Al-Baqarah (Ujumbe wa Milele) 243 - 252 - Katika Kivuli cha Qur'ani

Al-Baqarah (Ujumbe wa Milele) 243 - 252 - Katika Kivuli cha Qur'ani | Quran Course

Tunaweza kuthamini zaidi thamani ya kifungu hiki na uzoefu wa mataifa na jamii za zamani inavyoeleza, tukikumbuka kwamba Qur'ani ndiyo kitabu chenye kuhamasisha cha jamii ya Waislamu, mshauri wake wa dhati na mwongozo wake katika maisha. Ni kwa Qur'ani ambapo Mungu aliunda jamii ya kwanza ya Waislamu, na kuipa jukumu la kutekeleza kanuni ya Kiislamu ya maisha. Baada ya kifo cha Mtume ﷺ, Qur'ani inabaki kuwa mwongozo unaowaandaa vizazi vijavyo vya Waislamu kwa nafasi yao ya kuongoza wanadamu. Hii ndiyo nafasi ambayo Mungu ameahidi jamii ya Waislamu kila inapotimiza ahadi zake za kufuata mwongozo Wake, na kuipa Qur'ani ubora juu ya sheria na mbinu zote zilizotungwa na binadamu.

We can better appreciate the value of this passage and the experience of past nations and communities it relates when we bear in mind that the Qur’ān is the inspiring book of the Muslim community, its sincere counsellor and guide through life. It was with the Qur’ān that God moulded the first Muslim community to which He assigned the task of implementing the Islamic code of living. After the Prophet’s death, the Qur’ān remains the guide which prepares future Muslim generations for their role of leadership of mankind. This is the role God has promised the Muslim community whenever it fulfils its pledges to follow His guidance, giving the Qur’ān supremacy over all man-made laws and methods.

Qur'ani si tu aya nzuri za kusomwa kwa ajili ya kuvutia moyo. Ni katiba kamili inayotoa elimu na mwongozo katika maisha yote. Kwa hiyo, inatoa mifano ya uzoefu wa jamii zilizopita kwa manufaa ya vizazi vipya vya Waislamu. Inasisitiza kwa namna ya pekee uzoefu wa zamani katika kueneza imani, ikionyesha jinsi inavyohusiana na watu katika maisha ya kila siku. Utajiri huo wa uzoefu ulioelezwa katika Qur'ani una thamani kubwa katika kuwaelimisha wale wanaolingania Uislamu.

The Qur’ān is not merely fine verses to be recited for enchantment. It is a comprehensive constitution providing education and guidance through life. Hence, it provides examples of the experience of past communities for the benefit of the new generations of Muslims. It lays special emphasis on past experience in the advocacy of faith, highlighting its interaction with people in practical life. Such wealth of experience portrayed in the Qur’ān is of great value in the enlightenment of the advocates of Islam.

Hii ndiyo sababu Qur’ani imejumuisha simulizi nyingi za kihistoria zenye msukumo mkubwa. Historia ya Wana wa Israeli ndiyo inayotoa simulizi nyingi kati ya hizi, kwa sababu mbalimbali ambazo tulizijadili katika Sura ya 3. Tunaweza kuongeza hapa kwamba kupewa kwa historia ya Kiyahudi nafasi kubwa huenda kunatokana na ujuzi wa awali wa Mungu kwamba vizazi fulani vya Waislamu vitapitia hali zinazofanana na zile walizopitia Waisraeli. Kwa hiyo, Yeye anawaonya juu ya makosa yanayoweza kuwa njiani mwao, kwa kuangazia mafunzo wanayoweza kujifunza kutokana na historia hiyo.

This is the reason why the Qur’ān includes a wealth of highly inspiring historical accounts. The history of the Children of Israel provides the majority of these stories for a variety of reasons which we discussed in Chapter 3. We may add here that the prominence given to the Jewish history is perhaps due to God’s prior knowledge that some Muslim generations will be going through situations similar to those experienced by the Israelites. Therefore, He alerts them to the slips that may lie in their way by highlighting the lessons they could learn from such history.

Vizazi vya Waislamu vinapaswa kuisoma Qur’ani kwa makini sana, wakiichukulia kama mwongozo unaotolewa leo ili kutuonyesha jinsi ya kukabiliana na matatizo yetu ya sasa na kupanga mwelekeo wetu wa baadaye. Simulizi zake za kihistoria hazikutolewa kwa ajili ya utafiti wa kitaaluma usio na maana.

Muslim generations should read the Qur’ān very carefully, treating it as guidance provided today to show us how to deal with our present problems and to chart our future course. Its historical accounts are not provided for inconsequential academic study.

Hatutanufaika na Qur'ani isipokuwa tunaposoma kwa lengo la kutafuta mwongozo kwa maisha yetu ya sasa na ya baadaye, kama vile jamii ya kwanza ya Waislamu ilivyofanya. Tukiikaribia Qur'ani kwa njia hii, hakika tutaona ndani yake kile tunachokitafuta, nasi tutapata kitu cha ajabu zaidi kuliko tunavyoweza kuwazia. Maneno yake, misemo yake na maagizo yake yatakuwa hai, yakitupa mwongozo wote tunaouhitaji. Yataonyesha kile cha kufanya na kile cha kuepuka, tahadhari za kuchukua, nani rafiki yetu na nani adui yetu. Itatupa hotuba ndefu na yenye kina inayogusa kila jambo linaloweza kutokea kwetu. Hivyo, tutaona ndani ya Qur'ani uhai na furaha. Maneno ya Mwenyezi Mungu yatasikika masikioni mwetu: "Enyi mlioamini, itikieni wito wa Mwenyezi Mungu na wa Mtume anapowaiteni kwa lile linalowapa uhai." (8: 24)

We will not benefit by the Qur’ān unless we read it with the aim of seeking guidance for our present and future life, in the same way as the first Muslim community did. When we approach the Qur’ān in this way, we are certain to find in it what we are looking for, and we shall have something far more remarkable than we can imagine. Its words, expressions and instructions will come alive, giving us all the guidance we need. It will point out to us what to do and what to avoid, what precautions to take, who is our friend and who is our enemy. It will give us a long, elaborate discourse touching on everything that may occur to us. Thus, we will find in the Qur’ān both life and enjoyment. God’s words will ring in our ears: “Believers, respond to the call of God and the Messenger when he calls you to that which will give you life.” (8: 24)

Sura hii inatoa maelezo ya matukio mawili katika historia ya mataifa yaliyopita, ili kuongeza mafunzo ya vitendo yanayotolewa kwa jamii ya Waislamu, kama sehemu ya maandalizi yao ya kukabiliana na yale yanayoweza kuwa mbele yao katika safari yao. Tukio la kwanza limeelezwa kwa ufupi lakini kwa kutosha, bila hata kutaja watu waliohusika. Ni kundi kubwa lililojaribu kukimbia kifo, wakiacha majumba yao, lakini bila mafanikio. Mwenyezi Mungu aliwasababishia kufa kisha akawafufua, hivyo kufanya juhudi zao za kukwepa kifo kuwa bure, na kuwapa uhai mpya bila juhudi yoyote kwa upande wao. Qur’ani, inapowaonyesha mfano huu, inawahimiza waumini kupigana vita na kutoa mali kwa ajili ya kuutetea dini ya Mwenyezi Mungu, ambaye ndiye hutoa uhai na mali na pia huzichukua.

