Wannan zagaye ko kashi na yanzu ya mayar da mu zuwa fafatawa da kafirai waɗanda suke musun gaskiyar Alƙur'ani kuma suke ƙin yarda da tashin kiyama da rayuwa bayan mutuwa. Sai dai a wannan karon ba ya kwatanta taurin kansu wajen ƙi; haka kuma ba ya tunatar da su halakar al'ummomin da suka gabata waɗanda suka ɗauki irin wannan matsayi kafin su. Maimakon haka, yana sanya a gaban idanunsu makomarsu a Ranar Kiyama wadda suke musunta, da azabar da za a yi musu a rayuwarsu ta gaba wadda suke ƙin karɓa, dukkansu an kwatanta su cikin yanayi mafi bayyana da zahiri.

This new wave or round takes us back to the confrontation with the unbelievers who deny the truth of the Qur’ān and refuse to believe in resurrection and life after death. This time, however, it does not describe their stubborn rejection; nor does it remind them of the destruction of earlier generations who took the same attitude before them. Instead, it holds before their eyes their destiny on the Day of Resurrection which they deny, and the recompense they will be made to suffer in their next life which they refuse to accept, both described in the most vivid of scenes.

Yana tsoratar da su da wannan duka sa'ad da suka taru tare, yana jefa musu tambayoyi cike da zargi, da kuma mamaki game da halinsu: "Ina waɗancan abokan tarayya da kuke ta da'awa?" (Aya ta 22) Tsoro ya mamaye su, suna sane da raunin su, marasa taimako kuma cikin ruɗani. Suna rantsuwa da Allah... Note: per your rules, "God" must not be written as "Allah", so the correct rendering is: Yana tsoratar da su da wannan duka sa'ad da suka taru tare, yana jefa musu tambayoyi cike da zargi, da kuma mamaki game da halinsu: "Ina waɗancan abokan tarayya da kuke ta da'awa?" (Aya ta 22) Tsoro ya mamaye su, suna sane da raunin su, marasa taimako kuma cikin ruɗani. Suna rantsuwa da Ubangiji, suna yarda cewa Shi kaɗai ne Ubangiji: "Ta Ubangiji, Ubangijinmu, ba mu taɓa haɗa wani abokin tarayya da Shi ba." (Aya ta 23)

It confronts them with all this when they are gathered together, putting to them questions full of reproach, and loaded with amazement at their attitude: “Where, now, are those partners which you have been claiming?” (Verse 22) They are overwhelmed by fear, realising their weakness, helpless and bewildered. They swear by God, acknowledging that He is the only Lord: “By God, our Lord, we have never associated partners with Him.” (Verse 23)

Yanzu kuma suna fuskantar halin da suka kasance a ciki a dā, yayin da suke tsaye a gaban wuta. Cikin damuwa, tsoro, nadama da baƙin ciki, suna cewa: "Da ma a ce za mu koma! Da ba za mu musanta ayoyin Ubangijinmu ba, sai mu kasance cikin masu imani." (Aya ta 27) Haka kuma wannan fuskanci yana maimaituwa yayin da suke tsaye a gaban Ubangijinsu, cike da kunya, baƙin ciki da tsoro. Shi, cikin girmansa, zai tambaye su: "Shin ba gaskiya ba ne wannan?" (Aya ta 30) Za su amsa cikin ƙasƙanci: "Eh, lallai, na rantse da Ubangijinmu!" (Aya ta 30) Amma wannan iqirari zai zo ne a makare, ba zai amfane su da kome ba, domin Allah zai ce musu: "To, ku ɗanɗana azabar saboda kun ƙi yin imani." (Aya ta 30)

"Waɗanda muka ba littafi sun san wannan kamar yadda suke sanin 'ya'yansu. Amma waɗanda suka ɓata rayukansu ba za su taɓa yin imani ba." (Aya ta 20) Alƙur'ani ya ambata a lokuta da yawa cewa mutanen da aka ba su wahayi a baya, watau

“Those to whom We had given revelations know this as they know their own sons. But those who have squandered their own souls will never have faith.” (Verse 20) The Qur’ān mentions on several occasions that the people who received earlier revelations, i.e.

