Ṭā Hā. Hatukukiteremshia Qur'ani hii ili upate taabu, bali ni ukumbusho kwa anayemcha Mungu. Ni wahyi kutoka kwa Yule aliyeumba ardhi na mbingu za juu kabisa, Mwingi wa rehema, aliyetawala juu ya kiti chake cha enzi kwa uweza wake wote. Kwake ni kila kilichomo mbinguni na ardhini, pamoja na kila kilichomo baina yao, na kilichomo chini ya udongo. Mkisema kwa sauti, basi [jueni kwamba] Yeye anajua siri, na hata kilicho fichika zaidi. [Yeye ni] Mungu; hakuna mungu mwingine isipokuwa Yeye. Kwake Yeye pekee ni sifa zote za ukamilifu. (Aya 1-8)

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

Aya hizi za mwanzo zinaipa sūrah mwanzo wa upole, zikianza kwa sauti mbili za herufi, Ţā Ha, kuonyesha kwamba sūrah hii, kama Qur’ān yote, imeundwa kwa herufi za alfabeti ya Kiarabu, kama tulivyoeleza katika juzuu zilizotangulia. Herufi mbili zilizochaguliwa hapa zina mwisho wa sauti unaofanana na aya za sūrah hii.

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

Kisha tunakuja kwenye marejeo ya Qur'ani, kama ilivyo kwa surah nyingine zinazoanza kwa herufi zilizotengana, lakini marejeo hapa yanafanywa kwa njia ya kumwelekea Mtume ﷺ: "Hatukukuteremshia Qur'ani hii ili upate taabu." (Aya ya 2) Hatukuiteremsha Qur'ani hii ili ikuingize katika hali ya taabu. Hatutaki kukufanyia mambo kuwa magumu kwa kukuhitaji uisome katika ibada kwa kiwango kinachopita uwezo wa binadamu. Kinyume chake, Qur'ani imefanywa iwe rahisi kukumbukwa, na mambo yote ya lazima na wajibu inaoweka ni rahisi kwa watu kuyatekeleza. Haiweki wajibu isipokuwa ule ulio ndani ya uwezo wa binadamu. Kuisoma wakati wa ibada ni baraka, inayotupa fursa ya kuwasiliana na Jumuiya Kuu ya Juu, ambayo kutoka kwake tunapata nguvu, faraja, kuridhika na hisia ya urafiki.

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

Sasa Mungu anaanza kumwambia Mtume Wake, Muhammad ﷺ, hadithi ya Musa, kama mfano wa uangalizi anaoutoa kwa wale aliowachagua kusikia ujumbe Wake.

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

Visa vya Musa vinatajwa mara nyingi zaidi katika Qur'ani kuliko vya mitume wengine wote. Historia hii inatolewa katika Qur'ani kwa vipindi mbalimbali, kila kimoja kikilingana kikamilifu na mada kuu ya sura ambamo kimetokea. Hadi sasa, tumeona vipindi kama hivyo katika Sura ya 2, Al-Baqara (Ng'ombe); Sura ya 5, Al-Maida (Meza ya Chakula); Sura ya 7, Al-A'raf (Vilima); Sura ya 10, Yunus (Yona); Sura ya 17, Al-Isra (Safari ya Usiku); na Sura ya 18, Al-Kahf (Pango). Marejeo mengine pia yanatolewa katika sura za baadaye.

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

Simulizi lililotolewa katika Sura ya 5, Al-Maida, linaeleza jinsi Wana wa Israili walivyosimama mbali na Ardhi Takatifu, wakikataa kuingia ndani yake kwa sababu ya watu wenye nguvu waliokuwa wakiishi humo. Katika Sura ya 18, Al-Kahf, ambayo pia imo katika juzuu hii, tuliona kisa cha Musa na mtu mcha Mungu, na yale yaliyotokea walipokuwa wakisafiri pamoja. Hapa, hata hivyo, tuna historia ndefu na ya kina inayojumuisha matukio kadhaa, kama ilivyokuwa katika Sura ya 2, 7 na 10. Matukio yanayotolewa katika kila sura yanaweza kuwa tofauti kabisa, lakini pale ambapo kuna mfanano, haya huonyeshwa kwa mitazamo tofauti, ili yaendane vizuri zaidi na mwelekeo wa jumla wa sura ambamo yanatokea.

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

Hivyo, katika Sura ya 2, Al-Baqarah (Ng'ombe), hadithi ya Musa inatanguliwa na ile ya Adamu na jinsi alivyoheshimiwa mbinguni, jinsi alivyopewa jukumu la kuitawala ardhi, na neema ambayo Mwenyezi Mungu alimjalia alipomsamehe. Kwa namna hiyo hiyo, hadithi ya Musa na Wana wa Israeli inatukumbusha neema ya Mwenyezi Mungu, agano Lake nao, jinsi walivyookolewa kutoka kwa Firauni, sala yao ya kuomba mvua, na jinsi walivyopewa mana na kware kuwa chakula. Pia inataja miadi ya Musa na Mola wake, jinsi Wana wa Israeli walivyoanza kuabudu ndama wakati wa kutokuwepo kwake, msamaha wa Mwenyezi Mungu na agano lenye nguvu chini ya mlima, uvunjaji wao wa Sabato, pamoja na hadithi ya ng'ombe.

Je, umeshajifunza kisa cha Musa? Alipoona moto, alimwambia familia yake: "Subirini hapa! Naona moto. Labda nitawaletea kijinga cha moto, au nitapata mwongozo kwenye huo moto." (Aya 9-10)

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

Nabii anaulizwa swali la kibalagha kuhusu kama alikuwa amesikia historia ya Musa na jinsi inavyoakisi neema ya Mungu na uongozi anaowapa wale aliowachagua kuwa wajumbe Wake.

