Mungu Mwenyewe anashuhudia, na malaika pamoja na watu wenye elimu wanashuhudia, kwamba hakuna mungu isipokuwa Yeye, Msimamizi wa haki. Hakuna mungu isipokuwa Yeye, Mwenye nguvu, Mwenye hekima. (Aya ya 18)
God Himself bears witness, and so do the angels and men of knowledge, that there is no deity save Him, the Executor of Justice. There is no deity save Him, the Almighty, the Wise. (Verse 18)
Hapa tuna kauli inayohusu kipengele muhimu zaidi cha itikadi ya Kiislamu, yaani ukweli wa umoja wa Mungu na kwamba Yeye ndiye Bwana wa milele wa ulimwengu, Anayelinda na kutekeleza haki. Ni kanuni hiyo hiyo ambayo sūrah hii inaanzia nayo:
We have here a statement of the most essential facet of Islamic ideology, namely the fact of the oneness of God and that He is the Eternal Master of the universe Who maintains and executes justice. It is the same principle with which this sūrah opens:
"Mungu: hakuna mungu isipokuwa Yeye, Aliye hai milele, Bwana wa kila kitu, aliyesimama mwenyewe."
Lengo kuu la sūrah hii ni kuweka wazi kabisa hali halisi ya imani ya Kiislamu, na kuondoa shaka zote zilizotolewa na watu wa wahyi wa kale kuhusu imani hiyo. Inalenga kuondoa shaka hizo kutoka katika akili za wale wasioamini, pamoja na akili za Waislamu ambao huenda wakaangukia katika ushawishi wao.
“God: there is no deity save Him, the Ever-living, the Eternal Master of all.” The ultimate objective of this sūrah is to establish in absolute clarity the true nature of the Islamic faith, and to dispel all doubts about it raised by people of earlier revelations. It seeks to dispel such doubts both from the minds of those unbelievers as also from the minds of those Muslims who may fall under their influence.
Shahada kutoka kwa Mungu kwamba hakuna mungu isipokuwa Yeye inatosha kwa yeyote anayemwamini Mungu. Kwa kweli, shahada hiyo inaweza kudhaniwa kuwa inatosha kwa mwamini wa Mungu pekee, kwani yeye hahitaji shahada hiyo kama hivyo. Hata hivyo, hili si la kweli kabisa. Watu wa wahyi wa awali wanamwamini Mungu, lakini wakati huo huo wanashikilia kwamba Yeye ana mwana na mshirika. Waabudu sanamu wenyewe walikuwa wakikiri kwamba wanamwamini Mungu. Upotovu wao na makosa yao yalichukua sura ya kumhusishia Mungu washirika, walinganifu na watoto. Watu wa makundi yote mawili wanapoambiwa kwamba Mungu mwenyewe anashuhudia kwamba hakuna mungu isipokuwa Yeye, kauli hii ina athari kubwa katika kurekebisha imani zao.
A testimony from God that there is no deity other than Him is sufficient for anyone who believes in God. Indeed, such a testimony may be thought sufficient only for a believer in God, for he is not in need of it as such. However, this is not absolutely true. People of earlier revelations believe in God, but at the same time they maintain that He has a son and a partner. The idolaters themselves used to profess that they believed in God. Their deviation and error took the form of ascribing partners and equals and children to God. When both groups of people are told that God Himself bears witness to the fact that there is no deity save Him, then this statement has a marked effect in correcting their beliefs.
Hata hivyo, jambo hili ni laini zaidi na lenye kina zaidi. Ushahidi wa Mwenyezi Mungu kwamba hakuna mungu isipokuwa Yeye umetolewa hapa kama utangulizi wa kueleza yale inayomaanisha.
The matter, however, is much finer and more profound. God’s testimony that there is no deity except Him is given here as a prelude to outlining what it entails.
