Al-A'rāf (Sehemu za Juu) | Mtazamo wa Qur'ani Kuhusu Imani 59-93 - Katika Kivuli cha Qur'ani

Al-A'rāf (Sehemu za Juu) | Mtazamo wa Qur'ani Kuhusu Imani 59-93 - Katika Kivuli cha Qur'ani | Quran Course

1. Wanadamu mara nyingi hupotoka kutoka kwenye njia ya uongofu tangu mwanzo wao ili wazame katika hali ya ujinga, au jāhiliyyah, inayojulikana kwa kumshirikisha Mungu na washirika. Hili hutokea kutokana na mwingiliano wa mambo changamano yaliyomo katika muundo wa binadamu mwenyewe na mambo anayopaswa kukabiliana nayo. Hali hii inapofikiwa, Mungu humtuma mjumbe kwa wanadamu kuwafafanulia ile ile kweli waliyokuwa nayo kabla ya kuzama katika jāhiliyyah. Baadhi yao hujiandikia maangamizi yao wenyewe, ilhali wengine wanaweza kujiokoa kwa kurudi kwenye kweli ya imani.

1. Human beings often stray from the path of guidance from where they started in order to sink into a state of ignorance, or jāhiliyyah, that is characterized by associating partners with God. This happens as a result of the interplay of the complex elements that exist in man’s own constitution and the elements which he has to deal with. When this state of affairs is reached, God sends a messenger to human beings explaining to them the very same truth they had had before sinking into jāhiliyyah. Some of them write their own destruction, while others are able to spare themselves by returning to the truth of faith.

Hawa ndio watu wanaokubali kwamba wana Mungu mmoja na wanajisalimisha kwa hiari na kwa ukamilifu kwake Yeye peke yake. Ndio wanaosikiliza mtume wao anapowaambia: “Enyi watu wangu, mwabuduni Mungu peke yake: hamna mungu mwingine isipokuwa Yeye.” (Aya 59, 65, 73, 85) Hii ndiyo kiini halisi cha imani ya Mungu katika historia yote ya binadamu. Kila mtume alihubiri ujumbe huu huu kwa watu wake ambao walikuwa wamekubali mpango wa Shetani na kumshirikisha Mungu na washirika, ingawa washirika hao wanaweza kutofautiana katika jamii tofauti za kijāhiliyyah. Ukweli huu wa msingi ndio kiini cha mapambano kati ya haki na batili. Mtazamo wa watu kwa ukweli huu wa msingi ndio unaowaweka katika kundi la walioangamizwa, au la wale wanaookolewa na Mungu. Qur’ani inasimulia jinsi mitume hawa wote walivyoeleza ukweli huu wa msingi kwa lugha zao mbalimbali, wakitumia maneno yale yale katika historia yote: “Enyi watu wangu, mwabuduni Mungu peke yake: hamna mungu mwingine isipokuwa Yeye.” Hii inasisitiza umoja wa imani ya Mungu katika historia yote, hata katika usemi wake wa maneno. Maneno yenyewe ni sahihi sana katika kueleza kiini cha imani, na matumizi yake yanayorudiwa yanaonyesha kwa namna inayoonekana wazi umoja wa imani hii. Hili lenyewe ni la maana kubwa.

These are the ones who accept that they have a single God and submit willingly and totally to Him alone. It is they who listen to their messenger as he says to them: “My people, worship God alone: you have no deity other than Him.” (Verses 59, 65, 73, 85) This is indeed the essence of the divine faith throughout human history. Every messenger preached this same message to his people who had succumbed to Satan’s design and associated partners with God, although these partners may differ in different jāhiliyyah societies. It is this basic truism that is at the core of the battle between truth and falsehood. It is people’s attitudes to this basic fact that puts them in the camp of those who are destroyed, or those who are saved by God. The Qur’ān relates how all these messengers expressed this essential fact in their various languages, using the same wording throughout: “My people, worship God alone: you have no deity other than Him.” This serves to emphasize the unity of the divine faith throughout history, even in its verbal expression. The wording itself is so precise in expressing the essence of faith, and its repeated usage portrays in a very tangible way the unity of this faith. This is in itself significant.

Msisitizo huu ambao Qur'ani inaweka juu ya umoja wa imani ya Kiungu unaonyesha wazi tofauti kubwa kati ya mbinu ya Qur'ani na mtazamo wa dini linganishi. Tunaona wazi kabisa kwamba hakujawahi kuwa na mkabala wa taratibu kwa dhana ya msingi ya imani, wala maendeleo ya dhana hiyo, ambayo Mitume wote wameihubiri kama walivyoipokea kutoka kwa Mungu. Wale wanaozungumzia maendeleo au kupiga hatua kwa imani ya kibinadamu, na kuijumuisha ujumbe wa Kiungu katika maendeleo hayo ya taratibu, wanadai jambo linalopingana na kile Mungu anachosema. Kama tunavyoona waziwazi katika Qur'ani, imani ya Kiungu daima imesisitiza dhana ile ile ya msingi ambayo Qur'ani inaieleza kwa maneno yale yale.

This emphasis the Qur’ān places on the unity of the divine faith serves to show the great divide between the Qur’ānic method and the approach of comparative religion. We can see very clearly that there has never been any gradual approach to the basic concept of faith, or development of that concept, which all messengers have preached as they received it from God. Those who speak of the development or progress of human faith and include the divine message in this gradual development make a claim that is at variance with what God states. As we see clearly in the Qur’ān, divine faith has always stressed the same basic concept which the Qur’ān relates in the same wording:

"Enyi watu wangu, mwabuduni Mungu peke yake: hamna mungu mwingine isipokuwa Yeye." Mungu huyu, ambaye mitume wote hurejelea, ni "Mola wa viumbe vyote," atakayewakusanya wanadamu wote kwa ajili ya hesabu siku ile kuu. Hakuna mtume yeyote aliyetumwa na Mungu aliyewahi kuhubiri imani ya Mola wa kabila fulani, taifa fulani au jamii fulani, wala mtume yeyote hakuhubiri imani ya uwili au wingi wa uungu. Hakuna mtume aliyewahimiza watu wake kuabudu vitu vya ibada (totems), nyota, roho au sanamu. Hakuna dini iliyoidhinishwa na Mungu iliyoacha kuzungumzia maisha ya baadaye, kama wanavyodai wale wanaoitwa 'wataalamu wa dini' wanaochunguza aina mbalimbali za ujinga na kudai kwamba imani hizo za kijinga ndizo dini zilizojulikana kwa binadamu katika vipindi hivyo mahsusi vya wakati.

“My people, worship God alone: you have no deity other than Him.” This God, to whom all messengers refer, is “the Lord of all the worlds” who will gather all human beings for the reckoning on a great day. No messenger sent by God has ever preached a belief in a Lord of a particular tribe, nation or race, and no messenger preached a belief in a duality or multiplicity of Godhead. No messenger urged his people to worship totems, stars, spirits or idols. No religion sanctioned by God omitted to speak of a life to come, as claimed by so-called ‘religious experts’ who study the different forms of ignorance and claim that such ignorant beliefs were the religions known to humanity in those particular periods of time.

Mitume wote, mmoja baada ya mwingine, walihubiri ujumbe wa upweke kamili wa Mungu na utawala wake juu ya ulimwengu, pamoja na hesabu na malipo siku ya Hukumu. Lakini upotofu uliotokea pamoja na kila aina mpya ya ujahilia ulisababisha wingi wa dhana za kijinga. Ni dhana hizi ndizo zinazosomwa na 'wataalamu wa dini' ambao wanadai kwamba ndizo zinazounda mstari wa maendeleo ya kidini.

All messengers, one after the other, preached the message of God’s absolute oneness and His Lordship over the universe, as well as the reckoning and reward on the Day of Judgement. But the deviation that took place with every new form of jāhiliyyah led to a multitude of ignorant concepts. It is these concepts that are studied by ‘experts in religion’ who claim that they form the line of religious progress.

Hata hivyo, hapa tuna kile ambacho Mungu amesema, na ni ukweli ambao tunapaswa kuufuata, hasa sisi tunaoshughulikia somo hili tunapoeleza imani ya Kiislamu au kuitetea. Wale wasioamini Qur'ani wanaweza kusema wanavyotaka, lakini Mungu anasema ukweli, na neno lake ndilo la mwisho.

At any rate, we have here what God states, and it is the truth that we should follow, particularly those of us who tackle this subject when they explain the Islamic faith or defend it. Those who do not believe in the Qur’ān may say what they want, but God tells the truth and His word is final.

2. Kila mjumbe wa Mwenyezi Mungu, amani iwe juu yao wote, alikuja kwa watu wake baada ya kuwa wameacha kanuni ya tauhidi, ambayo ilikuwa tayari imeanzishwa katika jamii yao na nabii au mjumbe wao aliyetangulia. Kizazi cha kwanza cha binadamu kilikuwa wafuasi wa tauhidi, wakimwamini Mungu, Bwana Mkuu wa ulimwengu. Hii ndiyo imani ambayo Adam na mkewe waliiamini.

2. Every one of God’s messengers peace be upon them all came to his people after they had deviated from the principle of monotheism which was already established in their community by their earlier prophet or messenger. The first generation of human beings were monotheists, believing in God, the supreme Lord of the universe. This was the faith in which Adam and his wife believed.

Wakati Nabii Nuhu (amani iwe juu yake) alipotumwa baada ya wanadamu kupotoka na kuingia katika shirki, aliwaita watu wake warejee katika imani ya Tauhidi na wamwamini Mungu peke yake. Kisha mafuriko yaliwaangamiza makafiri, na waumini pekee ndio walionusurika kuijaza tena dunia, wakimwamini Mungu peke yake, kama walivyofundishwa na Nabii Nuhu. Vizazi vilivyofuata vilifanya vivyo hivyo, lakini baada ya muda mrefu, vilianza kupotoka na kuingia katika ujinga, kama walivyofanya wale waliokuwa wanaishi kabla yao. Kwa Nabii Hūd, kisa kilijirudia tena, makafiri wakaangamizwa kwa dhoruba kali. Kisa hicho kilijirudia tena na tena.

When the Prophet Noah (peace be upon him) was sent after humanity had deviated into polytheism, he called on his people to return to the monotheistic faith and to believe in God alone. Then the floods destroyed the unbelievers and only the believers survived to repopulate the earth believing in God alone, as they were taught by the Prophet Noah. Succeeding generations did likewise but after a long period of time, they began to deviate into ignorance as did those who lived earlier. With the Prophet Hūd, the same story happened again with the unbelievers being destroyed by great storms. The story was repeated again and again.

Kila mmoja wa Mitume hawa alitumwa kwa watu wake, na akawaambia:

Every one of these messengers was sent to his people and he said to them:

"Enyi watu wangu, mwabuduni Mwenyezi Mungu peke yake; hamna mungu mwingine isipokuwa Yeye." Kila mmoja wao pia alisema: "Ninakupeni nasaha ya kweli." Kwa njia hii, kila Mtume alimweleza wazi watu wake kwamba jambo hilo ni zito sana, na kwamba kukataa kwao imani kwa kiburi kunaweza kuwatia katika matatizo makubwa katika maisha haya na kuwaweka wazi kwa adhabu kali zaidi Akhera. Pia alionyesha tamaa yake kubwa kwamba watu wake wafuate uongozi wa Mwenyezi Mungu. Hata hivyo, katika kila tukio, viongozi wa jamii na wale waliokuwa katika nafasi za uongozi walisimama dhidi ya haki, wakikataa kujisalimisha kwa Mungu, Bwana wa viumbe vyote. Ni kujisalimisha kwa Mungu peke yake ndiko kiini kikuu cha imani ya kimungu katika namna zake zote za udhihirisho zilizomo katika ujumbe uliowasilishwa na Mitume wa Mungu. Mbele ya ukaidi wa namna hiyo, kila mmoja wa Mitume hao alitangaza msimamo wake, kinyume kabisa na dhuluma na uovu. Kwa kila Mtume, watu wake waligawanyika katika jumuiya mbili kwa msingi wa imani. Hivyo, uhusiano wa utaifa na wa kifamilia ulikatika na kubadilishwa na uhusiano wa imani. Kwa mgawanyiko kama huo, Mwenyezi Mungu alitoa hukumu kati ya jumuiya inayofuata uongozi wake na ile inayopotoka kutoka kwenye haki. Hukumu hii ilileta maangamizi ya makafiri na kuwaokoa wale waliojisalimisha kwa Mwenyezi Mungu. Ni sheria ya Mwenyezi Mungu kwamba hukumu kama hiyo haitolewi hadi jumuiya husika igawanyike mara mbili kwa msingi wa imani, huku wafuasi wake wakitangaza kujisalimisha kwa Mwenyezi Mungu peke yake, wakijitenga na wenzao waliofuata imani nyinginezo na kuweka msimamo wao wazi. Hili linathibitishwa na historia ya imani ya kimungu tangu siku za mwanzo za maisha ya binadamu.

“My people, worship God alone: you have no deity other than Him.” Every one also said: “I am giving you honest counsel.” In this way, every messenger made it clear to his people that the matter was very serious, and that their arrogant refusal to accept the faith could land them in great trouble in this life and expose them to a heavier punishment in the hereafter. He also expressed his keen desire that his people should follow divine guidance. However, on each occasion the notables in the community and those who were in leading positions stood against the truth, refusing to submit themselves to God, the Lord of all mankind. It is submission to God alone which is the central issue in the divine faith in all its forms of expression contained in the messages delivered by God’s messengers. Faced with such a stubborn refusal, each one of those messengers declared his stand, totally opposed to tyranny and evil. In the case of each messenger, his people were split into two communities on the basis of faith. Thus, the ties of nationality and family relations were severed to be replaced by the ties of faith. With such a split, God made a judgement between the community following his guidance and the one deviating from the truth. This judgement brought about the destruction of the unbelievers and rescued those who submitted to God. It is God’s law that no such judgement be passed until the respective community is divided into two on the basis of faith, with its followers declaring their submission to God alone, disassociating themselves from their compatriots who followed some other faiths and making their own stand very clear. This is endorsed by the history of the divine faith ever since the early days of human life.

3. Ujumbe wote ulikuwa na jambo kuu lilelile: kwamba watu wote wanapaswa kumtii Mungu peke yake, Mola wao na Mola wa ulimwengu. Utii kama huo, na kuondoa mamlaka kutoka kwa wote waliojipa mamlaka hayo, ndio msingi wa kila jambo jema katika maisha ya binadamu. Qur’ān haiingii katika maelezo marefu ya ujumbe ule wa awali baada ya kueleza jambo hili la pamoja katika ujumbe wote wa Mungu. Maelezo yanajengwa juu ya kanuni hii ya msingi. Umuhimu wa jambo hili kuu ndio sababu Qur’ān inaliangazia kwa namna hii, na kulitenga katika kuchora sifa kuu za msafara wa imani. Hapa tunapaswa kukumbuka yale tuliyoyasema katika Utangulizi wetu wa sura ya sita, Ng’ombe, au al-An`ām, [Juzuu ya V], kwamba jambo hili kuu ndilo lililokuwa mada ya ufunuo wote wa Qur’ān huko Makka, wakati ufunuo ulioteremshwa kwa Mtume ﷺ huko Madina ulifafanua sheria za Kiislamu kulingana na mahitaji ya jumuiya ya waumini.

3. The central issue in every message was the same: that all people should submit to God alone, their Lord and the Lord of the universe. Such submission and the removal of authority from all its usurpers is the foundation of every good thing in human life. The Qur’ān does not go into any great details of those earlier messages, after explaining this common denominator in all divine messages. The details are based on this basic principle. The importance of this central issue is the reason why the Qur’ān highlights it in this way, and singles it out in painting the main features of the procession of faith. We should remember here what we have said in our Prologue to the sixth sūrah, Cattle, or al-An`ām, [Vol. V], that this central issue provided the subject matter of all Qur’ānic revelations in Makkah, while the revelations vouchsafed to the Prophet in Madinah outlined Islamic law as it addressed the needs of the community of believers.

Dini hii yetu ina ukweli mkuu, na inatumia mbinu ya pekee sana katika kueleza ukweli huu. Mbinu hiyo kwa vyovyote si muhimu kuliko ukweli wenyewe. Kwa hiyo, tunapaswa kujua ukweli wa msingi unaoelezwa na Uislamu, na kufuata mbinu ambayo kwayo unaelezwa. Mbinu hii inaangazia, inarudia mara kwa mara na kuthibitisha ukweli wa umoja wa Mungu. Hii ndiyo sababu suala hili la msingi linasimama wazi katika hadithi zinazotolewa katika sura hii.

This religion of ours has a central truth, and it adopts a very distinctive approach in outlining this truth. The approach is in no way less important than the truth itself. Therefore, we must know the basic truth outlined by Islam and follow the approach in which it is outlined. This approach highlights, frequently repeats and endorses the fact of God’s oneness. This is the reason why this basic issue stands out in the stories given in this sūrah.

4. Simulizi hizi zinaeleza asili ya imani na asili ya makafiri miongoni mwa wanadamu. Zinaonyesha aina mbili za nyoyo: moja iliyo tayari kupokea imani, na nyingine iliyo tayari kuikataa. Katika kila mtume, waliomwamini walikuwa tayari kujisalimisha kwa Mungu na kumtii mjumbe wake.

4. These accounts describe the nature of faith and the nature of unbelievers among human beings. It shows two types of hearts: one ready to receive the faith and another ready to deny it. In the case of every messenger, those who believed were willing to submit themselves to God and obey His messenger.

Hawakushangazwa kwamba Mungu amemchagua mmoja wao kuwafikishia ujumbe wake wa kuwaonya dhidi ya kukufuru. Makafiri katika kila kisa walikuwa wale ambao hawakuwa tayari kuachilia mamlaka waliyojichukulia kwa nguvu, na kukiri kwamba mamlaka hayo ni ya Mungu peke yake, ambaye ni wa viumbe vyote na wa mamlaka yote. Hawakuwa tayari kumsikiliza mtu mmoja miongoni mwao. Hao walikuwa wakubwa, viongozi waliofurahia nafasi za mamlaka na uongozi miongoni mwa watu wao. Hivyo tunaweza kutambua hoja kuu ya imani hii, yaani, ile ya ukuu na mamlaka. Viongozi hao walikuwa daima wakijua maana ya kile ambacho kila mtume alisema: “Muabuduni Mungu peke yake: hamna mungu isipokuwa Yeye”; na kauli yake: “Mimi ni mjumbe tu kutoka kwa Mola Mlezi wa ulimwengu.” Waliona kwamba kukubali umoja wa Mungu kungemaanisha kwamba ukuu utatambuliwa kuwa ni wa mwenye haki nao, Mungu, Bwana pekee, katika ulimwengu. Kile walichojichukulia kwa nguvu kingelazimika kurejeshwa kwake. Walikuwa tayari kupinga hilo hadi kufikia hatua ya kuangamizwa kwao. Hawakuwa tayari kujifunza funzo la jumuiya zilizotangulia. Kinyume chake, walikuwa tayari kufuata nyayo zao kuelekea maangamizi na hata motoni. Adhabu iliyozipata jumuiya hizo inafuata mtindo uleule thabiti: jumuiya inasahau ujumbe wa Mungu na kuondoka mbali na mwongozo wake; mtume anatumwa kutoa ujumbe wa onyo; jumuiya hiyo hiyo inachukua mtazamo wa kiburi, ikikataa kujisalimisha kwa Mungu; mvuto wa utajiri unasababisha kupuuza zaidi onyo hilo, na hata kualika maangamizi yaharakishwe; mateso dhidi ya waumini walioazimia kushikamana na imani yao; na hatimaye maangamizi ya makafiri wenye kiburi kulingana na sheria ya Mungu ambayo imebaki ikifanya kazi katika historia yote.