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

Hapa tunamuona Musa (amani iwe juu yake) barabarani kati ya Madyan na Misri, karibu na Mlima Sinai, akirejea pamoja na mke wake baada ya kukamilisha muda aliokubaliana na Nabii Shu'ayb. Makubaliano haya yalimaanisha kwamba Shu'ayb angemwoza mmoja wa binti zake wawili badala ya miaka minane au kumi ambayo angekuwa msaidizi wake. Huenda alitumia miaka kumi kabla ya kuona kwamba angeweza kuondoka pamoja na mke wake kurudi nchini alikokulia. Huko ndiko Wana wa Israili, watu wa Musa, waliishi chini ya utumwa. 1

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

Kwa nini anarudi Misri baada ya kukimbilia huko kwa kumuua Mmisri aliyempata akigombana na Mwisraeli? Hakuwa amepata hifadhi salama kwa Shu`ayb, baba mkwe wake? Kwa hiyo kwa nini aondoke mahali hapo pa usalama na kurudi Misri?

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

Hapa tunaona shauku ya nyumbani ya kibinadamu ikitumiwa na Mungu kama chombo cha kumleta Musa mahali ambapo angekuwa na nafasi muhimu. Ndivyo maisha yalivyo. Sisi tunasukumwa na hisia, shauku, matarajio, matumaini na kumbukumbu, lakini haya yote ni sababu za nje tu za matokeo yanayotakiwa. Ndiyo tunayoyaona juu juu, lakini chini yake kuna mapenzi ambayo jicho lolote haliwezi kuyaona. Ni mapenzi ya Mungu, naye ndiye Mwenye Nguvu Zote anayetimiza kila analotaka.

Huu ulikuwa ni wito ambao ulimwengu wote ulijibu. Ndani yake, Mungu alimpa mjumbe wake aliyemchagua ukweli wa msingi wa umoja wake. Musa lazima alisahau kabisa nafsi yake na lengo ambalo alielekea kwenye moto. Sasa alikuwa akifuata tu sauti hii iliyomjia kutoka juu. Alikuwa makini kwa maagizo ya kiungu yaliyokuwa yakitolewa kwake. Kwa kuwa amezama sana, akiwa na akili na roho yake zote zikimsikiliza, anaulizwa swali ambalo halihitaji jibu kutoka kwake: “Sasa, hiki kilicho katika mkono wako wa kulia ni nini, Musa?” (Aya ya 17)

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

Bila shaka Musa alikuwa na fimbo yake mkononi, lakini akili yake ilikuwa wapi wakati huo? Basi anakumbuka na kutoa jibu lake: {Akasema: Hiyo ni fimbo yangu; naitegemea, na kwayo ninawapigia majani kondoo wangu, na ina manufaa mengine kwangu.} (Aya ya 18)

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

Swali halikuuliza kuhusu matumizi aliyokuwa nayo kwa fimbo yake, bali kuhusu kitu alichokuwa ameshika. Hata hivyo, Musa alitambua kwamba hakuulizwa kutaja kitu kilichokuwa mkononi mwake, bali kueleza alichokuwa akikifanya nacho. Hivyo ndivyo jibu lake lilivyokuja, likieleza madhumuni aliyoitumia kwayo. Alitumia kuegemea alipokuwa akitembea, na kugonga majani ya miti ili yaanguke na kuliwa na kondoo wake. Tunajua kwamba Musa alikuwa akiwachunga kondoo wa Shu'ayb, baba mkwe wake. Pia inasimuliwa kwamba alipewa idadi ya kondoo kama sehemu yake. Zaidi ya hayo, alikuwa na matumizi mengine ya fimbo yake ambayo anayataja kwa ujumla bila kuyaelezea kwa undani, kwa sababu aliyoshayataja tayari yanatoa dalili wazi juu yake.

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

Kwa hiyo, Musa anamwomba Mola wake amfungulie moyo wake, ili kazi ngumu iliyo mbele yake iwe ya kufurahisha kuifanya. Jambo hilo pia litamhamasisha kuendelea nayo bila kizuizi. Zaidi ya hapo, anamwomba Mwenyezi Mungu amrahisishie kazi yake. Mwenyezi Mungu anapomrahisishia kazi mtu yeyote, hakika itafanikiwa. Kwani binadamu anaweza kufanikisha nini kwa nguvu zake mwenyewe, isipokuwa Mwenyezi Mungu amwezeshe mambo yake? Atawezaje kufanikiwa wakati ana uwezo mdogo tu na elimu duni, huku njia iliyo mbele yake ikiwa ndefu, ngumu na isiyojulikana?

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

Jambo kwanza ambalo Musa aliomba lilikuwa faraja ya moyo ambayo angeihisi wazi, kisha kwamba Mungu awarahisishie mambo. Mwanadamu anaweza kufanya nini bila msaada kama huo, akitegemea uwezo wake mdogo na maarifa yake machache? Lakini Musa anaomba zaidi ili amsaidie katika kazi yake. Alitaka ulimi wake ufunguliwe ili watu waweze kumwelewa kwa urahisi anapozungumza. Imeripotiwa kwamba alikuwa na aina fulani ya kigugumizi cha kusema. Huenda hii ndiyo maana yake hapa. Hili linaungwa mkono zaidi na kauli yake aliyonukuliwa akisema: "Ndugu yangu Harun ni mfasaha zaidi wa kusema kuliko mimi." ({28: 34}) Dua ambayo Musa aliisema hapa ilitolewa kwanza kwa maneno ya jumla.

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

Sasa anaongeza maelezo ambayo anaona ni muhimu kwa kazi iliyo mbele yake.

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

Kwanza alimwomba msaidizi kutoka katika familia yake, nao alikuwa Harun. Alimjua Harun kuwa mwenye kusema waziwazi, jasiri, na hata hivyo mtu aliyeweza kudhibiti hisia zake.

First he asks for a helper from his own family, and that was Aaron. He knew Aaron to be outspoken, courageous and yet someone who could control his feelings.

