Enyi mlioamini! Msichukue maadui Zangu, ambao pia ni maadui zenu, kuwa marafiki zenu, mkiwaonyesha mapenzi wakati wao wameukataa ukweli mliopokea, na wamemfukuza Mtume na nyinyi wenyewe kwa sababu tu mnamwamini Mwenyezi Mungu, Mola wenu. Ikiwa mmeondoka majumbani mwenu kupigania njia Yangu na kutafuta radhi Zangu, basi msiwaelekee kwa siri kwa mapenzi. Mimi najua vizuri yote mnayoficha na yote mnayoyadhihirisha. Yeyote miongoni mwenu atakayefanya hivyo, amekwisha potea njia iliyo sawa. Wakiwashinda, watabaki kuwa maadui zenu, na watanyoosha mikono yao na ndimi zao kwenu kwa uovu. Wanatamani sana kuwaona mkiwa makafiri. (Aya 1-2)

Believers! Do not take My enemies, who are your enemies as well, for your friends, showing them affection when they have rejected the truth you have received, and have driven the Messenger and yourselves out only because you believe in God your Lord. If you have left your homes to strive in My cause and to seek My pleasure, then do not secretly lean towards them with affection. I well know all that you conceal and all that you reveal. Whoever of you does this has already strayed from the right path. If they get the better of you, they will remain your enemies and stretch out their hands and tongues to you with evil. They dearly wish to see you unbelievers. (Verses 1-2)

Sura hii inaanza kwa mwito huu wa kirafiki na wa kutia moyo, unaowaita 'waumini'. Ni mwito wa Mola wao ambaye wanamwamini, anayewaita kwa jina la imani inayowaunganisha Naye, awataka wazingatie kwa makini hali yao. Pia anawaonya dhidi ya njama za maadui zao, na anawakumbusha kazi waliyopewa.

The surah begins with this friendly and inspiring address, calling on ‘believers. It is an address by their Lord in whom they believe, who calls on them in the name of faith that establishes their bond with Him, to carefully consider their position. He also warns them against their enemies schemes and reminds them of the task they have been assigned.

Kwa upole na urafiki, Mungu huwafanya adui zao kuwa adui zake:

In a kindly and friendly way, God makes their enemies His enemies:

“Enyi mlioamini! Msichukue maadui Wangu, ambao ni maadui wenu pia, kuwa marafiki zenu, mkiwaonyesha upendo.” (Aya ya 1) Hivyo, Yeye huwafanya waumini wahisi kuwa wao ni wa Kwake. Yeyote anayewafanyia uadui ni kana kwamba anamfanyia Yeye uadui. Wao ndio watu wanaobeba alama Yake duniani, na ndio wale Anaowapenda. Kwa hiyo, haiwezekani kufikirika kwamba wawaonyeshe upendo wale ambao ni maadui wa Mwenyezi Mungu na maadui wao.

“ Believers! Do not take My enemies, who are your enemies as well, for your friends, showing them affection.” (Verse 1) Thus, He makes the believers feel that they belong to Him. Whoever is hostile to them is actually hostile to Him. They are the people who bear His insignia on earth and the ones He loves. Therefore, it is inconceivable that they should show affection to those who are His and their enemies.

Raundi ya tatu inaweka uhusiano wazi kati ya Waislamu wote na kizazi cha kwanza cha waumini katika umoja wa Mungu. Wote hujiunga na msafara uleule unaopita katika vizazi visivyohesabika, ukitofautishwa kwa imani na kuacha mahusiano yote isipokuwa imani. Wote ni jumuiya moja, kuanzia kwa Ibrahim, ambaye alihubiri toleo la kwanza la imani safi.

The third round establishes a clear link between all Muslims and the first generation of believers in God’s oneness. They all join the same procession that moves across countless generations, distinguished by faith and shedding all ties except faith. They are all the same community, starting with Abraham, who preached the first version of the pure faith.

Alitoa mfano wa kuigwa, si tu katika imani bali pia katika vitendo. Alipambana na mafungamano ya ukoo kabla yeye na wale waliokuwa pamoja naye hawajafanikiwa kuondoa hisia zao za mafungamano yoyote isipokuwa yale ya imani.

