Mungu amesikia maneno ya mwanamke anayekuomba kuhusu mumewe, na kumlalamikia Mungu. Mungu amesikia yale mliyoyasema nyote wawili. Mungu husikia yote na huona yote. Hata mmoja wenu akiwaambia wake zake, 'Wewe kwangu ni kama mgongo wa mama yangu,' hawa si mama zao; mama zao ni wale tu waliowazaa. Wanachokisema ni uovu na uongo. Hata hivyo, Mungu husamehe na kusamehe. Wale wanaojitenga na wake zao kwa kusema, 'Wewe kwangu umeharamishwa kama mama yangu,' kisha wakarudi nyuma kwa yale waliyoyasema, lazima wafanye upatanisho kwa kumwacha huru mtumwa kabla ya wanandoa hao kuendelea tena na uhusiano wao kamili wa ndoa.

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. Even if any of you say to your wives, ‘You are to me like my mothers back, 'they are not your mothers; their only mothers are those who gave them birth. What they say is iniquitous and false. Yet God pardons and forgives. Those who separate themselves from their wives by saying, 'You are as unlawful to me as my mother/ and then go back on what they have said, must atone by freeing a slave before the couple may resume their full marital relation.

Hii ni nasaha kwenu, na Mwenyezi Mungu anajua kikamilifu yote mnayoyafanya. Lakini yule asiyekuwa na uwezo atafunga badala yake miezi miwili mfululizo kabla wanandoa hawajarejea uhusiano wao kamili wa ndoa; na yule asiyeweza kufanya hivyo atawalisha masikini sitini; hili ni ili mpate kudhihirisha imani yenu kwa Mwenyezi Mungu na Mtume wake. Hizi ni mipaka iliyowekwa na Mwenyezi Mungu. Adhabu kubwa inawangojea wale wasioamini.

This is an admonition to you, and God is fully aware of all that you do. However, he who does not have the means shall fast instead for two consecutive months before the couple may resume their full marital relation; and he who is unable to do it shall feed sixty needy people; this, so that you may prove your faith in God and His Messenger. Such are the bounds set by God. Grievous suffering awaits those who will not believe. (Verses 1-4)

Katika zama za kabla ya Uislamu, mwanamume aliyekasirika na mkewe angeweza kumwambia, "Wewe kwangu ni kama mgongo wa mama yangu", na baada ya hapo alikuwa amekatazwa kwake. Hata hivyo, hakuwa ametaliki, bali alikuwa katika hali ya kusubiri. Hakuweza kuwa na uhusiano wa kawaida wa ndoa na mumewe, wala hakuwa huru kutafuta mpango mwingine kwa ajili yake mwenyewe.

In pre-Islamic days, a man who became angry with his wife might say to her, “You are to me like the back of my mother”, and thereafter she was forbidden to him. She was not divorced however, but rather in a state of suspense. She could neither have normal marital relations with her husband nor be free to find some other arrangement for herself.

Tunapoangalia simulizi ya Qur'ani kuhusu kisa hiki, hatuwezi kukosa kuona kwamba mafundisho na uongozi vimetolewa pamoja na hukumu yenyewe na maoni juu yake. Hii ndiyo njia ya kawaida ya Qur'ani, inayotoa kila kilicho muhimu.

When we look at the Qur’anic report of this case, we cannot miss that elements of education and guidance are given side by side with the verdict and the comment on it. This is the usual method of the Qur’an, providing all that is necessary.

"Hakika Mwenyezi Mungu amesikia maneno ya yule mwanamke anayekujadili kuhusu mumewe, na kumlalamikia Mwenyezi Mungu. Mwenyezi Mungu amesikia yale mliyosema nyinyi wawili. Mwenyezi Mungu husikia yote na huona yote." (Aya ya 1) Huu ni ufunguzi wa ajabu unaosema kwamba hukuwa peke yako; Mwenyezi Mungu alikuwepo, akikusikiliza.

“God has heard the worth 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) This is an amazing opening that says, you have not been alone; God was present, listening to you.

