“Idan mutuwa ta zo wa ɗaya daga cikinsu, sai ya ce: Ya Ubangijina! Ka mayar da ni [rayuwa], domin in yi aiki nagari a cikin abin da na bari ba tare da na aikata ba.” (Ayoyi 99-100) Wannan shi ne yanayin kusantowar mutuwa, lokacin da mutum ya tabbata cewa zai mutu. A wannan lokaci, yana roƙon a mayar da shi rayuwa don ya sami dama ta biyu ya yi abin da ya kamata ya yi tun farko. Yana so ya gyara abubuwa dangane da iyalinsa da dukiyar da zai bari. Wannan an nuna shi kamar yana faruwa a yanzu, kowa yana shaida. Amma roƙon ya zo a makare. Saboda haka, amsa ba ta zo wa mutumin da abin ya shafa ba. An bayyana ta domin kowa ya fahimta. “Ba haka ba! Magana ce kawai yake faɗa.” (Ayar 100)
“When death approaches any of them, he says: My Lord! Let me return [to life], so that I may act righteously in whatever I have failed to do.” (Verses 99-100) This is the scene of approaching death, when the person is certain that he is about to die. At this moment, he appeals for a return to life so as to have a second chance to do what he should have done in the first place. He wants to set things right with regard to the family and assets he is leaving behind. This is shown as if it is happening at the present moment, witnessed by all. But the appeal is made too late. Hence, the answer is not given to the person concerned. It is declared for all to understand. “By no means! It is but a word he says.” (Verse 100)
Kalma ce kawai mai ɗan ma'ana ko babu ma'ana. Ba ta cancanci a yi la'akari da ita ba. Hakika mai magana ba ya cancanci kulawa ba. Ba ta bayyana wata gaskiya ba; a maimakon haka, tana fitowa ne sakamakon fahimtar babbar wahalar da ke gaba. Tana nuna matsi mai girma da mai magana ke ciki, amma ba ta da tushe a cikin imani.
It is only a word that carries little or no significance. It does not deserve to be considered. Indeed the speaker does not merit any attention. It does not express any sincerity; rather, it is prompted by the dawning awareness of the great difficulty ahead. It expresses the great stress the speaker finds himself under, but it has no basis in conviction.
Ga yadda hoton mai magana a lokacin mutuwa ya ƙare. Ba zato ba tsammani, an kafa shinge tsakaninsa da sauran duniya. Al'amarin ya kammala, alaƙa ta yanke, ƙofofi sun rufe kuma labule ya sauka: "A bayansu akwai shinge har zuwa ranar da za a tashe su." (Aya ta 100) Ba su kasance cikin mutanen wannan rayuwa ba, ba kuma cikin na lahira ba. Suna cikin matakin da ke tsakani, wanda zai ci gaba har sai an tashi dukkan mutane.
Thus ends the image of the speaker at the point of death. Suddenly, barriers are raised between him and the rest of the world. The matter is settled, contacts are severed, doors closed and the curtain dropped: “Behind them there stands a barrier till the day when all will be raised from the dead.” (Verse 100) They neither belong to the people of this life, nor to those of the hereafter. They are in the stage in between, which will continue until all are resurrected.
Surah yanzu tana magana game da wannan rana, tana zana hoton abin da ke faruwa a lokacin, tana kuma ɗaukaka shi domin kowa ya gani. "Sa'an nan idan aka busa ƙaho, babu zumunci tsakaninsu a wannan rana, kuma ba za su tambayi juna ba." (Aya ta 101) Dukkan alaƙoƙi sun ƙare, kuma duk darajojin da mutane ke kiyayewa a wannan rayuwa ba su ƙara da wani muhimmanci ba. "Babu zumunci" a lokacin. Yanayin tsoro da girma yana sa dukansu yin shiru, ba wanda zai furta kalma ɗaya, balle ya tambayi wani game da wani.
