Sehemu hii ya mwisho ya sura kwanza inazungumzia wasioamini ambao huwazuia watu kuifuata njia ya Mungu na ambao ni maadui wa Mtume ﷺ, ingawa wanajua ukweli wa ujumbe wake. Pengine hao ni washirikina waliotajwa katika sura hapo awali. Wao ndio wanaolingana na maelezo ya kuonyesha uadui wa kiburi dhidi ya ujumbe wa Kiislamu.

This last part of the surah speaks first about the unbelievers who debar others from God’s way and are hostile to the Prophet despite being aware of the truth of his message. Most probably this refers to the idolaters the surah spoke about earlier. They are the ones who fit the description of bearing arrogant hostility towards the Islamic message.

Hata hivyo, mazungumzo haya mapya yanaweza kuwahusu wote wanaochukua mtazamo huo wa uadui, wakiwemo Mayahudi na wanafiki wa Madina. Kwa mtazamo huu, aya hizi zinaweza kuonekana kuwa onyo kwao, iwapo watachukua mtazamo kama huo, hadharani au kwa siri. Uwezekano wa kwanza pengine ndio unaowezekana zaidi.

However, this new discourse may refer to all those who adopt such a hostile attitude including the Jews and the hypocrites in Madinah. In this light, the present verses may be seen as a warning to them, should they adopt such an attitude, in public or private. The first possibility is perhaps more likely.

Sehemu hii inahitimisha kwa maneno yaliyoelekezwa kwa waumini, ikiwahimiza waendelee na jihadi yao, wawe tayari kutoa maisha yao na mali zao, wasilegeze wala kukubali wito wa kusitisha mapigano katika vita dhidi ya wale makafiri wachokozi. Wasiathiriwe na hali yao ya udhaifu inayoonekana, wala na maslahi ya papo hapo. Wala wasiwe wabahili wanapoombwa mchango wa kifedha. Baada ya yote, Mungu, anayejua silika ya asili ya mwanadamu ya kushikilia kwa nguvu kile anachomiliki, anataka wao wachangie kile tu wanachoweza kumudu kwa urahisi. Iwapo watashindwa kujithibitisha kuwa wanastahili kubeba ujumbe wa Mungu, Mungu atawanyima heshima hii na kuweka mahali pao watu wengine watakaobeba jukumu hilo na kutekeleza kazi hiyo. Hii ni onyo kali linalolingana na mazingira ya jumla ya sura hii. Pia inaonyesha kwamba kulikuwa na haja ya kushughulikia baadhi ya hali ndani ya jamii ya Kiislamu, miongoni mwa Waislamu wa kweli, si wanafiki. Huenda kulikuwepo watu waliona ni vigumu kuchangia kifedha sambamba na wale waliotoa mifano mikubwa ya ushujaa, kujitolea na utayari wa kutoa kila walichonacho kwa ajili ya Uislamu. Aina zote mbili zilikuwepo, na Qur'ani ililenga kuwahamasisha kundi la pili kuinuka na kujaribu kujiunga na la kwanza katika viwango vyake vya juu.

This part then devotes its final verses to an address to the believers, inviting them to carry on with their jihad, being ready to sacrifice their lives and their property, never slackening or giving in to calls for a truce in the fight against unbelieving aggressors. They must not be influenced by any consideration of their apparent weakness, or immediate interest. Nor can they be niggardly when they are asked for financial sacrifice. After all, God who knows mans natural instinct to hold tight to what he owns wants them to contribute only what they can easily afford. Should they fail to prove themselves worthy of advocating His message, God will deprive them of this honour and put in their place some other people who will shoulder the responsibility and fulfil the task. This is a strong warning that fits the general ambience of the surah. It also suggests that it was needed to deal with certain cases within the Muslim community, among true Muslims, not hypocrites. There could have been those who found it hard to make financial contributions side by side with those who gave great examples of courage, dedication and preparedness to sacrifice their all for the cause of Islam. Both types existed, and the Qur’an aimed to motivate the lower group to rise and try to join the other in its sublime standards.

Wale waliokufuru na kuwazuia wengine kwenye njia ya Mwenyezi Mungu, na kuchukua msimamo wa uadui dhidi ya Mtume ﷺ baada ya kuwa wameona nuru ya uongofu, hawawezi kwa namna yoyote kumdhuru Mwenyezi Mungu; lakini Yeye bila shaka atazifanya amali zao zote kuwa bure.

Those who disbelieve and debar others from the path of God, and take a hostile stand against the Prophet after they have seen the light of guidance, can in no way harm God; but He will surely make all their deeds come to nothing. (Verse 32)

Aya hii inaeleza ahadi ya kweli kutoka kwa Mwenyezi Mungu kuhusu wale wanaokufuru na kupinga haki, wakijaribu kuizuia isifikishwe kwa watu, wakitumia nguvu zao, mali zao na njia nyingine kwa lengo hilo. Watu kama hao ni maadui wa Mtume ﷺ, wakimpigania vita na kumpinga kimwili wakati wa uhai wake, au kuikandamiza imani yake na mfumo wake wa maisha, na kuwatesa wanaoeneza ujumbe wake baada ya kifo chake. Hata hivyo, watu hao wameona nuru ya uongofu na wametambua haki iliyomo katika ujumbe wa Kiislamu, lakini kwa ukaidi wanachagua kubaki vipofu kwake, wakihisi kwamba maslahi yao ya papo hapo yanatimizwa kwa mtazamo kama huo.

This verse states a true promise by God in relation to those who disbelieve and oppose the truth, trying to prevent it from being delivered to people, using their power, money and other means for the purpose. Such people are hostile to the Prophet, waging war against him and physically opposing him during his lifetime or suppressing his faith and code of life and persecuting the advocates of his message after his death. Yet such people have seen the light of guidance and recognized the truth embodied in the Islamic message, but they stubbornly choose to remain blind to it and feel that their immediate interests are served by such an attitude.

Ahadi ya kweli ya Mungu ni kwamba watu hao "hawawezi kwa namna yoyote kumdhuru Mungu". Wao ni wadogo na dhaifu mno hata kutajwa katika muktadha wa kumletea Mungu madhara. Hiki bila shaka si kile kilichokusudiwa hapa.

Gods true promise is that such people “can in no way harm God” They are far too small and weak to be mentioned in the context of adversely affecting God. This is certainly not what is intended here.

Maana ya aya hii ni kwamba hawawezi kuidhuru imani ya Mungu, kanuni aliyoiweka kwa maisha ya mwanadamu, wala wale wanaonadi ujumbe wake.

What the verse means is that they cannot harm God’s faith, the code He laid down for human life, or those who advocate His message.

Watu hao wenye nguvu kiasi gani wanaweza kuwa, hawawezi kuathiri au kuvuruga sheria za maumbile ambazo Yeye ameziweka kufanya kazi. Wanaweza kuweza kuwadhuru baadhi ya Waislamu kwa muda fulani, lakini hili ni jaribio tu linalotokea kwa kusudi ambalo Mungu anataka litimie. Halileti madhara halisi kwa sheria za Mungu wala kwa waja Wake wanaolingania dini Yake na mfumo Wake. Zaidi ya hayo, matokeo ya mwisho ya juhudi zote za makafiri hao maadui yameshawekwa wazi mapema: "Hakika Yeye atafanya amali zao zote kuwa bure" (Aya ya 32).

Hatua ya mwisho katika mbinu hii inahusu hali zilizopo za waumini pale wanapoitwa kutoa dhabihu za kifedha kwa ajili ya kazi ya Mungu. Ubakhili wao unashughulikiwa kwa namna ile ile ambayo Qur'ani ilishughulikia kusita kutoa dhabihu za kibinafsi pale watu wanapoitwa kupigana kwa ajili ya Yake.

The final step in this approach deals with the believers’ prevailing conditions when they are called upon to make financial sacrifices for God’s cause. Their niggardly attitude is dealt with in the same way that the Qur’an dealt with the reluctance to make personal sacrifices when people are called upon to fight for His cause:

Mnaitwa kutoa katika njia ya Mwenyezi Mungu, lakini baadhi yenu watageuka kuwa wachoyo. Anayekuwa mchoyo [katika njia ya Mwenyezi Mungu] ni mchoyo kwa nafsi yake mwenyewe. Mwenyezi Mungu ndiye chanzo cha utajiri wote, ilhali nyinyi ndio wenye uhitaji. Mkigeuka, Yeye atawaletea watu wengine badala yenu, nao hawatakuwa kama ninyi. (Aya ya 38)

You are called upon to give in God's cause, but some among you will turn out to be niggardly. Whoever is niggardly [in God's cause] is niggardly towards himself. God is the source of all wealth, whereas you are the ones in need. If you turn away, He will substitute other people for you, and they will not be like you. (Verse 38)

Aya hii inatoa maelezo sahihi ya jamii ya Waislamu wakati huo na jinsi watu katika jamii zote wanavyoitikia pale wanapotakiwa kutoa dhabihu. Inasema kwamba baadhi ya watu watakuwa wachoyo. Hii ina maana kwamba wengine si wachoyo kabisa; wako tayari kutoa kila kitu walichonacho. Hili lilikuwa kweli kabisa, kama ilivyopokelewa kwa usahihi na masahaba kadhaa wa Mtume ﷺ. Kwa hakika, Qur'ani inaeleza mifano kadhaa ya namna hii katika sura mbalimbali. Katika hili, Uislamu ulizaa mifano ya ajabu ya watu waliojitokeza kwa furaha dhahiri na kutoa dhabihu za kipekee. Hata hivyo, hii haimaanishi kwamba hakukuwepo watu waliopata shida kutoa dhabihu. Kwa hakika, baadhi ya watu wanaweza kuona ni rahisi zaidi kuhatarisha maisha yao kuliko kutoa dhabihu za kifedha.

This verse provides an accurate description of the Muslim community at the time and how people in all communities react when they are called upon to make sacrifices. It says that some people will be niggardly. This means that others are not niggardly at all; they are prepared to sacrifice everything they have. This was certainly true as is authentically reported by several of the Prophet’s Companions. In fact, the Qur’an describes several such instances in different surahs. In this respect, Islam produced miraculous examples of people coming forward, with apparent joy, and making really exemplary sacrifices. However, this does not mean that there were not individuals who found it hard to make sacrifices. Indeed, some people may find it easier to put their lives at risk than to make financial sacrifices.