Sema: Imefunuliwa kwangu kwamba kundi la majini lilisikiliza, kisha likasema: "Tumesikia Qur'ani ya ajabu, inayoongoza kwenye busara, nasi tumeamini. Hatutamshirikisha Mola wetu kamwe na yeyote. Ametakasika utukufu wa Mola wetu! Hajajichukulia mke wala mwana. Baadhi ya wapumbavu miongoni mwetu wamekuwa wakisema maneno ya kupindukia kuhusu Mungu. Tulidhani kwamba hakuna mtu wala jini atakayesema uwongo kumhusu Mungu."

Say: It has been revealed to me that a group of the 'jinn listened in and then said: 'We have heard a wondrous discourse, giving guidance to what is sagacious, and we have come to believe in it. We shall never associate partners with our Lord. Sublimely exalted is the glory of our Lord! He has taken to Himself neither consort nor son. Some foolish ones among us have been saying some outrageous things about God. Yet we had thought that no man or j inn would ever utter a lie about God.

Ni kweli kwamba zamani baadhi ya watu walikuwa wakijikinga kwa baadhi ya majini, lakini majini hao waliwasababishia zaidi matatizo. Hivyo nao walidhani, kama vile nyinyi mlivyodhani, kwamba Mwenyezi Mungu hatamfufua yeyote!

True, in the past some among mankind sought refuge with some of the jinn, but they caused them, further trouble. They thus came to think, just like you thought, that God will not raise anyone! (Verses 1-7)

Neno la Kiarabu *nafar*, lililotumika katika aya ya ufunguzi na kutafsiriwa hapa kama kikundi, linaashiria kundi la watu kati ya watatu hadi tisa. Baadhi ya riwaya zinaonyesha kwamba walikuwa saba.

The Arabic word nafar, used in the opening verse and translated here as a group, signifies a group of people between three and nine in number. Some reports suggest that they were seven.

Ufunguzi huu unaonyesha kwamba Nabii ﷺ alipata habari kuhusu kusikiliza kwa majini kisomo chake, na yale waliyoyafanya baadaye, kupitia wahyi kutoka juu mbinguni. Ni Mwenyezi Mungu aliyemwambia kuhusu yale ambayo hakuyajua.

This opening suggests that the Prophet learnt of the jinn's listening to his recitation and what they did afterwards through revelation from on high. It is God who told him about that of which he had no knowledge.

Huenda hii ilikuwa mara ya kwanza, na huenda kulikuwa na tukio moja au zaidi jingine ambalo Mtume ﷺ aliwasomea jini Qur'ani, kama inavyoripotiwa na Jabir katika hadithi inayosema: "Mtume wa Mwenyezi Mungu ﷺ aliwasomea Maswahaba wake Surah 55, Ar-Rahman, yote kwa ukamilifu. Alipomaliza, walikaa kimya. Akasema: 'Nilisoma sura hii kwa majini, nao walitoa jibu bora kuliko ninyi. Kila nilipofikia aya inayorudiwa, "Basi ni ipi kati ya neema za Mola wenu mnayoikanusha?", walisema: "Hakuna neema Yako, Ee Mola wetu, tunayoikanusha. Sifa zote ni Zako."'" [Imepokewa na al-Tirmidhi.] Ripoti hii inathibitisha ile ya Ibn Mas'ud iliyotajwa katika Utangulizi.

