"Ţā. Sīn. Mīm. Hizi ni aya za Kitabu kinachobainisha mambo."(Aya 1-2) Sura inaanza na herufi hizi tatu zilizotengana ili kubainisha kwamba Qur'ani imeundwa kutokana na herufi za aina hii. Aya zake ni za ubora mkuu zaidi na za maana nzito zaidi kuliko kile kinachoandikwa kwa kawaida na watu: "Hizi ni aya za Kitabu kinachobainisha mambo." (Aya 2) Kwa hiyo, kitabu hiki si kazi ya watu wa kawaida; kwani hakuna mtu awezaye kutoa mfano wake. Ni wahyi ambao Mwenyezi Mungu huwasimulia waja Wake, ukionyesha uwezo Wake usio na mfano, na ukweli ulio kiini cha kila kitu Mwenyezi Mungu aumbacho, kikubwa au kidogo: "Tutakusimulia baadhi ya habari za Musa na Firauni, kwa kweli kwa watu wanaoamini." (Aya 3) Kwa hiyo ni kwa waumini ndipo kitabu hiki kinapoelekezwa. Kimekusudiwa kuwaunda upya na kuwalea, kuwaonyesha njia yao na kuwaonyesha kanuni ya kuitekeleza. Hadithi zilizosimuliwa katika sura hii zimekusudiwa kwa waumini hao, kwa sababu wao ndio watakaonufaika nazo.

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

Uhusiano huu wa moja kwa moja kutoka kwa Mungu unatoa hisia ya uangalizi maalum anaowajali waumini, na kuwafanya wajione kuwa wanastahili na ni muhimu. Wangewezaje kushindwa kutambua hili, wakati ni Mungu Mtukufu mwenyewe anayeihusisha kitabu chake na Mtume wake kwa ajili ya manufaa yao? Kwa kuwa wao ni waumini, wana sifa zinazohitajika kupokea uangalizi huo mtukufu: "kwa watu wanaoamini." (Aya ya 3)

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

Sūrah hiyo kisha kisha ya Musa na Firauni tangu wakati wa kwanza kabisa, yaani tangu Musa alipozaliwa. Ingawa kisa cha Musa kimesimuliwa katika sūrah nyingine nyingi, hakijawahi kusimuliwa tangu mwanzo kabisa mahali pengine popote. Ni mwanzo huu hasa, unaoeleza hali ngumu ambamo Musa alizaliwa, akiwa hana uwezo miongoni mwa watu waliokuwa wamedhulumiwa na kudhalilishwa kwa muda mrefu na Firauni, ndio unaotumika kama mada kuu ya sūrah. Unaonyesha mkono wa mapenzi ya Mungu ukifanya kazi waziwazi, bila kati yoyote ya kibinadamu inayoonekana, ukiupiga moja kwa moja msingi wa udhalimu na dhuluma. Hivyo unawapa msaada na nguvu walioonewa. Hii ni dhana ambayo wachache wadogo na dhaifu wa Waislamu huko Makkah walihitaji kuielewa kikamilifu. Ilikuwa vilevile muhimu kwamba wengi wenye nguvu nao wafahamishwe vizuri juu yake.

Hadithi inaanza, na tunaambiwa jinsi mkono wa Mungu unavyofanya kazi moja kwa moja, na si kupitia mtu mwingine yeyote. Musa alizaliwa katika hali ngumu ambayo sūrah imeieleza: mtoto mchanga aliye katika hatari kubwa. Karibu tunaweza kuona kisu kikitolewa ili kukata koo lake. Mama yake ana wasiwasi mkubwa, akiogopa kwamba habari za kuzaliwa kwake zinaweza kuwafikia mamlaka dhalimu. Anafahamu vizuri kwamba iwapo hilo lingetokea asingeweza kumlinda wala kumficha. Angewezaje kumzuia asilie na hivyo kufichua uwepo wake? Alijijua mwenyewe kuwa hana msaada wala nguvu.

