Sura hii inaeleza upande wa kivitendo wa maisha ya jamii ya kwanza ya Waislamu, katika kipindi kinachoanzia muda mfupi baada ya Vita vya Badr mwaka wa 2 hadi muda mfupi kabla ya kutiwa saini kwa Mkataba wa Amani wa al-Ĥudaybiyah miaka minne baadaye. Kwa mtazamo huu, inatoa maelezo ya kweli na ya moja kwa moja kuhusu jamii ya Waislamu katika Madina. Inataja matukio mengi yaliyotokea katika kipindi hicho, na inaeleza baadhi ya kanuni ambazo inazianzisha au kuziidhinisha kwa jamii changa ya Waislamu.

This sūrah describes a practical aspect of the first Muslim community’s life over a period stretching from shortly after the Battle of Badr in year 2 to shortly before the signing of the al-Ĥudaybiyah Peace Treaty four years later. In this respect it gives a true and direct description of the Muslim community in Madinah. It refers to many of the events that took place during that period and outlines certain regulations which it either initiates or endorses for the fledgling Muslim community.

Maoni kuhusu matukio na kanuni ni machache, yanachukua sehemu ndogo tu ya sūrah. Kwa kweli, maoni haya yanatumika tu kuunganisha matukio na kanuni hizi na dhana kuu ya imani na kujisalimisha kwa Mwenyezi Mungu. Hivi ndivyo tunavyosoma aya za mwanzo: "Ewe Nabii! Mcha Mungu na usiwatii makafiri na wanafiki. Hakika Mwenyezi Mungu ni Mjuzi, Mwenye hekima. Fuata yale yanayokufunuliwa kutoka kwa Mola wako; kwani Mwenyezi Mungu anayajua vyema mnayoyatenda. Mtegemee Mwenyezi Mungu; kwani Yeye pekee anastahiki kutegemewa. Mwenyezi Mungu hajawahi kumweka moyo mbili katika kifua cha mtu mmoja." (Aya 1-4) Mwanzoni mwa sūrah, inatoa maoni juu ya baadhi ya kanuni za kijamii: "Hili limeandikwa katika amri ya Mwenyezi Mungu. Tulichukua ahadi nzito kutoka kwa manabii wote: kutoka kwako, [Muhammad] ﷺ, na kutoka kwa Nuhu, Ibrahimu, Musa na Isa mwana wa Mariamu. Kutoka kwao wote tulichukua ahadi nzito, yenye uzito. Mwenyezi Mungu atawauliza wakweli kuhusu ukweli waliokabidhiwa. Ameandaa adhabu chungu kwa makafiri." (Aya 6-8) Kidogo zaidi mbele, tunaonyeshwa mwenendo wa wenye nyoyo dhaifu wakati makabila yaliyoungana yalipozingira Madinah: "Sema: 'Kukimbia hakutakufaidieni kitu. Mkikimbia kifo cha asili au kuuawa, mtaachwa tu mkifurahia maisha kwa muda mfupi.' Sema: 'Ni nani anayeweza kukuzuieni kutoka kwa Mwenyezi Mungu iwapo Yeye atapenda kukudhuru, au iwapo atapenda kukurehemu?' Badala ya Mwenyezi Mungu, hawatapata mlinzi wala msaidizi." (Aya 16-17) Sheria ya kijamii inayopingana na desturi iliyozoeleka kabla ya Uislamu inafuatwa na maoni haya: "Mwenyezi Mungu na Mtume Wake wanapoamua jambo, si haki kwa mwanamume muumini wala mwanamke muumini kudai uhuru wa kuchagua katika jambo hilo." (Aya 36) Hatimaye, kuna kauli inayoweka wajibu wa binadamu dhidi ya msingi wa kiulimwengu: "Tulipeleka amana kwa mbingu na ardhi na milima, lakini zilikataa kuibeba na zikaogopa kuipokea. Lakini mwanadamu aliibeba." "Daima amekuwa na mwelekeo wa kuwa mwovu, mpumbavu." (Aya ya 72)

