Ni nani aliye dhalimu zaidi kuliko yule anayezua uwongo juu ya Mwenyezi Mungu au kukanusha ufunuo Wake? Hakika wadhalimu hawatafanikiwa kamwe. Siku moja Tutawakusanya wote pamoja, kisha Tutawaambia wale waliomshirikisha Mwenyezi Mungu:
Who is more wicked than one who invents a falsehood about God or denies His revelations? The wrongdoers shall never achieve success. One day We shall gather them all together, then We shall say to those who associate partners with God:
"Wapi sasa ni hao washirika mliokuwa mkidai?" Hawatakuwa na hoja yoyote basi isipokuwa kusema, `Wallahi, Mola wetu Mlezi, hatukuwahi kumshirikisha Yeye na chochote.` "Angalia jinsi walivyojidanganya wenyewe, na jinsi walivyoachwa na waliyokuwa wakizua."
“Where, now, are those partners which you have been claiming?” They will have no contention then other than to say, `By God, our Lord, we have never associated partners with Him. “Behold how they have lied to themselves and how they have been forsaken by whatever they have fabricated. (Verses 21-4)
Aya hizi zinawaweka mbele ya macho ya washirikina ukweli wa mienendo na desturi zao, jinsi zinavyoonekana mbele ya Mungu Mtukufu. Inaanza kwa swali la kejeli linalothibitisha ukweli wa uovu wao, kwani wanamzulia Mungu uongo. Wanadai kwamba wanafuata dini Yake, kama alivyohubiri Nabii Ibrahimu. Zaidi ya hayo, wanadai kwamba yale wanayoyafanya halali au haramu katika nyama, chakula na ibada, ambayo yatafafanuliwa katika Aya 136-140, yameamriwa na Mungu, ilhali hayajaamriwa na Yeye.
Vilevile, baadhi ya wale wanaojiita Waislamu leo wanadai kwa uongo kwamba wanafuata dini ya Kimungu aliyohubiri Nabii Muhammad ﷺ. Ukweli ni kwamba wao hutunga kanuni na sheria, huleta hali fulani na kuweka thamani ambazo kwazo wanajipa mamlaka ya Mungu. Wanadai kwamba uvumbuzi huu wote si kitu kingine isipokuwa dini ya Kimungu. Pia, baadhi ya watu waliouza imani yao kwa makazi ya Jehanamu wanaunga mkono madai yao ya uongo. Wanazikataa pia ufunuo wa Kimungu ambao Nabii ﷺ aliuleta kwao, wanakanusha ukweli wake, wakidai kwamba haukuteremshwa kutoka juu. Kinyume chake, wanadai kwamba desturi zao wenyewe, zilizozama katika ujahiliyya, zimeidhinishwa na Mungu. Yote haya bado yanatokea leo katika jamii nyingi.
These verses place in front of the idolaters’ eyes the truth of their attitudes and practices, as they are viewed by God Almighty. It begins with a rhetorical question to establish the fact of their wrongdoing as they fabricate lies against God. They profess to follow His faith, as preached by the Prophet Abraham. They further allege that what they make lawful or forbidden of meat, food and worship rituals, which will be detailed in Verses 136-40, have been ordered by God, when they have not. Similarly, some of those who describe themselves as Muslims today falsely claim to follow the Divine faith preached by the Prophet Muĥammad (peace be upon him). The fact is that they enact rules and laws, bring about situations and establish values by which they claim for themselves God’s authority. They allege that all these inventions are nothing other than the divine faith. Some people who have bartered away their faith for a dwelling in hell also endorse their false claims. They also reject the divine revelations which the Prophet brought them, deny their truth, claiming that they have not been bestowed from on high. Conversely, they claim that their own practices, immersed in jāhiliyyah, have been sanctioned by God. All this still happens today in many societies.
