Al-Maidah (Mahusiano na Dini Nyingine) 82 - 86 - Katika Kivuli cha Qur'ani

Al-Maidah (Mahusiano na Dini Nyingine) 82 - 86 - Katika Kivuli cha Qur'ani | Quran Course

Sehemu hii fupi inakamilisha majadiliano ambayo tayari yamefanyika katika sura hii kuhusu mitazamo ya Mayahudi, Wakristo na wale wanaomshirikisha Mungu kuelekea Mtume wa Mwenyezi Mungu ﷺ na jumuiya ya Waislamu. Inajumuisha kauli zinazoeleza upotovu ulioingia katika imani za Mayahudi na Wakristo, nia mbaya na uovu wa Mayahudi kuelekea manabii wao na kuelekea Mtume wa Mwenyezi Mungu ﷺ, na jinsi walivyowaunga mkono makafiri dhidi yake ﷺ. Majadiliano katika sura hii yanatoa hukumu ya mwisho juu ya Mayahudi na Wakristo, yakiwaelezea kwa maneno ya ukafiri au "kutoamini" kwa sababu wameacha yale yaliyomo katika maandiko yao wenyewe na kukataa yale aliyoyafikisha Mtume wa Mwenyezi Mungu ﷺ kwao. Sura hii pia inathibitisha kwamba Mayahudi na Wakristo hawana msingi wowote isipokuwa wakitekeleza Taurati na Injili na yote yaliyoteremshwa kwao na Mola wao Mlezi. Akimuelekeza Nabii ﷺ, sura hii inamtaka kuwafikishia watu wote yaliyoteremshwa kwake na Mola wake Mlezi: washirikina, Mayahudi na Wakristo sawasawa. Wote hao hawafuati chochote cha dini ya Mwenyezi Mungu, nao wote wanaitwa kuamini Uislamu. Sura hii pia inaitaka jumuiya ya Waislamu kuwa washirika wa Mwenyezi Mungu pekee, wa Mtume wake ﷺ na wa waumini, na wasitafute muungano wowote na Mayahudi na Wakristo kwa kuwa wao ni washirika wa kila mmoja wao. Mayahudi pia hujiunga na makafiri, na kwa hili wamelaaniwa na Daudi na Isa, mwana wa Maryamu.

This short passage complements the discussion which has already taken place in this sūrah about the attitudes of the Jews, the Christians and those who associate partners with God towards His Messenger (peace be upon him) and the Muslim community. It includes statements explaining the deviation that has crept into the faiths of the Jews and Christians, the ill intentions and wickedness of the Jews towards their prophets and towards God’s Messenger, and their support of the unbelievers against him. The discussion in this sūrah gives the final judgement on the Jews and Christians, describing them in terms of unbelief or “unfaith” because they have abandoned what their own Scriptures state and denied what God’s Messenger has conveyed to them. This sūrah also confirms that the Jews and the Christians have nothing to stand on unless they implement the Torah and the Gospel and all that has been revealed to them by their Lord. Addressing the Prophet (peace be upon him), the sūrah requires him to convey what has been revealed to him by his Lord to all people: idolaters, Jews and Christians alike. All of them follow nothing of the Divine faith and all of them are called upon to believe in Islam. The sūrah also requires the Muslim community to be allied only with God, His Messenger and the believers and to seek no alliance with the Jews and the Christians because they are allies of one another. The Jews also ally themselves to unbelievers, and for this they have been cursed by David and Jesus, son of Mary.

Kifungu hiki kifupi kinaeleza msimamo wa makundi haya yote kuelekea Mtume ﷺ na jamii ya Waislamu. Pia kinabainisha malipo tofauti yanayowasubiri Akhera.

This short passage explains the attitude of all these groups towards the Prophet and the Muslim community. They also state the different rewards awaiting them in the Hereafter.

Jumuiya ya Waislamu ilikuwa ikipokea ufunuo wa Qur'ani ili kuamua, kwa kufuata maelekezo ya Qur'ani, mpango wao wa kutenda, na kuchukua, kwa kufuata maelekezo haya, mitazamo ifaayo kwa watu wote. Qur'ani ndiyo Kitabu kinachoipa Jumuiya ya Waislamu mwongozo inaohitaji na kuamua mwenendo inaopaswa kuufuata. Jumuiya ya Waislamu ilipoitekeleza njia hii, iliweza kuwashinda wengine na kutoshindwa nao. Hii ni kwa sababu ilipigana na maadui zake chini ya uongozi wa moja kwa moja wa Mwenyezi Mungu, kwa kuwa Mtume ﷺ, kiongozi wake, alifuata mwongozo wa Mwenyezi Mungu na kutekeleza maagizo ya Mwenyezi Mungu.

The Muslim community used to receive Qur’ānic revelations in order to determine, according to the directives of the Qur’ān, its plan of action, and to adopt according to these directives the proper attitudes towards all people. The Qur’ān is the Book which gives the Muslim community the guidance it needs and determines the course of action it should take. When the Muslim community implemented this method, it was able to overcome others and not be beaten by them. This is because it fought its enemies under direct Divine leadership, by virtue of the fact that the Prophet, its leader, followed Divine guidance and implemented Divine instructions.

Maagizo ya Kimungu yaliyomo katika Qur'ani yanaendelea kuwa na nguvu. Wanaharakati wa Uislamu wa leo na wa kesho watafanya vyema ikiwa watayasikiliza maagizo na kauli hizi kana kwamba zinawaelekezea sasa, ili kwa msingi wake waweze kuamua misimamo yao kuhusu makundi yote ya watu, na kuhusu imani na itikadi mbalimbali, hali na mifumo, thamani na viwango.

The Divine directives included in the Qur’ān continue to be operative. The advocates of Islam today and tomorrow will do well if they listen to these directives and statements as if they are addressed to them now in order to determine on their basis their attitudes towards all groups of people and towards different beliefs and creeds, situations and systems, values and standards.

"Hakika utawakuta kwamba, miongoni mwa watu wote, maadui wakubwa zaidi wa wale walioamini ni Mayahudi, na wale wanaomshirikisha Mungu."(Aya ya 82) Namna kauli hii ilivyoandikwa inaifanya ielekezwe ama kwa Mtume ﷺ au kwa waumini wote, kwa kuwa inataja jambo ambalo kila mtu anaweza kulitambua. Mtindo wa lugha ya Kiarabu unaruhusu uwezekano wote wawili.

“You will certainly find that, of all people, the most hostile to those who believe are the Jews, and those who associate partners with God.” (Verse 82) The way this statement is phrased makes it addressed either to the Prophet or to all believers because it states something that can be recognised by everyone. Arabic style admits both possibilities.

Katika hali zote mbili, maana yake ni ile ile. Kinachostahili kuzingatiwa katika muundo wa kauli hii ni kwamba Mayahudi wametajwa kabla ya washirikina kama wale walio na uadui mkubwa zaidi kwa waumini, na kwamba uadui wao uko wazi na unatambulika kwa urahisi na kila mtu anayejali kuzingatia.

In either case, it provides the same meaning. What is noteworthy about the phrasing of this statement is the fact that the Jews are mentioned ahead of the idolaters in being most hostile to the believers, and that their hostility is open and easily recognised by anyone who cares to pay attention.

Ni kweli kwamba katika matumizi ya Kiarabu, kiunganishi "na" kinaonyesha tu mchanganyiko wa vitu vilivyounganishwa bila kuashiria mpangilio wowote wa vile vinavyounganishwa. Kwa kuwataja Mayahudi kwanza katika tukio hili, wakati ingedhaniwa kwamba wangekuwa chini ya washirikina katika uadui wao kwa waumini kwa sababu wana Maandiko yao wenyewe yaliyoteremshwa, mpangilio huu unakuwa na maana ya pekee. Kwa namna ilivyoelezwa, kauli hiyo inaelekeza umakini kwenye ukweli kwamba Maandiko yao hayajawabadilisha Mayahudi, na kwamba wao ni sawa kabisa na makafiri katika uadui wao mkali kwa waumini. Hiki ndicho angalau kinachoweza kusemwa, ingawa pia inawezekana kwamba kauli hiyo inamaanisha kwamba katika uadui wao kwa waumini, Mayahudi walichukua uongozi, uadui wao ukiwa mkubwa kuliko ule wa washirikina.

It is true that in Arabic usage, the conjunction “and” simply denotes a combination without adding any ordering of those which are combined. By mentioning the Jews first in this instance, when it would be thought they would be less than the idolaters in their hostility to the believers as they have revealed Scriptures of their own, makes the ordering particularly significant. Because of the way it is phrased, the statement directs attention to the fact that their Scriptures have not changed the Jews and that they are just the same as the unbelievers in their ardent hostility towards the believers. This is the least that can be said, although it is also possible that the statement means that in their hostility to believers, the Jews took the lead, their animosity greater than that of the idolaters.