The comments on events and regulations are relatively few, constituting only a small portion of the sūrah. Indeed, these comments serve only to link these events and regulations to the central concept of faith and submission to God. This is how we read the opening verses: “Prophet! Have fear of God and do not yield to the unbelievers and the hypocrites. God is certainly All-Knowing, Wise. Follow what is revealed to you by your Lord; for God is well aware of all that you do. Place your trust in God; for God alone is worthy of all trust. Never has God put two hearts in one man’s body.” (Verses 1-4) Early on, the sūrah comments on some social regulations: “This is written down in God’s decree. We did accept a solemn pledge from all the prophets: from you, [Muĥammad], and from Noah, Abraham, Moses and Jesus son of Mary. From all did We accept a weighty, solemn pledge. God will question the truthful about the truth [entrusted to them]. He has prepared painful suffering for the unbelievers. “(Verses 6-8) A little further on we are shown the attitude of the weak-hearted when the confederate tribes laid siege to Madinah: “Say: ‘Flight will benefit you nothing. If you flee from natural death or from being slain, you will only be left to enjoy life for a little while. Say: ‘Who can keep you away from God if it he His will to harm you, or if it be His will to show you mercy?’ Other than God they can find none to protect them or to bring them support.” (Verses 16-17) A piece of social legislation that went against the familiar practice in pre-Islamic days is followed by the comment: “Whenever God and His Messenger have decided a matter, it is not for a believing man or a believing woman to claim freedom of choice in that matter.” (Verse 36) Finally, we have a statement that sets the human mission against a universal background: “We offered the trust to the heavens and the earth and the mountains, but they refused to bear it and were afraid to receive it. Yet man took it up. He has always been prone to be wicked, foolish.” (Verse 72)

Sūrah hii inaelezea kipindi ambacho tabia ya Kiislamu ya jamii na ya dola ilikuwa imeanza kuchukua sura, lakini bado haikuwa imekomaa vya kutosha wala kupata mamlaka yake kamili. Hilo lilitokea baada ya Makkah kutekwa na Uislamu, na watu wakaanza kuukubali imani mpya kwa wingi, jambo lililoiwezesha dola ya Kiislamu na mfumo wake mpya kuanza kujikita katika ardhi.

The sūrah depicts a period of time when the Islamic character of both the community and the state had begun to take shape but had not yet developed sufficiently or acquired its full authority. That took place after Makkah fell to Islam and people began to embrace the new faith in large numbers allowing the Muslim state and its new system to establish their roots.

Sura hii inashughulikia sehemu muhimu ya kupanga upya jamii, ikiweka sifa tofauti za Kiislamu za maisha ya kifamilia na ya kijamii, na kueleza msingi wake katika mafundisho ya Kiislamu. Pia inarekebisha au kupiga marufuku baadhi ya desturi na mila, na kuziweka zote ndani ya mfumo wa dhana ya Kiislamu ya maisha na jamii.

The sūrah undertakes an important part of social reorganization imparting the distinctive Islamic features of family and community life, outlining their basis in Islamic teachings. It also modifies or outlaws certain practices and traditions, bringing all these within the framework of the Islamic concept of life and society.

Ni ndani ya mjadala mpana wa hali hizi na kanuni hizi ndipo vinajadiliwa mapambano dhidi ya makabila washirika pamoja na msafara wa Banu Quraydhah.

It is within the overall discussion of these situations and regulations that the confrontation with the confederate tribes and the Qurayżah expedition are discussed.

Tunapata taarifa kuhusu mitazamo ya makafiri, wanafiki na Mayahudi wakati wa matukio haya, mipango yao ya kudhoofisha jamii ya Waislamu, na jinsi walivyokuwa wakijaribu kila mara kudhoofisha viwango vya maadili ya Kiislamu, hata katika nyumba za Waislamu. Ilikuwa ni tabia hii ya kudharau ambayo ililenga kudhoofisha jamii ya Waislamu, либо kupitia hatua za moja kwa moja za kijeshi na kukata tamaa kunakoambatana nayo, au kupitia juhudi za kumomonyoa muundo wa kijamii na kimaadili wa jamii ya Kiislamu. Zaidi ya hayo, matukio haya yaliacha alama dhahiri katika jamii ya Waislamu, kiasi kwamba baadhi ya vipengele vya kijamii na dhana fulani vilihitaji kurekebishwa. Hivyo, sūrah hii inaonekana kuwa kitengo kilichounganishwa chenye uzi mmoja wa pamoja unaopita katika maudhui yake.

