Sasa sūrah inazungumzia wale wanaodai kuwa ni waumini lakini kwa makusudi wanakiuka sharti kuu la imani, wakijaribu kuyapeleka mabishano yao kwa miungu ya uongo ili yahukumiwe, ilhali wameamriwa kuikataa miungu hiyo ya uongo. Sūrah inashangazwa na mwenendo wao, na inawaonya dhidi ya majaribu ya Shetani yanayotaka kuwapoteza mbali sana. Inaeleza mwitikio wao pale wanapoonyesha chuki yao ya kuitwa kufuata yale aliyoyateremsha Mwenyezi Mungu na kumfuata Mjumbe Wake (amani iwe juu yake). Sūrah inalichukulia hili kuwa unafiki, na inalaani rejea yao kwa miungu ya uongo kuwa ni kukataa imani. Pale njama zao ovu zinapomalizika kwa taabu, wanajaribu kujitetea, lakini utetezi wao unaonyeshwa kuwa ni tupu na si wa kweli. Hata hivyo, Mwenyezi Mungu anamwelekeza Mjumbe Wake (amani iwe juu yake) awape ushauri mwema na kuwaonya. Aya hii inahitimishwa kwa kauli wazi ya lengo la Mwenyezi Mungu kuwatuma Mitume, jambo linalodhihirisha kwamba ni lazima wafuatwe.
Now the sūrah refers to those who claim to be believers but who deliberately violate the central condition of faith, trying to refer their disputes to false gods for arbitration, when they have been commanded to reject such false gods. The sūrah wonders at their attitude and warns them against Satan’s attempts to lead them far astray. It describes their reaction when they show their aversion to being called upon to adhere to what God has revealed and to follow His Messenger. The sūrah considers this an act of hypocrisy, and denounces their reference to false gods as a rejection of faith. When their wicked plans end up in misery they try to justify themselves, but their justification is shown to be hollow and false. Nevertheless, God directs His Messenger (peace be upon him) to give them good counsel and to admonish them. The paragraph concludes with a clear statement of God’s purpose in sending Messengers, which shows that they must be obeyed.
Je, hujui wale wanaodai kwamba wanaamini yale yaliyoteremshwa kwako, pamoja na yale yaliyoteremshwa kabla yako?
Are you not aware of those who claim that they believe in what has been bestowed from on high upon you, as well as in what was bestowed from on high before you?
Wanataka hukumu ya miungu ya uongo, ingawa wameamrishwa kuyakataa. Lakini Shetani anataka kuwapoteza mbali kabisa. Inaposemwa kwao, “Njoo kwa kile ambacho Mungu amekiteremsha kutoka juu, na kwa Mtume,” utawaona wanafiki wakikugeukia kwa chuki. Lakini itakuwaje pale msiba utakapowafika [Siku ya Hukumu] kwa sababu ya yale ambayo mikono yao imeyatenda duniani? Ndipo watakapokujia wakiapa kwa Mungu, “Lengo letu halikuwa ila kufanya mema na kuleta maelewano.” Kwa upande wao, Mungu anajua yote yaliyomo mioyoni mwao. Basi waache, uwaonye, na uwaambie neno litakalofika ndani kabisa ya nafsi zao. Hatukumtuma mtume yeyote ila atiiwe kwa idhini ya Mungu. Kama wangalijidhulumu, wakakujia na kumwomba Mungu awasamehe, na Mtume akawaombea msamaha, bila shaka wangemkuta Mungu ndiye Mwenye kukubali toba, Mwenye rehema. Lakini hapana, naapa kwa Mola wako. Hawataamini kikweli mpaka wakufanye wewe hakimu katika mambo yote yanayozozaniwa baina yao, kisha wasione ndani ya nyoyo zao kizuizi cha kukubali hukumu zako, na wajisalimishe kabisa kwa unyenyekevu.
They seek the judgement of false gods, although they are bidden to deny them. But Satan wants to lead them far astray. When it is said to them, “Come to that which God has bestowed from on high, and to the Messenger,” you see the hypocrites turn away from you with aversion. But how will it be when calamity befalls them [on the Day of Judgement! because of what their hands have done in this world? They would then come to you, swearing by God, “Our aim was but to do good, and to bring about harmony.” As for them — God knows all that is in their hearts. So leave them alone, and admonish them, and speak to them a word to reach their very souls. We have sent every messenger so that he should be obeyed by God’s leave. If when they have wronged themselves, they would but come to you and pray to God to forgive them, and the Messenger prayed for their forgiveness, they would surely find that God is the One who accepts repentance, Merciful. But no, by your Lord. They do not really believe unless they make you judge in all disputes between them, and then find in their hearts no bar to an acceptance of your decisions and give themselves up in total submission.
(Aya 60-65)
(Verses 60-65)
Ibi ya maelezo haya inaonyesha kwamba haya yote yalikuwa katika hatua za mwanzo, baada ya Uislamu kuanza kukita mizizi huko Madinah. Wakati huo, wanafiki walikusanya nguvu kubwa, na Mayahudi, waliokuwa wakishirikiana na wanafiki, walikuwa na nguvu halisi. Wale ambao hawakutaka kuyapeleka mizozo yao kwenye sheria ya Mungu, badala yake wakipendelea kuyapeleka kwa miungu ya uongo, huenda walikuwa kundi la wanafiki, kama wanavyoelezwa wazi katika aya ya pili katika aya hii. Vinginevyo, huenda walikuwa Mayahudi ambao, pale walipohitaji upatanishi katika mambo yao na watu wa Madinah, walialikwa kuyapeleka kwenye Kitabu cha Mungu, yaani Torati, katika baadhi ya kesi, au kwa Mjumbe wa Mungu ﷺ katika nyingine. Walikataa na wakapendelea kuyapeleka kwa mila za kienyeji zilizotawala Uarabuni kabla ya Uislamu.
Baada ya kutafakari, tunaona kwamba maoni ya kwanza ni sahihi zaidi, hasa kwa kuzingatia madai yao "kwamba wanaamini yale yaliyoteremshwa kutoka juu kwako, pamoja na yale yaliyoteremshwa kutoka juu kabla yako." (Aya ya 60) Mayahudi hawakudai kuwa wameukubali Uislamu au kuamini yale yaliyofunuliwa kwa Mtume ﷺ. Ni wanafiki waliotoa madai kama hayo katika kipindi cha mwanzo cha Uislamu, yaani kabla ya nguvu zao kudhoofishwa vibaya kwa ushindi uliopatikana dhidi ya Mayahudi wa Quraiżah na Khaybar. Hili baadaye lilisababisha kudhoofika kwa taratibu kwa nguvu za wanafiki huko Madinah.
This description suggests that all this was in the early stages, after Islam first settled in Madinah. At the time, the hypocrites mustered a substantial force and the Jews, who co-operated with the hypocrites, commanded real strength. Those who did not wish to refer their disputes to God’s law, preferring to refer them to false gods instead, might have been a group of hypocrites, as they are clearly described in the second verse in this paragraph. Alternatively, they might have been Jews who, when they needed arbitration in their dealings with the people of Madinah, were invited to refer them to God’s Book, i.e. the Torah, in some cases, or to God’s Messenger in others. They declined and preferred to refer them to the local traditions that prevailed in pre-Islamic Arabia. After consideration, we feel that the first view is more accurate, especially in light of their claims “that they believe in what has been bestowed from on high upon you, as well as in what was bestowed from on high before you.” (Verse 60) The Jews did not claim to have accepted Islam or to have believed in what was revealed to the Prophet. It was the hypocrites who made such claims in the early period of Islam, i.e. before their power was severely curtailed with the victories achieved against the Jews of Quraiżah and Khaybar. This subsequently led to the steady weakening of the hypocrites’ power in Madinah.
Hata hivyo, ufahamu wetu wa aya hizi ni kwamba zinaweka wazi kabisa masharti ya imani, na pia zinafafanua maana ya Uislamu. Tunaziona kuwa ni tamko wazi kwamba mtu yeyote anayetaka kurejea kwa miungu ya uongo ni asiyeamini, kwa kuwa Mungu ameamuru watu wasiziamini miungu hiyo ya uongo. Pia tunasoma ndani yake kiapo, kwa jina la Mungu, kwamba watu kama hao hawatapata imani wala hawatahesabiwa miongoni mwa waumini, mpaka warejeshe mizozo yao kwa Mtume ﷺ ili awahukumu, wakubali hukumu yake na kuitekeleza. Utii huu lazima utokane na kuridhika kwa moyo kukubali hukumu zake.
Whatever the case, our understanding of these verses is that they make absolutely clear the conditions for faith just as they define the meaning of Islam. We see in them a clear declaration that any one who wishes to refer to false gods is a non-believer, because God has ordained that people should disbelieve in such false gods. We also read in them an oath, by God, that such people will not attain to faith and will not be included among the believers until they refer their disputes to the Prophet for arbitration, accept his judgement and put it into force. This must be an obedience inspired by contented acceptance of his rulings.
