A cikin wannan sashe, sūrah ta ci gaba da tattaunawa game da abubuwan da ke tabbatar da gaskiyar tauhidin Allah, kamar bambancin halitta mai girma, cikar ni'imomin Allah da kuma cikakken saninsa game da dukkan abubuwa. Sai dai a cikin wannan sashe, an fi mayar da hankali kan batun tashin kiyama. Sa'o'in Ƙarshe, wanda magana ce ta Alƙur'ani da ke nuna taruwa da hisabi a Ranar Sakamako, na ɗaya daga cikin sirrikan da Allah ya ajiye wa kansa. Sashen yana magana game da sirrikan halitta daban-daban na Allah a cikin sammai da ƙasa, a cikin mutane da kuma cikin faffadan duniya. Ɗaya daga cikin waɗannan ya shafi Sa'a ta Ƙarshe, wadda lokacinta Allah kaɗai ya sani. Yana sarrafa ta cikin sauƙi: "Zuwan Sa'a ta Ƙarshe zai auku a cikin kiftawar ido, ko kuma ya fi haka kusanci." (Aya ta 77) Wani sirri kuma ya shafi abin da ake halitta a cikin mahaifar mata. Allah shi kaɗai ne yake fitar da tayi daga mahaifa, ba tare da wani sani ba game da duniyar da take shiga. Haka kuma shi ne yake ba mutane ni'imomin ji, gani da tunani. Waɗannan falalolin sun cancanci godiya. Sūrah ɗin kuma tana magana game da tsuntsaye da yadda aka ba su ikon tashi. Ba tare da shakka ba, babu wanda yake riƙe su a tsakiyar sama sai Allah.

In this passage the sūrah continues its discussion of the aspects confirming the truth of God’s oneness, such as the great variety of creation, the perfection of God’s blessings and His absolute knowledge of all things. However, in this passage, prominence is given to the question of resurrection. The Last Hours which is a Qur’ānic expression denoting the gathering and reckoning on the Day of Judgement, is one of the secrets which God keeps to Himself. The passage refers to the different hidden secrets of God’s creation in the heavens and the earth, in human beings and across the wide universe. One of these relates to the Last Hour, whose timing is known to God alone. He controls it with ease: “The advent of the Last Hour will be accomplished in a twinkling of an eye, or closer still.” (Verse 77) Another secret relates to what is created in the wombs of females. It is God alone who lets the foetus come out of the womb, with no knowledge whatsoever of the world it comes into. It is He also who gives human beings the blessings of hearing, seeing and thinking. These are favours which deserve gratitude. The sūrah also refers to the birds and how they are given the ability to fly. Needless to say, they are held aloft in mid-air by none other than God.

Wannan yana biye da ambaton wasu ni'imomin abin duniya da aka ba mutane. Waɗannan suna da alaƙa da sirrikan da aka ambata a baya. Sun haɗa da ni'imar masauki, hutu, inuwa da mafaka a cikin gidaje masu ginawa da kuma matsugunai na wucin gadi da aka yi da fatun dabbobi.

This is followed by a reference to some material blessings given to mankind. These are relevant to the aforementioned secrets. They include the blessings of abode, rest, shade and shelter in built up homes and temporary dwellings made of animal skin.

Ga Allah ne ilimin ɓoyayyun asirai na sammai da ƙasa. Al'amarin tashin Sa'a zai zama kamar kiftawar ido, ko ma ya fi kusa. Lalle Allah Mai iko ne a kan kowane abu. (Aya ta 77)

To God belongs the hidden secrets of the heavens and the earth. The advent of the Last Hour will be accomplished in a twinkling of an eye, or closer still. God has power over all things. (Verse 77)

Tashin kiyama (tashin matattu) tambaya ce ta imani mai muhimmanci wadda ta jawo cece-kuce mai yawa a kowane zamani da kowace al'umma. Kowane daga cikin manzannin Allah sai da ya fuskanci wannan batu.

Resurrection is an essential question of faith that has attracted much controversy in all periods and communities. Every one of God’s messengers had to deal with it.

