Kuna uwezekano mkubwa kwamba aya zilizomo katika kifungu hiki ziliteremshwa mwanzoni mwa kipindi cha Madina, labda baada ya Vita vya Uhud (626 BK) na kabla ya Vita vya Khandaki (627 BK). Picha ya jamii ya Waislamu inayojitokeza katika aya hizi inatoa mwelekeo huo. Inaonyesha kuwepo kwa makundi mengi ndani ya jamii ya Waislamu; makundi ambayo yalikuwa bado hayajakomaa, au yasiyokuwa tayari kuukubali imani ya Uislamu, na ambayo yalitumia unafiki na udanganyifu. Inadokeza kwamba jamii ya Waislamu ilikuwa bado inahitaji juhudi kubwa ya elimu na kuingizwa katika Uislamu. Ilikuwa ni jamii iliyohitaji motisha na kutiwa moyo zaidi ili kuweza kuchukua jukumu kubwa lililowekwa mabegani mwake na kutimiza mahitaji yake, kuhusiana na dhana za imani kwa upande mmoja, na kukabiliana na nguvu za uadui kwa upande mwingine.

Most probably, the verses in this passage were revealed early in the Madinah period, possibly after the Battle of Uĥud (626 AD) and before the Battle of the Moat (627 AD). The picture of the Muslim community that emerges from these verses gives that impression. It suggests the existence of a multiplicity of groups within the Muslim community; groups that were yet to mature, or unwilling to embrace the faith of Islam, and who resorted to duplicity and hypocrisy. It implies that the Muslim community was still in need of an extensive effort of education and induction into Islam. A community that required additional motivation and encouragement in order to take on the enormous task placed on its shoulders and meet its requirements, with respect to the concepts of the faith on the one hand and the confrontation with hostile forces on the other.

Hii haiondoi ukweli kwamba katika jamii hiyo kulikuwa na watu wengi ambao imani yao, elimu yao na ufahamu wao vilifikia kilele cha ubora na utukufu usio na kifani. Tunazungumzia hapa jamii ya Waislamu kwa ujumla. Katika hali yake ya wakati huo, ilikuwa kama chungu cha kuyeyushia vitu mbalimbali, makundi tofauti yasiyofanana, na, kama aya hizi zinavyoonekana kuashiria, ilihitaji muunganiko na upatanifu zaidi.

This in no way detracts from the fact that there were in that community many individuals whose faith, knowledge and understanding had scaled unparalleled heights of excellence and distinction. We are referring here to the Muslim community as a whole. In its condition at the time, it was a melting pot of different, non- homogeneous elements and, as these verses appear to indicate, in need of greater integration and harmonisation.

Ukiangalia kwa karibu vipengele vikuu vya maelekezo haya, tunaingia katika mazingira ya jamii ya Kiislamu ambayo mara nyingi husahauliwa, katika hali yake ya kibinadamu. Tukiona hili, tunaweza kutambua nguvu na udhaifu wa jamii hiyo. Tunaweza kuona jinsi Qur'ani inavyopambana na udhaifu wa binadamu na kupigana dhidi ya athari za ujinga wa kidini na nguvu nyingine za uadui katika jamii, yote kwa wakati mmoja. Tunaweza kuchunguza mchakato wa elimu wa Qur'ani unavyowabadilisha watu wanaopokea mafundisho katika ulimwengu halisi. Zaidi ya hayo, tunashuhudia sehemu ya juhudi endelevu iliyotolewa kwa kusudi hili, hadi ikaweza kuwainua kundi hilo la binadamu, wenye vipaji na sifa mbalimbali, kutoka vilindi vya ujinga hadi kilele cha ubora, mshikamano na umoja, yote ndani ya mipaka ya asili ya binadamu. Yote haya yalishuhudiwa katika kipindi cha mwisho cha maisha ya Mtume Muhammad ﷺ.

Enyi mlioamini, jitayarisheni kikamilifu dhidi ya hatari, na mkaende vitani, ima kwa vikundi vidogo vidogo au nyote pamoja. Hakika miongoni mwenu wapo wanaosita nyuma, na kisha, msiba ukiwapata, husema: “Mwenyezi Mungu amenineemesha kwa kuwa sikuwepo pamoja nao!” Lakini fadhila ikikujieni kutoka kwa Mungu, bila shaka atasema — kana kwamba hakukuwa na upendo wowote kati yenu na yeye — “Laiti ningalikuwa pamoja nao; ningalipata hakika sehemu kubwa ya ushindi.” {Enyi mlioamini, jitayarisheni kikamilifu dhidi ya hatari, na mkaende vitani, ima kwa vikundi vidogo vidogo au nyote pamoja. Hakika miongoni mwenu wapo wanaosita nyuma, na kisha, msiba ukiwapata, husema: “Mwenyezi Mungu amenineemesha kwa kuwa sikuwepo pamoja nao!” Lakini fadhila ikikujieni kutoka kwa Mungu, bila shaka atasema — kana kwamba hakukuwa na upendo wowote kati yenu na yeye — “Laiti ningalikuwa pamoja nao; ningalipata hakika sehemu kubwa ya ushindi.”} (Aya 71-73)

Believers, be fully prepared against danger, and go to war either in small groups or all together. There are indeed among you such as would lag behind, and then, if a calamity befalls you, say, “God has bestowed His favours upon me in that I was not present with them!” But if good fortune comes to you from God, he is sure to say — just as if there had never been any question of love between you and him — “Oh, would that I had been with them; I would surely have had a [share in a] mighty triumph.” (Verses 71-73)

Ushauri huu unatolewa kwa waumini na "amri kuu", Mwenyezi Mungu Mtukufu, ambaye huweka mpango na kuonyesha njia ambayo waumini wanapaswa kufuata. Mtu daima hushangazwa na jinsi mara nyingi Qur'ani inavyoeleza kwa Waislamu, ingawa kwa namna ya jumla, mpango au mpangilio wa vita kwa kazi watakayokabiliana nayo. Mahali pengine, tunaiona Qur'ani ikiwapa Waislamu mpango wa jumla, ikisema: "Enyi mlioamini, pigeni vita wale makafiri walio karibu nanyi, na wawakute wakiwa wakali kwenu." (9: 123) Hapa inatoa ushauri juu ya "mbinu" za kutumika: "...Jitayarisheni kikamilifu dhidi ya hatari, na mshiriki vita ama kwa vikundi vidogo au wote pamoja..." Katika Sura ya 10, Nyara za Vita, kuna mifano mingi ya aina hii (aya 57 na kuendelea).

This piece of advice is given to the believers by the “high command”, God Almighty, who sets out the plan and points the way for believers to go. One is always amazed at how often the Qur’ān actually outlines for the Muslims, albeit in a general form, the blueprint, or order of battle, for the task they are about to undertake. Elsewhere, we find the Qur’ān offering the Muslims a general plan, saying: “Believers, fight those unbelievers who are near to you and let them find you adamant.” (9: 123) Here it gives advice on the “tactics” to be employed: “...Be fully prepared against danger, and go to war either in small groups or all together... “ In Sūrah 10, The Spoils of War, there are many instances of this kind (verses 57 ff.).

Hakika miongoni mwenu yuko mtu ambaye hujichelewesha, kisha, msiba ukikupateni, husema: "Mwenyezi Mungu amenineemesha kwa kuwa sikuwa pamoja nao!" Lakini fadhila itokapo kwa Mwenyezi Mungu kukufikieni, huhakika kusema, kana kwamba hapakuwa na upendo wowote kati yenu na yeye: "Laiti ningekuwa pamoja nao; ningalipata sehemu kubwa ya ushindi!"

There are indeed among you such as would lag behind, and then, if a calamity befalls you, say, “God has bestowed His favours upon me in that I was not present with them!” But if good fortune comes to you from God, he is sure to say — just as if there had never been any question of love between you and him — “Oh, would that I had been with them; I would surely have had a [share in a] mighty triumph.” (Verses 72- 73)

Waislamu wanashauriwa wajipange katika makundi madogo au kama kikosi kamili cha mapigano, na wasiruhusu mtu yeyote miongoni mwao kusitasita au kubaki nyuma, kama ilivyotokea mara nyingi kiutendaji. Wanapaswa kuwa macho, si tu dhidi ya adui wao wa nje, bali pia dhidi ya wale miongoni mwao waliobaki nyuma na waliowakatisha tamaa wengine kujiunga na jihadi hii.

The Muslims are advised to mobilise themselves into either small parties or as a fully-fledged fighting force, and not to allow any of their numbers to dither or lag behind, as often happened in practice. They must be vigilant, not only with respect to their external enemy, but also towards those among them who stayed behind and who discouraged others from joining this jihād.

Neno la Kiarabu lililochaguliwa hapa kuonyesha hali ya wale waliochelewa ni lenye nguvu sana na linafaa kabisa. Ni neno linalotoa hisia ya mwendo wa polepole, kana kwamba mtu anajikwaa anapolitamka. Sauti yake yenyewe inatoa dokezo kali la maana inayobebwa. Hilo lenyewe ni sifa ya mtindo wa lugha ya Qur'ani wenye nguvu na ufasaha.

The Arabic term chosen here to denote the laggards’ position is particularly potent and appropriate. It is a word that gives the impression of slowness, as if one stumbles when it is pronounced. Its sound gives a strong hint of the meaning it conveys. That, itself, is characteristic of the Qur’ān’s powerful and stylistic prose.

Muundo wa msisitizo wa sentensi hii pia unaonyesha kwamba hawa wanaokwamisha miguu, nao walikuwa wachache tu, walikuwa wenye kuendelea na wenye bidii katika kufuatilia lengo lao. Hili linaashiria athari kubwa waliyokuwa nayo matendo yao katika jamii. Kwa hiyo, Qur’ani inaelekeza umakini wake kwao na nia zao, ikieleza, kwa mtindo wake wa kipekee wa picha kali, tabia zao za kuchukiza. Tabia zao, nia zao, na matendo yao yote na madai yao yanafichuliwa kwa wote kuona, kana kwamba wanachunguzwa chini ya darubini, yakifunua siri zao, malengo yao na sababu zao.

Sura inaendelea, ikijaribu kuwatikisa wale wanaositasita na kuchochea ndani yao hamu ya kupata thawabu bora na za kudumu zaidi za Akhera. Inawasihi wabadilishe maisha ya dunia hii kwa maisha ya Akhera, ikiwaahidi neema na baraka za Mwenyezi Mungu katika ulimwengu wote wawili, na matokeo ya mwisho yakiwa ama ushindi au kufa shahidi. "Basi na wapigane katika njia ya Mwenyezi Mungu wale wanaoziuza hayati ya dunia kwa Akhera. Na atakayepigana katika njia ya Mwenyezi Mungu, akauawa au akashinda, basi tutampa ujira mkubwa." (Aya ya 74)

The sūrah moves on, trying to shake these laggards and stimulate in them an ambition to gain the better and longer lasting rewards of the hereafter. It spurs them on to trade-in this life for the life to come, promising them God’s grace and blessings in both worlds and a final outcome of either victory or martyrdom. “Let them fight in God’s cause — all who are willing to barter the life of this world for the life to come. To him who fights in God’s cause, whether he be slain or be victorious, We shall grant a rich reward.” (Verse 74)

Uislamu hautambui vita halali isipokuwa vile vinavyofanywa kwa ajili ya kusimamia sababu ya Mungu. Haukubali kupigana kwa ajili ya faida ya kimali tu, kutawala au utukufu, iwe ni wa kibinafsi au wa kitaifa. Uislamu hauhimizi kupigana kwa ajili ya kuikalia ardhi au kuzitawala jamii nyingine. Hauridhii vita vinavyolenga kupata au kudhibiti malighafi za viwandani, masoko ya watumiaji, au mtaji na uwekezaji.

Islam recognises no legitimate fighting other than what is taken in support of God’s cause. It does not accept fighting merely for material gain, dominance or glory, whether personal or national. Islam does not advocate fighting for the occupation of land or the domination of other communities. It does not approve of fighting which aims at the acquisition or control of industrial raw materials, or consumer markets or for capital and investment.

Uislamu hauhimizi kupigana vita kwa ajili ya utukufu wa mtu fulani, nasaba fulani, tabaka fulani, dola fulani, taifa fulani au rangi fulani. Vita pekee ambavyo Uislamu unavikubali ni vile vinavyofanywa kwa ajili ya Mungu, ili kuanzisha mpangilio Wake na mfumo Wake wa maisha duniani, na kuhakikisha kwamba wanadamu wananufaika na baraka, neema zake na haki ya ulimwengu wote. Zaidi ya hayo, kila mtu yuko huru kuchagua imani yake, kulingana na itikadi yake, chini ya mfumo wa kimungu, wa kibinadamu na wa ulimwengu wote ambao Uislamu unauhimiza.

Islam does not promote fighting for the glory of a particular individual, dynasty, class, state, nation or race. The only fighting it approves of is that undertaken for God’s cause, to establish His order and way of life in the world, and to ensure that humanity gains from its benefits, blessings and universal justice. Beyond that, everyone is free to choose one’s beliefs, according to one’s convictions, under the universal, humane and Divine system Islam advocates.

Baada ya kueleza msimamo wa Waislamu wanaoyumbayumba, sura inageukia jamii nzima ya Waislamu. Inawarai Waislamu ambao inadhaniwa wana huruma kwa hali ya wanyonge, wanaume, wanawake na watoto, waliokumbwa na mateso mikononi mwa makafiri wa Makka. Kama wanyonge hao wangeweza kuhama kwenda Madina, nchi ya Uislamu, wangepata ulinzi na usalama. Waathirika hawa walikuwa wakitafuta wokovu na kumwomba Mungu awaokoe kutoka katika makucha ya dhulma na uonevu. Sura inasisitiza utukufu, heshima na hadhi ya lengo ambalo Waislamu wanaitwa kupigana kwa ajili yake bila kusita wala kuyumbayumba.

