Wannan sūrah tana ba da labarin wani babban al'amari daga tarihin Musa, wanda ya dace sosai da babban jigon surar da kuma jaddadawa da take yi kan makomar waɗanda suke musun saƙonnin Allah, suna zarginsu da ƙirƙira ga manzannin Allah. Haka kuma tana ta'azantar da Annabi ﷺ yayin da yake fuskantar zarge-zargen kafirai, tana tabbatar masa cewa Allah koyaushe zai kula da saƙonSa da waɗanda suka yi imani da shi, da waɗanda suke ci gaba da yada shi duk da tsananin adawa. Irin waɗannan masu kira na iya zama marasa ƙarfi, ba su iya daidaita ƙarfin azzalumai da suka tsaya gāba da su, waɗanda ke cutar da su da zalunci mai tsanani. Wannan, kuma, shi ne ainihin halin da Musulmai suke ciki a Makka a lokacin. Bayar da irin waɗannan labarun tarihi na ɗaya daga cikin hanyoyin ilmantar da al'ummar Musulmi da Alƙur'ani ya yi amfani da su.

The sūrah recounts here a major episode from Moses’ history, which fits perfectly with the main theme and the emphasis it places on the fate of those who deny divine messages, accusing God’s messengers of fabrication. It also comforts the Prophet as he faces the unbelievers’ accusations, reassuring him that God will always take care of His message and those who believe in it and continue to advocate it in the face of determined opposition. Such advocates may be powerless, unable to match the might of the tyrannical forces lined up against them and who subject them to brutal persecution. This incidentally was precisely the case of the Muslims in Makkah at that time. Providing such historical accounts was one of the means of educating the Muslim community employed in the Qur’ān.

A baya cikin Alƙur'ani, an ba da labaran Musa a cikin Suratul Baƙara (Sura ta 2) da Suratul Ma'ida (Sura ta 5)

Earlier in the Qur’ān, episodes from Moses’ story were told in Sūrahs 2 The Cow, 5

Suratul Ma'ida, 7 Suratul A'raf, 10 Yunus, 17 Al-Isra'i, 18 Al-Kahf da 20 Ta Ha, tare da wasu takaitattun ambato a cikin sauran surori. A kowane hali, labarin ko ambaton da aka gabatar ya dace sosai da jigon surar, kuma ya yi daidai da babban hanyar mahallin surar. Haka lamarin yake a nan. Labarin a fili yake yana ba da gudummawa wajen bayyana jigon.

The Repast, 7 The Heights, 10 Jonah, 17 The Night Journey, 18 The Cave and 20 Ţā Hā, with some brief references to it in other sūrahs. In each case, the presented episode or reference fits perfectly with the theme of the sūrah and matches the main drift of its context. The same applies here. The account clearly contributes to the illustration of the theme.

Anan, mun ga yadda Musa ya fuskanci adawa daga Fir'auna da mutanensa. Labarin ya ƙare da nutsewarsu, domin hana duk wani yunƙuri na tsananta wa Musa da mabiyansa. Haka kuma ya ambaci cewa an ceci Musa da Banu Isra'ila.

Ubangijinka ya kira Musa: "Ka je wurin mutanen azzalumai, mutanen Fir'auna. Shin ba za su ji tsoron Allah ba?" Ya ce: "Ya Ubangijina, ina tsoron cewa za su karyata ni, sai kirjina ya matsu, harshena kuma bai iya bayyana magana sosai ba. Saboda haka ka aiko Haruna. Haka kuma suna da laifi a kaina, don haka ina tsoron cewa za su kashe ni." Ya ce: "A'a, ba haka ba! Ku tafi, ku biyu, tare da alamominmu; Mu muna tare da ku, muna ji. Ku tafi, ku biyu, wurin Fir'auna, ku ce: 'Mu manzannin Ubangijin talikai ne. Ka bar Bani Isra'ila su tafi tare da mu.'" (Ayoyi 10-17)

Your Lord called Moses: ‘Go to the wrongdoing people, the people of Pharaoh. Will they have no fear of God?’ He said: My Lord, I fear that they will charge me with falsehood, and then my breast will be straitened and my tongue will not be fluent. So send as well for Aaron. Moreover, they have a charge of crime against me, and I fear that they will kill me. ‘Said He: ‘By no means! Go forth, then, both of you, with Our signs; We are with you, listening to all. Go, both of you, to Pharaoh, and say: ‘We are messengers from the Lord of all the worlds: Let the Children of Israel go with us.’ (Verses 10-17)

