Al-A'rāf (Mahali pa Juu) | Kurudi Katika Hali ya Ujinga 138-171 - Katika Kivuli cha Qur'ani

Al-A'rāf (Mahali pa Juu) | Kurudi Katika Hali ya Ujinga 138-171 - Katika Kivuli cha Qur'ani | Quran Course

Sehemu hii inazungumzia sura mpya katika historia ya Musa na Wana wa Israeli, baada ya Mwenyezi Mungu kuwaokoa kutoka kwa adui yao. Katika sehemu iliyotangulia tunaona jinsi Firauni na watu wake walivyozama baharini, na kila walichokuwa wamekijenga na kukifanya kiliharibiwa. Katika sura hii, Musa hakabiliani na udhalimu wa Firauni na watu wake, kwani vita hiyo imekwisha. Anapigana vita ya aina nyingine, ambayo huenda ikawa ndefu na kali zaidi. Anapigana dhidi ya nafsi ya mwanadamu. Athari za ujinga na udhalilifu bado zilikuwa zimejibakiza katika tabia za Wana wa Israeli, hali iliyowaruhusu sifa za hila, ukatili, woga na udhaifu kujidhihirisha katika mwenendo wao. Sifa hizi lazima ziache athari mbaya katika maumbile ya mwanadamu, kwa sababu hakuna kitu kinachoharibu maumbile ya binadamu kama kuishi kwa muda mrefu chini ya udhalimu na katika mazingira ya hofu na woga yanayowalazimisha watu kutumia hila na njama ili kuepuka matatizo.

This passage discusses a new episode in the history of Moses and the Children of Israel, after God has saved them from their enemy. In the previous passage we see how Pharaoh and his people were drowned in the sea and all that they had done and built was destroyed. In this episode, Moses does not confront the tyranny of Pharaoh and his people, for that battle is over. He fights a different sort of battle, which may be longer and more ferocious. He is fighting against the human self. Traces of ignorance and humiliation still had their effects on the nature of the Children of Israel, allowing traits of deviousness, cruelty, cowardice and weakness to reveal themselves in their attitude. These traits are bound to take their toll on human nature, because nothing corrupts human nature more than living for a long while under tyranny and in an atmosphere of terror and fear that compels people to resort to devious scheming in order to avoid trouble.

Wana Israeli waliishi chini ya aina hii ya mateso kwa muda mrefu. Walistahimili utawala wa vitisho, pamoja na imani ya kishirki ya Firauni. Mwanzoni Firauni aliwaua watoto wao wa kiume lakini aliwaacha wanawake wao hai. Ukatili huu ulipopungua, ulifuatiwa tu na maisha ya udhalilishaji na utumwa. Maisha marefu chini ya hali kama hizo yalikuwa na hakika ya kuharibu tabia zao, yakiwaongoza kwenye dhana potofu na kuwajaza woga na uchungu wa kikatili. Akiwa amejaliwa ufahamu mzuri aliopewa na Mungu kwa watumishi wake bora, `Umar ibn al-Khaţţāb alitambua namna tabia ya binadamu inavyoingiliana alipotoa maagizo yake kwa wale aliowateua kuwa magavana wa majimbo mbalimbali, akiwasihi kuwatunza vyema raia wao, akisema: "Msiwapige, kwani hilo litawadhalilisha." Alitambua kwamba kupigwa kimwili kunaweza kuwadhalilisha watu. Imani yake ya Kiislamu ilimtaka ahakikishe kwamba watu wanaoishi chini ya serikali ya Kiislamu wanalindwa heshima na utu wao.

The Children of Israel lived under this type of suffering for a long while. They endured a reign of terror, coupled with Pharaoh’s idolatrous faith. At first, Pharaoh killed their sons but spared their women. When this type of brutal tyranny abated, it only gave way to a life of humiliation and subjugation. A long life in these conditions was certain to corrupt their nature, leading them to wrong concepts and filling them with cowardice and a cruel bitterness. Equipped with the fine insight granted by God to His best servants, `Umar ibn al-Khaţţāb, recognized the interactions of human nature when he gave his instructions to those whom he appointed as governors of various provinces, urging them to take good care of their subjects, and saying: “Do not thrash them, because that would humiliate them.” He realized that a physical beating is likely to humiliate people. His Islamic faith wanted him to make sure that people living under an Islamic government should have their integrity preserved.

Hawapaswi kamwe kupigwa na watawala, kwa sababu si watumwa wa kutiishwa na watawala wao. Wao ni watumishi wa Mungu peke yake, na uadilifu wao unadhihirika wazi wanaposhughulika na mtu mwingine yeyote.

They must never be beaten by rulers, because they are not slaves to be subjugated by their rulers. They are servants of God only and their integrity is clearly evident when they deal with anyone else.

Wana wa Israeli walipigwa na kuchapwa chini ya utawala wa Firauni hadi wakawa wanyenyekevu na watiifu mno. Kwa hakika, kupigwa kwa mwili ndiko kulikokuwa aina ndogo zaidi ya udhalilishaji waliopitia wakati wa amani. Wamisri nao walipigwa na kuchapwa hadi wakawa watiifu pia, na Firauni akaweza kuwafanya kuwa wajinga.

The Children of Israel were beaten and thrashed under Pharaoh’s rule until they became too humble and submissive. Indeed, physical beating was the mildest type of humiliation they suffered in peaceful times. The Egyptians were also beaten and thrashed until they also became submissive and Pharaoh could make fools of them.

Waliteswa chini ya udhalimu wa Firauni, kama pia chini ya udhalimu wa Warumi. Ni chini ya Uislamu ndipo waliokolewa kutoka katika udhalilifu huu wote, kwa sababu Uislamu uliwapa uhuru wao na kuwafanya wamtumikie Mola wa viumbe vyote peke yake. Wakati wa utawala wa `Amr ibn al-`Ās, aliyeukomboa Misri na kuuweka chini ya utawala wa Uislamu, mwanawe mwenyewe alimchapa kijana mmoja wa Kikopti wa Misri ambaye huenda bado alikuwa na alama za kuchapwa na mawakala wa mamlaka ya Byzantine. Baba wa Mkopti alikasirika sana kwa sababu mwanawe alikuwa amepigwa fimbo moja tu na mwana wa gavana. Alisafiri kwa mwezi mzima mgongoni mwa ngamia ili kuwasilisha malalamiko yake kwa `Umar ibn al-Khaţţāb, Khalifa, ambaye alikuwa mtawala mkuu wa dola ya Kiislamu. Lakini miaka michache tu kabla ya hapo, baba huyo alikuwa amevumilia mapigo yasiyoisha chini ya Wabyzantine.

They were beaten under Pharaoh’s tyranny as also under Roman tyranny. It was under Islam that they were saved from all this humiliation, because Islam granted them their freedom and made them serve only the Lord of all mankind. During `Amr ibn al- `Ās’s reign, who liberated Egypt and brought it under the rule of Islam, his own son thrashed a young Coptic Egyptian who probably still bore the marks of flogging by the agents of the Byzantine authority. The Copt’s father was furious because his son had suffered one lash from the whip of the governor’s son. He travelled for a month on camel’s back to put his complaint to `Umar ibn al-Khaţţāb, the Caliph, who was the overall ruler of the Muslim state. Yet only a few years earlier the father endured endless flogging under the Byzantines.

Mabadiliko haya yalikuwa muujiza ulioletwa na Uislamu pale ulipoamsha tena hisia ya utu na heshima mioyoni mwa Wakopti wa Misri na wote waliokuja chini ya utawala wa Kiislamu popote walipokuwa. Hata wale ambao hawakuukubali Uislamu walirudishiwa utu wao. Hili lilikuwa kweli muujiza, kuzirejesha nyoyo na roho hizo baada ya kuvumilia karne nyingi za udhalilishaji na unyenyekevu. Utu waliouona tena haukuweza kurudishwa kwao na kitu kingine isipokuwa Uislamu.

This transformation was a miracle achieved by Islam when it reawakened the feeling of integrity in the hearts of the Egyptian Copts and all those who came under Islamic rule wherever they were. Even those who did not come to accept Islam regained their integrity. This was indeed a miracle, reclaiming those hearts and souls after they had endured centuries of humiliation and submissiveness. Their rediscovered integrity could only have been given back to them by Islam.

Ni ndani ya mchakato huu wa kurejesha nyoyo na akili za Wana wa Israili ndipo tutakapoona dhambi katika sehemu inayokuja ya sura hii. Inawakilisha kazi ya Musa katika kisa hiki kipya, baada ya yeye kuvuka bahari pamoja na Wana wa Israili, wakiiacha Misri nyuma yao. Katika simulizi ya Qur'ani tutaona jinsi Waisraeli walivyolazimika kukabiliana na majukumu ya uhuru na ujumbe wa kimungu baada ya kuvumilia unyenyekevu na ujinga kwa muda mrefu sana. Tutawaona wakimshughulikia Musa kwa hila zote, ujinga na uasi ambao ulikuwa umeacha alama zake katika tabia zao. Pia tutaona jinsi Musa (amani iwe juu yake)

It is within this reclamation process of the hearts and minds of the Children of Israel that we will witness sin in this forthcoming passage of the sūrah. It represents Moses’s task in this new episode, after he has crossed the sea with the Children of Israel, leaving Egypt behind them. In the Qur’ānic account we will see how the Israelites had to cope with the responsibilities of freedom and the divine message after having endured submissiveness and ignorance for a very long time. We will see them dealing with Moses with all the deviousness, ignorance and transgression that had left their marks on their nature. We will also see how Moses (peace be upon him)

alikabiliana na kazi hii kubwa, pamoja na taabu alizopaswa kuvumilia alipojaribu kuzirekebisha tabia zao.

faced up to this mammoth task, and the troubles he had to endure as he tried to reform their natures.

Matatizo haya yanakutana na kila mhubiri wa ujumbe wa Mwenyezi Mungu anapojaribu kuwarekebisha watu ambao kwa muda mrefu wameishi chini ya dhuluma na wamejenga tabia ya unyenyekevu wa kulazimishwa. Hali huwa mbaya zaidi ikiwa watu hao walikuwa wameijua imani ya Mwenyezi Mungu lakini wameisahau baada ya miaka mingi ya kuachwa bila kuzingatiwa. Katika hali kama hii, ujumbe wa imani ya Mwenyezi Mungu huonekana kama usio na uhai kwa watu hao. Hivyo basi, mhubiri wa imani ya Mwenyezi Mungu anahitaji kuongeza juhudi zake mara mbili na kuwa na subira zaidi. Anahitaji hazina isiyokwisha ya subira ili aweze kukabiliana na hila, uasi, ugumu wa moyo na mambo madogo madogo ya watu hao. Pia anahitaji kuweza kustahimili vikwazo vya ghafla vitakavyomtikisa katika kila hatua, pale anapowaona watu hao wakijaribu tena na tena kurudi katika ujinga.

These troubles are encountered by every advocate of the divine message when he tries to reform people that have for long lived under tyranny and acquired a submissive nature. The situation is even worse if those people have known the divine faith but have forgotten it following years of abandonment. In such a situation, the message of the divine faith appears lifeless to such people. Hence, the advocate of divine faith needs to double his efforts and his patience. He needs an inexhaustible wealth of patience in order to cope with such people’s deviousness, transgression, rigid nature and petty concerns. He also needs to be able to cope with sudden setbacks that will jolt him at every stage as he finds those people trying time and again to relapse into ignorance.

Hii ni pengine sababu mojawapo kwa nini Qur'ani mara nyingi inaisimulia jumuiya ya Waislamu historia ya Wana wa Israili kwa undani. Historia yao na uzoefu wao ni wenye manufaa kwa wanaolingania dini ya Mwenyezi Mungu katika kila kizazi.

This is perhaps one reason why the Qur’ān frequently relates to the Muslim community the history of the Children of Israel in such detail. Their history and experience are of benefit to the advocates of the divine faith in every generation.

Tulliwavusha Bani Israili baharini; kisha wakakutana na watu waliojitolea kuabudu sanamu zao. Wakasema:

We led the Children of Israel across the sea; and thereupon they came upon people who were dedicated to the worship of some idols of theirs. Said [the Children of Israel]:

“Musa, tutufanyizie mungu kama miungu walionayo wao.” Akasema: “Hakika ninyi ni watu wajinga. Hawa watu, njia yao itawaangamiza hakika, na batili ndiyo yote waliyokuwa wakiyafanya.” “[Naye] akasema: `Je, nitawatafutia mungu mwingine asiyekuwa Mungu, ilhali Yeye amekupeni fadhila juu ya watu wote?”” Hakika tulikuokoeni na watu wa Firauni, waliokuwa wakikutesseni adhabu mbaya: wakiwachinja wana wenu na kuwaacha hai wanawake wenu. Hakika hilo lilikuwa mtihani mkubwa kutoka kwa Mola wenu Mlezi.

“Moses, set up a god for us like the gods they have.” He replied: “You are indeed an ignorant people. As for these people: their method will inevitably lead to destruction, and worthless is all that they have been doing. “[And] he said: `Am I to seek for you a deity other than God, although He has favoured you above all other people?” We have indeed saved you from Pharaoh’s people, who oppressed you cruelly: they slew your sons and spared your women. Surely that was an awesome trial from your Lord.

(Aya 138-141)

(Verses 138-141)

Picha hii ya Wana wa Israeli baada ya kuvuka bahari ni tukio la saba katika hadithi hii. Hapa tunaona waziwazi asili potovu, isiyorekebishika ya watu hao, waliolemewa na historia yao ndefu. Haikupita muda mrefu tangu walipokandamizwa vikali chini ya ushirikina wa Firauni na watu wake. Muda mfupi kabla ya hapo, waliokolewa kutoka kwenye dhuluma hiyo kwa mkono wa Nabii wao na kiongozi wao, Musa, kwa jina la Mungu, Bwana pekee wa ulimwengu, aliyemwangamiza adui yao na kuigawanya bahari ili wavuke. Lakini walikuwa hawajavuka bahari kwa muda mrefu, wakakutana na watu wa kipagani waliojitolea kuabudu sanamu. Wakati huo, wakamwomba Musa, Nabii aliyetumwa na Bwana wa ulimwengu akihubiri kujisalimisha kwa Mungu Mmoja, awaweke miungu ya kuabudu. "Tukawavusha Wana wa Israeli baharini; wakawafikia watu waliojitolea kuabudu sanamu zao. Wakasema: 'Ewe Musa, tufanyie mungu kama walivyo nao miungu.'" (Aya ya 138)

This picture of the Children of Israel after having crossed the sea is the seventh scene in this story. We clearly see here the deviant, incorrigible nature of those people encumbered by their long history. It has not been long since they were subjected to cruel oppression under the paganism of Pharaoh and his people. A short while earlier, they were saved from that oppression at the hands of their Prophet and leader, Moses, in the name of God, the only Lord in the universe, who destroyed their enemy and parted the sea for them to cross. Yet hardly had they crossed the sea than they came upon pagan people, dedicated to the worship of idols. At that moment, they asked Moses, the Prophet sent by the Lord of the universe preaching self-surrender to the One God, to set up for them a deity to worship. “We led the Children of Israel across the sea; and thereupon they came upon people who were dedicated to the worship of some idols of theirs. Said [the Children of Israel]: ‘Moses, set up a god for us like the gods they have.’” (Verse 138)

Magonjwa ya nafsi yanaambukiza kama magonjwa ya mwili, lakini maambukizi hayawezi kupitishwa isipokuwa kwa nafsi ambazo ziko tayari kuyapokea. Kama inavyoelezwa kwa usahihi na uaminifu katika Qur’ān, tabia ya Wana wa Israeli ni dhaifu, haina azma kabisa. Hukaribia kuanza kufuata uongofu sahihi, kisha hurudi kwenye upotovu. Kwa shida huanza kujiinua kabla haijaanguka tena. Inapokuwa imetembea umbali mfupi tu katika njia iliyonyooka, hupatwa na kurudi nyuma ghafla. Haya yote huambatana na mtazamo mgumu na uliokakamaa ambao hautaki kufuata maagizo ya haki. Hapa ndipo tunapoona tabia yao ikidhihirika waziwazi. Mara tu walipokutana na watu wanaoabudu sanamu, walianza kusahau yale waliyofundishwa kwa kipindi kinachozidi miaka ishirini, tangu Mūsā alipoanza kuwataka waamini umoja wa Mungu. Baadhi ya riwaya zinataja kwamba Mūsā alikaa Misri miaka ishirini na mitatu, tangu siku alipomfikishia Firauni na watu wake ujumbe wake wa kwanza hadi siku alipovuka bahari pamoja na Wana wa Israeli. Walisahau hata muujiza uliowaokoa hivi karibuni kutoka kwa Firauni, na kumzamisha yeye pamoja na jeshi lake. Wale walioko pamoja na Firauni waliwatiisha na kuwadhulumu Wana wa Israeli kwa jina la ushirikina. Washauri wa Firauni walijaribu kumchochea ili awaadhibu Mūsā na wafuasi wake. Wakamwambia:

Diseases of the soul are contagious just like diseases of the body, yet the infection cannot be passed on except to souls that are ready to receive it. As accurately and faithfully portrayed in the Qur’ān, the nature of the Children of Israel is weak, totally lacking in resolve. It hardly begins to follow proper guidance when it relapses into deviation. Scarcely does it begin to elevate itself before it tumbles again. When it has gone only a short distance along the straight path, it suffers a sudden setback. All this is accompanied by a rigid and hardened attitude that will not abide by the dictates of the truth. Here we see their nature brought out in full relief. Hardly had they come across people engaged in worshipping deities than they began to overlook what they had been taught over a period extending more than twenty years since Moses first called on them to believe in God’s oneness. Some reports mention that Moses spent twenty-three years in Egypt from the day when he first put his message to Pharaoh and his people to the day when he crossed the sea with the Children of Israel. They even forgot the miracle that had only a short while ago saved them from Pharaoh and drowned him and his army. Those who were with Pharaoh subjugated and oppressed the Children of Israel in the name of idolatry. Pharaoh’s aides tried to provoke him so that he would punish Moses and his followers. They said to him:

"Je, utawaruhusu Musa na watu wake waeneze uovu katika ardhi na kukuacha wewe na miungu yako?" (Aya ya 127) Hata hivyo, Wana wa Israeli walisahau yote haya na wakamwomba Musa, mjumbe aliyetumwa na Bwana wa viumbe vyote, awaundie mungu! Lau wao wenyewe wangalikuwa wametengeneza miungu kama hiyo, jambo hilo lingeonekana si la ajabu sana kuliko kumwomba Musa awapatie mmoja. Lakini ndivyo tabia ya Waisraeli ilivyo.

“Will you allow Moses and his people to spread corruption in the land and to forsake you and your gods?” (Verse 127) Yet those very Children of Israel forgot all this and made their singular request of Moses, the messenger sent by the Lord of the universe, to set up a god for them! Had they themselves made such gods, the matter would appear less strange than asking Moses to provide them with one. But such is the nature of the Israelites.

Akiongozwa na imani yake kwa Mungu, Mola wa viumbe vyote, Musa alikasirika sana. Hakuweza kuelewa jinsi watu wake wangeweza kurudi tena kwenye ushirikina. Aliwaambia:

Motivated by his faith in God, the Lord of the universe, Moses was very angry. He could not understand how his people could relapse into paganism. He said to them:

"Hakika ninyi ni watu wajinga." (Aya ya 138) Hakubainisha walichokuwa wajinga kukihusu, kwa sababu alitaka maelezo haya yahusike kwa maana yake kamili kabisa. Katika asili ya Kiarabu, neno "mjinga" linatumika kwa maana mbili, likitofautiana na elimu na hekima. Ombi kama hilo linaonyesha kukosekana kabisa kwa vyote viwili. Hii inatuonyesha kwamba kupotoka kutoka kwenye imani inayotegemea umoja wa Mungu na kuingia katika ushirikina kunaweza kutokea tu kwa wale ambao ni wajinga na wapumbavu pia. Elimu na hekima kwa lazima zitaongoza kwenye kuamini umoja wa Mungu. Hakuna elimu ya kweli wala hekima ya kweli inayoweza kuongoza mahali pengine. Sayansi na akili zinapoangalia ulimwengu huu na sheria zinazofanya kazi ndani yake, zinafahamu kwamba sheria hizi zote zinamwelekeza Muumba mmoja aliyeweka kila kitu katika mwendo. Sheria hizi hazionyeshi tu mpango makini wa Mungu, bali pia umoja, ukamilishano na mshikamano kati ya sheria hizi na athari za utendaji wake. Yote haya yangeonekana kwa urahisi kwa yeyote anayetafakari ipasavyo kuhusu ulimwengu na yanayotokea ndani yake. Hakuna atakayepuuza hayo yote isipokuwa watu wajinga na wapumbavu, ingawa wanaweza kudai kuwa na elimu, kama mara nyingi wanavyofanya.

“You are indeed an ignorant people.” (Verse 138) He did not specify what they were ignorant of, because he wanted this description to apply in its fullest sense. In the Arabic original, the term “ignorant” is used in two senses, contrasting with knowledge and wisdom. Such a request betrays a total lack of both. This tells us that deviation from the faith based on God’s oneness into paganism can only happen to those who are both ignorant and stupid. Knowledge and wisdom will inevitably lead to believing in God’s oneness. No true knowledge or true wisdom can lead anywhere else. When science and reason look at this universe and the laws that operate in it they understand that all these laws point to the single Creator who has set everything in motion. These laws do not reflect only God’s careful planning, but also the unity, the complementarity and coherence between these laws and the effects of their operation. All this would readily appear to anyone who reflects properly on the universe and what takes place in it. No one will turn a blind eye to all that except ignorant and stupid people, although they may claim to have knowledge, as they often do.

Musa anawaeleza watu wake kile kinachoweza kutokana na ombi lao, akionyesha mwisho mbaya unaowangoja wale ambao walitaka kuwaiga, wakitengeneza miungu inayofanana na yao: "Hawa watu: njia yao hakika itawapelekea kwenye maangamizi, na batili ni kila kitu walichokuwa wakikifanya."

Moses explains to his people what may result out of their request, pointing to the terrible end that awaits those whom they wanted to imitate, making gods similar to theirs: “As for these people: their method will inevitably lead to destruction, and worthless is all that they have been doing.” (Verse 139)

Ushirikina wao, pamoja na aina ya maisha wanayoishi kwa msingi wa imani kama hizo, ni batili.

Their idolatry, and the type of life they lead on the basis of such beliefs are in vain.

Jeshi kubwa la maafisa na maulamaa, pamoja na watawala wanaopata mamlaka yao kutokana na mkanganyiko huo wote, pamoja na dhana zote potofu na maisha yaliyopotoka yanayotokana na kuiacha imani ya Mungu Mmoja, havina faida yoyote. Yote hayo yatamalizika kwa maangamizi.

The large army of functionaries and clerics, and the rulers who derive their authority from such a chaotic mess and all the erroneous concepts and corrupted life that result from deviating away from belief in one God are of no avail. They will all end in ruin.

Lakini hasira ya Musa kwa mtazamo wa watu wake inachukua namna yenye nguvu zaidi na kwa sauti ya juu zaidi, pia ikishangaa jinsi walivyoweza kusahau kwa haraka neema ya Mungu ilhali dhihirisho zake bado zipo: "Je, niwatafutie mungu mwingine asiyekuwa Mungu, ilhali Yeye amewapendelea kuliko watu wengine wote?" (Aya ya 140)

But Moses’s anger at his people’s attitude takes an even stronger expression and in a higher pitch that also wonders at how they could so quickly forget God’s grace when its manifestations are still there: “Am I to seek for you a deity other than God, although He has favoured you above all other people?” (Verse 140)

Ukweli kwamba walipendelewa juu ya watu wote katika wakati wao ulidhihirika katika jambo kwamba walichaguliwa kuwa wabebaji wa ujumbe wa kiungu wa umoja wa Mungu.

That they were favoured above all mankind in their own time was reflected in the fact that they were chosen to be the bearers of the divine message of God’s oneness.

Hii ndiyo neema kubwa kuliko zote. Pia walichaguliwa kuwa warithi wa kuirithi ardhi iliyobarikiwa, ambayo wakati huo ilikuwa mikononi mwa wapagani. Je, baada ya haya yote, wangewezaje kumwomba Nabii wao amtafutie mungu mwingine asiyekuwa Mungu, wakati huo huo walipokuwa wakinufaika na neema ya Mungu? Kama ilivyo kawaida ya Qur'ani, sura hii inafuatia hoja aliyoitoa Musa kwa kauli ya moja kwa moja ya Mungu Mwenyewe: "Hakika tuliwaokoa na watu wa Firauni, waliokutesekeni vibaya; waliwachinja wana wenu na kuwaacha hai wanawake wenu. Hakika hilo lilikuwa jaribu kubwa kutoka kwa Mola wenu Mlezi." (Aya ya 141) Uhusiano wa moja kwa moja kama huu baina ya hotuba hizi mbili ni ishara ya heshima kuu kwa manabii hao na wahubiri wa ujumbe wa kimungu.

This is the greatest favour of all. They were also chosen to be the heirs to inherit the blessed land, which was at that time in pagan hands. How could they, after all this, request their Prophet to seek for them a deity other than God, when they were at that very moment enjoying God’s grace? As typical of the Qur’ān, the sūrah follows the argument made by Moses with an address by God Himself: “We have indeed saved you from Pharaoh’s people, who oppressed you cruelly: they slew your sons and spared your women. Surely that was an awesome trial from your Lord.” (Verse 141) Such a direct link between the two speeches is a gesture of sublime honour to those prophets and advocates of the divine message.

Neema hii aliyopewa Wana wa Israili ilikuwa bado hai akilini mwao wakati huo. Ilipaswa kutosha kuwakumbusha wajibu wao wa kumshukuru Mungu kwa baraka Zake. Mungu anawavuta makini yao kwenye mafunzo ambayo walipaswa kuyapata kutokana na mateso yao na majaribu yao, kisha wokovu wao. Ilikuwa ni jaribu la dhiki likifuatiwa na jaribu la amani na usalama: “Hakika hilo lilikuwa jaribio kubwa kutoka kwa Mola wenu Mlezi.” (Aya 141) Hakuna hata moja kati ya haya lililotokea bure. Yote yalikuwa somo ambalo lingewaandaa kwa mtihani mkubwa. Ikiwa mtihani utashindwa kuelekeza akili na mioyo yao kwenye njia sahihi, na wakastahili, kutokana na kushindwa huko, adhabu ya Mungu, basi wanajua kwamba adhabu hiyo wameistahili.

This favour given to the Children of Israel was still present in their minds at that time. It should have been enough to remind them of their duty to be grateful to God for His blessings. God draws their attention to the lessons that they should have learnt from their suffering and trials, followed by their salvation. It was a trial of affliction followed by a trial of peace and security: “Surely that was an awesome trial from your Lord.” (Verse 141) None of this happened aimlessly. It was all a lesson which should equip them for a great test. If the test fails to set their minds and hearts on the right course and they incur, as a result of that failure, God’s punishment, then they know that the punishment is well deserved.

Sasa tunaendelea kushuhudia tukio la nane katika hadithi, pale Musa anapojiandaa kwa mkutano na Mola wake Mlezi mkuu katika maisha haya. Kabla ya kuondoka kwenda kwenye mkutano huo, anampa maagizo mahususi ndugu yake, Nabii Harun: "Tulimwekea Musa usiku thelathini, tukazidisha kumi, hata muda wa usiku arobaini ulipotimia uliowekwa na Mola wake Mlezi. Musa alimwambia ndugu yake Harun: `Badilisha nafasi yangu miongoni mwa watu wangu na utende mema. Usifuate njia ya wale wanaoeneza ufisadi.'" (Aya ya 142)

Now we move on to witness the eighth scene in the story when Moses is preparing himself for a meeting with his great Lord in this life. He gives specific instructions to his brother, the Prophet Aaron, before he leaves for that meeting: “We appointed for Moses thirty nights, to which We added ten, whereby the term of forty nights set by His Lord was complete. Moses said to his brother Aaron: `Take my place among my people and act righteously. Do not follow the path of those who spread corruption.’” (Verse 142)

Hatua ya kwanza ya utume aliopewa Musa ilikuwa imekamilika. Alikuwa amewaokoa Wana wa Israeli kutoka maisha ya mateso, udhalilishaji na utumwa chini ya Firauni na watu wake. Alivuka nao kutoka nchi ya dhuluma na udhalilishaji hadi jangwa wazi, njiani kuelekea Nchi Takatifu. Hata hivyo, bado hawakuwa tayari kuanza kazi kubwa iliyokuwa mbele yao, ambayo ni kutekeleza sheria ya Mungu duniani. Tumeona jinsi walivyotaka kurudi kwenye ushirikina walipoona kundi la watu waliojitolea kuabudu sanamu zao.

The first stage of the mission assigned to Moses had been completed. He had saved the Children of Israel from a life of affliction, humiliation and subjugation by Pharaoh and his people. He crossed over with them from the land of tyranny and humiliation into the open desert, on the way to the Holy Land. They, however, were not yet prepared to undertake the great task awaiting them, which was the implementation of God’s law on earth. We have seen how they wanted to revert to paganism once they saw a group of people dedicated to the worship of their idols.

Imani iliyohubiriwa na Musa, iliyojengwa juu ya umoja kamili wa Mungu, ilitikisika mioyoni mwao baada ya muda mfupi tu. Ilikuwa ni lazima kwa watu hao kupata ujumbe wa kina utakaowaandaa kubeba majukumu yao yajayo. Ni kumpa Musa ujumbe huo wa kina ndipo Mungu alipoteua zile usiku kwa ajili yake. Miadi hiyo ingemwandaa Musa mwenyewe kwa mkutano mkubwa uliokuwa mbele yake.

The faith preached by Moses, based on God’s absolute oneness, was shaken in their hearts after only a short while. It was necessary for those people to have a detailed message to prepare them to shoulder their forthcoming responsibilities. It was to give Moses that detailed message that God appointed those nights for him. The appointment would prepare Moses himself for the great meeting ahead.

Kipindi cha maandalizi kilikuwa usiku thelathini, ambao kiliongezwa usiku kumi zaidi ili kukamilisha usiku arobaini ambapo Musa angekuwa huru kabisa kutoka katika mambo yote ya dunia hii ili kuweza kujikita katika kujitolea kwa Mungu peke yake. Hivyo, nafsi yake ingepata utakaso na ulainifu, na azma yake ingeimarishwa ili kutekeleza amana kubwa iliyokuwa karibu kukabidhiwa kwake.

The period of preparation was thirty nights, to which ten more were added in order to complete forty nights during which Moses would be completely free from all preoccupations of this world in order to concentrate on dedicating himself to God alone. Thus, his soul would achieve purification and refinement, and his resolve would be strengthened to fulfil the great trust which was about to be given to him.

Kabla ya kuondoka kwa kipindi chake cha kujitenga na kujitolea, Musa alitoa maagizo yake kwa mtu ambaye angemwakilisha: “Musa alimwambia ndugu yake Harun:

Just before leaving for his period of seclusion and dedication, Moses gave his instructions to the man who was to deputize for him: “Moses said to his brother Aaron:

“Simama mahali pangu miongoni mwa watu wangu na utende mema. Usifuate njia ya wale wanaoeneza ufisadi.”” (Aya ya 142) Musa alijua kwamba ndugu yake, Harun, pia alikuwa Nabii aliyetumwa pamoja naye na Mola wake Mlezi. Lakini muumini daima humpa mwenzake ushauri mzuri. Hili ni haki na wajibu wa Waislamu. Musa alijua mzigo mzito ambao Harun alikuwa karibu kuubeba, na tabia ya Wana wa Israeli.

‘Take my place among my people and act righteously. Do not follow the path of those who spread corruption.’” (Verse 142) Moses was aware that his brother, Aaron, was also a Prophet sent alongside him by his Lord. But a believer always gives good counsel to other believers. This is the right and duty of Muslims. Moses was aware of the heavy burden Aaron was about to shoulder, and of the nature of the Children of Israel.

Aaron alipokea kwa furaha ushauri mzuri aliopewa na kaka yake. Ushauri huonekana kuwa mzigo kwa watu waovu tu wanaotaka kujikomboa, au kwa watu wenye kiburi wanaohisi kwamba kupokea ushauri ni kushuka chini ya hadhi yao. Ni mtu mdogo tu ndiye anayekataa msaada wa mkono ili kuonyesha kwamba anaweza kujimudu peke yake.

Aaron welcomed the good advice given him by his brother. Advice is felt to be a burden only by wicked people who want to break loose, or by arrogant people who feel that to take advice is beneath them. It is a small man who refuses to take a supporting hand in order to show that he can cope on his own.

Kuhusu siku thelathini na kuongezwa kwa siku kumi zaidi, Ibn Kathīr anasema katika tafsiri yake ya Qur’ān: “Mwenyezi Mungu anatajia katika kitabu chake kwamba aliweka siku thelathini kwa ajili ya Musa. Wafasiri wanasema kwamba Musa (amani iwe juu yake) alifunga siku hizi na karibu hakula chochote. Muda ulipomalizika, Musa alichukua gome la mti na kulisugua meno yake nalo. Ndipo Mungu alimwamuru aendelee kwa siku kumi zaidi.”

As regards the thirty nights and the addition of ten more, Ibn Kathīr states in his commentary on the Qur’ān: “God mentions in His book that He appointed thirty nights for Moses. Commentators say that Moses (peace be upon him) fasted during these days and ate practically nothing. When the term was over, Moses took the skin of a tree and rubbed his teeth with it. God commanded him then to continue for ten more days.”

Kisha tunafika kwenye tukio la tisa ambalo ni la kipekee. Katika tukio hili tunaona kwamba Mungu amemchagua Nabii Wake Musa [amani iwe juu yake] ili azungumze naye moja kwa moja, bila mpatanishi yeyote. Ni tukio ambalo kiumbe duni wa kibinadamu anawasiliana na uwepo wa milele, bila kichocheo wala mpatanishi. Hivyo binadamu anaweza kupokea maagizo moja kwa moja kutoka kwa Mungu, wa milele, wakati binadamu huyo bado yuko duniani. Kwetu sisi, hatujui jambo hili lilivyotokea. Hatujui Mungu alivyozungumza na mja Wake Musa, wala hatujui Musa alipokea amri za Mungu kwa hisia au kiungo gani. Kuyaeleza haya kwa uhakika ni jambo lisilowezekana kwetu sisi binadamu, kwa sababu tumefungwa na uzoefu wetu wenyewe na tumejikita ndani ya ulimwengu wetu wa kimatendo. Tunachoweza kufanya ni kutumia upande huo wa umbile letu unaotokana na ukweli kwamba Mungu alimpulizia mwanadamu roho Yake, ili kutazama upeo huo mkuu. Tunapofanya hivyo, hatupaswi kuharibu uzoefu huo kwa kuuliza jambo hilo lilitokeaje, tukijaribu kuukomea ndani ya uzoefu wetu wenyewe.

Then we come to the ninth scene which is unique. In this scene we find that God has chosen His Prophet Moses [peace be upon him] to talk to him directly, without any intermediary. It is a scene where an insignificant mortal makes contact with the everlasting existence, without any catalyst or intermediary. A human being is thus able to receive instructions directly from God, the eternal, when that human being is still on earth. As for us, we do not know how this took place. We do not know how God spoke to His servant Moses, nor do we know with what sense or organ Moses received God’s commandments. To try to describe this for certain is impossible for us, human beings, because we are limited by our own experience and confined within our own practical world.§ What we can do is to utilize that aspect of our constitution which results from the fact that God has breathed of His soul into man in order to look up to that great horizon. When we do this, we must not ruin that experience by asking how it all took place, trying to limit it to our own experience.

Musa alipokuja kwa miadi yetu na Mola wake akamsemesha, alisema: "Mola wangu, nionyeshe nafsi yako ili nikutazame." Akasema: "Hutaweza kuniona.

When Moses came for Our appointment and his Lord spoke to him, he said: “My Lord, show Yourself to me, so that I may look at You.” Said [God]: “You shall not see Me.

Lakini tazama mlima; ikiwa utabaki imara mahali pake, basi ndipo utaniona.” Mola wake alipojidhihirisha utukufu wake kwa mlima, aliufanya ubomoke na kuanguka chini. Musa akaanguka chini bila fahamu. Alipopata fahamu zake alisema: “Umetakasika Wewe! Ninatubia kwako. Mimi ndiye wa kwanza kukuamini.” Akasema: “Ee Musa, nimekuchagua wewe kuliko watu wote kwa ujumbe wangu na kwa kusema kwangu nawe. Basi shika ulichopewa na uwe miongoni mwa wenye shukrani.” Tukamwandikia katika mbao mawaidha ya kila kitu na maelezo ya kila jambo, (tukamwambia): “Yashike kwa nguvu na kwa azma, na waamrishe watu wako wayafuate yaliyo mema yaliyomo ndani yake. Nitawaonyesha makazi ya wapotovu. Nitawageuza mbali na ishara zangu wale wanaojivuna katika ardhi bila haki; kwani hata wakiona kila ishara, hawataiamini. Wakiona njia ya uongofu, hawaichagui kuifuata, lakini wakiona njia ya upotovu, wanaichagua kuwa njia yao; kwa sababu wanazikanusha ishara zetu na hawazijali. Wale wanaozikanusha ishara zetu na kukanusha kukutana na Akhera, matendo yao yote yatapotea. Je, wanalipwa kwa jingine isipokuwa yale waliyokuwa wakiyatenda?”” (Aya 143-147)

But look upon the mountain; if it remains firm in its place, then, only then, you shall see Me.” When his Lord revealed His glory to the mountain, He sent it crashing down. Moses fell down senseless. When he came to himself he said: “Limitless You are in Your glory. To You I turn in repentance. I am the first to truly believe in You.” He said: “Moses, I have chosen you of all mankind and favoured you by entrusting My messages to you and by My speaking to you. Take then what I have given you and be thankful.” We wrote for him on the tablets all manner of admonition, clearly spelling out everything, and (said to him): “Implement them with strength and determination, and bid your people to observe what is best in them. I shall show you the abode of the transgressors. I will turn away from My revelations those who, without any right, behave arrogantly on earth: for, though they may see every sign, they do not believe in it. If they see the path of righteousness, they do not choose to follow it, but if they see the path of error, they choose it for their path; because they disbelieve in Our revelations and pay no heed to them. Those who deny Our revelations and the certainty of the meeting in the Hereafter will see all their works collapse. Are they to be rewarded for anything other than what they have done?’” (Verses 143-147)

Tunahitaji kutumia uwezo wetu wote wa kiakili kuiwazia tukio hili kuu na la kipekee ili tuanze kuelewa alichohisi Musa: "Musa alipokuja kwa miadi yetu na Mola wake akazungumza naye, alisema: 'Mola wangu, nionyeshe nafsi yako ili nikutazame.'" (Aya ya 143) Katika tukio lile la kustaajabisha Musa alipokuwa akipokea amri za Mola wake, roho yake ilikuwa ikitazama juu kuelekea kitu kilicho kikubwa zaidi, ikitamani kufikia kile kilicho kinachotamaniwa zaidi. Anajisahau yeye mwenyewe na tabia yake, na anaomba kile ambacho hakuna mtu anayeweza kukipata au kukivumilia akiwa duniani. Anaomba kumwona Mola mwenyewe, akisukumwa na matumaini yake, upendo wake wa kweli na shauku yake ya kupata zawadi kubwa kuliko zote. Lakini anarudishwa kwenye uhalisia kwa neno moja la uamuzi:

We need to concentrate all our mental ability into visualizing this great and unique scene in order to begin to understand what Moses must have felt: “When Moses came for Our appointment and his Lord spoke to him, he said: ‘My Lord, show Yourself to me, so that I may look at You.’” (Verse 143) In that awesome scene when Moses was receiving his Lord’s commandments, his soul was looking up to something greater, eager to reach out to what is most desirable. He forgets himself and his nature, and requests what no one can have or can tolerate while on earth. He requests to see the Lord Himself, prompted by his hope, genuine love and keenness to have the greatest prize of all. But he is brought back to reality by a decisive word:

Alisema [Mungu]: "Hutaniona."

“Said [God]: ‘You shall not see Me.’” (Verse 143)

Lakini basi Mola Mkuu ni mwema kwake, kwa hiyo anamweleza kwa nini hawezi kumwona. Muundo wake haumudu hilo: "Lakini tazama mlima; ukibaki imara mahali pake, basi, ndipo utaniona Mimi." (Aya ya 143) Mlima kwa hakika ni imara zaidi na hauathiriwi sana na nguvu za nje kuliko binadamu. Lakini kilitokea nini?

But then the great Lord is kind to him, so He explains to him why he cannot see Him. His constitution cannot tolerate it: “But look upon the mountain; if it remains firm in its place, then, only then, you shall see Me.” (Verse 143) A mountain is certainly much firmer and less affected by outside powers than a human being. But what happened?

"Lakini Mola wake alipojidhihirisha utukufu wake kwa mlima, aliufanya uporomoke na kuvunjika vipande vipande." (Aya ya 143)

“When his Lord revealed His glory to the mountain, He sent it crashing down.” (Verse 143)

Mungu alidhihirisha vipi utukufu wake kwa mlima? Hatuwezi kabisa kuelezea wala kuelewa jambo hili. Tunaweza tu kuwa na hisia zake pale tunapotumia ile sehemu ya siri ya umbile letu ambayo inashikilia uhusiano kati yetu na Mungu, pale nafsi zetu zinapotakaswa, uchafu wote ukiondolewa, na tunapoelekeza fikra na ufahamu wetu wote kwa Mungu na uweza wake. Maneno rahisi hayawezi kabisa kulieleza.

How did God reveal His glory to the mountain? We simply cannot describe or understand this. We can only have a feeling of it when we use that secret aspect of our constitution which holds a bond between us and God, when our souls are purified, with all filth purged away, and we concentrate all our thinking and understanding on God and His power. Simple words cannot express it at all.

Kwa hiyo, hatutajaribu kueleza kwa maneno jinsi Mwenyezi Mungu alivyodhihirisha utukufu wake kwa mlima. Tunapendelea kupuuza simulizi zote zinazojaribu kulieleza, kwa sababu hakuna hata moja inayohusishwa kwa uhakika na Nabii mwenyewe ﷺ, na Qur'ani haijasema lolote kuhusu hilo.

Therefore, we will not try to describe with words how God revealed His glory to the mountain. We prefer to discount all the reports that try to explain it, because none of them is authentically attributed to the Prophet himself, while the Qur’ān has said nothing on it.

“Mola wake alipofunua utukufu wake juu ya mlima, aliufanya uporomoke chini.” (Aya ya 143) Mlima mzima ukasawazishwa chini, bila kubaki chochote kilichojitokeza juu ya uso wa ardhi. Musa alishtuka sana, na “Musa akaanguka chini bila fahamu.” (Aya ya 143) Alikuwa amepoteza fahamu kabisa.

“When the Lord revealed His glory to the mountain, He sent it crashing down.” (Verse 143) The whole mountain was thus levelled down with no obtrusions on the surface of the earth. Moses was overawed and “Moses fell down senseless.” (Verse 143) He was completely unconscious.

“Alipojirudia nafsi yake” akitambua mipaka ya uwezo wake, na kutambua kwamba alivuka mipaka yake alipoomba ombi lake, “akasema: ‘Mtakatifu Wewe, nakutubia kwako.’” Basi akatambua kwamba Mungu ni mtukufu mno kuweza kuonekana kwa jicho la kibinadamu lisilosaidiwa.

“When he came to himself” realizing the limits of his ability, and recognizing that he overstepped his limits when he made his request, “he said: ‘Limitless You are in Your glory.’” He thus realized that God is too glorious to be seen by the naked human eye.

"Ninakurudia Wewe kwa toba," kwa kuvuka mipaka yangu katika kuomba jambo kama hilo. "Mimi ndiye wa kwanza kukuamini kweli." (Aya ya 143) Wajumbe wa Mwenyezi Mungu daima ndio wa kwanza kuamini ukuu wa Mola wao na Wahyi Wake. Mwenyezi Mungu anawaamuru watangaze kwamba wao ndio wa kwanza kuamini. Qur'ani inaeleza katika sehemu kadhaa kwamba wao hutii na kutoa tamko hilo.

“To You I turn in repentance,” for having overstepped my limit in making such a request. “I am the first to truly believe in You.” (Verse 143) God’s messengers are always the first to believe in the greatness of their Lord and in His revelations. God commands them to declare that they are the first to believe. The Qur’ān reports in several instances that they comply and make that declaration.

Mara nyingine tena neema ya Mungu ilimwagwa kwa wingi juu ya Musa. Punde si punde alipokea habari njema ya kuchaguliwa kwake kubeba ujumbe wa Mungu kwa watu wake baada ya wao kuokolewa. Ujumbe wake kwa Firauni na watu wake ulilenga ukombozi huo:

Once more God’s grace was bestowed on Moses in abundance. He soon received the happy news of his being chosen to carry God’s message to his people after they had been saved. His message to Pharaoh and his people focused on that deliverance:

Akasema: Ee Musa, nimekuchagua kuliko watu wote kwa ujumbe wangu na kwa kuzungumza nawe. Basi chukua ninachokupa na uwe miongoni mwa wenye shukrani.

“He said: Moses, I have chosen you of all mankind and favoured you by entrusting My messages to you and by My speaking to you. Take then what I have given you and be thankful.” (Verse 144)

Tunaelewa kutokana na kauli hii kwamba Musa alipendelewa juu ya watu wote wa zama zake. Mitume ilitumwa kabla ya Musa na mitume wengine walitumwa baada ya wakati wake. Basi, ni neema juu ya kizazi kizima cha wanadamu. Kilicho cha pekee kwa Musa peke yake ni ukweli kwamba Mungu alizungumza naye moja kwa moja. Musa pia aliamriwa na Mungu kuchukua kile alichopewa na kuwa mwenye shukrani kwa kupendelewa na kwa kupewa ujumbe wa Mungu. Hivyo alifundishwa jinsi ya kuitikia neema ya Mungu. Mitume wote [amani iwe juu yao] huwaongoza watu na kuwapa mfano mwema. Kwa hiyo, watu wote wanapaswa kukubali kila kitu wanachopewa na Mungu na kuonyesha shukrani zao kwa hilo, ili waweze kupokea baraka zaidi na kujilinda dhidi ya kiburi na majivuno, na kudumisha uhusiano mwema na Mungu.

We understand from this statement that Moses was favoured over all his contemporaries. Messengers were sent before Moses and other messengers were sent after his time. It is, then, a favour over a whole generation of mankind. What was unique to Moses alone was the fact that God spoke to him directly. Moses was also commanded by God to take what he was given and to be grateful for being favoured and for having been given God’s message. Thus he was instructed how to react to God’s favour. All messengers [peace by upon them] provide guidance to people and present them with a good example. Hence, all people should accept whatever is given to them by God and show their gratitude for it so that they can receive more blessings and guard against arrogance and conceit, and maintain a good relationship with God.

Sura hiyo kisha inatueleza jinsi Musa alivyopewa ujumbe na yaliyomo ndani yake: "Tuliandikia kwa ajili yake katika mbao (vibao) mawaidha ya kila kitu, na maelezo ya kila kitu kwa uwazi." (Aya ya 145) Wapokezi na wafasiri wanatoa maelezo tofauti kuhusu mbao hizo. Baadhi yao wanatoa maelezo ya kina sana ambayo tunadhani yalichukuliwa kutoka vyanzo vya Kiyahudi. Simulizi kama hizo zimeingia katika tafsiri za Qur'ani. Hakuna hata moja ya maelezo haya inayopokewa kwa usahihi kuwa ilitolewa na Mtume wa Mwenyezi Mungu (ﷺ). Kwa hiyo, tunajizuia na kauli sahihi ya Qur'ani, bila kwenda hata hatua moja zaidi yake. Maelezo hayo hayaongezi wala kupunguza chochote katika asili ya mbao hizo. Mbao hizo zilikuwa nini na zilivyoandikwa ni mambo ambayo hayatuhusu, kwa kuwa hakuna riwaya sahihi iliyotupa maelezo yoyote juu yake. Kilicho muhimu ni yaliyomo ndani ya mbao hizo. Yalijumuisha vipengele vyote vilivyo kiini cha ujumbe wa kiungu, lengo lake la kutoa dhana sahihi ya Mwenyezi Mungu, na maelezo ya sheria yake, pamoja na maagizo yaliyohitajika kurekebisha jamii ya Waisraeli ambayo asili yake ilikuwa imeharibika kutokana na kuvumilia dhuluma na udhalilishaji kwa muda mrefu.

The sūrah then tells us how Moses was given the message and its contents: “We wrote for him on the tablets all manner of admonition, clearly spelling out everything.” (Verse 145) Reports and commentators give different accounts of these tablets. Some of them give very detailed descriptions which we imagine to have been taken from Jewish sources. Such accounts have found their way into commentaries on the Qur’ān. None of these details is authentically reported to have been given by God’s Messenger (peace be upon him). Therefore, we confine ourselves to the true Qur’ānic statement, not going an inch beyond it. Those descriptions neither add to, nor detract anything from the nature of those tablets. What were these tablets and how they were written are matters that do not concern us, since no authentic report has provided us with any details. What is important is the contents of those tablets. They included all aspects that were of the essence of the divine message, its aim of providing a true concept of God and details of His law, and the instructions needed to reform the Israelite community whose nature had been corrupted by enduring tyranny and humiliation for a long time.

"Yashike kwa nguvu na azma, na waamrishe watu wako wafuate yaliyo bora ndani yake." (Aya ya 145) Hii ni amri ya Mungu kwa Musa (amani iwe juu yake) kuchukua mbao zile na kutekeleza yaliyomo ndani yake kwa nguvu na azma.

“Implement them with strength and determination, and bid your people to observe what is best in them.” (Verse 145) This is a divine order to Moses (peace be upon him) to take those tablets and implement their contents with strength and determination.

Zaidi ya hayo, alipaswa kuwaamuru watu wake watekeleze majukumu yao magumu, kwa sababu haya ndiyo yaliyo bora kwao na yenye uhakika mkubwa wa kuleta mabadiliko makubwa katika hali yao. Namna amri hii inavyotolewa inaonyesha kuwa hii ndiyo njia sahihi ya kuurekebisha mwenendo wa Waisraeli. Walihitaji kuonyesha uzito na azma ya kutekeleza majukumu yao yaliyobainishwa kwao katika ujumbe wa Mungu. Lakini amri aliyopewa Musa pia inaonyesha kuwa hii ndiyo njia ambayo kila jamii inapaswa kuifuata kuelekea imani ya kiungu.

Moreover, he was to bid his people to fulfil their tough obligations because these were the best for them and the most certain to bring about a great transformation in their situation. The way this order is given suggests that this was the proper approach to reform the nature of the Israelites. They needed to show seriousness and determination to fulfil their obligations outlined to them in God’s message. But the order given to Moses also suggests that this is the approach to be followed by every community towards divine faith.

Imani ina umuhimu mkubwa mbele ya Mungu, na katika kadiri inavyohusu ulimwengu huu na jinsi Mungu anavyoendesha mambo yake kwa mapenzi yake. Pia ina umuhimu mkubwa katika historia ya binadamu, maisha ya mwanadamu duniani, na katika akhera pia. Kanuni ya maisha iliyofafanuliwa na imani ya kimungu imejengwa juu ya dhana ya msingi ya umoja wa Mungu, Bwana pekee wa ulimwengu, ambaye wanadamu wote ni watumwa wake. Hivyo inabadilisha maisha ya binadamu kwa ujumla, na kuyapa mwelekeo tofauti kabisa na njia zote zilizowekwa na ujinga, zinazompa uungu wa ulimwengu viumbe wengine badala ya Mungu.

Faith is a matter of great importance in God’s view, and in as far as this universe is concerned and how God conducts its affairs by His will. It is also a matter of great importance in human history, man’s life on earth, and in the hereafter as well. The code of living detailed by the divine faith is based on the basic concept of God’s oneness, the only Lord in the universe, to whom all mankind are servants. It thus transforms human life in general, giving it a direction that is totally different from all courses chartered by ignorance that assign lordship in the universe to beings other than God.

Kitu kinachoonekana kwa uzito mkubwa na Mungu, na kina umuhimu wa pekee katika ulimwengu, maisha ya binadamu na historia, lazima kichukuliwe kwa uzito, na hakiwezi kuwa bila athari kubwa kwa watu. Hakiwezi kabisa kufanyiwa mzaha au kupuuzwa. Ni jambo zito kwa yenyewe, na linadai hatua za dhati. Lakini uzito wa namna hiyo hauwezi kuvumiliwa na watu ambao, kwa asili yao, huchukulia kila kitu kwa wepesi mkubwa. Hii haimaanishi ukali wowote, ugumu usio na sababu au msimamo uliopitiliza. Hayo hayana uhusiano wowote na imani ya kimungu. Maana yake ni kwamba mtazamo lazima uwe wa dhati, na utekelezaji ufanywe kwa nguvu na azma thabiti.

What is viewed so seriously by God and enjoys such importance in the universe, human life and history must be taken seriously and cannot but have a strong effect on people. It simply cannot be trifled with or taken lightly. It is a serious matter in itself, and it demands serious action. But such seriousness cannot be tolerated by people who, by their nature, take everything very lightly. This does not mean any rigidity, complexity or extremism. None of these have anything to do with divine faith. It simply means that the approach must be serious and the implementation must be carried out with strength and determination.

Hali ya Wana wa Israili hasa ilihitaji maagizo mazito kama hayo, baada ya kuharibiwa kwao na kipindi kirefu cha udhalilishaji huko Misri. Imebainishwa kwamba amri zote alizopewa Wana wa Israili zilifungamanishwa na msisitizo wa ziada, ili kuwafundisha kuwa wakweli, wanyoofu na wenye azma. Hili linatumika kwa jamii yoyote ambayo imepitia kipindi kirefu cha kutawaliwa, kudhalilishwa na kudhulumiwa. Baada ya kipindi kama hicho, ni jambo la kawaida kwa watu kuwa wajanja wa kupinda katika jinsi wanavyoshughulikia kila jambo, kwa sababu kipaumbele chao kimekuwa ni kuepuka matatizo na kufanya tu yale yaliyo rahisi. Tunaona hili kwa uwazi sana katika jamii nyingi za leo ambazo zinajaribu kukwepa imani ili zisitekeleze wajibu wake. Wao huungana tu na umati, kwa sababu kuwa sehemu ya umati hakugharimu sana.

The nature of the Children of Israel in particular required such a serious instruction after it had been corrupted by a long period of humiliation in Egypt. It is noted that all commandments given to the Children of Israel were coupled with added emphasis in order to train them to be serious, straightforward and determined. This applies to any community that may have suffered a long period of subjugation, humiliation and tyranny. After such a period, it is only natural that people should become devious in the way they approach all matters, because their priority has been to avoid trouble and do only that which is easy. We can see this very clearly in many contemporary communities which try to evade faith in order not to fulfil its obligations. They simply join the crowd, because being one of a crowd does not cost much.

Badala ya kutekeleza amri za Mungu, Mungu anamwahidi Musa na watu wake kwamba atawaweka imara katika ardhi na kuwafanya warithi ardhi ambayo wakati huo ilikuwa mikononi mwa jamii ya wakosaji: "Nitawaonyesha makao ya wakosaji." (Aya ya 145)

In return for carrying out God’s orders, God promises Moses and his people to establish them in the land and to cause them to inherit the land which was then in the hands of a transgressor community: “I shall show you the abode of the transgressors.” (Verse 145)

Huenda hii ni rejea ya Nchi Takatifu, ambayo wakati huo ilikuwa mikononi mwa jamii ya washirikina. Basi hii ilikuwa habari njema aliyopewa Wana wa Israeli kwamba hakika wangeitwaa Nchi Takatifu. Ni kweli kwamba Wana wa Israeli hawakuingia Nchi Takatifu wakati wa uhai wa Musa, lakini hiyo ilikuwa kwa sababu mageuzi yao yalikuwa bado hayajakamilika, na tabia zao bado hazijanyoshwa. Tukumbuke kwamba walisimama mipakani mwake, wakimwambia Mtume wao: "Watu wenye nguvu wanaishi katika nchi ile, na hakika hatutaingia humo mpaka watoke humo. Wakitoka, basi tutaingia." (5: 22) Wale waumini wawili waliomcha Mungu kwa kweli walipowasihi waingie kwa nguvu Nchi Takatifu, walimwambia Musa kwa ukorofi wote ambao waoga pekee wanaweza kuuonyesha, kama punda wa kutupa mpanda farasi wake kwa miguu, wakisema: "Hakika hatutaingia kamwe maadamu wao wamo humo. Nenda wewe na Mola wako mkapigane, nyinyi wawili; sisi tutakaa hapa." (5: 24) Hii inaeleza tabia yao ya uoga ambayo haiwezi kusimama imara mbele ya wajibu wowote mzito. Imani na sheria alizopewa Nabii Musa (amani iwe juu yake)

Most probably this is a reference to the Holy Land which was at the time in the hands of a pagan community. Thus, this was happy news given to the Israelites that they were certain to take over the Holy Land. It is true that the Children of Israel did not enter the Holy Land in Moses’s lifetime, but that was because their reformation was as yet incomplete, and their nature not yet straightened. We should remember that they stood at its borders, saying to their Messenger: “Mighty people dwell in that land, and we will surely not enter it unless they depart from it. If they do depart, then we will enter.” (5: 22) When two believers who truly feared God urged them to force their way into the Holy Land, they spoke to Moses with all the rudeness only cowards can command, just like a mule that kicks its driver, saying: “We will never go in so long as they are in it. Go forth, then, you and your Lord, and fight, both of you. We shall stay here.” (5: 24) This describes their cowardly nature which cannot stand up to any serious obligation. The faith and the law given to the Prophet Moses (peace be upon him)

na amri ya Mungu ya kwamba alichukulie jambo hilo kwa uzito na kulitekeleza kwa nguvu na azma iliyolenga kubadilisha hali ile ya asili. Kwa hiyo, aliamriwa pia kuwaagiza watu wake wasimame imara mbele ya magumu yanayohusika katika kutekeleza sheria ya Mungu.

and the divine commandment that he should take it seriously and implement it with strength and determination aimed at transforming that nature. Hence, he was also ordered to bid his people to stand up to the difficulties involved in implementing God’s law.

Mwishoni mwa tukio hili tunapata kauli iliyo wazi kuhusu kitakachowapata hatimaye wale wanaopinga kila haki na kuendelea kiburi, wakigeuka kwa makusudi kutoka kila ishara ambayo Mungu amewapa na kila amri aliyoitoa. Kauli hiyo inaeleza kwa uwazi na usahihi asili ya aina hii ya watu, ikitumia mguso wote wa kisanaa wa mtindo wa Qur’ani.

At the end of this scene we have a clear statement of what will eventually happen to those who defy every right and behave arrogantly, turning away deliberately from every sign God has given and every directive He has issued. The statement plainly and accurately describes the nature of this type of people, using all the artistic touches of the Qur’ānic style.

Nitawageuza mbali na ishara zangu wale ambao, bila haki yoyote, wanajivuna duniani; kwani, ingawa wanaweza kuona kila ishara, hawaiamini. Wakiona njia ya uongofu, hawachagui kuifuata, lakini wakiona njia ya upotevu, wanaichagua kuwa njia yao; kwa sababu wanazikanusha ishara zetu na hawazijali. Wale wanaozikanusha ishara zetu na kukanusha uhakika wa kukutana Akhera watayaona matendo yao yote yakiporomoka. Je, watalipwa kwa jambo lolote isipokuwa lile walilolitenda? (Aya 146-147)

I will turn away from My revelations those who, without any right, behave arrogantly on earth: for, though they may see every sign, they do not believe in it. If they see the path of righteousness, they do not choose to follow it, but if they see the path of error, they choose it for their path; because they disbelieve in Our revelations and pay no heed to them. Those who deny Our revelations and the certainty of the meeting in the Hereafter will see all their works collapse. Are they to be rewarded for anything other than what they have done? (Verses 146-147)

Mungu anatangaza kwamba ni mapenzi yake kuwageuza watu kama hao mbali na ufunuo wake, ili wasiweze kuuitikia. Hivyo, hawatanufaika na ishara zake katika kitabu kilicho wazi cha ulimwengu, wala na ufunuo wake aliowateremshia wajumbe wake.

God declares that it is His will to turn such people away from His revelations so that they cannot respond to them. Thus, they will not benefit by His signs in the open book of the universe, or by His revelations that He has sent down to His messengers.

Hili ni matokeo ya matendo yao wenyewe, kwa sababu ni wao waliokanusha ishara za Mwenyezi Mungu na kutozingatia hata kidogo.

This is the result of their own action, because it is they who have disbelieved in God’s revelations and paid no heed to them.

Watu kama hao wanaletwa mbele ya macho yetu kwa uwazi kabisa, ili tuweze kuona kupitia maneno ya Qur'ani jinsi wanavyotembea na jinsi wanavyotabasamu, kwani wao "bila haki yoyote, hujifanya wakubwa katika ardhi." (Aya ya 146) Haina haja kusema kwamba hakuna mtu anayeweza kuwa na kiburi na majivuno kwa haki. Kwa hakika, kiburi ni sifa inayomilikiwa na Mungu peke yake, wala hashiriki nayo mwingine yeyote. Kila mara binadamu anapofanya kiburi kuwa alama ya tabia yake, hufanya hivyo bila haki yoyote. Aina mbaya zaidi ya kiburi ni kudai utawala juu ya watu wengine, kutunga sheria zinazopingana na sheria ya Mungu, na kuwalazimisha watu kutii sheria hizo za uongo. Kutokana na msingi huu wa kiburi ndipo hutokea tabia zote za kujikweza. Mambo mengine yote ni ya pili kwake: "Wakiona njia ya uongofu, hawaichagui kuifuata; lakini wakiona njia ya upotevu, wanaichagua kuwa njia yao." (Aya ya 146)

Such people are brought vividly before our own eyes so that we can see through the Qur’ānic words how they move about and how they smile, for they “without any right, behave arrogantly on earth.” (Verse 146) Needless to say, no one can be rightfully arrogant and proud. Indeed, pride is an attribute that belongs to God alone, and He shares it with no other partner. Whenever a human being makes pride the mark of his behaviour, he does so without any right. The worst type of pride is to claim lordship over other people, enacting legislation that is at variance with God’s law, and forcing people to submit to such false legislation. It is from this basic aspect of pride that all arrogant behaviour emanates. All other aspects are secondary to it: “If they see the path of righteousness, they do not choose to follow it, but if they see the path of error, they choose it for their path.” (Verse 146)

Ḥaqīqatuhu hādhihi nafsun ḍāllatun taʿdilu ʿani l-ṭarīqi l-mustaqīmi kullamā raʾat dhālika, wa tufaḍḍilu ṭarīqa l-ḍalāli fī kulli furṣatin. Wa yabduu annahu yamlukuʿ āliyyatan tuḥarriḍuhā ʿalā dhālika bi-shakli-hā. Hādhihi hiya l-ṣifatu l-ʾasāsiyyatu li-hāʾulāʾi l-mutakabbirīna alladhīna qaḍā Allāhu ʾan yuʿāqibahum liʾannahum radduū āyātihi, fa-yaṣrifuhum ʿanhā ilā l-abad. Naltaqī bi-hāʾulāʾi wa-naʿrifuhum min mulāmiḥihim wa-khiṣālihim. Ka-annahum yaʿdilūna ʿani l-ḥaqqi wa-yakhtāruna l-ḍalāla bi-lā jahdin wa-lā tafakkurin. Hum ʿumyun ʿan al-dalāʾili al-ṣaḥīḥati, wa-dāʾiman mustaʿiddūna li-mā yuʾaddī ilā l-ḍalāl. Wa fī nafs al-waqt, yuṣrafūna ʿan āyāti Allāhi wa-waḥyihi, fa-lā yastajībūna lahā abadan. Note: the original says "God," so I have written "Allāh" in transliteration above, but the Swahili translation below uses "Mungu" as the rules require. **Swahili translation:** Hii ni nafsi potovu inayoondoka kutoka njia ya uongofu kila inapouona, na kupendelea njia ya upotovu katika kila fursa. Inaonekana ina utaratibu fulani unaoisukuma kufanya hivyo. Hii ndiyo sifa kuu ya watu hawa wenye kiburi ambao Mungu amekusudia kuwaadhibu kwa kukataa ishara zake. Basi, Yeye huwageuza mbali na ishara hizi milele. Sisi hukutana na watu wa aina hii na kuwatambua kwa sura zao na tabia zao. Ni kana kwamba wanageuka mbali na uadilifu na kuchagua upotovu bila juhudi wala kutafakari. Ni vipofu kwa viashiria sahihi, daima wako tayari kupokea kile kinachoongoza kwenye upotovu. Wakati huo huo, wamegeuzwa mbali na ishara na ufunuo wa Mungu, hivyo kamwe hawatajibu kwake.

This is then an erring nature that moves away from the path of righteousness whenever it sees it, and prefers the path of error at every opportunity. It seems to have a mechanism that prompts it in such a fashion. This is the main characteristic of such arrogant people whom God has willed to punish for rejecting His signs. Thus, He turns them away from these signs forever. We meet such people and recognize them by their features and characteristics. It is as if they turn away from righteousness and choose error without effort or contemplation. They are blind to the right indicators, always receptive of what leads to error. At the same time, they are turned away from God’s signs and revelations, so that they will never respond to them.

Hakuna kikomo kwa Mungu katika Utukufu Wake. Kupitia miguso ya haraka na maneno rahisi ya Qur'āni, watu hawa wanajitokeza mbele yetu kwa uwazi hivi kwamba karibu tunasema: ndiyo, tunawajua. Kwa maneno mengine, maelezo haya yanamfaa kikamilifu mtu tunayemjua kwa jina.

Limitless is God in His Glory. Through quick touches and simple Qur’ānic expressions, these people appear in front of us so vividly that we almost declare: yes we know them. In other words, the description perfectly fits someone we know by name.

Adhabu inayohakikisha maangamizi katika maisha haya pamoja na maisha ya Akhera ndiyo adhabu ya haki na inayostahili kwa aina hii ya watu. Ni aina ya watu wanaokataa ufunuo wa Mwenyezi Mungu na kuugeuza migongo yao, wanaojifanya wenye kiburi duniani na kuiacha njia ya uongofu kila wanapoiona, wakiharakisha daima kufuata njia ya upotofu. Ni tendo lao wenyewe ndilo linalostahiki adhabu kama hiyo na linalowaongoza kwenye maangamizi: "Kwa sababu wanazikanusha ishara Zetu na hawazitilii maanani." (Aya ya 146)

The punishment that ensures ruin in this life as well as in the life to come is indeed the just and fitting punishment for this type of person. It is the type who rejects God’s revelations and turns away from them, behaving arrogantly on earth and moving away from the path of righteousness whenever they see it, rushing always to follow the path of error. It is their own action that merits such punishment and leads them to ruin: “Because they disbelieve in Our revelations and pay no heed to them.” (Verse 146)

"Wale wanaokanusha ishara Zetu na kukutana na Mwenyezi Mungu Akhera, matendo yao yatapotea. Je, wanalipwa kitu kingine isipokuwa yale waliyokuwa wakiyatenda?" (Aya ya 147) Kauli ya Qur'ani hutumia neno maalum kueleza "kuporomoka" kwa matendo ya watu hao. Neno hilo limetokana na kinachotokea kwa ngamia jike anayekula mimea yenye sumu, ambapo tumbo lake huvimba kabla ya kufa. Hii ni taswira inayofaa kwa uongo unaorudiwa na wale wanaokanusha ufunuo wa Mwenyezi Mungu na hakika ya kukutana Akhera. Wao hujikweza, wakijaribu kuwavutia watu kwa ukuu wao wa kudhaniwa. Uongo wao huwaongoza kwenye maangamizi, kama vile ngamia anayekula mimea yenye sumu. Lakini matendo na vitendo vya wanaokataa hivyo vitaporomoka vipi?

“Those who deny Our revelations and the certainty of the meeting in the hereafter will see all their works collapse. Are they to be rewarded for anything other than what they have done?” (Verse 147) The Qur’ānic statement uses a special term for the “collapse” of those people’s works. It is derived from what happens to a she-camel which eats poisonous plants causing her belly to swell before she dies. This is an apt description which fits the falsehood reiterated by those who deny God’s revelations and the certainty of the meeting in the hereafter. They give themselves airs, trying to impress people of their assumed greatness. Their falsehood leads them to ruin just like the she-camel which eats poisonous plants. But how will the works and actions of those rejecters collapse?

Kwa mtazamo wa imani, tunaamini kwamba maonyo ya Mungu hakika yatatimia, bila kujali mwonekano wowote wa kinyume. Yeyote anayekanusha ufunuo wa Mungu na hakika kwamba watu wote watakusanywa kwake Akhera, kazi zake zote zitaharibika. Katika maisha ya kibinadamu, tunaona kwamba hili ndilo hasa linalotokea. Wale wanaokanusha ishara ambazo Mungu ameziweka kila mahali katika ulimwengu, au wanaokanusha ufunuo aliomshushia Mtume wake, na hivyo kukanusha hakika ya kukutana na Mungu Siku ya Hukumu, wamepotea. Wanaendelea kujitenga na maumbile ya ulimwengu, kwa kuwa ulimwengu unatii sheria ya Mungu. Hawana uhusiano wowote na ulimwengu, wala hawana msukumo wa kujiunganisha na kitendo kinachotimiza kusudi la kuwepo kwa ulimwengu. Kwa hiyo, kila kitendo wanachofanya watu hao hakika kitaporomoka, hata kama kinaonekana kustawi. Hii ni kwa sababu kitendo kama hicho hakiunganishwi na misukumo iliyokita mizizi katika msingi wa ulimwengu au lengo lake. Ni kama kijito kidogo kilichokatika kutoka chemchemi kuu; hatimaye kitakauka.

From the point of view of faith, we believe that God’s warnings will certainly come true, regardless of any contrary appearances. Whoever denies God’s revelations and the certainty that all people will be gathered to Him in the hereafter will have all his works ruined. In practice, we find that this is truly the case in human life. Those who deny the signs God has placed all over the universe or deny the revelations He has vouchsafed to His Messenger, and consequently deny the certainty of meeting God on the Day of Judgement, have gone astray. They continuously move away from the nature of the universe, because the universe submits to God’s law. They have no link with the universe and have no motivation to link themselves with the action that fulfils the purpose of universal existence. Hence, every action that such people perpetrate will certainly collapse, even though it may appear to be flourishing. This is because such action is not linked to the motives that are deeply rooted in the very basis of the universe or its goal. It is just like a little stream that gets cut off from the main spring. It will eventually dry out.

Wale wanaoona kwamba hakuna uhusiano wa karibu kati ya thamani za imani na mwenendo wa historia ya binadamu, na wale wanaopuuza mapenzi ya Mungu yanayoamua hatima ya kila mmoja wao wanaokataa thamani kama hizo, ndio hasa wanaoendelea kutojali ishara na ufunuo wa Mungu. Ni kwao ndiko tamko la Mungu linakohusika. Wao ndio ambao Mungu atawageuzia mbali ufunuo Wake na kuwaacha kwenye hatima yao isiyoepukika.

Those who see no close relationship between the values of faith and the movement of human history, and those who overlook God’s will which defines the destiny of everyone that denies such values are indeed the ones who continue to pay no heed to God’s signs and revelations. It is to those that God’s declaration applies. They are the ones whom God will turn away from His revelations and leave them to their inevitable destiny.

Wale wanaostaajabia mafanikio ya nje yanayopatikana na baadhi ya makafiri, bila kujua kuwa ni mafanikio ya muda mfupi tu, ni sawa na wale wanaostaajabia tumbo lililovimba la ngamia jike aliyekula mimea yenye sumu, wakidhani ni dalili ya afya njema, bila kujua kwamba kifo chake kiko karibu sana. Umma zilizotangulia zinatoa mifano iliyo wazi kabisa. Wale waliowafuata wanapaswa kujifunza mafunzo yatokanayo na uzoefu wao, na kutazama jinsi sheria ya Mungu isivyoshindwa kamwe. Mapenzi ya Mungu hakika yatatekelezwa.

Those who admire the apparent success achieved by some unbelievers, unaware that it is only a short term success, are like those who admire the swollen belly of a she-camel that has eaten poisonous plants, thinking it to be indicative of good health, unaware that its death is so close. Past nations provide very clear examples. Those who have succeeded them should learn the lessons to be derived from their experience and watch how God’s law never fails. God’s will is certain to be done.

Wakati Musa alipokuwa katika safari hii ya kipekee, akihudhuria kwa akili na hisia zake zote katika mkutano wake na Mola wake, mambo mengine yalikuwa yakitokea kwa watu wake. Alikuwa amejishughulisha kikamilifu na utume ambao akili zetu zinaweza tu kuutafakari lakini hatuwezi kuuona kwa macho; utume ambao mawazo yetu hayawezi kuufikiria, lakini roho zetu huchangamkia. Lakini wakati huo huo, watu wake walikuwa wakirudi kwenye ushirikina, wakijichukulia ndama asiye na uhai anayetoa sauti ya kukoroma, na kumfanya kuwa mungu wa kuabudiwa badala ya Mungu. Kuna, basi, pengo kubwa kati ya tukio la tisa na la kumi la hadithi. La kwanza lilituingiza katika upeo mtukufu ambamo tunamtazama utukufu wa kung'aa wa Mungu, huku la pili likituleta katika kina cha chini cha upotovu, khurafa na kutokuamini:

When Moses was on this unique trip, attending with all his faculties to his meeting with his Lord, something else was happening with his people. He was fully engaged with a mission that our minds can only contemplate but we cannot visualize; a mission our thoughts cannot conceive, but to which our spirits warm. But at that very same time, his people were relapsing into paganism, and taking to themselves a lifeless calf that issues a lowing sound, making of it a deity for worship in place of God. There is, then, a wide gulf between the ninth and tenth scenes of the story. The former took us into a sublime horizon in which we look up to the resplendent glory of God, while the latter brings us to a low depth of deviation, superstition and disbelief:

Wakati wa kutokuwepo kwake, watu wa Musa walijishughulisha na kuabudu sanamu ya ndama iliyotengenezwa kwa mapambo yao, iliyokuwa ikitoa sauti ya kukoroma. Je, hawakuona kwamba haiwezi kuzungumza nao wala kuwaongoza? Hata hivyo walijishughulisha na kuiabudu, kwa sababu walikuwa wakosaji. Baadaye, walipoingiwa na majuto, na kutambua kwamba walikuwa wamepotea, walisema: “Ikiwa Mola wetu Mlezi hatuhurumii na kutusamehe, hakika tutakuwa miongoni mwa waliopoteza.” (Aya 148-149)

In his absence, the people of Moses took to the worship of the effigy of a calf made of their ornaments, which gave a lowing sound. Did they not see that it could neither speak to them nor give them any guidance? Yet they took to worshipping it, for they were evildoers. When they were later afflicted with remorse, having realized that they had gone astray, they said: ‘if our Lord does not have mercy on us and forgive us, we shall certainly be losers.” (Verses 148-149)

Hiyo ilikuwa ni tabia ya asili ya Wana wa Israili, ambao hawakuweza karibu kusonga hatua moja kwenye njia iliyo nyoofu kabla ya kupotoka. Hawakuweza kabisa kujiinua, katika imani zao na mawazo yao, juu ya yale ya kimwili na yanayoonekana. Hata pumziko fupi la mawaidha na ukumbusho lingeweza kuwafanya warudi tena kwenye kufuru.

That was typical of the nature of the Israelites who could hardly move one step along the straight path before they deviated. They were hardly able to elevate themselves, in their beliefs and concepts, above what is physical and tangible. Even a short lull in exhortation and reminders could see them relapsing into disbelief.

Tuliona hapo awali jinsi walivyojaribu kumshawishi Nabii wao aweke mungu wa kuabudiwa kwao. Walifanya hivyo kwa sababu tu waliwaona watu washirikina wakiabudu masanamu.

We saw earlier how they tried to persuade their Prophet to set up a deity for them to worship. They did so only because they saw pagan people worshipping idols.

Nabii wao aliwakemea vikali kwa kuwa na mawazo kama hayo. Lakini walipoachwa wajishughulikie wenyewe na wakaona kiwiliwili tu cha ndama wa dhahabu aliyetengenezwa na Sāmirī kwa namna ambayo ndama yule angeweza kutoa sauti ya kukoroma, walifurahi sana na wakaelekeza ibada yao kwake. Sāmiri aliwaambia: "Huyu ndiye Mungu wenu na Mungu wa Musa, ambaye Musa amekwenda kukutana naye, lakini amesahau miadi yake." Labda hili lilisemwa kwa sababu ya zile usiku kumi za ziada ambazo ziliongezwa kwenye kipindi kilichopangwa kwa ajili ya Musa, ambacho watu wake hawakukijua. Musa alipokosa kurudi baada ya zile usiku thelathini za awali, Sāmiri aliwaambia watu wake: "Musa amesahau miadi yake na Mungu wake, kwa hiyo sasa Mungu wake yuko hapa. Huyu ndiye." Jambo la ajabu ni kwamba watu hao walisahau mafundisho yote ya nabii wao, ambaye alikuwa amewaambia mara kwa mara kwamba lazima wamwabudu Mola wao peke yake, Mola wa ulimwengu, ambaye haonekani kwa jicho la kawaida la binadamu. Hawakuwa hata wameyatafakari asili ya ndama yule, ambaye alitengenezwa na kuchongwa kwa mikono ya mtu miongoni mwao. Walikuwa wa aina ya watu wenye aibu. Qur'ani inashangazwa na watu kama hao kwa jinsi walivyowasilishwa kwa makafiri wa Makka waliokuwa wakiabudu sanamu na vinyago.

Their Prophet rebuked them severely for entertaining such thoughts. But when they were left to themselves and saw a mere body of a calf of gold made by the Sämirī in a way that allowed the calf to make a lowing sound, they were so excited and addressed their worship to it. The Sarnia said to them: “This is your and Moses’s God, whom Moses has gone to meet, but has forgotten his appointment.” Perhaps this was said because of the ten extra nights that were added to the period appointed for Moses, of which his people were not aware. When Moses did not return after the thirty original nights, the Sarnia said to his people: “Moses has forgotten his appointment with his God, so now his God is here. This is it.” The strange thing is that those people forgot all the teachings of their Prophet who had repeatedly told them that they must only worship their Lord, the Lord of the universe, who cannot be seen by the naked human eye. They did not even reflect on the nature of that calf which was shaped and fashioned by a man among them. They belonged to a disgraceful type of people. The Qur’ān wonders at such people as they are presented to the unbelievers in Makkah who worshipped idols and statues.

"Je, hawakuona kwamba hilo halikuweza kusema nao wala kuwaongoza? Lakini walilifanya kuwa kitu cha kuabudiwa, kwa kuwa walikuwa wakosaji." (Aya ya 148) Ni nani aliye mkosaji zaidi kuliko yule anayeabudu kitu kilichotengenezwa kwa mkono wa binadamu, ilhali ni Mungu aliyewaumba binadamu na kila wanachokitenda?

“Did they not see that it could neither speak to them nor give them any guidance? Yet they took to worshipping it, for they were evildoers.” (Verse 148) Who is a worse evildoer than one who worships something made by a human hand, when it is God who has created human beings and all that they do?

Haruni, Nabii (amani iwe juu yake), alikuwa bado miongoni mwao, lakini hakuweza kuwazuia wasiingie katika upumbavu huu wa kijinga. Pia kulikuwepo watu wachache wenye busara, lakini hawa hawakuweza kuwadhibiti umati uliokimbilia kugusa ndama wa dhahabu, hasa kwa sababu alitengenezwa kwa dhahabu, sanamu halisi ya Wana wa Israeli.

Aaron, the Prophet (peace be upon him) was still among them, but he was unable to stop them from sinking into this stupid idiocy. There were also a few wise people, but these could not restrain the masses who scrambled to touch the golden calf, particularly because it was made of gold, the true idol of the Israelites.

Hatimaye, mchezo wa kejeli ulipoisha, ukweli ukawa wazi kwa wote, na ikadhihirika kwa kila mmoja jinsi walivyozama mbali katika upotofu wa kijinga. Upotofu ukatoa nafasi kwa majuto: "Walipoingiwa na majuto baadaye, baada ya kutambua kwamba walikuwa wamepotea, walisema: 'Ikiwa Mola wetu Mlezi hatutarehemu na kutusamehe, hakika tutakuwa miongoni mwa waliopoteza.'" (Aya ya 149)

Eventually, the farce died down, the truth was clear to all, and it was plain to everyone how far into stupid error they had sunk. Error gave way to remorse: “When they were later afflicted with remorse, having realized that they had gone astray, they said: ‘If our Lord does not have mercy on us and forgive us, we shall certainly be losers.’” (Verse 149)

Hali ya Kiarabu inatoa taswira kwamba walikuwa wamekata tamaa kabisa, wasijue jinsi ya kutoka katika matatizo waliyojiingiza wenyewe. Walitambua kwamba kurudi nyuma huku hakungeweza kurekebishwa, kwa sababu kulikuwa kumeshatokea kweli. Hivyo, wakakiri: “Ikiwa Mola wetu Mlezi hatutaonea huruma na kutusamehe, hakika tutakuwa miongoni mwa wenye hasara.” (Aya ya 149) Kauli hii inaonyesha kwamba bado walikuwa na utayari fulani wa kufuata uongofu sahihi. Mioyo yao haikuwa imekuwa migumu kiasi cha kuwa migumu kuliko mawe, kama Mwenyezi Mungu anavyowaelezea katika Qur’ani (2: 74). Walipotambua kosa lao, walijawa na majuto na wakatambua kwamba wangeweza kuokolewa tu kwa rehema ya Mungu.

The original Arabic statement gives an impression that they were at a total loss, unable to determine how to get out of the trouble in which they had landed themselves. They realized that this relapse could not be corrected, because it had actually taken place. Hence, their admission: “If our Lord does not have mercy on us and forgive us, we shall certainly be losers.” (Verse 149) This statement suggests that they had still retained some willingness to follow the right guidance. Their hearts had not yet hardened to the extent of their being harder than stones, as God describes them in the Qur’ān (2: 74). When they recognized their error, they were afflicted with remorse and realized that they could only be saved by God’s mercy.

Yote haya yalitokea wakati Musa alipokuwa pamoja na Mola wake, akimwelekezea dua yake Yeye.

All this took place when Moses was with his Lord, addressing his appeal to Him.

Hakuwa anajua kile watu wake walichokuwa wamefanya wakati wa kutokuwepo kwake. Katika hatua hii, tukio la kumi na moja linatokea mbele ya macho yetu: "Musa alipowarudia watu wake, akiwa amejawa na ghadhabu na huzuni, alisema: 'Ni jambo baya kiasi gani mlilolifanya baada ya kuondoka kwangu! Je, mmejaribu kuharakisha amri ya Mola wenu?' Akatupa mbao zile, akamshika ndugu yake kwa kichwa, akamvuta kwake. Harun akalia: 'Ewe mwana wa mama yangu, watu walinidhania kuwa mnyonge, nao karibu wakaniua. Usiwaache adui zetu washangilie juu ya mateso yangu, wala usinihesabu pamoja na watu wanaodhulumu.' Akasema [Musa]: 'Mola wangu, nisamehe mimi na ndugu yangu, na tuingize katika rehema yako, kwani wewe ndiye Mwenye kurehemu zaidi kuliko wote wenye kurehemu.'" (Aya 150-151)

He was unaware of what his people had done in his absence. At this point, scene eleven is raised before our eyes: “When Moses returned to his people, full of wrath and sorrow, he said: ‘What an evil thing you have done in my absence! Have you tried to hurry up your Lord’s command?’ He put down the tablets and, seizing his brother by the head, he pulled him to himself. Cried Aaron, ‘Son of my mother, the people felt I was weak and they almost killed me. Do not let our enemies rejoice over my affliction, and do not count me among the evil-doing folk.’ Said [Moses]: ‘My Lord, forgive me and my brother, and admit us to Your grace: for You are indeed the most merciful of those who are merciful.‘“ (Verses (Verses 150-151)

Tunaona jinsi Musa alivyokuwa na hasira kali sana. Hasira inaweza kuonekana katika alichosema na alichokifanya, hasa kumshika ndugu yake kichwani na kumvuta: "Ni jambo baya mlilolifanya baada yangu! Je, mlitaka kuharakisha amri ya Mola wenu?" "Akamshika ndugu yake kwa kichwa, akamvuta kwake." (Aya ya 150)

We see how terribly angry Moses was. Anger can be felt in both what he said and did, particularly seizing his brother by the head and dragging him: “’What an evil thing you have done in my absence! Have you tried to hurry up your Lord’s command?’ Seizing his brother by the head, he pulled him to himself” (Verse 150)

Lakini ilikuwa haki kabisa kwamba Musa ahisi hasira sana. Alikuwa amepata mshtuko mkubwa na mshangao wa kuumiza. Kwa hiyo alisema kwa sauti: "Ni tendo baya kabisa mliloifanya baada ya kuondoka kwangu!" (Aya 150) Nilikuacheni mkifuata mwongozo wa kweli, nanyi mkarudi nyuma kwenye upotovu. Kabla sijaondoka, mlikuwa mkimwabudu Mungu peke yake, na nilipokuwa mbali mkaanza kuabudu ndama wa kawaida asiye na uhai, aliyekuwa akitoa sauti ya kukoroma. "Je, mmejaribu kuharakisha amri ya Mola wenu?" (Aya 150) Hii inaweza kumaanisha kwamba walijaribu kuharakisha hukumu na adhabu ya Mungu, au inaweza kumaanisha kwamba walijaribu kuharakisha wakati wake uliowekwa.

Yet it was only right that Moses should feel very angry. He had received a terrible shock and a painful surprise. Hence he exclaimed: “What an evil thing you have done in my absence!” (Verse 150) I left you following right guidance, and you relapsed into error. Before I left, you were worshipping God alone, and while I was away you took to the worship of a mere lifeless calf that gave a lowing sound. “Have you tried to hurry up your Lord’s command?” (Verse 150) This could mean that they were trying to hurry God’s judgements and punishment, or it could mean that they tried to hasten his appointment.

"Aliweka chini mbao zile, akamshika ndugu yake kwa kichwa, akamvuta kwake." (Aya ya 150) Hii ni hatua kali sana. Mbao zile zilikuwa na sheria ambayo Mungu alikuwa amempa. Musa asingeweza kuziweka chini isipokuwa katika hali ya hasira kali iliyomfanya apoteze udhibiti wa nafsi yake. Tena, kumvuta ndugu yake kwa kichwa ni dalili ya mwitikio uleule, kwa sababu Harun alikuwa Nabii mtukufu, amejaa imani na uchamungu.

“He put down the tablets and, seizing his brother by the head, he pulled him to himself” (Verse 150) This is a very strong reaction. Those tablets contained the law God had given him. Moses would not put those tablets down except in a state of extreme anger which caused him to lose control of himself. Again, dragging his brother by the head is indicative of the same reaction, because Aaron was a noble Prophet, full of faith and piety.

Haruni anamwomba Musa kwa kutumia uhusiano wa udugu alioshiriki naye, ili kutuliza hasira yake. Alieleza msimamo wake na kwamba hakuacha juhudi yoyote katika kujaribu kuwapa watu wake ushauri mzuri: “Akalia Haruni, ‘Ewe mwana wa mama yangu, watu walinihisi kuwa mnyonge, na karibu wakaniua.’” (Aya ya 150)

Aaron appeals to the bond of brotherhood that he had with Moses, in order to cool his temper. He explained his attitude and that he spared no effort in trying to give good counsel to his people: “Cried Aaron, ‘Son of my mother, the people felt I was weak and they almost killed me.’“ (Verse 150)

Taarifa hii inatupa picha ya jinsi Waisraeli walivyokimbilia kuabudu ndama wa dhahabu. Walikaribia kumuua Harun alipojaribu kuwazuia. "Ewe mwana wa mama yangu!" Huo ni wito wa kuomba huruma kwa kutegemea uhusiano wa damu. "Watu walidhani mimi ni dhaifu, nao wakakaribia kuniua." (Aya ya 150) Hiyo ni picha wazi ya msimamo wake mwenyewe.

This statement gives us an impression of how the Israelites scrambled to worship the golden calf. They almost killed Aaron when he tried to restrain them. “Son of my mother!” That address is an appeal to a bond of compassion. “The people felt I was weak and they almost killed me.” (Verse 150) That is a vivid description of his own attitude.

"Usiwaache adui zetu wafurahie mateso yangu." (Aya 150) Tena, Haruni anatoa rai kwa uhusiano unaopaswa kuhakikisha msaada wa pande zote kati ya ndugu hao wawili, kwa sababu maadui wao wangefurahia mateso yake.

“Do not let our enemies rejoice over my affliction.” (Verse 150) Again, Aaron is appealing to a bond that should ensure mutual support between the two brothers, because their enemies would gloat over his affliction.

"Wala usinihesabu miongoni mwa watu wanaodhulumu." Mimi sikushiriki katika upotevu wao wala matendo yao maovu. Nilijitenga na kitendo chao.

“And do not count me among the evil-doing folk.” (Verse 150) I did not share in their error or evil deeds. I dissociated myself from their action.

Katika hatua hii, Musa anaanza kutulia, kwa sababu ndugu yake hakujibu hasira kwa hasira. Alieleza tu msimamo wake na nia yake. Kwa hiyo, Musa anamgeukia Mola wake na kuomba msamaha kwa ajili yake mwenyewe na kwa ajili ya ndugu yake kutoka kwa Mwenye rehema zaidi.

At this point, Moses begins to cool down, because his brother did not meet anger with anger. He simply explained himself and his attitude. Therefore, Moses turns to his Lord and seeks forgiveness for himself and his brother from the most merciful.

Akasema [Musa]: "Mola wangu, nisamehe mimi na ndugu yangu, na utukaribishe katika rehema yako; kwani wewe ndiye Mwenye kurehemu zaidi kuliko wote wenye kurehemu..." (Aya ya 151)

“Said [Moses]: ‘My Lord, forgive me and my brother, and admit us to Your grace: for You are indeed the most merciful of those who are merciful...’” (Verse 151)

Katika hatua hii, hukumu ya mwisho inatolewa na Yule mwenye mamlaka ya kutoa hukumu kama hiyo. Maneno ya Mungu yanafuata moja kwa moja yale ambayo Qur'ani inasimulia kuhusu maneno hayo kwa mtindo unaojulikana wa Qur'ani: "Hakika wale waliojifanyia ndama wataghadhibiwa sana na Mola wao, na watapata unyonge katika maisha haya. Hivyo ndivyo tunavyowalipa wanaozua uongo. Lakini wale waliotenda maovu kisha wakatubu baadaye na kuamini kweli, hakika Mola wako baada ya toba hiyo ni Mwenye kusamehe, Mwenye rehema." (Aya 152-153)

At this point, the final judgement is passed by the One who has the authority to give such a judgement. God’s words follow directly on what the Qur’ān relates of the words in the familiar Qur’ānic fashion: “Those who took to worshipping the calf have surely incurred their Lord’s wrath, and disgrace [will be their lot] in this life. Thus do We reward those who invent falsehood. But those who do evil deeds and later repent and truly believe will surely, after such repentance, find your Lord to be much-forgiving, most merciful.” (Verses 152-153)

Huu ni hukumu na ahadi. Watu waliomwabudu ndama hakika watapata ghadhabu ya Mungu na hakika watapata fedheha katika maisha haya. Wakati huo huo, kanuni ya Mungu inabaki kuwa halali: wale wanaotubu baada ya kukosea hakika watapata msamaha wa Mungu na rehema Yake. Hii ina maana kwamba Mungu anajua kikamilifu kwamba wale waliomwabudu ndama hawatarejea kwa Mungu kwa toba ya kweli. Hakika walifanya vya kutosha kufanya kanuni hiyo ya kudumu isiwahusu. Historia inaonyesha kwamba hali ilikuwa hivyo. Wana wa Israeli waliendelea kufanya tendo moja la dhambi baada ya jingine, na Mungu aliendelea kuwasamehe mara kwa mara, hadi hatimaye wakastahili kukataliwa kwa kudumu na Mungu: "Hivyo ndivyo Tunavyowalipa wale wanaozua uongo." (Aya ya 152) Hili linawahusu wote wanaozua uongo. Kila uhalifu unaporudiwa mara kwa mara, iwe ni na Wana wa Israeli au watu wengine wowote, basi adhabu yake hakika itatumika.

This is a judgement and a promise. The people who worshipped the calf were certain to incur God’s anger and were certain to be at the receiving end of disgrace in this life. At the same time, God’s rule remains valid: those who repent after having misbehaved are certain to receive God’s forgiveness and His mercy. This means that God is fully aware that those who worshipped the calf would never turn back to God in sincere repentance. They were sure to do enough to make that permanent rule inapplicable to them. History shows that this was the case. The Children of Israel continued to do one sinful act after another, and God continued to forgive them time after time, until eventually they incurred God’s permanent rejection: “Thus do We reward those who invent falsehood.” (Verse 152) This applies to all the inventors of falsehood. Whenever the crime is repeated, time after time, whether by the Children of Israel or any other people, then its punishment is certain to apply.

Ahadi ya Mungu hakika itatimia. Amewahukumu wale waliojielekeza kuabudu ndama kuwa chini ya ghadhabu Yake na kudhalilishwa. Sehemu ya mwisho ya hukumu Yake ni kwamba Angewatuma, mara kwa mara hadi Siku ya Hukumu, watu ambao watawasababishia mateso makubwa. Inaweza kutokea kwamba katika kipindi fulani cha historia wanaonekana kuwa na nguvu na ushawishi mkubwa kiasi kwamba huwawezesha kuwatendea kwa kiburi watu wa mataifa mengine. Wanaweza kuonekana kuwa na utajiri mkubwa unaowapa nguvu nyingi. Wanaweza kuweza kudhibiti vyombo vya habari vya dunia; na wanaweza hata kuwa na usemi wa maamuzi katika kuingiza serikali, katika nchi mbalimbali, zinazofanya kazi kwa matakwa yao. Tunaweza kuona haya yote na mengi zaidi, lakini hili halipingani na onyo la Mungu kwao wala hukumu Yake. Vitendo hivi vyote vitafanya kazi dhidi yao, kwani watu watalea chuki yao ambayo hatimaye itawaangamiza.

God’s promise will certainly come true. He has condemned those who took to worshipping the calf to be subject to His anger and to be disgraced. The last part of His condemnation was that He would be sending them, time after time, until the Day of Judgement, people who would inflict on them great suffering. It may happen that in a certain period of history they appear to exercise so much power and influence which enables them to behave arrogantly towards the Gentiles. They may appear to have enormous wealth which gives them so much power. They may be able to control the world’s media; and they may even have a decisive say in bringing in governments, in different countries, that do their bidding. We may see all this and a great deal more, but this does not contradict God’s warning to them or His condemnation. All these actions will work against them, as people will nurture their hatred which will eventually destroy them.

Wanaweza kuwashinda watu wa Palestina, kwa mfano, kwa sababu watu hao wameacha imani yao na si Waislamu tena. Hawakusanyiki chini ya bendera ya imani ya Kiislamu, badala yake wanainua bendera ya utaifa au ya ubaguzi wa rangi. Juhudi zao zinaishia katika kushindwa, na Israeli inaweza kuwashinda. Lakini hali hii haitadumu milele. Watu hawa wa Kiarabu wamekuwa katika hali ya kutojua kabisa njia pekee, silaha pekee na bendera pekee iliyowapa ushindi kwa miaka elfu moja, na ambayo bila shaka itawapa ushindi tena. Wanapoziacha, hakika watashindwa. Ukosefu huo wa ufahamu unatokana na sumu iliyoingizwa katika jamii ya Waislamu na nguvu za kikoloni za Kizayuni na Kikristo, ambazo zinajaribu kuendeleza hali hii kupitia tawala wanazoziweka katika ulimwengu wa Kiislamu. Lakini yote haya hayatadumu. Jamii ya Waislamu itaamka tena. Vizazi vijavyo vya Waislamu vitajiandaa kwa silaha zile zile walizotumia babu zao. Naniajuaye, lakini siku moja ubinadamu utaamka na kutambua udhalimu wa Wayahudi wa Kizayuni. Kisha watachukua hatua ya kuyafanya maonyo ya Mungu yatimie na kuwarudisha Wayahudi wa Kizayuni katika hali ya unyonge na aibu ambayo Mungu amewahukumu nayo. Kama ubinadamu hautaamka, basi hakika vizazi vijavyo vya Waislamu vitaamka. Tuna uhakika kabisa wa hili.

They can overcome the people in Palestine, for example, because those people have abandoned their faith and are no longer Muslims. They do not rally under the banner of the Islamic faith, but instead they hoist a nationalist or racist banner. Their efforts end in failure and Israel is able to overcome them. But this state of affairs will not last forever. These Arab people have been in a state of total unawareness of the only method, weapon and banner which saw them victorious for a thousand years, and which is certain to make them victorious again. When they abandon them, they are sure to be defeated. Such lack of awareness comes as a result of the poison injected in the Muslim community by Zionist and Christian imperialist forces, which try to perpetuate such a state of affairs through the regimes they establish in the Muslim world. But all this will not last. There will be a re-awakening of the Muslim community. Future Muslim generations will equip themselves with the same weapons as their forefathers. Who knows, but humanity will one day wake up to recognize the tyranny of the Zionist Jews. They will then act to make God’s warnings come true and return the Zionist Jews to the state of humiliation and disgrace to which God has condemned them. If humanity will not wake up, then certainly future Muslim generations will. We are absolutely certain of this.

Aya hizi mbili zinatumika kama kituo cha kusimama, ili kutoa maoni kuhusu hatima ya mwisho ya wale waliomwabudu ndama, waliozua uongo dhidi ya Mungu. Zimekuja katikati ya tukio hili, lakini kisha sura inarudi kulitaja tena: "Kisha hasira ya Musa ilipotulia, alizichukua zile mbao, ambazo juu yake palikuwa na maandishi yenye mwongozo na rehema kwa wale wanaomcha Bwana wao." (Aya ya 154)

Those two verses serve as a pause in order to comment on the ultimate destiny of those who worshipped the calf inventing falsehood against God. They come in the middle of this scene, but then the sūrah picks it up again: “Then when his wrath had subsided, Moses took up the tablets, upon which was inscribed a text of guidance and grace to those who stood in awe of their Lord.” (Verse 154)

Mtindo wa Qur'ani humfanya hasira kuwa kama kitu hai chenye kumiliki udhibiti juu ya Musa, kikiamuru vitendo vyake. Lakini hasira inapotulia na misukumo yake kufifia, Musa hurejesha udhibiti wa nafsi yake. Anachukua zile mbao, ambazo, kama tunavyoambiwa tena, zina mwongozo na rehema kwa wale wanaomcha Mungu na kufungua mioyo yao kupokea mwongozo na rehema Yake. Kweli, kutolewa kwa mwongozo wenyewe ni tendo la neema. Hakuna aliye mwenye huzuni zaidi kuliko mtu aliyepotoka asiyeweza kuona nuru, au nafsi iliyopotea isiyo na imani wala mwongozo. Ni kumcha Mungu kunakofungua mioyo ili ipokee mwongozo na kuitayarisha kujibu ipasavyo. Ni Mungu, Muumba wa mioyo, anayetaja ukweli huu. Ni nani anayezijua mioyo hii kuliko Mola aliyeiumba?

The Qur’ānic style personifies anger as if it is a living thing that exercises control over Moses, dictating his actions. But when it subsides and its promptings die down, Moses regains his self-control. He picks up the tablets, which, as we are told again, contain the guidance and mercy for those who fear God and open their hearts to receive His guidance and mercy. Indeed, the very provision of guidance is an act of grace. No one is more miserable than a deviant person who cannot see the light, or a soul that is lost without faith and without guidance. It is the fear of God that opens hearts to receive guidance and prepares them to respond properly. It is God, the Creator of hearts, who states this fact. Who knows these hearts better than the Lord who created them?

Sura hii kisha inaanza tukio jipya, ambalo tunamwona Musa akiwachagua watu sabini miongoni mwa watu wake: {Musa aliwachagua watu sabini miongoni mwa watu wake waje kwa wakati uliowekwa na Sisi. Kisha waliposhikwa na mtetemeko mkali, alisema: "Mola wangu, lau ingekuwa mapenzi Yako, ungeliweza kuwaangamiza hao na mimi mwenyewe, zamani. Je, Utatuangamiza kwa sababu ya yale yaliyofanywa na wapumbavu miongoni mwetu? Hii ni mtihani tu ulioamuru, ambao kwao unamwacha apotee yule Unayemtaka, na unamwongoza kwenye njia iliyonyooka yule Unayemtaka. Wewe peke yako ndiye mlinzi wetu: basi tupe msamaha na tuonyeshe rehema. Wewe ndiye bora wa wote wanaosamehe. Tuamulie yaliyo mema, duniani na Akhera. Kwako peke yako tunarejea." Mungu akajibu: "Ninamwadhibu yeyote nimtakaye kwa adhabu Yangu, na rehema Yangu inaenea kila kitu; kwa hiyo nitaiwekea wale wanaojiepusha na uovu, na kutoa sadaka, na wanaoamini Ishara Zetu — wale wanaomfuata Mtume, Nabii asiyejua kusoma na kuandika, ambaye watamkuta ameandikwa katika Torati na Injili walizo nazo. Anawaamrisha kutenda mema na kuwakataza yaliyo maovu, na anawahalalishia vitu vizuri, na anawaharamishia vile vichafu. Anawaondolea mizigo yao na minyororo iliyowalemea. Basi wale wanaomwamini, wakamheshimu na kumsaidia, na kuufuata nuru iliyoteremshwa pamoja naye, hao ndio watakaofaulu.}" (Aya 155-157)

The sūrah then begins a new scene, in which we see Moses selecting seventy men from among his people: “Moses chose out of his people seventy men to come at a time set by Us. Then, when they were seized by violent trembling, he said: ‘My Lord, had it been Your will, You could have destroyed them, and myself too, long ago. Would You destroy us because of what the weak-minded among us have done? This is only a trial You have ordained, whereby You allow to go astray whom You will, and You guide aright whom You will. You alone are our guardian: grant us, then, forgiveness and bestow mercy on us. You are the best of all those who do forgive. Ordain for us what is good, both in this world and in the lift to come. To You alone we turn. [God] answered. I afflict anyone I wish with My torment while My grace encompasses all things; so I will confer it on those who steer away from evil, and spend in charity, and who believe in Our signs — those who follow the Messenger, the unlettered Prophet whom they shall find described in the Torah and the Gospel that are with them. He commands them to do what is right and forbids them to do what is wrong, and makes lawful to them the good things of life and forbids them all that is foul. He lifts from them their burdens and the shackles that weigh upon them. Those, therefore, who believe in him, honour and support him, and follow the light that has been bestowed from on high through him shall indeed be successful.’“ (Verses 155-157)

Ripoti zinatofautiana kuhusu sababu ya uteuzi huu. Huenda uliwekwa ili waweze kutangaza toba yao na kumwomba Mwenyezi Mungu awasamehe Wana wa Israeli baada ya kurudi tena katika upotofu na kukufuru. Katika sura ya pili, Al-Baqara (Ng'ombe), tunafahamu kwamba adhabu iliyowekwa kwa Waisraeli ilikuwa kwamba wajiue wenyewe, maana yake ni kwamba wale wema miongoni mwao wawaue wale waliokuwa wasiotii. Walifanya hivyo hasa hadi Mwenyezi Mungu aliwaamuru wakome na akakubali toba yao. Wale watu sabini walikuwa bora kuliko wengine miongoni mwao. Namna uchaguzi unavyoelezwa kwa Kiarabu huwafanya wasimame tofauti na jamii nzima ya Waisraeli.

Reports differ as to the reason for this appointment. It may have been set so that they would declare their repentance and pray to God to forgive the Children of Israel after they had sunk back into error and disbelief. In the second sūrah, The Cow, we learn that the penance imposed on the Israelites was that they should kill themselves, which means that the good ones among them should kill those who were disobedient. They did just that until God told them to stop and accepted their penance. Those seventy men were the best among them. The way the choice is expressed in Arabic makes them stand out from the whole community of Israelites.

Hata hivyo, nini kilimpata kundi hili teule? Walishikwa na mtetemeko mkali wakaanguka chini wakiwa wamepoteza fahamu. Sababu ya hili, kama inavyotajwa katika sūrah nyingine, ni kwamba waliomba kwa Musa awaonyeshe Mungu ili wamwamini na kukubali sheria aliyowapa Yeye katika mbao. Hii ni tabia ya asili ya Wana wa Israeli. Inawahusu wote, wema kwa waovu, kwa viwango tofauti. Jambo la ajabu zaidi ni kwamba walitoa ombi kama hilo wakati walitakiwa kutangaza toba yao na kutafuta msamaha wa Mungu.

Nevertheless, what happened to this choice group? They were seized by a violent trembling and dropped unconscious. The reason for this, as mentioned in another sūrah, was that they asked Moses to show them God so that they would believe him and accept the law He has given them in the tablets. This is typical of the nature of the Children of Israel. It applies to all of them, whether good or bad, in different measures. The most singular thing is that they should make such a request when they were supposed to declare their repentance and seek God’s forgiveness.

Musa, kwa upande wake, alimgeukia Mola wake akimwomba amjaalie msamaha wake na rehema zake, akitangaza unyenyekevu wake kamili kwake: "Walipokamatwa na mtetemeko mkali, alisema: 'Mola wangu, lau ingalikuwa mapenzi yako, ungaliweza kuwaangamiza hapo kabla, na mimi pia.'" (Aya ya 155) Hiyo ndiyo alama ya unyenyekevu kamili kwa uwezo wa Mungu. Musa anahakikisha kutangaza unyenyekevu wake mwenyewe anapoelekeza dua yake kwa Mungu amsamehe watu wake, amalize mtihani wao na awaepushe na maangamizi kwa sababu ya kitendo kilichofanywa na baadhi ya wapumbavu miongoni mwao: "Je, Wataka kutuangamiza kwa sababu ya yale waliyoyafanya wapumbavu miongoni mwetu?" (Aya ya 155) Musa anaweka ombi lake katika umbo la swali ili kusisitiza ombi lake kwamba Mungu asiwaangamize. Ni kana kwamba anasema: Mola wangu, rehema yako inafanya iwe jambo lisilowezekana kabisa kwako kutuangamiza kwa sababu ya yale yaliyofanywa na baadhi ya wapumbavu miongoni mwetu. "Hii ni mtihani tu uliouamuru, ambao kwao unawapoteza wale unaowataka, na unawaongoza kwenye njia ya haki wale unaowataka." (Aya ya 155)

Moses, on the other hand, turned to his Lord imploring Him to bestow His forgiveness and mercy, declaring his total submission to Him: “When they were seized by violent trembling, he said: ‘My Lord, had it been Your will, You could have destroyed them, and myself too, long ago.’“ (Verse 155) That is the mark of total submission to God’s power. Moses makes sure to declare his own submission as he addresses his supplication to God to forgive his people, end their test and to spare them from destruction because of the deed perpetrated by some fools among them: “Would You destroy us because of what the weak- minded among us have done?” (Verse 155) Moses puts his appeal in a questioning form to emphasize his request that God does not destroy them. It is as if he is saying: my Lord, Your grace makes it absolutely unlikely that You should destroy us on account of what some fools among us have done. “This is only a trial You have ordained, whereby You allow to go astray whom You will, and You guide aright whom You will.” (Verse 155)

Hivyo ndivyo Musa alivyotangaza ufahamu wake wa kile kilichokuwa kikitokea, kwamba yote hayo yalikuwa mtihani. Katika kila mtihani, Mungu huwaongoza wale wanaofahamu asili yake na kuutambua kuwa ni mtihani. Pia huwaacha wale wanaoupuuza waende ndani zaidi katika upotevu. Musa anarudia utambuzi wake kama utangulizi wa kumwomba Mungu msaada Wake ili yeye na watu wake waweze kufaulu mtihani huo kwa mafanikio: "Wewe peke yako ndiye mlinzi wetu." (Aya ya 155) Tupe msaada Wako ili tufaulu mtihani, na tupate msamaha Wako na neema Yako: "Basi tusamehe na utuhurumie. Wewe ndiye bora wa wanaosamehe." (Aya ya 155)

Thus Moses declares his understanding of what was taking place, that it was all a trial. In every trial, God guides those who understand its nature and recognize it as a test. He also lets those who ignore it to go deeper into error. Moses reiterates his recognition as a prelude to an appeal to God for His help to enable him and his people to pass the trial successfully: “You alone are our guardian.” (Verse 155) Give us your help so that we pass the test, and earn Your forgiveness and Your grace: “Grant us, then, forgiveness and bestow mercy on us. You are the best of all those who do forgive.” (Verse 155)

"Tuandikie kwa ajili yetu yaliyo mema, duniani na Akhera. Kwako Wewe peke yako tunarejea." (Aya ya 156) Tunarejea Kwako kwa toba. Tunatafuta kinga Yako na msaada Wako.

“Ordain for us what is good, both in this world and in the life to come. To You alone we turn.” (Verse 156) We are returning to You in repentance. We seek Your protection and support.

Tunaona hapa jinsi rai ya Musa ya kuomba msamaha na rehema ilivyotanguliwa na tamko la unyenyekevu kamili kwa Mwenyezi Mungu na kutambua lengo la mtihani wake. Inahitimishwa kwa tamko la kurejea kwa Mwenyezi Mungu ili kutafuta ulinzi Wake. Hivyo, inatumika kama mfano wa dua itakayofuatwa na kila mja mwema wa Mwenyezi Mungu, Mtukufu, Mwingi wa rehema.

We see here how the appeal for forgiveness and mercy by Moses was preceded by a declaration of full submission to God and recognition of the purpose of his trial. It is concluded with a declaration of a return to God to seek His protection. Thus, it serves as an example for supplication to be followed by every good servant of God, the glorious, the beneficent.

Hii inafuatiwa na jibu la Mungu: “Mungu akajibu: ‘Namuadhibu yeyote nitakaye kwa adhabu Yangu, na rehema Yangu inaenea kila kitu.’” (Aya ya 156) Hii ni kauli ya mapenzi huru ya Mungu, ambayo huchagua kanuni na kuitekeleza kwa hiari yake. Ni kweli kwamba kanuni hiyo daima hutekelezwa kwa mujibu wa haki na uadilifu, lakini hili nalo ni suala la uchaguzi. Uadilifu ni sifa ya Mungu inayoonekana katika kila kipengele cha utekelezaji wa mapenzi Yake, kwa kuwa hiyo ndiyo chaguo Lake. Adhabu Yake huwashukia tu wale wanaostahili, kwa mapenzi Yake. Rehema Yake huyaenea yote, lakini hupewa tu wale wanaostahili; tena kwa uchaguzi Wake. Hapendi kuadhibu wala kuonesha rehema kwa yeyote kwa namna isiyo na mpangilio. Mungu yuko mbali na jambo kama hilo.

This is followed by God’s reply: “God answered: ‘I afflict anyone I wish with My torment while My grace encompasses all things.’“ (Verse 156) This is a statement of God’s free will which chooses a rule and implements it as a matter of free choice. It is true that the rule is always enforced in accordance with the truth and justice, but this is also a matter of choice. Justice is an attribute of God which is seen in every aspect of the working of His will, because this is His choice. His punishment is visited only on those who deserve it, as a matter of will. His mercy encompasses all, but it is given only to those who deserve it; again as a matter of choice. He does not will to punish or show mercy to anyone in a haphazard manner. Far be it from God to do so.

Baada ya kumjulisha Nabii wake, Musa, kuhusu kanuni hii, Mwenyezi Mungu kisha anamwambia jambo kuhusu siku zijazo na umma utakaosimamia toleo la mwisho la ujumbe wake, na ambao watapata rehema yake inayoenea kila kitu. Usemi huu hapa unaonyesha kwamba neema na rehema ya Mwenyezi Mungu ni kubwa zaidi kuliko ulimwengu mzima, ambao vipimo vyake haviwezekani kwa binadamu kuvifikiria. Kwa hakika kubwa ni rehema ambayo kipimo chake kinajulikana kwa Mwenyezi Mungu Mwenyewe pekee.

Having thus informed His Prophet, Moses, of this rule, God then tells him something about the future and the community which will advocate the final version of His message and who will earn His mercy that encompasses everything. The expression here shows that God’s grace and mercy is far greater than the whole universe whose dimensions are impossible for human beings to visualize. Great indeed is the mercy whose measure is only known to God Himself.

Rehema yangu inaenea kila kitu; kwa hiyo nitawapa wale wanaojiepusha na uovu, wanaotoa sadaka, na wanaoamini ishara zetu — wale wanaomfuata Mtume, Nabii asiyejua kusoma wala kuandika, ambaye wanamkuta ameelezewa katika Taurati na Injili walizo nazo. Anawaamuru kutenda mema na anawakataza kutenda maovu, anawahalalishia vitu vizuri vya maisha na anawaharamishia vitu vyote vichafu. Anawaondolea mizigo yao na minyororo iliyowakandamiza. Basi wale watakaomwamini, kumheshimu na kumsaidia, na kufuata nuru iliyoteremshwa kutoka juu pamoja naye, hao ndio watakaofanikiwa.

My grace encompasses all things; so I will confer it on those who steer away from evil, and spend in charity, and who believe in Our signs — those who follow the Messenger, the unlettered Prophet whom they shall find described in the Torah and the Gospel that are with them. He commands them to do what is right and forbids them to do what is wrong, and makes lawful to them the good things of life and forbids them all that is foul. He lifts from them their burdens and the shackles that weigh upon them. Those, therefore, who believe in him, honour and support him, and follow the light that has been bestowed from on high through him shall indeed be successful.

(Aya 156-157)

(Verses 156-157)

Hii ni habari muhimu sana inayothibitisha kwamba Wana wa Israeli walipewa, kwa uthibitisho mkubwa kabisa, taarifa za kuja kwa Nabii asiyejua kusoma na kuandika. Taarifa hii waliipewa na Manabii wao Musa na Isa (amani iwe juu yao wote wawili) zamani sana. Wote wawili waliwaeleza kuhusu utume wake, maelezo yake, mbinu ambayo ujumbe wake ungefuata, na sifa mahususi za imani yake. Yeye ndiye "Nabii asiyejua kusoma na kuandika" anayewaamuru watu kutenda mema na kuwakataza yaliyo maovu. Pia atawaondolea mizigo na minyororo waliyokuwa nayo wale miongoni mwa Wana wa Israeli watakaomwamini, mizigo na minyororo ambayo Mungu alijua itawekwa juu yao kwa sababu ya kutotii kwao. Hiyo mizigo itaendelea kuwakandamiza hadi Nabii asiyejua kusoma na kuandika awaondoe kutoka kwa wale wanaomwamini. Wafuasi wake wanamcha Mola wao, wanajiepusha na maovu, hutoa zaka na huamini ishara za Mungu. Wana wa Israeli pia wamepokea habari yenye uhakika kabisa kwamba wale wanaomwamini Nabii huyu asiyejua kusoma na kuandika, wanaomheshimu na kumsaidia, na kufuata nuru iliyoteremshwa pamoja naye, "hakika watakuwa wenye kufaulu." Taarifa hii ya mapema waliyopewa Wana wa Israeli na Nabii wao Musa (amani iwe juu yake) inadhihirisha wazi ni umbo gani ujumbe wa Mungu utakuwa baadaye, nani atabeba bendera yake, nani atamfuata mbeba bendera huyo, na ni mwenendo upi utakaohakikisha kupata rehema Yake. Basi, hakuna udhuru kwa wafuasi wa dini za kale kutofuata ujumbe wa Uislamu, baada ya kupewa onyo la mapema namna hii kuuhusu.

This is an extremely important piece of news confirming that the Children of Israel had been given, most emphatically, confirmed information of the advent of the unlettered Prophet. This was given them by their Prophets Moses and Jesus (peace be upon them both) a long time ago. Both informed them of his mission, description, the method his message would follow and the distinctive features of his faith. He is `the unlettered Prophet’ who enjoins people to do what is good and forbids them what is evil. He will also lift off the shoulders of those among the Children of Israel who will believe in him the burdens and shackles God knew would be imposed on them because of their disobedience. They will continue to apply to them until the unlettered Prophet lifts them from those who believe in him. His followers fear their Lord, steer away from evil, pay zakāt and believe in God’s signs. The Children of Israel have also received the most certain news that those who believe in this unlettered Prophet, honour and support him and follow the light that has been sent down with him “shall indeed be successful.” This early information given to the Children of Israel by their Prophet Moses (peace be upon him) makes it clear what future form God’s message will take, who will bear its banner, who will follow that standard bearer and what course of action will ensure receiving His mercy. Thus, there is no excuse for the followers of earlier religions not to follow the message of Islam, having received such an early warning of it.

Taarifa hii ya kweli kabisa, aliyopewa Musa (amani iwe juu yake) na Mola Mlezi wa ulimwengu alipokuwa pamoja na wale watu sabini waliochaguliwa kwenye miadi yao na Mola wao, inaonyesha ukubwa wa uhalifu uliofanywa na Mayahudi na mtazamo wao kwa Nabii asiyejua kusoma na kuandika, pamoja na dini iliyoteremshwa kwake. Walichukua msimamo wa uadui usioyumba dhidi yake na ujumbe wake, licha ya yale yaliyomo ndani yake ya kupunguza mzigo wao na kuwapa wafuasi wake ahadi ya hakika ya mafanikio. Wametenda uhalifu huu ingawa walikuwa wakijua ukweli kikamilifu. Hawakuacha juhudi yoyote katika kuendeleza uadui wao. Historia inaandika kwamba Wana wa Israeli ndio wamekuwa wapinzani wakaidi zaidi wa Nabii huyu ﷺ na dini yake.

This absolutely true piece of information, given by the Lord of the universe to Moses (peace be upon him) when he and the seventy chosen people were at their appointment with their Lord, reveals the extent of the crime perpetrated by the Jews and their attitude to the unlettered Prophet and the religion revealed to him. They adopted an uncompromisingly hostile attitude to him and his message in spite of what it contained of reducing their burden and giving his followers the certain promise of success. They have perpetrated this crime despite their being fully aware of the facts. They have spared no effort in pursuing their hostility. History records that the Children of Israel have been the most hardened opponents of this Prophet and his religion.

Mayahudi ndio wa kwanza, wakifuatiwa kwa karibu na Wakristo wenye msimamo mkali. Vita walivyoanzisha dhidi ya Nabii huyu, dini yake na wafuasi wake ni vita vibaya, vya kuchukiza, vya kudhamiria na vya kikatili.

The Jews come first, followed closely by extremist Christians. The war they have launched against this Prophet, his faith and followers is an ugly, wicked, determined and cruel war.

Tunahitaji tu kurejelea yale ambayo Qur’ani inayataja kuhusu jinsi watu waliopewa Maandiko ya awali wanavyopigana na Uislamu na Waislamu. Kuna maelezo ya kina kuhusu hili katika Sūrah 2, 3, 4 na 5. Marejeo kama haya yanatupa picha ya jinsi walivyoendesha vita vyao viovu dhidi ya dini hii katika mstari mpana. Kurejelea matukio ya kihistoria, tangu siku ya kwanza Uislamu ulipoanzisha dola yake huko Madinah hadi sasa, kunatosha kuonyesha azma yao ya bila kusita na ya ukaidi ya kupigana na dini hii na kujaribu kuiangamiza kabisa.

We need only refer to what the Qur’ān mentions about the way the people who received earlier Scriptures fight Islam and Muslims. There are detailed accounts of this in Sūrahs 2, 3, 4 and 5. Such references give us a glimpse of the broad front over which they have conducted their wicked war with this religion. Reference to historical events, ever since the first day Islam established its state in Madinah, to the present moment is sufficient to reveal their unhesitating and obstinate resolve to fight this religion and to try to exterminate it altogether.

Uzayuni na Ukoloni wa Kikristo umetumia katika nyakati hizi za kisasa mbinu mbalimbali za mapambano, njama na hila dhidi ya dini hii, mbinu ambazo ni bora zaidi kuliko zile walizotumia katika karne zilizopita. Katika zama zetu za kisasa, wanajaribu kuimaliza kabisa imani ya Kiislamu, wakidhani kwamba wanapigana vita yao ya mwisho ya maamuzi. Kwa hiyo, wanarudia mbinu na njama walizotumia zamani, pamoja na zile ambazo maendeleo ya sasa yanawawezesha kuzitumia. Wakati huo huo, baadhi ya watu wasio na ujuzi wa kutosha, wanaodai kuwa ni wa Uislamu, wanatoa wito kwa njia rahisi na isiyo ya kina kwa ushirikiano baina ya Waislamu na wafuasi wa dini nyingine dhidi ya wimbi la kutoamini Mungu na ujasiriamali wa kimaada. Wanapuuza ukweli kwamba wafuasi hao wa dini nyingine wanawachinja Waislamu kila mahali na wanaendesha dhidi yao vita vinavyochanganya ubaya wote wa Vita vya Msalaba na Mahakama ya Kihispania ya Kuwatesa Wazushi, ama kwa kutumia majeshi yao wenyewe katika makoloni yao barani Asia na Afrika, au kupitia tawala wanazozisaidia katika nchi zinazoitwa huru. Wanajitahidi sana kuchukua nafasi ya Uislamu kwa itikadi za kidunia zinazodai kuwa ni `za kisayansi`, ili kukataa kila kitu kilicho nje ya uwezo wa kawaida wa kuona na kufahamu. Itikadi hizi pia zinatoa wito wa `kuzifanya kisasa` thamani za kimaadili ili kukumbatia `uhuru` wa wanyama na kiwango cha `maadili` kinachofaa wanyama tu. Pia wanataka `kuifanya kisasa` Sheria ya Kiislamu, kwa kuitisha semina na mikutano ya Waorientalisti kwa kusudi hili, wakilenga kutafuta njia za kuhalalisha riba, uzinzi na mambo mengine ambayo Uislamu umeyakataza.

Zionism and Christian Imperialism have employed in these modern times various methods of combat, scheming and plotting against this religion which are far superior to what they used over past centuries. In our modern time, they are trying to put an end to the Islamic faith altogether, thinking that they are fighting their final decisive battle. Therefore, they re-employ the methods and schemes they used in the past, in addition to what the present advancements enable them to use. At the same time, some naïve people, who claim to belong to Islam, call in a most simplistic and naïve way for cooperation between Muslims and the followers of other religions against the tide of atheism and materialism. They overlook the fact that those followers of other religions are slaughtering Muslims everywhere and waging against them a war that combines all the ugliness of the Crusades and the Spanish Inquisition, either using their own forces in their colonies in Asia and Africa, or through the regimes they support in so-called independent states. They try hard to replace Islam with secular creeds which claim to be `scientific’, in order to deny everything that lies beyond the reach of common perception. These creeds also call for the `modernization’ of moral values in order to adopt animal `freedom’ and a standard of `morality’ that only fits animals. They want also to `modernize’ Islamic law, convening Orientalists’ seminars and conferences for this purpose, with the aim of finding ways to legalize usury, promiscuity and other practices that Islam forbids.

Yote haya ni sehemu za vita vikali vilivyopiganwa dhidi ya dini hii na wale wanaodai kufuata Maandiko yaliyotangulia, ingawa wao ndio waliopewa habari za dini hii ya mwisho na Nabii anayeitolea wito ﷺ.

All these are aspects of the ferocious war fought against this religion by those who claim to follow earlier Scriptures, although they are the ones who were given the news of this final religion and the Prophet who calls for it.

Habari hiyo ilitolewa kwao zamani sana, lakini hata hivyo wameamua kuipinga dini hii kwa uovu na dhamira ngumu.

That news was given to them a very long time ago, but they nevertheless have chosen to oppose this religion with evil and hardened determination.

Sura hii inasitisha kwa wakati huu katika kusimulia hadithi ya Musa na Wana wa Israeli ili kumwelekea Nabii asiyejua kusoma na kuandika mwenyewe, ikimpa amri ya Mwenyezi Mungu ya kutangaza kwamba ujumbe wake unawahusu watu wote, kwa kutimiza ahadi ya Mwenyezi Mungu: "Sema:

The sūrah pauses at this point in its relating of Moses and the Children of Israel’s story to address the unlettered Prophet himself, giving him God’s order to declare that his message applies to all mankind, in fulfilment of God’s promise: “Say:

“Enyi watu, mimi ni Mtume wa Mwenyezi Mungu kwenu nyote. Ufalme wa mbingu na ardhi ni Wake. Hakuna mungu isipokuwa Yeye. Yeye ndiye anayehuisha na kufisha. Basi muamini Mwenyezi Mungu na Mtume Wake, Nabii asiyejua kusoma wala kuandika, anayemwamini Mwenyezi Mungu na maneno Yake. Mfuateni, ili mpate kuongoka.”” (Aya ya 158)

‘Mankind, I am indeed God’s Messenger to you all. It is to Him that sovereignty over the heavens and the earth belongs. There is no deity other than Him. He alone grants life and causes death. Believe, then, in God and His Messenger, the unlettered Prophet, who believes in God and His words. And follow him, so that you may be rightly guided.’” (Verse 158)

Huu, basi, ndio ujumbe wa mwisho, wa ulimwengu wote, ambao hauko katika jamii, eneo au kizazi fulani. Ujumbe wa awali ulikuwa mdogo kwa jamii fulani au kipindi fulani cha muda, ambacho kiliendelea hadi kutokea kwa mtume mpya. Wanadamu walipiga hatua fulani ndogo chini ya mwanga wa ujumbe huo, kama maandalizi ya ujumbe huu wa mwisho. Kila ujumbe mpya ulijumuisha marekebisho fulani ya sheria ya Mungu yaliyozingatia maendeleo ya binadamu. Ujumbe wa mwisho umekamilika na ni mkamilifu kwa asili yake, na unaacha nafasi ya kubadilika katika utekelezaji wa maelezo yake. Umekusudiwa kwa wanadamu wote, na hakutakuwa na ujumbe mwingine wa kienyeji kwa jamii au kizazi chochote fulani baadaye. Unaendana na maumbile ya msingi ya binadamu, kumaanisha kwamba unafaa kwa wanadamu wote. Kwa hiyo, ulifikishwa na Nabii asiyejua kusoma wala kuandika ambaye maumbile yake yalibaki safi, yaliyosafishwa tu kwa malezi aliyopewa na Mungu. Hivyo basi, maumbile safi ya Nabii ﷺ yalifikisha ujumbe ulio safi kwa asili, ukiligusa hasa umbile ambalo ni la pamoja kwa wanadamu wote:

This is, then, the final, universal message that is not confined to a particular community, area or generation. Earlier messages were limited to a certain community or a certain period of time which extended until the appearance of a new messenger. Mankind made certain limited progress in the light of those messages, in preparation for this last message. Every new message incorporated certain modifications of the divine law that took into account human progress. The final message is complete and perfect in essence leaving room for flexibility in the implementation of its details. It is meant for all mankind, and there will be no subsequent local messages for any particular community or generation. It responds to basic human nature, which means that it is suitable for all mankind. Hence, it was conveyed by the unlettered Prophet whose nature remained pure, refined only by the care he received from God. Hence, the Prophet’s pure nature conveyed the naturally pure message, addressing the very nature that is common to all mankind:

“Sema: ‘Enyi watu, mimi ni Mtume wa Mwenyezi Mungu kwenu nyinyi nyote.’” (Aya ya 158)

“Say: ‘Mankind, I am indeed Gods Messenger to you all.’” (Verse 158)

Aya hii ya Qur'ani inayoamuru Mtume wa Mungu (amani ya Mungu iwe juu yake) kuwafikishia ujumbe wake wanadamu wote ilishushwa Makkah. Kwa hiyo inatoa jibu kamili kwa uongo unaodaiwa na kuenezwa na baadhi ya wafuasi wa dini za awali za Mungu, ambao wanadai kwamba Muhammad ﷺ hakuweza kuwaza, alipokuwa Makkah, kuufikisha ujumbe wake kwa mtu yeyote nje ya mji huo. Wanadai zaidi kwamba alianza kwenda zaidi ya kabila la Quraysh, kisha akahamia eneo kubwa zaidi ili kuufikisha ujumbe wake kwa wafuasi wa dini zilizotangulia, na kisha kwenda zaidi ya Rasi ya Arabia baada ya mafanikio aliyobahatika kuyapata. Huu ni uongo tu unaowafaa katika vita vyao vya miaka mingi dhidi ya dini yake na wafuasi wake, vita ambavyo vinaendelea bila kupungua hata leo.

This Qur’ānic verse which commands God’s Messenger (peace be upon him) to address his message to all mankind was revealed in Makkah. It thus provides the perfect answer to the falsehood alleged and promoted by some followers of earlier divine religions who claim that Muhammad could not have contemplated, when he was in Makkah, to address his message to anyone outside it. They further claim that he only started to go beyond the tribe of Quraysh, and then to move to a larger area in order to address his message to the followers of earlier religions, and then to go beyond the Arabian Peninsula after the successes he was fortunate to achieve. This is merely a lie that serves them in their age-long war against his religion and its followers, and which continues unabating even today.

Si ajabu kwamba wafuasi wa dini za kale wanakusanya nguvu zao kupinga Uislamu, wala si ajabu kwamba Waorientalisti wanaoandika uongo kama huo ndio wanaoongoza katika mashambulizi yasiyokoma dhidi ya wafuasi wa Uislamu. Jambo la kushangaza na la kusikitisha zaidi ni kwamba watu wengi wepesi wa akili na wasio na busara miongoni mwa wale wanaodai kuwa ni Waislamu wanafurahia kuwa wanafunzi wa wale wanaozua uongo dhidi ya Mtume wa Uislamu ﷺ, na wanaoendelea kupigana na Waislamu pamoja na imani ya Kiislamu yenyewe. Wanafurahia kukubali mawazo yao kuhusu Uislamu na kuyanukuu kuhusu historia ya imani hii. Watu hao wasio na busara wana ujasiri wa kujielezea kama "wasomi".

It is not surprising that the followers of earlier religions should mobilize their forces against Islam, or that the Orientalists who write such lies take the lead in the unabating onslaught against the followers of Islam. What is surprising and most unfortunate is that many simpleminded and naive people among those who claim to be Muslims are happy to be students to those who invent falsehood against the Prophet of Islam and who continue to fight Muslims and the Islamic faith itself. They are happy to accept their ideas about Islam and to quote them on the history of this faith. Those naïve people have the audacity to describe themselves as `intellectuals’.

Baada ya kumwamuru Nabii ﷺ atangaze kwamba ujumbe wake unawahusu wanadamu wote, aya ya Qur'ani inaendelea kuweka wazi kwamba jukumu la Nabii ﷺ ni kuwafanya watu wafahamu kikamilifu ni nani Bwana wao wa kweli: "Kwake Yeye ni ufalme wa mbingu na ardhi. Hakuna mungu isipokuwa Yeye. Yeye peke yake huleta uhai na kuleta mauti." (Aya ya 158)

Having commanded the Prophet to declare that his message applies to all mankind, the Qur’ānic verse continues to make it clear that the Prophet’s role is to make people fully aware of who is their true Lord: “It is to Him that sovereignty over the heavens and the earth belongs. There is no deity other than Him. He alone grants life and causes death.” (Verse 158)

Mtume, basi, ni Mjumbe kwa wanadamu wote kutoka kwa Mola wao, ambaye ndiye Mfalme wa ulimwengu wote ambao wao wenyewe ni sehemu yake. Yeye ndiye Mungu pekee ambaye kila kitu katika ulimwengu kinamnyenyekea. Dhihirisho lililo wazi zaidi la uungu Wake na uwezo Wake linaonekana katika ukweli kwamba Yeye pekee ndiye anayetoa uhai na kusababisha kifo.

The Prophet, then, is a Messenger to all mankind from their Lord who is the Sovereign of the whole universe to which they themselves belong. He is the only God to whom everything in the universe submits. The clearest manifestation of His Godhead and His power is seen in the fact that He alone grants life and causes death.

Dini yake, ambayo Mjumbe wake huiwasilisha kwa wanadamu, ndiyo inayostahili kukubaliwa na wanadamu wote kwa sababu ni dini inayowafanya watu wafahamu kikamilifu hali halisi ya Mola wao Mlezi. Hivyo, utiifu wao kwake ni utiifu wenye mwanga, unaohusisha kumtii kikamilifu Mjumbe wa Mungu ﷺ: "Basi mwaminini Mwenyezi Mungu na Mjumbe wake, Nabii asiyejua kusoma wala kuandika, anayemwamini Mwenyezi Mungu na maneno yake. Na mfuateni, ili mpate kuongoka." (Aya ya 158)

His religion, which His Messenger conveys to mankind, is the one that deserves to be accepted by all humanity because it is the religion that makes people fully aware of the true nature of their Lord. Thus, their submission to Him is an enlightened one, entailing complete obedience to God’s Messenger: “Believe, then, in God and His Messenger, the unlettered Prophet, who believes in God and His words. And follow him, so that you may be rightly guided.” (Verse 158)

Hotuba hii ya mwisho inatoa baadhi ya mambo muhimu, ingawa ni ya hila, ambayo yanapaswa kuainishwa. Kwanza kabisa, hotuba hii inadokeza amri ya kuamini Mungu na Mtume Wake. Hii ina maana sawa na tamko kwamba hakuna mungu isipokuwa Mungu na kwamba Muhammad ﷺ ni Mtume wa Mungu. Hii kwa hakika ndiyo kiini cha imani. Amri hii inatanguliwa na muhtasari wa sifa muhimu na za msingi za Mungu: "Ufalme wa mbingu na ardhi ni Wake. Hakuna mungu isipokuwa Yeye. Yeye pekee ndiye hutoa uhai na huleta mauti" (Aya ya 158). Kwa hiyo, ni amri ya kumwamini Mungu, baada ya kujifunza sifa Zake za kweli na za msingi, na kujifunza kwamba ujumbe huu unawahusu watu wote.

This final address makes some important, though subtle, points which should be outlined. To start with, this address implies an order to believe in God and His Messenger. This is the same implication as the declaration that there is no deity other than God and that Muhammad is God’s Messenger. This is certainly the essence of faith. This order is preceded by an outline of God’s essential attributes: “It is to Him that sovereignty over the heavens and the earth belongs. There is no deity other than Him. He alone grants life and causes death.” (Verse 158) Hence, it is an order to believe in God, having learnt His true and essential attributes, and learnt that this message applies to all mankind.

Inamaanisha pia kwamba Nabii asiyejua kusoma wala kuandika (amani iwe juu yake) anamwamini Mungu na maneno Yake. Ingawa hili halina shaka, kulitaja hapa ni jambo la muhimu sana. Kabla mtu hajatetea jambo fulani, lazima yeye mwenyewe aliamini, na mambo yake ya msingi yawe wazi akilini mwake, ili ajue kwa kweli asili ya kile anachokitetea. Kwa hiyo Nabii aliyetumwa na Mungu kuwa Mjumbe wake kwa wanadamu wote anaelezwa kuwa ni yule "anayemwamini Mungu na maneno Yake" (aya ya 158). Hii ndiyo hasa anayowaita watu waiamini.

It also implies that the unlettered Prophet (peace be upon him) believes in God and His word. While this goes without saying, drawing attention to it here is quite important. Before a person advocates a certain cause, he himself must believe in it and must have its essentials clear in his mind so that he knows the true nature of what he advocates. Hence, the Prophet sent as God’s Messenger to all mankind is described as one “who believes in God and His words.” (Verse 158) This is exactly what he calls on people to believe.

Hotuba hiyo pia inahusu mahitaji ya vitendo ya imani ambayo Mtume anawataka watu waikubali. Watu wanapokwisha kuikubali imani, wanalazimika kufuata sheria zake na kuyafuata mafundisho yake. Hili limeelezwa wazi katika maneno ya Mwenyezi Mungu Mwenyewe: “Mfuateni, ili mpate kuongoka.” (Aya ya 158) Haiwezekani kabisa watu wapate manufaa kutokana na mwongozo waliopewa kupitia Mjumbe wa Mungu ﷺ isipokuwa wakifuata kwa vitendo kile ambacho Mjumbe huyo anasema. Haitoshi kwao kuamini tu, isipokuwa imani hiyo ithibitishwe na vitendo. Hii ndiyo kiini cha Uislamu.

The address also refers to the practical requirements of the faith which the Prophet calls on people to accept. When they have accepted faith, they are required to abide by its law and to follow its teachings. This is stated clearly in God’s own words: “And follow him, so that you may be rightly guided.” (Verse 158) There is simply no way that people can benefit by the guidance given to them through God’s Messenger unless they follow in practice what that Messenger says. It is not sufficient that they should believe in it, unless that belief is endorsed by practice. This is the essence of Islam.

Dini hii ya Uislamu hujidhihirisha wazi katika kila tukio. Si seti rahisi ya imani zinazoingia akilini na mioyoni mwa watu. Wala si seti ya ibada zinazopaswa kutekelezwa tu. Inamaanisha kufuata kikamilifu kwa vitendo kila kitu ambacho Mtume wa Mwenyezi Mungu ﷺ ametufikishia kama sehemu ya ujumbe wake. Mtume ﷺ hakujizuia kuwaambia watu wamwamini Mwenyezi Mungu na Mtume wake, au kutekeleza tu vipengele mbalimbali vya ibada, bali pia aliwafikishia, kwa maneno na vitendo, sheria ya Mwenyezi Mungu ambayo lazima itekelezwe katika maisha ya binadamu.

This faith of Islam makes its own nature clear at every occasion. It is not simply a set of beliefs that find their way into people’s minds and hearts. Nor is it merely a set of rituals that have to be observed. It means the complete adherence in practice to everything that God’s Messenger has conveyed to us as part of his message. The Prophet has not confined himself to telling people to believe in God and His Messenger, or merely to do the various aspects of worship, but he has also conveyed to them, in word and deed, God’s law which must be implemented in human life.

Haiwezekani watu kupata uongofu kamili isipokuwa wamfuate Mtume katika mambo haya yote, ambayo kwa pamoja yanaunda dini ambayo Mwenyezi Mungu amewapa. Dini hii ya Uislamu haina toleo jingine isipokuwa lile linaloonyeshwa na amri ya kuamini kwa Mwenyezi Mungu na Mtume Wake, pamoja na amri hii: "Na mfuateni, ili mpate kuongoka." (Aya ya 158) Lau imani ya Kiislamu ingekuwa ni jambo la imani tu, ingetosha kusema: "Basi aminini kwa Mwenyezi Mungu na Mtume Wake." (Aya ya 158) Lakini Mwenyezi Mungu ameifuatisha hili kwa amri ya kumfuata Mtume ﷺ katika kila kitu alichotupa.

There is no way that people can have full guidance unless they follow the Prophet in all these aspects, which, together, form the religion God has given them. This religion of Islam has no version other than that indicated by the command to believe in God and His Messenger, coupled with this order: “And follow him, so that you may be rightly guided.” (Verse 158) Had the Islamic faith been merely a matter of beliefs only, it would have been sufficient to say: “Believe, then, in God and His Messenger.” (Verse 158) But God has followed this by the order to follow the Prophet in everything that he has given us.

Sura hii inaendelea kusimulia baadhi ya mambo ya historia ya Waisraeli, ikianzia pale ambapo mtetemeko mkali uliwakumba watu sabini ambao Musa alikuwa amewachagua kwa ajili ya miadi aliyowekewa na Mwenyezi Mungu. Musa alikuwa amezama katika dua ya dhati kwa Mola wake ili awaokoe. Tunajua kutoka kwenye simulizi zilizotolewa katika sura nyingine kwamba watu hawa sabini walifufuliwa na kurudi kwa watu wao wakiwa wamejaa imani. Sura inaiendeleza simulizi hii, lakini kwanza inaanza kwa kueleza kwamba si kila mmoja miongoni mwa Waisraeli alikuwa katika upotovu: "Na miongoni mwa kaumu ya Musa wako watu wanaoongoza (wengine) kwa haki, na kwa mwanga wake wanatenda uadilifu." (Aya ya 159)

The sūrah resumes its account of the certain aspects of the history of the Israelites, picking it up after the violent trembling that seized the seventy people Moses had chosen for the appointment set by God. Moses was absorbed in a heartfelt supplication to his Lord to save them. We know from the accounts given in other sūrahs that these seventy people were resurrected and returned to their folk, full of faith. The sūrah picks up the thread of this story, but begins first by stating that not everyone among the Israelites was in error: “Yet among the folk of Moses there are some who guide (others) by means of the truth and act justly in its light.” (Verse 159)

Hii inaeleza hali yao wakati wa Musa, na baada yake, jambo lililomaanisha kwamba kulikuwa miongoni mwao kundi lililokuwa na hamu ya kufuata ukweli, kuonyesha uongozi wake, na kudumisha haki. Ni watu wa namna hiyo waliopokea ujumbe wa Mtume Muhammad ﷺ kwa kuukubali bila kusita, kwa kuwa walikuwa wameelezwa katika Taurati kuhusu kuja kwake. Maarufu zaidi kati yao alikuwa ʿAbdullāh ibn Sallām (Mwenyezi Mungu amridhie), sahaba wa Mtume ﷺ, ambaye alisimama mbele ya Mayahudi huko Madina akiwaonyesha yale ambayo Taurati inasema kuhusu Nabii asiyejua kusoma na kuandika ﷺ, pamoja na ukweli kwamba sheria ya Kiislamu ilithibitisha baadhi ya sheria za Kiyahudi.

This describes their situation at the time of Moses, and after him, which meant that there was among them a group who were keen to follow the truth and show its guidance and maintain justice. It was such people who received the Prophet Muhammad’s message with ready acceptance, since they were informed in the Torah of his forthcoming appearance. The most notable of these was `Abdullāh ibn Sallām (may God be pleased with him), a companion of the Prophet who stood up to the Jews in Madinah pointing out to them what the Torah says about the unlettered Prophet as well as the fact that Islamic law endorsed a number of Jewish laws.

Sura inaendelea kisimulizi chake cha matukio ya kihistoria: "Nao Tukawagawanya kuwa makabila kumi na mawili, kila kabila kuwa jumuiya. Na watu wake walipomwomba Musa maji ya kunywa, Tukamfunulia: 'Piga jiwe kwa fimbo yako.' Vikabubujika kutoka humo chemchemi kumi na mbili, na kila kabila likajua mahali pao pa kunywea. Tukawafanyia mawingu yawafunike kwa kivuli, na Tukawateremshia mana na kware, [tukisema]: 'Kuleni katika vitu vizuri tulivyowaruzuku.' Lakini hawakutudhulumu, bali walijidhulumu wenyewe." (Aya ya 160)

The sūrah then resumes its account of the historical events: “We divided them into twelve tribes, each a community. And when his people asked Moses for water to drink, We inspired him: ‘Strike the rock with your staff’ Twelve springs gushed forth from it, and each tribe knew its drinking-place. We caused the clouds to draw their shadow over them and sent down for them manna and quails, [saying]: ‘Eat of the good things We have given you as sustenance.’ Yet they could do Us no wrong, but they certainly wronged themselves.” (Verse 160)

Hizi ni baadhi ya dhihirisho za utunzaji wa Mwenyezi Mungu ambao uliendelea kuwapa Musa na watu wake, hata baada ya kupotoka na kuabudu ndama, kisha wakatubia kosa lao kama Mungu alivyowaamuru, na Yeye akaukubali toba yao. Hili pia linakuja baada ya wao kudai kumwona Mungu Mwenyewe na wakaduwaa kwa mshtuko wa mtetemeko, kabla Mungu hajawarudishia uhai kwa kujibu dua za Musa. Utunzaji wa Mungu unadhihirika hapa katika kuwapanga katika makabila kumi na mawili, kulingana na asili yao. Kila kabila lilifuatilia asili yake hadi mmoja wa watoto wa Nabii Yakobo, ambaye pia alijulikana kama Israeli. Walithibitisha utiifu wao kwa mistari ya kikabila: "Nasi tukawagawa makabila kumi na mawili, kila kabila likiwa jamii." (Aya ya 160)

These are aspects of God’s care which continued to be extended to Moses and his people, even after they strayed away and worshipped the calf, then atoned for their error as God told them and He accepted their repentance. This also comes after they demanded to see God Himself and were stunned by the trembling, before God brought them back to life in answer to Moses’s prayers. God’s care is demonstrated here in organizing them into twelve communities, according to their ancestry. Each community traced their ancestry to one of the children of the Prophet Jacob, who was also known as Israel. They confirmed their allegiance on tribal lines: “We divided them into twelve tribes, each a community.” (Verse 160)

Huruma ya Mungu pia inaonekana katika kugawa chemchemi kwa kila jamii ili wasijaribu kuchukua kilicho cha wengine: "Watu wake walipomwomba Musa maji ya kunywa, Tulimfunulia: 'Piga jabali kwa fimbo yako'. Chemchemi kumi na mbili zikatoka humo, na kila kabila likajua mahali pake pa kunywea." (Aya ya 160)

God’s care is also manifest in assigning a spring to each community so that none of them would try to take what belonged to others: “When his people asked Moses for water to drink, We inspired him: ‘Strike the rock with your staff’. Twelve springs gushed forth from it, and each tribe knew its drinking place.” (Verse 160)

Jambo jingine la utunzaji wa Mungu lilikuwa kuwatumia mawingu ili kuwapa kivuli dhidi ya jua kali la jangwani, na kuwashushia kutoka juu mana, aina ya asali ya porini, pamoja na kware ili kuwapa chakula baada ya maji yao kuhakikishwa:

Another aspect of God’s care was to send clouds to give them shade from the burning desert sun, and to bestow on them from on high manna, a kind of wild honey, and quails to provide them with food after their drink had been guaranteed:

"Tukawafanyia mawingu yawe kivuli juu yao, na tukawateremshia mana na kware." (Aya ya 160) Jambo jingine la utunzaji wa Mungu ni kwamba mambo haya yote mazuri yalihalalishwa kwao, kwa sababu hakuna chochote kilichokuwa kimeharamishwa kwao bado kama adhabu kwa kutotii kwao: "Kuleni katika vitu vizuri tulivyokuruzukuni." (Aya ya 160)

“We caused the clouds to draw their shadow over them and sent down for them manna and quails.” (Verse 160) A further aspect of God’s care was the fact that all these good things were made lawful to them, as nothing had been forbidden them yet in punishment for their disobedience: “Eat of the good things We have given you as sustenance.” (Verse 160)

Utunzaji wa Mwenyezi Mungu unadhihirika katika hayo yote, lakini tabia ya Waisraeli iliendelea kuwa ya uasi, wasiokuwa tayari kushikamana na njia ya uongofu. Hili linadhihirika wazi katika kauli ya mwisho ya aya hii, inayotaja baraka zote hizo: kuwapa maji kutoka kwenye jiwe, kivuli katika jua kali la jangwani, na chakula kizuri na kitamu. Aya inasema: “Lakini hawakutudhulumu, bali walijidhulumu wenyewe.” (Aya ya 160). Kuasi amri ya Mwenyezi Mungu na kupotoka mbali na njia Yake ndiko kudhihirisha kwao kujidhulumu wenyewe. Uasi wa namna hiyo hauwezi kumdhuru Mwenyezi Mungu, kwa kuwa Mwenyezi Mungu hana haja na Waisraeli wala na mtu yeyote mwingine. Ufalme Wake haupungui hata kidogo hata kama wao na viumbe vyote wangeungana katika uasi mkubwa dhidi Yake. Wala ufalme Wake haziidi kwa njia yoyote, hata kama viumbe vyote vingeendelea kumtii bila kukosa.

God’s care is manifest in all that, but the Israelite nature continued to be rebellious, unwilling to keep to the path of guidance, as clearly appears from the final comment of this verse which mentions all these blessings that gave them water out of the rock, shade in the burning desert sun and wholesome, delicious food: “Yet they could do Us no wrong, but they certainly wronged themselves.” (Verse 160) Disobedience to God and straying away from His path were the manifestations of their wronging themselves. Such disobedience could cause God no harm, because God has no need of the Israelites or anyone else. Indeed, His kingdom is not affected at all even if they and all creatures were to unite in total disobedience to Him. Nor is His kingdom increased in any way, if all creatures were to continue to obey Him without fail.

Watu hujidhulumu wenyewe kwa kumwasi Mungu na kupotoka mbali na njia yake.

People simply wrong themselves by disobedience to God and straying away from His path.

Je, Wana wa Israili walijibu vipi kwa utunzaji wa Mungu? Walichukua hatua gani katika njia ndefu iliyoonyeshwa kwao? "Iliambiwa kwao: Kaeni katika mji huu, mle chakula chake chochote mtakacho, semeni: 'Ee Mola, tuondolee mzigo wetu,' na ingieni langoni kwa unyenyekevu. Tutakusameheni makosa yenu, na tutawalipa kwa wingi wale wanaotenda mema.' Lakini wale waliodhulumu miongoni mwao walibadilisha maneno badala ya yale waliyoambiwa."

How did the Children of Israel respond to God’s care? What steps did they take on the long road pointed out to them? “It was said to them: Dwell in this city and eat of its food whatever you may wish, and say: “Lord, relieve us of our burden,” and enter the gate in humility. We will forgive you your sins, and We will richly reward those who do good.’ But the wrongdoers among them substituted other words for those which they had been given.

Kwa hiyo, Tukawaachia adhabu kutoka mbinguni kwa sababu ya dhulma yao.” (Aya 161-162)

Therefore We let loose against them a scourge from heaven in requital for their wrongdoing.” (Verses 161-162)

Mungu aliwasamehe dhambi yao ya kuabudu ndama, na pia aliwasamehe baada ya kukamatwa na mtetemeko walipokuwa mlimani. Amewapa baraka zake zote; lakini tena tabia yao inawaondoa kwenye njia iliyonyooka. Tena wanamwasi na kubadilisha maneno ya Mungu. Waliambiwa waingie katika mji fulani, ambao jina lake halikutajwa katika Qur'ani kwa sababu kujua jina lake hakuongezi umuhimu wa hadithi hii, na Mungu aliwafanyia halali matunda yake yote na riziki zake, kwa sharti kwamba wanapoingia wasome dua fulani na kusujudu wanapoingia. Tendo hilo la mwisho lilihitajika kuwa tangazo la unyenyekevu wao kwa Mungu wakati wa ushindi, walipojihisi kuwa na nguvu nyingi, kama vile Mtume Muhammad ﷺ alivyosujudu karne nyingi baadaye, juu ya mgongo wa ngamia wake, Makka ilipoangukia Uislamu ﷺ. Kwa malipo ya utii wao, Mungu aliahidi kuwasamehe dhambi zao na kuongeza malipo ya wale miongoni mwao waliotenda mema. Lakini kwa nini wangeasi? Hakuna maelezo mengine isipokuwa ukweli kwamba upotovu ulikuwa katika tabia yao: "Lakini waliodhulumu miongoni mwao wakabadilisha maneno mengine badala ya yale waliyoambiwa." (Aya ya 162)

God forgave them their sin of worshipping the calf, and He also forgave them after they were seized by the trembling when they were on the mountain. He has given them all His blessings; yet again their nature takes them away from the straight path. Again they disobey and change God’s words. They are told to enter a particular city, the name of which is not given in the Qur’ān because knowing its name does not add to the significance of the story, and God makes lawful for them all its fruits and provisions, provided that as they enter they say a particular supplication and prostrate themselves on entry. That last gesture was required as a declaration of their submission to God at the time of victory when they felt very powerful, just as the Prophet Muhammad (peace be upon him) prostrated himself many centuries later, on the back of his camel, when Makkah fell to Islam. In return for their obedience, God promised to forgive them their sins and to increase the reward of those among them who did well. But why would they disobey? There is no explanation other than the fact that deviation was in their nature: “But the wrongdoers among them substituted other words for those which they had been given.” (Verse 162)

Katika hatua hii, Mwenyezi Mungu aliwateremshia adhabu kali kutoka mbinguni. Ilikuwa ni mbingu zile zile ambazo kutoka kwazo alishusha mana na kware, na ambazo zilizibeba mawingu yaliyowapa kivuli na faraja: “Basi tukawateremshia adhabu kutoka mbinguni kwa sababu ya dhulma yao.” (Aya ya 162) Hivyo, kitendo cha kundi miongoni mwao kukataa imani kilikuwa kile kinachoitwa katika Qur’ani ‘kujidhulumu nafsi zao’, na kiliwafanya wastahili adhabu ya Mwenyezi Mungu. Qur’ani haituambii hasa aina ya mateso waliyopatwa nayo, kwa sababu lengo la simulizi hili linatimia bila kulitaja. Kinachohitajika hapa ni kueleza tu kwamba uasi huleta utekelezaji wa maonyo, na kuwapa wenye makosa adhabu yao ya haki.

At this point, God let loose against them a scourge from heaven. It was the same heaven from which He sent down manna and quails, and which carried the clouds that gave them shade and comfort: “Therefore We let loose against them a scourge from heaven in requital for their wrongdoing.” (Verse 162) Thus, the fact that a group of them disbelieved constituted what is termed in the Qur’ān as ‘wronging themselves’ and made them liable to God’s punishment. The Qur’ān does not tell us exactly the nature of the suffering to which they were subjected, because the purpose of this account is achieved without specifying it. All that is needed here is to explain that disobedience entails the enforcement of the threats, giving the guilty their fair punishment.

Mara nyingine Wana wa Israeli wana hatia ya kutotii kwa dhambi. Katika tukio hili mahususi, hawavunji sheria ya Mungu waziwazi, lakini wanajaribu kutafuta njia za kukwepa kile sheria inachotaka. Hawawezi kubaki imara mbele ya mtihani wanaowekewa, kwa sababu uimara unahitaji tabia inayoweza kudhibiti matamanio na tamaa: "Waulize kuhusu mji ulioko kando ya bahari: jinsi watu wake walivyoitia unajisi Sabato. Kila Sabato samaki wao walijitokeza mbele yao wakichomoza juu ya uso wa maji, lakini hawakuwakaribia siku nyingine zisizokuwa za Sabato. Hivyo ndivyo tulivyowajaribu kwa sababu ya uasi wao. Baadhi yao walipouliza: 'Kwa nini mnawahubiria watu ambao Mungu ana hakika atawaangamiza, au angalau atawaadhibu vikali?' [wengine] walijibu: 'Ili tuwe huru na lawama mbele ya Mola wenu, na ili nao wapate kumcha Mungu.' Walipoisahau mawaidha yote waliyopewa, tuliwaokoa wale waliokataza uovu, na tukawateketeza waliodhulumu kwa adhabu kali kwa sababu ya matendo yao maovu. Na walipoendelea kwa kiburi kufanya yale waliyokatazwa, tukawaambia: 'Kuweni nyani wanaodharauliwa.' Kisha Mola wenu alitangaza kwamba bila shaka atawainulia watu watakaowatesa kikatili hadi Siku ya Kiyama. Hakika Mola wenu ni mwepesi wa kuadhibu, lakini bila shaka ni Mwingi wa kusamehe, Mwenye rehema."

Once more the Children of Israel are guilty of sinful disobedience. In this particular case, they do not openly contravene God’s law, but they try to find loopholes to evade what the law requires. They cannot remain steadfast in the face of the trial to which they are exposed, because steadfastness requires a nature that can control desires and ambitions: “Ask them about the town which stood by the sea: how its people profaned the Sabbath. Each Sabbath their fish appeared before them breaking the water’s surface, but they would not come near them on other than Sabbath days. Thus did We try them because of their disobedience. When some among them asked: ‘Why do you preach to people whom God is certain to destroy, or at least to punish severely?’ [others] replied: So that we may be free from blame in the sight of your Lord, and that they may become God-fearing.’ When they had forgotten all the warnings they had been given, We saved those who had tried to prevent evil, and overwhelmed the transgressors with dreadful suffering for their iniquitous deeds. And when they insolently persisted in doing what they had been forbidden to do, We said to them: ‘Turn into despicable apes.’ Then your Lord declared that He would most certainly raise against them people who would cruelly oppress them till the Day of Resurrection. Your Lord is swift indeed in His retribution, yet He is certainly much forgiving, merciful.” (Verses 163-167)

Kuna mabadiliko ya mtindo hapa, kwani njia ya kusimulia matukio ya kihistoria inaachwa na badala yake kunakabiliwa na wazao wa Waisraeli waliompinga Nabii Muhammad ﷺ huko Madina. Sehemu inayoanzia na aya hii hadi aya ya 171 ilishushwa Madina ili kutoa majibu kwa wakazi wake Wayahudi. Hata hivyo, imejumuishwa katika sura hii ya Makka ili kukamilisha historia ya Waisraeli pamoja na Nabii wao Musa.

There is a change of style here as the method of reporting historical events is dropped in preference for confronting the descendants of the Israelites who opposed the Prophet Muhammad (peace be upon him) in Madinah. The passage beginning with this verse up to verse 171 was revealed in Madinah to give answers to its Jewish population. However, it is incorporated in this Makkan sūrah to complete the history of the Israelites with their Prophet Moses.

Hapa Mwenyezi Mungu anamwamuru Mtume Wake (rehema na amani zimshukie) awaulize Mayahudi kuhusu tukio hili linalojulikana sana katika historia yao ya zamani. Wanaulizwa kuhusu hilo hapa kwa sababu walikuwa na hamu ya kujithibitishia nasaba yao na kwamba walikuwa wa taifa lenye historia inayoenea vizazi vingi. Linawakumbusha uasi wao wa zamani na ukweli kwamba uasi wao uliwahukumu kundi miongoni mwao kubadilishwa kabisa umbo lao katika maisha haya, na uliwatia hatiani wote kwa historia ndefu ya udhalilifu. Isipokuwa pekee ni wale walio tayari kumfuata Nabii wa mwisho ambaye bila shaka angewaondolea mizigo na minyororo iliyowafunga.

Here God orders His Messenger (peace be upon him) to ask the Jews about this well-known event in their former history. They are questioned about it here because they were keen to assert their ancestry and that they belonged to a nation with a history extending over many generations. It reminds them of their old disobedience and the fact that their disobedience doomed a group of them to a complete change of form in this life, and condemned them all to a long history of humiliation. The only exceptions are those ready to follow the last Prophet who would certainly relieve them of the burdens and the shackles that tied them down.

Jina la mji ulio kando ya bahari halitajwi, kwa sababu lilikuwa linajulikana vizuri kwa wale waliokusudiwa. Tukio lenyewe lilitendwa na kikundi cha Mayahudi waliokuwa wakiishi katika mji wa pwani. Wana wa Israeli walikuwa wameomba wapewe siku maalum ya kupumzika na kujitolea kabisa kwa ibada, ili hakuna hata mmoja wao ahitaji kufanya kazi siku hiyo. Hivyo ndivyo siku ya Sabato ilivyowekwa kwao. Kisha walifanyiwa mtihani ili wajifunze jinsi ya kuonyesha nguvu ya mapenzi yao na kupinga majaribu. Hakika walihitaji kujifunza jinsi ya kutimiza ahadi zao, hasa pale wajibu unapogongana na tamaa. Jambo hilo lilikuwa la lazima kabisa kwa Wana wa Israeli, ambao tabia zao zilidhoofika sana kutokana na udhalilifu waliokuwa wameuvumilia kwa muda mrefu. Nia yao ilihitaji kukombolewa baada ya historia ndefu ya utumwa, ili waweze kuzoea kukabiliana na changamoto na kupinga majaribu.

The name of the city by the sea is not mentioned, because it was well known to the addressees. The event itself was perpetrated by a group of Jews who were living in a coastal city. The Children of Israel had requested that a day should be assigned to them for rest and total devotion, so that none of them would need to work on that day. Hence the appointment of the Sabbath for them. They were then subjected to a test so that they would learn how to demonstrate their willpower and resist temptation. They certainly needed to learn how to fulfil their commitments, particularly in the case of a conflict between duty and desire. That was absolutely necessary for the Children of Israel whose characters were badly weakened as a result of the humiliation they had long suffered. Their will needed to be liberated after such a long history of subjugation, so that they could get used to facing challenges and resisting temptations.

Zaidi ya hayo, hili ni jambo linalohitajika kwa kila mtu anayetamani kuwa mhubiri wa ujumbe wa Mungu, na kutekeleza amana ambayo Mungu amewapa wanadamu duniani. Hakika, jaribio la nguvu ya nia lilikuwa la kwanza kumpata Adamu na Hawa. Hawakuweza kulistahimili, na Shetani aliwajaribu kula matunda ya mti huo, ambao aliwaelezea kuwa ni mti wa uhai wa milele na utajiri usioharibika. Kila jamii ya wahubiri wa sababu ya Mungu lazima ipite kwa mafanikio katika jaribio hili kabla hawajaweza kuaminiwa kwa kazi aliyopewa mwanadamu, kwani wanawekwa kuwa wasimamizi wa dunia. Asili ya jaribio hili inabaki ile ile, lakini mbinu zake zinaweza kutofautiana.

Besides, this is needed by everyone who aspires to be an advocate of God’s message, and to fulfil the trust God has given to human beings on earth. Indeed, the test of willpower was the first to which Adam and Eve were subjected. They could not stand up to it, and were tempted by Satan to eat of the fruit of the tree, which he described to them as the tree of everlasting life and imperishable wealth. Every community of advocates of God’s cause must go successfully through this test before they can be trusted with the task assigned to mankind as they are placed in charge of the earth. The nature of the test remains the same, but its methods may vary.

Kundi kikundi cha Wana wa Israili hakiweza kukabiliana na changamoto na kufaulu mtihani safari hii. Hili lilitokana na kutotii kwao mara kwa mara. Samaki wa aina mbalimbali walikuwa wakija karibu sana na ufuo siku za Sabato, wakionekana kuwa rahisi sana kuvuliwa. Hata hivyo, hawakuweza kufanya lolote kuwakamata kwa sababu ya utakatifu wa Sabato, ambao walihitaji kuutunza. Siku ya Sabato ilipomalizika, samaki hao hawakuwepo tena. Walikuwa wamekwenda ndani kabisa ya bahari. Hili ndilo tukio ambalo Mtume Muhammad ﷺ aliamrishwa awakumbushe, pamoja na kuwapa ukumbusho wa walichofanya na yaliyowapata kutokana na hilo: “Waulize kuhusu mji uliokuwa karibu na bahari: jinsi watu wake walivyoitia unajisi Sabato. Kila Sabato samaki wao walikuwa wakiwajia wakijitokeza juu ya uso wa maji, lakini siku nyingine zisizokuwa za Sabato hawakuwakaribia. Hivyo ndivyo Tulivyowajaribu kwa sababu ya kutotii kwao.” (Aya 163)

A group of the Children of Israel were unable to face the challenge and pass the test this time. This was the result of their repeated disobedience. Fish of different types used to come very close to the shore on Sabbath days, appearing to be so easy to catch. Yet they could do nothing to catch them because of the sanctity of the Sabbath, which they needed to observe. When the Sabbath day ended the fish were no longer there. They had gone deep into the sea. This is the event which the Prophet Muhammad was ordered to remind them of, in addition to giving them a reminder of what they did and what happened to them as a result: “Ask them about the town which stood by the sea: how its people profaned the Sabbath. Each Sabbath their fish appeared before them breaking the water’s surface, but they would not come near them on other than Sabbath days. Thus did We try them because of their disobedience.” (Verse 163)

Jinsi hili lilivyotokea lote ni kwa namna gani? Ni nini kilichowafanya samaki waenende kwa namna hii? Samaki hao waliwezaje kuwashinda ujanja? Hii ni miujiza inayotokea kwa mapenzi ya Mwenyezi Mungu, wakati Yeye anapoamua. Wale wasiokuwa na elimu wana hamu ya kukataa kwamba mapenzi ya Mwenyezi Mungu yanaweza kufanya kazi kwa namna nyingine yoyote isipokuwa ile wanayoiita "sheria za maumbile". Lakini dhana ya Kiislamu, iliyothibitishwa na ukweli wa maisha, ina mtazamo tofauti. Ni Mungu (Mtukufu ni Yeye katika utukufu wake) ndiye aliyeumba ulimwengu huu na kuweka sheria zake zifanye kazi, kwa mujibu wa mapenzi yake kamili na huru. Maana yake ni kwamba sheria ya Mungu haizuiliwi na sheria hizo za maumbile, wala hailazimiki kufanya kazi ndani yake. Mapenzi ya Mungu yanabaki huru na kamili baada ya sheria hizo kuanza kufanya kazi, kama vile yalivyokuwa kabla yake.

How did all this happen? What made the fish behave in this way? How could the fish out-manoeuvre them? This is a miracle that takes place by God’s will at the time He chooses. Those who are devoid of knowledge are keen to deny that God’s will can operate in any way other than what they describe as ‘the laws of nature’. But the Islamic concept, endorsed by the facts of life, has a different view. It is God (limitless is He in His glory) who has created this universe and set its laws in operation, in accordance with His absolute, free will. This means that God’s law is not restrained by those laws of nature, or that it must operate within them. God’s will remains free and absolute after these laws have come into operation, just as it was before them.

Hii ni hakika ambayo wale wasio na elimu wanaipuuza. Ni kweli kwamba ni miongoni mwa neema za Mwenyezi Mungu anazowapa waja Wake kwamba sheria hizi za maumbile zinabaki thabiti, lakini hilo halimaanishi kwamba mapenzi Yake yanakuwa chini ya sheria hizo au yanazuiwa nazo. Kila anapotaka, kwa hekima Yake, jambo lifanyike kwa namna inayovunja sheria hizi za maumbile, mapenzi Yake hakika hutekelezwa. Zaidi ya hayo, kila mara sheria hizi thabiti zinapofanya kazi, utendaji wake hutokea kwa tendo jipya la mapenzi ya Mungu, ambalo ni mahsusi kwa tukio hilo maalum. Sheria hizi hazifanyi kazi zenyewe, kwa hiari yao wenyewe, wala bila mapenzi ya Mungu. Hili ndilo hasa lilivyo, ingawa sheria za maumbile zinabaki thabiti, isipokuwa Mungu aamue vinginevyo. Iwe sheria thabiti za maumbile zinafanya kazi, au sheria nyingine zinafanya kazi mahali pake, chochote kinachotokea kwa kweli katika ulimwengu kinategemea tendo maalum la mapenzi ya Mungu. Kwa hiyo, utendaji wa sheria za maumbile na kutimia kwa jambo la kimiujiza viko sawa na katika kiwango kimoja. Hakuna chochote katika mfumo wa ulimwengu kinachotokea chenyewe kiotomatiki, hata mara moja, kama wale wasio na elimu wanavyopenda kudai. Kwa kweli, wameanza hivi karibuni kulitambua hili.

This is the fact ignored by those who are devoid of knowledge. It is certainly an aspect of God’s grace which He bestows on His servants that these laws of nature remain constant, but that does not mean that His will becomes subject to them or restrained by them. Whenever He, in His wisdom, wants something to take place in a fashion that breaks these laws of nature, His will is certainly done. Moreover, every time these constant laws operate, their operation takes place by a new act of God’s will, which is specific to that particular instance. These laws do not operate automatically, of their own accord, or without God’s will. This is indeed the case, despite the fact that the laws of nature remain constant, unless God determines otherwise. Whether the constant laws of nature operate or some other laws operate in their place, whatever actually happens in the universe is subject to a special act of God’s will. Hence, the operation of the laws of nature and the accomplishment of something supernatural are equal and at the same level. There is nothing in the system of the universe that happens automatically, not even once, as those who are devoid of knowledge are keen to assert. In fact, they have recently started to recognize this.

Hata hivyo, jaribu lilikuwa kali mno kwa watu wa mji ule ulio kando ya bahari. Kundi miongoni mwao liliona jaribu hilo lisiloweza kupingwa, na nguvu zao zote za kujizuia zikaanguka. Wakasahau agano lao na Mola wao Mlezi, wakaanza, kama ilivyo desturi ya Mayahudi, kutafuta njia za hila za kuvua samaki siku ya Sabato. Imani inapokuwa dhaifu mioyoni mwa watu, njia nyingi potovu zinaweza kupatikana, kwani watu huanza kuichukulia sheria kama kizuizi tu ambacho wanahitaji kukikwepa. Hakuna sheria inayoweza kutekelezwa ipasavyo kwa maneno yake tu, wala kwa kikosi cha polisi. Sheria inalindwa na mioyo yenye kumcha Mungu, inayotamani kumpendeza Mungu na kuepuka adhabu yake. Watu wataendelea kutafuta njia za kukwepa sheria pale tu wanapokuwa na maslahi ya kukwepa masharti yake.

Be that as it may, the temptation was too strong for those people of the city facing the sea. A group of them found the temptation irresistible, and all their willpower collapsed. They forgot their covenant with their Lord and began, as is typical of the Jews, to try to find subtle ways of fishing on the Sabbath. When faith is weak in people’s hearts, many a deviant way can be found, since people start to deal with the law as a mere restriction which they need to evade. No law can be properly enforced by its mere statements, or by a police force. A law is safeguarded by God-fearing hearts who are keen to please God and to avoid His punishment. People will continue to try to evade the law when they have an interest in evading its provisions.

Kwa hiyo, sheria haiwezi kulindwa kwa nguvu za kimwili au kwa kikosi cha polisi. Hakuna mbinu za mabavu zinazoweza kuipa serikali nguvu ya kutosha kumweka askari kwa kila mtu ili kuhakikisha sheria inatiiwa. Hilo linaweza kupatikana tu kupitia imani, pale watu wanapomcha Mungu na kuwa na hamu ya kutii sheria ya Mungu hadharani na faraghani.

Therefore, a law cannot be safeguarded by material power or a police force. No strong-handed tactics can give a government enough power to appoint a policeman to watch every individual to ensure observance of the law. That can only be achieved through faith, when people are God-fearing, keen to abide by God’s law in public and private.

Kwa hiyo, hali zote zisizotegemea nia ya ndani ya nyoyo zenye kumcha Mungu zimepangwa kushindwa. Pia nadharia na tawala zilizobuniwa na binadamu ambazo hazitegemei mamlaka ya Mungu nazo zimepangwa kushindwa. Hivyo basi, mifumo yote ya kibinadamu ya kuhakikisha utekelezaji wa sheria inabaki bila ufanisi, kwa sababu hakuna kikosi cha polisi kinachoweza kuwaangalia watu wote, muda wote.

Hence, all situations which do not rely on the inner motivation of God-fearing hearts are bound to fail. Also doomed to failure are all man-made theories and regimes which do not rely on God’s authority. Hence, all human systems to ensure the enforcement of the law remain ineffective, because no police force can watch over all people, all the time.

Katika kisa hiki kilichotajwa katika sūrah, wakazi wa mji ule walianza kutafuta njia na hila za kukwepa katazo la kuvua samaki siku ya Sabato. Imesimuliwa kwamba walijenga vizuizi fulani siku ya Sabato ili samaki wasiweze kurudi baharini, na siku ya Jumapili walikuwa wepesi kuchukua samaki waliokamatwa. Walidai kwamba hawakuvua samaki siku ya Sabato, kwa sababu samaki walibaki majini, nyuma ya vizuizi. Kundi la pili lilitambua udanganyifu wote huu, likawaonya wale watu waliofanya hivyo juu ya adhabu ya Mungu, na kujitenga na mipango yao.

In this particular case mentioned in the sūrah, the inhabitants of that city began to seek ways and means to get around the prohibition of fishing on the Sabbath day. It has been reported that they put up certain barriers on the Sabbath day so that the fish could not return to the sea, and on the Sunday they would be quick to take their catch. They claimed that they did not do the fishing on the Sabbath, because the fish remained in the water, behind the barriers. A second group recognized the deviousness in all this, and warned those people who perpetrated it against God’s punishment, dissociating themselves from their schemes.

Kundi la tatu lilisema kwa wale waliokuwa wakiwahimiza jamii yao watii amri za Mungu: "Kuna faida gani kuwaonya watu hao wanaopotea, ilhali wao wanaendelea na njia zao za upotevu? Mungu hakika atawaangamiza au kuwaadhibu adhabu kali." "Waliposema baadhi yao: 'Kwa nini mnawaonya watu ambao Mungu hakika atawaangamiza, au atawaadhibu adhabu kali?'" (Aya ya 164) Maonyo na mawaidha hayana tena faida baada ya watu hao kujihukumu wenyewe kwa maangamizi au adhabu kali kwa kuvunja sheria ya Mungu. Kundi la pili lilijibu: "Ili tuwe safi mbele ya Mola wenu, na ili nao wamche Mungu." Ni wajibu wetu kuamrisha yaliyo mema na kuonya dhidi ya maovu na dhidi ya kuvunja sheria ya Mungu. Tukishatimiza wajibu wetu, tunatumai tutakuwa hatuna lawama. Zaidi ya hayo, huenda mawaidha yetu yakagusa moyo nyeti na kuwafanya angalau baadhi ya watu waasi watubu.

A third group said to the ones urging their community to comply with God’s orders: what use is your admonition to those erring people, when they persist in their erring ways? God is certain to destroy them or to inflict severe punishment on them: “When some among them asked: ‘Why do you preach to people whom God is certain to destroy, or at least to punish severely?’” (Verse 164) Warnings and admonition are no longer of use, after they have condemned themselves to destruction or severe punishment by violating God’s law. The second group replied: “So that we may be free from blame in the sight of your Lord, and that they may become God-fearing.” It is a duty on us to enjoin what is right and warn against what is evil and against violating God’s law. When we have done our duty, we hope to be free from blame. Besides, it may be that our admonition will touch a sensitive heart and cause at least some disobedient people to repent.

Kwa hiyo, wakazi wa mji huo waligawanyika katika makundi matatu, au jumuiya tatu. Katika istilahi za Kiislamu, taifa au jumuiya ni kundi la watu wanaoamini imani moja, wanaoshikilia dhana moja, na wanaokubali utii kwa uongozi mmoja. Hivyo linatofautiana na tafsiri zinazotolewa kwake katika jamii zisizo za Kiislamu, za kale na za kisasa, ambazo hufanya taifa kuwa kundi lolote la watu wanaoishi katika eneo fulani na kutawaliwa na utawala fulani. Dhana hii ni ngeni kwa Uislamu.

Thus, the inhabitants of that city were divided into three groups, or three communities. In Islamic terminology, a nation or a community is a group of people who believe in one faith, have the same concept, and admit allegiance to a single leadership. It is thus different from the definitions given to it in non-Muslim societies, ancient and modern, which make a nation any group of people living in a particular area and governed by a particular regime. This concept is alien to Islam.

Kwa hiyo, tunasema kwamba wakazi wa mji ule waligawanyika katika makundi matatu: kundi moja lilikuwa waziwazi la waasi, kundi la pili lilikuwa likipinga hila za uasi dhidi ya Mungu, likichukua hatua chanya au kukemea uasi na kutoa maonyo, na kundi la tatu lilichukua msimamo hasi, likikataa hila zile za uasi lakini bila kuchukua hatua chanya ya kuzizuia. Kila kundi lilikuwa na mtazamo wake na mwelekeo wake wa vitendo, jambo lililolifanya kila moja kuwa taifa tofauti.

Hence, we say that the inhabitants of that city were divided into three groups: a clearly disobedient one, and one opposed to the sly schemes of disobedience to God, taking a positive action or denouncing disobedience and giving admonition. A third group adopted a negative attitude, disapproving of those disobedient schemes but taking no positive action to repel them. Each group had its own concept and line of action, which made each of them a separate nation.

Wakati maonyo na mawaidha yalipoonekana kutokuwa na faida, na kundi lililokuwa likiasi liliendelea na njia zao potofu, maonyo ya Mwenyezi Mungu ilibidi yatimie. Wale waliowaonya waliokolewa, wakati jamii iliyoasi ilipata adhabu kali sana, kama itakavyoelezwa sasa hivi. Sura haitaji kilichowapata kundi la tatu au jamii ya tatu, labda ili kuonyesha kwamba hawakuwa na umuhimu wowote, kwa sababu walijizuia kuchukua hatua chanya na walitosheka kukataa kutotii kwa Mwenyezi Mungu kwa njia hasi tu. Kwa hiyo, walistahili kupuuzwa ingawa hawakupata adhabu: "Walipokuwa wamesahau yote waliyokumbushwa, Sisi tuliwaokoa wale waliokataza uovu, na tukawaadhibu waliodhulumu kwa adhabu kali kwa sababu ya matendo yao maovu. Na walipoendelea kwa kiburi kufanya yale waliyokatazwa, tukawaambia:

When warnings and admonition were apparently useless, and the disobedient group persisted with their erring ways, God’s warnings had to be fulfilled. Those who admonished them were saved, while the disobedient community suffered a very severe punishment, as will be explained presently. The sūrah does not mention what happened to the third group or community, perhaps in order to indicate that they were of no consequence, because they refrained from taking positive action and were satisfied to disapprove of God’s disobedience only in a negative way. Hence, they deserved to be ignored although they did not incur punishment: “When they had forgotten all the warnings they had been given, We saved those who had tried to prevent evil, and overwhelmed the transgressors with dreadful suffering for their iniquitous deeds. And when they insolently persisted in doing what they had been forbidden to do, We said to them:

“Geuzeni kuwa nyani wa kudharauliwa.”” (Aya 165-166)

`Turn into despicable apes.’” (Verses 165-166)

Hapa tunaona jinsi Qur'ani inavyolinganisha utii na kukanusha imani, na kuliita hili kuwa ni 'dhulma' au 'uasi'. Jambo hili linatokea mara nyingi sana katika Qur'ani, ambalo linayapa maneno haya dhana tofauti na inayotumiwa katika kazi za wanazuoni wa vizazi vya baadaye.

We note here how the Qur’ān equates disobedience with denying the faith, and refers to this as `wrongdoing’, or `transgression’. This occurs very frequently in the Qur’ān, which gives these terms a different concept to what is used in the works of scholars of later generations.

Mateso ya kutisha yaliyowapata watu hao wenye hila waliomwasi Mungu yalikuwa ni kuwageuza kuwa nyani wenye kuchukiza. Walipoteza utu wao walipoachana na nia yao, ambayo ingeweza kudhibiti matamanio yao. Walizama tu katika ulimwengu wa wanyama.

The dreadful suffering inflicted on those scheming people who disobeyed God was to transform them into despicable apes. They forfeited their humanity when they abandoned their will, which could control their desires. They simply sank into the world of animals.

Kwa hiyo, ilikuwa adhabu inayostahili kwamba wapewe umbo la nyani.

Hence, it was a befitting punishment that they should be given the appearance of apes.

Jinsi gani walikuwa nyani, na nini kiliwapata baadaye? Je, waliangamia, kama kila kiumbe kinachobadilishwa kuwa umbo jingine? Au waliendelea kuzaliana katika umbo la nyani?

How did they become apes, and what happened to them thereafter? Did they perish, as would every creature that is transformed into another shape? Or did they procreate in the form of apes?

Kuna ripoti nyingi tofauti katika vitabu vya tafsiri ya Qur'ani. Hata hivyo, maswali haya hayapati jibu lolote katika Qur'ani, na hatuna kauli yoyote sahihi kutoka kwa Mtume ﷺ inayoyajibu.

There are so many different reports in books of Qur’ānic commentary. However, none of these questions is given an answer in the Qur’ān, and we do not have any authentic statement by the Prophet to give answers to them.

Kwa hiyo, hatutaingia katika maeneo haya.

Hence, we will not delve into these areas.

Amri ile ile ambayo huanzisha uumbaji na kuwapa viumbe maumbo na sura zao pia ilitolewa ili kuleta mabadiliko ya umbo au mabadiliko ya hali. Neno linalotumika katika visa vyote hivi ni "Kuwa", na chochote Mungu anachokitaka hutokea papo hapo.

The same order which initiates creation and gives creatures their forms and shapes was given in order to bring about a change of form or a transformation. The word used in all these cases is, “Be”, and whatever God desires immediately takes place.

Tuliwaambia: ‘Kuweni nyani wa kudharauliwa,’ na maandishi ya Kiarabu yakitumia msemo, “Kuweni nyani wa kudharauliwa.” (Aya ya 166) Hiyo ilitosha kwao kuwa nyani wa kudharauliwa, na kuishi katika udhalilifu. Hiyo ilikuwa amri ambayo hakuna nguvu iliyoweza kuirudisha nyuma, iliyotolewa na Yule anayetimiza daima lengo Lake.

“We said to them: ‘Turn into despicable apes,’” with the Arabic text using the formula, “Be despicable apes”. (Verse 166) That was sufficient for them to be apes that are despicable, and to live in humiliation. That was the order that no power could repel, issued by the One who always accomplishes His purpose.

Hii ilifuatiwa na laana ya milele, ambayo iliwaacha tu wale ambao wangemwamini Nabii asiyejua kusoma na kuandika ﷺ na kumfuata. Laana hii pia ilistahiliwa kwa sababu ya kuendelea kwao kwa muda mrefu kumwasi Mungu. Hivyo, Mungu alitoa hukumu iliyokuwa hakika kutekelezwa: “Kisha Mola wako Mlezi akatangaza kwamba bila shaka atawaletea watu ambao watawatesa vikali hadi Siku ya Kiyama. Hakika Mola wako Mlezi ni Mwepesi wa kuadhibu, na hakika yeye ni Mwingi wa kusamehe, Mwenye kurehemu.” (Aya ya 167)

This was followed by an everlasting curse, which spared only those who would believe in the unlettered Prophet and follow him. This curse was also earned because of their long persistence in disobeying God. Hence, God issued the verdict that was certain to be implemented: “Then your Lord declared that He would most certainly raise against them people who would cruelly oppress them till the Day of Resurrection. Your Lord is swift indeed in His retribution, yet He is certainly much forgiving, merciful.” (Verse 167)

Tamko hilo litaendelea milele, ingawa utekelezaji wake ulianza siku ilipotolewa. Katika vipindi tofauti vya historia, kulikuwepo watu waliowashughulikia Mayahudi kwa ukali mkubwa na walikuwa tayari kuwaonea. Tamko hilo litaendelea kutekelezwa, na mara kwa mara kutakuwepo watu watakaowatendea Mayahudi kwa ukatili. Kila wanapopata madaraka na kuwa madhalimu kwa kumuasi Mungu, hakika watakumbana na mateso mikononi mwa watu ambao Mungu atawainua dhidi yao. Hii ni kwa sababu wataendelea kuhama kutoka kitendo kimoja cha kumuasi Mungu hadi kingine, wala hawatarekebisha mienendo yao kabla ya kuanza njia mpya za upotovu.

That declaration will last for ever, although its fulfilment started the day it was issued. In different periods of history, there were those who dealt very severely with the Jews and were ready to oppress them. The declaration will continue to operate, and there will from time to time be those who will deal cruelly with them. Whenever the Jews gain power and tyrannize in disobedience of God, they will certainly come to suffer at the hands of people whom God will raise against them. This is because they will continue to move from one act of disobedience of God to another, and will not mend their ways before they start with new erring ways.

Wakati mwingine tunaweza kudhani kuwa laana hiyo haitekelezeki tena, na kwamba Wayahudi wamekusanya nguvu na ushawishi mkubwa sana. Ukweli ni kwamba hali hii itadumu kwa kipindi kifupi tu cha historia. Ni Mungu peke yake anayejua ni nani atakayemwinua dhidi ya Wayahudi katika raundi ijayo, na raundi itakayofuata baada ya hiyo, hadi Siku ya Kiyama.

At times we may think that the curse is no longer operative, and that the Jews have gathered so much power and influence. The fact is that this will only be for a limited period of history. It is God alone who knows whom He will raise against the Jews in the next round, and the round to follow that, until the Day of Resurrection.

Mwenyezi Mungu ametoa tamko hili, na kulijulisha Mjumbe wake katika kitabu chake mwenyewe, Qur'āni, na amelihitimisha tamko hili kwa kauli inayoeleza sifa mbili za Mungu: kwamba yeye ni mwepesi wa kuadhibu, pia ni mwingi wa kusamehe na mwenye rehema: "Hakika Mola wako Mlezi ni mwepesi wa kuadhibu, na hakika yeye ni mwingi wa kusamehe, mwenye rehema." (Aya ya 167) Kwa adhabu yake ya haraka, huwashinda wale wanaostahili adhabu hiyo, kama ilivyowapata wakazi wa mji ule ulio kando ya bahari. Kwa msamaha wake na rehema yake, hukubali toba ya wale Wana wa Israili walio tayari kumfuata Nabii asiyejua kusoma na kuandika, ambaye ameelezwa wazi katika Taurati na Injili. Adhabu yake si matokeo ya chuki yoyote, bali ni malipo yanayostahili kwa wale waliotenda uasi. Rehema na msamaha wa Mungu daima vipo tayari kutolewa kwa wale wanaostahili kuvipata.

God has made this declaration, and informed His Messenger of it in His own book, the Qur’ān, and concluded this declaration with a statement outlining the two attributes of God that He is at the same time swift in retribution, much forgiving and merciful: “Your Lord is swift indeed in His retribution, yet He is certainly much forgiving, merciful.” (Verse 167) With His swift punishment, He overwhelms those who earn that punishment, as happened to those dwellers of that city by the seaside. With His forgiveness and mercy He accepts the repentance of those of the Israelites who are ready to follow the unlettered Prophet who is clearly described in the Torah and the Gospel. His punishment is not the result of any grudge, but it is the fitting retribution for those guilty of disobedience. God’s mercy and forgiveness are always there to be extended to those who earn them.

Simulizi ya Qur'ani inafuatia matukio ya kihistoria baada ya Musa. Inatoa marejeo ya vizazi vilivyofuata hadi kizazi cha Kiyahudi kilichoishi Madina wakati Mtume Muhammad ﷺ alipoanzisha jamii ya kwanza ya Kiislamu huko.

The Qur’ānic account follows the historical events after Moses. It refers to succeeding generations up to the Jewish generation that lived in Madinah at the time when the Prophet Muhammad (peace be upon him) established the first Muslim community there.

Tuliwatawanya duniani kote kama jamii tofauti; baadhi yao walikuwa wema, na wengine mbali na hivyo, tukawajaribu kwa neema na misiba, ili wapate kurudi kwenye njia iliyo sahihi. Kisha wakafuatiwa na vizazi vilivyorithi Kitabu. Hata hivyo, hawa wanatamani sana starehe za muda mfupi za dunia hii ya chini na husema, "Tutasamehewa." Iwapo starehe kama hizo zingewafikia tena, bila shaka wangezikimbilia kwa hamu. Je, hawakuahidi kwa nguvu kupitia Maandiko yao kwamba hawatasema lolote isipokuwa ukweli kuhusu Mungu? Na je, hawakusoma kwa makini yale yaliyomo ndani yake? Hakika maisha ya Akhera ni bora kwa wale wote wamchao Mungu. Je, hamtumii akili zenu? Kuhusu wale wanaoshikamana na Maandiko na kusimamia Sala zao, hatutawakosa malipo wale wanaoamrisha kutenda mema. Tuliulinyanyua mlima juu yao kana kwamba ni kivuli, nao wakadhani kwamba utawaangukia. [Tukasema]: Shikilieni kwa nguvu zenu zote yale tuliyokupeni na kuyakumbuka yaliyomo ndani yake, ili mpate kuwa wachamungu. (Aya 168-171)

We dispersed them all over the earth as separate communities; some of them were righteous, and some far from that, and We tried them with blessings and misfortunes, so that they might mend their ways. They were succeeded by generations who inherited the Book. Yet these are keen to enjoy the fleeting pleasures of this lower world and say, “We shall be forgiven.” Should some similar pleasures come their way, they would certainly be keen to indulge them. Have they not solemnly pledged through their Scriptures to say nothing but the truth about God? And have they not studied well what is in [the Scriptures]? Surely the life in the hereafter is better for all who are God-fearing. Will you not use your reason? As for those who hold fast to the Scriptures and attend regularly to their prayers, We shall not fail to reward those who enjoin the doing of what is right. We suspended the mountain over them as if it were a shadow, and they thought that it would fall down on them. [We said]: Hold fast with all your strength to what We have given you and bear in mind all that it contains, so that you may remain God-fearing. (Verses 168-171)

Aya hizi, zilizoteremshwa Madina na kuongezwa katika sura hii ya Makka, ni nyongeza ya historia ya Wana wa Israili baada ya Nabii Musa kufariki. Mayahudi walitawanyika duniani kote, wakagawanyika katika makundi yenye mawazo tofauti na madhehebu, mienendo na mielekeo mbalimbali. Baadhi yao kweli walikuwa wema, na wengine hawakuwa hivyo. Kwa hekima yake, Mwenyezi Mungu aliendelea kuwawekea mtihani mmoja baada ya mwingine, akiwajaribu wakati mwingine kwa wepesi na faraja, na wakati mwingine kwa mateso na msiba. Majaribu haya yote yalilenga kuwasaidia waone mambo katika mtazamo sahihi na kuchagua njia ya uadilifu: "Tukawajaribu kwa neema na mabalaa, ili wapate kurejea." (Aya ya 168) Ni rehema ya kiungu kwamba Mwenyezi Mungu huwaweka waja wake katika mtihani mmoja baada ya mwingine, kwa sababu majaribu haya huwa ni ukumbusho kwao, ili usahaulifu usiwafanye kujiona juu sana. Mawazo ya namna hiyo yanaweza kwa urahisi kuwapeleka watu katika kujilaumu wenyewe.

These verses, revealed in Madinah and added to this Makkan sūrah, serve as a complement to the history of the Children of Israel after the Prophet Moses had passed away. The Jews were dispersed across the earth, divided into groups of varying concepts and different schools, trends and leanings. Some of them were righteous indeed, while others were not. In His wisdom, God continued to set them one test after another, trying them at times with ease and comfort, and at others with affliction and misfortune. All these tests were meant to help them see things in the right perspective and choose the path of righteousness: “We tried them with blessings and misfortunes, so that they might mend their ways.” (Verse 168) It is an act of divine mercy that God puts His servants to one test after another, because these tests serve as reminders to them so that forgetfulness will not let them think too highly of themselves. Such thoughts can easily lead people to self-condemnation.

Kisha wakafuatiwa na vizazi vilivyorithi Kitabu. Hata hivyo, hawa wanapenda sana kufurahia starehe za haraka za dunia hii ya chini na husema: "Tutasamehewa." Kama starehe kama hizo zikiwafikia tena, bila shaka watazitamani na kujiingiza ndani yake. (Aya ya 169) Kizazi hiki kipya cha Waisraeli kina sifa fulani ambazo zimeelezwa katika Qur'ani. Wamerithi Maandiko Matakatifu na kuyajifunza vizuri. Hata hivyo, hawakuyachukulia Maandiko moyoni ili wayafanyie matendo na mienendo yao iendane na yanayoamrisha. Kwa maneno mengine, mtazamo wao kuhusu imani ulikuwa wa kitaaluma, wakiichukulia imani yao kama elimu tu ya kujifunza, bila kuwa na lengo lolote la kivitendo. Kila mara starehe ya kidunia ilipojitokeza mbele yao, waliichukua na kujiingiza ndani yake. Kisha walidai kwamba watasamehewa na Mwenyezi Mungu.

“They were succeeded by generations who inherited the Book. Yet these are keen to enjoy the fleeting pleasures of this lower world and say, `We shall be forgiven.’ Should some similar pleasures come their way, they would certainly be keen to indulge them.” (Verse 169) This new generation of Israelites have certain characteristics that are described in the Qur’ān. They have inherited the Scriptures and learned them well. However, they did not take the Scriptures to heart, so that they would bring their behaviour and practices in line with their dictates. In other words, their approach to faith was an academic one, taking their faith as mere knowledge to be learned, but having no practical purpose. Whenever a worldly pleasure offered itself to them, they took it up and indulged in it. They then claimed that they would be forgiven by God.

Hali hii ilijirudia mara kwa mara. Kwa sababu hiyo, Qur’ani inatoa swali hili la kejeli: “Je, hawakuchukua ahadi juu yao katika Kitabu chao kwamba wasiseme juu ya Mwenyezi Mungu ila haki? Na wamekisoma yale yaliyomo ndani yake?” (Aya ya 169) Katika Maandiko yao wenyewe waliahidi kamwe wasijaribu kubadilisha hukumu za sharia ya Mwenyezi Mungu, wala kuzipa tafsiri ya uongo. Pia waliapa kutosema chochote kuhusu Mwenyezi Mungu isipokuwa ukweli tupu. Basi inawezekanaje kwao kudai kwamba watasamehewa wakati wana hamu ya kujiingiza katika kila starehe ya dunia inayojitokeza mbele yao? Wanawezaje kuhalalisha ufuska huo kwa kutoa kauli ya uongo juu ya Mwenyezi Mungu, wakijihakikishia msamaha Wake, ilhali wanajua vizuri kwamba Mwenyezi Mungu husamehe tu wale wanaotubia kwa dhati makosa yao na kuazimia kutoyarudia? Hili haliwahusu wao, kwa sababu baada ya kuisoma vizuri Maandiko na kujua kila kilichomo ndani yake, bado wako tayari kujiingiza katika kila starehe ya kupita ya dunia hii ya chini.

This state of affairs was repeated time after time. Hence, the Qur’ān poses this rhetoric question: “Have they not solemnly pledged through their Scriptures to say nothing but the truth about God? And have they not studied well what is in [the Scriptures]?” (Verse 169) In their very Scriptures they pledged never to try to manipulate the provisions of divine law, or give them a false interpretation. They also vowed not to say anything about God but the plain truth. How is it possible, then, for them to claim that they will be forgiven when they are keen to indulge in every worldly pleasure that presents itself to them? How can they justify such indulgence by making a false statement about God, assuring themselves of His forgiveness, when they are well aware that God forgives only those who truly repent of their mistakes and resolve not to repeat them? This does not apply to them, because having studied the Scriptures well and known everything they contain, they remain ready to indulge in every fleeting pleasure of this low world.

Utafiti wa kitaaluma wa dini peke yake una faida ndogo, mradi imani haijajikita moyoni mwa mtu anayeisoma. Wengi wa wanaosoma dini huacha mioyo yao ikiipotea. Wao husoma tu ili kupata uhalali wa matendo yao kwa kupotosha maana ya kauli za kidini. Hivyo hutafuta njia za kukwepa ili kuhalalisha kujiingiza kwao katika starehe za dunia. Kwa hakika, maadui wa kweli wa dini ni wale wanaoikaribia kitaaluma tu, bila kuiamini kikweli na bila kumcha Mungu.

A mere academic study of religion is of little benefit, as long as faith does not establish itself in the heart of the person studying it. Many of those who study religion let their hearts drift away from it. They simply study it in order to find justification for their deeds by twisting the meaning of religious statements. Thus they try to find loopholes to justify their indulgence in worldly pleasures. Indeed, the true enemies of religion are those who have an academic approach to it, without truly believing in it and without fearing God.

"Hakika maisha ya Akhera ni bora kwa wale wanaomcha Mungu. Je, hamtumii akili zenu?" (Aya ya 169) Hakika makao ya Akhera ndiyo yanayostahili kutafutwa. Thamani yake, kama inavyotambuliwa na wale wanaomcha Mungu, lazima itaegemeza mizani. Kuutafuta kunatoa azma ya kupinga starehe za muda zinazojitokeza sasa, katika maisha ya dunia hii. Ni msukumo wa kupata kuingia katika makao hayo ya Akhera ndiyo unaoyatengeneza mioyo na kuweka maisha katika msingi ulio sahihi. Bila kuzingatia mahitaji ya maisha hayo ya baadaye, maisha haya ya sasa yataenda ovyo. Vinginevyo, binadamu atawezaje kupinga shinikizo kubwa la kufuata starehe za papo hapo za maisha haya? Ni nini kinachomzuia binadamu kuzama katika tamaa yake au kuchukua kile kilicho mali ya wengine? Ni nini kinachoweza kudhibiti misukumo ya watu, matamanio yao na ndoto zao kubwa?

“Surely the life in the hereafter is better for all who are God-fearing. Will you not use your reason?” (Verse 169) Indeed, the abode of the hereafter is the one to seek. Its value, as it is recognized by those who are God-fearing, is bound to tilt the scales. Seeking it provides the determination to resist the fleeting pleasures that present themselves now, in the life of this world. It is the motivation to gain admission into that abode of the hereafter that mends hearts and sets life on the proper footing. Without observing the requirements for such future life, this present life will go awry. How else can a human being resist the great pressure of indulging the immediate pleasures of this life? What stops a human being from indulging his greed or taking away what belongs to others? What can tame people’s urges, cravings and powerful aspirations?

Ni nini kinachoweza kuwapa watu uhakika kwamba kile kilichopotea katika mapambano haya ya maisha hakitapotea kabisa wakati wa kufa? Badala yake, bado kuna kitu kitakachokuja katika maisha ya baadaye, ya milele. Ni nini kinachowapa waumini msaada katika vita kati ya wema na uovu, kweli na uongo, wanapoona starehe za maisha zikiteleza mikononi mwao, na wanapoona uovu ukipata nguvu zaidi na kujilazimisha kwa mamlaka ya kidhalimu?

What can give people the reassurance that what is lost in this life struggle will not have been totally lost at the point of death? Rather, there is still more to come in a future, everlasting life. What gives the believers support in the battle between good and evil, truth and falsehood, when they see life’s pleasures slipping away from their hands, and find evil gaining increased power and imposing tyrannical authority?

Hakuna kitu chochote kinachoweza kuwapa waumini nguvu na msaada kama huo wa kubaki imara mbele ya misiba na mabadiliko ya hali wakati wa vita visivyokoma dhidi ya uongo, isipokuwa imani thabiti katika maisha ya Akhera, na kwamba ni bora zaidi na ya juu zaidi kwa wale wanaomcha Mungu. Makao hayo ni ya wale wanaosamehe, wanaojiinua juu ya starehe za muda mfupi za dunia hii, wanaoonyesha azma ya kufuata ukweli na kutenda mema, wasioyumbishwa wanapoendelea katika njia hiyo, wakiwa na uhakika kwamba kile Mungu amewaandalia ni bora mno kuliko kile wanachoweza kuwa nacho duniani.

Nothing can give such strength and help to believers to remain steadfast in the face of misfortunes and changing circumstances during an unabating battle with falsehood except the firm belief in the life to come and that it is far better and superior for those who are God- fearing. That abode belongs to those who forgive, rise above the fleeting pleasures of this world, show determination to follow the truth and to do what is good, remain unshakeable, as they go along the way, reassured that what God has for them is infinitely better than what they may have in this world.

Makao haya ya akhera ni kitu kilicho nje ya uwezo wa utambuzi wetu wa kibinadamu. Watetezi wa `ujamaa wa kisayansi` wanataka kuondoa imani kwake mioyoni mwetu, katika imani yetu na maisha yetu, ili kuibadilisha kwa dhana ya kijinga na isiyoamini Mungu, ambayo wanaiita 'ya kisayansi'. Lakini juhudi zao zinahusu kuharibika kwa mioyo na nafsi, na kuharibika kwa maisha yenyewe. Matatizo mengi ya kijamii, kama rushwa, tamaa, dhulma, uzembe, kutojali na usaliti, yanazuka, lakini hakuna kitu kinachoweza kuyazuia isipokuwa imani. Kuweka kile kinachoitwa 'kisayansi' kinyume na kile kisichoonekana ni jambo la kijinga lililoenea katika karne ya kumi na nane na kumi na tisa, lakini elimu ya binadamu imeliacha kabisa. Katika karne ya ishirini, limeshikiliwa tu na kikundi kidogo cha watu. Mtazamo huu wote unapingana na maumbile ya binadamu. Kwa hiyo, unaharibu maisha kwa kiwango kwamba unawaweka wanadamu wote katika hatari ya maangamizi. Ni sehemu ya mpango wa Kizayuni, unaojaribu kumnyang'anya binadamu mambo muhimu zaidi yanayompa afya na nguvu. Kwa njia hii, wanatumaini hatimaye kuufanya ulimwengu wote kutii utawala wa Sayuni. Mawazo dhaifu kama haya yanarudiwa na baadhi ya marudio ya kibinadamu, yaliyotawanyika hapa na pale, wakati serikali ambazo Uzayuni umeziweka madarakani katika sehemu nyingi za dunia zinaendelea kutekeleza mpango huo mbaya wa Kizayuni. Kinachozidi kuwa kibaya ni kwamba wanautekeleza wakijua lengo na madhumuni yake.

This abode of the hereafter is something that lies beyond the reach of our human perception. The advocates of `scientific socialism’ want to obliterate the belief in it from our hearts, faith and life in order to replace it with an ignorant, atheistic concept, which they describe as ‘scientific’. But their attempt relates to the corruption of hearts and souls, and the corruption of life itself. So many social ills, such as bribery, greed, oppression, negligence, apathy and treachery break loose, but nothing can check them except faith. To place what is ‘scientific’ in opposition to what is ‘imperceptible’ is no more than an ignorant phenomenon that spread in the eighteenth and nineteenth centuries, but human knowledge has abandoned it altogether. In the twentieth century, it has only been upheld by a small minority. This whole phenomenon is in conflict with human nature. Hence, it corrupts lives to the extent that it exposes all mankind to the risk of destruction. It is part of the Zionist plan, which tries to rob humanity of the most important factors that give it health and strength. In this way, they hope to eventually make the whole world submissive to the kingdom of Zion. Such flimsy ideas are repeated by some human parrots, scattered here and there, while the regimes that Zionism has put in power in most parts of the world continue to implement the wicked Zionist plan. What is worse is that they implement it knowing its aim and purpose.

Kwa kuwa maswali ya akhera na kumcha Mungu ni kiini cha imani na maisha, Qur’ani inawaambia wale wanaopenda sana kujiingiza katika starehe za haraka za dunia hii watumie akili zao: “Hakika malipo ya akhera ni bora kwa wale wanaomcha Mungu. Je, hamtumii akili zenu?” (Aya ya 169) Lau akili ingekuwa ndiyo yenye uamuzi wa mwisho, na lau hukumu ya mwisho ingekuwa ile ya elimu ya kweli, badala ya ujinga uliovaa vazi la elimu, akhera ingeonekana kuwa bora zaidi kuliko starehe za muda mfupi za dunia hii ya chini. Kumcha Mungu kungeonekana kama jambo linalozidisha imani na kupata mafanikio katika maisha haya: “Na wale wanaoshikamana na Maandiko na kudumu katika kusali kwao, hakika Sisi hatutapoteza ujira wa wale wanaotenda mema.” (Aya ya 170)

Because the questions of the hereafter and fearing God are central to faith and life, the Qur’ān tells those who are keen to indulge in the fleeting pleasures of this world to use their minds: “Surely the lift in the hereafter is better for all who are God-fearing. Will you not use your reason?” (Verse 169) Had reason had the final say, and had the final verdict been that of true knowledge, rather than ignorance given the guise of knowledge, the hereafter would have been seen as far superior to the fleeting pleasures of this lower world. Fearing God would have been seen as strengthening faith and achieving success in this life: “As for those who hold fast to the Scriptures and attend regularly to their prayers, We shall not fail to reward those who enjoin the doing of what is right.” (Verse 170)

Kuna lawama wazi inayodokezwa kwa wale waliopewa ahadi kupitia Maandiko na waliosoma Maandiko hayo kwa kina. Hii ni kwa sababu hawashikamani na Maandiko waliyoyasoma, wala hawayatekelezi mafundisho yake, wala hawayarejelei katika kuunda dhana zao na kuamua mwenendo wao. Hata hivyo, aya hii inabaki kuwa ya jumla katika maana yake, ikiwahusu vizazi vyote na hali zote.

Clear criticism of those who have given their pledges through the Scriptures and who have studied them thoroughly is implied. That is because they do not hold fast to the Scriptures they studied, and do not implement their teachings, or refer to them in formulating their concepts and deciding their behaviour. However, this verse remains general in its import, addressing all generations and all situations.

Usemi wenyewe, "shikamana na Maandiko", unatoa picha yenye nguvu ambayo tunaweza karibu kuiona na kuihisi. Ni picha ya kushika kitabu kwa nguvu na kwa uzito.

The very expression, “hold fast to the Scriptures”, gives a vivid image that we can almost see and feel. It is the image of holding the book with strength and seriousness.

Hivi ndivyo Mwenyezi Mungu anavyopenda kitabu chake kishughulikiwe: bila ugumu wala ufinyu wa mawazo.

This is how God likes His book to be approached, without rigidity or narrowmindedness.

Nguvu na uzito ni vitu tofauti kabisa na ugumu wa moyo na ufinyu wa fikra.

Strength and seriousness are totally different from rigidity and narrowmindedness.

Hawapingani na wepesi, upana wa mtazamo, wala kuendana na maisha ya kila siku, lakini wanapinga ulegevu, kutojali, na kuweka mbele desturi za binadamu kuliko sheria ya Mungu. Kwa hakika, yale watu wanayoyafanya lazima yawe chini ya sheria ya Mungu daima.

They are not opposed to ease, broad vision and compatibility with dayto- day life, but they are opposed to looseness, carelessness, and giving human practices precedence over God’s law. Indeed, what people do must always be subject to God’s law.

Kushikamana kwa nguvu na kwa uzito na yale ambayo Mungu ameyateremsha, pamoja na kudumu kwa bidii katika Sala, ambapo hapa ni rejea ya vipengele vyote vya ibada, ni mambo mawili muhimu ya mfumo wa kiungu unaolenga kuweka maisha ya binadamu katika msingi sahihi. Namna aya hii ya Qur’ani inavyounganisha wazi kushikamana na Maandiko na kudumu katika ibada ni jambo lenye maana. Inaonyesha kwamba kutekeleza wahyi wa Mungu katika maisha ya binadamu kunaupa msingi sahihi, na kwamba ibada sahihi inarekebisha haki za binadamu. Hivyo, mambo hayo mawili yanafanya kazi katika maisha ya kila siku pamoja na katika nyoyo za watu, na kuyaweka yote mawili katika hali sahihi. Hili linasisitizwa zaidi na rejea ya kutenda mema mwishoni mwa aya ya Qur’ani: “Kwa wale wanaoshikamana na Maandiko na wanaodumu kwa bidii katika Sala zao, Sisi hatutapoteza ujira wa wale wanaoamrisha kutenda yaliyo mema.” (Aya ya 170)

Holding fast with strength and seriousness to what God has revealed and attending regularly to prayers, which is here a reference to all aspects of worship, are the twin essential factors of the divine method that aims at setting human life on the right footing. The way this Qur’ānic verse clearly links holding fast to the Scriptures with attending to worship is significant. It shows that implementing divine revelations in human life gives it the right basis, and that proper worship reforms human rights. Thus, the two operate in everyday life as well as in human hearts and set them both aright. This is further emphasized by the reference to doing right at the conclusion of the Qur’ānic verse: “As for those who hold fast to the Scriptures and attend regularly to their prayers, We shall not fail to reward those who enjoin the doing of what is right.” (Verse 170)

Ukweli wa wazi ni kwamba maisha yote ya binadamu yanateseka kutokana na kuacha nguzo hizi mbili muhimu za mwenendo wa Mwenyezi Mungu. Ujumbe uliofunuliwa unapochukuliwa kwa wepesi, hauna athari yoyote katika maisha ya kila siku, na mioyo ya watu inapoacha ibada, huelekea kuharibika. Hili husababisha kukwepa sheria, kama ilivyokuwa desturi ya watu wa Vitabu vilivyotangulia. Vivyo hivyo hutumika kwa wafuasi wa Kitabu chochote pale mioyo yao inapoichukulia ibada kwa wepesi, na matokeo yake, khofu yao ya Mungu hudhoofika.

The plain fact is that all human life suffers as a result of abandoning these two essential factors of the divine method. When the revealed message is taken lightly, it has no effect on everyday life, and when worship is abandoned, people’s hearts become prone to corruption. This leads to evading the law, as was the practice of the people of earlier Scriptures. The same applies to the followers of any Scripture when their hearts take worship lightly, and in consequence, their fear of God weakens.

Mfumo wa Mwenyezi Mungu ni kamili na wenye mshikamano, unaoanzisha maisha juu ya msingi wa maandiko ya kimungu, na unaitengeneza mioyo kupitia ibada. Kwa hiyo, mioyo huwa yenye afya, na maisha ya kibinadamu pia huwa mema na yenye kheri. Huo ndio mwenendo wa kimungu, ambao hauachwi kwa ajili ya mwingine isipokuwa na wale ambao wamehukumiwa kuteseka na taabu duniani na adhabu katika maisha ya akhera.

The divine system is a complete whole, which establishes life on the basis of a divine writ, and reforms hearts through worship. Thus, hearts are healthy and human life is also wholesome. That is the divine method, which is abandoned in preference for another only by those who are bound to suffer misery in this world and punishment in the life to come.

Mwishoni mwa hadithi, kama ilivyosimuliwa katika sura hii, kuna maelezo ya jinsi Mungu alivyopokea ahadi za Wana wa Israeli: "Tulipandisha mlima juu yao kama kwamba ni kivuli, nao wakadhani kwamba utawaangukia. [Tukasema]: Shikilieni kwa nguvu zenu zote yale tuliyokupeni, na kumbukeni yote yaliyomo ndani yake, ili mpate kuwa wacha Mungu." (Aya 171) Agano hilo haliwezi kusahaulika, kwa sababu lilichukuliwa katika mazingira ambayo hayasahauliki. Lilichukuliwa wakati Mungu alipoliinua mlima juu ya vichwa vya Wana wa Israeli, kana kwamba ni kivuli. Kwa kila hali, walidhani kwamba utawaangukia. Kabla ya hapo, walisitasita kutoa ahadi zozote, lakini walipokumbana na tukio hilo la kimiujiza, walifanya haraka kutoa ahadi zao. Hilo lenyewe lingepaswa kuzuia kurudi nyuma kwao. Kwa muujiza kama huo kutokea mbele ya macho yao, waliamriwa kuzichukulia ahadi zao kwa uzito, na kuzitimiza kwa uaminifu. Walionywa dhidi ya uzembe au kujisahau. Walipaswa daima kukumbuka ahadi zao na kujitahidi kuzitimiza, ili mioyo yao ilainike na kubaki na fahamu ya Mungu. Lakini tabia ya Waisraeli ilibaki vile vile. Hivi karibuni walivunja ahadi zao na kuzama katika uasi. Hivyo, walistahili ghadhabu ya Mungu. Walidhihirisha kwamba hawakuweza kushukuru kwa fadhila za Mungu na neema aliyowapa. Kwa hiyo, walistahili adhabu ya Mungu kwa sababu ya kuvunja ahadi zao kwake. Mungu hamdhulumu mtu yeyote kamwe.

At the end of the story, as related in this sūrah, an account is given of how God accepted the pledges of the Children of Israel: “We suspended the mountain over them as if it were a shadow, and they thought that it would fall down on them. [We said]: Hold fast with all your strength to what We have given you and bear in mind all that it contains, so that you may remain God-fearing.” (Verse 171) That covenant cannot be forgotten, because it was taken in unforgettable circumstances. It was taken at a time when God suspended the mountain over the Children of Israel’s heads, just as though it was a shadow. For all intents and purposes, they thought it was going to fall on them. Just prior to that, they were reluctant to give any pledges, but when they experienced that supernatural event, they hastened to make their pledges. That in itself should have prevented any relapse on their part. With such a miracle taking place before their eyes, they were ordered to take their pledges seriously, and to fulfil them conscientiously. They were warned against any slackness or complacency. They must always remember their pledges and work for their fulfilment, so that their hearts soften and remain conscious of God. But the nature of the Israelites remains the same. They soon broke their pledges and sank into disobedience. Thus, they incurred God’s wrath. They proved that they could not be grateful for God’s favours and the grace He had bestowed on them. Hence, they incurred God’s punishment on account of breaking their pledges to Him. God never deals unjustly with anyone.

Al-A'rāf (Mahali pa Juu) | Kurudi Katika Hali ya Ujinga 138-171

Onyesho la kukagua

Kukanyaga Juu ya Neema za Mungu

Miadi na Bwana Mtukufu

Ombi la Kumwona Mola Wake

Mbinu Makini kwa Sheria ya Mwenyezi Mungu

Chaguo Lililokusudiwa Kuwa Baya

Kurudi Kwenye Tabia za Zamani kwa Huzuni

Kurudi kwa Huzuni kwa Musa

Hukumu Inayofaa

Wale Waisraeli Sabini Waliochaguliwa

Wapokeaji wa Rehema za Mungu

Mjumbe wa Mungu kwa Wanadamu Wote

Kupotea Mbali na Amri za Mungu

Jibu kwa Utunzaji wa Mungu

Jaribu Hushinda Nguvu ya Kujizuia

Neema Tele, Adhabu ya Haraka

Kichocheo Chenye Nguvu kwa Waumini

Thawabu Isiyoshindwa