"Usiweke mungu yeyote pamoja na Mungu, usije ukajikuta umefedheheka, umeachwa peke yako." (Aya ya 22) Hii ni amri inayokataza kumshirikisha Mungu pamoja na onyo la matokeo yake. Ingawa ni amri ya jumla, bado inamwelekea kila mtu mmoja mmoja ili kila mtu ahisi kuwa imetolewa kwake binafsi. Kuamini ni jambo la kibinafsi ambalo kila mtu anawajibika nalo mwenyewe. Matokeo yanayomngoja yeyote anayeacha njia ya kuamini upweke wa Mungu ni kwamba atajikuta "amefedheheka" kwa kitendo hicho cha aibu, "ameachwa peke yake", bila msaada. Yeyote ambaye amenyimwa msaada wa Mungu ameachwa, bila kujali wafuasi wake ni wengi kiasi gani. Maelezo ya Kiarabu, fataq`uda madhmūman makhdhūlā, ni ya picha hasa: badala ya "lest you find yourself" (usije ukajikuta), soma "lest you sit" (usije ukakaa). Hili linamfafanua kwa usahihi mtu anayeona fedheha hiyo ni kubwa mno hadi inamlemea, akaketi chini ameachwa, dhaifu, asiyeweza kusimama na asiye na nguvu. Maelezo haya pia yanaashiria kwamba hali hii ni ya kudumu, kwa sababu "kuketi chini katika fedheha" kunaashiria kwamba hakuna hatua yoyote ya kubadilisha hali hiyo.
“Do not set up any deity side by side with God, lest you find yourself disgraced, forsaken.” (Verse 22) This is a commandment forbidding the association of partners with God and a warning against the results it brings about. Although it is a general order, it is nonetheless addressed to each individual so that everyone feels it is personally issued to them. Believing is a personal matter for which every individual is responsible for themselves. The outcome that awaits anyone who deviates from the path of believing in God’s oneness is such that they find themselves ‘disgraced’ by the foul deed, ‘forsaken’, without support. Whoever is deprived of God’s support is forsaken, no matter how numerous his supporters are. The Arabic description, fataq`uda madhmūman makhdhūlā, is especially graphic: in place of lest you find yourself, read, ‘lest you sit’. This aptly describes the person who finds such disgrace too shameful that it weighs heavily on him and he sits down forsaken, weak, unable to stand and powerless. The description also suggests that this state is permanent because ‘sitting down in disgrace’ suggests there is no action to change the situation.
“Mola wako amekuamuru kwamba hutamwabudu yeyote isipokuwa Yeye.” (Aya ya 23) Amri hii ya kumwabudu Mwenyezi Mungu peke yake inafuatia ile inayokataza kumshirikisha Mwenyezi Mungu na washirika. Inachukua sura ya hukumu thabiti itakayotekelezwa bila shaka, na wanadamu wote. Neno qadā, linalotumika katika maandishi ya Kiarabu na kutafsiriwa kuwa ‘amekuamuru’, lina maana ya hukumu ya mwisho, likiongeza msisitizo kwa amri ambayo tayari ina msisitizo mkubwa, na pia linatumia muundo wa kukanusha na kutoa ubaguzi: “Hutamwabudu yeyote isipokuwa Yeye.” Namna hii ni ya msisitizo na mkazo kamili. Hukumu hii ya msingi inapoimarika, wajibu wa mtu binafsi na wa jamii unafafanuliwa. Haya yanategemea imani thabiti katika Mungu Mmoja. Kwa hiyo, nia na malengo nyuma ya matendo na ibada zinaelekea kwenye lengo lilelile.
“Your Lord has ordained that you shall worship none but Him.” (Verse 23) This order to offer all worship to God alone follows the one prohibiting the association of partners with God. It takes the form of a decisive ruling to be implemented without fail, by all mankind. The term, qadā, used in the Arabic text and translated as ‘ordained’, signifies a final verdict imparting additional emphasis to an already emphatic order that also uses the construction of a negation and exception: “You shall worship none but Him.” The mode is one of total emphasis and stress. When this basic ruling is well established, individual and community duties are outlined. These rely on a firm belief in the One God. Hence, motives and goals behind actions and practices work towards the same end.
Uhusiano muhimu zaidi baada ya ule wa imani ni ule wa familia. Kwa sababu hii, sura inaunganisha wema kwa wazazi na ibada ya Mwenyezi Mungu, ili kusisitiza umuhimu wake mbele ya Mwenyezi Mungu:
The most important bond next to that of faith is the family. Hence the sūrah links kindness to parents with the worship of God, in order to emphasize its importance in God’s sight:
Na kwamba lazima uwe mwema kwa wazazi wako. Iwapo mmoja wao, au wote wawili, watafikia uzee ukiwa nao, usiwaambie "Uff" wala usiwakemee, bali zungumza nao kwa upole na wema daima, na uwatandazie kwa unyenyekevu mabawa ya huruma yako, na useme: "Mola wangu, wawie rehema Zako, kama walivyonilea na kunitunza nikiwa mdogo."' (Aya 23-24)
And that you must be kind to your parents. Should one of them, or both, attain to old age in your care, never say ‘Ugh’ to them or chide them, but always speak gently and kindly to them, and spread over them humbly the wings of your tenderness, and say, My Lord, bestow on them Your grace, even as they reared and nurtured me when I was a child.’ (Verses 23-24)
Kwa usemi wenye msukumo uliojaa upole, Qur'ani huongeza hisia zetu za huruma kwa wazazi wetu. Maisha yanapoendelea, kasi yake huwabeba walio hai na kuelekeza umakini wetu kwa kile kilicho mbele, yaani watoto wetu wenyewe, kizazi kipya. Mara chache sisi huhamasishwa kuangalia nyuma na kuwajali wazazi wa kizazi kilichotangulia, ambao wanawakilisha maisha yaliyokwisha anza kupungua. Kwa hiyo, kama watoto wa kiume na wa kike, tunahitaji dhamiri yenye msukumo mkubwa ili tuweze kurejea nyuma na kuwatunza mama zetu na baba zetu.
With inspirational expression that is full of tenderness the Qur’ān enhances our feelings of compassion towards our parents. As life goes on, its momentum carries the living and focuses our attention on what lies ahead, on our own children, the new generation. Rarely are we motivated to look back and attend to the former generation of parents, who represent a life that is already on the decline. Hence, as sons and daughters we need a strong charge of conscience so that we will look hack and take care of our mothers and fathers.
Wazazi kwa asili yao wana hamasa ya kuwatunza watoto wao, wakitoa kila kitu kwa ajili yao, hata pale dhabihu hiyo inapowagusa wao binafsi. Chipukizi la mmea linapoota hufyonza kila chembe ya lishe iliyomo kwenye mbegu yake hadi mbegu hiyo ibaki kuwa vumbi, na kifaranga hula kila kitu kilichomo kwenye yai, na kuacha ganda tu. Vivyo hivyo, watoto huchukua nguvu zote za wazazi wao, afya yao, juhudi zao na umakini wao, na kuwaacha katika udhaifu wa uzee, lakini wakiwa na furaha kwa kuwa wamewapa watoto wao kila kitu walichoweza kuwapa. Hata hivyo, watoto hivi karibuni husahau yote haya na kusonga mbele, wakijali zaidi wenza wao na watoto wao wenyewe. Huu ndio mwendo wa asili wa maisha.
Parents are naturally motivated to look after their children, sacrificing everything in the process, even when the sacrifice includes them personally. An early green shoot absorbs every particle of nutrition in its seed to leave it as dust, and a chic eats up everything in the egg, leaving only the shell. Similarly, children take up all their parents’ vigour, health, effort and attention, leaving them in the weakness of old age, yet happy to have given their children everything they could give. But children soon forget all this and move ahead, caring more for their spouses and own offspring. This is the natural course of life.