Kwa kuwa Yeye Mwenyewe anasisitiza umoja Wake, basi Yeye haikubali kutoka kwa waja Wake chochote isipokuwa ibada safi kwake Yeye, ambayo huchukua umbo la Uislamu, yaani kujisalimisha Kwake. Kujisalimisha huko hakukomei katika nyanja ya imani na hisia tu; ni lazima kujidhihirisha kuwa utii kamili kwa Mwenyezi Mungu na utekelezaji wa makusudi wa sheria Yake iliyoainishwa katika wahyi Wake. Tukiangalia jambo hili kwa mtazamo huu, tutaona watu wengi katika kila zama wakidai kuamini Mungu, lakini wakati huo huo wakimpa wengine sifa za Uungu. Hili wanalifanya wanapotekeleza sheria inayopingana na sheria Yake, na kutii wale wasiofuata Mtume Wake wala Kitabu Chake, na wanapopata maadili, viwango na kanuni zao kutoka vyanzo vingine tofauti na Yeye. Vitendo vyote kama hivyo vinapingana na dai lao la kwamba wanamwamini Mungu.
Since He Himself stresses His oneness, He, therefore, does not accept from His servants anything other than pure devotion to Him, which takes the form of Islam or submission to Him. Such submission is not confined to the realm of beliefs and feelings; it must be translated into total obedience to God and a conscious implementation of His law outlined in His revelations. If we view the matter from this angle, we will find many people in all ages claiming to believe in God but at the same time ascribing Divinity to others. This they do when they implement a law which is in conflict with His law, and obey those who do not follow His messenger or His book, and when they derive their values, standards and morals from sources other than Him. All such actions run contrary to their claim that they believe in God.
Yanapingana na ushuhuda wa Mungu mwenyewe kwamba Yeye ndiye Mungu pekee katika ulimwengu.
They conflict with God’s own testimony that He is the only God in the universe.
Ushahidi wa malaika na watu wa elimu unachukua sura ya utii wao kamili kwa amri za Mungu na kumtazama Yeye peke yake kwa uongozi, wakikubali kila kitu kinachowafikia kutoka Kwake bila shaka wala mabishano, mara tu wanapokuwa na yakini kwamba kimetoka Kwake. Sura hii tayari imetaja mwenendo wa watu wa elimu kama hao: "Na wale waliothibitika katika elimu husema: 'Tunaamini nayo; yote ni kutoka kwa Mola wetu Mlezi.'" Huu basi ndio ushahidi wa watu wa elimu na malaika: kukubali kabisa, utii na kujisalimisha.
The testimony of the angels and the people of knowledge takes the form of their total obedience to God’s orders and looking to Him alone for guidance, accepting everything which comes to them from Him without doubt or argument, once they are certain that it has come from Him. This sūrah has already referred to the attitude of such people of knowledge: “Those who are firmly grounded in knowledge say: ‘We believe in it; it is all from our Lord.’” This is, then, the testimony of the people of knowledge and the angels: total acceptance, obedience and submission.
Shahada ya Mwenyezi Mungu, malaika, na wenye elimu juu ya umoja wa Mwenyezi Mungu imeunganishwa na shahada yao kwamba Yeye husimamisha na kudumisha haki, kwa kuwa haki ni sifa ya msingi ya Uungu. Maandishi ya Kiarabu yamepangwa kwa namna ya kutoacha shaka kwamba haki, wakati wote na katika hali zote, ni sifa ya Mwenyezi Mungu. Hili pia linaeleza maana ya Mwenyezi Mungu kuwa Bwana wa milele wa ulimwengu, jambo lililotajwa mwanzoni mwa sura hii: "Mwenyezi Mungu: hakuna mungu isipokuwa Yeye, Aliye hai milele, Bwana wa milele wa viumbe vyote." Yeye hudumisha mamlaka Yake kwa haki.
The testimony of God, the angels and the men of knowledge to the oneness of God is coupled with their testimony to the fact that He establishes and maintains justice, since justice is an essential quality of Godhead. The Arabic text is phrased in such a way as to leave no doubt that justice, at all times and in all situations, is an attribute of God. This also explains the meaning of God being the Eternal Master of the universe which is stated at the beginning of this sūrah: “God: there is no deity save Him, the Ever-living, the Eternal Master of all.” He maintains His authority with justice.
Udhibiti wa Mungu juu ya ulimwengu na usimamizi wake wa mambo yake pamoja na maisha ya watu daima hujulikana kwa haki. Kwa hakika, haki haiwezi kuanzishwa katika maisha ya binadamu, na maisha hayo nayo hayawezi kuwekwa katika mkondo wake sahihi kama ilivyo kwa sehemu nyingine za ulimwengu, ambapo kila kiumbe hutekeleza kazi yake kwa maelewano kamili na viumbe vingine, isipokuwa kupitia utekelezaji wa njia na mfumo wa maisha ambao Mungu amewachagulia watu, kama ulivyoainishwa katika wahyi wake. Vinginevyo, haki haiwezi kuanzishwa, maelewano hayawezi kupatikana, na hakuna uhusiano wowote unaoweza kuwepo kati ya mwanadamu na ulimwengu. Basi, kinachotokea ni dhuluma, migogoro na maangamizi kamili.
