A cikin wannan sabon zango, sūrah ta sanya yanayin mushrikai fuska da fuska da ƙarfin Allah; haka kuma, ta sanya su fuska da fuska da yanayin kansu idan ta fuskanci yiwuwar a bugi su da ƙarfin Allah. Me ke faruwa ga yanayin ɗan Adam idan ya cika da firgita daga abubuwan tsoro da ke gaba? Tabbas zai sauke dukkan nauyin da yake ɗauke da shi, ko na ra'ayoyin ƙarya ko na abubuwan bautar ƙarya, ya juya zuwa ga Ubangijinsa na gaskiya, wanda ya san shi sosai. Yana roƙon Shi kaɗai neman taimako domin a tsira daga halaka mai zuwa.

In this new wave, the sūrah puts the idolaters’ nature face to face with God’s might; indeed, it puts them face to face with their own nature when it confronts the prospect of being smitten by God’s might. What happens to human nature when it is overwhelmed by the terrible prospects ahead? It is certain to shed all its burdens, whether of false concepts or false deities, and turn to its true Lord, whom it knows well. It appeals to Him alone for help to be saved from the impending doom.

Sūrah ya riƙe masu bautar gumaka da hannu ya nuna musu yadda aka hallaka al'ummomin da suka gabata. A cikin wannan, ya bayyana dokar Allah da nufinsa yadda suke aiki. Ya fayyace cewa, bayan al'ummomin nan sun ƙi manzannin Allah kuma suka musanta saƙonninsu, an jarrabe su ɗaya bayan ɗaya, wani lokaci da wahala da masifa, wani lokaci kuma da jin daɗi da arziki. An ba su dama bayan dama don su farka daga barcinsu mai zurfi. Idan sun yi amfani da dukan damarsu, suka kasa lura da jarabawa da wahala, kuma jin daɗi da daɗin da suke morewa suka ruɗe su, sai nufin Allah ya fara aiki. Azaba ta same su ba zato ba tsammani: "Haka aka karkashe ragowar al'umma azzalumai."

The sūrah takes the idolaters by the hand to show them how earlier communities were destroyed. Along the way, it describes how God’s law and His will operate. It makes clear how, after those earlier communities had rejected God’s messengers and denied their messages, they were set one test after another, sometimes with hardship and misfortune, and sometimes with comfort and affluence. They were given chance after chance to wake up from their deep slumber. When they had had all their chances, remained oblivious to trials and hardship, and were deluded by the comforts and pleasures they enjoyed, God’s will came into operation. Punishment overtook them suddenly: “Thus the last remnant of the wrongdoing people was wiped out.

"Duk godiya ta tabbata ga Allah, Ubangijin dukkan halittu." (Aya ta 45)

All praise is due to God, the Lord of all the worlds.” (Verse 45)

Yayin da wannan yanayi mai girgiza zukatan mutane ke fara shuɗewa, sai wani sabon yanayi ya bayyana, inda suke fuskantar ikon Allah. Ana ɗauke musu ji da gani, a kuma rufe zukatansu. Ba za su iya samun wani abin bautawa face Allah da zai maye gurbin gabobinsu na ji, gani da fahimta ba.

Ka ce: Shin idan azabar Allah ta same ku, ko kuma Tashin Alƙiyama ya zo muku, shin za ku iya ganin kanku kuna kira ga wani baicin Allah? [Ku amsa mini] idan kuna masu gaskiya. A'a, gare Shi kaɗai za ku kira, sa'an nan Ya kawar da cutar da ta sa kuke kiran Shi, idan Ya so; za ku manta da duk waɗanda kuke haɗawa da Shi.

Say: If God’s punishment befalls you or the Hour comes upon you, can you see yourselves calling upon anyone other than God? [Answer me] if you are truthful! No, on Him alone you will call, whereupon He will, if He so wills, remove the ill which caused you to call on Him; and you will have forgotten all those you associate as partners with Him. (Verses 40-1)

Wannan wata hanya ce daga cikin hanyoyi da dama da Alƙur'ani ke bi wajen yin magana da yanayin ɗan Adam, don gabatar masa da imanin Musulunci. Mun riga mun ga yadda Alƙur'ani ke jawo hankalin mutane zuwa ga tsarin rayuwa mai sarƙaƙiya da yawan halittu masu rai, da kuma yadda ilimin Allah cikakke ne, marar aibi, kuma madaidaici. A nan kuma, kiran Alƙur'ani yana amfani da ikon Allah da yadda yanayin ɗan Adam yake amsawa idan ya yi tunani a kan kowane fanni na girman Allah, yana kawar da duk alamun shirka. Ta haka, yanayin ɗan Adam yana dawo da 'yancinsa, yana kuma kawar da abin da ya saba hana shi samun ingantaccen ilimin Ubangijinsa da yin imani da tauhidinSa: "Ka ce: Idan azabar Allah ta same ku, ko kuma Ranar Alƙiyama ta zo muku, shin za ku kira wani waninsa? [Ku amsa mini] idan kun kasance masu gaskiya!" (Aya ta 40).

Here we have one of the various methods the Qur’ān employs to address human nature in order to present to it the Islamic faith. We have already seen how the Qur’ān draws people’s attentions to the elaborate system of life and the multitude of living creatures, and how God’s knowledge is total, flawless, absolute. Here, the Qur’ānic address makes use of God’s power and how human nature reacts when it reflects on any aspect of God’s might, shaking off all traces of idolatry. Thus, human nature regains its freedom and tears off what used to prevent it from acquiring proper knowledge of its Lord and believing in His oneness: “Say: If God’s punishment befalls you or the Hour comes upon you, can you see yourselves calling upon anyone other than God? [Answer me] if you are truthful!” (Verse 40)

Yanayin ɗan Adam don haka yana fuskantar yiwuwar halaka gaba ɗaya, wadda za ta zo a matsayin azaba a wannan rayuwa, ko kuma zuwan Ranar Ƙarshe ba zato ba tsammani. Da zarar an sa yanayin ɗan Adam ya hango wannan abu, sai ya karɓi gaskiya da kyakkyawan martani. Allah Ya san cewa irin wannan kyakkyawan martani yana nan a ɓoye a cikinsa. Yanayin ɗan Adam yana girgizawa domin dole ne ya yarda da gaskiyar da ya sani. Allah Ya tambayi kafirai, yana neman amsa da baki da za ta bayyana ainihin ji da yanayinsu na asali: "Shin, za ku ga kanku kuna kiran wani ban da Allah? [Ku amsa mini] idan kuna masu gaskiya!" (Aya ta 40)

Lalle ne, Mun aika manzanni kafin lokacinka zuwa ga al'ummomi, muka same su da wahala da tsanani domin su ƙasƙantar da kansu. Da ma ace, sa'ad da azaba da aka ƙaddara daga gare Mu ta same su, sun ƙasƙantar da kansu! A'a, zukatansu sun taurare, Shaiɗan kuma ya sa ayyukansu suka yi musu kyau. Sa'annan, bayan sun manta gaba ɗaya abin da aka tunashe su da shi, Mun buɗe musu ƙofofin dukan abubuwa masu kyau, har sa'ad da suke farin ciki da abin da aka ba su, sai Muka kama su ba zato ba tsammani; sai ga su cikin baƙin ciki matuƙa. Haka aka shafe ragowar mutanen da suka yi zalunci. Godiya ta tabbata ga Allah? A'a, a rubuta a madadin haka: Godiya ta tabbata ga God, Ubangijin dukan talikai.

Indeed We sent messengers before your time to other nations, and visited them with misfortune and hardship so that they might humble themselves. If only, when the misfortune decreed by Us befell them, they humbled themselves! Rather, their hearts were hardened and Satan made their deeds seem goodly to them. Then, when they had clean forgotten what they had been reminded of We threw open to them the gates of all good things, until just when they were rejoicing in what they had been granted, We suddenly took them to task; and they were plunged into utter despair. Thus the last remnant of the wrongdoing people was wiped out. All praise is due to God, the Lord of all the worlds. (Verses 42-5)

Waɗannan ayoyi suna kawo mana a gaban idanunmu misali na tarihi na yadda mutane suke fallasa kansu ga ikon Allah da abin da ke same su sakamakon haka. Allah yana ba su dama guda bayan guda, yana aika musu da tunatarwa a jere, amma duk da haka sukan manta. Idan jarabawowin da suke fuskanta ba su shawo kansu su juya zuwa ga Allah su roƙe Shi ba, kuma idan alherinSa da suke morewa bai sa su yi godiya ba, su kuma kiyayi mugunta, to yanayin rayuwarsu ya lalace ba za a iya gyarawa ba, kuma rayuwarsu ba ta cancanci a ƙara mata tsawo ba. Azabar Allah ta same su, duniyarsu kuma ta lalace: "Lalle ne Mun aika manzanni a gabanka zuwa ga wasu al'ummu, sai Muka kama su da wahala da tsanani domin su ƙasƙantar da kansu. To, don me, a lokacin da azabarMu ta same su, ba su ƙasƙantar da kansu ba? Amma zukatansu sun taurare, Shaiɗan kuma ya ƙawata musu ayyukansu." (Ayoyi 42-3)

These verses place before our eyes an historical example of how people expose themselves to God’s might and what happens to them in consequence. God gives them one chance after another and issues them with successive reminders, but they still forget. If the trials they encounter do not persuade them to turn to God and implore Him, and if His grace which they enjoy does not prompt them to be grateful and to guard against evil, then their nature has become irremediably corrupt and their lives are no longer worth extending. God’s punishment befalls them and their world is destroyed: “Indeed We sent messengers before your time to other nations, and visited them with misfortune and hardship so that they might humble themselves. If only, when the misfortune decreed by Us befell them, they humbled themselves! Rather, their hearts were hardened and Satan made their deeds seem goodly to them.” (Verses 42-3)

Yayin da surar ke ci gaba, tana fuskantar waɗanda ke haɗa abokan tarayya da Allah da ikon Allah da yadda zai iya same su da kansu, har ya ɗauke musu ji da gani, ya rufe zukatansu. Ba su da kariya daga hakan, kuma ba za su sami wani abin bautawa sai Allah da zai mayar musu da abin da Allah zai ɗauke musu ba. Yanayin da aka kwatanta a nan yana da matuƙar bayyana, yana nuna musu cikakkiyar rashin ƙarfinsu a gaban ikon Allah. Haka kuma yana zana musu hakikanin halin waɗancan abokan tarayya da suke haɗawa da Allah idan suka fuskanci wani mummunan hali. Wannan yanayi yana girgiza su sosai. Allah, Mahaliccin yanayin ɗan Adam, Yana sane da yadda wannan yanayi da gaskiyar da yake bayyanawa ke shafar shi. Yanayin ɗan Adam ya fahimci cewa Allah yana iya ɗauke wa mutane ji da gani, ya rufe zukatansu. Idan hakan ya faru, babu ɗaya daga cikin waɗannan gabobin da zai iya aiki kwata-kwata. Kuma idan Ya yi hakan, babu wani abin bautawa da zai iya mayar da abin da Ya yi.

As the sūrah moves on, it puts those who associate partners with God face to face with His might and how it may strike them personally, taking away their hearing and eyesight and sealing their hearts. They are defenceless against it, and they can find no deity other than God to return what God may take away from them. The scene depicted here is very vivid, showing them their total powerlessness against God’s might. It also paints for them the stark reality of those partners they associate with God when they have to face a truly grave situation. The scene shakes them violently. God, the Creator of human nature knows how far it is affected by this scene and the truth it describes. Human nature realizes that God is able to take away people’s hearing and sight and seal their hearts. None of these organs can then function at all. Should He do this, there is no other deity to reverse what He has done.

Yayin da wannan yanayi ke aika girgiza cikin zukatan mutane, yana nuna yadda ra'ayin shirka yake maras amfani kuma yana da kuskure. Surar tana mamakin wadanda ake nuna wa alamu daban-daban, masu fadi da yawa, suna kiransu zuwa imani, duk da haka suna juyawa daga gare shi. Anan, halin su an siffanta shi da misalin raƙumi wanda ke da wata cuta ta musamman a kafafunsa, wanda ke sa shi yin tangal-tangal a waje yayin da yake tafiya. Wannan yanayi ya saba wa Larabawa wadanda su ne na farko da Alkur'ani ya yi wa magana. Yana cika mu da jin raini ga wadanda ke juyawa: "Duba yadda Muke sanya alamominMu iri-iri da masu yawa, duk da haka suna juyawa!" (Ayah ta 46)

As this scene sends a shiver into people’s hearts, it shows how hollow and erroneous the concept of idolatry is. The sūrah wonders at those who are shown different, wide-ranging and multi-faceted signs, beckoning them to faith, and yet still they turn away. Here, their attitude is painted in the image of a camel which has a particular disease in its legs, causing it to limp outwardly as it walks. The scene was familiar to the Arabs who were the first to be addressed by the Qur’ān. It fills us with a feeling of contempt for those who turn away: “See how varied and multifaceted We make Our signs, and yet they turn away!” (Verse 46)