Imeteremshwa Madina, sura hii ni miongoni mwa ufunuo wa mwisho wa Qur'ani, ikiwa si ufunuo wa mwisho kabisa.¹ Kwa sababu hiyo, ina hukumu za mwisho kuhusu mahusiano kati ya jamii ya Kiislamu na watu wengine. Pia inajumuisha uainishaji wa jamii ya Kiislamu yenyewe, ikianzisha maadili yake pamoja na maelezo kamili na muhtasari wa hadhi ya kila kundi au tabaka lake.2

Revealed in Madinah, this sūrah is one of the last, if not actually the last1 Qur’ānic revelation. Hence, it contains final rulings on relations between the Muslim community and other people. It also includes the classification of the Muslim community itself, establishing its values together with a full description and outline of the status of each of its groups or classes.2

Kwa hiyo, sūrah hii ina umuhimu wa pekee katika kufafanua asili ya mbinu ya utekelezaji ya Kiislamu, hatua zake mbalimbali na awamu zake. Hata hivyo, tunapaswa kupitia hukumu zake za mwisho kwa kuzingatia hukumu za muda zilizotolewa katika sūrah zilizotangulia. Mapitio kama hayo yataonyesha kwamba mbinu hii ya utekelezaji ni yenye kunyumbulika na pia yenye msimamo thabiti kwa wakati mmoja. Lakini bila usomaji huu kamili, kanuni, picha na hukumu huchanganyikiwa sana. Hili hutokea kila mara aya zinazoeleza hukumu za muda zinapochukuliwa kuwa za mwisho, huku aya zinazotoa hukumu za mwisho zikisomwa kwa namna inayolingana na zile za muda, hasa kuhusu jihādi na uhusiano wa jumuiya ya Waislamu na makundi mengine. Tunamwomba Mwenyezi Mungu atujaalie kuweka mambo sawa na kuwasilisha picha kamili na wazi, katika utangulizi huu na katika mjadala wa sūrah na sehemu zake. Kutokana na uchunguzi wa lengo wa maandiko ya sūrah, kwa kuzingatia riwaya zinazoeleza mazingira ya moja kwa moja yaliyopelekea kuteremshwa kwa sehemu zake mbalimbali, pamoja na matukio mbalimbali ya wakati wa maisha ya Mtume ﷺ, tunaweza kuhitimisha kwamba sūrah nzima iliteremshwa katika mwaka wa tisa baada ya Mtume ﷺ kuhamia Madinah.

As such, the sūrah has a particular importance in clarifying the nature of the Islamic method of action, its different steps and stages. However, we need to review its final rulings in the light of the provisional ones given in earlier sūrahs. Such a review will show this method of action to be at one and the same time both flexible and firm. Yet without such a holistic reading, rules, pictures and judgements become very confused. This is what happens whenever verses that outline provisional rulings are taken to be final, while the verses giving final rulings are read in such a way as to match provisional ones, particularly in relation to jihād and the relations between the Muslim community and other groups. We pray to God to enable us to set the record straight and present a full and clear picture, both in this Prologue and in the discussion of the sūrah and its passages. From an objective study of the text of the sūrah in the light of the reports giving the immediate circumstances leading to the revelation of its different parts, as well as the various events during the Prophet’s lifetime, we can conclude that the sūrah as a whole was revealed in the ninth year of the Prophet’s settlement in Madinah.

Hata hivyo, lazima pia tuseme kwamba haikuteremshwa kwa mara moja tu.

However, we also have to say that it was not revealed in one single instance.

Ingawa hatuwezi kutoa hukumu ya uhakika juu ya nyakati sahihi za kushushwa kwa sehemu mbalimbali za sūrah, tunaweza kusema kwamba ufunuo wake ulitokea katika hatua tatu za wakati: ya kwanza ilikuwa kabla ya safari ya Tabūk, iliyofanyika mwezi wa Rajab mwaka wa tisa, wakati hatua ya pili ilienea katika kipindi cha maandalizi ya safari hiyo hadi ilipokuwa ikiendelea kweli. Hatua ya tatu ilitokea baada ya Waislamu kurudi majumbani mwao. Hata hivyo, sehemu ya kwanza, kuanzia aya ya 1 hadi aya ya 28, ndiyo iliyoshushwa mwisho kati ya sehemu zake, kuelekea mwisho wa mwaka huo, muda mfupi kabla ya msimu wa Hija, yaani ama katika mwezi wa Dhu’l-Qa`dah au hata katika Dhu’l-Hijjah. Hii ndiyo kwa kifupi tunayoamini kuwa ndiyo hali halisi.

Although we cannot give a conclusive judgement of the accurate timings of the revelation of the different passages of the sūrah, we can say that its revelation occurred over three time stages: the first was prior to the expedition to Tabūk, which took place in Rajab of year 9, while the second stage extended over the period of preparation for the expedition until it was actually in progress. The third stage occurred after the Muslims had returned home. However, the first passage, from verse 1 to verse 28, was the last of its passages to be revealed, towards the end of that year, shortly before the pilgrimage season, i.e. either in the month of Dhu’l- Qa`dah or even in Dhu’l-Hijjah. This is in short what we believe to be the case.

Katika sehemu yake ya kwanza, aya 1-28, sūrah hii inaweka wazi umbo la mwisho la uhusiano kati ya jamii ya Waislamu na washirikina katika Rasi ya Arabia, ikionyesha misingi ya uhusiano huu ya kivitendo, ya kihistoria na ya kiitikadi. Yote haya yametolewa kwa mtindo usioweza kuigwa wa Qur’ani, wenye mdundo wake mzito na athari kubwa inayoleta. (Tazama hasa aya 1-16, 23-24, na 28.)

In its first section, verses 1-28, the sūrah defines the final shape of relations between the Muslim community and the idolaters in the Arabian Peninsula, highlighting the practical, historical and ideological bases of these relations. All this is given in the inimitable Qur’ānic style, with its strong rhythm and the powerful impressions it creates. (See in particular verses 1-16, 23-24, and 28.)

Mtindo unaotumika katika aya hizi, na katika kifungu kizima, pamoja na msisitizo mkubwa uliowekwa juu ya kupigana na washirikina wa Arabia na kuhimiza kushiriki katika mapigano hayo, unaonyesha wazi kwamba angalau sehemu ya jamii ya Waislamu ilikuwa na mashaka makubwa ya kuchukua hatua hiyo ya uamuzi. Hapa, na katika maelezo yatakayofuata, tutaeleza sababu mbalimbali zilizosababisha mashaka hayo.

The style employed in these verses, and in the passage as a whole, and the strong emphasis laid on fighting the idolaters in Arabia and the encouragement to take part in such fighting make it clear that at least a section of the Muslim community was very reluctant to take such a decisive step. We will explain here, and in the subsequent commentary, the different factors that came into play to cause such reluctance.

Sehemu ya pili inaeleza umbo la mwisho la mahusiano kati ya jamii ya Waislamu na watu wa wahyi wa awali kwa ujumla, pia ikieleza misingi yake ya kivitendo, kihistoria na kiitikadi. Kifungu hiki pia kinaonyesha asili huru ya Uislamu, pamoja na kupotoka kwa watu wa wahyi wa awali kutoka dini ya Mwenyezi Mungu, kwa imani na kwa mwenendo. Hivyo, kwa mtazamo wa Kiislamu, hawafuati tena dini ya Mwenyezi Mungu. (Aya 29-35)

The second section defines the final shape of relations between the Muslim community and the people of earlier revelations generally, also outlining their practical, historical and ideological bases. The passage also shows the independent nature of Islam, as well as the deviation of the people of earlier revelations from the divine faith, both in beliefs and behaviour. Hence, from the Islamic point of view, they are no longer following a divine faith. (Verses 29-35)

Mtindo wa Qur'ani katika kifungu hiki unaonyesha wazi kwamba Waislamu hawakuwa na hamu hasa ya kukubali aina ya mahusiano yaliyoainishwa katika aya ya kwanza ya kifungu hiki kuelekea watu wa wahyi wa awali kwa ujumla, au kwa wengi wao. Ukweli ni kwamba makabiliano yalikusudiwa mwanzoni kuwa dhidi ya Wabyzantini na washirika wao, Wakristo Waarabu nchini Syria na kwingineko. Hili ni jambo la kutisha wazi, ukizingatia kwamba Dola ya Byzantine ilikuwa nguvu kuu ya dunia wakati huo. Hata hivyo, maandiko haya yanatumika kwa watu wote wa wahyi wa awali wenye sifa na tabia zile zile zilizotajwa katika aya hii. Tutazungumzia zaidi juu ya hili baadaye.

The Qur’ānic style in this passage shows very clearly that the Muslims were particularly reluctant to adopt the type of relations defined in the first verse of this passage towards the people of earlier revelations generally, or the great majority of them. The fact is that the confrontation was initially intended with the Byzantines and their allies, the Arab Christians in Syria and beyond. This is clearly intimidating, considering that the Byzantine Empire was the main superpower of the day. Yet the texts apply to all the people of earlier revelations who have the same qualities and characteristics given in this verse. More of this later.

Sehemu ya tatu inaanza kulaani wale walioitwa kujiandaa kwa msafara, lakini wakasita au wakawa wavivu kujiunga nao. Si wote kati yao walikuwa wanafiki, kama itakavyoonekana. Ukweli huu unaeleza jinsi jambo lote lilivyokuwa gumu kwa Waislamu. Tutakapojadili kifungu hiki, kwa idhini ya Mungu, tutaeleza sababu zilizolifanya kuwa gumu hivyo. (Aya 38-41)

The third section begins its denunciation of those who have been called upon to get ready for the expedition, but who hesitated or were too lazy to join. Not all of these were hypocrites, as will be seen. This fact explains how hard the whole affair was for the Muslims. When we discuss the passage, we will, God willing, explain the factors making it so hard. (Verses 38-41)

Tunaona katika kifungu hiki maonyo yanayorudiwa, yakiambatana na vitisho na ukumbusho kwa waumini kwamba Mwenyezi Mungu ndiye aliyemsaidia Mtume Wake pale washirikina walipomtoa katika mji wake. Hakuna binadamu aliyeshiriki kutoa msaada wa namna hiyo. Pia tunaona amri isiyo na shaka kwa waumini kujiunga na Mtume na kuandamana naye, bila kujali hali yao ilivyo. Haya yote yanatupa dalili wazi ya ugumu uliokuwepo, uliopelekea kuwa na kusita sana, woga na mwelekeo wa kubaki nyuma. Ndiyo maana kumekuwa na ukumbusho, lawama na amri wazi zinazorudiwa kwa jumuiya ya waumini.

We note in this passage the repeated reproaches, coupled with threats and reminders to the believers that God had supported His Messenger when the idolaters drove him out of his home town. No human being had taken part in providing such support. We also note the uncompromising order to the believers to join the Prophet and march with him, no matter what their position might be. All this gives us a clear indication of the hardships involved, leading to much reluctance, fear and an inclination to stay behind. Hence, the repeated reminders, reproaches and clear orders to the community of believers.

Sehemu ya nne, ndiyo ndefu zaidi katika sura hii, imejitolea kuwafichua wanafiki na mbinu zao katika kuidhoofisha jamii ya Waislamu. Inaeleza saikolojia yao, pamoja na mwenendo wao wakati wa Vita vya Tabuk, na pia misimamo yao ya kabla na ya baadaye. Inaonyesha nia zao za kweli, njama zao na mbinu zao za hila, pamoja na visingizio vyao dhaifu ambavyo wanajaribu kuhalalisha kubaki nyuma kwao, na jitihada zao za kudhoofisha ari ya waumini.

The fourth section, the longest in the sūrah, is devoted to exposing the hypocrites and their methods in undermining the Muslim community. It describes their psychology, as well as their attitude at the time of the Tabūk Expedition, as well as their previous and later attitudes. It exposes their true intentions, scheming and devious methods, as well as their flimsy excuses with which they try to justify their staying behind and their attempts to weaken the believers’ morale.

Pia inaeleza jinsi walivyojaribu kumdhuru Mtume ﷺ na waumini waliojitolea. Ufichuzi huu wa asili halisi ya wanafiki unasisitizwa zaidi kwa onyo kwa waumini dhidi ya njama za wanafiki. Sūrah hii inaeleza asili ya uhusiano kati ya makundi mawili, ambao lazima uwekwe kwenye msingiulio wazi unaotofautisha kila kundi kwa matendo yake. Sehemu hii, inayochukua zaidi ya nusu ya sūrah, inaonyesha kwamba unafiki ulikuwa umeenea zaidi baada ya kutekwa kwa Makkah na Uislamu, wakati hapo awali ulikuwa karibu umetoweka. Tutaeleza sababu za jambo hili baadaye. (Aya 42, 47-50, 56-59, 61-68, 73-77, 79-85)

It also speaks about how they tried to hurt the Prophet and devoted believers. This exposure of the true nature of the hypocrites is further emphasized by a warning to the believers against the hypocrites’ schemes. The sūrah defines the nature of the relations between the two camps, which must be set on a clear basis that distinguishes each group through its own actions. This section, taking up more than half of the sūrah, shows that hypocrisy was more widespread after the fall of Makkah to Islam, while it had almost disappeared prior to that. We will explain the reasons for this later. (Verses 42, 47-50, 56-59, 61-68, 73-77, 79-85)

Shambulio hili endelevu linaonyesha kiwango cha njama za wanafiki za kuidhoofisha jamii ya Waislamu na kuwavuruga Waislamu wasiendelee kufuatilia malengo yao kwa njia ya madai ya uongo. Pia linaonyesha kwamba kulikuwa na udhaifu fulani ndani ya safu za jamii ya Waislamu katika kipindi hicho. Hili linadhihirishwa na kauli: "Na miongoni mwenu wako wanaowasikiliza." (Aya ya 47)

This sustained attack reveals the extent of the hypocrites’ scheming to undermine the Muslim community and to divert the attentions of the Muslims from pursuing their goals by means of false claims. It also shows that there were certain weaknesses within the ranks of the Muslim community during that period. This is indicated by the statement: “There are among you some who would have lent them ear.” (Verse 47)

Dalili nyingine inaonekana katika amri kali ya kutowaombea wanafiki wala kumwomba Mwenyezi Mungu awasamehe. Hali hii ilitokana na ukweli kwamba makundi makubwa yalitangaza kukubali Uislamu, ilhali bado hawakuwa wamejitolea kwa dini hiyo mpya. Hawakuwa wamepata mitazamo sahihi ya Kiislamu. Yote haya yatajadiliwa kwa kina tutakapoangalia uainishaji ambao sura hii inautoa wa makundi yaliyoishi ndani ya jamii ya Waislamu wakati wa Mtume ﷺ.

Another indication is seen in the emphatic order not to pray for the hypocrites or appeal to God for their forgiveness. This situation was a by-product of the fact that large groups declared their acceptance of Islam, when they were not yet committed to the new faith. They had not acquired the proper Islamic attitudes. All this will come in for detailed discussion when we look at the classification the sūrah provides of the groups living within the Muslim community at the time of the Prophet.

Tunapata uainishaji huu katika sehemu ya tano ya sūrah. Katika sehemu hii tunajifunza kwamba pamoja na kundi kuu la Muhājirīn na Anṣār, ambalo lilikuwa msingi imara wa jamii ya Kiislamu, kulikuwa na makundi mengine kadhaa. Kwa mfano, kulikuwa na Waarabu wa jangwani (Bedouin) miongoni mwao walikuwepo baadhi ya waumini wema, na wengine walikuwa wanafiki au makafiri. Pia kulikuwa na wanafiki miongoni mwa watu wa Madīnah. Wengine walikuwa wale waliochanganya matendo mema na mabaya na walikuwa bado hawajaungana kikamilifu na jamii ya Kiislamu. Kundi jingine lilikuwa la hadhi isiyojulikana. Kundi hili limeachwa kwa Mwenyezi Mungu ili Yeye auamue kwa kuzingatia ujuzi wake wa hali yao halisi. Pia kulikuwa na baadhi waliokula njama dhidi ya jamii ya Kiislamu chini ya kivuli cha dini. Sūrah inazungumzia makundi haya yote kwa ufupi lakini kwa kutosha. Inaeleza jinsi yanavyopaswa kushughulikiwa ndani ya jamii ya Kiislamu, ikiwaelekeza Nabii ﷺ na waumini kuyajibu kwa namna iliyoelezwa. (Aya 97-103, 106-108)

We find this classification in the fifth section of the sūrah. We learn in this section that in addition to the leading group of the Muhājirīn and the Anşār, which constituted the solid base of the Muslim community, there were several other groups. There were, for example, the Bedouin Arabs among whom there were some good believers and others who were either hypocrites or unbelievers. There were also hypocrites among the people of Madinah. Others were those who mixed good and bad deeds and had not yet fully integrated into the Muslim community. Another group was of unknown status. This group is left to God to judge on the basis of His knowledge of their true nature. There were also some who conspired against the Muslim community under a religious guise. The sūrah speaks about all these groups in a brief but adequate way. It defines how they should be treated within the Muslim community, directing the Prophet and the believers to respond to them in the way so described. (Verses 97-103, 106-108)

Kwamba kulikuwepo wingi huo wa makundi, tabaka na viwango ndani ya jamii ya Kiislamu wakati huo kunaonyesha kiwango cha kukosekana kwa mshikamano kilichokuwepo baada ya Makka kuingia chini ya Uislamu. Kabla ya kutekwa kwa Makka, jamii ya Waislamu huko Madina ilikuwa karibu imejiondoa kabisa katika udhaifu kama huo.

That such a multiplicity of groups, classes and standards existed within the Muslim community at the time points to the extent of incoherence that existed after Makkah had fallen to Islam. Prior to the conquest of Makkah, the Muslim community in Madinah had almost rid itself of such weaknesses.

Sehemu ya sita na ya mwisho ya sura hii inatoa maelezo wazi kuhusu asili ya ahadi ya Kiislamu ambayo waumini wanatoa kwa Mwenyezi Mungu ya kujitahidi kwa ajili ya dini Yake. Pia inabainisha asili ya juhudi hii, yaani jihadi, na wajibu wa watu wa Madina na Waarabu wa jangwani walioishi karibu nao. Inafanya wazi kwamba hawawezi kubaki nyuma Mtume anapoondoka kwenda vitani, wakitafuta usalama wao wenyewe. Wanapaswa kujitenga na makafiri na wanafiki. Ndani ya muktadha wa sehemu hii, hukumu inatolewa kuhusu hali ya wale ambao hawakujiunga na jeshi la Waislamu, ingawa walikuwa waumini wema wasiokuwa na unafiki wowote. Pia inaeleza baadhi ya vipengele vya mtazamo wa wanafiki kuhusu ufunuo wa Qur'ani. (Aya 111, 113-114, 117-118, 120-123, 127)

The sixth and final section of the sūrah provides a clear definition of the nature of the Islamic pledge the believers give to God to strive for His cause. It also defines the nature of this struggle, or jihād, and the duty of the people of Madinah and the Bedouins living close to them. It makes it clear that they cannot stay behind when the Prophet marches forth, seeking their own safety. They need to disassociate themselves from unbelievers and hypocrites. Within the context of this section a judgement is given on the cases of those who did not join the Muslim army, although they were good believers who entertained no hypocrisy. It also describes certain aspects of the attitude of the hypocrites towards Qur’ānic revelations. (Verses 111, 113-114, 117-118, 120-123, 127)

Sūrah hiyo kisha inahitimishwa kwa maelezo ya Mjumbe wa Mwenyezi Mungu ﷺ na agizo kwake la kumtegemea Mungu peke yake. (Aya 128-129)

The sūrah then concludes with a description of God’s Messenger (peace be upon him) and a directive to him to place His trust in God alone. (Verses 128-129)

Tumetaja hapa aya nyingi za kurejelea kabla ya kuzijadili kwa kina.

We have cited here numerous verses to refer to before discussing them in detail.

Hili limefanywa kwa makusudi kwa sababu sūrah hii inachora picha kamili ya jamii ya Waislamu huko Madinah katika siku zilizofuata ushindi wa Makkah, ikielezea muundo wake wa asili. Kutokana na picha hii ni wazi kwamba kulikuwa na ukosefu wa uthabiti katika namna watu walivyoshughulikia imani, pamoja na udhaifu wa kimuundo. Yanaelezwa baadhi ya mambo kama vile kutojali, kutotaka kujitolea, mitazamo ya kinafiki, kusita kutekeleza wajibu wa Kiislamu, na mkanganyiko kuhusu uhusiano kati ya jumuiya ya Waislamu na wengine. Hata hivyo, hayo yote hayapunguzi ukweli kwamba Muhājirīn na Anṣār waliunda msingi imara ambao haukuonyesha dalili yoyote ya udhaifu.

This is done deliberately because the sūrah paints a full picture of the Muslim society in Madinah in the days following the conquest of Makkah, describing its organic composition. It is clear from this picture that there was a lack of consistency in the way people approached faith, in addition to structural weaknesses. Certain phenomena are described, such as apathy, unwillingness to sacrifice, hypocritical attitudes, reluctance to do one’s Islamic duties, confusion with regard to relations between the Muslim community and others. None of this, however, detracts from the fact that the Muhājirīn and the Anşār constituted a solid base that showed no sign of weakness.

Tulishataja tayari kwamba hali hii ilitokana na ukweli kwamba baada ya kutekwa kwa Makkah, makundi makubwa na tofauti za watu walitangaza kukubali Uislamu, lakini hawakupata aina ya elimu inayohitajika kwa ajili ya kuunganishwa kikamilifu ndani ya jamii ya Waislamu. Lakini kauli hii ya jumla haiwezi kueleweka kikamilifu isipokuwa tukipitia hali ya kihistoria kabla na baada ya kutekwa kwa Makkah, jambo ambalo sasa tutaligeukia.

We have already mentioned that this state of affairs was due to the fact that after the conquest of Makkah large and divergent groups of people declared their acceptance of Islam, but did not receive the kind of education necessary for full integration within the Muslim community. But this general statement cannot be fully understood unless we review the historical situation before and after the conquest of Makkah, which we will now turn to.

Harakati ya Kiislamu huko Makkah ilikumbana na matatizo tangu siku ya kuzaliwa kwake. Jāhiliyyah, iliyowakilishwa katika tukio hili na Quraysh, ilihisi haraka hatari iliyokuwa inaikabili kutokana na ujumbe unaotangaza kwamba `hakuna mungu isipokuwa Mungu, na Muĥammad ni Mtume wa Mungu ﷺ.' Ilitambua kwamba ujumbe huu mpya ulikuwa ni mapinduzi kamili dhidi ya kila mamlaka isiyotokana na Mungu mwenyewe. Ulikuwa ni uasi dhidi ya kila dhuluma, huku ukitafuta ulinzi wa Mungu. Jāhiliyyah pia ilihisi kwamba ujumbe mpya, ukiongozwa na Mtume wa Mungu ﷺ, ulianza kuunda kundi jipya lenye umoja, likiahidi utii pekee na kamili kwa Mungu na Mtume wake ﷺ. Hivyo, ilipinga uongozi wa Quraysh na hali iliyokuwepo chini ya jāhiliyyah.

The Islamic movement in Makkah encountered difficulties right from the time when it was born. Jāhiliyyah, represented in this instance by the Quraysh, soon sensed the danger it was facing from the message declaring that `there is no deity other than God, and Muĥammad is God’s Messenger.’ It realized that this new message was an outright revolution against all authority not derived from God’s own. It was a rebellion against all tyranny, seeking God’s protection. Jāhiliyyah also sensed that the new message, led by God’s Messenger, began to form a new organic grouping pledging sole and complete allegiance to God and His Messenger. Thus, it rebelled against the leadership of the Quraysh and the situation prevailing under jāhiliyyah.

Hivi punde Quraysh ilipohisi hatari hii, ilianzisha shambulio kali dhidi ya ujumbe huu mpya, kundi lake, na uongozi wake. Katika shambulio hili ilitumia nguvu zake zote kusababisha madhara ya kimwili na kueneza mifarakano kwa njama za kificho na mipango ya kiovu.

No sooner did the Quraysh sense this danger than it launched a determined attack on the new message, grouping and its leadership. It utilized in this attack all its power to inflict physical harm and to sow discord through intrigue and wicked designs.

Kwa kweli jamii hii ya kijāhiliyyah ilitafuta kila njia ili kujilinda dhidi ya hatari ambayo iliona inatishia kuwepo kwake yenyewe. Hii ndiyo hali ya kawaida kila wakati harakati inapoanza kuhubiri uungu wa Mungu katika jamii ambayo utawala unatekelezwa na watu fulani juu ya wengine. Kila wakati hubiri hilo linapofanywa na harakati iliyopangwa yenye uongozi wake, litakabiliana moja kwa moja na jamii ya kijāhiliyyah, kwa sababu haya mawili hayawezi kuishi pamoja ndani ya jamii moja.3

In fact this jāhiliyyah society sought every means to defend itself against a danger it felt to threaten its very existence. This is the normal state of affairs whenever a movement begins to advocate God’s Lordship in a community where Lordship is exercised by some people over others. Whenever such advocacy is undertaken by an organized movement that has its own leadership, it will be in direct confrontation with jāhiliyyah society, as the two cannot be accommodated within the same community.3

Lakini jamii ya Madina haikudumisha kiwango hiki cha usafi licha ya kuenea kwa Uislamu. Watu wengi, hasa wale waliokuwa na nafasi za ushawishi, walihisi kwamba walilazimika kuchukua msimamo kama wa watu wao ili kudumisha nafasi zao. Vita vya Badr vilipotokea, kiongozi mkuu miongoni mwao, `Abdullāh bin Ubayy bin Salūl, alidhani kwamba Uislamu umeshakita mizizi imara na hauwezi kung'olewa kwa urahisi. Kwa hiyo, alijifanya Mwislamu. Huenda ilikuwa haiepukiki kwamba wengi walikubali Uislamu ili waendelee kwenda sambamba na watu wao. Hawakuwa wanafiki, lakini hawakuwa wameelewa Uislamu kikamilifu wala kujiumba kulingana nao. Hii ilimaanisha kwamba jamii ya Madina ilikuwa na viwango tofauti vya kujitolea kwa imani mpya.

But the Madinah society did not maintain this level of purity despite the spread of Islam. Many people, especially those who were in positions of influence, felt they had to take a similar stand to their people in order to maintain their positions. When the Battle of Badr took place, the leading figure among these, `Abdullāh ibn Ubayy ibn Salūl, thought that Islam had established firm roots and could not be easily dislodged. Hence, he pretended to be a Muslim. It was perhaps inevitable that many accepted Islam in order to keep abreast of their people. They were not hypocrites, but they had not fully understood Islam or moulded themselves according to it. This meant that the community in Madinah had different levels of commitment to the new faith.

Katika hatua hii, mbinu ya kipekee ya elimu ya Kiislamu ilianza kazi yake chini ya usimamizi wa Mtume ﷺ ili kuunda vipengele hivi vipya. Lengo lake lilikuwa kufikia mshikamano ndani ya jamii ya Waislamu katika ngazi ya itikadi, maadili na tabia.

At this point, the unique Islamic method of education began its work under the Prophet’s supervision in order to mould these new elements. It aimed to achieve coherence within the Muslim community at the ideological, moral and behavioural levels.

Tunapo soma sura zilizoteremshwa Madina, kwa mpangilio wa takriban wa ufunuo wake, tunaona juhudi kubwa iliyolenga kuwaunganisha na kuwaumba upya vipengele vipya ndani ya jamii ya Waislamu, hasa kwa kuwa daima kulikuwa na watu wapya wanaojiunga. Hili lilikuwa hivyo licha ya upinzani mkali wa Quraishi na juhudi zake za kujaribu kuzivuta kwake makabila mengine ya Waarabu, na licha ya njama mbaya za Mayahudi na jitihada zao za kukusanya nguvu za maadui dhidi ya dini mpya na wafuasi wake.

When we read the sūrahs revealed in Madinah, in the approximate order of their revelation, we note the great effort that aimed to absorb and remould the new elements in the Muslim community, particularly because there were always newcomers. This was the case despite the determined opposition of the Quraysh and its attempts to win other Arabian tribes to its side, and despite the wicked designs of the Jews and their efforts to marshal hostile forces to the new faith and its advocates.

Hata hivyo, muundo wa jamii ya Waislamu huko Madina ulibaki imara kwa ujumla, kwa sababu ulitegemea msingi wake madhubuti, ulioundwa na wasomi wa Muhājirīn na Anṣār. Msingi huu ndio uliopa jamii ya Waislamu katiba yake imara, iliyostahimili kila kitu kilichodhoofisha na kushinda hatari zote ambazo zingeweza kuletwa na wageni ambao bado hawakuwa wameunganishwa nayo.

However, the structure of the Muslim community in Madinah remained generally sound, because it essentially relied on its solid foundation, made up of the elite of the Muhājirīn and the Anşār. This foundation gave the Muslim community its strong constitution that withstood all weakening elements and overcame all hazards that might have been brought in by newcomers who had not yet been integrated into it.

Hatua kwa hatua, vipengele hivi vipya vilijumuishwa ndani ya kiini imara, na idadi ya wanyonge, wanafiki, na wale waliokosa uwazi wa kiitikadi ambao ndio msingi wa mahusiano na uhusiano wote ilipungua. Muda mfupi kabla ya kutekwa kwa Makkah, jamii ya Waislamu mjini Madinah ilikuwa karibu sana kufikia muungano kamili, ikitoa mfano wa karibu zaidi wa jamii ambayo elimu ya Kiislamu inalenga kuiweka hai.

Gradually, these new elements were integrated into the solid core, and the numbers of the weak, the hypocrites, and those who lacked the ideological clarity that serves as the basis of all relations and ties dwindled. Shortly before the conquest of Makkah, the Muslim community in Madinah was very close to complete integration, providing the closest model of society Islamic education seeks to bring into existence.

Bila shaka, bado kulikuwa na viwango tofauti vya ushiriki kulingana na matendo mbalimbali ambayo watu binafsi walifanya kwa ajili ya Uislamu. Baadhi ya makundi yalitofautishwa kwa kujitolea, kazi na dhabihu walizotoa kuutumikia msimamo wa Mwenyezi Mungu.

There undoubtedly remained different levels of participation according to the various actions different individuals undertook for Islam. Some groups were distinguished by the dedication, work and sacrifice they made to serve God’s cause.

Mifano ya hawa ni wa kwanza kuamini Uislamu miongoni mwa Muhājirīn na Anṣār, watu wa Badr, wale walioshiriki kiapo walichotoa kwa Mtume ﷺ huko al-Ḥudaybiyyah, na kwa jumla wale waliotoa mali na kupigana kabla ya ukombozi wa Makka. Maandiko ya Qur'ani na ya Ḥadīth, pamoja na hali halisi ya jamii ya Waislamu, yalithibitisha tofauti hizi zilizotokana na matendo yaliyofanywa kwa ajili ya Uislamu.

Examples of these were the earliest to believe in Islam among the Muhājirīn and the Anşār, the people of Badr, those who were party to the pledge given to the Prophet at al-Ĥudaybiyyah, and generally those who donated and fought before the conquest of Makkah. Qur’ānic and ĥadīth texts, as well as the practical situation in the Muslim community confirmed these distinctions that resulted from action taken for Islam.

Upanuzi huu wa haraka wa eneo la kijiografia la Uislamu ulitangaza kurudi kwa dalili zote zilizojitokeza baada ya ushindi mkubwa ambao Waislamu walipata katika Vita vya Badr, lakini sasa kwa kiwango kikubwa zaidi. Jumuiya ya Waislamu ilikuwa karibu kufanikiwa kujiondoa dalili hizo, shukrani kwa mchakato wa elimu wa miaka saba ambao iliupata baada ya vita hivyo. Upanuzi wa haraka wa kijiografia wa Uislamu huko Arabia ungeweza kuwa na madhara makubwa, lakini haikuwa hivyo kwa sababu Madina yote ilikuwa imekuwa msingi imara wa Uislamu. Mwenyezi Mungu Mtukufu ndiye aliyeulinda imani mpya na kuuongoza mwelekeo wake. Alikuwa amewaandaa kundi la kwanza la waumini, Muhajirina na Answari, kuwa msingi wa kwanza imara wa Uislamu baada ya upanuzi mkubwa uliofuata ushindi wa Badr. Pia aliifanya Madina yote kuwa msingi imara ambao ungestahimili upanuzi mkubwa uliotokana na ushindi mkubwa uliopatikana Makka ilipokubali Uislamu. Hakika Mungu anajua vikosi gani vya kuhamasisha kuunga mkono ujumbe wake.

This rapid expansion in the geographical area of Islam heralded the resurgence, on an even more intensive scale, of all the symptoms experienced after the resounding victory the Muslims achieved in the Battle of Badr. The Muslim community had almost managed to rid itself of those, thanks to the seven-year-long education process it had enjoyed after that battle. The rapid geographical expansion of Islam in Arabia could have had some serious negative effects, had it not been for the fact that Madinah had become, in its entirety, the solid base of Islam. It was God Almighty who looked after the new faith and charted its course. He had prepared the first core of believers, the Muhājirīn and the Anşār, to be the first solid base of Islam after the relatively important expansion that followed the victory at Badr. He also made the whole of Madinah the solid base which would withstand the great expansion brought about by the splendid triumph achieved when Makkah was won over to Islam. God certainly knows what forces to mobilize in support of His message.

Dalili ya kwanza ya hatari mpya ilijitokeza siku ya Vita vya Ĥunayn, vilivyotajwa katika sura hii: "Mwenyezi Mungu amekupa msaada wake katika medani nyingi, na pia siku ya Vita vya Ĥunayn, mlipojivuna kwa wingi wenu, lakini wingi huo haukuwafaa chochote. Licha ya upana wake, ardhi ilionekana kuwa nyembamba kwenu, mkageuka na kukimbia. Kisha Mwenyezi Mungu akamteremshia Mtume wake na waumini utulivu wake, na akateremsha majeshi msiyoyaona, akawaadhibu waliokufuru. Hiyo ndiyo malipo ya makafiri." (Aya 25-26)

The first symptom of the new dangers appeared on the day of the Battle of Ĥunayn, mentioned in this sūrah: “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. 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.” (Verses 25-26)

Sasa tutaangalia kwa ufupi mada kuu zilizozungumziwa katika sūrah hii, hasa hukumu za mwisho zinazohusu mahusiano kati ya jamii ya Waislamu na jamii nyingine. Kwa kuwa hukumu zilizotolewa katika sūrah hii ni za mwisho, zinawakilisha msimamo wa mwisho kabisa.

Now we will have a brief look at the main topics addressed in the sūrah, particularly the final rulings concerning relations between the Muslim community and other communities. Since the rulings given in this sūrah are the final ones, they represent the ultimate line of action.

Tunahitaji kunukuu hapa yale tuliyoyasema katika Utangulizi wa Sūrah 8 (Juzuu ya 7) kuhusu asili ya mbinu ya Kiislamu ya kutenda. Tunaweza kuelewa hukumu za mwisho za sasa tu kwa kuzingatia zile za awali, za muda. Ingawa hili linaweza kurudiwa katika kitabu hiki, kumbusho la mambo haya kwa hakika ni la manufaa na la muhimu.

We need to quote here what we stated in the Prologue to Sūrah 8 (Volume 7) about the nature of the Islamic method of action. We can only understand the present final rulings in the light of the earlier, provisional ones. Even though this may be repetitive in this book, a reminder of these is certainly both useful and important.

Katika kitabu chake cha thamani Zād al-Ma’ād, Imamu Ibn al-Qayyim ametoa sura yenye kichwa, `Mwendelezo wa Mwongozo wa Mtume ﷺ katika kushughulika na makafiri na wanafiki tangu mwanzo wa utume wake hadi mwisho wa maisha yake`. Hapa chini kuna muhtasari mfupi sana wake:

In his priceless book Zād al-Ma’ād, Imām Ibn al-Qayyim includes a chapter with the title, `The Progress of the Prophet’s Guidance on Dealing with the Unbelievers and the Hypocrites from the Start of His Mission to the End of His Life’. This is given below in a highly summarized form:

Wahyu wa kwanza alilopewa Nabii na Mola wake — utukufu wake hauna mipaka — ulikuwa ni amri yake kwake, "Soma kwa jina la Mola wako aliyemuumba mwanadamu kutokana na tone la damu iliyoganda." (96: 1-2) Hili lilikuwa mwanzo wa unabii wake. Amri aliyopewa ilikuwa ya kusoma ndani ya nafsi yake. Wakati huo, Mwenyezi Mungu hakumwamuru kufikisha chochote kwa yeyote. Baadaye akamteremshia: "Wewe uliyejifunika, simama na uonye!" (74: 1-2) Hii inamaanisha kwamba Mungu alimfanya kuwa nabii kwa kumwambia asome, na akampa utume wake kwa kusema, "Wewe uliyejifunika, simama na uonye!" (74: 1-2) Kisha Mungu alimwamuru amwonye jamaa yake wa karibu. Baadaye akatoa onyo hilo hilo kwa watu wake mwenyewe, kisha kwa makabila ya Waarabu yaliyomzunguka, kisha kwa Waarabu wote, kisha kwa wanadamu kwa ujumla. ﷺ

Katika mwanga wa ufafanuzi huu bora tunaweza kuelewa sababu za hukumu za mwisho zilizoainishwa katika sura hii. Hizi ni pamoja na kuvunjwa kwa mikataba na washirikina, isipokuwa wale ambao mikataba yao ina muda maalum wa kumalizika, mradi tu hawakuvunja mikataba yao wala kushirikiana na wengine dhidi ya Uislamu. Wale waliokuwa na mikataba isiyo na muda, au wasio na mikataba, au waliovunja masharti ya mikataba yao wanapewa kipindi cha neema cha miezi minne, ambacho wako salama wakati wa kipindi hicho. Kipindi hicho cha neema kilipomalizika, walipaswa kukamatwa na kuuawa popote watakapopatikana. Hawakuweza kutembea kwa usalama. Pia tunaelewa hukumu kuhusu kupigana na watu wa wahyi wa awali waliopotoka kutoka dini ya kweli ya Mwenyezi Mungu, mpaka wanyenyekezwe na wakubali kulipa kodi ya utiifu. Tunaelewa hukumu za mwisho kuhusu jihadi dhidi ya wanafiki, pamoja na makafiri, na kuwa wakali kwao, bila kuwaombea maghfira waliokufa wao wala kusimama kwenye makaburi yao. Hukumu hizi zote zinarekebisha hukumu za awali, za muda, zilizotolewa kabla ya kushushwa sura hii. Tunaamini kwamba marekebisho haya sasa yako wazi.

In the light of this excellent exposition we can understand the reasoning behind the final rulings outlined in this sūrah. These include the termination of treaties with idolaters, except for the ones with treaties specifying a term of expiry, provided that they had not violated their treaties or collaborated with others against Islam. Others who had open-ended treaties, or with no treaties, or who had violated the terms of their treaties are given a period of four months grace, during which they are safe. When this grace period was over, they were to be taken and killed wherever they happened to be found. They could not move in safety. We can also understand the rulings about fighting the people of earlier revelations who had deviated from the true divine religion until they are humbled and agreed to pay the submission tax. We understand the final rulings concerning jihād against the hypocrites, together with the unbelievers, and being harsh to them, unwilling to pray for their dead or stand over their graves. All these rulings amend earlier, provisional ones given before the revelation of the present sūrah. We believe that this amendment is now clear.

Hatuwezi kuzungumzia hapa kwa undani hukumu hizi za mwisho, wala hata hukumu za muda, wala mada nyingine zilizoshughulikiwa katika sūrah hii. Yote haya yatakuja kujadiliwa kwa kina tunapofafanua maandiko ya Qur’ani.

We cannot speak here in detail about these final rulings, or even about the provisional ones, or about other topics addressed in this sūrah. All this will come in for detailed discussion as we comment on the Qur’ānic text.

Hata hivyo, ni lazima kufafanua kwamba hukumu hizo za muda hazijafutwa kwa maana kwamba haziwezi tena kutekelezwa katika hali yoyote ambayo jamii ya Waislamu inajikuta ndani yake. Ukweli ni kwamba hali halisi ya kivitendo inayokabiliwa na jamii ya Waislamu katika mazingira, sehemu na nyakati tofauti inaweza kuamua, kupitia juhudi kamili za kielimu na busara, ni hukumu ipi inayofaa zaidi kwa hali, wakati na mahali fulani. Hata hivyo, hatupaswi kusahau hukumu za mwisho ambazo jamii inapaswa kurejea kwazo kila itakapokuwa na uwezo wa kuzitekeleza, kama ilivyokuwa wakati sūrah hii ilipoteremshwa. Hukumu hizi baadaye zilitekelezwa wakati wa futuhāt za Kiislamu, katika kuwashughulikia wote wasioamini na watu wa wahyi wa kale.

Hatimaye, tofauti na sūrah nyingine zote, hii haina kifungu cha kawaida tunachokipata mwanzoni mwa kila sūrah katika nakala asili zilizoandikwa wakati wa `Uthmān.

Finally, unlike all other sūrahs, this one does not have the usual phrase we find at the beginning of each sūrah in the original master copies written at the time of `Uthmān.

Al-Tirmidhī anasimulia kwamba `Abdullāh ibn `Abbās, mmoja wa Maswahaba wa karibu na wenye elimu wa Mtume ﷺ, alisema kwamba alimuuliza `Uthmān ibn `Affān, Khalifa wa tatu ambaye anatambulika kwa ujumla kuwa ndiye aliyeidhinisha ukusanyaji wa maandishi ya Qur'ani kama tuliyonayo leo, kwa nini Sura 8, al-Anfāl, yenye aya chini ya 100, iliwekwa mbele ya Sura 9, al-Tawbah, ambayo ina aya zaidi ya 100, na ambayo, tofauti na sura nyingine, haina usemi wa kawaida wa mwanzo wa "Kwa jina la Mungu, Mwingi wa Rehema, Mwenye Kurehemu"? Aidha, alimuuliza kwa nini Sura 8 ilipangwa pamoja na sura saba ndefu [zinazopatikana mwanzoni mwa Qur'ani].

Al-Tirmidhī reports that `Abdullāh ibn `Abbās, a close and learned Companion of the Prophet, said that he had asked `Uthmān ibn `Affān, the third Caliph who is universally recognized as having authorized the compilation of the Qur’ānic text as we have it today, why Sūrah 8, al-Anfāl, consisting of less than 100 verses, was placed before Sūrah 9, al-Tawbah, which comprises over 100 verses, and which, unlike other sūrahs, does not contain the usual opening phrase of “In the name of God, the Compassionate, the Merciful”? He further enquired of him why Sūrah 8 was grouped with the seven long sūrahs [that appear at the beginning of the Qur’ān]?

`Uthmān alijibu, "Mtume (rehema na amani zimshukie) alikuwa akipokea aya au vifungu kutoka surah kadhaa kwa wakati mmoja. Alikuwa akiwaita waandishi na kuwaagiza kuweka aya fulani mahali maalum katika surah zao husika. Al-Anfāl ilikuwa mojawapo ya surah za mwanzo kushuka Madina, wakati al-Tawbah ilikuwa mojawapo ya za mwisho, lakini maudhui yao yalifanana sana hivi kwamba nilidhani huenda zikawa surah moja. Mtume aliaga dunia bila kufafanua jambo hili mahsusi. Kwa hiyo, niliziweka moja baada ya nyingine bila kuzitenganisha." Taarifa hii ndiyo maelezo yanayokubalika zaidi kwa kuunganishwa kwa surah hizi mbili bila kuzitenganisha kwa mstari wa kawaida wa Kwa jina la Mungu, Mwingi wa Rehema, Mwenye kurehemu. Pia inatupa kauli wazi kwamba mahali pa kila aya katika surah zote na mpangilio wa kuwekwa kwake katika Qur’ān ulifanywa kwa msingi wa maagizo aliyotoa Mtume mwenyewe. Zaidi ya surah moja zinaweza kuwa katika mchakato wa kushuka kwa wakati mmoja. Hivyo, aya moja au zaidi zilipoteremshwa kushughulikia hali fulani au kueleza au kuandaa hukumu thabiti, kulingana na mbinu ya vitendo ya Uislamu na njia yake ya kutenda, Mtume angeagiza aya hizo ziwekwe mahali pake maalum katika surah ambamo zinapaswa kujumuishwa. Hivyo, kila aya ilipewa nafasi yake, na kila surah ilipewa mpangilio wake sahihi.