Hadithi inayosimuliwa katika kifungu hiki ni ya kipekee katika historia ya wanadamu. Ni hadithi inayothibitisha yenyewe kwamba Qur’ani na dini hii ya Uislamu lazima vitokane na Mwenyezi Mungu. Binadamu, awe mtukufu au mwenye mawazo bora kiasi gani, na awe amefikia kiwango gani cha usafi na maadili, hawezi kujipandisha peke yake hadi kiwango kilichochorwa katika aya hizi bila kuongozwa na Mungu mwenyewe. Kiwango hicho kiko juu kama mstari unaochorwa juu ya upeo wa macho, ambao watu wanaweza kuufikia tu chini ya Uislamu. Hawataweza kamwe kukifikia isipokuwa kwa kutekeleza Uislamu.
This passage tells of a story which is unparalleled in the history of mankind. It is a story that proves, on its own, that the Qur’ān and this religion of Islam must, by necessity, originate with God. Human beings, no matter how sublime or idealistic they may be and how high the standard of purity and morality they may achieve, cannot on their own raise themselves to the standard drawn in these verses without being inspired by God Himself. The standard is as high as a line drawn over the horizon which people can only attain under Islam. They will never be able to achieve it except through the implementation of Islam.
Inapaswa kukumbukwa kwamba Mayahudi wa Madinah walielekeza mashambulizi yao yote ya chuki dhidi ya Uislamu na jumuiya ya Waislamu. Sūrah hii na sūrah mbili zilizotangulia zinatoa maelezo ya baadhi tu ya mashambulizi haya na athari zake kwa safu ya Waislamu wa kawaida. Walieneza uvumi wa uongo, wakachochea chuki ya washirikina dhidi ya jumuiya ya Waislamu, wakawatia moyo wanafiki na kusaidia juhudi zao za kudhoofisha umoja wa Waislamu, hivyo kuwachanganya watu. Walimshambulia hata uongozi wa Mtume ﷺ, wakieneza shaka juu ya wahyi wake na ujumbe wa Uislamu, wakijaribu kupanda mbegu za mifarakano ndani ya jamii ya Kiislamu. Lengo lao daima lilikuwa kuidhoofisha kutoka ndani huku wakiwahimiza maadui wake wa nje. Yote haya yalitokea wakati Uislamu ulikuwa bado mpya, kama chipukizi linalojitokeza kwa nguvu katikati ya magugu yaliyoendelea kubaki kutoka zama za zamani za ujinga. Zaidi ya hayo, mafungamano ya undugu na maslahi ya pamoja yaliyowaunganisha baadhi ya Waislamu na baadhi ya washirikina, wanafiki na Mayahudi bado yalikuwa imara. Haya yote yalikuwa tishio la kweli lililoitishia mshikamano na umoja wa jumuiya mpya ya Waislamu.
It has to be remembered that the Jews in Madinah aimed all their vicious attacks against Islam and the Muslim community. This sūrah and the preceding two sūrahs give an account of only some of these attacks and their effect on the Muslim rank and file. They spread false rumours, fed the idolators’ hatred of the Muslim community, encouraged the hypocrites and assisted their efforts to undermine the Muslims’ unity, thereby confusing people. They even attacked the Prophet’s leadership, spreading doubts about his revelations and the message of Islam, trying to sow discord within the Muslim society. Their aim has always been to weaken it internally while at the same time encouraging its external enemies. All this took place at a time when Islam was still new, a young shoot forcing itself out in the midst of persistent weeds remaining from the old days of ignorance. Moreover, bonds of kinship and common interests uniting some Muslims with some of the idolaters, hypocrites and Jews were still strong. All this represented a real danger threatening the cohesion and unity of the new Muslim community.
Katika wakati ule wenye umuhimu mkubwa sana katika maisha ya jamii mpya ya Waislamu huko Madinah, sura hii yote iliteremshwa kutoka juu ikitoa maagizo kwa Mjumbe wa Mungu na jamii ya Waislamu ili kuhakikisha kwamba haki inatendeka kwa Myahudi mmoja aliyeshtakiwa kwa uongo kwa wizi. Sura hii pia inalaani matendo ya nyumba fulani miongoni mwa Ansār, ambao wakati huo ndio waliokuwa wafuasi wakuu na watetezi wa ujumbe na imani ya Mtume ﷺ.
At that highly critical juncture in the life of the new Muslim community in Madinah, this whole passage was revealed from on high giving instructions to God’s Messenger and the Muslim community to ensure that justice was done to a Jewish person who was wrongly accused of theft. The passage also condemns the actions of a particular household among the Anşār, who were at the time the main supporters and defenders of the Prophet’s message and faith.
Kiwango gani cha usafi, haki na maadili hiki? Hakika, ni maneno gani yangeweza kukieleza kwa haki? Kwa hakika, chochote tunachosema kama maoni au maelezo ni kidogo mno mbele ya viwango vitukufu ambavyo Uislamu umeviweka, na ambavyo wanadamu hawawezi kuvifikia peke yao. Ni pale tu wanapotoa na kufanya kazi kwa bidii chini ya uongozi wa sheria ya Kiislamu ndipo wanaweza kutamani kufikia vilele hivyo.
What standard of purity, justice and morality is this? Indeed, what words could justly describe this standard? For a certainty, whatever we say by way of comment or explanation is dwarfed by the sublime standards Islam sets and which human beings cannot attain on their own. Only when they give and work hard under the leadership of the Islamic code can they aspire to such heights.
Taarifa mbalimbali zinataja maelezo ya kisa kilichopelekea kushuka kwa aya hii. Kundi la Answari, akiwemo Qatādah ibn al-Nu`mān na mjomba wake Rifā`ah, walijiunga na Mtume ﷺ katika moja ya safari zake za kijeshi. Ngao ya Rifā`ah iliibiwa, na shaka zikaelekezwa kwa mtu mmoja kutoka kabila la Answari la Ubayriq. Mmiliki wa ngao alimripoti hilo kwa Mtume ﷺ, akisema kwamba Ţu`mah ibn Ubayriq ndiye aliyeiba ngao yake. [Taarifa moja inapendekeza kwamba aliyeiba alikuwa Bashīr ibn Ubayriq, mnafiki aliyekuwa akiandika mashairi yakiwakashifu Masahaba wa Mtume ﷺ, lakini kila mara alihusisha mashairi yake na baadhi ya Waarabu wa jangwani.] Mwizi wa kweli alipogundua kinachoendelea, alichukua ngao na kuiweka nyumbani kwa Myahudi aliyeitwa Zayd ibn al-Samīn. Kisha aliwaarifu baadhi ya watu wa kabila lake kuhusu alichokifanya, akithibitisha kwamba endapo upekuzi ungefanywa, ngao ingepatikana nyumbani kwa Myahudi huyo. Mara moja walikwenda kwa Mtume ﷺ wakasema: "Ewe Mjumbe wa Mungu, ndugu yetu hana hatia, na tumehakikisha kwamba aliyeiba ngao ni mtu anayeitwa —. Tunakuomba utangaze hadharani kutokuwa na hatia kwa ndugu yetu na umtetee. Asipolindwa na Mungu kwa wema wako, ataangamia." Mtume ﷺ alipotambua kwamba kitu kilichoibwa kilipatikana nyumbani kwa Myahudi huyo, alitangaza hadharani kutokuwa na hatia kwa Ibn Ubayriq, akionyesha huruma yake kwake.
Various reports mention the details of the story leading to the revelation of this passage. A group of the Anşār, including Qatādah ibn al-Nu`mān and his uncle Rifā`ah, joined the Prophet on one of his military expeditions. A shield belonging to Rifā`ah was stolen and suspicions were raised about a man from the Anşārī clan of Ubayriq. The shield owner reported this to the Prophet, saying that Ţu`mah ibn Ubayriq had stolen his shield. [One report suggests that the man who stole it was Bashīr ibn Ubayriq, a hypocrite writing poetry denouncing the Prophet’s Companions, but who always attributed his poetry to some bedouins.] When the real thief realised what was happening, he took the shield and put it in the home of a Jew called Zayd ibn al-Samīn. He then informed some people of his clan of what he had done, confirming that if a search was mounted, the shield would be found in the Jew’s home. They immediately went to the Prophet and said, “Messenger of God, our kinsman is innocent, and we have ascertained that the one who stole the shield is a person called —. We request you to declare our kinsman’s innocence in public and to defend him. Unless God protects him by your kindness, he will be ruined.” When the Prophet realised that the stolen article was found in the Jewish man’s home, he declared Ibn Ubayriq’s innocence in public, showing his sympathy for him.
Kabla ya kugunduliwa kwa ngao nyumbani kwa Myahudi, watu wa Ibn Ubayriq walimwambia Al-Nisā’ (Wanawake) | HAKI KWA WOTE 252
Prior to the discovery of the shield in the Jew’s home, Ibn Ubayriq’s people said to Al-Nisā’ (Women) | J USTICE FOR ALL 252
Mtume: “Qatādah bin al-Nu`mān na mjomba wake wameilenga familia moja yetu, inayojulikana kwa imani thabiti na uchamungu, kwa kuisingizia wizi, bila kutoa ushahidi wowote au uthibitisho wa kuunga mkono madai yao.” Qatādah anasema kwamba baadaye alizungumza na Mtume ﷺ. Mtume ﷺ alimwambia: “Ulithubutuje kuielekezea familia yenye imani thabiti na uchamungu tuhuma ya wizi, bila kutoa ushahidi wowote kuunga mkono madai yako?” Qatādah anasimulia kwamba alirudi akihisi kwamba angependelea kupoteza sehemu kubwa ya mali yake kuliko kuzungumza na Mtume ﷺ juu ya jambo hili. Mjomba wake Rifā`ah alikuja kujua mwitikio wa Mtume ﷺ, na alipoelezwa, maneno yake pekee yalikuwa: “Namwomba Mungu msaada tu.” Muda mfupi baadaye, sehemu hii ilishushwa kutoka juu kwa Mtume ﷺ.
the Prophet: “Qatādah ibn al-Nu`mān and his uncle have made one of our families, which is known for strong faith and piety, a target for their accusation of thieving, without producing any evidence or proof to support their accusation.” Qatādah mentions that he subsequently spoke to the Prophet. The Prophet told him: “How could you target your accusation of theft against a family of strong faith and piety, without producing any evidence in support of your accusation?” Qatādah reports that he went back feeling he would rather have lost a large portion of his property than spoken to the Prophet on this issue. His uncle Rifā`ah came over to learn of the Prophet’s reaction, and when he was told, his only comment was: “I seek only God’s help.” It was shortly afterwards that this passage was revealed from on high to the Prophet.
Wakati ufunuo ulipokwisha kuweka wazi jambo hilo, silaha iliyoibiwa ililetwa kwa Mtume, naye akamrudishia Rifā`ah. Qatādah anasimulia: "Nilipomletea mjomba wangu silaha hiyo, alikuwa mzee aliyepoteza uwezo wa kuona, au sehemu kubwa yake, katika siku za kabla ya Uislamu, na imani yake katika Uislamu ilikuwa ikitiliwa shaka, alisema: `Ninatoa silaha hii kwa ajili ya njia ya Mungu.` Hapo ndipo nilipotambua kwamba imani ya mjomba wangu ilikuwa thabiti na ya kweli." Kisha Bashīr ibn Ubayriq aliondoka Madinah kwenda kujiunga na makafiri. Ni kuhusiana naye ndipo zilishushwa aya zifuatazo katika sehemu hii: "Lakini yeyote anayejitenga na Mtume ﷺ baada ya uongofu kumfikia waziwazi, na kufuata njia nyingine isiyo ya waumini, tutamwacha na alichokichagua mwenyewe, na tutamwingiza Jahannamu. Na hiyo ni marejeo mabaya. Hakika Mungu hasamehe kumshirikisha Yeye, lakini husamehe dhambi nyingine kwa amtakaye. Na anayemshirikisha Mungu, amepotea mbali sana." (Aya 115-116)
When revelation had made the issues clear, the stolen armour was brought to the Prophet, and he returned it to Rifā`ah. Qatādah reports: “When I brought the armour to my uncle, who was an old man who had lost his eyesight, or much of it, in pre- Islamic days and whose firmness of belief in Islam was suspect, he said: `I am donating this armour for God’s cause.’ I then realised that my uncle’s faith was strong and genuine.” Bashīr ibn Ubayriq then left Madinah to join the unbelievers. It is with reference to him that the following verses in this passage were revealed: “But as for him who, after guidance has been plainly conveyed to him, puts himself in contention with God’s Messenger and follows a path other than that of the believers — him shall We leave to that which he himself has chosen, and shall cause him to endure hell. How evil a journey’s end. For a certainty, God does not forgive that partners should be associated with Him, but He forgives any lesser sin to whomever He wills. He who associates partners with God has indeed gone far astray.” (Verses 115-16)
Swali halikuwa tu la kumwachilia huru mtu asiye na hatia aliyekuwa mwathirika wa njama za kundi dogo la watu waliotaka alipe uhalifu ambao hakuutenda. Ingawa kumwachilia mtu asiye na hatia ni jambo zito sana mbele ya Mungu, swali hapa lilikuwa kubwa zaidi. Lilikusudia kuweka kipimo ambacho hakiwezi kupindishwa ili kukidhi matamanio, au kuwaunga mkono jamaa na washirika wa karibu. Ni kipimo ambacho hakiathiriwi na hisia za upendo au chuki, bila kujali mazingira yoyote.
The question was not merely the acquittal of an innocent man who was the victim of a plot by a small group of people who wanted him to pay for a crime he did not commit. Although the acquittal of an innocent person is very serious indeed by God’s standards, the question here was far larger. It simply aimed at establishing a standard that cannot be tilted to accommodate desire, or support for one’s kin and crony. It is a standard that is not swayed by feelings of love or hatred, regardless of the circumstances.
Lengo la haraka lilikuwa kuitakasa jamii changa ya Waislamu, kushughulikia udhaifu wa kibinadamu uliokuwa ukiathiri jamii hiyo, na kuondoa mafungamano finyu ya kikundi katika aina zake zote na sura zake zote, hata kama baadhi yake yanaweza kuwa yamejengwa juu ya dini yenyewe. Kuhakikisha haki kamili baina ya watu wote kulikuwa jambo la msingi kabisa. Jamii hiyo mpya, isiyo na mfano katika historia ya binadamu, ilipaswa kujengwa juu ya msingi safi na imara, usioathiriwa na matamanio au maslahi ya kibinafsi au ya kikundi, na usioyumbishwa na chuki au upendeleo.
The immediate objective was to purify the newly-emerging Muslim community, to treat the elements of human weakness that affected it and to eradicate narrow ties of affiliation in all their forms and guises, even though some of these may be based on religion itself. Ensuring complete justice between all people was paramount. The new community, unparalleled in human history, must be based on a clean and firm foundation, unaffected by personal or communal desires or interests and unswayed by prejudice or favouritism.
Lau kanuni na viwango vya kibinadamu au vya kidunia vingekuwa ndivyo vilivyoamua katika sheria ya Kiislamu na katika namna ya kuitekeleza, kuna sababu kadhaa zingeweza kufanya tukio lote lipuuzwe. Kungebuniwa kificho, na ukweli wa jambo hilo usingefichuliwa kwa namna ya kukaribia kashfa. Sababu ya kwanza na iliyo wazi zaidi ni kwamba mshtakiwa mwenyewe alikuwa Myahudi aliyekuwa wa jamii ya Kiyahudi iliyokuwa ikipigana vikali dhidi ya Uislamu, ikitumia kila silaha iliyokuwa mikononi mwake. Waislamu wa kipindi hicho waliteseka sana kutokana na hila mbaya za Mayahudi. [Mungu ameamua kwamba Waislamu wateseke kutoka kwa Mayahudi wakati wote!] Mayahudi wale waliokuwa Madinah hawakuzuiwa na mambo ya haki au uadilifu. Hawakutumia kiwango chochote cha kimaadili katika mwenendo wao na jamii ya Waislamu.
Had human or worldly standards or considerations been the deciding factor in the Islamic code and its method of implementation, there would have been several reasons to overlook the whole event. A cover- up would have been concocted and the reality of the matter would not have been exposed in such a way as to approach a scandal. The first and clearest reason was that the accused himself was a Jew belonging to a Jewish community which was engaged in a tooth and nail fight against Islam, using every piece of armament at its disposal. The Muslims of that period were suffering much from the Jews wicked designs. [God has willed that the Muslims should suffer of from the Jews at all times!] Those Jews in Madinah were not restrained by considerations of right or justice. They applied no moral standard in their dealings with the Muslim community.
Sababu nyingine inatokana na ukweli kwamba suala hilo lilihusu moja kwa moja kundi la Ansār, Waislamu wa Madina waliompa Mtume na Maswahaba wake wa Makka hifadhi, msaada na ulinzi. Tukio kama hilo lingeweza kwa urahisi kusababisha mfarakano na chuki kubwa miongoni mwa makundi yao mbalimbali. Kuelekeza tuhuma kwa Myahudi kungezuia kabisa uwezekano wowote wa mgawanyiko miongoni mwao.
Another reason stems from the fact that the issue directly concerned a group of the Anşār, the Muslims of Madinah who provided the Prophet and his Makkan Companions with refuge, support and protection. Such an incident could have easily caused much disunity and hatred among their different groups. To direct accusations at a Jew would have averted any likelihood of division among them.
Sababu ya tatu iliyofanya ufichaji huo ukubaliwe ni kwamba ungeepusha Mayahudi wa Madina kupata silaha zaidi za kuwashambulia Ansār. Kufichuka kwa jambo hilo kungewapa Mayahudi nafasi ya kuwalaumu Ansār kwamba wanaibiana, kisha kuwashutumu kwa uongo na kwa kujua, kwamba Mayahudi ndio waliotenda uhalifu wao wenyewe. Mayahudi hawakuwa tayari kamwe kuiacha nafasi kama hiyo ipite mikononi mwao.
A third reason for approving a cover-up was that it would have avoided giving the Jews in Madinah more armament with which to attack the Anşār. Exposure would allow the Jews to denounce the Anşār as stealing from one another and then falsely and knowingly accusing the Jews of committing their own crimes. The Jews were certain not to allow such an opportunity to pass them by.
Lakini tatizo la kweli lilikuwa kubwa zaidi kuliko mambo yote hayo, ambayo Uislamu unayaona kuwa madogo. Tatizo la kweli lilikuwa ni kuilea jumuiya ya Waislamu iliyokuwa ikiibuka, ili iweze kutekeleza wajibu wake wa kuwaongoza wanadamu katika kujenga maisha bora ya kibinadamu. Jumuiya ya Waislamu haikuweza kuyatekeleza majukumu hayo hadi ilipopitisha mfumo na mbinu ya kipekee ya utekelezaji ulio bora kuliko kila kitu ambacho binadamu alishawahi kukijua, na hadi mfumo huu ulipoimarishwa kikamilifu katika maisha yake ya kila siku. Zaidi ya hayo, jumuiya mpya ya Waislamu ilihitaji kufanyiwa majaribio makali ili kujitakasa na uovu wote, udhaifu na desturi za kijinga. Kiwango chake cha haki kilihitaji kuwa safi, kisichoathiriwa na mazingatio yoyote ya kidunia, ili kiweze kutekeleza haki baina ya watu bila kujali maslahi ya papo hapo wala upendeleo.
But the real issue was far greater than all such considerations, which Islam views as trivial. The real issue was that of educating the newly- emerging Muslim community so that it could fulfil its duties of leading mankind in building a proper human life. The Muslim community could not undertake such tasks until it had adopted a unique system and method of implementation that surpassed everything that humanity had ever known, and until this system was firmly established in its practical life. Furthermore, the new Muslim community needed to be seriously tested so as to purge itself of all evil, weakness and ignorant practices. Its standard of justice needed to be unblemished by any worldly consideration so that it implemented justice between people regardless of any consideration of immediate interest or prejudice.
Mungu, katika hekima yake, alichagua kwa makusudi tukio hili mahsusi, katika wakati huo mahsusi, likimhusisha Myahudi aliyekuwa wa jamii iliyokuwa ikipanga njama mfululizo dhidi ya Waislamu na ikilenga kuidhoofisha dini ya Uislamu. Zaidi ya hayo, lilikuwa wakati wa hatari sana kwa Waislamu wa Madina, kwani walikuwa wanakabiliwa na uadui pande zote, na katika yote hayo Mayahudi walikuwa wakishiriki. Hata hivyo, Mungu alichagua tukio hili mahsusi na wakati huu mahsusi ili kuweka wazi amri zake kwa Waislamu na kuwafundisha yale aliyotaka wajifunze. Hakuna nafasi iliyoachwa kwa mazingatio ya diplomasia, siasa wala kujipendekeza. Hakuna hatua iliyochukuliwa ya kutumia mbinu yoyote ya kuficha ukweli wowote wa aibu au usiopendeza.
God, in His wisdom, deliberately chose this particular incident at that particular time, involving as it did a Jew belonging to a community continuously scheming against the Muslims and aiming to undermine the religion of Islam. Furthermore, it was a very critical time for the Muslims in Madinah, for they were facing hostility on all fronts, and in all these the Jews were involved. Nevertheless, God chose this particular incident and time to make His commands clear to the Muslims and to teach them whatever He wanted them to learn. No room was left for considerations of diplomacy, politics or appeasement. No recourse was made to any device to hide any embarrassing or unpleasant facts.
Maslahi za wazi za jumuiya ya Waislamu na hali zake za papo hapo zilipuuzwa kwa makusudi.
The apparent interests of the Muslim community and its immediate circumstances were deliberately left out of consideration.
Jambo hili lilikuwa zito sana kweli, halikuacha nafasi ya kujifanya wala udanganyifu.
The matter was very serious indeed, allowing no room for pretence or deception.
Mambo yake yalihusu mfumo wa Kimungu na misingi yake, jamii ya Waislamu kuwa tayari kuunadi na kuutekeleza mfumo huu, na haki miongoni mwa watu wote ikiinuliwa hadi kiwango cha juu ambacho ubinadamu haukuwahi kukifikia bila ufunuo na msaada wa Mungu.
Its concerns were the Divine system and its basics, the Muslim community being prepared to advocate and implement this system, and justice among all people raised to the high standard that humanity never attained without God’s revelations and support.
Unapotazama kutoka urefu huo mkuu kwa jamii nyingine ya binadamu katika zama zote, unaona jamii zote zikiteseka. Kati ya urefu huo wa haki ya Kiislamu na viwango vya kibinadamu vinavyozama, pia unaona mawe magumu yametawanyika kila mahali: ujanja, hila, siasa, ustadi wa kupotosha ukweli, serikali, maslahi ya kitaifa na ya kijamii, na mengineyo. Tukichunguza mawe haya na kutazama kwa makini chini yake, hatuoni chochote isipokuwa uchafu. Tukitazama tena, tunaiona jamii ya Waislamu peke yake ikisonga juu, ikiacha vilindi hivyo vya chini na ikijaribu kufikia utukufu. Mifano ya namna hii ni mingi katika historia ya binadamu, ikiongozwa tu na mfumo wa kipekee wa Uislamu. Kuhusu kile watu wanachokiita "haki", kama kinavyotekelezwa katika jamii nyingine, za zamani na za sasa, ni bora kutoondoa kifuniko chake, ili harufu yake mbaya isiharibu mazingira safi na safi ya haki ya Kiislamu.
When one looks from such a sublime height at the rest of humanity throughout all ages, one finds all communities suffering. Between that height of Islamic justice and sinking human standards one also sees hard rocks scattered everywhere; cunning, deviousness, politics, skilful manipulation of facts, government, national and community interests, etc. When we examine these rocks and look carefully underneath them, we find only filth. When we look again, we see the Muslim community alone moving upwards, leaving those lowly depths and trying to reach sublimity. Such examples abound in human history, guided only by the unique system of Islam. As for that which people call, “justice”, as practised in other communities, past and present, it is better not to remove the lid from it, in order not to let its foul smell disturb the clean and pure atmosphere of Islamic justice.