Sehemu hii ya mwisho ya sura ina maagizo muhimu sana kutoka kwa Mungu kwa wale walio chini ya ulinzi Wake, yaani Mtume Wake na wale waliokubali ujumbe Wake.

This last passage of the sūrah contains very important directives from God to those under His patronage, i.e. His Messenger and those who have accepted His message.

Walikuwa bado Makka, wakikabiliana na mashambulizi ya jamii ya kijahili ya Uarabuni, wakisaidiwa na jamii za kijahili kote duniani. Maagizo haya yanaeleza mwenendo wa waumini katika kukabiliana na jahiliyya na wanadamu waliopotea. Mjumbe wa Mungu ﷺ anaambiwa avumilie na kuhimiza kila kitu ambacho asili rahisi ya binadamu inaweza kukitambua kuwa ni chema, bila haja ya utata wala ugumu. Pia anaelekezwa kuwaepuka wafuasi wa jahiliyya wala asijihusishe na mabishano yasiyo na maana nao. Iwapo wataenda zaidi ya mipaka ya busara, hata kumkasirisha kwa msimamo wao wa ukaidi, na Shetani akaichochea hasira hiyo zaidi, basi na amkimbilie Mungu ambaye peke yake anaweza kumpa utulivu: "Shikamana na msamaha, na amrisha yaliyo mema, na jiepushe na wajinga. Na ikikuchochea shetani kwa uchochezi, basi omba kinga kwa Mwenyezi Mungu; hakika yeye ni Msikivu, Mjuzi." "Hakika wale wamchao Mungu, pindi wanapomgusa shetani, hukumbuka, na mara wakaona kwa uwazi." (Aya 199-201)

They were still in Makkah, facing the onslaught of the ignorant society in Arabia, supported by ignorant, or jāhiliyyah, societies all over the world. These directives define the attitude of the believers in their confrontation with jāhiliyyah and human beings who have gone astray. God’s Messenger (peace be upon him) is called upon to show forbearance and to encourage everything that simple human nature can recognize as good, without any need for complication or rigidity. He is further directed to turn away from the advocates of jāhiliyyah and not to engage in futile argument with them. If they go beyond the limits of reason, so as to infuriate him by their obstinate attitude, and Satan stirs up this anger further, then he should seek refuge with God who alone can give him reassurance: “Make due allowance for man’s nature, and enjoin the doing of what is right; and turn away from those who choose to remain ignorant. If a prompting from Satan stirs you up, seek refuge with God; He hears all and knows all. If those who are God-fearing experience a tempting thought from Satan, they bethink themselves [of God]; and they begin to see things clearly.” (Verses 199-201)

Kisha anapewa maelezo wazi kuhusu hali ya watu hao wajinga na kile kinachowasukuma kupotea zaidi. Kwa ufupi anatajwa msimamo wao kwa Nabii ﷺ na jinsi wanavyomdai miujiza. Kisha anapewa maagizo ya cha kuwaambia ili waweze kuelewa asili ya ujumbe na Mtume ﷺ, na uhusiano wake na Mola wake: “Ndugu zao [wabaya] wanawavuta katika upotovu kwa azma isiyokoma. Usipowaletea ishara, husema: ‘Kwa nini huitafuti?’ Sema: ‘Mimi nafuata tu kile kinachofunuliwa kwangu na Mola wangu: hii [wahyi] ni chanzo cha ufahamu wazi kutoka kwa Mola wenu, na mwongozo na rehema kwa watu wanaoamini.’” (Aya 202-203)

Zingatia asili ya kibinadamu, uamrishe mema, na wapuuze wale wanaochagua kubaki katika ujinga. Ikiwa msukumo kutoka kwa Shetani utakuchochea, jikinge kwa Mungu; Yeye husikia yote na Yeye hujua yote. Hakika wale wenye kumcha Mungu wakiguswa na wazo la kishetani, hujikumbusha [Mungu]; na mara wanaanza kuona mambo kwa uwazi. (Aya 199-201)

Make due allowance for man’s nature, and enjoin the doing of what is right; and turn away from those who choose to remain ignorant. If a prompting from Satan stirs you up, seek refuge with God; He hears all and knows all. If those who are God-fearing experience a tempting thought from Satan, they bethink themselves [of God]; and they begin to see things clearly. (Verses 199-201)

