Sehemu za sura hii ambazo tumezijadili hadi sasa zilihusu peke yake mpangilio wa jamii ya Kiislamu, zikizungumzia ndoa, kuwatunza mayatima, mirathi na mambo mengine yanayohusiana na hayo. Kuanzia sehemu hii, sura inageukia mada nyingine, ikiwapa jamii ya Waislamu mwongozo wa jinsi ya kukabiliana na maadui zao. Tumeshazungumzia mapambano haya tulipotoa maelezo yetu juu ya sura mbili zilizotangulia, 2, Al-Baqarah (Ng'ombe), na 3, Āl `Imrān (Familia ya `Imrān).

The passages of this sūrah which we have discussed so far dealt exclusively with the organisation of Islamic society, speaking about marriage, taking care of orphans, inheritance and other relevant matters. Beginning with this passage the sūrah turns to a different subject, providing guidance to the Muslim community on how to face its enemies. We have already spoken about this fight when we commented on the two preceding Sūrahs, 2, The Cow, or Al-Baqarah, and 3, The House of `Imrān, or Āl `Imrān.

Sura sasa inabadilisha mkazo na kuzungumzia zaidi vita vya nje ambavyo jumuiya ya Waislamu ilikuwa nayo na ambayo inapaswa kupigana dhidi ya jumuiya zenye uhasama zilizowazunguka. Hata hivyo, vita hivyo havianzi katika hatua hii mahsusi. Yote yaliyopita katika sura kuhusu sheria za kijamii, kiuchumi na kifamilia, pamoja na maadili yote yaliyowekwa na mabaki ya ujinga yaliyofutiliwa mbali ili jumuiya ya Waislamu ipate sifa zake bainifu za Kiislamu, yote hayo yanahusiana na vita vya nje dhidi ya maadui wa jumuiya hiyo. Iwe maadui hawa wako Madina hasa au Uarabuni kwa ujumla, yote yalitolewa kama maandalizi ya vita hivi. Sheria hizi na maadili haya vinawakilisha kampeni endelevu ya kuweka misingi ya jamii mpya juu ya msingi wa Uislamu, ili iweze kukabiliana na maadui zake na kuwashinda.

The sūrah now changes emphasis so as to speak mainly about the external battle the Muslim community had and has to fight against surrounding, hostile communities. The battle, however, does not begin at this particular point. All that has passed in the sūrah of social, economic, and family legislation, and all the moral values which have been established and the traces of ignorance eradicated so that the Muslim community acquires its distinctive Islamic features are all relevant to the external battle against that community’s enemies. Whether these enemies be in Madinah in particular or in Arabia generally, all was given in preparation for this battle. This legislation and these values represent a sustained campaign to lay down the foundations of the new society on the basis of Islam so that it may be able to face up to its enemies and overcome them.

Kama tulivyoona katika sura mbili zilizotangulia, kipaumbele kinatolewa kwa kujenga muundo wa ndani wa jamii ya Kiislamu: imani yake, dhana zake, maadili yake, sheria zake na mifumo yake. Jamii ya Kiislamu pia inapewa maelezo kamili kuhusu asili ya maadui zake, mbinu zao, mipango yao na njama zao. Waumini wanatumwa katika vita wakiwa na uhakika, macho yakiwa wazi, na nia thabiti, pamoja na ujuzi kamili wa asili ya vita vilivyo mbele yao na asili ya maadui zao. Mambo haya yote pia yapo katika sura hii.

Je, hujawaona wale waliopewa sehemu ya Wahyi wa Mwenyezi Mungu, wanaouza hiyo kwa upotofu, na wanataka nanyi mpotee njia? Lakini Mwenyezi Mungu anawajua zaidi maadui wenu. Mwenyezi Mungu anatosha kuwa mlinzi wenu, na Mwenyezi Mungu anatosha kuwa msaidizi. Miongoni mwa Wayahudi wapo wanaochukua (maneno yaliyofunuliwa)

Are you not aware of those who, having been granted a share of Divine revelations, now barter it away for error, and want you too to lose your way. But God knows best who are your enemies. God is sufficient for you as a patron, and God is sufficient to give succour. Among those of the Jewish faith there are some who take (revealed)

wanabadilisha maneno nje ya muktadha wake na kusema: "Tumesikia, lakini tunaasi," na "Sikia; pengine usisikie chochote," na "Tutazame." Hivyo wanayapotosha maneno kwa ndimi zao na kudokeza kwamba dini ya kweli ni ya uongo. Lau wangesema: "Tumesikia na tunasikiliza," na "Tusikie, na tuvumilie pamoja nasi," ingekuwa kwa manufaa yao wenyewe na yenye staha zaidi. Mwenyezi Mungu amewakataa kwa sababu ya kufuru yao. Ni wachache tu miongoni mwao wanaoamini. (Aya 44-46)

words out of their context and say: “We have heard, but we disobey” and, “Hear; may you be bereft of hearing,” and, “Hearken to us.” Thus they distort the phrases with their tongues and imply that the true faith is false. Had they but said: “We have heard and we pay heed,” and “Hear us and have patience with us, “ it would have been for their own good and more proper. God has rejected them for their disbelief. It is only a few of them that believe. (Verses 44-46)

Hii ni kauli ya kwanza katika mfululizo mrefu wa kauli zinazoshangaa msimamo wa Mayahudi. Imeelekezwa kwa Mtume ﷺ na kwa kila anayeshuhudia msimamo huu wa kipekee. Kwa kuwa wamepewa sehemu ya Maandiko, yaani Taurati, ambayo iliwafikia kupitia Mjumbe wa Mungu, Musa, ilipaswa kuwaongoza na kuwaelekeza mbali na njia zao potofu.

This is the first in a long series of statements which wonder at the attitude taken by the Jews. It is addressed to the Prophet (peace be upon him) and to everyone who witnesses this singular stance. Since they have been given a portion of the Scriptures, namely the Torah, which was conveyed to them by God’s Messenger, Moses, it should have given them guidance, steering them away from their erroneous ways.

Wanadai kwamba wanamiliki sehemu hii na yale yanayojumuisha ya uongofu wa Kimungu, lakini, licha ya hayo, wanaibadilisha kwa upotevu. Matumizi ya msemo, “wanaibadilisha kwa”, au kwa maana halisi zaidi, “wanainunua”, yana umuhimu mkubwa, kwa sababu yanamaanisha kitendo kilichofanywa baada ya kutafakari. Wana uongofu ambao wanauacha, na kwa hiyo wanapendelea kuwa katika upotevu. Mpango huu haujitokezi kwa sababu ya ujinga au kwa bahati mbaya, bali unahitimishwa kwa makusudi. Jambo hili ni la kipekee sana. Kwa hiyo, Qur'ani inashangazwa na mwenendo wao.

Mwanzoni, swali la kushangaza limeandikwa kwa namna inayomaanisha watu wa Maandiko kwa ujumla. Inaeleweka kwamba walioelekezwa moja kwa moja na hili walikuwa Mayahudi wa Madina. Sasa Qur'ani inawataja Mayahudi na kueleza tabia yao ya kiburi kwa Mtume ﷺ katika miaka ya mwanzo ya makazi yake Madina, kabla ya hatimaye kushindwa: "Miongoni mwa wale wa dini ya Kiyahudi kuna baadhi wanaogeuza maneno (ya Mwenyezi Mungu) kutoka mahali pake, na kusema: 'Tumesikia, lakini tunaasi,' na, 'Sikia; usisikie,' na, 'Tusikilize.' Hivyo wanapotosha maneno kwa ndimi zao na kudhihirisha kwamba dini ya kweli ni ya uongo." (Aya ya 46)