Alisikia alichosema yule mwanamke, akikusihi wewe na kulalamika kwa Mwenyezi Mungu. Yeye alikwisha kujua hadithi nzima na alikuwa na ufahamu kamili wa mazungumzo yaliyofanyika. Husikia yote na huona yote. Kwa namna hii yenye msukumo mkubwa, Qur'ani inaeleza yote yaliyotokea bila kuhusishwa mtu wa tatu.

He heard what the woman said, pleading with you and complaining to Him. He already knew the whole story and was fully aware of what discussion had taken place. He hears all and sees all. In this highly inspiring way the Qur’an presents all that occurred but without the involvement of a third party.

Kisha surah inataja kanuni inayotawala kesi kama hizo: "Hata mmoja wenu akiwaambia wake zake, 'Wewe kwangu ni kama mgongo wa mama yangu,' hawo si mama zenu; mama zao ni wale tu waliowazaa."

The surah then states the principle that governs such cases: “Even if any of you say to your wives, ‘You are to me like my mother's back,' they are not your mothers; their only mothers are those who gave them birth.

Wanachosema ni dhulma na uongo. Hata hivyo, Mwenyezi Mungu husamehe na kughufiria. (Aya ya 2) Hili linashughulikia jambo hili kwa ukamilifu wake. Zihar haina msingi imara. Mke si mama hata aharamishwe kama mama.

What they say is iniquitous and false. Yet God pardons and forgives." (Verse 2) This deals with the case in its entirety. Zihar does not rely on any solid basis. A wife is not a mother so as to become forbidden like one.

Sentensi ya mwisho katika aya hii, ‘Adhabu kali inawasubiri wale wasioamini,’ kwa hakika ni hitimisho linalofaa kwani inakamilisha mjadala kuhusu hali ya mwanamke, huku ikitoa daraja la kuelekea mada ya aya inayofuata inayozungumzia wale wanaopingana na Mungu na Mjumbe wake. Hii ni sifa ya mbinu bora ya Qur’ani, kwani inahamia kwa upole kutoka mada moja hadi nyingine.

The last sentence in the verse, ‘ Grievous suffering awaits those who will not believe,’ is certainly a fitting ending as it completes the discussion of the womans situation, while also providing a bridge to the theme of the next verse that speaks about those who contend against God and His Messenger. This is characteristic of the superb Qur’anic method as it smoothly moves from one theme to another:

Wale wanaopinga dhidi ya Mwenyezi Mungu na Mtume Wake watadhalilishwa kama walivyodhalilishwa wale waliokuwa kabla yao. Tumeteremsha ufunuoulio wazi. Adhabu ya kudhalilisha inawangoja makafiri siku ambayo Mwenyezi Mungu atawafufua wote na kuwaambia yote waliyoyafanya maishani. Mwenyezi Mungu atakuwa amehesabu yote hayo, ingawa wao wenyewe wanaweza kuwa wameyasahau. Mwenyezi Mungu ni shahidi wa kila kitu.

Those who contend against God and His Messenger shall be brought low as those who lived before them were brought low. We have bestowed from on high clear revelations. Shameful suffering awaits the unbelievers on the day when God will raise them all from the dead and tell them exactly all that they did in life. God will have taken it all into account, even though they may have forgotten it. God is witness to all things.

(Aya 5-6)

(Verses 5-6)

Sura ya kwanza ilitoa mfano wa uangalizi unaoonyeshwa kwa jamii ya Waislamu, wakati kifungu hiki cha pili kinatoa mfano wa uadui dhidi ya kundi lingine lipingalo, wale wanaompinga Mungu na Mtume Wake. Neno la Kiarabu, yuhaddun, lililotafsiriwa hapa kama 'wanapingana', linatokana na mzizi uleule kama neno lililotumika awali, hudud, linalomaanisha 'mipaka'. Hivyo, kundi hili linaelezwa kuwa linasimama upande wa mpaka mwingine, likikabiliana na Mungu na Mtume Wake. Hii inatoa picha ya pande mbili zinazogombana na kukabiliana. Kwa hiyo, inaonyesha vitendo vyao kwa mwanga mbaya sana. Ni huzuni kubwa kwa kiumbe kuwa katika uadui wa wazi dhidi ya Muumba wake, wakati ndiye anayemruzuku.

The opening passage of the surah provided an aspect of the care shown to the Muslim community, while this second passage provides an aspect of antagonism to the opposite group who contend against God and His Messenger. The Arabic term, yuhaddun, translated here as contend’ is derived from the same root as the word used earlier, hudud, which means ‘boundaries. Thus, this group are defined as taking a stand at the other boundary, confronting God and His Messenger. This gives an image of two parties in contention and confrontation. As such, it serves to show their action in a very bad light. How miserable for a creature to be in open hostility to his Creator when it is He who provides him with sustenance.

Sura hiyo kisha inamchora Mungu katika taswira ya kuvutia inayoacha athari kubwa mioyoni mwetu:

The surah then portrays Gods presence in an inspiring image that leaves a telling effect on our hearts:

Je, hujui kwamba Mungu anajua yaliyo mbinguni na yaliyo duniani? Hakuna mazungumzo ya siri yanayofanyika kati ya watu watatu ambapo yeye hakuwa wa nne; wala kati ya watu watano ambapo yeye hakuwa wa sita; wala kati ya watu wachache au zaidi ya hao bila yeye kuwa pamoja nao, popote walipo. Siku ya Kiyama atawaambia ukweli wa yale waliyokuwa wakiyafanya. Mungu ana ujuzi kamili wa kila kitu. (Aya ya 7)

Are you not aware that God knows all that is in the heavens and all that is on earth? Never can a secret conversation take place between three people where He is not the fourth; nor between five where He is not the sixth, nor between less or more than that without Him being with them, wherever they may be. 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)

Aya hii inaanza kwa kusema kwamba ujuzi wa Mungu unajumuisha kila kitu kilichomo mbinguni na ardhini. Mawazo yetu yanaachwa yazurure katika upeo mpana na pembe za mbali za dunia, yakichora picha ya ujuzi huu ambao hauachi chochote, kikubwa au kidogo, dhahiri au fiche, katika ulimwengu huu mkubwa. Kisha inakaribia taratibu, ikigusa mioyo ya wale inaowaelekezea, ikiwasilisha taswira ya ujuzi wa Mungu inayowatikisa sana: "Hakuna mazungumzo ya siri yanayofanyika baina ya watu watatu ambapo Yeye si wa nne; wala baina ya watano ambapo Yeye si wa sita, wala baina ya pungufu ya hapo au zaidi, isipokuwa Yeye yupo nao popote walipo" (Aya ya 7).

The verse begins by stating God’s knowledge that takes in everything in the heavens and earth. Our imagination is left to roam across the wide horizons and the remote corners of the earth, drawing a picture of this knowledge that leaves out nothing large or small, apparent or hidden, in this vast universe. It then draws gradually closer touching its addressees’ hearts, presenting an image of God’s knowledge that shakes them strongly: “Never can a secret conversation take place between three people where He is not the fourth; nor between five where He is not the sixth, nor between less or more than that without Him being with them, wherever they may be” (Verse 7)

Hii ni kweli, lakini imeelezwa kwa namna yenye athari kubwa sana. Inaacha mioyo yetu na hisia mbili tofauti: kutetemeka kwa hofu-heshima kwa upande mmoja, na kutulizwa moyo kwa upande mwingine, tunapohisi kwa mshangao uwepo wa kirafiki wa Mwenyezi Mungu. Kwa hiyo, popote watu watatu wanapokutana kwa siri, wanahisi kwamba Mungu ni wa nne wao, na wakiwa watano, wanatambua kwamba Yeye ni wa sita wao. Hakika, popote watu wawili wanaponong'onezana kwa siri, Mungu yuko pamoja nao kama alivyo pamoja na kundi kubwa zaidi. Kila tunapotafakari picha hii tunajawa na hofu-heshima. Ni kweli kwamba uwepo wa Mungu unatupa hisia ya kutulizwa moyo kwa upendo, lakini wakati huo huo ni wa kutisha sana. Ni Mwenyezi Mungu aliyepo "popote walipo." "Siku ya Kiyama atawaambia yale waliyokuwa wakiyafanya" (Aya ya 7). Kauli hii inatuma mtetemo wa hofu mioyoni mwa watu. Kuwepo kwa Mungu tu na kusikia kwake mazungumzo yote ni jambo la kutisha. Sasa wanatazama matokeo ya uwepo huu kwa njia ya adhabu. Nini kitatokea yale watu wanayoyasema kwa siri yatakapotangazwa hadharani mbele ya wote Siku ya Kiyama, wakati wanadamu wote wa vizazi vyote watakapokuwa mashahidi! Aya inamalizika kwa njia ile ile ilivyoanza, ikitoa picha ya jumla.

Kisha sura inawaelekea waumini kwa sifa yao hiyo hiyo ya kuwa wameukubali imani. Inawaambia kwamba hawapasi kujihusisha na aina ya minong'ono ya siri ambayo wanafiki walikuwa wakiitumia, wakihimizana kutenda dhambi, uonevu na kumwasi Mtume ﷺ. Inawakumbusha kubaki wakimcha Mungu, na inawaambia kwamba minong'ono kama ile ambayo wanafiki wanaifanya inachochewa na Shetani, ambaye lengo lake ni kuwasababishia huzuni waumini. Kwa hiyo, ni jambo lisilofaa kabisa kwa wale walio na imani:

The surah then addresses the believers by their very quality of having accepted the faith. It tells them that they must not indulge in the sort of secret whispers the hypocrites resorted to, encouraging each other to commit sin, aggression and disobedience of the Prophet. It reminds them to remain God-fearing and tells them that such whispers as the hypocrites engage in is inspired by Satan who aims to cause grief to the believers. Hence, it is totally unbecoming of those who have faith:

Enyi mlioamini, mnapozungumza kwa siri, msifanye hivyo kwa lengo la matendo ya dhambi, uadui na kumwasi Mtume wa Mwenyezi Mungu ﷺ, bali shauriana ili kukuza wema na kumcha Mungu.

Believers, when you converse in secret, do not do so with a view to sinful doings, aggressive conduct and disobedience of God's Messenger, but rather hold counsel to promote righteousness and God-consciousness.

Mcha Mungu daima, kwani kwake Yeye mtakusanywa. Mazungumzo ya siri ya aina nyingine yote ni kazi ya Shetani, yaliyokusudiwa kuwasababishia huzuni Waumini. Lakini hawezi kuwadhuru hata kidogo, isipokuwa kwa ruhusa ya Mungu. Basi kwa Mungu na wamtegemee Waumini.

Always remain God-fearing; to Him you will be gathered. [All other kinds of] secret conversation is the work of Satan, designed to cause grief to the believers. Yet he cannot harm them in the least, unless it be by God's leave. In God, then, let the believers place their trust.

(Aya 9-10)

(Verses 9-10)

Inaonekana kwamba baadhi ya watu katika jamii ya Waislamu hawakuwa wameelewa kikamilifu hisia ya nidhamu ya Kiislamu. Watu hao walikutana wakati wa shida ili kujadiliana wenyewe kwa wenyewe, na jambo hili halikujulikana kwa uongozi wao.

It seems that some in the Muslim community had not fully absorbed the sense of Islamic discipline. Such people met when times were hard to consult among themselves, and this was unknown to their leadership.

Hili ni jambo linalopingana na asili ya jamii ya Waislamu na roho ya nidhamu ya Kiislamu, ambayo kwa pamoja zinahitaji kwamba kila maoni au pendekezo lipelekwe kwanza kwa uongozi, si kwa makundi yenye msimamo mkali.

Waumini wanahimizwa kudumisha kipengele kingine cha tabia njema na adabu nzuri:

The believers are encouraged to maintain another aspect of good behaviour and fine manners:

Enyi mlioamini, mnapoambiwa kufanyiana nafasi katika mikusanyiko yenu, basi fanyeni hivyo, na Mwenyezi Mungu atawapa nafasi. Mnapoambiwa kuinuka, basi inukeni. Mwenyezi Mungu atawainua kwa daraja nyingi wale mliomwamini na wale waliopewa elimu. Mwenyezi Mungu anajua vyema yote mnayoyafanya. (Aya ya 11)

Believers, when you are told to make room for one another in your gatherings, then do so, and God will make room for you. If you are told to rise up, then do so. God will elevate, by many degrees, those of you who believe and those who have been given knowledge. God is fully aware of all that you do. (Verse 11)

Ripoti zinazozungumzia ufunuo wa aya hii zinaonyesha kwamba kwa hakika ilihusu wanafiki, jambo linaloifanya ilingane zaidi na mtiririko wa sura. Qatadah anataja kwamba aya hii inazungumzia mikusanyiko ya ibada za hiari. Wale waliokuwa tayari wameketi karibu na Nabii ﷺ walipomwona mtu anakuja kujiunga nao, walionyesha wazi hamu ya kubaki katika nafasi zao karibu na Nabii ﷺ. Hapa, Mungu anawaamuru wafanyiane nafasi.

Reports speaking about the revelation of this verse suggest that it actually related to the hypocrites, which makes it more relevant to the flow of the surah. Qatadah mentions that this verse speaks about gatherings for voluntary worship. When those who were already sitting with the Prophet saw someone coming to join them, they were obviously keen to retain their own positions close to the Prophet. Here, God orders them to make room for each other.

Muqātil ibn Ḥayyān anasimulia:

Muqatil ibn Hayyan reports:

Aya hii iliteremshwa siku ya Ijumaa, wakati Mtume ﷺ alipokuwa katika al-Suffah, mahali ambapo palikuwa pembamba kiasi. Alikuwa akiwaheshimu wale waliohudhuria Vita vya Badr miongoni mwa Muhajirina na Answari. Baadhi ya watu waliopigana vita vya Badr walikuja kujiunga naye, lakini mahali palikuwa tayari kumejaa. Walisimama wakimkabili Mtume ﷺ na kumsalimu. Naye akajibu salamu yao ﷺ. Kisha wakawasalimu watu waliokaa pamoja na Mtume ﷺ, nao wakajibu. Waliendelea kusimama, wakitumaini kwamba waliokuwepo wangewapisha mahali.

This verse was revealed on a Friday, when the Prophet was at al- Suffah where the place was rather narrow. He used to honour those who attended the Battle of Badr from among the Muhajirin and the Ansar. Some people who fought at Badr came to join him but the place was already taken up. They stood facing the Prophet and greeted him. He replied to their greeting. Then they greeted the people sitting with the Prophet and those replied. They continued to stand, hoping that those present would make room for them.

Sura hii inazungumzia tena kuhusu wanafiki waliofanya urafiki na Mayahudi huko Madinah, ikieleza hali yao halisi na mwenendo wao. Inatishia kufichua unafiki wao na kuwapatia mwisho mbaya wa kutisha. Inabainisha wazi kwamba Uislamu utashinda, licha ya njama zao zote na mipango yao ya siri.

The surah speaks anew about the hypocrites who befriended the Jews in Madlnah, describing their true position and attitude. It threatens to expose their hypocrisy and to inflict a terrible end upon them. It makes clear that Islam will be triumphant, despite all their schemes and conspiracies:

Je, hukuwaona wale wanaofanya urafiki na watu ambao Mwenyezi Mungu amewakasirikia? Hao si wenu wala si wao. Wanaapa uongo kwa kujua. Mwenyezi Mungu amewaandalia adhabu kali. Hakika ni mabaya yale wanayoyatenda. Wanatumia viapo vyao kama kinga (ya uongo wao), na wanawazuia watu na njia ya Mwenyezi Mungu.

Have you not seen those who would be friends with people who have incurred God's anger? They belong neither to you nor to them. They knowingly swear to falsehood. God has prepared for them grievous suffering. Evil indeed is what they do. They use their oaths as a cover [for their falseness], and they turn people away from the path of God.

Kwa hiyo, adhabu ya kudhalilisha inawangoja. Mali yao wala watoto wao hawatawafaa kitu mbele ya Mwenyezi Mungu. Wao ni watu wa Motoni, humo watadumu. Siku ambayo Mwenyezi Mungu atawafufua wote, wataapa mbele yake kama wanavyoapa sasa mbele yenu, wakidhani kwamba wana msingi wa kusimama juu yake. Hakika wao ndio waongo. Shetani amewatawala na hivyo amewasababisha kusahau kumkumbuka Mwenyezi Mungu. Hao ndio kundi la Shetani. Hakika kundi la Shetani ndilo litakalokuwa la kupata hasara. (Aya 14-19)

Hence, shameful suffering awaits them. Neither their wealth nor their children will be of the least avail to them against God. They are destined for the fire, where they will abide. On the day when God will raise them all from the dead, they will swear before Him as they swear now before you, thinking that they have something to stand upon. It is they who are indeed liars. Satan has gained mastery over them and thus caused them to remain oblivious of the remembrance of God. They are the party of Satan. It is the partisans of Satan who will truly be the losers. (Verses 14-19)

Onyo hili kali dhidi ya wanafiki waliofanya urafiki na wale walioipata ghadhabu ya Mwenyezi Mungu, yaani Mayahudi, linaonyesha kwamba wanafiki hawa walikuwa wanashughulika sana kupanga njama dhidi ya jamii ya Waislamu, wakishirikiana na maadui wao waliojulikana. Pia linaonyesha kwamba mamlaka ya Uislamu sasa ilikuwa imeimarishwa kiasi cha kuwatia hofu nyoyoni mwa wanafiki.

This strong denunciation of the hypocrites who befriended those who had incurred Gods anger, i.e. the Jews, suggests that these hypocrites were very active in scheming against the Muslim community, conspiring with its avowed enemies. It also suggests that the authority of Islam had now been consolidated so as to strike fear into the hypocrites hearts.

Kadiri sura inavyokaribia kumalizika, inaeleza kanuni ya kudumu ambayo waumini wanaifuata, au kipimo sahihi cha imani kinavyotulia katika nyoyo za watu:

As the surah draws to its close, it outlines the constant rule that believers apply, or the accurate measure of faith as it settles in peoples hearts:

Hamtapata watu wanaomwamini Mungu kweli na Siku ya Mwisho wakipendana na wale wanaopinga Mungu na Mtume Wake, hata kama ni baba zao, watoto wao, ndugu zao, au jamaa zao. Hao ndio ambao Mungu ameandika imani mioyoni mwao, na amewatia nguvu kwa roho itokayo Kwake. Atawaingiza katika mabustani yapitayo mito chini yake, watadumu humo milele. Mungu amewaridhia, nao wamemridhia.

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.

Wao ndio chama la Mwenyezi Mungu. Hakika ni wafuasi wa Mwenyezi Mungu ndio watakaofaulu kweli kweli, (aya 22)

They are the party of God. It is the partisans of God that will be truly successful, (verse 22)

Hii inatoa ulinganisho kamili kati ya chama cha Mungu na chama cha Shetani. Ni suala la kuchukua msimamo wa mwisho na usiotetereka upande wa chama chenye heshima, baada ya kuacha mizigo yote na majaribu yote, ili kuthibitisha kifungo kimoja tu cha kweli. "Hutapata watu wanaoamini kwa dhati kwa Mungu na Siku ya Mwisho wakiwa na urafiki na wale wanaopingana na Mungu na Mtume Wake" (Aya ya 22). Mungu hajawahi kuweka mioyo miwili katika mwili wa mtu mmoja. Wala mtu hawezi kamwe kuwa na mapenzi mawili moyoni mwake:

This provides complete comparison between Gods party and the party of Satan. It is a question of taking ones final and unhesitating position with the party of distinction, after discarding all burdens and temptations, so as to uphold the one and only tie. “ 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” (Verse 22) Never has God put two hearts in one mans body. Never can anyone harbour two loves in his heart:

Upendo mmoja kwa Mwenyezi Mungu na kwa Mtume Wake ﷺ, na upendo mwingine kwa maadui zao. Yote ni suala la imani au kutokuwa na imani; hizo mbili haziwezi kukutana kamwe.

one love for God and His Messenger and one for their enemies. It is all a question of faith or unfaith; the two can never meet.