Sura hii, yenye aya zisizozidi kumi na nane, ni tukufu, bali ni bora zaidi. Inajumuisha idadi ya misingi ya msingi ya imani, sheria ya Kiislamu na uhai wa binadamu. Inafungua mbele ya nyoyo zetu na akili zetu upeo mpana, na kuibua mawazo mengi muhimu. Inarejelea mifumo ya malezi na mpangilio, kanuni za elimu na makuzi, misingi ya sheria, na maelekezo muhimu ambayo yangeweza kuchukua urefu mara mia ya urefu wake. Inaweka mbele ya macho yetu masuala mawili makubwa ya kutafakari na kuyapima.

This surah, composed of no more than 18 verses, is majestic, indeed superior. It includes a number of basic facts of faith, Islamic law and human existence. It opens up before our hearts and minds wide horizons and gives rise to a host of important thoughts. It refers to systems of formation and organization, principles of education and upbringing, fundamentals of legislation and essential directives which could take a hundred times its length. It puts before our eyes two great issues for reflection and deliberation.

Jambo la kwanza linalotujia tunaposoma sura hii ni kwamba inaweka, karibu kwa kujitegemea, mchoro kamili wa ulimwengu mtukufu, usio na chochote kinachoweza kuelezwa kuwa kisichofaa. Inaeleza kanuni, dhana na mbinu zinazounda msingi wa ulimwengu huu, ikihakikisha kwanza kwamba unapata kuwepo, kisha kwamba unaendelea kudumu.

The first thing that appears to us when we read this surah is that it lays down, almost independently, a complete sketch of a noble world, free of anything that may be described as unbecoming. It outlines the principles, concepts and approaches that form the foundation of this world, ensuring first that it comes into being, and then its continuity.

Dunia hii inapata sababu ya kuwepo kwake kutoka kwa Mungu, inamtazama Mungu, na inastahili kuhusishwa na Mungu. Ni dunia inayochanganya usafi wa nia na hisia pamoja na hisia kali ya kujali kile inachosema, kuhisi na kufikiri. Inadumisha kiwango cha juu cha maadili na adabu nzuri katika mienendo yake na Mungu, Mtume wake ﷺ, mambo yake mwenyewe, na mwingiliano wake na wengine. Hisia hii ya maadili hupenya hadi katika mawazo yake ya ndani kabisa na kujidhihirisha katika matendo yake.

This world derives its raison d'etre from God, looks up to God and is fit to be attributed to God. It is a world that combines purity of intention and feeling with a keen sense of propriety in what it says, feels and thinks. It maintains a high standard of morality and good manners in its dealings with God, His Messenger, its own affairs and interaction with others. This sense of morality penetrates into its deepest thoughts and manifests itself in its actions.

Wakati huo huo, ina sheria na kanuni zinazohakikisha kuendelea kwake.

At the same time it has laws and regulations that ensure its continuity.

Sheria na kanuni hizi zimejengwa juu ya maadili yake, zinatokana nayo na zinaendana nayo. Hivyo basi, dunia hii inanufaika kwa mshikamano huu wa uhalisia wa ndani na mwonekano wa nje, kwa upatanifu wa sheria zake na hisia zake, kwa usawa uliopo kati ya nia na vizuizi, na kwa maelewano kati ya hisia na matendo yanapoelekezwa kwa Mwenyezi Mungu, na kumwomba Yeye. Kwa hiyo, kuwepo na kuendelea kwa dunia hii tukufu na safi hakuachiwi wala hisia nzuri na dhamiri nyeti, wala sheria na utungaji wa sheria. Wala kuanzishwa na kudumishwa kwa dunia hii hakuachiwi wala hisia na juhudi za mtu binafsi, wala hatua na mifumo ya dola. Bali mtu binafsi na dola ni lazima zifanye kazi pamoja bega kwa bega, ili juhudi zao na wajibu wao vikamilishane kwa upatanifu kamili.

These laws and regulations are based on its morality, emanate from it and fit with it. Thus this world benefits from such consistency of deep reality and surface appearance, the compatibility of its laws and feelings, the equilibrium between motives and checks, and the harmony between feelings and actions as it turns to God, appealing to Him. Hence, the existence and continuity of this noble and pure world are not left either to fine feelings and a sensitive conscience or to law and legislation. Nor are the establishment and maintenance of this world left to either the feelings and efforts of the individual or to the measures and systems of the state. Indeed, both individual and state have to work side by side, so that their efforts and duties complement each other in perfect harmony.

Dunia hii inafuata kanuni fulani ya mwenendo kwa Mungu na Mtume Wake, kanuni inayohitaji kila mtu atambue mipaka yake mbele ya Mola wake, na mbele ya Mtume anayefikisha ujumbe Wake: “Enyi mlioamini! Msijitangulize mbele ya Mungu na Mtume Wake. Mcheni Mungu; hakika Mungu ni Msikizi, Mjuzi.” (Aya 1) Hivyo mja wa Mungu hatangulizi amri zake wala makatazo yake; wala hamwambii Yeye hukumu yoyote au uamuzi wowote. Hawavuki mipaka ya yale Mungu anayoamuru au anayokataza, wala hawaonyeshi kwamba wana matakwa au maoni yanayojitegemea mbali na yale ya Muumba wao. Kanuni hii inachochewa na mtazamo unaochanganya kumcha Mungu na unyenyekevu na kuzingatia maadili yanayofaa katika kushughulika Naye. Waumini pia huzingatia maadili maalum wanapozungumza na Mtume wa Mungu ﷺ: “Enyi mlioamini! Msiinue sauti zenu juu ya sauti ya Nabii, wala msimwambie kwa sauti kubwa kama mnavyosemezana ninyi kwa ninyi, isije ikabatilika amali zenu, nanyi hamtambui. Hakika wale wanaonyamazisha sauti zao mbele ya Mtume wa Mungu ﷺ ndio ambao Mungu amezijaribu nyoyo zao kwa uchaji. Watapata msamaha na malipo makubwa.”

This world observes a certain code of behaviour with God and His Messenger, one that requires that everyone realizes his or her limits in relation to their Lord, and in relation to the Messenger who conveys His message: “ Believers! Do not behave presumptuously in the presence of God and His Messenger. Have fear of God: God hears all and knows all.” (Verse 1) Thus a servant of God does not precipitate His orders or prohibitions; nor does he or she suggest to Him any judgement or ruling. They neither exceed the limits of what God orders or prohibits, nor show that they have a will or an opinion independent from those of their Creator. This code is motivated by an attitude that combines fearing God with being modest and observing appropriate values in dealing with Him. Believers also observe special values when they address Gods Messenger [peace be upon him]: “Believers! Do not raise your voices above the voice of the Prophet, nor speak loudly to him as you would speak loudly to one another, lest all your deeds should come to nothing without your perceiving it. Those who lower their voices in the presence of God's Messenger are the ones whose hearts God has tested for piety. Forgiveness and a rich reward await them.

Wengi wa wale wanaokuita kutoka nje ya vyumba vyako vya faragha ni watu wasiotumia akili zao. Lau wangalikuwa na subira hadi utoke kwao, ingalikuwa kheri kwao. Lakini Mwenyezi Mungu ni Mwingi wa maghufira, Mwenye rehema.” (Aya 2-5)

Those who call out to you from without your private apartments are for the most part people who do not use their reason. If they had the patience to wait until you went out to them, it would be for their own good. Still, God is much forgiving, merciful.” (Verses 2-5)

Ulimwengu huu mtukufu unaweka mwelekeo ulio wazi wa kuthibitisha yale ambayo watu wanaweza kusema au kufanya, na kubainisha usahihi wake kabla ya kutoa hukumu yoyote. Mwelekeo huu unategemea kumcha Mungu na kurejesha mambo yote kwa Mtume wa Mungu, bila kuharakisha hukumu yake wala kumpendekezea jambo asiloliamuru wala kulipendekeza: "Enyi mlioamini! Mtu fasiki akikujieni na habari, basi thibitisheni, msije mkawadhuru watu kwa ujinga, kisha mkajuta kwa mliyoyafanya. Na jueni kwamba Mtume wa Mungu yuko kati yenu. Angeyafuata mengi katika mambo yenu, bila shaka mngeangamia. Lakini Mungu amewapendezesha imani, na akaipamba katika nyoyo zenu, na akawachukiza ukafiri, uovu na uasi. Hao ndio wenye uongofu. Ni fadhila na neema kutoka kwa Mungu. Na Mungu ni Mjuzi, Mwenye hekima." (Aya 6-8)

This noble world sets a well-defined approach for verifying what people may say or do, determining their accuracy before making any judgement. This approach relies on fearing God and putting all matters to Gods Messenger, without precipitating his judgement or suggesting to him what he has neither ordered nor recommended: “ Believers! If any evildoer comes to you with a piece of news, make sure of it first, lest you should wrong others unwittingly and then regret your action. And know that God's Messenger is among you. Were he to comply with your inclinations in many a case, you would surely come to harm. But God has caused [your] faith to be dear to you, and has given it beauty in your hearts, and has made hateful to you unbelief, wrongdoing and disobedience to God. Such indeed are they who follow the right course. [All this is indeed part of] God's bounty and favour. God is all-knowing, truly wise." (Verses 6-8)

Ulimwengu huu tukufu una kanuni zake yenyewe na hatua za kivitendo za kutatua tofauti, migogoro na uvunjaji wa mipaka yoyote inayoweza kutokea ndani yake, ukitambua kwambaisiposhughulikiwa ipasavyo, zinaweza kuidhoofisha muundo wake wenyewe. Kwa hiyo, unaweka taratibu fulani za kuzishughulikia, zikijengwa juu ya vigezo vikuu vitatu: (1) kwamba waumini wote ni ndugu; (2) kwamba haki na amani lazima vidumishwe, na (3) kwamba waumini wote wanamcha Mungu na lengo lao ni kupata radhi na rehema za Mungu. "Ikiwa makundi mawili ya waumini yatapigana, basi patanisheni baina yao. Lakini kama mmoja wao ataendelea kuwadhulumu wenzake, basi piganeni na kundi lile linalodhulumu mpaka lirudi kwenye amri ya Mungu; na likirudi, basi patanisheni baina yao kwa uadilifu, na watendeeni haki. Hakika Mungu huwapenda wanaotenda haki. Waumini ni ndugu tu. Kwa hiyo, patanisheni ndugu zenu wawili, na mcheni Mungu, ili mpate rehema [ya Mungu]" {(Aya 9-10)}

This noble world has its own rules and practical measures in sorting out any differences, conflicts and excesses that may occur within it, realizing that unless these are properly dealt with, they may undermine its very structure. Hence, it sets out certain procedures for dealing with them based on three main criteria: (1) that all believers are brethren; (2) that justice and peace must be maintained, and (3) that all believers are God-fearing and their goal is to earn God’s pleasure and mercy. “If two groups of believers fall to fighting, make peace between them. But then, if one of the two goes on acting wrongfully towards the other, fight against the one that acts wrongfully until it reverts to God's commandment; and if they revert, make peace between them with justice, and deal equitably with them. Indeed, God loves those who act equitably. All believers are but brothers. Hence, make peace between your two brothers, and remain God fearing, so that you may receive [God's] mercy" (Verses 9-10)

Zaidi ya hayo, kuna maadili fulani yanayotumika katika kuunda hisia za watu duniani kwa wao kwa wao, na katika mwenendo wao kwa kila mmoja. "Enyi mlioamini! Wanaume wasiwadhihaki wanaume wengine: huenda wale [wanaowadhihaki] wakawa bora kuliko wao. Na wanawake wasiwadhihaki wanawake wengine: huenda wale [wanaowadhihaki] wakawa bora kuliko wao. Wala msiwatukane wenzenu, wala msiwaite kwa majina mabaya. Kuitwa jina baya la uovu baada ya kuamini ni kitu kibaya mno. Na wasiotubu, basi hao ndio madhalimu."

Moreover, certain moral values apply in shaping the feelings of people in this world towards one another and in their behaviour towards each other. “Believers! No men shall deride other men: it may well be that those [whom they deride] are better than themselves. And no women [shall deride other] women: it may well be that those [whom they deride] are better than themselves. And neither shall you deface one another, nor insult one another by [opprobrious] epithets. Ill-seeming is a name connoting wickedness [to be used of one] after he has believed. Those who do not repent are indeed wrongdoers." (Verse 11)

Ni dunia yenye hisia zenye afya, haki zilizohakikishwa, ambamo utu wa watu unathaminiwa wakiwepo na wasipokuwepo. Hakuna anayehukumiwa kwa kudhaniwa tu. Hakuna anayetafuta kuyatangaza makosa ya mwenzake.

It is a world with healthy feelings, guaranteed rights, where peoples integrity is valued in both their presence and absence. No one is condemned on suspicion. None seeks to publicize another’s shortcomings.

Usalama, uhakika, uadilifu na uhuru wa watu unaheshimiwa kikamilifu na wote.

Peoples safety, security, integrity and freedom are fully respected by all.

"Enyi mlioamini! Jiepusheni na dhana nyingi mno, kwani baadhi ya dhana ni dhambi. Wala msipeleleze, wala msigibane. Je, mmoja wenu anapenda kula nyama ya ndugu yake aliyekufa? Hakika mtaichukia. Na mcheni Mwenyezi Mungu. Hakika Mungu ndiye Mwingi wa kupokea toba, Mwenye kurehemu."

“Believers! Avoid suspicion as much as possible, for, some such suspicion is a sin. And do not spy on one another, nor backbite one another. Would any of you like to eat the flesh of his dead brother? Surely you would loathe it. And remain God fearing. God is certainly the One who accepts repentance, and He is merciful. ” (Verse 12)

Katika ulimwengu huu mtukufu, dhana kamili ya umoja wa binadamu inatawala, licha ya mbio na jamii zao tofauti. Kipimo kimoja cha tathmini, kisicho na ubaguzi wala makosa, kinatumika kwa watu wote. "Enyi watu! Tumekuumbeni kutokana na mwanamume na mwanamke, na tumekufanyeni mataifa na makabila, ili mpate kujuana. Hakika mtukufu zaidi wenu mbele ya Mwenyezi Mungu ni yule mwenye kumcha Mungu zaidi. Hakika Mwenyezi Mungu ni Mjuzi, Mwenye habari zote." (Aya ya 13)

In this noble world a complete concept of mankind s unity, despite its divergent races and communities, prevails. A single standard of evaluation, free of prejudice and error, applies to all people. “Mankind! We have created you all out of a male and a female, and have made you into nations and tribes, so that you might come to know one another. Truly, the noblest of you in the sight of God is the one who is most genuinely God fearing. God is all-knowing, all-aware.” (Verse 13)

Baada ya kuwasilisha misingi hii ya msingi inayohakikisha ulimwengu huu tukufu unadumisha kiwango cha juu cha usafi, sura inaanza kuchora muhtasari wa imani ambayo waumini wanaitwa kuijenga dunia hii. Hakika, ni kwa ubora wa imani yao ndipo wanapotakiwa kuinuka kwa kazi hii na kuhakikisha inatimizwa. Huu ndio ubora unaowatofautisha na wengine na kuwasukuma kuitikia na kujisalimisha. Wanaitwa kwa sifa yao ya kuwa na imani: "Enyi mlioamini!" Yeyote anayeitwa hivyo na Mwenyezi Mungu atakuwa na aibu kubwa ikiwa hatatoa jibu linalostahiki.

Having presented these fundamental concepts that ensures this noble world maintains a high standard of purity, the surah embarks on drawing an outline of the faith by which believers are called upon to establish this world. Indeed, it is by their quality of faith that they are required to rise to the task and see to its fulfilment. This is the quality that distinguishes them from others and motivates them to respond and submit. They are addressed by their quality of having faith, 'Believers? Anyone who is so addressed by God will be so embarrassed not to give the right response.

Ni hotuba inayofanya wajibu wowote, hata uwe mgumu na wenye kudai juhudi kiasi gani, uwe rahisi kutekelezwa. Hakika mioyo itakuwa na hamu kubwa ya kusikiliza na kuitikia:

It is an address that makes any duty, hard and demanding as it may be, easy to fulfil. Indeed hearts will be all too eager to listen and respond:

"Wabedui wanasema: Tumeamini. Sema: Hamjaamini bado, bali semeni: Tumejisalimisha, kwa kuwa imani ya kweli bado haijaingia mioyoni mwenu. Lakini mkimtii Mwenyezi Mungu na Mtume wake kwa dhati, Yeye hatapoteza chochote katika amali zenu. Hakika Mwenyezi Mungu ni Mwingi wa kusamehe, Mwenye rehema." {Waumini wa kweli ni wale tu walioamini Mwenyezi Mungu na Mtume wake, kisha hawakuwa na shaka yoyote, na wakapigania dini ya Mwenyezi Mungu kwa mali zao na nafsi zao. Hao ndio wakweli.} "Sema: Je, mnamjulisha Mwenyezi Mungu dini yenu, na Mwenyezi Mungu anajua kilichomo mbinguni na ardhini? Hakika Mwenyezi Mungu ni Mjuzi wa kila kitu."

“ The Bedouin say:' We have attained to faith. ’ Say [to them]:1 Believers you are not. Rather say, “ We have submitted ourselves”, for true faith has not entered your hearts. But if you truly pay heed to God and His Messenger, He will let nothing of your deeds go to waste. God is indeed much-forgiving, merciful? True believers are only those who have believed in God and His Messenger, and never then entertained any doubt, and who strive hard in God's cause with their possessions and their lives. Those are the ones who are true to their word. Say: Do you, perchance, want to inform God of your faith, when God knows all that is in the heavens and earth? Indeed, God has full knowledge of everything.” (Verses 14-16)

Kabla ya kumalizika, sura hii inaonyesha jinsi neema ambayo Mwenyezi Mungu amewapa wanadamu ilivyo kubwa. Ni neema ya imani ambayo Mwenyezi Mungu anawaneemesha nayo watu kulingana na Anachojua kuhusu wanachostahili. "Wanadhani kwamba wamekufanyia fadhila kwa kusilimu. Sema:

Before it closes, the surah shows how great the favour God has bestowed on humanity is. It is the gift of faith with which God favours people according to what He knows of what they deserve. “ think that they have bestowed a favour upon you by having embraced Islam. Say:

"Msihesabu kusilimu kwenu kuwa ni fadhila kwangu. Bali Mwenyezi Mungu ndiye anayewafanyia fadhila kwa kuwaongoza kwenye imani, ikiwa ni kweli mnasema ukweli."* Hakika Mwenyezi Mungu anajua siri za mbingu na ardhi; na Mwenyezi Mungu anaona yote mnayoyatenda."

‘Do not count your embrace of Islam a favour to me. It is indeed God who bestows a favour upon you by showing you the way to faith, if you are men of truth.’ God certainly knows the hidden reality of the heavens and the earth; and God sees all that you do” (Verses 17-18)

Jambo la pili lenye umuhimu mkubwa ambalo linadhihirika kwetu tunaposoma sura na kuchunguza matukio halisi yaliyosababisha kushushwa kwake ni juhudi kubwa na isiyoyumba, zilizowakilishwa na aya za Qur'ani na maelekezo ya Mtume ﷺ, za kuanzisha na kuwalea jamii ya kwanza ya Waislamu. Kwa hakika, ni jamii hiyo inayowakilisha ulimwengu ule tukufu, ikitoa mfano halisi wake. Hivyo basi, si tena ndoto tu inayobaki katika ndoto na mawazo ya watu.

The second very important thing that appears clearly to us when we read the surah and review the actual events leading to its revelation is the great and unwavering effort, represented by Quranic verses and the Prophets directives, to establish and educate the first Muslim community. Indeed it is the community that represents that noble world, providing a practical model of it. Thus, it is no longer a mere ideal that lingers in peoples dreams and imaginations.

Jamii hii, iliyokuwepo katika kipindi fulani cha historia, haikuja kuwepo ghafla wala kwa bahati. Haikudaiwa kuwepo kwake kwa mabadiliko ya ghafla katika maumbile ya vitu vyote. Badala yake, ilipitia mchakato wa ukuaji wa asili na wa taratibu, kama mti mkubwa unaonyoosha mizizi yake ndani kabisa ya ardhi na kueneza matawi yake mapana angani. Ilichukua muda unaohitajika kukamilisha ukuaji wake, na ilinufaika na juhudi thabiti na endelevu ili kuhakikisha ukuaji huo. Utunzaji wa subira, ufahamu wa kina, msukumo wa makini, kutiwa moyo kwa kudumu na kuimarishwa kwa mtazamo wa mbali pia vilitolewa. Zaidi ya hayo, ilihitaji kupitia uzoefu mgumu na wa kujaribu, na kujifunza mafunzo muhimu kutoka katika uzoefu kama huo. Katika haya yote tunaona aina ya uangalizi ambao Mwenyezi Mungu aliitunza jamii hiyo. Yeye kwa hekima yake alichagua kutimiza amana kubwa, na hivyo kutimiza mapenzi yake. Hata hivyo, jamii hiyo ilikuwa na fadhila na uwezo wake yenyewe ambao ulihitaji tu kuletwa katika utendaji kamili. Yote haya yalifanya kazi pamoja kuleta mwanga wa ajabu katika historia ya mwanadamu, na kuanzisha, kwa kweli, hali inayofanana zaidi na ulimwengu wa kufikirika.

This community, which existed during a certain period of history, did not come into existence suddenly or by chance. It did not owe its existence to a sudden change in the nature of all things. Instead, it went through a process of natural and slow growth, like a great tree that stretches its roots deep into the earth and spreads its branches wide into the air. It took the necessary time to complete its growth and benefited from steady and consistent effort to ensure that growth. Patient care, penetrating insight, careful motivation, steady encouragement and far sighted strengthening were also provided. Moreover, it needed to go through hard and testing experiences and to learn important lessons from such experiences. In all this we see the kind of care God took of that community. He in His wisdom chose to fulfil a great trust, thus bringing His will to pass. Yet that community had its own virtues and potentials that only needed to be brought into full play. All this worked together to bring about such remarkable light in human history and to start, in reality, a situation that seems closer to an imaginary world.