The present passage gives an account of two episodes in the history of past nations to add to the practical lessons given to the Muslim community, as part of its preparation to face what may lie ahead on its way. The first is outlined briefly, but adequately, without even mentioning the people involved. They are a large group who tried to flee from death, leaving their homes to no avail. God caused them to die and brought them back to life, rendering their efforts to evade death futile, and giving them a new life without any effort on their part. As it shows them this example, the Qur’ān urges the believers to fight and donate for the cause of God who gives and takes away both life and wealth.

Somo la pili linatokana na tukio katika historia ya Waisraeli baada ya kifo cha Musa. Baada ya kuacha mwongozo wa Mungu, walipoteza ufalme wao, nyumba zao takatifu zilivunjiwa heshima, na walidhalilishwa binafsi mikononi mwa maadui zao. Lakini kisha hisia zao za imani zikaamka tena, nao wakawa na shauku ya kupigana kwa ajili ya kulinda dini ya Mungu. Wakamwomba nabii wao awateulie mfalme ambaye angewaongoza katika vita hivyo.

The second lesson is derived from an episode in the history of the Israelites after the death of Moses. Having abandoned divine guidance, they suffered the loss of their kingdom, violation of their sacred places and personal humiliation at the hands of their enemies. But then their sense of faith reawakened and they were eager to fight for God’s cause. They asked their prophet to appoint for them a king to lead them in such a fight.

Namna Qur'ani inavyoelezea kisa hiki inatia moyo sana na ina umuhimu mkubwa hasa kwa vizazi vyote vya Waislamu, achilia mbali jamii ya kwanza ya Waislamu. Jumla ya yote yaliyotokea katika tukio hili ni kwamba, licha ya udhaifu wote aliouonyesha Bani Israili, uliosababisha kundi moja kuwaacha wenzao kwa kufuatana, ustahimilivu wa kundi dogo la waumini ulileta matokeo makubwa sana kwa jamii nzima. Waliweza kugeuza hali dhidi ya maadui zao, wakajitikisa udhalilifu wa muda mrefu waliofanyiwa na maadui zao ili kupata ushindi na kuanzisha ufalme wa Daudi na Sulemani. Huo ndio ulikuwa mwanzo wa enzi ya dhahabu ya Bani Israili. Yote haya yalitokana na msukumo mpya uliotolewa kwa imani baada ya kusahaulika kwa muda mrefu, na ustahimilivu wa kundi dogo lililokabiliana na jeshi kubwa lililoongozwa na Goliathi.

The way the Qur’ān portrays this episode is highly inspiring and particularly significant for all Muslim generations, let alone the first Muslim community. The total sum of what had taken place on this occasion is that, despite all the weaknesses shown by the Israelites, leading to one group’s desertion after another, the steadfastness of even a small group of believers achieved very great results for the whole community. They were able to turn the tables on their enemies, shaking off their long humiliation by their enemies to achieve victory and establish the kingdom of David and Solomon. That was the beginning of the Israelites’ golden age. All this was the result of the new impetus given to faith after it remained long forgotten, and the steadfastness of a small group facing the large army led by Goliath.

Jambo kuu kadhaa limeangaziwa hapa. La kwanza ni kwamba shauku ya umma inaweza kuwa ya udanganyifu wa hatari. Kwa hiyo, viongozi wanapaswa kuipima kabla ya kuingia vitani vya maamuzi. Kundi la wazee wenye busara na heshima wa Waisraeli walimwomba nabii wao amchague kwa ajili yao mfalme ambaye angeweza kuwaongoza katika mapambano yao kwa ajili ya sababu ya Mungu. Walitaka kupigana na wale maadui waliouharibu ufalme wao na kupora mali yao, ikiwa ni pamoja na kile kilichobaki kutoka kwa manabii wao, Musa na Harun, na nyumba zao. Ili kupima azma yao, nabii wao alipendekeza kwamba, pindi vita vitakapokaribia, huenda wasiweze kulimudu jukumu hilo. Hapa shauku yao ilifikia kiwango chake cha juu, na wakaonyesha mtazamo wao, wakihisi kwamba walikuwa na sababu zote za kupigana: “Kwa nini tusipigane katika njia ya Mungu ilhali tumefukuzwa majumbani mwetu na kutoka kwa watoto wetu?” (Aya 246) Hata hivyo, shauku yao ilidumu kwa muda mfupi: “Lakini vita vilipowalazimu, wakarudi nyuma, isipokuwa wachache miongoni mwao.” (Aya 246)

A number of significant facts are highlighted here. The first is that public enthusiasm can be dangerously deceptive. Therefore, those in the position of leadership must put it to the test before going into a decisive battle. A group of wise and respected elders of the Israelites requested their prophet to choose for them a king who could lead them in their struggle for God’s cause. They wanted to fight those enemies who had ravaged their kingdom and looted their property, including what was left by their prophets, Moses and Aaron, and their household. Trying to gauge their determination, their prophet suggested that, once a battle loomed large, they might not be up to the task. Here their enthusiasm reached its highest point, and they expressed their attitude, feeling that they had every reason to fight: “Why should we not fight for the cause of God when we have been driven out of our homes and our children?” (Verse 246) Nevertheless, their enthusiasm was short lived: “Yet, when fighting was ordained for them, they turned back, save for a few of them.” (Verse 246)

Ingawa Wana wa Israeli walikuwa na desturi ya kuvunja ahadi zao, mwenendo huo unabaki kuwa udhaifu wa kibinadamu unaoonekana mara nyingi katika jamii ambazo nguvu ya imani yao inatiliwa shaka.

Although the Israelites habitually reneged on their promises, such an attitude remains a human weakness often encountered in communities whose strength of faith remains suspect.

Sehemu nyingine ya funzo la hadithi hii ni kwamba pale hamasa ya umma kwa kitendo inapokuwa juu, jaribio la kwanza la uhalisia wake linapaswa kuwa mwishoni. Wengi wa Waisraeli katika kisa hiki waligeuka mara tu walipokubaliwa matakwa yao ya kupigana. Ni wachache tu miongoni mwao walibaki waaminifu kwa ahadi waliyompa nabii wao. Hawa ndio askari waliounda jeshi la Sauli baada ya mabishano marefu kuhusu uchaguzi wake kuwa mfalme na kamanda, na baada ya kuonyeshwa wazi kwamba ulikuwa uchaguzi wa Mwenyezi Mungu. Hata hivyo, wengi wa askari hawa walishindwa jaribio la kwanza ambalo Sauli aliwawekea, alipowaamuru wasinywe maji ya mto ambao walikuwa karibu kuuvuka. Hata hapo, kundi dogo lililobaki halikuvumilia; liliogopeshwa na wingi mkubwa wa jeshi la adui, likatangaza kwamba halikuwa sawa na wapinzani wao. Lakini kundi dogo sana lilibaki mwaminifu kwa Mwenyezi Mungu na kusimama imara. Ni kundi hili dogo lililopindua mizani. Lilipewa ushindi, nalo likastahili mafanikio yake.

Another aspect of the moral of the story is that when public enthusiasm for action is at a high pitch, the first test of its substance should be the final. The great majority of the Israelites in the present case turned away once their expressed desire to fight was accepted. Only a few of them remained true to the promise they gave to their prophet. These were the soldiers that formed Saul’s army after the long arguments about his choice as king and commander, and after they were clearly shown that it was God’s choice. Nevertheless, the majority of these soldiers failed the very first test to which Saul put them, when he ordered them not to drink from the river they were about to cross. Even then, the minority that remained did not persevere; they were overawed by the great numbers of the enemy force and declared that they were no match for their opponents. But a very small group kept faith with God and stood firm. It was this small group that tilted the balance. They were granted victory and were worthy of their achievement.

