Wannan sashe na biyu na sūratul, kamar na farko, ya fara ne da zarge-zarge, shawarwari da ƙin yarda da kāfirai suka yi, a matsayin gabatarwa ga maganganunsu game da Annabi da kansa ﷺ. Duk wannan an kawo shi anan ne da manufar ta'azantar da Annabi ﷺ. Sai dai a cikin wannan sashe, muna da bayanin farko na azabar da ke jiran girman kansu, wadda aka bayyana ta cikin jerin hotuna na lahira.

This second passage of the sūrah, like the first, starts with the allegations, suggestions and objections made by the unbelievers as a prelude to their statements about the Prophet himself. All this is given here with the aim of comforting the Prophet. In this passage, however, we have an early account of the punishment in store for their arrogance, one which is posited in a series of images of the hereafter.

Duk wannan an bayar da shi ne a matsayin amsa ga tambayarsu: "Don me ba a saukar da mala'iku zuwa gare mu ba?" ko, "Don me ba ma ganin Ubangijinmu?" (Ayah ta 21)

All this is given in reply to their question: “Why have no angels been sent down to us?’– or, ‘Why do we not see our Lord?” (Verse 21)

Sūratu ta sa'an nan ta ambaci ƙin da suka yi na saukar da Alƙur'ani a hankali na tsawon lokaci, kuma ta bayyana dalilin hakan, tana ƙarfafa wa Annabi ﷺ zuciya cewa taimakon Allah yana nan a shirye a duk lokacin da kafirai suka ƙalubalance shi: "Duk sa'ad da suka zo maka da hujja, za Mu kawo maka gaskiya da mafi kyawun bayani." (Aya ta 33)

The sūrah then quotes their objection to the revelation of the Qur’ān over a long period, and explains the purpose behind this, reassuring the Prophet that God’s help is ready at hand whenever the unbelievers challenge him: “Whenever they come to you with an argument, We shall reveal to you the truth and the best explanation.” (Verse 33)

Suratin ta bayyana wa Annabi ﷺ da kafirai irin halin da al'ummomin da suka gabata suka fuskanta, waɗanda suka ƙaryata saƙonnin Allah, tana tunatar da su musamman game da hallakar da ta same mutanen Lu'utu. Wannan yana da tasiri sosai, domin suna wucewa ta wancan gari, inda ragowarsa ke ba da labarinsa mai ban tsoro. Duk da haka zukatansu sun taurare game da hakan, kuma ganinsa ba ya motsa su su ɗauki matakai don kauce wa irin wannan makoma.

The sūrah describes to the Prophet and the unbelievers the fate suffered by earlier communities which denied God’s messages, reminding them in particular of the destruction suffered by Lot’s people. This has a greater effect, because they pass by that township, with its remains telling its terrible story. Yet they are hardened to it, and its sight does not inspire them to take steps in order to avoid a similar fate.

Waɗanda ba su fatan haɗuwa da Mu, sukan ce: "Don me ba a saukar mana da mala'iku ba?" – ko kuwa: "Don me ba mu ganin Ubangijinmu?" Lalle ne, sun yi girman kai ƙwarai a cikin kansu, kuma sun yi tsananin girman kai da taurin kai. A ranar da za su ga mala'iku, masu laifi ba za su sami wani labari mai daɗi ba a wannan rana, kuma za su ce: "Haramun ne haramun!" Za Mu juya zuwa ga duk ayyukan da suka aikata, Mu mayar da su kamar ƙura warwatse. A wannan rana, waɗanda aka ƙaddara wa Aljanna za a yi musu alheri da mafi kyawun wurin zama da mafi kyawun wurin hutawa. A ranar da sararin sama zai tsage da gizagizai, kuma za a saukar da mala'iku [a jere-jere].