Tunapotazama historia ya Uislamu tangu siku zake za mwanzo hadi wakati huu wa sasa, hatuna shaka kwamba uadui wa Mayahudi dhidi ya waumini daima umekuwa mkali zaidi, wa azma zaidi na wa muda mrefu zaidi kuliko uadui wa washirikina na makafiri. Tangu wakati wa kwanza kabisa dola ya Kiislamu ilipoanzishwa Madinah, Mayahudi walichukua msimamo wa uadui dhidi yake. Walipanga njama dhidi ya jamii ya Kiislamu tangu mwanzo wa kuwepo kwake. Marejeo ya Qur'ani kuhusu uadui huu na njama hizi yanatosha kutoa picha nzuri ya vita visivyokoma ambavyo Mayahudi wamevipigania dhidi ya Uislamu na Mtume wake ﷺ, na jamii ya Kiislamu katika historia yote. Kwa kweli, vita hivi havijapoa hata kwa dakika moja katika kipindi chote cha karne kumi na nne. Vinaendelea kuwaka duniani kote hata leo.

When we look at the history of Islam ever since its very early days until the present moment, we have no doubt that the hostility of the Jews to the believers has always been more fierce, determined and longer lasting than the hostility of the idolaters and unbelievers. From the very first moment the Muslim state was established in Madinah, the Jews adopted a hostile attitude towards it. They schemed against the Muslim community from the outset of its very existence. Qur’ānic references to this hostility and scheming are sufficient to give a good idea of the unabating war the Jews have waged against Islam and its Messenger (peace be upon him), and the Muslim community throughout history. Indeed, this war has not abated for a single moment throughout fourteen centuries. It continues to rage throughout the world even today.

Mtume alipofika kuishi Madina, alifanya mkataba wa kuishi kwa amani na Mayahudi, na aliwaita waamini Uislamu, ambao unathibitisha Taurati iliyoteremshwa kwao kabla. Hata hivyo, wao hawakutekeleza wajibu wao chini ya mkataba huu kwa namna ile ile waliyovunja kila ahadi waliyoitoa kwa Mola wao au kwa manabii wao. Kwa sababu hii, Mungu anamwambia Mtume kuhusu wao: “Tumekuteremshia aya zilizo wazi; hazikatai ila wapotovu. Je, kila mara wanapofanya ahadi thabiti kundi miongoni mwao huivunja? Ukweli ni kwamba wengi wao hawaamini. Na sasa Mtume kutoka kwa Mungu amewajia akithibitisha yaliyo mikononi mwao, kundi la wale waliopewa Maandiko wameitupa Kitabu cha Mungu nyuma ya migongo yao kana kwamba hawajui chochote kuhusu hicho.” (2: 99-101)

When the Prophet settled in Madinah, he concluded a treaty of peaceful coexistence with the Jews and called on them to believe in Islam, which confirmed the Torah that had been revealed to them before. They, however, did not fulfil their obligations under this treaty in the same way as they reneged on every pledge they made to their Lord or to their prophets. For this reason, God says to the Prophet about them: “We have sent down to you clear revelations: none will deny them except the evildoers. Is it always to be the case that every time they make a solemn pledge some of them renege on it? The truth is that most of them do not believe. And now that a Messenger from God has come to them confirming what is already in their possession, some of those who had been given the Scriptures cast the Book of God behind their backs as though they know nothing about it.” (2: 99-101)

Tangu siku ya kwanza Mwenyezi Mungu alipowaunganisha makabila mawili ya Waarabu, al-Aws na al-Khazraj, chini ya Uislamu, na hivyo kutowaachia Mayahudi nafasi ya kuyagawanya makundi hayo mawili, walikuwa wakiuchukia Uislamu na Waislamu. Uadui wao uliongezeka tangu siku ambayo Mtume Muhammad ﷺ alipochukua uongozi wa jamii ya Waislamu, akiwanyima Mayahudi nafasi yoyote ya kulazimisha mitazamo yao. Tangu hapo wamezitumia silaha zote zilizopo, na njia zote na mbinu zote ambazo werevu wao wa kupanga njama uliweza kuzibuni, ili kuudhoofisha Uislamu. Katika hili walitegemea uzoefu wao wa utumwa huko Babeli na Misri, pamoja na utiifu wao kwa Dola ya Kirumi. Ingawa Uislamu uliwakaribisha kwa ukarimu baada ya udhalilifu wao, walilipa fadhila hizo kwa njama za kiovu zaidi.

They harboured hostility towards Islam and the Muslims from the very first day when God united the two Arab tribes, al-Aws and al-Khazraj, under Islam, thus leaving no room for the Jews to play one group off against the other. They increased their hostility from the day the Prophet Muĥammad (peace be upon him) assumed leadership of the Muslim community denying the Jews any chance to impose their views. They have since then utilised all available weapons and all ways and means that their scheming ingenuity could identify to undermine Islam. In this they relied on their experience as slaves in Babylon and Egypt and their subservience to the Roman Empire. Although Islam was hospitable to them after their humiliation, they returned its favours with the most wicked scheming.

Waliwachochea nguvu zote za Waarabu washirikina dhidi ya Uislamu, na walijitahidi sana kuunda muungano na makabila yote ambayo hapo awali yalikuwa maadui, ili kuanzisha shambulio dhidi ya jumuiya ya Waislamu. Walidai hata kwamba washirikina wa Kiarabu walikuwa watu walioongozwa vizuri zaidi kuliko waumini.

They incited all the forces of pagan Arabia against Islam, and they worked hard to forge an alliance with all previously hostile tribes to launch an offensive against the Muslim community. They even claimed that the Arab idolaters were a better guided people than the believers.

Islamu ilipoweza kuwashinda kwa nguvu ya ukweli, walijaribu kupanga njama dhidi yake kwa kuingiza uongo katika vitabu vyao. Kitabu pekee kilichobaki safi kilikuwa na bado ni Qur’ani, kitabu cha Mungu ambacho Yeye ameahidi kukihifadhi bila kubadilika. Pia walipanga njama dhidi ya Uislamu kwa kujaribu kuleta mifarakano miongoni mwa safu za Waislamu na kuzusha fitina ambazo kwazo waliweza kuwadanganya Waislamu wapya na wale ambao hawakuwa wamepata ufahamu sahihi wa kanuni na maadili ya Kiislamu. Njama zao pia zilihusisha kuwachochea maadui wa Uislamu kila mahali kujiunga pamoja katika juhudi za kuupinga.

When Islam was able to overcome them with the force of the truth, they tried to scheme against it by incorporating fabrications into their books. The only book which remained pure was and is the Qur’ān, God’s book which He has guaranteed to preserve intact. They also schemed against Islam by trying to sow discord within Muslim ranks and by creating trouble in which they managed to manipulate newcomers to Islam and those who had not acquired proper insight into Islamic principles or values. Their scheming also entailed inciting Islam’s adversaries everywhere to come out in a joint effort against it.

Katika historia ya karibuni, ndio waliokuwa wakiongoza vita dhidi ya Uislamu duniani kote. Ndio waliotumia nguvu za Kikristo na za washirikina katika juhudi kubwa ya kupambana na Uislamu. Ndio wanaounda mashujaa wenye majina ya Kiislamu lakini wanajaribu kuukandamiza Uislamu kwa nguvu zao zote. Mwenyezi Mungu anasema kweli pale aliposema: “Hakika utawakuta wenye uadui mkubwa zaidi kwa walioamini ni Mayahudi, na wale wanaomshirikisha Mungu.” (Aya ya 82)

In recent history, they have been the ones to lead the war against Islam throughout the world. It is they who utilised Christian and idolatrous forces in an all- out effort against Islam. It is they who create heroes who have Muslim names but try to suppress Islam with all their might. God tells the truth when He says: “You will certainly find that, of all people, the most hostile to those who believe are the Jews, and those who associate partners with God.” (Verse 82)

Muungano wa makundi yenye uadui dhidi ya Uislamu uliundwa ili kuanzisha shambulio la pande mbili dhidi ya dola changa ya Kiislamu mjini Madina. Kwa lengo la kuiangamiza Uislamu kabisa, kundi hili lilijumuisha kabila la Kiyahudi la Qurayẓah pamoja na Wayahudi wengine, kabila kubwa la Kiarabu la Quraysh lililokuwa Madina, na makabila mengine makubwa katika sehemu nyingine za Arabia. Mtu aliyejitwika jukumu la kuleta muungano huu na aliyefanya kazi kwa bidii kuutimiza alikuwa Myahudi.

An alliance of forces hostile to Islam was forged in order to launch a pincer attack against the newly-born Muslim state in Madinah. In an attempt to exterminate Islam altogether, this grouping consisted of the Jewish tribe of Qurayżah as well as other Jews, the major Arab tribe of the Quraysh in Madinah and other major tribes in the rest of Arabia. The person who took it upon himself to bring about this alliance and who worked hard for its realisation was a Jew.

