Sehemu hii mpya inalenga kurekebisha kanuni fulani na kufafanua baadhi ya dhana potofu kuhusu dini ya kweli. Pia inaendeleza mapambano dhidi ya Mayahudi wa Madina, ambao tulitambulishwa nao awali. Hawakuacha kujaribu kuwasilisha uongo kwa sura ya ukweli, na kusababisha mkanganyiko miongoni mwa Waislamu.

This new passage aims at correcting certain principles and clarifying some misconceptions concerning the true faith. It also continues the confrontation with the Jews of Madinah, to which we were introduced earlier. They did not cease to try to present falsehood in the guise of truth, and to cause confusion among the Muslims.

Hata hivyo, sauti ya wakati huu ni ya jumla zaidi, ikiwasilisha kanuni zinazotumika kwa Wayahudi wa Madina pamoja na wapinzani wengine wa imani mpya. Pia inabainisha mitego kadhaa ambayo Waislamu wangefanya vizuri kuepuka.

However, the tone this time is rather general, presenting principles that apply to the Jews of Madinah as well as other opponents of the new faith. It also identifies a number of pitfalls that the Muslims would do well to avoid.

Kwanza, kuna marejeo ya ibada ya Hijja ya kutembea kati ya vilima viwili vya Ṣafā na Marwah, karibu na Ka`bah, yakifafanua mkanganyiko unaozunguka vilima hivyo kutokana na mila za kipagani za kabla ya Uislamu. Kwa kiasi fulani, hili linahusiana na kuwekwa kwa Ka`bah kama kibla cha ulimwengu wote kwa Waislamu, pamoja na ibada za Hijja.

To begin with, we have a reference to the pilgrimage ritual of walking between the two hills of Şafā and Marwah, near the Ka`bah, clarifying the confusion surrounding them as a result of pre-Islamic pagan traditions. To some extent, this is related to the institution of the Ka`bah as the universal direction of prayer for Muslims as well as to pilgrimage rituals.

Hii inafuatiwa na lawama kali dhidi ya Mayahudi na Wakristo wanaoficha sehemu za Maandiko yao, huku ikibainishwa wazi kwamba toba na msamaha vimebaki wazi kwa wale miongoni mwao wanaotaka kujizuia na mienendo hiyo. Wale wanaoendelea nayo watakutana na adhabu kali.

This is followed by a fierce condemnation of Jews and Christians who conceal parts of their Scriptures, while making it clear that repentance and forgiveness remain open to those of them who wish to refrain from such practices. Those who persist will meet with harsh punishment.

Kisha kunakuja kuthibitishwa tena dhana ya Umoja wa Mungu, pamoja na kutajwa kwa maajabu ya ulimwengu wa maumbile yanayoshuhudia hilo. Wale wanaokataa Umoja wa Mungu wanalaaniwa kwa nguvu, huku tukio la Siku ya Hukumu likionyesha jinsi itakavyokuwa bure kwa wasioamini kutambua makosa yao wakati umekwisha kuchelewa.

Ṣafā na Marwah ni miongoni mwa alama alizoziweka Mungu. Yeyote anayetembelea Nyumba Takatifu kwa ajili ya Hija au ʿUmrah, hatakuwa amefanya kosa lolote kwa kutembea huku na huku baina yake.

Şafā and Marwah are among the symbols set up by God. Whoever visits the Sacred House for pilgrimage or `Umrah, would do no wrong to walk to and fro between them.

Yeyote anayefanya wema kwa hiari yake mwenyewe atakuta kwamba Mwenyezi Mungu ndiye Mwenye shukrani zaidi, Mjuzi wa kila kitu. (Aya ya 158)

He who does good of his own accord shall find that God is most thankful, All- Knowing. (Verse 158)

Simulizi kadhaa zinaonyesha sababu mahsusi ya kushuka kwa aya hii; simulizi lenye mantiki zaidi, ambalo pia lipo karibu zaidi na mtazamo ambao Uislamu ulikuwa umejenga akilini mwa Waislamu wa mwanzo, ni lifuatalo:

Several reports suggest a specific cause for the revelation of this verse; the most logical account, which is also the closest to the way of thinking Islam had cultivated in the minds of the early Muslims, is the following:

Kutembea kati ya vilima viwili vidogo vinavyojulikana kama Ṣafā na Marwah kulikuwa tayari sehemu ya ibada za Hija zilizofanywa na Waarabu kabla ya Uislamu. Hata hivyo, sanamu mbili, Isāf na Nā’ilah, zilikuwa zimewekwa juu yake, kila moja juu ya kilima chake. Kwa sababu hiyo, baadhi ya Waislamu walijisikia wasiwasi kuhusu kutembea huku, kutokana na sanamu mbili zilizokuwepo hapo, kwa kuwa waliviunganisha vilima hivyo viwili na ushirikina.