They did not find it surprising that God chose one of them to deliver His message warning them against disbelief. The unbelievers in each case were those unwilling to relinquish the authority they had usurped and to acknowledge that it belonged to God alone, to whom all creation and all authority belonged. They were unwilling to listen to a single person among them. Those were the great ones, the chiefs who enjoyed positions of authority and leadership among their people. Thus we can recognize the central point in this faith, namely, that of sovereignty and authority. Those leaders were always aware of the meaning of what each messenger said: “Worship God alone: you have no deity other than Him”; and his statement: “I am only a messenger from the Lord of the universe.” They felt that acceptance of God’s oneness meant that sovereignty would be acknowledged to belong to its rightful owner, God, the only Lord, in the universe. What they had usurped of it would have to be restored to Him. They were ready to resist that even to the point of their destruction. They were not prepared to learn the lessons of earlier communities. On the contrary, they were prepared to follow in their footsteps to destruction and even to hell. The doom that befell those communities follows the same consistent pattern: a community forgets God’s message and moves away from His guidance; a messenger is sent to deliver a message of warning; the same community adopts an arrogant attitude refusing to submit to God; the lure of affluence causes further disregard of the warning and even an invitation to hasten doom; persecution of the believers who are determined to stick to their faith; and finally destruction of the arrogant unbelievers in accordance with God’s law that has remained in operation throughout history.

5. Ukiwa na nguvu, batili haivumilii hata kuwepo kwa haki. Hata pale haki inapotaka kujiweka mbali kabisa na batili, ikimwachia Mwenyezi Mungu kuhukumu kati yao, batili haikubali mwenendo huu. Itaendelea kuifuatilia haki na kuitesa. Nabii Shu`ayb alisema kwa watu wake: “Ikiwa kuna kundi miongoni mwenu linaloamini ujumbe ambao nimetumwa nao, na kundi jingine lisiloamini, basi subirini mpaka Mwenyezi Mungu atakapohukumu baina yetu.” Al-A`rāf (The Heights) | THE QUR’ĀNIC APPROACH TO FAITH 10 5

5. Equipped with power, falsehood does not tolerate even the mere existence of the truth. Even when the truth wants to stay well away from falsehood, leaving judgement between them to God, falsehood will not accept this attitude. It will continue to chase the truth and persecute it. The Prophet Shu`ayb said to his people: “If there be some among you who believe in the message with which I am sent, and others who do not believe, then be patient until God shall Al-A`rāf (The Heights) | THE QUR’ĀNIC APPROACH TO FAITH 10 5

Judge between us. He is the best of all judges.” (Verse 87) Lakini hawakukubali pendekezo hili kutoka kwake. Hawakuweza kustahimili kuona ukweli ukiwepo, wala kuona kundi la watu likiwa huru kutoka dhulma ya uovu na likijisalimisha kwa Mungu peke yake. “Wakasema wakuu wa watu wake, waliojivuna kwa kiburi chao: ‘Hakika tutakufukuzeni wewe, Shu‘ayb, pamoja na wale walioamini pamoja nawe kutoka katika nchi yetu, isipokuwa mrudi katika dini yetu.’” (Verse 88) Katika wakati huu, Shu‘ayb alitangaza msimamo wake wa kushikamana na ukweli, akakataa ofa ya madhalimu: “Akasema: ‘Hata kama hatutaki? Tungekuwa tumemzulia Mungu uongo, ikiwa tungerudi katika njia yenu baada ya Mungu kutuokoa nayo. ’” (Verses 88-89)

judge between us. He is the best of all judges.” (Verse 87) But they did not accept this offer from him. They could not tolerate seeing the truth in existence, or seeing a group of people freed from the tyranny of evil and submitting to God alone. “Said the great ones among his people, who gloried in their arrogance: ‘We shall indeed expel you, Shu`ayb and your fellow believers from our land unless you return to our fold.’” (Verse 88) At this juncture, Shu`ayb declared his commitment to the truth, and refused the tyrants’ offer: “He said: ‘Even though we are unwilling? We should be guilty of fabricating lies against God, if we were to return to your ways after God has saved us from them. ‘(Verses 88-89)

Hii itawafundisha wafuasi wa Uislamu kwamba vita dhidi ya udhalimu vimewawekea wao wenyewe. Hawawezi kukwepa, kwa namna yoyote wanavyojaribu, kwa sababu nguvu za uovu hazitawaacha peke yao isipokuwa wakiacha imani yao na kukubali itikadi za nguvu za kidhalimu. Hata hivyo, lazima wakumbuke kwamba Mungu amewaokoa kutoka kwa itikadi hizo mara tu walipotangaza kujisalimisha kwa Mungu peke yake na kuziweka nyoyo zao huru kutokana na utii kwa udhalimu. Kwa hiyo, ni lazima wapigane vita vyao, wakiwa imara, hadi Mungu awape ushindi. Wanapaswa kusema, kama alivyosema Nabii Shu`ayb: “Kwa Mungu tunamtegemea. Mola wetu Mlezi, tufunulie haki kati yetu na watu wetu; kwani Wewe ndiye bora wa kufunua haki.” (Aya ya 89) Kisha, wanapaswa kuiacha sheria ya Mungu ifuate mkondo wake, kama ilivyofanya katika zama zote za historia.

This will teach the advocates of Islam that the battle against tyranny is imposed on them. They simply cannot avoid it, no matter how they try, because the forces of evil will never let them alone unless they abandon their faith and accept the beliefs of tyrannical forces. They must remember, however, that God has rescued them from those beliefs as soon as they declared their submission to God alone and freed their hearts from submission to tyranny. Hence, they must, by necessity, fight their battle, remaining steadfast, until God grants them victory. They have to say, as the Prophet Shu`ayb said: “In God we place our trust. Our Lord, lay open the truth between us and our people; for You are the best to lay open the truth.” (Verse 89) Then, they should let God’s law run its course as it has done before in all periods of history.

Msafara wa imani, unaoongozwa na mitume watukufu ambao Mwenyezi Mungu amewatuma kwa wanadamu, unaonyeshwa wazi katika sura hii. Unatanguliwa na msafara mkubwa zaidi wa imani katika ulimwengu wote: "Hakika Mola wenu Mlezi ni Mwenyezi Mungu, aliyeumba mbingu na ardhi katika siku sita, kisha akatawala juu ya Arshi. Humfunika mchana kwa usiku, unaouandama kwa haraka. Jua, mwezi na nyota vimetiishwa kwa amri yake. Hakika uumbaji wote na amri ni vyake. Amebarikika Mwenyezi Mungu, Mola wa viumbe vyote." (Aya ya 54)

The procession of faith, led by the noble messengers God has sent to mankind, is clearly demonstrated in the sūrah. This is preceded by the greater procession of faith in the whole universe: “Your Lord is God who has created the heavens and the earth in six aeons, and is established on the throne. He covers the day with the night in swift pursuit. The sun, the moon and the stars are made subservient to His command. Surely all creation and all authority belong to Him. Blessed is God, the Lord of the worlds.” (Verse 54)

Mitume wote waliotumwa na Mungu waliwalingania watu kujisalimisha kwa Mwenyezi Mungu, Muumba wa mbingu na ardhi, aliyejitawalisha juu ya kiti cha enzi, aliyeifanya usiku umfuate mchana, na aliyeweka jua, mwezi na nyota katika mwendo, zikimtii mapenzi yake. Ndiye aliyeumba viumbe vyote na ndiye mwenye mamlaka juu ya vyote. Hakika mitume wake huwaita wanadamu wote kujisalimisha kwa Mungu, Bwana wa viumbe vyote, wakijitahidi kumwokoa mwanadamu na hila za Shetani, ambaye hujitahidi kumpotosha mwanadamu mbali na Mungu na kumtia katika hali ya ujinga. Hali hiyo ina namna zisizo na mwisho, lakini namna hizo zote zina sifa moja ya pamoja: kumshirikisha Mungu na washirika, kwa madai kwamba nao wanashiriki naye uungu.

All messengers sent by God advocated submission to the Supreme Being who created the heavens and the earth, and established Himself on the throne, and who set the night to pursue the day, and set the sun, moon and stars in motion making them subservient to His will. It is He who has created all and possesses authority over all. Indeed, His messengers call on all mankind to submit to God, the Lord of all the worlds, striving to save mankind from Satan’s schemes who endeavours to divert humanity away from God and to a state of ignorance. That state has endless forms, but all these forms have in common the characteristic of associating partners with God, claiming that they share Lordship with Him.

Mbinu ya Kur'ani mara nyingi huunganisha unyenyekevu wa ulimwengu kwa Mungu na wito kwa watu kuwa katika maelewano na ulimwengu huo, na kumnyenyekea Mungu kama ulimwengu wote unavyofanya, na kwa mapenzi yake ulimwengu unaendeshwa. Ukweli huu wa kiulimwengu hakika utautikisa moyo wa mwanadamu kwa nguvu, ukimsukuma kutoka ndani yake ajiunge na unyenyekevu huu wa hiari, ili asiwe yeye peke yake noti isiyoendana katika mfumo mzima wa ulimwengu.

The Qur’ānic method often links the submission of the universe to God and the call on people to be in harmony with the universe and to submit to God as the rest of the universe has done and by whose will the universe is set in motion. This universal fact is bound to violently shake man’s heart, urging him from within to join in this willing submission, in order not to be the only odd note in the whole universal system.

Mitume watukufu hawawaiti wanadamu kufanya jambo lolote la ajabu. Kwa kweli, wanawaita wanadamu kuamini ukweli uliowekwa ndani ya ulimwengu na unaounda msingi wa uwepo wake. Ni ukweli uleule uliowekwa ndani ya asili ya binadamu. Watu wanapovutwa na matamanio yao ya kimwili, huwawezesha Shetani kuwaondoa kwenye ukweli wa awali, na ndipo Shetani huwa na uhakika kwamba wameziba macho yao na kufunga akili zao dhidi ya ukweli.

The noble messengers do not call on mankind to do anything odd. Indeed, they call on mankind to believe in the truth implanted in the universe and forming the basis of its existence. It is the same truth implanted in human nature. When people are swayed by their carnal desires they enable Satan to take them away from the original truth, and it is then that Satan becomes certain that they have blinded their eyes and closed their minds to the truth.

Hili ni ukweli wa msingi ambao unajidhihirisha waziwazi tunapousikiliza simulizi za kihistoria zinavyotolewa kwa mpangilio sahihi katika sūrah hii.

This is a fundamental fact that clearly manifests itself when we listen to historical accounts as they are given in proper order in this sūrah.

Tulimtuma Nuhu kwa watu wake, naye akasema: "Enyi watu wangu, mwabuduni Mwenyezi Mungu peke yake; hamna mungu mwingine isipokuwa Yeye. Naogopa kwamba adhabu itawapata katika siku kubwa ya kutisha." Wakuu miongoni mwa watu wake wakajibu: "Hakika tunakuona umo katika upotovu ulio wazi." Akasema: "Enyi watu wangu, mimi sina upotovu wowote, lakini mimi ni Mtume kutoka kwa Mola Mlezi wa viumbe vyote. Ninawafikishia ujumbe wa Mola wangu Mlezi na kuwapa nasaha za dhati, kwani ninajua kutoka kwa Mwenyezi Mungu yale msiyoyajua. Je, mnashangaa kwamba ukumbusho kutoka kwa Mola wenu Mlezi umewajia kupitia mtu miongoni mwenu, ili awaonye, nanyi mpate kujiepusha na maovu na kupata rehema Yake?" Lakini wao wakamkadhibisha, basi tukamwokoa yeye pamoja na wale waliokuwa pamoja naye katika safina, na tukawazamisha wale waliozikanusha ishara zetu. Hakika walikuwa ni watu vipofu.

We sent Noah to his people, and he said: “My people, worship God alone: you have no deity other than Him. I fear lest suffering befall you on an awesome day.” The great ones among his people replied: “We certainly see that you are in obvious error. “Said he: “My people, I am not in error, but I am a Messenger from the Lord of all the worlds. I am delivering to you my Lord’s messages and giving you sincere counsel, for I know [through revelation] from God what you do not know. Do you think it strange that a reminder from your Lord should come to you through a man from among yourselves, so that he might warn you, and that you may keep away from evil and be graced with His mercy?” But they accused him of lying, so We saved him together with all those who stood by him, in the ark, and caused those who rejected Our revelations to drown. Surely they were blind people. (Verses 59-64)

Simulizi hii ya kwanza ya kihistoria inatupa historia fupi ya Nuhu. Haijumuishi maelezo yanayopatikana mahali pengine katika Qur'ani pale yanapohitajika na mada kuu inayojadiliwa katika Surah, Hud na Nuhu. Lengo kuu la kuitoa hapa ni kueleza sifa kuu ambazo tumeshazijadili tayari: asili ya imani, namna ya kufikisha ujumbe wa Mungu, jinsi watu wanavyoupokea, mwitikio wa mtume kwa jibu analolipata, na hatimaye kutekelezwa kwa adhabu ambayo walionywa nayo. Kwa hiyo, ni yale tu mambo ya hadithi yanayoonyesha pointi hizi ndiyo yametajwa hapa, kwa kufuata mbinu ya jumla ya simulizi za kihistoria za Qur'ani.

This first historical account gives us a brief history of Noah. It does not include the details given elsewhere in the Qur’ān where these are required by the main theme under discussion in Sūrahs, Had and Noah. The main purpose of giving it here is to describe the main features which we have already discussed, the nature of faith, how to deliver God’s message, how people receive it and the messenger’s reaction to the response he gets, and finally the infliction of the punishment against which they were warned. Hence, only those aspects of the story which outline these points are mentioned here, following the general method of Qur’ānic historical accounts.

Kifungu hiki kinaanza kwa kauli: "Tulimtuma Nuhu kwa watu wake." (Aya ya 59) Hii inafuata mwenendo ambao Mungu alioweka, ambao ulikuwa kwamba mjumbe alichaguliwa miongoni mwa watu wake wenyewe, akizungumza lugha yao wenyewe, ili kuwavutia wale ambao maumbile yao yalibaki bila kupotoshwa, na kurahisisha majadiliano na mawasiliano.

This passage opens with the statement, “We sent Noah to his people.” (Verse 59) This follows the pattern adopted by God, which meant that a messenger was chosen from among his own people, speaking their own language in order to win over those whose nature remained undistorted and to facilitate discussion and communication.

Wale ambao maumbile yao tayari yameharibika hushangaa mtindo huu na huona ni jambo la chini kwao kujibu binadamu, wakidai ujumbe wao uletwe na malaika. Hii si chochote zaidi ya kisingizio, kwa sababu wasingejibu kwa njia chanya mwongozo wa Mungu, kwa njia yoyote ile utakayoletwa.

Those whose nature is already distorted wonder at this pattern and feel it beneath them to respond to human beings, demanding that the message be delivered to them by angels. This is no more than an excuse, because they would not have responded positively to divine guidance, whatever its means of delivery.

Nuhu alipotumwa kwa watu wake, alisisitiza kiini kikuu cha ujumbe wote wa kimungu: "Akasema: 'Enyi watu wangu, mwabuduni Mwenyezi Mungu peke yake; hamna mungu mwingine isipokuwa Yeye.'" (Aya 59) Hii ndiyo msingi imara usiobadilika wa imani ya kimungu, nguzo ya maisha ya mwanadamu inayohakikisha umoja wa mwelekeo na lengo. Inahakikisha kwamba binadamu yuko huru kutokana na utumwa wa matamanio yake au wa wanadamu wengine. Inawasaidia wale wanaoikubali kupanda juu ya yote wanayoyatamani, na kupinga majaribu yote na vitisho vyote.

As Noah was sent to his people, he stressed the central point of all divine messages: “He said: ‘My people, worship God alone: you have no deity other than Him.’” (Verse 59) This is the solid unchangeable basis of divine faith, the mainstay of human life that guarantees the unity of direction and goal. It ensures that human beings are free from enslavement by their desires or by other human beings. It helps those who accept it to rise above all that they desire and to resist all temptation and threats.

Dini ya Mungu ni kanuni ya maisha inayojengwa juu ya msingi wa kimsingi kwamba mamlaka yote katika maisha ya binadamu ni ya Mungu peke yake. Hii ndiyo maana muhimu ya kumwabudu Mungu peke yake na ya kwamba Mungu ndiye Mungu pekee anayekubaliwa na binadamu. Tunaposema mamlaka, tunajumuisha imani kwamba Yeye ndiye Bwana wa ulimwengu na wa wanadamu, aliyeviumba na anayeendesha mambo yao kwa mapenzi yake na uwezo wake. Katika ngazi hiyo hiyo, tunajumuisha imani ya Ubwana wa Mungu juu ya maisha ya kila siku ya mwanadamu, na kwamba mwanadamu anapaswa kufuata mapenzi ya Mungu na kutii sheria yake, kwa njia ile ile ambayo ibada hutolewa kwake peke yake. Yote haya ni kitu kimoja kisichogawanyika. Vinginevyo, tunakaribia sana kumshirikisha Mungu na washirika, kuabudu wengine pamoja naye, au badala yake.

The divine faith is a code for living based on the fundamental principle that all authority in human life belongs to God alone. This is the essential meaning of worshipping God alone and that God is the only deity acknowledged by human beings. When we speak of authority we include the belief that He is the Lord of both the universe and mankind who has originated them and conducts their affairs by His will and power. At the same level, we include belief in God’s Lordship over man’s day-to-day practical life and that man should conform to God’s will and abide by His law, in the same way as worship is offered to Him alone. All this is one integral whole. Otherwise, we come very close to associating partners with God, worshipping others alongside Him, or instead of Him.

Nuhu alilifikisha ujumbe huu mmoja kwa watu wake, na aliwaonya wasiukatae, akizungumza nao kama ndugu aliyejali sana ustawi wao, na kama mhubiri anayewapa ushauri wa dhati: “Ninaogopa kwamba adhabu itawapata siku kubwa ya kutisha.” (Aya ya 59) Hapa tunaona kwamba imani aliyohubiri Nuhu, ambayo ndiyo imani ya kale kabisa, ilijumuisha imani katika Akhera, na hesabu na malipo siku kubwa ya kutisha, huku Nuhu akiwaogopea watu wake adhabu na mateso gani yanaweza kuwangoja. Hapa tunatambua tofauti iliyo wazi kati ya mfumo wa Mwenyezi Mungu, na kile unachotuambia kuhusu asili ya imani, na kwa upande mwingine, mfumo wa `wanazuoni wa dini' wanaopapasa gizani na kupuuza yale ambayo Qur’ān inayasema.

Noah conveyed this single message to his people, and warned them against rejecting it, speaking to them as a brother deeply concerned for their well-being and as a herald giving them honest counsel: “I fear lest suffering befall you on an awesome day.” (Verse 59) Here we note that the faith preached by Noah, which is the most ancient faith, included belief in the hereafter and the reckoning and reward on an awesome day, with Noah fearing for his people what punishment and suffering may await them. Here we realize the clear divergence between God’s system and what it tells us about the origin of faith on the one hand, and, on the other, the system of the `religious specialists’ who grope in the dark and ignore what the Qur’ān says.

Je, mwaliko huu wazi na wa moja kwa moja ulipokelewaje na watu waliopotoka wa Nuhu?

How was this clear, straightforward address received by Noah’s deviant people?

"Wakubwa miongoni mwa watu wake walijibu: 'Hakika tunakuona uko katika upotevu ulio wazi.'" (Aya ya 60) Hivi ndivyo pia Waarabu washirikina walivyomjibu Mtume Muhammad ﷺ walipomtuhumu kuwa ni mtu aliyeacha dini ya Ibrahimu.

“The great ones among his people replied: ‘We certainly see that you are in obvious error.’” (Verse 60) This is also how the idolatrous Arabs responded to the Prophet Muhammad (peace be upon him) when they accused him of being an apostate who had renounced the faith of Abraham.