Adireshin da ke nan an yi shi ne ga Annabi Muhammadu (ﷺ). A farkon sūrah, Allah (SWT) yana ce masa: "Shin, watakila, za ka kashe kanka da baƙin ciki saboda ba za su yi imani ba? Idan Mu ka so, Za Mu saukar musu daga sama wata alama wadda wuyansu zai kasance a durƙushe da biyayya a gabanta. Amma duk lokacin da wata sabuwar tunatarwa ta zo musu daga wurin Mai rahama, sukan juya mata baya. Lalle sun ƙaryata (gaskiyar wahayin); kuma nan ba da daɗewa ba za su san abin da suke yi wa ba'a." (Ayoyi 3-6) Sūrah ɗin sai ta ba shi labarin abin da ya faru ga wasu al'ummomi waɗanda suka ƙi saƙonnin Allah, da yadda suka sha azabarSa.

The address here is to the Prophet Muhammad (peace be upon him). At the opening of the sūrah, God says to him: “Would you, perhaps, torment yourself to death [with grief] because they would not believe? If We will, We can send down to them from the skies a sign before which their necks will remain bent in submission. Yet whenever any fresh reminder comes to them from the Most Merciful, they always turn their backs on it. They have indeed denied [the truth of revelation]; and they will in time come to understand what it was they were wont to deride.” (Verses 3-6) The sūrah then gives him accounts of what happened to some of the communities that rejected God’s messages and how they suffered His punishment.

"Ubangijinka ya kira Musa: Ka je wurin mutanen azzalumai, mutanen Fir'auna. Shin ba za su ji tsoron Allah ba?" (Ayoyi 10-11) Wadannan ayoyi biyu sun zana fage na farko da ke nuna yadda aka ba Musa sakonsa. Ya fara da bayyana mutanen da zai je wurinsu, yana mai bayyana su da 'azzalumai'. Suna cutar da kansu sosai ta hanyar musun sakon Allah, kuma suna yi wa Banu Isra'ila babban zalunci, suna kashe maza amma suna barin mata da rai, suna kuma azabtar da su sosai. Saboda haka, surar ta siffanta su da azzalumai kafin ta ayyana su wane ne. Sannan ta kira Musa da dukkan mutane su yi mamaki a kansu: "Shin ba za su ji tsoron Allah ba?" Shin za su ci gaba da sakaci game da abin da zalunci nasu zai iya haifarwa? Shin ba za su gyara hanyoyinsu na batattu ba? Lallai halinsu abu ne na musamman.

Har zuwa yanzu mun ga yadda aka damƙa wa Musa da Haruna saƙon, da yadda aka zayyana musu aikinsu. Amma labulen ya faɗi a nan. Sa'ad da daga bisani aka sake ɗaga shi, muna gani sarai game da arangamar da ta faru da Fir'auna. Abin da ke tsakanin su kuwa yawanci ana share shi.

Up to this point we have watched as the message is entrusted to Moses and Aaron, and how their task is outlined for them. But the curtains fall here. When, a moment later, they are raised again, we are in full view of the confrontation that takes place with Pharaoh. What happens in between is typically deleted.

Fir'auna ya ce: "Ashe, ba mu rene ka ba tun kana jariri, kuma ba ka zauna tare da mu shekaru masu yawa na rayuwarka ba? To amma ka aikata wannan aikin naka alhali kana kafiri." Musa ya amsa: "Na aikata shi alhali ina cikin batanci tukuna, kuma na gudu daga gare ku saboda ina tsoronku. Sai Ubangijina ya ba ni hikima mai kyau, ya kuma mai da ni daya daga cikin manzanninsa. Kuma wace irin ni'ima ce wannan da kake min gori da ita? Ashe, ba don ka bautar da Isra'ilawa ba ne?"

