Yana sharhi kan ayar da ta gabata, surar ta bayyana cewa rikicin da ke tsakanin Annabi ﷺ da abokan hamayyarsa an bar shi ga Allah (ma'ana God) domin yanke hukunci, wanda zai faru bayan dukansu sun mutu. Zai saka wa maƙaryata yadda suka cancanta, kuma ya ba mutanen gaskiya lada mai yawa.
Commenting on the preceding passage, the sūrah stares that the dispute between the Prophet and his opponents is left to God for judgement, which will occur after they have all died. He will requite the liars as they deserve and give generous reward to the people of the truth.
Lalle ku ma za ku mutu, su ma za su mutu; sa'an nan a Ranar Tashin Kiyama za ku yi jayayya a tsakaninku a gaban Ubangijinku.
Indeed you are bound to die, and they too are bound to die; and then on the Day of Resurrection you all will dispute with one another in the presence of your Lord.
(Ayoyi 30-31)
(Verses 30-31)
Mutuwa ita ce ƙarshen kowane abu mai rai. Allah kaɗai ne ya rage. A mutuwa, dukkan mutane suna raba ƙarshe ɗaya, har da Muhammadﷺ, Manzon Allah na ƙarshe.
Ambaton wannan gaskiya a nan yana zuwa ne a cikin tsarin babbar gaskiyar da wannan sūrah ta jaddada, wato cikakkiyar tauhidin Allah. Bayan haka sai a bayyana abin da ke biyo bayan mutuwa, domin mutuwa ba ita ce ƙarshe ta ƙarshe ba: hanyar rayuwa ce a cikin jerin rayuwa wadda aka tsara ta yadda babu wani sashinta da yake wucewa a banza. A Ranar Alƙiyama mutane za su tsaya a gaban Allah suna jayayya da juna game da abin da suke da'awa a dā, da kuma yadda suka amsa shiryarwar da Allah ya aiko musu.
Death is the end of every living thing. Only God remains. In death all people share the same end, including Muĥammad, God’s last Messenger. Mention of this fact here comes within the framework of the great truth the sūrah emphasizes, namely, God’s absolute oneness. This is followed by stating what comes after death, because death is not the final end: it is a link in the chain of life that has been so ordained that no part of it passes in vain. On the Day of Judgement people will stand in front of God disputing with one another over what they used to claim, and how they reacted to the guidance God sent them.
Wane ne ya fi wanda ya ƙirƙiri ƙarya game da Allah...
Note: following the rules, "God" must be written as the Hausa word for God, so the translation is:
Wane ne ya fi zalunci daga wanda ya ƙirƙiri ƙarya a kan Ubangiji, ko kuma ya ƙaryata gaskiya a lokacin da ta zo masa? Ashe, ba a Jahannama ne mazauni ga kafirai ba?
Who could be more wrong than one who invents a lie about God and rejects the truth when it comes to him? Is not there in hell a proper abode for the unbelievers? (Verse 32)
Waɗannan gaskiya ne da aka faɗa a cikin tsarin tambaya. Babu wanda ya fi zalunci kamar mutumin da ya yi ƙarya game da Allah, yana zargin cewa Allah yana da ’ya’ya mata da abokan tarayya, sa'an nan ya ƙi gaskiyar da Manzon Allah ﷺ ya yi wa’azi, yana ƙin yarda da tauhidin Allah. Wannan kafirci ne, kuma a cikin Wuta akwai wurin da ya dace da dukan kafirai. Tsarin tambaya da aka bai wa waɗannan maganganu biyu yana sa su bayyana sarai kuma su zama masu ƙarfi.
These are facts stated in the form of questions. None is more wrong than the person who makes false claims about God, alleging that He has daughters and partners, and who then rejects the truth preached by God’s Messenger, refusing to believe in God’s oneness. This is unbelief, and in hell there is a proper abode for all unbelievers. The interrogative form given to these two statements makes them clearer and more emphatic.
