Sura hii inasimulia hapa tukio kubwa katika historia ya Musa, jambo ambalo linaendana kikamilifu na mada kuu ya sura na msisitizo wake juu ya hatima ya wale wanaokataa ujumbe wa Mungu, wakiwashutumu mitume wa Mungu kwa kubuni uongo. Pia inamfariji Mtume ﷺ anapokabiliana na tuhuma za wasiokuwa waumini, ikimhakikishia kwamba Mungu daima atautunza ujumbe Wake na wale wanaoamini na kuendelea kuulingania licha ya upinzani mkali. Walinganiaji kama hao wanaweza kuwa hawana nguvu, wasiweze kulingana na nguvu za madhalimu waliojipanga dhidi yao na wanaowatesa kikatili. Hili ndilo hasa lililowapata Waislamu wa Makka wakati huo. Kutoa simulizi za kihistoria kama hizi ilikuwa mojawapo ya njia alizotumia Qur'ani kuwaelimisha jamii ya Waislamu.

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

Mapema katika Qur’ani, visa vya hadithi ya Musa vilisimuliwa katika Suratul Baqara (Sura ya 2 Al-Baqara), 5

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

Sura Al-An'am, 7 Al-A'raf, 10 Yunus, 17 Al-Isra, 18 Al-Kahf na 20 Ta-Ha, pamoja na marejeo mafupi kwa sura nyingine. Katika kila kisa, kisa au marejeo yanayowasilishwa yanafaa kikamilifu na mada ya sura hiyo na yanalingana na mwelekeo mkuu wa muktadha wake. Vivyo hivyo hapa. Kisa hiki kwa uwazi kinachangia katika kufafanua mada.

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

Hapa, tunaona jinsi Musa alivyokutana na upinzani kutoka kwa Firauni na watu wake. Inahitimishwa kwa kuzama kwao ili kuzuia jaribio lolote la kuwatesa Musa na wafuasi wake. Pia inataja ukweli kwamba Musa na Wana wa Israeli waliokolewa.

Here, we see how Moses met with opposition from Pharaoh and his people. It ends with their drowning to forestall any attempt to persecute Moses and his followers. It also mentions the fact that Moses and the Children of Israel were saved.

Bwana wako alimwita Musa: “Nenda kwa watu madhalimu, watu wa Firauni. Je, hawatamcha Mungu?” Akasema: “Mola wangu, naogopa kwamba wataniita mwongo, na kifua changu kitabana, na ulimi wangu hautakuwa mwepesi wa kusema. Basi mtume Harun pia. Zaidi ya hayo, wananishtaki kwa kosa, nami naogopa kwamba wataniua.” Akasema: “Hasha! Nendeni, nyinyi wawili, pamoja na ishara zetu; Sisi tuko pamoja nanyi, tukisikia yote. Nendeni, nyinyi wawili, kwa Firauni, mkamwambie: ‘Sisi ni wajumbe wa Mola wa viumbe vyote: Waache Wana wa Israili waende pamoja nasi.’” (Aya 10-17)

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

Anwani hapa ni kwa Nabii Muhammad ﷺ. Mwanzoni mwa sura, Mwenyezi Mungu anamwambia: "Je, huenda ukajitesa hadi kufa [kwa huzuni] kwa sababu hawataamini? Kama Tungetaka, Tungeweza kuwateremshia kutoka mbinguni ishara ambayo shingo zao zitabaki zimeinama kwa unyenyekevu. Lakini kila wanapowajia ukumbusho mpya kutoka kwa Mwingi wa Rehema, huwa wanageuka na kuukataa. Hakika wamekwisha kuyakanusha [ukweli wa wahyi]; na watakuja kujua baadaye yale waliyokuwa wakiyafanyia mzaha." (Aya 3-6) Kisha sura inamsimulia mambo yaliyowapata baadhi ya jamii zilizozikataa ujumbe wa Mwenyezi Mungu na jinsi walivyoonja adhabu Yake.

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

“Mola wako alimwita Musa: Nenda kwa watu madhalimu, watu wa Firauni. Je, hawataogopa Mungu?” (Aya 10-11) Aya hizi mbili zinaonyesha tukio la kwanza linaloonyesha Musa akipewa ujumbe wake. Linaanza kwa kuwafichua watu ambao lazima aende kwao, kwa kutangaza kwamba ni ‘madhalimu’. Wanajidhulumu wenyewe kwa kukataa ujumbe wa Mungu, na wanatenda uovu mwingi kwa Wana wa Israeli, wakiwaua wanaume wao lakini wakiwaacha hai wanawake wao na kuwatesa sana. Kwa hiyo, sura inawaelezea kuwa madhalimu kabla ya kubainisha ni akina nani. Kisha inamwita Musa na watu wote watafakari kuhusu hali yao: “Je, hawataogopa Mungu?” Je, wataendelea kutojali matokeo yanayowezekana ya udhalimu wao? Je, hawatarekebisha njia zao potofu? Hali yao kwa hakika ni ya kipekee.

Hadi hapa, tumeona ujumbe ukikabidhiwa kwa Musa na Harun, na jinsi kazi yao inavyoelezwa kwao. Lakini pazia linashuka hapa. Baada ya muda mfupi linapoinuliwa tena, tunajikuta mbele ya macho yetu tukishuhudia makabiliano yanayotokea pamoja na Firauni. Kinachotokea katikati mara nyingi huachwa nje.

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

[Firauni] alisema [kwa Musa]: Je, hatukukulea ulipokuwa mchanga? Na je, hukukaa nasi miaka mingi ya maisha yako? Hata hivyo umefanya tendo lako hilo ukiwa kafiri.’ [Musa] akajibu: ‘Nilifanya hilo nilipokuwa bado napotea; nikakukimbia kwa sababu niliwaogopa. Kisha Mola wangu Mlezi akanijaalia hekima sahihi na kunifanya mmoja wa Mitume Wake. Na neema hii unayonikumbushia ni ipi: si kwa kuwa ulikuwa umewafanya Wana wa Israili watumwa?’

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

Firauni alishangaa Musa alipodai kwa ghafla kuwa yeye ni mjumbe kutoka kwa Mwenyezi Mungu, Bwana wa ulimwengu. Alishangaa zaidi Musa alipomtaka amwachilie huru Wana wa Israili. Jambo la mwisho alilolijua kuhusu Musa ni kwamba alilelewa katika jumba lake baada ya kuokotwa akiwa mtoto mchanga akielea ndani ya kikapu juu ya Mto Nile. Alipokuwa kijana, alimuua Mmisri aliyekuwa akigombana na Mwisraeli, kisha akakimbia. Inasemekana kwamba Mmisri aliyemuua alikuwa mmoja wa watu wa msafara wa Firauni.

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

Hieyo inamaanisha kwamba kulikuwa na pengo kubwa kati ya hadhi ya Musa wakati huo na madai yake mapya ambayo aliyawasilisha mbele ya Firauni miaka kumi tu baadaye. Kwa hiyo, Firauni anakejeli, akiuliza kwa mshangao wa kujifanya: "Je, hatukukulea ulipokuwa mtoto mchanga? Na je, hukukaa nasi miaka mingi ya maisha yako? Lakini umefanya tendo lako hilo ukiwa kafiri." (Aya 18-19) Je, hivi ndivyo unavyolipa fadhila zetu, kwa kuwa tulikutunza ulipokuwa mtoto mdogo? Je, ni haki kwamba unakuja leo ukiidhihirisha dini tofauti na yetu, ukiasi mamlaka ya mfalme aliyekulea katika jumba lake, na kuwaita watu waache kumwabudu?

Katika hatua hii, Firauni anasimamisha mjadala huu na kumwuliza Musa juu ya kiini kikuu cha madai yake, lakini swali lake linabeba dalili za dhihaka na kejeli zinazoelekezwa kwa Mwenyezi Mungu Mwenyewe. "Firauni akasema: Na huyo Mola wa viumbe vyote ni nani?" (Aya 23) Jinsi alivyo na kiburi na ujeuri! Anasema: Huyu Mola wa viumbe vyote unayejieleza kuwa mjumbe wake ni nani? Swali kama hili haliwezi kumaanisha kingine isipokuwa kukataa hoja yenyewe inayohusika nalo, na kudharau kauli pamoja na mtu anayeitoa. Yeye anaona hali nzima kuwa haiwezekani na haistahili kujadiliwa.

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

Jibu la Musa linaelekeza kwenye Utawala wa Mungu juu ya ulimwengu wote unaoonekana na kila kilichomo ndani yake: "[Musa] akasema: Yeye ndiye Mola wa mbingu na ardhi na vilivyomo baina yake, ikiwa mnataka kuwa na yakini." (Aya ya 24) Hivyo, jibu lake linakanusha ukanushaji wa Firauni na kuufanya kuwa usiokuwa na thamani. Anamwambia kwamba Mungu ndiye Mola wa ulimwengu wote ambao wala uwezo wa Firauni wala elimu yake haziwezi kuufikia kamwe. Kiwango cha juu kabisa ambacho Firauni anaweza kujivunia ni kwamba yeye ni mungu juu ya watu wa bonde la Mto Nile na bwana wake kwa ujumla. Lakini hilo ni chembe ndogo sana ikilinganishwa na mbingu na ardhi na vilivyomo baina yake. Tunaona katika jibu la Musa kwamba anayakataa madai ya Firauni kuwa ni majivuno tupu, akielekeza fikra zake kwenye ulimwengu mkubwa, akimwalika kutafakari ukubwa wake na Yule ambaye ndiye Mola wake wote. Hakika huyo ndiye Mola wa walimwengu wote. Anahitimisha jibu lake kwa kauli inayowaalika watu kujitahidi kupata yakini: "Ikiwa mnataka kuwa na yakini." Firauni anageukia watu waliomzunguka, akionyesha mshangao wake kwa jibu hili. Au labda alitaka wasiathiriwe nalo. Hii ni tabia ya madhalimu wote, ambao huogopa kwamba maneno rahisi ya ukweli yanaweza kuathiri nyoyo na akili za watu wengi.

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

Udhalimu hauogopi chochote zaidi ya kuamshwa kwa nyoyo za watu. Hauchukii mtu yeyote zaidi ya mtetezi wa maono yaliyo wazi na fikra sahihi. Mpinzani wake mkuu ni yule anayejaribu kuamsha dhamiri za watu. Musa alipozigusa nyoyo za watu kwa maelezo yake kuhusu Mwenyezi Mungu Mtukufu, Firauni alikasirika sana. Alimaliza mjadala kwa tishio wazi la nguvu, ambalo ndilo njia ya mwisho ya madhalimu wote, pale wanapohisi kwamba hoja yoyote ya kinyume ina nguvu mno. "[Firauni] akasema: Ukiabudu mungu mwingine isipokuwa mimi, hakika nitakufunga gerezani." (Aya ya 29)

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

Hii ndiyo hoja na ushahidi unaoiunga mkono: tishio wazi la kufungwa gerezani. Gereza lipo, na hatua yenyewe tayari imechukuliwa dhidi ya wengine. Ni hatua inayoonyesha udhaifu wa batili inapokabiliana na nguvu kubwa ya haki. Madhalimu hawajui njia nyingine.

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

Hata hivyo, Musa hakupoteza utulivu wake. Angewezaje kupoteza, ilhali yeye ni mjumbe wa Mungu, anayefurahia msaada ambao Mungu amemwahidi yeye na nduguye?