We are informed of the attitudes of the unbelievers, the hypocrites and the Jews during these events, their schemes to weaken the Muslim community and how they always tried to undermine Islamic moral standards, even in Muslim homes. It was precisely this sort of derogatory behaviour that aimed at undermining the Muslim community either through direct military action and a corresponding defeatism or through efforts to erode the social and moral fabric of Muslim society. Moreover, these events left clear marks on the Muslim community to the extent that certain social aspects and particular concepts required modification. Thus the sūrah appears to be an integrated unit with a common thread running through its subject matter.

Zaidi ya hayo, muda ambao jambo hili hufanyika pia ni kipengele kinacholeta umoja.

Moreover, the time frame around which it works also constitutes a unifying factor.

Sura hii inaanza kwa amri iliyotolewa kwa Mtume ﷺ kwamba amche Mungu na asijali makafiri na wanafiki. Badala yake, amtii Mungu na amtegemee Yeye peke yake. Mwanzo huu unaihusisha yote yaliyomo katika sura hii na kanuni kuu inayounda msingi wa mafundisho yote ya Kiislamu, sheria zake, mfumo wake wa kijamii na maadili yake. Ni kanuni inayobainisha dhana ya Kiislamu ya Mungu na wajibu wa kujisalimisha Kwake, kutekeleza kanuni Aliyoibainisha, na kuweka tumaini letu lote Kwake.

The sūrah begins with a directive issued to the Prophet that he must fear God and pay no heed to the unbelievers and the hypocrites. On the contrary, he should obey God and rely on Him alone. This opening relates all that the sūrah includes to the central principle that forms the basis of all Islamic teachings, legislation, its social system and morality. It is the principle that formulates the Islamic concept of God and the requirements to submit to Him, implement the code He has outlined and place all our trust in Him.

Kisha neno la mwisho linatolewa kuhusu baadhi ya mila na desturi za kijamii. Hili linaanza kwa kueleza ukweli wa msingi: "Mwenyezi Mungu hakuwahi kumweka moyo mbili katika mwili wa mtu mmoja." (Aya ya 4)

A decisive word is then given on certain social traditions and practices. This starts with outlining a basic fact: “Never has God put two hearts in one man’s body.” (Verse 4)

Hii inaashiria ukweli kwamba mwanadamu hawezi kuishi katika ulimwengu mbili tofauti au kufuata mifumo miwili tofauti. Akifanya hivyo angepotea njia na kuwa mnafiki. Kwa kuwa ana moyo mmoja tu, lazima amwangalie Mungu Mmoja na kufuata mfumo mmoja kwa kuacha mambo mengine yote, hata yawe yanajulikana na kuthibitika kiasi gani.

This alludes to the fact that man cannot live in two different universes or follow two different systems. Should he do so he would stumble and become a hypocrite. Since he has only one heart, he must look up to One God and follow one system to the exclusion of all other things, familiar and well established as these may be.

Sura hii mara moja inaendelea kufuta desturi ya ẓihār, ambayo ni mtu kumwapia mkewe kwamba yeye yuko kwake kama mgongo wa mama yake, yaani kwamba ni haramu kwake kumwoa kama vile mama yake alivyo: "Wala Yeye hakuwafanya wake zenu ambao mnawaapia (kuwa ni kama mgongo wa mama zenu) kuwa mama zenu." (Aya ya 4) Inaweka wazi kwamba hayo ni maneno matupu ambayo hayawezi kuthibitisha ukweli wowote. Hayamfanyi mke kuwa mama; mke anabaki kuwa mke wa mume. Baada ya hapo, sura inafuta desturi ya kuasili watoto: "Wala hakuwafanya watoto wenu wa kuwaasili kuwa watoto wenu wa kweli." (Aya ya 4) Hivyo, urithi ndani ya familia iliyomwasili mtoto hauna tena uhalali. (Tutalijadili hili kwa kina baadaye.) Kwa upande mwingine, sura inathibitisha mamlaka ya jumla ambayo Mwenyezi Mungu amempa Mtume wake juu ya Waislamu wote, akiweka mamlaka yake juu ya kile wanachoweza kutamani kwa nafsi zao wenyewe: "Nabii ana haki zaidi juu ya Waumini kuliko nafsi zao wenyewe; na wake zake ni mama zao." (Aya ya 6) Sura pia inathibitisha uhusiano wa kimama kati ya wake wa Mtume ﷺ na Waumini wote: "Nabii ana haki zaidi juu ya Waumini kuliko nafsi zao wenyewe; na wake zake ni mama zao." (Aya ya 6) Athari za vitendo za undugu uliowekwa kati ya Waislamu mara baada ya Waislamu wa Makka kuhamia Madina zinakomeshwa, ili urithi na malipo ya diya yazuiliwe kwa jamaa wa damu pekee: "Na jamaa wa damu wana haki zaidi kwa wao kwa wao, kwa mujibu wa amri ya Mwenyezi Mungu, kuliko Waumini wengine [wa Madina] na wale waliohama kwa ajili ya Mwenyezi Mungu]." (Aya ya 6) Kwa hiyo, hatua za muda za awali zinafutwa na kubadilishwa na zile za kiasili na za kudumu.

