Wannan kashi na biyu na sūrah yana kafa tsarin dabi'u na gaskiya bisa ra'ayin addini. Babu wata ƙima ta gaske da aka danganta da dukiya, matsayi, tasiri ko iko, ko kuma jin daɗi da jin dadin rayuwa. Duk waɗannan na ɗan lokaci ne. Musulunci bai haramta jin daɗin abubuwan alatu ko jin daɗin rayuwa da ake samu ta hanya ta halal da doka ba. Amma waɗannan ba su ne manufofin rayuwar ɗan Adam ba. Duk wanda yake son jin daɗin waɗannan yana iya yi, amma ya kamata ya tuna cewa Allah ne ke ba da su. Saboda haka, ɗan Adam dole ne ya nuna godiyarsa ga Allah ta hanyar aiki nagari, domin wannan ne abin da zai kasance a ƙarshe.

This second passage of the sūrah establishes a proper value system from a faith perspective. No real value is attached to wealth, position, influence or power, nor to indulgences and comforts. All these are transitory. Islam does not prohibit enjoyment of luxuries or comforts that are obtained in a lawful and legitimate way. But these are not the goals of human life. Whoever wants to enjoy these may do so, but he should remember that it is God who provides them. A human being must, therefore, express his gratitude to God through good work, because this is what remains in the end.

Passage ya fara da umarni ga Annabi ﷺ cewa ya dage tare da waɗanda ke neman shiriya da alherin Ubangiji, kuma ya kauce wa waɗanda suka manta da Ubangijinsu. An kawo misali na ƙungiyoyi biyu. Wannan yana zuwa ne a cikin labari na mutum biyu: ɗaya yana alfahari da dukiyarsa da matsayinsa, ɗayan kuma yana riƙe da imani tsantsa ga Allah, yana fatan samun daga gare Shi abin da ya fi duk dukiyar duniya. Note: the rules require "God" rather than "Allah", so the correct rendering is "Ubangiji" for God in the first mention and "Allah" must not be used. Corrected version: Passage ya fara da umarni ga Annabi ﷺ cewa ya dage tare da waɗanda ke neman shiriya da alherin Ubangiji, kuma ya kauce wa waɗanda suka manta da Ubangijinsu. An kawo misali na ƙungiyoyi biyu. Wannan yana zuwa ne a cikin labari na mutum biyu: ɗaya yana alfahari da dukiyarsa da matsayinsa, ɗayan kuma yana riƙe da imani tsantsa ga Ubangiji, yana fatan samun daga gare Shi abin da ya fi duk dukiyar duniya.

The passage starts with a directive to the Prophet to remain steadfast with those who turn to God for guidance and grace. He should abandon those who are oblivious of their Lord. An example is given of the two parties. This is given in a story involving two men, one boasts about his wealth and position, while the other maintains pure faith in God, hoping to receive from Him what is better than all material riches.

Wannan yana biye da wani misali da ke nuna dukkan rayuwar duniya. Tana bayyana mana a matsayin gajeru, mai wucewa, kuma babu wani abu na gaskiya a cikinta. Kamar toka ce da iska ke watsawa ta kowane bangare. Gaskiyar ƙarshe ita ce: "Dukiya da 'ya'ya kayan ado ne na rayuwar duniya: amma abubuwan da suke dawwama, ayyuka nagari, suna da daraja mafi girma a wajen Ubangijinka, kuma suna da kyakkyawan fata mafi kyau." (Aya ta 46)

Ka yi haƙuri tare da waɗanda ke kiran Ubangijinsu safe da yamma, suna neman yardarSa. Kada idanunka su wuce zuwa gare su suna neman kyawun rayuwar duniya. Kada ka kula da duk wanda Muka sa zuciyarsa ta yi sakaci da ambatonMu, saboda ya kasance yana bin son zuciyarsa, kuma al'amarinsa ya wuce kowane iyaka. Ka ce: "Gaskiya ta zo daga Ubangijinku. Duk wanda ya so, ya yi imani da ita, kuma duk wanda ya so, ya ƙi ta." (Ayoyi 28-29)

And contain yourself in patience with those who call on their Lord morning and evening, seeking His countenance. Let not your eyes pass beyond them in quest of the beauties of the life of this world. Pay no heed to any whose heart We have left to be negligent of all remembrance of Us because he had always followed his own desires, and whose case has gone beyond all bounds. Say: ‘The truth [has now come] from your Lord. Let him who wills, believe in it, and let him who wills, reject it.’ (Verses 28-29)

