Sura imekamilisha sasa kueleza matukio ya Uhud, lakini mapambano kati ya jumuiya ya Waislamu na wapinzani wao karibu na Madina, hasa Mayahudi, hayakuwa yamekwisha. Mijadala, mabishano, njama, uvumi, propaganda za uharibifu, na mabishano yaliendelea bila kukoma. Ni mapambano haya yasiyokwisha ambayo yameshughulisha sehemu kubwa ya sura hii.

The sūrah has now completed its coverage of the events at Uĥud, but the struggle between the Muslim community and their opponents around Madinah, the Jews in particular, was not over. The debates, the arguments, the intrigues, the rumours, the destructive propaganda, and the controversies raged on unabated. It is this unending struggle that has occupied most of the sūrah.

Kufikia wakati huo, baada ya Vita vya Badr, Mtume Muhammad ﷺ alikuwa amewafukuza kutoka Madina kabila la Kiyahudi la Qaynuqā, kutokana na shughuli zao za fitina na uasi. Walikuwa wamevunja makubaliano aliyofanya nao alipofika Madina na alipoanzisha dola ya Kiislamu iliyojumuisha makabila ya Kiarabu ya Aws na Khazraj. Makabila ya Kiyahudi ya al-Nađīr na Qurayżah, pamoja na jamii ndogo za Kiyahudi huko Khaybar na sehemu nyingine za Arabia, waliendelea kushirikiana, wakifanya miungano na vikundi vya "wanafiki" ndani ya Madina na na washirikina wa Makka na maeneo ya karibu na Madina, wakipanga njama za kuidhoofisha na kuiangamiza dola changa ya Kiislamu.

The Prophet Muĥammad had by that time, in the wake of the Battle of Badr, banished the Jewish tribe of Qaynuqā from Madinah, in response to their seditious and subversive activities. They had reneged on agreements he made with them upon his arrival in Madinah and his establishment of a Muslim state incorporating the Arab tribes of Aws and Khazraj. The Jewish tribes of al-Nađīr and Qurayżah and the smaller Jewish communities in Khaybar and other parts of Arabia continued to work together, forging alliances with pockets of “hypocrites” inside Madinah and with the idolaters in Makkah and around Madinah, hatching plots to subvert and destroy the young Muslim state.

Mapema katika sura hii, Mayahudi wanaonywa juu ya hatima kama ile ya Waarabu wasiokuwa Waislamu, iwapo watadharau uwezo wa Waislamu wa kulipiza. Tunasoma: "Waambie wale waliokufuru: 'Mtashindwa na mtakusanywa kuelekea Jahannamu, mahali pabaya pa kupumzikia.'"

Earlier in the sūrah, the Jews are warned against a fate similar to that of the non- Muslim Arabs, if they underestimated the Muslims’ ability to retaliate. We read: “Say to those who disbelieve: ‘You shall be overcome and gathered unto Hell, an evil resting place.

Umepewa ishara katika majeshi mawili yaliyokutana vitani. Moja lilipigania sababu ya Mungu, na jingine lilikuwa jeshi la makafiri. Waliona kwa macho yao wenyewe kwamba upande wa pili walikuwa mara mbili ya idadi yao. Lakini Mungu huimarisha kwa msaada wake yule anayemtaka. Kwa hakika, katika hili kuna funzo kwa wote wenye macho ya kuona.” (Aya ya 12-13)

Wasiruhusu wale wanaobakhili kwa kile ambacho Mwenyezi Mungu amewapa katika fadhila Zake wadhani kwamba hilo ni jema kwao. Hakika ni baya kwao. Kile walichobakhili nacho kitanyongwa shingoni mwao Siku ya Kiyama. Mwenyezi Mungu ndiye Mrithi wa mbingu na ardhi, na Mwenyezi Mungu anajua yote mnayoyafanya. Mwenyezi Mungu amekwisha sikia kauli ya wale waliosema: “Hakika Mwenyezi Mungu ni maskini, nasi ni matajiri.” Tutayaandika waliyoyasema, na kuua kwao manabii bila haki, na Tutasema: “Onjeni sasa adhabu ya moto unaowaka. Hili ni kwa sababu ya yale yaliyotendwa na mikono yenu. Mwenyezi Mungu kamwe hamdhulumu hata kidogo waja Wake.” (Aya 180-2)

