Aya hii ya utangulizi wa sura inaeleza hukumu ya Mwenyezi Mungu kuhusu ngawira ambayo Waislamu wanaweza kuipata katika kampeni zao za kutumikia mambo ya Mwenyezi Mungu. Wale waliopigana katika vita vikubwa vya kwanza vilivyofanyika Badr kati ya dola changa ya Kiislamu na Waarabu washirikina walibishana miongoni mwao kuhusu ugawaji wake. Mwenyezi Mungu anatoa hapa hukumu Yake na kuwakumbusha umuhimu wa kumcha na kumtii Yeye, pia kumtii Mtume Wake ﷺ. Anawakumbusha imani yao na kwamba wanapaswa kuishi kulingana na maadili yake.

This opening passage of the sūrah provides God’s ruling over the booty that Muslims may gain in their campaigns to serve God’s cause. Those who fought in the first major battle that took place at Badr between the newly-established Muslim state and the pagan Arabs disputed among themselves over its distribution. God gives here His ruling and reminds them of their need to fear and obey Him, and also obey His Messenger. He reminds them of their faith and that they need to live up to its values.

Mwenyezi Mungu pia anawakumbusha kwamba walitaka kupata msafara wa biashara, lakini Mungu alitaka kwa ajili yao kitu bora zaidi: nguvu na ushindi. Zaidi ya hayo, anaweka mbele ya macho yao sababu zilizofanya vita viende kwa upande wao walipokabiliana na adui ambaye alikuwa na nguvu nyingi zaidi kwa idadi na vifaa. Walipewa msaada na malaika. Mvua iliwapa maji ya kunywa, na ikaifanya ardhi kuwa imara zaidi ili wasizuiliwe na uwanja wa vita wenye mchanga. Usingizi uliwazidi ili kuwapa utulivu na faraja. Maadui zao walijawa na hofu, na mwishowe wakapata adhabu kali.

God also reminds them that they had hoped to gain a trade caravan, but God wanted something much better for them: strength and victory. He further puts before their eyes the factors that made the battle go in their favour when they were facing an enemy who was far superior to them in numerical strength and equipment. They were given support by angels. Rain gave them water to drink, and made the terrain firmer so that they were not impeded by a sandy battleground. Slumber overwhelmed them to give them calmness and reassurance. Their enemies were overwhelmed with fear, and ended up suffering stern punishment.

Waumini wameamrishwa kubaki imara katika kila vita, bila kujali jinsi maadui zao wanavyoonekana kuwa na nguvu na wasioshindika mwanzoni. Ni Mungu anayepanga, anayetenda, na anayeua. Wao ni chombo tu ambacho Yeye anakitumia kutimiza mapenzi yake. Anaweza kuwatendea wao anachopenda.

The believers are commanded to remain steadfast in every battle, no matter how strong and unassailable their enemies may initially appear to be. It is God who plans, acts and kills. They are merely a means with which He accomplishes His will. He may do with them what He pleases.

Wanakuuliza kuhusu ngawira za vita. Sema: "Ngawira za vita ni za Mwenyezi Mungu na Mtume. Basi mcheni Mwenyezi Mungu na mtengeneze mahusiano yenu ya ndani. Mtiini Mwenyezi Mungu na Mtume wake, ikiwa nyinyi ni waumini wa kweli." Waumini wa kweli ni wale tu ambao nyoyo zao hujazwa hofu wakati Mwenyezi Mungu anapotajwa, na imani yao huongezeka wakati ishara zake zinaposomwa kwao. Kwa Mola wao hutegemea. Wao husimamia Swala zao kwa uangalifu, na hutoa katika vile tulivyowaruzuku. Hao ndio waumini wa kweli. Watapata daraja za juu kwa Mola wao, na msamaha wa dhambi zao, na riziki tukufu. (Aya 1-4)

They ask you about the spoils of war. Say: “The spoils of war belong to God and the Messenger. So, have fear of God and set right your internal relations. Obey God and His Messenger, if you are true believers.” True believers are only those whose hearts are filled with awe whenever God is mentioned, and whose faith is strengthened whenever His revelations are recited to them. In their Lord do they place their trust.They attend regularly to their prayers and spend on others some of what We have provided them with. It is those who are truly believers. They shall be given high ranks with their Lord, and forgiveness of sins and generous provisions. (Verses 1-4)

Tulitaja katika Utangulizi idadi ya riwaya zinazozungumzia sababu za kuteremshwa kwa aya hizi. Ni vyema hapa kuongeza riwaya nyingine zaidi, ili kuwa na ufahamu kamili wa hali iliyokuwepo wakati sūrah hii ilipoteremshwa, hasa zile aya zinazozungumzia ghanima za vita. Hii itatupa picha wazi ya hali halisi ya jamii ya Waislamu baada ya vita yao kubwa ya kwanza tangu kuanzishwa kwa dola ya Kiislamu huko Madinah.

We mentioned in the Prologue a number of reports speaking about the reasons for the revelation of these verses. It is useful to add here some more reports in order to be fully aware of the prevailing atmosphere at the time when the sūrah was revealed, particularly those verses that speak of the spoils of war. This will give us a clear view of the actual situation of the Muslim community after its first major battle since the establishment of the Muslim state in Madinah.

Katika tafsiri yake ya Qur'ani, Ibn Kathīrananukuu hadithi iliyopokewa na Abū Dāwūd, al-Nasā’ī na wengineo kutoka kwa Ibn `Abbās, ambaye anasema: "Siku ya vita vya Badr, Mtume ﷺ alisema: `Yeyote atakayefanya hivi au vile atapata kadhaa na kadhaa.' Vijana miongoni mwa Waislamu walipigana kwa bidii ili kuthibitisha madai yao, huku wazee wakishika bendera. Wakati wa kugawa ngawira ulipofika, walidai sehemu zao. Wazee wakasema: `Msijichukulie yote kwa ajili yenu wenyewe, kwani sisi tulikuwa tukiwapa msaada. Mngepata pigo, mngehitaji ulinzi wetu.' Kukatokea mzozo baina yao kuhusu jambo hilo. Ndipo Mungu akateremsha aya ya mwanzo wa sura hiyo." Hadithi nyingine kutoka kwa Ibn `Abbās inasema: "Siku ya Badr, Mtume ﷺ alisema: `Yeyote atakayemuua askari wa adui atapata hiki na kile, na yeyote atakayeleta mateka atapata kadhaa na kadhaa.' Mtu mmoja aitwaye Abū al-Yasīr alileta watu wawili aliowateka na kusema: `Ewe Mjumbe wa Mungu, umetuahidi.' Sa`d bin `Ubādah akasema: `Ewe Mjumbe wa Mungu, ukiwapa watu hawa peke yao, hakuna kitakachobaki kwa Masahaba wako. Hatukubaki nyuma kwa sababu ya kudharau thawabu wala kwa woga. Tulibaki tu ili kukulinda, endapo adui atakushambulia kutoka nyuma.' Mzozo ukazuka, na aya ya kwanza ya sura hiyo ikateremshwa. Mungu pia aliteremsha Aya ya 41 inayofafanua mgawanyo wa ngawira za vita."

