Sura sasa inajadili mtazamo wao kwa Nabii ﷺ na ujumbe wake wa kweli, ikithibitisha ukweli wa wahyi kama ilivyokwisha thibitisha ukweli wa Umoja wa Mungu.
The surah now discusses their attitude towards the Prophet and his true message, establishing the truth of revelation as it has already established the truth of God’s oneness:
Wakati aya zetu zinaposomwa kwao waziwazi, wale waliokufuru husema kuhusu haki inapowafikia: "Hii ni uchawi wa wazi." Je, wanasema: "Ameizua mwenyewe"? Sema: "Ikiwa nimeizua, basi hamtaweza kunisaidia chochote mbele ya Mwenyezi Mungu."
Whenever Our revelations are recited to them in all their clarity, the unbelievers describe the truth when it is delivered to them: 'This is plain sorcery. ’ Do they say: 'He has invented it himself? Say: 'If I have invented it, you cannot be of the Least help to me against God.
Yeye anajua kikamilifu yale mnayosemezana kuhusu hilo. Inatosha Yeye kuwa shahidi kati yangu na nyinyi. Yeye ndiye Mwingi wa Maghfira, Mwenye Rehema tele.
Sema: "Mimi si wa kwanza miongoni mwa Mitume wa Mwenyezi Mungu. Sijui atakalofanywa mimi wala nyinyi. Ninafuata tu yale yanayofunuliwa kwangu. Mimi ni mwonyaji tu aliye wazi." Sema: "Je, mmefikiria?
He is fully aware of what you say amongst yourselves about it. Sufficient is He as a witness between me and you. He is Much-Forgiving, Ever- Merciful. Say: 'I am not the first of God's messengers. I do not know what will be done with me or with you. I only follow what is being revealed to me. I am only a plain warner. Say: 'Have you thought:
Je, itakuwaje ikiwa Qur'an hii kweli inatoka kwa Mungu nawe ukaikataa? Je, itakuwaje ikiwa shahidi kutoka miongoni mwa Wana wa Israeli atashuhudia ulinganifu wake [na maandiko ya awali], naye akaamini ndani yake, huku wewe ukijivuna kwa kiburi chako? {Hakika Mungu hawaongozi watu madhalimu.} Wale waliokufuru wanawaambia wale walioamini: "Kama huu [ujumbe] ungekuwa na manufaa yoyote, watu hawa wasingetutangulia kuukubali." {Kwa kuwa wao hawataki kuongozwa nao, watasema daima: "Huu ni uongo wa zamani."} Lakini kabla ya haya, Kitabu cha Musa kiliteremshwa kama mwongozo na ishara ya rehema [ya Mungu].
what if this Quran is really from God and you reject it? What if a witness from among the Children of Israel testifies to its similarity [to earlier scriptures], and has believed in it while you glory in your arrogance? God does not guide wrongdoers.' The unbelievers say of those who believe: 'If this [message] were any good, these people would not have preceded us in accepting it. 'Since they refuse to be guided by it, they will always say, 'This is an ancient falsehood.' Yet before this the book of Moses was revealed as a guide and a [sign of God's] grace.
Kitabu hiki kimeithibitisha hilo kwa lugha ya Kiarabu, ili kuwaonya wanaodhulumu na kuwapa habari njema wale wanaotenda mema. (Aya 7-12)
This book confirms it in the Arabic tongue, to warn the wrongdoers and to give good news to those who do good. (Verses 7-12)
Sura hii kwanza inawakemea kwa jinsi walivyopokea ufunuo wa Mwenyezi Mungu wakati unapotolewa "kwa uwazi kabisa", bila utata, usioacha nafasi yoyote ya shaka. Zaidi ya hayo, unawasilisha ukweli usiopingika. Hata hivyo, wao wanauelezea ufunuo huu kuwa "uchawi wa wazi". Kama tunavyojua sote, ukweli ni tofauti kabisa na uchawi; hizo mbili haziwezi kuchanganywa wala kutazamwa kwa namna moja. Kwa hiyo sura inaanza mjadala wake kwa kukanusha madai yao ya kipuuzi.
