Sura hii inaanza kwa kueleza tukio katika maisha ya Mtume ﷺ na wake zake. Ingawa kuna riwaya nyingi zinazotoa matoleo tofauti ya kile hasa kilichotokea, tutaziacha kwa sasa na kuzirejea baadaye kidogo. Kwa kuzingatia tukio hili na maagizo yaliyotolewa kuhusiana nalo, hasa ombi kwamba wale wake wawili wa Mtume ﷺ waliopanga njama watubu, sura pia inawataka waumini watubu dhambi zao na inasisitiza kwamba wakuu wa familia wahakikishe familia zao zinalelewa vizuri. Wanasisitizwa hasa kujilinda wenyewe na familia zao dhidi ya moto wa Jahannamu. Hapa pia kuna picha ya moja kwa moja ya Jahannamu. Kisha sura inahitimisha kwa kutoa mifano mbalimbali. Mke wa Nuhu na mke wa Lutu wanaonyeshwa kama mifano ya kutokuamini ndani ya nyumba iliyotoa imani, ilhali mke wa Firauni anaonyeshwa kama mtu aliyeshikamana na imani ya kweli huku akiishi katika nyumba iliyojaa makafiri. Maryamu pia anaonyeshwa kama mwanamke safi aliyepokea pumzi ya roho ya Mwenyezi Mungu na kuamini maneno ya Mwenyezi Mungu na vitabu vyake.

The opening section of the surah speaks of an event in the lives of the Prophet and his wives. Although there are a number of reports giving different versions of what actually took place, we will leave these for now and return to them a little later. Based on this incident and the directives issued in connection with it, particularly the request that the two conspirators among the Prophets wives repent, the surah also calls on believers to repent of their sins and requires that heads of families ensure their families are well brought up. They are specifically urged to protect themselves and their families from hell. A direct image of hell is also included here. The surah then concludes by citing various examples. Noahs and Lots wives are shown as examples of unfaith in a house emanating belief, while Pharaohs wife is depicted as someone holding to right faith while living in a house full of unbelievers. Mary is also shown as a pure woman who received a breath of God’s spirit and believed in Gods words and scriptures.

Ee Nabii, kwa nini unajikataza kitu ambacho Mungu amekuhalalishia, kwa lengo la kuwafurahisha wake zako? Mungu ni Mwingi wa maghufira, Mwenye rehema. Mungu amekwisha kuwawekea waumini njia ya kujikomboa na viapo kama hivyo. Mungu ndiye Mola wenu Mlezi, naye ndiye Mjuzi wa kila kitu, Mwenye hekima. Nabii ﷺ alimwambia mmoja wa wake zake siri, lakini alipoifichua, na Mungu akamjulisha hilo, yeye ﷺ akalitaja sehemu fulani ya jambo hilo na kuiacha sehemu nyingine.

Prophet, why do you prohibit yourself something that God has made lawful to you in your desire to please your wives? God is much- forgiving, ever merciful. God has already ordained for you [believers] a way to release you from such oaths. God is your Lord Supreme. He alone is the All-Knowing, the Wise. The Prophet told something in confidence to one of his wives. When she divulged it, and God made this known to him, he spoke of a part of it and passed over a part.

Kuna simulizi kadhaa kuhusu tukio hili, moja wapo ikiwa ni ile aliyoipokea al-Bukhari, jambo linalomaanisha kuwa ni sahihi. Kwa mujibu wa 'Aishah, al-Bukhari amepokea: "Mtume ﷺ alikuwa akinywa kinywaji cha asali nyumbani kwa Zaynab bint Jahsh, kisha akikaa naye kwa muda. Hafsah na mimi tulikubaliana kwa siri kwamba atakapokuja kwa yeyote kati yetu, tutamwambia: 'Umekula Maghafi^\, naweza kunusa harufu yake.' Hilo lilipotokea, alisema: 'Hapana. Nimekunywa tu kinywaji cha asali kwa Zaynab. Sitarudia tena, nami nimeapa kufanya hivyo. Msimwambie mtu yeyote kuhusu hili.' Hivi ndivyo alivyojikataza mwenyewe, ingawa ilikuwa halali kwake kunywa." Inaonekana kwamba either 'Aishah au Hafsah alimwambia mwenzake wa njama kuhusu uamuzi wa Mtume ﷺ wa kutokunywa tena kinywaji hicho. Kisha God alimjulisha Mtume ﷺ jambo hilo. Akarudi kwake na kutaja baadhi ya yaliyojiri kati yao wawili, lakini bila kusimulia yote ili kutomwaibisha. Aligusia tu jambo hilo ili atambue kwamba anajua yote. Akashangaa, akamwuliza:

There are several reports about the event in question, one of which is related by al-Bukhari, which means that it is authentic. On ‘A’ishah’s authority, al-Bukhari relates: “The Prophet used to have a honey drink at Zaynab bint Jahsh’s home and then stay for some time with her. Hafsah and I secretly agreed that when he came to either of us we would say to him: ‘You have eaten Maghafi^\ I can smell it.’ When this occurred, he said: ‘No. I only had a honey drink at Zaynabs. I will not do it again, and I have made an oath to this effect. Do not tell anyone of this.’ This is what he prohibited himself, even though it was permissible for him to have.” It seems that either ‘A’ishah or Hafsah told her co-conspirator of the Prophet’s decision to no longer take this honey drink. God then informed him of the same. He went back to her and mentioned some of what went on between the two of them, but without recounting it all in order not to embarrass her. He only touched upon the subject so that she realized that he was aware of it all. Surprised, she asked him:

"Ni nani aliyekuambia haya yote?" Huenda ilimjia akilini kwamba mke wake mwingine ndiye aliyemwambia. Lakini yeye alimwambia: "Aliyejua kila kitu, Mwenye kujua yote, ndiye aliyeniambia!" (Aya ya 3). Habari zake, basi, zilitolewa na Yule anayejua kila kitu, jambo ambalo, kwa upande wake, linamaanisha kwamba Mtume ﷺ pia alikuwa anajua yote kwa ujumla, si tu yale aliyomtajia yeye.

‘Who told you all this?’ It might have occurred to her that his other wife was the one to tell him. He, however, said to her: ‘ The All-Knowing, the All-Aware told me! (Verse 3) His information, then, was given by the One who knows it all, which, in turn, implies that the Prophet was also aware of it in toto, not merely what he mentioned to her.

Tukio hili lilimkasirisha Mtume ﷺ, kwani lilifichua kwamba njama zilikuwa zikiendelea nyumbani kwake. Kwa hiyo, aliapa kwamba hatawagusa wake zake yeyote kwa muda wa mwezi mzima. Watu wa jumuiya ya Waislamu pia walisikia kwamba Mtume ﷺ alikuwa anafikiria kuwaacha wake zake. Kisha sura hii iliteremshwa, na hasira ya Mtume ﷺ ikapoa. Baadaye, alianza tena maisha yake pamoja na wake zake. Tutataja hivi punde jinsi hili lilivyotokea, lakini kwanza tutatoa toleo jingine la tukio hili.

Basi, je, madhara ya tukio hili na uamuzi wa Nabii wa kujitenga na wake zake kwa muda wa mwezi mmoja yalikuwa yapi? Hili linaelezwa vyema katika hadithi aliyoipokea Imam Ahmad katika Al-Musnad, inayomnukuu ‘Abdullah ibn ‘Abbas:

What, then, were the effects of this incident and the Prophets decision to stay away from his wives for a month? This is best described in a hadith related by Imam Ahmad in Al-Musnad, which quotes ‘Abdullah ibn ‘Abbas:

Nilitaka kumuuliza 'Umar kuhusu wake wawili wa Nabii ﷺ ambao Mwenyezi Mungu anawarejelea katika Qur'ani: { Ikiwa nyinyi wawili mtatubia kwa Mwenyezi Mungu, basi nyoyo zenu zimepotoka }. Nilipokuwa nikisafiri pamoja na 'Umar kwenye hijja, alijitenga na wengine, nami nikaenda naye nikibeba chombo cha maji. Alijisaidia kisha akarudi kwangu. Nilimimina maji kwa ajili yake ili atawadhe. Kisha nikamuuliza: 'Ni wake wawili gani wa Nabii ﷺ wanaorejelewa katika kauli ya Mwenyezi Mungu, { Ikiwa nyinyi wawili mtatubia kwa Mwenyezi Mungu, basi nyoyo zenu zimepotoka }?' Akasema: 'Nashangaa kwako, Ibn 'Abbas!' [Al-Zuhri anaongeza hapa kwamba 'Umar alichukia kuulizwa jambo hili, lakini hakuficha taarifa hiyo.] 'Umar akasema: 'Walikuwa 'Aishah na Hafsah.' Kisha akanisimulia hadithi hiyo.

I was keen to ask ‘Umar about the Prophets two wives in reference to whom God says in the Qur’an: ‘ Would that you two turn to God in repentance, for your hearts have swerved' When ‘Umar went on pilgrimage, I went with him. As we were travelling, he moved from the rest and I went with him, carrying a water container. He relieved himself and came back to me. I poured water for him to do his ablution. I then asked him: ‘Which two of the Prophets wives are referred to in Gods statement, ‘ Would thatyou two turn to God in repentance, for your hearts have swerved V He said: ‘I wonder at you, Ibn ‘Abbas!’ [Al-Zuhri comments here that ‘Umar disliked being asked about this, but he did not withhold the information.] ‘Umar said: ‘They were ‘A’ishah and Hafsah.’ He then told me the story.

Sisi Maquraishi tulikuwa na mamlaka kamili juu ya wake zetu. Hata hivyo, tulipohamia Madina, tuliwakuta watu wake wakiwa wanyenyekevu zaidi kwa wake zao. Wanawake wetu wakaanza kujifunza kutoka kwa wanawake wao. Mimi nilikuwa naishi nyumbani kwa Umayyah bin Zayd huko kwenye nyanda za juu. Siku moja nilimkasirikia mke wangu, kwa sababu alipinga jambo nililolisema. Sikupendezwa na hali ya yeye kunipinga.

We, the Quraysh, used to have complete authority over our wives. When we settled in Madlnah, however, we found its people more submissive to their wives. Our women started to learn from their women. I used to live in Umayyah ibn Zayd’s home in the highlands. One day, I was angry with my wife, as she objected to something I said. I disliked the fact that she should object to me.

Ndivyo tukio hili linavyoelezwa katika vyanzo vya kihistoria. Sasa tutaangalia jinsi lilivyoshughulikiwa katika Qur'ani. Sura inaanza kwa karipio nyepesi kutoka kwa Mwenyezi Mungu kwa Mtume Wake ﷺ:

Such is the reporting of the incident in historical sources. We will now look at its treatment in the Qur’an. The surah begins with a mild reproach by God to His Messenger:

Ewe Nabii, kwa nini unajiharamishia jambo ambalo Mungu amekuhalalishia, ukitaka kuwaridhisha wake zako? Mungu ni Mwingi wa kusamehe, Mwenye rehema. Mungu amekwisha kuwawekea waumini njia ya kuweza kujiondolea viapo kama hivyo. Mungu ndiye Bwana wenu Mlezi, na Yeye ndiye Mjuzi wa kila kitu, Mwenye hekima. (Aya 1-2)

Prophet, why do you prohibit yourself something that God has made lawful to you in your desire to please your wives? God is much-forgiving, ever merciful. God has already ordained for you [believers] a way to release you from such oaths. God is your Lord Supreme. He alone is the All-Knowing, the Wise. (Verses 1-2)

Onyo hili ni laini lakini lina athari kubwa. Si sahihi kwa muumini kujiharamishia kitu ambacho Mwenyezi Mungu ameifanya halali. Nabii ﷺ hakujiwekea katazo la kisheria kuhusu kinywaji cha asali alichokipenda wala kuhusu Maria. Alichoamua ni kujizuia tu kufurahia kimojawapo kati ya hivyo. Onyo hili la upole linadhihirisha kwamba si haki kwa mtu kujinyima kwa makusudi kile ambacho Mwenyezi Mungu amekifanya halali ili kumridhisha mtu mwingine. Maneno yaliyo mwishoni mwa aya ni: 'Mwenyezi Mungu ni Mwingi wa kusamehe, Mwenye rehema.' Hii inaashiria kwamba kitendo kama hicho cha makusudi kingehitaji kuhojiwa, isipokuwa kama kingesamehewa kwa msamaha na neema ya Mwenyezi Mungu.

The reproach is mild but effective. It is not proper for a believer to prohibit himself something that God has made lawful. The Prophet had not imposed a legal prohibition on himself with regard to the honey drink he liked or to Maria. He only decided to refrain from enjoying either. This gentle reproach makes it clear that it is not right to deliberately deprive oneself of what God has made lawful in order to appease someone else. The comment at the end of the verse is: ‘God is much-forgiving, ever merciful' This suggests that such deliberate action would require questioning unless it was overlooked by an act of Gods forgiveness and grace.

Kuhusu kiapo ambacho maandishi ya Qur'ani yanadokeza kwamba Nabii ﷺ alikitoa, Mwenyezi Mungu alieleza njia ya yeye kujiondolea kiapo hicho. Hii ina maana kwamba kiapo kinachoweka hali nyingine isiyokuwa bora kinapaswa kutolewa kafara ili kujiondoa kwacho, kisha kuchukua chaguo bora zaidi. "Mungu ndiye Mola wenu Mlezi." (Aya ya 2) Yeye anakusaidia kushinda udhaifu wenu na kukabiliana na yale yanayoweza kuwa magumu kwenu. Kwa hiyo, ameweka kwenu njia ya kujiondoa kwenye viapo vyenu ili kuhakikisha hamkabiliwi na ugumu usio wa lazima. "Yeye peke yake ndiye Mjuzi, Mwenye hekima." (Aya ya 2) Anawawekea sheria kwa msingi wa ujuzi wake kamili na hekima yake timilifu. Yeye huamuru tu mfanye yale yaliyo ndani ya uwezo wenu na yanayofaa zaidi kwenu. Basi, msijiharamishie kitu chochote kisicho kile alichokiharamisha, na endeleeni kuhalalisha tu kile alichokihalalisha. Ni wazi kwamba maelezo haya hapa yanaendana kikamilifu na amri iliyotangulia kutajwa.

Sura sasa inawaelekea waumini, ikiwaagiza watimize wajibu wao wa kifamilia, kuwapa elimu nzuri, mawaidha na ukumbusho, ili wajikinge wenyewe na familia zao na moto wa Jahannamu. Inatoa picha ya moto huo na jinsi wasiomwamini wanavyosimama mbele yake. Kwa mujibu wa wito kwa wale waliohusika katika tukio lililotangulia wamrudie Mungu kwa toba, wito huo huo unatolewa kwa waumini, ukiongezwa picha ya pepo inayowangojea wale wanaotubia dhambi zao. Sehemu hii ya pili ya sura inahitimishwa kwa wito kwa Nabii ﷺ kupambana kwa bidii dhidi ya wasiomwamini na wanafiki.

Now the surah addresses the believers enjoining them to fulfil their family duties, providing good education, admonition and reminders so that they protect themselves and their families from hell. It provides an image of the fire and how the unbelievers stand before it. In line with the call to those involved in the earlier event to turn to God in repentance, the same call is made to the believers, adding an image of heaven which awaits those who repent of their sins. This second section of the surah concludes with a call on the Prophet to strive hard against the unbelievers and the hypocrites:

Enyi mlioamini! Jilindeni nafsi zenu na familia zenu dhidi ya moto ambao kuni zake ni watu na mawe, ambao juu yake wamewekwa malaika wakali na wenye nguvu, ambao hawamwasi Mungu katika jambo analowaamuru, na hufanya wanayoamrishwa. Enyi makafiri! Msitoe udhuru leo. Mtalipwa tu kwa yale mliyokuwa mkiyafanya. Enyi mlioamini! Rudini kwa Mungu kwa toba ya kweli. Huenda Mola wenu Mlezi akafuta maovu yenu na kukuingizeni katika bustani zipitazo chini yake mito, siku ambayo Mungu hatamtweza Nabii ﷺ wala wale walioamini pamoja naye. Nuru yao itawaenea mbele yao na upande wao wa kulia.

Believers! Guard yourselves and your families against a fire fuelled by people and stones, over which are appointed angels, stern and mighty, who never disobey God in whatever He commands them and always do what they are bidden to do. Unbelievers! Make no excuses today. You will only be requited for what you used to do. Believers! Turn to God in sincere repentance. It may well be that your Lord will efface your bad deeds and admit you into gardens through which running waters flow, on a day when God will not disgrace the Prophet or those who believed with him. Their light will spread out before them, and on their right.

Watasema: ‘Mola wetu! Tukamilishie nuru yetu na utusamehe. Hakika Wewe una uwezo juu ya kila kitu.’ Ee Nabii, pigana jihadi kwa bidii dhidi ya makafiri na wanafiki, na uwakaze kwa ukali. Makazi yao ya mwisho ni Jahanamu, na ni mwisho mbaya wa safari.” (Aya 6-9)

They will say: ‘Our Lord! Perfect our light for us and forgive us. You certainly have power over all things.' Prophet, strive hard against the unbelievers and the hypocrites, and press hard on them. Their ultimate abode is hell, and how vile a journey's end. (Verses 6-9)

Hali ya jamii ya kwanza ya Waislamu ilikuwa rahisi zaidi kuliko ilivyo katika zama zetu za sasa. Jamii ya Kiislamu ilikuwa tayari imeanzishwa Madinah, ambapo Uislamu, maono yake ya maisha safi na adilifu ya binadamu, pamoja na sheria zake zilizojengwa juu ya maono haya, ndizo zilizoongoza. Wanaume na wanawake walimtazamia Mungu na Mtume wake ﷺ kwa hukumu. Hukumu ilipotolewa, ilikubaliwa kuwa ya mwisho. Katika jamii kama hiyo, ilikuwa rahisi kwa wanawake kujitengeneza jinsi Uislamu ulivyotaka wawe. Vilevile, ilikuwa rahisi kwa waume kuwashauri wake zao na kuwalea watoto wao kulingana na mfumo wa Kiislamu.

The situation with the first Muslim community was easier than it is in our present day. A Muslim society was already established in Madinah, where Islam, its vision of a clean, virtuous human life and its laws based on this vision were the driving force. Men and women looked up to God and His Messenger for judgement. When judgement was given, it was accepted as final. In such a society, it was easy for women to mould themselves as Islam wanted them to be. Likewise, it was easy for husbands to advise their wives and bring up their children in line with the Islamic system.

Sasa tumo katika hali tofauti kabisa, kwani tumerudi nyuma katika hali ya jahiliyyah inayoathiri jamii yetu, sheria zake, maadili yake, mila zake, mifumo yake, adabu zake na utamaduni wake. Wanawake wanajikuta katikati ya jamii hii na wanahisi shinikizo lake zito wanapojaribu kuiweka maisha yao sawa na Uislamu, iwe ni kwa hiari yao wenyewe au wakiongozwa na baba zao, waume zao au ndugu zao.

We are now in a totally different situation, as we have sunk back into a state of jdhiliyyah that influences our society, its laws, morality, traditions, systems, manners and culture. Women find themselves in the midst of this society and feel its crushing pressures as they try to bring their lives in line with Islam, whether on their own initiative or guided by their fathers, husbands or brothers.

Katika jamii ya kwanza ya Waislamu, mwanaume, mwanamke na jamii nzima vilikuwa na mtazamo mmoja, na vyote vilirejea chanzo kimoja kwa ajili ya hukumu.

In that first Muslim community, the man, the woman and society all had the same perspective and looked to the same source for judgement.

Katika zama zetu, mwanamume anamtazama dhana ya kinadharia isiyo na umbo, wakati mwanamke anatapatapa chini ya shinikizo kubwa la jamii inayopinga sana mtazamo wake. Hakuna shaka kwamba shinikizo ambalo jamii inamwekea mwanamke ni kubwa mara nyingi kuliko shinikizo linalomwekea mwanamume. Kwa hiyo, mwanamume muumini ana wajibu wa mara mbili: si tu kujilinda yeye mwenyewe na moto, bali pia kuilinda familia yake inayokabiliwa na shinikizo kama hilo.

Sehemu ya tatu na ya mwisho ya sura hii inasikika kana kwamba ni mwendelezo wa moja kwa moja wa sehemu yake ya kwanza. Inazungumzia wanawake wasioamini walioolewa na Manabii, na wanawake waumini walioko katikati ya wasioamini.

The third and final section of the surah sounds as if it is a direct continuation of its first section. It speaks of unbelieving women married to prophets and women believers in the midst of unbelievers:

Mungu ametoa mifano ya makafiri: mke wa Nuhu na mke wa Lutu. Walikuwa wameolewa na wawili kati ya waja wetu wema lakini wakawasaliti. Waume zao hawakuweza kuwasaidia kitu chochote mbele ya Mungu. Iliambiwa kwao:

God has given examples of unbelievers: Noah's wife and Lot's wife. They were married to two of Our righteous servants but betrayed them. Their husbands could be of no avail to them against God. They were told:

"Ingieni nyinyi wawili motoni pamoja na wote watakaoingia humo." Mwenyezi Mungu pia ametoa mifano ya waumini: mke wa Firauni, ambaye alisema: ‘Mola wangu! Nijengee nyumba karibu nawe peponi, na uniokoe na Firauni na matendo yake, na uniokoe na watu madhalimu.’ Na Maryamu binti ya ‘Imrani, aliyelinda usafi wake; nasi tulimpulizia roho yetu. Alisadiki maneno ya Mola wake na vitabu vyake vilivyoteremshwa; naye alikuwa miongoni mwa wanaonyenyekea sana. (Aya 10—12)

'Enter both of you the fire with all those who will enter it.' God has also given examples of believers: Pharaoh's wife, who said: ‘My Lord! Build me a mansion in heaven near You, and save me from Pharaoh and his doings, and save me from the wrongdoing folk. 'And Mary, the daughter of Tmrdn, who guarded her chastity; and We breathed of Our spirit into her. She accepted the truth of her Lord's words and His revealed books. She was truly devout. (Verses 10—12)

Ripoti zinazozungumzia usaliti wa wake wa Nuhu na Lutu kwao wao zinapendekeza kwamba ulikuwa ni usaliti wa ujumbe wao, badala ya kwamba walikuwa hawana uaminifu kwa ndoa zao. Mke wa Nuhu alikuwa akijiunga na wasioamini katika jamii yake kumfanyia dhihaka, huku mke wa Lutu akiwapa taarifa watu wake pale alipopokea wageni, akijua walichokusudia kuwatendea wageni hao.

Reports speaking of the betrayal of Noah and Lot by their wives suggest that it was a betrayal of their messages, rather than their being unfaithful to their marriage bonds. Noahs wife used to join the unbelievers in his community in making fun of him, while Lots wife used to inform his people when he received guests, knowing what they tried to do with such visitors.

Vivyo hivyo, hadithi zinazohusu mke wa Firauni zinaonyesha wazi kwamba aliishi katika jumba la Firauni akiwa muumini wa Mungu Mwenye Enzi, na zinapendekeza kwamba alikuwa wa asili ya Asia, akifuata dini ya kimungu iliyoteremshwa kabla ya zama za Musa. Ripoti za kihistoria zinataja kwamba mama wa Amenhotep IV, Firauni aliyetetea imani ya Mungu mmoja, akiifanya jua kuwa ishara ya Mungu, na aliyejiita Akhenaten, alikuwa wa asili ya Asia na aliamini dini nyingine tofauti na ile iliyojulikana Misri. Mungu pekee ndiye ajuaye kama yeye ndiye anayerejelewa katika sura hii, au kama kinachorejelewa ni Firauni aliyepingwa na Musa pamoja na mke wake. Firauni wa Musa hakika ni tofauti na Amenhotep IV. Hata hivyo, hatuhitaji kujishughulisha sana na utambulisho halisi wa mke wa Firauni. Jambo muhimu ni kwamba kauli ya Qur'ani inathibitisha ukweli wa kudumu kwamba watu binafsi ni mifano tu.