Aya ya pili ya sura hii, iliyojadiliwa katika Sura ya 2, inaanza na kumalizia kwa msisitizo mkubwa juu ya upweke wa Mungu na katazo la kumshirikisha Yeye na washirika wowote. Ndani ya mwanzo na mwisho wake, kuna amri nyingi, makatazo na maadili yote yanayotegemea kanuni kuu ya upweke wa Mungu. Sehemu hii ya sasa inaanza na kumalizia kwa kukemea dhana yenyewe ya kumpa Mungu mwana au mshirika, ikifafanua upuuzi wake. Inasema kwamba ulimwengu wote unaendeshwa kwa msingi wa kumwamini Mungu kuwa Mmoja, asiye na washirika: “Hakika kila kitu kinatakasa utukufu Wake na kumsifu.” (Aya ya 44) Inasisitiza ukweli kwamba wote watarudi kwa Mungu katika maisha ya Akhera, na kwamba Mungu anajua kila kitu kuhusu viumbe wote waliomo mbinguni na ardhini.

The second passage of this sūrah, discussed in Chapter 2, starts and finishes with a strong emphasis on God’s oneness and the prohibition of associating any partners with Him. Within its two ends, it contains a number of orders, prohibitions and values that are all based on the central principle of God’s oneness. The present passage begins and ends with the denunciation of the very concept of assigning a son or a partner to God, explaining its absurdity. It states that the whole universe functions on the basis of believing in God as one, having no partners: “Indeed every single thing extols His glory and praise.” (Verse 44) It stresses the fact that all shall return to God in the life to come, and that God knows everything about all creatures in the heavens and earth.

Yeye ndiye anayedhibiti hatima za viumbe wake wote, na hakuna yeyote mwenye usemi wowote juu yake: “Akitaka, atawaneemesha; na akitaka, atawaadhibu.” (Aya ya 54)

He is the One who controls the destinies of all His creatures, and no one has any say about it: “If He so wills, He will bestow His grace on you; and if He so wills, He will inflict punishment on you.” (Verse 54)

Tunapoendelea kusoma sehemu hii, tunaona upotovu wa imani zote zinazotegemea kumshirikisha Mungu na washirika, na tunaona zikianguka. Pia tunaona kwamba Mungu ndiye anayedhibiti kila kitu katika ulimwengu huu, maisha haya na maisha ya akhera, yanayoonekana kwetu na yale tusiyoyaona. Tunatambua kwamba yote haya yanaelekeza sifa zake, sifa safi na za ikhlasi kwa Mungu peke yake. Katika sifa hizo, viumbe vyote na vitu vyote hai vinashiriki.

As the passage goes on, we see the fallacy of all beliefs based on associating partners with God, and we watch how they collapse. We also see that God is the One who controls everything in this universe, this life and the life to come, what is visible to us and what we do not see. We realize that it all addresses its praises, sincere and devoted to God alone. In such praises all creatures and living things take part.

Je, Mola wenu amewapendelea kwa kuwapa wana, na yeye mwenyewe akajichukulia binti miongoni mwa malaika? Hakika mnachosema ni jambo kubwa mno.

Has your Lord distinguished you by [giving you] sons and taken for Himself daughters from among the angels? That which you utter is indeed an enormity.

(Aya 40)

(Verse 40)

Swali hili linadokeza jibu la kejeli kwa yale ambayo washirikina walikuwa wakiyasema, walipowaeleza malaika kuwa ni binti za Mwenyezi Mungu. Hakika Mwenyezi Mungu ametakasika mno kujichukulia mwana au mke, na Yeye ni mtukufu mno kuwa na mshirika au mwenza yeyote. Aya hii pia inadhihaki kuwahusishia Mwenyezi Mungu binti, ilhali Waarabu walikuwa wakiwaona wasichana kuwa na hadhi ya chini kuliko wavulana. Kwa hakika walikuwa wakiwaua binti zao kwa kuogopa umaskini au aibu. Hata hivyo, walikuwa wakiwafanya malaika wawe wa kike na kuwafanya kuwa binti za Mwenyezi Mungu. Ikiwa ni Mwenyezi Mungu anayetoa uhai na anayewapa kila mtu watoto wa kiume na wa kike, vipi basi Yeye huwapendelea kwa watoto wa kiume walio bora, huku akijichukulia binti walio duni! Hili limetajwa kwa ajili ya hoja tu, ili kuonyesha wazi utupu na upotofu wa madai yao. Jambo zima ni la ajabu mno kiasi kwamba haliwezi kustahili majadiliano.