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

Katika hatua hii, mkono wa Mungu unaingilia kati, ukiwasiliana moja kwa moja na mama mwenye wasiwasi, na kumtia moyo kuhusu la kufanya: "Tulimfunulia mama yake Musa: 'Mnyonyeshe, kisha utakapoogopa kuhusu usalama wake, mtupe mtoni, wala usiogope wala usihuzunike.'" (Aya 7) Ni aina gani ya ufunuo huu? Mama mwenye upendo anayemnyonyesha mtoto wake anaambiwa amtupe mtoni endapo ataogopa kwa ajili ya maisha yake. Hata hivyo, anaambiwa asiogope wala asihuzunike kwa ajili yake: "wala usiogope wala usihuzunike." Atakuwa chini ya ulinzi wa Yule ambaye hutoa usalama wote na huondoa hofu yote. Atatunzwa na mkono ule ule unaoifanya moto kuwa mahali pa baridi na faraja, na kuifanya bahari kuwa mahali pa kinga na utulivu. Hakuna Firauni atakayethubutu kumkaribia yeyote ambaye mkono huu unamlinda.

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

"Tutamrudisha kwako." (Aya ya 7) Huna haja ya kuogopa kuhusu maisha yake wala kuwa na wasiwasi kwamba atachukuliwa mbali nawe. "Na tutamfanya miongoni mwa Mitume Wetu." (Aya ya 7)

Sūrah hii haielezi chochote kuhusu miaka mingi inayotenganisha vipindi vyake viwili vya kwanza: yaani kuzaliwa na kuokolewa kwa Musa, na kumwonyesha kama mtu mzima katika ujana wake. Hatujui kilichotokea baada ya kurudishwa kwa mama yake ili amnyonyeshe, jinsi alivyolelewa katika jumba la Firauni, aina ya uhusiano aliokuwa nao na mama yake halisi baada ya kuachishwa kunyonya, wala nafasi yake ndani au nje ya jumba alipokua. Pia hatuambiwi chochote kuhusu imani ya Musa katika miaka hii, wakati Mwenyezi Mungu alipomtunza, akimwandaa, katikati ya waabudu wa Firauni na makuhani wake, kwa ajili ya utume ambao hatimaye utakabidhiwa kwake.

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

Sura hii haizungumzii masuala haya yote. Inapoanza kusimulia tukio la pili, tunamuona Musa akiwa mtu mzima kamili, mtu aliyepewa hekima na elimu, na aliyepewa thawabu ya watu wema: "Alipofikia nguvu zake kamili na kukomaa, Tulimpa hekima na elimu. Hivyo ndivyo Tunavyowalipa wale wanaofanya mema." (Aya ya 14)

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

Je, kifungu hiki kinamtambulisha mtu aliyekomaa kimwili na kiakili, hatua ya maisha ambayo kwa kawaida hufikiwa mtu akiwa na takriban miaka 30? Je, Musa aliendelea kukaa kwenye jumba la Firauni kama mwana wake wa kulea hadi alipofikia umri huo? Au alihama kwenda mahali pengine kutokana na jinsi alivyohisi kutofurahishwa na hali iliyokuwepo? Musa, mwenye asili safi na isiyochafuliwa, angewezaje kuhisi vinginevyo? Mama yake lazima alimweleza utambulisho wake wa kweli, jamii aliyotoka na imani yake. Hakika alishuhudia dhuluma na mateso aliyofanyiwa watu wake, pamoja na ufisadi mkubwa uliokuwa umeenea katika jamii ya Wamisri.

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

Picha ya mtu aliyeanguka amekufa siku moja tu kabla bado ilikuwa wazi akilini mwa Musa, kama vile majuto yake, toba yake na ahadi yake kwa Mungu. Hofu yake kwamba huenda akapata madhara kutokana na hilo pia ilikuwa ya kweli, na hilo ndilo linaloeleza mlipuko wa hasira wa Musa, aliyemshutumu yule Mwisraeli kwa kuwa mgomvi: "Musa akamwambia: Hakika wewe ni mtu mgomvi walio wazi." (Aya ya 18) Yule mtu alionekana kujihusisha na magomvi yasiyoisha, jambo ambalo bila shaka liliongeza hisia za chuki dhidi ya Wana wa Israeli wakati ambapo hawakuweza kujilinda wala kuanzisha mapinduzi makubwa. Hakuna jema lolote lingeweza kutokana na uhasama wa namna hiyo.

