Wakati wa kuteremshwa kwa sura hii, jamii ya Waislamu ilianza kujiimarisha katika nchi yao mpya, Madina, mji wa Nabii Muhammad ﷺ, na walikuwa wamesonga mbele kiasi fulani katika hali ya mambo iliyokwishaelezwa katika Utangulizi wetu wa sura ya 2, al-Baqarah, au Ng'ombe (Juz. I, uk. 9-16).
At the time of the revelation of this sūrah, the Muslim community began to settle in their new homeland, Madinah, the city of the Prophet Muĥammad (peace be upon him) and had gone some way into the state of affairs already described in our Introduction to sūrah 2, al-Baqarah, or The Cow (Vol. I, pp 9-16).
Vita vya Badr vilikuwa tayari vimekwisha, na Waislamu walikuwa wamejaliwa ushindi dhidi ya Quraysh. Mazingira yaliyoambatana na kupatikana kwa ushindi huo yalidokeza "muujiza". Jambo hilo lilimlazimu mtu mashuhuri kama `Abdullāh ibn Ubayy ibn Salūl, mtu mkubwa wa kabila la Khazraj la Madinah, kuficha kiburi chake, kuweka kando chuki yake dhidi ya Uislamu, na kuzuia uadui na husuda yake kwa Mtume Muĥammad ﷺ ili ajiunge na jumuiya ya Waislamu, ingawa kwa unafiki. Kauli yake pekee ilikuwa: "Huu Uislamu upo hapa kubaki." Alikuwa amekubali kwamba Uislamu umesimama imara na maendeleo yake hayazuiliki.
The Battle of Badr had already taken place, and the Muslims had been blessed with victory over the Quraysh. The circumstances concomitant with achieving that victory suggested a “miracle”. This forced notable figures such as `Abdullāh ibn Ubayy ibn Salūl, a grand personality of the Khazraj tribe of Madinah, to suppress his pride, put aside his hatred for Islam, and contain his spite and envy towards the Prophet Muĥammad in order to assimilate into the Muslim community, albeit hypocritically. His only comment was: “This, Islam, is here to stay.” He had come to accept that Islam was firmly established and its progress unstoppable.
Hivi ndivyo mbegu za jambo linalojulikana kama unafiki zilivyopandwa Madina, na zikaanza kukua na kuenea. Kabla ya Badr, baadhi ya watu ambao jamaa zao walikuwa wameingia katika Uislamu walilazimika kujifanya hawajali; baadhi ya watu mashuhuri miongoni mwao hata walijifanya wamekubali Uislamu na kujiunga na jamii ya Waislamu, huku wakiendelea kuweka chuki na uadui mioyoni mwao. Walikuwa tayari kupanga njama dhidi ya Waislamu na kutafuta sehemu dhaifu katika muundo wa jamii mpya, ili kudhoofisha safu na nguvu za Waislamu, kutimiza chuki zao wenyewe, na kusubiri wakati unaofaa wa kutoa pigo lao la mwisho, ikiwezekana.
This was how the seeds of the phenomenon known as hypocrisy were planted in Madinah, and which began to grow and spread. Before Badr, some people whose relatives had converted to Islam were obliged to pretend not to mind; some of the more prominent of these even pretended to have accepted Islam and joined the Muslim community while, at the same time, they continued to harbour a grudge and animosity. They were ready to scheme against the Muslims and to seek the weaker points in the structure of the new community in order to undermine Muslim ranks and strength, satisfy their own prejudices and await the appropriate moment to strike their final blow, if possible.
Wanafiki walipata washirika wa asili miongoni mwa Mayahudi wa Madinah ambao walikuwa na chuki kama hiyo, au hata kali zaidi, pamoja na upendeleo wao wenyewe dhidi ya Uislamu na Mtume ﷺ.
The hypocrites found natural allies among the Jews of Madinah who had a similar or even stronger grudge and prejudices of their own towards Islam and the Prophet.
Uislamu ulikuwa tishio la kweli na kubwa kwa hadhi ya Mayahudi miongoni mwa Waarabu wa Madinah. Uliwanyang'anya sababu pekee waliyokuwa nayo ya kuchochea chuki na mifarakano kati ya makabila mawili makuu ya Kiarabu ya Madinah: Aws na Khazraj.
Islam had posed a real and formidable threat to the status of the Jews among the Arabs of Madinah. It deprived them of the one reason they had to cause rancour and division between the two main Arab tribes of Madinah: the Aws and the Khazraj.
Chini ya Uislamu, watu wa makabila hayo mawili wakawa "ndugu na dada", wakiwa wa upande mmoja ulioungana.
Under Islam, people of the two tribes became “brothers and sisters”, belonging to the same united side.
Mayahudi wa Madina walikosa pumzi na kukabwa koo kwa ushindi wa Waislamu huko Badr. Tangu hapo, wangetumia nguvu zao zote za hila, udanganyifu na njama ili kuvunja safu za Waislamu na kuingiza shaka na mkanganyiko katika nyoyo na akili za Waislamu; wakieneza uvumi na tuhuma dhidi ya Uislamu na dhidi ya Waislamu binafsi.
The Jews of Madinah were stifled and choked at the Muslim victory at Badr. From then on, they would use all their powers of intrigue, deceit and scheming to break Muslim ranks and throw doubt and confusion into Muslim hearts and minds; spreading rumours and allegations against Islam and against the Muslims personally.
Kisha kukatokea tukio lile la kabila la Wayahudi la Qaynuqā` kuonyesha wazi chuki yao. Walifanya hivyo licha ya mikataba na maagano ambayo Mtume Muhammad ﷺ alikuwa amefanya na Wayahudi wa Madina baada ya kuwasili kwake huko mwaka 622 BK.
Then came that episode with the Jewish tribe of Qaynuqā` bringing all that animosity into the open. This they did, despite the agreements and covenants the Prophet Muĥammad had made with the Jews of Madinah following his arrival there in 622 CE.
Kwa upande mwingine, baada ya kushindwa kwao huko Badr, Waarabu wasio Waislamu walizidi kuwa na uchungu. Hawakuweza tena kupuuza mafanikio ya Muhammad ﷺ wala yale ya kambi ya Madinah; wala hawakuweza kudharau tishio lililoletwa kwa biashara yao, hadhi yao na uwepo wao wenyewe huko Arabia. Kwa hiyo, walikuwa na hamu kubwa ya kuliondoa tishio hilo la karibu kabla halijawa nje ya uwezo wao wa kulifanya hivyo.
On the other hand, in the wake of their defeat at Badr, the non- Muslim Arabs were growing increasingly bitter. They could no longer afford to ignore Muhammad’s achievements or those of the Madinah camp; nor could they underestimate the threat posed to their trade, their status and their very existence in Arabia. They were, therefore, keen to eliminate that imminent threat before it was beyond their capacity to do so.
Huku chuki na nguvu za maadui wa Uislamu zilipofikia kilele chake, kambi ya Waislamu huko Madina bado ilikuwa katika hatua zake za mwanzo kabisa. Haikuwa jamii yenye umoja kikamilifu; kulikuwa na wasomi wa Waislamu wa mwanzo wa Makka (Muhājirūn)
As the hatred and power of the enemies of Islam were reaching their peak, the Muslim camp in Madinah was still in its infancy. It was hardly a homogeneous community; there were the elites of the earlier Muslims of Makkah (the Muhājirūn)
na Madina (Ansār) pamoja na watu binafsi ambao bado hawakuwa wamekomaa. Jamii kwa ujumla haikuwa na uzoefu wowote wa vitendo wa kuweza kuondoa kasoro katika muundo wake, wala kuonyesha picha wazi ya Uislamu na hatua ambayo ulikuwa unapitia, au kueleza kiini na jumla ya mbinu yake na wajibu wake.
and Madinah (the Anşār) as well as individuals who were yet to mature. The community as a whole lacked any practical experience to be able to smooth away the rough edges in its composition and to present a clear image of Islam and the phase it was going through, or to express the sum and substance of its approach and obligations.