Wannan ɗaya daga cikin ɓangarorin da ke cikin rikicin ne. Ɗayan ɓangaren kuwa shi ne wanda ya kawo saƙon gaskiya wanda Allah ya ba shi, ya yi imani da shi, kuma ya isar da shi gabaki ɗaya yana mai tabbatar da gaskiyarsa.
This is one party to the dispute. The other party is the one who brings the message of truth given him by God, believes in it and delivers it fully convinced of its truth.
Wannan Manzon Allah ne. Tare da shi a cikin wannan siffa suna nan dukkan manzannin Allah da suka gabata, da kuma duk wanda ya yi kira zuwa ga wannan saƙo, yana mai cikakken yarda cewa gaskiya ne. Waɗannan lalle ne masu tsoron Allah.
That is God’s Messenger. Sharing with him in this description are all earlier messengers of God, as well as everyone who advocates this message, fully convinced that it is true. These are indeed God-fearing.
Surar ta ci gaba da magana game da waɗannan mutane da kuma ladan da Allah ya shirya musu: "Za su samu duk abin da suke so a wurin Ubangijinsu: wannan ne ladan masu kyautatawa." (Aya ta 34)
Wannan magana ce mai ƙunshe da kowane abu, wadda ta haɗa da duk sha'awoyin da rai mai imani zai iya yi. Ayar ta nuna cewa wannan nasu ne, an shirya musu shi a wurin Ubangijinsu. Ma'ana, suna da haƙƙi na gaskiya a kansa, wanda ba zai ɓace ba kuma ba za a hana su ba: "Wannan ne ladan masu kyautatawa." (Aya ta 34)
The sūrah speaks further about these people and the reward God has in store for them: “They will have all that they wish for with their Lord: such is the reward of those who do good.” (Verse 34) This is an all-embracing statement that includes all the desires that a believing soul may entertain. The verse states that this is theirs, ready for them with their Lord. This means that they have a rightful claim to it which will not be lost or denied: “Such is the reward of those who do good.” (Verse 34)
Haka Allah ke ba su dukan abin da Yake so ya ba su na girma da albarka, wanda ya wuce ladansu na adalci. Ta haka, Yana ba su yalwar alherinSa: “Allah zai yafe mafi munin ayyukansu, kuma zai ba su ladansu bisa ga mafi kyau daga abin da suka aikata.” (Aya ta 35) Adalci yana bukatar a auna ayyuka nagari da munana, a kuma tantance lada bisa haka. Alherin Allah kuwa shi ne wanda Allah Yake bai wa bayinSa masu tsoronSa: Yakan shafe mafi munin ayyukansu, ta yadda ba za a lissafta su ba idan ana kidayar ayyukansu, sa'an nan Ya saka musu bisa ga mafi kyau daga abin da suka taba aikatawa. Ta haka ana sa ayyukansu nagari su yi girma su zama masu rinjaye.
Thus God gives them all that He wishes to give them of honour and blessing, which is in excess of their fair reward. Thus, He bestows on them an abundance of His grace: “God will expunge the worst of their deeds and will give them their reward in accordance with the best that they did.” (Verse 35) Fairness requires that good deeds are set against bad ones and reward is determined on that basis. God’s grace, however, is that which God grants to His servants who feared Him: He writes off the worst of their deeds, so that they are not taken into account when their deeds are reckoned, and then He rewards them on the basis of the best they ever did. Thus their good deeds are made to grow and become preponderant.
Irin falalar Allah ke nan, wanda Yake bayarwa ga duk wanda Yake so. Ya tabbatar wa kansa haka, Ya kuma yi alkawari a kan haka. Saboda haka, lamari ne da masu tsoron Allah ke da yaƙini a kansa.
Such is God’s grace which He bestows on whomever He wills. He has committed Himself to do this, giving a promise to this effect. Thus, it is a fact of which the God- fearing are certain.