Har yanzu surar ta ba mu labarin annabawa da dama, ciki har da Zakariyya da haihuwar Yahaya, ɗansa, da Maryam da haihuwar Isa, da Ibrahim da rabuwarsa da al'ummarsa da gumakansu na ƙarya. Haka kuma mun ji labarin tsararrakin da suka biyo bayansu, da ko sun rayu bisa shiriyar da Allah ya ba su ko kuwa sun fāɗa cikin ɓata. Surar tana yin sharhi kan waɗannan labarai, tana mai bayyana cewa mulki na Ubangiji na Allah kaɗai ne, shi kaɗai ne wanda ya cancanci a bauta masa, ba tare da abokin tarayya ba. Wannan ita ce gaskiyar da ke cikin ainihi wacce tarihin annabawan baya ke fitowa da ita sarai. Note: "God" is rendered as Allah here, which contradicts the rule against using "Allah". Corrected version below. Har yanzu surar ta ba mu labarin annabawa da dama, ciki har da Zakariyya da haihuwar Yahaya, ɗansa, da Maryam da haihuwar Isa, da Ibrahim da rabuwarsa da al'ummarsa da gumakansu na ƙarya. Haka kuma mun ji labarin tsararrakin da suka biyo bayansu, da ko sun rayu bisa shiriyar da Ubangiji ya ba su ko kuwa sun fāɗa cikin ɓata. Surar tana yin sharhi kan waɗannan labarai, tana mai bayyana cewa mulki na Ubangiji shi kaɗai ne, shi kaɗai ne wanda ya cancanci a bauta masa, ba tare da abokin tarayya ba. Wannan ita ce gaskiyar da ke cikin ainihi wacce tarihin annabawan baya ke fitowa da ita sarai.

So far the sūrah has given us accounts of a number of prophets, including Zachariah and the birth of John, his son, Mary and the birth of Jesus, Abraham and his split from his community and their false deities. We have also heard about the generations that followed them, and whether they lived in accordance with the guidance God gave them or they fell into error. The sūrah comments on these accounts declaring that Lordship belongs solely to God, who alone deserves to be worshipped, without partners. This is the essential truth that these histories of earlier prophets bring out in full relief.

Yanzu muna duba wannan ayar ta ƙarshe wadda ke tattaunawa akan imani na ɗanɗano wanda ke danganta allahntaka ga wasu halittu banda Allah, kuma yana musanta tashin kiyama. Tana nuna al'amura da dama na Ranar Alƙiyama da makomar mutane daban-daban. Waɗannan al'amura an zana su sosai dalla-dalla, cike da aiki, kuma sun haɗa da martanin dukkan halitta, ko sammai, ko ƙasa, ko mutane, ko aljanu, ko masu imani, ko kafirai. Surar tana sauyawa tsakanin al'amuran Ranar Alƙiyama da al'amuran wannan rayuwa, don kafa ainihin haɗi tsakanin rayuwar nan biyu. Ta haka ana nuna cewa farkonmu yana faruwa a duniya, kuma sakamakonsa mun gani a rayuwa ta gaba, kamar dai tazarar da ke tsakaninsu tana rufewa cikin ƴan ayoyi kaɗan, ko ma ƴan kalmomi kaɗan. Wannan yana ba mu fahimtar cewa duniyoyin biyu suna da alaƙa da juna.

Now we look at this final passage which discusses the pagan beliefs that ascribe divinity to other beings beside God and deny resurrection. It portrays a number of scenes of the Day of Judgement and people’s different destinies. These are drawn very vividly, full of action, incorporating the reactions of the whole universe, whether the heavens, earth, human beings, jinn, believers or unbelievers. The sūrah alternates scenes of the Day of Judgement with scenes of this life, so as to establish a real link between the two lives. Thus, our beginnings are shown to take place in this world and we see the results in the life to come, as though the gulf between them is covered in a few short verses, or even a few words. This gives us the sense that the two worlds are interlinked.

