Kila kilicho mbinguni na kila kilicho duniani kinamtakasa Mungu. Yeye ndiye Mwenye enzi, Mwenye hekima. (Aya 1)

Everything in the heavens and everything on earth extols God's limitless glory. He is the Almighty, the Wise. (Verse 1)

Aya hii ya ufunguzi inaeleza ukweli unaotokea katika ulimwengu, kwamba kila kilicho mbinguni na ardhini kinamtukuza Mwenyezi Mungu na kumsifu Yeye peke yake. Hivi ndivyo sura inavyoanza, sura inayosimulia matukio yaliyotangulia kuondolewa kwa makafiri miongoni mwa watu wa vitabu vya awali, na kupewa ardhi yao kama ghanima kwa waumini wanaomtukuza Mwenyezi Mungu na kumsifu kwa sifa Zake. Yeye ndiye Mwenye enzi, Mwenye uwezo wa kuwapa ushindi wale wanaomwamini na kuwaangamiza adui zake, Mwenye hekima anayepanga kila jambo kwa kusudi maalum.

This opening verse states a truth that takes place in the universe, where everything in the heavens and earth extols Gods glory and praises Him alone. This is how the surah that relates the events leading to the evacuation of the unbelievers among the people of earlier revelations and giving their land as a free gain to the believers who extol His glory and praise Him with His attributes begins. It is He who is the Almighty, able to give victory to those who believe in Him and destroy His enemies, the Wise who plans everything in accordance with a definite purpose.

Sura hiyo kisha inatupa simulizi ya matukio yaliyopelekea kuteremshwa kwake:

The surah then gives us an account of the events leading to its revelation:

Yeye ndiye aliyewatoa makafiri miongoni mwa watu wa vitabu vya mbinguni majumbani mwao wakati wa mkusanyiko wa kwanza. Ninyi hamkudhani kwamba wangetoka, nao walidhani kwamba ngome zao zitawalinda dhidi ya Mungu. Lakini Mungu aliwajia kutoka mahali ambapo hawakutarajia, akatia hofu mioyoni mwao. Hivyo wakaziharibu nyumba zao kwa mikono yao wenyewe pamoja na mikono ya waumini. Basi jifunzeni kutokana na mfano wao, enyi mwenye macho ya busara. Lau kama Mungu hakuwa ameamua kuwapa adhabu ya kuhamishwa, bila shaka angewaadhibu kwa adhabu kali katika dunia hii. Na katika Akhera watapata adhabu ya Moto, kwa sababu wamemwasi Mungu na Mtume wake.

It is He who drove the unbelievers among the people of earlier revelations out of their homes at the first gathering. You never thought they would go; while they thought that their fortifications would protect them against God. God came upon them from where they had not expected, casting terror into their hearts. Thus, they destroyed their homes by their own hands, as well as the hands of the believers. Learn from their example, you who are endowed with insight. Had it not been for God's having decreed exile for them, He would surely have inflicted [greater] suffering on them in this world. In the life to come they will still endure suffering through the fire because they have defied God and His Messenger.

Sehemu ya pili ya sura hii inaweka kanuni kuhusu ngawira ambazo Mungu aliwapa jamii ya Waislamu katika mkutano huu na katika mikutano mingine kama huu, ambapo Waislamu walipata ushindi bila ya kulazimika kupigana. Kanuni hizi zinatumika katika mzozo wowote ambapo mkono wa Mungu unafanya kazi moja kwa moja, bila kinga ya kibinadamu:

The second part of the surah lays down the rules concerning gains that were granted by God to the Muslim community in this encounter and in similar ones, where the Muslims achieved victory without having to fight. These rules apply to any conflict where Gods hand works directly, without human cover:

Chochote walichopata kutoka kwao, Mungu amekirejesha kwa Mtume Wake; hamkupaswa kuchochea farasi wala ngamia wa kupanda kwa ajili yake.

Whatever gains were taken from them God has turned over to His Messenger; you did not have to spur horse or riding-camel for its sake.

