Ayar ta biyu ta sūrah ta ƙare a kan wani batu game da "abubuwan da ke dawwama".

The second passage of the sūrah ended on a note concerning the ‘things that endure:

Ayoyi na uku ya ɗauki zaren, ya kuma yi magana game da ranar da irin waɗannan abubuwa masu dorewa za su sami cikakken nauyinsu da muhimmancinsu. Wannan kuma an bayar da shi a kan bayanin wani yanayi gaba ɗaya daga Ranar Alƙiyama. Bayan haka an ambaci halayen Shaiɗan, lokacin da aka umurce shi ya yi sujada ga Adam, amma ya saɓa wa Ubangijinsa. Ana faɗin haka ne domin nuna mamaki ga mutanen da suke ɗaukar Shaiɗan ko Iblis da zuriyarsa a matsayin abokai da masu tsaro, alhali sun san cewa lalle su maƙiyansu ne. Halayensu tabbas zai ƙare da azaba a Ranar Hisabi. Ayar kuma ta yi magana game da abokan tarayya da mutane suke haɗawa da Allah, tana nuna su a matsayin waɗanda ba su da taimako gaba ɗaya a wannan rana.

good works.’ This third passage takes up the thread and talks about the day when such enduring things will have their full weight and significance. This is given against the backdrop of a whole scene from the Day of Judgement. It is followed by mention of Satan’s behaviour, when he was commanded to prostrate himself before Adam, but he disobeyed his Lord. This is given by way of wondering at human beings who take Satan or Iblīs and his offspring for friends and protectors, when they know that these are indeed their enemies. Their behaviour is bound to end with punishment on the Day of Reckoning. The passage also refers to the partners people associate with God, showing them as totally helpless on that day.

A cikin Alkur'ani Allah yana ba da misalai da kwatanci masu yawa domin mutane su yi tunani kuma su fahimci abin da suke jefa kansu a cikinsa idan suka ƙi imani. Don haka sai su ɗauki matakan da suka dace don kare kansu daga azaba a wannan rana. Waɗannan misalai suna mayar da hankali ne ga kafirai na zamanin da waɗanda suka ci gaba da musun gaskiya da ƙin imani. Duk da haka, kafirai suna ci gaba da neman a sauko musu da azaba ko a hallaka su kamar yadda aka hallaka al'ummomin da suka gabata. Suna yin muhawara ta ƙarya don su ci nasara akan gaskiya, suna mayar da ayoyin Allah da manzanninsa abin izgili. Da ba don alherin Allah ba, da Ya hanzarta azabarsu.

In the Qur’ān God gives numerous examples and parables so that people will take heed and realize what they expose themselves to when they reject the faith. They had better take the necessary steps to spare themselves punishment on that day. These examples focus on the unbelievers of the past who persisted in denying the truth and rejecting the faith. Nevertheless unbelievers continue to demand that punishment should befall them or that they should be destroyed in the same way as past communities. They make false arguments to try to overcome the truth, taking God’s revelations and His messengers as a source of mockery. Had it not been for God’s grace, He would have hastened their punishment.

Ranar da Za Mu sa duwatsu su yi tafiya, za ka ga duniya ba ta da kome, fili kuma tsirara. Za Mu tattara su duka, ba Mu bar ko ɗaya daga cikinsu ba. Za a jera su a gaban Ubangijinka, [sai Ya ce]: "Yanzu kun zo wurinMu kamar yadda Muka halicce ku a farko, ko da yake kun yi zaton cewa Ba Zamu taɓa sanya muku lokaci ba [na tashinku]!" Za a buɗe littafin ayyuka [na kowa]; za ka ga masu laifi cike da tsoro saboda abin da ke cikinsa. Za su ce:

One day We shall cause the mountains to move and you will see the earth void and bare. We will gather them all together, leaving out not a single one of them. They will be lined up before your Lord, [and He will say]: ‘Now you have come to Us as We created you in the first instance, although you claimed that We would never appoint for you a time [for your resurrection]!’ The record [of everyone’s deeds] will be laid open; and you will see the guilty filled with dread at what it contains. They will say:

"Kaiwon mu! Wane irin littafi ne wannan! Ba ya barin komai, ko ƙarami ko babba, face ya lissafta shi." Za su tarar da duk abin da suka aikata a gabansu.