The sūrah immediately moves on to abolish the practice of żihār, which involves a man swearing to his wife that she is to him like his mother’s back, meaning that she is as unlawful to him to marry as his mother: “Nor does He make your wives whom you declare to be as unlawful to you as your mothers’ bodies truly your mothers.” (Verse 4) It makes clear that these are mere words that cannot establish a fact. They do not make a mother out of a wife; the wife remains the man’s wife. It follows this with abolishing the practice of child adoption: “Likewise, He does not make your adopted sons truly your sons.” (Verse 4) Thus inheritance within an adopting family is no longer valid. (We will discuss this in detail later on.) In contrast, the sūrah establishes the overall authority God assigns to His Messenger over all Muslims, placing his authority above what they may wish for themselves. It further establishes a sense of motherly relation between the Prophet’s wives and all believers: “The Prophet has more claim on the believers than they have on their own selves; and his wives are their mothers.” (Verse 6) The practical effects of the bond of brotherhood established between Muslim individuals shortly after the migration of Makkan Muslims to Madinah are terminated, so as to restrict inheritance and the payment of blood money to real kinsfolk: “Blood relatives have, according to God’s decree, a stronger claim upon one another than other believers [of Madinah] and those who have migrated for God’s sake].” (Verse 6) Thus, earlier temporary measures are abrogated in favour of natural and permanent ones.

Maoni yafuatayo yanaonyesha wazi kwamba mfumo mpya unatokana na sheria ya Kiislamu na hukumu ya Mungu. Umeandikwa katika kitabu cha Mungu na umethibitishwa katika agano lililofanywa pamoja na manabii wote, hasa wale miongoni mwao waliojaliwa azma thabiti zaidi. Kwa njia hii, Qur'ani inaweka sheria na kanuni za Kiislamu mahali pake stahiki katika mawazo na dhamira za watu.

The following comment makes clear that the new system derives from the Islamic code and from God’s ruling. It is written in God’s book and established in the covenant made with all prophets, particularly those of them endowed with stronger resolve. In this way the Qur’ān gives Islamic legislation and principles their appropriate place within people’s thoughts and consciences.

Hii ndiyo sehemu ya kwanza ya sūrah. Sehemu ya pili inaonyesha fadhila kubwa ya Mwenyezi Mungu alipozirudisha nyuma jeshi lililoshambulia la makundi washirika waliouzingira Madīnah. Inaeleza kukabiliana na jeshi la makundi washirika na Msafara wa Qurayẓah kwa uwazi, ikichora picha mfululizo zinazoonyesha hisia za ndani, vitendo vya nje na mazungumzo baina ya makundi na watu binafsi. Ndani ya picha pana ya vita na matukio yake, maagizo husika yanatolewa katika nyakati zinazofaa.

This then outlines the first part of the sūrah. The second part shows God’s great favour as He repelled the attacking forces of the confederates who besieged Madinah. It describes the confrontation with confederate forces and the Qurayżah Expedition vividly, painting successive images that show inner feelings, outward action and dialogue between groups and individuals. Within the overall picture of the battle and its events relevant directives are issued at the proper junctures.

Zaidi ya hayo, usimulizi wa matukio hufuatwa na maoni yanayolenga kuanzisha maadili sahihi kwa jumuiya ya Waislamu. Mbinu ya Qur'ani ni kuyaeleza matendo jinsi yalivyotokea hasa, ikibainisha hisia za nje na za ndani, na kuzionyesha kwa uwazi mkubwa. Kisha inawapa waumini hukumu yake kuhusu matendo yao, ikikosoa kila upotovu na kusifu lililo jema na sahihi. Pia inatoa maelekezo ya kuepuka makosa na kuthibitisha mwenendo na maadili sahihi. Yote haya yanahusishwa na mapenzi ya Mwenyezi Mungu, asili ya mwanadamu, na sheria za ulimwengu wote.

