Kama Sūrah 2-5, zilizojadiliwa katika Juzuu I—IV, sūrah hii iliteremshwa katika kipindi cha Madinah cha utume wa Mtume ﷺ, ilhali Sūrah 6 na 7, zilizojadiliwa katika Juzuu V na VI, ziliteremshwa mapema zaidi wakati Mtume ﷺ alipokuwa bado Makkah. Kama ilivyo wazi tayari, mbinu yetu katika tafsiri hii ni kufuata mpangilio uliotumiwa katika Qur'ani, badala ya mpangilio wa kihistoria wa kuteremshwa. Kwanza, haiwezekani kuwa na uhakika kamili kuhusu wakati wa kuteremshwa kwa kila sūrah, isipokuwa kwa maneno ya jumla yanayoonyesha kwamba sūrah moja ni ya Makkah na nyingine ni ya kipindi cha Madinah, na hata hapo kuna tofauti fulani za maoni. Kujaribu kubainisha mpangilio kamili wa wakati kila aya, sehemu au sūrah ilipoteremshwa ni jambo lisilowezekana kivitendo, ingawa kwa idadi ndogo ya aya tunazo riwaya zilizothibitishwa kuhusu wakati kamili wa kuteremshwa kwake.

Like Sūrahs 2-5, discussed in Volumes I—IV, this sūrah was revealed in the Madinah period of the Prophet’s mission, while Sūrahs 6 and 7, discussed in Volumes V and VI, were revealed earlier when the Prophet was still in Makkah. As is already clear, our approach in this commentary is to follow the order adopted in the Qur’ān, in preference to the chronological order of revelation. For one thing, it is not possible to be absolutely certain about the time of revelation of each sūrah, except in general terms indicating that one sūrah is a Makkan revelation and another belongs to the Madinah period, but even then there are some differences of views. To try to determine the exact order of when each verse, passage or sūrah was revealed is practically impossible, despite the fact that in the case of a small number of verses we have confirmed reports concerning the exact time of revelation.

Ingawa juhudi za kufuatilia mpangilio wa kihistoria wa ufunuo (nuzūl) wa Qur'ani zina thamani katika kujaribu kubaini mwenendo wa harakati ya Kiislamu wakati wa Mtume ﷺ, ukosefu wa ushahidi wa wazi na thabiti unazifanya juhudi hizi kuwa ngumu na zenye matatizo. Hitimisho tunaloweza kufikia daima litabaki si la uhakika, na linaweza kuleta matokeo mazito au yasiyo sahihi. Kwa sababu hiyo, nimechagua kuiwasilisha Qur'ani kwa mpangilio wa jadi ulioko katika nakala asili iliyokamilishwa wakati wa 'Uthmān, Khalifa wa tatu. Hata hivyo, ninajaribu kuangalia matukio ya kihistoria yanayohusiana na ufunuo wa kila sūrah, nikifahamu kwamba hili linaweza kufanywa kwa ujumla na kwa namna ya kukisia tu. Kwa kufanya hivyo, ninajaribu tu kutoa wazo la jumla na la kukisia kuhusu hali zilizopelekea ufunuo wa kila sūrah.

Valuable as the endeavour to trace the chronological order of revelation may be in trying to establish the pattern of progress of the Islamic movement at the time of the Prophet, the lack of clear and firm evidence makes this endeavour both hard and problematic. The conclusions that we may arrive at will always remain uncertain, and could lead to serious or erroneous results. Therefore, I have chosen to present the Qur’ān in the traditional order given in the original copy finalized at the time of `Uthmān, the third Caliph. However, I try to look at the historical events associated with the revelation of each sūrah, knowing that this can only be done in general and tentative terms. In so doing, I am only trying to give a general and tentative idea of the circumstances leading to the revelation of each sūrah.

Sūrah hii, al-Anfāl, au Nyara za Vita, iliteremshwa baada ya Sūrah 2, Al-Baqarah (Ng'ombe), muda mfupi baada ya Vita vya Badr, ambavyo vilifanyika katika Ramadhani, mwaka wa pili wa kalenda ya Kiislamu, takriban miezi 19 baada ya Mtume ﷺ kuhama kwenda Madina. Hata hivyo, tunaposema kwamba iliteremshwa baada ya Sūrah 2, kauli hiyo haitoi picha kamili, kwa sababu Sūrah 2 haikuteremshwa yote kwa mara moja. Baadhi ya aya zake ziliteremshwa mapema katika kipindi cha Madina, na nyingine kuelekea mwisho wake, katika kipindi cha takriban miaka tisa. Sūrah hii ya al-Anfāl iliteremshwa kati ya tarehe hizi mbili, wakati Sūrah 2 ilikuwa bado katika mchakato wa kukamilika. Hii ilimaanisha kwamba aya moja ingeteremshwa na kuwekwa mahali pake panapofaa, kwa mujibu wa amri ya Mwenyezi Mungu iliyotolewa kupitia Mtume ﷺ. Kwa kawaida, hata hivyo, tunapo sema kwamba sūrah fulani iliteremshwa tarehe fulani, tunarejelea tu mwanzo wa uteremsho wake.

This sūrah, al-Anfāl, or The Spoils of War, was revealed after Sūrah 2, The Cow, shortly after the Battle of Badr which took place in Ramađān, in the second year of the Islamic calendar, approximately 19 months after the Prophet’s migration to Madinah. However, when we say that it was revealed after Sūrah 2, our statement does not give a complete picture, because Sūrah 2 was not revealed in full on one occasion. Some of its passages were revealed early in the Madinan period, and some towards its end, stretching over a period of nearly nine years. The present sūrah, al- Anfāl, was revealed sometime between these two dates, while Sūrah 2 was still in the process leading to its completion. This meant that a passage would be revealed and placed in its appropriate position, according to divine instruction given through the Prophet. Normally, however, when we say that a particular sūrah was revealed on such and such date, we are simply referring to the beginning of its revelation.

Baadhi ya riwaya zinaonyesha kwamba aya ya 30 hadi 36 zilishushwa Makkah, kwa sababu zinataja matukio yaliyotokea huko kabla ya Hijra ya Mtume ﷺ kwenda Madinah. Hata hivyo, hilo halitoshi kuwa sababu ya kuhitimisha hivyo. Aya nyingi zilizoshushwa Madinah hutaja matukio ya kipindi cha Makkah. Katika sūrah hii, aya ya 26 ni mfano wa jambo hilo. Zaidi ya hayo, aya ya 36, ambayo ndiyo ya mwisho katika kifungu kinachodaiwa kushushwa Makkah, inaeleza jinsi washirikina walivyotenga mali kwa ajili ya kujiandaa na Vita vya Uhud, vita ambavyo vilifanyika baada ya kushindwa kwao Badr.

Some reports suggest that verses 30-36 were revealed in Makkah, since they refer to events that took place there before the Prophet’s migration to Madinah. This, however, is not a sufficient reason to draw such a conclusion. Many are the verses revealed in Madinah that refer to past events from the Makkan period. In this sūrah, verse 26 provides such a case. Moreover, verse 36, the last one in the passage claimed to have been revealed in Makkah, speaks of how the idolaters allocated funds to prepare for the Battle of Uĥud, which took place after their defeat at Badr.

Ripoti zinazodai kwamba aya hizi zilikuwa ufunuo wa Makka pia zinataja mazungumzo ambayo hayawezekani sana. Zinasema kwamba "Abū Ţālib, ami yake Mtume ﷺ aliyempa ulinzi, alimuuliza Mtume ﷺ: 'Watu wako wanapanga nini dhidi yako?' Akajibu: 'Wanataka kunirogelea, au kunifukuza au kuniua.' Akasema: 'Nani amekwambia hayo?' Mtume ﷺ akajibu: 'Mola wangu.' Kisha Abū Ţālib akasema: 'Mola wako ni mzuri. Mtunze.' Mtume ﷺ akasema: 'Mimi namtunza! La, bali Yeye ndiye anayenitunza vizuri.' Kama maoni juu ya hili, aya ya 26 ikateremshwa, ikisema: {Kumbukeni mlipokuwa wachache na wanyonge katika nchi, mkihofu watu wasije wakawanyakua: basi Yeye akawapa hifadhi, akawaimarisha kwa msaada wake, na akawaruzuku mambo mema mengi ili mpate kushukuru.} (Aya ya 26)"

The reports that claim that these verses were a Makkan revelation also mention a conversation that is highly improbable. They mention that “Abū Ţālib, the Prophet’s uncle who provided him with protection, asked the Prophet: ‘What are your people plotting against you?’ He answered: ‘They want to cast a magic spell on me, or to banish or kill me.’ He said: ‘Who told you this?’ The Prophet replied: `My Lord.’ Abū Ţālib then said: ‘Your Lord is a good one. Take care of him.’ The Prophet said: ‘I take care of Him! No, it is He who takes good care of me.’ By way of comment on this, verse 26 was revealed, saying: “Remember when you were few and helpless in the land, fearful lest people do away with you: how He sheltered you, strengthened you with His support and provided you with many good things so that you might be grateful.” (Verse 26)

Ibn Kathīr anataja riwaya hii na kuikataa, akisema: "Hili haliwezekani sana, kwa sababu aya hii ilishushwa Madina. Zaidi ya hayo, tukio lote, wakati Quraysh walipokusanya kikao cha wakuu wao kujadili jinsi wangeweza kumwondoa Mtume ﷺ, na mapendekezo yao ya kumfunga, kumfukuza au kumuua, lilifanyika usiku wa kuhama kwa Mtume ﷺ, takriban miaka mitatu baada ya kifo cha Abū Ţālib. Abū Ţālib alipofariki, Mtume ﷺ alipoteza mjomba wake aliyempa msaada na ulinzi kamili. Hivyo Quraysh waliweza kumdhulumu na kupanga njama ya kumuua." Muĥammad ibn Isĥāq, mwandishi wa wasifu wa Mtume ﷺ wa mapema sana, anapokea riwaya kadhaa ndefu kwa mapokezi ya Ibn `Abbās, binamu wa Mtume ﷺ ambaye alikuwa mwanachuoni mashuhuri, kuhusu njama hizi za Quraysh. Anahitimisha kwa kusema:

