Tulieleza katika Utangulizi mada inayojadiliwa katika sehemu hii ya sura. Kabla hatujaijadili kwa kina, tuangalie kwamba kisa hiki cha maisha ya Musa kimefungamana sana na mada kuu ya sura, na kinatumia mtindo uleule, hadi kufikia kutumia maneno na misemo ileile. Mtu kutoka katika jamaa ya Firauni aliyeficha ukweli kwamba ni muumini wa dini ya kweli anatoa mawazo kadhaa ambayo yameshatajwa tayari katika sura. Anamkumbusha Firauni, Haamani na Qaarun kwamba walikuwa wakiishi maisha ya starehe na mamlaka, akiwaonya dhidi ya hatima sawa na ile iliyowapata jamii na watu waliotangulia, na anaunganisha onyo hili na onyo kuhusu yatakayowapata siku ya Kiyama. Pia anawataja wale wanaobishana juu ya ufunuo wa Mwenyezi Mungu, na jinsi Mwenyezi Mungu anavyowachukia, kama vile wanavyowachukia waumini; jambo ambalo pia limeshatajwa katika sehemu ya kwanza ya sura. Kisha sura inaonyesha hali yao katika Jahannamu, ambako wanadhalilishwa, wakiomba sana lakini bila kujibiwa. Taswira kama hiyo ilitolewa pia kabla ya hapo.

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

Yote haya yanaonyesha kwamba mantiki ya imani ni ile ile katika vizazi vyote, na waumini wote katika jamii zote hutumia hoja zile zile. Hili linatarajiwa kwa kuwa mantiki na hoja hizo zinatokana na ukweli mmoja. Kwa hiyo sura hubeba mazingira yale yale kuanzia mwanzo hadi mwisho, jambo linalolipa umoja wake na utambulisho wake wa kipekee. Upekee huo unahusu kila sura ya Qur'ani, kila moja kwa moja.

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

Je, hawajatembea katika ardhi wakaona jinsi mwisho ulivyowapata wale waliokuwa kabla yao? Walikuwa wenye nguvu zaidi kuliko hawa, na wenye athari kubwa zaidi duniani. Lakini Mwenyezi Mungu aliwaadhibu kwa dhambi zao, wala hawakuwa na yeyote wa kuwalinda dhidi ya Mungu. Hilo lilitokea kwa sababu mitume wao waliwajia wakiwa na hoja zote za ukweli, lakini wao wakazikataa. Basi Mungu akawaadhibu. Yeye ni Mwenye nguvu, Mkali wa kuadhibu.

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

(Aya 21-22)

(Verses 21-22)

Dhana mbili hizi zinatumika kama daraja kati ya yale ambayo tayari yamejadiliwa katika sura hii na simulizi ya Musa. Ni ukumbusho kwa Waarabu, unaowaonyesha mafunzo ya historia na kuwaelekeza kutembea katika ardhi na kutafakari hatima ya jamii zile ambazo zamani zilichukua msimamo uleule walioonyesha Waarabu kwa Mtume Muhammad ﷺ na ujumbe wake. Zinasema kwamba jamii hizo zilikuwa na nguvu kubwa na ziliacha alama zao katika ardhi. Hata hivyo, udhaifu wao ulionekana wazi walipokabiliana na nguvu ya Mungu. Dhambi zao ziliwatenga na chanzo cha nguvu ya kweli, na zikawaletea upinzani nguvu za imani, zilizoungwa mkono na uwezo wa Mungu.

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

“Mungu, hata hivyo, aliwawajibisha kwa dhambi zao, nao hawakuwa na yeyote wa kuwalinda dhidi ya Mungu.” (Aya 21) Kwa hakika, hakuna kinga kwa yeyote isipokuwa ile inayotolewa na imani na matendo mema. Kukataa ujumbe wa Kimungu na kuwakataa wajumbe wa Mungu pamoja na ushahidi wa wazi wa ukweli wanaoutoa kutaleta maangamizi bila shaka: “Hiyo ilikuwa kwa sababu wajumbe wao waliwafikia wakiwa na ushahidi wote wa ukweli, lakini wakaukataa. Basi Mungu akawawajibisha. Yeye ni Mwenye nguvu, Mkali wa adhabu.” (Aya 22)

Sura haizungumzii kwa kina kilichotokea baada ya tukio hili la kwanza, ikiacha kando pambano na wachawi wakati fimbo ya Musa ilipoimeza hila zao na kuwalazimisha kutangaza kukubali ukweli uliong'aa. Badala yake, inaendelea na hali iliyotawala baada ya matukio hayo ya awali: “Alipowajia akiwa na ukweli kutoka kwetu, wakasema: 'Waueni wana wa wale wanaoshiriki imani yake, na waacheni hai wanawake wao tu.' (Aya ya 25)” Maoni juu ya msimamo huu yanatolewa mara moja, kabla hata aya haijamalizika: “Lakini hila za makafiri haziwezi kuwa ila zinapotea.” (Aya ya 25)

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

Kila dhulma inapokabiliwa na hoja iliyo wazi ambayo haiwezi kuipinga, hutumia mbinu za aina hii. Inaogopa kwamba ukweli utashinda kwa hoja zake zilizo wazi na thabiti zinazogusa moja kwa moja maumbile safi ya binadamu.

