Kama sura iliyotangulia, al-An`ām au Ng'ombe, sura hii iliteremshwa Makkah.

Like the preceding sūrah, al-An`ām, or Cattle, this sūrah2 was revealed in Makkah.

Hivyo, mada yake kuu ni imani, ambayo inapita katika ufunuo wote wa Makka.

Hence, its main subject matter is faith, which runs throughout Makkan revelations.

Lakini nyanja mbili ambazo sūrah hizi mbili zinafanya kazi ndani yake ni tofauti sana.

But the two domains in which these two sūrahs work are widely different.

Kila sura ya Qur'ani ina tabia yake ya kipekee na sifa zake bainifu. Inachukua mbinu maalum, hutumia mtindo wa pekee, na hujipatia eneo maalum katika kufafanua mada yake, ili lieleweke wazi. Sura zote za Qur'ani zina mada moja ya pamoja na zinashiriki lengo moja la pamoja. Hata hivyo, kila moja ina sifa zake maalum na mbinu yake ya kipekee. Katika hili, zinafanana na binadamu ambao wote wanashiriki sifa zile zile na muundo wa kibaiolojia na kifiziolojia. Mbali na hilo, zinaonyesha aina isiyo na mwisho ya utofauti. Tunaweza kuona mfanano kati yao katika baadhi ya maelezo, lakini tunakuta kila moja ikiunda muundo wake wa pekee, ambao ungemfanya awe wa kipekee kabisa, lau isingekuwa sifa na tabia za kibinadamu za pamoja.

Every sūrah of the Qur’ān has its unique character and distinctive features. It adopts a special approach, uses a particular style and allows itself a specialized area in explaining its theme, making it clearly understood. All Qur’ānic sūrahs have a common theme and share in a common objective. Each, however, has its special characteristics and unique approach. They are similar, in this respect, to human beings who all share the same characteristics and biological and physiological constitution. Apart from that, they exhibit an endless range of variety. We may see similarities between them in certain details, but we find each of them making a special pattern of his or her own which would have made him or her absolutely unique, had it not been for common human qualities and characteristics.

Nimezitafakari na kuzishughulikia sūrah za Qur'ani kwa mtazamo huu, baada ya kuishi nazo na kuzisoma kwa kipindi kirefu sana. Hivyo nimeweza kutambua sifa bainifu za kila moja. Matokeo yake, katika sūrah za Qur'ani ninaona utofauti mkubwa unaotokana na mifumo tofauti, urafiki unaoweza kuhusishwa na mbinu ya karibu ya kibinafsi, na furaha inayojifanya upya kila wakati. Sūrah hizi zote ni marafiki wanaotoa hali ya urafiki, upendo na furaha. Kila moja inakupa seti tofauti ya msukumo ili kukuonyesha upekee wake. Kusafiri na sūrah kuanzia mwanzo hadi mwisho kunahusisha kutazama ulimwengu mwingi, kutafakari ukweli na kweli nyingi zisizopingika, na kuingia kwa undani katika nafsi ya mwanadamu, pamoja na kutafakari matukio makubwa ya ulimwengu. Hata hivyo, kila moja ni safari ya kipekee inayokuhakikishia kupata kitu cha pekee.

I have reflected on, and dealt with, the Qur’ānic sūrahs in this light, after having ‘lived’ with them and recited them over a very long period of time. I have thus been able to identify the distinctive characteristics of each. As a result, I find in the Qur’ānic sūrahs a great variety resulting from different patterns, a friendliness which can be attributed to the close personal approach, and an enjoyment that is ever renewed. All of these sūrahs are friends imparting an air of friendliness, love and enjoyment. Each gives you a different set of inspirations to impress on you its uniqueness. To take a journey with a sūrah from beginning to end involves looking at a great many worlds, contemplating a large number of facts and truisms, and delving into the depths of the human soul as well as contemplating the great scenes of the universe. However, each is a special journey that is bound to give you something unique.

