Hii, sūrah ya pili kwa urefu katika Qur'ani, ilifunuliwa Madina, ikifuatia muda mfupi baada ya Sūrah 60, Mwanamke Aliyechunguzwa, au Al-Mumtaĥanah. Baadhi ya riwaya zinasema kwamba sūrah hii ya mwisho ilifunuliwa kwa sehemu wakati wa msafara uliomalizika kwa kuanguka kwa Makka mikononi mwa Uislamu katika mwaka wa 8 wa kalenda ya Kiislamu, na sehemu nyingine zilifunuliwa mapema zaidi, katika mwaka wa 6, wakati wa msafara uliomalizika kwa mkataba wa amani wa Al-Ĥudaybiyyah.

This, the second longest sūrah in the Qur’ān was revealed in Madinah, following shortly after Sūrah 60, The Examined Woman, or Al-Mumtaĥanah. Some reports say that this latter sūrah was partly revealed at the time of the expedition that ended in Makkah’s fall to Islam in year 8 of the Islamic calendar, while the other parts were revealed earlier, in year 6, at the time of the expedition ending in the peace treaty of Al-Ĥudaybiyyah.

Kama ilivyoelezwa katika Juzuu ya I, tulipojadili mwanzo wa Sūrah 2, Al-Baqarah, mpangilio wa kronolojia wa kushushwa kwa sura za Qur’ani hauwezi kuthibitishwa kikamilifu.

As stated in Volume I, when we discussed the opening of Sūrah 2, The Cow, the chronological order of revelation of the Qur’ānic sūrahs cannot be totally ascertained.

Sūrah ndefu zaidi hazikushushwa kwa mara moja, kwa tukio moja. Badala yake, sūrah kadhaa ziliendelea kushushwa kwa wakati mmoja katika kipindi kile kile. Aya au kifungu kilipoteremshwa, Mtume ﷺ aliamrishwa kukiweka mahali pake katika sūrah fulani. Hii ina maana kwamba sūrah ile ile ilibaki haijakamilika kwa muda fulani, wakati mwingine kwa muda mfupi tu, lakini nyakati nyingine pengo hili lingeweza kuendelea kwa miaka kadhaa. Kwa mfano, baadhi ya aya za Sūrah 2, ndiyo sūrah ndefu zaidi katika Qur’ān, zilikuwa miongoni mwa aya za mwanzo kabisa kushushwa Madinah, huku nyingine zikiwa miongoni mwa sehemu za mwisho za Qur’ān kushushwa kwa namna hiyo.

The longer sūrahs were not revealed in toto, on the same occasion. Rather, several sūrahs continued to be revealed concurrently over the same period of time. When a verse or a passage was revealed, the Prophet was ordered to place it at its position in a particular sūrah. This means that the same sūrah remained unfinished for a period of time, sometimes only briefly but on other occasions this gap could extend over several years. For example, some of the verses of Sūrah 2, the longest in the Qur’ān, were among the first to be revealed in Madinah whilst others were among the last parts of the Qur’ān to be so delivered.

Vivyo hivyo hivyo pia kwa sura hii. Baadhi ya sehemu zake zilishushwa baada ya Sura ya 60 katika mwaka wa 6 na wa 8, lakini aya nyingi zake zilishushwa mapema katika kipindi cha Madina. Inadhaniwa kuwa ufunuo wa sura hii ulienea kwa kipindi kilichoanza baada ya Vita vya Uhud katika mwaka wa 3, na kuendelea hadi mwaka wa 8 ambapo sehemu ya mwanzo ya Sura ya 60 ilishushwa.

The same applies to this sūrah. Certain parts were revealed after Sūrah 60 in years 6 and 8, but many of its verses were revealed early in the Madinah period. It is felt that the revelation of this sūrah covered a period starting after the Battle of Uĥud in year 3, stretching over to year 8 when the early part of Sūrah 60 was revealed.

Tunakutolea mfano aya katika sura hii inayohusu hukumu kuhusu wanawake waliopatikana na hatia ya zinaa: "Na wanawake wenu wanaofanya uchafu, mashahidi wanne miongoni mwenu wawashuhudie dhidi yao. Wakishuhudia, basi wafungieni majumbani mpaka mauti yawachukue au Mwenyezi Mungu awafanyie njia nyingine." (Aya ya 15) Ni hakika kwamba aya hii iliteremshwa kabla ya ile iliyo katika Sura ya 24, iitwayo Nuru, au al-Nūr, ambayo inatoa hukumu ya mwisho kuhusu adhabu ya zinaa: "Mzinzi mwanamke na mzinzi mwanamume, wapigeni kila mmoja wao mijeledi mia moja, wala isiwashike huruma kwao katika dini ya Mwenyezi Mungu, ikiwa mnamwamini Mwenyezi Mungu na Siku ya Mwisho; na kundi la Waumini lishuhudie adhabu yao." (24:2) Aya hii iliteremshwa baada ya tukio lijulikanalo kama "Hadithi ya Uzushi" mwaka wa tano. Ilipoteremka, Mtume ﷺ alisema: "Chukueni hili kutoka kwangu. Mwenyezi Mungu amewafanyia njia..." Njia anayoirejelea ndiyo iliyowekwa katika aya hii ya mwisho. Sura hii inajumuisha mifano kadhaa inayotoa dalili fulani ya mpangilio wa kuteremka kwake, kama tulivyoeleza katika utangulizi wa tafsiri yetu ya Sura ya 2 (Juzuu ya I, uk. 9).

We mention by way of example the verse in this sūrah which includes a ruling concerning women found guilty of fornication: “As for those of your women who are guilty of gross immoral conduct, call upon four from among you to bear witness against them. If they so testify, then confine the guilty women to their houses until death takes them or God opens another way for them.” (Verse 15) It is certain that this verse was revealed earlier than the one in Sūrah 24, entitled Light, or al-Nūr, which gives a definitive ruling on the punishment for fornication: “As for the adulteress and the adulterer, flog each of them with a hundred stripes, and let not compassion with them keep you from [carrying out] this law of God, if you truly believe in God and the Last Day; and let a group of the believers witness their punishment.” (24: 2) This verse was revealed after the incident known as “The False Story” in year 5. When it was revealed the Prophet said: “Take this from me. God has opened a way for them...” The way to which he refers is the one prescribed in this latter verse. This sūrah includes several examples which give some indication of the chronology of their revelation, as we explained in the opening remarks of our commentary on Sūrah 2 (Volume I, p. 9).

Sūra hii pia inaonyesha baadhi ya juhudi ambazo Uislamu ulizifanya katika kuanzisha na kulinda jamii ya kwanza ya Waislamu na jamii ya Kiislamu. Tunaona mfano wa athari ya Qur’ani katika jamii hiyo changa, ambayo ilipata sifa zake za msingi na za kipekee kutoka kwenye Qur’ani na kanuni ya Kiislamu ya maisha. Hapa tuna ushahidi wa wazi wa jinsi Uislamu unavyoshughulika na mwanadamu, na jinsi asili ya binadamu inavyoitikia.

The sūrah also reflects some of the efforts Islam exerted in bringing into being and protecting the first Muslim community and Islamic society. We see an example of the influence of the Qur’ān on that newly born society which derived its basic and distinctive characteristics from the Qur’ān and the Islamic code of living. Here we have clear evidence of how Islam deals with man and how human nature reacts to it.

Tunaona jinsi Uislamu unavyomshika mwanadamu mkono kutoka kwenye kina cha chini kabisa, ukiongoza hatua zake kupanda hadi upeo wa juu zaidi, ukimwelekeza ili aweze kupinga kishawishi, tamaa, hofu na wasiwasi, ukimsaidia kuvumilia magumu yoyote anayoweza kukutana nayo na kupinga chochote ambacho maadui zake wanaweza kumpangia.

We see how Islam takes man by the hand from the lowest of depths, guiding his footsteps up to a higher horizon, steering him along so that he is able to resist temptation, desire, fear and worry, helping him to bear the difficulties he may encounter and to resist whatever his enemies might scheme against him.

Kama ilivyokuwa katika Juzuu mbili zilizopita, ambazo zilijadili Sūrah 2 na Sūrah 3 mtawalia, Qur’ān hapa vilevile inakabiliana na hali zote zilizokuwepo wakati wa kuzaliwa kwa jamii ya Waislamu huko Madinah. Inaeleza kanuni ya maisha inayoweka msingi wa jamii ya Waislamu. Inafafanua kanuni za msingi za imani ya Kiislamu, maadili na viwango inavyoweka, pamoja na wajibu unaopaswa kutekelezwa ili kutimiza amana hii. Wakati huo huo, inaeleza asili ya nguvu zenye uadui dhidi ya katiba ya Mwenyezi Mungu na jamii inayoitekeleza, ikiionya jamii ya Waislamu dhidi ya maadui hao na njama zao. Pia inaonyesha uongo wa imani zao na hila zao ovu.

Just as in the earlier two Volumes, which discussed Sūrahs 2 and 3 respectively, the Qur’ān here faces all the circumstances prevailing at the time of the birth of the Muslim community in Madinah. It outlines the code of living which lays down the foundation of the Muslim community. It explains the basic principles of the Islamic faith, the values and standards it lays down, and the duties that need to be fulfilled in order to discharge this trust. At the same time, it describes the nature of the forces hostile to the Divine constitution and the community implementing it, warning the Muslim community against these enemies and their schemes. It also exposes the falsehood of their beliefs and their wicked devices.