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

Farao alishuhudia jinsi wachawi wake, ambao aliwakusanya kwa matumaini kwamba wangemshinda Musa, walivyokuwa wa kwanza kuitikia ukweli, mara moja wakijitangaza kuwa waumini. Kinyume chake, Farao, Haman na Qarun walisema: "Waueni wana wa wale wanaoshiriki imani yake, na wabakisheni wanawake wao tu" (Aya ya 25)

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

Wakati Musa alipozaliwa, Firauni alikuwa ametoa amri kama hiyo.

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

Hiki tunachohitaji kukizingatia sasa ni kama Firauni aliyetoa amri hiyo alikuwa amekufa na nafasi yake kuchukuliwa na mwanawe au mrithi wa kiti cha ufalme.

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

Wakati huu, mtu mmoja kutoka katika kaya ya Firauni, aliyekuwa ameukubali ukweli lakini akiuficha imani yake, anaanza hoja yake kumtetea Musa. Katika hotuba yake kwa Firauni na wakuu wake, mtu huyo anajaribu kugusa mioyo yao kwa ushauri wake, na anatoa hoja zenye kushawishi sana zinazounganisha ukweli na uwezekano wa madhara makubwa.

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

Mtu mmoja muumini wa jamaa ya Firauni, ambaye hadi wakati huo alikuwa ameficha imani yake, alisema: Je, mtamuua mtu kwa sababu anasema, 'Mungu ndiye Mola wangu,' hali amewaletea hoja zilizo wazi kutoka kwa Mola wenu? Kama ni muongo, uongo wake utamrudia yeye mwenyewe; lakini kama anasema kweli, baadhi ya yale anayowaonya nayo yatawapata. Mungu hamwongoi yeyote aliye mwongo mwenye kupindukia mipaka. Enyi watu wangu! Leo ufalme ni wenu, mna nguvu katika nchi; lakini nani atatuokoa na adhabu ya Mungu itakapotufikia? Firauni akasema: Sikuwaonyesheni ila ninayoyaona mimi mwenyewe, wala sikuwaongoza ila kwenye njia ya uongofu. Kisha yule mtu aliyeamini akasema: Enyi watu wangu! Nakhofia kwenu mfano wa siku ile ya zile jamii zilizopita; mfano wa yaliyowapata watu wa Nuhu, na 'Ad, na Thamud, na wale waliokuja baada yao. Mungu hataki dhulma kwa waja Wake.

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

Na enyi watu wangu! Ninawaogopea siku ya Hukumu, siku watu watakapoitana kwa huzuni; siku ambayo mtageuka nyuma na kukimbia, wala hamtakuwa na yeyote wa kuwalinda dhidi ya Mungu. Yule ambaye Mungu amemwacha apotee, hakuna mwongozi wa kumwongoa. Zamani kabla ya haya, Yusufu alikuja kwenu na hoja zilizo wazi za ukweli; lakini hamkuacha kutilia shaka ujumbe aliokuletea. Alipokufa, mkasema: "Mungu hatamtuma tena mjumbe baada yake kamwe." Hivyo ndivyo Mungu huwaacha wapotee wale walio wapindukiaji na wenye shaka.

Licha ya hoja madhubuti kama hizi kutoka kwa muumini, Firauni aliendelea na njia zake potofu, akikataa ukweli kwa ukaidi. Hata hivyo, alijifanya kwamba anataka kujua kama kile Musa alichosema ni kweli. Inaonekana basi kwamba hoja ya muumini ilikuwa ya kushawishi na yenye nguvu kiasi kwamba Firauni na washauri wake hawakuweza kuipuuza kabisa. Kwa hiyo, Firauni alijaribu kutafuta njia ya kujiepusha:

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

Farao alisema: "Ee Hamani! Nijengee mnara mrefu ili nipate njia za kufikia; njia za kuifikia mbingu, nipate kumtazama Mungu wa Musa. Nina hakika kwamba yeye ni mwongo." Hivyo, uovu wa kitendo chake ulimpendeza Farao, akazuiwa kutoka njia iliyo sawa. Njama za Farao hazikuleta chochote isipokuwa maangamizi. (Aya 36-37)

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

Hivyo, Firauni alimwamuru Hamani, waziri wake, amjengee mnara mrefu sana ili apande na kutazama mbinguni akitafuta Mungu wa Musa. Pia aliongeza: "Nina hakika kwamba yeye ni mwongo." Firauni alitumia hila hii ili asilazimike kukabiliana na ukweli ambao ungemlazimisha kukiri umoja wa Mungu.

