Enyi mlioamini! Msiwe na kiburi mbele ya Mwenyezi Mungu na Mtume Wake. Mcheni Mwenyezi Mungu; hakika Mwenyezi Mungu ni Msikivu, Mjuzi. {Enyi mlioamini! Msiinue sauti zenu juu ya sauti ya Nabii, wala msimfokee kwa sauti kubwa kama mnavyofokeana ninyi kwa ninyi, kwa kuhofia matendo yenu yasije yakabatilika na nyinyi hamtambui.} ﷺ {Hakika wale wanaoshusha sauti zao mbele ya Mtume wa Mwenyezi Mungu, hao ndio ambao Mwenyezi Mungu amezijaribu nyoyo zao kwa ucha Mungu. Wao watapata msamaha na malipo makubwa.} ﷺ

Believers! Do not behave presumptuously in the presence of God and His Messenger. Have fear of God: God hears all and knows all. Believers! Do not raise your voices above the voice of the Prophet, nor speak loudly to him as you would speak loudly to one another, lest all your deeds should come to nothing without your perceiving it. Those who lower their voices in the presence of God's Messenger are the ones whose hearts God has tested for piety. Forgiveness and a rich reward await them.

Wengi wa wale wanaokuita kutoka nje ya vyumba vyako vya faragha ni watu wasiotumia akili zao. Lau wangekuwa na subira hadi utoke kwao, ingekuwa bora kwao wenyewe. Hata hivyo, Mungu ni Mwingi wa kusamehe, Mwenye rehema,

Those who call out to you from without your private apartments are for the most part people who do not use their reason. If they had the patience to wait until you went out to them, it would before their own good. Still, God is much forgiving, merciful, (Verses 1-5)

Sura inaanza kwa wito huu wa kwanza wenye upendo unaolenga kuamsha nyoyo.

The surah starts with this first loving address that aims to alert hearts:

"Waumini." Ni hitabu cha Mwenyezi Mungu kwa wale wanaomwamini, kinachogusa mioyo yao kwa kuonyesha uhusiano walio nao naye, na kuwakumbusha kwamba ni Wake, wanabeba alama Yake, wanatekeleza amri Yake na ni askari Wake. Wanatambua kwamba wamo duniani kwa kusudi ambalo Yeye anataka litimizwe. Ikiwa Amewafanya wapende imani na kuionekana nzuri machoni mwao, kama sehemu ya fadhila Yake, inawapasa kusimama pale Anapotaka wawe, wakisubiri amri na hukumu Yake. Wanapaswa kufurahi kutekeleza amri Yake kwa unyenyekevu kamili kwake: "Enyi mlioamini! Msiwe na kiburi mbele ya Mwenyezi Mungu na Mjumbe Wake."

“Believers'." It is an address by God to those who believe in Him, touching their hearts by highlighting the bond they have with Him, making them aware that they belong to Him, carry His mark, do His bidding and are His soldiers. They realize that they are in this world for a purpose He wants to accomplish. If He has made faith appealing to them and seem beautiful in their eyes, as part of His favour, it behoves them to stand where He wants them to be, awaiting His orders and judgement. They should be glad to do His bidding in full submission to Him: “Believers! Do not behave presumptuously in the presence of God and His Messenger.

Katika hadithi iliyopokewa na Abu Bakarah, Nafi' bin al-Harith anasimulia kwamba wakati wa hija yake, Mtume ﷺ aliwauliza Maswahaba wake: “Huu ni mwezi gani?” Tukasema: “Mwenyezi Mungu na Mjumbe wake ndio wanaojua zaidi.” Akanyamaza kimya hadi tukadhani kwamba atautaja kwa jina jingine. Lakini akasema: “Je, si ni Dhul-Hijjah?” Tukasema: “Ndiyo.” Kisha akauliza: “Huu ni mji gani?” Tukasema: “Mwenyezi Mungu na Mjumbe wake ndio wanaojua zaidi.” Tena alinyamaza kimya hadi tukadhani kwamba ataupa jina jingine, lakini akasema: “Je, si ni mji mtakatifu?” Tukasema: “Ndiyo, hakika ni huo.” Kisha akaendelea kuuliza: “Leo ni siku gani?” Tukajibu: “Mwenyezi Mungu na Mjumbe wake ndio wanaojua zaidi.” Mara nyingine tena alibaki kimya hadi tukadhani kwamba atautaja kwa jina jingine, lakini akasema: “Je, si ni siku ya kuchinja?” Tukajibu kwa uthibitisho...” Huu, basi, ni mfano wa kiwango walichofikia Maswahaba wa Mtume ﷺ katika tabia zao za kumcha Mwenyezi Mungu walipopokea maelekezo haya pamoja na amri ya kudumisha hofu ya Mwenyezi Mungu, ambaye husikia yote na hujua yote.

