Masimulizi ya kihistoria yaliyotolewa katika sura hii yamejikita katika mada ya umoja wa Mungu. Katika masimulizi haya yote, wajumbe wa Mungu walisisitiza kwa watu wao ukweli wa umoja wa Mungu, na kuwaonya dhidi ya kumshirikisha Mungu na washirika. Katika kila simulizi tunaona jinsi maonyo ya wajumbe hao yalivyotimia. Sasa sura inaendelea kushughulikia suala kuu la umoja wa Mungu kwa mtazamo tofauti, unaohusu hasa maumbile ya binadamu kama alivyoumba Mungu. Inazungumzia ahadi thabiti yenye athari kubwa kwa maumbile ya binadamu na muundo wake. Hakika, kukiri Mungu kuwa Bwana pekee wa ulimwengu kumo ndani ya maumbile ya binadamu, ambayo yanakiri hilo kwa kuwepo kwake yenyewe na kwa yale yanayohisi kwa undani moyoni. Wajumbe wa kimungu huleta ukumbusho na maonyo kwa wale wanaopotoka kutoka katika maumbile yao ya msingi. Kuamini umoja wa Mungu ndilo suala la msingi la agano kati ya maumbile ya binadamu na Muumba wa binadamu. Kwa hiyo, hawana udhuru wa kuvunja agano hili, hata kama Mungu asingewatumia mjumbe yeyote wa kuwakumbusha na kuwaonya. Lakini ni neema ya Mungu inayoamuru kwamba binadamu wasiachwe kwa maumbile yao peke yake, kwa sababu yanaweza kupotoka, wala kwa akili zao peke yake, kwa sababu zinaweza kukosea.

The historical accounts given in this sūrah have centred on the theme of God’s oneness. In all these accounts, God’s messengers emphasized the truth of God’s oneness to their peoples, and warned them against associating partners with Him. In each account we see how the warnings of those messengers came to pass. Now the sūrah moves on to deal with the central issue of God’s oneness from a different angle, which refers particularly to human nature as created by God. It speaks of a firm pledge with far-reaching implications for human nature and its constitution. Indeed, acknowledging God as the only Lord in the universe is ingrained in human nature, which admits to it by its very existence and by what it feels deeply at heart. Divine messengers bring reminders and warnings to those who deviate from their essential nature. Believing in God’s oneness is the basic issue of a covenant between human nature and the Creator of human beings. Therefore, they have no justification for breaking this covenant, even if God did not send them any messenger to remind and warn them. But it is God’s grace that dictates that human beings should not be left to their nature alone, because it may deviate, or to their minds because they may err.

Kwa hiyo, Yeye huwatumia Mitume kuwaletea habari njema na kuwaonya, ili watu wasiwe na hoja ya kuweza kumpinga Mwenyezi Mungu baada ya kuwatumia Mitume hao.

Hence, He sends them messengers to bring them happy news and to warn them so that people may not have an argument to press against God after He sent them those messengers.

Kuhusu suala la upweke wa Mungu, tukiliangalia kwa mtazamo huu, sura inafuata mistari kadhaa. Ya kwanza kati ya hiyo ni simulizi inayozungumzia hali ambayo, kwa mujibu wa baadhi ya riwaya, ilitokea katika historia ya zamani ya Wana wa Israili. Kwa usahihi zaidi, inazungumzia aina ya watu ambao wanaweza kuwepo wakati wowote na mahali popote. Katika jamii yoyote au kizazi chochote, tunakutana na watu wenye elimu ya kutosha kuwaongoza kwenye ukweli na kufuata uongofu, lakini hata hivyo wanapinga elimu yao wenyewe na kuzama katika upotevu kama wale wasio na elimu yoyote kabisa. Kwa hakika, elimu yao wenyewe inazidisha mateso yao na upotovu wao kwa sababu wanabaki bila imani, ambayo ndiyo hufanya elimu kuwa mwanga wa kuongoza.

Mola wako alitoa vizazi vyao kutoka migongoni mwa wana wa Adamu, akawafanya washuhudie juu ya nafsi zao wenyewe. [Akasema]: "Je, mimi si Mola wenu?" Wakajibu: "Naam, kwa hakika tunashuhudia hilo." [Alifanya hivyo] ili msije kusema siku ya Kiyama, "Hakika sisi tulikuwa hatujui jambo hili;" au ili msije kusema, "Ni baba zetu waliomshirikisha Mungu zamani, nasi tulikuwa wazao wao waliokuja baadaye tu. Je, Utatuangamiza kwa sababu ya yale waliyoyazua wale wazushi wa uongo?" Hivyo ndivyo Tunavyoyabainisha wazi Aya zetu ili wao warejee [kwenye njia iliyo sahihi]. (Aya 172-174)

Your Lord brought forth their offspring from the loins of the children of Adam, and called them to bear witness about themselves. [He said]: “Am I not your Lord?” They replied: “Yes, indeed, we bear witness to that.” [This He did] lest you should say on the Day of Resurrection, “We were truly unaware of this;” or lest you say, It was our forefathers who, in times gone by, associated partners with God, and we were only their late offspring. Will You destroy us on account of what those inventors of falsehood did?” Thus We make plain Our revelations so that they may return [to the right path]. (Verses 172-174)

Katika sehemu hii fupi tunaona kiini cha suala la imani na asili ya binadamu, lililoonyeshwa kwa picha ya kipekee yenye uhai inayoonyesha vizazi vya mbali sana ya baadaye, bado vikiwa katika migongo ya wanadamu, kabla ya kujitokeza katika ulimwengu huu unaoonekana. Wote wamekusanyika mbele ya Muumba wao, Ambaye anawauliza:

In this short passage we have the central issue of faith and human nature portrayed in a uniquely vivid scene that shows the generations of the faraway future, as they are still in the loins of human beings, before they make their appearance in this visible world. All of them are gathered in front of their Creator who asks them:

“Je, mimi si Mola wenu?” (Aya ya 172) Wote wanakiri Ubwana Wake, wanakubali nafasi yao kama waja watiifu na hadhi Yake kama Bwana pekee. Hawana ukubwa zaidi ya chembe ndogo zilizoshikwa mkononi mwa Muumbaji Mkuu.

“Am I not your Lord?” (Verse 172) They all acknowledge His Lordship, admit their position as obedient servants and His status as the only Lord. They are no bigger than small atoms held in the hand of the great Creator.

Hili ni tukio tukufu lisilo na mfano katika lugha ya binadamu wala katika picha zake za kimawazo. Ukuu wake huongezeka zaidi pale akili zetu zinapojaribu, kwa bidii yote, kuliwazia, tukiangalia jinsi chembe hizi nyingi zisizohesabika zinavyokusanywa na kutolewa. Kisha zinasemeshwa kama viumbe wenye akili, kwa sababu ya sifa asili ambazo Mwenyezi Mungu amezitia ndani yake. Zinajibu kama viumbe wenye akili, zikikiri nafasi yao na hadhi yao, na kutoa ahadi zao wakati bado zimo katika viuno vya mababu zao. Tunajazwa na mshangao tunapotafakari tukio hili la ajabu, tukiangalia chembe hizi ndogo, kila moja ikibeba uhai unaoweza kuwa. Kila moja ni mbegu ya binadamu kamili, yenye sifa zake za pekee, ikisubiri ruhusa ya kukua na kujitokeza katika umbo lake maalum lililoandaliwa kwake duniani kesho. Inatoa ahadi yake na kuingia katika agano kabla ya kujitokeza katika ulimwengu huu wetu.

