Katika hatua hii, sura inaanza hotuba yake kwa Wana wa Israili, wakiwakilishwa na Mayahudi wa Madina, ambao walitoa upinzani mkali zaidi kwa ujumbe wa Kiislamu mara tu ulipofika huko. Walianzisha kampeni isiyokoma ya upinzani wa wazi na wa siri pindi walipogundua kwamba ujumbe huo umekuja kukaa na kuchukua udhibiti wa mji na wakazi wake. Waliona kwamba Uislamu lazima ungewanyima ukuu wa kimaadili na kiuchumi ambao walikuwa wameufurahia hadi wakati huo. Polepole, Uislamu ulianza kuziba nyufa zilizokuwepo kati ya makabila mawili makuu hasimu ya Waarabu wa Madina, Aws na Khazraj, hivyo kumaliza mizozo ambayo Mayahudi walikuwa wameweza kuitumia kwa manufaa yao. Wakati huo huo, uliipa Madina kanuni huru ya mwenendo, iliyojengwa juu ya Qur'ani.

At this point, the sūrah begins its address to the Children of Israel, represented by the Jews of Madinah, who posed the stiffest opposition to the Islamic message the moment it arrived there. They launched a relentless campaign of overt and covert resistance as soon as they realized that it had come to stay and to take control of the city and its population. They felt that Islam was bound to deprive them of the moral and economic hegemony they had so far enjoyed. Slowly, Islam began to heal the rifts that had existed between Madinah’s two main rival Arab tribes, the Aws and the Khazraj, thus ending the disputes that the Jews had been able to exploit. At the same time it provided Madinah with an independent code of conduct, based on the Qur’ān.

Vita ambavyo Wayahudi walianzisha dhidi ya Uislamu na Waislamu katika siku zile za mwanzo vimeendelea hadi leo. Sura na mwonekano wake umebadilika huenda, lakini asili yake na njia zake zimebaki zile zile. Hii ni licha ya ukweli kwamba Wayahudi, ambao wamewahi kuteswa sana katika historia yao yote, daima wamekaribishwa na kupewa makazi na jamii za Kiislamu. Kwa hakika, jamii za Kiislamu hazina historia ya ubaguzi wa kidini au wa kirangi, wala ya kuwatesa watu. Zinajulikana kwa kuwakaribisha wageni wenye amani ambao hawana nia ya kudhoofisha Uislamu au kuwadhuru watu wake.

The war the Jews began to wage against Islam and Muslims in those early days has raged on to the present day. The form and appearance may have changed, but the nature and means remain the same. This is in spite of the fact that the Jews, who have been widely persecuted throughout their history, have always been welcomed and accommodated by Muslim communities. Indeed, Muslim communities have no history of religious or racial intolerance, discrimination or persecution. They are known to welcome peaceful outsiders who have no intention to undermine Islam or harm its people.

Ilidhaniwa kwamba Mayahudi wa Madina ndio wangekuwa wa kwanza kukaribisha Uislamu na kuikumbatia dini mpya pamoja na mhubiri wake, Mtume Muhammad ﷺ. Qur'ani tayari ilikuwa imeipa Taurati uidhinishaji wa jumla; na Mayahudi walikuwa wameamriwa katika Maandiko yao wenyewe kusubiri kujitokeza kwa Mtume mpya, ambaye manabii wao wenyewe walikuwa wamemweleza. Kwa kweli, walikuwa wakijivunia kuja kwake kukaribia mbele ya Waarabu wapagani.

Enyi Wana wa Israili! Kumbukeni neema yangu niliyowaneemesha. Timizeni ahadi yenu kwangu nami nitatimiza ahadi yangu kwenu; na niogopeni Mimi peke yangu.

Children of Israel! Remember My favour which I have bestowed on you. Fulfil your covenant with Me and I will fulfil Mine with you; and of Me alone stand in awe.

Iamini kwa yale niliyoyateremsha, yanayothibitisha yale mliyonayo tayari, wala msiwe wa kwanza kuyakataa. Msiyauze aya zangu kwa bei ndogo, na mniogope Mimi peke yangu. Msichanganye haki na batili, wala msiifiche haki kwa kujua.

Believe in what I have revealed, confirming that which you already have, and be not the first to reject it. Do not barter away My revelations for a paltry price, and fear Me alone. Do not overlay the truth with falsehood, nor knowingly suppress the truth.

Dumu katika kuswali kwa wakati wake, toa zakāt, na inama pamoja na wale wanaoinama katika sala. Je, mnawaamuru watu wema, nanyi mnajisahau nafsi zenu, ilhali mnaisoma Kitabu? Je, hamtafakari? Tafuteni nguvu kwa subira na kwa sala, ambayo ni kazi nzito isipokuwa kwa wanyenyekevu, ambao wanajua kwamba watakutana na Mola wao, na kwamba kwake Yeye watarejea.

Attend regularly to your prayers, pay your zakāt, and bow down in prayers with those who bow down. How can you bid others to be righteous and forget yourselves, even when you read the Scriptures? Do you not understand? Seek strength in patient perseverance and in prayer, which is indeed a demanding task except for the devout, who know that they shall meet their Lord and to Him they shall ultimately return.

