Sehemu hii ya sura inaanza kwa kusimulia tukio katika maisha ya Nabii Musa ambalo halisimuliwi wala kudokezwa mahali pengine popote katika Qur'ani. Sura haitoi maelezo ya mahali tukio hili lilipofanyika zaidi ya kusema, 'mahali ambapo bahari mbili hukutana.' Wala haibainishi kipindi cha maisha ya Musa ambacho matukio hayo yalitokea.

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

Hivyo, hatujui kama matukio yaliyosimuliwa yalitokea wakati Musa alipokuwa bado yuko Misri, kabla hajawaongoza Waisraeli katika safari yao kuelekea Palestina, au baada ya kuiacha. Ikiwa baada ya kuiacha, je, ilikuwa kabla hajawaongoza kuingia Nchi Takatifu, au wakati walipositisha safari, wakikataa kuingia kwa sababu hawakutaka kukabiliana na wakazi wake wenye nguvu? Je, ilikuwa baada ya kuanza kwao miaka arobaini ya kutanga-tanga katika nchi hiyo, wakienda huku na huko, katika upotevu mkubwa?

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

Tukio hili linamhusu mja mwema wa Mwenyezi Mungu ambaye Musa anakutana naye na kuandamana naye kwa muda fulani. Lakini sura haitupi maelezo yoyote kuhusu utambulisho wa mtu huyu. Haitaji jina lake wala hadhi yake. Je, alikuwa nabii, mtume, mwanazuoni, au mtu aliyependelewa na Mwenyezi Mungu kwa imani yake thabiti na kujitolea kwake kamili katika kutumikia dini yake?

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

Kuna masimulizi mengi yanayohusishwa na Ibn `Abbās na wengine kuhusu maelezo ya hadithi hii. Mmoja wao ni ule ulioorodheshwa na al-Bukhārī, ambaye ananukuu kutoka kwa Sa`īd ibn Jubayr, mwanazuoni wa kizazi kilichofuata Maswahaba wa Nabii, akisema: "Nilimwambia `Abdullāh ibn `Abbās kwamba Nawf al-Bakkālī anadai kwamba mtu aliyeambatana na al-Khađir [huo ndio jina linalotolewa mara nyingi kwa yule mwanazuoni katika hadithi hii] hakuwa Musa, Mjumbe wa Mungu kwa Wana wa Israeli. Anadai kwamba alikuwa mtu mwingine aliyeitwa pia Musa. Ibn `Abbās akajibu: 'Huo ni uongo uliosemwa na adui huyu wa Mungu. Ubayy ibn Ka`b alituambia kwamba alimsikia Mjumbe wa Mungu ﷺ akisema:"

Musa alimwambia kijana wake: "Sitaacha kusafiri mpaka nifike mahali penye bahari mbili zinapokutana, hata kama nitatembea kwa miaka mingi."

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

Inawezekana zaidi, na Mungu ndiye Mjuzi zaidi, kwamba mahali palipoelezwa hapa kama 'sehemu ambayo bahari mbili hukutana' ni Bahari ya Mediterania na Bahari Nyekundu, na mahali pao pa kukutania ni eneo lilipo Maziwa Chungu na Ziwa Timsah kando ya Mfereji wa Suez. Inaweza pia kuwa rejeo la mahali ambapo Ghuba ya Suez na Ghuba ya 'Aqabah hukutana katika ncha ya kaskazini ya Bahari Nyekundu. Eneo hili lote lilishuhudia historia ya Wana wa Israeli baada ya kutoka Misri. Hata hivyo, Qur'ani inalitaja eneo hilo kwa kupita tu bila kulifafanua zaidi. Kuna ripoti kadhaa nyingine zinazopendekeza mahali ambapo eneo hilo lilipo, ambapo 'bahari mbili hukutana', lakini sisi tunaona hizi zote hazikubaliki.

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

Tunaelewa kutokana na mtiririko wa jumla wa simulizi kwamba Musa alikuwa na lengo maalum katika safari yake. Anatangaza kwamba atasafiri hadi mahali pa kukutania bahari mbili, bila kujali jinsi safari hiyo itakavyokuwa ngumu, au itachukua muda gani. Anaonyesha azma yake kwa maneno yaliyonukuliwa katika Qur’ani:

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

"ingawa ninaweza kutembea kwa karne nyingi." Kuna tofauti kuhusu maana kamili ya neno la Kiarabu *ḥuqub*, ambalo katika tafsiri limetafsiriwa kuwa "karne nyingi". Baadhi ya wanazuoni wanasema kila *ḥuqbah* hiyo, yaani kipindi cha karne, huashiria mwaka mmoja, ilhali wengine wanasema huashiria miaka themanini. Maana yoyote kati ya hizo inayokuwa nayo, msemo huo huonyesha azma thabiti na si urefu wa muda.

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

Musa anamwendea yule mwanachuoni mcha Mungu kwa adabu ya hali ya juu. Ni aina ya adabu inayostahili nabii. Anaweka ombi lake bila kudhani chochote, na anaweka wazi kuwa anatafuta elimu sahihi kutoka kwa mja mwema wa Mungu:

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

Musa alimwambia: "Je, ninaweza kukufuata, kwa sharti kwamba utanifundisha sehemu ya hekima uliyofundishwa?" (Aya ya 66)

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

Hata hivyo, ujuzi wa yule mtu hauko kama ujuzi wa kibinadamu wenye sababu za karibu na matokeo yasiyoepukika. Ni sehemu ya ujuzi wa Mungu ambao Mungu amemjalia, kwa kipimo alichokiamua na kwa kusudi alilotaka kulitimiza. Haingetarajiwa Musa awe mvumilivu kwa yule mtu na matendo yake, ingawa Musa alikuwa nabii na mjumbe kutoka kwa Mungu. Kwa kuyatazama juujuu, matendo haya yanaweza kuonekana kutokuwa na haki yoyote ya kimantiki.

