Surah ta kamar yadda muka gani ta bayar da labarin Ibrahim bayan ta riga ta ba da cikakken labarin Musa, don haka tana komawa baya a tarihi. Yanzu kuma tana ci gaba zuwa baya har ta ba mu labarin Nuhu da mutanensa. Tsarin lokaci ba shi da muhimmanci a nan, domin abin da ake mayar da hankali a kai shi ne ƙarshen bautar gumaka, da ƙarshen musun saƙon Allah.

The sūrah as we have seen recounts Abraham’s story after it had given a more detailed one of Moses, thus going back in history. Now it goes further back to tell us about Noah and his people. The chronological order is not important here because the focus is on the ultimate end of idolatry, on the end of denials of the divine message.

Kamar labarin Musa da Ibrahim, labarin Nuhu ma an ambace shi a surori da dama. An bayar da shi a takaice a cikin sūrah 7, Al-A'rāf, a cikin tarihin manzannin Allah da sakonninsu. A can ya biyo bayan faduwar Adam daga sama, yana mai da hankali kan yadda Nuhu ya yi kira zuwa ga tauhidin Allah da kuma gargadinsa ga mutanensa cewa suna fuskantar azaba mai tsanani. Sun zarge shi da cewa yana cikin bata mai zurfi, kuma sun nuna mamakinsu kan yadda Allah zai aiko musu da manzo daga cikin mutane.

Like the accounts of Moses and Abraham, Noah’s story is referred to in several sūrahs. It was given, in brief, in sūrah 7, The Heights, within the context of a historical account of God’s messengers and their messages. There it followed Adam’s fall from heaven, concentrating on Noah’s advocacy of God’s oneness and his warning to his people that they were risking grievous suffering. They accused him of being deep in error, expressing their amazement that God should send them a human messenger.

An ambiton hukuncinsu na nutsewa a cikin ruwa an ambata shi, amma ba tare da shiga cikin cikakken bayani ba.

Their punishment by drowning is mentioned but without going into any detail.

A cikin Suratu Yunus ta 10, an bayar da labarin Annabi Yunus a takaice, inda aka mayar da hankali kan karshen aikinsa lokacin da ya kalubalanci mutanensa, amma duk da haka suka ki karbar sakonsa. An tsira da shi tare da wadanda suka bi shi, yayin da sauran suka nutse.

In Sūrah 10, Jonah, the story is given in brief, concentrating on the end of his mission when he challenged his people, yet they still denied him. He was saved with those who followed him, while the others were drowned.

Sūrah 11, Hūd, ya ba da ƙarin bayani game da ambaliyar ruwan, jirgin ruwan, da abin da ya faru bayan ambaliyar. Misali, ya ambaci addu'ar Nuhu ga ɗansa wanda ya nutse tare da sauran kafirai. A cikin wannan sūrah kuma an ba mu labarin irin muhawarar da mutanensa suka yi da shi game da tauhidin Allah. Note: per the rules, "God" should be rendered as the Hausa word for God, not "Allah". Here is the corrected translation: Sūrah 11, Hūd, ya ba da ƙarin bayani game da ambaliyar ruwan, jirgin ruwan, da abin da ya faru bayan ambaliyar. Misali, ya ambaci addu'ar Nuhu ga ɗansa wanda ya nutse tare da sauran kafirai. A cikin wannan sūrah kuma an ba mu labarin irin muhawarar da mutanensa suka yi da shi game da tauhidin Allah.

"Mutanen Nuhu ma sun ƙaryata manzannin Allah" — no, per the rules the word for God must not be "Allah"; use the Hausa word for God, Ubangiji. Mutanen Nuhu ma sun ƙaryata manzannin Ubangiji. (Aya ta 105) Wannan shi ne ƙarshen labarin, amma an fara ba da shi ne domin ƙara jaddada shi, kafin a ci gaba da ba da cikakken bayanin labarin.

“The people of Noah, too, denied God’s messengers.” (Verse 105) This is the end of the story, but it is given at the beginning so as to add extra emphasis, before moving on to give the details of the story.

Gaskiyar magana ita ce mutanen Nuhu sun karyata shi kawai, amma ana kwatanta su a nan da cewa sun karyata manzannin Allah, domin saƙo ɗaya ne, wanda aka taƙaita shi cikin kira zuwa ga sanin tauhidin Allah da bautar Sa shi kaɗai, ba tare da haɗa Shi da wani abokin tarayya ba. Saboda haka, duk wanda ya ƙi shi, to ya karyata dukkan manzannin Allah, tun da dukkansu sun yi kira zuwa ga saƙo ɗaya kuma iri ɗaya. Alƙur'ani ya jaddada wannan gaskiyar a wurare da dama kuma ta hanyoyi daban-daban, domin ita ƙa'ida ce ta asali a cikin addinin Musulunci. Don haka yana haɗa addinin Allah a cikin tarihin ɗan Adam gaba ɗaya ƙarƙashin laima ɗaya, yana raba mutane ta dukkan zamani zuwa rukuni biyu: masu bi da kafirai. Musulmi yana ɗaukar al'ummar masu bi a kowane addinin Allah, tun farkon rayuwar ɗan Adam har zuwa zuwan saƙon Allah na ƙarshe, wato Musulunci, a matsayin al'ummarsa ta kansa. Mumini yana karɓar dukkan manzannin Allah, yana imani da saƙonninsu, kuma yana duba su duka da matuƙar girmamawa, domin dukkansu sun yi wa'azin saƙo ɗaya na tauhidin Allah.

The fact is that Noah’s people denied him only, but they are described here as denying God’s messengers, because the message is one, summed up in the call to acknowledge God’s oneness and to worship Him alone, associating no partners with Him. Therefore, whoever rejects it denies all God’s messengers as they advocated one and the same message. The Qur’ān stresses this fact in several places and in different forms, because it is a basic principle of the Islamic faith. It, thus, brings the divine faith throughout human history under one umbrella, dividing mankind throughout all generations into two groups: believers and unbelievers. A Muslim considers that the community of believers in every divine religion, from the beginning of human life to the advent of the final divine message of Islam, as his own community. A believer accepts all God’s messengers, believes in their messages and looks upon them all with the highest respect, because they all preached the same message of God’s oneness.

Daga mahangar Musulmi, ba a raba mutane zuwa kabilu, launuka ko kasashe. Ana raba su ne zuwa masu gaskiya da masu karya. Matsayinsa yana tare da masu gaskiya. Wannan yana ba Musulmi ma'auni guda daya da ke aiki a dukkan tarihi. Dabi'unsa sun fi girma a kan dangantakar kabila, launin fata, harshe, kasa, da zumunci na yanzu ko na baya. Wadannan dabi'u suna cikin dangantakar imani, wadda ita ce tushen hisabi da mutum zai yi.