Surah ta biyo bayan wannan bayani game da rukunin da ya fi daraja, ta ba da wani bayani makamancin haka, mai cikakken bayani, game da rukuni na biyu, wanda aka yi ishara da shi a takaice a farkon surah. Yanzu ana bayyana yanayinsu a lahira a daidai lokacinsa, tana farawa da maimaita tambayar da aka yi tun farko, wadda ke nuna tsananin muhimmanci da girmamawa: "Amma waɗanda ke hannun dama, su wane ne waɗanda ke hannun dama?" (Aya ta 27).
Wannan rukuni ma suna cikin rayuwa mai daɗi da walwala, amma kwatancin nasu yana ba da jin ƙauyancin makiyaya. Yana biyan dukkan bukatun mutanen makiyaya kamar yadda za su iya tunanin rayuwa ta jin daɗi da farin ciki. Saboda haka, "Za su zauna a cikin bishiyoyin Sidr marasa ƙaya." (Aya ta 28). Bishiyar Sidr sananniya ce da ƙayoyinta, amma a nan babu ƙaya a cikinta. "Da kuma bishiyoyin Talh masu furanni" (Aya ta 29). Talh wani nau'in bishiya ce mai ƙaya daga cikin bishiyoyin legume, sananniya sosai a yankin Hijaz na ƙasar Larabawa. Sai dai bishiyoyin Talh a aljanna babu ƙaya a cikinsu, suna da 'ya'ya masu yawa, kuma an tsara su ta yadda za su ba da ta'aziyya ta gaske. "Da inuwa mai miƙewa, da ruwa mai gudana akai-akai." (Aya ta 30-31). Duk waɗannan nau'o'in jin daɗi ne da makiyaya suke yin mafarkinsu.
The surah follows this account of the superior group with a similarly detailed one of the second group, to which a quick reference was made in the opening of the surah. The details of their situation in the life to come are now provided at the right point, beginning with a repetition of the same question posed at the outset that gives a sense of seriousness and awe: “As for those on the right, what people are they?” (Verse 27), This group are also enjoying a luxurious and happy life, but its description gives a sense of nomadic roughness. It answers all the needs of a nomadic people as they can best imagine a life of comfort and bliss. Thus, “They will dwell amid thorn less lote trees.” (Verse 28). The lote tree is known for its thorns, but here it is thornless. “And flower clad acacias” (Verse 29) The acacia is a thorny type of leguminous tree well known in the Hijaz region of Arabia. However, the acacia trees in heaven are without thorns, have abundant fruit and are so situated as to enable real comfort. “ With extended shade, constantly flowing water” (Verses 30-31) These are all types of comfort dreamt of by the bedouin.
"’ya’yan itace masu yawa, marasa ƙarewa, marasa nisa da hannu." (Ayoyi 32-33) Waɗannan ba a yi musu cikakken bayani a nan ba, bayan an riga an kwatanta irin da aka sani da suna ga Balarabe. "[Suna kwance] a kan gadaje masu tsayi." (Aya ta 34)
“Abundantfruits, unfailing, never out of reach.” (Verses 32-33) These are left undetailed here, after having already outlined those types well-known by name to the bedouins. “ [Reclining on] couches raised high.” (Verse 34)
Waɗannan kujerun ba a kwatanta su da cewa an lulluɓe su da zinariya ba, ko kuma suna da zane mai kyau na adon ɗinki. An kwatanta su kawai da cewa "an ɗaga su sama". Kalmar "an ɗaga su sama" tana ɗauke da ma'ana biyu, ta zahiri da ta hankali, kuma dukkansu suna cika juna.
These couches are not described as gold-encrusted, nor as having fine embroidery. They are merely ‘raised high’. Raising high contains a double meaning, physical and mental, both of which complement each other.
