Sura hii, Muhammad, iliteremshwa Madina. Pia inajulikana kwa jina jingine, al-Qitāl, lenye maana ya ‘Kupigana’. Jina hili la pili linafaa sana kwa sababu kupigana ndio mada ya sura hii, kunatoa picha zake nyingi na kuipa mdundo wake wa kipekee. Inaanza kwa maelezo ya hali halisi ya makafiri na ya waumini, ambayo yanachukua sura ya shambulio la kimaadili dhidi ya wa kwanza na sifa ndefu kwa wa pili. Maana iliyo wazi ni kwamba Mungu ni adui wa makafiri na mlinzi wa wale walio na imani. Zaidi ya hayo, hili ni jambo la kweli mbele ya Mungu. Hivyo, mwanzo wa sura hii unatumika kama tangazo la vita la Mungu dhidi ya maadui zake wanaopinga dini yake: “Wale waliokufuru na kuwazuia wengine kwenye njia ya Mungu, Yeye atabatilisha matendo yao. Na wale walioamini na kutenda mema, na wakaamini yaliyoteremshwa kwa Muhammad, kwani hayo ni ukweli kutoka kwa Mola wao, Yeye atawaondolea maovu yao na kuwatengenezea hali njema. Hii ni kwa sababu makafiri wanafuata batili, na wale walioamini wanafuata haki itokayo kwa Mola wao. Hivyo ndivyo Mungu anavyowawekea watu kanuni zao za mwenendo.” (Aya 1-3)

This surah, Muhammad, was revealed in Madinah. It also goes by another name, al-Qitdl, meaning ‘Fighting. This secondary title is very apt because fighting is the surah's subject matter providing most of its images and giving it its distinctive beat. It begins with an explanation of the true nature of both the unbelievers and the believers which takes the form of a moral attack on the former and a monologue of praise of the latter. The clear implication is that God is the enemy of the unbelievers and the protector of those who have faith. Furthermore, this is a true fact in Gods sight. Thus, the opening of the surah serves as a declaration of war by God against His enemies who are hostile to His faith: “ Those who disbelieve and debar others from God's path will have their deeds brought to nothing by Him, whereas those who have faith and do righteous deeds, and believe in what has been revealed to Muhammad, for it is indeed the truth from their Lord - He will forgive them their bad deeds and bring them to a happy state. This is because the unbelievers follow falsehood, whereas those who believe follow the truth from their Lord. Thus does God lay down for mankind their rules of conduct.” (Verses 1-3)

Mara tangazo hili la vita dhidi ya wasioamini linapotolewa, amri thabiti na yenye nguvu hutolewa kwa waumini kujiunga na vita hivi dhidi yao. Amri hii inafuatwa na muhtasari wa kanuni zinazotumika kwa mateka wa vita mara tu vita vya umwagaji damu vinapokwisha: "Basi mtakapokutana na wasioamini vitani, pigeni shingo zao. Kisha mtakapokwisha kuwashinda kabisa, wafungeni kwa nguvu. Baadaye, waachilieni huru, ama kwa neema au kwa fidia, hadi vita itakapoweka chini mzigo wake." (Aya ya 4) Kwa amri hii kumeongezwa maelezo kuhusu lengo la kupigana na kuwatia moyo waumini kujiunga nayo na kutenda mema, pamoja na ahadi ya heshima kwa wale watakaoanguka kama mashahidi. Ahadi nyingine ya msaada inatolewa kwa wale watakaojiunga na mapigano kwa kuunga mkono sababu ya Mwenyezi Mungu, pamoja na nyongeza ya kauli inayofafanua wazi kwamba wasioamini wataangamizwa na matendo yao yatakuwa bure.

Once this declaration of war against the unbelievers is made, an express, resounding order is given to the believers to join this war against them. This order is followed by an outline of the rules that apply to captives of war once the bloody battle is over: “Now when you meet the unbelievers in battle, smite their necks. Then when you have thoroughly subdued them, bind them firmly. Thereafter, set them free either by an act of grace or against ransom, until war shall lay down its burden.” (Verse 4) Added to this order is an explanation about the purpose of fighting and encouragement to the believers to join with it and do well, and a promise of honour for those who fall as martyrs. A further promise of help is given to those who join the fighting in support of Gods cause, with an added rejoinder making clear that the unbelievers will be destroyed and their deeds will come to nothing:

Ndivyo ilivyo. Lau Mwenyezi Mungu angelitaka, angeliwaadhibu Yeye mwenyewe, lakini ni mapenzi Yake kukujaribuni nyinyi kwa nyinyi.

“ Thus [shall it be]. Had God so willed, He could have punished them Himself, but it is His will that He tests you all by means of one another.

Na kwa wale wanaouawa katika njia ya Mungu, Yeye hatapoteza vitendo vyao kamwe. Atawaongoza, na kuwapa hali njema, na atawaingiza Peponi ambayo ameshaiwajulisha. Enyi mlioamini! Mkiisaidia dini ya Mungu, Yeye atakusaidieni na kuzifanya hatua zenu kuwa imara; lakini kwa wale waliokufuru, wanakabiliwa na maangamizi, kwani Yeye atavifanya vitendo vyao kuwa bure. Hii ni kwa sababu wanachukia yale aliyoyateremsha Mungu, na hivyo Yeye anavifanya vitendo vyao kupotea.” (Aya 4-9)

And as for those who are slain in God's cause, never will He let their deeds go to waste. He will grant them guidance, and bring them to a happy state, and will admit them to the Garden He has already made known to them. Believers! If you support [the cause of] God, He will support you and will make your steps firm; but as for the unbelievers, ill fortune awaits them as He will bring their deeds to nothing. This is because they hate what God has bestowed from on high, and thus He causes their deeds to go to waste.” (Verses 4-9)

Onyo kali linatolewa kwa makafiri, pamoja na tamko kutoka kwa Mwenyezi Mungu kuhusu ulinzi wake kwa waumini. Makafiri, hivyo, watapoteza kila kitu; watabaki dhaifu na bila msaada kutoka upande wowote: "Je, hawajasafiri katika ardhi wakaona ilikuwa nini mwisho wa wale waliokuwa kabla yao? Mwenyezi Mungu aliwaangamiza kabisa. Hatima kama hiyo inawangoja makafiri. Hii ni kwa sababu Mwenyezi Mungu huwalinda waumini, ilhali makafiri hawana yeyote wa kuwalinda." (Aya 10-11) Onyo jingine linamlenga hasa mji ulioyafukuza Mtume ﷺ: "Ni miji mingapi yenye nguvu zaidi kuliko mji wako huu ulioyafukuza, Sisi tumeiangamiza, nao hawakuwa na yeyote wa kuwasaidia." (Aya 13)

A strong warning is issued to the unbelievers, coupled with a declaration from God about His protection of the believers. The unbelievers will, thus, lose all; they will remain weak and lack support from any quarter: “Have they never travelled through the land and seen what was the end of those who lived before their time? God destroyed them utterly. A similar fate awaits the unbelievers. This is because God protects the believers, while the unbelievers have no one to protect them.” (Verses 10-11) A further warning singles out the city which drove the Prophet out: “How many cities of greater power than this your city which has driven you out have We destroyed, and they had none to help them.” (Verse 13)

Baada ya kuanza kwa shambulizi kali dhidi ya makafiri, sura inaendelea kwa mjadala mpana kuhusu imani na kufuru, ikieleza hali za waumini na makafiri, both katika dunia hii na katika maisha ya Akhera. Inatofautisha kati ya starehe ya muumini ya vitu vizuri na jinsi makafiri wanavyofurahia starehe za dunia hii kwa namna isiyotofautiana na ile ya wanyama: "Hakika Mwenyezi Mungu atawaingiza wale walioamini na kutenda mema katika mabustani yanayopita chini yake mito, ilhali wale waliokufuru wanastarehe na kula kama wanyama wanavyokula; na Moto ndio makao yao" (Aya ya 12). Inaeleza kile waumini watakachokunywa peponi: maji safi, maziwa ambayo ladha yake haijabadilika, divai tamu na asali safi iliyochujwa. Vinywaji hivi ni vingi sana hata vinatiririka kama mito. Zaidi ya hayo, wana matunda ya kila aina kwa wingi, pamoja na msamaha wa Mwenyezi Mungu na radhi Yake juu yao. Kisha linaongezwa swali la kejeli: "Je, wanaweza kulinganishwa na wale watakaodumu motoni na kupewa kinywaji cha maji yanayochemka yanayokata matumbo yao?" (Aya ya 15).