Yahudawa da Kiristoci, suna gane Alkur'ani da gaskiyar saƙon Annabi Muhammadu ﷺ, haka kuma gaskiyar cewa Alkur'ani Allah ne ya saukar masa da shi. A wasu lokuta ana fuskantar mutanen littattafan farko da wannan gaskiyar saboda halinsu na adawa da Annabi ﷺ da Musulunci. A wasu lokuta kuma, ana faɗa wa mushrikan Larabawa wannan don su fahimci cewa mutanen littattafan farko sun san ainihin yanayin wahayi sosai, suna kuma gane Alkur'ani, kuma Annabi Muhammadu ﷺ yana faɗin gaskiya kawai lokacin da ya ce Allah ya saukar masa da wahayin ta hanya ɗaya da yadda Ya saukar da saƙonni daga sama ga annabawan da suka gabata.

the Jews and the Christians, recognize the Qur’ān and the truthfulness of the Prophet Muĥammad’s message as well as the fact that the Qur’ān was revealed to him by God. At times, the people of these earlier revelations are confronted by this fact because of their hostile attitude towards the Prophet and Islam. At other times, the Arab idolaters are told this so that they realize that the people of earlier revelations, are fully aware of the nature of revelation, recognize the Qur’ān and that the Prophet Muĥammad (peace be upon him) tells only the truth when he states that God revealed it to him in the same way as He bestowed messages from on high to earlier prophets.

Tunda wannan ayar mai yiwuwa an saukar da ita a Makkah, bayanin da ta yi game da mutanen littattafan da suka gabata yana nuna cewa an yi ta ne ga mushrikai, don jaddada cewa mutanen littattafan da suka gabata suna sanin Alkur'ani kamar yadda suke sanin 'ya'yansu. Gaskiya ne cewa yawancinsu ba sa imani da shi, amma wannan kawai saboda sun ɓata rayukansu ne. A nan, suna kama da larabawan jahiliyya da suka ƙi wannan addini, kuma ta haka suka ɓata rayukansu. Ayoyin da ke gabanta da waɗanda ke biyo bayanta duk suna magana ne game da mushrikai, lamarin da ke ƙarfafa ra'ayin cewa wahayi ne na Makkah.

Since this verse was most probably revealed in Makkah, its reference to the people of earlier revelations suggests that it was addressed to the idolaters, emphasizing that the people of earlier revelations recognize the Qur’ān as they recognize their own sons. It is true that the majority of them do not believe in it but this is only because they have squandered their own souls. In this, they are the same as the pagan Arabs who rejected this faith and, thereby, also squandered their souls. Both the preceding and following verses also speak of the idolaters, a fact which lends weight to the view that it is a Makkan revelation.

Wa wane ne yafi zalunci fiye da wanda ya ƙirƙirar ƙarya game da Allah ko ya ƙaryata ayoyinSa? Lalle azzalumai ba za su taɓa samun nasara ba. Ranar da Za Mu tattara su duka tare, sa'an nan Mu ce wa waɗanda suka sanya abokan tarayya ga Allah: Note: the rules require "God" rather than "Allah" in the English original's wording, so the Hausa rendering uses the Hausa word for God, Allah, as the translation requires.

Who is more wicked than one who invents a falsehood about God or denies His revelations? The wrongdoers shall never achieve success. One day We shall gather them all together, then We shall say to those who associate partners with God:

“Ina abokan tarayyar nan da kuke ikirari?” Ba za su sami wata hujja ba a lokacin face su ce: “Wallahi, Ubangijinmu, mu ba mu taba yin shirka da Shi ba.” Ku duba yadda suka yi wa kansu karya, kuma yadda abin da suka kirkira ya bar su (ba su da amfani).

