Katika sehemu hii ya pili, sūrah inaendeleza mafunzo ya historia kwa kutaja jamii zilizoishi tangu zama za mwanzo za binadamu na mwelekeo wao kuhusu uongozi wa Mwenyezi Mungu. Tunaona hadithi ikijirudia mara kwa mara. Kwa hakika, watu waliodumu katika ukafiri huko Makkah, waliomchukulia Mtume Muĥammad ﷺ kwa uadui, wanaonekana kuwa tawi la jamii zile za kale zilizopotea. Hatima za jamii hizo za kale zimetajwa, zikiweka mbele ya makafiri wa Kiarabu matukio ya kihistoria ya kutafakari, na pia kuwahakikishia waumini kwamba utunzaji wa Mwenyezi Mungu, ambao haukuwahi kuwaacha waumini wa zamani, hautawaacha wao pia.

In this second part, the sūrah picks up the lessons of history as it mentions communities going back to the early days of humanity and their attitudes towards divine guidance. We find the story frequently repeating itself. Indeed, the people who persisted in disbelief in Makkah, taking a hostile attitude to the Prophet Muĥammad (peace be upon him), appear to be an offshoot of those earlier communities that went astray. The fates of those earlier communities are mentioned, putting before the Arab unbelievers certain historical events for them to reflect upon as also to reassure the believers that divine care, which never deserted the believers of old, would also not fail them.

Sura hii inatoa masimulizi mafupi ya Nuhu, Ibrahimu, Ismaili na Isaka, Musa na Harun, Iliyasa, Lutu na Yunusi. Inatilia mkazo zaidi hadithi ya Ibrahimu na Ismaili kwa kuwa inatuwekea mbele mfano wa imani na dhabihu ya hali ya juu, ukituonyesha maana halisi ya kujisalimisha kwa mapenzi ya Mungu. Kisa hiki hakitajwi mahali pengine popote katika Qur'ani. Kwa pamoja, hadithi hizi zinaunda kifungu kizima.

The sūrah gives brief accounts of Noah, Abraham, Ishmael and Isaac, Moses and Aaron, Elijah, Lot and Jonah. It dwells more on Abraham’s and Ishmael’s story as it puts before us an example of supreme faith and sacrifice showing us the nature of true surrender to God’s will. This particular episode is not mentioned anywhere else in the Qur’ān. Together, these stories make up the entire passage.

Walikuta baba zao wamepotea njia, nao wakaharakisha kufuata nyayo zao. Wengi wa watu wa zamani walipotea njia kabla yao; ingawa Sisi tulikwisha wapelekea waonyaji. Angalieni ilivyokuwa mwisho wa wale waliotahadharishwa. Lakini sivyo walivyo waja wema wa Mwenyezi Mungu.

They found their forefathers astray, and rushed to follow in their footsteps. Most of the people of old went astray before them; although We had sent them warners. Behold what happened in the end to those that had been warned. Not so God’s true servants.

(Aya 69-74)

(Verses 69-74)

Watu hawa wamekaza katika kufuata upotevu, lakini wakati huo huo wanafuata tu nyayo za wengine, bila kufikiri wala kutafakari. Wanaharakisha kufuata mwenendo wa baba zao, wala hawachukui fursa yoyote ya kuhoji au kuchunguza: "Walikuta baba zao wamepotea, nao wakaharakisha kufuata nyayo zao." (Aya 69-70) Wao na baba zao ni mifano ya kupotea, jambo ambalo pia lilikuwa hali ya wengi wa jamii zilizotangulia: "Wengi wa watu wa kale walipotea kabla yao." (Aya 71) Hata hivyo, walipewa maonyo, lakini hawakujali: "ijapokuwa Sisi tuliwatumia waonyaji." (Aya 72) Hili lilisababisha nini hatimaye? Matokeo ya mtazamo wa makafiri yalikuwa nini, ukilinganishwa na matokeo ya kusikiliza maonyo na kukubali imani? Hili linaonyeshwa katika hadithi zinazofuata. Aya zinazofuata ni tangazo tu la yatakayokuja: "Tazama yalivyowapata mwisho wale waliokuwa wameonywa. Si hivyo kwa waja wa kweli wa Mwenyezi Mungu." (Aya 73-74)

These people are hardened in following error, but at the same time they are simply following the footsteps of others, without thinking or reflection. They rush to follow their fathers’ lead taking no opportunity to question or examine: “They found their forefathers astray, and rushed to follow in their footsteps.” (Verses 69-70) Both they and their fathers are examples of going astray, which was also the case of the majority of earlier communities: “Most of the people of old went astray before them.” (Verse 71) Yet they did receive warnings, but paid no heed: “although We had sent them warners.” (Verse 72) What did this lead to in the end? What was the outcome of the unbelievers’ attitude, as compared with the outcome of heeding the warnings and accepting the faith? This is shown in the stories that follow. The verses that ensue serve as a mere announcement of what is to come: “Behold what happened in the end to those that had been warned. Not so God’s true servants.” (Verses 73-74)

Hadithi ya kwanza ni ya Nuhu, lakini simulizi hapa linaeleza kwa ufupi tu matokeo, likionyesha jinsi Mungu alivyowatunza waja wake wa kweli:

The first story is Noah’s, but the account here dwells only briefly on the outcome, highlighting the care God took of His true servants:

Sūrah hii kisha inaonyesha vipindi viwili vikuu katika hadithi ya Ibrahimu. Cha kwanza kinamwonyesha akiwaita watu wake kwenye imani na kuziharibu sanamu zao, kikifuatiwa na jaribio lao la kumuua na Mungu kumwokoa. Kisa hiki pia kimeelezwa katika sūrah nyingine. Kipindi cha pili, hata hivyo, kimetajwa hapa tu. Kinazungumzia ndoto ya Ibrahimu, dhabihu yake, na jinsi Mungu alivyomwachilia mwanawe. Hadithi hii imetolewa kwa undani, ikieleza hatua na mienendo mbalimbali kwa mtindo wa ajabu na wa kuvutia. Inaonyesha mfano mtukufu zaidi wa utii kwa Mungu, kujitolea na kujisalimisha kabisa kwake.

The sūrah then depicts two of the main episodes from Abraham’s story. The first shows him advocating faith among his people and destroying their idols, followed by their attempt to kill him and God saving him. This episode is also described in other sūrahs. The second episode however, is only mentioned here. It speaks of Abraham’s dream, his sacrifice and how God released his son. This story is given in detail, speaking of stages and attitudes in a remarkably fine and effective style. It shows the most sublime example of obedience to God, sacrifice and self surrender:

Miongoni mwa waliofuata njia yake alikuwepo Ibrahim. Alimgeukia Mola wake kwa moyo safi. Alimwambia baba yake na watu wake: Ni nini hiki mnachokiabudu? Je, mnachagua miungu ya uongo badala ya Mungu? Basi mnamfikiriaje Mola wa viumbe vyote? (Aya 83-87)

Among those who followed his way was Abraham. He turned to his Lord with a sound heart. He said to his father and his people: What is this that you worship? Do you choose false deities instead of God? What, then, do you think of the Lord of all the worlds? (Verses 83-87)

Hivyo ndivyo hadithi inavyoanza, ikipita kutoka kwa Nuhu hadi kwa Ibrahimu na kuweka wazi kwamba walikuwa wameunganishwa katika imani na katika kuieneza. Hivyo Ibrahimu anasemekana kuwa wa jamii ya Nuhu, licha ya muda mrefu uliopita kati yao. Hata hivyo, walishiriki katiba ile ile ya Mwenyezi Mungu na ujumbe uleule.

Thus the story opens, moving from Noah to Abraham and making it clear that they were related in faith and its advocacy. Thus Abraham is said to belong to Noah’s community despite the long time gap between them. Nonetheless they shared the same divine constitution and message.

Sifa ya Ibrahim iliyoangaziwa hapa ni moyo wake safi, unaomfanya kuwa mtu wa imani ya kweli na dhamiri safi: "Alipomwendea Mola wake kwa moyo safi." (Aya ya 84)

Abraham’s quality highlighted here is his sound heart, which makes him a man of true faith and clear conscience: “He turned to his Lord with a sound heart.” (Verse 84)

Sura inaendelea na sehemu ya pili ya historia ya Ibrahimu. Baada ya kuokolewa kutoka motoni, alifunga ukurasa huo wa maisha yake ili kuanza awamu mpya: "Na Ibrahimu akasema: Hakika mimi nitamwendea Mola wangu Mlezi; Yeye ataniongoza." (Aya ya 99) Maneno yake yanaonyesha kwamba alikuwa anahama, na hilo ni katika maana ya kiakili na ya kimwili. Aliyaacha yote: baba yake, familia yake, nyumba yake, watu wake na nchi yake, akawaacha wote nyuma na kumwendea Mola wake, bila wasiwasi wowote. Hivyo alijisalimisha kwa Mola wake, akiwa na uhakika kwamba Yeye atampa mwongozo na uangalizi, na kumweka katika njia iliyo sawa. Ni uhamaji kutoka hali moja hadi nyingine, ukiacha kila uhusiano na kila kifungo kwa ajili ya kifungo kimoja kilicho safi na chenye nguvu. Maneno yake yanadhihirisha imani kamili na kujisalimisha bila masharti.

The sūrah moves on to the second episode it relates of Abraham’s history. After he was saved from the fire, he closed that chapter of his life to begin a new phase: “And Abraham said I will go to my Lord: He is sure to guide me.” (Verse 99) His words indicate that he was migrating, this in both a mental and physical sense. He was abandoning everything: his father, family, home, people and land, leaving them all behind and going to his Lord, free of all concerns. He thus surrendered himself to his Lord, assured that He would give him guidance and care, setting him on the right path. It is a migration from one state to another, abandoning all ties and bonds in favour of one bond that remains pure and strong. His words express complete faith and unqualified surrender.

Hadi wakati huo, Ibrahimu alikuwa hana watoto. Alikuwa ameacha nyuma jamaa zake, marafiki zake na kila kitu alichokizoea. Bila shaka, uhusiano wake na wale waliomtupa motoni ulivunjika kabisa. Kwa hiyo, alimwendea Mola wake, akimwomba amjalie watoto wenye imani: "Mola wangu! Nijalie mwana mwema." (Aya ya 100) Na Mwenyezi Mungu alijibu dua ya mja wake mwaminifu: "Tulimbashiria habari njema ya kwamba atapata mwana mvumilivu." (Aya ya 101) Mwana huyo alikuwa, kwa uwezekano mkubwa, Ismail, kama inavyodhihirika wazi kutokana na historia ya maisha yake na kutoka katika sura yenyewe. Hakika tunaweza kuona dalili ya uvumilivu wake tangu ujana wake. Pia tunaweza kuwaza furaha aliyoipata Ibrahimu katika makazi yake mapya, ambako alikuwa mgeni, wakati wa kuzaliwa kwa mwana huyu aliyeelezwa na Mwenyezi Mungu kuwa ni 'mwana mvumilivu.' Sasa ni wakati wa sisi kuangalia msimamo mtukufu ambao historia ya maisha ya Ibrahimu inauwakilisha, tukichota kutoka humo funzo lenye kutia moyo kama alivyoliwasilisha Mwenyezi Mungu Mtukufu kwa jamii ya Waislamu.

Until that moment, Abraham was without children. He had left behind his relations, friends and all that was familiar to him. Needless to say, his relations with those who threw him in the fire suffered a final breakdown. Therefore, he went to his Lord, praying to Him to grant him believing offspring: “Lord! Grant me a righteous son.” (Verse 100) And God answered his true servant’s prayer: “We gave him the happy news that he will have a forbearing son.” (Verse 101) The son was most probably Ishmael, as clearly inferred from his life story and from the sūrah itself. Indeed, we can see the mark of his forbearance in his youth. We can also imagine the delight experienced by Abraham in his new abode, where he was a stranger, at the birth of this son described by God as a ‘forbearing son.’ It is time for us now to look at the glorious attitude that Abraham’s life story represents, drawing from it an inspiring lesson as presented by God Almighty to the Muslim community.

Mungu alishuhudia uaminifu na unyofu uliodhihirishwa na Ibrahim na Ismail, na akawachukulia kuwa wametekeleza yote yaliyohitajika kwao:

God witnessed the sincerity shown by both Abraham and Ishmael, and He considered them to have fulfilled all that was required of them:

Tukamwita: Ibrahim! Hakika umekwisha itimiza ndoto hiyo. Hivyo ndivyo tunavyowalipa wanaotenda mema. Hakika haya yalikuwa ni mtihani mkubwa. Tukamkomboa [Ismaili] kwa dhabihu tukufu.

We called to him: Abraham! You have already fulfilled the dream.’ Thus do We reward those who do good. All this was indeed a momentous trial. We ransomed [Ishmael] with a noble sacrifice. (Verses 104-107)

Umeyatimiza kikamilifu yote uliyopaswa kuyatimiza. Mungu hataki kitu chochote kutoka kwa waja wake isipokuwa wajisalimishe kwake kikamilifu, ili wasiwe na kitu chochote wanachokiona kuwa cha thamani au chenye kupendwa mno cha kukiacha, hata mwana wao pekee, au maisha yao wenyewe. Wewe, Ibrahimu, umefanya hivi, ukitoa kila kitu kipendwacho, kwa yakini na kukubali. Kilichobaki kilikuwa mwili na damu, ambavyo vingeweza kubadilishwa na aina yoyote ya mwili na damu. Hivyo, Mungu alimkomboa kijana huyu aliyejisalimisha kwa mapenzi yake kwa dhabihu kubwa na tukufu. Imepokewa kwamba dhabihu hiyo ilikuwa kondoo dume ambaye Ibrahimu alimkuta tayari kwa mapenzi ya Mungu, na kwamba alimchinja kondoo huyu badala ya Ismaili.

You have indeed fulfilled all you needed to fulfil. God wants nothing from His servants other than that they submit themselves to Him totally, so that they have nothing which they consider too dear or too precious to give up, not even an only son, or their own lives. You, Abraham, have done this, offering everything dear, with certainty and acceptance. What was left was flesh and blood, which could be substituted by any type of flesh and blood. Thus, God ransomed this young man who had submitted himself to His will by a great and noble sacrifice. It is reported that the sacrifice was a ram which Abraham found ready by God’s will and that he sacrificed this ram in place of Ishmael.

Ibrahimu aliambiwa: "Hivyo ndivyo tunavyowalipa wanaotenda mema." (Aya ya 105) Tunawalipa kwa kuwachagua kwa mtihani wa namna hiyo, kuelekeza akili na nyoyo zao kufikia kiwango kinachohitajika, kuwasaidia katika kuutimiza, kisha kuwapa malipo wanayostahili.

Abraham was then told: “Thus do We reward those who do good.” (Verse 105) We reward them by choosing them for such a test, directing their minds and hearts to rise to the necessary level, helping them in such fulfilment and then giving them the reward they deserve.

Ni kwa kukumbuka tukio hili kubwa, ambalo ni ishara ya imani ya kweli na kujisalimisha kwa Mwenyezi Mungu, ndipo Waislamu huadhimisha Sikukuu ya Kuchinja, ambayo ni `Īd al-Adĥā. Tukio hili ni kigezo kwa jamii ya Waislamu cha kumjua baba yao wa kwanza, Ibrahim, ambaye imani yao inamfuata na ambaye nasaba yao inamfikia. Hivyo jamii hii inaelewa asili ya imani yake, iliyojengwa juu ya kujisalimisha kwa mapenzi ya Mwenyezi Mungu kwa kukubali kikamilifu na kwa utulivu. Haitahitaji kamwe kumwuliza Mwenyezi Mungu kwa nini. Haitasita kamwe kutekeleza amri yake, mara tu inapotambua anachotaka kwake. Hutoa yote yake, bila kuzuia chochote, na haichagui njia wala aina fulani ya kutoa sadaka. Hufanya tu kile anachoiamuru kufanya. Jamii ya Waislamu pia inajua kwamba Mwenyezi Mungu hataki kuwalemea kwa mtihani wala kuwatia katika taabu. Anachohitaji ni Waislamu wawe tayari kutoa kile wanachotakiwa kutoa, kwa utii kamili na kujitoa, bila kusita. Watakapothibitisha kujitolea kwa namna hiyo kamili, atauondoa ulazima wa kutoa kwao sadaka na maumivu. Atahesabu kwamba wametimiza wajibu wao na atawalipa kwa hilo, akiwapa badala ya sadaka yao, na kuwaheshimu kama alivyomheshimu baba yao, Ibrahim.

Wazao wa Ibrahim na Isaka walijumuisha Musa na Harun:

The descendants of Abraham and Isaac included Moses and Aaron:

Tulimneemesha pia Musa na Harun; tukawaokoa wao na watu wao kutoka dhiki kubwa; tukawasaidia, hata wakawa wao ndio walioshinda.

We also bestowed Our favour on Moses and Aaron; We saved them and their people from great distress; We gave them support, so that it was they who achieved victory.

Tulimpa Kitabu kilichofafanua mambo wazi; tukawaongoza kwenye njia iliyo sawa; tukawafanya wasifiwe na vizazi vilivyokuja baadaye: Amani iwe juu ya Musa na Harun! Hivyo ndivyo tunavyowalipa wale wanaotenda mema. Wote wawili walikuwa miongoni mwa waja wetu waumini. (Aya 114-122)

We gave them the Scripture which made things clear; We guided them to the right path; We caused them to be praised by later generations: Peace be upon Moses and Aaron! Thus do We reward those who do good. Both were among Our believing servants. (Verses 114-122)

Hapa tunaona tu sehemu ndogo ya hadithi ya Mūsā na Hārūn, ikisisitiza neema za Mwenyezi Mungu walizopewa kwanza kwa kuchaguliwa kuwasilisha ujumbe Wake, kisha kwa kuwaokoa wao na watu wao kutoka dhiki kubwa, ambayo imesimuliwa kwa kina katika sūrah nyingine. Neema za Mwenyezi Mungu kwao pia zilijumuisha ushindi wao dhidi ya maadui zao, Firauni na watu wake, pamoja na kuwapa Maandiko na kuwaongoza kwenye njia iliyo sahihi. Ni wazi kwamba Mwenyezi Mungu huongoza kwenye njia hii iliyo sahihi wale tu wanaomwamini Yeye. Zaidi ya hayo, alihakikisha kwamba wangesifiwa na vizazi vijavyo.

Here we only have a glimpse of the story of Moses and Aaron, highlighting God’s favours bestowed on them first in being chosen to deliver His message, then in saving them and their people from great distress, which is recounted in detail in other sūrahs. God’s favours on them also included their victory over their enemies, Pharaoh and his people, as also giving them the Scriptures and guiding them to the right path. It should be clear that God guides to this right path only those who believe in Him. He further ensured that they would be praised by future generations.

Mazungumzo haya mafupi yanahitimishwa kwa salamu na baraka ya amani kutoka kwa Mungu kwa Musa na Harun. Hapa pia kinarudiwa aina ya thawabu anayopewa anayetenda mema, na thamani kubwa ya imani, ambayo waumini wanapewa heshima kwayo.

This glimpse concludes with a greeting and blessing of peace from God to Moses and Aaron. Again the type of reward given to those who do good and the great value of faith, for which believers are held in honour, is repeated here.

Mfano wa mwisho kati ya haya kutoka katika historia ya Mitume waliotangulia unamhusu Yunus.

The last of these glimpses from the history of earlier messengers concerns Jonah:

Yunus pia alikuwa mmoja wa Mitume Wetu. Alikimbia, akapanda jahazi lililojaa mizigo. Wakapiga kura, naye akawa miongoni mwa walioshindwa. Samaki mkubwa akammeza, kwa kuwa alistahili lawama. Lau asingekuwa miongoni mwa wale waliomtukuza Mwenyezi Mungu kwa kweli, angekaa tumboni mwa samaki huyo hadi Siku ya Kiyama. Tukamtupa ufukweni, mgonjwa, katika ardhi tupu, na Tukaotesha juu yake mtango wa malenge. Kisha Tukamtuma kwa watu laki moja au zaidi. Wakamwamini, basi Tukawaacha wafurahie maisha kwa muda.

Jonah too was one of Our messengers. He deserted, going on the laden ship. They cast lots, and he was the one who lost. The whale swallowed him, for he was to blame. Had he not been of those who truly glorified God, he would have remained in the whale’s belly till Resurrection Day. We caused him to be cast out, sick, on a barren shore, and caused a gourd tree to grow over him. Then We sent him to la community of] one hundred thousand or more. They believed, so We let them enjoy life for a while.

(Aya 139-148)

(Verses 139-148)

Qur’ani haibainishi mahali watu wa Yunus walipoishi, lakini inaeleweka kwamba hawakuwa mbali na bahari. Simulizi zinatueleza kwamba Yunus alikasirishwa na kuendelea kwa watu wake kukataa ujumbe wake na ukweli ulioudhihirisha. Aliwaonya dhidi ya adhabu ya Mwenyezi Mungu iliyokuwa karibu kuwafika, kisha akawaacha kwa hasira. Hasira yake ilimpeleka pwani, ambako alipanda meli iliyojaa mizigo. Meli ilipokuwa katikati ya bahari, ilipigwa na dhoruba kali. Wakati ule ilikuwa imeenea sana kwamba janga kama hilo lilionyesha kwamba miongoni mwa abiria lazima kuwepo mtu aliyepata ghadhabu ya Mwenyezi Mungu. Ili meli iweze kustahimili dhoruba, mtu huyo alipaswa kutupwa baharini. Basi wakapiga kura, na kura ikamwangukia Yunus. Ingawa walimjua kuwa mtu mwema na mcha Mungu, kura yake ilithibitishwa. Hivyo walimtupa baharini, au huenda yeye mwenyewe aliruka.

The Qur’ān does not mention where Jonah’s people lived, but it is understood that they were not far from the sea. Reports tell us that Jonah was frustrated by his people’s continued denial of his message and the truth it made clear. He warned them against God’s impending punishment, and then abandoned them in anger. His anger led him to the sea-shore, where he boarded a laden ship. When the ship was in the middle of the sea, it was hit by a raging storm. It was widely believed at that time that such a disaster signalled that among the passengers there must be someone who had incurred God’s anger. For the ship to withstand the storm that person had to be thrown overboard. They, thus, drew lots and Jonah was the one who lost. Although they knew him to be a virtuous and God-fearing man, the drawing of his lot was confirmed. Therefore, they threw him into the sea, or he might have jumped himself.