Mzunguko mwingine wa makabiliano na washirikina kuhusu ukweli wa ujumbe wa Mwenyezi Mungu na asili ya Mtume unaendelea katika sehemu hii. Lengo lake ni kurekebisha dhana potofu zilizo kwenye akili za watu kwa ujumla kuhusu ujumbe na wajumbe wa Mungu. Dhana hizo zilipotoshwa zaidi wakati wa kipindi cha ujinga miongoni mwa Waarabu na jamii nyingine, hadi zikaondoka kwenye ukweli wa unabii, wahyi, na wajumbe. Walizidisha hata hadithi za kubuni, khurafa, hekaya na mfano wake, hadi wakachanganya jambo lote kwa uchawi, kubashiri kwa kupiga ramli, majini, na hata wazimu. Hivyo, Nabii angeulizwa atabiri mambo ya baadaye, alete miujiza, na kufanya yale ambayo mshirikina wa roho au mchawi hufanya kwa kawaida.

Yet another round of confrontation with the idolaters concerning the truth of the divine message and the nature of the Messenger gets underway in this passage. It seeks to rectify preconceived ideas among mankind generally about God’s messages and messengers. Such ideas had been further distorted during periods of ignorance among the Arabs and other communities, such that they had moved away from the truth of prophethood, revelation, and messengers. They had even added legends, superstitions, myths and the like to confuse the whole issue with sorcery, fortune- telling, the jinn and even with madness. Thus, a Prophet would be asked to predict the future, produce miracles and do what a medium or a sorcerer normally does.

Dini ya Kiislamu inaondoa upuuzi huu wote, ikiwasilisha itikadi yake kwa maneno wazi, rahisi na ya vitendo. Inaondoa katika dhana ya unabii hadithi zote za kiajabu na ushirikina ulioshikamanishwa nayo katika karibu jamii zote za kijahilia, ikiwemo zile zilizoletwa na madhehebu mbalimbali ya Kiyahudi na Kikristo. Yote haya yalikuwa yamepotosha vibaya taswira ya manabii na unabii.

The Islamic faith does away with all this nonsense, presenting its ideology in clear, simple and practical terms. It purges the concept of prophethood of all the myths and superstitions that had been attached to it in practically all jāhiliyyah communities, including those introduced by different Jewish and Christian sects. All these had badly distorted the image of prophets and prophethood.

Kisha Qur'ani inawasilisha imani ya Kiislamu kwa watu bila majaribu yoyote au mapambo ya nje yasiyo yake. Mtume anayeifikisha ni binadamu wa kawaida, ambaye hana uwezo wa kufikia hazina za Mungu, hana ujuzi wa yale yaliyo nje ya uwezo wa utambuzi wa kibinadamu, wala hadai kuwa malaika. Yeye hupokea ujumbe wake kutoka kwa Mola wake pekee, na hufuata lisilokuwa lile lililofunuliwa kwake.

The Qur’ān then presents the Islamic faith to people free of all temptations or adornments that are alien to it. The Messenger advocating it is an ordinary human being, who has no access to God’s treasures, no knowledge of what lies beyond the reach of human perception, and who makes no claim to be an angel. He receives his message only from his Lord, and follows nothing other than what is revealed to him.

Sema: Sikuambii kwamba hazina za Mungu ziko kwangu; wala sijui yaliyo nje ya uwezo wa utambuzi wa binadamu; wala sisemi kwenu kwamba mimi ni malaika. Ninafuata tu kile kinachofunuliwa kwangu. Sema: Je, kipofu na mwenye kuona wanaweza kuchukuliwa kuwa sawa? Je, hamtafakari?ﷺ

Say: I do not say to you that God’s treasures are with me; nor do I know what is beyond the reach of human perception; nor do I say to you that I am an angel. I only follow what is revealed to me. Say: Can the blind and the seeing be deemed equal? Will you not reflect? (Verse 50)

Wakiwa wakaidi katika kukataa Uislamu, watu wa Quraysh walimdai Mtume ﷺ afanye muujiza kwa ajili yao ili wapate kuukubali. Kama tulivyokwisha kutaja, walikuwa na hakika kwamba yeye ni mkweli.

Stubborn in their rejection of Islam, the people of the Quraysh demanded that the Prophet (peace be upon him) perform a miracle for them so as to win their acceptance. As we have already mentioned, they were certain that he was truthful.

