Hata wakiwa na njama kiasi gani, Wazayuni hawawezi kuushinda uasili wa binadamu ambao, ndani kabisa ya moyo, unajua kwamba yuko Mola aliyeiumba ulimwengu huu.
No matter how much they scheme, the Zionists cannot overpower human nature which, deep at heart, knows that there is a Lord who has created this universe.
Lakini tabia ya kibinadamu huenda isiweze kutambua sifa sahihi za Bwana wa kweli wa ulimwengu, na inaweza kupotoka kwa kumpa mamlaka wengine pamoja Naye. Upotofu huu unapotokea katika tabia ya kibinadamu, mtu huwa asiyeamini au mwabudu sanamu. Hata hivyo, baadhi ya watu wanaweza kuwa na tabia potovu inayosababisha kuharibika kwa uwezo wao wa asili na miitikio yao ya asili. Ni watu wa aina hii ambao wanaweza kuangukia katika njama za kishetani zinazolenga kuwafanya wakane kabisa kuwepo kwa Mungu. Watu kama hao wataendelea kuwa kundi dogo tu. Kwa kweli, wasioamini Mungu halisi leo hawazidi mamilioni machache nchini Urusi na China, ikilinganishwa na mamia ya mamilioni wanaoteseka chini ya udhalimu wa wasioamini hao.
Human nature, however, may not be able to recognise the right attributes of the true Lord of the universe and it may deviate through giving authority to others beside Him. When such deviation occurs in human nature, it becomes unbeliever or idolater. Some individuals, however, may have a corrupt nature that leads to the malfunctioning of their natural faculties and responses. It is such individuals who may succumb to wicked designs aiming to make them deny God’s existence altogether. Such individuals will remain only a small minority. Indeed, the real atheists today do not number more than a few millions in Russia and China, compared to the hundreds of millions who suffer under the tyranny of those atheists.
Juhudi zote ambazo zimeendelea bila kukoma kwa zaidi ya miaka arobaini kutumia njia za elimu na habari kueneza ukafiri hazikuweza kufikia zaidi ya hili.3
All the efforts which have gone on unabated for over forty years to utilise the means of education and information to spread atheism could not achieve more than this.3
Njama mbaya za Wazayuni zimekusudia kupunguza dini kuwa seti ya ibada za kiibada tu, na hivyo kujaribu kupunguza athari yake katika maisha ya kila siku. Kwa njia hii, wanaweza kuwashawishi watu kwamba bado ni waumini, huku wakikubali kwamba mabwana wengine wanatunga sheria kwa ajili yao na kudhibiti shughuli zao za kivitendo. Kwa hiyo, Wazayuni wanaiharibu ubinadamu kabisa, ingawa watu wanaendelea kujidanganya kwamba wao ni waumini.
The Zionists’ wicked designs have sought to reduce religion to a set of rituals, thus seeking to minimise its influence on practical life. In this way, they are able to persuade people that they remain believers while acknowledging that other lords legislate for them and regulate their practical activities. Hence, the Zionists undermine humanity altogether, even though people maintain the delusion that they are believers.
Lengo lao la mwisho daima limekuwa kuiangamiza Uislamu, kwa sababu wanajua kutokana na historia yao wenyewe kwamba hawawezi kuushinda kwa muda wote utakapoendelea kutekelezwa kivitendo. Pia wanajua kwamba wanaweza kuwashinda Waislamu pale tu wasipotekeleza Uislamu kikweli, bila kujali kwamba wanaweza kujiona kuwa Waislamu. Kuwasilisha wazo kwamba dini inafuatwa ipasavyo wakati kwa kweli ina athari ndogo au haina athari kabisa katika maisha ya watu ni jambo la lazima ili njama ya Kizayuni ifanikiwe.
Their ultimate aim has always been to destroy Islam, because they know from their own history that they can never overcome it as long as it continues to be implemented in practice. They also know that they can overcome Muslims only when they do not truly implement Islam, regardless of the fact that they may consider themselves Muslim. Presenting the notion that religion is properly followed when it actually has little or no influence on people’s life is necessary for the Zionist plot to succeed.
Ninahisi, ingawa Mwenyezi Mungu ndiye anayejua zaidi, kwamba Wazayuni Wayahudi na mamluki wa Kikristo wa Vita vya Msalaba wamefikia hatua ya kukata tamaa katika juhudi zao za kung'oa Uislamu kutoka ngome zake barani Afrika, Asia na Ulaya pia. Wamepoteza kabisa matumaini ya kuweza kuwafanya watu wa Kiislamu wakubali kutokuamini Mungu kupitia itikadi za kimaada, na hawana tena matumaini yoyote ya kuweza kuwageuza Waislamu kuwa wafuasi wa dini nyingine kupitia kazi za umishonari au ukoloni wa moja kwa moja. Hii ni kwa sababu kutokuamini Mungu kunachukiza maumbile ya binadamu. Hata wapagani wanakikataa, achilia mbali Waislamu. Kwa upande wao, dini nyingine hazitarajii wala hazijaribu hata kidogo kuchukua nafasi ya Uislamu katika akili ya Muislamu yeyote.
I feel, although God knows best, that the Zionist Jews and the Christian neo- Crusaders have reached the point of despair in their attempts to uproot Islam from its strongholds in Africa, Asia and Europe as well. They have lost all hope that they can make Muslim populations adopt atheism through materialistic creeds, and they no longer entertain any hope of being able to convert Muslims to other religions through missionary work or direct colonialism. This is due to the fact that atheism is repugnant to human nature. It is even rejected by pagans, let alone by Muslims. For their part, other religions do not even hope or attempt to replace Islam in the mind of any Muslim.
Labda ni kwa sababu ya kukata tamaa huku ndiyo maana Wayahudi wa Kizayuni na wapya wa Msalaba wa Kikristo wamebadilisha mbinu zao. Hawajaribu tena kukabiliana na Uislamu waziwazi kupitia Ukomunisti au kazi ya umishonari. Wameamua mipango yenye hila zaidi na yenye uovu zaidi. Sasa wanajaribu kuanzisha mifumo na tawala zinazojipa rangi ya Kiislamu ya juujuu na kuutumia Uislamu kwa maneno matupu tu. Mara wanapojivika kinyago hiki, tawala kama hizo huanza kutekeleza miradi yote na mipango iliyopendekezwa katika mikutano ya kimishonari na katika Itifaki za Wazayuni, ambayo haikuweza kutekelezwa kwa njia ya moja kwa moja na ya waziwazi.
Perhaps it is because of this despair that Zionist Jews and Christian neo-Crusaders have changed their tactics. They no longer try to confront Islam openly through Communism or missionary work. They have adopted more subtle and wicked designs. They now try to establish systems and regimes which give themselves a superficial Islamic colour and which pay lip-service to Islam. Once they have donned this mask, such regimes start to carry out all the projects and plans recommended by missionary conventions and Zionist protocols, which could not be implemented in a direct and open manner.
Tawala hizi zinaweza kujiita za Kiislamu, au angalau kutangaza kwamba zinaheshimu dini, lakini wakati huo huo zinasimamisha kabisa sheria ya Mungu na kuiweka mahali pake sheria iliyotungwa na binadamu, inayohalalisha kile ambacho Mungu amekitangaza kuwa haramu. Zinatetea dhana za maisha na thamani za kimaadili zinazodhoofisha zile za Kiislamu, zikitumia katika mchakato huo mbinu zote na vyombo vyote vinavyoathiri maoni ya umma dhidi ya mitazamo na imani za kidini. Kwa kufuata kikamilifu maazimio ya mikutano ya kimisionari na itifaki za Kizayuni, zinawalazimisha wanawake Waislamu kutoka majumbani mwao, kwa kisingizio cha maendeleo, ustaarabu, na maslahi ya maendeleo, kazi na tija. Wanafanya hivyo wakati mamilioni ya watu bado hawana ajira, wakiishi chini ya mstari wa umaskini. Wanakuza uhuru usiozingatia maadili kwa jinsia zote mbili huku wakidai kuheshimu imani na kuifuata. Licha ya haya yote, watu bado wanaendelea kudhani kwamba wanaishi kama Waislamu wa kweli katika jamii ya Kiislamu. Je, si kweli, wanauliza, kwamba walio wema miongoni mwao wanaendelea kusali na kufunga saumu zao? Swali kuu la iwapo mamlaka ni ya Mungu peke yake au ya miungu mbalimbali halina tena umuhimu kwao, kwa kuwa wamedanganywa kufikiri kwamba jambo hilo halihusiani na dini, na kwamba wanaweza kuendelea kuwa Waislamu huku wakiendesha maisha yao kwa misingi ya thamani na sheria ambazo hazitokani na Uislamu.
These regimes may profess to be Muslim, or at least declare that they respect religion, but at the same time, they suspend God’s law altogether and replace it with a man-made one that makes lawful what God has declared unlawful. They advocate concepts of life and moral values that undermine Islamic ones, using in the process all methods and media that influence public opinion against religious views and beliefs. In strict adherence to the conclusions of missionary conventions and Zionist protocols, they force Muslim women out of their homes, pleading the cause of progress, civilisation and the interests of development, work and productivity. This they do when millions remain unemployed, living below the poverty line. They promote permissiveness among both sexes while claiming to respect faith and to adhere to it. Despite all this, people continue to think that they live as true Muslims in a Muslim society. Is it not true, they ask, that the good among them continue to offer their prayers and observe their fasting? The central question of whether sovereignty belongs to God alone or to a diversity of deities no longer concerns them since they have been tricked into thinking that it has nothing to do with religion and that they can continue to be Muslims while conducting their lives on the basis of values and laws that are not derived from Islam.
Ili kuhakikisha mafanikio ya hila zao na kuficha ushiriki wao, Uzayuni wa kimataifa na Wakristo-Crusade mamboleo huchochea migogoro na uadui wa juu juu unaoonyesha tawala hizi kuwa ni kinyume chao. Wanafanya hivyo huku wakiwapa msaada wa kimali na kimaadili, wakiwalinda kwa siri na waziwazi, na kutumia huduma zao wenyewe za kijasusi kuhakikisha kuendelea kwao kuwepo. Kwa njia hii, wanaondoa shaka yoyote juu ya vibaraka wao, ambao wanatimiza kwa niaba yao yale ambayo wao wenyewe hawakuweza kuyatimiza baada ya zaidi ya karne tatu za juhudi za kuangamiza imani na maadili ya Waislamu. Hivyo, tawala hizi zinafanya kazi ya Wazayuni na wamisionari wa Kikristo, na kuwanyima Waislamu chanzo chao cha kwanza cha nguvu, yaani, kuendesha maisha yao kwa msingi wa imani yao.
In order to ensure the success of their trickery and to hide their involvement, world Zionism and neo-Crusaders stir up superficial conflicts and hostilities which show these regimes to be opposed to them. This they do at the same time as providing them with material and moral support, protecting them both discreetly and openly, and using their own intelligence services to ensure their survival. In this way, they remove all suspicion from their puppets who fulfil for them what they have been unable to fulfil for themselves after more than three centuries of effort to destroy the faith and moral values of the Muslims. Thus, these regimes do the work of the Zionists and Christian missionaries and deprive the Muslims of their first source of power, namely, conducting their lives on the basis of their faith.
Hata hivyo, kundi dogo katika eneo kubwa la ulimwengu wa Kiislamu bado halijadanganywa na haliwezi kushawishiwa likubali kutokuamini kuwa picha ya Uislamu. Wanakataa udanganyifu unaoonyesha uasi na uhuru usio na mipaka kuwa maendeleo na ustaarabu. Kundi hili linashtakiwa kwa mashtaka mbalimbali ya uongo. Linakabiliwa na vita vya kuliangamiza, huku mashirika ya habari ya kimataifa na vyombo vya habari vya umma vikibaki viziwi, bubu na vipofu. Hata Waislamu rahisi na wenye nia njema wanaweza kudhani kuwa ni mgongano wa haiba tu au vita vya kimadhehebu visivyo na uhusiano wowote na mapambano yasiyokoma dhidi ya dini ya Uislamu. Wale miongoni mwao wanaosikitishwa kuona kudhoofika kwa maadili na thamani za kidini wamejishughulisha kwa kutokuwa na akili kujaribu kurekebisha makosa madogo madogo, wakidhani kwamba wametimiza wajibu wao kwa kuyapinga. Wanajishughulisha kabisa na mambo ya pembeni wakati misingi ya imani hii inaharibiwa, mamlaka ya Mungu yanachukuliwa kwa nguvu, na maisha ya binadamu yanatawaliwa na miungu ya uongo ambayo wameamriwa kuikataa.
A minority of people in the vast area of the Muslim world, nevertheless, remain undeluded and cannot be brought round to accept unfaith as an image of Islam. They reject the deception that paints transgression and permissiveness as progress and civilisation. All sorts of false accusations are levelled at this minority. It is subjected to a war of extermination while international news agencies and the mass media remain deaf, dumb and blind. Even simple, well-meaning Muslims may think that it is only a clash of personalities or a sectarian battle that has nothing to do with the unabating fight against the religion of Islam. Those of them who are perturbed to see the weakening of religious and moral values are naively preoccupied with trying to correct some minor offences, thinking that they fulfil their task by speaking up against them. They are fully preoccupied with side issues when the foundations of this faith are being destroyed, God’s authority is being usurped and human life is governed by false gods that they have been ordered to reject.
Wayahudi Wazayuni na mamluki wa Kikristo wa Vita vya Msalaba mamboleo wanajivunia wenyewe kwa kufanikisha hila hii. Kwa muda mrefu walikuwa wamekata tamaa ya kufanikiwa kuidhoofisha Uislamu kwa kueneza ukafiri au kuwageuza Waislamu kupitia kazi ya umishonari.
The Zionist Jews and Christian neo-Crusaders are pleased with themselves for having pulled off this trick. They had long despaired of managing to undermine Islam by spreading atheism or converting Muslims through missionary work.
Hata hivyo, tuna matumaini yasiyo na kikomo kwamba Mwenyezi Mungu atazifanya juhudi zao kuwa bure. Imani yetu katika nguvu ya dini hii ya Uislamu haina mipaka. Wataendelea kupanga njama, lakini Mwenyezi Mungu ataziharibu njama zao. Ndiye aliyesema: “Walipanga njama zao, lakini njama zao zote ziko mikononi mwa Mwenyezi Mungu, ijapokuwa njama zao zilikuwa na nguvu za kuweza kuondoa milima. Usidhani kamwe kwamba Mwenyezi Mungu atavunja ahadi aliyowapa Mitume wake. Hakika Mwenyezi Mungu ni Mwenye nguvu, Mwenye kulipiza.” (14: 46-7)
We have, however, unlimited hope that God will render their efforts futile. Our trust in the power of this religion of Islam knows no limit. They will continue to scheme, but God will foil their schemes. It is He who says: “They devised their plots, but their plots are all within God’s grasp, even though their plots are so powerful as to move mountains. Never think that God may ever fail to fulfil the promise which He has given to His messengers. Indeed God is Almighty, able to exact retribution.” (14: 46-7)
Mwanzoni mwa sura, ushahidi wa uumbaji na uhai unawekwa katika mkabiliano wenye nguvu dhidi ya kutokuamini kuwepo kwa Mungu. Inapowasilishwa kwa wasioamini kuwepo kwa Mungu, wao hujikuta wakilazimika kutumia hoja za uongo na za hila.
At the beginning of the sūrah, the evidence of creation and life is placed in a powerful confrontation with atheism. When it is put to atheists, they find themselves driven to false and devious arguments.
Tunapotafakari kuwepo kwa ulimwengu huu na mfumo unaoutawala, tunalazimika kuhitimisha kwa maumbile na kwa mantiki kwamba ni kazi ya Muumba aliyebuni mfumo wake tata. Haiwezekani kwetu kufikiri kwamba kitu kinaweza kuja kuwepo kutoka kwenye kutokuwepo kabisa, isipokuwa tukikubali kuwepo kwa Mungu anayeumba, anayeanzisha na kuleta kitu kuwepo. Kinyume chake, wanaoamini kwamba hakuna Mungu wanajaribu kuziba mapungufu ya hoja yao kwa kusema kwamba si lazima kudhani kwamba kutokuwepo kulitangulia kuwepo. Mmoja wao hata amejulikana kama mwanafalsafa wa roho, kwani anaitetea dhidi ya mtazamo wa kimaada. Baadhi ya Waislamu wasio na ufahamu wa kina huenda wakamsifu sana na kumnukuu kuunga mkono imani yao, kana kwamba wanataka kuunga mkono dini ambayo Mungu ameiteremsha kwa kauli ya mmoja wa waja wake. Mwanafalsafa huyu alikuwa Myahudi aliyeitwa Bergson, aliyedai kwamba kuwepo kwa ulimwengu hakukutanguliwa na kutokuwepo.
When we consider the existence of this universe and the system that governs it, we are bound to conclude that, naturally and logically, it is the work of a Creator who has devised its elaborate system. It is impossible for us to perceive that something comes into existence out of nothing, unless we acknowledge the existence of a deity who creates, originates and brings into existence. By contrast, atheists try to mend the flaws in their argument by saying that it is not necessary to suppose that non- existence preceded existence. One of them even became known as the philosopher of spiritualism, as he defends it against materialism. Some naïve Muslims may speak highly of him and quote him in support of their faith as if they want to support the faith God has revealed by a statement of one of His servants. This philosopher was a Jew named Bergson who claimed that the existence of the universe was not preceded by non-existence.
Anatoa msingi gani kwa madai yake? Je, anategemea akili ya binadamu?
What basis does he provide for his claims? Does he rely on human intellect?
Hapana kabisa. Yeye mwenyewe anakiri kwamba akili ya binadamu inaweza tu kuona kuwepo kukija baada ya kutokuwepo. Je, anategemea ufunuo kutoka kwa Mungu? Hadai jambo kama hilo, ingawa anasema kwamba kwa angavu, wanamafumbo daima wamefikia hitimisho la kuwepo kwa Mungu. Kwa hiyo, ni lazima tukubali angavu hii, ambayo imekuwa thabiti kiasi hicho. [Mungu ambaye Bergson anamzungumzia si Mungu kama tunavyomfahamu Yeye. Mungu, kwake, ni uhai.] Basi, anategemea chanzo gani kingine ili kuthibitisha nadharia yake?
Certainly not. He himself admits that the human mind can only perceive of existence coming after non-existence. Does he rely on inspiration from God? He makes no such claim, although he says that by intuition, mystics have always come to the conclusion of the existence of a deity. Hence, we must accept this intuition, which has been so consistent. [The deity Bergson talks about is not God, as we conceive of Him. The deity, to him, is life.] Upon what other source does he rely, then, to prove his theory?
Hatujui kwa hakika.
We simply do not know.
Tunapaswa daima kurejea kukiri kuwepo kwa Muumba aliyeiumba ulimwengu huu na kuuleta katika kuwepo. Hatuwezi kabisa kueleza kuwepo kwa ulimwengu bila kuutegemea wazo hili. Hata hivyo, jambo hilo si kwamba ulimwengu upo tu, bali kwamba unaendeshwa kwa kufuata sheria na vipimo ambavyo havishindwi kamwe. Kila uwezekano umekokotolewa kwa usahihi katika kuviweka sheria hizi. Baada ya tafakari ya muda mrefu, akili ya binadamu bado inaweza kufahamu sehemu ndogo tu kati yake.
We must always come back to acknowledging the existence of a creator who has made this universe and brought it into existence. We simply cannot explain the existence of the universe without resorting to this concept. The point, however, is not merely that the universe exists, but rather that it operates according to laws and measures which never fail. Every possibility is calculated accurately in devising these laws. After long contemplation, the human mind can still only comprehend a small portion of them.
Vivyo hivyo hivyo kwa uhai. Hatuwezi kueleza jinsi pengo kati ya uhai na maada linavyovukwa — kwa lolote tunalotoa kama ufafanuzi wa maada, ikiwa ni pamoja na mionzi ya kiradi — isipokuwa tukikubali kwamba jambo hilo ni kazi ya Mungu anayeumba kwa mpango wa makusudi na wa kina. Ameuumba ulimwengu katika hali inayoruhusu kuibuka na kuendelea kwa uhai. Pamoja na sifa za ajabu zinazotofautisha uhai wa binadamu, ni lazima uainishwe kuwa wa juu zaidi kuliko uhai wa wanyama. Hata hivyo, binadamu ameumbwa kwa udongo, jambo linalomaanisha kwamba ameumbwa kwa dutu ile ile inayoundwa dunia hii. Basi lazima kulikuwepo na mapenzi yaliyompa uhai pamoja na sifa zake za kibinadamu kwa kusudi maalum.
The same applies to life. We cannot explain how the gulf between life and matter — whatever definition we give to matter, including radioactivity — is crossed unless we admit it to be the work of a deity who creates according to a deliberate and elaborate scheme. He has created the universe in a condition which allows the emergence and sustainability of life. With all the remarkable characteristics distinguishing human life, it has to be classified as higher than animal life. However, man has been created of clay, which means that he is made of the same material as this earth. There must then have been a will that gave him life as well as his human characteristics according to a definite purpose.
Majaribio yote ya wanaomkataa Mungu kueleza kuanza kwa uhai yameshindwa, hata kwa viwango vya akili ya binadamu yenyewe. Jaribio la hivi karibuni nililosoma katika uwanja huu lilikuwa la mwanafalsafa wa Kimarekani Durant, ambaye anajaribu kuchora aina fulani ya mlinganisho kati ya aina ya mwendo ndani ya kiini, ambao anauita kiwango fulani cha uhai, na aina ya uhai tunayoijua. Kwa kweli, anajitahidi sana kuziba pengo kati ya jambo lisilo na uhai na uhai unaofanya kazi, lakini mwishowe anajikuta katika nafasi ya kukataa dhana ya Muumba anayetoa uhai kwa kisichokuwa na uhai.
All attempts by atheists to explain the emergence of life have failed, even by the standards of the human mind itself. The latest I have read in this field was an attempt by the American philosopher Durant who tries to draw some sort of analogy between the type of movement within the nucleus, which he calls a degree of life, and the type of life which we know. He, indeed, makes a great effort to bridge the gap between dull matter and active life, only to be in a position of denying the concept of the creator who gives life to what is lifeless.
Juhudi zake zisizokoma hazikumfaidi yeye wala wanamaada wengine kwa lolote. Tukidhani kwamba uhai ni sifa ya asili iliyomo ndani ya maada, na kwamba hakuna nguvu nyingine yenye mapenzi iliyopewa uwezo wa kuanzisha uhai, basi ni lazima tueleze kwa nini uhai, ambao upo ndani ya maada, unajidhihirisha katika viwango kadhaa, baadhi yake yakiwa juu na kisasa zaidi kuliko mengine. Kwa nini uhai unajidhihirisha katika mwendo wa kimitambo usio na akili ndani ya kiini (nucleus), wakati unaonekana katika umbo la kiumbehai kwa mimea, na katika umbo la kiumbehai lililo la kisasa zaidi kwa viumbe vingine hai? Ikiwa maada zote zina sifa ya asili ya uhai, inawezekanaje baadhi ya maada zikachukua sifa hii zaidi kuliko nyingine, bila kuwepo kwa mapenzi na mpango wa kina? Inawezekanaje uhai ukawa na viwango kadhaa? Tunaweza kuelewa mpangilio huu wa viwango tu ikiwa ni kazi ya mapenzi yenye fahamu yanayopanga na kuchagua. Ikiwa jambo hilo limeachwa kwa maada, ikidhaniwa kwamba ina uhai, ifanye kulingana na mipango yake yenyewe, akili zetu za kibinadamu haziwezi kuelewa wala kueleza mpangilio huu wa viwango.
His tireless efforts have not availed him or other materialists of anything. If we were to presume that life is an innate quality within matter, and that there is no other power endowed with a will to originate life, we have to explain why life, which is within matter, manifests itself in several degrees, some of which are higher and more sophisticated than others. Why does life manifest itself in a mechanical, unintelligent movement in the nucleus, while it appears in an organic form in plants and in a more sophisticated organic form in other living things? If all matters have an innate quality of life, how is it that some matters take of this quality more than others, in the absence of a will and elaborate planning? How is it that life has several degrees? We can only understand this gradation if it is the work of a conscious will which plans and chooses. If it is left to matter, assuming that it has life, to do according to its own designs, our human intellect cannot understand or explain this gradation.
Mtazamo wa Kiislamu kuhusu asili ya uhai katika hatua zake mbalimbali ndio maelezo pekee yanayokubalika kwa jambo hili, ambalo wanamaada hawawezi kulieleza, haijalishi wanajitahidi kiasi gani. Katika tafsiri hii, hatuondoki kwenye mbinu ya Qur’ān. Kwa hiyo, tunajizuia kukabiliana na upotofu wa kutokuamini Mungu kwa ushahidi wa uumbaji, uhai na mipango ya makusudi. Qur’ān haichukulii swali la kuwepo kwa Mungu kuwa swali lake kuu, kwa sababu Mungu anajua kwamba maumbile ya binadamu yanakataa misingi ya kutokuamini Mungu. Swali halisi ni la umoja wa Mungu na kuthibitisha mamlaka Yake juu ya maisha ya binadamu. Hili ndilo swali la msingi lililofafanuliwa katika sura hii, kama tulivyoona katika aya zake za mwanzo.
The Islamic view of the origin of life in its different grades is the only acceptable explanation of this phenomenon which cannot be explained by the materialists no matter how hard they try. In this commentary, we do not move away from the Qur’ānic method. Hence, we confine ourselves to confronting the fallacies of atheism by the evidence of creation, life and deliberate planning. The Qur’ān does not consider the question of God’s existence as its main question because God knows that human nature rejects the premises of atheism. The real question is that of God’s oneness and the establishment of His authority on human life. This is the basic question elaborated in this sūrah, as we have seen in its opening verses.