Al-Nisa (Kupigania Wanaodhulumiwa) 95 - 104 - Katika Kivuli cha Qur'ani

Al-Nisa (Kupigania Wanaodhulumiwa) 95 - 104 - Katika Kivuli cha Qur'ani | Quran Course

Aya hii inahusiana sana na aya mbili zilizotangulia. Kwa kweli, inazikamilisha. Lau si kwamba tulitaka kuangazia mahusiano ya kimataifa kama yanavyofafanuliwa na Uislamu, tungezikusanya aya hizi tatu pamoja. Mada inayozungumziwa hapa ni uhamiaji kwenda katika ardhi ya Uislamu. Wale ambao walikuwa wameukubali Uislamu, lakini bado walibaki majumbani mwao katika ardhi ya vita, wanasisitizwa kwa nguvu kujiunga na jamii ya Waislamu huko Madina, ambayo ilikuwa ikijitahidi sana kwa ajili ya dini ya Mungu, ikitoa maisha na mali zao. Hapa wanatakiwa wazi kuacha nafasi zao zilizo na starehe zaidi huko Makka, ambako waliishi pamoja na familia zao na koo zao. Huenda hawa ndio waliofafanuliwa katika aya hizi kama "wanaobaki bila kuchukua hatua". Kwani hakuna Muislamu aliyekuwa "akibaki bila kuchukua hatua" huko Madina, isipokuwa wanafiki ambao hali yao ilijadiliwa kwa sauti tofauti kabisa katika kifungu kilichotangulia.

This passage is closely connected to the two passages that precede it. Indeed, it complements them. Had it not been for our concern to highlight international relations as outlined by Islam, we would have joined all three passages together. The subject matter here is migration to the land of Islam. Those who had accepted Islam, but who still remained in their homes in the land of war are strongly urged to join the Muslim community in Madinah which was striving hard for God’s cause, sacrificing their lives and possessions. They are clearly required here to abandon their relatively more comfortable positions in Makkah, where they lived with their families and clans. These were perhaps the ones who are described in these verses as “remaining passive”. For, there was no Muslim “remaining passive” in Madinah, other than the hypocrites whose situation was discussed in a totally different tone in the preceding passage.

Hoja hii ya kwanza inafuatwa na onyo kali kwa wale wanaobaki katika nchi ya kutokuamini. Wanafanya hivyo ingawa wanaweza kujiunga na jamii ya Waislamu, ambako wangeweza kuongeza nguvu ya Waumini. Hata hivyo, wanabaki salama majumbani mwao mpaka roho zao zitakapochukuliwa na malaika, bado wakiwa katika hali ya "kujidhulumu nafsi zao". Makazi yao ni Jahannamu, ambayo imeelezwa kuwa ni makazi mabaya.

This first point is followed by a stern warning to those who stay in the land of unfaith. This they do despite their ability to join the Muslim community where they can add to the strength of the believers. Nonetheless, they remain safe in their homes until their souls are gathered by the angels, still in a condition of “wronging themselves”. Their abode is hell which is described as an evil destination.

Following this, we have a guarantee from God to anyone who migrates to serve His cause. The guarantee is effected from the moment he leaves home, having no purpose other than joining the camp of believers. The guarantee deals with all the fears entertained by anyone who undertakes such a risky and costly adventure. It is clear that the sūrah follows the same thread of jihād, or striving for God's cause and migration by believers to join the ranks of those who are engaged in such striving. It also legislates for relations between the Muslim community and others who remain outside its land, including Muslims who have chosen not to migrate. Translation into Swahili: Baada ya hayo, kuna dhamana kutoka kwa Mwenyezi Mungu kwa yeyote anayehama kwa ajili ya kutumikia dini Yake. Dhamana hiyo inaanza kutumika tangu wakati anapoondoka nyumbani kwake, bila kuwa na lengo lingine lolote isipokuwa kujiunga na kambi ya waumini. Dhamana hiyo inashughulikia hofu zote zinazoweza kumjia mtu yeyote anayeanza safari hatari na yenye gharama kubwa kama hiyo. Ni wazi kwamba sura hii inafuata mkondo uleule wa jihadi, yaani kujitahidi kwa ajili ya kutetea dini ya Mwenyezi Mungu, na kuhama kwa waumini ili kujiunga na safu za wale wanaoshiriki katika juhudi kama hizo. Pia inaweka sheria za mahusiano baina ya jamii ya Kiislamu na wale wanaobaki nje ya ardhi yake, ikiwemo Waislamu waliochagua kutohama.

Kifungu hiki pia kinajadili swala katika hali ya hofu, iwe ni uwanjani vitani au njiani kuelekea nchi ya waumini. Kuzungumzia swala katika nyakati hizi za hatari kunaonyesha jinsi Uislamu unavyoichukulia swala kwa uzito mkubwa. Hali hii huleta utulivu wa kisaikolojia unaowawezesha waumini kukabiliana na hatari halisi zinazoletwa na maadui zao, ambao daima wako macho, wakijaribu kunyakua nafasi yoyote ya kupoteza umakini kwa upande wa Waislamu.

The passage also discusses prayer in a state of fear whether in the battlefield or on the way to the land of the believers. To speak about prayer at these critical times shows how seriously Islam views prayers. This creates a psychological state which enables believers to face the real dangers posed by their enemies who are always on the alert, trying to seize upon any lapse of concentration on the part of the Muslims.

Kifungu hiki kinamalizika kwa kauli yenye nguvu na athari kubwa, inayowahimiza waumini waendelee kujitahidi katika njia ya Mungu licha ya magumu yoyote wanayoweza kukabiliana nayo.

The passage ends with a strong, highly effective remark, encouraging the believers to continue to strive for God’s cause despite what they may face in the way of hardship.

Hili linakuja pamoja na maelezo wazi ya mtazamo wa Waumini na wa maadui zao: "Msidhoofike mioyo yenu katika kuwafuatia watu hao [maadui]. Ikiwa mnateseka, nao pia wanateseka kama nyinyi mnavyoteseka; na nyinyi mnatumaini kupokea kutoka kwa Mwenyezi Mungu yale wasiyoweza kuyatumaini. Mwenyezi Mungu ndiye Mjuzi, Mwenye hekima." (Aya ya 104)

This is coupled with a clear description of the believers’ mentality and that of their enemies: “Do not be faint of heart when you seek out the [enemy] host. If you happen to suffer pain, they also suffer pain as you do; while you hope to receive from God what they can never hope for. God is indeed All-Knowing, Wise.” (Verse 104)

Ni maelezo yanayoonyesha njia mbili na mbinu mbili ambazo hazina mahali pa kukutania. Kufuata njia ya imani kunamaanisha kujitahidi bila kuchoka, na kudharau shida na taabu yoyote. Waumini hawapaswi kusahau kwamba wale walio upande wa pili nao hupata maumivu na kukabiliwa na matatizo, lakini kile ambacho waumini wanatumaini kupokea kutoka kwa Mungu hakilinganishwi na kile ambacho wengine wanapokea.

It is a description showing two different ways and approaches that have no meeting point. To pursue the path of faith means to strive tirelessly, and to think little of any difficulty and hardship. Believers should not forget that those in the other camp also suffer pain and encounter difficulties, but what believers hope to receive from God is incomparable to what the others receive.

Katika mambo mbalimbali inayoyajadili na jinsi inavyoshughulikia nyanja tofauti, sehemu hii inatupa picha ya yale ambayo jamii ya Kiislamu iliyapitia wakati ilipokabiliana na matatizo ya kivitendo yaliyohusishwa na kuundwa kwake kama jamii tofauti na huru. Inatueleza mambo ya udhaifu wa kibinadamu, mabaki ya athari za zama za giza za zamani zilizokuwa karibu, na vipengele vingine vya asili ya binadamu na jinsi vilivyoigusa jamii mpya ya Kiislamu ilipoanza kutekeleza wajibu wake. Pia inaonyesha jinsi maumivu na taabu hizo zilivyoambatana na matumaini na hamu ya kutekeleza wajibu huo. Ni mbinu ya busara ya Kimungu inayohimiza matumaini hayo na kuchochea hamu hiyo, ikifanya kazi daima ya kuisafisha asili ya binadamu na kuiandaa kwa kazi yake kubwa.

In the various points it discusses and the way it deals with different aspects, this passage gives us a picture of what the Muslim community experienced as it faced the practical problems associated with its formation as a separate and independent community. It describes for us the elements of human weakness, the remaining influences of the dark, recent past and other aspects of human nature and their bearing on the new Muslim community as it undertook to fulfil its duties. It also shows how such pain and hardship are coupled with aspirations and eagerness to fulfil those duties. It is the wise, Divine approach that encourages such aspirations and urges such eagerness, working always to refine human nature and prepare it for its great task.

Yote haya yanadhihirika wazi katika maelezo ya hali ilivyokuwa, katika kuwatia moyo waumini, na katika kushughulikia hofu za kawaida na maumivu halisi aliyoyapata jamii ya Waislamu. Lakini pia yanaonekana wazi sana katika msisitizo unaowekwa juu ya kuhakikisha maandalizi na vifaa vinavyofaa kwa vita, hasa kwa sala, pamoja na bidii na tahadhari kamili. Mtazamo unaofaa kwa mapambano yanayokuja unaimarishwa zaidi na imani ambayo wahamiaji wanamtegemea Mungu, malipo yake kwa wale wanaojitahidi sana, na msaada kwa wale wanaoacha majumbani mwao kupigana kwa ajili ya dini yake. Hili linaimarishwa zaidi kwa kujua adhabu ya kudhalilisha aliyoiandalia makafiri.

All this comes out clearly in the description of the situation, the encouragement given to the believers and in dealing with natural fears and real pain suffered by the Muslim community. But it is also seen very clearly in the emphasis it lays on ensuring appropriate preparation and equipment for battle, particularly by prayer, as well as hard work and full alertness. A suitable mentality for the forthcoming struggle is further consolidated by the trust the migrants place in God, His reward for those who strive hard, and support for those who leave home to fight for His cause. This is strengthened even further by knowledge of the humiliating suffering He has prepared for the unbelievers.

Kifungu hiki pia kinatoa mfano mzuri sana wa jinsi Qur'ani inavyoshughulikia tabia ya binadamu, katika hali za nguvu na za udhaifu, na jamii ya binadamu, katika hatua zake za mwanzo za kuundwa na hatua zake za ukomavu. Tunaona jinsi inavyovuta kamba zote pamoja kwa wakati mmoja na katika aya moja. Jambo lenye umuhimu mkubwa katika muktadha huu ni jinsi Qur'ani inavyoijaza jamii ya Waislamu hisia za ubora juu ya maadui zao. Lakini wakati huo huo, inaihimiza jamii ya Waislamu iwe macho kila wakati, tayari kukabiliana na tishio lolote na hatari yoyote.

This passage also provides a very good example of how the Qur’ān deals with human nature in both situations of strength and weakness, and with the human community in both its stages of initial formation and maturity. We see how it pulls all the strings together at the same time and in the same verse. Of particular significance in this respect is how the Qur’ān fills the Muslim community with feelings of superiority over its enemies. But at the same time, it encourages the Muslim community to be always on the alert, ready to face any threats and dangers.

Zaidi ya hayo, inaitahadharisha juu ya upungufu na udhaifu wake, na inasisitiza kwa nguvu kwamba yaondolewe yote.

Furthermore, it alerts it to its shortcomings and weaknesses, strongly urging it to eliminate all these.

Ni mbinu ya ajabu, kamili na inayolingana kikamilifu na asili ya binadamu. Pia ni ya kustaajabisha kwa idadi ya mambo inayoyaunganisha pamoja ili kupata mwitikio kamili wa jumla na mtiririko mzuri wa mambo kwa ujumla. Kwa hakika, ni ubora wa mbinu ya Qur’ani ya kuelimisha jamii ya Kiislamu, pamoja na mpangilio bora wa kijamii inaouanzisha, ndio uliohakikisha utofauti wa ajabu wa jamii ya Kiislamu juu ya jamii nyingine. Ubora huu dhahiri uliipa jamii ya Kiislamu changa, licha ya hali zake ngumu na udhaifu wake wa mara kwa mara, uwezo wa kuzishinda jamii nyingine. Haikuwa ushindi wa kijeshi tu. Ilikuwa ushindi wa ustaarabu changa na wenye nguvu juu ya ustaarabu uliokuwa umezeeka. Ulikuwa ushindi wa mwisho wa mbinu mpya na mtindo mpya wa maisha. Ulitangaza mwanzo wa enzi mpya, binadamu mpya, na jamii mpya ya binadamu.

It is a remarkable method, complete and perfectly suited to human nature. It is also extraordinary in the number of strings it pulls together in order to get a holistic response and a fine overall tune. Indeed, it was the superiority of the Qur’ānic method of educating the Muslim community and the superior social organisation it establishes that has ensured the Muslim community’s remarkable distinction over other communities. This clear superiority gave the emerging Muslim community, despite its adverse circumstances and occasional weaknesses, the ability to overwhelm other communities. It was not merely a military victory. It was the triumph of a young, vigorous civilisation over one that had grown old. It was the ultimate victory of a new method and way of life. It heralded the beginning of a new era, a new human being, and a new human community.

Waumini walio kaa nyumbani bila kwenda vitani, isipokuwa wenye ulemavu, hawalingani na wale wanaopigana jihadi katika njia ya Mwenyezi Mungu kwa mali zao na nafsi zao. Mwenyezi Mungu amewapandisha daraja wale wanaopigana jihadi kwa mali zao na nafsi zao juu zaidi ya wale wanaokaa nyumbani. Kwa wote Mwenyezi Mungu ameahidi wema mkubwa, lakini Mwenyezi Mungu amewapendelea wale wanaopigana jihadi kuliko wale wanaokaa nyumbani kwa thawabu kubwa:

Those of the believers who remain passive, other than the disabled, are not equal to those who strive hard in God’s cause with their possessions and their lives. God has exalted those who strive hard with their possessions and their lives far above the ones who remain passive. To each God has promised the ultimate good, yet God has preferred those who strive hard over those who remain passive with a mighty reward:

digrii za heshima, msamaha wa dhambi na neema Yake. Mwenyezi Mungu ni Mwingi wa kusamehe, Mwenye rehema. (Aya 95-6)

degrees of honour, forgiveness of sins and His grace. God is Much-Forgiving, Merciful. (Verses 95-6)

Taarifa hii inashughulikia hali maalum ndani ya jamii ya Kiislamu, ambapo baadhi ya watu walionyesha kutokuwa tayari kutimiza wajibu unaohitajika katika kujitahidi kwa ajili ya njia ya Mungu, unaohitaji kutoa kafara ya mali na maisha. Hii huenda ikawa ni rejea kwa wale waliopendelea kubaki majumbani mwao badala ya kuhama kwenda Madina, ili waweze kushikilia mali na vitu vyao. Makafiri hawakumruhusu yeyote aliyehamia Madina kuchukua sehemu yoyote ya mali yao. Ilibidi waache mali zao zote. Wengine huenda walipendelea kubaki majumbani ili kujiepusha na shida na hatari za kuhama. Mara chache makafiri waliwaruhusu Waislamu kuhama. Katika visa vingi, waliwafunga gerezani na kuwatendea vibaya, au, kwa usahihi zaidi, waliongeza unyanyasaji wao pale walipodhani kuwa walikusudia kuondoka. Tunaegemea zaidi kwenye mtazamo huu kuhusu kile kinachomaanishwa na rejea ya wale waumini wanaobaki "wasiochukua hatua". Inaweza pia kurejelea baadhi ya watu ndani ya jamii ya Kiislamu ambao hawakuonyesha kwa hiari utayari wao wa kutoa mali zao na maisha yao kwa ajili ya njia ya Mungu. Hili bila shaka linawaondoa wanafiki waliotajwa katika kifungu kilichotangulia na ambao walijaribu kuwazuia Waislamu kujitahidi kwa ajili ya njia ya Mungu. Maelezo haya yanaweza kumaanisha makundi yote mawili katika nchi zote mbili ambao hawakuwa tayari kutoa dhabihu zinazohitajika.

This statement addresses a special case within the Muslim community wherein some elements had demonstrated their reluctance to meet the obligations required in striving for God’s cause, requiring sacrifice of both possessions and lives. This may be a reference to those who preferred to stay at home and not migrate to Madinah, so that they could hold on to their property and possessions. The unbelievers did not allow anyone who migrated to Madinah to take any part of their wealth. They had to abandon all their possessions. Others may have preferred to stay at home to spare themselves the hardship and risks of migration. Rarely did the unbelievers allow the Muslims to migrate. In the majority of cases, they imprisoned and ill-treated them, or, more accurately, they intensified their ill-treatment when they suspected that they intended to leave. We are more inclined to this view with regard to what is meant by the reference to those believers who “remain passive”. It may also refer to some people within the Muslim community who did not readily show their willingness to sacrifice their possessions and their lives for God’s cause. This obviously excludes the hypocrites who were mentioned in the preceding passage and who tried to dissuade the Muslims from striving for God’s cause. The description could mean both groups of people in both lands who were not ready to make the necessary sacrifices.

Ingawa aya hii inashughulikia kisa maalum, imetolewa kwa namna ya kanuni ya jumla isiyofungwa na wakati maalum wala jamii maalum. Basi, kilichomo katika aya hii ni kanuni inayoeleza jinsi Mwenyezi Mungu anavyowaona Waumini wakati wowote na mahali popote. Tofauti inawekwa wazi kati ya Waumini wa kweli na wale wanaobaki kando, wasiokuwa tayari kujitolea wenyewe au mali zao kwa ajili ya njia ya Mwenyezi Mungu, ilhali hawana ulemavu wowote unaowazuia kushiriki katika jihadi na kutoa dhabihu zinazohitajika. Hao kwa hakika si sawa na wale wanaojitokeza na kufanya bidii kwa kila wanachokimiliki.

Although this verse addresses a special case, it is phrased in the form of a general principle that is not restricted to a particular time or a particular community. What we have in this verse, then, is a principle, describing how God views the believers at any time or place. A distinction is clearly made between true believers and those who remain passive, reluctant to sacrifice themselves or their possessions for God’s cause despite having no disability to prevent them from joining in the jihād and making the necessary sacrifices. These are certainly unlike those who come forward and strive hard with all they have.

Kanuni hii imetajwa kwa maneno ya jumla kabisa: "Miongoni mwa waumini, wale wanaokaa bila kushiriki, isipokuwa walemavu, hawalingani na wale wanaojitahidi kwa bidii katika njia ya Mungu kwa mali zao na nafsi zao." (Aya ya 95) Kisha inafuatiwa na ufafanuzi ambao hauachi nafasi yoyote ya utata: "Mungu amewatukuza wale wanaojitahidi kwa bidii kwa mali zao na nafsi zao juu zaidi kuliko wale wanaokaa bila kushiriki." (Aya ya 95)

The principle is stated in the most general of terms: “Those of the believers who remain passive, other than the disabled, are not equal to those who strive hard in God’s cause with their possessions and their lives.” (Verse 95) This is followed by a clarification which leaves no room whatsoever for ambiguity: “God has exalted those who strive hard with their possessions and their lives far above the ones who remain passive.” (Verse 95)

Mtume ﷺ anatupa hisia ya maana halisi ya tofauti hii ya cheo.

The Prophet gives us a feeling of what this distinction in rank actually means.

Wote al-Bukhari na Muslim wanasimulia, kwa mapokezi ya Abū Sa`īd al-Khudrī, kwamba Mjumbe wa Mungu (amani iwe juu yake) alisema: "Mbinguni kuna madaraja mia moja ambayo Mungu amewaandalia wale wanaojitahidi sana kwa ajili ya dini Yake. Umbali kati ya kila daraja mbili ni sawa na umbali kati ya ardhi na mbingu." `Abdullāh ibn Mas`ūd, Maswahaba wa Nabii, amenukuu kwamba yeye alisema: "Yeyote anayerusha mshale [kwa ajili ya kutetea dini ya Mungu] atalipwa kwa kupandishwa daraja moja." Mtu mmoja alimuuliza maana yake ni nini kwa neno daraja? Akajibu: "Hakika si sawa na hatua ndani ya nyumba ya mama yako. Kati ya kila daraja mbili kuna miaka mia moja." Sasa, katika zama zetu za kisasa, tunapojua kidogo kuhusu umbali unaotenganisha sayari katika ulimwengu, na kuelewa kwamba inachukua mamia ya miaka ya mwanga kwa miale ya nuru kusafiri kutoka nyota moja hadi sayari moja, huenda tunaweza vizuri zaidi kufikiria umbali ambao Nabii ﷺ anaurejelea. Maswahaba wa Nabii ﷺ waliposikia kauli hizi walimwamini bila shaka yoyote. Sisi bila shaka tunaamini ukweli wa maneno yake, pamoja na kwamba sasa tuko katika nafasi bora zaidi ya kuelewa maana ya umbali huu.

Both al-Bukhārī and Muslim relate, on the authority of Abū Sa`īd al-Khudrī, that God’s Messenger (peace be upon him) said: “There are one hundred ranks in heaven which God has prepared for those who strive hard for His cause. The distance between each two ranks is equal to the distance between the earth and the heavens.” `Abdullāh ibn Mas`ūd, a Companion of the Prophet, quotes him as saying: “He who throws an arrow [to serve God’s cause] will be recompensed for it with the advancement of one rank.” One man asked him what he meant by a rank? He answered: “It is certainly unlike a step in your mother’s home. Between each two ranks is a hundred years.” Now that we, in our modern times, know something of the distances which separate planets in the universe, and understand that it takes hundreds of light years for the rays of light to travel from one star to one planet, we are perhaps better able to imagine the distances to which the Prophet alludes. The Prophet’s Companions who heard him making these statements believed him without question. We obviously believe in the truthfulness of his words in addition to our being in a better position now to understand what these distances mean.

Baada ya kueleza kwamba kuna tofauti miongoni mwa waumini kati ya wale wanaobaki tu bila kushiriki na wale wanaojitahidi sana katika njia ya Mwenyezi Mungu kwa mali zao na nafsi zao, aya hii ya Qur'ani inasema kwamba Mwenyezi Mungu ameahidi malipo makubwa kwa wote wawili.

Having stated that there is a distinction among the believers between those who remain passive and those who strive hard in God’s cause with their possessions and their lives, this Qur’ānic verse states that God has promised a great reward for both:

"Kila mmoja Mwenyezi Mungu amemwahidi wema wa mwisho." (Aya ya 95) Ukweli wa kumwamini Mwenyezi Mungu wenyewe una thamani yake ambayo haipaswi kudharauliwa. Hata hivyo, waumini wana daraja zao kulingana na utayari wao wa kutekeleza wajibu wa imani, hasa kuhusu kujitolea nafsi na mali. Ni kauli hii ya mwisho inayotuambia kwamba wale wanaobaki bila kushiriki si wanafiki. Ni kundi la waumini wema ambao wamechukua nafasi zao pamoja na Waislamu wengine lakini wamekuwa wazembe kuhusu wajibu huu hasa. Wanahimizwa hapa kushinda uzembe wao, kwa kuwa wao ni waumini wa kweli.

“To each God has promised the ultimate good.” (Verse 95) The very fact of believing in God has its value which must not be underestimated. Nevertheless, the believers have their ranks according to their willingness to fulfil the duties of faith, especially in respect of sacrifice of self and property. It is this last statement which tells us that those who remain passive are not the hypocrites. They are a group of good believers who have taken their positions alongside the other Muslims but have been complacent with regard to this particular duty. They are urged here to overcome their complacency, since they are genuine believers.

Hii inafuatiwa na kurudia kwa kanuni ya awali, ambayo hapa inathibitishwa upya na kupanuliwa kwa lengo la kuhamasisha kutafuta thawabu kubwa iliyoahidiwa kwa wale wanaojitahidi kwa bidii: "Hata hivyo, Mwenyezi Mungu amewapendelea wanaojitahidi kwa bidii kuliko wale wanaokaa bila kufanya kitu kwa malipo makubwa: daraja za heshima, msamaha wa dhambi na neema Zake."

This is followed by a restatement of the original principle which is here reaffirmed and expanded by way of encouragement to seek the great reward which is promised to those who strive hard: “Yet God has preferred those who strive hard over those who remain passive with a mighty reward: degrees of honour, forgiveness of sins and His grace.

Mungu ni Mwingi wa Msamaha, Mwenye Rehema." (Aya 95-6)

God is Much-Forgiving, Merciful.” (Verses 95-6)

Wale wanaofanya bidii kwa ajili ya dini ya Mungu wana uhakika, kwa ahadi ya Mungu, wa kupata utukufu wa kweli, ilhali wale wanaobaki bila kujishughulisha hawawezi kutamani jambo kama hilo.

Those who strive hard for God’s cause are certain, by God’s promise, to achieve real glory, while those who remain passive cannot aspire to anything similar.

Zaidi ya hayo, matarajio ya thawabu kubwa, msamaha wa dhambi kutoka kwa Mungu na rehema nyingi yanapandishwa juu. Haya yote yanaashiria mambo mawili muhimu.

Moreover, the prospect of great reward, the forgiveness of sins by God and abundant mercy is raised high. All this points to two important facts.

Jambo la kwanza ni kwamba aya hizi zilihusu matukio halisi ndani ya jamii ya Waislamu. Hili linapaswa kutufanya tuwe na ufahamu zaidi wa tabia ya mwanadamu. Mtu binafsi au jamii inaweza kufikia kiwango cha juu cha imani, lakini bado inahitaji kujaliwa mara kwa mara ili kushughulikia udhaifu wowote au uzembe unaoweza kuzuia kutekeleza wajibu, hasa wajibu wa kujitahidi kwa bidii kutumikia kazi ya Mwenyezi Mungu kwa kujitolea kikamilifu, kwa kutoa uhai na mali. Hisia kama hizo za udhaifu, uzembe au kushindwa kujitokeza kwa huduma ya kujitolea zinaweza kumpata mtu au jamii, lakini hazipaswi kutufanya tupoteze matumaini ya kuitikia kwao vyema baadaye, wala kutufanya tuwadharau. Mradi uaminifu na nia ya dhati ya kubaki pamoja na jamii ya Waislamu na kushughulika kwa njia chanya na Mungu vipo, hatupaswi kuwakatia tamaa. Hata hivyo, hatuwezi kukubali tu kwamba udhaifu, uzembe na kushindwa huko ni sehemu ya tabia ya mwanadamu bila kufanya jambo lolote kulihusu.

The first is that these verses were dealing with real cases within the Muslim community. This should make us better aware of human nature. An individual or a community may achieve a high standard of faith, but remain, nevertheless in need of constant care to deal with any weakness or complacency which may hamper the fulfilment of duties, especially those of striving hard to serve God’s cause with complete dedication, sacrificing life and wealth. That such feelings of weakness, complacency or failure to come forward with dedicated service should overtake a person or a community need not cause us to lose hope of their positive response later on or make us look down on them. As long as sincerity and serious willingness to remain with the Muslim community and to deal positively with God remain, we must not give up on them. Yet we cannot just accept that such weakness, complacency and failure are part of human nature without doing anything about it.

Bado tunapaswa kuihamasisha tabia hiyo itafute yaliyo tukufu na ifikie kiwango cha juu kabisa. Hamasisho kama hilo linaweza kuchukua njia na namna zote zinazowezekana, kama tunavyoona katika mbinu ya Qur’ani, ambayo yenyewe inadhihirisha hekima ya Mwenyezi Mungu.

We still have to motivate that nature to seek the sublime and to reach for the highest standard. Such motivation can take all possible ways and forms as we see in the Qur’ānic method that, itself, reflects Divine wisdom.

Jambo jingine ni thamani ambayo Uislamu unaipa juhudi ya kujitahidi kutumikia sababu ya Mwenyezi Mungu, na yale ambayo hilo linaweza kuhusisha, yakiwemo kutoa mali na kutoa uhai. Mwenyezi Mungu anaipa thamani kubwa namna hii kwa sababu anajua kikamilifu maana ya utumishi huo wa kujitolea katika uhalisia, na anajua asili ya binadamu pamoja na asili ya nguvu ambazo daima ni maadui wa Uislamu.

The other fact is the value which Islam assigns to striving hard to serve God’s cause and what that may involve of sacrificing wealth and life. God gives it such a high value because He is fully aware of what such a dedicated service means in practical terms and He knows human nature and the nature of the forces which are always hostile to Islam.

Jihadi, au kujitahidi kwa bidii katika njia ya Mwenyezi Mungu, haikuwa jambo la kubahatisha lililohusu kipindi maalum ambacho Uislamu ulijitokeza. Ni hitaji la kudumu, lililomo katika asili ya imani ya Kiislamu. Baadhi ya watu, wakiathiriwa na hali iliyokuwepo wakati ambapo himaya kubwa zilitawala dunia, wamekosea kwa kueleza maoni kwamba Waislamu wa mwanzo walidhani ilikuwa ni lazima kwao kuwa na nguvu kweli kweli, kwa maana ya kijeshi. Maoni kama haya yanaonyesha, angalau kusema kidogo, kwamba hawakuelewa kabisa asili halisi ya Uislamu.

Jihād, or striving hard in God’s cause, was not something accidental to the particular period which witnessed the advent of Islam. It is a permanent need, inherent in the nature of the Islamic faith. Some people, influenced by the existing situation when great empires ruled the world, have mistakenly expressed the view that the early Muslims thought that it was essential for them to be truly powerful, in a military sense. Such views betray, to say the least, a total failure to understand the true nature of Islam.

Ikiwa jihadi ingekuwa ni maendeleo ya bahati nasibu, yaliyosababishwa na hali za muda, basi isingestahili maelezo marefu kiasi hiki katika sura na aya nyingi za Qur'ani na Sunnah, wala isingeshughulikiwa kwa mtindo wa msisitizo mkubwa kiasi hiki. Mtume ﷺ asingetoa kauli pana kiasi hiki, iliyoelekezwa kwa kila Mwislamu katika kila kipindi cha historia, maadamu maisha ya binadamu yanaendelea duniani: "Yeyote asiyeshiriki katika kampeni ya jihadi, au angalau asiyekusudia kushiriki, hadi mwisho wa maisha yake, anakufa akiwa na tawi moja la unafiki." Ni kweli kwamba Mtume ﷺ aliwarudisha baadhi ya watu waliotaka kujiunga na kampeni za jihadi kwa sababu ya hali zao maalum za kifamilia. Imepokewa kwa usahihi, kwa mfano, kwamba mwanamume mmoja alimtaka Mtume ﷺ ruhusa ya kwenda jihadi. Mtume ﷺ alimuuliza kama wazazi wake walikuwa hai. Mwanamume alipojibu kwa uthibitisho, Mtume ﷺ alimwambia: "Nenda ukajitahidi sana katika kuwatumikia." Hata hivyo, hili lilikuwa tukio la kipekee la mtu mmoja, ambalo halipingani na kanuni ya jumla. Kumtoa mtu mmoja katika jeshi hakudhoofishi jeshi hilo. Mtume ﷺ daima alikuwa akijua hali za Maswahaba wake. Huenda alijua vya kutosha kuhusu hali maalum za kifamilia za mwanamume huyo, hivyo kumpa agizo hili kulikuwa na sababu za kutosha.

Had jihād been an accidental development, necessitated by temporary circumstances, it would not have merited such a lengthy exposition in a large number of sūrahs and passages in the Qur’ān and the Sunnah and it would not have been treated in such an emphatic style. The Prophet would not have made such a comprehensive statement, addressed to every Muslim in every period of history, as long as human life on earth continues. “He who does not take part or at least contemplates taking part in a campaign of jihād until the end of his life meets his death holding to a branch of hypocrisy.” It is true that the Prophet turned back certain individuals who wanted to join jihād campaigns because of their particular family situation. It is authentically reported, for example, that a man sought the Prophet’s permission to go on jihād. The Prophet asked him whether his parents were alive. When the man answered in the affirmative, the Prophet said to him: “Go and strive hard in their service.” This, however, was an individual case that does not contradict the general rule. For one man to be withdrawn from an army does not weaken that army. The Prophet was always aware of the circumstances of his Companions. He might have known enough of the particular family circumstances of that man to warrant giving him this directive.

Dhana ya kwamba jihadi ilikuwa jambo la kubahatisha tu lililohusiana na hali fulani katika mahali fulani, na kwamba hali hiyo haipo tena, haipaswi kamwe kufanywa. Si kweli kwamba Uislamu unapenda kuchomoa upanga wake na kukata vichwa vya watu kwa upanga huo. Hali halisi za maisha zinaulazimu Uislamu kuwa na upanga wake ukiwa umechomolewa na kuwa tayari daima na kuwa makini. Mungu anajua kwamba wale walio na mamlaka ya kutawala ni maadui wa Uislamu, na kwamba daima watajaribu kupinga, kwa sababu Uislamu unaonyesha njia na mbinu tofauti na zao.

The assumption must never be made that jihād was only incidental to a particular situation in a particular place, and that that situation no longer exists. It is not that Islam loves to draw its sword and chop off people’s heads with it. The hard facts of life compel Islam to have its sword drawn and to be always ready and careful. God knows that those who hold the reigns of power are hostile to Islam and that they will always try to resist it, because it points to a way and a method different from theirs.

Hii haihusu kipindi fulani cha historia ya zamani. Inahusu hali ya leo na kesho, katika kila mahali na katika vizazi vyote.

This does not apply to a particular period of past history. It applies to the situation today and tomorrow, in all places and throughout all generations.

Mungu pia anajua kwamba uovu una kiburi na hauwezi kamwe kuwa wa haki. Hauwezi kuruhusu mbegu za wema zikue. Haijalishi wafuasi wa wema wanatumia mbinu za amani gani, ukweli wa wema kuanza kukua wenyewe unaleta tishio kwa uovu. Kuwepo kwa ukweli pekee kunahatarisha uongo. Uovu utaelekea daima kuwa wa uchokozi na kujilinda kwa kujaribu kuukandamiza ukweli, bila kusita kutumia nguvu za kikatili. Hii ni sehemu ya maumbile, si jambo la kubahatisha katika hali fulani maalum.

God also knows that evil is arrogant and can never be fair. It cannot allow the seeds of goodness to grow. It does not matter which peaceful tactics the advocates of goodness adopt, the very fact that goodness begins to grow represents a threat to evil. The very existence of the truth endangers falsehood. Evil will always tend to be aggressive and to defend its existence by attempting to smother the truth, never hesitating to use brute force. This is part of nature, not something incidental to a particular situation.

Kwa hiyo, jihadi, katika kila namna yake, ni jambo la lazima. Ni lazima ianze katika nyoyo za watu na kisha ijitokeze katika ulimwengu halisi. Hili linaonyesha njia ya kukabiliana kwa lazima kati ya uovu wenye silaha na wema wenye silaha. Vikosi vya upotofu, pamoja na idadi yao kubwa na silaha nzito, lazima vipingwe kwa vikosi vya wema vilivyo na vifaa vinavyostahili.

Hence, jihād, in every form, is essential. It must start in people’s hearts and emerge into the real world. This points the way to the inevitable confrontation between armed evil and armed goodness. The forces of falsehood, in their great numbers and heavy armament, must be countered with the properly equipped forces of goodness.

Vinginevyo ingekuwa hali ya kujiua au hali isiyo na uzito. Mitazamo yote miwili haifai kwa waumini. Maandalizi sahihi kwa ajili ya kukabiliana kwa uzito yanahitaji kutoa mali na maisha, kama Mungu alivyowataka waumini wafanye, akinunua vitu hivi vyote kutoka kwao kwa malipo ya kuwaingiza peponi. Yeye huwapa ama ushindi au ushahidi wa kufa shahidi. Hayo yote yako ndani ya mamlaka yake, na hufanya uamuzi wake kwa msingi wa hekima yake. Kwa upande wao, amewaahidi moja kati ya mafanikio mawili bora. Watu wote hufa wakati wao unapofika, lakini ni wale wanaopigania sababu ya Mungu pekee ndio wanaoweza kuwa mashahidi.

Otherwise it would be a suicidal situation or one that is lacking seriousness. Either attitude is unbecoming of believers. Proper preparation for a serious confrontation requires sacrificing possessions and lives, as God required the believers to do, purchasing all these from them in return for admitting them into heaven. He either gives them victory or martyrdom. It is all within His prerogative and He makes His decision on the basis of His wisdom. As for them, He has promised them one of the two best achievements. All people die when the time comes, but only those who fight for God’s cause can be martyrs.

Kuna kanuni kadhaa za msingi ambazo juu yake imejengwa misingi ya imani ya Kiislamu, mbinu yake ya vitendo na mwelekeo wake wa utekelezaji. Kanuni hizi hazihusiani na mabadiliko ya hali na mazingira. Waumini hawapaswi kuzipuuza wala kuzidharau katika hali yoyote ile. Mojawapo ya kanuni hizi ni jihadi, yaani kujitahidi kwa bidii kwa ajili ya kusimamia haki ya Mungu na chini ya bendera Yake. Ndiyo inayomletea shahidi cheo cha ushahidi kwa yule anayeanguka vitani. Hao ndio mashahidi pekee wanaotukuzwa na Mungu.

There are a number of basic principles upon which the foundation of the Islamic faith, its practical method and line of action are built. These have nothing to do with changing circumstances. They must not be overlooked or underestimated by believers in any situation. One of these principles is jihād, or striving hard for God’s cause and under His banner. It is the one that earns martyrdom for the one who falls in combat. They are the only martyrs honoured by God.

Sura hii kisha inachunguza hali ya wale wanaobaki kimya, wanaokaa katika nchi ya kutokuamini badala ya kuhama kwenda nchi ya Uislamu. Sababu zao za kubaki nyuma ni kulinda mali zao na maslahi yao, au udhaifu uliomo ndani yao unaowafanya wasiwe tayari kuchukua kazi ngumu ya kuhama. Kama wangekuwa tayari kujitolea, wangeweza kuhama, lakini wanabaki hapo hadi malaika wanapoagizwa kuwakusanya kwa kifo. Hapa wanaelezewa kwa namna ya kuwadharau, na hilo lingetosha kumchochea kila mmoja wao akimbie nchi ya uovu ili ajiunge na safu za waumini.

The sūrah then examines the case of those who remain passive, staying in the land of unfaith instead of migrating to the land of Islam. Their motives for so staying behind are to look after their property and interests, or an inherent weakness which makes them unwilling to undertake the arduous task of migration. Had they been willing to sacrifice, they would have been able to migrate, but they stay put until the angels are instructed to gather them in death. They are portrayed here in a derogatory way, which should have been enough to motivate any one of them to flee from the land of evil to join the ranks of the believers.

Kwa wale ambao malaika huwachukua roho zao wakiwa bado wanajidhulumu nafsi zao, malaika watasema: “Mlikuwa katika hali gani?” Watajibu: “Tulikuwa tumedhulumiwa katika ardhi.” (Malaika) watasema: “Je, ardhi ya Mwenyezi Mungu haikuwa pana vya kutosha ili mhame na kwenda kuishi mahali pengine?” Hao makazi yao yatakuwa Jahannamu, na hayo ni marejeo mabaya kabisa. Isipokuwa wanaume, wanawake, na watoto ambao, kwa kweli hawana uwezo, hawawezi kupanga chochote wala hawapati njia. Hao huenda Mungu akawasamehe, kwani Mungu ni Mwingi wa kusamehe, Mwingi wa msamaha. (Aya 97-99)

To those whom the angels gather in death while they are still wronging themselves, the angels will say: “What were you doing?” They will answer: “We were oppressed on earth.” (The angels) will say: “Was not God’s earth so spacious that you might have migrated to settle elsewhere?” Such will have their abode in Hell, a certainly evil end. Excepted are the men, women, and children who, being truly helpless, can devise nothing and can find no way. These God may well pardon, then, for God is indeed most Lenient, Much-Forgiving. (Verses 97-99)

Aya hizi zinazungumzia hali halisi iliyokuwepo huko Makka na sehemu nyingine za Rasi ya Arabia baada ya kuhama kwa Mtume ﷺ na kuanzishwa kwa dola ya Kiislamu. Kulikuwa bado na baadhi ya Waislamu waliobaki nyuma, wasiokuwa tayari kutoa mali na maslahi yao, kwa sababu makafiri hawakuwaruhusu wale waliohama kuchukua mali yoyote pamoja nao. Baadhi yao huenda waliogopa madhara ya kuhama, kwa kuwa makafiri walikuwa macho kila wakati, wakijaribu kumrudisha Muislamu yeyote aliyetaka kuondoka kwenda Madina. Lakini wengine walikuwa dhaifu mno kuweza kuhama. Miongoni mwao walikuwamo wazee, wanawake, na watoto ambao hawakuweza kupata njia ya kutoroka.

These verses are speaking of a real situation that existed in Makkah and elsewhere in the Arabian peninsula after the Prophet’s migration and the establishment of the Islamic state. There were still some Muslims who stayed behind, unwilling to sacrifice their property and interests because the unbelievers did not allow those who migrated to take any possessions with them. Some of them might have feared the consequences of migration, because the unbelievers were ever watchful, trying to turn hack any Muslim who sought to leave for Madinah. Some, however, were too weak to migrate. Among them were the elderly, women, and children who could not find a way of escape.

Kwa kuwa washirikina hawakuweza kumkamata Mtume na Maswahaba zake walipohama kwenda Madina, wala hawakuweza kuzuia kuanzishwa kwa dola ya Kiislamu, walizidisha mateso kwa wale Waislamu waliobaki nyuma, hasa pale dola mpya ya Kiislamu ilipoanza kukamata misafara ya biashara ya Quraysh. Waislamu walipopata ushindi mkubwa huko Badr, washirikina wa Makka waliongeza mateso dhidi ya Waislamu waliobaki, wakijaribu kuwalazimisha warejee kwenye ibada ya masanamu. Baadhi yao walikubali shinikizo hilo, wakihisi kulazimika angalau kujifanya kuwa hawakuwa tena Waislamu, na kushiriki pamoja na washirikina katika matendo yao ya kishirikina. Unafiki huu wa kujifanya kuwa wameukataa Uislamu uliruhusiwa kwao wakati hawakuwa na dola ambayo wangeweza kuhamia. Hata hivyo, baada ya kuanzishwa kwa dola hiyo, kujifanya kama hivyo hakukubaliwa tena, hasa pale njia za kuhama zilipopatikana. Kuhama kuliwawezesha kutangaza kwamba wao ni Waislamu na kuishi kulingana na misingi ya imani.

Unable to seize the Prophet and his Companions when they migrated to Madinah and unable to prevent the establishment of the Muslim state, the unbelievers turned the screw on those Muslims who stayed behind, especially when the new Muslim state began to intercept the Quraysh’s trade caravans. When the Muslims were able to score their resounding victory at Badr, the unbelievers in Makkah escalated their torture of those Muslims who were left behind, trying to force them to return to idol worship. Some of them succumbed to the pressure, feeling compelled to at least pretend that they were no longer Muslims and taking part with the unbelievers in their idolatrous practices. This facade of having rejected Islam was permitted them when they had no state to which they could migrate. However, after the establishment of that state, such pretence was no longer acceptable and especially when the means to migrate were available. Migration enabled them to declare that they were Muslims and to live according to the principles of faith.

Aya hizi ziliteremshwa kushughulikia kisa hicho mahsusi. Zinawaelezea watu ambao hawakuwa tayari kuhama kwa mojawapo ya sababu zilizotajwa hapo juu kuwa ni "wanaojidhulumu nafsi zao."

These verses were revealed to address that particular case. They describe the people unwilling to migrate for one of the above reasons as “wronging themselves”.

Hakika wamejidhulumu wenyewe kwa kujinyima fursa ya kuishi katika ardhi ya Uislamu, ambako wangeweza kufurahia maisha safi, yenye afya na yenye baraka, yasiyo na shinikizo lolote. Badala yake, walichagua kuishi katika udhaifu na kuteseka kwa mateso. Zaidi ya hayo, aya hizi zinawaonya kwamba makazi yao yatakuwa Jahannamu, na zinaieleza kuwa "mwisho mbaya kabisa". Hii inaashiria kwamba kauli hii mahsusi inawahusu wale waliorejea nyuma kutoka Uislamu huko Makka.

They have indeed done themselves a great wrong by depriving themselves of the opportunity to live in the land of Islam where they could enjoy a clean, healthy, blessed life, free from all pressures. Instead, they chose to live in weakness and to suffer persecution. Moreover, these verses warn them that their abode will be Hell, and describe it as “a certainly evil end”. This suggests that this particular statement refers to those who actually turned back from Islam in Makkah.

Kwa mtindo wake wa kipekee, Qur'ani inaelezea hali hii kwa ufasaha mkubwa: {Hakika wale ambao malaika huwafisha hali wao wakiwa wamejidhulumu nafsi zao, (malaika) watasema: "Mlikuwa katika hali gani?" Watasema: "Tulikuwa wanyonge katika ardhi." (Malaika) watasema: "Je, ardhi ya Mwenyezi Mungu haikuwa pana mkahama ndani yake?"} (Aya ya 97)

In the inimitable fashion of the Qur’ān, this whole situation is portrayed very vividly: “To those whom the angels gather in death while they are still wronging themselves, the angels will say: ‘What were you doing?’ They will answer: `We were oppressed on earth.’ (The angels) will say: `Was not God’s earth so spacious that you might have migrated to settle elsewhere?’“ (Verse 97)

Qur'ani inawashughulikia binadamu ambao ndani yao inajaribu kuamsha vipengele vya wema, ujasiri na heshima, na kuondoa vipengele vya udhaifu, ubakhili na unyonge. Kwa hiyo inatupa taswira hii inayoonyesha hali halisi. Lakini inatumia hali hiyo halisi kushughulikia udhaifu wa binadamu. Tukio la kukaribia kufa ni tukio linalotia mtetemo moyoni mwa mtu. Kuwaelezea malaika kwa namna Qur'ani inavyofanya kunalifanya tukio hilo kuwa wazi zaidi, na kunaongeza hofu yetu. Watu hao wamejidhulumu nafsi zao, na malaika wamekuja kuwachukua wakiwa katika hali hiyo. Hili pia linaufanya moyo wa mtu utetemeke. Inatosha kwa mtu yeyote kujiwazia akiwa pamoja na malaika wanaomaliza uhai wake wakati yeye anajidhulumu nafsi yake. Hana nafasi nyingine ya kujiokoa.

The Qur’ān is dealing here with human beings in whom it attempts to arouse the elements of goodness, courage, and dignity, and to eradicate the elements of weakness, miserliness and humility. It, therefore, gives us this portrait delineating a true situation. It makes use, however, of that true situation to treat human weaknesses. The scene of approaching death is one that sends a shiver into a man’s heart. Portraying the angels in the way in which the Qur’ān does makes it more vivid, and heightens our fear. Those people have wronged themselves, and the angels have arrived to gather them in that condition. This, again, makes one’s heart shudder. It is sufficient for anyone to imagine himself with the angels terminating his life while he is wronging himself. He has no other chance to redeem himself.

Lakini malaika hawanyamazi wanapowafanya watu hawa wafe. Wao huyapitia maisha yao ya zamani na kukuta upungufu mkubwa ndani yake. Kwa hiyo, huwauliza walikuwa wakijishughulisha na nini katika siku zao na usiku wao. Hakika, kujishughulisha kwao kumewaletea hasara kamili. Wakati wa kufa, hutoa jibu la kudhalilisha, wakidhani kwamba hilo linatosha kuwa udhuru wa woga wao:

The angels, however, do not keep quiet as they cause these people to die. They review their past history and find a great deal wanting therein. Therefore, they ask them what they were preoccupied with during their days and nights. Their preoccupation has, after all, meant their utter loss. At the moment of death, they provide a humiliating reply, thinking this sufficient justification for their cowardice:

"Sisi tulikandamizwa duniani." Tulidhalilishwa na watu wenye madaraka, nasi hatukuweza kufanya chochote kuhusu hali yetu.

“We were oppressed on earth.” We were humiliated by the people in power and we were unable to do anything about our situation.

Licha ya kujidharau kote kulikomo katika jibu hili, jambo linalotufanya tumdharau mtu anayechukua msimamo kama huo wakati wa kufa kwake, baada ya kukataa kuhama katika maisha yake yote, malaika wanawakabili watu hawa na hali halisi ya mambo yao. Wanawalaumu kwa kutojaribu wakati fursa ilipokuwepo:

Despite all the self-degradation inherent in this reply, which leads us to despise the person who takes such an attitude at the point of death, after having refused to migrate throughout his lifetime, the angels confront these people with the reality of their situation. They reproach them for not having tried when the chance was there:

"Je, ardhi ya Mwenyezi Mungu haikuwa pana vya kutosha hata mkahama na kwenda kukaa sehemu nyingine?" Hawakuwa wanyonge waliolazimishwa kukubali unyenyekevu na dhulma badala ya kuhama kwenda nchi ya Uislamu. Kulikuwa na sababu nyingine, nayo ni kutotaka kwao kuacha mali zao, vitu vyao na maslahi yao katika nchi ya uovu. Wakishikamana na vitu hivyo, wanabaki majumbani mwao ilhali ardhi ya Mwenyezi Mungu ni pana mno hivi kwamba kuhama kungewezekana iwapo tu wangekuwa tayari kutoa dhabihu inayohitajika.

“Was not God’s earth so spacious that you might have migrated to settle elsewhere?” It was not helplessness that forced them to accept humility and oppression in preference to migrating to the land of Islam. There was something else, namely, their unwillingness to sacrifice their property and possessions and interests in the land of evil. Holding on to these, they remain in their homes when God’s earth is so spacious as to make migration possible if only they are willing to make the necessary sacrifice.

Mandhari hii yenye nguvu inamalizika kwa mwisho wa kutisha: "Hao ndio watakaokuwa na makao yao Jahannamu, na hakika ni mwisho mbaya kabisa." (Aya ya 97)

This highly effective scene concludes with a fearful end: “Such will have their abode in Hell, a certainly evil end.” (Verse 97)

Kisha kuna kutolewa kwa wale ambao hawakuwa na nafasi halisi ya kuondoka katika nchi ya uovu walimokuwa wakiteswa na kunyimwa maisha rahisi na yenye furaha katika nchi ya Uislamu. Hawa ni pamoja na wazee, wanawake, na watoto ambao hawana msaada kweli kweli. Kwa hao, matumaini ya msamaha na rehema ya Mungu yanainuliwa kwa sababu sababu zao ni halali: "Isipokuwa wanaume, wanawake na watoto ambao, kwa kuwa hawana msaada kweli, hawawezi kupanga chochote wala hawapati njia. Hawa Mungu huenda akawasamehe, kwani Mungu kwa hakika ni Mwenye upole mkuu, Mwingi wa kusamehe." (Aya 98-99)

An exception is then made for those who did not have any real chance of leaving the land of evil where they were persecuted and deprived of the easy and happy life in the land of Islam. These include the elderly, women, and children who are truly helpless. To these, the prospect of God’s forgiveness and mercy is raised because their reasons are valid: “Excepted are the men, women, and children who, being truly helpless, can devise nothing and can find no way. These God may well pardon, then, for God is indeed most Lenient, Much-Forgiving.” (Verses 98-99)

Hukumu hii inabaki kuwa halali hadi mwisho wa dunia. Inapita zaidi ya kesi ya Waislamu wale wanaokabiliwa na shinikizo na mateso yanayolenga kuwageuza mbali na imani yao, lakini bado wanabaki walipo ili kulinda mali zao na maslahi yao, au ili kuwa karibu na jamaa na marafiki zao, au kwa sababu hawako tayari kuvumilia magumu ya kuhama. Mara tu panapokuwepo mahali popote duniani, pale ambapo Uislamu unatawala na ambapo mtu anaweza kujisikia salama kutangaza imani yake na kutekeleza wajibu wake wa kidini, basi ni lazima ahame ili aishi chini ya bendera ya Uislamu na kufurahia kiwango bora cha maisha ambacho Uislamu unakitoa.

This ruling remains valid until the end of time. It transcends the case of those Muslims who are subjected to pressure and persecution aimed at turning them away from their faith, and yet who stay where they are in order to look after their possessions and interests or to be with their relatives and friends or because of their unwillingness to undertake the hardships of migration. Once there is a place on earth, any place, where Islam rules and where one can feel secure declaring one’s faith and fulfilling one’s religious duties, then one must migrate in order to live under the banner of Islam and enjoy the sublime standard of life Islam affords.

Sūrah inaendelea na kazi yake ya kushughulikia zile tabia za asili ya binadamu ambazo bado zinaibua hofu kuhusu ugumu na mateso ya uhamiaji. Inaeleza picha ya wale wanaopendelea kuvumilia mateso ya kuudhiwa katika nchi yao, jambo ambalo laweza kuishia kwa wao kuiacha Uislamu, katika taswira inayoibua hisia za dharau na woga. Aya inayofuata inajaribu kupinga mwelekeo huo wa kusita kwa kumpa faraja kila mtu anayeondoka nchini mwake kwa lengo la kutumikia tu sababu ya Mungu, iwe atafika kwenye lengo lake au atakufa njiani. Mungu anamhakikishia mhamiaji huyo thawabu tangu wakati anapoondoka nyumbani kwake, na anamuahidi kwamba atapata maeneo mengi ya hifadhi na wingi wa riziki. "Yeyote anayehama kwa ajili ya sababu ya Mungu atapata duniani maeneo mengi ya hifadhi na wingi mkubwa. Na yeyote atakayeacha nyumba yake, akikimbia uovu kwenda kwa Mungu na Mtume Wake, kisha mauti yakamfika, thawabu yake imehifadhiwa kwake kwa Mungu."

The sūrah continues its task of treating those aspects of human nature that continue to raise apprehensions of the difficulties and hardships of migration. It depicts those who prefer to suffer persecution in their homeland, which may end in their turning away from Islam, in a scene which evokes feelings of contempt and fear. The next verse tries to counter that reluctance by giving reassurance to anyone who sets out from his homeland only to serve God’s cause, whether he arrives at his destination or dies on the way. God guarantees the reward to such a migrant from the moment he leaves home and promises him that he will find many places of refuge and abundance. “Anyone who migrates for God’s cause will find on earth many places for refuge and great abundance. He who leaves his home, fleeing from evil unto God and His Messenger, and is then overtaken by death, his reward is reserved for him with God.

Mungu ni Mwingi wa Msamaha, Mwenye Huruma.” (Aya ya 100)

God is Much-Forgiving, Merciful.” (Verse 100)

Tunaona katika aya hii jinsi Qur'ani, katika mbinu yake ya kiuhalisia kuhusu matatizo ya binadamu, inavyoshughulikia hofu za kawaida za mtu anayeanza safari ya kuhama katika hali zilizokuwepo wakati huo. Hofu hizo hizo au zinazofanana nazo zinaweza kumsumbua yeyote anayeanza safari ya namna hiyo wakati wowote. Qur'ani inatuzungumzia kwa uwazi wa ajabu na ufasaha. Hakuna kitu anachokiogopa mhamaji kinachofichwa. Hakuna hatari, ikiwemo ile ya kifo, inayopuuzwa kwa haraka. Faraja inatolewa kupitia mambo mengine ya ukweli na kupitia dhamana kutoka kwa Mwenyezi Mungu Mwenyewe.

We see in this verse how the Qur’ān, in its realistic approach to human problems, addresses the normal apprehensions of someone embarking on migration in the sort of circumstances which prevailed at that time. The same or similar apprehensions may beset anyone who embarks on such a journey at any time. It addresses us with remarkable clarity and lucidity. Nothing that the migrant fears is concealed. No danger, including that of death, is dismissed out of hand. Reassurance is provided through other facts and through a guarantee from God Himself.

Hijra lazima iwe "kwa ajili ya kutetea dini ya Mungu". Hii ndiyo aina pekee ya hijra inayopata thawabu. Si safari ya kutafuta faida ya kifedha, wala ya kukimbia matatizo, wala ya kujiingiza katika starehe za mwili, au kwa sababu nyingine yoyote ya kidunia. Pale lengo la hijra linapokuwa hakika ni kutumikia dini ya Mungu, mtu anayeifanya atapata bila shaka sehemu nyingi za kupata hifadhi na wingi mkubwa wa riziki. Hatahisi kwamba dunia yake yote imepungua na kuwa mahali padogo pa kubana. Wala hatakuwa mnyonge asiyeweza kujipatia riziki yake: "Atakayehama kwa ajili ya kutetea dini ya Mungu atapata duniani sehemu nyingi za kukimbilia na wingi mkubwa." (Aya ya 100)

Migration must be “for God’s cause”. This is the only type of migration which earns a reward. It is not a journey for financial gain or for evading problems, or for indulging in carnal pleasures or for any other worldly concern. When the purpose of migration is definitely serving God’s cause, the person who undertakes it will inevitably find many places of refuge and great abundance. He does not feel that his whole world has shrunk into a small, tight place. Nor is he helpless, unable to earn his living: “Anyone who migrates for God’s cause will find on earth many places for refuge and great abundance.” (Verse 100)

Ni sehemu ya udhaifu wa kibinadamu kufikiri kwamba nafasi za maisha ya starehe zimefungwa katika nchi fulani au kazi fulani au mazingira fulani maalum, kiasi cha kwamba kuviacha hivyo ni sawa na mwisho wa maisha. Ni dhana potofu kuhusu maisha kama hii, yaani kutafuta riziki na kukimbia hatari, ndiyo inayowafanya watu kuvumilia unyonge na hata kukubali shinikizo la kugeuka mbali na imani yao. Yote hayo bila shaka huongoza kwenye mwisho mbaya uliowekwa kwa wale ambao malaika huwachukua kifoni wakiwa bado "wanajidhulumu nafsi zao". Hapa Mwenyezi Mungu anatoa ahadi Yake kwa yeyote anayehama kwa sababu pekee ya kutumikia Dini Yake. Atapata kimbilio na wingi wa riziki, na atafurahia kulindwa na kuungwa mkono na Mwenyezi Mungu popote atakapokwenda.

It is part of human weakness to think that the chances of a comfortable life are restricted to a particular land or work within certain circumstances, to the extent that abandonment of these means the end of life. It is such a false concept of life, earning one’s living and escaping danger that leads people to tolerate humility and even yield to the pressure to turn away from their faith. All that inevitably leads to the evil end preserved for those who are gathered in death by the angels while they are still “wronging themselves”. God states here His promise to anyone who migrates for no reason other than serving His cause. He will find refuge and abundance and he will enjoy God’s care and support wherever he goes.

Hata hivyo, wakati uliowekwa wa mwisho wa maisha ya mtu unaweza kufika wakati wa safari hiyo hiyo. Kama ilivyokwisha kufafanuliwa, kifo hakina uhusiano na sababu zake zinazoonekana. Huja tu wakati wake uliopangwa, iwe mtu anabaki katika nchi yake au anaondoka. Hakuna awezaye kuharakisha wala kuchelewesha wakati huo uliopangwa. Hata hivyo, wanadamu huunda dhana zao, zikiathiriwa, kama zilivyo, na hali zinazoonekana. Hili huzingatiwa katika mbinu ya Qur'ani ya kushughulikia matatizo ya binadamu. Malipo ya hijra, kwa hiyo, yanahakikishwa tangu wakati mtu anapoondoka nyumbani kwake bila lengo lingine isipokuwa kutumikia kazi ya Mwenyezi Mungu: "Na atakayehama kwa ajili ya Mwenyezi Mungu na Mtume Wake, kisha mauti yakamfikia, basi malipo yake yako kwa Mwenyezi Mungu." (Aya ya 100) Hii ni rejea ya malipo kamili yanayohifadhiwa kwa ajili ya hijra, kufika katika ardhi ya Kiislamu, na kuishi huko pamoja na jumuiya ya Waislamu. Chochote alichokihakikisha Mwenyezi Mungu hakina shaka kitatimizwa.

Yet, the time appointed for the end of one’s life may arrive during that very journey. As has already been explained, death has nothing to do with its apparent causes. It only comes at its appointed time, whether the person stays in his homeland or leaves. No one can bring forward or put back that appointed time. Nevertheless, human beings form their concepts, influenced, as they are, by apparent circumstances. This is taken into consideration by the Qur’ānic method of addressing human problems. The reward of migration is, therefore, guaranteed from the moment one leaves one’s home having no aim other than serving God’s cause: “He who leaves his home, fleeing from evil unto God and His Messenger, and is then overtaken by death, his reward is reserved for him with God.” (Verse 100) This is a reference to the full reward which is preserved for migration, arrival in the land of Islam, and living there with the Muslim community. Anything guaranteed by God is certain to be fulfilled.

Hata hivyo, pamoja na dhamana hii, kuna ongezeko kwa njia ya kutajwa kwa msamaha na rehema za Mwenyezi Mungu: "Mwenyezi Mungu ni Mwingi wa Msamaha, Mwenye Kurehemu." Hakika ni biashara yenye faida kubwa. Anayeanza hijra kwa ajili ya Mwenyezi Mungu anaonyeshwa kwamba atapokea malipo yake kamili tangu wakati anapoondoka. Kifo hufika kwa wakati wake uliowekwa, iwe mtu ameondoka nyumbani au hajaondoka. Hakika, lau mtu huyo angebaki nyumbani, bado angekufa wakati ule ule maalum, lakini angekosa tendo hili lenye faida kubwa sana. Sasa, hana malipo, wala msamaha, wala rehema. Malaika watamchukua kwa kifo chake huku bado anajidhulumu nafsi yake. Tofauti kati ya hali mbili hizi ni kubwa kama tofauti kati ya miisho miwili.

Nevertheless, along with this guarantee, we have an increase in the form of a reference to God’s forgiveness and mercy: “God is Much-Forgiving, Merciful.” It is decidedly a profitable deal. The one who embarks on migration for God’s cause is shown to receive his full reward from the moment he leaves. Death comes at its appointed time, whether one leaves home or not. Indeed, had the person concerned stayed at home he would have still died at that particular time, but he would have missed out on this highly profitable deed. Now, he has no reward, no forgiveness and no mercy. The angels will gather him in death while he is still wronging himself. The difference between the two situations is as great as the difference between the two ends.

Kanuni zilizotajwa katika sehemu hii zinaonyesha kanuni kadhaa muhimu, ambazo tunaweza kuzifupisha kwa maneno yafuatayo. Ya kwanza ni kwamba Uislamu unaona mtazamo wa wale wanaobaki kimya na wasiokuwa tayari kujiunga na safu za wale wanaoshiriki katika jihadi kuwa wa kuchukiza mno. Hili linawahusu kila mtu isipokuwa wale ambao Mungu amewasamehe, kwa sababu ya ulemavu wa mwili au udhaifu unaowafanya washindwe kubuni njia yoyote ya kujiokoa.

The verses we have already looked at in this passage point to several important principles which we may sum up in the following words. The first is that Islam views the attitude of those who remain passive and unwilling to join the ranks of those who are engaged in jihād as highly repugnant. This applies to everyone except the ones who are exempted by God either because of their physical disability or a helplessness which makes them unable to devise any way of escape.

Pili, wajibu wa jihadi ni msingi mkuu wa imani ya Kiislamu na wa mfumo wa Kiislamu.

Secondly, the duty of jihād is central to the Islamic faith and to the Islamic system.

Hakika, Washia wanaiorodhesha kama mojawapo ya nguzo ambazo muundo wa Uislamu umejengwa juu yake. Wanaunga mkono mtazamo huu kwa kutumia kauli za Qur'ani na Hadithi pamoja na hoja za kivitendo ambazo zinaipa hoja yao kiwango kikubwa cha uhalali. Kinyume chake, tunayo Hadithi inayosema kwamba "muundo wa Uislamu umejengwa juu ya nguzo tano". Hata hivyo, msisitizo mkubwa uliowekwa juu ya wajibu wa jihadi na umuhimu wake mkuu katika maisha ya Kiislamu kila mahali na kila wakati, unafanya haja yake kuwa ya asili. Haihusiani na mazingira yoyote ya kimuktadha.

Indeed, the Shī`ah include it as one of the pillars upon which the structure of Islam is founded. They support this view with Qur’ānic and ĥadīth statements as well as practical considerations which give their argument a considerable measure of validity. Against this, we have the ĥadīth which states that the “structure of Islam is built on five pillars”. However, the great emphasis placed on the duty of jihād and its central importance to Islamic life everywhere and at all times, makes the need for it an intrinsic one. It is not related to any circumstantial considerations.

Tatu, tunaona kwamba binadamu ni walewale katika kila zama. Wanaweza kusita mbele ya hatari yoyote au kabla ya kukabiliana na kikwazo kikubwa. Hili linatumika hata katika jamii bora kabisa na katika zama bora kabisa. Hata hivyo, hili halipaswi kutufanya tupoteze tumaini kwa watu wanaoonyesha kusita kama hivyo. Kwa hakika, tunapaswa kuwatia moyo na kutumia wakati mmoja vipengele vya onyo na vya kuwapa faraja, kama vile Qur'ani inavyofanya.

Thirdly, we note that human beings are the same at all times. They may hesitate before any danger or scaling any great impediment. This applies even in the best of societies and the best of times. This should not, however, make us lose hope of people who may show such a reluctance. We should, indeed, encourage them and use both elements of warning and reassurance at the same time, in the same way as the Qur’ān does.

Mwishowe, tunaona jinsi Qur'ani ilivyokabiliana na matatizo ya maisha halisi na kutoa maelekezo kwa jamii ya Waislamu kuhusu jinsi ya kushiriki vitani, katika kila upande.

Finally, we note how the Qur’ān faced up to the problems of real life and gave directions to the Muslim community on how to engage in battle, on all fronts.

Ni jambo lisilohitaji maelezo kwamba mstari muhimu zaidi ni ule wa maumbile ya mwanadamu. Hili linapaswa kutupa ufahamu wa jinsi ya kuelewa Qur’ani na jinsi ya kurejea kwake tunapokabiliwa na matatizo katika juhudi zetu za kuwaita watu wakubali Uislamu na kuutekeleza.

Needless to say, the most important front is that of human nature. This should give us an insight into how to understand the Qur’ān and how to refer to it when we face problems in our efforts to call people to accept Islam and implement it.

Unapokwenda duniani, hamtapata dhambi kwa kufupisha swala zenu, ikiwa mnaogopa kwamba makafiri wanaweza kuwapatia madhara. Hakika makafiri ni maadui zenu walio wazi. Unapokuwa pamoja na Waumini na unakaribia kuwaongoza katika swala, basi kikundi kimoja miongoni mwao kisimame pamoja nawe, wakiwa wameshika silaha zao. Kisha watakapomaliza kusujudu, basi wawe nyuma yenu, na kikundi kingine ambacho hakijaswali bado kije mbele na kuswali pamoja nawe, na hao wawe macho, wakiwa wameshika silaha zao. Makafiri wangependa kuwaona mmesahau silaha zenu na vifaa vyenu, ili wawavamie kwa shambulio moja. Lakini si dhambi kwenu kutaga silaha zenu [mnaposwali] ikiwa mnasumbuliwa na mvua kubwa, au mnaugua; lakini daima ni lazima muwe macho. Mwenyezi Mungu ameandaa adhabu ya kudhalilisha kwa makafiri. (Aya 101-102)

When you go forth on earth, you will incur no sin by shortening your prayers, if you have reason to fear that the unbelievers may cause you affliction. Truly, the unbelievers are your sworn enemies. When you are with the believers and about to lead them in prayer, let one group of them stand up with you, holding on to their weapons. Then, after they have prostrated themselves, let them be behind you, while the other group, who have not yet prayed, shall come forward and pray with you, and let these be on their guard, holding on to their weapons. The unbelievers would love to see you oblivious of your weapons and your equipment, so that they might swoop on you with one assault. But it is no offence for you to lay down your arms [while you pray] if you are bothered by heavy rain, or suffering from illness; but you must always be on your guard. God has prepared humiliating suffering for the unbelievers. (Verses 101-102)

Katika hatua hii, sura inazungumzia wepesi ambao Mwenyezi Mungu anawapa wale wanaohama au kusafiri katika ardhi, iwe kwa ajili ya jihadi au kwa ajili ya biashara, pale wanapohofia kutekwa na makafiri au kuhofia kuteswa na kushinikizwa kuacha imani yao. Wepesi huo ni kupunguza sala. Hii ni tofauti na kufupisha sala, ambayo ni wepesi unaotolewa kwa msafiri yeyote, awe na chochote cha kuogopa kutoka kwa makafiri au asiwe nacho. Wepesi unaorejelewa katika aya hii ni wa aina maalum. “Mnapokwenda katika ardhi, hakuna dhambi kwenu kufupisha sala zenu, ikiwa mnahofia kwamba makafiri watawasababishia madhara. Hakika makafiri ni maadui zenu wa wazi.” (Aya ya 101)

At this particular juncture, the sūrah speaks of the concession God gives to those who migrate or go forth on earth, either on jihād or on business, should they fear being taken prisoner by the unbelievers or fear being subjected to hardship and pressure to turn away from their faith. The concession is to reduce prayer. This is different from shortening prayers, which is a concession given to any traveller, whether he has anything to fear from the unbelievers or not. The concession to which the passage refers is a special type. “When you go forth on earth, you will incur no sin by shortening your prayers, if you have reason to fear that the unbelievers may cause you affliction. Truly, the unbelievers are your sworn enemies.” (Verse 101)

Mtu anayetembea duniani daima anahitaji sana kudumisha uhusiano mzuri na Mola wake. Uhusiano wa namna hii unamsaidia kutimiza analokusudia, na unakamilisha maandalizi yake na tahadhari zake. Sala ndiyo mawasiliano ya karibu zaidi ambayo mwanadamu anayo na Mungu, na ni silaha ambayo Waislamu wanaalikwa kujipatia wanapokabiliana na mashaka na matatizo. Kila wanapokuwa na jambo la kuogopa au kazi ngumu ya kutimiza, Mungu huwaambia: “Tafuteni nguvu kwa subira na sala.” ({2: 45})

A person who goes forth on earth always needs badly to maintain a proper relationship with his Lord. Such a relationship helps him to accomplish what he sets out to do, and complements his preparations and precautions. Prayer is the closest contact a man has with God and it is the weapon with which Muslims are invited to equip themselves when they encounter hardships and difficulties. Whenever they have something to fear or a difficult task to accomplish, God tells them: “Seek strength in perseverance and in prayer.” (2: 45)

Kwa hiyo, inatajwa hapa kwa wakati unaofaa, wakati ambapo inahitajika zaidi.

It is, therefore, mentioned here at the appropriate time, when it is most needed.

Yeyote anayepatwa na hofu au anayehamia nchi mpya ndiye anayehitaji sana kimbilio kwa Mwenyezi Mungu. Hata hivyo, swala katika umbo lake la kawaida, ikiwemo miondoko yake ya kawaida ya kuinama na kusujudu, inaweza kumnyima msafiri barabarani nafasi ya kukwepa kuvizia. Kwa upande mwingine, inaweza kuvuta umakini wa maadui zake, nao wakaweza kumtambua au kumshambulia bila yeye kutarajia wakati anainama au anasujudu. Kwa sababu hiyo, wasafiri kama hao wamepewa ruhusa ya kupunguza swala pale wanapokuwa na sababu ya kuogopa.

Anyone experiencing fear or migrating to a new homeland is in the greatest need of refuge with God. Nevertheless, prayer in its ordinary form, including its normal movements of bowing and prostration, may deprive a traveller on the road of a chance to escape ambush. On the other hand, it may attract the attention of his enemies and they may be able to identify him or to take him unawares while he is bowing or prostrating. Hence, such travellers are granted the concession to reduce prayer when they have reason to be afraid.

Tunaelekea zaidi kwenye ufahamu huu wa aya hii ulioelezwa na Imamu al-Jaṣṣāṣ. Yeye ana maoni kwamba ruhusa iliyotolewa hapa haimaanishi kupunguza idadi ya rakaa, hivyo kwamba msafiri kama huyo aswali rakaa mbili badala ya nne. Aina hii ya wepesi hutolewa kwa wasafiri wote, iwe wana hofu hiyo au hawana. Kwa kweli, kufupisha kama hivyo kunapendelewa kwa msafiri, ili kufuata mfano wa Nabii ﷺ, ambaye alifupisha swala zake kila alipokuwa akisafiri. Maoni yenye uzito zaidi ni kwamba msafiri hawezi kuswali swala yake kamili anapokuwa safarini.

We are more inclined to this understanding of this verse explained by Imām al- Jaşşāş. He is of the opinion that the concession given here does not mean a reduction of the number of rak`ahs, so as to allow such a traveller to pray two rak`ahs instead of four. This type of concession is given to all travellers, whether they have such fears or not. Indeed, such a shortening is preferred for a traveller, so as to follow the example of the Prophet, who shortened his prayers every time he travelled. The weightier opinion is that a traveller may not offer his prayer complete when he travels.

Kwa hiyo, ruhusa hii mpya katika hali ya hofu ina maana ya kupunguza umbo la sala, ili mtu aswali akiwa amesimama tu, bila kuongeza mienendo kama vile kuinama, kusujudu, au kukaa katikati au mwishoni mwa sala. Msafiri wa namna hii anaweza kuswali akiwa amesimama, au akiwa amepanda farasi au ngamia, au akiwa anasafiri kwa chombo cha usafiri. Anahitaji tu kuashiria kwa macho kwa ajili ya miendo mingine. Kwa njia hii, hakupuuzi uhusiano wake na Mwenyezi Mungu. Wala hapuuzi silaha yake muhimu zaidi vitani. Yupo macho dhidi ya maadui zake: "Hakika makafiri ni maadui zenu walio wazi." (Aya ya 101)

Hence, this new concession in situations of fear means a reduction in the form of prayer so as to pray, for example, in the standing position only, without adding any movement such as bowing, prostration or sitting in the middle or at the end of prayer. Such a traveller may offer his prayers while standing, or mounting his horse or camel, or travelling in a vehicle. He only needs to signal with his eyes indicating other movements. In this way, he does not neglect his contact with God. Nor does he neglect his most important weapon in the battle. He is on his guard against his enemies: “Truly, the unbelievers are your sworn enemies.” (Verse 101)

Kuhusiana na hiki kinachotajwa kuhusu sala inayofanywa na wasafiri wanaotoka kwenda katika ardhi huku wakiogopa wanachoweza kuwafanyia makafiri, namna ya sala imeelezwa kama inavyofanywa na wale walio uwanja wa vita. Vipengele kadhaa vya kisaikolojia na kielimu vinaongezwa katika kipengele hiki cha sheria. "Utakapokuwa pamoja na waumini na ukakaribia kuwaongoza katika sala, basi kundi moja miongoni mwao lisimame pamoja nawe, huku wakiwa wameshika silaha zao. Kisha, watakapomaliza kusujudu, na wawe nyuma yenu, na kundi jingine ambalo bado halijasali lije na kusali pamoja nawe, nao wawe macho, wakiwa wameshika silaha zao. Makafiri wangependa kuwaona mkighafilika na silaha zenu na vifaa vyenu, ili wawavamie kwa shambulio moja. Lakini si dhambi kwenu kuweka chini silaha zenu (mnaposali) iwapo mnasumbuliwa na mvua kubwa, au mnaugua; lakini lazima muwe macho kila wakati."

In connection with this reference to prayer as offered by travellers who go forth on earth while fearing what the unbelievers may do to them, the form of prayer is outlined as offered by those who are on the battlefield. A number of psychological and educational touches are added to this particular piece of legislation. “When you are with the believers and about to lead them in prayer, let one group of them stand up with you, holding on to their weapons. Then, after they have prostrated themselves, let them be behind you, while the other group, who have not yet prayed, shall come forward and pray with you, and let these be on their guard, holding on to their weapons. The unbelievers would love to see you oblivious of your weapons and your equipment, so that they might swoop on you with one assault. But it is no offence for you to lay down your arms (while you pray] if you are bothered by heavy rain, or suffering from illness; but you must always be on your guard.

Mungu amewaandalia wasiomwamini adhabu ya kudhalilisha.” (Aya 102)

God has prepared humiliating suffering for the unbelievers.” (Verse 102)

Ye yote wanaojaribu kuyachunguza siri za mbinu ya Kiungu ya malezi inayowakilishwa na Qur'ani watashangazwa na idadi kubwa ya mguso wa kisaikolojia unaopenya ndani kabisa ya nafsi ya binadamu. Hapa tunaona mfano wa swala uwanjani vitani. Aya ya Qur'ani tunayoiangalia haikusudii tu kueleza hukumu zinazohusu swala wakati wa hofu. Kilichopo hapa ni sehemu ya juhudi za Qur'ani za kuilea jamii ya Waislamu ili kuwasaidia mtu binafsi na jamii kukomaa na kutekeleza wajibu wao.

Anyone who tries to fathom the secrets of the Divine method of education represented by the Qur’ān will be amazed at the great number of psychological touches which penetrate deep into the human soul. Here we have an example of prayer on the battlefield. The Qur’ānic verse which we are looking at does not merely aim to explain the rulings concerning prayer in a state of fear. What we have here is part of the Qur’ānic efforts to educate the Muslim community in order to help both the individual and the community mature and fulfil their responsibilities.

Jambo la kwanza linalovuta mawazo yetu ni azma ya kudumisha Swala hata katika uwanja wa vita. Hata hivyo, hili ni jambo la kawaida kabisa kwa mtazamo wa imani. Kwa kuwa Swala ndiyo silaha kuu katika vita, matumizi yake lazima yapangwe kwa namna inayolingana na vita vya kijeshi. Watu wale ambao elimu yao ilikamilishwa kupitia Qur'ani na kwa mujibu wa mbinu ya Kimungu walikabiliana na adui zao kwa silaha moja ambayo iliwapa ubora juu ya silaha nyingine zote. Walikuwa bora kwa sababu waliamini Mungu Mmoja waliyemjua vizuri sana na ambaye walikuwa na hakika angekuwa pamoja nao vitani. Sababu nyingine ya ubora wao ni imani yao katika lengo tukufu zaidi. Zaidi ya hayo, mtazamo wao kuhusu ulimwengu, maisha na madhumuni ya kuwepo kwa binadamu, pamoja na mfumo wao wa kijamii, vilikuwa mambo yaliyoongeza ubora wao. Swala iliwakilisha yote haya na kuwakumbusha juu yake. Hivyo, ilifanya kazi kama silaha; kwa hakika silaha yenye ufanisi zaidi katika vita.

The first thing which draws our attention is the determination to maintain prayer even on the battlefield. Yet, this is only natural from the point of view of faith. Since prayer is the main weapon in the battle, its use must be regulated in a way suitable to a military battle. Those men whose education was accomplished through the Qur’ān and in accordance with the Divine method used to face their enemies with the one weapon which gives them superiority over all others. They were superior because they believed in One deity whom they knew very well and whom they were certain would be with them in battle. Another factor in their superiority is their belief in a most noble cause. Moreover, their concept of the universe, life and the purpose of human existence, as well as their social system were elements which added to their superiority. Prayer symbolised all this and reminded them of it. Hence, it worked as a weapon; indeed the most effective weapon in the battle.

Nukta inayofuata inayovuta umakini katika aya hii ni uhamasishaji kamili wa kiroho dhidi ya adui, pamoja na onyo kwa waumini kuwa macho kikamilifu kwa adui yao na kwa mienendo yake yoyote. Maadui hudumisha ulinzi wa saa ishirini na nne, wakitumaini kupata wakati wa kupumzika kwa waumini, wakati ambapo huenda wakapoteza uangalifu wa silaha na vifaa vyao, ili wawavamie kwa shambulio moja. Maonyo haya yanaambatana na faraja na kuwatia moyo waumini. Wanaambiwa kuwa wanakabiliana tu na adui ambaye hakika atadhalilishwa: "Mwenyezi Mungu amewaandalia wasiomwamini adhabu ya kudhalilisha." (Aya ya 102) Kuweka usawa kama huu kati ya onyo na kujiamini, pamoja na msisitizo wa haja ya kuwa makini zaidi na kutoa faraja, ni sifa ya mbinu ya Kimungu ya kuwafundisha waumini na jamii ya Kiislamu kwa ujumla. Kwa njia hii, waumini wanaandaliwa kukabiliana na maadui wao waovu.

The next point to attract attention in this verse is the total spiritual mobilisation against the enemy as well as the warning to the believers to maintain total awareness of their enemy and what moves it may take. The enemies maintain a round-the-clock watch hoping for a moment of relaxation when the believers may lose sight of their weapons and equipment, so that they might swoop on them with one assault. These warnings are coupled with reassurance and encouragement to the believers. They are told that they are only facing an enemy who are certain to be humbled: “God has prepared humiliating suffering for the unbelievers.” (Verse 102) Establishing such a balance between warning and confidence, and an emphasis on the need to be extra careful and giving reassurance is characteristic of the Divine method of educating believers and the Muslim community as a whole. In this way, it prepares them to face their wicked enemies.

Kuna mitazamo mbalimbali inayoshikiliwa na wanazuoni tofauti kuhusu jinsi swala inavyopaswa kutekelezwa katika hali ya hofu, kama wakati wa mapigano. Hata hivyo, zote zinategemea maandishi haya. Sisi tutajizuia kwenye muhtasari wa jumla, bila kuingia katika aina mbalimbali zilizopendekezwa.

There are various views held by different scholars as to how prayer should be conducted in a state of fear, as at the time of fighting. However, they are all based on this text. We will limit ourselves to the general outline, without going into the various forms suggested.

Unapokuwa miongoni mwa Waumini na ukawasimamia kuwaswalisha, basi kundi moja miongoni mwao lisimame pamoja nawe, na wachukue silaha zao. Watakapomaliza kusujudu, basi wawe nyuma yenu, na kundi jingine ambalo bado hawajaswali na lije mbele, waswali pamoja nawe, na wawe macho na wachukue silaha zao.

When you are with the believers and about to lead them in prayer, let one group of them stand up with you, holding on to their weapons. Then, after they have prostrated themselves, let them be behind you, while the other group, who have not yet prayed, shall come forward and pray with you, and let these be on their guard, holding on to their weapons. (Verse 102)

Aya hii inaashiria kwamba Mtume ﷺ anapowaongoza waumini katika swala wakati wa vita, kundi moja la wao hujiunga naye katika rak'ah ya kwanza, huku kundi jingine likisimama nyuma yao, wakiwa na silaha mikononi, ili kuwalinda. Kundi la kwanza likimaliza rak'ah ya kwanza, hurudi nyuma kuchukua zamu ya ulinzi, na lile kundi lililokuwa likiwalinda huja mbele kujiunga na Mtume ﷺ katika kuswali rak'ah moja pia. Imamu anapomaliza rak'ah zake mbili, huhitimisha swala yake. Kisha kundi la kwanza hukamilisha swala yao kwa rak'ah ya pili, wakilindwa na kundi la pili. Watakapomaliza, kundi la pili hukamilisha rak'ah yao ya pili, huku wakilindwa na kundi la kwanza. Kwa njia hii, makundi yote mawili yamemswalia pamoja Mtume ﷺ, na hukumu hiyo hiyo inatumika kwa wale wanaomrithi kama viongozi wa dola, au kwa makamanda wa majeshi ya Kiislamu.

The verse suggests that when the Prophet leads the believers in prayer in battle, a section of them join him in the first rak`ah, while the other section stand behind them, weapons in hand, to protect them. When the first group complete the first rak`ah, they step back to take over the guard duty, while the other group who were guarding them step forward to join the Prophet in praying one rak`ah as well. When the imām finishes his two rak`ahs, he concludes his prayers. Then the first group complete their prayer with a second rak`ah, guarded by the second group. When they have finished, the second group completes their second rak`ah, while they are guarded by the first group. In this way, both groups have joined the Prophet in prayer, and the same applies to those who succeed him as heads of state or with the commanders of the Muslim armies.

Mkazo mkubwa umewekwa juu ya ukweli kwamba Waislamu wanapaswa daima kuwa macho: "Na hao wawe macho, wakishika silaha zao. Makafiri wangependa mghafilike na silaha zenu na vifaa vyenu, ili wawavamie kwa shambulio moja." (Aya ya 102) Kauli hii inazungumzia hamu ambayo makafiri wameishikilia daima. Hili limethibitishwa kwa karne nyingi. Ndiyo sababu Mwenyezi Mungu anachukua jukumu la kuwafafanulia kizazi cha kwanza cha Waislamu hili, anapoeleza mpango wao wa jumla wa vita. Hata mara nyingine anaweka wazi mpango wao wa utekelezaji, kama tulivyoona katika maelekezo ya kina yanayoeleza jinsi Waislamu wanavyopaswa kuswali wanapokuwa katika hali ya hofu.

Great emphasis is placed on the fact that Muslims need always to be on their guard: “Let these be on their guard, holding on to their weapons. The unbelievers would love to see you oblivious of your weapons and your equipment, so that they might swoop on you with one assault.” (Verse 102) This statement speaks of a wish always entertained by the unbelievers. This has been confirmed across the centuries. It is for this reason that God takes care to explain it to the first Muslim generation as He defines their general plan of the battle. He even occasionally lays down their operational plan, as we have seen in the detailed instructions outlining how the Muslims should offer their prayers when they are in a state of fear.

Tahadhari ya ziada inayopaswa kuchukuliwa na waumini, pamoja na uhamasishaji wao kamili wa kisaikolojia, hayapaswi kuwalemea waumini kupita kiasi. Wao huitekeleza kwa kadiri wawezavyo:

The extra care required to be taken by the believers, and their total psychological mobilisation need not over afflict the believers. They implement it as best they can:

"Lakini si kosa kwenu kuweka chini silaha zenu [mnaposwali] ikiwa mnasumbuliwa na mvua kubwa, au mnaugua; lakini daima mnapaswa kuwa macho." (Aya ya 102) Katika hali kama hizo, kuchukua silaha kunaweza kuleta usumbufu wa ziada.

“But it is no offence for you to lay down your arms [while you pray] if you are bothered by heavy rain, or suffering from illness; but you must always be on your guard.” (Verse 102) In such cases, taking up one’s arms may incur extra bother.

Huenda ikatosha tu kuwa macho, na kumwomba Mungu msaada na ushindi hatimaye: "Lakini lazima mjihadhari daima. Mungu amewaandalia wasiomwamini adhabu ya kudhalilisha." (Aya ya 102) Huenda kupitia kesha na tahadhari endelevu zinazochukuliwa na waumini, Mungu akaleta udhalilishaji na mateso ambayo wasiomwamini hakika watayapata. Hivyo waumini wanaweza kuwa chombo ambacho mapenzi ya Mungu yanatimizwa. Hili lenyewe linawapa uhakika na kujiamini zaidi kwamba ushindi utakuwa wao.

It may be sufficient only to be on one’s guard, praying for God’s help and the eventual victory: “But you must always be on your guard. God has prepared humiliating suffering for the unbelievers.” (Verse 102) It may be that through the continuous vigil and care taken by the believers that God brings about the humiliation and suffering which the unbelievers are certain to endure. Thus the believers may be the means through which God’s will is done. This, in itself, gives them more reassurance and confidence that victory is to be theirs.

"Na mtakapomaliza kuswali, mkumbuke Mwenyezi Mungu mkiwa wamesimama, na mmekaa, na mmelala kwa ubavu. Na mtakapokuwa katika amani, basi shikeni Swala kikamilifu. Hakika Swala ni wajibu uliopangwa wakati maalumu kwa Waumini." (Aya ya 103) Hii ni amri inayolenga kudumisha uhusiano na Mwenyezi Mungu kupitia Swala na katika hali zote. Uhusiano wa namna hii ndio silaha yenye nguvu zaidi ambayo Waumini hujiandaa nayo.

“And when you have performed your prayers, remember God standing, sitting, and lying down. When you are again secure, observe your prayers [fully]. Indeed, prayer is a time- related duty, binding on all believers.” (Verse 103) This is a directive aimed at maintaining a relationship with God through prayer and in all situations. Such a relationship is the most effective weapon with which the believers equip themselves.

Wakati usalama unapochukua nafasi ya hofu tena, "tekeleza swala zako [kikamilifu]." Hii inamaanisha kwamba swala basi zinapaswa kutekelezwa kamili, bila kupunguzwa kwa chochote. Ni wajibu ambao lazima utekelezwe katika nyakati maalum. Sababu za kupunguza swala zinapoondolewa, swala lazima zitekelezwe kikamilifu.

When security replaces fear again, “observe your prayers [fully]“. This means that prayers are then to be offered complete, without any reduction. It is a duty which must be offered at particular times. When the reasons for reducing it are removed, prayers must be offered in full.

Ni kwa msingi wa kauli ya Qur’ani, “Hakika Sala ni faradhi iliyopangiwa wakati,” ndipo wanazuoni wa madhehebu ya Dhahiri wanapofikia msimamo wao kwamba hakuna sala inayoweza kuswaliwa wakati wake unapopita. Sala fulani ni sahihi tu katika wakati uliowekwa kwa ajili yake. Ikishapita muda wake, haiwezekani tena sala hiyo kuswaliwa.

It is on the basis of the Qur’ānic statement, “Indeed, prayer is a time-related duty,” that the scholars of the Żāhirī school of thought advocate their view that no prayer may be offered when its time has lapsed. A certain prayer is valid only at the time appointed for it. Once it is over, there can be no way for that prayer to be offered.

Wanachuoni wengine hawakubaliani nao, nao wanashikilia kwamba sala zinaweza kutekelezwa kama fidia baada ya muda wake kupita, yaani Qađā’. Hata hivyo, wote wanahimiza kuzingatia sala mapema ndani ya muda uliowekwa kwa ajili yake. Sisi hatupendelei kujadili mambo ya kina kama haya hapa.

Other scholars disagree and maintain that prayers may be offered in compensation after their time has lapsed, i.e. Qađā’. All of them, however, encourage attending to prayer early in the time range allowed for them. We prefer not to discuss such matters of detail here.

Aya hii inahitimisha kwa kuwahimiza waumini waendelee na jihadi yao, licha ya dhabihu wanazoitwa kuzitoa. Inaongezwa kauli yenye kuvutia inayoingia mioyoni mwa waumini, ikieleza kwamba malengo ya waumini na yale ya wasioamini ni tofauti kabisa: "Msikate tamaa katika kuwafuatia watu hao. Ikiwa nyinyi mnapata maumivu, basi nao pia wanapata maumivu kama vile mnavyopata; lakini nyinyi mnatarajia kupata kutoka kwa Mwenyezi Mungu yale ambayo wao hawawezi kuyatarajia kamwe. Hakika Mwenyezi Mungu ni Mjuzi, Mwenye hekima." (Aya ya 104)

This passage concludes with an encouragement to the believers to continue with their jihād, despite the sacrifices they are called upon to offer. An inspiring touch is added which penetrates into the believers’ hearts, explaining that the ends of the believers and unbelievers are widely different: “Do not be faint of heart when you seek out the [enemy] host. If you happen to suffer pain, they also suffer pain as you do; while you hope to receive from God what they can never hope for. God is indeed All-Knowing, Wise.” (Verse 104)

Ni maneno rahisi yanayoonyesha mistari tofauti na kuonyesha pengo kubwa linalotenganisha pande hizi mbili. Waumini wanavumilia maumivu uwanjani wa vita, lakini hawako peke yao katika hilo. Maadui zao nao pia wanateseka na kukabiliwa na shida. Lakini hali zao ni tofauti. Waumini wanatafuta radhi za Mungu na wanangojea malipo yake. Wasioamini wanapata hasara kamili. Hawana cha kutarajia kutoka kwa Mungu, iwe katika maisha haya au maisha ya akhera. Ikiwa wasioamini watabaki imara vitani, waumini wana sababu zaidi ya kufanya hivyo. Wanaweza kuvumilia maumivu kwa moyo mkunjufu zaidi na kwa subira iliyodhamiriwa. Hawapaswi kamwe kuacha kuwafuatia adui hadi watakapopata ushindi kamili. Hivyo, wanaweza kuhakikisha kwamba wanaishi duniani ambapo utiifu wote unatolewa kwa Mungu peke yake.

These are simple words which draw the distinctive lines and reveal the great gulf that separates the two parties. The believers endure pain in the battlefield, but they are not alone in that. Their enemies also suffer pain and hardship. But their states are different. The believers seek God’s pleasure and await His reward. The unbelievers suffer complete loss. They have nothing to expect from God either in this life or in the life to come. If the unbelievers remain steadfast in battle, the believers have all the more reason to do so. They can endure the pain more willingly and with determined perseverance. They need never stop pursuing the enemy until they have achieved complete victory. Thus, they can ensure that they live in a world where all submission is offered to God alone.

Katika kila kampeni ya kujitahidi, imani ina nafasi hii kubwa. Kuna nyakati ambapo ugumu na maumivu ni makubwa kupita kiasi. Ni wakati huo ambapo mtu anahitaji kutafuta chanzo cha ziada cha nguvu. Ni kutoka kwa imani ambapo anaweza kupata nguvu kama hiyo kwa urahisi.

In every campaign of struggle, faith plays this great role. There are moments where the hardship and the pain are overpowering. It is then that a man needs to tap an additional source of strength. It is from faith that he can easily derive such strength.

Hukumu hii hutolewa kwa waumini wanapokuwa katika vita vya wazi, pale pande mbili zinapokuwa sawa, zote mbili zikiwa zimeshika silaha zao, na zote mbili zikikabiliwa na uwezekano wa maumivu ya kimwili. Inaweza kutokea kwamba waumini wanalazimika kushiriki katika vita ambavyo adui zao wana ubora. Kanuni hii, hata hivyo, ni ya kweli katika hali zote. Uovu haupati usalama kamwe, hata pale unaposhinda. Unapata maumivu yanayosababishwa na mgongano wake wa ndani na mgongano wake na maumbile halisi ya mambo. Njia pekee iliyo wazi kwa waumini ni kubaki imara na wasiruhusu nafsi zao kudhoofika.

This directive is given to the believers when they are engaged in an open battle, when the two sides are at parity, both have their weapons drawn, and both face the prospect of physical pain. It may happen that the believers have to engage in a battle in which their enemies enjoy superiority. This rule, however, holds true in all situations. Evil never enjoys security even when it triumphs. It suffers pain brought about by its internal conflict and by its clash with the very nature of things. The only way open to believers is to remain steadfast and not allow themselves to weaken.

Wanapaswa kutambua kwamba maadui zao nao pia wanateseka kwa maumivu, ambayo yanaweza kuwa ya aina tofauti. Zaidi ya hayo, "mnatarajia kutoka kwa Mwenyezi Mungu yale ambayo wao hawawezi kuyatarajia kamwe." (Aya ya 104) Kukumbuka hili kunatoa faraja ya kweli.

They must realise that their enemies also suffer pain, which may be of a different nature. Moreover, “you hope to receive from God what they can never hope for.” (Verse 104) To remember this provides real consolation.

"Hakika Mwenyezi Mungu ni Mjuzi, Mwenye hekima." (Aya ya 104) Yeye anajua binadamu wanavyohisi na jinsi wanavyohisi, na huwaamrisha waumini yale yanayowasaidia kuvuka maumivu yao na mateso yao.

“God is indeed All-Knowing, Wise.” (Verse 104) He knows what and how human beings feel, and He prescribes for the believers what helps them to overcome their pain and suffering.

Al-Nisa (Kupigania Wanaodhulumiwa) 95 - 104

Mambo Yanayowainua Watu Katika Cheo

Falsafa ya Jihadi

Wamepotoka au Wamedhulumiwa?

Thamani ya Kuondoka Nyumbani

Sala Hata Katika Uwanja wa Vita

Sala Vitani na Amani