(Mistari 40-46)

(Verses 40-46)

Mapitio yoyote ya historia ya Wayahudi yangemjaza mtu mara moja mshangao kutokana na wingi wa neema na baraka ambazo Mwenyezi Mungu amewapa watu hawa. Wala mtu hangeweza kushindwa kushangazwa jinsi walivyoonyesha kwa uendelevu kutokushukuru kabisa kwa malipo. Katika tangazo hili la ufunguzi, Mwenyezi Mungu anatoa rejea ya jumla kwa neema hizo maalum kabla ya kuendelea kuzungumzia baadhi yake kwa undani zaidi. Anapofanya hivyo, Mwenyezi Mungu tena anawataka Waisraeli watimize ahadi zao na majukumu waliyomwahidi Yeye. Wakifanya hivyo, Yeye atawabariki kwa neema na fadhila zaidi.

Any review of Jewish history would immediately fill one with amazement at the host of favours and blessings God has bestowed on these people. Nor could one fail to be amazed at how persistently they have shown total ingratitude in return. In this opening announcement, God makes a general reference to those special favours before going on to speak about some of them in greater detail. As He does so, God again calls on the Israelites to fulfil their pledges and the commitments they made to Him. If they do, He will bless them with more favour and grace.

Je, agano hili ni nini? Je, ni lile la awali lililofanywa na Adamu: "Mwongozo utawafikia kutoka Kwangu. Wale watakaofuata mwongozo Wangu hawatakuwa na hofu wala hawatahuzunika, lakini wale watakaokanusha na kupinga ishara Zetu watakuwa na moto, watadumu humo"? (Aya 38-39) Au ni agano la ulimwengu wote lililofanywa kati ya Mungu na maumbile ya binadamu, ambalo linamfunga mwanadamu kumtafuta Bwana na kumwabudu Yeye peke yake, bila kumshirikisha na yeyote? Hili la mwisho halihitaji sifa wala uthibitisho, kwani mwanadamu huliona kwa silika na kwa asili yake, mradi maumbile yake ya msingi yasiwe yamepotoshwa na athari za kiholela na za upotovu. Au aya hii inarejelea agano lililofanywa na Ibrahimu, baba wa Israeli: "Mola wake alipomjaribu Ibrahimu kwa amri fulani, naye akazitimiza, Mungu alisema: 'Nimekufanya kiongozi wa wanadamu.' Ibrahimu akauliza: 'Na vipi kuhusu wazao wangu?' Mungu akasema: 'Agano Langu halifikii wadhalimu.'" (Aya 124)

What is this covenant? Is it the original one made with Adam: “Guidance shall reach you from Me. Those who follow My guidance shall have nothing to fear nor shall they grieve, but those who deny and gainsay Our revelations shall have the fire, wherein they shall abide.” (Verses 38-39) Or, is it the universal covenant made between God and human nature, which binds man to seek the Lord and worship Him alone, associating no partners with Him? The latter needs no qualification or justification, as man perceives it instinctively and naturally, as long as his basic nature is free of capricious and deviant influences. Or does the verse refer to the covenant made with Abraham, the patriarch of Israel: “When his Lord tested Abraham with certain commandments and he fulfilled them, He said, ‘I have appointed you a leader of mankind.’ Abraham asked, And what of my descendants?’ God said, ‘My covenant does not apply to the wrongdoers.’” (Verse 124)

Sūra hii inakanusha madai yao ya uchamungu na ucha-Mungu, hasa yale ya wazee wao na marabi wao, ambao walidai hayo kwa msingi tu wa kwamba wamepokea wahyi wa Mwenyezi Mungu. Ukweli ni kwamba waliendelea kukataa wahyi mpya ambao unathibitisha wahyi wao wenyewe. Sūra inawauliza kwa kuwakemea: “Je, mnawaamuru watu wawe wema na kujisahau nafsi zenu wenyewe, hata ingawa mnazisoma Maandiko? Je, hamfahamu?” (Aya 44)

The sūrah refutes their pretence, particularly that of their elders and rabbis, of piety and godliness which they claim simply on the basis of having received divine revelations. The fact is that they continued to reject the new revelations which confirm their own. The sūrah asks them disapprovingly: “How can you bid others to be righteous and forget yourselves, even when you read the Scriptures? Do you not understand?” (Verse 44)

Hili huenda likawa lilielekezwa kwa Mayahudi wa Madina katika baadhi ya matukio mahsusi, lakini linahusu waumini wote na viongozi wa kidini wa makundi yote na vizazi vyote.

This may well have been directed at the Jews of Madinah on some specific occasions, but it applies to all believers and religious leaders of all groups and generations.

Elimu ya dini inapogeuka kuwa kazi tu ya kujipatia riziki, hupoteza moto wake wa kiroho. Wale wanaoichukua huanza kusema mambo wasiyoyaamini, na matendo yao huelekea kutengana na maneno yao. Hali hii inaweza kuwafikisha kupotosha ukweli na kuyapinda mawazo na kanuni ili kutumikia maslahi yao na matamanio yao. Hukumu zao, matamko yao na maoni yao, yaani fatwa, yanaweza kusikika yenye kushawishi, lakini yako mbali sana na roho na maana halisi ya dini.

When religious teaching becomes a mere profession, it loses its fervour. Those who take it up begin to say things they do not believe and their actions tend to become divorced from their words. This can lead them to twist facts and compromise ideas and principles to serve their interests and desires. Their rulings, pronouncements and opinions, or fatwas, may sound convincing but they are far removed from the spirit and the letter of the religion.

Unafiki wa wale wanaodai kuwakilisha dini fulani au itikadi fulani hauwadhuru wao binafsi tu, bali pia unadhoofisha mawazo na dini wanazozitetea. Hivyo watu husikia maneno mazuri, yanayopingwa na matendo mabaya. Kisha wanachanganyikiwa, na mwanga unaotokana na imani mioyoni mwao hufifia. Baada ya kupoteza imani kwa wahubiri wa dini, sasa wanapoteza pia imani kwa dini yenyewe.

