Sura hii ya utangulizi ilifunuliwa baadaye kuliko sehemu nyingine ya sura hiyo. Tumeeleza katika juzuu zilizotangulia kwamba mpangilio wa mwisho wa aya katika kila sura ulifuata maagizo aliyotoa Mtume ﷺ mwenyewe. Hii ina maana kwamba mpangilio huo ni wa mwisho na umefanywa kwa msingi wa maagizo aliyopokea Mtume ﷺ kutoka juu.

This opening passage was revealed later than the rest of the sūrah. We have explained in earlier volumes that the final ordering of the verses in each sūrah followed instructions given by the Prophet himself. This means that such ordering is final and done on the basis of instructions received by the Prophet from on high.

Kifungu hiki kinakomesha mikataba na makubaliano yaliyokuwepo wakati huo kati ya Waislamu na makafiri. Taarifa ya miezi minne inatolewa kwa wale walio na mikataba isiyo na muda maalum, au wale waliovunja mikataba yao.

This passage terminates treaties and agreements that were in force at the time between the Muslims and the unbelievers. A notice of four months is given to those who have treaties running indefinitely, or those who have violated their treaties.

Wengine ambao wana mikataba yenye muda maalum, na wameitimiza wajibu wao chini ya mikataba hiyo bila kamwe kuwaunga mkono au kuwasaidia wowote dhidi ya Waislamu, wameahidiwa kwamba mikataba yao itaheshimiwa na Waislamu hadi mwisho wa muda wake maalum. Hivyo, matokeo ya mwisho ni kuvunjwa kwa mikataba yote na makafiri katika Rasi ya Arabia, na kumalizika kwa dhana yenyewe ya kuwa na mkataba na washirikina. Hili linajidhihirisha kwa kukataa wajibu wote kwa washirikina na kuhoji dhana yenyewe ya washirikina kuwa na mkataba au ahadi mbele ya Mungu na Mtume wake.

Others who have treaties running for a specified term and have honoured their obligations under those treaties, without ever backing or aiding anyone against the Muslims, are promised to have their treaties honoured by the Muslims to the end of their specified terms. Thus, the final outcome is the termination of all treaties with unbelievers in the Arabian Peninsula, and an end to the very concept of having a treaty with idolaters. This takes the form of a disavowal of all obligations towards idolaters and questioning the very idea of idolaters having a treaty or covenant with God and His Messenger.

Kifungu hicho pia kinakataza washirikina kufanya ṭawāf, yaani kuzunguka Ka`bah kwa ibada, au kuitembelea Ka`bah kwa ibada kwa namna yoyote ile. Hili linafuta makubaliano ya awali ya usalama baina ya Mtume ﷺ na washirikina, yaliyohakikisha usalama wa watu wote katika Ka`bah na wakati wa miezi mitukufu.

The passage also includes a ban on idolaters from doing the ţawāf, which is the ritual walk around the Ka`bah, or visiting it for worship in any way or form. This abrogates the earlier mutual pledges of security between the Prophet and the idolaters ensuring the safety of all people in the Ka`bah and during the sacred months.

Marehemu Shaikh Muĥammad Rashīd Riđā’, mmoja wa wanazuoni mashuhuri wa mwishoni mwa karne ya kumi na tisa na mwanzoni mwa karne ya ishirini, anajaribu kubainisha viungo hivi katika mnyororo tangu siku za mwanzo za ujumbe wa Kiislamu. Hata hivyo, hajaribu kueleza mgongano wa msingi na wa kudumu unaozaa kisa chote hiki, unaoongoza hatimaye kwenye matokeo ya asili yaliyoelezwa katika sūrah hii. Katika tafsiri yake, al-Manār, anaandika:

The late Shaikh Muĥammad Rashīd Riđā’, a leading scholar of the late nineteenth and early twentieth centuries, tries to identify these links in the chain right from the early days of the Islamic message. However, he does not try to outline the basic and permanent conflict which gives rise to the whole episode, leading eventually to the natural result outlined in this sūrah. In his commentary, al-Manār, he writes:

Ni ukweli usiopingika unaojulikana na watu wote kwamba Mungu alimtuma Mjumbe Wake, Muhammad, ﷺ, nabii wa mwisho kati ya manabii wote, akiwa na ujumbe wa Uislamu unaotoa toleo kamili na la mwisho la imani ya kiungu. Ushahidi wake mkuu ni Qur'ani, ambayo inawapa changamoto wanadamu kwa changamoto yenye pande nyingi ambayo tumeieleza katika ufafanuzi wetu wa aya ya 3 ya Surat Al-Baqarah. Msingi wa kulingania ujumbe wa kiungu umejengwa juu ya ushahidi wa kiakili na kisayansi usiopingika.10 Pia ameweka wazi kwamba kulazimisha hakuwezi kabisa kupitishwa kama njia ya kueneza imani. Hili limeelezwa katika ufafanuzi wetu wa aya ya 256 ya Surat Al-Baqarah.

An indisputable fact known to all people is that God sent His Messenger, Muĥammad, the last of all prophets, with the message of Islam that provides a complete and final version of the divine faith. His greatest proof is the Qur’ān, which defies human beings with a multifaceted challenge that we have outlined in our commentary on verse 3 of Sūrah 2. The essence of advocacy of the divine message is based on irrefutable rational and scientific evidence.10 He has also established clearly that compulsion could in no way be adopted as a means of spreading the faith. This has been outlined in our commentary on verse 256 of Sūrah 2.

Washirikina walichukua msimamo wa upinzani, wakiwatesa na kuwaadhibu waumini kwa kampeni ya ukandamizaji ili kuwalazimisha kuiacha Uislamu.

The idolaters took an attitude of resistance, subjecting the believers to a campaign of persecution and torture to force them to turn away from Islam.

Pia walijaribu kwa nguvu kumzuia Mtume ﷺ asiwafikishie watu ujumbe wake. Hakuna aliyekubali dini mpya na kuamini ujumbe wa Mtume ﷺ aliyejisikia salama au amehakikishiwa usalama dhidi ya kifo na mateso isipokuwa tu aliyekuwa na ulinzi wa mshirika au jamaa. Kwa sababu hiyo, ilibidi wahame mara kwa mara.

Kinyume chake, katika kitabu chake, al-Tafsīr al-Ĥadīth, Muĥammad `Izzat Darwazah anaenda mbali zaidi ya sababu za msingi ambazo msimamo wa Kiislamu kuhusu jumuiya nyingine umejengwa juu yake.

By contrast, in his book, al-Tafsīr al-Ĥadīth, Muĥammad `Izzat Darwazah goes far beyond the root causes on which the Islamic attitude to other communities is based.

Kama waandishi wengine wa kisasa wanaoandika chini ya shinikizo kubwa la hali ngumu ya Waislamu wa leo na nguvu inayoonekana waziwazi ya washirikina wa kisasa, wasioamini Mungu na wafuasi wa dini nyingine, yeye ana lengo lililo wazi akilini. Kwa hiyo, anajitahidi sana kuthibitisha kwamba Uislamu ni dini ya amani, na kwamba lengo lake si kitu zaidi ya kuishi ndani ya mipaka yake kwa amani. Mahali popote ambapo inawezekana kufanya mkataba wa amani, Uislamu unapaswa kuwa na hamu ya kuuweka, ukiifanya kuwa lengo lake la wazi.

Like other contemporary authors writing under oppressive pressures of the miserable conditions of today’s Muslims and the all-too-visible strength of contemporary idolaters, atheists and followers of other religions, he has a clear purpose in mind. Hence, he tries hard to prove that Islam is a religion of peace, aiming at nothing more than to live within its borders in peace. Wherever it is possible to make a peace treaty, Islam should be keen to put it in place, making it its clear objective.

Kwa hiyo, Muĥammad `Izzat Darwazah haoni sababu yoyote ya masharti haya mapya na ya mwisho, yaliyomo katika sura hii, isipokuwa ni ukiukaji wa mikataba yao uliofanywa na baadhi ya washirikina. Kuhusu wale waliotimiza mikataba yao, iwe ilikuwa ya muda maalum au usio maalum, sura inawaagiza Waislamu kuiheshimu mikataba hiyo. Zaidi ya hayo, anadai kwamba mikataba mipya inaweza kufanywa nao baada ya kumalizika kwa mikataba yao ya sasa. Kwa mtazamo wake, jambo hilo hilo linawahusu pia wale waliokiuka mikataba yao ya sasa. Yeye anaona kwamba aya zinazotoa hukumu za muda zina nguvu kuliko kanuni zilizotolewa katika aya za mwisho.

Hence, Muĥammad `Izzat Darwazah finds no reason for these new and final provisions, included in this present sūrah, other than the violation by some idolaters of their treaties. As for those who honoured their treaties, whether these were of limited or indefinite duration, the sūrah gives instructions to the Muslims to honour them. Indeed, he claims that new treaties may be concluded with them after the expiry of their present ones. The same applies, in his view, to the violaters of their present treaties. He considers the verses giving provisional rulings to prevail over the principles given in the final verses.

Katika majadiliano yake kuhusu aya ya kwanza ya sura hiyo, anabainisha aya zifuatazo:

Mwanzoni mwa maoni yetu tulisema: “Tunapopitia matukio yaliyotokea wakati wa uhai wa Mtume ﷺ ili kuchora muhtasari wa maendeleo ya kihistoria na asili ya mbinu ya kujitangulia ya Uislamu, hatua zake za kimaendeleo na malengo yake ya mwisho, tunaona waziwazi kwamba hatua hii madhubuti ilichukuliwa wakati wake unaofaa zaidi. Sasa ilikuwa inawezekana kupanga upya mahusiano kati ya jamii ya Kiislamu na kambi nyingine, iwe ni washirikina au watu wa wahyi wa awali.” Tukio baada ya tukio lilifichua asili ya sheria inayosimamia mahusiano kati ya jamii ya Kiislamu, ambayo inamtambulisha Mungu pekee kuwa na uungu, ubwana, utawala na mamlaka ya kutunga sheria, na jamii za ujinga, au, kwa kutumia neno la Kiislamu, jāhiliyyah, ambazo zinampa mamlaha hayo viumbe wengine badala ya Mungu, au zinadai kwamba Mungu ana washirika wanaoshiriki naye sifa hizo zote. Sheria hii kimsingi ni ya mgongano, jambo linalodhihirishwa katika kauli za Mungu katika Qur’ani: “Kama Mungu asingewazuia watu wengine kwa wengine, nyumba za watawa, makanisa, masinagogi na misikiti — ambamo jina la Mungu hutajwa sana — zingalibomolewa.” ({22: 40}) “Kama si kwamba Mungu huwazuia kundi moja la watu kwa jingine, dunia ingeharibika kabisa” ({2: 251}).

At the beginning of our commentary we said: “When we review the events that took place during the Prophet’s lifetime so as to draw an outline of the historical progress and nature of the proactive approach of Islam, its progressive stages and ultimate goals, we see very clearly that this decisive step was taken at its most appropriate time. It was now possible to reorganize relations between the Islamic community and other camps, whether idolaters or people of earlier revelations.” One experience after another had revealed the nature of the law that governs relations between Islamic society which attributes Godhead, Lordship, sovereignty and the authority to legislate to God alone, and ignorant or, to use the Islamic term, jāhiliyyah societies which assign all this to some beings other than God, or claim that God has partners sharing with Him all these attributes. This law is essentially one of conflict, which is expressed in God’s statements in the Qur’ān: “Were it not that God repels some people by means of others, monasteries, churches, synagogues and mosques — in all of which God’s name is abundantly extolled — would have been destroyed.” (22: 40) “Had it not been for the fact that God repels one group of people by another, the earth would have been utterly corrupted’’ (2: 251)

Matokeo ya vitendo ya sheria hii muhimu yalidhihirika katika mambo mawili ya vitendo. La kwanza ni kwamba Uislamu ulisonga hatua moja baada ya nyingine, msafara mmoja baada ya mwingine, na kipindi kimoja baada ya kingine, kwa kufuata mwelekeo wa kimungu na kufikisha ujumbe wa Mungu eneo moja na kabila moja baada ya jingine. Hili lilikuwa hatua ya lazima katika kufikisha ujumbe kwa wanadamu wote na kuondoa vikwazo vyote vya kimwili vilivyozuia ujumbe wa kimungu kuwafikia watu wote. Hali hii iliendelea hadi Makka ilipotekwa na Uislamu, na kabila la Quraysh, kikwazo kikubwa mbele ya maendeleo ya Kiislamu, likashindwa. Makabila makubwa ya Hawāzin na Thaqīf, ambayo yalikuwa na nguvu sawa na Quraysh, nayo yakajisalimisha kwa dola ya Kiislamu. Uislamu basi ulikuwa na nguvu za kutosha kuwatia hofu maadui zake mioyoni. Hivyo uliweza kuchukua hatua ya mwisho na ya kuamua katika Rasi ya Arabia, kama maandalizi ya kuchukua hatua hiyo hiyo katika dunia nzima, wakati hali zitakaporuhusu. Lengo kuu likiwa kwamba pasiwepo fitina duniani, na utiifu wote ufanyike kwa Mungu peke yake.

Huenda hitaji la hatua hiyo kali lilikuwa wazi sana kwa uongozi wa Kiislamu wakati ule, lakini hilo halikumaanisha kwamba lilikuwa wazi vile vile kwa makundi yote ndani ya jamii ya Waislamu, hasa wale waliosilimu hivi karibuni na wale ambao walikuwa tu na uhusiano wa kirafiki na Waislamu.

The need for such a decisive step might have been very clear for the Islamic leadership at the time, but that did not necessarily mean that it was similarly clear to all groups in the Muslim community, particularly the newcomers to Islam and those who were only on friendly terms with the Muslims.

Baadhi ya watu katika jamii ya Waislamu, labda miongoni mwa Waislamu bora kabisa na waliojitolea zaidi, huenda walihisi wasiwasi kuhusu kuvunjwa kwa mikataba yote na washirikina kwa masharti yaliyoainishwa katika sura hii: baada ya miezi minne kwa wale waliovunja mikataba yao, na wale ambao mikataba yao haikubainisha muda, na wale ambao mikataba yao iliisha kabla ya miezi minne, na wale ambao hawakuwa na mikataba na hawakuwa katika vita na Waislamu. Wale ambao walikuwa na mikataba yenye muda maalum na wakaendelea kutekeleza wajibu wao wangeheshimiwa na mikataba yao ingezingatiwa na kutekelezwa hadi muda wake utakapomalizika. Waislamu wenye dhamiri kama hao wangeweza kuelewa kwamba mikataba ya wale waliovunja ahadi na wale ambao ukiukaji wao ulitarajiwa inapaswa kufutwa, kama ilivyo wazi katika maagizo ya muda yaliyotolewa kwa Mtume ﷺ katika sura iliyotangulia: "Ikiwa unahofia hiyana kutoka kwa kaumu yoyote, basi irudishie [mkataba wako nao] kwa uadilifu. Hakika Mwenyezi Mungu hawapendi wahaini."

Some people in the Muslim community, perhaps among the noblest and most dedicated Muslims, might have felt uneasy about the termination of all treaties with the unbelievers on the terms outlined in the sūrah: after four months for those who violated their treaties, and those with treaties that did not specify a term, and those whose treaties ended in less than four months and those who had no treaties and were not at war with the Muslims. Those who had treaties with specified terms and continued to honour their obligations would have their treaties respected and observed for the remainder of their terms. Such conscientious Muslims might have understood that the treaties with the violators and those from whom violation was expected should be terminated, as was clear in the provisional instructions given to the Prophet in the previous sūrah: “if you fear treachery from any folk, cast [your treaty with them] back to them in a fair manner. God does not love the treacherous.” (8: 58)

Hata hivyo, kukomeshwa kwa mikataba baada ya miezi minne au baada ya muda wake kumalizika huenda kulionekana kwa watu hao kuwa kinyume na desturi iliyozoeleka ya kudumisha mahusiano ya amani na wale ambao hawakuchukua msimamo wowote wa uadui. Mungu, kwa upande mwingine, alikuwa na lengo kubwa zaidi kuliko kudumisha kile kilichokuwa desturi iliyozoeleka.

Kukataa kwa Mwenyezi Mungu na Mtume Wake [ni tangazo] kwa wale washirikina ambao mmefanya nao mkataba. (Waambie:) Mnaweza kwenda huru katika nchi kwa miezi minne, lakini mjue kwamba hamuwezi kamwe kukwepa hukumu ya Mungu, na kwamba Mungu atawaletea aibu makafiri. Na ni tangazo kutoka kwa Mungu na Mtume Wake kwa watu wote siku hii ya Hija Kubwa: Mungu hana wajibu kwa washirikina, na ndivyo pia Mtume Wake ﷺ. Mkitubu, itakuwa kwa manufaa yenu wenyewe; na mkigeuka, basi jueni kwamba hamuwezi kamwe kukwepa hukumu ya Mungu. Wapeni makafiri habari ya adhabu chungu, isipokuwa wale washirikina ambao mmefanya nao mkataba na wametimiza wajibu wao [chini ya mkataba] kikamilifu, wala hawakumsaidia yeyote dhidi yenu. Kwa hawa, timizeni wajibu wenu hadi mikataba yao ifike mwisho wa muda wake. Mungu huwapenda wamchao. Miezi hii ya neema itakapokwisha, wauweni washirikina popote mtakapowapata, wakamateni, wazingireni, na wawavizie katika kila mahali panapowezekana. Lakini wakitubu, wakasimamisha Sala na kutoa zakāt, waacheni waende zao. Kwa kuwa Mungu ni Mwingi wa Msamaha, Mwenye Rehema. Ikiwa mmoja wa washirikina atakuomba hifadhi, mpe hifadhi ili apate kusikia neno la Mungu, kisha umfikishe mahali pake pa usalama. Hiyo ni kwa sababu washirikina ni watu wasio na elimu. (Aya 1-6) Aya hizi na zinazofuata, hadi aya ya 28, zinaweka mfumo unaoweka mipaka ya uhusiano kati ya jamii ya Waislamu, iliyokwisha imarika mjini Madina na katika Rasi ya Arabia kwa ujumla, na makafiri wa Arabia waliochagua kutokubali Uislamu. Uhusiano ulidhibitiwa hivyo na Waarabu wale waliovunja mikataba yao na Mtume ﷺ walipohisi kwamba Waislamu walikuwa karibu kukutana na nguvu ya Wabyzantine huko Tabūk. Mahusiano pia yaliwekwa katika msingi mzuri na Waarabu ambao hawakuwa na mkataba lakini walidumisha uhusiano mzuri na Waislamu, pamoja na wale waliokuwa na mkataba ambao waliuendelea kuuheshimu, bila kuwaza hata kidogo kuhusu usaliti.

Disavowal by God and His Messenger [is hereby announced] to those of the idolaters with whom you have made a treaty. (Announce to them:) You may go freely in the land for four months, but you must realize that you can never escape God’s judgement, and that God shall bring disgrace upon the unbelievers. And a proclamation from God and His Messenger is hereby made to all mankind on this day of the greater pilgrimage: God is free from obligation to the idolaters, and so is His Messenger. If you repent, it shall be for your own good; and if you turn away, then know that you can never escape God’s judgement. Give the unbelievers the news of grievous suffering, except for those idolaters with whom you have made a treaty and who have honoured their obligations [under the treaty] in every detail, and have not aided anyone against you. To these fulfil your obligations until their treaties have run their term. God loves those who are righteous. When these months of grace are over, slay the idolaters wherever you find them, and take them captive, besiege them, and lie in wait for them at every conceivable place. Yet if they should repent, take to prayer and pay the zakāt, let them go their way. For God is Much-Forgiving, Merciful. If any of the idolaters seeks asylum with you, grant him protection, so that he may hear the word of God, and then convey him to his place of safety. That is because the idolaters are people who lack knowledge. (Verses 1-6) These verses and the following ones, up to verse 28, provide a framework demarcating relations between the Muslim community, now well established in Madinah and the Arabian Peninsula generally, and the unbelievers in Arabia who chose not to accept Islam. Relations were thus regulated with those Arabs who had violated their treaties with the Prophet when they felt that the Muslims were about to meet their match from the Byzantines at Tabūk. Relations were also put on a proper footing with those Arabs without a treaty but who maintained good relations with the Muslims, and those who had a treaty which they continued to observe, entertaining no thoughts of treachery.

"Kujiondoa na kuvunja mkataba kutoka kwa Mwenyezi Mungu na Mtume Wake [kunatangazwa hivi] kwa wale washirikina ambao mmefanya nao mkataba." (Aya ya 1) Hii ni tangazo la jumla, lenye mdundo mkali, linaloeleza kanuni za msingi zilizoongoza mahusiano kati ya Waislamu na washirikina wakati huo, kote katika Rasi ya Uarabuni. Mikataba iliyotajwa ni ile ambayo Mtume ﷺ alikuwa ameifanya na washirikina wa Uarabuni. Kuvunjwa kwa mikataba hii na Mwenyezi Mungu na Mtume Wake ﷺ kunabainisha msimamo wa kila Muslimu. Jambo hili linaacha athari kubwa sana katika akili za Waislamu, bila nafasi yoyote ya kusita wala kufikiri mara ya pili.

“Disavowal by God and His Messenger [is hereby announced] to those of the idolaters with whom you have made a treaty.” (Verse 1) This is a general declaration, carrying a sharp rhythm, which outlines the basic principles that governed relations between the Muslims and the idolaters at the time, throughout the Arabian Peninsula. The treaties to which it refers were those that the Prophet had concluded with the idolaters in Arabia. The disavowal of these treaties by God and His Messenger defines the attitude of every Muslim. It generates a very strong impression on Muslim minds to leave no room whatsoever for hesitation or second thought.

Taarifa hii ya jumla inafuatiwa na masharti na maelezo: "[Watangazieni:] Mnaweza kwenda huru katika ardhi kwa muda wa miezi minne, lakini lazima mfahamu kwamba hamuwezi kamwe kukwepa hukumu ya Mungu, na kwamba Mungu atawaletea aibu makafiri." (Aya ya 2) Kauli hii inaweka wazi masharti sasa yanayowahusu makafiri: wamepewa kipindi cha miezi minne ambacho wanaweza kuzunguka kwa uhuru ili kufanya shughuli za kibiashara, kutimiza ahadi zao na kurekebisha hali zao kwa amani. Hiyo ilikuwa miezi minne ambayo wangekuwa na uhakika kwamba mikataba yao itaheshimiwa kikamilifu. Hii ilijumuisha hata wale washirikina ambao walikuwa wepesi kuvunja mikataba yao, pale walipohisi kwamba Mtume ﷺ na wafuasi wake hawatarudi kamwe kutoka safari yao ya Tabūk, bali watakamatwa mateka na Wabyzantine. Hiyo pia ndiyo ilikuwa hali waliyotarajia wanafiki huko Madinah.

This general statement is followed by qualifications and explanations: “[Announce to them:] You may go freely in the land for four months, but you must realize that you can never escape God’s judgement, and that God shall bring disgrace upon the unbelievers.” (Verse 2) This statement clarifies the terms now given to the unbelievers: they are given a period of four months during which they can move about freely to carry out business transactions, fulfil their commitments and modify their situations in peace. Those were four months when they would be sure that their treaties would be scrupulously honoured. That included even those idolaters who were quick to violate their treaties, when they felt that the Prophet and his followers would never return from their expedition to Tabūk, but would instead be taken captive by the Byzantines. That was also the eventuality expected by the hypocrites in Madinah.

Isipokuwa katika kesi ya mikataba inayobainisha muda wa uhalali wake.

The exception is then made in the case of treaties specifying a term of validity.

Haya ziliruhusiwa kubaki na nguvu kwa kipindi kilichosalia cha muda wao: "Isipokuwa wale washirikina ambao mmefanya nao mkataba na wakatekeleza wajibu wao [chini ya mkataba] kikamilifu, wala hawakumsaidia yeyote dhidi yenu. Kwao hao, timizeni wajibu wenu hadi mikataba yao imalize muda wake. Hakika Mungu huwapenda wenye taqwa." (Aya ya 4)

These were allowed to remain in force for the rest of their term: “Except for those idolaters with whom you have made a treaty and who have honoured their obligations [under the treaty] in every detail, and have not aided anyone against you. To these fulfil your obligations until their treaties have run their term. God loves those who are righteous.” (Verse 4)

Labda ripoti iliyo sahihi zaidi kuhusu utambulisho wa watu walionufaika na ruhusa hii ni kwamba walikuwa ukoo wa Bakr, unaoitwa ukoo wa Khuzaymah bin `Āmir wa kabila la Bakr bin Kinānah. Walikuwa sehemu ya Mkataba wa al-Ĥudaybiyah ambao Mtume ﷺ alikuwa ameufikia na Quraysh pamoja na washirika wao.

Perhaps the most accurate report concerning the identity of those people who benefited by this exception is that they were a clan of Bakr, named the Khuzaymah ibn `Āmir clan of the Bakr ibn Kinānah tribe. They were party to the Treaty of al Ĥudaybiyah which the Prophet had concluded with the Quraysh and their allies.

Kabila hili halikushiriki katika shambulio lililofanywa na Bakr dhidi ya kabila la Khuzā`ah.

This clan did not take part in the attack made by the Bakr against the Khuzā`ah tribe.

Uchokozi huo, ambao kabila la Bakr walisaidiwa na Quraysh, ulikiuka mkataba wa amani wa al-Ḥudaybiyah. Hivyo, mkataba huo ambao ulikusudiwa kudumu miaka kumi, ulivunjwa kwa hila baada ya miaka miwili tu. Kabila hili la Khuzaymah liliendelea kuheshimu masharti ya makubaliano yao, wakati wapagani wengine hawakufanya hivyo. Nabii ﷺ anaagizwa hapa kutekeleza wajibu wake chini ya mkataba kwa watu hao kwa muda wote uliokubaliwa uliosalia.

That aggression, in which the Bakr were aided by the Quraysh, violated the alĤudaybiyah peace treaty. Thus, that treaty which was to last for ten years, was treacherously breached after only two years. This Khuzaymah clan continued to observe the terms of their agreement while other unbelievers did not. The Prophet is here instructed to honour his obligations under the treaty to those people for the rest of the term agreed.

Basi aya za mwanzo za sura hii zinadhihirisha wazi kwamba Mwenyezi Mungu na Mtume Wake hawakuwa na uhusiano wowote na washirikina, iwe walikuwa na mkataba na Mtume ﷺ au hawakuwa nao. Walipewa kipindi cha neema cha miezi minne ambamo walikuwa salama. Kipindi hiki kilipomalizika, mikataba ingeendelea kuheshimiwa hadi mwisho wa muda wake, lakini kwa wale tu waliotimiza wajibu wao chini ya mikataba hiyo, na wasiojihusisha na adui yoyote wa Waislamu. Sasa sura inataja kile ambacho Waislamu walipaswa kukifanya kipindi cha neema cha miezi minne kilipomalizika.

Thus the opening verses of the sūrah make it clear that God and His Messenger would have no dealings whatsoever with the idolaters, whether or not they had a treaty with the Prophet. They were given a four-month period of grace in which they were safe. When this period was over, treaties would continue to be observed to the end of their terms, but only with those who were true to their obligations under those treaties, and did not collaborate with any enemy of the Muslims. Now the sūrah mentions what the Muslims were to do when the four-month grace period was over.

Maagizo ya Qur'ani ni wazi sana. Kisha ilipasa kutangazwa vita vya kila upande. "Itakapopita miezi hii mitukufu, wauweni washirikina popote mtakapowakuta, wakamateni, wazingireni, na wawekeeni mavizio kila mahali pa kupitia. Lakini wakitubu, wakasimamisha Sala na kutoa Zakaa, basi waacheni waende zao. Hakika Mwenyezi Mungu ni Mwingi wa kusamehe, Mwingi wa rehema." (Aya ya 5)

The Qur’ānic instruction is very clear. A state of all-out war was then to be declared: “When these months of grace are over, slay the idolaters wherever you find them, and take them captive, besiege them, and lie in wait for them at every conceivable place. Yet if they should repent, take to prayer and pay the zakāt, let them go their way. For God is Much forgiving, Merciful.” (Verse 5)

Neno linalotumika hapa kuelezea miezi hiyo minne katika maandishi ya Qur'ani ni 'ĥurum', ambalo ndilo linalotumika kuelezea miezi minne ambayo vita havuruhusiwi isipokuwa kujilinda dhidi ya uchokozi. Hii huunda vipindi viwili kila mwaka ambapo watu wanaweza kusafiri kwa uhuru, wakiwa salama dhidi ya hatari yoyote ya vita. Kwa sababu ya matumizi hayo hayo, wanazuoni wametofautiana katika tafsiri zao za kauli hii, kuhusu kama miezi minne hiyo ilikuwa ile ile inayozingatiwa kila mwaka, yaani Dhu'l-Qa`dah, Dhu'l-Ĥijjah, Muĥarram na Rajab. Katika hali hiyo, kipindi kilichobaki cha neema kilichotolewa baada ya kutangazwa kwa kumalizika kwa mikataba kingekuwa tu sehemu iliyobaki ya Dhu'l-Ĥijjah na Muĥarram, yaani

The word which is used here to describe those four months in the Qur’ānic text is ‘ĥurum’, which is the one that describes the four months when fighting is not allowed except to repel aggression. These form two periods every year when people can go freely, secure from any danger of war. Because of the same usage scholars have disagreed in their interpretations of this statement here, on whether the four months meant the same ones observed annually, i.e. Dhu’l-Qa`dah, Dhu’l-Ĥijjah, Muĥarram and Rajab. In that case, the remaining period of grace given after the declaration of the termination of treaties would only be the rest of Dhu’l-Hijjah and Muĥarram, i.e.

Ingawa kulikuwa na tangazo la vita dhidi ya washirikina wote baada ya miezi minne kupita, Uislamu unaendelea kuonyesha neema yake pamoja na mtazamo wake mzito na wa kiuhalisia. Haulengi kuwaangamiza washirikina wote. Kinyume chake, pia hutangaza kampeni ya uongofu wakati wowote hilo linapowezekana. Washirikina binafsi ambao si sehemu ya jumuiya yenye uadui na ugomvi wanahakikishiwa usalama katika ardhi ya Kiislamu. Mungu anamwagiza Mtume wake ﷺ awape hifadhi ili waweze kusikiliza neno la Mungu na kufahamu asili ya ujumbe wa Kiislamu kabla ya kupewa hati ya usalama kurudi kwenye makazi yao. Haya yote, ingawa bado ni washirikina: "Na ikiwa mmoja wa washirikina anakutaka hifadhi, mpe hifadhi ili asikie maneno ya Mungu, kisha mfikishe mahali pake pa usalama. Hiyo ni kwa sababu washirikina ni watu wasiojua." (Aya ya 6)

Yet despite the declaration of war against all the idolaters after the four months are over, Islam continues to demonstrate its grace as well as its serious and realistic approach. It does not seek to exterminate all idolaters. On the contrary, it also declares a campaign of guidance whenever that is possible. Individual idolaters who are not part of a hostile and belligerent community are guaranteed safety in the land of Islam. God instructs His Messenger to give them asylum so that they may listen to God’s word and become aware of the nature of the Islamic message before they are given safe conduct to their own domiciles. All this, even though they are still idolaters: “If any of the idolaters seeks asylum with you, grant him protection, so that he may hear the word of God, and then convey him to his place of safety. That is because the idolaters are people who lack knowledge.” (Verse 6)

Это показывает, что Ислам стремился достичь каждого сердца своим руководством. Ни один отдельный случай нельзя было воспринимать легкомысленно. Тот, кто просит защиты, получит её. Тот, кто ищет такого убежища, не может одновременно пытаться присоединиться к враждебному войску, стремящемуся подорвать мусульманскую общину. Поэтому предоставление защиты такому человеку даёт ему возможность выслушать Коран и узнать истинную природу исламской веры. Когда слово Бога звучит в такой атмосфере, сердца могут откликнуться положительно. Даже если этого не произойдёт, мусульмане всё равно обязаны обеспечить безопасность всякого, кто просит их помощи, до тех пор, пока он не будет возвращён в место, где он будет чувствовать себя в безопасности.

This shows how Islam was keen to reach out to every heart with its guidance. No single case was to be taken lightly. Whoever appeals for protection shall be granted it. Anyone who seeks such asylum cannot at the same time try to join a hostile force seeking to undermine the Muslim community. Hence granting protection to such a person provides him with the opportunity to listen to the Qur’ān and to get to know the true nature of the Islamic faith. When God’s word is heard in such an atmosphere, hearts may well respond positively. Even if they do not, the Muslims are still required to ensure the safety of anyone who appeals for their help until he is returned to a place where he feels secure.

"Je, kutakuwa na mkataba kwa Mwenyezi Mungu na Mtume wake kwa washirikina?" (Aya ya 7) Washirikina hawajisalimishi kwa kweli kwa Mwenyezi Mungu, wala hawamkubali Mtume wake wala ujumbe anaowafikishia. Basi wangewezaje kuwa na mkataba kwa Mwenyezi Mungu na Mtume wake? Hawamkatai tu kiumbe kama wao wenyewe, wala katiba iliyobuniwa na binadamu. Bali wanamkataa Yule aliyewaumba na anayeendelea kuwapa riziki ili kuyahifadhi maisha yao.

“How can there be a treaty with God and His Messenger for the idolaters?” (Verse 7) The idolaters do not submit themselves truly to God, nor do they acknowledge His Messenger or the message he conveys to them. How could they, then, have a treaty with God and His Messenger? They do not simply deny a creature like themselves, or a constitution devised by human beings. Rather, they deny the One who has created them and continues to provide them with sustenance to preserve their lives.

Kwa kufanya hivyo wanajiweka katika upinzani dhidi ya Mwenyezi Mungu na Mtume Wake. Basi inawezekanaje kuwa wawe na mkataba nao? Swali la kejeli lililoulizwa na sura linahusu kanuni yenyewe ya kuwa na mkataba wa namna hiyo. Halihusiki na utekelezaji wowote mahsusi wa kanuni hiyo.

By so doing they place themselves in opposition to God and His Messenger. How is it conceivable, then, that they should have a treaty with them? The rhetorical question posed by the sūrah addresses the very principle of having such a treaty. It is not concerned with any particular application of the principle.

Inaweza kusemwa hapa kwamba baadhi ya washirikina walikuwa na mikataba kama hiyo, na Mwenyezi Mungu aliamuru kwamba baadhi ya mikataba hii lazima iheshimiwe. Pia kulikuwa na mikataba iliyofungwa baada ya kuanzishwa kwa dola ya Kiislamu huko Madina, baadhi yake ikiwa na washirikina na nyingine na Mayahudi. Zaidi ya hayo, mkataba wa amani wa al-Ĥudaybiyah ulitiwa saini katika mwaka wa sita wa kalenda ya Kiislamu. Sūrah za awali zilikuwa na aya zilizoruhusu waziwazi mikataba kama hiyo, ingawa pia ziliruhusu kuvunjwa kwa mikataba hiyo endapo kungekuwa na dalili au hakika ya hiyana. Kwa hiyo, ikiwa ni kanuni yenyewe ya kuwa na mikataba inayolaumiwa hapa, imewezekanaje kwamba mikataba kama hiyo iliruhusiwa na kufungwa?

It may be said here that some of the idolaters had such treaties and God ordered that some of these treaties must be honoured. There were also treaties concluded after the establishment of the Muslim state in Madinah, some of which were with the idolaters and some with the Jews. Moreover, the peace agreement of al-Ĥudaybiyah was signed in the sixth year of the Islamic calendar. Earlier sūrahs included verses that clearly permitted such treaties, although they also permitted the termination of such treaties in case of surmised or actual treachery. So if it is the very principle of having agreements that is condemned here, how was it possible that such treaties were permitted and concluded?

"Wengi wao ni wakiukaji wa mipaka. Wanauza mafunzo ya Mwenyezi Mungu kwa bei ndogo, na huwazuia wengine kuifuata njia Yake. Hakika yale wanayoyafanya ni maovu." (Aya 8-9) Sababu ya msingi ya mwenendo wao wa hila ni kwamba wao ni wakiukaji wa mipaka walioiacha kabisa mwongozo wa Mwenyezi Mungu. Wameuza mafunzo ya Mwenyezi Mungu kwa bei ndogo, yaani starehe za muda mfupi na faraja za kupita. Wanaogopa kwamba kuukubali Uislamu kutawanyima baadhi au maslahi yao yote hayo, au kwamba kunaweza kuwagharimu kifedha. Kwa hiyo hawaukatai tu Uislamu, bali pia wanajaribu kuwazuia wengine wasiingie kwenye njia yake. Hii ndiyo matokeo ya mpango waliouweka walipobadilisha ujumbe wa Mwenyezi Mungu kwa bei ndogo. Kwa hiyo wanaigeukia njia ya Mwenyezi Mungu na kuwazuia wengine wasiifuate. Hakika wanayoyafanya ni maovu, kama Mwenyezi Mungu Mwenyewe anavyosema: "Hakika yale wanayoyafanya ni maovu." (Aya 9)

“Most of them are transgressors. They barter away God’s revelations for a paltry price and debar others from His path. Evil indeed is what they do.” (Verses 8-9) There is a basic reason for their treacherous attitude: that they are transgressors who have deviated widely from God’s guidance. They have bartered away God’s revelations for a paltry price in the shape of fleeting pleasures and temporary comforts. They fear that adopting Islam will deny them some or all of these interests or that it may involve some financial cost. Hence they do not merely refuse to accept Islam, but they also try to debar others from its path. This is, then, the result of the deal they made when they exchanged God’s message for a paltry price. Hence, they turn away from God’s path and debar others from following it. What they do is evil indeed, as God Himself states: “Evil indeed is what they do.” (Verse 9)

Chuki wanayoibeba haielekezwi kwako wewe binafsi, wala vitendo vyao viovu havielekezwi kwako wewe kama mtu mmoja mmoja au kwa kundi fulani mahsusi. Chuki yao ni dhidi ya kila muumini, na vitendo vyao viovu daima vitaelekezwa dhidi ya kila Mwislamu. Ni uadui unaoelekezwa kwenye uhalisia wenyewe wa imani mbili, au hakika dhidi ya imani yenyewe.

The grudge they harbour is not directed against you personally, nor are their evil actions levelled at you as individuals or a particular group. Their grudge is against every believer, and their evil deeds shall always be levelled against every Muslim. It is an animosity directed at the very Duality of faith, or indeed against faith itself.

Hii imekuwa daima hali ya maadui wa imani, katika kila zama za historia.

This has always been the case with the enemies of faith, in all periods of history.

Ndivyo walivyosema wachawi kwa Firauni alipowatishia adhabu, kisasi na mwisho mbaya: "Hamtutendea kisasi ila kwa sababu tumeiamini ishara za Mola wetu zilipotujia." () Vivyo hivyo, Mtume ﷺ alisema, kwa amri ya Mungu, kwa watu wa wahyi wa zamani waliompinga:

Sasa ni muhimu kuuliza: kauli hizi zinahusu hatua gani za historia na jamii gani? Ni vipimo gani vya kihistoria na kijamii vinavyozihusu?

It is now pertinent to ask: to what stages of history and to what communities do these statements apply? What sort of historical and social dimensions apply to them?

Je, hukumu hizi ni halali tu kwa hali ya Uarabuni wakati wa kuteremshwa kwa Qur'ani, au zinaenea hadi nyakati na maeneo mengine? Aya hizi zinaakisi hali iliyokuwepo wakati huo Uarabuni kati ya Waislamu na kambi ya ushirikina. Hakuna shaka kwamba hukumu zinazoelezwa humo zinahusu hali hiyo; washirikina wanaotajwa ni wale waliokuwa Uarabuni wakati huo mahsusi. Haya yote ni kweli; lakini zinatumika kwa kiwango gani na katika hali zipi? Ili kujibu maswali haya, tunapaswa kupitia mitazamo ambayo washirikina wameichukua kuelekea waumini katika historia yote.

Are they valid only in the case of Arabia at the time of revelation? Or do they extend to other times and places? These verses reflect a situation that prevailed at the time in Arabia between the Muslims and the camp of idolatry. There is no doubt that the rulings they outline deal with that situation; the idolaters they mention are those in Arabia at that particular time. All this is true; but how far are they applicable and in which situations? In order to answer these questions, we need to review the attitudes idolaters have adopted towards the believers throughout history.

Kuhusu hatua ya Kiarabu, matukio yaliyotokea wakati wa uhai wa Nabii ﷺ yanatosha kutupa jibu lililo wazi. Katika tafsiri yetu ya sūrah hii peke yake tuna taarifa za kutosha kueleza mtazamo wa washirikina kuhusu dini hii na wafuasi wake tangu siku zake za mwanzo huko Makkah hadi wakati wa kuteremshwa kwa aya hizi. Ni kweli kwamba mgogoro wa baadaye na wa muda mrefu zaidi ulikuwa kati ya Uislamu kwa upande mmoja na Mayahudi na Wakristo kwa upande mwingine, badala ya kati ya Uislamu na ushirikina. Hata hivyo, washirikina daima wamechukua mtazamo uleule kwa Waislamu kama ulivyoelezwa katika aya hizi: "Itakuwaje [kama wangekuwa na uwezo] wakiwashinda, hawatazingatia udugu wala ahadi walizofanya nanyi. Wanakupendezesha kwa maneno yao, ilhali mioyoni mwao wanabaki na uadui mkali. Wengi wao ni wavunjaji wa mipaka. Wanauza ishara za Mungu kwa bei ya kitu kidogo, na kuwazuia wengine njia yake. Ni kitendo kibaya kabisa wanachofanya."

As for the Arabian stage, the events that took place during the lifetime of the Prophet are sufficient to give us a clear answer. In our commentary on this sūrah alone we have enough information to describe the attitude of the idolaters towards this religion and its followers ever since its early days in Makkah up to the time of the revelation of these verses. It is true that the later and much longer-lasting conflict was between Islam on the one hand and the Jews and Christians on the other, rather than between Islam and idolatry. Nevertheless, the idolaters have always adopted the same attitude towards Muslims as described in these verses: “How [else could it be] when, should they prevail over you, they will respect neither agreement made with you, nor obligation of honour towards you? They try to please you with what they say, while at heart they remain adamantly hostile. Most of them are transgressors. They barter away God’s revelations for a paltry price and debar others from His path. Evil indeed is what they do.

Hizi ndizo zilikuwa hali halisi za kihistoria wakati washirikina walipowashinda Waislamu. Hawakuheshimu kipengele chochote cha mkataba wowote, wala wajibu wowote wa heshima. Swali linalopaswa kuulizwa hapa ni kama hili lilikuwa tukio la pekee la historia ya kale, la kawaida kwa Watartari tu katika kipindi hicho mahususi cha wakati?

Such were the facts of history when the idolaters overpowered the Muslims. They respected no provision of any treaty, nor any obligation of honour. The question to be asked here is whether this was an isolated episode of ancient history, typical only of the Tartars at that particular period of time?

Jibu ni hakika ni hasi. Katika historia ya kisasa tunapata mifano ya mauaji ya kutisha kama hayo. Kile ambacho waabudu sanamu wa Kihindi walifanya wakati wa kugawanywa kwa India si kidogo kwa vyovyote vile katika ubaya au kutisha kuliko kile ambacho Watatari wa zamani walifanya.

The answer is certainly a negative one. In modern history we find examples of similarly ghastly atrocities. What the Indian idolaters did at the time of the partition of India is by no means less hideous or appalling than what the Tartars of old did.

Mamilioni manane wa Waislamu waliamua kuhamia Pakistani walipokuwa wakiogopa maisha yao kutokana na mashambulizi ya kikatili yaliyoelekezwa dhidi ya Waislamu waliokuwa wameamua kubaki India. Ni watatu milioni tu kati yao waliofanikiwa kufika mipaka ya Pakistani.

Eight million Muslims decided to migrate to Pakistan when they were in fear of their lives as a result of the barbaric attacks launched against those Muslims who decided to stay in India. Only three million of them managed to reach the Pakistani borders.

Wengine milioni tano waliuawa njiani. Walishambuliwa na kikundi cha wanamgambo wa Kihindu waliopangwa vizuri. Hawa walijulikana sana na serikali ya India, na kwa kweli walidhibitiwa na baadhi ya maafisa wa ngazi za juu ndani ya serikali ya India yenyewe. Waislamu hao milioni tano walichinjwa kama kondoo. Miili yao iliachwa kando ya barabara baada ya wengi wao kukatwa viungo kwa namna ambayo haikuwa ya kutisha kuliko ile ambayo Watatari wa zamani walifanya huko Baghdad.

The other five million were killed on the way. They were attacked by well organized Hindu militia. These were well known to the Indian government, and indeed were controlled by some highly placed officials in the Indian government itself. Those five million Muslims were slaughtered like sheep. Their bodies were left along the roads after many of them were disfigured in a way which was no less horrendous than what the Tartars of old did in Baghdad.

Je, hamtapigana na watu waliovunja viapo vyao na kupanga kumtoa Mtume, na ambao ndio waliokuwa wa kwanza kuwashambulia? Je, mnawaogopa? Ni Mungu peke yake mnayepaswa kumwogopa, ikiwa nyinyi ni waumini wa kweli. Piganeni nao: Mungu atawaadhibu kwa mikono yenu, atawatia aibu, na atawapa ushindi juu yao, na atawaridhisha nyoyo za waumini, na kuondoa hasira zilizomo mioyoni mwao. Mungu humrudia kwa rehema yake amtakaye. Mungu ni Mjuzi, Mwenye hekima. Je, mnadhani mtaachwa tu, bila Mungu kuwajua wale miongoni mwenu wanaojitahidi kwa ajili ya dini yake, na wasiofanya urafiki wa karibu na yeyote isipokuwa Mungu, Mtume wake na waumini? Mungu anajua vizuri mnayoyafanya.

Will you not fight against people who have broken their solemn pledges and set out to drive out the Messenger, and who were the first to attack you? Do you fear them? It is God alone whom you should fear, if you are true believers. Fight them: God will punish them at your hands, and will bring disgrace upon them; and will grant you victory over them and will grant heart felt satisfaction to those who are believers, removing all angry feelings from their hearts. God will turn in His mercy to whom He wills. God is All-knowing and Wise. Do you think that you will be left alone, unless God takes cognizance of those of you who strive hard for His cause and establish close association with none other than God, His Messenger and the believers? God is well aware of what you do. (Verses 13-16)

Aya hizi zinakuja mara baada ya maswali kuibuliwa kuhusu kanuni yenyewe ya mkataba au agano alilopewa washirikina na Mungu na Mtume Wake. Katika aya hizo hizo, washirikina walipewa uchaguzi: ama kukubali imani inayotegemea kujisalimisha kwa Mungu peke yake, au vita vya wazi, isipokuwa mtu yule anayetafuta hifadhi kwa Waislamu. Mtu kama huyo hupewa hifadhi na kufanywa asikie ufunuo wa Mungu kabla ya kupewa hati salama ya kumfikisha mahali pake pa usalama. Sababu ya kuhoji kanuni yenyewe ni kwamba washirikina hawatawahi kuheshimu makubaliano yoyote wala wajibu wa heshima kuhusiana na muumini yeyote watakapowashinda Waislamu.

These verses come immediately after questions have been raised over the very principle of a treaty or a covenant being granted to the idolaters by God and His Messenger. In the same verses the idolaters were given the choice either to accept the faith based on submission to God alone or open warfare, except for the person who may seek refuge with the Muslims. Such a person is given shelter and made to listen to God’s revelations before he is given safe conduct to his place of security. The reason for questioning the principle itself is that the idolaters will never respect any agreement or obligation of honour with regard to any believer when they prevail over the Muslims.

Aya hizi zimetolewa ili kujibu mashaka yoyote yaliyopo ndani ya jamii ya Waislamu, katika ngazi zote, na kujibu kusita kwa baadhi ya waumini kuchukua hatua kali kama hiyo ya kuvunja mikataba iliyopo. Pia zinajibu matumaini yaliyopo kwa baadhi ya waumini kwamba washirikina waliosalia Arabia hatimaye wangeja kutambua ukweli wa ujumbe wa Kiislamu na kuukubali bila haja ya kupigana nao, pamoja na hatari zote za maisha na mali ambazo vita huhusisha.

Hisia za Waislamu wa mwanzo zilichochewa zaidi walipokumbushwa matukio hayo: jinsi washirikina walivyopanga njama ya kumuua Mtume ﷺ, na jinsi walivyovunja mara kwa mara makubaliano yao na Waislamu na kushambulia kwa hila, wakiwashtukiza kila walipopata nafasi.

The feelings of those early Muslims were heightened when they were reminded of those events: how the idolaters plotted to assassinate the Prophet, and how they repeatedly violated their agreements with the Muslims and launched a treacherous attack against them, taking them by surprise whenever a chance presented itself.

Walikumbuka pia jinsi washirikina, kwa kiburi chao cha kidhalimu, walivyokuwa wa kwanza kuwashambulia. Hisia zao zikiwa zimepanda, wanahimizwa kupigana na washirikina na wanaahidiwa ushindi juu yao: “Piganeni nao: Mungu atawaadhibu kwa mikono yenu, atawatia aibu; na atawapa ushindi juu yao, na atawapa moyo kuridhika wale walioamini, akiondoa hisia zote za hasira mioyoni mwao.” (Aya 14-15)

They also remembered how the idolaters, in their despotic insolence, were the first to attack them. With their feelings so heightened, they are encouraged to fight the idolaters and are promised victory over them: “Fight them: God will punish them at your hands, and will bring disgrace upon them; and will grant you victory over them and will grant heart felt satisfaction to those who are believers, removing all angry feelings from their hearts.” (Verses 14-15)

Mtakapowapigana, Mwenyezi Mungu atakufanya kuwa chombo cha kutekeleza mapenzi Yake, na atawaletea adhabu yao kwa mikono yenu, akiwasababishia kushindwa na kudhalilishwa baada ya kuwa wamekuwa wakionyesha nguvu zao kwa kiburi.

When you fight them, God will make you the means of the execution of His will, and He will bring about their punishment by your hands, causing them to be defeated and humiliated after they have arrogantly been demonstrating their power.

Kwa ushindi atakaokupa, Mwenyezi Mungu atawafurahisha waumini waliokuwa wakiteswa na kudhulumiwa na washirikina. Furaha hii itatokana na ushindi kamili wa haki na kushindwa kwa batili pamoja na wafuasi wake.

With the victory He will grant you, God will make the believers who had been at the receiving end of the idolaters’ repression and persecution happy. This happiness will come about as a result of the complete victory of the truth and the defeat of falsehood and its advocates.

Lakini hii si yote. Kuna habari njema zaidi na thawabu zaidi kwa watu fulani:

But this is not all. There is more good news and more reward for certain people:

Haifai kwa washirikina kuzitembelea au kuzihudumia nyumba za ibada za Mwenyezi Mungu, hali wao wenyewe wanakiri kuwa ni makafiri. Matendo yao yatapotea bure, nao watadumu motoni. Nyumba za ibada za Mwenyezi Mungu zinaweza kuhudumiwa tu na wale wanaomwamini Mwenyezi Mungu na Siku ya Mwisho, wanaodumu katika Sala, wanaotoa zaka (yaani sadaka ya lazima), na wasiogope yeyote isipokuwa Mwenyezi Mungu. Hao ndio wanaotarajiwa kuwa miongoni mwa walioongoka. Je, mnadhani kuwapa maji ya kunywa mahujaji na kuihudumia Msikiti Mtakatifu ni sawa na kumwamini Mwenyezi Mungu na Siku ya Mwisho na kupigania njia ya Mwenyezi Mungu? Hayo si sawa mbele ya Mwenyezi Mungu. Mwenyezi Mungu hawaongoi watu madhalimu.

It is not for the idolaters to visit or tend God’s houses of worship; for they are selfconfessed unbelievers. Vain shall be their actions and they shall abide in the fire. God’s houses of worship may be tended only by those who believe in God and the Last Day, are constant in prayers, pay zakāt (i.e. the obligatory charity) and fear none other than God. It is those who are likely to be rightly guided. Do you, perchance, consider that the provision of drinking water to pilgrims and tending the Sacred Mosque are equal to believing in God and the Last Day and striving for God’s cause? These are not equal in God’s sight. God does not provide guidance for people who are wrongdoers.

Wale walioamini, waliohama makwao na kupigania dini ya Mwenyezi Mungu kwa mali zao na nafsi zao, wana daraja ya juu zaidi mbele ya Mwenyezi Mungu. Hao ndio watakaopata ushindi.

Those who believe, and leave their homes and strive hard for God’s cause with their property and their lives stand higher in rank with God. It is they who shall triumph.

Lord wao huwapa habari njema ya kuwateremshia rehema Yake na radhi Yake, na ya mabustani ya neema ya milele ambamo watadumu daima. Malipo ya Mwenyezi Mungu ni makubwa mno. (Aya 17-22)

Their Lord gives them the happy news of bestowing on them His grace, and acceptance, and of the gardens of eternal bliss where they shall reside for ever. God’s reward is great indeed. (Verses 17-22)

Kwa tamko na kuachana vilivyotolewa mwanzoni mwa sura kuhusu kuvunjwa kwa mikataba na makafiri, hakuna udhuru kwa mtu yeyote anayekataa kupigana na washirikina. Zaidi ya hayo, huenda kulikuwa na sita ya kuwazuia kuingia Msikiti Mtukufu wa Makkah, ambao walikuwa wakiufurahia zamani za kabla ya Uislamu. Sura inahoji madai ya washirikina ya kuutembelea Msikiti Mtukufu, kwa kuwa hilo ni haki maalum ya waumini wanaotekeleza wajibu wao wa kumwabudu Mungu peke yake. Ukweli kwamba washirikina walikuwa wakiutembelea Msikiti na kuwapa maji ya kunywa mahujaji haukubadilisha hali hiyo kwa namna yoyote. Aya hizi zinawalenga Waislamu waliokuwa na wasiwasi ambao huenda bado hawakuelewa kikamilifu kanuni hii ya msingi ya Kiislamu.

"Enyi mlioamini, msiwachukue baba zenu na ndugu zenu kuwa marafiki wa karibu iwapo wao watapendelea kufuru kuliko imani." (Aya ya 23) Mahusiano yote ya damu na ya kifamilia hukatika iwapo uhusiano wa imani haupo nafasi yake katika mioyo ya watu. Uaminifu wa kifamilia hubatilika pale ambapo uaminifu unaotokana na imani haupo. Uhusiano wa kwanza ni ule uliopo kati ya mwanadamu na Mwenyezi Mungu. Ni uhusiano unaowaunganisha wanadamu wote. Uhusiano huu unapokatika, hakuna mahusiano, mafungamano wala vifungo vinavyoweza kuwepo. "Wale miongoni mwenu watakaowafanya kuwa marafiki wa karibu, hakika hao ni wenye kudhulumu." (Aya ya 23) Neno `wenye kudhulumu` hapa lina maana ya washirikina, kwa sababu kudumisha mahusiano ya uaminifu na urafiki pamoja na familia na jamii yao pale wanapopendelea kufuru kuliko imani ni aina ya ushirikina ambao waumini hawaruhusiwi kuukubali.

“Believers, do not take your fathers and brothers for allies if they choose unbelief in preference to faith.” (Verse 23) All ties of blood and family relations are severed if the tie of belief does not take its place in people’s hearts. Family loyalty is nullified when loyalty based on faith is nonexistent. The first bond is that which exists between man and God. It is the bond which unites all humanity. When this is severed, no relationships, ties or bonds may exist. “Those of you who take them for allies are indeed wrongdoers.” (Verse 23) The term `wrongdoers’ here means the idolaters, because to maintain ties of loyalty and alliance with family and community when they prefer unbelief to faith is a form of idolatry which believers may not entertain.

Sura haisemi tu kanuni hiyo. Badala yake inaendelea kuorodhesha aina zote za mahusiano, matamanio na furaha, ikizikusanya pamoja na kuziweka katika mizani dhidi ya imani na mahitaji yake. Hivyo basi, katika kundi la kwanza tunapata baba, watoto, ndugu, wenza wa ndoa na ukoo (yaani mahusiano ya damu na kifamilia), mali na biashara (yaani

The sūrah does not merely state the principle. It goes on to list all types of ties, ambitions and pleasures, grouping them all together and putting them in the scale against faith and its requirements. Thus we have in the first group fathers, children, brothers, spouses and clan (i.e. ties of blood and family), property and business (i.e.

...tamaa ya asili ya kuwa na mali), pamoja na nyumba na makazi yenye starehe (yaani, anasa za utajiri). Dhidi ya haya yote kunawekwa mapenzi ya Mwenyezi Mungu na Mtume wake, na kujitahidi katika njia ya Mwenyezi Mungu. Ni muhimu kutambua kwamba kujitahidi hapa kunamaanisha mateso na dhabihu nyingi. Kunaweza kumaanisha kuvumilia dhulma, kwenda vitani na kutoa uhai wa mtu kabisa. Zaidi ya hayo, kujitahidi huku kwote lazima kusafishwe na tamaa yoyote ya kujulikana au kusifiwa au kutambuliwa hadharani. Mara kujitahidi huku kunapolenga kutambuliwa kama hivyo, hakupati thawabu yoyote kutoka kwa Mungu.

Surah hii inafuatiwa na ukumbusho wa haraka wa baadhi ya matukio ambayo kizazi cha kwanza cha Waislamu kilipitia. Waislamu wanakumbushwa kuhusu vita nyingi ambavyo walikuwa dhaifu na wenye silaha duni, lakini ambapo Mungu aliwapa ushindi.

The sūrah follows this with a quick reminder of some of the events that the first Muslim generation experienced. The Muslims are reminded of the many battles when they were weak and poorly equipped but where God granted them victory.

Wanakumbushwa pia juu ya Vita vya Ĥunayn waliposhindwa licha ya wingi wao, lakini kisha Mwenyezi Mungu akawapa msaada Wake. Siku hiyo, jeshi lililofanikisha ushindi wa Makkah lilijiunga na watu 2,000 wa kabila lao ambao walisamehewa na Mtume ﷺ. Siku hiyo, kulikuwepo wakati ambapo, kwa sekunde chache, Waislamu walisahau kumtegemea Mungu na kujivunia nguvu zao na idadi yao kubwa ya wafuasi. Matukio ya siku hiyo yaliwafundisha Waislamu somo kwamba kujitolea kikamilifu kwa ajili ya kazi ya Mungu na kuimarisha uhusiano wao Naye ndiyo vifaa bora vya ushindi. Hivi havitawahi kuwaangusha, ilhali mali, marafiki, na hata jamaa wa karibu wanaweza kufanya hivyo.

They are also reminded of the Battle of Ĥunayn when they were defeated despite their numerical strength, but then God granted them His support. On that day, the army which achieved the conquest of Makkah was joined by 2,000 of its people who were pardoned by the Prophet. On that day, there was a time when, for a few seconds, the Muslims overlooked their reliance on God to admire their strength and large following. The events of that day taught the Muslims the lesson that complete dedication to God’s cause and strengthening their ties with Him are the best equipment for victory. These will never fail them, while wealth, friends and even closest relatives may do so.

Mungu amekupa msaada wake katika medani nyingi za vita, na pia katika Vita vya Ĥunayn, wakati mlijivunia wingi wa idadi yenu, lakini haikuwafaa chochote.

God has granted you His support on many a battlefield, and also in the Battle of Ĥunayn, when you took pride in your numerical strength, but it availed you nothing.

Licha ya upana wake wote, ardhi ilionekana kuwa nyembamba mno kwenu, nanyi mkageuka na kukimbia. Kisha Mwenyezi Mungu akamteremshia Mtume wake ﷺ na Waumini utulivu wa moyo wao, na akateremsha majeshi ambayo hamkuyaona, na akawaadhibu wale waliokufuru. Hiyo ndiyo malipo ya makafiri. Kisha Mwenyezi Mungu humrehemu amtakaye, kwani Mwenyezi Mungu ni Mwingi wa kusamehe, Mwenye kurehemu. (Aya 25-27)

For all its vastness, the earth seemed too narrow for you, and you turned back in flight. God then bestowed from on high an air of inner peace on His Messenger and on the believers, and He sent down forces whom you could not see, and punished those who disbelieved. Such is the reward for the unbelievers. God will then turn in His mercy to whom He wills, for God is Much forgiving, Merciful. (Verses 25-27)

Hiyo ndiyo ilikuwa vita ambayo Waislamu kwa mara ya kwanza walikuwa na jeshi la watu 12,000. Walijiamini walipoangalia idadi yao. Walisahau sababu muhimu zaidi ya ushindi. Hivyo, Mwenyezi Mungu aliruhusu kushindwa kuwapata mwanzoni ili wapate kukumbuka. Kisha aliwapa ushindi kwa mikono ya kundi dogo lililobaki imara pamoja na Mtume ﷺ na kumlinda kwa ushujaa wote walioweza kuonyesha. Sūrah hii inaonyesha baadhi ya matukio ya vita ili kukumbusha hisia zilizopatikana na wale waliokuwa uwanja wa vita: “Mlipojivunia wingi wenu, lakini haukuwafaa kitu. Pamoja na upana wake, ardhi ilionekana kuwa nyembamba mno kwenu, nanyi mkageuka kukimbia.” (Aya ya 25)

Such was the battle in which the Muslims had for the first time an army which was 12,000 strong. They felt confident when they looked at their numbers. They overlooked the most essential cause of victory. So God allowed defeat to befall them at first so that they might remember. He then granted them victory at the hands of the small group which remained steadfast with the Prophet and defended him with all the bravery they could muster. The sūrah portrays some scenes of the battle in order to recall the feelings experienced by those who were on the battlefield: “When you took pride in your numerical strength, but it availed you nothing. For all its vastness, the earth seemed too narrow for you, and you turned back in flight.” (Verse 25)

Hii inaeleza jinsi kujiamini kupita kiasi kwa jeshi kubwa kulivyosababisha kushindwa kiroho, hadi Waislamu wakajisikia mzigo mzito sana ulioifanya ardhi pana ionekane nyembamba kwao. Hilo kisha likasababisha kushindwa kimwili, na lile jeshi kubwa likaanza kurudi nyuma. Lakini nini kilifuata baadaye?

This describes how the excessive confidence felt by a large force led to spiritual defeat causing the Muslims to feel such a heavy burden that made the vast earth seem too narrow. This then led to a physical defeat and those large forces were on the retreat. But what happened next?

"Mungu kisha akateremsha kutoka juu utulivu wa moyo kwa Mtume wake na kwa waumini." (Aya ya 26) Huo "utulivu wa moyo" unaonekana kama vazi ambalo watu walikuwa wakivaa ili kutuliza hisia zao na kuwapa utulivu. "Naye akateremsha majeshi msiyoyaona." (Aya ya 26) Hatujui asili ya majeshi hayo wala yalikuwa nani hasa. Hakuna isipokuwa Mungu mwenyewe anayejua majeshi atakayoleta. "Naye akawaadhibu wale waliokufuru. Huo ndio malipo ya makafiri." (Aya ya 26) Kuuawa kwa baadhi ya askari wao, kuwateka wengine, na kushindwa kulikowapata wote vilikuwa sehemu ya adhabu waliyopokea katika maisha haya, ambayo ni malipo yanayostahili kwa kukataa kwao Mungu na kuikataa imani.

“God then bestowed from on high an air of inner peace on His Messenger and on the believers.” (Verse 26) This `inner peace’ seems as if it were a garment which people wore to pacify their feelings and give them tranquillity. ‘And He sent down forces whom you could not see.” (Verse 26) We do not know the nature of these forces and whom they really were. No one other than God Himself knows what forces He may bring in. “And He punished those who disbelieved. Such is the reward for the unbelievers.” (Verse 26) The killing of some of their soldiers and taking others captive, and the defeat that befell them all were part of the punishment they received in this life, which is only a fitting reward for their denial of God and rejection of the faith.