Mungu alijibu kwa kusema kwamba maombi yote ya Musa yamekubaliwa. Hii ilikuwa ni tendo la neema kutoka kwa Yeye aliye Mwingi wa Rehema. Lakini pamoja na hili, Musa pia anakumbushwa fadhila za Mungu za zamani. Ukumbusho kama huo bila shaka unamhakikishia Musa kwamba kwa msaada wa Mungu anaweza kukabiliana na nguvu yoyote au dikteta yeyote. "Na hakika Tuliwafanyia wema wako katika wakati mwingine uliopita." (Aya ya 37) Yule aliyempa ulinzi na msaada wote huu hatamwacha sasa. Zamani fadhila zake zilikuwa endelevu, kwa hiyo haiwezekani kwamba zitakoma sasa baada ya Musa kupewa jukumu na Mungu.

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

Neema ya kwanza iliyotajwa ni ile aliyopewa mama yake, ambayo mwanamke yeyote katika hali yake angeihitaji. Kisha ufunuo wake ukamwambia: "Mweke [mtoto wako] katika sanduku na umtupe mtoni. Mto utamtupa ufukweni." (Aya ya 39)

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

Tunaona hapa kwamba maelezo yanaeleza vitendo vikali na vya kikatili: mtoto anasukumwa ndani ya sanduku la mbao, na sanduku hilo linatupwa mtoni. Kisha mto unalitupa sanduku pamoja na mtoto aliyomo kwenye ufuo. Lakini basi nini kinafuata? Mtoto huyu atakabidhiwa kwa nani? Jibu ni: "Adui Wangu na adui wa mtoto huyu ndiye atakayemchukua." (Aya ya 39) Katikati ya haya yote, Musa pia anaambiwa: "Nimekumiminia upendo Wangu, ili ulelewe chini ya jicho Langu la uangalizi." (Aya ya 39)

We note here that the text describes rough and violent actions: a child being pushed into a wooden chest, and the chest thrown into the river. Then the river casts the box and the child inside onto the shore. But what then? To whose care will this child be entrusted? The answer is: “One who is an enemy to Me and an enemy to him will pick him up.” (Verse 39) Amidst all this Moses is also told: “I lavished My love on you, so that you may be reared under My watchful eye.” (Verse 39)

Haya yote ni sehemu ya takdiri ya Mwenyezi Mungu ambayo hubadilisha upendo na huruma kuwa ngao inayomlinda mtoto dhidi ya mapigo yote, mawimbi na mikondo yote. Hakuna nguvu yoyote ya uovu inayoweza kumdhuru mpokeaji wa upendo wa namna hii, hata kama ni mtoto mchanga wa siku chache tu ambaye hawezi kuonyesha mahitaji yake wala kueleza hisia zake.

Baada ya kumweleza hili Musa kwa uwazi, Mungu anampa maagizo yake ya kwanza.

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

Nendeni basi, wewe na nduguyo, pamoja na ishara zangu, wala msiache kunikumbuka. Nendeni nyinyi wawili kwa Firauni, kwani amevuka mipaka yote ya haki! Lakini mzungumzieni kwa upole, huenda akakumbuka au akaogopa.

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

Musa aambiwa aende pamoja na nduguye Harun, akiwa na ishara ambazo Mwenyezi Mungu amewapa. Ameshaona mbili kati ya hizi, zinazohusu mabadiliko ya fimbo yake na mkono wake.

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

Wanaambiwa wasiwe wavivu katika kumkumbuka Mungu, kwa kuwa kumkumbuka huko ndiko vifaa na msaada bora walio nao. Musa anakumbushwa kwamba Mungu alimlinda na Firauni na uovu wake alipokuwa mtoto mchanga asiye na msaada, alipotupwa mtoni Nile. Hakuna lolote la taabu hiyo lililomdhuru. Sasa kwa kuwa amemaliza mafunzo yake, anaweza kukabili kazi yake kwa utulivu na kujiamini, akimtegemea huduma ya Mungu.

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

Musa anapoelekezwa kwenda kwa Firauni, anaambiwa kwamba Firauni amevuka mipaka na amegeukia udhalimu na ukandamizaji. Hata hivyo, maelekezo yake ni kwamba yeye na ndugu yake waseme naye kwa upole. (Aya ya 44) Maneno ya upole na ya laini, yasiyochochea ugumu wa moyo wala ukaidi na kiburi, ambavyo ni tabia ya kawaida ya madhalimu, yanaweza bado kuamsha moyo wa Firauni na kumtahadharisha juu ya matokeo ya matendo yake. Hivyo, Musa na Harun walipaswa kuendelea na kazi yao, wakitumaini kwamba Firauni huenda akajali, wala wasikate tamaa ya marekebisho yake na ya mwitikio wake mzuri kwa mwongozo wa Mwenyezi Mungu. Mfuasi wa imani anayewakatia watu tamaa na kudhani kwamba hawaitikii ujumbe wake kwa wema hawezi kuufikisha kama inavyopaswa kufikishwa. Wala hawezi kuushikilia mbele ya kukataliwa na kukanushwa.

Tulipozungumzia hadi sasa kile Musa alichoambiwa wakati Mungu alipomsemesha moja kwa moja peke yake jangwani. Kisha sura inatupeleka katika wakati na mahali pengine, bila kubainika muda au umbali wake, ili kutuonyesha Musa na Harun wakieleza wasiwasi wao kwa Mola wao kuhusu makabiliano yao yajayo na Firauni. Waliogopa zaidi kwamba huenda angewahi kuwaadhibu na kuwadhuru vikali pale watakapomwita aamini Mungu.