The double standards of those who claim to represent a certain religion or ideology not only harm them personally, but also undermine the ideas and the religions they are advocating. Thus people would hear fine words, contradicted by foul deeds. Then become confused and the light generated by faith in their hearts becomes dim. Having lost trust in religious preachers, they now lose trust in the religion itself.

Marejeo ya subira ni ya mara kwa mara katika Qur'ani, ambayo inaiwasilisha kuwa ni jambo la msingi na lisilo na budi katika kustahimili dhiki na katika kufanya maamuzi makubwa.

Reference to perseverance is quite frequent in the Qur’ān, which presents it as crucial and indispensable in enduring hardship and making momentous decisions.

Mojawapo ya nyakati ngumu zaidi ambazo mtu yeyote anaweza kukutana nazo ni kukubali ukweli na kuachilia madaraka na faida za kimali kutokana na hilo.

One of the most difficult moments anyone can encounter is having to acknowledge the truth and relinquish power and material privilege as a result.

Lakini tunaelewa nini kutokana na agizo la kutafuta nguvu katika... sala? Sala, katika Uislamu, ni kiungo kati ya mwanadamu na Mola wake Mlezi na Bwana wake, ambacho kupitia kwacho moyo wa mwanadamu hupata nguvu na ujasiri. Huzalisha uhai na nishati katika nafsi ya mwanadamu. Licha ya uhusiano wake wa kipekee na Mwenyezi Mungu na kiwango cha juu cha ucha Mungu wa kiroho alichokifikia, Mtume Muhammad ﷺ alijulikana kwa kukimbilia sala kila alipokumbwa na dhiki au wasiwasi. Sala inabaki kuwa chemchemi isiyokauka ya amani, faraja na kuinuliwa kiroho kwa kila muumini.

But what do we understand from the directive to ‘seek strength in... prayer’. Prayer is seen by Islam as a link between man and his Lord and Master, through which the human heart draws strength and fortitude. It generates life and energy in the human soul. Despite his unique relationship with God and the lofty level of spiritual piety he attained, the Prophet Muĥammad was known to resort to prayer every time he experienced distress or anxiety. Prayer remains an inexhaustible fountain of peace, comfort and spiritual uplift for every believer.

Sharti la kwanza la subira, au ṣabr, na kumcha Mungu, au taqwā, ni imani thabiti isiyotikisika kwamba mwanadamu atarejea kwa Mungu, siku ambayo matendo yake yatahesabiwa na yeye atahukumiwa. Hili pia ni hitaji la msingi la kuweka misingi ya maadili kwa maisha haya na maisha ya akhera. Mara vigezo sahihi vya kuyapima maadili hayo vinapowekwa, dunia pamoja na hazina na mali zake zote huonekana kuwa na thamani ndogo sana ikilinganishwa na malipo yaliyo akhera.

A prerequisite of perseverance, or şabr, and fear of God, or taqwā, is the absolute and unshakeable belief in man’s return to God when his actions will be reckoned and he will be judged. This is also an essential requirement for the establishment of values for this life and the life to come. Once the right criteria to judge these values are set, the world and all its treasures and riches are seen as worth very little when compared to the rewards in the hereafter.

Taarifa hii ililenga kuwakumbusha utukufu na heshima hiyo ili kuwahamasisha kuchangamkia fursa mpya ambayo Uislamu uliwapa ya kujiunga tena na jumuiya ya waumini na kufanya upya agano lao na Mwenyezi Mungu. Lakini pia wanaonywa kuhusu "siku ambayo nafsi haitamfaa nafsi yoyote kitu chochote," na kwamba hakuna mtu anayeweza kumwokoa mwingine.

The statement was meant to remind them of that glory and privilege in order to encourage them to seize the fresh opportunity presented to them by Islam to rejoin the community of believers and renew their covenant with God. But they are also being warned about “a day when no soul shall avail another in any way,” and no individual can save another.

Hii ni moja ya kanuni muhimu kabisa katika Uislamu. Uwajibikaji na kuwajibishwa ni mambo ya kibinafsi na si ya pamoja, na yanahusiana moja kwa moja na mapenzi ya mtu binafsi na uhuru wake wa kuchagua. Pia yamejengwa juu ya uadilifu wa Mwenyezi Mungu.

This is one of the most important Islamic principles. Responsibility and accountability are personal and not collective, and are directly related to an individual’s will and freedom of choice. They are also based on divine justice.

Ni kanuni inayolinda heshima na utimilifu wa mwanadamu, na inalea na kuimarisha dhamiri yake. Inainua viwango vyake vya maadili na tabia, na inaongeza utajiri wa thamani alizopewa mwanadamu na Uislamu.

It is a principle that upholds the dignity and integrity of man and cultivates and strengthens his conscience. It raises his standards of morality and behaviour and enriches his wealth of values with which Islam has honoured him.

Aya hiyo pia inasisitiza kwamba siku hiyo, hakuna shufaa "itakayokubaliwa..., wala fidia kuchukuliwa" kutoka kwa mtu yeyote, wala kwa niaba ya mtu yeyote. Isipokuwa mtu awe na rekodi ya imani na matendo mema, hakuna kitakachoweza kumwokoa au kumsamehe makosa yake au ukaidi wake dhidi ya Mungu. Zaidi ya hayo, hatapokea msaada wa aina yoyote kutoka kwa mtu mwingine.

The verse further stresses that on that day, no intercession “shall be accepted..., nor ransom taken” from, or on behalf of, anyone. Unless a person has a record of faith and good deeds, nothing can save him or absolve his misdemeanours or intransigence towards God. Furthermore, he shall receive no support of any kind from anyone else.

Sura inaendelea kuorodhesha neema ambazo Mungu aliwapa Waisraeli, muhimu zaidi ikiwa ni kuwaokoa kutoka kwenye dhuluma na mateso ya Firauni. Inaonyesha jinsi walivyoitikia neema hizi, ambayo ilikuwa na sifa ya kutokushukuru na ukiukaji wa wazi wa amri za Mungu. "Na kumbukeni jinsi Tulivyokuokoeni kutoka kwa watu wa Firauni, waliokutesa kwa adhabu kali, wakiwaua wana wenu na kuwaacha hai wanawake wenu tu. Hilo lilikuwa jaribu kubwa kutoka kwa Mola wenu Mlezi. Tuliligawanya bahari kwa ajili yenu, tukakuongoza hadi usalama na kuwazamisha watu wa Firauni mbele ya macho yenu." (Aya 49-50)

The sūrah proceeds to enumerate the favours God had extended to the Israelites, the most significant of which was their deliverance from the tyranny and persecution of the Pharaoh. It portrays their response to these favours which was marked with lack of appreciation and flagrant violation of God’s commandments. “And remember how We delivered you from Pharaoh’s people, who afflicted you with cruel suffering, killing your sons and sparing only your women. That was a grievous trial from your Lord. We parted the sea for you, led you to safety and drowned Pharaoh’s people before your very eyes.” (Verses 49-50)

Qur'ani inakumbuka kwa undani mateso waliyopitia babu zao Waisraeli, kana kwamba Wayahudi wa baadaye wenyewe walipitia uzoefu huo. Inasisitiza tendo la ukombozi pamoja na mateso na dhuluma zilizotangulia kabla yake. Inatoa hoja maalum kwamba uzoefu wote huo ulikuwa na kipengele cha mtihani kutoka kwa Mungu kwa Waisraeli, wa kupima imani yao, uthabiti wao, na uaminifu wao kwa Bwana. Usemi uliotumika katika aya hii kuhusu mateso unaleta maana ya kwamba mateso hayo yalikuwa kama chakula kinachotolewa mara kwa mara. Unaangazia kipengele kimoja cha mateso hayo, ambacho ni kuuawa kwa vijana wa kiume na kuwaacha wanawake peke yao. Hili lilikusudiwa kuwadhoofisha Wayahudi na kuwamaliza nguvu zao.

The Qur’ān graphically recalls the ordeals suffered by the Israelites’ forefathers, as if the later Jews themselves had undergone those experiences. It stresses the act of deliverance as well as the torment and the persecution that preceded it. It makes the specific point that the whole experience contained an element of trial by God to the Israelites, testing their faith and resolve, and their trust in the Lord. The expression used in this verse in reference to the suffering adds connotations that the suffering was like food given regularly. It highlights one aspect of that suffering, which is the killing of young men and leaving women alone. This was meant to weaken the Jews and exhaust their strength.

Aya hii inakusudia kumfanya msikilizaji afahamu kwamba pale inapokuwa kwa mapenzi ya Mungu, dhiki, msiba na mitihani haitakuwa bure. Mtu anapofahamu ukweli huu, atakuza uvumilivu zaidi na nguvu ya kimaadili itakayomwezesha kustahimili maumivu na kuyashinda kwa urahisi zaidi. Uzoefu huo utamtia moyo kumkaribia Mungu na kutafuta rehema na msaada Wake, na kuongeza uwezo wake wa kukabiliana na matatizo ya maisha pamoja na thawabu zake kesho Akhera. Ndiyo maana kuna kauli hii yenye maana kubwa: "Hiyo ilikuwa ni mtihani mkubwa kutoka kwa Mola wenu." (Aya ya 49)

Wayahudi walikuwa wameondoka Misri na, kwa neema na rehema za Mungu, wakavuka Bahari ya Shamu salama. Sura inaendeleza hadithi: "Na [kumbukeni pia], Tulipompangia Musa usiku arobaini, kisha mkachukua ndama [awe mungu] baada yake, nanyi ni madhalimu. Kisha Tukakusamehe baada ya hayo, ili mpate kushukuru. Na Tulimpa Musa Kitabu na Furqani [kinachotofautisha haki na batili], ili mpate kuongoka. Musa alipowaambia watu wake: 'Enyi watu wangu! Hakika mmejidhulumu nafsi zenu kwa kuchukua ndama [awe mungu]. Basi tubuni kwa Muumba wenu, na muuwane nafsi zenu. Hilo ni bora kwenu mbele ya Muumba wenu.' Basi Akawapokelea toba yenu; kwani Yeye ndiye Mwingi wa kupokea toba, Mwenye kurehemu."" (Aya 51-54)

The Jews have left Egypt and, through God’s grace and mercy, crossed the Red Sea safely. The sūrah picks up the story: “And [remember, too], when We appointed for Moses forty nights, and in his absence you took to worshipping the calf, and thus became wrongdoers. Yet even after that We pardoned you, so that you might be thankful. We gave Moses the Scriptures and the Standard [by which to distinguish right from wrong], so that you might be rightly guided. Moses said to his people, ‘You, my people, have wronged yourselves by worshipping the calf Turn, then, in repentance to your Maker and slay one another. That will be better for you in your Maker’s sight.’ Thus, He accepted your repentance; for He is the One to accept repentance, the Merciful.” (Verses 51-54)

Kisa cha ndama kinaelezwa kwa undani zaidi katika aya ya 87 hadi 98 ya Sura ya 20, iliyoteremshwa mapema huko Makkah. Ni sehemu inayojulikana sana ya historia ya Wayahudi. Walipoondoka Nabii wao kwa muda, walishuka hadi kiwango cha kuabudu kitu kisicho na uhai, wakipuuza kabisa maagizo ya Nabii aliyewaokoa, kwa neema ya Mungu, kutoka kwa Firauni na jeshi lake. Mwenendo wao unaelezwa kwa sura yake halisi.

The episode of the calf is covered in more detail in verses 87-98 of Sūrah 20, revealed earlier in Makkah. It is a well-known chapter of Jewish history. When their Prophet left them for a while, they sank as low as worshipping an inanimate object, in total disregard of the instructions of the Prophet who saved them, by God’s grace, from Pharaoh and his army. Their attitude is described in its true colours:

"Mlichukua ndama kuwa mungu wake, na hivyo mkawa ni wenye kudhulumu." (Aya ya 51) Ni nani anaweza kuwa dhalimu zaidi kuliko yule anayeabudu sanamu ya ndama baada ya Mwenyezi Mungu kumwokoa na waabudu masanamu?

“You took to worshipping the calf, and thus became wrongdoers.” (Verse 51) Who could be a worse wrongdoer than one who worships the model of a calf after God had saved him from idolaters?

Hata hivyo, Mungu aliwasamehe, na akamteremshia Nabii wao, Musa, Taurati kuwa mwongozo kwao. Hata hivyo, kulikuwa na haja ya kusafishwa kikamilifu safu zao. Tabia ya kuyumba-yumba kama hiyo ingeweza kutulizwa tu kwa toba kali sana:

Sura hii inawakumbusha Wana wa Israili kuhusu vitendo vingine vya ukaidi wao na tabia zao zisizo na huruma: "Na [kumbukeni] tulipowaambia, 'Ingieni mji huu, mle chakula chake kingi kadiri mtakavyotaka, msujudieni mnapoingia mlangoni, na semeni: "Mola wetu, tuondolee mzigo wetu." Kisha tutawasamehe dhambi zenu, na tutawalipa kwa wingi wale wanaofanya mema.' Lakini wale waliodhulumu miongoni mwao walibadilisha maneno badala ya yale waliyoambiwa."

The sūrah reminds the Children of Israel of more of their acts of intransigence and heartless behaviour: “And [remember] when We said, ‘Enter this city, eat of its abundant food as you may desire, prostrate yourselves as you enter the gates and say: “Lord, relieve us of our burden.” We will then forgive your sins and We will richly reward those who do good.’ But the wrongdoers among them substituted other words for those which they had been given.

Kwa hiyo Tunawateremshia adhabu kutoka mbinguni kwa sababu ya dhulma yao. (Aya 58-59)

Therefore We let loose against them a scourge from heaven in requital for their transgression.” (Verses 58-59)

Baadhi ya ripoti zinaonyesha kwamba mji unaotajwa hapa ni Yerusalemu, mji mtakatifu ambao, muda mfupi baada ya Waisraeli kutoka Misri, Mungu aliwaamuru Waisraeli waingie ndani yake, wawafukuze wakazi wake ambao walikuwa jamii ya majitu. Wao walikataa, wakamwomba Musa aende peke yake kuwashinda hao, huku wao wakisubiri nje ya mji. Kisa hiki kinajadiliwa kwa kina katika aya ya 20-26 ya Sūrah 5, ambapo, kwa kiburi kisicho na kifani, wanamwambia Musa: “Katika nchi hiyo wanakaa watu wenye nguvu, nasi hakika hatutaingia humo mpaka wao watoke humo. Wakitoka humo, basi tutaingia.” (5: 22) “Ee Musa, hatutaingia kamwe maadamu wao wako humo. Basi nenda wewe na Mola wako mkapigane; sisi tutakaa hapa.” (5: 24)

Some reports indicate that the city referred to here is Jerusalem, the holy city which, not long after the Jewish exodus from Egypt, God commanded the Israelites to enter, driving out its inhabitants who were a race of giants. They refused and asked Moses to do that by himself while they waited outside the city. This episode is discussed fully in verses 20-26 of Sūrah 5, where, in an attitude of unmatched insolence, they say to Moses: “Mighty people dwell in that land, and we will surely not enter it unless they depart from it. If they do depart, then we will enter.” (5: 22) “Moses, we will never go in so long as they are in it. Go forth, then, you and your Lord, and fight. We shall stay here.” (5: 24)

Kama adhabu, walipotea kwa miaka arobaini katika jangwa la Sinai, mpaka kizazi kipya kilipokuwa kimekua, ambacho, kikiongozwa na Nabii Yoshua, mwana wa Nuni, kiliuteka mji. Hata hivyo, badala ya kuingia Yerusalemu, kujiinamisha kwa unyenyekevu, na kumwomba Mungu aondoe mzigo wa dhambi zao na awasamehe, walichukua msimamo tofauti kabisa na kusema maneno tofauti.

Hebu tukumbuke tukio hili. Wana wa Israeli wamekimbia mateso na wamesafiri kuingia jangwani lenye mchanga na miamba. Jua linawaka mchana kutwa, na anga halitoi mvua kamwe. Wakiwa katika hali hizi ngumu na za kukata tamaa, maji yanabubujika kutoka kwenye miamba, mana yenye ladha ya asali inaanguka kutoka mbinguni, na kware wanaanza kuja kwa wingi.

Let us recall the scene. The Israelites have fled from persecution and have journeyed into a desert of sand and rocks. The sun beats down all day and the sky will yield no rain. While they endure these desperate and hostile conditions, water springs out of the rocks, honey-tasting manna falls from the sky and quails begin to arrive in multitudes.

Lakini licha ya yote haya, akili za watu zilibaki zimefungwa, mioyo yao ikiwa migumu na mwenendo wao ukiwa mgumu wa kubadilika. Hawakuweza kuinuka kwa wakati huo wala kuthamini lengo la kukimbia kwao kutoka Misri. Mungu alikuwa amewaokoa kutokana na udhalilifu na mateso ya Firauni ili kuwarudishia heshima yao, utu wao na uhuru wao.

But despite all this, the people’s minds remained closed, their hearts intractable and their attitude rigid. They could not rise to the occasion or appreciate the purpose of their flight from Egypt. God had delivered them from the humiliation and persecution of the Pharaoh in order to restore their honour, dignity and freedom.

Bila shaka, kulikuwa na gharama ya kulipwa. Walikuwa wakirithi mji mtakatifu wa Yerusalemu; lakini ilibidi kwanza wauteke.

Needless to say, there was a price to be paid. They were to inherit the holy city of Jerusalem; but they had to capture it first.

Wana Israeli hawakuonekana kuthamini heshima hiyo, wala kuwa tayari kutoa dhabihu zinazohitajika. Hawakuwa na uwezo wa kubeba ahadi na wajibu ambao Mungu alikuwa amewakabidhi. Hawakuwa tayari hata kuacha mambo madogo kabisa ya kila siku, mazoea yao ya kawaida, ili waweze kuanza safari fupi lakini ngumu kupitia jangwani, kuelekea utukufu, uhuru na heshima.

The Israelites did not seem to appreciate that honour or to be ready to make the necessary sacrifices. They simply were not up to the commitment and the responsibility that God had entrusted them with. They were not prepared even to sacrifice the most mundane of their daily needs and habits, so that they might undertake the brief but harsh journey across the desert, on their way to glory, freedom and dignity.

Qur'ani inawakumbusha Mayahudi wa Madina yale ambayo babu zao walimuomba Musa, na inawaelekea Waisraeli wa mwanzo, ikisema: "[Na kumbukeni] mlipose: Ee Musa! Hatuwezi tena kuvumilia chakula cha aina moja. Basi mwombe Mola wenu Mlezi atuotolee katika yale yanayoota ardhini, mboga za majani, matango, kitunguu saumu, dengu na vitunguu.' Akasema: 'Je, mnataka kubadilisha kilicho bora zaidi kwa kilicho duni? Shukeni katika mji wowote, mtapata mliyoomba.' Udhalili na unyonge vikapigwa muhuri juu yao, na wakastahiki ghadhabu ya Mungu, kwa sababu walikanusha ishara zake na kuwaua manabii bila haki, na kwa sababu waliendelea kuasi na kupita mipaka." (Aya ya 61)

Hakuna taifa lingine katika historia lililoonyesha ukaidi na ushupavu zaidi kuliko Wayahudi. Waliwaua kikatili na bila huruma, pamoja na kuwakatakata, idadi ya manabii na wajumbe. Kwa karne nyingi wameonyesha misimamo mikali kabisa kwa Mungu, na kwa dini yao wenyewe na watu wao.

No other nation in history has shown more intransigence and obstinacy than the Jews. They viciously and mercilessly killed and mutilated a number of prophets and messengers. They have over the centuries displayed the most extreme attitudes towards God, and towards their own religion and people.

Hata hivyo, daima wamejivunia wema wao na kudai madai yasiyoaminika kwamba wao ndio taifa lililoongozwa kwa uongofu zaidi, watu waliochaguliwa na Mungu, na watu pekee watakaookolewa. Madai kama haya yanakanushwa kabisa na Qur’ān ambayo, katika sūrah hii, inaendelea kusisitiza kanuni ya msingi kabisa na inayojumuisha yote ya umoja wa dini ya Mungu. Inathibitisha kwamba imani kwa Mungu ni moja na ile ile kwa makundi na mataifa yote, na kwamba itaongoza kwenye uadilifu na matendo mema. Neema na rehema za Mungu si mali ya kipekee wala upendeleo wa kundi lolote la kabila au kikundi cha kikabila.

Nevertheless, they have always boasted of their virtue and made the implausible claims of being the most rightly-guided nation, the chosen people of God and the only people that shall be saved. Such claims are totally refuted by the Qur’ān which, in this sūrah, goes on to stress the most basic and all-embracing principle of the unity of God’s religion. It establishes that belief in God is one and the same for all groups and nations, and that it will lead to righteousness and good deeds. God’s grace and mercy are not the monopoly or the privilege of any particular racial or ethnic group.

Zinatolewa kwa waumini wote katika hatua zote za historia ya mwanadamu, kwa mfululizo, hadi kuwasili kwa ujumbe wa mwisho wa Mungu, ambao ungewaunganisha waumini wote. {"Hakika walioamini, na walioshadidia Uyahudi, na Wakristo, na Wasabai, yeyote aliyemwamini Mwenyezi Mungu na Siku ya Mwisho, na akatenda mema, watapata ujira wao kwa Mola wao. Wala hawataogopa wala hawatahuzunika."} (Aya ya 62)

They are extended to all believers at all stages of human history, in succession, until the arrival of God’s final message, which would unite all believers. “Those who believe, and those who are Jews, and the Christians and the Sabaeans — anyone who believes in God and the Last Day, and does what is right, shall have their reward with their Lord. They have nothing to fear nor shall they grieve.” (Verse 62)

Wale wanaoamini, kama inavyotumika hapa, wanamaanisha Waislamu, ilhali "Wasabai" pengine wanamaanisha kundi la kidini la kabla ya Uislamu miongoni mwa Waarabu, ambao hawakupendezwa na ibada ya masanamu na walitafuta imani katika Mungu mmoja wa Ibrahimu, wakijitenga na Waarabu washirikina. Jina lao linatokana na neno la Kiarabu saba', linalomaanisha mtu aliyeacha dini ya wazee wake. Katika baadhi ya tafsiri, wamechanganywa na wafuasi wa Usabai, ambao waliabudu nyota.

Sura inaendelea kueleza namna nyingine ya ukiukaji wao wa agano lao na Mwenyezi Mungu, na kushindwa kwao kutimiza masharti yake. Safari hii inajidhihirisha katika udhaifu mbele ya majaribu na matarajio ya faida ya muda mfupi. "Hakika mnawajua wale miongoni mwenu waliovunja Sabato. Tukawaambia: Kuweni nyani waliofukuzwa." Kwa adhabu hiyo Tulifanya mfano kwa zama zao na kwa zama zijazo, na mawaidha kwa wachamungu. (Aya 65-66)

The sūrah moves on to yet another manifestation of their violations of their covenant with God, and their failure to fulfil its requirements. This time it takes the form of weakness in the face of temptation and the prospect of short-term gain. “You are well aware of those of you who broke the Sabbath. To them We said, Be as despicable apes.’ Through that [punishment] We set an example to their own time and for all times to come, and an admonition to the God-fearing.” (Verses 65-66)

Elsewhere in the Qur'ān tunapata maelezo ya ukiukaji wao wa Sabato: "Waulize kuhusu mji uliokuwa karibu na bahari: jinsi watu wake walivyoitia unajisi Sabato. Kila Sabato samaki wao walikuwa wakijitokeza mbele yao wakivunja uso wa maji, lakini hawakuwakaribia siku nyingine zisizokuwa za Sabato." (7: 163) Waliomba kupewa siku ya kupumzika. Mwenyezi Mungu aliwapangia Jumamosi kuwa siku ambayo hawafanyi kazi ya kujipatia riziki. Kisha akawawekea mtihani wa wazi: samaki wangejitokeza ufukweni kwa wingi siku ya Sabato, lakini si siku nyingine za juma. Wakishindwa na tamaa, Waisraeli hawakuweza kupita mtihani huo. Haikuwa katika tabia yao kuacha fursa kama hiyo ipite kwa ajili ya jambo dogo kama kuzingatia agano fulani walilofanya na Mungu! Hivyo, kwa hila na kwa dhahiri, walivunja Sabato kwa kuwanasa samaki walipokuja ufukweni, kisha wakasubiri hadi siku iliyofuata, wakati Sabato imekwisha, ndipo wawakusanye. Matokeo yake, walikemewa vikali na kuitwa si zaidi ya "nyani wa kuchukiza", kwa sababu fikra zao na mwenendo wao vilikuwa vimeshuka hadi kwenye kina cha uovu wa kuchukiza kabisa.

Elsewhere in the Qur’ān we have the details of their violation of the Sabbath: “Ask them about the town which stood by the sea: how its people profaned the Sabbath. Each Sabbath their fish appeared before them breaking the water’s surface, but they would not come near them on other than Sabbath days.” (7: 163) They had requested that a day should be assigned to them for rest. God set them Saturday as a day when they do not work for a living. He then put them to a clear test when fish would come to the shore in large numbers on the Sabbath but not on other days of the week. Overwhelmed by greed, the Israelites were not able to pass that test. It was not in their nature to let such an opportunity go by for the sake of such a trivial matter as the observance of a certain covenant made with God! Thus, deviously and flagrantly, they violated the Sabbath by trapping the fish when they came to the shore and waiting until the next day, when the Sabbath was over, to collect them. As a consequence, they were severely reprimanded and rated as no more than ‘despicable apes’, since their mentality and behaviour had sunk to utterly revolting depths.

Sehemu hii inamalizwa na kisa cha ng'ombe, kilichosimuliwa hapa kikamilifu kwa kuwa hakitajwi mahali pengine popote katika Qur'ani. Kisa hiki kinawaonyesha Waisraeli kuwa watu wenye hila na ukaidi, daima wakitafuta visingizio na sababu za kuhalalisha kushindwa kwao.

The present passage is rounded off by the story of the cow, told here in full since it is not mentioned elsewhere in the Qur’ān. The story depicts the Israelites as shifty and stubborn people, ever looking for excuses and justification for their failures.

Musa alipowaambia watu wake, 'Mwenyezi Mungu anakuamuru mchinje ng'ombe,' walisema, 'Je, unatufanyia mzaha?' Akasema, 'Mwenyezi Mungu apishe mbali nisiwe miongoni mwa wajinga.' Wakasema, 'Mwombee kwa Mola wako Mlezi atufafanulie ng'ombe huyo ni wa aina gani.' Akasema, 'Anasema kuwa ng'ombe huyo asiwe mzee wala mdogo, bali awe wa umri wa kati. Basi fanyeni mliyoamrishwa.' Wakasema, 'Mwombee kwa Mola wako Mlezi atufafanulie rangi yake.' Akasema, 'Anasema kuwa awe ng'ombe wa rangi ya manjano, rangi angavu, inayowafurahisha wanaomtazama.' Wakasema, 'Mwombee kwa Mola wako Mlezi atufafanulie aina yake hasa, kwa kuwa ng'ombe wanatufanana sana. Sisi, Mwenyezi Mungu akipenda, tutaongoka.' Akajibu, 'Anasema kuwa awe ng'ombe asiyefugwa kwa kulima ardhi wala kumwagilia mashamba, mzima asiye na kasoro yoyote, bila alama ya rangi nyingine.' Wakasema, 'Sasa umeleta maelezo ya haki.' Wakamchinja, ingawa walikaribia kutofanya hivyo. Mliposababisha kuuawa kwa mtu, mkaanza kutupiana lawama kuhusu jambo hilo. Lakini Mwenyezi Mungu bila shaka atadhihirisha yale mliyoyaficha. Tukasema, 'Mpigeni maiti kwa kipande cha ng'ombe huyo.' Hivyo ndivyo Mwenyezi Mungu anavyowafufua wafu, na anawaonyesha ishara zake ili mpate kutumia akili zenu. (Aya 67-73)

When Moses said to his people, ‘God commands you to sacrifice a cow, ‘ they said, Are you mocking at us?’ He said, ‘God forbid that I should be so ignorant.’ They said, ‘Pray on our behalf to your Lord to make plain to us what kind of cow she should be.’ He said, ‘He says let her be neither an old cow nor a young heifer, but of an age in between. Do, then, as you are commanded.’ They said, Tray on our behalf to your Lord to make clear to us of what colour she should be.’ [Moses] replied, ‘He says let her be a yellow cow, bright of hue, pleasing to the beholder.’ They said, Tray on our behalf to your Lord to make plain to us of what exact type she should be, for to us cows are much alike. We shall, God willing, be guided aright.’ [Moses] answered, ‘He says let her be a cow, not broken-in to plough the earth or water the tillage, free of all fault, without markings of any other colour.’ Said they, ‘Now you have given the right description.’ They sacrificed her, although they had almost left it undone. Having slain a human being, you cast the blame on one another for this [murder]. God would definitely reveal what you have concealed. We said, ‘Strike him with a piece of it. Thus God brings the dead back to life and shows you His signs, so that you may use your reason.’ (Verses 67-73)

Mara tu walipotekeleza amri hiyo, Mwenyezi Mungu aliwafunulia madhumuni yake:

As soon as they carried out the command, God revealed to them its purpose:

"Mliposababisha kifo cha mtu, mkatupiana lawama kuhusu mauaji haya. Mungu hakika atafichua yale mliyoyaficha. Tukasema: 'Mpigeni kwa sehemu yake.' Hivyo ndivyo Mungu anavyowafufua wafu na kuwaonyesha ishara zake, ili mpate kutumia akili zenu."

“Having slain a human being, you cast the blame on one another for this [murder]. God would definitely reveal what you have concealed. We said, ‘Strike him with a piece of it. Thus God brings the dead back to life and shows you His signs, so that you may use your reason.’“ (Verses 72-73)

Hiki ni kipengele cha pili cha simulizi, kinachoonyesha nguvu za Mwenyezi Mungu, ukweli wa ufufuo, na asili ya uhai na mauti. Mtindo unabadilika kutoka simulizi hadi usemi wa moja kwa moja. Mwenyezi Mungu amewafunulia Waisraeli chini ya Musa hekima iliyo nyuma ya kuamrishwa kuchinja ng'ombe. Mtu mmoja alikuwa ameuawa, na kwa kuwa hakukuwa na mashahidi, walikuwa wakilaumiana kwa mauaji yake. Mwenyezi Mungu alitaka kuwaonyesha kwamba Yeye anaweza kumrudisha mhanga huyo uhai ili kumtambulisha muuaji wake, au wauaji wake. Hili lilitimizwa kwa kupiga mwili wa yule maiti kwa kipande cha yule ng'ombe wa kuchinjwa. Fumbo likatatuliwa na haki ikatendeka.

This is the second aspect of the story, which highlights God’s power, the reality of resurrection and the nature of life and death. The mode changes from narration to direct speech. God has revealed to the Israelites under Moses the wisdom behind asking them to slaughter a cow. A man had been murdered and, with no witnesses available, they were blaming one another for his murder. God wanted to demonstrate to them that He could bring the victim back to life to identify his killer or killers. This was achieved by striking the dead man’s body with a piece of the sacrificial cow. The mystery was solved and justice was done.

Swali hapa ni kwa nini mbinu hii iwe ya lazima wakati Mungu anaweza kuwafufua wafu bila kuhitaji kitu chochote maalum. Je, kuna uhusiano gani unaowezekana kati ya ng'ombe aliyechinjwa na mtu aliyeuawa kurudishwa uhai?

The question here is why this approach should be necessary when God can restore the dead to life without the need for anything in particular. What possible relationship could there be between the sacrificed cow and the murdered person being restored to life?

Wayahudi walizoea kuchinja ng'ombe, lakini kwa nini kipande cha nyama kiweze kurejesha uhai kwa mwili uliokufa, wakati hakikuwa na uhai wala uwezo wa kutoa uhai? Jibu la kimantiki ni kwamba tukio lote lilikuwa la kiishara, lililokusudiwa kuonyesha nguvu ya Mungu, ambayo kazi zake binadamu hawawezi kuzielewa. Tunaona athari za nguvu ya Mungu kila siku karibu nasi, lakini hatuwezi kuelewa uhalisia wake wala jinsi inavyofanya kazi.