Sehemu hii inatoa pumziko kwa ajili ya kutoa maoni, ambalo ni mojawapo ya matukio kadhaa katika sura hii. Ni pumziko refu baada ya tukio la kwanza katika hadithi kuu ya wanadamu. Pumziko kama hili hufanywa mwishoni mwa kila hatua, kana kwamba tunaambiwa: na tusimame hapa ili kutafakari mafunzo ya zama zilizopita kabla ya kuendelea mbele katika safari yetu ya kipekee.

This passage provides a pause for comment, which is one of a few instances in this sūrah. It is a long pause after the first scene in the great story of mankind. A similar pause is made at the end of every stage, as if we are told: let us stop here to reflect on the lessons of the previous epoch before we go further on our unique journey.

Pumziko hili linakuja mwanzoni mwa vita vinavyokaribia kuzuka kati ya Shetani na mwanadamu. Lengo lake ni kuonya dhidi ya hila za Shetani, na kufichua njia nyingi na aina mbalimbali ambazo hila zake zinaweza kuchukua. Lakini Qur'ani haitoi agizo lolote isipokuwa pale linapohitajika ili kukabiliana na hali halisi ya kiutendaji, wala haisimulii hadithi isipokuwa inapohusiana na maisha ya kila siku ya harakati ya Kiislamu. Haisimulii hadithi kwa ajili ya starehe ya kifasihi, wala haitaji ukweli ili tu kuuweka katika muktadha wa kinadharia. Uislamu ni wa kimaisha na wa kiutendaji, na kauli zake pamoja na maagizo yake yamekusudiwa tu kushughulikia hali halisi ambazo harakati ya Kiislamu inaweza kukabiliana nazo.

This pause comes at the beginning of the battle which is about to rage between Satan and man. It is meant as a warning against Satan’s schemes and exposes the numerous ways and fashions his scheming may take. But the Qur’ān does not issue any directive unless it is needed to face a practical situation, and does not relate a story unless it is relevant to the day-to-day life of the Islamic movement. It does not relate a story for the sake of literary enjoyment, and does not state a fact only to place it in a theoretical context. Islam is serious and practical, and its statements and directives are meant only to deal with realities which the Islamic movement may have to face.

Maoni haya yametolewa hapa kama njia ya kukabiliana na jāhiliyyah ya Kiarabu, wakati kabla ya kuja kwa Uislamu, kabila la Quraysh, kabila kubwa zaidi Arabia, lilidai kwa nafsi yake haki fulani dhidi ya makafiri wa sehemu nyingine za Arabia waliokwenda Makkah kuhiji na kutoa heshima kwa sanamu zilizowekwa ndani ya Ka`bah. Quraysh ilijengea madai yake juu ya dhana ambazo ilidai kuwa ni sehemu ya imani ya kimungu. Iliziweka dhana hizi katika sheria, ikidai kuwa ni sehemu ya sheria ya kimungu. Quraysh ingewezaje vinginevyo kupata kukubaliwa kwa madai yake na Waarabu wengine? Ilibidi itumie mbinu zile zile zilizofuatwa na makuhani, machifu na viongozi katika kila jamii ya kijinga. Quraysh ilijipa jina maalum, al-Hums, na kujidai haki maalum, baadhi yake zikihusu ibada ya ţawāf, ambayo ni kuzunguka Ka`bah, nyumba ya kwanza kabisa kuwekwa wakfu kwa ibada ya Mungu. Walidai kwamba al-Hums, au Waquraysh, ndio watu pekee waliokuwa na haki ya kufanya ţawāf wakiwa wamevaa nguo za kawaida. Waarabu wengine hawakuweza kufanya ţawāf wakiwa wamevaa nguo ambazo zilikwisha kuvaliwa hapo awali. Badala yake, ilibidi wakope nguo kutoka kwa watu wa al-Hums, au wavae nguo mpya kabisa. Vinginevyo, ilibidi wafanye ţawāf wakiwa uchi, hata kama walikuwa na wanawake wao pamoja nao.

