Με somo hili tunaanza mjadala wa suala kubwa linalozungumziwa katika sehemu iliyobaki ya sūrah hii. Msingi wa mjadala huu umeandaliwa katika sūrah yote, ikiwa ni pamoja na mjadala wa dhana kuu za imani. Maandalizi zaidi yanatolewa katika aya mbili za kwanza za sehemu hii, zinazozungumzia vita vinavyoendelea vilivyoanzishwa dhidi ya kila Nabii na watu waovu miongoni mwa binadamu na majini, na jinsi vita hivi vinavyoishia. Maandalizi haya pia yanaonekana katika marejeo ya awali ya kanuni zinazosimamia mwongozo wa Mwenyezi Mungu na jinsi watu wanavyoitikia mwongozo huo. Sasa sūrah inaingia katika suala la nini kinachohalalishwa au kuharamishwa kati ya wanyama waliochinjwa, na kama jina la Mungu limetajwa wakati wa kuchinjwa au la. Mada hii inarudia dhana ya msingi ya Kiislamu inayokiri mamlaka kamili ya Mungu juu ya kila kitu katika ulimwengu, na utawala Wake usiotiliwa shaka pamoja na haki Yake ya kutunga sheria. Binadamu hawana sehemu yoyote ya mamlaka na utawala huu. Ndani ya msingi huu, kila ukiukaji, mkubwa au mdogo, unapata uzito uleule. Hukumu inaweza kuhusu jambo rahisi sana, kama kubainisha ni wanyama gani waliochinjwa wanaruhusiwa kuliwa, au inaweza kuwa nzito sana, ikihusu dola, mfumo wa utawala na mahusiano ya kijamii. Kwa mwanga wa kanuni hiyo ya msingi, mambo yote mawili yanahusu kukubali au kukataa mamlaka kamili ya Mungu na Utawala Wake juu ya ulimwengu.

With this passage we begin discussion of the great issue treated in the remainder of this sūrah. The groundwork for this discussion has been prepared throughout the sūrah, including the discussion of major faith concepts. Further preparation is given in the first two verses of this passage which speak of the continuing battle launched against every prophet by the evil ones among human beings and the jinn, and how this battle is resolved. The preparation may also be seen in earlier references to the rules that govern divine guidance and how people react to it. Now the sūrah dwells on the issue of what is lawful or forbidden of slaughtered animals, and whether God’s name is invoked at the time of their slaughter or not. This theme reiterates the basic Islamic concept acknowledging God’s absolute authority over everything in the universe, and His unquestionable sovereignty and right to legislate. Human beings are denied any share of this authority and sovereignty. Within the framework of this concept, every violation, large or small, acquires the same degree of importance. A ruling may relate to a very simple issue such as the definition of which slaughtered animals to eat from, or it may be very serious, relating to the state, the system of government and social relations. Within the light of the basic principle, both equally concern the recognition or rejection of God’s absolute authority and His Lordship over the universe.

Qur'an inasisitiza kanuni hii kila inapopata nafasi. Hurudiwa kila mara sheria mpya inapofafanuliwa. Hii ni kwa sababu kanuni hii ni msingi mkuu wa imani na wa kujisalimisha kwa Mwenyezi Mungu. Kanuni hii ikishathibitika, kinachobaki ni utekelezaji wake katika mambo ya kina.

Aya mbili za kwanza zinakamilisha kifungu kilichojadiliwa katika sura iliyotangulia.

The first two verses complement the passage discussed in the previous chapter.

Pia hizi ni utangulizi wa masuala muhimu yanayohusu mamlaka, sheria na utawala, ambayo yanachukua sehemu iliyobaki ya sura hii.

They also serve as a prelude to the important issues that relate to authority, law and sovereignty which take up the remaining part of this sūrah.

Hivyo ndivyo tulivyoweka kwa kila nabii maadui: mashetani miongoni mwa wanadamu na majini, wanaoelezana kwa siri maneno ya kupambwa yenye udanganyifu.

Thus We have set up against every prophet enemies: the evil ones among human beings and the jinn, who inspire each other with varnished and deluding falsehood.

Lau Mola wako angetaka, wasingalifanya hivyo. Basi waache na uzushi wao, ili nyoyo za wale wasioamini Akhera ziegemee kwa wanayosema, na wakiridhika nayo, waendelee kupotea.

Had your Lord willed otherwise, they would not have done it. Therefore, leave them to their own inventions, so that the hearts of those who do not believe in the life to come may be inclined to what they say and, being pleased with it, persist in their erring ways. (Verses 112-13)

Neno la kwanza hapa linatukumbusha kwamba Mwenyezi Mungu ameamua kwamba wale makafiri wanaodai miujiza ili waamini, na wanaogeuka mbali na dalili za imani zilizopo kila mahali karibu nao, kamwe hawataikubali imani, hata kama wataonyeshwa kila muujiza wanaoweza kuufikiria. Kwa mapenzi yake yale yale ya hiari, Mwenyezi Mungu amewapangia kila Nabii maadui ambao ni waovu miongoni mwa wanadamu na majini. Hao waovu huwafunzana maneno ya uongo yaliyopambwa, nusu ukweli, na minong'ono ya udanganyifu, ili kupinga uongozi wa Mwenyezi Mungu na kupambana na Mitume wake. Ni pia mapenzi ya Mwenyezi Mungu kwamba wale wasioamini Siku ya Mwisho watasikiliza kwa makini uongo huo wa udanganyifu na nusu ukweli, na kuridhika na wanayoyasikia. Hili linawawezesha kuendelea na upinzani wao dhidi ya Mitume wa Mwenyezi Mungu na ukweli wanaouhubiri, wakijitahidi kueneza ufisadi duniani.

The first word here reminds us that God has ruled that those unbelievers who demand miracles in order to believe and who turn away from the pointers to faith which are present everywhere around them do not actually ever come to accept the faith, even though they may be shown every miracle they can possibly imagine. By God’s same free-will, He has assigned to every prophet enemies who are the evil ones among human beings and the jinn. Those evil ones inspire each other with varnished falsehoods, half-truths and delusive whispers in order to resist God’s guidance and combat His messengers. It is God’s will also that those who do not believe in the hereafter shall listen attentively to such deceptive falsehood and half- truths and be pleased with what they hear. This enables them to continue with their opposition to God’s messengers and the truth they preach, endeavouring to spread corruption on earth.

Hitimisho gani tunaweza kulipata kutokana na kauli zilizomo katika aya hii? La kwanza ni kwamba wale wenye uadui dhidi ya kila Nabii na wanaojaribu kuwadhuru wanaowafuata Manabii ni waovu, iwe wametokana na jamii ya wanadamu au wa majini.

What conclusions can we draw from the statements made in this verse? The first is that those who are hostile to every prophet and who try to cause harm to those who follow the prophets are evil whether they belong to the human race or to the jinn.

Wote hawa wanafanya kazi kwa lengo moja. Baadhi yao wanaweza kuwadanganya wengine, lakini wote wanaasi mwongozo wa Mungu, wanafuata njia mbovu, na wanaendelea kuwa na uadui dhidi ya waumini.

They all work for the same end. Some of them may deceive others, but they all rebel against God’s guidance, follow evil ways and maintain their hostility towards the believers.

Pili, shetani hawa hawawezi kufanya chochote kati ya haya kwa uwezo wowote walio nao wenyewe. Wako chini ya mapenzi ya Mungu. Yeye huwatumia kuwajaribu wale wanaomwamini kwa kusudi maalum la Kwake. Huwaweka waumini katika mtihani kama huo ili waonyeshe jinsi walivyo na azma ya kuutetea ukweli walioaminiwa nao. Pia anataka nyoyo zao zisafishwe na kila kitu ambacho hakikubaliki Kwake. Wanapopita mtihani huo wakiwa wameinua vichwa vyao juu, Yeye huwazuia maadui zao wasiwadhuru zaidi. Maadui hawa, ambao kwa hakika ni maadui wa Mungu, hujikuta hawana nguvu, wametiwa aibu, wakibeba mizigo yao mizito, wakikosa msaada wa wengine.

Second, these devils cannot do any of this through any inherent ability of their own. They are subject to God’s will. He uses them to test those who believe in Him for a definite purpose of His own. He puts the believers to such a test so that they may show how determined they are to defend the truth entrusted to them. He also wants their hearts to be purged of anything that is unacceptable to Him. When they come through the test with their heads raised high, He stops their enemies from harming them any further. These enemies, who are indeed God’s own enemies, find themselves powerless, humiliated, shouldering their heavy burdens and lacking the support of others.

Tatu, ni hekima ya Mungu iliyowaruhusu watu hao waovu kujitoa kabisa kwenye uovu. Mungu huwajaribu ndani ya mipaka ya uwezo na uchaguzi aliowaruhusu, na huwaacha, angalau kwa muda fulani, wakiwa na uwezo fulani wa kuwadhuru waumini. Kwa mchakato uleule, Mungu huwajaribu waumini ili waonyeshe subira yao na kujitolea kwao kwa ukweli wanaouhudumia. Uovu unapoonekana kuwa na nguvu kamili juu yao, je, wanaweza kuonyesha kwamba wamejitolea kabisa kwa Mungu na kwamba wako tayari kutoa kila walichonacho kwa ajili ya kazi yake? Wale wanaosimama imara wakati wa shida na wakati wa faraja wanaweza hivyo kujitofautisha. Haya yote ni sehemu ya kusudi la Mungu. Vinginevyo, yeye daima ana uwezo wa kuzuia lolote lisitokee.

Kifungu hicho kisha kinasisitiza tena kwamba mamlaka ya kutunga sheria katika mambo yote yanayohusu maisha ya binadamu ni ya Mungu peke yake. Hii ni utangulizi wa kueleza kwamba ni Mungu anayeamua ni wanyama gani waliochinjwa wanaruhusiwa kuliwa na ni gani wamekatazwa. Wale wanaomshirikisha Mungu mara nyingi hutumia mamlaka haya kwa uchokozi wazi dhidi ya Mungu na enzi yake. Tunabainisha kwamba utangulizi mrefu umewekwa hapa kabla suala hili halijashughulikiwa waziwazi: "Je, nitafute hakimu mwingine asiyekuwa Mungu, wakati ndiye aliyekuteremshia Kitabu kwa ufafanuzi wa wazi?"

The passage then emphasizes once more that the authority to legislate in all matters that relate to human life belongs to God alone. This is preliminary to stating that it is God who determines which slaughtered animals are lawful to eat and which are forbidden. Those who associate partners with God often exercise this authority in blatant aggression against God and His sovereignty. We note that a long prelude is included here before the issue is clearly tackled: “Am Ito seek for judge anyone other than God, when it is He who has revealed the Book to you, clearly spelling out the truth.

Wale ambao tuliwapa kitabu hapo kabla wanajua kwamba huu ni ukweli ulioteremshwa na Mola wako. Basi usiwe miongoni mwa wenye shaka. Maneno ya Mola wako yametimia kwa ukweli na haki. Hakuna awezaye kubadilisha maneno Yake. Yeye ndiye Msikivu, Mjuzi wa yote. Ukiwatii wengi wa watu wa duniani, watakupoteza na njia ya Mwenyezi Mungu. Hawafuati ila dhana, na hawafanyi ila kubahatisha. Hakika Mola wako ndiye anayejua vizuri zaidi ni nani aliyepotea na njia Yake, na Yeye ndiye anayejua vizuri zaidi wale walioongoka.

Those to whom We previously gave revelations know that it is the truth revealed by your Lord. So, do not be among the doubters. Perfected are the words of your Lord in truth and justice. No one can change His words. He hears all and knows all. If you were to pay heed to the greater part of those on earth, they would lead you away from God’s path. They follow nothing but conjecture and they do nothing but guess. Your Lord surely knows best who strays from His path, and best knows He those who are right guided.” (Verses 114-17)

Aya hizi nne ni utangulizi mrefu, zinazotambulisha mada kuu na kuihusisha kwa karibu na suala kuu la kukubali au kukataa imani: "Basi kuleni katika vile vilivyotajiwa jina la Mwenyezi Mungu, ikiwa nyinyi ni wenye kuamini Aya Zake. Na kwa nini hamtaki kula katika vile vilivyotajiwa jina la Mwenyezi Mungu, na hali Yeye Ameshakufafanulieni yaliyoharamishwa kwenu, isipokuwa mmelazimishwa kwayo?" (Aya 118-119)

These four verses serve as a long preamble, introducing the main subject and closely relating it to the central issue of acceptance or denial of the faith: “Eat, then, of that over which God’s name has been pronounced, if you truly believe in His revelations. And why should you not eat of that over which God’s name has been pronounced when He has clearly spelled out to you what He has forbidden you (to eat) unless you are driven to do so by sheer necessity?” (Verses 118-19)

Baada ya kusema kwamba ukweli ni kile tu kilichomo katika Kitabu alichoteremsha Mwenyezi Mungu, sura inasema kwamba kile wanachokiweka kama sheria wanadamu ni matokeo ya kufuata dhana zisizo na uhakika wowote. Kuzifuata kunaleta matokeo moja dhahiri:

Having stated that the truth is simply what is contained in the Book revealed by God, the sūrah states that what human beings legislate is the result of following conjecture which is devoid of all certainty. To follow it leads to one clear outcome:

Inaeleza pia kwamba binadamu hawawezi kuwa na uhakika wa ukweli, na hawawezi kuufuata isipokuwa wanaupokea kutoka chanzo chake pekee. Sura hiyo pia inamwonya Mjumbe wa Mungu ﷺ dhidi ya kuwafuata watu katika wanayosema au wanayotetea, bila kujali idadi yao inaweza kuwa kubwa kiasi gani. Ujinga unabaki kuwa ule ule hata kama unakusanya wafuasi wengi sana: “Ukiwatii wengi wa walio katika ardhi, watakupoteza na njia ya Mungu. Hawafuati ila dhana, na hawafanyi ila kubahatisha.” (Aya ya 116)

error. It also explains that human beings cannot be certain of the truth and cannot follow it unless they receive it from its only source. The sūrah also warns God’s Messenger (peace be upon him) against obeying people in what they say or advocate, no matter how great their number may be. Ignorance remains the same even though it gathers a very large following: “If you were to pay heed to the greater part of those on earth, they would lead you away from God’s path. They follow nothing but conjecture and they do nothing but guess.” (Verse 116)

Во wakati Qur'āni ilipoteremshwa, watu wengi duniani walikuwa wa ulimwengu wa jāhiliyyah, kama ilivyo hakika leo. Hawakumrejea Mungu kwa hukumu katika mambo yao yote. Wala hawakutekeleza sheria ya kiungu iliyomo katika Kitabu Chake kilichofunuliwa. Wala hawakupata dhana zao, mawazo yao, fikra zao na mfumo wao wa maisha kutoka katika uongozi wa Mungu. Kwa hiyo, walifuata njia ya ujinga, kama hakika wanavyofanya leo. Hawakuweza kutoa maoni yoyote wala kutetea hukumu yoyote iliyojengwa juu ya haki, wala hawakuweza kumwongoza yeyote aliyewafuata isipokuwa katika upotovu. Kama ilivyo kwa watu leo, waliacha yakini ili kufuata dhana na ubashiri. Kwa hiyo, Mungu anamwonya Mtume Wake na wafuasi wake dhidi ya kuwatii, ili wasipotoke kutoka katika njia Yake. Onyo hili lina maana ya jumla, ingawa limetolewa kuhusiana na katazo la aina fulani za wanyama waliochinjwa na kuruhusu wengine, kama itakavyofafanuliwa baadaye.

At the time when the Qur’ān was revealed, most people on earth belonged to the world of jāhiliyyah, as is certainly the case today. They did not refer to God for judgement in all their affairs. Nor did they make the divine law contained in His revealed Book the law which they implemented. Nor did they derive their concepts, ideas, thoughts and code of living from God’s guidance. Hence, they followed the way of ignorance, as they certainly do today. They could not formulate any opinion or advocate any ruling based on the truth, and they could not lead anyone who followed them except into error. Just as people do today, they abandoned certitude in order to follow conjecture and guesswork. Hence, God warns His Messenger and his followers against obeying them so that they do not stray from His path. This warning has a general import, although it is given in connection with the prohibition of certain types of slaughtered animals and permitting others, as is later explained.

Hii inafuatiwa na amri kali ya kutokula nyama ya mnyama yeyote aliyechinjwa ambaye jina la Mwenyezi Mungu halikutajwa wakati wa kuchinjwa. Waarabu wa zama za kabla ya Uislamu walikuwa wakitamka majina ya baadhi ya masanamu yao walipochinja wanyama kwa ajili ya kuwala, au walipowachinja kwa ajili ya kamari au kupiga kura. Katazo hili linahusu pia kula mzoga, yaani wanyama waliokufa kwa kawaida. Wasioamini walikuwa wakibishana na Waislamu kuhusu katazo hili, wakidai kwamba wanyama kama hao wameuawa na Mwenyezi Mungu. Kwa hiyo walishangaa kwamba Waislamu wangekula yale waliyochinja wenyewe lakini wasingekula yale ambayo Mwenyezi Mungu amewachinja. Hili ni mojawapo tu ya hoja zisizo na maana kabisa ambazo watu wa ujinga wanaweza kuzitoa, zikichochewa na mashetani miongoni mwao na majini. Ndiyo maana amri iliyo katika aya hii imeambatanishwa na onyo: "Basi msile katika vile ambavyo jina la Mwenyezi Mungu halikutajwa juu yake; kwani hiyo ni fisq (uasi). Hakika mashetani huwafunulia marafiki zao ili wajadiliane nanyi. Na mkiwatii, basi hakika nyinyi ni washirikina." (Aya ya 121)

This is followed by a strict order not to eat from any slaughtered animal over which God’s name has not been pronounced at the time of slaughter. The Arabs in pre-Islamic days used to pronounce the names of some of their idols when they slaughtered animals for eating, or when they slaughtered them for gambling or drawing lots. This prohibition covers the eating of carrion, which refers to animals that die naturally. The unbelievers used to argue with the Muslims about this prohibition, claiming that such animals had been killed by God. Thus, they wondered that the Muslims would eat of what they themselves slaughtered but would not eat of what God had slaughtered. This is just one of the infinitely stupid arguments that people of ignorance may advance, prompted by the evil ones among them and the jinn. Hence, the command given in this verse is coupled with a warning: “Hence, do not eat of that over which God’s name has not been pronounced; for that is sinful. The evil ones do whisper to their friends to argue with you. Should you pay heed to them, you will end up associating partners with God.” (Verse 121)

Taarifa hii inahitaji kutafakariwa kwa makini, kwa kuwa inatoa msimamo wa wazi kuhusu mamlaka ambayo kila Muislamu anapaswa kuitii. Inaonyesha kwamba hata katika mambo madogo, kumtii mtu yeyote anayeamuru jambo linalopingana na sheria ya Mungu, na ambalo halikubali mamlaka ya Mungu wala haki yake ya kutunga sheria, humtoa Muislamu huyo katika Uislamu na kumpelekea kumshirikisha Mungu.

This statement requires some reflection, for it is decisive in its reference to the authority every Muslim should obey. It clearly demonstrates that even in matters of detail, obedience by a Muslim to anyone who orders him to do something which is at variance with God’s law and which does not recognize God’s sovereignty and authority to legislate takes that Muslim out of Islam and leads him to associate partners with God.

Ifuatayo ni uchambuzi kamili wa asili ya imani na kufuru. Aya zifuatazo zinazungumzia mapenzi ya Mwenyezi Mungu yanayojidhihirisha katika kila jamii, hata pale wahalifu walioshupaa zaidi wanapopanga njama na kujifanya wakubwa. Kiburi chao kinawazuia kukubali imani. Mada hii inahitimishwa kwa taswira nzuri inayoonyesha imani inayofungua nyoyo na akili za watu, ikilinganishwa na hali ya dhulma ya kufuru, ambayo huzidi kuwaelemea akili zao. Kifungu kizima kinahusiana na swali la uharamu na uhalali wa wanyama wanaochinjwa, kama vile kanuni ya msingi inavyohusiana na utekelezaji wake wa kina.

Next we have a full treatment of the nature of both faith and disbelief. The following verses speak of God’s will that manifests itself in every community, even where the most hardened of criminals scheme and give themselves airs. Their arrogance prevents them from accepting the faith. This concludes with a splendid image portraying the faith that opens people’s hearts and minds, contrasting it with the oppressive situation of disbelief, which weighs heavily on people’s minds. The whole passage relates to the question of prohibition and permissibility concerning slaughtered animals, in the same way as a basic rule is related to a detailed application.

Je, yule aliyekuwa amekufa na ambaye Sisi tumemfufua kuwa hai, na kwake tukaweka nuru ya kumwongoza katika njia yake miongoni mwa watu, anaweza kulinganishwa na yule aliye katika giza nene ambalo hawezi kutoka humo? Hivyo ndivyo vitendo vyao vinavyoonekana vizuri kwa makafiri. Na hivyo ndivyo katika kila mji Sisi tumeweka wakubwa wa wahalifu ili wafanye hila zao humo. Lakini hawafanyi hila isipokuwa dhidi ya nafsi zao wenyewe, nao hawatambui. Ishara inapowajia, husema: "Hatutaamini mpaka tupewe kama alivyopewa Mitume wa Mwenyezi Mungu." Lakini Mwenyezi Mungu anajua vyema ampe ujumbe wake yupi. Watakumbwa na udhalili mbele ya Mwenyezi Mungu na adhabu kali kwa sababu ya hila zao, wale waliofanya uovu. Yeyote ambaye Mwenyezi Mungu anataka kumwongoza, humfanyia kifua chake kipane kwa kujisalimisha kwake (Kwake Yeye); na yeyote ambaye Yeye anataka kumwacha apotee, hukifanya kifua chake kiwe chenye kubana na kukaza, kana kwamba anapanda juu angani. Hivyo ndivyo Mwenyezi Mungu anavyowapa makafiri adhabu. (Aya 122-125)

Is he who was dead and whom We have raised to life, and for whom We set up a light to see his way among men, to be compared to one who is in deep darkness out of which he cannot emerge? Thus do their deeds seem goodly to the unbelievers. And thus in every city have We placed arch-criminals so that they weave their schemes there. But it is only against themselves that they scheme, though they do not perceive it. When a sign comes to them, they say: “We shall not believe unless we are given the same as God’s messengers were given.” But God knows best whom to entrust with His message. Humiliation before God and severe suffering will befall those guilty of evildoing for all their scheming. Whomever God wills to guide, He makes his bosom open wide with willingness towards self-surrender (to Him); and whomever He wills to let go astray, He causes his bosom to be tight and constricted, as if he were climbing up into the skies. Thus does God lay the scourge on the unbelievers. (Verses 122-5)

Vivyo hivyo hivyo na kwa sababu zilezile, Mungu ameweka katika kila nchi wahalifu wanaofurahia nafasi ya madaraka ili waweze kupanga njama na kupanga mipango ya uovu. Njama zao huruhusu mtihani kukamilika, na mapenzi ya Mungu kutekelezwa. Hivyo kila mtu anaweza kufuata njia iliyorahisishwa na kupata thawabu yake mwishoni mwa siku:

By the same token and for the same reasons, God has placed in every land criminals who enjoy a position of power so that they can scheme and plot. Their scheming allows the test to be completed, and God’s will to take effect. Everyone is thus able to follow the path made easy and reap his reward at the end of the day:

Na hivyo ndivyo tulivyoweka katika kila mji wakuu wa wahalifu ili wafanye hila zao humo. Lakini hawapangi hila isipokuwa dhidi ya nafsi zao wenyewe, nao hawatambui.

“And thus in every city have We placed arch-criminals so that they weave their schemes there. But it is only against themselves that they scheme, though they do not perceive it.” (Verse 123)

Ni sehemu ya sheria ambayo Mwenyezi Mungu ameiweka kufanya kazi kwamba katika kila mji mkuu au jiji kuu, kundi la wale wenye madaraka na walioshupaa katika dhambi huchukua msimamo wa uadui mkubwa dhidi ya imani ya kiungu. Hii inatokana na ukweli kwamba imani ya kiungu huanza kwa kuwanyang'anya watu kama hao madaraka yanayowawezesha kuweka mamlaka yao juu ya wengine, na kuwafanya watiifu, na ambao kwao wao wanadai wana uwezo wa kutunga sheria.

It is an aspect of the law God has set in operation that in every main or capital city, a group of those who have power and are hardened in sin take a very hostile attitude towards divine faith. This is due to the fact that divine faith begins by depriving such people of the power which enables them to establish their authority over others, making them subservient and for whom they claim they have the power to legislate.

Inarejesha mamlaka ya Mwenyezi Mungu, kwani Yeye ndiye Bwana, Mfalme na Mungu wa wanadamu.

It re-establishes God’s authority as He is indeed the Lord, King and God of mankind.

Ni sehemu ya sheria za asili ya mwanadamu kwamba Mungu huwatuma Wajumbe Wake wakiwa na ukweli ambao huwanyang'anya wale wanaodai uungu kila sura ya ubwana na mamlaka juu ya wanadamu. Kwa hiyo, watu wa namna hiyo hutangaza upinzani wao dhidi ya dini ya Mungu na dhidi ya Wajumbe wa Mungu. Hufuma njama zao na kujaribu kuchochea wenzao kwa uwongo wa kudanganya, wakishirikiana na mashetani miongoni mwa majini ili kujaribu kushinda vita yao dhidi ya ukweli na uongozi wa kimungu. Hivyo hufanya kazi kwa bidii kueneza uongo na upotovu, wakiwadanganya watu kwa njama zao.

Sehemu nzima inahitimishwa kwa maelezo ya hali inayojitokeza pale mwongozo wa Mwenyezi Mungu unapofuatwa, imani inapokubaliwa, na athari yake katika nyoyo za watu. "Yeyote ambaye Mungu anataka kumwongoza, humfungulia kifua chake kwa utayari wa kujisalimisha (Kwake); na yeyote ambaye Yeye anataka kumwacha apotee, humfanya kifua chake kiwe kimebana na kidogo, kana kwamba anapanda juu mbinguni. Hivyo ndivyo Mungu anavyowaletea adhabu wasioamini." (Aya ya 125)

The whole passage concludes with a description of the state that ensues when divine guidance is followed, when the faith is accepted and the effect it has on people’s hearts. “Whomever God wills to guide, He makes his bosom open wide with willingness towards self-surrender (to Him); and whomever He wills to let go astray, He causes his bosom to be tight and constricted, as if he were climbing up into the skies. Thus does God lay the scourge on the unbelievers.” (Verse 125)

Mungu ameweka sheria inayohakikisha uongofu kwa kila mtu anayetaka kuongozwa na anayechukua hatua zinazohitajika ili kufikia uongofu huo. Yote haya yanabaki ndani ya mipaka ya hiari aliyopewa binadamu kama mtihani. Ndani ya sheria hii, Mungu anapotaka kumwongoza mtu, "hufanya kifua chake kiwe wazi kwa utayari wa kujisalimisha (kwa Mungu)." (Aya ya 125) Hivyo, humpokea wazo la kujisalimisha kwa Mungu kwa utayari na kwa kupata utulivu wa moyo. Tena, kwa mujibu wa sheria ya Mungu kwamba anamwacha yeyote anayegeuka mgongo kwa uongofu na kufunga akili yake dhidi yake, hufanywa kusemwa kuhusu Mungu kwamba: "Hufanya kifua chake kiwe chembamba na kilichobana." (Aya ya 125) Akili yake imefungwa, na anapata ugumu kukubali uongofu wa Mungu. Yuko kama yule ambaye "anapanda juu angani." (Aya ya 125) Hii ni hali ya kiakili inayoelezwa kwa maneno ya hali ya kimwili, inayochanganya kupumua kwa shida, msongo wa mawazo na uchovu unaoambatana na kupanda hatua baada ya hatua kuelekea angani. Neno lenyewe lililochaguliwa hapa kuashiria "kupanda" linatoa hisia ya ugumu na juhudi kubwa ya kimwili. Hivyo, picha nzima inapatana kikamilifu na hali ya kimwili na usemi wa kimaneno unaoielezea.

God has set in operation a law that ensures guidance for everyone who wishes to be guided and who takes the necessary action to achieve that guidance. All this remains within the limits of choice given to human beings by way of a test. Within this law, when God wishes to guide a person, “He makes his bosom open wide with willingness towards self- surrender (to God).” (Verse 125) He thus receives the concept of surrendering himself to God with willingness and reassurance. Again, in accordance with God’s law that He leaves anyone who turns his back on guidance and closes his mind to it to his own devices, it is said of God that: “He causes his bosom to be tight and constricted.” (Verse 125) His mind is shut and he finds difficulty in accepting God’s guidance. He is just like one who “is climbing up into the skies.” (Verse 125) This is a mental state described in terms of a physical condition which combines difficult breathing, stress and the exhaustion which accompanies climbing up stage after stage into the skies. The very word chosen here to denote `climbing up’ imparts a sense of difficulty and strenuous physical effort. Thus, the whole scene is in perfect harmony both with the physical condition and the verbal expression describing it.