Allah Mtukufu anasema:

Allah the Almighty says:

{Na waulize (Ewe Muhammad ﷺ) kuhusu mji ulioko pembezoni mwa bahari; walipovuka mipaka katika jambo la Sabato (yaani Jumamosi): wakati samaki wao walipowajia wazi siku ya Sabato, na hawakuwajia siku ambazo hawakuwa na Sabato. Hivyo ndivyo tulivyowajaribu, kwa sababu walikuwa wakiasi amri ya Allah (wakimwasi Allah). Na kundi miongoni mwao lilipoambia: "Kwa nini mnawaonya watu ambao Allah yuko karibu kuwaangamiza au kuwaadhibu kwa adhabu kali?" (Wale waonyaji) wakasema:}

{And ask them (O Muhammad (Peace be upon him)) about the town that was by the sea; when they transgressed in the matter of the Sabbath (i.e. Saturday): when their fish came to them openly on the Sabbath day, and did not come to them on the day they had no Sabbath. Thus We made a trial of them, for they used to rebel against Allah's Command (disobey Allah). And when a community among them said: "Why do you preach to a people whom Allah is about to destroy or to punish with q severe torment?" (The preachers) said:

ili muwe huru na hatia mbele ya Mola wenu (Allah), na huenda wakamcha Allah. Basi walipoyasahau yale mawaidha waliyokumbushwa, Tuliwaokoa wale waliokataza maovu, lakini Tuliwashika wale waliodhulumu kwa adhabu kali kwa sababu walikuwa wakiasi amri ya Allah (wakimtii Allah kwa uasi). Basi walipopindukia mipaka ya yale waliyokatazwa, Tuliwaambia: “Kuweni nyani waliodharauliwa na kukataliwa}. (Al-A'raf, 163-166)

"in order to be free from guilt before your Lord (Allah), and perhaps they may fear Allah." So when they forgot the remindings that had been given to them, We rescued those who forbade evil, but We seized those who did wrong with a severe torment because they used to rebel against Allah's Command (disobey Allah). So when they exceeded the limits of what they were prohibited, We said to them: “Be you monkeys, despied and rejected}. (Al-A' rat, 163-166)

Na hakika mliwajua wale miongoni mwenu waliovuka mipaka katika jambo la Sabato (yaani Jumamosi). Tukawaambia: "Kuweni nyani, mliotengwa na kukataliwa." Basi Tukalifanya jambo hili la adhabu kuwa funzo kwa waliokuwepo na kwa vizazi vilivyofuatia, na somo kwa wale walio Al-Muttaqun (wacha Mungu).} {Al-Baqarah, 65, 66}

And, {And indeed you knew those amongst you who transgressed in the matter of the Sabbath (i.e. Saturday). We said to them: "Be you monkeys, despised and rejected." So We made this punishment an example to their own and to succeeding generations and a lesson to those who are Al-Muttaqun (the pious)}. (Al-Baqarah, 65, 66)

Na, {Au tuwalaani kama tulivyowalaani wale waliovunja Sabato}. (An-Nisa', 47)

And, {Or curse them as We cursed the Sabbath breakers}. (An-Nisa', 47)

'Abdullah Ibn 'Abbas, Mujahid, Ikrimah, Qatadah, As-Sadiy na wengine wengine walisema: walikuwa watu wa Aylah. Ibn 'Abbas (Allah amridhie) aliongeza: ulikuwa kati ya Madyan na At-Tur. Walisema: watu wa Aylah walikuwa wakishikamana kwa makini na mafundisho ya Tora na katazo la Jumamosi (katazo la kuvua samaki siku za Jumamosi) wakati huo. Cha kushangaza, samaki walikuwa wakijidhihirisha wazi siku za Jumamosi na kutoweka siku nyingine za juma, {samaki wao walipowajia wazi siku ya Jumamosi, na hawakuwajia siku ambazo hawakuwa na Sabato}. Allah Mtukufu anasema {Hivyo ndivyo tulivyowajaribu}, yaani, tunawajaribu kwa kuwaletea samaki wengi siku ya Jumamosi. {kwa sababu walikuwa wakiasi amri ya Allah (wakimwasi Allah)}, yaani kwa sababu ya uasi wao na ukaidi wao. Walipoona hili, walipanga hila ya kuwakamata samaki siku ya Jumamosi. Waliweka vyandarua vyao vya kuvulia na kamba, na kuchimba mifereji inayoruhusu maji ya bahari kupita na samaki kuingia lakini wasiweze kurudi baharini. Walifanya yote haya siku ya Ijumaa, kwa maandalizi ya kuja kwa samaki siku ya Jumamosi. Hivyo samaki walikuja siku inayodhaniwa kuwa ya amani (bila kujua yaliyoandaliwa dhidi yao). Walinaswa katika vyandarua, kamba na mifereji bandia. Jumamosi ilipomalizika, watu wa Aylah walifika kuchukua mavuno yao makubwa ya samaki. Kwa hiyo Allah Mtukufu aliwakasirikia, akawalaani kwa sababu ya hila na udanganyifu wao. Hili lilipofanywa na kundi miongoni mwao, waliobaki ambao hawakushiriki katika vitendo vyao vya dhambi waligawanyika katika makundi mawili: kundi moja lililikataa tendo lao na hila yao dhidi ya Sheria na Amri ya Allah Mtukufu wakati huo. Kundi la pili halikuwakataza wala kuwakemea, bali lilikubali kitendo cha kundi lililowakataza wenye dhambi likisema: {Kwa nini mnawaonya watu ambao Allah yuko karibu kuwaangamiza au kuwaadhibu kwa adhabu kali?}, yaani Je, kuwalingania watu ambao hakika watapata adhabu ya Allah Mtukufu kuna faida gani? Lakini kundi la pili (wahubiri) lilijibu kwa kusema: {Ili tuwe huru na lawama mbele ya Mola wenu (Allah)}, yaani kwa kuwa tumeamrishwa na Yeye kuamrisha mema na kukataza maovu; hivyo, tunalizingatia hili kwa kuogopa adhabu Yake. {Na huenda wakamcha Allah}, yaani huenda wale waliofanya dhambi hizi wakatubia kwa Allah na kujutia waliyoyafanya, hivyo wakaokolewa na adhabu ya Allah, na Yeye awasamehe wote.

'Abdullah Ibn 'Abbas, Mujahid,' Ikrimah, Qatadah, As-Sadiy and others said: they were the people of Aylah. Ibn 'Abbas (May Allah be pleased with him) added: it was located between Median and At- Tur. They said: the people of Aylah were adhering attentively to the teachings of the Torah and the prohibition of the Sabbath at that time (the prohibition of fishing on Saturdays). Amazingly, the fish used to expose itself openly on Saturdays and disappear on the other days of the week, {when their fish came to them openly on the Sabbath day, and did not come to them on the day they had no Sabbath}. Almighty Allah says {Thus We made a trial of them}, i.e. We test them through sending great numbers of fish on the Sabbath. {for they used to rebel against Allah's Command (disobey Allah)}, i.e. because of their disobedience and rebellion. When they saw this, they made a trick to catch the fish on the Sabbath. They fixed their fishing nets and ropes and excavated streams allowing the sea water to run through and the fish to get in but never go back to the sea. They made all this on Friday, in preparation for the coming of the fish on Saturday. And thus, the fish came on the supposedly-peaceful day (knowing not what has been prepared against them). They were caught in the nets, ropes and artificial streams. When the Saturday came to an end, the people of Aylah were present to take their fat catch. Consequently, Allah the Almighty was angry with them and He cursed them because of their trickery and deception. When this was done by a group thereof, the rest who did not participate in their sinful acting were divided into two sects: a sect that rejected their acting and trickery against the Law and Command of Allah the Almighty at that time. The second sect did not reject or forbid them, rather they disapproved of the reaction of the sect that forbade the sinful ones saying: {Why do you preach to a people whom Allah is about to destroy or to punish with a severe torment?}, i.e. what is the gain in preaching to a people whom will inevitably be punished by Allah the Almighty? But, the second sect (the preachers) replied saying: {In order to be free from guilt before your Lord (Allah)}, i.e. as we are commanded by Him to enjoin what is good and forbid what is evil; thus, we observe this for our fear of His Torment. {And perhaps they may fear Allah}, i.e. perhaps those who made these sins may repent to Allah and regret what they have done and thus be saved from the punishment of Allah and that He forgives them all.

Mwenyezi Mungu Mtukufu anasema: {Basi walipoisahau yale waliyokumbushwa}, yaani walipuuza mawaidha ya wahubiri wa dini, {Tukawaokoa wale waliokataza maovu}, yaani kundi la wahubiri, {lakini Tukawakamata wale waliodhulumu}, yaani wafanyao kitendo cha dhambi, {kwa adhabu kali}, yaani adhabu yenye maumivu, {kwa sababu walikuwa wakiasi amri ya Allah (wakimuasi Allah)}. Kisha Allah akaeleza adhabu iliyowapata akisema: {Basi walipoyavuka yale waliyokatazwa, Tukawaambia: "Kuweni nyani waliofukuzwa na kudharauliwa}.

Allah the Almighty says: {So when they forgot the remindings that had been given to them}, i.e. were heedless towards the godly preachers, {We rescued those who forbade evil}, i.e. the preaching sect, but {We seized those who did wrong}, i.e. doers of the sinful deed, {with a severe torment}, i.e. a painful punishment, {because they used to rebel against Allah's Command (disobey Allah)}. Then, Allah explained the torment that befell them saying, {So when they exceeded the limits of what they were prohibited, We said to them: "Be you monkeys, despised and rejected}.

Hapa, jambo ni kwamba Allah Mtukufu ametujulisha kwamba Yeye aliwaangamiza wakosefu, akawaokoa waumini waliokuwa wakilingania, na akawaacha waumini ambao hawakufanya kazi ya kuamrisha mema na kukataza maovu. Wanazuoni walitofautiana kuhusu kundi la tatu. Baadhi yao walisema kwamba walipewa wokovu. Na wengine walisema kwamba waliangamizwa pamoja na wakosefu. Lakini, maoni ya kwanza ndiyo yanayokubalika na wanazuoni waliobobea, akiwemo Ibn 'Abbas, kiongozi wa wafasiri, ambaye alirejelea maoni haya katika mjadala wake na mwalimu wake 'Ikrimah, ambaye, baada ya ushindi wa Ibn 'Abbas, alimzawadia vazi la thamani kama zawadi.

Here, the point is that Allah the Almighty informed us that He destroyed the wrong-doers, saved the preaching believers and left the believers who did not practice enjoining the good and forbidding the evil. Scholars disputed regarding the third group. Some said they were granted salvation. And others said that they were destroyed with the wrong-doers. But, the first view is the accepted one by the well-versed scholars, including Ibn 'Abbas head of the interpreters - who referred to this opinion on a debate with his master 'lkrimah who upon the victory of Ibn 'Abbas - granted him a valuable garment as a reward.

Inapaswa kubainishwa hapa kwamba kundi la tatu halikutajwa pamoja na wale waliopewa wokovu, ingawa walichukia tendo la dhambi kwa mioyo yao, kwa sababu walipaswa kuyalazimisha viungo vyao (mkono au ulimi) kulitenda hilo na kutangaza kukataa kitendo cha wale waliokosea. Hivyo, waliokolewa pamoja na wahubiri kwa sababu wao wenyewe hawakutenda tendo la dhambi, bali waliliketi kwa mioyo yao.

It should be noted here that the third group were not mentioned with those given salvation even though they despised the sinful deed, with their hearts, because they should have compelled their organs (hand or tongue) to act thereupon and declare their rejection of the wrong-doers' act. So, they were saved with the preachers because they themselves did not commit the sinful deed, rather they rejected it with their hearts.

Imepokewa na 'Abdur Razzaq kutoka kwa Juraij, kutoka kwa mtu mmoja (ambaye jina lake halijulikani)

Narrated 'Abdur Razzaq after Juraij after a man (whose name is not known)

baada ya 'Ikrimah, baada ya Ibn 'Abbas; na Malik alisimulia kutoka kwa Ibn Ruman, Shaiban, Qatadah na 'Ata 'Al-Kharasani, maana yake ni: Wale waliofanya kitendo hicho cha dhambi waliachwa na watu wengine wa mji. Baadhi yao walitangaza kukataa kwao na kukana kitendo chao. Hawakuwasikiliza wahubiri. Baadaye, walikuwa wakilala usiku mbali na watu wengine wa mji, na kulikuwa na milango au vizuizi kati yao na watu wengine, ambao walikuwa wakisubiri adhabu iwashukie. Siku moja, milango yao haikufunguka hadi adhuhuri. Watu walitahayari na wakamtuma mmoja wao aende kuona kilichowapata kutoka juu ya kizuizi. Alipotazama, aliwakuta wamegeuka kuwa nyani wenye mikia, wakipiga kelele. Walifungua milango (vizuizi), na nyani wakawatambua jamaa zao, lakini jamaa zao hawakuweza kuwatambua. Hapo wahubiri wakasema: Je, hatukukukatazeni kufanya hivi? Nyani walifanya ishara kwa vichwa vyao kuashiria: Ndiyo. Kisha, 'Abdullah Ibn 'Abbas (Allah amridhie) alilia na kusema: hakika tunaona maovu mengi ambayo hatuyakatai, hatuyakani, wala hata kutoa maoni juu yake! Al-'Ufi alisimulia kutoka kwa Ibn 'Abbas (Allah amridhie) akisema: vijana wa mji waligeuzwa kuwa nyani, huku wazee wakigeuzwa kuwa nguruwe.

after 'Ikrimah after Ibn 'Abbas; and Malik transmitted from Ibn Ruman, Shaiban, Qatadah and 'Ata 'Al-Kharasani what means: Those who committed the sinful deed were abandoned by the rest of the people of the town. Some of them declared their rejection and denial of their deed. They did not listen to the preachers. Afterwards, they used to stay the night apart from the rest of the people of the town and there were doors or barriers between them and the rest of the people who were anticipating the befalling of punishment over them. One day, their doors did not open till the noon. The people got anxious and sent one of them to see what happened to them from above the barrier. When he looked he found them turned into monkeys with tails, shouting. They opened the doors (barrier) and the monkeys recognized their relatives while their relatives could not recognize them. Thereupon, the preachers said: Did not we forbid you from doing this? The monkeys made a sign with their heads denoting: Yes. Then, 'Abdullah Ibn 'Abbas (May Allah be pleased with him) wept and said: verily, we see many wrong-doings which we do not reject or deny or even make a comment! Narrated Al-'Ufi after Ibn 'Abbas (May Allah be pleased with him) saying: the young men of the town were turned into monkeys, while the old men into pigs.

Zaidi ya hayo, Ibn Abu Hatim amesimulia kutoka kwa Mujahid, kutoka kwa Ibn 'Abbas, kauli yake:

Moreover, Ibn Abu Hatim narrated from MujaQid after Ibn 'Abbas his saying:

Hawakuishi kwa muda mrefu, wala hawakuacha watoto. Pia, Adpahhaq amesimulia kutoka kwa Ibn 'Abbas (Allah amridhie): hakuna kiumbe wa ajabu aliyeishi zaidi ya siku tatu. Zaidi ya hayo, hawakula, hawakunywa, wala hawakuacha watoto.

they did not live long and they left no offspring. Also, Adpahhaq narrated from Ibn 'Abbas (May Allah be pleased with him): no monster has lived more than three days. In addition, they did not eat, drink or leave offspring.

Imepokewa na Ibn Abu Hatim na Ibn Jarir baada ya Ibn Abu Nujaih kutoka kwa Mujahid kwamba alisema: ni mioyo yao tu, na si maumbo yao, ndiyo iliyogeuzwa kuwa nyani na nguruwe. Hili ni sawa na kauli Yake isemayo: {Mfano wa wale waliopewa jukumu la Taurat (Torati), kisha wasilitekeleze, ni mfano wa punda anayebeba vitabu vikubwa (bila kuelewa chochote kutoka humo)}. (Al-Jumu'ah, 5) Lakini, mtazamo huu unaonekana kuwa wa ajabu sana na unapingana na maana dhahiri ya Qur'ani Tukufu na makubaliano ya wanazuoni wa zamani na wale waliowafuata. Allah ndiye Mjuzi zaidi!

Narrated Ibn Abu Hatim and Ibn Jarir after Ibn Abu Nujaih from Mujahid his saying: only their hearts and not their figures were turned into monkeys and pigs. This is just like His Statement that reads: {The likeness of those who were entrusted with the (obligation of the) Taurat (Torah) (i.e. to obey its commandments and practice its laws), but who subsequently failed in those (obligations), is as the likeness of a donkey which carries huge burdens of books (but understands nothing from them)}. (Al-Jumu' ah, 5) But, this view seems to be very strange and it contradicts the apparent meaning of the Glorious Qur'an and the concession of the earlier scholars and those who followed them. Allah knows best!