In a hadith reported by Abu Bakarah NafT ibn al-Harith mentions that during his pilgrimage, the Prophet asked his Companions: “‘Which month is this?’ We said: ‘God and His Messenger know best.’ He was silent until we thought that he would give it a different name. But he said: ‘Is it not Dhu’l-Hijjah?’ We said: ‘Yes.’ He then asked: ‘Which city is this?’ We said: ‘God and His Messenger know best.’ Again, he was silent until we thought that he would call it by a different name, but then he said: ‘Is it not the sanctified city?’ We said: ‘Yes, indeed.’ So he went on and asked: ‘What day is today?’ We replied: ‘God and His Messenger know best.’ Once more he remained silent until we thought that he would give it a different name, but then he said: ‘Is it not the day of sacrifice?’ We answered in the affirmative...” This is, then, an example of the standard the Prophet’s Companions achieved in their God-fearing manners when they heard this instruction coupled with the order to maintain their fear of God, who hears all and knows all.

Aspekti ya pili ya adabu njema ilihusu mazungumzo ya Maswahaba wa Mtume ﷺ naye wenyewe, na heshima ambayo wanapaswa kuwa nayo na kuionyesha. Hili lilipaswa kuzingatiwa katika jinsi walivyozungumza naye na katika kiwango cha sauti zao. Hivyo ndivyo walivyopaswa kudhihirisha heshima yao kwa Mtume ﷺ walipokaa pamoja naye. Mwenyezi Mungu alipowavutia umakini wao kwa sharti hili, aliwaita kwa sifa hiyo waliyopenda kuwa nayo, na akawaonya kwamba kuvunja amri zake kunaweza kuleta matokeo mazito baadaye: “Enyi mlioamini! Msiinue sauti zenu juu ya sauti ya Mtume, wala msimwambie kwa sauti kubwa kama mnavyoambiana ninyi kwa ninyi, isije ikawa matendo yenu yamebatilika bila nyinyi kutambua.” (Aya ya 2)

The second aspect of good manners concerned the Prophet’s Companions’ own discourse with him and the respect they should feel and show. This was to be observed in how they spoke to him and in the level of their voices. This was how they should manifest their respect for the Prophet as they sat with him. As God drew their attention to this requirement, He addressed them by that quality they loved to have and warned them that violation of His orders might bring grievous consequences in its wake: “Believers! Do not raise your voices above the voice of the Prophet, nor speak loudly to him as you would speak loudly to one another, lest all your deeds should come to nothing without your perceiving it.” (Verse 2)

Enyi mlioamini! Ikiwa mtu mwovu atawajia na habari yoyote, thibitisheni kwanza, msije mkawadhuru watu kwa kutojua, kisha mkajuta kwa mliyoyafanya. Na jueni kwamba Mtume wa Mwenyezi Mungu ﷺ yuko miongoni mwenu. Lau angewafuata matakwa yenu katika mambo mengi, hakika mngeingia katika madhara. Lakini Mwenyezi Mungu amewapendezesha imani, akaipamba mioyoni mwenu, na akawachukiza kufuru, uovu na kumuasi Mwenyezi Mungu. Hao ndio walioongoka. Hili ni fadhila na neema kutoka kwa Mwenyezi Mungu.

Believers! If any evildoer comes to you with a piece of news, make sure of it first, lest you should wrong others unwittingly and then regret your action. And know that God's Messenger is among you. Were he to comply with your inclinations in many a case, you would surely come to harm. But God has caused [your] faith to be dear to you, and has given it beauty in your hearts, and has made hateful to you unbelief, wrongdoing and disobedience to God. Such indeed are they who follow the right course. [All this is indeed part of] God's bounty and favour.

Mungu ni Mjuzi wa yote, Mwenye hekima kweli. (Aya 6-8)

God is all-knowing, truly wise. (Verses 6-8)

Anwani ya kwanza katika surah inabainisha uongozi na chanzo ambacho amri zinapaswa kupokelewa. Anwani ya pili inaweka viwango vya adabu na heshima vinavyopaswa kudumishwa katika kushughulika na uongozi huu.

The first address in the surah defines the leadership and the source from which to receive orders. The second establishes the standards of manners and respect to be maintained in dealing with this leadership.

Zote mbili ni msingi wa sheria zote na maagizo yanayofuata katika sura hii. Ni muhimu chanzo na uongozi vifafanuliwe vizuri ili maagizo na mafundisho yapewe thamani yake halisi na yatiiwe ipasavyo. Kwa hiyo, anwani ya tatu inawafundisha waumini jinsi ya kupokea habari na taarifa, na haja ya kuthibitisha uaminifu wake. "Enyi mlioamini! Mtu fasiki akiwaletea habari, thibitisheni kwanza, msije mkawadhuru watu kwa ujinga, kisha mkajuta kwa yale mliyoyafanya." (Aya ya 6)

Both serve as the basis for all legislations and directives that follow in the surah. It is imperative for the source and the leadership to be well defined so that directives and instructions be given their true value and so that they are properly obeyed. Hence, the third address explains to the believers how to receive news and reports and the need to verify their reliability. “Believers! If any evildoer comes to you with a piece of news, make sure of it first, lest you should wrong others unwittingly and then regret your action.” (Verse 6)

Aya hiyo inamtaja mtu mwovu hasa kwa sababu yeye ana uwezekano mkubwa zaidi wa kusema uongo. Ni muhimu kwamba shaka isienezwe sana katika jamii ya Waislamu. Ikiwa kila taarifa itatiliwa shaka, mfumo wa kukusanya ujasusi na taarifa unakwama. Katika jamii ya Kiislamu, watu binafsi kwa kawaida huchukuliwa kuwa waaminifu, na taarifa wanazoleta huchukuliwa kuwa za kuaminika. Mtu mwovu hutendewa tofauti: taarifa yake haikubaliwi mpaka ihakikiwe. Hivyo, jamii huchagua njia ya kati kati ya kukubali na kukataa taarifa inazopewa. Jamii haikimbilii kuchukua hatua kwa msingi wa taarifa aliyoitoa mtu ambaye mwenendo wake unaacha mengi ya kutamanika. Hatua za haraka kama hizo zinaweza kusababisha kumdhulumu watu wengine, na kisha majuto. Zaidi ya hayo, hatua za haraka kama hizo zinaweza kumletea Mwenyezi Mungu (SWT) ghadhabu na kuiweka jamii katika hali ya kutenda dhuluma.

Inaonekana kwamba baadhi ya Waislamu walitaka kuchukua hatua mara moja walipopokea habari ya kwanza iliyoripotiwa na al-Walid ibn ‘Uqbah. Walimshauri Mtume ﷺ awaadhibu kabila la al-Mustalaq mara moja. Katika kufanya hivyo, walichochewa na hamu kubwa ya kuhakikisha hadhi ya Uislamu, na kuchukua hatua dhidi ya wale waliokataa kutoa zakat. Aya inayofuata inawakumbusha neema kubwa waliyokuwa nayo, yaani uwepo wa Mtume ﷺ kati yao. Wanapaswa kuthamini neema hii na kuwa na kumbukumbu ya daima ya umuhimu wake: "Na jueni kwamba Mjumbe wa {Mwenyezi Mungu} yuko miongoni mwenu" (Aya ya 7).

It appears that some Muslims wanted to take immediate action when they heard the first news reported by al-Walid ibn ‘Uqbah. They advised the Prophet to immediately punish the al-Mustalaq tribe. In doing so, they were motivated by a keen desire to ensure the status of Islam and to act against those who refused to pay zakat. The next verse reminds them of the great blessing they had, namely the Prophet’s presence in their midst. They should appreciate this blessing and be always mindful of its importance: “And know that God's Messenger is among you” (Verse 7)

Hii ni hali ambayo tunaweza kuiwazia kwa urahisi sana kwa sababu ilitokea kweli. Lakini tukiitafakari, tunaona kwamba ni kubwa mno, nje ya uwezo wa kufikiri. Je, ni rahisi kuwazia mawasiliano ya kuendelea na yenye nguvu kati ya mbingu na ardhi, yaliyoshuhudiwa na wote, ambapo mbingu inazungumza na watu duniani kuhusu mambo yao ya hadharani na ya faragha, ikirekebisha makosa yao moja moja, na kuwapa ushauri kuhusu mambo yao ya ndani kabisa? Mmoja wao anaweza kufanya au kusema jambo, au hata kuwaza wazo fulani, lakini mbingu inajua yote hayo. Kinachofuata ni kwamba Mwenyezi Mungu humjulisha Mtume wake yaliyotokea na kumwelekeza afanye au aseme kile kinachohitajika kuhusu jambo hilo. Hili ni jambo kubwa kiasi kwamba baadhi ya waliokuwepo wakati huo huenda hawakuweza kulithamini kikamilifu. Kwa hiyo wanakumbushwa kwa namna hii mahsusi: “Na jueni kwamba Mtume wa Mwenyezi Mungu yuko kati yenu.” (Aya ya 7) Yaani, fahamuni ukweli huu na mpe umuhimu wake unaostahili.