This question implies a sarcastic response to what the unbelievers used to do, as they described the angels as God’s daughters. God is indeed too exalted to take to Himself a son or a wife, and He is too sublime to have any partner or associate. The verse also ridicules the assigning of daughters to God, when the Arabs considered girls to be of lesser status than boys. They indeed killed their daughters for fear of poverty or shame. Nevertheless they considered angels to be female and made them God’s daughters. When it is God who gives life and gives everyone their sons and daughters, how come He favours them with the better sons and takes to Himself the inferior daughters! This is stated merely for argument’s sake, so as to make apparent the hollowness and fallacy of their claims. The whole issue is too bizarre to merit any discussion:

"Hakika mnachokisema ni jambo baya mno." (Aya 40) Ni jambo la ajabu sana, la kiburi, la uongo na la kustaajabisha mno.

“That which you utter is indeed an enormity.” (Verse 40) It is enormously odd, impudent, false and outlandish.

“Kwa hakika tumeyafafanua mambo kwa namna mbalimbali katika Qur’ani hii, ili wapate kuzingatia, lakini hayo hayawaongezei ila kuchukia.” (Aya 41) Qur’ani inaulingania Imani ya Upweke wa Mungu, ikiwasilisha kwa njia, mitindo na mbinu mbalimbali, ili watu wapate kuonywa. Hakika kukubali Imani inayotegemea Upweke wa Mungu hakuhitaji zaidi ya ukumbusho na kurejea maumbile safi ya binadamu ambayo hayajaharibika. Inahitaji tu kutafakari dalili mbalimbali zilizo katika ulimwengu. Lakini wao huzidi kuchukia Imani hii kila wanapoisikiliza Qur’ani. Wanaonyesha kwamba wana chuki dhidi ya Imani ambayo Qur’ani inailingania, na chuki dhidi ya Qur’ani yenyewe, kwa hofu kwamba isije ikaonyesha wazi upotofu wa imani zao potofu zinazotegemea hadithi za kutunga na ushirikina.

Ni tukio la kustaajabisha na la kuvutia, ambapo tunaona kila jiwe, kubwa na dogo, kila mbegu na jani, kila ua na tunda, kila chipukizi dogo na kila mti, kila mdudu na kiumbe wa kutambaa, kila mnyama na binadamu, kila kiumbe kinachotembea duniani, kinachoogelea majini au kinachoelea angani; kwa ufupi, viumbe vyote vilivyomo katika ulimwengu mzima vikimtukuza Mungu na kumgeukia Yeye kwa unyenyekevu. Tunajawa na hofu kuu tunapohisi kwamba kila kitu kinachoingia katika macho yetu, au kinachobaki nje ya uwezo wa kuona kwetu, kinapata uhai.

It is a powerful and majestic scene in which we see every stone, large and small, every seed and leaf, every flower and fruit, every little shoot and every tree, every insect and reptile, every animal and human being, every creature that walks the earth, swims in the water or floats in the air, in short, all creatures in the whole universe glorifying God and turning to Him in submission. We are filled with awe as we sense that everything that comes within our vision or stays beyond it comes alive.

Kila tunaponyoosha mikono yetu kugusa kitu, na kila tunapoweka miguu yetu kukanyaga kitu, tunahisi kwamba kitu hicho kiko hai, kikimtukuza Mungu.

‘Whenever we stretch our hands out to touch something, and whenever we put our feet to step over something, we feel that it is alive, glorifying God.

Hakika kila kitu kinamtukuza na kumsifu Yeye, kwa namna yake na lugha yake.

“Indeed every single thing extols His glory and praise,” in its own way and language.

"Lakini nyinyi [binadamu] hamwezi kuyafahamu masifu yao." (Aya ya 44) Binadamu wamezuiwa na umbile lao wenyewe, ambalo lina asili ya udongo. Hilo linawazuia kuzifahamu sifa na tasbihi za viumbe vingine. Lau wangesikiliza kwa mioyo yao, wakielekeza mawazo yao kuzithamini sheria laini zinazofanya kazi katika ulimwengu, na kufanya kila kitu, kikubwa au kidogo, kumrejea Muumba wa vyote, wangeweza kuthamini sehemu ya sifa hizo. Roho za binadamu zinapotakaswa, na zinaposikiliza kila kiumbe chenye uhai na kisicho na uhai kinapomtukuza Mungu peke yake, huwa tayari zaidi kuwasiliana na Jumuiya Kuu. Huweza kuzifahamu siri za ulimwengu kuliko wale wanaojizuia kwenye ulimwengu wa kimwili peke yake.

“But you [human beings] cannot understand their praises.” (Verse 44) Human beings are limited by their own constitution which has a clay origin. This debars them from understanding the praises of other creatures. Had they listened with their hearts, directing them to appreciate the subtle laws that operate in the universe and make everything, large or small, turn to the Creator of all, they would have appreciated something of that praise. When human souls are purified and when they hearken to every animate and inanimate object as it addresses its glorification to God alone, they are better prepared to be in contact with the Supreme Society. They are better able to understand the secrets of the universe than those who limit themselves to the material world.

Hayo ndiyo waliyosema kuhusu Qur’āni na Mtume aliyeisoma. Pia walikanusha ufufuo na maisha ya Akhera.

Such was what they said about the Qur’ān and the Messenger who recited it. They also denied resurrection and the life to come:

Wao husema: ‘Je, tutakapokuwa mifupa na mavumbi, tutafufuliwa tena kuwa uumbaji mpya?’ Sema: ‘Iweni mawe au chuma, au kiumbe kingine ambacho katika akili zenu kinaonekana kigumu zaidi [kufufuliwa].’ Watasema: ‘Ni nani atakayeturudisha [uhai]?’ Sema: ‘Ni Yule aliyekuumba mara ya kwanza.’ Hapo watatikisa vichwa vyao [kwa kukataa] na kuuliza: ‘Hili litakuwa lini?’ Sema: ‘Huenda likawa karibu sana. Siku hiyo Atakuita, nanyi mtaitikia kwa kumsifu Yeye, mkidhani kwamba mlikaa duniani kwa muda mfupi sana.’ (Aya 49-52)

They say: ‘When we are bones and dust, shall we be raised to life again as a new creation?’ Say: ‘Be you stones or iron, or some other form of creation which, to your minds, appears even harder [to bring to life]. ‘They will say: ‘Who is it that will bring us back [to life]?’ Say: ‘He who created you the first time.’ Thereupon they shake their heads [in disbelief] and ask: ‘When will this be?’ Say: ‘It may very well be near at hand. On that day He will call you, and you will answer by praising Him, thinking that you stayed on earth but a very short while.’ (Verses 49-52)

Dhana ya ufufuo ilikuwa mada ya mjadala mrefu kati ya Mtume ﷺ na wale waliokataa imani. Qur’ani inasimulia sehemu kubwa ya hoja hizo. Hata hivyo, suala zima ni wazi na rahisi kwa yeyote anayetafakari hali ya uhai na mauti, ufufuo na kukusanywa kwa viumbe vyote. Qur’ani imelieleza kikamilifu katika sehemu mbalimbali. Lakini watu hawakuweza kulielewa kwa asili yake rahisi na wazi.

The concept of resurrection was the subject of a long controversy between the Prophet and the unbelievers. The Qur’ān relates much of this argument. Yet the whole issue is very clear and simple for anyone who contemplates the nature of life and death, resurrection and the gathering of all creation. The Qur’ān explains it in full on various occasions. Yet people could not take it in its simple and clear nature.