‘Woe to us! What a record is this! It leaves out nothing, small or great, but takes everything into account.’ They will find all that they ever wrought now facing them.

Ubangijinka ba ya zaluntar kowa. (Ayoyi 47-49)

Your Lord does not wrong anyone. (Verses 47-49)

Waɗannan ayoyin suna zana hoto wanda yanayi ke zama muhimmin ɓangare cikinsa. Tsoro yana bayyana a kowane cikakken bayani nasa, haka kuma a cikin zukatan mutane. Anan muna ganin duwatsu masu ƙarfi suna ɓacewa. To me zai faru da zukata? Dukan duniya za ta bayyana fanko da ba komai a cikinta, babu tuddai, duwatsu, gangara ko kwaruruka da za su toshe kallon kowa. Haka abin yake ga zukata da lamiri: ba za su iya ɓoye komai ba.

These verses portray an image in which nature forms an essential part. Horror is seen in its every detail as well as in people’s hearts. Here we see firm mountains disappearing. What then will happen to hearts? The whole earth will appear void and barren, without hills, mountains, slopes or valleys to block anyone’s view. The same applies to hearts and consciences: they will be unable to hide anything away.

Tare da wannan fili mai faɗi, buɗaɗɗe kuma madaidaici wanda ba ya ɓoye komai, ana fito da dukkan mutane gaba.

With all this open, level land which hides nothing, all people are brought forward:

"Za Mu tattara su duka, ba Mu bar ko ɗaya daga cikinsu ba." (Aya ta 47)

“We will gather them all together, leaving out not a single one of them.” (Verse 47)

Masu laifi da ke fuskantar wannan mummunan hali tabbas suna sane a wannan rayuwa cewa Shaiɗan maƙiyinsu ne. Duk da haka, sun yi abota da shi, kuma ya jagorance su zuwa ga wannan halin da suke ciki. Abin mamaki ne yadda za su ɗauki Shaiɗan da zuriyarsa a matsayin aminai da masu kāre su, alhali sun san cewa maƙiya ne tun farkon haɗuwar Adam da Iblis: "Sa'ad da Muka ce wa mala'iku: 'Ku yi sujada ga Adam,' sai suka yi sujada, sai dai Iblis, wanda yake daga cikin aljannu, sai ya fita daga umarnin Ubangijinsa. Shin, to, za ku riƙe shi da zuriyarsa a matsayin majiɓanta maimakon Ni, alhali su maƙiya ne a gare ku? Abin ƙyama ne musanyar da azzalumai suka yi!" (Aya ta 50)

The guilty facing such a difficult situation are certainly aware, in this life, that Satan is their enemy. Nevertheless, they befriended him and he led them to their predicament. How strange that they should take Satan and his progeny for friends and protectors when they know them to be hostile since the first encounter between Adam and Iblīs: “When We said to the angels: ‘Prostrate yourselves before Adam,’ they all prostrated themselves. Not so Iblīs, who belonged to the jinn and he disobeyed his Lord’s command. Will you, then, take him and his progeny for your masters instead of Me, when they are enemies to you? Vile is the substitute for the wrongdoers!” (Verse 50)

Wannan labari yana nuna yadda halin wasu mutane yake na musamman, domin suna riƙe Shaiɗan da zuriyarsa a matsayin masu tsaro da abokan kāriya fiye da Allah. Hakan yana nuna cikakkiyar tawaye ga umarnin Allah, da sakaci da wajibai da ayyukan da Ya ɗora musu.

This story highlights the singularity of some people’s attitude as they take Satan and his progeny for protectors and patrons in preference to God. It represents an outright disobedience of God’s commands and the neglect of obligations and duties He has assigned to them.

Me yasa suke abota da waɗannan maƙiyansu, alhali ba su da ingantaccen ilimi ko ƙarfi abin dogaro? Allah bai kira su su shaida halittar sammai da ƙasa ba, ko ma halittar kansu. Haka kuma Allah ba ya neman taimako ko goyon baya daga gare su: "Ban kira su su shaida halittar sammai da ƙasa ba, balle halittar kansu; kuma ban riƙe masu ɓatar da mutane a matsayin mataimaka ba." (Aya ta 51) Su halitta ne kawai da Allah ya halitta. Ba su san abin da Allah ya zaɓi ya ɓoye musu ba, kuma Allah ba ya buƙatar taimakonsu.

Why do they befriend these, their enemies, when they possess neither real knowledge nor reliable strength? God has not brought them to witness His creation of the heavens and the earth, or even their own creation. Nor does He seek help or support from them: “I did not call them to witness at the creation of the heavens and the earth, nor at their own creation; nor do I seek aid from those who lead people astray.” (Verse 51) They are no more than creatures whom God has created. They do not know what God has chosen to keep hidden from them, nor does He need their help.

Lalle, da sun buɗe zukatansu ga Alƙur'ani, kuma ba su yi adawa da gaskiyar da ya tanada ba, da sun iya tsira daga wuta da dukan azaba. Lalle Allah ya ba su misalai iri-iri, waɗanda suka rufe dukan yanayi da al'amura.

They could certainly have escaped the fire and all punishment, had they only opened their hearts to the Qur’ān and not opposed the truth it lays down. God certainly gave them all sorts of examples, covering all situations and circumstances:

"Lalle ne, mun kawo wa mutane a cikin wannan Alƙur'ani kowane irin misali daban-daban domin darasi. Amma mutum shi ne mafi yawan jayayya a cikin dukan abubuwa." "Sūrah ta siffanta mutum a nan da 'abu'. Ma'anar kalmomin nan a zahiri ita ce: 'Amma daga cikin dukan abubuwa, mutum shi ne mafi yawan jayayya.' Ta zaɓi wannan salo ne domin ta ƙarfafa mutum ya zama mai ƙasƙantar da kai, kuma ya ji cewa shi ɗaya ne daga cikin halittun Allah marasa adadi. Duk da haka, shi ne mafi muni wajen gardama da jayayya, bayan Allah ya ba shi hujja mai ƙarfi, wadda ba a iya karyata ta, kuma aka bayyana ta a fili a cikin Alƙur'ani."

“We have indeed given in this Qur’ān many facets to every kind of lesson for mankind. But man is, above all else, always given to contention.” (Verse 54) The sūrah describes man here as ‘a thing’. The literal translation of the above sentence reads: “But of all things, man is the most contentious.” It chooses such expression in order to encourage man to be less arrogant and to feel that he is one of God’s countless creatures, although he is the worst in argument and contention, after God has given solid, irrefutable argument, clearly expounded in the Qur’ān.

Sūrah ɗin sai ta rubuta gardamomin ƙarya da kafirai, waɗanda suke wakiltar mafi yawan mutane, suka yi ƙoƙarin bayarwa.

The sūrah then documents the false arguments which the unbelievers, who represent the majority of mankind, have sought to provide:

Me ke hana mutane imani bayan shiriya ta zo musu, da kuma neman gafara daga Ubangijinsu, sai dai suna jiran abin da ya faru ga mutanen da suka gabata ya same su, ko kuma azaba ta bayyana a gabansu? (Aya ta 55)

What is there to keep people from accepting the faith now that guidance has come to them, and from seeking forgiveness from their Lord, unless it be that they are waiting for the fate of the [sinful] people of ancient times to befall them as well, or for the suffering to be brought before their eyes? (Verse 55)

An sun riga sun sami shiriya da yawa, wadda ya kamata ta isar da su wajen yin imani da bin umarnin Allah. Amma sun nemi wa kansu irin azabar da ta faru ga al'ummomin da suka gabata. Sun yi wannan buƙata suna zaton azabar Allah ba za ta taɓa same su ba, ko kuma sun yi haka don izgili. Wani lokaci sun canza buƙatunsu, suna neman a nuna musu azabar kai tsaye.