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

Kukiri kama hiyo kungemfanya apoteze kiti chake na kuvunja hadithi za kiasili ambazo ufalme wake ulijengwa juu yake. Haiwezekani kwamba ufahamu wa Firauni ulikuwa hivyo, wala kwamba alitaka kwa dhati kumtafuta Mungu wa Musa kwa njia hii ya kijinga na ya kimwili. Kwa kweli, Firauni angekuwa amefikia kiwango cha juu cha elimu na maarifa.

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

Sura hii haielezi kwa kina kilichotokea baadaye kati ya Musa, Firauni na Wana wa Israeli, hadi kufikia hatua ya Firauni kuzama huku Musa na watu wake wakiokolewa. Badala yake, inatoa mwangaza fulani juu ya yaliyotokea baadaye, naam, baada ya maisha yenyewe:

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

Mungu alimwokoa na madhara ya njama zao, ilhali adhabu kali ilimzunguka kundi la Firauni: wanaletwa mbele ya moto asubuhi na jioni, na siku Saa itakapofika itasemwa: 'Waingizeni watu wa Firauni katika adhabu kali kuliko zote.' Watagombana wao kwa wao motoni: wanyonge watawaambia wale waliokuwa wenye kiburi, 'Sisi tulikuwa wafuasi wenu, je, mnaweza kutuondolea sehemu fulani ya moto?' Wenye kiburi watajibu: 'Sisi sote tumo humo. Kwani Mungu amehukumu baina ya viumbe vyake.' Wale walio motoni watawaambia walinzi wa jahannamu: 'Mwombeni Mola wenu atupunguzie adhabu hii, hata kama ni siku moja tu.' Watauliza: 'Je, mitume yenu haikuwajia na hoja zilizo wazi?' Watasema: 'Ndiyo, bila shaka.' [Walinzi wa jahannamu] watasema: 'Basi ombeni wenyewe!' Lakini maombi ya makafiri yatapotea bure.

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

Dunia hii ya sasa imekwisha, na tunaona tukio la kwanza linalofuata. Tunamwona yule muumini aliyesema ukweli akiokolewa na njama za Firauni na wasaidizi wake. Hawakuweza kumdhuru kwa chochote katika dunia hii, wala baada yake. Kinyume chake, watu wa Firauni walizingirwa na adhabu: "Wanaletwa Motoni asubuhi na jioni, na siku Saa itakapokuja, itasemwa: Waingizeni watu wa Firauni katika adhabu kali zaidi." (Aya ya 46)

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

Sura hiyo kisha inaongeza maoni kuhusu kisa kizima na yaliyokitangulia, yakirejelea jamii mbalimbali ambazo ziliadhibiwa na Mwenyezi Mungu baada ya kuchukua msimamo hasi kuelekea ujumbe Wake.

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

Hakika Sisi huwanusuru Mitume Wetu na walioamini, katika maisha ya dunia hii na Siku ambayo mashahidi watasimama. Siku hiyo visingizio vyao havitawafaa madhalimu; watapata laana, na watakuwa na makao mabaya zaidi. Na hakika Tulimpa Musa uongofu, na Tukawarithisha Wana wa Israili Kitabu, kuwa ni mwongozo na ukumbusho kwa watu wenye akili. Basi subiri kwa subira, kwa kuwa ahadi ya Mwenyezi Mungu ni ya kweli daima. Omba msamaha kwa dhambi zako, na utukuze sifa za Mola wako Mlezi, jioni na asubuhi. (Aya 51-55)

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

Maoni haya ya uhakika yanafaa kwa hali hii ya maamuzi. Tumepewa mfano wa mwisho wa haki na batili, katika dunia hii na katika maisha ya Akhera. Tumeona hatima iliyowapata Firauni na wakuu wake katika maisha haya, na tumewaona wakibishana motoni, wakiwa wamedhalilishwa kabisa. Hivyo ndivyo mwisho wa jamii hizi, kama ilivyoelezwa katika Qur'an: {Hakika Sisi tutawanusuru Mitume Wetu na walioamini katika maisha ya dunia na siku watakaposimama mashahidi. Siku ambayo udhuru wao hautawafaa madhalimu, na watapata laana, na watapata makazi mabaya.} (Aya 51-52)

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

Kuhusu maisha ya Akhera, labda hakuna muumini wa maisha baada ya kifo atakayebishana kuhusu hili. Hawaoni sababu yoyote ya kubishana. Kuhusu ushindi katika dunia hii ya sasa, hili huenda likahitaji maelezo fulani.