Ufunguzi huu unaonyesha wazi mada kuu za sura hii, yaani kuteremshwa kwa Qur’ani na Mwenyezi Mungu, kuelekezwa kwa ujumbe wake kwa wanadamu wote, Mungu kuwa Mmoja pekee asiye na mshirika wala mtoto, na utawala wake juu ya ulimwengu wote ambao yeye, kwa hekima yake, anauendesha. Lakini licha ya haya yote, wasioamini wanaendelea kumshirikisha Mungu, na waongo wanaendelea katika uongo wao. Aidha, kunatolewa hoja zisizo na msingi na kauli za kiburi.

This opening gives a clear indication of the main themes of the sūrah, namely the revelation of the Qur’ān by God, the addressing of its message to all mankind, God’s absolute oneness that admits no partner or offspring, and His sovereignty over the whole universe which He, in His wisdom, controls. Yet despite all this, the unbelievers continue to associate partners with Him and the fabricators persevere in their falsehood. Moreover, baseless arguments and arrogant statements are made.

“Amebarikiwa ni Yeye ambaye kutoka juu alimteremshia mja wake Furqan (kipambanuzi), ili awe onyo kwa walimwengu wote.” (Aya ya 1) Neno la Kiarabu tabārak, linalotafsiriwa hapa kama ‘amebarikiwa’, linatokana na mzizi wa neno barakah, lenye maana ya baraka, lakini linaongeza kipengele cha kuongezeka na kukua, hivyo kuashiria ongezeko endelevu la sifa na baraka za Mungu. Mungu hajatajwa kwa jina katika aya hii. Badala yake, nomino ya uhusiano inatumika, “Yeye ambaye kutoka juu alimteremshia…”

“Blessed is He who from on high bestowed upon His servant the standard to discern the true from the false, so that it might be a warning to all the worlds.” (Verse 1) The Arabic word, tabārak, translated here as ‘blessed’ is a derivative of the root word, barakah, denoting blessing but adds a further dimension of increase and growth so as to signify the continuous increase of praise and God’s blessings. God is not mentioned in the verse by name. Rather, a relative noun is used, “He who from on high bestowed...

"Kiwango cha kawaida." Hii ni muhimu katika kuonyesha kitendo chake cha kutuma ujumbe kwa wanadamu, kwa kuwa hoja kuu ya sura hii ni ukweli wa ufunuo wa Qur'ani na ujumbe wake.

the standard.” This is useful in highlighting His action of sending a message to mankind, because the essential argument of the sūrah is the truth of the revelation of the Qur’ān and its message.

Qur’ān inatajwa hapa kwa jina ‘al-Furqān’, ambalo pia ni jina la sura. Jina hilo linaashiria utofauti na utengano kati ya haki na batili, kati ya mwongozo wa Mungu na imani potofu. Zaidi ya hayo, Qur’ān inafanya utofauti wazi kati ya njia mbili tofauti za maisha na vipindi viwili tofauti vya maisha ya mwanadamu. Inaeleza njia wazi ya maisha kama inavyofikiriwa katika dhamiri ya binadamu na kama inavyotekelezwa kivitendo. Njia hii ni tofauti na chochote ambacho binadamu amewahi kukijua. Inaanzisha zama mpya kwa binadamu, tofauti na chochote ambacho amewahi kushuhudia. Kwa hivyo ni kipimo kwa maana pana hii, kinachotenganisha hatua ya utoto wa binadamu ambayo imeisha hivi punde na hatua ya ukomavu inayokaribia kuanza. Zama za miujiza ya kimwili zimeisha, na zama za miujiza ya kiakili zinaanza. Aidha, ujumbe wa kieneo na wa muda unakoma kwa kuteremshwa kwa Qur’ān, ujumbe wa mwisho na wa ulimwengu wote wa Mungu kwa wanadamu wote: “ili iwe ni onyo kwa walimwengu wote.” (Aya ya 1)

Baada ya kuonyesha jinsi wanavyozusha tuhuma kama hizo dhidi ya Mungu, ambaye utukufu wake hauna mipaka, sura inageukia madai yao ya kiburi dhidi ya Mjumbe wa Mungu, na kuyajibu kwa namna inayoonyesha jinsi yalivyo ya uongo na ya kipuuzi.

