Tunahitaji kujikumbusha hapa kile tulichokisema katika Utangulizi wetu wa sūrah hii.

We need to remind ourselves here of what we said in our Prologue to this sūrah.

Zaidi ya yote, tunapaswa kukumbuka jinsi mawimbi yake yanavyofuatana kwa karibu bila kukoma, na jinsi matukio yake yanavyoonyeshwa kwa uzuri wa kuvutia, pamoja na mdundo wenye msukumo mkubwa.

Most of all we need to remember how its waves follow close on the heels of each other in an endless flow, and how its scenes are portrayed in a breathtaking splendour, coupled with a superbly inspiring rhythm.

Sūra hii inashughulikia mada yake kwa namna ya kipekee. Katika kila hatua, kila hali au tukio, inaonyesha wazi ukuu wote wa kile kinachoelezwa, ikitufanya tubaki tumeshikwa na mshangao, tukikosa pumzi. Tunafuatilia matukio yake na mdundo wake unaobadilika na wenye nguvu.

This sūrah tackles its subject matter in a unique way. At every turn, in every situation or scene, it brings out in sharp relief all the awesome splendour of what is being portrayed, keeping us spellbound, breathless. We follow its scenes and changing, powerful rhythm.

Katika mtiririko wake wa haraka wa matukio, mawazo, midundo, picha na vivuli, unafanana na mto mpana unaotiririka kwa kasi wenye maji meupe yanayochemka. Wimbi moja linapofika mahali pake pa kuvunjika, wimbi lililo nyuma yake hufuata karibu sana, karibu kufikia lile lililopita tu. Mtiririko huo unaendelea bila kukatika, bila kikomo.

In its quick flow of scenes, inspirations, rhythms, images and shades, it resembles a fast, wide river flowing with white water. As one wave reaches its breaking place, the next one follows very closely, almost reaching out to the one that has just gone by. The flow remains continuous, unending.

Katika kila wimbi hizi zinazofuatana kwa karibu na kwa mtiririko, uzuri huo huo tajiri unaonekana. Na katika matukio yote yanayoonyeshwa, tunaona upatanifu mkubwa.

In every one of these flowing and closely successive waves, the same rich splendour is there to see. And in all the scenes portrayed, we have superb harmony.

Kwa hiyo, tunavutiwa kabisa; kwanza na picha nzuri za kuvutia, kisha taswira zake hai, muziki wenye nguvu, usemi usioweza kuigwa, na mafuriko ya tamathali za usemi zenye kuhamasisha. Sūrah hii inazungumza na moyo na akili ya mwanadamu kutoka kila upande na kwa kila njia inayowezekana.

Thus, we are absolutely enchanted; first by the splendid scenes, then their lively images, the powerful music, the inimitable expression, the flood of inspiring figures of speech. The sūrah addresses man’s heart and mind from every angle and in every way possible.

Ni Mwenyezi Mungu anayepasua punje na kokwa. Anatoa aliye hai kutoka kwa aliyekufa, na aliyekufa kutoka kwa aliye hai. Huyo ndiye Mungu. Basi mnageuzwa vipi mbali na haki? (Aya ya 95)

It is God who splits the grain and the fruit-stone. He brings forth the living out of that which is dead and the dead out of that which is alive. Such is God. How, then, are you deluded away from the truth? (Verse 95)

Hii ni mwujiza mkubwa ambao siri yake haijulikani kwa viumbe vyote na ambao hakuna yeyote anayeweza kuuiga. Huu ni mwujiza wa uhai, mwanzo wake na maendeleo yake.29

This is the great miracle whose secret remains unknown to all creatures and which cannot be emulated by anyone. This is the miracle of life, its initiation and progress.29

