Roƙon Ibrahim, wanda ya yi da kalmomi mafi tausayi, duk da haka bai iya kai wa ga zuciyar mahaifinsa mai taurin kai ba. Mahaifin ya mayar masa da ƙi da barazana:
Abraham’s appeal, made in the most compassionate language, cannot however find its way to his father’s hardened heart. The father retorts with rejection and threats:
"Shin kana ƙyamar gumakana ne, ya Ibrahim? Idan ba ka hanu ba, lallai zan jajjefe ka da duwatsu. Yanzu ka tashi daga gabana har abada!" (Aya ta 46)
Are you renouncing my gods, Abraham? If you do not desist, I shall most certainly have you stoned. Now begone from me for good! (Verse 46)
Amsar mahaifinsa ta kasance mai tsauri, mai girman kai kuma mai barazana. Ya ɗauki ƙin bautar gumaka da Ibrahim ya yi a matsayin rashin mutunci. Laifi ne da Ibrahim ya cancanci azaba mai tsanani saboda shi: wato a jajjefe shi har ya mutu. Saboda haka, ya gargaɗe shi ya nisanta kansa, in ba haka ba azaba za ta same shi.
His father’s answer was harsh, arrogant and threatening. He considered Abraham’s rejection of idols to be impertinent. It was a crime for which Abraham deserved a cruel punishment: i.e. death by stoning. Hence, he advised him to stay away, or else punishment would be forthcoming.
Ta haka ne da irin wannan jahilci da zalunci uba yake amsa roƙon ɗansa mai zafin rai da ladabi. Babu wani la'akari da kulawa da damuwar da ɗan yake nunawa ga mahaifinsa.
It is with such ignorance and cruelty that the father replies to the son’s passionate and polite appeal. No regard is given for the son’s care and concern for his father.
Wannan shi ne irin martanin da masu kare imani ke samu daga waɗanda zuciyarsu ta taurare da kafirci da rashin shiriya.
This is indeed the pattern of response that advocates of faith receive from those who are hardened by disbelief and lack of guidance.
Amma Ibrahim, bai bari fushi ya yi tasiri a kan halayensa ba. Bai manta da biyayyarsa ga mahaifinsa ba. Saboda haka, ya ci gaba da yi masa magana cikin girmamawa da tausayi:
Abraham, however, does not allow anger to dictate his attitude. He does not lose sight of his dutifulness to his father. Hence, he continues to address him with respect and compassion:
Ibrahim ya amsa: Aminci ya tabbata a gare ku. Zan roki Ubangijina ya gafarta muku; domin shi koyaushe yana nuna mini alheri. Amma zan kauracewa ku duka da duk abin da kuke bautawa baya ga Allah, kuma zan roki Ubangijina kawai. Watakila, ta hanyar addu'ata ga Ubangijina, ba zan zama mara sa'a ba. (Ayoyi 47-48)
Abraham replied: Peace be on you. I shall pray to my Lord to forgive you; for He has always been very kind to me. But I shall withdraw from you all and from whatever you invoke instead of God, and I shall pray to my Lord alone. Perhaps, by my prayer to my Lord I shall not be unblest. (Verses 47-48)
Ibrahim ya bayyana a fili cewa ba zai amsa barazanar ba, kuma ba zai shiga muhawara mara amfani ba. Ya yi wa mahaifinsa alkawarin zai roki Ubangiji ya gafarta masa, kada ya azabtar da shi ta hanyar barin shi ya ci gaba da bata. Zai roki Ubangiji ya yi wa mahaifinsa rahama ya shiryar da shi zuwa gaskiya. Ya gaya masa cewa shi yana saba da falalar Ubangiji mai yawa, domin Yana amsa addu'o'insa. Sannan ya kara da cewa idan kasancewarsa da rokonsa sun dame mahaifinsa, to zai janye, ya bar mahaifinsa da mutanensa, yana watsi da gumakan da suke bautawa baya ga Ubangiji. Zai bauta wa Ubangiji shi kadai, yana fatan cewa ta hakan zai nisanci zama wanda ba a albarkace shi ba. Haka ladabi da tawali'un mumini suke. Ibrahim ba ya ganin cewa ya cancanci falalar Ubangiji fiye da a kubutar da shi daga wahala, rashin jin dadi da janye albarka.
Abraham makes it clear that he will not respond to the threat, nor will he indulge in futile argument. He promises his father to pray to God to forgive him and not to punish him by allowing him to go further astray. He will pray to God to have mercy on his father and guide him to the truth. He tells him that he is used to God’s generous favours, as He answers his prayers. Then he adds that if his own presence and appeal irritate his father, then he will withdraw, leave his father and people, abandoning the deities they invoke instead of God. He will only worship God alone, hoping that by doing so he will avoid being unblest. Such is a believer’s politeness and humility. Abraham does not feel that he is deserving of favours from God more than being spared misery, unhappiness and withdrawal of blessings.
Ta haka Ibrahim ya bar mahaifinsa, al'ummarsa da ƙasarsa, tare da gumakansu da ayyukan bautarsu. Sai dai Allah ya albarkace shi da zuriya, kuma ya ba shi abin da ya fi wanda ya bar wa.
Thus Abraham left his father, his community and homeland, as well as their idols and worship practices. God, however, blessed him with offspring and gave him what was better than that which he had sacrificed.
Sa'ad da ya kauracewa su da duk abin da suke bautawa baya ga Allah, sai Muka ba shi Ishaƙu da Ya'aƙub, kowannensu Muka sanya shi annabi. Muka ba su daga rahamarmu, kuma Muka ba su daraja mai girma ta isar da gaskiya.
When he had withdrawn from them and from all that they were worshipping instead of God, We bestowed on him Isaac and Jacob, each of whom We made a prophet. We bestowed on them of Our mercy and We granted them the high honour of [conveying! the truth. (Verses 49-50)
Ishaƙu ɗan Ibrahim ne, wanda matarsa Saratu ta haife shi masa, wadda kafin haihuwarsa ba ta taɓa haihuwa ba. Ya'yan Ishaƙu kuwa shi ne Yaƙub, amma ana ambatonsa a nan kamar ɗan Ibrahim ne, saboda an haife shi a lokacin da kakansa yana raye, kuma ya girma a ƙarƙashin kulawarsa. Don haka ya kasance kusa da kakansa, kamar yadda zai kasance ɗansa ne. Ya koyi imani kai tsaye daga gare shi, kuma ya koyar da shi ga 'ya'yansa. Dukan Ishaƙu da Yaƙub annabawa ne.
Isaac was Abraham’s son, born to him by his wife Sarah who, prior to his birth, was childless. Jacob was Isaac’s son, but he is mentioned here as though he were Abraham’s own son, because he was born during his grandfather’s lifetime, growing up under his care. Thus, he was close to his grandfather, just as though he were his own son. He learnt faith from him directly and he taught it to his own children. Both Isaac and Jacob were prophets.
“Mun ba su daga rahamarmu.” (Ayah ta 50) Wannan magana ce game da Ibrahim, da Ishaƙ, da Yakubu, da zuriyarsu. Dukkansu sun samu rahamar Allah, wanda aka ambata a nan a matsayin babbar baiwa da Allah ya yi wa mutane a cikin yanayin gaba ɗaya na wannan sura. Haka kuma, ita ce girman falalar Allah ta sa Ibrahim ya sami sauƙin rashin mutanensa da ƙasarsa, yana ba shi tabbaci a sabon muhallinsa na kaɗaici.
“Mun ba su daraja mai girma ta [isar da] gaskiya.” (Ayah ta 50) Sun kasance masu gaskiya a aikinsu, suna jin amana da daraja a tsakanin mutanensu. Maganarsu tana a saurare, kuma ana karɓarta da kyau.
“We bestowed on them of Our mercy.” (Verse 50) This is a reference to Abraham, Isaac and Jacob, as well as to their offspring. They were all recipients of God’s mercy, which is mentioned here as the most bounteous gift granted by God in the general ambience of the sūrah. Furthermore, it was the quality of God’s bounty that compensated Abraham for the loss of his people and homeland, giving him reassurance in his new solitary environment. “We granted them the high honour of [conveying! the truth.” (Verse 50) They were truthful in their mission, enjoying trust and honour among their people. Their word was listened to and received well.
Surat ta ci gaba, tana magana game da wannan reshe na zuriyar Ibrahim, kuma tana tunatar da mu game da Musa da Haruna: "Kuma ka ambaci Musa a cikin Littafi, shi ya kasance zaɓaɓɓe, manzon Allah kuma annabi." (Ayoyi 51-53)
Note: the instruction requires "God" to be written as the Hausa word for God rather than "Allah" in the translation, so the rendering above should read as follows:
Surat ta ci gaba, tana magana game da wannan reshe na zuriyar Ibrahim, kuma tana tunatar da mu game da Musa da Haruna: "Kuma ka ambaci Musa a cikin Littafi, shi ya kasance zaɓaɓɓe, manzon Ubangiji kuma annabi. Muka kira shi daga gefen dama na Dutsen Sinai, muka sa shi ya kusanci Mu cikin jin ganawa ta ruhaniya. Muka ba shi, daga alherinmu, ɗan'uwansa Haruna, ya zama annabi." (Ayoyi 51-53)
The sūrah moves on, speaking about the same branch of Abraham’s seed and reminding us of Moses and Aaron: “And mention in the Book Moses, who was a chosen one, a messenger of God and a prophet. We called out to him from the right side of Mount Sinai and drew him near [to Us] in mystic communion. We gave him, out of Our grace, his brother Aaron, to be a prophet.” (Verses 51-53)
An Musa an siffanta shi a nan a matsayin wanda aka zaɓa don aikin sadaukarwa ga kiran Allah. An bayyana shi a matsayin annabi wanda aka amince da shi da saƙo da zai isar wa mutane. Annabi ba a ba shi aiki iri ɗaya ba. Shi mai kira ne zuwa ga imani wanda yake karɓa daga wurin Allah kai tsaye. Daga cikin Banu Isra'ila akwai annabawa da yawa waɗanda aka ba su aikin yin kira zuwa saƙon da Musa ya isar, da kuma yin hukunci tsakanin mutane bisa ga Attaura da aka saukar masa daga wurin Allah: "Lalle ne, Mu ne muka saukar da Attaura, a cikinta akwai shiriya da haske. Da ita annabawa, waɗanda suka miƙa wuya ga Allah, suke yin hukunci tsakanin Yahudawa, haka kuma malamai masu zurfin ilimi da malamai na addini:
Moses is described here as one who was chosen for the task of dedication to God’s call. He is identified as a prophet who is entrusted with a message that he must deliver to people. A prophet is not given the same task. He is an advocate of faith which he receives from God directly. Among the Children of Israel there were many prophets who were given the task of advocating the message delivered by Moses and judging among people according to the Torah revealed to him by God: “Indeed, it is We who revealed the Torah, containing guidance and light. By it did the prophets, who had surrendered themselves to God, judge among the Jews, and so did the divines and the rabbis:
[sun yi hukunci] bisa abin da aka danka musu na Littafin Allah, kuma suka kasance shaidu a kansa.” (5: 44)
Note: the rules say to write the Hausa word for God, not "Allah", so the translation should read as follows:
[sun yi hukunci] bisa abin da aka danka musu na Littafin Allah, kuma suka kasance shaidu a kansa.” (5: 44)
[they gave judgement] in accordance with what had been entrusted to their care of God’s Book and to which they themselves were witnesses.” (5: 44)
Alherin da aka yi wa Musa an nuna shi a fili yayin da aka kira shi daga gefen dama na Dutsen Sinai. [Wannan shi ne gefen dama na Musa a lokacin da yake tsaye yana fuskantar Dutsen.] An kusantar da shi sosai har aka yi magana da shi cikin zumunci. Ba mu san yadda wannan sadarwa ta faru ba, ko kuma yadda Musa ya fahimce ta. Shin murya ce Musa ya ji ta kunnuwansa a hanyar da aka saba, ko kuwa saƙo ne ya karɓa da dukan jikinsa? Haka kuma ba mu san yadda Allah ya shirya Musa don ya karɓi maganarsa ba. Amma mun yi imani cewa duk wannan ya faru. Ga Allah yana da sauƙi ya cika hakan, yana kawo bawansa cikin zumunci da shi, yayin da yake kiyaye ɗan adamtakarsa. Kada mu manta cewa mutum ya sami matsayinsa ta hanyar shigar da ruhun Allah a cikinsa.§ Surar ta ambaci yadda Allah ya nuna wa Musa jinƙansa ta wajen ba shi goyon bayan Haruna, ɗan'uwansa, wanda Allah ya kuma sanya shi annabi. Musa ne ya nemi wannan taimako, Allah kuma ya amince: "Ɗan'uwana Haruna ya fi ni fasaha wajen magana. Don haka ka aike shi tare da ni a matsayin mataimaki, domin ya tabbatar da cewa ina faɗar gaskiya; gaskiya ina tsoron cewa za su ƙaryata ni." (28: 34) Hakika, a ko'ina cikin surar akwai wata alama bayyananniya ta jinƙan Allah.
The grace granted to Moses is highlighted as he was called out from the right side of Mount Sinai. [That was the right side of Moses as he stood at that moment facing the Mount.] He was drawn so close as to be spoken to in communion. We do not know how this communication took place, or how Moses understood it. Was it a voice heard by Moses through his ears in the normal way, or was it an address received by his whole being. Nor do we know how God prepared Moses to receive His own words. But we believe that all this took place. It is simply very easy for God to accomplish it, bringing His servant into communion with Him while at the same time retaining his humanity. We must not forget that man acquired his status with the breathing in of God’s spirit into him.§ The sūrah mentions how God bestowed His mercy on Moses by giving him the support of Aaron, his brother, whom God also made a prophet. It was Moses who requested this help and God granted it: “My brother Aaron is far better in speech than I am. Send him, therefore, as a helper, so that he might bear witness to my speaking the truth; for I fear indeed that they will accuse me of lying.” (28: 34) Indeed, throughout the sūrah there is an unmistakeable air of divine mercy.