Sehemu hii inaeleza baadhi ya maajabu makubwa katika ulimwengu yanayoshuhudia kuwepo kwa Mungu na mfumo wa kipekee aliouweka wa kudhibiti na kuendesha kila kinachotokea. Inamwelekeza Mtume ayatazame kwa makini alama hizi na kujihusisha nazo. Kujihusisha huku, hasa kinapofanywa kwa moyo na akili wazi, kunatosha kuondoa athari zozote zilizobaki za dhiki iliyosababishwa na makafiri. Atakuwa akiyatazama upeo mkubwa ambapo njama na uadui wa makafiri unapunguzwa hadi kuwa hauna maana.

This passage concentrates on some of the great wonders in the universe that testify to God’s existence and the unique system He has put in place to control and conduct everything that happens. It directs the Prophet to look carefully at these signs and interact with them. Such interaction, particularly when it is done with an open heart and mind, is sufficient to redress any lingering effects of the hardship caused by the unbelievers. He will be looking at the great horizons against which the unbelievers’ schemes and hostilities are reduced to insignificance.

Qur'ani daima huelekeza mioyo na akili za watu kutafakari na kujihusisha na yale wanayoyaona katika ulimwengu. Hapo ndipo watakapotambua kazi ya mkono wa Mungu katika kila kitu wanachokiona, kusikia na kukihisi. Watakuwa na mengi ya kutafakari, jambo litakaloimarisha uhusiano wao na Mungu kupitia kazi Yake.

The Qur’ān always directs people’s hearts and minds to reflect on, and interact with, what they see in the universe. They will then recognize the work of God’s hand in all that they see, hear and feel. They will have much to reflect upon which will strengthen their bond with God through His work.

Mtu anapoishi ulimwenguni kwa moyo na akili iliyo wazi, na nafsi iliyo macho, maisha yake huinuka juu ya mambo madogo madogo ya dunia hii. Hisia yake ya maisha huongezeka kwa sababu anahisi, kila wakati, kwamba ulimwengu unaomzunguka ni mkubwa na mtukufu zaidi kuliko ulimwengu wake mwenyewe, na kwamba kila anachokiona na kukihisi kinatokea kwa mapenzi yaleyale, kinatawaliwa na sheria hiyo hiyo, na kinanyenyekea kwa Muumba mmoja. Atatambua kwamba yeye ni mmoja tu kati ya viumbe wengi visivyohesabika vinavyomnyenyekea Mungu, na kwamba mkono wa Mungu unaonekana katika kila anachokiona, kusikia na kuhisi.

When man lives in the universe with an open heart and mind, and an alert soul, his life rises above the petty concerns of this world. His sense of life is heightened as he feels, at every moment, that the universe around him is much larger and greater than his own world, while all that he sees and feels comes into being through one and the same will, are subject to the same law, and submit to One Creator. He will realize that he is but one of countless creatures that submit to God, and that God’s hand is visible in all that he sees, hears and feels.

Je, huoni jinsi Mola wako anavyoifanya kivuli kirefuke, na lau angependa angeliifanya itulie? Kisha tukaifanya jua kuwa kiashiria chake.

Do you not see how your Lord causes the shadow to lengthen when, had He so willed, He could have indeed made it stand still? But then We have made the sun its guide.

Na kisha, hatua kwa hatua, Tunamvuta kumkaribia Sisi.

And then, little by little, We draw it in towards Ourselves. (Verses 45-46)

Picha hii ya kivuli na kiini cha kivuli huipa nafsi iliyochoka na yenye taabu hisia ya faraja, utulivu na usalama, kana kwamba ni mkono mpole na wenye huruma unaofuta maumivu na wasiwasi, ukitoa faraja na nguvu. Je, hii ndiyo kusudi la Mungu anapomwelekeza Mtume, ambaye amevumilia dhihaka na upinzani wa makafiri, atafakari kivuli? Katika vita vigumu alivyopitia Mtume ﷺ huko Makkah, akikabiliwa na upinzani wa kuazimia na hila za kikatili, nafsi yake lazima ilihisi mzigo mzito mno, akiwa na idadi ndogo tu ya waumini wanaomuunga mkono dhidi ya wingi mkubwa wa makafiri. Zaidi ya hayo, hakuruhusiwa hata kulipiza uchokozi wa kimwili au kujibu dhihaka za uadui. Katika mazingira hayo yenye taabu, aya za Qur’ān zilishushwa kwa Muhammad ﷺ ili ziwe kama dawa ya kuponya, kivuli cha kutuliza na baraka ya huruma. Zilimpa msaada katikati ya kukataliwa na upinzani wa kuazimia. Kivuli, hasa kinapofikiriwa dhidi ya mandhari ya jangwa lenye joto, hutoa picha inayoendana kikamilifu na mazingira yote ya sūrah iliyojaa huruma na baraka.

This image of shadow and shade imparts to a troubled and tired soul a feeling of comfort, relaxation and security, as if it is a gentle, compassionate hand that wipes away pain and worry, giving comfort and energy. is this God’s purpose as He directs the Prophet, who has suffered the unbelievers’ ridicule and opposition, to contemplate the shadow? In the tough battle the Prophet went through in Makkah, facing determined opposition and wicked scheming, his soul must have felt the burden too heavy, with only a small number of believers supporting him against the overwhelming majority of unbelievers. Not only so, but he was not then even allowed to retaliate against physical aggression or repel hostile ridicule. In this troubled atmosphere passages of the Qur’ān were revealed to Muhammad (peace be upon him) to serve as a healing balsam, a relaxing shade and kind blessing. It provided him with support in the midst of determined denial and opposition. Shade, particularly when considered against a hot desert background, gives an image that is in complete harmony with the whole atmosphere of the sūrah that is full of compassion and blessings.

Sura hiyo inaonyesha kivuli kikinyoshwa kwa upole kwa mkono wa Mungu kabla hakijapungua: "Je, hauoni jinsi Mola wako Mlezi anavyofanya kivuli kirefuke?" (Aya ya 45)

Katika hatua hii sura inataja Qur'ani ambayo, kama maji safi ya mvua, hushuka kutoka juu ili kuitakasa mioyo na roho za watu. Inashangaa jinsi binadamu anavyofurahia mvua, ambayo ni muhimu kwa uhai wa mwili, lakini haufurahii Qur'ani ambayo huupa uhai mioyo na roho.

At this point the sūrah refers to the Qur’ān which, like pure rain water, descends from on high to purify people’s hearts and souls. It wonders how man warms to rain, which is essential for physical life, but does not warm to the Qur’ān which gives life to hearts and souls.

Mara nyingi Tumeeleza hili (katika) Qur'ani kwao, ili wapate kulikumbuka, lakini watu wengi hawakubali chochote isipokuwa kuwa makafiri. Lau Tungelitaka, Tungelimtuma mwonyaji katika kila mji. Basi usiwatii makafiri, bali pigana nao jihadi kubwa kwa Qur'ani hii. (Aya 50-52)

Many times have We explained this (in the] Qur’ān to them, so that they may take it to heart, but most people refuse to be anything but unbelievers. Had We so willed, We could have sent a warner to every city. Do not obey the unbelievers, but strive most vigorously against them with this Qur’ān. (Verses 50-52)

Tumeliwasilisha jambo hili kwao kwa aina nyingi tofauti za mafungu, mitindo na njia za uwasilishaji, tukilielekeza kwenye akili zao, mioyo yao, nafsi zao na hisia zao. Tulitaka kuamsha dhamiri zao kwa umuhimu wake kwa njia nyingi, tukitumia mbinu mbalimbali ili kuhakikisha kwamba wanaingiliana nalo. Yote yanayohitajika kutoka kwao ni kwamba walichukulie kwa uzito na kulitia moyoni.' Hoja ni kwamba Qur'ani inalenga kuwakumbusha watu ukweli ambao umethibitika vizuri katika maumbile yao, ingawa mara nyingi wanausahau. Kinachowafanya wasijali ni ukweli kwamba wanatii matamanio yao: "lakini watu wengi hawakubali chochote isipokuwa kuwa makafiri." (Aya ya 50)

We have put it to them in a great variety of forms, styles and presentations, addressing it to their minds, hearts, souls and feelings. We sought to awaken their consciences to its import in numerous ways, employing different means to ensure that they interact with it. All it needs from them is that they should ‘take it to heart.’ The point is that the Qur’ān aims to remind people of a truth that is well established in their nature, even though they often forget it. What makes them heedless of it is the fact that they submit to their desires: “but most people refuse to be anything but unbelievers.” (Verse 50)

Hii inamaanisha kwamba dhamana aliyokabidhiwa Mjumbe wa Mungu ni ngumu sana. Anakabiliana na wanadamu wote wakati wengi wao wanapochagua kufuata matamanio yao, wakiendelea na ukafiri na kutokushukuru, licha ya kuwepo kwa ishara nyingi zinazoonyesha ukweli wa imani.

