Katika siku za mwanzo za Uislamu, utu wa Mwislamu ulijengwa katikati ya matukio. Kila siku mpya na kila hali mpya, utu huu ulizidi kukomaa, ukionyesha sifa zake bainifu. Zaidi ya hayo, jumuiya hii ya Kiislamu, ikionyesha jumla ya utu wa wanachama wake, nayo ilikuwa na sifa na thamani zake za kipekee zilizoitofautisha na jumuiya nyingine zote. Wakati mwingine, matatizo yaliyoikabili jumuiya ya Kiislamu yaliwawekea wanachama wake mtihani mkali uliotenganisha kweli na uongo, na pia ukathibitisha uimara wa kila mmoja.

In the early days of Islam, it was in the midst of events that the Muslim personality was moulded. With every new day and every new situation, this personality came closer to maturity, presenting its distinctive features. Furthermore this Muslim community, reflecting the total sum of its members’ personalities, also had its own unique qualities and values that distinguished it from all other communities. At times, the predicaments the Muslim community faced presented its members with an acid test that separated the true from the false and which also proved everyone’s true mettle.

Mafunuo ya Qur'ani yalitolewa ama kabla au baada ya jaribio fulani, yakieleza matukio na kuangaza matatizo yaliyohusika. Hili liliweka wazi mitazamo iliyochukuliwa tukio lilipokuwa likijitokeza, pamoja na nia na sababu zilizokuwa nyuma ya mitazamo hiyo na hisia hizo. Kisha Qur'ani iliyagusa mioyo ya watu ilipokuwa wazi kwa nuru, bila pazia lolote la kuifunika. Iliigusa mahali hasa panapostahili ili kuhakikisha mwitikio sahihi. Hii ilikuwa ni zoezi endelevu la elimu lililotumia matukio na uzoefu, moja baada ya jingine, siku baada ya siku.

Qur’ānic revelations were given either before or after a particular test, describing events and throwing light on the difficulties involved. This brought into focus the attitudes taken as the event unfolded, and what intentions and motives were behind these attitudes and feelings. The Qur’ān then addressed people’s hearts as they lay open to the light, with no screen to cover them. It touched them at precisely the right spot so as to ensure the right response. This was a continuous educational exercise making use of events and experiences, one after the other, day after day.

Waislamu hawakupewa Qur'ani yote kwa mara moja ili waisome, waelewe maelekezo yake, waache makatazo yake na watekeleze amri zake.

The Muslims were not given the Qur’ān in its totality in one go so that they could study it, understand its directives, observe its prohibitions and fulfil its commands.

Badala yake, Mungu aliwapa majaribu mbalimbali kwa sababu anajua kikamilifu kwamba mwanadamu hafikii ukomavu kamili isipokuwa kupitia uzoefu wa vitendo, na ni hilo linalofanya mafunzo yaingie akilini na kuunda tabia. Kisha Qur'ani inawaeleza watu ukweli wa yaliyotokea na maana yake. Hivyo, inatoa maagizo yake pale tu watu wanapokuwa wamepitia mtihani huo.

Somo hili linachambua mojawapo ya matukio makubwa katika historia ya jumuiya ya Waislamu, bali mojawapo ya majaribu yao magumu zaidi. Tukio hilo ni shambulio lililoanzishwa na majeshi ya washirika dhidi ya Madina, lililofanyika katika mwaka wa nne au wa tano wa Hijra ya Nabii ﷺ. 1 Kusoma kwa makini sehemu hii na jinsi inavyoeleza matukio hayo na kutoa maoni juu yake, huku ikiangazia matukio fulani na kuibua mawazo na hisia fulani zilizopatikana na baadhi ya Waislamu, kutatuwezesha kuelewa jinsi Mwenyezi Mungu alivyounda haiba ya jumuiya ya Waislamu kupitia matukio yenyewe pamoja na Qur'ani. Ili kulielewa hili tutafafanua maandiko ya Qur'ani baada ya kueleza kwa ufupi matukio kama yanavyopatikana katika vitabu vya maisha na historia ya Nabii ﷺ. Hii itaonyesha tofauti kubwa kati ya jinsi Mwenyezi Mungu anavyosimulia matukio ya kihistoria na simulizi ambayo mwanadamu hutoa kuyahusu.

