A wannan lokaci a cikin surar, an ba da labarin halin Banu Isra'ila ga Manzon Allah da aka aika zuwa gare su, Musa (aminci ya tabbata a gare shi). Musa ne mai cetonsu wanda ya fitar da su daga Masar zuwa ƙasa mai tsarki da Allah ya ƙayyade musu.
At this point in the sūrah, the attitude of the Children of Israel towards God’s Messenger sent to them, Moses (peace be upon him), is given. Moses was their saviour who led them out of Egypt towards the holy land God had assigned to them.
Wannan sūratu kuma tana bayyana halayyar su game da alkawarin da suka yi da Ubangijinsu, da yadda suka karya shi, da kuma yadda aka azabtar da su saboda wannan karya alkawari.
The sūrah also exposes their attitude to the covenant they made with their Lord and how they violated it and were punished for that violation.
Sai Musa ya ce wa mutanensa: "Ya mutanena, ku tuna ni'imomin da Allah ya yi muku, lokacin da ya tayar da annabawa daga cikinku, ya mai da ku sarakuna, kuma ya ba ku abin da bai ba wata al'umma ba." "Ya mutanena, ku shiga cikin Ƙasa Mai Tsarki wadda Allah ya ware muku. Kada ku juya baya, don kuwa za ku yi hasara."
Suka ce: "Ya Musa, a cikin wannan ƙasa akwai mutane masu ƙarfi, kuma tabbas ba za mu shiga ba sai sun fita daga cikinta. Idan kuwa sun fita, to za mu shiga."
Sai mutum biyu daga cikin waɗanda suke tsoron Allah, waɗanda Allah ya yi wa alheri, suka ce: "Ku shiga wurinsu ta ƙofar. Da zarar kun shige ta, za ku yi nasara. Ga Allah ne ya kamata ku dogara, idan kun kasance masu imani na gaskiya."
Suka ce: "Ya Musa, ba za mu taɓa shiga ba muddin suna cikinta. Ka tafi, kai da Ubangijinka, ku yi yaƙi, ku biyu. Mu kuwa za mu zauna a nan."
Ya ce: "Ya Ubangiji, ni ba ni da iko sai a kan kaina da ɗan'uwana. Don haka ka raba tsakaninmu da waɗannan mutane fasiƙai."
Ya ce: "To, an haramta wannan ƙasa a kansu shekara arba'in, za su yi yawo a cikin duniya cikin ruɗani. Kada ka yi baƙin ciki a kan waɗannan mutane fasiƙai."
And so Moses said to his people: `My people, remember the favours which God has bestowed upon you when He raised up prophets among you, made you kings and granted you what He has not granted to any other community. My people, enter the holy land which God has assigned to you. Do not turn your back, for then you will be lost.’” “Moses,” they answered, `mighty people dwell in that land, and we will surely not enter it unless they depart from it. If they do depart, then we will enter.” Thereupon two men who were God-fearing and on whom God had bestowed His grace said: “Go in upon them through the gate. As soon as you enter it, you shall be victorious. In God you should place your trust, if you are true believers.” They said, “Moses, we will never go in so long as they are in it. Go forth, then, you and your Lord, and fight, both of you. We shall stay here.” “Lord, “he said, `I am master of none but myself and my brother. Do, then, draw a dividing line between us and these wrongdoing folk.” He replied, “This land shall, then, be forbidden to them for forty years, during which they will wonder aimlessly on earth. Do not grieve for these wrongdoing folk.” (Verses 20-26)
Wannan ɗaya ce kawai daga cikin labarin Banī Isrā'īl, wanda Alƙur'ani ya ba da cikakken bayani a kansa don dalilai da dama. Ɗaya daga cikin waɗannan dalilai shi ne cewa Banī Isrā'īl su ne farkon waɗanda suka fuskanci saƙon Musulunci da mugayen shirye-shirye, maƙirci da yaƙi a fili, a Madīnah da ko'ina a cikin Lārabawa.