The sūrah now speaks about that day, giving an image of what happens then and raising it for all to see. “Then, when the Trumpet is sounded, there will be no ties of kinship between them on that day, nor will they ask about one another.” (Verse 101) All bonds come to an end, and all values people observe in this life are no longer of any consequence. ‘There will be no ties of kinship’ then. The awesome atmosphere makes them all silent, with no one uttering as much as a word, let alone enquiring about others.
Tsarin tantance ayyuka da auna su yana faruwa da sauri, kamar yadda aka nuna: "Waɗanda ma'aunin ayyukansu ya yi nauyi, to, waɗannan su ne masu rabauta. Amma waɗanda ma'aunin ayyukansu ya yi sauƙi, to, waɗannan ne waɗanda suka hasarar da rayukansu, za su dawwama a cikin Jahannama. Wuta za ta ƙona fuskokinsu, kuma a cikinta za su zama masu baƙin ciki, suna nuna fuskokinsu cikin damuwa." (Ayoyi 102-104)
Ana nuna wannan a cikin wani hoto na zahiri, inda aiki da motsi ke faruwa, bisa tsarin da Alƙur'ani ke amfani da shi a koyaushe. Saboda haka muna jin tsoron wannan yanayi na waɗancan mushrikai da wuta ke ƙonawa, fuskokinsu na canza launi, suna duhu, suna cike da baƙin ciki. Hoto ne mai ban tsoro, wanda kusan yana isar da raɗaɗi.
The process of reckoning and weighing up deeds and actions is shown to proceed with speed: “Those whose weight [of good deeds] is heavy in the scales will be successful; but those whose weight is light will have lost their souls and will abide in hell. The fire will scorch their faces, and therein they will look gloomy.” (Verses 102-104) This process is shown in a material image, with action and movement taking place, in the standard pattern the Qur’ān employs. Hence we dread the scene of those idolaters being scorched by the fire, their faces changing colour, darkening and looking full of gloom. It is a terrible image that almost transmits pain.
Waɗanda nauyin aikinsu ya yi sauƙi sun rasa komai, har da kansu. Idan mutum ya rasa kansa, me kuma zai iya mallaka? Me ya rage masa? Ya rasa abin da ke sa rayuwarsa ta sami ma'ana, ko abin da ke ba shi halayensa na musamman.
Those with light weight have lost everything, including themselves. When a man loses himself, what else can he own? What is left for him? He has lost the very thing that makes his existence meaningful, or that gives him personality.
A wannan lokacin surar ta canza salo. Har zuwa yanzu, tana amfani da salon bayar da labari.
At this point the sūrah changes style. So far, it has employed a reporting format.
Yanzu sai ya zama kai tsaye, yana magana da mutanen kansu. Wannan ya sa azabar jiki, duk da cewa tana da tsanani sosai, ta zama ba ta da zafi sosai fiye da wulakancin da ake zubawa a kansu yanzu. Wannan magana an bayyana ta kamar tana faruwa a wannan lokacin, tana fara tattaunawa mai tsawo: “Ashe ba a karanta muku ayoyina ba, ba ku kuma karyata su ba?” (Aya ta 105) Idan suka ji wannan tambaya sai su yi tunanin cewa an yarda su yi magana su roƙi afuwa. Suna tunanin wataƙila idan suka yarda da laifinsu, roƙonsu zai karɓu: “Za su ce: Ubangijinmu! Masifarmu ta mamaye mu, don haka muka ɓace. Ubangijinmu. Ka fitar da mu daga wannan [azaba]. Idan muka sake komawa, to, lalle mu ne azzalumai.” (Ayoyi 106-107)
Now it makes a direct address, speaking to the people themselves. This makes the physical punishment, terrible as it certainly is, much less painful than the humiliation that is now poured on them. This address is stated as if it were taking place at that very moment, starting a long dialogue: “Were not My revelations read out to you, and did you not consider them as lies?” (Verse 105) When they hear this question they imagine that they are allowed to speak and make a plea. They think that perhaps if they admit their guilt, their plea might be accepted: “They will reply: Our Lord! Our misfortune has overwhelmed us, and so we went astray. Our Lord. Bring us out of this [suffering]. If ever We relapse, then we shall be wrongdoers indeed.” (Verses 106-107)
Furucin da suka yi na laifinsu yana nuna irin zafin ran da suke ji. Lallai su mutane ne masu wahala. Amma sun wuce iyakokin da aka ba su. Wuce waɗannan iyakoki rashin ladabi ne, musamman idan Allah ne da kansa ke yi musu magana. An ba su izinin amsa tambayar da aka yi musu kawai. Lallai tambayar ma watakila an yi ta ne kawai don a tsawata musu, kuma ba ta buƙatar amsa. Saboda haka ana tsawata musu sosai.
Their admission of guilt tells of the bitter feelings they experience. They are indeed miserable. But they have exceeded the limits they are allowed. To go beyond these is to be impolite when they are addressed by none other than God. They are only permitted to answer the question put to them. Indeed the question is perhaps made only by way of rebuke, and it requires no answer. Hence they are strongly censured:
"Zai ce: Ku fice daga wannan wulakanci! Kuma kada ku roƙe Ni."
“He will say: Away with you into this ignominy! And do not plead with Me.” (Verse 108)
An sa musu umarni su yi shiru su kasance cikin nutsuwa, kamar yadda ya dace da mutanen da ke cikin wulakanci.
They are told to shut up and remain silent as only befits people held in ignominy.
Lalle ne suna cancanta da dukkan azaba da wahalar da ake sanya su sha.
Indeed they deserve all the punishment and the misery they are made to suffer.
Daga cikin bayina akwai waɗanda suka ce: "Ubangijinmu, mun yi imani, don haka ka gafarta mana, ka yi mana rahama, kai ne mafi alherin masu yi wa rahama." Amma kun mayar da su abin izgili har ya kai ga ya sa kun manta da ambata Ni, kuna ta dariya a kansu.
Among My servants there were those who said: ‘Our Lord. We believe in You. Forgive us and have mercy on us; for You are the best of those who show mercy’ But you made them the target of your derision to the point where it made you forget all remembrance of Me; and you went on laughing at them. (Verses 109-110)
Laifin da suka aikata ba kawai shi ne cewa sun kafirta ba, suna mai da kafircinsu al'amari na kansu, wanda hakan kansa babban laifi ne. Sun yi nisa fiye da haka, inda suka bar wautar girman kansu ta kai su har ga yin izgili da muminai, waɗanda ke roƙon Allah jinkai da gafara. Sun yi musu izgili akai-akai har ya zama shi ne babbar sana'arsu, wanda hakan ya hana su ambaton Allah da girmama Shi, da yin tunani a kan alamomi masu yawa da Allah ya sanya a duniya suna nuna musu hanyar imani. Yanzu ana kiran su su kwatanta matsayinsu da na mutanen da suka yi wa izgili.
The crime they perpetrated was not merely that they disbelieved and made their rejection of the faith a personal matter, which is in itself a grave offence. They went much further by allowing their stupid impudence to go as far as ridiculing the believers who pray to God for mercy and forgiveness. They derided them so often that such derision became their main preoccupation, stopping them from remembering God and glorifying Him, and from reflecting on the numerous signs God has placed in the world pointing them in the direction of faith. They are now called upon to compare their own station with that of the people they ridiculed.
"A yau na saka musu saboda haƙurinsu a cikin wahala. Lalle ne, su ne masu samun rabo mai girma."
“Today I have rewarded them for their patience in adversity. Indeed it is they who have achieved triumph.” (Verse 111)
Wani sabon mataki na tambaya ya biyo bayan wannan amsa mai tsauri da wulakantarwa da dalilan da suka kai ga hakan: "Kuma Zai tambaye su: Shekara nawa kuka yi a bisa ƙasa?" (Aya ta 112)
A new phase of interrogation follows this stern, humiliating reply and the reasons that led to it: “And He will ask: How many years have you spent on earth?” (Verse 112)
Allah ya sani amsar tabbas, amma ana yi musu tambayar ne domin a jaddada rashin muhimmancin rayuwar duniya da kuma nuna gajeruwar tsawonta. Duk da haka sun sayar da rayuwar lahira madawwamiya saboda rabonsu na rayuwar duniya. Yanzu suna jin cewa duk ba komai ba ne. Cikin baƙin cikinsu da fidda rai suna cikin gaggawa, ba sa damuwa da wannan rayuwa ko adadin shekarunta: "Za su ce: Mun zauna a can yini ɗaya, ko wani ɓangare na yini; amma ku tambayi waɗanda ke lissafi." (Ayar 113) Damuwa, baƙin ciki da fidda rai suna bayyana a cikin amsarsu.
Note: the rules require "God", not "Allah", so the correct rendering is below.
God certainly knows the answer... → Ubangiji ne kaɗai ya san amsar tabbas, amma ana yi musu tambayar ne domin a jaddada rashin muhimmancin rayuwar duniya da kuma nuna gajeruwar tsawonta. Duk da haka sun sayar da rayuwar lahira madawwamiya saboda rabonsu na rayuwar duniya. Yanzu suna jin cewa duk ba komai ba ne. Cikin baƙin cikinsu da fidda rai suna cikin gaggawa, ba sa damuwa da wannan rayuwa ko adadin shekarunta: "Za su ce: Mun zauna a can yini ɗaya, ko wani ɓangare na yini; amma ku tambayi waɗanda ke lissafi." (Ayar 113) Damuwa, baƙin ciki da fidda rai suna bayyana a cikin amsarsu.
God certainly knows the answer, but the question is put to them to emphasize the triviality of life on earth and to stress the shortness of its duration. Yet they bartered the eternal life of the hereafter for their portion of life on earth. Now they feel that it was totally insignificant. In their despair they are impatient, and cannot bother about that life or its number of years: “They will answer: We have spent there a day, or part of a day; but ask those who keep count.” (Verse 113) Stress, grief and despair ooze from their reply.
An amsar cewa rayuwarsu a duniya gajeru ce sosai idan aka kwatanta ta da abin da ke jiransu. Suna buƙatar kawai su kasance da ma'auni mai dai-dai. "Zai ce: Lalle ne kun zauna ƙanƙanin lokaci, da kun sani." (Aya ta 114) Sake an tsawata musu sosai saboda musun rayuwa ta gaba. Wannan kuma yana tare da bayanin manufar tashin kiyama. Wannan manufa an bayyana ta a fili tun farkon halitta: "Shin kun zaci cewa Mun halicce ku ne ba don wasa kawai ba, kuma ba za a mayar da ku gare Mu ba?" (Aya ta 115)
They are given an answer that tells them that their life on earth is very short compared to what awaits them. They only need to have the right measure. “He will say: Brief indeed was your sojourn, if you but knew it.” (Verse 114) Again they are strongly rebuked for denying the life to come. This is coupled with an outline of the purpose behind resurrection. This purpose has been clearly stated ever since the first creation: “Did you think that We created you in mere idle play, and that to Us you would not have to return?” (Verse 115)
Lalle manufar tashin kiyama, ko kuma a ce hikimar da ke bayansa, na cikin hikimar halitta. Komai an auna shi ne daidai kuma an tsara shi da cikakken daidaito.
Indeed the purpose, or rather the wisdom behind resurrection is part of the wisdom behind creation. It is all well measured and accurately designed.
Tashin kiyama ba komai ba ne illa wani mataki da ke kawo zagayen halitta zuwa cikakkiyar ƙarshensa.
Resurrection is no more than a stage that brings the cycle of creation to its fullness.
Waɗanda kawai suka ci gaba da makanta, ba sa son yin tunani a kan manufar Allah wadda ta bayyana a fili a ko'ina cikin duniya da ke kewaye da mu, ba za su gani ba.
Only those who remain blind, unwilling to reflect on God’s purpose which is clearly evident everywhere in the universe around us, will not see it.