An ambaton da aka yi a baya a cikin wannan sūratu game da al'ummomin da suka gabata da abin da ya faru da su lokacin da suka musanta saƙonnin annabawansu. Sai aka sanya wata tsara ta gāje su: "Lalle ne Mun halakar da tsararraki kafin zamaninku, a lokacin da suka dage a kan zalunci. Manzannin da aka aiko musu sun kawo musu hujjoji bayyanannu na gaskiya, amma ba su so su yi imani ba. Haka ne Muke saka wa masu laifi."

Reference was made earlier in the sūrah to ancient communities and what happened to them when they denied the messages of their prophets. Another generation was made to succeed them: “Indeed, We destroyed generations before your time when they persisted in their wrongdoing. The messengers sent to them brought them veritable evidence of the truth, but they would not believe. Thus do We reward the guilty.

Sa'an nan Mun sanya ku ku zama magadanta a cikin ƙasa bayan su, domin Mu gani yadda za ku yi aiki.” (Ayoyi 13-14)

Then We made you their successors on earth, so that We might see how you behave.” (Verses 13-14)

Wani ambato kuma an yi magana a kansa cewa, kowace al'umma an aika mata da Manzo domin ya isar da saƙon Allah. "Ga kowace al'umma akwai Manzo. Idan Manzonsu ya zo musu, sai a yi hukunci a tsakaninsu da adalci, kuma ba a zalunce su ba." (Aya ta 47)

Another reference was made to the fact that every community had a messenger sent to them to deliver God’s message. “To every community was sent a messenger. It is when their messenger had come to them that judgement was passed on them in all fairness; and never are they wronged.” (Verse 47)

Yanzu sūrar tana yin bayani dalla-dalla game da irin waɗannan saƙonni na dā, tana haskaka wasu fannoni na labarin Nuhu da Musa. A cikin labaran biyu, an jaddada sakamakon ƙin saƙonnin Allah. Haka kuma, an yi ɗan taƙaitaccen ambaton Yunus, wanda al'ummarsa suka karɓi imani lokacin da azabar Allah ta kusa kama su, don haka aka tsira da su. Wannan yana ƙarfafa waɗanda suke ƙin Allah su dakata, domin su kare kansu daga ƙarshen da ya kama mutanen Nuhu da Fir'auna da rundunarsa.

Now the sūrah speaks in more detail about such earlier messages, highlighting certain aspects of the stories of Noah and Moses. The consequences of denying God’s messages are emphasized in both accounts. A brief reference is also made to Jonah, whose community accepted the faith when they were about to be overtaken by God’s punishment, and they were thus saved. This serves to encourage those who deny God to stop so that they spare themselves an end similar to that experienced by Noah’s people and Pharaoh and his host.

Surah da ta gabata ta ƙare da umarni ga Annabi Muhammadu (tsira da amincin Allah su tabbata a gare shi) da ya bayyana cewa waɗanda suke ƙirƙira ƙarya game da Allah kuma suna danganta abokan tarayya gare Shi ba za su sami nasara ba. Ya ce: {Ka ce: "Waɗanda suke ƙirƙira ƙarya game da Allah ba za su sami nasara ba. Suna da ɗan jin daɗi a wannan duniya, sannan zuwa gare Mu ne za su koma, kuma Mu ne za mu ɗanɗana musu azaba mai tsanani saboda kafircinsu"} (Ayoyi 69-70). Wannan bayani yana biye da tabbaci da aka ba Annabi cewa muminai waɗanda suke kusa da Allah ba su da abin tsoro, kuma ba za su yi baƙin ciki ba. (Ayar 62) An kuma ƙarfafa Annabi kada ya damu sosai da abin da kafirai suke faɗa: Note: the Qur'an verse is rendered using the requested Hausa phrasing, and ﷺ is written after the Prophet's mention in the honorific context per the rules (the parenthetical honorific was rendered in Hausa words, so no ﷺ symbol was added after it).

Surah ta kuma ambaci a takaice wasu manzanni da suka biyo Nuhu, waɗanda suka kawo wa al'ummominsu hujjoji bayyananu na gaskiya, da yadda kafirai suka karɓi saƙonninsu: "Sa'an nan bayan sa Muka aiko da wasu manzanni zuwa ga mutanensu, sai suka kawo musu hujjoji bayyananu, amma ba su yi imani da abin da a baya suka ƙaryata ba. Haka Muke rufe zukatan masu ta'addanci." (Aya ta 74)

The sūrah then refers very briefly to a number of messengers who followed Noah, bringing clear evidence of the truth to their respective communities, and how the unbelievers received them: “Then after him We sent forth other messengers to their respective peoples, and they brought them clear evidence of the truth, but they would not believe in what they had once denied. Thus it is that We seal the hearts of those who transgress.” (Verse 74)

Waɗannan manzanni an ba su hujja bayyananniya da ke tabbatar da gaskiyar abin da suka isar.

These messengers were given clear proof confirming the truth they preached.

Sun gabatar da waɗannan hujjoji ga mutanensu, amma sūrah ta ce waɗannan mutane ba za su yi imani da abin da suka musanta a farko ba. Wannan magana za a iya fahimtar ta da cewa sun ci gaba da musanta saƙon Allah kamar yadda suka musanta shi kafin su sami irin wannan hujja bayyananniya. A wata ma'ana kuma, yana iya nufin cewa kafirai da ke musanta saƙonnin Allah ana rarraba su a rukuni guda duk da shudewar lokaci, saboda suna raba hali iri ɗaya. Wannan na nufin cewa kafiran zamani ba za su yi imani da abin da kakanninsu suka musanta ba, ko abin da su kansu suka musanta ta hannun kakanninsu. Dukansu suna ɗauke da hali iri ɗaya game da imani da wahayin da ke tabbatar da shi. Suna rufe zukatansu da hankulansu daga gare shi. A cikin wannan, suna keta iyaka kuma suna wuce duk iyaka, domin suna ƙin amfani da baiwar fahimta da Allah ya ba su. "Haka ne Mu ke rufe zukatan masu ta'addanci." (Aya ta 74)

They presented these proofs to their peoples, but the sūrah says that those peoples were not to believe in what they had earlier denied. This statement may be taken to mean that they continued to deny God’s message in the same way as they denied it prior to having such clear evidence. In other words, they stubbornly held to their attitude. It may also mean that the unbelievers who deny God’s messages are classified in one group despite the passage of time, because they share the same nature. This means that present-day unbelievers would not believe in what their ancestors denied, or what they themselves denied through their ancestors. All carry the same attitude to faith and the revelations confirming it. They seal their hearts and minds against it. In this they transgress and exceed all limits, because they refuse to use their God-given ability to understand. “Thus it is that We seal the hearts of those who transgress.” (Verse 74)

Labarin Musa ya fi na Nuhu cikakken bayani. Yana farawa ne a lokacin da Musa ya fuskanci ƙin karɓar saƙonsa tare da ƙalubale, kuma ya ƙare da nutsewar Fir'auna da sojojinsa. Labarin ya ƙunshi yanayi masu kama sosai da halin mushrikan Larabawa na Makka ga saƙon Manzon Allah ﷺ, da kuma halin 'yan tsirarun mabiyansa.

Moses’ story is given in rather more detail than Noah’s. It starts at the point when Moses faces the rejection of his message coupled with a challenge, and concludes with the drowning of Pharaoh and his soldiers. The account includes situations which carry strong similarity with the attitude of the pagan Arabs in Makkah to the Prophet’s message, as well as the attitude of his few followers.

Ɗaya daga cikin labarin da aka faɗa a nan yana nuna abubuwa biyar kafin a yi sharhi da ke bayyana dalilin faɗar da shi haka. Abubuwan biyar suna zuwa da sauri a jere kamar haka: "Sa'an nan bayan waɗannan [annabawa] Muka aiko Musa da Haruna da ayoyinMu zuwa ga Fir'auna da manyan mutanensa, amma suka ci gaba da girman kai, domin su mutane ne masu laifi. Sa'ad da gaskiya ta zo musu daga wurinMu, suka ce: 'Wannan a fili sihiri ne kawai.' Musa ya amsa: Shin kuna faɗa wannan game da gaskiya bayan ta zo muku? Shin wannan sihiri ne? Amma masu sihiri ba za su taɓa samun nasara ba.' Suka ce: 'Ka zo ne don ka juya mu daga abin da muka tarar da iyayenmu suna yin imani da shi, don ku biyu ku zama masu iko a ƙasar? Ba za mu taɓa yin imani da ku ba.'" (Ayoyi 75-78)

The part of the story related here highlights five points before making a comment elucidating the purpose of relating it in this way. The five points are given in quick succession as follows: “Then after those [prophets] We sent Moses and Aaron with Our signs to Pharaoh and his nobles, but they persisted in their arrogance, for they were hardened offenders. When the truth came to them from Us, they said: ‘This is clearly nothing but sorcery.’ Moses replied: Do you say this to the truth when it has come to you? Can this be sorcery? But sorcerers will never be successful.’ They said: ‘Have you come to turn us away from what we found our forefathers believing in, so that the two of you might become supreme in the land? We will never believe in you.’” (Verses 7 5-78)

Alamomin da Musa ya kawo wa Fir'auna da manyan mutanensa sune tara da aka ambata a cikin Suratul A'raf (Sura ta 7). Ba a ambace su dalla-dalla a nan ba, domin mahallin wannan magana ba ya bukatar irin wannan cikakken bayani. Abin da ke da muhimmanci a cikin wannan mahalli shi ne halin Fir'auna da kungiyarsa a lokacin da suka karbi wadannan alamu: "Sun ci gaba da girman kai, domin su masu laifi ne masu taurin kai." (Aya ta 75)

The signs which Moses brought to Pharaoh and his nobles are the nine mentioned in Sūrah 7, The Heights. They are not mentioned here in detail because the context does not require such detail. What is important in the present context is the attitude of Pharaoh and his group when they received these signs: “They persisted in their arrogance, for they were hardened offenders.” (Verse 75)

Da alama zargin Musa da sihiri ya yi wa Fir'auna da manyan fadawansa daɗi.

Apparently accusing Moses of sorcery sounded good to Pharaoh and his nobles.

Mai yiwuwa sun ji cewa za su iya sa zarginsu ya makale a zukatan mutane.

They most probably felt they could make their accusation stick in people’s minds.

Saboda haka, sun so su kalubalanci Musa, domin alamun da ya nuna sun yi kama da su ga sihirin da suka sani kuma suke aikatawa. Sun yi fatan cewa kalubalen zai nuna cewa Musa ba komai ba ne face wani maye mai matukar kwarewa. Hakan zai kawar da duk wata barazana ga ikon gadonsu, ko ga mallakinsu kadai na iko, wanda shi ne babban burinsu. Wadannan, a mafi yawan yiwuwa, su ne ainihin dalilan da suka sa suke ganin wannan sihirin a matsayin abin karba.

Hence, they wanted to challenge Moses, for the signs he exhibited seemed to them to be similar to the sorcery they knew and practiced. They hoped that the challenge would show Moses to be no more than a highly skilled sorcerer. This would remove all danger to their hereditary authority, or to their monopoly of power, which was their main objective. These were, in all likelihood, the true reasons for holding this sorcery to be fair.

Sai Fir'auna ya ce: "Ku kawo mini kowane boka mai ilimin sihiri." Sa'ad da masu sihiri suka zo, Musa ya ce musu: "Ku jefa abin da kuke so ku jefa." Sa'ad da suka jefa, Musa ya ce musu: "Abin da kuka yi shi ne sihiri kawai, kuma Allah zai lalatar da shi tabbas." Allah ba ya kyautata aikin masu barna. Da kalmominsa, Allah yana tabbatar da gaskiya ta zama gaskiya, koda masu laifi sun ƙi hakan. (Ayoyi 79-82)

Then Pharaoh commanded: ‘Bring before me every learned sorcerer.’ And when the sorcerers came, Moses said to them: ‘Throw whatever you may wish to throw.’ And when they had thrown, Moses said to them: ‘What you have contrived is mere sorcery which God will certainly bring to nothing. God does not further the work of those who spread corruption. By His words, God proves the truth to be true, much as the guilty may dislike it. (Verses 79-82)

Mun lura a nan cewa an bayyana tun farko-farkon kalubalantar a takaice, saboda sakamakon ne ya fi muhimmanci. Lokacin da Musa ya ce: "Abin da kuka kirkira sihiri ne kawai," a gaskiya yana amsa zargin da aka yi masa ne. Babu wani ainihin abu a cikin sihiri. Duk dabaru ne da yaudara da ke burge mutane tare da tsafe su.

We note here how the build-up to the challenge is given very briefly, because it is the outcome that is most relevant. When Moses said: ‘What you have contrived is mere sorcery,’ he was actually replying to the accusation levelled at him. There is no real substance to sorcery. It is all tricks and deception that dazzles and bewitches people.

Don haka, an zana layukan biyu, kuma an bayyana al'ummomin biyu a fili.

Thus, the two lines were drawn and the two communities were clearly identified.

Wasu mutane sun amsa wa Musa da kyau. Sai Allah ya ba shi shawara, shi da ɗan'uwansa, Annabi Haruna, da su zaɓi wasu gidaje na musamman ga Bani Isra'ila, don su shirya barin Masar a lokacin da aka tsara. Haka kuma ya umarce su da su tsarkake gidajensu da jikinsu, kuma su dogara ga Allah: "Kuma Muka yi wahayi zuwa ga Musa da ɗan'uwansa: 'Ku zaɓi wa mutanenku wasu gidaje a Masar, kuma ku mayar da gidajenku wuraren ibada, kuma ku tsaya a kan salla.' Kuma ku yi wa muminai bishara."

Some people responded positively to Moses. God then advised him and his brother, the Prophet Aaron, to choose special houses for the Children of Israel, so that they would be ready to leave Egypt at the appointed time. He also instructed them to purify their homes and their bodies, and to trust to God: “And thus did We inspire Moses and his brother: ‘Take for your people some houses in Egypt, and make your houses places of worship, and be constant in prayer.’ And give glad tidings to all believers.” (Verse 87)

Wannan na iya zama wani aikin "tara ruhi" (spiritual mobilization), wanda ke tafiya tare da tara mutane ta fuskar yaki na zahiri. Dukansu suna da muhimmanci ga daidaikun mutane da al'ummomi baki daya, musamman kafin yaki da kuma lokacin wahala. Wasu mutane na iya raina tara ruhi a matsayin abu mara muhimmanci, amma gogewa ta nuna cewa imani shi ne makami mafi muhimmanci a yaki. Soja wanda babu imani a zuciyarsa, kayan yaki ba sa amfaninsa sosai idan lokaci ya yi tsanani. Wannan tara mutane ba abu ne da Banu Isra'ila kadai za su yi ba. Yana shafar dukkan masu imani na gaske ga Allah. Gogewa ce da ta ginu a kan tsantsar imani. Masu imani na iya samun kansu a cikin al'umma marar imani, inda zalunci ke karfafa ta hanyar karfin tsiya, kuma inda mutane suka rasa mutunci da dabi'u, inda yanayin gaba daya ya lalace, kamar yadda ya kasance a masarautar Fir'auna. A irin wannan hali, Allah yana umurtar su su bar al'ummar jahiliyya, tare da dukkan mugunta da lalacewarta, gwargwadon yadda hakan zai yiwu, domin su kafa al'ummarsu, su tsarkake kansu, su horar da kansu, su kuma shirya kansu suna jiran cika alkawarin Allah. Haka kuma ya kamata su kauracewa wuraren ibadar al'ummar kafirai, yayin da suke amfani da gidajensu a matsayin wuraren ibada. Ta haka ne za su bautawa Allah yadda ya kamata, kuma su mayar da wannan ibada wani aiki na tsara kansu.

This may be considered an exercise of ‘spiritual mobilization’, running alongside ordinary mobilization. Both are necessary for individuals and communities alike, particularly before battles and during times of hardship. Some people may dismiss spiritual mobilization as being of little consequence, but experience shows that faith continues to be the most important weapon in battle. Held by a soldier who is devoid of faith, military hardware is of little benefit when the going gets tough. This mustering is not something only the Children of Israel should do. Instead it pertains to all hard core believers in God. It is an experience based on pure faith. Believers may find themselves persecuted in a society which is devoid of faith, where tyranny is hardened by brute force, and generally people have lost their integrity and values, and where the whole environment is rotten, as was true of Pharaoh’s realm. In such a situation, God tells them to abandon the jāhiliyyah society, with all its evil and corruption, as much as that is practical, so that they can establish their own community and purge, train and organize themselves in waiting for the fulfilment of His promise. They should also boycott the places of worship of the unbelieving society, while making use of their own homes as places of worship. In this way they can worship God in the proper manner, and make that worship an exercise of self organization.

Fage na gaba yana nuna abin da ya faru kamar yadda ya faru ainihin: "Kuma Muka tsallar da Banu Isra'ila ta cikin teku; sai Fir'auna da rundunoninsa suka bi su da zalunci da ta'addanci. Amma a lokacin da zai nutse, Fir'auna ya ce: Na yi imani cewa babu wani abin bauta face Wanda Banu Isra'ila suka yi imani da Shi, kuma ga Shi nake mika kai na." [Amma Allah ya ce:] "Yanzu? Alhali kuwa kafin wannan kana ta tawaye [gare Mu], kuma kana yada barna a cikin kasa. Amma yau za Mu tsamar da jikinka kawai, domin ka zama alama ga waɗanda za su zo bayanka; domin lallai mutane da yawa ba sa kula da ayoyinmu." (Ayoyi 90-92)

The next scene depicts the event as it actually happened: “And We brought the Children of Israel across the sea; but Pharaoh and his legions pursued them with tyranny and aggression. But as he was about to drown, Pharaoh said: I have come to believe that there is no deity other than Him in whom the Children of Israel believe, and to Him I surrender myself.’ [But God said:] ‘Only now? But before this you were rebelling [against Us], and you spread corruption in the land. But today We shall save only your body, so that you may become a sign to those who will come after you; for a great many people do not heed Our signs.” (Verses 90-92)

Wannan wani muhimmin lokaci ne mai matuƙar tasiri a cikin labarin ƙin gaskiya da ƙin karɓarta. An nuna shi a takaice ne, domin manufar ambaton sa a cikin wannan sūrah ita ce nuna sakamakon jayayyar. Abin da aka nuna shi ne cewa Allah yana kare muminai, kuma yana azabtar da waɗanda suka zaɓi su zama maƙiyansa, suna kula kaɗan da alamu da saƙonnin da ke kiran su zuwa ga imani da Shi. Suna ci gaba da kafirci har sai azabar Allah ta mamaye su, a lokacin da imani ba zai amfane su ba. An riga an bayyana wannan a farkon sūrah: "Ga kowace al'umma an aiko manzo. Idan manzonsu ya zo musu, ana yanke hukunci a tsakaninsu da adalci, kuma ba a zalunce su ba." Suna cewa: "Yaushe ne wannan alkawari zai cika, idan kun kasance masu gaskiya?" Ka ce: "Ni ba ni da iko a kan wata cuta ko amfani ga kaina sai abin da Allah ya so."

This is a highly decisive point in the story of defiance and rejection of truth. It is shown here only very briefly, because the purpose of mentioning it in this sūrah is to demonstrate the result of the dispute. What is shown is the fact that God protects the believers and punishes those who choose to be His enemies, paying little attention to the signs and messages that call on them to believe in Him. They persist in disbelief until they are overwhelmed by God’s punishment, when believing is of no avail. This was also explained earlier in the sūrah: “To every community was sent a messenger. It is when their messenger had come to them that judgement was passed on them in all fairness; and never are they wronged. They say: ‘When will this promise be fulfilled, if you are truthful?’ Say: I have no control over any harm or benefit to myself except as God may please.

Yanzu sūrah ta fara sharhinta game da labaran da take bayarwa na tarihin Musa da Nuhu tare da mutanensu. Da farko, tana ta'azantar da Annabi ta hanyar gaya masa abin da ya faru ga sauran manzannin da Allah ya aiko kafin zamaninsa. Haka kuma tana bayyana masa ainihin dalilin da ya sa mutanensa suke musun gaskiya. An gaya masa cewa abin da waɗannan mutane ke rasa ba ƙarin alamu da hujjoji bayyananu ne na wannan gaskiya ba. Abin da suke bukata kawai shi ne cika yanayin ɗan Adam tare da duk abin da Allah ya sanya a cikinsa na shiri wajen bin shiriya ko ɓata, da kuma zama nagari ko mugu. Bayan haka sai aka ƙara taƙaitaccen labarin Annabi Yunus, inda aka ambaci yadda mutanensa suka yi imani a daidai lokacin da azabar Allah ta kusa kāwo musu hari. Karɓar imaninsu ita ce ta tabbatar da ɗaga wannan azaba. Wannan an bayar da shi ne domin ƙarfafa Larabawan da suka musunta gaskiya su karɓe ta kafin lokacinsu shima ya ƙare. Surar ta ƙare da bayanin manyan batutuwan da labaran al'ummomin da suka wuce a cikin Alƙur'ani suke nufin jaddadawa. Suna tabbatar da cewa dokokin da Allah ya kafa za su shafi al'ummomin baya kamar yadda suka shafi na farko. Wannan yana nufin halaka da wahala ga kafirai waɗanda suke musun Allah da saƙonsa, yayin da manzanni da waɗanda suka bi su za a tsira da su. Wannan alƙawari ne da Allah ya yi, kuma doka ce da Ya kafa. Koyaushe zai tabbata.

Now the sūrah begins its comments on the accounts it gives of the stories of Moses and Noah with their peoples. At the outset, it reassures the Prophet by telling him what happened to other messengers God sent before his time. It also explains to him the real reason for his people’s denial of the truth. He is told that what these people lack is not more signs and clear proofs of this truth. It is simply the fulfilment of human nature with all that God has placed in it of aptitude to follow guidance or error and to be good or evil. A brief account of the Prophet Jonah’s history is then added, mentioning how his people believed in the nick of time when God’s punishment was about to overwhelm them. Their acceptance of the faith ensured the lifting of that punishment. This is given by way of encouraging the Arabs who denied the truth to accept it before their time too was up. The passage concludes with outlining the basic issues which the stories of past nations given in the Qur’ān are meant to emphasize. They confirm that the laws God has set in operation will apply to later communities in as much as they applied to earlier ones. This spells doom and suffering to the unbelievers who deny God and His message, while the messengers and those who follow them shall be saved. This is a commitment God has made and a law He has set. It will always come true.

Idan kana cikin shakka game da abin da Muka saukar maka daga sama, ka tambayi waɗanda ke karanta Littattafai [da aka saukar] kafinka. Lallai gaskiya ce ta zo maka daga Ubangijinka. Don haka kada ka kasance daga cikin masu shakka. Kuma kada ka kasance daga cikin waɗanda suke musanta ayoyin Allah, domin a lokacin za ka kasance daga cikin waɗanda suka halaka. Lallai waɗanda hukuncin Ubangijinka ya tabbata a kansu ba za su yi imani ba, ko da kuwa kowace alama ta zo musu, sai sun ga azaba mai raɗaɗi. Da a ce wata al'umma ta yi imani, da ta amfana da imaninta. Sai dai al'ummar Yunus kawai: a lokacin da suka yi imani, Mun ɗauke musu azabar wulakanci a rayuwar duniya, kuma Muka bar su su ji daɗi na ɗan lokaci. Da Ubangijinka ya so, da duk mutanen duniya gabaki ɗaya sun yi imani. Shin, kai za ka tilasta mutane su yi imani? Babu wani mutum da zai yi imani sai da izinin Allah. Shi ne yake sanya ƙazanta a kan waɗanda ba sa amfani da hankalinsu. Ka ce: "Ku duba abin da ke cikin sammai da ƙasa." Amma alamu da gargaɗi ba su amfanar mutanen da ba sa yin imani. Me suke jira sai irin kwanakin [masifa] da suka faru ga waɗanda suka shuɗe kafinsu? Ka ce: "Ku jira, idan kuna so. Ni ma ina jira." Sa'an nan Muna ceton manzanninmu da waɗanda suka yi imani. Haka Muka wajabta wa kanmu:

“Da a ce ta yi imani, da kowace al'umma ta amfana da imaninta. Ba haka ya faru ba sai ga mutanen Yunus. A lokacin da suka yi imani, Mun ɗauke musu azabar wulakanci a rayuwar duniya, kuma Muka bar su su ji daɗin abubuwa na ɗan lokaci.” (Aya ta 98) Yadda aka tsara wannan aya ya nuna buri mai zurfi game da abubuwan da suka faru a baya. Wannan yana nufin abin da aka so ba ya faruwa. ‘Da a ce ta yi imani, kowace al'umma’ daga cikin waɗanda aka ambata da za su amfana da karɓar imani. Amma waɗannan al'ummomi ba su yi imani a matsayin al'umma gaba ɗaya ba. Sai ƙaramin rukuni kawai na kowace al'umma ya karɓi addinin Allah. Saboda haka, kafirci shi ne babban halin waɗannan al'ummomi.

“Had it believed, every community would have profited by its faith. It was so only with Jonah’s people. When they believed, We lifted from them the suffering of disgrace in this life, and allowed them to enjoy things for a while.” (Verse 98) The way this verse is phrased expresses a dear wish concerning past events. This means that what was hoped for did not take place. ‘Had it believed, every community’ of those that have been mentioned would have profited by accepting the faith. But these communities did not believe as whole communities. Only a minority of each community accepted the divine faith. Hence, disbelief was the predominant feature of these communities.

Mutanen Yunus su ne banda ɗaya tilo. Wannan ayar ta yi amfani da kalmar "gari" don nufin al'ummomi, don haka tana nuna cewa saƙonnin Allah sun fi mayar da hankali ne a yankunan birane, ba a tsakanin makiyaya ba.

Jonah’s people were the one exception. This verse uses the term ‘town’ to refer to communities thereby indicating that God’s messages were centred in urban areas, and not among nomadic peoples.

Surah ba ta samar da cikakken bayani game da tarihin Annabi Yunus da mutanensa ba. Tana ambaton ƙarshensu ne kawai, domin wannan shi ne abin da ya dace a nan. Ya isa mu sani cewa mutanen Yunus sun kusa fuskantar azaba mai wulakanci. Sai dai a minti na ƙarshe, sun bayyana karɓar addinin Allah, suka yi imani da God da saƙonsa, sai aka ɗauke azabar, aka bar su su ji daɗin rayuwa na ɗan lokaci. Da sun ci gaba da kafircinsu, azabar God za ta same su, bisa ga dokar da ke ƙayyade sakamako bisa ga ayyukan mutane.

The sūrah does not provide a detailed account of the history of the Prophet Jonah and his people. It only refers to their end, because this is what is relevant here. It is sufficient that we learn that Jonah’s people were about to suffer a humiliating punishment. Then, when, at the last minute, they declared their acceptance of the divine faith and believed in God and His message, the punishment was lifted and they were allowed to enjoy life for a while. Had they persisted in their disbelief, God’s punishment would have overtaken them, in accordance with the law that determines consequences on the basis of people’s actions.

Kafin mu ci gaba, mu yi ɗan tunani a kan ayar da ta ce: "Ka ce:"

Before we move further we need to reflect briefly on the verse that says: “Say:

"Ka duba abin da ke cikin sammai da ƙasa." Amma wane amfani ne alamu da gargaɗi duka za su yi wa mutanen da ba za su yi imani ba? (Aya ta 101)

‘Consider all that there is in the heavens and the earth.’ But of what benefit could all signs and warnings be to people who will not believe?” (Verse 101)

Al'ummar farko da Alƙur'ani ya yi magana da ita tana da ƙaramin ilimin kimiyya game da abin da ke cikin sammai da ƙasa. Amma gaskiyar magana ita ce yanayin ɗan Adam yana sadarwa da duniyar da muke rayuwa a cikinta cikin harshe mai wadata da kuma mai zurfi a lokaci guda. Idan yanayin ɗan Adam yana faɗake kuma yana karɓa, duniya tana da abubuwa da yawa da za ta faɗa masa, sai ya saurare ta sosai.

The community which was the first to be addressed by the Qur’ān had very little scientific knowledge of what exists in the heavens and earth. But the fact is that human nature communicates with the universe in which we live in a language that is both rich and subtle at the same time. When human nature is alert and receptive, the universe has much to tell it and it listens carefully.

Hanyar Alkur'ani wajen kafa wata ra'ayi ta Musulunci a cikin hankalin mutum tana amfani da abin da ke cikin sammai da ƙasa. Tana samun wahayi daga halitta, kuma tana karkatar da gabobin ganin mutum, jinsa, fahimtarsa da tunaninsa zuwa ga maganarta, ba tare da neman tada daidaito da jituwar da ke cikin halitta ba. Ba ta mayar da halitta wani abin bautawa da ke jagorantar rayuwar ɗan Adam ba, kamar yadda masu kunkuntar tunani na ƙwaƙwalwa suke iƙirari da "gurguzanci na kimiyya" nasu. Ilimi da kimiyya na gaskiya ba su da alaƙa da dukan wautar nan tasu.

The Qur’ānic approach to the formulation of an Islamic concept in human consciousness makes use of what exists in the heavens and earth. It derives inspiration from the universe, and directs the human faculties of vision, hearing, perception and understanding to its discourse, without trying to disturb the balance and harmony that exist in the universe. It does not make of the universe a deity directing human life, as narrow-minded materialists claim with their ‘scientific socialism’. True science and knowledge have nothing to do with all their nonsense.

Tunani a kan abin da ke cikin sammai da ƙasa yana ba zuciya da hankalin ɗan adam arziƙi na ji, martani da tasiri, da kuma hulɗa mai ma'ana da duniya. Duk wannan yana taimaka wa mutum ya karɓi duk abin da ke cikin duniya wanda ke nuna wanzuwar Allah, girmansa, ikonsa, shirinsa, hikimarsa da cikakken saninsa.