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

Walisema: 'Mola wetu! Tunaogopa asije akatuharakia kwa jeuri au dhuluma.' Akajibu: 'Msiogope. Hakika Mimi niko pamoja nanyi. Ninasikia yote na ninaona yote. Basi nendeni nyinyi wawili kwake mkamwambie: "Sisi ni wajumbe wa Mola wenu. Waache Wana wa Israili waende pamoja nasi, wala usiwatese tena. Sasa tumekujia na ujumbe kutoka kwa Mola wako. Amani iwe juu ya wale wanaofuata uongofu [wa Mungu]. Imefunuliwa kwetu kwamba adhabu itawapata wale wanaokanusha ukweli na kuugeuka."'" (Aya 45-48)

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

Kwa hakika, Haruni hakuwepo pamoja na Musa wakati Mola wake alipomsemesha mara ya kwanza, akimkirimu kwa mazungumzo marefu yenye kuulizana, yaliyofafanua mambo yote muhimu na kumruhusu kuuliza maswali na kumpa majibu aliyohitaji. Hali ya sasa ya Musa na Haruni kujibu pamoja, wakisema, "Tunaogopa asije akatuwahi kwa kiburi au kwa dhulma", inaashiria kwamba kauli hii ilitolewa baadaye. Hii ni sehemu ya mbinu ya Qur'ani ya kuruka muda na mahali, ikiacha mapengo katika matukio na visa vya hadithi, ambayo yanakusanywa na kueleweka mtu anapoendelea kusoma. Hivyo, Qur'ani inalenga matukio, vitendo na mienendo ambayo huwatia moyo wasomaji na wasikilizaji.

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

Sura haitaje jinsi Musa na Harun walivyoruhusiwa kuingia mbele ya Firauni, lakini waliingia. Hakika Mola wao alikuwa pamoja nao, akisikia na kuona yaliyotokea, na bila shaka akiongoza mawasiliano yao. Lakini ni uwezo gani, na ni mamlaka gani, zilikuwa mikononi mwa Musa na Harun ziwawezeshe kumfikishia Firauni, pamoja na ukuu wake, yale ambayo Mungu, Mola wao, aliwaamuru wamfikishie? Sura inachora picha hai ya mazungumzo kati ya Musa na Firauni, ikianza na swali na jibu hili: “[Firauni] akasema:

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

“Basi, ni nani huyu Mola wenu, enyi Musa?” Akajibu: “Mola wetu ni Yule aliyekipa kila kitu umbo lake na sura yake, kisha akakiongoza.”” (Aya 49-50) Ni wazi kwamba Firauni hataki kukubali Ufalme wa Mungu, ambao wale manabii wawili walikuwa wamemweleza waziwazi walipomwambia kwamba wao ni “wajumbe wa Mola wako.” Firauni alitambua kwamba Musa ndiye mhusika mkuu wa ujumbe huo. Kwa hiyo, anamuuliza swali hili: “Basi, ni nani huyu Mola wenu, enyi Musa?” (Aya 49) Kwa jina la nani unanijia kunidai niwaachilie Waisraeli?

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

Musa anajibu akisisitiza sifa za Mungu za uumbaji, uanzishaji, na kutoa mwongozo na uwiano: "Mola wetu ndiye aliyempa kila kitu umbo lake na maumbile yake, kisha akamwongoza." (Aya ya 50) Hivyo ndivyo ilivyo: Mola wetu ndiye aliyekipa kila kitu uwepo wake katika umbo na maumbile aliyo nayo. Kisha anamwongoza kila mmoja na kila kimoja ili kutimiza majukumu yao husika, akiwapa wote njia za kutimiza hayo. Neno la kiunganishi katika aya hii ya Kiarabu ni "thumma", yaani "kisha", linalotenganisha uumbaji wa kila kitu na kukipa mwongozo. Kiunganishi hiki kimetafsiriwa kama "kisha" ili kuonyesha maana halisi ya aya.

Moses replies emphasizing God’s attributes of creation, initiation and providing guidance and balance: “Our Lord is He who gives everything its distinctive nature and form, and further guides them.” (Verse 50) Thus it is: our Lord is the one who has given everything its existence in the form and the nature it has. He then guides each and everyone to fulfil their respective roles, providing them all with the means for such fulfilment. The Arabic text of this verse uses the conjunctive, thumma, or then, separating the creation of everything and imparting guidance to it. This conjunctive is rendered in the translation as ‘further’ to indicate the true meaning of the verse.

Dunia yote ni kitanda cha mwanadamu mahali pote na nyakati zote. Hakika ni sawa na kitanda cha mtoto; kwani wanadamu ni watoto wa ardhi, wanaokua katika mapaja yake na kula mazao yake. Wakati huo huo, imetandazwa kwao ili waweze kutembea juu yake, kuendesha mambo ya maisha yao, kuilima na kunufaika na hazina zake. Mwenyezi Mungu alifanya hivyo siku alipowapa viumbe wake wote maumbile na sura. Hivyo, alipa ardhi muundo wake unaoiwezesha kuhimili aina ya maisha aliyopanga yastawi juu yake. Vivyo hivyo, alimpa mwanadamu maumbile na sura yake yanayomwezesha kuishi juu ya ardhi aliyoifanya kuwa kitanda chake. Maana mbili zinazotolewa na aya hii zimeunganika kwa karibu sana.

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

Taswira ya utoto na sifa ya kuwa tambarare zinaonekana wazi zaidi huko Misri, pamoja na bonde lake lenye rutuba kubwa ambalo linahitaji juhudi ndogo tu kutoka kwa watu wake ili kutoa mazao yake mengi. Bonde zima la Misri ni kama utoto wa joto unaomlea mtoto mdogo.

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

Muumba mwenye hekima aliyeitandaza ardhi pia ameweka juu yake njia za watu kupita, na ameteremsha maji kutoka mbinguni. Ni kutokana na mvua inayomwagika kutoka mbinguni ndipo mito huundwa na kutiririka ili kutoa umwagiliaji. Mojawapo ni, bila shaka, Mto Nile unaotiririka karibu na mahali ambapo Firauni alikuwa na jumba lake. Kwa maji mengi kiasi hicho, mimea huoteshwa katika aina nyingi mbalimbali za jozi.