Hawakuweza kufikiria jinsi mtu anavyoweza kufufuliwa baada ya mwili wake kuoza: "Wanasema: 'Tutakapokuwa mifupa na mavumbi, je, tutafufuliwa tena kuwa uumbaji mpya?'" (Aya ya 49)

They could not imagine how a person could be brought back to life after the body had decomposed: “They say: ‘When we are bones and dust, shall we be raised to life again as a new creation?” (Verse 49)

Hawakufikiria kwamba kulikuwa na wakati ambapo hawakuwepo, kisha wakapewa uhai. Wala hawakuthamini kwamba kuumbwa mara ya pili ni rahisi kuliko mara ya kwanza. Hawakuelewa kikamilifu kwamba, kwa upande wa Mwenyezi Mungu, hakuna kitu kinachoweza kuitwa 'rahisi' au 'gumu'. Wala hawakuthamini kwamba njia ya uumbaji ni ile ile katika kila hali. Ni kwamba Mwenyezi Mungu hutoa amri yake kwa kiumbe chochote kiwe 'Kuwa', nacho hukuwa papo hapo. Haijalishi watu wanaona kitu ni rahisi au kigumu. Mwenyezi Mungu anapotaka kitokee, kitatokea bila shaka.

Baada ya kueleza mtazamo wao wa kudhihaki ahadi ya Mwenyezi Mungu na ujumbe wa Nabii ﷺ, sura inaacha kuwazungumzia wale wanaokanusha maisha ya Akhera na ufufuo. Inatoa maelekezo kuhusu waumini, ikimwagiza Nabii ﷺ awaelekeze kusema maneno bora tu. Wanapaswa daima kuzoea kutamka neno jema: "Waambie waja Wangu wanene yale yaliyo bora zaidi. Shetani huchochea fitina kati yao. Hakika Shetani ni adui wa wazi kwa binadamu." (Aya ya 53)

After it has described their attitude of ridiculing God’s promise and the Prophet’s message, the sūrah turns away from those who deny the life to come and resurrection. It has something to say about the believers, instructing the Prophet to direct them to say only what is best. They should always be in the habit of saying a good word: “Tell My servants that they should always say that which is best. Satan tries to sow discord between them. Satan is indeed man’s open foe.” (Verse 53)

"Waambie waja Wangu waseme yaliyo bora kabisa." Hii ni amri ya jumla inayotumika katika kila hali na nafasi. Wanapaswa kuchagua neno bora zaidi la kusema. Kwa njia hii wataweza kuharibu jitihada za Shetani za kudhoofisha uhusiano wa upendo wa pamoja uliopo kati yao. Hakika yeye daima hujaribu kupanda mbegu za mifarakano kati yao, akisaidiwa na neno lisilo la adabu linalosemwa na mtu mmoja, likifuatiwa na jibu lenye ukali kama hilo kutoka kwa mwingine. Hivyo mazingira ya upendo na undugu huharibika, na badala yake kuingia hali ya kutengwa, kuchukiana na hata uadui. Neno jema daima husaidia kusafisha hali na kuponya malalamiko.

“Tell My servants that they should always say that which is best.” It is a general order that applies in all situations and positions. They should choose the best to say. In this way they will be able to spoil Satan’s attempts to undermine the bond of mutual love that exists between them. Indeed he always tries to sow the seeds of discord between them, helped by an impolite word said by one person, followed by a similarly rude answer by another. Thus the atmosphere of love and brotherhood is spoilt, only to be replaced by an air of alienation, estrangement and even hostility. A good word always helps to clear the air and heal grievances.

“Hakika Shetani ni adui wazi wa mwanadamu.” (Aya ya 53) Yeye hujaribu kutumia kila kosa la ulimi la mtu kueneza hali ya kutengana kati ya ndugu. Maneno mazuri huvuruga tu majaribio yake na kulinda uhusiano wa udugu miongoni mwa waumini wote.

“Satan is indeed man’s open foe.” (Verse 53) He tries to build on every slip of a person’s tongue to spread an air of alienation between brothers. Good words simply foil his attempts and protect the bond of brotherhood among all believers.

