Ana ƙara wani ɗan gajeren bayani game da tarihin Musa da Fir'auna. Ya ƙare da wata babbar bugu a rayuwar nan, daidai da babban hari da zai same su a ranar da sammai za su fitar da hayakinsu.
A very brief account of the history of Moses and Pharaoh is then added. It concludes with a mighty strike in this present life, corresponding to the mighty onslaught that will strike them on the day when the skies will bring forth their smoke:
Tun a baya mun jarrabi mutanen Fir'auna, sai ga wani Manzo mai daraja ya zo musu, ya ce: "Ku miƙa wuya gare ni, ku bayin Allah! Lalle ni Manzo ne amintacce a gare ku. Kada ku yi girman kai a kan Allah; lalle ni, ina zuwa muku da hujja bayyananniya. Ina neman tsari ga Ubangijina da Ubangijinku, kada ku jefe ni da duwatsu. Idan ba ku yarda da ni ba, to ku nisanta ni." Sai ya kira Ubangijinsa, yana cewa: "Waɗannan mutane masu laifi ne." [Allah ya ce]: "Ka tafi da bayina da dare, lalle za a bi ku; ka bar teku a natse a bayanka, don lalle rundunarsu za a nutsar da su." Nawa ne gonaki da maɓuɓɓugan ruwa da suka bari, da gonakin hatsi da wurare masu daraja, da ni'imomi da suke jin daɗinsu! Haka abin yake. Muka sa wasu mutane su gāji dukan hakan. Sama da ƙasa ba su yi kuka a kansu ba, ba kuma a ba su wata dama ba. Muka ceci Banu Isra'ila daga azaba mai wulaƙantarwa, daga Fir'auna, wanda yake mai girman kai, mai ƙetare iyaka. Muka zaɓe su da sani a kan dukan talikai. Muka ba su ayoyi waɗanda a cikinsu akwai jarrabawa bayyananna. (Ayoyi 17-33)
We did, before their time, try Pharaoh's people: there came to them a noble messenger, who said to them: 'Give in to me, you servants of God! For, I am indeed a messenger sent to you, worthy of trust! Do not exalt yourselves against God; for, indeed, I come to you with manifest authority. I seek refuge with my Lord and your Lord lest you hurl stones at me. If you do not believe me, stand away from me.' He then called out to his Lord, saying: 'These people are lost in sin. 'And [God said]: 'Set forth with My servants by night, for you will surely be pursued; and leave the sea calm behind you; for their host are destined to be drowned.9 How many gardens did they leave behind, and how many fountains, and fields of grain, and noble dwellings, and good things in which they used to delight! Thus it was. And We made other people inherit it all. Neither heaven nor earth shed tears over them, nor were they allowed a respite. We saved the Children of Israel from humiliating suffering, from Pharaoh, who was arrogant and a transgressor. We chose them knowingly above all other people. And We gave them signs in which there was a clear test. (Verses 17-33)
Zagayen wannan zagaye yana faɗakar da mutane cewa idan Allah ya aiko manzo zuwa wata al'umma, hakan na iya zama wata jarrabawa ta musamman a gare su. Haka kuma, barin waɗanda suke adawa da manzon da kuma ƙin saƙonsa su sami wani lokaci wanda za su iya ci gaba da girman kai, suna tsananta wa manzon da waɗanda suka yi imani da shi, shi ma yana iya zama wani nau'i na jarrabawa ta musamman. Idan al'umma ta gajiyar da haƙurin manzon Allah, har ya yanke ƙauna cewa za su taɓa karɓar saƙon Ubangiji, aikinsu na iya jawo azaba mai tsanani: "Lalle ne Mun jarraba mutanen Fir'auna kafin su, (Ayah ta 17)." Mun jarrabe su da wadata da iko a ƙasa, da duk hanyoyin arziki da mulki. "Sai ya zo musu da wani Manzo mai daraja." (Ayah ta 17) Wannan ya kasance wani ɓangare na jarrabawarsu, don nuna yadda suka amsa wa manzon Allah wanda bai nemi komai a gare shi ba. Ya kira su kawai su yi imani da Allah, su nuna shirinsu na bayar da komai ga Allah, ba tare da barin wani abu ga kansu ba idan ana batun sadaukarwa saboda Shi. Don haka manzon ya ce musu: "Ku bi ni, ya ku bayin Allah! Lalle ni Manzo ne da aka aiko muku, mai amana. Kada ku ɗaukaka kanku a kan Allah; domin lalle ni ina zuwa muku da hujja bayyananniya. Ina neman tsari ga Ubangijina da Ubangijinku daga jifan da za ku yi mini. Idan ba ku yi imani da ni ba, to ku nisance ni." (Ayoyi na 18-21)
This round starts with a strong note alerting people to the fact that when God sends a messenger to a certain community, this may represent a special test for them. Likewise, allowing those who oppose the messenger and reject his message a period of time during which they may persist in their arrogance, persecuting the messenger and those who believe in him, may also be a special sort of test. When a community exhausts the patience of God’s messenger, leaving him despairing of their ever being positive towards the Divine message, their action may incur a stern punishment: “ We did, before their time, try Pharaoh's people." (Verse 17) We tested them with prosperity and power in the land, as well as all means of affluence and power. “ There came to them a noble messenger." (Verse 17) This was a part of their test, showing how they responded to God’s messenger who asked nothing for himself in return. He only called on them to believe in God and demonstrate their readiness to give everything to God, leaving nothing for themselves when it comes to sacrifice for His sake. Thus, the messenger said to them: “Give in to me, you servants of God! For, I am indeed a messenger sent to you, worthy of trust! Do not exalt yourselves against God; for, indeed, I come to you with manifest authority. I seek refuge with my Lord and your Lord lest you hurl stones at me. If you do not believe me, stand away from me. ” (Verses 18-21)
Waɗannan kalmomi ne bayyanannu, a gajerun jumloli, da ke bayyana abin da Musa ya roƙi mutanensa. Yana ba su shawara su ba da amsa cikakkiya kuma su miƙa wuya gaba ɗaya ga Allah. Bai dace bayin Allah su ɗaukaka kansu a kan Shi ba. Yayin da Musa ke isar da saƙon Allah tare da hujja bayyananniya kuma marar musu cewa shi manzon Allah ne, yana neman taimakon Allah da kariyarSa idan suka kai masa hari. Idan suka ci gaba da hanyarsu ta ɓata, ba su yarda su yi imani da Allah ba, yana roƙon su su bar shi shi kaɗai, su nisanta daga gare shi. Wannan hali ne mai matuƙar adalci.
These are clear words, in short sentences, outlining what Moses asks of his people. He is advising them to make a complete response and submit totally to God. It does not behove God’s servants to exalt themselves against Him. As Moses gives them God’s message, together with clear and irrefutable proof that he is God’s messenger, he seeks God’s help and protection should they attack him. If they persist in their erring ways, unwilling to believe in God, he asks them to leave him alone, move away from him. This is extremely fair behaviour.
Duk da haka, zalunci da wuya ya yarda da adalci. Yana tsoron cewa idan gaskiya ta kasance a sake, tana iya isa ga mutane cikin lumana. Saboda haka, yakan yi amfani da matakai masu tsauri da ƙarfi a yunƙurinsa na ƙaƙaba ikonsa mara iyaka. Ba zai iya barin gaskiya ta sami shiga ba, ta yadda za ta ci zukata da tunanin mutane zuwa ga ɓangarenta. Don haka, zalunci da ƙarya suna kai hari da tsanani. Suna jifar duk mai kira zuwa ga gaskiya, suna neman tsananta masa ta kowace hanya mai yiwuwa.
Tyranny, however, is rarely willing to deal in fairness. It fears should the truth remain free, approaching people peacefully. It, therefore, resorts to strong, hard tactics in its efforts to impose its absolute authority. It cannot afford for the truth to make any in-roads and thus win minds and hearts over to its side. Hence, tyranny and falsehood strike hard. They stone any advocate of the truth, seeking to persecute them in every possible way.
Surah ta bar wasu sassan wannan labari, sai ta ɗauki zaren labarin yayin da take gab da ƙarewa. Musa ya fahimci cewa mutane ba za su amsa masa da kyau ba. Haka kuma ba za su karɓi ɗaya daga cikin zaɓuɓɓuka biyu da ya ba su ba: ko dai su amince da matsayinsa, ko kuma su nisanta kansu daga gare shi. Yana da tabbacin cewa lallai su masu laifi ne, ba tare da wani fata ba cewa za su taɓa canja hanyarsu. Saboda haka, sai ya yi roƙonsa na ƙarshe ga Ubangijinsa: "Sai ya kira Ubangijinsa, yana cewa: Waɗannan mutane masu laifi ne." (Aya ta 22)
Menene ma manzon Allah zai yi fiye da miƙa sakamakon ƙoƙarinsa ga Ubangijinsa? Musa ya gabatar da bayaninsa, sannan ya bar al'amura ga Allah ya yi da su yadda Ya so.
The surah leaves out several episodes of this story to pick up its thread as it approaches its end. Moses realizes that people will not respond to him positively. Nor will they adopt either of the two options he offered them: accepting his status or moving away from him. He is certain that they are genuinely guilty, with no hope of their ever changing their ways. Therefore, he makes his ultimate appeal to his Lord: “He then called out to his Lord, saying: These people are lost in sin” (Verse 22) What means a messenger of God has other than to submit the outcome of his efforts to his Lord? Moses presents his account and leaves matters to God to deal with as He pleases.
Musa ya samu tabbaci daga wurin Allah game da kimanta da ya yi na halin mutanensa: lallai sun aikata laifi. "Ka fita da bayina da dare, domin lallai za a bi ku. Ka bar teku a kwance a bayanku, domin rundunarsu za a nutsar da ita." (Ayoyi 23-24)
Cewa tafiyarsu za ta kasance da dare, an fi jaddada shi a cikin rubutun Larabci: kalmar asri, wacce aka fassara da 'ka fita', tana nuna cewa dole tafiyar ta kasance a karkashin duhun dare, sannan ayar ta kara kalmar laylan, ma'ana 'da dare'. Don haka sun fita a boye, da dare, ba tare da Fir'auna da masu tsaronsa sun gan su ba. Bugu da kari, an umarce su kada su yi wata hayaniya a cikin tekun da ya rabu yayin da suke ratsa ta. Ta haka, Fir'auna da rundunarsa za su sami sha'awar bin su, kuma nufin Allah zai cika yadda Ya tsara: "Rundunarsu za a nutsar da ita." (Aya 24) Don haka, nufin Allah yana cika ta hanyar dalilai da ake gani, amma wadannan dalilai sun zama cikin nufinSa da yadda ake cika shi.
Moses received an endorsement from God with regard to his evaluation of his peoples’ status: they were truly guilty: “Set forth with My servants by night, for you will surely be pursued; and leave the sea calm behind you; for their host are destined to be drowned.” (Verses 23- 24) That their flight was to occur at night comes in for stronger emphasis in the Arabic text: the verb asri, translated as set forth’, implies that the march must be under cover of darkness, then the verse adds the word laylan, meaning ‘by night’. Thus they set forth stealthily, at night, unseen by Pharaoh and his watchmen. Furthermore, they were instructed not to make any disturbance in the parted sea as they crossed through it. Thus, Pharaoh and his host would be tempted to pursue them and God’s will would then be as He had determined: “ Their host are destined to be drowned.” (Verse 24) Thus, God’s will is done through apparent causes, but these causes are part and parcel of His will and how it is accomplished.
Surah ta taƙaita yanayin wannan nutsewar jama'a da kalmomi masu bayyana nufin Allah, wanda babu makawa sai ya tabbata: "Rundunarsu za a nutsar da su." (Aya ta 24) Biyo bayan haka sai wani sharhi ya nuna wulakancin Fir'auna, da na waɗanda suka goyi bayan mulkinsa mai girman kai da zalunci. Sun wulakanta gaba ɗaya a duniyar da suka yi halin girman kai da ita. Abin ya dace ƙwarai! Waɗannan mutane ne suka durƙusa kawunansu a gaban Fir'auna, suna sihirce da ikonsa, duk da haka shi ba shi da wani muhimmanci a wannan duniya. Idan aka janye ikonsa, ba zai iya yin komai ya dawo da shi ba. Babu wanda zai yi makokin rasa shi.
The surah sums up the scene of this mass drowning in words that express God’s will, which inevitably comes to pass: “ Their host are destined to be drowned.” (Verse 24) This is followed with a comment highlighting Pharaohs humiliation as also of those who supported his arrogant tyranny. They are utterly humiliated in a world where they behaved with all arrogance. How fitting! Those very people bowed their heads before Pharaoh, bewitched by his power, yet he is of no significance in this world. When his power is withdrawn, there is nothing he can do to regain it. No one mourns his loss.
Nawa ne suka bari na gonaki da marmaro, da gonaki masu amfanin hatsi, da gidaje masu daraja, da ni'imomi masu daɗi da suke jin daɗinsu! Haka abin yake. Kuma Muka sa wasu mutane su gaji duk waɗannan. Sama da ƙasa ba su yi kuka a kansu ba, kuma ba a ba su wata mahalli ba.
(Ayoyi 25-29)
How many gardens did they leave behind, and how many fountains, and fields of grain, and noble dwellings, and good things in which they used to delight! Thus it was. And We made other people inherit all. Neither heaven nor earth shed tears over them, nor were they allowed a respite. (Verses 25-29)
Bayanin ya fara da hoton jin daɗin rayuwa mai daraja da suka yi: lambuna, maɓuɓɓuka, shuke-shuke, matsayi mai girma, daraja da albarkar da suka more. Amma duk wannan an kwace musu, ko kuma an cire su daga cikinta, domin a bai wa wasu. A wata sura, Alƙur'ani ya ce: "Mun gādar da shi duka ga Banu Isra'ila." (26: 59) Ko da yake Banu Isra'ila ba su gāji mulkin Fir'auna kai tsaye ba, duk da haka an ba su wani mulki irin nasa a wata ƙasa.
The scene begins with an image of the splendid comfort in which they dwelled: gardens, fountains, plants, high position, honour and blessings in which they revelled. Yet all this is taken away from them, or they are removed from it, so as to give it to others. In another surah, the Qur’an says: “ We bequeathed it all to the Children of Israel.” (26: 59) Whilst the Children of Israel did not inherit Pharaohs kingdom perse, they were nonetheless given a similar kingdom in another land.
Abin da ake nufi, to, shi ne irin wannan mulki da albarkar da aka karɓe daga Fir'auna da mutanensa, an ba Bani Isra'ila ita.
What is meant, then, is that the same kind of kingdom and blessings that were taken away from Pharaoh and his people were given to the Children of Israel.
Me ya faru daga nan? Waɗannan azzalumai iri ɗaya, waɗanda suka yi alfahari da ikonsu kuma mutane suka ji tsoronsu, an cire su gaba ɗaya.
What happened next? Those same tyrants, who had gloried in their power and who were held in awe by people, were removed altogether.
Babu wanda ya yi musu kuka. Ba ƙasa ba, ba sama ba ta ji kewarsu. Haka kuma ba a ba su wani jinkiri ba: "Sama da ƙasa ba su yi kuka a kansu ba, kuma ba a ba su wata dama ba" (Aya ta 29).
Wannan magana tana ɗauke da ma'anar wulakanci da kuma rashin kulawa gaba ɗaya. Babu wani a bayan ƙasa ko a sama da ya yi baƙin ciki game da yadda waɗannan azzalumai suka ƙare. An murkushe su kamar tururuwa a ƙarƙashin ƙafa. Dukan duniya ta ƙi su domin sun raba kansu da ita. Wannan duniya tana yin imani da Ubangijinta, alhali su sun musanta Shi. Rayukansu mugaye ne, waɗanda duniyar da suke rayuwa a cikinta ba ta iya taɓa su ba. Da azzalumai za su ji abin da waɗannan kalmomi ke nufi, da sun hango wulakancinsu, kuma da sun sani cewa duniya tana kallon su a matsayin halittu daban.
None grieved for them. Neither earth nor heaven felt their loss. Nor were they given any reprieve: “Neither heaven nor earth shed tears over them, nor were they allowed a respite” (Verse 29) The statement carries connotations of humiliation and total disregard. No one on earth or in heaven was sorry about how these tyrants met their end. They were crushed like ants under foot. The whole universe hated them because they had split themselves away from it. This is a universe that believes in its Lord while they denied Him. Theirs were evil souls, untouchable by the universe in which they lived. Had these tyrants felt what these words imply, they would have foreseen their own humiliation and known that the universe looks upon them as creatures apart.
Sannan wannan yana bambanta da hoton waɗanda aka tsira kuma aka ba su daraja.
This is then contrasted with an image of those who are saved and blessed with honour:
Mun tsamo Banu Isra'ila daga azaba mai wulakanci, daga Fir'auna, wanda yake mai girman kai ne kuma mai ketare iyaka. Mun zabe su da sani a kan dukkan mutane. Kuma Muka ba su ayoyi wadanda a cikinsu akwai jarrabawa bayyananna. (Ayoyi 30-33)
We saved the Children of Israel from humiliating suffering, from Pharaoh, who was arrogant and a transgressor. We chose them knowingly above all other people. And We gave them signs in which there was a clear test. (Verses 30-33)
An an cece Banu Isra'ila daga "azaba mai wulakanci." Wannan ya bambanta da wulakancin da azzalumai da masu tsallake iyaka na Masar suka tsinci kansu a ciki. An cece su "daga Fir'auna, mai girman kai kuma mai tsallake iyaka." (Aya ta 31)
It was from 'humiliating suffering' that the Children of Israel were saved. This contrasts with the humiliation that the Egyptian tyrants and transgressors found themselves in. They were saved “from Pharaoh, who was arrogant and a transgressor." (Verse 31)
Sura ta sai ta ambata cewa Allah ya zaɓi Banu Isra'ila, yana sane da duk abin da ke game da su, da kyawawan halayensu da munanan halayensu. Duk da haka ya zaɓe su bisa dukkan sauran mutane a zamaninsu. Allah ya san cewa a lokacin su ne mafi kyau a cikin mutane da za a ba su amana. Wannan duk da abin da ya ambata a cikin Alkur'ani game da karkacewarsu da jinkirin amsawarsu. Watakila Allah ya yi zaɓinsa ne bisa dalili cewa, ko da yake a lokacin ba su kai ga matsayin imani mai girma da yake buƙata ba, za su kasance mafiya kyau a ƙarƙashin shugabanci mai aminci wanda zai jagorance su a kan hanya madaidaiciya ta imani da basira.
The surah then mentions the fact that God chose the Children of Israel, knowing all about them, with both their positive and negative qualities. Yet He chose them in preference to all other people in their own time. God knew that they were, at the time, the best people to be given the trust. This despite all that He has mentioned in the Qur’an about their deviation and slow response. Perhaps God made His choice on the basis that whilst they did not then attain the high standard of faith He required, they would nonetheless be the best under a faithful leadership that led them along the straight path of faith and insight.
"Kuma Muka ba su alamu daga cikinsu wanda ke ɗauke da jarrabawa bayyananniya" (Aya ta 33)
“And We gave them signs in which there was a clear test" (Verse 33)
Ta haka ne, Banu Isra'ila suka sha jarrabawa ta waɗannan alamu. Lokacin da jarrabawar ta ƙare, kuma lokacin da suke da iko ya zo ƙarshe, Allah ya hukunta su saboda karkacewarsu da muguntarsu. Saboda wannan jarrabawa ne Allah ya watsar da su; lalle ne kuwa, waɗanda suka bar su a cikin watsuwarsu sun murkushe su. Za su sha wulakanci, kuma an yi musu gargaɗi cewa Allah zai sake hukunta su duk lokacin da suka yi laifi kuma suka nuna girman kai. Wannan gargaɗi yana nan daram muddin rayuwar ɗan Adam tana ci gaba.
Thus, in turn, the Children of Israel were tested by means of these signs. When the test was over and their time in charge came to its end, God punished them for their deviation and evil. It was as a result of this test that God abandoned them; indeed, they were smashed by those who left them in their Diaspora. They were to suffer humiliation and were warned that God will re-punish them whenever they transgress and behave with arrogance. This warning remains true as long as human life continues.