Kadiri hadithi inavyoendelea, tunathamini umuhimu wa uongozi thabiti unaochochewa na imani. Sifa zote njema za uongozi zinaonekana kwa Sauli: ujuzi wa tabia ya binadamu, kuwajaribu mara kwa mara askari wake ili kupima uaminifu wao, kuwaondoa wale walio dhaifu, na imani isiyo na kikomo katika ahadi ya Mungu kwa wale wanaosimama imara mbele ya magumu.

As the story unfolds, we appreciate the importance of a resolute leadership motivated by faith. All fine leadership qualities are shown by Saul: knowledge of human nature, repeated testing of commitment of his soldiers, getting rid of the weak elements, unlimited trust in God’s promise to those who remain steadfast in the face of adversity.

Zaidi ya hayo, tunaona wazi jinsi waumini wa kweli wanavyokuwa na viwango vyao na thamani zao wenyewe, kwa sababu wanaiangalia hali ya sasa kwa namna inayoihusisha na uhalisia mkubwa zaidi wa mapenzi ya Mungu na uweza Wake. Tofauti kubwa ya idadi kati yao na vikosi vikubwa vya maadui haikupotea kwa kundi dogo la waumini waliodumu pamoja na Sauli hadi mwisho. Tofauti, hata hivyo, ilikuwa kwamba waumini hao pia walitambua kuwa ushindi hutolewa na Mungu. Hivyo, walimgeukia Yeye kwa dua ya dhati: "Mola wetu, tupe subira wakati wa dhiki, thibitisha hatua zetu, na tupe ushindi juu ya makafiri." (Aya ya 250)

Moreover, we clearly see how true believers have their own standards and values, because they look at the present situation in a way that relates it to the greater reality of God’s will and His power. The great disparity with the large enemy forces was not lost on the small group of believers who persevered with Saul to the end. The difference, however, was that those believers also recognized that victory is granted by God. Hence, they turned to Him in a sincere prayer: “Our Lord, grant us patience in adversity, make firm our steps, and grant us victory over the unbelievers.” (Verse 250)

Kwa imani hii isiyoyumbishwa, na kwa ufahamu sahihi kama huo, walistahili ushindi aliowapa Yule ambaye daima ana uwezo wa kutoa ushindi. Sasa tutaangalia kifungu hiki kwa undani zaidi.

With such unshakeable faith, and such a proper understanding, they deserved the victory given by the One who is always able to grant victory. We will now look at the passage in more detail.

Hatuhitaji kuingia katika wingi wa tafsiri kuhusu utambulisho, wakati, au mahali pa watu wanaotajwa katika aya hii. Lau maelezo haya yangekuwa na umuhimu wowote katika kuelewa maadili na ujumbe wa kisa hiki, bila shaka yangetolewa katika simulizi ya Qur'ani.

We need not go into the plethora of interpretations with regard to the identity or the time and place of the people referred to in this verse. Had these details been of any particular importance in understanding the moral and the message of the story, they would most certainly have been given in the Qur’ānic account.

Lengo la aya hii ni kueleza tu kwamba uhai na kifo vimeamuliwa na mapenzi ya Mwenyezi Mungu, na kwamba wanadamu wanapaswa kutekeleza wajibu wao maishani kwa kumtegemea kikamilifu mapenzi ya Mwenyezi Mungu, na kwa kuwa na utulivu kamili kwamba kinachowapata ni sehemu muhimu ya mpangilio wa mambo wa Mwenyezi Mungu.

The aim of this verse is simply to establish that life and death are determined by the will of God, and that human beings should fulfil their obligations in life with complete trust in God’s will and total reassurance that what befalls them is an integral part of God’s order of things.

Hakuna tahadhari yoyote ambayo ingeweza kuzuia kifo au kuzuia mapenzi ya Mungu, wala hofu au kukata tamaa kungeweza kurefusha maisha. Uhai na kifo viko mikononi mwa Mungu pekee. Yeye huvigawa kulingana na sababu anazozijua Yeye peke yake, na neema yake na rehema zake zinaonekana katika vyote viwili. "Hakika Mungu ni Mwenye fadhila nyingi kwa watu, lakini watu wengi hawashukuru." Kuhama kwa wingi namna hii, watu maelfu wakikimbia kwa wakati mmoja, iwe kutokana na shambulio la adui au kuzuka kwa ugonjwa, kungeweza kutokea tu katika hali ya hofu kubwa. Hata hivyo, kukimbia hakungeweza kuwaokoa watu hao wasikutane na kifo chao, kwani "Mungu aliwaambia: 'Kufeni.'" (Aya ya 243)

No precautions could ever prevent death or impede God’s will, nor could fear or despair prolong life. Life and death are entirely in God’s hands. He dispenses them according to reasons known only to Him, and His grace and mercy are evident in both. “Surely, God grants limitless bounty to mankind, but most people are ungrateful.” Such a mass exodus, with thousands of people fleeing at the same time, whether from a hostile attack or the outbreak of disease, could only occur in a state of total panic. Nevertheless, running away could not save those people from meeting their death, for “God said to there; ‘Die.’“ (Verse 243)

Hakuna maelezo yoyote kuhusu namna Mwenyezi Mungu alivyozungumza nao au jinsi walivyokufa, kwa sababu haya hayana umuhimu kwa lengo la hadithi hii, ambalo ni kwamba kuacha kwao makazi yao kwa kukata tamaa hakukubadilisha hatima ambayo Mwenyezi Mungu alikwisha kuipitisha kwa watu hao waliokuwa na hofu kuu. Walihitaji kuvumilia, kuwa na subira na kumtegemea Mwenyezi Mungu kwa moyo wote.

No details are given as to the manner in which God spoke to those or how they met their death, because these bear no relevance to the objective of the story, which is that their despairing desertion of their homes did not change the destiny God had already willed for those panic-stricken people. They needed to persevere, be patient and freely put their trust in God.

Hatupewi maelezo yoyote ya jinsi Mungu alivyowafufua watu hao, wala hatujaelezwa kama hii ni rejeo kwa kizazi cha baadaye cha jamii ile ile ambacho hakikuogopa wala kukata tamaa, na kikakubali kile ambacho Mungu alikichagua kwao. Hakuna faida yoyote katika kubashiri mambo haya; wala hatuwezi kukubali simulizi mbalimbali zisizo na ushahidi zilizomo katika baadhi ya tafsiri. Ujumbe mkuu uliomo hapa ni kwamba Mungu aliwapa watu hao uhai, na juhudi zao wenyewe hazikuweza kuzuia kifo chao. Uhai ni zawadi kutoka kwa Mungu anayowapa binadamu bila juhudi wala sababu yoyote kwa upande wao. Wao, kwa upande mwingine, hawawezi kufanya chochote kuzuia kile ambacho Mungu amekikadiria.

Nor are we given any details of how God brought those people back to life, or on whether this is a reference to a later generation of the same community who did not panic or despair, and who accepted what God had chosen for them. There would be no point in speculating over these matters; nor can we accept the various unsubstantiated accounts of some commentaries. The essential message here is that God gave those people life, and their own efforts could not prevent their death. Life is a gift from God which He bestows on human beings with no effort or reason on their part. They, on the other hand, can do nothing to prevent what God has predestined.