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

Firauni aliacha kubishana. Alitambua kwamba Musa alikuwa na hoja yenye nguvu zaidi, iliyoungwa mkono na ushahidiulio wazi kabisa, yaani ishara za Mwenyezi Mungu zilizoonekana kila mahali katika ulimwengu, pamoja na zile ishara zake mbili maalum. Kwa hiyo, alitumia hila ya zamani, ambayo mara nyingi hutumiwa na madhalimu na wapinzani wa ujumbe wa Mwenyezi Mungu. Alimnyooshea Musa kidole cha lawama, akimtaja kuwa mchawi, akidai kwamba ni kwa uchawi ndipo Musa aligeuza fimbo kuwa nyoka na kufanya mkono wake uonekane mweupe unaong'aa, usio na dosari. Uchawi ndio wazo lililomjia Firauni mara moja, kwa sababu ulienea sana nchini Misri. Ishara mbili alizopewa Musa zilionekana juu juu kuwa sawa na uchawi, ambao si chochote zaidi ya udanganyifu wa hisia, ambao wakati mwingine unaweza kumfanya mtu apate hisia za uongo ili kutoa athari zinazoonekana. Hivyo, chini ya ushawishi wa uchawi, mtu anaweza kuona mambo ambayo hayapo, au akayaona katika umbo tofauti na lilivyo. Wakati mwingine mtu aliye chini ya uchawi anaweza kuathiriwa kimwili na kisaikolojia, kana kwamba uchawi umempata kwa kweli. Lakini ishara za Musa hazikuwa za aina hiyo. Zilikuwa ishara alizopewa na Mwenyezi Mungu, Muumbaji wa vitu vyote, Yule awezaye kuleta mabadiliko ya muda na ya kudumu.

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

“Akasema: Je, umekuja kwetu, Musa, ili kututoa katika nchi yetu kwa uchawi wako?” (Aya ya 57) Inaonekana kwamba mateso dhidi ya Wana wa Israeli yalichochewa na sababu za kisiasa, huku Firauni akiogopa kwamba idadi yao ingeongezeka hadi kuwapa nguvu za kiidadi. Kwa ajili ya kuendelea kushikilia madaraka na kudumisha utawala au ufalme wao, madhalimu hufanya uhalifu wa kutisha na usio wa kibinadamu kabisa, bila kujali mambo ya kimaadili au ya kimaadili ya kiutu. Wako tayari hata kuinyamazisha sauti ya dhamiri yao wenyewe na heshima yao. Hivyo, Firauni alifuata sera ya kuwadhoofisha na kuwadhalilisha Wana wa Israeli, akiwaua watoto wao wa kiume na kuwaacha hai wa kike, huku akiwalazimisha wanaume wazima miongoni mwao kufanya kazi ngumu. Kwa hiyo Musa na Harun walidai waachiliwe, wakimwambia: “Waache Wana wa Israeli waende pamoja nasi, wala usiwatese tena.” (Aya ya 47) Jibu lake kwa ombi lao lilionyesha hofu zake:

"Kisha Firauni akaondoka, akakusanya hila zake, kisha akaja." (Aya ya 60) Katika aya hii fupi sura inafupisha yote aliyosema Firauni, ushauri aliopewa na wakuu wenye nguvu katika serikali yake, mazungumzo yake na wachawi, na jinsi alivyowatia moyo na kuwaahidi zawadi kubwa, pamoja na mipango ya hila ambayo yeye na washauri wake walipanga mwishowe. Kwa hakika, aya hii fupi, yenye maneno sita tu katika maandishi ya Kiarabu, inaonyesha hatua tatu mfululizo: Firauni kujiondoa kwenda chumbani kwake, kupanga mkakati wake, na kufika kwa ajili ya kukabiliana.

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

Kabla ya pambano kuanza, Musa alihisi kwamba inampasa awape wachawi ushauri wa dhati na wa kweli. Hivyo, aliwaonya dhidi ya kumhusisha Mungu na uzushi wa uongo. Kwa kufanya hivyo, alitumaini kwamba wangeyapokea uongozi wa Mungu na kuiacha uchawi, ambao ni uongo dhahiri: "Musa akawaambia: Ole wenu! Msimzulie Mungu uongo, asije akawaangamiza kwa adhabu kali. Hakika aliyezua uongo hushindwa kabisa." (Aya ya 61)

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

Ushauri wa dhati unaweza kugusa mioyo ya wale wanaoelekezwa, na hilo huenda lilitokea hapa, kwani baadhi ya wachawi waliguswa na maneno ya Musa wakaanza kutafakari upya. Lakini wale waliokuwa na hamu ya kuendelea na shindano walianza kubishana nao kwa kunong'ona, wakihofia Musa angewasikia. "Basi wakajadiliana baina yao kuhusu la kufanya; lakini wakaficha shauri lao kwa siri." (Aya ya 62)

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

Je, madhalimu wanaelewa mmenyuko huu wa ndani? Je, wanatambua jinsi mioyo inavyoweza kubadilishwa? Kwa historia ndefu ya udhalimu na dhuluma, ambapo wanawaona wasaidizi wao wakiinama kwa kila amri yao, wakiharakisha kutimiza matakwa yao kwa dalili kidogo tu, madhalimu husahau kwamba ni Mungu anayebadilisha mioyo na fikra. Hawawezi kuthamini kwamba moyo unapoitikia kugusana na Mungu, uhusiano huo huwa kamili. Muumini, basi, hupata nguvu na nuru kutoka Kwake peke yake. Hivyo, hakuna mtu awezaye kumtiisha muumini wa namna hii chini ya madaraka yake. Hivyo ndivyo ilivyokuwa mmenyuko wa Firauni: "Akasema [Firauni]: Je, mnamwamini kabla sijakupeni ruhusa? Hakika yeye ndiye mkuu wenu aliyekufundisheni uchawi! Hakika nitakukateni mikono yenu na miguu yenu kwa kupishana, na hakika nitakusulubisheni juu ya shina za mitende. Nanyi mtajua hakika ni yupi kati yetu aliye na adhabu kali zaidi na inayodumu zaidi." (Aya ya 71)

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

"Je, unamwamini yeye kabla sijakupa ruhusa?" (Aya ya 71) Hivyo ndivyo anavyosema dhalimu asiyeweza kuelewa jinsi wengine wanavyohisi imani ikigusa mioyo yao, kiasi kwamba hawawezi kuiondoa. Kwa kuwa, kama Nabii ﷺ anavyosema, nyoyo za watu zimo kati ya vidole viwili vya Mwenyezi Mungu, Mwingi wa Rehema, na Yeye huzigeuza atakavyo.