The present passage analyses one of the great events in the history of the Muslim community, indeed, one of its hardest tests. The event was the attack launched by confederate forces on Madinah, which took place in the fourth or fifth year of the Prophet’s migration. 1 A thorough reading of this passage and the way it portrays the events and comments on them, highlighting certain scenes and bringing out certain thoughts and feelings experienced by some Muslims, will enable us to understand how God shaped the personality of the Muslim community through both the events themselves and the Qur’ān. In order to understand this we will explain the Qur’ānic text after we have briefly related the events as given in books on the Prophet’s life and history. This will demonstrate the great difference between how God relates historical events and the narrative man gives of them.

Muhammad ibn Ishaq anasimulia: "Mwanzo wa matukio yaliyopelekea Vita vya Khandaki ulianza pale baadhi ya Mayahudi, akiwemo Sallam ibn Abi Huqayq ibn Akhtab na Kinanah ibn Abi al-Huqayq, wote wa kabila la al-Nadhir, pamoja na Huwathah ibn Qays na Abu `Ammar wa Wa'il, pamoja na wengine kutoka makabila yote mawili ya Kiyahudi, walipokwenda Makka na kuzungumza na Quraysh. Mayahudi hawa ndio waliojitahidi sana kuunda muungano dhidi ya Mjumbe wa Mungu ﷺ. Walipokutana na wazee wa Quraysh, waliwaomba wajiunge nao katika kupigana na Mtume ﷺ. Wakawaambia: 'Tutaungana nanyi mpaka tumwangamize yeye pamoja na wafuasi wake.' Quraysh wakawauliza swali lifuatalo: 'Ninyi Mayahudi ndio watu wanaofuata kitabu cha kwanza cha Mungu, na mnajua mambo ambayo sisi tunatofautiana na Muhammad: je, dini yetu ni bora au yake?' Wazee hao wa Kiyahudi wakajibu: 'Dini yenu ni bora kuliko yake, na ninyi mko karibu zaidi na ukweli kuliko yeye.' Kuhusu watu hawa Mungu aliteremsha katika Qur'ani:"

Muĥammad ibn Isĥāq relates: “The beginning of events leading to the Encounter of the Moat started when a number of Jews, including Sallām ibn Abī Ĥuqayq ibn Akhţab and Kinānah ibn Abī al-Ĥuqayq, all of the al-Nađīr tribe, and Ĥūwathah ibn Qays and Abū `Ammār of Wā’il, as well as others of both Jewish tribes travelled to Makkah and spoke with the Quraysh. It was these Jews who worked hard to forge the alliance against God’s Messenger. When they met the Quraysh elders they called on them to join them in fighting the Prophet. They said to them: ‘We will join forces with you until we have exterminated him and his followers.’ The Quraysh put the following question to them: ‘You, the Jews, are the people who follow the first divine book, and you know the issues over which we differ with Muĥammad: which is better, our religion or his?’ Those Jewish elders answered: ‘Your religion is better than his, and you are closer to the truth than him.’ It is concerning these people that God revealed in the Qur’ān:

Je, hujaona wale ambao wamepewa sehemu ya mafunuo ya Mwenyezi Mungu, sasa wanaamini uongo na upotovu wa kiburi [mbali na imani ya Mungu], nao wanawaambia makafiri kwamba wameongozwa vizuri zaidi kuliko Waumini. Hawa ndio ambao Mwenyezi Mungu amewakataa; yeyote ambaye Mwenyezi Mungu amemkataa hatapata yeyote wa kumsaidia. Je, wana sehemu katika ufalme wa Mwenyezi Mungu? Kama ndivyo, hawangewapa watu hata kiasi cha kujaza tundu la mbegu ya tende. Je, wanawaonea wivu watu kwa yale ambayo Mwenyezi Mungu amewapa kwa fadhila zake? Hakika tumewapa Al-Kitabu na hekima jamaa ya Ibrahimu, na tukawapa ufalme mkubwa.

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

Katika kusimulia matukio, kutoa maoni juu yake, na kuwapa jumuiya ya Waislamu maelekezo, sura hii haitaji majina ya watu wala kubainisha nafasi zao. Badala yake inaeleza aina za watu na mifumo ya tabia zao. Inatoa maelezo machache, lakini inasisitiza maadili ya kudumu na matokeo yake. Inalenga yale yanayobaki baada ya matukio kwisha na watendaji wake kuondoka. Kwa njia hii, mwelekeo wake unasaidia kutoa mafunzo kwa vizazi vijavyo na jumuiya mbalimbali. Maandishi ya Qur’ani pia yanahusisha matukio na mapenzi ya Mwenyezi Mungu, yanayoongoza tukio lenyewe na washiriki wake. Yanaonyesha jinsi mapenzi ya Mwenyezi Mungu yanavyofanya kazi kwa upole na kwa urahisi kufikia mwisho anaoutaka. Sura hii pia husimama baada ya kila hatua ya simulizi ili kutoa maelekezo au kutoa maoni yanayowakumbusha wasikilizaji ukweli wa msingi.

