Katika sehemu hii, aya ya 93 hadi 120, tunashuhudia kilele cha mdahalo pamoja na watu wa wahyi wa awali. Ingawa dhana zilizoelezwa hapa si sehemu ya mdahalo pamoja na ujumbe wa Wakristo wa Najrān, zina mada moja, na hivyo zinakamilisha na kuendana na mdahalo huo. Sehemu hii inawalenga hasa Mayahudi, ikipinga njama zao na hila zao dhidi ya Waislamu wa Madinah, na inaongoza kwenye mpasuko kamili na wa jumla kati ya pande hizo mbili. Zaidi ya hapo, inaelekeza umakini wake kikamilifu kwa jamii ya Waislamu, ikibainisha utambulisho wao halisi, mtindo wao wa maisha na wajibu wao, kwa njia inayofanana na ile ambayo Qur’ān ilitumia katika sūrah iliyotangulia, al-Baqarah, au Ng'ombe. (Juzuu 1, uk. 99 na kuendelea)

In this passage, verses 93 to 120, we witness the culmination of the debate with the people of earlier revelations. Although the concepts outlined here do not form part of the debate with the Najrān Christian delegation, they share a common theme and, thereby, complement and resonate with that debate. The passage addresses the Jews in particular, countering their intrigues and scheming against the Muslims of Madinah, and leads to a complete and total break between the two camps. Further on, it directs its attention fully to the Muslim community, pointing out their true identity, their way of life and their obligations, in a similar manner adopted by the Qur’ān in the previous sūrah, al-Baqarah, or The Cow. (Volume 1, pp. 99 ff)

Sehemu hii inaanza kwa kuthibitisha kwamba Wana wa Israeli waliruhusiwa kula aina zote za vyakula, isipokuwa kile ambacho Israeli (Yakobo) alijiharamishia mwenyewe na watu wake kukila kabla ya Tawrati kuteremshwa kwa Musa. Kauli hii inaonekana kuja kujibu pingamizi walizotoa Wana wa Israeli dhidi ya Qur’ani kwa kuhalalisha baadhi ya vyakula ambavyo vilikuwa vimeharamishwa kwao. Ukweli ni kwamba, bila shaka, vyakula hivyo viliharamishwa kwa Wana wa Israeli peke yao kama adhabu kwa makosa yao.

This section opens by the affirmation that the Israelites were permitted to eat all types of food with the exception of what Israel (Jacob) had chosen to forbid himself and his people from eating before the Torah was revealed to Moses. This statement appears to come in reply to objections raised by the Israelites against the Qur’ān for making permissible certain foods that have been forbidden to them. The reality is, of course, that these were forbidden only to the Israelites as punishment for their transgressions.

Hujibu pingamizi lao kuhusu mabadiliko ya upande ambao Waislamu wanauelekea wakati wa sala, yaani qiblah, jambo ambalo limefafanuliwa kikamilifu katika sura al-Baqarah. Inaeleza kwamba Al-Ka'bah ni Nyumba iliyojengwa na Ibrahimu, mahali pa kwanza pa ibada kuanzishwa kwa ajili ya wanadamu duniani. Kwa kuwa wao wanadai kuwa wazao wa Ibrahimu, mtazamo wao unaonekana kuwa wa kulaumiwa zaidi! Kisha inaendelea kuwalaani watu wa wahyi wa awali kwa kukataa ufunuo wa Mwenyezi Mungu, kwa kuwageuza watu kutoka katika njia ya Mungu, kwa kukataa kutii amri Zake, na kwa mwelekeo wao wa kupotoka kama sifa kuu ya maisha yao, ilhali wanaijua kweli vizuri.

Sema: “Mungu anasema kweli. Basi fuateni dini ya Ibrahimu, aliyejiepusha na yote ya uongo, wala hakuwa miongoni mwa wale wanaomshirikisha Mungu. “Nyumba ya kwanza kuwekwa kwa ajili ya wanadamu ni hakika ile iliyoko Bakka: yenye baraka, na mwongozo kwa walimwengu wote, yenye ishara zilizo wazi.” (Aya 95-96)

Say: “God speaks the truth. Follow, then, the creed of Abraham, who turned away from all that is false and was not one of those who associate partners with God. “The first House [of worship] ever set up for mankind was indeed the one at Bakkah: rich in blessing, and a source of guidance to all the worlds, full of clear messages. (Verses 95- 6)

Aya hii inaeleza kwamba kuelekea Al-Ka`bah ndiyo chaguo sahihi. Al-Ka`bah ndiyo Nyumba ya kwanza kabisa iliyowekwa kwa madhumuni pekee ya ibada. Mungu alimwamuru Ibrahim aijenge na kuitakasa kwa ajili ya waabudu wanaozunguka humo kwa kutufu, wanaotumia muda kuabudu ndani yake, na wanaorukuu na kusujudu hapo kwa unyenyekevu kamili kwa Mungu. Mungu ameibariki Nyumba hii na kuifanya kama taa ya mwongozo kwa wanadamu, ambapo wanapata uongofu unaowaonyesha dini ya kweli inayokubalika mbele ya Mungu, ambayo kwa hakika ndiyo itikadi ya Ibrahim mwenyewe. Hakika kuna alama zilizo wazi ndani ya Al-Ka`bah zinazoonyesha kwamba hapo ndipo mahali Ibrahim alisimama katika ibada yake. Baadhi ya wanazuoni wanapendekeza kwamba neno la Kiarabu, Maqām Ibrāhīm, linalotumika katika aya hii na kutafsiriwa katika tafsiri yetu kama "mahali Ibrahim alipositisha", linarejelea jiwe la kale ambalo Ibrahim alisimama juu yake alipojenga Al-Ka`bah. Lilikuwa likishikamana na ukuta wa Al-Ka`bah, lakini Khalifa wa pili, `Umar, alilisogeza nyuma ili watu wanaofanya ţawāf (yaani kuzunguka Al-Ka`bah) wasiwasumbue wale wanaosali nyuma yake. Tumeamriwa na Mungu kuifanya sehemu hiyo kuwa mahali pa kusali: "Fanyeni mahali alipositisha Ibrahim kuwa mahali pa kuswalia." (Al-Baqarah 2: 125)

