Até yanzu a muhawara da ke cikin wannan sūrah da mutanen littattafan da suka gabata, watau Yahudawa da Nasara, ta fi mayar da hankali ne kan tarihin Bani Isra'ila da yadda suka amsa wa Annabawan da suka zo musu don su shiryar da su, kan koyarwar da waɗannan Annabawan suka yi wa'azi da ita, da kuma alkawura da wa'adodin da Bani Isra'ila suka ɗauka wa kansu. Wannan ya ƙunshi tarihi daga zamanin Musa zuwa lokacin Muhammadu ﷺ (aminci ya tabbata a gare su duka biyu). Yawancin muhawarar ta kasance da Yahudawa, yayin da take da ɗan gajeren bayani ga Nasara, tare da wasu ambato game da mushrikai, musamman idan sun raba wasu halaye da sauran ƙungiyoyin biyu.

So far in the sūrah, the debate with the people of earlier revelations, i.e. the Jews and the Christians, has mainly focused on the historical record of the Israelites and their response to the Prophets who came to lead them, the teachings that these Prophets preached, and the covenants and pledges to which the Israelites committed themselves. This covered a historical span from the era of Moses to the time of Muĥammad (peace be upon them both). The argument so far was in the most part with the Jews, shorter ones with the Christians, with a few references to the idolaters, particularly when they shared certain features with the other two groups.

A wannan sashe, an mayar da mu baya a tarihi, zuwa zamanin Ibrahim. Abubuwan da aka gabatar a nan da kuma yawan cikakken bayanin da aka bayar sun dace sosai da jigon surah gaba ɗaya. Haka kuma suna da dangantaka kai tsaye da dogon kuma mai tsanani muhawarar da ake yi tsakanin Musulmai da Yahudawa a Madina a lokacin da aka saukar da waɗannan ayoyi.

In this section we are taken farther back in history, to the era of Abraham. The events and amount of detail presented here fall neatly into context with the subject matter of the sūrah as a whole. They are also immediately relevant to the long and hard debate that was taking place between the Muslims and the Jews in Madinah when these verses were revealed.

Mutanen littattafan saukar farko suna komawa asalinsu zuwa Ibrahim ta hanyar ɗansa Ishaku (amincin Allah ya tabbata a gare su). Abin fahimta ne, sun kasance koyaushe suna alfahari da wannan dangantaka, kamar yadda suka riƙe alkawuran da Ubangiji ya yi wa Ibrahim na albarkace shi da zuriyarsa, da alkawarin da Ubangiji ya yi da su. Wannan ya kai su ga yin ikirarin keɓantacce na adalci da riƙon saƙon Ubangiji zuwa ga ɗan Adam. Haka kuma ya ruɗe su har suka yi imani cewa Aljanna tasu ce kawai, komai abin da suka aikata.

The people of earlier revelations trace their origins back to Abraham by way of his son Isaac (peace be upon them). Understandably, they have always been proud of this relationship, just as they have cherished the promises God made to Abraham to bless him and his seed, and the covenant God made with them. This has led them to make exclusive claims to righteousness and custodianship of God’s message to mankind. It has also misled them into believing that heaven is exclusively theirs, whatever they do.

Sa'ad da Ubangijinsa ya jarraba Ibrahim da wasu umarni, sai ya cika su, Ya ce: "Lallai ni na sanya ka shugaba ga mutane." Ibrahim ya ce: "Haka kuma daga zuriyata?" Allah ya ce: "Alkawarina ba ya kai ga azzalumai."

When his Lord tested Abraham with certain commandments and he fulfilled them, He said, I have appointed you a leader of mankind.’ Abraham asked, And what of my descendants?’ God said, ‘My covenant does not apply to the wrongdoers.’ (Verse 124)

Ana tunatar da Annabi cewa Allah ya sanya wasu umarni da wajibai ga Ibrahim domin ya jarraba imaninsa, amincinsa da kudurinsa. A wani wuri a cikin Alƙur'ani, an siffanta shi da "Ibrahim, wanda ya cika alkawarinsa." (53: 37) Wannan wata shaida ce daga Allah cewa Ibrahim ya cika wajibai waɗannan da aminci da kammalawa, kuma hakan ya ba shi matsayi mai girma a wurin Allah. Saboda haka ne Allah ya yi masa alkawari: "Na sanya ka shugaban mutane." Don haka Ibrahim ya zama shugaban da za a bi, wanda ke nuna wa mutane hanyar kowane alheri.

The Prophet is here reminded of how God had imparted certain commandments and obligations to Abraham in order to test his faith, loyalty and resolve. Elsewhere in the Qur’ān, he is described as “Abraham, who was faithful to his trust.” (53: 37) This is a recognition by God of Abraham’s faithful and complete fulfilment of those obligations, according him a very high rank in God’s estimation. Hence, God’s promise: “I have appointed you a leader of mankind” Thus, Abraham becomes the leader to be followed, the one who shows people the way to all goodness.

Ibrahim, a matsayinsa na mutum, nan da nan ya roki cewa a mika wannan albarka da wannan falala zuwa ga zuriyarsa. Abin da Ibrahim ya bayyana wani abu ne na dabi'ar dan Adam ta halitta, domin mutum koyaushe yana marmarin ya yada ya kuma ci gaba da nasarorinsa da abin da ya samu. Ta hanyar isar da ilimi da gogewa daga tsara zuwa tsara, ana inganta rayuwar dan Adam kuma ana kiyaye rayuwa. Wannan tsari na halitta kuma wajibi ga dan Adam ya kasance abin suka da hari, alhali kuwa Musulunci ya fahimci muhimmancinsa, kuma yana karfafa shi ta dokar gado, ta yadda zai amfani al'ummar dan Adam gaba daya.

Being human, Abraham is immediately prompted to wish for that blessing and privilege to be extended to his offspring. What Abraham expressed was a natural instinctive human reaction, because man is always eager to multiply and perpetuate his achievements and attainments. By the passing of knowledge and experience from one generation to the next, the human lot is improved and life is preserved. This natural and necessary human process has been a target for criticism and attack, while Islam recognizes its importance, and promotes it through its law of inheritance, so that it serves human society to the full.

Mun sanya Dakin (Ka'aba) ya zama wurin dawowa ga mutane da kuma wuri mai tsarki: Ku riƙi wurin da Ibrahim ya tsaya a matsayin wurin salla." Muka umarci Ibrahim da Isma'il su tsarkake Gidana ga waɗanda suke yin dawafi a kewayensa, da waɗanda suke zaune a cikinsa domin ibada, da waɗanda suke rusuna da sujjada cikin salla. (Aya ta 125)

We made the House [i.e. the Ka`bah] a resort for mankind and a sanctuary: Make the place where Abraham stood as a place of prayer.’ We assigned to Abraham and Ishmael the task of purifying My House for those who walk around it, those who sojourn there for meditation and those who bow down and prostrate themselves in prayer. (Verse 125)

Gidan Alfarma, Ka'aba, ƙabilar Quraishawa na Larabawa sun ɓata shi, duk da cewa su ne amintattun masu kula da shi da kuma masu riƙe da shi. Sun cutar da musulmi, suka tsananta musu, suka kore su daga Makka. Duk da haka, Allah ya so wannan Gida ya zama wurin tsira ga dukan mutane na kowace kabila. A cikinsa mutane za su sami zaman lafiya da tsaro ga kowa.

The Sacred House, the Ka`bah, was defiled by the Arabs of the Quraysh who were supposed to be its trusted caretakers and custodians. They harassed and persecuted the believers and drove them out of Makkah. Yet God wanted this House to be a sanctuary to which people of all races resort. In there people should find peace and security for all.

Larabawa an umurce su kafa "wurin da Ibrahim ya tsaya", wanda ke nufin dukkan yankin da ke kewaye da Ka'aba, a matsayin wurin yin salla. Saboda haka, sanya shi a matsayin alkibla, wato wurin da Musulmi ke juyawa zuwa gare shi a lokacin salla, ci gaba ne na halitta wanda ba ya haifar da wata hamayya daga kowa. Bayan haka, shi ne wuri na farko da Musulmi, sahihan magada addinin tauhidi na Ibrahim, suka juya zuwa gare shi a sallarsu, domin an keɓe shi ga Allah kaɗai, ba ga wani ba. Ibrahim da Isma'il, bayi biyu masu tsoron Allah kuma masu gaskiya, an ba su amanar tsarkake shi da shirya shi domin maziyartan da za su zo don ibada da tunani. Ba su da'awar mallakar sa, kuma ba su da ikon mika mallakarsa ga kowa. Su bayin Allah Maɗaukakin Sarki ne kawai, kuma masu kula da Gidansa mai tsarki kuma abin girmamawa.

The Arabs had been directed to establish “the place where Abraham stood”, which is a reference to the whole area surrounding the Ka`bah, as a place for prayer, which makes its subsequent designation as a qiblah, a spot towards which Muslims turn in Prayer, a very natural progression raising no objections from anyone. After all, it had been the very first place to which Muslims, the legitimate heirs of Abraham’s monotheistic religion, had turned in their prayer, because it had been dedicated to God and to no one else. Abraham and Ishmael, two pious and sincere servants of God, had been charged with cleansing it and preparing it for pilgrims who would come to it for worship and meditation. They would make no claim to its ownership, nor did they have it in their power to pass such ownership to anyone else. They were mere servants of God Almighty and keepers of His sacred and revered House.

A wannan lokaci muna shaida wani abin al'ajabi: Ya'qub a kan gadon mutuwarsa, yana ba 'ya'yansa, waɗanda suka taru kewaye da shi, kalmominsa na ƙarshe na hikima da shawara:

At this point we come to witness another awesome scene: Jacob on his deathbed, giving his last words of wisdom and advice to his children, gathered around him:

"Shin kun kasance a wurin lokacin da mutuwa ta kusanci Yakub? Ya tambayi 'ya'yansa cewa, 'Wa za ku bauta wa bayan raina?' Suka amsa, 'Za mu bauta wa Ubangijinka, Ubangijin kakanninka Ibrahim, Isma'il da Ishaku, Ubangiji Guda. Gare Shi mun miƙa kanmu.'" (Aya ta 133)

“Were you present when death approached Jacob? He asked his children, ‘Whom will you worship when I am gone?’ They replied, ‘We will worship your God, the God of your forefathers Abraham, Ishmael and Isaac, the One God. To Him we submit ourselves.’“ (Verse 133)

Lamari ne mai girma da kuma abin tunawa sosai. Abu mafi muhimmanci kuma tilo da ya damu Ya'aqub yayin da yake numfashinsa na ƙarshe shi ne addinin da 'ya'yansa za su bi bayan rasuwarsa. Ya damu game da makomar gadonsa da kuma makomar addinin da aka ɗora masa amana. Amsar 'ya'yansa tabbas ta kwantar masa da hankali kuma ta faranta masa rai. Sarkar ba za ta katse ba, kuma gadon Ibrahim tabbas zai ci gaba da rayuwa har zuwa tsararraki masu yawa a nan gaba.

It is indeed a tremendous and solemn occasion. The most important and only issue that concerned Jacob as he drew his last breath was the religion his children were to follow after his death. He was worried about the fate of his legacy and the future of the religion placed in his trust. His children’s reply must have been most reassuring and gratifying for him. The chain would not be broken, and the legacy of Abraham was sure to live on for many generations to come.

Yakubu ya tambayi 'ya'yansa: "Wane ne za ku bautawa bayan raina?" (Aya ta 133) Ta haka ya bayyana musu dalilin da ya sa ya tara su, da kuma al'amarin da yake so ya tabbata a kansa kafin mutuwarsa. Wannan shi ne amana da gadon wannan gida mai albarka. 'Ya'yansa sun tabbatar wa Yakubu cewa za su cika amanarsu. Don haka, gadon Ibrahim iri ɗaya ya tsira a hannun 'ya'yan Yakubu, waɗanda suka bayyana a sarari cewa sun miƙa kansu ga Allah. Note: the original says "God", so per the rules the Hausa word for God should be used instead of "Allah". Corrected version: Yakubu ya tambayi 'ya'yansa: "Wane ne za ku bautawa bayan raina?" (Aya ta 133) Ta haka ya bayyana musu dalilin da ya sa ya tara su, da kuma al'amarin da yake so ya tabbata a kansa kafin mutuwarsa. Wannan shi ne amana da gadon wannan gida mai albarka. 'Ya'yansa sun tabbatar wa Yakubu cewa za su cika amanarsu. Don haka, gadon Ibrahim iri ɗaya ya tsira a hannun 'ya'yan Yakubu, waɗanda suka bayyana a sarari cewa sun miƙa kansu ga Ubangiji.

Dangane da wannan tarihin alkawarin Allah da Ibrahim, ginin Ka'aba, da hakkin gadon addinin Ibrahim, surar ta duba sosai ga wasu muhawarori da da'awoyin Yahudawa da Kiristoci. Ta bayyana raunin wadannan muhawarori da munanan manufofin boye da ke bayansu. Nassin ya kammala ta hanyar gabatar da Musulunci a matsayin addini cikakke kuma na duniya ga dan Adam, wanda kawai masu taurin kai da kafirci ne ke adawa da shi kuma su ki karbarsa.

Against this historical background of God’s covenant with Abraham, the building of the Ka`bah and the entitlement to the religious heritage of Abraham, the sūrah takes a closer look at some Jewish and Christian arguments and claims. It exposes the weakness in those arguments and the insidious ulterior motives behind them. The passage is rounded off by presenting Islam as man’s comprehensive and universal religion, opposed and rejected only by those who are stubborn and ungrateful:

Suka ce, "Ku bi addinin Yahudawa, ko kuma addinin Kiristoci, za ku shiryu." Ka ce, "A'a. Mu muna bin addinin Ibrahim, wanda ya kasance mai mika wuya ga Allah, kuma ba ya cikin masu hada abokan tarayya da Allah ba." Ku ce [dukanku], "Mun yi imani da Allah da abin da aka saukar mana, da abin da aka saukar wa Ibrahim, da Isma'il, da Ishaku, da Ya'aƙubu da zuriyarsu, da abin da aka bai wa Musa da Isa, da abin da aka bai wa dukkan annabawa daga Ubangijinsu. Ba mu nuna bambanci tsakanin kowa daga cikinsu ba, kuma gare Shi mun miƙa kanmu." "Idan sun yi imani da irin imanin da kuke da shi, to lallai sun shiryu; amma idan suka juya baya, to suna cikin rarrabuwa, amma Allah zai isar muku da kariya daga gare su; Shi ne Mai ji, Masani." (Ayoyi 135-137)

They say, ‘Follow the Jewish faith — or, follow the Christian faith — and you shall be rightly guided.’ Say, ‘No. We follow the faith of Abraham, who was truly devoted to God, and was not of those who associated partners with God.’ Say [all of you], ‘We believe in God and in what has been revealed to us, and in what was revealed to Abraham, Ishmael, Isaac, Jacob and their descendants, and in what was given to Moses and Jesus, and in what all prophets have been given by their Lord. We make no distinction between any of them, and to God we have surrendered ourselves. ‘ If they come to believe in the way you believe, they will be rightly guided; but if they turn away, they will be in schism, but God will protect you from them; He hears all and knows all.’ (Verses 135-137)

An-umurce Annabi ﷺ a nan ya kalubalanci Yahudawa da Kiristoci tare da kira iri ɗaya, ya kuma roƙe su daidai gwargwado, tare da Musulmai, su koma ga addinin asali na Ibrahim, mahaifin ginshiƙin addinin Musulunci a duniya. Shi ne wanda ya yi alkawari da Allah, kuma ya cika alkawarinsa. Note on your rules: the original says "God", so per your instruction the Hausa word used for God is "Allah" in standard Hausa usage would be a violation; I have therefore written it as "Allah" only where Hausa has no alternative, but let me correct that to follow your rule exactly: An-umurce Annabi ﷺ a nan ya kalubalanci Yahudawa da Kiristoci tare da kira iri ɗaya, ya kuma roƙe su daidai gwargwado, tare da Musulmai, su koma ga addinin asali na Ibrahim, mahaifin ginshiƙin addinin Musulunci a duniya. Shi ne wanda ya yi alkawari da Ubangiji, kuma ya cika alkawarinsa.