Wannan sūrah tana ba da takaitaccen tarihin mutanen da aka bar su su yi mulkin duniya bayan zamanin Nuhu. Tana yin nuni ga wasu al'ummomi da suka sami albarkar Allah, da wasu da suka jawo fushinSa kuma suka cancanci azabarSa. Yanzu muna da nuni ga wani sashe na labarin Ibrahim wanda a cikinsa muke ganin albarkar Allah. Wannan ya kai mu ga labarin mutanen Lodi waɗanda suka sha wahala a ƙarshensu mai raɗaɗi. A cikin labarai biyu, alkawarin Allah biyu da Ya yi wa Nuhu ya cika. Alkawarin Allah ya kasance kamar haka:

This sūrah gives a brief history of the people who were left in charge of the earth after Noah’s time. It refers to certain communities which received God’s blessings and to others which incurred His displeasure and deserved His punishment. We now have a reference to a part of Abraham’s story in which we witness God’s blessings. This leads to the story of Lot’s people who suffered a painful end. In both stories the dual promise God made to Noah is fulfilled. God’s promise ran as follows:

"An ce: Ya Nuhu, ka sauka lafiya daga gare Mu, tare da albarkar Mu a kanka da kan al'ummomin da suke tare da kai. Amma wasu al'ummomi, Za Mu bar su su ji daɗi na ɗan lokaci, sa'an nan azaba mai raɗaɗi daga gare Mu za ta same su." (Aya ta 48)

“The word was spoken: Noah, disembark in peace from Us, and with Our blessings upon you as well as upon generations from those who are with you. As for other folk, We shall let them have enjoyment, and then there will befall them grievous suffering from Us.’” (Verse 48)

Ta haka, wasu daga cikin zuriyar waɗanda aka tsira a cikin jirgi za su karɓi albarkar Allah, yayin da sauran al'ummomi aka bar su su ji daɗi na wani lokaci kafin azaba mai tsanani ta same su saboda laifuffukansu. An ba Ibrahim da zuriyarsa albarka ta hanyar 'ya'yansa biyu: Ishaƙ da 'ya'yansa waɗanda su ne annabawan Isra'ila, da Isma'il wanda zuriyarsa ta haɗa da Muhammad ﷺ, manzon Allah na ƙarshe.

Thus, some of the offspring of those saved in the ark were to receive God’s blessings, while other communities were left to enjoy themselves for a while before terrible punishment overwhelmed them for their misdeeds. The blessings are given to Abraham and his seed through both his sons: Isaac and his children who were the Israelite prophets, and Ishmael whose offspring included Muĥammad, the last of God’s messengers.

Labarin Ibrahim ya fara ne da bayanin cewa zai karɓi labari mai daɗi: "Manzanninmu suka zo wa Ibrahim da labari mai daɗi." (Aya ta 69) Ba a faɗa mana nan take menene wannan labari mai daɗin ba. Hakan zai zo a daidai lokacin, lokacin da matarsa take tare da shi. Manzannin mala'iku ne, wanda ainihin su ya kasance wani asiri.

The account of Abraham opens here with the fact that he was to receive good news: “Our messengers came to Abraham with good news.” (Verse 69) We are not told immediately what the good news was. This would come at the right moment, when his wife was present. The messengers were angels whose identity is left a mystery.

Ko da yake wasu masu tafsirin Alkur'ani sun ambaci sunaye da adadi, mu muna fifita kada mu yi zato, tun da ba mu da wata hujja da za ta goyi bayan irin wadannan maganganu.

Although some commentators on the Qur’ān mention names and numbers, we prefer not to speculate, since we have no evidence to support such contentions.

"Sun gaishe shi, shi kuma ya amsa da cewa: ‘Aminci ya tabbata a gare ku.’" (Aya ta 69) Ibrahim ya yi hijira daga garinsa da ke Iraƙi, ya ƙetare Kogin Urdun, ya zauna a ƙasar Kan'aniyawa wadda galibinta hamada ce. Bisa al'adar karimci ta Balarabe, Ibrahim nan take ya fara shirya abinci don baƙinsa. "Sai ya yi sauri ya kawo musu gwaggon maraƙi da aka gasa" (Aya ta 69) Ya samu wani ɗan maraƙi mai kiba, ya gasa shi, ya shirya shi.

“They bade him peace, and he answered: ‘Peace [be to you].’” (Verse 69) Abraham had emigrated from his birthplace in Iraq, crossed the Jordan and settled in the land of the Canaanites which was largely a desert. Following the Bedouin tradition of hospitality, Abraham immediately went about preparing food for his guests. “He then hastened to bring them a roasted calf” (Verse 69) He gets a fat calf, roasts and prepares it.

Yana gabatar da shi ga baƙinsa waɗanda, kamar yadda muka riga muka faɗa, mala'iku ne. Sai dai mala'iku ba sa cin abin da mutane suke ci. Saboda haka, ba za su iya ɗanɗana naman ɗan maraƙin ba, kuma wannan ya damu Ibrahim: "Sa'ad da ya ga hannayensu ba sa miƙawa zuwa gare shi, sai ya ji halinsu baƙon abu ne, ya kuma ji tsoronsu." (Aya ta 70) Baƙon da ba ya cin abincin da aka ba shi yana haifar da damuwa. Yana sa mai masaukinsa ya damu cewa yana da niyyar yin wata cuta. Har zuwa yau, mutanen ƙauye da Balarabe suna ɗaukar cin amana ga wanda suka raba abinci tare da shi a matsayin babban laifi. Saboda haka, idan suka ƙi cin abincin wani, aikinsu yana nuna cewa ko dai suna da niyyar cutarwa ko kuma ba sa amincewa da niyyar mai masaukin. Saboda haka, manzannin suka bayyana wa Ibrahim ainihin su, suka faɗa masa game da manufarsu: "Suka ce: Kada ka ji tsoro. An aike mu zuwa ga mutanen Lut." (Aya ta 70)

Babu wani abu da Allah ke yi da zai zama abin mamaki. Idan al'ada ce wani abu ya faru ta wata hanya ta musamman, hakan ba ya nufin cewa wannan hanyar ba za ta iya canjawa ba. Al'ada na iya karyewa idan God ya zaɓa, saboda wata manufa ta musamman tasa. Manufar a nan ita ce ya yi wa iyalin masu bi rahamarsa da albarkun da ya yi alkawarinsu. Amma idan al'ada ta karye, duk abin da ya biyo baya yana faruwa ne bisa dokokin yanayi na Allah gaba ɗaya, waɗanda ba mu san su sosai ba. Ba za mu iya yanke hukunci a kan dokokin God ta abin da ke faruwa a cikin ɗan gajeren lokaci kaɗan ba.

Nothing that God does should be considered strange. When it is the norm for something to happen in a particular fashion, this does not mean that that fashion is unchangeable. The norm can be broken when God so chooses, for a particular purpose of His own. The purpose here is to bestow His mercy and promised blessings to the believers in that household. Yet, when the norm is broken, whatever takes place as a result occurs in accordance with the overall divine laws of nature which we do not know in full. We cannot judge God’s laws according to what happens during a short, limited period of time.

Waɗanda suke ƙoƙarin iyakance nufin Allah zuwa dokokin yanayi da suka saba da su, sun jahilci hakikanin ubangijintaka kamar yadda Allah ya bayyana a cikin littafinSa. Duk abin da Allah ya faɗa gaskiya ne. Hankulan ɗan adam ba su da wani iko a cikin wannan duka. Haka kuma, waɗanda suke iyakance nufin Allah zuwa abin da Shi da kansa ya faɗa cewa dokarSa ce, suma ba su san ainihin yanayin ubangijintaka ba. Nufin Allah yana da 'yanci, ba a iyakance shi ga dokokinSa ba.

Those who try to restrict God’s will to the laws of nature familiar to them are ignorant of the reality of Godhead as stated by God in His book. Whatever God states is true. Our human minds have no say in all this. Even those who restrict God’s will to what He Himself has stated to be His law are again unaware of the true nature of Godhead. God’s will is free and not restricted by His laws.

Gaskiya ne cewa Allah na tafiyar da al'amuran wannan duniya bisa ga dokokin da Ya kafa mata. Sai dai wannan ya bambanta da takaita nufin Allah ga waɗannan dokokin na halitta bayan an riga an sa su aiki. Dokokin halitta suna aiki ta hanyar nufin Allah a kowane lokaci. Ba sa aiki da kansu ba. A kowane lokaci, Allah na iya zaɓar ya sa dokokin halittarSa su yi aiki ta wata hanya dabam. Duk lokacin da hakan ta faru, dokokin halitta za su canja zuwa sabuwar tsarin da Allah Ya ƙaddara. Babbar dokar halitta wadda ke jagorantar aikin dukkan sauran dokoki ita ce wadda ta ce nufin Allah yana da 'yanci kuma cikakke.

