Mpito kutoka mwisho wa sehemu iliyotangulia hadi mwanzo wa hii ya sasa ni laini sana. Mwanzo wa hapa unaendelea kueleza hukumu kuhusu kupigana, ambazo zilianzishwa na aya chache za mwisho za sehemu iliyotangulia. Aya hizo zilikuwa hivi: “Waambie wasioamini kwamba wakiacha, yale yote yaliyopita yatasamehewa kwao; lakini wakiendelea [katika njia zao potofu], basi wakumbuke yaliyowapata watu wa aina yao katika zama zilizopita. Wapigane nao mpaka pasiwepo tena uonevu, na utii wote ufanywe kwa Mungu peke yake. Wakiacha, basi Mungu hakika anaona yote wanayoyafanya.”

The transition from the end of the previous passage to the beginning of the present one is very smooth. The beginning here continues to outline rulings concerning fighting, which were started with the last couple of verses in the previous passage. Those ran as follows: “Say to the unbelievers that if they desist, all that is past shall be forgiven them; but if they persist [in their erring ways], let them remember what happened to the like of them in former times. Fight them until there is no more oppression, and all submission is made to God alone. If they desist, God is certainly aware of all they do.

Lakini wakigeuka, basi jueni kwamba Mwenyezi Mungu ndiye Mola wenu Mlezi. Ni Mola Mlezi mzuri kama nini, na ni msaidizi mzuri kama nini!” (Aya 38–40) Aya ya kwanza katika kifungu hiki inaendeleza hukumu hizi, ikieleza zile zinazohusu ngawira zinazopatikana kwa sababu ya ushindi katika vita.

But if they turn away, know that God is your Lord Supreme. How splendid is this Lord Supreme, and how splendid is this giver of support.” (Verses 38—40) The opening verse in this passage continues these rulings, outlining those that apply to spoils that are gained as a result of victory in battle.

Lengo kuu la kampeni yoyote ya jihadi lilielezwa wazi katika kauli inayowaamuru waumini: "Piganeni nao hadi pasiwepo tena fitina, na dini yote iwe ya Mwenyezi Mungu peke yake." (Aya ya 39) Jihadi hufanywa kwa ajili ya Mungu, na kwa malengo maalum yanayohusiana na imani aliyoiteremsha Mungu na mfumo wa maisha aliouweka. Umiliki wa ngawira za vita pia umewekwa wazi, kwa kauli kwamba ni mali ya Mungu na Mtume Wake. Wapiganaji wenyewe hawana sauti katika jambo hili, ili juhudi zao zifanywe kwa ajili ya Mungu peke yake, ili kupata radhi Yake. Hata hivyo, mwelekeo wa Qur'ani hutoa kanuni za vitendo kwa hali halisi za kiutendaji. Ukweli unabaki kuwa kuna wapiganaji na ngawira za vita. Wapiganaji hutoka kwenda kwenye kampeni ya jihadi wakiwa tayari kutoa maisha yao na mali zao, wakijigharimia silaha na vifaa vyao wenyewe, na pia kuwapa vifaa wapiganaji wengine ambao hawawezi kununua silaha zao. Wapiganaji hao hao huchukua nyara ambazo ni matokeo tu ya subira na azma yao wenyewe. Kwa kuwa Mungu tayari ameitakasa mioyo yao na tamaa zozote kuhusu nyara hizo, akitangaza kwamba ni mali yake yote ya Mungu na Mtume Wake, sasa inafaa wapewe sehemu yake. Wao wanahisi kwamba zawadi hii mpya inatolewa kwao na Mungu na Mtume Wake ili kukidhi mahitaji ya kiutendaji na kutosheleza hisia halisi, bila kuacha nafasi yoyote ya mzozo kuhusu mgawanyo wake.

Fahamu kwamba theluthi moja ya kile mtakachopata kama nyara vitani ni ya Mwenyezi Mungu na ya Mtume, na kwa jamaa wa karibu, mayatima, masikini na msafiri aliyekwama. {Hili mnapaswa kulitekeleza} ikiwa mnamwamini Mwenyezi Mungu na yale tuliyoteremsha kwa mja wetu siku ya Furqan, siku ya kukutana kwa majeshi mawili. Mwenyezi Mungu ana uwezo juu ya kila kitu.” (Aya ya 41) Kuna mjadala mkubwa katika riwaya na miongoni mwa wanazuoni kuhusu mambo kadhaa yanayohusiana na maana ya aya hii. Mambo makuu ya mjadala ni kama ifuatavyo:

“Know that one-fifth of whatever booty you may acquire in war is for God and the Messenger, and for the near of kin, the orphans, the needy and the traveller in need. [This you must observe] if you believe in God and what We revealed to Our servant on the day when the true was distinguished from the false, the day when the two hosts met in battle. God has power over all things.” (Verse 41) Much controversy is found in reports and among scholars on several points relating to the meaning of this verse. The main points of debate are as follows:

• Je, "nyara za vita" zilizotajwa katika aya ya mwanzo ya sura ni sawa na "ngawira" iliyotajwa hapa, au ni vitu viwili tofauti? Maandishi ya Qur'ani yanatumia maneno mawili tofauti kuvitaja.

• Are the “spoils of war” mentioned in the opening verse of the sūrah the same as the “booty” mentioned here or are they two different things? The Qur’ānic text uses two different terms to refer to them.

• Kwa kuwa vinne vya tano hupewa wapiganaji na kugawanywa miongoni mwao, sehemu iliyobaki ya tano moja hugawanywa vipi? Je, sehemu ya tano moja inayomilikiwa na Mwenyezi Mungu nayo hugawanywa kwa zamu katika sehemu tano sawa? Ikiwa ni hivyo, mmoja wa hizo ni wa Mwenyezi Mungu, lakini je, sehemu hiyo ni sawa na ile ya Mtume wa Mwenyezi Mungu ﷺ? Au sehemu ya Mtume ﷺ ni tofauti?

• Since four-fifths are given to the fighters and divided among them, how is the remaining portion of one-fifth to be divided? Is the one-fifth portion that belongs to God to be divided in turn into five equal shares? If so, one of these belongs to God, but is this share the same as that which belongs to God’s Messenger? Or is the Messenger’s share a separate one?

• Je, sehemu ya Mtume (yaani, moja ya tano ya moja ya tano ya ngawira yote) ni yake binafsi? Au inahamishiwa kwa kila mtawala wa Kiislamu baada yake?

• Does the Messenger’s share (i.e. one-fifth of one-fifth of the whole booty) belong to him personally? Or is it transferred to every Muslim ruler after him?

• Je, sehemu iliyowekwa kwa “jamaa wa karibu” ni maalum kwa jamaa za Mtume ﷺ wa koo za Hāshim na ʿAbd al-Muṭṭalib, kama ilivyokuwa wakati wa Mtume ﷺ?

Kufuatia hili, tuna agizo la kudumu katika kauli ifuatayo: "[Hili lazima mlitekeleze] ikiwa mnamwamini Mungu na yale Tuliyomteremshia mja Wetu siku ya kutofautishwa kwa haki na batili, siku ambayo majeshi mawili yalikutana vitani. Mungu ana uwezo juu ya kila kitu." (Aya ya 41)

Following this, we have a permanent directive in the following statement: “[This you must observe] if you believe in God and what We revealed to Our servant on the day when the true was distinguished from the false, the day when the two hosts met in battle. God has power over all things.” (Verse 41)

Imani ya kweli ina dalili fulani muhimu zinazoithibitisha. Mwenyezi Mungu anaifanya kutambuliwa kwake kwa imani ya kweli kwa wapiganaji wa Badr kuwa kunategemea kukubali hukumu yake kuhusu suala la ngawira za vita. Wakikubali, basi wao ni waumini wa kweli kwa Mwenyezi Mungu na kwa kile alichoteremsha kwa Mtume wake ﷺ. Kwa hakika, kukubali huko ni udhihirisho wa vitendo wa imani.

True faith has certain essential indicators to prove it. God makes His recognition of true faith for the fighters in Badr conditional on their acceptance of His ruling on the question of the spoils of war. If they accept then they are truly believers in God and what He revealed to His Messenger. In fact such acceptance is a practical demonstration of faith.

Hivyo basi maana halisi ya imani imeelezwa wazi katika Qur'ani, bila kuacha shaka. Haikubali aina nyingi za tafsiri na maelezo yenye mabishano yaliyoletwa na madhehebu na makundi mbalimbali. Madhehebu hayo yalifungua njia ya hoja, mijadala ya kitaaluma na mabishano ya kimantiki, ambayo nayo yalipelekea tuhuma na tuhuma za kurudishiana. Ikawa inawezekana kumtia mtu alama ya kutokuwa muumini, na kujibu tuhuma hiyo hakukutegemea tena misingi iliyo wazi na ya msingi ya imani. Badala yake walitegemea upendeleo na hamu ya kushinda hoja dhidi ya wapinzani. Hivyo watu wakaanza kuwatuhumu wengine kwa kutokuamini kwa sababu ya kutofautiana katika mambo madogo madogo, huku wengine wakitafuta kukanusha tuhuma hizo kwa kufuata mistari mikali sana ya fikra na vitendo. Mitazamo yote miwili ilikuwa matokeo ya mazingira ya kihistoria. Imani ya kimungu ni wazi, imefafanuliwa vizuri, haina utata wala msimamo uliokithiri. Mtume ﷺ anasema: "Kuwa muumini wa kweli hakupatikani kwa kutamani tu. Imani ya kweli ni ile iliyo imara moyoni mwa mtu na ambayo kuaminika kwake kunathibitishwa kwa matendo." Kuwa muumini wa kweli kunahitaji kukubali sheria ya Mungu na kuitekeleza katika maisha halisi. Kinyume chake, kukataa sheria ya Mungu na kutekeleza sheria nyingine isiyo ile aliyoiweka, katika mambo makubwa au madogo, ni kukufuru.

The real meaning of faith is thus stated clearly in the Qur’ān, without equivocation. It does not admit anything of the wide variety of interpretations and controversial details introduced by the different schools and sects. Such schools opened the way for argument, academic controversy and logical debate, which led, in turn, to accusations and counter accusations. It then became possible to brand someone as an unbeliever and for the refutation of such an allegation to no longer rely on the clear and basic essentials of faith. Instead, they relied on prejudice and the need to score a point against opponents. Thus people began to accuse others of unbelief because of disagreement on points of detail, while others sought to refute such accusations by following very strict lines of thought and action. Both attitudes were products of historical circumstances. The divine faith is clear, well defined, free from ambiguity and extremism. The Prophet says: “To be a true believer does not come about through wishful thinking. True faith is that which is firmly rooted in one’s heart and to which credence is given by practice.” To be a true believer presupposes acceptance of God’s law and its implementation in real life. Conversely, the rejection of God’s law and the implementation of a law other than the one He has laid down, in matters large or small, constitutes unbelief.

Tunahitaji sasa kujadili maelezo ya Vita vya Badr kama "siku ambayo haki ilitofautishwa na batili," kama inavyopatikana katika aya ya kwanza ya sehemu hii.

We need now to discuss the description of the Battle of Badr as the “day when the true was distinguished from the false,” as it occurs in the first verse of the present passage.

Vita vya Badr, ambavyo vilianza na kumalizika kwa mpango, uongozi na msaada wa Mungu mwenyewe, kwa hakika vilikuwa kipimo cha kutofautisha kweli na uongo, kama wafasiri wengi wanavyosema. Hata hivyo, hapa tunazungumzia utofautishaji mpana zaidi na wa kina zaidi. Kweli, kama inavyokusudiwa hapa, ni ile kweli ya asili ambayo juu yake muundo wote wa mbingu na ardhi umesimama, pamoja na maumbile ya viumbe hai wote. Ni kweli inayowakilishwa katika dhana ya umoja wa Mungu, na kwamba Yeye pekee ndiye Mungu mwenye mamlaka kuu na utawala juu ya ulimwengu. Ni Yeye anayepanga kila kinachotokea. Kila kitu katika ulimwengu: mbingu, ardhi, vitu hai na visivyo hai, vinatii mamlaka yake ambayo hayakubali ushirika wa mtu yeyote. Mapenzi yake yanatekelezwa bila shaka. Uongo, kwa upande mwingine, ni wa kubahatisha, ingawa wakati wa Badr ulienea duniani kote, ukiweka ukungu juu ya macho ya watu hata wasiweze kutofautisha kweli ya asili. Pia uliunda miungu dhalimu iliyotawala maisha ya watu na kuendesha mambo yao. Hiyo ndiyo ilikuwa asili ya utofautishaji uliotokea Badr, wakati kweli ya asili ilipotenganishwa na uongo wa kidhalimu, ili visiweze tena kuchanganyikiwa.

The Battle of Badr, which started and finished according to God’s own planning, direction and help, was indeed a criterion of distinction between truth and falsehood, as most commentators say. However, we are speaking here of a distinction that is much wider and far more profound. The truth, as meant here, is that original truth on the basis of which the whole structure of the heavens and the earth is established, as also the nature of all living things. It is the truth represented in the concept of God’s oneness, and His being the only deity who has the overall sovereignty, and authority over the universe. It is He who plans all that takes place. Everything in the universe: the heavens, the earth, animate and inanimate objects submit to His authority that admits no partnership with anyone. His will is enforceable without question. Falsehood, on the other hand, is incidental, although at the time of Badr it spread over the whole earth, beclouding people’s vision so that they could not distinguish the original truth. It also created tyrannical deities that ruled over people’s lives and conducted their affairs. That was the nature of the distinction that took place at Badr, when the original truth was distinguished from the tyrannical falsehood so that they could no longer be confused.

Umuhimu mkubwa na wa kina wa utofautishaji kati ya haki na batili uliotokea Badr ulikuwa wa pande nyingi. Ulitenganisha haki na batili ndani ya nyoyo na dhamiri za watu. Hili lilitoa, kwa kweli, utofautishaji kamili kati ya tauhidi safi inayoweka mamlaka juu ya hisia, tabia, maadili, ibada na utiifu wa kibinadamu kwa Mungu peke yake, na shirki katika maumbo na aina zake zote. Hili kwa hakika linajumuisha utiifu wa kiakili kwa yeyote mwingine isipokuwa Mungu, iwe ni binadamu, tamaa, thamani ya kijamii au mila.

Katika hatua hii sura inarejea tena Vita vya Badr, ikielezea matukio na mambo yake kwa mtindo mzuri wa kupendeza, ili kuyaleta yote mbele ya macho yetu kama yanavyotokea. Pia inatuonyesha kwamba ni Mwenyezi Mungu aliyeendesha vita hivyo, hivyo kana kwamba tunaiona mkono wa Mungu ukiunda matukio yanapojiri. Zaidi ya hayo, sura inatuambia lengo lililo nyuma ya uamuzi wa Mungu wa kuamua mwenendo wa matukio.

At this point the sūrah refers once more to the Battle of Badr, portraying its scenes and events in a splendid style, to bring it all alive before our eyes. It also points out the fact that it was God who conducted the battle, so that we almost see God’s hand shaping events as they take place. Moreover, the sūrah tells us the purpose behind God’s determination of the course of events.

Kumbukeni [siku hiyo] mlipokuwa upande wa karibu wa bonde, nao walikuwa upande wa mbali zaidi, na msafara ukiwa chini yenu. Lau mngeliweka ahadi ya kukutana mahali hapo, mngelitofautiana kuhusu wakati halisi na mahali halisi. Lakini yote haya yalitokea ili Mwenyezi Mungu atimize jambo alilolipenda litimizwe, na ili yeyote aliyekusudiwa kuangamia aangamie kwa dalili iliyo wazi ya haki, na yeyote aliyekusudiwa kuishi aishi kwa dalili iliyo wazi ya haki. Mwenyezi Mungu bila shaka husikia yote na hujua yote. Mwenyezi Mungu aliwaonyesha kwako katika ndoto yako kuwa ni wachache kwa idadi. Lau angekuonyesha kuwa ni kikosi kikubwa, mngelivunjika moyo na hakika mngelibishana kuhusu la kufanya. Lakini Mwenyezi Mungu amekuepusha na hilo. Yeye anajua kikamilifu yaliyomo katika nyoyo za watu. Mlipokutana, alikufanya waonekane wachache machoni mwenu, kama vile alivyokufanya wewe uonekane kama kikosi kidogo machoni mwao, ili Mwenyezi Mungu atimize jambo alilolipenda litimizwe. Na mambo yote hurejea kwa Mwenyezi Mungu.

[Remember the day] when you were at the near end of the valley and they were at the farthest end, with the caravan down below you. If you had made prior arrangements to meet there, you would have differed on the exact timing and location. But it was all brought about so that God might accomplish something He willed to be done, and so that anyone who was destined to perish might perish in clear evidence of the truth and anyone destined to live might live in clear evidence of the truth. God certainly hears all and knows all. God made them appear to you in your dream as few in number. Had He shown them to you as a large force, you would have lost heart and would surely have been in dispute about what to do. But this God has spared you. He has full knowledge of what is in people’s hearts. When you actually met, He made them appear few in your eyes, just as He made you appear as a small band in their eyes, so that God might accomplish something He willed to be done. To God shall all things return.

(Aya 42-44)

Hizo ndizo fikra zinazojitokeza mara moja akilini tunapojaribu kuelewa kauli ya Mungu: "Ili yule aliyepangiwa kuangamia aangamie kwa ushahidi wa wazi wa ukweli, na yule aliyepangiwa kuishi aishi kwa ushahidi wa wazi wa ukweli." (Aya ya 42)

Such are the thoughts that come immediately to mind when we try to understand God’s statement: “So that anyone who was destined to perish might perish in clear evidence of the truth and anyone destined to live might live in clear evidence of the truth.” (Verse 42)

Hata hivyo, kauli hiyo pia inatoa maana nyingine.

However, the statement also imparts a different sense.

Ukweli kushinda katika vita kati ya wafuasi wake na wanaounga mkono batili, baada ya kuwa pia umeshinda mioyoni mwa watu, unasaidia kuweka mambo wazi mbele ya macho yetu. Hakuna utata wala mkanganyiko uliobaki baada ya ushindi wa Badr kuyafafanua mambo yote. Yeyote anayechagua kuangamia, yaani kukataa dini ya kweli, hana tena shaka yoyote kuhusu ukweli baada ya kuwa umejidhihirisha waziwazi. Vivyo hivyo, yeyote anayechagua kuishi, yaani kuikubali dini, hana shaka kwamba anafanya uchaguzi wake kwa kuupendelea ukweli ambao daima utapata msaada wa Mungu dhidi ya madhalimu wanaojaribu kuukandamiza.

That the truth achieved victory in the battle between its advocates and the supporters of falsehood, after it had also triumphed in people’s hearts, helps to put matters clearly in front of our eyes. No ambiguity or confusion is left after the victory at Badr has clarified all issues. Anyone who chooses to perish, i.e. rejects the true faith, no longer has any doubt concerning the truth after it had made its presence so clearly felt. Similarly, anyone who chooses life, i.e. embraces the faith, has no doubt that he is making his choice in favour of the truth which will always enjoy God’s support against the tyrants who try to suppress it.

Hii inaturudisha kwenye tulichosema katika utangulizi wetu tulipozungumzia haja ya kuanzisha kampeni ya jihadi ya kuiangamiza nguvu za uovu na udhalimu, na kuiwezesha haki kushinda. Jihadi kama hiyo husaidia kuifanya haki iwe wazi kwa wote, "ili yeyote aliyepangiwa kuangamia aangamie kwa ushahidi wazi wa haki, na yeyote aliyepangiwa kuishi aishi kwa ushahidi wazi wa haki." (Aya ya 42) Tena, ufahamu huu wa kauli hiyo unatufanya tuelewe kwa urahisi zaidi umuhimu wa kauli nyingine ya baadaye katika sura hii, ambayo inatoa agizo lifuatalo: "Jiandaeni dhidi yao kwa kila nguvu na farasi wa vita mtakaoweza kuwa nao, ili muwatie hofu adui wa Mungu, ambao ni adui zenu pia." (Aya ya 60) Kuweka vikosi katika hali ya tahadhari ili kuwatisha adui kunaweza kusaidia kuifanya haki iwe wazi katika baadhi ya nyoyo na akili ambazo zinaelewa tu lugha ya nguvu.

This takes us back to what we mentioned in our introduction when we spoke of the need to launch a jihād campaign to destroy the forces of evil and tyranny, and to enable the truth to triumph. Such jihād helps to make the truth clear to all, “so that anyone who was destined to perish might perish in clear evidence of the truth and anyone destined to live might live in clear evidence of the truth.” (Verse 42) Again, this understanding of the statement makes it easier for us to understand the significance of a later statement in this sūrah, in which the following directive is given: “Make ready against them whatever force and war mounts you can muster, so that you may strike terror into the enemies of God who are also your own enemies.” (Verse 60) Putting forces on the alert to frighten the enemy may help to make the truth clear in certain hearts and minds which only understand the language of force.

Huenda mkafanikiwa. Mtiini Mungu na Mtume Wake, wala msigombane, msije mkavunjika moyo na kupoteza nguvu zenu. Subirini wakati wa dhiki, kwani Mungu yu pamoja na wanaosubiri wakati wa dhiki. Msiwe kama wale waliotoka majumbani mwao wakiwa na kiburi cha kujiona, wakitafuta kuonekana na kusifiwa na watu. Wao huwazuia wengine njia ya Mungu; lakini Mungu anajua yote wanayoyafanya. Shetani aliwapambia matendo yao, akasema: Leo hakuna atakayewashinda, nami nitasimama imara pamoja nanyi.

you may be successful. Obey God and His Messenger and do not dispute with one another, lest you lose heart and your moral strength. Be patient in adversity, for God is with those who are patient in adversity. Do not be like those who left their homes full of self-conceit, seeking to be seen and praised by others. They debar others from the path of God; but God has knowledge of all that they do. Satan made their deeds seem fair to them, and said: No one can overcome you today, and I will stand firm by you.

Lakini majeshi mawili yalipoonana, yeye aligeuka kisigino chake na kusema: "Mimi sina uhusiano nanyi, kwani ninaona ambayo nyinyi hamyaoni. Ninamwogopa Mungu, kwani Mungu ni mkali wa kuadhibu." Wanafiki na wale ambao mioyoni mwao kuna ugonjwa walisema: "Imani yao imewadanganya watu hawa." Lakini yule anayemtegemea Mungu, basi anajua kwamba Mungu ni Mwenye nguvu, Mwenye hekima.

‘But when the two hosts came within sight of each other, he turned on his heels and said: ‘I am done with you, for I can see what you cannot. I fear God, for God is severe in retribution.’ The hypocrites and those in whose hearts there was disease said: Their faith has deluded these people.’ But he who puts his trust in God knows that God is Almighty, Wise. (Verses 45-49)

Katika aya hizi tunapata mambo mengi yenye kuvutia: mafundisho, kanuni, maelekezo, matukio na mitazamo; yote yakihusiana na vita. Mawazo, hisia na mawazo ya ndani yanayohitaji nafasi kubwa zaidi ili kuelezwa yanaonyeshwa hapa kwa uwazi mkubwa, katika mtindo wa kipekee wa Qur'ani. Yanaanza kwa kuwaelekea waumini, jambo ambalo ni mojawapo ya maelekezo mengi katika sura hii, yakiwaamuru kusimama imara wanapokutana na adui yao. Pia wanapaswa kujitahidi kupata kila kitu kinachohitajika ili kuhakikisha ushindi. Hii inajumuisha msimamo thabiti, kumkumbuka Mwenyezi Mungu mara kwa mara ili kudumisha uhusiano wao naye, kumtii Mwenyezi Mungu na Mtume wake, kuepuka mifarakano na ugomvi wa ndani, subira wakati wa shida, kuendelea kupigana vitani, na kujiepusha na kiburi, kujionyesha na kuwaudhi wengine.

In these verses we have a host of inspiring touches, rules, directives, scenes and attitudes; all relating to the battle. Ideas, feelings and inner thoughts are portrayed which normally need much greater space to describe, but they are all most vividly delineated here in the unique style of the Qur’ān. They start with an address to the believers, which is one of many in the sūrah, instructing them to stand firm when they meet their enemy. They should also try to acquire all that is needed to ensure victory. This includes a steadfast attitude, frequent remembrance of God to maintain their relationship with Him, obedience to God and His Messenger, avoidance of internal conflict and dispute, patience in adversity, perseverance in battle, and steering away from conceit, showing off and persecution of others.

Waumini walikuwa wameona Maquraishi wakiondoka majumbani mwao wamejaa kujiona, wakitamani kusifiwa na watu. Pia walishuhudia matokeo ya maonyesho hayo ya kiburi. Maquraishi walikusanya kiburi chao chote, nguvu zao zote na heshima yao yote ili kumpinga Mungu na Mtume wake. Mwishoni mwa siku, Maquraishi walirudi majumbani mwao wakiwa fedheha yao imeharibika, hadhi yao imevunjika na nguvu zao zote zimeangamizwa kabisa. Hapa Mungu anawakumbusha jumuiya ya waumini hali ya karibuni iliyowapa mengi ya kufikiria: “Msiwe kama wale waliotoka majumbani mwao wamejaa kujiona, wakitaka kuonekana na kusifiwa na watu. Wanawazuia watu na njia ya Mungu; lakini Mungu anajua yote wanayoyafanya.” (Aya ya 47)

The believers had just seen the Quraysh leave their homes full of self-conceit, eager to be praised by others. They also witnessed the consequences of such an arrogant demonstration. The Quraysh mustered all their pride, power and prestige to defy God and His Messenger. By the end of the day the Quraysh returned home with their pride tarnished, their prestige shattered and their might totally destroyed. Here God reminds the community of believers of a recent situation that gave them much to think about: “Do not be like those who left their homes full of self-conceit, seeking to be seen and praised by others. They debar others from the path of God; but God has knowledge of all that they do.” (Verse 47)

Kiburi chote, majivuno binafsi, na kutafuta sifa vilidhihirika wazi katika maneno ya Abū Jahl, aliyeongoza vikosi vya Quraysh katika vita hiyo, alipomwambia mjumbe wa Abū Sufyān.

All the arrogance, self-conceit, and praise-seeking were clear in what Abū Jahl, who commanded the Quraysh forces in the battle, said to Abū Sufyān’s messenger.

Huyu wa mwisho alikuwa kiongozi wa msafara wa biashara ambao Waislamu walitaka kuukamata ili kufidia mali yao iliyochukuliwa na Quraysh. Alipofanikiwa yeye na msafara wake kutoroka bila madhara kutoka kwa Waislamu waliokuwa wakiwafuatilia, alituma ujumbe kwa Abū Jahl akimwomba arudi pamoja na jeshi la Quraysh, kwa kuwa hapakuwa tena na sababu ya Quraysh kupigana na Waislamu. Abū Jahl akasema: “Hapana. Kwa Mungu hatutarudi majumbani mwetu mpaka tufike Badr. Tutakaa huko siku tatu, tukichinja ngamia kwa chakula, tukiwalisha wote watakaotujia, tukinywa mvinyo na kusikiliza muziki na waimbaji. Waarabu watatuogopa milele.” Mjumbe wa Abū Sufyān alipomweleza Abū Sufyān jibu la Abū Jahl, alisema: “Ole wao watu wangu. Huu ni mwenendo wa `Amr ibn Hishām (yaani Abū Jahl). Hataki kurudi kwa sababu alijiweka usukani na kutenda dhuluma. Dhuluma huleta aibu na mkosi. Muĥammad akishinda vita, sisi tutadhalilishwa.” Abū Sufyān alikuwa mtu mwenye busara ya mbele: Muĥammad (ﷺ) alipata ushindi mkubwa, na wasioamini walidhalilishwa vibaya kutokana na kiburi chao, dhuluma yao, na kuwazuia watu wengine kuingia katika njia ya Mungu. Vita vya Badr vilikuwa pigo kubwa sana kwao. “Mungu anajua yote wanayoyafanya.” Hakuna kinachomtoroka. Wala nguvu zao haziwezi kusimama mbele ya uwezo wake. Yeye huwashinda na anajua matendo yao yote.

Wakati Shetani alipokuwa akifanya kazi kwa bidii, akijaribu kuwapotosha wasioamini na kuwahimiza kutoka kwa wingi kwenda kupigana na waumini kisha kuwaacha wakati wa mahitaji yao, wanafiki na wale walio na ugonjwa moyoni walidhani mabaya zaidi kuhusu hatima ambayo Waislamu wangekabiliana nayo. Waliwatazama kundi dogo la waumini likikabiliana na jeshi lenye nguvu zaidi sana. Wakifikiri kwa mtazamo wa mambo ya kimwili tu, walihisi kwamba waumini walijiletea maangamizi ya kusikitisha, wakidanganywa na imani yao, wakidhani kwamba imani ingewaletea ushindi au angalau kuwapa ulinzi: “Wanafiki na wale ambao mioyoni mwao mna ugonjwa walisema: ‘Dini yao imewadanganya watu hawa.’” (Aya ya 49) Baadhi ya wanazuoni wanasema kuhusu kundi hili kwamba walikuwa watu wa Makka waliokuwa wakiangalia Uislamu kwa jicho la kibali lakini walisimama kabla ya kuukubali. Walitoka pamoja na jeshi la Quraysh, wakiwa hawana uhakika wa msimamo wao wenyewe. Walipogundua jinsi majeshi ya wasioamini yalivyokuwa na nguvu zaidi, walisema hayo kuhusu Waislamu.

While Satan was working hard, trying to delude the unbelievers and encouraging them to go out in force to fight the believers then abandoning them at their time of need, the hypocrites and those who were sick at heart thought the worst of what fate the Muslims would be facing. They looked at the small band of believers facing up to a much superior force. Thinking only in material terms, they felt that the believers brought upon themselves a woeful doom, deluded by their faith, thinking that faith would bring them victory or at least give them protection: “The hypocrites and those in whose hearts there was disease said: ‘Their faith has deluded these people.’“ (Verse 49) Some scholars say about this group that they were Makkans who looked favourably upon Islam but who stopped short of accepting it. They went out with the Quraysh army, uncertain of their own attitude. When they realized how superior the forces of the unbelievers were they said this about the Muslims.

Wanafiki na wale walio na maradhi moyoni hawawezi kuelewa sababu halisi za kushindwa au kushinda. Wao huangalia tu mwonekano wa mambo, na hawana njia ya kuelewa asili halisi ya kitu chochote ambacho hakionekani kwa macho. Hawawezi kuthamini nguvu ya imani na athari zinazotokana na kumtegemea Mungu na kumtumainia Yeye. Hawaoni jinsi waumini wasivyoweza kushindwa na nguvu ambazo hazitegemei imani thabiti kwa Mungu. Kwa hiyo, inaeleweka kwamba wanadhani waumini wamedanganyika kwa imani yao, na kwamba wanajiangamiza wenyewe walipokabiliana na jeshi lenye nguvu zaidi kuliko wao.

The hypocrites and those who are sick at heart are unable to understand the true causes of defeat or victory. They only look at appearances and have no means of understanding the true nature of anything that is not physically apparent. They cannot appreciate the power of faith and what effect trusting God and relying on Him bring about. They cannot see how believers cannot be overawed by forces that do not rely on a firm belief in God. Hence it is understandable that they should think the believers to be deluded by their faith, bringing themselves to ruin as they faced a far superior force.

Katika hatua hii sura inaonyesha tukio la uingiliaji wa moja kwa moja wa Mwenyezi Mungu katika vita. Tunawaona malaika wakitenda kwa amri ya Mwenyezi Mungu na kwa idhini Yake, wakiwakemea makafiri na kuwaadhibu. Wanazichukua roho zao kwa ukali mkubwa na kuwapa aina ya matibabu inayostahiki kiburi na majivuno yao. Hata katika nyakati ngumu zaidi wanawakumbusha matendo yao maovu na kuwaambia hatima yao isiyoepukika. Hakuna dhuluma katika yale wanayokaribia kuyapata. Ni yale tu wanayostahiki. Tukio hili linapoonyeshwa, sura inafuatia kwa kauli inayofafanua kwamba kuwaadhibu makafiri kwa maovu yao ni sheria ya kudumu ambayo Mwenyezi Mungu ameiweka: "Kama mtindo wa watu wa Firauni na wale waliokuwa kabla yao." (Aya ya 52 na 54) "Hii ni kwa sababu Mwenyezi Mungu habadilishi neema Anazowapa jamii mpaka wao wabadilishe yaliyo katika nyoyo zao." (Aya ya 53)

At this juncture the sūrah portrays a scene of God’s direct intervention in the battle. We see the angels acting on God’s instructions and by His permission, reproaching the unbelievers and meting out punishment to them. They gather their souls in a very harsh manner and dole out to them the sort of treatment that befits their arrogance and conceit. Even in the most difficult of times they remind them of their evil deeds and tell them of their inevitable destiny. There is no injustice in what they are about to suffer. It is only what they deserve. When this scene is painted, the sūrah follows it by a statement making clear that punishing the unbelievers for their misdeeds is a constant law that God has set into operation: “Like Pharaoh’s people and those who lived before them.” (Verses 52 and 54) “This is because God would never alter the favours He bestows on a community unless they change what is in their hearts.” (Verse 53)

Ni kwa mujibu wa sheria hii ambayo Yeye alimwadhibu Firauni na watu wake, na kwa mujibu wake Yeye huwaadhibu watu au jamii yoyote yenye hatia ya aina hiyo hiyo ya kitendo: “Kama ungeweza kuona jinsi malaika wanavyozikusanya roho za makafiri. Wanawapiga usoni na migongoni na [kusema]: ‘Onjeni adhabu ya moto, kwa sababu ya yale mliyoyatenda kwa mikono yenu. Mungu hamdhulumu kamwe waja Wake.’ Kama watu wa Firauni na wale waliokuwa kabla yao, waliikanusha ishara za Mungu; hivyo Mungu akawaadhibu kwa dhambi zao. Mungu ni Mwenye nguvu, Mkali wa kuadhibu. Hii ni kwa sababu Mungu habadilishi kamwe neema alizowapa jamii mpaka wao wabadilishe yaliyomo nyoyoni mwao. Mungu husikia yote, na hujua yote. Kama watu wa Firauni na wale waliokuwa kabla yao, waliyakataa ishara za Mola wao; basi Tukawaangamiza kwa dhambi zao, kama Tulivyowazamisha watu wa Firauni. Wote walikuwa wenye kudhulumu.” (Aya 50-54)

It is according to this law that He took Pharaoh and his people to task, and according to it He takes to task any person or community guilty of the same type of action: “If you could but see how the angels gather up the souls of the unbelievers. They strike them on their faces and their backs and [say]: ‘Taste the punishment of burning, in return for what your own hands have committed. Never does God do any injustice to His servants.’ Like Pharaoh’s people and those who lived before them, they denied God’s revelations; so God took them to task for their sins. God is mighty, severe in retribution. This is because God would never alter the favours He bestows on a community unless they change what is in their hearts. God hears all and knows all. Like Pharaoh’s people and those who lived before them, they disbelieved in their Lord’s revelations; so We destroyed them for their sins, as We caused Pharaoh’s people to drown. They were wrongdoers all.” (Verses 50-54)

Mwenyezi Mungu alikuwa amewaneemesha kwa fadhila Zake, akiwapa riziki nyingi, akiwapa uwezo, na kuruhusu vizazi vyao virithiane. Haya yote Mwenyezi Mungu huwapa wanadamu ili awajaribu, ili wachague kama watamshukuru kwa neema Zake au la. Lakini wao walichagua kutokushukuru, wakimkana Mwenyezi Mungu na kutumia neema Zake kufanya dhuluma. Walihisi kwamba uwezo waliopewa ni wao kwa haki, wakazikataa ufunuo wa Mwenyezi Mungu. Kwa hiyo walistahili adhabu yao kali kulingana na sheria ambayo Mwenyezi Mungu aliiweka kufanya kazi. Basi, Mwenyezi Mungu aliibadilisha neema ambazo alikuwa amewapendelea nazo, akawaangamiza kabisa: {Hii ni kwa sababu Mwenyezi Mungu habadilishi neema alizowapa jamii yoyote mpaka wao wabadilishe yaliyo katika nyoyo zao. Mwenyezi Mungu ni Msikizi, Mjuzi.} {Kama watu wa Firauni na wale waliokuwa kabla yao, walizikanusha ishara za Mola wao; kwa hiyo Tukawaangamiza kwa dhambi zao, na Tukawazamisha watu wa Firauni. Wote walikuwa madhalimu.} (Aya 53-54)

God had bestowed His grace on them, giving them plenty of provisions, granting them power, and allowing their generations to follow one another. All this God grants to human beings to test them so that they may choose whether to be grateful to Him for His blessings or not. But they chose to be ungrateful, denying God and using His blessings to tyrannize. They felt that the power they were given was theirs by right and they denied God’s revelations. Hence they deserved their severe punishment in accordance with the law God had set in operation. Therefore, God altered the blessings with which He had favoured them, and destroyed them altogether: “This is because God would never alter the favours He bestows on a community unless they change what is in their hearts. God hears all and knows all. Like Pharaoh’s people and those who lived before them, they disbelieved in their Lord’s revelations; so We destroyed them for their sins, as We caused Pharaoh’s people to drown. They were wrongdoers all.” (Verses 53-54)

Mungu aliwaangamiza tu baada ya kuzikataa ishara zake. Hakuwaadhibu kwa maangamizi kabla ya hapo, ingawa walikuwa makafiri, kwa sababu yeye ni Mwenye Huruma, Mwenye Rehema: "Hatutamwadhibu mtu yeyote mpaka tumtume Mtume." (17: 15) Watu wa Firauni na wale waliotangulia kabla yao, ambao walichukua msimamo uleule wa kuzikataa ishara za Mungu na kupata adhabu ya maangamizi, wameelezwa hapa kuwa "wadhalimu". Hii ni matumizi yanayojirudia sana katika Qur'ani, ambapo kukataa imani au kumshirikisha Mungu na washirika kunaelezwa kuwa "udhalimu".

God destroyed them only after they had denied His revelations. He did not punish them with destruction prior to that, although they were unbelievers, because He is Compassionate, Merciful: “We would never inflict punishment on anyone until We have sent a Messenger.” (17: 15) Pharaoh’s people and those who had gone before them adopting the same attitude of denying God’s revelations and suffering the punishment of destruction are described here as “wrongdoers”. This is a very frequent usage in the Qur’ān, depicting the rejection of the faith or the association of partners with God as “wrongdoing”.