Katika raundi hii mpya sura inarudi tena kwenye mada ya asili halisi ya uungu, baada ya kujadili, katika kifungu kilichotangulia, asili ya ujumbe wa Mwenyezi Mungu na Mtume aliyekabidhiwa ujumbe huo. Mjadala katika Sura ya 7

In this new round the sūrah again picks up the theme of the true nature of Godhead, after having discussed in the previous passage the nature of God’s message and the Messenger to whom it is entrusted. The discussion in Chapter 7

ilimalizika kwa mgawanyo wazi wa njia tofauti zinazofuatwa na waumini na watenda maovu.

ended with a clear demarcation of the separate paths followed by the believers and the evildoers.

Katika sehemu hii, asili ya Uungu inadhihirika wazi katika maeneo kadhaa ambayo tutayaelezea kwa ufupi kwanza. Kwanza kabisa, hilo liko wazi moyoni mwa Mtume ﷺ, kwani anajua kwamba amepewa ushahidi wa wazi na Mungu. Yeye ana yakini kamili juu ya ushahidi huu, na imani yake thabiti haikubali shaka zozote kutokana na msimamo wa makafiri wanaokataa ujumbe wake. Kwa hiyo, anajitolea kwa imani yake, na anasimama mbali na watu wake. Yakini yake kwamba wao wamo katika upotevu mkubwa ni thabiti kama yakini yake ya ukweli kwamba yeye ameongozwa kwa uongofu. (Aya 56-7)

In this passage the nature of Godhead is brought out clearly in a number of areas which we will first outline very briefly. It is first of all clear in the Prophet’s heart as he knows that he has clear evidence given him by God. He is absolutely certain of this evidence, and his firm belief will not admit any doubts as a result of the attitude of unbelievers who deny his message. Hence, he devotes himself to his faith, and takes his stand away from his people. His certainty that they are in deep error is as strong as his certainty of the truth that he is rightly guided. (Verses 56-7)

Asili ya uungu hujidhihirisha katika uvumilivu wa Mungu pale asipotekeleza maombi ya wasioamini ya muujiza wa kimwili. Iwapo angewapa muujiza kama huo kisha wakaendelea kukataa, kuendelea kwao kukataa ukweli kungehakikisha maangamizi yao kamili. Kama Mtume ﷺ angeweza kuwapa yale waliyoyadai kwa haraka, angeyatoa. Kama binadamu, angechoshwa na kukataa kwao kwa ukaidi. Kuwapa nafasi isiyo na mwisho ni sehemu ya rehema ya Mungu, rehema inayoakisi uungu Wake. (Aya ya 58)

The nature of Godhead manifests itself in God’s forbearance when He does not act on the unbelievers’ requests for a physical miracle. Should He give them such a miracle and should they continue to disbelieve, their continued rejection of the truth would ensure their total destruction. Had the Prophet been able to grant them what they hastily demanded, he would have done so. As a human being, he would have been fed up with their stubborn rejection. To allow them an indefinite chance is an aspect of God’s grace, one which reflects His Godhead. (Verse 58)

Sema: Nimekatazwa kuabudu wale mnaowaomba badala ya Mwenyezi Mungu. Sema: Sifuati matamanio yenu, kwani basi ningalipotea, wala nisingekuwa katika njia iliyo sawa. Sema: Nasimama juu ya hoja iliyo wazi kutoka kwa Mola wangu, lakini nyinyi mnamkataa.

Say: I am forbidden to worship those beings whom you invoke instead of God. Say: I do not follow your whims, for then I would have gone astray, and would not be on the right path. Say: I take my stand on a clear evidence from my Lord, yet you deny Him.

Si katika uwezo wangu kuleta kile mnachokitaka kwa haraka. Hukumu ni ya Mungu peke yake. Yeye hutangaza haki, na Yeye ndiye Mwamuzi bora kabisa. Sema: Lau kama kile mnachokitaka kwa haraka kingekuwa katika uwezo wangu, basi mambo kati yangu na nyinyi yangekuwa yameshamalizwa. Lakini Mungu anajua zaidi ni akina nani walio madhalimu. (Aya 56-8)

It is not in my power [to produce] that which you so hastily demand. Judgement rests with God alone. He declares the truth and He is the best of arbiters. Say: If that which you so hastily demand were in my power, the case between me and you would have been decided. But God knows best as to who are the wrongdoers. (Verses 56-8)

Passage hii ina msukumo mkubwa sana. Inalenga kuwashawishi wasomaji kwa kueleza hali halisi ya Uungu, kufafanua pande zake mbalimbali, kutumia midundo tofauti ya maneno na mtindo wenye athari kubwa. Kipengele kimoja kinachovutia sana ni matumizi ya namna ya kuelekeza kwa amri, “Sema... Sema... Sema...”, ambayo inafanya iwe wazi kabisa kwamba hii ni kauli iliyoelekezwa kwa Mjumbe wa Mungu ﷺ. Anatakiwa kufikisha ujumbe wa Mola wake kama ulivyoshushwa kwake. Tunaambiwa kwa uwazi kabisa kwamba Mjumbe hana wala hafuati chochote isipokuwa ujumbe huu, na hatafuti mwongozo mwingine zaidi ya wake: “Sema: ‘Nimekatazwa kuabudu wale mnaowaomba badala ya Mungu’. Sema: ‘Sifuati matamanio yenu, kwani basi ningepotea, wala nisingekuwa katika njia iliyo sawa.’” (Aya ya 56)

This passage is particularly inspiring. It seeks to influence the addressees by stating the true nature of Godhead, explaining its different aspects, using varying cadences and a most effective style. One particularly inspiring feature is the use of the address form, “Say... Say... Say...” making it profoundly clear that this is an address to God’s Messenger (peace be upon him). He is required to deliver his Lord’s message as it is revealed to him. We are told with absolute clarity that the Messenger does not have or follow anything other than this message and seeks none other than its guidance: “Say: ‘I am forbidden to worship those beings whom you invoke instead of God’. Say: ‘I do not follow your whims, for then I would have gone astray, and would not be on the right path.’” (Verse 56)

Kuendeleza hoja ya ujuzi wa Mungu kuhusu nani ni wadhalimu, na kuendelea na maelezo ya asili ya uungu, sura inatupa taswira ya ujuzi huu kuhusiana na eneo lake moja la kipekee, yaani, lile la ghaib. Neno hili litafafanuliwa hivi karibuni.

Developing the point of God’s knowledge of who are the wrongdoers, and continuing with the explanation of the nature of Godhead, the sūrah gives us an image of this knowledge as it pertains to one of its unique areas, namely, that of ghayb. This term will be explained presently.

"Kwake ni funguo za yaliyofichika: hakuna awajuaye isipokuwa Yeye. Anajua yaliyomo katika nchi kavu na baharini; hakuna jani linaloanguka ila Yeye analijua; wala hakuna punje katika giza la ndani ya ardhi, wala kitu chochote kibichi au kikavu, ila kimeandikwa katika Kitabu chenye kubainisha."

“With Him are the keys to what lies beyond the reach of human perception: none knows them but He. He knows all that the land and sea contain; not a leaf falls but He knows it; and neither is there a grain in the earth’s deep darkness, nor anything fresh or dry but is recorded in a clear book.” (Verse 59)

Hii ni picha ya ujuzi kamili wa Mungu ambao hauachi chochote, kwa upande wa wakati au mahali, ardhi, bahari au anga, katika vilindi vya dunia au katika upana wa ajabu wa anga la nje, ikiwa ni pamoja na kilichokufa au kilicho hai, kikavu au kibichi, cha kijani au kinachonyauka. Lakini maelezo yetu wenyewe ni ya kawaida kiasi gani ikilinganishwa na taswira nzuri ya Qur'ani?

This is an image of God’s complete knowledge that leaves out nothing in terms of time or place, land, sea or sky, in the depths of the world or in the wild expanse of space, including what is dead or alive, dry or fresh, green or withering away. But how prosaic is our own description as compared to the fine Qur’ānic portrayal?

Haitoshi kabisa wakati ya mwisho huu una taarifa ya kihesabu tu iliyo tupu, pamoja na picha yenye msukumo mkubwa wa kiroho! Aya hii fupi huamsha mawazo yetu ya kibinadamu yanapojaribu kuchunguza upeo wa tunachokijua na kile kilicho zaidi ya ujuzi wetu. Tunajaribu kuwaza kutokuwa na mipaka kwa ujuzi wa Mwenyezi Mungu unaozunguka ulimwengu wote na kwenda mbali zaidi ya tunavyoujua ulimwengu huo. Tunastaajabu tunapopokea picha moja baada ya nyingine kutoka pande zote, na tunapojaribu kuinua pazia lililowekwa juu ya yaliyofichwa, iwe yanahusu yaliyopita, ya sasa au yajayo. Huu ni ulimwengu kamili unaoenea zaidi ya mawazo yetu. Lakini funguo za yote haya zi kwa Mwenyezi Mungu, na Yeye peke yake ndiye anayezijua. Akili zetu zinaweza kujaribu kugundua yale ambayo hadi sasa hayajulikani kwetu, katika nchi kavu au baharini, tukitambua kwamba kila kitu kilichomo humo kinajulikana kikamilifu kwa Mwenyezi Mungu. Tunawaza majani yanayoanguka kutoka miti:

Tunahitaji sasa kusema neno kuhusu kifungu cha kwanza katika aya hii, ambacho kinasema: "Kwake Yeye ndio funguo za yaliyofichika ambayo hayafikiwi na utambuzi wa binadamu: hakuna anayezijua isipokuwa Yeye." (Aya ya 59)

We need now to say a word about the first clause in this verse, which states: “With Him are the keys to what lies beyond the reach of human perception: none knows them but He.” (Verse 59)

Ni muhimu kufafanua kile tunachoeleza kwa Kiingereza kuwa kipo "nje ya uwezo wa utambuzi wa binadamu", na kwamba funguo zake zinajulikana kwa Mungu peke yake. Usemi huu unatolewa katika maandishi ya Kiarabu kwa neno moja, ghayb, ambalo ni kipengele muhimu cha dhana ya Kiislamu ya imani, uwepo na maisha. Neno hili linatokana, kwa Kiarabu, kutoka mzizi unaoonyesha "kutokuwepo, kupotea, kujificha, kufichwa mbali na hisia na ufahamu wa watu".

It is important to define what we describe in English as lying “beyond the reach of human perception” and the keys to it as being known only to God. This expression is given in the Arabic text in one word, ghayb, which is an essential element of the Islamic concept of faith, existence and life. The term is derived in Arabic from a root which denotes “absence, disappearance, hiding, shielding from people’s senses and understanding”. 1

Tunahitaji kuzungumzia ghayb kwa sababu siku hizi mara nyingi inalinganishwa na "sayansi" na kile kinachoitwa "cha kisayansi". Qur'ani inasema kuwa kuna kitu kinachoitwa ghayb ambacho kiko nje ya uwezo wa mtazamo wa binadamu, na kwamba funguo za dunia hii zinajulikana na Mungu peke yake. Qur'ani pia inasema kuwa elimu ambayo binadamu amepewa ni ndogo, lakini inatosha kwa binadamu na inafaa kulingana na uwezo wake. Zaidi ya elimu ya kweli aliyopewa na Mungu, watu hujishughulisha tu na kubahatisha, jambo ambalo haliwezi kuchukua nafasi ya ukweli. Mungu anasema kuwa ameweka sheria fulani za kufanya kazi kwa ulimwengu huu, na amemfundisha binadamu jinsi ya kuelewa baadhi ya sheria hizi na kuzishughulikia kulingana na uwezo wake. Anasema zaidi kwamba atamfunulia binadamu baadhi ya sheria hizi zile zinazoimarisha imani yake. Hili halikiuki sheria zisizobadilika za maumbile wala halibadilishi ulimwengu unaobaki nje ya uwezo wa mtazamo wa binadamu.

We need to speak about ghayb because it is frequently contrasted nowadays with `science’ and what is ‘scientific’. The Qur’ān states that there is something to describe as ghayb which lies beyond the reach of human perception, and that the keys to this world are known only to God. The Qur’ān also states that the knowledge man has been given is scanty, but sufficient for man and appropriate for his potential. Beyond the factual knowledge given them by God, people only indulge in guesswork, which is no substitute for the truth. God states that He has set into operation certain laws for this universe, and He has taught man how to understand some of these laws and deal with them according to his ability. He further states that He will reveal to man of these laws what strengthens his faith. This does not violate the unchangeable laws of nature or affect the world that remains beyond the reach of human perception.

Ghaibu ipo kila mahali karibu nasi, nje ya upeo wa ujuzi wetu, ambao unaendelea kutegemea uwezekano. Mwanadamu anautazama ulimwengu unaomzunguka na anaendelea kubuni dhana na nadharia kuhusu asili yake, hali yake na mwendo wake, pamoja na wakati na mahali, uhusiano wao kwa wao na kwa yale yanayotokea katika ulimwengu. Mwanadamu pia anajaribu kufikiri kuhusu uhai: chanzo chake, asili yake, hali yake, mwendelezo wake, mambo na nguvu zinazouathiri na jinsi unavyohusiana na uwepo wa kimaada. Pia anajifikiria yeye mwenyewe: je, mwanadamu anatofautianaje na maada, na ni nini kinachomtofautisha na viumbe wengine hai? Alikujaje kuwepo katika dunia hii, na anaenenda vipi? Akili ya binadamu ni nini, na sifa zake za kipekee ni zipi? Nini kinamtokea baada ya kufa? Hata tukichukua mwili wa binadamu: ni mwingiliano gani wa kikemikali unaotokea ndani yake kila wakati, na mwingiliano kama huo unatokeaje?

Ghayb exists all around us, beyond the realm of our knowledge which continues to be based on probabilities. Man looks at the universe around him and continues to work out hypotheses and theories about its origin, nature and movement, and about time and place, their inter-relationship with each other and with what takes place in the universe. Man also tries to think about life: its source, origin, nature, continuity, the factors and forces that influence it and how it relates to material existence. He also thinks about himself: how is man different from matter and what distinguishes him from other living things? How did he come to exist on this earth; and how does he behave? What is human intellect, and what are its distinctive features? What happens to him after death? Even if we take the human body: what occurs inside it of chemical interactions at every moment and how do such interactions happen?

Yote haya ni ya ulimwengu wa ghayb. Sayansi hukoma katika mipaka yake, na haiwezi kupenya hadi ndani yake hata kupanga uwezekano wa jamaa wa nadharia mbalimbali.

All these belong to the realm of ghayb. Science stops at its peripheries, unable to penetrate through them even to assign relative probabilities to different hypotheses.

Tutaacha kwa sasa masuala ambayo wanasayansi hawajali kuyaweka miongoni mwa vipaumbele vyao na mambo yanayowashughulisha, kama vile asili ya Uungu na asili ya viumbe wengine wa Mungu, kama malaika na majini, asili ya kifo, na Akhera. Kwa madhumuni yetu inatosha kuzungumzia tu aina hiyo ya ghaibu ambayo iko karibu nasi. Hapa pia tunaiona sayansi ikikiri uwezo wake mdogo. Tuchukue mfano mmoja au miwili.

We will leave aside for the moment the subjects which scientists do not care to enlist among their priorities and preoccupations, such as the nature of Godhead and the nature of God’s other creatures, such as angels and jinn, the nature of death, and the hereafter. It is sufficient for our purposes to speak only about that sort of ghayb which is closer to us. Here also we find science acknowledging its limited ability. Let us take one or two examples.

Kabla hatujahitimisha, tunapaswa kusema maneno machache kuhusu asili ya ghayb kama inavyoeleweka katika imani ya Kiislamu.

Before we conclude we need to say a few words on the nature of ghayb as understood in the Islamic faith.

Qur'ani, chanzo kikuu cha imani ya Kiislamu, inasema wazi kabisa kwamba kuna ulimwengu usio ndani ya uwezo wa utambuzi wa binadamu, na kuna ulimwengu mwingine unaoweza kutambulika. Si kila kitu kinachomzunguka mwanadamu ni ghaibu, wala si nguvu zote za ulimwengu zisizojulikana. Kuna sheria fulani zinazofanya kazi katika ulimwengu bila kukosa. Mwanadamu anaweza kujua baadhi ya sheria hizi kwa kadiri elimu hii inavyoweza kuvumilika au kwa kadiri anavyohitaji ili kutekeleza nafasi yake duniani.

The Qur’ān, the basic source of Islamic faith, states very clearly that there is a world beyond the reach of human perception and another world that can be perceived. Not everything around man is ghayb, and not all forces of the universe are unknown. There are certain laws that operate in the universe without fail. Man can know some of these in as much as this knowledge can be tolerated or is needed by him to fulfil his role on earth.

Mungu amempa uwezo wa kujua kiasi hiki cha sheria za ulimwengu na kuzitumia nguvu hizi kwa mujibu wa sheria hizo. Kisha ataweza kutimiza kazi yake na kutumia uwezo wa dunia na kuendeleza uhai.

God has given him the power to know this much of the laws of the universe and to manipulate these forces in accordance with these laws. He will then be able to accomplish his mission and make use of the potentials of the earth and promote life.

Sambamba na sheria hizi za kudumu, mapenzi ya Mungu yanafanya kazi bila vikwazo vyovyote. Ni mapenzi ya Mungu ndiyo yanayoziweka sheria hizi katika utendaji kila mara zinapofanya kazi. Mwendo wake si wa kiotomatiki kabisa. Ingawa sheria hizi hufanya kazi kulingana na kanuni alizoziweka Mungu kwa ajili yake, ni mapenzi ya Mungu ndiyo yanayoziendesha. Mapenzi hayo ni sehemu ya ghaibu, ambayo hakuna mtu anayeijua kwa uhakika wowote. Kiwango cha juu kabisa ambacho watu wanaweza kukijua kuhusu mapenzi hayo kinabaki ndani ya mipaka ya dhana na uwezekano. Sayansi yenyewe inakiri hili kwa urahisi.

Side by side with these constant laws, God’s will operates free of all restrictions. It is God’s will that sets these laws in operation every time they operate. Theirs is not a purely automatic motion. Although they operate in accordance with the rules God has set for them, it is God’s will that operates them. That will is part of ghayb, which is not known to anyone with any degree of certainty. The maximum that people can know of it remains within the range of assumptions and probabilities. Science readily admits this.

Sifa muhimu ya Uungu ni ile inayochanganya uwezo kamili juu ya viumbe vyote na ulinzi wa daima wenye tahadhari. Ni ile inayochanganya upangiwaji wa muda wa maisha wa kila mtu, hatima yetu isiyoepukika, pamoja na hesabu ya mwisho ambayo ni ya haraka na isiyokosea. Haya yote ni sehemu ya mambo yasiyoonekana yanayozunguka maisha ya mwanadamu.

An important feature of Godhead is that which combines absolute power over all creation and a constant, alert watch. That which combines the predetermination of the life span of every individual, and our inescapable destiny with the final reckoning which is both prompt and unfailing. All this belongs to the realm of those imperceptibles which encompass human life.

Yeye peke yake ndiye mwenye mamlaka juu ya waja Wake. Huwatuma walinzi kuwalinda ninyi, hata kifo kinapomfikia mmoja wenu, wajumbe Wetu humfisha, nao hawapungui katika wajibu wao. Kisha hurejeshwa kwa Mwenyezi Mungu, Bwana wao wa kweli, Mkuu. Hakika hukumu ni yake Yeye peke yake, nao ni Mwepesi mno wa kuhesabu.

He alone holds sway over His servants. He sends forth guardians to watch over you until, when death approaches any one of you, Our messengers cause him to die. They leave no part of their duty unfulfilled. They are then brought back to God, their true Lord Supreme. Indeed, His alone is all judgement; and He is most swift in reckoning.

(Aya 61-2)

(Verses 61-2)

“Yeye peke yake ndiye mwenye mamlaka juu ya waja wake.” (Aya ya 61) Mamlaka yote ni yake, na viumbe vyote viko chini ya uwezo wake. Mbele yake, wao hawana nguvu. Mbele ya Mwenye Nguvu Kuu, wao si chochote zaidi ya watumwa wanyenyekevu. Hii ndiyo kweli inayothibitishwa na hali halisi ya maisha ya binadamu. Licha ya uhuru wote wa kutenda walioupewa na kiwango cha elimu walichoruhusiwa, na uwezo uliowekwa ndani yao wa kutekeleza majukumu waliyopewa, kila pumzi yao inaruhusiwa kwao kwa kipimo maalum; kila tendo lao liko chini ya uwezo wa Mungu. Hii ndiyo sheria ya msingi ya maisha ya binadamu ambayo hawawezi kuivunja, ingawa sheria hii hujidhihirisha kila mara kulingana na mapenzi maalum ya Mungu. Hata hili linahusu kila pumzi moja au tendo moja.§ “Hutuma walinzi kukulindeni.” (Aya ya 61) Asili ya walinzi hao haitajwi hapa. Mahali pengine katika Qur’ani, tunaambiwa kwamba ni malaika wanaorekodi kila tunalofanya. Lengo hapa ni kuleta hisia kwamba kuna usimamizi wa karibu juu ya kila mtu. Hakuna mtu anayeachwa peke yake, hata kwa dakika moja. Walinzi huhesabu na kurekodi kila neno tunalosema, kila tendo tunalofanya na kila mwendo tunaofanya. Tukiwaza hili, tunakuwa katika kiwango cha juu cha tahadhari.

“He alone holds sway over His servants.” (Verse 61) All power belongs to Him, and all creatures are subject to His power. In front of Him, they are powerless. In front of the Almighty, they are no more than submissive slaves. This is the truth confirmed by the realities of human life. Despite all the freedom of action they are given and the degree of knowledge they are allowed, and the ability instilled in them to fulfil the task assigned to them, their every breath is allowed them in accordance with a specific measure; their every action is subject to God’s power. Such is the basic law of human life which they cannot violate, although this law may manifest itself each time in accordance with a specific divine will. This even applies to every individual breath or action.§ “He sends forth guardians to watch over you.” (Verse 61) The nature of those guardians is not mentioned here. Elsewhere in the Qur’ān, we are told that they are angels who record everything we do. The point here is to impart a feeling that there is a close supervision over everyone. No single person is left all alone, not even for a moment. Watchers count and record every word we say, every action we do and every movement we make. When we imagine this, we are at the height of our alertness.

Kisha wanaitwa kusikiliza sauti ya maumbile yao wenyewe. Hakika maumbile ya binadamu yanatambua ukweli wa uungu, na yanamgeukia Mungu peke yake yanapokabiliana na hatari na matatizo. Sūrah inawaonyesha maumbile yao wakiwa katika dhiki, na inaeleza jinsi wanavyoenda kinyume na miito yake wanapopitia kipindi cha wepesi na faraja.

They are then called upon to listen to the voice of their very nature. Indeed, human nature recognizes the truth of Godhead and turns to God alone when it faces dangers and difficulties. The sūrah paints for them their nature when they are in distress, and describes how they go against its appeals when they go through a period of ease and comfort.

Yote haya yanawasilishwa katika tukio fupi, la haraka na wazi, linalotoa athari kubwa. Wanakumbushwa kwamba dhiki kubwa haipatikani tu Siku ya Kiyama wanapokabiliwa na hesabu yao. Kwa hakika, wao hupitia nyakati za dhiki kubwa katika giza nene la nchi kavu na baharini. Katika nyakati kama hizo, hugeukia Mungu peke yake, wakitambua kwamba Yeye peke yake ndiye anayeweza kuwaokoa. Hata hivyo, wanarudi tena katika njia zao potofu wakati wa raha.

This is all portrayed in a short, fast, clear scene, producing a profound effect. They are reminded that great distress is not limited to the Day of Resurrection when they have to face their reckoning. They, indeed, go through periods of great distress in the deep darkness of land and sea. At such moments, they turn only to God, recognizing that only He can save them. Still they revert to their erring ways in periods of ease:

“Sema: ‘Ni nani anayekuokoa na hatari za giza za nchi kavu na baharini, pale mnapomwomba kwa unyenyekevu na kwa siri: Akituokoa na msiba huu, bila shaka tutakuwa wenye shukrani’? Sema: Mwenyezi Mungu peke yake ndiye anayekuokoa na hizi na kila dhiki; lakini bado mnamshirikisha Yeye.” (Aya 63-4) Wakati mwingine, inatosha kuwaza hatari na kukumbuka dhiki ili kulainisha mioyo ya watu na kuwasaidia kuzuia tamaa zao za kiholela.

“Say: ‘Who is it that saves you from the dark dangers of the land and sea, when you call out to Him humbly and in secret: If He will but save us from this peril, we will most certainly be grateful? Say: God alone saves you from these and from every distress; and still you associate partners with Him.” (Verses 63-4) At times, it is sufficient to visualize danger and remember distress to soften people’s hearts and help them restrain their wild desires.

Kisha watu wanaweza kukumbuka hisia zao za udhaifu wanapokumbuka neema ya Mungu anapoondoa dhiki yao.

People can then remember their feelings of weakness as they remember God’s grace when He alleviates their distress.

Sūrah hiyo inawakumbusha juu ya uwezo wa Mungu ambao ungeweza kuwaadhibu baada ya kuwa wameokolewa. Haifanani na dhiki ya muda mfupi ambayo haibadilishwi baada ya kupita.

The sūrah reminds them of God’s power which could smite them after they have been saved. It is not like a momentary distress which is not replaced once it is over.

Wanakumbushwa juu ya uwezo usio na kikomo wa Mungu wa kuleta mateso ambayo hawawezi kuyastahimili: "Sema: Yeye peke yake ndiye mwenye uwezo wa kukuletea adhabu kutoka juu yenu na kutoka chini ya miguu yenu, au kukugawanya katika makundi yanayogombana, na kuwafanya baadhi yenu waonje mateso kwa mikono ya wengine. Tazama jinsi tunavyoweka wazi Aya zetu ili wapate kufahamu." (Aya ya 65)

They are reminded of God’s unlimited ability to bring about suffering that they cannot endure: “Say: It is He alone who has the power to let loose upon you suffering from above you and from beneath your feet, or to divide you into disputing groups, causing the one to suffer at the hands of the other. See how We make plain Our revelations so that they may understand.” (Verse 65)

Kuwazia mateso yanayotoka juu au chini kwa nguvu kubwa kunaacha athari yenye nguvu zaidi katika akili ya binadamu kuliko kuwazia mateso yanayotoka kulia au kushoto. Mtu yeyote anaweza kujifikiria kwamba anaweza kustahimili aina ya mwisho inayokuja kwa ubavu, lakini aina ya mateso yanayoshushwa kutoka juu au yanayowazidi watu kutoka chini lazima yasiweze kuzuilika. Katika mtindo wake wa kuhamasisha, sūrah inaongeza athari hii yenye nguvu inapotaja wazi kwamba Mungu anaweza kuwazidi watu kwa mateso kutoka upande wowote na kwa njia yoyote anayoichagua. Kisha inaongeza aina nyingine ya mateso ambayo ni ya polepole na ya kudumu kwa muda mrefu. Aina hii haiwaangamizi wote mara moja, bali inaendelea kuwa nao ili waupate siku baada ya siku na usiku baada ya usiku: “[Yuko na uwezo] wa kuwagawa katika makundi yanayogombana, na kusababisha mmoja wao kuteswa kwa mikono ya mwingine.” (Aya ya 65)

To visualize suffering coming from above or from beneath in overwhelming force has a much more powerful effect on the human mind than to visualize it coming from the right or the left. Anyone may imagine that he can resist the latter type coming sideways, but the type of suffering which is brought down from above or which overwhelms people from beneath must be irresistible. In its inspiring style, the sūrah adds this forceful effect as it states in plain terms that God is able to overwhelm people with suffering from any direction and in any method He chooses. It then adds another type of suffering which is slow and long lasting. This type does not destroy them all in a flash, but lingers with them so that they experience it day after day and night after night: “[He has the power] to divide you into disputing groups, causing the one to suffer at the hands of the other.” (Verse 65)