Sehemu hii ya pili ya sura inatoa hukumu za mwisho kuhusu mahusiano kati ya jumuiya ya Waislamu na watu wa wahyi wa awali, kama vile sehemu ya kwanza ilivyobainisha hukumu za mwisho kuhusu mahusiano kati ya jumuiya ya Waislamu na washirikina wa Arabia. Hata hivyo, sehemu ya kwanza ilishughulikia hali iliyokuwepo Arabia wakati huo, ikizungumzia washirikina wa Kiarabu na kutaja mitazamo yao pamoja na matukio yaliyowahusu wao hasa. Katika sehemu hii ya pili tunaona kwamba kauli zake ni za jumla zaidi katika maneno na maana, na zinahusu watu wote wa wahyi wa awali, iwe wako Arabia au sehemu nyingine.

This second passage of the sūrah provides the final rulings concerning the relations between the Muslim community and the people of earlier revelations, just like the first passage defined the final rulings on relations between the Muslim community and the idolaters in Arabia. However, the first passage addressed the situation that prevailed at the time in Arabia, speaking about the Arab idolaters and referring to their attitudes and events relating specifically to them. In this second passage we note that its statements are more general in phraseology and import, and are applicable to all people of earlier revelations, whether in Arabia or elsewhere.

Sheria hizi mpya zinajumuisha marekebisho kadhaa muhimu ya kanuni zinazosimamia uhusiano kati ya jamii ya Waislamu na watu wa wahyi wa awali, hasa Wakristo. Kufikia wakati sūrah hii ilipoteremshwa, mikutano yote na migogoro ya kijeshi pamoja na Mayahudi ilikuwa tayari imetokea, lakini hakuna mgogoro wa namna hiyo uliotokea na jamii yoyote ya Kikristo.

These new rulings include a number of substantial amendments to the rules governing relations between the Muslim community and people of earlier revelations, particularly the Christians. By the time this sūrah was revealed, all encounters and military conflicts with the Jews had already taken place, but no such conflict took place with any Christian community.

Marekebisho makuu ambayo sheria mpya zinajumuisha ni amri ya kupigana na wale wanaopotoka kutoka dini ya Mwenyezi Mungu hadi wakilipe jizya, yaani kodi ya utiifu, baada ya kunyenyekezwa. Hakuna makubaliano ya amani yanayoweza kufanywa nao isipokuwa kwa msingi huu wa utiifu unaodhihirika kwa malipo ya kodi maalum, ambayo inawapa haki ya kuishi kwa amani pamoja na Waislamu. Kwa upande mwingine, ikiwa watathibitishwa kuwa Uislamu ni kweli na wakaukubali, wanachukuliwa kuwa sehemu ya jumuiya ya Waislamu.

The main amendment the new rulings include is the order given to fight those who deviate from the divine faith until they pay the jizyah, or submission tax, after they have been humbled. No peace agreement may be made with them except on this basis of submission evident by the payment of a special tax which gives them the right to live in peace with the Muslims. On the other hand, if they become convinced of the truth of Islam and accept it, they are considered part of the Muslim community.

Watu hao wa dini za awali waliotajwa katika maandiko yaliyotangulia wanasema kwamba:

The present text states that those people of earlier revelations:

1. Hawaamini kweli Mungu na Siku ya Mwisho; 2. Hawaharamishi yale ambayo Mungu na Mjumbe Wake wameyafanya kuwa haramu; 3. Hawafuati dini ya haki; 4. Mayahudi miongoni mwao wanadai kwamba Ezra alikuwa mwana wa Mungu, huku Wakristo wakidai kwamba Yesu Kristo alikuwa mwana wa Mungu. Kwa kutoa madai haya ya uongo, wanarudia tu madai ya uongo ya wasioamini wa zamani, Wagiriki, Warumi, Wahindi na Wamisri, au washirikina wengine. [Tutaonyesha kwamba dhana ya Utatu ilichukuliwa na Wakristo kutoka imani za kishirikina za zamani, kama ilivyokuwa dai la Wakristo na Mayahudi kwamba Mungu ana mwana. Hakuna hata moja kati ya haya lililokuwa sehemu ya asili ya Ukristo au Uyahudi.] 5. Waliwachukulia makasisi wao na watawa wao, pamoja na Yesu mwenyewe, kuwa mabwana pamoja na Mungu. Hivyo walikiuka kanuni za Upweke wa Mungu ambazo waliamriwa kuzishikilia. Kwa sababu hiyo, wao ni washirikina; 6. Wanaipinga imani ya Mungu, wakijaribu kuzima nuru ya Mungu kwa midomo yao.

1. Do not truly believe in God and the Last Day; 2. Do not forbid what God and His Messenger have made forbidden; 3. Do not follow the religion of truth; 4. The Jews among them claim that Ezra was the son of God, while the Christians claim that Jesus Christ was the son of God. In making these false claims they are merely echoing the false claims of the unbelievers of old times, Greeks, Romans, Indians and Egyptians, or other idolaters. [We will show that the concept of the Trinity was borrowed by the Christians from old idolatrous beliefs, as were the Christian and Jewish claims that God has a son. None of these was part of the origin of Christianity or Judaism.] 5. They treated their rabbis and monks, as well as Jesus himself, as lords alongside God. Thus they transgressed the principles of God’s oneness they were bid to uphold. As such, they are idolaters; 6. They are hostile to God’s faith, trying to put out God’s light with their mouths.

Kwa hiyo, hao ni makafiri; na 7. Wengi wa watawa wao na marabi wao hula mali za watu kwa dhuluma, na huwazuia watu na njia ya Mungu.

As such, they are unbelievers; and 7. Many of their monks and rabbis devour people’s money and property against all right, and they turn people away from God’s path.

Ni juu ya imani na matendo kama haya ndipo ukweli wa watu wa wahyi wa awali unapobainishwa, na hukumu za mwisho zinazoongoza mahusiano yao na waumini wanaotekeleza ujumbe wa Mungu zinapofafanuliwa.

It is on the basis of such beliefs and practices that the truth of the people of earlier revelations is stated, and the final rulings governing their relations with the believers who implement God’s message are defined.