Mwenyezi Mungu huwapa Mitume wake mamlaka juu ya yeyote amtakaye. Mwenyezi Mungu ni Mwenye uwezo juu ya kila kitu. Chochote alichorejeshwa kwa Mtume wake kutoka kwa watu wa miji, ni cha Mwenyezi Mungu, Mtume, jamaa wa karibu, mayatima, maskini na msafiri mwenye uhitaji. Hivyo, havitazunguka tu miongoni mwenu wale mlio matajiri. Chochote anachokupa Mtume, kichukueni; na chochote anachokukataza, jiepusheni nacho. Mcheni Mwenyezi Mungu; kwani Mwenyezi Mungu ni Mkali wa adhabu. [Mali hayo ni] kwa wahamiaji maskini waliofukuzwa majumbani mwao na mali zao, wakitafuta fadhila za Mwenyezi Mungu na radhi yake, na ambao wanamsaidia Mwenyezi Mungu na Mtume wake. Hao ndio wakweli. Na kwa wale ambao tayari walikuwa wameimarika katika Makao na imani, wale wanaowapenda wanaotafuta hifadhi kwao, na wasio na tamaa mioyoni mwao kwa kile walichopewa wengine. Wanawapa kipaumbele kuliko nafsi zao, ingawa wao wenyewe wana uhitaji. Wale wanaookolewa kutokana na tamaa zao wenyewe ndio wenye kufanikiwa kweli. Wale wanaokuja baada yao husema: 'Mola wetu! Tusamehe sisi na ndugu zetu waliotutangulia katika imani. Usiweke uovu mioyoni mwetu dhidi ya wale walioamini. Mola wetu, Wewe ni Mwenye huruma, Mwingi wa rehema.' (Aya 6-10)

God gives His messengers mastery over whomever He wills. God has power over all things. Whatever gains God turns over to His Messenger from the people of the townships belong to God, the Messenger, kinsfolk, orphans, the needy and the traveller in need. Thus, they would not just circulate among those of you who are rich. Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it. Remain God-fearing; for God is severe in retribution. [Such gains are for] the poor migrants who have been driven out of their homes and possessions, seeking God's favour and His goodly acceptance, and who help God and His Messenger. These are the ones who are true. And to those who were already firmly established in the Home and in faith, those who love the ones that seek refuge with them and harbour no desire in their hearts for whatever the others may have been given. They give them preference over themselves, even though they are in want. Those who are saved from their own greed are truly successful. Those who come after them pray: 'Our Lord! Forgive us and forgive our brethren who preceded us in faith. Leave no malice in our hearts towards those who believe. Lord, You are compassionate, ever merciful. (Verses 6-10)

“ Chochote Mwenyezi Mungu alichokirejeshea Mtume Wake kutoka kwa watu wa miji, ni cha Mwenyezi Mungu, Mtume, jamaa wa karibu, mayatima, maskini na msafiri mwenye uhitaji. Hivyo, mali isiwe ikizunguka tu miongoni mwenu wale wenye utajiri. Na lolote analowapa Mtume, lichukueni; na analowakataza, jiepusheni nalo. Mcheni Mwenyezi Mungu; kwani Mwenyezi Mungu ni mkali wa kuadhibu.” (Aya ya 7) Aya hii inatoa maelezo ya hukumu kabla ya kutaja kanuni kuu ya mfumo wa kiuchumi na kijamii wa jamii ya Kiislamu: hivyo, mali “isiwe ikizunguka tu miongoni mwenu wale wenye utajiri.” (Aya ya 7) Hili linafuatiwa na kanuni kuu ya kikatiba: “Na lolote analowapa Mtume, lichukueni; na analowakataza, jiepusheni nalo.” (Aya ya 7) Ingawa kanuni hizi mbili zimetajwa kuhusiana na mapato yaliyopatikana katika tukio hili na jinsi yalivyopaswa kugawanywa, kanuni zote mbili zinavuka tukio lenyewe la papo hapo na kuweka misingi ya msingi kwa mfumo wa kijamii wa Kiislamu.

“ Whatever gains God turns over to His Messenger from the people of the townships belong to God, the Messenger, kinsfolk, orphans, the needy and the traveller in need. Thus, they would not just circulate among those of you who are rich. Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it. Remain God-fearing; for God is severe in retribution.” (Verse 7) This verse gives the details of the ruling before stating a major rule of the Muslim community’s economic and social system: thus, money “would not just circulate among those of you who are rich.” (Verse 7) This is followed by a major constitutional rule: “ Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it.” (Verse 7) Although these two rules are stated in connection with the gains made in this encounter and how they were to be distributed, both rules go beyond the immediate event to state fundamental principles for the Islamic social system.