God’s control of the universe and His conduct of its affairs and of people’s lives is always characterised by justice. Indeed, justice cannot be established in human life, which, in turn, cannot be set on its proper course as the rest of the universe where every single creature fulfils its function in perfect harmony with the rest of creation except through the implementation of the method and the way of life God has chosen for people, as outlined in His revelation. Otherwise, justice cannot be established, harmony cannot be achieved and there can be no interrelation between man and the universe. What takes place, then, is injustice, conflict and total ruin.
Katika historia yote, haki ilisimamishwa tu katika vipindi vile ambavyo njia ya Mungu ilifuatwa. Hizi zilikuwa nyakati ambapo maisha ya binadamu yaliwekwa katika mwelekeo kamili na ulionyooka, kama vilivyo vitu vingine vyote katika ulimwengu. Hata hivyo, kwa kuwa hivyo ndivyo maumbile ya binadamu yalivyo, binadamu huwa anayumbayumba kati ya utii na uasi kwa Mungu. Wao husogea karibu zaidi na utii kwa Mungu kila wakati njia Yake inaposimamishwa na sheria Yake inapotekelezwa. Popote sheria zilizotungwa na binadamu zinaposimamishwa, ujinga na upungufu huenea. Matokeo ya moja kwa moja ya hili ni dhuluma kwa namna moja au nyingine: mtu binafsi anaweza kuidhulumu jamii, au jamii inaweza kumdhulumu mtu binafsi, au tabaka moja linaweza kuwatawala kwa ukatili tabaka jingine, au taifa moja linaweza kuzitiisha nchi nyingine, au kizazi kimoja kinaweza kukitendea kizazi kingine dhuluma. Ni haki ya Kiungu pekee ambayo haina upendeleo wowote kwa yeyote kati ya hawa. Yeye ni Bwana wa viumbe vyote ambaye hapuuzi chochote kilichomo duniani wala mbinguni.
Throughout history, justice was established only during those periods when God’s method was adhered to. These were the times when human life was set on a perfect and straight course like everything else in the universe. However, human nature being what it is means that human beings tend to waver between obedience and disobedience to God. They move nearer to obedience to God whenever His method is established and His law is implemented. Wherever man-made laws are established, ignorance and shortcomings abound. A direct consequence of this is injustice in one form or another: an individual may do injustice to the community, or the community may be unjust to the individual, or one class tyrannises another, or one nation subjugates another, or one generation treats another with injustice. It is only Divine justice which remains free of any favouritism towards any of these. He is the Lord of all creation Who does not overlook anything on earth or in the heavens.
"Hakuna mungu mwingine isipokuwa Yeye, Mwenye nguvu, Mwenye hekima." Kauli hiyo hiyo ya upweke wa Mungu imerudiwa tena katika aya hiyo hiyo, lakini safari hii imeambatanishwa na sifa mbili za uwezo na hekima ya Mungu. Nguvu na hekima ni mambo ya lazima kwa ajili ya kudumisha haki. Haki inaweza kudumishwa tu pale mambo yanapowekwa mahali pake panapostahili, na pamoja na uwezo wa kuyaweka hivyo. Sifa za Mungu zinaashiria shughuli chanya. Hakuna chochote katika dhana ya Kiislamu kinachomhusisha Mungu na sifa yoyote hasi. Hii ndiyo dhana sahihi na ya kweli ya Mwenyezi Mungu, kwa sababu ni maelezo yake mwenyewe juu ya nafsi yake. Tunapomwamini Mungu kwa mwanga wa sifa zake chanya, mawazo yetu hubaki yakielekezwa kwenye mapenzi yake na uwezo wake. Imani yetu, basi, inakuwa zaidi ya dhana ya kitaaluma tu; inatupa msukumo hai wa kutenda na kufanya yale yanayotakiwa kwetu.