Hata hivyo, mtazamo wa watu hawa haukuwakilisha mtazamo wa wengi wa watu wa wahyi wa awali katika Rasi ya Arabia, hasa Mayahudi. Pale walipohisi kwamba Uislamu unawakilisha tishio kwao, Mayahudi wa Madina walianzisha kampeni ovu dhidi yake, wakitumia mbinu zote zilizotajwa katika sehemu kadhaa za Qur’ān. Bila shaka, walikataa kuukubali Uislamu, na wakakanusha marejeo yaliyomo katika Maandiko yao wenyewe kuhusu Mtume Muhammad ﷺ, pamoja na ukweli kwamba Qur’ān ilithibitisha yale yaliyobaki kwao ya wahyi wao wa kweli. Kinyume chake, watu wale wema na waaminifu walikiri yote hayo waziwazi. Qur’ān inarekodi kukataa kwao kote na inaonyesha upotovu na uharibifu wao. Hata hivyo, Qur’ān pia inajumuisha kauli wazi za imani za watu wa wahyi wa awali, kama vile: “Yesu alipokuja kwa ishara zote za ukweli, alisema: Nimekuja kwenu sasa kwa hekima, na kuwabainishia baadhi ya yale mnayotofautiana nayo. Basi, mcheni Mungu na nisikilizeni. Hakika Mungu ndiye Mola wangu na Mola wenu; basi mwabuduni Yeye peke yake: hii ndiyo njia iliyonyooka!” Lakini makundi miongoni mwao yalianza kuwa na mitazamo tofauti. Basi ole wao wenye kudhulumu kwa adhabu [watakayoipata] siku iliyo chungu!” (43: 63-65) “Waligawanyika kwa uovu wao wenyewe, baada tu ya kupewa elimu. Na lau si neno lililotangulia kutoka kwa Mola wenu, [la kuchelewesha hukumu] hadi muda uliowekwa, basi mambo yangekuwa yameamuliwa baina yao. Na wale waliorithishwa Maandiko baada yao wamo katika shaka kubwa.” (42: 14) “Iliambiwa kwao: Ishini katika mji huu na kula chakula chake chochote mtakachokitaka, semeni: “Ee Mola wetu, tuondolee mzigo wetu,” na ingieni langoni kwa unyenyekevu. Tutawasamehe dhambi zenu, na tutawalipa kwa wingi wale wanaotenda mema. ‘Lakini wadhalimu miongoni mwao walibadilisha maneno mengine badala ya yale waliyoambiwa. Kwa hiyo Tuliwateremshia adhabu kutoka mbinguni kwa sababu ya dhulma yao. Waulize kuhusu mji uliokuwa karibu na bahari: jinsi watu wake walivyoukiuka Sabato. Kila Sabato samaki wao walikuja mbele yao wakijitokeza juu ya uso wa maji, lakini hawakuwakaribia siku nyingine zisizokuwa za Sabato.

However, the attitude of these individuals was not representative of the attitude of the majority of the people of earlier revelations in the Arabian Peninsula, particularly the Jews. Once they felt that Islam represented a threat to them, the Jews in Madinah launched a wicked campaign against it, using all the methods mentioned in several places in the Qur’ān. Needless to say, they refused to adopt Islam, and denied the references in their own Scriptures to the Prophet Muĥammad (peace be upon him), and the fact that the Qur’ān confirmed what remained with them of their true revelations. By contrast, those goodly and honest individuals acknowledged all that openly. The Qur’ān records all their denials and points out their deviation and corruption. However, the Qur’ān also includes clear statements of the beliefs of the people of earlier revelations, such as: “When Jesus came with all evidence of the truth, he said: I have now come to you with wisdom, and to make clear to you some of that on which you are at variance. Hence, fear God and pay heed to me. God is indeed my Lord and your Lord; so worship Him alone: this is a straight way!’ But factions from among them began to hold divergent views. Woe, then, to the evildoers for the suffering [they will endure] on a painful day!” (43: 63-65) “They broke up their unity, through their own wickedness, only after knowledge was given to them. And but for a word that had already gone forth from your Lord, [postponing a decision] until an appointed term, all would have been decided between them. Those who inherited the Scriptures after them are now in grave doubt.” (42: 14) “It was said to them: Dwell in this city and eat of its food whatever you may wish, and say: “Lord, relieve us of our burden,” and enter the gate in humility. We will forgive you your sins, and We will richly reward those who do good. ‘But the wrongdoers among them substituted other words for those which they had been given. Therefore We let loose against them a scourge from heaven in requital for their wrongdoing. Ask them about the town which stood by the sea: how its people profaned the Sabbath. Each Sabbath their fish appeared before them breaking the water’s surface, but they would not come near them on other than Sabbath days.

Tutajadili sasa asili ya mahusiano kati ya jamii ya Waislamu na wafuasi wa dini zilizotangulia, tukiiweka katika muktadha wake wa kimsingi na wa kihistoria. Haya ndiyo yalikuwa mambo makuu yaliyoweka misingi ya hukumu za mwisho zinazosimamia mahusiano haya.

We will now discuss the nature of relations between the Muslim community and the followers of earlier religions, putting it in both its substantial and historical contexts. These were the major elements in defining the final rulings governing these relations.

Ili kupata wazo lililo wazi na sahihi kuhusu asili ya mahusiano kama haya, ni muhimu kwanza kujifunza kile Mwenyezi Mungu anachoeleza kuhusu mahusiano hayo katika Kitabu Chake, ambacho ni neno la kweli kabisa lisilokubali kosa wala uongo. Kauli kama hizo hazina makosa yanayotokana na upendeleo wa kibinadamu na kasoro za kufikiri na kukisia.

In order to form a clear and accurate idea of the nature of such relations, it is important first to study what God states concerning these relations in His Book which is the absolutely true word that admits no error or falsehood. Such statements are free of errors resulting from human bias and faults of reasoning and deduction.

Kisha tunapaswa kuangalia matukio na mitazamo ambayo yanathibitisha kauli hizi.

Then we have to look at the events and attitudes which confirm these statements.