Agizo la kwanza linalotolewa katika sehemu hii ni kuzingatia udhaifu wa binadamu na kukubali kutoka kwao yale yaliyo mema na rahisi. Mtume ﷺ anaagizwa asidai ukamilifu wala asitarajie kiwango cha juu sana cha maadili. Anapaswa kuvumilia mapungufu yao na udhaifu wao. Lakini hayo yote yanahusu mambo ya kibinafsi, si masuala ya imani au wajibu wa kidini. Hakuna kuvumilia kwa mambo ya msingi ya imani au sheria ya Kiislamu. Uvumilivu unaweza kutumika katika biashara na mahusiano binafsi. Uvumilivu wa namna hii ndio mwenendo unaostahili kuonyeshwa na wenye nguvu kwa watu dhaifu. Mtume wa Mwenyezi Mungu ﷺ ni mwongozaji na mwalimu. Kwa hiyo, uvumilivu na msamaha ni sifa zinazomfaa yeye. Kwa kweli, hizi zilikuwa sifa mahsusi za Mtume Muhammad ﷺ. Hakuwahi kuonyesha hasira kwa mambo ya kibinafsi. Lakini ikiwa jambo linalohusu imani lilimkasirisha, basi hasira yake iliogopwa na wote. Wote wanaolingania dini ya Mwenyezi Mungu wanapaswa kufuata mwenendo wa Mtume ﷺ. Mlinganiaji wa ujumbe wa Mungu, ambaye kwa lazima hushughulika na binadamu, lazima awe mpole na mwepesi, lakini bila kuwa mzembe.

The first directive given in this passage is to make allowances for the weaknesses of human beings and accept what is decent and easy from them. The Prophet is instructed not to require perfection or expect a very high standard of morality. He should overlook their shortfalls and weaknesses. But all that applies in personal matters, not in questions of faith or religious duties. There can be no overlooking of the essentials of faith or Islamic law. Forbearance can apply in business and personal dealings. Such forbearance is the appropriate attitude to be shown by those who are strong towards people who are weak. God’s Messenger (peace be upon him) is a guide and a teacher. Hence, forbearance and forgiveness are appropriate qualities for him. Indeed, these were distinctive qualities of the Prophet Muhammad. He never showed anger over personal matters. But if something related to the faith made him angry, then his anger was feared by all. All advocates of the divine faith are required to follow the Prophet’s suit. An advocate of the divine message, who inevitably deals with human beings, must be kind and easy, but without being negligent.

Basi, wacha Mungu hukumbuka Mungu kila wanapopatwa na wazo baya linaloweza kuwajaribu kuwaondoa kwenye njia iliyo sawa. Lakini hili limetolewa kama jambo la pembeni linalokatiza kati ya amri ya Mungu kwa Mtume ﷺ ya kujiepusha na watu wajinga, na maelezo ya nani na nini kinachowasukuma watu hao kuchukua ujinga ambao huamua tabia zao zote. Baada ya kufafanua mwenendo wa wacha Mungu, sura inarudi kufafanua kinachowasukuma wajinga: "Ndugu zao [waovu] wanawavuta katika upotovu kwa juhudi zisizokoma."

The God-fearing, then, remind themselves of God whenever they experience an evil thought that may tempt them away from the right path. But this is given as a side issue that intervenes between the divine order to the Prophet to turn away from ignorant people and an explanation of who and what motivates them to adopt ignorance which determines all their behaviour. When the attitude of the Godfearing has been explained, the sūrah goes back to explaining the motivation of the ignorant: “Their [evil] brethren try to draw them into error with unceasing determination.

Unapowaletea ishara, husema: “Kwa nini hukuitafuta?” Sema: “Mimi ninafuata tu yale yanayofunuliwa kwangu na Mola wangu Mlezi. Hii ni dira ya wazi kutoka kwa Mola wenu Mlezi, na mwongozo na rehema kwa watu wanaoamini.”" (Aya 202-203)

When you do not bring them a sign, they say: `Why do you not seek to have one?’ Say: ‘I only follow what is revealed to me by my Lord: this [revelation] is a means of clear insight from your Lord, and a guidance and grace for people who will believe.’” (Verses 202-203)

Ndugu zao wanaojaribu kuwazamisha zaidi katika upotovu ni mashetani miongoni mwa majini. Huenda pia wakawa mashetani wa kibinadamu. Mashetani hawa hawachoki kuwasukuma zaidi katika upotovu. Kwa hiyo wanaendelea kutenda kwa upumbavu, bila kujua wanakoongozwa.

Their brethren who try to sink them deeper into error are the satans from among the jinn. They may well be the satans of human beings as well. These satans never tire of driving them deeper into error. Hence they continue to act in folly, unaware of where they are being led.

Wakanushaji walikuwa wakisisitiza sana kudai miujiza kutoka kwa Mjumbe wa Mungu ﷺ. Sura hii inanukuu baadhi ya kauli zao zinazoonyesha ujinga wao kuhusu asili ya ujumbe wa Mungu na nafasi ya Mjumbe wake:

The unbelievers were very persistent in demanding miracles from God’s Messenger (peace be upon him). The sūrah quotes here some of their statements that betray their ignorance of the nature of God’s message and the role of His Messenger:

“Unapowaletea ishara, husema: ‘Kwa nini huitafuti?’” (Aya ya 203) Wanamwambia Nabii ﷺ amwombe Mwenyezi Mungu awaletee muujiza, au hata wanamwambia yeye mwenyewe afanye muujiza. Kwao, yeye anapaswa kuweza kufanya hivyo, kwa kuwa anadai kuwa Nabii. Hili linaonyesha kwamba hawaelewi nafasi ya Nabii ﷺ. Hakika hawawezi kuthamini unyenyekevu wake kwa Mola wake, wala kwamba anachukua tu kile ambacho Mungu amempa. Hapendekezi njia wala hatua kwa Mola wake, wala hanzishi mambo kwa hiari yake mwenyewe. Mungu anamwamuru amweleze hili: “Sema: ‘Mimi nafuata tu kile kinachofunuliwa kwangu na Mola wangu.’” (Aya ya 203) Mimi si mtu wa kumpendekezea Yeye au kubuni mambo. Ninacho tu kile kinachofunuliwa kwangu, na ninafanya tu kile ninachoamriwa. Kwa upande wao, hawakuweza kufikiria isipokuwa wale waongo waliojidai kuwa manabii katika kila zama za ujinga. Hivyo ndivyo madai yao yalivyotokana.

Ukweli ni kwamba Qur'ani ina mbinu ya ajabu ya kuwasilisha ukweli wa uwepo kwa maumbile ya binadamu. Inaizungumzia maumbile hayo kwa ujumla, lakini inagusa kila moja ya vipengele vyake katika kila muktadha. Inapita katika kila mlango wa maumbile ya binadamu, na kushughulikia mawazo yake yote na hisia zake. Mbinu ya Qur'ani pia ni ya ajabu kwa kuwa inagusa masuala makuu ya uwepo, ikifichua baadhi ya vipengele vyake ambavyo vinakubalika kwa urahisi na maumbile ya binadamu na akili ya binadamu. Hizo hujibu hayo na kuunda mtazamo wao wa wazi juu yake. Pia inatosheleza mahitaji ya maumbile ya binadamu, inaachilia uwezo wake na kuiweka kwenye njia iliyo sahihi.

The fact is that the Qur’ān has a remarkable method in presenting the truth of existence to human nature. It appeals to it as a whole, yet it addresses every one of its aspects in every single context. It goes through every opening in human nature, deals with all its thoughts and feelings. The Qur’ānic method is also remarkable as it tackles the main issues of existence, revealing certain aspects of it which are readily acknowledged both by human nature and the human intellect. They respond to these and formulate their clear vision on them. It also answers the needs of human nature, releases its potentials and puts it on the right course.

Hatuwezi kulia kustaajabia mbinu ya kipekee ya Qur'ani, inavyoishika tabia ya kibinadamu kwa mkono na kuipandisha pamoja nayo kwa upole, hatua kwa hatua, lakini kwa nguvu nyingi na uwazi wa maono. Inaipeleka hadi kwenye kimo kitukufu, ikiipa maarifa ya kweli, jibu lililo wazi, uhakika thabiti, uthabiti wa matendo, na ufahamu wa wazi na wa utulivu wa misingi ya kweli za uwepo.

We cannot but marvel at the unique Qur’ānic approach as it takes human nature by the hand and moves up with it gently, step by step, yet with much energy and clarity of vision. It takes it to a sublime height, giving it true knowledge, definite response, firm reassurance, consistency of action and a clear and relaxed awareness of the fundamental truths of existence.

Mbinu ya Qur'ani haina mfano wake, kwa kuwa inagusa maumbile ya mwanadamu kutoka pembe ambazo hakuna jibu lililowahi kudhaniwa kuja kutoka huko. Lakini tunaiona nafsi ya mwanadamu tayari kwa mwitikio wake chanya. Ukweli ni kwamba Yule ambaye ameteremsha Qur'ani ndiye Muumba wa mwanadamu, anayejua viumbe vyake. Yeye yuko karibu zaidi na mwanadamu kuliko mshipa wake wa shingoni.

The Qur’ānic approach is unparalleled as it appeals to human nature from angles where no response could have been imagined to come. Yet we find human nature ready with its positive response. The fact is the One who has revealed the Qur’ān is the Creator of man who knows His creation. He is closer to man than his jugular vein.

Kwa sababu Qur'ani ni ya namna hiyo, waumini wamepewa agizo wazi: "Qur'ani inaposomwa, isikilizeni kwa makini, na nyamazeni mkisikiliza, ili mpate kuneemeshwa na rehema ya Mungu." (Aya ya 204) Aya hii inakuja karibu na mwisho wa sura ambayo inaanza kwa kutaja waziwazi Qur'ani: "Huu ni Kitabu kilichoteremshwa kwako kutoka juu — basi usiwe na shaka nacho — ili uwaonye watu kwa mafundisho yake, na uwasihi waumini." (Aya ya 2)

Because the Qur’ān is such, the believers are given an express directive: “When the Qur’ān is recited, hearken to it, and listen in silence, so that you may be graced with God’s mercy.” (Verse 204) This verse comes towards the end of the sūrah which begins with a clear reference to the Qur’ān: “This is a book that has been bestowed on you from on high — so do not entertain any doubt about it — in order that you may warn people with its message, and admonish the believers.” (Verse 2)

Kuna ripoti mbalimbali zinazoonyesha hali tofauti ambazo amri ya kusikiliza kwa makini na kwa kimya usomaji wa Qur'ani inatumika. Baadhi ya wanazuoni wana maoni kwamba inatumika katika sala ya faradhi wakati imamu anasoma kwa sauti. Hadithi sahihi iliyopokelewa na Imamu Ahmad pamoja na Abu Dawud, al-Tirmidhi, al-Nasa'i na Ibn Majah inataja riwaya ya Abu Hurayrah kwamba siku moja, baada ya kumaliza sala aliyosomea kwa sauti, Mtume ﷺ alisema: "Je, kuna yeyote kati yenu aliyesoma sehemu ya Qur'ani wakati mimi nasoma?" Mwanamume mmoja alisema: "Ndiyo, Ee Mjumbe wa Mungu!" Mtume ﷺ alisema: "Nilikuwa najiuliza kwa nini Qur'ani inavutwa kutoka kwangu." Tangu siku hiyo, watu waliacha kusoma Qur'ani katika sala wakati Mtume ﷺ alipokuwa anasoma kwa sauti. Riwaya nyingine inasema kwamba Abdullah ibn Mas'ud, mwanazuoni mashuhuri miongoni mwa masahaba wa Mtume ﷺ, alikuwa akisali alipowasikia baadhi ya watu katika jamaa wakisoma Qur'ani pamoja na imamu. Alipomaliza, alisema: "Mtaelewa lini? Mtatumia akili lini? Ni lazima mfanye kama Mungu alivyowaamuru: 'Qur'ani inaposomwa, isikilizeni na mnyamaze.'" (Aya ya 204)

There are various reports suggesting different situations when the order applies to listen attentively and in silence to Qur’ānic recitation. Some scholars are of the view that it applies in obligatory prayer when the imām reads aloud. An authentic ĥadīth related by Imām Aĥmad as well as Abū Dāwūd, al-Tirmidhī, al-Nasā’ī and Ibn Mājah mentions a report by Abū Hurayrah that one day, on finishing a prayer in which he recited aloud, the Prophet said: “Has any of you read something of the Qur’ān while I was reading?” A man said: “Yes, Messenger of God!” The Prophet said: “I was wondering why the Qur’ān was being pulled away from me.” From that day, people stopped reading the Qur’ān in prayer when the Prophet was reading aloud. Another report mentions that `Abdullāh ibn Mas`ūd, a leading scholar among the Prophet’s companions, was praying when he heard some people in the congregation reading the Qur’ān with the imām. When he finished, he said: “When will you understand? When will you use your reason? You must do as God has commanded you: “When the Qur’ān is recited, hearken to it and listen in silence.” (Verse 204)

Sura hiyo kisha inatoa agizo la mwisho: "Na mkumbuke Mola wako moyoni mwako kwa unyenyekevu na kwa hofu, bila kutamka kwa sauti ya juu, asubuhi na jioni; wala usiwe miongoni mwa wasahaulifu. Wale walio karibu na Mola wako hawajivuni kumwabudu, nao humtakasa, na Yeye peke yake ndiye wanamsujudia." (Aya 205-206)

The sūrah then gives a final directive: “And bethink yourself of your Lord humbly and with awe, and without raising your voice, in the morning and evening; and do not be negligent. Those who are near to your Lord are never too proud to worship Him. They extol His limitless glory, and before Him alone prostrate themselves.” (Verses 205-206)

Katika tafsiri yake ya Qur'ani, msomi maarufu Ibn Kathīr anasema: "Mwenyezi Mungu anatoa amri ya jumla kwamba tumkumbuke sana mwanzoni na mwishoni mwa kila siku, kama alivyotuamuru tumwabudu katika nyakati hizi mbili, pale aliposema: 'Tukuze sifa za Mola wako Mlezi pamoja na kumtakasa kabla ya kuchomoza jua na kabla ya kuzama kwake.' (50: 39) Hali hii ilikuwepo kabla ya Sala za kila siku kufanywa wajibu wakati wa safari ya usiku ya Mtume ﷺ." Aya hii ilishushwa Makka. Hapa Mwenyezi Mungu anasema tumkumbuke "asubuhi na jioni", na hilo lifanyike kwa unyenyekevu na kwa heshima, bila kupaza sauti; hii ndiyo njia bora ya kumkumbuka Mwenyezi Mungu, si kumwomba kwa sauti kubwa. Masahaba wa Mtume ﷺ walimwuliza: "Je, Mola wetu yuko karibu hata tumwombe kwa sauti ya chini, au yuko mbali hata tumwite kwa sauti kubwa?" Akijibu, Mwenyezi Mungu alishusha aya ya Qur'ani: "Waja wangu wakikuuliza juu yangu, basi mimi nipo karibu. Nakubali dua ya mwombaji anaponiomba." (2: 186) Al-Bukhārī na Muslim wote wawili wanasimulia katika mkusanyiko wao wa Ṣaḥīḥ kwa mapokezi ya Abū Mūsā al-Ash`arī: "Siku moja katika safari, watu walipaza sauti zao walipokuwa wakiomba. Mtume ﷺ aliwaambia:"

In his commentary on the Qur’ān, the famous scholar, Ibn Kathīr says: “God gives this general order that we should remember Him often at the beginning and end of each day, just as He ordered that we should worship Him at these two times, when He says: “Extol your Lord’s limitless glory and praise before the rising of the sun and before its setting.” (50: 39) This used to be the case before the daily prayers were made obligatory during the Prophet’s night journey.” This present verse was revealed in Makkah. Here God says that we should remember Him “in the morning and evening”, and this should be done humbly, and with awe, without raising our voices; this is the best way to remember God, not to address Him loudly. The Prophet’s companions asked him: “Is our Lord near to be addressed softly, or distant so that we should appeal to Him aloud?” In reply God revealed the Qur’ānic verse: “When My servants ask you about Me, well, I am near. I answer the prayer of the supplicant when he calls to Me.” (2: 186) Both al-Bukhārī and Muslim relate in their Şahīh collections on the authority of Abū Mūsā al-Ash`arī: “Once on a journey, people raised their voices when they made their supplication. The Prophet (peace be upon him) said to them: