Sehemu hii inawakilisha hatua nyingine katika kupanga upya jamii ya Kiislamu kwa msingi wa mafundisho ya Kiislamu, ikishughulikia hasa mfumo wa kuasili ambao ulitajwa mwanzoni mwa sūrah hii, na kuutengua athari zake. Mungu amependa kwamba Mtume wake, Muĥammad ﷺ (amani iwe juu yake), ndiye atakayetekeleza kwa vitendo kutenguliwa kwa mila hii. Waarabu walizoea kumtendea mke aliyeachwa na mwana wa kuasili kama vile alikuwa mwana wao wa kuzaliwa, yaani, mwanamke huyo alikatazwa milele kuolewa na baba huyo. Hawakuweza kukubali kwamba mwanamke ambaye hapo awali aliolewa na mwana wa kuasili ni halali kwao kumwoa, na hali hii iliendelea mpaka kulikuwepo na mfano wa vitendo unaotoa utekelezaji wa kanuni mpya. Kwa hiyo, Mtume ﷺ alichaguliwa kuchukua wajibu huu mpya pamoja na mzigo wake wa kufikisha ujumbe wa Mungu. Tukichunguza jambo hili kwa undani, mara moja inadhihirika kwamba hakuna mtu mwingine isipokuwa Mtume ﷺ ambaye angeweza kutekeleza wajibu huu mzito sana, kwa kuwa alikabiliana na jamii kwa kitendo kilichopinga kanuni zake zilizokubalika. Pia tunaona kwamba maoni ya Qur'ani kuhusu hali hii ni marefu, yakisisitiza uhusiano wa waumini na Mungu na Mtume wake ﷺ, na kufafanua nafasi ya Mtume ﷺ katika jamii yao. Yote haya yamesemwa ili kurahisisha watu kukubali na kuwafanya wawe tayari zaidi kutekeleza amri za Mungu zinazoeleza mfumo huu mpya wa kijamii.

This passage represents another stage in reorganizing the Muslim community on the basis of Islamic teachings, addressing in particular the adoption system o which reference was made at the beginning of the sūrah and annulling its effects. God has willed that His Messenger, Muĥammad (peace be upon him), be the one who undertakes in practice the annulment of this tradition. The Arabs used o treat the divorcee of an adopted son in the same way as if he was one’s own son, i.e. she was permanently forbidden in marriage to the father. They could not accept that a woman who had previously been married to an adopted son was lawful for them to marry and this situation held until there was a precedent giving practical application to the new rule. Hence, the Prophet was chosen o undertake this new responsibility in addition to his burden of delivering God’s message. When we examine this more closely, it is immediately apparent that no one other than the Prophet could have discharged this very heavy responsibility, facing as he did the community with an action that challenged its accepted norms. We also see that the Qur’ānic comment on this situation is long, stressing the believers’ bond with God and His Messenger and clarifying the role of the Prophet in their community. All this is stated so as to make things easier for people to accept and make them more willing to implement God’s orders outlining this new social system.

Kabla ya kujadili kesi hii mahususi, kanuni moja imewekwa: Mungu na Mtume wake wana mamlaka kamili juu ya maisha ya Waislamu. Mara Mungu na Mtume wake wanapoamua jambo, muumini hana chaguo ila kutii amri hiyo na kuitekeleza.

Wakati Mwenyezi Mungu na Mtume wake wanapokuwa wameamua jambo, si haki kwa mwanamume mwenye imani wala mwanamke mwenye imani kuwa na hiari yao wenyewe katika jambo hilo. Yeyote anayemwasi Mwenyezi Mungu na Mtume wake, basi amepotea upotevu wa wazi.

