Sehemu hii ya mwisho ya sura inajumuisha kanuni kadhaa za jinsi ya kushughulika na kambi na jamii nyingine wakati wa amani na vita. Pia inazungumzia mpangilio wa ndani wa jamii ya Kiislamu na udhibiti wa mahusiano yake na jamii nyingine. Inazungumzia mtazamo wa Kiislamu kuhusu ahadi na mikataba katika hali zote, pamoja na mafungamano ya damu, ukoo, nchi na imani. Hii inatupa kanuni na sheria nyingi katika mambo haya yote. Baadhi yake ni za mwisho na zinatumika katika hali zote, wakati nyingine ni za muda, zikihusika na hali iliyokuwepo wakati ule.

This final passage of the sūrah includes a number of rules for dealing with other camps and communities in times of peace and war. It also speaks of the internal organization of the Muslim community and the regulation of its relations with other communities. It speaks of the Islamic view of pledges and covenants in all situations, as well as the ties of blood, race, homeland and faith. This gives us a host of rules and regulations in all these matters. Some of these are final and apply in all situations, while others are provisional, dealing with the situation that prevailed at the time.

Hizi zilikuwa zifanyiwe marekebisho baadaye, pale Sūrah 9, Al-Tawbah, ilipoteremshwa mwishoni mwa kipindi cha Madina. Kanuni na sheria hizi ni pamoja na: • Wale wanaoingia katika mkataba na Waislamu kisha wakavunja mkataba wao ndio viumbe waovu zaidi. Kwa hiyo, Waislamu wanapaswa kuwafundisha somo linalotia hofu mioyoni mwao na mioyoni mwa wale wanaowafuata, wanaofikiria kuvunja mkataba wao wenyewe kwa namna kama hiyo au wanaowaza kuanzisha shambulizi la hila dhidi ya jamii ya Waislamu.

These were to be amended later, when Sūrah 9, Repentance, was revealed towards the end of the Madinan period. These rules and regulations include: • Those who enter into a treaty with the Muslims and then break their treaty are the worst creatures. The Muslims should, therefore, teach them a lesson that strikes fear in their hearts and in the hearts of those who follow them, contemplating a similar breach of their own treaty or thinking of launching a treacherous attack on the Muslim community.

• Makundi yale ambayo yameingia mkataba na Waislamu, lakini uongozi wa Kiislamu una sababu ya kuamini kwamba huenda yanahusika katika vitendo vya hiana, yanaweza kupewa taarifa ya kufutwa kwa mkataba wao. Hilo likishafanyika, uongozi wa Kiislamu unaruhusiwa kupigana nayo, kuyafundisha somo na kuyafanya mfano kwa wale wanaochukua msimamo kama huo.

• Those groups who have concluded a treaty with the Muslims, but the Muslim leadership has reason to believe that they may be involved in treacherous action, may be put on notice of termination of their treaty. When this is done, the Islamic leadership is free to fight them, teach them a lesson and make of them an example for those who take a similar attitude.

Aya ya 55-63 mwanzoni mwa sehemu hii inahusu hasa hali halisi ambayo jumuiya ya Waislamu ilipaswa kukabiliana nayo wakati dola ya kwanza ya Kiislamu ilipoanzishwa Madinah. Aya hizi ziliipa uongozi wa Kiislamu mwongozo na kanuni za kuzitumia katika kushughulikia hali hiyo. Zinawakilisha msingi wa msingi katika mahusiano ya kimataifa kati ya jumuiya ya Waislamu na makundi mengine. Zilibaki kuwa na nguvu, pamoja na marekebisho madogo yaliyoingizwa baadaye.

Verses 55-63 at the beginning of this passage deal primarily with a real situation that the Muslim community had to come to grips with at the time when the first Muslim state was established in Madinah. These verses provided the Islamic leadership with guidance and rules to apply in dealing with that situation. They represent a basic element in the international relations between the Muslim community and other groups. They remained in force, with minor amendments that were subsequently incorporated.

Aya hizi zinadhihirisha wazi kwamba ni jambo linalofaa kabisa kufanya mikataba ya kuishi kwa amani pamoja na jamii na makundi mengine, mradi mikataba hiyo iwe hakika itachukuliwa kwa uzito, itaheshimiwa na kutunzwa. Iwapo upande mwingine utaichezea mikataba hii na kuitumia kama ngao ya kuficha nia zake za hila, na kuchukua hatua za kuanzisha shambulizi dhidi ya Waislamu, basi uongozi wa Kiislamu una haki kamili ya kuvunja mikataba hii, na kuufanya upande huo uelewe kikamilifu kwamba mkataba umevunjwa. Mara hilo likishafanyika, uongozi wa Kiislamu uko huru kuchagua wakati wa kushambulia, huku ukihakikisha kwamba shambulizi lolote kama hilo ni kali vya kutosha kuingiza hofu mioyoni mwa wote wanaofikiria uadui dhidi ya jamii ya Kiislamu, iwe wazi au kwa siri. Kwa upande mwingine, wale wanaotaka amani ya kweli pamoja na kambi ya Kiislamu, wasio na nia ya kupinga ujumbe wa Kiislamu wala kuzuia kuhubiriwa kwake, na wanaoonyesha mwelekeo wao wa kupenda amani, wanaweza kufurahia uhusiano wa amani ya kweli kama huo.

These verses make it clear that it is perfectly appropriate to conclude agreements of peaceful co-existence with other communities and groups, as long as such agreements are certain to be taken seriously, respected and honoured. If the other camp manipulates these agreements and uses them as a shield to cover up its treacherous designs, taking steps to launch an assault against the Muslims, then the Muslim leadership is fully entitled to terminate these agreements, making the other side fully aware of that termination. Once this is done, the Muslim leadership is free to choose the time when to attack, making sure that any such attack is powerful enough to strike fear in the heart of all who contemplate a hostile attitude towards the Muslim society, whether openly or in secret. On the other hand, those who are interested in a genuine peace with the Muslim camp, have no intention of opposing the Islamic message or stopping its advocacy, and demonstrate their inclination to peace, may enjoy such a relationship of real peace.

Hakika, viumbe waovu zaidi mbele ya Mungu ni wale waliokataa ukweli, kwa hiyo hawataamini; ni wale ambao umefanya nao mkataba, kisha wanauvunja mkataba wao kila wakati, wasiwe na hisia yoyote ya kumcha Mungu. (Aya 55-56)

Indeed, the worst of all creatures in God’s sight are the ones who have denied the truth, and therefore will not believe; those with whom you have concluded a treaty, and then they break their treaty at every occasion, entertaining no sense of fearing God. (Verses 55-56)

Neno la Kiarabu linalotumika katika aya hii kwa "viumbe" lina maana ya kutembea, jambo linaloifanya maelezo hayo kusikika kama, "viumbe waovu kabisa wanaotembea juu ya ardhi." Neno hili linahusu viumbe vyote vinavyotembea, hasa wanyama, lakini linajumuisha pia binadamu. Hata hivyo, linapotaja binadamu lina maana za ziada wazi. Linawafanya wale wanaorejelewa waonekane kama wanyama. Kwa hiyo, watu hao wanakuwa viumbe waovu kabisa miongoni mwa wanyama wote wanaotembea juu ya ardhi. Hawa ni wasiokubali kabisa ambao hawatakubali imani. Ndio wanaovunja mikataba yao wakati wote na hawana hisia yoyote ya kumcha Mungu.

The Arabic term used in this verse for “creatures” signifies walking, which makes the description sound like, “the worst of those that walk on earth.” This term applies to all walking creatures, particularly animals, but includes human beings. However, it has clear additional connotations when it refers to humans. It makes those to whom it refers appear like animals. Thus those humans become the worst of all animals that walk on earth. These are the hardened unbelievers who will not accept the faith. They are the ones who break their treaties all the time and do not entertain any sense of fearing God.

Ripoti kadhaa zinaeleza ni makundi gani yalikusudiwa katika kauli hii. Ripoti nyingine zinataja makabila matatu ya Kiyahudi, yaani Banu Qaynuqā`, Banu al-Nađīr na Banu Qurayżah, wakati ripoti nyingine zinapendekeza kwamba walikuwa Waarabu wa jangwani walioishi katika maeneo yanayouzunguka Madinah.

Several reports speak of which groups were meant in this statement. Different reports mention the three Jewish tribes of Qaynuqā`, al- Nađīr and Qurayżah, while other reports suggest that they were the Bedouin Arabs in the areas around Madinah.

Matukio ya kihistoria na kauli yenyewe vinakubali uwezekano wote huu, kwa kuwa makundi yote haya yalivunja mikataba yao na Mtume, mmoja baada ya mwingine. Washirikina wa Kiarabu walikuwa na hatia ya jambo hili mara kadhaa. Jambo la muhimu ni kwamba tujue kuwa aya hizi zinazungumzia matukio halisi yaliyotokea kabla ya Vita vya Badr na baada yake, hadi wakati aya hizi zilipoteremshwa. Hata hivyo, kanuni inayoelezwa nazo, ambayo pia inaeleza hali ya wale wanaovunja mikataba yao, inatumika kwa hali zote kama hizo. Wale ambao mioyo yao imekuwa migumu katika kufuru "hawataamini." Hali yao ya asili imepotoka, nao wamekuwa viumbe waovu kabisa. Wanavunja kila makubaliano wanayofanya. Hivyo wanaacha sifa nyingine ya kibinadamu, yaani uaminifu. Wanaishi bila kizuizi, kama wanyama, isipokuwa kwamba wanyama wamezuiwa na maumbile yao, ilhali hawa hawana kizuizi chochote. Mbele ya Mwenyezi Mungu, wao ni viumbe waovu kuliko wote.

Wale wanaoamini Uislamu wanapaswa kuwa na uelewa wazi wa asili ya mbinu yake ya kufanya kazi. Ni muhimu kwamba Uislamu uwe na nguvu halisi pamoja na sifa ya nguvu. Hivyo, unapoanza utume wake wa kuwakomboa wanadamu duniani kote kutoka kwenye udhalimu, unaingiza hofu mioyoni mwa madhalimu wote wanaofanya kila wawezalo kuzuia wimbi lake. Wale wanaodhani kwamba dini hii itajizuia kwenye kuhubiri na kufafanua ujumbe wake wakati nguvu za uovu zinapojaribu kuweka kila aina ya kikwazo njiani mwake, wana uelewa mdogo wa asili yake ya kweli.

Those who believe in Islam should have a clear understanding of the nature of its method of operation. It is essential that Islam should have real power as well as a reputation of power. Thus, as it starts its mission to liberate mankind all over the world from tyranny, it strikes fear into the hearts of all tyrants who do their utmost to check its tide. Those who think that this religion will confine itself to preaching and to the explanation of its message when the forces of evil try to put every type of impediment in its way have little understanding of its true nature.

Hii ni hukumu ya kwanza inayoshughulikia kesi ya ukiukaji halisi wa mikataba iliyofungwa na jamii ya Waislamu. Wanaovunja mikataba hao wanapaswa kupigwa pigo kali, ili wao, pamoja na wale wanaowaunga mkono, waogopeshwe na wawe wamejawa na hofu kwa sababu ya Waislamu.

This is the first ruling which deals with the case of actual violation of treaties that have been concluded with the Muslim community. The violators are to be dealt a heavy blow so that they, as well as those who sympathize with them, are intimidated and are actually overawed by the Muslims.

Hukumu ya pili inahusu hali tofauti: ile ya kuhofia na kutarajia uhaini. Kunapaswa kuwepo dalili wazi kwamba kundi fulani au jamii fulani kwa kweli wanafikiria kuvunja mkataba wa namna hiyo. Katika hali hii Nabii ﷺ anaelekezwa kuchukua njia ifuatayo: “Na ikiwa unahofia uhaini kutoka kwa watu fulani, warudishie [mkataba wenu nao] kwa haki. Mungu hawapendi wenye uhaini.” (Aya ya 58)

The second ruling deals with a different situation: that of fearing and expecting treachery. There should be clear signs that a particular group or community are actually contemplating such violation of a treaty. In this case the Prophet is directed to take the following approach: “And if you fear treachery from any folk, cast [your treaty with them] back to them in a fair manner. God does not love the treacherous.” (Verse 58)

Uislamu hapa unaweka kanuni ya mwenendo. Mkataba unapofungwa, jumuiya ya Waislamu bila shaka itauheshimu. Iwapo wataogopa kwamba upande mwingine unakaribia kuuvunja, basi Waislamu watatangaza kuvunjwa kwa mkataba huo, bila jaribio lolote la kudanganya au kuhadaa upande mwingine. Kinachokusudiwa hapa ni kutangaza waziwazi na kwa uwazi kuvunjwa kwa mkataba, ili kila upande utambue kwamba mahusiano ya amani yamekwisha.

Uislamu hakika unahitaji nguvu za kimwili ambazo huwekwa tayari kutumika kwa ajili ya kutimiza dhamira yake ya kuwakomboa wanadamu duniani kote. Lengo la kwanza ambalo nguvu hii hutumikia ni kuanzisha amani na usalama kwa wale wanaochagua kuukubali Uislamu, ili wasipate mateso yoyote kutokana na uchaguzi wao.

Islam certainly needs physical might which is kept ready to use for the fulfilment of its mission of liberating mankind throughout the world. The first purpose that this power serves is to establish peace and security for those who choose to accept the Islamic faith so that they do not suffer any persecution as a result of their choice.

Pili, inawazuia maadui wa Uislamu kufikiria uchokozi dhidi ya Uislamu, yaani dhidi ya ardhi ya Kiislamu. Tatu, maadui hao wanapaswa kuogopeshwa kiasi kwamba hawatawahi hata kufikiria kujaribu kuzuia wimbi la Uislamu linaposonga mbele kutekeleza dhamira yake ya ukombozi. Mwisho, nguvu hii inapaswa kutumika kuvunja nguvu yoyote inayodai sifa za Mungu, inayotekeleza sheria na kanuni zake juu ya binadamu, na inayokataa kukubali kwamba mamlaka yote ni ya Mungu peke yake.

Secondly, it deters the enemies of Islam from contemplating aggression against it the land of Islam. Thirdly, such enemies should be so intimidated that they do not ever entertain any thought of trying to check the tide of Islam as it goes about the fulfilment of its mission of liberation. Lastly, this power is to be used to break any force that claims the attributes of God and enforces its laws and legislation on human beings and refuses to accept that all sovereignty belongs to God alone.

Uislamu si mfumo wa imani tu ambao huanzishwa mara moja pindi unapokubaliwa kwa dhamira kama dini na kutekelezwa kama seti ya ibada. Uislamu ni kanuni ya vitendo ya maisha ambayo husimama uso kwa uso dhidi ya kanuni na mifumo mingine inayoungwa mkono na nguvu za kimwili. Kwa hiyo, Uislamu hauna chaguo lingine zaidi ya kuvunja nguvu hizo na kuondoa mamlaka zinazotekeleza kanuni hizo zinazopingana na kanuni yake ya maisha iliyobuniwa na kufunuliwa na Mungu Mwenyewe.

Islam is not merely a system of divinity that is established once it has been consciously accepted as a faith and practised as a set of worship rituals. Islam is a practical code of living which stands face to face against other codes and systems that are supported by physical force. Hence, Islam has no option but to break those forces and remove the authorities that implement those codes which stand in opposition to its code of living devised and revealed by God Himself.

Waislamu hapaswi kamwe kuficha ukweli huu wa msingi anapoutangaza. Hakuna cha kuaibika katika asili ya mtazamo wa Kiislamu. Uislamu si mfumo wa kibinadamu, wala hautafuti kuweka mamlaka ya kiongozi, dola, tabaka, au rangi fulani. Hauwafanyi watumwa wa mashamba ili walime mashamba ya wakuu, kama walivyokuwa wakifanya Warumi. Wala haulengi kunyonya masoko na malighafi, kama ubepari wa Magharibi umekuwa ukifanya. Lengo la Uislamu si kuweka mfumo wa kibinadamu uliobuniwa na mtu mwenye upeo mfupi, fikra finyu na ujinga, kama Ukomunisti ulivyotamani kufanya. Uislamu una mfumo ulioundwa na Mungu ambaye elimu na hekima yake ni kamilifu. Lengo lake ni kuanzisha utawala kamili wa Mungu, ili wanadamu wote wawe huru kutokana na utumwa wa mamlaka yoyote ya kidunia.

Hukumu ya tatu iliyotolewa katika kifungu hiki inahusu hali ya wale wanaotaka kuishi kwa amani na jumuiya ya Waislamu, na wanaoonyesha kwa maneno na matendo yao wazi kwamba wana nia ya dhati ya kuwa na uhusiano wa kirafiki na wa amani pamoja na Waislamu. Kuhusu watu hawa, Nabii ﷺ anaagizwa: “Wakiegemea amani, basi nawe elekea huko, na mtegemee Mwenyezi Mungu. Hakika Yeye ndiye Mwenye kusikia yote, Mwenye kujua yote.” (Aya ya 61) Matumizi ya neno ‘kuegemea’ hapa yanafaa sana, kwani yanabeba maana ya mwelekeo wa upole unaopendelea amani na mahusiano ya kirafiki. Agizo la kuelekea amani limeambatanishwa na lile la kumtegemea Mungu, ambaye husikia na kujua kila kitu, na bila shaka anajua yote yaliyofichika nyuma ya maneno na mwonekano wa nje. Kumtegemea Mungu kunatosha kuhakikisha ulinzi na usalama.

The third ruling given in this passage deals with the case of those who wish to live in peace with the Muslim community and give clear indications by word and action that they are genuine in their desire to have a friendly and peaceful relationship with the Muslims. With respect to these, the Prophet is instructed: “If they incline to peace, then incline you to it as well, and place your trust in God. He alone hears all and knows all.” (Verse 61) The use of the term `incline’ here is very apt as it gives connotations of a gentle attitude that prefers peace and friendly relations. The instruction to be inclined to peace is coupled with that of placing our trust in God who hears and knows everything and is certainly aware of all that is harboured behind words and appearances. Placing our trust in God is sufficient for ensuring protection and security.

Ni muhimu hapa kukumbuka muhtasari wa Imam Ibn al-Qayyim ambao tulikwishau nukuu awali, unaoeleza makundi mbalimbali ya makafiri na mitazamo yao kwa Nabii Muhammad ﷺ, na mtazamo wake yeye kwa kila kundi, kuanzia wakati alipohamia Madina mpaka vita vya Badr, wakati hukumu hii mpya ilipoteremshwa.

It is important to recall here Imām Ibn al-Qayyim’s summary which we quoted earlier, outlining the various categories of unbelievers and their attitudes to the Prophet Muĥammad and his attitude to each of them, from the time when he first settled in Madinah to the Battle of Badr when this new ruling was revealed.

Kwa kurejelea muhtasari huu, tunatambua kwamba hukumu hii mahususi ilihusu wale wasioamini ambao hawakupigana dhidi ya Nabii ﷺ, bali walipendelea kuwa na mahusiano ya amani na jumuiya ya Waislamu. Mwenyezi Mungu anamwagiza Mtume Wake hapa aache kundi hili peke yake, na kuwapa mahusiano ya kirafiki na ya amani. Hali hii iliendelea hadi kuteremshwa kwa Sūrah 9, baada ya miaka kadhaa. Sūrah hiyo inatoa notisi ya miezi minne kwa makundi yote ambayo hayakuwa na mkataba na Nabii ﷺ, au yaliyokuwa na mkataba usio na muda maalum wa kuamua misimamo yao. Maamuzi yao ndiyo yangeamua jinsi mahusiano yao na dola ya Kiislamu yangekuwa siku zijazo.

Nimeeleza kwa kina kiasi kuhusu hali ya muda ya kanuni iliyoainishwa katika aya hii, inayomtaka Nabii ﷺ na Waislamu kujibu mwelekeo wowote wa amani kutoka kwa makafiri. Lengo langu ni kufafanua upande mmoja wa mkanganyiko unaotokana na kukata tamaa kwa kiroho na kifikra kunakoonekana katika kazi za wengi wanaoandika kuhusu jihadi ya Kiislamu. Watu hao huhisi shinikizo la maadili ya kisasa yanayotawala mahusiano ya kimataifa. Wasipokuwa na ufahamu wazi wa asili halisi ya Uislamu kama ulivyo, wanaona ni mzigo mkubwa kwa imani ya kimungu kuchukua mbinu moja ya kudumu kwa binadamu wote, kwa kuwapa watu chaguo la mambo matatu: kukubali Uislamu, kulipa jizya, au kuwa vitani dhidi ya Uislamu.

I have dwelt rather extensively on the provisional nature of the rule outlined in this verse, which requires the Prophet and the Muslims to reciprocate any inclination to peace by the unbelievers. My aim is to clarify a certain aspect of confusion that arises from the spiritual and intellectual defeatism reflected in the work of many of those who write about Islamic jihād. Such people feel the pressure of modern values that prevail in international relations. Lacking a clear understanding of the true nature of Islam as they are, they find it too much for the divine faith to adopt a single and permanent approach towards all humanity, giving all people a choice between three alternatives: acceptance of Islam, payment of jizyah or being at war with Islam.

Wanatambua kwamba nguvu zote za jāhiliyyah zimehamasishwa dhidi ya Uislamu na wafuasi wake, wakati wale wanaojidai kuwa Waislamu, bila kuelewa kikamilifu wala kuthamini kwa dhati asili halisi ya Uislamu, ni dhaifu mno kiasi cha kusimama kidete mbele ya nguvu zilizounganika za imani na dini nyingine. Pia wanahisi kwamba wale walio mstari wa mbele katika kulingania Uislamu ni wachache mno na wana nguvu ndogo ya kuzingatiwa.

They realize that all forces of jāhiliyyah are mobilized against Islam and its followers, while those who profess to be Muslims, without fully understanding or seriously appreciating the true nature of Islam, are too weak to stand up to the combined forces of other creeds and religions. They also feel that those at the forefront of Islamic advocacy are too small in number and have little power to reckon with.

Kwa hiyo, waandishi kama hao hujaribu kuweka tafsiri tofauti kwenye kauli za Qur’ani na aĥadith ili zionekane zinaendana na hali ya ulimwengu wetu wa sasa pamoja na shinikizo lake zote kwa Waislamu wa kisasa. Wanaona kuwa mbinu moja ya Uislamu na chaguo tatu inazotoa ni ngumu sana kuimeza.

Hence, such writers try to impose a different interpretation on Qur’ānic statements and aĥadīth so that they can be seen to be in line with the situation in our present world with all its pressures on contemporary Muslims. They find the single approach of Islam and the three choices it offers too hard to swallow.

Mungu alipomwagiza Mjumbe Wake, Nabii Muhammad ﷺ, akubali hali ya kutokuwa na vita kutoka kwa jamii yoyote iliyomtolea, na kuelekea kwenye amani kila watakapoelekea wao, Alimwelekeza pia amtegemee Yeye na kumweka imani yake kwake. Aidha, alimhakikishia kwamba Yeye anajua kikamilifu yale ambayo watu wote huyaficha kama siri zilizolindwa: {Na wakielekea amani, basi nawe elekea kwayo, na mtegemee Mungu. Hakika Yeye ndiye Msikivu, Mjuzi.} (Aya ya 61)

When God instructed His Messenger, the Prophet Muĥammad (peace be upon him), to accept the state of non-belligerency from any community which offered him it and to incline to peace whenever they so inclined, He also directed him to rely on Him and place his trust in Him. He further reassured him that He knows precisely what all people hide as guarded secrets: “If they incline to peace, then incline you to it as well, and place your trust in God. He alone hears all and knows all.” (Verse 61)

Zaidi ya hayo, Mwenyezi Mungu alimhakikishia kwamba hawataweza kumdanganya, iwapo watajaribu kufanya hivyo. Ikiwa ombi lao la amani lilikuwa ni kifuniko tu cha nia zao halisi za hiana, angeweza daima kumtegemea Mwenyezi Mungu, ambaye hakika atamlinda. Ni Yeye aliyempa ushindi katika Vita vya Badr, alipomtia nguvu kwa msaada Wake mwenyewe na kwa waumini. Ni Yeye aliyeanzisha udugu wao uliojengwa juu ya imani, na kuziunganisha nyoyo zao ambazo zisingeweza kuunganishwa kwa njia nyingine yoyote:

Furthermore, God assured him that they would not be able to deceive him, should they try to do so. If their peace offer was merely a cover- up for their real intentions of treachery, he could always rely on God who is sure to protect him. It was He who granted him victory in the Battle of Badr, when He strengthened him with His own help and with the believers. It was He who established their brotherhood based on faith and united their hearts which could not have been united by any other means:

"Iwapo wanataka kukuhadaa, Mwenyezi Mungu anakutosha. Yeye ndiye aliyekuimarisha kwa msaada wake na kuwakusanya waumini karibu nawe, akiunganisha nyoyo zao. Ungetumia kila kilicho duniani, usingeweza kuziunganisha nyoyo zao hivyo, lakini Mwenyezi Mungu ndiye aliyeziunganisha."

“Should they seek to deceive you, God is all-sufficient for you. He it is who has strengthened you with His help and rallied the believers round you, uniting their hearts. If you were to spend all that is on earth you could not have so united their hearts, but God has united them.

Yeye ni Mwenye nguvu, Mwenye hekima." (Aya 62-63)

He is Mighty and Wise.” (Verses 62-63)

Nabii anahakikishiwa hapa kwamba hahitaji chochote isipokuwa msaada wa Mwenyezi Mungu, kwani huo unatosha kabisa kumlinda dhidi ya hila yoyote. Ni Yeye aliyempa nguvu na msaada Mtume wake mwanzoni kabisa, alipowakusanya waumini karibu naye. Nao walitimiza ahadi zao. Walikuja kuwa nguvu moja iliyounganika, baada ya kuwa na uaminifu uliotofautiana. Mara nyingi walikuwa na uadui wa wazi dhidi ya kila mmoja na walipigana vita vya kikabila kwa ukali na azma kubwa. Rejea hapa inaweza kuwa kwa makabila mawili ya Madinah, Aws na Khazraj, ambao waliunda Ansar. Katika siku za kabla ya Uislamu, uadui wao na mizozo yao ya muda mrefu ilikuwa mikali sana hata isingeweza kuwepo amani yoyote kati yao, achilia mbali uhusiano wa udugu ambao Uislamu uliuunda. Hata hivyo, aya hii inaweza pia kukusudiwa kama rejea kwa Muhajirina, waliohama pamoja na Mtume ﷺ kutoka Makka kwenda Madinah. Nao pia walikuwa na aina ile ile ya mizozo na uadui wa ndani kama Ansar. Au huenda aya inamaanisha wote kwa pamoja. Hakika Arabia yote ilikuwa sawa katika uhasama wake wa ndani.

Sura hiyo inaendelea kuwahakikishia tena Nabii ﷺ na jamii ya Waislamu kwamba Mwenyezi Mungu yuko upande wao. Hili ni zaidi ya kutosha kwao kuhakikisha ushindi wao.

The sūrah moves on to reassure the Prophet and the Muslim community yet again that God is on their side. This is more than enough for them to ensure their victory.

Mtume ﷺ pia ameagizwa kuwahimiza waumini kupigana kwa ajili ya njia ya Mungu.

The Prophet is also instructed to encourage the believers to fight for God’s cause.

Wao ni sawa na jeshi linalowazidi kwa idadi mara kumi. Hata wakiwa dhaifu zaidi, waumini wanaweza kuwashinda watu wanaowazidi mara mbili ya idadi yao.

They are equal to a force that outnumbers them by ten to one. Even at their weakest, the believers are more than a match for twice their number.

Ewe Nabii, Mwenyezi Mungu anakutosha wewe pamoja na wale waumini wanaokufuata. Ewe Nabii, wahimize waumini kupigana. Iwapo kutakuwa na watu thelathini wenye subira miongoni mwenu, watawashinda watu mia mbili, na iwapo kutakuwa na mia moja miongoni mwenu, watawashinda elfu moja katika wale waliokufuru, kwa sababu hao ni watu wasio na ufahamu. Sasa Mwenyezi Mungu amewapunguzia mzigo wenu, kwa kuwa anajua kwamba ni dhaifu. Basi, iwapo kutakuwa na mia moja wenye subira miongoni mwenu, watawashinda mia mbili, na iwapo kutakuwa na elfu moja miongoni mwenu, watawashinda elfu mbili kwa idhini ya Mwenyezi Mungu. Mwenyezi Mungu yuko pamoja na wenye subira. (Aya 64-66) Hapa tunasimama kidogo kutafakari tofauti iliyopo kati ya nguvu ya Mwenyezi Mungu isiyoshindika na yenye kuenea kila mahali, na jeshi dogo linalojaribu kuwakandamiza wanaoeneza ujumbe wa kimungu. Tofauti hiyo ni kubwa mno kiasi kwamba hakuna ulinganisho wa maana unaoweza kufanywa baina yao.

Prophet, God is enough for you and those of the believers who follow you. Prophet, urge the believers to fight. If there are twenty steadfast men among you, they will overcome two hundred, and if there are a hundred of you, they will defeat a thousand of those who disbelieve, for those are devoid of understanding. Now God has lightened your burden, for He knows that you are weak. So, if there are a hundred steadfast men among you, they will overcome two hundred, and if there are a thousand of you they will, by God’s will, defeat two thousand. God is with those who are steadfast. (Verses 64-66) We pause here a little to contemplate the difference between God’s invincible, overwhelming power and the small force which tries to suppress the advocates of the divine message. The difference is too huge to allow any meaningful comparison.

Hivyo basi, matokeo ya vita yamekwisha amuliwa tangu mwanzo. Hili ndilo linalodokezwa katika kauli: {Ewe Nabii, Mwenyezi Mungu anakutosha wewe na wale Waumini wanaokufuata.} (Aya ya 64)

Sura hii inaendelea kueleza baadhi ya hukumu zinazohusiana na kuwachukua mateka wa vita na kile kinachopaswa kufanywa nao. Hili linakuja katika muktadha wa kitendo cha Nabii ﷺ kuhusu mateka waliochukuliwa katika Vita vya Badr. Mateka wenyewe wanaalikwa kukubali imani, jambo linalowapa matarajio yanayowapa zaidi ya fidia ya haki kwa hasara walioipata.

The sūrah moves on to outline certain rulings that are relevant to taking prisoners of war and what to do with them. This comes in the context of the Prophet’s action with regard to the captives taken in the Battle of Badr. The captives themselves are invited to accept the faith, which provides them with a prospect giving them more than fair compensation for the loss they suffered:

Haifai kwa Nabii kuwa na mateka isipokuwa amekwisha pigana vita kali katika ardhi. Nyinyi mnataka mali ya muda ya dunia hii, lakini Mwenyezi Mungu anataka kwa ajili yenu wema wa Akhera. Mwenyezi Mungu ni Mwenye nguvu, Mwenye hekima. Lau si amri iliyotoka kwa Mwenyezi Mungu kabla, ingekupateni adhabu kubwa kwa yale mliyochukua. Basi kuleni yale mliyopata, kwa kuwa ni halali na mema, na mcheni Mwenyezi Mungu; hakika Mwenyezi Mungu ni Mwingi wa kusamehe, Mwenye kurehemu. Ewe Nabii ﷺ, waambie mateka walio mikononi mwenu: 'Mwenyezi Mungu akijua wema katika nyoyo zenu, atakupeni bora kuliko yale yote yaliyochukuliwa kutoka kwenu, na atakusameheni dhambi zenu. Mwenyezi Mungu ni Mwingi wa kusamehe, Mwenye kurehemu.' Na wakitaka kukhini, basi walikhini Mwenyezi Mungu kabla, lakini Yeye amewapa nyinyi mamlaka juu yao. Mwenyezi Mungu ni Mjuzi, Mwenye hekima. (Aya 67-71)

It does not behove a Prophet to have captives unless he has battled strenuously in the land. You may desire the fleeting gains of this world, but God desires for you the good of the life to come. God is almighty, wise. Had it not been for a decree from God that had already gone forth, you would have been severely punished for what you have taken. Enjoy, then, what you have gained, as lawful and good, and remain Godfearing; indeed God is much forgiving, most merciful. Prophet, say to the captives who are in your hands: ‘If God finds goodness in your hearts, He will give you something better than all that has been taken from you, and He will forgive you your sins. God is much forgiving, merciful.’ Should they seek to play false with you, they were previously false to God Himself but He gave [you] mastery over them. God is Allknowing, Wise. (Verses 67-71)

Ibn Isĥāq anasimulia katika muktadha wa akaunti yake ya matukio ya Vita vya Badr: "Nabii alikuwa katika kibanda kilichojengwa kwa ajili yake, pamoja na Sa`d ibn Mu`ādh na idadi ya Ansār waliokuwa karibu wakimlinda Nabii ﷺ dhidi ya shambulio lolote la kushtukiza kutoka kwa makafiri. Wapiganaji wa Kiislamu walipoanza kuwateka wafungwa, Nabii ﷺ alimwona Sa`d hakufurahi sana. Akamuuliza:

Hadithi nyingine iliyopokewa na `Abdullāh ibn Mas`ūd inaeleza tukio hili. "Siku ya Badr, Mtume ﷺ aliwauliza Maswahaba wake wanafikiri afanye nini kuhusu mateka wa vita. Abū Bakr akasema: `Ee Mtume wa Mungu, hawa ni watu wako mwenyewe na kabila lako. Waache huru, na uwape nafasi ya kutubia mwenendo wao wa zamani.' `Umar akasema: `Ee Mtume wa Mungu, wamekukadhibisha na wamekufukuza katika mji wako. Waue.' `Abdullāh ibn Rawāĥah akasema:

Yet another ĥadīth reported by `Abdullāh ibn Mas`ūd explains this incident. “On the day of Badr the Prophet asked his Companions what they thought he should do about prisoners of war. Abū Bakr said: `Messenger of God, they are your own people and your tribesmen. Spare them and offer them the chance to repent of their past attitude.’ `Umar said: `Messenger of God, they have accused you of lying and they have chased you out of your city. Put them to death.’ `Abdullāh ibn Rawāĥah said:

`Mjumbe wa Mwenyezi Mungu, sasa uko katika bonde lenye kuni nyingi. Washa moto mkubwa na uzitupe ndani yake.’ Mtume alibaki kimya, bila kujibu, kisha akaingia nyumbani kwake. Baadhi ya watu walidhani atachukua maoni ya Abū Bakr, wengine walidhani maoni ya `Umar ndiyo yatakayokubaliwa, na wengine bado walihisi kwamba Mtume huenda akakubali maoni ya `Abdullāh ibn Rawāĥah. Kisha Mtume ﷺ alitoka na kusema: `Mwenyezi Mungu huifanya mioyo ya baadhi ya watu kuwa laini sana hadi inakuwa laini kuliko maziwa, na huifanya mioyo ya watu wengine kuwa migumu hadi inakuwa migumu kuliko matofali. Abū Bakr, msimamo wako unafanana na wa Ibrahimu (amani imshukie) alipokuwa akisema, {Basi anayenifuata, huyo ni wangu; na anayeniasi, basi wewe ni Mwingi wa kusamehe, Mwenye kurehemu.} (14: 36) Nawe pia unafanana na Yesu (amani imshukie) alipokuwa akisema: {Ukiwaadhibu, basi ni waja wako; na ukiwasamehe, hakika wewe ndiye Mwenye nguvu, Mwenye hekima.} (5: 118) Kwa upande wako, `Umar, unafanana na Musa (amani imshukie) alipokuwa akisema: {Mola wetu, iangamize mali yao na zifanye nyoyo zao kuwa ngumu, wasiamini mpaka waone adhabu iumizayo.} (10: 88) Nawe pia unafanana na Nuhu (amani imshukie)

`Messenger of God, you are now in a valley where there is a lot of wood. Light a big fire and throw them into it.’ The Prophet remained silent making no rejoinder, then he went into his home. Some people thought he would take Abū Bakr’s view, and others thought `Umar’s view would be upheld, while still others felt that the Prophet might adopt the view of `Abdullāh ibn Rawāĥah. The Prophet then came out and said: `God makes some people’s hearts so soft that they become softer than milk, and He makes other people’s hearts harden until they become harder than bricks. Abū Bakr, your attitude is similar to that of Abraham (peace be upon him) as he said, ‘he that follows me belongs to me. As for him who disobeys me, well, You are surely most Forgiving, Merciful.’ (14: 36) And you are also like Jesus (peace be upon him) as he said: ‘If You punish them, they are Your servants; and if You forgive them, You are indeed Almighty, Wise.’ (5: 118) As for you `Umar, you are like Moses (peace be upon him) as he said: ‘Our Lord, wipe out their wealth and firm up their hearts so they would not believe until they see painful torment.’ (10: 88) And you are also like Noah (peace be upon him)

Sura sasa inawaelekea wale mateka, ikiwapa matumaini na kuahidi maisha ya baadaye yaliyo bora zaidi kuliko yale waliyokuwa wakiishi. Pia wanaahidiwa kitu kilicho bora kuliko mali waliyoipoteza, pamoja na msamaha na rehema: "Ewe Nabii ﷺ, waambie mateka walio mikononi mwako: 'Iwapo Mwenyezi Mungu ataona wema katika nyoyo zenu, atakupeni kilicho bora kuliko vyote vilivyochukuliwa kutoka kwenu, na atakusamehe dhambi zenu.

Now the sūrah addresses those captives, giving them hope and promising a future which is far better than the life they used to lead. They are also promised what is superior to the property they lost, in addition to forgiveness and mercy: “Prophet, say to the captives who are in your hands: ‘If God finds goodness in your hearts, He will give you something better than all that has been taken from you, and He will forgive you your sins.

“Hakika Mwenyezi Mungu ni Mwingi wa kusamehe, Mwingi wa rehema.”” (Aya ya 70) Lakini haya yote yanategemea wao kufungua nyoyo zao kwa nuru ya imani. Hapo Mungu atapata wema ndani yao. Wema huo ni hasa ukweli wa kuamini Mungu. Ni wema katika hali yake safi kabisa. Kwa hakika wema wote unatokana nao.

God is much-Forgiving, Merciful.’” (Verse 70) But all this depends on them opening their hearts to the light of faith. God will then find goodness in them. That goodness is the very fact of believing in God. It is goodness at its purest. Indeed all goodness stems from it.

Kwa mtazamo wa Kiislamu, kuwaweka wafungwa wa vita mikononi mwa Waumini ni njia tu ya kufungua kiini cha wema ambacho huenda kikawa ndani kabisa ya mioyo yao. Hivyo, asili yao hupokea mwito wa kukubali dini ya Mwenyezi Mungu na kufuata uongofu. Hakuna kisasi kinachopaswa kulipizwa kwa wafungwa hao wa vita. Hayo ndiyo yalikuwa desturi ya Wabyzantine na washindi wengine. Lakini Uislamu unafuata mwelekeo tofauti kabisa.

From the Islamic point of view, keeping prisoners of war in the hands of believers is only a means of opening up the essence of goodness that may be deep in their hearts. Thus their nature becomes recipient to the call to accept the divine faith and follow guidance. No vengeance is to be exacted on those prisoners of war. Such was the practice of the Byzantines and other conquerors. But Islam follows a totally different approach.

Al-Zuhrī anasimulia kwamba Quraysh walituma watu kulipa fidia ya wafungwa wao.

Al-Zuhrī relates that the Quraysh sent people to pay the ransom of their prisoners.

Kila kabila lilitoa fidia yoyote iliyokubalika kutoka kwao. Al-`Abbās (mjomba wa Mtume ﷺ aliyekuwa miongoni mwa mateka) alisema: "Ewe Mjumbe wa Mungu, mimi nimekuwa Mwislamu." Mtume ﷺ akasema: "Mungu anajua zaidi kama ulikuwa Mwislamu kweli. Ikiwa ni kweli, bila shaka Yeye atakulipa. Kwa kuonekana, ulikuwa dhidi yetu."

Sehemu ya mwisho ya sura hii inaeleza mahusiano ya ndani na ya nje ya jamii ya Waislamu. Pia zimeelezwa hukumu zinazohusu mahusiano haya. Hili linatupa picha wazi ya asili ya jamii ya Waislamu yenyewe na msingi ambao imejengwa juu yake. Mafungamano ya msingi yanayoiunganisha jamii hiyo si ya damu, ardhi, rangi, historia, lugha wala uchumi. Mafungamano ya kifamilia, ya nchi, ya taifa au ya maslahi ya kifedha hayana umuhimu wowote. Mafungamano pekee yanayopewa uzito na umuhimu ni yale ya imani, harakati iliyopangwa na uongozi wake. Kwa hiyo, wale walioamini, waliohama kwenda kwenye ardhi ya Uislamu, wakaacha mafungamano yao yote ya awali na ardhi yao, nyumba zao na taifa lao, wakatoa uhai na mali zao na kujitahidi kwa ajili ya dini ya Mwenyezi Mungu, pamoja na wale waliowapa hifadhi na msaada na kujiunga nao katika imani yao chini ya uongozi uleule na katika harakati hiyo hiyo, hao wote ni marafiki na walinzi wa kila mmoja wao. Kwa upande mwingine, wale walioamini lakini bado hawajahama hawawezi kutamani hadhi hiyo inayotoa ulinzi wa pamoja. Hii ni kwa sababu bado hawajaweka uaminifu wao kamili kwa uongozi wa Kiislamu na bado hawajaachana na mafungamano yote na makafiri, isipokuwa dhamana ya imani. Ndani ya jamii ya Waislamu yenyewe, jamaa wa damu wana kipaumbele katika mirathi na mambo mengine. Makafiri, kwa upande wao, nao ni walinzi na washirika wa kila mmoja wao.

The sūrah’s final passage outlines the internal and external relations of the Muslim community. Rulings concerning these relations are also outlined. This gives us a clear idea of the nature of the Muslim community itself and the basis on which it is founded. The essential ties which bring that community together are not those of blood, land, race, history, language or economy. Ties of family, country, nation or financial interests are of no importance. The only ties which are given weight and importance are those of faith, organized movement and its leadership. Hence, those who believe, migrate to the land of Islam, abandon all their earlier links with their own land, homes and nation, sacrifice their lives and possessions and strive for God’s cause, as well as those who give them shelter and support and join them in their faith under the same leadership and in the same movement — all those are friends and protectors of one another. On the other hand, those who believe but have not yet migrated may not aspire to such status that provides for mutual protection. This is because they have not yet pledged their full loyalty to the Islamic leadership and have not yet abandoned all ties with the unbelievers, except the bond of faith. Within the Muslim community itself, blood relations have priority in inheritance and other matters. The unbelievers, on the other hand, are also patrons and allies of one another.

Hizi ndizo kanuni kuu zinazoonyesha uaminifu na uhusiano, kama inavyoonekana katika aya hizi zilizo wazi kabisa: "Wale walioamini na wakahama na kupigania kwa bidii, kwa mali zao na nafsi zao, katika njia ya Mwenyezi Mungu, pamoja na wale waliowapa hifadhi na msaada — hawa ni marafiki na walinzi wa kila mmoja wao. Kuhusu wale walioamini lakini hawakuhama [kujiunga nanyi], hamna wajibu wa kuwalinda hadi watakapohama."

Katika siku za mwanzo za Uislamu, hadi vita vikubwa vya Badr, dhamana ya kijamii iliyowaunganisha Waislamu ilihusisha urithi na msaada wa lazima wa kuungana, kwa kushiriki katika kulipa fidia ya damu (diya) kwa mauaji ya bahati mbaya. Dhamana hizi zilichukua nafasi ya zile za damu na ukoo. Dola ilipoanzishwa na kupata nguvu zaidi baada ya Mungu kuiwezesha kupata ushindi wake wa ajabu zaidi huko Badr, wajibu wa kutoa utiifu na msaada ulibaki. Kuhusu urithi na msaada wa kulipa fidia ya damu, haya sasa yalikuwa yamekomewa, kwa amri ya Mungu, kwa jamaa wa damu ndani ya jumuiya ya Waislamu yenyewe.

In the early days of Islam, until the major Battle of Badr, the social bond that tied Muslims together involved inheritance and obligatory mutual support, sharing in the payment of any blood money for accidental killing. These ties replaced those of blood and family. When the state was established and acquired additional strength after God enabled it to score its most remarkable victory at Badr, the obligation of giving loyalty and support was maintained. As for inheritance and help in the payment of blood money, these were now confined, by God’s order, to blood relatives within the Muslim community itself.

Hijra iliyotajwa hapa kama sharti la ahadi hiyo ya kusaidiana, katika maana zake maalum na za jumla, inahusu kuondoka kimwili, kwa wale wanaoweza, kutoka nchi ya makafiri kwenda nchi ya Uislamu. Wale waliokuwa na uwezo wa kuhama lakini wakachagua kutohama, kwa sababu hawakutaka kuvunja uhusiano wao, wa kifedha au wa kifamilia, pamoja na makafiri, hawakuwa na haki ya kulindwa na jamii ya Waislamu. Hukumu hii ilihusu baadhi ya Waarabu wa jangwani na baadhi ya watu wa Makka ambao hawakuzuiwa kuhama. Jamii ya Waislamu ilikuwa na wajibu wa kuwasaidia waumini hao, hasa pale walipoomba msaada kwa sababu ya kudhulumiwa au kuteswa kwa sababu ya imani yao. Kitu pekee kilichokuwa ubaguzi ni pale walipotaka msaada huo dhidi ya watu ambao Jamii ya Waislamu ilikuwa na mkataba nao, kwani mikataba kama hiyo ilikuwa na haki kubwa zaidi ya kuheshimiwa na Waislamu.

The migration mentioned here as a condition of such mutual commitment, in its special and general aspects, refers to the physical departure, by those who can, from the land of the unbelievers to the land of Islam. Those who were able to migrate but chose not to do so, because they did not want to abandon their ties, whether financial or family, with the unbelievers had no claim for protection by the Muslim community. This provision applied to some Bedouins and some individuals in Makkah who were not prevented from migrating. The Muslim community had an obligation to come to the support of those believers, particularly when they appealed for help on account of being harassed or persecuted on grounds of faith. The only exception was if they wanted such help against a people with whom the Muslim community had a treaty, as such treaties had a stronger claim to be honoured by the Muslims.

Msingi wa kinadharia wa Uislamu, katika kila kipindi cha historia, ni kauli ambayo kwayo mwanadamu anashuhudia kwamba `hakuna mungu isipokuwa Mungu.' Maana yake ni kwamba Mungu ndiye mlezi, mtawala na mfalme wa kweli. Hili lazima lidhihirike kama imani thabiti iliyokita mizizi moyoni mwa mtu, na kujidhihirisha kwa kuelekeza ibada zote kwa Mungu peke yake, na kwa kutekeleza sheria zake katika vitendo. Kauli hii haiwezi kuchukuliwa kuwa imetamkwa kikweli kwa kukubali maana yake kikamilifu. Ni pale tu mtu anapokubali umuhimu wake kwa ukamilifu ndipo anapohesabiwa kuwa Muislamu wa kweli.

The theoretical foundation of Islam, in every period of history, has been the declaration by which a human being bears witness that `there is no deity other than God.’ This means that God is the sustainer, the ruler and the real sovereign. This must take the form of a firm belief that is deeply rooted in one’s heart and manifested in both addressing all worship to God alone and putting His laws into practice. This declaration cannot be deemed to have been truly made with such complete acceptance of its meaning. It is only when a person accepts its significance fully that he is deemed to be a true Muslim.

Kutoka upande wa kinadharia, kuweka kanuni hii kunamaanisha kwamba watu lazima wamrejee Mungu katika kuendesha kila nyanja ya maisha yao. Hawawezi kuamua jambo lolote bila kwanza kurejea maagizo ya Mungu yanayohusiana nalo na kuyatekeleza. Kuna chanzo kimoja tu cha kujua mwongozo wa Mungu; nacho ni Mtume wake. Hivyo, katika sehemu ya pili ya tamko ambalo kwalo mtu anakuwa Muislamu, tunatamka kwamba tunashuhudia kwamba Muhammad ﷺ ni Mtume wa Mungu. Msingi huu wa kinadharia wa imani ya Kiislamu unatoa kanuni kamili ya maisha kwa maisha yote ya binadamu. Muislamu hukabili kila nyanja ya maisha yake binafsi au ya kijamii, ndani au nje ya jumuiya ya Kiislamu, kwa mtazamo wa kanuni hii ya maisha, ambayo pia huratibu mahusiano ya ndani na ya nje ya jumuiya ya Waislamu.

From the theoretical point of view, the establishment of this rule means that people must refer to God in conducting any aspect of their lives. They cannot decide on any affair without first referring to God’s injunctions that may be relevant to it and implement them. There is only one source to know God’s guidance; that is, His Messenger. Thus, in the second part of the declaration by which a person becomes a Muslim we declare that we `bear witness that Muĥammad is God’s Messenger.’ This theoretical basis of the Islamic doctrine provides a complete code of living for the entirety of human life. A Muslim approaches every aspect of his individual or social life, whether within or outside the Islamic community, from the perspective of this code of living which also regulates the internal and external relations of the Muslim community.

Kama ilivyokwisha kuelezwa, Uislamu hauwezi kujikita katika nadharia tupu ambayo watu wanaikubali kama imani inayofanywa kwa ibada za kiibada tu, huku wakibaki ndani ya muundo wa jamii ya jāhiliyyah iliyopo. Ikiwa waumini wa kweli, hata kama ni wengi, watafanya hivyo, uwepo wao ndani ya jamii ya jāhiliyyah hauwezi kuleta uwepo halisi na wa vitendo wa Uislamu. Hao Waislamu wa 'kinadharia' ambao ni sehemu ya muundo wa jamii ya jāhiliyyah bila shaka watalazimika kukidhi mahitaji yake. Iwe wanapenda au la, watajaribu, kwa kujua au bila kujua, kutimiza mahitaji yake ya msingi na kulinda uwepo wake, na watajaribu kukabiliana na nguvu au mambo yoyote yanayotishia uwepo huo. Kiumbe chochote kilicho hai daima kitatekeleza kazi hizi kwa kutumia viungo vyake vyote bila hata kuviuliza. Kwa vitendo, watu hao, ambao kinadharia ni Waislamu, wataendelea kuiunga mkono na kuiimarisha kiutendaji jamii ya jāhiliyyah ambayo, kinadharia, wanapaswa kujaribu kuiondoa. Wataendelea kuwa seli hai ndani ya muundo wake, wakiunga mkono kuendelea kuwepo kwake kwa kipaji chao chote, uzoefu wao na uwezo wao. Juhudi zao zinapaswa kweli kuelekezwa katika kutumia nguvu, kipaji na uzoefu wao wote kwa ajili ya kuanzisha jamii ya Kiislamu.

Wale walioamini na wakahama na kupigana jihadi kwa mali zao na nafsi zao katika njia ya Mwenyezi Mungu, pamoja na wale waliowapa hifadhi na msaada, hao ndio walinzi na marafiki wa kila mmoja wao. Kuhusu wale walioamini lakini hawakuhama [kujiunga nanyi], hamna wajibu wa kuwalinda hadi watakapohama. Hata hivyo, wakiwaomba msaada kwa sababu ya imani, ni wajibu wenu kuwasaidia, isipokuwa dhidi ya watu ambao mna mkataba nao. Mwenyezi Mungu anaona yote mnayoyatenda. Makafiri ni washirika wa kila mmoja wao. Msipofanya hivyo, kutakuwa na dhulma duniani na ufisadi mkubwa. (Aya 72-73)

Those who believe and have migrated and striven hard, with their possessions and their lives, for God’s cause, as well as those who give them shelter and support — these are friends and protectors of one another. As for those who believe but have not migrated [to join you], you owe no duty of protection to them until they have migrated. Yet, should they appeal to you for support, on grounds of faith, it is your duty to support them, except against a people with whom you have a treaty. God sees all that you do. The unbelievers are allies of one another. Unless you do likewise, there will be oppression on earth and much corruption. (Verses 72-73)

Kila mtu huko Makka aliyetangaza imani yake kwamba `hakuna mungu isipokuwa Mwenyezi Mungu, na kwamba Muhammad ni Mtume wa Mwenyezi Mungu' alikana pia utii wote kwa familia yake, ukoo wake, kabila lake, na kwa uongozi wa jamii ya kijahiliya iliyowakilishwa na Quraysh. Wakati huo huo, aliapa utii kamili kwa Muhammad ﷺ, Mtume wa Mwenyezi Mungu, na kwa kiini cha jamii mpya iliyokuwa ikiibuka chini ya uongozi wake ﷺ.

Everyone in Makkah who declared his or her belief that `there is no deity other than God and that Muĥammad is God’s Messenger’ also disclaimed all loyalty to their family, clan, tribe or to the leadership of the jāhiliyyah society represented by the Quraysh. At the same time, they pledged every loyalty to Muĥammad, God’s Messenger, and to the nucleus of the new society emerging under his leadership.

Kwa upande mwingine, jamii ya kijahiliyyah ilijaribu kujilinda dhidi ya hatari iliyowakilishwa na kundi jipya lililojitenga nayo, hata kabla ya kukabiliana uwanjani. Hakika ilijaribu kulivunja kundi hilo jipya katika siku zake za mwanzo.

On the other hand, the jāhiliyyah society tried to defend itself against the danger represented by the new group which broke away from it even before they clashed in the battlefield. It certainly tried to crush the new group in its early days.

Wakati huo huo, Mtume ﷺ alianzisha uhusiano wa udugu kati ya wanachama wa kundi jipya. Kwa maneno mengine, aliwageuza watu wale waliojitenga na jamii ya jāhiliyyah kuwa jumuiya mpya ambamo uhusiano mpya wa uaminifu wa pamoja ulianzishwa. Katika jumuiya mpya, uhusiano wa imani ulichukua nafasi ya ule wa damu na ukoo katika jamii nyingine. Kila mtu katika jumuiya ile aliapa uaminifu wake wote kwa uongozi mpya na chombo kipya, hivyo kuchukua nafasi ya mafungamano na uaminifu wote wa zamani.

Tena, sura inaeleza kwa uwazi tabia halisi ya imani: "Wale walioamini na wakahama na wakapigana jihadi katika njia ya Mwenyezi Mungu, pamoja na wale waliowapa makazi na msaada, hao ndio waumini wa kweli. Watapata msamaha wa dhambi zao na riziki nzuri sana." (Aya ya 74) Hii ndiyo picha halisi inayoakisi imani ya kweli. Aya hii inatuonyesha kwa hakika jinsi Uislamu unavyopata uhai wake halisi. Uislamu hauwi kuwa ukweli kwa kutangazwa kwa msingi wake wa kinadharia, wala kwa kuukubali kama imani ya kifikra, wala hata kwa kutekeleza ibada zake. Dini ya Uislamu ni mfumo wa maisha unaohitaji shirika hai la kuutekeleza na kuutendea kazi. Inapobaki katika mfumo wa imani tu, uwepo wake hubaki wa kidhahania. Haiwi uwepo wa kweli na wa vitendo bila shirika hai lililojitolea kuutekeleza.

Once more, the sūrah states the true nature of faith: “Those who believe and have migrated and striven hard for God’s cause, as well as those who give them shelter and support are indeed the true believers. Forgiveness of sins, and most generous provisions await them.” (Verse 74) This is the true picture reflecting true faith. This verse tells us exactly how Islam gains its real existence. Islam does not become a reality with a declaration of its theoretical basis, or its adoption as a conceptual belief, or even with offering its worship rituals. The religion of Islam is a code of living which needs an active organization to implement it and put it into practice. When it remains in the form of beliefs only, its existence remains abstract. It does not become a true and practical existence without such an active organization dedicated to its implementation.

Wale wanaoshiriki katika shirika lenye bidii kama hili ndio waumini wa kweli walioahidiwa msamaha na riziki tele. Riziki hizi zimetajwa hapa kuhusiana na juhudi zao, kutoa mali zao kwa kujitolea, kuwasaidia ndugu zao wa kiimani na kuwapa makazi, pamoja na gharama zote wanazobeba katika kutekeleza majukumu haya. Lakini mbali na riziki hizo tele, wanapewa pia msamaha wa dhambi zao, jambo ambalo ndilo aina bora ya neema ya Mwenyezi Mungu.

Those who belong to such an active organization are the true believers who are promised forgiveness and generous provisions. The provisions are mentioned here in relation to their striving, sacrificing their wealth, supporting their brethren and giving them shelter, with all the costs they bear in meeting these responsibilities. But in addition to such generous provisions, they are given forgiveness of sins, which counts as the best type of God’s bounty.

Pamoja na jumuiya ya kwanza ya Waislamu ya Muhājirīn na Anṣār, pia wamo wale wote wanaokuja baadaye, wanaohama na kujitahidi kwa ajili ya cause ya Mungu, lakini jumuiya ya kwanza ilikuwa na daraja lake la ubora, kama inavyoelezwa katika aya nyingine za Qur’ani. Nyongeza hii imetajwa hapa ili kuweka wazi kwamba hao nao ni sehemu ya jumuiya ya Waislamu, na kwamba wanaitolea utiifu wao. “Na wale ambao baadaye wataamini, wakahama na kujitahidi pamoja nanyi [kwa ajili ya cause ya Mungu], nao pia watakuwa miongoni mwenu.” (Aya ya 75)

Kwa kuwa inajenga jamii ya Waislamu kwa msingi wa mbinu yake ya kipekee, ikianzisha muundo wake hai uliounganishwa kwa kifungo cha imani, Uislamu unalenga kuangazia na kuimarisha sifa za kibinadamu za mwanadamu, na kuzipa nafasi ya kwanza katika nyanja zote za maisha. Hatuwezi kushindwa kuona mshikamano wa wazi wa mbinu ya Kiislamu, pamoja na kanuni zake zote, taratibu zake na sheria zake.

As it builds the Muslim community on the basis of its unique approach, establishing its active organization which is bound together by the bond of faith, Islam aims to highlight and enhance the human qualities of man, giving them prominence in all aspects of life. We cannot fail to notice the clear consistency of the Islamic approach, with all its rules, regulations and laws.

Kuna mambo fulani ambayo mwanadamu anayashiriki na viumbe vingine hai, na mengine anayashiriki hata na vitu visivyo hai. Mambo haya yamewafanya baadhi ya wale wanaotetea kile kinachoweza kuitwa ‘ujinga wa kisayansi’ kudai mara nyingine kwamba mwanadamu ni mnyama tu, na mara nyingine kwamba yeye ni wa ulimwengu wa maada, kama vitu visivyo hai. Lakini mbali na sifa hizi ambazo mwanadamu anazoshiriki na wanyama na maada, yeye ana sifa zake na tabia zake mwenyewe zinazomtofautisha na zote mbili na kumfanya awe wa pekee kabisa. Hatimaye, chini ya shinikizo la ukweli usiopingika, wale wa ‘ujinga wa kisayansi’ wamekubali upekee wa mwanadamu.

There are certain aspects which man has in common with other animate objects, and some which he shares even with inanimate objects. These have caused those who advocate what may be termed as ‘scientific ignorance’ to claim on occasions that man is just another animal and on others that he belongs to the world of matter, like inanimate objects. Yet besides these features which man has in common with animals and matter, he has his own qualities and characteristics that distinguish him from both and make him absolutely unique. Ultimately, and under the pressure of undeniable facts, those who belong to `scientific ignorance’ have acknowledged man’s uniqueness.

Kwa mtazamo wake maalum uliowekwa na Mwenyezi Mungu Mtukufu, Uislamu unaangazia, unaboresha na kuimarisha sifa zinazochangia hadhi ya kipekee ya binadamu. Hii ndiyo sababu hasa ya kufanya kifungo cha imani kuwa msingi wa umoja katika jamii ya Waislamu na nguzo kuu ya mpangilio wake.

With its special approach defined by God Almighty, Islam highlights, enhances and strengthens the qualities that contribute to man’s unique status. This is indeed the reason for making the bond of faith the basis of unity in the Muslim community and the mainstay of its organization.

Imani huvutia sifa na tabia bora zaidi za binadamu. Uislamu haujengi jamii ya Waislamu juu ya uhusiano wowote wa nasaba, lugha, ardhi, rangi, ngozi, maslahi au hatima ya pamoja. Hizi ni mahusiano ambayo wanadamu wanashiriki pamoja na wanyama.

Mbinu hii ya Kiislamu, inayofanya imani kuwa msingi mkuu wa uhusiano wa kijamii katika jamii ya Kiislamu, imezaa matokeo ya ajabu. Badala ya kusisitiza sifa zile zinazofanana kwa binadamu na wanyama, mbinu ya Kiislamu inahimiza na kulea sifa za kibinadamu za mtu hadi zinakuwa ndizo zinazotawala. Matokeo halisi na ya ajabu ya mtazamo huu ni kwamba jamii ya Kiislamu ilikuwa jamii iliyo wazi na inayowajumuisha wote, ambamo watu wa mbalimbali za rangi, mataifa, lugha na ngozi walikuwa wanachama. Hakuna kizuizi chochote kilichowazuia kuunda jamii yenye mshikamano na iliyo wazi.

This Islamic approach making faith the basic social tie in Islamic society has produced remarkable results. Instead of stressing those traits which are common to both man and animal, the Islamic approach promotes and nurtures man’s human qualities so that they become the dominant factors. The concrete remarkable result of this attitude was that the Islamic society became an open and all-inclusive community in which people of various races, nations, languages and colours were members. No obstacle prevented them from forming a coherent and open society.

Mito ya vipaji vya juu na uwezo mbalimbali wa mataifa yote ya wanadamu ilimiminika pamoja katika bahari hii kubwa, na ikafanya kazi kwa upatano kamili. Mchanganyiko huo wa kushikamana ulizaa ustaarabu wa kiwango cha juu katika kipindi kifupi sana. Ulitumia uwezo, mawazo na hekima ya watu wote hao kuunda ustaarabu mkubwa, licha ya ukweli kwamba katika nyakati hizo, safari zilikuwa ngumu na njia za mawasiliano zilikuwa za polepole.

The rivers of higher talents and various abilities of all races of mankind flowed together into this vast ocean and worked in perfect harmony. Such a coherent mix gave rise to a high level of civilization in a very short period of time. It harnessed the capabilities, ideas and wisdom of all those peoples to produce a great civilization, in spite of the fact that in those times, travel was difficult and the means of communication were slow.

Katika jamii hii ya kipekee ya Kiislamu walikusanyika Waarabu, Waajemi, Wasyria, Wamisri, Wamoroko, Waturuki, Wachina, Wahindi, Warumi, Wagiriki, Waindonesia, Waafrika na watu wa mataifa na jamii nyingine. Sifa zao mbalimbali ziliunganishwa, na kwa ushirikiano, maelewano na umoja walishiriki katika kujenga jamii ya Kiislamu na utamaduni wa Kiislamu. Ustaarabu huu wa ajabu haukuwa ustaarabu wa `Kiarabu' bali wa Kiislamu. Wakati wowote haukuvaa sura ya kizalendo wa kitaifa, bali daima ulijengwa juu ya imani.

In this unique Islamic society Arabs, Persians, Syrians, Egyptians, Moroccans, Turks, Chinese, Indians, Romans, Greeks, Indonesians, Africans and people of other nations and races were gathered together. Their various characteristics were united, and with mutual cooperation, harmony and unity they took part in the construction of the Islamic community and the Islamic culture. This marvellous civilization was not an `Arab’ civilization but an Islamic one. At no time did it acquire a nationalistic guise, but was instead always based on faith.