Wannan ɓangare na sūrah ya fara ne da ba da labarin wani al'amari a rayuwar Annabi Musa wanda ba a faɗa ba, ko a yi ishara da shi, a ko'ina a cikin Alƙur'ani. Sūrah ba ta ba da cikakkun bayanai game da inda wannan al'amari ya faru ba, sai dai cewa ta ce, "wurin da tekuna biyu suke haɗuwa." Haka kuma, ba ta bayyana lokacin a rayuwar Musa da waɗannan abubuwa suka faru ba.

This part of the sūrah begins by relating an episode in the life of the Prophet Moses which is not told or hinted at anywhere else in the Qur’ān. The sūrah does not give details of where this episode took place other than saying, ‘the place where the two seas meet.’ Nor does it define the period in Moses lifetime when the events took place.

Saboda haka, ba mu san ko abubuwan da aka ruwaito sun faru ne lokacin da Musa yana har yanzu a Masar, kafin ya jagoranci Isra'ilawa a hanyarsu zuwa Falasdinu, ko kuma bayan sun bar ta. Idan bayan sun bar ta ne, shin ya faru ne kafin ya jagorance su zuwa Ƙasa Mai Tsarki, ko lokacin da suka tsaya, suka ƙi shiga saboda ba sa son fuskantar mazauna ƙasar masu ƙarfi? Shin ya faru ne bayan sun fara shekaru arba'in na yawo a cikin ƙasar, suna ta zuwa da dawowa, cikin asara gaba ɗaya?

Thus, we do not know whether the events related took place when Moses was still in Egypt, before he led the Israelites on their way to Palestine, or after they had left it. If the latter, was it before he led them into the Holy Land, or when they stopped, refusing to enter because they did not wish to confront its powerful inhabitants? Was it after they had begun their forty years of wandering in the land, going to and fro, in total loss?

Abin da ya faru ya shafi wani bawan Allah nagari da Musa ya haɗu da shi, kuma ya yi tafiya tare da shi na wani lokaci. Amma surar ba ta ba mu cikakken bayani game da ainihin wannan mutum ba. Ba ta ambaci sunansa ko matsayinsa ba. Shin annabi ne, manzo ne, malami ne, ko mutum ne da Allah ya fifita saboda ƙarfin imaninsa da cikakken sadaukarwarsa ga hidimar addininsa?

The event involves a goodly servant of God’s whom Moses meets and accompanies for a period of time. But the sūrah does not give us any details of the identity of this person. It does not mention his name or status. Was he a prophet, a messenger, a scholar, or a person favoured by God for his strong faith and complete dedication to the service of His cause?

Akwai rahotanni da yawa da aka danganta ga Ibn `Abbās da wasu game da cikakkun bayanai na wannan labari. Ɗaya daga cikinsu al-Bukhārī ya ruwaito shi, yana kawo labari daga Sa`īd ibn Jubayr, wani malami daga zamanin da ya biyo bayan Sahabbai, yana cewa: "Na ce wa `Abdullāh ibn `Abbās cewa Nawf al-Bakkālī yana da'awar cewa mutumin da ya tafi tare da al-Khađir [wannan shi ne sunan da aka fi bai wa malamin da ke cikin wannan labari] ba Musa ba ne, Manzon Allah zuwa ga Banī Isrā'īl. Yana da'awar cewa wani mutum ne daban mai suna Musa. Ibn `Abbās ya amsa: 'Wannan ƙarya ce abokin gābar Allah ya faɗa. Ubayy ibn Ka`b ya gaya mana cewa ya ji Manzon Allah ﷺ yana cewa:"

Musa ya ce wa bawansa: Ba zan daina tafiya ba har sai na isa wurin da tekuna biyu suke haduwa, ko da kuwa zan yi tafiya tsawon shekaru.

Moses said to his servant: I shall journey on until I reach the point where the two seas meet, though I may march for ages. (Verse 60)

Mafi yiwuwa, kuma Allah ne Mafi sani, wurin da aka kwatanta a nan a matsayin "inda tekuna biyu suka haɗu" yana nufin Bahar Rum da Bahar Ja, kuma wurin haɗuwarsu shi ne yankin da tafkunan Bitter da tafkin Timsāh suke, tare da Mashigar Suez. Hakanan yana iya zama nuni ga wurin haɗuwar Tekun Suez da Tekun `Aqabah a arewacin Bahar Ja. Dukkan wannan yankin ya shaida tarihin Banu Isra'ila bayan sun fita daga Masar. Duk da haka, Alƙur'ani kawai ya ambaci shi a takaice ba tare da ƙarin bayani ba. Akwai wasu rahotanni da dama da ke nuna inda wannan yankin yake inda "tekuna biyu suke haɗuwa", amma mu muna ganin dukkansu ba za a karɓe su ba.

Most probably, and God knows best, the place described here as the ‘point where the two seas meet’ refers to the Mediterranean and the Red Sea, and their meeting place is the area where the Bitter lakes and the Timsāh lake are found along the Suez Canal. It may also be a reference to the meeting point of the Gulf of Suez and the Gulf of `Aqabah at the northern end of the Red Sea. This whole area witnessed the history of the Children of Israel after they left Egypt. Anyway, the Qur’ān only refers to it in passing without defining it further. There are several other reports suggesting where the area was that ‘the two seas meet, but we feel these are all unacceptable.

Daga gaban labarin, za mu fahimci cewa Musa yana da manufa ta musamman a tafiyarsa. Ya bayyana cewa zai yi tafiya har ya kai wurin haɗuwar tekuna biyu, komai wahalar tafiyar ko tsawon lokacin da za ta ɗauka. Ya nuna wannan ƙudurinsa da kalmomin da aka ambata a cikin Alƙur'ani:

We understand from the general drift of the story that Moses had a definite purpose behind his journey. He declares that he will travel as far as the meeting point of the two seas, no matter how troublesome the journey may prove, or how long it takes. He expresses his determination by the words quoted in the Qur’ān:

“koda zan yi tafiya tsawon zamani.” Akwai banbancin ra'ayi game da ainihin ma'anar kalmar Larabci, ĥuqub, wadda aka fassara a cikin fassarar a matsayin ‘zamani’. Wasu malamai sun bayyana cewa kowane ĥuqbah, ko zamani, yana nufin shekara guda, yayin da wasu ke cewa yana nufin shekara tamanin. Ko menene ma'anarta, wannan magana tana nuna kudiri ne, ba tsawon lokaci ba.

“though I may march for ages.” There are differences as to the exact meaning of the Arabic word, ĥuqub, which is given in the translation as ‘ages’. Some scholars state that each such ĥuqbah, or age, denotes one year, while others say it denotes eighty years. Whichever meaning it may have, the expression denotes a resolve rather than duration of time.

Musa ya yi magana da malamin nan mai tsoron Allah cikin ladabi matuka. Irin ladabin nan ne wanda ya dace da annabi. Ya gabatar da bukatarsa ba tare da ya yi zato ba, kuma ya bayyana a fili cewa yana neman ilimi na gaskiya daga wani bawa nagari na Allah.

Moses addresses the pious sage in a most polite manner. It is the sort of politeness that is worthy of a prophet. He puts his request, without making any assumptions, and he makes it clear that he seeks proper knowledge from a good servant of God:

Musa ya ce masa: "Shin zan iya bin ka, a kan sharadin cewa za ka koya mini wani abu daga hikimar da aka koya maka?" (Aya ta 66)

Moses said to him: May I follow you, on the understanding that you will teach me something of the wisdom you have been taught?’ (Verse 66)

Ilimin mutumin kuwa bai yi kama da ilimin ɗan Adam ba mai dalilai na kusa da sakamakon da babu makawa. Yana cikin ilimin Allah da Ya ba shi, bisa ga ma'auni da Ya ƙaddara da kuma saboda manufar da Yake so ya cimma. Ba za a iya tsammanin Musa zai yi haƙuri da mutumin da ayyukansa ba, ko da yake Musa annabi ne kuma manzon Allah. A kallon farko, waɗannan ayyuka na iya zama kamar ba su da wata hujja ta hankali ko kaɗan.

The man’s knowledge however is nothing like human knowledge with its immediate causes and inevitable results. It is a part of divine knowledge that God has granted him, according to a measure He determined and for a purpose He wanted to accomplish. Moses could not be expected to be patient with the man and his actions, even though Moses was a prophet and a messenger from God. Looked at superficially, these actions may appear to have no logical justification whatsoever.

Ba za a iya fahimtar su ba tare da samun damar shiga cikin hikimar da ke tsara su ba, kuma wannan wani bangare ne na hikimar Allah wacce mutane ba za su iya fara fahimtarta ba.

They could not be understood without having access to the wisdom dictating them, and that is part of divine wisdom which people cannot begin to comprehend.

Malamin ya ji tsoron cewa Musa bazai da haƙurin da ake buƙata don ya zama abokin tafiya mai daɗi ba. Ya bayyana wannan a fili ga Musa. "Ɗayan ya amsa: Ba za ka iya yin haƙuri da ni ba, domin ta yaya za ka yi haƙuri da abin da ba ka iya fahimtarsa sosai ba?" (Ayoyi 67-68) Amma Musa yana da matuƙar sha'awar koyo. Saboda haka ya yanke shawarar zama mai haƙuri da biyayya sosai, ya nemi taimakon Allah kuma ya sanya nufin Allah gaban nasa shawara: "Musa ya amsa: Za ka same ni mai haƙuri, in Allah ya so; kuma ba zan saɓa maka a komai ba." (Aya 69)

The sage understandably fears that Moses may not have the patience required to make of him a comfortable companion. He makes this clear to Moses. “The other answered: You will not be able to have patience with me, for how can you be patient with something which you cannot fully comprehend?” (Verses 67-68) But Moses is so eager to learn. Hence he resolves to be very patient and obedient, seeks God’s help and places God’s will ahead of his own resolve: “Moses replied: You will find me patient, if God so wills; and I shall not disobey you in anything.” (Verse 69)

Akwai, duk da haka, wasu abubuwa masu ban mamaki da ke jiran Musa waɗanda za su gwada haƙurinsa: "Sai su biyu suka ci gaba har suka haɗu da wani saurayi. [Malamin] ya kashe shi." (Aya ta 74)

There are, however, other strange events awaiting Moses which would exhaust his patience: “And so the two went on until they met a certain young man. [The sage] slew him.” (Verse 74)

Aikin farko ya jefa jirgin ruwan da fasinjojinsa cikin wata hadari bayyananniya. Yanzu kuma ga kisan wani matashi a fili, ba tare da wata tsokana ko hujja ba. Wannan ya zama fiye da abin da Musa zai iya haƙuri da shi cikin natsuwa, duk da duk alkawuran da ya ba shi na kada ya tambayi komai da ya gani. Saboda haka, "Musa ya ce: 'Shin ka kashe wani mutum marar laifi, ba tare da wani dalilin ramako kan kisan kai ba? Lallai abin da ka aikata mummunan abu ne.'" (Aya ta 74)

The first action exposed the boat and its passengers to certain risks. Now there is the blatant murder of a young man without provocation or justification. This was too much for Moses to tolerate patiently, despite all the promises he had given not to question anything he saw. Hence, “Moses exclaimed: ‘Have you killed an innocent man with no cause of just retribution for murder? Foul indeed is that which you have perpetrated.’” (Verse 74)

Wannan yana nuna cewa Musa bai manta da alkawarinsa ba. Wataƙila ya tuna da shi, amma bai iya yin shiru ba lokacin da ya ga kisan kai. A wurinsa, saurayin nan bai da laifi. Bai aikata wani abu da zai sa a kashe shi ba.

This suggests that Moses was not unmindful of his promise. He probably remembered it, but felt unable to keep quiet when he witnessed a murder. To him, the young man was innocent. He had not perpetrated anything to justify his killing.

Watakila yana ma ƙarami ne, don haka ba za a iya riƙe shi da alhakin kowane laifi da ya aikata ba.

He was perhaps even under age, so that he could not be held accountable for any misdeeds.

Sau wani abu, mai hikima ya sake tunatar da Musa sharuddan da ya gindaya da alkawuran da Musa ya bayar, yana kuma komawa ga abin da ya fada tun farko: "Shin ban fayyace maka ba cewa ba za ka iya hakuri tare da ni ba?" (Aya ta 75). Amma a wannan karon, mai hikimar ya ci gaba har ya tunatar da Musa cewa ya fadi duk wannan masa kai tsaye: "Shin ban fayyace maka ba...?" Don haka gargadin farko an yi shi ne ga Musa da kansa, amma bai yarda ba. Ya nemi ya zama abokin tafiyar mutumin yana karbar sharuddansa.

Once again the sage reminds Moses of the condition he has made and the promises Moses has given, referring also to what he said in the first place: “Did I not make it clear to you that you would not be able to have patience with me?” (Verse 75) This time, however, the sage goes further and reminds Moses that he said all this to him personally: “Did I not make it clear to you...” So the early warning was addressed to Moses personally, but he was not convinced. He had sought to be the man’s companion accepting his conditions.

"Sai aka bayyana asirin: 'Amma kwale-kwalen, na mutane ne matalauta waɗanda suke aiki a cikin teku, kuma na so in lalata shi ɗan kaɗan, domin a bayansu akwai wani sarki da yake ƙwace kowane kwale-kwale da ƙarfi.' (Aya ta 79)" "Wannan yana bayyana cewa ɗan lalacewar da kwale-kwalen ya sha ya isa ya tseratar da shi ga mutanensa. Da ya kasance yana iya tafiya a teku, tabbas sarki azzalumi zai ƙwace shi. Haddasa ɗan lalacewa ga kwale-kwalen ya tseratar da shi daga babbar cutarwa da zalunci mai lalacewa wanda tabbas zai faru idan ba haka ba. Saboda haka, haddasa irin wannan lalacewa aiki ne mai kyau kuma na alheri."

The secret is then revealed: “As for the boat, it belonged to some needy people who toiled upon the sea — and I desired to slightly damage it because behind them there was a king who was taking every boat by force.” (Verse 79) This explains that the small damage the boat suffered was enough to save it for its people. Had it been seaworthy, it would certainly have been confiscated by the tyrannical king. Perpetrating some small damage to the boat saved it from the greater harm and ruinous injustice which was certain to take place without it. Hence, causing such damage was a good and kindly action.

Game da matashin kuwa, iyayensa mumini ne na gaskiya, mun ji tsoron kada ya jefa su cikin babban baƙin ciki saboda girman kai da rashin imaninsa. Saboda haka muka so Ubangijinsu ya ba su a madadinsa wani ɗa mafi tsarki daga gare shi, kuma mafi kusanci da ƙauna da tausayi.

And as for the young man, his parents are true believers, and we feared lest he should cause them much grief by his overweening wickedness and unbelief. And so we desired that their Lord grant them in his stead [a son] of greater purity than him, and closer in loving tenderness. (Verses 80-81)

Wannan saurayi a lokacin ya bayyana kamar bai cancanci wata ukuba ba, amma Allah ya bayyana wa malamin gaskiyar halinsa. Yanzu mun fahimta cewa yana da dukkan irin tsaba na mugunta da kafirci, wadanda babu makawa za su yi girma yayin da yake girma. Da ya rayu, da ya jawo wa iyayensa, wadanda muminai ne, wahala mai yawa.

This young man appeared at the time to be deserving of no punishment, but God revealed his true nature to the sage. We realize now that he harboured all the seeds of wickedness and unbelief which were bound to increase as he grew up. Had he lived, he would have caused his parents, believers as they were, too much trouble.

Yana iya kasancewa ya jagorance su, saboda ƙaunarsa a gare shi, su bi shi cikin muguntarsa. Saboda haka, Allah ya umarci bawansa nagari ya kashe yaron domin ya maye gurbinsa da wani wanda zai fi shi kyau da biyayya.

He might have led them, out of love for him, to follow him in his wickedness. Hence, God directed His goodly servant to kill the boy in order to replace him with one who would be better and more dutiful.