Kanuni ya kwanza kati ya hizi mbili inabainisha kipengele kikuu cha mfumo wa kiuchumi wa Kiislamu, ambao unaruhusu umiliki binafsi lakini unauwekea kanuni hii inayozuia uwezekano wa mali kuzunguka miongoni mwa matajiri pekee katika jamii. Hali yoyote inayosababisha maskini kubaki nje ya mzunguko wa jumla wa mali, na kuiweka mali mikononi mwa matajiri pekee, ni kinyume na mfumo wa kiuchumi wa Kiislamu na inapingana na mojawapo ya malengo makuu ya mpangilio wake wa kijamii. Miamala yote katika jamii ya Waislamu lazima ipangwe kwa namna ambayo haitaruhusu hali kama hiyo kujitokeza, na kuivunja ikiwa tayari ipo.

The first of these two rules defines a major aspect of the Islamic economic system which approves private ownership but makes it subject to this rule that excludes the possibility of wealth being circulated only among the rich in society. Whatever situation leads to the poor being outside the general circulation of wealth, keeping it only in the hands of the rich, is contrary to the Islamic economic system and works against one of its major social organization objectives. All transactions in the Muslim community must be so organized so as not to allow such a situation to develop, and to dismantle it if it does exist.

Kanuni ya pili iliyowekwa katika aya inabainisha chanzo pekee cha sheria: "Lolote analokupa Mtume, lichukueni; na lolote analowakataza, jiepusheni nalo" (Aya ya 7). Kanuni hii inajumlisha katiba ya Kiislamu. Mamlaka ya sheria katika mfumo wa Kiislamu yanategemea ukweli kwamba sheria hutolewa kwetu na Mtume ﷺ katika mfumo wa Qur'ani au Sunnah. Jamii nzima, ikiwa ni pamoja na mtawala na mitambo ya serikali, haiwezi kutunga sheria yoyote inayopingana na kile alichotupa Mtume ﷺ. Iwapo itatunga sheria kama hiyo, sheria hiyo haina mamlaka, kwa sababu haina msingi wa mamlaka hayo. Mfumo huu unapingana na nadharia zote za kibinadamu, ikiwa ni pamoja na zile zinazofanya jamii, au taifa, kuwa chanzo cha mamlaka yote, zikilipa taifa haki ya kutunga sheria yoyoteliyoichagua. Chini ya Uislamu, mamlaka ni ya sheria ya Mwenyezi Mungu kama ilivyobainishwa na kufafanuliwa na Mtume Wake ﷺ. Wajibu wa jamii ya Waislamu ni kuhifadhi sheria ya Kiislamu ikiwa sawa na kuitekeleza. Mtawala na serikali wanatekeleza jukumu hili kwa niaba ya jamii. Hayo ndiyo mipaka ya jamii ya Waislamu, nayo haiwezi kwenda kinyume na kile alichokisema Mtume ﷺ katika jambo lolote la sheria.

The second rule laid down in the verse defines the only source of legislation: “ Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it” (Verse 7) This rule sums up the Islamic constitution. The authority of the law in the Islamic system is based on the fact that legislation is given to us by the Prophet in the form of the Qur’an or the Sunnah. The entire community, including the ruler and government machinery, cannot enact any law that is contrary to what is given to us by the Prophet. Should it enact such a law, that law is devoid of authority, because it lacks the very basis of authority. This system is contrary to all man-made theories, including those which make the community, or the nation, the source of all authorities, giving the nation the right to enact whatever legislations it chooses. Under Islam, authority belongs to Gods legislation as stated and explained by His Messenger. The Muslim community’s role is to keep Islamic law intact and to implement it. The ruler and the government undertake this task on behalf of the community. These are the limits of the Muslim community, and it cannot act contrary to what the Prophet has stated in any aspect of the law.

Katika maeneo yote ambayo sheria haijatajwa, jamii inaweza kutunga kile inachoona kuwa kinafaa, mradi tu kisipingane na kanuni yoyote iliyotajwa na Mtume ﷺ. Hii ni sehemu ya mfumo wa Kiislamu. Sheria yoyote itakayotungwa lazima ifuate yale aliyofundisha Mtume ﷺ, ikiwa kuna kauli kuhusu jambo hilo, na lazima isipingane na kanuni yoyote ya Kiislamu ikiwa hakuna kauli kama hiyo. Mamlaka ya jamii ya Waislamu, na serikali yake, yanabaki ndani ya mipaka hii. Huu ni mfumo wa kipekee, tofauti na mfumo wowote wa kibinadamu. Unahakikisha upatanifu kati ya sheria za jamii ya binadamu, ambazo zinatoka kwa Mungu, na sheria inayotawala ulimwengu, ambayo imewekwa na Mungu. Endapo kungetokea mgongano kati ya sheria ya kibinadamu na sheria ya ulimwengu, binadamu angekuwa katika taabu kubwa.

“[Mali hiyo ni kwa] maskini wahajiri waliofukuzwa kutoka majumbani mwao na mali zao, wakitafuta fadhila za Mwenyezi Mungu na radhi zake, na wanaomsaidia Mwenyezi Mungu na Mtume wake. Hao ndio wakweli” (Aya ya 8). Hii ni picha ya kweli inayoonyesha sifa kuu za Muhajirina.

“ [Such gains are for] the poor migrants who have been driven out of their homes and possessions, seeking God's favour and His goodly acceptance, and who help God and His Messenger. These are the ones who are true” (Verse 8) This is a true picture highlighting the main features of the Muhajirin.

Hakika walilazimika kukimbia mji wao, Makkah, chini ya shinikizo kubwa na mateso kutoka kwa jamaa zao wenyewe na kabila lao.

They were certainly forced to flee their home town, Makkah, under much pressure and persecution by their own kinsfolk and tribesmen.

Hawakuwa na kosa lolote isipokuwa kumwamini Mungu peke yake. Waliacha majumba yao na mali zao wakitafuta "fadhila za Mungu na radhi zake." (Aya ya 8) Walitambua kwamba hawakuwa na msaidizi wala mlinzi isipokuwa Yeye. Ingawa walikuwa wachache kwa idadi, wakifukuzwa kila mahali, walimsaidia Mungu na Mtume wake, "kwa nyoyo zao na panga zao," hata katika nyakati ngumu na muhimu kabisa. Kwa hiyo, wamestahili sifa njema waliyopewa katika Qur'ani: "Hao ndio wakweli." (Aya ya 8) Walisema neno linaloashiria imani yao na kuthibitisha kwa matendo yao. Walikuwa wakweli katika dai lao kwamba walimchagua Yeye juu ya vyote, na wakweli katika ahadi yao kwa Mtume wa Mungu kwamba watamfuata. Walikuwa wakweli kwa haki, wakijifanya kuwa toleo hai la haki hiyo.

They committed no offence other than believing in God alone. They abandoned their homes and possessions “seeking God's favour and His goodly acceptance.” (Verse 8) They realized that they had no helper or protector other than Him. Although they were few in number, chased everywhere, they “help God and His Messenger," with their hearts and swords, even at the hardest and most critical of times. Hence, they have earned the good description given to them in the Qur’an: “ These are the ones who are true.” (Verse 8) They said the word indicating their belief and confirmed it with their actions. They were true to their claim that they had chosen Him above all else, and true to their pledge to God’s Messenger that they would follow him. They were true to the truth, making of themselves a living version of it.

“Na kwa wale ambao tayari walikuwa wamekita mizizi katika Makao na katika imani, wale wanaowapenda wale wanaotafuta hifadhi kwao, na wasio na tamaa yoyote mioyoni mwao kwa kile ambacho wengine wamepewa. Wanawapa kipaumbele wao wenyewe, ingawa wao wenyewe wana uhitaji. Wale wanaookolewa na tamaa yao wenyewe ndio wenye kufaulu kweli.” (Aya ya 9) Hii tena ni picha angavu na ya kweli inayoonyesha sifa bainifu kuu za Ansaar. Hawa walikuwa kundi la kipekee la watu. Walifikia, kivitendo, viwango ambavyo watu wengi wangevifikiria kuwa vya kiidealisti mno kuwa kweli, na wakapanda hadi viwango vya juu mno hata kwa mawazo yetu.

