Sashe na uku na wannan ƙarshen nassi ya tayar da tambayar tashin kiyama da hisabi:
The third section of this final passage raises the question of resurrection and reckoning:
Shin mutum bai sani ba cewa Mu ne Muke halitta shi daga ɗigon maniyyi, sai kuma ga shi ya zama mai jayayya a fili? Yana kawo mana hujjoji, yana manta yadda aka halicce shi. Yana cewa: "Wane ne zai iya rayar da ƙasusuwa da suka rube har suka zama turɓaya?" Ka ce: "Wanda Ya fara ƙaga su zai sake rayar da su. Shi ne Masani game da kowace halitta. Shi ne Wanda Ya samar muku da wuta daga itace kore, sai ku kuma kunna wutarku da ita." Shin, to, Wanda Ya halicci sammai da ƙasa ba zai iya halicci irinsu ba? Tabbas, zai iya. Shi ne Mahalicci Mai girma, Masani. Idan Ya nufi wani abu ya kasance, sai Ya ce masa, "Ka kasance," sai kuma ya kasance. (Ayoyi 77-82)
Is man, then, not aware that it is We who create him out of a gamete; and then he becomes flagrantly contentious. He comes up with arguments against Us, forgetting how he himself was created. He asks: ‘Who could give life to bones that have crumbled to dust?’ Say: ‘He who brought them into being in the first instance will give them life again. He has full knowledge of every act of creation; He who produces for you fire out of the green tree, and from this you kindle your fires.’ Is, then, He who has created the heavens and the earth unable to create their like? Of course He can. He alone is the supreme Creator, the All-Knowing. When He intends something to he, He only says to it, ‘Be,’ and it is. (Verses 77-82)
Wannan sashe yana duba matsayin mutum da kansa da farko, yana bayyana asalinsa da ƙarshensa, yana sanya duk wannan a gabansa domin ya dube shi a matsayin gaskiya da ke faruwa a kowane lokaci. Duk da haka, mutum ba ya fahimtar muhimmancinsa, kuma ba ya ɗaukarsa a matsayin shaida da ke tabbatar da cika alkawarin Allah na tashin dukkan mutane. "Shin mutum bai sani ba cewa Mu ne muke halicce shi daga ɗigon maniyyi; sai kuma ga shi ya zama mai jayayya a fili?" (Aya ta 77) Mutum ba ya shakkar cewa asalinsa na kusa ɗigon maniyyi ne. Ba kome ba ne face ɗan ƙaramin ruwa mara daraja; ɗigo mai ɗauke da dubban ƙwayoyin halitta marasa adadi, ɗaya daga cikinsu sai ya zama tayi, wanda daga baya ya girma ya zama mutum mai jayayya, yana muhawara da Ubangijinsa kuma yana neman hujja da shaida daga gare Shi.
This section looks first at man’s own position, describing his origins and ends, putting it all before him so that he looks at it as a reality taking place all the time. Yet man neither appreciates its significance nor takes it as evidence confirming the realization of God’s promise to resurrect all humanity. “Is man, then, not aware that it is We who create him out of a gamete; and then he becomes flagrantly contentious.” (Verse 77) Man does not doubt that his immediate origin is a gamete. It is no more than a tiny drop of worthless fluid; a drop containing countless thousands of cells, one of which then becomes an embryo, which later grows into a contentious person, arguing with his Lord and demanding proof and evidence from Him.
Yana cikin ikon halittar Allah ne wannan ƙwayar halitta ke juyewa zuwa wannan mutum mai gardama da husuma. Wane irin gibi ne tsakanin asali da ƙarshe! Duk da haka mutum yana ganin yana da wahala ya yarda cewa wannan ikon zai iya mayar da shi rai bayan mutuwa. {Yana ƙirƙira hujjoji a kanmu, yana manta yadda aka halicce shi da kansa. Yana tambaya: "Wane ne zai ba da rai ga ƙasusuwan da suka zama ƙura?" Ka ce: "Wanda ya fara halitta da su shi ne zai sake ba su rai. Shi ne Masani ga kowace halitta."} (Ayoyi 78-79)
It is the creative power of God that transforms that gamete into this quarrelsome, contentious person. What a gulf between origin and end! Yet man finds it difficult to believe that this power can bring him back to life after death. “He comes up with arguments against Us, forgetting how he himself was created. He asks: ‘Who could give life to bones that have crumbled to dust?’ Say: Be who brought them into being in the first instance will give them life again. He has full knowledge of every act of creation.” (Verses 78-79)
Yana da sauƙi, ta hanyar amfani da hujjar dabi'a da gaskiyar da ake gani! Shin kwayar halitta (gamete) tana da rai, ƙarfi ko daraja fiye da ƙashin da ya rube? Ashe mutum bai samu asali daga kwayar halitta ba? Shin Wanda ya halicci mutum mai jayayya daga kwayar halitta, ba zai iya ƙirƙirar sabuwar halitta daga ƙashin da ya rube ba? Wannan abu ne mai sauƙi da bayyana har ba ya buƙatar dogon bayani: "Wanda ya fara halitta su, shi ne zai mayar musu da rai. Shi masani ne ga kowace halitta." (Aya ta 79) Sannan an ƙara bayyana ikon halittar Allah. Wannan bayanin ma yana amfani da abin da suke gani kullum da idanunsu: "Shi ne Wanda ya samar muku da wuta daga itace kore, sai ku kuna wuta da ita." (Aya ta 80)
How simple, using the logic of nature and obvious reality! Does a gamete have greater life, power or value than a crumbled bone? Is not man originated from a gamete? Is the One who made an argumentative man out of a gamete unable to produce a new creation out of a crumbled bone? This is too easy and obvious to merit any lengthy discussion: “He who brought them into being in the first instance will give them life again. He has All knowledge of every act of creation.” (Verse 79) They are then given further clarification of God’s creative power. Again the clarification uses something they always see with their own eyes: “He who produces for you fire out of the green tree, and from this you kindle your fires.” (Verse 80)
Ɗan kallo kaɗan ga wannan al'amari mai ban mamaki, wanda sau da yawa mutane ba su lura da shi ba, ya isa ya zama hujja mai gamsarwa. Itatuwa koreyi masu cike da ruwa sukan haifar da wuta ta hanyar gogayya, sannan su zama mai ci wa wannan wuta ta kanta. Duk da haka, fahimtar kimiyya game da yanayin zafin da itatuwa koreyi ke samu yayin da suke sha hasken rana da kuma riƙe shi yayin da suke cike da ruwa, na iya ƙara girman muhimmancin wannan al'amari ne kawai. Allah ne ya ba itatuwa siffofinsu, kuma shi ne ya halicci dukkan abubuwa. Sai dai, ba mu cika duba abubuwa da irin wannan sani ba. Saboda haka, ba sa bayyana mana asiransu masu ban mamaki, kuma ba sa nuna mana Mahaliccin sararin samaniya. Muna buƙatar kawai mu buɗe zukatanmu gare su, kuma za su faɗa mana asiransu.
A casual look at this remarkable phenomena, to which they are often oblivious, is sufficient as convincing proof. Green trees laden with water often produce fire through friction, and then become fuel to this same fire. However, scientific understanding of the nature of the heat green trees receive as they absorb solar energy and retain it while they are full of water can only enhance the significance of this phenomena. It is God who has given trees their characteristics, and who created all things. However, we seldom look at things with such awareness. As a result, they do not reveal to us their amazing secrets nor do they point us to the Creator of the universe. We only need to open our hearts to them and they will tell us their secrets.
Za mu kuma zauna da su cikin yanayin ibada da daukaka ga Allah ta dindindin.
We will then live with them in a permanent state of worship and glorification of God.
Sūratu-l-Ƙur'ān ta ci gaba da bincika batun halittar mutum na farko da tashinsa daga baya: "Shin, to, wanda ya halicci sammai da ƙasa ba zai iya halittar irinsu ba? Tabbas Yana iya. Shi kaɗai ne Mahaliccin mai iko, Masani."
The sūrah then further examines the question of man’s initial creation and his subsequent resurrection: “Is, then, He who has created the heavens and the earth unable to create their like? Of course He can. He alone is the supreme Creator, the All-Knowing.” (Verse 81)
Sammai da ƙasa halittu ne masu girma da ban mamaki. Wannan duniya da muke rayuwa a cikinta tare da miliyoyin sauran halittu, wadda muke ƙanana sosai idan aka kwatanta da ita, kuma ilimin da muke da shi game da ita har yanzu kaɗan ne, ba ta fi ƙaramin tauraron dan adam na rana ba. Duniyarmu tana dogara gaba ɗaya ga haske da zafin da take karɓa daga rana.
The heavens and the earth are great and wonderful creations. This earth where we live with millions of other species, and compared to which we are very little in size, and about which our knowledge remains scanty, is no more than a small satellite of the sun. Our earth depends totally on the light and heat it receives from the sun.
Duk da haka, rana ita ce ɗaya daga cikin rana miliyan ɗari a cikin wannan galaxy ɗin da ke zama maƙwabciyar duniyarmu. Sararin samaniya ya ƙunshi galaxies masu yawa.
However, the sun is only one out of a hundred million suns in this galaxy which forms our neighbouring world. The universe includes numerous other galaxies.
Masana falaki, suna amfani da na'urorin hangen nesa mafi kyau amma masu iyaka, suna kiyasin cewa akwai galaxies miliyan dari, amma za su iya gano wasu da yawa idan sun yi amfani da na'urorin hangen nesa masu ƙarfi fiye da haka. Nisan da ke tsakanin galaxy ɗinmu da wanda ke kusa da ita an kiyasta shi a shekarun haske 750,000. Bugu da ƙari, akwai kuma manyan girgije-girgije na taurari (nebulae) waɗanda ke ɗauke da gungun taurari masu nisa. Amma wannan ita ce iyakar abin da ilimin mu mai iyaka zai iya kaiwa.
Using their best, but limited observatories, astronomers estimate that there are one hundred million galaxies, but they could discover more if they used more powerful telescopes. The distance between our galaxy and the next is estimated at 750,000 light years. In addition, there are also vast nebula containing distant clusters of stars. But this is as far as our limited knowledge can reach.
Yawancin wadannan taurari marasa adadi suna da duniyoyi kamar tauraronmu, kuma kowace duniya da kowane tauraro suna da nasu kewayawa da suke motsi a cikinta bisa ga wani tsari daidai wanda ba ya barin tsayuwa ko karkata. In ba haka ba, karo zai faru a sararin samaniya.
Most of these countless stars have planets like our own star, and each planet and star has its own orbit in which it moves according to an accurate system which allows no stoppage or deviation. Otherwise, collisions would occur in outer space.
Ba za mu iya kwatanta abin da wannan faffadan sararin ya ƙunsa ba: ya fi ƙarfin tunaninmu. Amma tambayar ta ci gaba da kasancewa: "Shin, to, Wanda ya halicci sammai da ƙasa ba zai iya halicci misalinsu ba?" Ta yaya mutane za su kwatanta kansu da wannan babbar halitta da ba ta misaltuwa? "Tabbas Yana iya. Shi kaɗai ne Mahalicci Mai iko, Masani." (Ayar 81)
We simply cannot try to describe what this great expanse contains: it is simply beyond our imagination. However, the question remains: “Is, then, He who has created the heavens and the earth unable to create their like?” How do people compare with such great, unimaginable creation? “Of course He can. He alone is the supreme Creator, the All- Knowing.” (Verse 81)
Gaskiyar magana ita ce Allah yana halitta wannan da wancan, da sauran nau'o'in halitta, ba tare da wahala ba. Ba ya wahala ga Shi ko halittar da Yake son ta rayu babba ce ko karama. "Idan Ya nufi wani abu, sai kawai Ya ce masa, 'Kasance,' sai ya kasance." (Aya ta 82) Wannan "wani abu" na iya zama taurari masu yawa, ko duniya, ko tururuwa, ko sauro. Duk daya ne, ba ya bukatar fiye da kalma guda, "Kasance", sai ya kasance. Babu abin da ya fi sauki ko wahala, kusa ko nesa. Da zarar nufin Allah ya kudurta wani abu, sai ya kasance, ko menene. Sai dai Allah ya sanar da mu wannan gaskiya ta hanyar da za mu gane. Shi ya sa Ya bayyana ta haka: ya ce "Kasance" ga halittar da Ya nufa.
The truth is that God creates this and that, as well as other types of creation, effortlessly. It is all the same to Him whether the creature He wants to bring into life is large or small: “When He intends something to be, He only says to it, ‘Be,’ and it is.” (Verse 82) This ‘something’ could be a galaxy, an earth, an ant or a mosquito. It is all the same, requiring no more than a simple word, ‘Be’, and it is there. Nothing is easier or more difficult, near or far. Once God’s will intends something, it exists whatever it may be. However, God tells us of this fact in a way we understand. This is why He expresses it in this way: saying, ‘Be’, to His intended creation.
A wannan lokaci, sūrah ta yi bugun ƙarshe, tana bayyana dangantakar halittu da Mahaliccinsu: "Tsarki ya tabbata ga Wanda mulkin kowane abu yana hannunSa, kuma zuwa gare Shi za a mayar da ku duka." (Aya ta 83) Kalmar 'mulki mai girma' tana bayyana wannan dangantaka a cikin gaskiyarta mai girma ta mallaka gaba ɗaya da iko cikakke bisa kowane abu a cikin halitta. Sa'an nan zuwa gare Shi ne duk abu zai koma.
At this point, the sūrah gives its final beat, describing the relation between the universe and its Creator: “Limitless, then, in His glory is He in whose hand rests the mighty dominion over all things, and to Him you all will be brought back.” (Verse 83) The term ‘mighty dominion’ describes this relation in its majestic reality of absolute ownership and complete authority over everything in the universe. Then to Him all will return.