Walking between the two small hills known as Şafā and Marwah had been part of the pilgrimage rituals practised by the Arabs before Islam. However, two idols, Isāf and Nā’ilah, were erected on top of them, respectively. Hence, some Muslims felt uneasy about this walk because of the two idols that had been there, associating the two hills with polytheism.

Al-Bukhārī anasimulia kwamba, alipoulizwa kuhusu kutembea kati ya Ṣafā na Marwah, Anas, mmoja wa Maswahaba wa Nabii ﷺ, alisema: “Tulikuwa tukizingatia hayo kuwa sehemu ya mila ya ujinga ya kabla ya Uislamu. Uislamu ulipokuja, watu waliacha kutembea hapo kama sehemu ya ibada. Kisha Mwenyezi Mungu akateremsha aya inayoanza kwa: ‘Hakika Ṣafā na Marwah ni miongoni mwa alama za Mwenyezi Mungu.’” Al-Sha‘bī anasema: “Isāf aliwekwa juu ya Ṣafā, na Nā’ilah juu ya Marwah, na watu walikuwa wakiyaheshimu masanamu haya. Kwa hiyo, baada ya Uislamu, walijisikia vibaya kutembea kati ya milima hiyo miwili. Kwa sababu hiyo aya hii ikateremshwa.” Hakuna tarehe maalum inayoweza kuamuliwa kwa ajili ya kuteremshwa kwa aya hii, lakini inaonekana zaidi kwamba iliteremshwa baadaye kuliko aya zinazohusu mabadiliko ya qibla ya sala. Ingawa Makka ilikuwa eneo la uadui kwa Waislamu kwa miaka mingi baada ya kuhama kwao kwenda Madina, ilikuwa inawezekana kwa baadhi yao kuitembelea kwa ajili ya hija au ‘Umrah. Huenda ni wale mahujaji binafsi Waislamu ndio waliokuwa wakisita kujumuisha Ṣafā na Marwah katika ibada zao.

Aya zinazofuata zinashambulia vikali Mayahudi wale ambao, kama ilivyotajwa awali, walificha ukweli uliokuwa umeteremshwa katika Maandiko yao, kufuatia mzozo waliouanzisha kuhusu kubadilishwa kwa qiblah ya Sala kutoka Yerusalemu kuelekea Ka`bah. Hii inaashiria kwamba waliendelea kutumia hali hiyo kwa manufaa yao, hasa baada ya Makkah pia kuwekwa kuwa mahali pa Hija kwa Waislamu.

The verses that follow launch a sharp attack on those Jews who, as mentioned earlier, concealed facts that were revealed in their Scriptures, in the wake of the controversy they created over the change of the direction of prayer from Jerusalem to the Ka`bah. This suggests that they continued to exploit the situation, especially after Makkah was also instituted as the place of the pilgrimage for Muslims.

Hakika wale wanaoficha hoja zilizo wazi na mwongozo tuliouteremsha, baada ya kuwabainishia watu kwa uwazi katika Kitabu, hao watalaaniwa na Mwenyezi Mungu, na pia na wale wanaolaani. Isipokuwa wale waliotubu, wakatengeneza mwenendo wao na kudhihirisha ukweli; hao nitawapokea toba yao, kwani mimi ndiye ninayepokea toba sana, Mwenye kurehemu. Wale waliokufuru na wakafa wakiwa makafiri, hao watastahiki laana ya Mwenyezi Mungu, ya Malaika na ya watu wote. Watadumu katika laana hiyo milele; adhabu yao haitapunguzwa, wala hawatapewa muda wa kupumzika.