Let not those who niggardly cling to all that God has bestowed on them of His bounty think that this is good for them. Indeed, it is bad for them. That to which they niggardly cling will hang around their necks on the Day of Resurrection. To God belongs the heritage of the heavens and the earth, and God is well aware of all that you do. God has certainly heard the words of those who said: “God is poor, and we are rich.” We shall record what they have said, and also their slaying of prophets against all right, and We shall say: “Taste now the torment of burning. This is on account of what your own hands have wrought. Never does God do the slightest injustice to His servants.” (Verses 180-2)

Hatuna riwaya yoyote yenye uthibitisho mkubwa kuhusu ni nani hasa anayekusudiwa katika aya ya kwanza ya sehemu hii; yaani, wale wanaoonywa dhidi ya ubakhili na matokeo ya ubakhili wao Siku ya Kiyama. Ukweli kwamba aya hii imetokea katika sehemu hii mahsusi ya sura unaongeza umuhimu wa aya zinazofuata, zinazozungumzia Mayahudi. Ni wao, laana ziwashukie, waliosema, "Mwenyezi Mungu ni maskini nasi ni matajiri." Pia ni wao waliodai kwamba Mungu aliwaamuru hasa wasimwamini mtume yeyote asiyewaletea sadaka ya kuteketezwa.

We do not have any highly authentic report as to whom the reference is directly made in the first verse of this passage; that is, those who are warned against being miserly and the result of their miserliness on the Day of Judgement. The fact that it occurs at this particular point in the sūrah adds relevance to the following verses which speak of the Jews. It is they, confound them, who said, “God is poor and we are rich.” It is also they who claimed that God specifically charged them not to believe in any messenger unless he brought them a burnt offering.

Inaonekana kwamba kifungu chote kiliteremshwa wakati Mayahudi walipoitwa kutekeleza ahadi zao za kifedha chini ya mkataba wao na Nabii ﷺ.

It appears that the whole passage has been revealed when the Jews were called upon to honour their financial commitments under their treaty wits the Prophet.

Waliitwa pia kumwamini Nabii kuwa ni Mjumbe wa Mungu, na kutoa kwa ukarimu kwa ajili ya njia ya Mungu.

Hapa sūrah inaizungumzia jumuiya ya Waislamu, ikieleza maadili wanayopaswa kuyathamini, na kwa ajili ya kuyatetea ambayo wanapaswa kujitolea kwa dhabihu. Pia inazungumzia magumu na mateso ambayo bila shaka watakutana nayo njiani, na inawahimiza Waislamu kusimama imara, kuonyesha azma thabiti, na kudumu daima katika kumcha Mungu.

Here the sūrah addresses the Muslim community, explaining the values it should hold dear, and for which it should make sacrifices. It also speaks of the hardships and the suffering which it is bound to encounter on the way and encourages the Muslims to remain steadfast, show strong resolve and to always maintain fear of God:

Kila nafsi itaonja mauti, na hakika mtapewa ujira wenu siku ya Kiyama kikamilifu. Basi atakayeepushwa na Moto na kuingizwa Peponi, hakika atakuwa amefuzu. Na maisha ya dunia si chochote isipokuwa starehe ya udanganyifu. Hakika mtajaribiwa katika mali zenu na nafsi zenu; na hakika mtasikia kutoka kwa wale waliopewa Kitabu kabla yenu, na kutoka kwa wale waliomshirikisha Mungu, maneno mengi ya kuudhi. Lakini mkisubiri na kumcha Mungu, basi hayo ndiyo mambo yanayohitaji azma thabiti.” (Aya 185-186)

Every soul shall taste death, and you shall be paid on the Day of Resurrection only that which you have earned. He who shall be drawn away from the Fire and brought into paradise shall indeed have gained a triumph. The lift of this world is nothing but an illusory enjoyment. You shall most certainly be tried in your possessions and in your persons; and you shall hear much hurting abuse from those who were given revelations before you and from those who set up partners with God. But if you persevere and continue to fear God — that is indeed a matter requiring strong resolve.” (Verses 185-6)

Ukweli kwamba maisha haya ya duniani yamewekewa tarehe fulani, ambayo bila shaka itafika, lazima uwe umethibitika vizuri mioyoni mwa waumini. Watu wema pamoja na watu waovu hakika watakufa. Wale wanaopigana vita vya jihadi na wale wanaolegea, wale wanaojivunia imani yao na wale wanaonyenyekezwa na wengine, mashujaa wasiokubali dhuluma na waoga watakaofanya lolote ili kubaki hai, wale walio na matarajio makubwa na wale wanaotafuta starehe ya bei nafuu tu, wote watakufa.

The fact that this life on earth is limited to a certain date, which will inevitably come must be well established in believers’ hearts. Good people as well as bad people will certainly die. Those who fight a campaign of jihād and those who slacken, those who feel pride in their faith and those who are humbled by others, the brave who accept no injustice and the cowards who will do anything to remain alive, those who have great aspirations and the ones who seek only cheap enjoyment, will all die.

Hakika mtajaribiwa katika mali zenu na nafsi zenu; na mtasikia matusi mengi yenye kuumiza kutoka kwa wale waliopewa Kitabu kabla yenu na kutoka kwa wale wanaomshirikisha Mungu. Lakini mkisubiri na kumcha Mungu, basi hilo ni jambo la azma kubwa. (Aya ya 186)

You shall most certainly be tried in your possessions and in your persons; and you shall hear much hurting abuse from those who were given revelations before you and from those who set up partners with God. But if you persevere and continue to fear God — that is indeed a matter requiring strong resolve. (Verse 186)

Katika aya hii, Mungu anawaambia waumini waziwazi kwamba watalazimika kupitia majaribu na mitihani itakayowagusa wao pamoja na mali zao. Wanapaswa kuvumilia na kubaki imara ili kujithibitisha kuwa wanastahili imani ya Mungu na thawabu yake kubwa. Ni mwenendo wa asili wa mambo, linapokuja suala la kuanzishwa kwa dini yoyote katika maisha halisi, kwamba wafuasi wake wapaswa kukabiliana na mtihani mgumu.

In this verse, God tells the believers in no uncertain terms that they will have to undergo tests and trials which will affect them and their possessions. They have to persevere and remain steadfast in order to prove themselves worthy of God’s trust and His great reward. It is the natural way of things when it comes to the establishment of any faith in real life that its advocates should stand a hard test.

Hakuna njia ya kuepuka ukweli kwamba watalazimika kuonyesha subira yao katika dhiki, upinzani wao usioyumba na azma yao thabiti, pamoja na utayari wao wa kutoa dhabihu chochote kinachohitajika, cha mali zao na cha nafsi zao. Hii ndiyo njia pekee ya kwenda peponi, ambayo haiwezi kufikiwa bila dhabihu na taabu. Jahannamu, kwa upande mwingine, imezungukwa na starehe rahisi na vishawishi. Zaidi ya hayo, hakuna njia nyingine ya kuunda jamii itakayokuwa mbeba bendera ya Uislamu na kutekeleza wajibu wake. Jamii hii lazima ipate elimu na malezi ya kina ili kuimarisha uwezo na nguvu zake. Njia pekee ni kutekeleza kwa vitendo wajibu uliowekwa na imani yao, na kwa kupata maarifa ya kweli na ya kivitendo kuhusu maisha na watu jinsi walivyo. Majaribu yanahitajika ili wale tu walio imara zaidi katika imani waendelee kulingania wito wa Kiislamu. Ni watu wa namna hiyo tu wanaostahili kuulingania, kwa kuwa wao pekee ndio wenye vifaa kamili vya kukabidhiwa jukumu hilo.

There is no escaping the fact that they will have to demonstrate their patience in adversity, their determined resistance and strong resolve as also their readiness to sacrifice whatever is required of their possessions and their persons. This is the only way to heaven which cannot be attained without sacrifice and hardship. Hell, on the other hand, is surrounded by easy pleasures and temptations. Moreover, there is no other way to mould the community which will become the standard-bearer of Islam and discharge its duties. This community must receive thorough education and cultivation in order to heighten its potentials and strengths. The only way is the practical discharge of the duties imposed by their faith and by their gaining a true and practical knowledge of life and people as they are. The trials are needed so that only the strongest in faith continue to advocate the Islamic call. It is only such people that are worthy of its advocacy since only they are fully equipped to be so entrusted.

Sura hii inaendelea kufichua watu wa wahyi wa kale ambao wamevunja agano lao na Mwenyezi Mungu. Mwenyezi Mungu aliwachukulia ahadi kwamba pindi alipowateremshia Maandiko, daima wangeyafanya yajulikane kwa watu.

The sūrah continues to expose the peoples of earlier revelations who have contravened their covenant with God. God took a pledge from them that when He revealed to them the Scriptures that they would always make them known to people.

Hata hivyo, hawakutimiza ahadi zao, nao wakaficha yale yaliyokabidhiwa kwao katika wahyi wa Mwenyezi Mungu:

They, however, did not honour their pledges and concealed what had been entrusted to them of God’s revelations:

Mungu alichukua ahadi kutoka kwa wale waliopewa Wahyi (alipowaamuru): "Ieleweshe watu wote wala msiifiche." Lakini wakaitupa nyuma ya migongo yao na kuibadilisha kwa bei ndogo. Uovu ni kile walichojipatia badala yake. Usidhani kwamba wale wanaofurahia matendo yao na wanapenda kusifiwa kwa yale ambayo hawakuyafanya — usidhani kwamba watakwepa adhabu. Mateso makali yanawangojea. Ufalme wa mbingu na ardhi ni wa Mungu; naye ana uwezo juu ya kila kitu. (Aya 187-189)

God has made a covenant with those who were granted revelations (when He bade them): ‘Make it known to mankind and do not conceal it.” But they cast it behind their backs and bartered it away for a trifling price. Evil is that which they have taken in exchange for it. Do not think that those who exult in their deeds and love to be praised for what they have not done — do not think that they will escape punishment. A grievous suffering awaits them. To God belongs the dominion of the heavens and the earth; and He has power over all things. (Verses 187-9)

Sūrah hii inaeleza mifano mingi ya yale ambayo watu wa dini zilizotangulia, hasa Mayahudi, walikuwa na hamu ya kuyafanya au kuyasema. Miongoni mwa haya, lililo zito zaidi ni kuficha ukweli kwao na jitihada zao za kuuchanganya ukweli na uongo. Walilenga kuleta shaka na kutokuwa na uhakika katika msingi wa dini, pamoja na katika ukweli wa ujumbe wa Uislamu. Walijitahidi sana kuficha ukweli kwamba Uislamu unashiriki na dini zilizotangulia kanuni zao za msingi, kiasi kwamba Uislamu unazithibitisha na kuzikubali. Taurati ilikuwa mikononi mwao, ikiwaambia kwamba ujumbe wa Muhammad ﷺ ni wa kweli na kwamba unatoka chanzo kile kile.

The sūrah relates many examples of what the people of earlier religions, particularly the Jews, were keen to do or say. Most serious among these was their concealment of the truth and their attempt to confuse that truth with falsehood. They aimed to create doubt and uncertainty in the basic concept of religion as well as in the truthfulness of the message of Islam. They tried hard to conceal the fact that Islam shared with past religions their basic principles to the extent that Islam endorsed them and they confirmed it. The Torah was in their hands telling them that the message of Muĥammad was true and that it originated from the same source.