Kadiri sura inavyoendelea, tunaanza kuelewa umuhimu wa kisa hiki na kwa sehemu tunaweza kutambua lengo la Mwenyezi Mungu la kukitaja mapema katika historia ya umma wa Kiislamu. Aya inayofuata inasema: "Pigana kwa ajili ya Mwenyezi Mungu, na jueni kwamba Mwenyezi Mungu husikia kila kitu na anajua kila kitu." (Aya ya 244)

As the sūrah continues, we begin to understand the significance of the story and partly appreciate God’s purpose in citing this episode quite early on in the history of the Muslim nation. The next verse says: “Fight for the cause of God and know that God hears all and knows all.” (Verse 244)

Aya hii inawaambia Waislamu kwa uwazi kabisa kwamba si mapenzi yao kwa maisha wala hofu yao ya kifo vinavyopaswa kuwazuia kupigania sababu ya Mungu. Kifo na uhai vinaamuliwa na Mungu, na wale wanaoamini wanapaswa kupigania sababu Yake na chini ya bendera Yake pekee. Wanapaswa pia kukumbuka kwamba Mungu anajua wanayoyafanya, na yuko tayari kujibu mahitaji yao, kuthamini matendo yao na kuyalipa.

This verse tells the Muslims very clearly that neither their love of life nor their fear of death should stop them from fighting for God’s cause. Death and life are determined by God, and those who believe should fight for His cause and under His banner alone. They should be mindful that God is aware of what they do and is there to respond to their needs and appreciate and reward their actions.

Kupigania sababu ya Mwenyezi Mungu, ambayo ndiyo aina ya juu kabisa ya jihadi, kunahitaji kujitolea na kujitoa mhanga. Katika Qur’ani, jihadi mara nyingi huhusishwa na mchango wa kifedha, hasa katika siku za mwanzo za Uislamu, wakati kupigana kulikuwa ni kwa hiari na wapiganaji walilazimika kugharamia ushiriki wao wenyewe. Kulikuwa na watu wenye bidii na uwezo waliozuiwa kwenda pamoja na jeshi la Waislamu kwa sababu tu ya ukosefu wa njia. Msisitizo wa kujitoa kifedha kwa hiyo ulikuwa wa lazima, kama sūrah inavyosisitiza kwa nguvu: “Ni nani atakayemkopesha Mwenyezi Mungu mkopo mwema, ambao Yeye atamlipa mara nyingi zaidi? Ni Mwenyezi Mungu anayewabana watu katika hali zao na ni Yeye anayetoa kwa wingi; na kwake Yeye mtarejeshwa nyote.” (Aya ya 245)

To fight for the cause of God, which is the ultimate form of jihād, requires devotion and sacrifice. In the Qur’ān, jihād is frequently associated with financial contribution, especially in the early days of Islam when fighting was voluntary and fighters were required to finance their own participation in it. There would be eager and capable ones who were prevented from going out with the Muslim army only by their lack of means. The emphasis on financial sacrifice was, therefore, essential, as the sūrah strongly states: “Who will offer God a generous loan, which He will repay multiplied many times over? It is God who straitens people’s circumstances and it is He who gives abundantly; and to Him you shall all return.” (Verse 245)

Mungu ndiye anayetoa uhai na ndiye anayeuchukua, na mtu anaweza kwenda vitani na akasalimika, ikiwa ndivyo mapenzi ya Mungu. Mali haipotei inapotumika katika njia njema. Ni aina ya mkopo kwa Mungu ambao malipo yake yenye ukarimu yamehakikishwa, katika dunia hii na katika maisha ya Akhera.

God bestows life and takes it away, and one may go to battle and survive, if that is God’s will. Wealth is not lost when spent in a good cause. It is a form of loan to God whose generous repayment is guaranteed, both in this world and in the life to come.

Umaskini na utajiri pia vinatokana na mapenzi ya Mungu, si matokeo ya busara ya mtu katika fedha, wala ya kujiwekea akiba, wala ya kutoa sadaka. "Ni Mungu anayewabana watu riziki zao na ndiye anayewapa kwa wingi; na kwake ndiko mtarudishwa." (Aya ya 245) Watu na mali zao zote siku moja zitarejea kwa Mungu, hivyo kifo na umaskini havina tena tishio lolote. Waumini watasonga mbele na kutoa maisha yao, mali yao na vitu vyao vyote katika njia ya Mungu, ambaye tayari amepanga mwelekeo wao na hatima yao duniani. Wataishi maisha yao kikamilifu, kwa heshima na uhuru, katika utumishi wa Mungu Mwenye Enzi Kuu.

Poverty and wealth are also due to God’s will rather than the outcome of one’s financial acumen or frugality or philanthropy. “It is God who straitens people’s circumstances and it is He who gives abundantly; and to Him you shall all return.” (Verse 245) People and all their possessions shall one day return to God, and so death and poverty no longer pose any threat. Believers shall go ahead and sacrifice their lives, their wealth and all their possessions in the cause of God who has already charted their course and destiny in this world. They shall live their lives to the full, in dignity and freedom, in the service of God Almighty.

Kifungu hiki kifupi ni mfano bora wa nguvu ya lugha na mtindo wa Qur’ani. Mara moja tunajikuta katika tukio la hofu na mkanganyiko, huku maelfu ya watu wakikimbia kila upande ili kuepuka kifo na maangamizi. Ghafla, wanakutana na hatima ile ile wanayojaribu kuikimbia; hakuna hatua wala tahadhari walizochukua zitakazowasaidia. Kisha, tena ghafla na bila maelezo zaidi, wanarudishwa uhai kwa mkono wenye nguvu wa Mungu, ambaye anadhibiti kila kitu na ambaye uwezo wake hauna kifani. Hivyo, tunatambua kwamba uhai na kifo viko mikononi mwa Mungu Mwenyezi, kama vilivyo mali na bahati, jambo linaloendana na mada ya kifungu hicho.

This short passage is a fine example of the power of the Qur’ānic language and style. We are immediately taken into a scene of panic and confusion, with thousands of people fleeing in all directions to avoid death and annihilation. Suddenly, they meet the very fate they are trying to escape; no measures or precautions they have taken will avail them. And, just as suddenly and without further explanation, they are brought back to life by the mighty hand of God, who controls everything and whose power is overwhelming. Thus, we realize that life and death are in the hands of God Almighty, as are wealth and fortune, which complement the theme of the passage.

Sura inaendelea kutaja tukio jingine la hadithi ya Waisraeli baada ya kifo cha Musa, mjumbe wa Mungu kwao: "Je, hukuwaona wazee wa Wana wa Israeli, baada ya wakati wa Musa, walipomwambia mmoja wa manabii wao, 'Tuteulie mfalme, nasi tutapigana kwa ajili ya Mungu.' Akasema, 'Je, huenda mkikataa kupigana ikiwa kupigana kumewekwa juu yenu?' Wakasema, 'Kwa nini tusipigane kwa ajili ya Mungu ilhali tumetolewa katika majumba yetu na watoto wetu?' Lakini kupigana kulipowekwa juu yao, wakarudi nyuma, isipokuwa wachache miongoni mwao. Mungu anawajua kikamilifu madhalimu." (Aya ya 246)

he sūrah goes on to cite another episode of the story of the Israelites after the death of Moses, God’s messenger to them: “Are you not aware of those elders of the Children of Israel, after the time of Moses, when they said to one of their Prophets, Appoint for us a king, and we shall fight for the cause of God.’ He said, ‘Would you, perchance, refuse to fight if fighting is ordained for you?’ They said, ‘Why should we not fight for the cause of God when we have been driven out of our homes and our children?’ Yet, when fighting was ordained for them, they turned back, save for a few of them. God is fully aware of the wrongdoers.” (Verse 246)

Rejeo hili linamhusu kundi la wazee wa Waisraeli ambao walimwomba mmoja wa Manabii wao wengi, ambaye utambulisho wake haujatajwa kwa kuwa si muhimu katika muktadha huu, awateulie mfalme wa kuwaongoza katika vita "kwa ajili ya dini ya Mungu". Simulizi hili linaashiria kipindi cha mwamko wa kidini miongoni mwa Waisraeli, na hamu kubwa ya kushikilia ukweli na kuutetea dhidi ya maadui wasiomcha Mungu.