Wasu rahotanni sun nuna cewa an saukar da waɗannan ayoyi ne a lokacin da wasu daga cikin manyan mutanen Quraishawa suka buƙaci Annabi ya kori matalautan Sahabbansa idan yana fatan shugabannin kabilar Quraishawa za su taɓa yin imani da saƙonsa. Don haka mutane irin su Bilāl, `Ammār, Şuhayb, Khabbāb da `Abdullāh ibn Mas`ūd za a kore su daga zamantakewar Annabi. Ko kuma aƙalla, Annabi ya yi wasu shirye-shirye na musamman, ta yadda zai iya haɗuwa da shugabannin Quraishawa su kaɗai, a wani wuri da babu wani matalauci ko mabukaci da zai shiga. Masu arziki, suka ce, za su yi fushi idan suka zauna a wuri ɗaya da su, saboda tufafinsu suna wari saboda gumi.

Some reports suggest that these verses were revealed when some of the noblemen of the Quraysh demanded that the Prophet should expel his poor Companions if he were to hope that the chiefs of the Quraysh tribe would ever come to believe in his message. Thus people like Bilāl, `Ammār, Şuhayb, Khabbāb and `Abdullāh ibn Mas`ūd would have to be expelled from his companionship. Or at least the Prophet should make special arrangements, whereby he could meet the masters of the Quraysh on their own, in a place where none of the poor and the deprived were admitted. The rich, they argued, would be irritated if they had to sit in the same place with them, because their clothing smelled of perspiration.

An kuma ruwaito cewa Annabi ﷺ yana matukar fatan waɗannan dattawan Quraishawa za su karɓi Musulunci. Ya ma yi tunanin yin shirye-shiryen da suka ba da shawara, amma kafin ya ɗauki wani mataki a wannan hanya, Allah ya saukar masa da ayar da ta fara da umarninsa: "Ka riƙe kanka da haƙuri tare da waɗanda suke kiran Ubangijinsu safe da yamma, suna neman yardarsa." (Aya ta 28) Ta haka ne Yake kafa ƙimomi na gaskiya a fili kuma har abada. Waɗannan suna kafa ma'auni wanda ba ya gazawa.

It is also reported that the Prophet hoped dearly that these elders of the Quraysh would embrace Islam. He even contemplated making the arrangements they suggested, but before taking any steps in that direction God revealed to him the verse which starts with His command: “Contain yourself in patience with those who call on their Lord morning and evening, seeking His countenance.” (Verse 28) Thus He sets the true values clearly and permanently. These establish a standard that never fails.

Sūrah ta sannan tana zayyana wani yanayi na Lahira, tana bayyana abin da aka shirya wa kafirai a gefe guda, da abin da aka shirya wa muminai a daya gefen. Kafirai za su sami wuta da aka shirya domin karbar su: "Lalle Mu Mun shirya wa azzalumai wuta." (Aya ta 29) Komai an yi shi, an daidaita shi, an kuma kawo shi gaba. Ba ya bukatar wani sabon kokari domin karbar su. Babu bukatar kowa ya kunna wannan wuta, kuma ba ta dauki lokaci ba wajen kamawa ko ci da zafi. Allah ba Ya bukatar wani abu domin halittar duk abin da Ya so face kawai Ya nufe shi, sai ya kasance. Amfani da kalmar "shirya" a nan yana nuna gaggawar aiki. Komai an sanya shi a wurarensa domin ya kai azzalumai da kafirai kai tsaye zuwa wutar da aka riga aka shirya domin karbar su.

The sūrah then portrays a scene of the hereafter, describing what is prepared for the unbelievers on the one hand and for the believers on the other. The unbelievers will have a fire that has been made ready to receive them: “For the wrongdoers We have prepared a fire.” (Verse 29) It is all made, set and brought forward. It does not require any new effort to receive them. No one is needed to kindle that fire, and it does not take any time to light or burn fiercely. God does not need anything to create whatever He wishes other than to actually will it, and it exists. The expression here uses the term, ‘prepare’, to indicate speed of action. Everything is put in place to take the wrongdoers and the unbelievers straight to the fire that is already prepared to receive them.

