Katika sura hii, kama katika sura kadhaa zinazofuata, tunaalikwa kushuhudia baadhi ya matukio ambayo jamii ya kwanza ya Kiislamu ilikabiliana nayo wakati ilipoanza kujengeka huko Madinah. Kwa njia hii, tunaona jinsi ilivyoundwa na kuandaliwa ili kutekeleza nafasi yake duniani. Ilikuwa kazi kubwa, ikianzia na kuendelezwa kwa dhana mpya, kamili na pana ya maisha, ambayo bado inatumika kama msingi wa jinsi jumuiya ya Waislamu inavyoendesha mambo yake ya kila siku. Jumuiya hiyo ya kwanza ya Waislamu, hata hivyo, ilikuwa na jukumu la kuiwasilisha dhana hii kwa ulimwengu; ilikuwa wajibu wake kuweka msingi mpya wa maisha uliojengwa juu ya dhana hiyo.

In this surah, as in several that follow, we are invited to witness some of the events that the first Islamic society experienced as it began to take shape in Madlnah. In this way, we see how it was moulded and prepared to undertake its role in the world. It was a huge undertaking, starting with the development of a new, complete and comprehensive concept of life that continues to serve as the basis for how the Muslim community conducts its practical affairs. That first Muslim community, however, was to present this concept to the world; it was its responsibility to establish a new foundation for life based on this concept.

Jumuiya hiyo ya kwanza ya Waislamu, ambayo ilikuwa ikitayarishwa kwa jukumu hili kubwa, ilikuwa na binadamu wa kawaida. Wasomi wake walikuwa Muhajirina na Answari ambao dhana yao ya imani yao mpya ilikuwa imekomaa, na sasa walijitolea kwake kikamilifu. Walielewa ukweli wa kuwepo kwao kama sehemu ya kuwepo kwa ulimwengu. Hivyo, walitambua kwamba walikuwa sehemu ya mapenzi ya Mungu yaliyojidhihirisha katika ulimwengu. Hawakupotoka kutoka humo wala hawakubaki nyuma katika msafara wao pamoja nayo. Kwa hakika, walikuwa kama walivyoelezwa katika aya ya mwisho ya sura hiyo: “Hutawakuta watu wanaomwamini Mungu na Siku ya Mwisho wakifanya urafiki na wale wanaopinga Mungu na Mtume Wake, hata kama wangekuwa baba zao, watoto wao, ndugu zao, au jamaa zao. Hao ndio watu ambao Mungu ameandika imani mioyoni mwao, na ambao amewaimarisha kwa roho itokayo Kwake. Atawaingiza katika mabustani yapitayo chini yake mito, watakaodumu humo. Mungu ameridhika nao, nao wameridhika Naye. Hao ndio kundi la Mungu. Hakika kundi la Mungu ndilo lenye kufaulu.” (Aya ya 22)

That first Muslim community, which was being prepared for this great role, consisted of ordinary human beings. Its elite were the Muhajirin and Ansar whose concept of their new faith had matured and who now dedicated themselves to it completely. They understood the truth of their existence as part of the existence of the universe. Thus, they realized that they were part of Gods will manifested in the universe. They neither deviated from it nor lagged behind in their march with it. They were, in fact, as they are described in the last verse of the surah: “ You shall not find people who truly believe in God and the Last Day on friendly terms with those who contend against God and His Messenger even though they may be their fathers, sons, brothers, or kindred. These are the people in whose hearts God has inscribed faith, and whom He has strengthened with a spirit of His own. He will admit them into gardens through which running waters flow, where they will abide. Well pleased is God with them, and they with Him. They are the party of God. It is the partisans of God that will be truly successful.” (Verse 22)

Kundi hili la watu wateule lilikuwa ni sehemu ndogo ya idadi inayoongezeka kila mara iliyoongeza safu za jamii ya Waislamu, hasa baada ya jamii hiyo kuanza kuheshimiwa na kuogopwa, na hili lilitokea kabla ya Makka kuangukia Uislamu. Watu walimiminika kwenye jamii ya Waislamu bila kuwa wamepata elimu ya kutosha ya Kiislamu wala kuishi kwa muda mrefu katika mazingira ya Kiislamu. Zaidi ya hayo, wanafiki waliingia katika jamii ya Waislamu, wakijaribu kutumikia maslahi yao wenyewe au kujiepusha na matatizo binafsi.

This elite group formed a minority in the ever-increasing numbers that swelled the Muslim community’s ranks, particularly after it came to be held in awe, and this before Makkah had fallen to Islam. People flocked to the Muslim community but without having received enough Islamic education or having lived long enough in an Islamic environment. Moreover, hypocrites found their way into the Muslim community, trying to serve their own interests or avoid personal trouble.

Hizi zilikuwa zikiyumbayumba kati ya jamii ya Waislamu na wapinzani wao bado wenye nguvu, iwe wapagani wa kuabudu masanamu au Mayahudi.

These vacillated between the Muslim community and its still powerful opponents, whether idolaters or Jews.

Kuwaelimisha jamii hii kwa maandalizi ya nafasi yake kubwa na muhimu duniani kwa ujumla kulihitaji juhudi kubwa, subira, na matibabu ya polepole lakini ya hakika, katika mambo madogo na mambo mazito pia. Kwa jumla, lilikuwa jambo kubwa la uhandisi wa kijamii ambalo Uislamu na Mtume ﷺ walilianzisha.

To educate this community in preparation for its great and important role in the world at large required strenuous effort, patience and slow but sure treatment in small and serious matters alike. All in all, it was a major social engineering project that Islam and the Prophet undertook.

Ilitafuta kuwajenga watu ambao wangeweza kuanzisha jamii ya Kiislamu na dola ya Kiislamu inayotegemea katiba ya Mwenyezi Mungu. Kila mtu alilazimika kuelewa mfumo huu wa maisha, kuutekeleza, na kuupeleka duniani kwa ujumla kwa njia ya jamii yenye uhai. Kwa hiyo haikuwa nadharia tu isiyo na maudhui.

It sought to build individuals who could establish an Islamic society and an Islamic state based on the divine constitution. Each person had to understand this code of living, implement it and carry it to the world at large in the form of a vibrant society. It was not therefore a mere theory devoid of substance.

Katika sura hii, na sura kadhaa zinazofuata, tunaonyeshwa baadhi ya mifano ya vitendo vya juhudi hii kubwa, pamoja na baadhi ya vipengele vya mbinu ya Qur'ani ya kujenga tabia ya Kiislamu na kushughulikia matukio, matamanio ya kibinafsi na tabia. Pia tunaona baadhi ya vipengele vya mzozo wa muda mrefu kati ya Uislamu na wapinzani wake: Mayahudi, washirikina na wanafiki.

In this surah, and several surahs that follow, we are shown some practical examples of this great endeavour as well as some aspects of the Quranic method of building the Islamic character and dealing with events, personal whims and habits. We also see some aspects of the long conflict between Islam and its opponents: Jews, idolaters and hypocrites.

Sura hii hasa hutupa picha ya kuvutia ya jinsi Mungu alivyoijali jumuiya hii changa ya Waislamu, alipoipa elimu thabiti na kuondoa tabia zake zisizofaa, akiimarisha uwepo Wake ndani ya fahamu zake. Alionyesha jumuiya ya Waislamu kwamba Yeye yuko pamoja nao, akisimamia hata mambo yao ya faragha kabisa na matukio madogo, akiilinda dhidi ya njama za maadui zao, zilizofichika na zilizo wazi.

This surah in particular gives us an inspiring image of the care God took of this fledgling Muslim community as He provided it with a sound education and purged its unwanted streaks, developing His presence within its consciousness. He showed the Muslim community that He was with them looking after even their most private affairs and minor events, protecting it from its enemies’ schemes, whether subtle or apparent.

Mungu alikuwa ameiweka kikamilifu chini ya uangalizi Wake, na kwa hiyo alisawazisha maadili yake, tabia zake, desturi zake na mila zake. Waislamu hao waliunda kundi Lake katika jamii ya kibinadamu, wakaibeba bendera Yake, wakijitambulisha kuwa ndio watu Wake duniani.

God had placed it fully under His care and, therefore, He moulded its morality, manners, habits and traditions. Those Muslims formed His party in human society and they carried His banner, identifying themselves as His people on earth.

Hivyo ndivyo sura inavyochora mwanzoni kabisa picha kutoka kipindi hicho cha pekee katika historia ya binadamu, kilichokuwa na sifa ya mawasiliano ya moja kwa moja kati ya mbingu na ardhi, na ushiriki wa moja kwa moja wa mbingu katika maisha ya kila siku ya kundi hili mahususi la watu: "Mwenyezi Mungu amesikia maneno ya mwanamke anayekuomba kuhusu mumewe, na kumlalamikia Mwenyezi Mungu. Mwenyezi Mungu amesikia yale mliyosema nyote wawili. Mwenyezi Mungu husikia yote na huona yote" (Aya ya 1).

Thus the surah draws right at the start a picture from that unique period of human history, characterized by direct contact between heaven and earth, and with heaven s direct involvement in the daily life of this particular group of people: “God has heard the words of the woman who pleads with you concerning her husband, and complained to God. God has heard what you both had to say. God hears all and sees all? (Verse 1)

Hapa tunaona ushiriki wa mbinguni, unaotoa hukumu, katika jambo la kawaida la familia ndogo maskini. Mungu alisikia hoja ya yule mwanamke alipokuwa akimwomba Mtume ﷺ, ingawa 'Aishah, mke wa Mtume ﷺ, aliyekuwa karibu, hakuweza kusikia vizuri. Picha hii inatujaza furaha ya kuhisi Mungu yuko karibu nasi, akishughulikia mahitaji yetu.

What we see here is the involvement of heaven, providing judgment, in the ordinary affair of a small, poor family. God listened to the women argument as she pleaded with the Prophet, yet ‘A’ishah, the Prophets wife who was nearby, could hardly hear her. This picture fills us with the pleasure of feeling God to be near us, taking care of our concerns.

Sura hiyo kisha inathibitisha kwamba wale wanaopingana na Mwenyezi Mungu na Mtume Wake, yaani maadui wa jamii ya Waislamu, wamekusudiwa kuwa wapotevu duniani na kuvumilia adhabu ya kudhalilisha katika maisha ya Akhera. Wataadhibiwa kwa matendo yao maovu ambayo Mwenyezi Mungu anayahesabu lakini wao wanayasahau, ingawa ni matendo yao wenyewe: "Mwenyezi Mungu ni shahidi wa kila kitu" (Aya ya 6).

The surah then confirms that those who contend with God and His Messenger, i.e. enemies of the Muslim community, are destined to be the losers on earth and to endure humiliating suffering in the life to come. They will be punished for their evil deeds which God reckons but they forget, even though these are their own deeds: “God is witness to all things? (Verse 6)

Hii inafuatiwa na ukumbusho kwamba Mungu yupo pale ambapo kundi lolote la watu, watatu au zaidi, wanapofanya mazungumzo ya siri, wakidhani kwamba hawaonekani kabisa. Mungu yuko pamoja nao popote walipo.

This is followed by a reminder that God is present when any group of people, three or more, engage in secret discussion, thinking that they are totally unobserved. God is with them wherever they happen to be:

"Siku ya Kiyama Yeye atawaambia ukweli wa yale waliyokuwa wakiyafanya. Mungu anajua kila kitu kikamilifu?" (Aya ya 7) Hisia zetu za uwepo wa Mungu hapa zinaimarishwa na ufahamu kwamba Yeye anajua kikamilifu kila kinachotokea.

“On the Day of Resurrection He will tell them the truth of what they used to do. God has full knowledge of everything? (Verse 7) Our feelings of Gods presence are here enhanced by the realization that He is fully aware of all that takes place.

Ukumbusho huu wa uwepo wa Mungu unatumika kama maandalizi ya onyo linalotolewa kwa wale ambao katika mazungumzo yao ya siri wanapanga njama za kuwadhuru Waislamu na kuwasababishia huzuni. Wanaonywa kwamba Mungu anaona njama zao zote na anarekodi kila mipango yao. Anajua wanachokusudia cha dhambi, uchokozi na kutotii kwa Mjumbe wa Mungu. Wanaambiwa kwamba Mungu atawahesabu kwa haya yote. Atawaadhibu kama wanavyostahili kuadhibiwa. Waislamu pia wanapewa amri ya kutozungumza kwa siri juu ya jambo lolote linalopingana na uadilifu na uchaji wa Mungu.

This reminder of God’s presence serves as preparation for the warning issued to those who in their secret conversations conspire to harm the Muslims and cause them grief. They are warned that God sees all their scheming and records all their conspiring. He knows what they intend of sin, aggression and disobedience of God’s Messenger. They are told that God will take them to account for all this. He will punish them as they deserve to be punished. The Muslims are also issued with a command not to speak in secret about anything that is in conflict with righteousness and God-consciousness.

Sura inaendelea na lengo lake la kuwaelimisha jamii ya Waislamu, ikiwahimiza waumini kupitisha tabia njema na za kirafiki, na kuonyesha utii wao wanapohudhuria majlisi ya Mtume ﷺ au majlisi yoyote ya elimu au ibada. Inaweka baadhi ya kanuni za mazungumzo na Mtume ﷺ, ikisisitiza uzito wa mazungumzo kama hayo.

The surah continues with its purpose of educating the Muslim community, urging the believers to adopt good and friendly manners, showing their obedience, when they attend the Prophet s circle or any circle of study or worship. It lays down some rules for discussion with the Prophet, highlighting the seriousness of such discussion.

Sehemu iliyobaki ya sura hii inazungumzia wanafiki wanaojifanya marafiki wa Mayahudi na kula njama nao, kisha wanajaribu kuficha jambo hilo kwa kiapo cha uongo mbele ya Mtume ﷺ na jumuiya ya Waislamu. Inaonyesha picha yao siku ya Akhera, wakati nao pia wanaharakisha kurudia viapo vyao vya uongo, wakijaribu kwa njia hiyo kuepuka adhabu ya Mungu. Wanafikiri kwamba kwa kuwa kiapo chao duniani kiliwaepusha na ghadhabu ya Mtume ﷺ na wafuasi wake, huenda pia kikawaepusha na ghadhabu ya Mungu siku ya Kiyama. Sura inasisitiza tena kwamba wale wanaopingana na Mungu na Mtume wake ndio watakaopata udhalilifu; wao ndio waliopotea. Hili ni jambo alilolihukumu Mungu, kama alivyohukumu kwamba yeye na Mitume wake watashinda. Hili limetajwa ili kuonyesha udhaifu wa msimamo wowote wa uadui. Hata hivyo, wakati huo baadhi ya Waislamu walidhani watu hao ni wenye nguvu mno, wakajaribu kudumisha uhusiano mzuri nao. Hawakutambua umuhimu wa jumuiya ya Waislamu kuwa na msimamo huru chini ya bendera ya Mungu, na kujisikia salama chini ya ulinzi wake.

The remainder of the surah speaks about the hypocrites who befriend the Jews and conspire with them, and who then try to conceal this with false swearing before the Prophet and the Muslim community. It depicts an image of them in the life to come when they are also quick to repeat their false oaths, trying thus to avoid Gods punishment. They think that since their swearing in this world spared them the anger of the Prophet and his followers, it may spare them God’s anger on the Day of Resurrection. The surah re-emphasizes that those who contend with God and His Messenger are the ones to suffer humiliation; they are the losers. This is something that God has decreed, just as He decreed that He and His messengers will prevail. This is stated in order to show the weakness of any hostile position. Yet at the time, some Muslims thought such people to be too strong and tried to maintain good relations with them. They did not realize the importance of the Muslim community having an independent stand under God’s banner, and feeling safe under His care.

Sura inapofikia mwishoni, inachora picha angavu ya chama cha Mwenyezi Mungu, kilichowakilishwa wakati huo na jumuiya teule ya Muhajirina na Ansar.

As the surah draws to its end, it paints a bright picture of Gods party, represented at that time by the elite community of Muhajirin and Ansar.

Hii ndiyo hali ambayo Qur'ani inataka jamii ya Waislamu ifikie.

This is the situation that the Qur’an wants the Muslim community to end up with.