“Where, now, are those partners which you have been claiming?” They will have no contention then other than to say, `By God, our Lord, we have never associated partners with Him. “Behold how they have lied to themselves and how they have been forsaken by whatever they have fabricated. (Verses 21-4)

Waɗannan ayoyi suna sanya gaskiyar halayensu da al'adunsu a gaban idanun masu bautar gumaka, kamar yadda Allah Maɗaukakin Sarki yake ganin su. Ayar ta fara da tambaya ta magana don tabbatar da cewa suna aikata zalunci yayin da suke ƙirƙirar ƙarya game da Allah. Suna da'awar cewa suna bin addininsa, kamar yadda Annabi Ibrahim ya yi wa'azi. Sun ƙara da cewa abin da suke halatta ko haramtawa game da nama, abinci da al'adun ibada, waɗanda za a yi bayani a kansu a ayoyi 136-140, Allah ne ya umarce su da shi, alhali kuwa ba haka ba ne. Haka nan, wasu daga cikin waɗanda a yau suke kwatanta kansu da Musulmi suna ƙarya cewa suna bin addinin Allah wanda Annabi Muhammad ﷺ ya yi wa'azi. Gaskiya ita ce suna kafa dokoki, suna kawo yanayi da kafa dabi'u, sannan suna ɗaukar ikon Allah a kansu saboda su. Suna da'awar cewa duk waɗannan sababbin abubuwa ba komai ba ne face addinin Allah. Wasu mutane da suka sayar da addininsu don samun wurin zama a wuta suma suna tabbatar da waɗannan ƙaryace-ƙaryace. Suna kuma ƙin wahayin Allah da Annabi ﷺ ya kawo musu, suna musun gaskiyarsa, suna cewa ba a saukar da shi daga sama ba. A akasin haka, suna da'awar cewa al'adunsu, waɗanda suka nutse cikin jāhiliyyah, Allah ne ya halasta su. Duk wannan har yanzu yana faruwa a al'ummomi da yawa a yau.

These verses place in front of the idolaters’ eyes the truth of their attitudes and practices, as they are viewed by God Almighty. It begins with a rhetorical question to establish the fact of their wrongdoing as they fabricate lies against God. They profess to follow His faith, as preached by the Prophet Abraham. They further allege that what they make lawful or forbidden of meat, food and worship rituals, which will be detailed in Verses 136-40, have been ordered by God, when they have not. Similarly, some of those who describe themselves as Muslims today falsely claim to follow the Divine faith preached by the Prophet Muĥammad (peace be upon him). The fact is that they enact rules and laws, bring about situations and establish values by which they claim for themselves God’s authority. They allege that all these inventions are nothing other than the divine faith. Some people who have bartered away their faith for a dwelling in hell also endorse their false claims. They also reject the divine revelations which the Prophet brought them, deny their truth, claiming that they have not been bestowed from on high. Conversely, they claim that their own practices, immersed in jāhiliyyah, have been sanctioned by God. All this still happens today in many societies.

Don wirin ƙarya game da Alƙur'ani da kuma kawar da mutane daga gare shi, wani mutum mai suna Mālik ibn al-Naḍr, wanda ya koyi wasu labaran Farisa game da Rustom da sauran jarumai na almara na Farisawa, yana zaune a ɗan nesa da Manzon Allah ﷺ lokacin da yake karanta Alƙur'ani. Bayan Annabi Muhammad ﷺ ya gama, sai Mālik ibn al-Naḍr ya kan ce wa masu sauraronsa: "Idan Muhammad ﷺ zai iya ba ku labarin tatsuniyoyin dā, to ni zan iya ba ku mafi kyau." Sai ya ba su labarai da tarihi da ya koya, yana fatan ta haka zai hana su sauraron Alƙur'ani.

In order to give more credence to their false description of the Qur’ān and to turn people away from it, a man like Mālik ibn al-Nađr, who had learnt some Persian epics about Rustom and other Persian legendary heroes, used to sit at a short distance from the Prophet when he recited the Qur’ān. After the Prophet Muĥammad (peace be upon him) had finished, Mālik ibn al-Nađr used to say to his audience: “If Muĥammad could tell you some fables of the ancients, I can tell you better ones.” He would then relate to them some of the epics and histories he had learnt, hoping that in this way, he could prevent them from listening to the Qur’ān.

