Kama tulivyokwisha kueleza, mada kuu ya sura hii ni mtihani na dhiki ambazo mara nyingi huwapata watu wa imani. Lengo ni kuwatofautisha waumini na wanafiki kupitia mtihani ambao unaweza kuvumiliwa tu na wale walio na imani thabiti. Jambo hili linaambatana na kuonyesha nguvu za kidunia zinazopinga imani na waumini, ambazo huweka vikwazo vya aina zote mbele yao. Nguvu hizo zinaonekana kuwa dhaifu na zisizo imara. Sura inathibitisha kwamba Mungu atawaangamiza waovu na kuwasaidia wale wanaoonyesha subira na ustahimilivu mbele ya magumu. Hili linapatana na jumbe zote zilizotangulia tangu zama za Nuhu. Bila shaka litabaki kuwa la kweli, kwa kuwa limeunganishwa na ukweli mkuu unaodhihirika katika maumbile ya ulimwengu na katika umoja wa ujumbe wa Mungu.

As we have already explained, the central theme of the sūrah is the test and hardship often encountered by people of faith. The purpose is to distinguish believers from hypocrites through a test that can only be endured by those with firm belief. This is coupled with showing the earthly forces that oppose faith and believers and which place all types of difficulty in their way. These are seen to be weak and flimsy. It confirms that God will destroy the wicked and give support to those who show perseverance and steadfastness in the face of adversity. This is consistent with all past messages since Noah’s time. It will certainly remain true, as it is linked to the great truth reflected in the nature of the universe and in the unity of the divine message.

Sura iliyotangulia ilimalizika kwa amri kwa Nabii na waumini kusoma Kitabu kilichoteremshwa kwake. Walielekezwa pia kudumisha Sala kwa ukawaida kama njia ya kumkumbuka Mungu, na kumtazama Mungu ambaye anajua yote wanayoyafanya.

The previous passage of the sūrah ended with an instruction to the Prophet and the believers to recite the book that was revealed to him. They were further instructed to attend regularly to prayer as a method of God’s remembrance and to watch God who knows all that they do.

Sehemu hii ya mwisho inaendelea kujadili kitabu hiki, pamoja na uhusiano wake na vitabu vilivyoteremshwa zamani, kwa agizo kwa waumini kwamba wasiingie katika mabishano na watu wa wahyi wa awali isipokuwa kwa njia iliyo bora zaidi. Ubaguzi pekee uliowekwa hapa unahusu wale wakosaji miongoni mwao waliobadilisha maandiko yao na kuelekea ushirikina, ambao ni udhalimu dhahiri. Zaidi ya hayo, waumini wanaagizwa kutangaza imani yao katika ujumbe wote uliotangulia na vitabu vyote vya Mwenyezi Mungu, kwani ni kweli na vinathibitisha yale yaliyoteremshwa kwa Mtume Muhammad ﷺ.

This final passage continues its discussion of this book, as also its link with books revealed in the past, with an instruction to the believers not to enter into debates with the people of earlier revelations except in accordance with what is best. The only exception made here refers to the wrongdoers among them who had altered their scriptures and leaned towards idolatry, which is flagrant wrongdoing. Believers are further instructed to declare their belief in all past messages and divine books, as they are true and confirm what was revealed to the Prophet Muhammad (peace be upon him).

Usiwabishanie watu wa Vitabu vya awali isipokuwa kwa namna iliyo bora kabisa, isipokuwa wale wao waliodhulumu, na sema: ‘Tunaamini yale yaliyoteremshwa kwetu, na yaliyoteremshwa kwenu. Mungu wetu na Mungu wenu ni mmoja, na kwake Yeye tunajisalimisha.’ {(Aya ya 46)}

Do not argue with the people of earlier revelations in other than the most kindly manner, except for those of them who are intent on wrongdoing, and say: ‘We believe in that which has been revealed to us, as well as that which has been revealed to you, for our God and your God is one. It is to Him that we submit ourselves.’ (Verse 46)

Ujumbe wa kimungu uliohubiriwa na Nuhu na mitume waliofuatia hadi Nabii wa mwisho, Muhammad ﷺ, (amani iwe juu yao wote), ni ujumbe mmoja na uleule. Ulitolewa na Mungu mmoja kwa kusudi moja, ambalo ni kuwaongoza wanadamu waliopotea warudi kwa Mola wao na kuwaelimisha upya kulingana na njia ya maisha aliyoiweka. Waumini wa ujumbe wowote kati ya hii ni ndugu wa waumini wa ujumbe wote. Wote ni umma mmoja unaomwabudu Mungu Mmoja. Wanadamu, katika vizazi vyote, wamegawanyika katika makundi mawili: waumini, ambao ni kundi la Mungu, na wakanushaji, ambao ni kundi la Shetani. Mgawanyiko huu unavuka wakati na mahali. Kila kizazi cha waumini ni kiungo kimoja tu katika mnyororo mrefu unaoenea kwa karne nyingi.

The divine message preached by Noah and subsequent messengers until the last Prophet, Muhammad, (peace be upon them all), is one and the same message. It was given by one God for one purpose, which is to guide mankind, who have gone astray, back to their Lord and to re-educate them in accordance with the way of life He has laid down. Believers in any of these messages are brethren to the believers in all messages. They are all one community worshipping the One God. Mankind, throughout all generations, has been divided into two groups: the believers, who are God’s party, and the rejecters, who are Satan’s party. This division transcends time and place. Every generation of believers is merely one ring in a long chain stretching over many centuries.

Hii ndiyo kweli kubwa na tukufu inayounda msingi wa Uislamu. Imewekwa katika aya hii ambayo inaweka mahusiano ya kibinadamu katika daraja la juu zaidi kuliko damu, rangi, utaifa, au mabadilishano ya kibiashara. Inayapa mahusiano haya kipimo cha ziada:

This is the great, noble truth that forms the basis of Islam. It is laid down in this verse which puts human relations at a level much higher than that of blood, race, nationality, or commercial exchange. It gives these relations an additional dimension:

ni uhusiano na Mungu unaotegemea imani moja inayovuka rangi, ngozi, utaifa, wakati na mahali. Hii inaacha tu uhusiano wenye nguvu zaidi, ule wa imani.

Wanasema: 'Kwa nini hajateremshiwa miujiza yoyote kutoka juu na Mola wake?' Sema: 'Miujiza iko mikononi mwa Mungu peke yake; mimi ni mwonyaji mwenye kubainisha tu.' (Aya ya 50)

They say: ‘Why have no miraculous signs ever been bestowed upon him from on high by his Lord?’ Say: ‘Signs are in the power of God alone; I am only a plain warner.’ (Verse 50)

Wanachotaka ni miujiza kama ile ambayo Mitume waliotangulia walipewa wakati ubinadamu bado ulikuwa katika utoto wake. Miujiza hiyo hutumika kuwa ushahidi wa mwisho kwa kizazi na jamii iliyoiona tu. Ujumbe huu wa mwisho, hata hivyo, hutoa ushahidi huo kwa kila mtu anayepokea mwito wake hadi mwisho wa maisha ya binadamu. Kwa hiyo, muujiza wake umetolewa kwa njia ya aya za Qur’ān, kitabu cha kimiujiza kilichojaa maajabu. Kinafungua hazina zake kwa vizazi vyote. Kimeundwa na aya ambazo ziko wazi kwa nyoyo za wale waliopewa elimu ya kweli. Wanapozitafakari aya zake, wanatambua kwamba kwa hakika ni ishara za kimiujiza, na wanatambua chanzo ambacho nguvu zake zinatokana nacho.

What they want are miracles like those which earlier messengers were given when humanity was still in its infancy. These serve as final evidence only to the generation and community which sees them. This final message, however, provides such evidence to everyone who receives its call until the end of human life. Therefore, its miracle is given in the form of verses of the Qur’ān, a miraculous book which is full of wonders. It opens its treasures to all generations. It is made up of verses that are clear to the hearts of those gifted with real knowledge. As they reflect on its verses they realize that they are in fact miraculous signs and they recognize the source from which they derive their power.

"Sema: Ishara ziko chini ya uwezo wa Mwenyezi Mungu peke Yake." (Aya ya 50) Yeye huzileta pale zinapohitajika kulingana na mipango Yake Mwenyewe. Si jukumu la Mtume ﷺ wala la mtu yeyote kutoa mapendekezo kwa Mwenyezi Mungu kuhusu kuleta ishara yoyote. Mtume ﷺ anawaambia hili, akieleza kwamba haiendani na adabu na tabia yake kwamba atoe pendekezo kama hilo. "Mimi ni mwonyaji tu wa wazi." (Aya ya 50) Ninaeleza mambo, kufikisha ujumbe wangu na kuwaonya watu. Nikishafanya hayo, kazi niliyopewa itakuwa imekamilika.

“Say: Signs are in the power of God alone.” (Verse 50) He produces them when there is need according to His own plans. It is not for the Prophet or anyone else to make suggestions to God concerning the provision of any sign. The Prophet tells them this, explaining that it is alien to his manners and nature that he should make such a suggestion. “I am only a plain warner.” (Verse 50) I explain things, deliver my message and warn people. When I have done that, the task assigned to me has been fulfilled.

Sura inaendelea kujadili kile ambacho wasioamini hufanya. Inarejelea kuharakisha kwao adhabu ya Mungu, wakati moto wa Jahannamu unapowakaribia:

The sūrah continues its discussion of what the unbelievers do. It refers to their precipitation of God’s punishment, when hell draws close to them:

Wanakupa changamoto ya kuharakisha adhabu yao. Hakika, lau kama si kuwepo muda uliowekwa kwa ajili yake, adhabu hiyo ingekuwa tayari imewajia. Hata hivyo, bila shaka itawajia ghafla, nao hawatatambua. Wanakupa changamoto ya kuharakisha adhabu; lakini hakika Jahannamu imehakikishwa kuwazunguka makafiri. [Itakuwa] siku ambayo adhabu itawafunika kutoka juu yao na kutoka chini ya miguu yao. Ndipo Yeye atasema: "Onjeni sasa [matokeo ya] yale mliyokuwa mkitenda." (Aya 53-55)

They challenge you to hasten their punishment. Indeed, had not a term been set for it, that punishment would have already come upon them. Still, it will most certainly come upon them of a sudden, and they will be taken unawares. They challenge you to hasten the punishment; but indeed hell is bound to encompass the unbelievers. [That will be] on the day when suffering will overwhelm them from above them and from beneath their feet. He will then say: ‘Taste now [the result of] your own doings.’ (Verses 53-55)

Makafiri walisikia maonyo lakini hawakuweza kuelewa hekima ya Mungu katika kuwapa muda wa kutafakari hali zao. Kwa sababu hiyo, walimpa changamoto Mtume ﷺ wakimtaka aharakishe adhabu yao. Mungu mara nyingi huwapa watu muda ili wakosaji waendelee na njia zao za uovu na kiburi. Pia huwajaribu waumini ili wazidi kuimarika katika imani na subira. Zaidi ya hayo, wale wasioweza kusimama imara wanapokumbana na mtihani huwaacha safu za waumini. Pia huwapa muda ili wale ambao Yeye anajua kuwa wana wema mioyoni mwao wautambue ukweli, warekebishe njia zao na wakubali uongozi wake; la sivyo, watoto wao wenyewe wanaweza kukua kama waumini wanaomwabudu Yeye peke yake, ingawa baba zao walikuwa wamepotea na kukosea njia. Au Yeye anaweza kuwaacha kwa muda kwa sababu nyingine ya Kwake.

The unbelievers heard the warnings but could not understand God’s wisdom in allowing them time to consider their positions. Hence, they challenged the Prophet to hasten their punishment. God often allows people time so that the wrongdoers continue their wicked and arrogant ways. He also tests the believers so that they grow stronger in faith and perseverance. Moreover, those who cannot remain steadfast when exposed to a test abandon the believers’ ranks. He also allows them time so that those of them whom He knows to have goodness in their hearts recognize the truth, mend their ways and accept His guidance; or else, their own offspring may grow up as believers worshipping Him alone even though their fathers were errant and misguided. Or He may leave them a while for some other purpose of His.

Sura inawaacha makafiri wasiojali katika tukio hili la mateso, ambalo linawazunguka kutoka juu na chini ya miguu yao. Kisha inageukia kuwaelekea waumini wanaoteseka kwa kuudhiwa na makafiri, ambao wanalenga kuwazuia kumwabudu Mungu. Inawaambia wajaribu kukimbia udhalimu ili waweze kutekeleza imani yao kwa kweli. Hili linatolewa kwa namna ya wito wa upendo unaogusa moyo.

The sūrah leaves careless unbelievers in this scene of suffering, one which engulfs them from above and from under their feet. It moves on to address the believers who suffer persecution at the hands of the unbelievers, who aim to prevent them from worshipping God. It tells them to try to flee from persecution so that they can truly practise their faith. This is given in the form of a loving address that touches one’s heart:

Enyi waja wangu mlioamini! Hakika ardhi yangu ni pana, basi niabuduni Mimi peke yangu. Kila nafsi itaonja mauti. Kisha kwetu Sisi mtarejeshwa. Wale walioamini na kutenda mema, Tutawapa makazi ya juu peponi, yenye mito ipitayo chini yake, watadumu humo milele. Amelipwa vyema wale wanaostahimili, na ambao wanamtegemea Mola wao Mlezi. Viumbe hai wangapi wasioweza kubeba riziki zao! Mwenyezi Mungu ndiye anayewaruzuku wao na nyinyi. Naye ndiye Msikivu, Mjuzi. (Aya 56-60)

You servants of Mine who have believed! Spacious is My earth: worship Me alone, then. Every soul shall taste death. Then to Us you all must return. Those who believe and do righteous deeds We shall certainly lodge in lofty mansions in paradise through which running waters flow, therein to abide. Excellent is the reward of those who strive, those who are patient in adversity and in their Lord place their trust. How many a living creature is there that does not bear its sustenance! It is God who provides for them and for you. He alone hears all and knows all. (Verses 56-60)

Muumba wa nyoyo hizi, anayejua hisia zao zote, mawazo yao ya kupita, mitazamo na fikra zao, anawasemesha kwa upendo, akiwaalika wahame kwa ajili ya imani yao: "Enyi waja wangu walioamini." Maneno haya, tangu mwanzo kabisa, yanawapa hisia ya hadhi yao ya kweli, yakiwaunganisha na Mola wao: "Waja Wangu!" Huu ndio mguso wa kwanza wa kujali, na wa pili unahisiwa katika yanayofuata: "Ardhi yangu ni pana." Ninyi ni waja Wangu, na hii ni ardhi Yangu, iliyo pana na inayoweza kuwatosheleza kwa raha. Basi ni nini kinachowazuia katika mahali penye uadui ambapo mnadhulumiwa na kuteswa kwa sababu ya imani yenu, na ambapo hamuwezi kumwabudu Mungu kwa uhuru? Ondokeni mahali hapa pembamba na penye vikwazo, mkatafute mahali pengine katika ardhi Yangu pana, mpate kufurahia uhuru wa kuabudu: "Ardhi yangu ni pana, basi niabuduni Mimi peke yangu." (Aya ya 56)

The Creator of these hearts who knows all their feelings, fleeting thoughts, perceptions and ideas addresses them with love, inviting them to emigrate for the sake of their faith: “You servants of mine who have believed.” These words, right from the outset give them a feeling of their true status, linking them to their Lord: Servants of Mine!’ This is the first caring touch, while the second is felt in what comes next: “Spacious is My earth.” You are My servants, and this is My earth, which is spacious and can comfortably accommodate you. What keeps you, then, in a hostile place where you are oppressed and persecuted on account of your faith, and where you cannot worship God in freedom? Leave this narrow and restricted place and find somewhere else in My spacious earth, to enjoy freedom of worship: “Spacious is My earth: worship Me alone.” (Verse 56)

Baada ya raundi fupi pamoja na waumini, sūrah kisha inarudi kwenye mgongano wazi katika msimamo na dhana za wasioamini. Wanakiri kwamba ni Mungu aliyeumba mbingu na ardhi, aliyezifanya jua na mwezi zitii, anayeleta mvua na kuihuisha ardhi baada ya kufa kwake. Wanajua maana ya yote haya katika kuwapa riziki yao, kwa wingi au kwa kiasi kidogo. Wanamgeukia Mungu peke yake wanapokuwa katika hali ya hofu. Hata hivyo, licha ya yote haya, wanamshirikisha Mungu na washirika, wanawatesa wale wanaomwabudu Yeye peke yake, na wanajaribu kuwageuza na kuwaondoa katika imani yao iliyonyooka. Hawajali neema ya Mungu. Ni Yeye aliyewapa maisha ya usalama katika jirani ya Msikiti wake Mtukufu, ambapo wao wenyewe ndio wenye hatia ya kuwadhulumu kidini.

Having completed a short round with the believers, the sūrah then picks up again the clear contradiction in the unbelievers’ position and concepts. They acknowledge that it is God who has created the heavens and the earth, made the sun and the moon subservient, causes rain and quickens the earth after it has been dead. They know what all this involves in providing sustenance for them, either in abundance or small measure. They turn to God alone for help when they are in a situation of fear. Yet in spite of all this, they associate partners with God, persecute those who worship Him alone and try to turn them away from their straightforward faith. They are oblivious to God’s grace. It is He who has given them a life of security in the neighbourhood of His Sacred Mosque where they themselves are guilty of religious oppression.

Kama ungewauliza: "Ni nani aliyeumba mbingu na ardhi, na kuzifanya jua na mwezi viwe chini ya sheria Zake?" bila shaka watajibu:

If you were to ask them: ‘Who is it that has created the heavens and the earth, and made the sun and the moon subservient [to His laws]?’ they will be sure to answer:

‘Mungu.’ Basi akili zao zimepotoka kiasi gani! Ni kweli Mungu ndiye anayemkunjulia riziki kwa wingi au kumpunguzia, kwa yeyote amtakaye miongoni mwa waja wake. Mungu anajua kila kitu. Ukiwauliza: ‘Ni nani anayeteremsha maji kutoka mbinguni, akaihuisha ardhi baada ya kufa kwake?’ hakika watajibu: ‘Mungu.’ Sema: Sifa njema zote ni za Mungu peke yake! Lakini wengi wao hawana akili. Maisha ya dunia hii ni burudani na mchezo tu. Maisha ya Akhera ndiyo maisha ya kweli, lau wangejua. Wanapopanda merikebuni, humwomba Mungu wakimtakasia dini yao Yeye peke yake; lakini mara tu anapowafikisha salama nchi kavu, huanza kumshirikisha na Yeye, na hivyo huonyesha kutokushukuru kwao kwa yale Tuliyowapa, na huendelea kufurahia maisha yao ya kidunia. Hivi karibuni watajua [ukweli]. Je, hawaoni kwamba Sisi tumefanya ni haram salama, ilhali watu wanachukuliwa kutoka kila upande wao? Je, basi wataendelea kuamini yaliyo batili na kuzikataa neema za Mungu? Nani aliye dhalimu zaidi kuliko yule anayezua uwongo juu ya Mungu, au anayekanusha haki inapomfikia? Je, Jahannamu si makazi yanayowafaa wakafiri? (Aya 61-68)