This is only one episode in the story of the Children of Israel which is related in the Qur’ān in extensive detail to serve several purposes. One purpose relates to the fact that the Children of Israel were the first to confront the Islamic message with wicked designs, plots and open warfare both in Madinah and the whole of Arabia.
Halin adawarsu na ƙiyayya za a iya komawa da shi zuwa farkon kwanakin da saƙon Musulunci ya fara. Su ne suka ƙarfafa munafunci da munafukai a Madina, suka kuma ba su hanyoyin yin makirci a kan Musulunci da Musulmi.
Their hostile attitude could be traced back to the very early days of the Islamic message. It was they who encouraged and nurtured hypocrisy and the hypocrites in Madinah, providing them with the means to scheme against Islam and the Muslims.
Sun kuma tunzura larabawan jahiliyya su yi yaƙi da al'ummar Musulmi, suka ba su goyon baya mai ƙarfi. Su ne suka fara yaƙin jita-jita na ƙarya a kan al'ummar Musulmi, suna tayar da shakka da zato a tsakaninsu game da shugabancin Musulunci, suna kuma yada murdiya game da addinin Musulunci, kafin su fuskanci al'ummar Musulmi a yaƙi a fili. Don haka ya zama wajibi a fallasa su ga al'ummar Musulmi, domin ta san maƙiyanta: yanayinsu, tarihinsu, hanyoyinsu da kayan aikinsu, da kuma irin yaƙin da dole ne ta yi da su.
They also incited the pagan Arabs to fight the Muslim community and gave them their active support. It was they who started the war of false rumours against the Muslim community raising among them doubts and suspicions about the Muslim leadership and circulating distortions of the Islamic faith before they confronted the Muslim community in open warfare. It was necessary, therefore, to expose them to the Muslim community so that it knew its enemies: their nature, history, methods and means as well as the nature of the battle it had to fight against them.
Another purpose can be seen in the fact that the Israelites were the followers of a Divine faith revealed before the final faith of Islam. They had a long history before Islam, during which distortions crept into their faith and they repeatedly violated their agreement and covenant with God. The practical consequences of these violations and deviations were seen in their lives, their moral values and their traditions. As the Muslim nation is the heir to all Divine messages and the custodian of the monotheistic Divine faith as a whole, it is necessary that it be made fully aware of the history of the Israelites with all its ups and downs. This gave the Muslim community an accurate knowledge of the way it should follow, what slips lay ahead of it and the consequences of such slips, as these are reflected in the history and morality of the Jews. This enabled the Muslim community to add the experience of the Jews to the total sum of its own experience and to benefit by it in future. It could, thus, avoid the slips and deal effectively with deviation right at the start before it had a chance to develop.
Wani dalili kuma ana iya gani a cikin cewa Isra'ilawa sun kasance mabiya wani addinin Ubangiji da aka saukar kafin addinin Musulunci na ƙarshe. Suna da dogon tarihi kafin Musulunci, a lokacin da wasu canje-canje suka shiga addinin nasu, kuma suka karya alkawari da yarjejeniyarsu da Allah sau da yawa. Sakamakon waɗannan karya-alkawari da karkacewa ya bayyana a rayuwarsu, da ɗabi'unsu, da al'adunsu. Tunda al'ummar Musulmi ita ce magajin dukkan saƙonnin Ubangiji kuma mai kiyaye addinin tauhidi na Ubangiji gaba ɗaya, ya zama wajibi a sanar da ita sosai tarihin Isra'ilawa tare da dukkan tashe-tashen hankula da faɗuwarsa. Wannan ya ba al'ummar Musulmi sanin gaskiya game da hanyar da ya kamata ta bi, da kuskuren da ke gabanta, da sakamakon irin waɗannan kuskure, kamar yadda suke bayyana a tarihin Yahudawa da ɗabi'unsu. Wannan ya ba al'ummar Musulmi damar ƙara gogewar Yahudawa a cikin jimillar gogewarta, da amfana da ita a nan gaba. Ta haka za ta iya kauce wa kuskure, kuma ta magance karkacewa tun a farko, kafin ta sami damar ci gaba.
Another purpose can be seen in the fact that the Israelites were the followers of a Divine faith revealed before the final faith of Islam. They had a long history before Islam, during which distortions crept into their faith and they repeatedly violated their agreement and covenant with God. The practical consequences of these violations and deviations were seen in their lives, their moral values and their traditions. As the Muslim nation is the heir to all Divine messages and the custodian of the monotheistic Divine faith as a whole, it is necessary that it be made fully aware of the history of the Israelites with all its ups and downs. This gave the Muslim community an accurate knowledge of the way it should follow, what slips lay ahead of it and the consequences of such slips, as these are reflected in the history and morality of the Jews. This enabled the Muslim community to add the experience of the Jews to the total sum of its own experience and to benefit by it in future. It could, thus, avoid the slips and deal effectively with deviation right at the start before it had a chance to develop.
Wata manufar kuma ta na da alaƙa da cewa ta tsawon tarihinsu, gogewar Yahudawa ta kasance mai matuƙar bambanci. Allah yana sane da cewa yayin da lokaci ke wucewa, mutane na iya canzawa, kuma wasu al'ummomi na iya karkata daga hanya madaidaiciya. Tun da al'ummar Musulunci za ta ci gaba har zuwa ƙarshen rayuwa, dole ne ta shiga wasu lokuta waɗanda ba su bambanta sosai da abin da Yahudawa suka shiga ba. Saboda haka, Allah ya zaɓi ya sanya a hannun shugabannin al'ummar Musulmi da masu gyara a zamani daban-daban, misalai bayyanannu na abin da zai iya faruwa ga al'ummomi, domin su iya gano cutar zamaninsu da kuma yin maganin da ya dace. Gaskiya ce ta rayuwa cewa waɗanda suke karkata bayan sun san gaskiya su ne mafi juriya ga kiraye-kirayen komawa kan shiriya. Waɗanda ba su taɓa sanin gaskiya ba su ne mafi saurin amsawa, domin sukan ga wani sabon abu da ya burge su kuma ya taimaka musu su kawar da nauyin jahilci. Sun fi burgewa da kiran farko da ya zo musu. Samun nasarar mutanen da suka taɓa samun irin wannan gogewa yana buƙatar ƙoƙari mai tsanani da haƙuri mai yawa daga masu kiran zuwa addinin Allah.
Yet another purpose relates to the fact that over their long history the experience of the Jews was highly varied. God is aware that with the passage of time, people may change, and certain generations may deviate from the right path. As the Muslim nation will continue until the end of life, it is bound to go through certain periods which are not dissimilar to what the Jews have gone through. God has, therefore, chosen to make available to the leaders of the Muslim community and its reformers in different generations, clear examples of what could befall nations so that they may be able to diagnose the disease of their particular generation and administer the proper cure. It is a fact of life that those who deviate after having known the truth are the most resistant to calls and appeals to follow right guidance. Those without any prior knowledge of the truth are more responsive because they find something new which appeals to them and helps them shake off- the burden of ignorance. They are most impressed by the first call that makes its appeal to them. Winning over those with an earlier experience requires a much more strenuous effort and a great deal of perseverance on the part of advocates of the Divine faith.
Akwai wasu dalilai na bayar da labarin Yahudawa cikin cikakken bayani, amma ya isa mu yi kawai waɗannan ambatuwa a takaice a nan, mu koma zuwa bayanin mu.
There are other purposes for relating the story of the Jews in such detail, but it is sufficient to make only these brief references here and go back to our commentary.
Musa ya ce wa mutanensa: "Ya mutanena, ku tuna ni'imomin da Allah ya yi muku, lokacin da ya tashe annabawa daga cikinku, ya mayar da ku sarakuna, kuma ya ba ku abin da bai ba wata al'umma ba daga cikin talikai. Ya mutanena, ku shiga ƙasa mai tsarki wadda Allah ya ƙayyade muku. Kada ku juya baya, domin idan kuka yi haka za ku halaka."
And so Moses said to his people: ‘My people, remember the favours which God has bestowed upon you when He raised up prophets among you, made you kings and granted you what He has not granted to any other community. My people, enter the holy land which God has assigned to you. Do not turn your back, for then you will be lost.” (Verses 20-21)
Musa ya ba mu ra'ayin cewa watakila yana tsoron kada mutanensa su yi rashin biyayya. Ya riga ya gwada su a lokuta da dama. Ya fitar da su daga Masar, ya 'yantar da su daga bautar da aka musu da taimakon Allah, wanda ya raba teku dominsu, ya sa Fir'auna da sojojinsa suka nutse. Duk da haka, sa'ad da suka zo wata al'umma da ke yin ibadar arna, suka ce masa: "Ya Musa, ka kafa mana wani abin bauta kamar yadda waɗannan mutane suke da abubuwan bautarsu." (7: 138) A wata dama kuma, bai jima da barin su ba don tafiya ganawarsa da Ubangijinsa sai Samariyawan ya yi amfani da kayan adon da aka sata daga matan Masar ya yi musu siffar maraƙi wanda ke yin sauti kamar ihu.
Moses’ words give us the impression that he may have been worried lest his people disobey. He had tried them before on several occasions. He had led them out of Egypt, liberated them from subjugation with God’s help, who parted the sea for them and caused Pharaoh and his soldiers to drown. Nevertheless, when they came by a community engaged in pagan worship, they said to him: “Moses, set up a deity for us as these people have deities.” (7: 138) On another occasion, he had hardly left them for his appointment with his Lord when the Samaritan used the jewellery stolen from Egyptian women to make them an effigy of the calf which made a lowing sound.
Sun fara bautar ɗan maraƙin, suka yi iƙirarin cewa shi ne Allahn da Musa ya tafi ya haɗu da shi.
They started to worship the calf and claimed that it was the god Moses went to meet.
Wani abin da Musa ya tuna sosai shi ne lokacin da Allah ya sa ruwan marmaro ya fito musu a cikin hamada, ya kuma saukar musu da mannu da zarzabiya, abinci mai matuƙar amfani da lafiya a ci. Duk da haka, sun so su ci abincin da suka saba da shi a Masar, ƙasar da aka wulakanta su a cikinta. Suka roƙi Musa ya yi addu'a ga Allah ya fitar musu da ganye, da kokwamba, da tafarnuwa, da wake, da albasa.
Another experience which Moses remembered well was when God made springs of water gush out for them in the desert and sent down to them manna and quail, a very wholesome food to eat. Nonetheless, they wanted to have the types of food they were familiar with in Egypt, the land where they were humiliated. They asked Moses to pray to God to bring forth for them herbs, cucumber, garlic, lentils and onions.
Ba su so su bar abincinsu na yau da kullum don rayuwa mai daraja, 'yanci da neman manufa mai girma ba. Shi ma ya gwada su lokacin da ya isar musu da umarnin Allah na yanka saniya, amma sun ci gaba da jinkirta aiwatar da wannan umarni. Da suka yanka ta a ƙarshe, sun yi hakan cikin ƙyama ƙwarai. Sa'ad da ya dawo daga alƙawarinsa da Ubangijinsa yana ɗauke da allunan da ke bayyana alƙawarin da ya kamata su yi da Allah, sun ƙi yin wannan alƙawari da cika alƙawuransu ga Ubangijinsu. Duk da abin da Allah ya ba su da gafarar zunubansu da Ya yi musu, ba su ba da alƙawuransu ba sai da suka gani da idanunsu dutsen an ɗaga shi a bisa kawunansu, suka ji cewa zai faɗo musu.
They would not sacrifice their familiar food for a life of dignity, liberation and the pursuit of a noble goal. He also tested them when he conveyed to them God’s order to slaughter a cow but they kept postponing the implementation of this order. When they finally slaughtered it, they did so most reluctantly. When he returned from his appointment with his Lord carrying the tablets which outlined the covenant they should make with God, they refused to make that covenant and fulfil their pledges to their Lord. Despite what God had bestowed on them and the forgiveness of their sins which He granted them, they did not give their pledges until they saw with their own eyes the mountain raised over their heads, and felt that it was about to fall on top of them.
Musa ya gwada su sau da yawa, yanzu kuma sun kusa da ƙasa mai tsarki, wurin da suke zuwa. Allah ya yi musu alkawari cewa za su zama masu mulki a wannan ƙasa, kuma cewa zai ta da annabawa daga cikinsu, don su ci gaba da kasancewa cikin kulawar Allah. Amma Musa yana tsoron kada su yi rashin biyayya. Saboda haka, ya haɗa wannan roƙonsa na ƙarshe da tunatarwa game da mafi daɗin abubuwan tunawa, mafi kyawun ƙarfafawa, da gargaɗi mafi ƙarfi.
Moses had tested them on several occasions and now they were close to the holy land, their destination. God had promised them they would be the rulers in this land and that He would raise up among them prophets so that they remained in God’s care. Moses, however, was worried lest they should disobey. He, therefore, coupled this, his last appeal with a reminder of the happiest memories, best incentives and strongest warnings:
Musa ya ce wa mutanensa: "Ya mutanena, ku tuna ni'imomin da Allah ya yi muku, lokacin da ya tashe annabawa daga cikinku, ya mayar da ku sarakuna, kuma ya ba ku abin da bai ba wata al'umma ba daga cikin talikai. Ya mutanena, ku shiga ƙasa mai tsarki wadda Allah ya ƙayyade muku. Kada ku juya baya, domin idan kuka yi haka za ku halaka."
And so Moses said to his people: ‘My people, remember the favours which God has bestowed upon you when He raised up prophets among you, made you kings and granted you what He has not granted to any other community. My people, enter the holy land which God has assigned to you. Do not turn your back, for then you will be lost.” (Verses 20-21)
Alkawarin Allah ba ya kasawa. Anan yana alkawarin tayar da annabawa a cikinsu da kuma mayar da su sarakuna. Cikar wannan alkawari ta kawo musu abin da Allah bai taba bai wa wata al'umma ba har zuwa wannan lokaci. Ƙasa mai tsarki, wadda suke gab da shiga, Allah ya ba su ta alkawarinsa, wanda hakan ya tabbatar da cewa za su same ta. Sun riga sun sani ta hanyar gogewa cewa Allah koyaushe yana cika alkawuransa. Yanzu kuma an kira su su cika sharuddan wani alkawarin nasa. Juyawa baya tabbas zai kai su ga halaka. Amma Isra'ilawa ba su taba canzawa ba: tsoronsu na dabi'a, yawan jayayya da kuma shirinsu na karya alkawari tabbas za su bayyana. "'Musa,' suka amsa, 'akwai wata al'umma mai karfi a cikin wannan kasa, kuma ba za mu shiga ba sai sun fita daga cikinta. Idan sun fita, to za mu shiga.'" (Aya ta 22)
God’s promise never fails. He promises here to raise up prophets among them and to make them kings. The fulfilment of this promise brought them what God granted to no other nation until that period in time. The holy land, which they were approaching, was assigned to them by God’s promise, which meant that they were certain to have it. They had already known from experience that God always fulfils His promises. Now, they were called upon to meet the conditions for yet another of His promises. To turn back was sure to bring them to ruin. But the Israelites never changed: their instinctive cowardice, argumentativeness and willingness to breach pledges was sure to surface. “’Moses’ they answered, ‘mighty people dwell in that land, and we will surely not enter it unless they depart from it. If they do depart, then we will enter.” (Verse 22)