Wuta ce mai manyan lanƙwasa waɗanda ke tashi suna rufe mazaunanta. Suna a kama su a can sosai, babu sanwar tsira ko ceto. Haka nan babu damar samun iska mai sanyaya, ko damar rage azaba. Idan sun roƙi taimako ko a kare su daga wutar da ke ci, ana ba su taimako a cikin siffar ruwa mai ƙazanta, wanda aka bayyana da kalmomin da wasu malaman tafsiri ke ganin suna nufin "narkakken gubar", yayin da wasu kuma ke ayyana shi da "man da ke tafasa". Idan fuskar kowa ta kusanci shi, tabbas zai ƙone ta. To me zai yi wa maƙogwaro da ciki, idan azzalumai suka yi ƙoƙarin sha? "Idan suna roƙon ruwa, za a ba su ruwa [mai zafi] kamar narkakken gubar, wanda zai ƙone fuskokinsu." (Aya ta 29) Wani mummunan hali ne suke ciki, lokacin da suke matuƙar buƙatar abin sha, amma ba su da abin da Alƙur'ani ya kwatanta da gaskiya: "Abin sha mai ban tsoro ne." (Aya ta 29) Haka nan, wuta da lanƙwasanta masu tashi ba wuri ba ne da za a nemi hutu: "Mummunan wuri ne da ake nemar hutu." (Aya ta 29) A cikin wannan siffantawa akwai wani irin baƙin ciki na izgili. Ba sa cikin wuta don hutawa ba, a'a, don a ƙone su a matsayin hukunci saboda zaluncinsu. Amma wannan siffantawa kuma tana aiki a matsayin bambanci da makomar muminai a aljanna. Ƙarshen biyu sun zama matsananciyar adawa da juna.

It is a fire that has huge folds that surge to encompass its inhabitants. They are securely captured there, with no hope of escape or rescue. Nor is there any chance of having a breath of cooling air, or the chance of a reduction in the suffering. Should they cry for help or to be spared the burning fire, help is given to them in the form of filthy water which is described in words which some commentators believe to mean ‘molten lead’, while others define it as ‘boiling oil’. Should anyone’s face get near it, it would certainly scald them. What will it do, then, to throats and stomachs, should the wrongdoers attempt to drink it? “If they beg for water, they will be given water [hot] like molten lead, which will scald their faces.” (Verse 29) It is a terrible situation that they find themselves in when they so urgently need a drink, but they only have what the Qur’ān truthfully describes as: “Dreadful is the drink.” (Verse 29) Moreover, the fire and its billowing folds are not the place where to seek rest: “Evil is the place to seek rest.” (Verse 29) In this description there is an element of bitter irony. They are not in the fire to take rest, but to be burnt in punishment for their wrongdoing. But this description also serves as a contrast with the fate of the believers in heaven. The two ends are opposite extremes.

Wannan nassi ya biyo bayan labari game da mutum biyu da lambuna biyu, wanda aka bayar a matsayin misali na abin da yake da daraja har abada da abin da ba ya wuce na ɗan lokaci. Yana zayyana misalai biyu na ɗan Adam: na farko yana neman girma a cikin jin daɗin duniya, yayin da ɗayan kuwa yana gamsuwa sosai da dangantakarsa da Allah. Ana ganin kowannensu a cikin rayuwar yau da kullum. Na farkon wanda, a cikin misalin Alƙur'ani, yana da lambuna biyu, yana kwatanta mutumin da arziki ya ruɗe. Yana jin kansa mai iko da abin da aka ba shi, don haka ya manta da Iko Maɗaukaki wanda ke sarrafa dukkan al'amuran mutane, kuma yana tunanin dukiyarsa za ta dawwama. Wannan yana ba shi jin cewa ikonsa madawwami ne.

This passage is followed by a story of two men and two gardens, given as an example of what is permanently valuable and what is no more than transitory. It paints two examples of human beings: the first seeks pride in the luxuries of this world, while the other is fully content with his relationship with God. Each is seen in practical life. The first who, in the Qur’ānic example, has two gardens delineates a man dazzled with riches. He feels himself powerful with what he has been given, so he forgets the Supreme Power who controls everything in people’s lives, and thinks that his wealth is permanent. This gives him a feeling that his power is everlasting.

Ɗayan kuwa mumini ne wanda yake samun matsayinsa da darajarsa ta hanyar imani. Koyaushe yana tunawa da Ubangijinsa, yana fahimtar cewa ni'imomin da yake morewa su ne kansu alamar Wanda ya ba da dukkan irin waɗannan ni'imomi. Saboda haka, yana sane da cewa ya kamata ya dinga yabon Ubangijinsa koyaushe, kuma ya nuna godiyarsa a gare Shi saboda abin da aka ba shi.

The other is a believer who derives his position and status through faith. He always remembers his Lord, realizing that the blessings he enjoys are in themselves evidence of the One who grants all such blessings. Hence, he knows that he should always praise his Lord and express his gratitude to Him for what he has been granted:

Ka ba su misali na mutum biyu: ga ɗaya daga cikinsu Muka ba shi gonaki biyu na inabi, Muka kewaye su da itatuwan dabino, kuma Muka sanya gona ta hatsi a tsakaninsu. Kowace daga cikin lambu biyun ta bayar da amfaninta, ba ta kuma gaza ba ta kowace hanya. A tsakiyarsu Muka sa rafi ya gudana. Don haka [mutumin] yana da 'ya'yan itace da yawa.

Set forth to them the case of two men, to one of whom We gave two vineyards and surrounded them with date palms, and placed a field of grain in between. Each of the two gardens yielded its produce and never failed to do so in any way. In the midst of them We caused a stream to flow. And so [the man] had fruit in abundance. (Verses 32-34)

Yanzu surar ta zana wani yanayi daban, tana nuna rayuwar duniya baki ɗaya, sai mu fahimci cewa tana kama da waɗancan lambunan da aka hallaka. Tana da yanayin shuɗewa, tana ɗorewa na ɗan lokaci kaɗan kawai, kuma ba ta da ainihin abu mai ƙarfi: "Ka ba su misali game da rayuwar duniya: ita kamar ruwan da Muka saukar daga sama, sai tsire-tsiren ƙasa su sha shi. Bayan lokaci sai su zama busasshiyar ciyawa wadda iska ke kadawa a kowane gefe. Allah shi kaɗai ne mai iko a kan kowane abu." (Aya ta 45)

Now the sūrah draws another scene showing life on earth in its totality, and we realize that it is similar to those destroyed gardens. It is of a fleeting nature, lasting only a very short while and lacking solid substance: “Set forth to them a simile about the life of this world: [it is] like the water which We send down from the skies, and which is absorbed by the plants of the earth. In time they turn into dry stubble which the winds blow freely about. It is God alone who has power over all things.” (Verse 45)

Wannan yanayi, tare da dukan motsinsa, an kwatanta shi cikin sauri domin ya kara mana jin rayuwar duniya mai wucewa, wacce gajeruwa ce kuma take karewa da mutuwa. Ga ruwa yana sauka daga sama, amma ba ya gudu ko ya samar da koguna. Nan take shuke-shuke suke shanye shi, amma wadannan shuke-shuke ba sa girma, kuma ba sa ba da 'ya'ya masu nuna. Duk sun lalace, sun zama ba komai ba sai ciyawa busasshiya, iska tana kadawa da ita. Dukan tsawon rayuwa haka ta kare cikin jimloli uku gajeru. Harshen Larabci na asali yana amfani da dukkan salon da ke nuna saurin canji daga mataki zuwa mataki: sauka ruwa, sa'an nan shanyewarsa da shuke-shuke, sa'an nan kadawarsa da iska. Yaya gajarta rayuwa take, kuma yaya take da daraja kadan! Bayan da surar ta nuna wannan yanayi na rayuwar yanzu, mai wucewa, sosai, sai ta kwatanta tsakanin abubuwan da mutane suke ba su muhimmanci a rayuwar nan da kuma abubuwan da suke da matsayi mafi girma a kowane lokaci. Duk wannan an fada shi ne daga mahangar imani na Allah: "Dukiya da 'ya'ya kayan ado ne na rayuwar duniya; amma abubuwan da suke dawwama, ayyuka nagari, su ne mafi daraja a wurin Ubangijinka, kuma su ne mafi kyawun tushen fata." (Aya ta 46)

This scene, with all its movement, is depicted rapidly so as to enhance within us the feelings of a transitory life, one which is short and ends in death. Here we see water pouring down from the skies, but it does not run or form watercourses. It is immediately absorbed by plants, but these plants do not grow, nor do they yield ripe fruit. It is all destroyed, becoming nothing more than dry stubble, blown away by the winds. The whole duration of life is thus ended within three short sentences. The original Arabic text uses all forms that indicate rapid transition from one stage to the next: the fall of water, then its absorption by plants, and then its blowing away by the wind. How short is life, and how worthless! Having shown this scene of the present, transitory life to full effect, the sūrah makes a contrast between the values to which people attach great importance in this life and those which have the upper position at all times. All this is stated from the point of view of the divine faith: “Wealth and children are the adornment of the life of this world: but the things that endure, good deeds, are of far greater merit in your Lord’s sight, and a far better source of hope.” (Verse 46)