This verse explains that to face the Ka`bah is the proper choice. The Ka`bah is the first House ever set up for the exclusive purpose of worship. God commanded Abraham to build it and to consecrate it for worshippers who either walk round it, spend periods of time worshipping in it and who bow and prostrate themselves there in total submission to God. God has blessed this House and made it like a beacon for mankind where they find guidance showing them the true faith acceptable to God, which is indeed the creed of Abraham himself. There are indeed clear signs in the Ka`bah which show that it is the place where Abraham stood in his worship. Some scholars suggest that the Arabic term, Maqām Ibrāhīm, which is used in this verse and rendered in our translation as “the spot where Abraham stood”, refers to the ancient stone on which Abraham stood when he built the Ka`bah. It used to be stuck to the wall of the Ka`bah, but the second Caliph, `Umar, moved it back so that people doing the ţawāf (i.e. walking round the Ka`bah) did not disturb those who prayed behind it. We are commanded by God to make that spot a place where we pray: “Establish the spot where Abraham stood as a place of worship.” (Al-Baqarah 2: 125)

Baada ya kutoa ufafanuzi huu, sura inamwamuru Mtume ﷺ awaeleze watu wa wahyi zilizotangulia, na kulaani mwelekeo wao kuelekea ukweli wa ujumbe wa Kiislamu. Wao wanaujua ukweli huu vizuri, lakini wanajaribu kuwageuza watu wasiufuate. Wanakanusha ufunuo wa Mungu ingawa wanaushuhudia, na wana hakika kwamba ufunuo huu ni wa kweli: "Sema: 'Enyi watu wa wahyi zilizotangulia, kwa nini mnakanusha ufunuo wa Mungu, na hali Mungu mwenyewe ni shahidi wa yale mnayoyafanya?' Sema:

Having provided this clarification, the sūrah instructs the Prophet to address the people of earlier revelations denouncing their attitude towards the truth of the Islamic message. They know this truth full well, yet they try to turn people away from it. They disbelieve in God’s revelations although they bear witness to them and they are certain that these revelations are true: “Say: ’People of earlier revelations, why do you disbelieve in God’s revelations, when God Himself is witness to all that you do?’ Say:

"Enyi watu wa vitabu vilivyotangulia, kwa nini mnawazuia wale walioamini kutoka katika njia ya Mwenyezi Mungu, mkitafuta kuifanya ionekane potofu, na hali ninyi wenyewe mnashuhudia [kuwa ni sawa]? Mwenyezi Mungu hayuko mbali na mnayoyatenda."" (Aya ya 98-9)

’People of earlier revelations, why do you try to turn those who have come to believe away from the path of God, seeking to make it appear crooked, when you yourselves bear witness [to its being straight’? God is not unaware of what you do.’” (Verses 98-9)

Maonyo kama haya yanatolewa katika sura hii kama katika nyingi nyingine. Ni onyo lenye nguvu sana kwa sababu halizungushi maneno kuhusu jambo linalohusika.

Similar denunciations are made in this sūrah as in many others. It is a highly effective denunciation because it does not mince words about the matter in question.

Mtazamo wa watu wa wahyi wa zamani umeelezwa kwa ukweli, na wanaonyeshwa katika rangi zao halisi, ingawa wanajaribu kujionyesha kama watu wenye imani wakati kwa kweli ni makafiri. Wanakanusha Qur’ān, ambayo imeteremshwa na Mwenyezi Mungu. Yeyote anayekanusha sehemu yoyote ya kitabu cha Mwenyezi Mungu anakanusha kitabu chote hicho. Kama wangekuwa waumini wa kweli katika sehemu ya kitabu cha Mwenyezi Mungu kilichoteremshwa kwao, wangemwamini kila mtume aliyetumwa na Mwenyezi Mungu baada ya mtume wao wenyewe. Kiini cha imani ya Kiungu ni kimoja. Yeyote anayelijua hilo anajua kwa hakika kwamba kile kinachohubiriwa na mitume waliofuata pia ni kweli.

The attitude of the people of earlier revelations is truthfully described, and they are shown in their true colours, even though they try to appear as people who have faith when they are in reality unbelievers. They disbelieve in the Qur’ān, which is revealed by God. Anyone who disbelieves in any part of God’s book disbelieves in the whole of that book. Were they true believers in the part of God’s book which has been revealed to them, they would have believed in every messenger sent by God after their own messenger. The essence of Divine faith is the same. Anyone who knows it knows for certain that whatever is preached by subsequent messengers is also true.

