Mun bayyana jigon wannan sashe na surah a cikin Gabatarwa. Kafin mu tattauna shi dalla-dalla, ya kamata mu lura cewa wannan labari daga rayuwar Musa yana da alaƙa sosai da babban jigon surah, kuma yana amfani da salo iri ɗaya har ma da jimloli da kalmomi iri ɗaya. Mutumin daga iyalan Fir'auna wanda ya ɓoye gaskiyar cewa shi mumini ne bisa addinin gaskiya, yana gabatar da wasu ra'ayoyi da aka riga aka ambata a cikin surah. Ya tunatar da Fir'auna, da Haman da Kora cewa suna more jin daɗi da iko, yana gargaɗin su game da makomar da ta same al'ummomi da mutane da suka gabata, kuma ya haɗa wannan da gargaɗi game da abin da zai iya faruwa da su a Ranar Tashin Alƙiyama. Ya kuma yi magana game da waɗanda suke jayayya game da ayoyin Allah da yadda Allah ya ƙi su, kamar yadda mumindai suke ƙi su; wannan ma wani abu ne da aka riga aka ambata a sashen farko na surah. Surah ɗin sai ta kwatanta halin da suke ciki a Jahannama, inda ake wulaƙanta su, suna addu'a sosai amma ba a amsa musu ba. An riga an ba da irin wannan hoto a baya.

We outlined in the Prologue the theme discussed in this part of the surah. Before we discuss it in detail, we should observe that this episode from Moses’ life story is closely intertwined with the main theme of the surah, and uses the same style even to the extent of employing the same phrases and expressions. The man from Pharaohs household who concealed the fact that he was a believer following the true faith presents a number of ideas that have already been mentioned in the surah. He reminds Pharaoh, Haman and Korah that they were enjoying a life of comfort and authority, warning them against a fate similar to that which befell earlier communities and couples this with a warning against what may happen to them on the Day of Resurrection. He also refers to those who dispute Gods revelations and how God loathes them, as do the believers; a fact also already mentioned in the surah's first part. The surah then portrays their condition in hell, where they are humiliated, praying hard but without any response. A similar image was also given earlier.

Duk wannan yana nuna cewa dabarar imani iri ɗaya ce a dukkan zamani, kuma dukkan muminai a dukkan al'umma suna amfani da hujjoji iri ɗaya. Wannan abu ne da ake tsammani, domin dabara da hujjoji duka sun samo asali ne daga gaskiya guda ɗaya. Saboda haka surar tana ɗauke da yanayi iri ɗaya daga farko zuwa ƙarshe, wanda ke ba ta halayya ta musamman kuma mai daidaituwa. Wannan keɓantuwa kuma tana aiki ga kowace sura da kowace sura ta Alƙur'ani.

All this suggests that the logic of faith is the same across all generations, and all believers in all communities use the same arguments. This is only to be expected because the logic and the arguments are derived from the same truth. The surah, thus, carries the same ambience throughout, giving it its consistent and unique personality. Such uniqueness applies to each and every surah in the Qur’an.

Shin ba su yi tafiya a cikin ƙasa ba, su ga yadda ƙarshen waɗanda suka riga su ya kasance? Sun fi su ƙarfi, kuma sun bar tasiri mafi girma a duniya. Amma Allah ya kama su saboda zunubansu, kuma ba su da wani mai kare su daga Allah. Wannan ya faru ne domin manzanninsu sun zo musu da dukan hujjoji na gaskiya, amma suka ƙi karɓa. Sai Allah ya kama su. Shi Mai iko ne, Mai tsananin azaba.

Have they, then, never travelled through the land and beheld what happened in the end to those who lived before them? Greater were they in power than they are, and in the impact which they left on earth. God, however, took them to task for their sins, and they had none to defend them against God. That was because their messengers came to them with all the evidence of the truth, yet they rejected it. So God took them to task. He is Powerful, Stern in retribution.

(Ayoyi 21-22)

(Verses 21-22)

Bu ayoyi biyu suna aiki a matsayin gada tsakanin abin da aka riga aka tattauna a cikin surar da kuma labarin Musa. Suna zama tunatarwa ga Larabawa, suna nuna darussan tarihi da kuma umurtar su da su yi yawo a cikin ƙasa su yi tunani a kan makomar al'ummomin da a zamanin dā suka ɗauki irin halin da Larabawa suka nuna wa Annabi Muhammad ﷺ da saƙonsa. Suna bayyana cewa waɗancan al'ummomin suna da ƙarfi mafi girma kuma sun bar alamarsu a ƙasar. Duk da haka, rauninsu ya bayyana sarai sa'ad da suka fuskanci ikon Allah. Zunubansu sun raba su da tushen ƙarfi na gaskiya, kuma sun tara gāba da su rundunonin imani, waɗanda ikon Allah yake goyon bayansu.

These two verses provide a bridge between what has already been discussed in the surah and the story of Moses. It serves as a reminder to the Arabs, highlighting the lessons of history and directing them to go about in the land and reflect on the fate of those communities which in former times adopted the same attitude the Arabs showed towards the Prophet Muhammad and his message. It states that those communities commanded superior strength and left their mark on the land. Yet their weakness was all too clear when they faced Gods might. Their sins isolated them from the source of true strength and rallied against them the forces of faith, supported by Gods power:

“Amma Allah ya kama su da laifukansu, kuma ba su da wani mai kāre su daga Allah.” (Aya ta 21) Gaskiya babu wata kariya ga kowa sai abin da imani da aikin alheri suke bayarwa. Ƙin saƙon Allah da ƙin manzanninsa da hujjar gaskiya da suke kawowa, zai kai ga halaka babu makawa: “Wannan saboda manzanninsu sun zo musu da dukkan hujjoji na gaskiya, amma suka ƙi su. Sai Allah ya kama su. Shi Mai iko ne, Mai tsananin azaba.” (Aya ta 22)

“God, however, took them to task for their sins, and they had none to defend them against God” (Verse 21) There is, in fact, no protection for anyone other than what is provided by faith and good action. To deny the Divine message and reject Gods messengers and the clear evidence of the truth they provide will inevitably lead to ruin: “That was because their messengers came to them with all the evidence of the truth, yet they rejected it. So God took them to task. He is Powerful, Stern in retribution.” (Verse 22)

Surah ba ta mayar da hankali kan abin da ya faru bayan wannan haduwa ta farko ba, tana barin batun karawa da masu sihirin, inda sandar Musa ta haɗiye sihirinsu, har suka tabbatar da karɓar gaskiya mai nasara. Maimakon haka, tana tafiya zuwa halin da ya biyo bayan wadannan al'amura na farko: "Lokacin da ya zo musu da gaskiya daga wurinmu, suka ce: 'Ku kashe 'ya'yan wadanda suka yi imani da shi, ku bar mata kawai da rai.' (Aya ta 25). Nan take, kafin ma a kammala ayar, an ba da sharhi kan wannan hali: "Amma makircin kafirai ba zai haifar da komai ba face hasara" (Aya ta 25).

The surah does not dwell on what happened after this first encounter, omitting the match with the sorcerers when Moses’ staff swallowed their trickery and forced them to declare their acceptance of triumphant truth. Instead, it goes on to the situation that prevailed after these initial events: “ When he came to them, setting forth the truth from Us, they said: 'Kill the sons ofthose who share his faith, and spare only their women. (Verse 25) A comment on this attitude is given straight away, before the verse is even finished: “ Yet the schemes ofthe unbelievers can only go wrong” (Verse 25)

Duk lokacin da zalunci ya fuskanci hujja bayyananniya da ba zai iya karyatawa ba, sai ya koma ga irin waɗannan dabaru. Yana tsoron gaskiya ta yi nasara da hujjojinta bayyanannu kuma masu ƙarfi waɗanda ke kai tsaye ga ɗabi'ar ɗan adam tsarkakakkiya.

Whenever tyranny is faced with a clear argument it cannot refute, it resorts to such tactics. It dreads that truth should prevail with its clear and strong arguments that appeal directly to sound human nature.

Fir'auna ya ga yadda masu sihirinsa, waɗanda ya tara a cikin fatan cewa za su yi nasara a kan Musa, su ne farkon waɗanda suka amsa gaskiya, suka bayyana kansu nan take a matsayin masu imani. Sai dai kuma, Fir'auna, Haman da Qarun sun ce: "Ku kashe 'ya'yan maza na waɗanda suka yi imani da shi, kuma ku bar mata kawai da rai" (Aya ta 25).

Pharaoh witnessed how his sorcerers, whom he marshalled in the hope that they would defeat Moses, were the first to respond to the truth, immediately declaring themselves as believers. By contrast, Pharaoh, Haman and Korah said: "Kill the sons ofthose who share his faith, and spare only their women” (Verse 25)

A lokacin da aka haifi Musa, Fir'auna ya riga ya bayar da irin wannan doka.

At the time Moses was born, Pharaoh had issued a similar decree.

Abin da ya kamata mu yi la'akari da shi yanzu shi ne ko Fir'auna wanda ya bayar da wannan umarni ya mutu, kuma ɗansa ko yarima mai jiran gado ya gaje shi.

What we now need to consider is whether the Pharaoh who issued that decree had died and been succeeded by his son or crown prince.

A wannan lokacin, wani mutum daga cikin iyalan Fir'auna, wanda ya riga ya karɓi gaskiya amma yana ɓoye imaninsa, ya fara gabatar da hujjarsa don kare Musa. A cikin jawabinsa ga Fir'auna da fadawansa, mutumin yana ƙoƙarin taɓa zukatansu da shawararsa, kuma yana gabatar da hujjoji masu gamsarwa sosai waɗanda suka haɗa gaskiya da barazanar sakamako mai ban tsoro.

At this point, a man from Pharaohs own household who had accepted the truth but kept his faith secret begins his argument in defence of Moses. In his address to Pharaoh and his courtiers, the man tries to touch their hearts with his advice and makes very convincing arguments that combine facts with the prospect of dreadful consequences.

Wani mutum mai imani daga cikin iyalan Fir'auna, wanda har zuwa lokacin yana ɓoye imaninsa, ya ce: Shin za ku kashe mutum saboda kawai yana cewa, 'Allah ne Ubangijina,' alhali kuwa ya zo muku da hujjoji bayyananu daga Ubangijinku? Idan maƙaryaci ne, ƙarya tasa za ta koma kansa; amma idan yana faɗar gaskiya, to wani abu daga cikin abin da yake gargaɗinku da shi tabbas zai same ku. Lallai Allah ba ya shiryar da wanda yake maƙaryaci mai wuce gona da iri. Jama'ata! Yau mulki naku ne, kuna da iko a cikin ƙasa; amma wa zai cece mu daga azabar Allah idan ta same mu? Fir'auna ya ce: Ni ba abin da nake ganin shi ne kawai nake nuna muku, kuma ba abin da nake shiryar da ku zuwa gare shi sai hanya madaidaiciya. Sai mutumin da ya yi imani ya ce: Jama'ata! Ina jin tsoron abin da zai same ku irin na al'ummomin da suka gabata; irin abin da ya faru ga mutanen Nuhu, da 'Ad, da Thamud, da waɗanda suka zo bayansu. Allah ba ya nufin zalunci ga bayinsa.

A believing man ofPharaoh's family, who until then had concealed his faith, said: Would you kill a man because he says, 'God is my Lord,' when he has brought you all evidence ofthe truth from your Lord? Ifhe is a liar, his lie willfall back on him; but ifhe is speaking the truth, something ofwhat he warns you against is bound to befall you. God will not grace with His guidance anyone who is a lying transgressor. My people! Yours is the dominion today, having the upper hand in the land; but who will rescue us from God's punishment should it befall us? Pharaoh said: 7 am only putting before you what I see myself; and I am guiding you to none other than the path of rectitude.' Then said the man who believed: My people! I fear for you the like of what one day befell earlier communities; the like of what happened to Noah's people, to the lAd, and Thamud and those who came after them. God does not will any injustice for His creatures.

Ya jama'ata, ina jin tsoron ranar Alkiyama a kanku, ranar da mutane za su yi kira ga juna (cikin damuwa); ranar da za ku juya baya kuna gudu, babu wanda zai kare ku daga Allah. Wanda Allah ya bar shi ya ɓace, babu wanda zai iya shiryar da shi. Tun a dā, Yusufu ya zo muku da hujja bayyananna; amma ba ku daina shakka game da abin da ya kawo muku ba. Sa'ad da ya mutu, kuka ce: "Allah ba zai sake aiko wani manzo bayansa ba." Ta haka Allah yake bar wanda ya wuce iyaka, mai shakka, ya ɓace.

Duk da irin waɗannan hujjoji masu ƙarfi daga mumini, Fir'auna ya ci gaba da kangararriyar hanyarsa, yana taurin kai wajen ƙin gaskiya. Sai dai ya so ya nuna kamar yana son sanin ko abin da Musa ya faɗa gaskiya ne. Hakan na nuna cewa hujjar mumini ta yi tasiri sosai, har Fir'auna da fadawansa ba su iya yin watsi da ita gaba ɗaya ba. Saboda haka, Fir'auna ya nemi hanyar fita daga cikin lamarin:

Despite such solid arguments from the believer, Pharaoh persisted in his erring ways, adamant in his rejection of the truth. However, he sought to pretend that he wanted to find out whether what Moses said was true. It appears then that the believers argument was so convincing and hard-hitting that Pharaoh and his courtiers could not totally ignore it. Therefore, Pharaoh tried to find a way out:

Fir'auna ya ce: "Ya Haman! Ka gina mini hasumiya mai tsayi, domin in samu hanyoyin da za su kai ni ga sammai, in duba ga abin bautar Musa. Ni dai na tabbata yana ƙarya." Haka aka ƙawata wa Fir'auna mummunan aikinsa, aka kuma kange shi daga hanya madaidaiciya. Makircin Fir'auna bai kai ga kome ba sai halaka.

Pharaoh said: 'Haman! Build me a lofty tower that I may attain the right means; the means of approach to the heavens, so that I may have a look at this god of Moses. I am convinced that he is lying.' Thus, goodly seemed to Pharaoh the evil ofhis deed, and he was barred from the right path. Pharaoh's scheming led only to ruin, (yerses 36-37)

Don haka, Fir'auna ya umarci Haman, ministansa, da ya gina masa wani hasumiya mai tsayi sosai don ya hau ya duba sama yana neman Ubangijin Musa. Ya kuma kara da cewa: "Ina da yakinin cewa yana karya." Fir'auna ya yi wannan dabarar ne don kada ya fuskanci gaskiya wadda za ta tilasta masa ya amince da tauhidin Allah.

Thus, Pharaoh instructed Haman, his minister, to build him a very high tower so that he might climb and look into the heavens searching for Moses’ God. He also added: 7 am convinced he is lying.' Pharaoh resorted to this manoeuvring so that he did not have to face the truth which would compel him to acknowledge Gods oneness.

Irin wannan yarda zai sa ya rasa sarautarsa, kuma ya rushe labaran tatsuniya da mulkinsa ya dogara a kansu. Ba zai yiwu ba cewa haka ne fahimtar Fir'auna, ko kuma cewa yana son neman Ubangijin Musa ta wannan hanya ta wauta, ta zahiri. A hakika, Fir'auna zai kasance yana da babban matsayi na ilimi da sani.

Such acknowledgement would lose him his throne and dispel the legends upon which his kingdom was based. It is improbable that such was Pharaohs understanding, or that he seriously wanted to look for Moses’ God in this stupid, physical way. In fact, Pharaoh would have attained a high standard of education and knowledge.

Surah ba ta yi bayani sosai game da abin da ya faru tsakanin Musa, Fir'auna da Banu Isra'ila bayan haka, har zuwa lokacin da Fir'auna ya nutse a cikin ruwa yayin da Musa da mutanensa suka tsira. Maimakon haka, ta bayar da wasu hasken abin da ya biyo baya, eh, bayan rayuwa kanta:

The surah does not dwell on what happened between Moses, Pharaoh and the Children of Israel after this, up to the point of Pharaohs drowning while Moses and his people were saved. Instead, it affords some glimpses of what happened thereafter, indeed, after life itself:

Allah ya tseratar da shi daga muguntar shirinsu, yayin da azaba mai tsanani ta kewaye mutanen Fir'auna: ana kawo su wuta safe da yamma, sannan a ranar da Sa'a ta zo, za a ce: 'Ku shigar da mutanen Fir'auna cikin azaba mafi tsanani.' Za su yi jayayya da juna a cikin wuta: raunana za su ce wa masu girman kai, 'Mu mabiyanku ne, don haka ko za ku iya kuɓutar da mu daga wani sashe na wutar?' Masu girman kai za su amsa: 'Dukanmu muna cikinta tare. Gama Allah ya yi hukunci tsakanin bayinsa.' Waɗanda ke cikin wuta za su ce wa masu tsaron Jahannama: 'Ku roƙi Ubangijinku ya sauƙaƙa mana wannan azaba, ko da na rana ɗaya ce kawai.' Za su tambaya: 'Shin manzanninku ba su zo muku da hujjoji bayyananu na gaskiya ba?' Za su ce: 'Eh, lallai sun zo.' [Masu tsaron Jahannama] za su ce: 'To, ku yi addu'a!' Amma addu'o'in kafirai ba za su amfana ba, sun ɓace gaba ɗaya. (ayoyi 45-50)

God delivered him from the evils oftheir scheming, whereas grievous suffering was to encompass Pharaoh's folk: before the fire they are brought, morning and evening, and then on the Day when the Last Hour comes, it will be said: 'Cast Pharaoh's people into the worst suffering.' They will contend with one another in the fire: the weak will say to those who were arrogant, 'We have been your followers, so can you relieve us of some share of the fire?' The arrogant will reply: 'We are all in it together. For God has judged between His creatures. ' Those in the fire will say to the keepers of hell: 'Pray to your Lord that He lighten this suffering ofours, though it be for one day only.' They will ask: 'Didyour messengers not come to you with clear evidence ofthe truth?' They will say: 'Yes, indeed.' [The keepers ofhell] will say: 'Pray, then!' But the prayers ofthe unbelievers will be all in vain, (y^rses 45-50)

Wannan duniya ta yanzu ta ƙare, kuma muna ganin abu na farko da ya biyo bayanta. Muna ganin mumini wanda ya faɗi gaskiya yana tsira daga Fir'auna da makircin fadawansa. Ba su iya cutar da shi a duniya ba, haka kuma bayan ta. Sabanin haka, mutanen Fir'auna sun shiga cikin azaba: "Ana kawo su wuta safe da yamma, kuma a Ranar da Sa'a ta zo za a ce: Ku shigar da mutanen Fir'auna cikin azaba mafi tsanani." (Aya ta 46)

This present world is over, and we see the first event that succeeds it. We see the believer who stated the truth being saved from Pharaoh and his aides’ scheming. They could not cause him any harm in this world, nor after it. By contrast, Pharaoh’s folk were engulfed by suffering: “Before the fire they are brought, morning and evening and then on the Day when the Last Hour comes, it will be said: Cast Pharaoh's people into the worst suffering." (Verse 46)

Surar ta ƙara da sharhi a kan dukan wannan labarin da abin da ya gabace shi, na ishara zuwa al'ummomi daban-daban waɗanda suka sha azabar Allah bayan sun nuna ƙiyayya ga saƙonsa.

The surah then adds a comment on the whole episode and what preceded it of reference to the different communities which suffered Gods punishment after taking a negative attitude towards His message.

Lalle ne, Mu kan taimake manzanninmu da waɗanda suka yi imani a rayuwar duniya da kuma ranar da shaidu za su tsaya. A ranar ba za a amfana da uzurinsu ba ga azzalumai, kuma la'ana za ta kasance a gare su, kuma suna da mummunan gida. Lalle ne, Mun ba Musa shiriya, kuma Mun saukar da Littafi ga Banu Isra'ila, a matsayin shiriya da tunatarwa ga masu hankali. Saboda haka ka yi haƙuri, domin alkawarin Allah gaskiya ne koyaushe. Ka nemi gafarar zunubanka, ka kuma tsarkake Ubangijinka da yabo da safe da maraice. (Ayoyi 51-55)

We shall indeed support Our messengers and the believers both in this world's life and on the Day when all the witnesses shall stand up. On that Day their excuses will be ofno avail to the wrongdoers: theirfate will be rejection, and they will have the worst ofhomes. And indeed, We bestowed Our guidance on Moses, and passed down the Book to the Children of Israel as a guide and a reminder to people of understanding. Therefore, remain patient in adversity, for God's promise always comes true. Ask forgiveness for your sins, and extol your Lord's glory and praise evening and morning. (Verses 51-55)

Wannan hukunci mai tabbatarwa ya dace da yanayin nan mai muhimmanci. An ba mu misali game da ƙarshen gaskiya da ƙarya, a duniya da kuma a lahira. Mun ga abin da ya faru da Fir'auna da manyan mutanensa a rayuwar duniya, kuma mun gan su suna jayayya a wuta, cikin cikakkiyar wulakanci. Haka ne ƙarshen waɗannan al'ummomi, kamar yadda Alƙur'ani ya bayyana: {Lalle ne, za Mu taimaki manzanninmu da waɗanda suka yi imani a rayuwar duniya, da ranar da shaidu za su tsaya. Ranar da uzurinsu ba zai amfani azzalumai ba, kuma suna da la'ana, kuma suna da mummunan gida.} (Ayoyi 51-52)

This definitive comment suits the decisive situation. We have been given an example of the end of truth and falsehood, both in this world and in the life to come. We have seen what fate befell Pharaoh and his noblemen in this life, and we have seen them disputing in hell, utterly humiliated. Such is the end of these communities, as stated in the Qur’an: “We shall indeed support Our messengers and the believers both in this world's life and on the Day when all the witnesses shall stand up. On that Day their excuses will be of no avail to the wrongdoers: their fate will be rejection, and they will have the worst of homes." (Verses 51-52)

Game da rayuwa ta gaba kuwa, watakila babu mai imani da rayuwa bayan mutuwa da zai yi jayayya a kan haka. Ba sa samun dalili na yin jayayya. Amma game da nasara a wannan duniya ta yanzu, wannan na iya buƙatar wani bayani.