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

Hivyo, yeye anaendelea na hoja, akifungua tena kitabu ambacho Firauni anataka kukifunga, na kuleta ushahidi mpya: "Akasema [Musa]: Hata nikikuletea dalili iliyo wazi?" (Aya ya 30) Hapa anamuuliza Firauni: je, bado utanifunga gerezani nikikuletea ushahidi usiopingika kwamba ninachosema ni cha kweli? Jambo hili lilimweka Firauni katika hali ngumu mbele ya mkutano mkubwa. Alitambua kwamba kama angekataa ushahidi huu mpya moja kwa moja, angeonyesha tu udhaifu wake mbele ya hoja yenye nguvu ya Musa, na hilo likiwa licha ya kumuelezea Musa kuwa ni mwendawazimu. Aliona kwamba njia yake pekee ni kudai ushahidi huo: Hivyo, "[Firauni] akasema: Ulete basi, ikiwa wewe ni mkweli." (Aya ya 31)

Hii ni nafasi ya kawaida ambayo madhalimu hukimbilia wanapohisi mamlaka yao yanadhoofika. Wanaanza kuonekana kama wamelainika, wakitafuta msaada wa watu ambao wamekuwa wakiwakandamiza. Wanajifanya wanashauriana nao, lakini hili ni la muda tu hadi hatari ipite. Wanapohisi tena wako salama, hurejea kwenye udhalimu wao, wasivumilie upinzani wowote kabisa.

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

Wale waliomzunguka walidanganyika na hila yake kwa sababu walishiriki uongo wake, na walikuwa na hamu ya kuendelea kwa hali ilivyo, kwa kuwa hilo lilihakikisha nafasi zao zenye ushawishi katika ngazi ya uongozi wa dola. Waliogopa kwamba Musa na Wana wa Israeli wangechukua ardhi yao endapo umati wa watu ungemfuata yeye na Haruni. Kwa hiyo, hawa wakuu mashuhuri walitoa ushauri wao haraka kwa Firauni, wakipendekeza kwamba angeweza kukabiliana na aina moja ya uchawi kwa nyingine, mradi kungekuwepo kipindi cha maandalizi: "Wakasema: Wangojee kidogo yeye na nduguye, na tuma watangazaji katika miji yote wakuletee kila mchawi mwenye ujuzi mkubwa." (Aya 36-37) Mpango, basi, ulikuwa ni kupata muda huku Firauni akituma ujumbe kwa miji yote ya Misri, akiwaita kila mchawi stadi ambaye angeweza kulingana na Musa au kumzidi.

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

Pazia linaanguka hapa. Pazia linapoinuliwa tena tunawaona wachawi wamekusanyika na watu wakikusanyika kwa wingi kutazama shindano kubwa.

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

Uungwaji wao kwa wachawi umefikia kiwango cha juu, kwa kuwa walikuwa wakipata msaada wa wale waliokuwa madarakani. Hivyo, jukwaa liliandaliwa kwa ajili ya vita kati ya haki na batili, imani ya Mwenyezi Mungu na dhulma: “Basi wachawi walikusanywa wakati uliowekwa, siku iliyopangwa, na watu waliulizwa: Je, mmekusanyika nyote, ili tuwafuate wachawi ikiwa watashinda?” (Aya 38-40)

Sūrah kisha inatuchorea mbele ya macho yetu mashindano yote pamoja na matukio makubwa yanayofuata:

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

Musa aliwaambia: ‘Tupeni mnachotaka kutupa!’ Basi wakatupa kamba zao na fimbo zao, wakasema: ‘Kwa nguvu za Firauni, hakika sisi ndio tutakaoshinda.’ Kisha Musa akatupa fimbo yake, ikameza yale waliyoyazua kwa udanganyifu. Wachawi wakaanguka chini wakisujudu, wakasema: ‘Tumemwamini Mola Mlezi wa viumbe vyote, Mola Mlezi wa Musa na Harun.’ [Firauni] akasema: ‘Mmemwamini Yeye kabla sijawapa ruhusa! Hakika huyu ndiye bwana wenu aliyekufundisheni uchawi! Lakini hivi karibuni mtajua. Hakika nitakata mikono yenu na miguu yenu kwa kupishana, na hakika nitawasulubisha nyote.’ Wakasema: ‘Hakuna madhara [utakayotuletea]. Kwa Mola Mlezi wetu hakika tutarejea. Tunatarajia sana kwamba Mola Mlezi wetu atatusamehe dhambi zetu, kwa sababu sisi ndio wa kwanza kuamini.’ (Aya 43-51)

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

Yote huanza na tukio la kawaida na tulivu; hata hivyo, linatupa hisia kwamba Musa alikuwa na uhakika kabisa kwamba anawakilisha ukweli. Kwa hiyo, hakujali sana kundi la wachawi waliokusanywa kutoka kote Misri, tayari kutumia ujuzi wao kuthibitisha hoja ya Firauni. Uhakika wake unaonekana katika kuwaruhusu wao kuanza kwanza: "Musa akawaambia: Tupeni mtakayo kutupa!" (Aya ya 43)

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

Maneno yake yanaashiria kwamba chochote walichoweza kuzalisha hakikuwa na umuhimu mkubwa kwake.

Tunaweza kufikiria hofu iliyomkumba Firauni na wakuu wake walipousikia msimamo wa wachawi na imani yao kubwa, isiyotikisika, kwa Mungu, ambaye sasa walijitupa chini kumsujudia.

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

Kwa hasira, Firauni alitoa onyo wazi kwamba angewaadhibu wachawi kwa aina mbalimbali za adhabu. Zaidi ya hayo, aliwashutumu kwamba walikula njama pamoja na Musa dhidi yake na dhidi ya watu wa Misri.

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

[Firauni] alisema: Je, mmemwamini kabla sijawapa ruhusa? Hakika huyu ndiye mkubwa wenu aliyekufundisheni uchawi! Lakini punde mtajua. Hakika nitakata mikono yenu na miguu yenu kwa kupishana, na hakika nitawasulubisha nyote.

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

Qur'ānic text: Mfano wa maneno ya Firauni ya kwanza, "Mnamwamini kabla sijawapa ruhusa," yanasisitizwa kwa namna ya pekee katika maandiko ya Qur'ani, ili kuonyesha jinsi walivyomsalimia Musa bila kwanza kupata ruhusa ya Firauni. Hivyo, anawashutumu kwa njama iliyopangwa kwa makusudi ambayo wao walishiriki kwa hiari, huku wakijua vyema matokeo yake. Hakuweza kuelewa kile kilichogusa mioyo yao. Je, dhalimu angewezaje kuhisi athari ya imani katika akili na mioyo ya watu? Kisha alitoa shutuma yake ya haraka ili kueleza mabadiliko yao: "Hakika huyu ndiye bwana wenu aliyekufundisheni uchawi!" (Aya ya 49). Hii ni shutuma ya ajabu sana ambayo haiwezi kuelezeka isipokuwa kwa kusema kwamba baadhi ya makuhani hawa wachawi — kwa kuwa dini iliyomfanya Firauni kuwa mungu ilitegemea makuhani wanaofanya uchawi — walimfundisha Musa, kwa kuwa alilelewa katika ikulu ya Firauni, au kwamba huenda alikwenda kwao katika mahekalu yao. Hivyo, Firauni anaigeuza uhusiano huu wa mbali kichwa chini. Badala ya kusema kwamba Musa alikuwa mwanafunzi wao, anasema alikuwa bwana wao; ili kufanya hali ionekane mbaya zaidi.

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

Baada ya hayo, Mwenyezi Mungu aliwatunza waja wake waumini, huku Firauni akianza kukusanya jeshi lake, akitaka kutekeleza mipango yake:

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

Kisha Tulimfunulia Musa: 'Watumishi wangu waondoke usiku, kwani mtafuatwa.' Firauni akatuma wapiga mbiu katika miji yote, [akisema]: 'Hawa ni kundi dogo tu, na kwa hakika wametukasirisha; lakini sisi sote ni wamoja, na tumejiandaa vizuri.' (Aya 52-56)

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

Kuna pengo katika simulizi hii ambalo baadhi ya matukio yameachwa. Musa na Waisraeli waliishi kwa kipindi fulani nchini Misri, wakati ambapo ishara zilizotajwa katika Sūrah 7, Al-A'raf, zilitokea. Baadaye ndipo Mwenyezi Mungu alimwamuru Musa aondoke Misri pamoja na watu wake. Matukio haya yote yameachwa hapa ili simulizi ya kihistoria itumike vizuri zaidi kwa mada ya sūrah, na kufikisha ujumbe wake kwa uwazi zaidi.

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

Tunachojua ni kwamba Mungu alimwagiza mjumbe Wake, Musa, aondoke pamoja na watu wake, na kuanza safari yao usiku baada ya kufanya maandalizi yote muhimu na kupanga vizuri kuondoka kwao. Mungu pia alimwambia Musa kwamba Firauni na jeshi lake wangewafuatia. Zaidi ya hapo, alimwagiza awaongoze watu wake hadi baharini, pengine kabisa mahali ambapo Ghuba ya Suez inaenea hadi eneo la maziwa. Firauni alipopata habari za safari ya usiku ya Wana wa Israeli, mara moja aliamuru jeshi lake lote lihamasishwe, akatuma wajumbe na maafisa kwenda miji mingine kuwaandikisha wanajeshi, akitumaini kuwafikia Musa na watu wake na kuvuruga juhudi zao.

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

Baada ya hii kuingizwa, tunapewa tukio la mwisho na la kuamua:

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

Basi wakawafuatia kufikia jua linapochomoza. Majeshi mawili yalipoonana, wafuasi wa Musa wakasema: "Hakika sisi tutakamatwa." Akasema: "Hasha. Mola wangu yuko pamoja nami, na ataniongoza." Tukamfunulia Musa: "Piga bahari kwa fimbo yako." Ikagawanyika, na kila sehemu ikawa kama mlima mkubwa. Tukawasogeza wengine karibu, tukamwokoa Musa na wote waliokuwa pamoja naye, huku tukiwazamisha wengine. Hakika katika hilo kuna ishara; lakini wengi wao hawaamini. Na hakika Mola wako ndiye Mwenye nguvu, Mwenye kurehemu.

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

Kwa hiyo, Musa aliwatoa watu wake usiku, kwa mujibu wa mpango wa Mungu. Asubuhi, Firauni na askari wake walianza kuwafuatia. Kisha tunaona kilele kinakaribia, na vita vinakaribia kuanza. Musa na watu wake wanajikuta karibu na bahari, bila boti zozote ambazo wangeweza kuzitumia kuvuka. Hawakuweza kuvuka kwa miguu, wala hawakuwa na njia ya kujilinda. Firauni na jeshi lake walikuwa wanakaribia, askari wake wakiwa wamejiandaa kikamilifu, wakiwa na uhakika wa ushindi na wamedhamiria kutoonyesha huruma. Dalili zote zilionyesha msiba wa mwisho kwa kundi dogo la Musa: hakukuwa na njia ya kutoroka, kwani bahari ilikuwa mbele na adui nyuma. Hivyo wakapaza sauti: “Hakika tutakamatwa.” ({Aya ya 61})

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

Ulikuwa wakati wa mkazo mkubwa uliokaribia kufikia kilele chake. Kwa wale waumini waliokuwa pamoja na Musa, ilionekana kana kwamba ndani ya dakika chache wangehakika kufikiwa na kuangamizwa. Walikuwa na hakika kwamba Firauni angewaua bila ubaguzi na kwamba hakuna njia ya kutoroka. Lakini Musa, ambaye alikuwa amepokea wahyi wa Mungu, hakuwa na shaka yoyote ya aina hiyo. Ana imani kamili kwa Mungu, akiamini kwamba msaada Wake utakuja. Ana hakika kwamba Mungu atawaokoa, ingawa yeye hajui itakuwaje.