Sehemu hii ya sura, kuanzia aya ya 65 hadi aya ya 92, inashughulikia mada ile ile ya jumla ya mabishano yanayohusu imani za kidini kati ya watu wa wahyi wa awali, yaani Mayahudi na Wakristo, na Waislamu. Inachunguza juhudi zisizokoma na za udanganyifu zilizopangwa dhidi ya Uislamu; njama, uzushi, kashfa, matusi, uongo na hila za kishetani za wapinzani wake. Inatoa hoja ya Qur’ān kwa niaba ya Waislamu na kuwahakikishia ukweli wa msimamo wao, na kufichua upotovu na kukata tamaa kwa wale wanaowapinga. Inachunguza waziwazi na kwa undani tabia, maadili, nia na shughuli za maadui hao, ili Waislamu wapate kufahamu kikamilifu tishio wanalolileta, na kuondoa vazi la elimu na hekima ambalo maadui hao walijivika. Inalenga pia kuondoa imani yoyote ambayo baadhi ya Waislamu wenye kuamini kwa urahisi wanaweza kuwa wameiweka kwao. Inakataza kufuata mfano wao, na inaondoa hatari za hila zao kwa kuzifichua, ili asidanganywe wala kupotoshwa mtu yeyote nazo.

This part of the sūrah, from verse 65 to verse 92, takes up the same general theme of the controversy surrounding religious beliefs between the people of earlier revelations, i.e. the Jews and Christians, and the Muslims. It explores the relentless and devious efforts lined up against Islam; the scheming, smears, slandering, vilification, lies and devilish intrigues of its opponents. It presents the Qur’ān’s argument on behalf of the Muslims and reassures them of the truth of their cause and exposes the deviation and hopelessness of their detractors. It openly and closely probes the habits, ethics, intentions and activities of those enemies in order to make the Muslims fully aware of the threat they pose and to take away the mantle of knowledge and wisdom those enemies had assumed. It moves to dissipate any trust some gullible Muslims may have placed in them. It discourages following their example, and eliminates the dangers of their intrigue by exposing it so that no one may be deceived or misled by it.

Sehemu hii inaanza kwa kukemea madai ya Mayahudi na Wakristo ya kuwa na uhusiano na Nabii Ibrahimu, ambaye alitangulia kuja kabla ya Taurati na Injili. Kila kundi lilidai kuwa yeye alikuwa mfuasi wa imani yao ya kidini. Hoja zao zinakataliwa kuwa hazina msingi wowote. Sura hii inathibitisha kuwa Ibrahimu alikuwa mfuasi wa dini ya kweli ya Mungu iliyojengwa juu ya kujisalimisha kwa Mungu, yaani Uislamu, na walinzi wake wa asili ni wale wanaofuata dini hiyo hiyo. Mungu ndiye atakuwa Mlinzi wa waumini wote wa kweli.

This section begins with castigating Jewish and Christian claims of affinity to the Prophet Abraham, who pre-dated both the Torah and the Gospel. Each had professed him to be a follower of their respective religious beliefs. Their arguments are dismissed as totally baseless. Abraham, the sūrah asserts, was a devotee to God’s true religion based on submission to God, i.e. Islam, and his natural patrons are those who adhere to that same religion. God shall be the Guardian of all true believers.

Enyi watu wa vitabu vilivyotangulia! Kwa nini mnabishana kuhusu Ibrahimu, ilhali Taurati na Injili hazikuteremshwa isipokuwa baada yake? Je, hamna akili? Kwa hakika mmebishana kuhusu jambo ambalo mnalo ujuzi nalo; basi kwa nini mnabishana kuhusu jambo ambalo hamna ujuzi nalo kabisa? Mungu anajua, lakini ninyi hamjui.

People of earlier revelations! Why do you argue about Abraham when both the Torah and the Gospel were not revealed till after him? Have you no sense? You have indeed argued about that of which you have some knowledge; why then do you argue about that of which you have no knowledge at all? God knows, whereas you do not know.

