Hii ni sehemu ya pili ya utangulizi wa sura, ikifuatia ile ya kwanza iliyozungumzia ukweli wa kuwepo kwa Mungu kama unavyodhihirika katika uumbaji wa mbingu na ardhi, na katika kuumbwa kwa giza na nuru. Ukweli huo pia unadhihirika katika uumbaji wa binadamu kutokana na udongo huu huu wa ardhi, katika kuamua muda wa maisha yake ya kwanza yanayoishia kwa kifo, huku akificha wakati mwingine uliowekwa kwa ajili ya kufufuliwa, na katika ujuzi kamili wa Mungu juu ya yale ambayo watu wanaweza kuyafanya na wameyafanya, hadharani na faraghani.

This is the second opening passage of the sūrah, following the first that spoke of the truth of God’s existence as it is reflected in the creation of the heavens and the earth and the origination of darkness and light. It is further reflected in the creation of man from the very substance of this earth, determining the term of his first life that ends in death while keeping secret another time fixed for resurrection, and in God’s full knowledge of what people may do and have done both in public and in private.

Kuwepo kwa Mungu Mwenyezi ni kwa pekee, tofauti na kuwepo kwa kitu kingine chochote, kwa sababu hakuna muumbaji mwingine isipokuwa Mungu. Ni jambo lililo wazi na lenye nguvu kiasi kwamba kulikataa, licha ya ishara kuu zote zinazoshuhudia kuwepo kwake, ni dhambi kubwa isiyo na udhuru.

This existence of the Divine Being is unique, unlike any other existence, because there is no creator other than God. It is so clear and overpowering that to deny it, in spite of all the great signs testifying to it, is an unjustifiable enormity.

Wakati sūrah inapoonyesha mwelekeo wa makafiri wanaopinga ujumbe wa Kiislamu mbele ya uwepo wa wazi na wenye nguvu kiasi hicho, mwelekeo wao unaonekana wa kipekee usiotetekeka. Hivyo, Qur'ani inashinda raundi hii ya kwanza, ikipata ushindi wake katika kina cha maumbile ya watu, licha ya kukataliwa kwao kwa wazi na kwa ukaidi.

When the sūrah portrays the attitude of the unbelievers who oppose the Islamic message in the face of such undeniable and overpowering existence, their attitude appears singularly insupportable. Thus, the Qur’ān wins this first round, scoring its win in the depth of people’s nature, despite their apparent and stubborn rejection.

Sura hii inaonyesha ukaidi huu usio na sababu, ikitoa, kwa upande mmoja, onyo kali, na kwa upande mwingine, ukumbusho wa hatima ya waliokataa kabla yao.

This passage of the sūrah portrays this unreasonable stubbornness, issuing on the one hand a stern warning and on the other a reminder of the fate of earlier rejecters.

Onyo hilo limejumuisha mguso mbalimbali lakini wenye athari kubwa, ambayo yanafuata ule msukumo wa awali unaotikisa nyoyo za watu mwanzoni mwa sūrah.

Kila wakati ujumbe unapowajia kutoka kwa Mola wao, (wale wasioamini) huugeuzia mgongo. Hivyo wameukanusha ukweli sasa kwa kuwa umewajia. Hivi karibuni, watapata habari kamili kuhusu yale waliyokuwa wakiyafanyia dhihaka. Je, hawaoni ni kizazi ngapi tuliviangamiza kabla yao — watu ambao tuliwapa nguvu zaidi duniani kuliko tulivyowapa ninyi, na ambao tuliwateremshia maji mengi kutoka mbinguni, na kuifanya mito itiririke chini ya miguu yao? Hata hivyo, tuliwaangamiza kwa dhambi zao, na tukaleta kizazi kingine mahali pao.

Whenever a revelation comes to them from their Lord, they [who are unbelievers] turn their back upon it. Thus they have denied the truth now that it has come to them. In time, they shall have full information about that which they used to deride. Do they not see how many a generation We have destroyed before them — people whom We had made more powerful in the land than We have made you, and for whom We sent down abundant water from the sky, and made rivers flow at their feet? Yet We destroyed them for their sins, and raised up another generation in their place. (Verses 4-6)

Ni wazi kwamba kuigeuzia kisogo haki ni msimamo wa ukaidi unaoshikiliwa na makafiri, na hili linatokea licha ya ushahidi wote unaoonyesha kosa lao. Hawakosi ishara na viashiria vinavyowaongoza watu kwenye imani, wala hawakosi ushahidi wa kuthibitisha ukweli wa ujumbe na uaminifu wa kweli wa Mtume anayeufikisha, wala hawakosi ushahidi wa uungu. Haya ndiyo mambo ya msingi ambayo wanaitwa kuyakubali. Wanachokosa ni nia ya kujibu ushahidi wazi, kushinda ukaidi usio wa kimantiki na kutafakari haki inayowasilishwa kwao: “Kila inapowajia wahyi kutoka kwa Mola wao, [wale walio makafiri] huugeuzia kisogo.” (Aya ya 4) Ukaidi wa makusudi wa namna hii dhidi ya kila ushahidi na ishara zilizo wazi unahitaji tishio la adhabu kali ili kuwatikisha kutoka kwenye msimamo wao, kuondoa vizuizi vya kiburi chao na kuamsha tena mwitikio wao wa asili: “Basi wamekanusha haki sasa ilipowajia. Hivi karibuni watapata habari kamili ya yale waliyokuwa wakiyafanyia mzaha.” (Aya ya 5)

It is clear that turning away from the truth is an obstinate position taken by the unbelievers, and this in the face of all the evidence pointing to its error. They do not lack signs and pointers which guide people to faith, nor do they lack evidence to prove the truth of the message and the genuine honesty of the Messenger conveying it, nor do they lack evidence of Godhead. These are the basic concepts they are called upon to accept. All they lack is the will to respond to clear evidence, overcome irrational stubbornness and reflect on the truth presented to them: “Whenever a revelation comes to them from their Lord, they [who are unbelievers] turn their back upon it.” (Verse 4) Such deliberate obstinacy against all evidence and clear signs needs the threat of severe punishment to jolt them out of their attitude, remove the barriers of their conceit and reawaken their natural responses: “Thus they have denied the truth now that it has come to them. In time, they shall have full information about that which they used to deride.” (Verse 5)

Sūrah hii inaendelea kueleza asili ya kukataa kwa ukaidi, ikitubainishia aina ya watu wa ajabu sana ambao tunakutana nao katika kila zama na kila jamii.

The sūrah goes on to describe the nature of obstinate rejection, delineating for us a very strange type of people whom we meet in every age and every community.

Hawa ni watu wanaokataa jambo lililo wazi sana na lisilopingika. Qur-ani inawaelezea watu wa aina hii kwa mtindo wake usioweza kuigwa, ikitumia maneno machache tu kuwaweka hai mbele ya macho yetu: "Hata kama Tungekuteremshia kitabu kilichoandikwa katika karatasi, nao wakakigusa kwa mikono yao wenyewe, hakika wale waliokufuru bado wangesema: 'Hiki si chochote isipokuwa uchawi ulio wazi'." (Aya ya 7)

These are people who deny what is so clear and undeniable. The Qur’ān depicts this type of people in its own inimitable style, using only a few words to bring it to life in front of our eyes: “Even if We had sent down to you a book written on paper, and they had touched it with their own hands, surely the unbelievers would still say: ‘This is nothing but plain sorcery’.” (Verse 7)

Kinachowafanya waache ufunuo wa Mungu si ukosefu wa ushahidi wenye nguvu na wa wazi wa ukweli wake. Wao ni wakaidi tu bila sababu za kueleweka.

What causes them to turn away from God’s revelations is not the lack of strong and clear evidence of their truthfulness. They are only being unreasonably stubborn.

Msimamo wao wa kukataa umeshikiliwa kwa uthabiti mkubwa kana kwamba ni suala la kanuni. Mtazamo kama huu hauruhusu kuzingatia ushahidi wowote au hoja yoyote. Lau Mwenyezi Mungu angeliteremsha Qur’ani kwa Mtume wake kwa njia nyingine isiyo wahyi, ambayo hawawezi kuiona, na kuiweka kwenye karatasi wanayoweza kuihisi na kuiona, na wakaigusa karatasi hiyo kwa mikono yao wenyewe, bado wangekataa ushahidi wa mikono yao na macho yao wenyewe.

Their denial is firmly held as though it was a matter of principle. Such an attitude allows no consideration of any evidence or proof. Had God chosen to send down the Qur’ān to His Messenger by means other than revelation, which they cannot see, and put it on paper which they can feel and see, and had they touched this paper with their own hands, they would still reject the evidence of their own hands and eyes.

Wangesema kwa msisitizo: “Huu si chochote isipokuwa uchawi ulio wazi.” (Aya ya 7)

They would emphatically claim: “This is nothing but plain sorcery.” (Verse 7)

Hii ni picha ya tabia ya kudharauliwa sana, ambayo inaamsha uadui mkubwa. Kwa tabia ya namna hii hakuna nafasi ya mjadala wala majadiliano ya kielimu.

Suala la pili lilikuwa kwamba Waarabu walikuwa wakijua kuhusu malaika, nao waliomba Mwenyezi Mungu ashushe malaika ili amsaidie Mtume Wake na athibitishe ukweli wa ujumbe wake. Hata hivyo, hawakujua chochote kuhusu asili ya aina hii ya kiumbe, yaani

The second issue was that the Arabs knew about the angels and requested that God should send down an angel to support His Messenger and confirm the truth of his message. They knew nothing, however, of the nature of this type of creation, i.e.

malaika, ambao ujuzi wao unajulikana kwa Mwenyezi Mungu pekee. Kwa hiyo, walijitungia dhana zao wenyewe za kiholela kuhusu viumbe hawa, pamoja na aina ya uhusiano uliokuwepo kati yao na Mola wao Mlezi kwa upande mmoja, na kati yao na ardhi pamoja na wakazi wake kwa upande mwingine. Qur’ani inataja dhana potofu za Waarabu kuhusu malaika na hadithi za mataifa ya kipagani. Inaonyesha makosa yao, ili kila atakayeongozwa kukubali imani ya Kiislamu abadilishe dhana zake kuhusu ulimwengu na viumbe vyake.

the angels, which is known only to God. Hence, they formulated their own arbitrary conceptions of these creatures and the sort of relationship which existed between them and their Lord on the one hand, and with the earth and its inhabitants on the other. The Qur’ān refers to the Arabian misconceptions about the angels and the legends of pagan nations. It points out their errors so that anyone who is guided to accept the Islamic faith will revise their concepts about the universe and its creatures.

Hivyo basi, Uislamu unatoa njia ya kuweka akili ya mwanadamu, hisia zake, moyo wake na dhamiri yake katika mwelekeo sahihi, na kurekebisha hali zote mbili na desturi zake. Mojawapo ya dhana potofu za Waarabu, ambayo Qur'ani inaeleza kuwa iliundwa katika zama zao za kabla ya Uislamu, ilikuwa imani yao kwamba malaika ni binti za Mwenyezi Mungu. Ametakasika na utukufu wake, na yuko juu kabisa juu ya chochote ambacho watu wanaweza kumnasibishia! Kwa hiyo, waliamini kwamba malaika wanaweza kumwombea Mungu, na maombezi yao hayakuwahi kukataliwa. Inadhaniwa kwamba baadhi ya masanamu muhimu zaidi yalikuwa alama za malaika.

As such, Islam provides a method to set man’s reason, feelings, heart and conscience on the right course and to rectify both situations and practices. One of the Arabs’ ill- conceived concepts, identified in the Qur’ān as having been formulated in their pre- Islamic days, was their belief that the angels were God’s daughters. Limitless is He in His glory and sublimely exalted above anything that people may ascribe to Him! As such, they believed angels were able to intercede with God and their intercession was never refused. It is thought that some of the more important idols were symbols of angels.

Qur'ani inakanusha mara kadhaa dhana potofu la kwanza ambalo Waarabu walikuwa nalo.

Suala la tatu linaloibuliwa katika aya hizi ni la asili ya falsafa ya Kiislamu, hasa kuhusu ulimwengu tunaouona kila upande na ulimwengu ulio nje ya uwezo wetu wa kuona. Uislamu unawafundisha wafuasi wake kuunda uelewa maalum wa ulimwengu huu na mtazamo sahihi kuelekea huo. Mojawapo ni ulimwengu wa malaika, ambao tunawaamini. Kuamini malaika ni sehemu muhimu ya imani ya Kiislamu, inayomlazimu kila Muislamu kuamini kwa Mungu, malaika Wake, vitabu Vyake, Mitume Wake, Siku ya Mwisho na qadar. Kuamini ulimwengu usioonekana ni mabadiliko makubwa katika maisha ya mwanadamu, kwani humsaidia kujikomboa kutoka katika maisha yake ya kimwili yenye mipaka na finyu, na kutambua kuwepo kwa ulimwengu mwingine zaidi ya huo.

The third issue raised in these verses is that of the nature of Islamic philosophy, particularly with regard to the world we see all around us and the worlds which lay beyond our perception. Islam teaches its followers to formulate a particular understanding of these worlds and a proper approach to them. One of these is the world of angels in whom we believe. Believing in the angels is an essential component of Islamic faith which requires every Muslim to believe in God, His angels, books, messengers, the Last Day and destiny, believe in an imperceptible world represents a great departure in man’s life, helping him to break out of his limited and narrow physical existence and to perceive the existence of a world beyond.

Kwa hiyo, mwanadamu hakufungwa katika ulimwengu finyu wa mtazamo wa kimwili. Kwa kweli, kuweka kikomo kama hicho ni kurudisha nyuma mtazamo wa binadamu. Hili linatetewa na baadhi ya mafundisho ya kimaada yanayojidai kuwa ya kimaendeleo. Mjadala kamili zaidi wa somo hili utafuata baadaye, tutakapotoa maelezo juu ya Aya ya 59 ya sura hii. Hapa, tutazungumzia tu malaika ambao ni sehemu ya ulimwengu uliopo zaidi ya hisi zetu za kibinadamu.

Thus, man is not limited to the narrow world of physical perception. Indeed, to impose such a limitation is to force human perception backwards. This is advocated by some materialistic doctrines which claim to be progressive. Fuller treatment of this subject follows later on, when we comment on Verse 59 of this sūrah. Here, we limit our discussion to the angels who are part of the world which lies beyond our human senses.

Qur'ān inatuambia kuhusu baadhi ya sifa na tabia za malaika. Hizi zinatosha kwetu kuunda dhana sahihi juu yao na juu ya uhusiano wetu nao. Wao ni kiumbe miongoni mwa viumbe vya Mungu ambao wanajisalimisha kikamilifu kwa Mungu na kumtii Yeye wakati wote bila kusita. Wako karibu na Mungu ingawa hatujui ni aina gani ya ukaribu unaokusudiwa hapa. "Wanasema: 'Mwingi wa Rehema amejichukulia mwana!' Utakasifu ni Wake! Hapana; bali ni waja Wake walioheshimiwa. Hawasemi mpaka Yeye asemapo, nao hutenda kwa amri Yake. Anajua yaliyo mbele yao na yaliyo nyuma yao. Hawaombei msamaha ila kwa wale ambao Yeye amekwisha wapa radhi Yake njema, nao wenyewe wanamcha kwa unyenyekevu." () "Walio pamoja Naye hawajivuni kumwabudu, wala hawachoki nako. Wanatakasa utukufu Wake usio na kikomo usiku na mchana, bila kukoma." ()

kwa namna inayowatesa na kuwadhalilisha makafiri.

manner which afflicts and humiliates the unbelievers.

Malaika pia wamekuwa na uhusiano na wanadamu tangu kuumbwa kwa Adam, mwanadamu wa kwanza. Uhusiano huu unaendelea katika maisha yote hadi Akhera.

The angels have also had a relationship with human beings ever since the creation of Adam, the first man. This relationship extends throughout life until the hereafter.

Marejeo ya uhusiano huu yamejaa katika Qur'ān.

References to this relationship abound in the Qur’ān.

Kuna, basi, upeo mpana ambamo maisha ya mwanadamu yameunganishwa na maisha ya jamii kuu ya malaika. Hili linatoa mtazamo na uelewa mpana zaidi wa ulimwengu huu, na linamwezesha mwanadamu kuhisi uwepo wake, matendo yake na athari zake katika ulimwengu mpana zaidi. Kwa njia hii, yale tunayoshuhudia katika dunia yetu yanahusiana kwa karibu na ulimwengu mwingine na yaliyo zaidi yake.

There is, then, a wide expanse in which human life is linked to the life of the supreme society of angels. It provides a broader vision and understanding of this universe and enables man to feel his existence, his actions and reactions in a much wider world. In this way what we witness in our world is closely related to the world and beyond.

Wale wanaotaka kumnyang'anya mwanadamu dunia hii, pamoja na upana wa ulimwengu uliopo zaidi ya ufahamu wetu wa kibinadamu, hawana chochote isipokuwa uovu tu kwa ajili yake. Wanataka kumfungia mwanadamu katika ulimwengu finyu wa kimaada, hivyo kumlazimisha kuingia katika ulimwengu wa wanyama.

Those who wish to deprive man of this world, and of the expanse of the realm that lies beyond our human perception, have nothing but evil in store. They want to confine man to the narrow, material world, thus forcing him into the animal world.

Mungu amempa mwanadamu uwezo wa kufikiri na kutambua, unaomwezesha kuelewa yale ambayo hakuna mnyama awezaye kuyaelewa, na kumwezesha kuishi katika ulimwengu mpana wa maarifa na hisia, akimpa uwezo wa kuutazama ulimwengu huu kwa moyo wake na akili yake, na kumsaidia kujitakasa anapoelekea kwenye nuru hii inayoenea.

God has given man the ability of conception, which enables him to understand what no animal can understand, allowing him to live in a wider realm of knowledge and feeling, giving him the facility to look at this world through his heart and mind, and helping him to purify himself as he moves towards this spreading light.

Sura hii inamalizia kwa kutaja kilichowapata wale waliowadhihaki mitume wa Mwenyezi Mungu. Wale wanaokataa imani mpya wanaitwa wafikirie hatima ya waliotangulia kabla yao. Wanaambiwa wasafiri duniani kote ili waone kwa macho yao hatima ya makafiri wa zamani, kwa sababu hilo linawaonyesha sheria ya Mungu isiyoshindwa kamwe: "Hakika mitume wengine walidhihakiwa kabla ya wakati wako, lakini wale waliowadhihaki hatimaye walizidiwa na kile walichokuwa wakikidhihaki." (Aya ya 10)

This passage concludes with a reference to what happened to those who derided God’s messengers. The new rejecters of the faith are called upon to reflect on the fate of those who preceded them. They are told to travel all over the earth to see for themselves the fate of earlier unbelievers, because that tells them of God’s law which never fails: “Indeed other messengers have been derided before your time, but those who scoffed at them were eventually overwhelmed by the very thing they have derided.” (Verse 10)

Baada ya kuonyesha kwamba msimamo wao ni kukataa kwa ukaidi na mapendekezo yao ni dalili ya ujinga mtupu, na baada ya kubainisha kwamba Mungu kutotekeleza mapendekezo yao ni sehemu ya rehema na uvumilivu Wake, sura hii inataja jinsi mitume waliotangulia walivyotendewa. Kutajwa huku kuna madhumuni mawili. Kwanza, kunampa faraja Mtume ﷺ ambaye alikuwa akikabiliwa na kukataa kwao kwa ukaidi ukweli. Kunamhakikishia kwamba Mungu hakika atawaadhibu wale wanaowadhihaki na kuwafanyia dhihaka mitume Wake. Kunamwambia kwamba kukataa kwa namna hii si jambo geni.

Having shown their attitude as stubborn rejection and their suggestions as marks of total ignorance, and having established that God’s refusal to act on their suggestions is an aspect of His mercy and forbearance, the surah refers to the treatment received by earlier messengers. Such reference has a dual purpose. It firstly provides some solace to the Prophet who was at the receiving end of their obstinate rejection of the truth. It reassures him that God will certainly punish those who deride and scoff at His messengers. It tells him that such rejection is not a new phenomenon.

Wajumbe waliotangulia walipokea matibabu kama hayo kutoka kwa watu wao, lakini wale waliowadhihaki walikuwa karibu kuteswa na adhabu ya Mungu. Ushindi wa mwisho ni wa Haki.

Earlier messengers received similar treatment from their peoples, but those who scoffed at them were soon to suffer God’s punishment. Ultimate victory belongs to the Truth.

Pili, inawakumbusha Waarabu waliokataa ujumbe wa Mtume kuhusu hatima ya watu waliowatangulia. Hatima kama hiyo inawangojea ikiwa wataendelea kudhihaki na kukataa. Adhabu ya Mwenyezi Mungu iliwaangamiza vizazi vilivyotangulia ambavyo vilikuwa na nguvu zaidi na vilikuwa na utajiri mkubwa zaidi. Kwa hiyo, kumbukumbu hii inautikisa mioyo yao kwa nguvu.