Kila wakati, punje au mbegu hupasuka ili kuzaa chipukizi la mmea na tunda, na kokwa ya tunda hupasuka ili kuanza uhai wa mti. Uhai huu unaobaki umefichika ndani ya mbegu, punje na kokwa ya tunda, na ambao unaonekana katika mabaki ya mmea na mti, kwa maana yake halisi na chanzo chake, ni siri inayojulikana kwa Mwenyezi Mungu pekee. Ingawa mwanadamu ameyachunguza sifa na hatua mbalimbali za uhai, leo bado yuko katika hali ile ile aliyokuwa nayo mtu wa kwanza duniani. Tunajua mambo ya nje ya uhai na lengo lake, lakini chanzo chake na kiini chake bado ni siri isiyojulikana. Hata hivyo, uhai unaendelea, na muujiza wa kuanzishwa kwa uhai hutokea kila sekunde.

At every moment, a grain or seed splits open to produce a shoot of plant and a fruit- stone breaks open to begin the life of a tree. This life which remains latent in the seed, grain and the fruit-stone, and which is evident in plant and tree remains, is in both substance and source, a secret which is known only to God. Having observed all the various characteristics and stages of life, mankind remains today in the same position as the first man on earth. We know the outer aspects of life and its purpose, but its source and substance remain an unknown secret. Yet life goes on and the miracle of starting life occurs every second.

Pamoja na mwanzo, Mungu alitoa kilicho hai kutoka kilichokufa. Ulimwengu, au angalau sayari yetu ya dunia, ulikuwepo, lakini hakukuwa na uhai juu yake. Kisha uhai ulianza baada ya Mungu kuuanzisha kutoka kwa kitu kilichokufa. Alifanyaje hivyo? Hakika hatujui. Tangu wakati huo, uhai umekuwa ukiumbwa kutoka kwa kilichokufa. Chembe zilizokufa hubadilishwa kila wakati, kupitia viumbe hai, kuwa vitu hai vya kikaboni vinavyounda sehemu ya miili hai. Ingawa kwa asili ni chembe zilizokufa, hubadilishwa kuwa seli hai. Mchakato wa kinyume pia hutokea. Kila wakati, seli hai hugeuka kuwa chembe zilizokufa, hadi siku moja kiumbe hai kamili kinakuwa mwili uliokufa. "Yeye huleta kilicho hai kutoka kwa kilichokufa, na kilichokufa kutoka kwa kilicho hai." (Aya ya 95)

Yeye ndiye anayefanya alfajiri ipambazuke. Ameifanya usiku kuwa [chanzo cha utulivu], na jua na mwezi kwa ajili ya kuhesabu. Haya yote yamewekwa kwa mapenzi ya Mwenye Nguvu, Mjuzi wa yote. (Aya ya 96)

He is the One who causes the day to break. He has made the night to be [a source of stillness], and the sun and the moon for reckoning. All this is laid down by the will of the Almighty, the All-Knowing. (Verse 96)

Yeye anayepasua punje na kokwa ndiye anayesababisha kupambazuka kwa alfajiri. Amefanya usiku kuwa wakati wa kupumzika kwa viumbe hai.

He who splits the grain and the fruit-stone is the One who causes the break of dawn. He has made the night a period of time when living things have their repose.

Zaidi ya hayo, Yeye amempa jua na mwezi mizunguko inayoweza kuhesabiwa kwa usahihi mkubwa. Ni uwezo wake unaodhibiti kila kitu katika ulimwengu. Ujuzi wake hauachi chochote bila kuangaliwa.

Moreover, He has given the sun and the moon cycles that can be calculated with great accuracy. It is His power that controls everything in the universe. His knowledge overlooks nothing.

Katika maandishi ya Kiarabu, neno linalotumika kueleza kuchomoza kwa alfajiri ni lile lile linaloelezea kupasuka kwa punje za nafaka na mbegu za matunda. Uhai huanza kuenea kwa sababu ya alfajiri kuchomoza, kama vile mmea unavyochipuka kutoka kwenye punje iliyopasuka.

