Sura hii ni ya sehemu ya Qur'ani iliyoteremshwa kwa Mtume ﷺ alipokuwa Makka. Ingawa sehemu hii ya Qur'ani iliteremshwa kwa Mtume ﷺ kwa kipindi cha miaka kumi na tatu, inahusu swali moja tu. Asili ya swali hili haikubadilika, ingawa namna ya kuliwasilisha ilitofautiana kulingana na mtindo wa Qur'ani. Kwa hiyo, tunaliona swali hili likiwasilishwa kila mara kwa mwanga mpya, kana kwamba linaulizwa kwa mara ya kwanza. Swali hili la msingi na la kimsingi kabisa la dini hii mpya ni lipi? Kimsingi, ni swali la imani pamoja na mambo yake makuu mawili, Uungu na waja Wake, na uhusiano kati yao. Linamlenga kila binadamu kwa nafasi yake hiyo hasa, yaani kama binadamu. Katika hili, Mwarabu wakati wa kuteremshwa kwa Qur'ani, au katika kizazi chochote kilichofuata, na asiye Mwarabu wa kizazi chochote, wako sawa.

This sūrah belongs to the part of the Qur’ān revealed to the Prophet when he was in Makkah. Although this part of the Qur’ān was revealed to the Prophet (peace be upon him) over a period of thirteen years, it deals with only one question. The nature of this question did not change, although the manner of its presentation varied according to the style of the Qur’ān. We, therefore, see this question being constantly presented in a new light, just as if it were being raised for the first time. What is this primary and most fundamental question of this new religion? Essentially, it is the question of faith with its two main aspects, Godhead and His servants, and the relationship between them. It is addressed to every human being in that particular capacity, i.e. as a human being. In this respect, an Arab at the time of the revelation of the Qur’ān, or in any other subsequent generation, and a non-Arab of any generation, are equal.

Hili ni swali la milele ambalo mwanadamu lazima akabiliane nalo; ni swali la kuwepo kwa mwanadamu katika ulimwengu, lengo lake la mwisho, na uhusiano wake na ulimwengu na viumbe wengine. Zaidi ya hayo, ni swali linalohusu uhusiano kati ya mwanadamu na Muumba wa ulimwengu na viumbe vyote. Tunasema kwamba swali hili halibadiliki, kwa sababu linahusiana na asili ya uwepo wa mwanadamu yenyewe.

This is the ever-present question with which man must deal; it is the question of man’s existence in the universe, his ultimate goal, and his relationship with the universe and other creatures. More importantly, it is the question which deals with the relationship between man and the Creator of the universe and all creation. We say that this question does not change, because it relates to man’s very being.

Sehemu ya Qur-ani iliyoteremshwa Makka inamweleza mwanadamu siri ya kuwepo kwake na siri ya ulimwengu unaomzunguka. Inamweleza yeye ni nani, amekotoka wapi, kwa kusudi gani, na mwishoni ataenda wapi. Ni nani anayemleta kutoka kutokuwepo hadi kuwepo, ni nani anayemchukua, na kwa hatima gani?

The part of the Qur’ān revealed in Makkah explains to man the secret of his existence and the secret of the universe surrounding him. It tells him who he is, where he has come from, for what purpose and where he will go in the end. Who brings him from non-existence into being, who takes him away and to what destiny?

Pia inamjulisha mwanadamu kuhusu asili ya mambo anayoweza kuyagusa na kuyaona, pamoja na mambo anayoweza kuyahisi na kuyafikiria bila kuweza kuyaona. Inajibu maswali yake kuhusu Muumbaji wa ulimwengu huu uliojaa siri: Nani anauongoza na nani analeta mabadiliko ndani yake? Vilevile, sehemu hii ya Qur’ani inamweleza mwanadamu jinsi ya kuhusiana na Muumba wake, na ulimwengu wa kimwili, na na wanadamu wengine.

It also informs man about the nature of the things he can touch and see and the things which he can sense and conceive without being able to see. It answers his questions concerning the Originator of this universe, which is full of mysteries: Who controls it and who brings about changes? Similarly, this part of the Qur’ān tells man how to relate to the Creator, to the physical world, and to other human beings.

Swali hili kubwa ndilo kitovu ambacho uwepo wa mwanadamu unazunguka. Litaendelea kushika nafasi hii milele. Miaka yote kumi na mitatu ya kipindi cha Makka ilitumika kueleza na kufafanua swali hili la msingi. Kwa hakika, maswali mengine yote yanayohusu maisha ya mwanadamu yanaweza kusemwa kwamba yanatokana nalo.

This great question is the pivot around which human existence turns. It will continue to occupy this position for the rest of time. The full thirteen years of the Makkan period were devoted to explaining and expounding this fundamental question. Indeed, all other questions concerning human life may be said to stem from it.

Qur'ani ilifanya swali hili kuwa somo lake pekee bila kuhamia kujadili mambo mengine madogo yanayohusu maisha ya binadamu. Hali hii iliendelea hadi Mungu alipoamua kwamba suala la msingi la imani lilikuwa limefafanuliwa kikamilifu na kueleweka ipasavyo na jamii aliyoichagua yeye mwenyewe kuanzisha imani ya Kiislamu katika mazingira halisi ya binadamu.

The Qur’ān made this question its only subject without moving on to discuss any subsidiary topics concerning human life. This continued to be the case until God had decided that the fundamental issue of faith had been fully explained and correctly understood by the community chosen by Him to establish the Islamic faith in a practical human environment.

Wale wanaolingania dini ya Mwenyezi Mungu na wanaofanya kazi ya kuanzisha Uislamu katika maisha halisi wanapaswa kulitafakari kwa makini jambo hili muhimu sana. Wanapaswa kutafakari sababu za kutumia miaka kumi na mitatu kamili kufafanua jambo kuu la imani, bila kujadili hata moja ya maelezo ya mfumo wa Kiislamu au sheria zitakazotekelezwa katika jamii ya Kiislamu.

The advocates of the divine faith who work for the establishment of Islam in real life should carefully consider this most significant fact. They should reflect on the reasons for devoting thirteen full years to the expounding of the central issue of faith, without discussing any of the details of the Islamic system or the legislation to be implemented in an Islamic society.

Kwa hekima yake isiyo na kikomo, Mungu alitaka suala la imani na itikadi liwe ndilo lililoshughulikiwa na ujumbe wake tangu siku yake ya kwanza kabisa. Pia alitaka Mtume wake ﷺ aanze hatua zake za kwanza za kulingania kwa kuwaita watu waamini kwamba hakuna mungu isipokuwa Mungu. Alikuwa pia aelekeze juhudi zake zote katika kuwaeleza watu Mola wao wa kweli ni yupi, ili wajisalimishe kwake Yeye peke yake.