Those who conceal the clear proofs and guidance We bestowed from on high, after We have expounded it clearly for mankind in the Book, shall be cursed by God and by others who curse. Excepted, however, shall be those who repent, mend their ways and make known the Truth: from these I shall accept their repentance; for I alone accept repentance and I am the Merciful. Those who reject the faith and die unbelievers shall incur the curse of God, the angels and all mankind. They shall remain under that curse for ever, their torment shall not be alleviated, nor shall they have a respite.

(Aya 159-162)

(Verses 159-162)

Wayahudi na Wakristo walikwisha kujua, kwa msingi wa Maandiko yao wenyewe, ukweli wa utume wa Muhammad ﷺ. Hawakuwa na shaka kubwa kuhusu uaminifu wake na uadilifu wake. Pamoja na hayo, hawakuacha juhudi yoyote ya kuficha na kukandamiza yale ambayo Maandiko yao yalisema kumhusu yeye ﷺ. Upotoshaji wa maandiko ya kidini na kuchezea Maandiko yaliyofunuliwa, kwa sababu mbalimbali, vimekutana mara nyingi katika historia. Daima kumekuwepo watu wenye mwelekeo wa kukwepa ukweli, au kuupuuza au kuukandamiza, au kuubadilisha ili kuendana na malengo na madhumuni yao wenyewe. Wao kwa makusudi huficha ukweli, wakikandamiza ushahidi wote wa usahihi wake ambao wanauamini zaidi. Hata huficha aya zilizo katika kitabu cha Mungu ili ukweli wanaoufafanua usiwafikie watu. Wanafanya haya yote ili kupata faida fulani ya kidunia. Kwa hakika, mara nyingi tunakutana na mifano ya ukandamizaji huo wa ukweli. Watu kama hao watalaaniwa na Mungu na binadamu. Watakuwa watu waliotengwa, wakinyimwa rehema ya Mungu na kukataliwa na wenzao.

Katika uumbaji wa mbingu na ardhi; katika kubadilishana kwa usiku na mchana; katika merikebu zinazopita baharini zikiwa na kile kilicho na manufaa kwa wanadamu; katika maji anayoteremsha Mungu kutoka mbinguni, akiihuisha ardhi baada ya kuwa imekufa, na akieneza kila aina ya viumbe hai juu yake; katika kuvuma kwa upepo, na mawingu yanayoendelea na safari yake kati ya mbingu na ardhi: katika haya yote kuna ishara kwa watu wanaotumia akili zao. (Aya ya 164)

In the creation of the heavens and the earth; in the alternation of night and day; in the vessels that sail through the sea with what is useful for mankind; in the water God sends down from the sky giving life to the earth after it had been lifeless, causing all manner of living creatures to multiply on it; in the movement of the winds, and the clouds that run their courses between sky and earth: in all this there are signs for people who use their reason. (Verse 164)

Mbinu hii ya kipekee ya Qur'ani katika kuzungumza na akili na moyo wa mwanadamu huelekea kuamsha hisia na mihemko yake, na kumfanya aangalie na kutafakari maajabu ya Ulimwengu. Kuzoeana kunaweza kuwa kumepunguza kuthamini kwa mwanadamu maajabu haya, lakini aya zinamwalika kutafakari ulimwengu unaomzunguka kana kwamba ni kwa mara ya kwanza, kwa macho wazi, hisia zenye shauku na moyo wenye fahamu. Ulimwengu wa kimwili umejaa siri nzuri na matukio ya kustaajabisha ambayo yamevutia macho mengi na kuteka mioyo mingi.

This unique Qur’ānic approach in addressing the human mind and heart tends to heighten man’s feelings and emotions and make him behold and contemplate the wonders of the Universe. Familiarity may have blunted man’s appreciation of these marvels, but the verses invite him to reflect on the world around, as if for the first time, with open eyes and eager senses and a conscious heart. The physical world is full of beautiful mysteries and awe-inspiring events that have captivated many an eye and fascinated many a heart.

Dunia ni sherehe isiyo na mwisho ya fumbo, fahari na uzuri. Mbingu, Ardhi, sayari, nyota na galaksi zote zinaelea katika njia zake zilizopangwa, kwa maelewano ya ajabu, katika upana mkubwa wa anga lisilo na mipaka lenye vipimo vya kizunguzungu.