Yayin da aka ɗaukaka su, ma'anoni biyu suna haɗuwa. Dangane da matsayi, suna nesa da kowane irin ƙazanta, a tsarkake. Ɗaukakar hankali kuma tana nesa da duk abin da ke ɓata. Saboda haka, kashi na gaba na albarkarsu yana bayyana abokan da suke da su a aljanna: "Mun halicce su halitta cikakkiya." (Aya ta 35) Waɗannan abokan zama ko dai sababbi ne, suna nufin abokan zaman da Allah ya ba su daga cikin halittun da asali suke zaune a aljanna, ko kuma matan su ne a duniya, bayan an tashe su a matsayin budurwai a cikin ƙuruciya, "Mun mai da su budurwai." (Aya ta 36) Suna "masu ƙauna, masu daidai shekaru" (Aya ta 37), kuma an keɓe su musamman an kuma sadaukar da su "domin masu hannun dama." (Aya ta 38)
As they are raised high, both meanings converge. In position, they are far removed from all types of impurity, kept clean. Mental elevation, on the other hand, is also far removed from all that stains. Therefore, the next aspect of their blessing describes the companions they have in heaven: “ We will have brought forth [their mates] in perfect creation.” (Verse 35) These mates are either new ones, referring to the mates God assigns them from among the creatures that originally dwell in heaven, or they are their wives in this world, after they have been resurrected as virgins in the prime of youth, “making them virgins.” (Verse 36) They are “full of love, of matching age ” (Verse 37) And they are specially assigned and devoted “for those on the right.” (Verse 38)
Waɗannan mutanen da ke gefen dama sun ƙunshi "Mafi yawansu daga al'ummomin farko suke, kuma mafi yawansu daga al'ummomin ƙarshe." (Ayoyi 39—40) Ma'ana, sun fi yawa a adadi fiye da rukunin farko na masu gaba-gaba, idan aka yi la'akari da ra'ayoyin nan biyu da muka bayyana dangane da al'ummomin farko da na ƙarshe.
These people on the right consist of “A good many of them are from earlier times and a good many from later generations.” (Verses 39—40) This means that they are greater in number than the first group of people to the fore, taking into account the two views we explained in reference to earlier and later generations.
Suratin yanzu tana magana game da rukuni na uku, mutanen hagu, wadanda aka yi musu ishara ta gaba daya a baya:
The surah now speaks about the third group, the people on the left, to whom a general reference was made earlier on:
Su kuwa waɗanda ke gefen hagu, su wane ne? Za su zauna cikin iska mai zafi da ruwa mai tafasa, a cikin inuwar hayaƙi baƙi, ba mai sanyi ba kuma ba mai daɗi ba. A zamanin baya, sun yi yawan jin daɗi da alatu, kuma sun dage a kan babban zunubi, suna cewa: "Me! Idan mun mutu, muka zama turɓaya kawai da ƙasusuwa, shin za a tashe mu sake?"
And those on the left, what people are they? They will dwell amid scorching wind and scalding water in the shadows of black smpke, neither cool nor refreshing. In times gone by, they overindulged in luxury and persisted in heinous sin, saying, ‘What! When we have died and become mere dust and bones, are we to be raised up again?
Har da kakanninmu fa? Ka ce: Lalle dukkan mutanen farko da na ƙarshe za a tattara su tare a lokacin da aka ƙayyade, a wata rana ta musamman. Sannan ku, waɗanda kuka ɓace kuka kuma ƙaryata gaskiya, za ku ci daga 'ya'yan itacen itacen Zaqqum, kuna cika cikinku da shi, kuma za ku sha ruwa mai zafi sosai; amma za ku sha shi kamar yadda raƙuma masu ƙishi marar ƙoshi ke sha. "Irin wannan ne zai zama mazauninsu a Ranar Shari'a." (Ayoyi 41-56)
And our forefathers, too? Say: All people of the earliest and latest generations will indeed be gathered together at an appointed time on a specific day Then, you who have gone astray and denied the truth will eat from the fruit of the Zaqqum tree, filling your bellies with it, and will drink scalding water; yet you will drink it like insatiably thirsty camels drink. 'Such will be their dwelling place on the Day of Judgement. (Verses 41-56)
