Tunafika sasa kwenye mfano wa tatu. Picha ambayo aya zinaichora kwa aina hii ya watu si angavu na tukufu kama ya kwanza, wala si ya giza na duni kama ya pili. Ni picha isiyoshikika, inayotoweka, na inayobadilika kila wakati. Hawa ni wanafiki: "Kuna baadhi ya watu wanaosema: 'Tunamwamini Mwenyezi Mungu na Siku ya Mwisho', lakini kwa kweli hawaamini. Wanataka kuwadanganya Mwenyezi Mungu na waumini, lakini hawadanganyi isipokuwa nafsi zao, ingawa hawatambui. Katika nyoyo zao mna ugonjwa, na Mwenyezi Mungu amezidisha ugonjwa wao. Watapata adhabu iliyo chungu kwa sababu ya uongo wanaoendelea kuusema. Inaposemwa kwao: 'Msifanye ufisadi katika ardhi', husema: 'Sisi ni watengenezaji tu wa mema.' Lakini hakika wao ndio wanaofanya ufisadi, ingawa hawatambui. Inaposemwa kwao: 'Aminini kama walivyoamini watu wengine', husema: 'Je, tuamini kama wanavyoamini wapumbavu?' Hakika wao ndio wapumbavu, ingawa hawajui. Wanapokutana na waumini husema: 'Sisi tunaamini', lakini wanapokuwa peke yao pamoja na washirika wao wa kishetani husema: 'Sisi tuko pamoja nanyi, sisi tunafanya mzaha tu.' Mwenyezi Mungu atawadhihirishia dhihaka yao na kuwaacha waendelee na uasi wao, wakipapasa gizani. Hawa ndio wanaouza uongofu kwa upotevu. Biashara yao haina faida, wala hawatakuwa wenye kuongoka." (Aya 8-16)
We now move on to the third model. The picture that the verses paint of this type of people is neither as bright and noble as the first nor as dark and base as the second. It is an elusive, evanescent image, constantly changing. These are the hypocrites: “There are some who say: “We believe in God and the Last Day’, yet, in truth, they do not believe. They seek to deceive God and the believers, but they are only deceiving themselves, though they may not realize it. There is sickness in their hearts, and God has aggravated their sickness. Painful suffering awaits them for the lies they keep telling. When it is said to them: “Do not spread corruption in the land’, they say: “We are but doers of good.’ But, they indeed are the ones who do spread corruption, though they do not realize it. When it is said to them, ‘Believe as other people have believed’, they say, Are we to believe as the fools believe?’ It is indeed they who are fools, though they do not know it. When they meet the believers, they say, ‘We believe’, but when they are alone with their devilish allies, they say, ‘We are with you, we are only mocking.’ God will put them to derision and let them continue their transgression, blundering blindly along. These are the ones who barter away guidance for error. Their transaction is profitless and they will receive no guidance.” (Verses 8-16)
Hii ilikuwa maelezo ya idadi ya watu huko Madinah, lakini picha hii inaweza kutambuliwa katika kila kizazi cha binadamu. Watu kama hao wanapatikana miongoni mwa watu mashuhuri wa jamii ambao hawana ujasiri wa kimaadili wa kukubali waziwazi ukweli au kuukataa kwa uwazi. Daima wanajiweka juu ya maadili, wakijiweka juu ya watu wengine wote, wakidharau ufahamu wao. Basi, tunapaswa kuchukua aya hizi kwa maana yake kamili, kama zinazoelezea wanafiki katika vizazi vyote. Kwa hakika zinamgusa nafsi ya binadamu, ambayo ni moja katika jamii zote.
This was a description of a number of people in Madinah, but the picture can be identified in every human generation. Such people are to be found among the elite of society who lack the moral courage to either openly accept the truth or clearly reject it. They are ever assuming the moral high ground, placing themselves above all others, deriding their understanding. We should, therefore, take these verses in their absolute sense, as being descriptive of hypocrites in all generations. They indeed address the human soul which is one in all societies.
Kwa kawaida, wanafiki hudai kuamini Mungu na Siku ya Mwisho, ilhali kwa kweli hawana imani kama hiyo. Wao hawana tu azma ya kutangaza hisia zao za kweli na imani zao.
Typically, the hypocrites claim belief in God and the Last Day when they in fact entertain no such belief. They simply do not possess the resolve to declare their true feelings and convictions.
Wanajidanganya wenyewe kwamba wao ni werevu na wajanja kiasi cha kuweza kuwadanganya waumini "wajinga", lakini Mwenyezi Mungu huyafichua matendo yao kwa ukweli. Hawajaribu kuwadanganya waumini pekee, bali hata Mwenyezi Mungu Mwenyewe: "Wanataka kumdanganya Mwenyezi Mungu na walioamini." (Aya ya 9)
They delude themselves into thinking that they are so clever and cunning as to be able to deceive the ‘naive’ believers, but God uncovers the truth about their actions. They are trying to deceive not only believers, but God Himself: “They seek to deceive God and the believers.” (Verse 9)
Aya hii na aya nyingine zinazofanana nazo zinadhihirisha ukweli mkubwa na heshima ambayo Mungu amewapa waumini, kwani zinasisitiza uhusiano maalum alio nao nao. Mungu daima huwaunga mkono waumini na kufanya jambo lao kuwa jambo Lake. Huwalinda, husimama dhidi ya adui yao, na kuzuia mashambulizi yoyote yanayoelekezwa kwao. Heshima hii kubwa huinua hadhi ya waumini miongoni mwa wanadamu wengine, na kuthibitisha kwamba imani kwa Mungu ndiyo dhana tukufu zaidi na yenye heshima kuliko zote katika maisha haya. Ni chanzo cha faraja isiyo na kikomo kwa muumini, kwamba Mungu anaiunga mkono hoja yake, anamlea na kupigana upande wake. Hila na njama za wanadamu wengine si jambo la kuogopwa.
This and similar Qur’ānic verses reveal a great truth and an honour that God has bestowed on believers, for they emphasize the special relationship He has with them. God always takes the believers’ side and makes their concern His concern. He protects them and stands against their enemy, and repels any attacks directed at them. This great honour elevates the status of believers among the rest of mankind, and affirms the fact that belief in God is the noblest and most honourable of all concepts in this life. It is the source of boundless reassurance to the believer that God supports his cause, nurtures him and fights on his side. The scheming and intrigue of other mortals is not to be feared.
Taarifa hii pia inatoa onyo kali kwa wale wanaotaka kuwadanganya waumini, kuwadhuru au kupanga njama dhidi yao. Inawaambia kwamba watalazimika kukabiliana si tu na waumini, bali na Mwenyezi Mungu Mtukufu. Kupigana vita dhidi ya waumini kunamaanisha kulazimika kupigana na Mwenyezi Mungu Mwenyewe, na kukabiliana na ghadhabu Yake na kisasi Chake.
This statement also carries a stiff warning to those who seek to deceive believers, harm them or scheme against them. It tells them that they will have to confront not only believers, but God Almighty. Waging war against believers means having to fight against God Himself and face His wrath and His retribution.
Pande zote mbili za ukweli huu zinapaswa kuthaminiwa na kutafakariwa kwa makini na waumini, ili wapate kuridhika kikamilifu na kupata uhakika wa mafanikio yao ya mwisho. Hawapaswi kuvurugwa na njama na uadui wa wale wanaowapinga, wala na madhara ambayo watu hao wanaweza kuwasababishia. Vilevile, maadui wa waumini nao wanapaswa kutafakari juu yao, ili wapate kutambua kwa kweli asili na ukubwa wa nguvu wanayopambana nayo.
Both aspects of this fact should be appreciated and carefully considered by believers, so that they may be fully satisfied and reassured of their ultimate success. They need not be perturbed by the scheming and hostility of their detractors or the harm that these people may inflict upon them. Equally, the enemies of the believers should reflect on them, in order to appreciate the true nature and magnitude of the force they are contending with.
Tukirudi kwenye aya, tunaona kwamba inadhihaki tabia yao, ikionyesha kwamba "wanajidanganya wenyewe tu, ingawa huenda hawatambui." (Aya ya 9) Wamesahau kabisa uhalisia wa hali yao, na ni wazembe sana, hadi kwamba hawamdanganyi mtu yeyote isipokuwa nafsi zao wenyewe. Mungu anajua hila zao na udanganyifu wao. Waumini wako chini ya ulinzi wa Mungu. Fikra za wanafiki hao wajinga zimepotoka kiasi kwamba wanaamini wameshinda na kufikia lengo lao, ilhali kwa kweli hawajapata chochote isipokuwa maangamizi, na wamejiweka wenyewe katika hatima mbaya.
Going back to the verse, we find that it mocks their behaviour, pointing out that “they are only deceiving themselves, though they may not realize it.” (Verse 9) They are so oblivious of the reality of their position, and so careless, that they deceive no one but themselves. God is aware of their schemes and deception. The believers are under God’s protection. The thinking of these foolish hypocrites is so warped that they believe they have triumphed and achieved their goal, whereas in fact they have earned themselves nothing but doom and have condemned themselves to a terrible fate.
Lakini, tunaweza kuuliza, kwa nini wanafiki hawa wanajiendesha kwa tabia kama hiyo? Jibu ni: "Kuna ugonjwa katika mioyo yao." (Aya ya 10) Kuna kasoro katika mtazamo wao, na mioyo yao si safi, jambo linalowafanya wapotoke na kuzidi kuipata ghadhabu ya Mungu, ambaye "ameuzidisha ugonjwa wao." (Aya ya 10)
But why, we may ask, do these hypocrites resort to such behaviour? The answer is: “There is sickness in their hearts.” (Verse 10) There is something wrong with their attitude and their hearts are not pure, which causes them to deviate and incur further displeasure from God, who has “aggravated their sickness.” (Verse 10)
Aina hii ya ugonjwa huanza kama upotofu mdogo na hukua polepole, kulingana na sheria zilizothibitishwa za tabia za kijamii na kisaikolojia za binadamu. Kwa kutabirika, tabia kama hiyo itaishia mwisho mmoja tu, kama inavyowafaa wale wanaowadanganya Mungu na waumini: “Kwa ajili ya uongo wanaoendelea kuusema, watapata adhabu chungu.” (Aya ya 10)
This type of sickness begins as a minor deviation and grows gradually, according to the established laws of human social and psychological behaviour. Predictably, such behaviour will only lead to one end, as befits those who deceive God and the believers: “Painful suffering awaits them for the lies they keep telling.” (Verse 10)
Sifa nyingine za wanafiki, ambazo bila shaka zilidhihirika kwa wale wanafiki mashuhuri waliokutana nao Waislamu wa mwanzo huko Madina, kama Abdullāh ibn Ubayy ibn Salūl, ni ukaidi na kuhalalisha tabia zao za ufisadi, pamoja na imani ya kiburi kwamba watakwepa adhabu. "Inaposemwa kwao: Msifanye ufisadi katika ardhi, husema: Sisi ni watendaji mema tu. Lakini hakika wao ndio wanaofanya ufisadi, ila hawatambui..." (Aya 11-12). Haitoshi kwao kusema uongo tu na kutumia udanganyifu. Ni lazima watoe madai ya uongo, wakiongeza matusi juu ya majeraha.
Other characteristics of the hypocrites, which were certainly evident in the case of those notorious ones encountered by the early Muslims at Madinah, such as Abdullāh ibn Ubayy ibn Salūl, is obstinacy and justification of their corrupting behaviour, together with an arrogant belief that they will escape punishment. “When it is said to them: Do not spread corruption in the land’, they say: “We are but doers of good.’ But, they indeed are the ones who do spread corruption, though they do not realize it...” (Verses 11-12) It is not sufficient for them simply to tell lies and resort to deception. They have to make false claims, adding insult to injury.
Watu wa aina hii wanaweza kupatikana katika kila kizazi. Wao huendeleza uovu na ufisadi lakini hudai kuwa ni wafuasi wa mageuzi na mwenendo mwema. Viwango vyao vya uwajibikaji kwa jamii na kujitolea kwa maslahi ya wote vimepotoshwa, na vivyo hivyo tathmini yao ya mema na maovu. Ukosefu wa imani na uaminifu kwa Mungu huzifanya fikra zao juu ya haki na batili kuwa na ukungu, na hivyo matendo yao huathiriwa na matamanio na matakwa ya kibinafsi. Vigezo vyao vya mema na maovu, haki na batili, havipangwi na viwango vilivyowekwa na Mungu. Kwa hiyo wanakemewa vikali na kwa ukali mkubwa: “Hakika wao ndio wenye kufanya ufisadi, lakini hawatambui.” (Aya ya 12)
People of this type can be found in every generation. They perpetuate evil and corruption but claim to be proponents of reform and proper behaviour. Their standards of responsibility towards society and dedication to the common interest are distorted, and so is their evaluation of good and evil. Lack of faith and sincerity towards God blurs their vision of right and wrong, allowing their actions to be influenced by personal whims and desires. Their criteria of good and evil, right and wrong, are not dictated by the standards laid down by God. Therefore they are strongly and severely reprimanded: “They indeed are the ones who do spread corruption, though they do not realize it.” (Verse 12)
Wanafiki pia wanatofautishwa kwa kiburi chao, dharau yao kwa watu wengine, na madai yao ya kuwa kile wasichokuwa. Maelezo yanaendelea: "Itakapoambiwa, 'Aminini kama walivyoamini watu wengine', husema, 'Je, tuamini kama wanavyoamini wapumbavu?' Hakika wao ndio wapumbavu, lakini hawajui."" (Aya ya 13)
Hypocrites are also distinguished by their arrogance, their contempt for other people and their pretence to be what they are not. The description continues: “When it is said to them, ‘Believe as other people have believed’, they say, Are we to believe as the fools believe?’ It is indeed they who are fools, though they do not know it.” (Verse 13)
Ni wazi kwamba kilichokuwa kikitakiwa kudhihirishwa na wanafiki wa Madina ni imani ya kweli, thabiti, isiyo na matamanio ya kibinafsi wala hiari ya kupindukia. Walikuwa wakihimizwa kujiunga na wale waliokubali Uislamu kikamilifu, waliojisalimisha kabisa kwa Mwenyezi Mungu, na kufungua mioyo na akili zao kwa mafundisho na maagizo ya Mtume Muhammad ﷺ.
It is clear that what the hypocrites of Madinah were being called on to demonstrate was sincere, unwavering faith, free of personal desire or caprice. They were being urged to join those who accepted Islam in its totality, submitted themselves completely to God, and opened their hearts and minds to the teachings and instructions of the Prophet Muĥammad (peace be upon him).
Lakini pia ni wazi kwamba walikuwa na kiburi mno kiasi cha kutokubali. Walifikiri Uislamu ni dini ya wanyonge na maskini katika jamii, ambayo haikustahili kuwa ya watu wa hadhi ya juu. Hili lilidhihirika katika jibu lao. Wananukuliwa wakisema: “Je, tuamini kama wanavyoamini wapumbavu?” Jibu linalostahili kwao ni: “Hakika wao ndio wapumbavu, lakini hawajui.” (Aya ya 13) Wapumbavu mara chache hutambua hali yao, na daima huwa tayari kujidanganya kwamba wao ni wema na wanastahili.
But it is also clear that they were too proud to accept. They thought of Islam as a religion for the meek and the poor in society, which did not become the lofty elite. This was reflected in their response. They are quoted as saying: “Are we to believe as the fools believe?” which is appropriately met by: “It is indeed they who are fools, though they do not know it.” (Verse 13) Fools are seldom aware of their predicament and are always willing to delude themselves that they are righteous and proper.
