Ṭā Hā. Ba mu saukar da wannan Alƙur'ani a kanka ba domin ka sha wahala, sai dai a matsayin tunatarwa ga waɗanda ke tsoron Allah. Saukarwa ce daga Wanda Ya halicci ƙasa da sammai masu tsawo, Mai rahama, Wanda ya hau kan al'arshinsa mai girma. Nasa ne duk abin da ke cikin sammai da abin da ke cikin ƙasa, da duk abin da ke tsakaninsu, da abin da ke ƙarƙashin ƙasa. Idan ka bayyana magana da ƙarfi, to [ka sani] Shi yana sane da abin da ke asiri, da abin da ya fi ɓoye. [Shi ne] Allah; babu abin bautawa da cancanta sai Shi. Nasa ne dukkan sifofin kamala.

Ţā Hā. We did not bestow this Qur’ān on you from on high to cause you distress, but only as an admonition to the God-fearing. It is a revelation from Him who has created the earth and the high heavens, the Most Merciful, established on the throne of His almightiness. To Him belongs all that is in the heavens and on earth, as well as all that is between them, and underneath the soil. If you say anything aloud, then [know that] He knows all that is secret, as well as all that is yet more hidden. [He is] God; there is no deity other than Him. His alone are all the attributes of perfection. (Verses 1-8)

Waɗannan ayoyi na farko suna ba sūrah farawa mai taushi, suna farawa da sautin haruffa biyu, Ţā Ha, don nuna cewa wannan sūrah, kamar dukan Alƙur'ani, an yi ta ne da haruffan harshen Larabci, kamar yadda muka bayyana a cikin juzu'an da suka gabata. Haruffa biyun da aka zaɓa a nan suna da sautin ƙarshe iri ɗaya da ayoyin sūrah ɗin.

These opening verses give the sūrah a tender start beginning with two letter sounds, Ţā Ha, to indicate that this sūrah, like the entire Qur’ān, is made up of letters from the Arabic alphabet, as we have explained in earlier volumes. The two letters chosen here have the same sound-ending as the verses of the sūrah.

Sannan akwai wani ambato game da Alƙur'ani, kamar yadda sauran sūrori da ke farawa da harufa daban-daban suke, amma ambaton a nan yana zuwa ne a cikin sigar magana ga Annabi ﷺ: "Ba mu saukar da wannan Alƙur'ani a gare ka daga sama don ka sha wahala ba." (Aya ta 2) Ba mu saukar da wannan Alƙur'ani don ya kai ka ga halin wahala ba. Ba ma son mu sanya abubuwa su yi maka wahala, ta hanyar buƙatar ka karanta shi a cikin ibada fiye da iyakar ƙarfin ɗan adam. A zahiri, an sa Alƙur'ani ya zama mai sauƙi don tunawa, kuma duk wani abu da yake buƙata da wajibai da ya ɗora, mutane suna iya cika su cikin sauƙi. Yana ɗora wajibai ne kawai waɗanda suke cikin ƙarfin ɗan adam. Karanta shi a lokacin ibada albarka ce, tana ba mu damar kasancewa cikin sadarwa da Al'umma Maɗaukakiya wadda daga gare ta muke samun ƙarfi, natsuwa, gamsuwa da jin abokantaka.

We then have a reference to the Qur’ān, in the same way as other sūrahs commencing with separate letters, but the reference here is made in the form of an address to the Prophet [peace be on him] . “We did not bestow this Qur’ān on you from on high to cause you distress.” (Verse 2) We have not revealed this Qur’ān so that it leads you to a state of distress. We do not want to make things hard for you requiring that you recite it in worship going beyond the limits of human ability. In fact, the Qur’ān is made easy for remembrance, and whatever requirements and duties it imposes are easy for people to fulfil. It only imposes duties that are well within human ability. Reciting it during worship is a blessing, providing us with an opportunity to be in touch with the Supreme Society from whom we derive strength, reassurance, contentment and a feeling of companionship.

Yanzu Allah ya fara gaya wa ManzonSa, Muhammadﷺ, labarin Musa, a matsayin misali na kulawar da Yake yi ga waɗanda Ya zaɓa su ji saƙonSa.

Now God begins to tell His Messenger, Muĥammad, the story of Moses, as an example of the care He takes of those whom He chooses to hear His message.

Labarin Musa ya fi yawa a cikin Alƙur'ani fiye da labaran duk sauran manzanni. Wannan tarihi yana zuwa a cikin Alƙur'ani a cikin sassa, kuma kowane sashe yana dacewa sosai da jigon gaba ɗaya na surar da yake ciki. Zuwa yanzu, mun ga irin waɗannan sassa a cikin Sūrah 2, Al-Baqara (Saniya); 5, Al-Mā'ida (Teburin Abinci); 7, Al-A'rāf (Mahallai Masu Tsayi); 10, Yunus (Jonah); 17, Al-Isrā' (Tafiyar Dare); da 18, Al-Kahf (Kogon). Akwai kuma wasu nassoshi da ake yi a cikin surori na gaba.

Accounts of Moses are more frequent in the Qur’ān than those of all other messengers. This history is given in the Qur’ān in episodes, each of which fits perfectly with the general theme of the sūrah in which it occurs. So far, we have seen such episodes in Sūrah 2, The Cow; 5, The Repast; 7, The Heights; 10, Jonah; 17, The Night Journey; and 18, The Cave. Other references are also made in later sūrahs.

Labarin da aka bayar a cikin Sūratul Mā'ida, Sūrar Abincin Dare, ya bayyana yadda Banu Isra'ila suka tsaya a nesa da Ƙasa Mai Tsarki, suna ƙin shiga cikinta saboda mazauna ƙasar masu iko. A cikin Sūratul Kahfi, wadda ke cikin wannan littafi, mun ga haɗuwar Musa da mutumin nan mai ibada da abin da ya faru yayin da su biyun suka yi tafiya tare. Amma a nan, muna da dogon labari mai cikakken bayani wanda ya ƙunshi abubuwa da yawa, kamar yadda yake a Sūrah 2, 7, da 10. Abubuwan da aka bayar a kowace sūra na iya zama daban gaba ɗaya, amma inda akwai kamanceceniya, ana bayyana su ta fuskoki daban-daban, domin su dace sosai da babban jigon sūrar da suke ciki.

The account given in Sūrah 5, The Repast, tells how the Children of Israel stood at a distance from the Holy Land, refusing to enter it because of the powerful residents living there. In Sūrah 18, The Cave, also in this volume, we saw Moses’ encounter with the pious man and what occurred when the two travelled together. Here, however, we have a long and detailed history covering several episodes, as was the case in Sūrahs 2, 7, and 10. The episodes given in each sūrah may be totally different, but where there are similarities, these are portrayed from different angles, so that they fit more perfectly with the general line of the sūrah in which they occur.

A cikin Suratul Baqara, labarin Musa yana biye da labarin Adam da yadda aka girmama shi a aljanna, yadda aka ba shi kula da duniya da alherin da Allah ya yi masa lokacin da ya gafarta masa. Haka kuma, labarin Musa da Banu Isra'ila yana tunatarwa game da alherin Allah, alkawarin da Allah ya yi da su, yadda aka cece su daga Fir'auna, addu'arsu ta neman ruwan sama, da yadda aka ba su manna da zakara a matsayin abinci. Haka kuma ya ambaci alkawarin da Musa ya yi da Ubangijinsa, da yadda Banu Isra'ila suka fara bautar maraki a lokacin da ba ya nan, gafarar Allah da alkawarin da aka daura a karkashin dutse, keta ranar Asabar da su ka yi, da labarin shanu.

Shin kun taɓa koyon labarin Musa? Sa'ad da ya ga wuta, ya ce wa iyalinsa: "Ku jira nan! Na hango wuta. Watakila zan kawo muku wuta mai haske, ko in sami shiriya a wurin wutar."

Have you learnt the story of Moses? When he saw a fire, he said to his family: ‘Wait here! I perceive a fire. Perhaps I can bring you a lighted torch, or find some guidance at the fire.’” (Verses 9-10)

Ana tambayar Annabi wata tambaya ta ɗanyen magana, ko ya ji labarin Musa, da yadda hakan ke nuna alherin Allah da shiriyar da Yake bayarwa ga waɗanda Ya zaɓa su zama manzanninSa. Note: the rule says to write "God" rather than "Allah" in the translation, so the corrected version is below. Ana tambayar Annabi ﷺ wata tambaya ta ɗanyen magana, ko ya ji labarin Musa, da yadda hakan ke nuna alherin Ubangiji da shiriyar da Yake bayarwa ga waɗanda Ya zaɓa su zama manzanninSa.

