A cikin kashi na biyu, sūrah ta ɗauki darussan tarihi yayin da take ambaton al'ummomin da suka koma zuwa farkon ɗan Adam da kuma yadda suka yi da shiriyar Allah. Mun ga labari yana maimaita kansa akai-akai. Hakika, mutanen da suka dage a kan kafirci a Makkah, suna nuna wa Annabi Muhammadﷺ ƙiyayya, suna kama da reshe ne daga al'ummomin da suka gabata waɗanda suka ɓace. Ana ambaton makomar waɗannan al'ummomin da suka gabata, don a sa wa kafiran Larabawa abubuwan tarihi su yi tunani a kansu, kuma don a tabbatar wa muminai cewa kulawar Allah, wadda ba ta taɓa barin muminan zamani da suka wuce ba, ba za ta gaza su ma ba.

In this second part, the sūrah picks up the lessons of history as it mentions communities going back to the early days of humanity and their attitudes towards divine guidance. We find the story frequently repeating itself. Indeed, the people who persisted in disbelief in Makkah, taking a hostile attitude to the Prophet Muĥammad (peace be upon him), appear to be an offshoot of those earlier communities that went astray. The fates of those earlier communities are mentioned, putting before the Arab unbelievers certain historical events for them to reflect upon as also to reassure the believers that divine care, which never deserted the believers of old, would also not fail them.

Sūratu ta ba da labarai takaice game da Nuhu, Ibrahim, Isma'il da Ishaƙ, Musa da Haruna, Ilyasu, Lutu da Yunus. Ta fi mayar da hankali kan labarin Ibrahim da Isma'il, domin tana gabatar mana da misali na cikakken imani da hadaya, tana nuna mana yanayin mika kai na gaskiya ga nufin Allah. Wannan lamari musamman ba a ambace shi a wani wuri a cikin Alƙur'ani ba. Waɗannan labarai tare sun samar da dukkan wannan sashe.

The sūrah gives brief accounts of Noah, Abraham, Ishmael and Isaac, Moses and Aaron, Elijah, Lot and Jonah. It dwells more on Abraham’s and Ishmael’s story as it puts before us an example of supreme faith and sacrifice showing us the nature of true surrender to God’s will. This particular episode is not mentioned anywhere else in the Qur’ān. Together, these stories make up the entire passage.

Sun tarar da iyayensu a kan ɓata, sai suka yi gaggawar bin sawunsu. Kusan yawancin mutanen da suka gabace su sun ɓace kafin su, duk da cewa Mun aika musu masu gargaɗi. Ka duba yadda ƙarshen waɗanda aka yi wa gargaɗi ya kasance. Sai dai bayin Allah masu gaskiya ba haka ba.

They found their forefathers astray, and rushed to follow in their footsteps. Most of the people of old went astray before them; although We had sent them warners. Behold what happened in the end to those that had been warned. Not so God’s true servants.

Ayoyi 69-74

(Verses 69-74)

Waɗannan mutane suna da taurin kai wajen bin ɓata, amma a lokaci guda kawai suna bin sawun wasu ne, ba tare da tunani ko dubawa ba. Suna gaggawar bin hanyar iyayensu, ba sa ɗaukar wata dama don tambaya ko bincike: "Sun same iyayensu a ɓace, sai suka yi gaggawar bin sawunsu." (Ayoyi 69-70) Su da iyayensu duka misali ne na ɓacewa, kuma haka lamarin yake ga mafi yawan al'ummomin da suka gabata: "Mafi yawan mutanen dā sun ɓace kafin su." (Aya 71) Duk da haka, sun samu gargaɗi, amma ba su kula ba: "alhali kuwa Mun aiko musu masu gargaɗi." (Aya 72) Me hakan ya haifar a ƙarshe? Menene sakamakon halin kafirai, idan aka kwatanta da sakamakon karɓar gargaɗi da karɓar imani? Wannan an nuna shi a cikin labaran da suke biye. Ayoyin da suke biye suna zama sanarwa kawai ta abin da zai zo: "Ku duba abin da ya faru a ƙarshe ga waɗanda aka yi wa gargaɗi. Ba haka ba ne ga bayin Allah na gaskiya." (Ayoyi 73-74)

These people are hardened in following error, but at the same time they are simply following the footsteps of others, without thinking or reflection. They rush to follow their fathers’ lead taking no opportunity to question or examine: “They found their forefathers astray, and rushed to follow in their footsteps.” (Verses 69-70) Both they and their fathers are examples of going astray, which was also the case of the majority of earlier communities: “Most of the people of old went astray before them.” (Verse 71) Yet they did receive warnings, but paid no heed: “although We had sent them warners.” (Verse 72) What did this lead to in the end? What was the outcome of the unbelievers’ attitude, as compared with the outcome of heeding the warnings and accepting the faith? This is shown in the stories that follow. The verses that ensue serve as a mere announcement of what is to come: “Behold what happened in the end to those that had been warned. Not so God’s true servants.” (Verses 73-74)

Labarin farko shi ne na Nuhu, sai dai bayanin da ke nan ya taƙaita a kan sakamakon, yana mai jaddada kulawar da Allah ya yi wa bayinsa na gaskiya.

The first story is Noah’s, but the account here dwells only briefly on the outcome, highlighting the care God took of His true servants:

Sūrah ta sannan ta kwatanta manyan al'amura biyu daga labarin Ibrahim. Na farko yana nuna shi yana kira ga imani a tsakanin mutanensa da kuma karya gumakansu, sannan mutanen suka yi ƙoƙarin kashe shi, amma Allah ya tseratar da shi. Wannan labarin ana kuma bayyana shi a wasu sūrori. Amma al'amari na biyu, an ambace shi ne a nan kawai. Yana magana ne game da mafarkin Ibrahim, hadayarsa da yadda Allah ya saki ɗansa. Ana ba da wannan labari cikin cikakken bayani, yana bayyana matakai da halaye cikin salo mai ban mamaki da tasiri. Yana nuna misali mafi girma na biyayya ga Allah, hadaya da mika wuya gaba ɗaya.

The sūrah then depicts two of the main episodes from Abraham’s story. The first shows him advocating faith among his people and destroying their idols, followed by their attempt to kill him and God saving him. This episode is also described in other sūrahs. The second episode however, is only mentioned here. It speaks of Abraham’s dream, his sacrifice and how God released his son. This story is given in detail, speaking of stages and attitudes in a remarkably fine and effective style. It shows the most sublime example of obedience to God, sacrifice and self surrender:

Daga cikin waɗanda suka bi tafarkinsa akwai Ibrahim. Ya juya ga Ubangijinsa da zuciya mai tsarki. Ya ce wa mahaifinsa da mutanensa: Mene ne wannan da kuke bautawa? Shin, kuna zaɓar gumaka na ƙarya maimakon Allah? To, me kuke tunani game da Ubangijin dukkan halittu?

Among those who followed his way was Abraham. He turned to his Lord with a sound heart. He said to his father and his people: What is this that you worship? Do you choose false deities instead of God? What, then, do you think of the Lord of all the worlds? (Verses 83-87)

Haka labarin ya fara, yana tafiya daga Nuhu zuwa Ibrahim, kuma yana bayyana cewa sun kasance da dangantaka cikin imani da kuma kira zuwa gare shi. Saboda haka ana cewa Ibrahim yana cikin al'ummar Nuhu duk da tsawon lokacin da ke tsakaninsu. Duk da haka, sun raba tsarin shari'a da saƙo ɗaya daga Allah.

Thus the story opens, moving from Noah to Abraham and making it clear that they were related in faith and its advocacy. Thus Abraham is said to belong to Noah’s community despite the long time gap between them. Nonetheless they shared the same divine constitution and message.

Halin Ibrahim da aka nuna a nan shi ne zuciyarsa mai tsafta, wadda ta sa shi ya zama mutum na gaskiyar imani da lamiri mai tsabta: "Ya juyo ga Ubangijinsa da zuciya mai tsafta." (Aya ta 84)

Abraham’s quality highlighted here is his sound heart, which makes him a man of true faith and clear conscience: “He turned to his Lord with a sound heart.” (Verse 84)

Surah ta ci gaba zuwa labari na biyu game da tarihin Ibrahim. Bayan an cece shi daga wuta, ya rufe wancan babi na rayuwarsa don fara sabon mataki: "Ibrahim ya ce: Zan tafi wurin Ubangijina, zai shiryar da ni." (Aya ta 99) Maganarsa tana nuna cewa yana hijira, a zahiri da kuma a zuciyarsa. Ya bar komai: mahaifinsa, iyalinsa, gida, mutanensa da ƙasarsu, ya bar su duka a baya yana tafiya wurin Ubangijinsa, babu wata damuwa. Ta haka ya miƙa kansa ga Ubangijinsa, tabbatacce cewa zai ba shi shiriya da kulawa, ya sa shi a kan hanya madaidaiciya. Hijira ce daga wani hali zuwa wani, yana barin dukkan alaƙoƙi da ɗaurin zumunci don ɗaura guda ɗaya wadda take tsarkakakkiya kuma mai ƙarfi. Maganarsa tana bayyana cikakken imani da cikakkiyar miƙa wuya.

The sūrah moves on to the second episode it relates of Abraham’s history. After he was saved from the fire, he closed that chapter of his life to begin a new phase: “And Abraham said I will go to my Lord: He is sure to guide me.” (Verse 99) His words indicate that he was migrating, this in both a mental and physical sense. He was abandoning everything: his father, family, home, people and land, leaving them all behind and going to his Lord, free of all concerns. He thus surrendered himself to his Lord, assured that He would give him guidance and care, setting him on the right path. It is a migration from one state to another, abandoning all ties and bonds in favour of one bond that remains pure and strong. His words express complete faith and unqualified surrender.

Har zuwa lokacin, Ibrahim ba shi da 'ya'ya. Ya bar 'yan uwansa, abokansa da duk abin da ya saba da shi a baya. Ba sai an faɗi ba, dangantakarsa da waɗanda suka jefa shi cikin wuta ta lalace gaba ɗaya. Saboda haka, ya tafi wurin Ubangijinsa, yana roƙonsa ya ba shi zuriya masu bi: "Ya Ubangiji! Ka ba ni ɗa nagari." (Aya ta 100) Sai Allah ya amsa addu'ar bawansa na gaskiya: "Muka yi masa albishir da cewa zai haifi ɗa mai haƙuri." (Aya ta 101) Wannan ɗan mafi yiwuwa shi ne Isma'il, kamar yadda ake iya fahimta a fili daga labarin rayuwarsa da kuma daga cikin sūratu kanta. Lallai, za mu iya ganin alamar haƙurinsa tun yana ƙuruciya. Haka kuma, za mu iya tunanin farin cikin da Ibrahim ya ji a sabon wurin zamansa, inda yake baƙo, lokacin haihuwar wannan ɗan da Allah ya siffanta da "ɗa mai haƙuri." Yanzu lokaci ya yi da za mu duba kyakkyawan halin da labarin rayuwar Ibrahim ke wakilta, muna zana daga cikinsa darasi mai ƙarfafawa kamar yadda Allah Maɗaukakin Sarki ya gabatar wa al'ummar Musulmi.

Until that moment, Abraham was without children. He had left behind his relations, friends and all that was familiar to him. Needless to say, his relations with those who threw him in the fire suffered a final breakdown. Therefore, he went to his Lord, praying to Him to grant him believing offspring: “Lord! Grant me a righteous son.” (Verse 100) And God answered his true servant’s prayer: “We gave him the happy news that he will have a forbearing son.” (Verse 101) The son was most probably Ishmael, as clearly inferred from his life story and from the sūrah itself. Indeed, we can see the mark of his forbearance in his youth. We can also imagine the delight experienced by Abraham in his new abode, where he was a stranger, at the birth of this son described by God as a ‘forbearing son.’ It is time for us now to look at the glorious attitude that Abraham’s life story represents, drawing from it an inspiring lesson as presented by God Almighty to the Muslim community.

Allah ya shaida gaskiyar niyyar da Ibrahim da Isma'il suka nuna, kuma Ya dauka cewa sun cika duk abin da ake bukata daga gare su: Note: the rules require "God" to be rendered as the Hausa word for God, not "Allah", so the correct rendering is: Ubangiji ya shaida gaskiyar niyyar da Ibrahim da Isma'il suka nuna, kuma Ya dauka cewa sun cika duk abin da ake bukata daga gare su:

God witnessed the sincerity shown by both Abraham and Ishmael, and He considered them to have fulfilled all that was required of them:

Muka kira shi: "Ibrahim! Hakika ka cika mafarkin." Haka ne muke saka wa masu kyautatawa. Lalle wannan jarrabawa ce bayyananniya. Muka fansar da [Isma'il] da babban hadaya.

We called to him: Abraham! You have already fulfilled the dream.’ Thus do We reward those who do good. All this was indeed a momentous trial. We ransomed [Ishmael] with a noble sacrifice. (Verses 104-107)

Kun cika abin da ya kamata ku cika. Allah ba ya bukatar daga bayinsa face su mika kansu gare shi gaba daya, har ta kai babu abin da suke ganin yana da daraja ko masoyi a gare su da zasu ki bayarwa, ko da kuwa d'a guda daya ne, ko rayukansu. Kai, Ibrahim, ka yi wannan, ka bayar da duk abin da ka ke so, da yakini da karbuwa. Abin da ya rage shi ne jiki da jini, wanda za a iya musanya shi da kowane irin jiki da jini. Saboda haka, Allah ya fansar da wannan matashi wanda ya mika kansa ga nufinsa da hadaya mai girma da daraja. An ruwaito cewa hadayar rago ce wacce Ibrahim ya samu a shirye bisa nufin Allah, kuma ya yanka wannan rago a madadin Isma'il.

You have indeed fulfilled all you needed to fulfil. God wants nothing from His servants other than that they submit themselves to Him totally, so that they have nothing which they consider too dear or too precious to give up, not even an only son, or their own lives. You, Abraham, have done this, offering everything dear, with certainty and acceptance. What was left was flesh and blood, which could be substituted by any type of flesh and blood. Thus, God ransomed this young man who had submitted himself to His will by a great and noble sacrifice. It is reported that the sacrifice was a ram which Abraham found ready by God’s will and that he sacrificed this ram in place of Ishmael.

An Ibrahim aka ce masa: "Haka ne Muke saka wa masu kyautatawa." (Aya ta 105) Muna saka musu ta hanyar zabe su domin irin wannan jarrabawa, muna karkatar da tunaninsu da zukatansu zuwa ga matakin da ake bukata, muna taimaka musu wajen cika shi, sannan mu ba su ladan da suka cancanta.

Abraham was then told: “Thus do We reward those who do good.” (Verse 105) We reward them by choosing them for such a test, directing their minds and hearts to rise to the necessary level, helping them in such fulfilment and then giving them the reward they deserve.

Zuriyar Ibrahim da Ishaƙ sun haɗa da Musa da Haruna:

The descendants of Abraham and Isaac included Moses and Aaron:

Mun kuma yi wa Musa da Haruna baiwa; Muka tsirar da su da mutanensu daga babbar wahala; Muka taimake su, har suka zama su ne masu samun nasara.

We also bestowed Our favour on Moses and Aaron; We saved them and their people from great distress; We gave them support, so that it was they who achieved victory.

Mun ba su Littafi wanda ya bayyana komai; Mun shiryar da su zuwa hanya madaidaiciya; Mun sa a yabe su a cikin zuriya ta gaba: Aminci ya tabbata ga Musa da Haruna! Haka muke sakawa masu kyautatawa. Dukansu biyu suna cikin bayina masu imani. (Ayoyi 114-122)

We gave them the Scripture which made things clear; We guided them to the right path; We caused them to be praised by later generations: Peace be upon Moses and Aaron! Thus do We reward those who do good. Both were among Our believing servants. (Verses 114-122)

A nan, ana ganin wani ɓangare kawai na labarin Musa da Haruna, wanda ke nuna ni'imomin Allah da aka yi musu da farko ta hanyar zabar su don isar da saƙonsa, sannan ta hanyar ceton su da mutanensu daga babban wahala, wanda aka bayyana dalla-dalla a wasu sūrori. Ni'imomin Allah a kansu kuma sun haɗa da nasarar da suka samu a kan abokan gābarsu, Fir'auna da mutanensa, da kuma ba su Littattafai da shiryar da su zuwa hanya madaidaiciya. Ya kamata a fili cewa Allah yana shiryar da zuwa wannan hanya madaidaiciya kawai waɗanda suka yi imani da Shi. Ya kuma tabbatar da cewa za a yabe su a tsararraki masu zuwa.

Here we only have a glimpse of the story of Moses and Aaron, highlighting God’s favours bestowed on them first in being chosen to deliver His message, then in saving them and their people from great distress, which is recounted in detail in other sūrahs. God’s favours on them also included their victory over their enemies, Pharaoh and his people, as also giving them the Scriptures and guiding them to the right path. It should be clear that God guides to this right path only those who believe in Him. He further ensured that they would be praised by future generations.

Wannan ɗan bayani ya ƙare da gaisuwa da albarkar salama daga Allah zuwa ga Musa da Haruna. Haka kuma, nau'in ladan da ake bai wa masu aikin alheri da girman darajar imani, wanda masu bi ake girmamawa saboda shi, an sake maimaita su a nan.

This glimpse concludes with a greeting and blessing of peace from God to Moses and Aaron. Again the type of reward given to those who do good and the great value of faith, for which believers are held in honour, is repeated here.

Wannan ita ce ƙarshen waɗannan ɗan gajerun bayanai daga tarihin manzanni na baya, kuma tana game da Yunus.

The last of these glimpses from the history of earlier messengers concerns Jonah:

Yunus ma ya kasance ɗaya daga cikin manzanninMu. Ya gudu, ya tafi a cikin jirgin ruwa mai cike da kaya. Suka jefa ƙuri'a, sai shi ne ya faɗa cikin wanda aka zaɓa. Kifi ya haɗiye shi, domin shi ne abin zargi. Da ba don ya kasance cikin waɗanda suke tsarkake God da gaskiya ba, da zai zauna cikin cikin kifin har zuwa Ranar Tashin Alƙiyama. Muka jefa shi a bakin teku, yana rashin lafiya, a wani fili marar ciyayi, muka sa wata bishiyar kabewa ta tsiro a kansa. Sa'an nan muka aike shi zuwa ga al'umma [ta mutum] dubu ɗari ko fiye da haka. Suka yi imani, sai muka bar su su ji daɗin rayuwa na ɗan lokaci.

Jonah too was one of Our messengers. He deserted, going on the laden ship. They cast lots, and he was the one who lost. The whale swallowed him, for he was to blame. Had he not been of those who truly glorified God, he would have remained in the whale’s belly till Resurrection Day. We caused him to be cast out, sick, on a barren shore, and caused a gourd tree to grow over him. Then We sent him to la community of] one hundred thousand or more. They believed, so We let them enjoy life for a while.

Ayoyi 139-148

(Verses 139-148)

Ba a bayyana a cikin Alqur'ani inda mutanen Yunusa suke zaune ba, amma ana fahimtar cewa ba su nesa da teku ba. Rahotanni sun nuna cewa Yunusa ya damu sosai saboda ci gaba da ƙin karɓar saƙonsa da mutanensa suke yi, da kuma gaskiyar da ya bayyana. Ya gargaɗe su game da azabar Allah da ke kusa, sannan ya bar su cikin fushi. Fushinsa ya kai shi bakin teku, inda ya hau wani jirgin ruwa cike da kaya. Yayin da jirgin yake tsakiyar teku, sai wata iska mai ƙarfi ta same shi. A lokacin an yi imani sosai cewa irin wannan masifa tana nuna cewa a cikin fasinjojin akwai wanda ya jawo fushin Allah. Domin jirgin ya iya jure guguwar, dole ne a jefa wannan mutum cikin teku. Don haka suka jefa kuri'a, kuri'ar kuwa ta fāɗa kan Yunusa. Ko da yake sun san shi a matsayin mutum mai nagarta mai tsoron Allah, an tabbatar da kuri'ar tasa. Saboda haka suka jefa shi cikin teku, ko kuma ya yi tsalle da kansa.

The Qur’ān does not mention where Jonah’s people lived, but it is understood that they were not far from the sea. Reports tell us that Jonah was frustrated by his people’s continued denial of his message and the truth it made clear. He warned them against God’s impending punishment, and then abandoned them in anger. His anger led him to the sea-shore, where he boarded a laden ship. When the ship was in the middle of the sea, it was hit by a raging storm. It was widely believed at that time that such a disaster signalled that among the passengers there must be someone who had incurred God’s anger. For the ship to withstand the storm that person had to be thrown overboard. They, thus, drew lots and Jonah was the one who lost. Although they knew him to be a virtuous and God-fearing man, the drawing of his lot was confirmed. Therefore, they threw him into the sea, or he might have jumped himself.