Enyi mlioamini! Mkiwasikiliza baadhi ya wale waliopewa Kitabu, watawarudisha kwenye ukafiri baada ya nyinyi kuwa Waumini. Lakini mtawezaje kukufuru na hali Aya za Mwenyezi Mungu zinasomwa kwenu, na Mtume wake yumo miongoni mwenu? Na atakayeshikamana sana na Mwenyezi Mungu, basi amekwisha ongozwa kwenye njia iliyo nyoofu. (Aya 100-101)

Believers! If you pay heed to some of those who have been given revelations, they will cause you to renounce the truth after you have accepted the faith. But how can you sink into disbelief when God’s revelations are being recited to you and His messenger is in your midst? He who holds fast to God has already been guided along a straight path. (Verses 100-1)

Baada ya kujibu hoja zote zilizotolewa na Wakristo na Mayahudi dhidi ya ujumbe wa Uislamu, sura sasa inaelekeza hotuba ya moja kwa moja kwa jamii ya Waislamu. Hotuba hiyo inaanza kwa onyo kali la kutosikiliza madai ya uongo yanayotolewa na wafuasi wa dini nyingine, kisha inaeleza sifa muhimu za jamii ya Waislamu, mbinu zake, imani zake na mtindo wake wa maisha.

Having answered all the arguments advanced by Christians and Jews against the message of Islam, the sūrah now makes this direct address to the Muslim community, which begins with a stern warning against paying heed to false claims made by followers of other religions, and outlines the essential characteristics of the Muslim community, its methods, beliefs and way of life.

Jumuiya ya Waislamu inatekeleza mfumo wa Kimungu unaoifanya kuwa ya kipekee miongoni mwa mataifa yote ya dunia. Kuwepo kwake kunatokana na mfumo huu, ambao nao unaipa jukumu ambalo haliwezi kutekelezwa na jumuiya nyingine yoyote. Ni lazima iutekeleze mfumo huu wa Kimungu kwa vitendo ili uonekane machoni mwa wote kuwa ni halisi na wa kiutendaji. Kwa hiyo kauli na vifungu vinageuzwa kuwa matendo. Vinabainisha viwango vya kimaadili, huibua hisia fulani, na kuanzisha mahusiano fulani.

The Muslim community implements a Divine system which makes it unique among all nations of the world. It owes its very existence to this system which, in turn, assigns to it a role which cannot be played by any other community. It has to establish this Divine system in practice so that it appears to all eyes as real and practical. Statements and clauses are thus translated into actions. They define moral standards, generate certain feelings and establish certain relations.

Hata hivyo, jamii ya Waislamu haiwezi kuendelea katika njia yake sahihi, kutambua madhumuni ya kuwepo kwake, na kufanya nadharia hiyo kuwa halisi, isipopokea maelekezo yake kutoka kwa Mungu peke yake. Ni kwa njia hii pekee ndipo jamii ya Waislamu inaweza kuchukua uongozi wa wanadamu. Hili linawazuia kabisa uwezekano wowote wa kufuata au kuzingatia binadamu yeyote. Chaguo lililo mbele ya jamii ya Waislamu ni kufuata mwelekeo huu unaoamriwa na imani yao, au kuzama katika kukufuru kabisa.

Mtume ﷺ alikuwa akichukua msimamo mkali sana kwa Maswahaba zake katika mambo ya imani na kuhusu mwenendo wao wa maisha. Wakati huo huo, aliwaruhusu kutumia busara zao katika mambo ya kivitendo yanayotegemea uzoefu na maarifa.

The Prophet used to adopt a very strict attitude with his Companions in matters of faith and with regard to their way of life. At the same time, he allowed them to use their discretion in practical matters which rely on experience and knowledge.

Mifano ya hilo ni mkakati wa kijeshi, kilimo, na mambo yote ya kisayansi tupu ambayo yanahusu uwanja usio na uhusiano wowote na imani, mfumo wa kijamii, au mahusiano yanayodhibiti maisha ya mwanadamu. Mtindo wa maisha unaochaguliwa na mtu binafsi au jamii fulani hauna uhusiano wowote na sayansi safi au sayansi tumika.

Examples of these include military strategy, agriculture and all purely scientific matters which belong to a domain that has no bearing on faith, social system or the relationships which regulate man’s life. The way of life adopted by an individual or a certain society has nothing to do with pure or applied science.

Dini ya Uislamu, ambayo imeteremshwa ili kuendesha maisha ya binadamu kulingana na mwongozo fulani wa Kimungu, inamwelekeza wazi binadamu kutafuta elimu na kunufaika na kila ugunduzi wa kimaada au maendeleo ya kisayansi, mradi jambo hilo lifanywe ndani ya mfumo wa kutekeleza mwongozo wa maisha wa Uislamu wenyewe.

The religion of Islam, which has been revealed to conduct human life according to a certain Divine method, makes its directive clear to man to seek knowledge and to benefit by every material discovery or scientific advance, provided that this is made within the context of implementing Islam’s own method of life.

Imam Ahmad anasimulia, kwa mamlaka ya `Abdullah ibn Thabit, kwamba siku moja `Umar alimwendea Mtume na kusema: “Ewe Mjumbe wa Mungu! Nimemwomba rafiki yangu Myahudi kutoka kabila la Quraiżah aniandikie misingi ya mafundisho ya Torati. Je, nikusomee?” Uso wa Mtume ulibadilika rangi `Umar alipoyasema hayo. `Abdullah ibn Thabit alimgeukia `Umar na kusema: “Je, huoni sura ya uso wa Mjumbe wa Mungu?” `Umar akasema mara moja: “Ninaamini Mungu kuwa Bwana wangu pekee, nakubali Uislamu kuwa dini yangu, na Muhammad ﷺ kuwa Mjumbe wa Mungu.” Uso wa Mtume ulirudia rangi yake ya kawaida, akasema: “Kwa Yule ambaye roho yangu imo mikononi mwake, lau Musa angerudi kwenu kesho, mkamfuata yeye na kuniacha mimi, mtapotea. Ninyi ni fungu langu kati ya mataifa, nami ni fungu lenu kati ya Manabii.” Hadithi iliyopokewa na Jabir inamnukuu Mtume ﷺ akisema: “Msiwaulize watu wa wahyi wa kale kitu chochote, kwani hawatawaongoza sawasawa wakishapotea. Mtakuwa na moja ya njia mbili: ama mtakubali uongo, au mtakataa ukweli. Lau Musa angekuwa hai miongoni mwenu, njia pekee halali kwake ingekuwa kunifuata mimi.” Mtume ﷺ pia ananukuliwa akisema:

Mwenyezi Mungu anaonya jumuiya ya Waislamu kwamba haiwezi kutumaini kutekeleza mfumo wa maisha wa Kiislamu wala kutimiza amana kubwa ambayo Mungu ameiweka mikononi mwake, isipokuwa ikiwa imepata sifa mbili za msingi, nazo ni imani na udugu. Lazima iwe na imani inayoweka hofu ya Mungu daima akilini mwake. Pia lazima ifanye udugu katika Uislamu kuwa halisi. Ni kupitia udugu huu tu ambapo jumuiya ya Waislamu inaweza kupata nguvu zake na kuweza kutekeleza wajibu wake muhimu zaidi katika maisha na historia ya binadamu, yaani, wajibu wa kuamrisha yaliyo mema na kukataza yaliyo maovu. Kwa maneno mengine, inakuza kila jambo jema katika maisha ya binadamu na kuliondoa kila uovu.

God warns the Muslim community that it cannot hope to implement the Islamic way of life or fulfil the great trust God has placed in it, unless it acquires the two basic qualities of faith and brotherhood. It must have a faith which keeps the fear of God ever present in its mind. It must also make brotherhood in Islam a reality. Only through this brotherhood can the Muslim community acquire its strength and be able to play its most important role in human life and history, namely, the role of enjoining what is right and forbidding what is wrong. In other words, it promotes every good thing in human life and purges it from every evil.

Enyi mlioamini! Mcheni Mwenyezi Mungu kama inavyostahili kumcha, wala msife isipokuwa mkiwa Waislamu kweli. Shikamaneni wote kwa pamoja na kamba ya Mwenyezi Mungu, wala msifarakane. Kumbukeni neema ya Mwenyezi Mungu juu yenu: mlipokuwa maadui, akaziunganisha nyoyo zenu, na kwa neema yake mkawa ndugu; na mlipokuwa ukingoni mwa shimo la moto, akakuokoeni nalo. Hivyo ndivyo Mwenyezi Mungu anavyokubainishia ishara zake, ili mpate kuongoka. (Aya 102-103)

Believers! Fear God as you rightly should, and do not allow death to overtake you before you have surrendered yourselves truly to Him. Hold fast, all of you together, to the bond with God and do not be disunited. And remember the blessings God has bestowed on you: how, when you were enemies (to one another] He united your hearts and, by His grace, you have become brothers; and how, when you were on the brink of an abyss of fire, He saved you from it. Thus God makes clear His revelations to you, so that you may be rightly guided. (Verses 102-3)

Imani na udugu ni nguzo mbili ambazo muundo wa jamii ya Kiislamu umejengwa juu yake. Mojawapo kati yao likiporomoka, kuwepo kwa jamii ya Kiislamu kunadhoofika, na nafasi yake kubwa inapoteza maana yote. Nguzo ya kwanza ni kuwa na imani na kumcha Mungu. Ni kupitia kumcha huko tu ndipo mtu anaweza kutekeleza wajibu wake kwa Mungu, kwa sababu kunamfanya awe macho kila wakati. Hapotezi kamwe kuwa na wajibu wake, hata kwa dakika moja ya mchana au usiku.

Faith and brotherhood are the two pillars upon which the structure of the Muslim community is built. If either of them collapses, the very existence of the Muslim community is undermined, and its great role comes to nothing. The first pillar is that of having faith and fear of God. It is only through such fear that man can fulfil his duties towards God because it makes him always alert. He does not lose sight of his duty for a moment of day or night.

Kazi ya jamii ya Waislamu ni kutekeleza njia ya Mwenyezi Mungu katika jamii ya binadamu, na kusaidia haki ishinde batili, na wema ushinde uovu. Kazi hii imeelezwa katika aya ifuatayo: “Na iwepo miongoni mwenu kundi la watu wanaowaita kwenye kheri, na kuamrisha mema na kukataza maovu. Hao ndio wenye kufaulu.” (Aya ya 104)

The task of the Muslim community is to implement the Divine method in human society, and to help truth to triumph over falsehood, goodness over evil. This task is stated in the following verse: “Let there become of you a nation that invites to all that is good, enjoin the doing of what is right and forbid what is wrong. Such are they who shall prosper.” (Verse 104)

Ni lazima jumuiya hii iwepo ili kuwaalika watu wote kwenye yaliyo mema, na kuamrisha yaliyo sahihi na kukataza yaliyo maovu. Kauli ya Qur'ani inafahamisha kwamba jambo hili lazima lifanywe kupitia mamlaka halisi inayoweza kuwaalika, kuamrisha na kukataza. Kila mtu anaweza kuwa na uwezo wa kuwaalika kwenye yaliyo mema, lakini hakuna mtu awezaye kuamrisha na kukataza isipokuwa awe na mamlaka halisi.

It is imperative for this community to come into existence so as to invite all to that which is good, and to enjoin what is right and forbid what is wrong. The Qur’ānic statement imparts that this must be done through a real authority which can invite, enjoin and forbid. Anyone may be able to invite to what is good, but no one can enjoin and forbid unless he is equipped with real authority.

Huu ndio mtazamo sahihi wa Kiislamu kuhusu jambo hili. Ni lazima kuwepo na mamlaka itakayoshika jukumu la kuhimiza yaliyo mema na kuondoa yaliyo maovu. Vipengele vinavyounda mamlaka hiyo ni lazima viungane pamoja, vishikamane na uhusiano wao na Mwenyezi Mungu, na vigeuze undugu wao kuwa uhalisia. Sharti zinazowezesha mamlaka hii kutekeleza mbinu ya Kimungu maishani ni imani na undugu. Mbinu ya Kimungu haiwezi kutekelezwa bila "kuwaalika" wengine kwenye kila jema, ili watu watambue hali halisi ya mbinu hii ya Kimungu. Pia inahitaji mamlaka hai ya "kuamrisha" lililo sahihi na "kukataza" lililo baya. Mamlaka kama hiyo lazima itiiwe. Mwenyezi Mungu anasema: "Hatukumtuma Mtume yeyote ila atiiwe kwa idhini ya Mwenyezi Mungu." (Al-Nisā' 4:64) Kwa hiyo, mbinu ya Mwenyezi Mungu si mahubiri na maelezo ya maneno tu. Hiyo ni sehemu moja tu yake. Sehemu nyingine ni juhudi hai na endelevu za kukuza kila jambo la haki katika maisha ya binadamu na kupunguza kwa kiwango cha chini kabisa kila jambo ovu. Kwa njia hii, mila za jumuiya nzuri ya Kiislamu zitalindwa dhidi ya matakwa ya yeyote mwenye uwezo wa kuilazimisha jumuiya maslahi yake binafsi. Pia zitalindwa dhidi ya unyanyasaji wowote au utumwa wa matamanio na maslahi binafsi.

This is the proper Islamic view of the matter. It is essential that there should be an authority to undertake the task of advocating what is good and removing what is evil. The units which constitute this authority must combine together, hold fast to their bond with God, and translate their brotherhood into a reality. The prerequisites enabling this authority to implement the Divine method in life are faith and brotherhood. The Divine method cannot be put into practice without “inviting” others to every good so that people realise the true nature of this Divine method. It also requires an active authority to “enjoin” what is right and “forbid” what is wrong. Such an authority must be obeyed. God says: “We have sent every messenger in order to be obeyed with God’s leave.” (Al-Nisā’ 4:64) Hence, God’s method is not merely preaching and verbal explanation. This is only one part of it. The other part is an active and sustained effort to promote every right thing in human life and to reduce to a minimum every wrong. In this way, the traditions of the good Muslim community will be protected against the whims of anyone who has the power to impose his own interests on the community. It also protects these traditions against all abuse or subservience to personal desire or interest.

Onyo jipya linatolewa hapa kwa jamii ya Waislamu dhidi ya kugombana wao kwa wao. Mfano unatajwa wa watu wa wahyi wa awali ambao walikabidhiwa kutekeleza mwenendo wa Mwenyezi Mungu, lakini wakaruhusu mgawanyiko na mzozo kuingia katikati yao. Kwa hiyo, Mungu aliwanyima nafasi ya uongozi na badala yake akaikabidhi nafasi hiyo kwa jamii ya Waislamu, ambayo inadumisha uhusiano wao wa undugu. Zaidi ya hayo, wale ambao hawatatimiza wajibu wao kwa uaminifu watapewa adhabu kali siku ambayo nyuso zitang'aa au kutiwa giza: "Msifuate mfano wa wale waliogawanyika na kugombana baada ya dalili zilizo wazi kuwajia. Hawa watapata adhabu kubwa, siku ambayo nyuso zingine zitang'aa kwa furaha na nyuso zingine zitatiwa giza. Wale ambao nyuso zao zitatiwa giza [wataambiwa]: Je, mlikufuru baada ya kuukubali imani? Basi onjeni adhabu hii kwa sababu ya kuzama katika kufuru." Wale wenye nyuso zinazong'aa watakuwa katika rehema ya Mwenyezi Mungu; watakaa humo milele. (Aya 105-107)

A fresh warning to the Muslim community against falling out with one another is added here. The example of those people of earlier revelations who were entrusted with the implementation of God’s method but who allowed division and conflict to creep into their ranks is given. Therefore, God deprived them of the leadership position and instead assigned that role to the Muslim community, which fosters its bond of brotherhood. Moreover, those who are not true to their task will be sternly punished on the day when faces will either shine or be blackened: “Do not follow the example of those who became divided and fell into conflict with one another after clear proof had come to them. For these there will be grievous suffering, on the day when some faces will shine with happiness and some faces will be blackened. Those whose faces are blackened [shall be told]: Did you disbelieve after having embraced the faith? Taste, then, this suffering for having sunk into disbelief’ Those with shining faces shall be in God’s grace; they abide there for even” (Verses 105-7)

Hapa kuna tukio lenye uhai mwingi, lililochorwa kwa mtindo usioweza kuigwa wa Qur’ani. Tukio hili ni la kutisha, lakini hofu hiyo haielezwi kwa maneno wala kwa vivumishi. Inaonyeshwa kupitia watu walio hai, kupitia nyuso zao na sura zao. Tunaona nyuso zenye mng’ao na kuangaza, zilizojaa furaha na raha, na nyingine zenye huzuni, zenye vumbi na zilizokuwa nyeusi. Lakini watu hao hawaachwi peke yao kuteseka hatima yao. Wanapaswa kustahimili maneno ya kuwakaripia: “‘Je, mliikataa imani baada ya kuikubali? Basi onjeni adhabu hii kwa sababu ya kuzama kwenu katika ukafiri.’” Hali ya furaha ya kundi la pili nayo imeelezwa kwa uwazi: “Wenye nyuso zenye mng’ao watakuwa katika rehema ya Mwenyezi Mungu; watadumu humo milele.” Maelezo haya yanaongeza uhai, mwendo na mazungumzo katika tukio hili, tena kwa mtindo usioweza kuigwa wa Qur’ani.

A vivid scene, full of life, is drawn here in the inimitable style of the Qur’ān. The scene is one of horror, but the horror is not described in words or adjectives. It is represented in living human beings, in their faces and looks. We see bright, shining faces, full of joy and happiness, and others gloomy, dusty and blackened. Yet those people are still not left alone to suffer their fate. They have to put up with scourging comments: “‘Did you disbelieve after having embraced the faith? Taste, then, this suffering for having sunk into disbelief.’” The happy fortunes of the other group is also vividly described: “Those with shining faces shall be in God’s grace; they abide there for ever.” This description adds life, movement and dialogue to the scene, again in the Qur’ān’s inimitable style.

Ninyi ni umma bora kabisa iliyowahi kutolewa kwa wanadamu; mnaamrisha mema na kukataza maovu, na mnamwamini Mwenyezi Mungu. Lau watu wa Vitabu wangeamini, ingekuwa kheri kwao. Miongoni mwao wapo waumini, lakini wengi wao ni mafasiki. (Aya ya 110)

You are the best community that has ever been raised for mankind; you enjoin the doing of what is right and forbid what is wrong, and you believe in God. Had the people of earlier revelations believed, it would have been for their own good. Few of them are believers, while most of them are evildoers. (Verse 110)

Aya hii inaulizia umma wa Kiislamu ili ufahamu nafasi yake, thamani yake na hali yake halisi. Sehemu ya kwanza ya aya inaweka wajibu mzito sana juu ya jumuiya ya Waislamu, huku ikiiheshimu na kuinua hadi nafasi ambayo haiwezi kupewa jumuiya nyingine yoyote: "Nyinyi ni umma bora kabisa ulioletwa kwa ajili ya wanadamu; mnaamrisha mema na mnakataza maovu, na mnamwamini Mwenyezi Mungu." Kwanza tunabainisha kwamba kutajwa kwa jumuiya ya Kiislamu kama ile "iliyoletwa" kumetolewa kwa sauti ya kutendwa. Hii inaashiria kwamba mkono wenye ustadi mkubwa umeiunda jumuiya hii kwa umakini na kuitoa kutoka nyuma ya pazia la milele linalofunika mambo yanayojulikana kwa Mungu peke yake. Usemi uliotumika hapa unaonyesha mwendo wa upole na laini unaoleta kwenye jukwaa la kuwepo taifa zima lenye nafasi ya pekee ya kutekeleza na nafasi maalum ya kushika.

This verse describes the Muslim nation so that it becomes aware of its position, value and true nature. The first part of the verse imposes a very heavy duty on the Muslim community, while at the same time honouring and elevating it to a position which cannot be given to any other community: “You are the best community that has ever been raised for mankind; you enjoin the doing of what is right and forbid what is wrong, and you believe in God.” We note first that the reference to the Muslim community as one which “has been raised” is made in the passive voice. This suggests that a highly skilful hand has neatly moulded this community and brought it forth from behind the eternal curtain which covers things known only to God. The expression adopted here indicates a subtle and gentle movement which brings forth onto the stage of existence a whole nation which has a unique role to play and a special position to occupy.

"Ninyi ndio umma bora kabisa ambayo imewahi kuletwa kwa ajili ya wanadamu." Taifa la Kiislamu linapaswa kulielewa hili ili lijue nafasi yake na asili yake halisi. Linapaswa kujua kwamba limeletwa kwa kusudi maalum la kuchukua uongozi wa wanadamu, kwa kuwa ndilo taifa bora. Mwenyezi Mungu anataka uongozi katika sayari yetu hii uchukuliwe na nguvu za wema, si nguvu za uovu. Kwa hiyo, halipaswi kamwe kuwa upande wa kupokea, likichukua kile ambacho mataifa mengine yanatoa. Ni lazima liwe ndilo litakalowapa wengine chochote kilicho nacho cha itikadi, falsafa, maadili na elimu yenye msingi imara, na bila shaka mfumo wake kamili. Hiki ndicho wajibu wa taifa la Kiislamu, unaolazimishwa juu yake na nafasi yake ya kipekee na kusudi la kuwepo kwake. Ni wajibu wa taifa la Kiislamu kuchukua uongozi wa wanadamu wakati wote. Kwa kuuchukua, pia linajitwika majukumu fulani. Uongozi hauwezi kupewa taifa lolote linalodai kuwa nao, isipokuwa likithibitisha kwamba ni kiongozi anayestahili. Kwa itikadi yake na mfumo wake wa kijamii, jamii ya Kiislamu inastahili nafasi hii.

Hawawezi kukudhuru isipokuwa kwa kukuudhi kidogo tu; na wakikupigania, watakugeuzia migongo yao kwa kukimbia. Kisha hawatapata msaada. Fedheha itawapigia kambi popote walipo, isipokuwa wakiwa na ahadi kutoka kwa Mungu na ahadi kutoka kwa watu. Wamejipatia ghadhabu ya Mungu, na udhalili utawatanda. Hiyo ni kwa sababu waliendelea kukanusha ishara za Mungu na kuwaua Manabii bila haki. Hiyo ni kwa sababu waliendelea katika uasi wao na uvukaji wa mipaka. (Aya 111-112)

They cannot harm you beyond causing you some trifling hurt; and if they fight against you, they will turn their backs upon you in flight. Then they will receive no help. Ignominy shall be pitched over them wherever they may be, save when they have a bond with God and a bond with men. They have incurred the wrath of God and humiliation shall overshadow them. That is because they persisted in denying God’s revelations and killing the Prophets against all right. That is because they persisted in their disobedience and transgression. (Verses 111-12)

Sifa zake za kipekee zinaifanya jumuiya ya Waislamu kuwa taifa bora kabisa kuwahi kuletwa kwa ajili ya wanadamu. Baada ya kueleza sifa hizi za kuamrisha yaliyo mema na kukataza yaliyo maovu na kumwamini Mwenyezi Mungu, aya inaendelea kufafanua kwamba kuwa na imani ni bora zaidi kwa watu: “Lau watu wa Vitabu wangeamini, ingekuwa bora kwao. Miongoni mwao wako waumini, lakini wengi wao ni mafasiki.” (Aya ya 110)

Its unique qualities make the Muslim community the best nation ever to be raised for mankind. Having outlined these qualities of enjoining what is right and forbidding what is wrong and believing in God, the verse goes on to explain that to have faith is better for people: “Had the people of earlier revelations believed, it would have been for their own good. Few of them are believers, while most of them are evildoers.” (Verse 110)

Hii ni kuwatia moyo watu wa wahyi zilizotangulia wakubali dini ya Uislamu, kwa kuwa kukubali huko kuna manufaa yao wenyewe katika maisha haya na katika maisha ya Akhera. Kwa kuikubali dini, wanashinda mgawanyiko wao kuhusu dhana za kiitikadi, ambao umewanyima nafasi yoyote ya kujenga utambulisho wao wa kipekee. Dhana zao haziwezi kuwa msingi wa mfumo wa kijamii. Kwa hiyo, mifumo yao ya kijamii haina msingi imara. Hili ni kweli kwa mfumo wowote wa kijamii usiojengwa juu ya itikadi inayotoa mtazamo kamili wa uwepo, wa kusudi la uwepo wa binadamu, pamoja na nafasi ya mwanadamu katika ulimwengu. Kumwamini Mungu kuna manufaa yao wenyewe katika maisha ya Akhera, kwa kuwa ndiyo njia pekee ya kuwaepusha na hatima ya makafiri.

This serves as an encouragement to the people of earlier revelations to accept the faith of Islam, because such acceptance works for their own good in this life and in the life to come. By accepting the faith they overcome their division over ideological concepts, which has robbed them of any chance to establish their own distinctive character. Their concepts cannot serve as the basis for a social system. Hence, their social systems have no firm foundation. This is indeed true of any social system which is not based on an ideology that provides an overall view of existence, of the purpose of human existence, as well as man’s position in the universe. To believe in God works for their own good in the life to come, since it is the only means to spare them the fate of the unbelievers.

Hawako wote sawa. Miongoni mwa watu wa vitabu vilivyotangulia kuna wale walio wanyofu, ambao husoma aya za Mwenyezi Mungu katikati ya usiku, na kusujudu kwa ibada. Wao humwamini Mwenyezi Mungu na Siku ya Mwisho, huamrisha mema na kukataza maovu, na hushindana katika kutenda kheri. Hao ni miongoni mwa watu wema. Lolote jema wanalolitenda, hawatanyimwa malipo yake. Mwenyezi Mungu anawajua wanaomcha. Ama wakafiri, mali zao wala watoto wao hawatawafaa chochote mbele ya Mwenyezi Mungu. Hao ndio watu wa Moto, humo watadumu milele. Kile wanachokitumia katika maisha haya ya dunia ni kama upepo wa baridi kali unaopiga mazao ya watu waliojidhulumu nafsi zao, na kuyaangamiza.

They are not all alike. Of the people of earlier revelations there are some upright people who recite the revelations of God in the depth of the night, and prostrate themselves in worship. They believe in God and the Last Day and enjoin the doing of what is right and forbid what is wrong and vie with one another in doing good works. These belong to the righteous. Whatever good they do, they shall never be denied its reward. God knows those who fear Him. As for the unbelievers, neither their riches nor their children will avail them in any way against God. It is they who are destined for the fire, where they will abide. Whatever they spend in this present life is like a biting, icy wind which smites the tilth of people who have wronged themselves, laying it to waste.

Haikuwa Mungu aliyewadhulumu; bali walijidhulumu wenyewe. (Aya 113-17)

It is not ‘God Who does them wrong; they wrong themselves. (Verses 113-17)

Hapa sura inawapa faraja kundi dogo jema miongoni mwa watu wa vitabu vya awali wanaoichukulia imani kwa uzito. Wao wanasifiwa tena. Kifungu kinaanza kwa kauli kwamba watu wa vitabu vya awali si wote sawa. Baadhi yao ni waumini wa kweli. Mwelekeo wao kwa imani na kwa Mungu unaelezwa kama wa waumini wa kweli. Hili linawastahilisha malipo yale yale ambayo Mungu huwapa waja wake wema.

Here the sūrah reassures the good minority among the people of earlier revelations who take faith seriously. They are again singled out for praise. The passage begins with a statement that the people of earlier revelations are not all alike. Some of them are true believers. Their attitude to faith and to God is described as that of true believers. This merits them the same reward which God gives to His righteous servants.

Ni picha angavu ya waumini wa kweli miongoni mwa watu waliopokea ufunuo wa Mungu zamani. Imani yao ni ya kweli, ya kina, na kamili. Wamesimama kidete na msimamo wao wazi. Wamejiunga na safu ya wale wanaojisalimisha kwa Mungu na kulitetea dini hii kwa nguvu zote walizonazo. Wanamwamini Mungu na Siku ya Mwisho. Zaidi ya hayo, wanatekeleza wajibu walioamriwa na imani yao, na kudhihirisha kwa vitendo sifa za jamii waliyojiunga nayo, jamii bora kabisa iliyowahi kuletwa kwa ajili ya wanadamu. Wanatamani kila jambo jema. Wanaamuru mema na kukataza maovu. Wamejiwekea lengo, nao hushindana wao kwa wao katika kulifikia, lengo hilo likiwa ni kutenda matendo mema. Kwa hiyo, wanastahili ushuhuda huu unaotolewa kutoka juu kwamba wao ni miongoni mwa wema. Pia wana ahadi isiyoshindwa kamwe, kwamba hawatanyimwa malipo yao. Aya inaongeza kwamba Mungu, Anayejua kila kitu na kila mtu, anajua kwamba wao ni miongoni mwa kundi hilo maalum la watu wanaomcha Yeye kwa kweli.

Enyi mlioamini, msiwafanye marafiki wa karibu watu wasio kuwa watu wenu wenyewe. Wao hawataacha juhudi yoyote ya kuwaharibu. Wanapenda kuona mkiwa katika dhiki. Chuki yao tayari imejidhihirisha kupitia yale wanayosema kwa vinywa vyao, lakini yale ambayo nyoyo zao zinayaficha ni mabaya zaidi hata kuliko hayo. Tumekwisha kuwabainishia Aya zetu, ikiwa mtatumia akili zenu. Angalieni wenyewe jinsi ilivyo kwamba ninyi ndio mnaowapenda nao hawawapendi ninyi. Nyinyi mnaamini Vitabu vyote vya Mwenyezi Mungu. Wanapokutana nanyi husema: "Nasi pia ni waumini." Lakini wanapojikuta peke yao, huuma ncha za vidole vyao kwa hasira juu yenu. Sema: "Kufeni kwa hasira yenu. Hakika Mwenyezi Mungu anajua vyema yaliyomo katika nyoyo za watu." Mema yakikufikieni huwahuzunisha, na maovu yakikusibuni hufurahi. Mkisubiri na kumcha Mungu, hila zao hazitakudhuruni chochote. Hakika Mwenyezi Mungu anayazunguka yote wanayoyatenda.

Believers, do not take for your intimate friends men other than your own folk. They will spare no effort to corrupt you. They love to see you in distress. Their hatred has already become apparent by [what they say with] their mouths, but what their hearts conceal is even much worse. We have made revelations plain to you, if you will only use your reason. See for yourselves how it is you who love them and they do not love you. You believe in all revelations. When they meet you they say: “We, too, are believers.” But when they find themselves alone, they bite their fingertips with rage against you. Say: ‘Perish in your rage. God is fully aware of what is in the hearts [of people].” When good fortune comes your way, it grieves them; and if evil befalls you, they rejoice. If you persevere and fear God, their machinations cannot harm you in any way. God encompasses all that they do. (Verses 118-20)

Picha inayochorwa katika aya hizi tatu inaelezea kwa uwazi, kwa maelezo kamili, mawazo ya ndani ya watu. Inarekodi hisia za ndani na miitikio ya nje. Inanasa kila mwendo mdogo. Ni picha ya aina fulani ya mtu ambaye anaweza kuonekana katika kila zama, katika kila jamii, akijidai kuwa rafiki wa Waislamu wakati Waislamu wana nguvu na ushindi. Hata hivyo, madai yao yanakanushwa na kila fikra yao, kila hisia yao na kila kiungo chao. Waislamu wanaweza kudanganywa nao, wakiwaweka imani yao wakati wao hawataki chochote isipokuwa shida na mkanganyiko kwa Waislamu, na hawaachi juhudi yoyote katika kuwasababishia taabu. Wanajitahidi kwa dhati kabisa kuwadhoofisha Waislamu, kila wanapopata nafasi ya kufanya hivyo, wakati wowote wa mchana au usiku.

The picture so drawn in these three verses vividly delineates, with full details, people’s innermost thoughts. It records inner feelings and apparent reactions. It captures every little movement. It is a picture of a certain type of person who can be seen in every age, in every society, professing friendship with the Muslims when the Muslims are strong and victorious. Their claims, however, are belied by their every thought, every feeling and every organ. Muslims may be deceived by them, placing their trust in them when they wish nothing but trouble and confusion for the Muslims and spare no effort to inflict hardships on them. They most determinedly seek to undermine the Muslims, whenever they have a chance to do so, at any moment of day or night.