Those who entertain no hope of meeting Us say: ‘Why have no angels been sent down to us?’ – or, ‘Why do we not see our Lord?’ Indeed, they are far too proud of themselves and they have been insolently overbearing. On the day when they shall see the angels, the sinners will receive no happy news then, and they will say: ‘a forbidding ban!’ We shall turn to whatever deeds they have done, and We shall transform it all into scattered dust. On that day, those destined for paradise will be graced with the best of abodes and the fairest place of repose. On the day when the skies shall be rent asunder with clouds, and the angels shall be sent down [in ranks].

A ranar nan, mulki na gaskiya na Mai Rahama ne kaɗai. Zai zama rana mai tsananin wahala ga kafirai. A ranar nan azzalumi zai cije hannayensa yana cewa: "Ina ma da na bi tafarkin da Manzo ya nuna mini! Kaico na! Ina ma da ban taɓa riƙe so-da-so a matsayin aboki ba! Lalle ne shi ya ɓatar da ni daga Tunatarwa bayan ta zo mini!" Shaiɗan kullum yana cin amana ga mutum. (Ayoyi 21-29)

On that day, true sovereignty belongs to the Most Merciful [alone]. It will be a day of dire distress for the unbelievers. On that day the wrongdoer will bite his hands and say: ‘Would that I had followed the path shown to me by the Messenger. Oh, woe is me! Would that I had never taken so- and-so for a friend! He surely led me astray from the Reminder after it had come to me!’ Satan is ever treacherous to man. (Verses 21- 29)

Kāfirai ba sa fatan haɗuwa da Allah. Wannan yana nufin ba sa tsammanin irin wannan haɗuwa, kuma ba sa la'akari da ita don su tsara halayensu na gaba. A cikin zukatansu ba sa jin tsoron Allah. Saboda haka, suna shirye su faɗi maganganun da babu wanda ke tsammanin haɗuwa da Allah zai faɗa. {“Waɗanda ba sa fatan haɗuwa da Mu sun ce: Don me ba a saukar da mala'iku a kanmu ba? – ko kuma, Don me ba mu ganin Ubangijinmu?”} (Aya ta 21)

The unbelievers do not hope to meet God. This means that they do not expect such a meeting and do not take it into account so as to determine their prior behaviour. In their hearts they do not feel any awe of God. Hence, they are ready to make utterances that no one who expects to meet God would entertain. “Those who entertain no hope of meeting Us say: Why have no angels been sent down to us? – or, Why do we not see our Lord?” (Verse 21)

A cikin wannan sūrah Allah yana yi wa kāfirai barazana da cewa sama za ta tsage da gizagizai. Wannan na iya zama nuni ga gizagizai da aka samar daga tururin da manyan fashe-fashe ke haifarwa. A ranar nan, mala'iku za su je wurin kāfirai, kamar yadda su kansu suka nema, amma aikinsu ba zai zama tabbatar da saƙon Annabi ﷺ ba, a maimakon haka za su aiwatar da hukunci a kan kāfirai kamar yadda Allah zai umurce su: "Ranar za ta zama rana ta matsananciyar wahala ga kāfirai." (Aya ta 26) To me ya sa suke son mala'iku su je musu alhali zuwansu yana nuna irin wannan wahala mai yawa?

In this sūrah God threatens the unbelievers with the sky being rent asunder by clouds. This may be a reference to clouds formed out of the vapours produced by the great explosions. On that day, the angels will go to the unbelievers, as the latter suggested, but their task will not be to confirm the Prophet’s message, but rather to administer punishment to the unbelievers as God will have ordered: “It will be a day of dire distress for the unbelievers.” (Verse 26) So why do they want the angels to go to them when their arrival signals so much distress?

Sūrah ɗin kuma ta zana wani hoto da ke nuna nadama da take cikin zukatan kāfirai. An bayyana shi dalla-dalla kuma a tsawon lokaci, har yana ba da ra'ayin cewa ba shi da ƙarshe, inda kowane azzalumi yake cizon hannunsa a matsayin alamar nadama.

The sūrah then portrays an image showing the regret and remorse felt by the unbelievers. It is portrayed at length, in detail, giving the impression that it is unending, where every wrongdoer bites his own hand in a gesture of regret:

A ranar nan azzalumi zai cije hannayensa yana cewa: "Ina ma ce na bi hanyar da Manzo ya nuna mini! Kaico na! Ina ma ce ban taba riƙe ba fulani a matsayin aboki! Lallai shi ya ɓata ni daga Tunatarwa bayan ta zo mini!" Shaiɗan kuwa koyaushe maci amana ne ga mutum.

On that day the wrongdoer will bite his hands and say: ‘Would that I had followed the path shown to me by the Messenger. Oh, woe is me! Would that I had never taken so- and-so for a friend He surely led me astray from the Reminder after it had come to me!’ Satan is ever treacherous to man. (Verses 27-29)

Dukkan abin da ke kewaye da azzalumin kafiri yana tsaye cak, yayin da yake fitar da kalmomin nadama, bakinsa cike da baƙin ciki. Tsawon jimlolin nan an yi su ne da gangan don su ƙara sautin tasiri. Yayin da muke karanta waɗannan ayoyi ko muna sauraronsu, sai mu ma mu ji kamar mu ma muna shiga cikin bayyana nadamar. "A ranar nan azzalumi zai cije hannayensa." (Aya ta 27) Hannu ɗaya bai isa ba. Yana cije hannayensa biyu, yana canzawa daga wannan zuwa wancan, saboda baƙin cikinsa da nadamarsa sun yi tsanani matuƙa. Wannan motsi kansa ya zama ruwan dare, yana bayyana abin da mutumin da yake yi yake ji. Saboda haka, ana nuna shi a fili sarai.

Bayan waɗannan fage-fage na Ranar Alƙiyama, surar ta mayar da mu zuwa wannan duniya, tare da tattaunawa game da halin kafirai ga Annabi ﷺ da kuma ƙin yarda da su game da hanyar saukar da Alƙur'ani daga sama. Wannan ɓangare na surar ya ƙare kuma da wani fage na abin da zai faru da kafirai a Ranar Alƙiyama.

After these scenes of the Day of Judgement the sūrah brings us back to this world with a discussion of the unbelievers’ attitude towards the Prophet and their objections to the method of revealing the Qur’ān from on high. This part of the sūrah again ends with a scene of what happens to the unbelievers on the Day of Judgement.

Manzon Allah zai ce: "Ya Ubangijina! Mutanena sun watsar da wannan Alqur'ani gaba ɗaya!" Kamar haka, muka sanya wa kowane annabi maƙiya daga cikin masu laifi. Ubangijinka ya isa shi zama mai shiryarwa da mai taimako.

And the Messenger will say: My Lord! My people have regarded this Qur’ān as something to be discarded!’ Thus against every prophet We have set up enemies from among those who are guilty. Sufficient is your Lord to provide guidance and support.

Kafirai suna tambaya: ‘Don me ba a saukar da Alƙur’ani gare shi gaba ɗaya a lokaci guda ba?’ Haka aka saukar da shi domin Mu ƙarfafa zuciyarka da shi, kuma Mun saukar da shi gare ka a sannu a hankali. Duk lokacin da suka zo maka da hujja, Za Mu kawo maka gaskiya da mafi kyawun bayani. Waɗanda za a tara zuwa wuta a fuskokinsu – su ne mafi muni a matsayi, kuma mafi nisa daga hanya madaidaiciya.