Ibrahimu hakuwa Myahudi wala Mkristo; lakini alikuwa mtiifu kikamilifu kwa Mungu, akiwa amejisalimisha kwake. Hakuwa miongoni mwa wale wanaomshirikisha Mungu. Watu wenye haki zaidi kwa Ibrahimu ni wale waliomfuata, na Nabii huyu pamoja na wale waumini wa kweli. Mungu ndiye Mlinzi wa waumini.

Abraham was neither a Jew nor a Christian; but he was wholly devoted to God, having surrendered himself to Him. He was not of those who associate partners with God. The people who have the best claim to Abraham are those who followed him, and this Prophet and those who are true believers. God is the Guardian of the believers.

(Aya 65-8)

(Verses 65-8)

Muhammad ibn Ishaq anasimulia riwaya inayohusishwa na Ibn 'Abbas, binamu wa Mtume, ambayo inasema: "Baadhi ya Wakristo kutoka Najran na baadhi ya marabi wa Kiyahudi walikutana kwenye nyumba ya Mtume ﷺ na kubishana wenyewe kwa wenyewe. Marabi walidai kuwa Ibrahimu hakuwa chochote zaidi ya Myahudi, huku Wakristo wakishikilia kuwa Ibrahimu alikuwa Mkristo. Ndipo Mungu akateremsha aya hii inayoanza kwa maneno: 'Enyi watu wa vitabu vilivyotangulia! Kwa nini mnabishana kuhusu Ibrahimu...'" Iwe ni kweli kwamba tukio hilo mahususi ndilo wakati aya hii iliposhushwa au la, ni dhahiri kwamba aya hii imekusudiwa kuwa jibu kwa madai ya watu waliojidai kuamini vitabu vilivyotangulia. Inaonekana kulikuwa na mabishano ama na Mtume ﷺ, au mabishano kati yao wenyewe mbele ya Mtume ﷺ. Lengo kuu la madai haya lilikuwa kuhodhi agano la Mungu na Ibrahimu, lililomaanisha kwamba utume ungebaki katika uzao wa Ibrahimu, na kuhodhi heshima na uongofu wa Mungu. Muhimu zaidi, kupitia madai haya walitaka kukataa kauli ya Mtume ﷺ kwamba alifuata dini ya Ibrahimu, na kwamba Waislamu ndio warithi halali wa dini safi ya awali. Wabishani pia walitumaini kuibua shaka kuhusu ukweli huu katika akili za angalau baadhi ya Waislamu.

Muĥammad ibn Isĥāq relates a report attributed to Ibn `Abbās, the Prophet’s cousin, which says: “A number of Christians from Najrān and a number of Jewish rabbis met at the Prophet’s place and disputed among themselves. The rabbis claimed that Abraham was nothing but a Jew, while the Christians maintained that Abraham was a Christian. God then revealed this verse starting with: “People of earlier revelations! Why do you argue about Abraham...” Whether it was true or not that that particular occasion was the time when this verse was revealed, it is apparent that this verse is meant to be an answer to the claims of people who professed to believe in earlier revelations. There seem to have been arguments either with the Prophet (peace be upon him) or arguments among themselves in the presence of the Prophet. The ultimate aim of these claims was to monopolise God’s covenant with Abraham which meant that prophethood would remain in Abraham’s seed, and to monopolise honour and Divine guidance. More importantly, they sought through these claims to reject the Prophet’s statement that he followed the faith of Abraham and that the Muslims were the rightful heirs of the original pure faith. The disputants also hoped to raise doubts concerning this fact in the minds of at least some Muslims.

Kikundi cha watu wa maandiko ya awali kingependa kukupoteza; lakini hawapotezi isipokuwa nafsi zao wenyewe, ingawa hawatambui hilo. Enyi watu wa maandiko ya awali! Kwa nini mnakataa ufunuo wa Mwenyezi Mungu na hali ninyi wenyewe mnashuhudia (ukweli wake)? Enyi watu wa maandiko ya awali! Kwa nini mnaufunika ukweli kwa uwongo, na kuuficha ukweli kwa kujua? Kikundi cha watu wa maandiko ya awali husema (wao kwa wao): "Jionyesheni asubuhi kwamba mnaamini yale yaliyoteremshwa kwa Waumini, kisha yakatalieni mwishoni mwa mchana, huenda wakarejea katika dini yao. Lakini msimwamini yeyote isipokuwa yule anayefuata dini yenu." Sema: "Uongofu wa kweli ni uongofu wa Mwenyezi Mungu," (wakasema pia): "Kwamba mtu apewe mfano wa aliyopewa ninyi, au wao wabishane nanyi mbele ya Mola wenu Mlezi." Sema: "Fadhila zote ziko mikononi mwa Mwenyezi Mungu. Humpa amtakaye. Na Mwenyezi Mungu ni Mwenye wasaa, Mjuzi." "Humteua kwa rehema yake amtakaye. Na Mwenyezi Mungu ni Mwenye fadhila kubwa."