Ibn Kathīr mentions this report and discounts it, saying: “This is highly improbable, because this verse was revealed in Madinah. Besides, the entire event, when the Quraysh convened a meeting of its notables to discuss how they could get rid of the Prophet and the suggestions they made of imprisoning, banishing or killing him, took place on the eve of the Prophet’s migration, about three years after Abū Ţālib’s death. When Abū Ţālib died, the Prophet lost his uncle who had given him full support and protection. The Quraysh were thus able to abuse him and concoct a plot to kill him.” Muĥammad ibn Isĥāq, a very early biographer of the Prophet, transmits a couple of long reports on the authority of Ibn `Abbās, the Prophet’s cousin who was an eminent scholar, concerning these plots by the Quraysh. He concludes by saying:

"Kisha Mwenyezi Mungu akampa ruhusa ya kuondoka. Baada ya kutulia Madina, Akamteremshia sura iitwayo al-Anfāl, akimkumbusha neema yake: {Kumbukeni pale makafiri walipokuwa wakipanga njama dhidi yako, wakitaka kukufunga, au kukuua, au kukufukuza. Hivyo wao wanapanga njama, nami ninapanga mipango; na Mwenyezi Mungu ndiye mbora wa wanaopanga mipango.} (Aya ya 30)"

“God then gave him permission to depart. After he settled in Madinah, He revealed to him the sūrah entitled al-Anfāl, reminding him of His grace: “Remember how the unbelievers were scheming against you, seeking to keep you in chains or have you slain or banished. Thus they plot and plan, but God also plans. God is above all schemers.” (Verse 30)

Hadithi hii ya Ibn `Abbās inaendana vizuri na maana ya jumla ya sura nzima, pamoja na makumbusho yake kwa Nabii ﷺ na Maswahaba zake kuhusu neema ya Mwenyezi Mungu. Wanapozikumbuka neema hizi za Mungu, wanahamasika kutekeleza wajibu wao, kupigana na maadui wa dini yao, na kusimama imara. Kwa hiyo, kusema kwamba sura yote iliteremshwa baada ya Waislamu kuhama kwenda Madina ni sahihi zaidi.

This report by Ibn `Abbās fits well with the general text of the complete sūrah, and its reminders to the Prophet and his companions of His grace. When they remember these aspects of God’s grace, they are motivated to fulfil their duty, fight the enemies of their faith and stand firm. Hence, to say that the whole sūrah was revealed after the Muslims’ migration to Madinah is more accurate.

Sura hii inahusu Vita vya Badr kama mada yake kuu. Vita hivi, hali zake, matokeo yake na athari zake katika historia ya binadamu ni alama kubwa katika maendeleo ya harakati ya Kiislamu. Mungu anailezea vita hivi kuwa ni "siku ambayo haki ilitofautishwa na batili, siku ambayo majeshi mawili yalikutana vitani." (Aya ya 41)

This sūrah takes up the Battle of Badr as its subject matter. This battle, its circumstances, results and effects on human history constitute a major landmark in the progress of the Islamic movement. God describes this battle as “the day when the true was distinguished from the false, the day when the two hosts met in battle.” (Verse 41)

Pia hukumfanya kuwa mpaka wa kutenganisha si tu katika maisha haya au katika historia ya binadamu, bali pia katika maisha ya Akhera. Anasema katika Qur'ani: "Hawa ni makundi mawili yanayogombana kuhusu Mola wao. Kwa wale waliokufuru, zitakatwa nguo za moto; na maji yanayochemka yatamwagwa juu ya vichwa vyao, yakiyeyusha yote yaliyomo tumboni mwao na ngozi zao. Zaidi ya hayo, watakuwa na mikono ya chuma. Kila watakapotaka kutoka kwa uchungu wao, watarudishwa humo, nao wataambiwa: 'Onjeni adhabu ya moto.' Hakika Mungu atawaingiza wale walioamini na kutenda mema katika mabustani yapitayo chini yake mito, ambamo watapambwa kwa vikuku vya dhahabu na lulu, na ambamo hariri itakuwa mavazi yao. Kwa kuwa waliongozwa kwenye maneno bora; na hivyo wakaongozwa kwenye njia inayompeleka Yule ambaye sifa zote ni Zake." (22: 19-24) Baadhi ya riwaya zinaonyesha kwamba aya hizi zinazungumzia majeshi mawili yaliyokutana vitani Badr. Hii inathibitisha kwamba vita hivi ndivyo kigezo ambacho watu watatofautishwa nacho katika maisha ya Akhera. Kauli hii ya Mungu Mtukufu inatosha kutupa wazo wazi la umuhimu wa siku ile ya vita. Tutajaribu kutoa wazo la thamani yake kubwa tunapojadili vita, matukio yaliyoitangulia na matokeo yake.

He also makes it the parting point not merely in this life or in human history, but also in the life to come. He says in the Qur’ān: “These two adversaries have become engrossed in contention about their Lord. For the unbelievers garments of fire shall be cut out; and scalding water will be poured over their heads, melting all that is in their bellies and their skin. In addition, there will be grips of iron for them. Whenever, in their anguish, they try to get out, they are returned there, and will be told: ‘Taste the torment of fire.’ God will certainly admit those who believe and do righteous deeds into gardens through which running waters flow, wherein they will be adorned with bracelets of gold and pearls, and where silk will be their raiment. For they were guided to the best of words; and so they were guided to the way that leads to the One to whom all praise is due.” (22: 19-24) Some reports suggest that these verses speak of the two hosts that met in battle at Badr. This confirms that this battle provides the criterion by which people shall be distinguished in the life to come. This statement by God Almighty is sufficient to give us a clear idea of the importance of that day of battle. We will try to give an idea of its great value as we discuss the battle, the events leading to it and its outcome.

Waandishi wenye mtazamo wa kushindwa na wa kujitetea, wanaojaribu kutetea jihadi ya Kiislamu, mara nyingi huchanganya kanuni mbili zilizo tofauti wazi. Ya kwanza ni kwamba Uislamu unasimama wazi dhidi ya kulazimisha watu kukubali imani yoyote mahususi, wakati ya pili ni mbinu yake inayolenga kuondoa nguvu za kisiasa na kimali zinazojaribu kuzuia kuwafikia watu, ili wasiweze kujisalimisha kwa Mwenyezi Mungu. Hizi ni kanuni zilizo wazi kabisa kuwa tofauti, na hazipaswi kamwe kuchanganywa. Lakini ni kwa sababu ya mtazamo wao wa kushindwa ndipo waandishi kama hao wanajaribu kuifunga jihadi katika kile kinachoitwa leo ‘vita vya kujihami’. Hata hivyo, jihadi ya Kiislamu ni jambo lenye tofauti kabisa, lisilohusiana na vita ambavyo watu wanapigana leo, wala na nia zao wala namna zinavyowasilishwa. Nia za jihadi ya Kiislamu zinaweza kupatikana ndani ya asili ya Uislamu, nafasi yake katika maisha ya binadamu, na malengo ambayo Mwenyezi Mungu ameyaweka kwa ajili yake, na kwa ajili ya kuyafikia ambayo ametuma Mjumbe wake wa mwisho ﷺ pamoja na ujumbe wake kamili.

Writers with a defeatist and apologetic mentality who try to defend Islamic jihād often confuse two clearly different principles. The first is that Islam comes out clearly against forcing people to accept any particular belief, while the second is its approach that seeks to remove political and material forces that try to prevent it from addressing people, so that they may not submit themselves to God. These are clearly distinct principles that should never be confused. Yet it is because of their defeatism that such writers try to limit jihād to what is called today ‘a defensive war’. But Islamic jihād is a totally different matter that has nothing to do with the wars people fight today, or their motives and presentation. The motives of Islamic jihād can be found within the nature of Islam, its role in human life, the objectives God has set for it and for the achievement of which He has sent His final Messenger with His perfect message.

Tunaweza kuelezea imani ya Kiislamu kama tangazo la ukombozi wa binadamu kutoka utumwani kwa viumbe, pamoja na utumwa wa matamanio ya nafsi ya mwanadamu. Pia inatangaza kwamba uungu wote na ubwana wote katika ulimwengu wote ni wa Mungu peke yake. Hili ni changamoto kwa mifumo yote inayompa mwanadamu mamlaka kwa namna yoyote ile. Kwa kweli, ni uasi dhidi ya hali yoyote ya kibinadamu ambapo mamlaka, au hata uungu, hupewa binadamu. Hali inayompa binadamu mamlaka ya mwisho humwinua binadamu huyo hadi hadhi ya miungu, na hivyo kunyakua mamlaka ya Mungu mwenyewe. Kama tangazo la ukombozi wa binadamu, Uislamu maana yake ni kurudisha mamlaka ya Mungu kwake Yeye, na kukataa wanyakuzi wanaotawala jamii za binadamu kwa kufuata sheria zilizotungwa na wanadamu. Kwa njia hii, hakuna binadamu anayewekwa katika nafasi ya ubwana juu ya watu wengine. Kutangaza mamlaka na utawala wa Mungu kunamaanisha kuondoa ufalme wote wa kibinadamu na kuanzisha utawala wa Mungu, Bwana wa ulimwengu. Kwa maneno ya Qur'ani: {Naye ndiye Mungu mbinguni na Mungu ardhini.} () {Hukumu zote ni za Mungu peke yake. Ameamuru msiabudu isipokuwa Yeye. Hiyo ndiyo dini iliyo sawa, lakini watu wengi hawajui.} () Sema:

Tunapoelewa asili ya Uislamu, kama ilivyoelezwa tayari, tunatambua kwamba jihadi, yaani kujitahidi katika njia ya Mwenyezi Mungu, lazima ichukue pia sura ya kijeshi pamoja na sura yake ya kulingania. Tutatambua zaidi kwamba jihadi haikuwahi kuwa ya kujihami, kwa maana finyu ambayo neno `vita vya kujihami' kwa kawaida huashiria leo.

