Sura hii inatoa kipindi kingine katika malezi ya jamii ya Kiislamu, mpangilio wake wa kijamii, na ujenzi wa dola wakati wa kipindi cha Madina. Hivyo inaunda kiungo katika mnyororo ambao ni mfumo wa kimungu, mfumo uliowekwa kwa ajili ya jamii iliyochaguliwa kuutekeleza katika jamii. Kwa mfumo ulio wazi na wa kipekee kama huo, wanadamu wangeweza kujitahidi kufikia malengo yao, lakini kungekuwa na nyakati ambapo juhudi zao zingepungukiwa na kile kinachohitajika. Hata hivyo, wanadamu daima wangeuangalia kwa heshima, wakilenga kuiga umbo hilo bora wakati jamii ya kwanza ya Kiislamu ilipoutekeleza.

The present surah provides yet another episode in the cultivation of the Muslim community, its social organization and state building during the Madinah period. It thus forms a link in the chain that is the divine system, a system laid down for the community chosen to implement it in society. With such a well-defined and distinctive system humanity would be able to strive to achieve its goals, but there would be times when its efforts would fall short of what is required. Nonetheless, humanity would always look up to it, aiming to mirror that ideal form when the first Muslim community put it into practice.

Lengo hili lilihitaji, kama tulivyoeleza zaidi ya mara moja, maandalizi marefu yenye hatua mbalimbali. Matukio yaliyotokea ndani ya jamii ya Kiislamu au karibu nayo yalitoa baadhi ya vifaa vilivyohitajika kwa maandalizi hayo. Ingawa matukio yenyewe yalipangwa kulingana na ujuzi wa Mwenyezi Mungu, pia yalitoa muktadha wa kuyafafanua na kuyatafsiri, pamoja na kutoa maoni na maagizo.

This objective required, as we have stated on more than one occasion, long preparations each involving different stages. The events that happened within or around the Muslim community provided some of the material necessary for such preparations. While the events themselves were determined according to Gods knowledge, they also provided the context for their explanation and interpretation, as also for comments and directives.

Katika matukio haya yote, mchakato wa kujenga tabia za watu waliokubali kazi ya kutekeleza mfumo wa Kiislamu ulikamilika. Hivyo, katika hatua yake ya malezi, jumuiya ya Waislamu ilijitenga na jamii nyingine kwa kiasi kwamba ilihitaji kubaki safi, bila kitu chochote cha kigeni. Zaidi ya hayo, ni lazima pia kukiri kwamba dhana hii tofauti ya imani, Uislamu, ilikuwa kitu kipya, kisichojulikana popote pengine duniani, na hasa si Arabuni. Hata hivyo, haya yote hayakumaanisha kwamba Uislamu ulijitenga na matukio yaliyokuwa yakitokea katika jamii pana. Kwa kweli, Waislamu walikuwa sehemu ya matukio haya, wakiingiliana nayo yalipokuwa yakitokea. Mchakato huu wa kuingiliana pia ulimaanisha kwamba wangeweza kuathiriwa mara kwa mara, na kwa njia tofauti, na tukio lile lile. Mungu, aliyewaumba watu hao, alijua kwamba hawajibu kwa namna moja kwa mguso wa kwanza, na kwamba huenda wakahitaji zaidi ya mguso mmoja kama huo ili athari fulani itulie ndani yao. Pia alijua kwamba mabaki ya zamani, mvuto wa asili na mielekeo, udhaifu wa kibinadamu, mambo ya kiutendaji, pamoja na tabia na desturi za zamani, vinaweza kuwa vikwazo vinavyoweza kuzuia mchakato wa malezi. Kuvishinda vikwazo hivyo kulihitaji makumbusho yanayorudiwa. Matukio yalitokea mfululizo, kama yalivyopangwa kwa mapenzi ya Mungu, yakitoa mawaidha yanayohitajika na msingi wa kutoa maonyo na maelekezo.

