Hadi sasa katika sura hii, mjadala na watu wa wahyi wa awali, yaani Mayahudi na Wakristo, umelenga zaidi kumbukumbu za kihistoria za Waisraeli na mwitikio wao kwa Manabii waliokuja kuwaongoza, mafundisho ambayo Manabii hawa walihubiri, na maagano na ahadi ambazo Waisraeli walijifunga nazo. Hii imeshughulikia kipindi cha kihistoria kuanzia zama za Musa hadi wakati wa Muhammad ﷺ. Hoja hadi sasa ilielekezwa zaidi kwa Mayahudi, na kwa Wakristo kwa ufupi zaidi, pamoja na marejeo machache kwa washirikina, hasa pale walipokuwa na sifa fulani zinazofanana na makundi mengine mawili.

So far in the sūrah, the debate with the people of earlier revelations, i.e. the Jews and the Christians, has mainly focused on the historical record of the Israelites and their response to the Prophets who came to lead them, the teachings that these Prophets preached, and the covenants and pledges to which the Israelites committed themselves. This covered a historical span from the era of Moses to the time of Muĥammad (peace be upon them both). The argument so far was in the most part with the Jews, shorter ones with the Christians, with a few references to the idolaters, particularly when they shared certain features with the other two groups.

Katika sehemu hii tunapelekwa nyuma zaidi katika historia, hadi zama za Ibrahimu. Matukio na kiwango cha maelezo yanayowasilishwa hapa yanaendana vizuri na mada ya sūrah kwa ujumla. Pia yanahusiana moja kwa moja na mjadala mrefu na mgumu uliokuwa ukiendelea kati ya Waislamu na Mayahudi huko Madinah wakati aya hizi zilipoteremshwa.

In this section we are taken farther back in history, to the era of Abraham. The events and amount of detail presented here fall neatly into context with the subject matter of the sūrah as a whole. They are also immediately relevant to the long and hard debate that was taking place between the Muslims and the Jews in Madinah when these verses were revealed.

Watu wa wahyi wa awali wanafuatilia asili yao hadi kwa Ibrahimu kupitia mwanawe Isaka (amani iwe juu yao). Ni jambo la kueleweka kwamba daima wamejivunia uhusiano huu, kama vile wamethamini ahadi ambazo Mungu alimpa Ibrahimu za kumbariki yeye na uzao wake, pamoja na agano ambalo Mungu alifanya nao. Hili limewapelekea kudai kwa pekee kuwa wao ndio wenye uadilifu na walinzi wa ujumbe wa Mungu kwa wanadamu. Pia limewapotosha kuamini kwamba pepo ni yao peke yao, bila kujali wanachofanya.

The people of earlier revelations trace their origins back to Abraham by way of his son Isaac (peace be upon them). Understandably, they have always been proud of this relationship, just as they have cherished the promises God made to Abraham to bless him and his seed, and the covenant God made with them. This has led them to make exclusive claims to righteousness and custodianship of God’s message to mankind. It has also misled them into believing that heaven is exclusively theirs, whatever they do.

Mungu wake alipomjaribu Ibrahim kwa amri fulani, naye akazitekeleza, Akasema: "Hakika nimekufanya kuwa kiongozi wa wanadamu." Ibrahim akauliza: "Na kwa vizazi vyangu je?" Mungu akasema: "Ahadi yangu haiwafikii madhalimu."

When his Lord tested Abraham with certain commandments and he fulfilled them, He said, I have appointed you a leader of mankind.’ Abraham asked, And what of my descendants?’ God said, ‘My covenant does not apply to the wrongdoers.’ (Verse 124)

Mtume anakumbushwa hapa jinsi Mungu alivyompa Ibrahimu amri fulani na majukumu fulani ili kujaribu imani yake, uaminifu wake na azma yake. Mahali pengine katika Qur'ani, anaelezwa kama "Ibrahimu, aliyetimiza amana yake." (53: 37) Hii ni kutambuliwa na Mungu kwa utimilifu wa Ibrahimu wa majukumu hayo kwa uaminifu na ukamilifu, na kumpa cheo cha juu sana mbele ya Mungu. Ndiyo maana Mungu anaahidi: "Nimekufanya kiongozi wa watu." Hivyo, Ibrahimu anakuwa kiongozi wa kufuatwa, yule anayewaonyesha watu njia ya kila wema.