Kwa hiyo, aya ya kwanza ya sura inawakumbusha nyoyo za wale waliogombania ngawira kwamba wadumishe kumcha Mungu. Utakatifu ni wa Muumba anayejua siri za nyoyo zote. Ni kumcha Mungu tu na hamu ya kupata radhi yake katika maisha haya, pamoja na maisha ya akhera, ndivyo vinavyozigeuza nyoyo za binadamu kutoka kuthamini utajiri na starehe za dunia hii na kugombania, ingawa mgogoro kama huo pia unapaswa kuwa na dalili ya kuwa ushahidi wa kupigana kwa bidii katika kutumikia dini ya Mungu. Moyo ambao haugeukii Mungu kikamilifu, ukimwogopa kuingia katika ghadhabu yake na ukitafuta kupata radhi yake, kamwe hautaweza kuondokana na jaribu la starehe na utajiri wa dunia. Kumcha Mungu ndiko kunakozifanya nyoyo za watu ziwe tayari kuongozwa kwa urahisi na unyenyekevu ili waweze kudumisha uhusiano wa kirafiki na kukuza vifungo vya undugu baina yao: "Basi mcheni Mungu na mrekebishe mahusiano yenu ya ndani." (Aya 1) Ni kupitia kumcha Mungu ndipo wanapoongozwa kwenye utii kamili kwa Mungu na Mtume wake: "Mtiini Mungu na Mtume wake, ikiwa ni waumini wa kweli." (Aya 1)

Thus, the opening verse of the sūrah reminds the hearts of those who disputed over the booty that they should maintain fear of God. Glory be to the Creator who knows all hearts’ secrets. It is only the fear of God and the desire to earn His pleasure in this life, as well as in the life to come, that turns human hearts away from valuing the riches and pleasures of this world and disputing over them, even though such a dispute should also have an overtone of having a testimony for fighting hard to serve God’s cause. A heart that does not turn in its totality to God, fearing to incur His anger and seeking to earn His pleasure, will never be able to get rid of the temptation of worldly comforts and riches. Fearing God is what makes people’s hearts willing to be guided with ease and humility so that they can maintain friendly relations and promote bonds of brotherhood between them: “So, have fear of God and set right your internal relations.” (Verse 1) It is through fearing God that they are led to total obedience of God and His Messenger: “Obey God and His Messenger, if are true believers.” (Verse 1)

Hatua ya kwanza ya utii katika muktadha huu ni kukubali hukumu Yake juu ya ngawira za vita. Ngawira hiyo haikuwa tena mali ya mmoja wa wapiganaji. Ngawira yote ni ya Mwenyezi Mungu na Mtume Wake, nao ndio wenye mamlaka pekee juu ya matumizi yake. Waumini hao walipaswa tu kuitii hukumu ya Mwenyezi Mungu na mgawanyo wa ngawira uliofanywa na Mtume ﷺ kwa mioyo iliyotulia na nafsi zenye furaha. Walihitaji pia kuendeleza uhusiano wao wa kindugu ambao hakuna kitu kingeweza kuudhoofisha, mradi tu "ni waumini wa kweli".

The first aspect of obedience in this connection is to submit to His ruling over the spoils of war. It no longer belonged to any one of the fighters. The entire booty belongs to God and His Messenger, and they have sole discretion over its use. Those believers could only submit to God’s ruling and the Prophet’s division of the booty with easy hearts and happy minds. They also needed to maintain their brotherly relationship which nothing could weaken, provided that “you are true believers”.

Masahaba wa Nabii walikuwa kweli mfano wa waumini wa kweli. Qur'ani ilikuwa na athari ya pekee kwao, iliyoimarishwa na mazingira ya jumla katika jamii yao ambapo watu walijitahidi kwa uwezo wao wote kuishi kwa vitendo kwa mujibu wa Qur'ani, wala hawakujizuia kwa kuithamini tu maana yake kiakili. Tumetaja baadhi ya riwaya zinazoeleza tukio lililopelekea kushuka kwa aya ya mwanzo ya sura hiyo. Riwaya hizi zinasimulia kuhusu Sa`d ibn Mālik ambaye alimwomba Nabii ﷺ ampe upanga fulani kabla ya kushuka kwa wahyi uliompa Nabii ﷺ mamlaka kamili juu ya ngawira za vita na jinsi zitakavyogawanywa. Nabii ﷺ alimwambia: "Upanga huu si wako wala si wangu. Uweke chini." Sa`d alitii agizo hili na akaondoka, kisha akaitwa tena, akaogopa kwamba ombi lake huenda limejibiwa kwa wahyi. Akinukuu maneno ya Sa`d, riwaya inaendelea: "Nikasema:

The Prophet’s Companions were indeed models of true believers. The Qur’ān had a special effect on them, enhanced by the general atmosphere in their community in which people tried their best to practically live by the Qur’ān and not confine themselves to an intellectual appreciation of its meaning. We have mentioned certain reports that relate the incident leading to the revelation of the opening verse of the sūrah. These reports speak of Sa`d ibn Mālik30 who requested the Prophet to give him a particular sword before the revelation that gave the Prophet complete control over the spoils of war and how they were to be distributed. The Prophet said to him: “This sword belongs neither to you nor to me. Put it down.” When Sa`d complied with this instruction and went away, and was then called back, he feared that his request might have been answered by revelation. Quoting Sa`d, the report goes on: “I said:

"Je, Mwenyezi Mungu amefunua jambo lolote kuhusu mimi?" Mtume akamwambia: "Uliniomba nikupe upanga huu wakati haukuwa wangu. Sasa umepewa mimi, nami nakupa wewe kama zawadi." Hivyo ndivyo walivyoishi pamoja na Mola wao na pamoja na Qur'ani iliyokuwa ikiteremshwa. Hilo lilikuwa jambo kubwa mno, likitokea katika kipindi cha ajabu cha historia ya binadamu. Masahaba wa Mtume ﷺ walikuwa hivyo wakiweza kuithamini Qur'ani kwa namna yao ya mfano. Ukweli kwamba walisimamia mambo yao ya kiutendaji wakiongozwa na maelekezo ya Qur'ani ulifanya kuithamini kwao Qur'ani kuwe kwa vitendo na kwa ufanisi mkubwa. Ingawa hakuna uwezekano wa kurudiwa kwa kipengele cha kwanza kwa maana kwamba hakuna jamii ya kibinadamu inayoweza tena kupokea Qur'ani moja kwa moja, bado aina ya mwingiliano na Qur'ani uliokuwa sifa ya jamii ya Masahaba wa Mtume ﷺ inaweza kabisa kurudiwa. Inahitaji tu jumuiya ya waumini kujaribu kuanzisha dini hii ya Uislamu katika maisha ya kiutendaji, kama vile jumuiya ya kwanza ya Waislamu ilivyofanya. Jumuiya kama hiyo ya waumini hakika itakuwa na aina hiyo hiyo ya kuithamini Qur'ani, na imani yao itaongezeka kila inaposomwa, kwa sababu, kwanza kabisa, ni jumuiya yenye imani. Kwao, imani ya kweli inahitaji kwamba wachukue hatua ya kuanzisha dini hii kiutendaji baada ya jahiliyyah kuwa imerejesha udhibiti wake juu ya dunia nzima. Kwao, imani haijafungwa kwenye matamanio tu, bali ina maana ya jambo lililojikita kwa kina moyoni mwa mtu na ambalo uaminifu wake hudhihirishwa kwa vitendo.

Sasa kwa kuwa sūrah imeshaweka wazi tangu mwanzo asili ya imani ya kweli, inagusia vita vilivyowezesha jamii ya Waislamu kupata ngawira ambazo zikawa chanzo cha mzozo wao, hadi tabia yao ikawa si ya kupendeza, kama Sahaba wa Mtume, `Ubādah ibn al-Şāmit, anavyoeleza waziwazi. Sūrah inarejelea kwa ujumla matukio mbalimbali yaliyotokea, na jinsi Masahaba wa Mtume ﷺ walivyohisi na kutenda kwa kujibu. Rejea hii inadhihirisha wazi kwamba Masahaba wa Mtume ﷺ walikuwa ni chombo tu ambacho kwacho mapenzi ya Mungu yalitimia. Ni dhahiri kwamba matukio yote hayo, na hali iliyotokana nayo, ikiwa ni pamoja na ngawira walizogombea, yalifanyika tu kupitia mapenzi ya Mungu, mipango Yake na msaada aliowapa waumini hao. Walichotarajia kupata kutokana na vita hivyo kilikuwa faida ndogo na yenye mipaka. Hakiwezi kulinganishwa na kile ambacho Mungu alichokitaka kwao, yaani kuwa wao ndio watakaotumika kuweka tofauti kubwa kati ya haki na batili mbinguni na duniani. Kigezo hiki kikubwa ndicho jambo kuu linalowashughulisha Jumuiya Tukufu ya mbinguni, pia ndicho kinachowashughulisha watu duniani na historia ya binadamu kwa ujumla. Sūrah inawakumbusha kwamba kundi miongoni mwao liliingia vitani kinyume na chaguo lao walilolipendelea. Kundi jingine halikupenda kwamba ngawira zigawanywe miongoni mwao. Sasa Mungu alitaka wafahamu kwamba walichokipendelea hakiwezi kulinganishwa na kile Mungu anachokipenda au kile anachochagua kutimiza. Yeye anajua matokeo ya mambo yote.

Now that the sūrah has established at the outset the nature of true faith, it refers to the battle which allowed the Muslim community to gain the spoils of war that became the subject of their dispute to the extent that their behaviour was not all that becoming, as the Prophet’s Companion, `Ubādah ibn al-Şāmit, candidly states. The sūrah refers in a general way to the various events that took place, and how the Prophet’s companions felt and behaved in response. This reference makes it clear that the Prophet’s Companions were merely the means through which God’s will was accomplished. It is clear that all those events, and the situation that arose from them, including the spoils of war over which they disputed, were only made possible through God’s will, His planning and the help He gave to those believers. What they had hoped to achieve from this battle was only a small, limited gain. It could not be compared to what God wanted for them, to be the ones through whom the great divide between truth and falsehood is established in the heavens and on earth. It is this great criterion which is the main preoccupation of the Supreme Society in heaven as well as the preoccupation of the people on earth and human history generally. The sūrah reminds them that a group of them went into the battle against their preferred choice. Another party did not like that the spoils of war should be divided among them. Now God wanted them to realize that what they had preferred is not to be compared with what God prefers or what He chooses to accomplish. He knows the results of all matters.

Kundi la Waislamu liliendelea kutamani kwamba wangekabiliana na jeshi dhaifu zaidi, badala ya jeshi la Quraysh. "Mwenyezi Mungu aliwaahidi kwamba moja kati ya makundi mawili lingekuwa lenu. Mlipenda kwamba kundi lisilo na nguvu liwe lenu." (Aya ya 7) Hiki ndicho kilichokuwa kinatamaniwa nao, lakini Mungu alitaka kwao jambo jingine tofauti. Alitaka kutimiza kupitia kwao lengo jingine: "Lakini ilikuwa mapenzi ya Mungu kuithibitisha haki kulingana na maneno yake na kuwaangamiza makafiri. Hivyo ndivyo angeithibitisha haki kwa uthabiti na kuonyesha kwamba batili ni batili, ijapokuwa hili linachukiza kwa wadhalimu." (Aya ya 7-8)

The Muslim group continued to wish that they would have to face the less powerful host, rather than the Quraysh army. “God promised you that one of the two hosts would fall to you. It was your wish that the one which was not powerful to be yours.” (Verse 7) This was their wish, but God wanted a different prospect for them. He wanted to accomplish a different purpose through them: “But it was God’s will to establish the truth in accordance with His words and to wipe out the unbelievers. Thus He would certainly establish the truth firmly and show falsehood to be false, however hateful this might be to the evildoers.” (Verses 7-8)

Kwa neema yake, Mwenyezi Mungu hakutaka mkutano huo uwe wa kuleta faida za kimali. Alitaka uwe vita kamili kati ya haki na batili, ili haki iweze kushinda na kuthibitika vizuri, na batili ithibitishwe kuwa ni batili na ionekane kuwa ni ya uongo. Alitaka makafiri wakimbizwe, wapate hasara kubwa, na wengi wao wachukuliwe mateka. Hivyo, wangedhalilishwa na nguvu zao zingedhoofishwa sana, wakati bendera ya Uislamu ingebaki ikipepea juu, na mapenzi ya Mwenyezi Mungu yakatekelezwa. Kwa namna hii, Mwenyezi Mungu huipa nguvu jumuiya ya Waislamu inayotekeleza mfumo wa maisha ambao Mwenyezi Mungu ameuteremsha. Kupitia utekelezaji huo, kanuni ya upweke wa Mwenyezi Mungu inathibitishwa kwa nguvu, huku udhalimu na batili vikivunjwa kabisa. Mwenyezi Mungu alitaka hayo yote yapatikane na kustahiliwa kwa juhudi na bidii kubwa, kwa vitendo katika maisha ya kila siku na uwanjani vitani, si kuwa zawadi inayotolewa bila mpangilio, kwa kuwa Mwenyezi Mungu hafanyi jambo lolote bila mpangilio.

By His grace, God did not want the encounter to be one that brings materialistic gains. He wanted it to be a full-fledged battle between truth and falsehood, so that the truth could triumph and be well established, and falsehood be proven and seen as false. He wanted the unbelievers to be routed, suffering heavy losses and many of them to be taken captive. Thus, they would be humiliated and their power greatly weakened while the banner of Islam would remain hoisted high and God’s will enforced. In this way, God gives power to the Muslim community which implements the code of living God has revealed. Through such implementation, the principle of God’s oneness is firmly established, while tyranny and falsehood are completely shattered. God wanted all this to be earned and merited through endeavour and hard struggle both in practical life and on the battlefield, not to be a gift granted haphazardly, for God does not do anything haphazardly.

Katika hatua hii, sūrah inakumbusha hali ya Vita vya Badr, mazingira yaliyopelekea vita hivyo, na misimamo iliyochukuliwa kabla ya vita na wakati wa vita. Inachora picha kamili ya hali ambayo Waislamu walikuwamo, yale ambayo Mwenyezi Mungu alikuwa amepanga kwa ajili yao, na jinsi ushindi waliopata ulivyokuwa sehemu ya mpango Wake. Kwa mtindo wa kipekee wa Qur'ani, hali yote inarejeshwa kwao pamoja na matukio yake mbalimbali, tukio kwa tukio, hisia na mwitikio, ili waweze kuishi tena tukio hilo, lakini safari hii katika mwanga wa maelekezo ya Qur'ani. Hivyo wanaweza kuthamini vipimo vyake vya kweli, ambavyo vinapita mbali zaidi ya Badr, Peninsula ya Arabia na dunia nzima, na kuenea katika ulimwengu wote na kufikia Jamii ya Juu kabisa. Vilevile vinapita siku ya Badr, historia ya Waarabu na historia ya binadamu kwa ujumla, na maisha haya ya duniani, hadi kufikia wakati wa hesabu katika maisha ya Akhera na thawabu kamilifu. Hivyo jumuiya ya Waislamu inawezeshwa kuthamini hadhi yake mbele ya Mwenyezi Mungu, na jinsi Anavyothamini hatua na matendo ya watu binafsi na jamii katika kuutumikia imani yao.

At this point, the sūrah recalls the atmosphere of the Battle of Badr, the circumstances leading to it and the attitudes adopted prior to the Battle and during it. It paints a complete picture of the conditions that the Muslims were in, what God planned for them and how the victory they attained was part of His planning. In the inimitable style of the Qur’ān, the whole situation is brought back to them with its different scenes, events, feelings and reactions so that they could relive it, but this time in the light of Qur’ānic directives. Thus they are able to appreciate its true dimensions that go far beyond Badr, the Arabian Peninsula and the whole earth to stretch across the universe and reach up to the Highest Society. It also goes beyond the day of Badr, Arabian and human history in general, and beyond this life to reach to the time of reckoning in the life to come and the perfect reward. The Muslim community is thus enabled to appreciate its value in God’s sight, and how He values the moves and actions of individuals and communities in the service of their faith.

Wakati ulipomwomba Mola wako msaada, Yeye alikujibu: "Nitakusaidia kwa malaika elfu moja wanaokuja safu kwa safu." Mwenyezi Mungu hakufanya hivi ila kama habari njema ili kutuliza nyoyo zenu, kwani ushindi unatoka kwa Mwenyezi Mungu peke yake. Hakika Mwenyezi Mungu ni Mwenye nguvu, Mwenye hekima.

When you implored your Lord for help, He answered: “I will reinforce you with a thousand angels advancing in ranks.” God made this only as good news with which to reassure your hearts, for victory comes only from God. Indeed, God is Almighty, Wise.

Yeye alikufanya usingizi uwashukie, kuwa ni utulivu kutoka Kwake, na akateremsha maji kutoka mbinguni ili kukusafisha kwayo na kuondoa kwenu uchafu wa Shetani, na kuzitia nguvu nyoyo zenu na kuthibitisha miguu yenu. Mola wenu Mlezi alifunulia Malaika, akisema: "Hakika Mimi niko pamoja nanyi, basi wapeni moyo walioamini. Nitawatupia hofu katika nyoyo za wale waliokufuru. Basi wapigeni shingoni, na wapigeni kila ncha ya vidole." Hiyo ni kwa sababu wamemwasi Mwenyezi Mungu na Mtume Wake. Na atakayemwasi Mwenyezi Mungu na Mtume Wake, basi hakika Mwenyezi Mungu ni Mkali wa kuadhibu. Hiyo ni kwenu, basi ionjeni, na kwamba kwa wale waliokufuru ni adhabu ya Moto.

Usingizi huu na utulivu huu vilikuwa sehemu ya msaada ambao Mwenyezi Mungu aliwapa jeshi la Waislamu huko Badr. "Alipowatia usingizi kama amani kutoka kwake." (Aya ya 11) Maneno yaliyotumika hapa yana maana kubwa sana; "kuwatia", "usingizi", "amani" ni maneno yote yanayoleta hisia ya kujiamini na upole. Sūrah inachora picha kamili na kuonyesha thamani kubwa ya wakati ule, ambao ulitenganisha hali mbili tofauti kabisa alizopitia jeshi la Waislamu.

This slumber and reassurance were part of the reinforcement God granted to the Muslim host at Badr. “He made slumber fall upon you, as an assurance from Him.” (Verse 11) The wording here is very significant; “fall upon you”, “slumber”, “assurance” are all words that impart a feeling of confidence and friendliness. The sūrah paints the complete picture and highlights the great value of that moment which separated two opposite situations experienced by the Muslim host.

Maji ya mvua, basi, yalikuwa aina nyingine ya msaada uliotolewa kwa wapiganaji Waislamu. Hadithi iliyosimuliwa na `Abdullāh ibn `Abbās inaeleza kisa hicho kama ifuatavyo: "Mtume ﷺ alipoelekea Badr, yeye na Maswahaba wake walisimama katika eneo lisilo na maji, huku makafiri wakiwa karibu zaidi na visima. Waislamu walionekana wamechoka sana."

The water or the rain was, then, another form of support given to the Muslim fighters. A report by `Abdullāh ibn `Abbās tells the story as follows: “When the Prophet marched towards Badr, he and his Companions stopped at a barren area with the unbelievers closer to the wells. The Muslims were apparently exhausted.

Shetani alianza kuwanong'oneza masikioni mwao akijaribu kuleta shaka na mashaka. Alisema: 'Mnawezaje kudai kwamba Mungu ni mlinzi wenu na Mtume Wake yuko miongoni mwenu, wakati washirikina wamewatangulia kwenye maji hadi mnaswali huku mko katika hali ya janaba?' Mungu aliteremsha mvua iliyomwagika kwa wingi, iliyowawezesha Waislamu kunywa na kujitakasa. Hivyo Mungu aliondoa uchafu wa Shetani kutoka kwao. Eneo lenye mchanga walimokuwapo likawa gumu zaidi, ili watu na wanyama waweze kutembea kwa urahisi. Wakasonga mbele kuelekea adui zao. Kisha Mungu alimsaidia Mtume ﷺ kwa malaika elfu moja, ambapo Jibril aliwaongoza malaika mia tano upande mmoja, na Mikaili aliwaongoza mia tano nyingine upande wa pili. Hii ilikuwa kabla Mtume ﷺ hajatekeleza ushauri wa Sahaba wake, al-Ĥubāb ibn al-Mundhir, aliyependekeza kwamba wapige kambi karibu kabisa na kisima kikuu cha Badr, na kwamba visima vingine vifukiwe. Ibn Kathīr anasimulia: "Inajulikana sana kwamba Mtume ﷺ alipofika Badr, alipiga kambi kwenye kisima cha karibu alichokipata. Al-Ĥubāb ibn al-Mundhir alisogea mbele akamwuliza: 'Ewe Mtume wa Mungu, je, Mungu amekuamuru upige kambi hapa ili tusiruhusiwe kusonga mbele, au umechagua mahali hapa kama sehemu ya mkakati wako wa vita?' Mtume ﷺ alimwambia kwamba ni uchaguzi wake mwenyewe na mkakati wake. Ndipo al-Ĥubāb akasema: 'Ewe Mtume wa Mungu, hapa si mahali pazuri pa kupigia kambi. Tusogeze mbele hadi tufike kwenye chanzo cha maji kilicho karibu nao zaidi, kisha tuvifukie visima vingine vyote. Pia tunaweza kujaza mabwawa ili tuwe na maji wakati wao hawana.' Mtume ﷺ alifuata ushauri wake." Kwa hiyo, usiku ule, kabla ya al-Ĥubāb ibn al-Mundhir kutoa ushauri wake, Waislamu walikuwa katika hali hii ambayo wanakumbushwa hapa. Msaada waliopokea ulikuwa wa asili ya kimwili na ya kiroho. Jangwani, maji ni chanzo cha uhai na njia ya kupata ushindi. Jeshi lisilo na maji jangwani hakika litakata tamaa hata kabla ya vita kuanza. Zaidi ya hayo, kulikuwepo kutokuwa na uhakika wa kisaikolojia uliotokana na minong'ono ya Shetani, huku waumini wakihisi wasiwasi wa kuswali wakiwa katika hali ya janaba na hawakuwa na maji ya kujitawadha. Wakati huo, hawakuwa wamepewa ruhusa ya kutawadha kwa mchanga, yaani tayammum. Ruhusa hiyo ilitolewa baadaye, katika vita nyingine waliyopigana mwaka wa tano wa kalenda ya Kiislamu. Katika hali kama hiyo, wasiwasi na kutokuwa na uhakika ni mwingi. Shetani anaweza kujaribu kupitia mlango wa imani ili kuongeza wasiwasi huo. Watu wanapoingia vitani wakiwa na wasiwasi na shaka za aina hii, wanaweza kushindwa kwa urahisi. Wakati huo, msaada unakuja kwa wakati unaofaa: "Yeye ndiye aliyeteremsha maji kutoka mbinguni ili kukutakaseni kwayo, na kukuondoleeni uchafu wa Shetani, na kuzithibitisha nyoyo zenu na kuimarisha miguu yenu." (Aya ya 11) Hivyo, msaada wa kiroho unakuja pamoja na ule wa kimwili. Wasiwasi unaondolewa maji yanapopatikana kwa wingi, na kutokuwa na uhakika kunabadilishwa kuwa kujiamini baada ya wao kujitakasa. Mwendo wao unakuwa thabiti zaidi ardhi inapokuwa imara.

Sasa ushindi wa wazi umehusishwa na sababu zake halisi: mpango wa Mwenyezi Mungu, msaada wake, waumini kumtegemea Yeye peke yake, na kukubali lolote atakalolipanga. Sasa akili zote zimeliwazia tukio zima, na mioyo yote iko tayari kwa jibu bora zaidi, waumini wanapewa amri ya kubaki imara kila wanapokutana na makafiri vitani. Hawapaswi kamwe kukimbia, kwa kuwa ushindi au kushindwa vimeamuliwa na mapenzi ya Mwenyezi Mungu, na sababu zinazochangia kila mojawapo ya hivyo ni tofauti na sababu ambazo watu wanaweza kuziona. Vita vyote na matukio yake yote ni kazi na mpango wa Mwenyezi Mungu mwenyewe: “Enyi mlioamini! Mnapokutana na wale waliokufuru katika vita, msiwageuzie migongo (kukimbia). Na atakayewageuzia migongo siku hiyo, isipokuwa anayejipanga kwa vita au anayejiunga na kikosi kingine, atakuwa amerejea kwa ghadhabu kutoka kwa Mwenyezi Mungu, na makazi yake yatakuwa Jahannamu; na ni mahali pabaya pa kurejea.” (Aya 15-16)

Now that the decisive victory has been attributed to its true factors: God’s planning, support, the believers’ reliance on Him alone and acceptance of whatever eventuality He determines — now with all minds visualizing the whole event, and all hearts ready for the best response, the believers are given an order to remain steady whenever they meet unbelievers in battle. They must never run away, since victory or defeat are determined by God’s will and the factors contributing to either of them are different from the factors people may see. The whole battle and all its events are of God’s own making and planning: “Believers, when you meet in battle those who disbelieve, do not turn your backs to them in flight. Anyone who turns his back to them on that day, except when manoeuvring for battle or in an endeavour to join another troop, shall incur God’s wrath, and hell shall be his abode: how vile a journey’s end.” (Verses 15- 16)

Aya hizi zinaanza kwa onyo kali, tishio la kutisha. Waumini wanapokabiliana na maadui zao ambao wanaweza kujionyesha kwa maonyesho makubwa ya nguvu, hawapaswi, chini ya hali yoyote, kugeuka na kukimbia, isipokuwa kwa sababu za kimkakati. Sababu hizo zinaweza kujumuisha kuchagua nafasi bora zaidi, kutekeleza mpango wenye ufanisi zaidi, kujiunga na kundi jingine la waumini, au kuhamia ngome nyingine ya Waislamu ili kuendeleza vita. Wakimbizi na watu wanaogeuka na kukimbia wanastahili adhabu mbili mbaya zaidi: kupata ghadhabu ya Mungu na kutupwa motoni.

These verses begin with a strong warning, a fearsome threat. Should the believers face their enemies who may in essence present themselves in a great show of power, they must not, under any circumstances, turn away, except for tactical reasons. These may include choosing a better position, carrying out a more effective plan, joining another group of believers, or moving to another Muslim stronghold in order to resume the fight. Deserters and people who turn away in flight deserve the most terrible double punishment of incurring God’s wrath and being thrown into hell.

Sura kisha inaendelea kuonyesha mkono wa Mwenyezi Mungu unavyoongoza matukio, akiwaua maadui wa waumini, na kurusha kile kinachorushwa. Hata hivyo, waumini wanapata thawabu, kwa sababu Mwenyezi Mungu anataka kukamilisha neema Yake juu yao, akiwasaidia kupita vizuri mtihani Aliowawekea, na kuwalipa vizuri kwa hilo:

The sūrah then moves on to show God’s hand as He dictates events, killing the enemies of the believers, and throwing whatever is thrown. The believers, nevertheless, receive the reward, because God wants to perfect His grace on them, helping them to pass well the test He has set for them, and to reward them well for it:

"Hamkuwa ninyi mliowaua, bali ni Mwenyezi Mungu aliyewaua. Ulipotupa [kiganja cha mchanga], haukuwa upigaji wako, bali ulikuwa wa Mwenyezi Mungu, ili awajaribu waumini kwa jaribio jema linalotokana na Yeye mwenyewe. Hakika Mwenyezi Mungu ni Msikizi, Mjuzi."

“It was not you who slew them, but it was God who slew them. When you threw [a handful of dust], it was not your act, but God’s, so that He might put the believers through a fair test of His own making. Indeed, God hears all and knows all.” (Verse 17)

Nyingi za hadithi sahihi zinaeleza kwamba kutupa kulikotajwa hapa kunarejelea ile konzi ya mchanga ambayo Nabii ﷺ aliitupa upande wa makafiri, akisema: “Nyuso hizo zimechukiza! Nyuso hizo zimechukiza!” Mchanga huo uliwapiga usoni wale ambao Mwenyezi Mungu alikuwa amekwisha kuwakusudia kuuawa. Lakini kauli ya Qur’ani ina maana pana zaidi. Inarejelea mpango wa Mwenyezi Mungu wa jambo zima, zaidi ya matendo ya Nabii ﷺ na Maswahaba wake. Hii ndiyo sababu ikafuatwa na maneno ya Mwenyezi Mungu: “Ili apate kuwajaribu waumini kwa jaribio jema kutoka Kwake.” (Aya ya 17) Maana yake ni kwamba Mwenyezi Mungu huwaongoza waumini kujithibitisha kwa kupitia jaribio hilo kwa azma kubwa, ili Awape ushindi kupitia humo na Awalipe thawabu kwa ajili yake. Hiyo ndiyo aina ya neema tele ambayo Mwenyezi Mungu huwapa waja Wake.

Many authentic reports explain that the throwing mentioned here refers to the handful of dust the Prophet threw in the direction of the unbelievers, saying “Ugly are those faces! Ugly are those faces!”‘ The dust hit the faces of those God had predetermined to be killed. But the Qur’ānic statement has a much wider import. It refers to God’s planning of the whole affair, beyond the actions of the Prophet and his Companions. This is the reason for following it with God’s words: “So that He might put the believers through a fair test of His own making.” (Verse 17) This means that God guides the believers to prove themselves by going through the test with great determination, so that He grants them victory through it and gives them reward for it. This is the sort of abounding grace that God bestows on His servants.

Wakati sura imeeleza wazi kwamba Mungu hakika atadhoofisha hila za wakafiri, inaelekeza hotuba yake kwa baadhi ya watu miongoni mwa wakafiri.

When the sūrah has clearly stated that God is certain to make feeble the unbelievers’ scheming it directs its address to certain people among the unbelievers.

Muda mfupi kabla ya kuanza kwa vita, wale makafiri walitaka hukumu ya Mwenyezi Mungu, wakiomba kwamba kundi ambalo walilielezea kuwa limepotea zaidi, linalozua yasiyosikika kamwe na kukata mafungamano ya undugu, lipate kushindwa vibaya. Hiyo ndiyo ilikuwa haswa dua ya Abū Jahl, akitaka hukumu ya Mwenyezi Mungu. Kisha kushindwa ndiko kulikokuwa matokeo ya juhudi za makafiri. Sasa wanaelekezwa moja kwa moja, na dua yao ya kutaka hukumu inakemewa. Wanahakikishiwa kwamba kilichotokea Badr kilikuwa ndicho kanuni, si ubaguzi. Vikosi vyao, hata viwe vingi kiasi gani, havitawafaa kitu, kwa sababu ni kanuni thabiti kwamba Mwenyezi Mungu daima atakuwa upande wa waumini: "Mkiwa mlikuwa mnataka hukumu, basi hukumu imekwishakujieni. Mkiacha, itakuwa bora kwenu; na mkirudia, Nasi tutarudia [kwa adhabu Yetu]."

Just before the start of battle, those unbelievers sought a divine judgement, praying that the party which they described as more astray, fabricating what was unheard of and severing ties of kinship should end in miserable defeat. That was exactly Abū Jahl’s prayer, seeking God’s judgement. Defeat was then the outcome of the unbelievers’ endeavours. Now they are addressed directly and their prayer for a judgement is decried. They are assured that what happened at Badr was the rule not the exception. Their forces, numerous as they may be, will avail them of nothing, because it is a consistent rule that God will always be on the side of the believers: “If you were seeking a judgement, then a judgement has come to you. If you desist, it will be best for you; and if you revert to your erring ways, We will also be back [with Our punishment].

Jeshi lako, kwa wingi wake, halitakufaa chochote; kwani Mwenyezi Mungu yuko pamoja na waumini.” (Aya ya 19)

Your host, numerous as it may be, shall avail you nothing; for God is with the believers.” (Verse 19)

Mliomba hukumu ya Mungu baina ya Waislamu na nyinyi, na mkamwomba amwangamize kundi lililokuwa potofu na lililovunja ndugu wa damu. Mungu amejibu, na kushindwa ndiko kulikokuwa fungu lenu, kama mlivyoomba. Sasa mnajua kwa hakika kundi lipi ni lenye upotofu zaidi na lipi linavunja ndugu wa damu.

You have sought God’s judgement between the Muslims and yourselves, and you have prayed to Him to destroy the party which was in error and which severed ties of kinship. God has responded, and defeat was your lot, as you have requested. Now you know for certain which party is more erring and which severs ties of kinship.

Mapema, sura ilitaja waumini wakiweka wazi kwamba Mwenyezi Mungu yuko upande wao.

Earlier, the sūrah mentioned the believers making it clear that God is on their side.

Sasa wanasemezwa tena na tena ili wamtii Mwenyezi Mungu na Mtume Wake, na wakaonywa dhidi ya kumgeuka Yeye. Wakifanya hivyo, watakuwa katika hali sawa na wale wanaosikia aya za Mwenyezi Mungu zikisomwa lakini hawazitilii maanani. Ni viziwi na bubu ingawa wanaweza kuwa na masikio ya kusikia nayo na ndimi za kuzungumza nazo. Hawa ndio viumbe waovu kuliko wote duniani kwa sababu hawaongozwi na yale wanayoyasikia.

Now they are addressed repeatedly to encourage them to obey God and His Messenger and to warn them against turning away from Him. Should they do so they will be in the same position as those who hear God’s revelations being recited and who pay no heed to them. They are deaf and dumb although they may have ears to hear with and tongues to speak with. These are the vilest of all creatures on earth because they are not guided by what they hear.

Enyi mlioamini, mtiini Mwenyezi Mungu na Mtume Wake, wala msimkengeuke baada ya kusikia. Wala msiwe kama wale wanaosema: "Tumesikia," ilhali hawasikii. Hakika viumbe waovu kabisa mbele ya Mwenyezi Mungu ni viziwi na mabubu ambao hawatumii akili. Lau Mwenyezi Mungu angelijua kwamba kuna wema ndani yao, angewafanya wasikie. Lakini hata angewafanya wasikie, bado wangegeuka na kukataa kusikiliza. (Aya 20-23)

Believers, obey God and His Messenger, and do not turn away from him now that you have heard [his message]. Do not be like those who say: ‘We have heard,’ while they do not listen. Indeed, the worst of all creatures, in God’s sight, are the deaf and dumb who are devoid of reason. If God had known of any good in them, He would certainly have made them hear. But even if He were to make them hear, they would have turned away and refused to listen. (Verses 20-23)

Waumini wanaamriwa kumtii Mungu na Mtume Wake, na wasigeuke kwa kujiepusha wanaposikia ufunuo Wake. Anwani hii inafuatia utangulizi kadhaa wenye kuvutia na simulizi ya matukio ya vita ambamo mkono wa Mungu ulionekana wazi, Akiamua mwenendo wa mambo na kutoa msaada na nusra. Yote haya yaliwahakikishia waumini kwamba Mungu yuko pamoja nao, na kwamba hakika Atayabatilisha mipango ya makafiri. Baada ya hapo, njia pekee sahihi kwao ilikuwa kusikiliza na kutii. Kugeuka kutoka kwa Mtume wa Mungu na kutojali amri zake baada ya yote yaliyotokea kungeonekana wazi kuwa jambo lisilofaa kabisa kwa mtu yeyote mwenye akili ya kufikiri na kutafakari.

The believers are asked to obey God and His Messenger and not to turn away when they listen to His revelations. This address follows a number of inspiring introductions and an account of the events of the battle in which God’s hand was clearly seen at work as He determined the course of events and provided help and support. All this reassured the believers that God was with them and He was certain to foil the schemes of the unbelievers. Thereafter the only proper course of action was for them to listen and obey. To turn away from God’s Messenger and pay no heed to his orders after all that had happened would clearly be seen as totally unbecoming of anyone who has a mind to think and reflect.

Kisha wanaonywa wasichukue mtazamo hasi kuhusu jihadi, wala wasitoe jibu hasi kwa mwito wa uhai, wala wasijiepushe na kutekeleza wajibu wao wa kubadilisha yaliyo maovu, kwa namna yoyote ile inavyoweza kuwa: “Jihadharini na fitina ambayo haitawapata wale tu miongoni mwenu waliodhulumu. Jueni kwamba Mwenyezi Mungu ni mkali wa adhabu.” (Aya ya 25) Jamii inayoruhusu sehemu ya wanachama wake kudhulumu itakuwa na hatia ya dhulma au uovu. Jamii inapokosa kusimama kidete dhidi ya wadhalimu, inapokosa kuchukua hatua chanya za kuwaadhibu wavunjaji wa sheria, inastahili kushiriki adhabu ya wadhalimu na wavunjaji hao. Inapaswa kusemwa kwamba aina mbaya zaidi ya uovu ni kuacha sheria ya Mwenyezi Mungu aliyoiweka itekelezwe katika maisha ya binadamu. Kama mfumo, Uislamu una mtazamo mzito unaojengwa juu ya kusaidiana na mshikamano ndani ya jamii. Uislamu hauwaruhusu wafuasi wake kukaa bila kufanya kitu pale dhuluma, ufisadi na uovu vinapoendelea kushamiri, achilia mbali kuona imani ya Mwenyezi Mungu ikiachwa na Uungu Wake ukikanushwa ili kubadilishwa na madai ya uongo. Watu wa namna hiyo hawawezi kutumaini kwamba watasalimika na mitihani na fitina kwa sababu tu wao wenyewe ni wema.

They are then warned against adopting a negative attitude to jihād, or making a negative response to the call to life, or refraining from the fulfilment of their duty to change what is wrong, whatever form it may take: “Beware of temptation that does not lure only those among you who are wrongdoers. Know that God is severe in retribution.” (Verse 25) A community that allows a section of its members to be unjust will be guilty of injustice or wrongdoing. When a community does not stand up to wrongdoers, when it does not take any positive steps to punish transgressors, it deserves to share in the punishment of those wrongdoers and transgressors. It should be said that the worst type of wrongdoing is to abandon God’s law which He has laid down to be implemented in human life. As a system, Islam has a serious outlook based on mutual help and solidarity within the community. Islam does not allow its followers to sit idle when injustice, corruption and wrongdoing continue on the rampage, let alone sees God’s faith abandoned and His Godhead denied in order to be substituted by false claims. Such people cannot hope to be spared trial and temptation simply because they are good within themselves.

Kwa kuwa kupinga dhulma na uovu kunahitaji dhabihu kubwa za maisha na mali, Qur'ani inawakumbusha jamii ya kwanza ya Waislamu udhaifu wao wenyewe, uchache wa idadi yao, hofu na mateso waliyoyavumilia. Pia inawakumbusha wale Waislamu wa mwanzo jinsi Mwenyezi Mungu alivyowapa kivuli chake cha ulinzi na kuwapa amani na riziki nzuri. Kwa hiyo haipaswi kamwe kusita kujibu aina ya maisha ambayo Mjumbe wa Mwenyezi Mungu ﷺ anaiita, wala kutimiza wajibu wa maisha haya unaohakikisha utu wake, uhuru wake na kujitegemea kwake: "Kumbukeni mlipokuwa wachache, mnyonge katika ardhi, mkiogopa watu wasije wakawanyakua: basi Yeye akawapa hifadhi, akawaimarisha kwa nusra yake, na akawaruzuku vitu vizuri ili mpate kushukuru." (Aya ya 26)

Hapa kuna wito mwingine kwa waumini. Mwenyezi Mungu anajua kwamba mali na watoto vinaweza kuwakatisha watu tamaa ya kutoa jibu stahiki kwa wito wa namna hii, kwa kuwa huwa vinaongeza sifa za woga na ubahili. Kwa hiyo, Qur’ani inaonyesha wazi kwamba mali na watoto vinaweza kuwa mtihani, na inaonya dhidi ya udhaifu ambao unaweza kuwafanya watu washindwe katika mtihani huo. Wanaweza kuwa wazito mno kuitikia wito wa jihadi, au kubeba majukumu ya amana ambayo Mwenyezi Mungu amewakabidhi na ahadi za utii walizotoa. Kukwepa utekelezaji wa wajibu kama huo ni kumsaliti Mwenyezi Mungu na Mtume Wake, na ni kusaliti amana ambayo Mwenyezi Mungu ameikabidhi jamii ya Waislamu duniani. Amana hii inahitaji jamii ya Waislamu kujitahidi kuifanya kauli ya Mwenyezi Mungu ishinde, kuthibitisha utawala wake wa uungu kuwa kamili, na kudumisha ukweli na haki. Sambamba na onyo hili kuna ukumbusho wa thawabu kubwa ambayo Mwenyezi Mungu amewawekea, na thawabu hiyo inazidi kwa mbali thamani ya mali na watoto: “Enyi mlioamini! Msimsaliti Mwenyezi Mungu na Mtume, wala msisaliti amana zenu kwa kujua. Jueni kwamba mali zenu na watoto wenu ni mtihani tu, na kwa Mwenyezi Mungu kuna malipo makubwa.” (Aya 27-28)

Another address to the believers follows. God knows that property and children may discourage people from giving the proper response to such a call as they tend to enhance traits of fear and miserliness. Therefore, the Qur’ān highlights the fact that property and children may be the subject of a trial and warns against weaknesses that may cause people to fail in such a trial. They may feel too reluctant to respond to the call of jihād, or to shoulder the responsibilities of the trust God placed in them and the pledges of loyalty they have given. To refrain from the fulfilment of such duties is a betrayal of God and His Messenger, and a betrayal of the trust God has assigned to the Muslim community on earth. This trust requires the Muslim community to strive to make God’s word triumphant, establish His Godhead as absolute, and maintain truth and justice. Coupled with this warning is a reminder of the great reward that God has in store for them which outweighs by far the value of property and children: “Believers, do not betray God and the Messenger, nor knowingly betray the trust that has been reposed in you. Know that your worldly goods and your children are but a trial, and that with God there is a great reward.” (Verses 27-28)

Kuacha majukumu ambayo Mwenyezi Mungu amelipa jamii ya Waislamu ni kumsaliti Mwenyezi Mungu na Mtume wake. Jambo la msingi katika imani ya Kiislamu ni kumpa Mwenyezi Mungu peke yake sifa ya uungu, kwa kufuata tu yale aliyotufikishia Mtume wake, Mtume Muĥammad ﷺ. Katika historia yote ya binadamu, watu hawakumkana Mwenyezi Mungu kabisa, lakini mara nyingi walimshirikisha naye washirika. Mara chache hili lilikuwa katika mfumo wa imani na ibada, lakini mfumo wa kuwapa wengine utawala na mamlaka pamoja naye ulikuwa wa kawaida zaidi. Kwa hiyo, jambo la msingi si kuwafanya watu waamini kwa Mwenyezi Mungu, bali kuifanya imani hiyo iwe safi, isiyo na upotoshaji wowote. Kauli ya "hakuna mungu isipokuwa Mwenyezi Mungu" ina maana kwamba Yeye ndiye mwenye mamlaka juu ya maisha yao duniani, kama wanavyokiri mamlaka yake katika ulimwengu. Hili limo katika kauli ya Qur'ani: {Naye ndiye Mungu mbinguni na Mungu ardhini.} () Jambo hili la msingi pia linamaanisha kwamba Mtume wa Mwenyezi Mungu ndiye chanzo pekee cha kufikisha yale anayotaka Mwenyezi Mungu kwa binadamu, na hii ina maana kwamba lazima wafuate amri na maelekezo yake yote ﷺ.