Kinyume na uchi uliofuata dhambi ya Adamu, hapa tunaona jibu linalofaa kwa makatazo ya kiholela ya uchi yaliyokuwa yakifanywa na makafiri wa zama za ujinga huko Arabia. Katika kauli yake, Mwenyezi Mungu anawakumbusha watu neema yake, kwa kuwa amewafundisha na kuwafanyia mambo yawe rahisi, na amewawekea kuwa ni wajibu kuvaa nguo za kusitiri uchi wao, ili waondoe uchafu wa uchi kwa uzuri wa kujipamba. Katika matini ya Kiarabu, neno linalotumika hapa kwa kuvaa nguo, "Tumekuteremshieni mavazi", mara nyingi hutumika kumaanisha "wahyi". Hii huipa kauli ya Qur'ani maana za ziada, kwa hiyo inamaanisha, "Tumeweka sheria katika wahyi tulioteremshiwa, nk." Neno linalotumika katika matini ya Kiarabu kwa "mavazi" laweza kumaanisha nguo ya ndani inayofunika sehemu za siri, na pia laweza kumaanisha mavazi kwa ujumla. Neno linalomaanisha "nguo" hutoa maana ya mavazi ya juu yanayochaguliwa kwa kawaida kwa sababu ya mwonekano wake mzuri. Pia laweza kuashiria utajiri na maisha ya starehe. Maana hizi mara nyingi huenda pamoja:

In contrast to the nakedness that followed Adam’s sin we have here a fitting reply to the arbitrary impositions of nakedness practised by the unbelievers in the days of ignorance in Arabia. In His address, God reminds people of His grace as He taught them and made things easy for them, and made it a law for them that they should wear garments to cover their nakedness so that they replace naked ugliness with the beauty of dressing up. In the Arabic text, the term used here for dressing with clothes, “We have sent down to you clothing”, is often used to denote `revelation’. This gives the Qur’ānic statement added connotations so as to mean, “We have legislated in the revelations We have sent down to you, etc.” The term used in the Arabic text for `clothing’ may denote underwear which covers the private parts, and may also denote general clothing, and the term denoting `garments’ gives the sense of top outfits normally selected for their beautiful appearance. It may also connote wealth and comfortable living. These meanings often go hand in hand:

"Enyi wana wa Adam, Tumekuteremshieni nguo ya kufunika uchi wenu, na mavazi ya kupendeza machoni." (Aya ya 26) Kisha kinatajwa kile kilichoitwa hapa kuwa 'nzuri', vazi la uchamungu: "Lakini vazi la kumcha Mungu ndilo bora kabisa. Katika hili kuna ishara kutoka kwa Mungu, ili wapate kutafakari."(Aya ya 26)

“Children of Adam, We have sent down to you clothing to cover your nakedness, and garments pleasing to the eye.” (Verse 26) This is followed by a mention of the robe of piety, described here as ‘fine’: “But the robe of God-consciousness is the finest of all. In this there is a sign from God, so that they may reflect.” (Verse 26)

ʿAbd al-Raḥmān ibn Aslam, mwanazuoni wa mwanzo, anasema: “Mtu anapomcha Mungu, hufunika uchi wake. Hivyo hujivika vazi la uchamungu.” Katika sheria ya Mungu, basi, kuna uhusiano wa karibu kati ya nguo ambazo mtu huvaa ili kufunika uchi wake na kujipa mwonekano mzuri kwa upande mmoja, na kumcha Mungu na kuwa mcha Mungu kwa upande mwingine. Zote mbili ni mavazi, moja likifunika uchi wa kiakili au wa kidhahania na jingine uchi wa kimwili. Zote mbili humpa binadamu mwonekano mzuri, na zote mbili huenda pamoja. Mtu anapokuwa na fahamu ya Mungu na kuona aibu kujitokeza kwa namna isiyompendeza Yeye, huona uchi wa kimwili kuwa chukizo na hujiepusha nao. Kwa upande mwingine, mtu asiyehisi aibu mbele za Mungu na asiyemcha Yeye ni yule asiyesita kujitokeza uchi au kuwaita watu wafanye hivyo. Kuwa na adabu na kufunika mwili si mambo ya mila za kijamii, kama wanavyodai wale wanaojaribu kuharibu utu wa watu kwa kushambulia hisia zao za aibu na usafi wa maadili ili kutekeleza nia viovu za Itifaki za Wazee wa Sayuni. Kuwa na hisia ya aibu ni kitu ambacho Mungu amekipandikiza katika asili ya binadamu na kukijumuisha katika sheria yake aliyoiteremsha ili itekelezwe katika maisha ya binadamu. Amewafanya waweze kutekeleza sheria hii kwa kuwapa vipaji, uwezo na riziki.

Ili kusisitiza uzito wa onyo lake, Mola wao anawaambia wanadamu kwamba Shetani na kabila lake wanaweza kuwaona wao, ilhali wao hawawezi kuwaona wala kuwatambua Mashetani. Basi Shetani ana uwezo mkubwa zaidi wa kuwashawishi, akitumia mbinu zake za hila. Ni lazima wawe macho wakati wote ili wasishtukizwe: "Hakika yeye na kabila lake wanakuoneni kutokea mahali msipoweza kuwaona." (Aya ya 27) Kisha inafuata ongezeko la kuimarisha athari hii kwa kusema kwamba Mungu ameruhusu uhusiano wa ulinzi kuendelezwa baina ya Mashetani na wasioamini. Hakika ameangamia yule ambaye mlinzi wake ni adui yake. Kwani hili linamwezesha adui yake kumwongoza anakotaka yeye, wakati hana msaada wa kweli wala uungwaji mkono wowote, na hawezi kujilinda kwa ulinzi wa Mungu kwa kuwa ni mtu asiyeamini: "Tumewafanya Mashetani kuwa walinzi wa wale wasioamini." (Aya ya 27)

In order to emphasize the urgency of His warning, their Lord tells mankind that Satan and his tribe can see them whereas they cannot see or perceive satans. Satan, then, has a greater ability to seduce them, utilizing his subtle means. They need to be on their guard all the time so that they are not taken unawares: “Surely, he and his tribe watch you from where you cannot perceive them.” (Verse 27) Then follows an increased heightening of the effect by saying that God has allowed a relationship of patronage to develop between satans and unbelievers. Doomed indeed is the one whose patron is his enemy. For this enables his enemy to direct him the way he wishes, when he has no real help or support and cannot resort to God’s patronage since he is an unbeliever: “We have made the devils as patrons for those who do not believe.” (Verse 27)

Ni ukweli usiopingika kwamba Shetani ndiye rafiki mlinzi wa wasioamini, ilhali Mungu ndiye mlinzi wa waumini.

It is a true fact that Satan is the patronizing friend of the nonbelievers, while God is the protector of believers.

Athari za hali hii ni pana, lakini imetajwa hapa kwa ujumla kabisa kabla ya kutolewa mfano wa jinsi inavyofanya kazi katika ulimwengu halisi wa washirikina. Hivyo tunafanywa kuhisi jinsi ulinzi wa Shetani unavyoweza kupotosha dhana za watu na kuharibu maisha yao: "Wanapofanya kitendo kichafu, husema, 'Tuliwakuta baba zetu wakifanya hivyo,' na, 'Mungu ametuamuru hivyo.'" (Aya ya 28)

The effect of this state of affairs is far-reaching, but it is mentioned here in absolute terms before the pagans are given an example of its operation in their real world. We are thus made to feel how Satan’s patronage can distort people’s concepts and ruin their lives: “When they commit a shameful deed, they say, ‘We found our fathers doing it,’ and, ‘God has enjoined it upon us.’” (Verse 28)

Hiyo ndiyo ilikuwa jinsi ambavyo washirikina wa Kiarabu walikuwa wakifanya na kusema. Walikuwa wakizunguka Nyumba takatifu ya Mungu kwa ṭawāf wakiwa uchi, pamoja na wanawake wao. Hili walidai kuwa Mungu aliwaamuru kulifanya, kama alivyowaamuru baba zao: kwa maneno mengine, walirithi mazoea hayo kutoka kwao. Licha ya ushirikina wao, Waarabu hawakutoa madai ya kujivunia yanayofanana na yale yanayotumiwa na watu wa zama za ujinga za hivi karibuni, wanaojiuliza kwa nini dini inapaswa kuingilia maisha ya kibinadamu. Wao wanadai kwamba ndio pekee wenye mamlaka ya kutunga sheria, kubuni maadili na viwango, na kuidhinisha tabia na desturi, ilhali washirikina wa Kiarabu walikuwa wakitunga uzushi wao wenyewe na kudai kuwa Mungu aliwaamuru kufanya hivyo. Huo unaweza kuwa mbinu yenye hila zaidi na ya ujanja zaidi, kwa sababu inawadanganya wale ambao bado wanashikilia hisia fulani za kidini, kiasi cha kudhani kwamba matendo yao yanakubalika kwa Mungu.

Anwani mpya inatolewa sasa kwa wanadamu, ikitumika kama pumziko la kutoa maoni juu ya matukio yaliyotajwa awali kabla ya kurudi kwenye mada kuu katika sūrah: "Enyi wana wa Adamu, jivalieni nguo nzuri mnapohudhuria mahali popote pa ibada. Kuleni na kunywa lakini msifanye israfu. Hakika yeye hawapendi wafanyao israfu." Sema: "Ni nani anayeharamisha pambo alilowatolea Mwenyezi Mungu waja wake, na vitu vizuri vya riziki?" Sema: "Hivyo ni halali kwa wale walioamini katika maisha ya dunia, na ni vyao peke yao Siku ya Kiyama." Hivyo ndivyo tunavyozifafanua aya zetu kwa watu wenye elimu. Sema: "Mola wangu Mlezi ameharamisha tu matendo machafu, yawe ya wazi au ya siri, na dhambi za kila aina, na dhulma ya kuvuka mipaka, na kwamba mshirikishe Mwenyezi Mungu kitu ambacho hakukiteremshia hoja yoyote, na kwamba mnamsingizia Mwenyezi Mungu yale msiyokuwa na elimu nayo." (Aya 31-33)

A new address is now made to mankind, serving as a pause to comment on the events related earlier before resuming the main theme in the sūrah: “Children of Adam, dress well when you attend any place of worship. Eat and drink but do not be wasteful. Surely He does not love the wasteful. Say, ‘Who is there to forbid the beauty which God has produced for His servants, and the wholesome means of sustenance?’ Say, ‘They are [lawful] in the life of this world, to all who believe — to be theirs alone on the Day of Resurrection.’ Thus do We make Our revelations clear to people of knowledge. Say, ‘My Lord has only forbidden shameful deeds, be they open or secret, and all types of sin, and wrongful oppression, and that you should associate with God anything for which He has given no authority, and that you attribute to God anything of which you have no knowledge.’” (Verses 31-33)

Katika hotuba hii, tunaona msisitizo juu ya kanuni ya msingi ya imani ili kusisitiza upotovu wa desturi za Waarabu wa kipagani. Mojawapo ya mifano iliyo wazi zaidi ni kuunganisha katazo lao la kiholela la mambo mema na safi ambayo Mungu amewapa waja Wake, pamoja na kumshirikisha Mungu. Hakika hiyo ndiyo sifa halisi ya mtu yeyote anayedai kwa uongo kuwa na mamlaka ya kutoa katazo kama hilo, akimnasibishia Mungu mambo ambayo hana elimu nayo.

In this address, we note the emphasis on the basic principle of faith in order to stress the falsehood of the practices of the pagan Arabs. One of the clearest examples is to link their arbitrary prohibition of good wholesome things God has provided for His servants with ascribing partners to God. This is indeed the proper description of anyone who falsely claims the authority to make such a prohibition, attributing to God things of which he has no knowledge.

Mungu anawaamuru wanadamu wavae nguo zao bora kabisa, ambazo amewapa na kuwafundisha namna ya kuzitengeneza, kila wanapofanya ibada yoyote, ikiwemo ṭawāf, ambayo ni kutembea kuzunguka Al-Ka`bah huku wakimtukuza Mungu, wakikiri Ubwana Wake na kumuomba Amtimizie matakwa yao. Waarabu hao walikuwa wakifanya ṭawāf wakiwa uchi, wakijikataza kuvaa nguo yoyote ilhali Mungu hakuwakataza hilo. Badala yake, Yeye alifanya kutoa nguo kama hizo kuwa ni sehemu ya neema Zake.

Swali linalojitokeza hapa linahusu uhusiano kati ya utupu huo, mantiki iliyopotoka, kiburi kikubwa cha kumshirikisha Mungu na washirika, na kukubali sheria kutoka kwa miungu mingine isipokuwa Mungu.

The question that arises here concerns the link between such nakedness, twisted logic, overweening arrogance by associating partners with God and accepting laws from deities other than God.

Wale washirikina wa kiarabu walipata mawazo yao kuhusu uchi wao kutoka kwa miungu ya uongo waliowadanganya na kuitumia ujinga wao ili kuhakikisha ubwana wao katika Arabia haupingwi. Jamii nyingine za kale za jāhiliyyah zilifuata mtindo huo huo na zilipata mawazo yao kutoka kwa makuhani wao na viongozi wao wa kikabila.

Those pagan Arabs received their notions concerning their nakedness from false lords who were able to fool them and manipulate their ignorance to ensure their supremacy in Arabia remained unchallenged. Other ancient jāhiliyyah societies followed the same pattern and received their notions from their priests and chiefs.

Vivyo hivyo kwa makafiri wa leo ambao hawawezi kupinga dhana ambazo watawala wa uongo wana hamu ya kuziweka.

The same applies to the unbelievers of today who cannot challenge the concepts that false lords are keen to establish.

Wenye nyumba za mitindo na wabunifu, pamoja na watengenezaji na wauzaji wa vipodozi, ndio mabwana wanaoendeleza upumbavu huu ambao wanaume na wanawake katika jamii za kijahiliyyah za leo wanaufuata kwa upofu. Mabwana hao wanahitaji tu kuweka viwango vyao, nao hutiiwa kama watumwa na umati wa wapumbavu kote duniani. Iwe mtindo wa mwaka huu au vipodozi vinavyovuma vinamfaa mwanamke fulani au la, bado lazima awatii, la sivyo atakabiliwa na dhihaka za wapumbavu wengine ambao hawana usemi wowote juu ya mambo yao wenyewe.

Fashion houses and designers, and cosmetic manufacturers and sellers are the lords who advocate the stupidity which is blindly followed by men and women in the jāhiliyyah societies of today. Those lords have only to set their standards, and they are slavishly obeyed by the multitude of fools throughout the world. Whether this year’s fashion or the cosmetics in vogue are suitable to a particular woman or not, she must still obey, or be subjected to the ridicule of other fools who have no say in their own affairs.

Ni muhimu kuuliza ni nani anayedhibiti nyumba hizo za mitindo na kampuni hizo za vipodozi?

It is important to ask who controls those fashion houses and cosmetic companies?

Nani anaulisha kampeni inayohimiza uchi? Nani anayakuza filamu, picha, riwaya, majarida na magazeti yote yanayoongoza katika kampeni hii?