Mwishoni mwa sura yenye majadiliano marefu kuhusu sheria na mamlaka, tunapata utukufu wa ibada kwa Mungu ambao una mdundo wa kupendeza na hukumu ya uamuzi thabiti. Mdundo huo unarudiwa katika kila aya kwa kuwa kila moja huanza kwa neno lile lile, ‘Sema’. Kila aya inagusa moyo, ambako ndiko kiini cha Upweke wa Mungu: upweke wa itikadi, lengo, Mola Mlezi na ibada. Pia inatoa mtazamo kamili wa ulimwengu na sheria zake: “Sema: ‘Mola wangu Mlezi ameniongoza kwenye njia iliyo nyoofu, kwenye dini ya kweli isiyobadilika; ni dini ya Ibrahim, aliyejiepusha na yote ya uongo, wala hakuwa miongoni mwa wanaomshirikisha Mungu’. Sema: ‘Sala yangu, ibada yangu, uhai wangu na kifo changu ni kwa ajili ya Mungu peke yake, Mola Mlezi wa viumbe vyote. Hana mshirika. Hivyo ndivyo nilivyoamriwa, nami ndiye wa kwanza miongoni mwa wanaojisalimisha kwake.’ Sema: ‘Je, nitamtafuta mola mwingine asiyekuwa Mungu, ilhali Yeye ndiye Mola Mlezi wa kila kitu? Kila uovu ambao mtu yeyote anaufanya unamwangukia yeye mwenyewe tu. Hakuna nafsi itakayobeba mzigo wa nafsi nyingine. Hatimaye, mtarejea kwa Mola wenu Mlezi, naye atawaambia ukweli wa yote mliyokuwa mkiyahitilafia. Yeye ndiye aliyewafanya kuwa warithi wa ardhi, na amewainua baadhi yenu juu ya wengine kwa daraja, ili awajaribu kwa yale aliyowapa. Hakika Mola wenu Mlezi ni mwepesi wa adhabu; naye pia ni Mwingi wa maghufira, Mwenye rehema.’” (Aya 161-165)
At the end of the sūrah with its long discourse on legislation and sovereignty we have a devotional glorification of God which carries with it a pleasant rhythm and a decisive verdict. The beat is repeated in each verse as it starts with the same word, ‘Say’. Each verse touches the heart, where the core of oneness lies: the oneness of the creed, goal, Lord and worship. It also provides a total look at the universe and its laws: “Say: ‘My Lord has guided me to a straight way, to an ever-true faith; the way of Abraham, who turned away from all that is false, and was not of those who associate partners with God’. Say: ‘My prayers, my worship, my living and my dying are for God alone, the Lord of all the worlds. He has no partner. Thus have I been commanded, and I shall be the first of those who surrender themselves to Him.’ Say: ‘Am I, then, to seek a lord other than God, when He is the Lord of all things? Whatever wrong any human being commits rests upon himself alone. No one shall be made to bear the burden of another. In time, to your Lord you all must return; and then He will tell you the truth of all that over which you were in dispute. He it is who has made you inherit the earth and has raised some of you by degrees above others, so that He might try you by means of what He has bestowed upon you. For certain, your Lord is swift in retribution; yet, He is indeed much- forgiving, merciful.” (Verses 161-5)
Maoni haya marefu na ya mwisho, pamoja na mwanzo wa sūrah, yanacheza wimbo wa kuvutia na wenye upatanifu kamili. Hata hivyo, ni maoni yanayohitimisha mjadala kuhusu uchinjaji wa wanyama, sadaka, mazao ya kilimo, na kanuni zote ambazo watu wa ujinga wanadai kuwa Mungu ameziweka. Yote wanayosema ni uongo wa aibu. Basi, tuyachukuliaje maoni haya? Kwa kweli hatuhitaji ufafanuzi zaidi baada ya yale yote tuliyokwisha kuyasema kuhusu somo hili.
This long and final comment, together with the opening of the sūrah, plays a fascinating, perfectly harmonious tune. Yet it is a comment which concludes the discourse on animal slaughtering, offerings, agricultural produce and all the regulations alleged by the people of ignorance to be laid down by God. All that they say is a shameless lie. So, what do we make of this comment? In fact we do not need to make any further explanation after all that we have already said on the subject.
"Sema: ‘Mola wangu ameniongoza kwenye njia iliyonyooka, kwenye dini ya kweli isiyobadilika; ni njia ya Ibrahimu, aliyejiepusha na kila kilicho batili, wala hakuwa miongoni mwa wale wanaomshirikisha Mungu.’" (Aya ya 161) Tamko hili linaonyesha shukrani na kumtegemea Mungu, na limejaa yakini. Tunaiona yakini hiyo katika usemi wa maneno katika ibada na katika athari yake kiakili. Kumtegemea kunatokana na uhusiano na Mola anayewaongoza na kuwatunza waja wake. Shukrani inahisiwa kwa kuongozwa kwenye njia iliyonyooka isiyo na upotofu wala mkengeuko. Njia hii iliyonyooka ndiyo ‘dini ya kweli isiyobadilika’ ya Ibrahimu, baba wa umma huu, aliyejisalimisha kwa Mungu kwa ibada kamili: "njia ya Ibrahimu, aliyejiepusha na kila kilicho batili, wala hakuwa miongoni mwa wale wanaomshirikisha Mungu." (Aya ya 161)
“Say: ‘My Lord has guided me to a straight way, to an ever-true faith; the way of Abraham, who turned away from all that is false, and was not of those who associate partners with God.’” (Verse 161) This declaration expresses gratitude and trust, and overflows with certainty. We see the certainty in both the verbal expression in worship and its mental effect. The trust is derived from the bond with the Lord who guides and takes care of His servants. The gratitude is felt for being guided to a straight way that is free of diversion and crookedness. This straight way is the `ever true faith’ of Abraham, the father of this community who submitted himself to God in total devotion: “the way of Abraham, who turned away from all that is false, and was not of those who associate partners with God.” (Verse 161)
"Sema: 'Sala zangu, ibada yangu, uhai wangu na kifo changu ni kwa ajili ya Mwenyezi Mungu peke yake, Bwana wa viumbe vyote. Hana mshirika. Hivyo ndivyo nilivyoamriwa, nami ni wa kwanza miongoni mwa wanaojisalimisha kwake.'" (Aya 162-3) Hii inaonyesha kujitolea kamili, pamoja na kila mapigo ya moyo na kila harakati ya uhai. Ni aina ya utukufu kwa Mungu na kumnyenyekea Yeye kwa maneno kamili kabisa: inachanganya sala za wajibu na za hiari, uhai na kifo. Yote yamewekwa wakfu kwa Mungu peke yake, Bwana wa viumbe vyote, anayevidhibiti na kuvitegemeza vyote na kuendesha na kuamua mambo yao yote. Ni aina ya unyenyekevu kwa Mungu usioacha chochote ndani ya nafsi, dhamira au maisha ya mtu bila kukiweka wakfu kwa Mungu kikamilifu. "Hivyo ndivyo nilivyoamriwa", nami nikaelewa na kutii, na "ni wa kwanza miongoni mwa wanaojisalimisha kwake." (Aya 163)
“Say: ‘My prayers, my worship, my living and my dying are for God alone, the Lord of all the worlds. He has no partner. Thus have I been commanded, and I shall be the first of those who surrender themselves to Him.’” (Verses 162-3) This expresses complete dedication, with every pulse and every life movement. It is a form of glorification of God and submission to Him in the most absolute of terms: it combines obligatory and voluntary prayer, life and death. All is dedicated to God alone, the Lord of all the worlds, who controls and sustains them all and conducts and determines all their affairs. It is the sort of submission to God that leaves out nothing within oneself, one’s conscience or in life, without dedicating it totally to God. “Thus have I been commanded”, and I understood and obeyed, and “I shall be the first of those who surrender themselves to Him.” (Verse 163)
"Sema: 'Je, nitamtafuta Mola mwingine asiyekuwa Mungu, ilhali Yeye ndiye Mola wa kila kitu?
“Say: ‘Am I, then, to seek a lord other than God, when He is the Lord of all things?
Kosa lolote analofanya binadamu yeyote linamhusu yeye mwenyewe peke yake. Hakuna atakayelazimishwa kubeba mzigo wa mwingine. Hatimaye, kwa Mola wenu mtarejea nyote; naye atawaambia ukweli wa yote mliyokuwa mkihitilafiana.” (Aya ya 164) Hili ni neno linalojumuisha mbingu zote na ardhi pamoja na yote yaliyomo ndani yake au juu yake, kila kiumbe kinachojulikana au kisichojulikana kwa binadamu, kila jambo litakalotendwa au litakalotokea hadharani au kwa siri. Linayaweka yote chini ya utawala wa Mola Mlezi wa Mungu juu ya kila kitu katika ulimwengu. Yote hayo lazima yajisalimishe kwa mamlaka kamili ya Mungu katika imani, ibada na sheria.
Whatever wrong any human being commits rests upon himself alone. No one shall be made to bear the burden of another. In time, to your Lord you all must return; and then He will tell you the truth of all that over which you were in dispute.” (Verse 164) This is a word that encompasses all the heavens and earth as well as all that is in or on them, every creature known or unknown to man, everything to be done or to take place in public or private. It puts them all under the umbrella of God’s Lordship of everything in the universe. They must all submit to God’s absolute sovereignty in faith, worship and law.
Aya hii inauliza kwa mshangao na kwa njia ya swali la kejeli: "Je, niitafute bwana mwingine asiyekuwa Mungu, wakati Yeye ndiye Bwana wa kila kitu?" (Aya ya 164)
Je, niitafute bwana mwingine asiyekuwa Mungu awe mtawala wangu, anayesimamia mambo yangu na kuamua mwelekeo wa maisha yangu, wakati mimi ninawajibika mbele ya Mungu kwa nia zangu na matendo yangu, na nitapewa thawabu kwa kila utii au kutotii kwangu kwa Mungu? Je, niitafute bwana mwingine asiyekuwa Mungu wakati ulimwengu huu wote uko mikononi mwake, na wewe pamoja nami tunaendeshwa na riziki yake?
This verse asks rhetorically and in amazement: “Am I, then, to seek a lord other than God, when He is the Lord of all things?” (Verse 164) Am I to seek a lord other than God to be my master who conducts my affairs and determines my course in life, when I am accountable to God for my intentions and actions, and will be rewarded for whatever obedience or disobedience to God I do? Am I to seek a lord other than God when this whole universe is in His hand, and both you and I are sustained by Him?
Je, nitamtafuta bwana mwingine zaidi ya Mungu wakati kila mtu atalipwa kwa dhambi zake? Hakuna mtu atakayebeba dhamana ya matendo ya mwingine. "Kila kosa analofanya mwanadamu linamwangukia yeye mwenyewe pekee. Hakuna atakayelazimishwa kubeba mzigo wa mwingine." (Aya ya 164) Je, nitamtafuta bwana mwingine zaidi ya Mungu wakati kwake Yeye ndiko mtarejea nyote na kukabiliwa na hesabu yake ya yote mnayobishania?
Am I to seek a lord other than God when everyone will be requited for his or her sins? No one shall bear responsibility for anyone else’s actions. “Whatever wrong any human being commits rests upon himself alone. No one shall be made to bear the burden of another.” (Verse 164) Am I to seek a lord other than God when to Him you must all return and face His reckoning of all that over which you are in dispute?
Je, nitamtafuta mola mwingine badala ya Mungu, wakati ni Yeye aliyewaweka wanadamu duniani wawe warithi wake, na akawapa baadhi yao ubora juu ya wengine katika uwezo wa akili na mwili, na katika riziki wanazopewa? Anafanya haya yote ili awajaribu, ili aone kama wao ni washukuru au wasio shukuru kwake.
Am I to seek a lord other than God when it is He who has placed human beings on earth to inherit it, and placed some of them above others in their mental and physical abilities and in the provisions they receive. He does all this to test them, so that they may prove whether they are grateful or ungrateful to Him.
Je, nimtafute bwana mwingine zaidi ya Mungu, ilhali Yeye ni mwepesi wa kulipiza, na ndiye anayetoa neema na msamaha kwa wote wanaotubu makosa yao? Je, nimtafute bwana mwingine zaidi ya Mungu ili kuchukua nafasi ya sheria, amri na hukumu zake kwa zile za Mungu, ilhali ninazo dalili, ufunuo na ushahidi wote huu unaoonyesha ukweli kwamba Mungu ndiye Bwana pekee wa ulimwengu?
Am I to seek a lord other than God when He is swift in retribution, and He is the One who grants grace and forgiveness to all those who repent of their misdeeds? Am I to seek a lord other than God so as to replace his law, orders and rulings for those of God, when I have all these indications, inspirations and evidence pointing to the truth of God being the only Lord of the universe?
Kama tulivyosema, aya hizi ni sala ya ibada na utukufu wa umoja wa Mungu, zikionyesha taswira tukufu ya imani safi kama Mjumbe wa Mungu ﷺ anavyoihisi moyoni mwake. Ni taswira ambayo uzuri wake hauwezi kuelezwa kwa maneno ya kibinadamu. Ni Qur'ani pekee, neno la Mungu lenyewe, ndilo linaloweza kuieleza kikamilifu katika mtindo wake wa kipekee.
As we have said, these verses are a devotional prayer and a glorification of God’s oneness, reflecting the splendid image of pure faith as God’s Messenger (peace be upon him) feels it in his heart. It is an image the splendour of which cannot be expressed in human terms. Only the Qur’ān, God’s own word, can express it fully in its unique style.
Na kama tulivyosema, mpigo huu wa mwisho katika sura unaohusu suala la utawala na sheria unapatana kikamilifu na sehemu ya awali ya sura ambayo suala lililozungumziwa lilikuwa ni imani. Tunaliona wazi katika aya kama hizi: “Sema:
And as we have said, this last beat in the sūrah addressing the question of sovereignty and legislation is in full harmony with the early part of the sūrah where the issue addressed was that of faith. We see this clearly in verses like these: “Say:
"Je, nitamchukua mwingine yeyote kuwa bwana wangu badala ya Mungu, Muumba wa mbingu na ardhi, ambaye huwalisha wote na yeye hahitaji kulishwa?" Sema: "Nimeamrishwa niwe wa kwanza kujisalimisha kwa Mungu, wala nisiwe miongoni mwa wale wanaomshirikisha Yeye." Sema: "Hakika mimi nikimuasi Mola wangu Mlezi, ninaogopa adhabu ya siku kubwa ya kutisha. Yeye ambaye ataepushwa nayo siku hiyo, basi amepata rehema Yake. Hiyo ndiyo mafanikio yaliyo wazi."" (Aya 14-16)
‘Am I to take for my master anyone but God, the Originator of the heavens and the earth, who gives nourishment to all and Himself needs none?’ Say: ‘I am commanded to be the first of those who surrender themselves to God, and not to be among those who associate partners with Him.’ Say: ‘Indeed I would dread, were I to disobey my Lord, the suffering of an awesome day. He who is spared that shall have received His grace. This will be a manifest triumph.’” (Verses 14-16)