Wannan sashe yana magana ne kan wani sabon babi a tarihin Musa da Banu Isra'ila, bayan Allah ya tsira da su daga abokin gābansu. A sashen da ya gabata mun ga yadda Fir'auna da mutanensa suka nutse a cikin teku, kuma duk abin da suka yi da suka gina ya lalace. A wannan babi, Musa ba ya fuskantar zaluncin Fir'auna da mutanensa, domin wannan yaƙi ya ƙare. Yana yin wani irin yaƙi daban, wanda zai iya zama mai tsawo kuma mai tsanani. Yana yaƙi da kansa na ɗan adam. Alamun jahilci da wulakanci har yanzu suna da tasiri a kan halin Banu Isra'ila, suna ba da damar dabi'un yaudara, zalunci, jaraba da rauni su bayyana a cikin halayensu. Waɗannan dabi'u dole ne su yi tasiri a kan yanayin ɗan adam, domin babu abin da ya fi lalata yanayin ɗan adam kamar zama a ƙarƙashin mulkin zalunci na dogon lokaci, da kuma yanayi na tsoro da firgici wanda ke tilasta mutane su yi amfani da dabarun yaudara don gujewa matsala.

This passage discusses a new episode in the history of Moses and the Children of Israel, after God has saved them from their enemy. In the previous passage we see how Pharaoh and his people were drowned in the sea and all that they had done and built was destroyed. In this episode, Moses does not confront the tyranny of Pharaoh and his people, for that battle is over. He fights a different sort of battle, which may be longer and more ferocious. He is fighting against the human self. Traces of ignorance and humiliation still had their effects on the nature of the Children of Israel, allowing traits of deviousness, cruelty, cowardice and weakness to reveal themselves in their attitude. These traits are bound to take their toll on human nature, because nothing corrupts human nature more than living for a long while under tyranny and in an atmosphere of terror and fear that compels people to resort to devious scheming in order to avoid trouble.

Banî Isra'ila sun rayu a ƙarƙashin irin wannan wahala na tsawon lokaci. Sun jure mulkin ta'addanci, tare da bautar gumaka ta Fir'auna. Da farko, Fir'auna yana kashe 'ya'yan maza amma yana barin mata da ransu. Idan wannan irin zalunci mai tsanani ya lafa, sai ya bar wurin rayuwar wulakanci da bautar kai. Rayuwa mai tsawo a irin wannan yanayi tabbas tana lalata halayensu, tana kai su ga ra'ayoyi marasa kyau, tana cika su da tsoro da zafin kiyayya mai zafi. Umar ibn al-Khaɗɗab, wanda Allah ya ba shi basira mai kyau kamar yadda ya ba bayinsa mafi kyau, ya fahimci yadda halin ɗan adam yake aiki lokacin da yake ba da umarni ga waɗanda ya naɗa gwamnoni a larduna daban-daban, yana kira gare su da su kula da talakawansu sosai, yana cewa: "Kada ku yi musu duka, domin hakan zai wulakanta su." Ya fahimci cewa bugun jiki yana iya wulakanta mutane. Imaninsa na Musulunci ya so ya tabbata cewa mutanen da ke rayuwa a ƙarƙashin gwamnatin Musulunci suna kiyaye mutuncinsu.

The Children of Israel lived under this type of suffering for a long while. They endured a reign of terror, coupled with Pharaoh’s idolatrous faith. At first, Pharaoh killed their sons but spared their women. When this type of brutal tyranny abated, it only gave way to a life of humiliation and subjugation. A long life in these conditions was certain to corrupt their nature, leading them to wrong concepts and filling them with cowardice and a cruel bitterness. Equipped with the fine insight granted by God to His best servants, `Umar ibn al-Khaţţāb, recognized the interactions of human nature when he gave his instructions to those whom he appointed as governors of various provinces, urging them to take good care of their subjects, and saying: “Do not thrash them, because that would humiliate them.” He realized that a physical beating is likely to humiliate people. His Islamic faith wanted him to make sure that people living under an Islamic government should have their integrity preserved.

Mun jagorantar da Banu Isra'ila ta cikin teku; sai suka iske wasu mutane masu bautar wasu gumaka nasu. Suka ce:

We led the Children of Israel across the sea; and thereupon they came upon people who were dedicated to the worship of some idols of theirs. Said [the Children of Israel]:

"Ya Musa, ka kafa mana wani ilah kamar yadda suke da ilolinsu." Ya ce: "Lallai ku mutane ne jahilai. Dangane da waɗannan mutane kuwa, hanyarsu tabbas za ta kai ga halaka, kuma abin da suke aikatawa duka banza ne." "[Musa] ya ce: 'Shin zan nemo muku wani abin bautawa banda Allah, alhali Shi ya fi ku daraja a kan dukan mutane?'" Lallai mun tsira da ku daga mutanen Fir'auna, waɗanda suka zalunce ku da azaba mai tsanani: suna kashe 'ya'yanku maza, suna barin matanku mata da rai. Lallai wannan jarrabawa ce mai girma daga Ubangijinku.

“Moses, set up a god for us like the gods they have.” He replied: “You are indeed an ignorant people. As for these people: their method will inevitably lead to destruction, and worthless is all that they have been doing. “[And] he said: `Am I to seek for you a deity other than God, although He has favoured you above all other people?” We have indeed saved you from Pharaoh’s people, who oppressed you cruelly: they slew your sons and spared your women. Surely that was an awesome trial from your Lord.

(Ayoyi 138-141)

(Verses 138-141)

This picture of the Children of Israel after having crossed the sea is the seventh scene in this story. We clearly see here the deviant, incorrigible nature of those people encumbered by their long history. It has not been long since they were subjected to cruel oppression under the paganism of Pharaoh and his people. A short while earlier, they were saved from that oppression at the hands of their Prophet and leader, Moses, in the name of God, the only Lord in the universe, who destroyed their enemy and parted the sea for them to cross. Yet hardly had they crossed the sea than they came upon pagan people, dedicated to the worship of idols. At that moment, they asked Moses, the Prophet sent by the Lord of the universe preaching self-surrender to the One God, to set up for them a deity to worship. "We led the Children of Israel across the sea; and thereupon they came upon people who were dedicated to the worship of some idols of theirs. Said [the Children of Israel]: 'Moses, set up a god for us like the gods they have.'" (Verse 138) --- Wannan hoton Banu Isra'ila bayan sun tsallaka teku wani yanayi ne na bakwai a cikin wannan labari. A nan za mu ga a fili halin karkacewa da taurin kai na mutanen nan, wanda dogon tarihinsu ya lullube shi. Ba da dadewa ba ne aka yi musu azaba mai tsanani a karkashin shirkar Fir'auna da mutanensa. Kafin nan kadan, an ceci su daga wannan azaba ta hannun annabinsu kuma shugabansu, Musa, da sunan Allah, shi kadai ne Ubangiji a cikin halitta, wanda ya hallaka makiyinsu kuma ya raba teku domin su tsallaka. Amma ba su jima da tsallakawa teku ba sai suka tarar da mutane masu shirka, masu sadaukar da kansu ga bautar gumaka. A lokacin ne suka ce wa Musa, annabin da Ubangijin halitta ya aiko yana kira zuwa ga mika wuya ga Allah Daya, ya kafa musu wani abin bauta su bauta masa. "Kuma Mun tsallar da Banu Isra'ila teku; sai suka iske wasu mutane masu kwazon bautar wasu gumaka nasu. Suka ce: 'Ya Musa, ka kafa mana wani abin bauta kamar yadda suke da abubuwan bautarsu.'" (Aya ta 138)

Yanzu za mu ga yanayin na takwas a cikin labarin, lokacin da Musa yake shirya kansa don haduwa da Ubangijinsa mai girma a wannan rayuwa. Kafin ya tafi wannan haduwa, ya ba wa ɗan'uwansa, Annabi Haruna, takamaiman umarni: "Mun ƙayyade wa Musa dare talatin, kuma Muka ƙara masa goma, har lokacin da Ubangijinsa ya ƙayyade ya cika dare arba'in. Musa ya ce wa ɗan'uwansa Haruna: 'Ka maye gurbina a cikin mutanena, ka kuma yi aikin alheri. Kada ka bi hanyar waɗanda suke yaɗa ɓarna.'" (Aya ta 142)