The world is a boundless festival of mystery, splendour and beauty. The Heavens, the Earth, the planets, the stars, the galaxies, are all floating along their decreed orbits with incredible harmony, in a vast expanse of limitless space of dizzying dimensions.

Binadamu amevutiwa na ghala hili kubwa la maajabu tangu zamani, kabla hajaweza kupata picha, kupitia masomo na sayansi, ya jinsi linavyofanya kazi na kile kilichoko nyuma yake.

Man has been fascinated by this vast gallery of wonders long before he was able to get a glimpse, through study and science, of how it works and what lies behind it.

Laiti wale waliokufuru wangeliona, kama watakavyoliona watakapoadhibiwa, kwamba nguvu zote ni za Mwenyezi Mungu peke yake, na kwamba Yeye ni Mkali wa adhabu. {Siku hiyo wale waliofuatwa watawakataa wafuasi wao, nao wote watauona adhabu yao, na mafungamano yao yote yatakatika. Wafuasi watasema: "Laiti tungepata nafasi nyingine ili tuwakatae kama walivyotukataa!" Hivyo ndivyo Mwenyezi Mungu atakavyowaonyesha matendo yao kwa namna itakayowaletea majuto makali. Hawatatoka kamwe motoni.} (Aya 165-167)

If the unbelievers could but see, as see they will when they are made to suffer, that all might belongs to God alone, and that He is stern in retribution. [On that day] those who were followed will disown their followers and they all shall see their punishment, while all their ties are severed. The followers will say, ‘Would that we had another chance so that we can disown them as they have disowned us!’ Thus will God show them their works [in a way which causes them] bitter regrets. They shall never come out of the fire. (Verses 165-167)

Iwapo wakosaji hawa wangetazama mbele hadi Siku ya Kiyama, wangetambua upumbavu wao wa kuabudu kitu chochote au mtu yeyote mwingine badala ya Mungu. Uwezo wote ni wa Yeye. Hana wenza wala washirika. Wangeona pia kutokuwa na tumaini kwa matendo yao na ukali wa adhabu inayowasubiri. Viongozi watajitenga na wafuasi wao, na watadhihirika kuwa hawana uwezo wa kuwasaidia, wala hata kujisaidia wenyewe. Ukweli wa umoja wa Mungu na uwezo wake kamili ungedhihirika waziwazi. Wafuasi, kwa upande mwingine, wangetamani kupata nafasi ya pili ya maisha ili kuyakataa na kujitenga na miungu hiyo ya uongo na viongozi hao. Kiwango kamili cha udanganyifu na upotovu ambao walikuwa wameishi chini yake kingefichuliwa.

Were these transgressors to look ahead to the Day of Resurrection, they would realize their folly in worshipping anything or anybody other than God. All power belongs to Him. He has neither equals nor partners. They would also see the hopelessness of their actions and the severity of the punishment awaiting them. The leaders shall disassociate themselves from their followers, and shall be exposed as powerless to help them, or even help themselves. The truth of God’s oneness and His absolute power would be clearly manifest. The followers, on the other hand, would wish for a second chance of life in order to denounce and disown those false gods and leaders. The full extent of the fraud and the delusion under which they had been living would be exposed.

Ni onyesho la kustaajabisha ambalo unafichua kikamilifu unafiki wote, unafiki, na ubatili wa uhusiano kati ya makundi hayo mawili. Kisha yanakuja maumivu na adhabu: "Hivyo ndivyo Mwenyezi Mungu atawaonyesha matendo yao [kwa namna inayosababisha] majuto makubwa. Hawatatoka kamwe motoni." (Aya ya 167)

It is an awesome scene in which all the hypocrisy and the insincerity and futility of the relationship between the two groups is brought fully into the open. And then come the pain and the torment: “Thus will God show them their works [in a way which causes them] bitter regrets. They shall never come out of the fire.” (Verse 167)

Hili linafuatiwa na mwaliko kwa watu wote wa kufurahia mambo mema maishani na kuepuka yale yenye madhara. Sambamba na hilo kuna onyo dhidi ya kufuata mapendekezo ya Shetani, ambaye atawashauri watu tu kufanya mambo maovu na yenye madhara na kujipa wenyewe haki ya kutunga sheria bila kurejea kwa Mwenyezi Mungu. Pia kuna onyo dhidi ya kuwafuata wengine kwa upofu katika mambo ya dini, na kulaani kuabudu mungu yeyote mwingine isipokuwa Mwenyezi Mungu Mtukufu, hivyo kuunganisha kwa ustadi kifungu hiki na kile kilichotangulia.

This is followed by an invitation to all mankind to enjoy the good things in life and avoid the harmful ones. This is coupled with a warning against following the suggestions of Satan, who will only advise people to do evil and harmful things and to arrogate to themselves the right to legislate without reference to God. There is also a warning against following others blindly in matters of religion, and a denunciation of the worship of any deity other than God Almighty, neatly linking this passage with the preceding one.

Enyi watu, kuleni katika vitu vilivyo halali na vizuri vilivyomo duniani, wala msifuate nyayo za Shetani; hakika yeye ni adui wa wazi kwenu. Hakika yeye anakuamrisheni tu maovu na uchafu, na kumsingizia Mwenyezi Mungu yale msiyoyajua. Na inapoambiwa, "Fuateni alichokiteremsha Mwenyezi Mungu," husema, "Hapana, bali tutafuata tulichowakuta nacho baba zetu." Hata kama baba zao hawakuwa wakitumia akili hata kidogo, wala hawakuwa wameongozwa? Mfano wa wasioamini ni kama mfano wa anayepiga kelele kwa kile kisichosikia chochote isipokuwa mwito na mlio. Ni viziwi, mabubu na vipofu; kwa hiyo hawafahamu chochote.

Mankind, eat of what is lawful and wholesome on earth and do not follow Satan’s footsteps: he is indeed an open enemy for you. He enjoins you only to commit evil and indecency and to attribute to God something of which you have no knowledge. When it is said to them, ‘Follow what God has revealed, they say, ‘No; but we will follow only what we found our forefathers believing in.’ Why, even if their forefathers did not use reason at all, and followed no guidance. The unbelievers are like the one who shouts to that which hears nothing but a call and a cry. Deaf, dumb and blind, they understand nothing. (Verses 168-171)

Baada ya kuweka hoja kuhusu umoja wa Mungu na kujionyesha kuwa Muumbaji wa vyote, na baada ya kufichua kushindwa kabisa kwa wale wanaoabudu miungu mingine badala yake, Mwenyezi Mungu anasema katika aya hizi kwamba Yeye pia ndiye Mtoaji riziki na Mdumishaji wa uhai.

Having set out the argument for God’s oneness and shown Himself as the Creator of all, and exposed the utter failure of those who worship gods other than Him, God Almighty states in these verses that He is also the provider and sustainer of life.

Sura kisha inawapa waumini kanuni mahsusi kuhusu aina mbalimbali za nyama za wanyama wanaoruhusiwa kuliwa, huku ikiwalaumu Mayahudi, ambao wanabishana juu ya jambo hili ilhali limejadiliwa vya kutosha katika Maandiko yao wenyewe.

The sūrah then gives believers specific rules on the various types of animal meat that they may eat, denouncing the Jews, who argue over this matter although it has been adequately discussed in their own Scriptures.

Enyi mlioamini, kuleni katika vitu vizuri Tulivyokuruzukuni, na mshukuru Mungu, ikiwa ni Yeye tu mnayemwabudu. Hakika Amekuharamishieni tu mzoga, damu, nyama ya nguruwe, na kile kilichochinjwa kwa kutajwa jina lisilokuwa la Mungu. Lakini mwenye kulazimishwa, bila ya kukusudia uasi wala kupita kiasi cha haja yake, hana dhambi. Hakika Mungu ni Mwingi wa kusamehe, Mwenye rehema. Wale wanaoficha chochote katika yale aliyoyateremsha Mungu katika Maandiko, na kuyauza kwa bei ndogo, hawali chochote isipokuwa moto matumboni mwao. Mungu hatawasemeshsa Siku ya Kiyama, wala hatawatakasa. Watapata adhabu chungu. Hao ndio waliouza uongofu kwa upotevu, na msamaha kwa adhabu. Ni subira gani yao juu ya Moto! Hilo ni kwa sababu Mungu ameteremsha Kitabu kwa haki. Na wale waliokhitilafiana katika Kitabu wamo katika upotevu mkubwa kabisa.

Believers, eat of the wholesome things We have provided for you, and give thanks to God, if it is truly Him that you worship. He has only forbidden you carrion, blood, the flesh of swine, and that on which a name other than God’s has been invoked. But he who is driven by necessity, not intending to transgress nor exceeding his need, incurs no sin. God is much-Forgiving, Merciful. Those who suppress any part of the Scriptures God has revealed, and barter it away for a paltry price, eat nothing but fire in their bellies. God will not speak to them on the Day of Resurrection, nor will He purify them. A grievous suffering awaits them. It is they who barter guidance for error and forgiveness for suffering. How great is their endurance of the Fire! That is because God has revealed the Book with the truth. Those who are at variance with the Book are most deeply in the wrong. (Verses 172-176)

Mwmini Mungu huwahutubia waumini kwa sifa yao muhimu zaidi ya kuwa wameukubali imani, akisisitiza wazi uhusiano wao maalum pamoja Naye na kuonyesha kwamba wanapaswa kukubali maagizo na miongozo Yake pekee kuhusiana na lipi ni halali au ruhusa na lipi si halali. Wanakumbushwa kwamba Yeye peke Yake ndiye anayewaruzuku na kuwaonyesha lipi ni ruhusa na lipi si ruhusa. Hakuna jambo jema au lenye manufaa lililokatazwa, isipokuwa lile lenye madhara na uovu. Lengo la vizuizi hivi vichache si kuwanyima watu au kupunguza furaha yao katika mambo mema ambayo Mungu ameyafanya yapatikane, na ambayo wanapaswa kuonyesha shukrani kwayo. Mungu anawaelekeza wamshukuru Yeye ikiwa kweli wanamwabudu Yeye peke Yake. Hivyo, wanafundishwa kwamba kushukuru ni tendo la ibada. “Enyi mlioamini, kuleni katika vitu vizuri tulivyokuruzukuni, na mshukuruni Mwenyezi Mungu ikiwa ni Yeye tu mnayemwabudu.” (Aya ya 172)

Mayahudi walizua mjadala mkubwa kuhusu kauli za Qur'ani juu ya vyakula na vinywaji vinavyoruhusiwa na vilivyokatazwa. Mahali pengine, Qur'ani inatujulisha aina nyingine za nyama ambazo zilikuwa zimekatazwa kwa Mayahudi lakini Waislamu waliruhusiwa kuzila: "Kwa wale waliofuata dini ya Kiyahudi tuliwaharamishia kila mnyama mwenye kucha; na tukawaharamishia mafuta ya ng'ombe na kondoo, isipokuwa yale yaliyo migongoni mwao na matumboni au yaliyochanganyika na mifupa yao." (6: 146) Vyote hivi ni halali kwa Waislamu.

The Jews created considerable controversy around the Qur’ānic pronouncements on permissible and forbidden food and drink. Elsewhere, the Qur’ān informs us of other types of meat that had been forbidden to the Jews but which Muslims were allowed to eat: “To those who followed the Jewish faith did We forbid all animals that have claws; and We forbade them the fat of both oxen and sheep, except that which is in their backs and entrails or what is mixed with their bones.” (6: 146) All these are lawful to Muslims.

Huenda Mayahudi wangebishana kuhusu kulegezwa huku kwa katazo la awali. Walibishana hata kuhusu mambo mengine yaliyokatazwa, ingawa mambo hayo yalikatazwa kwao katika Maandiko yao wenyewe. Lengo lao, ambalo hawakuwahi kulisahau, lilikuwa kuleta shaka kuhusu amri za Qur'ani na kudhoofisha ukweli kwamba zilishushwa na Mungu.

The Jews might have disputed this relaxation of the earlier prohibition. They even argued about other forbidden things, although these were forbidden them in their own Scriptures. Their aim, of which they never lost sight, was to create doubts about Qur’ānic commandments and undermine the fact that they were revealed by God.

Hii inaeleza kwa nini kuna lawama kali dhidi ya wale wanaoficha yale wanayojua kuwa ni ufunuo wa Mungu. "Wale wanaoficha sehemu yoyote ya Maandiko aliyoyateremsha Mungu, na kuyauza kwa bei duni, hawali chochote isipokuwa moto tumboni mwao. Mungu hatasema nao Siku ya Kiyama, wala hatawatakasa. Adhabu chungu inawangoja."

This explains the strong denunciation of those who suppress what they know to he God’s revelation. “Those who suppress any part of the Scriptures God has revealed, and barter it away for a paltry price, eat nothing but fire in their bellies. God will not speak to them on the Day of Resurrection, nor will He purify them. A grievous suffering awaits them.

Hao ndio wale waliouuza uongofu kwa upotevu na msamaha kwa adhabu. Je, ni subira kubwa kiasi gani wanayoivumilia Moto! Hilo ni kwa sababu Mwenyezi Mungu ameteremsha Kitabu chenye haki. Na wale waliokhitilafiana katika Kitabu wamo katika upotofu mkubwa kabisa.” (Aya 174-176)

Kifungu hiki kinahitimishwa na aya inayoeleza misingi ya imani ya kweli pamoja na kanuni za mwenendo sahihi wa Kiislamu.

This passage concludes with a verse that outlines the principles of true faith together with the rules of proper Islamic conduct:

Wema si kwamba mnageuza nyuso zenu upande wa mashariki au magharibi, lakini mwenye wema wa kweli ni yule anayemwamini Mwenyezi Mungu, Siku ya Mwisho, Malaika, Kitabu, na Manabii; na anayetoa mali yake, ingawa anaipenda sana, kwa jamaa zake, mayatima, maskini, msafiri aliyekwama, waombaji, na kwa ajili ya kuwakomboa watumwa; na anayesimamisha Swala na kutoa Zaka; na wale wanaotimiza ahadi zao pale wanapoahidi, Al-Baqarah (Ng'ombe) | KUWEKA REKODI SAWA 187

Righteousness is not that you turn your faces towards the east or the west, but truly righteous is he who believes in God, the Last Day, the angels, the Book, and the Prophets; and gives his money, much as he may cherish it, to his kinsfolk, orphans, the needy, a stranded wayfarer, beggars, and for the freeing of slaves,’ who attends to his prayers and pays zakāt; and [truly pious are] they who keep their promises once made, Al-Baqarah (The Cow) | SETTING THE RECORD S TRAIGHT 187

na wanaosubiri kwa subira katika msiba na dhiki, na wakati wa hatari. Hao ndio waliothibitisha ukweli wao, na hao ndio wamchao Mwenyezi Mungu. (Aya ya 177)

and are patient in misfortune and adversity and in time of peril. Such are those who have proved themselves true, and such are the God-fearing. (Verse 177)

Mada ya aya hii inahusiana wazi na suala la upande wa kuelekea wakati wa Swala na mabishano yaliyolizunguka, kama lilivyojadiliwa awali. Sasa inaweka kanuni pana inayojumuisha suala hili na mambo yote ambayo Mayahudi wa Madina walikuwa wakiyabishania. Mengi ya hayo yalihusu ibada mpya na aina mpya za kumwabudu Mwenyezi Mungu zilizoletwa na Uislamu, ambazo zilitofautiana na zao wenyewe.

The subject of this verse is clearly linked to the issue of the direction of prayer and the controversy surrounding it, as discussed earlier. It now establishes a comprehensive principle that covers this issue and all matters that the Jews of Madinah were wont to dispute. These mostly centred on new religious rituals and forms of worship introduced by Islam and which differed from their own.

Lengo la kubadilishwa kwa upande ambao Waislamu wanaelekea katika Sala, na kwa kweli katika kila kipengele cha ibada na taratibu, kamwe halijawa mwelekeo ambao watu wanaelekea, wala umbo lolote la nje. Mambo haya si ndiyo yanayoipa ibada thamani na maana yake, wala si yanayowafanya watu kuwa wema na wacha Mungu. Uadilifu ni matokeo ya hisia kamili, mtazamo na mwenendo unaounda dhamiri ya mtu binafsi na mtazamo wa jamii. Ni nidhamu ambayo athari zake huonekana mara moja na kila wakati katika maisha ya mtu na maisha ya jamii nzima. Bila mambo haya, kuelekea mashariki au magharibi, au kugeuza uso wa mtu kulia na kushoto mwishoni mwa Sala au katika utekelezaji wa mienendo mbalimbali ya Sala, hakungekuwa na athari wala maana yoyote.