A cikin wannan dogon sashe muna samun wani kallo na tarihin tafiyar imani, inda annabawa ne shugabanninta kuma ayyukansu ke alamta hanyarta. Muna da cikakken bayani game da abin da ake tsammani a kan wannan hanya. Tarihin imani ne da yadda yake mu'amala da ɗan adam yayin da yake tafiya a kan dogon tafiyarsa a wannan duniya. Yana yin kira duk lokacin da 'yan adam suka karkace daga madaidaiciyar hanya, wadda Allah ya shimfiɗa, don bin wasu hanyoyi, waɗanda sha'awar biyan buƙatun jiki ke jan hankalinsu. Haka ne, Shaiɗan ne yake neman biyan ramuwarsa a kan mutane, ya cika barazanarsa, kuma ya jagorance su ta wuyansu, ta hanyar waɗannan sha'awoyi, zuwa wuta. A ɗayan ɓangaren kuma, tafiyar daraja ta annabawa da manzanni tana miƙa shiriya ga ɗan adam, tana ba shi haske, kuma tana gabatar masa da kyakkyawan fata na farin ciki marar ƙarewa a aljanna, tana gargaɗinsa game da makircin tsohon maƙiyinsa, la'anannen Shaiɗan.

In this long passage we have a glimpse of the history of the procession of faith, with the prophets as its leaders and their actions marking its way. We have a detailed account of what is to be expected along this road. It is the history of faith and how it addresses itself to humanity as it travels along its long journey on this planet. It makes its address every time human beings stray away from the straight path, laid down by God, in order to follow other paths, tempted by the fulfilment of carnal desires. It is indeed Satan who seeks to satisfy his grudge against mankind, fulfil his threats and lead human beings by the collar, through these desires, to hell. In the opposite camp, the noble procession of prophets and messengers hold out guidance for humanity, give it light and present it with the prospect of endless happiness in heaven, warning it against the schemes of its old, accursed enemy, Satan.

Wannan wani abin al'ajabi ne da ke nuna gwagwarmayar zamani wadda ta shafi dukkan rayuwa kuma take ci gaba tsawon tafiyar. Tarihin ɗan Adam yana da sarƙaƙiya ƙwarai saboda mutum yana da yanayi biyu da kuma tsari mai matuƙar sarƙaƙiya.

It is an awesome scene portraying the age-old struggle that encompasses the whole of life and continues along the whole length of the journey. Human history is so complex because man has a dual nature and a highly sophisticated constitution.

Shi an halicce shi ne daga abubuwa guda biyu daban-daban gaba ɗaya, waɗanda aka haɗa su tare da nufin Allah: laka da aka halicce shi da ita, da kuma numfashin ruhin Allah wanda ya mayar da wannan laka ta zama ɗan adam. Wannan halitta ta musamman tana tafiya tare da yanayinta na musamman, kuma tana mu'amala da abubuwa masu sarƙaƙiya da kuma juna, da kuma duniyoyi daban-daban. Tana mu'amala da Zatin Allah, da nufinSa, da ƙarfinSa wanda ba a iya hanawa, da alherinSa mara iyaka da rahamarSa mai zuwa. Haka kuma tana mu'amala da Al'umma Madaukakiya, da mala'iku, da Shaiɗan da rundunarsa. Bugu da ƙari, tana mu'amala da wannan duniya da dokokinta masu aiki, da halittu masu rai a bisa wannan ƙasa; da kuma sauran mutane. A dukkan mu'amalarsa, yana dogara ne da wannan yanayin ɗan adam guda ɗaya, wanda basirarsa da iyawarsa ke taimakawa, waɗanda kuma na iya ja shi zuwa hanya ɗaya ko kuma hanyoyi masu sabanin juna.

He is made of two totally different elements, brought together by God’s will: the clay of which he is made and the breath of the divine spirit which made of this clay a human being. This unique being moves along, with his unique nature, and deals with highly complicated and mutually interactive elements, as well as different worlds. He deals with the Divine Being, His will, irresistible might, boundless grace and forthcoming mercy. He also deals with the Supreme Society, the angels, and with Satan and his tribe. Furthermore, he deals with this world and its operative laws, as well as the living things on this earth; and with other human beings. In all his dealings, he relies on this same human nature, served also by his talents and abilities that may pull in one or opposite directions.

A cikin wannan haɗaɗɗiyar hanyar sadarwa da alaƙoƙi ne tarihin ɗan Adam ke samuwa, wanda ƙarfi da raunin mutum, shiriyar da yake samu, adalcin da yake ƙoƙarin kiyayewa, hulɗarsa da wannan duniya da kuma duniyar lahira, da mu'amalarsa da abin da yake na zahiri da na ruhaniya a cikin wannan halitta, kuma a ƙarshe da nufin Allah. Daga dukkan waɗannan mu'amalolin ne tarihinsa ke samuwa, kuma a cikin hasken wannan sarkakiya mai tsanani ne ya kamata a yi bayanin tarihinsa.

It is in this complicated multitude of links and relations that human history is formed, influenced by man’s strengths and weakness, the guidance he receives, the righteousness he tries to maintain, his contacts with this world and with the world beyond, and his dealings with the material and the spiritual in this universe, and ultimately with God’s will. It is from all these dealings that his history is formed, and in the light of this extreme complexity that his history should be explained.

Waɗanda suke ƙoƙarin bayyana tarihin ɗan Adam ta fuskar tattalin arziki, siyasa, ilimin halittu, ruhaniya, ilimin hankali ko hankali, suna duba ɓangare ɗaya kawai daga cikin abubuwa masu tasiri da juna waɗanda ke shafar mutum, ko kuma duniyoyi daban-daban da yake mu'amala da su.

Those who try to explain human history in either economic, political, biological, spiritual, psychological or rational terms look only at one aspect of the interactive elements that influence man, or the distinctly separate worlds with which he deals.

Tanadin tarihin ɗan Adam da addinin Musulunci kaɗai ne ke ɗaukarsa da faɗin ra'ayi wanda ya ƙunshi duk wannan sarƙaƙiya, kuma yana duba tarihin ɗan Adam ta irin wannan fuska.

Only the Islamic explanation of human history takes such a broad view which encompasses all this complexity and looks at human history in such a perspective.

A cikin fage na farko na halitta, wanda muka riga muka duba, dukkan duniyoyi da abubuwan da suke bayyane da waɗanda suke ɓoye, waɗanda mutum zai yi mu'amala da su, sun kasance a lokaci na farko kwata-kwata.

Here we have some real scenes of this greatly complex history. In the first scene of creation, at which we have already looked, all the worlds and the elements, apparent and hidden, which man will have to deal with were present right in the first moment.

Mun ga iyawar da aka ba mutum ta asali, da girmansa a cikin Al'umma mafi ɗaukaka, lokacin da aka umarci mala'iku su yi sujada gare shi, kuma God da Kansa ya sanar da haihuwarsa. Haka kuma mun ga rauninsa da yadda maƙiyinsa ya yi amfani da shi. Mun ga faɗuwarsa zuwa duniya da yadda dole ne ya yi mu'amala da abubuwanta da dokokin halitta yadda suke aiki a cikinta.

We have seen the essential abilities given to man, and his honour in the Supreme Society, when the angels were ordered to prostrate themselves to him and God Himself announced his birth. We have also seen his weakness and how it has been exploited by his enemy. We have seen his fall to earth and how he has to deal with its elements and the laws of nature as they operate in it.

Daga nan muka ga cewa lokacin da mutum ya sauka a duniya, shi mumini ne ga Ubangijinsa, yana neman gafara, kuma yana ba da alkawarin halifancinsa a bisa duniya, wanda ya ɗaure shi da bin shiryarwar da zai samu daga Ubangijinsa, kada ya bi Shaiɗan ko son zuciyarsa. Domin ya taimaka masa ya cika wannan alkawari, sai aka ba shi gogewa ta farko. Lokaci ya wuce, mutum kuma ya tsinci kansa yana iyo a cikin tekun duniya, inda raƙuman ruwa ke jefar da shi ta wannan hanya da waccan. Dukkan abubuwa masu sarƙaƙiya, duka a cikinsa da kuma cikin duniya, sun ci gaba da yin tasiri a rayuwarsa. A nan muna ganin an kai shi ga halin jahilci, ko jāhiliyyah. Gaskiya ne cewa mutum na iya mantawa ko kuma ya sha kaye saboda raunin jikinsa. Wannan yana ba maƙiyinsa, Shaiɗan, ƙarfi, don haka dole ne a ceci mutum.

We then saw that as man fell to earth, he was a believer in his Lord, appealing for forgiveness, and giving the pledge of his vicegerency on earth, which committed him to follow the guidance that he would receive from his Lord and not to follow Satan or his own caprice. In order to help him fulfil that pledge, the first experience was granted to him. Time passed and man had to swim in the sea of the universe, with waves taking him this way and that. All the complicated elements both within him and in the universe continued to have an impact on his life. Here we see him having been led to a state of ignorance, or jāhiliyyah. It is true that man may forget or he overcome by his weakness. That gives power to his enemy, Satan, and hence man must be rescued.

Lokacin da mutum ya sauka a duniya, ya tuba ya nemi gafarar Allah saboda zunubinsa, yana mai alkawarin bin shiriya da kuma ci gaba da imani da cewa Allah Ɗaya ne. Amma sai ga shi a nan ya nisanta kansa sosai, yana haɗa abokan tarayya da Allah. An kauce masa daga hanya madaidaiciya, amma har yanzu yana da shiriyar da za ta iya mayar da shi. Yana da saƙon Ubangiji. Lallai rahamar Allah ta tanadi cewa ba a barin mutum ba tare da shiriya ba.

When man fell to earth, he repented and sought forgiveness for his sin, pledging to follow guidance and always to believe in God’s oneness, but here we find him having strayed far away, associating partners with God. He has been thrown far off course, but he has still the guidance which could bring him back. He has the divine message. Indeed God’s mercy has dictated that man is never left without guidance.

A cikin wannan sūrah muna ganin tafiyar imani, tare da masu ɗaukar tuta, manzannin Allah masu daraja, Nūh, Hūd, Ṣāliḥ, Lūɗ, Shu'aib, Mūsa da Muhammadﷺ, aminci ya tabbata a gare su duka. Muna ganin yadda waɗannan manzanni masu daraja suke ƙoƙari, da shiriyar Allah, don ceto mutane daga gangaren da Shaiɗan yake ƙoƙarin nutsar da su a ciki. Ana kwatanta a nan al'amuran gwagwarmaya tsakanin shiriya da ɓata, gaskiya da ƙarya, tsakanin manzanni masu daraja da mugayen mutane da aljanu. Haka kuma muna ganin a kowane mataki yadda ake hallaka kafirai, da yadda ake ceto masu imani.

Here in this sūrah we see the procession of faith, with its standard bearers, God’s noble messengers, Noah, Hūd, Şāliĥ, Lot, Shu`ayb, Moses and Muhammad peace be upon them all. We see how these noble messengers try, by God’s guidance, to rescue mankind from the precipice into which Satan attempts to sink them. Scenes of the struggle between guidance and error, truth and falsehood, the noble messengers and the evil ones from among the jinn and humans are portrayed here. We also see at every stage how the unbelievers are destroyed and how the believers are rescued.

Ba koyaushe ne ake ba da labarai a cikin Alƙur'ani bisa tsarin lokaci ba, amma a nan cikin wannan sūrah suna bin tsarin lokaci, domin sūrah ɗin tana ba da hangen nesa game da tafarkin da ɗan Adam ya bi tun farkon halittarsa. Har ila yau, tana kwatanta yadda waɗanda ke cikin tafiyar imani suke ƙoƙarin ceton mutum duk lokacin da ya karkata nesa da hanya madaidaiciya. Yayin da muke duba wannan fage mai faɗi, akwai wasu manyan layuka da suka cancanci a tattauna su a takaice kafin mu duba ayar nan dalla-dalla.

It is not always that stories are related in the Qur’ān according to chronological order, but here in this sūrah they are, because the sūrah gives a glimpse of the line followed by humanity ever since its first creation. It also portrays how those in the procession of faith try to rescue man every time he strays far away from the right path. As we look at this panoramic scene we can detect certain broad lines which deserve to be discussed briefly before we look at the passage in detail.

1. Ɗan Adam sau da yawa yakan karkata daga hanyar shiriya daga inda ya fara, har ya nutse cikin halin jahilci, wato jāhiliyyah, wanda ke da alamar shirka, watau haɗa abokan tarayya da Allah. Wannan yana faruwa ne sakamakon hulɗar abubuwa masu sarƙaƙiya da ke cikin halittar mutum da kuma abubuwan da yake fuskanta. Idan al'amarin ya kai wannan matsayi, sai Allah ya aiko manzo zuwa ga mutane, yana bayyana musu gaskiya iri ɗaya da suka taɓa samu kafin su nutse cikin jāhiliyyah. Wasu daga cikinsu sukan rubuta halakarsu da hannayensu, yayin da wasu kuma suke iya kāre kansu ta hanyar komawa ga gaskiyar imani.

1. Human beings often stray from the path of guidance from where they started in order to sink into a state of ignorance, or jāhiliyyah, that is characterized by associating partners with God. This happens as a result of the interplay of the complex elements that exist in man’s own constitution and the elements which he has to deal with. When this state of affairs is reached, God sends a messenger to human beings explaining to them the very same truth they had had before sinking into jāhiliyyah. Some of them write their own destruction, while others are able to spare themselves by returning to the truth of faith.

Waɗannan su ne waɗanda suka yarda cewa suna da Ubangiji guda ɗaya, kuma suna miƙa kai gare Shi kaɗai da cikakkiyar zuciya da yardar kansu. Su ne suke saurarar manzonsu yayin da yake faɗa musu: “Ya ku mutanena, ku bauta wa Ubangiji kaɗai: ba ku da wani abin bautawa sai Shi.” (Ayoyi 59, 65, 73, 85) Wannan shi ne ainihin jigon addinin Allah a tarihin ɗan Adam. Kowane manzo ya yi wa mutanensa wannan saƙo guda, waɗanda suka faɗa cikin shirin Shaiɗan suka haɗa abokan tarayya da Ubangiji, ko da yake waɗannan abokan tarayya na iya bambanta a al'ummomin jāhiliyyah daban-daban. Wannan gaskiya ta asali ita ce jigon yaƙin tsakanin gaskiya da ƙarya. Yadda mutane suke kallon wannan gaskiya ta asali ne ke sanya su cikin tsarin waɗanda za a halakar, ko waɗanda Allah zai tsira da su. Alƙur'ani ya bayyana yadda duk waɗannan manzanni suka bayyana wannan muhimmiyar gaskiya cikin harsunansu daban-daban, suna amfani da kalmomi iri ɗaya a ko'ina: “Ya ku mutanena, ku bauta wa Ubangiji kaɗai: ba ku da wani abin bautawa sai Shi.” Wannan yana jaddada haɗin kan addinin Allah a tarihi, har ma a cikin furucinsa. Kalmomin kansu suna da matuƙar daidaito wajen bayyana ainihin imani, kuma maimaita amfani da su yana nuna haɗin kan wannan imani ta hanya bayyananniya. Wannan a kanta yana da muhimmanci.

These are the ones who accept that they have a single God and submit willingly and totally to Him alone. It is they who listen to their messenger as he says to them: “My people, worship God alone: you have no deity other than Him.” (Verses 59, 65, 73, 85) This is indeed the essence of the divine faith throughout human history. Every messenger preached this same message to his people who had succumbed to Satan’s design and associated partners with God, although these partners may differ in different jāhiliyyah societies. It is this basic truism that is at the core of the battle between truth and falsehood. It is people’s attitudes to this basic fact that puts them in the camp of those who are destroyed, or those who are saved by God. The Qur’ān relates how all these messengers expressed this essential fact in their various languages, using the same wording throughout: “My people, worship God alone: you have no deity other than Him.” This serves to emphasize the unity of the divine faith throughout history, even in its verbal expression. The wording itself is so precise in expressing the essence of faith, and its repeated usage portrays in a very tangible way the unity of this faith. This is in itself significant.

Tafiyar imani, wadda manzannin kirki da God ya aiko wa mutane suka jagoranta, an bayyana ta a fili a cikin surar. Kafin wannan kuwa akwai babbar tafiyar imani a dukkan sararin duniya: "Ubangijinku shi ne God wanda ya halicci sammai da ƙasa a cikin kwanaki shida, sa'an nan ya hau kan ƙaddara. Yana rufe yini da dare, suna binsa da sauri. Rana da wata da taurari an sanya su masu biyayya ga umurninsa. Lallai halitta duka da iko duka nasa ne. Mai albarka ne God, Ubangijin halittu." (Aya ta 54)

The procession of faith, led by the noble messengers God has sent to mankind, is clearly demonstrated in the sūrah. This is preceded by the greater procession of faith in the whole universe: “Your Lord is God who has created the heavens and the earth in six aeons, and is established on the throne. He covers the day with the night in swift pursuit. The sun, the moon and the stars are made subservient to His command. Surely all creation and all authority belong to Him. Blessed is God, the Lord of the worlds.” (Verse 54)

Duk manzannin da Allah ya aika sun yi kira ga miƙa wuya ga Mahalicci Maɗaukaki wanda ya halicci sammai da ƙasa, kuma ya kafa kansa a kan kursiyi, wanda ya sanya dare yana bin rana, ya kuma sanya rana, wata da taurari suna tafiya, suna masu biyayya ga nufinsa. Shi ne ya halicci komai kuma shi ne yake da iko a kan komai. Hakika manzanninsa suna kira ga dukan ɗan Adam su miƙa wuya ga Allah, Ubangijin dukan halittu, suna ƙoƙarin ceton ɗan Adam daga makircin Shaiɗan, wanda yake ƙoƙarin karkatar da ɗan Adam daga Allah zuwa halin jahilci. Wannan hali yana da siffofi marasa iyaka, amma dukan waɗannan siffofi suna da hali ɗaya a tsakaninsu, wato shirka: haɗa abokan tarayya da Allah, da'awar cewa suna da ikon Ubangiji tare da shi.

All messengers sent by God advocated submission to the Supreme Being who created the heavens and the earth, and established Himself on the throne, and who set the night to pursue the day, and set the sun, moon and stars in motion making them subservient to His will. It is He who has created all and possesses authority over all. Indeed, His messengers call on all mankind to submit to God, the Lord of all the worlds, striving to save mankind from Satan’s schemes who endeavours to divert humanity away from God and to a state of ignorance. That state has endless forms, but all these forms have in common the characteristic of associating partners with God, claiming that they share Lordship with Him.

Hanyar Alqur'ani sau da yawa tana haɗa miƙa wuya da duniya ke yi wa Allah da kira ga mutane su zauna cikin jituwa da duniya, su miƙa wuya ga Allah kamar yadda sauran duniya ta yi, kuma da nufinsa ne duniya ke tafiya. Wannan gaskiyar ta duniya tabbas za ta girgiza zuciyar mutum sosai, tana kiransa daga cikinsa ya shiga wannan miƙa wuya da yardar rai, don kada ya zama shi kaɗai bayanin da ba ya dacewa a cikin dukkan tsarin duniya.

Mun aika Nuhu zuwa ga mutanensa, sai ya ce: "Ya mutanena, ku bauta wa Allah kawai"? No — per the rules, the original says "God", so: "Ya mutanena, ku bauta wa Ubangiji kaɗai: ba ku da wani abin bautawa sai Shi. Ina tsoron kada azaba ta same ku a ranar mai girma." Sai manyan mutanensa suka amsa: "Lallai muna ganin kana cikin ɓata bayyananne." Ya ce: "Ya mutanena, ba ni cikin ɓata ba, amma ni Manzo ne daga Ubangijin dukkan halittu. Ina isar muku da saƙonnin Ubangijina, kuma ina ba ku shawara ta gaskiya, don na sani daga wurin Allah abin da ba ku sani ba. Shin kuna ganin abin mamaki ne tunatarwa daga Ubangijinku ta zo muku ta hannun wani mutum daga cikinku, domin ya yi muku gargaɗi, ku kuma ku nisanci mugunta, a yi muku jinƙai?" Amma suka ƙaryata shi, sai Muka tsira da shi tare da waɗanda suka tsaya tare da shi a cikin jirgi, muka sa waɗanda suka ƙaryata ayoyinmu suka nutse. Lallai su mutane ne makafi.

We sent Noah to his people, and he said: “My people, worship God alone: you have no deity other than Him. I fear lest suffering befall you on an awesome day.” The great ones among his people replied: “We certainly see that you are in obvious error. “Said he: “My people, I am not in error, but I am a Messenger from the Lord of all the worlds. I am delivering to you my Lord’s messages and giving you sincere counsel, for I know [through revelation] from God what you do not know. Do you think it strange that a reminder from your Lord should come to you through a man from among yourselves, so that he might warn you, and that you may keep away from evil and be graced with His mercy?” But they accused him of lying, so We saved him together with all those who stood by him, in the ark, and caused those who rejected Our revelations to drown. Surely they were blind people. (Verses 59-64)

Wannan labarin tarihi na farko yana ba mu taƙaitaccen tarihin Nuhu. Ba ya haɗa da cikakkun bayanan da aka bayar a wasu wurare na Alƙur'ani inda jigon da ake tattaunawa a cikin Suratul Hud da Suratu Nuhu ke buƙatar su. Manufar bayar da shi a nan ita ce bayyana manyan sifofin da muka riga muka tattauna: yanayin imani, yadda ake isar da saƙon Allah, yadda mutane ke karɓar sa, martanin manzon ga amsar da yake samu, da kuma a ƙarshe aukuwar azaba da aka yi wa gargaɗi a kanta. Saboda haka, ana ambaton waɗannan ɓangarorin labarin kawai da ke bayyana waɗannan abubuwa, bisa ga hanyar gaba ɗaya ta labarun tarihi na Alƙur'ani.

This first historical account gives us a brief history of Noah. It does not include the details given elsewhere in the Qur’ān where these are required by the main theme under discussion in Sūrahs, Had and Noah. The main purpose of giving it here is to describe the main features which we have already discussed, the nature of faith, how to deliver God’s message, how people receive it and the messenger’s reaction to the response he gets, and finally the infliction of the punishment against which they were warned. Hence, only those aspects of the story which outline these points are mentioned here, following the general method of Qur’ānic historical accounts.

Tarihi yana ci gaba, kuma surar ta ci gaba zuwa wani mataki. Yanzu muna fuskantar mutanen 'Ād, waɗanda aka aiko wa Annabi Hūd.

History moves along and the sūrah moves on to another stage. We are now face to face with the people of `Ād, to whom the Prophet Had was sent.

Zuwa ga ƙabilar `Ād kuwa, mun aika musu ɗan’uwansu Hūd. Ya ce: “Ya mutanena, ku bauta wa Allah kaɗai, ba ku da wani abin bautawa face Shi. Shin, ba za ku ji tsoron Allah ba?” Manyan mutanensa waɗanda suka kafirta suka ce: “Haƙiƙa muna ganin kana cikin rashin hankali, kuma haƙiƙa muna zaton kai maƙaryaci ne.” Ya ce: “Ba ni da rashin hankali, ya mutanena, amma ni Manzo ne daga Ubangijin talikai. Ina isar muku da saƙonnin Ubangijina, kuma ina ba ku shawara mai gaskiya da amana. Shin kuna ganin abin mamaki ne tunatarwa daga Ubangijinku ta zo muku ta hannun wani mutum daga cikinku, domin ya yi muku gargaɗi? Ku tuna fa, Shi ne ya sanya ku magada bayan mutanen Nūḥ, kuma ya ba ku ƙarfin jiki da girma fiye da sauran mutane. Ku tuna, don haka, ni’imomin Allah domin ku samu rabauta.” Suka amsa: “Shin ka zo mana ne don ka umarce mu mu bauta wa Allah kaɗai, mu bar abin da kakanninmu suke bautawa? To, ka kawo abin da kake yi mana barazana da shi, idan kana cikin masu gaskiya.” Ya ce: “Haƙiƙa azaba da fushin Ubangijinku sun riga sun same ku. Shin kuna jayayya da ni game da wasu sunaye da ku da kakanninku kuka ƙirƙira, waɗanda Allah bai saukar da wata hujja a kansu ba? To, ku jira, ni ma ina jira tare da ku.” Saboda rahamarmu, muka tsira da shi tare da waɗanda suka tsaya tare da shi, kuma muka karkashe sauran mutanen da suka ƙaryata ayoyinmu, waɗanda ba su yi imani ba.

And to `Ād [We sent] their brother Hūd. He said: “My people, worship God alone, you have no deity other than Him. Will you not, then, be God-fearing.’” Said the great ones among his people who disbelieved: “We clearly see that you are weakminded, and, truly, we think that you are a liar.” Said [Hūd]: “Weak-minded I am not, my people’, he said: “I am a Messenger from the Lord of all the worlds. I am delivering to you my Lord’s messages and giving you sincere and honest counsel. Do you think it strange that a reminder from your Lord should come to you through a man from among yourselves, so that he might warn you? Do but remember that He has made you successors of Noah’s people, and given you a larger stature than other people. Remember, then, God’s favours so that you may attain success.” They answered: `Have you come to tell us to worship God alone, and give up what our forefathers used to worship? Bring about, then, whatever you are threatening us with, if you are a man of truth.” Said [Hūd]: “You are already beset by loathsome evil and by your Lord’s condemnation. Are you arguing with me about some names you and your forefathers have invented, and for which God has given no warrant? Wait, then, if you will. I too am waiting.” So, by Our grace, We saved him together with all those who stood by him, and We wiped out the last remnant of those who denied Our revelations and would not believe. (Verses 65-72)

Zuwa ga Thamūd (muka aika) ɗan'uwansu Şāliĥ. Ya ce: ‘Ya mutanena, ku bauta wa Allah kaɗai: ba ku da wani ilah sai Shi. Hujja bayyananniya daga Ubangijinku ta zo muku. Wannan rakumiyar Allah alama ce a gare ku, don haka ku bar ta ta yi kiwo a ƙasar Allah, kuma kada ku cuce ta, don kada azaba mai raɗaɗi ta same ku.

And to Thamūd [We sent) their brother Şāliĥ. He said: ‘My people, worship God alone: you have no deity other than Him. Clear evidence of the truth has come to you from your Lord. This she-camel belonging to God is a token for you, so leave her alone to pasture on God’s earth and do her no harm, lest grievous punishment befall you.

Ka tuna cewa Shi ne ya sanya ku magada bayan 'Ād, kuma ya tabbatar muku da zama a bisa ƙasa. Kuna gina wa kanku fadoji a filayenta, kuna sassaka gidaje a cikin duwatsu. Don haka ku tuna ni'imomin Allah, kada ku yi yawo kuna yada fasadi a cikin ƙasa." Manyan mutanen kaumarsa waɗanda suka yi alfahari da girmankansu a kan duk waɗanda aka ɗauka raunana, suka ce wa mabiya imani daga cikinsu: "Shin kun san cewa Ṣāliḥ manzo ne wanda Ubangijinsa ya aiko?" Suka amsa: "Lallai mun yi imani da saƙon da aka aiko shi da shi." Masu girman kai suka ce: "Amma mu, mun ƙi abin da kuke imani da shi." Suka yanka rakumar nan da zalunci, suka yi tsayayya da umarnin Ubangijinsu a fili, suka ce: "Ya Ṣāliḥ, ka kawo abin nan da ka yi mana barazana da shi, idan kana cikin manzannin (Allah) da gaske." Sai girgizar ƙasa ta kama su, safiya ta same su kwance matattu a gidajensu. Ya juya musu baya, ya ce: "Ya ku mutanena, na isar muku da saƙon Ubangijina, na kuma ba ku shawara da gaskiya, amma ba ku son masu ba da shawara ta gaskiya." (Ayoyi 73-79)

Remember that He has made you the successors of `Ād and settled you firmly in the land. You build for yourselves palaces on its plains and carve out houses on the mountains. Remember, then, God’s favours and do not go about spreading corruption in the land.” The great ones among his people who gloried in their arrogance towards all who were deemed weak, said to the believers among them: “Do you really know that Şāliĥ is a Messenger sent by his Lord?” They answered: “We do believe in the message he has been sent with.” The arrogant ones said: “For our part, we reject what you believe in.” They cruelly slaughtered the she-camel, and insolently defied the commandment of their Lord, and said: “Şālīĥ, bring about the (punishment) with which you have threatened us, if you are truly one of (Gods) messengers.” Thereupon an earthquake overtook them and the morning found them lying lifeless on the ground in their very homes. He turned away from them, and said: `My people, I delivered to you my Lord’s message and counselled you sincerely, but you do not like those who give sincere counsel.” (Verses 73-79)

Wannan wani babi ne kuma a tarihin ɗan Adam. Wani nutsewa ne kuma cikin jahilci, da kuma arangama tsakanin gaskiya da ƙarya wadda take ƙarewa da wani halakar kafirai.

Yayin da tarihi ke ci gaba, muna zuwa zamanin Annabi Ibrahim (amincin Allah ya tabbata a gare shi), amma surar ba ta yi magana a nan a kan tarihin Ibrahim ba, domin tana so ne kawai ta tattauna makomar al'ummomin da suka ki karɓar saƙon Allah. Wannan yana daidai da aya ta huɗu a cikin surar da ke cewa: "Kuma nawa ne daga alƙarya da Muka halakar, sai azabarMu ta zo musu da dare, ko kuma suna hutawa da rana." (Aya ta 4) Waɗannan labarai na al'ummomin da suka gabata suna ba da wasu cikakkun bayanai game da abin da wannan magana ta taƙaice. Ba a halakar da mutanen Ibrahim ba, domin Annabi Ibrahim (amincin Allah ya tabbata a gare shi) bai roƙi Ubangijinsa ya hallaka su ba. Maimakon haka, ya bar su tare da gumakan da suke bautawa maimakon Allah. Anan ga takaitaccen bayani game da labarin mutanen Lutu, wanda ya kasance ɗan ɗan'uwan Ibrahim kuma zamaninsa ɗaya, domin labarin ya ƙunshi bayar da gargaɗi, ƙin karɓa daga kafirai, da halaka. Don haka yana dacewa da abin da surar ke magana a kai.

As history moves on we come to the time of the Prophet Abraham (peace be upon him), but the sūrah does not refer here to Abraham’s history, because it only wants to discuss the fate of those nations who rejected the divine message. This is in line with the fourth verse in the sūrah which says: “How many a community have We destroyed, with Our punishment falling upon them by night, or at midday while they were resting.” (Verse 4) These stories of earlier communities give some details of what this statement sums up. Abraham’s people were not destroyed because the Prophet Abraham (peace be upon him) did not request his Lord to destroy them. Instead, he abandoned them and the deities they worshipped instead of God. We have here a brief account of the story of the people of Lot, who was Abraham’s nephew and contemporary, because the story involves giving warnings, rejection by unbelievers, and destruction. It thus fits in with what the sūrah is all about.

Lūɗu ya ce wa mutanensa: "Shin za ku ci gaba da aikata fasikanci wanda babu wanda ya taɓa aikatawa a duniya kafin ku? Kuna kusantar maza da sha'awa, maimakon mata."

And Lot said to his people: “Will you persist in the indecencies none in all the world had ever committed before you? With lust you approach men instead of women.

Lallai ku kuna aikata abin alfasha ne fiye da kowa a talikai. Amsar mutanensa kawai ita ce: "Ku kore su daga ƙasarku; domin lallai su mutane ne masu kamun kai." Muka tsirar da shi tare da iyalansa, sai matarsa kawai; ta kasance daga cikin waɗanda suka zauna baya. Muka saukar musu da ruwan sama mai ƙarfi. Ku duba yadda ƙarshen mutanen nan masu laifi ya kasance.

Indeed, you are given to excesses. His people’s only answer was: “Drive them out of your land; for they are indeed people who would keep chaste.” We saved him together with his household, except his wife: she was one of those who stayed behind. We let loose a heavy rain upon them. Behold what happened in the end to those criminal people. (Verses 80-84)

Labarin na gaba game da al'ummomin da suka ƙi addinin Allah a zamanin dā shi ne na ƙarshe da aka bayar a cikin wannan sūrah. Yana magana ne game da mutanen Madyan da Annabinsu, Shu`ayb.

The next account of communities rejecting the divine faith in those ancient days is the last given in this sūrah. It speaks about the people of Madyan and their Prophet, Shu`ayb.

Zuwa ga Madyan kuma [Mun aika] ɗan'uwansu Shu'aibu. Ya ce: "Ya mutanena, ku bauta wa Allah kaɗai, ba ku da wani abin bautawa face Shi. Hujja bayyananniya daga Ubangijinku ta zo muku. Ku cika awo da ma'auni [a mu'amalarku], kuma kada ku hana mutane abin da ya zama nasu da hakki. Kada ku yi ɓarna a bayan ƙasa bayan an daidaita ta sosai. Wannan shi ne mafi alheri a gare ku, idan kun kasance masu imani na gaskiya. Kada ku zauna a kowace hanya kuna tsoratarwa da kau da mutane daga hanyar Allah, wanda ya yi imani da Shi, kuna neman sa ta karkace. Ku tuna lokacin da kuke kaɗan, yadda Ya ƙara muku yawa da sauri. Ku duba yadda ƙarshen masu yin ɓarna ya kasance. Idan akwai wasu daga cikinku da suka yi imani da saƙon da aka aiko ni da shi, akwai kuma waɗanda ba su yi imani ba, to ku yi haƙuri har Allah ya yi hukunci tsakaninmu. Shi ne mafi alheri cikin masu hukunci." Manyan mutanensa, waɗanda suka yi fariya da girman kansu, suka ce: "Lallai za mu kore ka, ya Shu'aibu, da waɗanda suka yi imani tare da kai daga ƙasarmu, sai dai idan kun koma cikin addinimu." Ya ce: "Ko da kuwa ba mu so ba? Za mu zama masu ƙirƙirar ƙarya ga Allah idan muka koma ga hanyoyinku bayan Allah ya tsare mu daga gare su."

And to Madyan [We sent] their brother Shu`ayb. He said: “My people, worship God alone: you have no deity other than Him. Clear evidence of the truth has come to you from your Lord. Give full measure and weight [in your dealings], and do not deprive people of what rightfully belongs to them. Do not spread corruption on earth after it has been so well ordered. That is best for you, if you are true believers. Do not squat on every road, threatening and turning away from God’s path anyone who believes in Him, and trying to make it appear crooked. Remember when you were few and how He caused you to rapidly increase in number. Behold what happened in the end to those who spread corruption. If there be some among you who believe in the message with which I am sent, and others who do not believe, then be patient until God shall judge between us. He is the best of all judges.” Said the great ones among his people, who gloried in their arrogance: “We shall indeed expel you, Shu`ayb, and your fellow believers from our land unless you return to our fold. “ He said: “Even though we are unwilling? We should be guilty of fabricating lies against God, if we were to return to your ways after God has saved us from them.

Ba zai yiwu mu koma gare su ba, sai dai idan Allah Ubangijinmu ya so hakan. Note: The rules say to write the Hausa word for God, not "Allah". Correcting that: Ba zai yiwu mu koma gare su ba, sai dai idan Ubangijinmu, Allah, ya so hakan. Revised translation (using the Hausa word for God): Ba zai yiwu mu koma gare su ba, sai dai idan Ubangiji, Ubangijinmu, ya so hakan.

Tsoratarwa da gargaɗi ba sa iya girgiza ko tsoratar da imani mai ƙarfi. Shu'aibu ya tsaya kyam a kan matsayinsa, wani matsayi da ba zai iya motsawa ko da inci ɗaya daga cikinsa ba. Wannan matsayi shi ne na zaman lafiya tare da juna, wanda zai ba kowane mutum damar karɓar addinin da ya zaɓa da kuma miƙa wuya ga ikon da yake amincewa da shi, yana jiran hukuncin Allah tsakanin ƙungiyoyin biyu. Babu mai kira zuwa ga addinin Allah da zai iya yin wata sulhu, ko ƙarama, fiye da wannan iyaka, duk girman matsin lambar da yake fuskanta. In ba haka ba, zai ci amanar gaskiyar da yake kira zuwa gare ta.

Threats and warnings cannot shake or intimidate a strong faith. Shu`ayb made his stand taking a position from which he could not budge an inch. That was the position of peaceful coexistence which would allow every individual to adopt the faith of his or her choice and submit to the authority which he or she acknowledged, awaiting God’s judgement between the two groups. No advocate of a divine faith can make even the smallest compromise beyond this point, great as the pressures to which he is exposed may be. Otherwise, he would betray the truth he advocates.

Sa'an nan manyan shugabannin mutanensa masu girman kai suka amsa tayinsa da barazanar korarsa daga ƙasarsu sai ya bi tafarkinsu. Sai Shu'aibu ya tsaya tsayin daka ga gaskiya, yana mai bayyana cewa ba zai koma ga addinin ƙarya ba bayan Allah ya tsamo shi daga gare shi. Ya juya zuwa ga Ubangijinsa, Mai tsaronsa, yana roƙon Shi ya taimake shi a kan masu kiran zuwa ga sharri: "Ya ce: 'Ko da yake ba mu so ba? Za mu zama masu ƙirƙirar ƙarya a kan Allah, idan muka koma ga tafarkinku bayan Allah ya tsamar da mu daga gare su. Ba zai yiwu mu koma gare su ba, sai dai idan Allah, Ubangijinmu, ya so haka. Ubangijinmu yana da cikakken sani game da kowane abu. A kan Allah muke dogara. Ya Ubangijinmu, ka bayyana gaskiya tsakaninmu da mutanenmu; gama Kai ne mafi alherin mai bayyana gaskiya.'" (Ayoyi 88-89)

When the arrogant chiefs of his people responded to his offer by threats of expulsion from their land unless he toed their line, Shu`ayb stood up for the truth, declaring that he would not go back to the false faith after God had rescued him from it. He turned to his Lord and protector, appealing to Him for support against the advocates of evil: “He said: ‘Even though we are unwilling? We should be guilty of fabricating lies against God, if we were to return to your ways after God has saved us from them. It is not conceivable that we should return to them, unless God, our Lord, so wills. Our Lord has full knowledge of everything. In God we place our trust. Our Lord, lay open the truth between us and our people; for You are the best to lay open the truth. “(Verses 88-89)

Waɗannan kalmomi kaɗan suna bayyana yanayin imani da tasirinsa a kan muminai, da kuma yanayin jāhiliyyah da mummunan tasirinta. Muna kuma ganin a fili yadda gaskiyar Allah take raya zuciyar Annabi ﷺ: "Ya ce: 'Ko da kuwa ba mu yarda ba?'" (Aya ta 88) Halinsa cikakken ƙin yarda ne da barazanarsu ta zalunci: "Lalle ne, za mu kori ka, ya Shu'aibu, da waɗanda suka yi imani tare da kai daga ƙasarmu, sai dai idan kun koma addininmu." (Aya ta 88) Yana tambayar su ko suna shirye su je har ƙarshe, su tilasta shi da abokan imaninsa su koma addininsu bayan Allah ya tsare su daga gare shi: "Za mu zama masu ƙirƙirar ƙarya a kan Allah idan muka koma tafarkinku bayan Allah ya tsare mu daga gare su." (Aya ta 89)

Maulana Mawdūdī ya ce a cikin littafinsa na ilimi mai suna The Moral Foundation of the Islamic Movement:

Maulana Mawdūdī says in his scholarly work The Moral Foundation of the Islamic Movement:

Ko mutum mai ƙaramin fahimta game da rayuwar ɗan adam ba zai kasa fahimtar cewa dukkan batun jin daɗin ɗan adam ya dogara gaba ɗaya ga wanda ke riƙe da iko a kan al'amuran ɗan adam ba. Jirgin ƙasa yana tafiya ne kawai zuwa inda direbansa ya ƙaddara. Dukkan fasinjoji za su iya tafiya ne kawai zuwa wuri guda, ko suna so ko ba sa so. Haka nan, jirgin wayewar ɗan adam yana tafiya zuwa inda waɗanda ke riƙe da mulki suka umarta. A bayyane yake cewa ɗan adam baki ɗaya ba zai iya ƙin tsarin da waɗanda ke da cikakken iko a duniya suka ɗora ba. Su ne ke tafiyar da al'amuran ɗan adam, kuma talakawa suna dogara gare su don cimma burikansu da muradansu. Irin waɗannan mutane suna da hanyoyin tsara ra'ayoyi da akidu, suna gabatar da su ta hanya mai jan hankali. Suna iya yin tasiri a kan halayen mutum, su sarrafa tsarin zamantakewa, kuma su tsara dabi'un ɗabi'a. Idan irin waɗannan shugabanni masu imani ne na gaskiya, masu tsoron Allah, kuma suna fatan samun lada daga gare Shi a Ranar Lahira, to dukkan tsarin rayuwa zai kasance a kan hanyar alheri da shiriya babu makawa. Mugayen mutane za su gyaru cikin sauƙi, kuma za su fahimci cewa hanyar da imani ya tsara ita ce ta dace. Kowace kyakkyawar ɗabi'a za ta tabbata kuma ta fara ba da 'ya'yanta. Mafi ƙarancin amfanin tasirin zamantakewa shi ne a kame mugunta, idan ba a kawar da ita gaba ɗaya ba. A gefe guda kuma, idan jagoranci ya fāɗa hannun mutanen da suka karkace daga tafarkin da Allah da ManzonSa suka shimfiɗa, suka bi son zuciyarsu, suka wuce iyakokinsu, suka yi rayuwa marar horo, to dukkan tsarin rayuwa zai dogara ne a kan zalunci, wuce gona da iri da ɓarna. Lalacewa za ta shiga cikin akidu, ra'ayoyi, ilimi, ɗabi'a, siyasa, al'adu, wayewa, da kuma harkokin kasuwanci, doka da adalci. Mugunta za ta yaɗu ba tare da an hana ta ba...

Even a person with superficial insight into human life cannot fail to realize that the whole question of human well-being depends entirely on who exercises control over human affairs. A train runs only to the destination determined by its driver. All passengers can travel only to the same destination, whether they like it or not. In the same way, the train of human civilization travels to where those who exercise power dictate. It is only too apparent that humanity as a whole cannot refuse the plan imposed by those who are in obvious control of all power throughout the world. It is those who conduct human affairs, and up to whom the masses look for the achievement of their goals and ambitions. Such people have the means of shaping ideas and theories, formulating them in an appealing fashion. They can influence personal habits, control social systems and mould moral values. If such leaders are good believers who fear God and who hope to receive reward from Him on the Day of Judgement, then the whole system of life will inevitably be set on the course of goodness and proper guidance. Evil people will be easily reformed and will realize that the path charted by faith is the proper one. Every good value becomes well established and begins to yield its fruit. The least benefit of social influence is that evil will be contained if not vanquished. On the other hand, if leadership is assumed by people who have deviated from the path laid down by God and His Messenger, and followed instead their own desires, exceeded their limits and led an undisciplined life, then the whole system of life will be based on tyranny, excesses and indecencies. Corruption will creep into concepts, theories, education, morality, politics, culture, civilization, as well as business transactions, law and justice. Evil will spread unchecked...

Yayin da Musulunci ke kira ga mutane da su karbi dukkan iko da mutane suka kwace don mayar da shi duka ga Allah, yana kiran su kawai da su ceci mutuncinsu da kuma kubutar da kansu daga bautar wasu halittu. Idan suka amsa wannan kira, a gaskiya suna ceton rayukansu da dukiyoyinsu daga shirin azzalumai, wadanda ke biyan bukatun zuciyarsu. Ta haka, Musulunci yana bukatar mabiyansa su dauki cikakken nauyin yakar zalunci, karkashin tutarsa, su kuma bada duk wata sadaukarwa da irin wannan gwagwarmaya za ta bukata. Amma a lokaci guda, yana kare su daga bukatar yin sadaukarwa mafi tsada da wulakanci. Yana kare mutuncinsu kuma yana tabbatar da tsaron kansu a lokaci guda. Saboda haka, Annabi Shu'aibu [aminci ya tabbata a gare shi] ya bayyana maganarsa a fili: "Za mu zama masu kirkirar karya kan Allah, idan muka koma ga hanyoyinku bayan Allah ya tsamo mu daga gare su. Ba zai yiwu mu koma gare su ba." (Aya ta 89)

As Islam calls upon people to retrieve all authority usurped by human beings in order to return it all to God, it simply calls on them to rescue their humanity and save themselves from submission to fellow creatures. When they make a positive response, they actually save their souls and their property from the designs of tyrants, that serve their desires. In so doing, Islam requires its followers to bear the full burden of fighting tyranny, under its own banner, giving all the sacrifices such a fight may require. But at the same time, it spares them having to give sacrifices that are much more costly and humiliating. It protects their dignity and ensures their own safety at the same time. Hence, the Prophet Shu`ayb [peace be upon him] makes his statement loud and clear: “We should be guilty of fabricating lies against God, if we were to return to your ways after God has saved us from them. It is not conceivable that we should return to them.” (Verse 89)

Ta haka Shu`ayb ya tsaya gaba da manyan shugabannin al'ummarsa masu girman kai, yana nuna matsayinsa a fili kuma yana ɗaga kansa sama. Amma a lokaci guda yana sunkuyar da kansa a gaban Ubangijinsa, yana bayyana mika wuyansa gare Shi kaɗai, yana gane cewa ilimin Shi ya kewaye komai da ke cikin sararin halitta. Yayin da yake magana game da Ubangijinsa, bai yi wata magana ta ƙarshe game da abin da zai faru ba. Kawai yana bayyana cewa ya miƙa kansa gaba ɗaya ga Allah: "Ba zai yiwu mu koma gare su ba, sai dai idan Allah, Ubangijinmu, Ya so haka. Ubangijinmu yana da cikakken ilimin kowane abu." (Aya ta 89)

Thus Shu`ayb stands up to the arrogant chiefs of his people, making his attitude absolutely clear and with his head raised high. Yet at the same time, he hangs his head down before his Lord, declaring his submission to Him alone, recognizing that His knowledge encompasses everything in the universe. As he refers to his Lord, he makes no final statement concerning what may happen. He simply declares that he has surrendered himself completely to God: “It is not conceivable that we should return to them, unless God, our Lord, so wills. Our Lord has full knowledge of everything.” (Verse 89)