Having opened with such a strong attack on the unbelievers, the surah adds a varied discourse on faith and unbelief, describing the states of the believers and the unbelievers both in this world and in the life to come. It distinguishes between a believer’s enjoyment of goodly things and the way unbelievers enjoy the pleasures of this world in a way that does not differ from that of cattle: “God will indeed admit those who believe and do righteous deeds into gardens through which running waters flow, while those who disbelieve will enjoy their life [in this world] and eat as cattle eat; but the fire shall be their abode” (Verse 12) It describes what the believers will drink in heaven, variously pure water, milk with unaltered taste, delightful wine and pure, clarified honey. These drinks are so plentiful that they flow like rivers. Moreover, they have plenty of every type of fruit, together with God’s forgiveness and His being pleased with them. A rhetorical question is then added: “Are they to be compared to those who are to abide in the fire and be given a drink of scalding water that tears their bowels?' (Verse 15)

Duru hii ya kwanza katika vita vinavyoendelea milele kati ya waumini na makafiri imekwisha, na sura inaanza duru nyingine kuhusu wanafiki ambao, pamoja na Mayahudi wa Madinah, walikuwa tishio kwa jamii ya Waislamu. Tatizo walilolileta halikuwa dogo kuliko lile la washirikina waliokuwa wakipigana vita vya wazi dhidi ya Uislamu kutoka Makka na maeneo yake ya karibu. Matukio ambayo sura inayarejelea yanaonyesha kwamba inazungumzia kipindi kilichofuata Vita vya Badr lakini kabla ya Vita vya Khandaq (Ahzab).¹ Vita hivyo vya mwisho vilileta kushindwa vibaya kwa Mayahudi na pigo kubwa kwa wanafiki, kama ilivyoelezwa katika tafsiri yetu ya Sura ya 33, Juzuu ya XIV.

This first round in the ever-raging battle between the believers and the unbelievers over, the surah starts another round with the hypocrites who, together with the Jews in Madinah, represented a danger to the Muslim community. The problem they posed was no less serious than that of the idolaters who were waging open war on Islam from Makkah and its surrounding areas. The events to which the surah refers suggest that it talks about the period that followed the Battle of Badr but prior to the Encounter of the Moat.1 The latter heralded a crushing defeat for the Jews and a serious setback for the hypocrites, as explained in our commentary on Surah 33, Volume XIV.

Marejeo ya wanafiki yametolewa kwa mtindo uleule wa kukabiliana na kupigana kama sehemu nyingine za sura hii. Hili linaonekana tangu mara yao ya kwanza kutajwa, ambapo wanaelezwa kuwa hawana akili wanapoketi mbele ya Mtume, na katika maoni yanayowaeleza kuwa wamepotea mbali, wakifuata matamanio yao: "Miongoni mwao kuna wanaokusikiliza, lakini mara tu wanapotoka mbele yako husema kwa dharau kwa wale waliopewa elimu: 'Ni nini alichosema sasa hivi?' Hao ndio ambao Mwenyezi Mungu ameziziba nyoyo zao, nao wanafuata matamanio yao." (Aya ya 16) Wanaonywa kuwa Saa ya Kiyama bila shaka itakuja, na kisha hawataweza hata kupata mawaidha: "Je, wanangojea Saa ije kuwafikia ghafla? Dalili zake zimekwisha kuja; lakini itakapowafikia, ni faida gani watakayopata kwa kukumbuka kwao?" (Aya ya 18)

References to the hypocrites are made in the same confrontational and fighting manner as the rest of the surah. This is noticeable right from their first mention, which describes how they are absent minded when they sit with the Prophet and its comment that describes them as being far astray, following their desires: “Some of them listen to you, but no sooner do they leave your presence than they [scornfully] say to those endowed with knowledge: 'What is it that he said just now?' Such are the ones whose hearts God has sealed, and who follow their desires." (Verse 16) They are warned that the Last Hour will inevitably come, and, then, they will not even be able to take heed: "Are they waiting for the Last Hour to come upon them of a sudden? Its portents have already come; but once it has arrived, what benefit will it then be to them if they take heed?' (Verse 18)

Sura kisha inaeleza hofu yao walipokabiliwa na amri ya wazi ya Qur'ani ya kupigana. Walijifanya waumini, na hapa tunaona jinsi sura inavyofanya wazi tofauti kati yao na waumini wa kweli: "Na wale walioamini husema: 'Laiti ingeteremshwa sura.' Lakini sura iliyo wazi maana yake inapoteremshwa, na kutajwa vita ndani yake, unawaona wale walio na ugonjwa moyoni wakikutazama kama mtu anayekaribia kuzimia kwa hofu ya mauti." (aya 20) Wakati wakihimizwa kumtii Mwenyezi Mungu na Mtume wake, na kuwa wakweli na imara, sura inalaani mwenendo wao na kutangaza vita dhidi yao.

The surah then describes their panic when they are confronted with an express Qur’anic order to fight. They have pretended to be believers, and here we see how the surah makes abundantly clear the difference between them and true believers: “ The believers say: 'Would that a surah had been revealed.’ Yet when a surah of clear import is revealed, and fighting is mentioned in it, you see those who are sick at heart staring at you like one who is about to faint for fear of death." verse 20) While they are urged to obey God and His messenger and to be truthful and firm, the surah condemns their behaviour and declares war against them.

Wameondolewa katika rehema ya Mungu: "Ingekuwa bora zaidi kwao kutii na kusema neno linalofaa. Zaidi ya hayo, pale vita vitakapoamuliwa, itakuwa bora kwao kuwa waaminifu kwa Mungu. Je, ikiwa mtageuka sasa, mnatarajiwa kueneza uharibifu katika ardhi na kuvunja udugu wenu wa damu? Ni watu kama hao ambao Mungu huwakataa, akiwafanya viziwi na vipofu." (Sura ya 47, aya 20-23)

They are expelled from God’s mercy: "Far better for them would be obedience and an appropriate word. Moreover, when fighting is decided upon, it is better for them to be true to God. If you turn away now, is it to be expected of you that you will spread corruption in the land and break your ties of kinship? It is such as these whom God rejects, leaving them deafand blind." verses 20-23)

Njama za wanafiki zimefichuliwa: wanawasikiliza Shetani, wanajifanya marafiki wa Mayahudi, na wanapanga njama pamoja nao dhidi ya waumini. Kwa hiyo, wanaonywa juu ya adhabu itakayowapata wakati wa kufa kwao. Pia wanaonywa juu ya kufedheheshwa ndani ya jamii ya Kiislamu ambayo wanajifanya kuwa wao ni sehemu yake, ilhali kwa kweli si sehemu yake. Badala yake, wanapanga njama dhidi yake: "Wale waliogeuka kisogo baada ya kuwa wameshapewa uongofu, Shetani amewapamba na kuwapa matumaini ya uongo. Hiyo ni kwa sababu wao wanawaambia wale wanaochukia yale aliyoyateremsha Mwenyezi Mungu, 'Tutakuwa tukikutii katika baadhi ya mambo,' lakini Mungu anajua siri zao za njama. Itakuwaje hali yao watakapowachukua Malaika na kuwafisha, wakiwapiga nyuso zao na migongo yao? Hiyo ni kwa sababu wanafuata yale yanayoleta ghadhabu ya Mungu, na wanachukia yale yanayomridhisha. Kwa hivyo, hakika atafanya amali zao zote kuwa bure. Je, wale walio na maradhi mioyoni mwao wanadhani kwamba Mungu hatafichua chuki yao kamwe? Kama tungetaka, tungewaonyesha kwako, nawe ungewatambua kwa alama zao; lakini hakika utawatambua kwa mtindo wa maneno yao. Mungu anajua yote mnayoyafanya. Hakika tutawajaribu ili kuona ni nani miongoni mwenu wanaojitahidi na kubaki imara; na tutapima ukweli wa madai yenu."(Aya 25-31)

The hypocrites’ schemes are exposed: they listen to Satan and befriend the Jews and conspire with them against the believers. Therefore, they are warned about torture that would be inflicted on them at the point of death. They are also warned about exposure within the Muslim community to which they pretend to belong when they are not really part of it. On the contrary, they scheme against it: “ Those who turn their backs after guidance has been given to them are seduced by Satan who fills them with false hopes. That is because they say to those who abhor all that God has revealed, 'We will obey you in some matters, ’ but God knows all their secret schemes. How will they feel when the angels gather them in death, striking their faces and their backs? That is because they follow what incurs God's anger, and hate what pleases Him. Therefore, He will surely make all their deeds come to nothing. Do those who are sick at heart assume that God will never bring their malice to light? Had We so willed, We could have pointed them out to you, and you would have recognized them by their marks; but you will most certainly recognize them by the tone of their speech. God knows all that you people do. Most certainly We shall put you to the proof to see who of you strive hard and remain firm; and We shall test the truth of your assertions. ” (Verses 25-31)

Raundi ya tatu na ya mwisho ya sura hii inarejea tena shambulio dhidi ya wasioamini miongoni mwa Quraysh na Mayahudi: "Hakika wale waliokufuru na kuwazuia watu na njia ya Mwenyezi Mungu, na wakachukua msimamo wa uadui dhidi ya Mtume baada ya kuwa wameshaona nuru ya uongofu, hawawezi kwa njia yoyote kumdhuru Mwenyezi Mungu; lakini Yeye atazifanya kuwa bure kabisa amali zao." (Aya ya 32) Inawaonya waumini wasiingie katika mitego ileile waliyoingia adui zao: "Enyi mlioamini, mtiini Mwenyezi Mungu na mtiini Mtume, wala msiharibu amali zenu. Hakika wale waliokufuru na kuwazuia watu na njia ya Mwenyezi Mungu, kisha wakafa hali ya kuwa ni makafiri, hao Mwenyezi Mungu hatawasamehe." (Aya ya 33-34) Wanahimizwa kubaki imara wakati wa vita: "Basi msiwe dhaifu wala msiombe suluhu. Ninyi ndio mlio juu, na Mwenyezi Mungu yuko pamoja nanyi. Hatazipoteza kamwe amali zenu." (Aya ya 35)

The surah's third and final round again takes up the attack against the unbelievers from among the Quraysh and the Jews: “ Those who disbelieve and debar others from the path of God, and take a hostile stand against the Prophet after they have seen the light of guidance, can in no way harm God; but He will surely make all their deeds come to nothing." (Verse 32) It warns the believers against falling into the same traps as their enemies: “Believers, obey God and obey the messenger, and do not let your deeds come to nothing. Those who disbelieve and debar others from the path of God, and in the end die unbelievers shall not be granted forgiveness by God." (Verses 33-34) They are encouraged to remain firm during the fight: “ Therefore, do not lose heart or sue for peace. It is you who have the upper hand, and God is with you. He will never let your deeds go to waste." (Verse 35)

Maisha ya dunia hii yanaonyeshwa kuwa ni ya kitu kisicho na thamani. Waumini wanahimizwa kutumia sehemu ya mali yao kuunga mkono sababu ya Mwenyezi Mungu. Hawakusudiwi kutoa kila kitu walicho nacho; Mungu anajua tabia ya kibinadamu ya waja Wake, na kwamba wangeona ni vigumu mno kufanya dhabihu kama hiyo endapo wangeombwa kufanya hivyo: “Maisha ya dunia hii ni mchezo na burudani tu, lakini mkiamini na kumcha Mungu, Yeye atakupeni ujira wenu. Hatakuombeni mali yenu yote. Lau angelikuombeni yote na kuwabana sana, mngeonyesha ubahili, na Yeye angeyatoa wazi uovu wenu." (Aya 36-37) Sura inahitimishwa kwa onyo kwa Waislamu, endapo watakuwa wabahili, wasiokuwa tayari kutumia sehemu ya mali yao kwa sababu ya Mwenyezi Mungu: “Mnaitwa kutoa katika njia ya Mungu, lakini miongoni mwenu wapo watakaokuwa wabahili. Yeyote anayekuwa bahili [katika njia ya Mungu] ni bahili kwa nafsi yake mwenyewe. Mungu ndiye chanzo cha utajiri wote, ilhali nyinyi ndio wenye kuhitaji. Mkigeuka, Yeye atakuleteeni watu wengine badala yenu, nao hawatakuwa kama nyinyi." (Aya 38)

The life of this world is shown to be trivial. Believers are urged to spend some of their money to support Gods cause. They are not meant to give away all they have; God knows their human nature and that they would find it too difficult to make such a sacrifice should it be asked of them: “ The life of this world is but play and amusement, but if you believe and are God fearing, He will grant you your reward. He does not ask you to give up all your possessions. If He were to ask you all and press you hard, you would grow tight-fisted, and He would bring your malice to light." (Verses 36-37) The surah concludes with a note of warning to the Muslims, should they be niggardly, unwilling to spend some of their money for Gods cause: “ You are called upon to give in God's cause, but some among you will turn out to be niggardly. Whoever h niggardly [in God's cause] is niggardly towards himself. God is the source of all wealth, whereas you are the ones in need. If you turn away, He will substitute other people for you, and they will not be like you." (Verse 38)

Hali ya vita huipaka sura hii rangi tangu mwanzo hadi mwisho; ni sifa inayojitokeza katika kila sehemu yake. Mwisho wa aya zake unasikika kama milio ya mabomu mazito. Mwisho huo unapopewa sauti laini, huonekana kama panga zilizochorwa angani. Picha ambazo sura hii inachora ni ngumu kama maneno yanayoziwasilisha. Inapozungumzia mapigano halisi, sura inasema: “mtakapokutana na makafiri vitani, basi piga shingo zao.” (Aya ya 4) Kuuawa kwenyewe na kuchukuliwa kwa mateka kunaelezwa kwa picha kali: “Basi mtakapokwisha kuwashinda kabisa, basi wafungeni kamba kwa nguvu” (Aya ya 4) Lawama dhidi ya makafiri zinaelezwa kwa maneno yenye nguvu vilevile: “Ama makafiri, watapata maangamizi, naye atazifanya amali zao kuwa bure” (Aya ya 8) Hatima ya jamii zilizotangulia nayo imeandikwa kwa namna yenye mvuto mkubwa, kwa maneno na kwa maana zake: “Mungu aliwaangamiza kabisa.

The air of battle colours the surah from start to finish; it is characteristic of its every section. The ending of its verses sound like heavy bombardments. When such endings are given a softer tone, they seem like swords branded in the air. The images the surah draws are as hard as the words expressing them. When referring to actual fighting, the surah says: “when you meet the unbelievers in battle, smite their necks.” (Verse 4) The actual killing and the taking of prisoners is described graphically: “ Then when you have thoroughly subdued them, bind them firmly” (Verse 4) The condemnation of the unbelievers is expressed in equally powerful words: “As for the unbelievers, ill fortune awaits them as He will bring their deeds to nothing” (Verse 8) The fate of earlier communities is also documented in a highly resounding way, both in words and connotations: “God destroyed them utterly.

Hali kadhalika inawangoja wasiomwamini.” (Aya ya 10) Wasiomwamini wanapoteswa motoni, wanaonyeshwa kuwa "wanapewa maji ya moto yanayokata matumbo yao" (Aya ya 15). Vilevile, hali ya hofu kuu inayowakumba wanafiki inaelezwa kwa msisitizo mkubwa: "utawaona wale walio na maradhi moyoni wakikutazama kama mtu aliye karibu kuzimia kwa hofu ya kifo." (Aya ya 20) Hata onyo la upole kwa waumini dhidi ya kugeuka mbali linatolewa kwa namna ya tishio kali: "Mkigeuka mbali, Yeye atawabadilisha na watu wengine, nao hawatakuwa kama ninyi" (Aya ya 38).

A similar fate awaits the unbelievers.” (Verse 10) As they are made to suffer in hell the unbelievers are shown as being “given a drink of scalding water that tears their bowels” (Verse 15) Likewise, the state of panic that overtakes the hypocrites is drawn intensely: “you see those who are sick at heart staring at you like one who is about to faint for fear of death.” (Verse 20) Even the gentle warning to the believers against turning away is given in the form of a decisive threat: “If you turn away, He will substitute other people for you, and they will not be like you” (Verse 38)

Hivyo tunaona mshikamano kamili ukienea katika sura nzima, katika mada yake, picha zake, maana zake za ziada na mdundo wake.

Thus we see perfect harmony permeating the surah-, its subject matter, images, connotations and rhythm.