Kwa hiyo wazazi hawahitaji kuhimizwa kuwa wema kwa watoto wao. Ni watoto ndio wanaohitaji kukumbushwa wajibu wao kwa kizazi ambacho kimekauka, kinachohitaji kutunzwa kwa upole, baada ya kutumia sehemu kubwa ya nguvu zake katika kuwalea watoto wao. Hivyo basi, amri ya Mungu ya kuwatunza wazazi vizuri inakuja kwa namna ya hukumu kutoka kwa Mungu, ikifuatia mara moja baada ya amri ya kumwabudu Mungu peke yake.
Thus parents do not need any encouragement to be kind to their children. It is the children who need to be reminded of their duty towards the generation that has become dry, in need of tender care, after having spent most of its vitality in bringing up their young. Hence, the divine command to take good care of parents comes in the form of a ruling from God, following immediately after the command to worship God alone.
Sūra hii kisha huipa mazingira yote hali ya upole na huruma. Huamsha kumbukumbu za utoto, za huruma, upendo na malezi ya upole: “Mmoja wao, au wote wawili, wakifikia uzee mbele yako...,” (Aya ya 23) Uzee huleta heshima, na udhaifu wa wazee huamsha hisia fulani. Matumizi ya msemo, ‘mbele yako’, unaelezea mzee aliyedhoofishwa na miaka inayosonga, anayehitaji makazi na kutunzwa.
The sūrah then imparts an air of tenderness to the whole atmosphere. It engenders memories of childhood, of compassion, love and tender care: “Should one of them, or both, attain to old age in your care...,” (Verse 23) Old age commands veneration, and the weakness of the elderly imparts certain feelings. Use of the phrase, ‘in your care’, describes an elderly person weakened by advancing years needing shelter and care.
Kwa hiyo, watoto wa kiume na wa kike wanaambiwa: “Usiwaambie ‘Uf’ wala usiwakemee.” (Aya ya 23)
Hence, sons and daughters are told: “Never say ‘Ugh’ to them or chide them.” (Verse 23)
Hii ni hatua ya kwanza katika kuwatunza wazazi na kuwafanyia wema. Watoto wa kiume na wa kike hawapaswi kamwe kutumia maneno yanayoonyesha kwamba wamechukizwa au wamechoshwa na wazazi wao, wala kusema lolote linaloonyesha kutowaheshimu. Kinyume chake, wanapaswa "kuzungumza nao daima kwa upole na kwa wema." (Aya ya 23) Hii ni hatua ya juu zaidi na yenye chanya zaidi. Maneno ambayo watoto wa kiume na wa kike wanayasema kwa wazazi wao lazima daima yaambatane na heshima ya dhati.
This is the first step in taking care of one’s parents and being kindly to them. Sons and daughters must never use words which suggest their being vexed or bothered by their parents, or say anything that betrays disrespect. On the contrary, they must “always speak gently and kindly to them.” (Verse 23) This is a higher and more positive step. What sons and daughters say to their parents must always be coupled with genuine respect.
"Na unyenyekee uwatandazie mabawa ya huruma yako." (Aya ya 24) Katika sehemu hii Qur'ani inatumia maneno laini sana ili kugusa mioyo yetu na dhamiri zetu. Huruma na upole vinakuzwa hadi kufikia kiwango cha unyenyekevu, hata mtoto wa kiume na wa kike wanaheshimu sana hata kushindwa kuwatazama wazazi wao moja kwa moja usoni, lakini wako tayari kuwatii. Ni kana kwamba upole wa namna hii unawatandazia wazazi mabawa. Kisha inafuata dua: "Mola wangu, waneemeshe kama walivyonilea na kunitunza nilipokuwa mdogo." (Aya ya 24)
“And spread over them humbly the wings of your tenderness.” (Verse 24) At this point the Qur’ān uses very tender words to touch our hearts and consciences. Mercy and compassion are so heightened that they border on humility, making the son and daughter too respectful to look their parents straight in the face, but willing to obey them. It is as if such tenderness spreads wings over one’s parents. This is followed by a prayer: “My Lord, bestow on them Your grace, even as they reared and nurtured me when I was a child.” (Verse 24)
Sala hii inakumbusha malezi na upendo ambao wazazi huwapa watoto wao wanyonge.
