Huenda kabisa kwamba aya iliyopo ilishushwa baada ya amri ya uhamasishaji wa jumla kutolewa kwa ajili ya Msafara wa Tabūk. Mtume ﷺ alipokea taarifa kwamba Wabyzantine walikuwa wakipeleka vikosi vikubwa kusini mwa Syria karibu na mipaka yake na Arabia. Pia aliarifiwa kwamba Mfalme wa Byzantine alikuwa ameamuru kwamba askari wote watakaoshiriki wapewe mishahara yao ya mwaka mmoja mapema.

It is perhaps most likely that the present passage was revealed after the order was given for general mobilization for the Tabūk Expedition. The Prophet received intelligence that the Byzantines were deploying large forces in southern Syria near the borders with Arabia. He was also informed that the Byzantine Emperor had ordered that all soldiers taking part should be given their salaries a year in advance.

Makabila kadhaa ya Kiarabu katika eneo hilo, kama Lukham, Judām, `Amilah na Ghassān, nayo pia yalikuwa yameungana na majeshi ya Byzantium, na vikosi vya mbele vilikuwa tayari vimepelekwa al-Balqā’ huko Palestina. Kwa hiyo, Mtume ﷺ alitoa amri ya kujiandaa kwa vita dhidi ya Byzantium.

A number of Arab tribes in the area, such as Lukham, Judām, `Amilah and Ghassān had also joined the Byzantine forces, and advance units had already been deployed in al-Balqā’ in Palestine. Therefore, the Prophet issued an order to prepare for war against the Byzantines.

Ilikuwa ni mkakati wa Mtume ﷺ wa kawaida alipotoka Madinah kwenda kukabiliana na adui kwamba alikuwa akiweka siri ya mahali anakokwenda ili kudumisha kipengele cha mshangao. Wakati huu, hata hivyo, alifafanua wazi lengo lake kwa sababu ya safari ndefu iliyotarajiwa na hali ngumu. Wakati wa msafara huu ulilingana na joto kali la kiangazi, wakati watu wangetafuta kivuli na kupenda kufurahia matunda ya kiangazi. Wakati kama huo, shughuli zote za kimwili, achilia mbali mapambano ya kijeshi mbali na nyumbani, zilipaswa kuepukwa. Kwa hiyo, dalili tulizozitaja katika Utangulizi zilianza kuonekana miongoni mwa Waislamu. Wanafiki waliona hili kuwa fursa yao ya kuwazuia Waislamu kumfuata Mtume ﷺ. Waliwashauri wasisafiri katika joto la kiangazi, na wakawaonya juu ya nguvu za Wabyzantine na safari ndefu inayodhoofisha ambayo wangelazimika kuivumilia. Kwa hiyo baadhi ya watu walianza kuhisi wasiwasi. Sehemu hii, basi, inahusu aina hii ya kusita.

It was the Prophet’s standard strategy when he set out of Madinah to confront an enemy that he kept his destination unknown in order to maintain an element of surprise. This time, however, he made his objective very clear because of the long travelling expected and the difficult circumstances. The timing of this expedition coincided with the burning heat of summer, when people would seek the shade and be keen to enjoy the summer fruits. At such a time all physical activity, let alone military confrontation a long way from home, was to be avoided. Hence, the symptoms we mentioned in the Prologue started to appear among the Muslims. The hypocrites felt this to be their chance to dissuade the Muslims from joining the Prophet. They advised them not to march in the hot summer, and warned them against the might of the Byzantines and the long, weakening travel they would have to endure. Hence some people began to feel uneasy. This passage, then, deals with this type of reluctance.

Sehemu hii inaanza kwa neno la lawama na onyo dhidi ya kusita kujiunga na kampeni ya jihadi, au juhudi katika njia ya Mungu. Waumini wanakumbushwa msaada ambao Mungu alimpa Mtume Wake hata kabla ya mmoja wao kujiunga naye, na pia uwezo Wake wa kumpa ushindi bila wao. Katika hali kama hiyo wasingekuwa na chochote isipokuwa kutomtii Mungu na kushindwa kumsaidia Mtume Wake ﷺ.

The passage begins with a word of reproach and a warning against the reluctance to join the campaign of jihād, or struggle for God’s cause. The believers are reminded of the help God gave to His Messenger even before any one of them had joined him, and also of His ability to help him to victory without them. In such an eventuality they would have nothing except their disobedience of God and their failure to support His Messenger.

Enyi mlioamini, ni nini kinachowafanya msiwe tayari pale mnapoambiwa: ‘Tokeni mkapigane katika njia ya Mwenyezi Mungu,’ mnang’ang’ania ardhi kwa uzito?

Believers, what is amiss with you that, when it is said to you: ‘Go forth to fight in God’s cause,’ you cling heavily to the earth? (Verse 38)

Kusita kwa namna hii kujitoa kwenda mbele kusimama katika njia ya Mungu kunatokana tu na mambo ya dunia na tamaa za kidunia. Watu wanaweza kuogopa maisha yao na mali zao. Wana hamu kubwa ya kulinda maslahi yao na kuhifadhi starehe zao, na wangependelea maisha ya utulivu na raha. Wanafikiria zaidi maisha yao ya sasa, malengo ya haraka, jamaa zao wa karibu na mahitaji yao ya kimwili. Maneno yaliyochaguliwa hapa yanatoa picha dhahiri ya "kushikamana sana na ardhi". Ni kama tunatazama kitu kizito ambacho kimekuwa katika nafasi yake kwa muda mrefu. Kinainuliwa na kundi la watu, lakini punde kinaanguka chini kwa nguvu kubwa ya mvutano wa dunia.

Such reluctance to march forth in support of God’s cause is only motivated by worldly considerations and ambitions. People may fear for their lives and their property. They are keen to protect their interests and preserve their pleasures, and would prefer a settled life of ease and comfort. They think primarily of their present life, immediate objectives, close relatives and physical needs. The words chosen here give a vivid impression of “clinging heavily to the earth”. It is as if we are looking at a heavy object that has been in its position for a long time. It is lifted up by a group of people, but it soon falls down with a strong gravitational pull.

Kushiriki katika kampeni ya jihadi kwa ajili ya njia ya Mungu ni kujikomboa kutoka katika minyororo ya maisha haya ya kidunia na starehe za mwili. Inasisitiza hamu ya uhuru baada ya kuachana na mahitaji finyu, na upana wa milele baada ya kuondokana na maisha haya machache ya kidunia: {"Je, mnaridhika na starehe za dunia hii badala ya Akhera? Basi starehe za maisha ya dunia ni chache mno ikilinganishwa na zile za Akhera."} (Aya ya 38)

Kisha Mungu anawapa mfano wa historia ambayo wao wenyewe walishuhudia, akiwaonyesha jinsi alivyomsaidia Mtume Wake na kumpa ushindi mkubwa bila kuhitaji msaada wao. Baada ya yote, ushindi hutolewa na Mungu kwa yeyote amtakaye:

God then gives them an example of the history which they themselves had witnessed, showing them how He supported His Messenger and gave him a great victory without need for their support. After all, victory is granted by God to whom He pleases:

Ikiwa hamtamsaidia [Mtume], Mwenyezi Mungu alimsaidia wakati makafiri walipomtoa. Alikuwa mmoja kati ya wawili tu. Wawili hao walipokuwa peke yao pangoni, alimwambia Sahaba wake: "Usihuzunike, kwani Mwenyezi Mungu yuko pamoja nasi." Hapo Mwenyezi Mungu alimteremshia utulivu wa moyo, na akamtumia majeshi ambayo hamkuyaona. Alidhalilisha neno la makafiri, na neno la Mwenyezi Mungu likabaki juu. Mwenyezi Mungu ni Mwenye nguvu, Mwenye hekima. (Aya ya 40)

If you do not help him [the Prophet]; God [will, as He] supported him at the time when the unbelievers drove him away. He was only one of two. When these two were alone in the cave, he said to his Companion: Do not grieve, for God is with us.’ Thereupon God bestowed on him the gift of inner peace, and sent to his aid forces which you did not see. He brought the word of the unbelievers utterly low, while the word of God remained supreme. God is Mighty, Wise. (Verse 40)

Hii ni rejea ya wakati ambapo Quraysh walipoteza subira yao yote kwa Muhammad ﷺ na ujumbe wake. Ndivyo ilivyo kwa kila mamlaka ya kidhalimu inapopoteza subira kwa ujumbe wa haki baada ya kutambua kwamba haiwezi kuuzima wala kuukandamiza. Walifanya mashauriano yao na kuamua kumuua Muhammad ﷺ.

This is a reference to the time when the Quraysh had lost all patience with Muĥammad and his message. It is the same with every tyrannical authority when it loses patience with the message of the truth after it realizes that it cannot stifle or suppress it. They held their consultations and decided to assassinate Muĥammad.

Kisha Mwenyezi Mungu alimjulisha Mtume ﷺ kuhusu yale ambayo Maquraishi walikuwa wamepanga, akamwagiza aondoke. Alitoka Makka peke yake, isipokuwa pamoja na Swahaba wake mwaminifu, Abū Bakr. Hakuwa na jeshi wala silaha za kukabiliana na maadui zake wengi. Hali zilikuwa zikimpinga kwa kiasi kikubwa.

God then informed the Prophet of what the Quraysh had plotted and instructed him to leave. He set out of Makkah alone except for his trusted Companion, Abū Bakr. He had neither troops nor weapons with which to confront his numerous enemies. The odds were heavily against him.

Sūrah hii inaelezea kwa uwazi hali ya Mtume na rafiki yake: "Alipokuwa wawili pangoni," (Aya ya 40) huku makundi kadhaa ya Quraysh yakiwafuatia pande zote. Abū Bakr hakuwa na hofu kwa ajili ya maisha yake mwenyewe, lakini aliogopa kwa ajili ya Mtume ﷺ.