Hapa huanza sehemu ndefu sana inayoenea katika aya ishirini na moja, lakini inaunda kitengo kimoja, kinachoshughulikia mada moja, ambayo kwa hakika ndiyo mada kuu inayopitia sura yote. Kama ilivyoelezwa tayari, sura hii inaweka mada hii juu ya msingi imara, ulioimarishwa na maelezo kamili ya asili ya uungu, ibada kwa Mungu, na uhusiano kati yao.

Here begins a very long passage which stretches across twenty-one verses but which constitutes a single unit, tackling one subject, which is indeed the main theme running throughout the whole sūrah. As has already been explained, the sūrah establishes this theme on a solid foundation, strengthened by a comprehensive explanation of the nature of Godhead, servitude to God and the links between them.

Njia iliyotumika hapa, hata hivyo, ni tofauti na ile tuliyoiona mapema katika sura hii. Hapa, tunapata simulizi likifuatiwa na maelezo, pamoja na mambo mengi yenye kutia moyo. Jambo moja lililotumika hapa linalostahili kutajwa kwa namna ya pekee ni onyesho la kina linalozionyesha kifo chetu kinachokaribia.

The approach adopted here, however, is different from the one we encountered earlier in the sūrah. Here, we find a story followed by comments, coupled with a number of inspiring elements. One element used here that deserves particular mention is an elaborate scene depicting our approaching deaths.

Kifungu hiki kirefu kinatoa picha ya wazi ya msafara mrefu wa waumini, ukianza kwa Nabii Nuhu na kupitia karne mbalimbali hadi wakati wa Nabii Muhammad ﷺ. Kabla ya msafara huu kuonyeshwa, sifa za uungu zinaelezwa kama zilivyotambuliwa kwa silika na mtumishi mwema wa Mungu, Nabii Ibrahim. Tunapata taswira nzuri ya asili ya kibinadamu isiyopotoshwa ikimtafuta Bwana wa kweli, ambaye uwepo wake unauhisi wazi, ingawa juu juu inakutana na upotoshaji na dhana potofu. Inaendelea kutafuta hadi inapoweza kuunda dhana sahihi na ya kweli inayolingana na picha ya kweli ya Bwana wake ambayo iko ndani kabisa ya nafsi. Kutoka ndani yake, inapata ushahidi imara wa dhana hiyo, ulio thabiti zaidi kuliko kile kinachoonekana juu juu. Hili linaelezwa katika hoja ambayo Ibrahim anaitoa ili kupinga nadharia za watu wake, baada ya kuhakikishiwa kwamba dhana yake mpya ndiyo ya kweli.

This long passage provides a vivid picture of the long procession of the faithful, beginning with the Prophet Noah and travelling down the ages until the time of the Prophet Muĥammad (peace be upon them both). Before this procession is shown, the nature of Godhead is outlined as instinctively perceived by a saintly servant of God, the Prophet Abraham (peace be upon him). We have a splendid scene of unperverted human nature seeking the true Lord, whose presence it clearly senses, although at the surface it comes face to face with distortions and misconceptions. It continues its search until it can formulate a proper and correct concept that corresponds to the true image it has deep down of its true Lord. From within it, it has strong proof of that concept which is more firmly founded than what is superficially apparent. This is outlined in the argument Abraham advances to refute his people’s theories, after he has been reassured that his new concept is the true one.

Hivyo ndivyo Ibrahim alivyomwambia baba yake Azar: "Je, unachukua sanamu kuwa miungu? Naona wewe na watu wako mmepotea waziwazi." Hivyo ndivyo tulivyompa Ibrahim ufahamu wa utawala wake mkuu juu ya mbingu na ardhi, ili awe mwenye imani thabiti. Usiku ulipomfunika kwa giza lake, alimwona nyota, akasema:

Thus Abraham said to his father Azar: “Do you take idols for gods? I see that you and your people have obviously gone astray.” Thus did we give Abraham an insight into [God’s] mighty dominion over the heavens and the earth; so that he may become a firm believer. When the night drew its shadow over him, he saw a star; and he exclaimed:

“Huyu ndiye Mola wangu!” Lakini lilipotua, alisema: “Sipendi vitu vinavyotua.” Kisha alipoliona jua likichomoza, alisema: “Huyu ndiye Mola wangu!” Lakini lilipotua, alisema:

“This is my Lord!” But when it set, he said: “I do not love things that set.” Then when he beheld the rising moon, he said: “This is my Lord!” But when it set, he said:

"Ikiwa Mola wangu Mlezi haniongoza, bila shaka nitakuwa miongoni mwa wale waliopotea." Basi alipoliona jua likichomoza, alisema: "Huyu ndiye Mola wangu Mlezi! Huyu ndiye mkubwa zaidi kuliko wote!" Lakini lilipotua pia, alisema: "Enyi watu wangu, mimi najitenga na yote mnayomshirikisha nayo Mungu. Nimeuelekeza uso wangu kwa Yeye peke yake, kwa ikhlasi safi na kamili, Yeye aliyeziumba mbingu na ardhi. Mimi si miongoni mwa wanaomshirikisha Mungu."

‘If my Lord does not guide me, I will most certainly be one of those who go astray.” Then when he beheld the sun rising, he said: “This is my Lord! This is the greatest of all!” But when it also set, he said: “My people, I disown all that you associate with God. I have turned my face with pure and complete devotion to Him who brought the heavens and the earth into being. I am not one of those who associate partners with God.” (Verses 74-9)

Hii ni onyesho zuri ambalo sura inalitumia kuonyesha asili safi ya mwanadamu inayokataa mwanzoni dhana zote za kijinga za ushirikina. Kwa asili isiyopotoshwa, ushirikina si chochote zaidi ya itikadi potofu isiyo na msingi na isiyokubalika kabisa. Asili hiyo, ikiukataa bila kusita, huanza kumtafuta Mola wake wa kweli kwa juhudi kubwa.

This is a splendid scene which the sūrah uses to portray healthy human nature initially rejecting all ignorant concepts of idolatry. To undistorted nature, idolatry is no more than an unfounded and totally unacceptable superstition. Rejecting it without hesitation, human nature begins to seek its true Lord with vigorous activity.

Ina hisia ya ndani ya Mola, ingawa haina dhana iliyofafanuliwa vizuri kumhusu Yeye. Kwa sababu hiyo, huelekeza macho kwa kila kitu kinachojitokeza kama dhihirisho linalowezekana la Mungu. Hivi karibuni hugundua kwamba kitu kama hicho hakiwezi kuwa Mola wa kweli. Hakilingani na kile kilichopandwa ndani kabisa ya maumbile ya binadamu kuhusu uhalisia na asili ya Mungu, na sifa zake.

Ibrahim alipodhihirisha kwamba hakuwa tayari kuharibu maumbile yake wala kuufunika uwezo wake wa kuona, na kwamba alikuwa ameazimia kukataa uongo na kufuata ukweli, Mungu alimwonyesha baadhi ya vipengele vya ufalme wa mbingu na ardhi.

When Abraham demonstrated that he was not prepared to pervert his nature or becloud his vision, and that he was determined to reject falsehood and follow the truth, God showed him some aspects of the kingdom of the heavens and the earth.

Alimruhusu kuingia katika baadhi ya siri za ulimwengu, ili aweze kutafakari baadhi ya ishara kubwa za haki ambazo ulimwengu unaotuzunguka umejaa. Kwa njia hii, angeweza kuunganisha kwa usahihi maumbile yake safi na viashiria vya imani sahihi na uongofu. Hilo lingemwezesha kuhama kutoka hatua ya kukataa batili hadi hatua ya kumtambua Mungu, Bwana wa kweli, kwa ufahamu kamili.

He let him into some of the secrets of the universe, so that he could reflect on some of the great signs of the truth with which the world around us abounds. Thus, he would be able to make the correct linkage between his pure nature and the pointers to the right faith and guidance. This would then enable him to move from the stage of rejecting falsehood to the stage of conscious recognition of God, the true Lord.

Huu ndio mwelekeo sahihi ambao maumbile ya binadamu yanapaswa kuufuata. Unapaswa kuonyesha dhamiri isiyoathiriwa na mawazo ya uongo, na akili iliyo wazi inayochunguza kazi za ajabu za uwezo wa Mungu. Tafakari ya namna hii hakika itanufaika kwa mafunzo ya yale aliyoyaumba Mungu katika ulimwengu, na kwa sababu hiyo itapokea uongozi sahihi kutoka kwa Mungu.

This is indeed the proper line to be followed by human nature. It should demonstrate a consciousness unaffected by false ideas and an open mind which studies the miraculous working of God’s power. Such contemplation is certain to benefit by the lessons of what God has created in the universe and receive proper guidance from God as a result.

Hebu tufuate safari hii ya kuvutia kupitia usafi wa asili ya Ibrahim. Ingawa inaonekana rahisi na yenye starehe, bila shaka ni safari ngumu na yenye madai makubwa, inayoanzia katika imani ya silika na kuishia katika kukubali imani kwa ufahamu kamili. Ni aina ya imani inayoanzisha vitendo, ikibainisha kazi ya kutekeleza na sheria ya kutumika. Mwenyezi Mungu hawaachi binadamu wala kuwataka wafikie kiwango hicho cha imani kwa kutumia akili pekee. Anawaonyesha, akiwa ameeleza wazi katika ujumbe ambao kwao anawatuma Mitume wake. Hivyo, Yeye hufanya ujumbe, si asili ya binadamu wala akili yake, kuwa msingi wa uwajibikaji wao na kigezo cha hatima yao. Katika hili, ujuzi wake kamili wa asili ya binadamu hufanya kazi pamoja na haki yake na neema yake.

Mara nyingine tunaona kwa macho yetu onyesho zuri la imani pale inapojidhihirisha wazi, ikiwa na mizizi imara na ikiing'aa juu ya utu mzima wa mwanadamu. Hivyo mwanadamu anapata utulivu, anakuwa na amani na nafsi yake na na ulimwengu unaomzunguka. Ukuu kamili wa onyesho hili unafikia kilele chake katika aya zinazofuata.

Once again we see with our eyes the splendid scene of faith when it is clearly manifest, with established roots and shining over man’s whole being. Man is thus reassured, at ease with himself and with the universe around him. The full splendour of this scene comes to its climax in the verses that follow.

Tunashuhudia kisa cha Nabii Ibrahim anapotambua kwa moyo wake wote ukweli wa Mola wake. Ana utulivu kamili wa moyo kwa kuhisi kwamba Mwenyezi Mungu amemshika mkono ili amwongoze kwenye njia iliyo nyoosha. Watu wake wanamjia wakiwa na hoja zao kuhusu kukiri kwake hadharani umoja wa Mwenyezi Mungu, na kumwonya dhidi ya yale ambayo masanamu yao na miungu yao inaweza kumdhuru nayo: "Watu wake walibishana naye. Akasema: Je, mnabishana nami kuhusu Mwenyezi Mungu, na ilhali Yeye ndiye aliyenipa uongofu? Sina hofu na hao mnaowashirikisha naye, [kwani hakuna madhara yatakayonipata] isipokuwa Mola wangu akitaka. Mola wangu anakizunguka kila kitu kwa elimu yake; je, hamtafakari basi? Na kwa nini niogope chochote mnachokiabudu pamoja naye, ilhali nyinyi hamuogopi kumshirikisha Mwenyezi Mungu washirika ambao Yeye hakukuteremshia hoja yoyote juu yake? Basi ni kundi lipi kati ya haya mawili lililo na haki zaidi ya kuwa salama, ikiwa nyinyi mnajua?" (Aya 80-81)

We witness the case of the Prophet Abraham as he realizes with all his consciousness the truth of his Lord. He has complete peace of mind as he feels that God has taken him by the hand to guide him to the straight path. His people come to him with their arguments about his declared belief in God’s oneness and to warn him against what their idols and deities might inflict on him: “His people argued with him. He said: Do you argue with me about God, when it is He who has given me guidance? I do not fear those beings you associate with Him, [for no evil can befall me] unless my Lord so wills. My Lord embraces all things within His knowledge; will you not, then, reflect? And why should I fear anything you worship side by side with Him, when you are not afraid of associating with God partners without His ever giving you any warrant? Which of the two parties has a better right to feel secure, if you happen to know?” (Verses 80-1)

Wakati asili ya binadamu inapoondoka kwenye njia iliyo sahihi, hupotea, na kisha huongozwa kupotea zaidi kiotomatiki. Pembe kati ya mstari wake na njia iliyo sahihi huzidi kupanuka, hivyo kufanya kurudi nyuma kuwe kugumu zaidi. Watu wa Ibrahim walikuwa wakiabudu sanamu, sayari na nyota. Hawakuweza kutambua pengo kubwa lililowatenganisha na Ibrahim baada ya yeye kusaidiwa na Mungu na kuongozwa kwenye njia sahihi. Licha ya udhaifu dhahiri wa dhana na imani zao, walimjia na hoja zao.

Sūrah hii inaendelea kutupa taswira ya msafara wa wenye imani, ukiongozwa na Mitume watukufu, tangu zama za Nūḥ na Ibrāhīm hadi kwa nabii wa mwisho kabisa wa Mitume, Muĥammad ﷺ (amani iwe juu yao wote). Msafara huu unaonyeshwa kuwa wa kuendelea, usiokatika, hasa tangu zama za Ibrāhīm na manabii waliotoka katika kizazi chake. Manabii hao hawatajwi hapa kwa mpangilio wa kihistoria, jambo ambalo ni tofauti na sehemu nyingine za Qur’ān, kwa sababu ni ukweli kwamba msafara huo umekuwa wa kuendelea ndio unaopewa umuhimu hapa, si mpangilio wake wa kihistoria.

The sūrah goes on to provide us with a glimpse of the procession of the faithful, led by the noble messengers, from the time of Noah and Abraham to the last of all prophets and messengers, Muĥammad (peace be upon them all). This procession is shown to be continuous, uninterrupted, particularly since the time of Abraham and the prophets among his offspring. Those prophets are not given here in chronological order, which is the case elsewhere in the Qur’ān, because it is the fact that the procession has been a continuous one that is given importance here, not its historical order.

Tulimjalia Is-haka na Yaakubu, na kila mmoja wao tukamwongoza kama tulivyomwongoza Nuhu kabla yao. Miongoni mwa uzao wake walikuwamo Daudi, Sulemani, Ayubu, Yusufu, Musa na Haruni. Hivyo ndivyo tunavyowalipa wale wanaotenda mema. Na Zakaria, Yahya, Yesu na Iliya; wote walikuwa wema. Na Ismaili, Alyasa, Yunus na Lutu.

We bestowed on him Isaac and Jacob, and We guided each of them as We had guided Noah before them. Among his offspring were [the Prophets] David, Solomon, Job, Joseph, Moses and Aaron. Thus do We reward those who do good. And Zachariah, John, Jesus and Elijah; who were all righteous. And Ishmael, Elisha, Jonah and Lot.

Kila mmoja wao tulimpendelea kuliko watu wote. Na [tuliwatukuza vivyo hivyo] baadhi ya mababu zao, watoto wao na ndugu zao. Tuliwachagua na kuwaongoza kwenye njia iliyo nyoofu. Huo ndio uongofu wa Mwenyezi Mungu; Yeye humpa uongofu amtakaye miongoni mwa waja wake. Lau wangemshirikisha Yeye, bila shaka yangeharibika yote waliyokuwa wakiyatenda. Hao ndio tuliowateremshia kitabu, hekima na utume. Ikiwa kizazi hiki kitakataa ukweli huu, basi hakika tumewakabidhi wengine ambao kamwe hawatauikataa; hao ndio ambao Mwenyezi Mungu amewaongoza. Basi fuateni uongofu wao, na sema: 'Sikuombi kwa haya malipo yoyote. Hayo ni ukumbusho kwa wanadamu wote.' (Aya 84-90)

Every one of them did We favour above all people. And [We exalted likewise] some of their forefathers, their offspring and their brethren. We chose them and guided them to a straight path. Such is God’s guidance; He bestows it on whomever He wills of His servants. Had they associated partners with Him, in vain would certainly have been all that they ever did. On these did We bestow revelation, wisdom and prophethood. If this generation were to deny this truth, We have certainly entrusted it to others who will never deny it; those are the ones whom God has guided. Follow, then, their guidance, (and] say: ‘No reward do I ask of you for this. It is but an admonition to all mankind.’“ (Verses 84-90)

Sura inaendelea na mada ya wajumbe wa Mungu na ujumbe wao, na inawakemea wale wanaokanusha ujumbe wa Mungu, ikiwaeleza kuwa hawana ufahamu wa kweli kuhusu Mungu, hekima yake, rehema yake na haki yake. Inasema kuwa ujumbe wa mwisho unafuata mfano ule ule wa ujumbe uliotangulia, na kwamba Qur'ani, kitabu cha mwisho kuteremshwa na Mungu, inathibitisha vitabu vilivyotangulia. Yote haya yanaendana vizuri kabisa na msafara wa waumini, ulioongozwa na manabii watukufu, ambao ulikuwa mada ya aya zilizotangulia.

The sūrah continues with the theme of God’s messengers and their messages, and denounces those who deny the divine messages, describing them as having no true understanding of God, His wisdom, grace and justice. It states that the final message follows the same pattern of earlier messages, and that the Qur’ān, the last of the Books revealed by God, endorses earlier scriptures. All this fits beautifully with the procession of the faithful, led by the noble prophets, which was the subject matter of the preceding verses.

“Hawana uelewa wa kweli wa Mungu wale wanaposema: ‘Mungu hajawahi kumteremshia mwanadamu yeyote chochote.’ Sema: Basi ni nani aliyeteremsha Kitabu alichokileta Musa kwa watu kama nuru na mwongozo? Mnakinakili kwenye karatasi kuonyesha watu, huku mkificha mengi. Mmefundishwa kwacho yale ambayo wala ninyi wala baba zenu hamkuwahi kuyajua.” Sema: “Mungu.” Kisha waache wacheze na mazungumzo yao ya kipumbavu. “Hiki ni Kitabu chenye baraka tulichokiteremsha, kinachothibitisha kile kilichokitangulia, ili uwaonye Mji Mama na wote wanaoishi kuuzunguka. Wale wanaoamini Akhera ndio wanaokiamini, nao ndio wanaohifadhi Swala zao.” (Aya 91-92)

“No true understanding of God have they when they say: ‘God has never revealed anything to any human being.’ Say: Who, then, revealed the Book which Moses brought to people as a light and a guidance? You transcribe it on sheets to show around, while you suppress much. You have been taught [by it] what neither you nor your forefathers had ever known. Say: God, and leave them to their play and foolish chatter. This is a blessed book which We have revealed, confirming what came before it, that you may warn the Mother City and all who dwell around it. Those who believe in the life to come do believe in it, and they are ever- mindful of their prayers.” (Verses 91-2)

Washirikina walikuwa wakibishana kwa ukaidi kwamba Mungu hakuwahi kutuma mjumbe wa kibinadamu, wala hakuwahi kumfunulia chochote mwanadamu. Walidai hivyo licha ya ukweli kwamba kulikuwepo jamii kadhaa za Wayahudi zilizoishi pamoja nao katika Rasi ya Arabia. Washirikina wa Kiarabu hawakukataa kwamba Wayahudi walikuwa na kitabu kilichofunuliwa, wala kwamba Taurati iliteremshwa kwa Musa (amani iwe juu yake). Hoja hiyo waliitoa huku wakikataa kwa ukaidi kukubali ujumbe uliotolewa kwa Mtume Muhammad ﷺ. Hivyo, Qur’ani inakemea madai yao na kuwakumbusha maandiko ya Musa.

Sura sasa inazungumzia Kitabu kipya, Qur'ani, ambacho wasioamini wanaendelea kukikataa ufunuo wake. Wanaambiwa kwamba ni hatua moja tu katika mnyororo unaoendelea. Si uvumbuzi mpya, bali ni mojawapo ya vitabu ambavyo Mungu amewateremshia Mitume wake waliochaguliwa.

The sūrah now speaks of the new Book, the Qur’ān, whose revelation the unbelievers continue to deny. They are told that it is only a stage in a continuing chain. It is no new invention, but only one of the books God has revealed to His chosen messengers.

Hiki ni kitabu chenye baraka tulichokiteremsha, kinachothibitisha yaliyokitangulia, ili uwaonye Mama wa miji (Makka) na wote wanaoishi karibu nayo. Wale wanaoamini Akhera ndio wanaoamini kitabu hiki, nao ndio wanaozidisha kuhifadhi sala zao. (Aya ya 92)

This is a blessed book which We have revealed, confirming what came before it, that you may warn the Mother City and all who dwell around it. Those who believe in the life to come do believe in it, and they are ever-mindful of their prayers. (Verse 92)

Kwamba Mungu atume wajumbe na awape wahyi na vitabu ni miongoni mwa sheria alizoweka duniani. Kitabu kipya kimebarikiwa kweli, kama Mungu anavyokieleza. Kimebarikiwa katika chanzo chake, kwa kuwa Mungu alikipa baraka zake alipokiteremsha. Pia kimebarikiwa katika mahali kilipokusudiwa, kwani kimechorwa moyoni mwa Muhammad ﷺ, moyo safi, mkubwa na tukufu. Zaidi ya hayo, kimebarikiwa katika ukubwa wake na maudhui yake.

That God should send messengers and give them revelations and scriptures is one of the laws He has set in this world. The new Book is blessed indeed, as God describes. It is blessed in its origin, since God has given it His blessings when He revealed it. It is also blessed in its destination, as it is engraved on Muĥammad’s pure, large and noble heart. Furthermore, it is blessed in its size and contents.

Ikilinganishwa na kazi kubwa zilizoandikwa na binadamu, ina idadi ndogo ya kurasa; lakini msukumo wake, athari yake, maelekezo yake na maana yake ni bora zaidi kuliko yale yaliyomo katika makumi ya vitabu hivyo, ambavyo kila kimoja ni mara kadhaa ya ukubwa wake.

Compared to voluminous works written by human beings, it comprises a small number of pages; but its inspiration, impact, directives and meaning are far superior to those contained in scores of those books, each one of which is several times its size.

Mtu ambaye amekuwa akijishughulisha na sanaa ya usemi na kushughulikia uhusiano kati ya maneno na maana zake, ana uwezo mkubwa zaidi wa kutambua kwamba Qur'ani, pamoja na mtindo wake wa kipekee, imebarikiwa. Haiwezekani kabisa kwa binadamu kueleza maana zote, dhana na msukumo wa Qur'ani katika kazi ambayo ni kubwa mara nyingi zaidi ya Qur'ani yenyewe. Aya nyingi moja tu hujumuisha maana, ukweli na dhana zinazoifanya inukuliwe katika hali mbalimbali na kwa malengo mengi. Hii ni sifa ya pekee ya Qur'ani ambayo haina mfano katika kazi za binadamu.