At first, the wondering question is phrased in a way which means the people of the Scriptures in general. It is understood that those who were directly meant by this were the Jews of Madinah. Now the Qur’ān specifies the Jews and describes their rude behaviour towards the Prophet in the early years of his settlement in Madinah, before they were finally subdued: “Among those of the Jewish faith there are some who take (revealed) words out of their context and say: ‘We have heard, but we disobey’ and, ‘Hear; may you be bereft of hearing,’ and, ‘Hearken to us.’ Thus they distort the phrases with their tongues and imply that the true faith is false.” (Verse 46)

Wamekuwa wakiwa na ujeuri na kutokuwa na adabu kiasi kwamba hata wanapotosha kauli zilizofunuliwa.

They have been so impudent and rude that they even distort revealed statements.

Labda hii ni rejea ya tafsiri yao tofauti ya kauli zilizomo katika Torati kutoka jinsi zilivyokusudiwa kweli. Walifanya hivyo ili kukataa kila rejea ya ujumbe wa mwisho wa Kiungu, na kuondoa kila sheria iliyothibitishwa na Qur’ān, ufunuo wa mwisho wa Mwenyezi Mungu. Ni wazi kwamba sheria hiyo hiyo inapotolewa katika vitabu vyote viwili, hii ni ushahidi wa chanzo chao cha pamoja, na kwa sababu hiyo, ni ushahidi unaosisitiza ukweli wa ujumbe wa Muhammad ﷺ.

Most probably, this is a reference to their different interpretation of statements given in the Torah from how they were actually intended. They did this in order to deny every reference to the final, Divine message and to remove every piece of legislation endorsed by the Qur’ān, God’s final revelation. Obviously, when the same legislation is given in both Scriptures, this is evidence of their common source, and, consequently, it is evidence emphasising the truthfulness of Muĥammad’s message.

Upotoshaji wa kauli za kidini ili ziendane na matakwa ya watu ni jambo linalojitokeza kwa kila kundi la wanadini waliopotea njia, ambao wanaona elimu yao ya dini kama taaluma inayotumikia wenye madaraka, na ambao wakati huo huo wanajaribu kuwatuliza wale watu wa kawaida wanaotaka kujiondoa katika nidhamu ya dini. Pengine Mayahudi wanazidi watu wote wengine katika hili, ingawa tumeona katika zama zetu baadhi ya Waislamu wanaoichukulia elimu yao ya dini kama taaluma. Hakika baadhi yao wanaweza kushindana vyema na Mayahudi.

Aya hizi mbili zinawakilisha wito unaotolewa kwa watu wa Maandiko, hasa Mayahudi, wamwamini Kitabu kilichoteremshwa kinachothibitisha yale yaliyo mikononi mwao. Hili linaambatana na onyo dhidi ya kugeuzwa sura na kulaaniwa, jambo ambalo haliwezi kutarajiwa isipokuwa wataendelea kukataa kwa ukaidi dini mpya ya Mwenyezi Mungu na kupanga njama dhidi yake. Wanatajwa kuwa wamepotoka kutoka imani ya umoja kamili wa Mungu, ambayo pia ndiyo kiini cha imani yao.

These two verses represent a call made to the people of the Scriptures, particularly the Jews, to believe in the Book, which has been sent down confirming what is already in their hands. This is coupled with a warning against their being misshaped and cursed, which can only be expected if they continue in their obstinate rejection of the new Divine faith and in their scheming against it. They are branded as deviant from the faith in the absolute oneness of God, which is also the essence of their faith.

Mungu hasamehe kamwe kumshirikisha Yeye na washirika. Wakati huo huo, upana wa msamaha wa Mungu unaelezwa. Hivyo, ukubwa wa kosa la kumshirikisha Mungu na miungu mingine unaonyeshwa wazi kabisa.

God never forgives associating partners with Him. At the same time, the broad scope of God’s forgiveness is outlined. Thus, the enormity of associating other deities with God is delineated in sharp relief.

