Sura hii ni ya kipindi cha Madina, iliteremshwa muda mfupi baada ya kutiwa saini kwa mkataba wa amani wa al-Hudaybiyah katika mwaka wa 6 wa kalenda ya Kiislamu. Inatoa maoni juu ya matukio yaliyotangulia kutiwa saini kwa mkataba huu muhimu, pia inaelezea hali ambayo jumuiya ya Waislamu ilijikuta nayo wakati huo. Kati ya kuteremshwa kwa sura hii na Sura ya 47, Muhammad ﷺ, ambayo inatangulia katika mpangilio wa Qur'an, kulipita muda wa miaka mitatu ambao ulishuhudia maendeleo yaliyokuwa na athari kubwa katika maisha ya jumuiya ya Waislamu huko Madinah.

This surah belongs to the Madman period, revealed as it was shortly after the signing of the peace treaty at al-Hudaybiyah in year 6 of the Islamic calendar. It comments on the events leading to the momentous signing of this treaty as also describes the situation in which the Muslim community found itself at that time. Between the revelation of this surah and Surah 47, Muhammad, which precedes it in the Qur’anic order, there was a lapse of three years which witnessed developments that had far-reaching effects on the life of the Muslim community in Madlnah.

Haya yalihusisha mabadiliko katika mitazamo ya jamii ya Waislamu na wapinzani wao, na mabadiliko makubwa zaidi katika mfumo wa kisaikolojia na kiakili wa jamii ya Waislamu. Kwa mtazamo huu, jamii hiyo ikawa imekomaa zaidi katika kuelewa na kutekeleza imani.

These involved changes in the attitudes of both the Muslim community and its opponents, and even greater changes in the Muslim community’s psychological and mental framework. In this respect, it became far more mature in its understanding and implementing of faith.

Kabla ya kujadili surah na ujumbe wake, tunahitaji kupitia tukio kubwa lililokuwa kutiwa saini kwa mkataba wa amani, ili kuelewa hali zilizokuwepo wakati jumuiya ya Waislamu ilipopokea ufunuo huu mpya.

Before we discuss the surah and its message, however, we need to review the major event that was the signing of the peace treaty so as to understand the circumstances then prevailing as the Muslim community received this new revelation.

Mtume ﷺ aliona katika ndoto kwamba anaingia Msikiti Mtukufu wa Makkah pamoja na Maswahaba wake, baadhi yao wakiwa wamenyoa vichwa vyao na wengine wakiwa wamekata nywele zao fupi. Makafiri wa Makkah walikuwa wamewazuia kuingia Makkah tangu walipohamia Madinah. Hawakuwaruhusu hata kuingia wakati wa miezi minne mitukufu ambayo Waarabu wote waliiheshimu katika kipindi cha kabla ya Uislamu, wakiweka silaha chini na kuona kupigana katika nyakati hizi kuwa ni dhambi kubwa.

The Prophet saw himself in a dream entering the Sacred Mosque in Makkah together with his Companions, some of them having shaven their heads and some with their hair cut short. The unbelievers in Makkah had prevented them entry into Makkah since their migration to Madlnah. They did not even allow them entry during the four sacred months that all Arabs honoured in the pre-Islamic period, laying down their arms and regarding fighting during these times as a great enormity.

Kuingia Makka wakati wa miezi hii minne kulikuwa huru kwa wote, kwa usalama kamili. Hata watu waliohusika katika mauaji ya kulipiza kisasi walikutana kwa amani wakati huu. Mtu angeweza kukutana na muuaji wa baba yake au kaka yake bila kumdhuru kwa jambo lolote, wala kujaribu kumzuia asiingie Msikiti Mtukufu. Hata hivyo, washirikina wa Makka walikiuka desturi zao zilizoimarika, wakimzuia Mtume ﷺ na Waislamu kuingia Makka katika kipindi chote cha miaka sita iliyofuata uhamiaji wao kwenda Madina. Katika mwaka wa sita, Mtume ﷺ alikuwa na ndoto hii, akaisimulia kwa Maswahaba wake, ambao walifurahishwa nayo, wakitambua kwamba ndoto ya nabii hakika itatimia.

Entry into Makkah during these four months was free for all, in perfect safety. Even people involved in vengeance killings would meet in peace at this time. A man would come across the killer of his father or brother without raising a finger against him, or trying to prevent his entry into the Sacred Mosque. Nevertheless, the idolaters in Makkah violated their well-established traditions, preventing the Prophet and the Muslims from entering Makkah throughout the six years that followed their migration to Madlnah. In year 6, the Prophet had this dream and reported it to his Companions who were delighted with it, realizing that a dream by a prophet would certainly come true.

Kwa maelezo zaidi kuhusu matukio haya tutategemea hasa simulizi ya Ibn Hisham kwa kuwa ina undani zaidi kuliko nyingi nyingine na pia inatoa picha kamili zaidi. Vilevile inakubaliana kwa ujumla na simulizi zilizomo katika vitabu viwili vya Hadith vya Imamu al-Bukhari na Imamu Ahmad, pamoja na muhtasari uliotolewa na Ibn Hazm katika kitabu chake Jawami' al-Sirah, na pia na simulizi za wanazuoni wengine.1

For further information about these events we will mainly rely on the report given by Ibn Hisham as this is more detailed than most and also provides a fuller picture. It is also generally in agreement with reports in the two Hadlth anthologies of Imam al-Bukharl and Imam Ahmad, as well as the summary given by Ibn Hazm in his book Jawdmi( al-Sirah, and with reports by other scholars.1

Nabii alitangaza kwa Maswahaba zake na kwa makabila ya Kiarabu yaliyo karibu na Madinah kwamba alikusudia kwenda Makkah kuheshimu Al-Ka'bah na kuabudu huko. Aliwaalika wote wajiunge naye.

The Prophet announced to his Companions and to the Arabian tribes around Madlnah that he intended to visit Makkah to honour the Ka'bah and to worship there. He invited them all to join him.

