Wannan dukkan nassi ci gaba ne na nassin da ya gabace shi. Tun da surar a baya ta bayyana makomar waɗanda suke bin hanyar da God ya yarda da ita, yanzu tana bayyana makomar shaiɗanu, ko sun kasance mutane ko aljannu. A gefe guda kuma, tana ci gaba da magana kan babban batun imani da kafirci, wanda ake ambatonsa a nan cikin tsarin ikon mulki na God da ikonsa na yin doka. Tana haɗa batun mulki da manyan batutuwan akidar Musulunci, ciki har da batun lada a rayuwa ta gaba saboda abin da mutane suke yi a wannan rayuwa ta yanzu. Sauran batutuwan da ke da alaƙa da wannan sun haɗa da ikon God na kawar da dukkan shaiɗanu, abokansu da dukan ɗan Adam, da maye gurbinsu da wasu, da kuma raunin ɗan Adam a gaban ikon God wanda ba a iya tsayayya da shi. Dukkan waɗannan batutuwan akida ana ambatonsu a nan cikin mahallin hani da halaccin abincin dabbobi, wanda an riga an tattauna, da kuma tattaunawar da ke tafe game da hadayun amfanin gona, dabbobi da ɗiya, da sauran al'adun jāhiliyyah da ɓatattun al'adu. Saboda haka dukkan waɗannan batutuwa suna da alaƙa sosai da juna. Ana ganin su a matsayinsu na dacewa kamar yadda Musulunci ya tsara. Wato, dukkansu tambayoyin imani ne, kuma ana bi da su daidai gwargwadon ma'aunan God da ya kafa a cikin Littafinsa da aka saukar.

This whole passage is a continuation of the previous one. Since the sūrah previously outlined the destiny of those who follow the path acceptable to God, it now outlines the fate of satans, be they human or jinn. On the other hand, it continues to tackle the great issue of faith and its rejection, which is mentioned here within the framework of God’s sovereignty and authority to legislate. It links the issue of sovereignty with the main issues of the Islamic faith, including that of reward in the life to come for what people do in this present life. Other issues linked with this are God’s ability to remove all satans, their friends and all mankind, and to replace them with others, as also mankind’s weakness in the face of God’s irresistible power. All these faith issues are mentioned here within the context of the prohibition and permissibility of animal food, which has already been discussed, and the forthcoming discussion of offerings of crops, animals and offspring, as well as other ignorant traditions and jāhiliyyah concepts. Thus all these issues appear to be closely related. They are seen in their appropriate positions as designated by Islam. That is, they are all faith questions, equally treated according to God’s measures established in His revealed Book.

Surah da ta gabata ta ƙunshi cikakken bayani game da halin waɗanda Allah ke buɗe zukatansu don karɓar saƙon miƙa wuya gare Shi. Suna ci gaba da kasancewa cikin tsoron Allah, suna sa ido a kan Shi a dukkan ayyukansu, suna komawa zuwa rayuwa ta salama, cikin tabbacin cewa za su sami kariyar Ubangijinsu. Kamar yadda aka saba a Alƙur'ani, ana nuna yanayin Ranar Alƙiyama ta hanyar kwatanci, sai yanzu muna da zane da ke nuna makomar mugayen mutane da aljanu. Waɗannan suna ɓata rayuwarsu suna zuga juna da ƙarya mai ruɗarwa, suna taimakon juna wajen adawa da duk wani annabi da manzo, suna nuna wa juna irin hujjojin da za su yi amfani da su a kan masu imani don jefa shakku a zukatansu game da abin da Allah ya halatta da abin da Ya haramta. Duk wannan an nuna shi cikin wani zane mai matuƙar bayyana, wanda tattaunawa, ikirari da tsawatarwa suka siffantu da shi.

The previous passage of the sūrah contained a full discussion of the situation of those whose hearts God opens up to receive the message of surrender to Him. They remain conscious of God and continue to watch Him in all their actions, move towards a life of peace, assured that they will have the patronage of their Lord. As it is customary in the Qur’ān for contrasting scenes of the Day of Judgement to be portrayed, we now have a sketch showing the lot of the evil ones among humans and jinn. These spend their lives inspiring one another with deceptive falsehood, supporting one another in their hostility to every prophet and messenger pointing out to each other what arguments to use with the believers in order to raise doubts in their minds about what God has made lawful and what He has forbidden. All this is portrayed in a very vivid sketch, characterized by dialogue, confession and reproach.

A ranar da zai tara su gaba ɗaya, (zai ce): "Ya ƙungiyar aljannu! Hakika kun ɓatar da mutane da yawa." Waɗanda suke abokan zamansu daga cikin mutane za su ce: "Ubangijinmu, mun ji daɗin juna, kuma yanzu mun kai ƙarshen lokacinmu wanda Ka ƙayyade mana." Zai ce: "Wuta ita ce mazauninku, za ku zauna a cikinta, sai dai idan Allah ya so in ba haka ba." Hakika Ubangijinka mai hikima ne, masani. Ta wannan hanya ne Muna sa azzalumai su zama abokan juna, saboda abin da suke aikatawa.

On the day when He shall gather them all together, (He will say):”O you company of jinn! A great many human beings have you seduced.” Those who were their close friends among human beings will say: “Our Lord, we have enjoyed each other’s fellowship, and we have now reached the end of our term which You have appointed for us.” He will say: “The fire shall be your abode, where you shall remain, unless God wills it otherwise.” Indeed, your Lord is wise, all-knowing. In this manner do We cause the wrongdoers to be close allies of one another, because of that which they do.

"Ya ku ƙungiyar aljannu da mutane! Shin ba su zo muku ba, manzanni daga cikinku, suna karanta muku ayoyina, suna gargadin ku game da zuwan wannan yininku?" Za su amsa: "Mun shaida a kan kanmu." Rayuwar duniya ta ruɗe su. Don haka za su shaida a kan kansu cewa sun kasance kafirai.” (Ayoyi 128-30)

Allah ya aiko manzanninsa zuwa ga ɗan Adam a matsayin alamar alherinsa. Shi kansa ba ya buƙatar su, ko ibadarsu, ko ma imaninsu da shi. Idan sun aikata alheri, to suna amfana ne kawai da kansu, a wannan duniya da kuma a lahira. Haka kuma alherinsa yana bayyana ne a cikin cewa yana ba wa al'ummar masu rashin biyayya dama, waɗanda ke ci gaba da aikata laifi da kafirta shi gaba ɗaya, alhali yana da ikon hallaka su gaba ɗaya ya kawo wata al'umma daban a wurinsu: "Ubangijinka shi ne Mai wadatar da kansa, Mai jin ƙai. Idan ya so, zai kawar da ku baki ɗaya, ya maye gurbinku da wanda ya ga dama, kamar yadda ya samar da ku daga zuriyar wasu mutane." (Aya ta 133)

God sends His messengers to human beings as a gesture of His grace. He Himself has no need of them, their worship or even their belief in Him. When they do well, they only benefit themselves both in this life and in the life to come. His grace is also seen in the fact that He grants a chance to the disobedient generation which continues to do wrong and to deny Him altogether, while He is able to destroy it completely and bring in its place a different generation: “Your Lord is the self-sufficient One, the Merciful. If He so wills, He may remove you altogether and cause whom He wills to succeed you, just as He brought you into being out of other people’s seed.” (Verse 133)

Saboda haka, dole ɗan Adam ya kasance bai taɓa mantawa ba cewa yana rayuwa ne kawai ta alherin Allah, kuma wanzuwarsa ya dogara ne da nufinsa. Duk wani iko da yake morewa, Allah ne ya ba shi. Ba iko ne na asali ko wanzuwa ta kansa ba.

Therefore, human beings must never forget that they survive only by God’s grace, and that their existence depends on His will. Whatever power they enjoy, has been given to them by God. Theirs is not an intrinsic power or a self-determined existence.

Babu wanda yake da zaɓi game da zuwansa a duniya, kuma babu wanda yake ƙayyade irin ƙarfin da zai iya amfani da shi. Kawar da su gaba ɗaya da kawo wata al'umma a madadinsu abu ne mai sauƙi ga Allah. Lallai, shi ne ya samar da su daga zuriyar wata tsara da ta wuce, domin su gāje wannan tsara bisa ga nufinsa.

No one has any choice with regard to their coming into being, and no one determines what sort of power he can exercise. To remove them altogether and to bring another community in their place is very easy for God. After all, it is He who has brought them into being from the seed of a past generation so that they succeed that generation by His will.

Wannan aya tana girgiza zukatan azzalumai waɗanda suke ƙulla makirci, suke wuce iyaka, suke ɗaukar wa kansu ikon haramta abubuwa da halatta wasu, kuma suke jayayya game da ingancin dokar Allah. Duk da haka suna nan koyaushe a cikin ikon Allah. Yana iya barin su, ko ya cire su gaba ɗaya a lokacin da Ya so, ya kuma kawo wanda Ya ga dama ya maye gurbinsu. A lokaci guda, waɗannan kalmomi masu ƙarfi suna tabbatar wa al'ummar Musulmi cewa hanyar da take bi daidai ce, a lokacin da take fuskantar mugayen shirye-shirye, ƙarfi da adawar waɗanda suke mugunta. Dukkan su ba su da ƙarfin tsayayya wa nufin Allah.