The unbelievers ask: ‘Why has not the Qur’ān been revealed to him all at once?’ Thus [it has been revealed] so that We might strengthen your heart with it, and We have imparted it to you by gradual revelation. Whenever they come to you with an argument, We shall reveal to you the truth and the best explanation. Those who will be gathered to hell on their faces – they will be worst in station and still farther away from the [right] path. (Verses 30-34)

Sun yar da Alƙur'ani, wanda Allah ya saukar wa ManzonSa domin gargaɗi da bayyana musu abin da ke gaba ga ɗan Adam. Sun ƙi sauraronsa saboda sun ji tsoron za su karkata ga saƙonsa. Da taurin kai, sun ƙi yin tunani a kan saƙonsa, wanda da ya bishe su zuwa gaskiya kuma ya ba su haske. Duk da cewa Allah ya saukar da shi a matsayin kundin tsarin rayuwar ɗan Adam, yana shiryar da ita zuwa ga dukan abin da ya fi alheri, sun rufe zukatansu gare shi. "Kuma Manzon zai ce: Ya Ubangijina! Mutanena sun ɗauki wannan Alƙur'ani a matsayin abin watsi!" (Aya ta 30) Ubangijinsa tabbas ya san hakan, amma Manzon Allah ﷺ ya yi koken nasa, yana mai ƙasƙantar da kai yana cewa ya yi iyakar ƙoƙarinsa, amma duk da haka mutanensa sun ƙi sauraron Alƙur'ani da taurin kai, kuma sun ƙi yin tunani a kan saƙonsa.

Surah ta ci gaba da bincika hujjojin azzalumai waɗanda ke adawa da Alƙur'ani.

The sūrah goes on examining the arguments of the wicked who stand in opposition to the Qur’ān:

Kafirai sun ce: ‘Don me ba a saukar da Alkur’ani gare shi gaba ɗaya a lokaci ɗaya ba?’ Haka aka saukar da shi, domin Mu ƙarfafa zuciyarka da shi, kuma Mun karanta shi a gare ka a hankali, sannu a hankali.

The unbelievers ask: ‘Why has not the Qur’ān been revealed to him all at once?’ Thus [it has been revealed] so that We might strengthen your heart with it, and We have imparted it to you by gradual revelation. (Verse 32)

Manufar saukar da Alƙur'ani ita ce sake tarbiyyantar da al'umma da kafa sabon tsarin zamantakewa. Irin wannan aiki yana buƙatar lokaci. A cikin ingantaccen tsarin tarbiyya, ba ya isa mutum ya fahimci kalmomin da ake faɗa kawai; dole ne ya yi mu'amala da su, haka nan da ra'ayoyin da suke bayyanawa. Wannan mu'amala kuma sai a kawo ta cikin rayuwar aiki. Yanayin ɗan Adam ba ya canzawa gaba ɗaya cikin dare ɗaya, sakamakon karanta littafin da ke ba da cikakkiyar sabuwar hanyar rayuwa. Ya fi yiwuwa ya sami tasiri a kowace rana, da wani ɓangare bayan wani. Wannan yana ba yanayin ɗan Adam damar fahimtar sa a hankali amma sosai, da kuma saba da shi kaɗan-kaɗan, yana ɗaukar nauyin da yake buƙata. Ta haka, mutane ba sa tsoro kamar yadda za su iya yi idan an gabatar da shi gaba ɗaya, cike da matsaloli. Wannan hanya ta sannu a hankali kamar bayar da abinci mai gina jiki sabo kowace rana ne, wanda mai karɓa yake ƙara ƙarfi da iya amfana da abincin da zai biyo baya, yana jin daɗinsa ma fiye da haka.

The purpose of revealing the Qur’ān is to re-educate a community and establish a new social order. Such a task requires time. In a process of proper education it is not enough to understand the words being said, rather one must interact with them as also with the ideas expressed. This interaction should then be brought into the practical world. Human nature does not go through a total transformation overnight, as a result of reading a book which provides a complete new way of life. It is more likely to be influenced day by day, and by one aspect after another. This gives human nature the chance to gradually, but thoroughly understand it, and to get used to it bit by bit, bearing the responsibilities it requires. Thus, people are not scared off as they might be were it presented in full, surrounded by difficulties. This gradual approach is like serving a fresh nourishing meal every day, from which the recipient becomes stronger and better able to benefit by the next meal, enjoying it even more.