Kama ilivyokwisha kusemwa, mada kuu ya sura hii na ile iliyotangulia ni imani. Hata hivyo, Sura al-An‘ām, yaani Ng‘ombe, ndiyo inayoeleza asili na kiini cha imani. Inakabiliana na jāhiliyyah, yaani hali ya ujinga iliyotawala Uarabuni wakati huo, pamoja na kila aina ya jāhiliyyah katika jamii yoyote, kwa msimamo wa mtu anayeijua haki na kuinadi. Katika kukabiliana huku, sura hutumia dalili zote zenye kuvutia zilizopo kila upande wetu katika ulimwengu. Dalili hizi tayari zimekwisha kujadiliwa kwa kina.3

As has already been said, the subject matter of both this sūrah and the preceding one is faith. However, the preceding Sūrah, Cattle or al-An`ām, outlines the nature and essence of faith. It confronts the jāhiliyyah, or the state of ignorance which prevailed in Arabia at the time, as well as every type of jāhiliyyah, in any community, with the attitude of a person who knows the truth and advocates it. In this confrontation, the sūrah makes use of all inspiring indicators available all around us in the universe. These have already been discussed in detail.3

Kwa upande mwingine, sura hii ya sasa inachukua mtazamo tofauti kabisa kwani inajadili swali lile lile la imani. Inalitolea maelezo kwa kutumia mandhari pana ya historia ya mwanadamu. Inaanza na safari ya wanadamu inavyoanzia mbinguni na inakoelekea kurudi. Katika upeo huu mkubwa, tunaona msafara wa imani ukianzia kwa Nabii Adam (amani iwe juu yake) hadi kwa Nabii wa mwisho kabisa wa manabii na mitume, Muhammad ﷺ. Msafara huo unashika bendera ya imani na unatetea, katika historia yote ya mwanadamu, kwamba njia pekee ya furaha ya binadamu ni watu kuikubali imani inayotegemea umoja wa Mungu. Sura hii inaeleza mapokezi ambayo wito huu ulipokelewa katika vipindi tofauti vya historia; jinsi viongozi wa msafara huu walivyoufikisha ujumbe kwa wanadamu, na majibu waliyoyapata; jinsi watu wenye madaraka walivyoendesha kampeni zao za upinzani, na jinsi msafara wa waumini ulivyowapuuza na kuendelea na njia yao. Sura hii pia inaonyesha hatima iliyowapata wapinzani wa imani katika maisha haya, na hatima tofauti za waumini na makafiri Akhera.

On the other hand, the present sūrah adopts a totally different approach as it discusses the same question of faith. It provides for it with the panoramic setting of human history. It starts with mankind’s journey as it begins in heaven and where it aims to return. Along this great expanse, we see the procession of faith starting with the Prophet Adam (peace be upon him) to the last of all prophets and messengers, Muhammad (peace be upon him). The procession holds the banner of faith and advocates, throughout human history, that the only way to human happiness is for people to adopt the faith based on God’s oneness. The sūrah outlines what reception this call received in different periods of history; how the leaders of this procession put the message across to mankind, and the responses they received; how the people in power went about conducting their campaigns of opposition and how the procession of believers brushed them aside and went along its way. This sūrah also portrays the fate that befell opponents of faith in this life and the different destinies in the hereafter of both believers and unbelievers.

Sūrah haiwasilishi historia ya imani au safari ya wanadamu tangu asili yao ya kwanza hadi kurejea kwao mwisho kwa mtindo wa hadithi. Badala yake, inaiwasilisha kama vita dhidi ya jāhiliyyah, hali ya ujinga inayoathiri watu binafsi na jamii.

The sūrah does not present the history of faith or the journey of mankind from its first origins to its ultimate return in story fashion. Rather, it presents it as a battle with jāhiliyyah, the state of ignorance that affects individuals and communities.

Kwa hiyo, mada yake inawasilishwa kupitia matukio na mitazamo, ikituonyesha jamii hai iliyosimama kinyume na Qur'ani. Qur'ani, kwa hivyo, inaikabili jamii hiyo kwa simulizi hii ndefu, ikionyesha mafunzo ya kujifunza kutoka humo, ikiwakumbusha na kuwaonya watu, na kuwashirikisha katika vita halisi. Kwa hiyo, maoni yanayotolewa baada ya kila hatua muhimu yanaelekezwa kwanza kabisa kwa wale wapiganaji wa mwanzo, pamoja na watu wote wanaokubali mtazamo uleule kuhusu imani katika kila kizazi kijacho.

Hence, its theme is presented in scenes and attitudes, showing us a living community standing in opposition to the Qur’ān. The Qur’ān, therefore, confronts that community with this long story, pointing out the lessons to be drawn from it, reminding and warning people, and engaging them in a real battle. Hence, the comments given after every important stage are addressed in the first instance to those first combatants, as also to all people who adopt the same attitude to faith in every future generation.

Qur'ani husimulia hadithi kwa lengo tu la kushughulikia hali iliyopo. Hutaja ukweli ili tu kuondoa uongo. Huchukua hatua za kivitendo ndani ya mazingira halisi ya maisha. Haitoi hoja kwa madhumuni ya kitaaluma, wala haisimulii hadithi kwa burudani ya kiakili.

The Qur’ān relates a story only to use it as a means of dealing with an existing situation. It only states a truth in order to remove a falsehood. It takes practical measures within a living environment. It neither makes a premise for academic purposes, nor relates a story for intellectual pleasure.

Katika sura hii tunaona kwamba, katika maelezo yake, inasisitiza kwa namna ya pekee mawaidha na maonyo kwa upande mmoja, na mwanzo na mwisho wa safari ya mwanadamu kwa upande mwingine. Inatoa simulizi za kaumu ya Nuhu, Hudi, Swaleh, Lutu na Shu'aybu, lakini inaelezea historia ya Musa kwa urefu zaidi na kwa msisitizo mkubwa zaidi.

In this sūrah we note that, in its comments, it lays special emphasis on reminders and warnings on the one hand, and on the starting and finishing lines in the human journey on the other. It gives accounts of the peoples of Noah, Hūd, Şāliĥ, Lot and Shu`ayb, but treats the history of Moses at much greater length and with stronger emphasis.

Haya yote ni utangulizi wa kueleza jinsi maisha ya binadamu yalivyoanza, kuonyesha mwanzo wake na mahali ilipoanzia safari yake ndefu. Sura inalenga hoja hii. Pia inaitumia kama ukumbusho na onyo, ikitumia kila kipengele kinachogusa kwa nguvu fahamu ya binadamu. (Aya 11-25)

All this is preliminary to giving an account of how human life came into being, showing its starting point and where it began its long journey. The sūrah concentrates on this point. It also uses it by way of reminder and warning, utilizing every element that strikes a strong note in human consciousness. (Verses 11-25)

Katika tukio hili la mwanzo, matokeo yote ya safari na hatima za wasafiri vinaelezwa. Tunaona kuanza kwa pambano kubwa, ambalo linaendelea bila kusitishwa, kati ya wanadamu wote na adui yao aliyejitangaza. Pia tunaona udhaifu wa binadamu na jinsi Shetani anavyojaribu kuutumia huo. Kwa hiyo, sura inatumia tukio hili kutoa maelezo marefu, ikiwaonya binadamu wasiingie katika mtego uleule ulioandaliwa kwa wazazi wao wa kwanza na adui wao aliyejitangaza. Pia, kwa kuangalia tukio hili ambalo tunamwona Shetani akisimama uso kwa uso na Adamu na Hawa, pamoja na matokeo ya mkutano huu wa kwanza, sura inaelekeza makumbusho yake kwa wanadamu wote, ikiwaonya watu dhidi ya kuelekea hatima hiyo hiyo.

In this starting point scene, the entire outcome of the journey and the destinies of the travellers are outlined. We see the making of the great fight, which continues with no respite, between all mankind and their declared enemy. We also see man’s weaknesses and how Satan tries to exploit these. Therefore, the sūrah uses this scene to provide long comments, warning human beings against falling into the same trap set for their first parents by their avowed enemy. Also, in the light of this scene in which we see Satan standing face to face with Adam and Eve, and the results of this first encounter, the sūrah addresses its reminders to all mankind, warning people against heading to the same fate.

Enyi wana wa Adamu, Sisi tumekuteremshieni nguo za kusitiri uchi wenu, na mavazi ya kupendeza machoni; lakini vazi la uchamungu kwa Mwenyezi Mungu ndilo bora kabisa. Katika hayo mna ishara kutoka kwa Mwenyezi Mungu, ili wapate kutafakari. Enyi wana wa Adamu, msiruhusu Shetani akawadanganya kama alivyowatoa wazazi wenu katika Pepo. Aliwavua nguo zao ili awaonyeshe uchi wao. Hakika yeye na kabila lake wanakuoneni kutoka mahali ambapo nyinyi hamuwaoni.

Children of Adam, We have sent down to you clothing to cover your nakedness, and garments pleasing to the eye; but the robe of God- consciousness is the finest of all. In this there is a sign from God, so that they may reflect. Children of Adam, do not allow Satan to seduce you in the same way as he caused your [first] parents to be turned out of the Garden. He stripped them of their garment in order to make them aware of their nakedness. Surely, he and his tribe watch you from where you cannot perceive them.

Kabla wasafiri hawajaanza safari yao ndefu; kabla mjumbe wa Mungu hajawapa mwongozo; na kabla ya kutoa maelezo yoyote ya historia ya imani baada ya Adam na Hawa na uzoefu wao wa kwanza, sura inatoa picha ya mwisho wa safari yote. Mbinu hii mara nyingi hutumiwa katika Qur'ani: mwisho mawili wa safari huwekwa kinyume, maisha ya dunia hii na maisha ya Akhera, ikionyesha kuwa ni safari moja isiyokatika.

Before the travellers set out on their long journey; before God’s messenger provides them with guidance; before giving any details of the history of faith after Adam and Eve and their first experience; the sūrah provides a scene of the ultimate end of the entire journey. This method is often used in the Qur’ān: the two ends of the journey are set in contrast, in the life of this world and in the life to come, showing it to be one uninterrupted trek.

Hapa tuna moja ya taswira tajiri na zenye maelezo mengi zaidi za Siku ya Kiyama zinazotolewa katika Qur’ani. Taswira hii inaonyesha mfululizo mrefu wa picha na inatoa maelezo ya mazungumzo yanayofanyika wakati huo. Tukio hili, linalotokea mara tu baada ya kuanguka kwa mwanadamu kutoka mbinguni na onyo la Mwenyezi Mungu kwa wanadamu dhidi ya kusikiliza msukumo wa Shetani, linatumika kuthibitisha yale ambayo Mitume wa Mwenyezi Mungu waliwaambia watu wao. Hivyo, wale wanaomtii Shetani na kutekeleza amri zake wamekatazwa kuingia peponi, kama vile wazazi wao wa kwanza walivyofukuzwa peponi na Shetani. Kinyume chake, wale wanaomtii Mwenyezi Mungu na kumgeuzia kisogo Shetani hurudishwa peponi baada ya safari yao ndefu. Taswira hii ni ndefu mno kunukuliwa hapa katika Utangulizi, lakini tutaijadili kwa kina mahali pake panapostahili.

Here we have one of the richest and most detailed scenes of the Day of Resurrection given in the Qur’ān. The scene portrays a long succession of images and gives details of dialogues that take place then. This scene, occurring as it does immediately after man’s fall from heaven and God’s warning to mankind against listening to Satan’s promptings, serves as a confirmation of what God’s messengers have said to their peoples. Thus, those who obey Satan and do his bidding are forbidden admission into heaven, just like their first parents who were turned out of heaven by Satan. By contrast, those who obey God and turn their backs on Satan are returned to heaven after their long journey. The scene is too long to be quoted here in the Prologue but we will be discussing it in detail at its appropriate place.

Hata hivyo, sūrah hii pia inatumia tukio hili kuwaonya wale wanaoukataa Qur'ani, wanaodai miujiza ili waweze kukubali kwamba ni neno la Mwenyezi Mungu. Inawaonya dhidi ya mwisho wa kuhuzunisha sana. (Aya 52-53)

Nonetheless, the sūrah also uses this scene to warn those who disbelieve in the Qur’ān, requiring miracles so that they can accept that it is God’s word. It warns them against a greatly miserable end. (Verses 52-53)

Safari inaendelea na hadithi inafunuka. Msururu mrefu wa wanaolingania imani walioelimishwa na wajumbe wa Mwenyezi Mungu, unawaita kwa huruma wanadamu waliopotea, wakiwakumbusha ukweli na kuwaonya dhidi ya kufuata njia ambayo hakika inaelekea kwenye maangamizi. Lakini wale waliozama katika upotofu hupokea mwito huu wenye huruma kwa kukataa mwanzoni, na baadaye kwa nguvu, mateso na dhuluma. Wajumbe wa Mwenyezi Mungu wanapokuwa wametekeleza wajibu wao wa kukumbusha na kuonya, wakisimama imara mbele ya upinzani na mateso kutoka kwa watu wao, na hatimaye kuondoka na kutangaza uaminifu wao kwa imani, basi Mwenyezi Mungu Mwenyewe huchukua usimamizi wa mapambano.

So the journey continues and the story unfolds. The long line of noble advocates of faith, formed by God’s messengers, call out with compassion to erring mankind, reminding them of the truth and warning them against following a course that is certain to lead to ruin. But those who are deep in error confront this compassionate address with rejection at first and later with force, persecution and tyranny. When God’s messengers have fulfilled their duties of reminding and warning, standing up to opposition and persecution by their peoples, ultimately moving away and declaring their allegiance to faith, God Himself takes over the conduct of the fight.

Sura hii inatoa masimulizi ya Mitume Nuhu, Hudi, Swalihi, Lutu na Shu'aybu pamoja na jamii zao husika. Wote walitoa ukweli mmoja usiobadilika: "Enyi watu wangu, mwabuduni Mungu peke yake: hamna mungu mwingine isipokuwa Yeye." (Aya 59, 65, 73, 85) Watu wao walibishana nao, wakikataa wazo lenyewe la umoja wa Mungu na kwamba Yeye ndiye Mola pekee wa ulimwengu. Pia walishangaa Mungu kutuma mitume wanaotoka kwa binadamu. Baadhi yao walidai kwamba dini haina uhusiano wowote na maisha ya watu wala na kupanga miamala ya kifedha na kibiashara. Hoja hii inarudiwa na baadhi ya watu katika jahiliyyah ya leo, licha ya kupita karne nyingi. Wao wanaiita hoja yao ya zamani, ya kijinga na isiyo na maana, kuwa ni `uhuru wa kifikra' na `maendeleo'. Mwishoni mwa kila masimulizi, sura inaonyesha hatima ya wale waliokataa ujumbe wa Mungu.

The sūrah gives accounts of the prophets Noah, Had, Şāliĥ, Lot and Shu`ayb with their respective communities. They all present one never-changing truth: “My people, worship God alone: you have no deity other than Him.” (Verses 59, 65, 73, 85) Their peoples argued with them, rejecting the very concept of God’s oneness and His being the only Lord in the universe. They also wondered about God sending human messengers. Some of them argued that religion had nothing to do with people’s lives or with the regulation of financial and business transactions. This is echoed by some people in today’s jāhiliyyah, despite the passage of many centuries. They describe their old, ignorant and futile argument as `liberalism,’ and `progress’. At the end of each account, the sūrah shows the fate of those who rejected God’s message.

Sura hii kisha inaendelea kusimulia hadithi ya Musa, kwanza ikitoa maelezo ya matukio yaliyotokea kati ya Musa na Firauni, kisha inatoa maelezo ya kina ya mapambano ambayo Musa alilazimika kuyafanya dhidi ya watu wake mwenyewe, Wana wa Israeli. Historia ya Musa iliyosimuliwa katika sura hii ndiyo ndefu zaidi na yenye maelezo mengi zaidi kuliko simulizi yoyote kuhusu yeye katika sura nyingine. Inapaswa kukumbukwa kwamba baadhi ya matukio ya hadithi ya Musa yametajwa mahali pengi katika Qur’ani, mbali na marejeo mafupi katika sura kadhaa nyingine. Hii ndiyo hadithi inayotajwa mara nyingi zaidi katika Qur’ani. Maelezo mapana ya historia ya taifa hili huenda yametolewa katika Qur’ani kwa sababu tulizozieleza tayari. Hebu tujikumbushe malengo hayo hapa:

The sūrah then moves on to relate the story of Moses, giving first an account of the events that took place between Moses and Pharaoh, before it gives a detailed account of the struggle Moses had to undertake against his own people, the Children of Israel. The history of Moses related in this sūrah is the longest and most detailed of any account given of it in any other sūrah. It should be remembered that certain episodes of the story of Moses are given in many places in the Qur’ān, in addition to brief references to it in several other sūrahs. It is the story mentioned most frequently in the Qur’ān. The great details of the history of this particular nation are perhaps given in the Qur’ān for the reasons we have already outlined. Let us remind ourselves of these purposes here:

Lengo moja linahusiana na ukweli kwamba Wana wa Israeli walikuwa wa kwanza kukabiliana na ujumbe wa Kiislamu kwa nia mbaya, njama, hila na vita vya wazi, huko Madina na katika Uarabuni wote. Mtazamo wao wa uadui ulianzia siku za mwanzo kabisa za ujumbe wa Kiislamu. Ni wao waliowatia moyo na kuwalea wanafiki na unafiki huko Madina, wakiwapa njia za kupanga njama dhidi ya Uislamu na Waislamu. Pia waliwachochea Waarabu washirikina kupigana na jamii ya Kiislamu na kuwapa msaada wao wa wazi. Ni wao walioanzisha vita vya uvumi wa uongo dhidi ya jamii ya Kiislamu, wakiibua miongoni mwao shaka na mashaka kuhusu uongozi wa Kiislamu, na kueneza upotoshaji wa imani ya Kiislamu kabla ya kukabiliana na jamii ya Kiislamu katika vita vya wazi. Kwa hiyo ilikuwa ni lazima kuwafichua kwa jamii ya Kiislamu ili ijue adui zake: asili yao, historia yao, mbinu zao na njia zao, pamoja na asili ya vita ambavyo ilipaswa kupigana dhidi yao.

One purpose relates to the fact that the Children of Israel were the first to confront the Islamic message with wicked designs, plots and open warfare both in Madinah and the whole of Arabia. Their hostile attitude could be traced back to the very early days of the Islamic message. It was they who encouraged and nurtured hypocrisy and the hypocrites in Madinah, providing them with the means to scheme against Islam and the Muslims. They also incited the pagan Arabs to fight the Muslim community and gave them their active support. It was they who started the war of false rumours against the Muslim community raising among them doubts and suspicions about the Muslim leadership and circulating distortions of the Islamic faith before they confronted the Muslim community in open warfare. It was necessary, therefore, to expose them to the Muslim community so that it knew its enemies: their nature, history, methods and means as well as the nature of the battle it had to fight against them.

Musa (amani iwe juu yake) anakabiliana na Firauni na wakuu wa watu wake, akitangaza ukweli kwamba yeye, Musa, ni Mtume wa Mungu, Mola wa viumbe vyote: “Musa alisema:

Moses (peace be upon him) faces Pharaoh and the chiefs of his people, declaring the fact that he, Moses, is a Messenger of God, the Lord of all the worlds: “Moses said:

"Firauni, mimi ni Mjumbe kutoka kwa Bwana wa viumbe vyote, na sitasema kuhusu Mungu chochote isipokuwa ukweli. Nimekujia na ushahidi wazi kutoka kwa Bwana wenu. Basi, waache Wana wa Israeli waende pamoja nami.’” (Aya 104-105) Ukweli huo huo unasisitizwa kwa Firauni wakati Musa anashinda mashindano dhidi ya wachawi wa Firauni, nao wanatangaza kukubali umoja wa Mungu: "Wachawi wakaanguka chini wakisujudu, wakasema:

‘Pharaoh, I am a Messenger from the Lord of all the worlds, and may say about God nothing but the truth. I have come to you with a clear evidence from your Lord. So, let the Children of Israel go with me.’” (Verses 104-105) The same fact is driven home to Pharaoh when Moses wins the confrontation with Pharaoh’s sorcerers and they declare their acceptance of God’s oneness: “The sorcerers fell down prostrating themselves, and said:

"Tunamwamini Mola wa walimwengu wote, Mola wa Musa na Harun." (Aya 120-122)

`We believe in the Lord of all the worlds, the Lord of Moses and Aaron.” (Verses 120-122)

Tena, Firauni anapowatishia adhabu kali, wao hugeukia Mola wao na kutangaza kwamba daima watamgeukia Yeye maishani, mautini na maisha ya baadaye: "Wakasema: `Hakika sisi kwa Mola wetu tutarejea. Hutulipiza kisasi kwa sababu tu tumeamini ishara za Mola wetu zilipotujia. Mola wetu, tupe subira tele katika dhiki, na tufishe tukiwa Waislamu waliojisalimisha kwako.'" (Aya 125-126)

Again when Pharaoh threatens them with severe punishment, they turn to their Lord and declare that they will always turn to Him in life, death and future life: “They replied: `To our Lord we shall indeed return. You want to take vengeance on us only because we have believed in the signs of our Lord when they were shown to us. Our Lord, grant us abundance of patience in adversity, and let us die as people who have surrendered themselves to You.’” (Verses 125-126)

Kadiri Musa anavyowafundisha watu wake imani yao, mara nyingi tunamwona akisisitiza kwao ni nani Bwana wao wa kweli. Hili linadhihirika Firauni anapowatishia mateso ya jumla, na baadaye wanapopotoka na kumwomba awatengenezee mungu kama miungu ya watu waliowakuta baada ya kuokolewa kutoka kwa Firauni. (Aya 128-129 na 138-140) Kauli hizi za Qur'ani zilizomo ndani ya simulizi zinathibitisha asili halisi ya dini aliyohubiri Nabii Musa (amani iwe juu yake), na aina ya imani zinazotokana nayo. Hizi ndizo imani zile zile ambazo Uislamu unazitaka na ambazo kila ujumbe wa kimungu unazitetea. Zaidi ya hayo, kauli hizi za Qur'ani zinathibitisha upotovu wa nadharia zilizotolewa na 'wataalamu' wa Kimagharibi katika historia ya dini, na kosa la yeyote anayefuata mbinu yao na msingi wao kuhusu maendeleo ya imani ya binadamu.

Hadithi pia inaeleza jinsi Mwenyezi Mungu alivyowaweka watu wa Firauni katika majaribio kadhaa, akiwaruhusu kukumbwa na aina mbalimbali za taabu. Hata hivyo, wao waliendelea kukataa ujumbe wa Mwenyezi Mungu, wakitoa visingizio vya kila aina. Mwishowe, maangamizi yakawapata.

The story also relates how God subjected Pharaoh’s people to several trials, allowing different types of hardship to afflict them. Nevertheless, they persist in their rejection of God’s message, making all types of excuses. Eventually destruction befalls them. (Verses 130-136)

Katika kifungu hiki tunaona jinsi dhuluma inavyong'ang'ania uongo wake kwa ukaidi na kwa kuendelea, ikipinga kwa nguvu zake zote ujumbe unaotangaza uungu wa Mola wa walimwengu wote. Madhalimu hawa wanatambua, kwa uhakika kabisa, kwamba ujumbe kama huo unadhoofisha nafasi yao. Kwa hakika, hautambui madai yao ya nafasi kama hiyo. Dhuluma haitakubali kamwe tangazo la upweke wa Mungu, wala Ubwana Wake juu ya walimwengu wote, isipokuwa maneno haya yapoteze maana yake halisi na kubaki kuwa maneno tu yasiyo na umuhimu mkubwa. Katika hali kama hiyo, hayaleti tishio lolote kwa dhuluma.

In this passage we realize how adamantly and persistently tyranny clings to its falsehood, resisting with all its might the message declaring God’s Lordship over all the worlds. These tyrants realize, with perfect certainty, that such a message undermines their position. Indeed, it does not recognize their claims to such a position. Tyranny will never allow the declaration of God’s oneness, or His Lordship over all the worlds, unless these words lose their true meaning, becoming mere words of little significance. In such a situation, they represent no threat to tyranny.

Kwa upande mwingine, pale kundi la watu linapokubali maneno haya na kuyachukulia kwa uzito, kwa maana yake halisi, udhalimu hautavumilia. Mara moja unatambua tishio wanalowakilisha kwa mamlaka yake iliyonyakuliwa, mamlaka inayoiwezesha kutawala na kuwa bwana juu ya watu wake wanaotawaliwa. Hivyo ndivyo Firauni hakuweza kuvumilia kwamba Musa atetee imani kwa Mungu, Bwana wa viumbe vyote, au kwamba wachawi watangaze imani yao kwake. Yeye na wakuu wake waliendelea kukataa ukweli huu walipoonyeshwa ishara, na kisha walipoangukiwa na aina mbalimbali za mateso, moja baada ya jingine. Kwao, yote haya yalikuwa rahisi kuyavumilia kuliko kumkubali Mungu kama Bwana wa viumbe vyote, kwa sababu hilo lingemaliza mamlaka yao waliyoyanyakua.

On the other hand, when a group of people adopt these words and take them seriously, in their true meaning, tyranny will not tolerate them. It immediately realizes the threat they represent to its usurped authority which enables it to exercise sovereignty and lordship over its subject people. Thus, Pharaoh could not tolerate that Moses should advocate faith in God, the Lord of all the worlds, or that the sorcerers should declare their belief in Him. He and his chiefs persisted with their rejection of this truth when signs were shown to them, and then when different types of hardship afflicted them, one after another. To them, all this was easier to tolerate than to acknowledge God as the Lord of all the worlds, because that would have ended their usurped authority.

Hadithi hii ya Musa imetolewa kwa undani mkubwa kwa madhumuni mengine. Inaonyesha asili ya imani na kutokuamini kama inavyodhihirishwa na watu na matukio ya historia hiyo. Inahitimishwa kwa tukio la kukubali agano la Wana wa Israeli baada ya kushuhudia jinsi nguvu ya Mungu inavyopiga. Hii inafuatiwa na tukio kubwa linaloonyesha asili ya mwanadamu ikifanya agano lake na Mungu. Kisha tunapata tukio linaloonyesha yule anayelivunja agano hili, anayezikataa ufunuo wa Mungu baada ya kuujua. Ni tukio lenye nguvu kubwa, linalotumika kutahadharisha dhidi ya mwenendo kama huo. Maelezo yanafuata tukio hili, yakieleza asili ya muongozo wa kiungu na asili ya kutokuamini, na kuweka wazi kwamba kutokuamini kunaonyesha kushindwa kwa uwezo wa mwanadamu wa kutambua, na kunaongoza kwenye maangamizi kamili. (Aya 171-179)

This story of Moses is given in such detail for another purpose. It depicts the nature of faith and unbelief as reflected by the personalities and events of that history. It concludes with the scene of accepting the covenant of the Children of Israel after they have witnessed how God’s might strikes. This is followed by the great scene showing human nature making its covenant with God. We then have a scene showing the one who reneges on this covenant as he discards God’s revelations after he has learnt them. It is a very powerful scene serving to warn against such a line of action. A comment follows this scene describing the nature of divine guidance and the nature of unbelief, making clear that the latter indicates a failure of man’s faculties of perception, leading to utter ruin. (Verses 171-179)

Sura hii kisha inageukia washirikina wa Makka waliokuwa wakikanusha ukweli wa ujumbe wa Uislamu, wakipotosha majina ya Mwenyezi Mungu ili kubuni majina ya miungu yao ya uongo. Inawaonya dhidi ya kuonjeshwa adhabu ya Mwenyezi Mungu. Pia inawaalika kutafakari kwa kina na kwa uwazi juu ya hadhi ya Mtume wa Mwenyezi Mungu ﷺ, aliyewaita wafuate mwongozo wa Mungu. Wanapofanya hivyo, wanapaswa kuondoa chuki zao zinazowasababishia kumshutumu Mtume ﷺ kuwa ana wazimu. Wanapaswa kutafakari mbingu na ardhi na yaliyomo ndani yake, ambayo ni dalili za ukweli wa mwongozo wa Mungu. Pia kuna ukumbusho wa kifo ambacho kinaweza kuja wakiwa hawana habari kabisa. (Aya 180-186)

The sūrah then turns to the unbelievers in Makkah who were denying the truth of the message of Islam, distorting God’s names in order to coin up names for their false deities. It warns them against suffering God’s punishment. It also invites them to reflect deeply and clearly on the status of God’s Messenger who called on them to follow divine guidance. When they do so, they should remove their prejudices that cause them to accuse the Prophet of madness. They should contemplate the kingdoms of heaven and earth and what they contain of pointers to the truth of divine guidance. A touch is added reminding them of death that could come when they are totally unaware. (Verses 180-186)