Kupotoka kunaweza kufikia hata hatua ya kumfanya mtu aamini kwamba yule anayetetea kurudi kwenye mwongozo wa Mungu amekosea! Pale asili ya mwanadamu inapoharibika, vipimo vya haki vinapopotoshwa, na matamanio ya nafsi yanapotawala kila kitu, watu wanaweza kuwa na jeuri kiasi cha kuuelezea mwongozo wa Mungu kuwa ni upotovu. Fikiria, kama utapenda, wanachosema jamii za kijahili za leo kuhusu wale wanaofuata mwongozo wa Mungu. Mara nyingi wanaelezewa kuwa wamepotea, na daima wanapewa majaribu fulani ya kuwarudisha zizini. Yaani zizi la uchafu ambamo jahiliyyah hupata starehe yake. Zaidi ya hayo, jahiliyyah ya leo inamwambia nini msichana mwema anayejisitiri mwili wake, na kijana anayetazama kwa dharau nyama rahisi? Usafi wao unaelezewa kuwa ni msimamo wa kurudi nyuma, ushamba na ukale. Kwa kweli, jahiliyyah hutumia kila njia ya ushawishi na kila chombo cha habari kilicho mikononi mwake kuwavuta kutoka kwenye kiwango chao safi kuwashusha kwenye uchafu ambao yenyewe imejizunguka nao.

Deviation can extend as far as making a person believe that the one who advocates a return to divine guidance is in error! When human nature is corrupted, and standards are perverted and personal desire reigns supreme, then people can be so insolent and describe divine guidance as erroneous. Consider, if you will, what ignorant societies of today say about those who follow God’s guidance. They are often described as having gone astray, and they are always offered some temptation to bring them back to the fold. That is, the fold of the filth in which jāhiliyyah finds its pleasure. Besides, what does contemporary jāhiliyyah say to a young woman who covers her body, and to a young man who looks with contempt at cheap flesh? Their purity is described as reactionaryism, backwardness and primitiveness. Indeed, jāhiliyyah employs all means of influence and all media outlets at its command to drag them from their clean standard down into the filth by which it surrounds itself.

Tena, jahiliyyah ya leo inasema nini kuhusu mtu anayejichagulia mambo ya maana na kukataa kuwa mshabiki wa mpira wa miguu au wazimu wa televisheni na video, au kukataa kupoteza muda wake katika sherehe na disko? Mtu wa namna hii anaelezwa kuwa mtulivu sana, mwenye kujitenga, mkaidi, asiyestaarabika, na kadhalika. Anapewa majaribu mbalimbali ili aende sambamba na mkondo. Jahiliyyah yote kimsingi ni ile ile, ingawa mwonekano na mazingira vinaweza kutofautiana.

Again, what does contemporary jāhiliyyah say about a person who chooses for himself serious preoccupations and refuses to be football crazy or television and video crazy, or refuses to waste his time in parties and discotheques? He is described as reserved, introvert, inflexible, uncultured, etc. He is offered a variety of temptations to toe the line. All jāhiliyyah is essentially the same, although appearances and circumstances may differ.

Nuhu anakataa kwamba yuko katika makosa, na anawaeleza watu wake asili halisi ya wito wake na chanzo chake. Hajaubuni wito huo, bali yeye ni mjumbe tu anayebeba ujumbe kutoka kwa Mola wa viumbe vyote, na kuufikisha kwa ushauri wa dhati, kwa kuwa anajua kutoka kwa Mwenyezi Mungu yale wasiyoyajua wao. Anahisi maarifa hayo ndani yake, kwa sababu ana uhusiano wake na Mwenyezi Mungu: "Akasema: 'Enyi watu wangu, mimi sina upotofu, bali mimi ni Mjumbe kutoka kwa Mola wa viumbe vyote. Ninawafikishia ujumbe wa Mola wangu na kuwapa ushauri wa dhati, kwa maana najua [kupitia wahyi] kutoka kwa Mwenyezi Mungu yale msiyoyajua.'" (Aya 61-62)

Noah denies that he is in error, and explains to his people the true nature of his call and its origin. He has not invented it, but he is simply a messenger bearing a message from the Lord of mankind, and delivering it with honest advice, based on the fact that he knows of God what they do not know. He feels that knowledge within himself, because he has his link with God: “Said he: ‘My people, I am not in error, but I am a Messenger from the Lord of all the worlds. I am delivering to you my Lord’s messages and giving you sincere counsel, for I know [through revelation] from God what you do not know.’” (Verses 61-62)

Hapa tunaona pengo katika simulizi. Inaonekana wameshangaa kwamba Mungu amchague binadamu, mmoja wao, kubeba ujumbe kutoka Kwake kwao, na kwamba mjumbe huyu wa kibinadamu aweze kuwa na ndani yake maarifa juu ya Mola wake ambayo hayapatikani kwa wale ambao hawakuchaguliwa kwa namna hiyo. Pengo hili linaonyeshwa na kinachofuata: "Je, mnaona ajabu kwamba ukumbusho kutoka kwa Mola wenu uje kwenu kupitia mtu miongoni mwenu, ili awaonye, na mpate kujiepusha na maovu na kupata rehema Yake?" (Aya ya 63)

Here we note a gap in the story. It seems that they have wondered that God should choose a human being, one of their number, to bear a message from Him to them, and that this human messenger should find within himself knowledge about his Lord which is not available to those who are not similarly chosen. This gap is indicated by what comes next: “Do you think it strange that a reminder from your Lord should come to you through a man from among yourselves, so that he might warn you, and that you may keep away from evil and be graced with His mercy?” (Verse 63)

Hakuna chochote cha ajabu katika chaguo hili. Kwa kweli, kila kitu kuhusu binadamu ni cha kushangaza. Mwanadamu hushughulika na ulimwengu wote na anaweza kuwa na uhusiano wa moja kwa moja na Mola wake kwa sababu ya yale ambayo Mungu amemjalia na kuyaweka katika maumbile yake kutokana na kumpulizia roho yake. Mungu bila shaka anajua vyema nani wa kumchagua kuwa mjumbe wake. Mungu akimchagua binadamu kubeba ujumbe wake, basi mtu huyu aliyeheshimiwa anaweza kupokea ujumbe huo kupitia uwezo wake uliofichika wa kuwasiliana na Mungu, ambaye humpa hadhi yake maalum ya kuwa binadamu anayepokea heshima ambazo kiumbe kingine chochote hakipokei.

There is nothing strange about this choice. Indeed, everything about human beings is amazing. Man deals with all the worlds and can have a direct link with his Lord because of what God has imparted to him and settled in his nature as a result of breathing into him of His soul. God certainly knows best whom to choose as His messenger. If God chooses a human being to bear His message, then this honoured person can receive the message through his latent ability to be in contact with God who gives him his special status as a human being receiving honours no other creature receives.

Nuhu anawafunulia lengo la ujumbe wake: "Ili awaonye, na ili mpate kujiepusha na uovu na mpate kurehemewa." (Aya ya 63) Kwanza kuna onyo, ili mioyo yao iitikie na ijiepushe na uovu, kama utangulizi wa kupokea hatimaye rehema ya Mwenyezi Mungu. Nuhu mwenyewe hana maslahi binafsi wala lengo jingine isipokuwa hili tukufu.

Noah reveals to them the goal of his message: “That he might warn you, and that you may keep away from evil and be graced with His mercy.” (Verse 63) There is first the warning so that their hearts respond and steer away from evil, as a prelude to eventually receiving God’s grace. Noah himself has no personal interest or purpose other than this noble one.

Lakini nafsi ya binadamu inapofikia kiwango fulani cha uovu, huacha kufikiri na kutumia akili yake. Katika hatua hii, hakuna onyo wala ukumbusho unaoweza kufaa: "Lakini walimkadhibisha, basi tukamwokoa yeye pamoja na wale waliokuwa pamoja naye, katika jahazi, na tukawazamisha wale waliozikanusha Ishara zetu. Hakika walikuwa watu vipofu." (Aya ya 64) Tumeshaona jinsi walivyo vipofu, kwamba hawawezi kutambua uongofu wa haki, onyo la kweli wala ushauri wa dhati. Hakika ni upofu wao ndio uliowafanya wakikatae kweli, na kuwaacha wakabiliane na hatima yao isiyoepukika.

But when human nature reaches a certain limit of corruption, it ceases to reflect and use its reason. At this stage, no warning or reminder is of any use: “But they accused him of lying, so We saved him together with all those who stood by him, in the ark, and caused those who rejected Our revelations to drown. Surely they were blind people.” (Verse 64) We have already seen how blind they are, that they cannot recognize right guidance, honest warning or sincere advice. Indeed, it is their blindness which caused them to reject the truth and let them suffer their inevitable destiny.

Historia inaendelea, na sūrah inahamia hatua nyingine. Sasa tunakabiliana uso kwa uso na watu wa ʿĀd, ambao Nabii Hūd alitumwa kwao.

History moves along and the sūrah moves on to another stage. We are now face to face with the people of `Ād, to whom the Prophet Had was sent.

Na kwa Ād [tulimtuma] ndugu yao Hūd. Akasema: “Enyi watu wangu, mwabuduni Mungu peke yake; hamna mungu mwingine isipokuwa Yeye. Je, hamtamcha Mungu?” Wakasema wakuu wa watu wake waliokufuru: “Hakika tunakuona u katika upumbavu, na hakika tunakudhania wewe ni mwongo.” [Hūd] akasema: “Mimi si mpumbavu, enyi watu wangu, bali mimi ni Mtume kutoka kwa Mola Mlezi wa viumbe vyote. Ninawafikishia ujumbe wa Mola wangu Mlezi na ninawapa ushauri wa dhati na wa kweli. Je, mnaona ajabu kwamba ukumbusho kutoka kwa Mola wenu Mlezi umewajia kupitia mtu miongoni mwenu, ili awaonye? Kumbukeni tu kwamba Yeye amewafanya kuwa warithi baada ya watu wa Nūḥ, na amewapa umbile kubwa zaidi kuliko watu wengine. Basi kumbukeni neema za Mungu ili mpate kufaulu.” Wakajibu: “Je, umekuja kututaka tumwabudu Mungu peke yake, na kuacha yale waliyokuwa wakiyaabudu baba zetu? Basi lete hayo unayotutishia, ikiwa wewe ni miongoni mwa wakweli.” [Hūd] akasema: “Tayari mmekumbwa na uovu wa kuchukiza na laana ya Mola wenu Mlezi. Je, mnabishana nami kuhusu majina mliyoyavumbua ninyi na baba zenu, ambayo Mungu hakuteremsha ushahidi wowote juu yake? Basi ngojeni, mimi pia ninangojea pamoja nanyi.” Basi kwa rehema Yetu tukamwokoa yeye pamoja na wale waliosimama pamoja naye, na tukawaangamiza kabisa wale waliokadhibisha ishara Zetu na hawakuwa Waumini.

And to `Ād [We sent] their brother Hūd. He said: “My people, worship God alone, you have no deity other than Him. Will you not, then, be God-fearing.’” Said the great ones among his people who disbelieved: “We clearly see that you are weakminded, and, truly, we think that you are a liar.” Said [Hūd]: “Weak-minded I am not, my people’, he said: “I am a Messenger from the Lord of all the worlds. I am delivering to you my Lord’s messages and giving you sincere and honest counsel. Do you think it strange that a reminder from your Lord should come to you through a man from among yourselves, so that he might warn you? Do but remember that He has made you successors of Noah’s people, and given you a larger stature than other people. Remember, then, God’s favours so that you may attain success.” They answered: `Have you come to tell us to worship God alone, and give up what our forefathers used to worship? Bring about, then, whatever you are threatening us with, if you are a man of truth.” Said [Hūd]: “You are already beset by loathsome evil and by your Lord’s condemnation. Are you arguing with me about some names you and your forefathers have invented, and for which God has given no warrant? Wait, then, if you will. I too am waiting.” So, by Our grace, We saved him together with all those who stood by him, and We wiped out the last remnant of those who denied Our revelations and would not believe. (Verses 65-72)

Ni ujumbe uleule, mazungumzo yaleyale na mwisho uleule. Sheria ya Mungu inawahusu watu wote katika vizazi vyote. Watu wa ʿĀd walikuwa wazao wa Nuhu na wale walionusurika pamoja naye katika safina. Baadhi ya riwaya zinasema idadi yao ilikuwa kumi na tatu tu.

It is the same message, the same dialogue and the same end. God’s law applies to all people in all generations. The people of `Ād were descendants of Noah and those who survived with him in the ark. Some reports put their number at only thirteen.

Hakuna shaka kwamba wazao wa wale waumini, waliookolewa katika safina, walifuata imani aliyohubiri Nabii Nuhu (amani iwe juu yake), ambayo inategemea kujisalimisha kikamilifu kwa Mungu. Hakika walimwabudu Mungu peke yake, wakikiri kwamba hakuna mungu mwingine isipokuwa Yeye, na wakiamini kwamba Yeye ndiye Mola wa viumbe vyote. Hivyo ndivyo Nuhu alivyowaambia. Kisha, kadiri muda ulivyopita, wazao wao walisafiri na kukaa katika sehemu mbalimbali za dunia. Shetani aliendelea kujaribu kuwapotosha mbali na mwongozo wa Mungu, akitumia vibaya tamaa zao, hasa tamaa ya mali na starehe.

There is no doubt that the descendants of those believers, saved in the ark, followed the faith preached by the Prophet Noah (peace be upon him) which is based on complete submission to God. They definitely worshipped God alone, acknowledging no deity other than Him and believing that He is the Lord of all the worlds. That was what Noah told them. Then with the passage of time, their descendants travelled and settled in different parts of the world. Satan continued to try to lead them away from divine guidance, and exploited their desires, particularly for wealth and enjoyment.

Hivyo basi waliacha sheria ya Mungu. Watu hao wa 'Ād walionelea ajabu kwamba Mtume aliyetumwa kwao awaite kumwabudu Mungu peke yake.

Thus they abandoned God’s law. Those people of `Ād found it strange that the Prophet sent to them should call on them to worship God alone.

“Na kwa `Ād [Tulituma] ndugu yao Hūd. Akasema: ‘Enyi watu wangu, mwabuduni Mwenyezi Mungu peke yake, hamna mungu mwingine isipokuwa Yeye. Je, basi, hamtamcha Mungu?’” (Aya 65) Hili ndilo lile lile alilowaambia watu wake Nūḥ hapo kabla, nao wakakataa kulikubali na wakapata hatima yao maarufu. Mwenyezi Mungu amewapa uwezo watu wa `Ād, lakini sūrah haitaji hapa walikoishi, ingawa tunajifunza kutoka sūrah nyingine kwamba walikaa al-Aĥqāf, ambayo ni marejeo ya matuta marefu ya mchanga karibu na mpaka wa Yemen kati ya Yamāmah na Ĥadramawt. Walifuata mwenendo uleule wa watu wa Nūḥ, wakakataa maonyo, na wakakataa kutafakari yaliyowapata wale waliowatangulia. Kwa hiyo, Hūd anaongeza katika hotuba yake kwao sentensi hii: “Je, basi, hamtamcha Mungu?” (Aya 65) Hii inadokeza ukosoaji mkali wa mwenendo wao, kwani hawaonyeshi khofu yoyote kwa Mwenyezi Mungu wala wasiwasi juu ya hatima mbaya.

“And to `Ād [We sent] their brother Hūd. He said: ‘My people, worship God alone, you have no deity other than Him. Will you not, then, be God-fearing.’” (Verse 65) This is exactly what Noah said to his people earlier, and they refused to accept it and suffered their well-known destiny. God has given power to the people of `Ād, but the sūrah does not mention here where they lived, although we learn from another sūrah that they were settled at al-Aĥqāf, which is a reference to the high sand dunes close to the Yemen border between Yamāmah and Ĥadramawt. They followed the same pattern as Noah’s people, rejected the warnings, and refused to reflect on what happened to those who went along before them. Therefore, Mild adds in his address to them this sentence: “Will you not, then, be God-fearing.” (Verse 65) This implies a strong criticism of their attitude as they show no fear of God and no worry about a terrible destiny.

Wazee na viongozi wa watu wake waliona ni jambo lisilovumilika kwamba mmoja miongoni mwao amwite kufuata mwongozo wa Mwenyezi Mungu na kuwakemea kwa kutomcha Mungu. Waliona mwenendo wake ni wa kiburi, unaovuka mipaka na unaowaonyesha heshima kidogo. Kwa hiyo, wakaanza kumshutumu Nabii wao kuwa ni mpumbavu na mwongo, bila kumheshimu. Bila tafakari ifaayo, bila kupima mambo, na bila ushahidi thabiti, wakatoa tuhuma zao: "Wakasema wakuu miongoni mwa watu wake waliokufuru: 'Hakika sisi tunakuona umepotea akili, na hakika sisi tunakuhisi ni mwongo.'" (Aya ya 66) Lakini yeye akajibu kwa msimamo thabiti: "'Mimi sina upotevu wa akili, enyi watu wangu,' alisema:"

The elders and the chiefs of his people found it too much that one from among them should call on them to follow divine guidance and denounce them for not fearing God. They found his attitude rather impudent, exceeding the limits and showing them little respect. Hence, they started to accuse their Prophet with being both foolish and a liar, paying him no respect. Without proper reflection, deliberation or sound evidence, they made their accusations: “Said the great ones among his people who disbelieved: ‘We clearly see that you are weak-minded, and, truly, we think that you are a liar.’” (Verse 66) But he replied decisively: “’ Weak-minded I am not, my people’, he said:

"Mimi ni Mtume kutoka kwa Mola Mlezi wa viumbe vyote. Ninawafikishia ujumbe wa Mola wangu Mlezi na ninawapa nasaha za dhati na za kweli."" (Aya 67-68)

`I am a Messenger from the Lord of all the worlds. I am delivering to you my Lord’s messages and giving you sincere and honest counsel.” (Verses 67-68)

Kukataa kwake kuwa yeye ni mpumbavu au dhaifu wa akili kunachanganya unyenyekevu na ukweli, kama vile Nuhu alivyokanusha kuwa alikuwa amepotoka. Pia, kama Nuhu kabla yake, Hūd anawaeleza chanzo na lengo la ujumbe wake, na kwamba anapowafikishia, anawapa ushauri mwema na kuhakikisha uaminifu katika kuufikisha. Anasema hayo yote kwao kwa huruma ya mtu anayetoa ushauri, na kwa ukweli ambao ni alama ya mtu mwaminifu. Lakini, kama watu wa Nuhu waliotangulia, walishangaa kwamba achaguliwe kuwa mjumbe wa Mungu, na kwa ujumbe aliokabidhiwa. Hivyo, tunamwona Hūd akiwaambia maneno yale yale aliyoyasema Nuhu kabla yake, kana kwamba watu hao wawili walikuwa na nafsi moja: "Je, mnaona ajabu kwamba ukumbusho kutoka kwa Mola wenu umewajia kupitia mtu miongoni mwenu, ili awaonye?" (Aya ya 69)

His denial of being foolish or weak-minded combines simplicity with truthfulness, just in the same way as Noah denied that he was in error. Also like Noah before him, Hūd explains to them the source and goal of his message and that as he delivers it to them, he is giving them sound advice and ensuring honesty in its delivery. He says all that to them with the compassion of a person giving advice, and the truthfulness which is the mark of a trustworthy person. But like Noah’s people before them, they wondered that he should be chosen as God’s messenger, and at the message entrusted to him. Thus, we find Hūd saying to them the same words Noah had said before him, as if the two persons had one soul: “Do you think it strange that a reminder from your Lord should come to you through a man from among yourselves, so that he might warn you?” (Verse 69)

Kisha anaongeza jambo linalohusiana na hali yao wenyewe kama warithi wa watu wa Nuhu, na ukweli kwamba walikuwa wamepewa nguvu zaidi na kimo kikubwa zaidi, jambo linaloendana na eneo lao la milimani: "Kumbukeni tu kwamba Yeye amewafanya warithi wa watu wa Nuhu, na amewapa kimo kikubwa zaidi kuliko watu wengine. Basi kumbukeni neema za Mwenyezi Mungu ili mpate kufanikiwa." (Aya ya 69) Yote waliyopewa yalipaswa kuwafanya wawe na shukrani na yalipaswa kuwaonya dhidi ya kujivuna na kujikweza, ili wasipate hatima ileile ya mataifa yaliyotangulia.

He then adds something relevant to their own situation as the successors of the people of Noah and the fact that they had been given greater strength and larger stature which fits with their mountainous area: “Do but remember that He has made you successors of Noah’s people, and given you a larger stature than other people. Remember, then, God’s favours so that you may attain success.” (Verse 69) All that they have been given should have made them grateful and should have warned them against being cocky and conceited so that they would not suffer the same fate as earlier nations.

Hawakuwa wamefanya agano na Mungu la kusimamisha sheria za maumbile alizoziweka kufanya kazi, kulingana na mpango wake kwa maisha duniani. Kukumbuka neema za Mungu kunahimiza shukrani kwazo, na kuwa mwenye shukrani kwa baraka za Mungu kunahitaji kwamba kile kilicholeta baraka hizo kidumishwe na kuhifadhiwa kwa bidii.

They had not made a covenant with God to suspend the laws of nature He had set in operation, in accordance with His design for life on earth. To remember God’s favours encourages gratitude for them, and to be grateful for God’s blessings requires that what has led to them should be assiduously maintained and preserved.

Kwa njia hii pekee ndipo tunaweza kuhakikisha ustawi katika maisha haya pamoja na maisha yajayo.

Only in this way can we ensure prosperity in this life as well as in the life to come.

Hata hivyo, wakati asili ya mwanadamu inapopotoka, hushindwa kufikiri, kutafakari na kuzingatia maonyo. Wale wazee walitenda kwa kiburi kikubwa kabisa. Walisimamisha mjadala na kuharakisha adhabu ya Mwenyezi Mungu, wakionyesha kuchoshwa na ushauri wa dhati na wa kweli, na wakitilia maanani kidogo onyo zito la mjumbe wa Mwenyezi Mungu. Jibu lao linaonyesha kwamba hawawezi hata kuvumilia namna Nabii wao alivyozungumza nao. Hawataki hata kuyazingatia: "Wakasema: 'Je, umekuja kutuambia tumwabudu Mwenyezi Mungu peke yake, na kuacha kile ambacho baba zetu walikuwa wakikiabudu?'" (Aya ya 70)

However, when human nature deviates, it ceases to think, reflect and heed warnings. Those elders behaved in the most arrogant of manners. They stopped the argument and precipitated God’s punishment, showing boredom with sincere, honest advice and paying little heed to God’s messenger’s serious warning. Their answer shows that they can hardly tolerate the manner their Prophet spoke to them in. They do not want to even consider it: “They answered: ‘Have you come to tell us to worship God alone, and give up what our forefathers used to worship?’” (Verse 70)

Hii ni hali ya kuhuzunisha inayoonyesha jinsi mila zinazojulikana zinavyoweka shinikizo lenye kupofusha juu ya mioyo na akili. Shinikizo hili linamnyima mwanadamu mojawapo ya sifa zake za msingi kabisa za kibinadamu: yaani, uhuru wa kufikiri, kutafakari na kuchagua imani zake. Hivyo, mwanadamu anafanywa mtumwa wa desturi na mila, na vya kile ambacho matamanio yake mwenyewe na ya watu wengine yanamlazimisha. Kila dirisha la elimu na kila mwanga wa matumaini vinafungwa. Watu hao waliharakisha maangamizi yao wenyewe kwa sababu hawakutaka kukabiliana na ukweli wala kutafakari upuuzi wa uongo wao. Walimwambia Mtume wao aliyetoa nasaha za kweli: "Basi leta hayo unayotutishia, ikiwa wewe ni mkweli." (Aya ya 70)

This is a depressing scene of how familiar traditions exercise a blinding pressure over hearts and minds. This pressure deprives man of one of the most basic of his human qualities: that is, the freedom to think, reflect and choose his beliefs. Thus, man is enslaved by custom and tradition and by what his own and other people’s desires impose on him. Every window of knowledge and every light of hope is closed. Those people precipitated their own doom because they did not wish to face the truth or to reflect on the absurdity of their falsehood. They said to their Prophet who gave honest advice: “Bring about, then, whatever you are threatening us with, if you are a man of truth.” (Verse 70)

Jibu la Mtume lilikuwa la haraka na la uhakika, alipesema: "Tayari mmekumbwa na uovu wa kuchukiza na laana ya Mola wenu. Je, mnagombana nami kuhusu majina mliyoyabuni nyinyi na baba zenu, ambayo Mwenyezi Mungu hakuteremsha ushahidi wowote kuyahusu?"

The Prophet’s answer was quick and decisive, as he said: “You are already beset by loathsome evil and by your Lord’s condemnation. Are you arguing with me about some names you and your forefathers have invented, and for which God has given no warrant?

"Basi ngojeni, nami pia ninangoja."" (Aya 71)

Wait, then, if you will. I too am waiting.” (Verse 71)

Basi aliwaambia kwa njia hiyo hatima iliyokuwa karibu kuwafika na ambayo hawangeweza tena kuiepuka. Ni Mola wao aliyemwambia mateso ambayo bila shaka wangeyapata, pamoja na laana ya Mwenyezi Mungu. Pia aliwaeleza wazi kwamba imani zao hazina maana: "Je, mnanibishia kuhusu majina ambayo nyinyi na baba zenu mmeyabuni, na ambayo Mungu hakuteremsha ushahidi wowote juu yake?" (Aya ya 71) Kile mnachomshirikisha Mungu hakina hakika yoyote. Ni majina tu mliyoyabuni wenyewe au baba zenu. Mungu hajawahi kutoa idhini yoyote ya kuabudiwa kwake. Kwa hiyo, hayana nguvu wala ushahidi wa kuthibitisha hadhi yao.

He thus told them what fate was about to befall them and which they could no longer avoid. It was his Lord who told him of the suffering they would inevitably endure, together with God’s condemnation. He also made it clear to them that their beliefs were absurd: “Are you arguing with me about some names you and your forefathers have invented, and for which God has given no warrant?” (Verse 71) What you have associated with God has no reality. They are mere names invented by you or your forefathers. God has never given any sanction for their worship. Hence, they have no power and no proof to support their status.

Sentensi fupi inayorudiwa mara nyingi katika Qur'ani ni yenye umuhimu mkubwa sana.

A short sentence that is often repeated in the Qur’ān is particularly significant.

Mungu anasema, kuhusiana na kuabudu mtu yeyote au kitu chochote kingine isipokuwa Yeye, kwamba 'Mungu hajateremsha hoja yoyote' kwa ajili ya ibada kama hiyo. Hii inahusu kanuni ya msingi inayotuambia kwamba kila neno, sheria, mapokeo au dhana ambayo haikubaliwi na Mungu huwa na athari ndogo au hakuna kabisa, na hivi karibuni hutoweka. Maumbile ya binadamu hupokea haya yote kwa wepesi, lakini neno linapotoka kwa Mungu, hupata uzito wa ziada, na kuingia kikamilifu ndani ya akili za watu, kwa sababu nguvu yake inatokana na Mungu.

God says, in connection with the worship of anyone or anything other than Him that ‘God has given no warrant’ for such worship. This refers to a fundamental principle which tells us that every word, law, tradition or concept which is not sanctioned by God has little or no effect and will soon disappear. Human nature receives all this lightly, but when a word comes from God, it acquires additional weight, causing it to penetrate right through people’s minds, because it derives its power from God.

Nadharia, mafundisho na dhana nyingi zimepata umaarufu mkubwa zikiungwa mkono na mamlaka imara. Lakini zilipojikuta uso kwa uso na neno la Mungu, zilionekana mara moja jinsi zilivyo kweli: dhaifu, tupu na zisizoweza kuthibitishwa.

Numerous are the theories, doctrines and concepts which received a great deal of publicity backed by strong authority. But once they found themselves face to face with God’s word, they soon appeared as they truly are: weak, hollow and insupportable.

Kwa kujiamini kwa mwumini wa kweli, Hūd anawapa changamoto watu wake: "Ngojeeni basi, ikiwa mtataka. Mimi pia ninangojea." (Aya ya 71) Ni kujiamini huku kunakowapa nguvu wanaolingania imani, ambao wana hakika kwamba batili ni dhaifu kweli kweli, ingawa inaweza kuonekana kwa muda kuwa na nguvu za kimali na wafuasi wengi. Wanaolingania imani wana hakika kwamba nguvu na mamlaka ya haki wanayolingania hatimaye itashinda, kwa sababu inatokana na nguvu za Mungu.

With all the confidence of a true believer, Hūd challenges his people: “Wait then, if you will. I too am waiting.” (Verse 71) It is this confidence that gives strength to the advocates of faith who are certain that falsehood is truly weak although it may temporarily have the appearance of material power and great following. The advocates of faith are certain that the power and authority of the truth they advocate will eventually triumph because it is derived from God’s power.

Katika hadithi ya Hūd na watu wake, subira si ndefu: “Basi kwa rehema Yetu, tulimwokoa yeye pamoja na wale waliosimama pamoja naye, na tukawaangamiza mabaki ya mwisho ya wale waliozikanusha ishara Zetu na hawakutaka kuamini.” (Aya ya 72) Ni maangamizi kamili ambayo hakuna yeyote anayeokoka. Hili linafahamika kutokana na usemi “waliangamizwa mabaki ya mwisho.” Katika maandishi ya Kiarabu, neno lililotumika lina maana ya mtu wa mwisho katika msafara anayesonga umbali mfupi nyuma yake.

In the story of Hūd and his people, the waiting is not long: “So, by Our grace, We saved him together with all those who stood by him, and We wiped out the last remnant of those who denied Our revelations and would not believe.” (Verse 72) It is total destruction from which no one is saved. This is understood from the expression, “wiped out the last remnant.” In the Arabic text, the term used signifies the last person in a caravan who moves a short distance behind it.

Ukurasa mwingine wa historia ya jamii zilizokataa ukweli umegeuzwa hivyo, huku onyo likitekelezwa kikamilifu baada ya mawaidha yote kukataliwa. Sūrah hii haiingii katika maelezo ya jinsi maangamizi yalivyotokea. Hilo linaelezwa katika sūrah nyingine. Kwa hiyo, tunaacha kujadili hilo kwa sasa.

Another page of the history of communities denying the truth is thus turned, with the warning given full effect after all reminders have been rejected. This sūrah does not go into details of how the destruction took place. This is explained in other sūrahs. Therefore, we leave its discussion for now.

Na kwa Thamūd (tulituma) ndugu yao Ṣāliḥ. Akasema: ‘Enyi watu wangu, mwabuduni Mwenyezi Mungu peke yake; hamna mungu mwingine isipokuwa Yeye. Ushahidi wa wazi wa haki umewajia kutoka kwa Mola wenu Mlezi. Huyu ngamia jike wa Mwenyezi Mungu ni ishara kwenu, basi mwacheni aple katika ardhi ya Mwenyezi Mungu, wala msimdhuru, kwani adhabu chungu itakupateni.

And to Thamūd [We sent) their brother Şāliĥ. He said: ‘My people, worship God alone: you have no deity other than Him. Clear evidence of the truth has come to you from your Lord. This she-camel belonging to God is a token for you, so leave her alone to pasture on God’s earth and do her no harm, lest grievous punishment befall you.

Kumbukeni kwamba Yeye amekufanyeni warithi wa ʿĀd na kukuweka imara katika ardhi. Mnajijengea majumba katika tambarare zake na kuchonga nyumba milimani. Basi kumbukeni neema za Mungu, wala msieneze ufisadi katika ardhi." Wakuu miongoni mwa watu wake, waliojivuna kwa kiburi chao dhidi ya wote walioonekana kuwa dhaifu, waliwaambia wale walioamini miongoni mwao: "Je, mnajua kweli kwamba Ṣāliḥ ni Mtume aliyetumwa na Mola wake?" Wakajibu: "Sisi kweli tunaamini ujumbe aliotumwa nao." Wale wenye kiburi wakasema: "Kwa upande wetu, tunayakataa mnayoyaamini." Wakamchinja kwa ukatili ngamia jike, wakaasi kwa dharau amri ya Mola wao, wakasema: "Ewe Ṣāliḥ, lete adhabu uliyotuahidi, ikiwa kweli wewe ni miongoni mwa Mitume wa Mungu." Basi tetemeko la ardhi likawakumba, na asubuhi wakawakuta wamelala bila uhai majumbani mwao. Ṣāliḥ akageuka kutoka kwao, akasema: "Enyi watu wangu, nimewafikishia ujumbe wa Mola wangu na kuwapa ushauri wa dhati, lakini nyinyi hamuwapendi wanaotoa ushauri wa dhati."

Remember that He has made you the successors of `Ād and settled you firmly in the land. You build for yourselves palaces on its plains and carve out houses on the mountains. Remember, then, God’s favours and do not go about spreading corruption in the land.” The great ones among his people who gloried in their arrogance towards all who were deemed weak, said to the believers among them: “Do you really know that Şāliĥ is a Messenger sent by his Lord?” They answered: “We do believe in the message he has been sent with.” The arrogant ones said: “For our part, we reject what you believe in.” They cruelly slaughtered the she-camel, and insolently defied the commandment of their Lord, and said: “Şālīĥ, bring about the (punishment) with which you have threatened us, if you are truly one of (Gods) messengers.” Thereupon an earthquake overtook them and the morning found them lying lifeless on the ground in their very homes. He turned away from them, and said: `My people, I delivered to you my Lord’s message and counselled you sincerely, but you do not like those who give sincere counsel.” (Verses 73-79)

Hii ni sehemu nyingine katika historia ya wanadamu. Ni kuzama tena katika ujinga, na mapambano kati ya haki na batili yanayomalizika kwa uharibifu mwingine wa makafiri.

This is yet another episode in the history of mankind. Yet another sinking into ignorance and a confrontation between the truth and falsehood that ends in another destruction of the unbelievers.

Na kwa Thamūd (Tulimtuma) ndugu yao Ṣāliḥ. Akasema: Enyi watu wangu, mwabuduni Mwenyezi Mungu peke yake:

“And to Thamūd [We sent) their brother Şāliĥ. He said: My people, worship God alone:

"Hakuna mungu mwingine isipokuwa Yeye." (Aya ya 73) Ni kauli ile ile moja ambayo kwayo uumbaji wa mwanadamu ulianza, na ambayo kwayo ubinadamu hakika utarejea. Ni pia mbinu ile ile ya imani, mwelekeo, kukabiliana na ujumbe kufikishwa.

you have no deity other than Him.’” (Verse 73) It is the same single statement with which the creation of man started and to which humanity will certainly return. It is also the same method of belief, direction, confrontation and delivery of the message.

Hapa pia kuna nyongeza inayorejea muujiza uliotolewa pamoja na ujumbe wa Nabii Ṣāliḥ pale watu wake walipoidai ili waweze kumwamini.

Here we also have an addition referring to the miracle which was given with the Prophet Şāliĥ’s message when his people demanded it in order to believe in him:

Ushahidi wa wazi wa ukweli umekujia kutoka kwa Mola wako. Huyu ngamia jike wa Mwenyezi Mungu ni ishara kwenu.” (Aya ya 73)

“Clear evidence of the truth has come to you from your Lord. This she-camel belonging to God is a token for you.” (Verse 73)

Kwa kuwa sūrah hii inatoa muhtasari wa historia ya imani, matokeo ya kuiamini na madhara ya kuikataa, haiingii kwa kina katika ombi la watu la muujiza. Inataja tu kuwepo kwake mara tu inapoeleza kiini cha ujumbe alioletewa Nabii Şāliĥ. Wala sūrah hii haitupi maelezo yoyote kuhusu ngamia jike isipokuwa kuieleza kuwa ni "ushahidi wazi wa ukweli ... kutoka kwa Mola wenu ... ngamia jike aliye mali ya Mwenyezi Mungu ... ishara kutoka Kwake." Kutokana na haya yote tunafahamu kwamba alikuwa ngamia jike wa pekee sana, au kwamba alilelewa kwa namna ya kipekee kwao ili awe ushahidi wa wazi, na ili umilikaji wake wa Mwenyezi Mungu uwe na maana maalum, ukithibitisha utume wa Şāliĥ. Tunajizuia kuongeza chochote kuhusu ngamia jike ambacho hakijatajwa katika chanzo hiki sahihi zaidi. Kwa hakika, yale yaliyotajwa hapa yanatosha kabisa.

As the sūrah gives a quick presentation of the history of faith, the results of believing in it and the consequences of its rejection, it does not go into the details of the people’s request for a miracle. It simply refers to its existence as soon as it has outlined the essence of the message given by the Prophet Şāliĥ. Nor does this sūrah give us any details about the she-camel other than describing it as “a clear evidence of the truth ... from your Lord ... a she-camel belonging to God ... a token from Him.” From all this we realize that she was a very special she- camel, or that she was brought up for them in an extraordinary way to make of her a clear proof, and to make its belonging to God particularly significant, confirming Şāliĥ’s prophethood. We refrain from adding anything about the she-camel which is not mentioned in this most accurate of sources. Indeed, what is mentioned here is more than sufficient.

"Basi mwacheni aende kula kwenye ardhi ya Mwenyezi Mungu, wala msimdhuru, la sivyo adhabu iliyo chungu itawapata." (Aya ya 73) Kwa kuwa yeye ni ngamia wa Mwenyezi Mungu, basi aachwe ale malisho juu ya ardhi ya Mwenyezi Mungu, la sivyo onyo litatekelezwa.

“So leave her alone to pasture on God’s earth and do her no harm, lest grievous punishment befall you.” (Verse 73) Since she is God’s camel, then she should be left alone to graze on God’s earth, or else the warning will take effect.

Baada ya kuwapa muujiza na kuonya waziwazi, Ṣāliḥ anaanza kuwasihi watu wake wakumbuke na kutafakari, huku wakizingatia hatima ya mataifa yaliyotangulia.

After having given them the miracle and made the warning clear, Şāliĥ begins to counsel his people to remember and reflect, bearing in mind the fate of past nations.

Pia anawakumbusha kwamba ni wajibu wao kuonyesha shukrani kwa uwezo waliopewa kama warithi wa umma hizo: "Kumbukeni kwamba Yeye amekufanyeni makhalifa baada ya 'Ād na amekuweka imara katika ardhi. Mnajijengea majumba katika tambarare zake na mnachonga nyumba milimani. Basi kumbukeni neema za Mungu wala msitembee kueneza ufisadi katika ardhi." (Aya ya 74)

He also reminds them that it is their duty to show their gratitude for the power they have been given as successors to those nations: “Remember that He has made you the successors of `Ād and settled you firmly in the land. You build for yourselves palaces on its plains and carve out houses on the mountains. Remember, then, God’s favours and do not go about spreading corruption in the land.” (Verse 74)

Hapa hatuambiwi eneo ambalo watu wa Thamūd waliishi, lakini tunaambiwa katika sura nyingine kwamba walikuwa katika al-Ĥijr, ambalo liko kati ya Ĥijāz na Shamu Kubwa.

We are not told here in which area the people of Thamūd lived, but we are told in another sūrah that they were at al-Ĥijr, which lies between Ĥijāz and Greater Syria.

Kutokana na ukumbusho wa Ṣāliḥ tunafahamu kwamba kaumu ya Thamūd walipewa mamlaka na utajiri, na pia tunaweza kuwazia asili ya eneo walilokuwa wakiishi. Eneo hilo lilikuwa na tambarare na milima, nao walikuwa na majumba yao katika tambarare na makazi yao milimani. Tunaweza kuhitimisha kutokana na kauli hii fupi kwamba walikuwa taifa lenye ustaarabu lililofaulu katika usanifu wa majengo. Ṣāliḥ pia anawakumbusha kwamba walichaguliwa kuwarithi kaumu ya ʿĀd, ingawa hawakuishi katika eneo moja. Inaonekana kwamba ustaarabu wao wa usanifu wa majengo ndio uliostawi baada ya ule wa ʿĀd. Pia inaonekana kwamba mamlaka yao yalienea zaidi ya eneo lao wenyewe, jambo lililowapa nguvu zaidi na kuwafanya waogopwe na mataifa mengine. Kwa hiyo, Ṣāliḥ anawaonya dhidi ya kiburi na kujivuna. Anawaambia wasieneze ufisadi katika ardhi, kwa kuwa funzo la ʿĀd na hatima yao lisipaswe kuwapita bila kuwafunza.

