Ayoyin wannan surah da muka tattauna a kansu zuwa yanzu sun shafi tsara al'ummar Musulunci kawai, suna magana game da aure, kula da marayu, gado da sauran al'amura masu alaƙa. Daga wannan ayar, surah ta koma zuwa wani batu daban, tana ba al'ummar Musulmi shiriya kan yadda za ta fuskanci abokan gābanta. Mun riga mun yi magana game da wannan yaƙi a lokacin da muka yi sharhi kan surorin da suka gabace ta guda biyu, ta 2, Al-Baqarah (Shanu), da ta 3, Āl `Imrān (Iyalan `Imrān).

The passages of this sūrah which we have discussed so far dealt exclusively with the organisation of Islamic society, speaking about marriage, taking care of orphans, inheritance and other relevant matters. Beginning with this passage the sūrah turns to a different subject, providing guidance to the Muslim community on how to face its enemies. We have already spoken about this fight when we commented on the two preceding Sūrahs, 2, The Cow, or Al-Baqarah, and 3, The House of `Imrān, or Āl `Imrān.

Sūrah yanzu ta canza mayar da hankali, tana magana musamman kan yakin waje da al'ummar Musulmi ta yi kuma take ci gaba da yi da al'ummomin makwabta masu adawa. Sai dai yakin ba ya farawa a wannan mataki na musamman. Duk abin da ya riga ya wuce a cikin sūrah na dokokin zamantakewa, tattalin arziki da iyali, da dukkan dabi'un kirki da aka kafa, da kuma kawar da alamomin jahiliyya domin al'ummar Musulmi ta samu siffofinta na musamman na Musulunci, duk suna da alaka da yakin waje da abokan gābar al'ummar. Ko abokan gābar suna cikin Madina musamman ko kuma a Larabawa baki ɗaya, duk an bayar da shi ne a matsayin shiri domin wannan yaki. Wannan doka da waɗannan dabi'u suna wakiltar wani yakin neman dogon lokaci na kafa tushen sabuwar al'umma bisa Musulunci, domin ta iya fuskantar abokan gābarta kuma ta rinjaye su.

The sūrah now changes emphasis so as to speak mainly about the external battle the Muslim community had and has to fight against surrounding, hostile communities. The battle, however, does not begin at this particular point. All that has passed in the sūrah of social, economic, and family legislation, and all the moral values which have been established and the traces of ignorance eradicated so that the Muslim community acquires its distinctive Islamic features are all relevant to the external battle against that community’s enemies. Whether these enemies be in Madinah in particular or in Arabia generally, all was given in preparation for this battle. This legislation and these values represent a sustained campaign to lay down the foundations of the new society on the basis of Islam so that it may be able to face up to its enemies and overcome them.

Kamar yadda muka gani a cikin surori biyu da suka gabata, an fi ba da muhimmanci wajen gina tsarin cikin gida na al'ummar Musulunci, imaninta, ra'ayoyinta, dabi'un kyawawa, dokoki da tsare-tsarenta. Haka kuma, an ba al'ummar Musulunci cikakken bayani game da yanayin makiyanta, hanyoyinsu, shirye-shiryensu da makircinsu. An aika mumini zuwa fagen yaki da kwarin gwiwa, idanu a bude, da karfin zuciya, tare da cikakken sani game da yanayin yakin da ke gaba da kuma makiyan. Duk wadannan halaye suna nan a cikin wannan surar ma.

