Kifungu hiki kipya kinaendeleza ufafanuzi wa wajibu wa kidini na kanuni za kiutendaji zinazoongoza mwenendo ndani ya jamii ya Waislamu na mahusiano yake na ulimwengu wa nje.

This new passage resumes the elaboration of religious obligations and practical rules governing behaviour within the Muslim community and its relations with the outside world.

Inaeleza umuhimu wa kidini na wa kiutendaji wa awamu za mwezi. Inakataa desturi ya ushirikina ya Waarabu wa kabla ya Uislamu ya kuingia nyumbani kupitia mlango wa nyuma katika nyakati fulani. Inaeleza kanuni zinazosimamia vita na mapigano kwa ujumla, pamoja na katazo la kupigana katika miezi minne ya mwandamo: Rajab (ya saba), Dhu’l-Qa‘dah (ya kumi na moja), Dhu’l-Ĥijjah (ya kumi na mbili) na Muharram (ya kwanza), na hasa karibu na Msikiti Mtakatifu wa Makkah. Inamalizia kwa maelezo kamili ya ibada za Hija na ‘Umrah (ambayo inaweza kuelezwa kama Hija ndogo) kama ilivyoagizwa na Uislamu, ikirekebisha, kubadilisha na kuchukua nafasi ya dhana na desturi zote za kipagani na za kishirikina za zamani.

It explains the religious and practical significance of the phases of the moon. It dismisses the pre-Islamic Arab superstitious practice of entering houses through the back door on certain occasions. It outlines the rules governing war and fighting generally, as well as the prohibition of fighting in the four lunar months: Rajab (the seventh), Dhu’l-Qa’dah (the eleventh), Dhu’l-Ĥijjah (the twelfth) and Muharram (the first) and particularly in the vicinity of the Sacred Mosque in Makkah. It ends with a comprehensive description of the rituals of the pilgrimage and the `Umrah (which may be described as a mini-pilgrimage) as prescribed by Islam, revising, modifying and replacing all the pagan and idolatrous concepts and practices of former times.

Katika kifungu kimoja kifupi, chenye mtindo wa wazi na mafupi, Qur’ani inaweka kanuni na misingi inayohusu imani na itikadi, kupanga ibada na desturi za kidini, pamoja na vita na mapigano. Mambo haya yote yameunganishwa na kufungamana pamoja na maonyo yenye nguvu na mawaidha yanayomkumbusha Mungu na uwezo Wake.

In one concise passage, and in a succinctly clear style, the Qur’ān lays down rules and principles relating to faith and belief, the regulation of religious rituals and practices, as well as war and fighting. These are all linked and interlaced with powerful admonitions and comments evocative of God and His power.

Katika kurekebisha desturi ya Waarabu ya kuingia nyumbani kupitia mlango wa nyuma, sura inaonyesha kwamba umbo lenyewe si jambo la msingi, bali ni dhamiri ya mtu na hofu yake kwa Mungu. Inasema: "Wema si kwamba mwingie nyumba kutoka nyuma; bali mwema kweli ni yule anayemcha Mungu. Ingieni nyumbani kwa milango yake, na mcheni Mungu ili mpate kufaulu." Katika kushughulikia vita, sura inawaelekeza Waislamu kamwe wasianzishe uchokozi, ikithibitisha kwamba "Mungu hawapendi wanaopindukia mipaka." (Aya 190) Akitoa maoni kuhusu kupigana katika mwezi mtukufu, sura inasisitiza:

Kuanzia katika sehemu hii, tunaona jambo moja mashuhuri linalojirudia katika sehemu nyingine zote za sura hii. Tunawaona Waislamu wakimuuliza Mtume Muhammad ﷺ maswali mahsusi kuhusu mambo mbalimbali ya kila siku na hali walizokuwa wakikutana nazo katika njia yao mpya ya maisha. Maswali hayo yanaonyesha tamaa ya kweli ya Waislamu wapya kutaka kujua Uislamu unasema nini kuhusu mambo haya. Waumini walitaka kujifunza zaidi jinsi Uislamu unavyoyaona na kuyafasiri matukio ya kijamii na kimaumbile waliyokuwa wakiyashuhudia katika ulimwengu unaowazunguka.

Beginning with this passage, we note a salient feature recurring in the rest of the sūrah. We find the Muslims addressing the Prophet Muĥammad with specific enquiries relating to a wide range of everyday issues and situations they were encountering in their new way of life. They reveal a genuine desire on the part of the new Muslims to find out what their new religion has to say about these matters. The believers wanted to learn more about how Islam viewed and interpreted the social and physical phenomena they were experiencing in the world around them.

Wanauliza kuhusu mwezi na awamu mbalimbali unazopitia. Kwa nini unaanza kama mwandamo mwembamba ambao unazidi kukua hadi unakuwa duara kamili, kisha mzunguko unarudi nyuma hadi unatoweka kabisa kabla ya kuzaliwa upya kwa umbo la mwandamo mwembamba tena?

They ask about the moon and the various phases it goes through. Why does it start as a fine crescent which becomes bigger until it develops into a full sphere, and then reverses the cycle until it disappears altogether before it is reborn in the shape of a thin crescent again?

Waliuliza kuhusu sehemu gani na kiasi gani cha mali yao wanapaswa kutoa kama sadaka. Waliuliza kuhusu vita, na kama itaruhusiwa wakati wa miezi mitukufu na karibu na Msikiti Mtukufu wa Makkah. Waliomba hukumu za Kiislamu kuhusu vinywaji vya kilevi na kamari, ambavyo vilikuwa tabia za kijamii katika maisha ya Waarabu kabla ya Uislamu.

They enquired about what part and how much of their wealth they should give away as charity. They enquired about war, and whether it would be allowed during the sacred months and in the vicinity of the Sacred Mosque in Makkah. They asked for Islamic rulings on alcoholic drinks and gambling, which were social habits in pre- Islamic Arabian life.

Waliuliza kuhusu hedhi, na kama tendo la ndoa kati ya wanandoa linaruhusiwa wakati wa vipindi kama hivyo. Waliuliza pia kuhusu mambo ya karibu zaidi na ya kibinafsi yanayohusu mahusiano ya ndoa. Maswali haya wakati mwingine yaliulizwa na wanawake.

They enquired regarding menstruation, and whether sexual contact between spouses was allowed during such periods. They enquired about even more intimate and personal issues concerning matrimonial relations. These questions were sometimes raised by women.

Wanakuuliza kuhusu miezi mipya. Sema: 'Hiyo ni alama za kuwawezesha watu kuweka vipindi maalum vya wakati, na kwa ajili ya Hija.' Wema si kwamba mwingie majumbani kutoka nyuma, bali mwenye wema wa kweli ni yule anayemcha Mungu. Ingieni majumbani kupitia milango yake, na mcheni Mungu, ili mpate kufanikiwa. (Aya ya 189)

They ask you about the new moons. Say, ‘They are signs for people to mark fixed periods of time, and for the pilgrimage.’ Righteousness does not mean that you enter houses from the rear, but truly righteous is he who fears God. Enter houses by their doors and fear God, so that you may be successful. (Verse 189)

Baadhi ya riwaya zinaonyesha kwamba Mtume Muhammad ﷺ aliulizwa kwa nini mwezi hupitia hatua zake mbalimbali. Nyingine zinasema kwamba aliulizwa kwa nini mwezi mpevu umeumbwa, jambo ambalo linaonekana kuendana zaidi na jibu lililotolewa katika sura: “Ni ishara kwa watu kupima nyakati maalum, na kwa ajili ya hija.” Yanatumika kama njia ambayo watu hutambua na kupima wakati wa matukio na shughuli muhimu za kidini kama vile safari, hija, kufunga, ndoa na talaka, pamoja na miamala ya kibiashara na muda wa madeni.

Some reports suggest that the Prophet Muĥammad was asked why the moon goes through its various phases. Others say that he was asked why have the crescent moons been created, which seems to be more consistent with the answer given in the sūrah: “They are signs for people to mark fixed periods of time, and for the pilgrimage.” They serve as a means by which people fix and measure the time of important religious events and activities such as travel, pilgrimage, fasting, marriage and divorce, as well as trade transactions and loan periods.

Bila kujali swali lililoulizwa awali, jibu lilikwenda zaidi ya dhana tu na kutoa taarifa za kivitendo, si za "kisayansi", zinazohusu awamu za mwezi. Qur'ani, bila kuingia katika majadiliano ya kina ya kiastronomia, inazungumzia kazi ya mwezi na nafasi yake katika maisha ya kila siku ya watu. Qur'ani haikuingia katika maelezo ya nafasi ya mwezi ndani ya mfumo wa jua wala mwendo wa jamaa wa nyota, sayari na galaksi, ingawa hili linadokezwa katika swali.

Whatever the original enquiry, the answer had gone beyond mere abstraction and given practical, rather than ‘scientific’, information relating to the phases of the moon. The Qur’ān, without going into a detailed astronomical discussion, speaks of the function of the moon and its role in people’s daily life. The Qur’ān did not embark on an explanation of the moon’s position within the solar system or the relative movement of stars, planets and galaxies, although this is implied in the question.

Je, jibu lililotolewa katika Qur’ani linamaanisha nini basi? Lengo kuu la Qur’ani lilikuwa ni kuanzisha na kuendeleza mtazamo mpya wa maisha katika mpangilio mpya wa kijamii, kisiasa na kiuchumi. Kwa hakika, ilifanya kazi kuelekea kuundwa kwa jamii mpya ya kibinadamu, yenye nafasi maalum ya uongozi duniani. Ilikuwa ikiunda muundo mpya wa jamii ya binadamu, wa aina ambayo haikuwahi kujulikana kabla, ili kudumisha mfumo mpya wa maisha ambao ungeweka imara sifa na kanuni za msingi za kiulimwengu ambazo wanadamu wengine wangeweza kuzitazama na kuziiga.

Qur'ani inashughulikia jambo pana zaidi na lenye ukamilifu zaidi kuliko sayansi hizo zote. Inamhusu mwanadamu mwenyewe, ambaye ndiye ufunguo wa kufichua ukweli na siri za ulimwengu unaomzunguka. Akili ya binadamu imekamilika kikamilifu kuchunguza na kuuchimba mazingira ya mwanadamu, na kufanya majaribio na kutumia nadharia anazobuni na zana anazovumbua. Qur'ani inalenga katika kukuza tabia ya mwanadamu, dhamiri yake na akili yake, na kuweka misingi imara ya mazingira ya kibinadamu inayomwezesha kutumia kikamilifu uwezo wake uliofichika na ule wa ulimwengu unaomzunguka. Baada ya kuweka msingi na kumpa mwanadamu zana za kiakili na vigezo vinavyohitajika, Qur'ani inamwachia mwanadamu uhuru wa kutafuta na kuchunguza, kufanya majaribio, kufanikiwa na kufanya makosa, katika nyanja zote za maisha.

The Qur’ān deals with something much wider and more comprehensive than all those sciences. It is concerned with man himself, the key to uncovering the facts and mysteries of the world around. The human mind is fully equipped to scrutinize and probe into man’s surroundings, and to experiment with and apply the theories he formulates and the tools he invents. The Qur’ān concentrates on nurturing man’s character, conscience and mind, and laying the sound foundations of the human environment which allows him to make full use of his own hidden potential and that of the world around. Having laid down the groundwork and given man the necessary mental tools and criteria, the Qur’ān leaves man free to seek and search, experiment, achieve and make mistakes, in all areas of life.

Kuna pia hatari kubwa katika kujaribu kuthibitisha ukweli wa kisayansi unaotajwa mara kwa mara katika Qur’ani kwa kutumia dhana, nadharia au tu "ukweli wa kisayansi" uliopatikana kupitia juhudi za kibinadamu za majaribio na uchunguzi.

There is also a great risk in attempting to seek verification of facts of a scientific nature given occasionally in the Qur’ān through suppositions, theories or so-called ‘scientific facts’ arrived at through human empirical efforts.

Ukweli ambao Qur'ani inautaja ni ukweli kamili na wa mwisho, ilhali ule unaopatikana kwa utafiti wa kibinadamu si kamili, bila kujali jinsi njia au mbinu zilizotumika zilivyo za hali ya juu na za kisasa. Hizi zimefungwa na mazingira ya mwanadamu mwenyewe, na zimepunguzwa na asili na upeo wa zana zilizotumiwa. Kwa hiyo, ukweli kamili na wa mwisho wa Qur'ani hauwezi kuthibitishwa au kuhalalishwa na ukweli usio na uhakika uliogunduliwa na mwanadamu.

The facts that the Qur’ān mentions are absolute and final truths, while those arrived at through human research are not, no matter how advanced or sophisticated the means or the approach used to arrive at them. The latter are constrained by the conditions of man’s own environment, and they are limited by the nature and scope of the tools used. The absolute and final truths of the Qur’ān cannot, therefore, be qualified or authenticated by the inconclusive ones discovered by man.

Hii inafuatiwa na kauli kuhusu kupigana kwa ujumla, na hasa kupigana karibu na Msikiti Mtukufu wa Makkah na wakati wa miezi mitukufu. Kisha inafuata wito wa haraka wa kutoa mali ya kibinafsi kwa ajili ya kuendeleza dini ya Mwenyezi Mungu, jambo linalohusiana kwa karibu na wajibu wa msingi wa Kiislamu wa jihadi, yaani kujitahidi kwa ajili ya njia ya Mungu.

This is followed with a statement on fighting in general, and on fighting around the Sacred Mosque in Makkah and during the sacred months in particular. Then follows an urgent call to spend of one’s personal wealth for the promotion of God’s cause, an activity which is closely related to the fundamental Islamic duty of jihād, or struggle for God’s cause:

Pigana katika njia ya Mwenyezi Mungu dhidi ya wale wanaokupigeni vita, lakini msifanye uchokozi. Hakika Mwenyezi Mungu hawapendi wachokozi. Waueni popote mnapowakuta, na wafukuzeni kutoka mahali walipokufukuzeni; kwani fitina ni mbaya zaidi kuliko kuua. Msipigane nao karibu na Msikiti Mtukufu isipokuwa wao wakipigana nanyi humo kwanza. Wakikupigeni vita, basi waueni. Hivyo ndivyo malipo ya makafiri. Lakini wakiacha, basi jueni kwamba Mwenyezi Mungu ni Mwingi wa kusamehe, Mwenye rehema. Wapigeni vita mpaka pasiwepo tena fitina, na dini iwe ya Mwenyezi Mungu peke yake. Wakiacha, basi hakuna uadui isipokuwa dhidi ya madhalimu. Mwezi mtukufu kwa mwezi mtukufu: kwani kisasi cha haki pia kinatumika kwa kuvunjwa kwa heshima takatifu. Yeyote anayekufanyieni uchokozi, mshambulieni kama alivyowashambulia. Mcheni Mwenyezi Mungu, na jueni kwamba Mwenyezi Mungu yuko pamoja na wanaomcha. Toeni kwa ukarimu katika njia ya Mwenyezi Mungu, wala msijitupe kwa mikono yenu wenyewe katika maangamizi. Dumuni katika kutenda mema, kwani Mwenyezi Mungu huwapenda wanaotenda mema. (Aya 190-195)

Fight for the cause of God those who wage war against you, but do not commit aggression. Indeed, God does not love aggressors. Slay them wherever you may come upon them, and drive them away from wherever they drove you away; for oppression is even worse than killing. Do not fight them near the Sacred Mosque unless they fight you there first. Should they fight you, then kill them. Such is the reward of the unbelievers. But if they desist, know that God is much-Forgiving, Merciful. Fight them until there is no more oppression, and submission is made to God alone. If they desist, let there be no hostility except against the wrongdoers. A sacred month for a sacred month: for just retribution also applies to the violation of sanctity. If anyone commits aggression against you, attack him just as he has attacked you. Have fear of God, and be sure that God is with those who are God-fearing. Give generously for the cause of God and do not with your own hands throw yourselves to ruin. Persevere in doing good, for God loves those who do good. (Verses 190-195)

Sehemu hii inaeleza hali ya jumuiya ya Waislamu huko Madina wakati walipokuwa wakikabiliana na washirikina wa Kiarabu wa Quraysh. Makafiri hao walikuwa wamewaudhi Waislamu kwa sababu ya imani yao ya kidini, wakawatoa nje ya majumba yao, na walikuwa wakijitahidi sana kuwageuza mbali na dini yao. Pia inaweka kanuni za msingi za jihād katika Uislamu.

The present passage addresses the situation of the Muslim community in Madinah as it was in confrontation with the pagan Arabs of the Quraysh. Those unbelievers had persecuted the Muslims for their religious beliefs, drove them out of their homes and were trying hard to turn them away from their faith. It also lays down the fundamental rules of jihād in Islam.

Inaanza na maagizo ya wazi kwamba Waislamu wapigane wale waliokuwa wakiwapiga vita, na wakabiliane kwa nguvu na mashambulizi yoyote dhidi yao kutoka kwa yeyote, bila kufanya uchokozi. "Pigeni vita katika njia ya Mwenyezi Mungu dhidi ya wale wanaokupigeni vita, lakini msifanye uchokozi. Hakika Mwenyezi Mungu hawapendi wachokozi." (Aya ya 190)

It begins with the precise instruction that Muslims should fight those who had been fighting them and to meet with force any attacks against them by anyone, without committing aggression. “Fight for the cause of God those who wage war against you, but do not commit aggression. Indeed, God does not love aggressors.” (Verse 190)

Malengo ya vita katika Uislamu yameainishwa wazi tangu mwanzo kabisa: "Piganeni katika njia ya Mwenyezi Mungu na wale wanaowapigana..." Kwa hiyo, kupigana kunapaswa kufanywa kwa ajili ya Mungu, na kwa kusudi jingine lolote lisilo hilo ambalo linaweza kufafanuliwa na matamanio au misukumo ya kibinadamu. Vita visifanywe kwa ajili ya utukufu au ukuu, wala kwa ajili ya kujinufaisha kimali, wala kupata masoko mapya au kudhibiti malighafi. Visifanywe ili kuipa tabaka, kabila au taifa fulani ukuu juu ya jingine. Kupigana katika Uislamu lazima kufanywe tu kwa ajili ya kukuza malengo yaliyoainishwa na Uislamu: kufanya neno la Mungu liwe juu duniani, kuanzisha mpangilio Wake, na kuwalinda waumini dhidi ya mateso, kulazimishwa, ufisadi, na juhudi zote za kuwalazimisha kuisaliti imani yao au kuiacha. Kwa mujibu wa Uislamu, aina nyingine zote za vita ni dhalimu, na wanaoshiriki ndani yake hawapaswi kutarajia malipo wala baraka zozote kutoka kwa Mungu.