He provided an example to be followed, not only in faith but also in practice. He struggled with the bonds of kinship before he, and those with him, managed to purge their feelings of any bond other than that of faith:

Ninyi mna mfano mzuri katika Ibrahimu na wale waliomfuata, walipowaambia watu wao: "Sisi tunajitenga nanyi, na na kile mnachoabudu badala ya Mwenyezi Mungu. Tunawakataa. Uadui na chuki vilivyozuka kati yetu na ninyi vitadumu hadi mtakapoamini Mwenyezi Mungu peke yake." Isipokuwa tu Ibrahimu, alipomwambia baba yake: "Nitakuombea msamaha, ingawa mimi sina uwezo wowote wa kukusaidia mbele ya Mwenyezi Mungu." "Mola wetu! Kwako Wewe tumetegemea, na kwako tunarejea, na kwako ndiko marejeo ya mwisho. Mola wetu! Usitufanye kuwa jaribu kwa makafiri. Tusamehe, Mola wetu. Wewe ndiye Mwenye nguvu, Mwenye hekima." Kwao hao, hakika, mna mfano mzuri kwa kila mtu anayetumaini kukutana na Mwenyezi Mungu na Siku ya Mwisho. Na atakayegeuka, basi ajue kwamba Mwenyezi Mungu ndiye Mwenye kujitosheleza, Anayestahiki kusifiwa. (Aya 4-6)

You have a good example in Abraham and those who followed him, when they said to their people: 'We disown you and what you worship instead of God. We reject you. The enmity and hate that have arisen between us and you will last until you believe in God alone.' The only exception was Abraham, when he said to his father, 7 shall pray for forgiveness for you, although it is not in my power to be of any avail to you against God.’ 'Our Lord! In You we have placed our trust, and to You do we turn, and with You is the final destination. Our Lord! Do not make of us a test for the unbelievers. Forgive us, Lord. You are the Almighty, the Wise. 'In them, indeed, you have a good example for everyone who looks forward with hope to God and the Last Day. Anyone who turns away should remember that God is truly self-sufficient, worthy of all praise. (Verses 4-6)

Mungu anajua jinsi Waislamu wa mwanzo walivyotamani sana kuona uhasama na mapigano kati yao na watu wao wenyewe yakimalizika. Kwa hiyo, sura hii inawapa tumaini kwamba maadui hao wanaweza bado kujiunga na Waislamu na kuukubali imani ya Kiislamu. Kwa njia hii, uhasama kati ya pande hizo mbili ungebadilishwa na mapenzi yaliyojengwa juu ya msingi imara. Tena, sura hii inawapunguzia mzigo wao kwa kutaja kanuni kuu ambayo mahusiano ya kimataifa kati ya jumuiya ya Kiislamu na madola mengine yanajengwa juu yake.

God knows how eager the early Muslims were to see the hostility and conflict with their own people come to an end. Therefore, the surah raises before them the hope that those enemies might yet join the Muslims and accept the Islamic faith. In this way, hostility between the two camps would be replaced by firmly-based affection. Again, the surah lightens their burden, stating the main rule on which international relations between the Muslim community and other powers are based.

Hivyo basi, kususiana na uadui hutumika tu pale ambapo kuna uchokozi na uadui kutoka kwa makafiri. Pale ambapo hakuna uchokozi dhidi ya Waislamu na uadui haupo, basi Waislamu wanapaswa kuwatendea wengine kwa wema, kama wanavyostahili, daima wakizingatia haki na uadilifu:

Thus, boycott and enmity are applied only in cases of aggression and hostility by unbelievers. When there is no aggression against Muslims and hostilities are absent, then Muslims should treat others kindly, as they deserve, always maintaining fairness and justice:

Huenda Mungu akaleta upendo kati yenu na wale ambao sasa ni maadui zenu. Mungu ni mwenye uwezo wote; Mungu ni mwingi wa kusamehe, mwenye rehema daima. Mungu hakukatazi kuwatendea wema na kwa haki kamili wale wasiopigana nanyi kwa sababu ya imani yenu, wala kuwafukuza katika nyumba zenu. Mungu huwapenda wale wanaotenda kwa haki. Mungu anakukataza tu kufanya urafiki na wale wanaopigana nanyi kwa sababu ya imani yenu, na kuwafukuza katika nyumba zenu, na kuwasaidia wengine kuwafukuza. Wale miongoni mwenu wanaofanya urafiki nao ni hakika wadhalimu. (Aya 7-9)

It may well be that God will bring about affection between you and those who are now your enemies. God is all powerful; God is much forgiving, ever merciful. God does not forbid you to deal kindly and with full equity with those who do not fight you on account of your faith, nor drive you out of your homes. God loves those who behave equitably. God only forbids you to turn in friendship towards those who fight against you because of your faith, and drive you from your homes, and help others to drive you out. Those of you who turn towards them in friendship are indeed wrongdoers. (Verses 7-9)

Uislamu ni dini la amani, imani inayojengwa juu ya upendo. Unataka tu wengine wanufaike nayo na kutekeleza mwenendo wake sahihi wa maisha. Unataka watu wote waungane, chini ya bendera ya Mungu, kama udugu unaojengwa juu ya upendo. Hakuna kinachozuia hili isipokuwa uchokozi wa maadui wa Uislamu.

Sura hiyo inatoa hukumu kuhusu wanawake waumini ambao wanaweza kujiunga na jamii ya Waislamu:

The surah issues a ruling concerning women believers who might join the Muslim community:

Waumini! Wanawake wa kiimani wanapowajia kama wahamiaji, wajaribuni.

Believers! When believing women come to you as migrants, test them.

Mungu ndiye anayejua zaidi imani yao. Mkiwathibitisha kuwa ni waumini, basi msiwarejeshe kwa makafiri. Hao (wanawake) hawahalali tena kwa makafiri, na hao (makafiri) hawahalali tena kwao.

God knows best their faith. If you ascertain that they are believers, do not send them back to the unbelievers. They are no longer lawful [as wives]for the unbelievers, and these are no longer lawful to them.

Hata hivyo, warudishieni kwa makafiri mahari waliyolipa. Si dhambi kwenu kuwaoa baada ya kuwapa mahari zao. Wala msishikilie ndoa na wanawake makafiri.

None the less, hand back to the unbelievers the dowries they have paid them. It is no offence for you to marry them after giving them their dowries. Do not hold on to marriage ties with unbelieving women.

Waulize warejeshewe mahari mliyowatolea, kama nao wana haki ya kuomba kurejeshewa mahari yao. Hii ndiyo hukumu ya Mwenyezi Mungu.

Ask for repayment of the dowries you have paid, just as they have the right to ask for repayment of their dowries. Such is God's judgement.

Yeye huhukumu baina yenu kwa uadilifu. Mwenyezi Mungu ni Mjuzi, Mwenye hekima. Iwapo yoyote kati ya wake zenu atakwenda kwa makafiri, kisha mkapata ghanima kutoka kwao, basi wapeni wale ambao wake zao wameondoka kiasi sawa na mahari waliyotoa. Mcheni Mwenyezi Mungu, ambaye mnamuamini.

He judges between you in equity. God is all-knowing, wise. Should any of your wives go over to the unbelievers and you subsequently acquire gains from them, then pay those whose wives have gone away the equivalent of whatever dowry they had paid. Fear God, in whom you believe. (Verses 10-11)

Mtume ﷺ alihitimisha Mkataba wa Hudaybiyah na Quraysh huko Makka, na mkataba huu ulibainisha sharti kwamba Mtume ﷺ na jumuiya ya Waislamu wangewarudisha kwao yeyote aliyejiunga na Waislamu, hata kama mtu huyo angekuwa Muislamu. Riwaya zinaeleza kwamba Mtume ﷺ alipokuwa karibu kuondoka Hudaybiyah, wanawake kadhaa walimjia wakitaka kujiunga na jumuiya ya Waislamu huko Madina.

The Prophet concluded the al-Hudaybiyah Treaty with the Quraysh in Makkah and this specified a condition whereby the Prophet and the Muslim community would return to them anyone who went over to the Muslims, even though that person might be a Muslim. Reports mention that when the Prophet was about to leave al-Hudaybiyah, a few women came over to him seeking to join the Muslim community in Madinah.

Kisha Mtume ﷺ anaelekezwa kuhusu jinsi wanawake wanavyopaswa kutoa kiapo cha utii, na masharti ya kiapo chao yanapaswa kuwa yapi.

The Prophet is then instructed on how women should pledge their allegiance, and what the terms of their pledge should be:

Ewe Nabii! Wanawake waumini watakapokujia na kukuahidi kwamba hawatamshirikisha Mungu na chochote, wala hawataiba, wala hawatazini, wala hawatawaua watoto wao, wala hawatazua uongo kuhusu nasaba ya watoto wao, wala hawatakuasi katika jambo lolote lilo jema, basi pokea ahadi yao ya utiifu na muombe Mungu awasamehe. Hakika Mungu ni Mwingi wa msamaha, Mwenye rehema daima. (Aya ya 12)

Prophet! When believing women come and pledge to you that they will not associate any partner with God, nor steal, nor commit adultery, nor kill their children, nor lie about who fathered their children, nor disobey you in anything reasonable, then accept their pledge of allegiance and pray to God to forgive them. God is most forgiving, ever merciful. (Verse 12)

Maneno haya yanaeleza mambo makuu ya imani, na yanatoa msingi wa mfumo mpya wa kijamii ulioanzishwa na Uislamu. Yanajumuisha kutomshirikisha Mungu na chochote kwa namna yoyote ile. Yanathibitisha kwamba makosa yenye adhabu zilizowekwa, kama wizi na uzinzi, hayapaswi kamwe kutendwa. Wanawake pia wanapaswa kuahidi kutowaua watoto wao kamwe. Hili ni rejea ya desturi ya kabla ya Uislamu ya kuwazika walio hai wasichana, na linajumuisha kuua viinitete kwa sababu yoyote ile. Wanawake wamekabidhiwa amana ya mimba zao. Sharti jingine la ahadi ambayo wanawake hutoa ni kwamba wasiseme uongo kuhusu nani aliyewazaa watoto wao. Ibn ‘Abbas anasema: “Hii ina maana kwamba hawapaswi kuwahusisha waume zao na mtoto yeyote asiyekuwa wao.” Maoni hayo hayo yametolewa na Muqatil. Huenda sharti hili, linapokuja baada ya lile la kujiepusha kabisa na uzinzi, lilikusudiwa kushughulikia baadhi ya desturi za siku za kabla ya Uislamu, ambapo mwanamke angeweza kulala na wanaume kadhaa, na pale alipojifungua mtoto, angemchagua baba yake miongoni mwao kwa msingi wa sura, au labda kwa msingi mwingine wowote alipojua ni nani hasa baba yake. Hata hivyo, maandishi yanajumuisha hili pamoja na kesi nyingine yoyote ya uongo katika jambo hili. Huenda Ibn ‘Abbas na Muqatil walirejelea hali hii mahususi kwa sababu ya kisa kilichotokea wakati huo.

These terms outline the major elements of faith, and provide the framework of the new social system established by Islam. They comprise associating no partners with God in any way whatsoever. They confirm that offences with prescribed penalties, such as theft and adultery, should never be committed. Women should also pledge never to kill their children. This is a reference to the pre-Islamic practice of burying girls alive, and includes killing embryos for any reason. Women are placed in trust of their pregnancies. Another term of the pledge women give is that they should never “ lie about who fathered their children”2 I bn ‘Abbas says: “This means that they must not attribute to their husbands any child that does not belong to them. The same view is stated by Muqatil. Perhaps this term, coming as it does after that of refraining from adultery altogether, was to address some practices of pre-Islamic days, when a woman might sleep with several men and when she gave birth to a child, she would choose its father from among them on the basis of looks, or perhaps on some other basis when she knew who its true father was. However, the text includes this and any other case of falsehood in this regard. Perhaps Ibn ‘Abbas and Muqatil referred to this particular situation because of a case at the time.