Sehemu hii ya mwisho ya sura inaeleza sifa bainifu za waja wa kweli wa Mwenyezi Mungu, Mwingi wa Rehema. Wao wanaonekana kuwa mfano wa juu kabisa wa ubinadamu unaobaki baada ya kumalizika kwa vita virefu kati ya uongofu wa kweli na upotovu, kati ya wale wanaokataa ukweli kwa kiburi na wajumbe wa Mungu wanaoleta mwongozo Wake kwa ajili ya wanadamu. Wao wanaonekana kama tunda linaloiva baada ya mapambano hayo marefu.

This final passage of the sūrah portrays the distinctive features of the true servants of God, the Most Merciful. They appear to be the highest model of humanity that remains after the end of the long battle between true guidance and error, between those who impertinently deny the truth and God’s messengers who bring His guidance for humanity. They seem to be the fruit ripening after such a long struggle.

Wao ndio wanaowafariji wale wanaobeba mwongozo wa Mwenyezi Mungu, baada ya kukabiliwa na kukanushwa na kukataliwa.

They are the ones who bring comfort to the bearers of divine guidance, after they had been met with denial and rejection.

Sehemu iliyotangulia ilieleza kauli ya kiburi ya wasioamini walipodai kwamba hawajui jina Raĥmān, yaani Mwingi wa Rehema, kuwa ni la Mungu. Katika sehemu hii tunapata maelezo kamili ya "waja wa kweli wa Mwingi wa Rehema" wanaomjua Yeye vizuri na wanastahili kuitwa wa Kwake. Sura inaonyesha sifa zao bainifu kama zinavyodhihirika katika mwenendo wao na jinsi wanavyoishi maisha yao. Wao ni mfano hai wa jamii ya Kiislamu ambayo Uislamu unalenga kuijenga, na aina ya mtu ambaye unamfinyanga kupitia utekelezaji wa mfumo wake kamilifu. Hawa ndio wanaostahili kutunzwa na Mungu. Wanadamu kwa ujumla ni wadogo mno kiasi kwamba Mungu hajali juu yao, isipokuwa uwepo wa waja wa kweli wa Mungu ambao daima humgeukia Yeye, wakimwomba msaada Wake.

The previous passage recounted the unbelievers’ impertinent remark when they said that they did not know the name Raĥmān, or the Most Merciful, as belonging to God. In this passage we have a full description of ‘the true servants of the Most Merciful’ who know Him well and deserve to be described as belonging to Him. The sūrah shows their distinctive features as reflected in their behaviour and the way they conduct their lives. They provide a living example of the Muslim community which Islam aims to build, and the type of person it moulds through the implementation of its perfect system. These are the ones who deserve God’s care. Mankind generally are too unimportant for God to care about, except for the presence of God’s true servants who always turn to Him, praying for His support.

Waja wa kweli wa Mwingi wa Rehema ni wale wanaotembea ardhini kwa upole, na wanapowasemesha wajinga, husema: "Amani." (Aya ya 63)

The true servants of the Most Merciful are those who walk gently on earth, and who, whenever the ignorant address them, say: ‘Peace.’ (Verse 63)

Sifa ya kwanza ya waja wa kweli ni kutembea kwa upole, bila kujifanya, kujidai, wala kuonyesha kiburi. Kama kila harakati ya binadamu, kutembea ni dhihirisho la utu wa mtu na hisia zake. Utu wenye uzito, utulivu na usawaziko hujidhihirisha kupitia mwendo wake. Mtu wa aina hii hutembea kwa hali ya uzito na utulivu, akionyesha uwazi wa lengo na nguvu.

The true servants’ first feature is that they walk gently, with no affectation, pretension, or display of arrogance. Like every movement man makes, walking delivers an expression of one’s personality and feelings. A serious, reassured and sound personality demonstrates itself through its gait. A person of this type walks with an air of seriousness and reassurance, reflecting clarity of purpose and strength.