Wanafiki, wakiongozwa na `Abdullāh ibn Ubayy, walishika nafasi imara katika jamii. Walidumisha uhusiano thabiti wa kifamilia na kikabila. Waislamu, kwa upande mwingine, bado walikuwa hawajafikia ufahamu kwamba Uislamu peke yake ndio uliowakilisha mahusiano yao ya kifamilia na kikabila, na kwamba ndio dhamana pekee iliyowaunganisha. Bado kulikuwepo mtengano fulani ndani ya safu za Waislamu kutokana na uwepo wa watu wanafiki na wasio waaminifu, na ushawishi wao juu ya hatima na mustakabali wa jamii nzima, kama tutakavyoona waziwazi tutakapopitia aya za sura hii zinazohusu Vita vya Uḥud.
The hypocrites, headed by `Abdullāh ibn Ubayy, commanded a strong position in society. They maintained strong family and tribal ties. The Muslims, on the other hand, were yet to develop the understanding that Islam alone represented their family and tribal relationships and the only bond that united them. A certain amount of dislocation could still be found within Muslim ranks due to the existence of hypocrite and dishonest elements and their influence on the destiny and future of the whole community, as we will see clearly when we come to review the verses in this sūrah relating to the Battle of Uĥud.
Mayahudi pia walikuwa na nafasi imara huko Madina, pamoja na kuendelea kudumisha uhusiano wao wa kiuchumi na mikataba ya kiushirikiano na wakazi wake. Uadui wao ulikuwa bado haujawa wazi, na Waislamu bado hawakuwa wamejenga hisia kwamba imani yao ndiyo agano pekee linalowafunga, ndiyo alama pekee ya utaifa wao, na msingi wa mwenendo wao na mikataba yao. Bado hawakuwa wameelewa kwamba mafungamano na vifungo vinavyopingana na imani yao havitakuwa na nguvu wala uhalali. Katika mazingira hayo, Mayahudi walipata fursa za kuingilia mambo, na kupanda shaka na mkanganyiko. Kulikuwa na Waislamu waliosikiliza maneno yao na kuathiriwa nayo. Kulikuwa hata na Waislamu walioko tayari kumwombea Mtume ﷺ kwa niaba yao ili kuwaepusha na adhabu au kosa lolote linalowezekana, na kupunguza madhara ambayo wangeweza kuisababishia jamii ya Waislamu. Mfano wa wazi ni ule wa `Abdullāh ibn Ubayy, aliyezungumza kwa ukali na Mtume ﷺ katika kuwaombea Mayahudi wa Banu Qaynuqā'.
The Jews also enjoyed a strong position in Madinah as well as maintaining their economic ties and covenant alliances with its inhabitants. Their hostility was yet to become open, while the Muslims had yet to develop the feeling that their faith was the only covenant binding upon them, the sole symbol of their nationhood, and the basis of their behavioural and contractual dealings. They were yet to appreciate that ties and bonds, which clashed with their faith, would have no efficacy or validity. In this atmosphere, the Jews found openings for meddling, and for sowing doubts and confusion. There were Muslims who would listen to their talk and be influenced by it. There were Muslims even prepared to intervene with the Prophet on their behalf so as to spare them any possible penalty or punishment and to mitigate the harm they might cause the Muslim community. A stark example is that of `Abdullāh ibn Ubayy who spoke harshly to the Prophet in his plea on behalf of the Qaynuqā ‘ Jews.
Hata hivyo, ushindi kamili na wa uamuzi wa Waislamu huko Badr ulipatikana kwa juhudi na gharama ndogo kabisa. Kundi dogo la Waislamu waliojiunga na msafara huo walikuwa na silaha chache sana kwa ajili ya mapigano. Ingawa walikabiliana na jeshi kubwa zaidi la Quraysh lililojiandaa vizuri, Waquraysh walishindwa haraka na kwa uwazi.
The total and decisive victory of the Muslims at Badr, however, was achieved with minimum effort and cost. The small band of Muslims who joined that expedition were scantily equipped for armed conflict. Although they confronted a much larger and well- prepared Quraysh battalion, the latter were overcome swiftly and convincingly.
Ushindi huo, uliokuja katika mapambano ya kwanza kabisa kati ya jeshi la Mungu na lile la makafiri, ulikuwa sehemu ya mpango wa Mungu, na leo tunaweza kuona baadhi ya madhumuni yake ya msingi. Huenda ulikusudiwa kuimarisha na kuendeleza dini changa ya Uislamu, au kuonyesha ufanisi wake katika uwanja wa vita ili iweze kusonga mbele na kustawi baadaye.
That victory, coming in the very first confrontation between the army of God and that of the infidels, was part of God’s scheme of things, and we may be able to discern some of its underlying purpose today. Perhaps it was designed to reinforce and strengthen the fledgling religion of Islam, or to demonstrate its efficacy in the battlefield so that it could proceed and progress thereafter.
Waislamu wenyewe huenda walichukulia ushindi wao kirahisi na kudhani kwamba wangeshinda katika kila hatua ya kupanda kwao. Baada ya yote, je, wao si Waislamu wanaoamini na maadui zao si makafiri? Je, haikuwa hivyo kwamba kila mara makundi hayo mawili yalipokutana vitani, Waislamu walikuwa na uhakika wa kupata ushindi?
The Muslims, themselves, might have taken their victory for granted and considered that they would prevail at every stage of their ascent. After all, were they not believing Muslims and their enemies unbelievers? Was it not the case, then, that whenever the two camps met in battle, the Muslims would be certain of triumph.
Kanuni za Kiungu zinazoongoza ushindi na kushindwa si rahisi wala za kiholela kiasi hicho.
The Divine principles governing victory and defeat are not so simplistic or naïve.
Kuna mambo ya lazima yanayohusu maandalizi ya kiakili, utayari wa kimpangilio, vifaa na akiba, nidhamu na udhibiti, pamoja na tahadhari ya kiakili na ya kimwili. Hili ndilo Mwenyezi Mungu alilokusudia kuwafundisha kupitia kushindwa walikopata huko Uhud, kama sura hii inavyoelezea kwa picha zilizo wazi, za kuvutia na zenye maana kubwa. Inabainisha mwenendo wa baadhi ya Waislamu kuwa sababu ya kushindwa kwao, na inatoa mafunzo yenye kujenga kwa mtu binafsi na kwa jamii nzima kwa ujumla.
There are prerequisites pertaining to mental preparation, organisational readiness, equipment and provisions, discipline and control, as well as mental and physical alertness. This is what God meant to teach them through the setback they suffered at Uĥud, as this sūrah portrays in vivid, breathtaking and meaningful terms. It identifies the behaviour of some Muslims as the reason for their defeat and delivers constructive lessons for both individuals and the community as a whole.
Tunapopitia Vita vya Uḥud, tunaona kwamba masomo yake yaligharimu Waislamu maumivu makubwa na dhabihu nyingi. Walipoteza baadhi ya wanachama wao wapendwa na muhimu zaidi, akiwemo Ḥamzah ibn `Abd al-Muṭṭalib, mjomba wa Mtume Muḥammad ﷺ.
As we review the Battle of Uĥud, we can see that its lessons cost the Muslims enormous pain and sacrifice. They lost some of their dearest and most important members, including Ĥamzah ibn `Abd al-Muţţalib, the Prophet Muĥammad’s uncle.
Kwa kushtua na kuhuzunisha zaidi ya hayo, waliona Mjumbe wa Mwenyezi Mungu ﷺ akijeruhiwa paji lake la uso, akivunjika jino moja, akaanguka shimoni, na pete za silaha zake zikakwama shavuni mwake. Hakuna kitu kingeweza kuwa cha kutisha na chenye kuumiza zaidi kwa Waislamu kushuhudia.
More serious and shocking than that, they saw God’s Messenger sustain wounds to his forehead, break one of his teeth, fall into a ditch, and have the rings of his armour embedded in his cheek. Nothing could have been more horrific and distressing for the Muslims to witness.
Matukio ya Vita vya Uĥud yametanguliwa katika sūrah hii na sehemu ndefu iliyojitolea kabisa kwa mfululizo wa maagizo na mawaidha yanayolenga kutoa tamko la kina na lililo wazi kabisa la imani ya Kiislamu. Sehemu hiyo inaweka kanuni ya umoja wa Mungu, au tawĥīd, kwa maneno sahihi na yasiyo na utata; inakanusha uongo na shaka zilizoenezwa na Mayahudi na Wakristo huko Arabia, iwe zilitokana na upotofu wao wenyewe na imani zao za uongo, au zile walizolenga kupanda katika safu za Waislamu ili kudhoofisha imani yao na kuvunja umoja na mshikamano wao.
The events of the Battle of Uĥud are preceded in the sūrah by a lengthy section completely devoted to a series of directives and exhortations aimed at an elaborate and crystal-clear statement of Islamic belief. It presents the principle of the oneness of God, or tawĥīd, in precise and unambiguous terms; it refutes the lies and suspicions propagated by Jews and Christians in Arabia, whether those emanated from their own deviation and false beliefs or those they aimed to sow in Muslim ranks so as to undermine their faith and break their unity and solidarity.
Kadhaa kadhaa za simulizi zinatambulisha aya 1-83 kuwa zilifunuliwa kuhusiana na ziara ya ujumbe wa Wakristo kutoka Najrān, kusini mwa Arabia, mjini Madinah katika mwaka wa tisa wa kalenda ya Kiislamu. Hata hivyo, mimi nina shaka kama aya hizi zilifunuliwa katika mwaka huo, kwa sababu muktadha wake na maudhui yake yanaonyesha kwamba zilipokelewa katika kipindi cha mapema cha enzi ya Madinah, wakati wa miaka ya malezi ya jamii ya Waislamu. Ilikuwa katika kipindi hicho ambapo Waislamu walikabiliwa na sehemu kubwa ya njama za Kiyahudi na nyinginezo, jambo lililoathiri maendeleo ya jamii yao pamoja na mwenendo wa kila mmoja wao binafsi.
Several accounts identify verses 1-83 as being revealed in connection with a visit, during the ninth year of the Muslim calendar, to Madinah by a Christian delegation from Najrān in southern Arabia. However, I doubt if these verses were revealed in that year because their context and content indicate that they were received over the earlier part of the Madinah era, during the Muslim community’s formative years. It was during that period that the Muslims were exposed to the largest part of Jewish and other intrigues, which affected both the development of their community as well as their individual behaviour.
Hata hivyo, iwe tunakubali taarifa hizo au hatuzikubali, ni wazi kwamba aya hizo zinashughulikia madai na tuhuma za Kikristo, hasa zile zinazohusu Nabii Isa (amani iwe juu yake), na zinalenga kanuni ya umoja wa Mungu. Aya hizo zinausafisha Ukristo na mkanganyiko na upotoshaji ambao ulikuwa umeingia ndani yake, na zinawataka Wakristo kumwamini Mungu mmoja wa kweli aliyetajwa katika maandiko yao wenyewe, ambayo Qur'ani ilikuja kuyathibitisha na kuyakubali.
However, whether we accept those reports or not, it is clear that the verses address Christian claims and allegations, especially those relating to Jesus (peace be upon him) and focus on the principle of oneness of God. The verses clear the Christian faith of the confusion and distortions that had crept into it, and call upon Christians to believe in the one true God identified in their own scriptures which the Qur’ān had come to confirm and endorse.
Sehemu hii pia ina marejeo na maonyo yaliyoelekezwa kwa Mayahudi.
The section also contains references and reprimands addressed to the Jews.
Hasa, inawaonya Waislamu dhidi ya njama za majirani wao wasio Waislamu, hasa Mayahudi wa Madinah.
Specifically, it warns the Muslims against intrigues by their non-Muslim neighbours, especially the Jews of Madinah.
Sehemu hii, iliyoelezwa katika kazi hii kama Sehemu ya I, ambayo inawakilisha takriban nusu ya sura, inashughulikia vipengele vya mapambano kati ya Uislamu na imani nyingine za kidini zilizokuwepo katika Rasi ya Arabia wakati huo. Mzozo huu haukuwa wa kitheolojia tu, bali uliwakilisha vipengele vya kinadharia vya mapambano mapana kati ya jamii ya Kiislamu inayoendelea kujengwa na wapinzani wake wengi waliokuwa wakila njama na kupanga hila dhidi yake, na waliokuwa wakijitahidi kwa bidii kuudhoofisha imani ya Kiislamu yenyewe. Kiini cha mapambano hayo kati ya taifa la Kiislamu na wapinzani wake bado ni kile kile kimsingi leo: usekula, Uzayuni wa kimataifa, na Wakrusedi wa kisasa.
This section, delineated in this work as Part I, which represents about half of the sūrah, covers aspects of the confrontation between Islam and other religious beliefs existing in the Arabian peninsula at the time. This conflict was not merely theological, but rather represented the theoretical aspects of the wider confrontation between the developing Muslim community and its many antagonists who connived and schemed against it, and who strenuously sought to undermine the Islamic faith itself. The essence of that confrontation between the Muslim nation and its opponents remains fundamentally the same today: secularism, international Zionism and modern-day Crusaders.
Ni dhahiri pia kutoka katika maandishi ya sura kwamba njia na malengo ya mapambano yanabaki yale yale. Hii inathibitisha kuwa Qur'ani ni Kitabu cha Uislamu na mwongozo wa taifa la Kiislamu, sasa na siku zijazo, kama ilivyokuwa marejeo yake wakati wa malezi yake zamani. Katika mapambano ya leo, ni wale tu wasio na akili timamu ndio wangekataa njia zitakazoleta ushindi wa hakika na kukataa kushauriana na Qur'ani au kufuata mwongozo wake. Kwa sababu ya udhaifu wa akili, uzembe au nia mbaya, watu hao wangejidanganya wenyewe na taifa la Kiislamu, na kuwapa maadui wake huduma kubwa.
It is also clear from the text of the sūrah that the means and the ends of the confrontation remain the same. This confirms that the Qur’ān is the Book of Islam and the guidebook for the Muslim nation, now and in the future, as it was its reference during its formative years so long ago. In today’s struggle, only those who are mentally unsound would reject the means that would bring certain victory and refuse to consult the Qur’ān or follow its guidance. Through weak-mindedness, carelessness or malice, those would be deceiving themselves and the Muslim nation, and rendering its enemies a great service.
Mazungumzo na simulizi zilizotolewa katika sehemu hii ya sura pia zinaonyesha mtazamo wa Mayahudi na Wakristo, watu ambao wamepotoka kutoka kwenye Maandiko yao ya kweli, kuelekea jumuiya ya Waislamu na imani mpya ya Uislamu. (Tazama, kwa mfano, aya 7, 23, 65, 69-72, 75, 78, 98-9, na 119-20.)
The discourses and the accounts given in this part of the sūrah also expose the attitude of the Jews and Christians, peoples who have deviated from their own true Scriptures, towards the Muslim community and the new faith of Islam. (See, for instance, verses 7, 23, 65, 69-72, 75, 78, 98-9, and 119-20.)
Ni dhahiri kutokana na marejeo mengi na yenye msisitizo kwamba silaha za vita zilizotumiwa dhidi ya umma wa Kiislamu hazikuwa panga na mikuki pekee. Kwanza kabisa, maadui wa Uislamu walilenga imani ya Kiislamu. Walitumia udanganyifu na hila, walieneza tuhuma za uongo, walipanga njama na kula njama. Walikusudia kuing'oa Uislamu, kiini kilichoulea umma wa Kiislamu. Walitaka kuidhoofisha na kuiangamiza imani ya Kiislamu, kwa sababu walijua, kama wenzao wa leo wanavyojua, kwamba ndiyo nguzo kuu ya umma huo; umma hushindwa tu pale roho yake ya imani inaposhindwa. Maadui zao hawakuweza kuwadhuru Waislamu mradi Waislamu wenyewe walishikamana na imani yao, wakaitegemea, wakaishi kwa kanuni zake, wakaiinua bendera yake, wakawakilisha wafuasi wake wa kweli, na kujivunia kujitambulisha nayo peke yake.
It is clear from the numerous and pointed references that the instruments of war used against the Muslim community were not limited to swords and spears. First and foremost, Islam’s enemies targeted the Muslim faith. They deployed deception and intrigue, spread false allegations, plotted and conspired. They aimed to dislodge Islam, the essence that had brought the Muslim community into being. They sought to undermine and destroy the Islamic faith, because they knew, as their counterparts know today, it was the mainstay of the community; the community is only defeated when its spirit of faith is defeated. Their enemies could do the Muslims no harm so long as the Muslims themselves held fast to their faith, depended on it, lived according to its principles, championed its banner, represented its true supporters, and proudly identified with it alone.
Kutokana na hili ni wazi kwamba maadui waovu kabisa ni wale wanaowageuza Waislamu wasiifuate imani yao na itikadi yao, na wanaowaondoa katika njia ya Mwenyezi Mungu, au wanaowadanganya kuhusu utambulisho halisi wa maadui zao na malengo yao ya muda mrefu.
From this it is clear that the most evil of enemies are those who divert Muslims away from their faith and belief, and who lead them away from God’s path or deceive them regarding the true identity of their enemies and their long-term objectives.
Mapambano kati ya jamii ya Waislamu na maadui zake ni, kwanza kabisa, mapambano ya imani na itikadi. Hata pale mapambano yanapohusu ardhi, rasilimali, faida za kiuchumi au malighafi, kushinda vita vya itikadi na mawazo ni jambo la kwanza. Uzoefu wa muda mrefu umewafundisha maadui wa Uislamu kwamba hawawezi kuwashinda Waislamu maadamu wanashikamana na imani na dini yao na kujitolea kwa mfumo wake, wakibaki macho wakati wote. Ndiyo maana maadui wa Uislamu na vibaraka wao hutumia nguvu na rasilimali kubwa mno ili kuwadanganya Waislamu na kuficha hali halisi ya mgogoro huo. Kwa njia hii wanatafuta kupata wanachokitaka, yaani kuwatawala na kuwanyonya Waislamu, wakiwa na uhakika kwamba hakuna imani wala itikadi inayoweza kuwasukuma wao.
The struggle between the Muslim community and its enemies is, first and foremost, a struggle of faith and belief. Even when the struggle is over land or resources or economic gain or raw materials, winning the war of beliefs and ideas comes first. Long experience has taught Islam’s enemies that they cannot prevail over the Muslim community as long as the latter adhere to their faith and religion and commit themselves to its system, remaining constantly vigilant. This is why Islam’s enemies and their lackeys expend colossal energy and resources in order to deceive the Muslims and camouflage the real nature of the conflict. In this way they seek to get what they want, to dominate and exploit the Muslims, safe in the knowledge that no faith or belief can motivate them.
Ingawa maadui wake leo wanatumia njia za hila zilizo bora zaidi dhidi ya jamii ya Kiislamu na kutumia mbinu za hali ya juu zaidi kupanda shaka miongoni mwa watu wake na kudhoofisha vifungo vyao, lengo lao la msingi bado halijabadilika: kuwapotosha Waislamu, kuwaondoa kwenye imani yao na dini yao.
Although its enemies today adopt more sophisticated means of intrigue against the Muslim community and use more advanced methods to sow doubts among its people and weaken their bonds, their fundamental objective remains unchanged: to lead the Muslims astray, away from their faith and their religion.
Kwa hiyo, Qur'ani ililenga kwanza kabisa katika kuvunja juhudi hizi mbaya.
The Qur’ān, therefore, concentrated first of all on frustrating these noxious efforts.
Ingeimarisha imani ya jamii ya Waislamu katika ukweli ambao Uislamu unautetea; ingekanusha uongo na shaka ambazo Mayahudi na Wakristo wanaeneza kuhusu Uislamu; ingefafanua bila shaka dhana kuu ambazo Uislamu unazihimiza, ikiwakumbusha Waislamu umuhimu wa kuona kiini na thamani ya uwepo wao duniani, na kuthamini nafasi yao pamoja na nafasi ya dini wanayoishika katika kuunda historia ya binadamu.
It would strengthen the Muslim community’s belief in the truth it advocated; it would refute the lies and suspicions that the Jews and Christians spread about Islam; it would expound unequivocally, the grand concepts it promoted, impressing upon the Muslims the need to see the essence and value of their existence on this earth, and to appreciate their role and the role of the faith they uphold in shaping the history of mankind.
Qur'ani iliwaonya Waislamu dhidi ya njama za wapinzani wao, ikafichua mipango yao ya siri, hila zao chafu na malengo yao ya kutisha. Ilitambulisha chuki hii dhidi ya Uislamu na Waislamu kuwa ni matokeo ya neema aliyoitoa Mungu kwa heshima kubwa ya kuufikisha ujumbe wa Uislamu duniani.
The Qur’ān warned the Muslims against their opponents’ intrigue, exposed their clandestine schemes, dirty tricks and sinister aims. It identified this hatred towards Islam and Muslims as the result of the favour conferred by God for the great honour of conveying the message of Islam to the world.
Qur'ani inawaongoza Waislamu kwa kuthibitisha ukweli na vigezo vya nguvu duniani, ikisisitiza udhaifu wa asili wa maadui wao na aibu yao mbele za Mungu. Inataja kukufuru kwao na kuacha kwao njia ya ujumbe alioufunua Mungu, pamoja na kuwaua manabii wao wenyewe na wajumbe wao. Inawahakikishia kwamba Mungu yuko upande wao; Yeye ni Mmoja, Mtawala Mkuu asiye na mfano wa kila kitu, na Yeye peke yake ndiye hutoa nguvu au kuziondoa. Atawaadhibu vikali wasioamini (ambao, katika muktadha huu, ni Mayahudi). Atawadhalilisha, kama alivyowadhalilisha Waarabu washirikina.
The Qur’ān guides the Muslims by affirming the realities and criteria of power in this world, stressing the inherent weakness of their enemies and their disgrace in the eyes of God. It cites their infidelity and deviation from God’s revealed messages and their slaying of their own prophets and messengers. It reassures them that God is on their side; He is One, the unmatched Supreme Ruler of everything, and He alone bestows power or takes it away. He will severely punish the faithless (who, in this context, are the Jews). He will humiliate them, just as He did the polytheist Arabs.
(Angalia aya 1-5, 10-13, 19, 26, 28, 68, 83, 85, 1003, 110-12, na 118-20.)
(See verses 1-5, 10-13, 19, 26, 28, 68, 83, 85, 1003, 110-12, and 118-20.)
Kutokana na kampeni hii iliyoenea na yenye pande mbalimbali inayoelezwa katika aya hizi, yanajitokeza mambo kadhaa. Kwanza; kiwango ambacho Mayahudi wa Madina walikuwa tayari kwenda ili kuupindua Uislamu na kudhoofisha jamii ya Waislamu, kina cha chuki yao, na aina mbalimbali za njia na mbinu walizokuwa tayari kuzitumia. Pili; athari kubwa ya kampeni hiyo kwa Waislamu binafsi, jambo lililosababisha kufunikwa kwa kina na kwa kina kikubwa kiasi hicho katika Qur'ani. Tatu; kwamba, baada ya karne zote hizi, bado tunawaona wapinzani wale wale wakiendesha kampeni kama hiyo ya kuchafua na kupaka matope Uislamu na Waislamu kote duniani. Wanaendelea kuleta tishio kuu, na hivyo Mwenyezi Mungu, kwa hekima yake isiyo na mipaka, ameihifadhi Qur'ani kuwa mwanga wa kuongoza vizazi vijavyo vya Waislamu ili waweze kuwatambua kwa uwazi na usahihi maadui wao wa jadi.
A number of facts arise from the concerted and diverse campaign depicted in these verses: Firstly; the extent to which the Jews of Madinah were prepared to go to subvert Islam and undermine the Muslim community, the depth of their hatred and the wide variety of means and methods they were willing to deploy. Secondly; the great impact the campaign had on individual Muslims, thereby calling for such extensive and detailed Qur’ānic coverage. Thirdly; that, after all these centuries, we still find the same antagonists perpetrating a similar campaign of vilification and demonisation against Islam and the Muslims all over the world. They continue to pose the main threat, and so God Almighty, in His infinite wisdom, has preserved the Qur’ān as a guiding beacon for subsequent Muslim generations to be able to identify their traditional enemies clearly and accurately.