Asili ya mtazamo wa watu wa wahyi wa awali kwa Waislamu imebainishwa mara kadhaa katika Qur'ani. Katika baadhi ya matukio, Mungu anazungumza nao peke yao, huku katika mengine akiwaunganisha na wasioamini, kwa kuwa makundi hayo mawili yameungana katika mitazamo yao kuelekea Uislamu na jamii ya Waislamu. Wakati mwingine, Qur'ani inazungumzia misimamo fulani waliyoichukua inayoonyesha muungano wao dhidi ya Uislamu. Kauli zenyewe ni wazi na za uhakika mno kuhitaji maelezo yoyote: '{Wala wale waliokufuru miongoni mwa Watu wa Kitabu, wala washirikina, hawapendi kushushiwa kheri yoyote kutoka kwa Mola wenu Mlezi.} (2: 105)

The nature of the attitude of the people of the earlier revelations towards the Muslims is stated several times in the Qur’ān. On certain occasions, God speaks of them alone, while on others, He groups them with the unbelievers, since the two groups are united in their attitudes towards Islam and the Muslim community. At times, the Qur’ān speaks of certain positions they have taken which expose their alliance against Islam. The statements themselves are too clear and decisive to require any comment: ‘Neither the unbelievers among the people of earlier revelations nor the idolaters would like to see any blessing ever bestowed upon you by your Lord.” (2: 105)

Sura kadhaa katika Qur'ani zinarejelea uadui wa Mayahudi dhidi ya Uislamu, uliojidhihirisha katika njama potofu na fitina zilizolenga kudhoofisha jamii ya Waislamu. Kwa kweli uadui huu umekuwepo daima, tangu mgongano wao wa kwanza na Uislamu huko Madina hadi wakati wa sasa. Haiko ndani ya upeo wa tafsiri hii kutoa taarifa kamili ya historia hiyo ya uadui, lakini tutatoa marejeo machache mafupi kwa matukio kadhaa ya vita visivyokoma ambavyo Mayahudi wameanzisha dhidi ya Uislamu.

Several sūrahs in the Qur’ān refer to the Jews’ hostility towards Islam which manifested itself in wicked scheming and conspiracies aiming to undermine the Muslim community. Indeed this hostility has always been manifest, ever since their first confrontation with Islam in Madinah up to the present moment. It is beyond the scope of this commentary to provide a full account of such a hostile history, but we will make only a few brief references to episodes of the unabating war the Jews have launched against Islam.

Nabii alipohamia Madinah, Mayahudi waliokuwa huko walimpokea kwa mapokezi mabaya zaidi yanayoweza kutolewa na wafuasi wa ujumbe wa kimungu kwa Mjumbe wa Mungu ambaye walimjua kuwa ni mkweli na anayefikisha ujumbe wa kweli ﷺ.

When the Prophet migrated to Madinah, the Jews there gave him the worst reception that could have been given by the followers of a divine message to a Messenger of God whom they knew to be honest and conveying a true message.

Walitunga uongo na kuibua shaka miongoni mwa wafuasi wa imani mpya, wakitumia njia za hila kabisa kueneza uzushi huu. Walitilia shaka Mtume mwenyewe ilhali walikuwa na uhakika wa uaminifu wake na nafasi yake ya kweli. Waliungana na Waarabu wanafiki na kuwafundisha jinsi ya kutoa shutuma za uongo na kuzieneza kila mahali. Walipotosha kila tukio linalowezekana, kama vile mabadiliko ya kibla wakati Waislamu wanaposali na shutuma za uongo zilizoelekezwa kwa mke wa Mtume ﷺ, pamoja na matukio mengine mengi. Aya kadhaa za Qur’ani, katika Sura ya 2, 3, 4, 5, 9, 33 na 59, zinarejelea moja kwa moja matukio kama hayo. Hizi ni baadhi ya mifano:

They invented lies and raised doubts among the followers of the new faith, resorting to the most devious means to spread these fabrications. They expressed doubts about the Prophet himself when they were certain of his honesty and true position. They allied themselves with the hypocrite Arabs and taught them how to make false accusations and spread them around. They manipulated every possible event, such as the change in direction when Muslims offer their prayers and the false accusations levelled against the Prophet’s wife, as well as numerous other instances. Several comments in the Qur’ān, in Sūrahs 2, 3, 4, 5, 9, 33 and 59, refer directly to such incidents. Here are some examples:

Watu wengine wa wahyi wa awali, Wakristo, nao hawajakuwa na uadui mdogo kuliko wao.

The other people of earlier revelations, the Christians, have been no less hostile.

Uadui kati ya Wabyzantine na Waajemi ulikuwepo kwa karne nyingi.

Enmity between the Byzantines and the Persians went back for centuries.

Hata hivyo, mara tu Kanisa lilipohisi kwamba Uislamu, dini mpya, ulikuwa tishio kwa toleo lake lililobuniwa la Ukristo, ambalo halikuwa zaidi ya mkusanyiko wa hadithi za kale za kipagani, uvumbuzi uliopotoka na kauli chache tu kutoka kwa Nabii Isa, pande zote mbili ziliweka kando uadui wao wote wa zamani na chuki ya miaka mingi, na kuukabili pamoja uimani mpya.

Nevertheless, as soon as the Church felt that Islam, the new faith, represented a threat to its concocted version of Christianity, which was no more than a collection of ancient pagan legends, misguided inventions and a handful of statements from the Prophet Jesus, both camps buried all their past enmity and age-old hatred to confront the new faith together.

Wabyzantine na kibaraka wao wa Ghassān, ambao walikuwa wakitawaliwa nao, walianza kukusanya majeshi ili kupigana dhidi ya dini mpya. Waliumua mjumbe wa Mtume ﷺ, ingawa wajumbe kwa kawaida walipewa ulinzi kamili. Mtume ﷺ alipotuma kikosi cha wanaume 3,000 kukomesha uchokozi huo, walikabiliwa na jeshi lililojumuisha, kwa mujibu wa ripoti za kihistoria, wanajeshi 100,000 wa Byzantine na kikosi kama hicho cha Waarabu Wakristo waliokuwa chini ya utawala wao. Hii ilikuwa Vita vya Mu'tah, vilivyofanyika mwaka wa 8 Hijria, sawa na mwaka 630 Miladia, ambapo makamanda watatu wa Kiislamu, Zayd ibn Ḥārithah, Ja'far ibn Abī Ṭālib na 'Abdullāh ibn Rawāḥah, walianguka kama mashahidi.

The Byzantines, and their puppet Arab regime of Ghassān, started to raise forces to fight the new faith. They killed the Prophet’s messenger, when messengers were traditionally given full protection. When the Prophet sent a force of 3,000 men to stop the provocation, they were confronted by an army that included, according to historical reports, 100,000 of the Byzantines and a similar force of Christian Arabs under their rule. This was the Battle of Mu’tah, which took place in year 8 H, corresponding to 630 CE, and in which three Muslim commanders, Zayd ibn Ĥārithah, Ja`far ibn Abī Ţālib and `Abdullāh ibn Rawāĥah, fell as martyrs.

