Katika kitabu alichomteremshia Musa, Taurati, Mungu aliwaonya Wana wa Israeli kwamba watasababisha uharibifu duniani mara mbili na kwamba watapata madaraka na kuwa watawala katika Ardhi Takatifu. Kila walipokuwa na madaraka na kuyatumia vibaya au kueneza uharibifu, Mungu alituma dhidi yao baadhi ya watumishi wake ambao waliwashinda na kuwaangamiza, wakinyanyasa haki zao: “Utabiri wa kwanza wa hayo ulipotimia, Tuliwatuma dhidi yenu baadhi ya watumishi wetu wenye nguvu nyingi waliofanya uharibifu kote katika nchi. Hivyo ndivyo onyo [Letu] lilivyotimia.” (Aya ya 5)
In the book He gave to Moses, the Torah, God warned the Children of Israel that they would spread corruption on earth twice and that they would gain power and be the masters in the Holy Land. Every time they held power and used it corruptly or spread corruption, God sent some of His servants against them who overpowered and destroyed them, abusing their rights: “When the prediction of the first of these came true, We sent against you some of Our servants of great might who wrought havoc throughout the land. Thus [Our] warning came to be fulfilled.” (Verse 5)
Hii ilikuwa mara ya kwanza: walipata madaraka katika Ardhi Takatifu na wakaanzisha dola yao imara. Lakini baadaye walijiingiza katika dhuluma na ufisadi. Matokeo yake, Mungu aliwakutanisha uso kwa uso na baadhi ya waja Wake waliochanganya nguvu kubwa na azma thabiti. Walivamia wale waliopotoka na kueneza ufisadi, wakawatiisha kabisa. Hivyo ndivyo onyo lilivyotimia, kama ilivyo daima katika ahadi za Mungu.
This was the first time: they gained power in the Holy Land and they established their strong state. But then they resorted to tyranny and corruption. As a result, God brought them face to face with some of His servants who combined great might with strong determination. They overran those who had erred and spread corruption, completely subjugating them. Thus the warning came to pass, as is always the case with God’s promises.
Baada ya Wana wa Israili kushindwa na kudhalilishwa, walimrudia Mola wao, wakarekebisha mwenendo wao na kutumia mafunzo waliyojifunza. Wakati huo huo, washindi wao walilewa na ushindi na kuendelea kwenye njia ile ile ya dhuluma na ufisadi. Matokeo yake, hali ikageuka. Waliokuwa wameshindwa wakawa tena washindi: "Kisha tukakupeni ushindi juu yao tena, tukakupeni mali na watoto, na tukakufanyeni kuwa wengi zaidi."(Aya ya 6)
After the Children of Israel were vanquished and suffered humiliation, they turned back to their Lord, mended their ways and applied the lessons they had learnt. In the meantime, their conquerors were blinded by victory and travelled along the same road of tyranny and corruption. As a result, the tables were turned. The vanquished were victorious again: “Then We let you prevail against them once more, and We gave you wealth and offspring, and made you more numerous than ever.” (Verse 6)
Historia hivyo ilijirudia tena.
History thus repeated itself.
Kabla ya sura hii kuendelea na simulizi yake ya unabii wa kweli na onyo, inataja kanuni ya msingi ya matendo na thawabu: “Mkitenda mema, mtakuwa mnajitendea wenyewe mema; na mkitenda maovu, yatakuwa dhidi ya nafsi zenu.” (Aya ya 7) Hii ni kanuni isiyobadilika, yenye athari zinazovuka maisha haya kwenda maisha ya Akhera. Inafanya kila kitendo cha binadamu, pamoja na matokeo na madhara yake yote, kuwa chake kabisa. Hivyo basi, thawabu ni tunda la asili la tendo. Kwa hiyo huamuliwa na asili ya tendo lililofanywa. Yaani, binadamu anawajibika kwa nafsi yake mwenyewe. Ni yeye anayechagua kutenda mema au maovu, na yeye peke yake ndiye atakayepokea thawabu au kubeba matokeo ya alichokitenda. Hana wa kumlaumu isipokuwa nafsi yake pale matokeo ya tendo lake yanapompelekea kuteseka kwa adhabu.
Before the sūrah continues its account of the true prophesy and warning, it states a basic rule of action and reward: “If you do good, you will be but doing good to yourselves; and if you do evil, it will be also against yourselves.” (Verse 7) This is a never changing rule with effects that transcend this life into the next. It makes everything a human being does, with all its results and consequences, totally his own. Thus, reward is the natural fruit of action. Hence it is determined by the nature of the action done. This is to say that a human being is responsible for himself. It is he who chooses to do good or evil, and he alone who will receive the reward or bear the consequences of what he does. He has only himself to blame when the result of his action leads him to suffer punishment.
Baada ya kuanzisha kanuni hiyo, sura inaendelea kukamilisha simulizi la unabii wa kweli: "Unabii wa pili ulipotimia, [Tuliwaruhusu maadui wako] wakufedheheshe kabisa, na waingie Msikitini kama [watangulizi wao] walivyoingia mara ya kwanza, na waharibu kila kitu kilichoingia mikononi mwao." (Aya ya 7)
Having established the rule, the sūrah goes on to complete the telling of true prophesy: “When the second prediction came true, [We allowed your enemies] to disgrace you utterly, and to enter the Mosque just like [their predecessors] had entered it the first time, and to visit with destruction all that fell into their power.” (Verse 7)
Sura haijumuishi katika maandishi yake simulizi lolote la jinsi Waisraeli walivyorudia kueneza ufisadi baada ya kurejesha mamlaka. Kutajwa kwake kwa tukio la kwanza kunatosha: "Mtaeneza ufisadi katika ardhi mara mbili." (Aya ya 4) Lakini inatueleza kile Mungu alichowaletea mara ya pili: "Utabiri wa pili ulipotimia, [Tuliwaruhusu maadui wenu] wawadhalilishe kabisa." (Aya ya 7) Hii ni maelezo dhahiri ya uharibifu mkubwa unaosababisha udhalilifu mkali, unaoonekana hata katika nyuso zao. Au udhalili ule ulichorwa kimwili juu ya nyuso zao, pamoja na walichohisi walipoona matakatifu yao yakitiwa unajisi. Nao "waliingia Msikitini kama vile walivyoingia mara ya kwanza." (Aya ya 7) Walileta uharibifu kamili, wakiacha kisichosimama mahali pake.
The sūrah does not include in its text any account of how the Israelites spread corruption again after they regained power. Its mention of the first occasion is sufficient: “Twice will you spread corruption on earth.” (Verse 4) But it tells us of what God inflicted on them the second time: “When the second prediction came true, [We allowed your enemies] to disgrace you utterly.” (Verse 7) This is a vivid description of the widespread destruction that causes acute humiliation, visible even on their faces. Or the disgrace was physically painted on their faces, coupled with what they felt when they saw their sanctities desecrated. And they “enter[ed] the Mosque just like [their predecessors] had entered it the first time.” (Verse 7) They wrought total destruction, leaving nothing in place.
Onyo lilitimia. Mungu alituma maadui dhidi ya Mayahudi ambao waliwashinda, wakaiharibu ufalme wao, na kuwaacha katika utawanyiko wao mkubwa. Qur'ani haibainishi utaifa wa wale ambao Mungu aliwatuma dhidi ya Mayahudi, kwa sababu taarifa kama hiyo haiongezi chochote kwenye funzo linalopaswa kupatikana, wala kwenye athari ya sheria ambayo Mungu ameiweka kutumika kwa jamii zote.
The warning was fulfilled. God sent enemies against the Jews who overpowered them, destroyed their kingdom and left them in their great diaspora. The Qur’ān does not specify the nationality of those God sent against the Jews, because such information adds nothing to the lesson to be drawn, or to the effect of the law God has made applicable to all communities.
Sura hii inatoa maoni juu ya onyo hili la kweli na unabii huu kwa kusema kwamba uharibifu huu unaweza kuwa njia inayoelekea rehema ya Mungu iwapo somo sahihi litachukuliwa na kutendewa kazi: "Huenda Mola wenu Mlezi akawarehemu." (Aya ya 8) Lakini ikiwa Wayahudi watarudia kueneza ufisadi duniani, basi sheria hakika itafanya kazi yake na adhabu itateremshwa tena: "Lakini mkirudia [njia zenu za zamani], nasi tutarudia [kuwaadhibu]." (Aya ya 8)
Hakika walirudia njia zao potovu, na Mungu akawatuma Waislamu dhidi yao, ambao waliwafukuza kutoka Arabia. Walifanya hivyo tena kwa matokeo yale yale, hadi alipowasababishia kudhalilishwa katika karne ya ishirini. Sasa tunaona jinsi walivyorudia tena udhalimu na ufisadi katika dola ya Israeli, ambayo inatumia mbinu za kikatili sana dhidi ya Waarabu, wamiliki wa ardhi hiyo.
The sūrah comments on this true warning and prophesy by saying that this destruction may be a way leading to God’s mercy if the right lesson is drawn and acted upon: “It may be that your Lord will have mercy on you.” (Verse 8) But if the Jews revert to spreading corruption on earth, then the law will inevitably operate and the punishment will again be inflicted: “But if you revert [to your old ways], We shall revert [to punishing you].” (Verse 8) They certainly did revert to their corrupt ways and God sent the Muslims against them who drove them out of Arabia. They did this again with the same results, until He caused them to be humiliated during the twentieth century. We see now how they have again reverted to tyranny and corruption in the state of Israel which uses very cruel tactics against the Arabs, the owners of the land.
Mungu hakika atawatuma waja Wake dhidi yao ambao watawatesa vikali kwa sababu ya ufisadi wao, kwa kutimiza onyo Lake thabiti na kulingana na sheria Yake isiyoshindwa kamwe. Tunahitaji tu kungoja na kuona jambo hili likitokea.
God is certain to send His servants against them who will make them suffer much for their corruption in fulfilment of His firm warning and in accordance with His law which never fails. We need only wait and see this take place.
Sura hii inamaliza sehemu hii kwa kubainisha hatima ambayo makafiri watapata Akhera. Ni hatima ile ile itakayopatwa na wale wanaoeneza ufisadi: “Hakika Sisi tumeifanya Jahannam kuwa mahali pa kufungiwa makafiri.” (Aya ya 8) Watazingirwa, wasiweze kutoroka. Zaidi ya hayo, ni kubwa vya kutosha kuwachukua wote.
The sūrah concludes this episode by defining the destiny the unbelievers will suffer in the hereafter. It is the same destiny as will be suffered by those who spread corruption: “Indeed We have made hell a place of confinement for the unbelievers.” (Verse 8) They will be surrounded, unable to escape. Furthermore, it is large enough to contain them all.