“There is no deity save Him, the Almighty, the Wise.” The same truism of the Oneness of God is repeated again in the same verse, but this time it is coupled with the two attributes of God’s might and wisdom. Both power and wisdom are essential for the purpose of maintaining justice. Justice can only be maintained when matters are set in their proper places and with the ability to so set them. God’s attributes suggest positive activity. Nothing in the Islamic concept associates God with any negative attribute. This is the proper and true concept of the Divine Being, because it is His own description of Himself. When we believe in God, in the light of His positive attributes, our thoughts remain concentrated on His will and His power. Our faith, then, becomes much more than an academic concept; it provides us with a dynamic motive to act and do what is required of us.
Dini pekee ya kweli inayokubalika mbele ya Mwenyezi Mungu ni kujisalimisha kwake [mtu]. Mivutano ilienea, kwa uchokozi wa pande zote, miongoni mwa wale waliopewa wahyi baada tu ya kupewa elimu. Yeyote anayekataa ufunuo wa Mwenyezi Mungu atakuta kwamba Mwenyezi Mungu ni mwepesi kabisa wa kuhesabu. Iwapo watabishana nawe, sema: "Nimejisalimisha kwa Mwenyezi Mungu kwa nafsi yangu yote, na ndivyo walivyofanya wote wanaonifuata." Waambie wale waliopewa wahyi na watu wasiojua kusoma na kuandika, "Je, nanyi pia mtajisalimisha (kwa Mwenyezi Mungu)?" Wakijisalimisha, basi wako katika njia iliyo sawa. Lakini wakigeuka, basi wajibu wako ni kufikisha ujumbe tu. Mwenyezi Mungu anawaangalia waja wake. (Aya 19-20)
The only true faith acceptable to God is [man’s] self-surrender to Him. Disagreements spread, through mutual aggression, among those who were given revelations only after knowledge had been granted to them. He who denies God’s revelations will find that God is indeed swift in reckoning. If they argue with you, say: “I have surrendered my whole being to God, and so have all who follow me.” Say to those who were given revelations and to unlettered people, “Will you also surrender yourselves (to God)?” If they surrender, they are on the right path. But if they turn away, then your only duty is to convey your message. God is watching over His servants. (Verses 19-20)
Sūrah sasa inaendelea kuthibitisha matokeo ya kimantiki kwamba, kwa kuwa kuna Mungu Mmoja tu, basi ibada yote lazima ielekezwe kwa Mungu huyo mmoja: "Dini ya kweli inayokubalika mbele ya Mungu ni kujisalimisha kwake [mwanadamu]." Umoja wa Mungu unahitaji kwamba utii wote uwe kwake yeye pekee.
The sūrah now moves on to establish the logical result that since there is only one God, then all worship must be addressed to that one God: “The only true faith acceptable to God is [man’s] self-surrender to Him.” The oneness of the Divine Being requires that all submission must be to Him.
Hakuna kitu chochote katika akili za watu wala katika maisha yao ambacho hakiko chini ya mamlaka ya Mungu. Umoja wa Mungu unamaanisha kwamba yuko Mmoja tu mwenye haki ya kuweka thamani na viwango kwa watu, kuwataka wamnyenyekee, wamtii, na kutekeleza sheria alizowawekea katika mambo yote ya maisha yao.
There is nothing in people’s minds or in their lives which is not subject to God’s authority. The oneness of God means that there is only One Being who has the right to set values and standards for people, to require them to submit to Him, obey Him, implement the legislation He has enacted for them in all the affairs of their lives.
Kuna dini moja tu, yaani, unyenyekevu safi kwa Mungu peke yake, ambao ndio unaokubaliwa na Yeye.
There is only one faith, namely, pure submission to God alone, which is acceptable to Him.
Tunaposema kwamba dini pekee ya kweli inayokubalika mbele ya Mungu ni kujisalimisha kwake, tunamaanisha Uislamu halisi. Hii si dai tu la kutamkwa, bendera ya kupeperushwa, wala dhana ya kitaaluma iliyotengwa ambayo haigusi mioyo wala akili, wala hata seti ya ibada kama Sala, Saumu na Hija. Huu si aina ya Uislamu ambao Mungu anauelezea kuwa dini pekee inayokubalika Kwake. Uislamu halisi maana yake ni utii kamili, unyenyekevu wa kina kwa Mungu na utekelezaji wa Wahyi Wake katika maisha ya binadamu, kama itakavyoelezwa baadaye katika aya hiyo hiyo ya Qur'ani.