This is a reality that we can very easily imagine because it actually happened. However, when we reflect on it, we see that it is superior, beyond imagination. Is it easy to imagine a continuous, dynamic contact between heaven and earth, witnessed by all, whereby heaven speaks to people on earth about their public and private affairs, correcting their errors one by one, and giving them advice about their most intimate affairs? Any one of them might do or say something, or even entertain a thought, and yet heaven is aware of it all. What happens next is that God informs His Messenger of what has taken place and directs him to do or say whatever is necessary about it. This is something so great that it might not be fully appreciated by some of those present at the time. Hence, they are reminded of it in this particular way: “And know that God's Messenger is among you." (Verse 7) In other words, be aware of this fact and give it its due importance.

Ikiwa makundi mawili ya waumini yatapigana, basi patanisheni baina yao.

If two groups of believers fall to fighting, make peace between them.

Lakini ikiwa mmoja wao ataendelea kutenda dhulma dhidi ya mwenzake, basi pigana na yule anayetenda dhulma hadi arejee kwenye amri ya Mwenyezi Mungu; na wakirejea, suluhisheni baina yao kwa uadilifu, na watendeeni haki. Hakika Mwenyezi Mungu huwapenda wanaotenda haki. Waumini wote ni ndugu tu. Basi, suluhisheni baina ya ndugu zenu wawili, na mcheni Mwenyezi Mungu, ili mpate kurehemewa. {Aya 9-10}

But then, if one of the two goes on acting wrongfully towards the other, fight against the one that acts wrongfully until it reverts to God's commandment; and if they revert, make peace between them with justice, and deal equitably with them. Indeed, God loves those who act equitably. All believers are but brothers. Hence, make peace between your two brothers, and remain God fearing, so that you may receive [God's] mercy. (Verses 9-10)

Kanuni hii ni ya vitendo inayolinda jamii ya waumini dhidi ya fitina zinazotokana na uvunjaji wa mipaka na chuki za moyoni. Kanuni hii inakuja mara tu baada ya amri ya kuthibitisha habari zinazotolewa na watu waovu, ili kuhakikisha kwamba waumini hawakimbilii vitendo ambavyo vinaweza kuleta matokeo yasiyofaa. Iwe aya hii iliteremshwa kutokana na tukio fulani mahsusi, kama baadhi ya simulizi zinavyoonyesha, au ilikuwa ni kuanzisha tu kipengele cha sheria kinachoeleza kile ambacho jamii ya Kiislamu inapaswa kufanya katika hali kama hizo, bado inatoa kanuni ya jumla na yenye ufanisi mkubwa ambayo inamaliza fitina na kuhakikisha mshikamano ndani ya jamii ya Kiislamu. Pia inaweka msingi wa haki, uadilifu na usawa.

This is a practical rule to protect the community of believers from strife resulting from excesses and hard feelings. This rule is given immediately after the requirement to verify the reports given by evildoers, making sure that the believers do not rush into action that may be counterproductive. Whether this verse was revealed in consequence of a particular case, as some reports suggest, or whether it was merely initiating a piece of legislation to outline what the Muslim community should do in such cases, it nonetheless provides a general and highly effective rule that stamps out strife and ensures solidarity within the Muslim community. It also establishes justice, rightness and fairness.

Haya yote yanategemea waumini kuwa wenye kumcha Mungu, na matumaini yao kwamba Yeye atawaneemesha jamii inayotenda haki na kufanya kazi ya kupatanisha.

All this is based on believers being God-fearing and their hope that He will bestow His grace on a community that deals with justice and works for reconciliation.

Enyi mlioamini! Wanaume wasiwadharau wanaume wengine: huenda wale wanaowadharau wakawa bora kuliko wao. Wala wanawake wasiwadharau wanawake wengine: huenda wale wanaowadharau wakawa bora kuliko wao. Wala msijichafue nafsi zenu, wala msiwapachike wenzenu majina mabaya. Kuitwa kwa jina baya baada ya kuamini ni uovu. Wasiotubu hao ndio madhalimu. (Aya ya 11)

Believers! No men shall deride other men: it may well be that those [whom they deride] are better than themselves. And no women [shall deride other] women: it may well be that those [whom they deride] are better than themselves. And neither shall you defame yourselves, nor insult one another by [opprobrious] epithets. Ill-seeming is a name connoting wickedness [to be used of one] after he has believed. Those who do not repent are indeed wrongdoers. (Verse 11)

Jamii ya kibinadamu ambayo Uislamu unaianzisha kwa mwanga wa mwongozo wa Qur'ani inazingatia kiwango cha juu cha adabu. Kila mtu katika jamii hii ana heshima yake, ambayo haiwezi kuvunjwa. Kwa kweli, ni sehemu ya heshima ya jamii nzima. Kumsingizia au kumtukana mtu yeyote ni kujitukana mwenyewe, kwa sababu jamii yote ni kiumbe kimoja, na heshima yake ni moja.

The human society Islam establishes in the light of Quranic guidance operates a high standard of manners. Every individual in this society has his or her integrity, which may not be compromised. Indeed, it is part of the integrity of the whole community. To slander anyone is to slander oneself, because the whole community is a single entity and its integrity is one.

