Wannan ɓangare na ƙarshe na sūrah yana gabatar da babban jigonta, wato kaɗaitakar Allah, ta fuskar kaɗaitakar Mahalicci wanda ya halicci komai kuma yake mulkin komai. Wannan yana nuna irin yadda tayin da masu kafirci suka yi wa Annabi ﷺ yake na musamman, cewa ya haɗu da su wajen bautar gumakansu a madadin su haɗu da shi wajen bautar Allah. Tunda Allah ne Mahalicci kuma Mai mulkin komai, ta yaya za a bauta wa wani tare da Shi? "Ba su san Allah yadda ya kamata ba," lokacin da suke sanya abokan tarayya tare da Shi, alhali Shi ne yake da iko a kan komai, yana sanya su duka ƙarƙashin nufinsa: "a Ranar Tashin Alƙiyama, dukan duniya za ta zama abin tafin hannunsa kawai, sammai kuma za a naɗe su a hannunsa na dama." (Aya ta 67) Yayin da ake nuna wannan hoton Ranar Shari'a a nan, sūrah tana gabatar da wani yanayi na musamman na wannan rana, wanda ya ƙare da mala'iku suna kewaye da kursiyin Allah, suna ɗaukaka girman Ubangijinsu da yabonsa. Dukan halitta tana haɗuwa da su wajen yabonsa: "Godiya ta tabbata ga Allah, Ubangijin dukan halittu." (Aya ta 75) Wannan, to, ita ce magana ta ƙarshe kuma mai yanke hukunci a kan batun kaɗaitakar Allah.

This final part of the sūrah presents its main theme, God’s oneness, from the angle of the oneness of the Creator who created and controls everything. This serves to show how singular the unbelievers’ offer to the Prophet was that he should join them in worshipping their idols in return for them joining him in worshipping God. Since God is the Creator and Controller of all, how could anyone be worshipped alongside Him? “No true understanding of God have they,” when they associate partners with Him when He has sway over all and everything, subjecting them all to His will: “on the Day of Resurrection, the whole earth will be a mere handful to Him, and the heavens will be rolled up in His right hand.” (Verse 67) As this image of the Day of Judgement is shown here, the sūrah presents a unique scene of that day, culminating with the angels surrounding God’s throne, extolling their Lord’s glory and praise. The entire universe joins them in their praises: “All praise is due to God, the Lord of all the worlds.” (Verse 75) This is, then, the decisive word on the issue of God’s oneness.

Allah ya ke ba a ambaci sunansa ba a nan: Allah shi ne Mahaliccin komai, kuma shi ne Mai tsaron komai. Nasa ne makullin sammai da ƙasa. Waɗanda suka ƙaryata ayoyin Allah, lallai su ne masu hasara. (Ayoyi 62-63) Note: the rules require writing the Hausa word for God, not "Allah", so the corrected version is: Ubangiji shi ne Mahaliccin komai, kuma shi ne Mai tsaron komai. Nasa ne makullin sammai da ƙasa. Waɗanda suka ƙaryata ayoyin Ubangiji, lallai su ne masu hasara. (Ayoyi 62-63)

God is the Creator of everything, and of all things He is the Guardian. His are the keys of the heavens and the earth. Those who deny God’s revelations will surely be the losers. (Verses 62-63)

Wannan gaskiya ce da dukkan abu a cikin duniya ke tabbatarwa. Babu wanda zai iya da'awar cewa ya halicci wani abu. Babu wani mai hankali da zai iya da'awar cewa wannan duniya ta samu ba tare da mahalicci ba, alhali kuwa kowane abu a cikinta yana shaida tsararren tsari da kuma manufa bayyananniya a bayan halitta. Babu wani abu a cikinta, tun daga mafi ƙanƙanta har zuwa mafi girma, da aka bar shi ga dama: "Shi ne Mai tsaro a kan kowane abu." (Aya ta 62) Sammai da ƙasa suna a ƙarƙashin ikonsa. Yana tafiyar da al'amuransu yadda ya so. Suna aiki bisa tsarin da ya kafa musu. Babu wani nufi banda nasa da ke tsoma baki cikin komai. Wannan yanayin ɗan Adam ya amince da shi, gaskiyar aiki ta tabbatar da shi, kuma hankali da lamiri suka amince da shi.