Hata hivyo, kila sūrah ya Qur’ān ina sifa zake za kipekee na vipengele vyake maalum, pamoja na wazo mahsusi linaloenea katika mada zote inazozijadili. Upekee huu kimsingi unamaanisha kwamba mada za kila sūrah zinapaswa kukusanyika pamoja kwa mshikamano kuzunguka mada yake kuu, katika mfumo maalum uliobuniwa kuimarisha sifa zake tofauti, kama vile kiumbe hai cha kipekee ambacho ni cha aina yake pekee.

However, every sūrah of the Qur’ān contains its own unique characteristics and distinctive features, as well as a specific idea which permeates all the themes it discusses. This uniqueness essentially means that the themes of every sūrah should gather together coherently around its central topic in a special system designed to enhance its distinctive features, just like those of a unique living being which remains the only one of its kind.

Tunakaribia kuhisi kwamba sūrah hii iko hai, kwamba lengo lake lililo wazi linafuatiliwa kwa bidii na hivyo kufikiwa kwa mafanikio. Inafanikisha hili kwa maneno, aya na vifungu. Tunaonyesha huruma kwa sūrah hii sawa kabisa na tungeweza kuonyesha kwa kiumbe hai cha pekee kinachosonga kuelekea malengo yake yaliyo wazi, kinachofanya hatua zake mwenyewe na kupitia wigo mzima wa hisia na mihemko.

We almost feel that this sūrah is alive, that its well defined objective is pursued diligently and, thereby, successfully attained. It achieves this by words, verses and passages. We almost have the same sympathy with this sūrah as we would have towards a unique living being moving towards his or her clear objectives, making his or her own moves and experiencing the full gamut of feelings and emotions.

Sūrah hii inaendelea kwa dhamira wazi ya kuondoa kila kipengele cha jamii hiyo ya kijahiliya ambayo Uislamu uliiokoa jumuiya ya Waislamu kutoka kwayo. Inaondoa mabaki yoyote ya jamii hiyo yaliyobaki, inaunda sifa bainifu za jamii ya Kiislamu na kuonyesha utu wake wa kipekee kwa uwazi mkubwa. Inaihimiza jumuiya ya Waislamu kulinda tabia yake ya kipekee, ikieleza msingi wake na kuonyesha hatari zinazoukabili, pamoja na zinakotoka. Pia inaweka sheria za kuyadhibiti yote haya ndani ya mwelekeo wake ulio wazi kabisa.

The sūrah moves with clear determination to erase all aspects of that ignorant society from which Islam saved the Muslim community. Removing whatever vestiges of that society remained, fashioning the distinctive features of Islamic society and bringing its unique personality into sharp relief. It urges the Muslim community to defend its unique character, outlining its foundation and illustrating the dangers to which it is exposed and from what quarters. It lays down legislation to regulate all this from within its clearly defined line of action.

Wakati huo huo, tunaona mabaki ya jamii ile ya ujinga yakipambana na mfumo, maadili na viwango vipya, yakijaribu kufunika sifa angavu za jamii mpya ya Kiislamu. Hapa tunashuhudia vita vilivyopiganwa na Qur'ani, ambavyo kwa vyovyote si vya kupungua ukali wala ukaidi kuliko vita vyovyote vya kimwili dhidi ya maadui wenye uhasama.

At the same time, we see the lingering aspects of that ignorant society struggling against the new system, values and standards, trying to overshadow the bright features of the new Islamic society. We actually witness the battle fought by the Qur’ān here, which is by no means less fierce or intransigent than any other physical battle against hostile forces.

Tunapotazama kwa makini mabaki ya tabia za jamii ya kijahiliyya yaliyobaki katika jamii ya Waislamu, tunastaajabishwa na jinsi yalivyokita mizizi kwa kina; kiasi kwamba kuyaondoa kuliendelea kwa miaka yote iliyochukua kushuka kwa sura hii. Kwa hakika sura hii inashughulikia baadhi ya vipengele vya mabaki hayo, wakati sura nyingine kadhaa zinashughulikia vipengele vingine. Jambo la kushangaza ni kwamba athari hizi za ujinga wa zamani ziliendelea kuwa imara kiasi hicho hadi hatua ya marehemu kama hii katika maisha ya jamii ya Waislamu mjini Madina.

When we look carefully at the residue the Muslim society carried over from the old ignorant society, we are surprised at how deeply rooted it was; so much so that its eradication continued over the years taken to reveal this sūrah. Indeed this sūrah deals with certain aspects of that residue, while several other sūrahs deal with other aspects. What is surprising is that such traces of past ignorance continued to be firmly rooted until such a late stage in the life of the Muslim community in Madinah.

Hata hivyo, tunashangazwa na tofauti kubwa ambayo Uislamu ulifanikiwa kuleta kati ya jamii hizo mbili. Ulilichukua kundi hili la waumini wapya kutoka kwenye kina cha ushirikina na kulipandisha juu hadi kwenye kimo ambacho wanadamu wasingeweza kukifikia katika historia yao ndefu, isipokuwa pale walipoongozwa na kanuni ya kipekee ya maisha ambayo Uislamu umeiweka. Zaidi ya hayo, haya yote yalifanyika kwa upole, kwa subira, na kwa hatua thabiti na imara.

We are amazed, however, at the great divide that Islam managed to bring about between the two societies. It picked up this community of new believers from the depths of paganism and moved it upwards to a height that humanity could never achieve in its long history except when so steered by the unique code of life Islam puts in place. What is more, this was all done gently, patiently and with a steady and firm step.

Yeyote anayechunguza kwa makini jambo hili katika historia ya wanadamu lazima atambue baadhi ya vipengele vya hekima ya Mwenyezi Mungu katika kuchagua watu wasiojua kusoma na kuandika wa Arabia kukabidhiwa ujumbe mzito kama huo. Kwa hakika, watu hao waliwakilisha kina kabisa cha ujinga; kiitikadi, kiakili, kimaadili, kijamii, kiuchumi na kisiasa. Hilo liliwafanya kuwa mfano bora zaidi wa kuonyesha athari za mfumo na kanuni ya maisha ya Kiislamu. Kisha walitoa picha inayoonyesha jinsi muujiza mkubwa, ambao mfumo mwingine wowote hauwezi kuufanikisha, unavyotimia. Mwelekeo wa utendaji wake unaonekana hivyo kwa vitendo, kwani unaliongoza jamii, hatua kwa hatua, kutoka kwenye kina cha chini kabisa hadi kilele cha juu kabisa. Hivyo basi, binadamu katika zama zote zilizofuata ameweza kuona namna mfumo huu unavyofanya kazi kikamilifu na jinsi unavyoweza kusaidia jamii yoyote, bila kujali hali yake, kujiinua hadi kufikia kiwango hicho hicho alichoweza kufikia Waarabu hao wasiojua kusoma na kuandika.

Whoever looks carefully at this phenomenon in the history of mankind is bound to recognise some aspects of God’s wisdom in choosing the unlettered people of Arabia to be entrusted with such a profound message. They actually represented the very depths of ignorance; ideologically, intellectually, morally, socially, economically and politically. That made them the best model against which to demonstrate the effects of the Islamic system and code of living. They, then, provided the portrait depicting how the great miracle, which no other system can work out, is accomplished. The line of its action is thus seen in practice, as it leads the community, stage by stage, from the lowest depths to the highest zenith. Thus humanity, across all subsequent ages, has been able to see the full workings of the system and how it can help any community, regardless of its position, elevate itself to the same heights those unlettered Arabs were able to achieve.

Katiba ya Kiislamu ina kanuni zilizothibitika vizuri na vipengele vyake vya msingi, kwa kuwa inamhusu mwanadamu, ambaye ana muundo wa kudumu usiobadilika. Hakuna mabadiliko na maendeleo yoyote ambayo maisha ya binadamu yanaweza kupitia yatakayobadilisha asili ya mwanadamu na muundo wake. Hakuna kitakachomfanya mwanadamu kuwa spishi nyingine. Haya ni mabadiliko ya juu juu tu, kama mawimbi baharini: hayabadilishi asili ya maji yake, wala hata mikondo yake ya chini ya maji inayotegemea mambo fulani ya kudumu na ya kiasili.

The Islamic constitution has well-established principles and constituent elements, because it deals with man, who has a constant, unchangeable make-up. Nothing of the changes and developments that human life may experience will change human nature and make-up. Nothing will make man a different species. These are merely superficial changes, like waves in the sea: they do not change the nature of its water, or even its undercurrents that are subject to certain constant and natural factors.

Hivyo basi, kauli hizi zote za Qur'ani zisizobadilika zinahusu asili ya binadamu isiyobadilika. Kwa kuwa vyote viwili vimetungwa na Muumba mmoja, vina uwezo wa kukabiliana na mabadiliko ya hali za maisha ya binadamu na hatua zake zinazoendelea kwa unyumbufu unaomwezesha mwanadamu kuhifadhi vipengele vyake vya msingi. Mwanadamu amepewa kwa makusudi stadi zote zinazohitajika ili kukabiliana na mabadiliko ya mara kwa mara ambayo hali mbalimbali za maisha huleta. Kwa hiyo, katiba ya Kimungu ya maisha ya binadamu imepewa kiwango kile kile cha unyumbufu, kwa kuwa imefanywa kuwa inafaa kwa maisha ya binadamu hadi mwisho wa dunia.

Thus, all these unchanging Qur’ānic statements deal with an unchanging human nature. Since both are devised by the same Maker, they are able to deal with the changing circumstances of human life and its developing stages with a flexibility that still enables man to retain his essential elements. Man has deliberately been endowed with all the necessary skills to deal with the constant flux that different life situations bring about. Hence the Divine constitution for human life has been given the same degree of flexibility, because it has been made suitable for human life to the end of time.

Hivyo ndivyo mfumo wa Kiislamu, unaowakilishwa na matini za Qur’āni na ĥadīth, unavyoweza kuwachukua watu binafsi na jamii za kibinadamu kwa mkono, bila kujali walipo kiwango chao, na kuwaongoza kupanda juu kabisa hadi kileleni. Haiwarudishi nyuma kamwe, wala haiwaruhusu kushuka hata hatua moja. Wala haichoki kamwe na jamii yoyote, wala haijihisi kuwa haiwezi kuiinua jamii hiyo kwenye njia ya kupanda hadi ngazi ya juu kabisa. Jamii ya Waarabu iliyokuwa nyuma na ya kizamani wakati wa zama zao za ujinga haikuwa tofauti na jamii zilizostaarabika na za viwanda zilizopo Ulaya na Marekani katika siku hizi za kutokuwa na nuru: zote mbili zinapata katika katiba ya Kimungu na katika Qur’ān nafasi zao stahiki. Zote mbili zitachukuliwa kwa mkono, kutoka nafasi zao husika, kando ya njia inayopanda mpaka zifikie kileleni. Ni Uislamu ndio uliopandisha jamii ya Kiarabu hadi kileleni kabisa katika zama hizo za awali za historia ya binadamu, na ni Uislamu ndio unaoweza kufanya hivyo hivyo leo, pia kwa jamii nyingi zisizohesabika zinazounda mfumo wetu wa kidunia.

Thus the Islamic system, represented by the Qur’ānic and ĥadīth texts, is able to take human individuals and human communities by the hand, from whatever level they may be at, leading them upwards towards the highest zenith. It never forces them backwards, nor does it allow them to descend by even one step. Nor does it ever tire of any community or feel itself unable to take it up the ascending path to the highest level. The primitive, backward community of the Arabs during their days of ignorance was no different to the civilised, industrial societies pertaining in Europe and America in these present days of unenlightenment: both find in the Divine constitution and in the Qur’ān their rightful places. Both will he taken by the hand, from their respective positions, along the rising path until they reach the top. It was Islam that took Arabian society to that very pinnacle in those earlier days of human history and it is Islam that can achieve the same today, as also across the myriad of societies that make up our global system.

Tunaposema jamii ya kijahili, hatumaanishi hali zilizokuwepo katika kipindi fulani cha historia. Jamii yoyote ambayo binadamu wanatawaliwa na wengine ni jamii ya kijahili. Hali hii ipo chini ya mifumo yote iliyopo duniani leo. Katika jamii hizi zote za kisasa, watu huwategemea binadamu wenzao katika kuunda dhana zao, kanuni zao, maadili yao, viwango vyao, sheria zao na mila zao. Hii ndiyo kiini cha jamii ya kijahili, ambapo binadamu hujisalimisha kwa binadamu wenzao.

When we speak of an ignorant society, we are not referring to conditions that might have prevailed during a particular period of history. Ignorant is every society in which human beings are subjugated by others. This is the case under all existing systems on earth today. In all these contemporary societies, people look to other human beings for the formulation of their concepts, principles, values, standards, legislation and traditions. This, then, is the essence of an ignorant society, where human beings submit themselves to their fellow human beings.

Uislamu ndio mfumo pekee wa maisha ambao watu wako huru kutokana na utumwa wa watu wengine, kwa sababu wanapokea dhana zao zote, kanuni, maadili, viwango, sheria na mila zao kutoka kwa Mungu. Hivyo, ni kwa Mungu pekee wanaoinama, ni sheria ya Mungu pekee wanayoitii, na ni kwa Mungu pekee wanaojisalimisha. Kwa njia hii wako huru kutokana na utumwa wote, kwa sababu, tofauti na watu wengine wote, wanajisalimisha kwa Mungu pekee.

Islam is the only system of living where people are free from subjugation by other people, because they receive all their concepts, principles, values, standards, legislation and traditions from God. Thus, it is only to God that they bow, only God’s law that they obey, and to God alone that they submit. In this way they are free of all subjugation, because, unlike all other people, they surrender themselves only to God.

Hii ndiyo njia ya kutengana kati ya Uislamu na ujinga, katika kila umbo na namna yake.

This is the parting of ways between Islam and ignorance, in all its shapes and forms.

Mgawanyo huu unaonyeshwa wazi na kwa usahihi katika sura hii.

Such delineation is clearly and precisely demonstrated in this sūrah.

Inajulikana vizuri kwamba kila amri, katazo na maelekezo katika Qur’ani yalitolewa kujibu hali ya kiutendaji iliyokuwepo katika jamii ya kijahili wakati huo, na yalilenga either kuanzisha jambo jipya au kufuta jambo lililokuwepo, bila kupingana na kanuni ya jumla inayosema kwamba "matumizi ya jumla yanatangulia hali maalum". Inapaswa kukumbukwa kwamba maandiko ya Qur’ani yanakusudiwa kutekelezwa katika vizazi vyote na jamii zote. Hapa ndipo tunapoona muujiza wa mbinu ya Kiislamu. Maandiko haya, yaliyoshughulikia hali mahususi, yameundwa kwa namna ya kusaidia jamii yoyote ya kibinadamu, bila kujali kiwango chake cha maendeleo, kupanda kuelekea kilele kilichofikiwa na jamii ya kwanza ya Waislamu. Hivyo basi tunaposoma Qur’ani, tunaweza kutambua katika amri zake, makatazo na maelekezo sifa na vipengele vya jamii ya kijahili, na pia tunaweza kuona sifa na vipengele vipya ambavyo Uislamu unataka kuanzisha na kuimarisha katika jamii mpya inayoijenga.

It is well known that every order, prohibition or directive in the Qur’ān was issued in response to a practical situation pertaining in the ignorant society at the time and which aimed either to originate something new or to abolish something in existence, without prejudice to the overall rule that makes “general application supersede special circumstances”. It should be remembered that Qur’ānic texts are meant to be implemented throughout all generations and all communities. Here we see the miracle of the Islamic approach. These texts, which dealt with particular situations, are so designed to assist any human society, no matter what its stage of development may be, to rise up along the path to the pinnacle reached by the first Muslim community. Thus when we read the Qur’ān, we can discern in its orders, prohibitions and directives the features and aspects of ignorant society, and we can also see the new features and aspects Islam wants to initiate and establish in the new community it is building.

Basi, katika sūrah hii tunaona nini cha sifa za jamii ile ya kijahili iliyobaki hai katika jamii ya kwanza ya Waislamu baada ya Uislamu kuichukua?

So what do we find in this sūrah of the features of that ignorant society which remained extant in the first Muslim community after it was picked tip by Islam?

Je, ni vipengele vipi vipya ambavyo tunaona Uislamu ukijaribu kuanzisha katika jamii hii mpya?

What new features do we see Islam trying to establish in this new society?

Tumeona katika aya hizi zikizungumzia haki za mayatima, hasa wasichana, zikiporwa na jamaa na walezi wenyewe ambao walipaswa kuwatunza; mali zao nzuri na za thamani zikibadilishwa na vitu duni na vya thamani ndogo.

We see addressed the rights of orphans, particularly girls, plundered by the very relatives and guardians who were supposed to look after them; what property of theirs was good and valuable being substituted with foul and less valuable things.

Mali zao za urithi wao zinatumiwa upesi, kwa kuogopa kwamba mayatima hawa watakua na kudai kile ambacho kilikuwa haki yao. Wasichana mayatima wadogo na matajiri walizuiliwa nyumbani mpaka waweze kuolewa na walezi wao, si kwa sababu walezi hao waliwapenda, bali kwa sababu walitaka mali zao. Vinginevyo, wanaweza kulazimishwa kuolewa na wana wa walezi wao ili kufikia lengo hilo hilo.

The good of their inheritance being quickly consumed lest these orphans come of age and demand what was rightfully theirs. Young and rich orphaned girls were detained at home until they could be married to their guardians, not because the latter loved them, but rather because they wanted their money. Alternatively, they might be forced to marry their guardians’ sons so as to achieve the same end.

Tunaona jamii ambayo vijana na walio dhaifu, pamoja na wanawake, walidhulumiwa na hawakupewa sehemu yao halali ya urithi wowote. Wanaume wenye miili imara waliokuwa na uwezo wa kupigana vitani ndio walichukua sehemu kubwa zaidi ya urithi wowote, huku wanyonge na walio dhaifu wakiachwa na sehemu ndogo tu. Lakini ni kwa sehemu hizo ndogo za kibahili ndipo mabinti yatima na wajane walizuiliwa ili waolewe ama na walezi wenyewe au na yule ambaye walezi hao wangemchagua. Sababu ya hilo ilikuwa ni kuhakikisha tu kwamba mali yao haitaingia mikononi mwa wageni.

We see a society in which the young and vulnerable, as also women, were wronged and not given their rightful share of any inheritance. Strong-bodied men who were able to fight in war got away with the largest share of any inheritance, whilst the weak and vulnerable were left with only a meagre portion. Yet it was for such miserly shares that young orphan girls and widowed women were detained so that they would be married to either the guardians themselves or to whom the latter so chose. The reason for that was simply to ensure that their property would not fall into the hands of strangers.

Jamii wakati ule ilimpa mwanamke nafasi ya chini, ikimtendea vibaya maisha yake yote. Mbali na desturi tulizozitaja katika kesi za urithi, wanawake wenyewe walitendewa kama sehemu ya mali ya marehemu. Mume alipofariki, jamaa yake wa karibu zaidi alikuwa akitupa vazi lake juu ya mjane, kama ishara ya kumhifadhi kwa ajili yake mwenyewe. Zaidi ya hayo, angeweza kumwoa bila kumlipa mahari yoyote, au angeweza kumpa mtu mwingine ndoa; lakini katika hali hii ya mwisho, yeye mwenyewe angepokea mahari yake. Katika hali nyingine, mwanamume aliyekuwa hamtaki tena mke wake alijiona huru kumtendea vibaya. Angeweza kumwacha katika hali ya kutokuwa na uhakika, si ameolewa wala ameachwa, mpaka yeye mwanamke anunue uhuru wake kutoka kwake kwa fedha yake mwenyewe.

Society at that time gave women an ignoble position, ill-treating them throughout their lives. In addition to the practices to which we have referred in cases of inheritance, women themselves were treated as part of the estate. When a husband died, his nearest of kin would throw his robe over the widow, this as a mark of retaining her for himself. Furthermore, he could marry her without paying her any dowry, or he could give her in marriage to someone else, but in this latter case he would receive her dowry for himself. In other instances, if a man no longer wanted his wife then he seemed at liberty to ill-treat her. He could leave her in suspense, neither married nor divorced, until she bought her freedom from him with her own money.

Katika jamii kama hiyo, misingi ya familia ilitikisika kwa sababu ya hadhi ya chini waliyopewa wanawake. Zaidi ya hayo, mkanganyiko ulitokana na kanuni zilizosimamia kuasili na kuunganishwa kwa ukoo, kwa kuwa mara nyingi kanuni hizo zilikinzana na mafungamano ya undugu.

In such a society the foundations of the family were shaken because of the low status attributed to women. Additionally, confusion was created by the rules governing adoption and alliance, for these often conflicted with ties of kinship.

Zaidi ya hayo, machafuko yalitawala sehemu kubwa ya mahusiano kati ya jinsia mbili pamoja na mahusiano ya kifamilia. Yote haya yalikuwa matokeo ya mahusiano mbalimbali haramu yaliyoenea katika jamii wakati huo.

Furthermore, chaos marked much of the relations between the two sexes as also family relations. All this was the result of the various illegitimate relationships common in society at that time.

Zaidi ya hayo, miamala ya kifedha ya riba ilisababisha kuporwa kwa mali, kunyakuliwa kwa haki na kuvunjwa kwa amana. Mashambulizi dhidi ya mali na watu yalikuwa yameenea, haki ilikuwa imewekewa kikomo kwa wenye nguvu tu, na sadaka zilitolewa kwa ajili ya sifa na kujionyesha binafsi tu, huku sehemu ndogo sana ya sadaka hizo ikiwafikia masikini na wahitaji.

Furthermore, usurious financial transactions led to the plundering of property, the usurpation of rights and the violation of trust. Attacks on property and people were widespread, justice was limited to the strong, charitable donations were given only for the sake of reputation and personal pride, with only a small proportion of such donations given to the poor and needy.

Hizi ni baadhi tu ya sifa zilizokuwepo katika jamii hiyo ya kijahili ambayo sura hii inazungumzia. Sifa nyingine zinaelezwa katika sura nyingine, pamoja na katika vitabu vya historia vya Uarabuni na mataifa jirani.1

These represent only some of the features pertaining in that ignorant society which this sūrah deals with. Other features are depicted in other sūrahs, as well as in the history books of both Arabia and its neighbouring nations.1

Hata hivyo, haikuwa jamii isiyo na sifa njema kabisa. Kwa hakika, ilikuwa na fadhila zilizoifanya iwe inafaa na tayari kupokea ujumbe wa mwisho wa Mwenyezi Mungu. Lakini hizi zilikuwa fadhila ambazo Uislamu uliziokoa na kuzielekeza kwa njia yenye manufaa.

It was not, however, a society without some redeeming virtues. Indeed, it had virtues which made it both suitable and ready to receive the ultimate Divine message. But these were virtues that Islam saved and directed in a constructive way.

Lau si Uislamu, fadhila hizi zingebaki zimefunikwa na maovu makubwa zaidi, zikipotea na kufanya kazi kwa mtu mmoja mmoja bila athari kubwa. Taifa la Waarabu lisingeweza kamwe kutoa mchango wowote wa thamani kwa maendeleo ya binadamu isipokuwa kupitia mfumo wa maisha wa Kiislamu ambao uliondoa sura mbaya za ujinga na kuzibadilisha kwa mng'ao wa Uislamu. Uislamu uliokoa na kuzitumia kwa manufaa sifa njema ambazo Waarabu walikuwa nazo, ambazo, kama ilivyokuwa katika jamii nyingine za wakati huo, zilipotea na hazikuwa na tija. Sifa zote kama hizo zilikuwa zimepangwa kutoweka kwa sababu hazikuokolewa na ujumbe wowote wa Mwenyezi Mungu.

Had it not been for Islam, these virtues would have remained overshadowed by greater vices, lost and working individually to little effect. The Arab nation could never have contributed anything of value to human progress except for the Islamic way of life which erased the ugly features of ignorance and replaced them with the brightness of Islam. It saved and used to good purpose those good qualities the Arabs possessed, which, as in other contemporary societies, were lost and highly unproductive. All such virtues were destined to disappear because they were not saved by any Divine message.

Katika sura hii pia tunaona baadhi ya sifa ambazo Uislamu unakusudia kuziimarisha katika maisha ya vitendo ya jamii ya Waislamu, baada ya kuitakasa na mabaki ya ujinga na baada ya kuweka mpangilio sahihi ili kuhakikisha ulinzi wao. Kwanza kabisa tunaona kauli kuhusu hali halisi ya Urabubiyyah na ukweli kwamba Mwenyezi Mungu ndiye Mola pekee katika ulimwengu; hili likiwa ni kuthibitisha tena asili moja ya wanadamu wote. Hili linaifanya familia kuwa msingi wa jamii yote ya kibinadamu na linahakikisha kwamba kudumisha mahusiano ya kifamilia kuna athari kubwa katika dhamiri ya mwanadamu. Familia hivyo ndiyo nguzo kuu ya muundo wa jamii ya Kiislamu. Wanyonge na walio hatarini katika jamii hiyo wanalindwa kupitia dhana ya kujaliana ndani ya familia, na jamii yenyewe inalindwa dhidi ya mwenendo mbaya, dhulma na fitina. Familia, jamii ya Kiislamu na hakika jamii ya binadamu kwa ujumla, vyote vimepangwa kwa msingi wa Umoja wa Mola na umoja wa ubinadamu. (Angalia aya ya 1.) Tutalizingatia jambo hili muhimu kikamilifu tunapotoa maelezo juu ya aya hii ya kwanza katika sura.

In this sūrah we also see some of the features which Islam aims to consolidate in the practical life of the Muslim community, after purging it of its traces of ignorance and after establishing a proper order so as to ensure their protection. We see first of all a statement of the true nature of Lordship and the fact that God is the only Lord in the universe; this being a reaffirmation of the single origin of all mankind. This makes the family the basis of all human society and ensures that the maintenance of family relationships has a strong effect on human conscience. The family is thus the mainstay of the Islamic society’s structure. The weak and vulnerable in that society are protected through the concept of mutual care within the family, and society itself is protected from indecent conduct, oppression and strife. The family, Islamic society and indeed human society as a whole are all organised on the basis of the Oneness of the Lord and the unity of humanity. (See verse 1.) We will consider this important fact in full when we comment on this first verse in the sūrah.

Pia tunapata sheria za vitendo zinazojengwa kwa uthabiti juu ya mfumo wa kutunzana kwa pamoja ndani ya jamii, kwa msingi wa familia. Kuhusu ulinzi wa mayatima, sūrah inaunganisha maagizo yanayoamsha moyo na onyo kali pamoja na kanuni za kisheria zilizo wazi. (Ona aya 2, 6, 9 na 10.) Ulinzi wa wasichana mayatima wadogo na wajane waliodhulumiwa, kuhakikisha haki zao za urithi na mapato yao, haki yao ya kujiamulia, pamoja na kuwaokoa kutokana na dhuluma na mila potofu za jamii ya kijahiliya, vimeshughulikiwa katika aya nyingi za sūrah hii. (Ona, kwa mfano, aya 3, 4, 7, 19-21 na 127.)

We also find practical legislation which builds firmly upon the system of mutual care within society on the basis of the family. With regard to the protection of orphans, the sūrah couples inspiring directives with strong warnings and definitive legal provisions. (See verses 2, 6, 9 and 10.) The protection of young orphan girls and oppressed widows, ensuring their rights of inheritance and earnings, and their right of self-determination, as well as saving them from the oppression and unfair traditions of ignorant society are dealt with in many verses of the sūrah. (See, for example, verses 3, 4, 7, 19-21 and 127.)

Kuanzishwa kwa familia kwenye msingi imara, pamoja na mahitaji ya asili ya binadamu, na ulinzi wake dhidi ya athari za muda katika maisha ya kifamilia na kijamii, vinajadiliwa katika aya 22-4, 34-5 na 128-30.

The establishment of the family on a firm basis coupled with the requirements of human nature, its protection against temporary influences in family and social life are discussed in verses 22-4, 34-5 and 128-30.

Urithi ndani ya familia, unaotegemea mpangilio wa kifamilia na kutunzana kwa pamoja kati ya jamaa wa familia, kupanga mahusiano kati ya pande zilizo katika vifungo vya ushirikiano, pamoja na kufutwa kwa kuasili, vyote vimewekwa kisheria katika aya kadhaa. (Angalia, kwa mfano, aya 7, 11-12, 176 na pia 33.)

Inheritance within the family based on familial organisation and mutual care between family relatives, organising relations between parties to bonds of alliance, as well as the abrogation of adoption are all legislated for in several verses. (See, for example, verses 7, 11-12, 176 and also 33.)

Sheria pia imetolewa ili kulinda jamii dhidi ya uovu na kurahisisha ndoa pamoja na kuhifadhi usafi wa nafsi. (Tazama, kwa mfano, aya ya 15-16 na aya ya 25-6.)

Legislation is also provided to protect society from immorality and to facilitate marriage and the preservation of chastity. (See, for example, verses 15-16 and 25-6.)

Kupanga mahusiano kati ya watu binafsi katika jamii ya Waislamu ili yajengwe juu ya kujaliana, huruma, ushauri wa dhati, haki na wema ni mada inayoshughulikiwa na aya nyingi. (Angalia aya 5, 8, 29-30, 32, 36-8, 59, 85-6, 92-3, 135)

Organising relations between individuals in the Muslim community so that they are based on mutual care, compassion, honest counsel, justice and benevolence is the subject dealt with by many verses. (See verses 5, 8, 29-30, 32, 36-8, 59, 85-6, 92-3, 135

(Ona 148-9.)

and 148-9.)

Lengo lingine lenye umuhimu sawa na lenye athari pana kwa maisha ya jamii ya Kiislamu ni kubainisha maana ya imani. Kupitia kubainishwa huku, masharti na mipaka ya Uislamu huwekwa wazi, na hilo, kwa upande wake, linahusiana na sheria zote na kanuni zinazosimamia maisha ya mtu binafsi na jamii, pamoja na tafsiri hizi za imani na dini.

Another similarly important objective with equally far-reaching effects on the life of Islamic society is the definition of faith. This whereby the conditions and boundaries of Islam are delineated, and which, in turn, relates to all laws and regulations that govern the life of the individual and society with such definitions of faith and religion.

Dini ni mfumo ambao Mwenyezi Mungu ameuweka kwa maisha ya mwanadamu na mfumo wa kusimamia shughuli zake. Ni Mungu pekee mwenye haki ya kuweka mfumo huo. Kuamini dini ni kutii uongozi ambao Mungu ameubainisha kuwa na haki ya utiifu huo, na kutoa mwongozo. Kama vile lina imani yake na mtazamo wake, jamii ya Kiislamu pia ina uongozi wake unaowakilishwa na Mjumbe wa Mungu ﷺ na yale aliyotufikishia ya ujumbe wa Mungu unaoeleza sheria za Mungu. Ujumbe huo unaendelea kuwa na nguvu hata baada ya Mtume ﷺ kufariki. Kunyenyekea kwa jamii kwa uongozi huu ndiko kunaifanya jamii hiyo kuwa ya Kiislamu. Bila kunyenyekea huko, jamii hiyo si ya Kiislamu. Kunyenyekea maana yake ni kurejesha mizozo kwa Mungu na Mjumbe wake ﷺ kwa upatanisho, kuacha mambo yote kwa Mungu, na kukubali bila kusita hukumu yoyote ambayo Mtume ﷺ anaitoa.

Religion is the system God has laid down for human life and the system to govern its activities. It is God who has the sole right to lay down that system. To believe in religion is to obey the leadership which God has specified as having the right to such obedience and to give guidance. Just as it has its own faith and outlook, Islamic society also has its own leadership represented by God’s Messenger (peace be upon him) and what he has conveyed to us of God’s message outlining Divine law. That message remains in force even after the Prophet passed away. Submission by society to this leadership is what makes that society Islamic. Without such submission, that society is not Muslim. Submission means referring disputes to God and His Messenger for arbitration, leaving all matters to God and accepting whatever rulings the Prophet makes without hesitation.

Sūrah hii inafafanua dhana na kanuni hii kwa namna ya uamuzi thabiti, isiyoacha nafasi ya mjadala, mwanya wa kukwepa wala mkanganyiko. Hili linadhihirika katika aya nyingi, baadhi zikiwa za jumla, kama aya ya 1, 27 na 48, na nyingine zikiwa mahsusi zaidi. Mifano ya zile mahsusi ni aya ya 59-61, 64, 65, 80 na 115. Kutokana na aya hizi zote tunaona kwamba Uislamu si hisia tupu, dhana, kauli mbiu au matambiko ya ibada.

The sūrah clarifies this concept and principle in such a decisive way that no room is left for argument, loophole or confusion. This comes out in numerous verses, some of which are of a general nature, like verses 1, 27 and 48, while others are more specific. Examples of the latter include verses 59-61, 64, 65, 80 and 115. From all these verses we see that Islam is not mere feelings, conceptions, slogans or worship rituals.

Ni pia mfumo kamili wa serikali, uongozi wa kutiiwa, na utawala unaofuata kanuni maalum.

It is also a complete system of government, a leadership to obey, and a regime following a definite code.

Sūrah hii kwa hakika ina maagizo mengi yanayotokana na kanuni hii muhimu.

The sūrah indeed contains numerous directives based on this essential principle:

1. Kama ilivyo kwa matendo ya ibada, kanuni zote za kijamii zimejengwa juu ya msingi mkuu unaoufafanua dini na imani. Hazikuwa kanuni za jamii tu; kwa hakika ni sehemu ya kuamini umoja wa Mungu, kumkiri kuwa ndiye Mungu pekee na Mola wa ulimwengu, na kuwa tayari kupokea amri na maelekezo kutoka kwa uongozi aliouweka. Kwa hiyo tunaona kwamba sheria zote tulizozitaja zina msingi wake katika dhana hii, ambayo inasisitizwa tena katika maoni yaliyo mwishoni mwa kila aya husika. Aya ya kwanza, kwa mfano, inathibitisha asili moja ya binadamu wote, na inawataka watu kuimarisha mahusiano yao ya kifamilia. Inatumika kama utangulizi wa kanuni zote zinazofuata katika sūrah hii. Inaanza kwa kuwataka watu wamche Mola wao aliyewaumba wote kutoka nafsi moja, na inahitimishwa kwa msisitizo zaidi wa kumcha Mungu ambaye daima yuko macho. Vivyo hivyo, aya zinazosisitiza wajibu wa kuwatunza yatima ipasavyo zinamalizika kwa ukumbusho kwamba Mungu atawahoji watu. Kugawanya urithi wowote kwa mujibu wa sehemu zilizowekwa kunaonyeshwa kuwa ni jambo ambalo Mungu mwenyewe ameliamuru. Kumcha Mungu ni kipengele kinachokuwepo daima katika sheria zote zinazodhibiti familia na mambo yake. Hivyo, sheria zote zinatokana na Mungu, na mambo yote yanapaswa kurejeshwa kwake Yeye peke yake.

1. As with rituals of worship, all social regulations are based on the basic principle defining religion and faith. They are not merely regulations for society, they are, in effect, part of believing in the oneness of God, acknowledging Him as the only God and Lord of the universe, and a readiness to receive orders and directives from the leadership He has assigned. Thus, we see that all the legislation to which we have referred have their foundation in this concept, which is re-emphasised in the comments at the end of each relevant verse. The opening verse, for example, affirms the single origin of all mankind, calling on people to nurture their ties with their kin. It serves as an introduction for all the regulations which follow in the sūrah. It starts with calling on people to fear their Lord who created them all from a single soul, and concludes with further emphasis on fearing God who is ever watchful. Similarly, the verses which stress the duty of taking proper care of orphans conclude with a reminder that God will hold people to account. Dividing any inheritance according to the defined shares is shown to be something that God Himself enjoins. Fearing God is an ever- present element in all legislation regulating the family and its affairs. Thus all legislation is derived from God and all matters should be referred to Him alone.

2. Matokeo mengine ya kanuni hiyo ya msingi ni kwamba uaminifu wa waumini unabaki, kwa jumla, kwa uongozi wao wenyewe na kwa jamii yao yenye imani.

2. Another result of that essential principle is that the loyalty of the believers remains, in totality, to their own leadership and to their faithful community.

Hawaingii katika uhusiano wa ulinzi na mtu yeyote asiyeamini imani yao, asiyefuata mfumo wao, au asiyeonyesha uaminifu kwa uongozi wao. Haijalishi ni aina gani ya uhusiano walionao na mtu huyo: kuwa rafiki wa mtu wa namna hiyo kunaelekea kuleta unafiki au ushirikina, jambo ambalo lenyewe maana yake ni kuiacha jamii ya Waislamu kwa ujumla. (Angalia aya 115-16, 139 na 144-6.)

They do not enter into a patronage relationship with anyone who does not believe in their faith, follow their system, or who does not show loyalty to their leadership. It does not matter what sort of ties they may have with that particular person: to befriend such a person is bound to lead to hypocrisy or idolatry, which, in itself, means abandoning the Muslim community as a whole. (See verses 115-16, 139 and 144-6.)

3. Kwa hiyo, ni lazima kwa Waislamu waondoke katika kila ardhi ambayo mfumo wa Kiislamu si mfumo wa utawala na ambapo uongozi wa Kiislamu hautawali. Hii ni ili waungane na jumuiya ya Waislamu pale ilipoanzishwa na inapotawala duniani. Hii ni ili waweze kuishi chini ya uongozi wa Kiislamu na si chini ya bendera ya kufuru. Wasipofanya hivyo, wanaweza kuwa na hatia ya unafiki au kufuru, jambo ambalo lina maana ya kuacha kambi ya Waislamu. (Angalia aya 88-9 na 97-100.)

3. It is imperative, as a result, that Muslims should abandon any land where Islam is not the ruling system and where Islamic leadership does not rule. This so that they may join the Muslim community where it is established and holds sway in the world. This so that they will be able to live under Islamic leadership and not under the banner of disbelief. If they do not do so, they may be guilty of hypocrisy or disbelief, which means abandoning the Muslim camp. (See verses 88-9 and 97-100.)

4. Waislamu wanapaswa kupigana ili kuwaokoa ndugu zao Waislamu waliodhulumiwa ambao hawawezi kuhama kutoka nchi ya vita. Kwa njia hii, wao wataweza kujiunga na jamii ya Kiislamu katika nchi yake na hawatakabiliwa na mateso yanayolenga kuwageuza kutoka imani yao. Hawatalazimika kuishi chini ya mfumo mwingine usio wa Kiislamu, badala yake wataweza kufurahia maisha katika jamii safi ya Kiislamu. Hiki ni haki ya kila Muislamu. Kuinyima ni kuwanyima watu neema bora zaidi za Mungu duniani humu. (Angalia aya ya 75.)

4. Muslims should fight to save their oppressed Muslim brethren who cannot emigrate from the land of war. In this way, the latter will be able to join the Muslim community in its land and will not be subject to persecution that aims to turn them away from their faith. They will not have to suffer life under a system other than Islam, and will he able, instead, to enjoy life in a pure Islamic society. This is the right of every Muslim. To deny it is to deprive people of the best of God’s favours in this world. (See verse 75.)

Sura hii inafuatiwa na kampeni ya kuwahimiza Waislamu kushiriki katika juhudi za kumtetea Mungu, yaani jihadi, wakitoa mali zao na maisha yao, pale inapohitajika. Inawalaani wale wanaokaa bila kufanya kitu au wanaojaribu kuwazuia wengine kushiriki katika juhudi kama hizo.

The sūrah follows this with a campaign encouraging Muslims to undertake a struggle for God’s cause, i.e. jihād, laying down, if necessary, their wealth and lives. It denounces those who sit idle or try to dissuade others from joining such a struggle.

Hili linachukua sehemu kubwa ya sura hii, ambayo yenyewe ina sifa ya mdundo wa kasi zaidi. Mjadala kamili wa kampeni hii utafanywa baadaye, lakini tunachoweza kusema sasa ni kwamba mwangaza wa kampeni hii unaonekana katika aya 71-6, 84, 95-6 na 105.

This occupies much of the sūrah which itself is characterised by a faster rhythm. A full discussion of this campaign will be dealt with later but what we can say now is that glimpses of this campaign may be seen in verses 71-6, 84, 95-6 and 105.

Ndani ya kampeni hii ya kuwahimiza watu kupigania sababu ya Mwenyezi Mungu, zipo pia kanuni za kudhibiti mahusiano ya kimataifa kati ya nchi ya Uislamu na mataifa na makundi mengine. Kwa mfano, tunaona maelezo na maagizo kuhusu namna ya kushughulika na wale wanafiki waliotembelea Madina kwa biashara na madhumuni mengine, wakidumisha uhusiano na watu wake, lakini walipoondoka wakageuza utiifu wao kwenda upande wa adui.

Within this campaign to encourage people to struggle for God’s cause come rules to regulate international relations between the land of Islam and other nations and groups. We see for example comments and directives on how to deal with those hypocrites who visited Madinah for trade and other purposes, maintaining links with its people, but who, when they left, turned their allegiance to the enemy camp.

(Angalia aya ya 89-91 na ya 94.)

(See verses 89-91 and 94.)

Ndani ya muktadha wa jihadi, kuna kanuni zilizobainishwa kuhusu jinsi ya kuswali katika hali ya hofu na kutokuwa salama. Tunaona jinsi waumini wanavyohimizwa mara kwa mara kuwa waangalifu na kuchukua tahadhari dhidi ya shambulizi lolote la ghafla. Hili limeelezwa katika aya ya 101-3. Aya hizi zinaonyesha nafasi muhimu ya swala katika maisha ya Kiislamu. Ndani ya muktadha huu, maelezo ya kina yametolewa kuhusu jinsi ya kuswali adui anapokuwa karibu na vita viko karibu kuanza. Tunaona wazi uadilifu wa mfumo wa Kiislamu unaoshughulikia maisha ya binadamu katika udhihirisho wake wote, ukimlinda mtu binafsi na jamii wakati wote.

Within the context of jihād certain rules are outlined on how to offer prayers in a state of fear and insecurity. We note how the believers are repeatedly urged to take care and make precautions against any surprise attack. This is outlined in verses 101- 3. These verses show the important position of prayer in Islamic life. Within this context elaborate details are given on how to offer prayer when the enemy is close by and war is imminent. We see clearly the integrity of the Islamic system which deals with human life in all its manifestations, looking after the individual and the community at all times.

Yaliyohusiana na amri za jihadi ni lawama kali dhidi ya wanafiki na muungano wao na Mayahudi wa Madina, ambao walipanga njama kwa kila namna dhidi ya Uislamu na jamii ya Waislamu. Wanafiki pia wanalaumiwa kwa hila na mbinu walizotumia kwa matumaini ya kupunguza nguvu ya maadili ya Kiislamu. Hili linadhihirika sana katika aya zinazohusu jihadi tulizokwisha zitaja. Zaidi ya hayo, katika muktadha huu inafaa kurejelea aya 81-3 na 137-45.

Associated with the orders concerning jihād is a strong denunciation of the hypocrites and their alliance with the Jews of Madinah who schemed in every possible way against Islam and the Muslim community. The hypocrites are also denounced for the tricks and ploys they resorted to in the hope of diluting Islamic values. This is very clear in the verses dealing with jihād to which we have already referred. In addition reference in this connection may be made to verses 81-3 and 137-45.

Katika sehemu hii na nyingine za sūrah hii tunakutana na marejeo ya vita dhidi ya Uislamu na jumuiya ya Waislamu na uongozi wao, vilivyoanzishwa na wafuasi wa dini za kale, hasa Mayahudi, na washirika wao wanafiki huko Madina, pamoja na washirikina wa Makka na maeneo yanayoizunguka. Hii ni vita ile ile iliyojadiliwa katika sūrah mbili zilizotangulia, Al-Baqara na Āli 'Imrān, kama zilivyomo katika Juzuu ya I na II ya kazi hii. Hapa tena tunaona jinsi mfumo wa Kiislamu unavyoiongoza jumuiya ya Waislamu kwa kuwaonyesha jinsi ya kukabiliana na maadui wenye uhasama, ukifichua asili ya maadui hao, ukiionya dhidi ya njama zao na asili ya mapambano wanayoyashiriki.

In this and other sections of the sūrah we encounter references to the war against Islam and the Muslim community and leadership, launched by the followers of earlier religions, particularly the Jews, and their hypocrite allies in Madinah and the pagan Arabs of Makkah and surrounding areas. This is the same war which was discussed in the previous two sūrahs, The Cow and The House of `Imrān, as contained in Volumes I and II of this work. Here again we see how the Islamic system leads the Muslim community showing it how to deal with hostile forces, exposing the nature of its enemies, warning it against their schemes and the nature of the fight it is engaged in.

Mojawapo ya vipengele vya hali ya kimuujiza ya Qur'ani ni kwamba aya hizi hizi zilizoteremshwa kuhusu vita fulani zinaendelea kueleza vita vinavyojirudia kila mahali na katika vizazi vyote dhidi ya Uislamu na jumuiya ya Waislamu. Maadui ni wale wale, wanafuatilia malengo yale yale licha ya kubadilika kwa maumbo na mwonekano wao, sababu za moja kwa moja na njia zao. Maadui hao wanaendelea kufuatilia malengo yao ya kudhoofisha imani ya jumuiya ya Waislamu, kwa kupanda mifarakano katika safu zake na kuibua shaka kuhusu uadilifu wa uongozi wa Waislamu. Wanatumaini hatimaye kuweza kudhibiti jumuiya ya Waislamu, ardhi yake, rasilimali zake na mali zake, kama vile Mayahudi wa Madina walivyowanyonya makabila mawili ya Kiarabu yaliyoishi humo, Aws na Khazraj, kabla ya kusilimu, na kunufaika na umoja na nguvu ambazo Uislamu uliwapa.

One aspect of the miraculous nature of the Qur’ān is that these very verses which were revealed to deal with a particular battle continue to describe the ever-renewing battle waged everywhere and across all generations against Islam and the Muslim community. The enemies are the same, pursuing the same objectives despite changing shapes and appearances, immediate causes and methods. Those enemies continue to pursue their aims to weaken the faith of the Muslim community, by sowing discord within its ranks and raising doubts with regard to the integrity of the Muslim leadership. They hope ultimately that they will be able to gain control of the Muslim community, its land, resources, and property, just like the Jews of Madinah exploited the two Arab tribes which lived there, the Aws and the Khazraj, before they embraced Islam and benefited by the unity and strength which Islam gave them.

Sura hii inachunguza kwa kina mjadala ulioanzishwa katika sura mbili zilizotangulia, kuhusu mipango mfululizo iliyopangwa na Mayahudi dhidi ya jumuiya ya Waislamu huko Madina. Katika mipango hii yote, walishirikiana na wanafiki waliokuwa wakiishi Madina yenyewe, pamoja na washirikina wa Makka. (Angalia aya 44-55, 150-1 na 153-61.) Qur'ani inafichua, inalaani na kuikanusha mipango mibaya ya Mayahudi. Tunaona kwamba Mayahudi wanaelezwa hapa kuwa ni wasiomwamini na maadui, jambo linalotupa wazo la jinsi mipango hii ilivyokuwa ngumu kwa jumuiya ya Waislamu kuvumilia. Ilikuwa ni lazima Mungu, katika utukufu wake, achukue jukumu la kuyakanusha madai ya Mayahudi na kufichua nia zao, malengo yao na makusudio yao maovu. Inapaswa kuzingatiwa kwamba Waisraeli, katika historia yao ndefu, hawakuwahi kukubali mwongozo wa Mungu isipokuwa kwa vipindi vifupi, na mara nyingi walikuwa wepesi kuwaua kinyama manabii wao. Kwa chuki na wivu wao dhidi ya Mtume Muhammad ﷺ kwa kuchaguliwa kubeba ujumbe wa mwisho wa Mungu kwa wanadamu, na dhidi ya jumuiya ya Waislamu kwa kuunganishwa chini ya mwongozo wa Mungu, Mayahudi wameendelea na uadui wao dhidi ya Uislamu tangu ulipofika Madina. Kila jumuiya ya Kiislamu na kila mwamko wa Kiislamu umelazimika kukabiliana na uadui wao.

The sūrah examines, in detail, the discussion started in the previous two sūrahs about the successive plots hatched by the Jews against the Muslim community in Madinah. In all these, they collaborated with the hypocrites living in Madinah itself as also the idolaters in Makkah. (See verses 44-55, 150-1 and 153-61.) The Qur’ān exposes, denounces and refutes the Jews’ wicked plots. We note that the Jews are described here as non-believers and enemies, giving us an idea of just how hard such plots were for the Muslim community to endure. It was necessary that God in His glory took it upon Himself to refute the allegations of the Jews, expose their wicked motives, aims and objectives. It should be noted that the Israelites, in their long history, never accepted Divine guidance except for short bursts, but were soon wont to wickedly murder their prophets. In their grudge and envy against the Prophet Muĥammad for being chosen to carry God’s final message to mankind, and against the Muslim community for being united under God’s guidance, the Jews have continued their hostility towards Islam ever since it arrived in Madinah. Every Muslim community and every Islamic revival has had to cope with their hostility.

Lengo la kwanza la Mayahudi huko Madinah lilikuwa kuleta shaka kuhusu ukweli wa ujumbe na unabii wa Muhammad ﷺ. Walitambua kwamba mara hilo likifanikiwa, ingekuwa rahisi zaidi kuwageuza Waislamu wasiache dini yao na uongozi wao mwaminifu. Jambo hilo lingeepukika likaongoza kwenye kugawanyika kwa jamii. Walijua kwamba Waislamu wanapounganishwa na imani yao, chini ya uongozi wao wenyewe, ni vigumu sana kuwashinda. Kwa hiyo Mayahudi daima hujaribu kwanza kudhoofisha umoja wao na kupanda mbegu za mifarakano kati yao; jambo ambalo bila shaka litapelekea uongozi wao kuchochewa tu na matamanio binafsi na chuki, na hivyo kuhakikisha kupotea kwa nguvu zao.

The first aim of the Jews in Madinah was to raise doubts as to the truth of the message and prophethood of Muĥammad (peace be upon him). They realised that once this was done, it would be much easier to divert the Muslims away from their faith and their faithful leadership. This would inevitably lead to the fragmentation of the community. They knew that when the Muslims are united by their faith, under their own leadership, they are very hard to overcome. Hence the Jews always try first to weaken their unity and sow discord between them; this being certain to lead their leadership to become motivated only by personal desires and prejudices. That would ensure their loss of strength.

Kwa hiyo, sūrah inaeleza ukweli rahisi wa ujumbe wa Muĥammad ﷺ, ambao haukuwa jambo la kipekee wala la ajabu hata kidogo. Waisraeli wenyewe walijua mengi kuhusu ujumbe wa Mungu kwa wanadamu. Ujumbe wa Muĥammad ﷺ ulikuwa mmoja tu katika mnyororo wa jumbe ambazo kwazo Mungu huweka wazi hoja ya imani kwake mbele ya wanadamu, kabla hajawawajibisha. Mungu alimteremshia Muĥammad ﷺ wahyi wake kama alivyowafanyia wajumbe waliotangulia. Alimpa Muĥammad ﷺ unabii na hekima kwa namna ile ile aliyowapa manabii wa Kiisraeli. Basi hakuna cha kushangaza Mungu kumchagua mmoja wa waja wake kuwa mbeba ujumbe wake wa mwisho na kumpa uongozi juu ya wanadamu. Visingizio vyote vinavyotolewa na Mayahudi ni vya uongo. Kwa hakika walitumia hila hizo hizo za uovu dhidi ya mjumbe wao mkuu, Musa (amani iwe juu yake), na dhidi ya manabii wengine, lakini hasa dhidi ya Isa (amani iwe juu yake). Hivyo, Waislamu wasiyajali wanayoyadai. Aya nyingi katika sūrah zinafafanua hili, lakini hasa zinaweza kutajwa aya 163-6, 153-7 na 54-5.

Hence, the sūrah explains the simple truth of Muĥammad’s message, which was by no means a unique or strange development. The Israelites themselves knew much about Divine messages to mankind. Muĥammad’s message was merely one in a chain of messages through which God puts the argument for faith in Him clearly in front of human beings, before He holds them accountable. God bestowed His revelations on Muĥammad just like He did with earlier messengers. He granted Muĥammad prophethood and wisdom in the same way as He granted these to the Israelite prophets. There is nothing to wonder about, then, in God choosing one of His servants to be the bearer of His last message and to give him the leadership over mankind. All excuses advanced by the Jews are false. Indeed they resorted to the same wicked devices with their greatest messenger, Moses (peace be upon him), and with other prophets, but particularly so with Jesus (peace be upon him). Hence, Muslims must pay no attention to what they claim. Many verses in the sūrah explain this, but particular reference may be made to verses 163-6, 153-7 and 54-5.

Sura hii pia inaeleza baadhi ya vipengele muhimu zaidi vya msingi wa imani ya Kiislamu, na kuviondolea utata wote. Ikikanusha tuhuma zote za uongo ambazo Wayahudi walizieneza dhidi ya Nabii Isa (amani iwe juu yake) na mama yake safi, bikira, sura hii pia inaeleza upindukaji uliongezwa katika imani za Kikristo. Inathibitisha tena dhana ya umoja wa Mungu na utumwa wa binadamu kwa Mungu. Pia inafafanua dhana ya qadari na uhusiano kati ya Mungu na waja Wake, asili ya uhai, muda wake, kifo na uhusiano wake na qadari, ni dhambi zipi Mungu anaweza kuzisamehe, ukweli wa toba, na kanuni zinazotawala matendo na malipo. (Angalia aya 17-18, 26-8, 31, 40, 77-9, 123-4, 147, 150-2 na 171-3.)

The sūrah also explains some of the most essential elements in the basic concepts of the Islamic faith, purging it of all ambiguity. Refuting all the false allegations the Jews circulated against Jesus (peace be upon him) and his pure, virgin mother, the sūrah also outlines the excesses introduced into Christian beliefs. It re-asserts the concepts of the oneness of God and man’s servitude to God. It also clarifies the concept of fate and the relationship between God and His servants, the nature of life, its duration, death and its relation to fate, what sins God may forgive, the truth of repentance and the rules governing action and reward. (See verses 17-18, 26-8, 31, 40, 77-9, 123-4, 147, 150-2 and 171-3.)

Sura hii pia inajumuisha kanuni kadhaa za kimaadili za msingi za jamii ya Kiislamu, baadhi yake zikiwa zimeshatajwa tayari. Inapaswa kusemwa hapa kwamba upande wa kimaadili sio tu wa kina na wa kati katika dhana ya Kiislamu ya maisha ya mwanadamu, bali pia katika aina ya jamii ambayo Uislamu unajenga. Karibu hakuna nyanja ya maisha isiyokuwa na kipengele muhimu cha maadili. Tutataja tu baadhi ya mambo ya msingi ya jambo hili muhimu sana katika maisha ya jamii ya Waislamu.

The sūrah also includes a number of the moral principles basic to Islamic society, some of which have already been mentioned. It must be said here that the moral aspect is not only profound and central to the Islamic concept of human life but also to the type of society Islam builds. Hardly any aspect of life is found without an integral element of morality. We will only refer to some basic points of this highly important aspect in the life of the Muslim community.

Kwa kuwa jamii ya Kiislamu imejengwa juu ya kanuni elekezi ya kumpa Mungu peke yake sifa ya Uungu, haina aina yoyote ya utii kwa viumbe Vyake. Kwa hakika, ni jamii pekee duniani ambamo sifa zote za Uungu zinamhusu Mungu peke yake kwa uthabiti na bila shaka. Hakuna hata moja ya sifa hizi inayohusishwa na kiumbe chochote Chake. Ni kutokana na uhuru huo wa kutokuwa chini ya utii kwa wengine ndipo fadhila zote na kanuni zote za kimaadili zinapotokea. Kwani zote hizi zinaelekezwa kwenye lengo kuu la kutafuta radhi za Mungu, na lengo lake la msingi ni kupata viwango vya kimaadili vinavyokubalika kwa Mungu. Kwa hiyo, hazina ubinafsi wowote wala unafiki wala kujipendekeza kwa kiumbe yeyote. Huo ndio kiini cha maadili ya Kiislamu.

Since Islamic society is based on the guiding principle of ascribing Divinity to God alone, it is free of any form of submission to His creatures. Indeed, it is the only society on earth where all attributes of Godhead are ascribed firmly and absolutely to God alone. None of these is associated with any of His creatures. It is from such freedom of submission to others that all virtues and moral principles originate. For all these are directed to the overall goal of seeking God’s pleasure, and their basic objective is to acquire the moral standards acceptable to God. Hence, they are free of all egotism and hypocrisy and of currying favour with any creature. That is the essence of Islamic morality.

Tunaona kwamba msingi wa maadili ya Kiislamu unajumuisha vipengele kadhaa. Jamii ya Kiislamu imejengwa juu ya uaminifu, haki, na katazo la kila aina ya faida isiyo halali. Inahakikisha kwamba mazungumzo na ushirikiano wa faragha yanalenga yaliyo mema na yenye manufaa, na inajiepusha na lugha chafu na ya matusi isipokuwa katika hali ya mtu aliyedhulumiwa. Kwa njia hii, inahimiza usuluhishi wa kiungwana, salamu za urafiki, na inapiga marufuku kila aina ya uchafu na mahusiano ya kimapenzi nje ya ndoa. Pia inakataza kiburi, majivuno, ubakhili, husuda, na kuweka visasi moyoni. Inahimiza ushirikiano wa pamoja, ushauri, uvumilivu, msamaha, kusaidiana, na utii kwa uongozi wa Kiislamu, na mengineyo. Mambo haya yote tutayajadili kwa kina tutakapotoa maoni juu ya aya husika. Hapa, hata hivyo, tutataja tukio moja la pekee na la ajabu, linaloonyesha viwango vya juu sana ambavyo binadamu anaweza kuvifikia chini ya Uislamu tu, na katika jamii inayoendesha maisha yake kwa mujibu wa mafundisho yake.

We are then given some of the components behind Islam’s moral concept. We see that Islamic society is based on honesty, fairness, and the prohibition of all illegitimate gains. It ensures that private talks and collaborations are aimed at what is good and beneficial, refraining from foul and abusive language except in the case of the oppressed. In this way, it promotes kindly intercession, friendly greetings, outlaws all indecency and sexual relations outside the marriage bond, prohibits arrogant behaviour, pride, miserliness, envy and the harbouring of grudges. It promotes mutual co-operation, counselling, forbearance, forgiveness, mutual help, and obedience to the Islamic leadership, etc. We will discuss all of these in detail when commenting on the relevant verses. However, we will only refer here to a single and remarkable incident which demonstrates the sublime heights which mankind can only attain under Islam, and in a community conducting its life according to its precepts.

Wakati Mayahudi wa Madina wakiendelea bila kukoma kupanga njama dhidi ya Uislamu, dhidi ya Mtume ﷺ na dhidi ya jamii ya Waislamu kwa ujumla, Qur’ani ilikuwa ikiunda jamii hiyo kwa uangalifu mkubwa, ikiinua viwango vyake vya maadili na kuipa msukumo unaofaa wa kuendelea kutamani maadili yasiyoweza kuhatarishwa. Kisha likatokea tukio lililomhusisha Myahudi mmoja.

Whilst the Jews of Madinah were scheming endlessly against Islam, the Prophet and the Muslim community as a whole, the Qur’ān was moulding that community with great care, raising its standards of morality and giving it the proper motivation to always aspire to ideals that cannot be compromised. Then an incident occurred involving a Jewish individual.

Mungu aliamuru jumuiya ya Waislamu kudumisha uaminifu kamili na haki kamili kati ya watu wote, bila kujali rangi zao, imani zao, asili yao ya kikabila au utaifa wao. (Aya ya 58 na 135.) Kisha sura nzima, yenye aya kumi na moja, ilishushwa ili kumwondolea hatia mtu mmoja Myahudi kutokana na tuhuma isiyo ya haki iliyotolewa dhidi yake na kundi la Waislamu ambao walikuwa bado hawajaelewa kikamilifu kanuni hizi na haja ya kuzitekeleza kivitendo. Walikuwa bado wameathiriwa na desturi za zama za kale, kabla ya Uislamu. Kwa sababu hiyo, uaminifu kwa ukoo na jamaa wa damu uliwasukuma kuelekeza lawama kwa kosa fulani kutoka kwa mmoja wao kwenda kwa Myahudi huyo. Tukio hilo lilihusu wizi wa silaha za kujikinga za mwili (vazi la chuma). Waislamu kadhaa walitoa ushahidi mbele ya Mtume ﷺ dhidi ya Myahudi huyo. Mtume ﷺ alikuwa karibu kutoa hukumu dhidi ya Myahudi huyo, ambayo ingetekeleza adhabu iliyowekwa kwa wizi. Hiyo ingemaanisha kumwadhibu mtu asiye na hatia, huku mwizi halisi akitoroka.

God commanded the Muslim community to maintain absolute honesty and complete justice between all people, regardless of their race, belief, ethnic origin or nationality. (Verses 58 and 135.) Then a whole passage, running into eleven verses, was revealed to acquit a Jewish person from an unfair accusation levelled against him by a group of Muslims who had not yet fully understood these principles and the need to implement them in practice. They were still influenced by practices of the old, pre-Islamic days. Hence, loyalty to clan and blood relations induced them to divert the blame for a certain offence from one of their number to the Jew. The incident involved the theft of some body armour. A number of Muslims testified in front of the Prophet against the Jew. The Prophet was about to issue a sentence against the Jew, which would have implemented the prescribed punishment for theft. That would have meant punishment of an innocent person, while the real culprit would have escaped.

Aya hii iliteremshwa ikiwa na lawama wazi kwa Mtume (rehema na amani zimshukie), na onyo kali kwa kundi moja la watu wa Madina waliompa hifadhi na msaada Mtume ﷺ. Na nini kilikuwa chanzo cha lawama na karipio hili lote? Lengo lilikuwa tu kumtendea haki Myahudi mmoja aliyekuwa wa kundi lenye uadui mkubwa kwa Mtume ﷺ na ujumbe wake, likijishughulisha na njama mbaya zisizokoma dhidi ya Waislamu wote. Aya hii inatoa onyo kali sana kwa yeyote anayefanya dhambi au kosa kisha kwa makusudi akamtwika lawama mtu mwingine asiye na hatia. Hivyo, aya hii inawakilisha kupanda wazi kuelekea utukufu. Aya za kusoma kuhusiana na hili ni kuanzia aya ya 105 hadi aya ya 116.

This passage was revealed containing as it does a clear reproach of the Prophet (peace be upon him), and a strong reprimand for a group of the people of Madinah who had given refuge and support to the Prophet. And what was the cause of all this blame and censure? The only purpose was to do justice to one Jew who belonged to a group that was very hostile to the Prophet and his message, engaging in unceasing, wicked scheming against all the Muslims. The passage issues very stern warnings to anyone who commits a sin or an offence and then wilfully puts the blame on another innocent person. Thus, the passage represents a clear ascendance towards the sublime. The passage to read in this connection runs from verse 105 to verse 116.

Je, tunaweza kusema nini zaidi ya kwamba ni mbinu ya kipekee ya Qur'ani na Uislamu pekee inayoweza kuinua jamii ya kibinadamu kutoka vilindi vya ujinga na giza na kuishika mkono katika njia iliyoinuka hadi ifikie utukufu wa hali ya juu? Yote haya katika kipindi kifupi cha muda.

What can we say except that it is only the unique method of the Qur’ān and Islam that can pick up a human community from the depths of ignorance and darkness and take it by the hand along an inclining path until it attains sublimity. All this within a short period of time.