Miaka thelathini baadaye, kundi la Wayahudi lilianzisha uasi mkubwa kwa kuwakusanya mabaki ya makundi yenye uadui, na kueneza kila aina ya uvumi. Walifanikiwa kuchochea fitina kiasi kwamba ilipelekea kuuawa kwa `Uthmān, Khalifa wa tatu kutawala dola ya Kiislamu baada ya Mtume ﷺ. Ulimwengu wa Kiislamu mara nyingi umekumbana na matatizo kutokana na njama za Wayahudi tangu siku za mwanzo za Uislamu.

Thirty years later, a group of Jews started a mass uprising bringing together the remnants of hostile groups, and spreading all sorts of rumours. They succeeded in stirring up trouble to such an extent that it led to the assassination of `Uthmān the third Caliph to rule the Muslim state after the Prophet. The Muslim world has often faced problems as a result of Jewish conspiracies ever since the early days of Islam.

Mtu aliyeongoza katika kubuni kauli na kuzihusisha na Mjumbe wa Mungu ﷺ, na kubuni habari kuhusu historia ya Kiislamu na watu mashuhuri wa Kiislamu, pia alikuwa Myahudi.

The person who then took the lead in fabricating statements and attributing them to God’s Messenger (peace be upon him), and fabricating reports about Islamic history and leading Muslim personalities was also a Jew.

Katika historia ya karibuni, ilikuwa Myahudi aliyechochea hisia za kizalendo na kuzipa umuhimu katika Ukhalifa wa mwisho wa Kiislamu. Yeye ndiye aliyekuwa nyuma ya maasi na mapinduzi ya kijeshi yaliyoanza kwa kubadilisha sharia ya Kiislamu kwa "katiba" wakati wa utawala wa Sultani `Abd al-Ĥamīd, kabla ya kukomeshwa kabisa kwa utawala wa Kiislamu mikononi mwa shujaa wa kizalendo, ‘Ataturk.

In more recent history, it was a Jew who stirred nationalistic feelings and gave prominence to them in the last Islamic Caliphate. He was the schemer behind the rebellions and coups d’etat which began by replacing Islamic law with a “constitution” during the reign of Sultan `Abd al-Ĥamīd prior to the abolition of Islamic rule altogether at the hands of the nationalist hero, ‘Ataturk’.

Wayahudi ndio waliokuwa viongozi wakuu wa vita iliyotangazwa katika kila upande dhidi ya wanaolingania uamsho wa Kiislamu duniani kote. Zaidi ya hayo, fundisho la kutokuamini Mungu na la kimaada lililoko katika ulimwengu wetu lilianzishwa na Myahudi, na fundisho la uhuru usio na mipaka, ambalo wakati mwingine huitwa "mapinduzi ya kingono", lilipigiwa debe na Myahudi.

The Jews have been the prime movers in the war declared on all fronts against the advocates of Islamic revival throughout the world. Moreover, the atheistic, materialistic doctrine in our world was advanced by a Jew, and the permissive doctrine which is sometimes called, “the sexual revolution”, was advocated by a Jew.

Hakika, nadharia nyingi maovu zinazojaribu kuharibu maadili yote na kila kitu kitakatifu kwa wanadamu zinanadiwa na Mayahudi.

Indeed, most evil theories which try to destroy all values and all that is sacred to mankind are advocated by Jews.

Vita ambavyo Wayahudi wameanzisha dhidi ya Uislamu vimedumu kwa muda mrefu zaidi na vimeenea katika wigo mpana zaidi kuliko vita ambavyo wapagani na makafiri wameanzisha dhidi yake, zamani na sasa, ingawa hivyo pia vimekuwa vikali sana. Mapambano dhidi ya washirikina wa Kiarabu katika siku za mwanzo za Uislamu hayakudumu zaidi ya 20

The war that the Jews have launched against Islam has been much longer lasting and wider in spectrum than that launched against it by pagans and unbelievers both in old and modern times, although the latter has also been extremely ferocious. The fight with the Arabian idolaters in the early days of Islam did not last more than 20

miaka. Vita dhidi ya Dola ya Kiajemi vilidumu kwa muda kama huo. Katika nyakati za kisasa, tunaona kwamba vita vilivyoanzishwa dhidi ya Uislamu na upagani nchini India ni vikali waziwazi na vimekuwa hivyo, lakini havilingani na ukali wa vita vya Kizayuni dhidi ya Uislamu. [Kwa njia hiyo, Umarx ni tawi tu la Uzayuni katika jambo hili.] Vita pekee dhidi ya Uislamu vinavyolinganishwa na vile vya Mayahudi kwa urefu wake na upeo wake ni vya Vita vya Msalaba, ambavyo tutavitaja punde.

years. Of similar duration was the battle against the Persian Empire. In modern times, we see that the war launched against Islam by paganism in India is and has been manifestly ferocious, but it does not equal the ferocity of the Zionist war against Islam. [Incidentally, Marxism is only an offshoot of Zionism in this respect.] The only battle against Islam which is comparable to that of the Jews in respect of its duration and scope was that of the Crusades, to which we will presently refer.

Tunakumbuka historia hii ili kuthamini kusudi la Mungu la kuwataja Mayahudi kabla ya washirikina katika daraja la wale wenye uhasama dhidi ya Uislamu: "Hakika utawakuta watu walio wakali zaidi katika uadui kwa walioamini ni Mayahudi, na wale walio shirikisha." (Aya ya 82) Tabia yao ni ya uovu iliyojaa chuki dhidi ya Uislamu, Mtume wake ﷺ na wafuasi wake. Kwa hivyo, Mungu anamuonya Mjumbe Wake ﷺ na waumini dhidi ya njama zao. Tabia hii ya uovu na ya chini kabisa ilishindwa katika historia ya zamani tu na Uislamu na wafuasi wake walipofuata kwa dhati kanuni za Kiislamu. Ulimwengu wetu wa kisasa hautaokolewa kutoka kwa tabia hii ovu isipokuwa kwa Uislamu, na pale tu watu wake watakapoutekeleza Uislamu kikamilifu katika maisha yao.

We remind ourselves of this history in order to appreciate God’s purpose in mentioning the Jews ahead of the idolaters in the ranking of those who are hostile to Islam: “You will certainly find that, of all people, the most hostile to those who believe are the Jews, and those who associate partners with God.” (Verse 82) Theirs is a wicked nature which is full of hatred for Islam, its Prophet and its followers. Hence, God warns His Messenger and the believers against its designs. This wicked and most vile nature could only be defeated in past history by Islam and its followers when they truly followed Islamic principles. Our modern world will not be saved from this wicked nature except by Islam, and only when its people implement Islam completely in their lives.

"Utapata kwamba walio karibu zaidi kwa mapenzi na waumini ni wale wanaosema, `Sisi ni Wakristo.` Hii ni kwa sababu kuna miongoni mwao makasisi na watawa, na kwa sababu hawana kiburi." (Aya ya 82) Aya hii na aya nne zinazofuata zinaeleza hali fulani na kutoa hukumu kuhusu hali hiyo. Maelezo haya yanahusu kundi la wafuasi wa Nabii Isa, amani iwe juu yake, wanaojiita Wakristo, na yanasema kwamba hawa ndio walio karibu zaidi kwa mapenzi na waumini kuliko watu wote.

“And you will certainly find that the nearest of them in affection to the believers are those who say, `We are Christians.’ This is so because there are priests and monks among them and because they are not given to arrogance.” (Verse 82) This verse and the four verses that follow it describe a certain condition and make a judgement concerning it. The description applies to a group of the followers of Jesus (peace be upon him) who describe themselves as Christians, and it states that these are the nearest of all people in their affection to the believers.

Ingawa aya hizi zinatuacha bila shaka yoyote kwamba zinaelezea kisa mahususi ambacho kauli yote inahusika nacho, wengi wamekosea katika kuelewa kwao. Kosa lao linasababisha kosa kubwa katika kubainisha mtazamo wa Waislamu kuhusu makundi mengine. Kwa hiyo, ni muhimu kusoma aya hizi kwa makini na kuelewa kisa mahususi ambacho zinahusu.

Although these verses leave us in no doubt that they describe a particular case to which the whole statement applies, many are those who are mistaken in their understanding of it. Their mistake causes a serious error in determining the Muslims’ attitude towards other camps. Hence, it is important to carefully study these verses and understand the particular case to which they apply.

Kesi hiyo mahususi ilihusu kundi fulani la Wakristo. Walikuwa karibu zaidi kwa upendo kwa waumini, "kwa sababu kuna makasisi na watawa miongoni mwao na kwa sababu hawana kiburi". (Aya ya 82) Miongoni mwao walikuwepo watu waliojua kikamilifu imani ya kweli ya Ukristo, na walikuwa tayari kukubali ukweli kila walipoutambua.

That particular case applied to a certain group of Christians. They were closest in their affection to the believers, “because there are priests and monks among them and because they are not given to arrogance”. (Verse 82) Among them were people who were fully aware of the true Christian faith, and were prepared to acknowledge the truth whenever they realised it.

Qur'ani inafafanua kwamba maelezo haya hayawahusu wote wanaodai kuwa Wakristo. Inatoa maelezo zaidi kuhusu mwenendo wa kundi hili mahsusi: "Wanaposikia yale yaliyoteremshwa kwa Mtume wa Mwenyezi Mungu ﷺ, unaona macho yao yakitiririka machozi kwa sababu ya Haki wanayoitambua. Husema: `Mola wetu, sisi tunaamini; basi tuandikishe pamoja na wale wanaoshuhudia ukweli. Vipi tusiamini kwa Mwenyezi Mungu na haki iliyotufikia, ilhali tunatamani sana kwamba Mola wetu atutie miongoni mwa wema?'" (Aya 83-84)

The Qur’ān clarifies the fact that this description does not apply to all those who claim to be Christians. It provides more details of the attitude of this particular group: “When they listen to what has been revealed to God’s Messenger, you see their eyes overflow with tears because of the Truth they recognise. They say: `Our Lord, we do believe; so enrol us among those who bear witness to the truth. How could we fail to believe in God and the truth that has come to us when we dearly hope that our Lord will admit us among the righteous?” (Verses 83-4)

Hii ni maelezo halisi sana ya kundi hili. Wanaguswa sana wanaposikiliza Qur’ani hadi machozi yanawatoka kwa kutambua ukweli wanaousikia. Kwanza kabisa, hawawezi kueleza hisia hii kwa namna yoyote bora kuliko kuacha macho yao yajae machozi. Hakuna maneno yanayotosha kuelezea hisia zao. Mwitikio kama huu, unaoonyesha athari kubwa, ni jambo linalojulikana sana kwa binadamu.

This is a very vivid description of this group. They are so deeply touched when they listen to the Qur’ān that tears spring to their eyes in recognition of the truth they hear. In the first instance, they cannot express this recognition in any way better than allowing their eyes to overflow with tears. No words are adequate to describe their feelings. Such a response, indicative of profound effect, is a well-known human reaction.

Lakini macho yenye machozi hayatoshi peke yake. Hawataki kuchukua mtazamo hasi kwa ukweli ambao wameutambua kwa kusikiliza Qur’ani na mamlaka yake dhahiri. Wanachukua msimamo wa wazi, chanya, unaokubali ukweli huu, unauamini na kujisalimisha kwa mamlaka yake. Wanatangaza kukubali kwao kwa namna ya kina na ya wazi, wakisema: “Mola wetu Mlezi, tunaamini kweli; basi tuandikishe pamoja na wale wanaoshuhudia ukweli. Vipi tungeshindwa kumwamini Mwenyezi Mungu na ukweli ulioteremka kwetu, ilhali tunatamani sana Mola wetu Mlezi atuingize miongoni mwa watu wema?” (Aya 83-84)

Tearful eyes, however, are not enough. They do not wish to adopt a negative attitude to the truth they have recognised as a result of listening to the Qur’ān and its evident authoritativeness. They take a clear, positive attitude which accepts this truth, believes in it and submits to its authority. They declare their acceptance in a profound and frank manner, saying: “Our Lord, we do believe; so enrol us among those who bear witness to the truth. How could we fail to believe in God and the truth that has come to us when we dearly hope that our Lord will admit us among the righteous?” (Verses 83-4)

Kwanza, wanamwambia Mola wao kwamba wanaamini ukweli huu waliouelewa, na wanamwomba Yeye katika utukufu wake awajumuishe miongoni mwa wale wanaoshuhudia ukweli huu na pamoja na jumuiya inayotafuta kuutekeleza. Hiyo ni jumuiya ya Waislamu, ambayo inathibitisha imani yake juu ya ukweli huu kwa tamko la maneno na pia kwa vitendo vya kuuweka katika maisha ya binadamu. Hao mashahidi wapya basi wanajiunga na jumuiya ya Waislamu inayojisalimisha kwa ukweli, na wanamwomba Mungu awashuhudie imani yao. Zaidi ya hayo, hawawezi kukubali kwamba kizuizi chochote kiwazuie kumwamini Mungu au kujisalimisha kwa ukweli wanapousikiliza. Baada ya yote, wanatumaini kwamba kutokana na kukubali kwao imani, Mola wao atawaridhia, atawapa cheo cha juu na kuwajumuisha miongoni mwa wema: "Itakuwaje sisi tusimwamini Mungu na ukweli ulio tufikia, ilhali tunatamani sana kwamba Mola wetu atutie miongoni mwa watu wema?" (Aya ya 84)

Firstly, they declare to their Lord that they believe in this truth they have recognised and pray to Him in His glory to include them among those who bear witness to this truth and with the community that seeks to implement it. That is the community of Muslims, which gives credence to its belief in this truth both by verbal declaration and by action to establish it in human life. Those new witnesses thus join the Muslim community that submits to the truth and they pray to God to witness their belief. Furthermore, they cannot accept that any obstacle should impede them from believing in God or submitting to the truth as they listen to it. After all, they hope that as a result of their acceptance of the faith, their Lord will be pleased with them, assign to them a higher rank and include them among the righteous: “How could we fail to believe in God and the truth that has come to us when we dearly hope that our Lord will admit us among the righteous?” (Verse 84)

Huu basi ni msimamo thabiti kuhusu ukweli ambao Mwenyezi Mungu ameuteremsha kwa Mjumbe Wake. Ni msimamo wa kusikiliza kwa makini, kutafakari bila upendeleo, kutambua kwa kinachostahili, kuathiriwa kwa kina, na kukubali bila kusita. Kilele chake ni kutangaza unyenyekevu wao kamili na kujiunga na jamii ya Waislamu, pamoja na dua kwa Mwenyezi Mungu awajumuishe miongoni mwa wale wanaoshuhudia ukweli. Hili linawawekea wajibu kwamba ushahidi wao uwe kwa vitendo na juhudi za kutekeleza imani katika maisha ya binadamu, na kutambua kwamba hawawezi tena kuchukua njia nyingine yoyote zaidi ya kuamini Mwenyezi Mungu na ukweli alioufunua kwa Mjumbe Wake ﷺ. Ndiyo hilo linalowafanya kutumaini kwamba hatimaye watapata kukubaliwa na Mwenyezi Mungu na radhi Zake.

This is, then, a definitive attitude towards the truth God has revealed to His Messenger. It is an attitude of careful listening, unbiased consideration, appropriate recognition, profound influence and unhesitating acceptance. The climax is to declare their total submission and their joining with the Muslim community, coupled with a prayer to God to include them among those who bear witness to the truth. This places on them a duty that their testimony should come in the form of action and struggle to implement the faith in human life, and a recognition that they can no longer adopt any way other than that of believing in God and the truth that He has revealed to His Messenger. It is this which causes them to hope that eventually they will win God’s acceptance and His pleasure.

Baada ya kuelezea mtazamo wao wa wazi na chanya kuhusu ukweli uliofunuliwa kwa Mtume wa Mungu ﷺ, na tamko lao la kukubali Uislamu na utayari wao wa kuushuhudia kwa kutoa mali na maisha yao kwa ajili ya kuutetea, huku wakiomba muda wote Mungu awakubali kuwa mashahidi na awaingize miongoni mwa wema, sura inaeleza hatima yao: "Na kwa sababu ya dua yao hiyo Mungu atawapa mabustani yanayopita chini yake mito, watakaokaa humo milele. Hiyo ndiyo malipo ya wanaotenda mema." (Aya ya 85)

Having described their frank, positive attitude towards the truth revealed to God’s Messenger and their declaration of their acceptance of Islam and their willingness to bear witness to it by sacrificing their wealth and lives for its cause, praying all the time that God may accept them as witnesses and admit them among the righteous, the sūrah describes their destiny: “And for this their prayer God will reward them with gardens through which running waters flow, where they will abide. Such is the reward of those who do good.” (Verse 85)

Mungu anajua kwamba yale waliyoyasema ni kweli na kwamba wanamaanisha kwa dhati. Wamedhamiria kufuata njia ya imani na kushuhudia ukweli wa dini mpya waliyoikubali. Anajua kwamba wanaona kutoa ushahidi huo, pamoja na yote yanayohitaji katika kujitolea kwa nafsi na mali, ni neema ambayo Mungu huwapa wale waja wake awachaguao. Anajua pia kwamba wanatambua kuwa hawana njia nyingine ya kufuata isipokuwa ile waliyoichagua, wakitumaini kwamba Mola wao Mlezi atawajumuisha miongoni mwa watu wema. Kwa kuwa Mungu anajua haya yote kuhusu wao, anakubali kauli yao na kuwapa Pepo kama malipo, akiwaelezea kuwa ni watu wanaotenda mema na kuwapa thawabu aliyoihifadhi kwa ajili ya watu wa namna hiyo: “Basi Mungu atawalipa kwa sababu ya usemi wao huo mabustani yapitayo mito chini yake, watadumu humo milele. Hivyo ndivyo malipo ya wafanyao mema.” (Aya ya 85) Kutenda mema ni daraja ya juu kabisa ya imani na kujisalimisha kwa Mungu. Kundi hili la watu limepata kutambuliwa na Mungu mwenyewe kuwa wanatenda mema.