Ba ka sani ba ne game da waɗanda aka ba su rabo daga wahayin Allah, amma yanzu suna sayar da shi domin ɓata, suna kuma son ku ma ku ɓace hanya? Amma Allah ya fi sanin abokan gābanku. Allah ya isa ya zama mai taimakonku, kuma Allah ya isa ya zama mai ba da taimako. Daga cikin mabiya addinin Yahudawa akwai wasu da suke karɓar (abin da aka saukar)

Are you not aware of those who, having been granted a share of Divine revelations, now barter it away for error, and want you too to lose your way. But God knows best who are your enemies. God is sufficient for you as a patron, and God is sufficient to give succour. Among those of the Jewish faith there are some who take (revealed)

Suna karkatar da kalmomi daga mahallinsu, suna cewa: "Mun ji, amma muna sabawa," da "Ji; ba ka ji komai ba," da "Ka saurare mu." Ta haka suke murguda maganganu da harsunansu, suna nuna cewa addinin gaskiya karya ne. Da a ce sun ce: "Mun ji, kuma muna biyayya," da "Ka ji mu, ka yi hakuri da mu," da hakan zai fi musu alheri kuma ya fi dacewa. Allah ya kore su saboda kafircinsu. Ba su yi imani ba sai kadan daga cikinsu.

words out of their context and say: “We have heard, but we disobey” and, “Hear; may you be bereft of hearing,” and, “Hearken to us.” Thus they distort the phrases with their tongues and imply that the true faith is false. Had they but said: “We have heard and we pay heed,” and “Hear us and have patience with us, “ it would have been for their own good and more proper. God has rejected them for their disbelief. It is only a few of them that believe. (Verses 44-46)

Wannan ita ce ta farko daga cikin dogon jerin maganganu da ke mamakin halin da Yahudawa suka ɗauka. An yi shi ne ga Annabi (ﷺ) da kuma kowa da ke shaida wannan matsayi na musamman. Tun da an ba su wani yanki na Littattafai, wato Attaura, wadda Manzon Allah Musa ya isar musu, ya kamata ta ba su shiriya, ta kawar da su daga hanyoyinsu na kuskure.

This is the first in a long series of statements which wonder at the attitude taken by the Jews. It is addressed to the Prophet (peace be upon him) and to everyone who witnesses this singular stance. Since they have been given a portion of the Scriptures, namely the Torah, which was conveyed to them by God’s Messenger, Moses, it should have given them guidance, steering them away from their erroneous ways.

Suna da'awar wannan sashe da abin da ya kunsa na shiriyar Ubangiji, amma duk da haka sun sayar da shi don ɓata. Amfani da kalmar, "sayar da shi don", ko kuma, a zahiri, "saya", yana da muhimmanci sosai, domin yana nuna wani mataki da aka ɗauka bayan tunani. Suna da shiriya da suke watsi da ita, saboda haka suna fifita su kasance cikin ɓata. Yarjejeniyar nan ba ta zo ne sakamakon jahilci ko kuskure ba, sai dai an ƙulla ta da sani. Wannan abu ne mai ban mamaki sosai. Saboda haka, Alqur'ani yana mamakin halayensu.

Da farko, tambayar mamaki an bayyana ta ta hanyar da take nufin mutanen Littattafai gabaɗaya. An fahimta cewa waɗanda ainihin abin da aka nufa da wannan shi ne Yahudawan Madina. Yanzu Alƙur'ani ya ƙayyade Yahudawa kuma ya bayyana halin rashin ladabi da suka nuna ga Annabi ﷺ a farkon shekarun zamansa a Madina, kafin a ƙarshe a danne su: "Daga cikin masu addinin Yahudanci akwai waɗanda suke karkatar da (kalmomin da aka saukar) daga matsayinsu, suna cewa: 'Mun ji, amma muna bijirewa,' da kuma, 'Ji; Allah ya sa ka zama kurma,' da kuma, 'Ku saurare mu.' Ta haka suke murguɗa maganganu da harsunansu, suna nuna cewa addinin gaskiya ƙarya ne." (Aya ta 46)

At first, the wondering question is phrased in a way which means the people of the Scriptures in general. It is understood that those who were directly meant by this were the Jews of Madinah. Now the Qur’ān specifies the Jews and describes their rude behaviour towards the Prophet in the early years of his settlement in Madinah, before they were finally subdued: “Among those of the Jewish faith there are some who take (revealed) words out of their context and say: ‘We have heard, but we disobey’ and, ‘Hear; may you be bereft of hearing,’ and, ‘Hearken to us.’ Thus they distort the phrases with their tongues and imply that the true faith is false.” (Verse 46)

Sun yi tsaurin ido da rashin ladabi har suna karkatar da maganganun da aka saukar.

They have been so impudent and rude that they even distort revealed statements.

Mafi yuwuwa, wannan magana ce ga yadda suka fassara maganganun da ke cikin Attaura ta hanyar da ba ta yi daidai da abin da aka nufa da su ba. Sun yi haka ne domin su ƙaryata duk wani nuni ga saƙo na ƙarshe, na Allah, da kuma cire duk wata doka da Alƙur'ani, littafin wahayi na ƙarshe daga Allah, ya tabbatar. A bayyane yake cewa idan aka sami irin wannan doka a cikin littafai biyu, to hakan shaida ce da ke nuna cewa suna da tushe guda, kuma saboda haka, hakan yana ƙarfafa tabbacin gaskiyar saƙon Muhammadu ﷺ.

Most probably, this is a reference to their different interpretation of statements given in the Torah from how they were actually intended. They did this in order to deny every reference to the final, Divine message and to remove every piece of legislation endorsed by the Qur’ān, God’s final revelation. Obviously, when the same legislation is given in both Scriptures, this is evidence of their common source, and, consequently, it is evidence emphasising the truthfulness of Muĥammad’s message.

Gurbata maganganun addini domin a daidaita su da sha'awar mutane wani al'amari ne da ya zama ruwan dare ga duk wata ƙungiyar malamai da suka ɓata hanya, waɗanda ke kallon ilimin addininsu a matsayin sana'a da ake yi wa masu mulki hidima, kuma a lokaci guda suke ƙoƙarin faranta wa waɗancan sassan jama'a da ke son su kuɓuta daga ladabi da horon addini. Watakila Yahudawa sun fi kowa fice a wannan fanni, duk da cewa a zamaninmu mun ga wasu Musulmi da ke maida ilimin addininsu sana'a. Hakika, wasu daga cikinsu na iya yin gogayya da Yahudawa sosai.

Waɗannan ayoyi biyu suna wakiltar kira da aka yi wa mutanen Littafi, musamman Yahudawa, su yi imani da Littafin da aka saukar, wanda yake tabbatar da abin da ke hannunsu. Tare da wannan akwai gargaɗi game da mayar da su siffa mara kyau da la'ana, wanda ba za a iya tsammanin hakan ba sai dai idan sun ci gaba da ƙin sabon addinin Allah da kuma ƙulla-ƙulla a kansa. An kuma kira su da karkata daga imani da cikakkiyar tauhidin Allah, wanda shi ma ginshiƙin imaninsu ne.

These two verses represent a call made to the people of the Scriptures, particularly the Jews, to believe in the Book, which has been sent down confirming what is already in their hands. This is coupled with a warning against their being misshaped and cursed, which can only be expected if they continue in their obstinate rejection of the new Divine faith and in their scheming against it. They are branded as deviant from the faith in the absolute oneness of God, which is also the essence of their faith.

Allah ya ce: Allah bai taɓa gafarta shirka ba, wato a haɗa wani abokin tarayya da Shi. Haka nan, faɗin gafarar Allah an bayyana shi sosai. Don haka girman laifin haɗa wasu gumaka da Allah an bayyana shi a fili. Note: the rules require "God" to be rendered as the Hausa word for God, not "Allah". Correcting that, the faithful translation is: Ubangiji bai taɓa gafarta shirka ba, wato a haɗa wani abokin tarayya da Shi. A lokaci guda kuma, faɗin gafarar Ubangiji an bayyana shi sosai. Don haka girman laifin haɗa wasu gumaka da Ubangiji an bayyana shi a fili.

God never forgives associating partners with Him. At the same time, the broad scope of God’s forgiveness is outlined. Thus, the enormity of associating other deities with God is delineated in sharp relief.

Ya ku waɗanda aka ba littafi! Ku yi imani da abin da Muka saukar, mai tabbatar da abin da yake tare da ku, kafin Mu shafe fuskoki, mu mayar da su baya, ko kuma Mu la'anta su kamar yadda Muka la'anci masu karya Asabar. Kuma umarnin God koyaushe abin aiwatarwa ne. God ba zai taba gafarta shirka da Shi ba. Yana gafarta abin da yake ƙasa da haka ga wanda Ya ga dama. Wanda ya yi shirka da God, to lallai ya ƙirƙiri babban zunubi. (Ayoyi 47-48)

0 you who have been given revelations! Believe in what We have bestowed from on high confirming that which you already have, lest We obliterate faces and turn them backward, or We reject them as We rejected the Sabbath-breakers: for God’s will is always done. God will never forgive that partners are associated with Him. He forgives any lesser sin to whomever He wills. He who associates partners with God indeed contrived an awesome sin. (Verses 47-48)

An yi musu magana da sifar da ya kamata ta sa su zama farkon waɗanda za su karɓi Musulunci da kyau: "Ya ku waɗanda aka ba littattafai! Ku yi imani da abin da Muka saukar, mai tabbatar da abin da yake tare da ku." (Aya ta 47) Tunda an ba su wahayi, ba abin mamaki ba ne a gare su cewa za a ba da shiriya ta Allah. Wanda ya ba su waɗannan Littattafai yanzu yana kiran su su yi imani da saƙon da ya tabbatar da nasu. Idan wannan ya isa ya zama hujja bayyananniya ko dalili mai ƙarfi na karɓar addini, to Yahudawa ya kamata su zama farkon waɗanda suka rungumeta. Amma suna da nasu muradai, burace-burace, ƙiyayya da kishi. Haka kuma, su da kansu sun karkata daga hanya. An siffanta su a cikin Attaura da "mutane masu taurin wuya". Saboda haka, sun ƙi addinin, kuma sun cancanci gargaɗi mai tsanani: "Ku yi imani... kafin Mu shafe fuskoki, mu mayar da su baya, ko mu la'anci su kamar yadda Muka la'anci masu karya Asabar, domin umarnin Allah koyaushe ana aiwatar da shi."

Yayin da Alƙur'ani ke jagorantar yakin al'ummar Musulmi da Yahudawan Madina, yana mamaki game da wadanda suke ikirarin cewa su ne mutanen da Allah ya zaba. Haka nan suna ikirarin cewa su tsarkaka ne, duk da haka suna ci gaba da karkatar da kalmomin Allah, suna nuna rashin kunya ga Allah da Manzonsa, kuma suna imani da gumaka na karya.

As the Qur’ān directs the battle of the Muslim community against the Jews in Madinah, it wonders at those who claim that they are God’s chosen people. They further claim to be pure, yet they continue to distort God’s words and take an impudent attitude towards God and His Messenger, and believe in false deities.

Don haka, suna yin ƙarya ga Allah yayin da suke da'awar cewa suna kusa da Shi duk da girman munanan ayyukansu. "Ba ka ga waɗanda suke ɗaukar kansu tsarkaka ba? Lalle ne Allah ne yake tsarkake wanda Ya ga dama. Ba za a zalunce kowa ko da zaren ƙwaya ba. Ka duba yadda suke ƙirƙirar ƙarya game da Allah. Wannan ya isa a matsayin zunubi bayyananne [ga duk wanda ya aikata shi]." (Ayoyi 49-50)

They, thus, assert false claims against God as they allege that they are close to Him regardless of the magnitude of their bad deeds. “Are you aware of those who consider themselves pure? It is indeed God who causes whom He wills to grow in purity. None shall be wronged by as much as a hair’s breadth. Behold how they fabricate lies against God. This is enough as an obvious sin [for anyone].” (Verses 49-50)

Cewa Yahudawa ne zaɓaɓɓun mutanen Allah wata da’awa ce mai tsufa da su kansu suke yi. Hakika Allah ya zaɓe su su zama masu ɗauke da saƙonsa zuwa ga sauran ɗan Adam, ya ba su a lokacin wani matsayi na girma fiye da dukkan sauran al’ummai. Ya halakar da Fir’auna da mutanensa saboda su, kuma ya ba su damar mallakar ƙasa mai tsarki. Sai dai su sun karkata daga tafarkin da Allah ya zaɓa musu, suka yaɗa fasadi mai yawa a cikin ƙasa, suna aikata kowane irin mugunta. Malamansu sun halatta musu abin da Allah ya haramta, kuma sun haramta musu abin da Allah ya halatta. Mutane suka bi su ba tare da wata adawa ba ga da’awarsu ta zahiri ta ubangiyanci, wadda suke bayyanawa ta hanyar irin wannan doka da suke yi. Malamai sun canja dokar Allah don su faranta wa masu mulki rai da kuma biyan buƙatun talakawa. Sa’ad da mutane suka bi malamansu, sun ɗauke su a zahiri a matsayin ubanni, tare da Allah.

That the Jews are God’s chosen people is an age-old claim asserted by them. God has indeed chosen them to be the bearers of His message to the rest of mankind, giving them at the time a distinguished position above all other nations. He destroyed Pharaoh and his people for their sake and allowed them to take over the sacred land. They, however, deviated from the path God has chosen for them and spread much corruption in the land, perpetrating every evil. Their rabbis made lawful for them what God had forbidden and forbade them what God had made lawful. The people followed them making no objection to their effective claim to Godhead, which they were stating by virtue of their making such legislation. The rabbis changed God’s law in order to appease the people in power and to satisfy the desires of the masses. When they followed their rabbis, the people effectively considered them as lords, alongside God.

Sūrah ta ci gaba da jawo hankalin mutane zuwa ga halin musamman na waɗanda ke da'awar cewa su tsarkaka ne, alhali kuwa suna imani da ƙarya da karkacewa bisa ra'ayi zuwa nesa da shiryarwar Allah. A lokaci guda kuma, suna shaida cewa mushrikan Larabawa sun fi shiryuwa fiye da waɗanda suka yi imani da Allah, da saƙonsa, da tsarin shari'arsa. Biyo bayan haka sai aka yi cikakkiyar suka ga waɗannan mutane da halayensu. An nuna su a matsayin masu hassada da bahīli. Gaskiyar dalilin adawarsu da Musulunci, wanda ke nuna karkacewarsu daga addinin Ibrahim, wanda suka yi alfahari da kasancewa cikinsa, an bayyana shi tare da gargaɗi bayyananne a gare su cewa dagewa a kan irin wannan hali zai kai su ga Jahannama babu makawa.

The sūrah continues to draw people’s attention to the singular attitude of those who claim to be pure, while they believe in falsehood and in arbitrary deviation away from Divine guidance. At the same time, they testify that the pagan Arabs were better guided than those who believed in God, His message, and the Divine constitution. This is followed by an outright denunciation of these people and their attitude. They are shown as envious and stingy. The true reason for their opposition to Islam which marks their deviation from the faith of Abraham, in belonging to which they took pride, is given together with a clear warning to them that persistence in such an attitude will inevitably lead to Hell.

Ba ka sani ba ne game da waɗanda aka ba su rabo daga wahayin Allah, amma yanzu suna gaskata ƙarya da karkacewar girman kai [daga imanin Allah], suna kuma faɗa wa kafirai cewa sun fi mumini shiriya? Waɗannan su ne waɗanda Allah ya ƙi, kuma duk wanda Allah ya ƙi ba zai sami wanda zai taimake shi ba. Ko suna da rabo a cikin mulkin Allah? In haka ne, da ba za su ba mutane ko da abin da zai cika ramin ƙwayar dabino ba. Ko kuma suna hassada ga mutane saboda abin da Allah ya ba su daga falalarsa? Lalle ne, mun ba gidan Ibrahim littafi da hikima, kuma mun ba su mulki mai girma.

Are you not aware of those who, having been granted a share of Divine revelations, now believe in falsehood and arrogant deviation [from Divine faith], and they say to the unbelievers that they are better guided than the believers. These are the ones whom God has rejected; anyone whom God rejects shall find none to succour him. Have they, perchance, a share in (God’s) dominion? If so, they would not give other people so much as [would fill] the groove of a date-stone. Do they, perchance, envy other people fir what God has given them out of His bounty? We have indeed given revelation and wisdom to the House of Abraham, and We did bestow on them a mighty dominion.

Wasu daga cikinsu sun yi imani da shi, wasu kuma suna kawar da kai daga gare shi. Wutar Jahannama ta isa azaba. (Ayoyi 51-55)

Some of them believe in him and some turn away from him. Sufficient scourge is the fire of Hell. (Verses 51-55)

Ayoyin biyu na gaba suna kushe adawarsu ga Annabi da Musulmai gabaɗaya, suna hassada ga falalolin Allah da ya ba su: wahayi, nasara da ƙarfi. Suna hassada ga abin da Allah ya ba su daga alherinsa. Ba su ba su komai na nasu ba. Suna ɗaukar duk wata falala da Allah ya yi wa wani banda kansu a matsayin rashin cancanta, duk da cewa Ya ba su da magabatansu falala mai yawa daga alherinsa. FalalarSa ba ta koya musu karimci ba, kuma ba ta kawar musu da hassada ba. "Ko suna da rabo a cikin mulkin (Allah)? Idan haka ne, ba za su ba mutane ko ƙaramin abu ba, har da ramin tsaba na dabino. Ko kuma suna hassada ga mutane saboda abin da Allah ya ba su daga falalarSa? Lallai Mun ba da littafi da hikima ga iyalan Ibrahim, kuma Mun ba su babban mulki." (Ayoyi 53-54)

The next two verses denounce their opposition to the Prophet and Muslims generally, begrudging them God’s favours of revelations, victory and strength. They envy them what God has granted them of His grace. They have not given them anything of their own. They view as undeserved, any favour God grants to anyone other than themselves, although He has bestowed on them and their predecessors much of His grace. His bounty has not taught them to be generous, and has not rid them of their envy. “Have they, perchance, a share in (God’s) dominion? If so, they would not give other people so much as [would fill] the groove of a date-stone. Do they, perchance, envy other people for what God has given them out of His bounty? We have indeed given revelation and wisdom to the House of Abraham, and We did bestow on them a mighty dominion.” (Verses 53-54)

Wannan hali ne mai ban mamaki. Ba sa iya jure wa cewa Allah yana ba wani daga cikin bayinSa wata ni'ima. Shin su abokan tarayya ne gare Shi? Tsarki ya tabbata a gare Shi daga daukar duk wani abokin tarayya. Shin suna da wani rabo a cikin dukiyarSa da mallakarSa, wadda Yake bayarwa da ita ni'imominSa?

This is an amazing attitude. They cannot tolerate that God grants any of His servants any favour. Are they His partners? Glorified be He to take any partners. Do they have any share in His wealth and property, from which He bestows His gifts?

Da a ce suna da wani rabo irin wannan, da ba za su ba kowa ko kaɗan ba. Kalmar Larabci da aka yi amfani da ita anan don "kaɗan" tana nufin wata ƙaramar alama da ake iya gani a bayan dutsen dabino ko a ramin da ke jikinsa. Yahudawa suna da son kansu sosai har ba za su ba mutane ko wannan ba, da a ce suna da wani rabo a cikin dukiyar Allah. Mun gode wa Allah da ba su da wani rabo, in ba haka ba da dukan ɗan adam sun halaka.

Had they any such share, they would have not given anyone a trifle. The Arabic expression used here for “a trifle” is a term which signifies a little mark which may be seen at the back of a date-stone or its groove. The Israelites are too selfish even to give that to people, had they any share in God’s wealth. We praise God that they do not have any share, otherwise all mankind would have perished.

A wannan matakin, surah da ke magana a kan riko da imani ko rashinsa a cikin zuriyar Ibrahim, ta bayyana ka'idar lada ta gaba ɗaya wadda ta shafi masu imani da kafirai baki ɗaya, a cikin dukan addinai da kuma a kowane zamani. A nan an bayyana ta a cikin siffar wani yanayi daga Ranar Alkiyama: "Waɗanda suka kafirta da ayoyinmu, za mu sa su shiga wuta nan ba da jimawa ba: duk lokacin da fatunsu suka ƙone, za mu musanya musu da sababbin fatu, domin su ɗanɗana azaba [sosai]. Lalle ne Allah Mai iko ne, Mai hikima. Amma waɗanda suka yi imani kuma suka aikata ayyuka nagari, za mu shigar da su aljannu da koramu ke gudana ta ƙarƙashinsu, inda za su zauna har abada. A can suna da matan aure tsarkaka, kuma za mu shigar da su cikin inuwa mai sanyi, mai yawa." (Aya ta 56-57)

At this point, the sūrah, which speaks of adherence to faith or lack of it among Abraham’s descendants, states the general rule of reward which applies to believers and unbelievers alike, in all religions and at all times. Here it is stated in the form of a scene from the Day of Judgement: “Those who disbelieve in Our revelations We shall, in time, cause them to endure fire: every time their skins are burnt off, We shall replace them with new skins, so that they may taste suffering [in full]. God is indeed Almighty, Wise. But those who believe and do righteous deeds We shall admit into gardens through which running waters flow, where they shall abide beyond the count of time. There they shall have pure spouses, and We shall admit them into a cool, dense shade.” (Verses 56-57)

"Duk lokacin da fatunsu suka kone, Za Mu canza musu wasu sabbin fatun, domin su ɗanɗani azaba [cikakkiyarta]." Wani yanayi ne mara ƙarewa, da ake sanyawa a idanunmu, ana maimaita shi lokaci bayan lokaci. Hankalinmu yana mai da hankali a kansa, kuma ba ma iya kawar da idanunmu daga gare shi. Yanayi ne mai ban tsoro, kuma abin da ke ba da tsoro yana iya jawo idanun mutane da riƙe su.

“Every time their skins are burnt off, We shall replace them with new skins, so that they may taste suffering [in full].” It is a never- ending scene, placed before our own eyes, and repeated time after time. Our minds concentrate on it and we would not stare away. It is a fearful scene and what is fearful may attract and hold people’s eyes.

Idan aka kwatanta wannan yanayi, maimaitawarsa akai-akai ana bayyana shi da kalmomi biyu.

When the scene is portrayed, its continuous repetition is expressed in two words:

"Duk lokacin da" fatar jikinsu ta kone gaba ɗaya... Abin ban tsoro ne, abin al'ajabi ne, na ban mamaki. Wannan tasiri yana bayyana sosai a rabin jumla ta biyu cikin wannan jumla: "Za Mu maye gurbinsu da sababbin fata". Sa'an nan an ƙara jaddada da kuma ci gaba da tasirin tsoro a cikin kashi na biyu na jumlar mai ma'ana ta zahiri. Wannan ladan da ya dace ne ga kafirci, alhali kuwa an riga an samar da dukkan dalilan yin imani da Allah. "Domin su ɗanɗani azaba [sosai]." Allah tabbas yana iya azabtar da su ta wannan hanya, mai hikima ne wajen zaɓar hakan a gare su: "Lallai Allah Mabuwayi ne, Mai hikima." Sabanin wannan wuta mai ci har abada, da fatun da ke ci har abada, muna da cikakken hoto na lada cikakke da aka bai wa waɗanda suka yi imani da Allah kuma suka mayar da wannan imani zuwa aiki. Waɗannan an sanya su a cikin "aljanna da koguna ke gudana a ƙarƙashinsu". Lada ce da aka ba su har abada, don jaddada abubuwan zama da ci gaba: