Surah ta ba mu labarin Musa da Fir'auna da kuma ƙarshen Fir'auna. Yana ba masu bangaskiya da ke fama da zalunci a duniya bege, kamar yadda ƙungiyar Musulmi kaɗan ta Makka take a lokacin. Labarin kuma yana nuna halakar azzalumai masu girman kai waɗanda halayensu ya yi kama da na masu bautar gumaka a Makka.

The sūrah has given us an account of Moses and Pharaoh and the latter’s ultimate end. It gives hope to the believers suffering persecution in the world, as were the small group of Muslims in Makkah at the time. The story also portrays the destruction of arrogant tyrants whose attitude was basically similar to that of the idolaters in Makkah.

Sūrah yanzu tana ci gaba da bayyana labarin Ibrahim da mutanensa. Ana umurtar Annabi ﷺ ya ba masu kafirci labarin nan. Domin sun yi ikirarin cewa su ne masu kiyaye gadon Ibrahim, a dalilin cewa suna bin tsohuwar addininsa, duk da cewa suna bauta wa gumaka da yawa. Haka ma, sun wuce gaba, suna sanya gumaka a cikin Masallaci Mai Alfarma wanda Ibrahim ya gina a matsayin wurin da masu tsarkakakkiyar imani bisa tauhidin Allah suke karkata. Ana bukatar Annabi ﷺ ya ba su labarin Ibrahim don su san ko da'awarsu gaskiya ce ko a'a.

The sūrah now moves on to tell us about Abraham and his people. The Prophet (peace be upon him) is ordered to relate this story to the unbelievers. For they claimed to be the custodians of Abraham’s heritage in so far as they followed his old faith, even though they addressed their worship to multiple deities. Indeed, they went even further, placing idols in the Sacred Mosque built by Abraham as a focus for the followers of the pure faith based on God’s oneness. The Prophet is required to tell them Abraham’s story so that they know whether their claims are right or not.

A cikin wannan Sūrah, ba a ba da labarun tarihi bisa tsarin lokacinsu ba, domin an fi mayar da hankali ne kawai kan darussan da ake iya ɗauka daga waɗannan labarun. A cikin Sūrah 7, Al-A'raf, sabanin haka, tarihin yadda mabambantan al'ummomi suka karɓi iko da kuma jerin manzannin Allah tun daga Adam sun kasance muhimman abubuwan da za a jaddada. Saboda haka, labarun annabawan da aka ambata a can sun bi tsari mai tsanani na lokaci, suna farawa daga faɗuwar mutum daga sama don fara rayuwar ɗan adam a duniya.

In this Sūrah, historical accounts are not given in their chronological order, because it is only concerned with the lessons to be derived from these accounts. In Sūrah 7, The Heights, conversely, the historical line of how power was assumed by different peoples and the succession of God’s messengers since Adam were important points to stress. Hence, the accounts of earlier prophets there followed a strict chronological order, starting with man’s fall from heaven to begin human life on earth.

“Ka karanta musu labarin Ibrahim, lokacin da ya ce wa mahaifinsa da mutanensa: Me ne wannan da kuke bautawa?” (Ayoyi 69-70) An umarci Annabi a nan ya karanta musu labarin Ibrahim ﷺ, wanda Larabawan masu bautar gumaka suka dauka cewa su magada ne nasa, kuma masu bin addininsa. Annabi ﷺ don haka yana bayyana yadda Ibrahim ya kushe abin da mahaifinsa da mutanensa ke bautawa, wadanda ba komai ba ne face gumaka irin wadanda kafirai a Makka ke bautawa. Haka kuma ya kushe tafarkinsu na bata, yana tambayarsu cikin sautin kin amincewa bayyananne: Me ne wannan da kuke bautawa?’ “Suka amsa: Muna bautawa gumaka, kuma muna ci gaba da kasancewa masu sadaukarwa gare su.” (Ayar 71) Lallai sun dauke gumakansu a matsayin abin bauta, amma kasancewar sun kira su gumaka yana nuna cewa ba su iya musun cewa ba komai ba ne face siffofi da aka yi da dutse, duk da haka sun ba su ibadarsu. Wannan shi ne matsayi mafi girma na rashin hankali. Amma idan mutane suka dauki akidu na bata, sukan rasa ganin rashin hankalin tunaninsu, ibadarsu da maganganunsu.

“Relate to them the story of Abraham, when he said to his father and his people: What is that you worship?” (Verses 69-70) The Prophet is instructed here to relate to them the story of Abraham whom the idolater Arabs considered themselves to be his heirs and the followers of his faith. The Prophet thus recounts how Abraham denounced what his father and people worshipped, which were no more than idols similar to those the unbelievers in Makkah worshipped. He also denounced their erring ways, asking them in a clear tone of disapproval: What is that you worship?’ “They answered: We worship idols, and we remain devoted to them.” (Verse 71) They certainly considered their idols deities, but the fact that they called them idols shows that they could not deny the fact that they were no more than statues made of stone, but to which they nevertheless devoted their worship. This is the ultimate degree of absurdity. Yet when people take up wrong beliefs, they lose sight of the absurdity of their concepts, worship and statements.

İbrahim (alaihis salam) ya fara farkar da hankalinsu da zukatansu, yana nuna rashin hankalin matsayinsu: "Ya ce: Shin suna jin ku idan kuna kiran su, ko kuna amfana da su, ko kuna cutar da su?" (Ayoyi 72-73) Mafi karancin abin da ya kamata ya tabbata ga abin bautar da ake kira zuwa gare shi shi ne ya kasance yana da irin wannan ikon ji kamar mai bautarsa. Amma wadannan abubuwan bautar ba sa jin masu bautar su wadanda ke rokon su don samun amfani da kawar da cuta da wahala. Idan ba su iya ji ba, to ta yaya za su iya kawo amfani ko haddasa cuta? Tabbas masu bautar gumaka ba za su iya da'awar wata daga cikin wadannan siffofi ga gumakansu ba. Saboda haka, ba su amsa wa Ibrahim ba, domin sun fahimci cewa yana yi musu izgili. Duk da haka, ba su iya karyata abin da ya fada ba. Saboda haka, idan suka yi magana, sai su bayyana kansu a matsayin makafi masu bin wasu ba tare da tunani ba a kan ayyukansu: "Suka ce: Amma mun samu iyayenmu suna yin hakan." (Aya ta 74) Gaskiya ne wadannan gumaka ba sa ji, ba sa kawo amfani, ba sa haddasa cuta, amma mun samu iyayenmu suna bautar su, don haka mu muna bin sawun su.

Sannan Ibrahim ya bayyana sifofin Ubangijinsa, Ubangijin dukkan talikai, da alakar da ke tsakaninsu a kowane lokaci da kowane yanayi. Yayin da muke sauraron bayaninsa, sai mu ji dangantaka ta kusa, mai zaburarwa, wadda ke amincewa da hannun Allah a cikin duk abin da ke faruwa a rayuwa.

Abraham then outlines the attributes of his Lord, the Lord of all the worlds, and the bond that exists between them at all times and in all situations. As we listen to his description we feel the close, inspirational relationship that acknowledges God’s hand in everything that happens in life:

Shi ne wanda ya halicce ni, kuma shi ne yake shiryar da ni. Shi ne yake ciyar da ni, yake kuma shayar da ni. Idan na yi rashin lafiya, shi ne yake warkar da ni, kuma zai sa in mutu sa'an nan ya rayar da ni. Shi ma ne, ina fatan, zai gafarta mini zunubaina a Ranar Alkiyama. (Ayoyi na 78-82)

It is He who has created me, and is the One who guides me. He is the One who gives me to eat and to drink. When I fall ill, He is the One who restores me to health, and will cause me to die and then will bring me back to life. It is He also who, I hope, will forgive me my faults on the Day of Judgement. (Verses 78-82)

Bayanin Ibrahim game da Ubangijinsa da dangantakar da ke tsakaninsu yana ba da jin cewa kowane bangare na jikinsa yana jin wannan dangantaka. Saboda haka, dukan burinsa yana duban Allah da soyayya da amana. Kamar dai Ibrahim yana ganin Ubangijinsa a zahiri, yana kuma jin alherinsa da dukan zuciyarsa. Yayin da Alkur'ani ya ambaci bayanin Ibrahim, yana ba shi sautin waka mai dadi, wanda ke ba da yanayi mai sanyin rai sosai, yana yada iskarsa mai kwantar da hankali da natsuwa.