Sashen ya fara da wani yanayi da ake ganin mutum yana mamaki game da gaskiyar tashin kiyama. "Menene!" in ji mutum, "Idan na mutu sau ɗaya, za a tayar da ni da rai?" (Aya ta 66) Abu na farko a nan shi ne cewa wannan mamaki ana danganta shi ga mutane gaba ɗaya. Hakika, wannan magana ta faɗi daga al'ummomi da dama a lokuta daban-daban na tarihi. Saboda haka, ya zama abin da ya dace a danganta shi ga ɗan Adam gabaɗaya. Mamakin, ko ƙin yarda, yana samuwa ne daga rashin tunawar mutum game da yadda ya zo wannan duniya. Ina ya ke, kuma me yake kafin ya shiga wannan rayuwa? Gaskiyar ita ce ba shi da wani wanzuwa, sannan ya fara wanzuwa. Da mutum ya tuna wannan gaskiya, da ya fi sauƙi a gare shi ya yi tunanin dawowarsa zuwa rayuwa bayan mutuwa. Saboda haka, amsar tana zuwa ne a sigar tambaya ta alamanci: "Shin mutum bai tuna cewa mun riga mun halicce shi, alhali ba shi da kome ba?" (Aya ta 67)

The passage begins with a scene in which man is shown to be astonished about the reality of resurrection. “‘What!” says man, ‘When I am once dead, shall I be raised up alive?’” (Verse 66) The first point here is that this surprise is attributed to mankind in general. In fact, this same comment was expressed by many peoples during different periods of history. Hence, it is only normal that it should be attributed to the human kind in general. The surprise, or the objection results from man being oblivious of how he came into being. Where and what was he before entering this life? The fact is that he had no existence and then he began to exist. Had man remembered this fact, it would have been easier for him to visualize his return to life after death. Hence, the answer comes in the form of a rhetorical question: “Does not man remember that We earlier created him, when he was nothing?” (Verse 67)

Wannan musun tashin kiyama da aka yi an biyo baya da rantsuwa mai nuna gargaɗi mai tsanani. Allah, cikin ɗaukakarsa, yana rantsuwa da Kansa, wanda hakan ya sa wannan ya zama rantsuwa mafi girma kuma mafi tsanani, cewa lallai dukkansu za a tayar da su, a tattara su tare. Saboda haka wannan lamari ne da babu shakka a cikinsa: "Ubangijinka ya rantse, lalle za mu tara su tabbas." (Aya ta 68) Amma ba za su kaɗai ba. Za a kore su "tare da azzalumai." (Aya ta 68) Wannan yana nuna cewa su da azzalumai suna cikin rukuni ɗaya, waɗanda koyaushe suke tunzura su su musunci gaskiyar imani. Don haka ƙungiyoyin biyu shugabanni ne da mabiya.

This denial of the truth of resurrection is followed by an oath implying a stern warning. God, in His glory, swears by Himself, which makes this the most solemn and serious oath, that they will all be resurrected and gathered together. This is, then, a forgone conclusion: “By your Lord, We shall most certainly bring them forth.” (Verse 68) But they will not be alone. They will be driven “together with the evil ones.” (Verse 68) This shows them to be one category with the evil ones who always incite them to deny the truth of faith. Thus the two groups are leaders and followers.

Yanzu sūrah ta bar mu da wannan hoton Ranar Alƙiyama don ta zana hoton wannan duniya, inda ake nuna kāfirai suna nuna girman kai ga muminai, suna kiransu da talakawa da raunana, kuma suna fariya da dukiyarsu da ƙimomin zamantakewa marasa muhimmanci.

Now the sūrah leaves with us this scene of the Day of Judgement to paint an image of this world in which the unbelievers are shown behaving arrogantly towards the believers, branding them as poor and weak, and boasting about their own wealth and petty social values.

“Idan an karanta musu ayoyinmu a fili, sai wadanda suka kafirta su ce wa wadanda suka yi imani: ‘Wanne ne daga cikin bangarorin biyu yake da matsayi mafi kyau, kuma al’umma mafi daraja?’” (Aya ta 73) Wadannan mutane suna da nasu kungiyoyin zamantakewa wadanda ke nuna dukkan dabi’un dukiya da karfi da masu arziki da masu iko suke so su jaddada a cikin duniyarsu ta lalacewa. Sabanin haka, muna ganin taruka masu tawali’u inda babu irin wannan arzikin abin duniya ko kayan ado. Maimakon haka, akwai dabi’un imani kawai wadanda ke hada mutane a wadannan kungiyoyin. Ana sanya wadannan biyu gefe da gefe don a nuna bambancinsu sosai.

“When Our revelations are recited to them in all their clarity, the unbelievers say to those who believe: ‘Which of the two sides has a better position and a superior community?” (Verse 73) These people have their own social clubs demonstrating all the material values which the wealthy and powerful are keen to emphasize in their corrupt world. By contrast, we see humble gatherings where there are no such material riches or adornments. Instead, there are only the values of faith which unite people in these other groups. The two are juxtaposed so as to fully demonstrate their contrast.

Gefen farko yana da bambancin jaraba iri-iri: dukiya, kyau, iko da tasiri. Yana amfani da duk waɗannan don biyan bukatun mutane, yana ba su nau'o'in jin daɗi iri-iri. Gefe na biyu kuwa, idan aka kwatanta, kamar yana da tawali'u sosai, amma yana kallon dukiya da kyau da raini, yana kuma yi wa iko da tasiri dariya. Yana kira ga mutane su shiga cikin sahunsa, ba tare da ba su wani amfani na kansu ba, ko wata moriyar abin duniya, ko alfarmomin da sarakuna da gwamnatoci za su iya bayarwa. Kawai yana ba su imani, tsantsa da sauƙi, ba tare da ƙara masa wani ado ba. Yana neman ƙarfi ta hanyar kasancewa a gefen Allah, ba komai ba. Haka ma, yana bayyana wa ɗan Adam a fili cewa karɓar sa zai ƙunshi wahala, ƙoƙari da gwagwarmaya. Haka nan a bayyane yake cewa babu wanda za a sāka masa da komai a wannan rayuwa. Ladan da ake sa ran samu zai zama kusanci da Allah, da jin daɗin yardarsa a rayuwa ta gaba.

The first side stands out with its wide variety of temptations: wealth, beauty, power and influence. It uses all these to serve people’s interests, and provide them with all manner of pleasures. The second side appears too humble by comparison, yet it looks with disdain at wealth and beauty and it ridicules power and influence. It calls on people to join its ranks, without offering them any personal gain, material interest or favours that rulers and governments can provide. It simply offers them the faith, pure and simple, without adding to it any adornment. It seeks strength through being on God’s side, nothing else. In fact, it makes clear to mankind that accepting it will involve hardship, effort and struggle. Also clear is the fact that none will be rewarded for anything in this life. The reward to be expected will be in the form of being close to God, enjoying His pleasure in the life to come.

Surah ta sa gaba ta ɗauki wani nau'in fariya da alfahari kuma ta yi Allah-wadai da shi shi ma.

The sūrah then picks up on another type of boast and decries it also:

Shin ka taba yin tunani game da [lamarin] wanda ya musanta ayoyinmu, ya kuma yi fahariya yana cewa: "Tabbas za a ba ni dukiya da 'ya'ya!" Ko kuwa ya kai ga wani matsayi da ya fi ƙarfin fahimtar halitta? Ko kuwa ya yi alkawari da Mai Rahama? Kwata-kwata ba haka ba! Za mu rubuta abin da yake faɗa, kuma za mu ƙara tsawaita azabarsa, kuma za mu ƙwace daga gare shi duk abin da yake magana a kansa yanzu, kuma zai zo wurinmu shi kaɗai. (Ayoyi 77-80)

Have you ever considered [the case of] the one who denies Our signs and boasts: ‘I shall surely be given wealth and children!’ Has he, perchance, attained to a realm which is beyond the reach of a created being’s perception? Or has he concluded a covenant with the Most Merciful? By no means! We shall record what he says, and We shall long extend his suffering, and We shall divest him of all that he is now speaking of and he shall appear before Us all alone. (Verses 77-80)

Dalilin saukar da wadannan ayoyi, kamar yadda Khabbāb ɗan al-Aratt ya ruwaito, shi ne: ya ce, "Ni maƙerin ƙarfe ne, kuma al-`Āş ɗan Wā’il yana bina kuɗi. Na je wurinsa don in nemi a biya ni. Ya ce, 'Na rantse da Allah! Ba zan biya ka ba sai ka kafirta da Muhammadu da saƙonsa.' Na ce, 'Ba zan kafirta da Muhammadu ba sai ka mutu ka sake tashi.' Sai ya ce mini, 'To, ka jira. Domin idan na tashi bayan mutuwata, zan sami dukiya da 'ya'ya. Sai ka zo wurina a lokacin, zan biya ka abin da nake bin ka.' Sai Allah ya saukar da wadannan ayoyi." Maganganun al-`Āş misali ne kawai na izgili da kafiran suka mayar da martani ga kiran Musulunci, da kuma raina dukkan ra'ayin tashin matattu. Alƙur'ani ya nuna keɓantuwar da'awarsa: "Shin ya hau kan wani sani da ya fi ƙarfin ganewar halitta?" (Aya ta 78)

The immediate cause of the revelation of these verses is reported by Khabbāb ibn al-Aratt who said: “I was an ironmonger, and I had money due to be paid to me by al-`Āş ibn Wā’il. I went to him to demand payment. He said, ‘By God! I am not going to repay you until you reject Muĥammad and his message.’ I said, ‘I shall not reject Muĥammad until you have died and been resurrected.’ He said to me, ‘Well! Wait then. For, when I have been resurrected after my death, I will have wealth and children. You can come to me then and I will pay you what I owe you.’ God then revealed these verses.” Al-`Āş’s words serve merely as an example of the ridicule with which the unbelievers responded to the call of Islam and their derision of the whole concept of resurrection. The Qur’ān highlights the singularity of his claims: “Has he, perchance, attained to a realm which is beyond the reach of a created being’s perception?” (Verse 78)

Sūrah ta sai ta ambaci wata babbar magana ta ƙarya da wasu kafirai daban-daban ke yi. Mushrikan Larabawa na zamanin baya suna ikirarin cewa mala'iku 'ya'yan Allah ne mata, yayin da kafirai daga cikin Yahudawa suka ce Uzairu ɗan Allah ne, kuma kafirai daga cikin Kiristoci suka yi irin wannan ikirari game da Iisa. Dukkan halitta tana girgiza yayin da ake danganta irin waɗannan maganganun ƙarya, domin tauhidi yana cikin fitar dukkan halittar sararin duniya.

The sūrah then refers to another monstrous claim often made by different unbelievers. The Arab idolaters of the past used to claim that the angels were God’s daughters, while the unbelievers among the Jews claimed that Ezra was the son of God, and the unbelievers among the Christians made the same claim for Jesus. The whole universe shudders as such false claims are alleged, because monotheism is inherent in the nature of the whole universe.

Suna cewa: "Mai rahama ya riƙi wani ɗa!" Lalle kun zo da wani abu mai munin ƙarya, wanda da shi sammai za su iya tsagewa, ƙasa ta tsage, kuma duwatsu su rushe da faɗuwa! Domin mutane su danganta ɗa ga Mai rahama, alhali kuwa bai dace ba Mai rahama ya riƙi ɗa. (Ayoyi 88-92)

They say: ‘The Most Merciful has taken to Himself a son!’ Indeed you have said a most monstrous falsehood, at which the heavens might be rent into fragments, and the earth be split asunder, and the mountains fall down in ruins! That people should ascribe a son to the Most Merciful, although it is inconceivable that the Most Merciful should take to Himself son. (Verses 88-92)

Sautin waɗannan ayoyi da kuma yanayin karatunsu suna ƙara nuna fushi game da wannan ƙarya. Hakika dukan duniya tana ƙi wannan da’awa da ƙarfi. Tana girgiza tana rawa saboda ƙyama yayin da take jin wannan ƙarya a kan Allah Maɗaukakin Sarki. Wannan martani yana kama da na mutumin da yake jin cewa an kai hari ga mutuncinsa, ko kuma an ƙalubalanci gaskiyar wanda yake ƙauna. Girgizar nan ta zama ruwan dare ga sammai, ƙasa da duwatsu. A bugun kalmomin nan, an nuna motsin girgizar ƙasa mai tsanani.

The very sound of these verses and their rhythm add to the air of anger at this false claim. In fact the whole universe rejects this claim most vehemently. It shudders and quivers with abhorrence as it hears this falsehood against God Almighty. It is a reaction similar to that of a person who feels that his very integrity is attacked, or that the honesty of someone he loves is assailed. The shudder is common to the heavens, the earth and the mountains. In their beat, the words here show the movement of a violent quake.

Nan da nan bayan an furta kalmar nan mai ban tsoro, “Suna cewa: Mai Rahama ya riki ɗa,” sai kuma ga furucin tsoro ya biyo baya: “Lalle ne kun faɗi wata magana mai muni ƙwarai.” (Aya ta 89) Don haka duk abin da yake daidaitacce kuma mai tsayuwa yana girgizawa. Dukkan duniya tana cikin fushi saboda wannan ƙarya da ake dangantawa ga Allah, Mahaliccin. Wannan magana tana ba da mamaki ga kowane abu a cikin halitta. An halicci duniya kuma tana aiki bisa tushen ƙa'ida ta asali ta tauhidin God: “Lalle ne kun faɗi wata magana mai muni ƙwarai, wadda sama za ta iya tsagewa saboda ita, ƙasa kuma ta iya tsagewa, duwatsu kuma su faɗi rugu-rugu! Har mutane su danganta ɗa ga Mai Rahama, alhali kuwa ba ya yiwuwa Mai Rahama ya riki ɗa.” (Ayoyi 89-92)