Al-Baqarah (Maagano Yanayovunjwa Kila Wakati) 75 - 103 - Katika Kivuli cha Qur'ani

Al-Baqarah (Maagano Yanayovunjwa Kila Wakati) 75 - 103 - Katika Kivuli cha Qur'ani | Quran Course

Sura iliyojadiliwa katika Sura ya 3 ilimalizika kwa ukumbusho kwa Wana wa Israeli kuhusu neema nyingi ambazo Mwenyezi Mungu aliwapa, na kuendelea kwao kutokushukuru. Tulishuhudia matukio kadhaa, baadhi yakielezwa kwa muhtasari wa jumla na mengine kwa undani, yakionyesha neema za Mwenyezi Mungu na jibu lisilo la shukrani la Waisraeli. Haya yalifikia kilele katika maelezo ya nyoyo zao kuwa ngumu kuliko mawe.

The passage we discussed in Chapter 3 ended on a note reminding the Children of Israel of the many favours God had bestowed on them and their continued ingratitude. We witnessed a number of scenes, some drawn in general outline and some elaborate, showing God’s favours and the Israelites’ ungrateful response. This culminated in the description of their hearts as harder than rocks.

Makala haya yanaulizia jumuiya ya Waislamu, yakiwapa muhtasari wa hila za Bani Israili na mipango yao ya udanganyifu na uovu. Waislamu wanaonywa kwamba, kwa historia na tabia kama hizo, Mayahudi daima watajaribu kuwapotosha. Urefu wa anwani hii, pamoja na mitindo na mbinu mbalimbali inazotumia, unaonyesha ukubwa wa mipango miovu ambayo Mayahudi wa Madina waliitumia kuidhoofisha jumuiya ya Waislamu.

This passage addresses the Muslim community, giving it an outline of the machinations of the Children of Israel, and their devious, wicked scheming. The Muslims are warned that, with such history and nature, the Jews will always try to lead them astray. The length of this address, and the different styles and approaches it employs are indicative of the magnitude of the wicked schemes the Jews of Madinah employed to undermine the Muslim community.

Mara kwa mara, sura hii huwakabili Wana wa Israili, mbele ya Waislamu, kwa ahadi walizompa Mwenyezi Mungu na jinsi walivyozivunja. Walifikia hata kuwaua baadhi ya Manabii wao pale Manabii hao walipokataa kutekeleza matakwa yao. Pia inaeleza ukiukaji wao wa sheria za Mungu, hoja zao za uongo, na upotoshaji wao wa Maandiko yao.

Every now and then, the sūrah confronts the Children of Israel, in front of the Muslims, with the pledges they gave to God and how they violated them. They went as far as killing some of their Prophets when those Prophets would not comply with their wishes. It also describes their violation of divine law, their false arguments and distortion of their Scriptures.

Kifungu hiki kinaonyesha mabishano yao marefu na Jumuiya ya Waislamu, pamoja na madai ya uongo waliyoyatumia. Kinamwagiza Mtume ﷺ jinsi ya kufichua madai yao na kupinga hoja zao, akiweka mbele ukweli, wazi na rahisi. Mojawapo ya madai yao ni kwamba hawatakaa motoni zaidi ya idadi ndogo ya siku, kwa sababu ya nafasi yao maalum mbele ya Mungu. Mungu anamwelekeza Mtume Wake ﷺ jinsi ya kukanusha dai hili: “Sema: ‘Je, mmepokea ahadi kama hiyo kutoka kwa Mungu — kwani Mungu hakiuki ahadi Yake — au mnamsingizia Mungu jambo ambalo hamna elimu nalo?’” (Aya ya 80)

The passage highlights their long arguments with the Muslim community, and the false claims they used. It instructs the Prophet on how to expose their claims and refute their arguments, putting forward the truth, clear and simple. One of their claims was that they would not be in hell for more than a small number of days, on account of their special position with God. God instructs His Messenger on how to refute this claim: “Say: ‘Have you received such a promise from God — for God never breaks His promise — or do you attribute to God something of which you have no knowledge?’“ (Verse 80)

Walipoitwa wasilimu, "wangesema, 'Tunaamini yale yaliyoteremshwa kwetu.' Wanayakataa mengineyo yote, ingawa ni haki, yakithibitisha yale waliyo nayo." (Aya ya 91) Mwenyezi Mungu anamwambia Mtume ﷺ afichue kuwa dai lao la kuamini yale yaliyoteremshwa kwao ni la uongo. "Sema, 'Basi kwa nini zamani mliwaua manabii wa Mwenyezi Mungu, ikiwa ninyi ni waumini wa kweli?' Musa alikujieni na hoja zilizo wazi, lakini alipokuwa mbali mlivuka mipaka, mkaabudu ndama. Tulichukua ahadi yenu nzito, na Tukainua Mlima wa Sinai juu yenu, tukisema, 'Shikeni kwa nguvu na azma yale tuliyokupeni, na sikilizeni.' Wakasema, 'Tunasikia lakini tunaasi.' Kwa sababu ya ukafiri wao walilishwa ndama mioyoni mwao. Sema, 'Ni mbaya ile imani yenu inayowaamrisha, ikiwa kweli ninyi ni waumini.'" (Aya ya 91-93)

When they were called upon to embrace Islam, “they would say, ‘We believe in what has been revealed to us.’ They deny everything else, although it is the truth, corroborating the revelations they have.” (Verse 91) God tells the Prophet to expose as false their claim of believing in what was revealed to them. “Say, ‘Why, then, did you in the past kill God’s prophets, if you were true believers?’ Moses came to you with clear proof, but in his absence you transgressed, worshipping the calf. We accepted your solemn pledge, and We raised Mount Sinai above you, saying, ‘Take with firmness and strength what We have given you and hearken to it.’ They said, ‘We hear but we disobey.’ For their unbelief they were made to drink the calf into their hearts. Say, ‘Vile is that which your faith enjoins upon you, if indeed you are believers.’” (Verses 91-93)

Pia walidai kwamba pepo ni yao wao peke yao, kwa kupendelewa kuliko watu wote.

They also alleged that paradise belongs to them alone, in preference to all people.

Mungu anamwagiza Mtume Muhammad ﷺ awape changamoto ya kuomba dua ya wazi ambapo wao na Waislamu wangekutana na kumwomba Mungu pamoja ili kuangamiza kundi linalosema uongo: "Sema: 'Ikiwa makao ya mwisho kwa Mungu ni yenu peke yenu, kwa kuwatenga wengine wote, basi tamanini kifo, ikiwa madai yenu ni ya kweli.'" (Aya ya 94)

God instructs the Prophet Muĥammad to challenge them to open appeal in which they and the Muslims would meet and pray to God together to destroy the party that is lying: “Say: ‘If the ultimate abode with God is yours alone, to the exclusion of all others, then wish for death, if your claim is true.’” (Verse 94)

Pia anasema waziwazi kwamba hawatatamani kamwe kifo. Hili lilithibitika kuwa kweli. Walipoitwa kutoa rufaa ya hadharani ya namna hiyo, walikataa, kwa kuwa walitambua kwamba madai yao yalikuwa ya uongo.

He also states very clearly that they would never wish for death. This proved to be true. When challenged for such a public appeal, they declined, because they realized that their claims were false.

Sura inaendelea na mkabiliano huu, kufichuliwa kwa Waisraeli na maagizo kwa Waislamu. Msimamo kama huo bila shaka ulidhoofisha na kuvunja njama mbaya za Wayahudi dhidi ya Waislamu. Hila zao zote za udanganyifu zilifichuliwa wazi.

The sūrah continues with this confrontation, exposure of the Israelites and instructions to the Muslims. Such a line was certain to weaken and foil the Jewish wicked schemes against the Muslims. All their devious designs were laid bare.

Kupitia ujuzi wa historia yao ya kale, jamii ya Waislamu iliweza kufichua mbinu zao za hila.

Through knowledge of their old history, the Muslim community was able to expose their insidious methods.

Hata leo, jamii ya Waislamu inaendelea kuwa shabaha ya mbinu kama hizo za Kiyahudi. Kwa bahati mbaya, jamii ya Waislamu leo haifuati nyayo za watangulizi wao, ambao walitekeleza maagizo ya Qur'āni. Ni kwa njia ya utekelezaji huo tu ndipo waliweza kushinda njama ovu za Mayahudi wa Madina, ingawa jamii ya Waislamu bado ilikuwa changa.

Even today, the Muslim community continues to be the target of such Jewish methods. Unfortunately, the Muslim community today does not follow in the footsteps of its forefathers who implemented the Qur’ānic directives. It was only through such implementation that they were able to overcome the wicked schemes of the Jews of Madinah, even though the Muslim community was still in its infancy.

Wayahudi, wakiendelea na mipango yao mibaya, wanaendelea kujaribu kuwageuza Waislamu mbali na Qur'ani ili wasipate kutoka humo silaha zao zenye nguvu zaidi. Mradi jumuiya ya Kiislamu inageuka mgongo chanzo chake cha nguvu halisi na elimu safi, wao wanajihisi salama. Kwa hiyo, yeyote anayejaribu kuigeuza jumuiya ya Kiislamu mbali na imani yake na mbali na Qur'ani, anatumikia, akijua au bila kujua, malengo ya Kiisraeli. Ni kupitia imani yake ya kweli, sheria yake na mbinu yake ya kutenda ndipo jumuiya ya Kiislamu hupata nguvu yake halisi. Inapoziacha hizi, maadui zake huhakikishiwa usalama wao na ushindi wao.

Persisting with their wicked designs, the Jews continue to try to turn the Muslims away from the Qur’ān so that they would not derive from it their most effective weapons. As long as the Muslim community turns its back to its source of true power and pure knowledge, they feel safe. Therefore, anyone who tries to divert the Muslim community away from its faith and from the Qur’ān serves, knowingly and willingly or not, the Israeli aims. It is only through its true faith, its law and method of action that the Muslim community derives its true power. When it abandons these, its enemies are assured of their safety and victory.

Je, unatumaini kwamba watakubali ujumbe wako ilhali baadhi yao walikuwa wakisikiliza neno la Mwenyezi Mungu, kisha baada ya kulielewa, wakalipotosha kwa kujua? Wanapokutana na waumini, husema, "Sisi tunaamini," lakini wanapojikuta peke yao, huambiana wao kwa wao: "Je, mnawajulisha yale ambayo Mwenyezi Mungu amekufunulia? Watayatumia tu kama hoja dhidi yenu mbele ya Mola wenu. Je, hamtumii akili zenu?" Je, hawajui kwamba Mwenyezi Mungu anajua vizuri yote wanayoficha na yote wanayoyadhihirisha?

Do you hope that they will accept your message when some of them would listen to the word of God then, having understood them, knowingly distort it? When they meet the believers, they say, ‘We believe,’ but when they find themselves alone, they say to one another, Need you inform them that which God has disclosed to you? They will only use it in argument against you before your Lord? Will you not use your reason?’ Do they not know that God is well aware of all that they conceal and all that they reveal?

(Aya 75-77)

(Verses 75-77)

Mwishoni mwa sehemu iliyopita, tuliambiwa kuhusu asili ngumu na isiyolegeza ya Waisraeli. Ni picha ya huzuni inayotupa kivuli kisicho na matumaini wala faraja; ingeonekana haiwezekani kwamba jambo jema lolote lingetokana nao.

Towards the end of the last section, we were told about the rigid and relentless nature of the Israelites. It is a gloomy portrait that casts a bleak shadow of despair and hopelessness; it would seem impossible that any good would come out of them.

Kwa kuzingatia hilo, sūrah hiyo inahoji msingi wa matumaini yoyote, kama yanavyoshikiliwa na baadhi ya Waislamu, kwamba Mayahudi wangekubali Uislamu.

With that in mind, the sūrah questions the grounds for any hope, as entertained by some Muslims, that the Jews would accept Islam.

Tumaini kama hilo halikuwa na msingi, kwa kuwa Mayahudi walionekana kukosa ufahamu na uelewa ambao ungewaongoza kukubali ukweli na kuupokea.

Such a hope was ill-founded because the Jews seemed to lack the perception and the understanding that would lead them to acknowledge the truth and accept it.

Imani na kumwamini Mungu zinahitaji tabia iliyo nyoofu, iliyosafishwa na yenye kupokea, isiyo na hila wala upotovu. Zinahitaji moyo mwenye huruma na unyeti, wenye ikhlasi ya kweli na unaomcha Mungu, ambao hauwezi kupotosha maneno Yake, wala kujaribu kuufuta ukweli mara unapotangazwa.

Faith and belief in God require a straightforward, refined and receptive nature that is free of deviousness and perversity. It requires a caring, sensitive nature that is truly sincere and fearful of God, that would not distort His words or try to obliterate the truth once it is declared.