God knows that what they have said is true and that they mean it seriously. They are determined to follow the path of faith and to bear witness to the truthfulness of the new religion they have adopted. He knows that they consider that bearing such testimony with all that it requires of personal and financial sacrifice is a favour which God grants to those of His servants who He chooses. He also knows that they realise that they have no way to follow other than the one they have chosen, hoping that their Lord will include them among the righteous. As God knows all this about them, He accepts their statement and grants them Heaven as a reward, describing them as people who do good and granting them the reward He keeps in reserve for such people: “And for this their prayer God will reward them with gardens through which running waters flow, where they will abide. Such is the reward of those who do good.” (Verse 85) Doing good is the highest grade of faith and submission to God. This group of people have earned God’s own acknowledgement that they do good.

Sura imetupa maelezo yaliyo wazi sana kuhusu kundi hili la watu ambao ni "walio karibu zaidi kwa mapenzi na Waumini", ikisisitiza kwamba wao hawana kiburi hata kidogo na kwamba wanaitikia ukweli mara wanapoutambua. Zaidi ya hayo, ni waaminifu, wakweli na tayari kutekeleza mahitaji ya imani. Lakini sura haishii hapo katika kulitambulisha kundi hili. Inaendelea kulitofautisha na wengine wanaosema, "Sisi ni Wakristo." Kundi hili la mwisho husikiliza ukweli, lakini wanaukataa, wanauepuka na hawana nia yoyote ya kushuhudia ukweli wake. Kwa hakika, wao wanadai kuwa ni uongo: "Na wale waliokufuru na kuzikanusha ishara Zetu, hao ndio watu wa Motoni wenye kuwaka." (Aya ya 86)

The sūrah has given us a very clear description of this group of people who are “nearest in affection to the believers”, giving prominence to the fact that they are far from arrogant and that they respond to the truth once they recognise it. Moreover, they are honest, serious and willing to fulfil the requirements of faith. But the sūrah does not stop at that in identifying this group. It goes on to distinguish them from the rest of those who say, “We are Christians”. This latter group listen to the truth, but they deny it, turn away from it and have no interest in bearing witness to its truthfulness. Indeed, they claim it to be false: “While those who disbelieve and deny Our revelations are destined for the blazing fire.” (Verse 86)

Hakuna shaka kwamba maelezo, “wale waliokufuru na kukanusha ishara zetu”, yanarejelea hapa wale wanaodai kuwa ni Wakristo, lakini husikiliza ukweli na kukataa kuujibu. Qur’ani inawaeleza kuwa ni makafiri mradi tu wanashikilia mtazamo huu. Maelezo haya yanawahusu Wayahudi na Wakristo ambao wanaungana na washirikina katika ukafiri mradi tu wanaendelea kukataa kwamba kile ambacho Mungu alimfunulia Mjumbe Wake ni ukweli, na mradi tu wanaendelea kukataa kukubali Uislamu, ambao ndio dini pekee inayokubalika kwa Mungu. Kauli za aina hii zinapatikana katika Qur’ani: “Wale waliokufuru miongoni mwa watu wa Kitabu na washirikina hawangeliweza kuacha [njia zao potofu] mpaka iwafikie Hoja iliyo wazi… Hakika wale waliokufuru miongoni mwa watu wa Kitabu na washirikina watakuwa Motoni, wakidumu humo milele. Hao ndio viumbe walio waovu kabisa.” (98: 1

There is no doubt that the description, “those who disbelieve and deny Our revelations”, refers here to those who claim to be Christians, yet listen to the truth and refuse to respond to it. The Qur’ān describes them as unbelievers as long as they adopt this attitude. The description applies to the Jews and Christians who are joined with the idolaters in being unbelievers as long as they continue to deny that what God revealed to His Messenger as the truth, and as long as they continue to refuse to accept Islam which is the only religion acceptable to God. Statements to this effect are found in the Qur’ān: “Those who disbelieve among the people of earlier revelations and the idolaters could have never departed [from their erring ways] until there had come to them the Clear Proof... Those who disbelieve among the people of earlier revelations and the idolaters shall be in the fire of hell, wherein they will abide. They are the worst of all creatures.” (98: 1

na 6) "Hakika wasiomwamini ni wale wanaosema: 'Mungu ndiye Masihi, mwana wa Maryamu.'" (Aya ya 72)

and 6) “Unbelievers indeed are those who say: ‘God is the Christ, son of Mary.’” (Verse 72)

Hakika wale waliokufuru ni wale wanaosema: “Mwenyezi Mungu ni wa tatu katika utatu.” (Aya ya 73) “Wale wa Wana wa Israeli waliokufuru walilaaniwa na Daudi na Yesu, mwana wa Mariamu.” (Aya ya 78)

“Unbelievers indeed are those who say: ‘God is the third of a trinity.’” (Verse 73) “Those of the Children of Israel who disbelieved were cursed by David and Jesus, son of Mary.” (Verse 78)

Hiyo ni maelezo yanayotumika mara kwa mara katika Qur'ani na hukumu inayothibitishwa katika matukio kadhaa. Hapa inatumika kutofautisha kati ya makundi mawili ya wale wanaojiita Wakristo, kwani wanachukua misimamo tofauti kwa waumini. Pia inatofautisha hatima ya kundi moja na ile ya jingine. Kundi la kwanza litaishi Peponi milele, kwa kuwa hii ndiyo thawabu ya wale wanaotenda mema, wakati kundi jingine litaishia Motoni.

It is, then, a description repeatedly used in the Qur’ān and a judgement endorsed on several occasions. It is used here to distinguish between two groups of those who describe themselves as Christians as they adopt opposing attitudes towards believers. It also distinguishes the destiny of one group to that of the other. The first group will dwell in Heaven forever, since this is the reward of those who do good, while the other will end up in Hell.

Kwa kumalizia, tunasema kwamba si wote wanaojieleza kuwa Wakristo wamejumuishwa miongoni mwa wale ambao ni "wa karibu zaidi kwa upendo kwa Waumini". Yeyote anayependekeza vinginevyo anajaribu tu kutoa hukumu yake kwa kutegemea sehemu moja tu ya kauli ya Qur'ani, akitilia maanani kidogo sehemu nyingine. Hukumu ya Mungu inahusu kundi maalum tu la Wakristo ambalo Mungu ametupa maelezo kamili juu yake, bila kuacha nafasi yoyote ya utata au mkanganyiko.

In conclusion, we say that not all those who describe themselves as Christians are included among those who are “nearest in affection to the believers”. Anyone who suggests otherwise simply tries to make his judgement on the basis of only one part of the Qur’ānic statement, paying little attention to the rest. God’s judgement applies only to a particular group of Christians of whom God has given us a full description, leaving no room for ambiguity or confusion.

Lakini Wakristo wanaotajwa katika kauli hii ni akina nani? Tuna simulizi kadhaa zinazowatambulisha. La kwanza ni la al-Qurţubī, msomi maarufu, ambaye katika tafsiri yake inayojulikana sana ya Qur’ān anasema yafuatayo:

But who are the Christians about whom this statement is made? We have several reports which identify them. The first one is given by al-Qurţubī, a renowned scholar, who includes the following in his well- known commentary on the Qur’ān:

Aya hii inamrejelea Negus, mtawala wa Abyssinia, na watu wake. Hii ni wakati kundi la Waislamu lilipofika katika nchi yao baada ya hijra ya kwanza, kama ilivyoelezwa kwa kina katika wasifu wa Mtume ﷺ, ili kujiokoa na mateso ya wasioamini wa Makkah.

This verse refers to Negus, the ruler of Abyssinia, and his people. When a group of Muslims arrived in their land after the first emigration, as reported in detail in biographies of the Prophet, to save themselves from persecution by the unbelievers in Makkah.

Wahamiaji walikuwa idadi kubwa ya watu. Baadaye Mjumbe wa Mungu ﷺ alihamia Madina, na makafiri hawakuweza kumkamata.

The emigrants were a good number of people. God’s Messenger later migrated to Madinah and the unbelievers were unable to capture him.

Baadaye, vita vilizuka kati ya makundi hayo mawili, na makafiri hawakuweza kumdhuru Mtume ﷺ. Vita vya Badr vilipotokea na Mwenyezi Mungu akawaua wengi wa mashujaa wa makafiri katika vita hivyo, makafiri wa Quraish walidhani kwamba wangeweza kulipiza kisasi dhidi ya Waislamu waliohama kwenda Abyssinia. Baadhi yao walipendekeza kwamba watume watu wawili wenye busara kwa Negus wakiwa na zawadi nyingi, ili wamwombe awarudishe Waislamu waliokimbilia nchi yake. Iwapo atakubali ombi hilo, wangewaua Waislamu hao kama kisasi kwa wale makafiri waliouawa katika vita vya Badr.

Subsequently, war broke out between the two camps and the unbelievers were unable to harm the Prophet. When the Battle of Badr took place and God caused many of the stalwarts among the unbelievers to be killed in that Battle, the unbelievers of the Quraysh thought that they could pursue their revenge against the Muslim emigrants in Abyssinia. Some of them suggested that they should send two wise men to Negus with rich presents to request him to extradite the Muslims who had taken refuge in his land. If he responded favourably to this request, they would kill those Muslims in revenge for those unbelievers killed at the Battle of Badr.

Quraysh walituma `Amr ibn al-`Āş na `Abdullāh ibn Abī Rabī`ah wakiwa na zawadi nyingi. Mtume wa Mungu ﷺ aliposikia hilo, alimtuma `Amr ibn Umayyah al-Damrī, aliyebeba barua kutoka kwa Mtume ﷺ kwenda kwa Negus. Negus alipoisoma barua ya Mtume ﷺ, aliwaita Ja`far ibn Abī Ţālib na wahamiaji wenzake.

The Quraysh sent `Amr ibn al-`Āş and `Abdullāh ibn Abī Rabī`ah with rich gifts. When God’s Messenger heard of this, he sent `Amr ibn Umayyah al- Damrī who carried a letter from the Prophet to Negus. When Negus read the Prophet’s letter, he called in Ja`far ibn Abī Ţālib and his fellow immigrants.

Pia aliwaita makuhani wake na watawa. Akamwomba Ja`far asome sehemu fulani kutoka Qur’ān, na Ja`far akasoma Sūrah 19, iitwayo Maryam. Walipoisikia, macho yao yalijaa machozi. Ni kwa watu hao ambapo Mwenyezi Mungu anatoa marejeo katika aya zifuatazo: “Hakika utawakuta wenye uadui mkali zaidi kwa wale wanaoamini miongoni mwa watu ni Mayahudi, na wale wanaomshirikisha Mungu; na utawakuta walio karibu zaidi kwa mapenzi na Waumini ni wale wanaosema, ‘Sisi ni Wakristo.’ Hili ni kwa sababu kuna miongoni mwao makuhani na watawa, na kwa sababu hawajivuni.”

He also called in his priests and monks. He asked Ja`far to recite a passage from the Qur’ān and Ja`far recited Sūrah 19, entitled Mary. When they listened to it, their eyes were full with tears. It is to those people that reference is made by God in the following verses: “You will certainly find that, of all people, the most hostile to those who believe are the Jews, and those who associate partners with God; and you will certainly find that the nearest of them in affection to the believers are those who say, ‘We are Christians.’ This is so because there are priests and monks among them and because they are not given to arrogance.

Wanaposikia yale yaliyoteremshwa kwa Mjumbe wa Mungu, utawaona macho yao yakifurika machozi kwa sababu ya Haki wanayoitambua. Husema: "Mola wetu Mlezi, tunaamini; basi tuandikie pamoja na wale wanaoshuhudia haki." (Aya 82-3) (Riwaya hii imetajwa katika hadithi iliyopokewa na Abū Dāwūd.) Riwaya nyingine imetolewa na al-Bayhaqī kwa mapokezi ya Ibn Isĥāq:

When they listen to what has been revealed to God’s Messenger, you see their eyes overflow with tears because of the Truth they recognise. They say: ‘Our Lord, we do believe; so enrol us among those who bear witness to the truth.’” (Verses 82-3) (This report is mentioned in a ĥadīth related by Abū Dāwūd.] A different report is given by al-Bayhaqī on the authority of Ibn Isĥāq:

Takriban watu ishirini wa Kikristo kutoka Abyssinia walikuja kukutana na Mtume ﷺ alipokuwa bado Makka. Walimkuta Msikitini, wakazungumza naye na kumuuliza maswali. Makundi kadhaa ya watu wa Quraysh walikuwa wameketi mahali pao pa kawaida kuzunguka Kaaba. Waabyssinia walipokuwa wameshamuuliza Mtume ﷺ maswali yao yote, aliwaita waamini ujumbe wake. Aliwasomea sehemu za Qur’ān. Walipoisikiliza, macho yao yalijaa machozi. Waliitikia kwa moyo mzuri na kutangaza kwamba wanamwamini kama Mjumbe wa Mungu. Walimtambua kama Mtume aliyeelezwa katika Maandiko yao. Walipoondoka kwa Mtume ﷺ, Abū Jahl [mpinzani mkali zaidi wa Uislamu huko Makka], pamoja na idadi ya wanaume wa Quraysh, wakawazuia na kusema, “Ni kundi la watu wepesi wa kuamini kiasi gani ninyi! Watu wenu huko kwenu wamewatuma mkapate habari kuhusu mtu huyu. Lakini hamjakaa naye kwa muda mrefu hadi mkaacha imani yenu wenyewe na kutangaza kuamini aliyowaambia. Hatujawahi kuona kundi lenye akili dhaifu kuliko ninyi.” Wakajibu, “Tunawaacheni salama, kwa kuwa hatutaki kubishana matusi nanyi. Sisi tunawajibika kwa matendo yetu na ninyi kwa yenu. Hatutakosa fursa yoyote ya kujinufaisha bila kuitumia.” Pia inasemwa kwamba kundi hili la Wakristo lilitoka Najrān, Kusini mwa Arabia. Imepokelewa kwamba aya nyingine za Qur’ān zinazosifu mwenendo wao nazo zilishushwa, zikiwemo aya zifuatazo: { Wale tuliowapa Kitabu hapo kabla, wanauamini [yaani Qur’ān]; na inaposomwa kwao, husema, “Tumeamini, kwani ndiyo haki kutoka kwa Mola wetu. Hakika kabla ya hii tulikuwa tumejisalimisha kwake.” } Hawa watapokea thawabu mara mbili kwa sababu walikuwa wavumilivu katika mateso, na walijibu uovu kwa wema, na walitoa sadaka katika yale tuliyowaruzuku, na kila walipoisikia lugha ya upuuzi wakaigeuzia mbali nao, wakasema: Sisi tuna matendo yetu, nanyi mna matendo yenu.

Twenty people or so of Abyssinian Christians came to meet the Prophet (peace be upon him) when he was still in Makkah. They found him in the Mosque and they talked to him and asked him questions. Several groups of people from the Quraysh were sitting in their usual places around the Ka`bah. When the Abyssinians had put all their questions to the Prophet, he called on them to believe in his message. He recited to them passages of the Qur’ān. When they listened to them, their eyes were tearful. They responded positively and declared that they believed in him as God’s Messenger. They recognised him as the Prophet described in their Scriptures. When they left the Prophet, Abū Jahl, [the most hostile opponent of Islam in Makkah], and a number of Quraysh men stopped them and said, ‘What a gullible group of people you are! Your people back home have sent you to gather information about this man. But you have not been long with him when you disowned your own faith and declared your belief in what he said to you. We have never seen a more feeble-minded group than you.’ They replied, ‘We leave you in peace, as we do not wish to have a slanging match with you. We are responsible for our deeds and you for yours. We will let no chance to do ourselves good slip away without making use of it.’ It is also said that this group of Christians came from Najrān in Southern Arabia. It is reported that other verses of the Qur’ān commending their attitude were also revealed including the following verses: “Those to whom We have vouchsafed revelations in the past believe in it [i.e. the Qur’ān]; and when it is read out to them, they say, ‘We believe in it, for it is the truth from our Lord. Indeed even before this have we surrendered ourselves to Him. These shall receive a twofold reward for having been patient in adversity, and having repelled evil with good, and having spent in charity out of what We provided for them, and whenever they heard frivolous talk, having turned away from it and said: We are responsible for our deeds and you for yours.

Amani iwe juu yenu. Hatutafuti watu wajinga.

Peace be to you. We do not seek out ignorant people.’’’ (28: 52-5)

Ripoti ya tatu inaonyesha kwamba Ja'far ibn Abī Ţālib, binamu wa Mtume ﷺ, pamoja na wenzake waliohama kwenda Abyssinia, walirejea kujiunga na Mtume ﷺ wakiwa pamoja na watu 70.

A third report suggests that Ja`far ibn Abī Ţālib, the Prophet’s cousin, and his fellow immigrants in Abyssinia, came back to join the Prophet accompanied by 70

wanaume waliovaa nguo za sufu. Sitini na wawili kati yao walitoka Abyssinia, na wengine nane walitoka Syria. Kundi la mwisho lilijumuisha mtawa aliyeitwa Baĥīrā, na wengine saba walikuwa Idrīs, Ashraf, Abrahah, Thumāmah, Qutham, Durayd na Ayman. Mtume ﷺ aliwasomea sura nzima ya 36. Walipousikia Qur’ani, macho yao yalijaa machozi, nao wakatangaza kwamba wanaamini ukweli wake. Walisema, `Hii inafanana sana na ufunuo aliopewa Yesu Kristo.' Ni kwa ajili yao ndipo aya zifuatazo zilipoteremshwa: {Utakuta kwamba, miongoni mwa watu wote, maadui wakubwa zaidi wa wale walioamini ni Wayahudi, na wale wanaomshirikisha Mungu; nawe utakuta kwamba walio karibu zaidi kwa upendo kwa Waumini ni wale wanaosema, 'Sisi ni Wakristo.' Hii ni kwa sababu kuna makuhani na watawa miongoni mwao, na kwa sababu hawajivuni. Wanaposikia yale yaliyoteremshwa kwa Mjumbe wa Mungu, unaona macho yao yakifurika machozi kwa sababu ya Ukweli wanaouelewa. Wanasema: `Mola wetu, tunaamini; basi tuandike miongoni mwa wanaoshuhudia ukweli. Vipi tusiamini kwa Mungu na ukweli uliotufikia, ilhali tunatamani sana Mola wetu atutie miongoni mwa wema?'} (Aya 82-4) Ujumbe huu ulitumwa na mtawala wa Abyssinia, Negus, na hawa ndio waliojitoa kwa ibada katika sehemu zilizotengwa, kama mapangoni.

men wearing woolen clothes. Sixty-two of them were from Abyssinia and the other eight from Syria. The latter group included a monk called Baĥīrā and the other seven were Idrīs, Ashraf, Abrahah, Thumāmah, Qutham, Durayd and Ayman. The Prophet recited to them the full text of Sūrah 36. When they listened to the Qur’ān, their eyes were full of tears and they declared that they believed in its truth. They said, `This is very similar to the revelations given to Jesus Christ.’ It is in reference to them that the following verses were revealed: “You will certainly find that, of all people, the most hostile to those who believe are the Jews, and those who associate partners with God; and you will certainly find that the nearest of them in affection to the believers are those who say, ‘We are Christians.’ This is so because there are priests and monks among them and because they are not given to arrogance. When they listen to what has been revealed to God’s Messenger, you see their eyes overflow with tears because of the Truth they recognise. They say: `Our Lord, we do believe; so enrol us among those who bear witness to the truth. How could we fail to believe in God and the truth that has come to us when we dearly hope that our Lord will admit us among the righteous?” (Verses 82-4) This delegation was sent by the Abyssinian ruler, Negus, and they were the ones who dedicated themselves to worship in isolated places, such as caves.

Saʿīd ibn Jubayr anasema kwamba Mwenyezi Mungu pia aliteremsha aya nyingine za Qur’ani, kama aya za 52 hadi 55 za Sūrat Al-Qaṣaṣ, zilizonukuliwa hapo juu, kuhusu kundi hili la watu. Muqātil na al-Kalbī wanaripoti kwamba walikuwa Wakristo 40 kutoka Najrān na 32 kutoka Abyssinia, pamoja na 68 kutoka Syria. Qatādah anasema kwamba aya hizi ziliteremshwa kwa kurejelea kundi la Wakristo waliofuata mafunuo halisi ya Kikristo.

Sa`īd ibn Jubayr says that God also revealed other verses of the Qur’ān, such as verses 52-5 of Sūrah 28, quoted above, about this group of people. Muqātil and al- Kalbī report that they were 40 Christians from Najrān and 32 from Abyssinia together with 68 from Syria. Qatādah says that these verses were revealed in reference to a group of Christians who followed the authentic Christian revelations.

Mungu alipomtuma Mtume Muhammad ﷺ na ujumbe wake wa mwisho, waliamini kwake, na Mungu akawasifu kwa hilo.

When God sent the Prophet Muĥammad with His last message, they believed in him and God praised them for this.

Yale tuliyosema kuhusu maana ya aya hizi, kama inavyopendekezwa na mtiririko wa jumla wa sura na kuthibitishwa na riwaya hizi, yanapatana vizuri na kauli nyingine katika sura hii na katika Qur’ani kwa ujumla kuhusu misimamo ya Mayahudi na Wakristo kwa jumla kuelekea imani ya Kiislamu na wafuasi wake. Zaidi ya hayo, yanapatana pia na historia ya jumuiya ya Waislamu katika karne kumi na nne za historia yake.

What we have stated in respect of the meaning of these verses, as suggested by the general sequence of the sūrah and confirmed by these reports, fits in well with other statements in this sūrah and in the Qur’ān as a whole concerning the attitudes of Jews and Christians in general towards the Islamic faith and its followers. Moreover, it fits in with the history of the Muslim community throughout the fourteen centuries of its history.

Sūrah hii inadumisha mwelekeo, mazingira na malengo yale yale katika sehemu zake zote.

The sūrah maintains the same trend, atmosphere and objectives throughout.

Zaidi ya hayo, ufunuo wa Mwenyezi Mungu haupingani wenyewe kwa wenyewe:

Moreover, God’s revelations do not contradict each other:

"Kama lingetoka kwa yeyote mwingine isipokuwa Mungu, bila shaka wangeona ndani yake mikinzano mingi!" (4: 82) Katika sura hiyo hiyo kuna kauli mbalimbali zinazothibitisha maana ya aya hii ambayo ndiyo mada ya mjadala wetu. Miongoni mwa hizo tunaweza kunukuu: "Enyi mlioamini, msiwafanye Mayahudi na Wakristo kuwa marafiki wenu wa karibu. Wao ni marafiki wa kila mmoja wao kwa mwenzake. Yeyote miongoni mwenu anayejifanya rafiki yao, basi hakika yeye ni mmoja wao. Mungu hawaongozi watu madhalimu." (Aya 51) "Sema: Enyi watu wa vitabu vilivyotangulia! Hamna msingi wowote mpaka mshike Taurati na Injili na yale yaliyoteremshwa kwenu na Mola wenu Mlezi. Yale yaliyoteremshwa kwako na Mola wako Mlezi kwa hakika yatawafanya wengi wao kuzidi kiburi chao na kukufuru. Lakini usihuzunike kwa watu makafiri." (Aya 68)

“Had it issued from any but God, they would surely have found in it many an inner contradiction!” (4: 82) In this same sūrah various statements have been given which confirm the import of this text which is the subject of our discussion. Of these we may quote: “Believers, do not take the Jews and the Christians for your allies. They are allies of one another. Whoever of you allies himself with them is indeed one of them. God does not bestow His guidance on the wrongdoers.” (Verse 51) “Say: People of earlier revelations! You have no ground to stand upon unless you observe the Torah and the Gospel and that which has been revealed to you by your Lord. That which is revealed to you by your Lord is bound to make many of them even more stubborn in their arrogance and disbelief. But do not grieve for unbelieving folk.” (Verse 68)

Vivyo hivyo katika Sura ya 2, Al-Baqara, tunasoma: "Mayahudi na Wakristo hawatakuridhia kamwe [Muĥammad] mpaka ufuate dini yao. Sema, 'Uongozi wa Mungu ndio uongozi pekee wa kweli.' Na ikiwa baada ya elimu yote uliyopewa utafuata matamanio yao, basi hapatakuwa na mlinzi wala mwokozi kwako kutoka kwa Mungu." (2: 120)

Similarly in Sūrah 2, The Cow, we read: “The Jews and the Christians will never be pleased with you [Muĥammad] unless you follow their faith. Say, ‘God’s guidance is the only true guidance.’ And if after all the knowledge you have received you yield to their desires, there shall be none to help you or protect you from God.” (2: 120)

Matukio ya kihistoria yamethibitisha maonyo ya Mwenyezi Mungu kwa Umma wa Kiislamu dhidi ya njama za Mayahudi na Wakristo. Historia imerekodi upinzani wa kiovu wa Mayahudi dhidi ya Uislamu tangu siku yake ya kwanza kabisa huko Madina. Njama zao dhidi ya Uislamu zimeendelea tangu wakati huo hadi leo, nao wanaendelea kuwa viongozi wake, wakiyafuga visasi vyao viovu na kila mara wakitumia mbinu za hila ili kuudhoofisha Uislamu. Historia pia imerekodi kwamba Wakristo wa vita vya msalaba wameonyesha msimamo wa uadui kwa Uislamu tangu Vita vya al-Yarmūk kati ya jeshi la Waislamu na vikosi vya Dola ya Byzantium. Inapaswa kutajwa hapa kwamba kulikuwepo na visa vya kipekee, kama vile vile vilivyoelezwa katika aya tulizokuwa tukizijadili, ambapo baadhi ya Wakristo waliitikia wito wa Uislamu na kuukubali.

The events of history have confirmed God’s warnings to the Muslim community against the designs of both the Jews and Christians. History has recorded the wicked opposition of the Jews to Islam right from its first day in Madinah. Their scheming against Islam has continued since then to the present moment, and they continue to be its leaders, nursing their wicked grudges and always resorting to treacherous schemes to undermine Islam. History has also recorded that the crusading Christians have taken a hostile attitude to Islam ever since the Battle of al-Yarmūk between the Muslim army and the forces of the Byzantine Empire. It must be mentioned here that there were exceptional cases such as those described in the verses we have been discussing, when some Christians responded to the call of Islam and embraced it.

Kulikuwa pia na makundi mengine ya Wakristo waliopendelea kuishi chini ya haki ya Kiislamu ili kujiokoa na dhuluma ya wenzao wa dini yao. Hata hivyo, mwelekeo wa jumla wa Wakristo kuelekea Uislamu unadhihirishwa na Vita vya Msalaba, ambavyo vimeendelea kwa namna tofauti tangu siku ya Vita vya al-Yarmūk hadi leo, ingawa wakati mwingine huenda vikajificha kwa kiasi.

There were also other groups of Christians who preferred to live under Islamic justice in order to save themselves from the oppression of their co-religionists. The general Christian trend towards Islam, however, is epitomised by the Crusades which have continued in different shades from the day of the Battle of al-Yarmūk up to the present day, although they may occasionally seek to take a low profile.

Vita vya Msalaba, ambavyo vilidumu kwa karne mbili, ni mfano kamili wa chuki ya Kikristo dhidi ya Uislamu. Mtazamo wao huo pia unadhihirika katika vita vya maangamizi vilivyoanzishwa dhidi ya Uislamu na Waislamu huko Andalusi, katika ukoloni wa maeneo ya Kiislamu barani Afrika na kote duniani, pamoja na katika kampeni za umishonari kote katika ulimwengu wa Kiislamu.

The Crusades, which lasted for two centuries, epitomise the Christian grudge against Islam. Their attitude is also reflected by the war of extermination launched against Islam and Muslims in the Andalus, in the colonisation of Muslim areas in Africa and throughout the world, as well as in missionary campaigns throughout the Muslim world.

Licha ya chuki yao ya pamoja dhidi ya kila mmoja, Uzayuni na ulimwengu wa Kikristo wanaendelea kudumisha muungano wao dhidi ya Uislamu. Katika kampeni yao dhidi yake, wametoa ushahidi wa vitendo kwa yale ambayo Mungu, Mjuzi wa kila kitu, amesema kuhusu wao: “Ni washirika wa kila mmoja wao kwa mwingine.” (Aya ya 51) Waliendelea na kampeni zao mpaka wakafanikiwa kuvunja dola ya Ukhalifa wa mwisho, kisha wakaendelea kumomonyoa kila sehemu ya Uislamu, moja baada ya nyingine. Wamefanikiwa kudhoofisha mfumo wa Kiislamu wa utawala, na sasa wanajaribu kudhoofisha vifungo vinavyotokana na Sala ya Kiislamu, kama Mtume ﷺ mwenyewe alivyotahadharisha.

Despite their mutual hatred of each other, Zionism and the Christian world continue to maintain their alliance against Islam. In their campaign against it, they have given practical proof to what God, who knows all, has said about them: “They are allies of one another.” (Verse 51) They continued their campaigns until they were able to break up the state of the last Caliphate and they went on to erode all aspects of Islam, one after the other. They managed to undermine the Islamic system of government, and they are trying now to undermine the ties generated by Islamic prayer, as the Prophet himself has forewarned.

Zaidi, wao wanachukua msimamo wa Mayahudi, wakiunga mkono ushirikina dhidi ya Uislamu, popote pale ambapo hayo mawili yanapokabiliana. Wanafanya hivyo kupitia msaada wa moja kwa moja au kupitia mashirika ya kimataifa wanayoyadhibiti. Msimamo wa mataifa ya Kikristo kuhusu mzozo kati ya India na Pakistan juu ya Kashmir ni ushahidi wa wazi wa hayo yote.

Moreover, today, they adopt the attitude of the Jews, lending support to paganism against Islam, wherever the two are in confrontation. They do this through direct aid or through the international organisations which they control. The attitude of Christian powers to the conflict between India and Pakistan over Kashmir is proof positive of all this.

Zaidi ya hayo, wanaendelea kuzitetea na kuziunga mkono tawala zinazojitwika jukumu la kuponda harakati ya uamsho wa Kiislamu popote pale. Wanajaribu kuzipa tawala hizi sura ya kishujaa ili ziweze kuiponda Uislamu. Huu ni muhtasari mfupi wa kile historia ya karne kumi na nne za Uislamu inatueleza kuhusu msimamo wa Mayahudi na Wakristo kuelekea Uislamu. Wote wawili wako kambi moja, wakiupinga Uislamu, wakijaribu daima kuudhoofisha. Ni muhimu sana kwa wanaoutetea Uislamu, wanaopigania leo na siku zijazo, kulitambua hili, ili wasidanganywe na miito ya upatanisho inayochukua sehemu ya kwanza ya kauli ya Qur'ani na kuacha mwisho wake, bila kufuatilia mada ya sura nzima wala ushahidi unaotolewa na kauli nyingine za Qur'ani, au bila kunufaika na matukio ya kihistoria yanayothibitisha haya yote. Harakati kama hizo hutumia utangulizi wa maandiko ya Qur'ani ili kutuliza hisia halali za Waislamu dhidi ya wale wanaowapinga na kuwapangia njama. Nguvu hizi zote zinajipanga kwa juhudi zao ili kuzindua pigo la mwisho la kuangamiza mizizi ya imani ya Kiislamu.

In addition, they continue to patronise and lend support to regimes which undertake to crush the Islamic revivalist movement everywhere. They try to impart a heroic character to these regimes in order to enable them to crush Islam. This is a brief summary of what the history of fourteen centuries of Islam tell us about the attitude of the Jews and Christians towards Islam. Both are in the same camp, hostile to Islam, always trying to undermine it. It is extremely important that the advocates of Islam who fight for it today and in the future should realise this, so that they are not deceived by reconciliatory calls which take up the first part of the Qur’ānic statement and abandon its end, without picking up the thread of the whole sūrah or the evidence provided by other Qur’ānic statements, or without benefiting from historical events that confirm all this. Such movements use the preamble of the Qur’ānic text in order to calm the Muslims’ legitimate feelings towards those who are hostile to them and scheme against them. All these forces mobilise their efforts in order to level a final, devastating blow at the roots of the Islamic faith.

Nguvu hizi haziogopi chochote kama wanavyoogopa akili zilizoangaziwa miongoni mwa Waumini, ingawa idadi yao inaweza kuwa ndogo. Wale wanaojaribu kuzuia mwamko huu ndio maadui wabaya kabisa wa Uislamu. Baadhi yao huenda ni waathiriwa waliodanganyika, lakini madhara wanayosababisha si kidogo kwa njia yoyote kuliko madhara ambayo maadui wabaya kabisa wa Uislamu wanajaribu kuyasababisha. Kwa kweli, yanaweza hata kuwa makubwa zaidi.

These forces fear nothing as much as they fear enlightened minds among the believers, even though they may be small in number. Those who try to suppress this awareness are the worst enemies of Islam. Some of them may be deluded victims but the harm they cause is in no way less than the harm which the worst enemies of Islam try to inflict. Indeed, it may be even more harmful.

Qur'ani hii inaongoza kwenye njia iliyo nyoofu zaidi. Ni thabiti sana, haionyeshi mgongano wowote kabisa. Kwa hiyo, ni lazima tujaribu kuelewa ujumbe wake kwa akili zilizo wazi.

This Qur’ān guides to the way that is straightest. It is highly consistent, showing no contradiction whatsoever. Therefore, we must try to understand its message with open minds.

Al-Maidah (Mahusiano na Dini Nyingine) 82 - 86

Nani anawachukia Waumini zaidi?

Mtazamo Unaoleta Thawabu Kubwa

Kutambua Ukweli wa Uislamu

Mwitikio Chanya kwa Ufunuo wa Mungu