Katika awamu hii mpya, anwani inatolewa kwa Mtume ﷺ. Inaanza kwa Mwenyezi Mungu, Mtukufu ametakasika, akimfariji na kumtuliza moyo.

In this new round or wave, an address is made to the Prophet (peace be upon him). It begins with God, limitless is He in His glory, consoling and comforting him.

Yeye, mkweli na mwaminifu, alisikitishwa sana na tuhuma za uongo ambazo zilimwekwa mlangoni pake. Hapa, anaambiwa na Mola wake kwamba hawakuwahi kumwona kuwa mwongo, bali walitumia hili kama hila ya kuendeleza ukaidi wao wa kukataa ishara za Mungu na kukataa imani. Pia anafarijiwa kwa habari kwamba Mitume wa Mungu waliotangulia nao walishtakiwa kwa uongo kwa namna hiyo na kufanyiwa matusi, na kwamba walivumilia yote hayo kwa subira. Hatimaye, walipewa msaada wa Mungu wa kushinda, kwa mujibu wa sheria thabiti ambazo Yeye ameziweka kufanya kazi. Faraja na kutuliza moyo vinapomalizika, hotuba inadhihirisha ukweli wa msingi kuhusu ujumbe wa Mungu. Unasonga kwa mapenzi ya Mungu na sheria Zake. Wale wanaounadi hawana jukumu nao isipokuwa kuufikisha kwa watu na kuufafanua. Zaidi ya hayo, ni Mungu anayeamua kitakachotokea kwake. Hivyo, wanaounadi, pamoja na Nabii ﷺ mwenyewe, hawana la kuamua isipokuwa kuendelea na kazi yao, bila kuharakisha mwenendo wake wala kumpendekezea Mungu chochote. Hawapaswi kuzingatia mapendekezo ya watu kuhusu mkakati wake, dalili zinazoweza kutolewa za ukweli wake, wala miujiza inayotakiwa kuthibitisha. Jambo ni kwamba wale walio hai na wenye uwezo wa kusikia wataitikia. Kwa upande mwingine, wale ambao nyoyo zao zimekufa hawataitikia. Uamuzi wa mwisho ni wa Mungu: Yeye anaweza kuwapa watu uhai au kuwaacha wamekufa mpaka watakaporejea Kwake siku ya Hukumu.

He, honest and truthful, was particularly distressed ‘ at the charges of falsehood that were laid at his door. Here, he is told by his Lord that they never thought him a liar, but used this as a ploy to maintain their stubborn denial of God’s signs and their rejection of the faith. He is also comforted with the information that earlier messengers of God were similarly accused of falsehood and subjected to abuse, and that they endured all this with patience. Eventually, they were given God’s help to triumph, in accordance with the consistent laws He has set in operation. When the comforting and reassurance are over, the address makes clear the essential truth concerning God’s message. It moves according to God’s will and His laws. Its advocates have nothing to do with it other than to convey it to people and to make it clear. Other than that, it is God who decides what happens to it. Hence, its advocates, including the Prophet himself, have nothing to decide other than to continue with their task, without hastening its moves or suggesting anything to God. They are not to pay any attention to people’s suggestions concerning its strategy, the proofs that may be given of its truth or the miracles needed to prove it. The point is that those who are alive and have the power of hearing will respond. On the other hand, those whose hearts are dead will not. The ultimate decision belongs to God: He may give people life or keep them dead until they return to Him on the Day of Judgement.

Tunajua vizuri kwamba maneno yao yanakuhuzunisha. Lakini hawakukadhibisha wewe; bali ni ishara za Mwenyezi Mungu ndizo wanazozikataa wadhalimu. (Aya ya 33)

We know too well that what they say grieves you. Yet it is not you that they charge with falsehood; but it is God’s revelations that the wrongdoers deny. (Verse 33)

Washirikina wa Kiarabu wa zama za kipagani, hasa wale waliojitwika kazi isiyostahili ya kupinga ujumbe wa Uislamu, hawakuwa na shaka kwamba Muhammad ﷺ alikuwa anasema kweli. Walimjua kuwa mkweli na mwaminifu. Walijua kwamba hajawahi kusema uongo kabla ya kuanza kufikisha ujumbe wa Mwenyezi Mungu. Hata wale waliokuwa wakali zaidi katika kumpinga hawakuwa na shaka juu ya ukweli wa ujumbe wake. Walijua kwamba Qur'ani haikuweza kuandikwa na binadamu. Hata hivyo, walikataa kwa ukaidi kutangaza imani yao au kuukubali dini mpya. Sababu yao ya kuikataa haikuwa kwamba hawakuweza kumwamini Nabii ﷺ; bali ni kutambua kwao kwamba ujumbe wake ulitishia nafasi zao na ushawishi wao. Hivyo, waliamua kukataa ufunuo wa Mwenyezi Mungu na kushikilia imani zao za kishirikina. Kuna simulizi nyingi zinazoeleza wazi sababu za msimamo wa Quraish. Sasa tutaangalia chache tu kati ya hizo.

The pagan Arabs with their idolatrous beliefs, particularly those of them who took upon themselves the unworthy task of opposing the message of Islam, had no doubt that Muĥammad (peace be upon him) was telling the truth. They have known him to be truthful and honest. They knew that he had never told a lie before starting to convey God’s message. Those who were most hardened in their opposition to him did not doubt the truthfulness of his message either. They knew that the Qur’ān could not have been authored by a human being. They, nevertheless, stubbornly refused to declare their belief or to embrace a new faith. Their reason for rejecting it was not that they could not believe the Prophet; rather, it was their realisation that his message threatened their positions and influence. Hence, they decided to deny God’s revelations and to stick to their idolatrous beliefs. There are numerous reports that clearly state the reasons behind the Quraysh’s attitude. We will now look at just a few of these.

Ibn Isĥāq anasimulia kwa mamlaka ya al-Zuhrī kwamba wakubwa watatu wa Quraysh, yaani Abū Sufyān, Abū Jahl na al-Akhnas ibn Sharīq, wakijificha kwa giza la usiku, walikwenda kila mmoja kivyake kumsikiliza Mtume wa Mwenyezi Mungu ﷺ alipokuwa akisoma Qur'ani wakati wa ibada yake ya usiku. Walikaa nje kidogo ya nyumba yake, wakisikiliza usomaji wake wa Qur'ani. Kila mmoja alikuwa peke yake, akidhani kwamba hakuna mtu atakayejua kitendo chake. Inaweza kudhaniwa tu kwamba nia yao ilikuwa either kujaribu kuipima ujumbe wa Muhammad ﷺ kwa haki, au kujifunza ukweli wake, au kusikiliza mtindo mzuri sana wa kifasihi wa Qur'ani. Alfajiri ilipoanza kuchomoza, kila mmoja wao alirudi kwa njia aliyokuja nayo, ili shughuli zao za siri zisigundulike.

Tunajua vizuri kwamba yale wanayosema yanakuhuzunisha.

Commenting on the Qur’ānic verse, “We know too well that what they say grieves you.

"Si wewe ambao wanakukanusha, bali ni ufunuo wa Mungu ndio ambao madhalimu wanaukanusha" (Aya ya 33). Al-Ṭabarī ananukuu simulizi ifuatayo kwa mamlaka ya al-Suddī: "Siku ya Vita vya Badr, al-Akhnas ibn Sharīq aliwaambia watu wa kabila lake, Banu Zuhrah: `Muḥammad ni mwana wa dada yenu, nanyi ndio mnaomlinda mpwa wenu. Kama yeye ni Nabii wa kweli, kwa nini mpigane naye leo? Na kama ni mwongo, basi mnapaswa kuzuia uchokozi dhidi ya mpwa wenu. Subirini hadi nikutane na Abū al-Ḥakam, yaani Abū Jahl. Endapo Muḥammad ﷺ atashinda, mtarudi nyumbani salama, lakini akishindwa, watu wenu hawatawadhuru.`" [Ilikuwa siku hiyo ndipo alipopewa jina la utani al-Akhnas, ilhali jina lake halisi lilikuwa Ubayy.] Alikwenda kukutana na Abū Jahl na kuzungumza naye faraghani: `Niambie kuhusu Muḥammad ﷺ: je, anasema kweli, au ni mwongo? Hakuna yeyote kutoka Quraysh anayesikiliza mazungumzo haya baina yetu.` Abū Jahl akasema: `Kwa Mungu, Muḥammad ﷺ anasema kweli.`

Yet it is not you that they charge with falsehood; but it is Gods revelations that the wrongdoers deny” (Verse 33), al- Ţabarī quotes the following report on the authority of al-Suddī: “On the day of the Battle of Badr, al-Akhnas ibn Sharīq said to his tribesmen, the Zuhārah people, `Muĥammad is your sister’s son, and you are the ones who defend their nephew. If he is truly a Prophet, why would you fight him today? And if he is a liar, you should repel aggression against your nephew. Wait until I meet Abū al-Ĥakam, i.e. Abū Jahl. Should Muĥammad be victorious, you will return home safely, but if he is defeated, your people will do you no harm.’ [It was on that day that he was nicknamed al-Akhnas, while his real name was Ubayy.] He went to meet Abū Jahl and spoke to him in private: `Tell me about Muĥammad: is he telling the truth, or is he a liar? There is no one from the Quraysh listening to this conversation between us.’ Abū Jahl said: `By God, Muĥammad is telling the truth.

Muhammad ﷺ hakuwahi kusema uongo maishani mwake. Lakini je, ingetokea nini kama wazao wa Quşayy wangeongeza unabii kwenye heshima zao nyingine, kama vile kubeba bendera vitani, kuwapa maji mahujaji, n.k.? Kwa hiyo, ni nini kingebaki kwa Quraysh wengine?’“6 Haya yote yanaeleza kauli iliyotolewa katika aya iliyotangulia.

Muĥammad never told a lie in his life. But what would happen, should the descendants of Quşayy add prophethood to their other honours, such as holding the banner in war, providing water for the pilgrims, etc. What will remain for the rest of the Quraysh?’“6 All this then explains the statement made in the above verse.

Tukizingatia taarifa hii, ni lazima tutambue kwamba tukio hili lilitokea siku ya Vita vya Badr, takriban miaka miwili baada ya Mtume ﷺ kuhamia Madinah, ilhali sūrah hii pamoja na aya hii ni ufunuo wa Makka, yaani zimetangulia tukio hili.

Tukio jingine lililoripotiwa na Ibn Isĥāq lilitokea karibu na msimu wa Hija.

Another incident reported by Ibn Isĥāq took place close to the pilgrimage season.

Mkutano uliohudhuriwa na Wamakkah wengi, na ukiongozwa, kana kwamba, na al-Walīd ibn al-Mughīrah, ulibainisha mkakati wao wa kampeni ya kumchafua. Katika hotuba yake ya ufunguzi, al-Walīd alisema: “Sasa msimu wa Hija unakaribia, watu wataanza kuwasili kutoka kila kona. Lazima watakuwa wamesikia habari za rafiki yenu [akimaanisha Mtume ﷺ]. Kwa hiyo ni afadhali mkubaliane watakachosema mtakapoulizwa kumhusu. Lazima tujihadhari na kuwa na maoni mengi mno, hasa yakiwa yanapingana.” Alipoulizwa na hadhira yake ashauri waseme nini, alipendelea kwanza kuwasikiliza wao wanapendekeza nini. Kilichomtia wasiwasi al-Walīd zaidi ni kwamba maoni watakayotoa yapaswa kuzingatia ukweli kwamba Muhammad ﷺ anawataka watu wasikilize Qur’ān, ujumbe wa Mungu, uliotolewa kwa lugha nzuri kabisa na kwa mtindo wenye nguvu zaidi. Maelezo watakayomwambatanishia Muhammad ﷺ pia yapaswa kuzingatia hoja yake ya kushawishi na yenye ufasaha.

A meeting attended by a large number of Makkans and chaired, as it were, by al- Walīd ibn al-Mughīrah, defined their strategy for a defamation campaign. In his opening address, al-Walīd said: “Now that the pilgrimage season is approaching, people will start arriving from all over the place. They must have heard about your friend [meaning the Prophet]. So you had better agree what to say when you are asked about him. We must guard against having too many opinions, particularly if they are mutually contradictory.” When his audience asked his advice as to what they should say, he preferred to listen to their suggestions first. What concerned al-Walīd most was that the opinion they would come out with should take account of the fact that Muĥammad was asking people to listen to the Qur’ān, God’s message, expressed in the most beautiful language and employing the most powerful of styles. The description they would attach to Muĥammad should also account for his persuasive, eloquent argument.

Maelezo kama 'mtabiri wa bahati', 'mwendawazimu', 'mshairi' na 'mchawi' yalipendekezwa.

Descriptions like ‘fortune-teller’, ‘madman’, ‘poet’ and `magician’ were proposed.

Hakuna hoja yoyote iliyoonekana kuwa ya kuaminika kwa al-Walīd, ambaye alionyesha udhaifu katika kila moja, mmoja baada ya mwingine. Aliwaambia watu wake kwamba yale aliyosema Muhammad ﷺ hayafanani kabisa na yale yaliyosemwa na watu kama hao. Walipokosa kabisa pendekezo lingine lenye uwezekano zaidi, walimwomba al-Walīd atoe pendekezo bora zaidi.

None was considered convincing by al-Walīd, who pointed out weaknesses in each, one after the other. He told his people that what Muĥammad said was nothing like what was said by such men. When nobody could suggest anything more plausible, they asked al-Walīd to come up with a better suggestion.

Baada ya kumpa Nabii ﷺ faraja hii, sūrah inamkumbusha yaliyowapata mitume waliotangulia, ambao baadhi ya historia yao imetajwa katika Qur’ān. Walivumilia kudhulumiwa na kupata magumu kwa subira, wakaendelea kwenye njia ambayo Mwenyezi Mungu aliwaonyesha, hadi walipopewa ushindi na Mwenyezi Mungu. Hii ni kuthibitisha kwamba kukutana na mitihani kulikuwa ni jambo la kawaida kwa mitume wa Mwenyezi Mungu. Matokeo hayapaswi kamwe kuharakishwa, hata pale wanaolingania ujumbe wa Mungu wanapoweza kuteswa, kudhulumiwa, kukanushwa na kukabiliwa na magumu mengine: “Mitume wengine walikanushwa kabla yako, lakini wakavumilia kwa subira mashtaka yote hayo na kudhulumiwa, hadi msaada wetu ukawafikia. Hakuna nguvu yoyote inayoweza kubadilisha maneno ya Mwenyezi Mungu. Umeshapokea baadhi ya historia ya mitume hao.” (Aya ya 34)

Having given the Prophet this consolation, the sūrah reminds him of what happened to past messengers, some of whose history is given in the Qur’ān. They endured abuse and hardship with patience and moved along the way God had shown them until they were granted victory by God. This is, then, an assertion that meeting affliction was only natural for God’s messengers. The outcome must never be precipitated even though the advocates of the divine message may be subjected to torture, abuse, denial and other hardships: “Other messengers were charged with falsehood before your time, but they patiently endured all those charges and abuse, until Our help came to them. There is no power that can alter God’s words. You have already received some of the history of those messengers.” (Verse 34)

Wahubiri wa ujumbe wa Mungu wameendelea kwenye njia hiyo hiyo ngumu, wakishinda vikwazo vingi. Wanatembea kwa hatua thabiti, wakipingwa na watenda maovu wa kila aina, wakikataliwa na wale waliochagua kupotea na wafuasi wao. Huenda baadhi ya wahubiri hao wakadhuriwa, wakashinikizwa, wakateswa, na hata kuuawa. Lakini wanaolingania ukweli wataendelea mbele, wakishikilia njia yao, bila kukata tamaa. Matokeo yanabaki yale yale, hata kama njia itachukua muda mrefu. Mwishoni mwa safari kuna ushindi, unaotolewa na Mungu: “Mitume wengine walikadhibishwa kabla yako, lakini walistahimili kwa subira mashtaka yote hayo na matusi, hadi msaada wetu ukawafikia. Hakuna nguvu yoyote inayoweza kubadilisha maneno ya Mungu. Tayari umepokea baadhi ya habari za mitume hao.” (Aya ya 34)

Advocates of God’s message have continued along the same difficult way, overcoming numerous hurdles. They move along with steady steps, opposed by wrongdoers of all sorts, rejected by those who have chosen to go astray and their followers. Harm may be inflicted on some of those advocates, pressure, torture, and death. Yet the advocates of the truth will move on, maintaining their way, undeterred. The outcome remains the same, long as it may take. At the end of the road awaits victory, granted by God: “Other messengers were charged with falsehood before your time, but they patiently endured all those charges and abuse, until Our help came to them. There is no power that can alter God’s words. You have already received some of the history of those messengers.” (Verse 34)

Sūrah kisha inataja ombi la washirikina la kutaka ishara ya kimiujiza ishushwe kwa Mtume ﷺ. Inaonyesha kwamba ombi kama hilo linaonyesha ujinga wa sheria ya Mwenyezi Mungu, na rehema Yake kwao kwa kutolijibu ombi lao. Iwapo wangeendelea kukataa baada ya kupewa ishara ya kimiujiza, wangeangamizwa.

The sūrah then refers to the unbelievers’ request that a sign in the form of something supernatural be sent down to the Prophet. It points out that such a request betrays ignorance of God’s law and the mercy He shows them by not responding to their request. Were they to continue with their rejection after a supernatural sign is given them, they would be destroyed.

Waliomba ilikuwa ni muujiza wa kimwili, kama zile alizopewa Mitume waliotangulia. Hawakuridhika na ishara ya kudumu iliyomo katika Qur'āni, ambayo inatangaza hatua ya mwisho ya ukomavu wa binadamu. Inatoa hotuba ya mwisho kwa akili iliyokomaa ya mwanadamu. Zaidi ya hayo, umuhimu wake haukomei kwa kizazi kinachoiona, kama ilivyo kwa miujiza ya kimwili; ujumbe wake wa kimiujiza utaendelea kuizungumzia akili ya binadamu hadi Siku ya Hukumu.

What they requested was a physical miracle such as those given to earlier messengers. They were not satisfied with the permanent sign embodied in the Qur’ān, which heralds the ultimate stage of mankind’s maturity. It makes a final address to man’s mature mind. Moreover, its significance is not limited to the generation that sees it, as is the case with material miracles; its miraculous message will continue to address the human intellect until the Day of Judgement.

Walipokuwa wakiomba muujiza, walisahau sheria ya Mwenyezi Mungu ambayo huleta adhabu ya papo hapo kwa wale wanaoendelea kukataa ujumbe wa Mungu baada ya kupewa ishara ya kimiujiza. Hawakuthamini wema wa Mungu kwa kutojibu ombi lao, kwa kuwa Yeye alijua kwamba wangeendelea kumkataa, kama watu waliotangulia walivyofanya. Hilo lingekuwa ndilo lingehitimisha hatima yao.

As they made their requests for a miracle, they overlooked the divine law which brought immediate punishment to those who continued to deny divine messages after a miraculous sign had been given them. They simply did not appreciate God’s kindness by not responding to their request, when He knew that they would continue to deny Him, as earlier people had done. That would have sealed their fate.

Mungu alitaka kuwapa nafasi ndefu ya kumwamini Yeye. Wale wanaoendelea kukataa imani huenda wakawa na watoto watakaokua wakiwa waumini. Bila shaka, hawakumshukuru Mungu kwa neema yake ya kuwapa nafasi ndefu kama hiyo.

God wanted to give them an extended chance to believe in Him. Those who continue to reject faith may have children who grow up as believers. Needless to say, they did not thank God for His grace in giving them such an extended chance.

Baada ya kuangalia kifungu hiki, tunahitaji kusimama kwa muda mfupi ili kuonyesha upana wa maelekezo yaliyomo ndani yake kwa wote wanaolingania ujumbe wa Mungu katika vizazi vyote. Maelekezo haya yanavuka tukio la kihistoria lililohitaji kutolewa kwake. Yanaeleza mfumo wa kulingania imani ya Mungu unaowahusu wote wanaolingania, bila vikwazo vya wakati wala mahali. Hatuwezi, katika maelezo haya, kueleza mfumo huu kwa undani. Tutaonyesha tu vipengele vyake vikuu.

Having looked at this passage, we need to take a short pause to point out the extent of the directives it contains to all advocates of God’s message throughout all generations. These directives transcend the historical occasion which required them to be issued. They delineate a system of advocating God’s faith that applies to all advocates, free of all constraints of time and place. We cannot, in this commentary, speak about this system in detail. We will only indicate its main features.

Njia ambayo wanaolingania Uislamu wanapaswa kuifuata ni ngumu na imejaa mashaka.

The road the advocates of Islam have to follow is tough and full of hardship.

Ingawa Mungu bila shaka atampa ushindi ukweli, ushindi huu utakuja wakati Mungu, kwa hekima yake, atakapouchagua. Zaidi ya hayo, Mungu anaweka siri muda wa ushindi huu kwake mwenyewe, bila kumpa taarifa yake mtu yeyote, hata Mtume wake. Ugumu katika njia hii una vyanzo viwili vya msingi. Chanzo cha kwanza ni kukataliwa na kupingwa ambako ujumbe wa Uislamu unakabiliana nako mwanzoni, pamoja na madhara yanayowapata wanaousimamia. Chanzo cha pili ni hamu ya asili ya kibinadamu inayohisiwa na kila mlinganiaji ya kuwaongoza watu kwenye ukweli ambao yeye mwenyewe ameupitia, shauku yake ya kuusaidia ukweli na hamu yake ya kuona ukishinda. Kupambana na hamu hii si jambo rahisi zaidi kuliko kukabiliana na kukataliwa, kupingwa na kudhuriwa.

Although God will undoubtedly grant victory to the truth, this victory comes at the time God, in His wisdom, chooses. Moreover, God keeps the timing of this victory to Himself, giving no information of it to anyone, not even His Messenger. The hardship along this road has two basic sources. The first is the denial and rejection with which the message of Islam is confronted at the beginning, as well as the harm inflicted on its advocates. The second source is the natural human desire felt by every advocate to guide people to the truth he himself has experienced, his enthusiasm to support the truth and his desire to see it victorious. Contending with this desire is no less difficult than facing up to denial, rejection and the infliction of harm.

Tunaona katika sehemu hii jinsi Qur’ani inavyoshughulikia pande zote mbili. Inasema kwamba wale wanaokataa dini hii na kujaribu kuizuia wanajua vizuri kwamba wanaitwa tu kufuata ukweli. Wanatambua kwamba Mtume anayeufikisha kwa wanadamu anasema kweli. Hata hivyo, wanakataa kuitikia. Kwa kweli wanaendelea, kwa sababu fulani zilizofichwa, katika kukataa kwao kwa ukaidi. Wanatambua kwamba ukweli huu una ushahidi wa asili unaouunga mkono: unazungumza na maumbile ya mwanadamu, ambayo huitikia kwa kukubali pindi yanapokuwa hai na tayari kupokea: “Ni wale wanaosikia tu ndio watakaoitikia.” (Aya ya 36) Wale wanaopinga ukweli, kwa upande mwingine, wana mioyo iliyokufa, nao ni “viziwi na mabubu, wanapapasa gizani”. (Aya ya 39) Mtume hawezi kuwafanya waliokufa au viziwi wasikie. Mlinganiaji wa ukweli hahitajiki kuwarudisha uhai wale waliokufa. Hilo ni jambo ambalo Mwenyezi Mungu peke yake anaweza kulifanya. Kwa upande mwingine, Mwenyezi Mungu hakika atawapa ushindi ujumbe wake. Lakini ushindi huo utakuja wakati unaofaa, kwa mujibu wa sheria ya Mwenyezi Mungu na kwa mapenzi yake. Sheria ya Mwenyezi Mungu haiwezi kuharakishwa wala kubadilishwa, iwe kuhusu uhakika wa ushindi wa mwisho au wakati wake. Mwenyezi Mungu haharakishi mambo kwa sababu tu waletaji wa ujumbe wake, au hata Mitume yake, wanalazimika kuvumilia kukataliwa, madhara na mateso. Kwa hakika, mlinganiaji wa jambo la Mwenyezi Mungu anapaswa kujisalimisha kwa mapenzi ya Mwenyezi Mungu, bila kujaribu kuyaharakisha. Pia anapaswa kuwa na subira mbele ya dhiki, na kuonyesha uhakika wake wa ushindi wa mwisho.

Yote ambayo washirikina wa Kiarabu walifanya katika siku zao za ujinga ni kwamba walichukua kwa ajili yao walinzi wao baadhi ya viumbe, wakitumai kwamba viumbe hao wangeweza kuwapatia upendeleo mbele ya Mungu:

All that the Arab idolaters did in their ignorant days was that they took for their patrons certain creatures hoping that the latter could win them favour with God:

"Na bado wale wanaowachukua wengine badala Yake kuwa walinzi wao, husema: 'Hatuwaabudu isipokuwa ili watukaribishe kwa Mwenyezi Mungu.'" (39: 3) Namna hii ya kutafuta upendeleo kwa Mungu kwa kujiweka chini ya ulinzi wa baadhi ya waja Wake inaelezwa katika Qur'ani kuwa ni ushirikina. Je, ni maelezo gani yanafaa kuwahusu wale wanaohusika na jambo baya zaidi la kutisha, wanapojaribu kujipatia upendeleo kwa Mungu, Mtakatifu Yeye katika utukufu Wake usio na kikomo, kwa waja Wake kwa kuunganisha ujumbe Wake na mafundisho au kanuni za mwanadamu?

“And yet they who take for their protectors other beings beside Him, say: ‘We worship them for no other reason than that they bring us nearer to God.’“ (39: 3) This manner of seeking favour for oneself with God by being patronized by some of His servants is described in the Qur’ān as idolatrous. What description would then fit those who are guilty of a much more ghastly practice as they try to win favour for God, limitless is He in His glory, with His servants by associating His message with a man-made doctrine or code of practice?

Uislamu una sifa zake za kipekee, na ujamaa na demokrasia vina sifa zake pia. Uislamu ni mfumo wa maisha ulioandaliwa na Mungu, na hauruhusu jina wala maelezo yoyote isipokuwa yale aliyoupa Mungu mwenyewe. Ujamaa na demokrasia ni mifumo iliyoundwa na binadamu kwa kutegemea uzoefu wa kibinadamu. Ikiwa watu wanataka kuvichagua, basi ni lazima wafahamu kikamilifu msingi wa uchaguzi wao. Muumini anayetetea utekelezaji wa dini aliyoichagua Mungu hapaswi kamwe kujiruhusu kushawishiwa na jambo lolote linalovuma kwa muda, akijidanganya kwamba anaifanyia dini ya Mungu upendeleo.

Islam has its own distinctive characteristics while socialism and democracy are what they are. Islam is a code of living devised by God and it admits no title or description other than that given to it by God Himself. Socialism and democracy are man-made systems based on human experience. If people want to choose them, then they must be fully aware of the basis of their choice. A believer who advocates the implementation of the faith chosen by God must never allow himself to yield to the temptation of anything that happens to be temporarily fashionable, deluding himself that he is doing the divine faith a favour.