Je, hujui habari za wale wanaodai kwamba wanaamini yale yaliyoteremshwa kwako, pamoja na yale yaliyoteremshwa kabla yako? Wao hutaka kuhukumiwa kwa taghuti, ilhali waliamrishwa kuyakataa. Na shetani hutaka kuwapoteza mbali sana. (Aya ya 60) Je, umeona hali hii ya ajabu kabisa? Hapa kuna kundi la watu wanaodai kuamini, lakini mara moja wanakanusha madai yao wenyewe. Wanadai kuamini yale yaliyofunuliwa kwa Muhammad ﷺ na pia yaliyofunuliwa kabla yake, lakini hawatakubali kupeleka migogoro yao kwa usuluhishi kwa kutumia ufunuo huo. Badala yake, wanataka kuipeleka kwenye mfumo mwingine, wakitafuta hukumu tofauti zisizotegemea chochote kilichomo katika ufunuo wa Mungu. Maana yake ni kwamba wanazipeleka kwa “taghuti”, ambazo zinajidai sifa muhimu ya uungu, na kwa hiyo hazitumii vigezo vilivyo wazi na sahihi.
“Are you not aware of those who claim that they believe in what has been bestowed from on high upon you, as well as in what was bestowed from on high before you? They seek the judgement of false gods, although they are bidden to deny them. But Satan wants to lead them far astray.” (Verse 60) Have you seen this most amazing situation? Here are a group of people who profess to believe, but immediately negate their own assertions. They claim to believe in what has been revealed to Muĥammad and in earlier revelations as well, but they will not refer their disputes for arbitration on the basis of such revelations. Instead, they want to refer them to a different system, seeking different rulings based on nothing that is contained in God’s revelations. That means that they refer them to “false gods”, which claim for themselves an essential attribute of Godhead, and, hence, they apply no clear and accurate criteria.
Zaidi ya hayo, hawafanyi hivyo kwa ujinga wala kwa shaka. Wanajua kwa hakika kwamba wamekatazwa kurejea kwa miungu hiyo ya uongo, kama aya inavyodhihirisha: "Wanataka hukumu ya miungu ya uongo, ilhali wameamrishwa kuikataa." (Aya ya 60) Kwa hiyo, madai yao ya kuamini ufunuo wa Mungu hayawezi kuwa ya kweli. Ukweli ni kwamba Shetani anajaribu kuwapotosha mbali na uongofu wa Mungu, ili wasiweze kurejea kwake wakati wowote:
Moreover, they do not do so out of ignorance or doubt. They know for certain that they are forbidden to refer to such false gods, as the verse makes clear: “They seek the judgement of false gods, although they are bidden to deny them.” (Verse 60) Hence, their claims to believe in God’s revelations cannot be true. The fact is that Satan tries to steer them far away from God’s guidance, so that they cannot return to it at any time:
"Lakini Shetani anataka kuwapoteza mbali sana." (Aya ya 60) Hii ndiyo sababu ya kutaja miungu ya uongo na sababu ya kukiuka misingi ya imani. Yote haya yameelezwa wazi kwao ili wayatafakari na kurekebisha mwenendo wao. Pia imefanywa wazi kwa jamii ya Waislamu ili ijue ni nani anayewachochea na kuwaunga mkono watu wa namna hii.
“But Satan wants to lead them far astray.” (Verse 60) This is, then, the cause behind their reference to false gods and the reason for their violation of the essentials of faith. It is all stated clearly for them so that they may take heed and mend their ways. It is also made clear to the Muslim community so that it realises who inspires and supports such people.
Sura inaendelea kuonyesha mwitikio wao pale wanapoitwa kurejea kile wanachodai kuamini kuhusu wahyi wa Mwenyezi Mungu aliopewa Muhammad ﷺ na manabii waliotangulia: "Itakapoambiwa, 'Njooni kwa yale aliyoyateremsha Mwenyezi Mungu, na kwa Mtume,' utawaona wanafiki wakikugeukia kwa chuki." (Aya ya 61)
The sūrah continues to illustrate their reaction when they are called upon to refer co what they profess to believe of Divine revelations given to Muĥammad and earlier prophets: “When it is said to them, ‘Come to that which God has bestowed from on high, and to the Messenger,’ you see the hypocrites turn away from you with aversion.” (Verse 61)
Ni hakika kwamba unafiki utadhihirika. Bila shaka utapingana na mantiki ya wazi ya kimaumbile. Kama sivyo, haungekuwa unafiki. Matokeo ya wazi na ya kimaumbile ya imani ni kwamba mtu amrejee kwa hukumu (usuluhishi) kile na yule anayemwamini. Kwa hiyo, mtu anapodai kuamini Mungu na yale aliyoyateremsha, na kumwamini Mtume na wahyi alioupokea, basi anaitwa kurejea kwao katika kila mzozo. Anapokataa na kugeuka, anapingana na mantiki ya wazi ya kimaumbile na kudhihirisha unafiki wake. Anakanusha madai yake mwenyewe ya kumwamini Mungu, wahyi Wake na Mjumbe Wake.
It is a certainty that hypocrisy will out. It will inevitably contradict obvious natural logic. Otherwise it would not be hypocrisy. An obvious and natural result of belief is that a person should refer for arbitration to what and whom he believes in. Hence, when a person professes to believe in God and what He has revealed, and in the Prophet and the revelations he has received, then he is called upon to refer any dispute to them. When he declines and turns away, he contradicts obvious natural logic and reveals his hypocrisy. He belies his own claims of believing in God, His revelations and Messenger.
Sura kisha inaonyesha jambo moja mahsusi la unafiki katika mwenendo wao. Jambo hilo ni pale wanapokumbwa na msiba au janga kutokana na kukataa kurejea kwa Mwenyezi Mungu katika mambo yao, yaani kwa wahyi Wake, na kwa Mtume Wake, au kutokana na kurejea kwao kwa miungu ya uongo.
The sūrah then portrays one specific aspect of hypocrisy in their behaviour. That is when they encounter misfortune or calamity as a result of their refusal to refer matters to God’s revelations and to His Messenger, or their reference to false gods.
Watakuja kutoa visingizio hakika, lakini hivyo ni visingizio vya unafiki tu: "Basi itakuwaje watakapowafika msiba [siku ya Hukumu!] kwa sababu ya yale yaliyotangulia mikono yao duniani? Ndipo watakapokujia wakiapa kwa Mwenyezi Mungu: 'Hatukukusudia isipokuwa kutenda wema na kuleta maelewano.'" (Aya ya 62)
They are certain to come up with excuses, but these are only the excuses of hypocrisy: “But how will it be when calamity befalls them [on the Day of Judgement! because of what their hands have done in this world? They would then come to you, swearing by God, ‘Our aim was but to do good, and to bring about harmony.’” (Verse 62)
Janga kama hilo lingeweza kutokea wakati huo, kutokana na hali yao halisi kufichuliwa. Hili lingesababisha watengwe na kususiwa na jamii ya Waislamu. Jamii hiyo isingevumilia kuwa na watu miongoni mwao ambao wanadai kumwamini Mungu, Mtume na wahyi, lakini wanaziacha imani hizo pale wanapoalikwa kuamuliwa mizozo yao na Mtume wa Mungu ﷺ.
Such a calamity could have occurred at the time, as a result of their reality being exposed. This would have seen them outcast and boycotted by the Muslim community. That community would not have tolerated having in its midst people asserting to believe in God, the Messenger and revelation, yet who turn away from the same when they are invited to have their disputes adjudged by God’s Messenger.
Mtazamo kama huo ungeweza kukubalika tu katika jamii ambayo imani haipo: jamii ambayo sehemu yake ya imani si chochote zaidi ya madai yanayotolewa na watu kama hao, na sehemu yake ya Uislamu si zaidi ya majina na tuhuma tu.
Such an attitude would only be accepted in a society where faith does not exist: a society whose share of faith is nothing more than the claims asserted by such people and whose share of Islam is no more than names and allegations.
Msiba mwingine nao unaweza kuwapata, kwa namna ya dhuluma yoyote wanayoipata kutokana na kupeleka mizozo yao kwenye mfumo mwingine tofauti na ule aliouamuru Mwenyezi Mungu ili kuhakikisha haki kamili kwa wote. Hivyo, juhudi zao za kuhakikisha wanatendewa haki huishia katika kushindwa vibaya. Au wanaweza kupatwa na msiba kama mtihani ambao Mwenyezi Mungu awaweka nao, ili waweze tena kutafakari na kuukubali uongofu Wake. Chochote kiwe chanzo cha msiba huo, sura inashangazwa na mtazamo wao pale unapotokea. Wanatambua kwamba ni lazima wajitetee mbele ya Mtume: "Kisha watakujia wakiapa kwa Mwenyezi Mungu, 'Lengo letu halikuwa ila kutenda mema na kuleta maelewano.'" (Aya ya 62)
Another calamity may also befall them, in the form of any injustice they suffer as a result of putting their disputes to a system other than that ordained by God to ensure full justice to all. Thus, their efforts to ensure fair treatment end up in miserable failure. Or they may suffer a calamity as a test to which they are put by God, so that they may once again reflect upon and accept His guidance. ‘Whatever the cause of the calamity, the sūrah wonders at their attitude when it occurs. They realise that they have to make their excuses to the Prophet: “They would then come to you, swearing by God, `Our aim was but to do good, and to bring about harmony.’” (Verse 62)
Hali hii ni ya huzuni. Wanarejea wakiwa wanatambua ukubwa wa kitendo chao, wasiweze kumkabili Mtume kwa ukweli wa nia zao, bali wakiwa tayari na viapo vyao vya uongo kwamba kitendo chao, ambacho huenda kilikuwa ni usuluhishi kwa kufuata mila za kabla ya Uislamu, kililenga tu kufikia maelewano katika jamii na kutumikia maslahi yake. Haya ndiyo madai ya watu wote wanaokataa kurejea sheria za Mwenyezi Mungu na mfumo wa maisha yake. Wao wanadai kwamba wanataka tu kuepuka matatizo na shida na kufikia maelewano kati ya makundi na imani mbalimbali. Hizi ndizo hoja za wanafiki na wale wanaodai uongo kuwa ni waumini.
This is a sorrowful state of affairs. They return, aware of the enormity of their action, unable to face the Prophet with the true nature of their motives, yet ready with their false oaths that their action, which may have been arbitration according to pre-Islamic traditions, only aimed at achieving harmony in society and serving its interests. These are the claims of all people who refuse to refer to Divine law and its way of life. They assert that they only want to avoid problems and difficulties and to achieve harmony between different groups and beliefs. Such are the arguments of the hypocrites and those who falsely assert to be believers.
Mtukufu katika utukufu Wake, Mungu anaweka wazi hali yao halisi, na anamwambia Mjumbe Wake kwamba Yeye anajua hali halisi ya yale wanayoficha mioyoni mwao. Hata hivyo, anamwelekeza amtendee upole na awaonye ili waache unafiki wao: "Hao, Mungu anajua yote yaliyo katika nyoyo zao. Basi waache, na uwape mawaidha, na useme nao neno litakalofika katika nafsi zao."
(Aya ya 63)
Hakuna shaka kwamba Mungu anajua imani zao halisi, nia zao na makusudio yao, na jinsi visingizio vyao vilivyo vya uongo. Hata hivyo, sera Anayomwambia Mjumbe Wake aifuate ni kupuuza mwenendo wao halisi na kuendelea kuwatendea kwa upole, hivyo akijaribu kuwafundisha na kuwaonya.
Limitless in His glory, God exposes their reality, and tells His Messenger that He knows the reality of what they harbour in their hearts. He, nevertheless, directs him to be gentle with them and to admonish them so that they may stop their double dealings: “As for them — God knows all that is in their hearts. So leave them alone, and admonish them, and speak to them a word to reach their very souls.” (Verse 63) There is no doubt that God knows their real beliefs, motives and intentions, and how false their excuses are. Yet the policy He tells His Messenger to follow is to overlook their real attitude and to continue to treat them gently, so trying to teach and admonish them.
Hapa aya inatumia msemo wa ajabu: “Waambie neno litakalofika mpaka ndani ya nafsi zao.” (Aya ya 63) Tafsiri ya neno kwa neno ingekuwa: “Waambie, ndani ya nafsi zao, jambo lenye athari kubwa.” Hii inaonyesha kitendo chenye nguvu sana, kikionyesha kwamba maneno yanaelekezwa moja kwa moja mpaka kwenye mioyo na nafsi zao.
Here the verse uses a remarkable expression: “Speak to them a word to reach their very souls.” (Verse 63) A literal translation would render the sentence: “Tell them, in their very souls, something highly effective.” This portrays a very powerful action, showing the words as being directed to their very hearts and souls.
Hata hivyo, licha ya tendo lao lisilokubalika na kugeuka kwao mbali na ufunuo wa Mwenyezi Mungu, wanaalikwa kurejea kwa toba na kutafuta maisha ya amani na utulivu, wakifurahia ulinzi wa Mwenyezi Mungu na Mtume wake ﷺ. Mlango wa toba daima uko wazi. Hakika bado si kuchelewa kurejea kwa Mwenyezi Mungu, na kutafuta msamaha wake. Mtume ﷺ mwenyewe anapomwomba Mwenyezi Mungu awasamehe, bila shaka watasamehewa, kwa idhini ya Mwenyezi Mungu.
Yet in spite of their unacceptable action and their turning away from God’s revelations, they are invited to turn back in repentance and to seek a comfortable and stable life, enjoying the care of God and His Messenger. The door is always open for repentance. It is certainly not too late for turning back to God, seeking His forgiveness. When the Prophet himself requests God to forgive them, they are certain to be forgiven, by God’s leave.