From Şāliĥ’s reminder we realize that the Thamūd were given power and affluence, and we can also visualize the nature of the area in which they lived. It incorporates plains and mountains, and they used to have their palaces in the plains and their homes in the mountains. We can conclude from this short statement that they were a civilized nation that excelled in architecture. Şāliĥ also reminds them that they were chosen to succeed the people of `Ād, although they did not live in the same area. It seems that theirs was the architectural civilization that flourished after that of `Ād. It also seems that their power extended beyond their own area, giving them added strength and making them feared by other nations. Hence, Şāliĥ warns them against being arrogant and conceited. He tells them not to spread corruption in the land, as the lesson of `Ād and their fate must not be lost on them.

Hapa tena tunaona pengo katika hadithi hii, lililosababishwa na haja ya ufupi. Sehemu moja ya watu wa Şāliĥ imekubali imani, huku sehemu nyingine ikiikataa kwa kiburi. Wale wenye vyeo vya juu ndio wa mwisho kuamini dini ambayo inawanyang'anya madaraka yao binafsi na kuhusisha uwezo wote kwa Mwenyezi Mungu, Mola wa viumbe vyote. Kwa hiyo, bila shaka wanajaribu kuwaadhibu waumini waliopinga udhalimu kwa kutangaza utumwa wao kwa Mungu pekee, wakijisalimisha kwa yeyote mwingine isipokuwa Yeye. Basi tunawaona wakuu wenye kiburi na majivuno wa Thamūd wakiwa wazi sana katika vitisho vyao kwa wale walioamini, hasa wale walio dhaifu: "Wakubwa miongoni mwa watu wake waliojivuna kwa kiburi kwa wale wote waliodhaniwa kuwa dhaifu, waliwaambia waumini miongoni mwao: Je, mnajua kweli kwamba Şāliĥ ni Mtume aliyetumwa na Mola wake?" (Aya ya 75)

Here again we notice a gap in this story necessitated by the need for brevity. A section of Şāliĥ’s people have accepted the faith, while another section rejected it with arrogance. Those of high position are the last to believe in a faith which deprives them of personal power and attributes all power to God, the Lord of all the worlds. Hence, they inevitably try to punish the believers who have rebelled against tyranny by declaring their servitude to God alone, submitting to no one other than Him. Thus, we find the proud and arrogant chiefs of Thamūd very clear in their threats to those who have believed, particularly those who are weak: “The great ones among his people who gloried in their arrogance towards all who were deemed weak, said to the believers among them: Do you really know that Şāliĥ is a Messenger sent by his Lord?’” (Verse 75)

Ni wazi kwamba swali hapa linadokeza tishio. Wazee wanawakemea waumini kwa imani yao tu, na kuwadhihaki kwa kukubali kauli yake kwamba ametumwa na Mungu. Lakini waumini hao hawako tena dhaifu. Imani yao imewapa nguvu na kujiamini pamoja na hoja yenye nguvu. Wana uhakika wa msimamo wao. Basi, kukemea na kudhihaki kwa wazee kutakuwa na athari gani? "Wakasema: 'Sisi tunaamini ujumbe alioletewa.'" (Aya ya 75)

It is clear that the question here implies a threat. The elders simply denounce them for their beliefs and ridicule them for accepting his statement that he has been sent by God. But those believers are no longer weak. Their faith has given them strength and self confidence as well as a powerful argument. They are certain of their position. So, what effect will the denunciation and the ridicule by the elders signify? “They answered: ‘We do believe in the message he has been sent with.’” (Verse 75)

Kwa wakati huu, wakuu wenye kiburi wanaonyesha wazi msimamo wao, jambo linalotoa onyo kali: "Kwa upande wetu, tunakataa mnayoamini." (Aya ya 76) Hivi ndivyo wanavyosema licha ya ushahidi wa wazi aliopewa Ṣāliḥ, ambao hauachi shaka yoyote katika akili ya mtu. Si ushahidi ambao watu hao walihitaji ili kuamini ujumbe. Kinachowageuza mbali na imani ni ukweli kwamba madaraka yao na mamlaka yao vinatishiwa wanapojisalimisha kwa Mola pekee wa ulimwengu. Ni tamaa yao ya madaraka, hamu iliyokita mizizi ndani yao, ambayo Shetani anaitumia kuwapotosha watu.

At this moment, the arrogant chiefs clearly identify their attitude which implies a strong warning: “For our part, we reject what you believe in.” (Verse 76) This is, then, what they say despite the clear proof given to Şāliĥ, which leaves no doubt in anybody’s mind. It is not the proof which those people needed in order to believe in the message. What turns them away from faith is the fact that their power and authority are threatened when they submit to the only Lord in the universe. It is their lust for power, a deeply rooted desire, which Satan manipulates in order to lead people astray.

Hawakusubiri muda mrefu kabla ya kutekeleza tishio lao. Walilenga shambulio lao kwa ngamia jike, ambaye alikuwa ishara kutoka kwa Mungu inayomuunga mkono Mtume Wake ﷺ.

They did not wait long before carrying out their threat. They targeted for their assault the she-camel which was a token from God giving support to His Messenger.

Walimchinja, licha ya maonyo ya Nabii wao kwamba wangeadhibiwa vikali iwapo wangemdhuru: "Wakamchinja ngamia jike kwa ukatili, wakaasi amri ya Mola wao, wakasema: 'Ee Ṣāliḥ, tuletee hayo adhabu uliyotuahidi, ikiwa wewe ni miongoni mwa Mitume wa Mungu.'" (Aya ya 77)

They slaughtered it despite their Prophet’s warnings that they would be severely punished if they harmed her: “They cruelly slaughtered the she-camel, and insolently defied the commandment of their Lord, and said: ‘Şāliĥ, bring about the (punishment) with which you have threatened us, if you are truly one of (God’s) messengers.’” (Verse 77)

Hiki ni mfano wazi wa kiburi kinachoambatana na kutotii, kinachoelezwa hapa kama 'uasi wa dharau' ili kuonyesha hali ya akili ya watu hao walipomchinja ngamia jike. Ni hali hii ya akili inayowapelekea kuchukua mwenendo wao wa kutojali, wakimpa changamoto Nabii Şāliĥ alete maangamizi yao.

This is a clear example of the arrogance which goes hand in hand with disobedience, described here as ‘insolent defiance’ in order to point out those people’s frame of mind when they actually slaughtered the she-camel. It is this frame of mind that leads them to adopt their careless attitude, challenging the Prophet Şāliĥ to bring about their doom.

Sura hii inatangaza mara moja matokeo yake, ambayo hayatolewi hapa kwa undani.

The sūrah immediately declares the outcome, which is not given here in any detail:

"Basi tetemeko la ardhi liliwapata, na asubuhi wakawakuta wameanguka bila uhai majumbani mwao." (Aya ya 78) Tetemeko la ardhi na kuanguka kwao bila uhai vinaonyeshwa kuwa adhabu inayolingana na kiburi chao. Kwa tetemeko la ardhi, hofu huwapata watu.

“Thereupon an earthquake overtook them and the morning found them lying lifeless on the ground in their homes.” (Verse 78) The earth quake and their lying lifeless are shown as a punishment that befits their arrogance. With an earthquake, fear strikes people.

Jinsi walivyolala bila uhai inaonyesha kukosa nguvu kabisa. Inafaa kabisa kwamba mtu mwenye kiburi na jeuri atetemeke kwa hofu, na kwamba mchokozi anyang'anywe nguvu zote. Adhabu inaendana na kosa, na picha iliyotolewa hapa ya hatima yao ina maana kubwa sana.

The way they laid lifeless shows total powerlessness. It is most fitting that an arrogant and insolent person should tremble with fear, and that an aggressor is deprived of all power. The punishment fits the crime and the image given here of their destiny is highly expressive.

Wameachwa hapo wamelala bila uhai chini, ili kutuonyesha Ṣāliḥ alivyowaona wale waliomkataa na kumpinga: "Akawageukia, akasema: Enyi watu wangu, nimekufikishieni ujumbe wa Mola wangu na kukunasihini kwa dhati, lakini nyinyi hampendi wanaotoa nasaha za kweli." (Aya ya 79)

They are left in that position, lifeless on the ground to show us Şāliĥ as he saw those who had rejected and challenged him: “He turned away from them, and said: My people, I delivered to you my Lord’s message and counselled you sincerely, but you do not like those who give sincere counsel.” (Verse 79)

Yeye anatafuta tu mashahidi wa uaminifu wake na ukweli wa nia yake katika kufikisha ujumbe na kutoa nasaha njema kwa watu wake. Pia anabainisha wazi kwamba hawezi kulaumiwa kwa hatima waliyojiletea wenyewe kutokana na kiburi chao cha dharau na kukataa ujumbe wa Mwenyezi Mungu.

He is simply seeking witnesses for his honesty and sincerity in delivering his message and giving sound advice to his people. He also makes it clear that he could not be blamed for the fate they brought upon themselves by their insolent defiance and rejection of God’s message.

Ukurasa mwingine wa historia ya mataifa yaliyokataa ujumbe wa Mungu unageuzwa. Wale wanaoukataa tena wanapaswa kuzingatia maonyo ya Mungu.

Yet another page of the history of the nations that rejected God’s message is turned over. Those who reject it anew must heed God’s warnings.

Kadiri historia inavyosonga mbele, tunafika wakati wa Nabii Ibrahimu (amani iwe juu yake). Hata hivyo, sura hii haitaji historia ya Ibrahimu hapa, kwa kuwa inataka tu kujadili hatima ya zile jamii zilizokataa ujumbe wa Mungu. Hii inaendana na aya ya nne ya sura, inayosema: "Na miji mingapi tumeiangamiza; adhabu yetu ikawafikia usiku, au hali wakiwa wamelala mchana." (Aya 4) Hadithi hizi za jamii zilizotangulia zinatoa maelezo fulani ya kile ambacho kauli hii inakijumlisha. Watu wa Ibrahimu hawakuangamizwa kwa sababu Nabii Ibrahimu (amani iwe juu yake) hakumwomba Mola wake awaangamize. Badala yake, aliwaacha, pamoja na miungu waliyokuwa wakiiabudu badala ya Mungu. Hapa tunapata simulizi fupi la hadithi ya watu wa Lutu, ambaye alikuwa mpwa wa Ibrahimu na wa wakati mmoja naye, kwa sababu hadithi hiyo inahusisha kutoa maonyo, kukataliwa na makafiri, na maangamizi. Hivyo inaendana na kile ambacho sura hii inahusu.

As history moves on we come to the time of the Prophet Abraham (peace be upon him), but the sūrah does not refer here to Abraham’s history, because it only wants to discuss the fate of those nations who rejected the divine message. This is in line with the fourth verse in the sūrah which says: “How many a community have We destroyed, with Our punishment falling upon them by night, or at midday while they were resting.” (Verse 4) These stories of earlier communities give some details of what this statement sums up. Abraham’s people were not destroyed because the Prophet Abraham (peace be upon him) did not request his Lord to destroy them. Instead, he abandoned them and the deities they worshipped instead of God. We have here a brief account of the story of the people of Lot, who was Abraham’s nephew and contemporary, because the story involves giving warnings, rejection by unbelievers, and destruction. It thus fits in with what the sūrah is all about.

Na Lutu aliwaambia watu wake: “Je, mtaendelea kufanya uchafu ambao hakuna yeyote duniani aliyewahi kuufanya kabla yenu? Mnawaendea wanaume kwa tamaa badala ya wanawake.

And Lot said to his people: “Will you persist in the indecencies none in all the world had ever committed before you? With lust you approach men instead of women.

Hakika nyinyi mnafanya uovu kupita kiasi. Lakini jibu la watu wake lilikuwa tu: "Watoeni katika mji wenu; hakika hao ni watu wanaojifanya safi." Tukamwokoa yeye pamoja na watu wa nyumbani mwake, isipokuwa mkewe; alikuwa miongoni mwa wale waliobaki nyuma. Tukawanyeshea mvua kubwa. Basi angalia jinsi ulivyokuwa mwisho wa watu wale wakosefu.

Indeed, you are given to excesses. His people’s only answer was: “Drive them out of your land; for they are indeed people who would keep chaste.” We saved him together with his household, except his wife: she was one of those who stayed behind. We let loose a heavy rain upon them. Behold what happened in the end to those criminal people. (Verses 80-84)

Hadithi ya watu wa Lutu inatueleza kuhusu sura moja maalum ya tabia potovu ya binadamu, na inashughulikia suala tofauti na lile la Uungu na umoja wa Mungu, ambalo lilikuwa kiini cha hadithi zilizotangulia. Hata hivyo, si mbali sana nalo.

The story of Lot’s people tells us about one special aspect of perverted human nature and tackles an issue different from that of Godhead and God’s oneness which was the central point in the earlier stories. However, it is not far removed from it.

Kuamini Mungu, Bwana pekee wa ulimwengu, kunamwongoza mwamini kwa hakika kukubali sheria ya Mungu na kufuata kanuni za maumbile ambazo Yeye ameziweka kufanya kazi. Ilikuwa ni mapenzi ya Mungu kuumba binadamu katika jinsia mbili, mwanamume na mwanamke, ambao wanakamilishana kikamilifu. Kuendelea kuwepo kwa jamii hii kunatimizwa kupitia uzazi unaotokana na mguso wa karibu kati ya mwanamume na mwanamke. Kwa hiyo, ni sehemu ya asili yao kuvutiwa kimwili na kisaikolojia na kila mmoja wao, na kufanya mguso unaoongoza kwenye uzazi. Raha wanayoipata kutokana nayo ni kubwa, na hamu ya kuipata imekita mizizi ndani yao. Hamu na raha hizo ndizo msukumo unaowafanya kutafuta mguso huo, licha ya matatizo ambayo hakika watakutana nayo baadaye kama vile ujauzito, kujifungua, kunyonyesha, matunzo, na malezi na elimu ya watoto. Pia inahakikisha kwamba mwanamume na mwanamke wanabaki wameunganika katika familia ambamo watoto wanalelewa, kwa sababu wanahitaji kulelewa kwa muda mrefu zaidi kuliko watoto wa wanyama. Zaidi ya hayo, inatimiza mapenzi ya Mungu kwamba maisha ya binadamu yaendelee.

Believing in God, the only Lord in the universe, is bound to lead the believer to accept God’s law and conform to the rules of nature He has set in operation. It has been God’s will to create human beings in two sexes, male and female, who perfectly complement each other. Survival of this species is effected through reproduction that results from intimate contact between male and female. Hence, it is part of their nature to be physically and psychologically attracted to each other and to make the contact that leads to reproduction. The pleasure they receive from it is profound, and the desire to have that pleasure is deeply rooted. Both desire and pleasure provide the motive for them to seek that contact despite the difficulties they are sure to encounter later with pregnancy, childbirth, breast-feeding, maintenance, and the upbringing and education of children. It also ensures that the male and female remain united in a family where the offspring are reared, because they require fostering over a much longer period than animal offspring. Moreover, it fulfils God’s will for human life to continue.

Huu ndio mwendo ambao Mwenyezi Mungu ameuweka katika mambo. Kuelewa na kuukubali mwendo huu kunahusiana moja kwa moja na kuamini Mwenyezi Mungu na hekima yake katika mipango yake na uumbaji wake.

This is the way God has ordained things. To understand it and conform to it is directly related to believing in God and His wisdom in planning and creation.

Kwa hiyo, kwa makusudi kuiacha kanuni hii kunahusiana kwa karibu na kuiacha imani na mfumo wa maisha ambao Mungu ameuweka.

Therefore, to deliberately deviate from this norm is closely related to deviation from faith and from the code of living God has laid down.

Upotoshaji wa asili ya binadamu unaonyeshwa wazi kabisa katika hadithi ya watu wa Lūṭ. Ni dhahiri kwamba Lūṭ, Nabii, hasiti kusema waziwazi kwamba wao ndio wenye hali isiyo ya kawaida miongoni mwa viumbe vya Mwenyezi Mungu, na kwamba upotovu wao mbaya haujawahi kutokea: "Na Lūṭ alipowaambia watu wake: 'Je, mtaendelea na machafu ambayo hakuna yeyote duniani aliyewahi kuyafanya kabla yenu? Kwa tamaa mnawaendea wanaume badala ya wanawake.

Perversion of human nature is presented so clearly in the story of Lot’s people. It is clear that Lot, the Prophet, does not mince words about the fact that they are the abnormal ones among God’s creation, and that their ugly perversion is unprecedented: “And Lot said to his people: ‘Will you persist in the indecencies none in all the world had ever committed before you? With lust you approach men instead of women.

Hakika, nyinyi ni watu wa kupindukia mipaka.”

Indeed, you are given to excesses.’” (Verses 80-81)

Ukiukaji ambao Lutu anaurejelea ni kwamba watu hao wanavuka mipaka ya mpangilio wa kimungu wa mambo unaodhihirishwa katika maumbile safi ya binadamu. Kwa hakika wanaenda kupita kiasi kuhusu nguvu ambayo Mungu amewapa ili watekeleze nafasi yao katika kuendeleza na kustawisha maisha ya binadamu, kwa kuitumia bure mahali pasipokuwa pa kurutubisha. Hivyo inakuwa si chochote zaidi ya tamaa potofu. Mungu amemfanya mwanamume na mwanamke wapate raha stahiki na ya asili katika kutekeleza sheria ya kimaumbile. Mtu anapopata raha yake katika jambo linalopingana na sheria hii ya kimaumbile, hiyo ni dalili ya upotovu na uharibifu wa maumbile, achilia mbali kuwa ni uharibifu wa maadili. Kwa hakika, hakuna tofauti kati ya hayo mawili, kwa kuwa maadili ya Kiislamu ni dhihirisho la maadili ya asili, yasiyo na uharibifu wala upotovu.

The excess to which Lot is referring is that they go beyond the limits of the divine order of things which is reflected in upright human nature. They indeed go to excess with regard to the energy God has given them in order to play their role in the survival and progress of human life, by expending it wastefully in a place other than that of fertilization. It thus becomes no more than a perverted lust. God has made both man and woman derive proper and natural pleasure in the fulfilment of natural law. When a person finds his pleasure in something contrary to this natural law, then that is a mark of the perversion and corruption of nature, let alone its being a corruption of moral values. Indeed, there is no difference between the two, because Islamic morality is an embodiment of natural moral values, free of corruption and perversion.

Kama vile saikolojia yake, muundo wa mwili wa mwanamke ni ule unaomwezesha mwanamume kupata starehe yake stahiki na ya asili wanapokutana kimwili, kukutana ambako hakukusudiwa kwa ajili ya kutosheleza tamaa tu. Hakika, starehe inayoambatana na kukutana huko ni sehemu ya neema na baraka za Mungu. Ni Yeye aliyefanya shughuli hii kuwa chanzo cha starehe, sawa na wajibu unaoambatana nayo. Wakati huo huo, inatimiza mapenzi Yake yanayohakikisha uendelevu wa maisha. Muundo wa mwili wa mwanamume hauwezi kumpa mwanadamu aliye katika maumbile yake safi starehe ikiwa tamaa hii itatimizwa na mwanamume mwenzake. Hakika, hisia ya chuki hutokea mara moja inayozuia mwelekeo huo mradi maumbile ya mwanadamu ni ya kawaida na yaliyonyooka.

Just like her psychology, woman’s physical constitution is the one that allows the male to have his proper and natural pleasure when the two share contact which is not meant merely to satisfy a desire. Indeed, the pleasure that attends such a contact is an aspect of God’s grace and blessing. It is He who has made this activity the source of pleasure, equal to its attendant responsibility. At the same time it fulfils His will that ensures the continuity of life. The male’s physical constitution cannot provide uncorrupted human nature with pleasure if this desire is to be fulfilled with another male. Indeed, a feeling of disgust is immediately generated which blocks such a leaning as long as human nature is normal and upright.

