Ayyukan da ya gabata sun ba da ɗan dandano na rayuwar wasu daga cikin bayin Allah zaɓaɓɓu, yadda aka jarrabe su, suka jure wahala da haƙuri da miƙa wuya. Daga baya kuma aka ba su alherin Allah da ni'imominsa. Ta haka aka kwatanta wasu daga cikin rayuwa mafi daraja a duniyar nan. Yanzu surar ta ci gaba da maganarta, tana magana game da mutane masu tsoron Allah sabanin waɗanda suke zalunci da wuce gona da iri. Sai dai tana nuna su a lahira, inda rayuwa madawwamiya take. Ta haka ne take zana yanayin Ranar Lahira.
The previous passage presented a taste of the life of some of God’s chosen people, as they were tested and endured hardship with patience and resignation. They were then granted God’s favours and grace. In this way some of the most noble lives in this present world were depicted. Now the sūrah continues its discourse, speaking about God- fearing people in contrast to those who are tyrannical and commit excesses. It shows them however in the next world, where life is everlasting. Thus it paints a scene of the Day of Judgement.
Da farko, an zana hotuna biyu masu cikakken bambanci, duka a yanayinsu gabaɗaya da kuma cikakkun bayanai. Saboda haka, masu tsoron Allah za su sami "kyakkyawan wurin komawa," yayin da masu ta'addanci za su sami "mafi munin wurin komawa." Na farkon za su kasance cikin aljannoni na dawwamammen jin daɗi, da ƙofofinsu a buɗe, inda kowane irin jin daɗi yake samuwa, kuma za su zauna cikin nutsuwa, suna jin daɗin duk abinci da abin sha da suke so, haka kuma da abokan zama mata masu shekaru ɗaya da su. Duk da cewa har yanzu matasa ne, suna da "kunya a kallo," wato ba sa neman wani abu a kewaye da su ko kwaɗayin abin da wasu suke da shi. Wannan duka wani ɓangare ne na abin da Allah zai ba su, kuma abin da Allah ya ba su ba zai taɓa ƙarewa ba.
First, a picture is drawn of two completely contrasting images, both in their general outlook and detail. Thus, the God-fearing will have ‘a good place to return to,’ while the transgressors will have ‘the most evil place to return to.’ The former will be in gardens of perpetual bliss, with gates wide open, where every comfort is available and they are well seated, enjoying all the food and drink they desire, as also female companions of the same age. Although they are still young women, they are ‘of modest gaze,’ which means that they are not looking around for anything or coveting what others have. This is all part of what God will provide them with, and whatever He provides will never be exhausted.
Amma sauran kuwa, suna da wurin da za a tsare su, amma babu hutu a can, domin wuta ce, wadda aka siffanta ta da cewa, "Tir da wurin hutawa!" Suna da ruwan zafi mai tafasa, da abinci wanda yake sa su ƙyama. Abin da ke gudana yana kwarara daga waɗanda ke zaune a cikin wuta ke nan. Ko kuma suna da wani abu irin wannan, wanda a nan aka siffanta shi da tabbatar da irin wannan azaba.
As for the others, they have a place where they will be stationed, but there is no rest there, for it is hell, which is described as ‘how evil a resting place.’ They have scalding hot drinks, and food that fills them with disgust. It is what flows and seeps through those who occupy hell. Or they have something else of the same type, which is described here as ensuring similar suffering.
Fage na uku ya cika, wanda ke rayuwa da tattaunawar da yake bayyanawa. Wata ƙungiyar azzalumai waɗanda a duniya suna da dangantaka ta kusa ana nuna su suna musayar zargi da zagi. Wasu daga cikinsu sun kan jarabci wasu zuwa ƙarin ɓata, yayin da wasu kuma suka yi girman kai ga muminai, suna izgili ga imaninsu da imaninsu game da aljanna. Lalle ba su bambanta da waɗanda suke cikin Quraishawa ba, waɗanda ke komawa ga Annabi ﷺ suna mamaki: "Shin an saukar da saƙo a kansa shi kaɗai daga cikinmu?" (Aya ta 8)
The scene is completed with a third image that comes alive with the dialogue it reports. A group of transgressors who used to have close ties in this world are shown to be exchanging accusations and insults. Some used to tempt others into further error, while others behaved arrogantly towards believers, ridiculing their faith and their belief in heaven. Indeed they were no different to those among the Quraysh who used to refer to the Prophet and wonder: “Was the message given to him alone out of all of us?” (Verse 8)
Yanzu an kwatanta su suna shiga wuta kai tsaye, rukuni bayan rukuni, kuma wasu daga cikinsu suna magana game da wasu suna cewa: "Ga wata runduna ta mutane tana gaggawar shiga tare da ku." (Aya ta 59)
Me suke samu a amsa? Amsa ce mai fushi da gaggawa: "Babu maraba da su! Su ma za su ƙone a wuta." (Aya ta 59)
Shin waɗanda suka ji wannan zagin za su yi shiru ba tare da magana ba? A'a! Amsarsu tana zuwa da sauri: "A'a, amma ku ma babu maraba da ku! Ku ne kuka jawo mana wannan! Wane irin mummunan wuri ne wannan!" (Aya ta 60)
Wannan zargi ne kai tsaye, suna dora musu laifin jawo irin wannan ƙaddara. Sannan suka biyo bayan wannan zargi da addu'ar da ke nuna yadda suke fushi, suna son ɗaukar fansa a kan waɗansu: "Za su ce: Ubangijinmu! Ka ninka musu azabar wuta, ga duk wanda ya jawo mana wannan." (Aya ta 61)
Now they are depicted as going straight to hell, one lot after another, with some referring to others and saying: “Here is another crowd of people rushing headlong to join you.” (Verse 59) What answer do they receive? It is an angry and rash one: “No welcome to them! They too shall burn in the fire.” (Verse 59) Would those who heard this insult take it in silence? Not they! Their response comes quickly: “No, but it is your No welcome to you either! It is you who brought this on us! How vile a place to be in!” (Verse 60) This is a direct accusation, blaming them for bringing about such a fate. They follow this accusation with a prayer that reveals how angry they are, wishing to wreak revenge on the others: “They will say: Our Lord! Give double punishment in the fire to whomever has brought this on us.” (Verse 61)
Me zai faru daga nan? Sai su duba kewaye da su suna neman muminai waɗanda suka nuna musu girman kai a rayuwarsu ta farko, suna zaton mummunan abu game da su, suna yi wa da'awarsu ba'a. Ba sa ganin su suna shiga wuta tare da su. Saboda haka, sai su tambaya:
What happens next? They look around searching for the believers whom they treated with arrogance in their first life, thinking ill of them and ridiculing their claims. They do not see them rushing into the fire alongside them. Hence, they ask:
Ina su suke? Ina suka tafi? Ko kuwa suna nan, amma ganinmu ya lalace, shi ya sa ba ma ganinsu: "Za su ce: Me ya sa ba ma ganin mutanen nan da muke ɗauka mugaye ne, waɗanda muka mayar da su abin izgili?
Where are they? Where have they gone? Or could it he that they are here but our vision is impaired so we do not see them: “They will say: How is it that we do not see here men whom we considered to be wicked, and whom we made the target of our derision?
Ko kuwa idanunmu ne suka rasa ganinsu?” (Ayoyi 62-63) Amma waɗanda mazauna wuta suka rasa, suna jin daɗin wurin zamansu a Aljannah.
Or is it that our eyes have missed them?” (Verses 62-63) Yet those who are missed by the dwellers of hell are enjoying their abode in heaven.
Wannan shi ne ainihin yadda abin zai kasance: mutanen wuta za su yi jayayya a tsakaninsu. (Aya ta 64) Akwai babban bambanci tsakanin makomarsu da ta muminai, waɗanda suke yi wa izgili kuma suka ƙi yarda cewa su ne zaɓaɓɓun Allah. Abin takaici ne yadda rabonsu yake, wanda a da suke hanzarin nema: "Ya Ubangijinmu! Ka hanzarta mana rabonmu na azaba kafin Ranar Lissafi." (Aya ta 16)
The scene concludes with a statement about the actual situation of the people of hell: “This is in truth how it will be: the people of the fire will quarrel among themselves.” (Verse 64) There is a wide gulf between their fate and that of the believers whom they ridiculed and refused to believe would be God’s chosen ones. How miserable is their own lot which they were once keen to hasten: “Our Lord! Hasten to us our share of punishment even before the Day of Reckoning.” (Verse 16)