Kulingana na riwaya zinazosema kwamba aya 1-83 zilishushwa kuhusiana na ziara ya ujumbe wa Wakristo kutoka Najrān huko Yemen kwenda Madina na mijadala yao na Mtume Muhammad ﷺ kuhusu Nabii Yesu, mtu angetarajia aya hizi za mwanzo ziwe sehemu ya mijadala hiyo. Hata hivyo, riwaya zinatoa tarehe ya ziara hiyo kuwa mwaka wa tisa wa kalenda ya Kiislamu inayoanza na hijra, uhamiaji, mwaka 622.

Based on the reports that verses 1-83 were revealed in relation to the visit by a Christian delegation from Najrān in Yemen to Madinah and their debates with the Prophet Muĥammad about the Prophet Jesus, one would expect these opening verses to form part of those debates. However, the reports give the date of that visit as being the ninth year of the Muslim calendar which dates from the migration, Hijrah, in 622

CE, ya Mtume Muhammad ﷺ kutoka Makka kwenda Madina. Mwaka wa tisa wa Hijra pia unajulikana kama "Mwaka wa Ujumbe" (Year of Delegations), ambao wakati huo ujumbe mfululizo kutoka sehemu mbalimbali za Arabia, baada ya kuona nguvu na ushawishi wa Uislamu ukienea kote Arabia na zaidi, ulifika Madina ili kumtolea heshima Mtume Muhammad ﷺ, au kufanya mikataba naye, au kujifunza zaidi kuhusu ujumbe wake.

CE, of the Prophet Muĥammad from Makkah to Madinah. The ninth year of Hijrah is also known as “the Year of Delegations” during which a succession of delegations from various parts of Arabia, having seen the power and influence of Islam spread throughout Arabia and beyond, arrived in Madinah to pay homage to the Prophet Muĥammad or to conclude agreements with him or find out more about his mission.

Kama ilivyoelezwa hapo awali, ninahisi kwamba mada ya aya hizi na mtazamo wake kuhusu mada hiyo vinaunga mkono maoni kwamba zilishushwa mapema zaidi katika kipindi cha Madina. Kwa hiyo, ninaelekea zaidi kuhitimisha kwamba mijadala na watu wa wahyi wa awali (yaani Mayahudi na Wakristo), kukanusha imani zao zilizopotoshwa, shaka walizozieneza kwa makusudi kuhusu Mtume Muhammad ﷺ na dini ya Uislamu, pamoja na maonyo na faraja zilizofuata zilizoelekezwa kwa Waislamu, hazikuhusiana moja kwa moja na ujumbe wa Najrān katika mwaka wa tisa wa Hijra. Lazima sababu nyingine na za awali zilichochea kushushwa kwa aya hizi.

As already pointed out, I feel that the subject matter of these verses and their approach to the subject favour the opinion that they were revealed much earlier in the Madinian period. Accordingly, I am more inclined to conclude that the debates with the people of earlier revelations (i.e. the Jews and Christians), the refutation of their distorted beliefs, the doubts they deliberately spread about the Prophet Muĥammad and the faith of Islam, as well as the subsequent warnings and reassurances addressed to the Muslims, were not directly connected with the Najrān delegation in the ninth year of Hijrah. Other and earlier occasions must have inspired the revelation of these verses.

Alif. Lām. Mīm. Mungu: hakuna mungu isipokuwa Yeye, Aliye Hai milele, Msimamizi wa kila kitu. Amekuteremshia Kitabu hiki kwa haki, kikithibitisha yale yaliyokitangulia; na kabla ya hapo alikwisha teremsha Taurati na Injili kuwa mwongozo kwa watu. (Aya 1-4)

Alif. Lām. Mīm. God: there is no deity save Him, the Ever-living, the Eternal Master of all. He has revealed to you this Book with the truth, confirming what was revealed before it; and He has already revealed the Torah and the Gospel before this as guidance for people. (Verses 1-4)

Tunachagua kama maelezo yenye uwezekano mkubwa zaidi ya herufi tatu za kialfabeti ya Kiarabu zinazofungua sura hii, yaani, Alif; Lām; Mīm, maelezo yale yale tuliyoyatoa katika tafsiri yetu ya aya ya mwanzo ya sura iliyotangulia, al-Baqarah.

We choose as the most probable explanation of the three individual letters of the Arabic alphabet, which open the sūrah, namely, Alif; Lām; Mīm, the same explanation given in our commentary on the opening passage of the preceding sūrah al-Baqarah.

Herufi hizi zimetajwa hapa ili kuvuta umakini wa watu kwenye ukweli kwamba kitabu hiki, Qur'ani, kimeundwa kwa herufi za aina ile ile zilizopo kwa Waarabu waliokusudiwa nacho. Hata hivyo, bado ni kitabu cha kimuujiza ambacho wao hawawezi kukiiga, licha ya ukweli kwamba lugha yao imeundwa kwa herufi hizo hizo.

These letters are mentioned here in order to draw people’s attention to the fact that this book, the Qur’ān, is composed of the same type of letters as those available to the Arabs addressed by it. It remains at the same time a miraculous book which they cannot imitate despite the fact that their language is composed of the same letters.

Maelezo haya yanayowezekana zaidi yanatusaidia kuelewa, bila shida, haja ya marejeo hayo kuhusu asili ya Qur'ani katika sura nyingi zinazoanza kwa herufi moja moja. Katika sura iliyotangulia, al-Baqarah, marejeo haya yanaelekeza kwenye changamoto iliyotolewa baadaye katika sura hiyo kwa maneno haya: "Na mkiwa katika shaka kuhusu tuliyomteremshia mja Wetu, basi leteni sura moja mfano wake, na waiteni mashahidi wenu, badala ya Mwenyezi Mungu, ikiwa nyinyi ni wakweli." (2: 23)

This most probable of explanations helps us understand, without difficulty, the need for such references to the nature of the Qur’ān in many sūrahs that open with individual letters. In the preceding sūrah al-Baqarah, this reference points to the challenge thrown down subsequently in the sūrah in these terms: “If you are in doubt as to what We have revealed to Our servant, then produce one sūrah comparable to it and call upon all your witnesses, other than God, if you were truthful.” (2: 23)

... Na Yeye ameteremsha Furqan (kipambanuzi cha haki na batili). Hakika wale wanaozikataa ishara za Mwenyezi Mungu watapata adhabu kali. Mwenyezi Mungu ni Mwenye nguvu, Mwenye kulipiza. Hakuna chochote kilichofichika kwa Mwenyezi Mungu, duniani wala mbinguni. Yeye ndiye anayekutengenezeni matumboni mwa mama zenu apendavyo. Hakuna mungu isipokuwa Yeye, Mwenye nguvu, Mwenye hekima. (Aya 4-6)

... And He has revealed the Criterion (to distinguish the true from the false). Those who disbelieve in God’s revelations shall endure grievous suffering. God is Mighty, able to requite. Nothing on earth or in the heavens is hidden from God. It is He Who shapes you in the wombs as He pleases. There is no deity save Him, the Almighty, the Wise. (Verses 4-6)

Aya hizi za mwanzo zinathibitisha kanuni kadhaa muhimu katika kuunda dhana sahihi ya kiitikadi, yaani Uislamu, na kuwanyamazisha watu wa wahyi wa awali pamoja na wengine waliokataa ujumbe wa Mtume na chanzo chake cha Kiungu. Kwanza, zinathibitisha umoja wa chanzo kinachoteremsha ujumbe wa Kiungu kwa Manabii na Mitume. Ni Mungu pekee ndiye Mungu wa haki, Aliye hai milele, Bwana wa kila kitu Aliye Milele, Ambaye ameteremsha Qur'ani hii kama alivyoteremsha Taurati kwa Musa na Injili kwa Isa (rehema na amani ziwe juu yao). Kwa hiyo, hakuna mkanganyiko wowote kati ya nafasi ya Mola Mlezi na ile ya waja Wake. Yuko Mungu Mmoja tu Anayeteremsha ujumbe kwa waja Wake Aliowachagua. Nao kwa upande wao ni waja wanaojisalimisha kwa Mungu, licha ya kuwa ni Manabii waliotumwa wakiwa na ujumbe kutoka Kwake.

These initial verses provide an affirmation of several essential principles in formulating the correct ideological concept, i.e. Islam, and for silencing the people of earlier revelations and others who denied the Prophet’s message and its Divine source. It states first the unity of the source which reveals Divine messages to Prophets and Messengers. It is God the only deity, the Ever-living, the Eternal Master of all Who has revealed this Qur’ān as He has indeed revealed the Torah to Moses and the Gospel to Jesus (pbuh them). There can, therefore, be no confusion between the position of the Divine Being and that of His servants. There is only One God Who reveals messages to His chosen servants. For their part, they are servants who submit themselves to God, despite the fact that they are Prophets sent with messages from Him.

Aya hizi pia zinabainisha umoja wa imani ya Kimungu, na ukweli kwamba Ukweli uliomo katika Maandiko yaliyoteremshwa na Mungu pia ni mmoja. Kitabu hiki kilichoteremshwa kwa Muĥammad ﷺ kimeteremshwa "kwa haki, kikithibitisha yaliyokuwa kabla yake," yaani Taurati na Injili. Maandiko haya yote yameteremshwa kwa kusudi moja, yaani, kuwa "mwongozo kwa watu." Kitabu hiki kipya kilichoteremshwa ni "Furqani" inayotofautisha Ukweli uliomo katika Maandiko yaliyofunuliwa na aina zote za upotovu na mawazo yaliyochanganyikiwa ambayo yameingia katika Maandiko, iwe kwa njia ya upendeleo wa kibinafsi, mienendo ya kifikra au mazingatio ya kisiasa.

Katika sehemu hii fupi, sūrah inafichua hali halisi ya wale wanaopotoka kutoka katika ukweli. Watu hawa hugeuka kisogo kwa mambo yaliyoelezwa kwa uwazi kabisa katika Qur’ani, na badala yake hufuatilia kauli nyingine za Qur’ani zinazokubali zaidi ya tafsiri moja, ili kuzitumia kama msingi wa uzushi wao. Pia inaonyesha sifa mahususi za wale wanaomwamini kweli Mungu na kumnyenyekea Yeye, wakikubali kila kitu wanachopokea kutoka Kwake bila shaka wala mabishano.

In this brief passage, the sūrah uncovers the reality of those who swerve from the truth. These people turn their back on the facts stated with absolute clarity in the Qur’ān, pursuing other Qur’ānic statements which admit more than one explanation in order to use the same as a basis for their fabrications. It also shows the distinctive characteristics of those who truly believe in God and submit to Him, accepting everything they receive from Him without any doubt or argument.

Ripoti moja inasema kwamba ujumbe wa Wakristo kutoka Najrān ulimwambia Mtume ﷺ:

One report suggests that the Christian delegation from Najrān said to the Prophet:

"Je, hufanyi kauli kwamba Yesu Kristo alikuwa neno la Mungu na roho yake?" Walitaka kutumia kauli hii kuunga mkono mafundisho yao wenyewe kwamba Yesu hakuwa binadamu, bali roho ya Mungu. Wakati huo huo, hawakuzingatia zile aya zilizo wazi kabisa zinazosisitiza umoja kamili wa Mungu, zikikataa kwa uthabiti madai yote ya kwamba Yeye ana mshirika au mwana. Taarifa inasema kwamba aya ya 7 iliteremshwa kama jibu, ikionyesha ukweli wa jaribio lao la kutumia kauli hizo za kiishara, wakati huo huo wakiacha kauli nyingine zilizo wazi na sahihi.

“Do you not state that Jesus Christ was the word of God and His spirit?” They wanted to utilise this statement to support their own doctrines that Jesus was not a human being, but the spirit of God. At the same time they paid no heed to those unequivocal verses which emphatically state the absolute oneness of God, categorically rejecting all claims of His having any partner or son. The report says that verse 7 was revealed by way of reply, showing the reality of their attempt to make use of such allegorical statements, while at the same time abandoning other clear and precise statements.

Aya hii, hata hivyo, ina maana pana zaidi kuliko umuhimu wake kwa tukio hilo maalum la kihistoria. Inaonyesha mitazamo ya watu tofauti kuhusu Kitabu hiki ambacho Mungu amekiteremsha kwa Mtume ﷺ, ikibainisha misingi ya itikadi sahihi na msingi wa mfumo wa maisha ya Kiislamu. Pia inajumuisha kauli nyingine zinazohusu mambo yaliyo nje ya uwezo wa kuyatambua kwa akili ya binadamu. Akili ya binadamu haiwezi kuyafahamu mambo haya zaidi ya kile ambacho kauli husika za Qur'ani zinaonyesha.

Hakika, wale waliokufuru, mali zao wala watoto wao hawatawanufaisha chochote mbele ya Mwenyezi Mungu; hao ndio kuni za Moto. Ni kama hali ya watu wa Firauni na wale waliokuwa kabla yao: walizikanusha ishara zetu, basi Mwenyezi Mungu akawaadhibu kwa dhambi zao. Adhabu ya Mwenyezi Mungu ni kali mno. Waambie wale waliokufuru: "Mtashindwa na mtakusanywa kuelekea Jahannamu, na hapo ni mahali pabaya pa kupumzika." Mmekuwa na ishara katika majeshi mawili yaliyokutana vitani. Moja lilikuwa likipigania njia ya Mwenyezi Mungu, na jingine lilikuwa jeshi la makafiri. Waliona kwa macho yao wenyewe kwamba wale wengine walikuwa mara mbili ya idadi yao. Lakini Mwenyezi Mungu humsaidia kwa msaada wake amtakaye. Hakika katika haya kuna funzo kwa wale wenye macho ya kuona.

As for those who disbelieve, neither their riches nor their offspring will in the least avail them against God; it is they who shall be the fuel of the fire. Just like the cases of the people of Pharaoh and those before them: they disbelieved Our revelations; therefore, God took them to task for their sins. God’s retribution is severe indeed. Say to those who disbelieve: “You shall be overcome and gathered unto hell, an evil resting place. You have had a sign in the two armies which met in battle. One was fighting for God’s cause, the other an army of unbelievers. They saw with their very eyes that the others were twice their own number. But God strengthens with His succour whom He wills. In this there is surely a lesson for all who have eyes to see.” (Verses 10-13)

Sehemu hii inafuatia aya za mwanzo za sura, ambazo zinaeleza mwenendo wa waumini kuhusu ufunuo wa Mungu, iwe wa aina iliyo wazi na sahihi au wa aina iliyoelezwa kwa mfano. Hapa tunapata maelezo ya mwisho unaowangoja wasioamini, na Sheria ya Mungu ambayo haishindwi kuwaadhibu kwa dhambi zao. Pia kuna onyo kwa wasioamini miongoni mwa watu wa ufunuo wa awali ambao wanasimama kinyume na Uislamu. Mtume ﷺ anaagizwa awaonye, na awakumbushe yale waliyoyaona kwa macho yao wenyewe katika Vita vya Badr, wakati kundi dogo la waumini lilipopata ushindi mkubwa dhidi ya jeshi kubwa zaidi la wasioamini.

This passage follows the opening verses of the sūrah which outline the attitude of the believers towards God’s revelations, whether of the clear and precise type or of the type expressed in allegory. Here we have an explanation of the end which awaits the unbelievers, and the Divine Law which never fails to inflict punishment on them for their sins. A warning is also included to the unbelievers among the people of earlier revelations who stand in opposition to Islam. The Prophet is instructed to warn them, and to remind them of what they saw with their own eyes at the Battle of Badr when such a small group of believers achieved a great victory over a much larger force of unbelievers.

Muktadha wa kifungu hiki ni hotuba kwa Waisraeli inayowaonya juu ya hatima kama ile ya makafiri waliotangulia kuishi kabla yao na ambao wanaweza kuja kuishi baada yao. Pia inawakumbusha Waisraeli juu ya maangamizi yaliyowapata Firauni na askari wake wakati Mungu alipowaokoa Waisraeli wenyewe. Hata hivyo, hilo halimpi Muisraeli haki yoyote ya kupata matibabu ya pekee iwapo watarejea kwenye kukufuru na kukataa ukweli.

Sehemu zinazofuata za sura hii ziko ndani ya sehemu ya Qur'ani ambayo kwa kiasi kikubwa inahusu kuelimisha jamii ya Waislamu. Aya ya kwanza kati ya hizi inabainisha vichocheo hivyo vya hila na vya asili ambavyo huwasababisha watu kupotoka kutoka njia iliyo sahihi, isipodhibitiwa ipasavyo. Ili kuvidhibiti, mtu lazima awe macho kila wakati, atamani upeo wa juu zaidi, na atamani zile faraja ambazo zinabaki kwa Mungu, kwani hizi ni bora zaidi kuliko faraja za kidunia.

The next few verses in the sūrah fall within that part of the Qur’ān which is mainly concerned with educating the Muslim community. The first of these verses identifies those subtle, natural incentives which cause people to deviate from the right path, unless they are properly checked. In order to control them, one must always be on the alert, yearn for more sublime horizons and aspire to those comforts which remain with God, for these are indeed far superior to worldly comforts.

Kufuata starehe za kidunia na kutoa kipaumbele kwa matamanio na raha binafsi bila shaka kutauvuruga akili ya mtu na kumzuia kutafakari ni matunda gani atakayovuna au ni funzo gani anaweza kujifunza kutokana na hali halisi za maisha. Hivyo watu huzama katika raha rahisi za kimwili, wakishindwa kuona kilicho nyuma yake cha faraja bora na za hali ya juu zaidi. Kwa njia hiyo wananyimwa furaha ya kutazama zaidi ya raha ya kimwili ya bei nafuu, au ya kujishughulisha na mambo matukufu zaidi yanayolingana na nafasi kubwa ya mwanadamu, kiumbe ambaye Mungu amemweka kuwa msimamizi wa utawala huu mkubwa, yaani dunia.

Pursuing worldly pleasures and giving priority to personal desires and pleasures will no doubt distract a person’s mind and prevent him from reflecting on what fruits one is bound to reap or what lessons one can learn from the facts of life. People are thus drowned in easy, physical pleasures, unable to see what lies beyond of better and superior comforts. They are thus deprived of the enjoyment of looking beyond cheap, physical pleasure, or being preoccupied with the nobler concerns which fit with the great role of man, the creature God has placed in charge of this great dominion, the earth.

Starehe hizo za kimwili na faraja na vishawishi vya kidunia, hata hivyo, Muumba amemwekea mwanadamu kwa asili ili kutimiza jukumu muhimu la kuendeleza uhai. Kwa hiyo, Uislamu hauridhii kuzikandamiza. Unahimiza kwamba zidhibitiwe, zipunguzwe na ziwekwe chini ya udhibiti. Uislamu unataka mwanadamu aweze kuzidhibiti tamaa hizi, si kuwa mtumwa wake. Uislamu unakuza hisia ya utukufu ndani ya mwanadamu na unamsaidia kutazama kile kilicho juu zaidi na bora zaidi.

Those physical pleasures and worldly comforts and incentives are, nevertheless, naturally infused in man by the Creator to fulfil the essential role of preserving the continuity of life. Hence, Islam does not approve of their suppression. It advocates that they should be regulated, moderated and brought under control. Islam wants man to be able to control these desires, not to be controlled by them. I lam promotes the feeling of the sublime in man and helps him look to what is higher and superior.

Matamanio haya yote ya kupendwa, na mengine kama hayo, ni starehe za maisha haya ya dunia.

All these cherished desires, and all similar ones, are the comforts of this life.

Labda tunapaswa kuongeza hapa kwamba katika maandishi ya Kiarabu, neno "maisha haya", au "dunyā", lina maana ya "maisha ya chini". Kwa hiyo, hayo si sehemu ya maisha yaliyotukuka wala ya upeo wa juu. Ni faraja rahisi za maisha ya dunia hii. Kilicho bora kuliko yote haya, kwa sababu kwa asili yake ni tukufu zaidi na kinamsaidia mwanadamu kulinda nafsi yake dhidi ya kuangamizwa na tamaa za kidunia, ni kile kinachobaki kwa Mungu. Hili linapatikana kwa yeyote anayelitaka, nalo linafidia kikamilifu starehe za dunia hii: "Sema: Je, nikuambieni yaliyo bora kuliko haya? Kwa wacha Mungu, kuna mbele ya Mola wao Mlezi mabustani yanayopita mito chini yake, watakaa humo milele, na wake waliotakaswa, na radhi za Mungu. Mungu anawaona waja Wake." (Aya ya 15)

Perhaps we should add here that in the Arabic text, the term “this life”, or “dunyā”, connotes “the lower life”. Hence, they are not part of the sublime life or of the higher horizon. They are indeed the easy comforts of the life of this world. What is better than all this, because it is essentially nobler and it helps protect the human soul against being consumed by worldly desires, is that which remains with God. This is available to anyone who wants it, and it more than compensates for the pleasures of this world: “Say: Shall I tell you of better things than these? For the God-fearing there are, with their Lord, gardens through which running waters flow where they shall dwell forever, and wives of perfect chastity, and Gods good pleasure. God is mindful of His servants.” (Verse 15)

Nabii ameamriwa kutoa habari njema ya faraja hizi za Akhera kwa wale wanaoelezwa kuwa ni "wacha Mungu". Tunatambua kwamba faraja hizi, kwa ujumla, ni za kimwili. Hata hivyo, kuna tofauti ya msingi kati yake na faraja za dunia hii. Hizi zinatolewa kwa wacha Mungu pekee, ambao daima wanamkumbuka Mungu. Fahamu hii ya kumcha Mungu ina athari ya kuweka kiasi kwa roho na kwa mwili. Inamzuia mtu kuzama kabisa katika tamaa zake, akihangaika kama mnyama kuzitimiza kwa njia yoyote awezayo. Kwa hiyo, wacha Mungu wanapozitazamia faraja hizi za kimwili walizoahidiwa, wanafanya hivyo kwa hadhi tukufu isiyo na nguvu zisizodhibitiwa za tamaa za kinyama. Hata katika maisha haya, muda mrefu kabla ya kufika makao yao yaliyoahidiwa, karibu na Mungu, wanainuliwa kwa kutazamia faraja hizi za mbinguni.

The Prophet is commanded to give the happy news of these comforts of the hereafter to those who are described as “the God- fearing”. We note that these comforts are, generally speaking, physical. There is, however, an essential difference between them and the comforts of this world. These are provided only to the God- fearing, who are always conscious of God. This consciousness has a definite moderating influence on both the spirit and the body. It prevents man from being totally consumed by his desires, striving like an animal to fulfil them in any way he can. Hence, when the God-fearing look forward to these physical comforts which they are promised, they do so with a sublimity which remains free of the uncontrolled vigour of animal desire. Even in this life, long before they arrive in their promised abode, close to God, they are elevated by looking forward to these heavenly comforts.