Yayin da mutanen dama ke jin daɗin inuwa mai tsawo da ruwa mai gudana akai-akai, waɗanda ke hagu kuwa "suna zaune cikin iska mai zafi sosai da ruwa mai tafasa, a cikin inuwar hayaƙi baƙi, ba sanyi ba kuma ba mai wartsakarwa ba." (Ayoyi 42-44) Yanayin gaba ɗaya zafi ne mai tsanani wanda ke shiga jiki yana ƙone fata. Ruwan da za su sha ma tafasasshe ne, babu wani wartsakewa a cikinsa. Suna da inuwa, amma ba ta wuce inuwar hayaƙi baƙi ba. Inuwa ce da aka zana da izgili, domin irin wannan inuwa babu sanyi a cikinta, ba ta kawo hutu, kuma ba ta ba da wani jin daɗi sai dai zafin da ke shaƙewa. Irin wannan wahala ita ce sakamako da ya dace da su, domin "a dā, sun yi yawan jin daɗi da alatu." (Ayah 45) Rashin jin daɗi ga waɗanda suka saba da yawan jin daɗi da alatu yana da wuya ƙwarai. Haka kuma "sun dage a kan babban zunubi", suna haɗa abokan tarayya da Allah. Kalmar Larabci da aka yi amfani da ita a nan don zunubi ita ce hinth, wadda ke nufin keta alkawari ko take doka. Don haka tana nuna alkawarin da yanayin ɗan Adam ya ɗauka na kiyaye imani da tauhidin Allah da kuma kada a haɗa Shi da abokan tarayya. Lalle sun karya wannan alkawari. Suna cewa: "Me! Idan mun mutu, muka zama turɓaya kawai da ƙasusuwa, shin za a sake tashe mu? Har da kakanninmu ma?" (ayoyi 47-48) Surah ɗin ta yi amfani da lokacin da ya wuce a cikin waɗannan maki biyu na ƙarshe, tana cewa sun dage a cikin zunubi kuma sun musanta tashin kiyama, don haka suna ɗaukar wannan rayuwar yanzu ta waɗanda ake magana da su kamar ta riga ta ƙare. Wato, wannan yanayin wahala an sanya shi kamar yana faruwa a yanzu.
While the people on the right enjoy extended shade and constantly flowing water, these on the left “dwell amid scorching wind and scalding water in the shadows of black smoke, neither cool nor refreshing.” (Verses 42-44) The whole atmosphere is of a scorching heat that penetrates and burns the skin. The water they have to drink is also scalding, giving no refreshment. They also have shade, but it is no more than the shadows of black smoke. It is a shade painted in irony, for such shade is devoid of coolness, inviting no rest, and giving no sensation other than that produced by suffocating heat. Such hardship is a fitting requital, for “in times gone by, they overindulged in luxury.” (Verse 45) The absence of comfort for those who are used to indulging and excessing in luxury is hard indeed. They also “persisted in heinous sin”, associating partners with God. The Arabic word used here for sin is hinth, which means ‘breach, violation. It implies, thus, a reference to the pledge given by human nature to maintain faith in Gods oneness and not to associate partners with Him. They are certainly in breach of that pledge. They used to say: “ What! When we have died and become mere dust and bones, are we to be raised up again? And our forefathers, too?” verses 47-48) The surah clearly uses the past tense in these last two points, saying that they persisted in sin and denied the resurrection, thus treating this present life of the addressees as though it has already ended. In other words, this scene of suffering is made to appear as though it is presently occurring.
Bayan haka, duk wannan rayuwa ba komai ba ce face kamar kiftawar ido, alhali kuwa rayuwa ta gaba ita ce ta ƙarshe kuma madawwamiya.
After all, this whole life is no more than a twinkling of the eye, whilst the life to come is ultimate and permanent.
Surah ta yi amfani da wannan dama mai dacewa wajen amsa tambayarsu, wadda suke bayyanawa cikin wani yanayi na mamaki da musu fiye da kima: "Ka ce: Lallai dukkan mutanen zamanin farko da na ƙarshe za a tara su tare a lokaci da aka tsara, a wata rana ta musamman." (Ayoyi 49-50) Ranar da aka ambata ita ce wadda aka zana kwanan nan. An nuna ta kamar suna fuskantarta yanzu haka.
The surah seizes this appropriate moment to answer their question, • which they unfold in an exaggerated sense of incredulity: “Say: All people of the earliest and latest generations will indeed be gathered together at an appointed time on a specific day.” (Verses 49-50) The specific day is the one that has just been painted. It has been shown as though they are enduring it right now.
Surah ta ci gaba da bayyana azabar da ke jiran waɗanda suka musunci gaskiyar tauhidin Allah... (wait, rule: write "God" as Hausa word for God, never "Allah"). Here it is:
Surah ta ci gaba da bayyana azabar da ke jiran waɗanda suka ɓace, suka kuma musunci gaskiya: "Sannan ku, ɓatattu masu musunci, za ku ci daga 'ya'yan itacen itacen Zaqqum" (Ayoyi 51-52). Babu wanda ya san komai game da itacen Zaqqum sai bayanin da Ubangiji ya yi mana a wata surah, yana cewa "'ya'yan itacensa kamar kawunan aljanu* suke." (37: 65) Haka nan, babu wanda ya taɓa ganin kawunan aljanu, amma wannan kalmar kanta tana ba mu ma'ana bayyananne. Bugu da ƙari, sunan kanta, Zaqqum, yana nuna wani wuri mai tauri da ƙaushi, mai ƙayoyi da ke huda hannaye da maƙogwaro.
The surah resumes the description of the suffering that awaits those who deny the truth of Gods oneness: “ Then, you who have gone astray and denied the truth will eat from the fruit of the Zaqqum tree” (Verses 51-52) No one knows anything about the Zaqqum tree other than the description God gives us in another surah, stating that “its fruit is like devils* heads.” (37: 65) Again no one has ever seen devils’ heads, but the very phrase gives us a clear sense. Besides, the very name, Zaqqum, implies a hard, rough surface with thorns that pierce hands and throats.
Wannan yana gaba da bishiyoyin Sidr marasa ƙaya da bishiyoyin Talh masu furanni waɗanda mutanen dama ke jin daɗinsu. Duk da cewa 'ya'yan itacen bishiyar Zaqqum suna kama da kawunan shaiɗanu, waɗannan mutane za su ci shi "suna cika cikunansu da shi." Aya ta 53) Yunwa tana galabaitarwa. Abincin da yake tauri da ƙaya babu makawa zai buƙaci abin sha don sauƙaƙa haɗiyarsa da kuma wartsake ciki.
This is in contrast to the thornless lote trees and flower-clad acacias that the people on the right enjoy. Although the fruit of the Zaqqum tree looks like devils’ heads, these people will eat it “filling your bellies with it.” Verse 53) Hunger is overpowering. Hard and thorny food will inevitably require a drink to ease its swallowing and refresh the stomach.
Su kuwa, "za su sha ruwa mai zafi sosai." (Ayah ta 54) Irin wannan abin sha ba zai taba wartsakar da mai jin kishi ba, ko ya kashe kishinsa. Duk da haka wadannan mutane "za su sha shi kamar yadda rakuma masu matukar kishi ke sha." (Ayah ta 55) Wadannan rakuma suna da wata sananniyar cuta da ke sa su koyaushe cikin kishi. "Irin wannan ne zai zama masaukinsu a Ranar Alkiyama." (Ayah ta 56) Masauki wuri ne da ya kamata ya ba da kwanciyar hankali da jin cewa mutum ya samu zaman dindindin, amma wannan masaukin ga wadanda ke hagu ba ya bada komai daga cikin wadannan. Haka ake karbar su, kuma wannan ne wurin da aka tanadar musu a Ranar Alkiyama, ranar da suka yi shakku a kanta, suna kuma koyaushe suna kin abin da Alkur'ani ya gaya musu game da ita. Haka kuma sun hada abokan tarayya da God, suna musun gargadinsa game da abin da za su iya fuskanta a wannan rana.
They, however, “ will drink scalding water.” (Verse 54) Such a drink can never refresh or satisfy a thirsty person. Yet these people “will drink it like insatiably thirsty camels drink.” (Verse 55) These camels have a well known illness making them always thirsty. “Such will be their dwelling place on the Day of Judgement.” (Verse 56) A dwelling place is one that is supposed to give comfort and a sense of permanent settlement, but this dwelling for those on the left gives neither. This is how they are welcomed and this is the place assigned to them on the Day of Judgement, which they held in doubt, always rejecting what the Qur’an told them about it. They also associated partners with God, disbelieving His warnings of what they may suffer on that day.
Ga yadda sashi na farko na surar ya kawo mana cikakken bayani game da makomar mutane a ranar da abin da babu makawa zai faru.
Thus ends the first part of the surah which has given us a detailed account of people’s fates on the day when the inevitable takes place.