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

Lakini Musa alikuwa bado amejaa hasira dhidi ya Mmisri, na alikusudia kumpiga kama alivyokuwa amempiga yule mwingine. Hili linatupa picha nyingine ya utu wake wenye shauku na wa papo hapo, jinsi alivyoathiriwa sana na dhuluma aliyofanyiwa Wana wa Israeli, na jinsi alivyokuwa na hamu kubwa ya kufanya kila awezalo kuzuia uchokozi.

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

Lakini alipotaka kumpiga yule aliyekuwa adui yao, huyo alipaza sauti: "Musa! Je, unataka kuniua kama ulivyomuua mtu mwingine jana? Wewe unataka tu kuwa dhalimu katika nchi, wala hutaki kuwa miongoni mwa wanaotengeneza mambo." (Aya ya 19)

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

Wakati dhuluma inapoenea na maadili yanapodhoofishwa, watu wema huhuzunika sana kuona uovu ukiunda sheria na mila za jamii, na kuharibu asili ya watu hadi wakubali dhuluma bila kufikiri hata kuchukua hatua ya kuizuia. Kwa kweli, asili ya watu inaweza kuharibika kiasi kwamba wanaweza kumlaumu mwathiriwa kwa kupinga dhuluma. Wanaweza hata kumwita "mwenye kujitukuza duniani" mtu anayejaribu kuzuia dhuluma isifanyike kwake au kwa wengine, kama yule Mmisri wa pili aliyeitwa Musa. Ukweli ni kwamba hali ambayo udhalimu unaotesa kwa hiari bila mtu wa kuupinga imekuwa ya kawaida sana hata watu huikubali kama kanuni inayoonyesha adabu nzuri, staha na muundo imara wa kijamii. Mtu akiinuka kuvunja muundo huo mchafu, sauti zao zitapaa kwa nguvu, zikimwita mwasi huyo muuaji au dhalimu. Yeye ndiye atakayebebeshwa lawama nyingi, huku mkosaji akipata kidogo sana, au hakuna kabisa, ya kukosolewa.

Inaonekana kwamba mtu alipokumkumbusha matukio ya siku iliyotangulia, Musa hakuendelea. Mmisri aliachwa huru, akaenda kumwambia Firauni na watu wake kwamba Musa ndiye muuaji. Hapa tena kuna pengo katika simulizi. Jambo linalofuata tunaloambiwa linahusu mtu mmoja aliyeharakisha kutoka mwisho wa mbali kabisa wa mji ili kumwonya Musa juu ya njama ya kumuua. Pia alimshauri Musa kwamba aukimbie mji ili kuokoa maisha yake.

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

Kisha mtu mmoja alikuja kwa kasi kutoka upande wa mbali kabisa wa mji. Alisema: Musa! Watukufu wanapanga njama ya kukuua. Kwa hiyo ondoka upesi. Ninakupa ushauri wa kweli. (Aya ya 20)

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

Hii ni dhahiri kwamba ni kazi ya mkono wa Mungu. Wakati ufaao, kuna kitu kinachoingilia kati kutekeleza mapenzi Yake. Viongozi wakuu wa serikali ya Firauni sasa walikuwa wamefahamu kwamba Musa ndiye aliyesababisha kifo cha mwenzao. Wangeona hili kuwa ni hatari, lenye harufu ya uasi kwa upande wa Wana wa Israeli. Kwa hiyo, Musa alihitaji kuondolewa. Kama ingekuwa ni kesi ya kawaida ya mauaji, isingestahili Firauni na wakuu wake kushughulishwa nayo. Kwa hiyo, mkono wa Mungu ulimchagua mmoja wa watu hao hao kuharakisha mambo. Huenda alikuwa ndiye muumini pekee katika kaya ya Firauni aliyeficha imani yake, ambaye anatajwa kwa undani katika Sura ya 40, Al-Mu'min (Muumini). Alichaguliwa kukimbia kwa kasi kutoka upande wa mbali kabisa wa mji ili amwonye Musa ﷺ kabla ya watu wa Firauni kumfikia. Ilikuwa ni onyo rahisi: "Ee Musa! Wakuu wanapanga kukuua. Kwa hiyo jiondoe. Ninakupa ushauri wa dhati." (Aya ya 20)

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

Karibu tu tumemaliza kuelewa sala ya dhati ya Musa, sūrah inahamia haraka katika tukio linalofuata, linalotangaza mwisho wa matatizo yake. Hili linaanza na kiunganishi fa, kinachoashiria mfuatano wa haraka. Ni kana kwamba mbingu zinakimbilia kujibu sala ya Musa.

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

Mmoja kati ya wale wanawake wawili alimrudia akitembea kwa aibu, akasema: "Baba yangu anakualika, ili akulipe thawabu kamili kwa kutunyweshea mifugo yetu."" (Aya ya 25)

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

Ni msaada wa haraka uliotolewa na Mwenyezi Mungu. Unakuja kwa njia ya mwaliko uliotumwa na yule mzee, ambaye anataka kumkaribisha Musa kwa ukarimu kutokana na tendo lake tukufu. Mwaliko huo unaletwa na "mmoja wa wale wawili" aliyekuja akitembea kwa aibu, kama inavyostahili msichana mwema, asiyeonyesha mapambo wala kuvutia. Anatoa mwaliko huo kwa ufupi na uwazi, jambo ambalo Qur'ani inalieleza kama:

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

"Baba yangu anakualika, ili akulipe ujira kamili kwa kuwanyweshea kondoo wetu." (Aya ya 25) Ingawa ana haya, anasema waziwazi, bila kusita, na kufikisha ujumbe wake wote. Hii pia ni dalili ya tabia safi na yenye fadhila. Haya yake haimshindi, kwa sababu usafi wake na fadhila zake zinamhakikishia.

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

Sura hii inamaliza tukio hili fupi, ikiwa imekomea kwenye kufikisha mwaliko na kukubali kwa Musa. Tukio linalofuata linamwonyesha Musa pamoja na yule mzee ambaye jina lake halikutajwa. Baadhi ya riwaya zinasema aliitwa Yathrūn na kwamba alikuwa mpwa wa Nabii Shu`ayb.11 "Alipokwenda kwake na kumsimulia habari yake, akasema: Usiogope. Umeokoka sasa kutoka kwa watu madhalimu." (Aya ya 25)

Yule mzee alifuata ushauri wa binti yake. Huenda alihisi kwamba kulikuwa na mvuto wa pande zote kati ya binti yake na Musa, mvuto ambao ungeweza kuwa msingi wa familia yenye furaha. Ni jambo la kawaida kabisa kwamba msichana mwenye tabia njema, isiyoharibika, awe na mwelekeo wa kumpenda mwanaume ambaye anaona ndani yake nguvu na uaminifu. Kwa hiyo, mzee alichanganya malengo hayo mawili, akimpendekezea Musa amwoe mmoja wa binti zake kwa malipo ya kazi ya miaka nane. Iwapo Musa angeongeza muda hadi miaka kumi, hilo lingekuwa upendeleo wa ziada, si ahadi ambayo angelazimika nayo:

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

[Baba yake] alisema: 'Nitakuozesha mmoja wa binti zangu hawa wawili kwa sharti kwamba utabaki kunitumikia kwa miaka minane. Ukitimiza miaka kumi, itakuwa kwa hiari yako mwenyewe. Sipendi kukutwika taabu yoyote. Utanikuta, Mungu akipenda, ni mtu mwema na mwaminifu.' (Aya ya 27)

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

Kwa uwazi na unyenyekevu, yule mzee alimtolea mmoja wa binti zake, bila kumtaja jina, awe mke wa Musa, lakini huenda alihisi kwamba msichana aliyekusudiwa alikuwa anajulikana kwake kwa kuwa walionekana kuelekeana. Alisema hili bila aibu yoyote, kwa sababu pendekezo lile lilikuwa la ndoa. Baada ya yote, hakuna chochote cha kuona aibu pale lengo ni kujenga nyumba na kuanzisha familia. Ni pale watu wanapoondoka kwenye maadili mema na ya kiasili, na kufuata mila zisizo na afya, ndipo wanapojiwekea vizuizi visivyo vya lazima. Hivyo, katika mazingira yetu ya kijamii ya leo, tunaona kwamba hakuna mzazi au mlezi anayeweza kumwendea mwanaume mwenye imani thabiti na uadilifu kumpendekezea amwoe binti yake, dada yake au jamaa mwingine wa kike. Mila kama hizi zinafanya iwe lazima mwanaume au wazazi wake ndio wafanye pendekezo, kwa kuwa haifai pendekezo kutoka upande wa mwanamke. Cha kushangaza ni kwamba chini ya mila hizi potofu na katika mazingira kama hayo, vijana wa kiume na wa kike hukutana, huzungumza na kucheza pamoja bila nia yoyote ya kuchumbiana na kuoana. Mara tu wazo la ndoa linapojitokeza, huonekana haya ya kujifanya, na huwekwa vikwazo vingine ili kuzuia mazungumzo yoyote ya wazi, ya kweli na ya moja kwa moja.

Miaka kumi iliyokubaliwa kati ya wanaume hao wawili imepita, na hivyo tunafika sehemu ya tatu ya hadithi. Tunamwona Musa tena barabarani, akirudi nyuma kwenye njia ile ile aliyoipitia peke yake miaka kumi iliyopita. Safari hii, hata hivyo, anasafiri pamoja na familia yake.

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

Mazingira ya safari hii ya pili ni tofauti kabisa. Njiani, yuko karibu kupokea jambo ambalo hakuwahi kulifikiria. Mola wake atamwita na kuzungumza naye. Atamkabidhi wajibu ambao Yeye amemwandaa kwa ajili yake.

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

Hivyo basi, Musa anapaswa kuwasilisha ujumbe wa Mungu kwa Firauni na wakuu wake, akiwataka wawaachilie Wana wa Israeli ili waweze kumwabudu Mungu peke yake, bila kumshirikisha na chochote, na kuchukua milki ya ardhi ambayo Mungu amewaahidi. Kwa njia hii, Musa angekuwa adui na chanzo cha huzuni kwa Firauni, Hamani na jeshi lao. Kwa kifupi, angesababisha kuangamia kwao.

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

Musa alipomaliza muda wake, na alikuwa akisafiri pamoja na familia yake, aliona moto upande wa mlima wa Sinai. Basi akawaambia familia yake: "Ngojeni hapa, kwani naona moto. Labda nitawaletea kutoka huko habari fulani, au kipande cha kuni kinachowaka kutoka kwenye moto ili mpate kujipasha joto." Lakini alipoukaribia, aliitwa kutoka ukingo wa kulia wa bonde, kutoka kwenye mti katika mahali palipobarikiwa:

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

Musa! Hakika Mimi ni Mungu, Bwana wa viumbe vyote. Itupe fimbo yako chini. Lakini alipoiona ikitambaa kama nyoka, aligeuka akakimbia, wala hakurudi nyuma. [Mungu alisema]: Musa! Sogea karibu wala usiogope! Hakika wewe u salama. Sasa weka mkono wako ndani ya vazi lako, nao utatoka ukiwa mweupe unaong'aa bila kasoro. Kisha ukunje mkono wako ukaukaribishe kwa mwili wako ili kuondoa hofu yako.

Kupewa jukumu la ujumbe wa kimungu ni kazi ngumu yenye pande nyingi. Mtu aliyepewa jukumu hilo anahitaji uzoefu mkubwa, ufahamu, elimu, na ustadi wa kina katika mambo ya kiutendaji. Pia anahitaji neema maalum za Mungu, ufunuo Wake, na maagizo Yake.

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

Kando na ujumbe wa Uislamu uliotolewa kwa Muhammad (ﷺ), ujumbe wa Musa huenda ndio mgumu zaidi kuwahi kupewa nabii yeyote. Alitumwa kwa Firauni, mtawala dhalimu kuliko wote duniani wakati ule. Firauni pia alikuwa kiongozi wa ufalme wa muda mrefu zaidi, na wa ustaarabu ulioendelea zaidi. Zaidi ya hayo, alikuwa mtawala aliyedai kuabudiwa na raia wake wote.

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

Musa alitumwa kuwaokoa watu ambao kwa muda mrefu walikuwa wamedhalilishwa, na ambao kwa muda mrefu walikuwa wamekubali udhalilifu kuwa ndiyo hatima yao. Udhalilifu huharibu tabia ya binadamu, kufuta sifa zake njema na nzuri, na kufanya yaliyooza, machafu na yaliyopotoka yaonekane kuwa yanakubalika. Kuwaokoa watu wa namna hii kulikuwa kazi ngumu.

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

Zaidi ya hayo, watu ambao ujumbe wake ulikusudiwa kuwafikia walikuwa wameacha imani yao ya zamani. Mioyo yao haikuwa huru kukubali kwa urahisi imani mpya, wala hawakuweza kuendelea kufuata imani yao ya asili. Kuwahutubia watu kama hao kungekuwa vigumu, na ugumu huo ulizidishwa zaidi na upotovu na uzushi mwingi waliouanzisha kwa vizazi kadhaa.

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

Kwa kifupi, Musa alipewa jukumu la kujenga upya taifa, au kwa hakika, kulijenga tangu mwanzo. Kwa ujumbe wake, Wana wa Israeli walikuwa, kwa mara ya kwanza, jamii iliyojitenga, yenye njia maalum ya maisha, ikitekeleza ujumbe.

Musa alipomaliza muda wake, na akasafiri pamoja na familia yake, aliona moto kwenye mteremko wa Mlima Sinai. Hivyo akawaambia familia yake: Subirini hapa, kwani naona moto. Huenda nikawaletea kutoka huko habari fulani, au kipande cha kuni kilichowaka moto ili mpate kujipasha joto. (Aya ya 29)

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

Je, nini kingeweza kumtokea Musa hata akarudi Misri wakati masharti ya mkataba wake na yule mzee yalipokuwa yametimizwa? Alikuwa ameondoka kwa hofu, akitarajia kifo kutokana na sehemu yake katika mauaji ya bahati mbaya ya Mmisri. Ni nini kingemsababisha asahau hatari kama hiyo wakati ilikuwa Firauni na wakuu wake waliotaka kumwondoa? Ni mkono ule ule uliooongoza hatua zake katika maisha yake yote. Huenda safari hii ulimwongoza kupitia hisia za asili za kutamani nyumbani na watu wake. Huenda ulipunguza hisia yake ya hatari hadi kiwango cha chini kabisa, ili sasa aweze kuchukua utume ambao alikuwa ameumbwa na kuandaliwa kwa ajili yake.

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

Basi, tunamwona Musa katika safari yake ya kurudi Misri, pamoja na familia yake, katika giza la usiku, akiwa amepotea njia. Ilikuwa usiku wa baridi kali, jambo lililomfurahisha alipoona moto kwa mbali. Alielekea upande huo ili apate habari fulani au kipande cha kuni kilichowaka. Basi, hii ndiyo sehemu ya kwanza ya kipindi hiki.

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

Tukio la pili linatueleza kuhusu mshangao mkubwa uliowekwa tayari kwa Musa: "Lakini alipoukaribia, aliitwa kutoka ukingo wa kulia wa bonde, kutoka mtini katika eneo lenye baraka." (Aya ya 30) Tunamwona akielekea kwenye moto, na katika ukingo wa kulia wa bonde. Kuanzia hapa eneo hili ni lenye baraka. Ulimwengu wote sasa unaitikia wito mtukufu ambao Musa anaupokea "kutoka mtini", ambao huenda ulikuwa mti pekee pale.