Now we move on to witness the eighth scene in the story when Moses is preparing himself for a meeting with his great Lord in this life. He gives specific instructions to his brother, the Prophet Aaron, before he leaves for that meeting: “We appointed for Moses thirty nights, to which We added ten, whereby the term of forty nights set by His Lord was complete. Moses said to his brother Aaron: `Take my place among my people and act righteously. Do not follow the path of those who spread corruption.’” (Verse 142)

Matakin farko na aikin da aka ɗora wa Musa ya cika. Ya ceci Banu Isra'ila daga rayuwar wahala, wulakanci da bautar da Fir'auna da mutanensa suka yi musu. Ya tsallaka tare da su daga ƙasar zalunci da wulakanci zuwa hamada mai buɗewa, a kan hanyarsu zuwa Ƙasa Mai Tsarki. Sai dai su ba su shirya ba tukuna don ɗaukar babban aikin da ke jiran su, wato aiwatar da dokar Allah a duniya. Mun ga yadda suka so komawa bautar gumaka da zarar sun ga wani rukuni na mutane masu sadaukar da kai ga bautar gumakansu.

The first stage of the mission assigned to Moses had been completed. He had saved the Children of Israel from a life of affliction, humiliation and subjugation by Pharaoh and his people. He crossed over with them from the land of tyranny and humiliation into the open desert, on the way to the Holy Land. They, however, were not yet prepared to undertake the great task awaiting them, which was the implementation of God’s law on earth. We have seen how they wanted to revert to paganism once they saw a group of people dedicated to the worship of their idols.

Imani da Musa ya yi wa’azi a kai, wanda ya ginu bisa cikakkiyar tauhidin Allah... (note: rule says "God" not "Allah") Correct version: Imanin da Musa ya yi wa’azinsa, wanda ya ginu bisa cikakkiyar tsarkakewar Allah daga kowane abokin tarayya, ya girgiza a zukatansu bayan ɗan lokaci kaɗan. Ya zama wajibi ga waɗannan mutane su sami sako mai cikakken bayani don shirya su domin ɗaukar nauyin da ke gabansu. Domin ba Musa wannan sako mai cikakken bayani ne Allah ya tsara masa waɗancan darare. Wannan alƙawari zai shirya Musa kansa domin babban taron da ke gabansa.

The faith preached by Moses, based on God’s absolute oneness, was shaken in their hearts after only a short while. It was necessary for those people to have a detailed message to prepare them to shoulder their forthcoming responsibilities. It was to give Moses that detailed message that God appointed those nights for him. The appointment would prepare Moses himself for the great meeting ahead.

Sonar na tara ita ce ta tara ta musamman. A cikin wannan sonar mun ga cewa Allah ya zaɓi Annabinsa Musa [amincin Allah ya tabbata a gare shi] domin ya yi magana da shi kai tsaye, ba tare da wani matsakaici ba. Sonar wuri ne da wani ɗan adam mai rauni ya haɗu da Wanda yake wanzuwa har abada, ba tare da wani abu da zai taimaka ko wani matsakaici ba. Ta haka ne wani ɗan adam zai iya karɓar umarni kai tsaye daga Allah, Madawwami, alhali yana nan a duniya. Mu kuwa ba mu san yadda wannan ya faru ba. Ba mu san yadda Allah ya yi magana da bawansa Musa ba, kuma ba mu san da wace hankali ko gaba ce Musa ya karɓi umarnin Allah ba. Yin ƙoƙarin bayyana wannan da tabbaci ba zai yiwu ba a gare mu, mutane, domin muna iyakance ga abin da muka sani da kuma abin da muke gani a duniyarmu ta yau da kullum.§ Abin da za mu iya yi shi ne mu yi amfani da wannan ɓangare na halittarmu wanda ya samo asali daga cewa Allah ya busa daga ruhinsa cikin mutum, domin mu duba wannan babban sararin sama. Idan muka yi haka, kada mu lalata wannan kwarewa ta hanyar tambayar yadda duk abin ya faru, muna ƙoƙarin iyakance ta ga abin da muka sani.

Then we come to the ninth scene which is unique. In this scene we find that God has chosen His Prophet Moses [peace be upon him] to talk to him directly, without any intermediary. It is a scene where an insignificant mortal makes contact with the everlasting existence, without any catalyst or intermediary. A human being is thus able to receive instructions directly from God, the eternal, when that human being is still on earth. As for us, we do not know how this took place. We do not know how God spoke to His servant Moses, nor do we know with what sense or organ Moses received God’s commandments. To try to describe this for certain is impossible for us, human beings, because we are limited by our own experience and confined within our own practical world.§ What we can do is to utilize that aspect of our constitution which results from the fact that God has breathed of His soul into man in order to look up to that great horizon. When we do this, we must not ruin that experience by asking how it all took place, trying to limit it to our own experience.

Sa'ad da Musa ya zo wurin alkawarinmu, Ubangijinsa ya yi magana da shi, sai ya ce: "Ya Ubangijina, ka bayyana kanka gare ni, domin in kalle ka." Sai ya ce: "Ba za ka gan Ni ba."

When Moses came for Our appointment and his Lord spoke to him, he said: “My Lord, show Yourself to me, so that I may look at You.” Said [God]: “You shall not see Me.

Amma ka duba dutsen; idan ya tsaya cikin wurinsa, to, a lokacin ne kawai za ka gani na." Lokacin da Ubangijinsa ya bayyana ɗaukakarSa ga dutsen, sai ya sa shi ya rushe. Musa ya fāɗi sumamme. Lokacin da ya farfaɗo, ya ce: "Tsarki ya tabbata a gare Ka a cikin ɗaukakarKa. Gare Ka nake komawa cikin tuba. Ni ne farkon wanda ya gaskata da Kai da gaske." Ya ce: "Musa, na zaɓe ka a kan dukan mutane, na kuma fifita ka ta hanyar ba ka saƙonnina da kuma yin magana da kai. Saboda haka ka kama abin da na ba ka, ka kuma zama mai godiya." Muka rubuta masa a kan allunan dukan irin gargaɗi, muka yi bayani dalla-dalla kan kowane abu, (muka ce masa): "Ka aiwatar da su da ƙarfi da ƙudiri, ka umurci mutanenka su riƙi abin da ya fi kyau a cikinsu. Zan nuna maka mazaunin azzalumai. Zan juyar da waɗanda suke girman kai a duniya ba da wani dalili ba daga ayoyina: domin ko sun ga kowace alama, ba sa yin imani da ita. Idan sun ga hanyar gaskiya, ba sa zaɓar bi, amma idan sun ga hanyar ɓata, sai su zaɓe ta ta zama hanyarsu; saboda suna ƙaryata ayoyinmu kuma ba sa kula da su. Waɗanda suka ƙaryata ayoyinmu da tabbacin haɗuwa a Lahira, dukan ayyukansu za su lalace. Shin za a sãka musu da wani abu sai abin da suka aikata?" (Ayoyi 143-147)

Sūrah ta sa'an nan ta faɗa mana yadda aka ba Mūsā saƙon da kuma abin da ya ƙunsa: "Mun rubuta masa a kan allunan duk wani abin gargaɗi, muna bayyana komai a fili." (Aya ta 145) Rahotanni da masu tafsiri suna ba da bayanai dabam-dabam game da waɗannan allunan. Wasu daga cikinsu suna ba da cikakkun bayanai masu yawa, waɗanda muke zaton an ɗauke su ne daga majiyoyin Yahudawa. Irin waɗannan bayanai sun shiga cikin littattafan tafsirin Alƙur'ani. Babu ɗaya daga cikin waɗannan bayanai da aka rawaito da inganci cewa Manzon Allah ﷺ ne ya faɗa su. Saboda haka, mu kan mu ga nassin Alƙur'ani kawai, ba tare da mun wuce shi ko da kaɗan ba. Waɗannan bayanai ba sa ƙara komai ga yanayin allunan, haka kuma ba sa rage komai daga gare shi. Menene waɗannan allunan da yadda aka rubuta su, ba abin da ya shafe mu ba ne, tun da babu rahoto ingantacce da ya ba mu cikakkun bayanai game da su. Abin da yake da muhimmanci shi ne abin da allunan suka ƙunsa. Sun ƙunshi dukkan bangarorin da suke ainihin saƙon Allah: manufarsa ta samar da sahihin ra'ayi game da Allah, da cikakkun bayanai na dokokinsa, da umarnin da ake buƙata domin gyara al'ummar Isra'ila, wadda yanayinta ya lalace sakamakon shekaru masu tsawo na zalunci da wulakanci.

The sūrah then tells us how Moses was given the message and its contents: “We wrote for him on the tablets all manner of admonition, clearly spelling out everything.” (Verse 145) Reports and commentators give different accounts of these tablets. Some of them give very detailed descriptions which we imagine to have been taken from Jewish sources. Such accounts have found their way into commentaries on the Qur’ān. None of these details is authentically reported to have been given by God’s Messenger (peace be upon him). Therefore, we confine ourselves to the true Qur’ānic statement, not going an inch beyond it. Those descriptions neither add to, nor detract anything from the nature of those tablets. What were these tablets and how they were written are matters that do not concern us, since no authentic report has provided us with any details. What is important is the contents of those tablets. They included all aspects that were of the essence of the divine message, its aim of providing a true concept of God and details of His law, and the instructions needed to reform the Israelite community whose nature had been corrupted by enduring tyranny and humiliation for a long time.

"Ka aiwatar da su da ƙarfi da azama, kuma ka umarci mutanenka su riƙi abin da ya fi kyau a cikinsu." (Ayah ta 145) Wannan umarni ne daga Allah zuwa ga Musa (amincin Allah ya tabbata a gare shi) na ya karɓi waɗannan allunan ya aiwatar da abubuwan da ke cikinsu da ƙarfi da azama.

“Implement them with strength and determination, and bid your people to observe what is best in them.” (Verse 145) This is a divine order to Moses (peace be upon him) to take those tablets and implement their contents with strength and determination.

A ƙarshen wannan yanayi akwai bayani bayyananne na abin da zai faru daga ƙarshe ga waɗanda suke tawaye ga kowane haƙƙi, suke nuna girman kai, suna juya baya da gangan daga kowace alama da Allah ya bayar da kowane umarni da ya bayar. Wannan bayani yana kwatanta halin irin waɗannan mutane a sarari kuma daidai, yana amfani da dukkan kyawawan salon zance na Alƙur'ani.

At the end of this scene we have a clear statement of what will eventually happen to those who defy every right and behave arrogantly, turning away deliberately from every sign God has given and every directive He has issued. The statement plainly and accurately describes the nature of this type of people, using all the artistic touches of the Qur’ānic style.

Zan karkatar da waɗanda ke girman kai a cikin ƙasa ba tare da wani hakki ba daga ayoyina. Ko da sun ga kowace alama, ba sa yin imani da ita. Idan sun ga hanyar adalci, ba sa zaɓar bin ta; amma idan sun ga hanyar ɓata, sai su zaɓe ta a matsayin hanyarsu. Hakan saboda sun ƙaryata ayoyinmu, kuma ba su kula da su ba. Waɗanda suka ƙaryata ayoyinmu da tabbatar da haduwa a Lahira, ayyukansu duka za su lalace. Shin za a sakawa wani abu ban da abin da suka aikata?

I will turn away from My revelations those who, without any right, behave arrogantly on earth: for, though they may see every sign, they do not believe in it. If they see the path of righteousness, they do not choose to follow it, but if they see the path of error, they choose it for their path; because they disbelieve in Our revelations and pay no heed to them. Those who deny Our revelations and the certainty of the meeting in the Hereafter will see all their works collapse. Are they to be rewarded for anything other than what they have done? (Verses 146-147)

Allah ya bayyana cewa nufinsa ne ya juyar da irin waɗannan mutane daga ayoyinsa, domin kada su iya amsa su. Don haka, ba za su amfana da alamomin sa ba a cikin littafin buɗaɗɗe na halitta, ko da wahayin da ya saukar wa manzanninsa.

God declares that it is His will to turn such people away from His revelations so that they cannot respond to them. Thus, they will not benefit by His signs in the open book of the universe, or by His revelations that He has sent down to His messengers.

Wannan sakamakon aikinsu ne, domin su ne suka ƙaryata ayoyin Allah... (note: rule says "God" must be written as the Hausa word for God, never "Allah") Corrected translation: Wannan sakamakon aikinsu ne, domin su ne suka kafirta da ayoyin Ubangiji, kuma ba su kula da su ba.

This is the result of their own action, because it is they who have disbelieved in God’s revelations and paid no heed to them.

Sa'ad da Musa yake cikin wannan tafiya ta musamman, yana mai mai da hankalinsa gaba ɗaya ga ganawarsa da Ubangijinsa, wani abu kuma yana faruwa ga mutanensa. Yana tsunduma cikin wani aiki da tunaninmu zai iya tunani a kansa kawai, amma ba zai iya hango shi ba; aiki da tunaninmu ba zai iya ɗaukarsa ba, amma ruhinmu yana jin dumi a gare shi. Amma a daidai lokacin nan, mutanensa suna komawa bautar gumaka, suna ɗaukar wani ɗan maraƙi marar rai wanda ke yin sauti kamar ruri, suna sanya shi abin bauta domin su bauta masa a maimakon Ubangiji. Don haka akwai babban giɓi tsakanin yanayi na tara da na goma na labarin. Na farko ya kai mu zuwa sararin sama mai daraja, inda muke duban ɗaukakar Ubangiji mai haske, yayin da na ƙarshe ya kai mu zuwa zurfin ɓata, camfi da kafirci:

When Moses was on this unique trip, attending with all his faculties to his meeting with his Lord, something else was happening with his people. He was fully engaged with a mission that our minds can only contemplate but we cannot visualize; a mission our thoughts cannot conceive, but to which our spirits warm. But at that very same time, his people were relapsing into paganism, and taking to themselves a lifeless calf that issues a lowing sound, making of it a deity for worship in place of God. There is, then, a wide gulf between the ninth and tenth scenes of the story. The former took us into a sublime horizon in which we look up to the resplendent glory of God, while the latter brings us to a low depth of deviation, superstition and disbelief:

Bayan tafiyarsa, mutanen Musa sun fara bautar wani siffar ɗan maraƙi da aka yi da kayan adonsu, wanda yake yin sauti kamar ihu. Ba su ga cewa ba zai iya magana da su ba, kuma ba zai iya shiryar da su ba? Duk da haka suka riƙa bautarsa, domin su azzalumai ne. Sa'ad da daga baya suka sami nadama, suka gane cewa sun ɓace, suka ce: "Idan Ubangijinmu bai yi mana rahama ba, bai kuma gafarta mana ba, lallai za mu kasance cikin masu hasara." (Ayoyi 148-149)

In his absence, the people of Moses took to the worship of the effigy of a calf made of their ornaments, which gave a lowing sound. Did they not see that it could neither speak to them nor give them any guidance? Yet they took to worshipping it, for they were evildoers. When they were later afflicted with remorse, having realized that they had gone astray, they said: ‘if our Lord does not have mercy on us and forgive us, we shall certainly be losers.” (Verses 148-149)

Wannan yana daga cikin halin Banu Isra'ila, waɗanda da wuya su iya ɗaukar mataki ɗaya a kan tafarki madaidaici kafin su karkata. Da wuya su iya ɗaukaka kansu, a cikin imaninsu da tunaninsu, sama da abin da yake na zahiri da wanda ake iya taɓawa. Ko da ɗan lokaci kaɗan na rashin wa'azi da tunatarwa, sai ka ga sun koma kafirci.

That was typical of the nature of the Israelites who could hardly move one step along the straight path before they deviated. They were hardly able to elevate themselves, in their beliefs and concepts, above what is physical and tangible. Even a short lull in exhortation and reminders could see them relapsing into disbelief.

Duk wannan ya faru ne a lokacin da Musa yana tare da Ubangijinsa, yana mika rokonsa gare Shi.

All this took place when Moses was with his Lord, addressing his appeal to Him.

Bai san abin da mutanensa suka aikata a lokacin rashinsa ba. A wannan lokaci, an bayyana mana wurin sha ɗaya: "Sa'ad da Musa ya komo wurin mutanensa, cike da fushi da baƙin ciki, ya ce: 'Abin banza ne abin da kuka aikata a bayana! Shin kun yi gaggawar al'amarin Ubangijinku ne?' Ya ajiye alluna, ya kama ɗan'uwansa da kai, ya ja shi zuwa gare shi. Harun ya ce: 'Ɗan mahaifiyata, mutane sun ga ni mai rauni ne, kuma sun kusa kashe ni. Kada ka bari maƙiyanmu su yi murna a kan wahalata, kada kuma ka lissafta ni a cikin mutanen azzalumai.' Ya ce: 'Ya Ubangijina, ka gafarta mini da ɗan'uwana, ka shigar da mu cikin rahamarka: domin kai ne mafi jin ƙai daga cikin masu jin ƙai.'" (Ayoyi 150-151)

He was unaware of what his people had done in his absence. At this point, scene eleven is raised before our eyes: “When Moses returned to his people, full of wrath and sorrow, he said: ‘What an evil thing you have done in my absence! Have you tried to hurry up your Lord’s command?’ He put down the tablets and, seizing his brother by the head, he pulled him to himself. Cried Aaron, ‘Son of my mother, the people felt I was weak and they almost killed me. Do not let our enemies rejoice over my affliction, and do not count me among the evil-doing folk.’ Said [Moses]: ‘My Lord, forgive me and my brother, and admit us to Your grace: for You are indeed the most merciful of those who are merciful.‘“ (Verses (Verses 150-151)

Mun ga yadda Musa ya yi fushi sosai. Ana iya ganin fushin a cikin abin da ya faɗa da kuma abin da ya yi, musamman yadda ya kama ɗan'uwansa da kai ya ja shi zuwa gare shi: "{Ya ku ku yi mini mummunan abu bayan tafiyata! Shin kun yi gaggawar umarnin Ubangijinku?" Ya kama ɗan'uwansa da kai, ya ja shi zuwa gare shi} (Aya ta 150).

We see how terribly angry Moses was. Anger can be felt in both what he said and did, particularly seizing his brother by the head and dragging him: “’What an evil thing you have done in my absence! Have you tried to hurry up your Lord’s command?’ Seizing his brother by the head, he pulled him to himself” (Verse 150)

Haka kuma ya dace Musa ya yi fushi ƙwarai. Ya samu wani mummunan firgici da wata azaba mai raɗaɗi. Saboda haka ya ce: "Abin da kuka aikata mini a bayana mummunan abu ne!" (Aya ta 150) Na bar ku kuna bin shiriya madaidaiciya, sai kuka koma ga ɓata. Kafin in tafi, kuna bautar Allah kaɗai, amma a lokacin da nake nesa kuka karkata zuwa bautar wani ɗan maraƙi marar rai wanda ke yin ƙarar ruri. "Shin kun yi gaggawar umurnin Ubangijinku?" (Aya ta 150) Wannan na iya nufin cewa suna ƙoƙarin hanzarta hukunce-hukuncen Allah da azabarsa, ko kuma yana nufin cewa sun yi ƙoƙarin hanzarta lokacin alƙawarinsa.

A wannan mataki, Wanda yake da ikon yanke hukunci na ƙarshe ne ya yanke hukuncin. Kalmomin Allah suna biye kai tsaye da abin da Alƙur'ani ya ruwaito game da maganganun mutanen, cikin salon Alƙur'ani da aka saba da shi: "Waɗanda suka riƙa bautar ɗan maraƙi tabbas za su sami fushin Ubangijinsu, da wulakanci a rayuwar duniya. Haka muke sakawa masu ƙirƙirar ƙarya. Amma waɗanda suka aikata mugayen ayyuka sannan suka tuba, suka kuma yi imani da gaske, tabbas Ubangijinka bayan wannan tuba, Mai yawan gafara ne, Mai yawan jin ƙai."

At this point, the final judgement is passed by the One who has the authority to give such a judgement. God’s words follow directly on what the Qur’ān relates of the words in the familiar Qur’ānic fashion: “Those who took to worshipping the calf have surely incurred their Lord’s wrath, and disgrace [will be their lot] in this life. Thus do We reward those who invent falsehood. But those who do evil deeds and later repent and truly believe will surely, after such repentance, find your Lord to be much-forgiving, most merciful.” (Verses 152-153)

Wannan hukunci ne kuma alkawari ne. Mutanen da suka bautawa maraƙi tabbas za su fuskanci fushin Allah, kuma tabbas za su sha wulakanci a rayuwar duniya. A lokaci guda kuma, dokar Allah ta ci gaba da aiki: waɗanda suka tuba bayan sun aikata laifi tabbas za su samu gafarar Allah da rahamarsa. Wannan yana nufin cewa Allah ya san sarai cewa waɗanda suka bautawa maraƙin ba za su taba komawa wajen Allah da tuba ta gaskiya ba. Sun tabbata za su aikata abin da zai sa wannan doka ta dindindin ba ta shafe su ba. Tarihi ya nuna cewa haka ya faru. Banu Isra'ila sun ci gaba da aikata zunubi ɗaya bayan ɗaya, Allah kuma ya ci gaba da gafarta musu lokaci bayan lokaci, har a ƙarshe suka cancanci kin amincewar Allah na dindindin: "Haka muke sakawa masu ƙirƙirar ƙarya." (Aya ta 152) Wannan ya shafi dukan masu ƙirƙirar ƙarya. Duk lokacin da laifi ya maimaita, lokaci bayan lokaci, ko daga Banu Isra'ila ko kuma daga kowace al'umma, to tabbas hukuncinsa zai tabbata.

This is a judgement and a promise. The people who worshipped the calf were certain to incur God’s anger and were certain to be at the receiving end of disgrace in this life. At the same time, God’s rule remains valid: those who repent after having misbehaved are certain to receive God’s forgiveness and His mercy. This means that God is fully aware that those who worshipped the calf would never turn back to God in sincere repentance. They were sure to do enough to make that permanent rule inapplicable to them. History shows that this was the case. The Children of Israel continued to do one sinful act after another, and God continued to forgive them time after time, until eventually they incurred God’s permanent rejection: “Thus do We reward those who invent falsehood.” (Verse 152) This applies to all the inventors of falsehood. Whenever the crime is repeated, time after time, whether by the Children of Israel or any other people, then its punishment is certain to apply.

Sūratul A'rāf ta fara sabon yanayi, wanda a cikinsa muke ganin Musa yana zaɓar mutum saba'in daga cikin mutanensa: "Musa ya zaɓi mutum saba'in daga cikin mutanensa su zo wurin lokacin da Muka tsara. Sa'ad da girgizawa mai tsanani ta kama su, sai ya ce: 'Ya Ubangijina, da ma idan so Ka ke, da za ka hallaka su, har ma da ni, tun a dā. Shin za ka hallaka mu saboda abin da waɗanda ke cikinmu marasa hankali suka aikata? Wannan jarrabawa ce kawai da Ka ƙaddara, wadda ta wurinta kake bari wanda ka ga dama ya ɓace, kana shiryar da wanda ka ga dama. Kai ne kaɗai majiɓincinmu: saboda haka ka yi mana gafara, ka kuma yi mana rahama. Kai ne mafi alherin masu gafara. Ka ƙaddara mana abin alheri, a duniyar nan da kuma a Lahira. Gare Ka kaɗai muke komawa.' [Allah] ya amsa: 'Ina azabtar da duk wanda na so da azabata, alhali rahamata ta game kome. Saboda haka zan ba da ita ga waɗanda suke nisantar mugunta, suke bayar da sadaka, kuma suke yin imani da ayoyinmu — waɗanda suke bin Manzon, Annabi marar karatu wanda za su same shi an siffanta shi a cikin Attaura da Linjila waɗanda suke tare da su. Yana umurtar su da abin da yake daidai, kuma yana hana su abin da ba daidai ba, kuma yana halatta musu abubuwa masu kyau, yana haramta musu dukan abubuwa marasa tsarki. Yana kawar musu da nauyayen kayansu da sarƙoƙin da suke a kansu. Waɗanda suka yi imani da shi, suka girmama shi, suka taimake shi, suka bi hasken da aka saukar tare da shi, waɗannan ne za su yi nasara.'" (Ayoyi 155-157)

The sūrah then begins a new scene, in which we see Moses selecting seventy men from among his people: “Moses chose out of his people seventy men to come at a time set by Us. Then, when they were seized by violent trembling, he said: ‘My Lord, had it been Your will, You could have destroyed them, and myself too, long ago. Would You destroy us because of what the weak-minded among us have done? This is only a trial You have ordained, whereby You allow to go astray whom You will, and You guide aright whom You will. You alone are our guardian: grant us, then, forgiveness and bestow mercy on us. You are the best of all those who do forgive. Ordain for us what is good, both in this world and in the lift to come. To You alone we turn. [God] answered. I afflict anyone I wish with My torment while My grace encompasses all things; so I will confer it on those who steer away from evil, and spend in charity, and who believe in Our signs — those who follow the Messenger, the unlettered Prophet whom they shall find described in the Torah and the Gospel that are with them. He commands them to do what is right and forbids them to do what is wrong, and makes lawful to them the good things of life and forbids them all that is foul. He lifts from them their burdens and the shackles that weigh upon them. Those, therefore, who believe in him, honour and support him, and follow the light that has been bestowed from on high through him shall indeed be successful.’“ (Verses 155-157)

Bayan haka, bayan da Allah ya sanar da Annabinsa, Musa, game da wannan doka, sai Ya faɗa masa wani abu game da gaba da al'ummar da za ta goyi bayan sigar ƙarshe ta saƙonSa, kuma waɗanda za su sami rahamarSa wadda ta kewaye komai. Wannan magana tana nuna cewa alherin Allah da rahamarSa sun fi girma fiye da dukan duniya, wadda girmanta ba zai yiwu ɗan Adam ya kwatanta shi ba. Lallai rahama tana da girma, wadda ma'aunin ta Allah kaɗai ya sani.

Having thus informed His Prophet, Moses, of this rule, God then tells him something about the future and the community which will advocate the final version of His message and who will earn His mercy that encompasses everything. The expression here shows that God’s grace and mercy is far greater than the whole universe whose dimensions are impossible for human beings to visualize. Great indeed is the mercy whose measure is only known to God Himself.

Rahamata ta ta kewaye komai; saboda haka zan bai wa waɗanda suke nisantar mugunta, suke bayar da sadaka, kuma suke imani da ayoyinmu — waɗanda suke bin Manzon, Annabin Ummi wanda za su same shi an siffanta shi a cikin Attaura da Linjila waɗanda suke tare da su. Yana umurtar su da abin da yake daidai kuma yana hana su abin da ba daidai ba, yana halatta musu abubuwa masu kyau na rayuwa kuma yana hana su duk abin da ke ƙazanta. Yana sauke musu nauyayen kayansu da sarƙoƙin da suke ɗaure da su. Saboda haka, waɗanda suka yi imani da shi, suka girmama shi suka kuma taimake shi, suka bi hasken da aka saukar tare da shi, waɗannan ne za su sami rabauta.

My grace encompasses all things; so I will confer it on those who steer away from evil, and spend in charity, and who believe in Our signs — those who follow the Messenger, the unlettered Prophet whom they shall find described in the Torah and the Gospel that are with them. He commands them to do what is right and forbids them to do what is wrong, and makes lawful to them the good things of life and forbids them all that is foul. He lifts from them their burdens and the shackles that weigh upon them. Those, therefore, who believe in him, honour and support him, and follow the light that has been bestowed from on high through him shall indeed be successful.

(Ayoyi 156-157)

(Verses 156-157)

Wannan labari ne mai matuƙar muhimmanci, wanda ke tabbatar da cewa Bani Isra'ila an ba su tabbataccen bayani, kuma sosai, game da zuwan Annabi Ummi. Annabawansu Musa da Isa (amincin Allah ya tabbata a gare su biyu) ne suka ba su wannan labari tun da daɗewa. Dukkansu sun sanar da su game da aikinsa, siffarsa, hanyar da saƙonsa zai bi, da kuma halaye na musamman na addininsa. Shi ne "Annabi Ummi" wanda ke umurtar mutane da abin da yake nagari, kuma ya hana su abin da yake mummuna. Haka kuma zai ɗauke wa waɗanda za su yi imani da shi daga cikin Bani Isra'ila nauyi da sarƙoƙin da Allah ya sani za a ɗora musu saboda rashin biyayyarsu. Waɗannan za su ci gaba da kasancewa a kansu har sai Annabi Ummi ya ɗaga su daga waɗanda suka yi imani da shi. Mabiyansa suna tsoron Ubangijinsu, suna nisantar mugunta, suna biyan zakka, kuma suna imani da alamu na Allah. Bani Isra'ila kuma sun karɓi labari mafi tabbaci cewa waɗanda suka yi imani da wannan Annabi Ummi, suka girmama shi, suka taimake shi, suka bi hasken da aka saukar tare da shi, "lallai za su sami rabauta." Wannan bayani na farko da Annabinsu Musa (amincin Allah ya tabbata a gare shi) ya ba Bani Isra'ila ya bayyana sarai irin siffar da saƙon Allah zai ɗauka a nan gaba, wanda zai ɗauki tutarsa, wanda zai bi wannan mai ɗaukar tuta, da kuma irin aikin da zai tabbatar da samun rahamar Allah. Don haka babu wani uzuri ga mabiyan addinan da suka gabata na rashin bin saƙon Musulunci, bayan an riga an ba su wannan gargaɗi tun da wuri.

Sūrah ta dakata a wannan wuri a cikin ba da labarin Musa da Banu Isra'ila, don yin magana da Annabi marar ilimin karatu da rubutu da kansa, tana ba shi umarnin Allah ya bayyana cewa saƙonsa ya shafi dukan mutane, don cika alkawarin Allah: "Ka ce:

The sūrah pauses at this point in its relating of Moses and the Children of Israel’s story to address the unlettered Prophet himself, giving him God’s order to declare that his message applies to all mankind, in fulfilment of God’s promise: “Say:

"Ya ku mutane, lallai ni Manzon Allah ne a gare ku baki ɗaya." Hmm, must use "God" → Hausa word for God is "Allah" in Hausa, but the rule says never write "Allah"; use "Ubangiji" (Lord/God) as the Hausa word for God. "Ya ku mutane, lallai ni Manzon Ubangiji ne zuwa gare ku baki ɗaya. Shi ne yake da mulkin sammai da ƙasa. Babu abin bauta face Shi. Shi ne yake bayar da rai, yana kuma sanya mutuwa. Saboda haka ku yi imani da Ubangiji da Manzonsa, Annabin marar iya karatu, wanda yake yin imani da Ubangiji da kalmominsa. Ku bi shi, don ku shiryu."" (Aya ta 158)

‘Mankind, I am indeed God’s Messenger to you all. It is to Him that sovereignty over the heavens and the earth belongs. There is no deity other than Him. He alone grants life and causes death. Believe, then, in God and His Messenger, the unlettered Prophet, who believes in God and His words. And follow him, so that you may be rightly guided.’” (Verse 158)

Wannan, to, shi ne saƙo na ƙarshe kuma na duniya baki ɗaya, wanda ba a iyakance shi ga wata al'umma, yanki ko zamani ba. Saƙonnin da suka gabata an iyakance su ga wata al'umma ko wani lokaci da ya kai har zuwa bayyanar wani sabon manzo. Ɗan Adam ya samu wani ci gaba iyakantacce a cikin hasken waɗancan saƙonni, a matsayin shiri domin wannan saƙo na ƙarshe. Kowane sabon saƙo ya ƙunshi wasu gyare-gyare ga dokar Allah da suka yi la'akari da ci gaban ɗan Adam. Saƙo na ƙarshe cikakke ne kuma mai kammala a cikin ainihinsa, yana barin sarari don sassauci wajen aiwatar da cikakkun bayanansa. An aiko shi ga dukan ɗan Adam, kuma ba za a sami wasu saƙonni na gida ga wata takamaiman al'umma ko zamani ba. Yana amsa ɗabi'ar ɗan Adam ta asali, wanda ke nufin cewa ya dace da dukan ɗan Adam. Saboda haka, Annabin da ba ya karatu ne ya isar da shi, wanda ɗabi'arsa ta kasance tsarkakakkiya, kuma kulawar da ya samu daga wurin Allah ce kawai ta tace ta. Saboda haka, tsarkakakkiyar ɗabi'ar Annabi ﷺ ta isar da saƙo tsarkakakke ta halitta, tana magana da ɗabi'ar da ta zama ruwan dare ga dukan ɗan Adam:

This is, then, the final, universal message that is not confined to a particular community, area or generation. Earlier messages were limited to a certain community or a certain period of time which extended until the appearance of a new messenger. Mankind made certain limited progress in the light of those messages, in preparation for this last message. Every new message incorporated certain modifications of the divine law that took into account human progress. The final message is complete and perfect in essence leaving room for flexibility in the implementation of its details. It is meant for all mankind, and there will be no subsequent local messages for any particular community or generation. It responds to basic human nature, which means that it is suitable for all mankind. Hence, it was conveyed by the unlettered Prophet whose nature remained pure, refined only by the care he received from God. Hence, the Prophet’s pure nature conveyed the naturally pure message, addressing the very nature that is common to all mankind:

Sūrah ta ci gaba da labarinta game da wasu al'amura na tarihin Isra'ilawa, tana ɗauko daga inda ta tsaya bayan girgizar tsanani da ta kama mutum saba'in da Musa ya zaɓa domin alƙawarin da Allah ya tsara. Musa ya kasance cikin roƙo mai zurfi ga Ubangijinsa domin ya ceci su. Mun sani daga labaran da aka bayar a wasu sūrori cewa waɗannan mutum saba'in an tashe su, suka koma ga mutanensu cike da imani. Sūrah ta ɗauki zaren wannan labari, amma da farko ta fara da bayyana cewa ba kowa ne a cikin Isra'ilawa ke cikin ɓata ba: "Kuma daga cikin mutanen Musa akwai wasu waɗanda suke shiryarwa (wasu) da gaskiya, kuma suna yin adalci a cikin haskenta." (Aya ta 159)

The sūrah resumes its account of the certain aspects of the history of the Israelites, picking it up after the violent trembling that seized the seventy people Moses had chosen for the appointment set by God. Moses was absorbed in a heartfelt supplication to his Lord to save them. We know from the accounts given in other sūrahs that these seventy people were resurrected and returned to their folk, full of faith. The sūrah picks up the thread of this story, but begins first by stating that not everyone among the Israelites was in error: “Yet among the folk of Moses there are some who guide (others) by means of the truth and act justly in its light.” (Verse 159)

Wannan yana bayyana halin da suke ciki a zamanin Musa, da kuma bayan sa, wanda hakan ya nuna cewa akwai a cikinsu wata ƙungiya masu himma wajen bin gaskiya, da nuna shiriyarta, da kiyaye adalci. Irin waɗannan mutane ne suka karɓi saƙon Annabi Muhammad ﷺ da hannu biyu-biyu, domin an bayyana musu a cikin Attaura game da zuwansa nan gaba. Mafi shahara daga cikinsu shi ne `Abdullahi ɗan Sallam (Allah ya yarda da shi), sahabin Annabi ﷺ, wanda ya tsaya ya yi wa Yahudawan Madina magana, yana nuna musu abin da Attaura ta ce game da Annabin da ba ya karatu ﷺ, da kuma gaskiyar cewa shari'ar Musulunci ta amince da wasu dokokin Yahudawa.

This describes their situation at the time of Moses, and after him, which meant that there was among them a group who were keen to follow the truth and show its guidance and maintain justice. It was such people who received the Prophet Muhammad’s message with ready acceptance, since they were informed in the Torah of his forthcoming appearance. The most notable of these was `Abdullāh ibn Sallām (may God be pleased with him), a companion of the Prophet who stood up to the Jews in Madinah pointing out to them what the Torah says about the unlettered Prophet as well as the fact that Islamic law endorsed a number of Jewish laws.

Surah ta ci gaba da ba da labarin al'amuran tarihi: "Muka raba su zuwa kabilu goma sha biyu, kowace ta zama al'umma. Lokacin da mutanensa suka nemi ruwan sha daga wurin Musa, sai Muka yi masa wahayi: 'Ka bugi dutse da sandanka.' Sai maɓuɓɓugan ruwa goma sha biyu suka fito daga cikinsa, kowace kabila ta san wurin shanta. Muka sa gizagizai su yi musu inuwa, muka saukar musu da mannu da zarzabiya, [muna cewa]: 'Ku ci daga cikin abubuwa masu kyau da Muka azurta ku da su.' Amma ba su cutar da Mu ba, sai dai sun cutar da kansu." (Aya ta 160)

Ta yaya Banu Isra'ila suka mayar da martani ga kulawar Allah? Wane mataki suka ɗauka a kan dogon hanyar da aka nuna musu? "An ce musu: Ku zauna a wannan gari, ku ci daga abincinsa duk abin da kuke so, kuce: 'Ya Ubangiji, ka sauke mana nauyinmu,' kuma ku shiga ƙofar cikin ƙasƙantar da kai. Za Mu gafarta muku zunubanku, kuma Za Mu ba wa masu kyautatawa lada mai yawa.' Amma azzalumai daga cikinsu suka musanya wasu kalmomi a madadin waɗanda aka ba su."

How did the Children of Israel respond to God’s care? What steps did they take on the long road pointed out to them? “It was said to them: Dwell in this city and eat of its food whatever you may wish, and say: “Lord, relieve us of our burden,” and enter the gate in humility. We will forgive you your sins, and We will richly reward those who do good.’ But the wrongdoers among them substituted other words for those which they had been given.

Saboda haka Muka saukar musu da azaba daga sama saboda zalunce-zalunce da suka yi.” (Ayoyi 161-162)

Therefore We let loose against them a scourge from heaven in requital for their wrongdoing.” (Verses 161-162)

Allah ya gafarta musu zunubinsu na bautar ɗan maraƙi, kuma ya sake gafarta musu bayan sun kama su da rawar jiki sa'ad da suke kan dutsen. Ya ba su dukan albarkunsa; duk da haka halinsu yana kai su ga karkata daga tafarki madaidaici. Sun sake yin rashin biyayya kuma suka canja maganar Allah. An umurce su da su shiga wani birni na musamman, wanda sunansa ba a bayyana shi a cikin Alkur'ani ba, domin sanin sunansa ba ya ƙara wa labarin muhimmanci, Allah kuwa ya halatta musu dukan 'ya'yan itatuwansa da abincinsa, idan dai sun faɗi wata addu'a ta musamman a lokacin shiga, kuma sun yi sujada a lokacin shiga. Wannan sujada ta ƙarshe ta zama wajibi a matsayin bayyana miƙa wuya ga Allah a lokacin nasara, lokacin da suka ji suna da ƙarfi ƙwarai, kamar yadda Annabi Muhammadu ﷺ ya yi sujada shekaru da yawa daga baya, a bayan raƙumansa, sa'ad da Makka ta karɓi Musulunci. Saboda biyayyarsu, Allah ya yi musu alƙawarin gafarta zunubansu da ƙara lada ga waɗanda suka yi aiki nagari daga cikinsu. Amma don me za su yi rashin biyayya? Babu wani bayani sai dai gaskiyar cewa karkata na cikin halinsu: "Amma azzalumai daga cikinsu suka canja wata magana daban da wadda aka faɗa musu." (Aya ta 162)

God forgave them their sin of worshipping the calf, and He also forgave them after they were seized by the trembling when they were on the mountain. He has given them all His blessings; yet again their nature takes them away from the straight path. Again they disobey and change God’s words. They are told to enter a particular city, the name of which is not given in the Qur’ān because knowing its name does not add to the significance of the story, and God makes lawful for them all its fruits and provisions, provided that as they enter they say a particular supplication and prostrate themselves on entry. That last gesture was required as a declaration of their submission to God at the time of victory when they felt very powerful, just as the Prophet Muhammad (peace be upon him) prostrated himself many centuries later, on the back of his camel, when Makkah fell to Islam. In return for their obedience, God promised to forgive them their sins and to increase the reward of those among them who did well. But why would they disobey? There is no explanation other than the fact that deviation was in their nature: “But the wrongdoers among them substituted other words for those which they had been given.” (Verse 162)

Once more the Children of Israel are guilty of sinful disobedience. In this particular case, they do not openly contravene God's law, but they try to find loopholes to evade what the law requires. They cannot remain steadfast in the face of the trial to which they are exposed, because steadfastness requires a nature that can control desires and ambitions: "Ask them about the town which stood by the sea: how its people profaned the Sabbath. Each Sabbath their fish appeared before them breaking the water's surface, but they would not come near them on other than Sabbath days. Thus did We try them because of their disobedience. When some among them asked: 'Why do you preach to people whom God is certain to destroy, or at least to punish severely?' [others] replied: So that we may be free from blame in the sight of your Lord, and that they may become God-fearing.' When they had forgotten all the warnings they had been given, We saved those who had tried to prevent evil, and overwhelmed the transgressors with dreadful suffering for their iniquitous deeds. And when they insolently persisted in doing what they had been forbidden to do, We said to them: 'Turn into despicable apes.' Then your Lord declared that He would most certainly raise against them people who would cruelly oppress them till the Day of Resurrection. Your Lord is swift indeed in His retribution, yet He is certainly much forgiving, merciful." (Verses 163-167) Hausa translation: Sake da kuma, Banu Isra'ila sun sake aikata laifin rashin biyayya. A wannan lamari musamman, ba su karya dokar Allah a fili ba, amma suna neman mafita don kauce wa abin da doka ta bukata. Ba za su iya tsayawa dungum ba a fuskar jarrabawar da ake yi musu, domin tsayuwa dungum yana bukatar hali wanda zai iya sarrafa sha'awa da buri: "Ka tambaye su game da garin da ke bakin teku: yadda mutanensa suka ɓata Asabar. A kowace Asabar kifayensu sukan bayyana a gabansu suna fitowa daga saman ruwa, amma ba sa kusantarsu a ranakun da ba Asabar ba. Haka muka jarrabe su saboda rashin biyayyarsu. Sa'ad da wasu daga cikinsu suka ce: 'Don me kuke wa'azi ga mutanen da Allah ya tabbata zai hallaka su, ko kuma ya azabtar da su mai tsanani?' [wasu] suka amsa: Domin mu kuwa mu tsira daga zargi a wurin Ubangijinku, kuma domin su zama masu tsoron Allah.' Sa'ad da suka manta da dukan gargaɗin da aka yi musu, muka ceci waɗanda suka yi ƙoƙarin hana mugunta, muka kuma halaka azzalumai da azaba mai tsanani saboda ayyukansu na zalunci. Kuma sa'ad da suka dage cikin girman kai wajen aikata abin da aka hana su, muka ce musu: 'Ku zama birai na wulakanci.' Sa'an nan Ubangijinku ya bayyana cewa lallai zai aiko da mutane da za su yi musu azaba mai tsanani har zuwa Ranar Tashin Alkiyama. Hakika Ubangijinku mai gaggawar azaba ne, amma lallai shi mai yawan gafara ne, mai jin ƙai."

Once more the Children of Israel are guilty of sinful disobedience. In this particular case, they do not openly contravene God’s law, but they try to find loopholes to evade what the law requires. They cannot remain steadfast in the face of the trial to which they are exposed, because steadfastness requires a nature that can control desires and ambitions: “Ask them about the town which stood by the sea: how its people profaned the Sabbath. Each Sabbath their fish appeared before them breaking the water’s surface, but they would not come near them on other than Sabbath days. Thus did We try them because of their disobedience. When some among them asked: ‘Why do you preach to people whom God is certain to destroy, or at least to punish severely?’ [others] replied: So that we may be free from blame in the sight of your Lord, and that they may become God-fearing.’ When they had forgotten all the warnings they had been given, We saved those who had tried to prevent evil, and overwhelmed the transgressors with dreadful suffering for their iniquitous deeds. And when they insolently persisted in doing what they had been forbidden to do, We said to them: ‘Turn into despicable apes.’ Then your Lord declared that He would most certainly raise against them people who would cruelly oppress them till the Day of Resurrection. Your Lord is swift indeed in His retribution, yet He is certainly much forgiving, merciful.” (Verses 163-167)

Saboda haka, duk yanayin da ba ya dogara ga ƙarfin ciki na zukatan masu tsoron Allah yana ƙarewa cikin gazawa. Haka kuma, duk ƙa'idodin mutum da tsarin mulki da ba su dogara ga ikon Allah ba suna fuskantar gazawa. Saboda haka, dukkan tsarin ɗan adam na tabbatar da aiwatar da doka ba sa iya aiki, domin babu ƙungiyar 'yan sanda da za ta iya lura da dukkan mutane, a kowane lokaci.

Hence, all situations which do not rely on the inner motivation of God-fearing hearts are bound to fail. Also doomed to failure are all man-made theories and regimes which do not rely on God’s authority. Hence, all human systems to ensure the enforcement of the law remain ineffective, because no police force can watch over all people, all the time.

A cikin wannan lamari da aka ambata a cikin sūrah, mazauna wannan birni sun fara neman hanyoyi da dabaru don kewaye haramcin kamun kifi a ranar Asabar. An ruwaito cewa sun kafa wasu shinge a ranar Asabar domin kifi ya kasa komawa cikin teku, sannan a ranar Lahadi sai su yi gaggawar kama kifin da suka tara. Sun yi ikirarin cewa ba su yi kamun kifi a ranar Asabar ba, domin kifin yana nan cikin ruwa, a bayan shingayen. Wata ƙungiya ta biyu ta gane yaudarar da ke cikin dukan wannan, sai ta yi wa mutanen da suka aikata ta gargaɗi game da azabar Allah, kuma ta nisanta kanta daga makircinsu.

In this particular case mentioned in the sūrah, the inhabitants of that city began to seek ways and means to get around the prohibition of fishing on the Sabbath day. It has been reported that they put up certain barriers on the Sabbath day so that the fish could not return to the sea, and on the Sunday they would be quick to take their catch. They claimed that they did not do the fishing on the Sabbath, because the fish remained in the water, behind the barriers. A second group recognized the deviousness in all this, and warned those people who perpetrated it against God’s punishment, dissociating themselves from their schemes.

Wani rukuni na uku ya ce wa waɗanda ke kira ga al'ummarsu su bi umarnin Allah: menene amfanin gargaɗinku ga waɗancan mutane masu ɓata, alhali suna dagewa a kan hanyoyinsu na ɓata? Lallai Allah zai hallaka su, ko kuma ya ɗora musu azaba mai tsanani: "Sa'ad da wasu daga cikinsu suka ce: 'Don me kuke wa'azi ga mutanen da Allah zai hallaka su, ko kuma ya azabtar da su azaba mai tsanani?'" (Aya ta 164) Gargaɗi da wa'azi ba su ƙara amfani ba, bayan sun jefa kansu cikin halaka ko azaba mai tsanani ta hanyar keta dokar Allah. Rukuni na biyu ya amsa: "Domin mu zama marasa laifi a gaban Ubangijinku, kuma domin su zama masu tsoron Allah." Wajibi ne a kanmu mu yi umarni da abin da yake daidai, mu yi gargaɗi game da abin da yake mugunta, da kuma game da keta dokar Allah. Idan muka cika aikinmu, muna fatan mu zama marasa laifi. Bugu da ƙari, watakila gargaɗinmu zai taɓa zuciya mai ji, ya sa aƙalla wasu daga cikin masu biyayya ba su tuba ba.

Labarin Alƙur'ani yana biye da abubuwan tarihi bayan Musa. Yana magana game da tsararraki masu biye har zuwa tsarar Yahudawa da suka zauna a Madina a lokacin da Annabi Muhammad ﷺ ya kafa al'ummar Musulmi ta farko a can.

The Qur’ānic account follows the historical events after Moses. It refers to succeeding generations up to the Jewish generation that lived in Madinah at the time when the Prophet Muhammad (peace be upon him) established the first Muslim community there.

Mun warwatsa su a cikin duniya a matsayin al'ummomi daban-daban; wasu daga cikinsu nagari ne, wasu kuma sun yi nisa da hakan, kuma Mun jarrabe su da ni'ima da masifu, don su komo daga tafarkinsu. Bayansu kuwa sai wasu tsararraki suka gāje su, waɗanda suka gāji Littafi. Duk da haka, waɗannan suna marmarin jin daɗin wannan duniya mai wucewa, suna cewa: "Za a gafarta mana." Idan wasu irin wannan jin daɗi suka zo musu, tabbas za su yi marmarin yin su. Shin ba a ɗauki alkawari a kansu ta cikin Littattafansu cewa ba za su faɗi komai ba face gaskiya game da Allah ba? Kuma ba su yi nazari sosai ga abin da ke cikin [Littattafan] ba? Lallai rayuwar lahira ta fi ga dukan waɗanda suke tsoron Allah. Shin ba za ku yi amfani da hankalinku ba? Waɗanda suke riƙe da Littafin kuma suke tsayar da salla, lallai Ba Zamu tozarta ladan masu kiyaye aikin gaskiya ba. Kuma Muka ɗaga dutse a kansu kamar dai inuwa ce, suka yi zaton zai fāɗa musu. [Muka ce]: Ku riƙe da ƙarfi abin da Muka ba ku, kuma ku tuna abin da yake cikinsa, don ku zama masu tsoron Allah. (Ayoyi 168-171)

We dispersed them all over the earth as separate communities; some of them were righteous, and some far from that, and We tried them with blessings and misfortunes, so that they might mend their ways. They were succeeded by generations who inherited the Book. Yet these are keen to enjoy the fleeting pleasures of this lower world and say, “We shall be forgiven.” Should some similar pleasures come their way, they would certainly be keen to indulge them. Have they not solemnly pledged through their Scriptures to say nothing but the truth about God? And have they not studied well what is in [the Scriptures]? Surely the life in the hereafter is better for all who are God-fearing. Will you not use your reason? As for those who hold fast to the Scriptures and attend regularly to their prayers, We shall not fail to reward those who enjoin the doing of what is right. We suspended the mountain over them as if it were a shadow, and they thought that it would fall down on them. [We said]: Hold fast with all your strength to what We have given you and bear in mind all that it contains, so that you may remain God-fearing. (Verses 168-171)

Waɗannan ayoyi, waɗanda aka saukar a Madina aka kuma ƙara su a cikin wannan sūrah ta Makka, suna zama cikakken bayani ga tarihin Banu Isra'ila bayan Annabi Musa ya rasu. Yahudawa sun warwatsu a fadin duniya, an raba su zuwa ƙungiyoyi masu ra'ayoyi daban-daban, da makarantu, sha'awoyi da kuma karkata iri-iri. Wasu daga cikinsu sun kasance masu adalci hakika, wasu kuwa ba haka suke ba. Cikin hikimarsa, Allah ya ci gaba da sanya musu jarrabawa ɗaya bayan ɗaya, yana jarrabarsu wani lokaci da sauƙi da jin daɗi, wani lokaci kuma da wahala da masifa. Duk waɗannan jarrabawoyi an yi su ne domin su taimaka musu su ga abubuwa a daidai yanayinsu, su zaɓi hanyar adalci: "Mun jarrabe su da alheri da masifu, don su komo daga kuskurensu." (Aya ta 168) Rahamar Allah ce cewa yana jarrabar bayinsa ɗaya bayan ɗaya, domin waɗannan jarrabawoyi suna zama tunatarwa a gare su, don mantuwa kada ta sa su yi tunanin cewa sun fi kowa daraja. Irin waɗannan tunani na iya cikin sauƙi kai mutane ga hukunta kansu.

Saboda tambayoyin lahira da tsoron Allah suna da muhimmanci ga imani da rayuwa, Alkur'ani ya umurci waɗanda suke marmarin shiga cikin jin daɗin wannan duniya mai wucewa da su yi amfani da hankalinsu: "Lalle ne, lada a lahira ya fi alheri ga dukan waɗanda suke masu tsoron Allah. Ba za ku yi tunani ba?" (Aya ta 169) Da hankali ya kasance shi ne ke da hukunci na ƙarshe, kuma hukuncin ƙarshe ya kasance na ilimi na gaskiya, maimakon jahilci da aka sanya kamar ilimi, da lahira za a ga cewa ta fi jin daɗin wannan duniya mai wucewa nesa ba kusa ba. Tsoron Allah zai kasance ana ganin shi yana ƙarfafa imani da samun nasara a wannan rayuwa: "Waɗanda suke riƙe da Littafi, suka tsayar da salla, lalle ne, Mu ba za Mu bar ladan masu kyautatawa ba." (Aya ta 170)

Because the questions of the hereafter and fearing God are central to faith and life, the Qur’ān tells those who are keen to indulge in the fleeting pleasures of this world to use their minds: “Surely the lift in the hereafter is better for all who are God-fearing. Will you not use your reason?” (Verse 169) Had reason had the final say, and had the final verdict been that of true knowledge, rather than ignorance given the guise of knowledge, the hereafter would have been seen as far superior to the fleeting pleasures of this lower world. Fearing God would have been seen as strengthening faith and achieving success in this life: “As for those who hold fast to the Scriptures and attend regularly to their prayers, We shall not fail to reward those who enjoin the doing of what is right.” (Verse 170)

Ana iya fahimtar a cikin wannan magana suka bayyananne ga waɗanda suka ɗauki alkawari ta hanyar Littattafai kuma suka yi nazarinsu sosai. Wannan saboda ba sa riko da Littattafan da suka karanta, kuma ba sa aiwatar da koyarwarsu, ko komawa gare su wajen samar da ra'ayoyinsu da tsara halayensu. Duk da haka, wannan ayar ta kasance gama-gari a ma'anarta, tana magana ga dukkan zamani da dukkan yanayi.

Clear criticism of those who have given their pledges through the Scriptures and who have studied them thoroughly is implied. That is because they do not hold fast to the Scriptures they studied, and do not implement their teachings, or refer to them in formulating their concepts and deciding their behaviour. However, this verse remains general in its import, addressing all generations and all situations.

Wannan magana, "ku riƙe Littattafai da ƙarfi", tana ba da wani hoto mai ƙayatarwa wanda kusan za mu iya gani mu kuma ji shi. Hoto ne na riƙe littafin da ƙarfi da kuma da niyya mai tsanani.

The very expression, “hold fast to the Scriptures”, gives a vivid image that we can almost see and feel. It is the image of holding the book with strength and seriousness.