This means that the mission entrusted to God’s Messenger is a very tough one. He faces the whole of mankind when the great majority of them choose to follow their desires, insisting on unbelief, being ingrate, despite the presence of numerous signs pointing to the truth of faith.

Sura hii tena inaonyesha picha kutoka ulimwengu unaotuzunguka. Baada ya kuzungumzia upepo unaotangaza mvua na maji yake safi, sasa inazungumzia miili mikubwa ya maji, baadhi yake ni matamu na baadhi ni ya chumvi, na jinsi hayachanganyiki.

The sūrah again portrays images from the world around us. Having spoken about winds heralding rain and its pure water, now it speaks of the great bodies of water, some of which are sweet and some salty, and how they do not mix.

Yeye ndiye aliyezikutanisha bahari mbili; moja ni tamu na yenye kuondoa kiu, na nyingine ni chumvi na chungu. Hata hivyo, kati yake amejaalia kizuizi na mpaka usiopitika. (Aya ya 53)

He it is who has brought the two bodies of water to meet; the one sweet and thirst- quenching, and the other salty and bitter. Yet between them He has made a barrier and a forbidding ban. (Verse 53)

Ni Mwenyezi Mungu ndiye aliyeviumba aina zote mbili za maji, na kuviacha vikienda katika mikondo yake, vikikutana katika pointi fulani. Hata hivyo, maji yake hayachanganyiki kwa sababu kuna kizuizi cha asili kinachoyaweka mbali. Katika hali nyingi, mito hutiririka kwenye kiwango cha juu kuliko bahari, jambo linalomaanisha kwamba mahali pa kukutana, ni mto wenye maji matamu unaoingia baharini yenye chumvi. Ni nadra sana mto kutiririka chini ya usawa wa bahari. Kwa hiyo, bahari yenye kiasi kikubwa zaidi cha maji haiushindi mto ambao maji yake huyapa uhai mimea, wanyama na binadamu. Ukweli kwamba huu ndio mpangilio wa asili katika karibu kesi zote ambapo mto unakutana na bahari unaonyesha kwamba hili si jambo la bahati nasibu. Linatokea kwa mapenzi ya Muumba aliyeuumba ulimwengu kwa namna ya kutimiza kusudi Lake na kubaki chini ya sheria zake za maumbile.

It is God who created both types and left them to run their courses, meeting at certain points. Nevertheless, their waters do not mix because they have a natural barrier keeping them apart. In most cases, rivers run at a level higher than the sea, which means that at the meeting point, it is the river with its sweet water that runs into the salty sea. It is very rare that a river runs below sea level. Hence, the sea with its much greater body of water does not overpower the river whose water gives life to plants, animals and man. The fact that this is the natural order in practically all cases where a river meets the sea means that it is certainly not coincidental. It happens by the will of the Creator who made the universe in such a way as to fulfil His purpose and remain subject to His laws of nature.

Hakika sheria za kimaumbile ambazo Mwenyezi Mungu ameziweka kazini zinahakikisha kwamba maji ya chumvi ya bahari na bahari kuu hayafuriki juu ya nchi kavu wala hayazidi nguvu mito. Hali hii inaendelea hata wakati wa mawimbi makubwa yanayosababishwa na mvuto wa mwezi unapoathiri maji ya uso wa dunia.

Ikiwa tungechunguza kwa undani maji haya, tungeshangazwa tunapotafuta seti kamili ya sifa za kibinadamu katika chembe ndogo mno zinazobeba sifa za urithi za jamii ya binadamu, pamoja na wazazi na familia zao za karibu, ambazo kisha huhamishiwa kwenye kiinitete, cha kiume au cha kike, kulingana na mapenzi ya Mungu. Hapa tunanukuu kutoka sura kuhusu jeni katika kitabu cha A.C. Morrison, *Man Does Not Stand Alone*:

If we were to look minutely into this fluid, we would be overawed as we look for a complete set of human characteristics in exceedingly minute components that carry the hereditary aspects of the human race, as also the parents and their immediate families, which are then transferred to the fetus, male or female, in accordance with God’s will. Here we quote from the chapter on genes in A.C. Morrison’s Man Does Not Stand Alone:

Katika kila seli, ya kiume na ya kike, kuna kromosomu na jeni. Kromosomu huunda kiini chenye giza kinachoshikilia jeni. Jeni ndizo sababu kuu inayoamua kile ambacho kila kiumbe hai au binadamu atakuwa. Saitoplazimu ni michanganyiko ya ajabu ya kemikali inayozunguka vyote viwili. Jeni ni ndogo sana kiasi kwamba, kama zote zinazohusika na binadamu wote duniani leo, pamoja na utu wao, saikolojia yao, rangi yao na jamii yao, zingekusanywa na kuwekwa mahali pamoja, zingekuwa chini ya kijiko kimoja cha kidole. Jeni hizi zenye udogo wa kupindukia ndizo funguo kamili za sifa zote za binadamu, wanyama, na mimea. Kidole cha kupimia ni mahali padogo pa kuweka sifa zote binafsi za watu bilioni mbili. Hata hivyo, ukweli wake hauna shaka... Kiinitete kinachorudia, katika ukuaji wake wa taratibu kutoka protoplazimu hadi utambulisho wa jamii, kinaonyesha historia iliyorekodiwa, iliyohifadhiwa na kudhihirishwa kupitia mpangilio wa atomi katika jeni na saitoplazimu... 1

In every cell, male and female, are chromosomes and genes. Chromosomes form the darkened nucleus which contains the genes. The genes are the main deciding factor as to what every living thing or a human being shall be. The cytoplasm is the extraordinary chemical combinations which surround them both. The genes are so infinitesimal that if all of them which are responsible for all the human beings on earth today, with their individuality, psychology, colour, and race, could be collected and put in one place, there would be less than a thimbleful. These ultra-microscopic genes are the absolute keys to all human, animal, and vegetable characteristics. A thimble is a small place in which to put all the individual characteristics of two billions of human beings. However, the facts are beyond question... The embryo recapitulating in its progressive development from protoplasm to racial identity indicates recorded history retained and expressed by atomic arrangement in the genes and cytoplasm... 1

Tumegundua kwamba jeni (genes) zinatambuliwa kuwa ni mpangilio mdogo sana usioonekana kwa darubini wa atomi zilizomo katika seli za uzazi za viumbe vyote vilivyo hai. Zinashikilia muundo, rekodi ya asili ya ukoo, na sifa za kila kiumbe hai. Zinadhibiti kwa undani mzizi, shina, jani, ua na tunda la kila mmea kwa usahihi kama zinavyoamua umbo, magamba, nywele na mbawa za kila mnyama, ikiwa ni pamoja na binadamu.2

Katika mazingira haya ya upangaji makini wa uumbaji, na katika nuru ya uhai unaotokana na maji ya mvua na mbegu za kiume za binadamu, wazo tu la kuabudu mtu yeyote mwingine zaidi ya Mungu linakinzana na maumbile, na pia ni la pekee na la kipuuzi. Kwa hiyo, sura inataja ibada ya wasioamini na kuiweka katika mtazamo sahihi: "Lakini watu wanaabudu, badala ya Mungu, vitu ambavyo haviwezi kuwanufaisha wala kuwadhuru. Kafiri daima humsaidia dhidi ya Mola wake." (Aya ya 55)

In this atmosphere of careful planning of creation, and in the light of life that is produced by rain water and human sperm, the very thought of worshipping anyone other than God is incompatible with nature, as also singular and absurd. Hence, the sūrah refers to the unbelievers’ worship and puts it in perspective: “Yet people worship, instead of God, things that can neither benefit nor harm them. An unbeliever always gives support against his Lord.” (Verse 55)

Kila kafiri, wakiwemo washirikina waliopinga Uislamu huko Makkah, anajiunga katika vita dhidi ya Mola wao ambaye amewaumba na kuwapa umbo na sura. Hii inawezekanaje wakati kafiri ni dhaifu kiasi hicho hata kusimama kinyume na Mungu? Kwa kweli, makafiri wanapinga dini ya Mungu na mfumo wa maisha aliouweka kwa ajili ya maisha ya binadamu. Ili kuonyesha ukubwa wa kosa lao, sura hii inawaeleza kuwa ni wapinzani wa Mungu, Mola wao na Bwana wao.

Every single unbeliever, including the idolaters who opposed Islam in Makkah, joins the fight against their Lord who has created them and given them shape and form. How can this be when the unbeliever is so insignificant as to stand in opposition to God? In fact unbelievers oppose God’s faith and the code of living He has laid down for human life. In order to show the enormity of their offence, the sūrah describes them as opponents of God, their Lord and Master.

Mtu yeyote anapopinga Mjumbe wa Mungu na ujumbe wake, kwa kweli anapigana na Mungu. Nabii hana haja ya kuwa na wasiwasi kuhusu mtu huyu, kwa sababu mpinzani wake ni Mungu, ambaye hakika atahakikisha kwamba hawezi kumdhuru Nabii hata kidogo.

When someone stands in opposition to God’s Messenger and his message, he is actually fighting against God. The Prophet need not worry about this person, because his opponent is God, who will certainly ensure that he cannot do the Prophet any harm.

Kisha Mungu anamtuliza Mtume Wake, akipunguza mzigo wake. Anamhakikishia kwamba, mara atakapokwisha kutekeleza wajibu wake, yaani kufikisha ujumbe, pamoja na yale yanayoletwa nao kwa watu kama habari njema na maonyo, na kupigana bidii dhidi ya makafiri kwa kupitia Qur’ani, basi hakuna sababu ya yeye kusumbuka kwa ukaidi wa makafiri wa kuukataa ujumbe wake. Mungu mwenyewe atachukua jukumu la kupambana na wale wanaompinga.

“Sema: ‘Sitaki kwenu malipo yoyote kwa haya. Ninachotaka ni yule atakayetaka aipate njia inayomfikisha kwa Mola wake.’” (Aya ya 57) Mjumbe wa Mungu ﷺ hana nia yoyote ya kupata faida au manufaa ya kidunia kutokana na watu kuukubali Uislamu. Hakuna atakayelazimika kulipa ada yoyote au kutoa sadaka yoyote anapoingia katika imani ya Kiislamu. Anachohitaji kufanya ni kutamka maneno fulani kwa ulimi, mradi tu anayaamini moyoni mwake. Hii ndiyo sifa mahususi ya Uislamu ambao hauna nafasi yoyote kwa ukuhani wa aina yoyote ile, ambao ungetoza ada kwa huduma zinazotolewa. Hakuna ‘ada ya kujiunga’, wala malipo yoyote yanayohitajika ili kufichua siri, kutoa baraka au kupanga kuingia. Uislamu uko huru kutokana na yote yanayoweza kumkatisha mtu tamaa ya imani. Hauna nafasi yoyote kwa mtu kusimama kama mpatanishi kati ya watu na Mola wao. Mjumbe wa Mungu ﷺ hupokea thawabu moja tu kwa taabu zake zote katika kuunadi imani ya Mungu, na thawabu hii si kitu kingine zaidi ya mtu kuitikia wito wa Mungu na kupokea muongozo wa Mungu: “yule atakayetaka aipate njia inayomfikisha kwa Mola wake.” (Aya ya 57) Hiyo ndiyo ujira wake pekee. Mtume ﷺ anapomwona mtu akipokea muongozo wa Mungu na kutafuta kupata radhi za Mungu, moyo wake wenye huruma hupata faraja, na dhamiri yake tukufu hutulia.

“Say: ‘No reward do I ask of you for this. All I ask is that he who so wills may find a way leading to his Lord.’” (Verse 57) God’s Messenger does not entertain any thought of making any worldly gain or profit as a result of people’s acceptance of Islam. None will have to pay any fee or make any offering as he embraces the Islamic faith. All that he needs to do is to say certain words verbally, provided that he believes in them with his heart. This is the distinctive feature of Islam which has no room for any priesthood of any kind, which would charge fees for services rendered. There is no ‘joining fee’, and no price has to be paid to reveal a mystery or bestow a blessing or organize entry. Islam is free of all that may deter anyone from faith. It allows no room for anyone to stand as an intermediary between people and their Lord. God’s Messenger receives only one reward for all his troubles in advocating God’s faith, and this reward is nothing other than the fact that someone answers the divine call and receives God’s guidance: “that he who so wills may find a way leading to his Lord.” (Verse 57) Such are his only wages. When the Prophet sees someone accepting divine guidance and seeking to earn God’s pleasure, then his compassionate heart finds comfort, and his noble conscience is set at ease.

“Basi, mtegemee Aliye Hai asiyekufa, na utukuze utukufu wake usio na kikomo na kumsifu.” (Aya ya 58) Kila kiumbe asiyekuwa Mungu amekufa, kwa sababu uhai huishia kwa kifo. Yule pekee anayebaki ni Mungu, Aliye Hai asiyekufa. Tukimtegemea mtu ambaye uhai wake huishia baada ya muda mfupi au mrefu, basi tunakuwa tunaegemeza uzito wetu ukutani ambao hatimaye utaanguka, au tunatafuta kivuli ambacho bila shaka kitatoweka. Ili kuwa na uhakika wa kweli, mtu lazima amtegemee Yule asiyekufa kamwe, na aweke imani yake kwake peke yake. “Utukuze utukufu wake usio na kikomo na kumsifu.” (Aya ya 58) Yule pekee anayestahili sifa ni Mungu, anayetoa neema na baraka zote. Kwa hiyo Nabii ﷺ anaagizwa kuwaacha wale makafiri wasiojali onyo wala kujali habari njema. Amwachie Yeye, kwa kuwa Yeye anajua dhambi zao. Hakuna kitu kilichofichika kwake: “Inatosha kwamba Yeye anajua vizuri dhambi za waja wake.” (Aya ya 58)

Lakini watu hao wenye kiburi na wasio na haya hufanya ujeuri wanapoitwa kumwamini Mwenyezi Mungu, Mwingi wa Rehema, na kumwabudu.

Yet those impudent, shameless people behave discourteously when they are called upon to believe in God, the Most Merciful, and worship Him:

Lakini wanapoambiwa, "Sujuduni kwa Mwingi wa Rehema," husema, "Mwingi wa Rehema ni nani? Je, tutasujudu kwa lile unalotuamuru?" Na huzidi kukimbia mbali zaidi.

Yet when they are told, ‘Prostrate yourselves before the Most Merciful,’ they ask, ‘What is the Most Merciful? Are we to prostrate ourselves before whatever you bid us?’ And they grow more rebellious. (Verse 60)

Hii ni picha mbaya sana ya kiburi, iliyotajwa hapa ili kumfariji Mtume ambaye alikuwa akilengwa na ujeuri wao na kukosewa heshima. Watu hawa hawana heshima kwa Mola wao. Wanazungumza kwa kiburi kikubwa kuhusu Mungu Mtukufu. Je, inashangaza basi kwamba wanasema chochote wanachosema kuhusu Mjumbe Wake? Hata wanachukia jina la Mungu, na wanasema kwamba hawajui sifa Yake, Mwenye Rehema. Kwa hiyo, wanamwuliza Mtume ﷺ kumhusu Yeye, wakitumia neno la kuuliza 'nini', na hivyo kuongeza matusi juu ya majeraha. Ukorofi wao ulifikia kilele pale waliposema kwamba Raĥmān pekee, ambalo ni neno la Kiarabu lenye maana ya Mwenye Rehema, walilolijua ni yule wa Yamāmah, wakimaanisha Musaylamah, mwongo aliyedai kuwa nabii.

This is a particularly distasteful picture of impudence, mentioned here to comfort the Prophet who was at the receiving end of their insolence and disrespect. These people have no respect for their Lord. They speak in such an impudent way about God Almighty. Is it surprising, then, that they should say whatever they do about His Messenger? They even dislike God’s name, and say that they do not know His attribute, the Most Merciful. Hence, they ask the Prophet about Him, using the interrogative word ‘what’, thus adding insult to injury. Their rudeness was at its worst when they said that the only Raĥmān, which is the Arabic word for the Most Merciful, they knew was the one in Yamāmah, referring to Musaylamah, the liar who claimed that he was a prophet.

Ukosefu wao wa haya na kiburi chao kinajibiwa kwa kusisitiza kwamba utukufu wote ni wa Mungu, kwa kuonyesha ukuu Wake na ishara kubwa alizoziweka katika ulimwengu.

Their shameless impertinence is answered by stressing that all glory belongs to God, highlighting His greatness and the great signs He has placed in the universe:

Amebarikiwa ni Yeye ambaye ameweka katika mbingu nyota kubwa, na ameweka ndani yake taa na mwezi unaotoa nuru. Na Yeye ndiye anayefanya usiku na mchana kufuatana, ni ishara kwa yule anayetaka kukumbuka au anayetaka kushukuru.