Tukio hili la ajabu limefungwa; wakati unapita na mahali panabadilika. Musa na Harun sasa wamesimama mbele ya Firauni, wakionyesha ishara zilizo wazi za Mungu, wakivunja hoja za batili na kueleza mwongozo wa Mungu. Mwisho unaonyeshwa: kuzama katika maisha haya ya sasa, na laana katika maisha ya Akhera. Yote haya yamesemwa katika mfululizo wa aya fupi na zenye kubana.

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

Musa alipowajia na Ishara zetu zilizo wazi, walisema: "Haya si chochote ila ni uchawi wa kubuniwa. Hatujawahi kusikia haya kwa baba zetu wa zamani." Musa akasema: "Mola wangu Mlezi anamjua vyema yule aliyekuja na mwongozo kutoka kwake, na ni nani atakayepata mwisho mwema. Hakika madhalimu hawatafanikiwa kamwe." Firauni akasema: "Enyi wakuu! Sijui kuwa kuna mungu yeyote kwenu isipokuwa mimi. Basi, Haamaan, niwashie moto juu ya udongo (ili kuchoma matofali), kisha unijengee mnara mrefu, ili nipate kumtazama Mungu wa Musa; ingawa mimi nina yakini kuwa yeye ni mmoja wa waongo." Hivyo ndivyo alivyojivuna yeye na askari wake duniani, bila haki, wakidhani kwamba hawatarejeshwa kwetu kamwe. Basi tukamkamata yeye na askari wake, tukawatupa baharini. Angalia mwisho wa madhalimu ulivyokuwa. Nasi tukawafanya viongozi wanaowaita watu kwenye Moto, na siku ya Kiyama hawatanusuriwa kamwe.

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

Tulifanya laana imfuate duniani, na Siku ya Kiyama watakuwa miongoni mwa waliofukuzwa. (Aya 36-42)

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

Sura hii inaacha kabisa historia yote ya kuondoka kwa Wana wa Israeli kutoka Misri, na matukio yaliyofuata, ili kutaja hatima ya Musa baada ya kuonyesha ile ya Firauni.

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

Na baada ya Sisi kuziangamiza kizazi zilizotangulia, Tulimpa Musa Kitabu chenye mwangaza kwa watu, uwongofu na rehema, ili wapate kutafakari.

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

(Aya 43)

(Verse 43)

Hii ni neema kubwa aliyopewa Musa. Ni urithi wenye heshima: kitabu alichofunuliwa na Mwenyezi Mungu ili kuwapa wanadamu mwanga mpya na uongofu kuhusu lililo sahihi. Hata hivyo, waumini lazima wakumbuke jinsi nguvu za Mwenyezi Mungu zilivyoingilia kati kuwaokoa wanyonge na kuwashinda wenye nguvu. Lazima wafikiri jinsi madhalimu wanavyoangamizwa, na wanyonge wanavyolipizwa kisasi na kupewa mamlaka.

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

Hivi ndivyo inavyoishia hadithi ya Musa na Firauni kama ilivyosimuliwa katika sura hii. Inaweka wazi kwamba usalama na amani vinaweza kupatikana tu kwa kuwa upande wa Mwenyezi Mungu, ilhali hofu daima huhusishwa na kujiepusha na Yeye. Pia inaonyesha jinsi mkono wa Mwenyezi Mungu unavyoingilia kati kupinga udhalimu na kuushinda, pale nguvu zake zinapoonekana kuwa zisizoshindika.

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

Jumuiya changa ya Waislamu huko Makka ilihitaji kuelewa dhana hii na kuwa na uhakika nayo, huku washirikina wenye kiburi nao walihitaji kulitafakari jambo hili. Zaidi ya hayo, dhana hii inahitajika wakati wowote na mahali popote waumini wanaposimamia ukweli na dhulma inapokuwa kikwazo mbele yake.

The fledgling Muslim community in Makkah needed to understand this concept and be sure of it, while the arrogant idolaters also needed to reflect on it. Moreover, this concept is needed whenever and wherever believers advocate the truth and tyranny stands in its way.