The reference here is to a group of the Israelite elders who had asked one of their numerous Prophets, whose identity has not been given as it is not essential in this context, to appoint them a king to lead them into battle “for the cause of God”. The narrative suggests a time of religious revival among the Israelites, a .d a strong desire to uphold ‘the truth and defend it against the ungodly enemies.

Azimio humpeleka mpiganaji nusu ya njia kuelekea ushindi. Lazima awe na uhakika kwamba sababu yake ni halali, na kwamba sababu ya adui yake ni batili, na lengo lake la kutetea sababu ya Mungu lazima pia liwe wazi akilini mwake.

Resolve takes a fighter halfway to victory. He must be certain of the legitimacy of his cause, and the falsehood of that of his enemy, and his objective to uphold the cause of God must also be clear in his mind.

Nabii mwenye hekima alihitaji kuhakikishiwa kwamba shauku ya wazee kupigana haikuwa majigambo matupu, na kwamba walikuwa wa dhati katika azma yao na walijitolea kwa mahitaji ya kupigana kwa ajili ya dini ya Mungu. Hakutaka juhudi zake ziwe bure.

The wise prophet needed reassurance that the elders’ enthusiasm for fighting was not mere bravado, and that they were sincere in their resolve and committed to the requirements of fighting for God’s cause. He did not wish his efforts to be in vain.

Je, wangeweza kurudi nyuma au kuogopa mara tu kupigana kungelikuwa wajibu juu yao?

Would they flinch or retreat once fighting had been made obligatory for them?

Wazee walitoa sababu zao wenyewe za kutaka kupigana: "Wakasema, 'Mbona hatupigani katika njia ya Mwenyezi Mungu ilhali tumefukuzwa majumbani mwetu na watoto wetu?'" Nia zao zilikuwa wazi: walikuwa wamedhulumiwa. Vivyo hivyo lengo lao:

The elders gave reasons of their own for wishing to fight: “They said, ‘Why should we not fight for the cause of God when we have been driven out of our homes and our children?’“ Their motives were clear: they had been wronged. So was their objective:

Walitaka kupigana kwa ajili ya dini ya Mungu, na azma yao haikuwa na shaka yoyote.

they wanted to fight for the cause of God, and their determination was not open to question.

Hata hivyo, mara tu ilipofika wakati wao kukabiliana na adui yao, "Lakini pale kupigana kulipowekwa juu yao, walirudi nyuma, isipokuwa wachache miongoni mwao." (Aya ya 246)

Nevertheless, as soon as the time had come for them to face their enemy, “Yet, when fighting was ordained for them, they turned back, save for a few of them.” (Verse 246)

Hapa sura inaonyesha mwelekeo wa baadhi ya Wayahudi wa Bani Israili wa kuvunja makubaliano, kutotimiza ahadi na kumwasi Mungu. Pia inaashiria mwelekeo wao wa kutokuwa na umoja na kusaliti lengo lao. Hili si kwa Wayahudi hao pekee, bali ni kweli kwa jamii na makundi mengine mengi ya binadamu yanayokosa ukomavu wa kitamaduni na mapokeo imara na yenye mwanga. Sifa kama hizi zinapaswa kuzingatiwa na wale wanaopaswa kuziongoza jamii hizi katika nyakati ngumu.

Here the sūrah highlights the propensity of some Israelites to breach agreements, break promises and disobey God. It also points to their tendency to display disunity and to betray their cause. This is not only true of those Israelites, but it is true of many other human communities and groups who lack cultural maturity and a strong and enlightened tradition. Such characteristics need to be taken into account by those who have to lead these communities through difficult times.

Aya hiyo inahitimishwa kwa maoni haya: "Mungu anajua vyema wadhalimu." (Aya ya 246) Maoni haya yanalaani kuacha wajibu, na yanawashutumu kundi kubwa kwa kujisaliti wenyewe, kiongozi wao na sababu yao. Hakuna kundi la watu linaloweza kuwa na uhakika mkubwa kiasi hicho wa uhalali wa sababu yao, na wa msaada wa Mungu kwa kesi yao, kisha likaendelea kuyaacha majukumu yao waziwazi. Watu wenye uhakika wa ukweli wanaouhifadhi, kama Waisraeli hao walivyokuwa, hawangeweza kuyageuzia kisogo majukumu yao. Wakifanya hivyo, bila shaka watapata adhabu iliyowekwa kwa wadhalimu.

The verse concludes with the comment: “God is fully aware of the wrongdoers.” (Verse 246) This comment deplores the dereliction of responsibility and accuses the large group of betraying themselves, their leader and their cause. No group of people could be so certain of the legitimacy of their cause, and of God’s support for their case, and then go on to flagrantly relinquish their obligations. People who are certain of the truth they follow, like those Israelites were, could not just turn away from their responsibilities. If they do, they are certain to have the punishment reserved for wrongdoers.

Sura hii inaashiria tabia nyingine ya kutia wasiwasi kwa Waisraeli, iliyotajwa mara kadhaa katika sura hii. Kundi hilo liliomba mfalme ateuliwe kuwaongoza katika vita, likidai kuwa tayari kupigana kwa ajili ya "njia ya Mwenyezi Mungu". Lakini mara tu alipoteuliwa, walianza kuhoji busara ya uchaguzi wake na uwezo wake wa kuwatawala. Walisema kwamba baadhi yao walifaa zaidi kwa kazi hiyo kwa sababu yeye hakutoka katika familia ya watu mashuhuri, wala hakuwa tajiri wa kutosha kuwa mfalme na kiongozi.

The sūrah points to another disturbing streak in the Israelites’ character, cited a number of times in the sūrah. The group had asked for a king to be appointed to lead them into battle, claiming to be ready to fight for “the cause of God”. But, as soon as he was appointed, they began to question the wisdom of his choice and his eligibility to rule over them. They argued that some of them were better suited for the task because he did not come from a noble background, nor was he wealthy enough to be a king and leader.

Nabii wao aliwaambia, "Mwenyezi Mungu amemteua Sauli (Ṭālūt) awe mfalme wenu." Wakasema, "Atawezaje kuwa na ufalme juu yetu wakati sisi tuna haki zaidi kuliko yeye? Zaidi ya hayo, hajapewa utajiri mwingi." Akasema, "Mwenyezi Mungu amemchagua yeye kuliko ninyi, na amemjaalia elimu nyingi na umbo kubwa la mwili. Mwenyezi Mungu humpa ufalme amtakaye. Yeye ni Mkarimu, Mwenye ujuzi wote."

Here is how the sūrah relates what happened: “Their Prophet said to them, ‘God has appointed Saul [Ţālūt] to be your king.’ They said, ‘How can he have the kingship over us when we are better entitled to it than he is? Besides, he has not been given abundance of wealth.’ He said, ‘God has chosen him in preference to you, and endowed him abundantly with knowledge and physical stature. God grants His dominion to whom He will. He is Munificent, All-Knowing.’“ (Verse 247)

Nabii wao alilazimika kueleza kwamba mfalme alichaguliwa na Mungu, jambo ambalo lingetosha kuwa sababu ya watu wake kukubali uongozi wake, kwa kuwa Mungu ni Mwenye nguvu na Mwenye ukarimu, na hangechagua ila kile kilicho kwa manufaa yao. Zaidi ya hayo, alipewa elimu na nguvu za mwili, jambo lililompa sifa na uwezo mkubwa zaidi wa uongozi.