In its reporting of the events and its comments on them and the directives it gives to the Muslim community, the sūrah neither mentions people by name nor specifies positions; rather it describes types of people and patterns of character. It gives few details but highlights constant values and consequences. It focuses on the elements that remain after the events are over and their actors have departed. In this way, its focus serves to draw lessons for future generations and different communities. The Qur’ānic text also relates events to God’s will that controls both the event and those who participate in it. It shows how God’s will operates gently and smoothly to bring about the end He wants. The sūrah also pauses after each stage in the story to give a directive or to make comments reminding the listeners of the essential truth.

Ingawa sura hii inasimulia kisa kwa watu waliokuwa washiriki wake tangu mwanzo, haiwapi tu taarifa zaidi kuhusu kisa hicho, bali pia inawaonyesha mambo fulani ambayo hawakuyafahamu. Kwa njia hii, inaweka wazi mawazo ya ndani ya watu, hisia zao, nia zao, na yale yaliyokuwa yamejificha ndani ya mioyo yao.

Although the sūrah relates the story to the people who took part in it in the first place, it does not only give them more information about it, but also lays before them certain aspects which they were unaware of. In this way, it brings to light people’s inner thoughts, feelings, intentions and what was hidden within their hearts.

Hii pamoja na haya yote ni mtindo mzuri, ufasaha na mvuto wa picha zilizochorwa.

Added to all this is the fine style, vividness and freshness of the images drawn.

Zaidi ya hayo, sura hii inaeleza woga wa wanafiki kwa dhihaka kali, na pia inaeleza asili yao potofu. Hili linatofautiana na picha yenye kutia moyo sana ya imani inayochorwa, pamoja na sifa ambazo imani hiyo huwapa waumini.

Furthermore, the sūrah paints the hypocrites’ cowardice with acid derision as also describes their twisted nature. This contrasts with the profoundly inspiring picture of faith that is drawn and the qualities it imparts to believers.

Sura hii inaanza majadiliano yake kuhusu kukutana na majeshi ya makundi washirika kwa kuwakumbusha waumini fadhila za Mwenyezi Mungu alipowarudisha nyuma majeshi yaliyotaka kuwaangamiza. Aya ya kwanza katika sehemu hii inafupisha asili ya tukio, mwanzo wake na mwisho wake, kabla ya kutoa maelezo yoyote au kueleza mitazamo yoyote. Hivyo, fadhila za Mungu zinawekwa mbele ili Waislamu wazikumbuke daima. Pia inaweka wazi kwamba, kwa kuwa Mungu amewaamuru waumini kufuata wahyi Wake, kumtegemea Yeye na kutokubali kushindwa mbele ya makafiri au wanafiki, ni Yeye pia anayewalinda wale wanaonadi ujumbe Wake na kanuni Yake ya maisha ya mwanadamu dhidi ya uchokozi: "Enyi mlioamini! Kumbukeni neema ya Mwenyezi Mungu juu yenu walipowajia majeshi, tukawapelekea upepo na majeshi msiyoyaona. Na Mwenyezi Mungu ni Mwenye kuona yote myatendayo." (Aya ya 9)

The sūrah begins its discussion of the encounter with the confederate forces by reminding the believers of God’s favours when He repelled the armies that were intent on exterminating them. The first verse in the passage sums up the nature of the event, its beginning and end, before giving any details or explaining any attitudes. Thus, God’s favour is brought into focus so that the Muslims will always remember it. It also makes it clear that as God commands the believers to follow His revelations, place their trust in Him and not yield to the unbelievers or the hypocrites, it is also He who protects those advocating His message and code for human life against aggression: “Believers! Remember the blessings God bestowed on you when hosts came down upon you. We let loose against them a windstorm and hosts that you could not see. Yet God sees all that you do.” (Verse 9)

Katika aya hii fupi tunapata picha ya mwanzo na mwisho wa vita, pamoja na mambo muhimu yanayoungana kuleta matokeo yake: kuwasili kwa jeshi la adui; Mungu kutuma upepo mkali na majeshi mengine yasiyoonekana na Waumini; na msaada Wake unaotegemea mwenendo na matendo yao, kwa kuwa Mungu anajua kikamilifu yote wanayoyafanya.

In this short opening verse we have a picture of the beginning and end of the battle, along with the decisive factors that combine to produce its result: the arrival of the enemy forces; God’s sending strong winds and other troops unseen by the believers; and His support which is dependent on their attitude and action as God is fully aware of all that they do.

Sura kisha inatoa maelezo ya hali hiyo:

The sūrah then gives details of the situation:

Walikuja kwenu kutoka juu yenu na kutoka chini yenu. Macho yenu yakapinduka, na nyoyo zenu zikafika kooni, na mkadhania mawazo juu ya Mwenyezi Mungu. Hapo ndipo waumini walipojaribiwa vikali na kutikiswa vibaya sana. Wanafiki na wale walio na maradhi moyoni walisema: 'Mwenyezi Mungu na Mtume wake hawakutuahidi lolote isipokuwa udanganyifu.' Baadhi yao walisema: 'Enyi watu wa Yathrib! Hamuwezi kustahimili hapa, basi rudini.' Na kundi miongoni mwao lilimwomba ruhusa Nabii ﷺ ya kuondoka, wakisema: 'Nyumba zetu ziko wazi,' ilhali hazikuwa wazi. Walikusudia tu kukimbia. (Aya 10-13)

Sura hii inasimama kidogo hapa ili kuwapa wanafiki hawa picha ya akilini ya jinsi imani yao ilivyokuwa tupu, na jinsi walivyokuwa tayari kuvunja safu hata kwa sababu ndogo kabisa. Hawakuwa hata wakijaribu kuficha udhaifu wao: “Lau mji wao ungevamiwa kutoka pande zote, kisha wakaulizwa kuiacha imani yao, bila shaka wangefanya hivyo bila kuchelewa sana.” (Aya ya 14) Mwenendo ulioelezwa katika aya zilizotangulia ndio waliouchukua walipokuwa maadui bado wako nje ya Madina, wasiweze kuivamia. Hali yoyote iwe ngumu na yenye msongo kiasi gani, hatari inayowezekana ni ndogo sana ukilinganisha na hatari halisi. Kama hofu yao mbaya kabisa ingetimia na Madina kuvamiwa kutoka pande zote, na wao wakaombwa kuacha Uislamu, wangefanya hivyo bila kusita sana; au wachache wao wangesita kwa muda kisha wakarejea kwenye ukafiri. Kwa ufupi, imani wanayoidai ilikosa mizizi thabiti, na woga wao uliwafanya wasiweze kupinga.

The sūrah pauses a little here in order to draw a mental picture for those hypocrites as to how hollow their faith was and how they were always ready to break ranks, even for the slightest reason. They would not even try to cover their weaknesses: “Had their city been stormed from all sides, and had they been asked to renounce their faith they would have done so without much delay.” (Verse 14) The attitude described in the previous verses was the one they adopted when the enemy were still outside Madinah, unable to storm it. No matter how hard and stressful a situation is, a potential danger is far less than a real one. Should their worst fears come true and Madinah be stormed from all sides, and should they be asked to renounce Islam, they would do so with little hesitation, or a few would hesitate for a while before then reverting to disbelief. In essence, their claimed faith lacked firm roots while their cowardice made them unable to resist.

Hivyo ndivyo Qur’ani ilivyoifichua hali yao halisi na kuwaweka uchi mbele ya kioo ili wajione jinsi walivyokuwa kweli. Kisha ikawashutumu kwa kuvunja ahadi zao wazi walizokuwa wametoa hapo awali kwa Mungu peke yake. Lakini hawakujali ahadi zao wala miapo yao: “Walikuwa wameapa mbele ya Mungu hapo kabla kwamba kamwe hawataigeuzia migongo kukimbia. Kiapo alichofanya mtu kwa Mungu hakika kitaulizwa.” (Aya ya 15)

Thus the Qur’ān exposed their reality and put them naked before the mirror to see themselves as they truly were. It then accused them of breaking their clear pledges which they had earlier given to none other than God. Yet they were heedless of their promises and pledges: “They had previously vowed before God that they would never turn their backs in flight. A vow made to God must surely be answered for.” (Verse 15)

Ibn Hishām anasimulia: “Hii ni rejea kwa kabila la Ḥārithah ambao, pamoja na kabila la Salamah, walikuwa karibu kuondoka kambini mwa Waislamu kabla ya Vita vya Uḥud.

Sura hiyo kisha inaeleza wazi kwamba Mungu anajua mawazo ya ndani ya wale wasiojiunga tu na Jihadi wakati wa vita, bali pia wanaojaribu kuwazuia wengine wasijiunge na vita. Inachora picha ya kweli sana ya mtazamo wao, na hata hivyo inawafanya watu kama hao, wanaopatikana katika jamii zote, wacheke na kuwadharau. Ni picha ya woga iliyojengwa kwa mistari ya hofu na taharuki wakati wa dhiki, kiburi na kujiona bora wakati wa raha, roho ya husuda kwa kila jambo jema, kutopenda kushiriki katika chochote chema, lakini hali ya hofu kubwa na wasiwasi uliokithiri pale hatari inapokaribia kutoka mbali. Qur’ani inachora picha hii kwa mguso wa ajabu wa kuvutia ambao hauwezi kubadilishwa wala kuwekwa mahali pake.

The sūrah then clearly states that God knows the inner thoughts of those who not only stay behind at times of Jihād, but who also try to dissuade others from joining the battle. It draws a very truthful picture of their mentality, yet it provokes laughter and derision at such people who are encountered in all communities. It is a picture of cowardice composed of lines of fright and panic in times of hardship, arrogance and presumptuousness in times of ease, a begrudging nature of every good thing, a reluctance to participate in anything good, yet a state of utter terror and hysteria when danger looms from afar. The Qur’ān paints this picture with some fascinating touches that can neither be substituted nor replaced:

Mwenyezi Mungu anajua vyema wale wanaowazuia wenzao miongoni mwenu; na wale wanaowaambia ndugu zao: "Njooni kwetu," ilhali wao wenyewe hushiriki vita kwa uchache sana, wakibakhili msaada wao kwenu. Lakini hatari inapokaribia, utawaona wakikutazama, macho yao yakizunguka kama mtu aliyezungukwa na mauti.

God is indeed aware of those of you who hold others back; and those who say to their brethren: ‘Come and join us,’ while they themselves hardly ever take part in the fighting, begrudging you all help. But then, when danger threatens, you see them looking to you for help, their eyes rolling as though they were overshadowed by death.

Lakini hatari itakapopita, watawashambulia nyinyi [waumini] kwa ndimi kali, wakiwahusudu kwa kila jema. Watu kama hao hawajapata uzoefu wa imani. Mwenyezi Mungu atazifanya amali zao kuwa bure. Hilo ni jepesi mno kwa Mwenyezi Mungu. Wanadhani kwamba Maquraishi (Confederates) hawajaondoka. Iwapo Maquraishi watarudi, wangependa kuwa jangwani, miongoni mwa Mabedui, wakiuliza habari zenu. Hata kama wangekuwa pamoja nanyi, wangeshiriki kidogo tu katika vita.

Yet when the danger has passed, they will assail you [believers] with sharp tongues, begrudging you all that is good. Such people have not experienced faith. God will bring their deeds to nothing. That is all too easy for God. They think that the Confederates have not withdrawn. Should the Confederates return, they would wish they were in the desert, among the Bedouins, asking for news about you. Even if they were with you, they would take but little part in the fighting. (Verses 18-20)

Nyakati hizi ngumu sana hazikuwafanya watu wote waangalie pande zote kwa namna hiyo mbaya. Kwa kweli, kulikuwa na hali tofauti kabisa, hali iliyong'aza ndani ya giza hili lote, hali iliyobaki imara licha ya taabu, hali iliyomtegemea Mungu, ikikubali mapenzi Yake, ikiwa na uhakika kwamba msaada Wake ungekuja, na iliyobaki isiyotikisika licha ya hofu na mkanganyiko wote. Qur'ani inaanza kuchora picha hii nzuri kwa kutaja mfano uliotolewa na Mtume ﷺ: "Hakika mnayo katika Mjumbe wa Mwenyezi Mungu mfano mzuri kwa yule anayetarajia Mwenyezi Mungu na Siku ya Mwisho, na akamkumbuka Mwenyezi Mungu sana." (Aya ya 21)

Such severely testing times did not make all people look about in such an ugly way. Indeed, there was a totally different scenario going on, one casting light within all this darkness, one that remained stable despite the hardship, one that trusted to God, accepted His will, was reassured that His help would be forthcoming, and one that remained unshaken despite all the fear and confusion. The Qur’ān begins drawing this delightful image by citing the example given by the Prophet: “In God’s Messenger you have a good model for everyone who looks with hope to God and the Last Day, and always remembers God.” (Verse 21)

Katikati ya wasiwasi, msongo wa mawazo na hofu zote, Mtume ﷺ aliwapa Waislamu hifadhi: yeye ndiye chanzo cha matumaini yao, kujiamini kwao na kutulizwa kwao. Kuchunguza mwenendo wake wakati wa matukio yaliyojitokeza katika kipindi hicho ni jambo la lazima kwa viongozi wa jumuiya za Kiislamu na mashirika ya kuhuisha dini leo, ili waweze kupanga njia ya kusonga mbele.

In the midst of all the worry, stress and fear, the Prophet provided shelter for the Muslims: he was the source of their hope, confidence and reassurance. Studying his attitude during the unfolding events of this period is necessary for leaders of Muslim communities and revivalist organizations today so that they can chart the way ahead.

Mwenendo wake unatoa mfano mzuri kwa wale wanaotumaini kupata radhi za Mungu Siku ya Hukumu, na kwa wale wanaomkumbuka Mungu daima. Labda tunapaswa kuangalia baadhi ya vipengele vya mwenendo wake, kama mfano, ingawa hatuwezi kujadili jambo hili kwa urefu mkubwa katika maelezo haya.

His attitude provides a good example for those who hope to earn God’s pleasure on the Day of Judgement, and for those who always remember God. We should perhaps look at some aspects of his attitude, by way of example, though we cannot discuss this at any great length in this commentary.

Mtume alitoka kwenda kufanya kazi pamoja na Waislamu katika kuchimba handaki, akitumia shoka na kuondoa udongo na kubeba vumbi kwenye kikapu. Wakati Maswahaba wake walipokuwa wakifanya kazi, walikuwa wakiimba mashairi fulani, ambayo waliyatunga papo hapo, wakiyatoa kutokana na kile kilichokuwa kikitokea. Mtume ﷺ alikuwa akirudia maneno yao ya mwisho wa mistari. Kwa mfano, mmoja wa Maswahaba wake aliitwa Ju`ayl, lakini Mtume ﷺ hakupendezwa na jina lake kwa kuwa lilimaanisha ‘mdudu mdogo wa kinyesi’, kwa hiyo akambadilishia jina na kumwita `Amr. Basi watu waliokuwa karibu wakatunga shairi fupi la mistari miwili kuhusu jambo hili hasa la kumpa mtu jina lenye heshima zaidi. Mtume ﷺ akarudia pamoja nao maneno hayo mawili ya mwisho wa mistari. Tunaweza kufikiria hali ya furaha iliyoletwa na ushiriki wa Mtume ﷺ, na jinsi ilivyoweza kuwajaza kutulia moyoni na hamasa.

Sura hii kisha inachora picha ya imani thabiti na waumini wanavyokabiliana na hatari halisi, hatari ambayo ni kubwa kiasi cha kuweza kutikisa hata nyoyo za waumini. Hata hivyo, waumini wanageuza hofu hiyo ya kutetemeka kuwa kitu kinachowapa matumaini na faraja: "Waumini walipoona makundi ya washirika walisema: 'Hii ndiyo aliyotuahidi Mwenyezi Mungu na Mtume wake! Kweli alisema Mwenyezi Mungu na Mtume wake.' Jambo hilo halikuwaongezea isipokuwa imani na unyenyekevu kwa Mwenyezi Mungu." (Aya ya 22)

The sūrah then depicts an image of firm faith and believers confronting real danger, one which is great enough to make even believers’ hearts tremble. Yet the believers transform this trembling into something that gives them hope and reassurance: “When the believers saw the Confederate forces they said: ‘This is what God and His Messenger have promised us! Truly spoke God and His Messenger.’ This only served to strengthen their faith and their submission to God.” (Verse 22)

Hali waliyokabiliana nayo Waislamu katika tukio hili ilikuwa ngumu na yenye mfadhaiko mkubwa hivi kwamba hata Mwenyezi Mungu mwenyewe ameieleza hivyo: "Hapo ndipo Waumini walipojaribiwa, na wakatikiswa kwa mtikisiko mkali." (Aya ya 11) Walikuwa watu wa kawaida, na watu wana uwezo mdogo. Mwenyezi Mungu hawatwishi zaidi ya wanavyoweza kubeba.

The situation the Muslims faced on this occasion was so testing and stressful that it is described as such by none other than God: “That was a situation when the believers were sorely tested and severely shaken.” (Verse 11) They were ordinary people, and people have limited ability. God does not charge them with more than they can hear.

Licha ya kuhakikishiwa msaada wa mwisho wa Mungu na habari njema ambayo Mtume ﷺ aliwapa, akipita zaidi ya matatizo yao ya papo hapo na kuwaeleza kwamba Uislamu hivi karibuni ungeenea hadi Yemen na Shamu, na hata zaidi mashariki na magharibi, hatari ilikuwa mbele ya macho yao, ikiwapa msongo wa mawazo karibu usioweza kuvumilika.

Despite being assured of God’s eventual support and the good news the Prophet gave them, going beyond their immediate problems to tell them of where Islam would soon expand to, spreading into Yemen and Syria and even further east and west, danger was staring them in the eye, giving them almost too much stress to cope with.

Hadithi ya Ḥudhayfah labda ndiyo inayoeleza kwa usahihi zaidi jinsi Waislamu walivyohisi.

Ĥudhayfah’s story is perhaps the most accurate in relaying how the Muslims felt.

Mtume alihisi hofu na wasiwasi huu. Kwa hiyo, alipotaka kazi fulani ifanywe, alitangaza wazi thawabu yake. Alisema: ‘Ni nani yuko tayari kwenda kujua wanachofanya maadui zetu kisha kurudi? Nitamwomba Mungu amfanye mtu yeyote atakayejitolea kwa kazi hii awe mwenzangu Peponi.’ Hata hivyo, licha ya ahadi hii ya uhakika ya kurudi salama na kuhakikishiwa nafasi ya juu peponi, bado hakukuwa na watu waliojitolea. Mtume alipomtaja Ĥudhayfah kwa jina, alisema: ‘Basi, sikuwa na chaguo lingine ila kwenda.’ Hili lisingeweza kutokea isipokuwa katika hali ya dhiki kali na taabu.

Haikuwa Waquraishi na Waghaṭafān pekee walioshindwa vibaya.

It was not only the Quraysh and the Ghaţafān that suffered a miserable defeat.

Washirika wao, Mayahudi wa Qurayẓah, nao pia walipata matokeo hayo hayo: "Akawashusha kutoka kwenye ngome zao wale watu wa Kitabu waliowasaidia, akatia hofu mioyoni mwao. Baadhi yao mliwaua, na baadhi mkawateka. Naye akawarithisha ardhi yao, nyumba zao na mali zao, pamoja na ardhi ambayo hamkuwahi kuikanyaga. Na Mwenyezi Mungu ana uwezo juu ya kila kitu." (Aya 26-27) Hata hivyo, kabla ya kujadili aya hizi, tunahitaji kutoa mwanga juu ya msimamo ambao Mayahudi wa Madinah walichukua kuelekea Uislamu.

Their allies, the Jews of Qurayżah also shared the same outcome: “He brought down from their strongholds those of the people of earlier revelations who aided them, casting terror in their hearts: some you slew, and some you took captive. And He passed on to you their land, their houses and their goods, as well as a land on which you had never yet set foot. God has power over all things.” (Verses 26-27) However, before we discuss these verses we need to throw some light on the attitude the Jews in Madinah adopted towards Islam.

Wakati Uislamu ulipofika Madina, Wayahudi waliokuwa huko walidumisha uhusiano wa amani nao kwa muda mfupi tu. Muda mfupi baada ya kuwasili kwake Madina, Mtume ﷺ alifanya mkataba nao wenye wajibu wa pande zote mbili wa kusaidiana dhidi ya maadui wa nje, pamoja na masharti wazi kwamba hawatavunja ahadi zao kamwe, wala kuwasaidia adui yeyote, wala kuchukua hatua yoyote ya uhasama dhidi ya Waislamu.

When Islam arrived in Madinah, the Jews there maintained peaceful relations with it for only a short period. Shortly after his arrival in Madinah, the Prophet signed a treaty with them with mutual obligations of support against outside enemies and clear conditions that they would never be in breach of their commitments, or aid any enemy, or take any hostile action against the Muslims.

Hata hivyo, Wayahudi hivi karibuni walihisi kwamba Uislamu ulikuwa tishio kwa nafasi yao ya jadi kama wafuasi wa dini ya Mwenyezi Mungu. Kwa kweli, walikuwa wakipewa heshima kubwa na watu wa Madina kwa sababu ya ukweli huu. Zaidi ya hayo, walihisi kwamba mfumo mpya wa kijamii ambao Uislamu uliuanzisha huko Madina chini ya uongozi wa Mtume ﷺ pia ulikuwa tishio kwa nafasi yao. Hapo awali, walikuwa wamefanya ujanja mkubwa kwa kutumia mgogoro kati ya makabila mawili makuu ya Waarabu huko Madina, Aws na Khazraj, ili kuhakikisha kwamba wao wenyewe ndio walikuwa na mkono wa juu. Mtume ﷺ aliyaunganisha makabila hayo mawili katika mfumo mpya wa kijamii ambao uliwanyima Wayahudi nafasi ya kupanda mbegu ya fitina kati yao.

The Jews, however, soon felt that Islam represented a threat to their traditional position as followers of the divine faith. Indeed they enjoyed much respect by the people of Madinah on account of this fact. Moreover, they felt that the new social system Islam established in Madinah under the leadership of the Prophet also constituted a threat to their position. Previously, they had very cleverly exploited the conflict between the two main Arab tribes in Madinah, the Aws and the Khazraj, to ensure that they themselves had the upper hand. The Prophet united the two tribes in a new social system which deprived the Jews of the chance to sew discord between them.

Hili liliacha kabila moja tu la Kiyahudi, Banu Qurayẓah, kabila la tatu kubwa la Kiyahudi huko Madinah. Kama tunavyojua sasa, nao pia walikuwa wameungana na makabila ya muungano dhidi ya Waislamu, hili likiwa kwa kuchochewa na viongozi wa al-Naḍīr, hasa Ḥuyayy ibn Akhṭab. Usaliti huu wa Banu Qurayẓah, kinyume na mkataba wao na Mtume ﷺ, ulikuwa mtihani mgumu zaidi kwa Waislamu kuliko shambulio la nje walilokabiliana nalo kutoka kwa makabila ya muungano.

This left only the Qurayżah, the third major Jewish tribe in Madinah. As we now know, they too had sided with the confederate tribes against the Muslims, this at the instigation of the al-Nađīr chiefs, particularly Ĥuyay ibn Akhţab. This treachery by the Qurayżah, in violation of their treaty with the Prophet, was a much harder test for the Muslims than the external attack they faced from the confederates.

Ili kuwa na uhakika kamili kuhusu hali hii mpya, Mtume ﷺ alituma Masahaba wanne — Sa`d ibn Mu`ādh, kiongozi wa Aws, Sa`d ibn `Ubādah, kiongozi wa Khazraj, `Abdullah ibn Rawāĥah na Khawāt ibn Jubayr — kwa Qurayżah ili kuthibitisha msimamo wao: "Mkigundua kwamba taarifa tulizopokea ni za kweli, nipe ishara ambayo nitaielewa. Jaribuni kuepuka kuathiri ari ya Waislamu."

To be absolutely sure of this new situation, the Prophet sent four of his Companions — Sa`d ibn Mu`ādh, the chief of the Aws, Sa`d ibn `Ubādah, the chief of the Khazraj, `Abdullah ibn Rawāĥah and Khawāt ibn Jubayr — to the Qurayżah to ascertain their position: “If you find out that the intelligence we have received is true, give me a hint which I will understand. Try to avoid affecting the Muslims’ morale.

"Ikiwa, kwa upande mwingine, mtakuta kwamba Banu Qurayżah wanabaki waaminifu kwa mkataba wao nasi, basi tangazieni habari hiyo kwa kila mtu." Hii inaonyesha jinsi alivyotarajia kwa uzito kwamba habari ya usaliti ingeathiri jamii ya Waislamu kwa ujumla.

If, on the other hand, you find that the Qurayżah remain faithful to their treaty with us, make the news known to everyone.” This shows how seriously he expected the news of treachery to affect the Muslim community as a whole.

Ujumbe ulikwenda kwa Qurayẓah na kukutana na watu waliokuwa huko, wakiwaita waendelee kudumisha uhusiano wao wa amani na kuthibitisha muungano wao na Mtume ﷺ.

The delegation went to the Qurayżah and met the people there, calling on them to maintain their peaceful relations and to confirm their alliance with the Prophet.

Hata hivyo, walipogundua kwamba Banu Qurayẓah walikuwa wamechukua msimamo mbaya zaidi kuliko walivyoambiwa. Kwa jeuri, walisema: "Mnataka sisi tuthibitishe muungano sasa, wakati tumedhoofishwa kwa kuondoka kwa al-Naḍīr? Nani Mjumbe wa Mungu? Hatumjui. Hatuna mkataba wala makubaliano yoyote na Muḥammad." Kisha ujumbe wa Waislamu uliwaacha Banu Qurayẓah na kurudi kwa Mtume ﷺ na habari mbaya kwamba Wayahudi hawakutambua tena mkataba wao wa amani naye. Walipofika, walimkuta Mtume ﷺ pamoja na kundi la Maswahaba wake. Kwa kufuata ushauri wake, walimpa dokezo wazi la usaliti wa Banu Qurayẓah badala ya kuutangaza ukweli hadharani. Mtume ﷺ hakushtuka. Kinyume chake, alisema: "Mungu ndiye Mkuu."