Sura sasa inageukia tena kujadili tukio lenyewe, ikichora picha ya kundi jingine lililokuwa na nafasi katika tukio hilo, yaani wanafiki:

The surah now turns back to discuss the event itself, painting a picture of another group that played a role in it, the hypocrites:

Je, hukuwaona wale wanafiki wanaowaambia ndugu zao waliokufuru miongoni mwa watu wa vitabu vilivyotangulia: "Mkifukuzwa, sisi bila shaka tutatoka pamoja nanyi, wala hatutamtii yeyote dhidi yenu; na mkishambuliwa, sisi bila shaka tutakuja kuwasaidia"? Mwenyezi Mungu anashuhudia kwamba wao kweli ni waongo. Wakifukuzwa, hawatatoka pamoja nao; na wakishambuliwa, hawatawasaidia. Hata wakiwasaidia, bila shaka watageuka migongo na kukimbia; kisha hawatapata msaada wowote. Nyinyi (enyi waumini) mnaingiza katika nyoyo zao hofu kubwa zaidi kuliko hofu yao kwa Mwenyezi Mungu, kwa sababu wao ni watu wasiofahamu. Hawatapigana nanyi kamwe kwa pamoja, isipokuwa kutoka ndani ya ngome zilizoimarishwa au nyuma ya kuta. Uadui wao kati yao ni mkali. Mnaweza kudhani kwamba wameungana, ilhali nyoyo zao zimetofautiana, kwa sababu wao ni watu wasiotumia akili zao. Ni kama wale waliokuwa karibuni kabla yao, walioonja matokeo mabaya ya matendo yao wenyewe. Watapata adhabu chungu. Ni kama Shetani, anayemwambia mwanadamu: "Kataa imani!" Lakini mwanadamu anapokufuru, Shetani husema: "Mimi sina uhusiano nawe kabisa; hakika mimi namcha Mwenyezi Mungu, Mola wa viumbe vyote." Wote wawili watakuwa motoni, humo wakidumu milele. Hiyo ndiyo malipo ya madhalimu. (Aya 11-17)

Are you not aware of those hypocrites who say to their brethren who disbelieve among the people of earlier revelations, *If you are driven out, we shall most certainly go with you, and shall never pay heed to anyone against you; and if you are attacked, we shall most certainly come to your aid? God bears witness that they are indeed liars. If they are driven out, they will not go with them; and if they are attacked, they will not help them. Even if they come to their aid, they will most certainly turn their backs in flight; and in the end they will have no help. You, [believers,] arouse in their hearts a fear more intense than their fear of God, because they are devoid of understanding. They will never fight you even in a body except from within fortified strongholds or from behind walls. Strong is their internal hostility. You may think that they are united when in fact their hearts are at odds with one another, because they are people who will not use their reason. Like those who, a short while before them, had to taste the evil that came from their own doings. Painful suffering is in store for them. Like Satan, who says to man, 'Reject the faith!" Yet when man disbelieves, Satan says, 7 here and now disown you. I fear God, the Lord of all the worlds.’ Both will end up in the fire, where they will abide. Such is the reward of the wrongdoers. (Verses 11-17)

Uhamisho huu wa Banu al-Nadir kutoka Madina haukuwa wa kwanza wa aina yake. Ulitanguliwa na uhamisho wa kabila la Qaynuqa( ambalo aya ifuatayo huenda inalirejelea:

This evacuation of the al-Nadir from Madinah was not the first of its kind. It was preceded by the evacuation of the Qaynuqa( tribe, to which the following verse most probably refers:

wale ambao, muda mfupi kabla yao, walilazimika kuonja uovu uliotokana na matendo yao wenyewe. Adhabu chungu inawangoja.

those who, a short while before them, had to taste the evil that came from their own doings. Painful suffering is in store for them.

(Aya ya 15)

(Verse 15)

Tukio na kabila la Wayahudi la Qaynuqa( lilitokea baada ya Vita vya Badr, lakini kabla ya Vita vya Uhud. Kabila la Qaynuqa( lilifungwa na mkataba na Nabii ﷺ pamoja na Waislamu. Waislamu walipopata ushindi mkubwa dhidi ya makafiri huko Badr, Wayahudi walikasirika na kuwa na chuki dhidi ya Waislamu. Waliogopa kwamba nafasi yao huko Madina ingedhoofika, huku nafasi ya Waislamu ikiimarika. Nabii ﷺ alipata habari za yale waliyokuwa wakinong'onezana wao kwa wao, na akajua nia zao mbaya.

The encounter with the Jewish tribe of Qaynuqa( took place after the Battle of Badr, but before the Battle of Uhud. The Qaynuqa( were bound by a treaty with the Prophet and the Muslims. When the Muslims won a great victory against the unbelievers in Badr, the Jews were upset and harboured a grudge against the Muslims. They feared that their position in Madinah would be weakened while the position of the Muslims would be strengthened. The Prophet got wind of what they were whispering to one another and learnt of their ill intentions.

Aliwakumbusha kuhusu mkataba aliokuwa ametia saini nao, na akawaonya kwamba mwenendo wao huenda ukaleta matokeo mabaya. Wao walimjibu kwa jeuri, wakisema: “Muhammad ﷺ! Usijivune sana kwa nguvu zako. Umekutana tu na kundi lililojua kidogo kuhusu vita, nawe ukafanikiwa kupata ushindi dhidi yao. Ukituingilia vitani, hakika utajua kwamba sisi ni wapiganaji wa kweli.” Baada ya hayo, wakaendelea kuwachokoza Waislamu mara kwa mara.

He reminded them of the treaty he had signed with them and warned them that their attitude might augur ill. They replied rudely to him, saying: “Muhammad! Do not think too highly of your power. You have only encountered a group who knew little about fighting a war and you managed to score a victory against them. Should you engage us in battle, you will certainly know that we are true fighters.” They followed this with repeated provocations against the Muslims.

Sura sasa inawaelekea waumini, ikiwaita kwa sifa wanayoipenda zaidi, ikiwatofautisha na wengine wote na kuwarahisishia kuwa chanya. Wanaitwa wamche Mungu, wapime kile wanachokiandalia maisha yao ya akhera, wawe macho kila wakati, na kuhakikisha kwamba hawafuati nyayo za watu wa kale waliomsahau Mungu. Waumini tayari wameshaona hatima iliyowapata baadhi yao ambao wamekusudiwa moto wa jahannamu.

The surah now addresses the believers, calling them by the quality they love best, distinguishing them from all others and making it easy for them to be positive. They are called upon to remain God-fearing, to take stock of what they prepare for their life to come, to be always alert and make sure that they do not follow in the footsteps of those earlier people who forgot God. The believers have already seen the fate that befell some of these who are destined for the fire of hell:

Enyi mlioamini, mcheni Mwenyezi Mungu. Kila nafsi na itazame ni nini imekitanguliza kwa ajili ya kesho. Endeleeni kumcha Mwenyezi Mungu, kwa kuwa Mwenyezi Mungu anajua kwa undani yote mnayoyafanya. Msiwe kama wale waliomsahau Mwenyezi Mungu, kwa hiyo naye akawasahaulisha nafsi zao wenyewe. Hao ndio mafasiki. Hawalingani wale watakaoingia motoni na wale watakaoingia peponi. Wale watakaoingia peponi ndio hasa watakaofanikiwa.

Believers, have fear of God. Let every soul consider carefully what it sends ahead for tomorrow. Remain God fearing, for God is fully aware of all that you do. Be not like those who forget God, so God causes them to forget their own souls. They are the transgressors. Not equal are the ones destined for the fire and the ones destined for paradise. Those who are destined for paradise are indeed the ones who will triumph.

(Aya 18-20)

(Verses 18-20)

Hofu hiyo ya Mungu ni hali ya moyo ambayo maneno hayawezi kuieleza kikamilifu. Ni hali inayoufanya moyo wa mwanadamu uwe macho, ukihisi uwepo wa Mungu kila wakati. Inamfanya mtu daima awe mwangalifu, akiogopa kwamba Mungu anaweza kumwona katika hali inayomchukiza. Muumini anajua kwamba jicho la Mungu linawaangalia kila mtu na kila moyo wakati wote. Je, mtu anawezaje na lini kuwa katika hali ambayo Mungu hamwoni?

Such fear of God is a mental state that words cannot fully describe. It is a condition that makes the human heart alert, feeling Gods presence at every moment. It keeps man always on the watch, fearing that God may see him in a condition that displeases Him. A believer knows that Gods eye watches everyone and every heart at every moment. How and when can man be in a situation that God does not see?

"Kila nafsi na ilitafakari kwa makini kile inachokitanguliza kwa ajili ya kesho." (Aya ya 18) Tena, hii ni kauli inayomaanisha zaidi sana kuliko jumla ya maneno yake. Kuifikiria tu kunaweka mbele ya moyo wa mtu kumbukumbu ya matendo yote aliyoyafanya katika maisha yake yote. Anatazama kwa makini kila mstari, akijumlisha jumla yake baada ya kuangalia kila undani. Akishafanya hivyo, anajua alichokitanguliza mbele yake kwa maisha yake ya baadaye. Hili linamtahadharisha juu ya udhaifu wake na mapungufu yake, ingawa ameshafanya mema mengi. Angejisikiaje ikiwa salio lake la mwisho linaonyesha matendo mema kidogo? Hili kwa hakika huuweka moyo wa mwanadamu macho daima, ukitafuta njia na mbinu za kuboresha rekodi yake ya matendo mema daima.

Sura sasa inaongeza ujumbe wenye nguvu unaotikisa mioyo kwa undani.

The surah now adds a powerful note that shakes hearts to the core.

Inaonyesha athari ambayo Qur'ani ingekuwa nayo juu ya miamba migumu kama ingeteremshwa juu yake:

It portrays what effect the Qur’an would have had on solid rocks had it been so sent down:

Lau tungeliteremsha Qur'ani hii juu ya mlima, ungeuona ukinyenyekea na kupasuka vipande vipande kwa kumcha Mwenyezi Mungu. Tunawapigia watu mifano kama hii ili wapate kutafakari.

Had We brought down this Quran upon a mountain, you would have seen it humble itself and break asunder for fear of God. We put such images before people so that they may reflect. (Verse 21)

Picha hii inaonyesha ukweli. Qur'ani hii ina uzito, nguvu na athari yenye kutikisa ambayo haiwezi kupingwa kabisa tunapoipokea kama ilivyo kweli. (Umar ibn al-Khattab alipata uzoefu kama huo alipomsikia msomaji akisoma mwanzo wa Surah 52: "Naapa kwa Mlima Sinai; naapa kwa kitabu kilichoandikwa katika ngozi iliyofunuliwa; naapa kwa Nyumba iliyotembelewa sana; naapa kwa dari iliyoinuliwa juu; naapa kwa bahari inayochemka; hakika adhabu ya Mola wako itatokea. Hakuna kitakachoweza kuizuia..." (52: 1-8) Alipokuwa akisikiliza, aliegemea ukuta uliokuwa karibu. Kisha alirudi nyumbani na kujisikia mgonjwa. Watu walimtembelea kwa mwezi mzima, wakiuliza hali yake ya afya.

This image reflects the truth. This Qur’an has such weight, power and shaking influence that is absolutely irresistible when we receive it as it truly is. (Umar ibn al-Khattab had such an experience when he overheard a reciter reading the opening of Surah 52: “By Mount Sinai; by a scripture inscribed on unrolled parchment; by the much-visited House; by the vault raised high; by the swelling sea; your Lord} punishment will indeed come to pass. Nothing can stop it..." (52: 1-8) As he listened, he leaned on a wall nearby. He then went back home and felt ill. People kept visiting him for a month, enquiring after his health.