Having shown how they fabricate such allegations against God, who is limitless in His glory, the sūrah refers to their impudent claims against God’s Messenger, replying to them in a way that shows how false and absurd it all is.

Wasiokuamini husema: "Hii [Qur'ani] si kitu kingine ila ni uwongo aliouzua kwa msaada wa watu wengine." Kwa kweli, ni wao ndio waliotenda dhuluma na uwongo. Nao husema: "Ni hadithi za zama za kale ambazo ameagiza ziandikwe, ili zisomwe kwake asubuhi na jioni." Sema: "Hii [Qur'ani] imeteremshwa kutoka juu na Yeye anayejua siri za mbingu na ardhi. Hakika Yeye ni Mwingi wa maghfira, Mwenye rehema."

The unbelievers say: ‘This [Qur’ān] is nothing but a lie which he has devised with the help of other people.’ In truth, it is they who have perpetrated an inequity and a falsehood. And they say: Fables of ancient times which he has caused to be written down, so that they might be read out to him morning and evening.’ Say: ‘This [Qur’ān] is bestowed from on high by Him who knows the secrets of the heavens and the earth. He is indeed Much-Forgiving, Merciful.’ (Verses 4-6)

Ilikuwa ni uongo mkubwa wa wazi ambao makafiri wa Quraysh walisema, wakati walijua kwa ndani kabisa kwamba haukuwa na msingi wowote. Wazee wao, waliowaagiza kueneza uongo huo, walijua vizuri kwamba Qur’ān ambayo Muhammad ﷺ alikuwa akiisoma haikuweza kuandikwa na binadamu. Walijua hili kwa sababu ya kuthamini kwao ushairi mzuri. Zaidi ya hayo, hawakuweza kujizuia kuathiriwa na Qur’ān. Vilevile, walimjua Muhammad ﷺ muda mrefu kabla ya utume wake, na walifahamu kwamba alikuwa mfano bora wa uaminifu: hakuwahi kusema uongo, hakuvunja ahadi, wala kukiuka amana. Basi, angewezaje kubuni uongo dhidi ya Mungu, akimnasibishia Yeye maneno ambayo hakuyasema?

It was a most blatant lie that the unbelievers of the Quraysh said when they knew deep at heart that it had absolutely no basis. Their elders who instructed them to circulate these lies were fully aware that the Qur’ān which Muhammad recited could not have been authored by a human being. They actually knew this given their appreciation of fine poetry. Furthermore, they could not stop themselves from being influenced by the Qur’ān. Moreover, they knew Muhammad long before his prophethood, and they were aware that he was exemplary in his honesty: he never told a lie, broke a promise, or breached a trust. How could he, then, invent a lie against God, attributing to Him words which He did not say?

Lakini walikuwa wakaidi, wakisukumwa na hofu ya kupoteza hadhi yao ya kijamii, ambayo ilitegemea nafasi yao ya kidini. Kwa hiyo, walitumia mbinu kama hizo, wakitoa tuhuma za uongo ambazo zingeweza kukubaliwa na watu wa kawaida ambao huenda hawakuwa na kipaji sawa cha kifasihi.

Kutoka upande mmoja, wazo lote hili linaonekana kutowezekana. Lakini likitazamwa kutoka upande mwingine, linaonekana kuwa la kawaida kabisa. Mwenyezi Mungu amepulizia ndani ya mwanadamu roho yake mwenyewe, na kwa pumzi hiyo mwanadamu amepambanuka kati ya viumbe vyote vya Mungu, na amewekwa kuwa msimamizi wa dunia. Hata hivyo, ujuzi, uzoefu na uwezo wa binadamu bado ni mdogo na hautoshi. Mungu hawezi kumwacha mwanadamu bila msaada na mwongozo wa kumwonyesha njia ya kutekeleza amana yake. Kwa hiyo, amempa uwezo wa kuwasiliana naye kupitia pumzi ya roho ya kimungu inayomtofautisha. Haishangazi kwamba Mungu amchague binadamu mwenye uwezo wa kiroho wa kupokea ujumbe wake, na hivyo kumfikishia yale yanayomwongoza yeye na ubinadamu kwenye njia iliyo sahihi.

From this angle, the whole idea seems unlikely. However, taken from another angle, it seems perfectly natural. God has breathed of His own spirit in man, and with this breath man has become distinguished among all God’s creation, and placed in charge of the earth. Yet human knowledge, experience, and abilities remain limited and inadequate. God would not leave man without support and guidance to show him the way to fulfil his trust. Hence, He gave him the potential to be in contact with Him through the breath of the divine spirit that distinguishes him. It is no wonder that God should choose a human being who has the spiritual potential to receive His message and so impart to him what guides him and humanity along the right way.

Hili ni sehemu ya neema ambayo Mwenyezi Mungu anamjalia mwanadamu, ambayo kwa upande mmoja inaonekana ya ajabu na kwa upande mwingine ni ya asili kabisa. Lakini wale wasiojua thamani ya kiumbe huyu na hali halisi ya heshima aliyomtunukia Mungu, wanakataa kwamba mwanadamu awe na mawasiliano na Mungu kupitia wahyi wa kimungu. Wanakataa kukubali kwamba mtu kama huyo ateuliwe na Mungu kuwa Mtume Wake. Wanadhani kwamba malaika wanafaa zaidi kutekeleza jukumu kama hilo: "Kwa nini hakuteremshiwa malaika pamoja naye awe mwonyaji?" (Aya ya 7) Lakini Mungu alikuwa ameamuru malaika wamsujudie mwanadamu, kwani alimpa sifa za juu zinazohusiana na kupuliziwa roho Yake ndani yake.

This is an aspect of the grace God bestows on man, which appears amazing in one way and perfectly natural in another. But those who do not know the value of this creature and the true nature of the honour God has bestowed on him deny that a human being should be in contact with God through divine revelation. They refuse to acknowledge that such a person should be chosen by God as His Messenger. They think that angels are better placed to carry out such a role: “Why has not an angel been sent down to him to give warning alongside him?” (Verse 7) But God had ordered the angels to prostrate themselves before man as He granted him superior qualities associated with the breathing of His spirit in him.

Katika hatua hii ya mjadala wa sūrah, inadhihirisha upande mwingine wa ukafiri wao kwa kukanusha Siku ya Mwisho. Kwa sababu hiyo, hawana wasiwasi wa kutoa tuhuma zisizo na msingi au kubuni uongo. Hawaogopi kwamba watakutana na Mungu, ambaye atawahesabu kwa uongo na ubuni wao. Hapa tunawaona wakisimama Siku ya Hukumu, wakati mioyo migumu inapotikiswa hadi kiini chake. Wanaonyeshwa kile kinachowasubiri huko, kwa kulinganisha na furaha iliyoandaliwa kwa waumini.

At this point in its discussion of their wrongful statements about God and His Messenger, the sūrah reveals another dimension of their disbelief. They deny the Last Hour. Hence, they have no qualms about making baseless accusations or fabrications. They do not fear that they will face God who will hold them to account for their lies’ and fabrications. We see them here as they stand on the Day of Judgement when hardened hearts are shaken to their core. They are made to see what awaits them there in comparison with the happiness that is prepared for the believers:

Hapana! Ni Saa ya Kiyama wanayoikanusha. Kwa wale wanaoikanusha Saa ya Kiyama, Tumewaandalia moto unaowaka. Utakapowaona kutoka mahali pa mbali, watasikia ghadhabu yake na mngurumo wake. Na watakapotupwa ndani yake mahali penye kubanana, wamefungwa pamoja kwa minyororo, wataomba kuangamizwa papo hapo. [Lakini wataambiwa]: Msiombe leo kuangamizwa mara moja tu, bali ombeni kuangamizwa mara nyingi!’ Sema: ‘Je, hilo ni bora zaidi, au Pepo ya milele ambayo wamchao Mungu wameahidiwa kuwa thawabu yao na makao yao ya mwisho?’ Huko watapata kila watakalo, wakidumu humo milele. Ni ahadi kutoka kwa Mola wenu Mlezi, inayostahili kuombwa daima. (Aya 11-16)

Nay! It is the Last Hour that they deny. For those who deny the Last Hour We have prepared a blazing fire. When it sees them from a far-off place, they will hear its fury and its raging sigh. And when, chained together, they are flung into a tight space within, they will pray for extinction there and then. [But they will be told]: Do not pray today for one single extinction, but pray for many extinctions!’ Say: ‘Which is better: that, or the paradise of eternity which the God-fearing have been promised as their reward and their ultimate abode?’ There they will have all they wish for, abiding there forever. It is a promise given by your Lord, always to be prayed for. (Verses 1 1- 16)

Kwa hakika wamekanusha Saa ya Mwisho, wakifika mbali sana katika kufuru yao.

They have indeed denied the Last Hour going to great extents in their disbelief.

Maneno ya Qur'ani yanamaanisha hivi, kwani yanaacha kando kila kilichosemwa awali ili kukuza ukubwa wa jambo hilo: "Hasha! Bali wanaikanusha Saa ya Mwisho." Kisha yanaonyesha hatima inayowasubiri wale wenye hatia ya jambo baya kama hilo. Ni moto unaowaka uliotayarishwa kuwapokea: "Kwa wale wanaoikanusha Saa ya Mwisho tumeandaa moto unaowaka." (Aya ya 11)

Hivyo wanaonyeshwa kuwa wameshuhudia mwisho wa uzushi wote wa uongo kuhusu imani na kejeli dhidi ya Mjumbe wa Mungu. Sasa sura inamgeukia Nabii akimfariji na kumtuliza, akimwambia kuwa hali yake haikuwa ya kipekee miongoni mwa wajumbe wa Mungu. Wote walishiriki sifa zile zile za msingi:

Thus they are shown to have witnessed the end of all false fabrication concerning faith and ridicule of God’s Messenger. Now the sūrah addresses the Prophet consoling and reassuring him, telling him that his was not a special case among God’s messengers. They all shared the same essential attributes:

Hatukuwatuma kabla yako Mitume wengine ila wanaume waliokuwa wakila chakula na kutembea katika masoko. Tumewafanya baadhi yenu kuwa mtihani kwa wengine.

Even before you, We never sent messengers other than [men] who indeed ate food and went about in the market places. We have made some of you a means of testing others.

Je, unaweza kuvumilia kwa subira? Hakika Mola wako Mlezi anaona yote.

Are you able to endure with patience? Surely your Lord sees all. (Verse 20)

Ikiwa wasioamini watatoa pingamizi, pingamizi hizo hazielekezwi kwa Mtume ﷺ kama mtu binafsi; badala yake ni pingamizi dhidi ya sheria ambayo Mungu ameiweka kwa kusudi maalum: "Tumewafanya baadhi yenu kuwa mtihani kwa wengine." Hivyo, wale wasiothamini hekima na mipango ya Mungu ndio watakaopinga, ilhali wale wenye imani kamili katika hekima yake na msaada wake watastahimili na kubaki wenye kutulia moyo. Ujumbe wa Mungu utaendelea kupigania kwa njia na mbinu za kibinadamu, ili wale walio na imani waonyeshe subira yao katika dhiki: "Je, mnaweza kuvumilia kwa subira?" "Hakika Mola wako Mlezi anaona yote." Yeye anaijua tabia ya binadamu, na yaliyomo katika mawazo ya ndani ya watu. Anaona kila mmoja anaelekea wapi. Hapa tunaona matumizi ya kiwakilishi cha umiliki, 'Mola wako Mlezi', ili kumpa Mtume ﷺ faraja na kumtuliza. Mungu anajua ni nini kinachoathiri zaidi nyoyo na hisia za watu.

If the unbelievers voice objections, these are not made against the Prophet in person; rather, they are objections to a law God has put in place for a definite purpose: “We have made some of you a means of testing others.” Thus, those who do not appreciate God’s wisdom and plans will object, while those who have full trust in His wisdom and support will persevere and remain reassured. The divine message will continue the struggle using human means and methods, so that those who have faith will demonstrate their patience in adversity: “Are you able to endure with patience?” “Surely your Lord sees all.” He sees human nature, and what is in people’s inner thoughts. He sees to what end each one is driving. We note here the use of the possessive pronoun, ‘your Lord’, to give the Prophet a feeling of comfort and reassurance. God knows what best affects people’s hearts and feelings.