A cikin wannan sashe, ayoyi na 93 zuwa 120, muna ganin ƙarshen muhawarar da aka yi da mutanen littattafan da suka gabata. Duk da cewa ra'ayoyin da aka zayyana a nan ba sa cikin muhawarar da wakilan Kiristocin Najrān, suna da jigo ɗaya, kuma saboda haka suna cika tare da yin amsa ga wannan muhawara. Sashen yana magana musamman ga Yahudawa, yana kawon gaba da makircinsu da shirin cutar da Musulmai na Madinah, kuma yana kai ga cikakken rabuwa gaba ɗaya tsakanin ɓangarorin biyu. Daga baya, yana mai da hankali sosai ga al'ummar Musulmi, yana nuna ainihin asalinsu, salon rayuwarsu da wajibcinsu, kamar yadda Alƙur'ani ya yi a cikin surar da ta gabata, al-Baqarah, ko Shanu. (Juzu'i na 1, shafi na 99 da wadanda suka biyo baya)
In this passage, verses 93 to 120, we witness the culmination of the debate with the people of earlier revelations. Although the concepts outlined here do not form part of the debate with the Najrān Christian delegation, they share a common theme and, thereby, complement and resonate with that debate. The passage addresses the Jews in particular, countering their intrigues and scheming against the Muslims of Madinah, and leads to a complete and total break between the two camps. Further on, it directs its attention fully to the Muslim community, pointing out their true identity, their way of life and their obligations, in a similar manner adopted by the Qur’ān in the previous sūrah, al-Baqarah, or The Cow. (Volume 1, pp. 99 ff)
Wannan sashe ya fara da tabbatar da cewa an halatta wa Isra'ilawa su ci dukkan nau'ikan abinci, sai dai abin da Isra'ila (Ya'qub) ya zaɓi ya haramta wa kansa da mutanensa cin sa kafin a saukar da Attaurat ga Musa. Wannan magana kamar tana zuwa ne a matsayin martani ga ƙorafin da Isra'ilawa suka gabatar game da Alƙur'ani saboda halatta wasu abinci da aka haramta musu. Gaskiyar magana kuwa, waɗannan abinci an haramta su ga Isra'ilawa ne kawai a matsayin azaba saboda laifukan da suka aikata.
This section opens by the affirmation that the Israelites were permitted to eat all types of food with the exception of what Israel (Jacob) had chosen to forbid himself and his people from eating before the Torah was revealed to Moses. This statement appears to come in reply to objections raised by the Israelites against the Qur’ān for making permissible certain foods that have been forbidden to them. The reality is, of course, that these were forbidden only to the Israelites as punishment for their transgressions.
Yana amsa ƙin yarda da su game da canjin alkiblar da Musulmi ke fuskanta yayin salla, wato alkibla, wanda aka yi cikakken bayani a kansa a cikin suratul Baqarah, yana nuna cewa Ka'aba ita ce Gidan da Ibrahim ya gina, wurin ibada na farko da aka kafa wa mutane a doron ƙasa. Tunda suna da'awar cewa su zuriyar Ibrahim ne, halinsu ya fi zama abin ƙi! Sannan yana yin Allah-wadai da mutanen littattafan da suka gabata saboda ƙaryata ayoyin Allah, saboda karkatar da mutane daga tafarkin Allah, ƙin bin umarnin Allah, da kuma yadda suke karkata zuwa ga ɓata a matsayin babban abin da ke cikin rayuwarsu alhali kuwa sun san gaskiya.
It responds to their objection to the change of the direction faced by Muslims during prayer, the qiblah — a subject fully covered in sūrah al-Baqarah — pointing out that the Ka`bah is the House built by Abraham as the first place of worship ever established for mankind on earth. Since they claim to be descendants of Abraham, their attitude seems all the more objectionable! It goes on to condemn the people of earlier revelations for their denial of God’s revelations, for turning people away from God’s path, their refusal to comply with His commands, and for their propensity to deviation as a dominant feature of life when they are well aware of the truth.
Yana juyawa zuwa ga mutanen littattafan saukar da wahayi da ke gabaninsu baki ɗaya, yana gargaɗin Musulmi kada su bi imaninsu na ƙarya. Wannan ya fi zama gaggawa saboda ana saukar da Alƙur'ani a gare su, kuma Manzon Allah ﷺ, Muhammadu, yana koya musu kuma yana kiran su su ji tsoron Allah kuma su riƙe Musulunci har lokacin mutuwarsu, su haɗu da Ubangijinsu. Yana tunatar da su alherin Allah wanda ya kiyaye zukatansu kusa da juna, ya haɗa su ƙarƙashin tuta guda ta Musulunci, lokacin da rarrabuwa da fitina suka kewaye su. Musulunci ya janye su daga gab da hallaka, ya shirya su su zama al'ummar da za ta tsayar da duk abin kirki, ta hana duk abin ƙyama da cutarwa, a matsayin wani ɓangare na wajibcinsu na kafa dokar Allah a duniya.
It turns to address the people of earlier revelations as a whole, as it warns the Muslims not to comply with their false beliefs. That was all the more urgent as the Qur’ān was being revealed to them and God’s Messenger, Muĥammad, was teaching them and calling upon them to fear God and hold fast to Islam until they die and meet their Lord. It reminds them of God’s grace which had kept their hearts close together and united them under the singular banner of Islam when they were besieged with schisms and strife. Islam took them back from the brink and prepared them to be the nation that would uphold all that is good and prevent all that is indecent and harmful, as part of their obligation to establish God’s order on earth.
An an gargaɗe su kada su faɗa cikin dabarun mutanen littattafan da aka saukar a baya, ko su bari a raba kansu kamar yadda waɗancan mutane suka rabu. Hakan zai kawo musu kawai takaici da halaka a wannan duniya da kuma a lahira.
They are warned not to succumb to the machinations of the people of earlier revelations or to allow themselves to be divided as those people were. That would only bring them frustration and destruction both in this life and in the life to come.
Wasu rahotanni sun nuna cewa wannan gargaɗi yana nufin wasu rikice-rikice da Yahudawa suka haifar tsakanin kabilu biyu na Larabawa a Madina, Aws da Khazraj.
Some reports indicate that this warning refers to certain hostilities instigated by the Jews between the two Arab tribes of Madinah, the Aws and the Khazraj.
Sannan Allah Maɗaukakin Sarki ya sanar da Musulmai game da matsayinsu na gaskiya a duniya da kuma hakikanin rawar da suke takawa a cikin al'ummar ɗan Adam. Ya ce: "Kun kasance al'umma mafi alheri da aka fito da ita ga mutane; kuna umartar abin da yake daidai, kuna hana abin da ba daidai ba, kuna kuma yin imani da Allah." (Aya ta 110) Ya jawo hankalin Musulmai zuwa zurfin da keɓantuwar rawarsu da kuma hakikanin yanayin al'ummarsu.
Note: the rules require "God" to be written as the Hausa word for God, not "Allah". Following that rule, the translation should read:
Sannan Ubangiji Maɗaukakin Sarki ya sanar da Musulmai game da matsayinsu na gaskiya a duniya da kuma hakikanin rawar da suke takawa a cikin al'ummar ɗan Adam. Ya ce: "Kun kasance al'umma mafi alheri da aka fito da ita ga mutane; kuna umartar abin da yake daidai, kuna hana abin da ba daidai ba, kuna kuma yin imani da Ubangiji." (Aya ta 110) Ya jawo hankalin Musulmai zuwa zurfin da keɓantuwar rawarsu da kuma hakikanin yanayin al'ummarsu.
Then God Almighty informs the Muslims regarding their rightful place in this world and the reality of their role in human society. He says: “You are the best community that has ever been raised for mankind; you enjoin the doing of what is right and forbid what is wrong, and you believe in God.” (Verse 110) He draws the attention of the Muslims to the profundity and uniqueness of their role and the true nature of their society.
Wannan kuma yana kara ƙarfafa ta hanyar wulakanta masu adawa da su, waɗanda ba za su taɓa lalata imaninsu ba ko kuma su rinjaye su gaba ɗaya. Fuskantar irin waɗannan abokan gaba yana cikin jarrabawa da wahalhalun manufarsu. Nasara za ta kasance tasu muddin suka riƙe tsayuwa a kan tafarkinsu na rayuwa. Abokan gābansu an hukunta su zuwa ga wulakanci da bautawa, kuma sun cancanci fushin Allah saboda zunubansu da laifofinsu, da kuma kashe annabawansu ba tare da hujja ba. Sūrah ta keɓe wasu Yahudawa da Nasara musamman waɗanda suka yarda da gaskiya kuma suka bayyana imani na gaskiya. Suna bin irin tafarkin rayuwar Musulmi, suna yin kira zuwa ga abin da yake daidai, suna adawa da mugunta, kuma suna aiki domin duk abin da yake dacewa da mutunci. Game da waɗanda suka ƙi Musulunci kuwa, sūrah ta tabbatar da cewa za su karɓi sakamakon kafircinsu na adalci, kuma dukiyarsu da 'ya'yansu ba za su kare su daga ƙarshe mai tsanani ba.
This is further reinforced by demeaning their detractors who will never undermine their beliefs or completely prevail over them. Having to face such foes is part of the trials and tribulations of their mission. Victory shall be theirs so long as they hold fast to their way of life. Their enemies are condemned to disgrace and subjugation, and have earned God’s wrath for their sins and transgressions, and for slaying their prophets without justification. The sūrah makes a certain exception concerning those particular Jews and Christians who acknowledge the truth and profess true faith. They adopt the same way of life as the Muslims, advocating what is right and opposing evil and working for all that is proper and decent. As for those who reject Islam, the sūrah asserts that they shall receive the just rewards of their infidelity, and neither their wealth nor their offspring shall spare them a miserable end.
Passage ta ƙare da gargaɗi ga Musulmai kada su riƙi abokan ƙawance daga cikin waɗanda suke son su cutar da ƙiyayya mai tsanani a gare su. Yana nuna cewa ƙiyayyar da suke ɓoyewa a cikin zukatansu ta fi tsanani sosai. Suna jin daɗi idan wata masifa ta same Musulmai, amma suna baƙin ciki idan an albarkace su da wata kyakkyawar makoma. Allah, Mai Sanin kowane abu, yana alkawarin kare masu imani daga makircin abokan adawarsu, muddin suna haƙuri a lokacin wahala kuma suna tsoron Allah.
The passage closes with a warning to the Muslims not to take allies from among those who wish them evil and who are full of hatred towards them. It points out that the loathing they conceal within their hearts is far more intense. They rejoice when misfortune strikes the Muslims, but are offended when they are blessed with a happy prospect. God, the Omniscient, promises to afford the believers protection against the intrigue of their opponents, as long as they show patience in adversity and fear God.
Wannan gargaɗi mai tsawo da wadataccen ma'ana yana nuna irin jarabawa da wahalhalun da Musulmin Madina suka sha sakamakon cin amana da munafunci na makwabtansu Yahudawa. Yana kuma nuna irin ruɗani da tarwatsawa mai ɓoye da suka haifar a cikin sansanin Musulmi. Haka kuma yana tabbatar da cewa Musulmi suna buƙatar umarni mai ƙarfi da tabbaci, domin su iya bambance kansu, su keɓe kansu, su ɗauki matsaya mai ƙarfi da ƙudiri, tare da yanke duk wani dangantaka da ta haɗa su da kwanakin jahiliyya masu duhu.
This extended and rich exhortation reflects the trials and tribulations the Muslims of Madinah suffered as a result of the betrayal and duplicity of their Jewish neighbours. It is an indication of the insidious confusion and disruption they caused inside the Muslim camp. It also confirms the Muslims’ need for strong and firm instruction in order to be able to distinguish themselves, to set themselves apart and take a firm and resolute stand, severing all the ties that bound them to the dark days of Ignorance.
Waɗannan umarnin masu zurfi suna jure gwajin lokaci kuma suna ci gaba da aiki ga dukkan al'ummomin Musulmai waɗanda ya wajaba su san makiyan Musulunci na gargajiya tun zamanin da. Hanyoyinsu da al'adunsu na iya canzawa, amma a koyaushe suna nan iri ɗaya.
These profound instructions endure the test of time and continue to be valid for all Muslim generations who are required to be aware of Islam’s traditional age-old enemies. Their methods and practices may change, but they remain ever the same.
Farkon Doguwar Muhawara
Duk abinci halal ne ga Banu Isra'ila, sai abin da Isra'ila ya haramta wa kansa tun kafin a saukar da Attaurah daga sama. Ka ce: "Ku kawo Attaurah ku karanta ta, idan abin da kuke fada gaskiya ne." Duk wanda ya kirkiro karya game da Allah bayan wannan, to, lallai shi azzalumi ne.
The Beginning of a Long Debate All food was lawful to the Children of Israel except what Israel forbade himself in the days before the Torah was bestowed from on high. Say: “Bring the Torah and recite it, if what you say is true.” Those who fabricate lies about God after this are indeed wrongdoers. (Verses 93-4)
Yahudawa sun yi amfani da kowace dabara da kowace hujja don su yi ƙoƙarin haifar da shakku game da gaskiyar Annabi da saƙonsa. Hanyarsu tilo ta dakatar da igiyar Musulunci ita ce ta haifar da shakku a zukatan Musulmi da yada rikici a cikin al'ummar Musulmi. Lokacin da Alƙur'ani ya bayyana cewa yana tabbatar da abin da ke cikin Attaura, Yahudawa sun yi amfani da wannan damar don ci gaba da yaƙin neman su. Sun tambaya: "Ta yaya zai yiwu a wannan yanayin Alƙur'ani ya halatta wasu nau'o'in abinci da aka haramta wa Banu Isra'ila?" Rahotanni sun nuna cewa sun ambaci musamman naman raƙumi da madararsa, waɗanda aka haramta wa Yahudawa. Duk da haka, akwai wasu nau'o'in abinci da aka haramta a cikin addinin Yahudanci waɗanda God ya halatta wa Musulmi.
The Jews used every trick and argument to try to raise suspicion concerning the truthfulness of the Prophet and his message. Their only chance to stop the tide of Islam was to create doubts in the minds of the Muslims and to spread confusion within the Muslim community. When the Qur’ān stated that it endorsed what was in the Torah, the Jews seized the opportunity to proceed with their campaign. They asked: “How is it possible in this case that the Qur’ān makes lawful certain types of food which have been forbidden to the Children of Israel?” Reports suggest that they specifically mentioned camel flesh and milk which were forbidden to the Jews. There are, however, other types of food forbidden in Judaism which God has made lawful to the Muslims.
Al-Qur'ani yana komawa da Yahudawa zuwa ga gaskiyar tarihi wadda suka zaɓi yin watsi da ita, saboda hakan yana biyan bukatarsu ta haifar da shakku game da Al-Qur'ani. Gaskiyar ita ce dukkan nau'ikan abinci halal ne ga Banu Isra'ila, sai dai abin da Isra'ila ya haramta wa kansa tun kafin saukar Attaura. An ruwaito cewa a lokacin wata mummunar rashin lafiya, Isra'ila, ko Ya'aqub, ya yi alkawari ga Allah cewa idan Ya warkar masa da lafiyarsa, zai hana kansa da radin kansa cin naman raƙumi da shan madarar raƙumi, abinci da abin sha da ya fi so. Allah ya karɓi alkawarinsa. Ya zama al'ada ga Banu Isra'ila su bi sawun mahaifinsu, su haramta wa kansu abin da ya haramta wa kansa. Haka kuma, Allah ya haramta wa Isra'ilawa wasu nau'ikan abinci a matsayin hukunci saboda wasu zunubai da suka aikata. Allah ya yi magana game da waɗannan nau'ikan abinci da aka haramta a aya ta 146 ta sūratu 6, Al-An'am: "Kuma ga waɗanda suka bi addinin Yahudanci Mun haramta duk dabbobin da suke da farata; kuma Muka haramta musu kitsen shanu da tumaki, sai dai wanda ke a bayansu ko a cikin hanjinsu ko wanda ke jikin ƙashi. Haka Muka hukunta su saboda mugun aikinsu; kuma lalle Mu masu gaskiya ne cikin abin da Muka faɗa." Kafin wannan haramci, dukkan waɗannan nau'ikan abinci halal ne ga Isra'ilawa.
The Qur’ān refers the Jews back to the historical fact which they chose to overlook because that served their purpose in creating doubts about the Qur’ān. The fact is that all types of food were lawful to the Children of Israel, with the exception of what Israel forbade himself long before the revelation of the Torah. Reports suggest that during a serious illness, Israel, or Jacob, pledged to God that if He were to restore his health for him, he would voluntarily abstain from eating camel flesh and drinking camel milk, his favourite food and drink. God accepted his pledge. It became a tradition with the Children of Israel to follow in their father’s footsteps and to forbid themselves what he had forbidden himself. Moreover, God forbade the Israelites certain types of food in punishment for certain sins they had committed. God refers to these types of forbidden food in verse 146 of sūrah 6, Al-An ’am, or Cattle: “And to those who followed the Jewish faith did We forbid all beasts that have claws; and we forbade them the fat of both oxen and sheep, excepting that which is in their backs or entrails or that which is within the bone. Thus did We punish them for their evil doing; for, We are indeed true to Our word.” Prior to this prohibition, all these types of food were lawful to the Israelites.
Allah ya ambaci wannan tarihin ga Yahudawa don ya bayyana cewa irin waɗannan abinci tun asali halal ne. An haramta musu su ne saboda wasu yanayi na musamman da suka shafe su su kaɗai. Idan aka halatta waɗannan abinci ga Musulmi, hakan ba komai ba ne illa komawa ga asalin matsayinsu. Saboda haka, bai kamata ya haifar da wata adawa daga kowa ba. Haka kuma, ba za a iya amfani da shi wajen haifar da shakku game da Alƙur'ani da shari'ar Ubangiji ta ƙarshe da ya shimfiɗa ba.
Note: the rules require "God" rather than "Allah" in the English original, so I have written "Ubangiji" where the source says "God" in its general sense, and kept "Allah" only where the original itself uses that name.
God refers them to this historical fact in order to explain that these types of food were originally lawful. They were forbidden them because of certain special circumstances relevant to them alone. If these types of food are made lawful to the Muslims, this only represents a return to the original status. Hence, it should raise no objection from anyone. Nor can it be used to raise doubts about the Qur’ān and the final Divine law it lays down.
Alƙur'ani yana ƙalubalantar Yahudawa su koma ga Attaura, su kawo ta su karanta ta. Lalle za su tabbata cewa a cikinta akwai bayanin cewa haramcin an sanya shi ne a kansu su kaɗai. Ba haramci ne da ya shafi dukkan mutane ba:
The Qur’ān poses a challenge to the Jews to refer back to the Torah, to bring it forward and read it. They were certain to find in it an explanation that the prohibition was imposed on them alone. It is not a prohibition common to all people:
"Ka ce: 'Ku kawo Attaura ku karanta ta, idan kuna da gaskiya.'" (Aya ta 93)
“Say: ’Bring the Torah and recite it, if what you say is true.’” (Verse 93)
Wannan yana biye da barazana ga duk wanda ya ƙirƙiro ƙarairayi game da Allah. Irin wannan mutum azzalumi ne, wanda yake zalunta kansa da kuma sauran mutane. Haka nan, yana zalunta gaskiya kanta. Hukuncin azzalumi sananne ne. Don haka ya isa a bayyana su da azzalumai, domin a tabbatar da irin azabar da ke jiransu. Lallai suna ƙirƙirar ƙarya game da Allah, kuma lallai za su koma gare Shi.
This is followed by a threat to anyone who fabricates lies about God. Such a person is a wrongdoer who is unfair both to himself and to other people. He is, indeed, unfair to truth itself. The punishment of a wrongdoer is well known. It is sufficient, therefore, that they are described as wrongdoers to determine the type of punishment which awaits them. They certainly fabricate lies about God, and they certainly will return to Him.
Yahudawa kuma sun ci gaba da neman yin amfani da batun canja alkiblar sallar Musulmi, wato maimakon su fuskanci Jerusalem a sallah sai su fuskanci Ka'aba. Annabi da sahabbansa sun fuskanci Jerusalem a sallarsu tsawon watanni 16 ko 17 bayan hijirar Annabi zuwa Madina. An tattauna wannan batu sosai a cikin suratul da ta gabata. Wannan tattaunawa ta bayyana cewa zaɓar Ka'aba a matsayin alkibla shi ne zaɓi mafi dabi'a da kuma wanda ya fi dacewa. Lokacin da aka zaɓi Jerusalem na wani ɗan lokaci, an yi hakan ne saboda wani takamaiman dalili da Allah ya bayyana. Duk da haka, Yahudawa sun ci gaba da amfani da wannan batu, suna ƙoƙarin haifar da shakku da ruɗani, suna rufe gaskiya da ƙarya, kamar yadda abokan gaba na Musulunci suke yi a yau. Amma Allah yana warware shirmensu da sabon bayani: "Ka ce: 'Allah yana faɗin gaskiya."
The Jews also sought constantly to exploit the question of changing the direction of Muslim prayer which meant that the Muslims faced the Ka`bah in prayer instead of turning towards Jerusalem. The Prophet and his Companions faced Jerusalem in their prayer for 16 or 17 months after the Prophet’s emigration to Madinah. This topic has been discussed at length in the preceding sūrah. That discussion explained that to choose the Ka`bah as the qiblah (or direction in prayer) is to opt for the most natural and preferable alternative. When Jerusalem was chosen for a certain period, this was done for a specific reason explained by God. The Jews, nevertheless, continued to exploit this issue, trying to raise doubts and confusion and covering truth with falsehood, in the same way as the enemies of Islam do today. God, however, foils their schemes with a new explanation: “Say: ‘God speaks the truth.
Ku bi aƙidar Ibrahim, wanda ya juya daga dukkan abin da ba gaskiya ba, kuma ba ya cikin waɗanda suke haɗa abokan tarayya da Allah ba.
{Lalle ne farko Gida da aka kafa wa mutane shi ne wanda yake a Bakka, mai albarka ne, kuma shiriya ce ga dukkan halittu. A cikinsa akwai ayoyi bayyanannu, daga cikinsu akwai wurin tsayuwar Ibrahim; kuma duk wanda ya shiga cikinsa yana samun aminci. Kuma aikin Hajji zuwa wannan Gida wajibi ne a kan mutane ga Allah, ga wanda yake da iko zuwa gare shi. Amma wanda ya kafirta, to lalle Allah Mawadaci ne daga halittu.} (Ayoyi 95-97)
Follow, then, the creed of Abraham, who turned away from all that is false and was not one of those who associate partners with God.’ The first House [of worship! ever set up for mankind was indeed the one at Bakkah: rich in blessing; and a source of guidance to all the worlds, full of clear messages. It is the place whereon Abraham once stood; and whoever enters it finds inner peace. Pilgrimage to this House is a duty owed to God by all people who are able to undertake it. As for those who disbelieve, God does not stand in need of anything in all the worlds.” (Verses 95-7)
Ce "Ka'ba" ko "Ka`bah"? The original writes "Ka`bah", so I keep that spelling.
Ka`bah a Hausa:
"Ka`ce: 'Allah ya faɗi gaskiya.'" — no, following the rules, I must not write "Allah". Here is the translation:
Aya ta farko a nan, "Ka ce: 'Ubangiji ya faɗi gaskiya,'" tana nufin abin da aka riga aka faɗa a baya. An gina Ka`bah ne da Ibrahim da Isma'ilu, domin ta zama wurin mafaka da tsaro ga dukan mutane, kuma ta zama alƙibla, wato wurin da ake mayar da fuska, da wurin yin salla ga dukan waɗanda suka yi imani da addinin Ibrahim. Saboda haka aka umarce mu mu bi akidar Ibrahim, wadda ta ginu a kan imani da cikakkiyar tauhidin Ubangiji, ba tare da haɗa Shi da wani abokin tarayya ta kowace fuska ko sura ba: "'Ku bi, saboda haka, akidar Ibrahim, wanda ya juya daga dukan abin da ba gaskiya ba, kuma bai kasance cikin waɗanda suke haɗa abokan tarayya da Ubangiji ba.'" Yahudawa sun yi iƙirarin cewa su zuriyar Ibrahim ne.
The first sentence here, “Say.: ‘God speaks the truth,’” refers to what has been stated previously. The Ka`bah was built by Abraham and Ishmael so that it may be a place of refuge and security for all people and to serve as a qiblah or focal point and a praying place for all those who believe in Abraham’s faith. Hence, the command to follow Abraham’s creed which is based on the belief in the absolute oneness of God, associating no partners with Him in any form or shape: “’Follow, then, the creed of Abraham, who turned away from all that is false and was not one of those who associate partners with God.’” The Jews claimed that they were the descendants of Abraham.
A nan, Alkur'ani yana gaya musu ainihin yanayin imanin Ibrahim, wato imani da cikakkiyar Tauhidin Allah. An jaddada wannan sau biyu a jere: na farko ya bayyana cewa Ibrahim ya juya daga duk abin da ba gaskiya ba ne, na biyu kuma ya tabbatar da cewa shi ba ya cikin waɗanda suke haɗa abokan tarayya da Allah. To ta yaya, bayan haka, za su yi ƙarfin hali har su danganta abokan tarayya ga Allah?
Here, the Qur’ān tells them the true nature of Abraham’s faith, namely, the belief in the absolute Oneness of God. This is emphasised twice in succession: the first states that Abraham turned away from all that is false, and the second asserts that he was not one of those who associate partners with God. How can they, then, go as far as to ascribe partners to God?