Abraham’s description of his Lord and the bond between them imparts a feeling that every part of his constitution feels this bond. Hence, all his aspirations look to God with love and trust. It is as if Abraham actually sees his Lord and feels his grace with all his heart. As the Qur’ān quotes Abraham’s description, it gives it a melodious tone, one that imparts a very relaxed atmosphere, spreading its soothing, tranquil air.

"Shi ne wanda ya halicce ni, kuma shi ne yake shiryar da ni." (Aya ta 78) Ya samar da ni daga inda Ya sani, ni kuwa ba na sani ba. Wannan yana nufin Ya san komai game da ni: halittata, dabi'ata, ayyukana, jin dadina da kuma makomata ta karshe. Shi ne mai shiryar da ni, kuma mai ba ni hanyar da ya kamata in bi a rayuwa. Kamar dai Ibrahim yana ganin kansa kamar wani abu mai sassauci wanda Allah yake siffanta shi yadda Ya ga dama, yana ba shi duk siffar da Ya zaba. Ya mika kansa ga Allah da cikakken amana, yana tabbatacce cewa yana kan tafarki madaidaici.

“It is He who has created me, and is the One who guides me.” (Verse 78) He has originated me from where He knows but I know not. This means that He knows everything about me: my constitution, nature, functions, feelings, and ultimate destiny. He is the One to guide me and provide me with the line I should follow in life. It is as if Abraham feels himself like an elastic material which God shapes the way He likes, giving it whatever form He chooses. He submits himself to God with full trust, perfectly assured that he is on the right course.

Yanzu Ibrahim ya yi addu'a mai tsawo, cikakkiya kuma mai tawali'u ga Ubangijinsa:

Now Abraham addresses a long, comprehensive and humble prayer to his Lord:

Ya Ubangijina! Ka ba ni hukunci nagari, ka haɗa ni da salihai; ka sa mini gaskiya a cikin al'ummomi masu zuwa; ka sanya ni cikin waɗanda za su gaji Aljannar ni'ima! Ka gafarta wa mahaifina; domin yana daga cikin waɗanda suka ɓata.

My Lord! Grant me sound judgement, and join me with the righteous; and grant me the advocacy of the truth in later generations; place me among those who will inherit the garden of bliss! Forgive my father; for he is among the ones who have gone astray.

Kada Ka bari in sha wulakanci a Ranar da za a tashi dukkan mutane daga matattu; Ranar da dukiya da 'ya'ya ba za su amfana ba, sai dai wanda ya zo wa Allah da zuciya mai tsafta [zai yi farin ciki]. (Ayoyi 83-89) Note: The Hausa rendering uses "Allah" in place of "God" as the Hausa word for God, which conflicts with the instruction to write the Hausa word for God rather than "Allah". Correcting that per the rules: Kada Ka bari in sha wulakanci a Ranar da za a tashi dukkan mutane daga matattu; Ranar da dukiya da 'ya'ya ba za su amfana ba, sai dai wanda ya zo wa Ubangiji da zuciya mai tsafta [zai yi farin ciki]. (Ayoyi 83-89)

Let me not suffer disgrace on the Day when all shall be raised from the dead; the Day when neither wealth nor children will be of any benefit; but only the one who comes to God with a sound heart [will be happy]. (Verses 83-89)

Babu wani abu a cikin addu'ar Ibrahim da ya shafi wani bangare na jin dadi da walwalar wannan duniya, har ma da lafiyar jiki. Yana neman abubuwa masu girma, wadanda zukata tsarkaka ke motsa su zuwa gare su. Addu'a ce da zuciya mai ilimi na gaskiya game da Allah ke yi, kuma sakamakon haka, tana ba da kima kadan ga sauran komai. Ya san alherin Allah, kuma yana rokon karin nasa, yana kuma yin fata da tsoro bisa ga abin da ya samu da kansa.

Nothing in Abraham’s prayer concerns any aspect of the comforts and pleasures of this world, not even physical health. It looks to higher aspects, motivated by pure feelings. It is a prayer made by a heart which has true knowledge of God and, as a result, attributes little value to everything else. He has known God’s grace and prays for more of it, and he entertains hopes and fears in accordance with his experience.

“Ya Ubangijina! Ka ba ni hikima mai kyau.” (Ayah ta 83) Ka ba ni hikimar da zan gane gaskiya da ita, in bambance dabi'u na gaskiya da na karya, domin in ci gaba da bin hanya madaidaiciya. “Ka haɗa ni da masu adalci.” (Ayah ta 83) Wannan shi ne abin da Ibrahim ya ce, annabi mai daraja wanda ibadarsa abin koyi ce. Wane irin tawali'u ne na kankantar da kai! Wane irin damuwa ne game da gazawa daga abin da ake tsammani, da kuma tsoron canjin zuciya! Yana da marmarin zama kawai a cikin masu adalci! Yana jin cewa ba zai iya cimma wannan ba sai dai idan Allah ya shiryar da shi zuwa ayyuka na adalci waɗanda za su kai shi cikin irin wannan matsayi.

Sannan a cikin wannan nassi akwai wani yanayi na Ranar Alkiyama, wadda Ibrahim ya ji tsoronta. Yana da bayyana sosai har ya kusan ganinta da idanunsa yayin da yake yin addu'arsa ta ƙasƙanci ga Allah.

We then have in the present passage a scene of the Day of Judgement, which was feared by Abraham. It is so vivid that he almost sees it with his own eyes as he addresses his humble prayer to God:

Za a kawo Aljannah kusa da masu tsoron Allah; yayin da Wutar da ke ci za a sanya ta a gaban idanun waɗanda suka ɓata. Za a ce musu: "Ina abin da kuke bautawa baicin Allah? Shin suna iya taimakon ku, ko kuma su taimaki kansu?" Sai a jefa su cikin Jahannama, su da waɗanda suka ɓata, da rundunonin Iblis, duka tare. A can, suna jayayya da juna, za su ce: "Ta hanyar Allah, lallai mun kasance cikin ɓata bayyananne, a lokacin da muka daidaita ku da Ubangijin dukkan halittu. Ba wani abu ya ɓatar da mu ba sai masu laifi kawai. Yanzu kuwa ba mu da wani mai roƙo mana ceto, ba kuma wani aboki mai ƙauna. Da ace muna da wata dama ta komawa duniya, domin mu zama masu bangaskiya!"

Paradise will be brought within sight of the God-fearing; whereas the blazing fire will be placed in full view of the ones lost in error. It shall be said to them: ‘Where is now all that you used to worship instead of God? Can they help you or even help themselves?’ They will be hurled into hell, as also those who are lost in error, and Iblīs’ hosts, all together. And there, quarrelling with one another, they will say: By God, we were obviously in error, when we deemed you equal to the Lord of all the worlds. It was only the truly guilty ones who led us astray. And now we have none to intercede for us nor any loving friend. Would that we had a second chance [in life], so that we could be believers.’ (Verses 90-102)

Yanayin ya fara ne da hoton aljanna da ake kawo kusa, domin ta kasance a gaban idanun masu tsoron Allah; waɗanda suka kasance cikin fargaba sosai kada a sa su shan azabar Allah. Wutar jahannama kuma ana kawo ta cikin cikakken gani ga waɗanda suka ɓata; waɗanda suka karkata daga hanya madaidaiciya kuma suka musanta Ranar Lahira. Yayin da suke tsaye a gaban jahannama, suna sauraron tsawatarwa mai tsauri saboda munanan ayyukansu kafin a jefa su cikinta, da farko za a tambaye su game da abubuwan bautar da suke yi. Tambayar da za a yi musu ita ce: "Ina yanzu duk abin da kuke bautawa maimakon Allah?" (Ayoyi 92-93) Ina suke? "Shin za su iya taimakonku ko ma su taimaki kansu?" (Aya ta 93) Babu amsa da za a ji daga gare su. Haka kuma ba a tsammanin samun amsa. Tambaya ce kawai da ake yi a matsayin tsawatarwa. Saboda haka: "Za a jefa su cikin jahannama, da waɗanda suka ɓata cikin ɓatanci, da rundunonin Iblis, duka tare." (Ayoyi 94-95) Kalmar da aka yi amfani da ita a nan, kubkibū, wadda aka fassara da 'a jefa su cikin', tana nuna cewa suna faɗawa cikinta, wani a kan wani, tare da hayaniya mai yawa sakamakon haka. Kamar yadda ake yi idan zabtarewar ƙasa ta faru, sai wasu ƙarin zabtarewa su biyo baya nan take. Waɗannan mutanen da suka ɓata ana tare da su a jahannama da "rundunonin Iblis, duka tare." Hakika dukansu wani ɓangare ne na rundunonin Iblis.