Hakika, shugabannin Makka waɗanda ke riƙe da matsayin iko da girmamawa sukan hana wasu sauraron Alƙur'ani, kuma suna ƙoƙarin nisantar karatunsa don kada su miƙa wuya ga ƙarfin hujjarsa da dalilinsa marar kaɗuwa. A takaice dai, suna tsoron a yi tasiri da shi: "Suna hana wasu sauraronsa, kuma suna nisanta kansu daga gare shi. Ba sa halakar da kowa sai kansu, amma ba sa ganewa." (Aya ta 26)

Indeed, the chiefs of Makkah who commanded a position of authority and respect used to forbid others to listen to the Qur’ān, and they tried to stay away from its reading so that they did not submit to its powerful logic and irrefutable argument. In other words, they feared to be influenced by it: “They forbid [others] to listen to it and go far away from it. They ruin none but themselves, though they do not perceive it.” (Verse 26)

A cikin wannan yaƙi tsakanin ikon gaskiya mai ƙarfi da tsarin ƙarya mara ƙarfi, bai isa ba cewa wani mutum kamar Mālik ibn al-Naḍr ya zauna yana ba da labarun almara da tarihin dā. Maimakon haka, shugabannin Quraysh sun hana mabiyansu saurarar Alƙur'ani, kuma sun shagaltar da kansu don kada su ma su kasa tsayayya da tasirinsa. Labarin da aka ambata a cikin tarihin Annabi ﷺ game da al-Akhnas ibn Sharīq, Abū Sufyān ibn Ḥarb da `Amr ibn Hishām, da yadda suka saurari Alƙur'ani a asirce, sananne ne sosai. 4

In this battle between the powerful authority of truth and the feeble structure of falsehood, it was not enough that a man like Mālik ibn al-Nađr sat down to relate the epics and histories of the ancients. Instead, the Quraysh chiefs forbade their followers from listening to the Qur’ān and they also distracted themselves lest they too be unable to resist its influence. A story mentioned in the history of the Prophet about al-Akhnas ibn Sharīq, Abū Sufyān ibn Ĥarb and `Amr ibn Hishām, and their secret listening to the Qur’ān is well known. 4

Idan muna son mu san ƙarshen ƙoƙarinsu, sai mu duba sakamakon: "Ko dai da ka gan su a lokacin da za a tsaida su a gaban Wuta! Za su ce: 'Da ma ace za a mayar da mu! To da ba mu ƙaryata ayoyin Ubangijinmu ba, kuma da mun kasance daga cikin masu imani.'" (Aya ta 27)

If we want to know the ultimate end of their efforts, we need only look at the result: “If you could but see them when they will be made to stand before the Fire! They will say: ‘Would that we could return! Then we would not deny our Lord’s revelations, but would be among the believers.’“ (Verse 27)

Wannan shi ne yanayin da ya bambanta da halin da suke ciki a wannan rayuwa. Yanzu suna cikin halin nadama, kaskanci da cikakkiyar asara. Wannan yana kwatankwacin halinsu lokacin da suka juya baya ga shiriya, suka yi amfani da ikonsu wajen tilasta wa wasu su juya baya su ma, da kuma yin alfahari da ƙarfinsu da tasirinsu.

This is the scene which contrasts with their situation in this life. Now they are in a state of regret, humility and total loss. This is compared with their attitude when they turned away from guidance, using their power to force others to also turn away, and boasting about their own strength and influence.

“Kai, da ka ga lokacin da za a tsaya da su a gaban Wuta!” (Aya ta 27)

“If you could but see them when they will be made to stand before the Fire!” (Verse 27)

Yanzu ba za su iya juyawa ba, ko amfani da hujjojinsu, ko maimaita ƙaryarsu. Idan da mun gan su da kanmu a cikin irin wannan hali, tabbas da mun ga abu mai ban tsoro. Burinsu mafi girma zai kasance: "Ina ma da mun dawo! To da ba za mu ƙaryata ayoyin Ubangijinmu ba, sai mu kasance cikin masu imani." (Aya ta 27) Sun san cewa Alkur'ani wahayin Allah ne, kuma sha'awarsu ta komawa duniya ta kai ga cewa suna iya samun dama ta biyu, lokacin da ba za su ƙara ƙaryata waɗannan wahayi ba. Suna iƙirarin cewa za su tabbatar da cewa za su kasance cikin masu imani.