Kisha kulifanyika msafara wa Tabūk, ambao ndio mada kuu ya majadiliano katika sura hii, kisha ikafuata harakati za jeshi lililoongozwa na Usāmah bin Zayd. Jeshi hili liliandaliwa na Mtume ﷺ, kisha likatumwa na khalifa wake, Abū Bakr, kama onyesho la nguvu la kukabiliana na majeshi ya Byzantine yaliyokuwa yanahamasishwa ili kuzima sauti ya Uislamu. Kisha Waislamu wakapata ushindi mkubwa katika Vita vya Yarmūk dhidi ya Byzantine. Ushindi huu ulileta ukombozi wa maeneo mapana ya Syria, Misri, Afrika ya Kaskazini na Mediterania kutoka kwenye ukoloni wa Byzantine, pamoja na kuimarisha msingi wa Kiislamu huko Andalusia. Tangu hapo, uadui wa Wakrusedi dhidi ya Uislamu ukashika kasi kubwa.

Piganeni dhidi ya wale ambao, ingawa wamepewa Maandiko, hawaamini kweli kwa Mungu na Siku ya Mwisho, wala hawaharamishi kile ambacho Mungu na Mtume Wake wamekiharamisha, wala hawaifuati dini ya haki, hadi watoe kodi ya utii kwa mkono wa unyenyekevu, baada ya kuwa wamedhalilishwa. (Aya ya 29)

Fight against those who — despite having been given Scriptures — do not truly believe in God and the Last Day, and do not treat as forbidden that which God and His Messenger have forbidden, and do not follow the religion of truth, till they [agree to] pay the submission tax with a willing hand, after they have been humbled. (Verse 29)

Aya hii na zinazofuata zilikusudiwa kuwaandaa Waislamu kwa safari yao ya Tabūk na kukabiliana na Wabyzantine na serikali yao ya kibaraka ya Waarabu Wakristo, wanaojulikana kama Ghassānīd. Hii inaonyesha kwamba maelezo yaliyomo hapa yalikuwa kweli kwa watu walioko upande wa pili wa makabiliano. Yanaonyesha tu uhalisia wa watu hao. Maelezo haya hayakutajwa hapa kama masharti ya kupigana na watu wa wahyi wa awali, bali kama sifa zilizomo ndani ya imani zao potofu na uhalisia halisi wa watu hao.

This verse and the ones that follow were meant to prepare the Muslims for their expedition to Tabūk and the confrontation with the Byzantines and their puppet regime of Christian Arabs, known as the Ghassānīd. This suggests that the descriptions we have here were true of the people on the other side of the confrontation. They simply show the reality of those people. These descriptions are not mentioned here as conditions for fighting the people of earlier revelations, but as qualities inherent in their distorted beliefs and the actual reality of those people.

Kwa hiyo, hizi ndizo sababu zinazohalalisha kupigana nao. Hukumu hiyo pia inawahusu wote wanaoshiriki imani na sifa zilezile.

Hence they provide the justification for fighting them. The ruling also applies to all those who share the same beliefs and characteristics.

Aya hii inabainisha sifa tatu za watu hao. (1) Hawaamini Mwenyezi Mungu na Siku ya Mwisho; (2) hawaharamishi kile alichokiharamisha Mwenyezi Mungu; na (3) hawaamini dini ya haki. Aya zinazofuata zinaonyesha jinsi sifa hizi zinavyowahusu.

This verse specifies three such characteristics. (1) They do not believe in God and the Last Day; (2) they do not treat as forbidden what God has forbidden; and (3) they do not believe in the religion of truth. The verses that follow show how these characteristics apply to them.

Kwanza, Mayahudi wanadai kwamba Ezra ni mwana wa Mungu, na Wakristo wanadai kwamba Kristo ni mwanawe. Madai haya yanafanana na yale yaliyotolewa na washirikina wa zamani. Kwa hiyo, wanapaswa kushughulikiwa kwa msingi sawa na watu wasiomwamini Mungu na Siku ya Mwisho.

Sharti ambalo aya ya Qur'ani inaweka kwa ajili ya kutowapiga vita hao si kwamba wakubali Uislamu. Hapana. Hakuna kulazimishwa katika mambo ya imani, na hakuna mtu anayelazimishwa kukubali Uislamu wakati wowote. Sharti ni kwamba walipe kodi, au kodi ya utii (jizya), kwa mikono yenye moyo wa kutoa kwa hiari, na kwamba wanyenyekezwe kikamilifu. Kusudi la sharti hili ni nini, na kwa nini ndio mwisho ambao mapigano yote lazima yakomeke?

The condition which the Qur’ānic verse lays down for not fighting them is not that they should accept Islam. No. There is simply no compulsion in matters of faith, and no one is forced to accept Islam at any time. The condition is simply that they should pay the tribute, or the submission tax, with a willing hand and that they be utterly subdued. What is the purpose of this condition, and why is it the end at which all fighting must stop?

Jibu la swali hili liko katika ukweli kwamba kwa sifa kama hizi, watu wa wahyi wa awali wanajiweka katika vita dhidi ya dini ya Mwenyezi Mungu, kwa imani na kwa vitendo. Pia wako katika vita dhidi ya jamii ya Kiislamu kutokana na mgongano wa asili uliopo kati ya kanuni za maisha zinazotokana na dini ya Mwenyezi Mungu kwa upande mmoja, na ujinga, yaani jāhiliyyah, kwa upande mwingine. Kama inavyoelezwa katika aya hizi, watu wa wahyi wa awali wanamo ndani ya jāhiliyyah, katika imani na katika matendo. Historia pia inathibitisha asili ya mgongano huu, na kutowezekana kwa kuishi pamoja kati ya kanuni hizi mbili. Watu wa wahyi wa awali walikuwa wamedhamiria katika upinzani wao dhidi ya dini ya Kiislamu katika kipindi kilichotangulia kushuka kwa aya hii, na katika kipindi kilichofuata, hadi leo.