In His infinite wisdom, God willed that the issue of faith and belief should be the one addressed by His message right from its very first day. He also willed that His Messenger (peace be upon him) should start his first advocacy steps by calling on people to believe that there is no deity other than God. He was also to devote all efforts to explaining to people who their true Lord is, so that they may submit themselves to Him alone.

Kutokana na ufahamu finyu wa binadamu, hii si njia rahisi ya kuyafikia mioyo ya Waarabu wa wakati ule. Waarabu walikijua vizuri lugha yao na walielewa kwa uwazi maana ya neno ilāh, yaani mungu, pamoja na kifungu lā ilāh illā Allāh, yaani hakuna mungu isipokuwa Mwenyezi Mungu. Walielewa kwamba uungu unamaanisha mamlaka ya utawala, na kwamba utawala ukitambuliwa kuwa ni wa Mwenyezi Mungu peke yake, maana yake ni kwamba mamlaka yote yanayotumiwa na makuhani, wakuu wa kabila na watawala yatarudi kwa Mungu. Hivyo, ni mamlaka ya Mwenyezi Mungu pekee yatakayotawala mioyo na dhamiri za watu, katika mambo ya ibada na katika maisha ya kila siku, kama vile biashara, ugawaji wa mali na utoaji wa haki; kwa kifupi, mamlaka juu ya mwili na roho ya binadamu.

From the viewpoint of man’s limited understanding, this does not appear an easy way to reach the hearts of the Arabs at that time. The Arabs knew their language well and clearly understood the meaning of the term, ilāh, i.e. deity, and the phrase, lā ilāh illā Allāh, i.e. there is no deity other than God. They realized that Godhead signified sovereignty, and that when sovereignty was recognized to belong to God alone, this meant that all authority exercised by priests, tribal chiefs, and rulers would revert to God. Thus, only God’s authority would prevail in people’s hearts and consciences, in matters of both religious observance and practical life, such as business, the distribution of wealth and the dispensation of justice; in short, the authority over man’s body and soul.

Waarabu wa wakati wa Mtume walijua vizuri sana kwamba tamko la kwamba 'hakuna mungu isipokuwa Mungu' lilikuwa changamoto kwa mamlaka ya kidunia iliyojipa sifa ya kwanza na ya msingi ya Mungu, yaani, uenyezi. Ilikuwa ni uasi dhidi ya kila hali iliyoanzishwa juu ya msingi wa kujipa huko kwa mamlaka, uasi dhidi ya mamlaka yoyote iliyotawala kwa msingi wa sheria ya kibinadamu isiyoidhinishwa na Mungu Mwenyezi. Waarabu, waliozijua lugha yao vizuri, walifahamu vizuri ujumbe uliojengwa juu ya 'hakuna mungu isipokuwa Mungu' ulimaanisha nini kuhusiana na mila zao na mamlaka waliyoyatumia. Kwa hiyo ndiyo uadui wao dhidi ya ujumbe huu, na kwa hiyo ndiyo vita yao dhidi yake, wakiwa wameazimia kuung'oa ukiwa bado mchanga.

The Arabs at the time of the Prophet knew very well that the declaration that ‘there is no deity other than God’ was a challenge to the worldly authority that usurped the first and foremost attribute of God, namely, sovereignty. It was a rebellion against all situations established on the basis of such usurpation, a rebellion against any authority that ruled on the basis of a man-made law not sanctioned by God Almighty. The Arabs, who knew their language well, were well aware what the message based on `there is no deity other than God’ meant in relation to their traditions and the powers they exercised. Hence their hostility towards this message, and hence their war against it, determined as they were to nip it in the bud.

Kwa nini mwito wa Kiislamu ulianza kwa namna hii? Na ni hekima gani ya kimungu iliyokuwa nyuma ya kuruhusu ukabiliwe na uadui mkali namna hii?

So why did the Islamic call begin in this manner? What was the divine wisdom behind allowing it to be faced with such brazen hostility?

Wakati Mtume Muhammad ﷺ alipopewa ujumbe wake, sehemu zenye rutuba zaidi na tajiri zaidi za nchi za Waarabu hazikuwa mikononi mwa Waarabu. Syria, upande wa kaskazini, ilikuwa chini ya udhibiti wa Wabyzantine waliowateua watawala Waarabu vibaraka kuendesha mambo yake. Vivyo hivyo, upande wa kusini, Yemen ilikuwa chini ya usimamizi wa Dola ya Kiajemi, iliyowateua magavana Waarabu wa huko. Sehemu pekee za Waarabu zilizojitegemea zilikuwa Hijāz na Najd, jangwa kame lenye chemchemi chache zilizotapakaa hapa na pale.

When the Prophet Muĥammad (peace be upon him) was given his message, the most fertile and wealthiest parts of the Arab lands were not in Arab hands. Syria, in the north, was under the control of the Byzantines who appointed puppet Arab rulers to conduct its affairs. Similarly, in the south, Yemen was under the tutelage of the Persian Empire who appointed local Arab governors. The only independent Arab parts were the Ĥijāz and Najd, barren deserts with a few oases dotted about here and there.

Muhammad (amani ya Mwenyezi Mungu iwe juu yake) alijulikana katika jamii yake kwa uaminifu wake, ukweli wake, na busara yake ya kukomaa. Viongozi wa Quraysh, kabila kubwa la Waarabu, walimfanya awali kuwa mpatanishi katika mzozo uliotishia kusababisha vita kubwa, nao walifurahishwa sana na hukumu yake. Zaidi ya hayo, alitoka katika familia inayoongoza ya ukoo mkuu wa Quraysh, Bani Hashim. Kwa hiyo, ingekuwa rahisi kwake kuanzisha harakati ya utaifa wa Kiarabu yenye lengo la kuunganisha makabila ya Rasi ya Arabia yaliyodhoofishwa na vipindi virefu vya uhasama na mizozo. Angeweza kisha kuyaelekeza kuelekea lengo la kukomboa ardhi zao kutoka utawala wa kikoloni wa Wabyzantine upande wa kaskazini na Waajemi upande wa kusini. Angeweza kisha kuwa katika nafasi ya kuanzisha dola yenye nguvu na umoja ya Kiarabu katika Rasi yote ya Arabia.

Muĥammad (peace be upon him) was distinguished in his community for his honesty and truthfulness, and for his mature judgement. The leaders of the Quraysh, the major Arab tribe, had earlier made him the arbiter in a dispute that threatened to cause a major war, and were very pleased with his judgement. Moreover, he belonged to the leading family in the top Quraysh clan, the Hashimites. Hence, it would have been easy for him to launch an Arab nationalist movement aimed at uniting the Arabian tribes that had been weakened by long periods of feuding and disputation. He could then have directed them towards the goal of liberating their lands from the colonial rule of the Byzantines to the north and the Persians to the south. He could then have been in a position to establish a strong and united Arab state throughout the Arabian Peninsula.