Now they cannot turn away, use their argumentation, or repeat their falsehoods. If we were to see them ourselves in such a position, we would be sure to see something fearful. Their dearest wish would be: “Would that we could return! Then we would not deny our Lord’s revelations, but would be among the believers.” (Verse 27) They know that the Qur’ān is God’s revelation, and their desire to return to earth is such that they may have a second chance when they no longer deny these revelations. They claim that they would make sure that they would be among the believers.

Duk waɗannan buri ne da ba su da hanyar cika su. Ba su san yanayinsu ba, wanda koyaushe zai ƙi imani. Idan suka ce da za su koma da sun zama masu bi, wannan ƙarya ce kawai, domin ba ta dace da abin da da za su aikata ba idan an biya burinsu. Suna yin waɗannan iƙirari ne kawai saboda sun gane yadda suke da mugunta da kuma sharri. Abin da suke ɓoye wa mabiyansu a baya domin su nuna wa kansu hoton masu nasara da wadata, yanzu ya bayyana: "Lalle abin da suka kasance suna ɓoyewa a dā zai bayyana gare su; kuma da an mayar da su, da sun koma ga abin da aka hana su. Lalle su maƙaryata ne." (Ayah ta 28)

Sūrah yanzu ta buɗe shafuka biyu sabo don zana yanayi biyu masu sabani. Na farko yana duba wannan rayuwar duniya, inda kafirai ke ikirarin cewa babu tashin kiyama, babu lissafi, babu lada. Na biyu yana cikin lahira, lokacin da za a tsayar da su a gaban Ubangijinsu, sai Ya tambaye su game da matsayin da suka ɗauka a rayuwarsu ta farko: “Ashe wannan ba gaskiya ba ce?” (Aya ta 30) Wannan tambaya kawai tana girgiza su matuƙar girgiza.

The sūrah now opens two new pages to draw two contrasting scenes. The first looks at this present life where the unbelievers make their assertions that there will be no resurrection, accountability or reward. The other is in the hereafter when they are stood before their Lord, and He asks them about the positions they adopted in their first life: “Is this not the truth?” (Verse 30) The very question jolts them violently.

Sun amsa da tawali'u gaba ɗaya: "Eh, lallai, na rantse da Ubangijinmu!" (Ayah ta 30). Sannan a sanya su fuska da fuska da abin da ke jiran su na azaba mai raɗaɗi. Sūrah ɗin ta ci gaba da bayyana yadda za su shiga cikin tsananin damuwa a Ranar Ƙarshe, an kama su ba zato ba tsammani, bayan sun ƙaryata saduwa da Ubangijinsu. Za su cika da baƙin ciki, suna ɗauke da nauyin laifofinsu a bayansu. Wannan ya ƙare da wata magana da ke nuna ainihin darajar wannan rayuwa idan aka kwatanta da rayuwar lahira, bisa ma'aunin Allah na gaskiya.

They answer in complete humility: “Yes, indeed, by our Lord!” (Verse 30) They are then put face to face with what awaits them of painful suffering. The sūrah goes on to portray how overwhelmed they are in the Last Hour, caught unawares, after they disbelieved in the meeting with their Lord. They are full of sorrow, carrying their burdens on their backs. This is concluded with a statement showing the real value of this life as opposed to the life to come, according to God’s true measure.

Suna cewa: "Babu abin da ya wuce rayuwarmu ta duniya, kuma ba za a sake tayar da mu zuwa rai ba." Da za ka gan su yayin da aka tsaye da su a gaban Ubangijinsu! Zai ce: "Ashe, wannan ba gaskiya ba ne?" Za su ce: "Eh, lalle, na rantse da Ubangijinmu!" Sai ya ce: "To, ku ɗanɗani azaba saboda kun ƙi yin imani." Lalle hasara ta tabbata ga waɗanda suka ƙaryata saduwa da Allah. Idan Sa'a ta zo musu ba zato ba tsammani, sai su ce: "Kaico gare mu! Mun yi sakaci sosai a rayuwarmu!" Za su kuma ɗauki nauyin laifofinsu a bayansu. Lalle mummuna ne abin da suke ɗauka. Rayuwar duniya ba komai ba ce face wasa da jin daɗi na ɗan lokaci. Lalle rayuwar lahira ita ce mafi alheri ga waɗanda suke tsoron Allah. Shin, ba za ku yi amfani da hankalinku ba?

They say: “There is nothing beyond our life in this world, and we shall never be raised to life again.” If you could but see them when they are made to stand before their Lord! He will say: “Is this not the truth?” They will say: “Yes, indeed, by our Lord!” He will then say, “Taste, then, the suffering in consequence of your having refused to believe.” Lost indeed are they who deny that they will have to meet God. When the Last Hour comes suddenly upon them, they cry, Alas for us! We have neglected much in our lifetime!” And they will be carrying their burdens on their backs. Evil indeed is that with which they are burdened. The life of this world is nothing but a sport and a passing delight. Surely the life in the hereafter is by far the better for those who are God-fearing. Will you not, then, use your reason?” (Verses 29-32)

A lokuta da suka wuce mutane sun ɗauki halin ko-in-kula, suka bar lalata, mugunta, zalunci, azzalumci, jahilci da koma-baya su mamaye rayuwarsu, alhali kuma a lokaci guda suna iƙirarin cewa Musulmai ne. Sun yi haka ne kawai saboda fahimtarsu game da Musulunci ta lalace, kuma imaninsu da Lahira ya girgiza ya raunana. Irin wannan halin ko-in-kula ba zai iya kasancewa sakamakon ingantacciyar fahimtar wannan addini ba, ko imani cewa lallai dole ne su gamu da Allah a Ranar Alƙiyama. Babu wanda ya yi imani da wannan haɗuwa da Allah, wadda babu makawa, kuma ya fahimci yanayin wannan addini, da zai iya ɗaukar halin ko-in-kula ga rayuwa, ko ya bar kansa ya kasance cikin koma-baya, ko ya amince da mugunta, lalata da azzalumci.

There were periods of time when people adopted a negative attitude allowing corruption, evil, injustice, tyranny, ignorance and backwardness to prevail in their life while claiming at the same time that they were Muslims. They did this only because their understanding of Islam was faulty and their belief in the hereafter was shaken and weakened. Their negative attitude could not be the result of a true understanding of this faith or the belief that they have to face God on the Day of Judgement. No one who believes in this inevitable meeting with God and understands the nature of this religion can adopt a negative attitude towards life or allow himself to remain backward or to accept evil, corruption and tyranny.

A cikin tafiyarsa ta rayuwa, Musulmi na gaskiya yana jin cewa shi ya fi rayuwa girma da daraja. Yana iya jin daɗin jin daɗin rayuwar nan ko kuma ya yi watsi da su, sanin cewa halal ne kuma an halatta su a gare shi a wannan duniya, an sanya su a hannunsa a Ranar Alkiyama, lokacin da babu wani wanda zai iya neman su. Yana kokawa don ɗaukaka da inganta wannan rayuwa, yana amfani da damarta da iyawarta, yana farin ciki da sanin cewa wannan shi ne aikin da Allah ya ɗora masa lokacin da Ya sanya shi mai kula da duniya. Yana yaƙar mugunta, ɓarna da zalunci da yardar rai, yana jure duk wahala kuma yana yin kowace irin sadaukarwa, har da rayuwarsa, yana sane da cewa yana ƙara wa kansa lada a Lahira. Yana fahimtar addininsa sosai, don haka ya san cewa wannan rayuwa ita ce wurin shuka iri, domin a girbe 'ya'yan itatuwansu a Lahira. Babu wata hanya ta samun nasara a rayuwa ta gaba da ba ta bi ta wannan duniyarmu ba.

While going through life, a true Muslim feels that he is bigger and more sublime than life itself. He may enjoy its comforts or ignore them, knowing that they are lawful and permissible to him in this life, placed at his disposal on the Day of Judgement when no one else can claim them. He strives to promote and improve this life and to use its potentials and abilities, happy in the knowledge that this is the duty assigned to him by God when He placed him in charge of the earth. He fights evil, corruption and injustice willingly, bearing any hardship and making every sacrifice, including his own life, knowing that he is simply adding to his credit in the hereafter. Understanding his religion well, he knows that this life is the one in which the seeds are planted, for the fruits to be reaped in the hereafter. There is simply no way to success in the life to come which does not go through this world of ours.