It is true that God conducts the affairs of this universe according to the laws He has set for it. This is, however, different from restricting God’s will to these natural laws after they have been set in operation. The laws of nature work by God’s will all the time. They are not automatic. At any time, God may choose to cause His natural laws to operate in a different way. Whenever this happens natural laws will change to the new fashion God has determined. The overall law of nature which governs the operation of all other laws is that which states that God’s will is free and absolute.

Lokacin da manzanninmu suka zo wurin Lūɗ, sai ya damu saboda su, domin bai da ƙarfin kāre su. Ya ce: "Wannan rana ce mai tsanani."

When Our messengers came to Lot he was troubled on their account, for he was powerless to offer them protection. He said: ‘This is a woeful day.’ (Verse 77)

Lūɗ ya san rashin kunyar mutanensa, waɗanda suka fi son biyan sha'awarsu ta jima'i da maza maimakon mata. Ta haka suka yi tawaye ga dabi'a, wadda take amfani da hikimar Allah wajen halittar kowane nau'i a biyu-biyu domin haihuwa da sake samuwar halitta su gudana. Dabi'ar da ba a karkatar da ita ba tana samun gamsuwa ta gaskiya cikin bin wannan hikima, a zahiri da kuma ta dabi'a.

Lot was aware of the perversity of his people, who preferred to satisfy their sexual desires with men instead of women. In so doing they rebelled against nature, which avails itself of God’s wisdom in creating all species in pairs so that procreation and regeneration can take place. Undistorted nature finds true pleasure in conforming to this wisdom, naturally and instinctively.

Akwai hakika nau'o'in lalacewa iri-iri. Sai dai al'amarin mutanen Lūɗu ya bambanta da sauran. Yana nuna cewa cututtukan hankali suna yaɗuwa, kamar yadda cututtukan jiki ke yaɗuwa. Yana yiwuwa wata cuta ta hankali kamar ta mutanen Sadūm ta bazu sakamakon lalacewar dabi'u a wata al'umma, da kasancewar munanan misalai da ke haifar da yanayi mara lafiya. Yana yiwuwa irin wannan cutar ta hankali ta bazu duk da cewa tana saba wa dabi'a, wadda ke biyayya ga doka guda da ke mulkin rayuwa kanta. Wannan doka ta tanadar cewa dabi'a madaidaiciya tana samun jin daɗinta a abin da ya cika bukatun rayuwa, kuma yana tabbatar da ci gabanta, ba a abin da ke hana rayuwa ba. Lalacewar jima'i na cikin nau'i na ƙarshen nan, domin tana sanya irin rayuwa a cikin ƙasa mugu wadda ba ta dace da girmanta ba. Saboda haka, lafiyayyar dabi'ar ɗan Adam tana ƙyamar ayyukan mutanen Lūɗu a zahiri, ba ta ɗabi'a kawai ba. Lafiyayyar dabi'ar ɗan Adam tana biyayya ga dokar Allah, wanda ke bayar da rai, kuma ya sanya jin daɗi mai kyau ya zo tare da abin da ke wadatar da rayuwa.

There are indeed all kinds of perversion. The case of Lot’s people, however, is singular. It suggests that psychological disturbances are infectious, like physical illnesses. It is possible that a psychological disorder such as that of the people of Sodom may spread as a result of a disturbance of values in any particular society and the presence of bad examples which produces an unhealthy environment. It is possible that such a psychological disorder spreads despite the fact that it is in conflict with nature which is subject to the same law that governs life itself. This law determines that upright nature finds its pleasure in what meets the requirements of life and ensures its continuity not in what stifles life. Sexual perversion is of the latter sort because it puts the seeds of life in a wicked soil that is not conducive to their growth. For this reason, healthy human nature instinctively, not only morally, finds the practices of Lot’s people repulsive. Sound human nature is subject to God’s law who grants life and who has made healthy pleasure attendant on what enriches life.