Sura hii iliteremshwa muda mfupi baada ya Waislamu kukutana na kabila la Kiyahudi la Banu al-Nadir, tukio lililotokea mapema katika mwaka wa nne baada ya Mtume ﷺ kuhama kwenda Madina. Inaeleza jinsi tukio lilivyotokea na sababu zake, na kanuni zilizowekwa katika jamii ya Waislamu baada ya tukio hilo kumalizika. Yote haya yameelezwa kwa mtindo wa kipekee wa Qur'an. Maoni yameongezwa ili kuielimisha jamii ya Waislamu na kuboresha mitazamo yake, na matukio yenyewe yanatumiwa kuangazia vipengele fulani na kutoa maelekezo.

This surah was revealed shortly after the Muslims’ encounter with the Jewish tribe of al-Nadir, which took place early in the fourth year following the Prophets migration to Madinah. It describes how the event occurred and why, and what regulations were put in place in the Muslim community once it was over. All this is reported in the unique style of the Qur’an. Comments are added so as to educate the Muslim community and refine its attitudes, and the events themselves are used to highlight certain aspects and to give directives.

Kabla ya kujadili sura hii kwa kina, tutaangalia baadhi ya riwaya kuhusu tukio lililosababisha kushuka kwake. Hii itatusaidia kuthamini jinsi Qur'ani inavyolisimulia tukio hilo: kwanza kwa kufupisha maelezo yake, kisha kwa kutazama mbali zaidi, kufikia lengo pana zaidi.

Before we discuss the surah in detail, we will look at some of the reports concerning the encounter that provided the occasion for its revelation. This will enable us to appreciate how the Qur’an presents the story, firstly summing up its details and then looking far beyond these particular events to a much broader purpose.

Matukio haya yalifanyika baada ya Vita vya Uhud lakini kabla ya Vita vya Khandaq. Nabii pamoja na viongozi kumi miongoni mwa Maswahaba wake, akiwemo Abu Bakr, ‘Umar na ‘Ali, walikwenda nyumbani kwa Banu al-Nadir kuwaomba wachangie fidia ya damu ambayo Waislamu walilazimika kulipa kwa mauaji ya bahati mbaya ya watu wawili wasio na hatia yaliyofanywa na ‘Amr ibn Umayyah, mmoja wa Maswahaba wa Nabii ﷺ. Nabii ﷺ aliwaomba msaada kwa msingi wa mkataba uliosainiwa kati ya jamii ya Waislamu na Mayahudi wa Madina muda mfupi baada ya Nabii ﷺ kuhamia huko. Wazee wa Banu al-Nadir walimpokea Nabii ﷺ vizuri na wakamwomba asubiri huku wakikusanya fedha. Kwa kweli, walipanga kwamba hii ilikuwa fursa yao ya kumuua Nabii ﷺ alipokuwa ameketi karibu na ukuta wa mmoja wa nyumba zao. Baadhi yao walisema: “Hamtampata mtu rahisi kumshinda kama alivyo sasa. Na aende mtu hodari juu ya paa la nyumba ambayo Muhammad ﷺ ameketi karibu nayo, aangushe jiwe kubwa au mwamba juu ya kichwa chake, na sisi tutakuwa tumemwondoa.” Mmoja wao, ‘Amr ibn Jihash ibn Ka‘b, alijitolea kutekeleza uhalifu huu wa hila, akapanda juu ya paa la nyumba ili kutupa jiwe hilo juu ya kichwa cha Nabii ﷺ. Hata hivyo, Nabii ﷺ alikuwa amearifiwa na Mungu kuhusu mpango wa Banu al-Nadir, hivyo aliwaacha Maswahaba wake walipokuwa, akiwapa taswira kwamba angerudi punde. Badala yake, alirudi moja kwa moja Madina. Maswahaba wake waliokuwa pamoja naye walipohisi kwamba amechelewa sana, walianza kuwa na wasiwasi na wakaenda kumtafuta. Punde si punde walikutana na mtu aliyekuwa njiani kutoka Madina ambaye aliwaambia kwamba alimwona Nabii ﷺ akiingia mjini.

These events took place after the Battle of Uhud but before the Battle of the Moat. The Prophet along with ten leading figures from among his Companions, including Abu Bakr, ‘Umar and ( All, had gone to the al-Nadir’s quarters to request them to contribute to the blood money the Muslims had to pay for the accidental killing of two innocent men by ‘Amr ibn Umayyah, one of the Prophet’s Companions. The Prophet asked for their help on the basis of the covenant signed between the Muslim community and the Jews of Madinah soon after the Prophets settlement there. The elders of al-Nadir received the Prophet well and asked him to wait while they raised the money. In actual fact, it occurred to them that this was their opportunity to assassinate the Prophet as he sat against the wall of one of their homes. Some of them said: “You will never find the man as easy prey as he is now. Let a strong person go onto the roof of the house next to which Muhammad is sitting and drop a large stone or rock over his head and rid us of him.” One of them, 'Amr ibn Jihash ibn Ka‘b, volunteered to commit this treacherous crime, and went on to the roof of the house to throw such a stone on the Prophet’s head. The Prophet, however, had been informed by God of the al-Nadir s design and so he had left his Companions where they were, giving the impression that he would shortly return. Instead, he had gone straight back to Madinah. When the Prophet’s Companions who were with him felt that he had been absent for too long, they started to worry and went looking for him. Soon they met a man on his way from Madinah who told them that he had seen the Prophet entering the city.

Huko Madina, Nabii alikuwa amewaamuru Maswahaba zake wajiandae kupigana na Banu al-Nadir kwa sababu ya hiyana yao, kwa kuvunja mkataba uliokuwepo baina ya pande mbili. Kabla ya hapo, mmoja wa viongozi wao mashuhuri, Ka'b ibn al-Ashraf, alikuwa amepita mipaka katika kumtukana Nabii ﷺ na kuwachochea maadui dhidi ya Waislamu. Ilikuwa imeripotiwa kwa Nabii ﷺ kwamba Ka'b ibn al-Ashraf na wengine kutoka Banu al-Nadir walikuwa wakiwasiliana na Quraysh wakilenga kufanya muungano nao ili kuidhoofisha jamii ya Waislamu; hili lilikuwa licha ya mkataba waliokuwa nao na Nabii ﷺ.

In Madinah, the Prophet had ordered his Companions to ready themselves to fight the al-Nadir because of their treachery, breaching the treaty between the two parties. Prior to that, one of their leading figures, Ka(b ibn al-Ashraf, had gone too far in abusing the Prophet and raising enemies against the Muslims. It had been reported to the Prophet that Kacb ibn al-Ashraf and others from al-Nadir were in contact with the Quraysh aiming to forge an alliance with them so as to undermine the Muslim community; this despite the treaty they had with the Prophet.

Hivyo ndiyo sababu Mtume ﷺ alimpa ruhusa Muhammad ibn Maslamah ya kumuua Ka‘b ibn al-Ashraf, naye akafanya hivyo.

Hence why the Prophet gave Muhammad ibn Maslamah permission to assassinate Ka‘b ibn al-Ashraf, which he did.

Kwa kuwa Mayahudi wa kabila la Al-Nadir walichukua hatua za hiana dhidi ya Nabii ﷺ na jamii ya Waislamu, ilikuwa ni lazima kuvunja mkataba nao, kwa mujibu wa hukumu ya Kiislamu inayosema: “Ikiwa unaogopa hiana kutoka kwa kundi lolote, warudishie [mkataba wenu nao] kwa haki.”

As the Jews of al-Nadir tribe took treacherous steps against the Prophet and the Muslim community, it was necessary to revoke the treaty with them, in accordance with the Islamic rule that says: “ If you fear treachery from any folk, cast [your treaty with them] back to them in a fair manner.

Mungu hawapendi wasaliti (8: 58)

God does not love the treacherous(8: 58)

Mtume ﷺ na Maswahaba zake walipokuwa tayari, waliwazingira Banu al-Nadir katika makazi yao, wakiwapa taarifa ya siku tatu kuondoka na kuacha nyumba zao. Baadhi ya riwaya zinaonyesha kwamba taarifa hiyo ilikuwa ya siku kumi. Waliruhusiwa kuchukua mali zao zote pamoja nao, na kuteua mawakala wa kusimamia mashamba yao na mashamba yao ya mazao kwa niaba yao.

When the Prophet and his Companions were ready, they laid siege to the al-Nadir in their quarters, giving them three days’ notice to vacate and leave their homes. Some reports suggest that the notice gave them ten days. They were allowed to take all their possessions with them and to appoint agents to manage their fields and farms on their behalf.

Hata hivyo, wanafiki wa Madinah, wakiongozwa na ‘Abdullah ibn Ubayy ibn Salul, waliwatumia ujumbe wakiwahimiza kupigana na kuwaahidi kuwaunga mkono. Waliwahakikishia kwamba watapigana pamoja nao, na endapo wangelazimishwa kuondoka, waliahidi kuondoka pamoja nao. Ni kuhusiana na ahadi hizi ndipo sura inasema: {Je, hujawaona wale wanafiki wanaowaambia ndugu zao wasioamini miongoni mwa watu wa vitabu vilivyotangulia: “Mkifukuzwa, bila shaka sisi tutatoka pamoja nanyi, wala hatutamtii yeyote dhidi yenu kamwe; na mkishambuliwa, bila shaka tutakuja kuwasaidia”? Mwenyezi Mungu anashuhudia kwamba hakika wao ni waongo. Wakifukuzwa, hawatatoka pamoja nao; na wakishambuliwa, hawatawasaidia. Hata wakiwasaidia, bila shaka watageuza migongo yao na kukimbia; kisha hawatapata msaada. Nyinyi (enyi Waumini) mnaingiza hofu katika nyoyo zao kubwa zaidi kuliko hofu yao kwa Mwenyezi Mungu, kwa sababu wao ni watu wasiofahamu} (Aya 11-13).

However, the hypocrites in Madlnah, led by ‘Abdullah ibn Ubayy ibn Salul, sent word to them encouraging them to resist and pledging their support. They assured them that they would fight alongside them, and should they be made to leave, they promised to leave with them. It is in reference to these assurances that the surah says: "Are you not aware of those hypocrites who say to their brethren who disbelieve among the people of earlier revelations, 'If you are driven out, we shall most certainly go with you, and shall never pay heed to anyone against you; and if you are attacked, we shall most certainly come to your aid? God bears witness that they are indeed liars. If they are driven out, they will not go with them; and if they are attacked, they will not help them. Even if they come to their aid, they will most certainly turn their backs in flight; and in the end they will have no help. You, [believers,] arouse in their hearts afear more intense than their fear of God, because they are devoid of understanding” (Verses 11-13)

Kabila la al-Nadlr lilirudi kwenye ngome zao. Nabii ﷺ aliamuru miti yao ya mitende ikatwe na kuchomwa moto. Wakamwita, wakisema:

The al-Nadlr withdrew to their forts. The Prophet ordered that their palm trees should be cut and burnt. They called out to him, saying:

‘Muhammad! Wewe umekuwa ukiwakosoa daima wale wanaoharibu maeneo na kuacha ardhi ikiwa ukiwa. Imekuwaje sasa unakata na kuchoma mitende?’ Kujibu hilo, sura inasema: “Chochote cha mitende yao mlichokata [enyi Waumini] au mlichokiacha kimesimama juu ya mizizi yake, ilikuwa kwa idhini ya Mwenyezi Mungu, ili Yeye awatweze wapotovu.” (Aya ya 5)

‘Muhammad! You have always criticized those who destroy places and lay land to waste. How come that you are now felling palm trees and burning them?’ In reply, the surah states: “ Whatever of their palm trees you [believers] may have cut down or left standing on their roots, it was done by God's leave, so that He might disgrace the transgressors.” (Verse 5)

Baada ya siku 26 za kuzingirwa, Banu al-Nadir walikata tamaa kwamba ahadi za marafiki zao wanafiki zingewahi kutimia. Mungu alikuwa ametia hofu mioyoni mwao. Walimtumia Mtume ﷺ ombi la kumruhusu waondoke kwa masharti yale yale waliyopewa Banu Qaynuqa‘, waliohamishwa hapo awali. Hili lingewapa usalama wa kupita, na wangeruhusiwa kuchukua kile ambacho ngamia wao wangeweza kubeba katika mali zao, isipokuwa silaha. Mtume ﷺ alikubali. Hivyo, walipakia ngamia wao kwa mali zao. Pia waliziharibu nyumba zao wenyewe ili zisichukuliwe na Waislamu. Wakati wa kuzingirwa, Waislamu walikuwa wameharibu baadhi ya kuta za ngome zao. Kuhusiana na hili, sura inasema: {Yeye ndiye aliyewatoa waliokufuru miongoni mwa watu wa vitabu vya awali katika majumba yao wakati wa mkusanyiko wa kwanza. Nyinyi hamkudhani kwamba wangetoka; nao walidhani kwamba ngome zao zingewalinda dhidi ya Mungu. Mungu akawajia kutoka mahali ambapo hawakutarajia, akitia hofu mioyoni mwao. Hivyo wakaziharibu nyumba zao kwa mikono yao wenyewe, na pia kwa mikono ya waumini. Jifunzeni kwa mfano wao, enyi mlio na busara. Lau si kwamba Mungu alikuwa ameamuru kuwafukuza kutoka makwao, bila shaka angewaadhibu kwa adhabu [kali zaidi] duniani. Na katika Akhera watapata adhabu ya Moto, kwa sababu wamemwasi Mungu na Mtume wake. Na yeyote anayemwasi Mungu, basi Mungu ni mkali wa adhabu.} (Aya 2—4)

After 26 nights of siege, the al-Nadir despaired that the promises of their hypocrite friends would ever come true. God had cast terror in their hearts. They sent to the Prophet requesting him to allow them to leave on the same terms as the Qaynuqa‘ Jews who had earlier been evacuated.1 This would afford them safe conduct and they would be allowed to take what their camels could carry of their possessions, except their arms. The Prophet accepted this. Thus, they loaded their camels with their possessions. They also destroyed their own homes so that these would not be taken over by Muslims. During the siege, the Muslims had destroyed some of the walls of their fortifications. In reference to this, the surah says: “It is He who drove the unbelievers among the people of earlier revelations out of their homes at the first gathering. You never thought they would go; while they thought that their fortifications would protect them against God. God came upon them from where they had not expected, casting terror into their hearts. Thus, they destroyed their homes by their own hands, as well as the hands of the believers. Learn from their example, you who are endowed with insight. Had it not been for God's having decreed exile for them, He would surely have inflicted [greater] suffering on them in this world. In the life to come they will still endure suffering through the fire because they have defied God and His Messenger. Whoever defies God— well, God is severe in retribution.” Verses 2—4)

Baadhi ya Banu al-Nadlr walielekea Khaybar, wengine walielekea Syria.

Some of the al-Nadlr went to Khaybar, others headed for Syria.

Miongoni mwa viongozi wao mashuhuri waliokwenda Khaybar walikuwa Sallam ibn Mishkam ibn Abu al-Huqayq, binamu yake Kinanah ibn al-Rabf ibn Abi al-Huqayq, na Huyayy ibn Akhtab ambaye anatajwa katika Surah 33. Hawa waliweza kuunda muungano dhidi ya jumuiya ya Kiislamu, jambo lililopelekea Vita vya Khandaq. Baadhi yao pia wanatajwa katika Surah 48, kuhusiana na Vita vya Khaybar.

Among their leading figures who headed for Khaybar were Sallam ibn Mishkam ibn Abu al-Huqayq, his cousin Kinanah ibn al-Rabf ibn Abi al-Huqayq and Huyayy ibn Akhtab to whom reference is made in Surah 33; these managed to raise an alliance against the Muslim community, leading to the Battle of the Moat. Some of them are also referred to in Surah 48, in connection with the Battle of Khaybar.

Mali iliyoachwa na kabila la al-Nadir ilikuwa faida ya bure kwa Mtume ﷺ. Waislamu hawakulazimika kuchochea farasi wala ngamia ili kupata faida hiyo. Kwa hiyo, ilikuwa ni ya Mwenyezi Mungu peke yake na ya Mtume Wake ﷺ. Mtume ﷺ aliigawa kwa Muhajirina, Masahaba wake waliohama kutoka Makka, na kwa watu wawili miongoni mwa Answari, Sahl ibn Hanif na Abu Dujanah ibn Simak, wote wawili wakiwa maskini. Muhajirina hawakuwa na mali yoyote huko Madina, kwani walilazimika kuacha kila kitu walichokuwa nacho Makka. Answari waliwakaribisha na kuwapa makazi katika nyumba zao wenyewe, wakionyesha ukarimu na ukarimu wa kiwango cha juu sana. Kwa kuwa fursa hii ilijitokeza, Mtume ﷺ alitaka kurekebisha mambo ndani ya jamii ya Waislamu, ili maskini nao wapate mali yao wenyewe. Hivyo, utajiri usingezunguka tu miongoni mwa matajiri katika jamii.

The property left behind by the al-Nadir tribe was a free gain for the Prophet. The Muslims had not had to spur a horse or a camel in order to achieve that gain. Therefore, it belonged purely to God and His Messenger. The Prophet divided it among the Muhajirin, his Companions who had migrated from Makkah, and two from among the Ansar, Sahl ibn Hanlf and Abu Dujanah ibn Simak, both of whom were poor. The Muhajirin had no property in Madlnah, having had to abandon everything they had in Makkah. The Ansar welcomed them and accommodated them in their own homes, showing a very high degree of generosity and hospitality. As this occasion presented itself, the Prophet wanted to set things right within the Muslim community, so that the poor would have their own property. Thus, wealth would not circulate only among the rich in society.

Baadhi ya watu — pengine wanafiki — walizungumza wazi wakikosoa kitendo cha Mtume. Mwenyezi Mungu anasema katika sura hii: “Chochote alichopata Mungu kutoka kwao ni mali aliyomrudishia Mtume Wake; wala hamkupanda farasi wala ngamia kwa ajili yake. Mungu huwapa mamlaka Mitume Wake juu ya yeyote anayemtaka. Mungu ana uwezo juu ya kila kitu.” (Aya ya 6) Mtume ﷺ aliwaambia Waansar: “Mkipenda, mnaweza kutoa sehemu ya mali yenu na makazi yenu kwa ndugu zenu, Muhajirina, kisha mtashiriki nao katika mapato haya. Lakini mkipendelea, mnaweza kubakiza mali yenu na makazi yenu kwa ajili yenu wenyewe, lakini hamtakuwa na sehemu yoyote katika mapato haya.” Kwa kuwa ni watu wenye tabia ya ukarimu, Waansar walisema: “Tutawapa sehemu ya mali yetu na makazi yetu, na tutawaachia mapato haya, bila kuchukua sehemu yoyote kati yake.” Akitoa maoni juu ya hili, sura inasema: “[Mapato hayo ni kwa maskini Wahajiri waliofukuzwa kutoka majumbani mwao na mali zao, wakitafuta fadhila za Mungu na radhi Yake, na wanaomsaidia Mungu na Mtume Wake. Hao ndio wakweli.] Na kwa wale waliokuwa tayari wamejiimarisha katika makazi yao na imani yao, wanaowapenda wale wanaokimbilia kwao, wala hawana tamaa mioyoni mwao kwa kile walichopewa wengine. Wao huwapa kipaumbele kuliko nafsi zao wenyewe, ijapokuwa wao wana shida. Wale waliookolewa na choyo chao wenyewe, hao ndio wenye kufaulu.” (Aya za 8-9)

Some people — most probably hypocrites - spoke out, criticizing the Prophets action. God states in this surah: “What ever gains were taken from them God has turned over to His Messenger; you did not have to spur horse or riding-cameI for its sake. God gives His messengers mastery over whomever He wills. God has power over all things.” (Verse 6) The Prophet said to the Ansar: “If you wish, you may give a share of your property and your homes to your brethren, the Muhajirin, and then you will share with them this gain. On the other hand, if you prefer, you keep your property and your homes for yourselves but you will have no share of this gain.” True to their generous character, the Ansar said: “We will give them a share of our property and homes and we will leave this gain to them, taking no share of it.” Commenting on this, the surah says: “[Such gains are for] the poor migrants who have been driven out of their homes and possessions, seeking God's favour and His goodly acceptance, and who help God and His Messenger. These are the ones who are true. And to those who were already firmly established in their homes and in faith, those who love the ones that seek refuge with them and harbour no desire in their hearts for whatever the others may have been given. They give them preference over themselves, even though they are in want. Those who are saved from their own greed are truly successful]' (Verses 8-9)

Hivi ndivyo yalivyokuwa matukio yaliyopelekea kushuka kwa sura hii, na ndiyo yanayorejelewa na kauli zake na hukumu zake, ikiwemo aya zilizo karibu na mwisho wake zinazowaelekea waumini walioshuhudia matukio haya. Hii inaendana na mbinu ya Qur'ani ya kuwaelimisha waumini na kuboresha hisia zao za Kiislamu, kwa kutoa maoni juu ya matukio na kuonyesha uhusiano kati yake na ukweli wa msingi. Dokezo la mwisho katika sura hii linataja sifa kadhaa za Mungu ambazo zina uhusiano wa moja kwa moja na ulimwengu na mambo yake. Sifa hizi zikifahamika kikamilifu, imani kwa Mungu huwa yenye mwanga, ikijengwa juu ya ufahamu kamili wa ukweli.

Such were the events that led to the revelation of this surah, and to which its statements and rules refer, including the verses close to its end which address the believers who witnessed these events. This is in line with the Qur’anic method of educating believers and refining their Islamic sense as it comments on events and demonstrates the link between them and fundamental truths. The last note in the surah mentions a number of Gods attributes that have a direct bearing on the universe and its affairs. When these are fully understood, belief in God becomes enlightened, based on full awareness of the truth.

Sura hii inaanza na kuishia kwa kumtakasa Mungu, ambaye ana milki ya mbingu na ardhi, Mwenye Nguvu, Mwenye Hekima. Hivyo, mwanzo na mwisho wake vinaendana kikamilifu na maudhui ya sura hii na wito kwa waumini wa kubaki wenye kumcha Mungu na kutafakari mipango ya Mungu.

The surah begins and ends with glorification of God, to whom the heavens and the earth belong, the Almighty, the Wise. Thus, the beginning and end are in perfect harmony with the subject matter of the surah and the call to the believers to remain God-fearing and to reflect on God’s planning.