Sūrah hii ina mwanzo wa kipekee ambao haurudiwi popote pengine katika Qur’ani.

This sūrah has a unique opening that is not repeated anywhere else in the Qur’ān.

Kinachojulikana hapa ni matumizi ya kifungu "Tumeandika". Tunachukulia kwamba hili linadokeza msisitizo wa wazi kwamba watu wanapaswa kuchukua kila kitu ambacho sūrah hii inajumuisha kwa namna ile ile. Maadili ya kijamii na tabia njema vimewekwa kuwa lazima kwa namna ile ile kama adhabu zilizowekwa kuwa za lazima. Tunapaswa kukumbuka hapa kwamba tabia na maadili hayo yamejikita sana katika maumbile ya binadamu, lakini watu huwa wanayapuuza kwa sababu ya shinikizo potovu la kijamii na majaribu rahisi. Kwa hiyo, ufunuo wa kiungu ambao Mwenyezi Mungu ameuteremsha kutoka juu huyarudisha mbele ya macho ya watu, ukieleza mantiki iliyo wazi ya maumbile ya binadamu yasiyopotoshwa.

What is special is the use of the clause ‘We have ordained’. We take this to imply an emphatic assertion that people must take everything that the sūrah includes in the same way. Social manners and morality are ordained in the same way as mandatory punishments. We need to remember here that such manners and morality are deeply rooted in human nature, but people tend to overlook them because of deviant social pressures and easy temptations. Hence, the divine revelations God has bestowed from on high place them back before people’s eyes, explaining the clear logic of undistorted human nature.

Ufunguzi huu wa wazi na wenye msisitizo unafuatiwa mara moja na maelezo ya adhabu ya lazima ya zinaa, kosa la kuchukiza linalovunja uhusiano kati ya mtendaji wake na jamii ya Waislamu.

This emphatic and clear opening is immediately followed with an explanation of the mandatory punishment for adultery, a ghastly crime that severs the ties between its perpetrator and the Muslim community.

Kuhusu mzinzi mwanamke na mzinzi mwanamume, mpigeni kila mmoja wao viboko mia moja, na msiwe na huruma juu yao katika kutekeleza sheria hii ya Mwenyezi Mungu, ikiwa mnamwamini Mwenyezi Mungu na Siku ya Mwisho; na kundi la waumini lishuhudie adhabu yao. Mzinzi mwanamume haoani isipokuwa na mzinzi mwanamke au mshirikina mwanamke; na mzinzi mwanamke haoani isipokuwa na mzinzi mwanamume au mshirikina mwanamume.

As for the adulteress and the adulterer, flog each of them with a hundred stripes, and let not compassion for them keep you from [carrying out] this law of God, if you truly believe in God and the Last Day; and let a number of believers witness their punishment. The adulterer couples with none other than an adulteress or an idolatress; and with the adulteress couples none other than an adulterer or an idolater.

Wakati Uislamu unapotoa adhabu kali kama hizi kwa kosa hili la kuchukiza, hauipuuzi hamu ya asili iliyo nyuma yake. Uislamu unajua kwamba binadamu hawezi, wala haipasi, kuikandamiza hamu kama hiyo ya asili. Wala Uislamu hautaki watu wapigane dhidi ya kazi za kimwili ambazo Mungu amewapa kama sehemu ya maumbile yao na sehemu ya sheria za maisha, zinazohakikisha kuendelea kwa jamii ya binadamu. Uislamu unakataa tu mwelekeo wa kinyama kwa hamu hii, unaoichukulia mwili mmoja kuwa sawa na mwingine, na usio na nia ya kujenga nyumba, ushirikiano wa maisha wala familia. Uislamu unataka mahusiano ya kimapenzi kati ya mwanamume na mwanamke yajengwe juu ya hisia nzuri za kibinadamu zinazohusisha mioyo na roho zao katika muungano wao wa kimwili, ili iwe muungano wa watu wawili wanaoshiriki maisha yao, maumivu yao, matumaini yao na hatima yao. Kwa njia hii, watoto wowote watalelewa na wazazi wote wawili wanaojenga pamoja mustakabali.

When enacting such severe punishments for this abominable offence, Islam does not overlook the natural desire behind it. Islam knows that human beings cannot and should not suppress such a natural desire. Nor does Islam wish that people should fight the physiological functions God has given them as part of their nature and part of the laws of life, ensuring the continuity of mankind. Islam only shuns an animal approach to this desire that treats one body the same as another, and which has no intention of building a home, life partnership or family. Islam wants sexual relations between a man and a woman to be based on fine human feelings that involve their hearts and souls in their physical union, so as to make it a union between two human beings sharing their lives, pains, hopes, and futures. In this way, any children will be reared by both parents building a future together.

Hii ndiyo sababu Uislamu unaweka adhabu kali sana kwa zinaa, ukiiona kuwa ni kurudi nyuma kunakomshusha mtu hadi kiwango cha mnyama. Inaharibu hisia zote hizi nzuri na malengo haya. Zinaa huwageuza binadamu kuwa viumbe wenye tabia za wanyama, wanaowachukulia wanaume wote kuwa ni wanaume na wanawake wote kuwa ni wanawake, wakijaribu kutosheleza hamu ya kimwili kwa namna ya kawaida tu. Furaha yake ya kitambo haina lengo lenye kujenga wala upendo mzuri na wa kudumu nyuma yake. Ni sifa ya kuendelea ndiyo inayotofautisha hisia nzuri kama hiyo na msisimko wa kitambo na wa kawaida ambao watu wengi huuita mapenzi makali, ilhali kwa kweli ni hamu ya kimwili inayojifanya kwa muda kuwa hisia nzuri.

This is the reason why Islam ordains such a severe punishment for adultery, considering it a setback that reduces man to an animal. It destroys all these fine feelings and goals. Adultery turns human beings into animal-like creatures that treat all men as males and all women as females, trying to satisfy a physical desire in a casual way. Its momentary ecstasy has neither a constructive aim nor a fine, durable love behind it. It is the continuity aspect that distinguishes such a fine feeling from a momentary and casual charge which many people describe as passion when it is in fact a physical desire momentarily taking the guise of fine feeling.

Kuweka adhabu kali sana kwa zinaa peke yake hakutoshi, kwa yenyewe, kulinda jamii ya Kiislamu na kuhakikisha usafi wa mazingira yake. Kwa hiyo, amri ya ziada inatolewa ya kuwatenga wazinifu na jamii nyingine ya Kiislamu. Zaidi ya hayo, adhabu kubwa imewekwa kwa wale wanaowashutumu wanawake safi kwa zinaa bila kutoa ushahidi thabiti wa kuunga mkono shutuma yao.

Prescribing a very hard punishment for adultery is not sufficient, on its own, to protect the Muslim community and ensure the purity of its atmosphere. Therefore, a supplementary order is given to isolate the adulterers from the rest of the Muslim community. Furthermore, heavy punishment is prescribed for those who accuse chaste women of adultery without providing firm evidence in support of their accusation:

Kwa wale wanaowatuhumu wanawake wema [kwa zinaa], wasipoweza kuleta mashahidi wanne, wapigeni viboko themanini; wala msikubali ushahidi wao milele; hao ndio mafasiki. Isipokuwa wale wanaotubu baada ya hayo na kujirekebisha; kwani Mwenyezi Mungu ni Mwingi wa Maghfira, Mwenye kurehemu. (Aya 4-5)

As for those who accuse chaste women [of adultery], and cannot produce four witnesses, flog them with eighty stripes; and do not accept their testimony ever after; for they are indeed transgressors. Excepted are those who afterwards repent and make amends; for God is Much-Forgiving, Merciful. (Verses 4-5)

Kuwaruhusu watu kuwashutumu wanawake safi, walioolewa au la, bila ushahidi wa wazi kungemaanisha kwamba watu wangeweza kutoa shutuma kama hizo bila kuogopa adhabu yoyote. Hili nalo lingeichafua sifa ya jamii ya Kiislamu. Kila mtu angehisi yuko hatarini kushutumiwa kwa uongo. Kila mume angemshuku mke wake, na kila mke angemshuku mume wake, na watu wangeanza kutilia shaka uhalali wao. Katika hali hiyo isiyovumilika ya shaka na mashaka, kila familia ingedhoofishwa. Zaidi ya hayo, shutuma hizo zinapotolewa mara kwa mara, wale wanaojiepusha na zinaa wanaweza kuanza kufikiri kwamba uhalifu huo umeenea katika jamii. Kisha wanaweza kuanza kuuona kwa mtazamo tofauti, kama uovu usiokuwa mbaya sana, kutokana na kutajwa mara kwa mara. Zaidi ya hayo, wale ambao wasingewahi hata kufikiria jambo hilo wanaweza hata kuanza kufikiria kulifanya, wakihisi kwamba kwa kuwa wengi wanalifanya, hakuna ubaya ndani yake.

Allowing people to accuse chaste women, whether married or not, without clear proof would mean that people could make such accusations without fear of repercussion. This in turn would stain the Muslim community’s reputation. Every individual would feel threatened with false accusations. Every man would suspect his wife, and every wife her husband, and people would begin to doubt their legitimacy. In such an intolerable state of doubt and suspicion, every family would be undermined. Moreover, when such accusations are frequently made, those who steer themselves away from adultery might begin to think that such crime was common in society. They might then begin to see it in a different light, as less ghastly, as a result of such frequent mention. Furthermore, those who would not even have contemplated it at all might even begin to think of doing so, feeling that since many others do it, there is no harm in it.

Yote yaliyotangulia yanahusu kuwashutumu wanawake kwa uzinzi. Hata hivyo, kuna ruhusa maalum katika kesi ya mume anayemshutumu mke wake. Kumtaka aleta mashahidi wanne ni jambo lisilo la busara. Katika hali za kawaida, mwanamume hamshutumu mke wake kwa uongo, kwa sababu shutuma yenyewe inaleta athari mbaya kwa heshima yake mwenyewe na kwa watoto wake. Kwa hiyo, aina hii ya shutuma ina hukumu tofauti kabisa.

All the foregoing applies to accusing women of adultery. An exception is made, however, in the case of a husband accusing his wife. To require him to produce four witnesses is unreasonable. In normal situations, a man does not accuse his wife falsely, because the very accusation carries a negative reflection on his own honour and against his own children. Hence, this type of accusation carries a totally different ruling:

Na kwa wale wanaowatuhumu wake zao [kwa uzinzi], lakini hawana mashahidi isipokuwa nafsi zao wenyewe, basi kila mmoja wao na aapishe kwa Mungu mara nne kwamba yeye ni mkweli; na mara ya tano, kwamba laana ya Mungu iwe juu yake endapo anasema uongo.

And as for those who accuse their own wives [of adultery], but have no witnesses except themselves, let each of them call God four times to witness that he is indeed telling the truth; and the fifth time, that God’s curse be upon him if he is telling a lie.

Hata hivyo, adhabu itaondolewa kwake iwapo atamwita Mungu mara nne kushuhudia kwamba yeye ni mwongo; na mara ya tano, kwamba ghadhabu ya Mungu na imshukie yeye iwapo ni mkweli. Lau isingelikuwa fadhila ya Mungu juu yenu na rehema Yake, na kwamba Mungu ndiye Mwenye kupokea toba, Mwenye hekima...! (Aya 6-10)

However, punishment is averted from her if calls God four times to witness that he is indeed telling a lie; and the fifth time, that God’s wrath be upon her if he is telling the truth. Were it not for God’s favour upon you and His grace, and that God is the One who accepts repentance, the Wise...! (Verses 6-10)

Uamuzi huu unapunguza mzigo kwa watu walioolewa kwa namna inayozingatia hali zao maalum. Mume anaweza kumkuta mke wake katika hali ya kutiliwa shaka, bila kuwepo shahidi mwingine wa tendo hilo. Katika hali hii, anaapa kwa Mungu mara nne kwamba anasema kweli, kisha anaongeza kiapo cha tano cha kujiletea laana ya Mungu juu yake mwenyewe endapo anasema uongo. Viapo hivi huitwa ushahidi, kwa sababu yeye ndiye shahidi pekee. Akishafanya hivyo, anamlipa sehemu yoyote ya mahari yake iliyobaki, na papo hapo anatalikiwa talaka ya mwisho isiyo na kurudi. Pia anastahili adhabu ya zinaa. Hata hivyo, anaweza kuepuka adhabu hiyo kwa kuapa kwa Mungu mara nne kwamba mumewe anasema uongo, na kuongeza kiapo cha tano cha kujiletea laana ya Mungu juu yake mwenyewe endapo mumewe anasema kweli. Akifanya hivyo, hakuna adhabu itakayotolewa katika kesi hii, lakini ndoa inavunjika kabisa bila uwezekano wa kurudiana. Ikiwa ana mimba, mtoto atapewa jina la mama yake, si la baba yake. Hakuna mtu atakayeweza kumlaumu mtoto huyo. Mtu yeyote atakayemtuhumu mtoto huyo, atastahili kuadhibiwa.

Kwa kuwa kisa hiki kinatoa hukumu maalum ya hali ambayo imetengwa na kanuni za jumla za tuhuma za uongo, inaweza kuulizwa kwa nini Mwenyezi Mungu hakufunua ubaguzi huu kwa kanuni hizo za jumla tangu mwanzo? Kwa nini Mwenyezi Mungu alingoja hadi hali fulani itokee, iliyosababisha aibu na taabu?

As this case provides for a special situation which is exempted from the general rules of false accusation, it may be asked why God did not reveal this exception to the general rules in the first place? Why did God wait until a situation occurred, one which caused embarrassment and hardship?

Mungu bila shaka anajua yote haya, lakini kwa hekima yake isiyo na mipaka aliteremsha kutoka juu wahyi unaoeleza kanuni hizo wakati hitaji lake lilipohisiwa sana. Hivyo, kanuni zilipokelewa kwa shauku, na watu mara moja walitambua hekima iliyo nyuma ya sheria hiyo na neema ya Mungu iliyohakikishwa nayo. Kwa sababu hiyo, aya zinazoeleza utaratibu huo zinahitimishwa kwa kauli: “Lau si fadhila ya Mungu juu yenu na rehema yake, na kwamba Mungu ndiye Mwenye kupokea toba, Mwenye hekima...” (Aya ya 10)

God certainly knows all this, but in His infinite wisdom He bestowed from on high the revelation outlining the rules when the need for it was keenly felt. Thus, the rules were received with eagerness, and people immediately recognized the wisdom behind the legislation and the divine grace it ensured. Hence, the verses outlining the procedure conclude with the statement: “Were it not for God’s favour upon you and His grace, and that God is the One who accepts repentance, the Wise...’” (Verse 10)

Tuchukue muda kidogo hapa kutafakari mbinu ya Kiislamu ya kuunda jamii mpya ya Waislamu, na jinsi Mtume ﷺ alivyowaelimisha upya Maswahaba wake kwa njia ya Qur'ani. Tukumbuke hapa kwamba alikuwa akiwashughulikia Waarabu ambao, kwa tabia yao, walikuwa na haraka ya hasira na msukumo mkubwa, hasa katika mambo ya heshima ya kibinafsi.

Let us pause a little here to reflect on the Islamic method of moulding the new Muslim community and how the Prophet re-educated his Companions by means of the Qur’ān. We should remember here that he was dealing with Arabs who were characteristically and strongly impulsive, particularly in cases of personal honour.

Hawakuwa wepesi wa kusimama kufikiria chaguzi kabla ya kukimbilia kutenda. Hivyo, sheria ilipoanzishwa ikieleza adhabu ya kumtuhumu wanawake safi kwa uzinzi bila kutoa ushahidi unaohitajika, watu waliona ugumu. Sa`d ibn `Ubādah, kiongozi wa Anşār, alifikia hatua ya kuuliza: “Je, ndivyo ilivyoteremshwa, Mtume wa Mwenyezi Mungu?” Aliuliza swali lake akijua kwa hakika kwamba aya ziliteremshwa hivyo. Hata hivyo, swali lake lilionyesha ugumu aliouhisi katika kutii hukumu hiyo katika hali fulani aliyoiwazia. Kwa hiyo, akaeleza: “Mtume wa Mwenyezi Mungu! Ninajua kuwa ni kweli na kwamba inatoka kwa Mwenyezi Mungu. Nilijiuliza tu kwamba kama nitamkuta mwanaume juu ya mke wangu, nisingeweza kumsumbua hadi nilete mashahidi wanne. Kufikia wakati ningewaleta, angekuwa ameshamaliza kazi yake.” Hata hivyo, hali ambayo Sa`d aliona ni ngumu kuwazia ilitokea hivi karibuni kwa kweli. Mwanaume mmoja alijitokeza, baada ya kumkuta mke wake na mgeni, akiwaona kwa macho yake mwenyewe na kuwasikia kwa masikio yake mwenyewe. Lakini kanuni za Qur'ani hazikuruhusu hatua yoyote kuchukuliwa dhidi yao. Kwa hiyo, ilimbidi kushinda hisia zake mwenyewe, mila na mazingira ya kijamii yaliyodai hatua ya haraka. Zaidi ya hayo, ilimbidi kujizuia na kusubiri hukumu kutoka kwa Mwenyezi Mungu. Kujizuia kwa namna hiyo ni vigumu sana, lakini Uislamu uliwafinyanga upya Waarabu ili wavumilie kwa subira mateso kama hayo, ili kusiwe na hukumu nyingine isipokuwa ya Mwenyezi Mungu. Hukumu Zake pekee ndizo zinazotumika katika kila hali ya maisha.

Baada ya kubainisha kanuni zinazotumika katika kesi za kuwashutumu wanawake kwa uzinzi, sura hiyo inataja kisa cha shutuma za uongo kinachoonyesha chukizo la kosa hili.

Having outlined the rules applicable in cases of accusing women of adultery, the sūrah mentions a case of false accusation that reflects the repugnance of this crime.

Jambo hili lilihusu kaya ya Mtume yenyewe pamoja na wakazi wake watukufu na safi. Lilihusu heshima ya Mtume ﷺ, mtu anayependwa zaidi na Mwenyezi Mungu, na heshima ya rafiki yake, Abu Bakr, Sahaba wa karibu zaidi wa Mtume ﷺ. Pia lilihusu heshima ya mtu mmoja, Şafwān ibn al-Mu`aţţal, ambaye alipata shahada ya Mtume ﷺ mwenyewe kwamba hakuwahi kumwona akifanya chochote isipokuwa mema. Ilikuwa kesi iliyowashughulisha Waislamu wote wa Madīnah kwa mwezi mzima.

This involved the Prophet’s own household with its noble and chaste inhabitants. It reflected on the honour of the Prophet, the most beloved person by God, and the honour of his friend, Abu Bakr, the Prophet’s closest Companion. It also involved the honour of a man, Şafwān ibn al-Mu`aţţal, who enjoyed the Prophet’s own testimony that he never saw anything but good from him. It was a case that preoccupied the entire Muslim community in Madīnah for a whole month.

Kurani inarejelea kisa hiki chote, kikiiita Uzushi, katika kifungu cha aya kumi kinachosema hivi:

The Qur’ān refers to this whole episode, calling it The Falsehood, in a ten-verse passage that runs as follows:

Wale waliozua uzushi huo walikuwa kundi miongoni mwenu. Msiliangalie jambo hilo kuwa ni baya kwenu; bali ni jema kwenu. Kila mmoja wao atabeba kile alichokichuma cha dhambi; na yule aliyechukua juu yake uongozi miongoni mwao atapata adhabu kubwa ya kutisha. Mlipolisikia, kwa nini waumini, wanaume na wanawake, hawakujidhania mema wenyewe kwa wenyewe, na kusema: 'Hii ni uzushi wa wazi'? Kwa nini hawakuleta mashahidi wanne kuthibitisha hilo? Kwa kuwa hawakuleta mashahidi, basi mbele ya Mwenyezi Mungu, hakika wao ndio waongo. Lau si fadhila ya Mwenyezi Mungu juu yenu na rehema Yake, duniani na Akhera, bila shaka adhabu kubwa ya kutisha ingekuwa imekupateni kwa sababu ya yale mliyoyaingia. Mliupokea kwa ndimi zenu, na mkatamka kwa vinywa vyenu yale msiyokuwa na ujuzi nayo, mkidhani kuwa ni jambo jepesi, ilhali mbele ya Mwenyezi Mungu ni jambo kubwa mno. Lau kama mlipolisikia mngalisema:

Those who concocted the falsehood were a band from among you. Do not regard it as bad for you; indeed it is good for you. Each one of them shall bear what he has earned of sin; and awesome suffering awaits the one who took on himself the lead among them. When you heard it, why did not the believers, men and women, think the best of themselves, and say: ‘This is a blatant falsehood.’ Why did they not produce four witnesses to prove it? Since they have not produced witnesses, then in the sight of God, they are certainly liars. Were it not for God’s favour upon you and His grace, in this world and in the life to come, awesome suffering would indeed have afflicted you on account of what you indulged in. You took it up with your tongues and uttered with your mouths something of which you have no knowledge, thinking it a light matter whereas in God’s sight it is grave indeed. If only when you heard it you said:

Simulizi hii inatueleza jinsi Mtume na familia yake, Abu Bakr na familia yake, pamoja na Şafwān ibn al-Mu`aţţal, na jamii nzima ya Waislamu walivyoishi katika mazingira hayo ya kukandamiza, wakiteseka sana kiakili kwa sababu ya uvumi wa uongo uliokuwa ukienea.

This account tells us how the Prophet and his household, Abu Bakr and his family, as well as Şafwān ibn al-Mu`aţţal, and the entire Muslim community lived in such a suffocating atmosphere, suffering much mental pain because of the false rumours circulating.

Ni vigumu kufikiria kipindi hiki kigumu sana katika maisha ya Mtume ﷺ, wakati mke wake mpendwa, `Ā’ishah, akiwa mchanga na nyeti kama alivyokuwa, alivumilia huzuni kubwa sana. `Ā’ishah, safi, mwema, asiye na hatia, asiyewaza ila mawazo safi na akiwa na dhamiri safi, alikabiliwa na shutuma kuhusu sifa zake alizozithamini zaidi. Yeye, binti wa Abu Bakr aliyelelewa malezi mazuri zaidi ya kiadili na kiheshima, alishtakiwa kuhusu heshima yake; mke wa Muhammad ibn `Abdullāh ﷺ, aliyekuwa wa ukoo mtukufu wa Hāshim, alikabiliwa na shutuma kuhusu uaminifu wake; mke aliyependwa sana na mumewe alituhumiwa kuwa si mwaminifu; msichana aliyelelewa kwa kufuata maadili ya Kiislamu tangu utotoni alishtakiwa kuwa mwongo kwa imani yake. Na `Ā’ishah alikuwa si mwingine ila mke wa Mtume wa Mwenyezi Mungu ﷺ! Shutuma kama hizo zilimwelekea akiwa hana hatia, hajui lolote, hajachukua tahadhari yoyote kwa kuwa hakutarajia madhara. Kwa hiyo, hakuwa na kitu cha kuthibitisha kutokuwa na hatia kwake isipokuwa tumaini la msaada kutoka kwa Mwenyezi Mungu Mtukufu. Hamu yake kuu ilikuwa Mtume ﷺ apate ndoto itakayofunua kutokuwa kwake na hatia. Lakini wahyi ulipungua kwa mwezi mzima, na hili ni kwa kusudi maalum linalojulikana kwa Mwenyezi Mungu peke yake. Kwa hiyo, aliendelea kuteseka.

It is hard to imagine this particularly difficult period in the Prophet’s life when his beloved wife, `Ā’ishah, young and sensitive as she was, endured such profound anguish. `Ā’ishah, pure, kind, innocent and entertaining only clear thoughts and with a clear conscience, faced an accusation about her most valued qualities. She, Abu Bakr’s daughter who enjoyed the most noble and moral upbringing, was accused with regard to her honour; the wife of Muhammad ibn `Abdullāh, who belonged to the noble clan of Hāshim, faced an accusation concerning her honesty; the wife enjoying the great love of her husband was charged with being unfaithful; the girl brought up according to Islamic values from a very early age was accused of being false to her faith. And `Ā’ishah was none other than the wife of God’s Messenger, (peace be upon him)! Such accusations were levelled at her when she was innocent, unaware, taking no precaution as she expected no harm. Hence, she had nothing to prove her innocence except hope for help from God Almighty. Her dearest wish was that the Prophet should have a dream revealing her innocence. But revelations slackened for a whole month, and this is for a definite purpose known to God alone. Hence, she continued to suffer.

"Hakika wale waliotunga uzushi huo ni kikundi miongoni mwenu." (Aya ya 11) Haikuwa mtu mmoja au wachache tu waliosambaza habari hiyo. Kinyume chake, walikuwa ni "kikundi" kinachofanya kazi kwa lengo maalum. `Abdullāh ibn Ubayy hakuwa peke yake aliyezua habari hiyo. Bali alikuwa ndiye aliyeongoza na kuchukua sehemu kubwa zaidi katika jambo hilo. Yeye aliwakilisha tu kikundi cha Mayahudi au wanafiki waliohisi kutoweza kupigana na Uislamu kwa kukabiliana waziwazi. Kwa hiyo, walitafuta kujificha nyuma ya kujifanya kuwa Waislamu. Walihisi kwamba hili lingewawezesha kupanga njama kwa siri dhidi ya Uislamu. Habari hiyo ya uongo ilikuwa mojawapo ya njama zao mbaya zaidi, ambayo ilifanikiwa sana hadi baadhi ya Waislamu wakadanganyika, na wachache wao, kama Ḥamnah binti Jaḥsh, Ḥassān ibn Thābit na Misṭaḥ ibn Athāthah, wakairudia habari hiyo. Hata hivyo, wahusika halisi walikuwa kikundi kilichoongozwa na `Abdullāh ibn Ubayy, mpangaji mjanja aliyefanya kazi nyuma ya pazia, bila kusema lolote hadharani ambalo lingeweza kumtia hatiani. Alinong'oneza tu masikioni mwa wale aliowaamini kwamba hawatatoa ushahidi dhidi yake. Mpango huo ulikuwa wa busara sana hivi kwamba uvumi wa uongo uliendelea kuenea kwa mwezi mzima huko Madīnah, jamii safi kabisa duniani wakati huo.

“Those who concocted the falsehood were a band from among you.” (Verse 11) It was not merely one or a few individuals that circulated the story. On the contrary, they were a ‘band’ or a group working for a particular objective. `Abdullāh ibn Ubayy was not the only one who fabricated the story. Rather, he was the one who took the lead and played the larger part in the affair. He simply represented the band of Jews or hypocrites who felt unable to fight Islam in open engagement. Therefore, they sought to hide behind the pretence that they were Muslims. They felt that this would enable them to scheme in secret against Islam. This false story was one of their worst schemes which was so successful that some Muslims were deceived and a few of them, like Ĥamnah hint Jaĥsh, Hassān ibn Thābit and Misţah ibn Athāthah repeated the story. The real culprits, however, were the band headed by `Abdullāh ibn Ubayy, a canny schemer who operated behind the scene, saying nothing in public that might have incriminated him. He simply whispered into the ears of those whom he trusted never to testify against him. The plan was so subtle that the false rumours continued to circulate for a whole month in Madīnah, the purest society on earth at that time.

Aya ya Qur'ani inaanza kwa kutaja ukweli huu ili kuonyesha ukubwa wa tukio hilo na kwamba lilitendwa na kundi la watu waliokusudia njama ovu dhidi ya Uislamu. Hata hivyo, sūrah inawahakikishia haraka jamii ya Waislamu kwamba matokeo ya mwisho ya tukio hilo hayatawadhuru: "Msilione kuwa ni baya kwenu; bali ni jema kwenu." (Aya ya 11)

The Qur’ānic passage opens with stating this fact so as to make clear the enormity of the event and the fact that it was perpetrated by a group of people intent on wicked scheming against Islam. The sūrah, however, quickly reassures the Muslim community that the eventual outcome of the event will not harm them: “Do not regard it as bad for you; indeed it is good for you.” (Verse 11)

Jinsi gani haya yote yangeweza kutokea katika jamii hiyo mahususi? Hata leo, tunashangaa kwamba uzushi dhaifu namna hiyo ungeweza kuenea katika jamii hiyo ya Waislamu, ukileta matokeo makubwa na kusababisha maumivu mengi kwa watu watukufu zaidi duniani.

How could all this have happened in that particular community? Even today, we are surprised that such a flimsy fabrication could have circulated in that Muslim community, producing far-reaching effects and causing much pain to the noblest people on earth.

Tukio lote lilikuwa vita vilivyopiganiwa na Mjumbe wa Mungu (amani imshukie), jumuiya ya Waislamu na Uislamu. Huenda lilikuwa vita kubwa zaidi kuwahi kupiganwa na Mtume ﷺ. Alitoka humo akiwa mshindi, baada ya kudhibiti huzuni yake kubwa, kulinda heshima yake na kuvumilia yote kwa subira. Hakusema neno lolote lililoonyesha udhaifu au kukosa subira. Hata hivyo, alikuwa akipitia maumivu makali zaidi kuwahi kuyapitia maishani mwake. Pia alitambua kwamba hatari ambazo Uislamu ulikabiliwa nazo kutokana na uongo huu zilikuwa miongoni mwa hatari mbaya zaidi ambazo ulilazimika kukabiliana nazo wakati wowote.

The whole episode was a battle fought by God’s Messenger (peace be upon him), the Muslim community and Islam. It perhaps was the greatest battle fought by the Prophet. He emerged from it victorious, having controlled his great anguish, maintained his dignity and endured it all patiently. Not a word did he utter to indicate weakness or impatience. Yet he was experiencing the worst pain he ever endured in his life. He further recognized that the risks to which Islam was exposed as a result of this falsehood were among the worst it had to face at any time.

Hata hivyo, lau Waislamu wangetafuta ndani ya nyoyo zao wenyewe, wangeipata jibu sahihi. Lau wangetumia mantiki rahisi ya kawaida, wangeongozwa ipasavyo. Qur’āni inawaelekeza Waislamu wote kufuata mbinu hii sahihi wanapokabiliwa na matatizo ya namna hii. Ni hatua ya kwanza katika kufikia hitimisho sahihi: “Ulipoisikia, kwa nini waumini wanaume na wanawake hawakudhania mema juu ya nafsi zao, na kusema:

Yet had the Muslims then searched in their own hearts, they would have found the right answer. Had they applied simple natural logic, they would have been rightly guided. The Qur’ān directs all Muslims to follow this proper approach when they face such difficulties. It is the first step in arriving at the right conclusion: “When you heard it, why did not the believers, men and women, think the best of themselves, and say:

"Huu ni uongo wa wazi."” (Aya 12)

This is a blatant falsehood.’” (Verse 12)

Waislamu wanapaswa kujithamini na kutambua kwamba haiwezekani sana kwao kushuka chini kiasi hicho. Mke safi wa Mtume wao na ndugu yao aliyepigana kwa ajili ya Uislamu, akitoa uhai wake, walikuwa wa jamii yao. Kwa hiyo, kuwadhania vyema ndiyo ilikuwa njia bora zaidi. Kile kisichomfaa Muslim yeyote hakimfai pia mke wa Mtume ﷺ wala Sahaba wake aliyejulikana kuwa mtu mwema. Hii ndiyo hasa aliyoifanya Abū Ayyūb, Khālid ibn Zayd al-Anṣārī na mkewe. Kwa mujibu wa Ibn Isḥāq, Abū Ayyūb aliulizwa na mkewe: "Umesikia watu wanavyosema kuhusu `Ā'ishah?" Akajibu: "Ndiyo, nimesikia, na yote ni uongo. Je, wewe ungeweza kufanya hivyo, Umm Ayyūb?" Akasema: "Hapana, kwa Mungu! Nisingefanya." Akasema: "Na kwa Mungu, `Ā'ishah ni bora kuliko wewe." Taarifa nyingine inatolewa na al-Zamakhsharī katika tafsiri yake ya Qur'ān, inayoonyesha kwamba ni Abū Ayyūb aliyemwuliza mkewe: "Je, umesikia kinachosemwa?" Naye akamjibu kwa kumuuliza: "Ungekuwa mahali pa Ṣafwān, ungemdhania vibaya mke wa Mtume ﷺ?" Akasema: "Hakika hapana." Akasema: "Na mimi ningekuwa mahali pa `Ā'ishah, nisingemsaliti kamwe Mtume ﷺ. Lakini `Ā'ishah ni bora kuliko mimi, na Ṣafwān ni bora kuliko wewe." Taarifa zote mbili zinaonyesha kwamba angalau baadhi ya Waislamu walitafakari mioyo yao wenyewe na kukataa uwezekano wa habari ile ya uongo. Waliondoa kabisa wazo kwamba `Ā'ishah au Sahaba wa Mtume ﷺ angeweza kutenda dhambi kubwa kama hiyo na kumsaliti Mtume ﷺ, na walitambua jinsi msingi wa tuhuma nzima ulivyo dhaifu. Hii ndiyo hatua ya kwanza katika mbinu ambayo Qur'ān inaieleza kwa ajili ya kushughulikia mambo kama haya; inatafuta ushahidi ndani ya dhamiri za watu.

Mungu alitaka hili liwe somo gumu sana kwa jamii changa ya Waislamu, lakini kwa huruma yake hakuwapa adhabu yoyote. Kosa lenyewe lilistahili adhabu kali kutokana na maumivu lililosababisha kwa Mtume ﷺ, mke wake, rafiki yake wa karibu, na Sahaba wake mwingine ambaye yeye hakumjua ila mema tu. Pia lilistahili adhabu sawa na uovu uliosambaa ndani ya jamii ya Waislamu, uliovunja maadili yake yote matakatifu, na sawa na uovu wa wanafiki ambao mpango wao ulilenga kudhoofisha Uislamu kwa kuibua shaka kuhusu Mungu, Mtume ﷺ, na jamii ya Waislamu yenyewe. Hali hii iliendelea kwa mwezi mzima, ambao ulikuwa kipindi cha shaka, wasiwasi na mkanganyiko. Lakini neema ya Mungu ilifika, naye akawaneemesha rehema yake wale waliokuwa wamepotea baada ya kujifunza somo lao chungu.

God wanted this to be a very hard lesson for the fledgling Muslim community, but in His compassion He did not inflict any punishment on them. The offence itself merited stiff punishment because of the pain it caused the Prophet, his wife, close friend and his other Companion of whom he knew nothing but good. It also merited a punishment equal to the evil that circulated within the Muslim community, violating all its sacred values, and equal to the hypocrites’ wickedness whose scheme aimed to undermine Islam by raising doubts about God, the Prophet and the Muslim community itself. This continued for a whole month which was a time of doubt, worry and confusion. But God’s grace was forthcoming, and He bestowed His mercy on those who were in error after having learnt their bitter lesson.

Sura hii inatupa picha ya kipindi ambacho viwango na thamani viliwekwa mahali pasipo pake, na jamii ikapoteza mwelekeo wa kanuni zake: "Mlikizungumzia kwa ndimi zenu na kutamka kwa vinywa vyenu kitu ambacho hamna ujuzi nacho, mkidhani ni jambo dogo, ilhali mbele ya Mungu ni jambo kubwa mno." (Aya ya 15) Picha inayochorwa hapa ni ya kutojali na kutowajibika, pamoja na kuonyesha uzembe mdogo kabisa kwa mambo hata yaliyo makubwa kabisa.

The sūrah gives us a picture of the period, when standards and values were placed on the wrong footing, and the community lost sight of its principles: “You took it up with your tongues and uttered with your mouths something of which you have no knowledge, thinking it a light matter whereas in God’s sight it is grave indeed.” (Verse 15) The picture painted here is one of recklessness and irresponsibility, showing little care for even the most serious of matters.

"Mlikuchukua kwa ndimi zenu." (Aya ya 15) Ulimi mmoja unaichukua kutoka ulimi mwingine bila kuzingatia sana kile kinachosemwa. Hakukuwepo na uchunguzi wowote wa kutosha wa habari hiyo, kana kwamba watu walikuwa wakiirudia bila hata kufikiria umuhimu wake. Mlikitamka kwa midomo yenu kitu ambacho hamna ujuzi nacho." (Aya ya 15) Ni kama hivyo tu: ni kutamka kwa mdomo bila fikra wala kutafakari.

Sura hii inaendelea kufafanua maoni yake kuhusu uongo huu na athari zake, ikirudia onyo lake dhidi ya chochote kinachoweza kuwa cha aina kama hiyo. Inawakumbusha Waislamu neema na rehema za Mungu, ikiwaonya wale wanaowasingizia wanawake safi kwamba wanafanya uchafu, kwamba wanajiweka katika adhabu ya Mungu katika maisha ya Akhera. Pia inazisafisha nyoyo za watu na mabaki ya athari za mzozo huu, inawaondolea vizuizi vya kidunia na kuirejesha usafi wao. Hili linadhihirika wazi katika mwenendo wa Abū Bakr kwa Mistah ibn Athāthah, jamaa yake aliyehusika katika kurudia habari hiyo.

The sūrah further elaborates its comments on this falsehood and its effects, repeating its warning against anything that may be of a similar nature. It reminds the Muslims of God’s grace and mercy, warning those who falsely accuse chaste women of committing indecency that they expose themselves to God’s punishment in the life to come. It also purges people’s hearts of the remaining effects of this confrontation, frees them of earthly restrictions and restores their purity. This is clearly reflected in Abū Bakr’s attitude to Misţah ibn Athāthah, his relative who was involved in repeating the story.

"Wale wanaopenda uchafu huo wa wazi uenee miongoni mwa waumini watapata adhabu chungu duniani na Akhera. Mwenyezi Mungu anajua, lakini nyinyi hamjui." (Aya ya 19) Wale waliowashutumu wanawake safi kwa zinaa, hasa wale waliotoa shutuma zao dhidi ya jamaa wa karibu wa Mtume ﷺ, kwa kweli walilenga kudhoofisha maadili ya wema, usafi na uaminifu, ili iwe rahisi kwa watu kufanya zinaa kwa kudokeza kwamba jambo hilo ni la kawaida. Watu wanapoanza kulifikiria kwa mtazamo huo, litatendeka mara nyingi zaidi.

“Those who love that gross indecency should spread among the believers shall be visited with grievous suffering both in this world and in the life to come. God knows, but you do not know.” (Verse 19) The ones who accused chaste women of adultery, particularly those who made their accusations against the Prophet’s own family, really aimed to undermine the values of goodness, chastity and fidelity, so as to make it easier for people to commit adultery by implying that it was common practice. When people begin to think of it in this light, it will be practised more frequently.

Hii ndiyo sababu ya kuwaelezea wanaowasingizia wanawake safi kwa uwongo kuwa ni watu wanaopenda kueneza uchafu miongoni mwa Waumini. Kwa hiyo, wanaonywa juu ya adhabu kali sana, katika maisha haya na katika maisha ya Akhera.

This is the reason for describing the false accusers of chaste women as people who love to spread indecency among the believers. Hence they are warned against a very severe suffering both in this life and in the life to come.

Ni sehemu ya mbinu ya Qur'ani katika kuelimisha jamii ya Waislamu, na ni hatua ya kinga inayotegemea ujuzi kamili wa jinsi watu wanavyoitikia na kuunda mitazamo, hisia na mwelekeo wao wa vitendo. Hivyo basi, maneno yaliyo mwishoni mwa aya yanathibitisha: "Mwenyezi Mungu anajua, na nyinyi hamjui." Ni nani anayeijua nyoyo za wanadamu kuliko Yule aliyeziumba? Ni nani awezaye kuwapa wanadamu kanuni bora ya maisha kuliko Yule aliyeianzisha? Ni nani anayeona yaliyofichika pamoja na yaliyo wazi, na ambaye ujuzi wake unazunguka kila kitu na kila hali?

Katika muktadha wa usafi, sura hii inawataka waumini wasameheane kama wanavyopenda kusamehewa dhambi zao: "Wala wasiapize wale waliopewa fadhila na wepesi miongoni mwenu kwamba hawatawasaidia jamaa wa karibu, maskini na wale waliohama majumbani mwao kwa ajili ya Mwenyezi Mungu. Bali wasamehe na wavumilie. Je, hamtaki Mwenyezi Mungu awasamehe dhambi zenu? Mwenyezi Mungu ndiye Mwingi wa kusamehe, Mwenye kurehemu." (Aya ya 22)

Within the context of purity, the sūrah calls on believers to forgive one another as they love to be forgiven their sins: “Let not those of you who have been graced with God’s favour and ample means resolve by oath not to help those who are near of kin, the needy and those who have left their homes for the sake of God. But let them pardon and forbear. Do you not desire that God should forgive you your sins? God is indeed Much- Forgiving, Merciful.” (Verse 22)

Aya hii iliteremshwa kuhusiana na Abū Bakr baada ya Qur’ani kumtakasa binti yake, `Ā’ishah, safi, dhidi ya kosa lolote la kimaadili. Alitambua kwamba Misţah ibn Athāthah, jamaa yake ambaye alikuwa akimsaidia kwa sababu ya umaskini wake, alikuwa miongoni mwa waliosambaza uvumi wa uongo. Kwa hiyo, aliapa kwamba hatawahi kumfanyia Misţah wema siku zijazo. Aya hii, hata hivyo, inamkumbusha Abū Bakr na waumini kwamba nao pia hufanya makosa na kutumaini msamaha wa Mungu. Hivyo basi, wanapaswa kusameheana makosa yao. Hawapaswi kuwanyima wale wanaohitaji msaada wa ukarimu wao, hata kama wa mwisho wanaweza kuwa wamefanya kosa kubwa.

This verse was revealed in connection with Abū Bakr after the Qur’ān had cleared his daughter, `Ā’ishah the pure, of any misconduct. He realized that Misţah ibn Athāthah, his relative whom he supported because of his poverty, was among those involved in circulating the false rumour. Therefore, he vowed that he would never do Misţah a good turn in the future. This verse, however, reminds Abū Bakr and the believers that they also commit mistakes and hope for God’s forgiveness. Hence, they should forgive one another their mistakes. They must not deprive those who need the support of their generosity, even though the latter might have committed a grave error.

Sasa tunaona jinsi mmoja wa roho zilizoguswa na nuru ya Mwenyezi Mungu anavyokua katika usafi na kufikia kiwango cha juu kabisa. Abū Bakr, ambaye aliumizwa sana na uvumi wa uongo uliomlenga binti yake na kujaribu kuiaibisha familia yake, aliitikia wito wa Qur'ani kwa waumini wa kuwasamehe wale waliowaumiza. Alitafakari swali lenye kuhamasisha, "Je, hampendi Mwenyezi Mungu awasamehe dhambi zenu?" (Aya ya 22)

Now we see how one of the souls touched by God’s light grows in purity attaining a truly sublime standard. Abū Bakr, who was so deeply hurt by the false rumours targeting his daughter and attempting to disgrace his family, responded to the Qur’ānic call on the believers to forgive those who hurt them. He reflected on the inspiring question, “Do you not desire that God should forgive you your sins?” (Verse 22)