"Kutembea kwa upole juu ya ardhi" hakumaanishi kwamba waumini wanainamisha vichwa vyao chini, wakijifanya dhaifu na wasio na msaada, kama wanavyofikiri baadhi ya watu wanaodhani kwa kufanya hivyo wanajionyesha kuwa wacha Mungu! Mjumbe wa Mungu ﷺ alikuwa akiinama mbele kidogo anapotembea. Alikuwa mtembezi wa haraka zaidi na mzuri zaidi, akiwa na mwenendo wa utulivu.

To walk gently on earth’ does not mean that believers hang their heads down, affecting weakness and lack of support, as understood by some of those who think that by so doing they show themselves to be God-fearing! God’s Messenger used to bend forward when he walked. He was the fastest and best walker, with an air of serenity.

Abū Hurayrah anasimulia: "Sijawahi kumwona mtu mwenye sura nzuri zaidi kuliko Mtume wa Mungu ﷺ; ilikuwa kana kwamba jua lilikuwa likiakisika usoni mwake. Na sijawahi kumwona mtu aliyetembea kwa kasi zaidi kuliko Mtume wa Mungu ﷺ. Ilikuwa kana kwamba ardhi ingejikunja kwa ajili yake. [Tulipotembea pamoja naye] tungejitahidi kwa nguvu zetu zote, lakini yeye ndiye aliyekuwa mtulivu zaidi." `Alī ibn Abī Ţālib anaeleza: "Mtume ﷺ alipotembea, alikuwa akiinama mbele, kana kwamba anatembea kwa kasi kushuka mteremko." Katika mwenendo wao wa kiungwana na wa heshima, na katika kuzingatia mambo mazito, waja wa kweli wa Mungu hawajishughulishi na upuuzi na ujinga wa watu wengine. Hawapotezi muda wao wala nguvu zao katika mabishano yasiyo na maana pamoja na watu wa namna hiyo. Wanatambua kwamba kujihusisha na mabishano na watu wanaobishana kwa ajili ya kubishana hakuna faida. Kwa hiyo, "pale wajinga wanapowasemesha, [wao] husema:

Abū Hurayrah reports: “I have never seen anyone more handsome than God’s Messenger: he looked as if the sun was reflected in his face. And I have never seen anyone who walked faster than God’s Messenger. It was as though the earth would shrink for him. [As we walked with him] we would put in our best effort, but he was most relaxed.” `Alī ibn Abī Ţālib describes: “When the Prophet walked he bent forward, as though he was walking quickly downhill.” In their serious and dignified approach, and in their attention to serious concerns, God’s true servants do not bother themselves with other people’s absurdities and stupidities. They do not waste their time or energy in futile arguments with such people. They recognize that engaging in an argument with people who argue for argument’s sake is fruitless. Hence, “whenever the ignorant address them, [they] say:

Waja wa kweli wa Mwenyezi Mungu huishi maisha yenye uwiano, yanayoonekana kuwa mfano katika uzito wake na kiasi chake: "Wanapotumia mali zao, hawapotezi wala hawabani, bali huwa wanashikilia wastani wa haki kati ya hayo mawili." (Aya ya 67) Uwiano ndio sifa bainifu ambayo Uislamu unaiweka katika maisha ya mtu binafsi na ya jamii. Kuufikia uwiano huo ndio lengo la Uislamu kupitia kuwafundisha wafuasi wake na kupitia mfumo wake wa sheria. Muundo wake wote umejengwa juu ya uwiano na kiasi.

God’s true servants lead a balanced life that is exemplary in its seriousness and moderation: “Whenever they put their money to use, they are neither wasteful nor niggardly, but always maintain a just mean between the two.” (Verse 67) Balance is the distinctive feature that Islam establishes in the life of the individual and the community. Its achievement is what Islam aims for through educating its followers and through its legal system. Its whole structure is based on balance and moderation.

Ingawa Uislamu unakubali umiliki binafsi, Mwislamu hana uhuru wa kutumia fedha zake bila mipaka, kama ilivyo katika mfumo wa kibepari na katika jamii ambazo haziendeshi maisha yao kwa mujibu wa sheria ya Mwenyezi Mungu. Mwislamu anatakiwa kuweka usawa kati ya israfu na ubakhili. Tabia zote mbili ni mbaya kwa mtu binafsi, kwa jamii na kwa fedha yenyewe. Kwa hakika, mbakhili hajinyimi tu manufaa ya fedha zake, bali pia huinyima jamii manufaa ya kuwa fedha zinaendelea kuzunguka. Kwa hakika, fedha zimekusudiwa kutoa huduma kwa jamii. Kupindukia kwa matumizi na kuzuia fedha kupita kiasi kunaleta mizani potofu ya kijamii na kiuchumi, na kusababisha migogoro, pamoja na athari zake mbaya kwa nyoyo na maadili ya watu.

Although Islam approves private ownership, a Muslim is not free to spend his money without restriction, as is the case in the capitalist system and in communities which do not conduct their lives in accordance with divine law. A Muslim is required to strike a balance between extravagance and miserliness. Both attitudes are bad for the individual, society and for money itself. Indeed, a miser not only deprives himself of the benefits of his money, but also deprives the community of the benefits of keeping money in circulation. Indeed money is meant to provide services for the community. Both extremes of overspending and withholding money produce social and economic imbalance, leading to crises, in addition to their unhealthy effect on people’s hearts and ethics.

Kwa kuwa Uislamu unadhibiti kipengele hiki cha maisha ya binadamu, unaanzia kwa mtu binafsi, na hivyo kufanya kuwa na mwenendo wa kiasi katika maisha kuwa ni sehemu ya imani. Kwa hiyo, pale waja wa kweli wa Mwenyezi Mungu, Mwingi wa Rehema, wanapotumia mali yao, "hawapotezi wala hawabani, bali huwa daima katikati ya hayo mawili." (Aya ya 67)

As Islam regulates this aspect of human life, it begins with the individual, making the adoption of a balanced approach in life a feature of faith. Thus, whenever true servants of God, the Most Merciful, put their money to use, they “are neither wasteful nor niggardly, but always maintain a just mean between the two.” (Verse 67)

Lakini mlango unabaki wazi kwa yeyote anayetaka kujiokoa na hatima kama hiyo. Hili linahitaji toba, imani thabiti na matendo mema: "Isipokuwa wale watakaotubu, wakaamini na kutenda mema." (Aya ya 70) Wale wanaotimiza masharti haya matatu wanaahidiwa kwamba dhambi yoyote waliyoitenda kabla ya toba yao itabadilishwa kuwa mema ambayo yataongezwa juu ya matendo yao mapya mema: "kwani Mungu atawabadilishia maovu yao kuwa mema." (Aya ya 70) Hii ni sehemu ya fadhili za Mungu zinazotolewa bila mtu husika kufanya chochote cha kustahiki, isipokuwa kuacha upotofu na kumtafuta Yeye kama kimbilio lake:

But the door remains open for anyone who wishes to save himself from such a fate. This requires repentance, firm belief and good action: “Excepted, however, shall be they who repent, attain to faith and do righteous deeds.” (Verse 70) Those who fulfil these three conditions are promised that whatever sin they did prior to their repentance will be changed into good deeds which will be added to their newly earned good actions: “for God will transform their bad deeds into good ones.” (Verse 70) This is an aspect of God’s bounty that is granted without the person concerned having to do anything to deserve it other than turn away from error and seek refuge with Him:

"Hakika Mwenyezi Mungu ni Mwingi wa kusamehe, Mwenye kurehemu." (Aya ya 70)

“God is indeed Much- Forgiving, Merciful.” (Verse 70)

Mlango wa toba daima uko wazi wa kumkaribisha yeyote ambaye dhamiri yake imeamka upya na anataka kurejea kwenye zizi la Waislamu. Hakuna anayekataliwa kuingia humo, bila kujali yeye ni nani au ni dhambi gani alizowahi kuzitenda huko nyuma. Hadithi iliyopokewa na al-Ţabarānī inataja kwamba Abū Farwah alimuuliza Mtume ﷺ: "Ikiwa mtu amefanya kila aina ya dhambi, bila kuacha hata moja, je, toba yake itakubaliwa?" Mtume ﷺ akamuuliza: "Je, wewe ni Mwislamu?" Alipojibu kwa kukubali, Mtume ﷺ akasema: "Basi fanya mema na uache maovu, nayo Mungu (SWT) atazibadilisha dhambi zako zote za nyuma kuwa mema." Yule mtu akauliza: "Hata zile mbaya zaidi zangu, za hiana?" Mtume ﷺ akasema: "Ndiyo." Yule mtu akamtukuza Mungu (SWT) na aliendelea kufanya hivyo alipokuwa akiondoka.

The door of repentance is always open to admit anyone whose conscience is reawakened and wants to return to the fold. No one is ever turned away from it, no matter who he might be or what sins he might have committed in the past. A ĥadīth related by al-Ţabarānī mentions that Abū Farwah asked the Prophet: “If a man has done all kinds of sin, leaving out nothing, will his repentance be accepted?” The Prophet asked him: “Are you a Muslim?” When he answered in the affirmative, the Prophet said: “Then do what is good and abandon what is evil, and God will change all your past misdeeds into good ones.” The man asked: “And even my worst, treacherous ones?” The Prophet said: “Yes.” The man glorified God and continued to do so as he went away.

Baada ya kumaliza kueleza masharti ya toba, sura inarejea kuorodhesha sifa za waja wa kweli wa Mwingi wa Rehema: "Ambao hawashuhudii uongo, na wanapopita kwa watu wanaojishughulisha na upuuzi, hupita kwa heshima." (Aya ya 72) Hili linaweza kuchukuliwa kihalisi, yaani hawatoi ushahidi wa uongo, kwani kitendo hicho huwapokonya watu haki zao na kusaidia dhuluma. Pia linaweza kumaanisha kuwa hawahudhurii mahali popote wala hawakai na kundi lolote ambako uongo unasemwa au kutendwa. Wao hujiepusha na mahali au watu kama hao ili wasiwe sehemu ya lolote linalotokea huko. Maana hii ni yenye nguvu zaidi. Pia wao hujiepusha na upuuzi wote na maneno yasiyo na faida.

Having completed this interposition of the conditions of repentance, the sūrah resumes its outline of the qualities of the true servants of the Most Merciful: “Those who never bear witness to what is false, and whenever they pass by [people engaged in] frivolity, pass on with dignity.” (Verse 72) This may be taken literally which means that they never give false testimony, since such an action leads to usurping people’s rights and helps injustice. It may also be taken to mean that they do not attend any place or stay with any group where falsehood is said or done. They steer away from such places or company so as not to be party to anything that happens there. This is a more powerful meaning. They also steer away from all frivolity and idle talk:

"Wanapopita karibu na watu wanaojishughulisha na upuuzi, hupita kwa heshima." (Aya ya 72) Wao hujitenga na ushiriki wowote katika mwenendo kama huo. Muumini ana mambo mazito zaidi ya kushughulikia, yasiyoacha muda wa shughuli za upuuzi na zisizo na faida. Akili yake imejaa yale ambayo imani yake inamtaka afanye ili kuhakikisha ujumbe wa Mungu unawafikia watu. Hiki ni shughuli ya kutosha kwa mtu yeyote.

“Whenever they pass by people engaged in frivolity, pass on with dignity.” (Verse 72) They remove themselves from participation in any such practice. A believer has more serious preoccupations that leave no time for frivolous and idle pursuits. His mind is full with what his faith requires of him so as to ensure that God’s message is delivered to mankind. This is sufficient preoccupation for anyone.

Miongoni mwa sifa zao nyingine ni kwamba ni wepesi wa kukumbuka wanapokumbushwa. Nyoyo zao ziko wazi kwa kuelewa ishara na ufunuo wa Mwenyezi Mungu: "Na ambao, kila wanapokumbushwa ishara za Mola wao, hawaziangukii kwa viziwi na vipofu." (Aya ya 73) Picha inayochorwa hapa ni ya kuwakosoa washirikina ambao wanaikaribia miungu yao na imani zao za uongo kama viziwi na vipofu, wasiokuwa na mwongozo wala nuru. Inawaonyesha katika hali ya ufuasi wa upofu, wakati waja wa kweli wa Mwenyezi Mungu wanajua kikamilifu ukweli wa imani yao, na katika ishara na ufunuo wa Mwenyezi Mungu. Kwa hiyo, wanaipokea imani kwa macho, nyoyo na akili zilizo wazi. Wako huru na ufuasi wa upofu. Wanapoonyesha bidii kwa imani yao, ni bidii inayotokana na elimu ya kweli na ufahamu wa kina.

Thawabu gani wanayopata watumishi wa kweli wa Mungu? Muhtasari huu wa sifa zao unahitimishwa kwa kile wanachokipata.

What reward do God’s true servants receive? This outline of their qualities concludes with what they earn:

Hawa watapewa thawabu kwa subira yao yote [maishani], watapata daraja ya juu peponi, na huko watakutana na salamu ya karibisho na amani, na huko watadumu milele; makao yalivyo mema na daraja yalivyo juu. (Aya 75-76)

These will be rewarded for all their patient endurance [in life” with a high station in heaven, and will be met there with a greeting of welcome and peace, and there they shall abide; how goodly an abode and how high a station. (Verses 75-76)

Neno la Kiarabu al-ghurfah limetafsiriwa hapa kama ‘daraja ya juu peponi’. Neno hili laweza kueleweka, katika muktadha huu, kumaanisha either pepo yenyewe, au mahali maalum peponi. Kwa maana ya kiisimu, linamaanisha ‘chumba’, ambacho ni mahali penye heshima zaidi kuliko chumba cha mapokezi ambamo Waarabu kwa kawaida walikuwa wakiwapokea wageni wao. Waja wa kweli hupokelewa katika nafasi hii ya juu kwa ukaribisho wa uchangamfu, kwa sababu ya subira yao katika kuvumilia kila kitu walichopaswa kukistahimili ili kudumisha sifa zao njema. Kinachodokezwa hapa ni kutambua nguvu kubwa ya nia inayohitajika ili kujizuia tamaa na kupinga majaribu. Jambo hili si rahisi kulifanya bila kiwango kikubwa cha uvumilivu, ambao unaweza kuonyeshwa tu na mtu ambaye, kwa haki, amemtaja Mwenyezi Mungu katika Kitabu Chake, Qur’ān.

The Arabic text uses the term al-ghurfah, which is translated here as ‘a high station in heaven’. The term may be taken to mean in this context either heaven, or a special place in heaven. Linguistically speaking it means, ‘the room’, which is a more honourable place than the reception room where Arabs normally received their guests. True servants are received in this high position with a warm welcome, on account of their patient endurance of whatever they had to put up with in order to maintain their sound qualities. What is implied here is recognition of the strong will- power needed to restrain desire and resist temptation. This is not easy to do without a good degree of endurance that can only be shown by someone who is deservedly mentioned by God in His book, the Qur’ān.

Tofauti na jahannamu ambayo wanamwomba Mwenyezi Mungu awaokoe nayo, Mwenyezi Mungu anawalipa pepo, ambamo "watadumu; ni makao mazuri kiasi gani na daraja kubwa kiasi gani." (Aya ya 76) Huko wako katika hali bora kabisa, wakifurahia neema na baraka za Mwenyezi Mungu.

In contrast to hell from which they pray to God to save them, God rewards them with heaven where “they shall abide; how goodly an abode and how high a station.” (Verse 76) There they are in the best state, enjoying God’s favours and blessings.