Sehemu hii mpya inatoa maelezo ya makundi na tabaka mbalimbali zilizokuwepo ndani ya jamii ya Waislamu wakati wa Msafara wa Tabūk. Inaeleza makundi yaliyokuwa sehemu ya muundo wake kwa ujumla, pamoja na misimamo yao ya kweli kuhusu imani, matendo yao, na sifa zao zilizowatambulisha.

This new passage gives an account of the different groups and classes that lived within the Muslim community at the time of the Tabūk Expedition. It describes those groups which were part of its overall structure and their true attitudes to faith as well as their deeds and distinctive characteristics.

Tumeeleza, katika Utangulizi wa sura hii, sababu za kihistoria zilizosababisha kuwepo kwa viwango tofauti sana vya kukubali imani miongoni mwa jamii ya Waislamu huko Madina. Hapa tutanukuu aya chache za mwisho za utangulizi huo ili kujikumbusha hali ya jumla ya wakati ule na mazingira yaliyoathiri hali hiyo kwa namna hii.

We have outlined, in the Prologue to this sūrah, the historical causes that led to the presence of such different standards of acceptance of the faith among the Muslim community in Madinah. We will quote here the last few paragraphs in that introduction in order to remind ourselves of the general situation at the time and the circumstances influencing it in this way.

Upinzani mkali wa Quraysh uliendelea kuwa kizuizi kilichozuia kusambaa kwa Uislamu katika sehemu nyingine za Arabia. Kabila la Quraysh lilikuwa na neno la mwisho katika mambo yote ya kidini Arabia, na lilikuwa na ushawishi mkubwa sana juu ya mambo ya kiuchumi, kisiasa na kijamii. Kwa hiyo upinzani wake thabiti na usiotaka maelewano dhidi ya imani mpya ulihakikisha kwamba sehemu nyingine ya Arabia iligeuka mbali nayo, au angalau ilichukua msimamo wa kusubiri na kuona, hadi pale vita kati ya Quraysh na mmoja wa watoto wake vilipotoa mshindi wa wazi. Quraysh ilipotangaza kusalimu amri, ikifuatiwa na makabila makubwa ya Hawāzin na Thaqīf, na makabila matatu makuu ya Kiyahudi huko Madīnah yalipokuwa yameshashindwa hapo awali, na yale ya Khaybar yalipokuwa yameshindwa, watu walikikubali kile Uislamu kwa makundi makubwa. Arabia yote ilisilimu ndani ya mwaka mmoja.

The stubborn opposition of the Quraysh continued to act as a barrier preventing the advance of Islam into the rest of Arabia. The Quraysh tribe had the ultimate say in all religious matters in Arabia, and it exercised a very strong influence over economic, political and social matters. Hence its determined and uncompromising opposition to the new faith ensured that the rest of Arabia turned away from it, or at least adopted a wait-and-see attitude until the fight between the Quraysh and one of its children had produced a clear winner. When the Quraysh declared its submission, followed by the major tribes of Hawāzin and Thaqīf, and when the three main Jewish tribes in Madinah had previously been subdued, and those of Khaybar had been defeated, people embraced the new faith in flocks. The whole of Arabia submitted to Islam within one year.

Basi, sasa tunaweza kujadili aya zilizomo katika kifungu hiki: “Waarabu wa jangwani ni wakali zaidi katika kukufuru na unafiki, na wana uwezekano mkubwa zaidi wa kutojua hukumu ambazo Mwenyezi Mungu ameziteremsha kwa Mtume Wake. Lakini Mwenyezi Mungu ni Mjuzi, Mwenye hekima.”

Bearing this in mind, we can now discuss the verses included in this passage: “The desert Arabs are more tenacious in unbelief and hypocrisy, and more likely to be ignorant of the ordinances which God has revealed to His Messenger. But God is All-knowing, Wise.

Baadhi ya Waarabu wa jangwani huona kile wanachotoa kwa ajili ya njia ya Mwenyezi Mungu kuwa ni hasara, na husubiri msiba fulani umpate nyinyi. Mabaya ya kugeuka kwa bahati yatakuwa juu yao. Mwenyezi Mungu husikia yote na hujua yote.

Some desert Arabs regard what they may spend [for God’s cause] as a loss, and wait for some misfortune to befall you. The evil turn of fortune will be theirs. God hears all and knows all.

Bado kuna Waarabu wa jangwani wanaomwamini Mwenyezi Mungu na Siku ya Mwisho, na wanaona kile wanachotoa [kwa ajili ya njia ya Mwenyezi Mungu] kuwa ni njia ya kuwakaribisha kwa Mwenyezi Mungu, na ya [kukumbukwa] katika maombi ya Mtume ﷺ. Hakika hiyo itakuwa kwao ni njia ya kumkaribia Mwenyezi Mungu. Mwenyezi Mungu atawaingiza katika rehema Yake, kwani Mwenyezi Mungu ni Mwingi wa kusamehe, Mwenye kurehemu.” (Aya 97-99)

Still other desert Arabs believe in God and the Last Day, and regard what they spend [for God’s cause] as a means to bring them closer to God and of [their being remembered] in the Messenger’s prayers. It shall certainly be for them a means of drawing near to God. God will admit them to His grace, for God is Much forgiving, Merciful.” (Verses 97-99)

Aya hizi zinaanza kwa kutaja makundi tofauti ya Waarabu wa jangwani, baadhi ya kabila zao ziliishi karibu na Madina. Hapo awali, walishambulia ardhi ya Uislamu huko Madina, lakini baadaye, walipokubali Uislamu, walikuwa wa mojawapo ya makundi mawili yaliyotajwa katika kifungu hiki. Muhtasari wa maelezo ya makundi haya unaanza kwa kuweka kanuni kuhusu hali yao ya jumla: "Waarabu wa jangwani ni wakali zaidi katika ukafiri na unafiki, na wana uwezekano mkubwa zaidi wa kutojua hukumu ambazo Mungu amemteremshia Mjumbe wake. Lakini Mungu ni Mjuzi wa yote, Mwenye hekima." (Aya ya 97)

These verses begin with mentioning different classes of desert Arabs, some of whose tribes lived close to Madinah. Earlier, they had attacked the land of Islam in Madinah, but later, when they accepted Islam, they belonged to either one of the two groups mentioned in this passage. The descriptive outline of these groups begins with establishing a rule about their general nature: “The desert Arabs are more tenacious in unbelief and hypocrisy, and more likely to be ignorant of the ordinances which God has revealed to His Messenger. But God is All-knowing, Wise.” (Verse 97)

Baada ya kutoa maelezo ya jumla kuhusu Waarabu wa jangwani, sūrah hiyo inawagawanya zaidi kwa kuzingatia mabadiliko katika tabia zao ambayo imani imeyazalisha, na pengo lililojitokeza kati ya nyoyo zilizopata furaha inayotokana na imani na zile zilizobaki bila imani, zenye unafiki. Maelezo haya yametolewa kwa kuzingatia hali ya jumuiya ya Waislamu wakati huo: "Baadhi ya Waarabu wa jangwani wanaona kile wanachotoa [kwa ajili ya njia ya Mungu] kuwa hasara, na wanangojea msiba fulani uwapate ninyi. Mzunguko mbaya wa bahati utakuwa wao."

Having given a general description of the desert Arabs, the sūrah classifies them further on the basis of what changes in their characteristics the faith has produced, and the gap that has emerged between hearts that have experienced the happiness generated by faith and those that remained unbelieving, hypocritical. This description is drawn against the background of the situation of the Muslim community at that time: “Some desert Arabs regard what they may spend [for God’s cause] as a loss, and wait for some misfortune to befall you. The evil turn of fortune will be theirs.

“Mungu husikia yote na kujua yote.” (Aya ya 98) Pengine wanafiki miongoni mwa Waarabu wa jangwani wametajwa kwanza ili kuwaunganisha na wanafiki wa Madina ambao walikuwa mada ya mjadala katika kifungu kilichotangulia. Hili linakamilisha mjadala wa wanafiki kutoka pande zote mbili.

God hears all and knows all.” (Verse 98) Most probably the hypocrites among the desert people are mentioned first in order to group them with the hypocrites in Madinah who were the subject of discussion in the previous passage. This complements the discussion of hypocrites from both areas.

Baadhi ya Waarabu wa jangwani huiona kile wanachoweza kukitoa [kwa ajili ya njia ya Mwenyezi Mungu] kuwa hasara. {Na miongoni mwa Waarabu wa jangwani wapo wanaoyaona wanayoyatoa kuwa ni hasara.} (Aya ya 98)

“Some desert Arabs regard what they may spend [for God’s cause] as a loss.” (Verse 98)

Mtu wa namna hii analazimika kutoa sehemu ya mali yake kama zakāt na kuchangia kampeni za jihadi. Kwa njia hii anatoa ushahidi kwamba yeye ni Mwislamu, na hivyo anaweza kufurahia starehe za maisha katika jamii ya Waislamu. Pia anaweza kujipatia upendeleo mbele ya Waislamu, ambao walikuwa nguvu kubwa zaidi huko Arabia. Kwake, kile anachotumia ni hasara wazi ambayo analazimika kuilipa. Hatoi kwa nia njema yoyote kwa Uislamu au Waislamu. Hapendi kwamba wao wanashinda. Kwa hakika, mtazamo wake halisi ni tofauti kabisa. Anasubiri "msiba ukupateni" (Aya ya 98). Angependa kuona Waislamu wakirudi kutoka vitani wameshindwa vibaya. Angefurahi sana msiba ukiwapata.

Such a person needs to give some of his money in zakāt and to contribute to the jihād campaigns. In this way he gives evidence of his being a Muslim and is thus able to enjoy the comforts of life in the Muslim community. He is also able to win favour with the Muslims who were the major power in Arabia. To him, what he spends is a clear loss which he is forced to pay. He does not give it out of any good will towards Islam or the Muslims. He does not like that they are victorious. Indeed his real attitude is quite different. He “waits for some misfortune to befall you.” (Verse 98) He would love to see the Muslims return from battle soundly defeated. He would be thrilled if misfortune befell them.

Baada ya kuwaainisha Waarabu wa jangwani, sasa sūrah inaigawanya jumuiya nzima, wa mijini na wa jangwani sawasawa, katika makundi manne: kundi la watangulizi walioongoza miongoni mwa Muhājirīn na Anṣār pamoja na wale waliowafuata kwa nyayo zao; kundi la wale waliokuwa wakaidi katika unafiki wao, iwe waliishi Madīnah au jangwa lililo karibu nayo; kundi la wale waliochanganya matendo mema na mabaya; na kundi la wale ambao kesi zao ziliahirishwa kwa hukumu. Makundi haya yameelezwa katika aya zifuatazo:

Having classified the desert Arabs, now the sūrah classifies the whole community, in urban and desert areas alike, into four groupings: the vanguard who took the lead among the Muhājirīn and the Anşār as well as those who followed in their footsteps, those who were hardened in their hypocrisy whether they lived in Madinah or in the desert nearby, those who combined good deeds with bad ones, and those whose cases were deferred for judgement. These groups are outlined in the following verses:

Kwa upande wa waliotangulia kwanza, miongoni mwa Muhājirīn na Anşār, na wale waliowafuata kwa wema, Mwenyezi Mungu amewaridhia, nao wamemridhia. Amewaandalia mabustani yanayopita chini yake mito, watakaodumu humo milele. Huo ndio ushindi mkubwa. Miongoni mwa Waarabu wa jangwani walioko karibu nanyi kuna wanafiki, na pia miongoni mwa watu wa Madina; ni wenye kuendelea katika unafiki wao. Nyinyi hamuwajui, lakini Sisi tunawajua.

As for the first to lead the way, of the Muhājirīn and the Anşār, as well as those who follow them in [the way of] righteousness, God is well pleased with them, and well pleased are they with Him. He has prepared for them gardens through which running waters flow, where they shall abide for ever. That is the supreme triumph. Some desert Arabs around you are hypocrites, and so are some of the people from Madinah, who are indeed persistent in their hypocrisy. You do not know them, but We know them.

Mara mbili tutawaadhibu, kisha watarudishwa kwenye adhabu kubwa.

Twice shall We punish them, and then they will be given over to a grievous suffering.

Kuna wengine ambao wamekiri dhambi zao, baada ya kuchanganya matendo mema na mabaya. Huenda Mungu akakubali toba yao. Mungu ni Mwingi wa kusamehe, Mwenye rehema. Chukua sehemu ya mali yao kama sadaka, ili uwasafishe na kuwatakasa kwayo; na uwaombee dua: kwani dua zako ni faraja kwao. Mungu anasikia yote na anajua yote. Je, hawajui kwamba ni Mungu peke yake anayekubali toba kutoka kwa waja Wake, na Yeye ndiye hasa anayepokea sadaka, na kwamba Mungu ndiye peke yake anayekubali toba na kutoa rehema? Waambie: Fanyeni mtakavyo. Mungu ataona matendo yenu, na ndivyo pia Mtume Wake ﷺ, na waumini; na hatimaye mtarejeshwa kwa Yeye ambaye anajua yote yasiyofikiwa na ufahamu wa binadamu na yote yanayodhihirika, naye atawaambia mliyokuwa mkiyafanya. Na wako wengine wanaongoja hukumu ya Mungu. Atawaadhibu au atawageukia kwa rehema yake. Mungu ni Mjuzi wa yote, Mwenye hekima. (Aya 100-106)

Lakini jamii ya Madina haikudumisha kiwango hiki cha usafi licha ya kuenea kwa Uislamu. Watu wengi, hasa wale waliokuwa na nafasi za ushawishi, walihisi kwamba walilazimika kuchukua msimamo kama wa watu wao ili kudumisha nafasi zao. Vita vya Badr vilipotokea, kiongozi mkuu miongoni mwao, `Abdullāh ibn Ubayy ibn Salūl, aliona kwamba Uislamu umeshika mizizi imara na hauwezi kung'olewa kwa urahisi. Kwa hiyo, alijifanya Mwislamu. Huenda ilikuwa jambo lisiloepukika kwamba wengi walikubali Uislamu ili waendelee kwenda sambamba na watu wao. Hawa hawakuwa wanafiki, lakini walikuwa hawajaelewa Uislamu kikamilifu wala kujitengeneza kulingana nao. Hii ilimaanisha kwamba jamii ya Madina ilikuwa na viwango tofauti vya kujitolea kwa imani hiyo mpya.

But the Madinah society did not maintain this level of purity despite the spread of Islam. Many people, especially those who were in positions of influence, felt they had to take a similar stand to their people in order to maintain their positions. When the Battle of Badr took place, the leading figure among these, `Abdullāh ibn Ubayy ibn Salūl, thought that Islam had established firm roots and could not be easily dislodged. Hence, he pretended to be a Muslim. It was perhaps inevitable that many accepted Islam in order to keep abreast of their people. They were not hypocrites, but they had not fully understood Islam or moulded themselves according to it. This meant that the community in Madinah had different levels of commitment to the new faith.

Katika hatua hii, mbinu ya kipekee ya elimu ya Kiislamu ilianza kazi yake chini ya usimamizi wa Mtume ﷺ, ili kuunda vipengele hivi vipya. Ililenga kufikia mshikamano ndani ya jamii ya Waislamu katika ngazi ya itikadi, maadili na tabia.

At this point, the unique Islamic method of education began its work under the Prophet’s supervision in order to mould these new elements. It aimed to achieve coherence within the Muslim community at the ideological, moral and behavioural levels.

Tunapoyasoma sūrah zilizoteremshwa Madina, kwa mpangilio wa takriban wa kuteremshwa kwake, tunaona juhudi kubwa iliyolenga kuwaunganisha na kuwafinyanga upya vipengele vipya katika jamii ya Waislamu, hasa kwa kuwa daima walikuwepo wageni wapya. Hili lilikuwa hivyo licha ya upinzani mkali wa Quraysh na jitihada zao za kuvishawishi vikundi vingine vya Waarabu viwe upande wao, na licha ya hila mbaya za Mayahudi na juhudi zao za kukusanya nguvu za maadui dhidi ya dini mpya na wafuasi wake. Kwa hiyo, kulikuwa na juhudi za kuwaleta wageni wapya katika kiwango sawa na watu wa tabaka la juu, kwani hilo lilihitajika ili waweze kuendelea kwa azma thabiti.

When we read the sūrahs revealed in Madinah, in the approximate order of their revelation, we note the great effort that aimed to absorb and remould the new elements in the Muslim community, particularly because there were always newcomers. This was the case despite the determined opposition of the Quraysh and its attempts to win other Arabian tribes to its side, and despite the wicked designs of the Jews and their efforts to marshal hostile forces to the new faith and its advocates. Hence, the effort to bring newcomers to the same level as the elite, for this was needed if they were to continue with determination.

Hata hivyo, muundo wa jamii ya Waislamu huko Madina ulibaki imara kwa ujumla, kwa sababu ulitegemea msingi wake thabiti, ulioundwa na wasomi wa Muhajirina na Ansari. Msingi huu ulipa jamii ya Waislamu katiba yake imara iliyostahimili kila kitu kilichoweza kudhoofisha na kushinda hatari zote ambazo zingeweza kuletwa na wageni ambao bado hawakuwa wameingizwa ndani yake.

However, the structure of the Muslim community in Madinah remained generally sound, because it essentially relied on its solid foundation, made up of the elite of the Muhājirīn and the Anşār. This foundation gave the Muslim community its strong constitution that withstood all weakening elements and overcame all hazards that might have been brought in by newcomers who had not yet been integrated into it.

Hatua kwa hatua, vipengele hivi vipya viliunganishwa katika kiini imara, na idadi ya wanyonge, wanafiki, na wale waliokosa uwazi wa kiitikadi unaotumika kama msingi wa mahusiano na uhusiano wote ilipungua. Muda mfupi kabla ya ushindi wa Makkah, jamii ya Waislamu mjini Madinah ilikuwa karibu kabisa kuunganika, ikiwakilisha kielelezo cha karibu zaidi cha jamii ambayo elimu ya Kiislamu inalenga kuiweka hai.

Gradually, these new elements were integrated into the solid core, and the numbers of the weak, the hypocrites, and those who lacked the ideological clarity that serves as the basis of all relations and ties dwindled. Shortly before the conquest of Makkah, the Muslim community in Madinah was very close to complete integration, providing the closest model of society Islamic education seeks to bring into existence.

Bila shaka kulikuwa na ngazi tofauti za ushiriki kulingana na vitendo mbalimbali ambavyo watu tofauti walivifanya kwa ajili ya Uislamu. Baadhi ya makundi yalitofautishwa kwa kujitolea, kazi na dhabihu walizotoa kutumikia sababu ya Mungu. Mifano ya makundi haya ni wale waliokuwa wa kwanza kuamini Uislamu miongoni mwa Muhājirīn na Anşār, watu wa Badr, wale waliokuwa sehemu ya kiapo walichotoa kwa Mtume ﷺ huko al-Ĥudaybiyah, na kwa jumla wale waliotoa mali na kupigana kabla ya ushindi wa Makkah. Matini za Qur’ān na ĥadīth, pamoja na hali halisi ya jamii ya Kiislamu, zilithibitisha tofauti hizi zilizotokana na vitendo vilivyofanywa kwa ajili ya Uislamu...

There undoubtedly remained different levels of participation according to the various actions different individuals undertook for Islam. Some groups were distinguished by the dedication, work and sacrifice they made to serve God’s cause. Examples of these were the earliest to believe in Islam among the Muhājirīn and the Anşār, the people of Badr, those who were party to the pledge given to the Prophet at al-Ĥudaybiyah, and generally those who donated and fought before the conquest of Makkah. Qur’ānic and ĥadīth texts, as well as the practical situation in the Muslim community confirmed these distinctions that resulted from action taken for Islam...

Kundi la pili ni tofauti kabisa na lile tulilolieleza hivi punde: "Baadhi ya Waarabu wa jangwani walio karibu nanyi ni wanafiki, na vile vile baadhi ya watu wa Madina, ambao ni wakaidi katika unafiki wao. Nyinyi hamuwajui, lakini Sisi tunawajua. Tutawaadhibu mara mbili, kisha watarudishwa kwenye adhabu kubwa." (Aya ya 101) Tumejadili kwa kina asili ya wanafiki, iwe waliishi Madina au jangwani mwa Arabia. Sura hii imetoa mifano mingi ya mwenendo wao.

The second group is in total contrast with the one we have just described: “Some desert Arabs around you are hypocrites, and so are some of the people from Madinah, who are indeed persistent in their hypocrisy. You do not know them, but We know them. Twice shall We punish them, and then they will be given over to a grievous suffering.” (Verse 101) We have discussed at length the nature of the hypocrites, whether they lived in Madinah or in the Arabian desert. The sūrah has given numerous examples of their attitude.

Hapa, hata hivyo, inaashiria aina maalum ya wanafiki ambao walipata ustadi mkubwa wa kuficha mtazamo wao wa kweli, kiasi kwamba walibaki wasijulikane kwa Mtume ﷺ, licha ya ufahamu wake wa kina na uzoefu wake mkubwa. Je, ni nini cha pekee kuhusu wanafiki kama hao?

Here, however, it points to a special type of hypocrite who acquired great skill in hiding their true attitude to the extent that they remain unknown to the Prophet, despite his profound insight and great experience. What is so special about such hypocrites?

Mwenyezi Mungu anatangaza kwamba wanafiki kama hao walikuwepo Madina, pamoja na Waarabu wa jangwani waliokuwa karibu nao. Anamhakikishia Mtume Wake ﷺ na Waumini kwamba njama za wanafiki zitakosa matunda. Pia anawaonya wanafiki waliokuwa mahiri katika kuficha msimamo wao halisi kwamba hawataepuka adhabu ya Mwenyezi Mungu. Hakika adhabu yao itaongezwa maradufu katika maisha haya na pia katika maisha ya Akhera. "Hamuwajui, lakini Sisi tunawajua. Tutawaadhibu mara mbili, kisha watarudishwa kwenye adhabu kubwa." (Aya ya 101) Tafsiri inayokaribia zaidi ya adhabu hiyo ya mara mbili katika maisha haya ni kwamba wanahofu kwamba hali yao halisi itagunduliwa na jamii ya Waislamu, na adhabu watakayopewa na Malaika wakati watakapozitoa roho zao, wakiwapiga usoni na mgongoni. Vinginevyo, inarejea kwenye maumivu wanayoyahisi wanapowaona Waislamu wakishinda dhidi ya nguvu za batili, na hofu yao kwamba hisia zao za kweli zitagunduliwa. Mwenyezi Mungu ndiye anayejua vyema maana halisi ya kauli Yake.

God declares that such hypocrites were in Madinah, as well as among the nearby desert Arabs. He reassures His Messenger and the believers that the hypocrites’ scheming will come to nothing. He also warns the hypocrites who were adept at hiding their true position that they will not escape God’s punishment. Indeed their punishment will be doubled in this life as well as in the life to come. “You do not know them, but We know them. Twice shall We punish them, and then they will be given over to a grievous suffering.” (Verse 101) Perhaps the closest interpretation of the double punishment in this life is that they worry lest their reality be discovered by the Muslim community, and the punishment inflicted on them by the angels when they gather their souls, hitting them on their faces and backs. Alternatively, it refers to the pain they feel when they see the Muslims triumph over the forces of falsehood and their fear lest their true feelings are discovered. God knows best the precise meaning of His statement.

Kundi la nne la watu katika jamii iliyoishi Madina na eneo lake jirani wakati wa kuteremshwa kwa sura hii wameachwa kwa Mwenyezi Mungu awahukumu katika kesi yao: "Na wengine wako wanaongojea hukumu ya Mwenyezi Mungu. Yeye atawaadhibu au atawarehemu. Mwenyezi Mungu ni Mjuzi, Mwenye hikima." (Aya ya 106)

The fourth group of people in the society that lived in Madinah and its surrounding area at the time of the revelation of this sūrah are left to God to judge in their case: “And yet there are others who must await God’s judgement. He will either punish them or turn to them in His mercy. God is All-knowing, Wise.” (Verse 106)

Hili ni kundi la nne la watu ambao hawakushiriki katika msafara, na ambao kesi zao ziliahirishwa ili zipate hukumu. Hawa walikuwa tofauti na wanafiki, wale waliojitetea, na wale waliotubu na kukiri kosa lao. Kabla ya kushushwa kwa aya hizi, hakuna kilichokuwa kimeamuliwa katika kesi ya kundi hili. Kesi zao ziliachwa kwa Mwenyezi Mungu kuzihukumu. Wala wao wala mtu mwingine yeyote hawakujua ni uamuzi gani ungechukuliwa. Imepokewa kwamba aya hii inawahusu hasa Murārah bin al-Rabī`, Ka`b bin Mālik na Hilāl bin Umayyah. Hawa watatu hawakushiriki katika msafara kwa sababu ya uvivu na kwa kupendelea starehe za maisha nyumbani badala ya kutembea jangwani chini ya joto kali. Walitendewa tofauti na Mtume ﷺ, na kesi yao itajadiliwa kikamilifu baadaye.

This is the fourth group of people who did not join the expedition, and whose cases were deferred for judgement. These were different from the hypocrites, the apologetic, and the repentant who admitted their error. Until the revelation of these verses, nothing had been determined in the case of this group. Their cases were left to God for judgement. Neither they nor anyone else were aware of what decision would be taken. It is reported that this verse speaks specifically about Murārah ibn al-Rabī`, Ka`b ibn Mālik and Hilāl ibn Umayyah. These three did not take part in the expedition out of laziness and in preference for the comforts of life at home to marching in the desert heat. They were treated differently by the Prophet, and their cases will be discussed in full later.

Al-Ṭabarī anapokea kutoka kwa Ibn ʿAbbās: "Baada ya kushushwa kwa aya inayosema, 'Chukua sehemu ya mali yao kuwa sadaka, ili uwatakase na kuwasafisha kwayo,' Mtume ﷺ alichukua mali kutoka kwa Abū Lubābah na wenzake, na akaitoa kama sadaka kwa niaba yao. Walibaki watatu wengine ambao hawakujifunga minyororo kama Abū Lubābah. Hawakusamehewa wala hawakutajwa."

Al-Ţabarī reports on the authority of Ibn `Abbās: “After the revelation of the verse which says, “Take a portion of their money as charity, so that you may cleanse and purify them thereby,” the Prophet took money from Abū Lubābah and his companions and gave it away in charity on their behalf. There remained three more who did not chain themselves like Abū Lubābah. They were neither excused nor given any mention.

Na kuna watu waliojenga nyumba ya ibada kwa nia mbaya, ili kueneza ukafiri na mifarakano miongoni mwa waumini, na kuwa kituo cha kuwasaidia wale ambao tayari walikuwa wakipigana vita dhidi ya Mungu na Mtume wake.

And there are those who have established a house of worship out of mischievous motives, to promote unbelief and disunity among the believers, and to provide an outpost for those who have already been warring against God and His Messenger.

Hakika watakula kiapo: "Hatukukusudia isipokuwa wema tu." Mwenyezi Mungu anashuhudia kwamba hakika wao ni waongo. Usiwahi kusimama humo kamwe. Hakika msikiti uliojengwa juu ya taqwa tangu siku ya kwanza ndio unaostahiki wewe kusimama ndani yake kuswali.

They will certainly swear: ‘We have only the best of intentions.’ God bears witness that they certainly are liars. Never set a foot there. Only a house of worship that from the very first day has been founded on piety is worthy of you standing to pray there.

Ndani yake kuna watu wanaopenda kujitakasa, kwa maana Mwenyezi Mungu anawapenda wale wanaojitakasa.

In it are men who love to grow in purity, for God loves those who purify themselves.

Je, ni nani aliye bora: mtu aliyejenga jengo lake kwa msingi wa kumcha Mungu na kutafuta radhi zake nzuri, au yule aliyejenga jengo lake pembeni mwa shimo linalobomoka, hivyo likaanguka naye motoni kwa moto wa Jahannam? Mungu hawaongoi watu madhalimu. Jengo walilolijenga halitakoma kuwa chanzo cha wasiwasi mioyoni mwao, mpaka mioyo yao ikatapakaa vipande vipande. Mungu ni Mjuzi, Mwenye hekima.

Who is better: a man who founds his building [motivated by a sense of] being God- fearing and seeking His goodly acceptance, or one who founds his building on the edge of a crumbling precipice, so that it tumbles with him in the fire of hell? God does not guide the wrongdoers. The structure which they have built will continue to be a source of disquiet in their hearts, until their hearts are torn to pieces. God is All-knowing, Wise. (Verses 107-110)

Hadithi ya msikiti huu uliojengwa kwa lengo la fitina inajitokeza waziwazi katika matukio ya msafara wa Tabūk. Hii ndiyo sababu ya kutajwa kwa namna maalum kwa wanafiki waliojenga msikiti huo. Kisa chao kinajadiliwa kwa urefu baada ya kumaliza mjadala kuhusu makundi mbalimbali ya watu katika jamii ya Waislamu wakati huo.

The story of this mosque intended for mischief is prominent in the events of the expedition to Tabūk. This is the reason for making specific mention of the hypocrites who built it. Their case is discussed at length after completing the discussion of the various groups of people in the Muslim society at the time.

Ilikuwa wakati wa Mtume ﷺ ndipo msikiti wa fitina ulijengwa na wanafiki, ukikusudiwa kupanga njama dhidi ya Uislamu na kudhoofisha nafasi ya Waislamu. Lengo lake lilikuwa kueneza ukafiri na kutoa kinga kwa wale waliokuwa wakipanga njama dhidi ya jamii ya Kiislamu, wakishirikiana na maadui wa Uislamu huku wakijifanya kuwa waumini. Aina hiyo hiyo ya misikiti bado inaanzishwa kwa namna nyingi tofauti, ikitumia uovu wa hali ya juu. Inaweza kuchukua sura ya shughuli inayodai kuendeleza Uislamu, lakini kwa kweli inafanya kazi ya kuufuta au kuupotosha au kuunyima tabia yake halisi. Pia zinaweza kuanzisha tawala au mifumo ya kijamii inayoinua bendera ya uongo ya kidini, ilhali kwa kweli zinadhoofisha Uislamu. Zinaweza pia kuchukua sura ya mashirika, vitabu na tafiti zinazovaa vazi la kidini ili kuwatuliza wale wanaohisi wasiwasi wanapoona Uislamu ukishambuliwa na maadui zake. Mashirika na vitabu hivyo hujaribu kutuliza wasiwasi wao, wakiwahakikishia kwamba Uislamu bado uko katika hali nzuri.

It was then at the time of the Prophet that a mosque for mischief making was built by the hypocrites, intended to scheme against Islam and to undermine the position of the Muslims. Its purpose was to promote unbelief and to provide a cover for those who plotted against the Muslim community, co-operating with the enemies of Islam while pretending to be believers. The same types of mosque are still being established in a great variety of forms, making use of advanced evil. These may take the form of an activity which ostensibly seeks to promote Islam, but works in reality to obliterate or disform it or to deprive it of its true character. They may also establish regimes or social orders which raise a false religious banner, when in reality they undermine Islam. They can also take the form of organizations, books and research which take on a religious guise in order to pacify those who feel ill at ease as they see Islam being attacked by its enemies. These organizations and books try to quieten their worries, reassuring them that Islam is still in a healthy position.

Kwa kuwa kuna vinyago vingi na mahali palipojificha uovu, ni muhimu vitambulike na vijulikane. Vinapaswa kufanywa vionekane katika rangi zao halisi, na uhalisia wao ufichuliwe waziwazi. Tukifanya hivyo, tutakuwa tu tunafanya kile kilichofanywa kwa msikiti huu mara tu asili yake ya kweli ilipofichuliwa kwa uwazi na nguvu kubwa.

Because there are so many masks and disguised places of mischief, it is important that they should be known and identified. They should be made to appear in their true colours, and their reality laid bare. If we do this, we will only be doing what was done to this mosque once its true nature was unmasked so clearly and powerfully:

Na kuna watu ambao wameanzisha nyumba ya ibada kwa nia mbaya, ili kueneza ukafiri na mifarakano miongoni mwa waumini, na kuwa kituo cha kuwasaidia wale ambao tayari wamekuwa wakipigana vita dhidi ya Mungu na Mtume Wake. Watakula kiapo kwa hakika: "Hatukuwa na lolote ila nia njema." Mungu anashuhudia kwamba hakika wao ni waongo. Usiweke mguu wako humo kamwe. Ni nyumba ya ibada tu ambayo tangu siku ya kwanza imejengwa juu ya uchamungu inayostahili wewe kusimama humo kuswali. Ndani yake kuna watu wanaopenda kujitakasa, kwa kuwa Mungu huwapenda wale wanaojitakasa. Je, yupi aliye bora: mtu aliyejenga jengo lake [kwa msingi wa] kumcha Mungu na kutafuta radhi Yake njema, au mtu aliyejenga jengo lake pembeni mwa shimo linalobomoka, hivyo likamwangukia pamoja naye katika moto wa jehanamu?