When we state that the only true faith acceptable to God is self- surrender to Him, we mean true Islam. This is not merely a claim to be stated, a flag to be raised or a detached academic concept to be discussed which does not stir hearts or minds, or even a set of acts of worship such as Prayer, fasting and pilgrimage. This is not the sort of Islam which God describes as the only faith acceptable to Him. True Islam means complete obedience, total submission to God and the implementation of His revelations in human life, as will be stated presently in the same Qur’ānic text.
Uislamu pia una maana ya umoja wa Mungu, Mwenye Kuwepo milele, Bwana wa viumbe vyote.
Islam also means the oneness of the Divine Being who is the Eternal Master of all.
Watu wa wahyi zilizotangulia walikuwa wakichanganya nafsi ya Mungu na nafsi ya Yesu Kristo. Pia walichanganya mapenzi ya Mungu na yale ya Kristo. Walikhitalifiana kwa ukali mkubwa kiasi kwamba walipigana na kuuana wenyewe kwa wenyewe mara nyingi. Kwa hiyo, Mungu anaweka wazi sababu za mizozo hii, kwa watu wa wahyi zilizotangulia na kwa umma wa Waislamu: "Mivutano ilienea, kwa uadui baina yao, miongoni mwa wale walioteremshiwa wahyi baada ya elimu kuwafikia." Mizozo yao haikutokana na kutojua ukweli. Walikuwa wamepewa elimu yenye uhakika kuhusu umoja wa Mungu na ukweli kwamba Yeye ndiye Bwana pekee wa ulimwengu. Pia walipewa elimu waliyohitaji kuhusu asili ya binadamu na utiifu wa kweli kwa Mungu. Walikhitalifiana tu "kwa uadui baina yao" pale walipoacha njia ya haki iliyomo katika imani na sheria aliyowateremshia Mungu.
People of earlier revelations used to confuse the person of God and the person of Jesus Christ. They also confused God’s will and that of Christ’s. They disagreed among themselves so violently that they fought and killed one another on numerous occasions. God, therefore, makes the reasons for these disputes clear for both the people of earlier revelations and for the Muslim community: “Disagreements spread, through mutual aggression, among those who were given revelations only after knowledge had been granted to them.” Their disputes did not arise out of ignorance of the truth. They had been given certain knowledge of God’s oneness and the fact that He is the only Lord in the universe. They were also given the knowledge they needed about human nature and true submission to God. They simply disagreed “through mutual aggression” when they abandoned the course of justice embodied in the faith and the law God revealed to them.
Wanahistoria wa Kikristo wameonyesha kwamba mambo ya kisiasa yalikuwa nyuma ya mabishano haya ya kimafundisho. Jambo hilo hilo mara nyingi limetokea katika historia za Kiyahudi na za Kikristo. Ni chuki iliyohisiwa na Misri, Shamu na mikoa mingine dhidi ya watawala wa Roma iliyosababisha kukataliwa kwa mafundisho rasmi ya Kirumi na kupitishwa kwa mafundisho mengine. Wakati fulani, hamu ya Mfalme wa Byzantium ya kudumisha utawala wake juu ya sehemu fulani za himaya yake ilikuwa sababu ya kubuniwa kwa mafundisho ya maelewano yaliyolenga kufikia matokeo yaliyotakiwa.
Christian historians have shown that political considerations were behind these doctrinal disputes. The same has frequently happened in both Jewish and Christian histories. It was the hatred felt by Egypt, Syria and other regions towards the rulers of Rome which resulted in the rejection of the official Roman doctrine and the adoption of a different one. On certain occasions, the keenness of a Byzantine Emperor to maintain his rule over certain parts of his empire was the reason behind the invention of compromise doctrines which sought to achieve the required results.
Kwao, imani ilikuwa mchezo wa mpira unaotumikia malengo ya kisiasa. Kwa sababu hiyo, ilikuwa mojawapo ya aina mbaya zaidi za dhulma. Kibaya zaidi ni kwamba ilifanywa kwa kujua na kwa makusudi.
Faith to them was a ball game serving political goals. As such, it represented one of the worst forms of injustice. Worse still, it was done knowingly and deliberately.