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

Hawangeweza kueleweka bila kupata ufikiaji wa hekima iliyoziongoza, na hiyo ni sehemu ya hekima ya Mwenyezi Mungu ambayo watu hawawezi hata kuanza kuielewa.

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

Mwanachuoni anaogopa kwa haki kwamba Musa huenda asiwe na subira inayohitajika ili kumfanya awe mwandamani mwenye raha. Anamwambia hilo waziwazi Musa. "Yule mwingine akajibu: Hutaweza kuwa na subira pamoja nami, kwani utawezaje kuwa mvumilivu kwa jambo ambalo huwezi kulielewa kikamilifu?" (Aya 67-68) Lakini Musa ana shauku kubwa ya kujifunza. Kwa hiyo anaazimia kuwa mvumilivu sana na mtiifu, anamtafuta msaada wa Mungu, na anaweka mapenzi ya Mungu mbele ya azma yake mwenyewe: "Musa akasema: Utaniona mvumilivu, Mungu akipenda; wala sitakwenda kinyume chako katika jambo lolote." (Aya 69)

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

Hata hivyo, kuna matukio mengine ya ajabu yanayomngoja Musa ambayo yangemaliza subira yake: "Basi wakaendelea wawili hao mpaka wakakutana na kijana mmoja. [Mwenye hekima] akamuua." (Aya ya 74)

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

Kitendo cha kwanza kiliweka mashua na abiria wake katika hatari fulani. Sasa kuna mauaji ya wazi ya kijana bila uchochezi wala haki. Hili lilikuwa zaidi ya Musa angeweza kuvumilia kwa subira, licha ya ahadi zote alizotoa kwamba hatahoji chochote atakachoona. Hivyo, "Musa akasema: 'Je, umemuua mtu asiye na hatia bila ya kisasi cha mauaji? Hakika mmefanya jambo baya mno.'" (Aya ya 74)

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

Hii inaonyesha kwamba Musa hakusahau ahadi yake. Huenda aliikumbuka, lakini hakuweza kunyamaza aliposhuhudia mauaji. Kwake, kijana yule alikuwa hana hatia. Hakuwa amefanya chochote kinachohalalisha kuuawa kwake.

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

Huenda alikuwa hata na umri mdogo, hivyo kwamba hangeweza kuwajibishwa kwa makosa yoyote aliyoyafanya.

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

Mara nyingine mwenye hekima anamkumbusha Musa sharti alilojiwekea na ahadi alizotoa, akirejea pia alichosema hapo mwanzo: "Je, sikukwambia wazi kwamba hutaweza kuwa na subira pamoja nami?" (Aya 75). Lakini safari hii mwenye hekima anaenda mbali zaidi, akimkumbusha Musa kwamba alimwambia haya moja kwa moja: "Je, sikukwambia wazi...". Kwa hiyo onyo la awali lilimlenga Musa binafsi, lakini hakushawishika. Alikuwa amejitahidi kuwa mwandamani wa mtu huyo akikubali masharti yake.

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

Siri hiyo sasa inafichuliwa: “Kuhusu jahazi, lilikuwa la watu maskini waliokuwa wakifanya kazi baharini — nami nilitaka kulivunja kidogo, kwa sababu nyuma yao kulikuwa na mfalme aliyekuwa akichukua kila jahazi kwa nguvu.” (Aya 79) Hii inaeleza kwamba uharibifu mdogo uliolipata jahazi ulitosha kuliokoa kwa ajili ya watu wake. Lingekuwa katika hali ya kuweza kusafiri baharini, bila shaka lingechukuliwa na mfalme dhalimu. Kusababisha uharibifu mdogo kwa jahazi kuliliokoa kutokana na madhara makubwa zaidi na dhuluma iliyoharibu, ambayo ingetokea kwa hakika kama lisingeharibiwa. Kwa hiyo, kusababisha uharibifu huo kulikuwa tendo jema na la huruma.

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

Kuhusu yule kijana, wazazi wake ni waumini wa kweli, na tulichelea kwamba angewasababishia huzuni nyingi kwa uovu wake wa kupita kiasi na kufuru yake. Basi tulitaka Mola wao Mlezi awape badala yake [mtoto] aliye safi zaidi kuliko yeye, na aliye karibu zaidi kwa upendo na huruma. (Aya 80-81)

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

Kijana huyu alionekana wakati huo kama asiyestahili adhabu yoyote, lakini Mungu alimfunulia mwanachuoni hali yake halisi. Sasa tunatambua kwamba alikuwa na mbegu zote za uovu na kufuru, ambazo zilikuwa lazima zingeongezeka alipokua. Lau angeishi, angewasababishia wazazi wake, ambao walikuwa waumini, matatizo mengi mno.

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

Huenda angeweza kuwaongoza, kwa upendo wake kwake, kumfuata katika uovu wake. Ndiyo maana Mungu alimwelekeza mja wake mwema amuue kijana huyo ili amtie badala yake mwingine aliye bora na mwenye kutii zaidi.

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