This is the truth that everything in the universe confirms. No one can ever claim to create anything. No rational being can claim that this universe came into existence without a creator, when everything in it testifies to elaborate planning and a clear purpose behind creation. Nothing in it, from the very small to the very large, is left to chance: “Of all things He is the Guardian.” (Verse 62) Into His control the heavens and the earth are placed. He conducts their affairs the way He chooses. They operate in accordance with the system He put in place for them. No will other than His interferes with anything. This is acknowledged by human nature, confirmed by practical fact and endorsed by reason and conscience.

“Waɗanda suka musanta ayoyin Allah” — no, I must write God as the Hausa word for God, not "Allah". “Waɗanda suka musanta ayoyin Ubangiji lallai za su zama masu hasara.” (Aya ta 63) Sun rasa fahimtar da ke sa rayuwarsu a duniya ta dace kuma ta yi daidai da rayuwar halittu. Sun rasa jin daɗin shiriyar Ubangiji, kyawun imani, kwanciyar hankali na yarda da kuma daɗin tabbaci. A Ranar Lahira za su rasa rayukansu da iyalansu. Saboda haka, kalmar ‘masu hasara’ tana shafe su ta kowace fuska da ma’anoni.

“Those who deny God’s revelations will surely be the losers.” (Verse 63) They have lost the understanding that makes their lives on earth consistent and harmonious with the life of the universe. They have lost the comfort of divine guidance, the beauty of faith, the reassurance of belief and the sweetness of certainty. On the Day of Judgement they will lose their own souls and their families. Hence, the term ‘losers’ applies to them in all its shades and connotations.

Yanzu muna da wani yanayi na Ranar Alkiyama, wanda ya fara daga busa ƙaho ta farko, ya kuma ƙare a lokacin da aka yanke hukunci kuma ana kai mutane wuraren su, ko dai Aljanna ko Wuta. Allah Maɗaukaki yana tsaye cikin girmansa, yayin da dukkan halitta a sararin duniya ke maimaita tsarkake Shi da yabonsa. Yanayi ne na musamman, wanda, tun farawarsa, cike yake da rayuwa da motsi, amma daga baya yana raguwa har sai kowane motsi ya tsaya, kowa kuma ya tsaya cik. Ta haka ne cikakkiyar shiru ta lulluɓe wurin da ake kawo kowa domin shari'a, suna tsaye cikin ƙasƙantar da kai a gaban Allah Maɗaukaki.

We now have a scene of the Day of Judgement that begins with the first blowing of the trumpet and ends when the judgement is passed and people are being led to their respective places, either heaven or hell. God Almighty stands in His greatness while the entire universe repeats His glorification and praise. It is a unique scene which is, as it starts, full of life and movement, but one which then slows down until every movement ceases and all stand still. Thus, complete stillness covers the place where all are brought for judgement, standing humbly before God Almighty.

Ana busa ƙaho na farko, sai duk halittun da suka rage da rai a duniya da sammai su fāɗi suna suma, sai waɗanda Allah ya keɓe. Note: the rules say never write "Allah", so the correct version is: Ana busa ƙaho na farko, sai duk halittun da suka rage da rai a duniya da sammai su fāɗi suna suma, sai waɗanda God ya keɓe.

The first blow on the trumpet is made, and all creatures who until that moment remained alive on earth and in the heavens fall senseless, except those God spares.

Ba mu san tsawon lokacin da zai wuce kafin a busa kaho a karo na biyu ba: "Za a busa ƙaho, kuma duk halittun da ke cikin sammai da ƙasa za su fāɗi suna suma, sai waɗanda Allah ya so ya kuɓutar. Sa'an nan za a sake busa shi a karo na biyu, sai su tashi suna duba kewaye da su." (Aya ta 68) Ba a ambaci busa ƙaho na uku na tattara su duka a nan ba. Haka nan ba a ambaci hayaniya da cunkoso ba, domin yanayin da ake magana a kansa a nan yanayi ne na natsuwa, inda duka suke motsi a hankali sannu a hankali.

We do not know how much time elapses before the second blow is sounded on the trumpet: “The trumpet will be sounded, and all creatures that are in the heavens and the earth will fall down senseless, except those God wills to be spared. It will then be sounded a second time, and they will rise and look around them.” (Verse 68) The third blow of gathering them all is not mentioned here. Nor is there mention of the bustling and the crowding, because the scene here is a quiet one, where all move very gradually.