Onyo la wakati ufaao na kali kisha linatolewa: "Yeyote anayekanusha ufunuo wa Mungu atakuta kwamba Mungu ni mwepesi wa kuhesabu." Kutofautiana kuhusu ukweli usiopingika wa umoja wa Mungu kwa hiyo kunachukuliwa kuwa ni kukanusha na kukataa ufunuo wa Mungu.
A timely and appropriately stern warning is then given: “He who denies God’s revelations will find that God is indeed swift in reckoning.” Disagreement over the truism of the oneness of God is thus considered a denial and rejection of God’s revelations.
Wakanushaji wanaonywa hapa kwamba watahesabiwa haraka, ili watu wasiendelee na kufuru yao, ukanushaji wao na ubishi wao.
The rejecters are here threatened with swift reckoning in order that people do not persist with their disbelief, denials and disputes.
Mungu kisha anamwagiza Mtume ﷺ atangaze wazi msimamo wake kuhusu watu wa wahyi wa awali na washirikina. Jambo halisi limebainishwa kwa uwazi kabisa.
God then instructs the Prophet to make his attitude towards the people of earlier revelations and the idolaters well known. The real issue is stated in absolute clarity.
Hatima yao imeachwa kwa Mungu. Lakini Nabii ﷺ anaendelea katika njia yake iliyo wazi kabisa: "Basi wakikubishia, sema: Nimejisalimisha mimi wenyewe kwa Mungu, na vivyo hivyo wale wanaonifuata." Waambie wale waliopewa Vitabu na wasiojua kusoma na kuandika: "Je, nanyi mmejisalimisha?" Wakijisalimisha, basi wako katika uongofu.
Their fate is left to God. The Prophet, however, proceeds along his absolutely clear path: “But if they argue with you, say: I have surrendered my whole being to God, and so have all who follow me.’ Say to those who were given revelations and to unlettered people, ‘Will you also surrender yourselves (to God)? If they surrender, they are on the right path.
Lakini wakigeuka, basi wajibu wako ni kufikisha ujumbe tu. Mwenyezi Mungu anawatazama waja Wake." Baada ya hapo, hakuna ufafanuzi zaidi unaoweza kutolewa. Ama upweke wa Mungu na mamlaka Yake juu ya ulimwengu unakubaliwa, pamoja na matokeo yake ya kivitendo, ambayo ni unyenyekevu safi kwa Yeye, au hoja zisizo na maana na visingizio vinafuatwa.
But if they turn away, then your only duty is to convey your message. God is watching over His servants.” Thereafter, there can be no further clarification. Either God’s oneness and authority over the universe is acknowledged with its practical correlative which is pure submission to Him, or futile arguments and excuses are pursued.
Mungu anamfundisha Mjumbe wake neno moja linalofafanua imani yake na mwenendo wa maisha yake ﷺ.
God teaches His Messenger a single word which explains his faith and way of life:
“Ikiwa watabishana nawe,” katika mambo ya imani na umoja wa Mungu, “sema: ‘Nimejisalimisha kabisa kwa Mungu.’” Hili linamhusu mimi na pia “wote wanaonifuata.” Matumizi ya neno “kufuata” hapa yana maana kubwa sana. Kinachohitajika si kukubali tu ujumbe wa Nabii ﷺ, bali pia kuufuata kivitendo. Vivyo hivyo, usemi “nimejisalimisha kabisa kwa Mungu” una maana kubwa sana. Haitoshi mtu kutamka kwa mdomo tu au kukubali kiakili ukweli wa umoja wa Mungu. Ni lazima pia ajisalimishe kabisa kwa Mungu. Kiutendaji hii ina maana ya kumtii Mungu na kumfuata Mtume Wake ﷺ. Kwa tafsiri ya neno kwa neno, usemi wa Kiarabu unasema: “Nimeuelekeza uso wangu kwa Mungu.” Kwa kuwa uso ndio sehemu tukufu zaidi ya binadamu, basi kuunyenyekeza kwake kunaonyesha kukubali kwa hiari na kutekeleza sheria za Mungu.
“If they argue with you,” in matters of faith and the oneness of God, “say: ‘I have surrendered my whole being to God.’” This applies to me and also to “all who follow me.” The usage here of the word “follow” is very significant. What is required is not a mere acceptance of the Prophet’s message, but also its following in practice. Similarly, the phrase “surrendered my whole being to God” is highly significant. It is not sufficient for one to just state verbally or accept in one’s mind the fact of the oneness of God. One must also surrender one’s whole being to God. Practically this means obeying God and following His Messenger. Literally translated, the Arabic phrase says: “I have submitted my face to God.” Since one’s face is the noblest part of a human being, then its submission indicates willing acceptance and implementation of God’s laws.
Hivyo ndivyo dini ya Muhammad, Mjumbe wa Mungu ﷺ, ilivyo, na hivyo ndivyo mwenendo wake wa maisha ulivyo. Waislamu wanamfuata yeye katika imani yao na katika kanuni yao ya maisha. Na waache watu wa wahyi zilizotangulia pamoja na watu wasiojua kusoma na kuandika, ambao ni rejeo la washirikina, wajibu swali linalolenga kuwatambulisha kila kundi kwa namna ambayo haiachi nafasi ya mkanganyiko kuhusu msimamo wao: “Waambie wale waliopewa Kitabu na wasiojua kusoma na kuandika: Je, nanyi mmejisalimisha (kwa Mungu)?” Washirikina na watu wa wahyi zilizotangulia wote wamewekwa katika kiwango kimoja kwa kuwa wote wanaitwa kuukubali Uislamu kwa maana tuliyoieleza hivi punde. Wanaitwa kukiri umoja wa Mungu na kwamba Yeye ndiye Mola pekee wa ulimwengu wote. Pia wanahitajika, baada ya kukiri huko, kulifanya kuwa jambo la kivitendo kupitia utekelezaji wa wahyi za Mungu katika maisha ya binadamu.
Such is, then, the faith of Muĥammad, God’s Messenger, and such is his way of life. Muslims follow him in their faith and code of living. Let the people of earlier revelations and unlettered people, which is a reference to the idolaters, answer the question which is aimed at identifying each group in such a way as leaves no room for confusion about their stance: “Say to those who were given revelations and to unlettered people, Will you also surrender yourselves (to God)?” Both the idolaters and the people of earlier revelations are placed on the same level since they are all called upon to accept Islam in the sense we have just explained. They are called upon to acknowledge the oneness of God and that He is the only Master of the whole universe. They are also required, when they have made this acknowledgement, to make it a practical reality through the implementation of God’s revelations in human life.
"Ikiwa wanasalimu amri, basi wako kwenye njia iliyo sawa." Mwongozo sahihi una umbo moja tu, nalo ni Uislamu kwa maana yake kamili. Hakuna umbo lingine, dhana nyingine, hali nyingine, wala kanuni nyingine inayoakisi mwongozo sahihi. Chochote kinachopingana na Uislamu huwakilisha upotofu, ujinga, mkanganyiko na kukataa haki.
“If they surrender, they are on the right path.” Right guidance has only one form, namely, Islam in its fullest meaning. There is simply no other form, concept, situation, or code which reflects right guidance. Anything which is in conflict with Islam represents error, ignorance, confusion and rejection of the truth.
“Lakini wakigeuka, basi wajibu wako ni kufikisha ujumbe tu.” Kazi ya Nabii ﷺ ni kufikisha ujumbe wake tu. Atakapokuwa ameshafanya hivyo, utume wake unakuwa umekamilika.
“But if they turn away, then your only duty is to convey your message.” The Prophet’s task is simply to convey his message. When he has done this, his mission is over.
Hili lilikuwa likitumika kabla Mwenyezi Mungu hajamwamrisha Mtume ﷺ kupigana na wale waliokataa Uislamu, mpaka wakubali imani yake na kujisalimisha kwake, au mpaka waahidi utii wao kwa mamlaka yake ya kisiasa kwa kulipa kodi ya utiifu. Hakuna anayelazimishwa kukubali imani.
This applied before God commanded the Prophet to fight those who rejected Islam until they either accepted its faith and submitted to it, or until they pledged their obedience to its political authority by paying a loyalty tax. No one is compelled to accept the faith.
"Mungu anawatazama waja wake." Yeye huendesha mambo yao yote kama apendavyo na kwa ujuzi wake. Uamuzi wa mwisho uko kwake. Hata hivyo, wao hufahamishwa kikamilifu hatima inayowasubiri wao pamoja na wakosaji wote ambao, kama wao, wanakataa dini ya kweli.
“God is watching over His servants.” He conducts all their affairs as He wishes and according to His knowledge. The ultimate decision is with Him. However, they are made fully aware of the fate that awaits them and all transgressors who, like them, reject the true faith.