Makabila mengi ya Kiarabu ambayo bado haijakubali Uislamu ilisita sana kujiunga na msafara huu wa amani, kwa sababu iliogopa kwamba Quraysh bila shaka wangepinga Waislamu na kuwazuia kuingia Makkah. Ikiwa Quraysh walikuwa wameazimia kuwazuia Waislamu, mapigano ya silaha yangeweza kuzuka. Kwa hiyo, makabila hayo ya Kiarabu yalitaka kujiweka mbali na jambo hilo. Waislamu, hata hivyo, walifurahi sana kujiunga na Mtume ﷺ, ambaye aliongoza msafara akiwa mbele ya takriban Maswahaba 1,400 wake.2

Most of the Arabian tribes which had not yet accepted Islam were highly reluctant to join this peaceful expedition because they feared that the Quraysh were bound to resist the Muslims and prevent them from entering Makkah. If the Quraysh were determined to stop the Muslims, an armed conflict might erupt. Hence, those Arabian tribes wanted to stay out of it. The Muslims, however, were very glad to join the Prophet, who marched at the head of some 1,400 of his followers.2

Hata hivyo, Mtume ﷺ aliendelea na safari yake hadi akafika mahali panapoitwa Ghadir al-Ashtat, ambapo Bishr ibn Sufyan alimpa taarifa yake kwamba Quraysh walikuwa wakijiandaa na kutafuta msaada wa wengine ili kupigana naye na kumzuia asiingie Makka.3

The Prophet, however, marched on until he arrived at a place called Ghadir al-Ashtat where Bishr ibn Sufyan gave him his report that the Quraysh were mobilizing and seeking the help of others to fight him and prevent him from entering Makkah.3

Nabii alihuzunishwa sana na taarifa hii. Alisema: "Quraysh wamekosea sana! Wangepoteza nini wangeniacha nisimamie ujumbe wangu kwa wengine wote wa Arabia? Ikiwa Waarabu hao wangeniua, Quraysh wangepata wanachotaka. Ikiwa mimi nitashinda, wao hawana budi kukubali Uislamu bila kupata hasara yoyote, au kupigana nami wakiwa na nguvu zao kamili. Wanafikiri nini? Kwa hakika Mungu, nitaendelea kujitahidi kwa ujumbe ambao Mungu amenipa hadi utakaposhinda au nife." Akitafakari hali mpya baada ya kujua kwamba Quraysh walikuwa wanajiandaa kwa mapigano ya silaha, Nabii ﷺ aliamua kujaribu kuepuka tukio kama hilo. Hivyo, aliuliza kama kuna mtu katika kambi yake aliyeweza kuwaongoza kupitia njia iliyowaepusha na Quraysh, ili waepuke mapigano ya silaha na kikosi chao cha mbele. Mwanamume kutoka kabila la Aslam alijitokeza na kuwaongoza kupitia njia yenye miamba mingi sana, iliyokuwa ngumu sana kwa Waislamu. Hatimaye, walijikuta katika eneo wazi lililokuwa rahisi kuvukwa. Nabii ﷺ aliwaamuru kuchukua njia ya kulia hadi hatimaye wakafika katika uwanda wa al-Hudaybiyah, kusini mwa Makkah, ambao ulikuwa umbali wa siku moja tu ya kutembea kutoka Mji Mtakatifu.

The Prophet was distressed at this report. He said: “How ill-advised is the Quraysh! What would they lose if they were to leave me alone addressing my message to the rest of Arabia? If those Arabs were to kill me, the Quraysh would have what they wish. If I am to be the victorious, they must either accept Islam without having suffered any losses, or fight me with their forces intact. What do they think? By God, I will continue to strive for the message God has given me until it is triumphant or I die.” Reflecting on the new situation after he had learnt that the Quraysh were preparing for armed conflict, the Prophet decided to try to avoid such an eventuality. Hence, he asked whether anyone in his camp was able to lead them through a route which took them away from the Quraysh, so that they could avoid an armed conflict with their advance force. A man from the tribe of Aslam came forward and led them through a very rough route which was very hard for the Muslims. Eventually, they found themselves in an open area which was easy to cross. The Prophet commanded them to take the right-hand route until they finally arrived at the plain of al-Hudaybiyah, to the south of Makkah, which was only a days walk from the Holy City.

Ghafla, ngamia jike wa Nabii ﷺ alikaa chini. Watu walipiga kelele wamwamshe asimame tena, lakini yeye hakusogea. Baadhi ya watu walisema kwamba alikataa kuendelea mbele. Nabii ﷺ aliwaambia kwamba kukataa kama hivyo si katika tabia yake. Alisema: “Amezuiwa kwa sababu ile ile iliyomzuia tembo.” Hii ilikuwa ni kumbukumbu ya tukio lililotokea takriban miaka 60 iliyopita, wakati Abrahah, mtawala wa Yemen, alipokuwa akipanda tembo mbele ya jeshi kubwa, ambalo lengo lake lilikuwa kuiharibu Ka'bah.

Suddenly, the Prophets she-camel sat down. People shouted at her to make her rise again, but she would not move. Some people suggested that she refused to go forward. The Prophet told them that such a refusal was not in her nature. He said: “She is held back for the same reason which held back the elephant.” This was a reference to an incident which took place nearly 60 years earlier when Abrahah, the ruler of the Yemen, was riding an elephant at the head of a large force, whose aim was to destroy the Ka'bah.

Muda mfupi kabla ya kufika Makka, tembo alisimama tuli na hakutaka kusonga mbele; alikuwa tayari kurudi nyuma. Muda mfupi baadaye, jeshi la Abrahah lilishambuliwa na ndege waliorusha mawe dhidi ya jeshi hilo na kuliangamiza. Simulizi hili limetajwa katika sura fupi ya Qur'an iitwayo Tembo, ambayo inaweza kutafsiriwa kama ifuatavyo: "Kwa jina la Mwenyezi Mungu, Mwingi wa Rehema, Mwenye Kurehemu. Je, hujui jinsi Mola wako alivyowatendea watu wa Tembo? Je, hakuvuruga kabisa mpango wao wa hila, na kuwapelekea makundi ya ndege, waliowarushia mawe ya udongo wa mchanga? Hivyo akawafanya kama masalia ya majani yaliyoliwa."(105: 1-5)

Shortly before arriving in Makkah, the elephant sat still and would not move forward; it was ready to go back. Shortly afterwards, Abrahah’s army was attacked by birds which threw stones at the army and destroyed it. The story is mentioned in a short surah of the Qur’an entitled, The Elephant, and which may be translated as follows: “In the name of God, the Beneficent, the Merciful. Are you not aware how your Lord dealt with people of the Elephant? Did He not utterly confound their treacherous plan, and send against them flocks of birds, which pelted them with stones of sand and clay? Thus He made them like stalks of devoured leaves.” (105: 1-5)

Mtume ﷺ kisha akasema: "Naapa kwa Yule ambaye nafsi yangu iko mikononi Mwake, nitakubali kwa kheri pendekezo lolote ambalo Quraysh wataniwekea leo, linalosaidia kuanzisha mahusiano mazuri na kuhakikisha heshima kwa maeneo matakatifu ya Mungu." Kisha akawaamuru Maswahaba wake washuke na kupiga kambi.

The Prophet then declared: “By Him Who holds my soul in His hand, I shall respond favourably to any proposal the Quraysh puts to me today which helps establish good relations and guarantees respect to God’s sanctuaries.” He then ordered his Companions to encamp.

Quraysh walitambua kwamba Mtume ﷺ amefanikiwa kuepuka vikosi vyao vya mbele na kwamba amepiga kambi huko al-Hudaybiyah, wakaamua kumtumia mjumbe. Walijua pia kwamba, endapo wangefanikiwa kumzuia Muhammad ﷺ asiingie Makkah, wakati alikuja kwa lengo moja tu la kuitembelea Msikiti Mtakatifu, hatua yao hiyo isingepita bila kuhojiwa na Waarabu wengine. Heshima yao ilitokana na ukweli kwamba walikuwa walinzi wa Nyumba Takatifu na hawakumzuia mtu yeyote kuabudu humo. Mjumbe wa kwanza waliyemtuma alikuwa Budayl ibn Waraqa' wa kabila la Khuza'ah, aliyeenda pamoja na kikundi cha wanakabila wenzake. Kabila la Khuza'ah daima lilikuwa na huruma kwa Mtume ﷺ. Baadhi ya wanaume wake walikuwa wamesilimu, lakini hata wale ambao hawakusilimu hawakuwa na uadui kabisa dhidi ya ujumbe wa Uislamu.

When the Quraysh realized that the Prophet had managed to evade their advance forces and that he was encamped at al-Hudaybiyah, they decided to send a messenger to him. They were also aware that should they succeed in stopping Muhammad from entering Makkah, when he had come with no purpose other than to visit the Sacred Mosque, their action would not go unquestioned by the other Arabs. Their prestige was derived from the fact that they were custodians of the Sacred House and that they prevented no one from worshipping there. The first emissary they sent was Budayl ibn Waraqa' of the tribe of Khuza'ah, who went with a group of his fellow tribesmen. The tribe of Khuza(ah was always sympathetic towards the Prophet. Some of its men had embraced Islam, but even those who had not were far from hostile to the message of Islam.

Budayl alizungumza na Nabii na kumwambia kwamba Quraysh walikuwa wameazimia kumzuia asiingie Makka. Nabii alimhakikishia kwamba hakuwa na nia ya kupigana na mtu yeyote. Alitaka tu kuizuru Al-Ka'bah na kuonyesha kwamba Waislamu wanautambua utakatifu wake. Maoni ya Nabii ﷺ kuhusu msimamo wa Quraysh yalitolewa kwa maneno haya: "Quraysh sasa wako katika hali ya kuweza kufikiria vita tu. Niko tayari kukubaliana nao juu ya mapatano ya kusitisha vita, iwapo wanataka hivyo. Ninawaomba tu waniache nizungumze na watu. Iwapo nitafanikiwa na watu wengine wakanifuata, basi uamuzi ni wao kufanya vivyo hivyo. Iwapo watakataa, watakuwa wamehifadhi nguvu zao. Iwapo wameazimia kunizuia, naapa kwa Mungu kwamba nitapigana nao kwa ajili ya jambo hili langu hadi nitakapokufa, na hata hivyo hawataweza kuzuia kile ambacho Mungu amekipanga." Budayl alirudi kwa Quraysh na kuwaambia: "Tumekujieni baada ya kumwona mtu huyu na kusikia anachosema. Je, mngependa kusikia alichotuambia?" Baadhi yao walipiga kelele: "Hatutaki kusikia chochote anachosema." Baadhi ya watu wenye busara waliwaomba aeleze alichosikia. Alipomaliza taarifa yake, aliwasihi, akiwaambia kwamba msimamo wao ulikuwa wa haraka kwa sababu Muhammad ﷺ hakuwa na nia ya kupigana nao. Alitaka tu kuizuru Al-Ka'bah.

Budayl spoke to the Prophet and told him that the Quraysh were determined to prevent him from entering Makkah. The Prophet assured him that he had no intention of fighting anyone. He wanted only to visit the Ka(bah and to demonstrate the Muslims’ recognition of its sanctity. The Prophets comment on the Quraysh s attitude was given in these words: “The Quraysh are now in such a state that they can think only of war. I am prepared to agree a truce with them, if they so desire. I ask them only to leave me alone to speak to people. If I am successful and other people follow me, then the choice is theirs to do likewise. If they refuse, they will have preserved their strength. If they are determined to stop me, I swear by God that I will fight them over this cause of mine until I die, and even then they cannot prevent what God wills.” Budayl went back to the Quraysh and said to them: “We have come to you after seeing this man and hearing what he says. Would you like to hear what he told us?” Some of them shouted: “We do not wish to hear anything he says.” Some wiser people requested him to report what he had heard. When he finished his report, he pleaded with them, saying that they were rash in their attitude because Muhammad did not intend to fight them. He wanted only to visit the Ka(bah.

Baada ya kukataa ushauri wa wajumbe wote watatu wa kumruhusu Muhammad ﷺ aingie Makkah na kuabudu katika Al-Ka'bah, Quraysh waliamua kutuma mjumbe wa nne. Hakuna ripoti zilizopo zinazotoa mwanga wowote juu ya sababu zilizowafanya Quraysh waone kwamba kutuma mjumbe mwingine kuzungumza na Mtume ﷺ kungeleta mabadiliko yoyote katika hali hiyo. Haijulikani Quraysh walitarajia kupata nini kwa kutuma wajumbe hawa, wakati walikuwa hawako tayari kusikiliza ushauri wao. Huenda yote hayo yalikuwa ishara ya kuchanganyikiwa kwa Quraysh. Kwa upande mwingine, huenda ilikuwa ni jitihada ya kujihalalisha wenyewe.

Having rejected the advice of all three envoys to allow Muhammad to enter Makkah and worship at the Ka 'bah, the Quraysh decided to send a fourth emissary. None of the existing reports throws any light on the reasons which made the Quraysh feel that sending another envoy to speak to the Prophet would bring about any change in the situation. It is not known what the Quraysh hoped to achieve by sending these envoys when it was not prepared to listen to their advice. Perhaps it was all a mark of the Qurayshs confusion. On the other hand, it may have been an exercise in self-justification.

Quraishi huenda walitaka kuweza kusema kwamba walijaribu kila wawezalo kufikia maelewano na Muhammad ﷺ. Iwe hivyo, mtu waliyemchagua safari hii alikuwa 'Urwah ibn Mas'ud, kiongozi wa kabila la Thaqif, lililokuwa likiishi katika mji wa Ta’if. Hata hivyo, 'Urwah alitaka kwanza kuhakikisha kwamba atakaporudi hatapokea matibabu makali yale yale waliyopokea wajumbe wengine ambao Quraishi waliwatuma, endapo atarudi na ushauri ambao Quraishi huenda wasipendezwe nao. Basi, akawaambia watu wa Quraishi:

The Quraysh might have wanted to be able to say that they tried all they could to reach accommodation with Muhammad. Be that as it may, the man the Quraysh chose this time was 'Urwah ibn Mas'ud, a leader of the tribe ofThaqif, which lived in the town of Ta’if. 'Urwah, however, wanted first to make sure that on his return he would not receive the same harsh treatment as the other envoys the Quraysh sent, should he come back with advice the Quraysh might not like. He, therefore, addressed the people of the Quraysh:

“Nimeelewa aina ya matusi mliyowamwagia wale mliowatuma kwa Muhammad ﷺ. Mnajua kwangu ninyi ni kama wazazi, na mimi ni mwana wenu. Nilipopata habari ya shida yenu, niliwakusanya wale watu wangu waliotii amri zangu, na nimekuja kuwapa msaada.” Makureshi wakajibu: “Hakika hili ni la kweli, na hatuna shaka nawe.” Alipoketi ili kuzungumza na Mtume ﷺ, alisema:

“I have noted what sort of abuse you have poured on the heads of those you have sent to Muhammad. You know that to me you are parents and that I am your son. When I heard of your trouble, I gathered those of my people who obeyed my orders and have come to give you support.” The Quraysh answered: “This is certainly true, and we have no doubts about you.” When he sat down to speak to the Prophet, he said:

Kwa kuzingatia hali ilivyokuwa na ukweli kwamba alikuwa amepokea wajumbe wanne kutoka kwa Kuraishi bila dalili yoyote kwamba Kuraishi walikuwa wakipunguza upinzani wao dhidi ya kuingia kwa Waislamu Makkah, Mtume ﷺ aliona huenda ingekuwa na manufaa kuweka shinikizo fulani kwa Kuraishi. Kwa hiyo aliamua kuwatumia mjumbe ili kuwahakikishia kwamba lengo lake lilikuwa ni kuabudu tu katika Al-Ka‘bah, si kugombana na mtu yeyote. Mjumbe huyo alikuwa Kharrash bin Umayyah wa kabila la Khuza‘ah. Lakini mara tu Kharrash alipowasili Makkah, ngamia wake alijeruhiwa na watu wa Kuraishi, ambao pia walitaka kumuua. Aliokolewa na kabila la Ahabish, ambalo kiongozi wake al-Hulays alikuwa mmoja wa wajumbe wa Kuraishi kwa Mtume ﷺ.

Considering the situation and the fact that he had received four emissaries from the Quraysh without any sign that the Quraysh were mellowing their opposition to the Muslims’ entry to Makkah, the Prophet thought it might be useful to bring some pressure to bear on the Quraysh. He therefore decided to send them an envoy to assure them that his objective was only to worship at the Ka ‘bah, not to pick a fight with anyone. The envoy was Kharrash ibn Umayyah of the tribe of Khuza‘ah. As soon as Kharrash arrived in Makkah, however, his camel was wounded by the Quraysh people, who also wanted to kill him. He was saved by the Habshl tribe, whose chief al-Hulays was one of the Quraysh’s envoys to the Prophet.

Matibabu aliyopokea Kharrash yalikuwa kinyume na mapokeo ya zamani ya diplomasia, yaliyowapa kinga wajumbe na mabalozi. Hata hivyo, Mtume ﷺ hakutaka tukio hili liwe kikwazo katika juhudi zake za kufikia suluhu ya amani kwa tatizo lile. Kwa hiyo alilipuuza jambo hilo na kujikita katika kudumisha mawasiliano na Quraishi. Alidhani kwamba kumtuma mtu mashuhuri zaidi miongoni mwa Masahaba wake kungeweza kuwa na manufaa zaidi.

The treatment Kharrash received was against the age-honoured traditions of diplomacy, which gave immunity to messengers and envoys. The Prophet, however, did not wish to allow this incident to be an obstacle in his attempt to reach a peaceful solution to the problem. He therefore overlooked the matter and concentrated on maintaining contact with the Quraysh. He thought that sending a more prominent figure from among his Companions might be more useful.

Mtume (ﷺ) alimfikiria kwanza Umar ibn al-Khattab kuwa mjumbe anayefaa. Hata hivyo, Umar alieleza kwamba kabila lake, Bani Adi, halikuwa tena na ushawishi wowote huko Makka. Hakuna mtu ambaye angemlinda endapo angepatwa na madhara yoyote. Alipendekeza kwamba Uthman ibn Affan wa tawi la Bani Umayya la Quraysh alikuwa na nafasi bora zaidi ya kutumika kama balozi wa Mtume (ﷺ).

The Prophet first thought of ‘Umar ibn al-Khattab as a suitable messenger. ‘Umar, however, pointed out that his own clan, Bani (Adly, no longer had any influence in Makkah. No one would protect him should he come to any harm. He suggested that 'Uthman ibn ‘Affan of the Umayyad branch of the Quraysh was better placed to act as the Prophet’s ambassador.

Akiumizwa sana na kuhuzunika kwa kina, Mtume ﷺ aliona kwamba kwa kumuua Uthman, sahaba wake na mjumbe wake, Quraysh walikuwa wamefunga mlango wa juhudi zote zilizolenga kufikia suluhu ya amani.

Deeply hurt and very sad, the Prophet felt that by killing (Uthman, his Companion and envoy, the Quraysh had closed the door on all efforts which aimed at reaching a peaceful settlement.

Njia nyingine ilikuwa ile aliyokuwa amejitahidi sana kuiepuka:

The other alternative was the one which he had tried hard to avoid:

Yaani, vita. Alimwita Maswahaba zake wampe ahadi ya kupigana na Quraysh hadi mwisho mchungu. Alikuwa amesimama chini ya mti alipoomba ahadi hiyo, na Maswahaba wake walikimbilia kumpa alichomtaka. Kila mmoja wao aliahidi kwamba atapigana na hatakimbia vitani hata kama itamaanisha kifo chake mwenyewe. Mtume ﷺ alifurahishwa na majibu ya Maswahaba wake.

namely, war. He called on his Companions to give him a pledge to fight the Quraysh to the bitter end. He was standing underneath a tree when he requested that pledge, and his Companions rushed to give him what he asked of them. Every one of them pledged that he would fight and never flee from battle even if that meant his own death. The Prophet was pleased with his Companions’ responses.

Alifanya pia ahadi kwa niaba ya ʿUthman: "ʿUthman yuko katika misheni aliyopewa na Mwenyezi Mungu na Mjumbe Wake ﷺ. Basi mimi nafanya ahadi kwa niaba yake." Kisha akakunja mikono yake pamoja na kusema:

He also made a pledge on behalf of ‘Uthman: ‘“Uthman is on a mission given him by God and His Messenger. I, therefore, make a pledge on his behalf.” He clasped his hands together and said:

"Hii ni kwa ajili ya 'Uthman." Kuhusu ahadi hii, Qur'ani inasema: {Hakika Mwenyezi Mungu aliridhika na Waumini walipokuapia utiifu chini ya mti, Akajua yaliyo katika nyoyo zao, basi Akawateremshia utulivu, na Akawalipa ushindi wa karibu na ngawira nyingi watakazozichukua. Mwenyezi Mungu ni Mshindi, Mwenye hekima.} (48: 18-19)

“This is for ‘Uthman.” In comment on this pledge, the Qur’an says: “ God was indeed well pleased with the believers when they pledged their allegiance to you under the tree. He knew what was in their hearts and so He sent down tranquillity upon them, and rewarded them with a speedy victory and with many war gains for them to take. God is Almighty, Wise.” (48: 18-19)

Ahadi hiyo inajulikana katika vitabu vya historia ya Kiislamu kama Bay'at al-Ridhwan, au 'ahadi ya kupata radhi ya Mwenyezi Mungu', kwa kuzingatia kauli wazi kwamba Mwenyezi Mungu aliridhika na wale waliokuwa sehemu yake. Kwa hakika, ahadi hiyo ilifurahisha moyo wa Mtume ﷺ, kwani ilikuwa dhihirisho jingine kwamba Masahaba wake walikuwa daima tayari kutoa dhabihu yoyote waliyoitwa kuitoa kwa ajili ya kuutetea Uislamu. Masahaba hao wa Mtume ﷺ walitambua kwamba kwa idadi, Quraysh walikuwa wengi zaidi kuliko wao.

Baadhi ya watu wenye busara zaidi miongoni mwa Quraysh lazima walipendekeza kwamba kufikia suluhu ya amani kungeweza kuhifadhi heshima ya Quraysh vizuri zaidi kuliko vita, hata kama vita vingemalizika kwa faida yao. Maoni ya wajumbe wao wa awali - hasa yale ya al-Hulays wa kabila la Habshi na 'Urwah ibn Mas'ud wa Thaqlf - yalianza kuonekana kuwa ya busara sana. Zaidi ya hayo, endapo Quraysh wangesukuma mambo hadi kufikia mapigano, hatua yao ingeweza kumaanisha vita karibu na Nyumba Takatifu na katika mwezi mtakatifu. Hii, kwa kweli, ingekuwa kuweka mfano ambao hakika ungeleta madhara zaidi kuliko manufaa kwa Quraysh. Kwa hiyo hoja za kiasi zilianza ghafla kuonekana nzito zaidi. Kwa hiyo, ujumbe ulioongozwa na Suhayl ibn 'Amr ulitumwa kujadiliana masharti ya suluhu ya amani na Mtume ﷺ.

Some wiser men among the Quraysh must have suggested that achieving a peaceful settlement might preserve the Quraysh’s dignity better than war, even if the war ended in its favour. The views of its earlier envoys - particularly those of al-Hulays of the Habshi tribe and ‘Urwah ibn Mas'ud of the Thaqlf - began to appear highly valid. Moreover, should the Quraysh push matters to the point of flare-up, their action might mean a fight near the Sacred House and in the sacred month. This would, in effect, be setting a precedent which was certain to do more harm than good to the Quraysh. Hence the arguments for moderation suddenly began to appear much weightier. A delegation headed by Suhayl ibn (Amr was, therefore, dispatched to negotiate the terms of a peace settlement with the Prophet.

Nabii ﷺ alimpokea vizuri Suhayl ibn ‘Amr na ujumbe wake.

The Prophet received Suhayl ibn ‘Amr and his delegation well.

Aliwaagiza Masahaba wake waonyeshe wanyama wao wa kuchinjwa, na wainue sauti zao kwa maneno yanayoonyesha kwamba wamekuja kwa wito wa Mwenyezi Mungu tu, ili kuheshimu Nyumba Tukufu.

He instructed his Companions to show their sacrificial animals and to raise their voices with phrases expressing the fact that they had come only in response to Gods call to honour the Sacred House.

Mazungumzo kati ya pande mbili hayakuwa rahisi. Ingawa Mtume ﷺ alikuwa na hamu kubwa ya kufikia makubaliano ya amani, majadiliano yalilazimika kushughulikia masuala kadhaa ya msingi. Mada hizo zilijumuisha: ziara ya Mtume ﷺ kwenye Nyumba Tukufu; msimamo wa Quraysh wa kutotaka kuonekana kwamba wamekubali kushindwa kwa nguvu; uwezekano wa kukubaliana juu ya usitishaji wa mapigano wa muda mrefu kati ya pande mbili, utakaoweka mwisho wa mapigano yao ya mara kwa mara ya kijeshi; aina ya uhusiano unaopaswa kuwepo kati ya pande mbili; na uhuru wa kila upande kufanya hatua za kisiasa katika upeo mpana wa Arabia yote.

The talks between the two sides were not easy. Despite the fact that the Prophet was keen to achieve a peace settlement, the negotiations had to deal with several issues of substance. The topics included: the Prophets visit to the Sacred House; the Qurayshs determination not to seem to have given in to force; the possibility of agreeing a long term truce between the two sides, putting an end to their frequent military clashes; the sort of relations which should exist between the two sides; and the freedom of each side to make political moves on the wider horizon of the whole of Arabia.

Mwenendo wa Nabii ulisababisha msukosuko katika kambi ya Waislamu. Hawakuzoea kumwona Nabii ﷺ akichukua msimamo laini wa namna hii.

The Prophets attitude caused a stir in the Muslim camp. They were not used to seeing the Prophet taking such a very soft attitude.

Ilikuwa pia jambo la kushangaza kwa wenyewe wajumbe wa Quraysh. Sio tu kwamba Mtume ﷺ alikubali masharti yote waliyoweka Quraysh, bali pia hakushauriana na Maswahaba wake katika jambo hilo, kinyume na desturi yake ya kawaida. Zaidi ya hayo, masharti ya mkataba wa amani yalikuwa ya kushangaza sana kwa Waislamu, kwa sababu yalielekea kuonyesha upande wa Waislamu kuwa dhaifu zaidi kuliko Quraysh. Kwa Waislamu, kukubali masharti ya namna hiyo hakukuwa na faida wala hakukuwa na haja. Baadhi yao hawakuweza kuficha kutoridhika kwao. Hili linadhihirika katika msimamo wa 'Umar ibn al-Khattab. Masharti ya mkataba wa amani yalipokamilishwa na yalikuwa karibu kuandikwa, 'Umar alimwendea Abu Bakr akasema: "Abu Bakr, je, huyu si Mjumbe wa Mungu?" Abu Bakr akajibu kwa kukubali. 'Umar akauliza tena: "Je, sisi si Waislamu?" Abu Bakr alipotoa jibu lile lile, 'Umar aliendelea: "Je, wao si washirikina?" Abu Bakr tena akajibu: "Ndiyo." Ndipo 'Umar akamwuliza: "Basi kwa nini tukubali udhalilifu katika mambo ya imani yetu?" Abu Bakr alijibu kwa ushauri, akimwambia aliyemuuliza: "Mfuate yeye katika kila analofanya, 'Umar. Nina imani kwamba yeye ni Mjumbe wa Mungu." Lakini 'Umar bado alikuwa na wasiwasi na akasema: "Nami pia ninaamini kwamba yeye ni Mjumbe wa Mungu." Hoja ya 'Umar ilikuwa kwamba kwa kuwa kilichotenganisha pande hizo mbili kilikuwa ni jambo moja kweli - haki dhidi ya batili, imani dhidi ya kukosa imani - basi wale walioko upande wa haki na ukweli hawapaswi kujisalimisha kwa wale wanaotetea upande wa batili na uongo. Waumini hawapaswi kamwe kukubali udhalilifu wa aina yoyote linapokuja suala la imani. Kwa hakika, daima wanapaswa kuonyesha fahari katika dini yao. Kwa hiyo, 'Umar hakukatishwa tamaa. Alimwendea Mtume ﷺ na kumuuliza maswali yale yale: "Je, wewe si Mjumbe wa Mungu? Je, sisi si Waislamu? Je, wao si washirikina?" Kwa maswali haya yote, Mtume ﷺ alijibu kwa kukubali. Swali la mwisho ambalo 'Umar aliuliza lilikuwa tena lile lile: "Basi kwa nini tukubali udhalilifu katika mambo ya dini yetu?" Jibu la Mtume ﷺ lilitoa dalili ya msimamo wake: "Mimi ni mtumishi na Mjumbe wa Mwenyezi Mungu. Sitamuasi Yeye, wala Yeye hatanitelekeza kamwe." Kwa hakika Mtume ﷺ alikuwa akifuata amri za Mwenyezi Mungu alizokuwa amezipokea wakati huo.

It was also surprising for the Quraysh negotiators themselves. Not only did the Prophet accept all the terms the Quraysh stipulated, he did not consult his Companions in the matter, contrary to his normal practice. Moreover, the terms of the peace agreement were extremely surprising to the Muslims, because they tended to cast the Muslim side as much weaker than the Quraysh. To the Muslims, accepting such terms was neither useful nor necessary. Some of them could not hide their dissatisfaction. This is epitomized by the attitude of 'Umar ibn al-Khattab. When the terms of the peace agreement were finalized and were about to be written down, 'Umar came to Abu Bakr and said: “Abu Bakr, is he not God’s Messenger?” Abu Bakr answered in the affirmative. 'Umar again asked: “Are we not the Muslims?” When Abu Bakr gave the same answer, 'Umar went on: “Are they not the idolaters?” Abu Bakr again answered: “Yes.” 'Umar then asked him: “Why then should we accept humiliation in matters of our faith?” Abu Bakr answered with a piece of advice, saying to his questioner: “Follow him whatever he does, ‘Umar. I believe that he is Gods Messenger.” But ‘Umar was still perturbed and said: “And I too believe that he is Gods Messenger.” ‘Umars argument was that since what separated the two sides was really a single issue - right against wrong, faith against lack of faith - those who were on the side of right and truth must not give in to those who championed the cause of wrong and falsehood. The believers must never accept any sort of humiliation when it came to matters relating to faith. Indeed, they should always show pride in their religion. Hence, ‘Umar was not to be deterred. He went to the Prophet and put to him the same questions: “Are you not Gods Messenger? Are we not the Muslims? Are they not the idolaters?” To all these questions, the Prophet answered in the affirmative. The final question ‘Umar put was again the same: “Why, then, should we accept humiliation in matters of our faith?” The Prophets answer provided the clue to his attitude: “I am Gods servant and Messenger. I shall not disobey Him and He will never abandon me.” The Prophet was indeed following Divine orders which he must have received at that time.

Haya ndiyo yalikuwa masharti ya mkataba wa amani. Yalipoandikwa, mashahidi kutoka pande zote mbili waliombwa watie sahihi yao kwenye hati hiyo. Wakati huo, kilitokea kitu kilichojaribu subira ya Waumini na kuwapa nafasi nyingine ya kudhihirisha nguvu ya imani yao. Mtu mmoja kutoka Makkah alifika akiwa amefungwa pingu mikononi na miguu yake ikiwa imefungwa minyororo. Alikuwa amewekwa kizuizini huko kwa sababu alikuwa Muislamu. Mtu huyu si mwingine ila mwana wa Suhayl mwenyewe, Abu Jandal. Ni baba yake aliyemfunga gerezani na kumfunga pingu. Hata hivyo, aliweza kutoroka na kuchukua njia isiyojulikana kupitia milima iliyozunguka Makkah hadi alipofika al-Hudaybiyah. Waislamu walipomwona, walifurahi sana kwamba ametoroka, na wakampokea kwa ukarimu mkubwa.

These were the terms of the peace agreement. When they were written down, witnesses from both sides were asked to sign the document. At that moment, something happened to test the patience of the believers and to give them another opportunity to prove the strength of their faith. A man from Makkah arrived in handcuffs and with his legs in chains. He was being kept prisoner there because he was a Muslim. This man was none other than Suhayl’s own son, Abu Jandal. It was his father who imprisoned him and fastened his shackles. Nevertheless, he had been able to escape and to take an unfamiliar route through the mountains surrounding Makkah until he arrived at al-Hudaybiyah. When the Muslims saw him, they were very glad that he had escaped and gave him a fine reception.

Wakati mkataba wa amani ukiandikwa, Suhayl alikuwa na shughuli nyingi kiasi kwamba hakuona chochote. Ulipokamilika, Suhayl aliinua macho na kumwona mwanawe miongoni mwa Waislamu. Alimwendea, akampiga usoni na kumshika kwa kola ya nguo. Abu Jandal alipiga kelele kwa sauti kubwa:

While the peace agreement was being written down, Suhayl was too busy to notice anything. When it was finished, Suhayl looked up and saw his son among the Muslims. He went up to him, hit him in the face and took him by the collar. Abu Jandal cried aloud:

"Enyi ndugu zangu Waislamu, je, nitarudishwa kwa makafiri ili wanijaribu kuniondoa katika dini yangu?" Maneno hayo yaliwaumiza sana Waislamu, na baadhi yao wakaanza kulia.

“My fellow Muslims, am I to be returned to the unbelievers to try to turn me away from my faith?” Those words were very painful to the Muslims, some of whom started to cry.

Lakini Suhayl bin ‘Amr hakubadilika. Alimwambia Mjumbe wa Mwenyezi Mungu ﷺ: “Huyu ndiye mtu wa kwanza ambaye kesi yake ninaichukua. Lazima umrudishe kwangu.” Nabii ﷺ alitaja ukweli kwamba Abu Jandal alifika kabla makubaliano hayajakamilika: “Bado hatujamaliza kuandika hati.” Suhayl alisema: “Basi sijakubaliana nawe sharti lolote kabisa.” Nabii ﷺ aliomba kwa unyenyekevu:

Umar ibn al-Khattab alikasirika tena kutokana na hali hiyo.

Umar ibn al-Khattab was again outraged by the situation.

Hakuweza kuelewa kwa nini Waislamu wakubali masharti hayo ya kudhalilisha, au kwa nini wasimame tu bila kuchukua hatua pale ndugu yao alipofanyiwa unyanyasaji mkali bila sababu yoyote isipokuwa kwamba alimwamini Mungu na Mtume Wake ﷺ. Abu Jandal alipokuwa akiongozwa kuondolewa, 'Umar alimwendea na kutembea kando yake. Alizungumza naye: "Subiri kwa subira, Abu Jandal. Watu hawa ni makafiri. Hawana thamani. Damu ya mmoja wao si ya thamani zaidi kuliko damu ya mbwa." Alipokuwa akitembea kando ya Abu Jandal na kuzungumza naye, aliendelea kusogeza mpini wa upanga wake kuelekea kwa Abu Jandal, akitumaini kwamba Abu Jandal angeuchukua upanga wa 'Umar na kumuua baba yake. Abu Jandal either hakutaka kumuua baba yake, au hakuelewa au hakuona ishara ya 'Umar. Alijisalimisha kwa hatima yake hadi Mungu atakapomsaidia apate uhuru wake. Aliongozwa akiwa amefungwa pingu na minyororo. Waislamu walipomtazama, mioyo yao ilijaa huzuni kwa sababu hawakuweza kumsaidia.

He could not understand why the Muslims should accept such humiliating terms or stand idle when a brother of theirs was subjected to harsh treatment for no reason other than the fact that he believed in God and His Messenger. As Abu Jandal was being led away, ‘Umar went up to him and walked by his side. He spoke to him: “Be patient, Abu Jandal. These people are unbelievers. They are worthless. The blood of anyone of them is no more precious than the blood of a dog.” As he was walking by Abu Jandals side and talking to him, he continued to move the handle of his sword towards Abu Jandal, hoping that Abu Jandal would take ‘Umars sword and kill his father. Abu Jandal either did not wish to kill his father or did not understand or notice ‘Umars gesture. He submitted to his fortune until God would help him get his release. He was led away in his shackles and chains. As the Muslims looked at him, their hearts were full of agony because they were unable to help him.

Wakati hati iliyoeleza masharti ya amani ilipoandikwa, Nabii ﷺ aliwaomba baadhi ya Maswahaba wake washuhudie makubaliano hayo, pamoja na mashahidi kutoka upande wa Quraysh.

When the document detailing the peace terms was written down, the Prophet asked a number of his Companions to witness the agreement, in addition to witnesses from the Quraysh side.

Mashahidi wa Kiislamu walikuwa Abu Bakr, ‘Umar ibn al-Khattab, ‘Ali ibn Abi Talib, ‘Abd al-Rahman ibn ‘Awf, Sa‘d ibn Abi Waqqas, Mahmud ibn Maslamah na ‘Abdullah ibn Suhayl, mwana mwingine wa mjumbe mkuu wa Quraysh aliyefanya mazungumzo. Mikraz ibn Hafs na Huwaytib ibn ‘Abd al-‘Uzza walikuwa mashahidi wa Quraysh. Shahidi ilipokamilika hatimaye, ujumbe wa Quraysh ulirudi nyumbani.

Mtume aliwaambia Maswahaba wake: “Chinjeni wanyama wenu, mnyoe nywele zenu na mtoke katika hali ya ihram.” Hakuna aliyeonyesha dalili yoyote ya kuwa tayari kutii amri hii. Mtume ﷺ alirudia amri yake mara tatu, lakini bado hakuna aliyekuwa tayari kufanya alivyoambiwa. Mtume ﷺ alikasirika sana. Aliingia katika hema lake ambako Umm Salamah, mke wake aliyeambatana naye katika safari hii, alikuwa akimngoja. Mara moja alitambua jinsi alivyokasirika. Alimwuliza sababu, naye akamjibu: “Waislamu wanajiangamiza wenyewe. Nimewapa amri, lakini hawajatii.” Alimweleza jinsi Maswahaba wake walivyopokea amri zake kwa kutojali, na jinsi hakuna hata mmoja wao aliyekuwa tayari kutii. Umm Salamah alijaribu kumtuliza: “Ee Mjumbe wa Mwenyezi Mungu, usiwalaumu. Wamo katika shinikizo kubwa kwa sababu ya taabu kubwa uliyoichukua kufikia makubaliano haya ya amani, na kwa sababu sasa wanatambua kwamba wanapaswa kurudi nyumbani kwa njia ndefu bila kutimiza lengo lao.” Kisha akampa ushauri mzuri sana: amtoke nje achinje wanyama wake wa kuchinjwa na kunyoa nywele, bila kusema neno na yeyote kati yao. Mtume ﷺ alifuata ushauri wa mkewe, akatoka nje akachinja ngamia zake. Kisha akamwita mtu amnyoe kichwa.

The Prophet said to his Companions: “Slaughter your animals and shave and release yourselves from ihram.” No one showed any sign of willingness to comply with this order. The Prophet repeated his command three times and still no one was willing to do as he was told. The Prophet was very angry indeed. He went into his tent where Umm Salamah, his wife who accompanied him on this expedition, was waiting. She immediately noticed how angry he was. She asked him the reason why and he answered: “The Muslims are ruining themselves. I have given them a command and they have not obeyed.” He explained to her how his Companions received his orders with indifference and how not one of them was willing to obey. She tried to pacify him: “Messenger of God, do not blame them. They have been under great pressure because of all the trouble you have taken to achieve this peace settlement and because they now realize that they have to take the long way home without achieving their purpose.” She then gave him a very sound piece of advice: she told him to go out and slaughter his own sacrificial animals and shave, without speaking to any one of them. The Prophet acted on his wife’s advice and went out and slaughtered his camels. He then called someone to shave his head.

Maswahaba zake walipoona alichokifanya, walikimbilia kufanya vivyo hivyo. Baadhi yao walisaidiana kunyoa, na walijilaumu sana kwa kutotii amri ya Mtume ﷺ mapema.

When his Companions witnessed what he did, they rushed to do likewise. Some of them helped others to shave and they were extremely unhappy with themselves for not responding to the Prophet’s orders in the first place.

Sio Waislamu wote waliokuwa Al-Hudaybiyah walinyoa vichwa vyao:

Hivi ndivyo hali ilivyokuwa katika jamii ya Waislamu kabla ya kushushwa kwa sura hii. Mtume ﷺ alikuwa na hakika na yale aliyofunuliwa na Mwenyezi Mungu. Kwa hiyo, hakujiruhusu kuwa na usemi wowote kuhusu mwenendo wa matukio isipokuwa yale ambayo wahyi huo wa kimungu ulielekeza. Alikirejea wahyi huu katika kila hatua na kabla ya kuchukua hatua yoyote. Wala makafiri, wala shinikizo kutoka kwa Maswahaba wake, waliokasirishwa na uadui wa makafiri, havingeweza kumfanya abadili mwelekeo wake. Hatimaye, Mwenyezi Mungu aliweka utulivu katika nyoyo za Waislamu, nao wakatulia na kukubali bila kusita yale ambayo Mtume ﷺ aliwaambia, kama vile ndugu zao ambao hawakuwahi kuwa na shaka hata kidogo tangu mwanzo. Mfano mkuu wa hawa ni Abu Bakr, ambaye utulivu wake haukuwahi kutiliwa shaka, hata kwa muda mfupi.

Such was the atmosphere in the Muslim community prior to the revelation of this surah. The Prophet was certain of what God had inspired him. Therefore, he allowed himself no say in the drift of events other than what such divine inspiration pointed to. He referred to this inspiration at every point and before taking any step. Neither the unbelievers nor pressure by his Companions, who were infuriated by the unbelievers hostility, would make him change his course. Eventually, God put tranquillity in the Muslims’ hearts and they were reassured, accepting without hesitation what the Prophet told them, just like their brethren who never entertained any doubt in the first place. The prime example of these was Abu Bakr whose reassurance was never in doubt, not even for a brief moment.

Kwa hiyo mwanzo wa sura unampa Mtume habari njema inayofurahisha sana moyo wake: "Hakika tumekupa ushindi ulio dhahiri, ili Mwenyezi Mungu akusamehe makosa yako yaliyotangulia na yatakayofuata, na akutimizie neema yake, na akuongoze njia iliyo nyoofu. Na Mwenyezi Mungu atakupa msaada wenye nguvu." (Aya 1-3) Mwanzo huo pia unazungumzia utulivu aliopewa waumini, ukikiri kwamba wao ni waumini wa kweli, na ukiwaahidi msamaha wa dhambi zao, thawabu na msaada kutoka juu: "Yeye ndiye aliyeteremsha utulivu katika nyoyo za waumini, ili waongezeke imani pamoja na imani yao. Na majeshi ya mbinguni na ardhini ni ya Mwenyezi Mungu; Naye ni Mjuzi, Mwenye hekima. Atawaingiza waumini wanaume na wanawake katika mabustani yanayopita mito chini yake, watadumu humo milele, na atawafutia makosa yao. Na hayo kwa Mwenyezi Mungu ni ushindi mkubwa." (Aya 4-5) Kinyume chake, maadui zao, wanafiki na washirikina pia, wanastahiki ghadhabu ya Mungu na adhabu katika maisha ya Akhera: "Na Mwenyezi Mungu atawaadhibu wanafiki wanaume na wanawake, na washirikina wanaume na wanawake, wanaomdhania Mwenyezi Mungu dhana mbaya. Mabaya yatawazunguka; na Mwenyezi Mungu amewakasirikia na amewalaani, na amewatayarishia Jahannamu; nayo ni marejeo mabaya." (Aya 6)

Hence the opening of the surah gives the Prophet happy news that greatly delights his heart: “ We have granted you a glorious victory, so that God may forgive you all your faults, past and future, bestow upon you the full measure of His blessings and guide you on a straight way God will certainly grant you His mighty support(Verses 1-3) The opening also refers to the tranquillity granted to the believers, acknowledging that they were true believers and promising them forgiveness of sins, reward and support from on high: "It is He who sent down tranquillity into the hearts of the believers, so that they may grow more firm in their faith. To God belongs all the forces of the heavens and the earth; He is indeed All Knowing, Wise. He will admit the believers, both men and women, into gardens through which running waters flow, there to abide, and He will forgive them their bad deeds. That is, in God's sight, a great triumph.” (Verses 4-5) By contrast, their enemies, hypocrites and idolaters alike, incur Gods displeasure and suffering in the life to come: "God will also inflict suffering on the hypocrites and the polytheists, men and women, who harbour evil thoughts about God. Evil encompasses them from all sides, and they incur God's anger. He has rejected them and has prepared for them heli an evil destination.” (Verse 6)

Kuangalia sura hii kwa ujumla na kuilinganisha na ile inayoitangulia katika mpangilio wa Qur'ani kunafunua mabadiliko makubwa katika mtazamo wa jumla wa jamii ya Waislamu katika kipindi cha miaka mitatu ambacho tunaamini kilitenganisha ufunuo wa sura hizi mbili. Tunatambua athari ambazo Qur'ani ilikuwa nazo kwa jamii hiyo, na jinsi ilivyonufaika kwa elimu makini aliyoitoa Mtume ﷺ, iliyoiwezesha kuchukua nafasi yake ya kipekee na kutekeleza dhima yake isiyo na mfano katika historia ya binadamu.

Looking at the surah as a whole and comparing it to the one that precedes it in the Quranic order reveals the profound change in the general attitude of the Muslim community over the three years we believe to have separated the revelation of these two surahs. We realize the effects the Qur’an had on that community and how it benefited by the careful education the Prophet imparted to it, enabling it to assume its unique position and play its unparalleled role in human history.

Ni wazi kutokana na hali ya jumla ya sura hii na hisia inazozalisha kwamba jamii ya Waislamu ilikuwa imefikia ukomavu, ilikuwa imepata kiwango cha imani kilichoshikamana na cha juu, ilikuwa imejiridhisha kuhusu wajibu wake, na haikuhitaji tena vichocheo vikali ili kutekeleza wajibu huo uliohitaji kutoa maisha na mali. Sasa ilihitaji kizuizi cha kutuliza, ili iweze kuangalia mambo kwa utulivu na kukubali uamuzi wa Uongozi wa Juu wa ujumbe wa Kiislamu wa kuzingatia usitishaji wa mapigano wa muda katika makabiliano yake na adui.

It is clear from the general ambience of this surah and the feelings it generates that the Muslim community had attained maturity, achieved a coherently high standard of faith, become reassured about its duties and no longer needed strong incentives in order to discharge such duties that required sacrificing life and property. It now needed a restraining influence so that it could look at things calmly and accept the decision of the Highest Leadership of the Islamic message to observe a temporary truce in its confrontation with the enemy.

Jamii ya Waislamu haihitaji tena agizo la aina ya:

No longer does the Muslim community need a directive of the type:

"Kwa hiyo, msikate tamaa wala msiombe amani. Ninyi ndio mlio juu, na Mwenyezi Mungu yuko pamoja nanyi. Hatakifanya kitendo chenu kipotee kamwe."

“ Therefore, do not lose heart or sue for peace. It is you who have the upper hand, and God is with you. He will never let your deeds go to waste." (47:35)

au onyo kama hili: "Mnaitwa kutoa kwa ajili ya sababu ya Mungu, lakini baadhi yenu watageuka kuwa wachoyo. Yeyote anayekuwa mchoyo [katika sababu ya Mungu] ni mchoyo kwa nafsi yake mwenyewe. Mungu ndiye chanzo cha utajiri wote, ilhali ninyi ndio wenye uhitaji. Mkigeuka, Yeye atawabadilisha na watu wengine, nao hawatakuwa kama ninyi." () Wala hakukuwa na haja tena ya kutoa motisha za kupigana kwa ajili ya sababu ya Mungu kwa kuzungumzia utukufu wa kufa shahidi na heshima kubwa ambayo Mungu huwapa mashahidi. Hapa hatuna maelezo ya kusudi la kuwajaribu jamii ya Waislamu kwa kuweka wajibu wa kupigana kwa ajili ya sababu ya Mungu, kama tulivyo nayo katika sura iliyotangulia, Muhammad: "Lau Mungu angetaka, angeliwaadhibu Yeye mwenyewe, lakini ni mapenzi yake akujaribuni nyote kwa kupitia kwa wengine. Na wale wanaouawa katika sababu ya Mungu, kamwe hatayapoteza matendo yao. Atawaongoza, na kuwaweka katika hali ya furaha, na atawaingiza Peponi ambayo ameshaiweka wazi kwao." ()