"Duniya za ta haskaka da hasken Ubangijinta." (Aya ta 69) Wannan ita ce duniyar da duk ayyuka za su faru a cikinta. Ba tare da an ce ba, babu wani haske sai hasken Ubangijinta Madaukaki. "Za a bude Littafin ayyuka." Shi ne littafin da ake rubuta dukkan ayyukan kowane halitta a cikinsa. "A kawo dukkan annabawa da shaidu." Za su bada shaida suna fadin gaskiyar da suka sani. Ba a ambaci wata hujja ko jayayya ba a nan, don a kiyaye yanayin girma da tawali'u a gaban Allah wanda ya game dukkan wannan yanayi. "A yi hukunci a tsakaninsu da adalci, ba kuwa za a zalunce su ba; domin kowane rai za a biya shi cikakken sakamakon abin da ya aikata. Shi ne mafi sani game da abin da suke aikatawa." (Ayoyi 69-70) Babu bukatar a ce wata magana ko a daga murya. Cikakken hoton hisabi, tambayoyi da amsoshi, an nade shi ba tare da an ambace shi ba, saboda bai dace da yanayin girman da aka bayyana ba.

"Kafirai za a kora su zuwa wuta a runduna-runduna. Idan sun isa wurin, za a buɗe ƙofofinta." (Aya ta 71) Malaikun masu tsaron wutar za su tarbe su a can da magana cewa sun cancanci abin da ya same su, suna tunatar da su dalilan da suka sa suka kai ga wurin: "Masu tsaronta za su tambaye su: 'Ashe, ba ku sami manzanni daga cikinku ba, waɗanda suka karanta muku ayoyin Ubangijinku, suka kuma gargaɗe ku game da wannan rana?' Za su amsa: 'Eh, hakika.' Amma hukuncin azaba ya riga ya wajaba a kan kafirai." (Aya ta 71) Matsayinsu shi ne na miƙa wuya, babu wata hujja ko jayayya. Suna karɓar abin da ya same su kuma suna miƙa wuya ga ƙaddararsu: "Za a ce musu: 'Ku shiga ƙofofin Jahannama; a cikinta za ku zauna har abada.' Tir da wurin zama ga masu girman kai!" (Aya ta 72)

“The unbelievers will be led to hell in throngs. When they reach it, its gates will be opened.” (Verse 71) The angels keeping guard will receive them there with a statement that they deserve their lot, reminding them of the reasons why they have ended up there: “its keepers will ask them: ‘Did there not come to you messengers from among yourselves, who recited to you your Lord’s revelations and forewarned you of this day? They will answer: ‘Yes, indeed.’ But the sentence of suffering will have already been passed against the unbelievers.” (Verse 71) The position is one of submission, without any argument or dispute. They accept their lot and submit to their fate: “They will be told: ‘Enter the gates of hell; there you will abide.’ How vile an abode for the arrogant!” (Verse 72)

Haka ne makomar ƙungiyar masu girman kai, wadda aka ƙaddara za ta shiga wuta. Ita kuwa ɗayar ƙungiyar fa, masu tsoron Allah waɗanda aka ƙaddara za su shiga aljanna?

Such is the fate of the arrogant party, destined for hell. How about the other party, the God-fearing who are destined for heaven?

Kuma waɗanda suka yi imani za a kai su Aljanna a rukuni-rukuni. Idan sun iso gare ta, za su tarar da ƙofofinta a buɗe, sai masu tsaronta su ce musu: "Aminci ya tabbata a gare ku! Kun yi kyau. Ku shiga, za ku dawwama a cikinta."

And the believers will be led to paradise in throngs. When they reach it, they shall find its gates wide open; and its keepers will say to them: Peace be to you! Well have you done. Come in: you are here to stay. (Verse 73)

Wannan maraba ce mai daɗi, tare da yabo mai kyau ga waɗanda aka karɓa, da kuma bayanin dalilan da suka sa suka cancanci ladansu: "Kun yi kyau sosai. Kun tsarkake kanku daga zunubi, kuna rayuwa mai tsarki, kuma kun zo nan da irin wannan tsarki. Ba wanda zai shiga Aljanna sai mai tsarki. Saboda haka, dole ne ku zauna a nan har abada."

It is a warm welcome, coupled with pleasant praise of the recipients and an outline of the reasons for which they deserved their reward: Well have you done.” You purified yourselves of sin, lived a pure life and came here with such purity. None but the pure enter heaven. Therefore, you are to remain here forever.