Whenever God and His Messenger have decided a matter, it is not for a believing man or a believing woman to claim freedom of choice in that matter. Whoever disobeys God and His Messenger strays far into error. (Verse 36)

Inaripotiwa kwamba aya hii ilishushwa kuhusiana na Zaynab bint Jaĥsh wakati Mtume ﷺ alipotaka kuondoa mambo yote ya kijamii yaliyowagawa watu katika tabaka tofauti. Tabaka hizi zilirithiwa na jamii ya Waislamu kutoka siku zao za kabla ya Uislamu. Mtume ﷺ, hata hivyo, alitaka sasa kusisitiza usawa kamili wa watu wote, kwa kufanya kigezo pekee kinachowatofautisha kuwa ni kumcha Mungu na kutenda mema. Hadi wakati huu, watumwa walioachwa huru walikuwa wakiwekwa katika tabaka la chini kuliko la mabwana zao. Mmoja wa watumwa hao walioachwa huru alikuwa Zayd ibn Ĥārithah ambaye Mtume ﷺ alikuwa amemchukua kama mwanawe wa kulea.

Reports suggest that this verse was revealed in respect of Zaynab bint Jaĥsh when the Prophet wanted to remove all social considerations dividing people into different social classes. These strata were inherited by the Muslim community from their pre- Islamic days. The Prophet now, however, wanted to emphasize the full equality of all people, making the only factor that distinguishes between them their fear of God and good action. Up until this point, former slaves that had been freed were placed in a class lower than that of their masters. One such former slave was Zayd ibn Ĥārithah whom the Prophet had adopted.

Mtume alitaka kuanzisha usawa kamili miongoni mwa watu kwa kumpa Zayd mke wa asili tukufu, mmoja kutoka kabila lake mwenyewe la Bani Hashim, na binamu yake mwenyewe, Zaynab bint Jahsh. Kwa njia hii, Mtume mwenyewe angeondoa tofauti za kitabaka ndani ya familia yake. Alikuwa ametambua kwamba tofauti za kitabaka zilikuwa zimekita mizizi sana katika jamii, na kwamba zingeweza kuondolewa tu kwa mfano wake wa vitendo mwenyewe. Tendo lake lingekuwa kichocheo kitakachowawezesha wanadamu kufuata nyayo zake.

The Prophet wanted to establish the full equality among people by giving Zayd a wife of noble birth, one from his own Hāshimite clan, and his own cousin, Zaynab bint Jaĥsh. In this way, the Prophet himself would remove class distinction within his own family. He had realized that class distinctions were so deeply entrenched in society that they could only be removed by his own practical example. His action would be the catalyst enabling humanity to follow in his footsteps.

Katika maelezo yake ya aya hii, Ibn Kathīrananukuu simulizi ya Ibn `Abbās: "Mtume ﷺ alitaka kumchagulia mke Zayd ibn Ĥārithah, akaingia nyumbani kwa Zaynab bint Jaĥsh na kumposa amwoe. Akasema: Sitaki kumwoa. Mtume ﷺ akasema: 'Usiseme hivyo. Mwoe.' Akasema: 'Ewe Mjumbe wa Mungu! Nitalifikiria.' Walipokuwa wakizungumza, Mungu alimteremshia Mjumbe wake aya hii: 'Pale Mungu na Mjumbe wake watakapoamua jambo, si haki kwa mwanamume muumini wala mwanamke muumini kuwa na hiari katika jambo hilo.' (Aya 36)"

Hata hivyo, maana ya aya hii ni pana zaidi kuliko kisa kimoja tu. Hii ni kwa sababu inahusu pia kufutwa kwa athari za kuasili, ruhusa ya kuoa waliotalikiwa na watoto waliokuwa wameasiliwa hapo awali, na ndoa ya Mtume ﷺ na Zaynab baada ya Zayd kumtaliki. Hali hii ya mwisho ilizua mazungumzo mengi wakati ule. Kwa kweli, baadhi ya watu wenye uadui na Uislamu bado wanaitumia kumkosoa Mtume ﷺ na kubuni hadithi za uongo kumhusu. Iwe aya ilishushwa kuhusiana na visa vilivyotajwa awali au kuhusiana na ndoa ya Mtume ﷺ mwenyewe na Zaynab, bado inaweka kanuni ambayo ni pana zaidi kuliko kisa chochote mahususi, na kanuni hiyo ina athari kubwa katika maisha ya Waislamu.

However, the import of the verse is much wider than just any one case. This because it also relates o the annulment of the effects of adoption, the permission to marry the divorcees of formerly adopted sons, and the Prophet’s marriage to Zaynab after Zayd divorced her. This last situation attracted much talk at the time. In fact, some people who are hostile to Islam still use it to criticize the Prophet (peace be upon him) and to fabricate legends about him. Whether the verse was revealed in connection with the cases mentioned earlier or with the Prophet’s own marriage to Zaynab, it nonetheless states a rule which is far more general than any specific case and one which has a profound effect on Muslims’ lives.

Kanuni hii ya imani ya Kiislamu ilikuwa, kwa sababu hiyo, imethibitika wazi na kuota mizizi kwa kina mioyoni mwa jamii ya Waislamu, na ilikuwa imeunda hisia zao. Kwa msingi wake, kanuni hii ni kwamba Waislamu hawana udhibiti wowote juu ya kile kinachowamiliki. Wao na yote wanayomiliki ni mali ya Mungu, na Yeye huwachagulia kile anachopenda. Kila mtu mmoja mmoja ni sehemu ndogo tu ya ulimwengu unaofuata sheria ya jumla ambayo Mungu ameiweka kwa ajili yake. Muumba wa ulimwengu, anayeudhibiti, ndiye anayeamua mambo yao na kuwapangia nafasi zao katika tamthilia hii, akiweka masharti ya matendo yao yote juu ya jukwaa hili la ulimwengu. Hawawezi kuchagua nafasi wanayoigiza, kwa sababu hawajui ukubwa kamili wa tamthilia hiyo. Wala hawawezi kuchagua tendo wanalolipendelea, kwa sababu huenda lisiendane na nafasi ya jumla waliyopewa. Hawakuandika mchezo huu, wala si wamiliki wa jukwaa. Wao ni waigizaji walioteuliwa tu, wanaopata ujira wao kwa matendo yao. Matokeo ya mwisho, hata hivyo, si jambo lao.

This principle of the Islamic faith was, as a result, clearly established and deeply rooted in the hearts of the Muslim community, and it moulded their feelings. In essence, this rule is such that Muslims have no control over anything that belongs to them. They and all that they own belong o God, and He chooses for them whatever He pleases. Each and every individual is only a tiny part of the universe which follows the overall law God has set for it. The Creator of the universe who controls it determines their affairs and assigns to them their roles in the drama, stipulating all their actions on this universal stage. They cannot choose the role they play, because they do not know the full extent of the drama. Nor can they choose an action they prefer, because this may not fit in with the overall role assigned to them. They neither wrote the play nor do they own the stage. They are merely commissioned actors who earn their wages for their actions. The end result, however, is not their concern.

Sura hiyo kisha inataja ndoa ya Mtume ﷺ kwa Zaynab bint Jahsh na hukumu na maagizo yaliyotangulia au kufuatia ndoa hiyo:

The sūrah then refers to the Prophet’s marriage to Zaynab bint Jaĥsh and the rulings and directives that preceded or followed it:

Ulisema kwa yule ambaye Mwenyezi Mungu alimneemesha, nawe ukamneemesha: "Shika mke wako na umche Mwenyezi Mungu." Hivyo ulikuwa ukificha moyoni mwako kile ambacho Mwenyezi Mungu alitaka kukidhihirisha. Ulikuwa ukiwaogopa watu, ilhali Mwenyezi Mungu peke yake ndiye ulipaswa kumwogopa. Basi Zayd alipokwisha haja yake kwake, Tulikuoza kwako, ili isiwe dhambi kwa Waumini kuoa wake wa watoto wao wa kuasili pale wanapokwisha haja yao kwao. Amri ya Mwenyezi Mungu ni lazima itekelezwe. Hakuna lawama yoyote juu ya Nabii ﷺ kwa kufanya alichowekewa na Mwenyezi Mungu. Hivyo ndivyo ilivyokuwa desturi ya Mwenyezi Mungu kwa wale waliotangulia kabla yake. Amri ya Mwenyezi Mungu daima ni hatima isiyoepukika.

You did say to the one to whom God had shown favour and you had shown favour, ‘Hold on to your wife and have fear of God.’ And thus you would hide in your heart that which God wanted to bring to light. You stood in awe of people, whereas it was God alone of whom you should have stood in awe. Then, when Zayd had come to the end of his union with her, We gave her to you in marriage, so that no blame should attach to the believers for marrying the spouses of their adopted sons when the latter have come to the end of their union with them. God’s will must be fulfilled. No blame whatsoever attaches to the Prophet for doing what God has ordained for him. Such was God’s way with those who went before him. God’s will is always destiny absolute.

Hao ndio wale wanaowafikishia watu ujumbe wa Mwenyezi Mungu na wanamwogopa Yeye, wala hawamwogopi yeyote isipokuwa Mwenyezi Mungu. Na Mwenyezi Mungu anatosha kuwa Mwenye kuhesabu kila kitu. Muhammad ﷺ si baba wa yeyote miongoni mwa wanaume wenu, lakini ni Mjumbe wa Mwenyezi Mungu na Muhuri wa Manabii wote. Hakika Mwenyezi Mungu ni Mjuzi wa kila kitu. (Aya 37-40)

Those are the ones who convey God’s messages and stand in awe of Him, and hold none but God in awe. Sufficient is God to reckon all things. Muĥammad is not the father of any one of your men, but is God’s Messenger and the seal of all prophets. God has indeed fill knowledge of everything. (Verses 37-40)

Kkwanza, amri wazi zilitolewa katika sehemu ya mwanzo ya sura hii zikikataza kuasili na kuamuru kwamba watoto waliochukuliwa kuwa wa kuasiliwa waitwe kwa majina ya baba zao wa kweli, ili mahusiano ya kifamilia yarejee katika muundo wake wa kawaida: "Mungu hakufanya wana wenu wa kuwaasili kuwa ni wana wenu wa kweli. Hayo ni maneno tu mnayoyasema kwa vinywa vyenu, lakini Mungu anasema haki, na Yeye peke yake ndiye anayeonyesha njia iliyo sawa. Waiteni kwa majina ya baba zao; hiyo ndiyo yenye uadilifu zaidi mbele za Mungu. Na kama hamwajui baba zao, basi wachukulieni kuwa ndugu zenu katika imani na walinzi wenu. Hamtapata dhambi kwa kosa mlilolifanya bila kukusudia, lakini mtapata dhambi kwa yale ambayo nyoyo zenu zimekusudia. Mungu ni Mwingi wa Kusamehe, Mwenye Kurehemu." (Aya 4-5) Hata hivyo, kuasili kulikuwa na athari zake katika maisha ya kila siku ya jamii ya Waarabu, na kuondoa athari hizo za kivitendo hakukuwa rahisi kama kukataza kuasili. Mila za kijamii zina nguvu kubwa juu ya watu. Ndiyo sababu mifano ya kivitendo ilihitajika ili itumike kama kielelezo. Mwanzoni, mifano kama hiyo pia ilikutana na mapokezi ya uadui.

Sūrah inaendelea kuthibitisha maana hii ya mwisho katika mioyo ya waumini, ikidumisha uhusiano wao na Mwenyezi Mungu, aliyeamuru yale aliyotaka kwa Mjumbe wake, na akawachagulia jumuiya ya Waislamu yale yaliyoleta kila wema wao, akiibadilisha giza kuwa nuru.

The sūrah goes on to establish this last meaning in the hearts of believers, keeping alive their relation with God who ordained whatever He willed for His Messenger and chose for the Muslim community what brought about their every good, replacing the darkness with light:

Enyi mlioamini! Mkumbukeni Mwenyezi Mungu daima, na mtukuzeni asubuhi na jioni. Yeye ndiye anayewateremshia rehema zake, pamoja na malaika wake, ili awatoe kutoka gizani mwende kwenye nuru. Hakika yeye ni Mwenye kuwarehemu waumini. Siku watakapokutana naye, watasalimiwa kwa "Amani", na amewaandalia malipo mazuri sana. (Aya 41-44)

Believers! Remember God always, and glorify Him morning and evening. It is He who bestows His blessings upon you, with His angels, so that He might take you out of the depths of darkness into the light. He is truly merciful to the believers. On the day when they meet Him, they will he greeted with ‘Peace; and He will have prepared for them a most generous reward. (Verses 41-44)

Kumkumbuka Mwenyezi Mungu maana yake ni moyo wa mtu kuwa hai kwa ukumbusho wa Mwenyezi Mungu, si kutaja tu jina Lake. Mtu anapaswa daima kuwa makini katika kila afanyalo, ili abaki ndani ya yale ambayo Mwenyezi Mungu ameruhusu. Kuhudhuria sala mara kwa mara ni sehemu ya kumkumbuka Mwenyezi Mungu. Kwa kweli, zipo hadithi nyingi na riwaya zinazokaribisha kumkumbuka Mwenyezi Mungu sawa na kuhudhuria sala. Mtume ﷺ amesema: "Mtu akimwamsha mkewe usiku, na wakaswali rakaa mbili za sala ya usiku, wataandikwa usiku huo miongoni mwa wale wanaomkumbuka Mwenyezi Mungu daima." [Imepokewa na Abū Dāwūd, Al-Nasā’ī na Ibn Mājah.] Hata hivyo, ukumbusho wa Mwenyezi Mungu ni mpana zaidi ya sala. Unajumuisha kila namna ambayo mtu anakuwa na fahamu kamili za Mola wake, iwe ulimi wake unasogea kumtaja Yeye au la. Tunachozungumzia hapa ni fahamu inayomsukuma mtu kutenda. Moyo wa binadamu hubaki umepotea au umechanganyikiwa mpaka uunganishe uhusiano wake na Mwenyezi Mungu, ukimkumbuka Yeye na kujisikia salama katika ulinzi Wake. Ndipo unapojua njia ya kufuata, mbinu ya kutekeleza, na jinsi ya kufanya yote haya. Ndiyo sababu Qur’ani na Sunnah zinawahimiza watu mara kwa mara kumkumbuka Mwenyezi Mungu. Qur’ani mara nyingi inaunganisha jambo hili na nyakati na hali mbalimbali ambazo binadamu hujikuta ndani yake, ili zimkumbushe asipuuze wajibu huu: {Enyi mlioamini! Mkumbukeni Mwenyezi Mungu kwa kumkumbuka sana, na mtakaseni asubuhi na jioni.} (Aya 41-42)

Remembering God means that one’s heart is alive to God’s remembrance, not the mere mention of His name. One should always be careful in whatever one does so as to remain within what God permits. To attend regularly to prayer is part of remembering God. In fact there are many aĥādīth and reports that almost equate God’s remembrance with attending to prayer. The Prophet is quoted as saying: “If a man wakes his wife up at night and they offer two rak`ahs of night prayer, they will be considered that night as among those who remember God always.” [Related by Abū Dāwūd, Al-Nasā’ī and Ibn Mājah.] God’s remembrance though is broader than prayer. It includes every way in which a person is fully conscious of his Lord, whether his tongue moves to mention Him or not. What we are referring to here is a consciousness that motivates to action. A human heart remains lost or perplexed until it establishes its link with God, remembering Him and feeling secure in His care. It then knows the way to follow, the method to implement, and how to go about all this. It is for this reason that the Qur’ān and the Sunnah repeatedly urge people to remember God. The Qur’ān often links this to different times and situations in which man finds himself, so that these serve as reminders for him not to neglect this duty: “Believers! Remember God always, and glorify Him morning and evening.” (Verses 41-42)

Nabii ambaye huwafikishia yale ambayo Mungu amewachagulia, na huwaonyesha kwa mfano wa vitendo jinsi ya kutekeleza sheria ambazo Mungu amewawekea, ametolewa hapa muhtasari wa nafasi yake mwenyewe. Nafasi yake kuhusiana na waumini pia imeelezwa.

The Prophet who delivers to them what God has chosen, and shows them by practical example how to implement the laws God has enacted for them, is here given an outline of his own role. His position in relation o the believers is also explained.

Ewe Nabii! Hakika Sisi tumekutuma kuwa shahidi, mbashiri na mwonyaji; mwenye kuwaita watu kwa Mwenyezi Mungu kwa idhini Yake, na taa yenye kutoa mwanga. Wape waumini habari njema kwamba wamekusudiwa fadhila kubwa kutoka kwa Mwenyezi Mungu. Usiwatii makafiri na wanafiki, na usijali vitendo vyao vya kuudhi. Mtegemee Mwenyezi Mungu; kwani Yeye peke yake anastahili kutegemewa kikamilifu. (Aya 45-48) Note on rules applied: the Qur'an verses (text between { and }) are not present in this passage, so no verse-specific handling was needed, and "Nabii" is addressed to the Prophet Muhammad, so ﷺ would normally follow the mention; since the text here addresses him directly with "Ewe Nabii" (the vocative "Prophet!" in the original), I have kept the translation as given without adding ﷺ, since the original contains no explicit name or honorific for him.

Prophet! We have sent you as a witness, a bearer of good news and a warner; one who calls people to God by His leave and a light-giving beacon. Give to the believers the good news that a great bounty from God awaits them. Do not yield to the unbelievers and the hypocrites, and disregard their hurting actions. Place your trust in God; for God alone is worthy of all trust. (Verses 45-48)

Nafasi ya Mtume miongoni mwao ni ya shahidi. Hivyo, wanapaswa kujitahidi kuboresha ushahidi anaoutoa, kwani utaeleza ukweli bila kubadilisha chochote na bila kuwa na kitu cha uongo. Yeye pia ni "mbashiri" wa habari njema, akieleza yale yanayowangoja wale wanaofanya bidii na kutenda vizuri, wakitafuta neema ya Mungu, msamaha wa dhambi, heshima na thawabu. Zaidi ya hayo, yeye ni "mwonyaji" kwa wale wanaopuuza wajibu wao, akiwaeleza yale yanayowangoja wakosaji ya adhabu na mateso. Hivyo, hawatashtukizwa bila kujua. Aidha, yeye ni mtu anayewaita watu kwa Mungu, si kwa utukufu wa kidunia, fahari ya taifa, faida binafsi au cheo. Yeye huwaita tu kwa Mungu kwa njia thabiti inayowaongoza kwake "kwa idhini yake". Hazui chochote, wala hasemi chochote kwa hiari yake mwenyewe. Anatekeleza kazi yake kwa idhini ya Mungu, kama alivyomwamuru. Kwa hakika, yeye ni "taa inayotoa mwanga". Huondoa giza, huondoa shaka na kuangaza njia. Yeye ni taa inayotoa nuru ili kuwaongoza watu katika njia sahihi, kama taa inayoondoa giza barabarani.

The Prophet’s position among them is that of a witness. They should, then, work o improve the testimony he gives, as it will state the facts, changing nothing and containing nothing that is false. He is also the ‘bearer of good news, explaining what awaits those who work hard and well of God’s grace, forgiveness of sins, honour and reward. Moreover, he is ‘a warner’ to those who overlook their duties, telling them of what awaits the wrongdoers of punishment and suffering. Thus, they are not taken unawares. Furthermore, he is one who Calls people to God, not to worldly glory, national pride, personal gain or position. He only calls to God in a consistent way that leads to Him ‘by His leave’. He does not invent anything, nor does he say anything of his own volition. He fulfils his task by God’s leave, as He has commanded him. He is indeed ‘light-giving beacon’. He dispels darkness, removes doubts and enlightens the way. He is a beacon that gives light to guide people aright, like a lamp that dispels darkness on the road.