Kutoka uwanja wa vita vya maneno, mawazo na dhana, sūrah sasa inageukia uwanja wa mapambano ya silaha: Vita vya Uḥud.

From the battlefield of words and ideas and concepts the sūrah turns now to that of armed combat: the Battle of Uĥud.

Vita vya Uhudi haikuwa vita vya silaha pekee; bali vilikuwa ni mapambano ndani ya dhamiri ya Waislamu. Wigo wake ulijumuisha mwenendo wote wa binadamu, hisia, mihemko, matarajio, silika na mapungufu yake. Qur'ani ilikuwepo kuufundisha nafsi ya binadamu kwa namna ya upole na huruma kabisa, na kwa njia iliyo pana zaidi na yenye ufanisi zaidi kuliko makabiliano yoyote ya nguvu.

Uĥud was not, however, solely an armed confrontation; it was rather a struggle within the Muslim conscience. Its scope encompassed the whole gamut of human behaviour, feelings, emotions, aspirations, instincts and limitations. The Qur’ān was there to coach the human soul in the most caring and gentle way, and in a manner that is more comprehensive and effective than any forceful confrontation.

Kwanza kulikuja ushindi, kisha kikafuata kurudi nyuma. Hata hivyo, ushindi mtamu na mkubwa zaidi ulikuwa bado unakuja. Ulikuwa ushindi wa nuru ya elimu na uwazi wa ufahamu wa mambo kama Qur'ani inavyoyaweka wazi. Ulikuwa ushindi wa kuyathibitisha mambo hayo kuwa imani thabiti mioyoni. Nyoyo za Waislamu zilipimwa na kusafishwa, safu zao zilitengwa, na jamii nzima ikaendelea ikiwa na dhana zilizo wazi zaidi, maadili yaliyo thabiti zaidi, na hisia zenye nguvu zaidi kuliko hapo awali. Zaidi ya hayo, wanafiki wengi walitengwa. Katika yaliyofuata, sifa za unafiki na uaminifu, kama zilivyodhihirika katika hisia, maneno, mwenendo na matendo, zilionekana wazi zaidi, na vile vile wajibu wa imani na majukumu yanayoambatana nayo. Vita hivyo vilibainisha wazi maandalizi yaliyohitajika kwa Waislamu katika elimu, ibada, mpangilio, utii, na kumtegemea kikamilifu Mwenyezi Mungu Mtukufu, katika kila hatua. Kila kitu kilikuwa na bado kiko mikononi mwake Yeye peke yake, wakati wa ushindi kama wakati wa kushindwa, maishani kama kifoni.

First came the victory, and then the setback. The sweeter and greater triumph, however, was still to come. It was the triumph of enlightenment and of a clarity of understanding the facts as the Qur’ān lays them down. A triumph of having those facts established as convictions. Muslim hearts were put to the test and purified, their ranks were set apart and the whole community proceeded with clearer concepts, more definite values, and stronger feelings than before. Furthermore, the hypocrites were largely set apart. In what ensued, the characteristics of hypocrisy and sincerity, as manifested in feelings, words, behaviour and actions, became much clearer, as did the obligations of faith and the responsibilities attendant on it. The battle clearly defined the preparations required of the Muslims in knowledge, devotion, organisation, compliance and total dependence on God Almighty, every step of the way. Everything was and is up to Him alone, in times of victory as in times of defeat, in life as in death.

Mtu wa kwanza kutoka kwa Quraysh kujitokeza alikuwa Abū ʿĀmir, aliyejulikana kama “Mtawa”, lakini Mtume ﷺ alimpa jina la utani la “Mkiukaji”. Kabla ya Uislamu alikuwa kiongozi wa kabila la Aws, lakini alikataa kuukubali Uislamu na akatangaza uadui wazi dhidi ya Mtume ﷺ. Alikuwa ameondoka Madina na kujiunga na Quraysh huko Makka kwa lengo la kuwakusanya dhidi ya Waislamu. Aliwashawishi watu wa Makka waende vitani dhidi ya Waislamu, akiwaahidi msaada wa kabila lake, Aws, ambao alisema wangemfuata mara tu wangemwona. Alikuwa mtu wa kwanza kuingia uwanjani wa mapigano, akajitambulisha, na akawaita watu wake waliokuwamo katika jeshi la Mtume ﷺ wajiunge naye upande wake. Aliakataliwa na kulaaniwa. Akitangaza kwamba “ubaya fulani” umewapata watu wake, aliendelea kupigana na Waislamu kwa bidii ya kupindukia.

The first man to come forward from the Quraysh was Abū. `Āmir, known as “the Monk”, but whom the Prophet nick-named “the Transgressor”. He was a leader of the Aws tribe before Islam but he refused to accept Islam and declared open hostility towards the Prophet. He had left Madinah to join the Quraysh in Makkah with the aim of rallying them against the Muslims. He enticed the Makkans to go to war against the Muslims, promising them the support of his tribe, the Aws, whom he said would follow him as soon as they saw him. He was the first man to step into the fighting arena, introduced himself and called over to his people among the Prophet’s army to come over to his side. He was rejected and cursed. Declaring that “some evil” had befallen his people, he went on to fight the Muslims with fanatical zeal.

Abū Dujānah, Ţalĥah ibn `Ubayd Allah, Ĥamzah ibn `Abd al-Muţţalib, `Alī ibn Abī Ţālib, al-Nađīr ibn Anas, Sa`d ibn al-Rabī`, kutaja wachache tu, walionyesha ujasiri mkubwa pale vita vilipoanza.

Abū Dujānah, Ţalĥah ibn `Ubayd Allah, Ĥamzah ibn `Abd al-Muţţalib, `Alī ibn Abī Ţālib, al-Nađīr ibn Anas, Sa`d ibn al-Rabī`, to mention but a few, showed tremendous courage when the combat started.

Mapema mchana, Waislamu walishinda, na washujaa 70 bora kabisa wa Quraysh waliuawa. Sehemu kubwa ya majeshi ya Waarabu walitawanyika na kukimbilia kule walipokuwa wamepiga kambi wanawake. Wanawake waliinua nguo zao na wao wenyewe wakakimbia.

In the early part of the day, the Muslims prevailed and 70 of the most valiant of the Quraysh fell. The bulk of the Arab troops were scattered and ran back to where the women were camped. The women lifted their dresses and themselves took flight.

Wapiga mishale wa Waislamu walipoona makafiri wakirudi nyuma, waliacha nafasi zao walizopangiwa ambazo Nabii ﷺ alikuwa amewaamuru wasiziache kamwe. Walikuwa wakipiga kelele: "Ngawira! Ngawira!" Kamanda wao aliwaamuru warudi, akiwakumbusha maagizo ya Mtume ﷺ, lakini hawakujali. Walikimbilia kuchukua mali ya vita na kuacha nafasi za Uhud bila ulinzi.

Muhtasari huu kwa vyovyote haushughulikii vipengele vyote vya vita hiyo wala hauelezi kwa undani matukio yote muhimu ya siku ile. Kwa kuyakamilisha, basi, hebu tupitie baadhi ya matukio ya ajabu zaidi ya kipindi hicho cha kukumbukwa.

This summary by no means covers all aspects of the battle or details all the significant events of that day. As a complement, therefore, let us review some of the more remarkable incidents of that memorable episode.

Wakati wa kilele cha mapigano, baada ya wapiga mishale wa Waislamu kuacha nafasi zao, kuzingirwa na washirikina, kelele ya kwamba "Muhammad ameuawa", na kuzuka kwa machafuko miongoni mwa Waislamu, `Amr ibn Qami'ah alikuwa mmoja wa makafiri waliofanikiwa kumkaribia Mtume ﷺ. Katika hali hiyo ya mkanganyiko mkubwa, mwanamke aliyeitwa Nusaybah bint Ka`b al-Mazinniyyah, anayejulikana pia kama Umm `Imarah, alikuwa akimlinda Mtume ﷺ kwa bidii. Alimpiga `Amr ibn Qami'ah mara kadhaa kwa upanga wake, lakini alikuwa amejilinda vyema kwa ngao zake mbili. Naye akamjibu kwa kumpiga Nusaybah begani kwa upanga wake, akimjeruhi vibaya.

At the climax of the fighting, following the Muslim archers’ desertion of their positions, the encirclement by the idolaters, the cry that “Muĥammad had been killed”, and the outbreak of mayhem among the Muslims, `Amr ibn Qamī’ah was one of the unbelievers who managed to get close to the Prophet. In that bewildering state of confusion, a lady called Nusaibah bint Ka`b al-Māziniyyah, also known as Umm `Imārah, was staunchly covering the Prophet. She hit `Amr ibn Qamī’ah several times with her sword, but he was well-protected by his two shields. In return, he hit Nusaibah on her shoulder with his sword, seriously wounding her.

Abū Dujānah pia alikuwa akimkinga Nabii ﷺ. Licha ya mvua ya mishale iliyokuwa ikipiga mgongo wake, hakuyumba hata kidogo, huku akiwa ameinama juu ya Nabii ﷺ.

Abū. Dujānah was also shielding the Prophet. Despite the volley of arrows that were hitting his back, he never wavered, all the while leaning over the Prophet.

Wakati fulani Ţalĥah ibn ‘Ubaid Allah alikimbilia kwa Mtume ﷺ na alikuwa peke yake akimlinda. Alibaki katika nafasi hiyo mpaka alipoanguka. Ibn Ĥibbān anasimulia kwamba `Ā’ishah, mke wa Mtume ﷺ, alieleza kuwa baba yake, Abū Bakr, alisema: “Mtume ﷺ alipoachwa peke yake Uĥud, mimi nilikuwa wa kwanza kwenda kwake. Nilimkuta mtu akimlinda, nikasema: ‘Iwe Ţalĥah; na iwe Ţalĥah.’ Punde si punde Abū `Ubaydah ibn al-Jarrāĥ alikuja kwangu akiruka kama ndege, na sisi wote wawili tulikimbilia kwa Mtume ﷺ, tukamkuta Ţalĥah ameanguka akiwa amejeruhiwa. Mtume ﷺ alituomba tumtunze. Mtume ﷺ alipigwa na mshale, na pete mbili za kofia yake ya chuma zilikuwa zimeingia shavuni mwake. Nilienda kutoa mojawapo, lakini Abū `Ubaydah alinisihi nimruhusu yeye kuitoa. Alishika pete hiyo kwa meno yake na kuanza kuitoa taratibu, akihakikisha hamuumizi Mtume ﷺ. Aliweza kuitoa, lakini jino lake la mbele likang’oka. Kisha nilienda kutoa pete ya pili kutoka shavuni mwa Mtume ﷺ, lakini Abū `Ubaydah tena alinisihi nimruhusu yeye kufanya hivyo. Aliitoa kwa uangalifu kwa meno yake, na jino lake jingine la mbele likang’oka. Mtume ﷺ wakati wote alikuwa akitusihi twende tumsaidie “Ţalĥah, ambaye alikuwa amejeruhiwa katika zaidi ya sehemu kumi.” `Alī ibn Abī Ţālib alikuwa akisafisha jeraha la Mtume ﷺ kwa maji, na Fāţimah, mke wake na mmoja wa binti za Mtume ﷺ, alikuwa akimsaidia. Alipoona damu ikitoka kwenye jeraha, alichoma majani na kuyaweka juu ya jeraha ili kuhakikisha damu imekoma.

Haya ni baadhi ya picha kutoka uwanja wa vita wa mapambano yaliyoyumbayumba kati ya ushindi na kushindwa, yaliyotenganishwa tu na utovu wa nidhamu wa kupita au kupuuza kwa muda mfupi wajibu. Uhud ulishuhudia kilele cha juu kabisa na chini kabisa, na ukaona mifano ya kipekee ya ushujaa na ujasiri, pamoja na unafiki na kukata tamaa.

These are some glimpses from the battlefield of a confrontation that oscillated between victory and defeat, separated only by a passing disobedience or a fleeting neglect of duty. Uĥud witnessed the highest of the high and the lowest of the low, and saw unique examples of bravery and courage as well as of hypocrisy and defeatism.

Picha ya jumla inaonyesha ukosefu wa mshikamano na mgawanyiko miongoni mwa Waislamu, pamoja na hali ya kuchanganyikiwa na kutokuwa wazi katika akili za baadhi yao. Kama ilivyokuwa mapenzi ya Mwenyezi Mungu, hali hiyo ilileta matokeo machungu na dhabihu kubwa kwa Waislamu. Ya kubwa kuliko zote kati ya hizo ni kujeruhiwa kwa Mtume mwenyewe ﷺ, jambo ambalo lazima liliwaumiza sana na kuwasikitisha masahaba wake. Hivyo walilipa gharama kubwa, lakini walijifunza somo lenye kina kirefu. Mwenyezi Mungu alitaka kuzijaribu nyoyo zao na kuzitakasa safu zao. Pia alitaka kuiandaa jamii yao kwa dhamira kubwa zaidi ya kuwaongoza wanadamu na kuanzisha utaratibu Wake duniani katika umbo lake kamilifu kabisa lakini la kiuhalisia.

The overall picture reflects a lack of cohesion and inconsistency among the Muslims and a state of confusion and haziness in some of their minds. As was God’s will, the situation led to a bitter outcome and heavy sacrifices for the Muslims. The most serious of these was the wounding of the Prophet himself, which must have been extremely painful and distressing for his companions. Thus they paid a heavy price, but they learnt a most profound lesson. God wanted to test their hearts and cleanse their ranks. He also wished to prepare their community for the greater mission of leading humankind and establishing His order on earth in its most perfect but realistic form.

Sasa tuone jinsi Qur’ani, kwa mtindo wake wa kipekee, ilivyoshughulikia hali hiyo. Maandishi ya Qur’ani hayasimulii matukio ya vita kwa mpangilio wa mfululizo, bali yanafuatilia yanayotokea ndani ya mioyo na akili za washiriki. Matukio na tukio lenyewe hutumiwa kama nyenzo ya kufafanua na kuongoza.

Let us now see how the Qur’ān, in its unique style, tackled the situation. The Qur’ānic text does not relate the events of battle in sequence, but traces what goes on inside the hearts and minds of the participants. Events and incidents are used as material for clarification and guidance.

Lengo si kutoa simulizi ya kimpangilio ya yaliyotokea, bali kubainisha na kutambua mafunzo, maadili na thamani zilizo nyuma ya matukio hayo, kwa madhumuni ya elimu na mwangaza. Qur’ān hutambua hisia na hofu zinazoonyesha hali iliyopo, kisha huanzisha sheria na kanuni za msingi za Mwenyezi Mungu zinazohusiana nayo. Matukio, kwa hiyo, huwa msingi au nukta kuu za hisia nyingi, sifa, hitimisho na maana zinazojenga mzunguko wa mazungumzo yote. Qur’ān huchunguza ndani kabisa za dhamiri ya binadamu na maisha ya binadamu. Mtindo huu hujirudia mara kwa mara, hatimaye ukitoa simulizi kamili ya matukio. Kwa kweli, simulizi si zaidi ya chombo au njia ya kuelekeza hoja na kuelewa wazi athari za matukio hayo juu ya dhamiri ya binadamu. Kwa njia hii, mtu haoni shida yoyote katika kuelewa kilichotokea, wala hapatwi na mkanganyiko kuhusu sababu zake au malengo yake.

Kumbuka wakati ulipotoka nyumbani kwako mapema asubuhi ili kuwapangia waumini nafasi zao za vita. Mwenyezi Mungu ni Mwenye kusikia yote, Mwenye kujua yote. Makundi mawili miongoni mwenu yalikuwa karibu kukata tamaa, lakini Mwenyezi Mungu ndiye Mlinzi wao. Kwa Mwenyezi Mungu ndipo waumini wanapaswa kutegemea. (Aya 121-2)

Remember when you set out from your home at an early hour to assign the believers to their battle posts. God hears all and knows all. Two of your groups were about to lose heart, but God was their protector. In God shall the believers trust. (Verses 121-2)

Hii ni scene ya mwanzo, inayokumbukwa kwa uhalisia na nguvu zake zote, huku ikiwa bado mbichi na wazi katika akili za wale wanaoelekezwa kwao. Sūrah hii, hata hivyo, inaweka mbele mambo mengine ambayo hayakuonekana wakati huo. Kwanza, ni uwepo wa Mwenyezi Mungu na ujuzi wake juu ya yote yaliyokuwa yakitokea. Qur'ani daima inawakumbusha Waislamu ukweli huu ili kuimarisha mioyoni mwao imani iliyo wazi zaidi na yenye kina zaidi na kuelewa. Ni nguzo kuu na ya msingi kabisa ya mfumo wa Kiislamu, na hakuna mtu anayeweza kudai kuelewa dini hii kikamilifu bila jambo hili kuthibitika thabiti katika dhamiri na akili yake.

This is the opening scene, recalled in all its reality and vigour whilst still fresh and clear in the minds of those being so addressed. The sūrah, however, brings into focus other factors that were not visible at the time. First, God’s presence and knowledge of all that was going on. The Qur’ān always impresses this fact upon the Muslims so as to reinforce in their hearts a clearer and deeper faith and understanding. It is the major and most fundamental facet of the Islamic system and no one can claim a full understanding of this religion without it being firmly established in both their conscience and their mind.

“Kumbuka ulipotoka nyumbani kwako mapema asubuhi ili kuwapanga waumini katika nafasi zao za vita. Mungu husikia yote na hujua yote.” (Aya ya 121) Hii inarejelea Mtume ﷺ alipotoka nyumbani kwa ‘Ā’ishah, akiwa amevaa mavazi yake ya vita, alipowashauri Maswahaba zake na wote wakafikia makubaliano kwamba Waislamu waende kukutana na adui nje ya Madina. Mtume ﷺ aliendelea kupanga kikosi cha Waislamu, akiwemo wapiga mishale, akiwapa majukumu na nafasi zao kuzunguka uwanja wa vita. Lakini sura hii pia inaleta jambo jipya: “Mungu husikia yote na hujua yote.” Ni tukio kubwa mno. Mungu Mtukufu alikuwa anashuhudia yaliyokuwa yakiendelea. Ajabu iliyoje! Mungu alikuwa anashuhudia mashauriano hayo na alikuwa anajua yaliyokuwa ndani ya mioyo na akili za wote waliokuwepo.

“Remember when you set out from your home at an early hour to assign the believers to their battle posts. God hears all and knows all.” (Verse 121) This is a reference to the Prophet setting out from `Ā’ishah’s home, having donned his battle dress, consulted with his Companions and all of them having arrived at the consensus that the Muslims should go and meet the enemy outside Madinah. The Prophet went on to organise the Muslim troops, including the archers, assigning them duties and positions around the battlefield. But the sūrah also introduces a new fact: “God hears all and knows all.” What a momentous event. God Almighty was witnessing the proceedings. How awesome! God was witnessing the consultation and was aware of what was going on inside the hearts and minds of all those present.

Sura hii inaendelea kueleza habari ya vita ambayo, ingawa Waislamu walikuwa karibu kupata ushindi, hawakushinda. Inaanza kwa kutaja mnafiki `Abdullāh ibn Ubayy na wafuasi wake, ambao waliweka mbele maslahi yao binafsi kuliko maslahi ya dini. Inatoa ishara kwa makundi mawili ya Waislamu ambayo karibu yakate tamaa na kujiondoa, na inamalizia kwa wapiga mishale kuacha nafasi zao, wakisukumwa na tamaa ya kupata ngawira. Mwenendo mzuri wa baadhi ya Waislamu uwanjani wa vita haukuwaepusha kambi ya Waislamu na matokeo ya mwisho ya kusikitisha. Hili lilitokana na kasoro katika safu zao na mkanganyiko katika fikra zao.

The sūrah takes up the discussion of the battle in which, though they were close to victory, the Muslims did not prevail. It begins with a reference to the hypocrite `Abdullāh ibn Ubayy and his followers, who put their own selfish interests ahead of the interests of the faith. It alludes to the two Muslim groups who almost lost heart and withdrew, and concludes with the archers’ desertion of their positions, driven by greed in pursuit of booty. The exemplary conduct of some Muslims on the battlefield did not spare the Muslim camp the final and dismal outcome. This was the result of flaws in their ranks and confusion in their thinking.

Kabla ya sūrah kuendelea kuchambua na kupitia matukio ya Uhud, Waislamu wanakumbushwa kwanza ushindi wao katika Vita vya Badr. Hili linawapa fursa ya kulinganisha hali hizi mbili na kutafakari visababishi vya msingi na matokeo ya ushindi na kushindwa, pamoja na udhaifu na nguvu zao wenyewe.

Before the sūrah goes on to analyse and review the events of Uĥud, however, the Muslims are reminded of their victory at the Battle of Badr. This provides them with the opportunity to compare the two situations and to reflect on the root causes and results of both victory and defeat, as also on their own weaknesses and strengths.

Wanapaswa kutambua kwamba ushindi na kushindwa ni matokeo ya mpango wa Mwenyezi Mungu, unaotimizwa kwa kusudi maalum lililoamuliwa mapema. Wanapaswa kuamini kwamba, hatimaye, kila kitu kiko mikononi mwa Mungu katika hali zote. Sūrah inasema kuhusu jambo hili:

They have to realise that victory and defeat are the result of Divine providence, brought about for a specific, predetermined purpose. They have to believe that, after all, everything is in God’s hands in all circumstances. The sūrah says in this respect:

Mungu alikupa ushindi huko Badr ulipokuwa dhaifu kabisa. Basi mcheni Mungu, ili mpate kushukuru. Ulipowaambia waumini: "Je, haikutoshi kwenu kwamba Mola wenu Mlezi awateremshie malaika elfu tatu wawasaidie?

God gave you victory at Badr when you were utterly weak. Therefore fear God, that you may have cause to be grateful. You said to the believers: “Is it not enough for you [to know] that your Lord should send down three thousand angels to support you?

Kabla ya sura kuendelea kumtaja moja kwa moja Vita vya Uĥud, kuna kifungu kifupi cha aya saba zinazozungumzia riba na miamala yake, kumtii Mwenyezi Mungu na Mtume Wake, kutoa mali katika njia ya Mwenyezi Mungu wakati wa wingi na wakati wa dhiki, mfumo wa ushirikiano wa Kiislamu kinyume na mfumo mbaya wa riba, kudhibiti hasira, kusamehe makosa ya watu wengine, na kumwomba Mwenyezi Mungu msamaha na kumgeukia Yeye kwa toba pale kosa linapotendeka.

Before the sūrah moves on to refer specifically to the Battle of Uĥud, we have a short passage of seven verses which speak about usury and its transactions, obeying God and His Messenger, spending money in God’s cause at times of prosperity and adversity, the Islamic co-operative system as opposed to the evil usurious system, controlling one’s anger, forgiving other people’s mistakes, praying to God for forgiveness and turning to Him in repentance when a mistake is committed.

Maelekezo haya yanatolewa mara tu kabla ya majadiliano kuhusu mapambano ya kijeshi, kwa kurejelea kwa njia ya kiashiria sifa ya msingi ya imani ya Kiislamu.

These directives are given immediately before the discussion of the military confrontation by way of implicit reference to a basic characteristic of the Islamic faith.

Uislamu ni mfumo mmoja kamili unaohusu kila nyanja ya maisha ya binadamu, na unafanya kila shughuli ya binadamu izunguke thamani moja muhimu, yaani, kumnyenyekea Mwenyezi Mungu kwa kumwabudu Yeye peke yake na kujitolea kila jambo la maisha ya binadamu kwake. Katika kila nyanja ya maisha ya binadamu, lazima kwanza tuhakikishe kile Mungu anachotuamuru, na kutekeleza amri Yake kwa hiari. Ukweli kwamba maelekezo haya yamekusanywa pamoja namna hii katika sura ni dalili wazi kwamba nyanja zote za shughuli za binadamu zinategemeana, na utegemezi wao huo una athari kubwa katika jumla ya shughuli zote za binadamu.

Islam is a single and comprehensive system which caters for every aspect of human life and makes every human activity revolve around one essential value, namely, submission to God as represented by worshipping Him alone and dedicating everything in human life to Him. In every sphere of human life, we must first make sure of what God bids us and willingly do His bidding. The fact that these instructions are so grouped together in the sūrah is a clear reference to the fact that all aspects of human activity are mutually interdependent, and their interdependence has a considerable effect on the total sum of human activity.

Mfumo wa Kiislamu unamchukulia mwanadamu kama kiumbe kizima. Unapanga maisha yote ya jamii ya Kiislamu kwa namna kamili inayoonekana kuwa bora kuliko kupanga sehemu sehemu tu. Ni katika mtazamo huu ndipo tunapopaswa kuangalia mchanganyiko huu wa maandalizi ya vita kwa upande mmoja, na utakaso wa nafsi na mioyo, kudhibiti matamanio, na kueneza upendo na urafiki ndani ya jamii, kwa upande mwingine. Mambo haya yote yana athari zinazoshikamana. Tunapoyajadili kwa undani, tukichukua kila maagizo kivyake, bila shaka tutatambua nafasi yake muhimu katika maisha ya jamii ya Kiislamu, na athari yake katika nguvu na uwezo wa jamii hiyo uwanjani vitani, na katika nyanja zote za maisha.

Enyi mlioamini, msilile riba mkiizidisha mara kwa mara mara dufu.

Believers, do not gorge yourselves on usury, doubling (your money] again and again.

Mcheni Mwenyezi Mungu, ili mpate kufanikiwa. Jikingeni na Moto ulioandaliwa kwa ajili ya makafiri; na mtiini Mwenyezi Mungu na Mtume, ili mpate kurehemewa. (Aya 130-2)

Have fear of God, so that you may prosper. Guard yourselves against the Fire which has been prepared for the unbelievers; and obey God and the messenger, that you may be graced with mercy. (Verses 130-2)

Tumejadili kwa kina suala la riba katika tafsiri yetu ya aya 275 hadi 281 za sura ya 2, iitwayo Al-Baqarah, au Ng'ombe. Hapa tutatoa maelezo mafupi tu kuhusu suala la kuzidishwa kwa mtaji wa mkopo. Baadhi ya watu katika zama zetu za kisasa wanataka kuipotosha aya hii ili kuhalalisha yale ambayo Mungu ameyakataza. Wanasema kwamba katazo hilo linahusu tu riba kubwa inayosababisha mtaji wa fedha kuzidishwa mara kwa mara. Wanaongeza kwamba viwango vya riba vya asilimia 4, 5, 7 au 9 na viwango vinavyofanana na hivyo havisababishi kuzidishwa kwa namna hiyo. Kwa hiyo, wanahoji, havimo katika katazo la riba.

We have discussed the subject of usury in detail in our commentary on verses 275- 81 of sūrah 2, entitled al-Baqarah, or The Cow. Here we will only briefly comment on the subject of multiplication of the principal sum of a loan. Some people in our modern times want to manipulate this verse in order to make lawful what God has forbidden. They say that the prohibition is limited only to excessive usury which leads to the multiplication of the principal amount of money time after time. They further claim that rates of interest of 4, 5, 7 or 9 per cent and similar rates do not lead to any such multiplication. Hence, they argue, they are not included in the prohibition of usury.

Hebu tuanze kwa kusema wazi kwamba kutajwa kwa mara nyingi (zilizoongezeka mara kadhaa) ni maelezo tu ya jambo lililokuwa likitokea maishani. Si sharti la kufanya katazo hilo kuanza kutumika. Kauli ya Qur'ani katika sūrah 2, Al-Baqara, inakataza wazi riba yote. Inawaelekea waumini na kuwaamuru "waache yaliyobaki ya riba." (2: 278) Inahusu kila kilichozidi kiasi cha mtaji, bila masharti yoyote.

Let us begin by stating clearly that the reference to multiples is simply a description of something that was happening in life. It is not a condition for the prohibition to operate. The Qur’ānic statement in sūrah 2, The Cow, makes a clear prohibition of all usury. It addresses the believers and bids them “give up what remains outstanding of usury.” (2: 278) It applies to all that exceeds the principal amount, without qualification.

Thawabu Inayostahili Kushindaniwa Harakisheni, enyi nyote, kufikia msamaha wa Mola wenu, na pepo pana kama mbingu na ardhi, iliyoandaliwa kwa wacha Mungu, ambao hutoa [katika njia Yake] wakati wa wingi na wakati wa shida, na huzuia hasira zao, na huwasamehe watu wenzao. Mungu huwapenda watendao wema. (Aya 133-4)

A Reward Worth Competing For Hasten, all of you, to the achievement of your Lord’s forgiveness, and a paradise as vast as the heavens and the earth, prepared for the God-fearing, who spend [in His way] in time of plenty and in time of hardship, and restrain their anger, and forgive their fellow men. God loves the benevolent. (Verses 133-4)

Katazo ya riba imeelezwa kwa ukamilifu zaidi na kwa undani zaidi katika sūrah al-Baqarah iliyotangulia, yaani Ng'ombe. Katika majadiliano yetu ya aya hizo katika Juzuu ya I, tulibainisha kwamba sūrah inapotaja katazo la riba, pia inasifu sana sadaka ya hiari, kwa kuwa hizi mbili zinawakilisha mbinu mbili zinazopingana katika mahusiano ya kijamii ndani ya mfumo wa kiuchumi.

The prohibition of usury is stated more comprehensively and in greater detail in the preceding sūrah al-Baqarah, or The Cow. In our discussion of those verses in Volume I, we noted that when the sūrah states the prohibition of usury, it also speaks highly of voluntary charity since the two represent opposite approaches to social relations within the economic system.

Hizi ni sifa kuu za mifumo miwili iliyo kinyume kabisa: mfumo unaotegemea riba na mfumo wa ushirikiano. Hapa tena tunaona kwamba katazo la riba linafuatiwa na msisitizo juu ya fadhila ya kutoa kwa hiari, iwe wakati wa neema au wakati wa dhiki.

They are the most prominent characteristics of two diametrically opposed systems: the one based on usury the other on the cooperative system. Here again we find that the prohibition of usury is followed by an emphasis on the virtue of voluntary spending at times of prosperity and hardship alike.

Verse text inside { } should be kept as Qur'an; here the Qur'an verse is embedded in the quoted passage, but the rules say ﷺ not used in verses. No Prophet mention here, so no ﷺ needed. Haya maneno yanatoa katazo la wazi na la mwisho la riba yote, yanawaonya waumini dhidi ya Moto ulioandaliwa kwa makafiri, na yanawataka wamche Mungu daima kwa matumaini ya kupata rehema Yake na kufanikiwa. Mara baada ya hapo kunakuja amri ya kuharakia kupata msamaha wa Mola wao na kuingia peponi, ambayo imeelezwa kuwa pana kama mbingu na ardhi. Tunaambiwa kwamba pepo hii imeandaliwa kwa wacha Mungu. "Sifa ya kwanza iliyotolewa hapa kwa kundi hili la watu ni kwamba wao "hutoa [katika njia Yake] wakati wa wingi na wakati wa shida." Basi wao ni kundi la watu ambalo ni tofauti kabisa na wale wanaojishibisha kwa riba na kuzidisha fedha zao bila juhudi yoyote yao wenyewe. Sifa zao nyingine pia zimefafanuliwa: "Harakieni, nyote, kupata msamaha wa Mola wenu, na pepo pana kama mbingu na ardhi, iliyoandaliwa kwa wacha Mungu, ambao hutoa [katika njia Yake] wakati wa wingi na wakati wa shida, na huzuia hasira zao, na husamehe watu wenzao. Mungu anawapenda watenda mema."

Wale ambao, wanapofanya uchafu mkubwa au kujidhulumu nafsi zao, humkumbuka Mwenyezi Mungu na kuomba msamaha kwa dhambi zao — kwani ni nani mwingine anayesamehe dhambi isipokuwa Mwenyezi Mungu? — na wala hawaendelei kwa makusudi katika yale waliyoyafanya. Hao watapata malipo ya msamaha kutoka kwa Mola wao, na mabustani yanayopita mito chini yake, watakaodumu humo milele. Ni malipo mazuri kabisa kwa wale wanaotenda mema.

Those who, when they commit a gross indecency or wrong themselves, remember God and pray for the forgiveness of their sins — for who but God can forgive sins? — and do not knowingly persist in doing the wrong they may have done. These shall have the reward of forgiveness by their Lord, and gardens underneath which rivers flow, where they shall abide. Excellent is the reward for those who labour [well]. (Verses 135-6)

Sifa nyingine ya wacha Mungu inaangaziwa hapa. Wao ni wale wanaomtafuta msamaha pale wanapoteleza katika dhambi, na kuhakikisha kwamba hawavunji amri za Mungu kwa makusudi. Dini hii ina huruma kiasi gani! Kabla ya kuwaita watu wawe na huruma kwa wenzao, Mungu, Yeye ametukuka katika utukufu wake, anawaonyesha upande mmoja wa huruma yake Mwenyewe ambayo wao ndio wanaopokea, ili wapate kujifunza.

Another quality of the God-fearing is highlighted here. They are those who seek forgiveness whenever they slip into sin and make sure of not knowingly disobeying God’s orders. How compassionate this religion is. Before He calls on people to be compassionate to one another, God, limitless is He in His glory, shows them one aspect of His own compassion of which they themselves are the recipients, so that they may learn.

Katika istilahi ya Kiislamu, wacha Mungu ni miongoni mwa wasomi wa waumini. Hata hivyo, rehema na huruma ya Mungu zinajumuisha pia wale wanaomkumbuka Mungu baada ya kutenda uchafu mkubwa, au wale wanaojidhulumu wenyewe na kumwomba Yeye msamaha wa dhambi zao. Neno "uchafu mkubwa" linajumuisha dhambi za kuchukiza zaidi kuliko zote. Dini yetu hii, hata hivyo, ina uvumilivu mkubwa kiasi kwamba haiwachukulii kama watengwa wale wanaoshuka hadi kwenye kina chake, wala haiwanyimi rehema ya Mungu. Hawapewi hata cheo cha chini kabisa miongoni mwa waumini. Badala yake, wanainuliwa hadi cheo cha wasomi, wacha Mungu, kwa sharti moja tu. Sharti hilo ni kwamba wamkumbuke Mungu na kumwomba Yeye asamehe dhambi zao, kwamba wasiendelee na makosa yao wakijua kwamba ni dhambi, na kwamba wasijisifu bila haya kwa dhambi walizozitenda. Kwa maneno mengine, wanapaswa kubaki ndani ya mipaka ya utumwa kwa Mungu na unyenyekevu kamili kwake.

In Islamic terminology, the God-fearing are among the elite of believers. God’s compassion and mercy, however, include among them those who remember God after committing a gross indecency or who wrong themselves and pray to Him for forgiveness of their sins. The term “gross indecency” includes the most ghastly of all sins. This religion of ours, however, is so tolerant that it neither considers those who sink to its depth as outcasts, nor deprives them of God’s mercy. They are not even given the bottom rank among the believers. Rather, they are elevated to the rank of the elite, the God-fearing, on one condition only. That condition is that they should remember God and pray to Him to forgive their sins, that they should not persist with their wrongdoing, knowing that it is sinful, and that they should not unashamedly boast about the sins they have committed. In other words, they should remain within the framework of servitude to God and ultimate submission to Him.