When we understand the nature of Islam, as it has already been explained, we realize the inevitability of jihād, or striving for God’s cause, taking a military form in addition to its advocacy form. We will further recognize that jihād was never defensive, in the narrow sense that the term `defensive war’ generally denotes today.

Ni katika maana hii finyu ambapo wanaosalimu amri wanaosalimu amri kwa shinikizo la hali ya sasa na kwa mashambulizi ya ujanja ya Waorientalisti wanaosisitiza. Kwa hakika, dhana ya kufanya juhudi, au jihadi, katika njia ya Mwenyezi Mungu inawakilisha harakati chanya inayolenga kumkomboa mwanadamu duniani kote, ikitumia njia zinazofaa kukabiliana na kila hali katika kila hatua.

It is this narrow sense that is emphasized by the defeatists who succumb to the pressure of the present circumstances and to the Orientalists’ wily attacks. Indeed the concept of striving, or jihād, for God’s cause represents a positive movement that aims to liberate man throughout the world, employing appropriate means to face every situation at every stage.

Ikiwa lazima tuelezee jihadi ya Kiislamu kuwa ni ya kujihami, basi ni lazima tubadilishe maana ya neno `kujihami' ili lienee kumaanisha kuwalinda wanadamu dhidi ya kila kitu kinachozuia ukombozi wao na kuwekea vikwazo uhuru wao. Vitu hivyo vinaweza kuwa katika mfumo wa dhana na imani, pamoja na serikali za kisiasa zinazoleta tofauti za kiuchumi, kitabaka na kirangi. Uislamu ulipoanza, dunia hii ilikuwa imejaa vikwazo vya aina hiyo, na baadhi ya aina zake bado zinaendelea katika jāhiliyyah ya leo.

If we must describe Islamic jihād as defensive, then we need to amend the meaning of the term `defence’ so that it means the defending of mankind against all factors that hinder their liberation and restrict their freedom. These may take the form of concepts and beliefs, as well as political regimes that create economic, class and racial distinctions. When Islam first came into existence, this world was full of such hindrances, some forms of which persist in present- day jāhiliyyah.

Tunapolitumia neno `ulinzi' maana pana zaidi, ndipo tunaweza kuelewa sababu za jihadi ya Kiislamu kote duniani, na kuelewa asili ya Uislamu. Vinginevyo, jaribio lolote la kutafuta uhalali wa kujihami kwa jihadi, kwa maana finyu ya kisasa ya ulinzi, linaonyesha kukosa uelewa wa asili ya Uislamu na nafasi yake duniani. Majaribio kama hayo hutafuta ushahidi wowote kuthibitisha kwamba Waislamu wa mwanzo walipigana jihadi ili kurudisha uvamizi wa majirani zao dhidi ya ardhi ya Kiislamu, ambayo kwa baadhi ya watu imekomewa kwenye Rasi ya Arabia. Yote haya yanaonyesha woga mkubwa.

Kuzuia kupigana huko Makkah, kwa amri ya Mwenyezi Mungu, kulikuwa hatua tu katika mkakati wa muda mrefu. Vivyo hivyo ilikuwa katika siku za mwanzo baada ya kuhama kwa Mtume ﷺ kwenda Madina. Hata hivyo, kilichoifanya jumuiya ya Waislamu wa Madina kuchukua msimamo wake hakikuwa tu haja ya kulinda Madina na kuifanya salama dhidi ya mashambulizi. Hili hakika lilikuwa lengo la msingi, lakini kwa vyovyote halikuwa lengo la mwisho. Kufikia lengo hili kulitoa njia na msingi salama ambao kutoka hapo wangeweza kuondoa vikwazo vilivyomfunga mwanadamu na kumnyima uhuru wake.

Holding back from fighting in Makkah, by divine order, was only a stage in a long-term strategy. The same was the case in the early days after the Prophet’s migration to Madinah. However, what made the Muslim community in Madinah take its stance was not merely the need to defend Madinah and make it secure against attack. This was certainly a primary objective, but it was by no means the ultimate one. Achieving this objective provided the means and the secure base from which to remove the obstacles that fettered man and deprived him of his freedom.

Zaidi, Muslims kuchukua silaha huko Makka ni jambo linalofahamika kwa urahisi. Kuhubiri Uislamu kulikuwa huru kiasi. Akiwa na uhakika wa ulinzi wa kabila lake mwenyewe, Bani Hashim, Mtume ﷺ aliweza kutangaza ujumbe wake, akiuelekeza kwa watu binafsi na makundi, na kuwaeleza kanuni zake wazi na imani zake. Hakukuwepo nguvu yoyote ya kisiasa iliyopangwa iliyoweza kumzuia kufanya hivyo, wala kuwazuia watu binafsi kumsikiliza. Kwa hiyo, katika hatua hii hapakuwa na haja ya kutumia nguvu. Kulikuwa na sababu nyingine ambazo tulizieleza katika Juzuu ya III, kurasa 197-198, tulipofafanua aya inayosema: “Hujawaona wale waliambiwa, ‘Zuieni mikono yenu [kupigana], simamisheni Swala, na mtoe Zakaa…?’” Huenda ikawa na manufaa kunukuu hapa sehemu ya yale tuliyoyasema humo:

Besides, it is perfectly understandable that Muslims should refrain from taking up arms in Makkah. Advocacy of Islam was reasonably free. Assured of protection by his own clan, the Hāshimites, the Prophet was able to declare his message, addressing it to individuals and groups and putting to them its clear principles and beliefs. There was no organized political power to stop him from doing so, or to stop individuals from listening to him. Hence, there was no need at this stage to resort to force. There were other reasons which we outlined in Volume III, pp. 197-198, when commenting on the verse that says: “Are you not aware of those who have been told, ‘Hold back your hands [from fighting], and attend regularly to prayer, and pay your zakāt... ?’” It may be useful to quote here a part of what we stated there:

1. Sababu moja inaweza kuwa kwamba kipindi cha Makka kilikuwa kipindi cha mafunzo, elimu na maandalizi ya kundi fulani la watu chini ya masharti fulani. Mojawapo ya malengo ya mpango kama huo ni kuufundisha akili ya Kiarabu kuvumilia na kustahimili magumu ya kibinafsi na ya pamoja kama njia ya kuvuka ubinafsi wa mtu. Nafsi ya mtu mwenyewe na jamii yake ya karibu hazipaswi tena kuwa kitovu na nguvu kuu inayoongoza maisha yake. Watu walihitaji kufundishwa kujizuia na kujidhibiti, na kutojibu kwa hasira na ghadhabu za papo hapo, kama ilivyokuwa tabia yao. Walihitaji kujifunza kuishi kama wanachama wa jamii iliyopangwa, yenye uongozi mkuu wa kushauriwa na kutiiwa katika mambo yote, bila kujali jinsi hilo lilivyo tofauti na desturi na mila zao. Hili lilikuwa jiwe la msingi katika kuunda upya tabia ya Waarabu ili kuanzisha jamii ya Kiislamu iliyostaarabika, yenye mpangilio, isiyo ya kikabila, inayotambua uongozi unaotawala.

Tunapoangalia hali hii kwa kuzingatia mazingira yote husika, tunatambua kwamba hoja inayosema kwamba jihadi si chochote zaidi ya vita vya kujihami, kwa maana finyu ya neno hilo, haiwezi kusimama. Wale wanaojaribu kutafuta sababu za kujihami tu za kuhalalisha upanuzi wa Uislamu hujikuta wamebanwa na mashambulizi ya Waorientalisti, wakati ambapo Waislamu hawana nguvu. Hakika Waislamu wa leo wako mbali sana na Uislamu, isipokuwa kundi dogo la watu walioazimia kutekeleza tangazo la Kiislamu la ukombozi wa mwanadamu kutoka mamlaka yote isipokuwa mamlaka ya Mungu.

When we review the situation with all its relevant circumstances, we realize that the argument that jihād is nothing more than a defensive war, in the narrow sense of the term, cannot hold. Those who try to find pure defensive reasons to justify the expansion of Islam find themselves cornered by Orientalists’ attacks at a time when Muslims are powerless. Indeed Muslims today are far removed from Islam, except for a small minority who are determined to implement the Islamic declaration of man’s liberation from all authority except that of God.

Kuenea kwa Uislamu hakuhitaji kupata sababu nyingine yoyote isipokuwa zile zilizotajwa katika Qur’ani.

The spread of Islam does not need to find any justification other than those stated in the Qur’ān:

Wapiganie katika njia ya Mwenyezi Mungu wale wanaokubali kubadilisha maisha ya dunia hii kwa maisha ya Akhera. Kwa atakayepigana katika njia ya Mwenyezi Mungu, awe ameuawa au ameshinda, tutampa malipo makubwa. {Na mna nini msipigane katika njia ya Mwenyezi Mungu, na wanyonge miongoni mwa wanaume, wanawake, na watoto, ambao wanasema: "Mola wetu! Tutoe katika mji huu ambao watu wake ni madhalimu, na tupe, kutoka kwako, mlinzi, na utupe msaidizi."} Wale walioamini wanapigana katika njia ya Mwenyezi Mungu, na wale waliokufuru wanapigana katika njia ya shetani. Basi piganeni dhidi ya marafiki wa shetani. Hakika hila za shetani ni dhaifu.

Let them fight in God’s cause — all who are willing to barter the life of this world for the life to come. To him who fights in God’s cause, whether he be slain or be victorious, We shall grant a rich reward. And why should you not fight in the cause of God and the utterly helpless men, women and children who are crying, “Our Lord! Deliver us from this land whose people are oppressors, and send forth to us, out of Your grace, a protector, and send us one that will help us.” Those who believe fight in the cause of God, and those who reject the faith fight in the cause of evil. Fight, then, against the friends of Satan. Feeble indeed is the cunning of Satan. (4: 74-76)

Waambie wale waliokataa imani kwamba wakiacha, yale yaliyopita yatasamehewa kwao; lakini wakirudia, na wakumbuke yaliyowapata watu wa kabla yao. Piganeni nao mpaka pasiwepo fitina tena, na utiifu wote uwe kwa Mungu peke yake. Wakiacha, basi hakika Mungu anayaona yote wanayoyatenda.