Sūrah kisha inarejea kwa wale makafiri waliokataa kuitikia wito wa kufufuka siku ya Hukumu. Hatima yote iko mikononi mwa Mwenyezi Mungu: Anaweza kusamehe au kuadhibu. Watalazimika kukabiliana na hukumu ya Mwenyezi Mungu. Mtume ﷺ si zaidi ya Mtume tu. Hawezi kuwa mlinzi wao dhidi ya mapenzi ya Mwenyezi Mungu: {Mola wenu Mlezi anajua vizuri mnayoyafanya. Akitaka, atawarehemu; na akitaka, atawaadhibu. Hatukukutuma wewe, ewe Mtume ﷺ, uwe mlinzi wao. Mola wako Mlezi anajua vyema viumbe vyote vilivyomo mbinguni na ardhini.} (Aya 54-55) Ujuzi wa Mwenyezi Mungu hauna mipaka. Chochote anachokiamua cha adhabu au msamaha kinatokana na ujuzi wake. Dhamira ya Mtume ﷺ inakamilika pale anapokwisha kufikisha ujumbe. Ujuzi wa Mwenyezi Mungu unajumuisha kila kilichomo mbinguni na ardhini, ikiwa ni pamoja na malaika, manabii, binadamu na majini, pamoja na viumbe wengine ambao wanajulikana kwa Mwenyezi Mungu peke yake.

Ni kwa msingi wa ujuzi huu ndipo Yeye amewatukuza baadhi ya Manabii kuliko wengine, kama Anavyosema hapa: {Hakika Tumewafadhilisha baadhi ya Manabii kuliko wengine.} (Aya ya 55)

It is on the basis of this knowledge that He has exalted some prophets over others as He states here: “Indeed We have exalted some of the prophets above others.” (Verse 55)

Mungu peke yake ndiye anayejua sababu zilizo nyuma ya upendeleo huu. Kuhusu mambo ya kivitendo ya kutukuzwa na kupendelewa huku, yalijadiliwa katika ufafanuzi wa aya ya 253 ya Surat Al-Baqarah, ambayo pia inataja kutukuzwa huku.5

God alone knows the reasons behind this preference. As for the practical aspects of such exaltation and preference, these were discussed in commenting on verse 253 of Sūrah 2, which also mentions this exaltation.5

"Justus We gave the Psalms to David." (Verse 55) Hii ni mfano mmoja wa kile Mungu anachoweza kumpa mmoja wa manabii wake, na mojawapo ya vipengele vya kutukuzwa. Ukweli ni kwamba ufunuo na maandiko matakatifu vina uthabiti zaidi kuliko matukio ya kimiujiza ambayo yanaweza kushuhudiwa na watu wachache tu.

“Justus We gave the Psalms to David.” (Verse 55) This is one example of what God may give to one of His prophets, and one of the aspects of exaltation. The fact is that revelation and scripture are more lasting than supernatural events that may be witnessed by only a handful of people.

Sura hii, inayoanza kwa kukanusha kwa uthabiti dhana ya kwamba Mungu ana mwana au mshirika, kisha inawaita watu wamgeukie Mungu peke yake katika kila hali, inahitimishwa kwa changamoto kwa wale wanaomshirikisha Mungu. Changamoto hiyo ni rahisi tu: waite hao washirika wao wamwondolee madhara yoyote yatakayowafika, endapo Mungu ataamua kuwaadhibu, au wamwelekezee adhabu yake watu wengine. "Sema: 'Waiteni wale mnaodai (kuwa ni miungu) badala yake; lakini hawana uwezo wa kuondoa dhara lolote kutoka kwenu, wala kuligeuza.'" (Aya ya 56) Hakuna awezaye kuondoa dhiki au kubadilisha asili yake au mlengwa wake isipokuwa Mungu Mwenyewe. Yeye peke yake ndiye anayesimamia hatima za viumbe vyote.

This passage, which begins with a definitive negation of the concept of God having a son or partner before calling on people to turn to God alone in all situations, concludes with a challenge to those who associate partners with God. The challenge is simply that they should call on those partners to remove any harm that befalls them, should God decide to punish them, or that they should divert His punishment to others: “Say: ‘Call on those whom you claim (to be gods] besides Him, but they have no power to remove any affliction from you, nor can they shift it.’” (Verse 56) No one can remove hardship or change its nature or recipient except God Himself. He alone is in control of the destinies of all creation.