Aya za mwanzo katika sura hii zinafanana na mawimbi yanayofuatana kwa kasi. Yakiinuka juu, na yenye mdundo mzito na wa ajabu, wimbi hili la tatu linakuja baada ya majadiliano kuhusu kukataa ukweli wa Uislamu, kugeuka mbali nao, na kuwakabili wafuasi wake kwa dharau na kejeli. Majadiliano yaliyotangulia yalikuwa na vitisho vikali na ukumbusho wa hatima ya mataifa yaliyotangulia ambayo yalikuwa na mtazamo kama huo kwa jumbe za Mungu. Sehemu ya kwanza, inayowakilisha wimbi la kwanza, ilijadili ukweli wa Uungu kama unavyodhihirika katika uumbaji wa ulimwengu mpana na wanadamu wenye muundo changamano sana. Wimbi hili jipya pia linajadili ukweli huo huo wa Uungu, lakini linajumuisha vipengele tofauti, likitumia midundo tofauti na msukumo mpya.

The early passages in this sūrah sound like waves following one another in quick succession. Rising high and with a deep, mysterious rhythm, this third wave comes after a discussion about denying the truth of Islam, turning away from it, meeting its advocates with derision and ridicule. The discussion in the earlier passage included very strong threats and a reminder of the fate of earlier nations that took a similar attitude to God’s messages. The first passage, representing the first wave, discussed the truth of Godhead as reflected in the creation of the wide universe and highly complex human beings. This new wave also discusses the same truth of Godhead but it includes different aspects, employing different rhythms and a new inspiration.

Kwa hivyo, mjadala kuhusu kukataa ukweli unakuja katikati ya utangulizi na vifungu vya sasa, na hili linaongeza uhalisia wake usiopendeza.

Thus, the discussion on denying the truth comes in between the opening and the present passages, and this adds to its unpleasant reality.

Katika sura ya ufunguzi, uungu wa Mwenyezi Mungu unaonekana katika uumbaji wa mbingu na ardhi, giza na nuru, uumbaji wa binadamu kutokana na udongo, muda wake wa kwanza wa maisha, na kuwekwa kwa muda mwingine wa ufufuo. Hii inaonyesha wazi kwamba ulimwengu wote unajisalimisha kwa Mwenyezi Mungu, ambaye ujuzi wake juu ya binadamu unajumuisha kila kitu anachofanya hadharani na kwa siri. Hakuna sifa hizi zinazoshughulikiwa katika sura hii kwa namna ya kinadharia, kifalsafa au kitheolojia. Badala yake, mbinu inayotumika inalenga kuonyesha maana yake katika maisha ya binadamu: imani kamili na thabiti kwa Mwenyezi Mungu peke yake, bila shaka yoyote kuhusu Yeye, na kukubali kwamba uungu wake unajumuisha kila kipengele cha ulimwengu na maisha ya binadamu. Hivyo, binadamu kujisalimisha kwa utawala wa Mwenyezi Mungu katika mambo yote inakuwa chaguo la asili na la kimantiki, kama vile ulimwengu unavyojisalimisha kwa utawala huo huo.

In the opening passage, Godhead is reflected in the creation of the heavens and earth, darkness and light, the creation of man out of clay, his first term of life, and the setting of another term for resurrection. It made clear that the whole universe submits itself to God, whose knowledge of mankind includes what everyone does both in public and in private. None of these qualities is approached in the sūrah in a theoretical, philosophical or theological way. Rather, the approach aims to establish what they mean to human life: complete and total faith in God alone, entertaining no doubts about Him whatsoever, and acceptance that His Godhead comprises all aspects of the universe and human life. Thus, human submission to God’s sovereignty in all affairs becomes the natural and logical option in the same way as the universe submits to the same sovereignty.

Sema: Ni wa nani yaliyomo mbinguni na ardhini? Sema: Ni wa Mungu. Yeye amejiwekea wajibu wa kuwarehemu na kuwaneemesha. Hakika atakukusanyeni nyote pamoja Siku ya Kiyama, ambayo hakuna shaka juu yake. Wale waliojiangamiza nafsi zao hawataamini. Kwake ni kila kilichotulia usiku na mchana. Yeye ndiye Msikivu, Mjuzi wa yote. (Aya 12-13)

Say: To whom belongs all that is in the heavens and on earth? Say: To God. He has committed Himself to bestow grace and mercy. He will certainly gather you all together on the Day of Resurrection, about which there is no doubt. Those who squandered their own souls will not believe. To Him belongs whatever takes its rest in the night or in the day. He alone hears all and knows all. (Verses 12-13)

Hapa, sūrah inachukua msimamo wa kukabiliana, lengo likiwa ni kueleza mambo waziwazi kabla ya kuchora mipaka inayowatenganisha waumini na wengine wote. Inamwelekeza Nabii ﷺ kukabiliana na watu hawa kwa hoja hiyo, ambao wanajua kikamilifu kwamba Mwenyezi Mungu ndiye Muumbaji wa ulimwengu mzima, lakini, licha ya hayo, wanaabudu viumbe vingine ambavyo havina uwezo wa kuumba chochote kinacholingana na Yeye. Yaani, wanamshirikisha Yeye washirika ambao wanadai wana sauti katika jinsi wanavyoendesha maisha yao. Nabii ﷺ anaagizwa kuwakabili kwa swali kuhusu umiliki, ambao hufuata uumbaji, wa kila kitu kilicho mbinguni na duniani. Swali linapoulizwa, linakusudiwa kujumuisha kila kipengele kimoja katika ulimwengu mzima. Likifuatiwa na kauli ya ukweli ambao hawakubishana nao wala hawangeweza kubishana nao. Qur’ani inatuambia mahali pengine kwamba walikuwa wakikiri kikamilifu: “Sema: Ni ya nani vilivyomo mbinguni na ardhini? Sema: Ni vya Mwenyezi Mungu.” (Aya ya 12)

Here, the sūrah adopts an attitude of confrontation that aims to state the issues very clearly before drawing the lines that separate the believers from all others. It gives the Prophet certain instructions to take up this confrontation with those who are fully aware that God is the Creator of the whole universe, but who, nevertheless, worship other beings even though these have no power to create anything equal to Him. That is, they associate partners with Him whom they claim have a say in how they conduct their lives. The Prophet is instructed to confront them with a question about the ownership, which follows creation, of everything in the heavens and on earth. As the question is put, it is meant to include every single element in the whole universe. It is followed by a statement of fact over which they did not and could not argue. The Qur’ān tells us elsewhere that they used to acknowledge it fully: “Say: To whom belongs all that is in the heavens and on earth? Say: To God.” (Verse 12)

Licha ya kina cha ujinga wao, ambao ulisababisha dhana potofu zilizopunguza ubora wa maisha yao, Waarabu wa kabla ya Uislamu walikuwa bora kuliko jāhiliyyah ya baadaye katika kipengele hiki mahsusi. Jāhiliyyah hii mpya inafumba akili yake dhidi ya ukweli huu, ilhali Waarabu walikuwa wakitambua na kukiri kwamba Mungu ndiye mmiliki wa kila kitu kilichoko mbinguni na duniani. Hata hivyo, hawakufikisha utambuzi huo katika hitimisho lake la kimantiki, ambalo lingewalazimu kukiri mamlaka kamili ya Mungu juu ya vile Anavyovimiliki, na kwamba njia pekee sahihi ya kutumia kile alichokiumba Mungu ni kupata ruhusa Yake na kutenda kwa mujibu wa sheria Yake. Kwa sababu hiyo, Waarabu walielezwa kuwa washirikina, na mtindo wao wa maisha ulielezwa kuwa wa kijinga. Basi, je, wale wanaokataa mamlaka ya Mungu ya kutunga sheria kwa ajili ya maisha ya binadamu, na badala yake wao wenyewe wanatumia mamlaka hayo, wanapaswa kuelezwa vipi? Wanapaswa kupewa maelezo mengine tofauti na ya ushirikina. Mungu anawaelezea kuwa ni makafiri, ni wakosaji na waasi, bila kujali wanavyodai kwa nguvu kuwa ni Waislamu, na bila kujali dini gani imeandikwa kwenye cheti chao cha kuzaliwa.

Tuzingatie sasa baadhi ya aḥādīth zinazotupa mwanga juu ya jinsi Mtume ﷺ alivyoielezea rehema ya Mungu ili watu wa kawaida waweze kuithamini ipasavyo.

Let us now consider a number of aĥādīth which give us an insight into how the Prophet portrayed God’s grace so as to make it properly appreciated by ordinary people.

Abū Hurayrah anamnukuu Mtume akisema: "Mwenyezi Mungu alipoiumba viumbe vyake, aliandika katika kitabu alichokiweka pamoja naye juu ya Kiti cha Enzi: Rehema Yangu inatangulia mbele ya ghadhabu Yangu." (Imepokewa na al-Bukhārī na Muslim kwa tofauti ndogo.) Katika toleo jingine lililopokewa na al-Bukhārī, sentensi ya mwisho inanukuliwa kama, "Rehema Yangu inapita ghadhabu Yangu." Al-Bukhārī na Muslim wote wawili wanapokea kwa mamlaka ya Abū Hurayrah kwamba Mjumbe wa Mwenyezi Mungu ﷺ alisema: "Mwenyezi Mungu ameifanya rehema kuwa sehemu mia moja. Kisha akabakiza sehemu tisini na tisa, na akaweka duniani sehemu moja. Ni kutoka sehemu hiyo moja ndipo viumbe huonyeshana rehema, hadi mnyama jike huinua kwato yake mbali na mwanawe ili asimdhuru." Muslim pia anapokea kwa mamlaka ya Salmān kwamba Mjumbe wa Mwenyezi Mungu ﷺ alisema: "Mwenyezi Mungu ana matendo mia moja ya rehema. Moja kati ya hayo ni ile ambayo kwayo viumbe huonyeshana rehema. Sehemu nyingine tisini na tisa zimehifadhiwa kwa Siku ya Hukumu." Katika Hadīth nyingine iliyopokelewa na Muslim, tunasoma: "Mwenyezi Mungu alipoumba mbingu na ardhi, pia aliumba rehema mia moja, kila moja yao ilijaza nafasi iliyo kati ya mbingu na ardhi. Aliweka rehema moja duniani. Ni kwa hiyo ndipo mama huwa na huruma kwa mtoto wake, na vivyo hivyo wanyama wa porini na ndege. Siku ya Hukumu, Mwenyezi Mungu atawakamilishia kwa rehema hii moja." Hii ni maelezo ya kuvutia kutoka kwa Mtume ﷺ, maelezo yanayorahisisha akili ya binadamu kuona ukubwa wa neema ya Mwenyezi Mungu. Tunahitaji tu kutafakari jinsi mama walivyo wepesi wa moyo kwa watoto wao, na huruma na upole ambao watu huonyesha kwa wadogo sana na wazee sana, wagonjwa na walemavu, na kwa jamaa na marafiki. Pia tunapaswa kutafakari jinsi ndege na wanyama wakati mwingine huonyeshana rehema yao kwa njia za ajabu. Sasa tuzingatie kwamba rehema hii yote ni matokeo ya sehemu moja kati ya sehemu mia moja za rehema ya Mwenyezi Mungu. Hivyo tunaweza kuthamini ukubwa wa neema ya Mwenyezi Mungu iliyo tele na isiyoisha.

Abū Hurayrah quotes the Prophet as saying: “When God created His creation, He wrote in a book which He keeps with Him above the Throne: My grace overspeeds My anger.” (Related by al-Bukhārī and Muslim with slight variations.) In another version related by al- Bukhārī, the last sentence is quoted as, “My grace oversteps My anger.” Both al-Bukhārī and Muslim relate on the authority of Abū Hurayrah that God’s Messenger said that: “God has made mercy into one hundred parts. He then retained ninety-nine parts and placed on earth one part. It is from that one part that creatures show mercy to one another, to the extent that a female animal lifts its hoof away from its young in order not to harm it.” Muslim also relates on the authority of Salmān that God’s Messenger said: “God has one hundred acts of mercy. One of these is the one by which creatures show mercy to one another. The other ninety-nine parts are reserved to the Day of Judgement.” In yet another ĥadīth related by Muslim, we read: “When God created the heavens and the earth, He also created one hundred mercies, each one of them filled the space between the heavens and the earth. He placed one mercy on earth. It is through this that a mother is compassionate to her baby, and so are wild beasts and birds. On the Day of Judgement, God complements them with this one mercy.” This is an inspiring description by the Prophet, one which makes it easy for the human mind to visualise the extent of God’s grace. We only need to reflect on how mothers are so kind-hearted to their youngsters and the sympathy and kindness people show towards the very young and very old, the sick and the invalid, and to relatives and friends. We should also contemplate how birds and animals sometimes manifest their mercy to one another in amazing ways. Now let us consider that all this mercy is the result of a single part out of one hundred parts of God’s mercy. We can, thus, appreciate the extent of God’s abounding, and inexhaustible grace.

Wakati dhana hii ya rehema inapokitia akili ya Mwislamu, huacha athari kubwa juu ya maisha yake, mtazamo wake wa mambo, tabia zake na maadili yake. Uchunguzi kamili wa athari hizo uko nje ya upeo wa maelezo haya. Kwa hiyo, tunapaswa kuridhika na mambo machache tu, ya kifupi sana.

When this concept of mercy is engrained in a Muslim’s thinking, it leaves a profound impact on his life, his view of things and his manners and moral values. A full study of such impact is beyond the scope of this commentary. Therefore, we have to be content with only a few very brief observations.

Mtu wa Kiislamu anapoelewa kwa kweli umuhimu wa ahadi ya Mwenyezi Mungu ya kuwarehemu waja Wake, hupata utulivu mkubwa ambao hubaki naye hata anapopitia nyakati za shida na majaribu makubwa yanayoweza kuwageuza watu mbali na Mola wao. Muumini anahakika kwamba katika kila wakati, katika kila hali na kila mazingira, rehema ya Mungu ipo na hakika itatolewa. Anajua kwamba Mola wake hamtahini kwa sababu amemwacha au amemnyima rehema Yake. Mungu hamnyimi rehema yake yeyote anayetumaini kwa dhati kuipokea. Ni binadamu wenyewe wanaojinyima rehema ya Mungu pale wanapomkataa na kuikataa neema Yake. Utulivu wa muumini kwamba neema ya Mungu i karibu humjaza moyo wake nguvu, subira, matumaini na faraja. Anajua kwamba yuko mikononi salama na zenye kujali, na anafurahia faraja ya neema ya Mungu mradi tu asipotoke sana.

When a Muslim truly appreciates the significance of God’s commitment to being merciful to His servants, he experiences a profound sense of reassurance which remains with him even when he goes through periods of hardship and severe trials that are enough to turn people away from their Lord. A believer is certain that at every moment and in every situation and condition, God’s grace is present and sure to be bestowed. He knows that his Lord does not put him to the test because He has abandoned him or denied him His mercy. God does not deny His grace to anyone who sincerely hopes to receive it. It is human beings who deny themselves God’s mercy when they disbelieve in Him and reject His grace. A believer’s reassurance that God’s grace is close at hand fills his heart with strength, perseverance, hope and comfort. He knows that he is in good, caring hands and he enjoys the comfort of God’s grace as long as he does not go far astray.

Zaidi ya hayo, mwamini anapotambua ukweli huu kwa namna hii mahsusi, hisia yake ya staha mbele ya Mwenyezi Mungu huongezeka. Kutumaini rehema na msamaha wa Mungu hakumsukumi watu kumwasi Mungu kama wengine wanavyotaka tuamini. Kwa hakika, humfanya mwamini kuwa mwenye haya sana katika mwenendo wake na Mungu, Mwenye kusamehe sana, Mwenye rehema. Mtu anayejaribiwa kumwasi Mungu kwa sababu ya rehema ya Mungu ni yule ambaye hajaonja ladha halisi ya kuwa mwamini. Kwa mfano, baadhi ya Masufi au wanamapokeo wa kiroho wanadai kwamba kwa makusudi wanajiingiza katika dhambi, ili wapate kufurahia utamu wa uvumilivu, msamaha na rehema ya Mungu. Huu ni mantiki potofu, isiyolingana na asili halisi ya mwamini.

Hadi sasa imethibitishwa ukweli wa msingi kwamba Mwenyezi Mungu ndiye Muumbaji pekee na ndiye mmiliki pekee wa kila kitu kilichopo katika ulimwengu. Kufuatia hilo kuna kukemea kwa nguvu kutafuta msaada kwa yeyote mwingine zaidi ya Mwenyezi Mungu, au kuelekeza ibada kwa yeyote mwingine. Vitendo vyote kama hivyo vinapingana na ukweli wa msingi wa kujisalimisha kwa Mwenyezi Mungu, kwani ni matendo ya ushirikina yasiyoendana na Uislamu. Hapa pia zimetajwa sifa kadhaa za Mwenyezi Mungu, ikiwa ni pamoja na kwamba Yeye ndiye Muumbaji wa mbingu na ardhi, Mlezi wa kila kitu, Mwenye nguvu zote. Hali ya jumla ya kicho inaimarishwa kwa kutajwa adhabu Yake kali.

So far, the basic fact that God is the only Creator and the only owner of everything that exists in the universe has been established. This is now followed by a strong denunciation of seeking support from, or addressing worship to, anyone other than God. All such deeds contradict the fundamental fact of submission to God since they are acts of polytheism that do not fit with Islam. A number of God’s attributes are also stated here, including that He is the Creator of the heavens and earth, the sustainer of all, the Almighty. The general air of awe is enhanced by a mention of God’s severe punishment.

Sema: ‘Je, nichukue kwa bwana wangu mwingine yeyote isipokuwa Mungu, Muumbaji wa mbingu na ardhi, anayewapa chakula wote, Yeye mwenyewe hahitaji chochote?’ Sema: ‘Nimeamriwa kuwa wa kwanza wa wale wanaojisalimisha kwa Mungu, wala nisiwe miongoni mwa wale wanaomshirikisha Yeye na wengine.’ Sema: ‘Hakika ninaogopa, ikiwa nitamwasi Mola wangu, adhabu ya siku kubwa ya kutisha.’ Yule atakayeepushwa nayo siku hiyo, basi amepata rehema Yake. Huo ndio ushindi ulio wazi. Mungu akikugusisha na dhara, hakuna wa kuiondoa isipokuwa Yeye. Na akikugusisha na kheri, basi Yeye ana uwezo juu ya kila kitu. Yeye ndiye mwenye mamlaka juu ya waja Wake wote, Naye ndiye Mwenye hekima, Mjuzi wa kila kitu. (Aya 14-18)

Say: ‘Am I to take for my master anyone but God, the Originator of the heavens and the earth, who gives nourishment to all and Himself needs none’? Say: ‘I am commanded to be the first of those who surrender themselves to God, and not to be among those who associate partners with Him. Say: Indeed I would dread, were I to disobey my Lord, the suffering of an awesome day. He who is spared that shall have received His grace. This will be a manifest triumph. If God were to expose you to affliction, none can remove it but He. And if He were to bless you with good fortune — well, He has power over all things. He alone holds sway over all His creatures, and He alone is truly wise, all-aware. (Verses 14-18)

Huu ndio msingi halisi wa suala hili: kumfanya Mwenyezi Mungu peke yake kuwa Bwana wetu, au Waliy, kwa kila maana ya neno hilo. Yeye peke yake ndiye Bwana anayestahili kuabudiwa. Tunamnyenyekea Yeye kwa kuwa Yeye peke yake ndiye Mtawala. Hakuna msaada unaopaswa kutafutwa kutoka kwa yeyote isipokuwa Yeye. Katika kila hali ngumu, tunamwomba Yeye peke yake msaada. Hili ndilo swali la msingi la imani.

Sasa inakuja kilele cha kifungu hiki, ambacho kinatumia mdundo wa kina ili kusisitiza tena mtazamo sahihi wa muumini. Aya ya mwisho ya kifungu inatumika kama tamko wazi la msimamo, onyo, na kuacha kila kitu kinachokuwa na sehemu ya kumshirikisha Mungu. Mtindo wake ni wa nguvu na wa uamuzi.

Now comes the climax of this passage, which employs a profound rhythm so as to re-emphasise the right attitude of a believer. The final verse of the passage serves as a clear statement of position, a warning a nd a move away from everything that has an element of setting partners with God. The style here is both strong and decisive:

Sema: Ni kitu gani kilicho kizito zaidi katika ushahidi? Sema: Mwenyezi Mungu ndiye shahidi kati yangu na nyinyi. Qur'ani hii imeteremshwa kwangu ili nikuonyeni kwayo, nyinyi na wote itakaowafikia. Je, kweli mtashuhudia kwamba kuna miungu mingine pamoja na Mwenyezi Mungu? Sema: Mimi sishuhudii hivyo.

“Say: What is weightiest in testimony? Say: God is witness between me and you. This Qur’ān has been revealed to me that I may thereby warn you and all whom it may reach. Will you in truth bear witness that there are other deities beside God? Say: I bear no such witness.

Sema: Yeye ni Mungu Mmoja tu. Mimi najitenga na yote mnayomshirikisha naye.” (Aya ya 19)

Say: He is but one God. I disown all that you associate with Him.” (Verse 19)

Aya hii imeundwa na mfululizo wa kauli fupi zinazofuatana kwa kasi sana. Hii ni kutupa picha za haraka za mitazamo tofauti inayoweza kuwepo kuhusiana na suala kuu. Hata hivyo, picha hiyo ni hai sana hivi kwamba tunaweza kuona hisia zote kwenye nyuso za wahusika walioonyeshwa, na tunaweza hata kuingia katika mawazo yao. Tunachoona kwanza ni amri aliyotoa Mwenyezi Mungu kwa Mtume Wake. Hii inafuatiwa mara moja na tukio ambalo Mtume wa Mwenyezi Mungu ﷺ anakabiliana na makafiri wanaomshirikisha Mwenyezi Mungu na wanaotaka yeye, yaani Mtume ﷺ, athibitishe upotofu wao kabla ya kukubali ujumbe wake. Wanadhani kwamba mazungumzo ya namna hiyo yanawezekana, na kwamba Uislamu na ushirikina vinaweza kuishi pamoja moyoni mwa mtu. Inasikitisha kusema kwamba bado kuna watu wanaofikiri kuwa hili linawezekana. Wanasema kwamba mtu anaweza kujisalimisha kwa Mwenyezi Mungu huku akiendesha maisha yake kwa msingi wa mafundisho anayoyapokea kutoka vyanzo vingine, na huku akikubali mamlaka ya nguvu nyingine na kutafuta msaada na ulinzi wa viumbe wengine.

This verse is made up of a series of short statements which follow each other in very quick succession. This, to give us quick images of the different attitudes which can be held in relation to the central issue. Nevertheless, the painting is so vivid that we can see all expressions on the faces of the characters drawn and we can even penetrate their thoughts. What we see first is a command given by God to His Messenger. This is immediately followed by a scene wherein God’s Messenger confronts the unbelievers who are associating partners with God and who want him, i.e. the Prophet, to endorse their falsehood before they accept his message. They imagine that such an exchange is feasible and that Islam and idolatry can exist side by side in someone’s heart. It is sad to say that some people still think that this is possible. They argue that a person can submit himself to God while he conducts his life on the basis of teachings he receives from other sources and while he acknowledges the authority of other powers and seeks the help and patronage of other beings.

Hata hivyo, ningependa kujadili swali kuu katika kifungu hiki, yaani lile la imani na msingi wake wa kwanza: umoja wa Mungu na kujitenga na makafiri.

However, I wish to discuss the central question in this passage, namely that of faith and its fundamental principle: God’s oneness and the break with unbelievers.

Sisi tulio leo ndani ya jamii ya Waislamu tunapaswa kutafakari kwa kina sana juu ya kifungu hiki na jinsi kinavyoshughulikia suala hili kuu. Jumuiya ndogo ya waumini wa kweli leo inakabiliwa na jāhiliyyah iliyokita mizizi duniani kote, kama ilivyokuwa kwa kizazi cha kwanza cha Waislamu wakati aya hizi zilipoteremshwa.

Those of us today who belong to the Muslim community should reflect very deeply on this passage and the way it tackles this central issue. The small community of true believers today are faced with well entrenched jāhiliyyah throughout the world, in the same way as the first generation of Muslims were when these verses were revealed.

Kwa kuzingatia aya hizi, msimamo unaostahili kuchukuliwa na jamii ya Waislamu lazima sasa ufafanuliwe kama ulivyofafanuliwa wakati ule.

In the light of these verses, the proper attitude to be adopted by the Muslim community must be defined now as it was defined then.

Hali ya wanadamu leo, kwa njia nyingi, inafanana kabisa na ile ya wakati Qur'ani ilipoteremshwa kwa Nabii Muhammad ﷺ.

The situation of mankind today is in many ways identical to what it was at the time when the Qur’ān was revealed to the Prophet Muĥammad (peace be upon him).

Wakati huo, Uislamu, kama imani na mfumo wa maisha, ulisimama juu ya kanuni kuu iliyowataka watu watamke kukubali kwao kwamba "hakuna mungu isipokuwa Mungu". Ni tamko lenye maana maalum kama alivyoeleza Rab`ī ibn `Āmir, mjumbe aliyetumwa na kamanda wa jeshi la Kiislamu kwenda kwa Rustom, kamanda wa Waajemi, kabla ya majeshi hayo mawili kupigana vita vya maamuzi. Rustom alimuuliza ni nini kilichowatoa Waislamu katika nchi yao. Akajibu: "Ni Mungu aliyetuamuru tutoke kwenda vitani ili tusaidie kuwakomboa wale wanaotaka kukombolewa kutoka kwenye kuabudu viumbe kwenda kumwabudu Mungu peke yake, na kutoka kwenye vikwazo vya maisha haya ya sasa kwenda kwenye upana wa uhusiano wake wa ulimwengu mzima na maisha ya Akhera, na kutoka kwenye dhulma inayofanywa na dini nyingine kwenda kwenye haki ya Uislamu." Mjumbe huyo wa Kiislamu alifahamu vyema kwamba Rustom na watu wake hawakumchukulia mfalme wao, Khusraw, kuwa ndiye Bwana aliyeumba ulimwengu, wala hawakumfanyia ibada za kidini. Walimkubali tu kama mtawala aliyewatungia sheria. Kwa njia hiyo, walijifanya watumwa wake kwa maana maalum ambayo ni kinyume kabisa cha Uislamu. Hivyo basi, mjumbe wa Kiislamu alimweleza kamanda wa Waajemi kwamba Waislamu walikuwa wanatekeleza amri ya Mungu ya kusaidia kuwakomboa watu kutoka katika hali ambapo kundi moja la watu linaabudu kundi jingine. Wanafanya hivyo kwa kuwapa watawala sifa muhimu ya uungu, yaani mamlaka ya utawala na uwezo wa kutunga sheria unaotokana nao, na kutekeleza sheria zao kivitendo, jambo ambalo ni aina ya dini. Lengo la majeshi ya Kiislamu lilikuwa kuwakomboa watu ili wamwabudu Mungu peke yake na wafurahie haki ya Uislamu.