Mungu anakataa haya yote na kuyaelezea kuwa ni dhuluma mbaya kuliko zote: "Ni nani aliye dhalimu zaidi kuliko yule anayezua uwongo juu ya Mungu au kuzikanusha ishara zake? Hakika madhalimu hawatafanikiwa kamwe." (Aya ya 21)
Hapa, ushirikina unatajwa kuwa ni dhuluma ili kuonyesha picha yake ya kutisha zaidi. Kwa kweli, hii ndiyo maelezo yanayotumika mara nyingi zaidi kuhusu ushirikina katika Qur'ani. Zaidi ya hayo, maelezo haya ni sahihi, kwa sababu ushirikina ni tendo la dhuluma linalofanywa dhidi ya haki, dhidi ya nafsi ya mtu mwenyewe, na dhidi ya binadamu kwa ujumla. Ni kosa dhidi ya haki ya Mungu ya kuabudiwa peke yake, bila washirika, na ni kosa dhidi ya nafsi kwa sababu linamwongoza mtendaji kwenye maangamizi. Pia ni kosa dhidi ya binadamu, kwa kuwa wanaongozwa mbali na njia ya kunyenyekea kwa Mungu peke yake, ili kuanzisha tawala na hali zinazoharibu kabisa maisha ya binadamu. Hivyo basi, ushirikina ni dhuluma kubwa, kama alivyoueleza Mola Mlezi wa viumbe vyote.
Hata hivyo, ushirikina wala washirikina hawatafanikiwa kamwe: "Madhalimu hawatafanikiwa kamwe." (Aya ya 21) Hapa Mungu anabainisha ukweli wote na matokeo ya mwisho ya ushirikina na washirikina, au dhuluma na madhalimu. Kile ambacho watu wenye upeo mfupi wanaweza kuona kuhusu utajiri ambao baadhi wanaufurahia kwa muda mfupi hakiwezi kuitwa mafanikio wala ustawi, kwa sababu ni hali ya muda mfupi tu inayoishia kwenye maangamizi. Ni nani aliye mkweli zaidi kuliko Mungu?
God denounces all this and describes it as the worst injustice: “Who is more wicked than one who invents a falsehood about God or denies His revelations? The wrongdoers shall never achieve success.” (Verse 21) Reference is made here to idolatry as injustice in order to enhance its most horrible image. Indeed, it is the most frequent description of idolatry in the Qur’ān. Moreover, it is accurate since idolatry is an act of injustice perpetrated against the truth, against oneself and against mankind in general. It is an offence against God’s own right to be worshipped alone, without partners, and against oneself as it leads the perpetrator to ruin. It is also an offence against mankind who are thus led away from the path of submission to God alone in order to establish regimes and conditions that ruin human life altogether. As such, idolatry is a great injustice, as it is described by the Lord of all the worlds. Neither idolatry nor the idolaters will, however, achieve any success: “The wrongdoers shall never achieve success.” (Verse 21) Here God states the full facts and the end result of idolatry and the idolaters, or injustice and the wrongdoers. What short-sighted people may see of the affluence that some enjoy in the short run cannot be described as success or prosperity because it is no more than a short-lived situation which leads to eventual ruin. Who can be more truthful than God?
Kama mfano wa hasara yao, hali yao siku ya Kiyama inaelezwa kwa picha ya wazi sana: “Siku tutakapowakusanya wote pamoja, kisha tutawaambia wale waliomshirikisha Mungu: ‘Yuko wapi sasa wale washirika wenu mliokuwa mkidai?’”
As an example of their loss, their situation on the Day of Resurrection is described very vividly: “One day We shall gather them all together, then We shall say to those who associate partners with God: ‘Where, now, are those partners which you have been claiming.?
Hawatakuwa na hoja nyingine yoyote isipokuwa kusema: 'Naapa kwa Mwenyezi Mungu, Mola wetu, hatukuwahi kumshirikisha Yeye.' Tazama jinsi walivyojidanganya wenyewe, na jinsi walivyoachwa na yale waliyokuwa wakiyazua."
(Aya 22-4)
They will have no contention then other than to say, ‘By God, our Lord, we have never associated partners with Him.’ Behold how they have lied to themselves and how they have been forsaken by whatever they have fabricated.” (Verses 22-4)
Kuna aina nyingi na namna nyingi za shirki na washirikina, pamoja na washirika ambao watu huwashirikisha na Mwenyezi Mungu. Picha ya kimaumbile ya watu wanaoabudu sanamu, mawe, miti, n.k. si namna pekee ya shirki. Kwa msingi wake, kumshirikisha Mwenyezi Mungu na washirika ni kukubali kwamba sifa yoyote miongoni mwa sifa zinazomhusu Mungu peke yake pia ni ya wengine, iwe sifa hiyo inahusu mwenendo wake au udhibiti wake wa matukio na hatima, au utoaji wa ibada, au utungaji na utekelezaji wa sheria za kibinadamu. Yote haya ni namna za shirki zinazofanywa na makundi mbalimbali ya makafiri, ambao humshirikisha Mungu na aina tofauti za washirika.
There are numerous forms and types of idolatry and idolaters and the partners they associate with God. A naïve image of people worshipping statues, stones, trees, etc. is by no means the only form j of idolatry. In essence, associating partners with God is to acknowledge any one of the qualities attributable to God alone as belonging to others as well, whether such quality relates to His conduct or control of events, destinies, or to the offering of worship rituals, or to the enactment and implementation of man-made laws. All these are forms of idolatry practised by different groups of unbelievers who associate different forms of partners with God.
Qur'ani inaelezea aina hizi zote kama shirki au ibada ya masanamu. Inaonyesha picha za Siku ya Hukumu zinazoonyesha nyingi kati ya hizi, na kuonyesha kwamba hatima na adhabu ya aina mbalimbali za ibada ya masanamu ni zile zile katika maisha haya na katika maisha ya Akhera.
The Qur’ān describes all these forms as polytheism or idolatry. It portrays scenes from the Day of Judgement which depict many of these and show that the destiny and punishment of different types of idolatry are the same in this life and in the life to come.
Washirikina wa Kiarabu wa zama za kale walikuwa wakifanya kila aina ya ibada ya sanamu. Waliamini kwamba baadhi ya viumbe vya Mungu vina nafasi katika mwenendo wa matukio na katika kuamua hatima, kupitia uombezi ambao unamlazimu Mungu. Viumbe hao walikuwa malaika.
The pagan Arabs used to practise all types of idolatry. They believed that some types of God’s creation have a say in the conduct of events and the determination of destinies, through intercession which is binding on God. These were the angels.
Wengine, kama majini, walidai kwamba walikuwa na uwezo wa kuwadhuru, iwe wakitenda kwa hiari yao wenyewe au wakiendeshwa na wachawi na wapiga ramli. Pia walinasibisha uwezo kwa roho za mababu zao. Masanamu yalikuwa alama za viumbe hawa wote. Waliwasingizia wapiga ramli uwezo wa kuzungumza na masanamu hayo, ambayo kisha yangetoa amri zao za kukataza au kuruhusu. Ukweli ni kwamba wapiga ramli wenyewe ndio washirika ambao waliwashirikisha na Mungu.
Others, like the jinn, they claimed, had the ability to harm them, whether they acted on their own initiative or were manipulated by sorcerers and fortune-tellers. They also assigned abilities to the spirits of their forefathers. Idols were symbols of all these creatures. They attributed to fortune-tellers the ability to talk to these idols which would then issue their decrees of prohibition or permissibility. The truth, then, was that the fortune-tellers themselves were the partners they associated with God.
Ibada ya masanamu ilifanyika kwa namna ya kuelekeza matendo ya kuabudu kwa masanamu hayo na kutoa sadaka kwao, ambazo kwa kweli zilikuwa zikiwafikia wenyewe watawa na waaguzi. Baadhi yao walikopa kutoka kwa Wajusi imani kwamba sayari zina mchango katika mwenendo wa matukio, na hivyo wakaelekeza ibada zao kwa sayari hizo. Pia walifanya aina ya tatu ya ushirikina kwa kujiwekea, kupitia watawa wao na watu mashuhuri, sheria ambazo Mungu haziridhii. Walikuwa wakidai kwamba sheria hizo ziliwakilisha sheria ya Mungu, kama vile baadhi ya watu wanavyofanya leo.
Idolatry was practised in the form of addressing worshipful rituals to those idols and presenting offerings to them, which actually went to the monks and fortune- tellers themselves. Some borrowed from the Persians the belief that planets have a say in the running of events and, therefore, they addressed their rituals to them. They also practised a third type of idolatry by enacting for themselves, through their monks and notables, laws of which God does not approve. They used to claim that these represented God’s law in the same way as some people do today.
Katika tukio hili la kukusanywa na kukabiliwa, washirikina wa aina zote wanahojiwa kuhusu washirika ambao wanamshirikisha nao Mwenyezi Mungu. Miungu hiyo mingine haionekani popote, wala haiwezi kuwanufaisha waabudu wake kwa lolote: "Siku tutakapowakusanya wote pamoja, kisha tutawaambia wale waliomshirikisha Mungu: 'Wako wapi sasa washirika wenu mliokuwa mkidai?'" (Aya ya 22). Karibu tunaweza kuliona tukio hilo kwa macho yetu: kukusanywa kwa viumbe vyote na swali ambalo hakuna jibu linalotolewa.
In this scene of gathering and confrontation, all types of idolaters are questioned about the partners they associate with God. These other deities are nowhere to be seen, nor can they avail their worshippers of anything: “One day We shall gather them all together, then We shall say to those who associate partners with God: ‘Where, now, are those partners which you have been claiming.’“ (Verse 22) We almost behold the scene with our own eyes: the gathering of all creatures and the question to which no answer is given.
Tukio hilo la kutisha lina athari yake: asili ya mwanadamu inaondolewa kila kitu kilichokuwa kimeitia upofu, na inatambua kwamba hakuwahi kuwepo washirika wa Mwenyezi Mungu. Watalazimika kukabiliana na mtihani wao na kuifanya haki idhihirike mbele ya kila mtu. Katika hali hiyo ya kutisha, hawatakuwa na hoja nyingine zaidi ya kusema: “Wallahi, Mola wetu, hatukuwahi kumshirikisha Yeye.” (Aya ya 23)
Wanapoitambua haki, wanaiacha kabisa zamani zao na kukiri Ubwana wa Mwenyezi Mungu peke yake. Wanakataa ushirikina wao wakati umeshachelewa. Kukiri kwao haki hakuwezi kuwaokoa, kwa kuwa wakati ni wa malipo au adhabu, si wa kutenda. Hawawezi kurejea uhaiani; badala yake wanakabiliwa na yale waliyokuwa wakiyafanya wakati wa maisha yao duniani. Mtume ﷺ anaambiwa ashangae hali yao, kwani Mwenyezi Mungu anasema kwamba walijidanganya wenyewe walipomshirikisha Mwenyezi Mungu, na Yeye hana washirika. Siku ya Hukumu, uongo wao unawaangusha, na hawana njia nyingine ila kukiri haki: “Angalia jinsi walivyojidanganya wenyewe, na jinsi walivyoachwa na yale waliyokuwa wakiyazua.” (Aya ya 24)
The awesome scene has its effect: human nature is rid of all that has blinded it and it realises that no partners with God have ever existed. They have to face up to their test and to make the truth appear before all. In that awesome situation, they will have no contention other than to say: “By God, our Lord, we have never associated partners with Him.” (Verse 23) As they realise the truth, they abandon their past in total and acknowledge the Lordship of God alone. They disown their idolatry when it is too late. Their acknowledgement of the truth cannot save them because it is time for reward or punishment, not for action. They cannot go back to life, rather they are faced with what they used to do during their life on earth. The Prophet is invited to wonder at their situation as God states that they have lied to themselves when they associated partners with God, for He has no partners. On the Day of Judgement, their falsehood fails them and they have no option but to acknowledge the truth: “Behold how they have lied to themselves and how they have been forsaken by whatever they have fabricated.” (Verse 24)
Huu ndio ufafanuzi ninaouona kuwa wenye mantiki zaidi kuhusu viapo vyao siku ya Kiyama, vilivyotolewa mbele ya Mwenyezi Mungu, kwamba hawakumshirikisha Yeye. Siku hiyo hawathubutu kusema uongo dhidi ya Mungu, wala hawawezi kuapa kwa uongo kwa makusudi. Siku hiyo, hawaifichi chochote kutoka kwa Mungu. Ni kwamba tu maumbile yao yanaiona kweli kama ilivyo, na uongo haubaki alama yoyote katika hisia zao. Kwa hiyo, ni mwaliko wa Mungu wa kushangazwa na uongo wao kwa nafsi zao wenyewe, ambao siku ya Kiyama hauachi alama yoyote katika akili zao wala hisia zao. Mungu ndiye anayejua vizuri zaidi maana ya maneno Yake. Hapa, tunawasilisha tu tafsiri inayowezekana.
This is the interpretation I find most logical concerning their oaths on the Day of Judgement, made in the presence of God, that they did not associate partners with Him. On that Day they dare not utter any falsehood against God and cannot make a false oath deliberately. On that Day, they hide nothing from God. It is simply that their nature sees the truth for what it is and falsehood leaves no trace whatsoever in their senses. Hence, the invitation by God to wonder at their lies to themselves which, on the Day of Judgement, leave no mark on their minds or senses. God knows best the meaning of His words. Here, we only present a possible interpretation.
Sura inaendelea kueleza jinsi baadhi ya makafiri wanavyoziba akili zao kwa ukaidi wanapolisikiliza Qur'ani. Wakiwa wameamua kuikataa kabisa, wanabishana na Nabii ﷺ wakidai kwamba Qur'ani si chochote ila hadithi za kale zilizosimuliwa na watu wa zamani.
The sūrah goes on to describe how some of the unbelievers stubbornly block their minds as they listen to the Qur’ān. Having resolved to reject it altogether, they argue with the Prophet alleging that the Qur’ān is nothing but fables told by the ancients.
Wao hugeuka mbali nayo na wanawakataza wengine kuisikiliza. Baada ya kueleza mwenendo wanaoufuata katika maisha haya, Qur’ani inaeleza hali yao ya kusikitisha wanapowekwa kusimama mbele ya moto wa Jahannamu, wakikabiliwa na kutisha kwa hatima yao, bila uwezo wowote na bila msaada. Jambo pekee wanaloweza kufanya ni kutamani kurudi uhaiani ili wabadilishe zile fikra na matendo yaliyowaongoza kwenye mwisho huu wa kutisha. Hata hivyo, matamanio yao yanakataliwa kuwa ni ya kipumbavu na ya kitoto.
They turn away from it and they forbid others to listen to it. Having depicted the attitude they adopt in this life, the Qur’ān describes their miserable state as they are made to stand before the fire of hell, facing the horror of their destiny, powerless, and without support. The only thing they can do is wish to go back to life in order to change those views and practices which led them to this horrible end. Their wishes, however, are rejected as petty and childish.
Baadhi yao wanakusikiliza. Lakini juu ya mioyo yao tumeweka vifuniko vinavyowazuia kufahamu wanayoyasema, na katika masikio yao kuna uziwi. Hata wakiona kila ishara, bado hawatoamini. Wanapokujia kugombana nawe, wale waliokufuru husema: "Haya si chochote ila ni hadithi za watu wa zamani." Wanawakataza wengine kuisikiliza, nao wenyewe wanajiepusha nayo mbali. Hawajiangamizi ila nafsi zao wenyewe, ingawa hawatambui. Laiti ungeliona watakaposimamishwa mbele ya Moto! Watasema: "Laiti tungerudishwa! Hapo hatutazikanusha ishara za Mola wetu, nasi tutakuwa miongoni mwa waumini." Hakika yale waliyokuwa wakiyaficha huko nyuma yatawadhihirikia; na hata wangerudishwa uhai, wangerudia yale waliyokatazwa. Hakika wao ni waongo.
“Some of them listen to you. But over their hearts We have laid veils which prevent them from understanding what you say, and into their ears, deafness. Were they to see every sign, they would still not believe in it. When they come to you to contend with you, the unbelievers say: “This is nothing but fables of the ancients.” They forbid [others] to listen to it and go far away from it. They ruin none but themselves, though they do not perceive it. If you could but see them when they will be made to stand before the Fire! They will say: “Would that we could return! Then we would not deny our Lord’s revelations, but would be among the believers”. Indeed, that which in the past they used to conceal will manifest itself to them; and if they were to return to life they would go back to that which they have been forbidden. They are indeed liars.
Hapa, tuna matukio mawili yanayotofautiana: la kwanza, la maisha haya, linaonyeshwa kwa kukataa kwa ukaidi, huku la pili, la Akhera, ni hali ya majuto makubwa.
Here, we have two contrasting scenes: the one in this life is characterized by stubborn rejection, while the other, in the hereafter, is a situation of profound regret.
Zimeelezwa kwa namna ambayo inalenga kusaidia kuamsha maumbile ya mwanadamu ambayo yameachwa yakiwa na kutu kwa muda mrefu. Ikiwa tu maumbile ya mwanadamu yangefungua moyo wake kwa Qur’ani na kutafakari ujumbe wake, yangepata nafasi ya kuokolewa na hatima ya kutisha.
They are portrayed in such a way so as to help awaken human nature that has been left to rust for a long time. If only human nature would open up to the Qur’ān and reflect on its message, it would gain the chance to be spared a fearful destiny.
"Baadhi yao hukusikiliza wewe. Lakini juu ya nyoyo zao tumeweka mapazia yanayowazuia kuelewa unachosema, na masikioni mwao uziwi. Lau wangeona kila ishara, bado wasingeiamini."
Hii ni maelezo ya aina fulani ya watu wanaosikiliza lakini hawaelewi, kana kwamba hawana akili za kuwasaidia kufahamu, wala masikio ya kuwasaidia kusikia. Aina hii ya watu inaweza kuwepo wakati wowote na mahali popote. Kusikiliza kwao kwa kile kinachosemwa hakuna athari yoyote kabisa. Masikio yao hayafanyi kazi, na ufahamu wao umefungwa, hivyo maana ya kile wanachosikia haiingii akilini mwao.
“Some of them listen to you. But over their hearts We have laid veils which prevent them from understanding what you say, and into their ears, deafness. Were they to see every sign, they would still not believe in it.” (Verse 25) This is a description of a particular type of people who listen but do not understand as if they do not have minds to help them comprehend, or ears to help them hear. This type of person may exist any time, anywhere. Their listening to what is being said has no effect whatsoever. Their ears do not function and their comprehension is sealed, so that the meaning of what they hear does not register with them.
"Hata wakiona kila ishara, bado hawatayaamini. Wanapokujia kukubishania, wale waliokufuru husema: Hii si chochote ila ni hadithi za watu wa kale." (Aya ya 25)
“Were they to see every sign, they would still not believe in it. When they come to you to contend with you, the unbelievers say: This is nothing but fables of the ancients.” (Verse 25)
Macho yao yamefumbuka, lakini hawaonekani kuona, au wanachokiona hakiwafikishii ujumbe wowote akilini mwao.
Their eyes are open, but they do not seem to see, or what they see delivers no message to their minds.
Je, imewapata nini basi? Ni nini kinachowazuia kujibu ilhali wana masikio, macho, na akili? Mwenyezi Mungu anatuambia: "Na tumeweka juu ya nyoyo zao vifuniko vinavyowazuia kuelewa hayo, na masikioni mwao kuna uziwi. Hata wangeona kila ishara, bado wasingeamini." (Aya 25) Ni Mungu aliyetaka uwezo wao wa kufahamu usiweze kuukamata ukweli, na kusikia kwao kusifanye kazi. Basi tunapaswa kujaribu kuelewa hekima iliyo nyuma ya mapenzi ya Mungu.
What has happened to them, then? What prevents them from responding when they have ears, eyes, and minds? God tells us: “Over their hearts We have laid veils which prevent them from understanding what you say, and into their ears, deafness. Were they to see every sign, they would still not believe in it.” (Verse 25) It is God who has willed that their faculty of comprehension remains unable to grasp the truth and that their hearing does not function. We should try, then, to understand the wisdom behind God’s will.
Mungu, utukufu wake hauna mipaka, anasema: “Wale wanaojitahidi kwa ajili ya Sisi, bila shaka Tutawaongoza kwenye njia zetu.” (29: 69) Pia anasema: “Naapa kwa Nafsi na jinsi alivyoiumba kwa usawa, kisha akaijulisha uovu wake na uchamungu wake. Hakika amefaulu aliyeitakasa, na amekhasirika aliyeiharibu.” (91: 7-10) Ni mapenzi ya Mungu kwamba awaongoze wale wanaojitahidi kufuata uongozi wake, na kwamba yeyote anayejitakasa nafsi yake na uovu atafanikiwa. Watu hao hawajatafuta uongozi wala hawajajaribu kutumia maumbile yao ya asili ya kuitikia. Haya ndiyo mambo mawili watu wanayopaswa kufanya ili Mungu awaongoze na awasaidie kutoa majibu sahihi. Walianza kwa kuzima maumbile yao, na matokeo yake Mungu ameweka pazia kati yao na uongozi wake. Basi ni mapenzi ya Mungu kwamba watu wabebe matokeo ya mwanzo wa mtazamo wao na vitendo vyao. Kila jambo hutokea kwa mapenzi ya Mungu. Ni mapenzi yake kuwaongoza wanaotafuta uongozi na kuwapa mafanikio wanaojitahidi kujitakasa. Pia ni mapenzi yake kuweka mapazia juu ya nyoyo na akili za wale wanaogeuka mbali na ujumbe wake, na kuwafanya viziwi na wasioitikia ishara wanazoziona. Wale wanaojaribu kuweka lawama kwa dhambi zao na kukataa kwao juu ya mapenzi ya Mungu hakika wanadai uongo. Mungu anawakabili na ukweli anapoyasimulia na kuyadhihaki madai yao: “Wale wanaomshirikisha Mungu wanasema: ‘Lau Mungu angetaka, sisi wala baba zetu wa kale tusingeabudu kitu chochote isipokuwa Yeye, wala tusingeharamisha chochote bila amri kutoka Kwake.’ Waliokuwa kabla yao walisema hivyo hivyo. Je, Mitume wana wajibu wowote isipokuwa kufikisha ujumbe waziwazi? Hakika Tumemtuma Mtume katika kila umma, [akisema kwao]: ‘Mwabuduni Mungu na jiepusheni na Shetani.’ Miongoni mwao kuna ambao Mungu aliwaneemesha kwa uongozi wake, na kuna ambao upotevu uliwastahikia.” "Basi zungukeni katika ardhi mkaone ilikuwa nini mwisho wa wale waliokadhibisha haki." (16: 35-6) Ni wazi kutokana na aya hizi kwamba Mwenyezi Mungu anakataa madai yao: ilikuwa ni lazima wangeangukia katika upotevu mkubwa baada ya kupewa maonyo ya kutosha ya kurekebisha mwenendo wao.
God, limitless is He in His glory, says: “Those who strive hard for Our cause, We shall most certainly guide onto paths that lead to Us.” (29: 69) He also says: “By the Soul and its moulding, and inspiration with wickedness and piety. Successful is the one who keeps it pure and ruined is the one who corrupts it.” (91: 7-10) It is God’s will that He guides those who strive to follow His guidance, and that anyone who purges his soul from corruption will be successful. Those people have neither sought guidance nor tried to make use of their natural responses. These are the two things people need to do to ensure that God will guide them and help them give the proper responses. They started by knocking their nature out of action and, in consequence, God has placed a veil between them and His guidance. It is God’s will, then, that people should bear the consequences of their initial attitude and action. Everything occurs according to God’s will. It is His will to guide those who seek guidance and to grant success to those who work to purify themselves. It is also His will to place veils over the hearts and minds of those who turn away from His message and to make them deaf and unresponsive to the signs they see. Those who try to put the blame for their sins and their disbelief on God’s will surely make a fraudulent claim. God confronts them with the truth as He reports and derides their claims: “Those who associate partners with God say, ‘Had God so wished, neither we nor our forefathers would have worshipped any other than Him, nor would we have declared anything forbidden without a commandment from Him.’ Those before them said the same. Do the Messengers have to do anything other than to clearly deliver the Message? Indeed, We have raised a Messenger in every community, [who said to them]: ‘Worship God and shun the Evil One.’ Among them were some whom God graced with His guidance, while others were inevitably doomed by their error. Go, then, about the earth and observe what was the end of those who gave the lie to the truth.” (16: 35-6) It is clear from these verses that God rejects their claims: it was inevitable that they should fall prey to grievous error after they had been given sufficient warnings to mend their ways.
Watu wamekuwa wakiibua maswali kuhusu kadari (qadar), kulazimishwa, hiari ya binadamu, mapenzi ya mwanadamu, na mada nyinginezo za aina hiyo. Wameyageuza mambo haya kuwa mjadala wa kitaaluma ambao wanauchambua kwa kutegemea dhana zao wenyewe. Mwelekeo wao huu unapingana na maelezo rahisi na ya moja kwa moja ya Qur'ani kuhusu maswali haya. Qur'ani inasema kwamba kila kitu hutokea kwa mapenzi ya Mungu, kwamba mwanadamu huchagua njia anayoifuata, na kwamba uchaguzi wake ni sehemu ya maumbile yake, aliyopewa na Mungu. Mwelekeo anaouchagua utasababisha matokeo fulani katika maisha haya na katika maisha ya Akhera.
People have often raised questions about predestination, compulsion and free choice, man’s will, etc. They have made of these topics an academic debate which they tackle on the basis of their own assumptions. Their approach is contrary to the simple and straightforward Qur’ānic exposition of these questions. The Qur’ān states that everything takes place by God’s will, and that man chooses the line he follows and that his choice is part of his nature, endowed to him by God. The direction he chooses to follow will entail certain consequences in this life and in the life to come.
Matokeo haya ni sehemu ya mapenzi ya Mwenyezi Mungu. Hivyo basi, nguvu ya mwisho nyuma ya kila kitu ni mapenzi ya Mwenyezi Mungu, ambayo huamua matokeo ya uhuru wa kuchagua ambao Mwenyezi Mungu amempa mwanadamu. Chochote kinachozidi kauli hii rahisi ni cha uongo.
These consequences are part of God’s will. Hence, the ultimate power behind everything is God’s will which dictates the consequences of the freedom of choice God has given to man. Anything that goes beyond this simple statement is false.
Ishara zote za ukweli na viashiria vya njia sahihi na vya imani vilionyeshwa mbele ya washirikina. Qur'ani ilirudia kuwavutia kwenye ishara na dalili nyingi zisizohesabika ambazo wao wanazitambua ndani yao wenyewe na katika ulimwengu unaowazunguka. Lau wangefikiri kwa uwazi juu ya hizi tu, wangeamka kwenye ukweli na kuuitikia. Lakini hawakufanya juhudi yoyote kupokea uongofu. Badala yake, walizificha tabia zao za asili, na matokeo yake, Mwenyezi Mungu aliweka pazia kati yao na uongofu sahihi. Hawakumwendea Mtume ﷺ wakiwa na nyoyo, masikio na macho wazi ili kusikiliza, kuona na kutafakari. Walikwenda kubishana na kugombana: "Wanapokujia kukugombeza, makafiri husema:
All indicators to the truth and pointers to the right way and to faith were displayed in front of the idolaters. The Qur’ān repeatedly drew their attention to countless signs and indications which they recognise within themselves and in the world around them. Had they only thought objectively about these, they would have awakened to the truth and responded to it. But they have made no effort to receive guidance. On the contrary, they suppressed their own nature, and in consequence, God placed a veil between them and proper guidance. They did not go to the Prophet with open hearts, ears and eyes in order to listen, see and reflect. They went to argue and dispute: “When they come to you to contend with you, the unbelievers say:
"Hii si chochote zaidi ya hadithi za watu wa kale."" (Aya ya 25)
‘This is nothing but fables of the ancients.’“ (Verse 25)
Walikuwa wakijua vyema kwamba Qur'ani haifanani kabisa na hadithi za kubuni au visa vya kizushi vinavyozungumzia matukio ya kimiujiza yanayowapata mashujaa na miungu, ambavyo ni sehemu ya imani za jamii zinazoabudu sanamu. Katika jitihada zao za kuhalalisha kukataa kwao ujumbe wa Nabii Muhammad ﷺ, walitoa hoja za uongo za kila aina. Kwa kuwa Qur'ani aliyoisoma Nabii ﷺ mbele yao ina visa vya manabii waliotangulia na umma zao, pamoja na hatima ya wale ambao, zamani, walikanusha ujumbe wa Mungu, washirikina walidai kwamba Qur'ani si chochote zaidi ya hadithi za wazee wa kale. Ni dai lisilo na msingi, lililojengwa juu ya hoja dhaifu kabisa.
They were well aware that the Qur’ān bears no resemblance to such fables or legends which speak of supernatural events that happen to heroes and deities and which constitute a part of the beliefs of idolatrous communities. In their attempts to justify their rejection of the message of Prophet Muĥammad (peace be upon him), they give all types of false arguments. Since the Qur’ān recited to them by the Prophet contains stories about former prophets and their nations, as well as the fate of those who, in the past, denied God’s messages, the unbelievers claimed that the Qur’ān was no more than the fables of the ancients. What a futile claim based on the least convincing of arguments.