The Prophet is here reminded of how God had imparted certain commandments and obligations to Abraham in order to test his faith, loyalty and resolve. Elsewhere in the Qur’ān, he is described as “Abraham, who was faithful to his trust.” (53: 37) This is a recognition by God of Abraham’s faithful and complete fulfilment of those obligations, according him a very high rank in God’s estimation. Hence, God’s promise: “I have appointed you a leader of mankind” Thus, Abraham becomes the leader to be followed, the one who shows people the way to all goodness.

Kwa kuwa ni binadamu, Ibrahimu mara moja anahimizwa kutamani baraka hiyo na heshima hiyo ziwafikie watoto wake. Alichoeleza kilikuwa mwitikio wa asili na wa kiasili wa mwanadamu, kwa sababu binadamu daima ana hamu ya kuzidisha na kuendeleza mafanikio yake na mali zake. Kupitia kupitishwa kwa maarifa na uzoefu kutoka kizazi kimoja hadi kingine, hali ya binadamu inaboreshwa na maisha yanahifadhiwa. Mchakato huu wa asili na wa lazima wa kibinadamu umekuwa lengo la kukosolewa na kushambuliwa, wakati Uislamu unatambua umuhimu wake, na kuukuza kupitia sheria yake ya urithi, ili uitumikie jamii ya binadamu kikamilifu.

Being human, Abraham is immediately prompted to wish for that blessing and privilege to be extended to his offspring. What Abraham expressed was a natural instinctive human reaction, because man is always eager to multiply and perpetuate his achievements and attainments. By the passing of knowledge and experience from one generation to the next, the human lot is improved and life is preserved. This natural and necessary human process has been a target for criticism and attack, while Islam recognizes its importance, and promotes it through its law of inheritance, so that it serves human society to the full.

Tulifanya Nyumba (Al-Ka`bah) kuwa mahali pa kurejea kwa watu na mahali pa amani: Fanyeni mahali aliposimama Ibrahim kuwa mahali pa kuswali.’ Tulimkabidhi Ibrahim na Ismail jukumu la kuitakasa Nyumba Yangu kwa ajili ya wale wanaotufu kuizunguka, wale wanaokaa humo kwa ibada ya kutafakari, na wale wanaoinama na kusujudu katika sala. (Aya ya 125)

We made the House [i.e. the Ka`bah] a resort for mankind and a sanctuary: Make the place where Abraham stood as a place of prayer.’ We assigned to Abraham and Ishmael the task of purifying My House for those who walk around it, those who sojourn there for meditation and those who bow down and prostrate themselves in prayer. (Verse 125)

Nyumba Takatifu, Al-Ka`bah, ilitiwa unajisi na Waarabu wa Quraysh ambao walipaswa kuwa wasimamizi na walinzi wake waaminifu. Waliwaudhi na kuwatesa waumini, na kuwafukuza kutoka Makkah. Hata hivyo, Mungu alitaka nyumba hii iwe mahali pa kimbilio kwa watu wa jamii zote. Ndani yake watu wapate amani na usalama kwa wote.

The Sacred House, the Ka`bah, was defiled by the Arabs of the Quraysh who were supposed to be its trusted caretakers and custodians. They harassed and persecuted the believers and drove them out of Makkah. Yet God wanted this House to be a sanctuary to which people of all races resort. In there people should find peace and security for all.

Waarabu walikuwa wameelekezwa kuifanya "mahali aliposimama Ibrahimu", ambalo ni rejeo la eneo lote lililo kuzunguka Al-Ka'bah, kuwa mahali pa kuswalia, jambo linalofanya kuteuliwa kwake baadaye kuwa qiblah, yaani sehemu ambayo Waislamu hugeukia wanaposwali, kuwe maendeleo ya asili yasiyoleta pingamizi kwa mtu yeyote. Baada ya yote, ilikuwa ndiyo mahali pa kwanza kabisa ambapo Waislamu, warithi halali wa dini ya tauhidi ya Ibrahimu, walipoelekea katika swala zao, kwa sababu ilikuwa imewekwa wakfu kwa Mungu na kwa yeyote mwingine. Ibrahimu na Ismaili, watumishi wawili wacha Mungu na wenye ikhlasi wa Mungu, walipewa jukumu la kuitakasa na kuiandaa kwa ajili ya mahujaji ambao wangekuja kwake kwa ibada na tafakuri. Hawakudai umiliki wake, wala hawakuwa na uwezo wa kuukabidhi umiliki huo kwa mtu mwingine. Walikuwa watumishi tu wa Mungu Mwenyezi na walinzi wa Nyumba Yake takatifu na yenye heshima.

The Arabs had been directed to establish “the place where Abraham stood”, which is a reference to the whole area surrounding the Ka`bah, as a place for prayer, which makes its subsequent designation as a qiblah, a spot towards which Muslims turn in Prayer, a very natural progression raising no objections from anyone. After all, it had been the very first place to which Muslims, the legitimate heirs of Abraham’s monotheistic religion, had turned in their prayer, because it had been dedicated to God and to no one else. Abraham and Ishmael, two pious and sincere servants of God, had been charged with cleansing it and preparing it for pilgrims who would come to it for worship and meditation. They would make no claim to its ownership, nor did they have it in their power to pass such ownership to anyone else. They were mere servants of God Almighty and keepers of His sacred and revered House.

Hapa tunashuhudia tukio jingine la ajabu: Yaʿqub akiwa kitandani mwa mauti, akitoa maneno yake ya mwisho ya hekima na ushauri kwa watoto wake waliomzunguka.

At this point we come to witness another awesome scene: Jacob on his deathbed, giving his last words of wisdom and advice to his children, gathered around him:

"Je, ulikuwepo wakati kifo kilipomkaribia Yakobo? Alipowauliza watoto wake, 'Mtamwabudu nani baada ya mimi kuondoka?' Wakajibu, 'Tutamwabudu Mungu wako, Mungu wa baba zako Ibrahimu, Ismaili na Isaka, Mungu Mmoja. Kwake Yeye tunajisalimisha.'" (Aya ya 133)

“Were you present when death approached Jacob? He asked his children, ‘Whom will you worship when I am gone?’ They replied, ‘We will worship your God, the God of your forefathers Abraham, Ishmael and Isaac, the One God. To Him we submit ourselves.’“ (Verse 133)

Ni tukio kubwa na zito kweli. Jambo muhimu zaidi na pekee lililomhusu Yaakobo alipokuwa akitoa pumzi yake ya mwisho lilikuwa dini ambayo watoto wake wangeifuata baada ya kifo chake. Alikuwa na wasiwasi kuhusu hatima ya urithi wake na mustakabali wa dini aliyoikabidhiwa. Jibu la watoto wake lazima lilimfariji sana na kumfurahisha. Mnyororo haungevunjika, na urithi wa Ibrahimu ulihakikishiwa kuendelea kuishi kwa vizazi vingi vijavyo.

It is indeed a tremendous and solemn occasion. The most important and only issue that concerned Jacob as he drew his last breath was the religion his children were to follow after his death. He was worried about the fate of his legacy and the future of the religion placed in his trust. His children’s reply must have been most reassuring and gratifying for him. The chain would not be broken, and the legacy of Abraham was sure to live on for many generations to come.

Yakobo anawauliza watoto wake: "Mtamwabudu nani baada ya mimi kufa?" (Aya 133) Kwa hivyo anawaambia sababu ya kuwakusanya, na jambo ambalo alitaka kuhakikisha kabla ya kifo chake. Ni amana na urithi wa nyumba hiyo iliyobarikiwa. Watoto wake wanamhakikishia Yakobo kwamba watakuwa waaminifu kwa amana hiyo. Hivyo, urithi uleule wa Ibrahimu ulibaki salama kwa watoto wa Yakobo, ambao wanasema wazi kwamba wamejisalimisha kwa Mungu.

Jacob asks his children: “Whom will you worship when I am gone?” (Verse 133) He thus tells them why he gathered them, and the issue he wanted to be sure of before his death. It is the trust and the heritage of that blessed house. His children reassure Jacob that they would be true to their trust. Thus, the same heritage of Abraham was safe with Jacob’s children, who clearly state that they have submitted themselves to God.

Aya hii inaanza kwa swali la balagha lililoelekezwa kwa Mayahudi: "Je, mlikuwepo wakati kifo kilipomkaribia Yaakubu?" (Aya ya 133) Inawaambia yale yaliyotokea kama yalivyoshuhudiwa na Mwenyezi Mungu Mwenyewe. Hawakuweza kuhoji ukweli wa yale yaliyotokea wala kuyapotosha baada ya Mwenyezi Mungu kuyaeleza yalivyotokea.

Dhidi ya mandhari hii ya kihistoria ya agano la Mungu na Ibrahimu, ujenzi wa Al-Ka`bah na haki ya urithi wa kidini wa Ibrahimu, sūrah inatazama kwa karibu zaidi baadhi ya hoja na madai ya Mayahudi na Wakristo. Inaonyesha udhaifu wa hoja hizo na nia fiche zilizojificha nyuma yake. Sehemu hii inahitimishwa kwa kuuwasilisha Uislamu kuwa dini kamili na ya ulimwengu wote ya binadamu, ambayo inapingwa na kukataliwa tu na wale walio wakaidi na wasiomshukuru Mungu.

Against this historical background of God’s covenant with Abraham, the building of the Ka`bah and the entitlement to the religious heritage of Abraham, the sūrah takes a closer look at some Jewish and Christian arguments and claims. It exposes the weakness in those arguments and the insidious ulterior motives behind them. The passage is rounded off by presenting Islam as man’s comprehensive and universal religion, opposed and rejected only by those who are stubborn and ungrateful:

Wanasema, "Muwe Mayahudi au Wakristo mtaongoka." Sema, "Hapana. Sisi tunafuata dini ya Ibrahimu, aliyekuwa mwenye kumnyenyekea Mungu kikweli, wala hakuwa miongoni mwa wale waliomshirikisha Mungu." Semeni, "Tunamwamini Mungu na yale yaliyoteremshwa kwetu, na yale yaliyoteremshwa kwa Ibrahimu, Ismaili, Isaka, Yakobo na wazao wao, na yale aliyopewa Musa na Isa, na yale aliyopewa Manabii wote na Mola wao. Hatubagui baina ya yeyote miongoni mwao, na kwa Mungu tumejisalimisha." "Ikiwa wataamini kama mnavyoamini, bila shaka wataongoka; lakini wakigeuka, basi watakuwa katika mifarakano, lakini Mungu atakulindeni dhidi yao; Yeye ni Mwenye kusikia yote, Mwenye kujua yote." (Aya 135-137)

They say, ‘Follow the Jewish faith — or, follow the Christian faith — and you shall be rightly guided.’ Say, ‘No. We follow the faith of Abraham, who was truly devoted to God, and was not of those who associated partners with God.’ Say [all of you], ‘We believe in God and in what has been revealed to us, and in what was revealed to Abraham, Ishmael, Isaac, Jacob and their descendants, and in what was given to Moses and Jesus, and in what all prophets have been given by their Lord. We make no distinction between any of them, and to God we have surrendered ourselves. ‘ If they come to believe in the way you believe, they will be rightly guided; but if they turn away, they will be in schism, but God will protect you from them; He hears all and knows all.’ (Verses 135-137)

Nabii ﷺ anaagizwa hapa kuwakabili Mayahudi na Wakristo pamoja kwa changamoto ile ile, na kuwaita wote kwa usawa warejee, pamoja na Waislamu, kwenye dini ya asili ya Ibrahimu, baba mwanzilishi wa imani ya Uislamu duniani. Yeye ndiye aliyefanya agano na Mungu, na alikuwa mwaminifu kwa agano lake.

The Prophet is instructed here to confront the Jews and the Christians together with the same challenge, and call upon them equally to revert, together with the Muslims, to the original religion of Abraham, the founding father of the faith of Islam on earth. He was the one to make a covenant with God and he was true to his covenant.