Katika aya hii, Qur'ani tena inawasemesha waumini kwa maelezo yao yanayopendwa zaidi, "Waumini". Inakataza kundi moja kuwadharau wengine, awe ni wanaume wanaowadharau wanaume wenzao, au wanawake wanaowadharau wanawake wenzao. Kwani wanawezaje kujua kama wale wanaowadharau wana hadhi bora zaidi kwa Mungu?

In this verse, the Qur’an again addresses the believers by their most beloved description, “Believers”. It forbids that one group should deride another, be they men deriding other men, or women deriding other women. For how can they know whether or not the ones they deride enjoy a better status with God?

Mpangilio wa aya hii unaashiria kwamba thamani zinazoonekana kuwa muhimu kwa wanaume au wanawake huenda zisiwe zile zinazowapa watu hadhi yao halisi. Kuna thamani nyingine ambazo watu huenda hawazijui. Hizi zinajulikana kwa Mungu, ambaye huziendesha kwa haki. Tajiri anaweza kumdharau maskini. Vivyo hivyo, wale walio imara, wanaofurahia afya nzuri, akili, watoto na msaada, wanaweza kuwadharau wale walio na bahati mbaya kuliko wao, kama vile walio dhaifu, walemavu, wasio na akili timamu, wasio na watoto, au yatima wasio na msaada. Mwanamke anayejiona kuwa mzuri, mchanga, mwenye umbo kamili, au tajiri anaweza kumdharau mwingine kwa kuwa mbaya wa sura, mzee, mwenye umbo lisilo kamili, au maskini. Lakini hakuna thamani hizi za kidunia zenye umuhimu wowote kama kipimo cha hadhi ya juu. Mbele ya Mungu, watu hupandishwa vyeo kwa msingi wa thamani tofauti kabisa.

Enyi mlioamini! Epukeni dhana mbaya kadiri iwezekanavyo, kwani baadhi ya dhana kama hizo ni dhambi. Wala msivizie wenzenu, wala msisengenyane.

Believers! Avoid suspicion as much as possible, for, some such suspicion is a sin. And do not spy on one another, nor backbite one another.

Je, kuna yeyote kati yenu anayependa kula nyama ya ndugu yake aliyekufa? Hakika mtaichukia. Basi mcheni Mungu. Hakika Mungu ndiye Mwenye kukubali toba, Mwenye rehema.

Would any of you like to eat the flesh of his dead brother? Surely you would loathe it. And remain God fearing. God is certainly the One who accepts repentance, and He is merciful. (Verse 12)

Aya hii inaanzisha uzio mwingine katika jamii hii tukufu, unaolinda uadilifu na uhuru wa watu binafsi, na wakati huo huo unawafundisha watu jinsi ya kuzisafisha hisia zao na dhamiri zao. Kwa kufuata mtindo wa sura hii, inaanza kwa anwani yenye upendo, “Enyi mlioamini”. Kisha inatoa amri ya kuepuka dhana nyingi, ili wasijiweke wazi kwa mawazo ya shaka kuhusu wengine. Inahalalisha amri hii kwa kusema kwamba baadhi ya dhana ni dhambi. Kwa kuwa katazo linahusu dhana nyingi na kanuni ni kwamba baadhi ya dhana ni dhambi, basi aya inadokeza kwamba dhana zote mbaya zinapaswa kuepukwa, kwa sababu hakuna anayejua ni sehemu ipi ya shaka zake ni dhambi.

This verse establishes yet another fence in this noble society, protecting the integrity and freedom of individuals, while at the same time teaching people how to cleanse their feelings and consciences. Following the pattern of the surah, it begins with the endearing address, “Believers”. It follows this by issuing an order to avoid most suspicion, so that they do not leave themselves open to thoughts of doubt about others. It justifies this order by saying that some suspicion is sinful. Since the prohibition applies to most suspicion and the rule is that some suspicion is sinful, then the verse implies that all negative suspicion should be avoided, because no one knows which part of his or her doubts are sinful.

Hivyo ndivyo Qur'ani inavyosafisha dhamiri ya ndani ya Muislamu ili lisichafuliwe na shaka mbaya na hivyo kutenda dhambi. Huliacha safi, huru na shaka, likikaribisha tu mawazo ya urafiki na upendo kwa ndugu zake. Kwa njia hii, huiongoza jamii mbali na tuhuma ili jamii ipate kutulia moyoni na isiharibiwe na wasiwasi na hofu. Maisha katika jamii ambayo mawazo mabaya hayana nafasi ni ya amani na faraja.