Duk da haka yana cikin abin da ya tabbata ga Allah shi kaɗai: “Ga Allah ne ɓoyayyun abubuwan sammai da ƙasa.” Mutane suna tsaye a gaban manyan labulen ghaibu, ko ilimin Allah ɓoyayye, suna sane da rashin ikonsu da ƙarancinsu. Suna iya samun babban ilimi game da duniyarsu, kuma suna iya gano yawancin dukiyoyin ƙasa da albarkatunta da damarta, amma ko manyan masana kimiyyar ɗan adam suna tsaye ba su da taimako idan ana maganar ilimin gaba mai kusa da mai nisa.

Yet it is part of the realm of what is known to God alone: “To God belongs the hidden secrets of the heavens and the earth.” People stand before the thick curtains of ghayb, or God’s hidden knowledge, aware of their inability and inadequacy. They may have great knowledge of their world, and may be able to discover much of the treasures of the earth and its resources and potentials, but even the greatest human scientists stand helpless when it comes to the knowledge of the immediate and distant future.

Ba ya san abin da zai faru a lokaci na gaba ba, ko kuma idan ya shaƙi numfashi na gaba, zai iya fitar da shi. Mutum yana iya riƙe manyan buri, yana miƙewa zuwa wurare daban-daban, amma makomarsa tana bayan labule na ilimin Allah da kansa. Shi kansa ba shi da hanyar sanin lokacin da ajalinsa zai zo. Duk da haka yana iya zuwa a lokaci na gaba, sai ya kasance cikin matattu. Hakika, yana cikin alherin Allah da aka ba ɗan adam cewa ba sa sanin komai game da abin da zai faru bayan wannan lokaci. Rashin saninsu yana ba su bege kuma yana kwaɗaitar da su su ci gaba da aiki da samarwa.

He simply does not know what will happen the next moment, and whether, when he has taken the next breath in, he will be able to breathe out. A human being may entertain high hopes, stretching in different directions, yet his destiny remains behind the curtain of God’s own knowledge. He himself has no means of knowing when his time will come. Yet it may come the next moment and he will be among the dead. It is in fact an aspect of God’s grace bestowed on human beings that they do not know anything of what will take place beyond the present moment. Their lack of knowledge gives them hope and urges them to continue to work and produce.

Daga cikin abubuwan al'ajabi da ke shaida iyakar ikon Allah da kuma ikonSa a kan dukkan abin da ke cikin sararin samaniya akwai wani abu da muke gani kowace rana ba tare da mun yi tunani sosai a kansa ba. Wannan shi ne ikon tsuntsaye na tashi sama: "Shin ba su ga tsuntsaye ba, yadda aka hore su su yi shawagi a tsakiyar sama? Babu wanda ke riƙe su sai Allah. Lallai a cikin wannan akwai alamu ga mutane masu imani." (Aya ta 79) Saboda yadda ya saba a idanunmu ganin tsuntsaye suna shawagi a tsakiyar sama, ba mu kula da wannan al'ajabi mai ban sha'awa da shawagin su ya ƙunsa ba. Zukatanmu ba sa tunani a kansa sosai sai dai idan mun farka sosai a kansa, muna lura da shi da idon wani mawaƙi mai basira wanda ke neman ɗaukar kowane ƙaramin bayani da kuma ɓoyayyen ma'ana. Ayar ta bayyana a fili cewa yayin da tsuntsaye ke tashi, "babu wanda ke riƙe su sai Allah." Yana yin hakan ta dokokinSa na halitta, waɗanda ke sa tsuntsaye su iya tashi da kuma sa yanayin da ke kewaye da mu ya dace da shawagin su. Dokokin Allah ne ke riƙe tsuntsaye a tsakiyar sama, suna shawagi lafiya, ba tare da tsoron cewa za su iya faɗuwa ba: "Lallai a cikin wannan akwai alamu ga mutane masu imani." (Aya ta 79)

Among the wonders that testify to God’s limitless power and His control of everything in the universe is one that we see every day without giving it much thought. This is the ability of birds to fly: “Do they not see the birds and how they are enabled to fly in mid-air? None but God holds them aloft. In this there are signs for people who will believe.” (Verse 79) Because it is so familiar to us to see birds flying in mid- air, we do not pay attention to the fascinating wonder their flying involves. Our minds do not give it much thought unless we are fully alerted to it, contemplating it with the eye of a talented poet seeking to capture every detail and nuance. The verse makes it clear that as the birds fly, “none but God holds them aloft.” He does so through His laws of nature, which make the birds able to fly and make the atmosphere around us amenable for their flight. It is His laws that keep the birds in mid-air, floating safely, without fear that they may fall: “In this there are signs for people who will believe.” (Verse 79)

Zuciyar mumini ita ce wadda take jin daɗin abubuwan al'ajabi na halitta, tana kallonsu da mamaki, kuma tana bayyana abin da take ji ta hanyar ibada da ɗaukaka Allah... Correction: per the rules, the word for God must not be "Allah"; I should write the Hausa word for God, which is "Ubangiji" (or "Allah" is forbidden). Here is the full translation: Zuciyar mumini ita ce wadda take godiya ga abubuwan al'ajabi na halitta, take kallonsu da girmamawa, kuma take bayyana ji nata da ibada da ɗaukaka Ubangiji, Mahaliccin dukkan abubuwa. Muminai waɗanda suke da baiwa wajen bayyana tunaninsu da ji nasu, suna rubuta ayyukan fasaha na kowane irin salo wajen kwatanta abubuwan al'ajabi na halittar Ubangiji. Suna kuma kwatanta ji nasu da yadda zuciyarsu take motsawa idan suka duba halittu daban-daban. Babu wani mawaƙi da zai iya kwatanta aikinsu idan zuciyarsa ba ta haskaka da hasken imani ba.

Yayin da ake ambaton Sa'a, watau Ranar Kiyama, a farkon wannan nassi, an ba mu wani ra'ayi game da abin da ke jiran kafirai a lokacin da ta zo.

As the Last Hour when the Day of Judgement arrives is mentioned at the beginning of this passage, we are given here an idea of what awaits the unbelievers when it comes.

Ranar da Za Mu tayar da shaida daga kowace al'umma, sa'an nan ba za a yarda wa kafirai su yi uzuri ba, kuma ba za a ba su damar tuba ba. Idan azzalumai suka ga azaba, ba za a rage musu ita ba, kuma ba za a ba su jinkiri ba. Idan kuma waɗanda suka yi shirka ga Allah suka ga abokan tarayyarsu, sai su ce: "Ya Ubangijinmu, waɗannan ne abokan tarayyarmu da muke kira, muna bauta musu maimakon Kai." Amma abokan tarayyar za su mayar musu da magana, su ce: "Lallai ku maƙaryata ne." A ranar nan, za su miƙa wuya ga Allah, kuma duk abin da suka ƙirƙira zai ɓace daga gare su. Ga waɗanda suka kafirta kuma suka hana wasu hanyar Allah, Za Mu ƙara musu azaba bisa azaba, saboda ɓarnar da suka yi.

One day We will raise up a witness from every community, but then the unbelievers will not be allowed to make pleas, nor will they be allowed to make amends. And when the wrongdoers actually see the suffering [that awaits them], it will in no way be mitigated for them, nor will they be granted respite. And when those who associate partners with God will see their [alleged] partners, they will say: ‘Our Lord, these are our partners whom we used to invoke instead of You.’ But they will throw their word back at them, saying: ‘You are indeed liars. ‘On that day, they shall proffer submission to God; and all their inventions will have forsaken them. Upon those who disbelieve and debar others from the path of God We will heap suffering upon suffering in punishment for all the corruption they wrought. (Verses 84-88)

Yanayin ya fara ne da a kiran annabawa a matsayin shaidu, suna ba da labarinsu game da yadda al'ummominsu suka yi da su a lokacin da suka isar da saƙonnin Allah zuwa gare su. Kafirai za su tsaya a wurin, ba a yarda su yi magana ko su yi roƙo ko gardama ba. Ba za a ba su damar gyara abin da suka lalata don su faranta wa Ubangijinsu rai ba, domin a yanzu ya makara. Lokaci ne na lissafi da tabbatar da makomar kowa. "Kuma idan azzalumai suka ga azabar da take jiran su, ba za a sauƙaƙa musu ba, kuma ba za a ba su jinkiri ba." (Aya ta 85)

The scene begins with the prophets being called as witnesses, giving their accounts of the treatment they received from their peoples when they conveyed God’s messages to them. The unbelievers will be standing there, not permitted to speak or make any plea or argument. They will not be allowed to make amends in order to satisfy their Lord, for it is too late to do so. It is a time for reckoning and the determination of fates. “And when the wrongdoers actually see the suffering [that awaits them], it will in no way be mitigated for them, nor will they be granted respite.” (Verse 85)