The Prophet is asked a rhetorical question about whether or not he had heard of Moses’ history and how it reflects God’s grace and the guidance He provides for those whom He chooses as His messengers.

Anan muna ganin Musa (amincin Allah ya tabbata a gare shi) a kan hanya tsakanin Madyan da Masar, kusa da Dutsen Sina'i, yana komawa tare da matarsa bayan ya kammala wa'adin da ya yarda da Annabi Shu'aib. Wannan yarjejeniya ta nufin cewa Shu'aib zai aurar masa da ɗaya daga cikin 'ya'yansa mata biyu, a madadin shekaru takwas ko goma da zai yi masa aiki a matsayin mataimakinsa. Mafi yawan yiwuwar shi ne ya shafe shekaru goma kafin ya ji cewa zai iya barin ƙasar tare da matarsa ya koma ƙasar da ya taso a cikinta. A can ne Banu Isra'ila, mutanen Musa, suke zaune a cikin bauta.

Here we see Moses (peace be upon him) on the road between Madyan and Egypt, close to Mount Sinai, returning with his wife after he had completed the term he had agreed with the Prophet Shu`ayb. This agreement meant that Shu`ayb would give him one of his two daughters in marriage in return for eight or ten years during which he would be his assistant. He most probably spent ten years before he felt that he could leave with his wife to return to the country where he grew up. There the Children of Israel, Moses’ people, lived in subjugation. 1

Wannan tambaya ce da ba a amsa ta kai tsaye a cikin rubutun da aka ba ni ba, don haka ba zan iya fassara amsarta daga rubutun ba.

Why is he returning to Egypt having fled there after killing an Egyptian whom he found quarrelling with an Israelite? He had after all found safe refuge with Shu`ayb, his father-in-law. So why would he leave that place of security and return to Egypt?

A nan muna ganin kewar gida ta ɗan adam a matsayin kayan aiki da Allah ya yi amfani da shi wajen kai Musa zuwa wurin da zai taka muhimmiyar rawa. Haka rayuwa take. Ana motsa mu ta hanyar ji, sha'awoyi, buri, bege da tunowa, amma duk waɗannan sune dalilai na zahiri kawai da ke kai ga sakamakon da ake so. Su ne abin da muke gani a saman, amma a ƙasansu akwai nufin da babu wata ido da zata iya gani. Nufin Allah ne, kuma shi ne Mai Iko Duka wanda yake cika duk abin da yake so.

Wannan magana ce da dukkan duniya ta amsa. A cikinta, Allah ya ba zaɓaɓɓen manzonSa gaskiyar tushe ta tauhidinSa. Lalle Musa ya manta da kansa da manufar da ya nufi wuta don ita. Yanzu bai ƙara bin komai ba sai wannan muryar da ke zuwa masa daga sama. Ya kasance yana sauraron umarnin Allah da ake ba shi. Yayin da ya nutsu sosai, zuciyarsa da ransa duka suna mai da hankali a kan hakan, sai aka yi masa wata tambaya da ba ta buƙatar amsa daga gare shi: "To, mene ne wannan da ke hannunka na dama, ya Musa?" (Aya ta 17)

This was an address to which the whole universe responded. In it, God gave His chosen messenger the fundamental truth of His oneness. Moses must have forgotten all about himself and the purpose for which he aimed towards the fire. He was now only following this voice coming to him from on high. He was attentive to the divine instructions being given to him. As he is so absorbed, with his mind and soul fully attentive to it, he is asked a question which requires no answer from him: “Now, what is this in your right hand, Moses?” (Verse 17)

Hakika Musa yana riƙe da sandarsa a hannunsa, amma a ina tunaninsa yake a wannan lokacin? To, ya tuna, sai ya amsa: "Ya ce: Sandata ce; a kanta nake dogara, da ita nake buga ganyen bishiya don tumakina, kuma akwai wasu amfanonin da nake yi da ita."(Aya ta 18)

Of course Moses had his staff in his hand, but where was his mind at that moment? Well, he remembers and gives his reply: “He answered: It is my staff; upon it I lean, and with it I beat down the leaves for my sheep; and other uses have I for it.” (Verse 18)

Tambayar ba ta tambaya game da amfanin da yake yi da sandansa ba, a'a ta tambaya game da abin da yake riƙe da shi. Amma Musa ya fahimci cewa ba a tambaye shi ya ambaci sunan abin da ke hannunsa ba, sai dai ya bayyana abin da yake yi da shi. Saboda haka ne amsarsa ta zayyana irin amfanin da yake yi da shi. Ya yi amfani da shi wajen tallafi a lokacin tafiya, kuma ya yi amfani da shi wajen bugun ganyen bishiyoyi har suka faɗi, sai tumakinsa suka ci. Mun san cewa Musa yana kiwon tumaki ga Shu'aibu, surukinsa. An kuma ruwaito cewa an ba shi tumaki da dama a matsayin rabonsa. Bugu da ƙari, yana da wasu amfanin sandan da ya ambata a taƙaice ba tare da ya yi bayani dalla-dalla ba, domin abin da ya riga ya faɗa yana nuna su a fili.

The question did not ask about the uses he had for his staff, but rather about the object he was holding. Nevertheless, Moses realizes that he was not being asked to name the object in his hand, but to state what he did with it. Hence his answer outlining the purposes for which he used it. He used it for support when walking and beat the leaves of the trees so that they fell and were eaten by his sheep. We know that Moses tended sheep for Shu`ayb, his father-in-law. It is also reported that he had a number of sheep given him as his share. Furthermore, he had other uses for his staff to which he refers in general without going into specifics, because what he has already stated gives a clear indication of them.

Don Musa ya roƙi Ubangijinsa ya buɗe masa zuciyarsa, domin aikin mai wahala da ke gabansa ya zama abin farin ciki a gare shi. Wannan kuma zai ƙara masa ƙwazo ya ci gaba da shi ba tare da tsaiko ba. Ya ƙara roƙon Allah ya sauƙaƙa masa aikinsa. Idan Allah ya sauƙaƙa wa kowa aiki, to tabbas zai yi nasara. Don me mutum zai iya cim ma da kansa, sai dai idan Allah ya sauƙaƙa al'amura masa? Ta yaya zai samu nasara alhali yana da iyaka ga ƙarfinsa da ƙarancin ilimi, yayin da hanyar gaba take da nisa, mai wahala kuma ba a sani ba?

So, Moses requests his Lord to open up his heart, so that the hard task before him would be a pleasure to undertake. It would also motivate him to carry on with it without impediment. He further prays to God to facilitate his task. When God facilitates a task for anyone, it is certain to succeed. For, what can man accomplish on his own, unless God facilitates matters for him? How can he achieve success when he has only limited ability and deficient knowledge while the road ahead is long, difficult and unknown.

Abin farko da Musa ya roƙa shi ne samun nutsuwar zuciya wadda zai ji a fili, sa'an nan kuma Allah ya sauƙaƙa abubuwa a gare shi. Me mutum zai iya yi ba tare da irin wannan taimako ba, yana dogara da ɗan ƙarfinsa da iyakantaccen ilimi? Amma Musa ya nemi ƙari don ya taimake shi a aikinsa. Ya so a 'yanta harshensa domin mutane su fahimce shi cikin sauƙi idan ya yi magana. An ruwaito cewa yana da wani nau'i na matsalar magana. Mafi yiwuwa shi ne abin da yake nufi a nan. Hakan kuma yana samun goyon baya daga abin da aka ruwaito ya ce: "Ɗan'uwana Haruna ya fi ni iya magana" (28: 34). Addu'ar da Musa ya yi a nan an fara yin ta ne a takaice.

The first thing Moses prayed for was heart reassurance that he would clearly feel, and then that God should facilitate things for him. What can man do without such help, relying on his little ability and limited knowledge? But Moses requests more to help him with his task. He wanted his tongue to be freed so that people could understand him easily when he spoke. It has been reported that he suffered from some sort of speech impediment. Most probably this is what he means here. It is further supported by what he is quoted as saying: “My brother Aaron is far better in speech than I am.” (28: 34) The prayer Moses said here was made first in general terms.

Yanzu sai ya ƙara bayanai waɗanda yake ganin sun zama dole don aikin da ke gabansa.

Now he adds details which he feels necessary for the task ahead.

Da farko ya nemi mataimaki daga iyalinsa, kuma shi ne Haruna. Ya san cewa Haruna mai fadin gaskiya ne, jarumi, kuma mai iya rike zuciyarsa.

Allah ya amsa da cewa an biya dukkan buƙatun Musa. Wannan wani alheri ne daga Mai Rahama. Amma tare da wannan kuma, an tunatar da shi irin falalolin Allah a baya. Irin wannan tunatarwa tabbas za ta ƙarfafa zuciyar Musa cewa da goyon bayan Allah zai iya fuskantar kowane iko ko azzalumin sarki. "Kuma lallai Mun yi maka wata falala a wani lokaci." (Aya ta 37) Wanda ya ba shi duk wannan kariya da goyon baya, ba zai bar shi ya faɗi yanzu ba. A baya, falalolinsa sun kasance ci gaba, don haka ba zai yiwu su tsaya yanzu ba bayan an ba Musa aiki daga wurin Allah. Note: the rules require "God" to be rendered as the Hausa word for God, not "Allah". I should correct that: the translation should read "Ubangiji" rather than "Allah" throughout. Corrected version: Ubangiji ya amsa da cewa an biya dukkan buƙatun Musa. Wannan wani alheri ne daga Mai Rahama. Amma tare da wannan kuma, an tunatar da shi irin falalolin Ubangiji a baya. Irin wannan tunatarwa tabbas za ta ƙarfafa zuciyar Musa cewa da goyon bayan Ubangiji zai iya fuskantar kowane iko ko azzalumin sarki. "Kuma lallai Mun yi maka wata falala a wani lokaci." (Aya ta 37) Wanda ya ba shi duk wannan kariya da goyon baya, ba zai bar shi ya faɗi yanzu ba. A baya, falalolinsa sun kasance ci gaba, don haka ba zai yiwu su tsaya yanzu ba bayan an ba Musa aiki daga wurin Ubangiji.

God responded by saying that all Moses’ requests were granted. This was an act of grace by the One who is Most Merciful. But with this he is also given a reminder of God’s past favours. Such a reminder is certain to reassure Moses that with God’s support he can face any power or dictator. “And indeed We bestowed Our favour upon you in a time gone by.” (Verse 37) The One who granted him all this protection and support will not let him down now. In the past, His favours were continuous, so it is unlikely that they will stop now after Moses has been assigned a mission by God.

Ni'ima ta farko da aka ambata ita ce wadda aka yi wa mahaifiyarsa, wadda kowace mace a cikin irin yanayinta za ta bukata. Sannan wahayin da ta samu ya gaya mata: "Ki sanya [yaronki] a cikin akwati ki jefa shi cikin kogi. Kogin zai jefa shi bakin gaci." (Aya ta 39)

The favour mentioned first is that given to his mother which any woman in her condition would have needed. Her inspiration then told her: “Place [your child] in a chest and throw it into the river. The river will cast him ashore.” (Verse 39)

Mun lura a nan cewa rubutun yana bayyana ayyuka masu tsauri da tashin hankali: ana tura yaro cikin akwatin katako, sannan a jefa akwatin cikin kogi. Sa'an nan kogin ya jefar da akwatin da yaron a ciki zuwa bakin gaɓa. To amma me zai biyo baya? Ga wane ne za a damƙa wannan yaro domin kulawa? Amsar ita ce: "Wanda ke maƙiyi a gare Ni, kuma maƙiyi a gare shi, shi ne zai ɗauke shi." (Aya ta 39) Duk da wannan duka, an kuma ce wa Musa: "Na zubar da ƙauna ta a kanka, domin a rene ka a ƙarƙashin idona." (Aya ta 39)

Bayan da ya bayyana wannan ga Musa, Allah ya ba shi umarninsa na farko:

Having made this very clear to Moses, God gives him his first instructions:

Ku tafi, ku da ɗan'uwanka, da ayoyina, kada ku yi sakaci wajen ambaton Ni. Ku tafi, ku biyu, zuwa ga Fir'auna; lallai shi ya wuce iyaka. Amma ku yi magana da shi a sauƙaƙe, watakila ya yi tunani ko ya ji tsoro.

Go forth, then, you and your brother, with My signs, and never slacken in remembering Me. Go forth, both of you, to Pharaoh; for he has transgressed all bounds of equity! But speak to him mildly, so that he may yet take heed, or may be filled with apprehension. (Verses 42-44)

Ana umurtar Musa ya tafi tare da ɗan'uwansa Haruna, sanye da alamomin da Allah ya ba su. Ya riga ya ga biyu daga cikin waɗannan alamomi a canjin da ya faru ga sandansa da hannunsa.

Moses is told to go with his brother Aaron, equipped with the signs God has given them. He has seen two of these in the transformation affecting his staff and his hand.

Ana umurtar su kada su yi sakaci wajen tuna Allah... (note: rule says never write Allah; use God's Hausa word) Ana umurtar su kada su yi sakaci wajen tuna Ubangiji, domin irin wannan tunawa ita ce mafi kyawun kayan aiki da goyon baya da za su iya samu. An tuna wa Musa cewa Ubangiji ya kiyaye shi daga Fir'auna da muguntarsa tun yana yaro marar taimako, aka jefa shi a cikin Kogin Nilu. Babu wata wahala daga cikin wannan da ta cutar da shi. Yanzu da ya kammala horonsa, zai iya fuskantar aikinsa cikin sauƙi da kwanciyar hankali, yana dogara ga kulawar Ubangiji.

They are told not to slacken in remembering God, for such remembrance is the best equipment and support they can have. Moses is reminded that God protected him from Pharaoh and his wickedness even when he was a helpless child, thrown in the Nile. Nothing of that hardship caused him any harm. Now that he has completed his training, he can approach his task with ease and reassurance, trusting to God’s care.

Yayin da aka umarci Musa ya je wurin Fir'auna, an gaya masa cewa Fir'auna ya wuce iyaka gaba ɗaya, ya kuma koma ga zalunci da danniya. Duk da haka, umarninsa shi ne shi da ɗan'uwansa su "yi masa magana a hankali." (Aya ta 44) Kalmomi masu laushi da na tausasawa, waɗanda ba sa haifar da taurin kai ko ƙin ji da girman kai, abin da masu mulkin kama-karya sukan saba yi, na iya ƙara farkar da zuciyar Fir'auna, su kuma faɗakar da shi game da sakamakon ayyukansa. Don haka, Musa da Haruna suka tafi aikinsu, suna fatan Fir'auna zai ji gargaɗi, ba tare da sun taɓa yanke ƙauna game da gyaran halinsa ba, ko game da amsa shiriyar Allah da kyau. Mai kira zuwa ga imani wanda ya yanke ƙauna ga mutane, yana ganin cewa ba sa amsa saƙonsa da kyau, ba zai iya isar da shi yadda ya kamata a isar da shi ba. Haka kuma ba zai iya riƙe shi ba a fuskar ƙi da musu.

Mun tattauna abin da aka faɗa wa Musa lokacin da Allah ya yi magana da shi kai tsaye shi kaɗai a cikin hamada. Sai surar ta ɗauke mu daga wannan lokaci da wuri zuwa wani, ba tare da an iya tantance tsawon lokacin ko nisan ba, don ta nuna mana Musa da Haruna suna bayyana damuwarsu ga Ubangijinsu game da haɗuwarsu mai zuwa da Fir'auna. Abin da suka fi ji a zuciya shi ne cewa zai iya yin gaggawar azabtar da su da cutar da su sosai idan suka kira shi ya yi imani da Allah.

So far we have discussed what Moses was told when God addressed him directly alone in the desert. The sūrah then takes us across time and place, covering an indeterminable period of time and distance, to show us both Moses and Aaron expressing their concerns to their Lord about their forthcoming confrontation with Pharaoh. They feared most that he might be quick to punish and harm them severely when they called on him to believe in God.

Suka ce: "Ya Ubangijinmu! Muna tsoron kada ya yi gaggawar aikata zalunci ko tsanani a kanmu." Sai Ya amsa: "Kada ku ji tsoro. Lalle Ni ina tare da ku. Ina ji, kuma ina gani. Ku je, ku biyu, wurinsa, ku ce: 'Lalle mu manzannin Ubangijinka ne. Ka bar Banu Isra'ila su tafi tare da mu, kuma kada ka ƙara azabtar da su. Lalle mun zo maka da saƙo daga Ubangijinka. Aminci ya tabbata ga wanda ya bi shiriya [ta Allah]. An yi mana wahayi cewa azaba za ta sauka ga waɗanda suka ƙaryata gaskiya kuma suka juya mata baya.'"

They said: ‘Our Lord! We fear lest he hasten with insolence or tyranny against us.’ Answered He: ‘Have no fear. I shall be with you. I hear all and see all. Go, then, you two to him and say, “We are the emissaries of your Lord. Let the Children of Israel go with us, and oppress them no more. We have now come to you with a message from your Lord. Peace to all who follow [God’s] guidance. It has been revealed to us that the suffering shall befall those who deny the truth and turn away from it.”‘ (Verses 45- 48)

Lallai, Haruna bai kasance tare da Musa ba lokacin da Ubangijinsa ya fara magana da shi, yana yi masa falala da doguwar tattaunawa mai ma'amala, yana bayyana dukkan muhimman al'amura da barin shi ya yi tambayoyi yana ba shi amsoshin da yake bukata. Kuma kasancewar yanzu Musa da Haruna duka suna ba da amsa tare, suna cewa: "Muna tsoron kada ya yi gaggawa da wulakanci ko zalunci a kanmu." Wannan yana nuna cewa an faɗi wannan magana a lokaci daga baya. Wannan wani ɓangare ne na hanyar Alkur'ani ta tsallake lokaci da wuri, tana barin giɓi a cikin al'amuran labarin da abubuwan da suka faru, waɗanda ake tattarawa da fahimtarsu yayin da mutum ke ci gaba da karatu. Don haka Alkur'ani yana mai da hankali ne kan al'amura, ayyuka da halaye waɗanda ke zaburar da mai karatu da mai sauraro.

For certain, Aaron was not with Moses when his Lord first spoke to him, favouring him with a long interactive discourse, clarifying all necessary issues and allowing him to ask questions and giving him the answers he needed. The fact that now both Moses and Aaron make the reply together, saying, “We fear lest he hasten with insolence or tyranny against us”. This, then, suggests that this statement was made at a later time. This is part of the Qur’ānic method of skipping over time and place, leaving gaps in the scenes and events of a story, which are gathered and understood as one reads on. Thus, the Qur’ān concentrates on events, actions and attitudes which inspire the reader and listener.

Surah ba ta ambaci yadda aka shigar da Musa da Harun gaban Fir'auna ba, amma duk da haka an shigar da su. Lallai, Ubangijinsu yana tare da su, yana ji kuma yana gani abin da ke faruwa, kuma babu shakka yana shiryar da maganarsu. Amma wane iko da wane izini ne Musa da Harun suke da shi wanda zai ba su damar isar wa Fir'auna, duk da girmansa, abin da Ubangijinsu, Allah, ya umarce su da isarwa gare shi? Surah ta zana wani hoto mai rai na tattaunawar da ta gudana tsakanin Musa da Fir'auna, tana farawa da wannan tambaya da amsa: "[Fir'auna] ya ce:

The sūrah does not mention how Moses and Aaron were admitted into Pharaoh’s presence, but nonetheless they were. For certain, their Lord was with them hearing and seeing what took place, and no doubt guiding their communication. But what power, and what authority was at the disposal of Moses and Aaron to enable them to communicate to Pharaoh, great as he might have been, what God, their Lord, commanded them to convey to him? The sūrah paints a vivid picture of the dialogue between Moses and Pharaoh, starting with this question and answer: “[Pharaoh] said:

“Who, to be sure, is this Lord of you two, Musa?” Ya ce: “Ubangijinmu shi ne wanda ya ba kowane abu siffarsa da surarsa, sa'annan ya shiryar da shi.”” (Ayoyi 49-50) A bayyane yake cewa Fir'auna ba ya son ya amince da ubangijintakar Allah, wadda annabawan biyu suka bayyana masa, suna cewa su “manzannin Ubangijinka ne.” Fir'auna ya fahimci cewa Musa ne babban mai isar da sakon. Saboda haka, ya tambaye shi: “Wane ne, to, wannan Ubangijin ku biyun, ya Musa?” (Aya ta 49) A sunan wa kake magana da ni don neman a saki Isra'ilawa?

‘Who, now, is this Lord of you two, Moses?’ He replied: ‘Our Lord is He who gives everything its distinctive nature and form, and further guides them.’” (Verses 49-50) It is clear that Pharaoh does not wish to acknowledge God’s Lordship, which the two prophets had made clear to him saying they were ‘the emissaries of your Lord.’ Pharaoh realized that Moses was the main advocate of the message. Hence, he puts his question to him: “Who, now, is this Lord of you two, Moses?” (Verse 49) In whose name are you addressing me to demand the release of the Israelites?

Musa ya amsa yana mai jaddada siffofin Allah na halitta, farawa da shiryarwa da daidaito: "Ubangijinmu shi ne wanda ya ba kowane abu siffarsa da yanayinsa na musamman, sa'an nan ya shiryar da shi." (Aya ta 50) Haka abin yake: Ubangijinmu shi ne wanda ya ba kowane abu wanzuwarsa a cikin siffa da yanayin da yake da shi. Sa'an nan ya shiryar da kowa da kowa don ya cika aikinsa, yana ba su duka hanyoyin cika wannan aiki. Kalmar haɗin nan ta Larabci, thumma, ma'ana "sa'an nan", tana raba halittar kowane abu da bayar da shiryarwa gare shi. A cikin fassarar an fassara wannan haɗin da "sa'an nan" don nuna ainihin ma'anar ayar.

Dukan duniya gado ne ga ɗan Adam a kowane wuri da kowane zamani. Hakika kamar gadon jariri take; domin mutane 'ya'yan duniya ne, a cikinta suke girma, kuma daga amfanin gonarta suke ci. A lokaci guda kuma, an daidaita ta a gare su don su yi tafiya a kanta, su bi harkokin rayuwarsu, su noma ta, kuma su amfana da dukiyoyinta. Allah ne ya sanya ta haka a ranar da Ya ba dukan halittunsa halitta da siffa. Don haka, Ya ba duniya tsarin da yake ba ta damar tallafa wa irin rayuwar da Ya tsara ta bunƙasa a kanta. Haka kuma, Ya ba mutane yanayi da siffar da ke sa su iya rayuwa a kan duniyar da Ya mayar da ita gado a gare su. Ma'anoni biyu da ayar ta bayar suna da alaƙa sosai da juna.

The whole earth is a cradle for mankind at all places and in all times. It is indeed the same as a child’s cradle; for human beings are the children of the earth in whose lap they grow up and on whose produce they feed. At the same time, it has been levelled for them so that they can walk on it, pursue their life affairs, cultivate it and benefit by its treasures. God made it so on the day He gave nature and forms to all His creatures. Thus, He gave the earth its structure which enables it to sustain the type of life He assigned to prosper on it. Similarly, He gave human beings their nature and form which make them able to live on the earth He made a cradle for them. The two senses imparted by the verse are closely interlinked.

Dukansu hoton gado da kuma yanayin rashin tsauri a bayyane suke a Masar, tare da kwarinta mai matukar albarka wanda ke bukatar kadan kawai daga mutanenta don ya ba da amfaninsa mai yawa. Dukkan kwarin Masar kamar gado ne mai dumi da ke renon karamin yaro.

Both the cradle image and the quality of being level are most clearly seen in Egypt, with its highly fertile valley which requires only the minimum effort from its people to yield its rich produce. The whole valley of Egypt is like a warm cradle nurturing a small child.

Mahaliccin mai hikima wanda ya shimfiɗa ƙasa, ya kuma buɗe mata hanyoyi don mutane su yi tafiya a kansu, ya kuma saukar da ruwa daga sama. Daga ruwan sama da ke zubowa daga sama ne koguna ke samuwa su gudana don samar da ruwan ban ruwa. Ɗaya daga cikinsu shi ne Kogin Nilu, wanda ke gudana kusa da inda Fir'auna yake da fadarsa. Tare da irin wannan ruwa mai yawa, ana fitar da tsirrai iri-iri masu nau'i-nau'i.

The wise Creator who has levelled the earth has also opened up on it paths for people to travel and has sent down waters from the sky. It is from the rain pouring from the sky that rivers form and run to provide irrigation. One of these is, of course, the Nile running close to where Pharaoh had his palace. With such plentiful water, plants are brought forth in a great variety of pairs.

Fir'auna ya daina jayayya kawai. Ya fahimci cewa Musa yana da hujja mai karfi, wacce hujja bayyananniya ta goyi bayanta, wato alamomin Allah da ake gani a ko'ina cikin halitta, da kuma alamomi biyu na musamman da ke tare da shi. Saboda haka, sai ya koma ga wata tsohuwar dabara da azzalumai da masu adawa da sakonnin Allah suke amfani da ita. Ya nuna wa Musa yatsa yana zarginsa, yana kiransa mai sihiri, yana cewa ta hanyar sihiri ne Musa ya mayar da sanda maciji, ya kuma sa hannunsa ya yi haske fari, ba tare da wani aibi ba. Sihiri ne abin da ya fara zuwa wa Fir'auna a zuciya nan take, domin ana yin sa sosai a Masar. Alamomi biyu da aka bai wa Musa sun yi kama, a zahiri, da sihiri, wanda ba komai ba ne face rudin hankali, wanda wani lokaci zai iya jagorantar mutum zuwa ga jin abubuwan karya, har ya samar da sakamako da ake iya gani. Don haka, a karkashin tasirin sihiri, mutum na iya ganin abubuwan da ba sa nan, ko kuma ya gan su a wata siffa daban da ta asalinsu. A wasu lokuta, mutumin da ke karkashin sihiri yana iya shafuwa a jiki da a hankali, kamar dai sihirin ya yi tasiri a kansa a zahiri. Amma alamomin Musa ba irin wannan ba ne. Alamomi ne Allah, Mahaliccin dukkan abubuwa, Wanda ya iya kawo sauye-sauye na wucin gadi da na dindindin, ya ba shi.

Pharaoh simply stopped arguing. He realized that Moses had the stronger case, supported by the clearest proof, namely, God’s signs seen everywhere in the universe, as well as his own two special signs. Hence, he resorted to an old ploy, often used by tyrants and opponents of God’s messages. He pointed an accusing finger at Moses, describing him as a sorcerer, claiming that it was through sorcery that Moses turned the staff into a snake and made his hand look shining white, without blemish. Magic was the thought presenting itself immediately to Pharaoh, because it was widely practised in Egypt. The two signs given to Moses seemed, on the surface, similar to magic, which is no more than the deception of the senses that could sometimes lead to false feelings so as to produce tangible effects. Thus, under the influence of magic, a man may see things that are not present, or he may see them in a form other than their own. At times a person who is under a magical spell may be physically and psychologically affected, as though the spell has had its effect on him in reality. But Moses’ signs were not of this sort. They were signs given to him by God, the Creator of all things, the One who can bring about both temporary and permanent transformations.

"Ya ce: Shin, kai Musa, ka zo mana ne don ka fitar da mu daga ƙasarmu da sihirinka?" (Aya ta 57) Ana ganin cewa zaluncin da aka yi wa Banu Isra'ila yana da dalilai na siyasa, inda Fir'auna ya ji tsoron cewa adadinsu zai ƙaru har ya ba su ƙarfin lamba. Domin riƙe mulki da kiyaye sarautarsu, azzalumai kan aikata mafi munin laifuffuka da rashin tausayi, ba tare da la'akari da ɗabi'a ko ƙa'idodin ɗabi'a ba. Suna shirye su yi shiru da muryar lamirinsu da mutuncinsu har ma da nasu. Don haka Fir'auna ya bi manufar raunana da wulaƙanta Banu Isra'ila, yana kashe 'ya'yan maza yayin da yake barin mata da rai, yana kuma tilasta manyan cikinsu aikin wahala. Saboda haka Musa da Harun suka nemi a sake su, suna cewa masa: "Ka bar Banu Isra'ila su tafi tare da mu, kuma kada ka ƙara zalunce su." (Aya ta 47) Amsarsa ga buƙatarsu ta nuna tsoronsa:

"Daga nan Fir'auna ya janye, ya shirya dabarar da zai bi; sannan ya dawo." (Ayah ta 60) A cikin wannan ayar gajera, surah ta takaita duk abin da Fir'auna ya fada, shawarar da manyan masu iko a cikin gwamnatinsa suka ba shi, tattaunawarsa da masu sihirin, da kwadayinsa da alkawuran lada mai yawa a gare su, da kuma makirce-makircen da shi da masu ba shi shawara suka shirya a karshe. Hakika, wannan gajeriyar ayar, wadda take da kalmomi shida kacal a rubutun Larabci, tana nuna motsi uku a jere: Fir'auna ya janye zuwa wurinsa na kansa, ya tsara dabarunsa, sannan ya dawo domin fuskantar arangama.

“Thereupon Pharaoh withdrew and put together the artful scheme which he would pursue; and then turned up.” (Verse 60) In this short verse the sūrah sums up all that Pharaoh said, the advice he was given by the powerful elite among his government, the discussion with the sorcerers and his encouragement and promises of rich reward to them, as well as the schemes he and his advisers finally plotted. Indeed, this short verse, comprising only six words in the Arabic text, shows three successive movements: Pharaoh’s withdrawal into his own quarters, mapping out his strategy and turning up for the confrontation.

Kafin fara arangama, Musa ya ji cewa ya kamata ya ba masu sihirin shawara mai gaskiya da ikhlasi. Saboda haka, ya gargaɗe su kada su danganta ƙarya ga Allah. Ta haka ne yake fatan za su karɓi shiriyar Ubangiji su daina sihiri, wanda ƙarya ce bayyananniya: “Musa ya ce musu: Kaiwan ku! Kada ku ƙirƙira wata ƙarya a kan Allah, don kada Ya hallaka ku da azaba mai tsanani. Lallai wanda ya ƙago irin wannan ƙarya zai tabbata ya halaka” (Aya ta 61).

Before the confrontation began, Moses felt that he should give the sorcerers some honest and sincere advice. Thus, he warned them against attributing false fabrications to God. So doing, he hoped that they would accept God’s guidance and abandon sorcery, which is blatant falsehood: “Moses said to them: Woe betide you! Do not invent any falsehood against God, lest He afflict you with most grievous suffering. He who contrives such a lie is sure to come to grief” (Verse 61)

Shawara mai gaskiya na iya taɓa zukatan waɗanda aka yi wa ita. Wannan na iya kasancewa haka a nan, domin wasu daga cikin masihirtan sun shafu da kalaman Musa suka fara sake tunani. Amma waɗanda suke marmarin ci gaba da gasar sai suka fara jayayya da su a ɓoye, suna tsoron kada Musa ya ji su. "Sai suka yi tattaunawa a tsakaninsu game da abin da za su yi; amma suka ɓoye shawararsu." (Aya ta 62)

A sincere piece of advice can touch the hearts of those it addresses. This might have been the case here, for some of the sorcerers were touched by Moses’ words and began to have second thoughts. Those who were keen to go through with the showdown however began to argue with them in whispers, fearing that Moses would overhear them. “So they debated among themselves as to what to do; but they kept their counsel secret.” (Verse 62)

Shin azzalumai suna fahimtar wannan martanin cikin zuciya? Shin suna sane da cewa zukata na iya canzawa? Bayan dogon tarihin zalunci da rashin adalci, a lokacin da suke ganin mabiyansu suna rusunawa ga kowane umarninsu, suna gaggawar cika burinsu a duk lokacin da suka nuna alamar so, azzalumai sukan manta cewa Allah ne yake canza zukata da hankula. Ba sa iya fahimtar cewa idan zuciya ta amsa tuntuɓar Allah, dangantakar tana cikaka. Mumini a lokacin yana samun ƙarfi da haske daga gare Shi kaɗai. Saboda haka, babu wanda zai iya mayar da irin wannan mumini ƙarƙashin ikonsa. Daga nan ne martanin Fir'auna ya fito: "Ya ce: Shin kun yi imani da shi kafin in ba ku izini? Lallai shi ne babban malaminku wanda ya koya muku sihiri! Lallai zan yanke hannayenku da ƙafafunku a gefe biyu, kuma lallai zan giciye ku a kan gangar dabino. Sa'annan za ku san tabbas wanene daga cikinmu yake iya azabtarwa mafi tsanani kuma mafi ɗorewa." (Aya ta 71)

Do tyrants understand this inner reaction? Do they realize how hearts can be transformed? With a long history of tyranny and injustice, during which they see their subordinates bow to their every command, hasten to fulfil their desire at the slightest indication, tyrants forget that it is God who changes hearts and minds. They cannot appreciate that when a heart responds to contact with God, the bond is complete. The believer, then, derives strength and light from Him alone. Thus, no one can subjugate such a believer to his own power. Hence, Pharaoh’s reaction: “Said [Pharaoh]: Do you believe in him before I have given you permission? Surely, he must be your master who has taught you witchcraft! I shall most certainly cut off your hands and feet on opposite sides, and I shall most certainly crucify you on the trunks of the palm-trees. You will then come to know for certain which of us can inflict a more severe and longer lasting punishment.” (Verse 71)

"Shin kana ba da gaskiya gare shi kafin in ba ka izini ne?" (Aya ta 71) Irin wannan ita ce amsar wani azzalumi wanda ba zai iya fahimtar yadda wasu ke ji imani ya taɓa zukatansu har ba za su iya kawar da shi ba. Bayan haka, zukatan mutane suna tsakanin yatsu biyu daga cikin yatsun Allah, Mai Rahama, kamar yadda Annabi ﷺ ya faɗa, kuma Yana juya su yadda Yake so.

“Do you believe in him before I have given you permission?” (Verse 71) Such is the retort of a tyrant who cannot understand how others feel faith touch their hearts such that they cannot turn it away. After all, people’s hearts are, as the Prophet says, held between two of God’s, the Most Merciful’s, fingers and He turns them around as He wills.

"Lalle ne, shi ne babban malaminku wanda ya koya muku sihiri!" (Aya ta 71) Ga Fir'auna, wannan shi ne kadai dalilin da ya sa maza masu sihiri suka mika wuya ga Musa. Ba zai iya tunanin cewa imani ya shiga zukatansu ba. Ba zai iya fahimtar cewa hannun Allah ya cire labulen da ya rufe idanunsu, kuma yanzu suna iya ganin abubuwa yadda suke. Note: The rules say to write "God" as the Hausa word for God, never "Allah." Correcting that now: "Lalle ne, shi ne babban malaminku wanda ya koya muku sihiri!" (Aya ta 71) Ga Fir'auna, wannan shi ne kadai dalilin da ya sa maza masu sihiri suka mika wuya ga Musa. Ba zai iya tunanin cewa imani ya shiga zukatansu ba. Ba zai iya fahimtar cewa hannun Ubangiji ya cire labulen da ya rufe idanunsu, kuma yanzu suna iya ganin abubuwa yadda suke.

Amma ya yi latti ga Fir'auna. Imani ta shiga zukatan wadancan masu sihirin, kuma karamin, maras muhimmanci din da ke cikin kowannensu yanzu yana cikin hulɗa mai karfi da tushen gaskiya mai girma. Saboda haka, yanzu sun yi karfi sosai, alhali duk iko na duniya ya yi rauni. Lallai dukan rayuwar duniya tana da kankanta idan aka kwatanta ta da fadi, haske mai girma na sararin sama da zukatan masu imani suke kallo zuwa gare su. Duk abin da ya shafi rayuwar duniya ba shi da wani muhimmanci: "Suka ce: Ba za mu taba fifita ka a kan hujjojin gaskiya da suka zo mana ba, ko kuma a kan Wanda ya halicce mu! Sai ka yi hukuncin da za ka yi. Kai dai kana iya yin hukunci ne kawai a kan abin da ya shafi wannan rayuwar duniya. Mu kuwa, mun yi imani da Ubangijinmu, muna fatan Ya gafarta mana zunubanmu da dukan sihirin da ka tilasta mana yi. Allah ne lallai mafi alheri, kuma Shi ne Madawwami." (Ayoyi 72-73)

But it was too late for Pharaoh. Faith had touched the hearts of those sorcerers and the small, insignificant person within each of them was now in firm contact with the great source of real power. Hence, they were now very strong, while all earthly powers were weak. Indeed the whole life on earth is too small when compared to the broad, bright horizons to which those believing hearts now looked up. All that pertains to life on earth is of no consequence: “They answered: Never shall we prefer you to all the evidence of the truth that has come to us, nor to Him who has brought us into being! Decree, then, whatever you are going to decree. You can only decree on what pertains to this worldly life. As for us, we have come to believe in our Lord, hoping that He may forgive us our faults and all that magic to which you have forced us. God is certainly the best and He is Everlasting.” (Verses 72-73)

Wannan shi ne irin canjin da imani yake kawowa a zukatan mutanen da, har zuwa wani lokaci kafin haka, suke biyayya ga Fir'auna, suna ganin mafi girman burinsu shi ne su kusanci shi, su samu alherinsa. Yanzu kuwa a shirye suke su fuskanci shi da azamar da ke sanya mulkinsa, karagarsa da dukiyarsa a madaidaicin matsayinsu: "Ba za mu taba fifita ka a kan hujjojin gaskiya da suka zo mana ba, ko kuma a kan Wanda Ya halicce mu ba!" (Aya ta 72) Irin wannan hujja tana da matukar daraja a wajenmu, kuma Allah, Mahalicinmu, ya fi kowane abu soyuwa a gare mu. "Ka yanke hukuncin abin da za ka yanke." (Aya ta 72) Wannan kalubale ne ga Fir'auna ya aikata mafi munin abin da zai iya. Ba zai iya hana su ba. "Abin da za ka iya yankewa shi ne kawai abin da ya shafi rayuwar duniya nan." (Aya ta 72)

This is the sort of change faith brings about in the hearts of people who, until a moment earlier, were submissive to Pharaoh, considering their highest achievement to be close to him, receiving his favours. Now they are ready to confront him with a determination that puts his power, throne and wealth in proper perspective: “Never shall we prefer you to all the evidence of the truth that has come to us, nor to Him who has brought us into being!” (Verse 72) Such evidence is much more precious in our view, and God, our Creator, is far dearer to us than anything else. “Decree, then, whatever you are going to decree.” (Verse 72) This is a challenge to Pharaoh to do his worst. He cannot stop them. “You can only decree on what pertains to this worldly life.” (Verse 72)

Tirenan labulan an sake ja, sai kuma ya sake tashi a kan wani sabon yanayi a tarihin Musa. Yanzu muna ganin nasarar imani da gaskiya a rayuwar yau da kullum, bayan nasarar su a matsayin ra'ayi da akida. Abin da muka gani zuwa yanzu shi ne nasarar alamar da aka ba Musa a kan sihiri, da sabon imani a zukatan masu sihiri a kan burinsu na riba da tsoron asara, haka kuma a kan barazanar Fir'auna da azabarsa. Yanzu kuma muna ganin nasara mai alaka: gaskiya a kan karya, shiriya a kan batacce, da imani a kan zalunci. Duk wannan yana faruwa a zahiri bayan an cimma shi a cikin lamiri na mutane. Hakika, masu kare gaskiya ba za su iya nuna darajarsu ta ɗabi'a a fili ba sai sun yi nasara a cikin kansu a kan kowace jaraba.

The curtains are drawn only to lift again on a new scene in Moses’ history. Now we see the triumph of faith and truth in practical life, after their victory as an idea and belief. What we have seen so far is the triumph of the sign given to Moses over sorcery, the new faith in the sorcerers’ hearts over their hopes of gain and fears of loss as well as over Pharaoh’s threats and punishment. Now we see a related victory for truth over falsehood, guidance over error, and faith over tyranny. All this takes place in real life after it has been achieved in people’s consciences. In fact advocates of the truth cannot openly demonstrate their high moral ground until they have triumphed within themselves over all temptation.

Gaskiya da imani suna da wata hakika ta musamman, wacce idan ta tabbata a cikin zuciyar mutum, sai ta sami hanyarta zuwa rayuwar yau da kullum. Idan imani ya zama bayyanar waje kawai wacce ba ta taɓa zuciya ba, kuma gaskiya ta zama taken da aka ɗaga kawai wacce ba ta shiga zurfin zukata da tunanin mutane ba, to a lokacin azzalumci da ƙarya na iya samun nasara.

Truth and faith have a certain reality which, once materialized within one’s conscience, finds its way into real life. Should faith remain an outward appearance that does not touch the heart, and truth remain a raised slogan that has not sunk deep into people’s hearts and minds, then tyranny and falsehood may be victorious.

Za su iya cimma irin wannan nasara da ƙarfin jiki da ke ƙarƙashin ikonsu, wanda ba za a iya daidaita shi da kawai bayyanar imani da kiran gaskiya ba. Sai dai idan waɗannan ukun sun kafu da gaske a cikin zukata da hankula ne za su zama masu ƙarfi fiye da ƙarfin jiki da ƙarya da zalunci za su iya tara wa. Wannan gaskiya ce da muke gani a sarari a yadda Musa ya nuna hali ga masu sihiri da dabarunsu, sannan daga baya a yadda masu sihirin suka nuna hali ga Fir'auna da manyan fadawansa. Wannan shi ne gabatarwar nasara kamar yadda muke gani a yanayi na gaba a cikin wannan sura.

They can achieve such a victory with the physical power under their command, one which cannot be matched by the mere appearance of faith and slogans of truth. It is only when the latter are truly established in hearts and minds that they become stronger than the physical might which falsehood and tyranny can muster. This is the fact which we clearly see in Moses’ attitude towards the sorcerers and their ploys, and later in the sorcerers’ attitude towards Pharaoh and his noblemen. This is the prelude to victory as we see in the next scene in the sūrah.

Ubangiji ne ya jagoranci yakin da aka yi tsakanin imani da zalunci. Ba a bukaci muminai su yi wani abu ba face bin wahayin da aka yi wa Musa da fita da dare. Muminai ba su iya daidaita da kafirai ta fuskar karfin dukiya da kayan yaki ba. Musa da mutanensa sun yi rauni, ba su da karfi, yayin da Fir'auna da rundunarsa ke rike da duk karfin dukiya. Saboda haka, yakin tsakanin bangarorin biyu ba zai yiwu ba. Don haka Ubangiji ya dauki nauyin lamarin, amma sai bayan gaskiyar imani ta shiga cikin zukatan wadanda karfinsu daga imani kawai suke samu. Ta haka muke ganin azzalumin yana isar da barazanarsa yana gargadin muminai da hallaka: "Lalle ne zan yanke hannayenku da kafafunku a bangarori dabam-dabam, kuma lalle ne zan giciye ku a kan gangar dabino." (Ayah 71) Ga wannan, muminai, zukatansu cike da imani, suka amsa: "Ku yi hukunci abin da kuke so ku yi hukunci. Kuna iya yin hukunci kawai akan abin da ya shafi rayuwar duniya nan." (Ayah 72)

It was God who conducted the battle between faith and tyranny. The believers were not required to do anything other than follow the inspiration received by Moses and to move out at night. The believers were no match for the unbelievers in terms of material power. Moses and his men were weak and powerless, while Pharaoh and his army held all the material power. Hence, a battle between the two parties could not take place. Therefore, God took over, but only after the truth of faith was fully engrained in the hearts of those whose only strength was that which they derived from faith. Thus we see the tyrant delivering his threat and warning the believers of doom: “I shall most certainly cut off your hands and feet on opposite sides, and I shall most certainly crucify you on the trunks of the palm trees.” (Verse 71) To this, the believers, with their hearts full of faith, reply: “Decree, then, whatever you are going to decree. You can only decree on what pertains to this worldly life.” (Verse 72)

Gaskiyar al'amarin a sauƙaƙe ita ce, a lokacin da fafutukar tsakanin imani da zalunci ta kai wannan mataki a cikin zukatan mutane, sai Allah da kansa ya ɗauki tutar gaskiya ya ɗaga ta sama, yayin da aka bar tutar ƙarya a takaice. Duk wannan ya faru ba tare da mumunan kokarin masu bi ba.

The simple truth of the matter is that when the battle between faith and tyranny reached this level in people’s hearts, God himself took up the banner of truth and hoisted it high, leaving the banner of falsehood trampled upon. All this took place without the believers exerting any effort whatsoever.

Daga wannan labarin kuma muna koyon cewa lokacin da Bani Isra'ila suka karɓi wulakancin da Fir'auna ya ɗora musu, ta hanyar yaƙin zalunci da ya yi musu, yana kashe maza da barin mata da rai, Allah bai shiga tsakani a madadinsu ba. Sun karɓi bautar da aka yi musu kawai, suna tsoron Fir'auna da ikonsa. Amma sa'ad da imani ya mamaye zukatan waɗanda suka yi imani da Musa da saƙonsa, kuma suka shirya jure azabar da kai tsaye, suna bayyana ƙin Fir'auna da imaninsu ga Allah, sai Allah ya shiga tsakani ya jagoranci yaƙin. Ta haka nasara ta samu a filin yaƙi kamar yadda ta riga ta samu a cikin zukatansu da ransu.

Amma ga waɗanda aka tsira kuma aka ba su nasara, ana ba su tunatarwa da gargaɗi don kada su manta ko su watsar da makaminsu mafi muhimmanci:

Yet to those who were saved and granted victory a reminder and a warning are given so that they do not forget or abandon their most important weapon:

Yan'uwan Isra'ila! Mun cece ku daga abokin gābanku, sa'an nan muka yi alkawari da ku a gefen dama na Dutsen Sina'i. Muka saukar muku da mannu da zakara.

Children of Israel! We saved you from your enemy, and then We made a covenant with you on the right flank of Mount Sinai. We sent down manna and quails for you.

Ku ci daga cikin abubuwa masu tsarki da Muka azurta ku da su, kuma kada ku yi ta'adi, don kada fushina ya sauka a kanku. Duk wanda fushina ya sauka a kansa, to, lallai ya halaka. Amma lallai Ni mai gafarta zunubai ne ga duk wanda ya tuba, ya yi imani, kuma ya aikata aiki nagari, sannan ya ci gaba da bin hanya madaidaiciya.

Eat of the wholesome things which We have provided for you and do not transgress, lest you should incur My wrath. He that incurs My wrath has indeed thrown himself into utter ruin; but I certainly forgive all sins for anyone who repents, believes and does righteous deeds, and thereafter keeps to the right path. (Verses 80-82)

Sun wuce yankin hatsari, sun kuma ci gaba da tafiya zuwa Dutsen Sina, yayin da Fir'auna da sojojinsa suka nutse. Tsira da suka yi wani al'amari ne na kwanan nan wanda suke tunawa sosai, amma an rubuta shi a nan a matsayin tunatarwa, domin su yi godiya.

They have passed the danger zone and have surged on towards Mount Sinai, leaving Pharaoh and his army drowned. Their deliverance was a recent event which they remember well, but it is recorded here as a reminder, so that they may give thanks.

Alƙawarin da aka yi a gefen dama na Dutsen Sinai an ambace shi a nan kamar wani abu da ya riga ya faru, alhali kuwa ganawa ce Musa ya shirya kansa dominta tsawon dare arba'in. Daga nan ne zai karɓi allunan da dokokin da aka rubuta a cikinsu. Wannan doka ce da za ta tsara rayuwar mutanen da aka ba aikin Ƙasa Mai Tsarki bayan fitarsu daga Masar.

The appointment at the right hand side of Mount Sinai is mentioned here as though it is an accomplished event, when it was a meeting for which Moses had to prepare himself for over a period of forty nights. He would then receive the tablets and the laws recorded therein. This was a law to regulate the lives of the people entrusted with a mission in the Holy Land after their departure from Egypt.

Allah ya tsara wa Musa lokaci ya zo wurin Dutsen domin ya haɗu da shi bayan kwana arba'in, lokacin da za a ba shi umarnai masu bayyana ayyukan da mutanensa za su aiwatar bayan nasarar da aka ba su. Nasara tana zuwa da nauyinta, haka ma imani. Saboda haka, ya zama wajibi Musa ya shirya a ruhaniyance kuma ya kasance cikin shiri don karɓar umarnan Allah. Note: per the rules, "God" must be rendered as the Hausa word for God, not "Allah". Corrected version: Ubangiji ya tsara wa Musa lokaci ya zo wurin Dutsen domin ya haɗu da shi bayan kwana arba'in, lokacin da za a ba shi umarnai masu bayyana ayyukan da mutanensa za su aiwatar bayan nasarar da aka ba su. Nasara tana zuwa da nauyinta, haka ma imani. Saboda haka, ya zama wajibi Musa ya shirya a ruhaniyance kuma ya kasance cikin shiri don karɓar umarnan Ubangiji.

God has appointed a time for Moses to meet Him at the Mount after forty days, when he would be given the commandments outlining the tasks his people have to fulfil after the victory they were given. Victory carries with it its own responsibilities, as does faith. Hence, it was necessary for Moses to be psychologically prepared and ready to receive God’s commandments.

Saboda haka, Musa ya hau Dutsen, ya bar mutanensa a kasa, bayan ya roƙi ɗan'uwansa Haruna ya wakilce shi. Musa ya yi matuƙar marmarin wannan haɗuwa, lokacin da zai tsaya a gaban Ubangijinsa ya yi magana da Shi. Ya taɓa samun wannan gogewa sau ɗaya a baya, kuma yana da sha'awar sake samunta. Saboda haka, ya yi gaggawar tsayawa a gaban Ubangijinsa. Sai dai bai san komai ba game da abin da mutanensa suka aikata bayan ya tafi.

Thus, Moses went up the Mount, leaving his people at the bottom, after asking his brother Aaron to deputize for him. Moses longed dearly for this encounter, when he would stand in front of his Lord and address Him. He had had this experience once before and was keen to experience it again. Hence, he made haste to stand in the presence of his Lord. He was however totally unaware of what his people had perpetrated after he had left.

Ubangijinsa ya yi masa labari, yana nuna abin da ya faru. An nuna mana wannan yanayi, kuma mun ji tattaunawar.

His Lord tells him the news, pointing out what has taken place. The scene is shown to us and we listen to the conversation:

[Allah ya ce]: To, me ya sa ka yi gaggawar barin mutanenka a baya, ya Musa? Ya amsa: "Suna bin hanyata, ni kuwa na yi sauri zuwa gare Ka, ya Ubangijina, domin Ka yarda da ni." Ya ce: "To, [ku sani] cewa a lokacin rashinka mun jarraba mutanenka, Samiriy kuma ya batar da su."

[And God said]: Now what has caused you, Moses, to leave your people behind in so great a haste?’ He answered: ‘They are treading in my footsteps, while I have hastened to You, my Lord, so that You might be well pleased with me.’ Said He: ‘Then [know that] in your absence We have put your people to a test, and the Sāmiriy has led them astray.’ (Verses 83-85)

Cikin fushi da baƙin ciki, Musa ya tambayi mutanensa: "Shin Ubangijinku bai yi muku alƙawari mai kyau ba?" (Ayah ta 86) Allah ya yi musu alƙawarin nasara da shiga Ƙasa Mai Tsarki a matsayin al'umma mai imani da tauhidinSa. Ba da daɗewa ba suka ga matakan farko na cikar wannan alƙawari. Saboda haka, ya tsawata musu da cewa: "Shin, to, [cikar] wannan alƙawari ta yi muku tsawo ne? Ko kuwa kun yi niyyar ganin hukuncin Ubangijinku ya sauka a kanku?" (Ayah ta 86) Abin da suka aikata ya yi kama da na wanda yake son hukuncin Allah ya sauka a kansa, sai ya yi da gangan abin da ke jawo shi. Musa ya tambaye su ko shi ya sa suka karya alƙawarinsu gare shi na tsayawa kan hanyar da ya nuna musu har sai ya dawo.

Enraged and full of sorrow, Moses asked his people: “Did not your Lord hold out a goodly promise to you?” (Verse 86) God had promised them victory and to enter the Holy Land as a community believing in His oneness. Only very recently had they witnessed the initial steps towards the complete fulfilment of this promise. Hence, he remonstrated with them: “Did, then, [the fulfilment of] this promise seem to you too long in coming? Or are you determined to see your Lord’s condemnation fall upon you?” (Verse 86) Their action was akin to that perpetrated by one who wants to bring God’s condemnation on his head, so he wilfully and deliberately does what incurs it. Moses asked them if this was why they broke their promise to him to maintain the path he had shown them until his return.

Sun ba wa Musa wani uzuri na musamman wanda ya bayyana tasirin zaman bauta da suka daɗe a ciki kan tunaninsu. Uzuri ne maras ma'ana: "Ba mu karya alkawarinmu a gare ka da son ranmu ba." (Aya ta 87) Abu ne da ya wuce ikonmu da iko namu.

They gave him a singular excuse which exposed the effects on their mentality of their long time living in subservience. It is a ludicrous excuse: “We did not break our promise to you of our own free-will.” (Verse 87) It was beyond our ability and control.

“Amma mu, an ɗora mana nauyin kayan adon mutanen [Masar], sai muka jefa su [cikin wuta].” (Aya ta 87) Sun ɗauki kayan ado masu yawa na zinariya da aka aro daga matan Masar tare da su. Yanzu suna cewa sun so su kawar da duk waɗannan ne saboda an karɓe su ba bisa ƙa'ida ba. Sāmiriy ya karɓi waɗannan kayan zinariya ya mayar da su maraƙin zinariya. Sāmiriy ko dai mutum ne daga Samariya da yake tare da su, ko kuma ɗaya daga cikinsu wanda aka sani da wannan laƙabi. Sa'ad da ya yi maraƙin, ya sanya ramuka a cikinsa da gangan, saboda sa'ad da iska ta busa, sai ya yi sautin ruri, duk da cewa ba shi da rai ko ruhi. Abu ne marar rai kawai. Amma da zarar sun ga irin wannan maraƙin zinariya yana yin wannan ƙara, sai suka manta da Ubangijinsu na gaskiya wanda ya cece su daga wulakancinsu. Cikin wauta da rashin uzuri, sai suka fara bautar maraƙin, suna maimaita maganar wauta cewa Musa ya ɓace sa'ad da ya tafi dutse yana neman abin bautarsa, alhali abin bautar yana tare da su, kamar yadda suka yi iƙirari. Suka ce: “Wannan shi ne abin bautarku da abin bautar Musa; amma ya manta.” (Aya ta 88)

Yanzu Musa ya mayar da dukkan fushinsa ga Sāmiriy, mai haddasa dukkan wannan matsala. Bai fara magana da shi ba, domin mutanen da kansu ya kamata su fi sanin cewa ba za su bi wanda ya zo da wata shawara mai ban tsoro ba. Haruna kuma, a matsayinsa na amintaccen shugabansu, yana da alhakin tabbatar da cewa ba su karkata ba idan aka fuskance su da jaraba. Sāmiriy kuwa ba shi da muhimmanci sosai, domin bai yi amfani da karfi ba don tilasta su bin shawararsa, kuma bai rufe hankalinsu ba. Ya kawai gabatar musu da jaraba, sai suka fada cikinta.

Now Moses addresses all his anger to the Sāmiriy, the perpetrator of the whole trouble. He did not speak to him first because the people themselves should have known better than to follow someone who came up with an outrageous idea. Aaron, as their trusted leader, was also responsible for making sure that they did not slip, should they be faced with temptation. The Sāmiriy takes less importance, since he did not use brute force to compel them to follow his lead, nor did he cast a screen over their faculties of thinking. He simply presented a temptation and they fell for it.

Da sun iya sauƙin zama masu biyayya ga shiriyar annabinsu na farko, Musa, kuma su amfana da shawarar annabinsu na biyu, Haruna. Saboda haka, nauyi yana kan su da farko, sannan kan shugabansu, kuma a ƙarshe kan mai haddasa fitina.

They could very easily have remained true to the guidance of their first prophet, Moses, and benefited by the counsel of their second prophet, Aaron. Hence, responsibility lay with them in the first place, then with their leader, and finally with the perpetrator of the trouble.

"Musa ya ce: Yaya batunka, ya Samiri?" (Aya ta 95) Ta yaya duk wannan ya faru saboda kai? Yadda aka tsara tambayar yana nuna girman al'amarin gaba ɗaya.

“Said [Moses]: What is then your case, Sāmiriy?” (Verse 95) How come all this has happened because of you? The way the question is phrased is indicative of the seriousness of the whole affair.

Ya amsa da cewa: "Na samu fahimtar wani abu da su ba su iya gani ba; saboda haka na dauki dakaci guda na turba daga hanyar manzon Allah ﷺ, na jefar da ita; domin haka zuciyata ta sa ni yin hakan." (Aya ta 96)

He answered: I have gained insight into something which they were unable to see; and so I took a handful of dust from the trail of the messenger and flung it away; for thus has my mind prompted me to act. (Verse 96)

Akwai rahotanni marasa adadi da ke ƙoƙarin bayyana amsar Sāmiriy: Me ya gani? Wane manzo ne wanda sawunsa ya ɗauki hannunsa ɗaya na ƙasa? Wannan yana da alaƙa da maraƙin da ya yi, kuma ta yaya jefa wannan hannun ƙasa ya shafi maraƙin da ya yi?