Sehemu hii mpya inaendeleza ufafanuzi wa njama za Kiyahudi dhidi ya Uislamu na Waislamu hatua moja zaidi, ikifichua sababu zilizo nyuma ya chuki yao iliyokita mizizi, pamoja na hila zao na uchochezi wao. Inawapa Waislamu onyo kali, ikiwataka kuwa macho katika kushughulika na mipango ya uadui na ya kimaovu ya Mayahudi. Waislamu wanaelekezwa waziwazi kutoiga tabia ya Mayahudi, wala kunasa katika udanganyifu na hila zao.

This new passage takes the exposition of Jewish intrigue against Islam and the Muslims a step further, revealing the reasons that lie behind their deep-seated hatred and their treachery and troublemaking. It gives Muslims strong warnings, requiring them to be on their guard in dealing with the hostile and malicious scheming of the Jews. Muslims are pointedly told not to emulate the behaviour of the Jews, or to fall for their trickery and deceit.

Inaonekana kwamba Mayahudi walikuwa wakifanya suala kubwa la mabadiliko na marekebisho yaliyopaswa kufanywa kwa baadhi ya kanuni na masharti ya Kiislamu wakati wa miaka ya awali ya Uislamu. Walitumia jambo hili kuibua shaka katika akili za Waislamu, wakihoji uhalali na ukweli wa dini yao. Walisema kwamba kama kanuni na mawazo hayo yangetoka kwa Mungu, hayangelazimika kubadilishwa wala kuondolewa.

It appears that the Jews were making an issue of the modifications and amendments that had to be made to some Islamic rules and requirements during the formative years of Islam. They utilized this to raise doubts in Muslim minds, questioning the validity and veracity of their religion. Had those rules and ideas originated from God, the Jews argued, they would not have had to be changed or replaced.

Kampeni hii ya hila ilipata nguvu wakati kibla, yaani mwelekeo ambao Waislamu hukabili katika sala, kilipobadilishwa kutoka Yerusalemu kuelekea Al-Ka'bah huko Makkah, miezi kumi na sita baada ya Mtume ﷺ kuwasili Madina mwaka 622 BK.

This insidious campaign gathered strength when the direction faced by Muslims in prayer, the qiblah, was changed from Jerusalem to the Ka`bah in Makkah, sixteen months after the Prophet’s arrival in Madinah in 622 CE.

Alipofika Madinah, Mtume alimwagiza wafuasi wake kuelekea Yerusalemu, mji mtakatifu wa Uyahudi, katika sala, jambo lililowapa Mayahudi sababu ya kubishana kwamba dini yao ilikuwa bora, dini pekee ya kweli. Hili lilimfanya Mtume ﷺ, ingawa hakuwahi kueleza hisia zake kwa maneno, atamani sala ziweze kufanywa kuelekea Ka`bah iliyoko Makkah. Kadiri muda ulivyokwenda, hisia hii ilizidi kuongezeka hadi hamu yake isiyotamkwa ikatimizwa, kama tutakavyoona baadaye katika sūrah hii.

On his arrival in Madinah, the Prophet instructed his followers to turn towards Jerusalem, the sacred city of Judaism, in prayer, which gave the Jews reason to argue that their faith was superior, the one and only true religion. This made the Prophet wish, although he never expressed his feelings in words, that prayers could be made facing the Ka`bah in Makkah. As time went by, this feeling grew even stronger until his unspoken wish was granted, as we shall see later in the sūrah.

Enyi mlioamini, msiseme [kwa Mtume]: "Tusikilize," bali semeni: "Tuvumilie," na sikilizeni. Adhabu chungu inawangoja wale wasioamini. Wala wale wasioamini miongoni mwa watu wa vitabu vilivyotangulia, wala washirikina, hawapendi kuona baraka yoyote ikiteremshwa kwenu kutoka kwa Mola wenu. Lakini Mungu huwateulia rehema yake amtakaye; fadhila zake ni kubwa mno. Aya yoyote tunayoifuta au kuiacha isahaulike, tunaleta bora kuliko hiyo au inayofanana nayo. Je, hujui kwamba Mungu ana uwezo juu ya kila kitu? Je, hujui kwamba ufalme wa mbingu na ardhi ni wa Mungu, na kwamba zaidi ya Mungu hamna mlinzi wala msaidizi kwenu? Je, mnataka kumwuliza Mtume aliyetumwa kwenu kama alivyoulizwa Musa hapo kwanza? Anayebadilisha imani kwa ukafiri, hakika amepotea njia iliyo sawa. Wengi miongoni mwa watu wa vitabu vilivyotangulia wanatamani kuwarudisha ukafirini baada ya nyinyi kuamini, kwa sababu ya husuda iliyo ndani ya nafsi zao, baada ya haki kuwadhihirikia. Basi wasameheni na mvumilie hadi Mungu alete amri yake. Hakika Mungu ana uwezo juu ya kila kitu. Simamisheni sala na toeni zaka; na kila jema mtakalojitanguliza nalo kwa nafsi zenu mtalipata kwa Mungu. Hakika Mungu anaona mnayoyatenda. (Aya 104-110)

“Believers, do not say [to the Prophet]: “Listen to us,’ but say: “Have patience with us,’ and hearken. Grievous suffering awaits the unbelievers. Neither the unbelievers among the people of earlier revelations nor the idolaters would like to see any blessing ever bestowed upon you by your Lord. But God favours with His mercy whom He wills; His grace is infinite. Any revelation We annul or consign to oblivion We replace with a better or similar one. Do you not know that God has power over all things? Do you not know that God has sovereignty over the heavens and the earth, and that apart from God you have no one to protect you or give you help? Do you wish to ask of the Messenger who has been sent to you the same as was formerly asked of Moses? He who barters faith for unbelief has surely strayed away from the right path. Many among the people of earlier revelations would love to lead you back to unbelief now that you have embraced the faith. This they do out of deep-seated envy, after the truth has become manifest to them; so forgive and forbear until God makes known His decree. Indeed, God has power over all things. Attend regularly to your prayer and pay zakāt (financial duty); for, whatever good you do for your own sake you shall find it with God. God sees all that you do. (Verses 104-110)

Aya ya ufunguzi wa kifungu hiki inawaelekea waumini, ikiwataka wasifanye kama Mayahudi katika kucheza na maneno fulani ya Kiarabu wanapozungumza na Mtume ﷺ. Mojawapo ya maneno hayo ni rā`inā, linalomaanisha "tusikilize", lakini sauti yake inaweza kubadilishwa kidogo ili kuwasilisha maana ya kukera ya "mpumbavu asiyefikiri". Walikuwa wakitumia aina hii ya matusi ya kiwoga kwa sababu hawakuthubutu kumtukana Mtume ﷺ waziwazi. Waislamu walielekezwa kutumia maneno yenye maana sawa ambayo yasingeweza kupotoshwa kutoa maana ya kukera katika kuzungumza kwao na Mtume ﷺ.

Sūrah hii kisha inashughulikia madai ya jumla yanayotolewa na Mayahudi na Wakristo, kwamba wao ndio watu pekee wema ambao wana hakika ya kuingia peponi katika maisha ya Akhera. Wakati huo huo wanaendelea kulaaniana na kurushiana tuhuma. Kisha inaendelea kutoa neno la mwisho la Mwenyezi Mungu kuhusu jambo hilo. "Nao wanasema: 'Hataingia Peponi isipokuwa yule aliye Myahudi au Mkristo.' Hizo ni tamaa zao tu. Sema: 'Leteni dalili yenu, ikiwa mnasema kweli.' Kwa hakika, yeyote anayejisalimisha kwa Mwenyezi Mungu huku akitenda mema, atapata thawabu yake kwa Mola wake; wala hawatakuwa na hofu, wala hawatahuzunika." "Mayahudi wanasema kwamba Wakristo hawana msingi wowote wa imani yao, nao Wakristo wanasema kwamba Mayahudi hawana msingi wowote wa imani yao. Ilhali wote wawili wanasoma Maandiko. Hivyo ndivyo walivyosema wale wasio na elimu. Siku ya Kiyama, Mwenyezi Mungu atahukumu baina yao katika mambo yote waliyokuwa wakishindana." (Aya 111-113)

The sūrah then deals with some general claims made by Jews and Christians, to the effect that they are the only righteous people who are assured of being admitted to heaven in the life to come. At the same time they continue to denounce and throw charges at each other. It then goes on to give God’s final word on the matter. “They declare, ‘None shall enter Paradise unless he is a Jew or a Christian.’ Such are their wishful fancies. Say, ‘Produce your proof, if what you say is true.’ Indeed, whoever surrender themselves to God, while doing good works, shall have their reward with their Lord; they shall have nothing to fear nor shall they grieve. The Jews say the Christians have no basis for their faith and the Christians say the Jews have no basis for their faith. Yet they both recite the Scriptures. Those devoid of knowledge say likewise, and on the Day of Judgement God shall judge between them on all their disputes.” (Verses 111-113)

Ingawa, wakati Qur'ani ilipokuwa ikiteremshwa, hapakuwa na uwepo mkubwa wa Wakristo huko Madina ukilinganishwa na ule wa Mayahudi, maandishi yanawataja wote wawili pamoja na washirikina, yakikataa madai yao kuwa hayana msingi na kuwapa changamoto ya kuleta ushahidi wa kuthibitisha hoja yao. "Wanasema: Hatoingia Peponi isipokuwa yule aliye Myahudi au Mkristo." Hii ni taarifa ya pande mbili ya yale ambayo makundi yote mawili yalisema.

Although, when the Qur’ān was being revealed, there was no strong Christian presence in Madinah, as compared to that of the Jews, the text refers to both groups as well as to the polytheists, dismissing their claims as baseless and challenging them to provide evidence to support their argument. “They declare: None shall enter Paradise unless he is a Jew or a Christian.” This is a dual report of what both groups argued.

Vinginevyo, Mayahudi walikuwa wakidai kwamba wao peke yao ndio waliokusudiwa kuingia peponi, na Wakristo walidai hivyo hivyo kwa nafsi zao. Kauli zote mbili ni za kujisifu, bila ushahidi wa kuziunga mkono. Kwa hiyo, Mwenyezi Mungu anamwamuru Mtume ﷺ awapinge madai yao:

Sura hii kisha inajadili baadhi ya dhana potofu kuhusu uungu zilizoshikiliwa na Mayahudi na Wakristo. Inaonyesha tofauti kati ya hizo na imani za Waarabu wa kipagani, ikisisitiza mfanano wa kushangaza, kisha inazirekebisha dhana hizo zenye makosa na kuwasilisha imani ya Umoja wa Mungu ya kweli ya Uislamu. "Wao husema, 'Mwenyezi Mungu amejichukulia mwana.' Utukufu ni Wake, Ametakasika! Ni Wake kila kilichomo mbinguni na ardhini; vyote vinamtii. Yeye ndiye Muumba wa mbingu na ardhi. Akitaka jambo lolote kuwa, huhitaji tu kusema, 'Kuwa,' nalo likawa. Wale wasio na elimu husema, 'Kwa nini Mungu hatuzungumzii, wala hatuoneshwi ishara?' Madai kama hayo yalitolewa na watu waliotangulia kabla yao; nyoyo zao zote zinafanana. Tumezibainisha ishara wazi kwa watu wenye imani thabiti." (Aya 116-118)

The sūrah then discusses certain distorted concepts of Godhead held by Jews and Christians. It highlights the contrast between those and the beliefs held by the pagan Arabs, emphasizing the striking similarities, before it corrects those erroneous concepts and presents the true unitarian belief of Islam. “They say, ‘God has taken to Himself a son.’ Limitless is He in His glory! His is all that is in the heavens and on earth; all things are obedient to Him. He is the Originator of the heavens and the earth. When He wills something to be, He need only say, Be, and it is. Those devoid of knowledge say, ‘Why does not God speak to us, nor is a sign shown to us?’ The same demands were made by people before them: their hearts are all alike. We have made the signs very clear for those with firm conviction.” (Verses 116-118)

Hakika, dhana potofu kabisa ya "Mungu Baba" haikuwa ikiwahusu Wakristo wanaomchukulia Yesu kuwa mwana wa Mungu pekee; kwani baadhi ya Wayahudi pia waliamini kwamba Ezra alikuwa mwana wa Mungu, huku washirikina wa Kiarabu wakiamini kwamba malaika ni binti za Mungu. Sura hii inawalaani makundi hayo matatu, yote yakiwa yanaipinga kwa ukali Uislamu huko Arabia wakati huo, bila kuingia katika undani wa imani zao.

Indeed, the totally misguided notion of “God the Father” was not restricted to the Christians who take Jesus to be the son of God; for some Jews also believed that Ezra was a son of God, while the Arab idolaters believed that the angels were God’s daughters. The sūrah condemns these three groups, all fiercely antagonistic towards Islam in Arabia at the time, without going into details of their beliefs.

Ni jambo la kuvutia kutambua hapa kwamba makundi hayo yanafanana sana na makundi matatu yanayopinga Uislamu leo, yaani Uzayuni wa kimataifa, Makanisa ya Kikristo yenye roho ya vita vya msalaba, na Ukomunisti wa kimataifa, huku Ukomunisti huu ukiwa na uadui mkubwa zaidi dhidi ya Uislamu kuliko vile washirikina wa Kiarabu walivyowahi kuwa.

It is interesting to note here that those groups compare very closely with the three groups that are opposed to Islam today, as represented by world Zionism, the crusading Churches and international Communism, the last being even more hostile to Islam than the Arab idolaters ever were.

Baada ya kuyakataa madai ya uongo ya Mayahudi, Wakristo na washirikina wa Kiarabu, na kufichua nia halisi zilizowasukuma kupinga Uislamu, sura inamgeukia moja kwa moja Mtume Muhammad ﷺ ili kubainisha utume wake na kueleza wajibu wake. Pia inaonyesha asili halisi ya mzozo kati yake na Mayahudi na Wakristo, ambao walitaka kudai bei kubwa sana ambayo Muhammad ﷺ hakuwa nayo wala hakuweza kuimudu. "Hakika Tumekutuma kwa haki, uwe mbashiri na mwonyaji. Wala hutaulizwa juu ya watu wa Motoni. Wala Mayahudi wala Wakristo hawatakuridhia mpaka ufuate dini yao. Sema: 'Hakika uongofu wa Mwenyezi Mungu ndio uongofu.' Na ukifuata matamanio yao baada ya elimu iliyokufikia, hutakuwa na mlinzi wala msaidizi wowote kutoka kwa Mungu. Wale tuliowapa Kitabu wakikisoma kama inavyostahili kusomwa, ndio wanaokiamini; na wanaokikanusha, hao ndio waliokhasirika." (Aya 119-121)

Having dismissed the false claims of the Jews, the Christians and the Arab idolaters and revealed the real motives driving them to oppose Islam, the sūrah directly addresses the Prophet Muĥammad in order to define his mission and specify his responsibilities. It also exposes the true nature of the dispute between him and the Jews and Christians, who wanted to exact a very high price that Muĥammad neither possessed nor was able to afford. “We have sent you with the truth; a bearer of glad tidings and a warner. You shall not be questioned about those who are destined for the blazing fire. Never will the Jews nor yet the Christians be pleased with you unless you follow their faith. Say, ‘Gods guidance is the only true guidance. ‘Should you follow their desires after all the knowledge that has come to you, you would have none to protect you from God, nor to give you help. Those to whom We have given the Book, and who recite it as it ought to be recited, truly believe in it; those who deny it are utter losers.” (Verses 119-121)

"Tumekutuma kwa haki..." Taarifa hii ya ufunguzi katika aya hizi inamhakikishia Mtume ﷺ kwa nguvu, jambo litakalomsaidia kuondoa shaka au hofu yoyote kuhusu asili ya utume wake, na kuvunja njama zozote au vitisho vinavyolenga kudhoofisha utume huo. Imetolewa kwa ufupi mkali sana, jambo linalolipa nguvu na athari kubwa.

“We have sent you with the truth...” This opening statement in these verses gives strong reassurance to the Prophet that would help him to dispel any doubts or fears regarding the nature of his mission, and to foil any schemes or threats to undermine it. It is expressed very sharply and succinctly, giving it force and impact.

"Mbashiri na mwonyaji." Dhamira ya Muhammad ﷺ ilikuwa kufikisha ujumbe wa Mungu, akiwapa habari njema wale wanaouamini na kuwaonya wale wanaoukataa. Hii ndiyo jumla kamili ya kazi yake. Hataulizwa kuhusu wale ambao hatimaye wataingia motoni, kwa kuwa wangekuwa wamefikia hatima yao kutokana na matendo yao wenyewe.