Having portrayed the position of wavering Muslims, the sūrah goes on to address the whole Muslim community. It appeals to Muslims who are presumably sensitive to the cause of weaker men, women and children who suffered at the hands of the Makkan unbelievers. Had such weaker elements been able to migrate to Madinah, the land of Islam, they would have enjoyed protection and safety. These victims were seeking salvation and praying to God to rescue them from the clutches of oppression and aggression. The sūrah emphasises the nobility, honour and dignity of the purpose for which Muslims are called upon to fight without hesitation or vacillation.

"Na kwa nini hamuipigani njia ya Mwenyezi Mungu, na kwa ajili ya wanaume, wanawake na watoto waliodhoofishwa kabisa wanaolia, 'Mola wetu! Tutoe katika mji huu ambao watu wake ni madhalimu, na utupe kutoka kwako mlinzi, na utupe kutoka kwako msaidizi'?" (Aya ya 75)

“And why should you not fight in the cause of God and the utterly helpless men, women and children who are crying, ‘Our Lord! Deliver us from this land whose people are oppressors, and send forth to us, out of Your grace, a protector, and send us one that will help us.’” (Verse 75)

Sūrah hiyo inauliza: Waumini wanawezaje kusita kupigana kwa ajili ya njia ya Mwenyezi Mungu na kuwaokoa wanaume, wanawake na watoto wasiojiweza ambao hali zao za huzuni zinachochea ari, heshima na hisia za waumini? Hawa walikuwa watu wasiojiweza, wakiteseka kwa aina mbaya zaidi ya mateso kwa sababu ya imani zao na itikadi zao za kidini. Mateso ya kidini ni mabaya zaidi kuliko kupoteza mali au vitu vya kibinafsi, kwa kuwa yanashambulia kiini cha maisha ya mwanadamu ambacho mambo yote ya kimali ni ya pili.

The sūrah enquires: How can believers hesitate to fight for God’s cause and rescue helpless men, women and children whose poignant conditions stir believer’s enthusiasm, dignity and emotion? These were hapless people, suffering the worst type of persecution because of their beliefs and religious convictions. Religious persecution is far more terrible than making away with material or personal possessions, because it strikes at the essence of human life to which all material considerations are secondary.

Kisha linafuata gusa jingine la kisaikolojia ili kuamsha hamasa na nguvu, na kubainisha maadili na malengo ambayo kila upande unapigania. "Wale walioamini wanapigana katika njia ya Mwenyezi Mungu, na wale waliokufuru wanapigana katika njia ya uovu. Basi piganeni na marafiki wa Shetani. Hakika hila ya Shetani ni dhaifu." (Aya ya 76)

Then follows another psychological touch to inspire enthusiasm and vigour, and to define the values and objectives for which each side is fighting. “Those who believe fight in the cause of God, and those who reject the faith fight in the cause of evil. Fight, then, against the friends of Satan. Feeble indeed is the cunning of Satan.” (Verse 76)

Kwa pigo moja, watu wanatengwa, mistari inachorwa na malengo yanabainishwa wazi, kwani wanadamu wamegawanywa katika kambi mbili tofauti na zilizotengana. "Wale walioamini wanapigana katika njia ya Mwenyezi Mungu..." na "... wale waliokataa imani wanapigana katika njia ya shetani." (Aya ya 76)

In one stroke, people are set apart, lines are drawn and objectives are clearly identified, as mankind are divided into two distinct and separate camps. “Those who believe fight in the cause of God...” and “... those who reject the faith fight in the cause of evil.” (Verse 76)

Waumini hupigana vita ili kudumisha mpangilio wa Mungu na kuanzisha sheria zake na haki yake "miongoni mwa watu" kwa jina la Mwenyezi Mungu, badala ya kupigania bendera nyingine yoyote.

Believers fight in order to uphold God’s order and establish His laws and justice “among people” in the name of God Almighty, rather than under any other banner.

Wanakiri na kushuhudia kwamba Mungu peke yake ndiye Bwana, na kwa hiyo, Yeye ndiye Mtawala.

They acknowledge and attest that God alone is the Lord and, therefore, He is the Ruler.

Makafiri, hata hivyo, wanapigana katika njia ya uovu, wakitetea itikadi na mifumo mbalimbali ya sheria, tofauti na ile ya Mwenyezi Mungu Mtukufu. Wanashikilia thamani na viwango mbalimbali vinavyotofautiana na vile vilivyowekwa na Mungu. Katika mashindano haya, waumini wanasimama wakisaidiwa na kulindwa na Mungu. Makafiri, pamoja na imani, itikadi, thamani na mbinu zao mbalimbali, wanategemea ulinzi na msaada wa Shetani.

Unbelievers, however, fight in the cause of evil, advocating various ideologies and legal systems, other than that of God Almighty. They uphold various values and standards that are different from those laid down by God. In this contest, the believers stand supported and protected by God. The unbelievers, with their various beliefs, ideologies, values, and methods, rely on Satan’s protection and support.

Sura hii inaendelea kuonyesha mshangao wake kuhusu vitendo vya baadhi ya Waislamu. Kulikuwa na watu, inasemwa kuwa ni Waislamu wa Makka waliokuwa na bidii kupita kiasi, ambao, wakati wakiteswa Makka, waliomba waruhusiwe kupigana na makafiri. Kwa sababu zinazojulikana kwa Mwenyezi Mungu peke yake, baadhi yake tutazijadili hivi punde, hawakuruhusiwa kuchukua silaha dhidi ya wanaowatesa. Hata hivyo, pale kupigana kulipofanywa kuwa wajibu, baada ya kuanzishwa kwa dola ya Kiislamu huko Madina, na mara Mwenyezi Mungu alipoamua kuwa lilikuwa na manufaa kwa Waislamu na kwa wanadamu wote, baadhi ya Waislamu hao hao, kama Qur'ani inavyosema, "waliwaogopa watu kama vile mtu anavyopaswa kumwogopa Mwenyezi Mungu — au kwa hofu kubwa zaidi — na wakasema, 'Mola wetu! Kwa nini umetuamuru kupigana?"

The sūrah continues to express surprise at the actions of some Muslims. There were people, said to be over-zealous Makkans, who, while facing persecution in Makkah, asked to be allowed to fight the unbelievers. For reasons known only to God Almighty, some of which we will discuss shortly, they had not been permitted to take up arms against their tormentors. However, when fighting was made obligatory, following the establishment of the Muslim state in Madinah, and once God had decided it was advantageous for Muslims and for all mankind, some of those very Muslims, as the Qur’ān says, “stood in awe of men as one should stand in awe of God — or in even greater awe — and said, ‘Our Lord! Why have you ordered us to fight?

"Laiti ungetupa muda kidogo tu!"' (Aya ya 77) Walikuwepo watu waliosifu matukio mema kwa Mungu na matukio mabaya kuyahusisha na Muhammad ﷺ. Wengine walionyesha utii kwa Nabii mbele yake, lakini walikubaliana mambo tofauti kati yao mara tu walipoondoka mbele yake, na wengine walieneza kila uvumi waliousikia kuhusu vita na amani.

If only You had granted us a delay for a little while!’“ (Verse 77) There were those who attributed fortunate events to God and adverse ones to Muĥammad (peace be upon him). Others expressed obedience to the Prophet in his presence but agreed among themselves to something different once they left his company, and yet others who spread whatever rumours they heard regarding war and peace.

Qur'ani inaelezea kwa uwazi hali ya akili ya makundi haya yote. Inawarekebishia, pamoja na wengine waliokuja baadaye, makosa ya ufahamu wao kuhusu hakika za maisha na kifo, qadar na hatima, wema na uovu, manufaa na madhara, faida na hasara, viwango na thamani. Inafafanua misingi hii yote kwa njia ya wazi na yenye athari.

The Qur’ān vividly portrays the state of mind of all these groups. It corrects for them, as well as for others after them, the errors of their understanding of the realities of life and death, fate and destiny, good and evil, benefit and harm, gain and loss, standards and values. It elaborates all these basic facts in a clear and effective manner.

Je, hujui wale ambao waliambiwa, "Zuieni mikono yenu [kutokana na kupigana], mkasimamishe Swala, na mkatoe Zaka [yaani sadaka ya utakaso]"? Hata amri ya kupigana ilipowateremkia, baadhi yao waliwaogopa watu kama vile mtu anavyopaswa kumwogopa Mwenyezi Mungu, au zaidi ya hapo, wakasema, "Mola wetu! Kwa nini Umetuamuru kupigana? Laiti Ungetupa muda kidogo tu!" Sema, "Starehe ya dunia hii ni fupi, na Akhera ni bora kwa wale wanaomcha Mungu. Wala hamtadhulumiwa hata kidogo kama uzi wa kitende. Popote mtakapokuwa, mauti yatawapata, hata kama mko katika minara iliyojengwa imara na mirefu."

Are you not aware of those who have been told, “Hold back your hands [from fighting], and attend regularly to prayer, and pay your zakāt [i.e. the purifying dues]”? When, at length, the order for fighting was issued to them, some of them stood in awe of men as one should stand in awe of God— or in even greater awe — and said, “Our Lord! Why have You ordered us to fight? If only You had granted us a delay for a little while!” Say, “Brief is the enjoyment of this world, whereas the life to come is the best for all who are God- fearing. None of you shall be wronged by as much as a hair’s breadth. Wherever you may be death will overtake you, even though you be in towers built up strong and high.” (Verses 77-78)

Mwenyezi Mungu (SWT) anaonyesha mshangao kuhusu Waislamu wale ambao, wakiwa bado Makka wakikabiliwa na mateso na unyanyasaji na wamezuiwa kupigana, kwa sababu zinazojulikana na Mwenyezi Mungu, walikuwa wakishindana kwa shauku kutafuta makabiliano. Lakini wakati muafaka, ulioamuliwa na Mwenyezi Mungu, na hali zinazofaa zilipofika, na kupigana kukaagizwa rasmi, baadhi yao waliogopa sana na kuogopa kiasi cha kumwogopa adui waliyoamriwa kupigana naye. Wakiwa na mioyo iliyovunjika, wameshtuka na kuogopa, walichoweza kusema ni: “Ee Mola wetu! Kwa nini umetuamuru kupigana...?” Swali la ajabu kutoka kwa muumini, lakini ni dalili ya mkanganyiko kuhusu wajibu unaohitajika na Uislamu na kuhusu nafasi yake maishani. Swali hilo linafuatiwa na matamanio ya huzuni na ya kusikitisha: “Laiti ungetupa muda kidogo tu!” Wangependelea kuwa na muda zaidi kabla ya kubeba mzigo mzito na wa kutisha kama huo.

God Almighty expresses surprise at those Muslims who, while still in Makkah facing persecution and abuse and were restrained from fighting, for reasons known to God Almighty, were enthusiastically vying for confrontation. Yet when the appropriate time, appointed by God, and the right circumstances arrived, and fighting was duly prescribed, some of them were so alarmed and terrified to the point of fearing the enemy they were ordered to fight. Heart-broken, shocked and terrified, all they could say was: “Our Lord! Why have You ordered us to fight?...” A strange question to come from a believer, but an indication of the confusion regarding the obligations required by Islam and regarding its role in life. The enquiry is followed by a pathetic and plaintive wish: “If only You had granted us a delay for a little while!” They would rather have had more time before taking up such a heavy and terrifying burden.

Ni jambo lisilo sahihi kubainisha kwa uhakika sababu halisi za amri ya Mwenyezi Mungu kwa Waislamu ya kujizuia na wasijihusishe na mapigano ya silaha. Ikiwa tungetoa sababu fulani na kusema kwamba hizo ndizo sababu halisi, na kwamba hakuna nyingine, basi tungejiweka katika nafasi isiyoweza kutetewa mbele ya Mwenyezi Mungu. Uchambuzi au dhana huenda ukasaidia kufichua sababu halisi, au usisaidie, lakini waumini lazima wajiepushe na ubashiri kama huo kuhusu maagizo au hukumu yoyote ambayo sababu zake hazikutajwa waziwazi. Mwenyezi Mungu anajua kwamba hizo ni kwa manufaa ya wanadamu. Bila kujali ni kiasi gani akili ya mwanadamu inavyoweza kukisia kuhusu sababu za hukumu fulani za Kimungu, au namna zinavyopaswa kutekelezwa au kutumiwa, bado yote hayo hubaki kuwa ni dhana tu.

It would be presumptuous to state what the exact reasons behind God’s enforced order to the Muslims to restrain themselves and not resort to armed conflict might have been. If we were to offer certain reasons and say that these were real ones, there being no other purpose, then we would be placing ourselves in an untenable position in relation to God. Analysis or conjecture may help reveal the real reasons or it may not, but believers must refrain from such guesswork regarding any instructions or rulings the reasons or justifications for which have not been expressly given. God knows they are for the good of mankind. No matter how much speculation the human mind may make regarding the reasons behind certain Divine rulings or the way in which they ought to be implemented or exercised, it all remains speculative.

Bila kujali jinsi mtu alivyo na ujasiri, makini au elimu, hawezi kamwe kusema kwa hakika ni nini hekima au sababu ya Kiungu inaweza kuwa. Unyenyekevu huu mbele ya Mwenyezi Mungu ni wa lazima. Ni kipengele muhimu katika kutofautisha kati ya uhalisia na asili ya elimu inayotokana na Mungu, na ile inayotokana na uchambuzi au ufahamu wa binadamu.

No matter how confident, incisive or knowledgeable one is, one can never state with certainty what the Divine reason or wisdom might be. This deference to God Almighty is imperative. It is an essential element in differentiating between the reality and the nature of knowledge that is God-given and that which is the result of human analysis or understanding.

Ni kutokana na mtazamo huu wa heshima ambapo mtu hutafakari sababu na hekima iliyo nyuma ya ukweli kwamba jihadi ililazimu kusubiri hadi Waislamu walipokuwa wamekaa Madina ndipo ikawa wajibu. Mawazo yaliyotolewa hapa ni mapendekezo tu. Sababu kamili na za kweli zinajulikana kwa Mwenyezi Mungu pekee, ambaye ameamua kutotupa kauli iliyo wazi kuhusu jambo hili.

It is from this perspective of reverence that one considers the reasons and the wisdom behind the fact that jihād had to wait until the Muslims were settled in Madinah before it was made obligatory. The views advanced here are mere suggestions. The full and real reasons are known only to God who has chosen not to give us a clear statement in this respect.

Hatimaye, amri ya kupigana ilipowateremkia, baadhi yao waliogopa watu kama inavyopaswa kumogopa Mwenyezi Mungu, au zaidi ya hivyo, wakasema: "Mola wetu Mlezi! Kwa nini umetuamuru kupigana? Laiti ungetupa muda kidogo tu!" (Aya ya 77)

When, at length, the order for fighting was issued to them, some of them stood in awe of men as one should stand in awe of God or in even greater awe — and said, “Our Lord! Why have You ordered us to fight? If only You had granted us a delay for a little while!” (Verse 77)

Kuwepo tu kwa kundi hili kulisababisha vurugu na mfarakano ndani ya jamii ya Waislamu, kwani baadhi yao waliogopa na kukata tamaa walipokabiliwa na uwezekano wa kupigana na adui yao, huku wengine wakibaki watulivu na wenye kujiamini. Hao wa mwisho walipokea wajibu wa jihadi kwa utulivu, amani, azma, na hata shauku. Shauku yao ilikuwa na msingi kwa sababu ilikuwa ni lazima kwa utekelezaji sahihi wa wajibu wao. Haikuwa ni upumbavu tu uliotoweka mara moja walipokabiliana uso kwa uso na hatari.

The mere existence of this group created disruption and discord within the Muslim community as some became fearful and dismayed at the prospect of having to fight their enemy, while others remained calm and confident. The latter received the imposition, of jihād duty with poise, serenity, determination and even enthusiasm. Their enthusiasm was well placed because it was necessary for the proper execution of their obligation. It was not mere recklessness that evaporated immediately on coming face to face with danger.

Kurani inashughulikia matukio haya kwa mtindo wake wa kipekee usioweza kuigwa: {Sema, "Starehe ya dunia hii ni fupi, na maisha yajayo ndiyo bora kwa wale wanaomcha Mungu."}

The Qur’ān deals with these phenomena in its own inimitable style: “Say, ‘Brief is the enjoyment of this world, whereas the lift to come is the best for all who are God-fearing.

Wala hata mmoja wenu hatadhulumiwa kiasi cha unywele mmoja. Popote mtakapokuwa, mauti yatawapata, hata mkiwa katika minara iliyojengwa imara na ndefu.” (Aya 77-78)

None of you small be wronged by as much as a hair’s breadth. Wherever you may be death will overtake you, even though you be in towers built up strong and high.’“ (Verses 77-78)

Wanaogopa kifo na kupenda uhai, wakisihi kwa unyonge kwamba Mwenyezi Mungu awape muda zaidi na kuwaruhusu starehe nyingi zaidi za dunia hii. Kwa hiyo, Qur'ani inaenda kwenye chanzo cha tatizo, ikifunua uelewa wa kweli wa maisha na kifo: "Sema, 'Starehe ya dunia ni ya muda mfupi....'" Starehe zote za dunia, pamoja na dunia nzima kwa ujumla, ni za muda mfupi, achilia mbali kipindi cha siku, wiki, miezi au miaka. Kuna faida gani katika kuwapa muda mfupi zaidi wa uhai ikiwa starehe zote za maisha ya binadamu duniani kote na katika zama zote hazina thamani? Watu hawa wanaweza kutarajia kufanikisha nini katika muda mfupi kama huo, wakati kwa kweli maisha yote ya dunia hii ni mafupi?

Kwa hatua hii, mwelekeo wa mjadala unageukia kundi jingine miongoni mwa makundi mengi yanayounda jamii ya Waislamu, bila mapumziko yoyote dhahiri katika mtiririko wa maandishi au katika hoja zake.

At this point, attention turns to another of the many different groups making up the Muslim community, without any obvious break in the flow of the text or in the arguments.

Lakini pindi jambo jema linapowapata, baadhi yao husema, "Hili linatoka kwa Mwenyezi Mungu," na pindi ovu linapowafika husema, "Hili linatoka kwako!" Sema, Yote yanatoka kwa Mwenyezi Mungu.

Yet, when a good thing happens to them, some [people] say, “This is from God,” whereas when evil befalls them, they say, “This is from you!” Say, All is from God.

"Kuna nini kwa watu hawa hata wasiweze kukaribia kuelewa ukweli wa wanayoambiwa? Wema wowote unaokupata unatoka kwa Mwenyezi Mungu; na uovu wowote unaokufika unatoka kwako mwenyewe. Tumekutuma kama Mtume kwa watu wote. Mwenyezi Mungu anatosha kuwa shahidi. Anayemtii Mtume anamtii Mwenyezi Mungu kwa hivyo. Ama wale wanaogeuka — Hatukukutuma wewe kuwa mlinzi wao. (Aya 78-80)"

“What is amiss with these people that they are in no wise near to grasping the truth of what they are told? Whatever good happens to you is from God; and whatever evil befalls you is from yourself. We have sent you as a Messenger to all mankind. Enough is God for a witness. He who obeys the Messenger obeys God thereby. As for those who turn away — We have not sent you to be their keeper. (Verses 78-80)

Mtazamo wa watu hawa unaweza kueleweka kwa njia kadhaa tofauti:

The attitude of these people can be understood in a number of different ways:

Walimwona Nabii mwenyewe kuwa ni alama mbaya iliyowaletea shida na mikosi. Kila walipopata ukame, au mavuno mabaya, au waliposhindwa vitani, walihusisha sababu hizo na Nabii ﷺ. Lakini mambo mema waliyahusisha na Mwenyezi Mungu.

1. They considered the Prophet himself an evil portent who brought them hardship and misfortune. Whenever they suffered a drought or a bad harvest or were defeated in battle, they would attribute the causes to the Prophet. But they attributed good fortunes to God.

2. Walifanya kwa makusudi juhudi za kumkashifu Mtume ﷺ ili wakosoe uongozi wake na kudhoofisha, hasa, maagizo yake kwa Waislamu ya kwenda kupigana vita. Badala ya kukiri udhaifu wao na ukosefu wao wa ujasiri, walichukua msimamo potofu wa kujifanya kwamba bahati zao zinatokana na Mungu, huku wakiilaumu Mtume ﷺ na maagizo yake kwa matatizo yao na kushindwa kwao.

Sūra inaendelea kueleza asili ya utume wa Mtume ﷺ na mipaka yake. Pia inaeleza matendo yake na mwenendo wake kwa watu, na mwenendo wao kwake. Hatimaye, inakirejesha jambo lote kwa Mwenyezi Mungu Mtukufu. Inasema: "Tumekutuma wewe kuwa Mtume kwa watu wote. Mwenyezi Mungu anatosha kuwa shahidi." (Aya ya 79) "Atakayemtii Mtume, amemtii Mwenyezi Mungu. Ama wale wanaogeuka, Hatukukutuma wewe kuwa mlinzi wao." (Aya ya 80)

The sūrah goes on to explain the nature of the Prophet’s mission and its limitations. It also accounts for his actions and attitude towards people, and their’s to him. Ultimately, it refers the whole matter to God Almighty. It says: “We have sent you as a Messenger to all mankind. Enough is God for a witness. (Verse 79) He who obeys the Messenger obeys God thereby. As for those who turn away —We have not sent you to be their keeper.” (Verse 80)

Wajibu wa Mtume ni kufikisha ujumbe tu, wala si kuleta bahati nzuri au mbaya. Hilo ni jambo ambalo Mwenyezi Mungu ndiye anayeamua, na Yeye ndiye shahidi, na shahidi wa kutosha kabisa, kwa ukweli kwamba alimtuma Mtume ﷺ kutekeleza dhamira hiyo.

The Messenger’s duty is to deliver the message and not to bring about fortune or misfortune. That is a matter for God to decide and He is witness, and a sufficient witness at that, to the fact that He sent the Messenger to carry out that mission.

Wale wanaomtii Mtume wanamtii Mwenyezi Mungu; katika muktadha huu, hakuna tofauti kati ya Mwenyezi Mungu na Mtume Wake, wala kati ya kile Mwenyezi Mungu anachosema na kile Mtume anachosema ﷺ. Wale wanaokataa Mtume na kuondoka mbali naye watarejeshwa kwa Mwenyezi Mungu ili waadhibiwe. Mtume hakutumwa kuwalazimisha watu kuamini au kukubali dini, wala kuwazuia wasifanye makosa au maasi ﷺ. Kufanya hivyo si sehemu ya majukumu yake, wala si ndani ya uwezo wake ﷺ.

Those who obey the Messenger obey God; there is no distinction, in this context, between God and His Messenger or between what God says and what the Messenger says. Those who reject the Messenger and walk away from him will be referred to God for punishment. The Messenger is not commissioned to compel people to believe or accept the faith, or to prevent them from committing errors or disobedience. To do so is not part of his brief nor is it within his power.

Hivyo, Qur'ani inasahihisha dhana ya Waislamu, ikithibitisha kwamba kila jambo hutokea kwa mapenzi ya Mungu na kwa qadari yake. Mema yote na maovu yote, kwa namna yoyote yanavyotazamwa, yanatoka kwa Mungu, kwa sababu hakuna jambo linalotokea, linalofanyika au linaloumbwa na mtu mwingine yeyote isipokuwa Mungu. Mema yote yanayowafikia watu yanatoka kwa Mungu, kwa kuwa ni matokeo ya amri yake na uongozi wake, na maovu yanayowapata watu yanatokana na wao wenyewe kuondoka katika uongozi wa Mungu.

Sūra inaendelea kuelezea, kwa kauli fupi, hali ya kundi lingine la Waislamu, au huenda ni kundi la wanafiki, ikiangazia kwa chuki kubwa vipengele vipya vya tabia zao. Hili pia linatolewa kama sehemu ya mchakato wa kuwaelimisha na kuwaongoza Waislamu wengine wote.

The sūrah goes on to portray, in brief statements, the state of another group of Muslims, or it may be a group of hypocrites, highlighting with such repugnance new aspects of their behaviour. This is also given as part of the process of educating and guiding the rest of the Muslims.

Nao husema, "Tunakutii," lakini wanapokuacha, baadhi yao hupanga kwa siri jambo tofauti na lile unalolisimamia. Lakini Mwenyezi Mungu anaandika yale wanayopanga kwa siri. Basi waache, na mtegemee Mwenyezi Mungu.

And they say, “We do obey you,” but when they leave you, some of them devise, in secret, something different from what you advocate. All the while God records what they thus devise in secret. Leave them, then, alone, and place your trust in God.

Mungu anatosha kuwa mlinzi. Je, basi hawataki kuutafakari Qur'ani?

Sufficient is God for a guardian. Will they not, then, try to understand the Qur’ān?

Lau lingekuwa linatoka kwa mwingine asiyekuwa Mungu, bila shaka wangeliona ndani yake mikinzano mingi! (Aya 81-82)

Had it issued from any but God, they would surely have found in it many an inner contradiction! (Verses 81-82)

Watu hawa wangeketi pamoja na Mtume wa Mwenyezi Mungu ﷺ, wakimsikiliza anaposoma Qur'ani, na mbele yake wangejibu kwa kusema: "Tunakutii." Wangesema hivyo bila kusita, bila masharti wala pingamizi. Lakini punde tu walipoondoka mbele ya Mtume ﷺ, baadhi yao wangebadilisha msimamo wao, kula njama za kutenda kinyume, na kutafuta namna ya kujiondoa katika wajibu wote.

These people would sit with God’s Messenger, listen to him as he recited the Qur’ān and respond in his presence by saying: “We do obey you.” They would say this without any hesitation, qualification or objection. But no sooner had they left the Messenger than some of them would change their position, conspire to act differently and seek to extricate themselves from all obligations.

Inawezekana pia kwamba Qur'ani inaeleza hali ya jumuiya ya Waislamu kwa ujumla, isipokuwa kundi fulani linalofuata mwelekeo tofauti. Hii ingemaanisha kwamba Waislamu, kwa ujumla, wangemjibu Mtume kwa kuthibitisha utii wao, lakini kundi fulani lingebadili msimamo wao mara tu wanapoondoka katika kampuni yake ﷺ. Picha inayojitokeza ni ya mgawanyiko dhahiri ndani ya safu za Waislamu. Watu hao kwa kweli waliingia katika safu za Waislamu, na tabia yao ilikuwa lazima iidhuru jumuiya nzima ya Waislamu wakati ilipokuwa ikipigania kwa bidii katika mipaka kadhaa.

Upatanifu na uthabiti wa Qur'ani ni mbinu dhahiri za usemi na mtindo wa kifasihi. Katika usemi na lugha ya binadamu, mtu hukutana na viwango mbalimbali vya ubora, nguvu, uwazi na ung'avu, pamoja na mabadiliko ya mara kwa mara ya hali ya kihisia.

The harmony and consistency of the Qur’ān are clear methods of expression and literary style. In human expression and language one comes across various levels of excellence, power, lucidity and brilliance, as well as constant fluctuation in mood.

Hili linaonekana wazi tunapochunguza kazi za mtu yeyote wa fasihi, mfikiri, msanii, mwanasiasa au kamanda wa kijeshi, n.k. Tofauti na kutofautiana ni sifa asili za usemi na tabia za binadamu.

This is clearly apparent when we examine the works of any literary personality, thinker, artist, politician or military commander, etc. Variation and inconsistency are inherent features of human expression and behaviour.

Ni kinyume kabisa kwa mtindo wa kifasihi wa Qur'ān. Ni wa kupendeza na thabiti.

The opposite is true of the Qur’ānic literary style. It is harmonious and consistent.

Ubora wa ajabu wa lugha ya Qur’ani hudumisha upeo na kiwango kile kile cha ukamilifu katika sehemu zake zote, bila mabadiliko wala kubadilika-badilika kunakojulikana katika lugha ya binadamu. Qur’ani hubeba alama ya asili yake, inaonyesha kwamba imetoka kwa Mungu, na inaelekeza kwa Muumba ambaye haathiriwi na mabadiliko wala hali.

The surpassing excellence of the language of the Qur’ān maintains the same scope and level of perfection throughout without any of the fluctuations or alterations known in human language. The Qur’ān carries the stamp of its origin, reflects the fact that it comes from God and points to the Creator who is not affected by changes and conditions.

Kamilifu na upatanifu kamili pia vinadhihirika katika ujumbe wa Qur’ani na mfumo unaoueleza. Ni ujumbe wa elimu na mwangaza kwa roho za binadamu na jamii. Ni mfumo wa kupanga na kuongoza shughuli za mtu binafsi na za pamoja za binadamu katika nyanja zote za maisha katika historia yote. Ni ujumbe wa kuongoza ufahamu wa binadamu wenyewe na kutumia uwezo wote wa binadamu kwa ajili ya kuuimarisha ufahamu huo. Ni mfumo wa kuratibu na kuoanisha watu wa jamii zote, vizazi vyote na hatua zote, pamoja na ulimwengu wanamoishi; kati ya maisha ya mwanadamu hapa duniani na Akhera. Pia unadhibiti matawi na matokeo yasiyohesabika ya uhusiano huo katika maisha ya kila mtu binafsi na maisha ya wanadamu wote kwa ujumla.

Perfect consistency and harmony are also manifested in the message of the Qur’ān and the system it outlines. It is a message of education and enlightenment for human souls and societies. It is a system of organisation and discipline for individual and collective human activity in all walks of life throughout history. It is a message for the guidance of human understanding itself and for the harnessing of all human faculties for the enhancement of that understanding. It is a system for co-ordinating and harmonising human beings of all societies, generations and phases and the world in which they exist; between man’s life here and in the hereafter. It also regulates the countless ramifications and consequences of that relationship in the life of every individual and the life of mankind as a whole.

Inafaa kwa wakati huu kutafakari kwa ufupi nafasi ya ufahamu wa kibinadamu kuhusiana na hoja hii mahsusi, na kuhusiana na dini kwa ujumla. Heshima ambayo Mwenyezi Mungu amewapa wanadamu katika muktadha huu haipaswi kuwashawishi wanadamu kuwa wenye kiburi au kuvuka mipaka salama. Akifanya hivyo, atapotea sana.

It may be useful at this point to reflect very briefly on the role of human comprehension with respect to this particular point, and with respect to religion as a whole. The honour God has granted to human beings in this context ought not to tempt man to become arrogant or exceed safe boundaries. If he does, then he will go too far astray.

Mawaidha haya ya Qur'ani, na upeo wake, mara nyingi yamekuwa yakieleweka vibaya. Baadhi ya wasomi Waislamu, wa zamani na wa sasa, wanafikia kiasi cha kuupa akili ya binadamu neno la mwisho katika ufafanuzi wa kanuni na misingi ya kidini, wakiinua hukumu ya mwanadamu hadi kufikia ile ya Mwenyezi Mungu Mtukufu, au wakimpa binadamu mamlaka yanayozidi sheria ya Mungu.

These Qur’ānic exhortations, and their scope, are so often misunderstood. Some Muslim intellectuals, past and present, go so far as to grant the human mind the privilege of the final word in the interpretation of religious rules and principles, elevating man’s judgement to that of God Almighty, or giving man an overriding authority over God’s legislation.

Ukweli ni tofauti kabisa. Akili ya mwanadamu ni uwezo mkubwa, unaoheshimiwa sana na Mwenyezi Mungu hata akaufanya kuwa njia ambayo kwayo mwanadamu hutambua kwamba Uislamu ni dini iliyoteremshwa na Mungu. Baadhi ya mambo ni rahisi kueleweka, na yenyewe peke yake ni ushahidi wa kutosha kwamba Uislamu unatoka kwa Mwenyezi Mungu.

The truth is rather different. The human intellect is a great faculty, so highly respected by God Almighty that He made it the means by which man recognises Islam as being a God-given religion. Certain phenomena arc easy to comprehend and they are, by themselves, sufficient evidence that Islam originates with God Almighty.

Mara mtu anapoelewa ukweli huu wa kina, hoja hiyo hiyo inamwongoza kukubali Uislamu kwa ukamilifu wake, iwe anaweza kutambua au kuelewa lengo lililofichika la kila kanuni yake au haweza. Kwa kuwa umetoka kwa Mungu, una lengo maalumu. Zaidi ya hayo, akili ya binadamu haishindani na Mungu. Hakika haina uwezo wa kuhukumu hekima ya Mungu, kwa sababu uwezo wake wa kufahamu ni mdogo. Haiwezi kuangalia swali lolote kutoka pembe zake zote, si kwa dakika moja wala kwa muda wote uliobaki.

Once man understands this profound truth, the same rationale leads him to accept Islam in its totality, regardless of whether or not he is able to identify or recognise the hidden purpose of its individual rules. Since it originates from God, it has a definite purpose. Furthermore, the human mind does not stand rival to God. It is certainly not qualified to judge God’s wisdom, because its capacity for comprehension remains limited. It cannot look at any question from all angles, neither for a single moment nor for the rest of time.

Sura sasa inaelezea kundi jingine, au labda inaelezea tu mwenendo mwingine wa kundi fulani la Waislamu. "Likifikia kwao jambo lolote la amani au la vita, wao huliweka wazi kwa kila mtu; lakini kama wangeliripoti kwa Mtume na kwa wale miongoni mwao wenye mamlaka, wale miongoni mwao wanaofanya kazi ya kukusanya habari wangelijua hilo. Lau si fadhila ya Mungu kwenu, na rehema Yake, karibu wote mngalimfuata Shetani, isipokuwa wachache." (Aya ya 83) Note: The Messenger in this verse is the Prophet Muhammad ﷺ, so the translation should read: Sura sasa inaelezea kundi jingine, au labda inaelezea tu mwenendo mwingine wa kundi fulani la Waislamu. "Likifikia kwao jambo lolote la amani au la vita, wao huliweka wazi kwa kila mtu; lakini kama wangeliripoti kwa Mtume ﷺ na kwa wale miongoni mwao wenye mamlaka, wale miongoni mwao wanaofanya kazi ya kukusanya habari wangelijua hilo. Lau si fadhila ya Mungu kwenu, na rehema Yake, karibu wote mngalimfuata Shetani, isipokuwa wachache." (Aya ya 83)

The sūrah now portrays another group, or perhaps it only describes another practice by a particular group of Muslims. “If any matter pertaining to peace or war comes to their knowledge, they make it known to all and sundry; whereas, if they would only refer it to the Messenger and to those from among them entrusted with authority, those of them who are engaged in obtaining intelligence would know it. Were it not for God’s bounty to you, and His grace, all but a few of you would certainly have followed Satan.” (Verse 83)

Maelezo haya yanahusu kundi fulani ndani ya jamii ya Waislamu ambalo lilikosa nidhamu, na lililodharau athari za uvumi katika kudhoofisha jamii, au madhara yake makubwa yanayoweza kutokea. Kundi hili halikuelewa kinachotokea, wala halikutambua uzito wa hali ilivyokuwa.

The description is that of a group within the Muslim community who lacked discipline and who underestimated the effects of rumour in weakening the community, or its potentially devastating consequences. This group were not in tune with what was happening and did not appreciate the seriousness of the situation.

Hawakuelewa jinsi neno la kawaida au kosa la ulimi linavyoweza kusababisha matokeo yasiyofikirika na yasiyoepukika kwa watu binafsi na jamii nzima.

They did not understand how a casual word or a slip of the tongue could lead to unimaginable and unavoidable repercussions for individuals and the whole society.

Labda kwa sababu hawakuhisi uaminifu kamili kwa jamii ya Waislamu, na kwa hiyo hawakujali athari za kuenea kwa uvumi mbaya kwa jamii hiyo, wakati wa vita na wakati wa amani.

Perhaps because they did not feel complete loyalty to the Muslim community and were, therefore, not concerned about the effects on it of the spread of malicious rumours at times of both war and peace.

Katika hatua hii, baada ya kufichua kwa kina kasoro zilizopo ndani ya jamii ya Waislamu ambazo zinaweza kuathiri uwezo wao wa kupigana na kuendesha mambo yao, sūrah inafikia kilele katika kuwahimiza Waislamu kupigana. Huku ikimwelekea Mjumbe wa Mwenyezi Mungu kwa amri ya kupigana, kuna pendekezo la kibinafsi la kutokatishwa tamaa na mashaka yoyote, kusitasita, usumbufu au vikwazo njiani, hata kama itampasa kupigana peke yake, kwa kuwa atawajibika kwa matendo na wajibu wake mwenyewe tu. Wakati huo huo, inawahimiza Waislamu kupigana, kuwapa faraja na matumaini ya ushindi kwani Mwenyezi Mungu, aliye na nguvu zaidi na mwepesi zaidi wa kuadhibu, atasimamia vita hivyo. "Basi pigana katika njia ya Mwenyezi Mungu; wewe hukalifishwa ila nafsi yako mwenyewe. Na wahimize Waumini. Huenda Mwenyezi Mungu akazuia nguvu za waliokufuru; na Mwenyezi Mungu ndiye mwenye nguvu zaidi, na ndiye mwenye adhabu kali zaidi." (Aya ya 84)

At this point, having relentlessly exposed the faults existing within the Muslim community that are liable to affect its ability to fight and conduct its affairs, the sūrah reaches a crescendo in urging the Muslims to fight. While addressing God’s Messenger with the order to fight, there is a personal recommendation not to be dissuaded by any dithering, hesitation, disruption or obstacles on the way, even if he had to fight alone, as he would only be accountable for his own actions and obligations. At the same time, it urges the Muslims to fight, giving them reassurance and a prospect of victory as God, who is stronger and swifter in punishment, will take charge of the battle. “Fight, then, in God’s cause, since you are responsible only for your own self and encourage the believers. God may well curb the might of the unbelievers; for God is the strongest in might, and in the ability to deter” (Verse 84)

Aya hii, pamoja na zile zilizotangulia, zinaonyesha sifa nyingi za jumuiya ya Waislamu wakati wa kushuka kwake, pamoja na sifa nyingi za binadamu katika kila zama.

This verse, together with the preceding ones, reveal many characteristics of the Muslim community at the time of revelation, as well as numerous features of human beings at all times.

I. Inaonyesha kutokuwa na mshikamano ndani ya jamii ya Waislamu na athari kubwa ya kusitasita, msukosuko na kukata tamaa juu yake; kiasi kwamba Mtume ﷺ anahimizwa kuchukua silaha na kupigana peke yake ikiwa ni lazima, akitimiza wajibu wake binafsi na kuendelea kuwahamasisha waumini kujiunga naye katika jihadi, iwe wameitikia au hawakuitikia. Ingawa haikuwa rahisi kwao wote kukataa kujiunga, kuuweka wazo hivi kunaonyesha ni kwa kiasi gani ni muhimu kusisitiza maagizo haya na kuwachochea Waislamu waitikie. Zaidi ya hayo, kauli hii pia inathibitisha ukweli wa msingi wa Kiislamu kwamba kila nafsi inawajibika kwa matendo yake yenyewe pekee.

Katika muktadha wa wito wa Mjumbe wa Mwenyezi Mungu kwa waumini wapiganie dini, kuelekea mwishoni mwa kifungu, na kutajwa kwa wale wanaokatisha tamaa na kuvunja ari ya kupigana, mwanzoni mwake, sura inatoa kanuni ya jumla kuhusu uombezi.

In the context of God’s Messenger’s exhortation to the believers to fight, towards the end of the passage, and the reference to those who discourage and dampen the spirit to fight, at its beginning, the sūrah states a general rule regarding intercession.

Kauli hii inadokeza maagizo, ushauri na ushirikiano. "Yeyote anayeshirikiana katika jambo jema atapata sehemu katika manufaa yake, na yeyote anayeshirikiana katika jambo baya atapata sehemu katika mzigo wake. Mungu anasimamia kila kitu." (Aya ya 85)

The statement implies instruction, advice and co-operation. “Whoever rallies to a good cause shall have a share in its [benefit], and whoever rallies to an evil cause shall have a share in its [burden]. God watches over everything.” (Verse 85)

Yeyote anayeshiriki katika kuhamasisha, kuhimiza na kuunga mkono wengine kupigana kwa ajili ya dini ya Mungu atapata sehemu yake ya thawabu ya kupigana na matokeo yake. Lakini wale wanaoeneza kukata tamaa na kuvunjika moyo watabeba jukumu la matokeo ya maneno yao ya kuhimiza. Neno la Kiarabu la kuua lililochaguliwa katika muktadha huu linaashiria uwajibikaji kwa matokeo pamoja na vitendo wenyewe.

Whoever participates in mobilising and encouraging and supporting others to fight for the cause of God will receive his due share of the reward for the fighting and its consequences. But those who promote demoralisation and discouragement will bear responsibility for the outcome of their exhortations. The Arabic term kill chosen in this context suggests liability for the consequences as well as the actions themselves.

Hii ni kanuni ya jumla, inayotumika kwa uombezi wa kheri na pia uombezi wa shari. Qur'ani mara nyingi huweka kanuni ya jumla kupitia majadiliano ya jambo maalum au tukio fulani, ikiunganisha mambo hayo mawili pamoja na kurejesha suala zima kwa Mwenyezi Mungu Mtukufu. Yeye ndiye chanzo cha kila kitu na chanzo cha nguvu zote, kama neno la Kiarabu linavyoonyesha katika ufafanuzi wa aya hiyo: "Mwenyezi Mungu anaangalia kila kitu." (Aya ya 85)

This is a universal principle, which applies to intercession for good or for evil. The Qur’ān often establishes a general principle through the discussion of a particular issue or event, linking the two together and referring the whole question to God Almighty. He is the source of everything and the source of all power, as the Arabic word used in commenting on the verse indicates: “God watches over everything.” (Verse 85)