The surah first rebukes them for the reception they gave to God’s revelations when it is given ‘in all clarity’, free of ambiguity, leaving no room for doubt. Besides, it presents the indisputable truth. Yet they describe this revelation as 'plain sorcery . As we all know, truth is vastly different from sorcery; the two cannot be confused or viewed in the same way. Thus the surah begins its discussion by refuting their ridiculous claims.
Kisha inaendelea kushughulikia dai lao jingine, kwamba Mtume alikitunga mwenyewe. Inalitaja hilo kwa namna ya swali, si kwa kauli ya kutoa taarifa, na hivyo kutoa picha kwamba jambo kama hilo haliwezekani kutengenezwa, au angalau si rahisi kutengenezwa: "Je, wanasema: 'Amekizua mwenyewe'?" (Aya ya 8). Ni dai la kukosa haya kabisa! Mtume ameagizwa kuwajibu kwa adabu yote inayolingana na nafasi yake kama Nabii wa Mwenyezi Mungu, ikionyesha uelewa wake wa Mola wake na utume wake, pamoja na ujuzi wake wa nguvu na thamani halisi zilizomo ulimwenguni: "Sema: Ikiwa nimekizua, basi hamuwezi kunisaidia chochote mbele ya Mwenyezi Mungu. Yeye anajua vizuri zaidi mnayoyazungumza kati yenu kuhusu hilo. Inamtosha kuwa shahidi baina yangu na nyinyi. Yeye ni Mwingi wa Msamaha, Mwingi wa Rehema" (Aya ya 8).
It then picks up on their other claim alleging that the Prophet had 'invented it. It states this in the form of a question, not a report, giving the impression that such a thing cannot be made or at least is unlikely to be made: "Do they say: 'He has invented it himself'?' (Verse 8) What a shameless claim! The Prophet is instructed to reply to them in all the politeness that fits his position as a prophet of God, reflecting his understanding of his Lord and his mission, as well as his knowledge of the true power and values in the universe: "Say: If I have invented it, you cannot be of the least help to me against God. He is fully aware of what you say amongst yourselves about it. Sufficient is He as a witness between me and you. He is Much-Forgiving, Ever-Merciful” (Verse 8)
Kwa msingi wake, Nabii ameagizwa awaulize: je, nitautungaje, na kwa manufaa ya nani, na kwa lengo gani? Je, ningeutunga ili nyinyi mpate kuniamini na kunifuata? Ikiwa ni hivyo, basi hamuwezi kunisaidia hata kidogo dhidi ya Mungu. Hakika yeye atanihesabu.
Essentially, the Prophet is instructed to ask them: how, for whose interest and for what objective would I invent it? Would I invent it so that you can believe in and follow me? If this is the case, you cannot help me in the least against God. He will surely hold me to account.
Umaanze kunifuata kwa faida gani, wakati hauwezi kunipa msaada wala ulinzi hata kidogo pale Mwenyezi Mungu atakaponiadhibu kwa uzushi kama huo?
What use would it be to me if you follow me, when you cannot give me the slightest support or protection when God punishes me for such invention?
Jibu hili ni la kufaa kutoka kwa Nabii aliyeelekezwa na Mwenyezi Mungu, ambaye hatambui nguvu yoyote katika ulimwengu isipokuwa Yake. Zaidi ya hayo, ni jibu la kimantiki ambalo, likichunguzwa kwa lengo, linaonekana kwa wale wanaoelekezwa kuwa ni halali kweli. Nabii anatoa jibu hili na kuwaachia Mungu hukumu: “Yeye anajua vyema yale mnayosemezana kuhusu hilo” (Aya ya 8). Yeye ni shahidi wa yote wanayosema na kutenda, na hili linatosha kuhakikisha hukumu ya haki: “Mwenyezi Mungu anatosha kuwa shahidi baina yangu na nyinyi.” Hata hivyo, “Yeye ndiye Mwingi wa Msamaha, Mwingi wa Rehema.” (Aya ya 8). Anaweza kukutendea kwa huruma, kukujaalia neema Yake na kukuongoza, akikusamehe kosa lako la awali. Ni jibu, basi, linalounganisha onyo na mvuto. Linagusa nyoyo kwa upole na kuwafanya watu watambue kwamba jambo hili ni zito mno kuachwa kwa upuuzi wao.
This is a fit response from a Prophet who is instructed by God, and who recognizes no power in the universe other than His. Besides, it is a logical response which, when objectively considered, appears to the addressees to be truly valid. The Prophet makes this response and leaves them to God for judgement: “He is fully aware of what you say amongst yourselves about it” (Verse 8) He is a witness to all that they say and do, and this is enough to ensure a fair judgement: “Sufficient is He as a witness between me and you.” Yet, “He is Much-Forgiving, Ever-Merciful.” (Verse 8) He may treat you with compassion, bestow His grace on you and guide you, forgiving you your earlier error. It is a response, then, that combines warning with persuasion. It gently touches hearts and makes people realize that the matter is far too serious to be left to their absurdities.
Hoja nyingine inatolewa, safari hii ikitegemea uhalisia.
Yet another argument is provided, this time drawing on realities.
Kwa nini wao wanakataa wazo kwamba ujumbe wa Kimungu unatolewa kupitia wahyi? Kwa nini wanaharakisha kulaani jambo hilo kuwa uchawi au uzushi, ilhali hakuna chochote cha ajabu au cha kawaida katika jambo hilo?
"Sema: Mimi si wa kwanza katika Mitume ya Mwenyezi Mungu. Sijui yatakayofanywa kwangu wala kwenu. Ninafuata tu yale yanayofunuliwa kwangu. Mimi ni mwonyaji mwenye kubainisha tu." (Aya ya 9)
Why do they reject the idea of a Divine message being given through revelation? Why are they so quick to denounce it as sorcery or as an invention, when there is nothing strange or unusual about it? “Say: I am not the first of God's messengers. I do not know what will be done with me or with you. I only follow what is being revealed to me. I am only a plain warner(Verse 9)
Nabii Muhammad ﷺ hakuwa jambo jipya kabisa: alikuwa mmoja katika msururu wa Mitume wa Mungu. Hali yake ilikuwa sawa na ile ya Mitume wote waliomtangulia. Alikuwa binadamu wa kawaida ambaye Mungu alimjua kuwa anafaa kufikisha ujumbe Wake.
The Prophet Muhammad (peace be upon him) was not a totally new phenomenon: he was one in a line of God’s messengers. His situation was the same as all messengers who preceded him. He was an ordinary human being whom God knew to be suited to deliver His message.
Kwa hiyo, Mwenyezi Mungu alimpa mafunuo yake, na Mtume ﷺ akatekeleza amri za Mungu. Hivi ndivyo ujumbe wa Kiungu ulivyo. Mjumbe wa Mungu anapohisi uhusiano huu, hamwombi Mungu uthibitisho, wala hataki kitu chochote cha pekee kwa ajili yake mwenyewe; yeye huendelea tu kuwasilisha ujumbe wa Mungu kama unavyoteremshwa kwake. "Sijui ni nini kitakachonitendekea mimi wala ninyi. Mimi nafuata tu kile kinachofunuliwa kwangu." Yeye huendelea na kazi ya kuwasilisha ujumbe wake, si kwa sababu ana ujuzi wowote wa ulimwengu ulio nje ya utambuzi wa kibinadamu, wala kwa sababu ya taarifa yoyote aliyopewa kuhusu kitakachotokea kwake, kwa watu wake au kwa ujumbe wake. Anafuata maagizo tu, akimtegemea Bwana wake, akijisalimisha kwake. Wakati ujao haujulikani kwake; siri zake ziko kwa Bwana wake, wala yeye hatafuti kuzijua. Ana uhakikisho wote anaouhitaji, na anatambua kwamba mtazamo unaomfaa ni kutotazama zaidi ya mipaka ya kazi aliyopewa: "Mimi ni mwonyaji tu wa wazi."
Therefore, He gave him His revelations and the Prophet carried out Gods orders. This is what a Divine message is like. When a messenger of God feels this bond, he does not ask God for proof, nor does he request anything special for himself; he simply moves on to deliver Gods message as it is revealed to him. “/ do not know what will be done with me or with you. I only follow what is being revealed to mt” He gets on with the task of delivering his message, not because of any knowledge he has of the realm that lies beyond human perception, nor because of any information given to him about what will happen to him, his people or his message. He simply follows instructions, trusting his Lord, submitting himself to Him. The future is unknown to him; its secrets are with his Lord and he does not seek to know them. He has all the reassurance he needs, and he realizes that the proper attitude for him is not to look beyond the limits of the mission he has been assigned: “lam only a plain warner.” 9)
Wale wanaolingania Uislamu wenye ufahamu wa kina wa ujumbe wake wanafuata nyayo za Mtume ﷺ na wanapata faraja ile ile. Wanaendelea kulingania ujumbe wa Mwenyezi Mungu bila kutafuta faida binafsi wala maslahi yao wenyewe. Hawajui yajayo yatakuwaje kwa ujumbe huo wala kwao wenyewe. Hawamwombi Mola wao awape ushahidi; wana ushahidi wote wanaouhitaji mioyoni mwao. Wala hawamwombi fadhila maalum; inawatosha kufuata njia hii kuwa ni fadhila tosha kwao. Wanatekeleza wajibu wao, na hilo linawatosha. Hawavuki mpaka mwembamba ambao Mungu ameuweka kwa ajili yao.
Those advocates of Islam endowed with profound insight into its message follow in the footsteps of the Prophet and find the same reassurance. They carry on with their advocacy of the Divine message seeking neither personal gain nor self interest. They do not know what the future holds for it or for them. They do not ask their Lord for evidence; they have all the evidence they need in their hearts. Nor do they pray for any special favour; it is sufficient favour for them that they follow this line. They discharge their duty, and this is enough for them. They do not overstep the fine line God has demarcated for them.
Kisha sura inawaweka mbele ya makafiri shahidi aliye karibu, ambaye ushahidi wake una umuhimu hasa kwa sababu yeye ni wa dini ya awali ya Mungu ambayo wafuasi wake wanatambua asili ya wahyi:
The surah then puts before the unbelievers a witness who is close at hand and whose testimony is particularly relevant because he belongs to an earlier Divine religion whose followers are aware of the nature of revelation:
Sema: "Je, mmewahi kufikiri: itakuwaje ikiwa Qur'ani hii kweli inatoka kwa Mwenyezi Mungu, nanyi mkaikataa? Itakuwaje ikiwa shahidi kutoka miongoni mwa Wana wa Israili atashuhudia kufanana kwake [na vitabu vilivyotangulia], na yeye akaiamini, wakati nyinyi mnajivuna kwa kiburi chenu? Mwenyezi Mungu hawaongoi walio madhalimu." 9
Say: 'Have you thought: what if this Quran is really from God and you reject it? What if a witness from among the Children of Israel testifies to its similarity [to earlier scriptures], and has believed in it while you glory in your arrogance? God does not guide wrongdoers. 9
Aya hii inaweza kumrejelea Myahudi mmoja au zaidi ambao, wakijua asili ya Taurat, walitambua kwamba Qur'ani ina asili sawa na vitabu vilivyoteremshwa kabla yake, na kwa sababu hiyo wakajitangaza kuwa waumini wa Uislamu. Kuna riwaya zinazosema kwamba inamrejelea hasa 'Abdullah bin Salam. Lakini sura hii iliteremshwa Makka, na 'Abdullah bin Salam alisilimu tu baadaye, wakati Mtume ﷺ alipohamia Madina. Riwaya nyingine zinasema kwamba aya hii iliteremshwa Madina, jambo ambalo linathibitisha kwamba inamrejelea mtu huyu hasa. Bado riwaya nyingine zinasema kwamba aya hiyo iliteremshwa Makka, na hivyo haingemrejelea yeye. Pia huenda aya inarejelea tukio jingine lililotokea Mtume ﷺ alipokuwa bado akieneza ujumbe wake Makka, pale idadi ndogo ya wafuasi wa dini za awali za Mwenyezi Mungu walipoukubali Uislamu. Jambo hili lingekuwa la maana sana kwa Waarabu waabudu masanamu. Hivyo, Qur'ani inalitaja zaidi ya mara moja, ikitoa hoja yenye nguvu dhidi ya wale washirikina waliokataa ujumbe wa Mwenyezi Mungu bila msingi wowote.
This verse may refer to one or more of the Jews who, knowing the nature of the Torah, recognized that the Qur’an had the same nature as earlier revealed books and, therefore, declared themselves believers in Islam. There are reports that it refers specifically to 'Abdullah ibn Sallam. However, this surah was revealed in Makkah, and ‘Abdullah ibn Sallam only adopted Islam when the Prophet later migrated to Madinah. Other reports suggest that this verse was revealed in Madinah, thus confirming that it refers to this particular individual. Still other reports suggest that the verse was revealed in Makkah and hence would not refer to him. It may also be that the verse refers to a different situation that took place when the Prophet was still advocating his message in Makkah, when a small number of followers of earlier Divine religions adopted Islam. This would have been particularly significant for the idolater Arabs. Hence, the Qur’an refers to it more than once, delivering a strong counter argument to those idolaters who rejected the Divine message without any basis.
Sura hiyo hutumia mtindo maalum katika kuwasilisha hoja yake kwao:
The surah uses a special style in presenting its argument to them:
"Je, umewahi kufikiri: itakuwaje ikiwa Qur'an hii kweli inatoka kwa Mungu nawe ukaikataa...?" (Aya 10) Lengo lake ni kuitikisa kukataa kwao kwa ukaidi na kuamsha ndani yao hofu kuhusu matokeo ya mwisho. Kwa kuwa kuna uwezekano kwamba Qur'an kweli inatoka kwa Mungu, kama Muhammad ﷺ anavyosema, je, hawapaswi kuchukua tahadhari, kwa kuhofia kwamba kukataa kwao kutawafikisha kwenye mwisho mbaya? Je, maonyo yote inayotoa yanaweza kutimia? Je, si bora wangetafakari jambo lote kwa makini, ili wasijiweke wazi kwa yote inayowaonya dhidi yake? Kuchukua tahadhari kama hizo ni busara zaidi, hasa ikizingatiwa kwamba mmoja au zaidi wa watu wa dini zilizotoka kwa Mungu alithibitisha kwamba Qur'an ni ya asili moja na vitabu vya mbinguni vilivyoteremshwa awali, kisha akafuatisha kwa kutangaza imani yake ndani yake. Kinyume chake, wao ambao lugha yao ndiyo Qur'an inayozungumza nayo wanaendelea na kukataa kwao. Hii ni kweli dhulma wazi kwani inaficha ukweli. Inastahili adhabu ya Mungu: "Mungu hawaongoi madhalimu." (Aya 10)
“Have you thought: what if this Quran is really from God and you reject it?...” (Verse 10) It aims to shake their stubborn rejection and raise a fear within them concerning the eventual result. Since there is a possibility that the Qur’an may really be from God, as Muhammad (peace be upon him) says, should they not take precautions lest their rejection of it brings them to a terrible end? Could all the warnings it provides come true? Would they not be better advised to reflect on the whole matter lest they leave themselves open to all that it warns them against? Taking such precautions is all the wiser, considering that one or more of the people of Divine faiths confirmed that the Qur’an is of the same nature as earlier revealed scriptures, and followed this by declaring their belief in it. By contrast, they, whose language the Qur’an speaks, persist with their rejection. This is indeed blatant wrongdoing as it suppresses the truth. It deserves God’s punishment: “God does not guide wrongdoers.” (Verse 10)
Sura hii inaendelea kueleza yale waliyosema makafiri wa Kiarabu kuhusu Qur'ani na Uislamu. Inataja hasa kiburi chao wanapojaribu kujionyesha kuwa bora kuliko waumini.
The surah continues to report what the pagan Arabs said about the Qur’an and Islam. It specifically mentions their arrogance as they try to show themselves as superior to the believers:
Makafiri huwasema kuhusu wale walioamini: Lau hii ingalikuwa na kheri, watu hawa wasingetutangulia kuikubali. Kwa kuwa hawakuongoka kwayo, watasema daima: "Hii ni uongo wa zamani."(Aya ya 11)
The unbelievers say of those who believe: If this [message] were any good, these people would not have preceded us in accepting it. 9 Since they refuse to be guided by it, they will always say, 'This is an ancient falsehood/ (Verse 11)
Miongoni mwa Waislamu wa mwanzo walikuwa wale waliokuwa maskini na dhaifu katika jamii ya Makka. Kwa wazee wenye kiburi wa Quraysh, hili lilikuwa ni udhaifu. Walijisifu wakisema: ‘Kama Uislamu ungekuwa mzuri, sisi ndio tungekuwa wa kwanza kuutambua wema wake. Wale wengine hawangeweza kututangulia katika kuufuata. Kwa nafasi zetu, elimu na ufahamu wetu, sisi ndio tuliokuwa na uwezo zaidi wa kuamua lipi ni jema.’ Lakini hali haikuwa hivyo. Kilichowazuia kuukubali Uislamu haikuwa shaka yoyote waliyokuwa nayo juu yake, wala kutotambua kwao jinsi ulivyo mzuri na mkamilifu, bali ni kwamba walikuwa na kiburi mno kiasi cha kumfuata Muhammad ﷺ. Hasa waliogopa kupoteza nafasi zao za kijamii au manufaa yao ya kiuchumi. Zaidi ya hayo, walijivunia mababu zao na yale waliyokuwa wakiyaamini. Kinyume chake, wale waliokuwa wepesi kuitikia wito wa Uislamu hawakujali sana mambo kama hayo. Kiburi daima huwazuia wenye majivuno kusikiliza sauti ya maumbile safi; kinawazuia kuikubali haki. Kiburi na majivuno daima huwafanya watu kuwa wakaidi, wakiwasukuma kutafuta visingizio visivyo na msingi na kutoa madai ya uongo kuhusu haki na wale wanaoisimamia. Hawatakubali kamwe kwamba wamekosea. Kwa kweli, wanajiweka katikati ya maisha, kana kwamba wao ndio kitovu ambacho maisha yenyewe yanazunguka: “Kwa kuwa wanakataa kuongozwa nayo, daima watasema, ‘Hii ni hadithi ya zamani ya uongo.’” (Aya 11) Kwa kuwa hawajakubali haki, basi lazima kuna kitu kibaya ndani yake. Wao hawawezi kukosea. Wanajaribu kuwashawishi watu wengi juu ya kile wanachohisi kuhusu kutokosea kwao wenyewe! Hoja ya ufunuo inahitimishwa kwa kurejea maandiko ya Musa:
Among the earliest Muslims were those who were poor and weak in Makkan society. To the arrogant elders of the Quraysh, this was a point of weakness. They boasted: ‘had Islam been good, we would have been the first to recognize its goodness. Those others could not have preceded us in following it. Given our positions, knowledge and understanding, we are better equipped to determine what is good.’ Yet this was not so. What stopped them from accepting Islam was not any doubt that they had about it or that they did not recognize how good and sound it was, but rather the fact that they were too proud to follow Muhammad’s lead. They especially feared any loss of their social position or their economic privileges. Moreover they were proud of their ancestors and what they believed in. By contrast, those who were quick to respond to the call of Islam paid little attention to such considerations. Pride always prevents the arrogant from listening to the voice of sound nature; it precludes them from accepting the truth. Pride and arrogance always make people stubborn, urging them to seek hollow excuses and make false claims about the truth and its advocates. They will never acknowledge that they are wrong. Indeed, they put themselves at the centre of life, as if they were the pivot around which life itself turns: “Since they refuse to be guided by it, they will always say, 'This is an ancient falsehood. (Verse 11) Since they have not acknowledged the truth, then there must be something wrong with it. They could not make a mistake. They try to impress on the masses what they feel of their own infallibility! The case for revelation concludes with a reference to Moses’ scriptures:
Kabla ya hili, Kitabu cha Musa kiliteremshwa kama mwongozo na rehema. Kitabu hiki kinakithibitisha kwa lugha ya Kiarabu, ili kuwaonya wanaodhulumu na kuwapa habari njema wale wanaotenda mema. (Aya ya 12)
Yet before this the book of Moses was revealed as a guide and a [sign of God's] grace. This book confirms it in the Arabic tongue, to warn the wrongdoers and to give good news to those who do good. (Verse 12)
Qur'ani mara kwa mara inatambulisha uhusiano wake na vitabu vya awali vya Mungu, hasa kile alichopewa Musa, ikizingatia kwamba kile alichopewa Isa kilikuwa nyongeza ya Torati, ambayo ina imani ya msingi na sheria. Kwa hiyo, kitabu cha Musa kinaelezwa kuwa ni 'mwongozo', au imam kwa Kiarabu, na kinaelezwa kuwa ni 'rehema'. Kwa hakika, ujumbe wote wa Mungu ni ishara ya neema yake aliyowapa wanadamu duniani na wakazi wake, kwa kila maana ya neno hilo. Ni neema na rehema zinazotolewa katika maisha haya na katika maisha ya akhera.
Kitabu hiki cha sasa, Qur'ani, "kinakithibitisha kwa lugha ya Kiarabu." Kinathibitisha chanzo cha awali kinachounda msingi wa dini zote za Mungu, pamoja na kanuni ya Mungu ya maisha inayofundishwa na dini zote. Kinathibitisha njia ya kweli iliyoonyeshwa kwa wanadamu ili waendelee kuwasiliana na Mola wao. Kutajwa kwa kuwa kiko kwa Kiarabu kunatukumbusha Waarabu fadhila ya Mungu katika kuwachagua wawe wabebaji wa ujumbe wake kwa wanadamu, na kuchagua lugha yao kwa Qur'ani. Aya hiyo pia inaeleza asili na kazi ya ujumbe huo: "Kuwaonya walio dhalimu na kuwapa habari njema wanaotenda mema." (Aya ya 12).
The Qur’an repeatedly refers to its bond with earlier Divine books, particularly the one given to Moses, considering that the one given to Jesus was a complement to the Torah, which contains the basic faith and legislation. Hence, Moses’ book is defined as ‘a guide , or imam in Arabic, and described as 'grace'. Indeed, all Divine messages are signs of His grace bestowed on earth and its inhabitants, in every sense of the word. It is grace and mercy extended throughout this life and in the life to come. This present book, the Qur’an, “confirms it in the Arabic tongue” It confirms the original source that forms the basis of all Divine religions and also the Divine code of life advocated by all religions. It confirms the true direction shown to humanity to ensure that it remains in contact with its Lord. The reference to its being in Arabic serves to remind the Arabs of Gods favour in choosing them to be the bearers of His message to humanity and choosing their language for the Qur’an. The verse also speaks of the nature and function of the message: “ To warn the wrongdoers and to give good news to those who do good.” (Verse 12).