Inaweza kubishaniwa kwamba, lau Mtume ﷺ angelielekeza mwito wake kwa njia hii, Waarabu wote pengine wangemwitikia kwa wema. Hilo nalo lingemwepusha miaka kumi na mitatu ya upinzani wa kikatili kutoka kwa wale waliokuwa na madaraka Uarabuni.

Wakati Mtume alipopokea ujumbe ambao Mungu alimkabidhi, jamii ya Waarabu ilikuwa katika hali mbaya sana kuhusu ugawaji wa mali na haki ya kijamii. Watu wachache walidhibiti mali yote na biashara zote. Zaidi ya hayo, waliweza kuongeza rasilimali zao kupitia miamala ya riba. Watu wengi, kwa upande mwingine, walikuwa maskini na wenye njaa. Aidha, matajiri nao walifurahia nafasi ya heshima na hadhi, wakati wengi wao walinyimwa yote hayo.

At the time when the Prophet received the message God entrusted to him, Arabian society was in a very bad way with regard to the distribution of wealth and social justice. A handful of people monopolized all wealth and commerce. Moreover, they were able to multiply their resources through usurious transactions. The great majority of people, on the other hand, were poor and hungry. Besides, the wealthy ones also enjoyed a position of honour and distinction, while the majority were deprived of all that.

Ingekuwa rahisi kwa Muhammad (ﷺ) kuanzisha harakati ya kijamii, kutangaza vita dhidi ya tabaka tawala, na kutoa wito wa haki ya kijamii kupitia ugawaji upya wa mali. Kama angefanya hivyo, jamii ya Waarabu ingegawanyika katika makundi mawili: wengi wao wangemuunga mkono dhidi ya dhulma ya utajiri na ukuu wa kizazi. Hilo lingekuwa bora kuliko upinzani aliokabiliana nao kutoka kwa jamii nzima alipotangaza kwamba 'hakuna mungu isipokuwa Mungu'. Kwa kuwa alipofanya hivyo, ni nafsi chache tu tukufu zilizoweza kupanda hadi kwenye utukufu wa wito wake.

It would have been easy for Muĥammad (peace be upon him) to start a social movement, declaring war against the aristocracy, and calling for social justice through the redistribution of wealth. Had he done so, Arab society would have been split into two: the great majority would have supported him against the tyranny of wealth and nobility. This would have been better than the opposition he faced from the whole of society when he declared that `there is no deity other than God’. For when he did so, only a few noble souls were able to rise to the sublimity of his call.

Inaweza kusemwa kwamba, lau Muhammad ﷺ angefuata njia hii, akipata uungwana wa wengi na kuwashinda walio wachache waliomkataa, angeweza kutumia nguvu yake kuanzisha dini iliyojengwa juu ya Umoja wa Mungu ambao Mungu alimkabidhi. Hivyo angeweza kuwafanya watu wamnyenyekee Bwana wao baada ya kuwa wamenyenyekea mamlaka yake.

It may be said that had Muĥammad (peace be upon him) followed this route, gaining the support of the majority and defeating the minority opposing him, he could have utilized his power to establish the faith based on God’s oneness which God had entrusted to him. He would, thus, have been able to make people submit to their Lord after they had submitted to his authority.

Viwango vya maadili vilivyokuwepo Arabia wakati Mtume ﷺ alipopewa ujumbe wake vilikuwa vimeshuka chini kabisa, ingawa baadhi ya sifa njema za asili za maisha ya Mabedui yasiyoharibika bado zilikuwa zimehifadhiwa.

The standards of morality that prevailed in Arabia at the time when the Prophet was given his message were at a very low ebb, even though some natural virtues of uncorrupted Bedouin life were still retained.

Ukandamizaji ulikuwa kanuni ya siku hizo. Hili linaonekana wazi hasa katika mashairi ya wakati huo, kama yale ya Zuhayr ibn Abī Sulmā anayeandika: “Asiyelinda mali yake kwa silaha ataikuta ikiporwa, na asiyewaonea wengine atajionea mwenyewe.” Msemo ambao ulikuwa ukishikiliwa sana Uarabuni kabla ya Uislamu ulikuwa: “Msaidie ndugu yako, awe anadhulumu au anadhulumiwa.” Unywaji wa pombe na kamari vilikuwa mila za kijamii zinazotambuliwa. Kwa hakika, watu walijivunia tabia kama hizo. Mashairi yote ya Kiarabu ya zama za ujinga kabla ya Uislamu yanaakisi jambo hili kwa uwazi sana. Mfano unaweza kuchukuliwa kutoka shairi la Ţarfah ibn al-`Abd:

Oppression was the rule of the day. This is especially clear in the poetry of the time, such as that of Zuhayr ibn Abī Sulmā who writes: “Whoever does not defend his property with arms will find it plundered, and whoever does not oppress others will himself be oppressed.” A motto that was commonly held in pre-Islamic Arabia was: “Help your brother, whether he inflicts or suffers injustice.” Drinking and gambling were recognized social traditions. Indeed, people took pride in such habits. All Arab poetry of the pre-Islamic days of ignorance reflects this very clearly. An example may be taken from a poem by Ţarfah ibn al-`Abd:

Kama si mambo matatu ambayo kijana hufurahia, nisingejali wakati ninapokutana na kifo changu.

Had it not been for three practices a young man enjoys, I would not have cared when I meet my death.

Mmoja wa haya ni kwamba ninawapiga wale wanaoshauri kiasi kwa kinywaji cha mvinyo ambacho ni kikali sana hadi kinatoa povu kinapochanganywa na maji.

One of these is that I beat those who counsel moderation to a drink of wine which is so potent that it bubbles when it is mixed with water.

Kunywa pombe, kufuatilia starehe na kutumia chochote ninachopata kwa mikono yangu kumekuwa maisha yangu.

Drinking, the pursuit of pleasure and spending whatever I lay my hands on have been my life.

Na kwa sababu hiyo ukoo wangu wote umeniacha, kama ngamia mwenye kuwasha vibaya.

And because of that my whole clan has abandoned me, like a camel with a terrible itch.

Wakati, baada ya juhudi kubwa, imani ilipoimarishwa katika nyoyo za watu na mamlaka iliyo nyuma yake ilipokubaliwa ipasavyo; watu walipomtambua Mola wao na kumwabudu Yeye peke yake; watu walipokuwa huru kutokana na shinikizo la mamlaka nyingine na shinikizo la matamanio yao wenyewe; dhana ya `hakuna mungu isipokuwa Mungu` ilipokuwa imechorwa katika nyoyo za watu, Mungu alitimiza kwayo, na kwa wale walioiamini, yote ambayo watu wangeweza kupendekeza kama marekebisho.

When, after strenuous efforts, the faith was established in people’s hearts and the authority behind it was properly acknowledged; when people recognized their Lord and worshipped Him alone; when people were free of the pressures of other authorities and the pressures of their own desires; when the concept of `no deity other than God’ was imprinted on people’s hearts, God accomplished with it, and with those who believed in it, all that people might have suggested in the way of reform.

Ardhi sasa ilikuwa huru kutoka kwa Byzantium na Persia, lakini utawala wao wa kikoloni haukuwa umebadilishwa na nguvu ya Kiarabu. Badala yake, mamlaka ya Mungu ndiyo iliyochukua nafasi yao. Ardhi sasa ilikuwa huru kutoka kwa dhulma zote.

The land was now free of Byzantium and Persia, but their colonial rule had not been replaced by an Arab power. Instead God’s authority took their place. The land was now free of all tyranny.

Jamii iliondolewa kutoka kwenye dhuluma zote za kijamii, kwa sababu mfumo wa Kiislamu ulianzishwa ili kutekeleza haki ya Mungu, kwa kanuni zilizoidhinishwa na Mungu Mwenyewe.

Society was freed of all social injustice, because the Islamic system was established to administer God’s justice, according to the principles approved by God Himself.

Bendera ya haki ya kijamii ilipandishwa kwa jina la Mungu, lakini iliitwa bendera ya Uislamu, ambayo juu yake iliandikwa, "hakuna mungu isipokuwa Mungu."

The banner of social justice was raised in God’s name, but it was called the banner of Islam, on which was written, `there is no deity other than God’.

Maadili ya watu yalipanda; mioyo na nafsi zilitakaswa; na chombo cha kudhibiti kilikuwa dhamiri za watu wenyewe. Kwa hiyo, adhabu za lazima na za hiari alizoziweka Mwenyezi Mungu hazikuhitajika, isipokuwa katika visa vichache sana. Watu walikuwa na hamu ya kupata thawabu za Mungu. Walikuwa na aibu kuonekana na Yeye wakikiuka amri zake, na waliogopa kupata adhabu yake. Hisia kama hizo ndizo zilizochukua nafasi ya utawala wowote wa polisi na adhabu mbalimbali ambazo ungeweza kuzitoa.

People’s morals were elevated; hearts and souls were purified; and the medium of control was people’s own consciences. Hence, the mandatory and discretionary punishments prescribed by God were not needed, except in very few cases. People were eager to earn God’s reward. They were ashamed to be seen by Him violating His orders, feared to incur His punishment. Such feelings took the place of any police administration and the various punishments it could impose.

Sasa tuna wazo wazi kuhusu sababu za jambo kwamba sehemu za Qur'ani zilizoteremshwa Makka zililenga kupandikiza katika nyoyo na akili za watu kanuni ya msingi ya 'hakuna mungu isipokuwa Mungu', ingawa ilionekana kuwa ngumu ikilinganishwa na njia nyingine.

We now have a clear idea of the reasons behind the fact that the parts of the Qur’ān revealed in Makkah concentrated on imprinting the fundamental principle of ‘there is no deity other than God’ on people’s hearts and minds, even though it appeared difficult in comparison to other ways.

Aidha, ilikuwa muhimu kwa wanaolingania Uislamu kutafakari kwa makini ukweli kwamba sehemu hizi za Qur'ani zilizoteremka Makka zilijikita katika suala la imani, bila kujadili maelezo ya mfumo utakaojengwa juu yake wala sheria zinazosimamia miamala chini ya mfumo huo.

Moreover, it was important that the advocates of Islam should seriously reflect on the fact that these Makkan parts of the Qur’ān concentrated on the issue of faith, without discussing the details of the system to be based on it or the laws governing transactions under this system.

Ni asili ya dini ya Kiislamu ndiyo iliyolazimisha mbinu hii. Uislamu kwa ujumla wake umejengwa juu ya imani ya umoja wa Mungu: mifumo yake yote na sheria zake zinatokana na kanuni hii muhimu. Mti mkubwa na mrefu, wenye matawi mazito na mapana, lazima uweke mizizi yake ndani kabisa ya ardhi na kuieneza juu ya eneo pana, kulingana na ukubwa wake. Vivyo hivyo, mfumo wa Kiislamu unaenea katika nyanja zote za maisha, ukishughulikia mambo yote ya kibinadamu, makubwa kwa madogo. Unadhibiti maisha ya binadamu, si tu katika dunia hii ya sasa bali pia katika maisha yajayo, na si tu katika mahusiano yetu na ulimwengu tunaouona kwa macho, bali pia na ulimwengu uliopo zaidi yake, ambao tunauhisi lakini hatuwezi kuuona. Masharti yake ya kisheria hayahusu miamala ya kimwili pekee, bali pia yanashughulikia yale yaliyofichwa ndani kabisa ya moyo, pamoja na nia na mawazo. Hivyo basi, tunaona kwamba Uislamu unawakilisha taasisi kubwa yenye vipimo vikubwa na vya kufikia mbali.

It is the nature of the Islamic faith that has necessitated this approach. Islam in its entirety is based on the belief in God’s oneness: all its systems and laws branch out of this essential principle. A high, great tree, with thick and wide branches, must establish its roots deep into the earth and spread them over a wide area, in proportion to its size. Similarly, the Islamic system extends into all aspects of life, dealing with all human affairs, large and small. It regulates human life, not only in this present world but also in the life to come, and not merely in our dealings with the world we see around us, but with the one beyond, which we sense but cannot see. Its legal provisions do not cover only material transactions, but deal also with what is kept deep at heart, as well as intentions and ideas. Thus, we see that it represents a huge institution with great and far-reaching dimensions.

Jambo jingine linaloonyesha asili ya dini hii ni mbinu ya utendaji inayoifuata: dini hii ya Uislamu ni ya vitendo na ya kina, ikilenga kupanga na kudhibiti mambo ya kila siku. Inaangalia mambo ya kivitendo na kuamua kama kuyakubali, kuyarekebisha au kuyabadilisha kabisa. Kwa hiyo, sheria zake zinatumika tu kwa hali zilizopo katika jamii inayotambua, kwanza kabisa, utawala wa Mungu.

Another aspect of the nature of this religion is reflected by the method of action it adopts: this religion of Islam is both practical and serious, aiming to regulate and control everyday affairs. It looks at practical matters and determines whether to approve, modify or change them altogether. Therefore, its legislation applies only to existing conditions in a community that recognizes God’s sovereignty in the first place.

Uislamu si nadharia inayohusu dhana na mawazo. Ni njia ya maisha inayoshughulika na hali halisi zilizopo. Kwa hiyo, lazima uanzishwe katika jamii ya Waislamu inayoamini kwamba `hakuna mungu isipokuwa Mungu`, na inayokiri kwamba mamlaka ni ya Mungu peke yake. Uislamu unakataa mamlaka ya mtu yeyote mwingine, na hukataa uhalali wa hali yoyote ile isiyotegemea kanuni hii ya msingi.

Islam is not a theory dealing with assumptions. It is a way of life dealing with existing situations. Hence, it must be established in a Muslim community which believes that `there is no deity other than God’, and acknowledges that sovereignty belongs to God alone. It denies the authority of anyone else and refuses legitimacy of any situation that is not based on this fundamental principle.

Ni wakati tu jamii kama hiyo inapoundwa, na inapoanza kukabiliana na matatizo yake ya kiutendaji, ndipo dini hii inapoanza kuweka mifumo yake na kubuni sheria zake. Sheria hizi zitatekelezwa na watu ambao, kwa kanuni, tayari wamejisalimisha kwazo na kukataa mifumo na sheria nyingine zote. Pia ni lazima kwamba wale wanaoamini imani ya Kiislamu wawe na nguvu za kutosha juu ya nafsi zao na ndani ya jamii yao, ili kuwawezesha kutekeleza mifumo na sheria za Kiislamu. Ni kwa njia hii tu ndipo mfumo wa Kiislamu utakapoheshimiwa, na sheria ya Kiislamu itaonekana kuwa ya kweli na yenye uzito.

Only when such a community comes into existence, and it begins to face its own practical problems does this religion begin to establish its systems and formulate its laws. These will be implemented by people who in principle have already submitted themselves to them and rejected all other systems and laws. It is also necessary that those who believe in the Islamic faith should have sufficient power over themselves and in their society to enable them to implement Islamic systems and laws. Only in this way can the Islamic system be respected and Islamic law appear serious.

Tunahitaji kujadili jinsi Qur'ani ilivyoshughulikia suala la imani katika kipindi cha miaka kumi na mitatu cha Makka. Hakika haikuwasilisha suala hilo kwa njia ya nadharia au utafiti wa kitheolojia. Wala haikuliwasilisha kwa njia ya mjadala wa kiskolastiki wa aina ile ambayo baadaye ilijulikana kama `ilm al-kalām, ambao ulihusika zaidi na dhana ya umoja wa Mungu.

We need to discuss how the Qur’ān addressed the issue of faith during the thirteen years of the Makkan period. Certainly it did not present it in the form of a theory or a theological study. Nor was it presented in the form of a scholastic discourse of the type which was later to be known as `ilm al-kalām, which dealt mainly with the concept of God’s oneness.

Hakuna kati ya hayo! Qur’ani humzungumzia tu maumbile ya binadamu, ukitumia ishara zote, viashiria na dalili zilizomo ndani ya nafsi ya mwanadamu na katika ulimwengu kwa ujumla. Hivyo unaikomboa tabia ya asili ya binadamu kutoka katika shinikizo zote zilizoyafanya mambo yake ya kupokea na kuelewa yawe na ukungu, na kufungua madirisha kuelekea ulimwengu. Kwa njia hiyo, maumbile ya binadamu yanaweza kutoa jibu sahihi na linalostahili. Sura tunayoijadili katika juzuu hii inatoa mfano kamili wa mbinu hii ya kipekee.

None of this! The Qur’ān simply addresses human nature, utilizing all the signs, indicators and pointers within man’s own soul and in the universe at large. Thus it liberates human nature from all the pressures that have beclouded its receptive faculties and opens up windows to the world. Thus is human nature able to make the right and proper response. The sūrah we are discussing in this volume provides a perfect example of this unique method.

Kwa undani zaidi, Qur'ani ilianzisha kampeni ya vitendo dhidi ya shinikizo zinazovuruga utendaji sahihi wa maumbile ya binadamu. Uwanja wa mapambano ulikuwa nafsi hai za binadamu. Mafanikio yasingeweza kupatikana bila makabiliano ya moja kwa moja yaliyolenga kuraruza mapazia yaliyoshusha juu ya nyoyo na akili za watu, na kuondoa kuta na vizuizi vya kisaikolojia vilivyosimama kati ya mwanadamu na ukweli.

More specifically, the Qur’ān launched a practical campaign against the pressures disrupting the proper functioning of human nature. The field of battle was living human souls. Success could not have been achieved without a direct confrontation which aimed to rend the curtains that had fallen on people’s hearts and minds and to remove the walls and psychological blocks that stood between man and the truth.

Wala hoja la kimantiki ya kiakili, iliyojengwa juu ya mantiki ya maneno, ambayo ndiyo iliyokuwa alama ya elimu ya theolojia ya kiskolastiki ya nyakati za baadaye, nayo haikuwa yenye kufaa kwa kusudi hilo. Qur'ani ilikabiliana na mazingira yote ya kibinadamu, pamoja na hali zake zote na mazingira yake yote, ikamhutubu kiumbe kizima cha kibinadamu ndani ya mazingira hayo. Vivyo hivyo, hotuba ya kitheolojia tu haikufaa. Ingawa Uislamu ni imani, pia unajumuisha kanuni ya kutekelezwa katika maisha ya vitendo. Haujizuii katika nyanja finyu za mazungumzo ya kitheolojia.

Kwa mtazamo wa Kiislamu, ni kosa kubwa, bali ni hatari kubwa, kwamba imani igeuke tu kuwa nadharia ya kitaaluma isiyo na uhai, ikisomwa darasani pekee.

From the Islamic point of view, it is a great error, indeed a serious danger, that the faith should simply evolve into an abstract theory for academic study.

Haikuwa kwa sababu Qur'ani ilikuwa ikiteremshwa kwa mara ya kwanza ndiyo maana ilichukua miaka kumi na mitatu kujenga imani. Mwenyezi Mungu angeweza, kama angependa, kuiteremsha Qur'ani yote mwanzoni na kuwapa Waislamu wapya muda mrefu wa kuisoma, mpaka wailewe kikamilifu 'nadharia ya Kiislamu'.

It is not because the Qur’ān was being revealed for the first time that it took thirteen years to build its faith. Had He so willed, God could have revealed the Qur’ān in full at the beginning and allowed the new Muslims a lengthy period to study it, until they had fully grasped the `Islamic theory’.

Lakini kwa hekima yake isiyo na kikomo, Mwenyezi Mungu alitaka jambo tofauti. Alitaka kuweka mbinu ya kipekee ya uendeshaji iliyoweka msingi wa imani, jamii na harakati kwa wakati mmoja. Alitaka jamii na harakati vijengwe juu ya imani, na alitaka imani ikue pamoja na maendeleo yenye nguvu ya jamii. Alitaka maisha ya vitendo ya jamii hiyo yawe kioo cha imani. Mwenyezi Mungu, ametukuka kwa utukufu wake usio na mipaka, alijua kwamba kuzisafisha nafsi na kujenga jamii haviwezi kufanikishwa mara moja. Kwa hiyo, ilikuwa lazima kwamba kujenga muundo wa imani kuchukue muda sawa na ujenzi wa jamii na kusafisha nafsi za waumini. Hivyo, imani ilipopata umbo lake kamili, jamii ilidhihirisha ukomavu wake katika vitendo.

In His infinite wisdom, however, God wanted something different. He wanted to put in place a unique method of operation that laid the foundation of the faith, the community and the movement all at the same time. He wanted the community and the movement to be founded on faith, and He wanted the faith to grow with the dynamic progress of the community. He wanted the practical life of that community to be a mirror of the faith. God, limitless is He in His glory, knew that the refinement of souls and the building of communities could not be achieved overnight. Hence, it was necessary that raising the structure of the faith should take the same length of time as the building of the community and the refinement of believers’ souls. Thus, when faith had taken its full shape, the community reflected its maturity in practice.

Huu ndio asili ya dini hii kama ilivyobainishwa kwa mwanga wa ufunuo wa Qur'ani huko Makka. Tunapaswa kuelewa asili yake, wala tusijaribu kuibadilisha chini ya ushawishi wa mtazamo wa kukata tamaa wa haraka, unaosukumwa na nadharia na mafundisho ya kibinadamu. Ni kwa asili hii mahususi na sifa zake mahususi ambapo Uislamu uliweza kuleta kuwepo jamii ya kwanza ya Waislamu.

Wahubiri wa Uislamu lazima wafahamu vyema kwamba, kama dini hii ni ufunuo wa Mungu, basi mbinu yake ya kutenda kazi, ambayo inaendana na asili yake, nayo pia imetolewa na Mungu. Haiwezekani kutenganisha ukweli wa Uislamu na mbinu yake ya utekelezaji. Pia wanapaswa kutambua kwamba, kama vile Uislamu unavyotaka kubadilisha imani na desturi za watu, pia unataka kubadilisha mbinu zao za kifikra na za kiutendaji zinazounda dhana za imani na kuleta mabadiliko ya kijamii. Uislamu unalenga kujenga imani wakati huo huo unapojenga jumuiya na taifa. Pia unaanzisha mtindo wake huru wa kufikiri, kama vile unavyoanzisha dhana zake na mtindo wake wa maisha. Vyote hivyo ni sehemu za kitu kimoja kamili.

The advocates of Islam must be well aware that just as this religion is a divine revelation, its method of operation, which is harmonious with its nature, is also God- given. It is not possible to separate the truth of Islam and its method of action. They must also realize that just like Islam wants to change people’s beliefs and practices, it also wants to change their intellectual and operational methods which formulate concepts of belief and bring about social change. Islam aims to build a faith at the same time as it builds a community and a nation. It also initiates its own independent mode of thinking, in the same way as it initiates its own concepts and way of life. All are parts of a complete whole.

Sasa tumeshajua njia ya utendaji ambayo Uislamu unaifuata, tunapaswa pia kujua kwamba njia hii ni ya kudumu: haitumiki tu katika hatua fulani, mazingira fulani, au hali maalum zilizokuwepo wakati jamii ya kwanza ya Waislamu ilipoanzishwa. Ni njia ya utendaji isiyoweza kuachwa kwa ajili ya kuufufua Uislamu. Uislamu haujawahi kuweka lengo lake kwa kubadilisha imani na hali za watu tu; pia unalenga kubadilisha mtazamo wao na namna yao ya kufikiri. Kama njia ya utendaji, Uislamu ni wa kimungu na unatofautiana kimsingi na njia zote za kibinadamu. Hatuwezi kufikia aina ya maisha ambayo dini hii ya kimungu inataka kuyaanzisha, isipokuwa tukiifuata njia yake iliyowekwa na Mungu, ambayo Mungu ameikusudia kuirekebisha fikra na matendo ya binadamu.

Now that we know what method of action Islam adopts, we should also know that this method is permanent: it is not applicable to just a certain stage, environment or the special circumstances that pertained when the first Muslim community came into existence. It is a method of action which is indispensable for Islamic revival. Islam has never confined its objective to changing people’s beliefs and conditions; it also aims to change their outlook and way of thinking. As a method of action, Islam is divine and fundamentally different from all human methods. We cannot achieve the type of life this divine religion wants to establish unless we adopt its divinely- ordained method, intended by God to reform human thought and practice.

Sura hii, ambayo ni sura ya kwanza ya Makka tunayoijadili katika kazi hii, inatoa mfano kamili wa sehemu za Qur'ani zilizoteremshwa Makka. Tumeeleza hapo juu asili, sifa na mbinu ya sehemu hizi. Tunaziona zote katika sura hii: mada yake kuu, namna inavyoshughulikiwa, na jinsi inavyowasilishwa. Wakati huo huo, sura hii, kama kila sura moja ya Qur'ani, ina tabia yake ya pekee ambayo msomaji makini hawezi kuishindwa kuitambua. Kwa hakika, kila sura ina tabia yake, sifa zake, wazo lake kuu, na mbinu yake ya kuwasilisha mada yake kuu. Si hivyo tu, bali kila sura hutumia msukumo wake, picha zake, undani wa maana zake, na mazingira yake kwa ujumla. Yote haya yanaonekana katika jinsi inavyowasilisha maudhui yake. Zaidi ya hayo, kila sura hutumia maneno yake maalum yanayoweza kurudiwa kwa vipindi, hata inapozungumzia mada moja au mada kadhaa zinazohusiana. Si mada inayobainisha tabia ya sura, bali sifa zake maalum na za kipekee.

This sūrah, the first Makkan sūrah we discuss in this work, provides a complete sample of the parts of the Qur’ān revealed in Makkah. We have outlined above the nature, characteristics and method of these parts. We see all these in this sūrah, its main theme, the way it is approached and how it is presented. At the same time, the sūrah has, like every individual sūrah of the Qur’ān, its distinctive character which no attentive reader can fail to recognize. Indeed, every sūrah has its own character, features, central idea, and method of presenting its main theme. Not only so, but each sūrah uses its own inspiration, images, subtleties of meaning, and general ambience. These are all featured in its presentation of its subject matter. Moreover, each sūrah uses its own special expressions that may be repeated at intervals, even when it tackles one theme or several related themes. It is not the theme that delineates the character of a sūrah, but its special and distinctive features.

Hata hivyo, sūrah hii inashughulikia mada yake kwa namna ya kipekee. Kila hatua, katika kila hali au tukio, inaonyesha wazi ukuu wote wa kile kinachoelezwa, ikituweka tukiwa tumeshikwa na mshangao, tukiwa hatuna pumzi tunapofuatilia matukio yake na kusikiliza mdundo wake unaobadilika na wenye nguvu. Hakika hili ni kweli! Ninaliona moyoni mwangu ninapofuatilia mtiririko wa sūrah, matukio yake na mapigo yake. Nadhani hakuna msomaji wala msikilizaji mwenye akili ya kiwango chochote anayeweza kukosa kuthamini kitu katika ukuu wake wa ajabu.

Nevertheless, this sūrah tackles its subject matter in a unique way. At every turn, in every situation or scene, it brings out in sharp relief all the awesome splendour of what is being portrayed, keeping us spellbound, breathless as we follow its scenes and hear its changing, powerful rhythm. This is certainly true! I feel it in my heart as I follow the flow of the sūrah, its scenes and beats. I think that no reader or listener of any degree of intelligence could fail to appreciate something of its awesome splendour.

Sura hii inashughulikia suala kuu la imani, uungu na ibada. Mbinu yake ni kuwajulisha watu Mola wao wa kweli ni yupi, ikijibu maswali kama: Yeye ni nani? Chanzo cha uwepo huu ni nini? Siri zilizo nyuma yake ni zipi? Viumbe hawa ni akina nani? Ni nani anayewaleta kuwepo; na ni nani anayewapa riziki zao na kusimamia mambo yao? Ni nani anayegeuza nyoyo zao na macho yao? Ni nani anayedhibiti mfuatano wa mchana na usiku wao? Ni nani anayewaanzisha; kisha anawarejesha tena?

This sūrah tackles the main issue of faith, Godhead and servitude. Its approach is to make known to people who their true Lord is, answering questions like: Who is He? What is the origin of this existence? What are the secrets beyond it? Who are these creatures? Who brings them into being; and who gives them their provisions and controls their affairs? Who turns their hearts and sights? Who controls the sequence of their days and nights? Who initiates them; and then re-initiates them?

Kwa kusudi gani Yeye amewaumba? Ameweka muda gani kwao? Anawapeleka kwenye hatima gani? Kisha, kuhusu uhai huu unaochipuka hapa na pale: nani anauanzisha katika mazingira yasiyo na uhai kama haya? Vipi kuhusu mvua inayomwagika, machipukizi yanayofunguka, punje zilizorundikana kwa wingi, nyota inayochoma, alfajiri inayopambazuka, giza la usiku linapofunika kila kitu, na ulimwengu uliopo zaidi ya hayo: nani anayadhibiti yote haya? Wanaficha siri gani, na wanaleta habari gani? Tena, vizazi hivi vyote vinavyokuja na kuondoka, kustawi na kuangamia: nani huwapa mamlaka duniani, na nani huwaondolea, na kuwaacha waangamie? Kwa nini wanawekwa kushika usukani wa dunia, na kwa nini wanaachwa waharibike? Na baada ya kifo, ni nini kinachobaki cha hesabu na malipo?

For what purpose has He created them? What term has He appointed for them? To what destiny does He deliver them? And then, as regards this life springing up here and there: who initiates it in such a lifeless environment? What about the pouring rain, the opening buds, the tightly piled grain, the piercing star, the breaking dawn, the darkness of the night as it covers all, and the cosmos beyond: who controls all this? What secrets do they hide and what news do they bring? Then again, all these generations that come and go, prosper and perish: who gives them power on earth and who takes it away and leaves them to perish? Why are they placed in control of the world, and why are they left to be ruined? And what remains beyond death of reckoning and reward?

Sūrah hii inatupeleka mioyo na akili zetu kupitia upeo usio na mwisho na ndani ya kina kikubwa. Haijaribu kutoa nadharia ya imani, wala kuanzisha mjadala wa kitheolojia. Sūrah hii inalenga tu kuwajulisha watu Mola wao wa kweli ni yupi, ili wamnyenyekee Yeye peke yake, wakisalimisha dhamiri zao, nafsi zao, juhudi zao, mila zao, ibada zao na maisha yao yote kwa Mwenyezi Mungu, Mungu pekee aliye mungu katika ulimwengu.

Hadithi kadhaa kutoka kwa Ibn `Abbās, Asmā’ bint Yazīd, Jābir, Anas ibn Mālik na `Abdullāh ibn Mas`ūd zinathibitisha kwamba sūrah hii iliteremshwa Makkah kwa mara moja.

Several reports by Ibn `Abbās, Asmā’ bint Yazīd, Jābir, Anas ibn Mālik and `Abdullāh ibn Mas`ūd confirm that this sūrah was revealed in Makkah on one occasion.

Hakuna ushahidi katika riwaya hizi wala katika mada ya sūrah inayoonyesha wakati maalum wa kushuka kwake katika kipindi cha Makka. Kwa mujibu wa mpangilio wa uwezekano mkubwa wa kushuka kwa sūrah, sūrah hii inakuja baada ya Sūrah 15, Al-Ĥijr, na hivyo inapewa namba 55 katika mpangilio huo. Lakini kama tulivyosema katika Utangulizi wa Sūrah 2 (Juzuu ya I), hatuwezi, kwa kutegemea taarifa hii, kutoa hukumu ya uhakika kuhusu wakati wa kushuka kwa sūrah mbalimbali. Riwaya tulizonazo kuhusu jambo hili zinahusu zaidi kushuka kwa mwanzo, si sūrah nzima, ya sūrah yoyote mahsusi. Inawezekana kwamba baadhi ya sehemu za baadaye za sūrah ya awali zilishuka baada ya sehemu za sūrah ya baadaye. Sūrah tunayoijadili katika juzuu hii ilishuka yote kwa mara moja, lakini hatuwezi kubainisha tarehe kamili ya kushuka kwake, ingawa tunaona uwezekano kuwa ilikuwa baada ya miaka ya mwanzo ya ujumbe wa Kiislamu, labda katika mwaka wa tano au wa sita. Katika kutoa makisio haya tunategemea tu namba yake katika mpangilio wa kushuka na aina pana ya mada inazozishughulikia kwa urefu. Yote haya yanaashiria mjadala mrefu unaoendelea na wasioamini, ambao waliendelea kukataa ujumbe wa Nabii ﷺ. Hii ndiyo pengine inayohitaji mjadala wa kina wa masuala kwa mtindo tulioutoa hapa, na inalazimu kumfariji Mjumbe wa Mwenyezi Mungu ﷺ ili kuondoa athari za upinzani mrefu na wa kung'ang'ania dhidi ya ujumbe wake.

Nothing in these reports or in the subject matter of the sūrah indicates the particular time of its revelation in the Makkan period. According to the most likely chronological order of revelation, this sūrah comes after Sūrah 15, Al-Ĥijr, which gives it number 55 in that order. But as we said in the Prologue to Sūrah 2 (Vol. I), we cannot, on the basis of this information, make any definitive judgement as to the time of revelation of different sūrahs. The reports we have on this particular point speak mainly of the revelation of the beginning, not the whole, of any particular sūrah. It may be that some later parts of an earlier sūrah are revealed after parts of a later sūrah. The sūrah we are discussing in this volume was revealed in its entirety at one go, but we cannot define the exact date of its revelation, although we feel it likely that it was after the early years of the Islamic message, maybe in the fifth or sixth year. In stating this probability we rely only on its number in the order of revelation and the wide variety of subjects it tackles at length. All this suggests a long ongoing argument with the unbelievers, who persisted in their rejection of the Prophet’s message. This is, perhaps, what requires a detailed discussion of issues on the lines we have here, and necessitates comforting God’s Messenger so as to remove the effects of long and determined opposition to his message.

Tumetaja kwa ufupi mada kuu na sifa za jumla za sūrah hii.

We have referred briefly to the main theme and overall characteristics of the sūrah.

Tunahitaji kuongeza hapa neno fupi kuhusu wao.

We need to add here a brief word on them.

Anas bin Malik anamnukuu Mtume akisema: “Sura Al-An`ām iliteremshwa kutoka juu, ikiwa na malaika wengi wakihudhuria, wakizuia upeo wa macho, wakiinua sauti zao kwa kumtukuza Mungu, na ardhi ikitetemeka chini yao.” Mjumbe wa Mungu alikuwa akirudia: “Ametakasika Mungu Mwenye Enzi, katika utukufu wake.” Msafara huu mkuu wa malaika na mtetemeko huu wa ardhi humpa sura hiyo taswira iliyo wazi. Kwa kweli, sura yenyewe inaweza kuelezwa kama msafara unaoifanya mioyo yetu na ulimwengu wote kutetemeka. Inatoa hali, matukio, misukumo na midundo mingi, inayotiririka kama mawimbi moja baada ya jingine.

Anas ibn Mālik quotes the Prophet as saying: “The sūrah al-An`ām was bestowed from on high, with a great many angels in attendance, blocking the horizon, raising their voices with God’s glorification, and the earth shaking under them.” God’s Messenger was repeating: “Limitless in His glory is God Almighty.” This great procession of angels and this shaking of the earth impart a clear impression to the sūrah. Indeed, the sūrah itself may be described as a procession which makes our hearts and the whole universe shake. It provides multitudes of situations, scenes, inspirations and rhythms, which flow like waves one after another.

Kama wimbi moja linapofika mahali pake pa kuvunjika, wimbi lingine hufuata karibu sana nyuma yake, karibu likinyoosha mkono kulifikia lile lililotangulia. Mtiririko unabaki endelevu, usio na mwisho.

As one wave reaches its breaking place, the next one follows very closely on its heels, almost reaching out to the one that precedes it. The flow remains continuous, unending.

Mada yake kuu yanaonekana kwa ujumla wake. Haiwezekani kuigawanya sūrah katika sehemu, kila moja ikishughulikia kipengele fulani cha mada kuu. Kilichopo ni mfululizo wa mawimbi, au raundi, kila moja ikianzia pale ambapo ile iliyotangulia ilipoishia na kuikamilisha. Kwa hiyo, katika utangulizi huu hatutajadili mada ambazo sūrah inazigusa. Tutatoa tu mifano ya mawimbi yake mfululizo.

Its central theme is seen as a whole. It is not possible to break the sūrah into sections, each dealing with a particular aspect of the main theme. What we have is a succession of waves, or rounds, each picking up where the previous one left off and complementing it. Hence, we are not going to discuss in these introductory remarks the topics the sūrah touches on. We will only give samples of its successive waves.

Tumeshasema kabla ya hapa kwamba sūrah hii inashughulikia mada yake kwa namna ya pekee sana. Katika kila hatua, kila hali au kila tukio, inaonyesha wazi ukuu wote wa kile kinachoelezwa, ikitufanya tushikwe na mshangao na kukosa pumzi tunapoifuatilia. Sasa tutarejea aya mahususi zinazothibitisha hili, na msomaji anahitaji kuzitafakari kwa makini ili kuweza kuthamini kikamilifu. Haijalishi tunajitahidi kiasi gani kuelezea athari hii, hatuwezi kutoa zaidi ya hisia isiyo wazi kuihusu.

We have already said that this sūrah deals with its subject matter in a very unique way. At every turn, in every situation or scene, it brings out in sharp relief all the awesome splendour of what is being portrayed, keeping us spellbound, breathless as we follow it. Now we will refer to particular verses confirming this, and the reader needs to carefully consider these for full appreciation. No matter how hard we try to describe this effect, we cannot give more than a vague feeling of it.

Lengo kuu la sūrah hii ni kueleza ukweli wa uungu na kuwapa wanadamu elimu ya kutosha kuhusu Mola wao wa kweli, ili wajisalimishe kwake Yeye peke yake. Kwa hiyo, sūrah hii inazungumzia sana kutoa mashahidi sahihi na kuweka mipaka inayotenganisha waumini na makafiri. Hivyo, ukweli huu unakuwa wazi katika akili ya muumini, naye anaweza kuutangaza kwa nguvu na msimamo thabiti mbele ya wale wanaochukua msimamo kinyume. (Aya 14-19)

The central theme of the sūrah is to state the truth of Godhead and to give human beings sufficient knowledge about their true Lord so that they submit themselves to Him alone. Thus, it has much to say about providing proper witnesses and demarcating the lines that separate the believers from the unbelievers. Thus, this truth becomes clear in a believer’s mind and he is able to declare it with power and firmness in the face of those who take the opposite attitude. (Verses 14-19)

Kuhusu maonyo, sura inaonyesha jinsi uwezo wa Mungu unavyozunguka kila kitu. Pale mtu anapokabiliwa na uwezo wa Mungu, asili ya binadamu huachiliwa kutoka shinikizo zote zinazomkandamiza na hugeukia Bwana wake wa kweli, akiyasahau miungu ya uongo ambayo watu humshirikisha nayo. (Aya 40-7)

On warnings, the sūrah shows how God’s power encompasses all. When confronted with God’s power, human nature is freed of all stifling pressures and turns to its true Lord, forgetting the false deities people associate with Him. (Verses 40-7)

Sura hii inazungumzia kwa kina ujuzi wa Mungu wa mambo yote yaliyofichika au yaliyositirika, pamoja na wakati uliowekwa kwa kifo cha kila kiumbe hai. Yeye ana uwezo kamili juu ya kila kitu kilicho nchi kavu na baharini, mchana na usiku, katika maisha haya na katika maisha ya Akhera. (Aya 59-62)