Thus the Quran purges a Muslims inner conscience so that it is not contaminated with evil suspicion and consequently incurs sin. It leaves it clean, free of doubt, entertaining only friendly and affectionate thoughts towards ones brethren. In this way it steers society away from suspicion so that the community enjoys reassurance and is not marred by worry and apprehension. Life in a community where ill thoughts have no place is both serene and comfortable.

Baada ya kuwaelekeza waumini kwa namna inayowainua hadi kiwango cha juu cha adabu zilizosafishwa na maadili, sura inawageukia watu wote wa ulimwengu, wa mataifa yote, rangi zote na jamii zote, ikiwakumbusha kwamba wote wana asili moja. Kipimo kimoja kinawahusu wote: ni kile kile kinachoipandisha jamii ya Waislamu hadi kiwango chake cha juu cha usafi usio na mfano.

Having addressed the believers in such a way as to elevate them to a superior level of refined manners and morality, the surah then addresses all mankind, of all races, colours and communities, reminding them that they all share one origin. One standard applies to them all: it is the same one that elevates the Muslim community to its superior level of unparalleled purity.

Enyi watu! Sisi tumewaumba nyinyi nyote kutokana na mwanamume na mwanamke, na tumewafanya kuwa mataifa na makabila, ili mjuane. Hakika mtukufu zaidi kwenu mbele ya Mwenyezi Mungu ni yule aliye mcha Mungu zaidi miongoni mwenu. Hakika Mwenyezi Mungu ni Mjuzi, Mwenye habari zote.

Mankind! We have created you all out of a male and a female, and have made you into nations and tribes, so that you might come to know one another. Truly, the noblest of you in the sight of God is the one who is most genuinely God fearing. God is all-knowing, all-aware.

(Aya 13)

(Verse 13)

Enyi watu nyote, mnaowakilisha mbio na rangi, jamii na makabila tofauti kiasi hiki, mnatoka katika asili moja. Kwa hiyo, msigawanyike katika makundi wala kugombana, kwa sababu hilo litapoteza nguvu zenu.

All of you people, who present such different races and colours, communities and tribes, come from one origin. Hence, you should not divide into groups or fall out with each other and so waste your energy.

Enyi watu! Mnaitwa na Yule aliyekuumba kutokana na mwanamume na mwanamke, ili awajulishe kusudi la kuwafanya kuwa mataifa na makabila. Si ili mzue ugomvi na uadui. Bali ni ili mjuane na kuishi pamoja kwa amani. Tofauti za lugha, rangi, tabia, mila, vipaji na uwezo hazipaswi kusababisha mgogoro na fitina. Kwa kweli, hizo hufanya ushirikiano ili kazi zote zitimizwe na mahitaji yote yatimizwe. Rangi, kabila, lugha, nchi ya asili na mambo kama hayo si ya maana mbele za Mungu. Kuna kigezo kimoja tu cha kupima thamani ya watu: "Hakika aliye mtukufu zaidi kwenu mbele ya Mungu ni yule aliye mcha Mungu zaidi." (Aya ya 13) Kweli mtukufu ni yule aliye mtukufu mbele za Mungu. Yeye hukupa thamani yako kwa msingi wa ujuzi wake kamili na ufahamu wake wa thamani na vipimo: "Hakika Mungu ni Mwenye kujua, Mwenye habari" (Aya ya 13). Hivyo basi, mambo yote yanayogawanya watu na thamani hizo zote hazina maana, na kinachobaki ni kipimo kimoja na thamani moja ambayo kwayo binadamu wote hupimwa.

Sura inapofikia mwisho wake, inaeleza kwa namna inayofaa ukweli wa imani, kama jibu kwa wale Wabedui waliodai kuwa waumini ilhali hawakuelewa hata asili ya imani. Hili pia ni jibu kwa wale waliojaribu kusisitiza kukubali kwao Uislamu kama neema waliyodhani wanamfanyia Mtume ﷺ. Kwa ufupi, hawathamini kwamba watu wanaamini kwa neema ya Mwenyezi Mungu pekee.

As the surah draws to its end, it fittingly explains the truth of faith in reply to those Bedouins who claimed to be believers when they did not even understand the nature of faith. This also serves as a reply to those who tried to press their acceptance of Islam as a favour they thought they did for the Prophet. In essence, they do not appreciate that it is only through God’s favour that people believe.

Wabedui wanasema: "Tumeamini." Sema: "Hamjaamini bado. Bali semeni: Tumesilimu," kwa kuwa imani ya kweli haijaingia mioyoni mwenu. Lakini mkimtii Mwenyezi Mungu na Mtume wake kwa kweli, Yeye hatapoteza chochote katika matendo yenu. Hakika Mwenyezi Mungu ni Mwingi wa kusamehe, Mwenye rehema. Waumini wa kweli ni wale tu walioamini Mwenyezi Mungu na Mtume wake, kisha hawakuwa na shaka tena, na wanaofanya juhudi katika njia ya Mwenyezi Mungu kwa mali zao na nafsi zao. Hao ndio wakweli katika maneno yao. Sema: "Je, mnamjulisha Mwenyezi Mungu dini yenu, hali Mwenyezi Mungu anajua yote yaliyomo mbinguni na ardhini? Hakika Mwenyezi Mungu ana ujuzi wa kila kitu." Wao wanadhani kwamba wamekufanyia fadhila kwa kusilimu. Sema: "Msiniwekee fadhila kwa Uislamu wenu. Bali Mwenyezi Mungu ndiye anayewafanyia fadhila kwa kuwaongoza kwenye imani, ikiwa ninyi ni wakweli." Hakika Mwenyezi Mungu anajua siri ya mbinguni na ardhini; na Mwenyezi Mungu anaona yote mnayotenda. (Aya 14-18)

The Bedouin say: ‘We have attained to faith. "Say [to them]: Believers you are not. Rather say, ‘We have submitted ourselves’, for true faith has not entered your hearts. But if you truly pay heed to God and His Messenger, He will let nothing of your deeds go to waste. God is indeed much-forgiving, merciful. ’ True believers are only those who have believed in God and His Messenger, and never then entertained any doubt, and who strive hard in God’s cause with their possessions and their lives. Those are the ones who are true to their word. Say: ‘Do you, perchance, want to inform God of your faith, when God knows all that is in the heavens and earth? Indeed, God has full knowledge of everything. ’ They think that they have bestowed a favour upon you by having embraced Islam. Say: ‘Do not count your embrace of Islam a favour to me. It is indeed God who bestows a favour upon you by showing you the way to faith, if you are men of truth. ’ God certainly knows the hidden reality of the heavens and the earth; and God sees all that you do. (Verses 14-18)

Aya hii inasemekana kuwa iliteremshwa kuhusiana na Wabedui wa kabila la Asad ambao, mara tu walipokubali Uislamu, walijivunia wakisema, "Tumefikia imani." Hata waliona hili kuwa fadhila waliyomtendea Mtume. Walimwambia: "Ewe Mjumbe wa Mungu! Tumekuwa Waislamu. Waarabu wengine wamepigana nawe, lakini sisi hatujapigana." Mungu alitaka kuwaonyesha ukweli wa yaliyokuwa mioyoni mwao walipolisema hili, akibainisha kwamba walikubali Uislamu kwa unyenyekevu tu, ilhali ukweli wa imani haujaingia mioyoni mwao wala nafsini mwao. "Sema [kwao]: 'Hamjawa waumini. Bali semeni, "Tumejisalimisha", kwa kuwa imani ya kweli haijaingia mioyoni mwenu.'" (Aya ya 14)

Baada ya kueleza asili halisi ya imani, sura hii inamgeukia Mtume ﷺ, ikiwataja wale Waarabu wa jangwani na jinsi walivyodai kwamba wamemfanyia Mtume ﷺ fadhila kwa kusilimu. Kitendo hiki chenyewe ni ushahidi wazi kwamba asili ya imani bado haikuwa imeingia mioyoni mwao. Bado hawakuwa wameonja uzuri wa imani.

Having explained the true nature of faith, the surah then addresses the Prophet, referring to those Bedouins and how they asserted that they had done the Prophet a favour by accepting Islam. This very action is clear evidence that the nature of faith had not yet penetrated their hearts. They had not yet experienced the beauty of faith:

Wanafikiri kwamba wamekufanyia fadhila kwa kusilimu. Sema: ‘Msiniwekee fadhila kwa kusilimu kwenu. Bali Mwenyezi Mungu ndiye anayekufanyieni fadhila kwa kukuongoza kwenye imani, ikiwa ni wakweli.' (Aya ya 17)

They think that they have bestowed a favour upon you by having embraced Islam. Say: ‘Do not county our embrace of Islam a favour to me. It is indeed God who bestows a favour upon you by showing you the way to faith, if you are men of truth.' (Verse 17)

Jibu hili linawaambia wazi kwamba hawawezi kuliona kama fadhila kwao, na kwamba ikiwa kweli wanaamini, basi wana deni kubwa la fadhila kwa Mungu aliyewaongoza kufikia imani hiyo.

This answer clearly tells them that they cannot hold this as a favour and that if they truly believe, then they owe a great favour to God who has guided them to it.

Tunapaswa kutafakari jibu hili, kwa sababu linaonyesha ukweli muhimu sana, ambao watu wengi, wakiwemo baadhi ya waumini, hawauzingatii. Imani ni neema kuu kabisa ambayo Mungu huwapa mmoja wa waja Wake duniani. Kwa hakika ni kubwa kuliko kuwepo kwa binadamu yenyewe, ambako ni neema ambayo Mungu humpa mwanadamu kwanza kabisa. Pia ni bora kuliko mambo yanayohusiana na kuwepo, kama vile riziki, afya na mapambo. Ni neema inayompa uhai wa binadamu utambulisho wa kipekee, na inamkabidhi mwanadamu nafasi kubwa katika mfumo wa ulimwengu.

We should reflect on this answer, because it highlights a very important fact, one that most people, including some believers, overlook. Faith is the supreme favour God grants to anyone of His servants on earth. It is indeed greater than man’s very existence, which is a favour God grants to man in the first place. It is also superior to what relates to existence, such as the provision of sustenance, health and adornment. It is the favour that gives human existence a distinctive entity, and assigns to man a great role in the system of the universe.

Jambo la kwanza ambalo imani humpa mwanadamu, pale inapojikita kwa uthabiti moyoni mwake, ni upeo mpana zaidi wa kuuona ulimwengu, jinsi unavyohusiana naye, na nafasi yake ndani yake; kipimo sahihi cha kutambua kiini cha maadili, watu na matukio; faraja ya kweli anapoanza safari yake katika sayari hii hadi wakati atakapokutana na Mola wake; uhusiano wa kirafiki na kila kitu kinachomzunguka katika ulimwengu; uhusiano wa joto na wa kushirikiana na Mungu aliyemuumba yeye na ulimwengu; hisia kwamba anaheshimiwa na kwamba anatekeleza jukumu muhimu la kumfurahisha Mungu na kuleta wema katika ulimwengu huu na kwa wote wanaoishi ndani yake. Udhihirisho wa upeo huu mpana ni kwamba mwanadamu hujitoa katika mipaka myembamba ya nafsi yake ndogo na dhaifu ili kufanya kazi jukwaani mwa ulimwengu, pamoja na nguvu zake zote zilizomo ndani yake na siri zake.

Kutokana na mtazamo huu mpana, muumini hupata viwango na vigezo vipya vya kupima mambo, matukio, watu, wasiwasi, maadili na malengo. Anatambua nafasi yake ya kweli katika ulimwengu na kazi yake katika maisha haya. Anajiona kuwa ni udhihirisho wa mapenzi ya Mwenyezi Mungu, ambaye humwelekeza katika njia yake ili kufikia mwisho wowote Aliouamua. Hivyo, muumini huendelea na maisha yake duniani kwa macho yaliyo wazi, hatua thabiti na dhamiri tulivu. Elimu hii huwapa waumini hisia ya utulivu, kujiamini na furaha kwa yale yanayotokea karibu nao, ikiwemo yale yanayowapata wao wenyewe. Wanapata majibu ya kweli kwa maswali yao: Wametoka wapi, na kwa nini? Wanaelekea wapi, na watakuta nini huko? Wanajua kwamba wako katika maisha haya kwa kusudi maalum, na kwamba kila linalowapata linatumika kutimiza kusudi hilo. Wanajua kwamba maisha haya ni uwanja wa majaribio kwa maisha ya Akhera; kwamba watalipwa kwa kila tendo wanalotenda, kubwa au dogo; na kwamba hawakuumbwa bure, wala hawataachwa wala kuachwa wakisafiri peke yao.

From this broad vision a believer derives new standards and criteria to evaluate things, events, people, concerns, values and goals. He recognizes his true role in the universe and his task in this life. He looks at himself as a manifestation of Gods will who sets him on his course to bring about whatever end He has determined. Thus, a believer continues his life on earth with clear vision, steady step and easy conscience. This knowledge gives believers what they feel of serenity, reassurance and delight with what takes place around them, including what happens to them. They have true answers to their questions: Where have they come from, and why? Where are they going, and what will they find there? They know that they are in this life for a particular purpose, and that whatever happens to them serves to bring about that purpose. They know that this life is the testing ground for the life to come; that they will be requited for every action they do, major or minor, and that they have not been created in vain, will not be abandoned or left to travel alone.

Tunapokuwa na maarifa ya namna hii, wasiwasi wote, shaka zote na hisia za kutokuwa salama hutoweka. Baada ya yote, hizo zinatokana na kutojua kwa wanaozitoa au wanaozipitia kuhusu asili yetu na mwisho wetu, kutokujua yaliyo mbele yetu katika njia yetu, na kukosa imani juu ya kusudi lililo nyuma ya kuwepo kwetu na safari ya maisha yetu. Hatutakuwa tena na hisia kama zile zilizoelezwa na (Umar al-Khayyam ambaye anasema:

When we have such knowledge, all worries, doubts and feelings of insecurity disappear. After all, they are due to ignorance, on the part of those expressing or experiencing them, of our origin and destiny, unawareness of what lies ahead in our way, and lack of trust in the purpose behind our existence and life journey. We will have no more feelings like those described by (Umar al-Khayyam who says: