Allah Maɗaukakin Sarki ya ce:

Allah the Almighty says:

{Kuma ka tambaye su (ya Muhammad ﷺ) game da garin da yake bakin teku; a lokacin da suka ketare iyaka a al'amarin Asabar (watau ranar Asabar): a lokacin da kifayensu suke zuwa musu a bayyane a ranar Asabar, amma ba sa zuwa musu a ranakun da ba ranar Asabar ba. Haka muka jarraba su, domin sun kasance suna tawaye ga umarnin Allah (suna sabawa Allah). Kuma a lokacin da wata al'umma daga cikinsu ta ce: "Don me kuke yi wa wani jama'a wa'azi wanda Allah zai hallaka su ko ya azabtar da su da azaba mai tsanani?" (Masu wa'azin) suka ce:}

{And ask them (O Muhammad (Peace be upon him)) about the town that was by the sea; when they transgressed in the matter of the Sabbath (i.e. Saturday): when their fish came to them openly on the Sabbath day, and did not come to them on the day they had no Sabbath. Thus We made a trial of them, for they used to rebel against Allah's Command (disobey Allah). And when a community among them said: "Why do you preach to a people whom Allah is about to destroy or to punish with q severe torment?" (The preachers) said:

"domin ku kuɓuta daga laifi a gaban Ubangijinku (Allah), kuma watakila su ji tsoron Allah." Don haka a lokacin da suka manta da tunatarwar da aka ba su, Mun ceci waɗanda suka hana mugunta, amma Mun kama waɗanda suka yi zalunci da azaba mai tsanani saboda sun kasance suna tayar da kai ga umurnin Allah (suna saɓa wa Allah). Don haka a lokacin da suka wuce iyakokin abin da aka hana su, Muka ce musu: "Ku zama birai, abin ƙyama kuma abin ƙi}. (Al-A'raf, 163-166)

"in order to be free from guilt before your Lord (Allah), and perhaps they may fear Allah." So when they forgot the remindings that had been given to them, We rescued those who forbade evil, but We seized those who did wrong with a severe torment because they used to rebel against Allah's Command (disobey Allah). So when they exceeded the limits of what they were prohibited, We said to them: “Be you monkeys, despied and rejected}. (Al-A' rat, 163-166)

Kuma, {Lalle ne kun san waɗanda suka keta dokar ranar Asabar daga cikinku. Muka ce musu: "Ku zama birai, abin ƙyama, abin ƙi." Saboda haka Muka sanya wannan azaba ta zama abin koyi ga zamaninsu da kuma ga waɗanda suka zo bayansu, da kuma darasi ga waɗanda suke Al-Muttaqun (masu taƙawa)}. (Al-Baqarah, 65, 66)

And, {And indeed you knew those amongst you who transgressed in the matter of the Sabbath (i.e. Saturday). We said to them: "Be you monkeys, despised and rejected." So We made this punishment an example to their own and to succeeding generations and a lesson to those who are Al-Muttaqun (the pious)}. (Al-Baqarah, 65, 66)

Kuma, {Ko kuwa mu la'anta su kamar yadda Muka la'anci masu karya Asabar}. (An-Nisa', 47)

And, {Or curse them as We cursed the Sabbath breakers}. (An-Nisa', 47)

'Abdullahi Ibn 'Abbas, Mujahid, Ikrimah, Qatadah, As-Sadiy da wasu suka ce: su ne mutanen Aylah. Ibn 'Abbas (Allah ya yarda da shi) ya ƙara da cewa: yana tsakanin Madayana da At-Tur. Sun ce: mutanen Aylah a lokacin suna riƙe da koyarwar Attaura da haramcin Asabar (haramcin kamun kifi a ranar Asabar) sosai. Abin mamaki, kifi yakan bayyana a fili a ranar Asabar, sannan ya ɓace a sauran kwanakin mako, {lokacin da kifayensu suka zo musu a fili a ranar Asabar, kuma ba su zo musu a ranar da ba ta Asabar ba}. Allah Maɗaukakin Sarki ya ce {Haka Muka jarrabe su}, watau Muna jarrabar su ta hanyar aika kifaye masu yawa a ranar Asabar. {Domin sun kasance suna tawaye ga umarnin Allah (suna saɓa wa Allah)}, watau saboda rashin biyayyarsu da tawayensu. Lokacin da suka ga haka, sai suka ƙulla dabara don kama kifin a ranar Asabar. Suka kafa tarunansu da igiyoyinsu, suka haƙa magudanan ruwa suna barin ruwan teku ya shiga, kifi ya shiga amma ba zai sake komawa teku ba. Duk wannan suka yi a ranar Juma'a, don shirin zuwan kifin a ranar Asabar. Haka kifin ya zo a ranar da ake ɗauka cewa ranar salama ce (ba su san abin da aka shirya musu ba). Aka kama su cikin tarunan, igiyoyin da magudanan ruwan da aka haƙa. Lokacin da ranar Asabar ta ƙare, mutanen Aylah suka zo don karɓar kifin nasu mai yawa. Saboda haka Allah Maɗaukaki ya yi fushi da su, ya la'ance su saboda dabararsu da yaudararsu. Lokacin da wata ƙungiya daga cikinsu ta aikata haka, sauran waɗanda ba su shiga cikin aikinsu na saɓo ba sun rabu zuwa ƙungiyoyi biyu: ƙungiya ɗaya ta ƙi aikinsu da dabararsu a kan Shari'a da umarnin Allah Maɗaukaki a lokacin. Ƙungiya ta biyu kuwa ba ta ƙi ko hana su ba, sai dai ta nuna rashin amincewarta da matakin ƙungiyar da ta hana masu saɓon, tana cewa: {Don me kuke yi wa wasu mutane wa'azi waɗanda Allah yake shirin hallaka su ko azabtar da su da azaba mai tsanani?}, watau Me ke amfani a yi wa'azi ga mutanen da za a hukunta su da azaba daga Allah Mai Girma babu makawa? Amma ƙungiya ta biyu (masu wa'azi) sun amsa da cewa: {Domin mu zama marasa laifi a gaban Ubangijinku (Allah)}, watau kamar yadda Ya umurce mu da yin umarni da abin da yake nagari da hana abin da yake mugunta; saboda haka muke yin haka domin tsoron azabarSa. {Kuma ko za su ji tsoron Allah}, watau ko mutanen da suka aikata waɗannan zunubai za su tuba zuwa ga Allah, su yi nadama a kan abin da suka aikata, ta haka za su tsira daga azabar Allah kuma Ya gafarta musu duka.

'Abdullah Ibn 'Abbas, Mujahid,' Ikrimah, Qatadah, As-Sadiy and others said: they were the people of Aylah. Ibn 'Abbas (May Allah be pleased with him) added: it was located between Median and At- Tur. They said: the people of Aylah were adhering attentively to the teachings of the Torah and the prohibition of the Sabbath at that time (the prohibition of fishing on Saturdays). Amazingly, the fish used to expose itself openly on Saturdays and disappear on the other days of the week, {when their fish came to them openly on the Sabbath day, and did not come to them on the day they had no Sabbath}. Almighty Allah says {Thus We made a trial of them}, i.e. We test them through sending great numbers of fish on the Sabbath. {for they used to rebel against Allah's Command (disobey Allah)}, i.e. because of their disobedience and rebellion. When they saw this, they made a trick to catch the fish on the Sabbath. They fixed their fishing nets and ropes and excavated streams allowing the sea water to run through and the fish to get in but never go back to the sea. They made all this on Friday, in preparation for the coming of the fish on Saturday. And thus, the fish came on the supposedly-peaceful day (knowing not what has been prepared against them). They were caught in the nets, ropes and artificial streams. When the Saturday came to an end, the people of Aylah were present to take their fat catch. Consequently, Allah the Almighty was angry with them and He cursed them because of their trickery and deception. When this was done by a group thereof, the rest who did not participate in their sinful acting were divided into two sects: a sect that rejected their acting and trickery against the Law and Command of Allah the Almighty at that time. The second sect did not reject or forbid them, rather they disapproved of the reaction of the sect that forbade the sinful ones saying: {Why do you preach to a people whom Allah is about to destroy or to punish with a severe torment?}, i.e. what is the gain in preaching to a people whom will inevitably be punished by Allah the Almighty? But, the second sect (the preachers) replied saying: {In order to be free from guilt before your Lord (Allah)}, i.e. as we are commanded by Him to enjoin what is good and forbid what is evil; thus, we observe this for our fear of His Torment. {And perhaps they may fear Allah}, i.e. perhaps those who made these sins may repent to Allah and regret what they have done and thus be saved from the punishment of Allah and that He forgives them all.

Allah Maɗaukakin Sarki yana cewa: {Sa'ad da suka manta da abin da aka tunatar da su da shi}, watau suka yi sakaci ga malamai masu wa'azi na addini, {Mun ceci waɗanda suka hana mugunta}, watau ƙungiyar masu wa'azi, {amma Mun kama waɗanda suka yi zalunci}, watau masu aikata laifi, {da azaba mai tsanani}, watau azaba mai raɗaɗi, {saboda sun kasance suna tayar wa umarnin Allah (suna yin rashin biyayya ga Allah)}. Sa'an nan Allah ya bayyana azabar da ta same su, yana cewa: {Sa'ad da suka tsallake iyakokin abin da aka hane su, Muka ce musu: "Ku zama birai, abin ƙyama, abin korewa}.

Allah the Almighty says: {So when they forgot the remindings that had been given to them}, i.e. were heedless towards the godly preachers, {We rescued those who forbade evil}, i.e. the preaching sect, but {We seized those who did wrong}, i.e. doers of the sinful deed, {with a severe torment}, i.e. a painful punishment, {because they used to rebel against Allah's Command (disobey Allah)}. Then, Allah explained the torment that befell them saying, {So when they exceeded the limits of what they were prohibited, We said to them: "Be you monkeys, despised and rejected}.

Anan, Allah Maɗaukakin Sarki ya sanar da mu cewa Ya halakar da azzalumai, ya tsira da masu kira zuwa ga alheri, sannan ya bar muminai waɗanda ba su aiwatar da umarni da kyakkyawa da hani daga mummuna ba. Malamai sun yi saɓani game da rukuni na uku. Wasu sun ce an ba su tsira. Wasu kuma sun ce an halakar da su tare da azzalumai. Sai dai ra'ayin farko shi ne wanda malamai masu zurfin ilimi suka karɓa, ciki har da Ibn 'Abbas, shugaban masu tafsiri - wanda ya tabbatar da wannan ra'ayi a wata muhawara da malaminsa 'Ikrimah, inda Ibn 'Abbas ya yi nasara, sai malamin ya ba shi wata riga mai daraja a matsayin lada.

Here, the point is that Allah the Almighty informed us that He destroyed the wrong-doers, saved the preaching believers and left the believers who did not practice enjoining the good and forbidding the evil. Scholars disputed regarding the third group. Some said they were granted salvation. And others said that they were destroyed with the wrong-doers. But, the first view is the accepted one by the well-versed scholars, including Ibn 'Abbas head of the interpreters - who referred to this opinion on a debate with his master 'lkrimah who upon the victory of Ibn 'Abbas - granted him a valuable garment as a reward.

Ya kamata a lura a nan cewa ƙungiya ta uku ba a ambace su tare da waɗanda aka ba wa ceto ba, duk da cewa sun ƙi aikin sabo da zukatansu, domin ya kamata su sa gabobinsu (hannu ko harshe) su aiwatar da hakan, su kuma bayyana ƙin aikin azzalumai. Don haka, an tsira da su tare da masu wa'azi ne saboda su da kansu ba su aikata aikin sabon ba, sai dai sun ƙi shi da zukatansu.

It should be noted here that the third group were not mentioned with those given salvation even though they despised the sinful deed, with their hearts, because they should have compelled their organs (hand or tongue) to act thereupon and declare their rejection of the wrong-doers' act. So, they were saved with the preachers because they themselves did not commit the sinful deed, rather they rejected it with their hearts.

Ya ruwaito 'Abdur Razzaq daga Juraij daga wani mutum (wanda ba a san sunansa ba)

Narrated 'Abdur Razzaq after Juraij after a man (whose name is not known)

daga 'Ikrimah daga Ibn 'Abbas; kuma Malik ya ruwaito daga Ibn Ruman, Shaiban, Qatadah da 'Ata 'Al-Kharasani, ma'anarsa: Waɗanda suka aikata laifin nan an kauracе su daga sauran mutanen garin. Wasu daga cikinsu sun bayyana ƙin yarda da kuma ƙaryata aikin nasu. Ba su saurari masu wa'azi ba. Daga baya, sukan kwana daban da sauran mutanen garin, kuma akwai ƙofofi ko shinge tsakaninsu da sauran mutane, waɗanda ke jiran faruwar azaba a kansu. Wata rana, ƙofofinsu ba su buɗe ba sai tsakar rana. Mutane sun damu, sai suka aika ɗaya daga cikinsu ya duba abin da ya same su daga bisa shingen. Lokacin da ya duba, sai ya tarar da su sun koma birai masu wutsiya, suna ihu. Sai suka buɗe ƙofofin (shingen), birai suka gane danginsu, amma danginsu ba su gane su ba. Nan masu wa'azi suka ce: Ashe ba mu hana ku yin wannan ba? Birai suka yi alama da kawunansu, suna nuna: Eh. Sannan 'Abdullah Ibn 'Abbas (Allah ya yarda da shi) ya yi kuka ya ce: Lallai, muna ganin laifuffuka da yawa waɗanda ba mu ƙi su ba, ko ƙaryata su, ko ma mu yi musu sharhi! Al-'Ufi ya ruwaito daga Ibn 'Abbas (Allah ya yarda da shi) yana cewa: matasan garin an mayar da su birai, yayin da tsofaffin maza aka mayar da su aladu.

after 'Ikrimah after Ibn 'Abbas; and Malik transmitted from Ibn Ruman, Shaiban, Qatadah and 'Ata 'Al-Kharasani what means: Those who committed the sinful deed were abandoned by the rest of the people of the town. Some of them declared their rejection and denial of their deed. They did not listen to the preachers. Afterwards, they used to stay the night apart from the rest of the people of the town and there were doors or barriers between them and the rest of the people who were anticipating the befalling of punishment over them. One day, their doors did not open till the noon. The people got anxious and sent one of them to see what happened to them from above the barrier. When he looked he found them turned into monkeys with tails, shouting. They opened the doors (barrier) and the monkeys recognized their relatives while their relatives could not recognize them. Thereupon, the preachers said: Did not we forbid you from doing this? The monkeys made a sign with their heads denoting: Yes. Then, 'Abdullah Ibn 'Abbas (May Allah be pleased with him) wept and said: verily, we see many wrong-doings which we do not reject or deny or even make a comment! Narrated Al-'Ufi after Ibn 'Abbas (May Allah be pleased with him) saying: the young men of the town were turned into monkeys, while the old men into pigs.

Haka kuma Ibn Abu Hatim ya ruwaito daga Mujahid, daga Ibn 'Abbas, cewa ya ce:

Moreover, Ibn Abu Hatim narrated from MujaQid after Ibn 'Abbas his saying:

Ba su rayu ba na tsawon lokaci, kuma ba su bar zuriya ba. Haka kuma, Adpahhaq ya ruwaito daga Ibn 'Abbas (Allah Ya yarda da shi): babu dodo da ya rayu fiye da kwana uku. Bugu da kari, ba su ci ba, ba su sha ba, kuma ba su bar zuriya ba.

they did not live long and they left no offspring. Also, Adpahhaq narrated from Ibn 'Abbas (May Allah be pleased with him): no monster has lived more than three days. In addition, they did not eat, drink or leave offspring.

Ibn Abu Hatim da Ibn Jarir sun ruwaito daga Ibn Abu Nujaih, daga Mujahid, cewa ya ce: an mayar da zukatansu kawai, ba siffofinsu ba, zuwa birai da alade. Wannan ya yi daidai da faɗin Allah cewa: {Misalin waɗanda aka ɗora wa nauyin Attaura (Attaura), sa'an nan ba su ɗauke ta ba, kamar misalin jaki ne da yake ɗaukar littattafai (ba tare da ya fahimci komai daga cikinsu ba)}. (Al-Jumu'ah, 5) Amma wannan ra'ayi da alama yana da ban mamaki sosai, kuma yana saɓa wa ma'anar zahirin Alkur'ani mai girma da yarjejeniyar malaman farko da waɗanda suka biye musu. Allah ne mafi sani!

Narrated Ibn Abu Hatim and Ibn Jarir after Ibn Abu Nujaih from Mujahid his saying: only their hearts and not their figures were turned into monkeys and pigs. This is just like His Statement that reads: {The likeness of those who were entrusted with the (obligation of the) Taurat (Torah) (i.e. to obey its commandments and practice its laws), but who subsequently failed in those (obligations), is as the likeness of a donkey which carries huge burdens of books (but understands nothing from them)}. (Al-Jumu' ah, 5) But, this view seems to be very strange and it contradicts the apparent meaning of the Glorious Qur'an and the concession of the earlier scholars and those who followed them. Allah knows best!