Hadīth ambazo Ibn Kathīr anazitaja kuthibitisha kauli hii ya Qur'ani zimenukuliwa hapa. Al-Bukhārī na Muslim wote wawili wamesimulia katika mkusanyiko wao wa kuaminika, al-Ṣaḥīḥ, hadīth iliyosimuliwa na Abū Hurayrah ambaye ananukuu Mtume ﷺ akisema: "Kila binadamu huzaliwa na maumbile safi. [Toleo moja linasema: kila binadamu huzaliwa akiamini dini hii.] Kisha wazazi wake humfanya kuwa Myahudi, Mkristo, au Mmajusi." Hadīth iliyosimuliwa na Muslim inamnukuu Mtume ﷺ akisema: "Mungu anasema: Nimewaumba waja wangu juu ya dini safi. Kisha mashetani wakawashambulia na kuwaondoa katika dini yao, wakiwakataza yale niliyoyahalalisha." Al-Aswad ibn Sarī`, mmoja wa maswahaba wa Mtume ﷺ aliyekuwa wa kabila la Sa`d, anasimulia: "Nilijiunga na Mjumbe wa Mungu ﷺ katika vita vinne. Mara moja, watu wetu walipowaua wapiganaji wa adui, pia walishambulia watoto wao. Mtume ﷺ aliposikia hili, alikasirika sana na akawakemea, akisema: 'Imekuwaje baadhi ya watu wanawashambulia watoto?' Mtu mmoja akasema: 'Ee Mjumbe wa Mungu, je, hawa si watoto wa makafiri?' Akasema: 'Bora miongoni mwenu wamezaliwa kwa makafiri. Fahamuni kwamba kila binadamu huzaliwa akifuata dini ya haki. Ataendelea hivyo hadi atakapoweza kujieleza. Kisha wazazi wake humfanya kuwa Myahudi au Mkristo.'" Kwa upande wetu, hatutengui uwezekano kwamba tukio lililosimuliwa katika aya hii ya Qur'ani lilitokea kama lilivyoelezwa, yaani kihalisi: "Mola wako Mlezi alipowatoa wana wa Adam, kutoka migongoni mwao, vizazi vyao, akawashuhudisha juu ya nafsi zao." (Aya ya 172) Tunaamini kwamba linaweza kutokea kwa urahisi kama Mungu alivyoeleza, kwa kuwa hakuna kitu kinachozuia kutokea pale Mungu anapotaka. Lakini wakati huo huo, hatutengui tafsiri iliyoelezwa na Ibn Kathīr na kukubaliwa na wanazuoni wengine. Kwa vyovyote vile, tunaweza kuhitimisha kwamba kuna ahadi iliyotolewa na maumbile ya binadamu kwa Mwenyezi Mungu Mwenyewe, ikitangaza kwamba maumbile ya binadamu yanaamini umoja Wake na yataendelea kuamini hivyo. Hii ina maana kwamba kiini cha umoja wa Mungu kimethibitika vizuri katika maumbile ya binadamu, na kila mtoto wa binadamu huzaliwa akiwa na mwelekeo huu wa wazi. Yeye hujitenga nao tu pale kipengele cha nje kinapoharibu maumbile yake kwa kuendesha uwezo wa pande mbili wa binadamu wa kufuata uongozi ulio sahihi au kupotoka kutoka huo.

The ĥadīths to which Ibn Kathīr refers as confirming this Qur’ānic statement are quoted here. Both al-Bukhārī and Muslim relate in their authentic collections, the Şahīh, a ĥadīth narrated by Abū Hurayrah who quotes the Prophet as saying: “Every human being is born with upright nature. [One version puts the statement as: every human being is born believing in this faith.] His parents then make him a Jew, a Christian, or a Magian.” A ĥadīth related by Muslim quotes the Prophet as saying: “God says I have created My servants following the pure faith. Satans then assaulted them and removed them from their faith, forbidding them what I have made lawful.” Al-Aswad ibn Sarī`, one of the Prophet’s companions who belonged to the Sa`d clan reports: “I joined God’s Messenger in four expeditions. Once, when our people had killed enemy fighters, they also attacked their children. On hearing this, the Prophet was very angry and rebuked them, saying: ‘How is it that some people attack children?’ One man said: ‘Messenger of God, are they not the children of unbelievers?’ He said: `The best among you have been born to unbelievers. Let it be known that every human being is born following the right faith. He will continue to do so until he is able to express himself. His parents then make of him a Jew or a Christian.’” For our part, we do not exclude the possibility that the event related in this Qur’ānic verse took place as is described, i.e. literally: “Your Lord brought forth their offspring from the loins of the children of Adam, and called them to bear witness about themselves.” (Verse 172) We believe that it could easily happen as God has described, because there is nothing to stop it happening when God wills. But at the same time we do not exclude the interpretation outlined by Ibn Kathīr and approved by other scholars. At any rate, we can conclude that there is a pledge made by human nature to God Himself, declaring that human nature believes in His oneness and will continue to do so. This means that the essence of God’s oneness is well established in human nature, and every human child is born with this clear tendency. It deviates from it only when an external factor corrupts its nature by the manipulation of the dual susceptibility of human beings to follow right guidance or to deviate from it.

Sura kisha inatoa mfano wa athari za vitendo za kupotoka kutoka kwa maumbile safi ya binadamu, yaani kuvunja agano lake na kuiacha ufunuo wa Mwenyezi Mungu baada ya kuujua. Mfano huo unaonyeshwa kupitia mtu ambaye amepewa ufunuo wa Mwenyezi Mungu, wa wazi, wa moja kwa moja na rahisi kuelewa. Hata hivyo, yeye anauacha, akigeuka mbali, akishikamana na maisha ya dunia hii na kufuata matamanio yake. Hii inamaanisha kwamba hatimizi agano lake la kwanza wala kufuata ufunuo unaompa mwongozoulio wazi. Hivyo, Shetani anamshinda, na yeye anabaki amekataliwa na Mwenyezi Mungu, asiweze kufurahia usalama wala amani.

The sūrah then gives an example of the practical effects of deviation from sound human nature, betraying its covenant and abandoning God’s revelations after having learnt them. The example is shown through a person who has been given God’s revelations, plain, direct and easy to grasp. However, he discards them, turning away, clinging to the life of this world and following his desire. This means that he neither fulfils his first covenant nor follows the revelations providing him with clear guidance. Hence, Satan overpowers him and he stands rejected by God, unable to enjoy security or peace.

Katika mtindo wake wa kipekee, Qur’ani haieleziwi mfano huu kwa maneno kama hayo. Inauleta ndani ya tukio lenye uhai mkubwa, lenye mwendo wa nguvu, mistari ya pekee, na mwitikio ulio wazi unaochanganya athari ya maisha yenye shamrashamra na ile ya mtindo wenye msukumo mkubwa wa kiroho: “Waambie habari za yule ambaye Sisi tulimpa Aya Zetu, lakini yeye akazitupa.

In its inimitable style, the Qur’ān does not describe this example in such terms. It brings it within a very lively scene, with violent movement, distinctive lines, clear reactions combining both the effect of a bustling life with that of a highly inspiring style: “Tell them of the man to whom We give Our revelations, and who then discards them.

Shetani anamfikia na yeye anapotoka, kama wengine wengi, na kuingia katika upotovu. Lau tungetaka, tungemwinua kwa (ufunuo) huo, lakini yeye anashikamana na ardhi na kufuata matamanio yake. Anaweza kufananishwa na mbwa: haijalishi unamfukuza vipi, anahema na kukimbia, na ukimwacha peke yake, bado anahema. Hivyo ndivyo walivyo watu wanaozikataa ishara Zetu. Basi waambie hadithi hizo, ili wapate kuzingatia. Mfano mbaya ni ule wa wanaozikataa ishara Zetu; kwani ni nafsi zao wenyewe wanazozidhulumu.

Satan catches up with him and he strays, like many others, into error. Had We so willed, We would have exalted him by means of those (revelations), but he clings to the earth and succumbs to his desires. He may be compared to a dog: no matter how you drive him off he pants on away, and if you leave him alone, he still pants on. That is what the people who reject Our revelations are like. Tell them, then, such stories, so that they may take heed. A dismal example is that provided by those who reject Our revelations; for it is against their own selves that they are sinning.” (Verses 175-177)

Kuna riwaya zinazosema kwamba aya hizi zinamzungumzia mtu mmoja kutoka Palestina ambaye alikuwa akiishi maisha ya ucha Mungu sana, kabla ya kuwasili kwa Wana wa Israeli katika Ardhi Takatifu. Riwaya hizi zinaeleza kwa undani mkubwa jinsi alivyopotoka kutoka katika ukweli kisha akaukataa kabisa. Hakuna mtu aliyesoma riwaya nyingi zilizotokana na vitabu vya historia ya Kiyahudi, baadhi yake zikiwa zimeingia katika tafsiri za Qur'ani, ambaye angeweza kukataa uwezekano kwamba hadithi ya mtu huyu ni riwaya nyingine isiyo ya kweli. Haiwezekani kuwa na uhakika wa maelezo yote yanayotolewa katika hadithi hii. Aidha, riwaya hizi zina mikinzano mingi, jambo linalotulazimu kuzichukulia kwa tahadhari kubwa. Baadhi ya riwaya zinaashiria kwamba mtu huyo alikuwa miongoni mwa Wana wa Israeli, na kwamba jina lake lilikuwa Bel`am bin Bā`ūrā'. Pia inaripotiwa kwamba alikuwa miongoni mwa Wafilisti wenye nguvu.

There are reports which tell that these verses speak of a man from Palestine who used to lead a very pious life, prior to the arrival of the Children of Israel in the Holy Land. These reports describe in great detail how he deviated from the truth and then rejected it altogether. No one who has studied the numerous reports that have been derived from the books of Jewish history, some of which found their way into the commentaries on the Qur’ān, could discount the possibility that the story of this person is just another of these unauthentic reports. It is impossible to be certain of all the details that are given in this story. Moreover, these reports suffer from a great deal of contradiction, compelling us to approach them very cautiously. Some reports suggest that the man belonged to the Children of Israel, and that his name was Bel`am ibn Bā`ūrā’. It is also reported that he belonged to the powerful Philistines.

Lakini katika baadhi ya riwaya nyingine inasemwa kwamba alikuwa Mwarabu aliyeitwa Umayyah ibn al-Ṣalt.

Yet in some other reports he is said to have been an Arab named Umayyah ibn alŞalt.

Inapendekezwa hata kwamba maelezo hayo yanamhusu mtu aliyekuwa wa zama za Mtume, na kwamba jina lake lilikuwa Abū `Āmir, aliyepata lakabu ya ‘al-Fāsiq’, yaani `mkiukaji`. Simulizi nyingine zinasema kwamba alikuwa wa zama za Nabii Mūsā, huku nyingine zikitaja kwamba aliishi wakati wa Yoshua, ambaye, pamoja na Waisraeli, walipigana na Wafilisti na kuwashinda.

It is even suggested that the description applies to a man who was contemporary with the Prophet and that his name was Abū `Āmir who earned the title, ‘al-Fāsiq’, which means `the transgressor’. Other reports suggest that he was a contemporary of the Prophet Moses, while still others mention that he lived at the time of Joshua, who, with the Israelites, fought the Philistines and defeated them.

Hapa tuna mfano wa elimu ambayo haitoi msaada wala kinga dhidi ya shinikizo la matamanio. Kwa hiyo, mtu aliye na elimu ya namna hii ataendelea kushikamana na ardhi, asiweze kujikomboa kutoka kwenye mvutano wake, na hivyo atashindwa na matamanio yake. Kisha Shetani humfikia na kumwongoza kwa kamba iliyotengenezwa kwa matamanio hayo.

What we have here is an example of knowledge that does not provide support or protection against the pressure of desires. Therefore, the person who has such knowledge will nevertheless cling to the earth, unable to free himself from its attractions, and will thus succumb to his desires. Satan then catches up with him and leads him by a leash made of such desires.

Kwa kuwa elimu tupu haitoshi kumlinda mtu, Qur'ani inajaribu kuunda nafsi za Waislamu na maisha ya Kiislamu juu ya msingi wa elimu iliyopangwa kuwa imani inayotoa msukumo wa kuitekeleza katika maisha ya kila siku. Mbinu ya Qur'ani haiwasilishi imani kwa namna ya nadharia ya kujifunza. Elimu ya namna hiyo haina athari yoyote ya kiutendaji, si katika dhamira za watu wala katika maisha. Haimsaidii mwanadamu kumzuia Shetani na njama zake. Kwa kweli, wakati mwingine inarahisisha kazi ya Shetani.

Because mere knowledge is not sufficient for protection, the Qur’ān tries to shape Muslim souls and Islamic life on the basis of knowledge formulated into a faith that provides the motive for implementation in everyday life. The Qur’ānic method does not present the faith in the form of a theory to be studied. Such knowledge has no practical effect, either in people’s consciences or in life. It does not help man to repel Satan and his schemes. Indeed, it sometimes facilitates Satan’s work.

Wala Qur'ani haiwasilishi imani ya Kiislamu kwa namna ya mfululizo wa tafiti kuhusu mifumo ya sheria ya Kiislamu au ya kiuchumi, wala tafiti za taaluma nyingine zinazohusu ulimwengu au nafsi ya mwanadamu. Inaiwasilisha kama imani hai inayowapa uhai nyoyo na akili za watu na kuwafanya wafuasi wake watamani kufikia kiwango cha juu zaidi. Imani hii inapokita imara moyoni mwa mtu, inamtia ari ya kuitekeleza kwa vitendo. Inaamsha mfumo wa mapokezi na mwitikio uliomo katika tabia ya mwanadamu, ili amrejeshe mwanadamu kwenye njia iliyo sahihi. Hivyo, tabia ya mwanadamu inaweza kuitikia agano lake la awali na Mwenyezi Mungu. Kwa hakika, Qur'ani huivuta tabia ya mwanadamu kuelekea mambo na malengo ya juu zaidi, na kumwachilia huru kutoka kwenye mahangaiko ya kidunia, ili isiambatane kamwe na maisha ya dunia hii, au kwa usemi wa Qur'ani, isiambatane na ardhi.

Nor does the Qur’ān present the Islamic faith in the form of a series of studies in Islamic legal or economic systems, or studies in other disciplines relating to the universe or to the human soul. It presents it as a living faith that imparts life to people’s hearts and minds and makes its followers aspire to a higher standard. Once this faith is firmly established in a person’s heart, it gives him the motivation to put it into practice. It alerts the system of reception and response in human nature, in order to put man back on the right track. Thus, human nature can respond to its original covenant with God. In fact, the Qur’ān draws human nature to higher concerns and aims, and gives it freedom from worldly concerns, so that it never clings to the life of this world, or to use the Qur’ānic expression, it does not cling to the earth.

"Yule ambaye Mwenyezi Mungu amemwongoza ndiye aliye katika njia iliyonyooka; na wale ambao Yeye amewaacha wapotee, hao kwa hakika ni wenye hasara." (Aya ya 178) Aya hii inaweka masharti kwa uwazi sana. Kwa mujibu wa sheria hii, ambayo imeshaelezwa kwa kina, yeyote aliye na uongofu wa Mwenyezi Mungu yuko kwenye njia iliyonyooka kweli, na hakika atafikia lengo lake. Ataweza kufuata uongofu ili kufikia mafanikio na ustawi katika Akhera. Kinyume chake, mtu ambaye Mwenyezi Mungu amemwacha apotee, kwa mujibu wa sheria hiyo hiyo, ni mwenye hasara kweli, kwa sababu amepoteza kila kitu na hakupata chochote, bila kujali ana kiasi gani katika maisha haya. Yote haya hayana faida yoyote. Tunapaswa tu kukumbuka kwamba mtu wa namna hiyo amejipoteza nafsi yake. Je, mtu wa namna hiyo anaweza kuwa na faida gani baada ya kupata hasara kama hiyo?

“He whom God guides is on the right path; whereas those whom He lets go astray are indeed losers.” (Verse 178) This verse sets out the terms very clearly. According to this law, which has already been explained in detail, whoever has God’s guidance is truly on the right path, and will surely attain his goal. He will be able to follow guidance in order to attain success and prosperity in the hereafter. Conversely, a person whom God lets go astray, in accordance with the same law, is indeed the loser, because he has lost everything and gained nothing, no matter how much he has in this life. All this accounts for nothing. We need only to remember that such a person has lost himself. What gain can such a person have after incurring such a loss?

Maelezo haya ya aya hii yanaungwa mkono na aya inayofuata: "Hakika tumeiumbia Jahannamu wengi katika majini na wanadamu; wana nyoyo ambazo hawafahamu kwazo, wana macho ambayo hawaoni kwayo, na wana masikio ambayo hawasikii kwayo."

This explanation of this verse is supported by the next verse: “We have destined for Hell many of the jinn and many human beings; they have hearts they cannot understand with, and they have eyes with which they fail to see, and ears with which they fail to hear.

"Wao ni kama wanyama wa mifugo; kwa kweli, wako mbali zaidi na njia iliyo sawa. Hao ndio waliosahau kabisa."" (Aya ya 179) Makundi hayo makubwa ya majini na wanadamu yamekusudiwa kwenda motoni. Kwa nini? Na kwa sababu gani? Hapa kuna mambo mawili ya kuzingatia. La kwanza ni kwamba ujuzi kamili wa Mwenyezi Mungu unaonyesha kwamba viumbe hao bila shaka wataenda motoni. Kwa Mwenyezi Mungu kujua jambo hili haihitaji kwamba matendo yanayostahilisha adhabu ya moto yafanyike kweli. Ujuzi wa Mwenyezi Mungu ni kamili, huru kutokana na vikwazo vya wakati, vitendo na mahali. Hakuna chochote kinachoongezwa kwenye ujuzi wa Mwenyezi Mungu kutokana na mwendo au kitendo kinachotokea katika ulimwengu wetu.

They are like cattle; indeed, they are even further away from the right way. They are the truly heedless.” (Verse 179) Those large numbers of jinn and human beings are destined for hell. Why? And what for? There are two aspects to consider here. The first is that God’s perfect knowledge shows that such creatures will inevitably go to hell. For God to know this does not require that actions which earn the punishment of hell actually take place. God’s knowledge is absolute, free from the constraints of time, action and place. Nothing is added to God’s knowledge as a result of a motion or an action that takes place in our world.

Sura hiiimeeleza aina za watu, hasa wale ambao Mwenyezi Mungu amewapangia kukaa motoni. Wanaelezwa kuwa ni watu "walio na nyoyo ambazo hazifahamu kwazo, na walio na macho ambayo hayaoni kwayo, na masikio ambayo hayasikii kwayo." (Aya ya 179) Kundi fulani lao linaelezwa kuwa ni wale "wanaomkufuru Mwenyezi Mungu katika majina yake" na kuyapotosha. Sura inaendelea kueleza aina nyingine za watu, ikitueleza kuhusu jamii inayoshikamana na haki na kuwaita watu wauamini, na kuutekeleza kwa azma na uadilifu. Upande wa pili kuna jamii ya watu wanaokanusha haki na kukataa ufunuo wa Mwenyezi Mungu. Sura inatueleza wazi kwamba jamii ya kwanza ipo bila shaka yoyote. Wao wanailinda haki na kuishikilia kwa nguvu wakati watu wengine wanaiacha na kupotoka mbali nayo. Watu wengine wanapoikataa haki kuwa ni uongo, wao hubaki imara.

The sūrah has so far described types of people, particularly those whom God has destined to abide in hell. These are described as ones who “have hearts they cannot understand with, and they have eyes with which they fail to see, and ears with which they fail to hear.” (Verse 179) A group of them are described as ones who `blaspheme against God’s names’ and distort them. The sūrah goes on to describe other types of people, telling us about a community which holds fast to the truth and calls on people to believe in it, and implement it with determination and conscientiousness. At the other extreme there is a community of people who deny the truth and reject God’s revelations. The sūrah tells us clearly that the first community exists without a shred of doubt. They guard the truth and hold tight to it when other people abandon it and deviate far away from it. When others reject the truth as a lie, they remain steadfast.

Sura inaendelea kufafanua kwamba wengine watakuwa na mwisho mbaya, kwani Mwenyezi Mungu atawaadhibu kupitia mipango yake mikubwa: "Miongoni mwa wale tuliowaumba yupo umma wanaowaongoza wengine kwa haki, na kwa haki hiyo wanasimamisha uadilifu. Ama wale wanaozikanusha aya zetu, tutawavuta hatua kwa hatua kutoka pale ambapo hawatambui. Na ingawa nawapa muda, mpango wangu ni madhubuti." (Aya 181-183)

The sūrah further explains that the others shall have a dreadful end, as God will punish them through His mighty schemes: “Among those whom We have created there is a community who guide others by means of the truth and with it establish justice. As for those who deny Our revelations, We will lead them on, step by step, from whence they cannot tell; for although I may give them respite, My subtle scheme is mighty.” (Verses 181-183)

Ubinadamu haungestahili heshima yoyote lau isingekuwa ukweli kwamba daima, hata katika hali mbaya kabisa, kutakuwepo jumuiya ile ambayo Mungu huiita kwa jina lake la Kiislamu, ummah. Kwa maana yake, ummah ni jumuiya inayoamini imani moja ambayo ndiyo kifungo chake cha msingi, na inayotii uongozi mmoja unaosimamia utekelezaji wa imani hiyo. Hivyo ndivyo jumuiya inayoshikamana na ukweli na kuutekeleza katika hali zote. Ni mlinzi wa amana ya Mungu, shahidi wa agano lake na watu, na ni jumuiya ya kutoa ushahidi wa Mungu dhidi ya wale waliopotea wanaogeuka migongo yao kwa agano lake.

“Na kwa wale wanaokanusha ishara zetu, tutawavuta hatua kwa hatua kutoka mahali wasipojua. Nami nitawapa muda; hakika mpango wangu ni imara.” (Aya 182-183) Hii ndiyo nguvu ambayo wao hawaihesabu wanapoanzisha vita vyao vikali dhidi ya dini hii na jumuiya inayoifuata kwa uadilifu na kuifanya kuwa kifungo chake cha msingi. Wale wanaokanusha ishara za Mwenyezi Mungu daima hawajui nguvu hii, wala hawawezi kufikiri kwamba njia yoyote waliyopewa si chochote zaidi ya kuwavuta hatua kwa hatua. Wao wamepewa muda tu kwa kipindi fulani. Hawaamini nguvu ya mipango ya siri ya Mwenyezi Mungu. Wao wanasaidiana wenyewe kwa wenyewe, na hawaamini isipokuwa nguvu wanayoiona kwa macho yao duniani. Kwa sababu hiyo, wanamsahau Mwenyezi Mungu Mwenye Enzi, Yule anayemiliki nguvu zote. Lakini sheria ya Mwenyezi Mungu kuhusu wale wanaokanusha ishara zake inabaki vile vile. Huwaachia uhuru, na huwapa muda wa kujiingiza katika ziada zao na uasi wao. Lakini yote haya huwaongoza tu kwenye njia ya maangamizi. Mpango wa siri lakini wenye nguvu unaandaliwa kwa ajili yao. Swali ni: ni nani? Ni Mwenyezi Mungu Mwenye Enzi yote. Wao wakiwa hawajui, zawadi kubwa inaandaliwa kwa Waumini wanaowaongoza wengine kwa haki na wanaofanya kazi kwa ajili ya kuanzisha uadilifu juu yake.

“As for those who deny Our revelations, We will lead them on, step by step, from whence they cannot tell; for although I may give them respite, My subtle scheme is mighty.” (Verses 182-183) This is indeed the power they do not reckon with when they launch their ferocious battle against this faith and the community that follows it with conscientiousness and makes it its basic bond. Those who deny God’s revelations remain always unaware of this power, and can never think that whatever means they are given are no more than something with which to lead them on, step by step. They are only given respite for a while. They do not believe in the might of God’s subtle schemes. They support one another, and they only believe in the power they see with their eyes on earth. As a result, they forget about the Almighty, the One who commands all the power. But God’s law in respect of those who deny His revelations remains the same. He gives them free rein, and allows them time to indulge in their excesses and disobedience. But all this only leads them along the road to ruin. A subtle but mighty scheme is being prepared for them. The question is: by whom? It is by the Almighty who has all power. While they remain unaware, the great prize is prepared for the believers who guide others by means of the truth and work for the establishment of justice on its basis.

Tishio hili zito na la kutisha lilielekezwa kwanza kwa watu fulani wa Makka waliokanusha ufunuo wa Mwenyezi Mungu, lakini kauli za Qur-āni daima huenda zaidi ya sababu ya papo hapo na kuwa na maana ya jumla zaidi. Linawatisha watu hawa kwa sababu ya mtazamo wao kuelekea jamii ya Waislamu, inayoelezwa hapa kwa mujibu wa istilahi za Kiislamu kama taifa au ummah. Wanaonywa kwamba wanapewa muda tu, na wanaongozwa kwa mpango mkubwa wenye nguvu. Tishio hili linafuatwa na mwito wa kutumia mioyo yao, macho yao na masikio yao, ili wajiepushe na hatima ya Jahannam. Qur-āni pia inawataka wafikirie nafasi ya Mjumbe wa Mwenyezi Mungu ﷺ anayewaeleza ukweli na kuwaongoza kuufikia, na kutafakari utawala wa Mwenyezi Mungu (SWT) juu ya mbingu na ardhi pamoja na dalili zilizowekwa katika ufalme huu. Inawavuta fikira zao kwenye ukweli kwamba wakati unapita na saa yao iliyowekwa inakaribia, nao bado hawajui.

Kisha swali hili la kuvutia: “Je, hawajatafakari [ufalme wa Mwenyezi Mungu] juu ya mbingu na ardhi, na kila kitu alichokiumba Mwenyezi Mungu?” (Aya 185) Hili nalo ni wito mwingine wa kugusa moyo. Wanaalikwa kufungua macho na nyoyo zao kwa ufalme huu mkubwa pamoja na vyote vilivyomo ndani yake. Kutafakari kwa moyo ulio wazi na akili iliyo wazi kunatosha kuamsha tena maumbile ya mwanadamu na kuifanya ipokee ukweli unaodhihirishwa na uumbaji usio na mfano wa Mwenyezi Mungu na vipengele vyake vyote vya ajabu, vinavyoshuhudia kwamba ni kazi ya Mwenyezi Mungu pekee, Muumbaji mmoja. Kutafakari juu ya chochote alichokiumba Mwenyezi Mungu, na uumbaji wake ni tofauti sana katika falme za mbinguni na ardhini, hakuna budi kuacha moyo na akili katika hali ya kweli ya mshangao usio na neno. Kisha akili itaanza kutafuta asili ya uumbaji huu, na nguvu iliyouumba yote kwa mfumo mkamilifu namna hii. Kwa nini kila kiumbe kimechukua umbo lake la sasa, wala hakikuchukua umbo mbadala miongoni mwa maumbo yasiyohesabika yaliyopo katika maumbile? Kwa nini mfumo wa uumbaji umefuata njia hii mahsusi, ukiyaacha kando njia nyingine zote zinazowezekana? Kwa nini viumbe vyote vimeendelea kufuata njia hii mahsusi, bila kuibadilisha katika karne zote? Siri iliyo nyuma ya umoja tunaoweza kuugundua katika asili ya uumbaji wote ni ipi, isipokuwa kuwa ni matokeo ya mapenzi moja yanayodhihirisha kitendo kimoja thabiti cha uumbaji?

And then comes this inviting question: “Have they not considered [God’s] dominion over the heavens and the earth, and all that God has created?” (Verse 185) This serves as another deeply touching call. They are invited to open their eyes and hearts to this vast kingdom with all that it contains. Reflection with open heart and mind is sufficient to revive human nature and make it receptive to the truth underlined by God’s inimitable creation and all its miraculous aspects testifying to its being the work of God, the only Creator. Reflection over anything God has created — and His creation is so greatly varied in the kingdoms of heaven and earth — is bound to leave both heart and mind in a genuine state of speechless amazement. The mind will then start to look for the origin of this creation, and the power that has made it all in such a perfect system. Why has each creature taken its present shape and not taken an alternative form from among the countless shapes which exist in nature? Why has the system of creation followed this particular route to the exclusion of all other possible ones? Why have all creatures persisted in following this particular way, without changing it over the centuries? What is the secret behind the unity that we can detect in the nature of all creation, unless it is the result of a single will that gives practical manifestation to a consistent act of creation?

Mwili hai, hakika hata seli moja hai, ni jambo la ajabu sana katika kuwepo kwake, muundo wake, na mwenendo wake. Mchakato wake wa kubadilika unaendelea wakati wote, lakini bado unahifadhi uwepo wake na una njia za kuzaa vizazi vipya vya aina yake.

Sasa sura inasimama kwa muda mfupi ili kurudia sheria ya Mungu inayohusu uongofu na upotevu. Mungu ameamua kumpa uongofu kila mtu anayeutafuta na kujitahidi kuufikia. Kwa upande mwingine, yeyote anayegeuka mbali na uongofu na kufunga akili na moyo wake dhidi ya viashiria vya imani ataachwa apotee peke yake. Sheria hii inarudiwa hapa kuhusiana na hali ya watu wale waliokuwa wa kwanza kuelekezwa Qur'ani. Kama tulivyoona, Qur'ani hutumia kisa kimoja au mfano maalum ili kueleza sheria thabiti.

Now, the sūrah takes a short pause to restate God’s law that is concerned with guidance and error. God has willed to provide guidance to everyone who seeks it and works for it. On the other hand, anyone who turns away from guidance and closes his mind and heart to the pointers to faith will be left alone to go astray. This law is restated here in connection with the situation of those people who were the first to be addressed by the Qur’ān. As we have seen, the Qur’ān makes use of a single case or a particular example in order to state a consistent law.

"Wale ambao Mungu huwaacha wapotee hawatakuwa na mwongozaji; na Yeye huwaacha katika kiburi chao cha kupindukia wakiyumbayumba gizani." (Aya ya 186) Wale wanaopotea hufanya hivyo kwa sababu wanachagua kutotafakari na kutafakari kwa akili zao. Watu wanapogeuza akili zao mbali na ishara ambazo Mungu ameziweka katika ulimwengu, wataachwa wapotee. Hawatakuwa na yeyote wa kuwaongoza baada ya hapo: "Wale ambao Mungu huwaacha wapotee hawatakuwa na mwongozaji." (Aya ya 186) Na yeyote aliyeachwa hivyo kwa mujibu wa sheria ya Mungu tuliyoieleza ataendelea na kiburi chake, na kwa sababu hiyo ataachwa ayumbayumbe gizani. Hakuna dhuluma katika hilo. Watu hao wamechagua kufumba macho na mioyo yao, wala hawatafakari mambo ya ajabu ya uumbaji na siri za ulimwengu. Wameamua kutosikiliza ushuhuda wa kila kitu alichokiumba Mungu. Popote mtu anapotazama katika ulimwengu, hakika atakuta ishara au ujumbe wenye kumwelekeza kwenye njia iliyo sawa. Kile mtu anachokitazama, iwe ndani yake mwenyewe au katika ulimwengu unaomzunguka, hakika ataitambua mkono wa Mungu na namna Yake isiyo na mfano ya uumbaji. Akichagua kubaki kipofu kwa haya yote, ataachwa katika upofu wake. Akichagua kuchukua msimamo wa kiburi na kupuuza ukweli, ataachwa ajiendeshe mwenyewe, hadi hatimaye ajiletee maangamizi: "Na Yeye huwaacha katika kiburi chao cha kupindukia wakiyumbayumba gizani." (Aya ya 186)

“Those whom God lets go astray will have no guide; and He leaves them in their overweening arrogance to stumble along blindly.” (Verse 186) Those who go astray do so because they choose not to consider and reflect. When people turn their minds away from the signs placed by God in the universe, they will be left to go astray. They will have none to guide them after that: “Those whom God lets go astray will have no guide.” (Verse 186) And whoever is so left alone in accordance with God’s law that we have explained will continue with his arrogance and will, therefore, be left to stumble along blindly. There is no injustice in that. Those people have chosen to keep their eyes and hearts shut, and not to reflect on the miraculous aspects of creation and the secrets of the universe. They have decided not to listen to the testimony of everything that God has created. Wherever one looks in the universe, one is bound to find a sign or a telling message pointing one in the right direction. Whatever man looks at, either within himself, or in the world around him, he is bound to recognize God’s hand and His inimitable way of creation. If he chooses to remain blind to all this, he is left in his blindness. If he chooses to adopt an attitude of arrogance and to ignore the truth, he is left to his own devices, until he finally lands himself in ruin: “He leaves them in their overweening arrogance to stumble along blindly.” (Verse 186)

Katika hatua hii ya sūrah tunaangalia tukio la mshangao, kustaajabu na kutoamini kwa makafiri kuhusu dhana ya Akhera. Haya yote yanaonekana katika maswali yao yanayotolewa kwa mwelekeo wa dhihaka na kejeli: "Wanakuuliza kuhusu Saa: Itatokea lini?" (Aya ya 187)

At this point in the sūrah we look at the scene of the unbelievers’ surprise, wonder and incredulousness towards the concept of the hereafter. This is all seen in their questioning that is given in overtones of ridicule and derision: “They ask you about the Last Hour: `When will it come to pass?” (Verse 187)

Saa hiyo ni sehemu ya elimu ambayo Mwenyezi Mungu ameihifadhi kwake Yeye mwenyewe na hakumfunulia kiumbe yeyote. Lakini makafiri walimuuliza Mtume ﷺ kuhusu hilo, ama kwa kujaribu elimu yake, au kuonyesha mshangao na kuchekelea, au kuonyesha dharau na kejeli. Wanauliza kuhusu wakati utakapotokea: "Itakuja lini?" (Aya ya 187)

That Hour is part of a store of knowledge that God has kept to Himself and revealed to no creature. But the unbelievers questioned the Prophet about it either to test his knowledge, or to express their surprise and amusement, or to portray their contempt and derision. They ask about the time when it will take place: “When will it come to pass?” (Verse 187)

Lakini Mtume (ﷺ) ni binadamu ambaye hakuwahi kudai kujua chochote kilicho nje ya uwezo wa mtazamo wa kibinadamu. Aliamriwa kuliachia hilo Mola Wake, na kuwaambia watu kwamba elimu yake ni sehemu ya sifa za Uungu. Kama binadamu, hadai chochote kinachovuka mipaka ya ubinadamu. Anajua tu yale ambayo Mola wake amemfunulia katika wahyi wa Kiungu.

But the Prophet (peace be upon him) is a human being who never made any claim to know anything that lies beyond the reach of human perception. He is instructed to leave that to the Lord, and to tell people that its knowledge is part of the attributes of Godhead. As a human being, he does not make any claim to anything that goes beyond the limits of humanity. He knows only what his Lord has vouchsafed to him of divine revelations.

"Sema: 'Elimu yake iko kwa Mola wangu peke yake. Hakuna atakayeidhihirisha wakati wake uliowekwa isipokuwa Yeye.'" (Aya ya 187) Mwenyezi Mungu, ambaye peke yake ndiye anayejua Saa na wakati wake, hataidhihirisha mpaka wakati wake uliowekwa. Hakuna mwingine anayeweza kusema lolote kuhusu hilo kwa uhakika wowote.

“Say: ‘Knowledge of it rests with my Lord alone. None but He will reveal it at its appointed time.’” (Verse 187) God, who alone knows the Hour and its timing, will not reveal it until its appointed time. No one else can say anything about it with any degree of certitude.

Sura hiyo kisha inaanza mwelekeo mpya wa kusisitiza tena suala la umoja wa Mungu.

The sūrah then begins a new drive to re-emphasize the question of God’s oneness.

Inaanza kwanza kwa hadithi inayoeleza mwanzo wa upotovu katika akili ya mwanadamu, kutoka kuamini umoja wa Mungu hadi kumshirikisha Yeye na washirika. Hadithi hii inatumika kama mfano wa upotovu wa washirikina wa Kiarabu kutoka dini ya baba yao wa kwanza, Nabii Ibrahim. Kisha wanawekwa uso kwa uso na matendo yao wenyewe na miungu wanayomshirikisha nayo Mungu. Kwamba haya yote ni ya uongo na ya kipuuzi, inadhihirika mara moja. Kisha Mtume wa Mungu ﷺ anaagizwa kuwapinga washirikina hao wa Kiarabu na miungu wanayoabudu, huku akitangaza kwamba, kwa upande wake, anamwamini Mungu peke yake, mlinzi wake na mtetezi wake.

It starts first with a story which describes the initial deviation within the human mind from believing in God’s oneness to associating partners with Him. This story serves as a model for the deviation of the Arab idolaters from the faith of their first father, the Prophet Abraham. They are then put face to face with their own practices and the deities they associate with God. That all this is false and ludicrous is instantly apparent. Then God’s Messenger is directed to challenge those pagan Arabs and the deities they worship, declaring at the same time, that, for his part, he believes in God alone, his patron and protector.

Yeye ndiye aliyekuumbeni nyote kutoka nafsi moja, na kutokana nayo akatoa mwenzi wake, ili apate kutulia kwake. Alipomwingilia, alibeba mimba nyepesi, akaendelea nayo. Lakini alipokuwa mzito, wote wawili wakamwomba Mwenyezi Mungu, Mola wao: "Tupe mtoto mwema, nasi tutakuwa miongoni mwa wenye kushukuru kweli." Lakini alipowapa mtoto mwema, wakamfanyia Yeye washirika katika kile alichowapa. Mwenyezi Mungu yuko juu zaidi kuliko kile wanachomshirikisha nacho. Je, wanamshirikisha na wale wasioweza kuumba chochote, nao wenyewe wameumbwa? Wala hawawezi kuwasaidia, wala hawajisaidii wenyewe. Mkiwaita kwenye uongofu, hawatakufuateni. Ni sawa kwenu, mkiwaita au mkinyamaza. Hao mnaowaomba badala ya Mwenyezi Mungu ni waja wa Mwenyezi Mungu kama nyinyi. Basi waombeni, na wawajibu, ikiwa mnachosema ni kweli. Je, wana miguu wanayotembea nayo, au mikono wanayoshika nayo, au macho wanayoona nayo, au masikio wanayosikia nayo? Sema: Waiteni washirika wenu mlio wadai, kisha nifanyieni hila, wala msinipe muda. Mlinzi wangu ni Mwenyezi Mungu, aliyeteremsha Kitabu hiki. Naye ndiye anayewalinda wema.

It is He who has created you all from a single soul, and out of it brought into being its mate, so that he might incline with love towards her. When he has consorted with her, she conceives a light burden, which she carries with ease. Then, when she grows heavy, they both appeal to God, their Lord: “Grant us a goodly child and we will be truly grateful.’ Yet when He has granted them a goodly child, they associate with Him partners, particularly in respect of what He has granted them. Exalted is God above anything people may associate with Him as partners. Do they associate with Him those that can create nothing, while they themselves have been created, and neither can they give them any support nor can they even help themselves. If you call them to guidance they will not follow you. It is all the same whether you call them or keep silent. Those whom you invoke beside God are God’s servants, just like you. Invoke them, then, and let them answer you, if what you claim is true. Have they, perchance, feet on which they could walk, or hands with which to grasp things, or eyes with which to see, or ears with which to hear? Say: Appeal to those you claim to be partners with God, and scheme against me, and give me no respite. My guardian is God who has bestowed this Book from on high. It is He who is the guardian of the righteous.

"Lakini Yeye anapowapa mtoto mzuri, wao hufanya washirika kwa Yeye, hasa katika jambo la alichowapa. Ametukuka Mungu juu ya chochote wanachomshirikisha nacho." Baadhi ya riwaya zilizotajwa katika tafsiri za Qur'ani zinadokeza kwamba hii ni kisa cha kweli kilichowapata Adam na Hawa, ambao watoto wao walikuwa wakizaliwa wakiwa na ulemavu. Shetani aliwajia na kumshawishi Hawa amwite mtoto aliyekuwa akimbeba 'Abd al-Ĥārith, ilhali al-Ĥārith ndilo jina la Shetani mwenyewe. Alimwambia kwamba kwa kufanya hivyo mtoto wake angekuwa mzima na angeishi. Akafanya hivyo, akamshawishi Adam akubaliane naye. Bila shaka, riwaya hii inaweza tu kuwa na asili ya Kiisraeli. Dhana zilizopotoshwa za Kiyahudi na Kikristo humlaumu Hawa kwa makosa yote ya binadamu. Hii ni kinyume na dhana sahihi ya Kiislamu.

“Yet when He has granted them a goodly child, they associate with Him partners, particularly in respect of what He has granted them. Exalted is God above anything people may associate with Him as partners.” (Verse 190) Some reports mentioned in commentaries on the Qur’ān suggest that this is a true story that occurred to Adam and Eve, whose children used to be deformed when born. Satan came to them and persuaded Eve to call the child she was carrying `Abd al-Ĥārith, when al-Ĥārith was the name of Satan himself. He told her that she would then ensure that her child would be healthy and would survive. She did so, persuading Adam to agree with her. Needless to say, this report can only have an Israelite origin. Distorted Jewish and Christian concepts blame Eve for all human error. This is contrary to the correct Islamic concept.

Hatuhitaji ripoti hizo za Waisraeli ili kufasiri kauli hii ya Qur'ani.

We have no need for such Israelite reports to interpret this Qur’ānic statement.

Simulizi la Qur'ani linaeleza hatua za upotovu kwa wanadamu. Washirikina wa wakati wa Mtume Muhammad ﷺ, na kabla ya wakati wake, walikuwa wakiwaweka watoto wao kwa ahadi ya kuwatumikia miungu yao au kuwa watumishi katika mahekalu na nyumba za ibada. Walifanya hivyo ili kupata radhi za Mungu. Ingawa mwanzoni walikuwa wakimgeukia Mungu peke yake, baadaye waliondoka kutoka kilele cha kuamini umoja wa Mungu na kuanguka katika shimo la ushirikina mtupu. Katika upotofu wao, walikuwa wakiwaweka watoto wao kwa ahadi kwa masanamu na miungu hiyo, wakitumaini kwamba kwa kufanya hivyo watoto wao wangeishi maisha yenye afya na wangelindwa dhidi ya hatari. Ni sawa na yale ambayo baadhi ya watu hufanya leo wanapotoa nadhiri kwa mawalii, wakiwawekea wakfu sehemu fulani za miili ya watoto wao. Baadhi ya watu wanaweza kumwachia mtoto wa kiume nywele zikue, wakiahidi kwamba kukatwa kwake kwa mara ya kwanza kutafanyika kwenye kaburi au kaburi la mwili wa wali; au wanamwacha bila kutahiriwa hadi tohara yake ifanyike kwenye kaburi au mahali kama hapo. Hata hivyo, watu hawa wanakiri kwamba Mungu ni mmoja, lakini wanafuatisha ukiri huo kwa matendo hayo ya kishirikina. Binadamu wanabaki vilevile.

Marejeo katika Qur’ān ya kupotoka kutoka kwenye ukweli kuanzia ndani ya nafsi ya binadamu, kama inavyowakilishwa katika hadithi ya wanandoa na kuzaliwa kwa mtoto wao, yanahusu kila aina ya ushirikina na kuabudu sanamu. Lengo lake ni kuwaonya wale ambao Qur’ān inawaelekea juu ya upumbavu mtupu wa kuabudu sanamu kwao, unaowafanya waamini miungu hiyo, ambayo haiwezi kuumba chochote wala kuwasaidia waabudu wao. Wao kwa hakika wameumbwa; nao hawana uwezo, hawawezi hata kujisaidia wenyewe. Hii ndiyo hali yao, iwe ni binadamu au wa aina nyingine yoyote.

The reference in the Qur’ān to deviation from the truth starting within the human soul as represented in the story of a married couple and the birth of their baby, applies to every form of polytheism and idolatry. It is intended to alert those who are to be addressed by the Qur’ān to the absolute folly of their idolatry that leads them to believe in those deities, which can neither create anything nor support their worshippers. They are indeed created; and they are powerless, unable to help themselves. This is their state whether they are human beings or of any other type.

Hakuna hata mmoja wao awezaye kuumba wala kutoa msaada. Sasa sura inabadilisha namna ya kusimulia hadithi ili kupitisha mtindo unaolingana na makabiliano ya moja kwa moja na washirikina wa Kiarabu, lakini inaendelea na hotuba iliyotangulia.

None of them can create or provide help. Now the sūrah changes the mode of relating a story in order to adopt a style that fits a direct confrontation with the pagan Arabs, but it continues the previous address.

Ikiwa mtawaita kwenye uongofu, hawatakufuata. Ni sawa kwao kama mtawaita au mkinyamaza. Wale mnaowaomba badala ya Mungu ni waja wa Mungu, kama nyinyi. Basi waombeni, na waache wakujibuni, ikiwa mnachodai ni kweli. Je, wao wana miguu ya kutembea nayo, au mikono ya kushika nayo, au macho ya kuona nayo, au masikio ya kusikia nayo? (Aya 193-195)

If you call them to guidance they will not follow you. It is all the same whether you call them or keep silent. Those whom you invoke beside God are God’s servants, just like you. Invoke them, then, and let them answer you, if what you claim is true. Have they, perchance, feet on which they could walk, or hands with which to grasp things, or eyes with which to see, or ears with which to hear? (Verses 193-195)

Upagani wa Waarabu, kama tulivyokwisha eleza, ulikuwa wa kijinga mno kwa viwango vya hatua yoyote ya akili ya binadamu. Kwa hiyo, Qur'ani inajaribu kuamsha akili za Waarabu kuhusu upumbavu wao, pale walipozipa uungu miungu kama hiyo. Sanamu hizo hazikuwa na miguu ya kutembea nayo, wala mikono ya kushikia nayo, wala macho ya kuonea nayo, wala masikio ya kusikia nayo. Lakini wao wenyewe walikuwa na viungo hivyo. Basi walikuwaje wanaabudu sanamu za mawe ambazo haziwezi hata kufanya mambo ambayo wao wenyewe wanayaweza?

Mtetezi wa haki anamtegemea Mungu. Je, nguvu nyingine na mabwana wengine wanaweza kumfaa nini? Wanastahili heshima gani, hata kama wanaweza kumsababishia madhara? Madhara kama hayo yanaweza kusababishwa tu kwa mapenzi ya Mungu, na Mungu ndiye mlinzi wake. Si kwamba Mungu alishindwa kumlinda, wala kwamba Mungu huwaangusha waja wake. Mungu asiwe na haya. Lakini Yeye anaruhusu jambo hili kuwa mtihani na mafunzo kwa waja wake, na pia kuwaacha wakosefu wakiendelea, wakiwapa nafasi yao kabla Hajawapiga kwa nguvu.

An advocate of the truth relies on God. What use can other forces and masters be to him? What respect do they command, even though they may be able to cause him harm? Such harm can only be caused with God’s will, and God is his patron. It is not as though God was unable to protect him, or that God lets His servants down. Far be it from God to do so. But he permits this as a test and training to His servants, and also to lead the wrongdoers on, giving them their chance before He strikes at them with force.

Abū Bakr, rafiki wa karibu zaidi wa Mtume ﷺ, alipatwa na madhara mengi. Waabudu masanamu walimpiga usoni kwa viatu vyao, na walilenga mapigo yao machoni pake, hivi kwamba walipomwacha, macho yake yalikuwa hayatofautiani tena na mdomo wake. Licha ya shambulio hili la kikatili, aliendelea kurudia: "Ee Mola wangu, jinsi Ulivyo mvumilivu! Jinsi uvumilivu Wako ulivyo mkuu!" Moyoni mwake kwa kina, alitambua kilichokuwa nyuma ya shambulio hili dhidi yake na jinsi Mungu alivyo mvumilivu. Alikuwa na hakika kwamba Mungu ana uwezo kamili wa kuwaangamiza maadui zake, na kwamba kamwe hatawaacha wema wa waja wake.

Abū Bakr, the Prophet’s closest companion, was subjected to much harm. The idolaters hit him in the face with their shoes, and directed their strikes at his eyes, so that when they left him, his eyes were indistinguishable from his mouth. Despite this wicked assault, he kept repeating: “My Lord, how forbearing You are! How great is Your forbearance!” Deep at heart, he realized what lay behind this attack on him and how forbearing God is. He was certain that God was fully able to destroy his enemies and that He would never let His good servants down.

`Abdullāh ibn Mas`ūd, mmoja wa masahaba wa Mtume, alikwenda karibu na washirikina wa Kiarabu walipokuwa wakikutana katika Al-Ka`bah, akasoma Qur'āni kwa sauti ili wapate kuisikia. Walimshambulia vibaya sana, wakamwacha asiweze kusimama. Baada ya shambulio hilo alisema: "Kwa Mungu, sikuwa na heshima yoyote kwao wakati huo." Alitambua kwamba walikuwa wanasimama kinyume na Mungu Mwenyewe, na alijua kwamba yeyote anayefanya hivyo hakika atashindwa. Kwa hiyo, hawakuweza kupata heshima yoyote kutoka kwa wanaolingania ujumbe wa Mungu.

`Abdullāh ibn Mas`ūd, one of the Prophet’s companions, went close to the pagan Arabs when they were meeting in the Ka`bah and recited the Qur’ān aloud so that they could hear it. They attacked him so badly and left him unable to stand. After this attack, he said: “By God, I had no respect whatsoever for them then.” He realized that they were standing in opposition to God Himself, and he knew that whoever does this is certain to be vanquished. Hence, they could earn no respect from the advocates of God’s message.