Hakika, hawakuwa na shaka juu ya hilo. Hata hivyo, mara nyingine walimdai amgeuze milima miwili ya al-Ṣafā na al-Marwah kuwa dhahabu! Wakati mwingine walidai milima yote miwili iondolewe kabisa Makka ili mahali pake pawepo ardhi yenye rutuba inayoweza kutoa mazao na matunda. Nyakati nyingine walidai waarifiwe yatakayotokea siku zijazo. Au walidai malaika ashushwe kuthibitisha ujumbe wa Mtume ﷺ, au hati iliyoandikwa ishushwe kwake kutoka juu mbinguni.

Indeed, they had no doubt about that. Nevertheless, they demanded, on occasion, that he transform the two hills of al-Şafā and al-Marwah into gold! At times, they demanded that both hills be removed from Makkah altogether so as to have in their place a fertile area which could yield crops and fruits. At other times, they demanded that they be informed of what would happen in the future. Alternatively, they demanded that an angel be sent down to endorse the Prophet’s message, or that a written statement be sent down to him from on high.

Madai hizi zote zilikuwa ni kificho tu cha kukataa kwao kwa ukaidi. Zilitokana na hadithi za kubuni, ushirikina na visa vya kale vilivyohusishwa na hadhi na nafasi ya nabii, kama ilivyoelewa na jamii za kijahiliyya. Vilivyokuwa karibu zaidi nao kati ya hivi ni hadithi na visa vilivyoshikwa na Mayahudi na Wakristo baada ya kuwa wamepotoka kutoka katika ukweli aliowahubiria wajumbe wa Mwenyezi Mungu.

All these demands were simply a cover-up for their stubborn rejection. They were born out of the myths, superstitions and legends which were associated with the status and role of a prophet, as conceived by jāhiliyyah societies. The closest of these to them were the myths and legends held by the Jews and Christians after they had deviated from the truth preached to them by God’s messengers.

Mtume anaagizwa, kwa hiyo, kuiwasilisha kwa watu kama ilivyo, bila mapambo wala kishawishi. Haihitaji mambo hayo hata kidogo. Wale wanaoikubali wanapaswa kujua kwamba hawatapata utajiri wa kimali wala cheo kwa sababu yake. Hawatakuwa na ubora wowote juu ya watu wengine isipokuwa kwa matendo yao mema. Wao wanachagua tu mwongozo wa Mungu ambao una thamani kubwa zaidi kuliko utajiri, cheo au ubora. "Sema: 'Sikwambii kwamba hazina za Mungu ziko kwangu; wala siyajui yaliyo nje ya uwezo wa kufahamu wa binadamu; wala sikwambii kwamba mimi ni malaika. Ninafuata tu kile kinachofunuliwa kwangu.'" (Aya ya 50)

The Prophet is, therefore, ordered to present it to people as it is, without adornment or temptation. It requires none of these. Those who adopt it should know that they are not going to gain any material wealth or position by it. They shall have no distinction over other people except through their good actions. They are only opting for divine guidance which is much more valuable than wealth, position or distinction. “Say: ‘I do not say to you that God’s treasures are with me; nor do I know what is beyond the reach of human perception; nor do I say to you that I am an angel. I only follow what is revealed to me.’” (Verse 50)

Wanapokubali na kuyapokea haya, wanapaswa kufahamu kwamba wanajitoa wenyewe kutoka gizani na upofu kuingia kwenye nuru na mwangaza: "Sema: Je, kipofu na mwenye kuona wanaweza kulinganishwa? Je, hamtafakari?" (Aya ya 50) Zaidi ya hayo, kufuata wahyi wa Mwenyezi Mungu ni, kwa yenyewe, kufuata uongofu sahihi. Mtu ambaye hana mwongozo wa namna hiyo hubaki kuwa kipofu. Hili limesemwa wazi katika aya hii. Basi, ni nafasi gani inayobaki kwa akili ya binadamu?

When they accept and adopt this, they should know that they bring themselves out of darkness and blindness into light and enlightenment: “Say: Can the blind and the seeing be deemed equal? Will you not reflect?” (Verse 50) Besides, following divine revelations is, in itself, following proper guidance. A person who is left without such guidance remains blind. This is stated plainly in this verse. What role, then, is left to the human mind?

Kutoka mtazamo wa Kiislamu, jibu la swali hili ni rahisi sana. Akili ambayo Mungu amemjaalia mwanadamu ina uwezo wa kupokea wahyi wake na kuufahamu. Hilo ndilo jukumu lake. Zaidi ya hayo, ni fursa iliyo mikononi mwa mwanadamu ya kufuata uongofu wa Mungu na kujiwekea kipimo sahihi kisichokosea.

From the Islamic point of view, the answer to this question is very simple. The mind with which God has endowed man is able to receive His revelation and comprehend it. This is its role. Moreover, it is the opportunity available to man to follow God’s guidance and to be equipped with the proper, infallible criterion.

Waonye kwa [Qur’ani] hii wale wanaoogopa kwamba watakusanywa kwa Mola wao, ilhali hawatakuwa na mlinzi wala mwombezi isipokuwa Yeye, ili wapate kumcha Mungu. Usiwafukuze wale wanaomwomba Mola wao asubuhi na jioni, wakitafuta radhi zake tu. Wewe hauna jukumu lolote juu yao, nao hawana jukumu lolote juu yako. Ukiwafukuza, basi utakuwa miongoni mwa wenye kudhulumu. Ndivyo tunavyowajaribu baadhi yao kwa wengine, ili waseme: "Je, hawa ndio ambao Mungu amewafadhili miongoni mwetu?" Je, Mungu hajui zaidi nani wenye shukrani kweli? Wanapokujia wale wanaoamini ishara zetu, sema: "Amani iwe juu yenu." Mola wenu amejiwekea juu yake rehema: yeyote miongoni mwenu atakayetenda uovu kwa kutojua, kisha akatubu na kujirekebisha, basi Yeye ni Mwingi wa kusamehe, Mwenye kurehemu.

Warn with this [Qur’ān] those who fear that they will be gathered to their Lord, when they shall have none to protect them from Him or to intercede with Him, so that they may be God-fearing. Do not drive away those who call on their Lord morning and evening, seeking only to win His pleasure. You are in no way accountable for them, just as they are in no way accountable for you. Should you drive them away, you would be among the wrongdoers. It is in this way that We try some of them by means of others, so that they may say: ‘Are these the ones upon whom God has bestowed His favour from among us?” Does not God know best as to who is truly grateful? When those who believe in God’s revelations come to you, say: Peace be upon you. Your Lord has committed Himself to bestow grace and mercy: if any of you does a bad deed out of ignorance, and then repents and mends his ways, He will be much forgiving, merciful.

(Aya 51-4)

(Verses 51-4)

Ni alama ya dini ya Kiislamu kwamba haijali sana thamani za kidunia na mambo madogo madogo ya kibinadamu. Mjumbe wa Mungu ﷺ aliamriwa kuiwasilisha kwa watu jinsi ilivyo, bila mapambo, bila urembo, wala ahadi za kuvutia. Pia aliamriwa kuwajali kwa namna ya pekee wale ambao huenda wakaitikia wito wake kwa mwitikio chanya, na kujiunga na wale wanaoipokea vizuri, wenye nia ya kujitahidi kwa dhati kutafuta radhi za Mungu. Hakupaswa kutilia uzito wowote thamani za jamii ya kijahiliyya. Kazi yake ilikuwa kuwaonya wale wanaoogopa yatakayowapata watakapokusanywa kwa Mola wao, Siku ya Kiyama, wakati wasiwe na yeyote wa kuwasaidia wala kuwaombea. Ukweli unabaki kuwa hakuna mtu awezaye kumwombea mtu kwa Mungu isipokuwa amepewa ruhusa ya kufanya hivyo.

It is a mark of the Islamic faith that it pays little regard to worldly values and petty human considerations. God’s Messenger (peace be upon him) has been commanded to present it to human beings as it is, without decoration, adornment or tempting promises. He was also commanded to pay particular attention to those who are likely to respond positively to his call and to ally himself with those who receive it well, willing to make a sincere effort to win God’s pleasure. He was not to attach any weight to the values of a jāhiliyyah society. His task was to warn those who fear what may happen to them when they are gathered to their Lord, on the Day of Resurrection, when they shall have none to support or intercede for them. The fact remains that no one can intercede with God unless he is given permission to do so.

"Hivyo ndivyo tunavyowajaribu baadhi yao kwa wengine, ili waseme: Je, hawa ndio ambao Mwenyezi Mungu amewaneemesha miongoni mwetu?" (Aya 53) Hili ni swali la kejeli lililoulizwa na wakuu wa Waarabu wenye kiburi. Qur'ani inatoa jibu kamilifu: "Je, Mwenyezi Mungu hajui zaidi ni nani walio wenye shukrani kweli?" (Aya 53) Ni jibu lenye maana kali sana. Linaonyesha wazi kwamba kufuata uongofu wa kweli ni zawadi anayopewa Mwenyezi Mungu wale anaowajua kuwa ni wenye shukrani kweli. Kwa njia hii, wananeemeshwa na upande huu maalum wa rehema za Mwenyezi Mungu. Hakuna kiasi chochote cha shukrani kinachotosha kulipa neema hii. Hata hivyo, Mwenyezi Mungu hupokea bora ya kile ambacho waja wake wanaweza kufanya na huwalipa kwa hilo. Malipo yake daima ni makubwa mno.

“It is in this way that We try some of them by means of others, so that they may say: Are these the ones upon whom God has bestowed His favour from among us?’“ (Verse 53) This is a rhetorical question asked by the arrogant Arab chiefs. The Qur’ān provides the perfect answer: “Does not God know best as to who is truly grateful?” (Verse 53) It is an answer loaded with pointed connotations. It clearly suggests that following right guidance is a reward given by God to those whom He knows to be truly grateful. In this way, they are favoured with this particular aspect of divine grace. No amount of gratitude is sufficient in return for this act of grace. God, however, accepts the best that His servants can do and rewards them for it. His reward is always exceedingly generous.

Jibu pia linapendekeza kwamba kukubali imani ni baraka ambayo haina uhusiano wowote na maadili yanayoweza kutawala katika jamii yoyote inayofuata mifumo iliyobuniwa na binadamu. Mwenyezi Mungu huitoa kwa wale anaowajua kuwa wanaishukuru, hata ikiwa ni maskini na hawana ushawishi. Thamani za kibinadamu hazina uzito wowote katika mizani ya Mungu.

The answer also suggests that accepting faith is a blessing that has nothing to do with the values that may prevail in any society following man-made systems. God bestows it on those whom He knows to be grateful for it, even though they may be poor and have no influence. Human values have no weight on God’s scales.

Ni wazi kutokana na jibu la Mungu kwa swali hilo la kiburi kwamba ni ujinga mtupu wa watu hao unaozaa pingamizi lao kuhusu uchaguzi wa watu ambao Mungu huwapa neema yake. Wanaouliza swali hilo hawatambui kwamba Mungu hutoa fadhila hii kwa msingi wa ujuzi wake kamili. Ni Yeye anayejua miongoni mwa waja wake ni nani anayestahili fadhila kama hiyo. Pingamizi za kijinga kama hizi pia zinaonyesha adabu mbaya za wanaopinga.

It is clear from God’s answer to that arrogant question that it is those people’s sheer ignorance that gives rise to their objection to the selection of people on whom God bestows His grace. Those who raise the question do not realise that God bestows this favour on the basis of His perfect knowledge. It is He who knows those who deserve such a favour from among His servants. Such ignorant objections also betray the objectors’ bad manners.

Tunahitaji kupitia upya kwa kina kifungu hiki chote, kwa kuwa kina umuhimu mkubwa sana kwa binadamu wote. Aya zake zina maana kubwa zaidi kuliko orodha ya thamani na kanuni za kinadharia kuhusu haki za binadamu. Zinawakilisha jambo kubwa lililopatikana katika maisha ya binadamu pale dini hii ilipomshika binadamu mkono ili kuvuka pengo pana sana. Katika hatua moja tu ya historia, binadamu alifikia kilele cha juu kabisa. Ingawa baadaye alirudi nyuma kwa muda mrefu kutoka kilele hicho, ukuu na uhalisia wa mafanikio hayo hauwezi kupuuzwa. Kwa kuwa binadamu alishawahi kufikia kilele hicho mara moja, bila shaka anaweza kurudia tena. Kilele kipo pale pale. Binadamu na dini ya Uislamu bado ni vile vile. Kinachohitajika ni azma thabiti ya kujaribu tena na imani kwamba kilele hicho kinaweza tena kufikiwa.

We need to cast another long look at this whole passage, as it is of exceeding importance to humanity as a whole. Its verses have a much greater significance than the listing of values and theoretical principles on human rights. They represent something great that has been achieved in human life when this faith took humanity by the hand to bridge a very wide gulf. In just one stage of history, humanity attained the brightest summit. Despite its long retreat from that summit, the greatness and reality of that achievement cannot be taken lightly. Since humanity has reached that summit once, it can certainly repeat its performance. The summit remains there. Human beings and the religion of Islam remain the same. What is needed is the determined resolution to try again and the confidence that the summit is once again attainable.

Aya hizi zinachora kwa ubinadamu mstari unaopanda, zikiashiria kila hatua kwa mpangilio ili kuonyesha kiwango cha chini cha ujinga ambamo Waarabu walikuwepo kabla ya Uislamu kuwapeleka hadi kileleni kabisa. Waliposhika kilele hicho, waliwachukua pamoja nao watu wengine wote.

These verses draw for humanity the rising curve, marking each stage in order to show the low level of ignorance at which the Arabs were situated before Islam took them to the highest summit. When they attained it, they took the rest of mankind with them.

Kina cha kina cha ujinga ambacho Waarabu, pamoja na binadamu wote, waliishi humo katika siku zao za ujinga kinatuonyesha wazi wazi pale wakuu wa Quraysh walipomwambia Mtume kwa lawama iliyojificha: "Muhammad, je, hawa ndio uliowachagua kuwa marafiki miongoni mwa watu wako? Je, hawa ndio ambao Mungu amewapa fadhila yake miongoni mwetu? Je, sisi tuwe wafuasi wa hawa? Waondoe, basi huenda tukafikiria kukufuata." Tunaiona tena katika jinsi al-Aqra` na `Uyaynah walivyowatazama kwa dharau Masahaba wa mwanzo wa Mtume kama Bilāl, Şuhayb, `Ammār, Khabbāb na watu wengine waliodhaniwa kutofaa. Wakuu hao wawili walimwambia Mtume: "Tunapenda utuwekee wakati maalum kwa ajili yetu ili Waarabu watambue nafasi yetu ya juu. Ujumbe unakujia kutoka pembe zote za Arabia, na tunaona aibu kuonekana pamoja na watu kama hawa. Tunapokuja kukuona, waambie hao waondoke. Tutakapoondoka, unaweza kukaa nao ukipenda." Hii ndiyo sura mbaya zaidi ya ujinga na thamani zake duni, zinazoweka umuhimu kwenye hadhi ya kijamii na mambo ya utajiri na tabaka. Watu hao waliodharauliwa na wakuu wa Waarabu walikuwa either si Waarabu, au hawakuwa na utajiri wala hadhi ya kijamii. Thamani hizo hizo zinatawala katika jamii zote za jāhiliyyah, hata za kisasa.

Sasa tunafika mwisho wa sehemu hii ambayo imeeleza kwa uwazi sana asili ya ujumbe wa mwisho uliofunuliwa na Mwenyezi Mungu na kazi aliyopewa Mtume wake wa mwisho. Zaidi ya hayo, imeeleza misingi ya imani kama ilivyo, bila mapambo, ikitupa mwanga juu ya maadili na kanuni ambazo Uislamu unataka kuanzisha katika maisha ya binadamu, na zile ambazo unataka kuondoa. Mwishoni mwa sehemu hii tunakumbushwa kwamba maelezo haya ya kina yametolewa kwa makusudi ili kuweka kila kitu wazi kabisa na kutoacha nafasi ya mkanganyiko. Hivyo, ukweli utajulikana kwa kila mtu, bila haja ya ushahidi wa kimiujiza. Uwazi wa namna hii unatolewa na mbinu ya Qur'ani, ambayo sehemu hii ni mfano wake.

Now we come to the conclusion of this passage which has outlined very clearly the nature of the last message revealed by God and the task assigned to His last Messenger. It has further outlined the essentials of faith as they are, unadorned, giving us an insight into the values and principles Islam wants to establish in human life and those it wants to abolish. At the conclusion of this passage we are reminded that this detailed outline is given on purpose in order to lay down everything very clearly and to leave no room for confusion. Thus, the truth will be known to everyone, without any need for miraculous proofs. Such clarity is provided by the Qur’ānic approach, of which this passage is an example.

Aya ya mwisho katika sehemu hii imeonyeshwa kwa vifungu viwili vifupi: kifungu cha kwanza kinarejea ishara zote za uongofu, dalili zinazoelekea imani na kauli za ukweli ambazo zimetolewa hadi sasa katika sura hii: "Hivyo ndivyo Tunavyozifafanua ishara Zetu." Kifungu cha pili katika aya hii fupi kinatujaza mshangao: "Ili njia ya wakosaji idhihirike waziwazi."

The final verse in this passage is expressed in two short clauses: the first refers to all signs of guidance, pointers to faith and statements of the truth that have been given so far in this sūrah: “Thus do We make plain Our revelations”. The second clause in this short verse fills us with wonder: “So that the path of the evildoers may be clearly distinct.” (Verse 55)

Kauli hii inatuonyesha kwamba mbinu ya Qur'ani inajitahidi kufafanua ukweli na kuutaja waziwazi, lakini lengo lake si tu kuifanya njia ya waumini iwe wazi na tofauti. Pia inajitahidi kuonyesha uwongo waziwazi na kwa uwazi, ili njia ya watenda maovu nayo iwe wazi na tofauti. Kufafanuliwa kwa mmoja kunalazimu kufafanuliwa kwa mwingine.

This statement tells us that the Qur’ānic approach endeavours to clarify the truth and states it very plainly, but its purpose is not merely to make the path of the believers clearly distinct. It also endeavours to clearly and plainly portray falsehood so that the path of the evildoers is also clearly distinct. Clarity of the one necessitates clarity of the other.