Their Prophet had to explain that the king was chosen by God, which should have been enough reason for his people to accept him, because God is powerful and generous and would only choose what would be in their best interest. Moreover, he was endowed with knowledge and physical strength, providing him with a greater quality of leadership and ability.

Hii ilipaswa kuwatosha kukubali Sauli kuwa mfalme wao; lakini, inaonekana, hakuna kitu isipokuwa muujiza kingeweza kuwashawishi. "Nabii wao pia aliwaambia, 'Ishara ya ufalme wake ni kwamba sanduku litaletwa kwenu, ndani yake mtakuwa na utulivu wa kutuliza nafsi kutoka kwa Mola wenu, na urithi ulioachwa na Nyumba ya Musa na Nyumba ya Harun. Litachukuliwa na malaika. Hiyo itakuwa ishara kwenu, ikiwa ninyi ni waumini wa kweli.'" (Aya ya 248)

This should have been enough to convince them to accept Saul as king over them; but, it seems, nothing short of a miracle would persuade them. “Their Prophet also said to them, ‘The portent of his kingship is that a casket shall be brought to you, wherein you shall have peace of reassurance from your Lord, and a legacy left behind by the House of Moses and the House of Aaron. It will be borne by angels. That will be a sign for you, if you are true believers.’“ (Verse 248)

Katika zama za baada ya Musa, Waisraeli, wakati wa utawala wa Yoshua, walifukuzwa kutoka Nchi Takatifu, na sehemu kubwa ya urithi wao mtakatifu uliporwa na kuchukuliwa kama nyara. Hii ilijumuisha sanduku ambalo lilisemekana kuwa na masalia mengi ya Musa na Haruni. Muhimu zaidi, lilikuwa na nakala ya zile mbao za sheria alizopewa Musa na Mungu katika Mlima Sinai. Kurudi kwa sanduku hilo, likibebwa na malaika, kungekuwa, kwa mujibu wa Nabii wao, ishara kutoka kwa Mungu na ushahidi wa wazi wa ufalme wa Sauli. Mara watakapoliona wangetulia moyo na, ikiwa wao ni waumini wa kweli, wangemkubali kuwa kiongozi wao.

In the post-Moses era, the Israelites, during the reign of Joshua, were driven out of the Holy Land and most of their sacred heritage was pillaged and looted. This included a casket that was said to contain many relics of Moses and Aaron. More significantly, it also contained a copy of the tablets given by God to Moses on Mount Sinai. The reappearance of that casket, carried by angels, would be, their Prophet said, a sign from God and material proof of Saul’s kingship. Once they saw it they would be reassured and, if they were true believers, would accept him as their leader.

Hadithi hiyo inaonyesha kwamba muujiza ulitokea, na Waisraeli, wakiwa wamepata utulivu kamili, wakaendelea kukabiliana na adui yao.

The narration suggests that the miracle did take place and, completely reassured, the Israelites went on to confront their enemy.

Licha ya ukosefu wa maelezo ya kisimulizi, tunaweza kufahamu kwamba Sauli alikuwa amepanga kikosi chake cha watu waliojitolea na alikuwa ametangulia kupigana vita, na mara tu walipokuwa njiani, alijaribu uaminifu wao. "Na Sauli alipoondoka pamoja na jeshi lake, alisema: 'Mungu atawajaribu sasa kwa mto. Yeyote atakayekunywa kutoka humo hatakuwa wangu, lakini yeyote asiyeonja maji yake, bila shaka atakuwa wangu, isipokuwa yule atakayechota kwa kiganja cha mkono wake.' Wakanywa wote kwa kadiri yao, isipokuwa wachache miongoni mwao." (Aya ya 249)

Despite the lack of narrative details, we can gather that Saul had organized his fighting force of willing men and had gone ahead to do battle, and that as soon as they were on their way, he put their loyalty to the test. “And when Saul set out with his troops, he said, ‘God will now put you to the test by a river. He who drinks from it will not belong to me, but he who does not taste its water will indeed belong to me, except him who takes a scoop with his hand.’ They all drank [their fill] of it, except for a few of them.” (Verse 249)

Sifa za uongozi za Sauli sasa zinaanza kujulikana. Alikuwa akiongoza jeshi la taifa lililoshindwa, taifa ambalo katika historia yake lilikuwa limepata kushindwa mara nyingi, na alikuwa karibu kukutana na adui mwenye nguvu. Kwa hiyo alilazimika kujaribu nia ya askari wake. Alihitaji kuwa na uhakika wa uwezo wao wa kushinda tamaa zao, na wa kustahimili shida na upungufu. Zaidi ya yote, alilazimika kujaribu uaminifu wao na utii wao, pamoja na uwezo wao wa kubeba majukumu. Aliwajaribu kwenye mto, baada ya kuthibitisha kwamba walikuwa wakisikia kiu kali, ili kujua ni nani angemtii na ni nani asingemtii.

The leadership qualities of Saul are now coming to light. He was leading an army of a vanquished nation who had experienced defeat many times in its history, and was about to meet a formidable enemy, and had therefore to test the will of his troops. He had to be sure of their ability to overcome their desires and endure hardship and deprivation. Above all, he had to test their loyalty and obedience, and their ability to shoulder responsibility. He put them to the test at the river, having established that they were getting very thirsty, to find out who would obey him and who would not.

"Wote wakanywa kutoka humo, isipokuwa wachache miongoni mwao." (Aya ya 249) Aliwaruhusu kuchota mkono mmoja tu ili kuzima kiu yao, lakini wengi wao walinywa hadi kushiba na wakaachwa nyuma kwa sababu walikuwa wameshindwa mtihani. Ilikuwa bora kwa kikosi kilichobaki cha vita, kwani wanyonge wangekuwa mzigo uwanjani wa mapambano. Ubora wa kijeshi haupimwi kwa ukubwa wala idadi, bali hupimwa kwa nia, nguvu ya maadili na imani ya askari.

“They all drank [their fill] of it, except for a few of them.” (Verse 249) He allowed them a single scoop with the hand to quench their thirst, but most of them drank their fill and were left behind because they had failed the test. It was better for the rest of the fighting force as weaklings would have been a liability on the battlefield. Military prowess is not determined by size or numbers, but is measured by the will and moral strength and faith of the troops.

Mfano huu unaonyesha kwamba nia njema peke yake haitoshi, isipokuwa ikijaribiwa kivitendo. Pia unaonyesha nguvu ya kiongozi ambaye hayumbishwi na kuanguka kwa wengi wa wanajeshi wake katika kikwazo cha kwanza, bali anasonga mbele pamoja na waliobaki.

This example shows that good intentions, by themselves, are not sufficient unless they are tested in practice. It also demonstrates the strength of a leader who is not swayed by the fall of most of his troops at the first hurdle, but who forges ahead with the rest of them.

Majeshi ya Sauli yalikuwa yakikabiliwa na majaribu zaidi ya uaminifu na nguvu: "Alipovuka mto yeye pamoja na wale waliokuwa wamemwamini, walisema: 'Hatuna nguvu leo za kusimama mbele ya Jaluti na majeshi yake.'" (Aya ya 249)

Saul’s forces were to encounter more trials of loyalty and strength: “When he and those who kept faith with him crossed the river, they said, ‘No strength have we today to stand up to Goliath and his forces.’“ (Verse 249)

Idadi yao ilikuwa imepungua, nao walifahamu kwamba walizidiwa idadi na majeshi ya Goliathi. Hakika, walikuwa na faida ya imani katika sababu yao na kumtegemea kiongozi wao, lakini uhalisia mchungu wa hali hiyo uliwaambia kwamba wao ndio upande dhaifu, na kwamba imani yao ingewekwa katika mtihani. Je, nguvu hiyo isiyoonekana ya imani ingeshinda? Imani yao kwa Mungu ilikuwa na nguvu kiasi gani, na je, wangeweza kuitumia nguvu hiyo kwa manufaa yao na kushinda?

Their numbers had dwindled, and they were aware that they were outnumbered by Goliath’s forces. Certainly, they had the advantage of faith in their cause and trust in their leader, but the harsh reality of the situation told them they were the weaker side, and that their faith would be put to the test. Would that invisible force of faith triumph? How strong was their faith in God, and would they be able to harness that force in their favour and prevail?

Wakati huo wa uamuzi, kundi dogo la waumini wa kweli lilisimama kutangaza imani yao: "Lakini wale ambao walikuwa na yakini kwamba watakutana na Mola wao walisema, 'Mara ngapi kundi dogo limeshinda kundi kubwa kwa idhini ya Mungu. Mungu yuko pamoja na wanaosubiri kwa subira katika shida.'" (Aya ya 249)

At that decisive moment, a small group of true believers stood up to express their faith: “But those of them who were certain that they would meet their Lord said, ‘How often has a small host triumphed over a large host by God’s grace. God is with those who remain patient in adversity.’“ (Verse 249)

Kwa akili ya muumini, hivyo ndivyo inavyopaswa kuwa: waumini daima huwa wachache kwa idadi kuliko maadui zao, kwa sababu wanahitaji kutoa dhabihu zaidi na kufanya kazi kwa bidii zaidi ili kupata neema na radhi za Mwenyezi Mungu. Lakini wao hushinda kwa sababu wanapata nguvu zao kutoka kwa Mwenyezi Mungu Mtukufu na imani yao kwake. Waumini wanatambua kwamba ushindi wao unatokana na Mwenyezi Mungu kama malipo ya subira yao na uvumilivu wao.

To the believer’s mind, that is the way it should be: believers are always numerically less than their enemies, because they need to sacrifice more and work harder to earn God’s grace and pleasure. But they triumph because they draw their strength from God Almighty and their faith in Him. The believers are aware that their victory comes from God as a reward for their patience and perseverance.

Sura hii inaendelea kuthibitisha kwamba, licha ya hasara yao ya kimali, kundi dogo, lenye kujitolea na la waumini waaminifu lilishinda na kuwashinda maadui zao wenye nguvu.

The sūrah goes on to confirm that, despite their material disadvantage, the small, devoted, faithful band of believers prevailed and overran their formidable enemy:

Walipokutana uso kwa uso na Jaluti na jeshi lake, walisema: "Mola wetu Mlezi, tupe subira katika dhiki, thibitisha miguu yetu, na tupe ushindi dhidi ya makafiri." Wakawashinda kwa idhini ya Mungu. Daudi akamuua Jaluti, na Mungu akampa ufalme na hekima, na akamfundisha alichokitaka.

“And when they came face to face with Goliath and his troops, they prayed, ‘Our Lord, grant us patience in adversity, make firm our steps, and grant us victory over the unbelievers.’ They routed them, by God’s will. David slew Goliath, and God bestowed on him the kingdom and wisdom, and taught him whatever He willed.” (Verses 250-251)

Sala zao ni za dhati sana na zenye huzuni. Maneno ya Kiarabu yanaonyesha subira kama mvua isiyokoma inayomwagwa juu ya waumini na Mwenyezi Mungu Mtukufu, ikijaza nyoyo zao faraja na utulivu na kuwapa nguvu na ari ya kukabiliana na adui yao aliye na nguvu zaidi. Wanamwomba awape nguvu ya kusimama imara na kushinda adui yao. Ilikuwa wazi kuwa ulikuwa ni mapambano kati ya haki na batili ambamo kuingilia kati kwa Mungu kulikuwa ni lazima ili kuhakikisha ushindi wa maamuzi kwa washirika Wake.

Their prayers are deeply sincere and poignant. The Arabic words depict patience as an endless shower poured down upon the believers by God Almighty, filling their hearts with reassurance and tranquillity and providing them with the power and energy to face their superior enemy. They plead for strength to stand firm and to triumph over their adversary. It was clearly a confrontation between truth and falsehood in which God’s intervention was indispensable to ensure a decisive victory for His allies.

Ikawa hivyo: "Waliwashinda, kwa idhini ya Mwenyezi Mungu." Msisitizo hapa uko kwenye "idhini ya Mwenyezi Mungu" ili kuwafariji waumini, na kuthibitisha kwamba yanayotokea katika ulimwengu huu yamepangwa na kudhibitiwa na idhini hiyo. Waumini ni njia tu ambazo kwazo idhini ya Mwenyezi Mungu hutimia. Wao ni waja Wake, wenye nguvu ndogo za kujitegemea, waliochaguliwa kutekeleza nafasi fulani iliyokwishapangwa katika mpango mzima wa kiungu wa ulimwengu.

And so it was: “They routed them, by God’s will.” The emphasis here is on “God’s will” in order to reassure the believers, and to establish that what goes on in this world is determined and controlled by this will. Believers are only the means by which God’s will comes to pass. They are His servants, with little power of their own, chosen to perform a certain predestined role in the universal divine scheme.

Waumini wanapewa hadhi hii ya kipekee kwa neema ya Mwenyezi Mungu na kutokana na uaminifu wao, azma yao ya kumtumikia Mwenyezi Mungu, na kujitolea kwao kwa dhati kwake bila kinyongo.

Believers are granted this privileged status through the grace of God and as a result of their sincerity, their determination to serve God and their unstinted devotion to Him.

“Daudi alimuua Jaluti, na Mwenyezi Mungu akampa ufalme na hekima, akamfundisha yale aliyoyapenda.” (Aya ya 251) Wakati wa matukio haya, Daudi alikuwa kijana mdogo, na Jaluti alikuwa mfalme mwenye nguvu na kamanda mwenye kutisha. Lakini Mwenyezi Mungu alitaka kuwaonyesha Waisraeli kwamba wasihukumu mambo kwa mwonekano wa juu tu, bali wayatazame kwa undani zaidi uhalisia wa mambo. Sehemu yao ya mkataba ilikuwa kutekeleza agano lao na Mwenyezi Mungu na kujiandaa kwa vita, na mengine yote wamwachie Mwenyezi Mungu, ambaye anajua kiini cha vitu vyote na jinsi vinavyotokea. Matokeo yangeamuliwa na Mwenyezi Mungu, kulingana na mapenzi yake na hekima yake. Ilikuwa mapenzi ya Mwenyezi Mungu kwamba kijana kama Daudi amuue mtu mkubwa mwenye nguvu kama Jaluti, kama ushahidi kwamba nguvu za mwili peke yake si jambo la kuamua. Lengo jingine la kiungu, lisilodhihirika wakati ule, ni kwamba Daudi alikusudiwa kurithi ufalme wa Sauli, na kwamba Daudi angefuatwa na mwanawe Sulemani, aliyetawala katika kile kilichokuja kuwa zama za dhahabu katika historia yote ya Waisraeli, kipindi cha mwamko mkubwa wa kidini uliofuata kurudi kwao kutoka jangwani.

“David slew Goliath, and God bestowed on him the kingdom and wisdom, and taught him whatever He willed.” (Verse 251) At the time of these events, David was a young man and Goliath a powerful king and a fearful commander, but God wished to demonstrate to the Israelites that they should not judge matters at face value, and should look deeper into the reality of things. Their side of the bargain was to keep their pact with God and prepare themselves for battle, leaving the rest to God who knows the essence of all things and how they come about. The outcome would be decided by God, in accordance with His will and wisdom. It was God’s will that a youth such as David should slay a powerful giant-of-a-man such as Goliath as proof that physical power by itself is not the decisive factor. The other divine objective, not obvious at the time, was that David was destined to inherit the kingdom of Saul, and that David would be succeeded by his son, Solomon, who reigned over what became the golden era in the whole history of the Israelites, a period of great religious revival which came after their return from the wilderness.

Daudi alikuwa mfalme na Nabii, aliyebobea katika ufundi wa kutengeneza zana za chuma na silaha za vita, kama Qur'ani inavyotuambia mahali pengine (21: 80). Lengo la kusimulia kisa hiki linafunuliwa katika sentensi ya mwisho ya aya: "Lau si kwamba Mwenyezi Mungu huwazuia watu wa kundi moja kwa kundi jingine, ardhi ingeharibika kabisa. Mwenyezi Mungu ni Mwenye fadhila zisizo na kikomo kwa viumbe vyote." (Aya ya 251)

David was a king and a Prophet, who excelled in the craft of making iron tools and implements of war, as the Qur’ān tells us elsewhere (21: 80). The purpose behind relating this story is revealed in the closing sentence of the verse: “Had it not been for the fact that God repels one group of people by another, the earth would have been utterly corrupted. God is limitless in His bounty to all the worlds.” (Verse 251)

Taarifa hii yenye nguvu inatupeleka zaidi ya simulizi finyu pamoja na watu na matukio yake, na kufichua hekima ya kimungu ya msingi iliyo nyuma ya mzozo wa kudumu, mapambano ya madaraka na vita miongoni mwa wingi wa wanadamu katika msukosuko wa maisha. Inaonyesha mivutano isiyokoma, pamoja na roho ya ushindani na upinzani inayowasukuma binadamu kufikia malengo na madhumuni yao mbalimbali duniani, kulingana na mpango wa jumla wa kimungu chini ya mkono wa hekima wa Mungu, ambao unawaongoza wote kuelekea maendeleo na viwango vya juu zaidi vya maisha.

This powerful statement takes us beyond the limited narrative and its personalities and events to reveal the fundamental divine wisdom underlying the constant contention, power struggles and battles among the multitudes of mankind in the tumult of life. It depicts the incessant strife and the spirit of competition and rivalry that drive human beings to their various ends and objectives in this world, according to the overall divine scheme under God’s wise hand which leads them all towards progress and higher standards of life.

Kama isingekuwa roho hii ya kujitahidi na kushindana, maisha yangekuwa ya kuchosha na yasiyo na ladha.

Were it not for this spirit of struggle and competition, life would be dull and stale.

Mgongano wa maslahi na utofauti wa malengo ambayo watu wanayatafuta duniani ni njia ambazo kipaji na nguvu za binadamu hufunguliwa na kuingizwa katika matendo, ili kuhuisha na kufufua uzoefu wa binadamu kwa manufaa ya wanadamu wote. Mwendo huu wa nguvu huzaa nguvu halisi ya wema wa kibinadamu, huleta ukweli mbele, huimarisha hisia ya mwanadamu ya haki na batili, na huweka imara haki duniani. Huwawezesha waumini wa kweli na wakweli kutambua nafasi yao tukufu maishani. Huwapa nia na nguvu ya kuvumilia na kutekeleza nafasi hiyo kwa utii kamili wa amri ya Mwenyezi Mungu na kwa kutafuta bila kuchoka radhi zake na baraka zake.

The conflict of interests and the variety of objectives that people seek in this world are the means by which human talent and energy are released and brought into play to reinvigorate and revitalize the human experience for the good of mankind. This dynamic movement produces the true human force of goodness, brings truth to the fore, enhances man’s sense of right and wrong, and firmly establishes justice on earth. It enables true and sincere believers to identify their noble role in life. It provides them with the will and strength to persevere and fulfil that role in total obedience to God’s order and tireless pursuit of His pleasure and blessings.

Kisha Mungu anaingilia kati upande wa waumini ili ukweli wanaousimamia ushinde. Mzozo wa kibinadamu unageuka kuwa mapambano chanya na yenye kujenga kwa manufaa ya wanadamu na maisha bora katika dunia hii. Ukweli kwamba kundi dogo la waumini wamemtegemea Mungu, na wamejitolea kutimiza mapenzi Yake ya mwisho kwa kulinda uhai, kuanzisha ukweli na kuutetea, unawawezesha hatimaye kushinda na kupata ushindi.

God then intervenes on the side of the believers so that the truth they are upholding will prevail. Human conflict becomes a positive and constructive struggle for the good of mankind and a better life in this world. The fact that the smaller group of believers have placed their trust in God, and are devoted to fulfilling His ultimate will in protecting life and establishing the truth and defending it, enables them to eventually triumph and prevail.

Sura hiyo inakamilishwa kwa aya ya mwisho: "Hizi ni aya za Mwenyezi Mungu. Tunakusomea kwa haki kabisa, kwa kuwa wewe bila shaka ni miongoni mwa Mitume Wetu." (Aya ya 252)

The passage is rounded off with a final verse: “These are the revelations of God. We recite them to you in all truth, for you are indeed one of Our messengers.” (Verse 252)

Mafunuo haya tukufu yanatoka moja kwa moja kwa Mungu, jambo lenye heshima kubwa linalostahili ufahamu na tafakari ya mwanadamu. Yanaeleza ukweli na kuweka kanuni kamili ya maisha ya binadamu, isiyo na mfano wala ulinganifu na kanuni au mfumo mwingine wowote. Juhudi zozote za kuchukua nafasi ya kanuni ya Mungu, au kutangaza kwamba imepitwa na wakati, ni za uongo na hazina matunda; Mungu peke yake ndiye anayepaswa kutumikiwa na kutiiwa.

These noble revelations emanate directly from God, itself an august fact that deserves man’s understanding and reflection. They convey the truth and outline a complete code for human life, unrivalled and unmatched by any other code or system. Any attempts to substitute God’s code, or declare it obsolete, are bogus and futile; God alone should be served and obeyed.

Ukweli kwamba Muhammad ni Mtume aliyechaguliwa na Mwenyezi Mungu Mtukufu unamstahilisha kupokea ufunuo wa Mungu na kujifunza kutokana na uzoefu wa vizazi vilivyotangulia, na unamwandaa vya kutosha kuufikisha ufunuo huo kwa wanadamu wengine ﷺ.

The fact that Muĥammad is a Messenger chosen by God Almighty qualifies him to receive God’s revelations and to learn from the experiences of previous generations, and adequately equips him to convey those revelations to the rest of mankind.

Al-Baqarah (Ujumbe wa Milele) 243 - 252

Kukimbia Kifo

Ulipaji wa Mkopo Ulioongezeka

Mtihani wa Imani ya Kweli

Kudumisha Imani kwa Mungu

Aina Tofauti za Neema za Mungu