The answer is found in the fact that with such characteristics, the people of earlier revelations place themselves at war with the divine faith, both in belief and in practical terms. They are also at war with Islamic society because of the inherent conflict between the codes of living derived from the divine faith on the one hand and ignorance, or jāhiliyyah, on the other. As described in these verses, the people of earlier revelations belong to jāhiliyyah in both beliefs and practices. History also proves the nature of conflict, and the impossibility of coexistence between the two codes. The people of earlier revelations were determined in their opposition to the Islamic faith in the period preceding the revelation of this verse, and in the period following it, up to the present day.

Kama dini pekee ya kweli iliyopo duniani leo, Uislamu huchukua hatua zinazostahili kuondoa vikwazo vyote vya kimwili na kimaada vinavyojaribu kuzuia juhudi zake za kuwakomboa wanadamu kutoka katika utumwa wa kumtii yeyote asiyekuwa Mungu. Utii huo hutafsiriwa kwa kufuata dini ya kweli, mradi kila binadamu apewe uhuru wa kuchagua. Hakuna budi kuwepo kwa shinikizo lolote, liwe kutoka katika dini yenyewe au kutoka kwa nguvu zile zinazoweka vikwazo hivyo vya kimwili.

Kama tulivyoona, Mwenyezi Mungu alitoa amri kwa Waislamu ya kupigana na watu wa wahyi wa awali, yaani Mayahudi na Wakristo, "mpaka watoe kodi ya utii kwa mkono wao wenyewe, nao wamenyenyekea." (Aya ya 29) Amri hii ilipotolewa, hali fulani zilizojadiliwa katika Utangulizi wa sūrah hii ziliwaathiri Umma wa Waislamu huko Madinah wakati huo. Hali hizo zilihitaji amri hii irudiwe na kusisitizwa. Sababu zake zilihitaji kufafanuliwa. Wasiwasi uliokuwepo kwa baadhi ya Waislamu kuhusu lengo lake ulihitaji kutulizwa. Kutii amri hii kulimaanisha kupingana na Wabyzantine kusini mwa Syria. Kabla ya kuja kwa Uislamu, Waarabu walikuwa wakiwaogopa sana Wabyzantine, hasa kwa sababu walidhibiti kaskazini mwa Arabia kwa muda mrefu. Baadhi ya kabila za Kiarabu zilishirikiana nao, nao walikuwa na dola kibaraka ambapo kabila la Ghassān lilichukua madaraka.

As we have seen, God issued His order to the Muslims to fight the people of earlier revelations, i.e. the Jews and the Christians, “till they pay the submission tax with a willing hand, after they have been humbled.” (Verse 29) When this order was given certain circumstances, discussed in the Prologue to this sūrah, affected the Muslim community in Madinah at that time. These circumstances required that this order should be reiterated and emphasized. Its reasons needed to be clarified. The uneasiness felt by some Muslims about its purpose required reassurance. To obey this order meant opposing the Byzantines in southern Syria. Before the advent of Islam, the Arabs held the Byzantines in awe, particularly because they held control over the north of Arabia for a long time. Some Arab tribes collaborated with them, and they had a puppet state where the Ghassān tribe assumed power.

Hiki hakikuwa kikutano cha kwanza cha Waislamu na Warumi wa Byzantine. Kwa Uislamu, Mwenyezi Mungu aliwapa Waarabu hisia ya heshima iliyowawezesha kusimama kidete mbele ya Waajemi na Warumi wa Byzantine. Hapo awali, ujasiri wote waliouonyesha ulikuwa katika migogoro ya ndani na mashambulizi ya uporaji waliyoyafanya dhidi ya kila mmoja wao, kabila dhidi ya kabila. Hata hivyo, bado kulikuwa na hofu iliyoendelea dhidi ya Warumi wa Byzantine, hasa miongoni mwa wale ambao bado hawakuwa wamepata mtazamo halisi wa Kiislamu. Zaidi ya hayo, vita kubwa vya mwisho dhidi ya Warumi wa Byzantine havikuwa vimewaendea vema Waislamu. Katika vita hivyo, Warumi wa Byzantine na vibaraka wao Waarabu walikusanya majeshi makubwa ambayo baadhi ya taarifa zinakadiria kuwa yalikuwa si chini ya wanaume 200,000.

This was not the first encounter the Muslims had with the Byzantines. With Islam, God gave the Arabs a sense of dignity which enabled them to stand up to both the Persians and the Byzantines. Formerly, all the bravery they demonstrated was in internal conflict and the looting raids they launched against one another, tribe against tribe. Yet there was still a lingering fear of the Byzantines, particularly among those who had not yet acquired the true Islamic attitude. Moreover, the last major encounter with the Byzantines had not gone in favour of the Muslims. In that battle, the Byzantines and their Arab stooges marshalled large forces which some reports put at no less than 200,000 men.

Akitoa maoni kuhusu madai ya Mayahudi na Wakristo kwamba Ezra au Yesu ni mwana wa Mungu, Qur’ani inasisitiza kwamba wao wanarudia madai na dhana za makafiri wa zamani za kale: “Hayo ni maneno wanayoyasema kwa midomo yao, wakiiga maneno ya makafiri wa kale.” (Aya ya 30) Kwanza kabisa, maoni haya yanasisitiza kwamba madai haya yalitolewa na wao wenyewe, na si kwamba yaliripotiwa na wengine.

Commenting on the assertions by the Jews and the Christians that Ezra or Jesus is the son of God, the Qur’ān emphasizes that they echo the assertions and concepts of unbelievers in former times: “Such are the assertions they utter with their mouths, echoing assertions made by the unbelievers of old.” (Verse 30) First of all this comment emphasizes that these assertions were made by them and not reported by others.

Hii ndiyo sababu ya kutaja `vinywa vyao` ili kuongeza taswira ya kimwili, kufuatana na mtindo wa Qur'ani wa kueleza. Ni wazi kwamba chochote wanachosema au kudai lazima kiwe kimesemwa kwa kinywa. Kutajwa kwa makusudi kwa vinywa vyao si jambo la kurudiarudia – mbali na Mungu kuongeza bila sababu kitu kisicho na haja – wala halifanyi kauli kuwa ndefu isiyo ya lazima. Mtindo wa Qur'ani unaonyesha jinsi wanavyotoa madai yao na kutupa picha halisi ambayo tunaweza kuiona tunaposikiliza kauli hiyo. Pia kuna maana ya ziada inayosisitiza kwamba maneno hayo hayaelezi kitu chochote kilichopo katika uhalisia. Haya ni maneno tu yanayotamkwa, wala hayana maana halisi.

This is the reason for mentioning `their mouths’ to add a physical image, following the Qur’ānic method of expression. It is evident that whatever they say or assert must be said by word of mouth. The deliberate mention of their mouths is neither redundant — far be it from God to unnecessarily add what is redundant — nor does it make the statement verbose. The Qur’ānic style pictures how they make their assertions and gives us a very real image that we can see as we listen to the statement. There is also an additional connotation stressing that the words do not describe any thing that exists in reality. These are merely words uttered and have no real significance.

Kisha tunaona jambo jingine la kipekee la Qur’ani linaloonyesha asili yake na kwamba ni ufunuo kutoka kwa Mungu. Jambo hili tunaliona katika kauli: “inayofanana na madai ya makafiri wa zamani.” (Aya ya 30) Wafasiri wa Qur’ani walikuwa wakisema kwamba hii inamaanisha kuwa madai yao kuhusu Mungu kuwa na mwana yanafanana na yale waliyokuwa wakisema washirikina wa Kiarabu kwamba malaika ni binti za Mungu. Ulinganifu kati ya madai haya mawili ni kweli, lakini kauli hii ina maana pana zaidi ambayo imejitokeza hivi karibuni tu, pale imani za washirikina wa India, Misri ya kale na Ugiriki zilipochunguzwa. Utafiti huo umebainisha asili ya imani potofu za watu wa mafunuo ya awali, hasa Wakristo. Imani hizo zilitokana kwa urahisi tu na zile dini za kipagani ambazo kwanza ziliingia katika mafundisho ya Paulo na hatimaye katika yale ya Sinodi za Kanisa.

Kabla hatujaeleza jinsi walivyowafanya watawa wao na mahakhamu wao kuwa mabwana, tunapenda kutaja baadhi ya riwaya sahihi zinazojumuisha tafsiri ya Mtume ﷺ mwenyewe. Tafsiri yake ndiyo bila shaka sahihi na ya mwisho.

Before we explain how they took their monks and rabbis for lords, we wish to mention some authentic reports which include the Prophet’s own interpretation. His is undoubtedly the correct and final interpretation.

Al-Tirmidhī na wanachuoni kadhaa wakubwa wa Hadith wanasimulia kwa mapokezi ya `Adiy ibn Ĥātim, ambaye alikuwa Mkristo kabla ya kukutana na Mtume ﷺ na kuukubali Uislamu.

Al-Tirmidhī and several major scholars of Ĥadīth report on the authority of `Adiy ibn Ĥātim, who was a Christian before he met the Prophet and adopted Islam:

“Nilipokuja kumwona Mtume kwa mara ya kwanza, alikuwa akisoma aya hii ya sura iitwayo Toba: ‘Wamewafanya maulamaa wao na watawa wao, na Masihi, mwana wa Maryamu, kuwa mabwana badala ya Mwenyezi Mungu.’ Akafafanua: “Hakika hawakuwaabudu hawa (maulamaa na watawa). Lakini walipowaruhusu kitu, walikichukulia kuwa halali, na walipokikataza kitu, walikichukulia kuwa haramu.” Hadithi ya pili sahihi imepokewa na Imamu Ahmad, al-Tirmidhi na al-Tabari kwa mapokezi ya ‘Adiy bin Hatim:”

“When I first came to see the Prophet, he was reciting this verse of the sūrah entitled Repentance: ‘They make of their rabbis and their monks, and of the Christ, son of Mary, lords besides God.’ He explained: “They certainly did not worship these (rabbis and monks). But when they permitted them something they treated it as permissible, and when they prohibited something they treated it as forbidden.” A second authentic report is transmitted by Imām Aĥmad, al- Tirmidhī and alŢabarī on the authority of `Adiy ibn Ĥātim:

Wakati 'Adiy, ambaye kabla ya Uislamu alikuwa Mkristo, alposikia habari za ujumbe wa Kiislamu, alikimbilia Shamu. Dada yake alichukuliwa mateka pamoja na kundi la watu wa kabila lake. Mtume ﷺ alimtendea dada yake wema, akamwachia huru na kumpa baadhi ya zawadi. Yeye alimwendea kaka yake na kumsihi akubali Uislamu na amwone Mtume ﷺ. 'Adiy alifuata ushauri wa dada yake na akasafiri hadi Madinah. Alikuwa kiongozi wa kabila lake, Ţayyi', na baba yake alijulikana sana kwa ukarimu wake usio na mfano. Watu walikuwa wakizungumzia kuwasili kwake Madinah. Alipokwenda kumwona Mtume ﷺ alikuwa amevaa msalaba wa fedha aliouning'iniza shingoni. Mtume ﷺ alikuwa akisoma aya hii: {Wamewafanya maulamaa wao na watawa wao ... kuwa waungu badala ya Mungu}. 'Adiy alisema: "Hawakuwaabudu." Mtume ﷺ akasema: "Naam, hakika waliwaabudu. Waliwafuata walipowaharamishia yaliyo halali na kuwahalalishia yaliyo haramu. Hivyo ndivyo walivyowaabudu." Al-Suddī, mfasiri mwenye elimu wa Qur'ani, anasema: "Wameomba ushauri wa binadamu na kuiacha Kitabu cha Mungu. Kwa hiyo Yeye anasema: {Na hawakuamrishwa ila wamwabudu Mungu Mmoja}, yaani Yule ambaye anaweza kukataza jambo nalo likachukuliwa na wote kuwa ni haramu, na anaweza kuruhusu jingine nalo likachukuliwa kuwa halali. Sheria Yake ni kutiiwa na hukumu Yake ndiyo ya mwisho." Katika tafsiri yake ya Qur'ani, al-Ālūsī, mwanazuoni wa kipindi cha kisasa, anasema:

Sura hii inaenda hatua moja zaidi katika kuwahimiza waumini kupigana: "Wanataka kuzima nuru ya Mwenyezi Mungu kwa vinywa vyao, lakini Mwenyezi Mungu hatakubali chochote isipokuwa kuikamilisha nuru Yake, ijapokuwa hili linawachukiza makafiri. Yeye ndiye aliyemtuma Mtume Wake kwa uongofu na dini ya haki, ili aipe ushindi juu ya dini zote [nyingine], ijapokuwa hili linawachukiza washirikina." (Aya 32-33)

The sūrah goes a step further in encouraging the believers to fight: “They want to extinguish God’s light with their mouths, but God will not allow anything but to bring His light to perfection, however hateful this may be to the unbelievers. It is He who has sent His Messenger with guidance and the religion of truth, so that He may cause it to prevail over all [other] religions, however hateful this may be to the idolaters.” (Verses 32-33)

Watu wa mapokeo ya awali hawaishii kwenye upotovu tu kutoka kwenye dini ya haki na kuabudu mabwana na viumbe vingine badala ya Mungu, pamoja na kukataa kuamini Mungu na Siku ya Mwisho kwa maana halisi ya imani hiyo. Wao huenda mbali zaidi kwa kutangaza vita dhidi ya dini ya haki na kujitahidi sana kuzima nuru ya Mungu, ambayo inawakilishwa na dini hii, harakati zinazolinadi, na mfumo inaoutoa kwa maisha ya binadamu.

The people of earlier revelations do not stop at mere deviation from the religion of truth and worshipping lords and other beings instead of God, as well as refusing to believe in God and the Last Day in the true sense of such a belief. They go further by declaring war against the religion of truth and trying hard to extinguish God’s light, represented by this religion, the movement advocating it and the system it provides for human life.

"Wanataka kuzima nuru ya Mwenyezi Mungu kwa vinywa vyao." (Aya ya 32) Kwa hiyo, wanaupinga nuru ya Mwenyezi Mungu, wakijaribu kuzuia isienee. Wanazua uongo na kupanda mbegu za fitina na mifarakano. Pia wanawahamasisha wafuasi wao wasimame kinyume na dini hii na wafuasi wake, kama ilivyokuwa wakati aya hizi zilipoteremshwa. Hali hii imeendelea kuwepo tangu wakati huo. Ingawa kauli hiiililenga hasa kuimarisha azma ya Waislamu wa wakati ule, pia inaeleza kiini halisi cha mtazamo ambao watu wa wahyi wa awali daima wameuchukua kuelekea nuru ya Mwenyezi Mungu, kama inavyojidhihirisha katika imani yake ya kweli inayotoa mwongozo kwa wanadamu.

“They want to extinguish God’s light with their mouths.” (Verse 32) So, they are hostile to God’s light, trying to prevent its spread. They fabricate lies and sew the seeds of discord and division. They also mobilize their followers to stand in opposition to this religion and its followers, as was the case when these verses were revealed. This has continued to be the case ever since. Although this statement aimed primarily at enhancing the determination of the Muslims at the time, it also describes the true nature of the attitude the people of earlier revelations always adopt towards God’s light as reflected by His true faith providing guidance for mankind.

Hatua hii ya mwisho katika kufichua hali halisi ya watu wa wahyi wa awali waliopotosha ujumbe wa Mungu imetolewa katika aya mbili zinazowaelekea waumini:

This last step in exposing the reality of those people of earlier revelations who have distorted God’s message is given in two verses addressed to the believers:

Enyi mlioamini, hakika baadhi ya wanazuoni wa Kiyahudi (marabi) na watawa wa Kikristo hula mali za watu kwa dhuluma na huwazuia watu kwenye njia ya Mungu. Na wale wanaokusanya dhahabu na fedha wala hawazitoi katika njia ya Mungu, wabashirie adhabu iliyo chungu, siku ambayo zitapashwa moto katika moto wa Jahannamu, kisha paji zao za nyuso, mbavu zao na migongo yao vitatiwa alama kwayo. [Watambiwe]: "Haya ndiyo mliyojikusanyia wenyewe. Basi onjeni yale mliyokuwa mkiyakusanya."

“Believers, some of the rabbis and monks wrongfully devour people’s property and turn people away from God’s path. To those who hoard up gold and silver and do not spend them in God’s cause, give the news of a painful suffering, on the day when it will all be heated in the fire of hell, and their foreheads, sides and backs will be branded with them. [They will be told]: ‘This is what you have hoarded up for yourselves. Taste, then, what you have been hoarding.’” (Verses 34-35)

Aya ya kwanza inaeleza nafasi za maraba na watawa ambao watu wa wahyi wa awali wamewafanya kuwa miungu, wakiwafuata amri zao katika shughuli zao za kila siku, na pia katika ibada zao.

The first verse elaborates on the roles of the rabbis and monks whom those people of earlier revelations have made as lords, following their bidding in their day-to-day transactions, and also in their worship.

Hakika, maulamaa wa Kiyahudi na watawa wa Kikristo wanapenda kutendewa kama mabwana ambao amri zao hutiiwa daima. Katika yale wanayowawekea wafuasi wao kama sheria, wanakula mali za watu kwa msingi wa madai ya uongo, na pia huwageuza watu wasifuate njia ya Mungu.

Indeed the rabbis and monks enjoy being treated as lords whose orders are always obeyed. In what they legislate for their followers, they devour people’s property on the basis of false claims and they also turn people away from God’s path.

Kuteketeza mali ya watu huchukua namna mbalimbali. Mojawapo ni fedha wanazopokea watu wanaotoa hukumu zinazohalalisha yale yaliyo haramu kweli, na kukataza yale yanayoruhusiwa. Hukumu za aina hiyo daima hulenga kutumikia maslahi ya wale wenye mali au madaraka, au vyote viwili. Njia nyingine ni kile ambacho kasisi anaweza kupokea kwa kusikiliza maungamo ya watu na kuwasamehe dhambi zao, kwa kutumia mamlaka inayodaiwa kupewa Kanisa. Njia mbaya zaidi na inayoenea zaidi ya kula mali ya watu bila haki ni riba. Hata hivyo, zipo njia nyingine nyingi.

Ingawa uhalisia wa washirikina ulikuwa wazi sana, kukabiliana nao uwanjani kulihitaji kampeni iliyoandaliwa kwa makini na jamii ya Waislamu. Kinyume chake, kukabiliana na watu wa wahyi wa awali kulihitaji kampeni yenye nguvu zaidi na ya kina zaidi, ambayo ililenga, mwanzoni kabisa, kufichua uhalisia wa watu hao. Pia ilihitaji kuondolewa kwa jina lao, ambalo halikuakisi tena uhalisia wao. Walihitaji kuonekana jinsi walivyo kweli: wakanushaji, wanaomshirikisha Mungu, na wanaopigana vita dhidi ya Mungu na ujumbe wake. Zaidi ya hayo, walikuwa wamepotoka mno, wakila mali na miliki za watu bila haki na kuwageuza watu wasiifuate njia ya Mungu. Ufichuzi huu unakuja katika kauli kama zifuatazo:

Although the reality of the idolaters was very clear, confronting them on the battlefield required a carefully prepared campaign by the Muslim community. By contrast, the confrontation with the people of earlier revelations required an even stronger and more profound campaign which aimed, at the outset, to expose the reality of those people. It also required the removal of their nameplate which no longer reflected their reality. They needed to appear as they truly were: unbelievers, associating partners with God, and at war with God and His message. Moreover, they were too far astray, devouring people’s wealth and property without justification and turning people away from God’s path. This exposure comes in statements like the following:

Pigana vita dhidi ya wale ambao, ingawa wamepewa Maandiko, hawaamini kweli kwa Mungu na Siku ya Mwisho, wala hawaharamishi yale ambayo Mungu na Mtume Wake wameyaharamisha, wala hawafuati dini ya haki, mpaka watoe kodi ya utii kwa mkono wa hiari, baada ya kuwa wamedhalilishwa. Mayahudi wanasema: 'Ezra ni mwana wa Mungu,' na Wakristo wanasema: 'Kristo ni mwana wa Mungu.' Hayo ndiyo maneno wanayoyatamka kwa midomo yao, wakiiga maneno ya waliokufuru zamani. Mungu awaangamize! Wanapotoka vipi! Wamewafanya marabi wao na watawa wao, pamoja na Kristo mwana wa Maryamu, kuwa miungu badala ya Mungu. Ilhali wameamrishwa wasimwabudu isipokuwa Mungu Mmoja, ambaye hakuna mungu mwingine isipokuwa Yeye. Yeye ametakasika kutokana na kile wanachomshirikisha nacho. Wanataka kuuzima nuru ya Mungu kwa midomo yao, lakini Mungu hatakubali chochote isipokuwa kuikamilisha nuru Yake, ijapokuwa hili linawachukiza makafiri. Ndiye aliyemtuma Mtume Wake kwa uongofu na dini ya haki, ili aidhihirishe juu ya dini zote, ijapokuwa hili linawachukiza washirikina. Enyi mlioamini, hakika wengi wa marabi na watawa hula mali za watu kwa dhuluma na huwazuia watu na njia ya Mungu...

Fight against those who — despite having been given Scriptures — do not truly believe in God and the Last Day, and do not treat as forbidden that which God and His Messenger have forbidden, and do not follow the religion of truth, till they [agree to] pay the submission tax with a willing hand, after they have been humbled. The Jews say: Ezra is the son of God,’ while the Christians say: ‘The Christ is the son of God.’ Such are the assertions they utter with their mouths, echoing assertions made by the unbelievers of old. May God destroy them! How perverse they are! They make of their rabbis and their monks, and of the Christ, son of Mary, lords besides God. Yet they have been ordered to worship none but the One God, other than whom there is no deity. Exalted be He above those to whom they ascribe divinity. They want to extinguish God’s light with their mouths, but God will not allow anything but to bring His light to perfection, however hateful this may be to the unbelievers. It is He who has sent His Messenger with guidance and the religion of truth, so that He may cause it to prevail over all [other] religions, however hateful this may be to the idolaters. Believers, some of the rabbis and monks wrongfully devour people’s property and turn people away from God’s path... (Verses 29-34)

Je, udhihirisho huu wa Mungu wa imani za watu wa wahyi wa awali unamaanisha nini?

What does this exposure by God of the beliefs of the people of earlier revelations signify?

Mbele ya kwanza wanayoonyesha inatumika kama kizuizi kwa wanaolingania ujumbe wa Kiislamu katika mapambano yao dhidi ya jāhiliyyah. Kwa hiyo, lazima iondolewe, ili wasiweze tena kuonyesha picha ya uongo. Hatupaswi kupuuza umuhimu wa hali zilizokuwepo wakati huo katika jamii ya Waislamu, ikiwa ni pamoja na muundo wa kijamii wa jamii hiyo na ukweli kwamba Vita vya Tabūk vilifanyika wakati wa ugumu wa kiuchumi, ambao haukupunguzwa na joto kali la kiangazi cha Arabia. Zaidi ya hayo, Waislamu hawakupenda kupambana na Wabyzantine katika vita vya wazi, kwa sababu Waarabu daima waliwaogopa. Walikuwa na wasiwasi zaidi kuhusu amri ya jumla waliyopewa ya kupigana na watu wa wahyi zilizotangulia, wakati wao walifuata Maandiko ya Mungu yaliyoteremshwa na Mungu.

The deceptive front they present acts as a check on the advocates of the Islamic message in their confrontation with the jāhiliyyah. Hence, it must be removed, so that they can no longer present a false image. We must not overlook the importance of the prevailing circumstances of the Muslim community at the time, including the organic structure of that community and the fact that the Tabūk Expedition took place at a time of economic hardship which was not made any easier by the extreme heat of the Arabian summer. Moreover, the Muslims were reluctant to confront the Byzantines in open warfare, because the Arabs had always held them in awe. They were even more uneasy about the general order given to them to fight the people of earlier revelations, when they were following divine Scriptures revealed by God.

Maadui wa dini hii wanaofuatilia kwa makini harakati za leo za mwamko wa Kiislamu wanafahamu kikamilifu yale yanayoweza kuathiri asili ya binadamu, pamoja na historia ya Uislamu pia. Kwa hiyo, wana hamu ya kuipa mifumo, harakati, maadili, mila na falsafa wanazozilea na kuziunga mkono sura ya nje ya 'Kiislamu', ili kuziponda harakati za mwamko wa Kiislamu duniani kote. Wanafanya hivyo kwa sababu sura hii ya nje ya 'Kiislamu' inaweza kuwazuia wafuasi wa kweli wa Uislamu kukabiliana na uhalisia wa jāhiliyyah uliojificha nyuma ya sura hii ya uongo.

The enemies of this faith who are watching carefully the Islamic revivalist movements of today are fully aware of what may influence human nature, and of the history of Islam as well. Therefore, they are keen to give an outward `Islamic’ appearance to the regimes, movements, values, traditions and philosophies they nurture and support in order to crush the Islamic revivalist movements the world over. They do so, because this outward `Islamic’ appearance may prevent the true advocates of Islam from confronting the jāhiliyyah reality that lies behind this false appearance.