Hapa linamaanisha wanazuoni na wasomi miongoni mwa Mayahudi wa Madina, wale marabi na wazee wa dini, ambao walikuwa wamebobea katika Torati lakini walikuwa tayari kuipotosha, na ambao kwa kujua wangeipotosha na kuinukuu vibaya. Walifanya hivyo kwa wivu na kwa manufaa yao binafsi. Kwa kuwa watu hao walikuwa tayari kuyapotosha Maandiko yao wenyewe, walikuwa na uwezekano zaidi wa kupotosha na kukataa yale aliyokuwa akiyafundisha Muhammad ﷺ, na walikuwa tayari kabisa kupinga Uislamu na kuyageuza ujumbe wake.

The reference here is to the learned and the scholars among Madinah’s Jews, the rabbis and religious elders, who were well versed in the Torah but were willing to tamper with it, and who would knowingly misrepresent and misquote it. This they would do out of jealousy and for their own selfish purposes. Since those people were predisposed to distorting their own Scriptures, they would be even more liable to misrepresent and reject what Muĥammad was teaching, and more than ready to oppose Islam and falsify its message.

Wanapokutana na waumini, husema, "Tunaamini," lakini wanapokuwa peke yao, huambiana, "Je, mnawaeleza yale ambayo Mwenyezi Mungu amewafunulia? Watayatumia kama hoja dhidi yenu mbele ya Mola wenu. Je, hamtumii akili zenu?" (Aya ya 76)

When they meet the believers, they say, ‘We believe,’ but when they find themselves alone, they say to one another, ‘Need you inform them that which God has disclosed to you? They will only use it in argument against you before your Lord? Will you not use your reason?’ (Verse 76)

Mbali ya upotoshaji na upotoshaji wa ukweli, pia kuna unafiki na ulaghai. Kwa kutimiza unabii uliomo katika Maandiko yao wenyewe, na kwa kuwa walikuwa wakisubiri kuja kwa nabii atakayewaongoza kwenye wokovu, baadhi ya Mayahudi wangewaambia Waislamu wakati mwingine kwamba nao pia wanamwamini Muĥammad ﷺ. Kwa faragha, ili kuepuka kuwapa Waislamu ushahidi wowote wangeweza kuutumia kuwashtaki mbele ya Mungu, wangekemeana kwa nguvu kwa kuzidisha kujifanya kwao kuamini. Ingawa jambo hilo linaweza kuonekana la kipuuzi, walionekana kuamini kwamba mradi tu hawakufichua imani zao za kweli hadharani kwa Waislamu, wangefanikiwa kuzificha kwa Mungu, na hivyo Yeye asingewashikilia kwa hilo. Sūrah, kwa hiyo, inajiuliza ni aina gani ya mantiki walikuwa wakiitumia na, kabla ya kuendelea kufafanua madai yao, inauliza kwa mshangao:

Besides distortion and misrepresentation of the truth, there is also cant and hypocrisy. In fulfilment of prophecies found in their own Scriptures and by virtue of the fact that they had been awaiting the coming of a prophet to lead them to salvation, some Jews would tell the Muslims at times that they too believed in Muĥammad (peace be upon him). Privately, to avoid giving the Muslims any evidence they could use to indict them before God, they would strongly reproach one another for overdoing their pretence of belief. Ludicrous as it may appear, they seemed to believe that as long as they did not divulge their true convictions to the Muslims publicly, they would succeed in concealing them from God and He would thereby not hold it against them. The sūrah, therefore, wonders what kind of logic they were using and, before moving to elaborate on their claims, asks in amazement:

"Je, hawajui kwamba Mwenyezi Mungu anajua yote wanayoficha na yote wanayodhihirisha?" (Aya ya 77)

“Do they not know that God is well aware of all that they conceal and all that they reveal?” (Verse 77)

Sura inaendelea kuwaelimisha Waislamu kuhusu Waisraeli kwa kusema kwamba wamegawanyika katika makundi mawili. La kwanza ni umati wa watu wasiojua kusoma na kuandika, wajinga, ambao hawana elimu wala ufahamu wa Maandiko Matakatifu, wanaoishi kwa ushirikina na matamanio matupu, na wanaodhani kwamba Mayahudi watapata wokovu wa milele, kwa madai ya uongo kwamba wao ni 'Watu Teule' wa Mungu, ambao dhambi zao husamehewa na ukombozi wao umehakikishwa.

The sūrah continues with its education of the Muslims about the Israelites by saying that they fall into two groups. The first is the ignorant, illiterate masses who have no knowledge or understanding of the Scriptures, who live by superstition and wishful thinking, and who presume that the Jews will gain eternal salvation, on the fallacious grounds of being God’s ‘Chosen People’, whose sins are forgiven and deliverance guaranteed.

Kundi la pili ni wale wanaotumia vibaya ujinga huu na kupotosha Maandiko kwa ajili ya faida ya kimali, na ili kuimarisha na kulinda matamanio yao binafsi, madaraka na ushawishi: “Miongoni mwao kuna watu wasiojua kusoma wasio na elimu ya kweli ya Maandiko, wanaoshikilia tu matumaini yasiyo na msingi na dhana tu. Basi ole wao wale wanaoandika kwa mikono yao [kitu wanachodai kuwa] cha Maandiko, kisha wanasema, ‘Hili linatoka kwa Mungu’, ili wapate kwa hilo bei ndogo. Ole wao kwa yale mikono yao iliyoandika, na ole wao kwa yale wanayochuma.” (Aya 78-79)

The second group is those who exploit this ignorance and distort the Scriptures for material gain and in order to further and safeguard their own ambitions, power and influence: “There are among them illiterate people who have no real knowledge of the Scriptures, entertaining only wishful belief and conjecture. Woe, then, to those who write down, with their own hands, [something which they claim to be of] the Scriptures, and then say, ‘This is from God’, in order to get for it a trifling price. Woe to them for what their hands have written and woe to them for what they earn.” (Verses 78-79)

Hakuna kundi kati ya makundi hayo mawili lililoweza kutegemewa kuwa waaminifu kwa Maandiko yao, wala kuitikia kwa wema ukweli na uongozi ulioteremshwa na Mwenyezi Mungu kwa Nabii Muhammad ﷺ.

Neither group could be relied on to be truthful to their Scriptures or respond positively to the truth and guidance revealed by God to the Prophet Muĥammad.

Wanaadhibiwa kwa mwisho wa kusikitisha kwa kupotosha maneno ya Mungu, na kwa kuwanyonya watu wao wenyewe na wengine kwa faida ya mali, na kwa lengo la kutawala kidini na kisiasa.

They are condemned to a deplorable end for distorting God’s words, and for exploiting their own people and others for material gain and for the sake of religious and political dominance.

Mojawapo ya madai yaliyojulikana sana yaliyotolewa na Waisraeli, na yaliyopingana moja kwa moja na haki ya Mwenyezi Mungu, wala hayakuwa na msingi wowote wa kimantiki au wa kidini, ni kwamba walikuwa na kinga dhidi ya adhabu bila kujali walikosea au kupotoka kiasi gani. Walisema kwamba Moto wa Jahannamu utawagusa kwa siku chache tu, au hautawagusa kabisa; baada ya hapo wataishi milele Peponi.

One of the most notorious claims made by the Israelites which stood in direct conflict with divine justice, and had no basis in logic or religious doctrine, was that they were immune to punishment no matter how much they erred or deviated. Hell fire, they said, would touch them for no more than a few days, if at all; after which they would abide in Paradise for ever.

Walitoa dai gani la kujigamba kwa namna hii? Hakuna chochote isipokuwa matamanio matupu yanayotokana na ujinga na uongo wa hila wa watangulizi wao. Watu wanapopotea njia na, kwa muda mrefu, wanajikuta wametengana na roho halisi ya imani yao ya kidini, huishia kubaki na sura tu, utambulisho wa juu juu usiokuwa na maana halisi. Watu kama hao wataendelea kulishikilia wazo la uwongo la uadilifu na wokovu kwa kuishia kusema tu kwa midomo kuwa wanaiamini dini yao. Wanadhani kwamba madai yao ya kufuata dini sahihi yatawaepusha na adhabu ya Mungu: “Wanasema: ‘Moto hautatugusa isipokuwa siku chache tu.’ Sema: ‘Je, mmepokea ahadi kama hiyo kutoka kwa Mungu – kwani Mungu hakiuki ahadi Yake – au mnamsingizia Mungu mambo msiyoyajua?’” (Aya ya 80)

What basis did they have for such a pompous claim? Nothing but sheer wishful thinking based on ignorance and the cunning lies of their elders. When people stray away and find themselves, over a long period, divorced from the true spirit of their religious belief, they end up with a mere facade, a superficial identity that means little in reality. Such people will continue to cherish the illusion of righteousness and salvation by paying lip service to their religious faith. They imagine that their claims of following the right faith will spare them God’s punishment: “They declare, ‘The fire will not touch us except for a few clays.’ Say, ‘Have you received such a promise from God — for God never breaks His promise — or do you attribute to God something of which you have no knowledge?’“ (Verse 80)

Jibu lenye nguvu kweli! Wana ahadi au hakikisho gani kutoka kwa Mungu linalothibitisha madai yao? Ukweli ni kwamba hawana kitu kama hicho. Swali hili ni la kejeli, lina dokezo la dhihaka na lawama.

What a powerful rebuttal! What promise or assurance do they have from God to substantiate their claims? The truth is that they have no such thing. The question is a rhetorical one, carrying a whiff of sarcasm and reproach.

Aya inayofuata inatoa kauli thabiti inayowakilisha mojawapo ya dhana za msingi kabisa katika Uislamu kulingana na mtazamo wake kwa binadamu, maisha na ulimwengu. Thawabu inahusiana moja kwa moja na amali, kwa wingi na kwa ubora: "Hakika aliyechuma maovu na dhambi zake zikamzunguka, basi hao ndio watu wa Motoni, wao humo ni wenye kudumu. Na wale walioamini na wakatenda mema, hao ndio watu wa Peponi, wao humo ni wenye kudumu." (Aya 81-82)

The next verse gives a definitive statement which represents one of the most fundamental concepts in Islam based on its overall view of man, life and the universe. Reward relates directly to action, both in quantity and quality: “Indeed, those who earn evil and become engulfed by their sin are destined for the fire where they shall abide, but those who believe and do righteous deeds are destined for Paradise where they shall abide.” (Verses 81-82)

Hapa tuna picha bora ya kisanii ya aina fulani ya mtazamo wa kiakili, inayoongoza kwenye hukumu iliyo wazi na thabiti. Tunajifunza kwamba uovu hupatikana kwa kujichumia. Hili linapita zaidi ya tendo tu la kutenda dhambi. Tunawasilishwa na mfumo wa kisaikolojia wa fikra:

What we have here is a superb artistic portrait of a particular mentality, leading to a clear-cut and decisive ruling. We learn that evil is earned. This goes beyond the mere act of committing a sin. We are presented with a psychological frame of mind:

Wenye dhambi wanapata kiwango fulani cha raha na kuridhika kutokana na dhambi zao.

the sinners are deriving a certain degree of pleasure and satisfaction from their sins.

Wao huiona tabia hiyo kuwa yenye faida na yenye thamani, na hivyo wanazidiwa nguvu nayo kabisa. Lau wasingeliamini kuwa ni hivyo, wangeliacha na kujitahidi kwa kila wawezalo kuepuka mwenendo huo wa dhambi. Usemi wa Kiarabu wa Qur'ani ni wa wazi sana, hivyo maana yake inaeleweka na kufahamika mara moja.

They somehow consider that as gainful and worthwhile behaviour, and so they become totally overcome by it. Had they not believed it to be so, they would have desisted and done their best to avoid such sinful conduct. The Qur’ānic Arabic expression is most graphic, so that the meaning is clear and immediately grasped.

Watu hawa wamezama kabisa katika maovu yao na tabia zao potofu.

These people are totally enthralled with their wrongdoing and misguided behaviour.

Kwa kiasi kikubwa linawameza, hadi maisha yao yote yanatawaliwa nalo, na wanaishi kwa ajili yake pekee.

It practically engulfs them to the extent that their whole life is dominated by it and they live for nothing else.

Taswira ya wenye dhambi hawa kama wakaaji wa milele wa Jahannamu inalinganishwa na ile ya wale ambao "wameamini na kutenda mema", na ambao wamekusudiwa kwa furaha ya milele na raha isiyo na mwisho.

The image of these sinners as eternal dwellers of hell is contrasted with that of those who “believe and do righteous deeds” and are destined for eternal bliss and endless happiness.

Imani ya kweli hujidhihirisha kwa kweli katika matendo mema; jambo ambalo waumini, na Waislamu hasa, wanapaswa kulizingatia na kulitambua. Imani hupoteza maana yake isipoongoza kwenye shughuli zenye kujenga na zenye thamani. Wale wanaodai kuwa Waislamu lakini wanaeneza ufisadi, wanapinga utekelezaji wa sheria ya Mungu katika jamii, na kupinga kuendeleza maadili ya Kiislamu na njia za mwenendo mwema miongoni mwa watu, wamekosa sana imani na uaminifu kwa Mungu na Uislamu. Juhudi za watu kama hao hazina matunda. Hawatakuwa na kinga yoyote dhidi ya adhabu ya Mungu, ambayo bila shaka itakuja, hata kama watajitahidi sana kuikwepa.

True faith finds genuine expression in good acts; a fact which believers, and Muslims in particular, ought to consider and realize. Belief loses its meaning unless it leads to constructive and worthwhile activity. Those who claim to be Muslims but perpetrate corruption, oppose the implementation of God’s law in society, and resist the promotion of Islamic ethics and modes of moral conduct among people are seriously lacking in faith and loyalty to God and Islam. The efforts of such people are fruitless. They shall have no protection whatsoever against God’s punishment, which is bound to come, keen as they may be to avoid it.

Sūrah hii inawaeleza Waislamu zaidi kuhusu tabia ya Mayahudi na njia zao potovu na za udanganyifu, na wakati huo huo inawakabili Mayahudi wenyewe kwa ufunuo huu.

The sūrah tells the Muslims more about the nature of the Jews and their crooked and devious ways while, at the same time, confronting the Jews themselves with these revelations.

Tulifanya agano na Wana wa Israili: "Msimwabudu yeyote isipokuwa Mungu; wafanyieni wema wazazi na jamaa, pamoja na mayatima na masikini; semeni maneno mazuri kwa watu wote; dumuni katika kuswali kwa wakati wake na mtoe zaka iliyowajibika." Lakini, isipokuwa wachache miongoni mwenu, mligeuka na hamkujali. Tulifanya nanyi agano kwamba hamtamwaga damu ya nafsi zenu wenyewe wala hamtajitoa katika nchi yenu. Mlikiri hayo yote na mkashuhudia hayo. Lakini bado mnaua nafsi zenu wenyewe, na mnawatoa baadhi ya watu wenu katika majumba yao, mkishirikiana dhidi yao katika dhambi na dhulma. Na kama wangekujieni kama mateka, mngewakomboa.

We made this covenant with the Children of Israel: “Worship none but God; show kindness to parents and kinsfolk and to the orphans and the poor; speak kindly to all people; attend regularly to your prayers and pay the obligatory alms.’ But, except for a few, you turned away and paid no heed. We made a covenant with you that you shall not shed your own blood or drive yourselves out of your own homeland. You acknowledged all that and bore witness to it. Yet there you are, slaying yourselves, and driving some of your own people out of their homes, collaborating against them in sin and injustice. Had they come to you as captives you would have ransomed them.

Kufukuzwa kwao ni jambo ambalo ni haramu kwenu. Je, basi mnaamini sehemu ya Kitabu na mnakataa sehemu nyingine? Basi hakuna malipo kwa wale wanaofanya hivyo miongoni mwenu isipokuwa fedheha katika maisha ya dunia, na siku ya Kiyama watarudishwa kwenye adhabu kali kabisa. Kwani Mwenyezi Mungu si mwenye kughafilika na mnayoyatenda.

Their expulsion is indeed forbidden to you. Do you, then, believe in some parts of the Scriptures and deny others? Those of you who do this will have nothing for their reward other than ignominy in this life and, on the Day of Resurrection, they shall be committed to a most grievous suffering. For God is not unaware of what you do.

(Aya 83-85)

(Verses 83-85)

Tayari tumeshataja agano la Mungu pamoja na Waisraeli, na hapa tunajifunza maelezo zaidi ya agano hili.

Reference has already been made to God’s covenant with the Israelites, and here we learn of more details of this covenant.

Tangu mwanzo kabisa, tunafahamu kwamba agano kati ya Mungu na Waisraeli lilikuwa na misingi ya msingi na isiyobadilika ya imani ya Kiungu, ambayo baadaye ilithibitishwa na Uislamu, ambao Mayahudi walichagua kuupinga na kuukataa.

Right at the outset, we learn that the covenant between God and the Israelites contained the fundamental and absolute tenets of Divine faith that were subsequently confirmed by Islam, which the Jews chose to oppose and deny.

Ilihitaji Waisraeli wajisalimishe na kumwabudu Mungu, ambaye hakuna mungu mwingine isipokuwa yeye. Iliutetea wema kwa wazazi, jamaa, mayatima na maskini katika jamii. Iliwasihi watu kuwa na adabu na upole kwa wengine, hasa katika kuwafundisha na kuwahubiria kuhusu lililo haki na lisilo haki, jema na baya. Zaidi ya hayo, agano lile liliwaamrisha Waisraeli kutekeleza sala za kawaida na kutoa sadaka; mambo yote haya ni, hakika, misingi ya msingi kabisa na wajibu uliowekwa na Uislamu.

It required that the Israelites submit to, and worship God, other than whom there is no deity. It advocated kindness to parents, relatives, orphans and the poor in society. It urged courtesy towards others, especially in teaching and preaching to them about right and wrong, good and evil. Furthermore, the covenant enjoined upon the Israelites the observance of regular prayer and the giving of alms; all of which are, indeed, the very basic principles and obligations set by Islam.

Hitimisho mbili dhahiri zinafuata kutokana na hili. La kwanza, dini ya Mungu ni moja na ile ile katika historia yote ya binadamu; toleo lake la mwisho, Uislamu, linathibitisha na kuidhinisha misingi ya zote zilizotangulia. La pili, hakuna shaka juu ya kiburi na ukaidi wa Mayahudi dhidi ya dini hii ya ulimwengu wote ya Mungu, na kukataa kwao kuikubali, licha ya ukweli kwamba ilihubiri kanuni zile zile zilizomo katika agano lao na Mungu.

This leads to two definite conclusions. First, God’s religion is one and the same throughout human history; its last version, Islam, confirms and endorses the fundamentals of all preceding ones. Second, there is no doubt about the arrogance and obstinacy of the Jews towards this universal religion of God and their refusal to acknowledge it, despite the fact that it advocated the same principles as their covenant with God.

Sura kisha inageukia moja kwa moja kuwaelekea Wana wa Israili, ikiangazia mkanganyiko uliomo katika mwenendo wao. Inaendelea kuonyesha mikanganyiko zaidi kati ya mwenendo wao wa sasa na masharti ya agano lao na Mwenyezi Mungu: "Tulifanya nanyi agano kwamba hamtamwaga damu zenu wenyewe wala kujitoa katika nchi zenu. Mkakiri hayo na mkayashuhudia." (Aya ya 84)

The sūrah then turns to address the Israelites directly, highlighting the inherent contradiction in their attitude. It goes on to point out further contradictions between their present attitude and the terms of their covenant with God: “We made a covenant with you that you shall not shed your own blood or drive yourselves out of your own homeland. You acknowledged all that and bore witness to it.” (Verse 84)

"Lakini baada ya hayo wamefanya nini? "Bado nyinyi ndio mnaowaua nafsi zenu wenyewe, na kuwatoa baadhi ya watu wenu majumbani mwao, mkishirikiana dhidi yao katika dhambi na dhulma."

But what have they done after that? “Yet there you are, slaying yourselves, and driving some of your own people out of their homes, collaborating against them in sin and injustice.

Kama wangekuja kwenu kama mateka mngewakomboa. Kuwafukuza kwao ni haramu kwenu. Je, mnaamini sehemu ya Maandiko na kukataa sehemu nyingine? Wale miongoni mwenu wanaofanya hivyo hawatapata thawabu yoyote ila kudhalilika katika maisha haya; na Siku ya Kiyama watatupwa katika adhabu kali zaidi. Kwani Mwenyezi Mungu si mwenye kughafilika na mnayoyafanya.

Had they come to you as captives you would have ransomed them. Their expulsion is indeed forbidden to you. Do you, then, believe in some parts of the Scriptures and deny others? Those of you who do this will have nothing for their reward other than ignominy in this life and, on the Day of Resurrection, they shall be committed to a most grievous suffering. For God is not unaware of what you do.” (Verse 85)

Sura hii inarejelea matukio yaliyotokea muda mfupi kabla ya kuja kwa Uislamu. Mji wa Madina ulikaliwa na makabila mawili makubwa ya Kiarabu, Aws na Khazraj, ambayo hayakuwa na imani rasmi ya kidini yao wenyewe, na yaliabudu miungu mbalimbali. Yalikuwa wapinzani wakali, daima yakigombana. Mayahudi walikuwa wamejiweka katika maeneo matatu yaliyotofautishwa vizuri ndani ya Madina, na walifanya makubaliano mbalimbali na majirani zao Waarabu kutoka pande zote mbili. Makabila ya Kiyahudi ya Qaynuqā` na al-Nadīr yalijiunga na kabila la Khazraj, wakati Qurayżah ilijiunga na Aws.

The sūrah is referring here to events that had occurred shortly before the advent of Islam. The city of Madinah was inhabited by two major Arab tribes, the Aws and the Khazraj, who had no formal religious beliefs of their own and worshipped various deities. They were bitter rivals, constantly at loggerheads. The Jews had settled in three well-defined areas of Madinah and made various agreements with their Arab neighbours from both tribes. The Jewish tribes of Qaynuqā` and al-Nadīr allied themselves with the Khazraj tribe, while the Qurayżah allied itself with the Aws.

Kila vita vilipozuka kati ya makabila mawili makubwa ya Kiarabu, wakazi Wayahudi walikuwa wakiwaunga mkono washirika wao husika, hivyo Myahudi alimuua Myahudi, kinyume kabisa na agano lao na Mwenyezi Mungu. Wayahudi walikuwa wakiwafukuza Wayahudi wenzao majumbani mwao, wakipora mali zao na kuwachukua wanawake wao. Mara tu mapigano yalipokoma, Wayahudi wa pande zote mbili walikimbilia kubadilishana mateka wa Kiyahudi au kuwanunua ili wapate uhuru wao, kwa kutimiza mafundisho ya Torati.

Whenever war broke out between the two major Arab tribes, the Jewish inhabitants would side with their respective allies, so that Jew killed Jew, in complete violation of their covenant with God. Jews would drive other Jews out of their homes, loot their possessions and take their women. As soon as hostilities ceased, Jews on both sides would hurry to exchange Jewish captives or buy their freedom, in fulfilment of the Torah teachings.

Mgongano unaofichua tabia hii unafichuliwa, na Mayahudi wanalaumiwa vikali: "Je, mnaiamini sehemu fulani ya Maandiko na kuyakataa mengine?" (Aya 85) Hii ndiyo hasa kuvunja kwao agano, na wanapewa onyo kali sana: "Atakayefanya hivyo miongoni mwenu hatapata jengine ila hizaya katika maisha ya dunia hii; na Siku ya Kiyama watarudishwa kwenye adhabu kali kabisa. Wala Mungu hayuko mbali na mnayoyatenda." (Aya 85)

The contradiction underlying this behaviour is exposed and the Jews are strongly reproached: “Do you, then, believe in some parts of the Scriptures and deny others?” (Verse 85) This is the very violation of their covenant for which they are given a very stern warning: “Those of you who do this will have nothing for their reward other than ignominy in this life and, on the Day of Resurrection, they shall be committed to a most grievous suffering. For God is not unaware of what you do.” (Verse 85)

Sūrah kisha inawaelekea Waislamu, na watu wote kwa jumla:

The sūrah then addresses the Muslims, and mankind in general:

"Hawa ndio wale wanaonunua maisha ya dunia kwa bei ya maisha ya Akhera. Adhabu yao haitapunguzwa, wala hawatapata msaada wowote." (Aya ya 86)

“Such are the ones who buy the life of this world at the price of the life to come. Their suffering shall not be alleviated, nor shall they receive any succour.” (Verse 86)

Sababu iliyowasukuma kubadilisha maisha ya akhera na thawabu zake kwa faida ya muda mfupi wa maisha haya, kinyume kabisa na agano lao na Mwenyezi Mungu, ilikuwa hamu yao ya kutekeleza miungano isiyo takatifu waliyoifanya na washirikina wa Kiarabu, kinyume na mafundisho ya Maandiko yao. Kuegemea pande zote mbili zinazopingana kwa wakati mmoja kulikuwa ni tabia ya Mayahudi wa wakati ule, sawa na sera yao ya kale ya kushika ncha mbili za fimbo na kuweka dau mbili kwenye matukio ili wapate faida fulani na kulinda maslahi fulani, bila kujali kundi lipi litakalokuwa mshindi.

The motive behind their bartering away the life to come, and its rewards, for temporal gain in this life, in stark violation of their covenant with God, was their eagerness to fulfil the unholy alliances they had forged with the Arab idolaters, in contradiction to the teachings of their Scriptures. Siding with both rival camps at the same time was typical of the Jews of that time, consistent with their age- old policy of holding both ends of the stick and placing two-way bets on events in order to secure some gains and protect certain interests, whichever camp ends up the winner.

Unafiki na udanganyifu wa kejeli kwa upande wa Waisraeli vinaonyesha kutokuwa na imani ya dhati kwa Mwenyezi Mungu na kukosa imani katika agano Lake nao.

Such hypocrisy and cynical manipulation on the part of the Israelites betray a deep-seated mistrust of God Almighty and a lack of faith in His covenant with them.

Wanadhoofisha misingi ya imani yao kwa Mungu na uwezo wake, na kufichua kwamba matendo yao yanaongozwa kikamilifu na maslahi binafsi ya kimaada, bila kujali kabisa kanuni na mafundisho ya Maandiko yao.

They undermine the very foundations of their belief in God and His powers, and expose their actions as driven wholly by materialistic self-interest, in total disregard for the precepts and teachings of their Scriptures.

Sura kisha inawakabili Waisraeli kwa rekodi yao ya jinsi walivyoshughulikia jumbe na wajumbe wa Mungu, pamoja na manabii wao wenyewe: {Tulimpa Musa Kitabu, na tukafuatisha mfululizo wa wajumbe baada yake. Kwa Isa, mwana wa Maryam, tulimpa hoja zilizo wazi, na tukamsaidia kwa Roho Mtakatifu. Kwa nini kila mara mjumbe anapowajia na ujumbe usioendana na matamanio yenu, mnajivuna kwa kiburi chenu, mkiwatuhumu wengine kuwa waongo na kuwaua wengine?} (Aya ya 87)

The sūrah then confronts the Israelites with their record of how they treated God’s messages and messengers, including their own prophets: “We gave Moses the Book and caused a succession of messengers to follow him. To Jesus, son of Mary, We gave clear proof and supported him with the Holy Spirit. Why is it that every time a messenger comes to you with a message that does not suit your fancies, you glory in your arrogance, charging some (messengers) with lying and slaying others?” (Verse 87)

Hoja kuu ya Wana wa Israili ya kutokubali Uislamu ilikuwa kwamba walikuwa na mafundisho mengi kama hayo waliyopewa na manabii wao wenyewe. Qur'ani, hata hivyo, inakataa dai hilo na kufichua jinsi ya aibu walivyowapokea manabii hao na mafundisho yao.

The Israelites’ main argument for not accepting Islam was that they were in possession of a great many such teachings that had been given to them by their own prophets. The Qur’ān, however, rejects that claim and exposes the disgraceful manner in which they had received those prophets and their teachings.

Tumeshaambiwa kuhusu mkutano wao na Musa (amani iwe juu yake), na hapa tunajifunza kuhusu manabii wengine waliokuja baada yake na kupokea matibabu kama hayo, hadi Isa, mwana wa Maryamu. Isa (amani iwe juu yake) alikuja kwao akiwa na ushahidi wazi wa ukweli, ikiwa ni pamoja na kufanya miujiza, na alisaidiwa na Roho Mtakatifu, Malaika Jibril. Lakini mtazamo wao kwake ulikuwa upi? Maandiko yao wenyewe yanashuhudia simulizi la kusikitisha la kukataliwa, kulaaniwa na shukrani mbaya mno kwa manabii wote waliotumwa kwao: “Je, si mara zote mtume anapowajia na jambo lisilowapendeza nafsi zenu, mnajivuna kwa kiburi, mnakadhibisha baadhi yao na kuwaua wengine?” (Aya ya 87)

We have already been told of their encounter with Moses (peace be upon him), and here we learn of more prophets coming after him and receiving similar treatment, right up to Jesus, the son of Mary. Jesus (peace be upon him) came to them with clear evidence of the truth, including the performance of miracles, and was supported by the Holy Spirit, the Archangel Gabriel. But what was their attitude towards him? Their own Scriptures testify to a sad tale of rejection, denunciation and appalling ingratitude towards all the prophets who were sent to them: “Why is it that every time a messenger comes to you with a message that does not suit your fancies, you glory in your arrogance, charging some (messengers) with lying and slaying others?” (Verse 87)

Tabia ya kibinadamu ya kupindisha kanuni na kuweka viwango viwili ili kufikia malengo ya ubinafsi, ya kikabila, ya kizalendo au ya kimadhehebu ni jambo linalojulikana sana katika jamii. Mara nyingi hujitokeza katika jamii zilizoharibika ambazo zimepoteza hisia za msingi za haki na uadilifu wa kibinadamu. Sheria, kanuni na viwango vinapaswa kutokana na chanzo kisichoegemea upande wowote, kisicho na upendeleo na chenye uadilifu, ambacho hakiathiriwi na tamaa au chuki za binadamu. Mamlaka hiyo lazima ipite udhaifu wa kibinadamu na maslahi binafsi.

The human tendency to manipulate rules and set double standards in order to achieve selfish ethnocentric, nationalist or sectarian objectives is a well-known phenomenon in society. It usually surfaces in corrupt societies that have lost the basic human sense of justice and fair-play. Laws, principles and standards ought to stem from a neutral, objective and a fair source that is not susceptible to the influence of human desires or prejudices. This agency must transcend human frailty and self- interest.

Mungu anazieleza kisa hizi za historia ya Waisraeli kama onyo kwa Waislamu ili waepuke mitego hiyo, wadumishe nafasi yao ya uongozi duniani, na watimize amana ambayo Mungu amewakabidhi. Hivyo basi, tunaona kwamba kila Waislamu walipoacha au kupotoka kutoka katika utawala wa Uislamu, na kuwatesa wanaolingania imani ya kweli, wakiwakataa baadhi yao na kuwaua wengine, nao wamepata hatima sawa na ile ya Waisraeli. Wamekuwa dhaifu, wamegawanyika na kudhalilika, wakizama katika aibu na taabu. Hali hii ya kusikitisha itaendelea hadi watakapoitikia wito wa Mungu na Mitume Wake, kujisalimisha kwa mapenzi Yake, na kutimiza agano lao na Mungu kwa azma na nia thabiti.

God relates these accounts of Israelite history as a warning to Muslims to avoid those pitfalls, to preserve their position of leadership on earth and live up to the trust God has placed in them. Thus we find that whenever Muslims have deviated from or abandoned the rule of Islam and persecuted the advocates of true faith, rejecting some and killing others, they have met a fate similar to that of the Israelites. They became weak, divided and humiliated, wallowing in ignominy and misery. This sad state will persist until they respond to the call of God and His messengers, submit to His will, and fulfil their covenant with God with clear resolve and determination.

Baada ya kuwakabili Waisraeli kwa mwenendo wao kuelekea manabii wao wenyewe, sura sasa inashughulikia mwitikio wao kwa ujumbe mpya, Uislamu, na mbebaji wake, Nabii Muhammad ﷺ.

Having confronted the Israelites with their attitude towards their own Prophets, the sūrah tackles their response to the new message, Islam, and its bearer, Prophet Muĥammad (peace be upon him):

Wanasema, "Mioyo yetu imefungwa." Hapana! Mungu amewalaani kwa sababu ya kukufuru kwao, na wanaamini kidogo sana. Na sasa kitabu kinachothibitisha kile walicho nacho kimewajia kutoka kwa Mungu, ingawa walikuwa wakitabiri kuja kwake kwa makafiri mara kwa mara. Lakini wamekikataa kile wanachokijua kuwa ni haki. Laana ya Mungu iwe juu ya makafiri! Ni mbaya kwa kile walichobadilisha nafsi zao kwacho, kwa sababu wamekataa aliyoyateremsha Mungu, kwa wivu wa kwamba Mungu ateremshe fadhila zake kwa amtakaye miongoni mwa waja wake. Hivyo wamejiletea ghadhabu ya Mungu mara kwa mara. Kwa makafiri kuna adhabu ya kudhalilisha. Inapoambiwa kwao, "Aminini aliyoyateremsha Mungu," husema, "Tunaamini aliyoteremshiwa sisi." Wanakataa yaliyo baada yake, ingawa ni haki, yakithibitisha yale waliyo nayo. Sema, "Basi kwa nini zamani mliwaua manabii wa Mungu, ikiwa nyinyi ni waumini kweli?" Musa alikujieni na hoja zilizo wazi, lakini baada ya kuondoka alimo, mlidhulumu, mkaabudu ndama. Tulichukua ahadi yenu thabiti, na tukainua juu yenu Mlima wa Sinai, tukisema, "Shikeni kwa nguvu na azma yale tuliyowapa, na sikilizeni." Wakasema, "Tunasikia, lakini tunaasi." Kwa sababu ya kukufuru kwao, waliliweka ndama mioyoni mwao. Sema, "Mbaya ni kile imani yenu inachowaamuru, ikiwa kweli ni waumini." (Aya 88-93)

They say, ‘Our hearts are sealed.’ No! God has cursed them for their disbelief They have but little faith. And now that a Book confirming their own has come to them from God, and they had repeatedly forecast its coming to the unbelievers, they have denied what they know to be the truth. God’s curse be upon the unbelievers! Vile is that for which they have bartered their souls, because they have denied what God has revealed, grudging that He should, by His grace, send down His revelations to whom He chooses from among His servants. Thus they have incurred God’s wrath over and over again. Ignominous suffering is in store for the unbelievers. When it is said to them, Believe in what God has revealed,’ they say, ‘We believe in what has been revealed to us.’ They deny everything else, although it is the truth, corroborating the revelations they have. Say, ‘Why, then, did you in the past kill God’s prophets, if you were true believers?’ Moses came to you with clear proofs, but in his absence you transgressed, worshipping the calf. We accepted your solemn pledge, and We raised Mount Sinai above you, saying, ‘Take with firmness and strength what We have given you and hearken to it.’ They said, ‘We hear but we disobey.’ For their unbelief they were made to drink the calf into their hearts. Say, ‘Vile is that which your faith enjoins upon you, if indeed you are believers.’ (Verses 88-93)

Maneno hayo ni makali: ni kama vile radi au mipira ya moto inarushwa usoni mwao. Aya hizo zinaharibu kabisa hoja zao na visingizio vyao vya uongo, na nia yao mbaya dhidi ya Uislamu na Mtume Muĥammad ﷺ inafichuliwa kikamilifu.

The words are fierce: it is as if thunderbolts or balls of fire are being thrown in their faces. The verses completely demolish their arguments and their bogus excuses; their malevolent attitude towards Islam and the Prophet Muĥammad is exposed fully.

"Wao husema, 'Mioyo yetu imefungwa.' Hapana! Mwenyezi Mungu amewalaani kwa sababu ya kufuru yao. Wana imani kidogo sana." (Aya ya 88) Walisema hivyo kwa Muhammad ﷺ na wafuasi wake ili kuwakatisha tamaa wasiwafikishie dini mpya, na ili kuhalalisha kukataa kwao kwao wenyewe kuukubali Uislamu. Lakini sababu halisi, kwa mujibu wa sura, ni kwamba Mwenyezi Mungu amewakataa kwa sababu ya kufuru yao. Hii ina maana kwamba hatua ya kwanza ilikuwa yao walipokikataa imani. Kwa hiyo, Mwenyezi Mungu aliwaadhibu kwa kukataliwa kwake, jambo ambalo lina maana kwamba hawawezi kunufaika kwa uongofu wake, ambao tayari wameukataa. Kwa ujumla wao wameonyesha imani kidogo sana katika kila zama.

“They say, ‘Our hearts are sealed.’ No! God has cursed them for their disbelief. They have but little faith.” (Verse 88) They said that to Muĥammad and his followers to discourage them from presenting the new religion to them, and in order to justify their own refusal to accept Islam. But the real reason, according to the sūrah, is that God has rejected them because of their disbelief. This means that the initial step was theirs when they rejected the faith. Therefore, God punished them by His rejection, which means that they cannot benefit by His guidance, which they have already rejected. They have generally shown very little faith anyway, in all periods.

Kosa lao lilikuwa kubwa zaidi, kwa sababu walimkataa Nabii Muhammad ﷺ, ambaye alikuja kuthibitisha Wahyi waliokwisha pokea, ambaye walikuwa wakimsubiri kwa shauku, na ambaye walikuwa wakijisifu kumhusu mbele ya Waarabu washirikina. Mbele ya Waarabu hao walikuwa wakisema: "Ushindi wetu utakuwa kamili kwa kuja kwake." Tabia kama hii ya kutowajibika na ya hila haiwezi kukabiliwa isipokuwa kwa ghadhabu na laana ya Mwenyezi Mungu: "Laana ya Mwenyezi Mungu iwe juu ya makafiri!" (Aya ya 89)

Their transgression was compounded, because they rejected a Prophet, Muĥammad, who had come to confirm the revelations they had already received, whom they were eagerly awaiting and about whom they had been boasting before the pagan Arabs. With him, they used to tell those Arabs, ‘our victory would be complete.’ Such irresponsible and devious behaviour can only be met with divine wrath and condemnation: “God’s curse be upon the unbelievers!” (Verse 89)

Sura hii inafichua sababu iliyofichika iliyo chini ya mtazamo wao mbaya, ikisisitiza hasara yao na kushindwa kwa juhudi zao. "Ni mbaya kile ambacho wamejiuzia nafsi zao, kwa sababu wamekanusha kile ambacho Mungu amekiteremsha, wakiwa na wivu kwamba Yeye ateremshe, kwa fadhila zake, ufunuo wake kwa yule anayemchagua miongoni mwa waja wake. Hivyo wamejipatia ghadhabu ya Mungu mara kwa mara. Na kwa makafiri kuna adhabu ya kudhalilisha." (Aya ya 90)

The sūrah exposes the hidden cause underlying their wicked attitude, stressing their loss and the failure of their pursuit. “Vile is that for which they have bartered their souls, because they have denied what God has revealed, grudging that He should, by His grace, send down His revelations to whom He chooses from among His servants. Thus they have incurred God’s wrath over and over again. Ignominous suffering is in store for the unbelievers.” (Verse 90)

Ni jambo baya mno kwamba wanauza nafsi zao kwa kukataa Ufunuo wa Mwenyezi Mungu. Nafsi ya binadamu inaweza kuwa na thamani, ambayo inaweza kuwa kubwa au ndogo, lakini kujiuza kwa malipo ya kudhalilisha kama kukataa imani kwa Mwenyezi Mungu ndiyo hali ya chini kabisa ambayo mwanadamu anaweza kuifikia. Kwa kuchukua msimamo huu, Waisraeli wamepoteza mara mbili: katika maisha haya na katika maisha ya Akhera, ambako adhabu ya kudhalilisha inawangoja.

It is vile indeed that they should barter away their souls for a denial of God’s Revelations. The human soul may very well have a price, which can be high or low, but to sell oneself for such a demeaning reward as the denial of faith in God is the lowest a human being can achieve. By adopting this attitude, the Israelites have lost doubly: in this life and in the life to come, where a humiliating punishment is in store for them.

Sababu kuu ya haya yote ni wivu wao kwa Muhammad ﷺ kwa kuwa Nabii aliyekuwa wakimsubiri. Wanachukia mtu yeyote mwingine kupata heshima ya kubeba ujumbe wa Mwenyezi Mungu kwa wanadamu, jambo linaloakisi mtazamo wao wa kujivuna na kujikweza. Hili ni dhuluma kubwa kwa upande wao, nalo linawastahilisha ghadhabu na adhabu ya Mwenyezi Mungu.

The main reason for all this is their envy of Muĥammad (peace be upon him) for being the Prophet they had been waiting for. They begrudge anyone else receiving the honour of carrying God’s message to mankind, which reflects their arrogant, overweening mentality. This is totally unjust on their part, and it earns them God’s wrath and punishment.

Mtazamo huu wa kawaida wa ubakhili wa Mayahudi wa Madina unadhihirisha akili yenye ubinafsi na ubaguzi mkubwa, inayochukia kwamba wema au baraka zozote zitolewe kwa watu wengine, kana kwamba hilo lingepunguza sehemu yao wenyewe ya wema huo. Unaonyesha ukosefu kamili wa unyeti kwa wengine na mwelekeo wa kujitenga na jamii, jambo linalofafanua kutengwa ambako Mayahudi wamepitia katika historia yote. Wamekuwa na mwelekeo wa kuiona jamii yao kuwa tofauti na wanadamu wengine. Kwa hakika, mara nyingi wamejiweka kinyume na wengine, wakiweka visasi na kiu isiyoshibika ya kulipiza kisasi, wakinufaika na msiba wa watu wengine. Kwa hiyo haishangazi kwamba kihistoria wamechorwa kama wachochezi wa fitina wanaokuwa tayari kuchochea vita na umwagaji damu miongoni mwa mataifa ili kuendeleza na kulinda maslahi yao wenyewe. Mwelekeo huu wa kuchukiza unafuatiliwa hadi kwenye chuki yao kwamba {Yeye hushusha, kwa fadhili zake, wahyi wake kwa amtakaye miongoni mwa waja wake} (Aya ya 90).

This typically grudging attitude of the Jews of Madinah betrays a deeply selfish and bigoted mind, which detests that any good or blessings should be given to other people, as if that would reduce their own share of such goodness. It reflects a total lack of sensitivity towards others and a tendency towards self-alienation, which explains the isolation experienced by the Jews throughout history. They have tended to look upon their race as separate from the rest of humanity. Indeed, they have often set themselves up against the rest, harbouring grudges and an insatiable desire for revenge, and exploiting other peoples’ misfortunes. It is not surprising, therefore, that they have historically been portrayed as conspiring troublemakers who are prepared to instigate war and bloodshed among nations in order to advance and safeguard their own interests. This hideous tendency is traced back to their grudge “that He should, by His grace, send down His revelations to whom He chooses from among His servants.” (Verse 90)

Sura hiyo kisha inaendelea kufichua ubaguzi na udanganyifu wao zaidi. Inasema: “Watakapoambiwa, ‘Aminini yale aliyoteremsha Mwenyezi Mungu,’ husema, ‘Tunaamini yale tuliyoteremshiwa sisi.’ Hukataa yote mengine, ingawa ni haki, yakithibitisha yale waliyonayo.” (Aya ya 91)

The sūrah then goes further in exposing their bigotry and deception. It says: “When it is said to them, ‘Believe in what God has revealed,’ they say, ‘We believe in what has been revealed to us.’ They deny everything else, although it is the truth, corroborating the revelations they have.” (Verse 91)

Hilo lingekuwa jibu la Mayahudi wa Madina kila walipoitwa kukubali Uislamu na Qur'ani. Waliona kwamba yale ambayo Manabii wao wenyewe walikuwa wamewafundisha yanatosha na yamekamilika, nao walikataa yote mengine, ikiwa ni pamoja na ufunuo aliopewa Isa na Muhammad ﷺ, Nabii wa mwisho kuliko wote (rehema na amani ziwe juu yao wote). Qur'ani inapinga vikali mwitikio huu wa Waisraeli kwa ufunuo wa Mwenyezi Mungu, ilhali ufunuo huo ni "ukweli unaothibitisha yale waliyo nayo." (Aya ya 91)

This would be the reply of the Jews of Madinah whenever they were called upon to acknowledge Islam and the Qur’ān. They considered what their own Prophets had taught them sufficient and complete, and they rejected all else, including the revelations received by Jesus and Muĥammad, the last of all prophets (peace be upon them all). The Qur’ān takes great exception to this reaction by the Israelites to God’s revelations, when these are “the truth, corroborating the revelations they have.” (Verse 91)

Lakini, kwa nini wajisumbue kuhusu ukweli, ikiwa haukuelekezwa kwao peke yao, na inawahusu nini kwamba ufunuo uliotumwa kwa mataifa mengine uthibitishe wao wenyewe? Ubaguzi wao na ufinyu wa fikra zao vilikuwa vya kupindukia kiasi kwamba walikataa hata yale ambayo manabii wao wenyewe waliyahubiri, na hata walithubutu kuwaua baadhi yao. "Sema: 'Basi, kwa nini mliwaua manabii wa Mwenyezi Mungu zamani, ikiwa mlikuwa waumini wa kweli?'" (Aya ya 91) Wangewezaje kuthibitisha madai yao kwamba wanaamini tu yale yaliyoteremshwa kwao kupitia manabii wao, ikiwa walikwenda mbali hadi kuwaua baadhi ya manabii hao?

But, why should they bother about the truth when it is not addressed to them alone, and what concern is it to them that revelations sent to other nations should corroborate their own? Their bigotry and narrow-mindedness were so extreme that they had even rejected what their own Prophets had preached, and dared even to kill some of them. “Say: ‘Why, then, did you in the past kill God’s prophets, if you were true believers?’“ (Verse 91) How could they substantiate their claims to believe only in what had been revealed to them through their Prophets if they went as far as killing some of these prophets?

Zaidi ya hayo, walikataa ufunuo ambao Musa, nabii wao mkuu kuliko wote na mwokozi wa taifa lao, aliwafikishia. "Musa alikujieni na hoja zilizo wazi, lakini baada ya kuondoka kwake mkakiuka mipaka, mkaabudu ndama:" (Aya ya 92) Je, kuabudu kwao ndama, wakati Musa bado yu hai, kunaweza kabisa kuchukuliwa kuwa ishara ya imani? Je, kunaunga mkono hoja yao kwamba wanaamini yale waliyofunuliwa?

Worse still, they rejected the revelations Moses, their most senior Prophet and the saviour of their nation, had conveyed to them. “Moses came to you with clear proof, but in his absence you transgressed, worshipping the calf:” (Verse 92) Could their worship of the calf, with Moses still alive, ever be considered a sign of faith? Does it support their argument that they believe in what has been revealed to them?

Wala, hilo halikuwa tukio pekee la uvunjaji wao wa mipaka na uasi wao.

Nor, indeed, was that the only instance of their transgression and rebellion.

Hapo awali, Mungu alikuwa ameweka agano nao chini ya Mlima Sinai, lakini punde si punde walikuwa wamevunja agano hilo waziwazi. "Tulikubali ahadi yenu thabiti, na Tukauinua Mlima Sinai juu yenu, Tukisema: Shikilieni kwa nguvu na uthabiti yale Tuliyowapa, na sikilizeni." Wakasema: "Tumesikia, lakini tunaasi." Kwa sababu ya kufuru yao, waliletewa kunywa ndama moyoni mwao.

Earlier, God had made the covenant with them under Mount Sinai, but soon they were in clear breach of that covenant. “We accepted your solemn pledge, and We raised Mount Sinai above you, saying, ‘Take with firmness and strength what We have given you and hearken to it.’ They said, ‘We hear but we disobey.’ For their unbelief they were made to drink the calf into their hearts.” (Verse 93)

Mtindo wa usemi unabadilika kutoka kuelekeza moja kwa moja hadi kueleza matukio ya zamani. Hivyo, unawakabili Wana wa Israili kwa mienendo yao ya zamani, na unawafahamisha Waislamu na wanadamu kwa ujumla kuhusu mienendo hii ya Kiyahudi. Kisha unamwamuru Mtume Muhammad ﷺ kulaani kabisa imani ya ajabu waliyodai kuwa nayo, ikiwa ingewalazimu kukataa ukweli waziwazi: "Sema: 'Ovu ni kile ambacho imani yenu inawaamrisha, ikiwa kweli ni waumini.'" (Aya ya 93)

The mode of expression changes from direct address to that of reporting past events. Thus, it confronts the Israelites with their past attitudes, and informs Muslims and mankind generally of these Jewish attitudes. It then instructs the Prophet Muĥammad to condemn utterly the bizarre faith they claimed to have if it would require them to flagrantly reject the truth: “Say, ‘Vile is that which your faith enjoins upon you, if indeed you are believers.’“ (Verse 93)

Maneno mawili ya kuvutia mara moja yanatuvutia hapa. La kwanza ni:

Two fascinating expressions immediately draw our attention here. The first is:

"Walisema: 'Tumesikia lakini tunaasi.'" Kwa hakika, hawakutamka maneno 'lakini tunaasi'. Basi imekuwaje maneno haya kuhusishwa nao? Ni suala tu la kuonyesha mtazamo kana kwamba unajieleza kikamilifu. Hivyo, maneno yao halisi yalisema kwamba walikuwa wamesikia ujumbe, lakini matendo yao yalisema kwamba waliuasi. Ukweli huu ulikuwa kauli yenye uhalisia zaidi na sahihi zaidi ya mtazamo wao kuliko maneno waliyoyatamka. Sura hii inasisitiza mojawapo ya kanuni za msingi kabisa za Kiislamu: matendo yanathibitisha maneno. Matendo lazima yaendane na maneno ili maneno hayo yawe na maana au thamani yoyote ile.

“They said: ‘We hear but we disobey.’“ Indeed, they did not utter the words, ‘but we disobey’. How is it then that these words are attributed to them? It is simply a question of portraying an attitude as though it is fully expressive. Thus, their actual words said that they had heard the message, but their actions said that they had disobeyed it. This reality was a much more authentic and accurate statement of their attitude than the words they uttered. The sūrah here is emphasizing one of the most fundamental Islamic principles: actions lend validity to words. Actions must be in harmony with words in order for the words to have any meaning or value whatsoever.

Usemi wa pili ni: "Kwa sababu ya kukufuru kwao walilazimishwa kunywa ndama ndani ya mioyo yao." Kejeli na ukali wa taswira hii viko wazi kabisa. Walilazimishwa kunywa kitu kichafu; lakini ni nini? Si kitu kingine isipokuwa ndama, ambaye anaonyeshwa kuwa amelazimishwa kuingizwa ndani ya mioyo yao. Ni rahisi kujisahau kwa taswira hii kiasi cha kupuuza karibu maana halisi ya sitiari iliyotumika hapa. Inaonyesha kwamba mapenzi yao na ibada yao kwa ndama ni makubwa kiasi kwamba yanapita ndani ya mishipa yao.

The second expression is: “For their unbelief they were made to drink the calf into their hearts.” The sarcasm and the severity of the image are unmistakable. They were forcibly made to drink something nasty; but what is it? It is nothing other than the calf, which is shown to be forced into their hearts. It is easy to get carried away by this image so as to almost overlook the real significance of the metaphor used here. It shows their love and adoration for the calf to be so strong that it runs in their veins.

Taswira hizi zenye nguvu ni chombo kimoja tu cha mtindo usioweza kuigwa wa Qur'ani.

Such powerful imagery is but one tool of the inimitable Qur’ānic style.

Wayahudi wamefanya kelele nyingi wakidai kuwa wao ni "watu waliochaguliwa na Mungu", wakidai kwamba wana haki ya kipekee ya asili ya kuongozwa kimungu. Zaidi ya hayo, wamedai kwamba, tofauti na jamii nyingine, wokovu wao umehakikishwa, katika maisha haya na katika maisha ya Akhera.

The Jews have made a great fuss claiming themselves to be ‘God’s chosen people’, alleging that they enjoy an exclusive inherent right to divine guidance. They have further claimed that, unlike other communities, their salvation is guaranteed, both in this life and in the life to come.

Kwa maana hiyo, madai haya yanawatenga wafuasi wa Muhammad mbali na rehema ya Mungu katika Akhera. Lengo lao nyuma ya madai kama haya lilikuwa kudhoofisha imani ya Waislamu katika dini yao wenyewe, na katika ahadi walizopewa na Mtume ﷺ, pamoja na Qur'ani. Mungu anamwagiza Mtume Muhammad ﷺ awapinge Wayahudi kwa kuwataka wajiunge na Waislamu katika sala ya dhati kwa Mungu, ili kuiangamiza kundi lililozua uongo. Anasema: “Sema, ‘Ikiwa makao ya mwisho kwa Mungu ni yenu peke yenu, kwa kuwatenga wengine wote, basi takeni mauti, ikiwa madai yenu ni kweli.’” (Aya ya 94)

By implication, these claims exclude Muĥammad’s followers from God’s grace in the hereafter. Their aim behind such claims was to undermine the Muslims’ trust in their own religion and in the promises made to them by the Prophet and in the Qur’ān. God instructs Prophet Muĥammad to challenge the Jews to join the Muslims in an earnest prayer to God to destroy the party that fabricated lies. He says: “Say, ‘If the ultimate abode with God is yours alone, to the exclusion of all others, then wish for death, if your claim is true.’’’ (Verse 94)

Hii inafuatiwa mara moja na dai kwamba Mayahudi hawangekubali changamoto kama hiyo wala kuomba kifo kwa sababu walijua kwamba wao ndio waliokuwa wakisema uongo. Kwa hiyo, wangekuwa na hofu kwamba huenda Mungu angeyajibu maombi yao.

This is immediately followed by the assertion that the Jews would not take up such a challenge or pray for death because they were aware that they were the ones who were lying. Hence, they would be afraid that God might answer their prayers.

Walitambua vizuri kwamba matendo yao na mwenendo wao haviwastahilishi kupata neema yoyote katika Akhera. Lau wangekufa mara moja, hasara yao ingekuwa kamili:

They were well aware that their actions and their record did not qualify them for any grace in the hereafter. Were they to die straightaway, their loss would be complete:

maisha yao hapa duniani yangekatizwa mapema, na wangepata hasara katika maisha ya Akhera.

their life here would be cut short and they would come to grief in the life hereafter.

Hii, sura inathibitisha, ingemaanisha tu kwamba wangepigana kwa nguvu zao zote ili wabaki hai, na hivyo kuwawekea sawa na washirikina: "Lakini hawatatamani kamwe kwa sababu ya yale ambayo mikono yao imeyatenda katika maisha haya. Mwenyezi Mungu anajua vyema madhalimu. Hakika utawakuta wanashikamana na maisha kwa hamu kuliko watu wengine wote, hata kuliko washirikina. Kila mmoja wao angependa kuishi miaka elfu moja, ingawa kupewa umri mrefu hakungeweza kumwokoa na adhabu. Mwenyezi Mungu anaona yote wanayoyafanya." (Aya 95-96)

This, the sūrah affirms, would only mean that they would fight tooth and nail to stay alive, putting them on a par with the idolaters: “But they will never wish for it because of what their hands have wrought in this life. God is well aware of the wrongdoers. Indeed, you shall find that they cling to life more eagerly than any other people, even more than the idolaters. Each one of them would love to live a thousand years, although the grant of a long life could not save him from punishment. God sees all that they do.” (Verses 95-96)

Katika aya hizi, Qur'ani inaelekeza kwenye sifa nyingine ya kudharauliwa ya Mayahudi: tamaa yao ya woga ya kuishi, bila kujali gharama, na bila kujali ubora, heshima na utu. Hili limethibitishwa na mwenendo wa Mayahudi katika hatua zote za historia yao; vichwa vyao huinuka tu pale fimbo ya mnyanyasaji inapoondolewa, lakini fimbo inapoinuliwa mbele yao, vichwa vyao huinama na wao hukubali kwa hofu na utumwa, wakikimbia kutafuta uhai, aina yoyote ya uhai.

In these verses, the Qur’ān points to another contemptible characteristic of the Jews: their craven desire to live, no matter at what price and regardless of quality, honour and dignity. This has been borne out by Jewish behaviour during all stages of their history; their heads are raised only when the big stick of the tormentor is put away, but once the stick is wielded before them, their heads are bowed and they acquiesce in fear and servility, scurrying for life, any kind of life.

Kila mmoja wao angependa kuishi miaka elfu moja kwa sababu hawaamini maisha ya baadaye, baada ya maisha haya ya sasa kumalizika. Mtu anapokubali kwamba siku zake duniani zina idadi lakini anadhani kwamba maisha hapa hayaongozi kwenye maisha ya baadaye, basi maisha haya yangeonekana mafupi sana, bila kujali yatadumu miaka mingapi. Kwa hiyo, kuamini maisha baada ya kifo ni baraka na chanzo cha msukumo kinacholeta matumaini, kwa kuwa mwanadamu kwa asili anatamani matumaini yanayopita mbali zaidi ya miaka yake ya maisha iliyohesabiwa. Kuyakataa matumaini ya uwepo usiokufa na wenye furaha ni kuonyesha kutothamini maana halisi ya maisha.

Each of them would wish to live a thousand years because they do not believe in a future life, after this present one is over. When one accepts that one’s days on earth are numbered but supposes that life here does not lead to a future life, this life would then seem very short, no matter how many years it lasts. Therefore, to believe in life after death is a blessing and a source of inspiration that brings hope, since man naturally entertains hopes that go far beyond his numbered years of life. To discard the hopes of an immortal and happy existence reflects a lack of appreciation for the very meaning of life.

Mbali ya kuwa imani ya haki kamili ya Mwenyezi Mungu na malipo Yake ya ukarimu, imani katika Akhera ni udhihirisho wa thamani na nguvu ya maisha yenyewe, isiyofungiwa wala kuzuiliwa na mipaka ya dunia hii. Inaunganisha kuwepo kwa binadamu na maisha yanayokwenda mbali zaidi ya haya, kufikia nyanja na ulimwengu ambao mipaka yake inajulikana kwa Mwenyezi Mungu Mtukufu peke yake.

Besides being a belief in God’s absolute justice and His most gracious reward, belief in the hereafter is an expression of the value and vigour of life itself, not confined to, or restricted by, the limits of this world. It links man’s existence to a life that goes far beyond this one, to reach spheres and realms the edges of which are known only to God Almighty.

Sura hii kisha inamtuliza Mtume Muhammad ﷺ kuhusu ukweli na uhalali wa ufunuo aliopokea, na inawalaani wale wanaokataa au kupinga ujumbe wake. Inawalaani hasa Waisraeli kwa kutotimiza ahadi na maagano yao, iwe yale waliyofanya na Mungu, au na manabii wao, au na Muhammad ﷺ mwenyewe. Hilo linadhihirika katika kukataa kwao Qur'ani, ufunuo wa mwisho wa Mungu kwa binadamu, ambao ulithibitisha na kuimarisha ufunuo walio nao tayari. "Tumekuteremshia ishara zilizo wazi; wala hakuna atakayezikataa isipokuwa wale wanaodhulumu. Je, itakuwa daima kwamba kila wanapofanya ahadi thabiti, kundi lao litaivunja? Ukweli ni kwamba wengi wao hawaamini. Na sasa Mtume kutoka kwa Mungu amewajia, akithibitisha yale waliyonayo tayari, baadhi ya wale waliopewa Maandiko wameitupa Kitabu cha Mungu nyuma ya migongo yao kana kwamba hawajui kitu." (Aya 99-101)

The sūrah then turns to reassure Prophet Muĥammad of the truth and validity of the revelations he had received, and to denounce those who reject or oppose his message. It specifically condemns the Israelites for not living up to their promises and commitments, whether made to God or to their own prophets, or to Muĥammad himself. That is manifest in their rejection of the Qur’ān, God’s final revelation to man, which endorsed and reinforced the revelations they already had. “We have sent down to you clear revelations: none will deny them except the evildoers. Is it always to be the case that every time they make a solemn pledge some of them will violate it? The truth is that most of them do not believe. And now that a Messenger from God has come to them, confirming what is already in their possession, some of those who had been given the Scriptures cast God’s Book behind their backs as though they know nothing.” (Verses 99-101)

Hapa, basi, tunalo sababu halisi ya Waisraeli kukataa ufunuo wa Mungu; ni uovu wao mkubwa na upotovu wa nafsi zao. Asili ya kawaida na yenye afya ya binadamu isingeweza kushindwa kukubali na kuupokea ukweli na kanuni zilizofafanuliwa na ufunuo wa kimungu. Hoja yenye nguvu iliyomo katika ufunuo huo haiwezi kushindwa kuvutia moyo na akili ya mwanadamu. Ukweli kwamba Wayahudi, au watu wengine wowote, wamekataa kuamini ufunuo wa kimungu si kukosoa uhalali au ukweli wa ufunuo huo, bali ni kuakisi asili potofu na mbovu ya watu hao.

Here, then, we have the real reason behind the Israelites’ rejection of God’s revelations; it is their sheer wickedness and the corruption of their souls. Normal, healthy human nature could not but acknowledge and embrace the truth and principles expounded by divine revelations. The compelling logic in such revelations cannot fail to impress the human heart and mind. The fact that the Jews, or any other people for that matter, have refused to believe divine revelations is not a criticism of the validity or veracity of such revelations, but rather a reflection of those people’s perverted and corrupt nature.

Sura kisha inawakemea hadharani Mayahudi, ikifichua kutokuwa kwao thabiti na unafiki wao, na kuwaonyesha kama jamii iliyogawanyika isiyo na umoja wala lengo moja la utambulisho, licha ya ubaguzi wao wa kikabila dhidi ya wengine. Kiburi chao cha kikabila, ubinafsi wao wa kujiona bora kuliko wengine, na wivu wao dhidi ya jamii nyingine yoyote iliyopendelewa, havikuwazuia kugawanyika wao kwa wao na kutoaminiana.

The sūrah then makes a public condemnation of the Jews, exposing their inconsistency and insincerity and showing them as a fragmented community with no unity or identity of purpose, despite their racial prejudice against others. Their chauvinism, ethnocentricity and their jealousy of any other favoured community did not stop them from being divided among themselves and mistrustful of each other.

Mkataba wowote au makubaliano wanayofanya na watu wengine yeyote, baadhi yao hakika watavunja safu na kuyakiuka.