Uislamu ni mfumo ulioletwa na Mungu, na unalenga kuweka msingi wa kimsingi wa utawala wa Mungu na utumwa wa watu kwake Yeye peke yake. Unatoa utekelezaji wa vitendo wa msingi huu kwa njia ya jamii ya kibinadamu ambapo watu wako huru kabisa kutokana na utumwa wa mtu yeyote mwingine isipokuwa Mungu. Hivyo, watu wanatawaliwa tu na sheria ya Mungu, inayodhihirisha mamlaka Yake, au kwa maneno mengine, uungu Wake.

Islam is a system given by God and it aims to establish the fundamental principle of God’s sovereignty and people’s servitude to Him alone. It gives practical implementation of this principle in the form of a human society where people are totally free from servitude to anyone other than God. Thus, people are governed only by God’s law, demonstrating His authority, or, in other words, His Godhead.

Kwa hiyo, Uislamu una haki ya kuondoa vikwazo vyote vilivyo mbele yake na kuwafikishia watu ujumbe wake kwa uhuru, bila vizuizi kama mfumo wa kisiasa au desturi na mila za kijamii. Kuutazama Uislamu kwa namna hii kuko mbali sana na kuutazama kama mfumo wa ndani wa nchi fulani au taifa fulani, wenye haki ya kujilinda ndani ya mipaka yake ya kitaifa.

As such, Islam has the right to remove all obstacles in its way and address people freely, without any impediments such as a political system or social customs and traditions. Viewing Islam in this way is far removed from viewing it as a local system of a particular country or nationality, having the right to defend itself within its national borders.

Maoni hayo mawili yako mbali sana, ingawa katika visa vyote viwili Uislamu ungelazimika kupigana. Hata hivyo, sababu, nia, malengo na matokeo ya jihadi chini ya dhana hizo mbili yanatofautiana sana. Uelewa wetu wa mambo haya ni sehemu ya imani zetu, mikakati yetu na malengo yetu.

The two views are worlds apart, even though in both cases Islam would have had to fight. However, the reasons, motives, objectives and results of jihad under the two concepts are widely different. Our understanding of these is part of our beliefs, strategies and aims.

Uislamu una haki ya kuchukua hatua ya kwanza. Si itikadi ya watu fulani wala mfumo wa nchi fulani. Ni mfumo uliotolewa na Mungu kwa dunia nzima. Kwa sababu hiyo, una haki ya kuchukua hatua za kuondoa vizuizi vyote vinavyomfunga mwanadamu katika uhuru wake wa kuchagua. Ni imani ambayo haimlazimishi mtu yeyote kwa nguvu; inashambulia tu hali na tawala ili kuwaweka huru watu kutokana na athari potovu zinazoharibu maumbile ya binadamu na kuzuia uhuru wa mwanadamu.

It is the right of Islam to take the initiative. It is not the creed of a particular people or the system of a particular country. It is a system given by God for the entire world. As such, it has the right to take action to remove all obstacles that fetter man’s freedom of choice. It is a faith that does not force itself on any individual; it only attacks situations and regimes in order to free individuals from deviant influences that corrupt human nature and restrict man’s freedom.

Maelezo zaidi kuhusu asili ya jihadi na asili ya Uislamu yenyewe yanapatikana katika makala iliyoandikwa na mwanazuoni mkubwa wa Kiislamu, Abū’l A`lā Mawdūdī, ambayo tutanukuu hapa kwa urefu. Hili ni muhimu sana kwa yeyote anayetaka kuunda uelewa wa wazi wa suala hili, ambalo ni kiini cha namna ya kufikiri ya harakati ya Kiislamu.

Further explanation of the nature of jihād and the nature of Islam itself is given in a paper written by the great Muslim scholar, Abū’l A`lā Mawdūdī, which we will quote here at length.4 This is very important for anyone who wishes to formulate a clear understanding of this issue which is central to the way of thinking of the Islamic movement.

Katika matumizi ya kawaida ya lugha, neno "jihād" linalingana na "holy war" kwa Kiingereza. Kwa muda mrefu sasa, wafasiri wenye chuki wameongeza chumvi juu yake kana kwamba si chochote zaidi ya ushabiki mtupu — wakitoa picha ya kundi la wafuasi wa dini wenye msimamo mkali wakisonga mbele, panga mikononi, ndevu zao zikiwa zimekunjwa chini ya midomo, wakipaza sauti "Allāhu Akbar" (Mungu ni mkuu). Ili kuongeza nguvu ya picha hii, macho yao yanaonyeshwa yamejaa damu. Popote wanapomwona kafiri (asiye Mwislamu)

In common parlance the word jihād’ equates with holy war in English. For a considerable time now unfriendly interpreters have been adding spin to it as if it were nothing but pure zealotry — giving an image of a horde of religious fanatics surging forward, swords in hands, beards tucked under their lips, and chanting Allāhu Akbar (God is great). To intensify this imagery, their eyes are shown as filled with blood. Wherever they see an infidel (non- Muslim)

Wanamshika mkono wake na kumlazimisha atamke kwamba hakuna mungu isipokuwa Mungu, la sivyo akabiliwe na kuuawa. Kwa njia hii, wataalamu wa propaganda wametuchora kwa ustadi kwa lebo yao: "Historia ya taifa hili inanuka damu." Cha kushangaza, wachoraji wetu wa picha ni wale wenye nia njema wa zamani, ambao wenyewe wamehusika katika vita visivyo vya haki kwa karne nyingi zilizopita dhidi ya maskini na wanyonge wa dunia. Historia inaonyesha picha isiyopendeza sana ya Wamagharibi: wakiwa na silaha za kila aina za kuua, wamejitupa juu ya watu wa dunia wakianzisha masoko ya bidhaa zao, wakitafuta malighafi, wakitafuta ardhi za kukoloni, na madini ya kunyonya ili waweze kuendeleza tamaa yao isiyoisha ya utajiri wa watu wengine. Vita vyao si kwa ajili ya Mungu bali ni kwa ajili ya uchoyo, ili kutimiza matakwa ya nafsi zao za chini. Kwao, inatosha kuwa sababu ya kumwaga damu kwao ikiwa wengine wana rasilimali za kuwatajirisha. Mbaya zaidi, wamezinyakua ardhi za watu wengine ambako wamewapeleka watu wao wa ziada. Baadhi ya watu hata wamejiona wanastahili hatua hizo za adhabu ikiwa maeneo yao ya kijiografia yanawapa njia ya kufikia eneo ambalo wanataka kulishinda.

they lay their hand on him and force him to declare that there is no deity except God or face execution. The spin masters have thus painted us masterly with their tag: “This nation’s history smells of blood.” Ironically, our picture makers are our old well wishers who have themselves been involved in an unholy war for the past many centuries against the poor and the wretched of the earth. History reveals a very ungainly picture of Westerners: equipped with all kinds of deadly weapons, they have thrown themselves on the peoples of the world establishing markets for their goods, searching for raw material resources, looking for lands to colonize, and minerals to exploit so that they can fuel their never-ending lust for other people’s wealth. Their war is not for God but for greed to satisfy the demands of their baser selves. For them, it is enough of a reason for their bloodletting pursuits if others have resources to enrich them. Worse, they have annexed other people’s lands where they have settled their surplus manpower. Some people even qualified themselves for such punitive action if their geographical areas provided access to a territory that they wanted to overpower.

Bila kujali maneno ya kujipendekeza, tunapojaribu kuchambua sababu zilizofanya jihadi kwa ajili ya Mungu kuonekana kuwa jambo lisilo la kupendeza kwa wasio Waislamu pamoja na Waislamu, tunakuta dhana mbili potofu zilizo nyuma yake. Ya kwanza iko katika ukweli kwamba Uislamu umedhaniwa kuwa dini kama nyingine tu. Ya pili inahusu ukweli kwamba Waislamu wanatazamwa kama taifa kwa maana ambayo neno hilo kwa kawaida linaeleweka. Hivyo, dhana mbili hizi zimepotosha si dhana ya jihadi tu, bali pia zimeharibu taswira nzima ya Uislamu, na kuwapa Waislamu sura mbaya sana.

Rhetoric aside, when we try to analyze the causes that have made jihād for God’s sake an ungainly proposition for the non-Muslims as well as Muslims, we find two primary misconceptions behind it. The first lies in the fact that Islam has been misconceived as just another religion. The second centres around the fact that the Muslims are being viewed as a nation in the sense that this noun is generally perceived. Thus, two misconceptions have distorted not only the concept of jihād but have also damaged the whole complexion of Islam, giving Muslims a very bad image.

Katika matumizi ya kawaida ya lugha, dini si kitu zaidi ya mkusanyiko wa imani chache na ibada chache. Kwa maana hii, dini bila shaka ni jambo la faragha. Mtu ana haki ya kuchagua imani yoyote anayoipenda. Mtu pia anaweza kufuata dhamiri yake katika kuabudu mungu yeyote anayemtaka. Na ikiwa anajisikia vizuri nayo, anaweza hata kushiriki katika juhudi za kueneza imani hiyo kote duniani, akiwahusisha wengine katika mijadala ya kibishi. Imani ya aina hii haihitaji upanga kuiunga mkono. Wafuasi wa dini ya kimapokeo wanaweza kuuliza kwa haki:

In common parlance, religion is nothing but a combination of a few articles of faith, and a few worship rituals. In this sense religion is doubtless a matter of private concern. One has the right to choose any faith one likes. One can also follow one’s conscience in worshipping any deity one wants. And if one feels comfortable with it, one can even become part of the effort to spread it across the globe engaging others in polemics. This kind of faith does not need a sword for support. The proponents of traditional religion may rightly ask:

"Je, unataka kuwapiga watu ili wakubali dini yako?" Hili ni swali halali ambalo bila shaka litaulizwa ikiwa Uislamu utapunguzwa hadi kuwa dini tu, kwa maana ya kawaida ya neno hilo. Kwa hakika, mara tu Uislamu utakapopunguzwa kuwa dini nyingine tu, basi jihadi inajibatilisha yenyewe ndani ya mfumo mzima wa Uislamu.

“Do you want to beat people into embracing your faith?” This is a valid question that will inevitably be asked if one reduces Islam to a religion, in the common nuance of the word. In fact, once Islam is reduced to just another faith, then jihād invalidates itself in the overall scheme of Islam.

Kwa hiyo, ikiwa Uislamu ni dini na Waislamu ni taifa, basi jihadi inapoteza sifa zake muhimu zaidi ambazo zinaifanya kuwa sehemu muhimu ya ibada ya Kiislamu.

Thus, if Islam is a religion and the Muslims are a nation, then jihād loses its most significant qualities that make it an important part of Islamic worship.

Kwa maana kali, Uislamu si dini tu kwa maana ya kawaida, wala jina la "Muislamu" si jina la taifa.

Strictly speaking, Islam is neither a mere religion in the common sense, nor is the denomination “Muslim” the name of a nation.

Uislamu ni nini? Uislamu ni dhana ya kimapinduzi na njia ya maisha, ambayo inatafuta kubadilisha mpangilio wa kijamii uliopo na kuuunda upya kulingana na maono yake yenyewe. Kwa kuzingatia ufafanuzi huu, neno `Muslim’ linakuwa jina la chama cha kimataifa cha kimapinduzi ambacho Uislamu unatafuta kukiunda ili kutekeleza mpango wake wa kimapinduzi. Jihādi inaashiria ule mapambano ya kimapinduzi yanayohusisha matumizi ya juu kabisa ya rasilimali ambazo chama cha Kiislamu kinazikusanya kwa ajili ya kutumikia lengo lake.

So what is Islam? Islam is a revolutionary concept and a way of life, which seeks to change the prevalent social order and remould it according to its own vision. Based on this definition, the word `Muslim’ becomes the name of an international revolutionary party that Islam seeks to form in order to put its revolutionary programme into effect. Jihād signifies that revolutionary struggle involving the utmost use of resources that the Islamic party mobilizes in the service of its cause.

Kama dhana nyingine za kimapinduzi, Uislamu huepuka maneno ya kawaida yaliyopo katika matumizi na badala yake huchagua istilahi sahihi zaidi, ili vipengele vyake vya kimsingi vionekane wazi. Kama sehemu ya istilahi hii maalum, neno jihād lina kusudi lililo wazi. Uislamu kwa makusudi unaacha maneno yanayomaanisha vita. Badala yake, hutumia neno jihād, ambalo ni sawa na neno la Kiingereza "struggle", yaani kujitahidi. Hata hivyo, neno hilo la Kiarabu ni la kueleza zaidi na lina maana pana zaidi, kwani linamaanisha kutumia juhudi zote za mtu kukuza jambo fulani.

Like other revolutionary concepts, Islam avoids common words already in currency and opts for a more precise terminology so that its radical aspects stand distinct. As part of this special terminology, jihād serves a clear purpose. Islam deliberately discards words denoting war. Instead, it uses the word jihād, which is the equivalent of the English word “struggle”. The Arabic word, however, is far more expressive and carries broader connotations, as it stands for exerting one’s utmost endeavour to promote a cause.

Jihad ya Kiislamu si juhudi tu za kawaida; ni lazima iwe kwa ajili ya Mungu peke yake.

Islamic jihād is not the mere exertion of effort; it has to be for God alone.

Hivyo basi, ni lazima jihādi ifanywe kwa ajili ya Mungu pekee, au kwa kutumia msemo wa Kiarabu, `fī sabīlillāh`. Huu ni msemo maalum unaomilikiwa na msamiati fulani wa istilahi nilizozitaja. Kwa tafsiri ya neno kwa neno, unamaanisha `katika njia ya Mungu.` Ingawa tafsiri hii ni sahihi, baadhi ya watu wenye fikra finyu hudhani kwamba kulazimisha wengine kukubali Uislamu kunaingia chini ya kichwa hiki. Ufahamu wa namna hiyo unadhihirisha tu dhana zao finyu zisizo na upeo. Ukweli unabaki kuwa katika msamiati wa Kiislamu, neno hili lina maana pana zaidi na athari pana zaidi.

Thus, it is imperative that jihād be undertaken only for God’s cause, or to use the Arabic phrase, `fī sabīlillāh’. This is a special phrase that belongs to the particular repertoire of terminology that I have mentioned. Literally translated, it means `in the way of God.’ True as this translation is, some narrow- minded people imagine that coercing others to accept Islam falls under this heading. Such understanding only betrays their rigidly narrow concepts. The fact remains that in the Islamic lexicon it has much wider connotations and implications.

Kwa mfano, kazi yoyote inayohusu ustawi wa jamii bila masilahi ya kidunia ni kwa ajili ya Mungu. Ndiyo maana sadaka inayotolewa na mtu kwa ajili ya malipo ya kimaadili au ya kimali haina sifa ya kujitolea. Lakini ikiwa nia ni kumridhisha Mungu kwa kuwasaidia maskini, itaingia katika wigo wa fisabīlillāh. Kwa hiyo, neno hili linahusu tu kazi zisizochafuliwa na mambo ya kibinafsi, zinazosukumwa tu na hamu ya kuboresha hali ya binadamu. Na kwa kufanya hivyo, atamridhisha Mungu Mtukufu, ambaye ndiye lengo la mwisho la juhudi zote za kibinadamu. Hii ndiyo sababu pekee ya kuongeza sharti la fī sabīlillāh.

For example, any work that involves collective well-being with no worldly considerations is for God. That is why a charity dispensed by a person for a moral or material return is not altruistic. If, however, the intention is to please God by helping the poor, it will fall within the purview of fisabīlillāh. Thus, this term is specific to those works that are unsoiled by selfish considerations, solely motivated by the desire to help improve the human situation. And that in doing so will please God the Exalted, who is the end-all of all human endeavours. This is the sole reason for adding the condition of ft sabīlillāh.

Maana yake ni kwamba mtu anapokusudia kuchukua nafasi ya mfumo wa maisha kwa Uislamu, hapaswi kuwa na nia za ubinafsi. Kwa maneno mengine, hapaswi kutafuta kumwondoa Kaisari mmoja ili kumweka Kaisari mwingine. Wala juhudi yake ya kutekeleza utume huu isiwe na hata chembe ya kutafuta mali, umaarufu, au heshima kwa ajili yake mwenyewe. Badala yake, juhudi zake zote na dhabihu yake zielekezwe katika kuanzisha mfumo wa haki kwa binadamu, na kwa lengo la kumridhisha Mungu peke yake, si mwingine yeyote.

Muhtasari wa ujumbe wa Kiislamu unaweza kuwekwa kama ifuatavyo: "Enyi watu, mwabuduni Mola wenu aliyekuumbeni na wale waliokuwepo kabla yenu, ili mpate kuwa wacha Mungu." (2: 21) Uislamu haumhutubii wamiliki wa mashamba na wenye mali, wenye viwanda, wala wakulima na wafanyakazi wa viwandani, bali unamhutubia binadamu wote. Hadhira yake ni binadamu (si matabaka):

One can summarize the Islamic message as follows: “Mankind, worship your Lord who has created you and those who lived before you, so that you may become God-fearing.” (2: 21) Islam does not address itself to the farm holders and the moneyed class of industrialists, or to the peasants and industrial workers, but rather to the whole of mankind. Its audiences are human beings (not classes):

Kwa maana ikiwa wewe ni mtumwa wa mtu mwingine asiyekuwa Mungu, basi uache hilo. Ikiwa unatamani kuwa mungu juu ya wanadamu, basi ondoa wazo hilo akilini mwako, kwa maana hakuna aliye na haki ya kujikweza juu ya wengine. Ni lazima nyote mwingie katika utumwa wa Mungu mkiwa sawa. Hivyo, mwito wa Kiislamu ni wa ulimwengu wote, ukiwaalika watu kwenye mabadiliko kamili. Haki ya kutawala ni ya Mungu peke yake, wala si ya mwingine yeyote.

for if you are subservient to someone other than God, then you should give this up. If you crave to be a deity over humanity, then push this out of your mind for none has the right to exalt himself over others. You must all enter into God’s servitude as equals. Thus, the Islamic call is universal, inviting a total change. It is to God alone that the right to rule belongs, and none else.

Kwa maneno mengine, hakuna mtu mwenye mamlaka ya kuwa bwana wa wengine, akiwaamrisha kile anachofikiri ni sahihi na kisicho sahihi. Kumkubali mtu yeyote kama bwana wa namna hiyo ni kumpa sifa ya uungu, jambo ambalo bila shaka linaharibu hali ya mwanadamu.

Expressed differently, nobody has the authority to become the master of others, dictating to them what he thinks is right and wrong. To acknowledge anyone as such is to attribute Godhead to him, which undoubtedly complicates the human situation.

Kinachosababisha upotovu wa nafsi halisi ya mwanadamu na kumtoa katika njia iliyonyooka aliyopewa na Mungu ni kwamba wanapoteza kumuona Yeye katika maisha yao, na hivyo kusahau asili yao halisi. Matokeo yake pia ni mabaya sawa. Kwa upande mmoja, baadhi ya watu, tabaka au makundi huinuka wakidai uungu, na kwa nguvu zao huwafanya wengine kuwa watumwa wao. Kwa upande mwingine, kutokana na mwelekeo huu wa kumwondoa Mungu katika maisha yetu na upotovu unaofuata wa asili yetu halisi, idadi kubwa ya watu hujisalimisha kwa uungu wa wenye nguvu, wakikubali haki yao ya kuamua kwa niaba yao. Hiki, kama nilivyosema, ndicho chanzo cha dhulma duniani: Uislamu unashambulia kwanza mfumo huu wa uungu. Unasema kwa sauti kuu na wazi: “Usitii amri ya wale wanaopita mipaka, wanaoeneza ufisadi duniani badala ya kurekebisha mambo.” ({26: 151-152}) “Jisubirishe kwa subira pamoja na wale wanaomwomba Mola wao asubuhi na jioni, wakitafuta radhi zake. Macho yako yasiwapite kwa kutafuta mapambo ya maisha ya dunia hii. Usimtii yeyote ambaye moyo wake tumemfanya asahau kumkumbuka Sisi, kwa sababu alikuwa akifuata matamanio yake, na ambaye jambo lake limepita mipaka yote.” ({18: 28}) “Hao ndio wanaozuia watu kwenye njia ya Mungu na kutaka iwe potovu, na wanaokataa Akhera.” ({11: 18})

Hakuna shaka yoyote kwamba manabii wote walikuwa viongozi wa mapinduzi. Na mkubwa kuliko wote miongoni mwao alikuwa Muhammad ﷺ. Hata hivyo, kilichowatofautisha manabii na wapinduzi wengine ni mtazamo wao wa usawaziko kuhusu maisha, na hisia zao safi za haki na usawa. Wapinduzi wasio manabii, ingawa nia zao zilikuwa njema, walikuwa na hisia zilizoegemea upande mmoja kuhusu haki na usawa. [Tatizo lilikuwa asili zao za kijamii.] Wapinduzi hao either walitoka katika matabaka yaliyodhulumiwa au walipanda madarakani kwa msaada wa matabaka hayo. Haishangazi basi kwamba waliona kila kitu kwa mtazamo wa kitabaka. Mtazamo wao uliathiriwa na upendeleo wa tabaka lao, si na mambo ya ubinadamu wala ukosefu wa upendeleo. Walizunguka kati ya chuki dhidi ya tabaka fulani na upendeleo kwa tabaka lililowaunga mkono. Ndiyo maana suluhisho lao la dhuluma lilikuwa la kujibu tu, jambo lililowaingiza katika mtego uleule na kuwafanya kuwa tabaka jipya la wadhalimu. Kwao, kuunda mfumo wa pamoja wenye usawaziko ulikuwa jambo lisilowezekana. Kinyume chake, haijalishi manabii na masahaba wao walivyoteswa kiasi gani, harakati zao za mapinduzi zilibaki huru kutokana na chuki na uchungu.

There is not a shadow of doubt that all the prophets were revolutionary leaders. And the most revolutionary among them was Muĥammad (peace be upon him). However, what separated the prophets from the rest of the revolutionaries is their balanced approach towards life, their untainted sense of justice and equality. The non-prophet revolutionaries, despite their being well intentioned, had a tilted sense of justice and equality. [The problem being their relative backgrounds.] Either such revolutionaries came from the oppressed classes or they rose with their support. Small wonder then that they viewed everything from a class perspective. Their vantage was coloured by their class bias and not by humanity considerations or impartiality. They swung between hatred for a particular class and their bias for the class that supported them. Hence why their solution for oppression was reactive, leading them to fall into the same trap and making them a new class of oppressors. For them to formulate a balanced collective system was an impossible proposition. Contrary to this, no matter how much the prophets and their companions were persecuted, their revolutionary movement remained free from resentment and bitterness.

Hili liliwezekana kwa kuwa walifanya kazi chini ya usimamizi wa moja kwa moja wa Mwenyezi Mungu, Mtukufu, ambaye hana udhaifu wowote wa kibinadamu wala hana uhusiano maalum na kundi lolote la watu au chuki dhidi ya mtu yeyote. Ndiyo maana manabii waliangalia mambo kwa haki. Lengo lao pekee lilikuwa kuhakikisha kwamba maslahi ya binadamu yanatimizwa kwa kuanzisha mfumo ambamo watu wangeweza kutumia haki zao stahiki wakiishi ndani ya njia halali, na kwa kuunda mizani kamili kati ya maslahi ya mtu binafsi na ya jamii. Hii pengine ndiyo inayoeleza kwa nini harakati zilizoongozwa na manabii hazikuwahi kugeuka kuwa vita vya kitabaka. Mpango wao wa kujenga upya jamii haukubuniwa ili kuwatawala kundi moja juu ya jingine. Badala yake, walifuata mkondo wa haki kwa namna ambayo watu walikuwa na nafasi sawa ya ukuaji wao wa kimwili na wa kiroho.

Katika uwasilishaji huu mfupi ni vigumu kwangu kueleza kwa undani mfumo mzima wa kijamii na kisiasa wa Uislamu. Kwa kuzingatia mipaka ya mada yangu, ningependa kusisitiza jambo hili: Uislamu si mkusanyiko tu wa imani fulani na ibada, bali ni kanuni kamili ya maisha inayotaka kuondoa kabisa njia zote za maisha za kidhalimu, na kuanzisha mpango wake wenyewe wa ustawi wa binadamu.

In this short presentation it is difficult for me to spell out the entire sociopolitical order of Islam. Keeping within the constraints of my subject, I wish to emphasize the point that Islam is not merely the amalgamation of certain dogmas and rituals but rather a comprehensive code of life that seeks to blot out all oppressive modes of life and introduce its own programme for human welfare.

Ili kufikia lengo hili, Uislamu unatafuta hadhira pana zaidi kwa kuwakumbatia wanadamu wote, si kundi fulani tu. Kwa hakika, unafikia kiwango cha kuwaalika hata madhalimu, wakiwemo wafalme na matajiri wakubwa sana, waje waishi ndani ya mipaka halali iliyowekwa na Muumba wao. Unasema kwamba wakikubali ukweli, watapata amani na usalama. Hapa, hakuna uadui dhidi ya binadamu.

To meet this end, Islam seeks a wider audience by embracing humanity and not just a particular group. In fact, it even goes to the extent of inviting oppressors, including kings and the super rich, to come and live within the legitimate bounds fixed by their Creator. If they accept the truth, it says, they will have peace and security. Here, there is no enmity toward human beings.

Ikiwa kuna uadui, ni dhidi ya dhuluma, machafuko ya kijamii, na uovu wa maadili.

If there is hostility, it is towards oppression, social disorder, and immorality.

Kwa maneno mengine, ni kwa wale ambao, kwa kuchukua kile ambacho si chao, wanavuka mipaka yao ya kawaida.

In other words, it is towards those who by taking what is not theirs, transgress their natural limits.

Zaidi ya hayo, yeyote atakayeukubali ujumbe huu, bila kujali tabaka, rangi, taifa au nchi ambayo yeye ni wake, atakuwa na haki na hadhi sawa katika jamii ya Kiislamu, hivyo kuunda ile sherehe ya kimapinduzi ya ulimwengu mzima ambayo Qur'ani inaieleza kama "Hizb Allāh", ambayo pia inajulikana kama "chama cha Kiislamu" au "Ummah wa Kiislamu".

Besides, whoever embraces this message no matter to what class, race, nation, and state he or she belongs, will have equal rights and status in the Islamic society, creating thus that universal revolutionary party which the Qur’ān describes as “Hizb Allāh” or what is also known as the “Islamic party” or “the Muslim ummah”.

Mjadala uliopita unapaswa kufafanua hoja kwamba jihadi ya Kiislamu inalenga kuchukua nafasi ya utawala wa mifumo isiyo ya Kiislamu. Mapinduzi haya si ya kieneo bali ya kimataifa, ingawa kama hatua ya kuanzia wanachama wa chama cha Kiislamu, popote pale wanapoishi, wanapaswa kuelekeza juhudi zao mahali hapo. Hata hivyo, lengo lao la mwisho linapaswa kuwa mapinduzi ya kidunia, kwa sababu rahisi kwamba itikadi yoyote ya kimapinduzi, ambayo ni mahsusi kwa binadamu na inatafuta ustawi wa ulimwengu wote, haiwezi kujizuia katika taifa au nchi fulani. Ni asili yake kuukumbatia ulimwengu wote, kwa kuwa ukweli hukataa kufungwa na jiografia. Kwake, ukweli hauwezi kugawanywa: ikiwa ni ukweli upande mmoja wa mto, ni ukweli huo huo upande wa pili pia. Hakuna sehemu yoyote ya ubinadamu inayopaswa kuzuiwa na huruma yake. Popote binadamu wanapodhulumiwa, ni lazima ije kuwasaidia. Hiyo ndiyo amri ya ujumbe wake. Qur’ani inasema vivyo hivyo:

The discussion so far should clarify the point that Islamic jihād seeks to replace the dominance of non-Islamic systems. This revolution is not territorial but international, though as a starter the members of the Muslim party, wherever they live, should focus on that place. Their eventual goal should, however, be a world revolution for the simple reason that any revolutionary ideology, which is humanity specific and seeking universal welfare, cannot reduce itself to a particular state or nation. It is innate in its nature to embrace the whole world, for the truth refuses to be confined to geography. For it, truth is indivisible: if it is truth on one side of a river, it is the same truth on the other side as well. No segment of humanity should be barred of its compassion. Wherever humans are oppressed, it must come to their rescue. Such is the dictate of its message. The Qur’ān says the same:

“Na kwa nini msipigane katika njia ya Mwenyezi Mungu na kwa ajili ya wanyonge kabisa, wanaume, wanawake na watoto, ambao wanalia: ‘Mola wetu! Tuokoe kutoka katika mji huu ambao watu wake ni madhalimu, na tutumie, kwa rehema Yako, mlinzi, na tutumie mtu atakayetusaidia.’” (4: 75)

“And why should you not fight in the cause of God and the utterly helpless men, women and children who are crying, ‘Our Lord! Deliver us from this land whose people are oppressors, and send forth to us, out of Your grace, a protector, and send us one that will help us.’“ (4: 75)

Zaidi ya hayo, ingawa watu wamegawanywa katika mipaka ya kitaifa, mahusiano ya kibinadamu kwa asili yake ni ya kimataifa. Kwa kweli, hakuna dola inayoweza kuishi kulingana na misingi yake ya kiitikadi ikiwa dola jirani hazishiriki maono yake kuhusu ubinadamu. Kwa hiyo, kwa ajili ya kueneza utume wa chama cha Waislamu wa kuboresha hali ya binadamu, ni lazima mfumo wa Kiislamu uinuke juu ya mtazamo wa kimkoa na kukumbatia ulimwengu mzima. Kwa upande mmoja, unapaswa kutafuta kufikia kila mahali duniani kwa ujumbe wake, ukiwaalika wote waingie katika jumuiya yake kwa maisha bora zaidi. Kwa upande mwingine, kulingana na rasilimali zake za nguvu, unapaswa kuzilazimisha serikali zisizo za Kiislamu kusafisha zizi lao, la sivyo zikabiliane na ufagio wa utakaso wa utawala wa Kiislamu.

Kwa kuzingatia maelezo haya kuhusu asili ya Uislamu, nafasi ya jihad na umuhimu wake, pamoja na mfumo wa maisha ambao Uislamu unalenga kuutekeleza, na mkakati wake wa jihad pamoja na hatua zake za kuendelea, sasa tunaweza kuchunguza Vita vya Badr na umuhimu wake. Hii ilikuwa vita ambayo Mungu anaiita Siku ya Utofauti. Tunaweza pia kuangalia sura hii, al-Anfāl, ambayo inatoa maoni kuhusu vita hii.

In the light of this exposition of the nature of Islam, the role of jihād and its importance, as well as the way of life Islam seeks to implement and its strategy of jihād and what it involves of progressive stages we can now consider the Battle of Badr and its importance. This was a battle which God describes as the Day of Distinction. We can also look at this sūrah, al Anfāl, which comments on this battle.

Kama ilivyosemwa hapo awali, Vita vya Badr havikuwa hatua ya kwanza ya jihad ya Kiislamu. Kabla yake, misafara kadhaa ilitumwa, lakini mapigano yalitokea katika msafara mmoja tu, ule wa kikosi kidogo kilichoongozwa na `Abdullāh ibn Jaĥsh, miezi 17 baada ya uhamiaji wa Mtume ﷺ kwenda Madinah. Yote haya yalikuwa sambamba na kanuni ya msingi iliyo nyuma ya dhana ya jihad ya Kiislamu, ambayo nimeijadili kikamilifu katika Utangulizi huu. Ni kweli kwamba yote yalielekezwa dhidi ya Quraysh, ambao walimfukuza Mtume ﷺ na masahaba wake watukufu kutoka majumbani mwao, wakivunja heshima ya Nyumba Takatifu ya ibada ambayo Uislamu, na kabla ya kuja kwake, ulikuwa ukiiheshimu ipasavyo. Lakini hii haikuwa msingi ambao dhana ya jihad ya Kiislamu imejengwa juu yake. Msingi ni kwamba Uislamu unataka kumkomboa binadamu wote kutoka utumwani kwa kiumbe chochote, ili wamwabudu Muumba peke yake. Unataka kuweka uungu kuwa ni wa Mungu peke yake, na kuondoa mamlaka yote ya kidhalimu yanayowatumikisha watu. Quraysh ndio nguvu ya kidhalimu ya karibu iliyowazuia watu wa Arabia kugeukia ibada ya Mungu peke yake na kukiri utawala Wake pekee. Hivyo, kulingana na mkakati wake wa jumla, Uislamu haukuwa na chaguo jingine zaidi ya kupigana na nguvu hii ya kidhalimu. Hili lilikuwa na faida ya ziada ya kuondoa dhuluma aliyoipata masahaba watukufu wa Mtume ﷺ huko Makkah, na kuhakikisha usalama wa nchi ya Waislamu Madinah dhidi ya uvamizi wowote unaoweza kutokea.

As stated earlier, the Battle of Badr was not the first action of Islamic jihād. Prior to it, a number of expeditions were sent out, but fighting took place during only one of these, involving the small company led by `Abdullāh ibn Jaĥsh, 17 months after the Prophet’s migration to Madinah. All of these were in line with the fundamental principle underlying the concept of Islamic jihād, which I have fully discussed in this Prologue. They were all, it is true, directed against the Quraysh which drove the Prophet and his noble companions away from their homes, violating the sanctity of the Inviolable House of worship that was rightly observed under Islam and prior to its advent. But this was not the basis upon which the concept of Islamic jihād is founded. The basis is that Islam wants to liberate all mankind from servitude to any creature, so that they may serve only the Creator. It wants to establish Godhead as belonging to God alone, and remove all tyrannical authority that enslaves human beings. The Quraysh was the immediate tyrannical power which prevented people in Arabia from turning to the worship of God alone and acknowledging only His sovereignty. Hence, in line with its overall strategy, Islam had no option but to fight this tyrannical power. This had the added advantage of removing the injustice suffered by the noble companions of the Prophet in Makkah, and ensuring the security of the Muslim homeland in Madinah against any possible aggression.

Ibn Isĥāq anasimulia:

Ibn Isĥāq reports:

Kisha Maquraishi walisonga mbele asubuhi ili kuwakaribia Waislamu. Mtume ﷺ alipowaona wakiingia bondeni, alisema: “Ee Mola wangu, hawa ni Maquraishi wanaojivunia kiburi chao chote ili kupigana nawe na kumkadhibisha Mjumbe wako. Ee Mola wangu, nipe ushindi uliyoniahidi. Ee Mola wangu, waangamize leo.” Mtume ﷺ alimwona ʿUtbah ibn Rabīʿah akiwa amepanda ngamia mwekundu, akasema: “Kama kuna mtu mwenye busara miongoni mwa watu hawa, ni yule mwenye ngamia mwekundu. Wakimtii, watafuata shauri jema.” Khufāf ibn Aymāʾ ibn Raḥḍah al-Ghifārī, au baba yake, alituma kwa Maquraishi baadhi ya wanyama aliowachinja na kuwaandalia kama zawadi, walipopita karibu na makazi yake. Pia alituma ujumbe kwamba yuko tayari kuwaunga mkono kwa watu na silaha. Nao wakamtumia ujumbe wa shukrani, wakaongeza: “Umefanya zaidi ya wajibu wako. Ikiwa tunapigana na watu kama sisi, sisi tuna nguvu zaidi yao, lakini ikiwa tunapigana na Mungu, kama Muhammad asemavyo, basi hakuna awezaye kusimama mbele ya Mungu.” Maquraishi walipopiga kambi, baadhi ya watu wao, akiwemo Ḥakīm ibn Ḥizām, walikuja kwenye birika la Mtume ﷺ, nae Mtume ﷺ akawaamuru Maswahaba wake wawaache wafanye watakavyo. Kila mmoja wao aliyekunywa kutoka kwenye birika aliuawa katika Badr, isipokuwa Ḥakīm ibn Ḥizām, ambaye baadaye alikuwa Muislamu mwema. Baadaye, alipotaka kuapa kwa nguvu sana, angesema: “Naapa kwa Yule aliyeniokoa siku ya Badr.” Maquraishi walipopiga kambi, walimtuma ʿUmayr ibn Wahb wa Jumaḥ akakadirie idadi ya jeshi la Waislamu. Alizunguka jeshi hilo juu ya farasi wake, kisha akarudi kwa watu wake na kusema: “Ni watu mia tatu, pungufu au zaidi kidogo. Lakini subirini kidogo nami nitaangalia kama wana msaada uliofichika.” Alienda mbali ndani ya bonde, lakini hakupata chochote. Alirudi na taarifa hii: “Sikupata msaada uliofichika, lakini naona maangamizi na mauaji mengi. Hawana kinga yoyote isipokuwa panga zao. Nadhani hatutamuua hata mmoja wao bila yeye kutuua mmoja wetu kwanza.” Iwapo wangeweza kuwaua watu wao kutoka upande wetu, maisha yasingekuwa na thamani. Wewe fanya uamuzi wako mwenyewe.” Hakīm ibn Ĥizām aliposikia hayo, alimwendea `Utbah ibn Rabī`ah na kumwambia: “Wewe ndiwe mtu mashuhuri wa Quraysh na bwana anayetiiwa.

The Quraysh marched on in the morning to draw near to the Muslims. When the Prophet saw them coming into the valley, he said: “My Lord, this is the Quraysh demonstrating all its conceit to contend against You and call Your Messenger a liar. My Lord, grant me the victory You have promised me. My Lord, destroy them today.” The Prophet saw `Utbah ibn Rabī`ah riding a red camel, and said: “If any of these people has some wisdom, it is the man with the red camel. If they obey him, they will follow good counsel.” Khufāf ibn Aymā’ ibn Raĥđah al-Ghifārī, or his father, sent to the Quraysh some slaughtered animals he had prepared for them as a gift as they passed close to his quarters. He also sent them a message that he was ready to support them with men and arms. They sent him a message of thanks, and added: “You have done more than your duty. If we are fighting men like us, we are more than a match for them, but if we are fighting God, as Muĥammad says, then no one can stand up to God.” When the Quraysh encamped, some of their men, including Ĥakīm ibn Ĥizām, came up to the Prophet’s basin and the Prophet ordered his Companions to let them do what they wanted. Every one of them who drank from the basin was killed in Badr, except for Ĥakīm ibn Ĥizām who later became a good Muslim. Subsequently, if he wished to swear very firmly, he would say: “By Him who saved me on Badr day.” When the Quraysh had encamped, they sent `Umayr ibn Wahb of Jumaĥ to make a good guess at the number of Muslim troops. He went around the troops on his horse before returning to his people to say: “They are three hundred, give or take a few. But hold on a while and I will see if they have any hidden support.” He went far into the valley, but found nothing. He came back with this report: “I have found no hidden support, but I can see a catastrophe and much killing. They simply have no protection apart from their swords. I think that we will not kill any one of them without him killing one of us first. Should they be able to kill their number from our side, life would not be worth living. You make your own decision.” When Ĥakīm ibn Ĥizām heard that, he went to `Utbah ibn Rabī`ah and said to him: “You are the honourable man of the Quraysh and its obeyed master.

Ilikuwa katika kutoa maoni juu ya Vita vya Badr, ambavyo tumeeleza muhtasari wake, ndipo sura hii ilipoteremshwa. Inaeleza matukio dhahiri ya vita hivi, na pia inaonyesha nguvu ya mwisho iliyo nyuma ya matukio hayo na jinsi Mungu alivyoamua mfuatano wa matukio. Zaidi ya hayo, inaonyesha mwenendo unaofuatwa katika historia yote ya binadamu. Yote haya yanaelezwa kwa lugha ya kipekee ya Qur’ān na mtindo wake usioweza kuigwa. Tutazungumzia haya yote kwa undani tunapojadili maandishi. Hapa tutaangazia tu mistari mikuu ya sura hii.

It was in comment on the Battle of Badr, of which we have given a brief outline, that this sūrah was revealed. It portrays the obvious events of this battle, and also shows the ultimate power behind the events and how God determined the sequence of events. Beyond that, it shows the line followed throughout human history. It describes all this in the unique language of the Qur’ān and its inimitable style. We will speak about all these in detail as we discuss the text. Here we will only highlight the main lines of the sūrah.

Tukio fulani lililoripotiwa na Ibn Isĥāq kwa mamlaka ya `Ubādah ibn al-Şāmit, Sahaba wa Mtume ambaye anasema kuhusiana na sura hii: "Ilishushwa kuhusu sisi, watu wa Badr, tulipobishana kuhusu ngawira na tukatenda kwa ukosefu wa adabu kuihusu. Mwenyezi Mungu aliiondoa kutoka kwetu na kumpa Mtume Wake, ambaye aliigawanya kwa usawa kati ya Waislamu." Tukio hili linatoa mwanga wa kutosha juu ya mwanzo wa sura hii na mwelekeo wake. Masahaba wa Mtume ﷺ walibishana juu ya ngawira ndogo waliyoipata katika vita ambavyo Mwenyezi Mungu aliviona kuwa alama muhimu katika historia ya binadamu kwa vizazi vyote vijavyo. Lakini Mwenyezi Mungu alitaka kuwafundisha wao, na binadamu wote katika vizazi vijavyo, mambo fulani muhimu sana.

A particular event reported by Ibn Isĥāq on the authority of `Ubādah ibn al-Şāmit, the Prophet’s Companion who says in reference to this sūrah: “It was revealed concerning us, the people of Badr, when we disputed about the booty and were impolite about it. God removed it from us and gave it up to His Messenger who divided it equally among the Muslims.” This event sheds ample light on the opening of the sūrah and the line it takes. The Prophet’s Companions disputed over the little booty they gained in a battle that God considered a landmark in human history for the rest of time. But God wanted to teach them, and all humanity in succeeding generations, some highly important facts.

Jambo la kwanza Alilotaka wayaelewe ni kwamba vita hii ilikuwa muhimu zaidi kuliko ngawira za vita ambazo walikuwa wakibishana juu yake. Kwa hiyo, Aliiita siku iliyoshuhudia tukio hilo "siku ambayo haki ilitofautishwa na batili, siku ambayo majeshi mawili yalikutana katika vita." (Aya ya 41)

The first thing He wanted them to understand was that this battle was far more important than the spoils of war over which they were in dispute. Therefore, He called the day that witnessed it “the day when the true was distinguished from the false, the day when the two hosts met in battle.” (Verse 41)

Kwa kuwa kila vita wanayopigana waumini ni ya mpango wa Mwenyezi Mungu mwenyewe, chini ya amri yake na kwa ajili ya dini yake, sūrah inataja mara kwa mara haja ya kuwa imara, kujiandaa vizuri kwa ajili yake huku ikikumbuka kwamba msaada wa Mwenyezi Mungu bila shaka utakuja, na kujihadhari na vishawishi vinavyowazuia waumini kutoka katika vita hiyo, vikiwemo mali na watoto. Wanapaswa kuzingatia maadili yote yanayohusiana nayo, na kujihadhari na kila dalili ya kujionyesha. Mtume ﷺ anaamrishwa kuwahimiza waumini kupigana vita hiyo. (Aya 15-16, 24, 27-28, 45-47, 60, 65)

Since every battle believers fight is of God’s own planning, under His command and for His cause, the sūrah mentions time and again the need to remain steadfast, prepare well for it remembering that God’s support is certain to come, guard against the lure that keeps believers away from it, including property and offspring. They have to observe all values related to it, and guard against any element of showing off. The Prophet is ordered to encourage the believers to fight it. (Verses 15-16, 24, 27- 28, 45-47, 60, 65)

Wakati amri zinatolewa za kubaki imara na kusimama kidete vitani, sūrah hiyo inatoa ufafanuzi wa vipengele mbalimbali vya imani ya Kiislamu, ikiimarisha mizizi yake, na kuifanya kuwa chanzo cha kila amri na kila hukumu. Hivyo, amri hazibaki kuwa vitu vya kujitegemea na visivyohusiana; zinaonekana kuwa zinatokana na chanzo kimoja, cha wazi, thabiti na chenye kina.

While orders are given to remain steadfast and stand firm in battle, the sūrah provides clarifications of different aspects of the Islamic faith, strengthening its roots, making it the source of every commandment and every judgement. Thus, orders are not left as individual and unrelated items; they are seen to be stemming from the same clear, consistent and profound source.

1. Kuhusu suala la mateka ya vita, waumini wanakumbushwa umuhimu wa kubaki wacha Mungu, wa mioyo yao kujawa na hofu ya heshima anapotajwa Yeye, na wa udhihirisho wa karibu na wa kudumu wa imani kwa kumtii Mungu na Mtume Wake: "Wanakuuliza kuhusu ngawira za vita. Sema: Ngawira za vita ni za Mungu na Mtume. Basi, mcheni Mungu na mrekebishe mahusiano yenu ya ndani. Mtiini Mungu na Mtume Wake, ikiwa ninyi ni waumini wa kweli. Waumini wa kweli ni wale tu ambao mioyo yao hujawa na hofu Mungu anapotajwa, na ambao imani yao huongezeka wanaposomewa ufunuo Wake. Kwa Mola wao Mlezi ndiko wanakoweka tumaini lao. Wanasimamisha Swala kwa kawaida, na hutoa sehemu ya yale tuliyowaruzuku. Hao ndio waumini wa kweli. Watapata daraja za juu kwa Mola wao Mlezi, na msamaha wa madhambi yao, na riziki tukufu." (Aya 1-4)

1. On the question of the spoils of war, the believers are reminded of the need to remain God-fearing, to feel their hearts filled with awe when He is mentioned, and of the close and permanent manifestation of faith by obedience to God and His Messenger: “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 to 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)

Hizi ndizo kanuni kuu za sūrah hii. Tukikumbuka kwamba iliteremshwa kutoa maoni kuhusu Vita vya Badr, tunaweza kuthamini baadhi ya vipengele vya mbinu ambayo Qur’ān inaifuata katika kulea jamii ya Waislamu, ikiandaa kwa ajili ya uongozi wa binadamu. Pia tunaweza kutambua jinsi Uislamu unavyoangalia yanayotokea duniani na katika maisha ya binadamu, ili kuwapa Waislamu mtazamo sahihi.

Such are the main lines of the sūrah. When we remember that it was revealed to comment on the Battle of Badr, we can appreciate some aspects of the method the Qur’ān follows in the education of the Muslim community, preparing it for the leadership of humanity. We can also recognize how Islam looks at what happens on earth and in human life, in order to give Muslims the right perception.

Vita vya Badr ndiyo vita kubwa ya kwanza ambapo Waislamu walitoa kipigo kizito sana kwa maadui wao washirikina. Lakini Waislamu hawakuondoka majumbani mwao kwa madhumuni haya wala kwa nia hii. Walitoka tu kwa lengo la kuzuia msafara wa biashara wa Quraysh, kabila lililotwaa nyumba zao zote na mali zao. Walitaka kurejesha baadhi ya hasara zao, lakini Mwenyezi Mungu alitaka jambo jingine. Alitaka msafara ule uponyoke, na Waislamu wakutane vitani na maadui wao walioshupaa zaidi, waliokuwa na uwezo wa kuweka Uislamu chini ya mzingiro huko Makka. Pia walipanga njama za kumuua Mjumbe wa Mwenyezi Mungu ﷺ baada ya kuanzisha kampeni isiyo na huruma ya mateso dhidi ya masahaba zake.

Badr was the first major battle when the Muslims inflicted a very heavy defeat on their idolater enemies. But the Muslims did not leave their homes for this purpose or with this intention. They only marched to intercept a trade caravan belonging to the Quraysh, the tribe that confiscated all their homes and property. They wanted to regain some of their losses, but God wanted something else. He wanted the caravan to escape and the Muslims to meet in battle their most hardened enemies who were able to place Islam under siege in Makkah. They further plotted to kill God’s Messenger [peace be upon him] after they had mounted an uncompromising campaign of persecution against his companions.

Mungu alitaka vita hii iwe kigezo kinachotenganisha ukweli na uongo, na iwe alama muhimu katika mstari wa historia ya Kiislamu, na kwa hiyo katika historia ya binadamu. Alitaka vita hii ionyeshe pengo kubwa lililopo kati ya yale ambayo watu wanaweza kupanga kwa ajili yao wenyewe, wakiamini kwamba yanatumikia maslahi yao bora, na yale ambayo Mungu anawachagulia, hata kama wao wanaweza kuyadharau mwanzoni kwa mtazamo wa kwanza. Alitaka jumuiya ya Kiislamu iliyokuwa ikiibuka ijifunze ipasavyo mambo yanayoleta ushindi na yale yanayoleta kushindwa, na kuyapokea moja kwa moja uwanjani mwa vita, kutoka kwa Mungu mwenyewe, Bwana wao na Mlinzi wao, wala si kutoka kwa mwingine yeyote.