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

"Hakika, yeye lazima awe bwana wenu aliyekufundisheni uchawi!" (Aya ya 71) Kwa Firauni, hii ilikuwa sababu pekee ya wachawi kujisalimisha kwa Musa. Hakuweza kufikiria imani ikigusa nyoyo zao. Hakuweza kuelewa kwamba mkono wa Mungu ulikuwa umeondoa pazia lililokuwa likifunika macho yao, na kwamba sasa wangeweza kuona mambo kama yalivyo.

Lakini ilikuwa imechelewa kwa Firauni. Imani ilikuwa imegusa mioyo ya wale wachawi, na yule mtu mdogo na duni aliyekuwamo ndani ya kila mmoja wao sasa alikuwa katika mawasiliano thabiti na chanzo kikuu cha nguvu halisi. Kwa sababu hiyo, sasa walikuwa imara sana, wakati mamlaka zote za duniani zilikuwa dhaifu. Kwa hakika, maisha yote ya duniani ni madogo mno ukilinganisha na upeo mpana na angavu ambao mioyo hiyo yenye imani sasa ilielekeza macho yake. Kila kilicho cha maisha ya duniani hakina thamani yoyote: “Wakajibu: Hatutakupendelea wewe kuliko ushahidi wa haki uliotufikia, wala kuliko Yule aliyetuumba! Basi amua utakalo kuamua. Wewe unaweza kuamua tu juu ya yanayohusu maisha haya ya duniani. Kwa upande wetu, tumeamini Mola wetu Mlezi, ili Yeye atusamehe makosa yetu na uchawi wote ambao umetulazimisha kuufanya. Mungu ndiye aliye bora zaidi, na Yeye ni wa milele.” (Aya 72-73)

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

Hii ndiyo aina ya mabadiliko ambayo imani huleta katika nyoyo za watu ambao, hadi dakika chache zilizopita, walikuwa wanyenyekevu kwa Firauni, wakiona mafanikio yao makubwa kuwa ni kuwa karibu naye na kupokea fadhila zake. Sasa wako tayari kumkabili kwa azma inayoweka nguvu zake, kiti chake cha enzi na utajiri wake katika mtazamo sahihi: “Hatutakupendelea kamwe juu ya dalili zilizo wazi za haki ambazo zimetufikia, wala juu ya Yule aliyetuumba!” (Aya 72) Dalili kama hizo ni za thamani zaidi kwetu, na Mungu, Muumbaji wetu, ni mpenzi zaidi kwetu kuliko kitu kingine chochote. “Basi amua unachotaka kuamua.” (Aya 72) Hii ni changamoto kwa Firauni afanye alichoweza kufanya vibaya zaidi. Hawezi kuwazuia. “Wewe unaweza tu kuamua juu ya yanayohusu maisha haya ya dunia.” (Aya 72)

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

Pazia zimefunguliwa tena, ili zifunguliwe upya kwa ajili ya tukio jipya katika historia ya Musa. Sasa tunaona ushindi wa imani na haki katika maisha halisi, baada ya ushindi wake kama wazo na kama imani. Tuliyoyaona hadi sasa ni ushindi wa ishara aliyopewa Musa dhidi ya uchawi, na imani mpya iliyoingia mioyoni mwa wachawi, ikishinda matumaini yao ya faida na hofu yao ya hasara, pamoja na vitisho na adhabu za Firauni. Sasa tunaona ushindi unaohusiana na huo: ushindi wa haki juu ya batili, wa uongofu juu ya upotevu, na wa imani juu ya dhulma. Yote haya yanatokea katika maisha halisi baada ya kuwa yamepatikana katika dhamiri za watu. Kwa hakika, wanaosimamia haki hawawezi kuonyesha wazi msimamo wao wa juu wa kimaadili hadi watakapokuwa wameshinda ndani ya nafsi zao juu ya kila jaribu.

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

Ukweli na imani vina uhalisia fulani ambao, pindi unapojidhihirisha ndani ya dhamiri ya mtu, huingia katika maisha halisi. Iwapo imani itabaki kuwa mwonekano wa nje usiogusa moyo, na ukweli ukabaki kuwa kauli mbiu iliyoinuliwa isiyokuwa imezama ndani ya mioyo na akili za watu, basi dhuluma na uongo vinaweza kupata ushindi.

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

Wanaweza kupata ushindi wa namna hiyo kwa nguvu za kimwili walizo nazo chini ya amri yao, nguvu ambazo haziwezi kulinganishwa na mwonekano tu wa imani na kaulimbiu za haki. Ni pale tu mambo hayo yanapokuwa yamesimama kwa kweli katika mioyo na akili ndipo yanapokuwa na nguvu kuliko nguvu za kimwili ambazo batili na udhalimu vinaweza kukusanya. Huu ndio ukweli tunaouona waziwazi katika msimamo wa Musa kwa wachawi na hila zao, na baadaye katika msimamo wa wachawi kwa Firauni na wakuu wake. Hii ndiyo dibaji ya ushindi kama tunavyoona katika tukio linalofuata katika sura hii.