The aims of war in Islam are clearly defined right at the outset: “Fight for the cause of God those who wage war against you...” Fighting should, therefore, be undertaken for the sake of God, and for no other purpose that may be defined by human desires or motivations. War should not be pursued for glory or dominance, nor for material aggrandisement, nor to gain new markets or control raw materials. It should not be pursued to give one class, race or nation of people dominance over another. Fighting in Islam must be undertaken only to promote the aims defined by Islam: to make God’s word supreme in the world, to establish His order, and to protect the believers against persecution, coercion, corruption, and all efforts to force them to betray their faith or abandon it. According to Islam, all other types of war are unjust, and those who take part in them should expect no rewards or blessings from God.

Hapa kuna uteuzi wa kanuni na desturi hizi, kama alivyoziweka Mtume Muhammad ﷺ na kama zilivyoelezwa katika maagizo ya baadhi ya Maswahaba wake.

Here is a selection of these principles and conventions, as laid down by the Prophet Muĥammad and outlined in the instructions of some of his Companions.

Wanaonyesha wazi asili ya mtazamo wa Kiislamu kuhusu vita ya haki, ambao haujawahi kujulikana katika jamii ya binadamu hadi sasa.

They clearly reveal the nature of the Islamic approach to a just war, hitherto unknown to human society.

`Abdullah ibn `Umar anasimulia kwamba, katika moja ya vita, Mtume ﷺ alipoambiwa kwamba mwanamke ameonekana miongoni mwa waliouawa, mara moja aliamuru kwamba wanawake na watoto wasiuawe wakati wa mapigano. [Imepokewa na Malik, al-Bukhari, Muslim, Abu Dawud na al-Tirmidhi] Abu Hurayrah amemnukuu Mtume ﷺ akisema: "Mnapopigana, epukeni kumpiga adui yenu usoni." [Imepokewa na al-Bukhari na Muslim] Abu Hurayrah anasimulia kwamba Mtume ﷺ alimtuma pamoja na kikosi, akiwaagiza wawachome moto watu wawili wa Quraysh aliowataja, lakini walipokuwa karibu kuondoka, Mtume ﷺ alisema: "Nimewaamuru mwachome watu hawa wawili, lakini adhabu ya moto ni ya Mwenyezi Mungu peke yake. Mkiwakamata, wauweni tu." [Imepokewa na al-Bukhari, Abu Dawud na al-Tirmidhi] `Abdullah ibn Mas`ud amemnukuu Mtume ﷺ akisema: "Waumini wa kweli ni wale wanaozingatia kwa uthabiti maadili yao wanapoua." [Imepokewa na Abu Dawud] `Abdullah ibn Yazid al-Ansari anasimulia kwamba Mtume ﷺ alikataza kabisa kupora na kuharibu miili ya waliokufa. [Imepokewa na al-Bukhari] Ibn Ya`la anasimulia kwamba katika msafara mmoja, kiongozi wake, `Abd al-Rahman ibn Khalid ibn al-Walid, aliletewa wapiganaji wanne wa adui. Aliamuru wafungwe na wauawe polepole. Abu Ayyub al-Ansari, sahaba wa karibu wa Mtume ﷺ, aliposikia hilo, alisema: "Nilimsikia Mtume ﷺ akikataza kuua polepole. Naapa kwa Mwenyezi Mungu kwamba sitamfanyia hata kuku kifo cha polepole." `Abd al-Rahman aliposikia hayo, mara moja alitafuta kuwaacha huru watumwa wanne kama fidia. [Imepokewa na Abu Dawud] Tunaweza kuongeza hapa kwamba kumwacha huru mtumwa ni sehemu ya fidia iliyowekwa kwa mauaji ya bahati mbaya.

`Abdullāh ibn `Umar reports that when, in one of the battles, the Prophet was told that a woman was found among those killed, he immediately ordered that women and children should not be killed during combat. [Related by Mālik, al-Bukhārī, Muslim, Abū Dāwūd and al-Tirmidhī] Abū Hurayrah quotes the Prophet as saying: “When you fight, avoid striking your opponent in the face.” [Related by al-Bukhārī and Muslim] Abū Hurayrah reports that the Prophet sent him with an expedition instructing them to burn two men from the Quraysh he had named, but as they were about to depart the Prophet said: “I have ordered you to burn these two people, but only God may punish with fire. If you capture them, just kill them.” [Related by al-Bukhārī, Abū Dāwūd and al-Tirmidhī] `Abdullāh ibn Mas`ūd quotes the Prophet as saying: “True believers are those who strictly observe their moral code when they kill.” [Related by Abū Dāwūd] `Abdullāh ibn Yazīd al-Anşarī reports that the Prophet has strictly forbidden looting and the mutilation of dead bodies. [Related by al- Bukhārī] Ibn Ya`lā reports that on one expedition, the leader, `Abd al-Raĥmān ibn Khālid ibn al-Walīd, was brought four enemy fighters. He ordered that they be tied and put to death slowly. When Abū Ayyūb al-Anşārī, a close Companion of the Prophet, heard of this, he said: “I heard the Prophet forbid slow killing. I swear by God that I would not inflict slow death even on a chicken.” When `Abd al-Raĥmān heard this he immediately sought to free four slaves in compensation. [Related by Abū Dāwūd] We may add here that freeing a slave is part of the prescribed compensation for accidental killing.

Kizuizi kingine ni kwamba hakuruhusiwi kupigana vita ndani ya eneo la Msikiti Mtukufu wa Makkah, ambao Mwenyezi Mungu, kwa kujibu dua za Nabii Ibrahim, aliutangaza kuwa mahali pa usalama na nyumba ya amani isiyoweza kuvunjwa. Hata hivyo, wale wanaoivunjia heshima utakatifu wa Msikiti Mtukufu na kufanya uchokozi dhidi ya Waislamu humo lazima wapigwe vita, wala wasiachwe. Vitendo vyao viovu na mateso yao dhidi ya Waislamu, vinavyofanyika ndani ya eneo la Msikiti Mtukufu, haviwezi kulipwa ila kwa adhabu kali.

The other restriction is that no fighting was allowed within the vicinity of the Sacred Mosque in Makkah, which God, in response to the Prophet Abraham’s prayers, had declared a safe haven and an inviolable house of peace. However, those who desecrate the sanctity of the Sacred Mosque and commit aggression against Muslims there must be fought and should not be spared. Their vile actions and their persecution of Muslims, committed as they are within the vicinity of the Sacred Mosque, can only be rewarded with severe punishment.

"Lakini wakiacha, basi jueni kwamba Mwenyezi Mungu ni Mwingi wa kusamehe, Mwingi wa rehema." (Aya ya 192) Ili kupata msamaha na rehema za Mwenyezi Mungu, hawapaswi tu kuacha kupigana vita dhidi ya Waislamu na kujaribu kuwalazimisha kuacha dini yao. Wangelazimika kukataa kumkataa Mwenyezi Mungu na kuikataa Ujumbe Wake. Kitu cha juu kabisa wanachoweza kutarajia kama malipo ya kujizuia kuwashambulia Waislamu na kuwaudhi ni mapatano ya kusitisha uhasama, lakini hilo halitoshi kuwastahilisha msamaha na rehema za Mwenyezi Mungu. Basi, makafiri wanaalikwa na kuhimizwa kuamini ili waweze kufurahia rehema na msamaha wa Mwenyezi Mungu.

“But if they desist, know that God is much-Forgiving, Merciful.” (Verse 192) To earn God’s forgiveness and mercy, they should not simply desist from waging war against the Muslims and trying to force them to abandon their faith. They would be required to renounce their denial of God and their rejection of His Message. The most they can expect in return for refraining from attacking the Muslims and persecuting them would be a truce, but that would not be sufficient to merit God’s forgiveness and mercy. The unbelievers are, therefore, invited and encouraged to believe so that they may enjoy God’s mercy and forgiveness.

Hilo ni tendo jema la kupongezwa! Uislamu huwasamehe maadui wake wakubwa kuadhibiwa na kulipizwa kisasi, badala yake huwapa msamaha na rehema kwa kitendo rahisi tu cha kujiunga na safu ya waumini. Hilo lingewasamehe makosa yao yote ya awali, na kufuta madhara na vitendo vya kikatili walivyowafanyia Waislamu.

What a commendable gesture! Islam spares its staunchest enemies punishment and retribution, and instead offers them forgiveness and mercy in return for the simple act of joining the ranks of the believers. That would absolve them of all their previous misdemeanours, and cancel out the damage and the atrocities they had wrought against the Muslims.

Sura kisha inatoa muhtasari wa matendo ya Hija na 'Umra (Hija ndogo). Hili linafuatana kwa njia ya kawaida kabisa na simulizi iliyotangulia inayohusu mabadiliko na awamu za mwezi, na kuruhusiwa kwa kupigana vita katika miezi mitukufu ya mwaka na karibu na Msikiti Mtukufu wa Makka.

The sūrah then gives an outline of the rituals of the pilgrimage and the `Umrah (lesser pilgrimage). This follows quite naturally from the earlier account dealing with lunar changes and phases, and the admissibility of fighting during the sacred months of the year and in the vicinity of the Sacred Mosque in Makkah.

Timizeni Hijja na Umra kikamilifu kwa ajili ya Mwenyezi Mungu pekee. Mkizuiwa, basi toeni sadaka yoyote mtakayoweza kwa urahisi. Msinyoe vichwa vyenu mpaka sadaka zifike mahali pake palipowekwa. Ikiwa yeyote miongoni mwenu ni mgonjwa au ana maumivu kichwani, basi akomboe nafsi yake kwa kufunga, au kutoa sadaka, au kuchinja. Mtakapokuwa katika amani, basi yeyote atakayefaidika kwa kutekeleza Umra kabla ya Hijja, atoe sadaka yoyote anayoweza kwa urahisi; lakini asiyekuwa na uwezo afunge siku tatu wakati wa Hijja na siku saba zaidi atakaporudi nyumbani; hizo ni siku kumi kamili. Haya yote yanawahusu wale ambao familia zao hazikai karibu na Msikiti Mtakatifu. Mcheni Mwenyezi Mungu, na jueni vizuri kwamba Yeye ni mkali wa adhabu. Hijja hufanyika katika miezi iliyowekwa kwa ajili yake. Yeyote atakayefanya Hijja katika miezi hiyo, basi wakati wa Hijja ajiepushe na uchafu, kila tabia mbaya na ugomvi. Chochote chema mnachofanya, Mwenyezi Mungu anakijua. Jitayarishieni vizuri:

Perform to their completion both the pilgrimage and the `Umrah purely for God’s sake. If you are prevented from doing so, then make whatever offering you can easily afford. Do not shave your heads until the offerings have reached their appointed destination. If any of you is ill or suffers from an ailment of the head, he shall redeem himself by fasting, or alms, or sacrifice. When you are in safety, then he who takes advantage of performing the `Umrah before the pilgrimage shall make whatever offering he can easily afford; but he who lacks the means shall fast three days during the pilgrimage and seven more days on returning home; that is, ten days in all. All this applies to those whose families are not resident in the vicinity of the Sacred Mosque. Fear God, and know well that He is severe in retribution. The pilgrimage takes place in the months appointed for it. Whoever undertakes the pilgrimage in those months shall, while on pilgrimage, abstain from lewdness, all wicked conduct and wrangling. Whatever good you do God is well aware of it. Provide well for yourselves:

Wema bora zaidi ya zawadi ni kuwa mcha Mungu. Basi niogopeni Mimi, enyi mlio na akili. Si dhambi kwenu kutafuta fadhila za Mola wenu. Mtakapomiminika kutoka 'Arafāt, mkumbukeni Mungu kwenye Mash'ar al-Ḥarām. Mkumbukeni Yeye aliyekuongoeni, kwani kabla ya hapo mlikuwa hakika katika upotovu. Miminikeni kutoka mahali ambapo watu wengine wote wanamiminika, na mwombe Mungu msamaha. Hakika Yeye ni Mwingi wa kusamehe, Mwenye kurehemu. Mtakapomaliza ibada zenu, mkumbukeni Mungu kama mnavyowakumbuka baba zenu, bali kwa kumbukumbu iliyo kali zaidi. Miongoni mwa watu yupo anayesema: "Mola wetu, tupe (neema) duniani." Basi hao hawana fungu lolote Akhera. Na miongoni mwao yupo anayesema: "Mola wetu, tupe mema duniani na mema Akhera, na tulinde na adhabu ya Moto." Hao watapata fungu kwa yale waliyoyachuma; na Mungu ni Mwepesi wa kuhesabu. Mtajeni Mungu katika siku zilizohesabiwa. Atakayeharakisha kuondoka baada ya siku mbili, hana dhambi, na atakayechelewa hana dhambi, kwa aliyemcha Mungu. Mcheni Mungu na jueni kwamba mtakusanywa kwake.

Mtume (ﷺ) aliweka kanuni hii na akaongeza muda hadi kuchomoza kwa alfajiri ya Siku ya Kuchinja, yaani tarehe kumi ya Dhu’l-Ĥijjah, ili kutofautisha mwenendo wa Kiislamu na ule wa Waarabu washirikina.

The Prophet laid down this rule and extended the time to the break of dawn on the Day of Sacrifice, the tenth of Dhu’l-Ĥijjah, in order to distinguish Islamic practice from that of the pagan Arabs.

Al-Musawwar ibn Makhramah, mmoja wa Maswahaba wa Mtume ﷺ, anasimulia kwamba, katika hotuba yake huko `Arafāt, Mtume ﷺ alianza kwa kumsifu na kumtukuza Mwenyezi Mungu, kisha akasema: “Hii ndiyo siku kuu ya Hija. Washirikina na waabudu masanamu walikuwa wakiondoka `Arafāt kabla jua halijazama, wakati bado linaonekana juu ya vilele vya milima likifanana na vilemba vya wanaume. Lakini sisi tunaondoka kabla jua halijachomoza, kwa kuwa desturi yetu ni tofauti kabisa na yao.” Desturi iliyothibitika aliyoifuata Mtume ﷺ ilikuwa kuondoka `Arafāt baada ya jua kuzama. Katika Hadithi sahihi aliyoipokea Muslim, Jābir ibn `Abdullāh anasimulia kwamba “Mtume ﷺ alibaki `Arafāt hadi jua lilipoanza kuzama, anga likawa jekundu, na duara la jua likatoweka kabisa. Akiwa na Usāmah nyuma yake juu ya ngamia yule yule, alikuwa akiivuta kwa nguvu kamba ya ngamia wake jike hadi kichwa chake kikigonga kwenye tandiko.”

Al-Musawwar ibn Makhramah, a Companion of the Prophet reports that, in his address at `Arafāt, the Prophet began with praising and glorifying God before saying: “This is the grand day of pilgrimage. The polytheists and the idolaters used to leave `Arafāt before the sun had set, when it was still visible over mountain tops looking like men’s turbans. But we depart before the sun rises, our practice being distinctly different to theirs.” The established tradition adopted by the Prophet was to depart from `Arafāt after sunset. In an authentic ĥadīth related by Muslim, Jābir ibn `Abdullāh reports that “the Prophet remained at `Arafāt until the sun began to set, the sky reddened and the sun’s disc completely disappeared. With Usāmah behind him on the same camel, he was pulling hard on the reins of his she-camel until her head would hit the saddle.

Alionyesha kwa mkono wake wa kulia, akisema, ‘Tulia! Tulia!’ Alilegeza mshiko wake wa kamba za ngamia katika kila kilima ili ngamia apande kwa urahisi. Alipofika Muzdalifah, alisali Maghrib na `Ishā’ kwa adhana moja na iqāmah mbili tofauti. Hakutenganisha swala hizo mbili za lazima kwa kumtukuza Mwenyezi Mungu. Baada ya hapo alilala kupumzika hadi alfajiri, alipoamka na kuswali Alfajiri wakati mwanga wa mchana ulipoanza kuonekana. Swala hiyo ilitanguliwa na adhana na iqāmah. Kisha Nabii ﷺ alipanda ngamia wake na kuelekea al-Mash`ar al-Ĥarām. Huko alielekea qiblah na kuanza dua na sifa ndefu kwa Mwenyezi Mungu hadi mwanga wa mchana ukawa mkali. Kisha aliondoka kabla jua halijachomoza. Hii ndiyo desturi iliyoelezwa katika sūrah kama inavyosema: {…}

Unapomaliza ibada zako takatifu, mkumbuke Mungu kama unavyowakumbuka baba zako — bali kwa kumbukumbu yenye nguvu zaidi. Kuna watu wanaosema, ‘Mola wetu, tupe wingi wa mali duniani.’ Hao hawatakuwa na sehemu yoyote katika malipo ya maisha ya Akhera.

When you have fulfilled your sacred duties, remember God as you remember your fathers — nay with a yet keener remembrance. Some people say, ‘Our Lord, give us abundance in this world.’ They shall have no share in the rewards of the life to come.

Kuna wengine wanaosema, "Mola wetu, tupe mema duniani na mema akhera, naututulinde na adhabu ya Moto." Hawa watapata sehemu yao kwa sababu ya yale waliyoyachuma; kwani Mwenyezi Mungu ni mwepesi wa kuhesabu.

There are others who say, ‘Our Lord, grant us what is good in this world and what is good in the life to come and protect us from the torment of the fire.’ These shall have their portion in return for what they have earned; for God is swift in reckoning.

(Aya 200-202)

(Verses 200-202)

Kabla ya Uislamu, Waarabu hawakuwa na utume wala ujumbe uliowatoa nje ya mipaka ya Rasi ya Arabia. Walikuwa wakimiminika kwenye masoko maarufu ya ʿUkāẓ, Mijannah na Dhu’l-Majāz, si tu kufanya biashara na kubadilishana bidhaa, bali pia kuonyesha fahari ya kikabila, kuwasifu mababu zao na kusherehekea utukufu wao wa zamani. Haya yalikuwa ni matukio ya kuonyesha ufundi wao wa ushairi na fasihi. Hawakuwa na shughuli nyingine zenye umuhimu wa kitamaduni au kitaifa zilizoweza kuvutia shauku yao au kuwahimiza kuchanganyika na tamaduni na jamii nyingine au kuzichunguza.

Prior to Islam, the Arabs had no mission or message to take them outside the confines of the Arabian Peninsula. They would throng to the famous market places of `Ukāż, Mijannah, and Dhu’l-Majāz, not only to trade and exchange material goods, but also to display their tribal pride, eulogize their ancestors and celebrate their past glories. These were occasions for showing off their poetic and literary prowess. They had no other culturally or nationally significant pursuits to attract their interest or encourage them to mix with or explore other cultures and societies.

Pamoja na kuja kwa Uislamu, hata hivyo, walipata mtazamo mpya wa maisha, wajibu mkubwa, na lengo lililo wazi. Qur'ani iliwahimiza katika mwelekeo wao mpya: "Mtakapomaliza ibada zenu takatifu, mkumbukeni Mungu kama mnavyowakumbuka baba zenu, bali kwa kumbukumbu iliyo kali zaidi." (Aya ya 200)

With the advent of Islam, however, they acquired a fresh outlook on life, a great responsibility, and a definite purpose. The Qur’ān prompted them in their new direction: “When you have fulfilled your sacred duties, remember God as you remember your fathers — nay with a yet keener remembrance.” (Verse 200)