Whatever treaty or agreement they make with any other people, some of them are bound to break ranks and violate it.

Hili lilidhihirika walipovunja agano ambalo Mwenyezi Mungu alifanya nao katika Mlima Sinai, na katika kuvunja ahadi walizotoa kwa manabii wao na wazee wao wa kale, pamoja na kukiuka mkataba waliokuwa nao pamoja na Mtume Muhammad ﷺ na Waislamu, alipowasili mwanzo kwa ajili ya kuishi Madina. Makubaliano hayo yalitoa msingi wa kuishi kwa amani kati ya Waislamu na Mayahudi, lakini Mayahudi walifanya haraka kuudhoofisha imani mpya, wakiwapa msaada maadui wa Mtume ﷺ na kupanda mbegu za fitina na mifarakano ndani ya jamii ya Waislamu huko Madina.

This was evident when they broke the covenant God made with them at Mount Sinai, and in their reneging on pledges given to their prophets and patriarchs, as well as in their breach of the treaty they had with the Prophet Muĥammad and the Muslims, when he first arrived to settle in Madinah. That agreement provided for a framework of peaceful coexistence between Muslims and Jews, but the Jews were quick to undermine the new faith, lending support to the Prophet’s enemies and sowing the seeds of strife and discord within the Muslim community in Madinah.

Hii ni sifa inayojulikana sana ya Waisraeli. Kinyume chake, maisha ya Waislamu, kama yanavyoelezwa na Mtume Muhammad ﷺ, "yana thamani sawa. Waislamu wote wamesimama pamoja dhidi ya upande wowote wenye uadui. Hata dhaifu kabisa miongoni mwao anasema kwa niaba yao na kuheshimu ahadi zao." Hakuna Mwislamu atakayevunja ahadi aliyotoa mwingine kwa niaba ya jumuiya nzima. Abū `Ubaydah, kamanda wa jeshi la Waislamu, mara moja alimwandikia Khalifa `Umar ibn al-Khaţţāb, akitafuta ushauri kuhusu mmoja wa askari wake, mtumwa, ambaye alikuwa ametoa ahadi ya usalama kwa wakazi wa mji mmoja nchini Iraq. Khalifa alimjibu, akisema, "Mwenyezi Mungu ametukuza sana kuheshimu ahadi, nawe hutakuwa mwaminifu kwa ahadi zako usipozitimiza. Kwa hiyo, lazima utimize ahadi yako kwa watu hawa na uwaache kwa amani." Huo ndio mwenendo wa jumuiya yenye moyo mkuu, umoja na unyofu — mbali kabisa na ule wa Wayahudi hao wasio waaminifu na wenye hila.

This is a well-known characteristic of the Israelites. In contrast, the lives of Muslims, as described by the Prophet Muĥammad “are of equal worth. All Muslims stand united against any hostile party. Even the weakest among them speaks on their behalf and honours their commitments.” No Muslim would break a promise made by another on behalf of the whole community. Abū `Ubaydah, the commander of a Muslim army, once wrote to the Caliph `Umar ibn al-Khaţţāb, seeking advice concerning one of his soldiers, a slave, who had given a pledge of security to the citizens of a town in Iraq. The Caliph wrote back, saying, “God has praised the honouring of pledges very highly and you would not be faithful to your commitments unless you honour them. Therefore, you must honour your pledge to these people and leave them in peace.” Such is the behaviour of a magnanimous, united and straightforward community — a far cry from that of those perfidious and conniving Jews.

“Na sasa Mtume kutoka kwa Mwenyezi Mungu amewajia akithibitisha yaliyo pamoja nao, kundi moja katika wale waliopewa Maandiko lilitupa Kitabu cha Mwenyezi Mungu nyuma ya migongo yao kana kwamba hawajui chochote.” (Aya ya 101) Hii ni ushahidi zaidi kwamba kila mara Wana wa Israeli walipofanya ahadi, baadhi yao walivunja ahadi hiyo. Agano lao na Mwenyezi Mungu lilishurutisha kwamba wangekubali, waamini na kumsaidia kila Mtume aliyemtuma, lakini baadhi yao walikikataa Qur’ani aliyoteremshiwa Muhammad ﷺ na Mwenyezi Mungu, jambo ambalo kwa kweli lilikuwa ni kukataa Maandiko yao wenyewe, kwa kuwa Qur’ani iliyathibitisha na kuyasadiki Maandiko hayo.

“And now that a Messenger from God has come to them confirming what is already in their possession, some of those who had been given the Scriptures cast God’s Book behind their backs as though they know nothing.” (Verse 101) This is further evidence that every time the Israelites made a commitment, some of them reneged on it. Their covenant with God stipulated that they would accept, believe and support every messenger He sent, but some of them rejected the Qur’ān revealed by God to Muĥammad, which in fact amounted to rejecting their own Scriptures, since it endorsed and confirmed those Scriptures.

Aya hiyo imejaa kejeli kali, ikiwakemea hasa wale waliopewa wahyi wa Mwenyezi Mungu kwa kukataa wahyi kama huo kwa sababu tu umeshushwa kwa mtu mwingine.

The verse is loaded with stinging sarcasm, castigating the very recipients of divine revelations for rejecting similar revelations simply because these have been given to someone else.

Kama msimamo kama huo ungechukuliwa na Waarabu wa kipagani, pengine ungeeleweka. Mayahudi walikuwa na heshima ya kupokea ujumbe wa Mwenyezi Mungu na mitume, na walidhaniwa kuwa wenye ujuzi mkubwa wa mwongozo na uzoefu wa mambo ya dini.

Had such a stance been adopted by the pagan Arabs, it would perhaps have been understandable. The Jews had the privilege of receiving divine messages and messengers and were presumed well versed in religious guidance and experience.

Hata hivyo, kama aya inavyoeleza kwa ufasaha mkubwa, walizitupa nyuma ya migongo yao ufunuo mpya wa Mwenyezi Mungu. Waliukataa kwa uzembe na pasi na kujali, bila kuufikiria hata kidogo. Walifunga akili zao dhidi yake na kuuondoa katika maisha yao na katika fikra zao.

Yet, as the verse very graphically puts it, they cast God’s new revelations “behind their backs”. They carelessly and recklessly rejected it out of hand. They closed their minds to it and discounted it from their life and thought.

Je, huo ndio ungekuwa mwisho wa uasi wao? Je, wao, baada ya kuikataa wahyi ulioteremshwa kwa Muhammad ﷺ, wangeshikamana na wahyi uliopewa mababu zao na kuonyesha imani na uaminifu kwa sheria na mafundisho yake? Hakika hapana. Walitupa wahyi wa Mungu nyuma ya migongo yao na kwenda kutafuta hadithi za uongo na ushirikina: "Wanafuata yale ambayo mashetani walisimulia kuhusu ufalme wa Sulemani. Sulemani hakuwa kafiri kamwe, lakini mashetani ndio walikufuru. Wanawafundisha watu uchawi ambao hakika haukuteremshwa kwa malaika wawili, Harut na Marut, huko Babeli. Lakini hao wawili hawakumfundisha yeyote bila kwanza kusema, 'Sisi ni jaribu tu la uovu, kwa hiyo msiikane imani yenu.' Kutoka kwa hao wawili, watu walijifunza yale ambayo wangeyatumia kuleta mafarakano kati ya mume na mke. Hata hivyo, kwa elimu hiyo hawawezi kumdhuru mtu yeyote isipokuwa kwa idhini ya Mungu."

Would that be the end of their transgression? Would they, having rejected the revelations sent down to Muĥammad, hold fast to the revelations given to their forefathers and show faith and loyalty to its laws and teachings? Definitely not. They cast God’s revelations behind their backs and went in search of myths and superstitions: “They follow what the devils relate of Solomon’s kingdom. Solomon never disbelieved, but the devils did. They instruct people in witchcraft which was certainly not revealed to the two angels, Hārūt and Mārūt, at Babylon. Yet these two [angels] never taught anyone without first declaring, ‘We are but a temptation to evil, so do not renounce your faith.’ From these two, people learned what they would use to cause discord between a man and his wife. However, with that knowledge they can harm no one except by God’s leave.

Hakika wanajifunza yale yanayowadhuru na yasiyowaletea faida yoyote. Walijua kikamilifu kwamba yeyote aliyeingia katika biashara kama hiyo hatakuwa na sehemu yoyote katika Akhera. Ni ovu kabisa kile walichojiuzia nafsi zao, lau wangalijua! Lau wangeamini na kuwa wacha Mungu, thawabu ya Mungu ingekuwa bora zaidi kwao, lau wangalijua.” (Aya 102-103)

Indeed, they learn what harms them and brings them no profit. They knew full well that whoever contracted such a deal would have no share in the life to come. Vile indeed is what they had sold their souls for, if they but knew it! Had they embraced the faith and been God- fearing, God’s reward would have been far better for them, if they but knew it.” (Verses 102- 103)

Waliziacha ufunuo wa Mwenyezi Mungu uliokuja kuthibitisha Maandiko yao, na wakaamini hadithi za kubuni na visa vya zama za Sulemani, ambavyo vilidai kwa uwongo kwamba yeye alifanya uchawi na ramli, na kwamba nguvu zake zote za ajabu alizipata kutokana nazo.

They abandoned Divine revelations which had come to confirm their Scriptures and gave credence to myths and legends from the time of Solomon, which falsely asserted that he practised sorcery and witchcraft and owed all his extraordinary powers to them.

Qur'ani inakanusha madai haya kabisa, na inazungumzia uchawi na kukataa kwa makusudi imani ya Mungu, kwa mtindo uo huo. Hivyo, Qur'ani inachukulia uchawi kuwa ni kufuru, na inauhusisha na mashetani: "Sulaiman hakukufuru, lakini mashetani ndio waliokufuru. Wao ndio wanaowafundisha watu uchawi." (Aya ya 102) Zaidi ya hapo, inakanusha madai kwamba malaika wawili wa Babeli, Harut na Marut, walikuwa wachawi. Inathibitisha kwamba uchawi "hakika haukuteremshwa kwa malaika wawili, Harut na Marut, huko Babeli." (Aya ya 102) Qur'ani inaweka wazi ukweli kuhusu malaika hawa wawili. Walikuwa wakiwajaribu watu katika imani yao, kwa kusudi ambalo halijatambulishwa. Qur'ani, ikihusisha tena uchawi, uchawi mweusi na ushirikina na kutomwamini Mungu, inawasafisha malaika hao wawili, ikithibitisha kwamba walikuwa wameeleza watu asili ya kazi yao na kuwapa onyo la haki: "Lakini hawa wawili hawakumfundisha yeyote bila kwanza kusema, 'Sisi ni jaribu tu la uovu, basi usikufuru imani yako.'" (Aya ya 102) Hata hivyo, baadhi ya watu waliendelea kujifunza na kufanya uchawi, na hivyo wakaanguka katika jaribu na kusababisha madhara: "Kutoka kwa hawa wawili, watu walijifunza yale ambayo wangeyatumia kuleta fitina kati ya mume na mke wake." (Aya ya 102)

The Qur’ān refutes this allegation completely and talks of sorcery and deliberate rejection of the divine faith, in the same vein. Thus, the Qur’ān treats sorcery as disbelief, and attributes it to devils: “Solomon never disbelieved, but the devils did. They instruct people in witchcraft.” (Verse 102) It further refutes the allegation that the two angels of Babylon, Hārūt and Mārūt, were sorcerers. It confirms that witchcraft “was certainly not revealed to the two angels, Hārūt and Mārūt, at Babylon.” (Verse 102) The Qur’ān makes the truth about these two angels clear. They were testing people’s faith, for a purpose that has not been identified. Again associating sorcery, black magic and witchcraft with disbelief in God, the Qur’ān exonerates the two angels, confirming that they had explained the nature of their work to the people and given them fair warning: “Yet these two [angels] never taught anyone without first declaring, ‘We are but a temptation to evil, so do not renounce your faith.’“ (Verse 102) Nevertheless, some people persisted with learning and practising sorcery, thus falling to temptation and causing harm: “From these two, people learned what they would use to cause discord between a man and his wife.’’ (Verse 102)

Katika hatua hii, Qur'ani inaweka kanuni nyingine ya msingi ya imani ya Kiislamu: hakuna kinachotokea duniani bila idhini ya Mungu. "Hata hivyo, kwa elimu hiyo hawawezi kumdhuru yeyote isipokuwa kwa idhini ya Mungu." (Aya ya 102) Sababu na matokeo ni halali tu kwa mapenzi ya Mungu. Unapoweka mkono wako motoni unaungua, lakini kuungua huko chenyewe hutokea kwa idhini ya Mungu; kwani ndiye aliyeupa moto sifa ya kuteketeza na kuupa ngozi ya binadamu uwezo wa kuungua. Hii ina maana kwamba Mungu pia anaweza wakati wowote kufuta sifa hii na kuufanya moto usiwe na madhara kabisa, kama ilivyokuwa kwa Nabii Ibrahim, watu wake walipomtupa katika moto mkali, naye akatoka humo bila kudhurika. (21: 69)

At this point, the Qur’ān establishes another fundamental Islamic principle of faith: nothing happens in this world without God’s authority. “However, with that knowledge they can harm no one except by God’s leave.” (Verse 102) Cause and effect are only valid by the will of God. When you put your hand in the fire it is burnt, but the burning itself only occurs with God’s leave; for it is He who gave fire the property to incinerate and gave human skin susceptibility to burn. This means that God is also capable at any moment of cancelling this property and rendering fire completely harmless, as was the case with the Prophet Abraham, when his people threw him into a blazing fire and he came out of it unscathed. (21: 69)

Vivyo hivyo ilivyo kwa mazoea kama vile uchawi na ushirikina: hayo yanaweza kufanya kazi tu kwa mapenzi ya Mungu, kama ilivyo kwa matukio yote ya kawaida ya kimwili na ya kimetafizikia ya sababu na matokeo.

The same is true for such practices as sorcery and witchcraft: they can only work with God’s will, as must all conventional physical and metaphysical phenomena of cause and effect.

Sura hiyo inasema wazi kwamba yale watu walijifunza kuhusu mambo yanayoweza kuleta mfarakano kati ya mume na mke yangeweza kuwaletea madhara tu: "Hakika wanajifunza yanayowadhuru wala hayawaletei faida." (Aya 102) Kwa kuwa jambo hili walilojifunza limeelezwa kuwa ni kukufuru kwa Mungu, hilo linatosha kulifanya kuwa uovu mtupu usioweza kuleta faida yoyote kabisa. "Walijua vyema kwamba yeyote aliyefanya mkataba wa namna hiyo hatakuwa na sehemu yoyote katika maisha ya Akhera." Mtu anapofanya mkataba wa namna hiyo, hutambua kwamba anaondoa kila sehemu nzuri aliyoweza kuwa nayo katika maisha ya Akhera. Hivyo basi, mkataba wao ni hasara kubwa mno: "Ni kitu kibaya mno walichojiuzia nafsi zao, lau kama wangalijua! Lau wangeliamini na kumcha Mungu, malipo ya Mungu yangalikuwa bora zaidi kwao, lau kama wangalijua!" (Aya 102-103)

The sūrah states clearly that what people learnt of practices that could bring discord between man and wife could only bring them harm: “Indeed, they learn what harms them and brings them no profit.” (Verse 102) Since this thing that they learnt is described as disbelief in God, this is reason enough to make it pure evil that can bring no profit whatsoever. “They knew full well that whoever contracted such a deal would have no share in the life to come.” When anyone makes such a deal, he realizes that he is assigning away every good share he could have in the life to come. That makes their deal a massive loss indeed: “Vile indeed is what they had sold their souls for, if they but knew it! Had they embraced the faith and been God fearing, God’s reward would have been far better for them, if they but knew it.” (Verses 102-103)

Lawama hii inawahusu wale waliojishughulisha na kufanya uchawi na ushirikina huko Babeli, na wale Waisraeli waliokubali hadithi za uongo kuhusu Sulemani na ufalme wake, wakaacha ufunuo halisi wa Mungu.

This condemnation applies to those who took to practising sorcery and witchcraft at Babylon, and to those Israelites who gave credence to tales about Solomon and his kingdom and abandoned God’s authentic revelations.

Uchawi weusi, ushirikina na usihiri bado vinavutia sana watu wengi leo, huku wengine wengi wakidanganywa na nguvu zinazoonekana kuwa za ajabu za wanaozifanya.

Black magic, sorcery and witchcraft still hold deep fascination for many people today, while many others are taken in by the seemingly extraordinary powers of their practitioners.

Ni kweli kwamba baadhi ya watu huonekana kuwa na uwezo au nguvu maalum ambazo hazielezeki kwa ushahidi wa kisayansi. Sayansi haijaweza kwenda mbali zaidi ya kutoa maelezo ya baadhi ya matukio haya, kama vile telepathy, yaani mawasiliano yanayodhaniwa ya mawazo au mawazo mengine bila kupitia hisi zinazojulikana; na hypnosis, yaani usingizi unaotengenezwa kwa njia ya bandia, au hali inayofanana na usingizi ambamo mhusika hutenda tu kwa kufuata mapendekezo ya nje.

It is true that some individuals are seen to possess special powers or abilities not explained by scientific evidence. Science has not been able to go farther than giving a description of some of these phenomena such as telepathy, the supposed communication of thoughts or ideas other than by the known senses; and hypnosis, artificially produced sleep or the sleep-like state in which the subject acts only on external suggestion.

Ingawa sayansi inatambua nguvu hizi na kukiri kuwepo kwake na athari zake, bado haijaweza kutoa maelezo yanayoridhisha kuhusu ni nini hasa nguvu hizo au zinatokeaje.

While recognizing these powers and acknowledging their existence and effects, science has not been able to offer any satisfactory explanations as to what they are or how they come about.

Hili hutumika pia kwa matukio mengine mengi ya kiroho ambayo wanasayansi bado wanatofautiana kuyahusu na ambayo sayansi bado haiwezi kuyaelewa, ama kwa sababu ya ukosefu wa ushahidi wa kisayansi au kwa sababu matukio hayo hayawezi kuthibitishwa kwa njia za kimajaribio. Mojawapo ya njia hizo ni ndoto za kutabiri au "za kuona mbele" zinazotabiri wakati ujao, na ambazo Sigmund Freud, mwanzilishi wa saikoanalisi ya kisasa ambaye alijulikana sana kwa kukataa nguvu za kiroho, hakuweza kuzipuuza wala kuzikana. Inawezekanaje baadhi ya watu waweze kuhisi na kutambua matukio ya baadaye muda mrefu kabla hayajatokea?

This, of course, applies to numerous other psychic phenomena over which scientists are in dispute and which science is still unable to understand, either through lack of scientific evidence or because such phenomena cannot be verified by empirical methods. One such method is premonitory or “prospective” dreams which foretell the future and which Sigmund Freud, the founder of modern psychoanalysis who was well known for his rejection of spiritual powers, was not able to dismiss or deny. How is it possible that some people are able to sense and identify future events long before they actually occur?

Ni jambo la kujiona na la kiasili kuyakataa nguvu hizi za utambuzi zaidi ya hisi kwa sababu tu sayansi haijaweza kuzielewa wala kuzieleza.

It is presumptuous and native to dismiss these powers of extrasensory perception simply because science has not been able to understand or explain them.

Hii haimaanishi, hata hivyo, kwamba tunapaswa kuamini hadithi za kubuniwa au ngano. Ni muhimu kwamba tuwe na mtazamo wa kiukweli na wa wazi wa akili kuelekea uzoefu wa namna hii.

This does not, however, give credence to myths or fairy tales. It is important that we should take an objective and open-minded attitude towards such experiences.

Ingawa sayansi haiwezi kuyakanusha kabisa, bado inapaswa kuendelea kuchunguza matukio haya na kujaribu kufumbua siri zake. Kwa hiyo, ni lazima tukubali ukweli kwamba baadhi ya mambo katika ulimwengu wa kimwili pamoja na ule wa kiroho yatabaki nje ya uwezo wa binadamu kuyaelewa, na kwamba yanapaswa kuzingatiwa tunapojaribu kuelewa maisha.

While science cannot deny them completely, it should nevertheless continue to probe these phenomena and try to decipher their mystery. We have, therefore, to accept the fact that certain matters in the physical as well as the spiritual world will remain beyond human comprehension and that they must be taken into account when trying to understand life.

Mojawapo ya mambo haya ni uchawi mweusi, na vitendo vyote vingine vya kichawi vinavyohusiana nao, pamoja na uwezekano wa shetani kuvamia akili ya binadamu. Uwezo dhahiri alio nao baadhi ya watu wa kupitisha mawazo, na kuwashawishi na kuwatia moyo wengine kisaikolojia, kiakili na kimwili, ni jambo la kushangaza sana. Ingawa Qur'ani inasema kwamba uchawi uliofanywa na wachawi wa Firauni walipomkabili Musa ni udanganyifu (20:66), hatuwezi kukataa uwezekano kwamba aina hii ya hila inaweza kutumiwa kuleta ugomvi na mifarakano kati ya marafiki au mume na mke. Kwa kawaida, hisia na mihemko ya watu huamuliwa na aina mbalimbali za athari na sababu ambazo hatimaye zinadhibitiwa na mapenzi ya Mwenyezi Mungu, kama ilivyojadiliwa hapo awali.

One of these matters is black magic, and all other feats and activities related to it, and the possibility of Satanic invasion of the human mind. The evident power possessed by some people to convey suggestions, and to psychologically influence and inspire others, mentally and physically, is quite striking. And, although the Qur’ān speaks of the sorcery performed by Pharaoh’s magicians in their challenge to Moses as delusion (20: 66), we cannot dismiss the possibility that this type of trickery could be used to create discord and dissension between friends or husbands and wives. Naturally, people’s emotions and feelings are determined by all kinds of influences and causes that are ultimately controlled by the will of God, as discussed earlier.

Kuhusu utambulisho wa malaika hao wawili waliotajwa hapa, Hārūt na Mārūt, na mahali walipokuwa Babeli, hadithi hiyo ilikuwa maarufu sana katika fasihi ya kidini ya Kiyahudi. Wayahudi wa Madīnah hawakuhoji simulizi ya Qur’ani kuhusu hadithi yao. Hata hivyo, simulizi za Qur’ani za aina hii mara nyingi ni fupi na za jumla, kwa kuwa lengo si kutoa taarifa za kina za mpangilio wa matukio au za kihistoria, bali kutoa funzo na kuonyesha maadili yaliyo nyuma ya matukio hayo.

As to the identity of the two angels referred to here, Hārūt and Mārūt, and their location in Babylon, the story was well known in Jewish religious literature. The Jews of Madinah did not question the Qur’ānic account of their story. Qur’ānic accounts of this type, however, are often brief and general, since the aim is not to give detailed chronological or historic information, but rather to draw lessons and highlight the morals behind the events.

Si nia yetu katika kazi hii kufuatilia hadithi za kubuni na visa vilivyofumwa kuzunguka matukio na watu tunaokutana nao katika utafiti wetu wa Qur'ani, hasa kwa sababu ya ukosefu wa taarifa sahihi za kihistoria.

It is not our intention in this work to pursue the myths and legends woven around the events and personalities we come across in our study of the Qur’ān, not least because of lack of authentic historical information.

Historia ya binadamu imejaa sana masimulizi ya juhudi za kibinadamu na majaribu na mateso ambayo watu wa vizazi na zama mbalimbali walikutana nayo. Watu binafsi na maelezo ya matukio hayo yanayotajwa yanaweza kubadilika kulingana na hali na hatua ya maendeleo ya kitamaduni ya kila kundi la watu au jamii, lakini ujumbe wake unabaki kuwa halali na wa thamani.

Human history is vastly rich in accounts of human endeavour, and the tests and tribulations people of different ages and generations encountered. The personalities and the details of those events that are cited may change in accordance with the circumstances and stage of cultural development of each human group or society, but the messages remain valid and valuable.

Kutokana na hadithi hii tunajifunza kuhusu upotovu wa Wana wa Israeli katika kufuatia hadithi za kubuni na mwelekeo wao wa kupenda ushirikina na shughuli zinazofanana nao, na tunafahamu kwamba uchawi, sihiri nyeusi na ushirikina ni kazi za shetani zinazodhoofisha imani ya mwanadamu kwa Mungu, zinabatilisha matendo yake mema na zinamnyima fadhila na upendeleo wote Akhera.

From this story we learn of the Israelites’ misguided pursuit of myths and their preference for superstition and such-like activities, and we come to know that sorcery, black magic and witchcraft are works of the devil that undermine man’s belief in God, negate his good deeds and deprive him of all favour and privilege in the hereafter.

Al-Baqarah (Maagano Yanayovunjwa Kila Wakati) 75 - 103

Kughushi Maandiko

Kujibu Hoja Potofu

Kurudi Nyuma Juu ya Ahadi Thabiti

Orodha Ndefu ya Mikinzano

Madai Yaliyokanushwa na Vitendo

Kutupa Mbali Ufunuo wa Mungu

Uchawi na Matukio ya Kiroho

Asili ya Uchawi