Ee, wale waliopewa Kitabu! Iaminini yale Tuliyoteremsha, yanayothibitisha yale mliyonayo, kabla Hatujaziharibu nyuso na kuzirudisha nyuma, au kuwalaani kama tulivyowalaani wavunja Sabato; kwani amri ya Mwenyezi Mungu daima hutekelezwa. Mwenyezi Mungu hatasamehe kumshirikisha Yeye, lakini husamehe dhambi nyingine yoyote kwa amtakaye. Anayemshirikisha Mwenyezi Mungu amezua dhambi kubwa mno. (Aya 47-48)

0 you who have been given revelations! Believe in what We have bestowed from on high confirming that which you already have, lest We obliterate faces and turn them backward, or We reject them as We rejected the Sabbath-breakers: for God’s will is always done. God will never forgive that partners are associated with Him. He forgives any lesser sin to whomever He wills. He who associates partners with God indeed contrived an awesome sin. (Verses 47-48)

Wanaelezwa kwa sifa ile ile ambayo ingewafanya wawe wa kwanza kukubali Uislamu kwa furaha: "Enyi mliopewa Kitabu! Aminini yale Tuliyoyateremsha, yenye kuthibitisha yale mliyonayo." (Aya ya 47) Kwa kuwa walikuwa wamepewa wahyi, halikuwa jambo geni kwao kwamba uongozi wa Mwenyezi Mungu ungeteremshwa. Yule aliyewapa Vitabu hivyo sasa anawaita waamini ujumbe unaothibitisha wao wenyewe. Kama hili lingetosha kuwa ushahidi wa wazi au hoja yenye nguvu ya kukubali imani, basi Mayahudi wangepaswa kuwa wa kwanza kuukubali. Lakini walikuwa na maslahi yao, tamaa zao, chuki zao na uadui wao. Zaidi ya hayo, wao wenyewe walikuwa wapotofu. Wameelezwa katika Taurati kuwa ni "watu wenye shingo ngumu". Basi, walikikataa Kitabu, na wakastahili onyo kali: "Aminini... la sivyo Tutaziondoa nyuso na kuzirudisha nyuma, au Tutawalaani kama tulivyowalaani wavunjaji wa Sabato; kwani amri ya Mwenyezi Mungu hutekelezwa daima." (Aya ya 47)

Kama Qur'ani inavyoongoza vita ya jumuiya ya Waislamu dhidi ya Mayahudi huko Madina, inashangaa kwa wale wanaodai kwamba wao ndio watu waliochaguliwa na Mungu. Zaidi ya hayo, wanadai kuwa safi, lakini wanaendelea kupotosha maneno ya Mungu, na kuonyesha mtazamo wa kiburi kwa Mungu na Mtume wake, na kuamini miungu ya uongo.

As the Qur’ān directs the battle of the Muslim community against the Jews in Madinah, it wonders at those who claim that they are God’s chosen people. They further claim to be pure, yet they continue to distort God’s words and take an impudent attitude towards God and His Messenger, and believe in false deities.

Hivyo, wanadai uongo dhidi ya Mungu kwa kudai kwamba wako karibu Naye, bila kujali ukubwa wa matendo yao maovu. "Je, hujawaona wale wanaojiona wametakasika? Ni Mungu anayemtakasa amtakaye. Wala hawatadhulumiwa hata kiasi cha uzi wa kitani. Angalia jinsi wanavyomzulia Mungu uongo. Hiyo inatosha kuwa dhambi iliyo wazi."

They, thus, assert false claims against God as they allege that they are close to Him regardless of the magnitude of their bad deeds. “Are you aware of those who consider themselves pure? It is indeed God who causes whom He wills to grow in purity. None shall be wronged by as much as a hair’s breadth. Behold how they fabricate lies against God. This is enough as an obvious sin [for anyone].” (Verses 49-50)

Kwamba Mayahudi ni watu waliochaguliwa na Mungu ni dai la zamani sana wanalolitoa wenyewe. Mungu kwa hakika aliwachagua kuwa wabebaji wa ujumbe wake kwa wanadamu wengine, akiwapa wakati ule nafasi ya heshima juu ya mataifa yote mengine. Aliwaangamiza Firauni na watu wake kwa ajili yao, na akawaruhusu kuchukua nchi takatifu. Hata hivyo, walikengeuka kutoka njia ambayo Mungu aliwachagulia, wakaeneza ufisadi mwingi katika nchi, wakitenda kila uovu. Maraabi wao waliwahalalishia yale ambayo Mungu alikuwa amekataza, na kuwakataza yale ambayo Mungu alikuwa amehalalisha. Watu waliwafuata bila kupinga dai lao la kiutendaji la uungu, ambalo walilidhihirisha kwa kutunga sheria kama hizo. Maraabi walibadilisha sheria ya Mungu ili kuwatuliza watu wenye madaraka na kutimiza matamanio ya umati. Watu walipowafuata maraabi wao, kwa hakika waliwachukulia kuwa mabwana pamoja na Mungu.

That the Jews are God’s chosen people is an age-old claim asserted by them. God has indeed chosen them to be the bearers of His message to the rest of mankind, giving them at the time a distinguished position above all other nations. He destroyed Pharaoh and his people for their sake and allowed them to take over the sacred land. They, however, deviated from the path God has chosen for them and spread much corruption in the land, perpetrating every evil. Their rabbis made lawful for them what God had forbidden and forbade them what God had made lawful. The people followed them making no objection to their effective claim to Godhead, which they were stating by virtue of their making such legislation. The rabbis changed God’s law in order to appease the people in power and to satisfy the desires of the masses. When they followed their rabbis, the people effectively considered them as lords, alongside God.

Sūrah hii inaendelea kuwavuta watu kuangalia mtazamo wa pekee wa wale wanaodai kuwa wametakasika, ilhali wanaamini uongo na upotovu wa kiholela mbali na mwongozo wa Mwenyezi Mungu. Wakati huo huo, wanashuhudia kwamba Waarabu washirikina walikuwa na uongofu zaidi kuliko wale walioamini Mungu, ujumbe Wake, na katiba ya Mwenyezi Mungu. Hili linafuatiwa na lawama kali dhidi ya watu hawa na mtazamo wao. Wanaonyeshwa kuwa ni wenye husuda na wabahili. Sababu halisi ya upinzani wao dhidi ya Uislamu, ambayo inaonyesha upotovu wao kutoka kwenye dini ya Ibrahim, ambaye walijivunia kuwa wafuasi wake, inatolewa pamoja na onyo wazi kwao kwamba kuendelea na mtazamo kama huo bila shaka kutawapeleka Motoni.

The sūrah continues to draw people’s attention to the singular attitude of those who claim to be pure, while they believe in falsehood and in arbitrary deviation away from Divine guidance. At the same time, they testify that the pagan Arabs were better guided than those who believed in God, His message, and the Divine constitution. This is followed by an outright denunciation of these people and their attitude. They are shown as envious and stingy. The true reason for their opposition to Islam which marks their deviation from the faith of Abraham, in belonging to which they took pride, is given together with a clear warning to them that persistence in such an attitude will inevitably lead to Hell.

Je, hujaona wale waliopewa sehemu ya ufunuo wa Mwenyezi Mungu, wanaoamini uongo na upotovu wa kiburi [mbali na imani ya Mungu], na wanawaambia wasioamini kwamba wameongozwa vizuri zaidi kuliko Waumini? Hawa ndio ambao Mungu amewakataa; na yeyote ambaye Mungu amemkataa hatapata msaidizi yeyote. Je, wao wana sehemu katika ufalme wa Mungu? Kama ni hivyo, hawatawapa watu hata kiasi cha shimo la kokwa ya tende. Je, wanawaonea wivu watu kwa yale ambayo Mungu amewapa katika fadhila zake? Hakika tumewapa Aali Ibrahim kitabu na hekima, na tumewapa ufalme mkubwa.

Are you not aware of those who, having been granted a share of Divine revelations, now believe in falsehood and arrogant deviation [from Divine faith], and they say to the unbelievers that they are better guided than the believers. These are the ones whom God has rejected; anyone whom God rejects shall find none to succour him. Have they, perchance, a share in (God’s) dominion? If so, they would not give other people so much as [would fill] the groove of a date-stone. Do they, perchance, envy other people fir what God has given them out of His bounty? We have indeed given revelation and wisdom to the House of Abraham, and We did bestow on them a mighty dominion.

Baadhi yao wanamwamini, na baadhi yao wanamkataa. Adhabu ya Jahannamu inatosha kuwa ni adhabu.

Some of them believe in him and some turn away from him. Sufficient scourge is the fire of Hell. (Verses 51-55)

Aya mbili zinazofuata zinalaani upinzani wao dhidi ya Nabii ﷺ na Waislamu kwa ujumla, wakiwahusudu neema za Mwenyezi Mungu za wahyi, ushindi na nguvu. Wanawaonea wivu yale ambayo Mungu amewapa kwa fadhila zake. Wao hawajawapa chochote cha kwao wenyewe. Wanaona kuwa ni jambo lisilostahiki neema yoyote Mungu anayowapa mtu mwingine isipokuwa wao wenyewe, ingawa Yeye amewapa wao na watangulizi wao neema nyingi sana. Ukarimu wake haujawafundisha kuwa wakarimu, wala haujawaondolea wivu wao. “Je, wao wana sehemu katika ufalme (wa Mungu)? Kama ni hivyo, basi wasingewapa watu hata kiasi cha shimo la kokwa ya tende. Je, wanawaonea wivu watu kwa yale ambayo Mungu amewapa kwa fadhila yake? Kwa hakika tumewapa Ibrahim na jamaa yake wahyi na hekima, na tukawapa ufalme mkubwa.” (Aya 53-54)

The next two verses denounce their opposition to the Prophet and Muslims generally, begrudging them God’s favours of revelations, victory and strength. They envy them what God has granted them of His grace. They have not given them anything of their own. They view as undeserved, any favour God grants to anyone other than themselves, although He has bestowed on them and their predecessors much of His grace. His bounty has not taught them to be generous, and has not rid them of their envy. “Have they, perchance, a share in (God’s) dominion? If so, they would not give other people so much as [would fill] the groove of a date-stone. Do they, perchance, envy other people for what God has given them out of His bounty? We have indeed given revelation and wisdom to the House of Abraham, and We did bestow on them a mighty dominion.” (Verses 53-54)

Huu ni mtazamo wa ajabu. Hawawezi kuvumilia kwamba Mwenyezi Mungu awape waja wake wowote neema. Je, wao ni washirika Wake? Ametakasika Yeye kuwa na washirika. Je, wana sehemu yoyote katika utajiri Wake na mali Yake, ambayo Yeye huwapa zawadi zake?

This is an amazing attitude. They cannot tolerate that God grants any of His servants any favour. Are they His partners? Glorified be He to take any partners. Do they have any share in His wealth and property, from which He bestows His gifts?

Kama wangelikuwa na sehemu yoyote ya namna hiyo, wangewapa watu hata kiasi kidogo kabisa. Neno la Kiarabu linalotumika hapa kwa "kiasi kidogo kabisa" ni neno linalomaanisha alama ndogo inayoweza kuonekana nyuma ya kokwa ya tende au kwenye mkato wake. Wana wa Israeli ni wabinafsi mno hata wasiweze kuwapa watu hata kitu hicho kidogo, lau wangekuwa na sehemu yoyote katika utajiri wa Mungu. Tunamshukuru Mungu kwa kuwa hawana sehemu yoyote, vinginevyo wanadamu wote wangeangamia.

Had they any such share, they would have not given anyone a trifle. The Arabic expression used here for “a trifle” is a term which signifies a little mark which may be seen at the back of a date-stone or its groove. The Israelites are too selfish even to give that to people, had they any share in God’s wealth. We praise God that they do not have any share, otherwise all mankind would have perished.

Katika hatua hii, sura inayozungumzia kushikamana na imani au kukosa kwake miongoni mwa wazao wa Ibrahimu, inaeleza kanuni ya jumla ya malipo inayowahusu waumini na wasioamini sawasawa, katika dini zote na katika kila zama. Hapa inaelezwa kwa namna ya tukio kutoka Siku ya Hukumu: "Wale wanaozikataa ishara zetu, tutawaingiza motoni hivi karibuni; kila ngozi zao zitakapoungua, tutawabadilishia ngozi nyingine, ili waonje adhabu [kikamilifu]. Hakika Mwenyezi Mungu ni Mwenye nguvu, Mwenye hekima. Lakini wale walioamini na kutenda mema, tutawaingiza katika bustani zinazopitiwa na mito, watakaodumu humo milele. Humo watapata wake waliotakasika, nasi tutawaingiza katika kivuli chenye baridi na kinene." (Aya 56-57)

At this point, the sūrah, which speaks of adherence to faith or lack of it among Abraham’s descendants, states the general rule of reward which applies to believers and unbelievers alike, in all religions and at all times. Here it is stated in the form of a scene from the Day of Judgement: “Those who disbelieve in Our revelations We shall, in time, cause them to endure fire: every time their skins are burnt off, We shall replace them with new skins, so that they may taste suffering [in full]. God is indeed Almighty, Wise. But those who believe and do righteous deeds We shall admit into gardens through which running waters flow, where they shall abide beyond the count of time. There they shall have pure spouses, and We shall admit them into a cool, dense shade.” (Verses 56-57)

"Kila zinapoungua ngozi zao, Tutawabadilishia ngozi nyingine, ili waonje adhabu [kikamilifu]." Ni tukio lisilokoma, linalowekwa mbele ya macho yetu, na kurudiwa mara kwa mara. Akili zetu zinalikazia fikira, na hatuwezi kuligeuzia macho. Ni tukio la kutisha, na lililo la kutisha laweza kuvuta na kushikilia macho ya watu.

“Every time their skins are burnt off, We shall replace them with new skins, so that they may taste suffering [in full].” It is a never- ending scene, placed before our own eyes, and repeated time after time. Our minds concentrate on it and we would not stare away. It is a fearful scene and what is fearful may attract and hold people’s eyes.

Wakati tukio linapooonyeshwa, kurudiwa kwake mfululizo kunaelezwa kwa maneno mawili:

When the scene is portrayed, its continuous repetition is expressed in two words:

“Kila wanapoungua ngozi zao...” Ni jambo la kustaajabisha na la kiajabu. Athari hii inadhihirishwa katika nusu ya pili ya sentensi hiyo hiyo: “Tutawabadilisha kwa ngozi nyingine mpya”. Kisha athari za hofu zinasisitizwa na kuendelezwa katika sehemu ya pili ya sentensi hiyo ya kimaelezo. Ni malipo yanayostahili kwa kukufuru, pale ambapo sababu zote za kumwamini Mungu zimeshatolewa. “Ili waonje adhabu [kikamilifu].” Mungu bila shaka anaweza kuwaadhibu kwa namna hii, na ni mwenye hekima katika kuichagua kwao: “Hakika Mungu ni Mwenye nguvu, Mwenye hekima.” Kinyume na moto huu unaowaka daima, pamoja na ngozi zinazoungua daima, tunapata picha kamili ya thawabu kamilifu anayopewa yule anayemwamini Mungu na kugeuza imani hiyo kuwa vitendo. Hawa wamewekwa katika “bustani zinazopita chini yake mito”. Ni thawabu wanayopewa milele, ili kusisitiza vipengele vya makazi ya kudumu na mwendelezo: