Passage hii inaanza kwa kusisitiza kwa nguvu kanuni kuu ya imani ya Kiislamu, yaani kutangaza umoja wa Mungu. Kisha inaendelea kutunga, juu ya msingi huo, masharti kadhaa ya kupanga mahusiano kati ya jamii ya Waislamu na makundi mengine. Passage hiyo pia inajumuisha lawama dhidi ya mgawanyiko wa Waislamu katika makundi mawili yenye maoni tofauti kuhusu namna ya kuwashughulikia wanafiki. Inaonekana kwamba hili linahusiana na kundi fulani la wanafiki ambao hawakuishi Madina. Masharti haya, pamoja na lawama hiyo, yanatokana na kanuni hiyo hiyo kuu ya Uislamu, ambayo hujitokeza kwa uwazi zaidi kila mara sheria au maelekezo ya kiutendaji yanapotajwa katika Qur'ani. Inapaswa kusemwa kwamba masharti haya ni sehemu tu ya kanuni ambazo Uislamu ulikuwa wa kwanza kuzitangaza katika historia ya binadamu kwa ajili ya kudhibiti mahusiano ya kimataifa. Kwa mara ya kwanza kabisa, mahusiano haya yamepata msingi mwingine zaidi ya nguvu ghafi.

This new passage begins with an emphatic reiteration of the central principle of Islamic faith, declaring God’s oneness. It goes on to formulate on this basis a number of provisions to organise relations between the Muslim community and other groupings. The passage includes a denunciation of the division of Muslims into two groups with different views with regard to the treatment of hypocrites. It seems that this relates to a particular group of hypocrites who did not live in Madinah. These provisions, as well as the denunciation, are based on the same central principle of Islam which is stated most clearly whenever a piece of legislation or a practical directive is mentioned in the Qur’ān. It should be stated that these provisions constitute only a part of the rules which Islam was the first to enunciate in human history for the regulation of international relations. For the first time ever, these relations have a basis other than brute force.

Licha ya sheria yake ya kimataifa na mashirika yote ya kimataifa yaliyoanzishwa kwa msingi wa sheria hiyo, Ulaya ilianza kuelekea huko katika karne ya kumi na saba tu (karne ya kumi na moja ya kalenda ya Kiislamu). Kwa ujumla, sheria hii inabaki ya kinadharia, na mashirika ya kimataifa kwa kiasi kikubwa ni vifaa vya kuficha malengo ya mataifa makubwa. Hakuna njia yoyote ambayo yanaweza kuelezwa kuwa yanalenga kuhakikisha haki inatendeka. Yameibuka kutokana na mizozo kati ya nguvu zenye usawa wa kiwango. 14 Wakati mizani hii inapoegemea sana upande mmoja au mwingine, sheria za kimataifa hupoteza thamani na mashirika ya kimataifa hayana meno.

Despite its international law and all the international organisations that have come into existence on the basis of such law, Europe began moving in this direction only in the seventeenth century (the eleventh century of the Islamic calendar). Generally speaking, this law remains theoretical, and international organisations are, on the whole, devices to conceal the ambitions of the great powers. In no way can they be described as aiming to ensure that justice is done. They have come into existence as a result of disputes between forces of equal strength. 14 Whenever this balance is heavily tilted one way or the other, international laws become of little value and international organisations have no teeth.

Kwanza, sehemu hii inaanza na kanuni ya msingi iliyo kiini cha jamii ya Kiislamu. "Mungu, isipokuwa Yeye hakuna mungu mwingine, kwa hakika atawakusanya nyote pamoja Siku ya Kiyama, ambayo haina shaka kuja kwake. Na ni nani aliye mkweli wa kauli kuliko Mungu?" (Aya ya 87). Katika kulea nyoyo na kuwaelimisha watu, na pia katika kuanzisha jamii ya Waislamu na kuipa umbo na sheria zake za kipekee, Uislamu huanza kwa kanuni ya msingi ya kutangaza umoja wa Mungu na kwamba Yeye ndiye mungu pekee katika ulimwengu. Jambo hilo hilo ni kweli, iwe sheria inayotungwa ni ya ndani kwa jamii ya Waislamu au inahusu mahusiano ya kimataifa. Kwa hiyo, sehemu hii inayojumuisha vifungu vingi vya mahusiano ya nje inafunguliwa kwa kanuni hiyo hiyo kuu. Ni kutokana na kuamini Siku ya Mwisho na kukusanywa kwa viumbe vyote na Mungu, ili wahesabiwe kwa waliyoyafanya kwa fursa alizowapa katika maisha haya, ndipo mfumo wa Kiislamu unapoanza kazi yake ya kulea nyoyo na kuwaelimisha watu.

To start with, this passage begins with the basic principle central to the foundation of Islamic society. “God, save whom there is no deity, will surely gather you all together on the Day of Resurrection, which is sure to come, no doubt. Whose word could be truer than God’s?” (Verse 87) In the cultivation of hearts and the education of people, as well as in establishing a Muslim community and giving it a distinctive shape and law, Islam begins with the basic principle of declaring the oneness of God and that He is the only deity in the universe. The same holds true whether the legislation to be enacted is an internal one for the Muslim community or whether it relates to international dealings. Hence, the passage which includes a host of provisions for external relations opens with the same central principle. It is from believing in the hereafter and the gathering by God of all His creatures, so that they may account for what they have done with the chances He has offered them in this life, that the Islamic system begins its work to cultivate hearts and educate people.

Lengo ni kuwapa Waislamu hisia kali ya kujitolea kwa sheria na maagizo ya Kiislamu na utekelezaji wake katika maisha ya binadamu. Kila jambo dogo ni sehemu ya mtihani uliowekwa kwa kila mtu binafsi. Kila mtu atahesabiwa kwa matendo yake yote, makubwa au madogo. Hii ndiyo dhamana iliyo imara zaidi ya utekelezaji sahihi wa sheria zote. Ni dhamana iliyokita mizizi ndani kabisa ya nafsi ya binadamu. Inaipa dhamiri nyeti isiyolala, inayobaki macho wakati kila walinzi wa nje wanapozama katika usingizi mzito. Hili ndilo Neno la Mungu na ahadi Yake: “Ni nani aliye mkweli wa kauli kuliko Mungu?” (Aya ya 87)

The aim is to provide Muslims with a keen sense of commitment to Islamic laws and directives and their operation in human life. Every little thing is part of the test set for every individual. Everyone will be held to account for all his deeds, large or small. This is the surest guarantee for the proper enforcement of all laws. It is a guarantee that is well rooted in the depths of the human soul. It gives it an ever sensitive conscience that remains alert when every external watch guard goes into deep slumber. This is God’s Word and His promise: “Whose word could be truer than God’s?” (Verse 87)

Aya inayofuata inakosoa mwelekeo wa jamii ya Waislamu wa kusita kuchukua msimamo imara dhidi ya wanafiki. Inaonekana jamii ya Waislamu ilikuwa na mawazo mawili, jambo lililosababisha mabishano kuhusu uhusiano wake na kundi la wanafiki kutoka nje ya Madina. Lawama hiyo inaweka wazi kwamba Uislamu unakubali msimamo imara tu katika mambo kama haya. Hauruhusu kusita kwa jamii ya Waislamu katika mbinu yake ya kushughulikia tatizo kama hilo. Kusita huko kunamaanisha kukubali unafiki wao unaojionyesha.

The next verse criticises the Muslim community’s hesitation to adopt a firm attitude towards the hypocrites. The Muslim community was apparently in two minds, leading to some controversy with regard to its relationship with a group of hypocrites from outside Madinah. The criticism makes it clear that Islam only accepts a firm attitude in such matters. It allows for no hesitation in the Muslim community’s approach to such a problem. Such hesitation means accepting the pretence they offer.

Hili linaweza kufanyika tu ikiwa limejengwa juu ya mpango wa utekelezaji ulio wazi na ulioainishwa vizuri.

This can only be done if it is based on a clearly defined plan of action.

Je, mnawezaje kugawanyika katika makundi mawili kuhusu wanafiki, ilhali Mwenyezi Mungu Mwenyewe amewakataa kwa sababu ya makosa yao? Je, mnataka kumwongoza yule ambaye Mwenyezi Mungu amemwacha apotee? Kwa yule ambaye Mwenyezi Mungu amemwacha apotee, hutapata njia kamwe.

How could you be divided into two groups concerning the hypocrites, when God Himself has cast them off because of their guilt? Do you seek to guide those whom God has let go astray? For him whom God lets go astray you can never find any way.

(Aya 88)

(Verse 88)

Tuna ripoti mbili zinazoonyesha ni kundi gani la wanafiki linalokusudiwa katika aya hii ya Qur’ani. Ya kwanza, iliyosimuliwa na Imamu Aĥmad, inamnukuu Zayd ibn Thābit, Maswahaba wa Mtume, ambaye anasema kwamba Mtume ﷺ alitoka kwenda Uĥud [pamoja na jeshi]. Hata hivyo, baadhi ya waliokuwa wameenda pamoja naye waliamua kurudi nyuma. Maswahaba wake walikuwa wamegawanyika kuhusu jinsi ya kushughulika na hao waliorudi nyuma. Kundi moja lilisema kwamba lazima wauawe. Kundi jingine lilipinga, likisema kwamba wao ni waumini. Ndipo aya hii ya Qur’ani ikateremshwa, ikiibua swali kwamba Waislamu wanapaswa kuwa na msimamo mmoja. Mtume ﷺ alisema: “Mji huu ni Ṭaibah [jina jingine la Madinah lenye maana kwamba ni mji mwema na wenye fadhila. Hutupa uovu kama vile mfua chuma hutupa uchafu wa chuma.” (Imesimuliwa na al-Bukhārī na Muslim.)

We have two reports to indicate which group of hypocrites is meant in this Qur’ānic verse. The first, related by Imām Aĥmad, quotes Zayd ibn Thābit, a Companion of the Prophet, who says that the Prophet (peace be upon him) went out to Uĥud [with an army]. Some of those who went with him, however, decided to go back. His Companions were divided on how to deal with these retractors. One group said that they must be killed. Another group objected, saying that they were believers. Then this Qur’ānic verse was revealed raising the question that the Muslims should adopt a unified attitude. The Prophet said: “This city is Ţaibah [another name for Madinah meaning that it is a good and virtuous city]. It throws away evil as a smelter throws away foreign elements in iron.” (Related by al-Bukhārī and Muslim.)

Wanatamani nyinyi nikufuru kama wao walivyokufuru, ili mwe sawa. Basi msiwachukue kuwa marafiki wa karibu mpaka wahame kwa ajili ya njia ya Mwenyezi Mungu. Lakini wakigeuka (wakakataa), basi wakamateni na wauawe popote mtakapowakuta. Wala msiwachukue yeyote miongoni mwao kuwa rafiki wa karibu wala msaidizi.

They would love to see you disbelieve as they themselves disbelieve, so that you may be all alike. Do not, therefore, take them for your allies, until they migrate for God’s cause. If they turn against you, then seize them and kill them wherever you my find them. Do not take any of them for your ally or supporter. (Verse 89)

Aya hii inasogeza hatua moja karibu zaidi na kufichua mwelekeo na nia za wanafiki. Si tu kwamba wamechagua upotevu badala ya uongofu wa Mwenyezi Mungu, na kwamba matendo yao na nia zao mbaya zimestahilisha Mwenyezi Mungu awaache wapotee zaidi, bali pia wamejaribu kwa makusudi kuwageuza waumini kutoka njia yao iliyo sawa kuelekea upotevu: "Wangependa nyinyi mkufuru kama walivyokufuru wao, ili nyote muwe sawa." Licha ya ukweli kwamba wanarudia kauli zile zile za Waislamu, na wametoa tamko lile lile la kuamini umoja wa Mungu na ujumbe wa Muhammad (rehema na amani ziwe juu yake) ﷺ, msaada wao wa kivitendo kwa maadui wa Uislamu unakanusha kauli zao za maneno. Hata hivyo, hawaridhiki na hilo.

This verse moves another step closer to exposing the attitude and intentions of the hypocrites. It is not only that they have chosen error in preference to Divine guidance and that their deeds and bad intentions have merited that God lets them go further astray, but they have deliberately tried to divert the believers off their right course into error: “They would love to see you disbelieve as they themselves disbelieve, so that you my be all alike.” Despite the fact that they repeat the same statements as the Muslims, and they have made the same declaration of believing in the oneness of God and in the messages of Muĥammad (peace be upon him), their practical support to the enemies of Islam belie their verbal statements. Nevertheless, they are not satisfied with that.

Yeyote anayekataa kwa makusudi dini ya kweli hafurahii pale imani inapoendelea kujidhihirisha duniani na kuwavutia waumini. Anahisi kwamba lazima afanye kazi kwa bidii, akitumia mbinu zake zote, ili kuwarudisha Waislamu kwenye ukafiri ili wawe katika hali sawa na yake. Hii ni tafsiri ya awali ya mtazamo halisi wa mnafiki. Haiachi nafasi yoyote kwa dhana ya imani "laini". Inaweka wazi kabisa kwamba imani inahitaji vitendo viwiane na kauli za mdomo. Maneno hayana maana yoyote ikiwa vitendo vinayakanusha.

One who consciously rejects the true faith does not feel happy when faith continues to make its presence felt on earth and attracts believers. He feels that he must work hard, utilising all his devices, to turn the Muslims back to disbelief so that they are in the same position as he. This is an initial definition of the hypocrite’s real attitude. It leaves no room for a “wet” concept of faith. It makes absolutely clear that faith requires that action be consistent with verbal statements. Words have no significance if actions belie them.

Baada ya kutoa hukumu iliyo wazi dhidi ya wale wanaoshirikiana na makafiri licha ya kudai kwao kuwa ni Waislamu, sūrah inatoa ubaguzi kwa wale wanaotafuta hifadhi kwa watu walio na agano au mkataba na jumuiya ya Waislamu. Msimamo uliowekwa kwa jumuiya hiyo sasa unawahusu pia: "Isipokuwa wale miongoni mwao walio na uhusiano na watu ambao nyinyi wenyewe mmefungwa nao kwa agano." (Aya ya 90)

Having thus given a clear verdict against those who side with the unbelievers despite their claims to be Muslims, the sūrah states an exception in the case of those who seek refuge with people who have a covenant or a treaty with the Muslim community. The attitude determined for such a community now also applies to them: “Except in the case of those of them who have ties with people to whom you yourselves are bound by a covenant.” (Verse 90)

Tunaona hapa kwamba Uislamu unapendelea amani kila pale penye nafasi ya amani, mradi haizuii kazi yake ya kufikisha ujumbe wake kwa watu kwa uhuru na kuwaacha watu wachague kwa hiari yao. Hakuna mtu wala kitu chochote kinachopaswa kuwa katika nafasi ya kutumia nguvu dhidi ya juhudi za kufikisha Uislamu kwa watu. Usalama wa Waislamu unapaswa kuhakikishwa. Hawapaswi kukabiliwa na hatari yoyote ya fitina wala vitisho dhidi ya ujumbe wa Kiislamu vinavyoweza kusababisha kuzuiwa kwa juhudi zake. Kwa sababu hii, wale wanaotafuta hifadhi na kuishi pamoja na kundi lolote la watu waliofungwa na mkataba au ahadi na Waislamu, wanapata matibabu sawa na watu wanaoishi nao. Hali hiyo hiyo ya amani inawahusu pia. Hii ni dalili wazi ya asili ya amani ya Uislamu.

We see here that Islam prefers peace whenever there is room for peace which does not impede its work of freely conveying its message to people and allowing them free choice. Nothing and no one should be in a position to use force against the effort to convey Islam to people. The security of the Muslims should be guaranteed. They must not be exposed to any danger of sedition or to threats to the Islamic message which may cause its efforts to be hampered. For this reason, those who seek refuge and live with any group of people who are bound by a treaty or a covenant with the Muslims enjoy the same treatment as the people with whom they live. The same state of peace applies to them. This is clear evidence of the peaceful nature of Islam.

Msamaha wa kufungwa na kuuawa pia hutolewa kwa watu binafsi, makabila au jumuiya ambazo zinachukua msimamo wa kutoegemea upande wowote, yaani wale ambao hawashiriki katika mapigano yanayotokea kati ya watu wao na Waislamu. Mioyo yao inasita kufikiria ama kupigana pamoja na watu wao dhidi ya Waislamu au kupigana pamoja na Waislamu dhidi ya jamaa zao wenyewe. Watu hawa hujiweka kando, wasiokuwa tayari kuingia katika uhasama wowote: "Au wale wanaokujieni ambao nyoyo zao zinasita kupigana nanyi au kupigana na watu wao." (Aya ya 90)

Yote yaliyotangulia yanahusu mahusiano kati ya jamii ya Waislamu na makundi mengine. Sūrah sasa inaendelea kuzungumzia mahusiano ya ndani kati ya Waislamu, bila kujali nchi zao zilivyo mbali. Ni wazi kwamba hakuna mapigano wala mauaji miongoni mwa Waislamu isipokuwa kama adhabu kwa makosa fulani. Jambo ni kwamba hakuna hali yoyote inayoweza kuchukua nafasi ya uhusiano wa imani uliopo kati ya Waislamu. Kwa hiyo, hakuna Muislamu anayeruhusiwa kumuua Muislamu mwenzake kamwe, kwa kuzingatia kwamba kifungo hiki chenye nguvu cha imani kipo kati yao. Mauaji ya namna hiyo yanaweza kutokea kwa kosa tu.

All the foregoing applies to relations between the Muslim community and other camps. The sūrah now moves on to speak of internal relations among Muslims, no matter how distant their countries are. It is clear that there can be no fighting or killing among Muslims except by way of punishment for certain crimes. The point is that there can be no situation superseding the relationship of faith that exists between Muslims. Hence, no Muslim may ever kill another Muslim, knowing that this strong tie of faith exists between them. Such killing may only happen by mistake.

Kwa kuwa hili ni jambo linalowezekana, linahitaji masharti fulani ya kisheria. Kuhusu mauaji ya makusudi, ni uhalifu mkubwa mno kiasi kwamba hauwezi kufutwa na kafara yoyote. Ni jambo linalovuka mipaka yote ya Uislamu.

Since this is a possibility, it requires certain legal provisions. As for deliberate killing, it is a crime much too ghastly to be erased by any atonement. It is something that transgresses all boundaries of Islam.

Haifai kabisa kwa muumini kumuua muumini mwenzake, isipokuwa kwa kosa. Yeyote atakayemuua muumini kwa kosa, ni lazima amwache huru mtumwa mwenye imani, na atoe fidia kwa familia yake, isipokuwa wao wakiamua kuiachilia kama sadaka. Ikiwa aliyeuawa alikuwa wa watu walio vitani nanyi, naye mwenyewe alikuwa muumini, basi muuaji amwache huru mtumwa mwenye imani. Na ikiwa alikuwa wa watu ambao mna mkataba nao, basi malipo ni fidia itakayotolewa kwa familia yake, pamoja na kumwacha huru mtumwa mwenye imani. Asiyeweza kupata hayo, afunge miezi miwili mfululizo. Hii ndiyo toba iliyoamriwa na Mungu. Mungu ni Mjuzi, Mwenye hekima. (Aya ya 92)

Never should a believer kill another believer, unless it be by mistake. He who kills a believer by mistake must free a believing soul from bondage and pay an indemnity to his family, unless they forego it by way of charity. If the victim belonged to a people who are at war with you, while he himself was a believer, then let his killer free a believing soul from bondage. If he (the victim) belonged to a people with whom you are bound by a covenant, then the penalty is an indemnity to be paid to his family and the freeing of a believing soul ,from bondage. He who cannot afford the wherewithal must fast for two consecutive months. This is the atonement ordained by God. God is All- Knowing, Wise. (Verse 92)

Yote yaliyotangulia yanahusu mauaji ya bahati mbaya. Mauaji ya makusudi ya muumini ni uhalifu mkubwa mno, na hakuna anayebeba chembe yoyote ya imani moyoni mwake anayeweza kuyafanya. Hayawezi kufidiwa kwa malipo yoyote wala kwa kuwaachia huru watumwa. Adhabu katika hali hii inatolewa na Mungu Mwenyewe: “Na atakayemuua muumini kwa makusudi, malipo yake ni Jahannamu, atadumu humo milele. Mungu atamghadhibikia na kumlaani, na atamwandalia adhabu kubwa.” (Aya ya 93)

All the foregoing applies to accidental killing. A deliberate murder of a believer is a crime too horrendous to be committed by anyone who has any trace of faith in his heart. It cannot be compensated for by any indemnity or by setting slaves free. The punishment in this case is exacted by God Himself: “He who deliberately kills a believer, his punishment is hell, therein to abide permanently. God will be angry with him, and will reject him, and will prepare for him a dreadful suffering.” (Verse 93)

Ni kosa la mauaji ambalo mwathiriwa wake si tu binadamu anayeuawa bila sababu yoyote ya haki. Pia huvunja uhusiano mtukufu na wa thamani kubwa ulioanzishwa na Mungu kati ya Muislamu mmoja na mwingine. Ni kosa dhidi ya msingi wenyewe wa kuamini Mungu. Kwa sababu hiyo, mara nyingi hufungamanishwa na kukataa imani kabisa. Baadhi ya wanazuoni wenye hadhi ya juu, akiwemo Ibn `Abbās, binamu wa Mtume ﷺ, wanaona kwamba toba ya kosa kama hilo haikubaliwi.

It is a crime of murder wherein the victim is not merely the human being who is killed without any justification whatsoever. It also kills the noble and dearly cherished tie established by God between one Muslim and another. It is a crime against the very idea of believing in God. For this reason, it is often associated with denying faith altogether. Some scholars of high standing including Ibn `Abbās, the Prophet’s cousin, are of the opinion that no repentance of such a crime is acceptable.

Wasomi wengine wanaopinga, wanategemea hoja yao kwenye aya ya Qur'ani inayosema: "Hakika Mwenyezi Mungu hasamehe kwamba ashirikishwe naye, lakini husamehe chini ya hayo kwa amtakaye." (Aya ya 116) Wasomi hawa wa mwisho wanasema kwamba muuaji wa makusudi wa Muislamu bado anaweza kutumaini Msamaha wa Mungu. Wanaeleza kwamba kauli kwamba muuaji kama huyo atakaa milele motoni inamaanisha kwamba jahannamu itakuwa makazi yake kwa muda mrefu sana.

Other scholars who disagree, rely for their argument on the Qur’ānic verse which states: “God does not forgive that partners should be associated with Him, but He forgives any lesser sin to whomever he wills.” (Verse 116) These latter scholars say that a deliberate murderer of a Muslim may still hope for God’s Forgiveness. They explain the statement that such a killer shall abide permanently in hell as signifying that hell will be his abode for a very long time.