"Ṭā. Sīn. Mīm. Waɗannan ayoyin Littafi ne mai bayyana abubuwa." (Ayoyi 1-2) Sūratun ta fara da waɗannan haruffa guda uku daban-daban don bayyana cewa daga irin waɗannan haruffa ne aka tsara Alƙur'ani. Ayoyinsa suna da inganci mai girma da ma'ana mai zurfi fiye da abin da mutane ke rubutawa a al'ada: "Waɗannan ayoyin Littafi ne mai bayyana abubuwa." (Ayi 2) Don haka, wannan littafi ba aikin mutane na al'ada ba ne, domin babu wanda zai iya yin irinsa. Wahayi ne Allah ke isarwa ga bayinsa, yana nuna ikonsa wanda babu kamarsa, da gaskiyar da ke cikin dukkan abin da Allah yake halittawa, babba ko ƙarami: "Za mu karanta maka labarin Mūsā da Fir'auna, da gaskiya, ga mutanen da za su yi imani." (Ayi 3) Saboda haka, ga masu imani ne wannan littafi yake magana. An saukar da shi ne don tarbiyyantar da su da kuma horar da su, da nuna musu hanyarsu, da kuma nuna musu tsarin da za su aiwatar. Labaran da aka bayar a cikin wannan sūrah an yi su ne domin waɗannan masu imani, domin su ne za su amfana da su.

“Ţā. Sīn. Mīm. These are verses of the Book that makes things clear.” (Verses 1-2) The sūrah begins with these three separate letters to make clear that it is from letters like these that the Qur’ān is composed. Its verses are of a greatly superior quality and of much finer import than what is normally composed by people: “These are verses of the Book that makes things clear.” (Verse 2) Thus, this book is not the work of ordinary people; for no one can produce its like. It is revelation that God relates to His servants, reflecting His incomparable ability, and the truth that is at the heart of everything God makes, large or small: “We shall relate to you some of the story of Moses and Pharaoh, setting forth the truth for people who will believe.” (Verse 3) It is then to the believers that this book is addressed. It is meant to remould and cultivate them, pointing out their way for them and showing them the code to implement. The stories related in this sūrah are meant for those believers, because they are the ones who will benefit from them.

Wannan dangantaka kai tsaye daga wurin Allah tana ba da ma'anar kulawa ta musamman ga muminai, tana sa su ji cewa suna da daraja da muhimmanci. Yaya za su kasa fahimtar haka, tun da Allah Maɗaukakin Sarki ne ke danganta littafinsa ga Manzonsa saboda amfaninsu? Kasancewarsu muminai, suna da halaye na wajibi don karɓar wannan kulawa mai girma: "ga mutanen da za su yi imani." (Aya ta 3)

This direct relation from God imparts an air of the special care taken of believers, making them feel worthy and important. How could they fail to realize this, when it is God Almighty that relates His book to His Messenger for their own sake. Being believers, they have the necessary qualities to receive such sublime care: “for people who will believe.” (Verse 3)

Sūrah ta sai ta ba da labarin Musa da Fir'auna tun daga farkon lamarinsa, lokacin da aka haifi Musa. Ko da yake ana ba da labarin Musa a cikin sauran sūrori da yawa, ba a taɓa ba da shi daga farkonsa ba a wani wuri. Wannan farkon ne, wanda ke bayyana mawuyacin yanayin da aka haifi Musa a ciki, ba shi da ƙarfi a tsakanin mutanen da Fir'auna ya daɗe yana zalunta da wulaƙantawa, shi ne babban jigon sūrah. Yana nuna yadda nufin Allah ke aiki a fili, ba tare da wani matsakaici na mutum a bayyane ba, yana kai hari kai tsaye a kan tushen zalunci da rashin adalci. Ta haka yana ba da goyon baya da ƙarfafawa ga waɗanda ake zalunta. Wannan ra'ayi ne da ƙaramar al'ummar Musulmi mai rauni a Makka ta buƙaci ta fahimce shi sosai. Haka kuma yana da muhimmanci a sanar da babbar al'umma mai iko sosai game da shi.

Labarin ya fara, kuma an sanar da mu yadda hannun Allah ke aiki kai tsaye, ba ta hannun kowa ba. An haifi Musa cikin yanayi mai wahala kamar yadda surar ta bayyana: jariri sabon haihuwa cikin babbar hadari. Kusan muna ganin wuka tana fitowa don a yanka masa wuya. Mahaifiyarsa tana cikin damuwa sosai, tana tsoron kada labarin haihuwarsa ya isa ga hukumomin azzalumai. Ta san sarai cewa idan hakan ta faru, ba za ta iya kare shi ko boye shi ba. Ta yaya za ta hana shi kuka, wanda zai iya bayyana wurinsa? Ta san cewa ita kanta marar ƙarfi ce, kuma ba ta da iko.

The story begins and we are told how God’s hand works directly, and not through anyone else. Moses was born under the sort of difficult circumstances the sūrah has described: a newborn baby in great danger. We almost see the knife being taken out to cut his throat. His mother is so worried, fearing that the news of his birth might reach the despotic authorities. She is well aware that if it did she would not be able to protect or hide him. How could she prevent him from crying and so betraying his presence? She knew herself to be helpless and powerless.

A wannan lokaci hannun Allah na shiga tsakani, yana tuntuɓar uwar da ke cikin damuwa kai tsaye, yana kuma ba ta ilhami kan abin da za ta yi: "Muka yi wahayi zuwa ga uwar Musa: 'Ki shayar da shi nono, sa'an nan idan kin ji tsoro a kansa, ki jefa shi cikin kogi, kada ki ji tsoro kuma kada ki yi baƙin ciki.'" (Aya ta 7) Wane irin ilhami ne wannan? Wata uwa mai kulawa tana shayar da ɗanta, sai aka umarce ta da ta jefa shi cikin kogi idan ta ji tsoron rayuwarsa. Duk da haka, an umarce ta kada ta ji tsoro ko ta yi baƙin ciki a kansa: "kada ki ji tsoro kuma kada ki yi baƙin ciki." Zai kasance ƙarƙashin kulawar Wanda yake ba da dukkan tsaro kuma yake kawar da dukkan tsoro. Hannun da yake mai da wuta wuri mai sanyi da natsuwa, yake kuma mai da teku wuri na mafaka da hutawa, shi ne zai lura da shi. Babu Fir'auna da zai iya kusantar duk wanda wannan hannu yake karewa.

At this point God’s hand intervenes, making direct contact with the worried mother, and inspiring her with what to do: “We revealed to the mother of Moses: ‘Breast- feed him, and then when you have cause to fear for him, cast him in the river, and have no fear and do not grieve.’” (Verse 7) What sort of inspiration is this? A caring mother suckling her child is told to cast him into the river should she fear for his life. She is told, however, not to fear or grieve for him: “have no fear and do not grieve.” He will be under the care of the One who provides all security and dispels all fear. He will be looked after by the hand which makes the fire a cool and relaxing place, and makes the sea a place of shelter and repose. No Pharaoh dare come near anyone this hand protects.

"Za mu mayar da shi gare ka." (Aya ta 7) Ba sai ka ji tsoron rayuwarsa ko ka damu da cewa za a kwashe shi daga gare ka ba. "Kuma za mu sanya shi ɗaya daga cikin manzanninmu." (Aya ta 7)

Sūrah ba ta gaya mana komai game da shekaru masu yawa da suka raba labarin farkon sassanta biyu ba: wato haihuwar Musa da ceton sa, da kuma bayyanar sa a matsayin babba cikakke a lokacin ƙarfinsa. Ba mu san abin da ya faru bayan an mayar da shi ga mahaifiyarsa domin ya sha nono ba, yadda aka rene shi a fadar Fir'auna, irin dangantakar da yake da ita da mahaifiyarsa ta gaskiya bayan an yaye shi, ko matsayin da yake da shi a cikin fada ko a waje lokacin da ya girma. Haka kuma ba a faɗa mana komai ba game da imanin Musa a waɗannan shekaru, lokacin da Allah ya kula da shi, yana shirya shi, a tsakanin masu bautar Fir'auna da firistocinsa, domin aikin da za a ba shi a lokacin da ya dace.

The sūrah does not tell us anything about the many years that separate its first two episodes: namely Moses’ birth and rescue and the second showing him as a mature adult in his prime. We do not know what happened after he was restored to his mother for suckling, how he was brought up in Pharaoh’s palace, what sort of relation he had with his real mother after he was weaned, what position he had in the palace or outside it when he grew up. Nor are we told anything about Moses’ faith during these years, when God took care of him, preparing him, in the midst of Pharaoh’s worshippers and priest, for the mission which would, in time, be assigned to him.

Sūrar ba ta yi magana a kan waɗannan batutuwa duka ba. Yayin da ta fara ba da labarin kashi na biyu, muna ganin Musa a matsayin cikakken mutum, mutum wanda aka ba shi hikima da ilimi, kuma wanda aka ba shi ladan masu adalci: "Lokacin da ya kai ga cikakken ƙarfinsa kuma ya girma sosai, Muka ba shi hikima da ilimi. Haka muke saka wa masu kyautatawa." (Aya ta 14)

The sūrah is silent on all these points. As it starts its narration of the second episode, we see a fully mature Moses, a man endowed with wisdom and knowledge, and one granted the reward of righteous people: “When he attained his full manhood and became fully mature, We bestowed on him wisdom and knowledge. Thus do We reward those who do good.” (Verse 14)

Ayar wannan ayar ta bayyana wani mutum da ya kai cikakken girmansa na jiki da cikakkiyar balaga ta hankali, wani mataki da mutum yakan kai yana kusan shekara talatin. Shin Musa ya zauna a fadar Fir'auna a matsayin ɗansa na reno har ya kai irin wannan shekaru? Ko kuwa ya koma wani wuri, la'akari da yadda dole ya ji ba dadi da halin da ake ciki? Ta yaya Musa, mai tsarkin zuciya da rashin gurɓatuwa, zai ji akasin haka? Lallai mahaifiyarsa ta sanar da shi asalinsa, da al'ummar da yake ciki, da addininsu. Tabbas ya shaida zalunci da tsanantawar da ake yi wa mutanensa, haka kuma ɓarnar da ta yawaita a cikin al'ummar Masar.

This verse identifies a man of full physical growth and mental maturity, a stage of life normally attained when a person is around 30 years of age. Did Moses stay in Pharaoh’s palace as his adopted son until he reached such an age? Did he move elsewhere given how uncomfortable he must have felt with the prevailing state of affairs? How could Moses, with his pure and untainted nature, feel otherwise? His mother must have informed him of his true identity, the community to which he belonged, and its faith. He certainly witnessed the injustice and persecution meted out to his people, as also the extensive corruption prevalent in Egyptian society.

Hoton mutumin da ya fadi ya mutu jiya kawai yana ci gaba da bayyana sarai a zuciyar Musa, haka ma nadamarsa, tubarsa, da alkawarinsa ga Allah. Tsoron da yake yi cewa wani abu zai same shi sakamakon haka shi ma yana da gaske, wanda shi ne ya sa Musa ya fashe da zargin Bani Isra'ila da cewa mai husuma ne: "Musa ya ce masa: "Lalle kai mutum ne mai husuma a fili."" (Aya ta 18) Mutumin ya zama kamar yana cikin husuma marar iyaka, wanda babu makawa yana kara fushi a kan Bani Isra'ila a lokacin da ba su iya kare kansu ko shirya cikakken tawaye ba. Babu wani alheri da zai fito daga irin wannan ƙiyayya.

The image of the man falling dead only the day before was still vivid in Moses’ mind, as was his regret, repentance, and pledge to God. His fear that he may come to harm as a result was also genuinely felt, which explains Moses’ outburst accusing the Israelite of being quarrelsome: “Moses said to him: “Indeed, you are clearly a quarrelsome fellow.” (Verse 18) The man appeared to be involved in endless quarrels which inevitably enhanced angry feelings against the Children of Israel at a time when they could not protect themselves or mount a full- scale revolution. Nothing good could come from such animosity.

Amma duk da haka Musa ya cika da fushi a kan mutumin Masar, ya kuma yi niyyar bugun sa kamar yadda ya bugi wancan. Wannan ya sake ba mu hangen halinsa mai zafin rai da kuma nuna jin kai ba tare da tunani ba, yadda rashin adalcin da Isra'ilawa suka sha ya shafe shi sosai, da kuma yadda yake marmarin yin duk abin da zai iya don tunkuɗe zalunci.

Yet Moses was nonetheless full of anger against the Egyptian and moved to strike him as he had the other. This again gives us a glimpse of his passionate and spontaneous personality, of how strongly he was affected by the injustice suffered by the Israelites and how keen he was to do whatever he could to repel aggression.

Amma da ya so ya buge wanda yake abokin gaba gare su, sai wancan ya ce: "Musa! Shin kana so ka kashe ni kamar yadda ka kashe wani mutum jiya? Ba ka son komai sai ka zama azzalumi a cikin ƙasa, kuma ba ka son ka zama mai gyara."' (Aya ta 19)

But then, when he was about to strike the one who was their enemy, the latter exclaimed: Moses! Do you want to kill me as you killed another man yesterday? You want only to become a tyrant in the land, and you do not want to be one who sets things right.’ (Verse 19)

Idan zalunci ya yawaita kuma dabi'u sun lalace, mutane nagari za su yi matukar damuwa idan suka ga sabo yana tsara dokoki da al'adun al'umma, yana kuma lalata yanayin mutane har su karɓi zalunci ba tare da tunanin daukar mataki don kawar da shi ba. Lallai yanayin mutane na iya lalacewa har su zargi wanda ya yi tsayayya da zalunci. Ma su iya ma kiran mutumin da yake kokarin hana zalunci ya same shi ko wasu "azzalumi a cikin kasa", kamar yadda wannan Bamasare na biyu mai suna Musa ya kira. Gaskiyar magana ita ce, yanayin da azzalumi ke cutarwa yadda yake so, babu wanda zai tsayayya masa, ya zama abin saba har mutane suka karɓe shi a matsayin al'ada wadda ke nuna kyakkyawar dabi'a, da'a da tsari mai kyau na al'umma. Idan wani ya tashi ya rushe irin wannan mummunan tsari, muryarsu za ta yi ƙara, suna kiransa mai kisa ko azzalumi. Shi ne zai sha yawancin zargi, yayin da mai laifi zai tsira da ƙaramin suka, idan ma an soke shi kwata-kwata.

Ya bayyana cewa, a lokacin da mutumin ya tunatar da shi abubuwan da suka faru a jiya, Musa bai ci gaba ba. An bar Bami'ce ya gudu ya tafi ya faɗa wa Fir'auna da mutanensa cewa Musa ne ya kashe mutumin. Anan ma akwai giɓi a labarin. Abu na gaba da aka faɗa mana shi ne game da wani mutum wanda ya yi gaggawar zuwa daga ƙarshen birnin don ya gargadi Musa game da wata maƙarƙashiya ta kashe shi. Ya ƙara ba Musa shawara cewa ya gudu daga birnin don ceton rayuwarsa.

It appears that when the man reminded him of events the day before Moses did not proceed. The Egyptian was spared, left to run off and tell Pharaoh and his men that Moses was the killer. Here again there is a gap in the story. The next thing we are told of concerns a man hurrying from the farthest end of the city to warn Moses of a plot to do away with him. He further advised Moses that he should flee the city to save his life:

Sai wani mutum ya zo cikin gaggawa daga iyakar birnin. Ya ce: Musa! Manyan mutanen nan suna shirin kashe ka. Saboda haka ka tsira da kanka. Ina ba ka shawara ta gaskiya. (Aya ta 20)

Then a man came at speed from the farthest end of the city. He said: Moses! The nobles are plotting to kill you. So get yourself away. I am giving you sincere advice. (Verse 20)

Wannan a bayyane yake cewa aikin hannun Allah ne. A daidai lokacin da ya dace, wani abu yakan shiga tsakani don cika nufinsa. Manyan mutanen gwamnatin Fir'auna yanzu sun san cewa Musa ne ke da alhakin mutuwar ɗan ƙasarsu. Sun ɗauka wannan a matsayin barazana, wanda ke nuna tawaye daga Banu Isra'ila. Saboda haka, dole ne a kawar da Musa. Da ya kasance kisan kai na yau da kullum, da ba zai cancanci Fir'auna da manyan mutanensa su shagaltu da shi ba. Don haka hannun Allah ya zaɓi ɗaya daga cikin irin waɗannan mutane ya hanzarta al'amura. Mafi yawan lokuta shi ne mumini ɗaya tilo a gidan Fir'auna wanda ya ɓoye imaninsa, kuma wanda aka ambata dalla-dalla a Sūrah 40, Mumini. An zaɓe shi ya yi gaggawa daga ƙarshen birnin don ya gargaɗi Musa kafin mutanen Fir'auna su isa gare shi. Gargaɗin yana da sauƙi: "Ya Musa! Manyan mutane suna shirin kashe ka. Don haka ka tsira da kanka. Ina ba ka shawara ta gaskiya." (Aya ta 20)

This is clearly the work of God’s hand. At the right moment, something intervenes to carry out His will. The leading personalities of Pharaoh’s government were now aware that Moses was responsible for their compatriot’s death. They would have seen this as spelling danger, smacking of rebellion by the Children of Israel. Hence, Moses needed to be removed. Had it been an ordinary case of murder, it would have not deserved that Pharaoh and his chiefs be preoccupied with it. Therefore, God’s hand selected one of those very people to precipitate events. Most probably he was the one believer in Pharaoh’s household who had kept his faith secret and who is mentioned in detail in Sūrah 40, The Believer. He was chosen to go at speed from the farthest end of the city to warn Moses before Pharaoh’s men could reach him. It was a simple warning: “Moses! The nobles are plotting to kill you. So get yourself away. I am giving you sincere advice.” (Verse 20)

Kusan ba mu riga mun samu damar tunanin addu'ar Musa mai zafi ba, sai surah ta yi saurin komawa ga wani fage na gaba wanda ke kawo karshen wahalhalunsa. Wannan ya fara ne da kalmar fa, wadda ke nuna jerin abubuwa cikin sauri. Kamar dai sammai suna gaggawar amsa addu'ar Musa:

We have barely had time to absorb Moses’ passionate prayer when the sūrah quickly moves on to the next scene that ushers in an end to his troubles. This begins with the conjunction fa, indicating a quick sequence. It is as if the heavens rush to respond to Moses’ prayer:

Ɗaya daga cikin mata biyun ta dawo gare shi, tana tafiya cikin kunya, tana cewa: "Mahaifina yana kiran ka, don ya biya ka ladan yadda ka shayar mana da dabbobinmu." (Aya ta 25)

One of the two women then came back to him, walking shyly, and said: My father invites you, so that he might duly reward you for having watered our flock for us.” (Verse 25)

Ceto ne mai sauri daga Allah. Yana zuwa ne a cikin sigar gayyata da tsohon nan ya aika, wanda yake son ya karɓi Musa da baƙunci saboda aikinsa mai daraja. Gayyatar tana isa ne ta hannun "ɗaya daga cikin mata biyu" wadda ta zo tana tafiya cikin kunya, kamar yadda ya kamata budurwa mai kyawawan halaye ta yi tafiya, ba tare da nuna ado ko jan hankali ba. Tana isar da gayyatar cikin gajeru kuma a sarari, yadda Alƙur'ani ya bayyana cewa:

It is a quick rescue granted by God. It comes in the form of an invitation sent by the old man, who wants to extend his hospitality to Moses for his noble action. The invitation is delivered by “one of the two’ who came walking shyly,’ as a virtuous young woman should walk, displaying neither adornment nor temptation. She delivers the invitation in a brief and clear manner which the Qur’ān expresses as:

"Mahaifina yana gayyatarka, domin ya saka maka da kyau saboda ka shayar da garkenmu mana." (Aya ta 25) Duk da kunyar da take da ita, tana magana a fili, ba tare da jinkiri ba, tana isar da saƙonta gaba ɗaya. Wannan kuma yana nuna kyakkyawar dabi'a mai tsarki. Kunyarta ba ta rinjaye ta ba, domin tana da tabbaci cikin tsarkinta da kyawawan halayenta.

“My father invites you, so that he might duly reward you for having watered our flock for us.” (Verse 25) Shy as she was, she speaks clearly, without hesitation, and delivers her message in full. This is, again, a reflection of a pure and virtuous nature. Her shyness does not overcome her, because she is assured by her purity and virtue.

Surah ta ƙare wannan ƙaramin yanayi, tana iyakance shi ga isar da kiran da karɓar Musa. Yanayi na gaba yana nuna Musa tare da wani tsoho wanda ba a bayyana sunansa ba. Wasu rahotanni sun ce sunansa Yathrūn, kuma ya kasance ɗan'uwan Annabi Shu'aibu. "Sa'ad da [Musa] ya je wurinsa ya ba shi labarinsa, ya ce: Kada ka ji tsoro. Yanzu ka sami tsira daga mutanen azzalumai." (Aya ta 25)

Tsohon mutumin ya bi shawarar 'yarsa. Wataƙila ya lura cewa akwai soyayya tsakanin 'yarsa da Musa, wadda za ta iya zama tushen iyali mai farin ciki. Abu ne na halitta kawai cewa budurwa mai lafiyayyen hali, wadda ba ta lalace ba, ta karkata zuciyarta ga mutumin da ta ga ƙarfi da gaskiya a cikinsa. Saboda haka, tsohon mutumin ya haɗa manufofin biyu, ya ba Musa shawarar ya auri ɗaya daga cikin 'ya'yansa mata a madadin aikin shekara takwas. Idan Musa ya ƙara wa'adin zuwa shekara goma, wannan zai zama ƙarin alheri, ba alkawari da za a riƙe shi a kansa ba.

The old man acted on his daughter’s advice. He probably sensed a mutual liking between his daughter and Moses, one which could be the basis for a happy family. It is only natural that a young woman with a healthy, uncorrupted nature be inclined towards a man in whom she discerns strength and honesty. Hence, the old man combined the two purposes, suggesting to Moses that he marries one of his daughters in return for eight years work. Should Moses increase the period to ten years, this would be an added favour, not a commitment to which he would be held:

Ubansa ya ce: "Zan aurar maka ɗaya daga cikin waɗannan 'ya'yana mata biyu, bisa sharaɗin cewa za ka yi mini hidima shekara takwas. Idan ka cika shekara goma, zai zama da zaɓinka. Ba na so in ɗora maka wahala. Za ka same ni, idan Allah ya so, mutum mai gaskiya."

[The father] said: ‘I will give you one of these two daughters of mine in marriage on the understanding that you will remain eight years in my service. If you should complete ten years, it will be of your own choice. I do not wish to impose any hardship on you. You will find me, if God so wills, an upright man.’ (Verse 27)

Frankly and simply, the old man offered one of his daughters, without naming her, as a wife for Moses. But he may have felt that the intended girl was known to him, as they seemed inclined towards each other. He stated this without any embarrassment, for the offer was one of marriage. There is, after all, nothing to be embarrassed about when the aim is to build a home and establish a family. It is only when people move away from sound, natural values to observe unhealthy traditions that they are unnecessarily restricted. Thus, in our social environment today, we see that no parent or guardian can approach a man of sound faith and integrity to propose that he should marry his daughter, sister or other relative. Such traditions make it imperative that the man or his parents should make the proposal, as it is improper that a proposal should be made by the woman's side. The irony is that under such deviant traditions and in such a social environment, young men and women meet, talk and play together without any intention to get engaged to be married. Once the idea of marriage is entertained, affected shyness is observed and other barriers are erected to prevent any simple, frank and honest discussion.

Shekaru goma da aka amince da su tsakanin mutanen biyu sun wuce, wanda hakan ya kai mu ga kashi na uku na labarin. Muna ganin Musa yana kan hanya kuma, yana komawa ta hanyar da ya bi shi kaɗai shekaru goma da suka wuce. Amma wannan lokacin yana tafiya tare da iyalinsa.

The ten years agreed between the two men have passed, bringing us to the story’s third episode. We see Moses on the road again, backtracking along the route he had taken alone ten years previously. This time though he is travelling with his family.

Yanayin wannan tafiya ta biyu ya bambanta gaba ɗaya. Yana gab da karɓar wani abu a hanya wanda ba zai taɓa yin tunanin sa ba. Ubangijinsa zai kira shi, ya yi magana da shi. Zai ɗora masa aikin da Shi ya shirya shi dominsa.

The atmosphere on this second journey is totally different. He is about to receive, on the way, something that he could never have imagined. His Lord will call him and speak to him. He will assign to him the mission for which He has prepared him.

Saboda haka, Musa zai isar da saƙon Allah ga Fir'auna da manyan mutanensa, yana roƙon su da su saki Banu Isra'ila don su bauta wa Allah shi kaɗai, ba tare da sanya abokin tarayya a gare shi ba, kuma su karɓi ƙasar da Allah ya yi musu alkawarinta. Ta haka ne Musa zai zama abokin gaba kuma tushen baƙin ciki ga Fir'auna, da Haman, da rundunoninsu. A taƙaice, zai zama sanadin halakarsu.

Moses is, thus, to deliver God’s message to Pharaoh and his nobles, asking them to release the Children of Israel so that they can worship God alone, associating no partners with Him, and taking possession of the land God has promised them. In this way, Moses would be an enemy and source of grief for Pharaoh, Hāmān and their hosts. In essence, he would bring about their downfall.

Sa'ad da Musa ya cika wa'adinsa, ya yi tafiya tare da iyalinsa, sai ya hango wuta a gangaren Dutsen Sinai. Sai ya ce wa iyalinsa: "Ku jira nan, domin na hango wuta. Watakila zan kawo muku wani labari daga can, ko kuma wani garwashi daga wutar domin ku dumama kanku." Amma da ya zo kusa da ita, sai aka kira shi daga gefen dama na kwarin, daga cikin itace a wurin mai albarka:

When Moses had fulfilled his term, and was travelling with his family, he perceived a fire on the slope of Mount Sinai. So he said to his family: “Wait here, for I perceive a fire. Perhaps I may bring you from there some information, or a burning brand from the fire so that you may warm yourselves.’ But when he came close to it, he was addressed from the right-side bank of the valley, out of the tree on the blessed site:

Musa! Lalle ni ne Allah, Ubangijin talikai. Ka jefar da sandarka. To amma da ya gan shi yana motsi kamar maciji, sai ya juya ya gudu, ba tare da ya waiwaya ba. [Allah ya ce]: Musa! Ka matso kusa, kada ka ji tsoro! Lalle kai kana cikin aminci. Yanzu ka sa hannunka cikin rigarka, zai fito fari mai haske ba tare da lahani ba. Sannan ka matsar da hannunka kusa da gefenka don kawar da tsoronka.

Samun amana da saƙo daga wurin Allah aiki ne mai wahala kuma mai ɓangarori da yawa. Wanda aka ɗora wa wannan aiki yana buƙatar wadataccen ƙwarewa, fahimta, ilimi da kyawawan ɗabi'u wajen al'amuran rayuwa. Yana kuma buƙatar falalar Allah ta musamman, wahayinsa da umarninsa.

To be entrusted with a divine message is a hard and multi-faceted task. The one so assigned needs a wealth of experience, understanding, knowledge and refinement in practical matters. They also need God’s special favours, His revelations and directives.

Baya ga saƙon Musulunci da aka bai wa Muhammadu (tsira da amincin Allah su tabbata a gare shi), saƙon Musa watakila shi ne saƙon da ya fi wahala a cikin waɗanda aka bai wa kowane annabi. An aike shi zuwa ga Fir’auna, sarki mafi zalunci a duniya a lokacin. Fir’auna kuma shi ne shugaban sarautar da ta daɗe da kafuwa, kuma wayewar da ta fi ci gaba. Haka kuma, sarki ne da ya buƙaci dukan talakawansa su bauta masa.

Apart from the message of Islam given to Muhammad (peace be upon him), Moses’ message is perhaps the hardest assigned to any prophet. He was sent to Pharaoh, the most tyrannical ruler on earth at the time. Pharaoh was also head of the longest established monarchy, and the most advanced civilization. Furthermore, he was a ruler that demanded to be worshipped by all his subjects.

An an aika Musa ne don ya ceto wata al'umma da ta daɗe a cikin wulakanci, wadda ta daɗe kuma tana karɓar wulakanci a matsayin rabonta. Wulakanci yana lalata yanayin ɗan Adam, yana share kyawawan halaye masu kyau, kuma yana sa abin da ya lalace, ƙazanta da lalacewa ya zama kamar abin karɓa. Ceto irin wannan al'umma aiki ne mai wuya.

Moses was sent to rescue a community that had long been humiliated, and who had long accepted humiliation as their lot. Humiliation corrupts human nature, obliterating its good, beautiful aspects and making what is rotten, filthy and decadent appear acceptable. To rescue such a community was a tough assignment.

Haka kuma, mutanen da za a yi wa saƙon nasa magana sun karkata daga tsohon addinin su. Zukatansu ba su da 'yanci da za su karɓi sabon addinin cikin sauƙi, kuma ba za su iya dacewa da addinin asalinsu ba. Yin magana da irin waɗannan mutane zai zama mai wahala, kuma hakan yana ƙara wahala saboda yawan karkacewa da sababbin abubuwan da suka ƙirƙira a cikin ƙarnuka da dama.

Moreover, the people to be addressed by his message had deviated from their old faith. Their hearts were neither free to readily accept the new faith, nor could they conform to their original faith. Addressing such people would be difficult, made all the more so by the numerous deviations and innovations they had introduced over several generations.

Sa'ad da Musa ya cika wa'adinsa, ya yi tafiya tare da iyalinsa, sai ya hango wuta a gefen Dutsen Sinai. Sai ya ce wa iyalinsa: "Ku jira nan, domin na hango wuta. Watakila in kawo muku wani labari daga can, ko wani gunguma mai ci daga wutar, domin ku yi dumi." (Aya ta 29)

When Moses had fulfilled his term, and was travelling with his family, he perceived a fire on the slope of Mount Sinai. So he said to his family: Wait here, for I perceive a fire. Perhaps I may bring you from there some information, or a burning brand from the fire so that you may warm yourselves. (Verse 29)

Me zai iya faruwa ga Musa da ya sa ya koma Masar a lokacin da sharuddan kwangilarsa da dattijon suka cika? Ya bar Masar cikin tsoro, yana tsammanin mutuwa saboda rawar da ya taka cikin kisan wani Bamasare ba da gangan ba. Me zai sa ya manta da irin wannan haɗari, alhali Fir'auna da manyan fadawansa ne suke so su kawar da shi? Hannun ne da ya ja matakansa a tsawon rayuwarsa. Watakila a wannan karo ma ya ja shi ta hanyar sha'awar gida da mutanensa ta dabi'a. Watakila ya rage masa jin haɗarin zuwa mafi ƙanƙanta, ta yadda zai iya ɗaukar aikin da aka halicce shi kuma aka shirya shi dominsa.

What could have happened to Moses to make him return to Egypt when the terms of his contract with the old man were fulfilled? He had left it in fear, expecting death for his part in the unwitting murder of an Egyptian. What could have caused him to forget such danger when it was Pharaoh and his chiefs that wanted rid of him? It is the hand that guided his footsteps throughout his life. It might this time have guided him through natural feelings of nostalgia for one’s home and people. It might have reduced his sense of danger to a minimum, so that he could now take up the mission for which he was created and prepared.

Don haka, muna ganin Musa a kan hanyarsa ta komawa Masar, tare da iyalinsa, cikin duhun dare, bayan ya ɓata hanya. Dare ne mai sanyi, wanda ya sa ya ji daɗi idan ya ga wuta a nesa. Ya nufi wannan hanya don ya samu wani bayani ko kuma wuta mai ci. Wannan, to, shi ne yanayi na farko a cikin wannan kashi.

Anyway, we see Moses on his return journey to Egypt, with his family, in the dark of the night, having lost his way. It was a cold night, which made him pleased at the sight of fire in the distance. He headed in that direction to get some information or a firebrand. This, then, is the first scene in this episode.

Yanayin na biyu ya gaya mana game da babban abin mamaki da aka shirya wa Musa: "Amma a lokacin da ya matso kusa da shi, sai aka kira shi daga gefen dama na kwarin, daga cikin bishiya a wurin mai albarka." (Aya ta 30) Muna ganinsa yana nufin wutar, a gefen dama na kwarin. Daga nan wannan wuri ya zama mai albarka. Dukkan halitta yanzu tana amsa wannan kira mai girma da Musa ya samu "daga cikin bishiya", wadda watakila ita ce kaɗai bishiya a wurin.

Wannan fage mai ban mamaki ya ƙare; lokaci ya wuce kuma wuri ya canja. Musa da Haruna yanzu suna fuskantar Fir'auna, suna nuna alamomin Allah bayyananne, suna karyata hujjojin ƙarya, kuma suna bayyana shiriyar Allah. An nuna ƙarshen: nutsewa a cikin wannan rayuwa ta duniya, da la'ana a rayuwa ta gaba. Duk wannan an bayyana shi a cikin jerin ayoyi gajeru kuma masu taƙaitawa.

This awesome scene is closed; time passes and the location changes; Moses and Aaron are now facing Pharaoh, producing God’s clear signs, refuting the arguments of falsehood and explaining God’s guidance. The end is shown: drowning in this present life, and a curse in the life to come. All is expressed in a series of short, concise verses:

Sa'ad da Musa ya zo musu da ayoyinmu bayyanannu, suka ce: "Ba wani abu ba ne sai sihiri da aka ƙage. Ba mu taɓa jin irin wannan ba a wurin kakanninmu na dā." Musa ya ce: "Ubangijina ya fi sani wanda ya zo da shiriya daga gare shi, kuma wanda za a ba gidan ƙarshe. Azzalumai ba za su taɓa samun nasara ba." Fir'auna ya ce: "Ya ku manyan mutane! Ban san wani abin bauta da kuke da shi ba face ni. To, ya Haman, ka kunna mini wuta a kan yumɓu, ka gina mini hasumiya mai tsayi, domin in duba abin bautar Musa; ko da yake ina ganin shi maƙaryaci ne." Haka ya yi girman kai a cikin ƙasa, shi da rundunansa, ba da gaskiya ba, suna tsammanin ba za su koma wurinmu ba. Saboda haka muka kama shi da rundunansa, muka jefa su cikin teku. Ku duba yadda ƙarshen azzalumai ya kasance. Muka kuma sanya su shugabanni masu kira zuwa wuta, kuma ba za a taimake su ba a Ranar Tashin Alƙiyama.

When Moses came to them with Our clear signs, they said: ‘This is nothing but forged sorcery. Never did we hear of the like of this among our forefathers of old. ‘Moses replied: My Lord knows best who comes with guidance from Him, and to whom the future belongs. Never will the evildoers be successful.’ ‘Nobles!’ said Pharaoh. ‘I know of no deity that you could have other than myself. Well, Hāmān, kindle for me a fire [to bake bricks] of clay, and then build me a lofty tower, so that I may have a look at the god of Moses; even though I am convinced that he is one who tells lies.’ Thus arrogantly did he and his hosts behave on earth, against all right, thinking that they would never return to Us. And so We seized him and his hosts and cast them in the sea. Look what happened in the end to those wrongdoers. And We made them leaders who called others to the fire. No help will they ever receive on the Day of Resurrection.

Mun sanya la'ana ta bi su a wannan duniya, kuma a Ranar Tashi za su kasance daga cikin waɗanda aka ƙi.

We caused a curse to follow them in this world, and on Resurrection Day they will be among those who are spurned. (Verses 36-42)

Sūratu ta bar tarihin fitar Banu Isra'ila daga Masar, da abubuwan da suka biyo baya gaba ɗaya, domin ta ambaci makomar Musa bayan ta nuna mana ta Fir'auna.

The sūrah leaves out the entire history of the Children of Israel’s departure from Egypt, and the events that followed, in order to mention Moses’ lot after having shown us Pharaoh’s:

Bayan waɗancan al'ummomin da Muka halakar, Muka ba Musa Littafi mai ba da haske ga mutane, shiriya da rahama, domin su yi tunani.

And so after We had destroyed those earlier generations, We gave Moses the book providing insight for mankind, as a guidance and grace, so that they may reflect.

(Aya ta 43)

(Verse 43)

Wannan babbar falala ce da aka yi wa Musa. Gado ne mai daraja: littafi da Allah ya saukar masa domin ya ba mutane sabuwar fahimta da shiriya game da abin da yake daidai. Amma dole ne muminai su tuna yadda ikon Allah ya shiga tsakani don ceton raunana da kuma kayar da masu iko. Dole ne su yi tunani a kan yadda ake halakar da azzalumai, da kuma yadda ake daukar fansa ga wadanda ake zalunta tare da ba su iko.

This is certainly a great favour given to Moses. His is an honourable bequest: a book revealed to him by God in order to give mankind new insight and guidance into what is right. Believers must, however, remember how God’s power intervened to save the weak and overcome the powerful. They must reflect on how oppressors are destroyed and the oppressed avenged and given power.

Ta haka labarin Musa da Fir'auna kamar yadda aka bayar da shi a cikin wannan surar ya ƙare. Yana bayyana a fili cewa aminci da tsaro ana iya samunsu ne kawai ta hanyar kasancewa a gefen Allah, yayin da tsoro kullum yana da alaƙa da nisantar Allah. Haka kuma yana nuna yadda hannun Allah ke shiga tsakani don kalubalantar zalunci da kuma cin nasara a kansa, a lokacin da ƙarfinsa ya zama kamar ba za a iya tsayayya da shi ba.

Thus ends the story of Moses and Pharaoh as related in this sūrah. It makes clear that safety and security can only be achieved by being on God’s side, while fear is always associated with moving away from Him. It also shows how God’s hand intervenes to challenge tyranny and overcome it, when its power seems irresistible.

Al'ummar musulmi mai tasowa a Makka tana buƙatar fahimtar wannan ra'ayi da kuma tabbatar da shi, yayin da masu bautar gumaka masu girman kai su ma suna buƙatar yin tunani a kansa. Haka kuma, wannan ra'ayi yana da muhimmanci a duk lokacin da kuma duk inda muminai suke kira zuwa ga gaskiya, zalunci kuwa yana tsaye a hanyarta.