[Pharaoh] said [to Moses]: Did we not bring you up when you were an infant? And did you not stay with us many years of your life? Yet you have done that deed of yours while being an unbeliever.’ Replied [Moses]: ‘I committed it while I was still going astray; and I fled from you because I feared you. Then my Lord granted me sound judgement and made me one of [His] messengers. And what sort of favour is this you are taunting me with: was it not because you had enslaved the Children of Israel?’ (Verses 18-22)

Fir'auna ya yi mamaki yayin da Musa ya yi wata ikirari da ba a zata ba, cewa shi manzo ne daga wurin Allah, Ubangijin talikai. Ya ƙara yin mamaki yayin da Musa ya buƙaci ya saki Banu Isra'ila. Abu na ƙarshe da ya sani game da Musa shi ne cewa an renaye shi a fadarsa bayan an same shi a matsayin jariri yana iyo a cikin kwando a kogin Nilu. Yana saurayi ya kashe wani mutumin Masar da ke cikin faɗa da wani Ba'isra'ile, sannan ya gudu. An ce mutumin Masar da ya kashe yana cikin mutanen da ke tare da Fir'auna.

Pharaoh is amazed as Moses makes his unexpected claim to be a messenger from God, the Lord of the universe. He is further amazed as Moses demands that he free the Children of Israel. The last thing he knew of Moses was that he was brought up in his palace after being found as a newborn child floating in a basket on the Nile. As a young man he had killed an Egyptian who was involved in a fight with an Israelite and ran away. It is said that the Egyptian he killed belonged to Pharaoh’s entourage.

Wannan yana nufin cewa akwai babban gibi tsakanin matsayin Musa a lokacin nan da kuma sababbin da'awarsa da ya gabatar wa Fir'auna 'yan shekaru goma kacal bayan haka. Saboda haka, Fir'auna ya yi izgili, yana tambaya cikin kamar mamaki: "Ba mu rene ka ba tun kana jariri? Ba ka zauna tare da mu shekaru masu yawa na rayuwarka ba? Amma kuma ka aikata wannan aiki naka alhali kai kafiri ne." (Aya ta 18-19) Shin haka ake biyan alherinmu, tunda mun kula da kai tun kana yaro karami? Shin yana da adalci ka zo yau kana ikirarin addini wanda ba namu ba, kana tawaye ga ikon sarkin da ya rene ka a fadarsa, kana kuma kiran mutane su bar bautarsa?

A wannan lokacin, Fir'auna ya daina wannan hujja, ya tambayi Musa game da babban abin da yake da'awa, amma tambayarsa tana ɗauke da alamun izgili da raina wa ba kowa ba face Allah da kansa. "Fir'auna ya ce: Menene wannan 'Ubangijin talikai'?" (Aya ta 23) Yaya girman kai da rashin kunya! Yana cewa: menene wannan Ubangijin talikai da kake bayyana kanka a matsayin manzonsa? Irin wannan tambaya ba za ta iya nufin komai ba face musanta ainihin maudu'in da take nufi, da izgili ga maganar da mai yinta. Yana ɗaukar dukan lamarin a matsayin abin da ba zai yiwu ba, kuma wanda bai cancanci tattaunawa ba.

At this point, Pharaoh stops this line of argument and asks Moses for the central point of his claims, but his questioning carries overtones of ridicule and derision aimed at none other than God Himself. “Pharaoh said: And what is that ‘Lord of all the worlds?’” (Verse 23) How arrogant and insolent! He is saying: what is this Lord of the worlds about whom you describe yourself as His messenger? Such a question can only mean a denial of the very point it relates to, and a ridicule of the statement and the person making it. He considers the whole situation impossible and unworthy of discussion.

Amsar Musa ta nuna cewa Ubangijin dukkan halittu ne, na sama da na kasa da duk abin da ke tsakaninsu. Ya ce: "[Musa] ya amsa: Shi ne Ubangijin sammai da kasa da duk abin da ke tsakaninsu, idan kun kasance masu yakini." (Aya ta 24) Don haka, amsarsa ta karyata ikirarin Fir'auna, ta sa ya zama banza. Ya gaya masa cewa Allah shi ne Ubangijin dukkan duniya, wadda ikon Fir'auna ko iliminsa ba zai taba kaiwa gare ta ba. Matsakaicin abin da Fir'auna zai iya yin alfahari da shi shi ne cewa shi allah ne ga mutanen kwarin Kogin Nilu, kuma ubangijinsu gaba daya. Amma wannan karamin dan abu ne idan aka kwatanta shi da sammai da kasa da duk abin da ke tsakaninsu. A cikin amsar Musa muna ganin yadda ya kore ikirarin Fir'auna a matsayin fankama, yana karkatar da hankalinsa zuwa ga sararin duniya mai fadi, yana gayyatarsa ya yi tunani a kan girmansa da Wanda shi ne Ubangijinsa. Lallai wannan shi ne Ubangijin dukkan halittu. Ya kammala amsarsa da wata magana mai gayyatar mutane su yi aiki domin samun yakini: "Idan kun kasance masu yakini." Fir'auna ya juya ga wadanda ke kewaye da shi, yana nuna mamaki game da wannan amsa. Ko kuma ya so kada su shafu da ita. Wannan dabi'a ce ta dukkan azzalumai, wadanda ke tsoron cewa kalmomin gaskiya masu sauki za su iya shafar zukata da tunanin jama'a:

Moses’ reply points to God’s Lordship over the entire visible universe and all that there is in it: “[Moses] answered: He is the Lord of the heavens and the earth and all that is between them, if you want to be sure.” (Verse 24) Thus, his answer refutes Pharaoh’s denial, rendering it worthless. He tells him that God is the Lord of the entire universe which neither Pharaoh’s power nor his knowledge can ever reach. The utmost that Pharaoh can boast of is that he is a deity over the people of the Nile Valley and its overall lord. But then this is a tiny little particle when compared to the heavens and the earth and all that is between them. We discern in Moses’ answer his dismissal of Pharaoh’s claims as vain boasts, turning his attention to the vast universe, inviting him to contemplate its size and the One who is Lord over it all. That is certainly the Lord of all the worlds. He concludes his answer with a comment inviting the people to work for the achievement of certainty: “If you want to be sure.” Pharaoh turns to those around him, expressing amazement at this response. Or maybe he wanted them not to be influenced by it. This is typical of all tyrants who fear that simple words of truth might influence the hearts and minds of the masses:

Zalunci ba ya tsoron komai fiye da farkawar zukatan mutane. Ba ya ƙin kowa fiye da mai kira zuwa ga bayyanannen hangen nesa da daidaitaccen tunani. Babban abokin gābansa shi ne wanda ke ƙoƙarin farkar da lamirin mutane. Lokacin da Musa ya taɓa zukatan mutane da bayaninsa game da Allah Maɗaukaki, Fir'auna ya yi fushi ƙwarai. Ya kawo ƙarshen muhawara da barazanar tilastawa a bayyane, wadda ita ce hanya ta ƙarshe ga dukan azzalumai, idan suka ji cewa duk wata hujja ta gaba da su ta yi ƙarfi sosai. "[Fir'auna] ya ce: Idan ka taɓa bautawa wani abin bautawa banda ni, lallai zan sa a sa ka a kurkuku." (Aya ta 29)

Tyranny does not fear anything more than the reawakening of people’s hearts. It does not hate anyone more than an advocate of clear vision and right thinking. Its main opponent is the one who tries to awaken people’s consciences. When Moses touched people’s hearts with his description of God Almighty, Pharaoh was extremely angry. He ended the argument with a clear threat of force, which is the ultimate recourse of all tyrants, when they feel that any counter argument is too powerful. “[Pharaoh] said: If you ever serve a god other than me, I will most certainly have you imprisoned.” (Verse 29)

Ga yadda hujjar take, da dalilan da ke goyon bayanta: wata barazana bayyananniya ta daurin kurkuku. Kurkukun yana nan, kuma an riga an dauki wannan mataki a kan wasu. Mataki ne da ke fallasa raunin karya idan ta fuskanci karfin gaskiya. Azzalumai ba su san wata hanya ba.

Such is the argument and the evidence supporting it: a clear threat of imprisonment. The prison is available and the measure itself has been taken against others. It is a measure that exposes the weakness of falsehood when it faces the overwhelming power of the truth. Tyrants know no other way.

Duk da haka, Musa bai rasa natsuwarsa ba. Ta yaya zai rasa ta, alhali shi manzon Allah ne, yana jin goyon bayan da Allah ya yi wa shi da ɗan'uwansa? Wait, the rules say never write "Allah" but use the Hausa word for God. Corrected: Duk da haka, Musa bai rasa natsuwarsa ba. Ta yaya zai rasa ta, alhali shi manzon Allah ne, yana jin goyon bayan da Ubangiji ya yi masa alƙawari, shi da ɗan'uwansa?

Nevertheless, Moses did not lose his composure. How could he have when he is God’s messenger, enjoying the support God has promised him and his brother?

Saboda haka, yana ci gaba da muhawara, yana sake buɗe littafin da Fir'auna yake son rufewa, yana kawo sabuwar hujja: "Ya ce [Musa]: Ko da na kawo maka wata bayyananniyar hujja?" (Aya ta 30) A nan, yana tambayar Fir'auna: shin har yanzu za ka sa a kurkuku na idan na kawo hujja marar kokwanto cewa duk abin da nake faɗa gaskiya ne? Wannan ya sa Fir'auna cikin matsala a gaban babban taro. Ya fahimci cewa idan ya ƙi wannan sabuwar hujja kai tsaye, zai nuna raunin kansa a gaban muhawarar Musa mai ƙarfi: duk da cewa ya siffanta Musa a matsayin mahaukaci. Ya ji cewa zaɓinsa kaɗai shi ne ya buƙaci irin wannan hujja: Saboda haka, "[Fir'auna] ya ce: To, ka kawo ta idan kai mai gaskiya ne." (Aya ta 31)

Wannan wata hanya ce da azzalumai ke komawa gare ta idan suka ji cewa karfinsu na raguwa. Sukan fara sassauta kansu, suna neman taimakon mutanen da suka dade suna tattake su. Suna yin kamar suna tuntubar su, amma wannan na wucin gadi ne ne kawai har sai hatsarin ya wuce. Idan suka sake jin cewa sun tsira, sai su koma ga zaluncinsu, ba su yarda da adawa ko kadan ba.

This is a typical position to which tyrants resort when they feel their grip on power weakening. They seem to soften up, seeking the help of the people they have been trampling over. They put up a facade of consultation with them, but this is only temporary until the danger has passed. When they feel they are safe again, they revert to their tyranny, tolerating no opposition whatsoever.

Waɗanda ke kewaye da shi sun faɗa cikin dabararsa domin sun yi tarayya da ƙaryarsa, kuma suna son yanayin da ake ciki ya ci gaba, domin hakan ne ya tabbatar musu da matsayinsu masu tasiri a tsarin mulki. Sun ji tsoron cewa Musa da Banu Isra'ila za su ƙwace musu ƙasarsu idan jama'a suka bi shi da Haruna. Saboda haka, waɗannan sarakunan masu daraja suka yi saurin ba Fir'auna shawara, suna cewa zai iya daidaita nau'i ɗaya na sihiri da wani, muddin an sami lokacin shiri: "Suka ce: Ka sa shi da ɗan'uwansa su jira ɗan lokaci, ka aika da masu shela zuwa dukkan birane su kawo maka kowane maƙerin sihiri ƙwararre." (Ayoyi 36-37) Shirin shi ne a sami lokaci yayin da Fir'auna yake aika saƙo zuwa dukkan biranen Masar yana kiran kowane ƙwararren mai sihiri da zai iya daidaita ko ya fi Musa.

Those around him fell for his ploy because they shared his falsehood and were keen for the status quo to continue for it ensured their influential positions in the state hierarchy. They feared that Moses and the Children of Israel would take their land from them should the masses follow him and Aaron. Hence, these noble chiefs were quick to give their advice to Pharaoh, suggesting that he could match one type of sorcery with another, provided there was a period of preparation: “They said: Let him and his brother wait a while, and send heralds to all cities to bring before you every sorcerer of great skill.” (Verses 36-37) The plan, then, was to gain time while Pharaoh sent word to all Egyptian cities summoning every skilful sorcerer who could match or excel Moses.

Labulan ya sauka a nan. Idan aka sake ɗaga shi, za mu ga masu sihiri sun taru, da kuma jama'a suna ta taruwa da yawa domin kallon babban gasar nan.

The curtains drop here. When they are raised again we see the sorcerers assembled and the people gathering in large numbers to watch the great contest.

Goyon goyon da suka yi wa masu sihiri ya kai matsayi mai girma, domin suna samun goyon bayan masu mulki. Don haka, mataki ya shirya don yaƙi tsakanin gaskiya da ƙarya, imani na Allah da zalunci: "Sai aka tattara masu sihiri a lokacin da aka ƙayyade, a ranar da aka tsara, aka ce wa mutane: Shin dukanku kun halarta, domin mu bi masu sihiri idan suka yi nasara?" (Ayoyi 38-40)

Sūrah kuma ta zana mana a gaban idanunmu dukkan wannan gwagwarmaya da manyan abubuwan da suka biyo baya:

The sūrah then draws before our eyes the whole contest and the great events that follow:

Musa ya ce musu: ‘Ku jefa abin da za ku jefa!’ Sai suka jefa igiyoyinsu da sandunansu, suka ce: ‘Da ikon Fir’auna, lalle mu ne za mu yi nasara.’ Sai Musa ya jefa sandarsa, sai ta haɗiye abin da suka ƙirƙira na yaudara. Masu sihirin suka fāɗi suna yin sujada, suka ce: ‘Mun yi imani da Ubangijin dukkan halitta, Ubangijin Musa da Haruna.’ [Fir’auna] ya ce: ‘Kun yi imani da Shi kafin in ba ku izini! Lalle wannan shi ne babbanku wanda ya koya muku sihiri! Amma nan ba da daɗewa ba za ku sani. Lalle zan yanke hannayenku da ƙafafunku a kan gefe-gefe, kuma lalle zan giciye ku duka.’ Suka ce: ‘Babu wata cuta [da za ku iya yi mana]. Zuwa ga Ubangijinmu ne lalle za mu koma. Lalle muna fatan Ubangijinmu zai gafarta mana zunubanmu, domin mu ne farkon waɗanda suka yi imani.’ (Ayoyi 43-51)

Moses said to them: ‘Throw whatever you are going to throw!’ So they threw their ropes and staffs, and said: ‘By Pharaoh’s might, it is we indeed who will prevail.’ Then Moses threw his staff and it swallowed up their false devices. The sorcerers fell down prostrating themselves, and said: ‘We believe in the Lord of all the worlds, the Lord of Moses and Aaron. [Pharaoh] said: ‘You believe in Him even before I have given you permission! Surely, this one must be your master who has taught you witchcraft! But in time you shall come to know. I shall most certainly have your hands and feet cut off on alternate sides, and I shall most certainly crucify you all.’ They said:’ No harm [can you cause us]. To our Lord we shall indeed return. We certainly hope that our Lord will forgive us our sins, since we are the first who have believed.’ (Verses 43-51)

Duk wannan yana farawa ne da wani yanayi na yau da kullum, mai natsuwa; duk da haka yana ba mu fahimtar cewa Musa yana cikakken tabbaci cewa shi ne ke wakiltar gaskiya. Saboda haka, bai damu sosai ba da taron masu sihiri da aka tara daga ko'ina cikin Masar, waɗanda suke shirye su yi amfani da ƙwarewarsu don tabbatar da hujjar Fir'auna. Wannan tabbacin nasa yana bayyana a yadda ya barsu su fara: "Musa ya ce musu: Ku jefa abin da za ku jefa!" (Aya ta 43)

It all starts with an ordinary, quiet scene; yet it gives us the sense that Moses was perfectly reassured that he represented the truth. Hence, he cared little for the multitude of sorcerers gathered from all over Egypt, ready to employ their skills to prove Pharaoh’s case. His reassurance is reflected in his allowing them to be the first to start: “Moses said to them: Throw whatever you are going to throw!” (Verse 43)

Kalamansa tana nuna cewa duk abin da za su iya samarwa bai da wata muhimmanci a gare shi.

Saboda haka za mu iya tunanin irin tsoron da ya kama Fir'auna da manyansa lokacin da suka ji sanarwar masu sihiri da imaninsu mai zurfi, wanda ba ya girgiza, ga Allah, wanda yanzu suka fāɗi su yi sujada a gabansa.

We can then imagine the panic that affected Pharaoh and his nobles as they heard the sorcerers’ declaration and their profound, unshakeable belief in God, before whom they now prostrated themselves.

Fir'auna ya yi fushi ƙwarai, sai ya yi musu gargaɗi bayyananne cewa zai ƙaddamar da nau'o'in azaba iri-iri a kansu, masu sihiri. Ya ƙara tuhumarsu da cewa sun haɗa baki da Musa a kansa da kuma a kan al'ummar Masar.

Enraged, Pharaoh issued a clear warning that he would inflict all sorts of punishment upon the sorcerers. He further accused them of conspiring with Moses against him and the Egyptian people:

[Fir'auna] ya ce: "Kun gaskata shi kafin in ba ku izini? Lallai wannan shi ne babban malaminku wanda ya koya muku sihiri. To, za ku sani nan ba da jimawa ba. Lallai zan yanke hannayenku da ƙafafunku a sabanin gefe, kuma lallai zan gicciye ku duka." (Aya ta 49)

[Pharaoh] said: You believe in him even before I have given you permission! Surely, this one must be your master who has taught you witchcraft! But in time you shall come to know. I shall most certainly have your hands and feet cut off on alternate sides, and I shall most certainly crucify you all. (Verse 49)

Qur'ānic text, Pharaoh's first words, "you believe in him even before I have given you permission," tuna nuni ta musamman don nuna mika wuya ga Musa ba tare da fara samun izinin Fir'auna ba. Saboda haka, ya tuhume su da makirci da gangan wanda suka shiga cikinsa da son ransu, suna sane da sakamakonsa sarai. Ba zai iya fahimtar abin da ya taba zukatansu ba. Ta yaya azzalumi zai ji tasirin imani a cikin tunani da zukatan mutane? Sannan ya yi tuhuma cikin gaggawa domin bayyana sauyinsu: "Lallai wannan shi ne ubangijinku wanda ya koya muku sihiri!" (Ayah ta 49). Wannan tuhuma ce mai ban mamaki wadda ba ta da bayani sai dai in a ce wasu daga cikin wadannan malaman sihiri na firistoci - tun da addinin da ya mayar da Fir'auna abin bauta ya dogara ne ga firistoci masu yin sihiri - sun koyar da Musa, tun da an rene shi a fadar Fir'auna, ko kuma ya halarci wuraren ibadarsu. Don haka, Fir'auna ya yi amfani da wannan dangantaka ta nesa, ya juya ta. Maimakon ya ce Musa almajirinsu ne, sai ya ce shi ne malaminsu; wannan domin ya sa lamarin ya yi kama da muni fiye da haka.

The Qur’ānic text places special emphasis on Pharaoh’s first words, “you believe in him even before I have given you permission,” so as to highlight the surrender to Moses without first obtaining Pharaoh’s permission. Thus, he accuses them of a purposeful conspiracy in which they willingly participated, knowing full well its outcome. He could not appreciate what had touched their hearts. How could a tyrant feel the effect of faith on people’s minds and hearts? He then delivered his hasty accusation to explain their transformation: “Surely, this one must be your master who has taught you witchcraft!” (Verse 49) This is a very strange accusation which defies explanation unless one says that some of these priest sorcerers — since the religion that made Pharaoh a deity relied on magic-practising priests — attended to Moses’ education given he was brought up in Pharaoh’s palace, or that he might have attended them in their temples. Hence, Pharaoh manipulates this distant relation, turning it on its head. Thus, instead of saying that Moses was their disciple, he says he was their master; this to make the situation look even more horrendous.

Daga nan, Allah ya kula da bayinsa masu imani, yayin da Fir'auna ya fara tara rundunarsa, yana neman ya aiwatar da shirinsa:

Thereafter, God looked after his faithful servants, while Pharaoh began raising his army, seeking to put his plans into effect:

Sai Muka yi wa'azi zuwa ga Musa: "Ka fita da bayina da dare, domin za a bi ku." Sai Fir'auna ya aika da masu shela zuwa dukkan birane, yana cewa: "Waɗannan ƙaramar rundunace kawai, kuma lallai sun harzuƙa mu; amma mu dukanmu muna tare, kuma mun shirya sosai."

Then We revealed to Moses: ‘Set forth with My servants by night, for you will be pursued.’ Pharaoh sent heralds to all cities, [saying]: ‘These are but a small band, and most certainly they have enraged us; but we are all united, and well prepared.’ (Verses 52-56)

Akwai wani gibi a cikin labarin inda aka tsallake wasu abubuwan da suka faru. Musa da Isra'ilawa sun zauna na wani lokaci a Masar, a lokacin ne alamun da aka ambata a cikin Suratul A'raf, wato Surar Al-A'raf, suka faru. Daga baya ne Allah ya umarci Musa ya bar Masar tare da mutanensa. Dukkan wadannan abubuwan an tsallake su a nan ne domin labarin tarihin ya fi yi wa jigon surar hidima, ta yadda za ta isar da sakonta a sarari.

We have here a gap in the story during which certain events are omitted. Moses and the Israelites lived for a period in Egypt during which the signs mentioned in Sūrah 7, The Heights, took place. It was later that God instructed Moses to leave Egypt with his people. All these events are omitted here so that the historical account better serves the theme of the sūrah, delivering its message most clearly.

Abin da muka sani shi ne cewa Allah ya umarci manzonSa, Musa, ya fita tare da mutanensa, ya fara tafiyarsu da dare bayan ya shirya duk abin da ake bukata da kuma tsara tafiyarsu sosai. Allah ya kuma gaya wa Musa cewa Fir'auna da rundunarsa za su bi su. Ya kara umartarsa ya jagoranci mutanensa zuwa teku, mai yiwuwa ma zuwa wurin da Tekun Suez ya shiga yankin tafkuna. Fir'auna bai dade ba ya ji labarin tafiyar Bani Isra'ila da daddare, nan take ya umarci a tara dukkan sojojinsa, yana aika masu sanarwa da jami'ai zuwa sauran birane don daukar sabbin mayaka, yana fatan ya riski Musa da mutanensa ya kuma kawo cikas ga kokarinsu.

What we know is that God instructed His messenger, Moses, to leave with his people, starting their flight by night after making all the necessary preparations and planning their departure well. God also told Moses that Pharaoh and his host would pursue them. He further commanded him to lead his people to the sea, most probably to the point where the Gulf of Suez stretches into the lakes area. Pharaoh soon learnt of the Children of Israel’s night flight and he immediately ordered full mobilization of his troops, sending heralds and officials to other cities to enlist recruits, hoping to catch up with Moses and his people and undermine their efforts.

Bayan wannan tsoma baki, sai mu ga fage na ƙarshe, mai yanke hukunci.

After this interpolation we are treated to the final, decisive scene:

Sai suka bi su da safe. Lokacin da rundunoni biyu suka gani juna, sahabban Musa suka ce: "Lallai za a kama mu." Ya ce: "A'a, ba haka ba. Ubangijina yana tare da ni, kuma zai shiryar da ni." Sai Muka yi wahayi zuwa ga Musa: "Ka buga teku da sandarka." Sai ta rabu, kowane sashi ya zama kamar dutse mai girma. Muka kuma kusantar da sauran zuwa wurin, Muka kuma ceci Musa da duk wadanda suke tare da shi, Muka kuma nutsar da sauran. Lallai akwai alama a cikin wannan, amma mafi yawansu ba sa yin imani. Kuma lallai Ubangijinka shi ne Mai girma, Mai jin kai.

And so they [i.e. Pharaoh’s army] pursued them at sunrise. When the two hosts came in sight of each other, the followers of Moses said: ‘We shall certainly be overtaken.’ He replied: ‘No indeed.’ My Lord is with me and He will guide me.’ And We revealed to Moses: ‘Strike the sea with your staff’ So it divided, and each part was like a massive mountain. And We caused the others to draw near, and We saved Moses and all who were with him, while We caused the others to drown. Indeed, there is in this a sure sign; yet most of them will not believe. And indeed it is your Lord who is the Mighty One, the Merciful. (Verses 60-68)

Saboda haka, Musa ya tafi tare da mutanensa da dare, bisa ga shirin Allah. Da safe kuwa, Fir'auna da sojojinsa suka fara bi. Sai ga shi kuma mun ga lokacin ƙarshe yana gabatowa, yaƙi kuma yana shirin farawa. Musa da mutanensa sun tsinci kansu kusa da teku, ba tare da jiragen ruwa da za su yi amfani da su wajen ƙetare ba. Ba za su iya ƙetare a ƙafa ba, kuma ba su da hanyar kare kansu. Fir'auna da rundunarsa suna ta karatowa, sojojinsa cikakku da kayan yaƙi, sun tabbata da nasara kuma sun yi niyyar ba za su nuna tausayi ba. Duk alamu sun nuna wani bala'i na ƙarshe ga ƙaramin rukunin Musa: babu tsira, domin teku yana gaba, abokin gaba kuma yana baya. Saboda haka suka ce: "Lallai za a kama mu." (Aya ta 61)

So, Moses marched with his people at night, in accordance with God’s plan. In the morning, Pharaoh and his soldiers began their chase. We then see the climax approaching, and the battle about to commence. Moses and his people find themselves close to the sea, without any boats which they could use to cross. They could not cross on foot, and they lacked the means to defend themselves. Pharaoh and his army were approaching, with his soldiers fully equipped, confident of their victory and intent on showing no mercy. All indications suggested a final tragedy for the small group with Moses: there was no escape, for the sea was ahead and the enemy to the rear. Hence they cried out: “We shall certainly be overtaken.” (Verse 61)