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

Ilikuwa ni Mungu ndiye aliyeendesha vita kati ya imani na udhalimu. Waumini hawakutakiwa kufanya kitu kingine chochote isipokuwa kufuata ufunuo uliopokelewa na Musa na kuondoka usiku. Waumini hawakuweza kushindana na makafiri kwa upande wa nguvu za kimwili. Musa na watu wake walikuwa dhaifu na hawana nguvu, wakati Firauni na jeshi lake walikuwa na nguvu zote za kimwili. Kwa hiyo, vita kati ya pande hizo mbili haikuweza kufanyika. Basi, Mungu akachukua usimamizi, lakini baada ya ukweli wa imani kuwa umekita kikamilifu mioyoni mwa wale ambao nguvu yao pekee ilitokana na imani. Hivyo tunamwona dhalimu akitoa tishio lake na kuwaonya waumini juu ya maangamizi: "Hakika nitakata mikono yenu na miguu yenu kwa upande mmoja na upande wa pili, na hakika nitakusulubisheni juu ya mashina ya mitende." (Aya ya 71) Kwa hili, waumini, wakiwa mioyo yao imejaa imani, wanajibu: "Basi amrisheni mtakayoyaamrisha. Hakika mnaweza kuamrisha tu juu ya maisha haya ya dunia." (Aya ya 72)

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

Ukweli rahisi wa jambo hili ni kwamba pale vita kati ya imani na udhalimu vilipofikia kiwango hiki mioyoni mwa watu, Mungu mwenyewe alichukua bendera ya haki na kuiinua juu, huku bendera ya batili ikiachwa imekanyagwa. Yote haya yalitokea bila waumini kufanya juhudi yoyote hata kidogo.

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

Tunajifunza pia kutokana na simulizi hii kwamba wakati Wana wa Israeli walipokubali udhalilishaji ambao Firauni aliwawekea kwa sababu ya kampeni yake ya mateso, akiwaua wanaume wao na kuwaacha hai wanawake wao, Mungu hakuingilia upande wao. Walikubali tu kutawaliwa kwao, wakimwogopa Firauni na nguvu zake. Lakini imani ilipokuwa kuu mioyoni mwa wale waliomwamini Musa na ujumbe wake, na walipokuwa tayari kustahimili mateso wakiwa wameinua vichwa vyao, wakitangaza kukataa kwao Firauni na imani yao kwa Mungu, ndipo Mungu aliingilia kati na kuendesha vita. Hivyo, ushindi ukapatikana uwanjani vita kama ulivyokuwa umepatikana hapo awali ndani ya mioyo na nafsi zao.

Lakini kwa wale waliookolewa na kupewa ushindi, wanapewa ukumbusho na onyo ili wasisahau wala kuacha silaha yao muhimu zaidi:

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

Enyi Wana wa Israili! Tuliwaokoa kutoka kwa adui yenu, kisha tukafanya nanyi agano upande wa kulia wa Mlima Sinai. Tukakuteremshieni manna na kware.

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

Kuleni katika vitu vizuri tulivyokupeni, wala msipite mipaka, msije mkastahiki ghadhabu Yangu. Na anayestahiki ghadhabu Yangu basi amejiangamiza kabisa; lakini hakika Mimi ni Mwenye kusamehe dhambi zote kwa anayetubu, akaamini na kutenda mema, kisha akaendelea kushika njia iliyo sawa. (Aya 80-82)

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

Wamepita eneo la hatari na wamekimbilia Mlima Sinai, huku Firauni na jeshi lake wakiwa wamezama. Kuokolewa kwao lilikuwa tukio la karibuni ambalo wanalikumbuka vyema, lakini limeandikwa hapa kama ukumbusho, ili wapate kumshukuru.

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

Miadi iliyokuwa upande wa kulia wa Mlima Sinai imetajwa hapa kana kwamba ni tukio lililokamilika, ilhali ilikuwa ni mkutano ambao Musa alilazimika kujiandaa kwa ajili yake kwa kipindi cha usiku arobaini. Baadaye angepokea mbao za mawe na sheria zilizoandikwa humo. Hii ilikuwa sheria ya kudhibiti maisha ya watu waliokabidhiwa jukumu katika Ardhi Takatifu baada ya kuondoka kwao Misri.

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

Ukweli kwamba walipewa mana, chakula kitamu kinachokusanyika juu ya majani, na kware, aina ya ndege ambao ni rahisi kukamata na kuliwa, ulikuwa ni upande mwingine wa neema ya Mungu, na wa kutunzwa kwake katika jangwa tupu walimokuwamo.

Mungu alimpangia Musa wakati wa kukutana Naye mlimani baada ya siku arobaini, atakapopewa amri zinazoeleza majukumu ambayo watu wake wanapaswa kuyatekeleza baada ya ushindi waliopewa. Ushindi hubeba majukumu yake, kama vile imani inavyobeba yake. Kwa hiyo, ilikuwa ni lazima Musa awe ameandaliwa kisaikolojia na tayari kupokea amri za Mungu.

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

Hivyo basi, Musa alipanda mlimani, akiwaacha watu wake chini, baada ya kumwomba ndugu yake Harun amwakilishe. Musa alikuwa akitamani sana kukutana huku, wakati ambapo angesimama mbele ya Mola wake na kuzungumza naye. Alikuwa amepata uzoefu huu mara moja kabla, na alikuwa na hamu ya kuupata tena. Kwa hiyo, alifanya haraka kusimama mbele ya Mola wake. Hata hivyo, hakujua kabisa kile ambacho watu wake walikuwa wamekitenda baada ya yeye kuondoka.

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

Bwana wake anamjulisha habari hiyo, akimwonyesha yale yaliyotokea. Tukio hilo linaonyeshwa kwetu, nasi tunasikiliza mazungumzo hayo:

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

[Mungu akasema]: Sasa ni nini kilichokufanya, Musa, uwaache watu wako nyuma kwa haraka kubwa hivi?' Akajibu: 'Wao wanafuata nyayo zangu, nami nimeharakisha kwenda Kwako, Mola wangu, ili Upate kuridhika nami.' Akasema: 'Basi [jua kwamba] baada ya kuondoka kwako Sisi tumewajaribu watu wako, na Samiri amewapoteza.'