A party of the people of earlier revelations would love to lead you astray; but they lead astray none but themselves, although they may not perceive it. People of earlier revelations! Why do you disbelieve in God’s revelations when you yourselves bear witness [to their truth]? People of earlier revelations! Why do you cloak the truth with falsehood, and knowingly conceal the truth? A party of the people of earlier revelations say [to one another]: “Declare at the beginning of the day, that you believe in what has been revealed to the believers, and then deny it at the end of the day, so that they may go back on their faith. But do not really trust anyone except those who follow your own faith” — Say: All true guidance is God’s guidance — That anyone may be given the like of what you have been given. Or that they should contend against you before your Lord” Say: “Grace is in God’s hand: He bestows it on whom He wills. God is Munificent and All- Knowing. “He singles out for His mercy whom He wills. And God’s grace is great indeed. (Verses 69-74)

Katika sehemu hii, jamii ya Waislamu inaelezwa nia zilizo nyuma ya kila hoja ambayo watu wa wahyi zilizotangulia wanaweza kuitoa. Qur'ani inawakabili watu hao kwa yale wanayoyapanga na kuyafanyia njama kwa karibu na jamii ya Waislamu. Vinyago vyao vinang'olewa, na hali yao halisi inadhihirishwa kwa wote.

In this passage, the Muslim community is told of the intentions of the people of earlier revelations behind every argument they may raise. The Qur’ān confronts those people with what they actually plot and scheme in close proximity to the Muslim community. Their masks are torn from them and their reality is made apparent to all.

Chuki ambayo watu wa wahyi wa awali wanaibeba dhidi ya jamii ya Waislamu inahusiana na imani ya jamii hiyo. Wanachukia kuona Waislamu wanapewa uongofu wa Mwenyezi Mungu. Wanachukia kuwaona wakishikamana na imani yao kwa uthabiti na utulivu. Kwa hiyo, wanaelekeza juhudi zao zote katika kuwafanya Waislamu wapotoke: “Kundi la watu wa wahyi wa awali wangependa kuwapoteza ninyi.” Basi, ni tamaa ya ndani iliyo nyuma ya njama zao zote, mipango yao, mabishano yao na kuficha kwao ukweli. Hakuna shaka kwamba tamaa kama hiyo, inayochochewa na upendeleo na chuki, ni potofu. Tamaa mbaya haiwezi kujengwa juu ya uongofu wowote wa kweli. Hivyo, wakati wowote wanapokuwa na tamaa ya kuwageuza Waislamu mbali na imani yao, wanajiletea wenyewe upotevu. Ni mtu aliyejikuta amepotea katika njia tata ya upotovu tu ndiye anayependa kuwapoteza wale wanaofuata njia iliyonyooka: “Lakini hawapotezi isipokuwa nafsi zao wenyewe, ingawa hawatambui.” (Aya ya 69)

Miongoni mwa watu wa wahyi wa awali yumo mtu ambaye, ukimwamini hazina, atakurudishia ikiwa salama; na miongoni mwao yumo mtu ambaye, ukimwamini dinari moja ya dhahabu, hatakurudishia isipokuwa ukimsimamia kila wakati. Hii ni kwa sababu wao husema: “Hatuna wajibu wa kutimiza ahadi kwa wasio Waisraeli.” Hivyo wao husema kwa makusudi uongo juu ya Mungu, nao wanajua kuwa ni uongo. Hakika wale wanaotimiza ahadi zao na kujilinda na uovu [wanapata mapenzi ya Mungu]; kwa kuwa Mungu huwapenda wachamungu. Wale wanaouza agano lao na Mungu na viapo vyao kwa faida ndogo, hao hawatakuwa na sehemu yoyote katika maisha ya Akhera. Mungu hatasema nao, wala hatawatazama siku ya Kiyama, wala hatawatakasa dhambi zao.

Among the people of earlier revelations there is many a one who, if you trust him with a treasure, will return it to you intact; and there is among them many a one who, if you trust him with a small gold coin, will not return it to you, unless you keep standing over him. For they say: “We have no obligation to keep faith with Gentiles.” Thus they deliberately say of God what they know to be a lie. Indeed those who fulfil their pledges and guard themselves against evil [enjoy God’s love]; for God loves the righteous. Those who barter away their covenant with God and their oaths for a trifling gain will have no share in the life to come. God will neither speak to them, nor cast a look on them on the Day of Resurrection, nor will He cleanse them of their sins.

Mateso yao yatakuwa makubwa. (Aya 75-7)

Theirs will be a grievous suffering. (Verses 75-7)

Katika aya hizi, Qur'ani inawaelezea watu wa wahyi wa zamani jinsi walivyo, ikibainisha udhaifu katika tabia zao. Pia inataja maadili sahihi ya imani ya Kiislamu. Inaanza kwa kuwaelezea aina mbili za watu na mwenendo wao katika miamala ya kibiashara na ya kijamii. Tunabainisha hapa kwamba Qur'ani inashikilia kiwango cha juu cha haki, ikitaja ukweli na bila kumnyima mtu sifa anayostahili, licha ya kwamba watu hao wa wahyi wa zamani walikuwa katika mgongano na jamii ya Kiislamu. Inaonekana kwamba hali hiyo hiyo ni ya watu hao katika vizazi vyote.

In these verses, the Qur’ān describes the people of earlier revelations as they are, identifying the points of weakness in their characters. It also states the correct values of the Islamic faith. It begins by describing two types of people and their behaviour in commercial and social transactions. We note here that the Qur’ān maintains a high standard of fairness, stating the facts and denying no one his due credit, despite the fact that those people of earlier revelations were in conflict with the Muslim community. It seems that the same is true of those people in all generations.

Hata hivyo, uadui wao, njama zao na juhudi zao za kuidhoofisha Uislamu na Waislamu, si sababu ya Qur'ani kuwanyima watu wema miongoni mwao haki yao ya kusifiwa. Hapa tunazingatia kauli ya Qur'ani kwamba miongoni mwa watu wa wahyi wa kabla, yumo mtu mwingi ambaye, ukimwamini hazina, atakurudishia ikiwa salama: "Miongoni mwa watu wa Kitabu yuko mtu ambaye, ukimwamini kwa rundo la mali, atakurudishia." (Aya ya 75)

Baadhi yao hupotosha ndimi zao wanaposoma Maandiko, ili mdhani kuwa wanachosema kimo katika Maandiko, nacho hakimo katika Maandiko. Husema: "Hiki kinatoka kwa Mungu", nacho hakitoki kwa Mungu. Hivyo, huzusha kwa makusudi juu ya Mungu uongo wanaoujua. Haiwezekani kwa binadamu yeyote ambaye Mungu alimpa Wahyi na hekima na unabii, kisha akawaambia watu: "Niabuduni mimi badala ya Mungu." Bali atasema: "Kuweni waja watiifu wa Mungu, kwa kuwa mnaeneza elimu ya Maandiko na kwa kuwa mnayasoma daima." Wala hatakuamrisheni mchukue Malaika na Manabii kuwa miungu. Je, atakuamrisheni mkufuru baada ya kwamba mmejisalimisha kwa Mungu? (Aya 78-80)

There are some among them who twist their tongues when quoting the Scriptures, so that you may think that [what they say] is from the Scriptures, when it is not from the Scriptures. They say: ‘It is from God”, when it is not from God. Thus, they deliberately say of God what they know to be a lie. It is not conceivable that any human being to whom God had given revelation and wisdom and prophethood would subsequently say to people: “Worship me instead of God.” But rather: ‘Be devoted servants of God, by virtue of spreading the knowledge of the Scriptures and your constant study of them.” Nor would he bid you to take the angels and the Prophets as your gods. Would he bid you to be unbelievers after you have surrendered yourselves to God? (Verses 78-80)

Aya hizi zinazungumzia aina fulani ya watu wa wahyi wa zamani, yaani wadanganyifu ambao hutumia wahyi wa Mungu ili kuwapotosha watu wengine.

These verses speak of a certain type of people of earlier revelations, namely, the deceivers who make use of God’s revelations in order to lead other people astray.

Wanapotoa ndimi zao wanaposoma au kunukuu, na hufasiri kauli zake ili ziendane na chuki zao fulani. Kwa haya yote hupokea malipo duni, faida ndogo ya kidunia. Mfano mmoja wa upotoshaji na ufasiri wa makusudi wa namna hii unahusu imani zao zilizobuniwa kuhusu Yesu, mwana wa Mariamu, ili kufanya imani za watu ziendane na chuki za Kanisa na watawala wa kisiasa.

They twist their tongues when they read or quote it, and interpret its statements so that they may be made to agree with certain prejudices. In return for all this, they receive a paltry price, a trifling worldly gain. One example of such distortion and deliberate misinterpretation relates to their invented beliefs about Jesus, son of Mary, in order to make people’s beliefs agree with the prejudices of the Church and political rulers.

Wakati wanazuoni wa dini wanapokuwa wafisadi, huruhusu nafsi zao kutumiwa kama chombo cha kupotosha ukweli. Kwa njia hii, hunufaika kwa kujificha nyuma ya sura yao ya kuwa watu wa dini. Mfano uliotumiwa na Qur’ān kuhusu watu wa wahyi wa kabla yake ni maarufu kwetu leo. Wao huweka juu ya aya na kauli za wahyi wao wenyewe tafsiri na hitimisho za kiholela, wakidai kuwa hizi ndizo maana kamili iliyokusudiwa, na kwamba kwa hiyo ndizo ujumbe wa Mungu. Kwa kweli, hata hivyo, hitimisho zao zinapingana vikali na kiini halisi cha imani ya Kimungu. Wanaweza kufanikisha upotoshaji huu kwa sababu watu wengi hawawezi kutofautisha kati ya kiini halisi cha imani na maana halisi ya kauli hizi kwa upande mmoja, na hitimisho zilizobuniwa ambazo wao huziweka kiholela juu ya kauli hizo hizo kwa upande mwingine.

Mungu alifanya agano na Manabii: "Ikiwa baada ya yale niliyowapa ya Kitabu na hekima, akakujieni Mtume anayethibitisha ukweli wa yale mliyo nayo, mtamwamini na mtamsaidia." Akasema: "Je, mnakubali na mnakubali wajibu niliokuwekeeni kwa masharti haya?" Wakasema: "Tunakubali." Akasema: "Basi shuhudieni, nami pia ni shahidi pamoja nanyi." Basi wale watakaogeuka baada ya hapo, hao ndio wapotovu. Je, wanatafuta dini nyingine isiyo dini ya Mungu, ilhali kila kilichomo mbinguni na ardhini kimejisalimisha kwake, kwa hiari au kwa kulazimishwa, na kwake watarejeshwa wote?

God made a covenant with the Prophets: “If after what I have vouchsafed to you of the Scriptures and wisdom, there comes to you a messenger confirming the truth of what you have in your possession, you shall believe in him and you shall help him. Do you,” said He, “affirm this and accept the obligation I lay upon you in these terms?” They answered: “We do affirm it.” Said He: ‘Then bear witness, and I am also a witness with you.” Then those who turn away afterwards are indeed transgressors. Do they seek a religion other than God’s, when every soul in the heavens and the earth has submitted to Him, willingly or by compulsion, and to Him they shall all return?

(Aya 81-3)

(Verses 81-3)

Maelezo haya yanaeleza uhusiano kati ya mitume wote na ujumbe wao. Yanatokana na agano lililofanywa na Mungu, ambalo humhesabu kuwa mvunjaji wa agano yeyote anayekataa kufuata ujumbe wa mwisho wa Mungu. Inaonyesha kwamba mtu wa namna hiyo angekuwa na hatia ya kuvunja agano lake na Mungu na ya kuasi sheria inayotumika kwa ulimwengu wote. Mungu, ambaye utukufu wake hauna mipaka, amefanya agano la lazima na zito na kila nabii aliyemtuma. Yeye mwenyewe alishuhudia agano hili, kama walivyoshuhudia manabii wake. Agano linasema kwamba iwapo nabii atafuatwa na mtume atakayethibitisha ujumbe wake, anatakiwa kutangaza imani yake kwa mtume huyo, kumpa msaada wake na kufuata dini yake, bila kujali alichopewa yeye mwenyewe cha Vitabu na hekima. Mungu amefanya agano hili la lazima na kila nabii na mtume aliyemtuma.

This passage explains the link between all the messengers and messages. It is based on the covenant made with God which judges as a transgressor anyone who declines to follow the last of the Divine messages. It shows that such a person would be guilty of violating his covenant with God and of disobeying the law which applies to the whole universe. God, limitless He is in His glory, has made a binding and solemn covenant with every prophet He sent. He Himself witnessed this covenant as did His prophets. The covenant states that if a prophet is followed by a messenger who confirms his own message, he is required to declare his belief in this messenger, give him his support and follow his religion, no matter what he himself has been given of Scriptures and wisdom. God has made this binding agreement with every prophet and messenger He has sent.

Je, Mungu atawaongoza vipi watu waliokufuru baada ya kuamini na kushuhudia kwamba huyu Mtume ni wa kweli, na baada ya kupata ushahidi wa wazi wa haki? Mungu hawaongoi watu madhalimu. Wa namna hiyo, adhabu yao ni laana ya Mungu, ya Malaika na ya watu wote. Humo watadumu; adhabu yao haitapunguzwa, wala hawatapewa muda wa kupumzika.

How shall God guide people who have lapsed into disbelief after having accepted the faith and having borne witness that this messenger is true, and after having received clear evidence of the truth? God does not guide the wrongdoers. Of such people the punishment shall be the curse of God, the angels and all men. Under it they shall abide. Neither their suffering shall be lightened, nor shall they be granted respite.

Isipokuwa wale ambao baadaye watatubu na kujirekebisha; kwani Mwenyezi Mungu ni Mwingi wa Msamaha, Mwenye Rehema. Lakini wale wanaorudi kwenye kufuru baada ya kuamini, kisha wakazidi kuwa wakaidi katika kukataa imani, toba yao haitakubaliwa. Hao ndio waliopotea kabisa. Kuhusu wale waliokufuru na wakafa wakiwa makafiri, hata dunia iliyojaa dhahabu haitakubaliwa kutoka kwa mmoja wao, hata akiitoa kama fidia. Watapata adhabu kubwa, wala hawatakuwa na yeyote wa kuwasaidia. Hutapata wema wa kweli mpaka utoe katika vile unavyovipenda sana. Na Mwenyezi Mungu anajua vyema mnachotoa. {Aya 86-92}

Excepted shall be those who afterwards repent and mend their ways; for God is Much- Forgiving, Merciful. But those who return to disbelief after having accepted the faith and then grow more stubborn in their rejection of the faith, their repentance will not be accepted. For they are those who have truly gone astray. As for those who disbelieve and die unbelievers, not even the earth full of gold shall be accepted from any one of them, were he to offer it in ransom. They shall have grievous suffering and they shall have none to help them. You will never attain to true piety unless you spend on others out of what you dearly cherish. God has full knowledge of what you spend. (Verses 86-92)

Aya zilizotangulia hazina shaka yoyote kuhusu maana halisi ya Uislamu.

The preceding verses leave no doubt whatsoever about the true meaning of Islam.

Kwa kuzingatia aya hizi, haiwezekani kufasiri kiholela kauli za Qur'ani ili kuipa Uislamu maana nyingine tofauti na ile aliyoitoa Mwenyezi Mungu. Uislamu, dini ya ulimwengu wote, maana yake ni kujisalimisha kwa mfumo ambao Mwenyezi Mungu ameuweka kwa ajili ya maisha.

In the light of these verses, it is impossible to arbitrarily interpret Qur’ānic statements in order to give Islam a definition other than that given by God. Islam, the religion of the whole universe, means submission to the system God has laid down for life.