The prayer recalls the care and love, exercised by parents for vulnerable children.
Sasa, ni wazazi wenyewe ambao sasa wako dhaifu vilevile na wanahitaji huduma ya upole na ya upendo. Ndiyo maana kuna dua ya kumwomba Mungu awamiminie rehema yake. Hakika rehema yake ni kubwa zaidi, na huduma yake ni pana zaidi. Yeye ana uwezo bora zaidi wa kuwalipa wema wao, ilhali watoto wao hawawezi kamwe kuwalipa kwa hilo. Hadithi moja inasema kwamba "mtu mmoja alikuwa amembeba mama yake wakati akifanya ṭawāf [yaani, kuzunguka Ka'bah kwa lazima] wakati wa hija. Alimwuliza Mtume ﷺ kama alikuwa ametimiza wajibu wake kwake. Mtume ﷺ akasema, 'Hapana, hata kwa pumzi moja ndefu.'" Hadithi hii inahusu mama aliyedhoofika sana hadi hakuweza tena kutembea ili kutekeleza wajibu wake wa kidini wa ṭawāf. Mwanawe alimbeba ili aweze kutekeleza wajibu huo, kama vile mama humbeba mtoto wake akiwa mdogo sana. Hata hivyo, hiyo ni mbali sana na kutimiza deni la mama juu ya watoto wake, ambalo linatokana na malezi aliyowapa mfululizo, kila pumzi ya maisha yake.
Yet now it is the parents themselves who are similarly weak and in need of tender, loving care. Hence, the address to God to bestow His grace on them. Indeed His grace is far greater, and His care is much more wide-ranging. He is better able to reward them for their kindness, while their children can never repay them for it. A ĥadīth mentions that “a man was carrying his mother while he was doing the ţawāf [i.e. the obligatory walk around the Ka`bah] during pilgrimage. He asked the Prophet whether he had discharged his duty towards her. The Prophet said, ‘No, not even for a single deep sigh.’” This ĥadīth speaks of a mother so weakened she was no longer able to walk in order to fulfil her religious duty of ţawāf. Her son carried her so that she could fulfil that duty, just like a mother carries her child when it is very young. However, that is far from fulfilling a mother’s claim against her children, which is constituted by the constant care she took of them, with every breath of her life.
Kwa kuwa hisia zote, vitendo na miitikio vinahusiana na imani katika muktadha wa sura hii, sura hiyo inaongeza kauli ya mwisho, ikirejesha mambo yote kwa Mungu, ambaye anajua nia za watu na kilicho nyuma ya maneno na vitendo: "Mola wenu Mlezi anajua vizuri zaidi yaliyomo mioyoni mwenu. Ikiwa ninyi ni wema, basi Yeye ndiye Mwenye kusamehe sana kwa wale wanaorejea kwake mara kwa mara [wakitafuta rehema yake]." (Aya ya 25)
Since all feelings, actions and reactions are related to faith in the context of the sūrah, it adds a final comment, referring all matters to God who knows people’s intentions and what lies behind words and actions: “Your Lord knows best what is in your hearts. If you are righteous, He is certainly Most Forgiving to those who turn repeatedly to Him [seeking His mercy].” (Verse 25)
Inakuja mara moja kabla ya safu ya amri, wajibu na viwango, aya hii inatumika kama mwongozo wa kila tunachosema au kufanya. Pia inaacha mlango wazi kwa yeyote anayekosea au kushindwa kufikia matarajio, ili atangaze toba yake na kutafuta msamaha. Moyo wa mtu unapoelekezwa kwenye njia iliyo sahihi, mlango wa msamaha unabaki wazi. Aya hiyo inawataja hasa wale wanaomrudia Mwenyezi Mungu kila wanapoteleza au kufanya kosa.
Coming as it does immediately before a range of orders, duties and standards, this verse serves as a guideline for everything we say or do. It also leaves the door open for anyone who makes a mistake or falls short of expectations to declare his repentance and seek forgiveness. When a person’s heart is set on the right track, the door to forgiveness remains open. The verse mentions in particular those who turn back to God every time they slip or make a mistake.