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

Hivyo Musa anakabiliwa na mshtuko mkubwa. Alikuwa na haraka ya kukutana na Mola wake, baada ya siku arobaini za maandalizi ya bidii, akiwa na shauku ya kusikiliza maelekezo na amri Zake ambazo zingeunda msingi wa mtindo mpya wa maisha kwa Wana wa Israeli. Ulikuwa ni mtindo wa maisha utakaofaa jamii iliyokuwa imeachiliwa kutoka minyororo ya utumwa, ili iwe mbebaji wa ujumbe wa kimungu.

Akiwa amekasirika na amejaa huzuni, Musa aliwauliza watu wake: "Je, Mola wenu Mlezi hakuwaahidi ahadi njema?" (Aya ya 86) Mungu alikuwa amewaahidi ushindi na kuingia katika Nchi Takatifu kama jamii inayoamini Umoja Wake. Ni hivi karibuni tu walikuwa wameshuhudia hatua za mwanzo kuelekea utimizaji kamili wa ahadi hii. Kwa hiyo, aliwakemea: "Je, kwa hiyo, [kutimizwa kwa] ahadi hii kulionekana kwenu kuchelewa mno? Au mmedhamiria kuona adhabu ya Mola wenu Mlezi ikiwashukia?" (Aya ya 86) Kitendo chao kilifanana na cha mtu anayetaka adhabu ya Mungu imshukie kichwani, hivyo basi kwa makusudi na kwa kukusudia anafanya kile kinachostahilisha adhabu hiyo. Musa aliwauliza kama ndiyo sababu walivunja ahadi yao kwake ya kushikamana na njia aliyowaonyesha hadi atakaporudi.

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

Walimpa Musa udhuru wa ajabu uliofichua athari za muda wao mrefu wa kuishi katika utumwa juu ya fikra zao. Ni udhuru usio na maana: "Hatukuvunja ahadi yetu kwako kwa hiari yetu wenyewe." (Aya ya 87) Ilikuwa nje ya uwezo wetu na udhibiti wetu.

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

“Lakini sisi tulibebeshwa mizigo ya mapambo ya watu [wa Misri], basi tukayatupa [motoni].” (Aya ya 87) Walikuwa wamebeba pamoja nao mizigo ya vito vya thamani walivyokopa kutoka kwa wanawake wa Kimisri. Sasa wanasema walitaka kuondokana na vyote hivi kwa sababu vilichukuliwa kinyume cha sheria. Al-Sāmiriy alichukua vipande hivi vya dhahabu na kutengeneza kutoka kwake ndama wa dhahabu. Al-Sāmiriy alikuwa ama mtu kutoka Samaria aliyeambatana nao, au mmoja wao anayejulikana kwa jina hili. Alipomtengeneza ndama, alitoboa makusudi mashimo ndani yake, ili upepo unapovuma, utoe sauti ya kuguguna, licha ya ukweli kwamba hakuwa na uhai wala roho. Alikuwa kitu kisicho na uhai tu. Lakini mara tu walipomwona ndama wa dhahabu akitoa sauti kama hiyo, walimsahau Mola wao wa kweli aliyewaokoa kutoka katika udhalilifu wao. Kwa upumbavu mkubwa usioweza kusameheka, walianza kumwabudu ndama, wakirudia kauli ya kipumbavu kwamba Mūsā alikuwa amepotoka alipokwenda mlimani akitafuta mungu wake, wakati mungu huyo alikuwa pamoja nao, kama walivyodai. Walisema: “Huyu ndiye mungu wenu na mungu wa Mūsā; lakini amemsahau.” (Aya ya 88)

Sasa Musa anaelekeza hasira yake yote kwa Msamiri, chanzo cha msiba huu wote. Hakumzungumzia kwanza kwa sababu watu wenyewe walipaswa kujua vizuri zaidi kuliko kufuata mtu aliyekuja na wazo la kushangaza. Haruna, kama kiongozi wao aliyeaminika, pia alikuwa na jukumu la kuhakikisha kwamba hawaanguki iwapo wangekabiliwa na majaribu. Msamiri anapata umuhimu mdogo, kwa kuwa hakutumia nguvu kubwa kuwalazimisha kumfuata, wala hakuweka pazia juu ya uwezo wao wa kufikiri. Alitoa tu jaribu, nao wakalidakia.

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

Wangeweza kwa urahisi kabisa kubaki waaminifu kwa mwongozo wa nabii wao wa kwanza, Musa, na kunufaika kwa ushauri wa nabii wao wa pili, Harun. Kwa hiyo, uwajibikaji ulikuwa juu yao kwanza, kisha juu ya kiongozi wao, na mwisho juu ya mchochezi wa fitina.

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

"Akasema [Musa]: Basi vipi kisa chako, ewe Samiri?" (Aya ya 95) Imekuwaje yote haya yametokea kwa sababu yako? Namna swali hili lilivyoulizwa inaonyesha uzito wa jambo zima.

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

Akajibu: Nimepata ufahamu wa jambo ambalo wao hawakuweza kuliona; hivyo nilichukua wangalau ya mchanga kutoka kwenye njia ya Mtume, nikautupa; kwani hivyo ndivyo akili yangu ilivyonishawishi kutenda. (Aya ya 96)

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

Kuna ripoti nyingi zisizohesabika zinazojaribu kueleza jibu la Sāmiriy: Aliona nini? Alikuwa mjumbe yupi ambaye kutoka kwenye njia yake alichukua konzi moja? Hili lilihusiana vipi na ndama aliyemtengeneza, na kutupa konzi hii kuliathiri vipi ndama aliyemtengeneza?