Yanzu an ƙara wa fagen da ke bayyana sakamakon ƙarshe da Allah ya ƙaddara bayanin gaskiyar abubuwan da suka jawo shi: "Lallai waɗanda suka ƙaryata cewa za su gamu da Allah sun yi asara. Idan Ranar Ƙarshe ta zo musu ba zato ba tsammani, sai su ce: 'Kaiton mu! Mun yi sakaci sosai a rayuwarmu!' Kuma za su ɗauki nauyin laifofinsu a bayansu."

The scene portraying the final outcome decreed by God is now complemented with a statement of the truth of its causes: “Lost indeed are they who deny that they will have to meet God. When the Last Hour comes suddenly upon them, they cry, Alas for us! We have neglected much in our lifetime!’ And they will be carrying their burdens on their backs.

"Lallai mummunan abin da suke ɗauke da shi ne." (Aya ta 31)

Evil indeed is that with which they are burdened.” (Verse 31)

Hakika asara ce gaba ɗaya, domin ta haɗa da asarar duniya, tun da sun shafe rayuwarsu suna kula kawai da abin da yake ƙasƙanci, mara daraja da na duniya, da kuma asarar lahira kamar yadda muka riga muka gani. Waɗannan mutane ruɗaɗɗu, jahilai, ba su ɗauki wani matakin kariya ba daga abin da ke zuwa musu kwatsam kamar girgiza: "Idan Sa'a ta zo musu kwatsam, sai su ce: Kaiton mu! Mun yi sakaci sosai a rayuwarmu!" (Aya ta 31). Sai kuma a kwatanta su da jakunan da aka ɗora musu kaya fiye da kima: "Kuma za su ɗauki nauyinsu a bayansu." (Aya ta 31). Hakika dabbobi suna cikin yanayi mafi kyau, domin suna ɗauke da kaya na yau da kullum, alhali waɗannan suna ɗauke da kayan zunubi. Ana sauke dabbobi a bar su su huta, alhali waɗannan suna tafiya da kayansu zuwa wuta, sannan a ce musu zargi: "Mummunan abin da suke ɗauka ne." (Aya ta 31).

It is indeed an utter loss because it includes the loss of this world, since they have spent their lifetime caring only for what is petty, low and profane, and the loss of the hereafter as we have already seen. Those deluded, ignorant people have not taken any precautions against what comes to them as a sudden shock: “When the Last Hour comes suddenly upon them, they cry, Alas for us! We have neglected much in our lifetime!’“ (Verse 31) They are then portrayed as overladen donkeys: “And they will be carrying their burdens on their backs.” (Verse 31) Indeed, animals are in a better situation because they carry ordinary loads, while these have loads of sin. Animals are unloaded and set free to relax, while these march with their loads to hell, followed by the rebuke: “Evil indeed is that with which they are burdened.” (Verse 31)

Sannan nassin ya zana wani mummunan yanayi wanda ke sanya tsoro a zuciyar mai saurare, sai kuma wani yanayi na cikakkiyar asara da hasara. Wadannan yanayi guda biyu sai aka biyo su da bayanin ainihin nauyi da darajar wannan rayuwa da rayuwa ta lahira bisa ma'aunin Allah: "Rayuwar duniya ba komai ba ce face wasa da nishadi na wucin gadi. Hakika rayuwar lahira ita ce mafi alheri ga wadanda suke tsoron Allah. Shin ba za ku yi amfani da hankalinku ba ne?" (Aya ta 32) Wannan ita ce ainihin darajar kowace rayuwa daga cikin biyun. Ba zai iya zama in ba haka ba, idan aka kwatanta sa'a daya ta aikin yini a wannan karamar duniya da madawwamiyar mulkin Allah. Wane daraja ce, banda wasa, da za a iya dangantawa da sa'a daya ta aiki a wannan rayuwa idan aka kwatanta ta da muhimmancin duniyar lahira mai girma?