Kiini cha imani ambayo mfumo fulani umejengwa juu yake kina athari ya kuamua katika jambo hili. Inatosha kutazama jāhiliyyah ya kisasa huko Ulaya na Amerika ili kuona upotovu uleule wa kingono ukiongezeka kwa kasi. Hakuna sababu inayoweza kutolewa kwake isipokuwa ukweli kwamba watu huko wameacha imani sahihi na njia ya maisha inayoweza kujengwa juu yake. Vyombo vya habari, mara nyingi vikidhibitiwa na maslahi ya Kizayuni, vinaelekezwa kudhoofisha maisha ya binadamu kwa kueneza uovu na uasherati. Kwa hiyo vimekuwa vikijitahidi sana kusisitiza dhana potofu kwamba mwanamke kuchukua msimamo wa staha ya kihafidhina ndiyo sababu ya kuenea kwa uchafu huo usio wa kawaida. Lakini ukweli unapingana na hili waziwazi kabisa. Huko Ulaya na Amerika, hakuna tena kizuizi chochote cha mawasiliano kamili ya kijamii na ya faragha kati ya wanaume na wanawake. Watu huko mara nyingi wanalihalalisha hili, wakiiga mfano wa ulimwengu wa wanyama. Hata hivyo, upotovu wa kingono unaendelea kuongezeka. Kwa kweli, haujawekewa kikomo tena katika ushoga kati ya wanaume; wasagaji nao wanaongezeka. Yeyote anayetaka bado kubishana mbele ya ukweli huu wa wazi anapaswa kwanza kusoma "Men's sexual behaviour" na "Women's sexual behaviour" katika McKenzie Report. Vyombo vya habari vinavyodhibitiwa bado vinaendelea kurudia uongo huu, vikihusisha upotovu na mavazi ya kidini ya wanawake.

The nature of the faith on which a particular system is based has a decisive influence in this respect. We need only to look at contemporary jāhiliyyah in Europe and America to find the same sexual perversion rapidly increasing. No justification may be advanced for it other than the fact that people there have deviated from the right beliefs and the way of life that can be based on them. The media, often controlled by Zionist interests, is directed to undermine human life through the spreading of immorality and promiscuity. Hence it has been trying hard to stress the misconception that women’s adoption of a position of conservative propriety is the reason for the spread of such abnormal indecencies. But the facts contradict this most glaringly. In Europe and America, there is no longer any impediment to complete social and private contacts between men and women. People there often justify this, taking their lead from the animal world. Nevertheless, perverse sexual practice continues to increase. Indeed, it is no longer limited to homosexuality between males; lesbians are also on the increase. Anyone who still wants to argue in the face of these glaring facts should read first, “Men’s sexual behaviour” and “Women’s sexual behaviour” in the McKenzie Report. The controlled media nevertheless continues to repeat this falsehood, attributing perversion to women’s religious dress.

Kwa njia hii, wao wanatimiza tu malengo ya "Itifaki za Wazee wa Sayuni" na kutekeleza mapendekezo ya mikutano ya kimisionari.

In this way, they are only fulfilling the aims of the protocols of the Elders of Zion and implementing the recommendations of missionary conventions.

Sasa tugeukie kwa watu wa Lut ili tuone uovu ukijitokeza waziwazi tunaposikiliza jibu lao kwa Nabii Lut: "Jibu la watu wake lilikuwa tu: 'Watoeni katika mji wenu; kwani hawa ni watu wanaojitakasa.'" (Aya ya 82) Ajabu iliyoje! Mtu anayependelea kuwa safi kimaadili na kushikamana na njia ya usafi anafukuzwa mjini, ili wabaki tu wale waliozama katika uchafu.

Let us now turn our attention to Lot’s people to find perversion staring us in the face as we listen to their reply to the Prophet Lot: “His people’s only answer was: ‘Drive them out of your land; for they are indeed people who would keep chaste.’” (Verse 82) How amazing! The person who prefers to be chaste and maintains the path of purity is driven out of town, so that only those immersed in filth remain.

Lakini kwa nini tushangae tunapoona jāhiliyyah ya kisasa ikifanya jambo hilo hilo?

But why should we wonder when we see modern jāhiliyyah doing the same thing.

Inawafuatilia wale wanaodumisha usafi wao wa kimaadili na wanaokataa kuzama katika uchafu wa jamii za jāhiliyyah, zinazoelezwa kwa uongo kuwa ni maendeleo na ukombozi wa wanawake kutoka utumwani. Watu kama hao wanakabiliwa na shinikizo kubwa nyumbani na kazini, na wanalaumiwa binafsi na kiakili. Uwepo wao katika jamii hauvumiliwi kwa urahisi, kwa sababu ni wale tu walio tayari kuzama katika uchafu wa ujinga ndio wanaokaribishwa. Mantiki hiyo hiyo ya ujinga ipo popote na wakati wowote jāhiliyyah inapokuwepo! Hatima ya watu hao imetajwa kwa ufupi kama hatima ya mataifa na jamii nyingine: "Tukamwokoa yeye pamoja na watu wa nyumbani mwake, isipokuwa mkewe: alikuwa miongoni mwa waliobaki nyuma. Tukawateremshia mvua kubwa. Basi angalia ilivyokuwa mwisho wa watu wahalifu." (Aya 83-84)

It chases those who maintain their chastity and refuse to sink into the filth of jāhiliyyah societies, falsely described as progress and as liberation of women from bondage. Such people are exposed to enormous pressures at home and at work and they are condemned personally and intellectually. Their presence in society is hardly tolerated, because only those who are prepared to sink into the filth of ignorance are welcome. The same logic of ignorance wherever and whenever jāhiliyyah exists! The fate of those people is mentioned briefly in the same way as the fate of other nations and communities: “We saved him together with his household, except his wife: she was one of those who stayed behind. We let loose a heavy rain upon them. Behold what happened in the end to those criminal people.” (Verses 83-84)

Wale waliotishiwa na wahalifu wanaokolewa, na jambo hilo linamalizwa kwa msingi wa imani na mfumo wa maisha inayoweka. Mke wa Lut, mtu aliye karibu naye zaidi, hanusuriki kwa kuwa alikuwa wa watu wake na alishiriki imani na desturi zao. Mvua ilishushwa juu yao ikimiminika, ikiambatana na dhoruba kali. Tunajiuliza, je, mvua hii kubwa ililenga kuitakasa ardhi na uchafu wao na unajisi wao? Inawezekana ikawa hivyo, lakini kesi nyingine ya kukataa imani ya Mwenyezi Mungu ikamalizwa hivyo milele.

Those who were threatened by the criminals are saved, and the issue is settled on the basis of faith and the way of life it lays down. Lot’s wife, the closest person to him, is not saved because she belonged to his people and shared their beliefs and practices. A rain was sent pouring down over them, accompanied by powerful storms. We wonder, was this torrential rain meant to purify the earth from their filth and impurity? It may be so, but another case of rejection of the divine faith was thus settled forever.

Simulizi inayofuata ya jamii zilizokataa imani ya Mwenyezi Mungu katika zama zile za kale ndiyo ya mwisho kutolewa katika sūrah hii. Inazungumzia watu wa Madyan na Mtume wao, Shu`ayb.

The next account of communities rejecting the divine faith in those ancient days is the last given in this sūrah. It speaks about the people of Madyan and their Prophet, Shu`ayb.

Na kwa Madyan [tulimtuma] ndugu yao Shu‘ayb. Akasema: “Enyi watu wangu, mwabuduni Mwenyezi Mungu peke yake; hamna mungu mwingine isipokuwa Yeye. Hakika dalili iliyo wazi ya haki imekujieni kutoka kwa Mola wenu Mlezi. Basi timizeni kipimo na mizani kwa haki, wala msiwanyime watu vitu vyao, wala msifanye ufisadi katika ardhi baada ya kutengenezwa kwake. Hilo ni bora kwenu, ikiwa kweli ni waumini. Wala msikae katika kila njia mkitisha na kuwazuia na njia ya Mwenyezi Mungu yeyote anayemwamini, na kutaka kuipotosha. Kumbukeni mlipokuwa wachache, akawaongezea kwa wingi. Angalieni jinsi ulivyokuwa mwisho wa wafisadi. Na ikiwa kuna kundi miongoni mwenu linaloamini yale niliyotumwa nayo, na kundi lingine lisiloamini, basi subirini mpaka Mwenyezi Mungu atoe hukumu baina yetu. Naye ndiye Mbora wa wahukumu.” Wakasema wakubwa miongoni mwa watu wake, waliojivuna kwa kiburi chao: “Hakika tutakufukuzeni wewe, Shu‘ayb, na wale walioamini pamoja nawe katika mji wetu, isipokuwa mrejee katika dini yetu.” Akasema: “Hata kama hatupendi? Tutakuwa tumemzulia Mwenyezi Mungu uwongo, ikiwa tutarejea katika dini yenu baada ya Mwenyezi Mungu kutuokoa nayo.

And to Madyan [We sent] their brother Shu`ayb. He said: “My people, worship God alone: you have no deity other than Him. Clear evidence of the truth has come to you from your Lord. Give full measure and weight [in your dealings], and do not deprive people of what rightfully belongs to them. Do not spread corruption on earth after it has been so well ordered. That is best for you, if you are true believers. Do not squat on every road, threatening and turning away from God’s path anyone who believes in Him, and trying to make it appear crooked. Remember when you were few and how He caused you to rapidly increase in number. Behold what happened in the end to those who spread corruption. If there be some among you who believe in the message with which I am sent, and others who do not believe, then be patient until God shall judge between us. He is the best of all judges.” Said the great ones among his people, who gloried in their arrogance: “We shall indeed expel you, Shu`ayb, and your fellow believers from our land unless you return to our fold. “ He said: “Even though we are unwilling? We should be guilty of fabricating lies against God, if we were to return to your ways after God has saved us from them.

Haiwezekani kwetu kurudi kwao, isipokuwa Mwenyezi Mungu, Mola wetu, akitaka.

It is not conceivable that we should return to them, unless God, our Lord, so wills.

Bwana wetu ana ujuzi kamili wa kila kitu. Kwa Mungu tunaweka tumaini letu. Bwana wetu, fungua ukweli kati yetu na watu wetu; kwani wewe ndiye bora wa kufungua ukweli.

Our Lord has full knowledge of everything. In God we place our trust. Our Lord, lay open the truth between us and our people; for You are the best to lay open the truth.

Wakuu waliokufuru miongoni mwa watu wake walisema: "Mkimfuata Shu'ayb, bila shaka mtakuwa wenye kupoteza." Basi tetemeko la ardhi liliwapata, na asubuhi wakawakuta wamelala bila uhai chini, majumbani mwao, kana kwamba wale waliomkanusha Shu'ayb hawakuwahi kustawi humo. Hakika wale waliomkanusha Shu'ayb ndio waliokuwa wenye kupoteza.

“The great ones who disbelieved among his people said: “If you follow Shu`ayb, you shall indeed be losers.” Thereupon an earthquake overtook them and the morning found them lying lifeless on the ground in their homes, as if those that rejected Shu`ayb had never prospered there. Those that rejected Shu`ayb were indeed the losers.

Akageuka mbali nao na kusema: "Enyi watu wangu, nimekufikishieni ujumbe wa Mola wangu na nimekuwashauri kwa dhati. Basi nitawezaje kuhuzunika kwa ajili ya watu wanaoendelea kukataa imani?" (Aya 85-93)

He turned away from them and said: “My people, I delivered to you my Lord’s messages and counselled you sincerely. How, then, could I grieve for people who persist in unbelief” (Verses 85-93)

Ikilinganishwa na masimulizi mengine yaliyotolewa katika sura hii, tunaona kwamba huu ni mrefu zaidi kidogo, kwa sababu mbali na suala la imani, unajumuisha pia kutajwa kwa miamala ya kibiashara. Hata hivyo, masimulizi haya yanafuata mtindo uleule wa kuzingatia masuala makuu.

Compared to the other accounts given in this sūrah, we note that this one is rather longer because, in addition to the question of faith, it includes a reference to business transactions. Nevertheless, the account follows the same pattern of concentration on the main issues.

“Na kwa Madyan [tulimtuma] ndugu yao Shu‘ayb. Akasema: ‘Enyi watu wangu, mwabuduni Mwenyezi Mungu peke yake: hamna mungu mwingine isipokuwa Yeye.’” (Aya ya 85) Ni msingi uleule, thabiti na wa kudumu wa imani ya kimungu, ambao hauruhusu mabadiliko wala marekebisho. Lakini kisha tunapata baadhi ya maelezo kuhusu ujumbe wa Nabii mpya, tukianza na kauli: “Dalili iliyo wazi ya haki imekujieni kutoka kwa Mola wenu Mlezi.” (Aya ya 85)

“And to Madyan [We sent] their brother Shu`ayb. He said: ‘My people, worship God alone: you have no deity other than Him.’” (Verse 85) It is the same, consistent basis of the divine faith that admits no change or modification. But then we have some details about the message of the new Prophet, starting with a statement: “Clear evidence of the truth has come to you from your Lord.” (Verse 85)

Sura haieleezi aina ya ile hoja iliyo wazi wala asili yake, kama ilivyofanya katika simulizi ya historia ya Nabii Şāliĥ. Wala hatuwezi kubaini asili yake kutoka kwenye simulizi nyingine za historia hii zilizotolewa katika sura nyingine. Tunaambiwa tu kwamba hoja iliyo wazi ilitolewa kwa Nabii Shu`ayb, ikithibitisha kauli yake kwamba alitumwa na Mungu. Ushahidi wazi wa ukweli umewawekea wao kama msingi wa amri walizopewa na nabii wao. Amri hizo ziliwataka watoe kipimo na uzito kamili na wa haki, waache kueneza ufisadi duniani, wasiwatishe watu wanapofanya biashara yao, na waache juhudi zao za kuwashawishi waumini wabadilishe imani yao: “Toeni kipimo na uzito kamili [katika biashara zenu], wala msiwanyime watu haki zao. Msieneze ufisadi duniani baada ya kutengenezwa vizuri. Hilo ni bora kwenu, ikiwa ni waumini wa kweli. Msikae kila njia mkiwatisha na kuwageuza watu na njia ya Mungu, yeyote anayemwamini, na kujaribu kuifanya ionekane potovu. Kumbukeni mlipokuwa wachache na jinsi alivyowaongezea kwa haraka. Angalieni yaliyowapata mwishowe waliofanya ufisadi.” (Aya 85-86)

The sūrah does not mention the type of that clear proof or its nature, as it did in the account given of the history of the Prophet Şāliĥ. Nor can we ascertain its nature from the other accounts of this history given in other sūrahs. We are simply told that clear proof was given to the Prophet Shu`ayb, confirming his statement that he had been sent by God. Clear evidence of the truth has been shown to them as the basis of the commandments given to them by their prophet. These required them to give full and just measure and weight, refrain from spreading corruption on earth and from threatening people as they go about their business, and to stop their efforts to persuade believers to change their faith: “Give full measure and weight [in your dealings], and do not deprive people of what rightfully belongs to them. Do not spread corruption on earth after it has been so well ordered. That is best for you, if you are true believers. Do not squat on every road, threatening and turning away from God’s path anyone who believes in Him, and trying to make it appear crooked. Remember when you were few and how He caused you to rapidly increase in number. Behold what happened in the end to those who spread corruption.” (Verses 85-86)

Mun-tuvuli kutokana na maagizo haya kwamba watu wa Shu`ayb walikuwa makafiri waliomshirikisha Mungu na hawakutekeleza katika mambo yao ya kibiashara sheria ya Mungu inayohakikisha haki kwa wote. Badala yake, walibuni kanuni na taratibu zao wenyewe kwa ajili ya miamala yao ya kibiashara. Huenda ni katika jambo hili hasa ambapo walimshirikisha Mungu, na jambo hilo likawafanya kuwa watu wasiopendeza kufanya nao biashara. Zaidi ya hayo, walikuwa wasababishaji wa ufisadi, wakiwatisha watu na kuwazuia wasiendelee na shughuli zao za kibiashara. Pia walikuwa madhalimu, wakijaribu kuwageuza wale walioamini wasiache imani yao, wakiwafanya wasiweze kufuata njia iliyo sahihi, na wakijaribu kuonyesha njia iliyonyooka ya Mungu kuwa imepotoka.

We understand from these injunctions that Shu`ayb’s people were unbelievers who associated partners with God and did not implement in their own dealings the divine law which ensures justice for all. Instead, they devised their own rules and regulations for their business transactions. It may be that in this particular aspect that they associated partners with God, and that made them very unpleasant to deal with in business. In addition, they were the perpetrators of corruption, threatening people and preventing them from attending to their business. They were also wrongdoers, trying to turn those who believe away from their faith, making it difficult for them to follow the right path and trying to show God’s straight path as crooked.

Shu'ayb anaanza kwa kuwaita wamwabudu Mungu peke yake, wajisalimishe kwa mamlaka Yake juu ya kila nyanja ya maisha yao, na kumnasibishia Mungu peke yake sifa ya uungu. Shu'ayb anajua kwamba msingi huu ndio unaozaa kila mfumo mzuri na unaoshughulikia kila hali. Pia ndio msingi wa kanuni zinazoongoza tabia ya mtu binafsi, maadili na mahusiano ya kibinadamu. Anatafuta kuipa nasaha yake nguvu zaidi kwa kutoa ukumbusho fulani ambao kwao lazima ulikuwa wa kuvutia hasa, akiwakumbusha baadhi ya neema za Mungu: "Kumbukeni mlipokuwa wachache, na Yeye akawaongezea kwa haraka idadi yenu." (Aya ya 86) Pia anawaonya wasije wakapatwa na hatima ya jamii potovu zilizoishi kabla ya zama zao: "Angalieni lilivyokuwa mwisho wa wale waliokuwa wakieneza ufisadi." (Aya ya 86)

Shu`ayb begins by calling on them to worship God alone, submitting to His authority over every aspect of their lives, and attributing Godhead purely to Him alone. Shu`ayb knows that this forms the basis that gives rise to every good system and deals with every situation. It also forms the basis for regulations governing personal behaviour, morals and human dealings. He seeks to give more effectiveness to his admonition by certain reminders which, to them, must have been particularly inspiring, recalling to their minds some of God’s blessings: “Remember when you were few and how He caused you to rapidly increase in number.” (Verse 86) He also warns them against suffering the fate of corrupt communities that lived before their time: “Behold what happened in the end to those who spread corruption.” (Verse 86)

Shu`ayb pia anawataka wao wafanye subira na kuvumiliana, na kudumisha haki. Hawapaswi kuwashawishi wale ambao wamejibu vyema uongozi wa Mwenyezi Mungu wawaache imani yao, wala wasikae kila njia wakitoa vitisho na kutumia nguvu zao kwa ujanja ili kuingiza hofu mioyoni mwa watu. Njia sahihi kwao, endapo hawapendi kukubali imani na kumwamini Mungu, ni kungoja mpaka Mungu awahukumu kati ya pande mbili: "Ikiwa kuna miongoni mwenu wanaoamini ujumbe ambao nimetumwa nao, na wengine wasioamini, basi subirini mpaka Mungu atakapohukumu kati yetu. Yeye ndiye Mhukumu bora kuliko wote." (Aya ya 87)

Shu`ayb also wants them to exercise patience and tolerance, and to maintain justice. They must not tempt those who have favourably responded to divine guidance away from their faith, and must not squat on every road, issuing threats and manipulating their might to strike fear in people’s hearts. The proper course for them, if they do not wish to accept the faith and believe in God, is to wait until God has judged between the two parties: “If there be some among you who believe in the message with which I am sent, and others who do not believe, then be patient until God shall judge between us. He is the best of all judges.” (Verse 87)

Hii ndiyo mpango wa haki zaidi. Shu`ayb alifanya kila hatua ya upatanisho, na akasimama katika msimamo wa mwisho ambao hangeweza kurudi nyuma hata hatua moja. Aliwataka wakubali mpango wa kuishi pamoja kwa amani, ambapo kila upande ungemwacha mwenzake afuate dini yake na kutekeleza imani yake, hadi Mungu atakapohukumu baina ya pande hizo mbili.

This is indeed the fairest plan. Shu`ayb made every reconciliatory move and took his stand at the last position behind which he could not retreat an inch. He called on them to accept a plan of peaceful coexistence, with every party leaving the other to practise their religion and implement their faith, until God judged between the two.

Ni wazi kwamba Mungu ndiye mwenye haki zaidi kati ya waamuzi wote. Hukumu yake haionyeshi upendeleo wowote kabisa.

Needless to say, God is the fairest of all judges. His is the judgement that shows no favouritism whatsoever.

Lakini madhalimu hawakubali kwamba imani iwe na wafuasi na kwamba waumini waunde jamii inayokataa udhalimu. Kuwepo kwa jamii ya waumini wanaojisalimisha kikamilifu kwa Mungu, wasiokiri mamlaka yoyote isipokuwa yake, na wasiotekeleza kanuni yoyote ya maisha isipokuwa ile aliyoiweka Yeye, ni tishio kwa mamlaka ya madhalimu hao. Hata kama jamii hii ya waumini ingejishughulisha na mambo yake yenyewe, ikiwaacha madhalimu kwa hukumu ya Mungu, kuwepo kwake bado kunadhaniwa kuwa tishio.

But the tyrants do not accept that faith should have a following and that believers should form a community that rejects tyranny. The very existence of a community that submits totally to God, acknowledging no authority other than His, and implementing no code of living other than the one He has laid down represents a threat to the authority of those tyrants. Even if this community of believers should mind its own business, leaving the tyrants to God’s judgement, its existence is conceived as a threat.

Udhalimu utalazimisha kwamba vita vipiganwe na jamii ya Waislamu, ingawa jamii hiyo inapendelea kutoshiriki katika vita kama hivyo. Ni katika hali ya mambo yenyewe kwamba kuwepo kwa ukweli kwenyewe ni chanzo cha matatizo kwa uongo, jambo linalofanya vita kati ya hivyo viwili kuwa vya lazima. Hivi ndivyo Mwenyezi Mungu alivyopanga mambo. Kwa hiyo, makafiri miongoni mwa watu wa Shu`ayb walikataa ofa yake na kusisitiza kwamba hakuna njia yoyote ya kuishi kwa amani iliyokubalika kwao: "Wakasema wakuu wa kaumu yake, waliojivuna kwa kiburi chao: `Hakika tutakufukuzeni wewe, Shu`ayb, na wale walioamini pamoja nawe katika mji wetu, au mtarejea katika dini yetu.`" (Aya ya 88) Basi vita vikawa vimepangwa. Waumini waliokuwa pamoja na Shu`ayb hawakuweza kuepuka kukabiliana nao, kwa sababu makafiri walikataa kila njia ya kuishi pamoja kati ya pande hizo mbili.

Tyranny will dictate that a battle is fought with the Muslim community, even though it prefers not to engage in such a battle. It is in the nature of things that the very existence of the truth is a source of trouble to falsehood, making a battle between the two inevitable. This is how God has ordained things. Hence, the unbelievers among the people of Shu`ayb rejected his offer and insisted that no mode of peaceful coexistence was acceptable to them: “Said the great ones among his people, who gloried in their arrogance: `We shall indeed expel you, Shu`ayb, and your fellow believers from our land unless you return to our fold. “ (Verse 88) Thus, the battle was set. The believers with Shu`ayb could not avoid a confrontation, because the unbelievers refused every mode of coexistence between the two parties.

Vitisho na maonyo haviwezi kutikisa wala kuwatisha imani thabiti. Shu`ayb alisimama kidete, akichukua msimamo ambao hakuwa tayari kuurudisha nyuma hata kidogo. Huo ulikuwa msimamo wa kuishi pamoja kwa amani, ambao ungemruhusu kila mtu kuchagua dini anayoitaka na kujitiisha kwa mamlaka ambayo yeye anaitambua, huku wakisubiri hukumu ya Mungu baina ya makundi hayo mawili. Hakuna mlinganiaji wa dini ya kimungu anayeweza kufanya maelewano hata kidogo zaidi ya hapa, hata kama shinikizo analokabiliana nalo ni kubwa kiasi gani. Vinginevyo, angeisaliti haki anayoinadi.

Threats and warnings cannot shake or intimidate a strong faith. Shu`ayb made his stand taking a position from which he could not budge an inch. That was the position of peaceful coexistence which would allow every individual to adopt the faith of his or her choice and submit to the authority which he or she acknowledged, awaiting God’s judgement between the two groups. No advocate of a divine faith can make even the smallest compromise beyond this point, great as the pressures to which he is exposed may be. Otherwise, he would betray the truth he advocates.

Wakubwa wenye kiburi miongoni mwa watu wake walipomjibu ombi lake kwa vitisho vya kuwafukuza katika nchi yao endapo asingefuata mwenendo wao, Shu`ayb alisimama kwa ajili ya haki, akitangaza kwamba hatarudi katika imani ya uongo baada ya Mungu kumwokoa kutoka humo. Alimgeukia Mola wake Mlezi na mlinzi wake, akimwomba msaada dhidi ya wahubiri wa uovu: "Akasema: 'Hata kama hatuna hiari? Tungekuwa tumemzulia Mungu uongo, ikiwa tungerudi kwenye njia yenu baada ya Mungu kutuokoa nayo. Haiwezekani kwetu kurudi huko, isipokuwa Mungu, Mola wetu, atakapotaka. Mola wetu Mlezi anajua kila kitu kwa ujuzi kamili. Kwa Mungu tunategemea. Mola wetu Mlezi, tufunulie haki kati yetu na watu wetu; kwani Wewe ndiye bora wa kufunua haki.'" (Aya 88-89)

When the arrogant chiefs of his people responded to his offer by threats of expulsion from their land unless he toed their line, Shu`ayb stood up for the truth, declaring that he would not go back to the false faith after God had rescued him from it. He turned to his Lord and protector, appealing to Him for support against the advocates of evil: “He said: ‘Even though we are unwilling? We should be guilty of fabricating lies against God, if we were to return to your ways after God has saved us from them. It is not conceivable that we should return to them, unless God, our Lord, so wills. Our Lord has full knowledge of everything. In God we place our trust. Our Lord, lay open the truth between us and our people; for You are the best to lay open the truth. “(Verses 88-89)

Maneno haya machache yanadhihirisha kwa ufupi asili ya imani na athari yake kwa waumini, pamoja na asili ya jāhiliyyah na athari zake za kuchukiza. Pia tunaona wazi jinsi ukweli wa kimungu unavyoufufua moyo wa Mtume ﷺ: "Akasema: 'Je, hata kama hatutaki?'" (Aya ya 88) Msimamo wake ni wa kukataa kabisa vitisho vyao vya kidhalimu: "Hakika tutakufukuza wewe, Shu`ayb, pamoja na wale walioamini pamoja nawe kutoka katika nchi yetu, isipokuwa mrejee katika dini yetu." (Aya ya 88) Anawauliza kama wako tayari kwenda mbali kiasi cha kuwalazimisha yeye na wenzake waumini warejee katika imani yao baada ya Mwenyezi Mungu kuwaokoa nayo: "Tungekuwa tumemzulia Mwenyezi Mungu uongo iwapo tungerejea katika dini yenu baada ya Mwenyezi Mungu kutuokoa nayo." (Aya ya 89)

These few words epitomize the nature of faith and its effect on the believers as well as the nature of jāhiliyyah and its hateful effects. We also see clearly how the divine truth makes the Prophet’s heart come alive: “He said. ‘Even though we are unwilling?’” (Verse 88) His attitude is one of total denunciation of their despotic threats: “We shall indeed expel you, Shu`ayb, and your fellow believers from our land unless you return to our fold.” (Verse 88) He asks them whether they are prepared to go all the way and force him and his fellow believers to return to their faith after God has saved them from it: “We should be guilty of fabricating lies against God, if we were to return to your ways after God has saved us from them.” (Verse 89)

Mtu aliyeongozwa na Mungu lakini akarejea kwenye imani potofu ambazo hazihitaji watu kujisalimisha kikamilifu kwa Mungu na kumtii Yeye peke yake, hutoa ushahidi wa uongo dhidi ya Mungu na dini Yake. Jumla ya ushahidi huo ni kwamba hakuweza kupata chochote chema katika dini ya Kiungu, hivyo akaiacha ili kuukubali tena itikadi ya madhalimu. Au angalau, ushahidi wake unamaanisha kwamba itikadi ya madhalimu pia ina haki ya kuwepo na kutumia madaraka, na inaweza kuwepo pamoja na dini ya Kiungu. Hivyo, anarejea kwake na kuitambua baada ya kuwa amemwamini Mungu. Ushahidi wa namna hii ni mzito zaidi kuliko ule wa mtu ambaye hajapata uongozi wa Mungu na hajatangaza kujisalimisha kwa Mungu. Unakubali kuwa halali kwa madhalimu wanaonyakua mamlaka ya Mungu juu ya maisha ya binadamu.

A person given guidance by God but who reverts to false beliefs which do not require people to submit themselves totally to God and to obey Him alone makes false testimony against God and His faith. The sum of that testimony is that he could not find anything good in divine faith, so he abandoned it to readopt the creed of the tyrants. Or at least his testimony means that the tyrants’ creed also has the right to exist and exercise power, and can exist side by side with divine faith. Thus, he returns to it and recognizes it after he has believed in God. Such a testimony is far more serious than that of a person who has not experienced God’s guidance and declared his submission to God. It acknowledges as legitimate the tyrants who usurp God’s authority over human life.

Shu`ayb también denuncia las amenazas de los tiranos de obligarlo a él y a sus seguidores a volver a la fe errónea: "No nos es posible volver a ellos." (Versículo 89) Simplemente es imposible. Shu`ayb hace esta declaración frente a amenazas respaldadas por el poderío de los tiranos. En efecto, la tiranía adopta la misma actitud hacia toda comunidad musulmana, dondequiera que exista, una vez que declara su rechazo a la tiranía y se somete al mismo tiempo solo a Dios, sin asociarle socios.

Shu`ayb also denounces the tyrants’ threats to force him and his followers back into erroneous faith: “It is not conceivable that we should return to them.” (Verse 89) It is simply impossible. Shu`ayb makes this statement in the face of threats backed by the might of the tyrants. Indeed, tyranny adopts the same attitude towards every Muslim community, wherever it exists, once it declares its rejection of tyranny and submits at the same time to God alone, associating no partners with Him.

Ingawa gharama ya kukataa dhuluma na kumtii Mungu peke yake inaweza kuwa ngumu, ni rahisi zaidi kuivumilia kuliko mzigo wa kuwatii madhalimu. Utii wa aina ya pili unaweza kuonekana kuhakikisha usalama, ulinzi na maisha ya amani ambamo mtu anaweza kufanya kazi na kujipatia riziki, lakini gharama yake ni kubwa mno na hudumu kwa muda mrefu. Gharama hiyo hulipwa kutoka katika utu halisi wa mwanadamu, kwa sababu mwanadamu hajitimizi iwapo anamtii binadamu mwenzake. Ni utii upi ulio mbaya zaidi kuliko kutii sheria zilizotungwa na binadamu mwingine? Ni utii upi ulio mbaya zaidi kuliko kuambatanisha hatima ya mtu na matakwa ya binadamu mwenzake, na kwa radhi zake na tamaa zake za kubadilika-badilika? Kunaweza kuwa na kitu kibaya zaidi kuliko binadamu aliyefungwa hatamu ambayo mtu mwingine anamwongoza nayo kwenda popote anapotaka?

Hard as the cost of rejecting tyranny and submitting to God alone may be, it is far easier to bear than the burden of submitting to tyrants. The latter submission may appear to ensure safety, security and a life of peace where a person can work and earn his living, but its cost is too hard and long lasting. The cost is paid out of man’s very humanity, because man does not fulfil himself if he submits to another human being. What submission is worse than yielding to the laws enacted by another human being? What submission is worse than attaching one’s destiny to the will of a fellow human being and to his pleasure and capricious desire? What could be worse than a human being with a bridle by which another person leads him wherever he wishes?

Lakini jambo hili halikomei katika ngazi hii ya juu ya imani na mamlaka. Linazidi kushuka hadi kwenye mambo ya kidunia, kiasi cha kudai, chini ya udhalimu, mali za watu ambazo hakuna sheria yoyote itakayozilinda. Pia linadai watoto wao wenyewe, ambao hulelewa ili wakubali dhana yoyote, mawazo, maadili, mila na desturi ambazo udhalimu unataka wazipokee. Zaidi ya hayo, udhalimu huweka udhibiti wake juu ya nafsi na maisha yao, na kuwafanya sadaka kwa matakwa yake yenyewe, na kuzifanya fuvu zao na mabaki yao kuwa mnara wa utukufu wake. Kisha unadai heshima yao. Chini ya udhalimu, hakuna baba awezaye kumlinda binti yake dhidi ya aibu, iwe kwa kubakwa waziwazi, kama ilivyotokea katika historia yote, au kwa kupandikiza akilini mwake dhana fulani zinazomwezesha kuwa mzinzi chini ya kisingizio chochote na kumfanya awe rahisi kuwindwa na wapotoshaji wasio na utu. Yeyote anayefikiri kwamba analinda mali yake, heshima yake, maisha yake, na maisha ya wana na binti zake chini ya udhalimu unaonyakua mamlaka ya Mungu, anaishi katika udanganyifu wa nafsi. Chini ya udhalimu, watu hupoteza hisia zao za uhalisia.

But the matter does not rest at this high level of beliefs and authority. It becomes more and more mundane so as to claim, under tyranny, people’s property which will not be safeguarded by any law. It claims also their very children who are brought up to accept whatever concept, ideas, morals, traditions and customs, tyranny wishes them to adopt. In addition, tyranny imposes its control over their souls and lives, making of them an offering for its own caprice and erecting of their skulls and remains a monument for its glory. It then claims their honour. Under tyranny, no father can protect his daughter from disgrace, either by being flagrantly raped, as happens throughout history, or through implanting in her mind certain concepts that facilitate for her promiscuity under any guise and make her an easy target for unscrupulous seducers. Whoever imagines that he protects his property, honour, life and the lives of his sons and daughters under tyranny which usurps God’s authority is living in self delusion. Under tyranny people lose their sense of reality.

Kujinyenyekeza kwa dhuluma ni kujitwika gharama kubwa mno katika heshima ya kibinafsi, utukufu na mali. Mzigo wowote ambao mtu anajikuta akilazimika kuubeba kwa kujinyenyekeza kwa Mungu ni mwepesi zaidi na wenye faida zaidi hata kwa viwango vya dunia hii ya sasa. Hii haizungumzii hata kidogo thamani ya kujinyenyekeza kwa Mungu kwa kipimo cha Mungu mwenyewe.

To submit to tyranny is to burden oneself with an extremely heavy cost in terms of personal esteem, honour and property. Whatever burden a person finds himself required to bear for submitting himself to God is far easier and more profitable even by the standards of this present world. This is not to speak of what submission to God is worth by God’s own measure.

Maulana Mawdūdī anasema katika kazi yake ya kitaaluma *The Moral Foundation of the Islamic Movement*:

Maulana Mawdūdī says in his scholarly work The Moral Foundation of the Islamic Movement:

Hata mtu mwenye ufahamu wa juu juu tu wa maisha ya binadamu hawezi kushindwa kutambua kwamba swali zima la ustawi wa binadamu linategemea kabisa ni nani anayesimamia mambo ya binadamu. Treni hukimbia tu hadi kituo kilichoamuliwa na dereva wake. Abiria wote wanaweza kusafiri tu hadi kituo kile kile, iwe wanapenda au hawapendi. Vivyo hivyo, treni ya ustaarabu wa binadamu husafiri hadi pale wale wenye mamlaka wanapoagiza. Ni dhahiri kabisa kwamba binadamu kwa ujumla hawawezi kukataa mpango unaowekwa na wale ambao wako wazi kabisa wakisimamia madaraka yote duniani kote. Ni wale wanaoendesha mambo ya binadamu, na ambao watu wengi huwatazamia kwa ajili ya kufikia malengo na matarajio yao. Watu kama hao wana uwezo wa kuunda mawazo na nadharia, na kuyawasilisha kwa namna inayovutia. Wanaweza kuathiri tabia za mtu binafsi, kudhibiti mifumo ya kijamii na kuunda maadili. Ikiwa viongozi hao ni waumini wema wanaomcha Mungu na wanaotumaini kupokea malipo kutoka kwake Siku ya Hukumu, basi mfumo mzima wa maisha bila shaka utawekwa katika mwelekeo wa wema na uongofu sahihi. Watu waovu watarekebishwa kwa urahisi na watatambua kwamba njia iliyowekwa na imani ndiyo sahihi. Kila thamani njema hushikamana vizuri na kuanza kuzaa matunda yake. Faida ndogo kabisa ya ushawishi wa kijamii ni kwamba uovu utadhibitiwa, ikiwa si kushindwa kabisa. Kwa upande mwingine, ikiwa uongozi utachukuliwa na watu ambao wamepotoka kutoka njia aliyoiweka Mungu na Mtume wake, na badala yake wakafuata matamanio yao wenyewe, wakavuka mipaka yao na kuishi maisha yasiyo na nidhamu, basi mfumo mzima wa maisha utajengwa juu ya dhulma, kupindukia mipaka na uchafu. Ufisadi utaingia katika dhana, nadharia, elimu, maadili, siasa, utamaduni, ustaarabu, pamoja na miamala ya kibiashara, sheria na haki. Uovu utaenea bila kizuizi...

Even a person with superficial insight into human life cannot fail to realize that the whole question of human well-being depends entirely on who exercises control over human affairs. A train runs only to the destination determined by its driver. All passengers can travel only to the same destination, whether they like it or not. In the same way, the train of human civilization travels to where those who exercise power dictate. It is only too apparent that humanity as a whole cannot refuse the plan imposed by those who are in obvious control of all power throughout the world. It is those who conduct human affairs, and up to whom the masses look for the achievement of their goals and ambitions. Such people have the means of shaping ideas and theories, formulating them in an appealing fashion. They can influence personal habits, control social systems and mould moral values. If such leaders are good believers who fear God and who hope to receive reward from Him on the Day of Judgement, then the whole system of life will inevitably be set on the course of goodness and proper guidance. Evil people will be easily reformed and will realize that the path charted by faith is the proper one. Every good value becomes well established and begins to yield its fruit. The least benefit of social influence is that evil will be contained if not vanquished. On the other hand, if leadership is assumed by people who have deviated from the path laid down by God and His Messenger, and followed instead their own desires, exceeded their limits and led an undisciplined life, then the whole system of life will be based on tyranny, excesses and indecencies. Corruption will creep into concepts, theories, education, morality, politics, culture, civilization, as well as business transactions, law and justice. Evil will spread unchecked...

Ni wazi kwamba jambo la kwanza ambalo imani ya kiungu inamtaka mfuasi wake ni kumtumikia Mungu peke yake, akijisalimisha kwake kikamilifu, ili asitambue mamlaka nyingine isipokuwa yake, na ajione yuko huru na utumwa wote. Pia inamtaka asitambue sheria yoyote katika maisha yake isipokuwa ile aliyoiweka Mungu mwenyewe, aliyotufikishia na kuifafanua Mjumbe wa Mungu, Nabii Muhammad ﷺ. Uislamu pia unawataka watu kuhakikisha kuondolewa kwa kila ufisadi na kuondolewa kwa kila tabia mbaya inayomkasirisha Mungu. Hakuna lolote kati ya malengo haya tukufu linaloweza kufikiwa wakati uongozi juu ya binadamu na udhibiti wa mambo yao vinaendelea kuwa mikononi mwa makafiri. Katika hali kama hiyo, wale wanaofuata imani ya kiungu wanalazimika kukubali mamlaka ya makafiri hao na kunyenyekea dhulma yao, wakibaki katika maeneo yao madogo ya ibada ambako wanamtukuza Mungu, wakijitenga na maisha ya watu, wakinufaika na msamaha, muda wa ziada au dhamana yoyote ambayo madhalimu wanaweza kuridhika kuwapa. Hii inaonyesha wazi umuhimu wa serikali nzuri na jinsi inavyochangia katika utekelezaji wa sheria ya kiungu.

It is clearly apparent that the first thing divine faith requires of its followers is that they serve God alone, submitting to Him totally, so that they acknowledge no authority other than His and feel themselves to be free of all subjugation. It also requires that they recognize no law in their lives other than that laid down by God Himself and communicated to us and explained by God’s Messenger, the Prophet Muhammad (peace be upon Him). Islam also requires people to ensure the eradication of all corruption and elimination of all evil practices that incur God’s displeasure. Nothing of these noble goals can be achieved while the leadership over human beings and the control over their affairs continue to be in the hands of unbelievers. In such a situation those who follow the divine faith are forced to accept the authority of those unbelievers and submit to their tyranny, staying in their own little sanctuaries where they glorify God, isolating themselves from people’s lives, benefiting by any pardon or reprieve or guarantee the tyrants may feel pleased to grant them. This shows clearly the importance of good government and how it is instrumental in the implementation of divine law.

Hivyo basi, kuanzishwa kwa serikali nzuri inayotekeleza jukumu kama hilo ni mojawapo ya malengo ya imani. Ni ukweli kwamba mtu hawezi kupata radhi za Mungu kwa matendo yake mwenyewe iwapo atapuuza wajibu huu. Zingatia, ukipenda, yale ambayo Qur’ani na Hadithi zinasema kuhusu kuwa daima sehemu ya jumuiya ya Waislamu na kutii uongozi wake. Hakika, watu wanajiweka katika hatari ya adhabu ya kifo iwapo wataiacha jumuiya ya waumini, hata kwa kiasi kidogo, ingawa wanaweza kuswali, kufunga na kudai kuwa Waislamu. Hii ni kwa sababu lengo la kweli la imani ni kuanzishwa kwa mfumo sahihi wa Kiislamu na uongozi wenye uongofu. Hili haliwezi kufikiwa isipokuwa kwa umoja wa jumuiya. Yeyote anayedhoofisha jumuiya anaifanyia Uislamu na Waislamu madhara makubwa ambayo hayawezi kufidiwa kwa kuswali, wala hata kwa kukiri kwa maneno upweke wa Mungu.

Hence, the establishment of such good government that undertakes such a task is one of the objectives of faith. It is a fact that man cannot achieve God’s pleasure through his own actions if he is to neglect this duty. Consider, if you will, what the Qur’ān and the ĥadīth say about being always part of the Muslim community and obeying its leadership. Indeed, people expose themselves to capital punishment if they were to abandon the community of believers, even in a small way, although they may pray, fast and claim to be Muslims. This is because the true aim of faith is the establishment of a proper Islamic system and well-guided leadership. This cannot be achieved except by the unity of the community. Whoever weakens the community does Islam and Muslims a great disservice that cannot be compensated for through prayer or even through the verbal acknowledgement of God’s oneness.

Zingatia pia nafasi ya juu ambayo Uislamu unaipa jihādi, hadi Qur’ani inawaita wanafiki wale ambao ni wavivu kiasi cha kutoshiriki katika kampeni ya jihādi. Inapaswa kukumbukwa kwamba jihādi inamaanisha kutumia juhudi endelevu kwa ajili ya kuanzisha mfumo wa haki. Qur’ani inaichukulia jihādi hii kuwa kipimo kinachotumika kuthibitisha kwamba mtu ni muumini. Kwa maneno mengine, mtu anayemwamini Mungu na Mtume wake hawezi kukubali mfumo unaojengwa juu ya uongo, wala hawezi kusita kutoa maisha yake na mali yake kwa ajili ya kuanzisha haki. Ikiwa mtu anaonekana kusita au kuwa dhaifu mno kushiriki katika juhudi kama hizo, basi hana nguvu ya imani. Je, mtu wa namna hii atanufaika vipi na matendo yake yoyote?

Consider also the high position Islam gives to jihād, so that the Qur’ān describes as hypocrite those who are too lazy to join in a campaign of jihād. It should be remembered that jihād denotes the exertion of continuous effort for the establishment of the system of the truth. The Qur’ān considers this jihād the measure which is used to ascertain that a person is a believer. In other words, a person who believes in God and His Messenger cannot accept a system based on falsehood and cannot hesitate to sacrifice his life and property for the establishment of the truth. If a person appears to be reluctant or too weak to join in such an effort, then he lacks strength of faith. How is such a person to benefit by any of his actions?

Kuweka serikali nzuri katika ardhi ya Mwenyezi Mungu ni jambo la umuhimu mkubwa katika mfumo wa Kiislamu. Mtu anayemwamini Mungu na Mtume Wake na kujisalimisha ipasavyo kwa Mungu kulingana na dini ya kweli, hatekelezi wajibu wake wote ikiwa anaelekeza juhudi zake zote katika kujenga maisha yake kulingana na mafundisho ya Kiislamu pekee. Kama muumini, ni lazima atumie kila uwezo alio nao kuwaondoa makafiri, wakosaji na wanaovuka mipaka kutoka madarakani, ili wapate kuchukua madaraka watu wacha Mungu wanaomcha Mungu na kutambua kwamba watakutana Naye, siku ambayo Atawahesabu kwa yale waliyoyafanya katika maisha haya. Hiyo ndiyo njia ya kuhakikisha kwamba mfumo sahihi ambao Mungu ameuridhia utatekelezwa, kwa kuwa ni mfumo unaoweka maisha haya katika mwelekeo wake sahihi.14

The establishment of good government in God’s earth is of vital importance in the Islamic system. A person who believes in God and His Messenger and submits himself properly to God in accordance with the true faith does not discharge all his obligations if he concentrates his full efforts on moulding his own life in accordance with Islamic teachings. As a believer, he must utilize everything within his power to remove unbelievers, wrongdoers and transgressors from power so that it can be assumed by pious people who fear God and realize that they are going to meet Him when He will hold them to account for what they do in this life. That is the way to ensure that the proper system which God has approved will be implemented, because it is the system which sets this life on its proper course.14

Kwa kuwa Uislamu unawataka watu warejeshe mamlaka yote ambayo binadamu wameitwaa kwa dhuluma ili irudishwe yote kwa Mwenyezi Mungu, unawaomba tu wakomboe utu wao na wajiokoe kutokana na kunyenyekea kwa viumbe wenzao. Wanapoitikia kwa wema, kwa kweli wanaziokoa nafsi zao na mali zao kutokana na njama za madhalimu, wanaotumikia matamanio yao. Kwa kufanya hivyo, Uislamu unawataka wafuasi wake wabebe mzigo wote wa kupambana na udhalimu, chini ya bendera yake yenyewe, wakitoa dhabihu zote ambazo mapambano hayo yanaweza kuhitaji. Lakini wakati huo huo, unawaepusha na kulazimika kutoa dhabihu zilizo ghali zaidi na za kudhalilisha zaidi. Unalinda heshima yao na kuhakikisha usalama wao wenyewe kwa wakati mmoja. Hivyo basi, Nabii Shu'aybu [amani imshukie] anatamka kauli yake wazi na kwa sauti kubwa: "Tutakuwa tumemzulia Mwenyezi Mungu uongo iwapo tutarejea katika dini yenu baada ya Mwenyezi Mungu kutuokoa nayo. Haiwezekani kwetu kurejea humo." (Aya ya 89)

As Islam calls upon people to retrieve all authority usurped by human beings in order to return it all to God, it simply calls on them to rescue their humanity and save themselves from submission to fellow creatures. When they make a positive response, they actually save their souls and their property from the designs of tyrants, that serve their desires. In so doing, Islam requires its followers to bear the full burden of fighting tyranny, under its own banner, giving all the sacrifices such a fight may require. But at the same time, it spares them having to give sacrifices that are much more costly and humiliating. It protects their dignity and ensures their own safety at the same time. Hence, the Prophet Shu`ayb [peace be upon him] makes his statement loud and clear: “We should be guilty of fabricating lies against God, if we were to return to your ways after God has saved us from them. It is not conceivable that we should return to them.” (Verse 89)

Shu`ayb ئ قام في وجه كبراء قومه المستكبرين، فأعلن موقفه بوضوح تام ورأسه مرفوع عالياً. ولكنه في الوقت نفسه يخفض رأسه أمام ربه، معلناً استسلامه له وحده، مدركاً أن علمه يحيط بكل شيء في الكون. وحين يذكر ربه لا يُصدر حكماً نهائياً فيما قد يحدث، بل يعلن فقط أنه قد أسلم نفسه لله تماماً: "ما يحق لنا أن نعود فيها إلا أن يشاء الله ربنا، وسع ربنا كل شيء علماً" (الآية 89). Correction on my translation above: "ئ" was a stray character and should be removed, and the translation should be given in Swahili as follows. Hivyo ndivyo Shu`ayb anavyosimama kuwakabili wakuu wenye kiburi wa watu wake, akitangaza msimamo wake waziwazi huku kichwa chake kikiwa juu. Lakini wakati huo huo, anainamisha kichwa chake mbele ya Mola wake, akitangaza unyenyekevu wake kwake Yeye peke yake, akitambua kwamba elimu yake inazunguka kila kitu katika ulimwengu. Anapomtaja Mola wake, hatoi kauli ya mwisho kuhusu kitakachotokea. Anatangaza tu kwamba amejisalimisha kabisa kwa Mungu: "Haiwezekani kwetu kurudi kwao, isipokuwa Mungu, Mola wetu, akitaka. Mola wetu anajua kila kitu kwa ukamilifu." (Aya ya 89)

Thus Shu`ayb stands up to the arrogant chiefs of his people, making his attitude absolutely clear and with his head raised high. Yet at the same time, he hangs his head down before his Lord, declaring his submission to Him alone, recognizing that His knowledge encompasses everything in the universe. As he refers to his Lord, he makes no final statement concerning what may happen. He simply declares that he has surrendered himself completely to God: “It is not conceivable that we should return to them, unless God, our Lord, so wills. Our Lord has full knowledge of everything.” (Verse 89)

Hii ni dalili ya kujisalimisha kikamilifu kwa Mwenyezi Mungu kwa upande wa Shu`ayb na waumini waliomfuata. Anaweka wazi kwamba yeye anaweza, kwa hiari yake mwenyewe, kukataa yale ambayo madhalimu wanamtaka afanye ya kurejea katika imani yao. Anatangaza kwamba yeye na wafuasi wake hawana hamu yoyote ya kurejea huko, jambo ambalo kwa kanuni linaonekana kuwa halikubaliki kabisa. Lakini, licha ya hayo, hatoi kauli ya uhakika kuhusu kile Mwenyezi Mungu anaweza kufanya naye au na wafuasi wake. Mapenzi ya Mwenyezi Mungu ni huru na kamili. Yeye wala wale waliomwamini pamoja naye hawana ujuzi wa kile Mwenyezi Mungu anaweza kuamua kuwafanyia, ilhali Mola wao Mlezi ana ujuzi kamili wa kila kitu. Hivyo, wanajisalimisha kwa mapenzi na ujuzi wa Mwenyezi Mungu. Hili ndilo alama ya adabu njema ambayo waumini wanatamani kuidhihirisha katika mwenendo wao na Mwenyezi Mungu.

This is an indication of complete submission to God by Shu`ayb and the believers who followed him. He makes clear that he can, at his own behest, refuse what tyrants require him to do of returning to their faith. He declares that he and his followers have no desire for such a return which sounds in principle totally unacceptable. But he, nevertheless, makes no categorical statement concerning what God may do with him or his followers. God’s will is free and absolute. Neither he, nor those who have believed with him, have any knowledge of what God may decide to do with them, while their Lord has full knowledge of everything. Hence, they submit to God’s will and knowledge. This is the mark of good manners which believers are keen to demonstrate in their dealings with God.

Katika hatua hii, Shu'ayb anawaacha watu wake pamoja na vitisho vyao, akitangaza kwamba anamtegemea kikamilifu, kwa imani isiyotetereka, Mwenyezi Mungu ambaye bila shaka atahukumu kati yake na watu wake kwa haki: "Kwa Mwenyezi Mungu tunamtegemea. Mola wetu Mlezi, fungua ukweli baina yetu na watu wetu; kwani Wewe ndiye bora wa kufungua ukweli." (Aya ya 89)

At this point, Shu`ayb leaves his people and their threats aside, declaring that he relies totally, and with absolute confidence, on God who is certain to judge between him and his people in accordance with the truth: “In God we place our trust. Our Lord, lay open the truth between us and our people; for You are the best to lay open the truth.” (Verse 89)

Maneno haya machache yanaonyesha tukio la kuvutia wakati ukweli wa uungu unapoonekana wazi na kuhisiwa ipasavyo na rafiki yake na Nabii. Nabii ﷺ anajua chanzo cha nguvu zote na kimbilio salama linaloweza kupatikana huko, na anatambua kuwa ni Mola wake ndiye anayeweza kuhukumu kwa haki kati ya imani na dhuluma. Anamtegemea Mola wake kikamilifu kabla ya kuingia vitani ambavyo vimelazimishwa juu yake na wafuasi wake. Anatambua kwamba hawezi kushinda vita hivyo isipokuwa Mola wake amjaalie ushindi.

These few words portray a fascinating scene when the truth of Godhead is clearly seen and properly felt by His friend and Prophet. The Prophet knows the source of all power and the secure refuge that can be found there, and he realizes that it is his Lord who can judge in truth between faith and tyranny. He places his trust completely in his Lord before he goes into the battle that is imposed on him and his followers. He realizes that he cannot win that battle unless his Lord grants him victory.

Wakati huo, makafiri huwageukia wale walioamini pamoja na Shu`ayb ili kuwaonya na kuwatishia, wakitumaini kuwageuza na kuwaondoa katika imani yao: "Wakuu waliokufuru miongoni mwa kaumu yake walisema: 'Ikiwa mtamfuata Shu`ayb, hakika mtakuwa miongoni mwa waliopoteza.'" (Aya ya 90)

At this moment, the unbelievers turn to those who have believed with Shu`ayb to warn and threaten them, hoping to turn them away from their faith: “The great ones who disbelieved among his people said: ‘If you follow Shu`ayb, you shall indeed be losers.” (Verse 90)

Ndivyo zinavyoonekana wazi kabisa sura za vita hivi vinavyoendelea bila kukoma. Madhalimu hujaribu kwanza kuwakabili wanaolingania imani ya Mwenyezi Mungu, wakitumaini kuwazuia. Wakisimama imara, wakionyesha kwamba wanamtegemea Mola wao peke yake, na kwamba wameazimia kutimiza kazi yao na kuufikisha ujumbe Wake, bila kujali sana maonyo ya makafiri wala nguvu walizonazo, ndipo madhalimu huwageukia wale waliokubali wito huo, wakijaribu kuwageuza na kuiacha imani yao kwa maonyo makali na vitisho vikubwa. Madhalimu hao hawana hoja madhubuti ya kuhalalisha upotovu wao, bali wanayo nguvu ya kikatili. Hawawezi kuzivuta nyoyo kwenye jahiliyyah yao, hasa nyoyo za watu waliotambua ukweli na hawawaheshimu tena batili. Lakini madhalimu bado wanaweza kuwatesa wale wanaosisitiza kufuata imani ya Mwenyezi Mungu na kujisalimisha kwa Mungu Mmoja peke yake.

The same aspects of the continually raging battle are seen very clearly. The tyrants try first with the advocates of divine faith hoping to stop them. If they stand firm, showing that they trust only in their Lord and that they are determined to fulfil their task and deliver His message, paying little heed to the warnings of unbelievers and to the power they may possess, then the tyrants turn to those who have accepted such advocacy, trying to turn them away from their faith with stern warning and serious threats. Those tyrants have no solid argument to justify their falsehood, but they have brute force. They cannot win hearts over to their jāhiliyyah, particularly the hearts of those people who have recognized the truth and no longer pay respect to falsehood. But the tyrants can still persecute those who insist on following the divine faith and submitting to God alone.

Lakini ni kanuni ambayo Mungu ameiweka katika maisha ya binadamu kwamba pale ukweli na uongo vinapochukua misimamo yake, na kuwa wazi kutofautiana, vikikabiliana kwa msingi wa kanuni, basi sheria ya Mungu itaanza kutekelezwa. Hili ndilo lililotokea kwa Shu`ayb na watu wake: "Basi tetemeko la ardhi liliwapata, na asubuhi wakawakuta wamelala bila uhai chini katika majumba yao wenyewe." (Aya ya 91)

But it is a rule that God has established in human life that when truth and falsehood have adopted their respective stands and become clearly distinct, confronting each other on the basis of principle, then God’s law will come into operation. This was what took place with Shu`ayb and his people: “Thereupon an earthquake overtook them and the morning found them lying lifeless on the ground in their very homes.” (Verse 91)

Mtetemeko wa ardhi na kulala kwao bila uhai kunaonyesha wazi tofauti kati ya vitisho na kiburi chao na mateso waliyowafanyia waumini. Hivyo basi, adhabu hiyo inaonekana kulingana kikamilifu na mtazamo wao wa kiburi. Sūrah hiyo pia inajibu maonyo yao ya awali kwa waumini kwamba wakimfuata Shu`ayb, watakuwa wenye hasara. Hili lilikuwa tishio zito ambalo walikusudia kulitekeleza. Lakini sūrah inasema kwa dharau iliyo wazi kwamba si wafuasi wa Shu`ayb waliokuwa wenye hasara. "Kana kwamba wale waliomkanusha Shu`ayb hawakuwahi kustawi humo. Hakika wale waliomkanusha Shu`ayb ndio waliokuwa wenye hasara." (Aya ya 92) Ilikuwa ni sekunde moja tu, nao walikuwa wamelala bila uhai, bila kutikisika, majumbani mwao, kana kwamba hawakuwahi kuishi.

The earthquake and their lying lifeless clearly contrast with their threats and arrogance and with their persecution of believers. Thus, the punishment seems to perfectly fit the arrogant attitude. The sūrah also replies to their earlier warnings to the believers that if they follow Shu`ayb, they will be losers. This was a serious threat that they intended to carry out. But the sūrah states with clear derision that it was not Shu`ayb’s followers that turned out to be losers. “As if those that rejected Shu`ayb had never prospered there. Those that rejected Shu`ayb were indeed the losers.” (Verse 92) It was only a split second and they were lying lifeless, motionless, in their homes, as if they had never lived.

Simulizi hii inahitimishwa kwa maonyo na tamko la kujitenga kutoka kwao lililotumwa na Nabii ﷺ. Alikuwa ndugu yao, lakini kisha wakaachana, na kwa sababu hiyo hatima zao zikawa tofauti kabisa. Hakuhisi tena huzuni wala masikitiko kwa yaliyowapata. "Akageuka kutoka kwao na kusema:

The account is concluded with remonstrations and a declaration of dissociation by the Prophet sent to them. He used to be their brother, but then they parted company and, in consequence, their respective destinies were totally different. He no longer felt any sadness or sorrow for what befell them. “He turned away from them and said:

“Enyi watu wangu, nimewafikishia ujumbe wa Mola wangu na nimewanasihi kwa dhati. Basi nitawezaje kuhuzunika kwa ajili ya watu wanaoendelea kukataa imani?”’ (Aya ya 93) Walikuwa wa vipindi viwili tofauti, na hivyo walikuwa jamii mbili zilizotengana. Uhusiano wa kifamilia na wa kitaifa hauna thamani katika dini hii, wala hauna uzito kwenye kipimo cha Mungu.

‘My people, I delivered to you my Lord’s messages and counselled you sincerely. How, then, could I grieve for people who persist in unbelief.’” (Verse 93) They belonged to two different phases, and thus they were two separate communities. Ties of family and nationhood are of no consequence in this faith and of no weight in God’s measure.

Uhusiano pekee thabiti ni ule wa imani. Uhusiano wa kweli baina ya binadamu unaweza kujengwa tu juu ya misingi ya mafungamano yao imara na imani ya Mwenyezi Mungu.

The only solid tie is that of faith. True bonds between human beings can only be established on the basis of their strong ties with God’s faith.

Al-A'rāf (Sehemu za Juu) | Mtazamo wa Qur'ani Kuhusu Imani 59-93

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