In the Arabic text the word used to denote the break of dawn is the same that describes the splitting of grains and fruit-stones. Life begins to spread as a result of dawn breaking in the same way as a plant shoots out of a grain that has been split.

Mambo ya nguvu, uchangamfu na uzuri ni ya pamoja kati ya matukio haya mawili. Zaidi ya hayo, kuna uhusiano wa ziada kati ya matukio haya mawili na utulivu wa usiku.

Aspects of vigour, liveliness and beauty are common to both phenomena. Moreover, there is an added link between these two phenomena and the stillness of the night.

Mizunguko ya asubuhi na jioni, shughuli na utulivu katika sayari hii, vina athari ya moja kwa moja kwa mimea na uhai. Ukweli kwamba dunia inazunguka mhimili wake mbele ya jua, ukubwa uliopewa jua na mwezi, umbali uliopo kati yao na dunia, pamoja na joto la jua, vyote vimepangwa na Mwenyezi Mungu, ambaye ana udhibiti kamili wa kila kitu na ujuzi wake hauna kasoro. Lau mambo haya yangekuwa tofauti, uhai usingeweza kuchipuka duniani kwa namna hii. Tusingekuwa na mimea na miti inayochipuka kutoka kwenye punje na mbegu za matunda.

The cycles of morning and evening, activity and stillness in this planet have a direct bearing on plants and life. The fact that the earth revolves on its axis in front of the sun, the sizes given to the sun and the moon, the distances between them and the earth and the temperature of the sun are all determined by the Almighty who is in full control of all things and whose knowledge is faultless. Had these been different, life would not have sprung out of this earth in this fashion. We would not have had plants and trees sprouting forth from grains and fruit-stones.

Sura sasa inaanza kutuvuta fikira zetu kwenye matukio ya maisha yanavyojitokeza kila mahali karibu nasi. Tunaona maisha kwa macho yetu na tunayahisi yanavyochipuka. Tunapotafakari, tunaona uzuri wa uumbaji wa Mungu. Sura inayaonyesha matukio haya jinsi yalivyo hasa. Inatuvuta kuangalia yale yanayoonyesha kuhusu hatua mbalimbali, maumbo na aina mbalimbali za maisha. Yote haya yanatupa ufahamu wa wazi sana wa maisha yanavyokua na kuenea, na pia wa nguvu inayoanzisha maisha. Pia inatupa hamu kubwa ya kutazama na kufurahia uzuri wa maisha.

The sūrah now begins to draw our attention to scenes of life as they open up everywhere around us. We see life with our eyes and feel it as it springs out. As we contemplate it, we see the beauty of God’s creation. The sūrah portrays these scenes as they actually are. It draws our attention to what they show of the various stages, shapes and forms of life. All this gives us a very distinct awareness of life as it grows and spreads, and also of the power that originates life. It also gives us a strong desire to look at and enjoy the beauty of life.

Yeye ndiye aliyeteremsha maji kutoka mbinguni, na kwayo tukaotesha kila aina ya mimea. Kisha tukatoa kutoka humo kijani kibichi, na kutoka kwake tukatoa punje zilizorundikana kwa wingi. Na kutoka katika tunda la mtende, makundi ya tende yanayoning'inia karibu. Na mashamba ya mizabibu, na mzeituni, na komamanga: zinafanana na zinatofautiana. Tazameni matunda yake wakati linapozaa na kuiva. Hakika katika haya kuna ishara zilizo wazi kwa watu wanaoamini kwa kweli. (Aya ya 99)

And He it is who sends down water from the sky with which We bring forth plants of every type and out of these We bring forth verdure from which We bring forth grain piled tight, packed on one another; and out of the spathe of the palm tree, dates in thick clusters; and gardens of vines; and the olive tree, and the pomegranate: all so alike, and yet so different. Behold their fruit when they come to fruition and ripen. Surely in these there are clear signs for people who truly believe. (Verse 99)

Maji yametajwa mara nyingi katika Qur’ani katika muktadha wa uhai na mimea: “Yeye ndiye anayeteremsha maji kutoka mbinguni, kwa hayo tunaotoa mimea ya kila aina.” (Aya ya 99) Kwamba maji ni ya lazima kwa ukuaji wa kila aina ya mmea ni jambo ambalo binadamu wote wanalijua, iwe ni wa kale au wa kisasa, asiyejua kusoma au aliyeelimika. Lakini maji yana nafasi kubwa zaidi na muhimu zaidi kuliko hiyo, na Qur’ani hapa inatukumbusha jambo hili. Kwa mapenzi ya Mwenyezi Mungu, maji yalikuwa chombo kilichosaidia kuifanya uso wa ardhi uwe wa aina ya udongo tunaoujua, ambao unaweza kusaidia mimea.

Water is frequently mentioned in the Qur’ān within the context of life and vegetation: “He it is who sends down water from the sky with which We bring forth plants of every type.” (Verse 99) That water is necessary for the growth of every type of plant is something that all human beings know, whether they are primitive or civilized, illiterate or educated. Yet water plays a far greater and more important role than that, and the Qur’ān here reminds us of this. By God’s will, water was instrumental in making the face of the earth of the type of soil we know, which is plant-supporting.

Sūrah hii inaweka tuhuma hizi uso kwa uso dhidi ya ukweli kamili wa Mungu. Inatoa hoja zake dhidi ya dhana hizi potofu kwa namna inayoonyesha jinsi zisivyo na msingi: “Yeye ndiye Muumbaji wa mbingu na ardhi. Atawezaje kuwa na mtoto ilhali hakuwahi kuwa na mke? Ameumba kila kitu na anajua kila kitu kikamilifu.” (Aya ya 101)

The sūrah puts these allegations face to face against the absolute truth of God. It makes its arguments against these misconceptions in such a way that reveals how hollow they are: “He is the Originator of the heavens and the earth. How can He have a child when He has never had a consort? He has created everything and has full knowledge of all things.” (Verse 101)

Yeye anayeumba ulimwengu wote kutoka katika kutokuwepo hana haja ya mwana.

He who originates the whole universe out of nothing is in no need of a son.

Watoto wanahitajiwa na binadamu kama mwendelezo wa uwepo wao, na wanahitajiwa na wanyonge wanaotaka msaada, na na wepesi wa akili ambao hawawezi kubuni chochote.

Offspring are needed by mortals as an extension of their existence and they are needed by the weak who want help and by the dull who can invent nothing.

Zaidi ya hayo, wale waliobuni hayo walifahamu jinsi uzazi unavyofanyika. Yeyote anayetaka kupata watoto lazima awe na mwenzi wa ndoa au mke kutoka katika jinsi yake mwenyewe. Basi Mungu anawezaje kuwa na mwana wakati hajawahi kuwa na mwenzi wa ndoa, na wakati Yeye ni mmoja, pekee, na hana mfanano na mtu yeyote wala kitu chochote? Mtoto anawezaje kuzaliwa bila mwenzi?

Moreover, those inventors were aware of how procreation takes place. Anyone who desires offspring must have a mate or a female consort from his own species. How, then, can God have a son when He has never had a consort, and when He is one, single, and has no similarities with anyone or anything? How can any offspring be born without a mate?

Hapa sūrah inatumia ukweli unaojulikana ili kuzielekeza akili zao, ikiwapa mifano inayohusiana na maisha yao wenyewe na yale wanayoyaona kuzunguka kwao. Zaidi ya hayo, sūrah inasisitiza kwa namna ya pekee kwamba viumbe vyote vimeumbwa, ili kukanusha dhana yoyote ya kuwepo kwa miungu wengi. Kilichoumbwa hakiwezi kamwe kuwa mshirika wa Muumba. Asili ya Muumba na ya kiumbe ni tofauti kabisa. Sūrah inaeleza elimu ya Mungu kuwa ni kamili, ilhali elimu ya wasioamini imejengwa juu ya udanganyifu na kubahatisha: "Ameumba kila kitu na ana elimu kamili ya mambo yote." (Aya ya 101)

Here the sūrah makes use of a recognized fact in order to address their minds, giving them examples that are relevant to their own lives and what they see around them. Moreover, the sūrah gives special emphasis to the fact that all beings are created in order to disprove any suggestions of a multiplicity of gods. What is created can never be a partner to the Creator. The essence of the Creator and that of the created are totally different. The sūrah speaks of God’s knowledge as absolute, while the unbelievers’ knowledge is based on delusions and guesswork: “He has created everything and has full knowledge of all things.” (Verse 101)

Sura hii inafuatiwa na maelezo ya Mungu yaliyo na nguvu kubwa kiasi kwamba huyajaza utu mzima wa mwanadamu kwa maana ambazo, kwa maoni yangu, haziwezi kuelezwa kwa lugha yoyote ya kibinadamu. Basi na tuwaache mawazo haya yajitokeze tunapoutazama mandhari inayoruhusu sifa za kumtuliza za Mungu zionekane zaidi kuliko sifa zake za kutisha: “Hakuna nguvu ya kuona inayoweza kumzunguka, ilhali yeye anazunguka kila kuona; yuko juu ya kila ufahamu, lakini anajua kila kitu.” (Aya ya 103)

The sūrah follows this with a description of God which is so powerful that it impresses man’s whole being with connotations which I believe to be indescribable by any human language. Let us then allow these impressions to formulate as we behold the scene which allows God’s reassuring attributes to be more prominent than His fear-inspiring attributes: “No power of vision can encompass Him, whereas He encompasses all vision; He is above all comprehension, yet is all-aware.” (Verse 103)

Wale wanaoonyesha kutokuwa na akili kwa kudai kumwona Mungu ni sawa na wale wanaoonyesha kiburi chao kwa kudai ushahidi unaoonekana wa kuwepo kwake. Makundi yote mawili hayaelewi wanachosema. Hisia na uwezo wa akili wa binadamu vimeumbwa ili viweze kushirikiana na ulimwengu unaowazunguka, kutimiza kazi yao ya kujenga maisha ya binadamu duniani, na kuona na kuelewa yale ambayo ulimwengu na ulimwengu mkubwa wa anga vina ishara za kuwepo kwa Mungu na kazi yake. Kuhusu hali halisi ya Mungu mwenyewe, hawajapewa uwezo wa kuifikiria, kwa kuwa kiumbe wa kufa hawezi kuelewa kile kilichopo daima na kisichokufa. Zaidi ya hayo, ufahamu huo si sharti la msingi kwao kutimiza kazi yao duniani. Kwa hakika, wamepewa kile wanachohitaji kwa utimilifu wake, na wana vifaa kamili kwa ajili hiyo.

Those who demonstrate their naivety by demanding to see God are the same as those who demonstrate their arrogance by demanding tangible evidence of His existence. Neither group understand what they say. The senses and mental faculties of human beings have been created so that they can interact with the world around them, fulfil their task of building human life on earth, and observe and understand what the world and the universe contain of pointers to God’s existence and His work. As for the nature of God Himself, they have not been given the power to conceive of it, because a created mortal cannot comprehend what is ever present and immortal. Besides, such comprehension is not an essential requirement for them to fulfil their task on earth. They have, indeed, been given what they need for its fulfilment and are fully equipped for the same.

Inawezekana kuelewa kwamba watu wa zamani walikuwa wajinga, lakini kiburi cha vikundi vya baadaye hakikubaliki kabisa. Wanazungumzia atomu, elektroni, protoni na neutroni wakati hakuna hata mmoja wao aliyewahi kuona chochote kati ya hivyo. Bado haijawezekana kutengeneza darubini yenye nguvu ya kutosha kuwaruhusu wanasayansi kuona chembe ndogo zisizo na kikomo kama hizo. 39 Hata hivyo, watu hao wanakubali kuwepo kwake kinadharia na kuamua athari yake ya kivitendo. Wanapoona athari hizo, wanatangaza kwa uhakika kamili kwamba chembe hizo zipo, licha ya ukweli kwamba hitimisho la mwisho ambalo majaribio yao yanaelekeza ni 'uwezekano' wa kuwepo kwa chembe hizo. Lakini wanapoambiwa juu ya kuwepo kwa Mungu na kuelekezwa kwenye ushahidi wa uwepo Wake, wanapinga ukweli huo, wakitoa hoja zisizo na msingi wowote katika elimu ya kisayansi, mwongozo sahihi au wahyi. Wanadai ushahidi wa kugusika ambao wanaweza kuuona kwa macho yao wenyewe, kana kwamba ulimwengu huu wote na maajabu yote ya uhai hayatoshi kuwa ushahidi.

Hii inafuatiwa na amri ya kimungu kwa Mtume ﷺ ya kufuata yale aliyofunuliwa na Mungu, na kuwageuzia mgongo watu washirikina wanaomshirikisha Yeye na wengine. Hapaswi kuwajali wala kuzingatia hoja zao ndogo ndogo, wala asisumbuke kwa sababu ya kukataa kwao kwa ukaidi ujumbe wake. Kazi yake ni kutekeleza ujumbe wake kwa kuunda maisha yake na mitazamo ya wafuasi wake kwa msingi wa ujumbe wa kimungu. Hapaswi kujali chochote kuhusu makafiri: “Fuata yale yaliyofunuliwa kwako na Mola wako Mlezi, asiyekuwa Yeye hakuna mungu, na geuka mbali na wale wanaomshirikisha Mungu.” (Aya ya 106)

This is followed by a divine order to the Prophet to follow what God has revealed to him and to turn away from pagan people who associate partners with Him. He is not to pay any attention to them or their petty arguments and not to worry about their stubborn rejection of his message. His task is to implement his message by moulding his life and the attitudes of his followers on the basis of the divine message. He is to care nothing for the unbelievers: “Follow what has been revealed to you by your Lord, other than whom there is no deity, and turn your back on those who associate partners with God.” (Verse 106)

Kama Mwenyezi Mungu angetaka, angewalazimisha mwongozo wake. Angeweza, kama angetaka, kuwaumba wakijua njia nyingine isipokuwa ile ya mwongozo wake, kama vile Malaika wanavyofungwa daima kumtii Yeye. Lakini Yeye amemuumba mwanadamu akiwa na uwezo wa kufuata mwongozo ulio sahihi au upotovu. Amemwachia achague njia yake na amemhesabu kwa uchaguzi wake. Yote haya yako ndani ya mfumo wa utashi kamili wa Mungu unaotawala kila kinachotokea katika ulimwengu, bila kumlazimisha mtu yeyote kufanya uchaguzi. Mungu amemuumba mwanadamu kwa namna hii kwa kusudi analolijua Yeye. Ana nafasi ya kutekeleza iliyopangiwa na Mungu, kwa kutumia uwezo wake na vipaji vyake: "Lau Mungu angetaka, wasingemshirikisha Yeye." (Aya ya 107)

Had God so willed, He would have imposed His guidance on them. He could, if He so willed, have created them knowing no way other than that of His guidance, in the same way as angels are bound always to obey Him. He, however, has created man with the ability to follow either right guidance or error. He has left him to choose his way and has held him accountable for his choice. All this is, of course, within the framework of God’s absolute free will which governs everything that occurs in the universe, without imposing a choice on any human being. God has created man in this fashion for a purpose He knows. He has a role to play assigned to him by God, using his abilities and talents: “Had God so willed, they would not have associated partners with Him.” (Verse 107)

Nabii hawajibikii kwa matendo yao, wala hakuwekwa kuwa mlinzi wa mioyo yao: "Hatukukufanya kuwa mlinzi wao, wala wewe si mwenye kuwajibika kwao." (Aya ya 107) Amri hii aliyopewa Nabii inaonyesha eneo ambalo anapaswa kujikita kwalo juhudi zake. Warithi wa Nabii ﷺ, pamoja na wale wanaolingania dini yake katika kila kizazi na kila jamii, pia wanafahamishwa eneo lao la kazi na mipaka yake.

Zaidi ya hayo, aya hizi zinaeleza ukweli fulani wa msingi ambao lazima tuuzingatie. Ukweli wa kwanza kati ya hizi ni kwamba kukubali imani au kuikataa, kufuata uongofu wa haki au kubaki katika upotevu, hakutegemei kutolewa kwa ushahidi na dalili za ukweli. Ukweli wenyewe ni ushahidi wake, na unaweza kwa urahisi kuushinda akili ya binadamu iliuukubali na kuunyenyekea kwa utulivu. Kuna vizuizi vinavyoweza kumzuia mtu kukubali ukweli. Hakika, Mwenyezi Mungu anavitaja hivi anapowaambia waumini: “Kwani mnajua, hata kama [yaani muujiza] mmoja utawaonyeshwa, wanaweza bado wasiamini? Tutageuza nyoyo zao na macho yao kwa kuwa hawakuiamini mara ya kwanza.”

Moreover, these verses outline certain basic facts that we must consider. The first of these facts is that to accept the faith or to deny it, to follow the right guidance or to remain in error, does not depend on the provision of proofs and evidence of the truth. The truth is its own proof and it can easily prevail over the human mind to accept it and submit to it with reassurance. There are impediments that may prevent a person from accepting the truth. Indeed, God refers to these as He addresses the believers: “For all you know, even if one [i.e. a miracle] is shown to them, they may still not believe? We will turn their hearts and eyes away since they did not believe in it the first time.

Tutawaacha waendelee kupotea katika kiburi chao cha kupindukia.” (Aya 109-110)

We shall leave them to blunder about in their overweening arrogance.” (Verses 109-10)

Kilichowazuia mara ya kwanza kupokea mwongozo wa Mwenyezi Mungu ndicho kinachoweza kutokea tena hata baada ya muujiza kuonyeshwa kwao, na hivyo wangeweza kuendelea kupotea na kukataa mwongozo.

What prevented them the first time round from accepting divine guidance could happen again even after a miracle is shown them, and they could, thus, continue to go astray and reject guidance.

Viashiria vya imani vimejificha ndani ya mwanadamu mwenyewe, na vimo ndani ya ukweli wenyewe. Havihusiani na jambo lolote la nje. Kwa hiyo ni lazima moyo wa mwanadamu usafishwe kutokana na mambo yote ya nje yanayozuia kukubali imani.

The pointers to faith are latent within man himself and are inherent within the truth itself. They do not relate to any external factor. It is imperative, therefore, that man’s heart is purged of all external factors impeding its acceptance of the faith.

Ukweli wa pili ni kwamba mapenzi ya Mwenyezi Mungu ndiyo sababu ya mwisho inayoamua ni nani anayefuata uongofu na ni nani anayepotea. Mwenyezi Mungu amependa binadamu wajaribiwe, akatupa uhuru wa kuchagua njia tunayofuata. Yeyote anayetumia uhuru huu kutafuta uongofu kwa nia ya kuufuata atakapoupata, ingawa huenda asijue kwa wakati huo mahali alipo, ataona kwamba Mwenyezi Mungu, kwa mapenzi Yake, anamsaidia na kumwonyesha njia iliyo sahihi.