Kisha inakuja sifa ya mwisho, ambayo inaonyesha sehemu ya pamoja waliyoshiriki wanafiki wa Madinah na Mayahudi wenye chuki. Uongo wao na udanganyifu wao vinaongezwa uhaini na mipango ya siri dhidi ya Waislamu: "Wanapokutana na walioamini, husema: 'Tumeamini'; lakini wanapokuwa peke yao pamoja na washirika wao wa kishetani, husema: 'Sisi tuko pamoja nanyi, sisi tunafanya tu mzaha.'" (Aya ya 14)
Then comes the last characteristic, which reveals the common ground that the hypocrites of Madinah shared with the grudging Jews. Their lies and deceptions are compounded by treachery and murky scheming against the Muslims: “When they meet the believers, they say, ‘We believe’, but when they are alone with their devilish allies, they say, ‘We are with you, we are only mocking.’” (Verse 14)
Kwa baadhi ya watu, uovu humaanisha nguvu na hila ni sanaa; lakini kinyume chake ndicho kilicho kweli. Mtu mwenye nguvu hahisi kamwe haja ya kutumia usaliti au njama. Wanafiki walikuwa waoga mno kujitokeza waziwazi, na walichoweza ni kuchukua msimamo wa unafiki wa pande mbili. Mbele ya Waislamu walidai kuamini ili kujilinda na kupata ufikio ndani ya jamii ya Waislamu na kuidhoofisha kutoka ndani, lakini kwa washirika wao, ambao mara nyingi walikuwa Mayahudi, walisema kinyume chake. Urafiki wao ulilingana na ushirikiano wao katika njama za uovu.
To some people wickedness means strength and scheming is an art; yet the opposite is true. A strong person never feels the need to resort to treachery or intrigue. The hypocrites were too cowardly to come into the open and could only adopt a two-faced attitude. With the Muslims they professed belief in order to protect themselves and have access to the Muslim community and undermine it from within, but with their allies, who were often the Jews, they would say otherwise. Their rapport was matched by their cooperation in wicked schemes.
Mara tu tabia hii ya mwenendo wao inapofichuliwa, Mwenyezi Mungu anatoa onyo kali kuliko yote: “Mwenyezi Mungu atawafanyia dhihaka, na atawaacha waendelee na uasi wao, wakitangatanga kipofu kipofu.” (Aya ya 15)
As soon as this aspect of their conduct is revealed, God delivers the sternest warning of all: “God will put them to derision and let them continue their transgression, blundering blindly along.” (Verse 15)
Mwisho huu ni wa kudhalilisha, wa kufedhehesha na wa kutisha kiasi gani: wanaachwa wakizurura bila kujali, bila mwongozo wala mwelekeo, hadi mkono wa Mwenyezi Mungu utakapowachukua tena, kama panya dhaifu wanaotembea bila kujua kuingia kwenye mtego. Hii ndiyo kejeli halisi ya hali yao, ambayo inaifanya dhihaka yao kwa waumini ionekane hata ya kipuuzi na ya kudharauliwa zaidi.
What a degrading, humiliating and terrifying end: they are left wandering heedlessly, without guidance or direction, until the hand of God picks them up again, like feeble mice walking unawares into a trap. This is the true irony of their situation, which makes their mockery of the believers appear even more petty and ignoble.
Hapa tena tunakabiliwa na ukweli usiopitwa na wakati uliotajwa hapo awali: kwamba Mwenyezi Mungu daima huchukua jukumu la kuwalinda waumini, kuwapa faraja na kuvunja njama za adui yao, ambaye atapotea kwa kiburi gizani, akidanganywa na msamaha wa muda wa Mungu na kuahirishwa kwa muda mfupi, kuelekea hatima yake isiyoepukika na ya kutisha.
Here again we are faced with the timeless truth mentioned earlier: that God always takes care to defend the believers, reassuring them and thwarting their enemy, who will blunder arrogantly in the dark, deceived by God’s temporary clemency and brief remission, towards their inevitable and dreadful fate.
Kisha inakuja kauli ya mwisho ya muhtasari: "Hawa ndio wale wanaobadilisha uongofu kwa upotevu. Biashara yao haina faida, wala hawatapata uongofu." (Aya 16) Wamekataa fursa ya kuongozwa kwa usahihi, na wamepoteza haki yao ya kuupata. Wameachwa wakiwa na huzuni na wamepotea kabisa katika kila jambo.
Then comes a final statement to sum up: “These are the ones who barter away guidance for error. Their transaction is profitless and they will receive no guidance.” (Verse 16) They spurned the opportunity to be rightly guided, and forfeited their right to it. They are left miserable and totally lost on all counts.