Al-Qur'ani yana ba da cikakkiyar hanyar rayuwa, da kuma tsarin ilimi da ya dace da yanayin ɗan Adam. Domin Allah ne Ya saukar da shi, Mahaliccin yanayin ɗan Adam wanda ya san shi sosai. Saboda haka, an saukar da shi a sassa-sassa, domin ya dace da ainihin bukatun al'ummar Musulmi yayin da take fitowa da fara girma. Ba littafi ne na ka'ida da ake karantawa don jin daɗi ko ƙara ilimi ba. An yi shi ne domin a aiwatar da shi gaba ɗaya, kowane aiki a cika shi, kowane umarni dalla-dalla a zartar da shi. Hakika ayoyinsa "umarnin yau da kullum" ne waɗanda Musulmi ke karɓa su fara aiwatarwa nan take, kamar yadda sojoji ke karɓar umarninsu na yau da kullum a filin yaƙi. Dole ne su fahimci waɗannan umarni yadda ya kamata, su yi mu'amala da su, kuma su aiwatar da su.

Sūrah ta kuma yi taƙaitattun ambato masu sauri game da al'ummomin da suka gabata waɗanda suka ƙi saƙon Allah, wanda aka isar musu ta hannun manzanninsa. Da farko an ba mu labarin Musa, wanda aka ba goyon bayan ɗan'uwansa Haruna. Haruna zai raba aikin da aka ɗora wa Musa. An umarce su da su fuskanci mutanen da suka 'ƙaryata ayoyinmu', domin Fir'auna da mutanensa sun ƙaryata alamun Allah tun kafin a aika Musa da Haruna zuwa gare su da saƙon Allah. Irin waɗannan alamu suna nan koyaushe, suna ba da shaida bayyananna. Manzannin Allah kawai suna tunatar da mutane game da sakacinsu wajen waɗannan alamu. Kafin a kammala aya ta biyu da ke magana a kansu, an nuna wani taƙaitaccen hoto na makomarsu: "Mun hallaka waɗannan mutane gaba ɗaya." (Aya ta 36)

The sūrah then makes some quick and brief references to earlier communities who rejected God’s message, as given to them through His messengers. First we are told about Moses who was granted the support of his brother Aaron. Aaron was to share the task assigned to Moses. They were ordered to confront the people who ‘denied Our signs’, for Pharaoh and his people denied God’s signs even before Moses and Aaron were sent to them with God’s message. Such signs are available all the time, giving clear evidence. God’s messengers simply remind people of their negligence of such signs. Before the second verse speaking about them is completed, a quick picture of their fate is shown: “We utterly destroyed these people.” (Verse 36)

Sai kuma aka ambaci mutanen Nuhu waɗanda suka ƙaryata manzanninsu, sakamakon haka kuma Allah ya sa suka nutse. Anan ya kamata a bayyana cewa mutanen Nuhu sun ƙaryata saƙon Nuhu kawai, kuma ƙin yarda nasu ya shafi shi kaɗai. Duk da haka, dole ne mu tuna cewa Nuhu bai yi wa’azi sai addinin da dukkan manzannin Allah suka yi kira zuwa gare shi. Saboda haka, sa’ad da suka ƙi abin da ya faɗa musu, kamar sun ƙi dukkan manzanni ne, waɗanda yawancinsu suka rayu bayan zamaninsu. Allah ya ce Ya “mai da su abin koyi ga mutane.” (Aya ta 37) Ambaliyar nan mai girma ba za a manta da ita ba duk da shudewar lokaci. Duk wanda ya dubi sakamakon wannan ambaliya da kyau zai fahimci darasinta, muddin ya zo mata da zuciya a buɗe.

This is followed by a reference to Noah’s people who ‘rejected their messengers’ and in consequence, God ‘caused them to drown’. It should be explained here that Noah’s people denied only Noah’s message and their rejection applied only to him, but we have to remember that Noah only preached the faith advocated by all God’s messengers. Hence, when they rejected what he told them, it was as though they rejected all messengers, most of whom lived after their own time. God states that He ‘made of them an example for mankind.’ (Verse 37) The great floods could not be forgotten despite the passage of time. Anyone who looks carefully at the result of that flood will understand its lesson, provided he approaches it with an open mind.

Bayan wannan ambaton taƙaitaccen da aka yi wa al'ummomin da suka gabata, sūrah ta ambaci izgili da Annabi Muhammad ﷺ ya fuskanta daga mutanensa. Wannan yana biye da ambatonta a baya game da girman kai da adawarsu ga hanyar saukar da Alƙur'ani. Sūrah ɗin kuma a baya ta bayyana abin da zai same su a Ranar Tashin Alƙiyama, da kuma irin azabar da kafirai na baya suka sha. Duk wannan an bayar da shi ne domin ta'azziyar Annabi ﷺ kafin a ambaci izgili da suke yi masa. An gargaɗe su cewa za a sanya su a matsayi da ya fi na dabbobi ƙasƙanci: "Idan sun gan ka, sai su mai da kai abin izgili, suna cewa: 'Shin wannan ne wanda Allah ya aiko a matsayin manzonsa?'" (Aya ta 41)

After this quick reference to earlier communities, the sūrah mentions the ridicule faced by the Prophet Muhammad (peace be upon him) from his people. This follows upon the earlier mention of their arrogance and objection to the method of revelation of the Qur’ān. The sūrah also earlier described what will happen to them on the Day of Resurrection, and also the fate suffered by earlier unbelievers. All this is given by way of solace to the Prophet before mentioning the ridicule they direct at him. They are warned that they will he placed in a position lower than that of animals: “When they see you, they make you a target of their mockery, [saying’: ‘Is this the one whom God has sent as His emissary?” (Verse 41)

Kafin a zaɓe shi a matsayin Manzon Allah, Muhammadﷺ yana da babban matsayi a tsakanin mutanensa, domin yana daga cikin zuriyar wani gida da kabila masu daraja. Gaskiyarsa da kyawawan halayensa sun ƙara masa daraja, har aka laƙaba masa suna al-amīn, wanda ma'anarsa ita ce ‘amintacce’. Sa’ad da al’umma ta shiga babbar takaddama kan wace kabila ce za ta maye gurbin Dutsen Baƙi, sai suka karɓe shi ya zama alƙali. Lokacin da ya tara su don ya ba su labarin farko game da manufarsa, ya tambaye su ko za su gaskata shi idan ya faɗa musu cewa akwai mutane dauke da makamai suna tafiya bayan tuddai, suna shirin kai musu hari, sai suka ce: “Eh, domin kai abin amincewarmu ne.” Duk da haka, sa’ad da ya faɗa musu game da manufarsa, ya karanta musu wannan babban littafi na wahayin Allah, sai suka yi masa izgili, suna cewa: ‘Shin wannan ne wanda Allah ya aiko a matsayin wakilinsa?’ Wannan izgili ne mai zafi. Amma shin sun gaskata cewa ya cancanci irin wannan izgili, ko kuwa saƙon da yake yaɗawa ma ya cancanci hakan? Babu ko kaɗan! Domin duk makirci ne da dattawan Quraishawa suka ƙulla don su raina girman halinsa, da kuma su tare ƙarfin tasirin Alƙur’ani wanda ba a iya tsayayya da shi. Sun ji cewa wannan sabon saƙo barazana ce ga matsayinsu na zamantakewa da tattalin arziki. Saboda haka, suka yi amfani da duk wata hanya da za su iya tunani don su yi masa adawa.

Prior to his choice as God’s Messenger, Muhammad was highly respected among his people, being the descendant of a leading family and tribe. His honesty and morality enhanced his position, as he was nicknamed al-amīn, which meant ‘the trustworthy’. When the community faced a serious dispute over which tribe should replace the Black Stone, they accepted him as arbiter. When he gathered them to give them the first news of his mission, he asked them whether they would believe him if he were to tell them that armed people were moving behind the hills, preparing to attack them, they said: “Yes, because you enjoy our full trust.” Yet when he told them of his mission and recited to them this great book of divine revelations, they ridiculed him, saying: ‘Is this the one whom God has sent as His emissary?’ This is cruel ridicule. Yet, were they so convinced that he deserved such ridicule, or that the message he preached also deserved it? Not at all! For it was all a scheme devised by the Quraysh elders to detract from his great personality and to counter the irresistible influence of the Qur’ān. They felt that the new message constituted a threat to their social and economic positions. Hence, they resorted to every conceivable means to counter it.

Sūrah ɗin sai ya juya ga Annabi yana ta'aziyya da kwantar masa da hankali. Bai gaza isar da saƙonsa ba, kuma bai gaza amfani da hujjoji masu ƙarfi wajen yaɗa shi ba. Tabbas bai cancanci komai na izgili da ba’a da suka jefa masa ba. Su ne azzalumai. Sun mayar da sha'awarsu gunki da suke bautawa. Ba su da wata hujja ga matsayin da suka ɗauka. Ta yaya irin wannan mutum zai iya samar ko da kamannin hujja?

The sūrah then addresses the Prophet consoling and comforting him. He did not fail to deliver his message or to employ strong arguments in advocating it. He certainly deserved nothing of the mockery and ridicule they levelled at him. It is they that are wicked. They make their own desires an idol which they worship. They have no argument for the stand they adopted. How could such a person formulate even the semblance of an argument?

"Shin ka taba yin tunani game da wanda ya mayar da son zuciyarsa abin bautarsa? Shin za a iya ɗaukar alhakinsa a kansa?" (Aya ta 43) Wannan aya an tsara ta da kyau don zana hoto da ke nuna halin tunanin mutumin da ba ya kula da ƙa'idodi ko dabi'u da aka yarda da su. Maimakon haka, yana miƙa wuya ne kawai ga son zuciyarsa, kuma ba ya bautawa kowa sai jin daɗin kansa. Ba ya amfani da wata ma'auni, ba ya gane wata daraja, ba ya yarda da wata hankali. Da zarar sha'awarsa ta nuna sarai zuwa wata hanya, sai ya bi ta kamar bawa mai miƙa wuya ga maigida mai ƙarfi.

“Have you considered the one who makes his desires his deity? Could you then, be held responsible for him?” (Verse 43) This verse is carefully phrased to paint a picture showing the psychological condition of a person who pays no heed to accepted standards or values. Instead, they only submit to their own desires and worship none but their own pleasure. They apply no standard, recognize no value, acknowledge no logic. Once their desire moves clearly in a particular direction, they follow like slaves submitting to a powerful master.

Allah ya ce, wanda girmansa ba shi da iyaka, yana magana da bawansa kuma Manzonsa cikin tausayi da jin kai, yana kwatanta irin wannan mutum. Ya tambaye shi: Note: the rules require "God" to be translated as the Hausa word for God, not "Allah", so the correct rendering is: Ubangiji, wanda girmansa ba shi da iyaka, yana magana da bawansa kuma Manzonsa cikin tausayi da jin kai, yana kwatanta irin wannan mutum. Ya tambaye shi:

God, who is limitless in His glory, addresses His servant and Messenger in a kindly and compassionate manner, referring to this type of person. He asks him:

"Shin ka yi tunani...?" Ya biyo baya da zana hoton wani mutum da ba ya kula da gaskiya, hankali ko hujja mai ƙarfi. Yana ta'azantar da Annabi ﷺ domin kada ya ji tsananin baƙin ciki saboda ya kasa shiryar da wanda ba shi da wata niyya ta bin shiriya. Saboda haka, Annabi ﷺ ba zai damu da irin waɗannan mutane ba.