In the midst of all these events, the process of building the characters of the people who undertook the task of implementing the Islamic system was completed. Thus, in its formative stage, the Muslim community separated itself from the rest of society insofar as it needed to remain pure, free of any alien aspect. Furthermore, it should also be acknowledged that this distinctive concept of faith, Islam, represented something new, unknown anywhere else in the world, and especially not in Arabia. All this, however, did not mean that Islam isolated itself from events occurring in the larger society. Indeed the Muslims were part of these events, interacting with them as they took place. This process of interaction also meant that they might be repeatedly influenced, and in different ways, by the same event. God, who created those people, knew that they do not all respond in the same way to the first touch, and that they might need more than one such touch for a certain effect to settle in. He also knew that remnants of the past, natural attractions and tendencies, human weaknesses, practical considerations, as well as old habits and traditions might represent obstacles that could hinder the process of cultivation. To overcome such difficulties necessitated repeated reminders. Events took place in succession, as determined by Gods will, providing the required admonition and the basis for issuing warnings and directives.

Mwenye akili kali, macho na mwenye busara ya kina, Nabii ﷺ alitumia matukio na nyakati hizi kwa hekima, katika kila hatua, ili kusaidia mchakato huu wa kulea tabia. Mchakato huo ulisaidiwa na wahyi uliomwongoza na kuthibitisha alichokifanya katika kuunda jamii ya kwanza ya Waislamu.

Sharp, alert and blessed with keen insight, the Prophet used such events and occasions wisely, at every turn, to help this process of character cultivation. He was supported in this process by revelations that directed and endorsed what he did to mould that first Muslim community.

Sura hii inawakilisha hatua katika mchakato huo mrefu wa malezi unaolenga kujenga ndani ya dhamiri ya kila Muslim ulimwengu safi, ambao imani ndiyo kiini kinachouzunguka. Katika ulimwengu huu, Waislamu hukusanyika kuzunguka mhimili huu wa imani, wakiwa na uhusiano mmoja usiokatika.

This surah represents a stage in that long process of cultivation aiming to establish within the conscience of every Muslim a pure world, with faith as the pivot around which it turns. In this world, Muslims congregate around this axis of faith, having only one unseverable bond.

Wanaitakasa mioyo yao kutoka kila uhusiano wa utaifa, rangi, nchi, ukoo au familia, na kuyabadilisha yote kwa uhusiano mmoja tu wa imani kwa Mungu na kuwa wanachama wa kundi la Mungu.

They purge their hearts of all ties of nationality, race, country, clan or family, replacing them all with the single bond of belief in God and being members of Gods party.

Ulimwengu ambao Uislamu unataka kuujenga ni wa kimungu na wa kibinadamu kwa wakati mmoja. Ni wa kimungu kwa maana kwamba unatokana na maagizo na hekima ya Mungu kanuni na maadili yake yote, na vitendo vyake vyote vinaelekezwa kwa Mungu, kwa kutarajia kupata radhi zake. Ni wa kibinadamu kwa maana kwamba unamjumuisha binadamu wote ndani ya wigo mpana wa imani. Kwa hiyo, katika ulimwengu wa namna hii, vizuizi vya rangi, nchi, lugha, familia na kila kitu kinachomtenganisha mtu mmoja na mwingine vinaondolewa, na kinachobaki ni kifungo cha imani pekee. Huo ndio ulimwengu tukufu unaostahili mwanadamu, kiumbe ambaye Mungu amemtukuza, akimpulizia roho yake.

The world Islam wants to build is both divine and human: it is divine in the sense that it derives all its principles and values from God’s directives and wisdom, and addresses all its actions to God hoping to earn His pleasure. It is human in the sense that it encompasses all humanity within the broad scope of faith. Hence, in such a world the barriers of race, country, language, family and all that separates one person from another are removed to leave only the tie of faith. Such is the noble world that is worthy of man, a creature God has honoured, breathing of His spirit into him.

Vikwazo vilivyozuia kujengwa kwa dunia kama hiyo vilikuwa vingi katika mazingira ya Kiarabu, kama ilivyo pia katika dunia yetu ya leo. Kushikamana na familia, kabila, rangi na ardhi kulikuwa miongoni mwa vikwazo hivyo.

Obstacles hindering the building of such a world were numerous in the Arabian environment, as also in our world today. Attachments to family, clan, race and land accounted for some of these obstacles.

Wengine walijumuisha mielekeo na matamanio ya kibinafsi, kama vile ubinafsi, kiburi, tamaa, mapendeleo ya kisaikolojia na chuki, pamoja na mambo mengine mengi yanayoathiri akili ya mwanadamu. Uislamu ulihitaji kushughulikia haya yote katika jamii iliyochaguliwa kutekeleza mfumo wa kimungu na kutoa mfano wa vitendo wake. Sura hii, basi, ni hatua katika mchakato huo mrefu.

Ripoti zinataja tukio fulani lililosababisha kuteremshwa kwa sehemu ya kwanza ya sura hii. Huenda hilo ni kweli, na tukio hilo likawa ndilo sababu ya karibu ya kuteremshwa kwake, lakini maandishi ya Qur'ani daima huenda mbali zaidi ya matukio mahususi.

Reports mention a particular incident that led to the revelation of the first part of the present surah. This may be so, with the incident providing the immediate reason for such revelation, but Qur’anic texts always go much further than particular events.

Hatibu bin Abu Balta‘ah alikuwa mmoja wa Muhajirina waliohama pamoja na Mtume kutoka Makka kwenda Madina, na alikuwa miongoni mwa walioshiriki katika Vita vya Badr. Alikuwa na watoto na mali aliyoiacha Makka. Hakuwa wa kabila la Quraysh, bali alikuwa mshirika wa ‘Uthman. Mtume ﷺ alipoamua kuandamana kuelekea Makka baada ya watu wake kukiuka mkataba wa amani aliokuwa ameufanya nao miaka miwili iliyopita, aliwaamuru Maswahaba zake wajiandae. Alimwomba Mungu Quraysh wasijue nia yake. Hata hivyo, alimwambia baadhi ya Maswahaba zake kile alichokuwa anapanga kukifanya, na Hatibu alikuwa miongoni mwao. Kisha Hatibu aliandika barua kwa Quraysh akiwaonya kwamba Mtume ﷺ alikusudia kuwashambulia. Alimpa mwanamke mmoja barua hiyo, ambaye aliificha na kufanikiwa kuondoka Madina bila kugunduliwa na yeyote kati ya walinzi aliowaweka Mtume ﷺ kwenye kila njia ya kutokea na kuingia. Kwa kufanya hivyo, Hatibu alitumaini kwamba Quraysh wataona tendo lake kama fadhila na hivyo wasiwadhuru jamaa zake.

Hatib ibn Abu Balta‘ah was one of the Muhajirin who migrated with the Prophet from Makkah to Madinah and was one of those who took part in the Battle of Badr. He had children and property he had left behind in Makkah. He did not belong to the Quraysh, but was an ally of ‘Uthman. When the Prophet decided to march to Makkah after its people were in breach of the peace treaty he had concluded with them two years earlier, he ordered his Companions to get ready. He prayed to God that the Quraysh would remain unaware of his intentions. He did, however, tell some of his Companions what he was planning to do; Hatib was among those. Hatib then wrote a letter to the Quraysh warning them that the Prophet intended to mount an attack against them. He gave it to a woman who concealed it and managed to leave Madinah without being detected by any of the guards appointed by the Prophet on all exits and entrances. By so doing, Hatib hoped the Quraysh would consider his action as a favour and so not harm his family.

Mtume ﷺ alijulishwa na Mwenyezi Mungu kuhusu kitendo cha Hatib. Kwa hiyo akatuma wafuatiliaji ili wamrudishe ile barua kutoka kwa mwanamke huyo.

The Prophet was informed by God of Hatib s action. He therefore sent chasers to retrieve the letter from that woman.

Kutafakari kidogo juu ya tukio hili na matokeo yake hakutoki nje ya lengo letu la kuangalia jinsi Qur'ani inavyotumia matukio kuijenga jamii ya Waislamu na kuboresha mienendo yake, kupitia maelekezo na tafsiri za Qur'ani pamoja na yale ya Mtume ﷺ.

To reflect a little on this event and its consequences does not go beyond our purpose of looking at how the Qur’an uses events to cultivate the Muslim community and refine its attitudes through both the Prophet and Quranic instructions and commentaries.

Jambo la kwanza tunalopaswa kulitazama ni tendo lililofanywa na Hatib, Muislamu wa mwanzo aliyekuwa miongoni mwa wasomi wa Muhajirina na mmoja wa wachache walioelezwa na Mtume ﷺ lengo la kampeni aliyokusudia kuifanya. Tukio hili linatuonyesha jinsi nafsi ya mwanadamu inavyoweza kupatwa na nyakati za udhaifu, bila kujali jinsi imara ilivyo katika imani yake. Ni Mungu pekee anayeweza kutulinda kutokana na nyakati kama hizo.

The first thing to look at is the deed itself done by Hatib, an early Muslim who belonged to the elite of the Muhajirin and one of the few who were informed by the Prophet of the objective behind his intended campaign. The event shows us how the human soul may experience moments of weakness, no matter how strong it may be in its faith. Only God can protect us from such moments.

Kisha tunaona tabia kuu ya Mtume katika yote haya, akisubiri kuthibitisha ukweli kabla ya kufikia hitimisho lolote. Alimhoji Hatib kwa subira kuhusu nia yake. Tunaona huruma yake kwa Sahaba wake katika wakati wake wa udhaifu, akitambua kwamba alisema ukweli. Kwa hiyo aliwazuia Masahaba wake wasimlaumu, akiwaambia: "Alichowaambia ndicho kweli kabisa. Basi msiseme kwake ila mema." Hivyo alimsaidia kuinuka baada ya kuteleza. Hakuruhusu mtu yeyote amdhihaki. Kwa upande mwingine, tunaona msimamo mkali wa 'Umar katika jambo kama hilo, alipomwambia Mtume ﷺ: "Amemsaliti Mungu, Mjumbe wake na Waumini. Niruhusu nimkate kichwa mnafiki huyu." 'Umar aliangalia tendo lenyewe, na mwitikio wake unaakisi msimamo wake usioyumba. Mtume ﷺ, kwa upande mwingine, aliliangalia jambo hilo kwa mtazamo mpana zaidi, kwa uelewa wake kamili wa tabia ya binadamu. Huruma yake ilikuwa ya mlezi mwenye kujali, mwenye elimu kubwa na pana, akiangalia hali zote.

Then we see the Prophet’s great attitude through it all, waiting to establish the facts before coming to any conclusion. He patiently questioned Hatib about his motives. We see the sympathy for his Companion in his moment of weakness, realizing that he told the truth. Therefore, he stopped his Companions from having a go at him, telling them: “What he has told you is certainly the truth. Therefore, say nothing but good about him.” Thus he helped him to rise after he had slipped. He did not allow anyone to taunt him. By contrast, we see 'Umars seriousness in such a matter as he said to the Prophet: “He has betrayed God, His Messenger and the believers. Allow me to behead this hypocrite.” 'Umar looked at the deed itself and his reaction reflects his uncompromising attitude. The Prophet, on the other hand, looked at it from a broader perspective, with his thorough understanding of human nature. His sympathy was that of a caring educator, with profound and comprehensive knowledge, looking at all circumstances.