Furthermore, the reporting of events is followed by comments aimed at establishing sound values for the Muslim community. The Qur’ānic method is to paint the action exactly as it took place, stating both apparent and inner feelings, and bringing these into sharp relief. It then gives believers its verdict about their actions, criticizing any deviation and praising what is sound and correct. It also gives directives to avoid error and confirm right practice and values. It relates all this to God’s will, human nature and universal laws.

Kwa hiyo, mjadala wa makabiliano na vita unaanza kwa aya ifuatayo: “Enyi mlioamini! Kumbukeni neema za Mwenyezi Mungu juu yenu wakati majeshi yalipowajia, tukawapelekea upepo na majeshi msiyoyaona. Na Mwenyezi Mungu anaona yote mnayoyatenda.” (Aya ya 9) Katikati ya mjadala, mambo yafuatayo yanasisitizwa: “Sema: ‘Kukimbia hakutawafaidia chochote. Mkikimbia kifo cha kawaida au kuuawa, mtastarehe kwa muda mchache tu.’ Sema: ‘Ni nani atakayewazuia kutoka kwa Mwenyezi Mungu iwapo Yeye anataka kuwadhuru, au anataka kuwarehemu?’ Badala ya Mwenyezi Mungu, hawatapata mlinzi wala msaidizi.” (Aya ya 16-17) “Hakika mna kwa Mtume wa Mwenyezi Mungu ﷺ mfano mzuri kwa kila anayemtumaini Mwenyezi Mungu na Siku ya Mwisho, na anayemkumbuka Mwenyezi Mungu sana.” (Aya ya 21) Mjadala unahitimishwa kwa aya hii: “Mwenyezi Mungu atawalipa wakweli kwa ukweli wao, na atawaadhibu wanafiki akitaka, au kuwasamehe. Hakika Mwenyezi Mungu ni Mwingi wa kusamehe, Mwingi wa rehema.” (Aya ya 24)

Thus, the discussion of the confrontation and the battle starts with the following verse: “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) In the middle of the discussion, the following facts are highlighted: “Say: ‘Flight will benefit you nothing. If you flee from natural death or from being slain, you will only be left to enjoy life for a little while. Say: ‘Who can keep you away from God if it be His will to harm you or if it be His will to show you mercy?’ Other than God they can find none to protect them or to bring them support.” (Verses 16-17) “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) The discussion is finally concluded thus: “God will surely reward the truthful for having been true to their word, and will punish the hypocrites, if that be His will, or accept their repentance. God is indeed Much-Forgiving, Merciful.” (Verse 24)

Pamoja na majadiliano yake ya matukio, sura hii inaonyesha jinsi waumini wa kweli walivyoyatazama mambo yalivyokuwa yakijitokeza, na inaonyesha tofauti ya hisia za wanafiki. Hili linatuwezesha kutofautisha maadili yaliyo sahihi na yale ya uongo: “Wanafiki na wale wenye maradhi mioyoni walisema: ‘Mwenyezi Mungu na Mtume Wake hawakutuahidi ila udanganyifu’.” (Aya 12) “Waumini walipoiona jeshi la makundi washirika walisema: ‘Hii ndiyo aliyotuahidi Mwenyezi Mungu na Mtume Wake! Kweli Mwenyezi Mungu na Mtume Wake walisema kweli.’ Hili halikuwa lolote ila lilizidisha imani yao na unyenyekevu wao kwa Mwenyezi Mungu.” (Aya 22) Matokeo yanatolewa kwa maneno yenye msimamo thabiti: “Mwenyezi Mungu aliwarudisha nyuma makafiri katika ghadhabu yao na hasira zao; hawakupata faida yoyote. Aliwaepusha waumini na haja ya kupigana. Mwenyezi Mungu ni Mwenye nguvu, Mwenye enzi.” (Aya 25)

Alongside its discussion of events the sūrah shows how the true believers looked at the situation as it developed and portrays the contrasting feelings of the hypocrites. This enables us to distinguish sound values from false ones: “The hypocrites and the sick at heart said: ‘God and His Messenger promised us nothing but delusions’.” (Verse 12) “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) The outcome is then given in decisive terms: “God turned back the unbelievers in all their rage and fury; they gained no advantage. He spared the believers the need to fight. God is Most Powerful, Almighty.” (Verse 25)

Sehemu hii ya pili inapomalizika, tunakutana na uamuzi uliowapa wake wa Mtume chaguo. Walikuwa wameomba maisha yenye starehe zaidi baada ya jamii ya Waislamu kuwa tajiri zaidi, kutokana na ngawira nyingi walizopata kwa kuzingirwa kwa Qurayẓah. Waliambiwa wachague ama mambo mazuri ya maisha haya, au waachane nayo ili kupendeza kwa Mungu na Mtume wake na kujipatia nafasi bora katika maisha ya akhera. Wote walichagua kuwa pamoja na Mungu na Mtume wake, wakipendelea hilo kuliko utajiri wote wa dunia. Pia waliambiwa kwamba wangepata thawabu mara mbili iwapo wataendelea katika njia ya wema na kumcha Mungu, na adhabu mara mbili iwapo wangefanya uchafu wowote mkubwa. Sūrah inaeleza kwamba kuongezeka mara mbili kwa thawabu na adhabu kulitokana na hadhi yao tukufu, uhusiano wao na Mtume ﷺ, na ufunuo na usomaji wa Qur’ān majumbani mwao, pamoja na hekima waliyopokea kutoka kwa Mtume ﷺ. Sehemu hii ya tatu ya sūrah inamalizika kwa muhtasari wa thawabu anazopewa waumini wote, wanaume kwa wanawake.

When this second part is concluded we are introduced to the decision that gave the Prophet’s wives a choice. They had asked him for a more comfortable standard of living after the Muslim community became more prosperous, having gained much booty as a result of the siege of Qurayżah. They were asked to choose either the fine things of life or relinquish these in preference for pleasing God and His Messenger and earning a better position in the life to come. They all chose to be with God and His Messenger, preferring this to all worldly riches. They were also told that they would have double the reward if they maintained the path of goodness and remained God-fearing, and double the punishment should they commit any gross indecency. The sūrah explains that this doubling of reward and punishment was a result of their noble status, their relation with the Prophet and the revelation and recitation of the Qur’ān in their own homes, as well as the wisdom they received from the Prophet. This third part of the sūrah concludes with an outline of the reward given to all believers, men and women.

Sehemu ya nne inatoa rejeo lisilo la moja kwa moja kwa kisa cha Zaynab bint Jaĥsh, binamu wa Mtume kutoka ukoo mashuhuri wa Quraysh, na ndoa yake na Zayd ibn Ĥārithah, mtumwa wa zamani aliyepewa Muĥammad kama zawadi muda mrefu kabla ya utume wake. Jambo la kwanza inalosema kuhusu Zayd linadhihirisha wazi kwamba waumini wote, wanaume kwa wanawake, wako chini ya uamuzi wa Mungu katika jambo lolote; hata hawana sauti katika mambo yao binafsi. Ni mapenzi ya Mungu yanayoamua kila kitu, nao wanapaswa kuyakubali kikamilifu: "Mungu na Mtume wake wanapoamua jambo, si haki ya mwanamume muumini wala mwanamke muumini kudai uhuru wa kuchagua katika jambo hilo."

The fourth part makes an indirect reference to the case of Zaynab bint Jaĥsh, a cousin of the Prophet belonging to a noble Qurayshi family and her marriage to Zayd ibn Ĥārithah, a former slave given as a gift to Muĥammad long before his prophethood. The first thing it says about Zayd makes it clear that all believers, men and women, are subject to God’s decision in any matter; they do not even have a say in their own personal business. It is God’s will that determines everything, and they have to submit to it fully: “Whenever God and His Messenger have decided a matter, it is not for a believing man or a believing woman to claim freedom of choice in that matter.

"Yeyote anayemwasi Mwenyezi Mungu na Mtume Wake, bila shaka amepotea upotofu mkubwa."

Whoever disobeys God and His Messenger strays far into error.” (Verse 36)

Ndoa hii hivi karibuni inaishia kwa talaka na hali hiyo inatoa mfano wa vitendo wa kufuta athari za kuasili watoto. Mjumbe wa Mungu mwenyewe ndiye aliyechaguliwa kutoa mfano huu, kwa sababu kuasili kulikuwa desturi iliyokita mizizi sana katika mazingira ya Kiarabu, na athari zake za kivitendo zilikuwa ngumu sana kuvunja. Hivyo basi, Mjumbe wa Mungu ﷺ alipaswa kubeba mzigo huu mpya kama sehemu ya utume wake wa kuunda jamii mpya ya Kiislamu: "Basi Zayd alipokwisha haja yake naye, Tukakuozesha yeye, ili pasiwepo dhambi juu ya Waumini kuhusu wake wa watoto wao wa kuwalea wanapokwisha haja zao nao. Na amri ya Mwenyezi Mungu ni lazima itimizwe." (Aya ya 37) Kisha inafuata kauli iliyo wazi kuhusu asili ya uhusiano kati ya Mtume ﷺ na Muumini: "Muhammad si baba wa yeyote miongoni mwa wanaume wenu, lakini ni Mjumbe wa Mungu na muhuri wa Manabii wote." (Aya ya 40)

This marriage soon ends in divorce and the situation provides a practical example for the abolition of the effects of child adoption. God’s Messenger himself is chosen to provide this example, because adoption was a deeply rooted tradition in the Arabian environment, and its practical effects were very difficult to break. Hence, God’s Messenger was to bear this new burden as part of his mission to shape the new Muslim society: “Then, when Zayd had come to the end of his union with her, We gave her to you in marriage, so that no blame should attach to the believers for marrying the spouses of their adopted sons when the latter have come to the end of their union with them. God’s will must be fulfilled.” (Verse 37) A clear statement of the nature of the relation between the Prophet and the believer then follows: “Muĥammad is not the father of any one of your men, but is God’s Messenger and the seal of all prophets.” (Verse 40)

Sehemu hii inahitimishwa kwa maagizo wazi kwa Mtume na kwa waumini: "Usiwatii makafiri na wanafiki, na usijali madhara yao. Mtegemee Mwenyezi Mungu; kwani Mwenyezi Mungu peke yake ndiye anayestahili kutegemewa kikamilifu." (Aya ya 48)

This part concludes with clear directives to the Prophet and the believers: “Do not yield to the unbelievers and the hypocrites, and disregard their hurting actions. Place your trust in God; for God alone is worthy of all trust.” (Verse 48)

Sehemu ya tano inaanza kwa kutoa kauli kuhusu hadhi ya mwanamke anayeachwa kabla ndoa haijatimizwa. Kisha inaendelea kupanga maisha ya ndoa ya Mtume ﷺ, ikibainisha wanawake ambao ni halali kwake kuoa na ambao si halali. Kufuatia hayo, kuna maelekezo yanayoeleza uhusiano kati ya Waislamu na nyumba za Mtume ﷺ pamoja na wake zake, wakati wa uhai wake na baada ya kifo chake. Yanawaamuru wasichanganyike na wanaume wengine isipokuwa baba zao, watoto wao wa kiume, ndugu zao, wajomba na wapwa wa upande wa baba na wa upande wa mama, wanawake wengine, na watumwa wao. Inaelezwa pia kwamba wale waliotaka kuwadharau Mtume ﷺ na wake zake watakabiliwa na adhabu kali; watapata adhabu hapa duniani na katika maisha ya Akhera. Hili linatupa picha kwamba wanafiki na wengine mara nyingi walikuwa wakitumia njia za kuwadharau.

The fifth part begins by making a statement on the status of a woman who gets divorced before the consummation of her marriage. It moves on to organize the Prophet’s marital life, stating which women are lawful for him to marry and which are not. This is followed by directives defining the relation between Muslims and the Prophet’s homes and wives, both during his lifetime and after his death. It requires them not to mix with any men other than their fathers, sons, brothers, paternal and maternal nephews, other women and their slaves. It states that those who sought to disparage the Prophet and his wives would face severe punishment; they would be punished both in this life and the life to come. This gives us an impression that the hypocrites and others frequently resort to such disparagement.

Kisha inakuja agizo kwa wake za Mtume, binti zake, na wanawake wote wa Kiislamu, la kujivuta baadhi ya mavazi yao ya nje juu ya miili yao. "Hii itakuwa karibu zaidi na wao kutambulika na kutokuudhiwa." (Aya ya 59) Aya inawaonya wanafiki na wengine kama wao kwamba wanaweza kulazimishwa kuhama Madina kwa namna sawa na makabila mawili ya Kiyahudi ya Qaynuqā` na al-Nađīr walivyolazimishwa kufanya, au kwamba wanaweza kushughulikiwa kwa njia ile ile kama Mayahudi wa Qurayżah. Yote haya yanadokeza kwamba watu hawa walitumia njia chafu kuwadhuru jamii ya Waislamu huko Madina.

Then follows a directive to the Prophet’s wives, daughters and all Muslim women, to draw some of their outer garments over their bodies. “This will be more conducive to their being recognized and not affronted.” (Verse 59) It warns the hypocrites and others similar to them that they may be made to evacuate Madinah in a similar way as the two Jewish tribes of Qaynuqā` and al-Nađīr were made to do, or that they might be dealt with in the same way as the Qurayżah Jews. All this implies that these people resorted to foul methods to harm the Muslim community in Madinah.

Sehemu ya mwisho ya sura inataja kwamba watu mara nyingi huuliza kuhusu Saa ya Kiyama. Maswali kama hayo hujibiwa kwa urahisi kwa kusema kwamba elimu yake ni ya Mwenyezi Mungu. Wanahitaji kujua tu kwamba inaweza kuwa karibu sana. Kisha inafuata picha ya adhabu itakayotolewa Siku ya Hukumu. "Siku ambayo nyuso zao zitageuzwa motoni, watasema: 'Laiti tungemtii Mwenyezi Mungu na tungemtii Mtume Wake.'" (Aya ya 66) Pia inaeleza jinsi wasiomwamini wanavyowahisi viongozi wao kwa kuwapoteza njia iliyo sawa: "Nao watasema: 'Mola wetu! Sisi tuliwatii mabwana zetu na viongozi wetu, lakini wametupoteza kutoka njia iliyo sawa. Mola wetu! Wape adhabu mara mbili, na uwaondoe kabisa katika rehema yako.'" (Aya ya 67-68)

The final part of the sūrah mentions that people frequently ask about the Last Hour. Such questions are answered simply by saying that its knowledge belongs to God. They only need to know that it could be very close. This is followed by an image of the punishment meted out on the Day of Judgement. “On the day when their faces shall be tossed about in the fire, they will say: ‘Would that we had obeyed God and obeyed His Messenger.’“ (Verse 66) It also describes how unbelievers then feel towards their leaders for having led them astray: “And they shall say: ‘Our Lord! We have paid heed to our masters and our leaders, but they have led us astray from the right path. Our Lord! Give double suffering, and banish them utterly from Your grace.’“ (Verses 67-68)

Sūrah hii inahitimishwa kwa maneno yenye nguvu kubwa yanayoacha athari kali na ya kudumu.

The sūrah ends on a highly powerful note that leaves a strong and lasting effect:

"Tulilitoa amana kwa mbingu na ardhi na milima, lakini zikakataa kuibeba na zikaogopa kuipokea. Lakini mwanadamu akaichukua. Daima amekuwa mwelekeo wa uovu, mjinga. Hivyo ndivyo Mwenyezi Mungu atakavyowaadhibu wanafiki, wanaume kwa wanawake, pamoja na wanaume na wanawake wanaomshirikisha Yeye; na atawarehemu waumini, wanaume na wanawake. Mwenyezi Mungu ni Mwingi wa Kusamehe, Mwenye Kurehemu." (Aya 72-73)

“We offered the trust to the heavens and the earth and the mountains, but they refused to bear it and were afraid to receive it. Yet man took it up. He has always been prone to be wicked, foolish. So it is that God will punish the hypocrites, men and women, as well as the men and women who associate partners with Him; and He will turn in mercy to the believers, both men and women. God is Much-Forgiving, Merciful.” (Verses 72-73)

Hitimisho hili linaonyesha mzigo mzito unaowekwa juu ya binadamu kwa ujumla, na juu ya jamii ya Waislamu hasa, kwa kuwa ni jamii hii inayobeba amana hii kubwa ya imani, pamoja na kuitetea na kuitekeleza katika ngazi ya mtu binafsi na ya jamii. Hili linapatana kikamilifu na mazingira maalum ya sūrah hii, na na asili ya mfumo wa kijamii ambao Uislamu unauweka.

This conclusion illustrates the heavy burden placed on humanity in general and the Muslim community in particular, since it is this community that shoulders this great trust of faith as well as its advocacy and implementation at individual and community levels. This is in perfect harmony with the particular atmosphere of the sūrah, and with the nature of the social system Islam lays down.