Duk da addinin arna da suka riƙa yi, da jahilcinsu gaba ɗaya, da keta haddinsu wanda ya sa Fir'auna ya mai da su wawaye, sun ci gaba da garzayawa wajen Annabi Musa, lokaci da bayan lokaci, suna roƙonsa ya yi wa Ubangijinsa addu'a saboda alkawarin da yake tsakaninsa da Shi. Sun ji cewa hanya guda ɗaya ce kawai da annobar za ta ɗage, amma waɗanda ke kan mulki sun ƙi cika alkawuransu, domin dukan ikonsu ya dogara ne a kan ikirarin cewa Fir'auna shi ne Ubangijin mutanensa. Sun ji tsoron abin da zai faru idan aka amince da Ubangijintakar Allah. Hakan zai nufi rushewar dukan tsarin da ya ba Fir'auna iko da ikon yin doka, ya kuma ba da wuri ga tsarin da zai amince cewa iko na Allah kaɗai ne.
Despite their pagan religion, their total ignorance, and their transgression which enabled Pharaoh to take them as fools, they still rushed to the Prophet Moses, time and again, beseeching him to pray to his Lord on account of the covenant he had with Him. They felt that was the only way for the plague to be lifted. But those in power refused to honour their promises because their whole authority was based on their claim that Pharaoh was the Lord of his people. They feared what would have happened if God’s Lordship was to be recognized. That would have meant that the entire system, which assigned sovereignty and legislative authority to Pharaoh, would collapse, giving way to a system which recognized sovereignty as belonging only to God.
Në jāhiliyyah ta yau, Allah na iya barin kwari su yi barazana ga amfanin gona, amma mutane ba sa juyawa zuwa ga Allah kwata-kwata. Idan manoma suka sami ji na halitta da yakan zo wa mutane, har ma da kafirai, a lokutan wahala, cewa Allah ne ke aika waɗannan annoba, kuma suka juya zuwa ga Allah suna addu'a gare Shi da Ya ɗaga wannan musiba, sai masu bin ƙarya na "kimiyya" su gaya musu cewa aikin nasu yana da tushe mai zurfi a cikin tsafi da ilimin abubuwan bayan ƙasa. Suna nuna halin izgili sosai domin su mayar da su zuwa yanayin ƙi wanda ya fi muni fiye da na tsoffin mushrikai.
In present-day jāhiliyyah, God may allow pests to threaten harvests, but people do not turn back to God at all. If the farmers experience the natural feeling which occurs to human beings, even unbelievers, in times of hardship, that it is God who sends these plagues, and if they turn to God praying to Him to lift this affliction, the advocates of false `science’ tell them that their action is deeply rooted in superstition and metaphysics. They adopt a very sarcastic attitude in order to turn them back to a state of rejection that is far worse than that of ancient pagans.
Sannan ƙarshe yana faruwa ne bisa dokar Allah...
Wait, the rule says never write "Allah"; use the Hausa word for God. So:
Sannan ƙarshe yana faruwa ne bisa dokar Ubangiji ta azabtar da kafirai bayan ya jarrabe su da wahala da kuma wadata.
The end then takes place in accordance with God’s law of punishing unbelievers after having tested them both with affliction and affluence.
Bayan ba su dama da yawa ba, kuma bayan Ya ƙayyade musu ajali da za su kai shi tabbas, Allah ya hallaka Fir'auna da ƙungiyarsa. Ya kuma cika alkawarinSa ga waɗanda aka zalunta, waɗanda suka yi haƙuri a cikin wahala: "Saboda haka Muka ɗauki fansa a kansu, Muka nutsar da su a cikin teku, domin sun ƙaryata ayoyinMu, kuma sun yi sakaci da su. Muka sa mutanen da aka zalunta kuma aka ɗauka a matsayin ƙasƙantattu su gāji sassan gabas da yammacin ƙasar da Muka albarkace ta. Haka alkawarin alheri na Ubangijinka ga Banu Isra'ila ya cika, saboda sun yi haƙuri a cikin wahala; kuma Muka hallaka duk abin da Fir'auna da mutanensa suka aikata, da duk abin da suka gina."
Having given Pharaoh and his people every chance, and assigned for them a term which they were certain to reach, God destroyed Pharaoh and his clique. He also fulfilled His promise to the oppressed who remained patient in adversity: “So We inflicted Our retribution on them, and caused them to drown in the sea, because they denied Our signs and were heedless of them. We caused the people who were persecuted and deemed utterly low to inherit the eastern and western parts of the land which We had blessed. Thus your Lord’s gracious promise to the Children of Israel was fulfilled, because they were patient in adversity; and We destroyed all that Pharaoh and his people had wrought, and all that they had built.” (Verses 136-137)
Sūrah ta yi ishara a takaice nan zuwa ga nutsewar Fir'auna da mutanensa. Ba a ba da cikakkun bayanai a nan ta hanyar annashuwa kamar yadda aka ba da su a wasu sūrori ba. Abin da ke faruwa a nan maimakon haka shi ne ba da jin azabar gaggawa bayan da kafirai suka sami dogon lokaci don su sake tunani. Saboda haka, ba a lura da cikakkun bayanai ba. Gaggawar azabar tana da tasirinta wanda ke cika mu da tsoro da girmamawa. "Sai Muka ɗauki fansa a kansu, Muka nutsar da su cikin teku." (Aya ta 136) Bugu ɗaya kawai, sai duk sun halaka. Masu girman kai, masu taurin kai, azzalumai lallai sun kasance, kuma kwatsam sai suka nutse har zuwa kasan teku. Lallai wannan sakamako ne da ya dace, "Saboda sun ƙaryata ayoyinMu, kuma sun yi sakaci da su." (Aya ta 136) An bayyana dacewar tsakanin halinsu na ƙaryata ayoyin Allah, da zaɓin yin sakaci da su, da wannan makoma da ta dace. An fayyace mana cewa al'amura ba sa zuwa ta hanyar daidaituwa. Ba sa faruwa kawai ba tare da dalili ba, kamar yadda mutane marasa hankali ke zato.
The sūrah refers very briefly here to the drowning of Pharaoh and his people. The details are not given here in a relaxed pattern as they are given in other sūrahs. What happens here instead is to give an air of swift punishment after the unbelievers have had a long time to reconsider. Hence, the details are overlooked. The swiftness of the punishment has its effect which fills us with awe. “So We inflicted Our retribution on them, and caused them to drown in the sea.” (Verse 136) Just one strike and they are all destroyed. Proud, arrogant and despotic they certainly were, and suddenly they sink right to the bottom of the sea. It is certainly a fitting recompense, “Because they denied Our signs and were heedless of them.” (Verse 136) The compatibility is made clear between their attitude of denying God’s signs, choosing to remain heedless of them and this fitting destiny. We are clearly told that events do not come as a result of coincidence. They do not just happen haphazardly, as simple people tend to think.
Domin ƙara jin saurin aiki da tsayuwar shawara a cikin sūratin, sūratin tana kuma zana akasin wannan hoto: bayar da iko ga waɗanda ake zalunta. An kawo wannan ne saboda Banū Isrā'īl ba a ba su iko ba a Masar, inda Fir'auna da mutanensa suke zaune. Maimakon haka, an ba su iko a lokacin da suke a mafi kyawun halinsu wajen bin shiriyar Allah, kafin su karkata su jawo wa kansu azabar wulakanci da watsuwa. Mulkinsu yana Filasɗinu, bayan shekaru da dama da tsarin nan gaba ɗaya, wanda ya ba Fir'auna iko da ikon yin doka, zai rushe, ya kuma ba da wuri ga tsarin da ya amince cewa iko na Allah kaɗai ne.
To enhance the atmosphere of swiftness and decisiveness, the sūrah also portrays the opposite picture of giving power to the oppressed. This is brought forward because the Children of Israel were not given power in Egypt, where Pharaoh and his people lived. Instead, they were given power when they were at their best in following divine guidance, before they deviated and incurred the punishment of humiliation and dispersal. Their kingdom was in Palestine, several decades after theentire system, which assigned sovereignty and legislative authority to Pharaoh, would collapse, giving way to a system which recognized sovereignty as belonging only to God.
Në jāhiliyyah ta yau, Allah na iya barin kwari su yi barazana ga amfanin gona, amma mutane ba sa juyawa zuwa ga Allah kwata-kwata. Idan manoma suka sami ji na halitta da yakan zo wa mutane, har ma da kafirai, a lokutan wahala, cewa Allah ne ke aika waɗannan annoba, kuma suka juya zuwa ga Allah suna addu'a gare Shi da Ya ɗaga wannan musiba, sai masu bin ƙarya na "kimiyya" su gaya musu cewa aikin nasu yana da tushe mai zurfi a cikin tsafi da ilimin abubuwan bayan ƙasa. Suna nuna halin izgili sosai domin su mayar da su zuwa yanayin ƙi wanda ya fi muni fiye da na tsoffin mushrikai.
In present-day jāhiliyyah, God may allow pests to threaten harvests, but people do not turn back to God at all. If the farmers experience the natural feeling which occurs to human beings, even unbelievers, in times of hardship, that it is God who sends these plagues, and if they turn to God praying to Him to lift this affliction, the advocates of false `science’ tell them that their action is deeply rooted in superstition and metaphysics. They adopt a very sarcastic attitude in order to turn them back to a state of rejection that is far worse than that of ancient pagans.
Sannan ƙarshe yana faruwa ne bisa dokar Allah...
Wait, the rule says never write "Allah"; use the Hausa word for God. So:
Sannan ƙarshe yana faruwa ne bisa dokar Ubangiji ta azabtar da kafirai bayan ya jarrabe su da wahala da kuma wadata.
The end then takes place in accordance with God’s law of punishing unbelievers after having tested them both with affliction and affluence.
Bayan ba su dama da yawa ba, kuma bayan Ya ƙayyade musu ajali da za su kai shi tabbas, Allah ya hallaka Fir'auna da ƙungiyarsa. Ya kuma cika alkawarinSa ga waɗanda aka zalunta, waɗanda suka yi haƙuri a cikin wahala: "Saboda haka Muka ɗauki fansa a kansu, Muka nutsar da su a cikin teku, domin sun ƙaryata ayoyinMu, kuma sun yi sakaci da su. Muka sa mutanen da aka zalunta kuma aka ɗauka a matsayin ƙasƙantattu su gāji sassan gabas da yammacin ƙasar da Muka albarkace ta. Haka alkawarin alheri na Ubangijinka ga Banu Isra'ila ya cika, saboda sun yi haƙuri a cikin wahala; kuma Muka hallaka duk abin da Fir'auna da mutanensa suka aikata, da duk abin da suka gina."
Having given Pharaoh and his people every chance, and assigned for them a term which they were certain to reach, God destroyed Pharaoh and his clique. He also fulfilled His promise to the oppressed who remained patient in adversity: “So We inflicted Our retribution on them, and caused them to drown in the sea, because they denied Our signs and were heedless of them. We caused the people who were persecuted and deemed utterly low to inherit the eastern and western parts of the land which We had blessed. Thus your Lord’s gracious promise to the Children of Israel was fulfilled, because they were patient in adversity; and We destroyed all that Pharaoh and his people had wrought, and all that they had built.” (Verses 136-137)
Sūrah ta yi ishara a takaice nan zuwa ga nutsewar Fir'auna da mutanensa. Ba a ba da cikakkun bayanai a nan ta hanyar annashuwa kamar yadda aka ba da su a wasu sūrori ba. Abin da ke faruwa a nan maimakon haka shi ne ba da jin azabar gaggawa bayan da kafirai suka sami dogon lokaci don su sake tunani. Saboda haka, ba a lura da cikakkun bayanai ba. Gaggawar azabar tana da tasirinta wanda ke cika mu da tsoro da girmamawa. "Sai Muka ɗauki fansa a kansu, Muka nutsar da su cikin teku." (Aya ta 136) Bugu ɗaya kawai, sai duk sun halaka. Masu girman kai, masu taurin kai, azzalumai lallai sun kasance, kuma kwatsam sai suka nutse har zuwa kasan teku. Lallai wannan sakamako ne da ya dace, "Saboda sun ƙaryata ayoyinMu, kuma sun yi sakaci da su." (Aya ta 136) An bayyana dacewar tsakanin halinsu na ƙaryata ayoyin Allah, da zaɓin yin sakaci da su, da wannan makoma da ta dace. An fayyace mana cewa al'amura ba sa zuwa ta hanyar daidaituwa. Ba sa faruwa kawai ba tare da dalili ba, kamar yadda mutane marasa hankali ke zato.
The sūrah refers very briefly here to the drowning of Pharaoh and his people. The details are not given here in a relaxed pattern as they are given in other sūrahs. What happens here instead is to give an air of swift punishment after the unbelievers have had a long time to reconsider. Hence, the details are overlooked. The swiftness of the punishment has its effect which fills us with awe. “So We inflicted Our retribution on them, and caused them to drown in the sea.” (Verse 136) Just one strike and they are all destroyed. Proud, arrogant and despotic they certainly were, and suddenly they sink right to the bottom of the sea. It is certainly a fitting recompense, “Because they denied Our signs and were heedless of them.” (Verse 136) The compatibility is made clear between their attitude of denying God’s signs, choosing to remain heedless of them and this fitting destiny. We are clearly told that events do not come as a result of coincidence. They do not just happen haphazardly, as simple people tend to think.
Don wanƙara yanayin gaggawa da ƙudiri, sūrah ɗin tana kuma zana akasin hakan: bada iko ga waɗanda aka zalunta. An kawo wannan ne saboda Banu Isrā'īl ba a ba su iko a Masar ba, inda Fir'auna da mutanensa suke zaune. Maimakon haka, an ba su iko ne lokacin da suke a mafi kyawun halinsu wajen bin shiryarwar Allah, kafin su karkata su jawo azabar wulakanci da watsewa. Mulkinsu yana Falasɗinu, shekaru da dama bayan nutsewar Fir'auna, kuma tsawon lokaci bayan Annabi Mūsā ya rasu, har ma bayan shekaru arba'in da suka yi a cikin jeji, wanda Alƙur'ani ya ambata a wani wuri. Sai dai sūrah ɗin ta wuce ta waɗannan al'amura, tana tsallaka daga wani lokaci zuwa wani, don jaddada cewa an kafa su aka ba su iko domin su yi tafiyar da al'amuransu cikin 'yanci. Wannan ya bambanta sarai da halin rauninsu lokacin da suke jure zaluncin Fir'auna: "Muka gādar da mutanen da aka raunana, aka ɗauka ƙasƙantattu, gabas da yammacin ƙasar da Muka albarkace ta. Haka alkawarin alherin Ubangijinka ga Banu Isrā'īl ya cika, saboda sun yi haƙuri a cikin wahala; kuma Muka hallaka abin da Fir'auna da mutanensa suka aikata, da abin da suka gina." (Aya ta 137)
To enhance the atmosphere of swiftness and decisiveness, the sūrah also portrays the opposite picture of giving power to the oppressed. This is brought forward because the Children of Israel were not given power in Egypt, where Pharaoh and his people lived. Instead, they were given power when they were at their best in following divine guidance, before they deviated and incurred the punishment of humiliation and dispersal. Their kingdom was in Palestine, several decades after the drowning of Pharaoh, and long after the Prophet Moses had passed away, and indeed after their forty years in the wilderness which is mentioned elsewhere in the Qur’ān. But the sūrah glides over all these events and shifts from one period of time to another in order to highlight the fact that they were established and given power to be free to conduct their own affairs. This provides a clear contrast with their state of weakness when they endured Pharaoh’s persecution: “We caused the people who were persecuted and deemed utterly low to inherit the eastern and western parts of the land which We had blessed. Thus your Lord’s gracious promise to the Children of Israel was fulfilled, because they were patient in adversity; and We destroyed all that Pharaoh and his people had wrought, and all that they had built.” (Verse 137)
Wanda muke takaitattu da iyakokin lokaci, mu mutane, muna magana game da tsarin lokaci domin muna rubuta abubuwa bisa ga yadda suka faru da lokacin da muka lura da faruwarsu. Saboda haka, muna cewa ikon da aka ba waɗanda aka zalunta ya zo ne bayan lamarin nutsewar Fir'auna. Wannan ita ce fahimtarmu ta abubuwan da suka faru. Abin da "kafin" da "bayan" ke nufi ga Allah a cikakken saninSa, ba mu iya sani ba. Duk abin da ke faruwa a bayyane yake gare Shi a cikakken gani, babu wani abu da ya ɓoye gare Shi, gaba ɗaya ko kaɗan, saboda iyakokin lokaci da wuri.
Restricted by the limitations of time as we are, we, human beings, speak of a time order because we record events in accordance with their occurrence and the moment when we note their happening. For this reason, we say that the power that was given to those who were oppressed came after the event of Pharaoh’s drowning. That is our own understanding of events. What could “before” and “after” signify to God in His absolute knowledge, we cannot tell. All that takes place clearly appears to Him in full vision, with nothing partially or totally screened by limitations of time and place.
Gare Shi ne ake sanin komai da cikakkiyar sanin da babu kamarta, alhali kuwa saninmu kadan ne kwarai da gaske.
To Him everything is known absolutely perfectly, while our knowledge remains scanty indeed.
Ta haka labulen ya faɗi tare da fagen halaka gabaɗaya a gefe guda, da kuma fagen wani sabon ƙarfi da zai gina sabon wayewa a ɗayan gefen. Fir'auna, azzaluman jiya, ya nutse tare da mutanensa. Duk abin da suka gina a wannan rayuwa, da dukan gine-ginen da manyan hasumiyoyi da suka ɗaga bisa ginshiƙai masu girma, da dukan ginin su, da gonakin inabi da dukiyoyinsu, duk sun zama kufai. Duk wannan yana faruwa cikin ɗan guntun lokaci, kuma duk an zana shi cikin ƴan kalmomi kaɗan.
Thus the curtain falls with the scene of total destruction on the one side and that of a new power to build a new civilization on the other. Pharaoh, yesterday’s tyrant, is drowned with his people. All that they had built in this life, and all the edifices and towers they raised on great pillars, and all their construction, vineyards and riches lie in ruin. All this takes place in a fraction of a moment, and all is portrayed in a few short words.
Wannan misali ne da Allah ya bai wa ƙaramin rukunin muminai a Makka waɗanda masu bautar gumaka na Larabawa suka zalunta. Haka kuma yana ba da fahimta mai faɗi ga kowane rukuni na muminai da ke fuskantar zalunci daga hannun sababbin Fir'auna na wannan duniya. Koyaushe za su iya kallon zaluncin da suke sha kamar yadda waɗancan muminai suka sha a hannun Fir'auna. Sun kasance masu daurewa da haƙuri a cikin wahala, sai Allah ya sa su gāji ƙasar albarka, don ya ga yadda za su yi halinsu.
This is an example given by God to the small band of believers in Makkah who suffered persecution by the pagan Arabs. It also provides a wider perspective to every group of believers suffering persecution at the hands of the new pharaohs of this world. They can always look at the oppression they suffer in the same light as those believers suffered at Pharaoh’s hands. They remained steadfast and showed patience in adversity, so God caused them to inherit the blessed land to see how they would conduct themselves.