Nyakati ambazo mtu anapokuwa tayari kikamilifu kupokea ukweli fulani uliomo katika Qur'an humtetemesha na kumtikisa. Atapitia mabadiliko ambayo yanafananishwa vyema zaidi katika ulimwengu wa kimwili na athari za sumaku na umeme, au hata zenye nguvu zaidi. Mungu, Muumba wa milima aliyeteremsha Qur'an kutoka juu, anasema: "Lau tungeiteremsha Qur'ani hii juu ya mlima, ungeuona ukinyenyekea na kupasuka kwa kuogopa Mungu." (Aya ya 21) Yeyote ambaye ameshapata uzoefu fulani wa Qur'an ikigusa nafsi zao za ndani ataithamini kweli hii kwa namna ambayo haiwezi kuelezwa vinginevyo. "Na mifano hii tunawapigia watu ili wapate kutafakari." (Aya ya 21) Mfano kama huo unapaswa kuweka mioyo ikifikiri na kutafakari.

Sehemu iliyobaki ya sura imejitolea kumtukuza Mungu kwa kina, ikitaja baadhi ya majina yake na sifa zake. Hili ni sehemu ya athari ya Qur'ani katika ulimwengu. Ni kama tunauona ulimwengu kama mtu anayetoa utukufu huu kwa kinywa chake, na ufalme mkubwa unaouitikia katika kila pembe. Sifa hizi za Mungu zina athari dhahiri juu ya asili yenyewe ya ulimwengu, matukio yake na mwingiliano wake. Ulimwengu unapotoa utukufu huu, unashuhudia ukweli wa sifa hizi na athari zake.

The rest of the surah is devoted to a long glorification of God, citing a number of His names and attributes. This serves as an aspect of the influence of the Qur’an on the universe. It is as if we see the universe as a person expressing this glorification with his mouth, and a vast kingdom echoing it in every corner. These attributes of God have clear effects on the very nature of the universe, its phenomena and interactions. As it offers this glorification, it testifies to the truth of these attributes and their effects:

Yeye ndiye Mungu: hakuna mungu mwingine isipokuwa Yeye. Ndiye anayejua yote yaliyo nje ya ufahamu wa yeyote, pamoja na yote yanayoweza kuonekana. Yeye ndiye Mola Mwenye Rehema, Mwenye Kurehemu. Yeye ndiye Mungu:

He is God: there is no deity other than Him. It is He who knows all that is beyond the reach of anyone's perception, as well as all that which can be witnessed. He is the Lord of Grace, the Ever Merciful. He is God:

Hakuna mungu mwingine isipokuwa Yeye, Mfalme, Mtakatifu, Chanzo cha Amani, Mtoaji wa Imani, Mlinzi juu ya kila kitu, Mwenye nguvu, Mwenye kulazimisha, ambaye ukuu wote ni wake.Ametukuka Mungu katika utukufu wake usio na mipaka juu ya chochote wanachomshirikisha naye. Yeye ndiye Mungu:

there is no deity other than Him, the Sovereign, the Holy, the Source of Peace, the Giver of Faith, the Guardian over all, the Almighty, the Compeller, to whom all greatness belongs. Exalted is God in His limitless glory above anything they associate as partner with Him. He is God:

Muumba, Mwenye kuumba na kutengeneza kila kitu, Mwenye kuvipa umbo na sura. Ni Zake majina mazuri kabisa. Kila kilichomo mbinguni na ardhini kinamtakasa na kumsifu Yeye utukufu usio na mipaka. Yeye peke yake ndiye Mwenye nguvu, Mwenye hekima. (Aya 22-24)

the Creator, the Maker who gives shape and form to all. His are the most gracious names. Everything in the heavens and earth extols His limitless glory. He alone is the Almighty, the Wise. (Verses 22-24)

Ni utukufu mkubwa unaokusanya sifa kadhaa tukufu za Mungu. Una sehemu tatu, na kila moja huanza kwa kuthibitisha umoja wa Mungu, ama kwa maneno, "Yeye ni Mungu: hakuna mungu mwingine isipokuwa Yeye," au kwa maneno, "Yeye ni Mungu" pekee. Kila mojawapo ya majina au sifa hizi nzuri zaidi ina uhusiano wake wazi na ulimwengu, na athari inayoonekana katika maisha ya binadamu. Hivyo zinaufikisha moyo wa mwanadamu athari zake katika maisha na viumbe hai. Hizi si sifa hasi. Wala hazijitenge na ulimwengu, hali zake, matukio yake na mambo yanayotokea ndani yake.