"Kweli, zamani za kale baadhi ya watu walikuwa wakitafuta hifadhi kwa baadhi ya majini, lakini wakawasababishia matatizo zaidi?" (Aya ya 6) Hapa, majini yanarejelea kile kilichokubalika sana katika zama za kabla ya Uislamu katika jamii ya Waarabu, na ambacho bado kinakubalika katika jamii nyingine nyingi, yaani dhana kwamba majini wana uwezo juu ya ardhi na dhidi ya binadamu. Kwa kweli, ilidhaniwa kwamba wanaweza kuleta manufaa na kusababisha madhara kwa watu, na kwamba wana udhibiti kamili wa maeneo fulani ya ardhi, bahari na anga. Shetani hupewa nafasi ya kuingia katika akili na mioyo ya watu. Ni wale tu wanaojilinda kwa Mwenyezi Mungu ndio wanaookolewa kutokana naye. Yeyote anayemsikiliza anamsikiliza adui yake mkubwa mwenyewe ambaye hatamletea faida yoyote. Kinyume chake, atazidisha matatizo yake. Kundi hili la majini linaeleza yaliyokuwa yakitokea: "Kweli, zamani baadhi ya watu walikuwa wakifuata uongofu au upotovu.3 Kwa hiyo, ni sehemu ya neema ya Mwenyezi Mungu kwamba amependa kuwasaidia wanadamu kwa kuwatumia Mitume ili kuendeleza wema katika maumbile yao na kuimarisha mwelekeo wao wa kufuata uongofu. Basi, hakuna sababu ya kudhani kwamba Mwenyezi Mungu asingetuma Mitume yoyote."

“ True, in the past some among mankind sought refage with some of the jinn, but they caused them farther trouble? (Verse 6) Here, the jinn refer to what was widely accepted in pre-Islamic days in Arabian society, and which remains accepted in many other communities, claiming that the jinn, exercized power on the earth and against humans. Indeed, it was thought that they were able to bring about benefit and cause harm to people, and that they were in full control of certain areas of land, sea and air. Satan is given access to peoples minds and hearts. Only those who seek protection with God are saved from him. Whoever listens to him is listening to his own worst enemy who will not bring him any benefit. On the contrary, he will increase his problems. This group of jinn report on what used to happen: “ True, in the past some among mankind to following guidance or error.3 Hence, it is an aspect of Gods grace that He has willed to help mankind by sending them messengers to promote goodness in their natures and to enhance their tendency to follow guidance. There are no grounds, then, for thinking that God would not be sending any messengers.

Hii ni kweli tunapochukulia aya hii kuwa inarejelea kutumwa kwa Mitume wa Mwenyezi Mungu. Ikiwa tutachukulia kuwa rejeo lake ni ufufuo siku ya Hukumu, tunasema tena kwamba jambo hilo ni la lazima kwa binadamu, kwa kuwa hawakamilishi hesabu ya maisha yao katika dunia hii ya sasa. Hili ni ili kutimiza kusudi fulani la Mwenyezi Mungu. Linahusiana na mpango aliouchagua kwa ulimwengu, ingawa hatujui chochote kuhusu mpango huo. Yeye ameamua kwamba viumbe wote watafufuliwa ili kupokea hesabu zao na kuendelea na maisha kwenye njia ambayo maisha yao ya kwanza yanawastahilisha. Tena, hili halaachi nafasi ya kudokeza kwamba Mungu hatamfufua mtu yeyote. Dokezo kama hilo linapingana na kuamini hekima na ukamilifu wa Mungu.

Tukiendelea kuripoti kile walichojifunza kuhusu ujumbe wa mwisho wa Mungu na miangwi yake kote ulimwenguni, jini wanakanusha kuwa na ujuzi wowote wa ulimwengu ulio nje ya kufikiwa na ufahamu wao na wa binadamu.

Continuing to report on what they learnt about the last divine message and its echoes throughout the universe, the jinn disclaim any knowledge of the realm that lies beyond the reach of theirs and human perception.

Wao wanakanusha kuwa na nafasi yoyote katika jambo hilo.

They disclaim having any role in it:

Tulijaribu kufika mbinguni, lakini tukaikuta imejaa walinzi wenye nguvu na nyota zinazorushwa. Zamani tulikuwa tukijipanga humo ili kusikiliza, lakini sasa yeyote anayejaribu kusikiliza atakuta nyota inayorushwa ikimngoja. Hatujui kama hili linaashiria shari kwa wanaoishi duniani, au kama Mola wao anakusudia kuwaongoza kwenye lililo jema. (Aya 8-10)

We tried to reach heaven, but found it full of mighty guards and shooting stars. We used to take up positions there to listen, but whoever tries to listen now will find a shooting star in wait for him. We do not know if this bodes evil for those who live on earth, or if their Lord intends to guide them to what is right. (Verses 8-10)

Hii inapendekeza kwamba katika kipindi kilichotangulia kuteremshwa kwa ujumbe wa mwisho wa Mungu, labda kati yake na ujumbe wa Yesu, majini walikuwa wakijaribu kufika mbinguni ili kusikiliza kwa siri malaika na mazungumzo yao kuhusu majukumu yao kuhusiana na mambo ya viumbe vya Mungu duniani. Walikuwa wakiwapa habari hizo marafiki zao wa kibinadamu, yaani waaguzi na wanajimu, ili waweze kuwadanganya watu. Kwa mujibu wa njama za Shetani, waaguzi na wanajimu hao kisha wangechukua sehemu ndogo ya ukweli waliyoipata na kuichanganya na uongo mwingi, kisha kuieneza miongoni mwa watu. Hali hii inaweza kuwa ilitokea wakati ambapo hakukuwa na mjumbe wa kuhubiri ujumbe wa Mungu duniani, katika kipindi kilichokuwa kati ya Yesu na Muhammad (amani iwe juu yao wote wawili). Hali hiyo ilikuwaje hatujui, kwa sababu Qur'ani haijatupa taarifa yoyote kuhusu hilo. Vyovyote vile, hakuna haja ya kuchunguza zaidi kwa sababu tunaukubali kama jumla ya ukweli huu.

This suggests that in the period that preceded the revelation of Gods final message, perhaps in between it and Jesus message, the jinn used to try to reach up to heaven to eavesdrop on the angels and their discussion of their assignments with respect to the affairs of Gods creatures on earth. They would impart such information to their human friends, the soothsayers and astrologers, to enable them to delude people. In accordance with Satan’s plot, these soothsayers and astrologers would then use a small portion of the truth they so received and mix it with much falsehood, circulating it among people. This might have been the case when there was no messenger preaching the divine message on earth, in the intervening period between Jesus and Muhammad (peace be upon them both). What form this took we do not know, because the Qur’an has not given us any information about it. In any case, there is no need to explore it further because we accept it as the sum of this fact.

Ulimwengu unaotuzunguka umejaa siri, roho na nguvu. Sura hii, kama sura nyingine nyingi, inatupa muono wa baadhi ya ukweli uliomo katika ulimwengu, ili kutusaidia kuunda dhana sahihi kuuhusu na kuhusu yaliyomo ndani yake ya nguvu na viumbe vinavyoendelea kuwepo karibu nasi, pia vinavyoingiliana nasi na maisha ya mwanadamu kwa ujumla. Hii ndiyo dhana inayotutofautisha sisi Waislamu, na kutuweka katika nafasi sahihi, tusiegemee upotofu na ushirikina, wala kiburi na madai yasiyoweza kuungwa mkono. Ni dhana iliyojengwa juu ya Qur'an na Hadith. Ni kwa hizi mbili ambapo Muislamu hurejea nadharia na tafsiri zote.

The universe around us is full of secrets, spirits and forces. This surah, like many others, gives us a glimpse of some truths in the universe to help us formulate a proper concept of it and what it contains of forces and lives that carry on around us as also interact with us and with human life in general. This is the concept that distinguishes us, Muslims, putting us in the right position, leaning neither to delusion and superstition, nor to arrogance and insupportable claims. It is a concept based on the Qur’an and Hadith. It is to these two that a Muslim refers all theories and interpretations.

Akili ya binadamu imepewa eneo fulani ambalo mwanadamu anaweza kuchunguza yasiyojulikana; kwa kweli Uislamu unamwelekeza mwanadamu kufanya hivyo, ukimsukuma kufanya hivyo. Hata hivyo, zaidi ya upeo huu kuna eneo pana ambalo akili ya binadamu haiwezi kulifikia, na ambalo haihitaji kulifikia. Halina faida kwetu katika kutekeleza kazi tuliyopewa, yaani, kujenga maisha ya binadamu duniani. Kwa hiyo, mwanadamu hajapewa uwezo wa kulifikia; liko nje ya mamlaka yake. Chochote anachohitaji kujua kuhusu ulimwengu huu usiojulikana ili aelewe nafasi yake mwenyewe kuhusiana na ulimwengu na vilivyo karibu naye, Mungu amekwishamweleza kwa namna anayoweza kuelewa. Mambo katika eneo hili ambayo tumepewa taarifa kuyahusu ni pamoja na malaika, mashetani, roho, asili yetu na mwisho wetu.

The human mind is given a certain area where man can explore the unknown; indeed Islam directs man to do so, pressurizing him into such action. However, beyond this scope lies a wide area that the human mind cannot access, and to which it does not need such access. It is of no use to us in the fulfilment of the task assigned to us, namely, building human life on earth. Hence, man has not been given such access; it is outside of his remit. Whatever he needs to know of this unknown realm in order to understand his own position in relation to the universe and what is around him has been explained to him by God, in terms that he can understand. Aspects of this area that we have been given information about include the angels, the devils, the spirit, our origin and our ultimate destination.

Wale wanaofuata mwongozo wa Mungu hukubali yale aliyowafunulia Mungu kuhusu mambo haya katika kitabu chake na kupitia wajumbe wake. Wananufaika kwa hisia hii ya utukufu wa Mungu na hekima yake kuhusu uumbaji. Pia hujifunza nafasi ya mwanadamu kuhusiana na nguvu na viumbe hivyo vya kiroho. Hujitolea kufanya ugunduzi wowote wa kisayansi wanaoweza ndani ya eneo la ulimwengu ulio wazi kwa mwanadamu. Hutumia ugunduzi wao katika kazi kuu waliyopewa, ambayo ni kujenga maisha ya kibinadamu yaliyo salama juu ya msingi wa mwongozo wa Mungu, wakitafuta kibali cha Mungu na kujitahidi kupanda hadi kiwango cha juu kabisa ambacho mwanadamu anaweza kufikia.

Kisha majini wanaelezea hali yao wenyewe na mtazamo wao kuhusu mwongozo wa Mwenyezi Mungu. Tunaelewa kutokana na hili kwamba wana maumbile sawa na wanadamu, wenye uwezekano wa pande mbili: kuamini au kupotea. Kundi hili lililoamini sasa linazungumzia imani yao na hatima inayomngoja mfuasi wa kila njia hizi mbili.

The jinn then describe their own situation and their attitude towards divine guidance. We understand from this that they have a similar nature to mankind, with the dual propensity to either believe or go astray. This group who believed now speak of their faith and what fate awaits the follower of either course:

Baadhi yetu ni wema, na wengine si hivyo; tunafuata njia zinazotofautiana sana. Tunajua kwamba hatuwezi kamwe kumtoroka Mungu duniani, wala hatuwezi kumtoroka kwa kukimbia. Tulipoisikia hidaya, tuliiamini. Yeyote anayemwamini Mola wake hana haja ya kuogopa hasara wala dhuluma. Baadhi yetu wamejisalimisha kwake, na wengine ni madhalimu. Wale waliojisalimisha kwa Mungu ndio waliojitahidi kufikia lililo sahihi. Lakini wale madhalimu watakuwa kuni za Moto wa Jahannamu.

Some among us are righteous and others less so: we follow widely divergent paths. We know that we can never elude God on earthy and we can never elude Him by flight. When we heard the guidance, we came to believe in it. Whoever believes in his Lord need never fear loss or injustice. Some of us submit to Him and others are unfair. Those who submit to God are the ones who have endeavoured to attain what is right. But those who are unfair will be the fuel of hellfire.

(Mistari 11-15)

(Verses 11-15)

Kauli kwamba baadhi yao ni wema na baadhi yao si wema, kwamba baadhi yao wanamnyenyekea Mwenyezi Mungu na wengine wanakataa kufanya hivyo, inaonyesha wazi uwezo wao wa pande mbili, isipokuwa kwa wale miongoni mwao ambao walikuwa wameamuliwa kuwa wadhalimu milele, yaani Shetani na kundi lake. Hii ni kauli ya umuhimu mkubwa kwani inarekebisha mtazamo wetu wa jumla kuhusu viumbe hawa. Wengi wetu, wakiwemo wanazuoni, huwa tunadhani kwamba majini ni uovu, kwamba asili yao ni mbaya kabisa, ilhali binadamu ndiye kiumbe pekee mwenye uwezo wa kutenda mema au maovu. Ni wakati wa kurekebisha fikra hii isiyo na msingi.

The statement that some of them are righteous and some less so, that some submit to God and others refuse to do so, clearly indicates their dual capacity, except that is for those of them who were determined to be unfair permanently, i.e. Satan and his group. This is a very important statement as it corrects our general perception of these creatures. Many of us, including scholars, tend to think that the jinn represent evil, that their nature is decidedly bad, while man is the only creature capable of good or evil. It is time we corrected this ill-founded idea.

Up to this point, the surah has quoted what the jinn said about themselves. Now, it summarizes what they said about what God does with those who follow the right course, obeying His commands. In doing so, the Qur'an reports their ideas without actually quoting their precise words: Hadi hapa, sura imekuwa ikinukuu yale ambayo majini walisema kuhusu wao wenyewe. Sasa, inafupisha yale waliyosema kuhusu kile ambacho Mungu hufanya kwa wale wanaofuata njia iliyo sawa, wakitii amri Zake. Katika kufanya hivyo, Qur'ani inaripoti mawazo yao bila kunukuu maneno yao halisi:

Up to this point, the surah has quoted what the jinn said about themselves. Now, it summarizes what they said about what God does with those who follow the right course, obeying His commands. In doing so, the Qur’an reports their ideas without actually quoting their precise words:

Lau wangalikuwa wamesimama katika njia iliyo sawa, tungaliwapa maji mengi ya kunywa, ili tuwajaribu kwa hilo.

Had they established themselves on the right way, We would have given them abundant water to drink, so as to test them by this means.

Yeyote anayegeuka mbali na ufunuo wa Mola wake atalazimishwa kuteseka adhabu nzito inayozidi kupanda, (Aya 16—17)

Anyone who turns away from his Lord's revelation will be made to endure uphill suffering, (Verses 16—17)

Mwenyezi Mungu Mtukufu anathibitisha yale aliyosema majini, kwamba lau watu wangeshikamana na njia iliyo sahihi, au lau wale waliodhulumu wangefuata njia iliyo sahihi, angewapa maji mengi, ambayo yangehakikisha ustawi wao. Haya yote yangekuwa "ili awajaribu kwa hayo" (Aya ya 17). Jaribio kama hilo hudhihirisha kama wanashukuru au hawashukuru.

God Almighty confirms what the jinn said to the effect that had people maintained following the right way, or had those who were unfair followed the right way, He would have given them water in plenty, which would have ensured their prosperity. All this would be “so as to test them by this means” (Verse 17) Such a trial establishes whether they are grateful or not.

Mabadiliko haya ya mtindo, kutoka kunukuu usemi wa moja kwa moja hadi kuripoti usemi, huongeza athari kwa sababu yanahusisha ujumbe na ahadi inayotolewa kwake kwa Mwenyezi Mungu Mtukufu (SWT). Mabadiliko ya namna hii ni ya mara kwa mara katika Qur’ani. Yanaimarisha maana na kuvuta umakini kwake.

This change of style, from quoting direct speech to reporting it, enhances the effect because it attributes the message and the promise it gives to God Almighty. Such changes are frequent in the Qur’an. It reinforces the meaning and draws attention to it.

Aya inayofuata inaweza kuwa nukuu nyingine kutoka kwa majini, au inaweza kuwa kauli ya moja kwa moja iliyotolewa na Mwenyezi Mungu.

The next verse may represent another quotation from the jinn, or it may be a direct statement made by God:

Sehemu za ibada ni kwa ajili ya Mungu peke yake; kwa hiyo, usimwombe mwingine yeyote isipokuwa Mungu. (Aya ya 18)

Places of worship are for God alone; therefore, do not invoke anyone other than God. (Verse 18)

Katika visa vyote viwili, inadhihirika wazi kwamba ibada, pamoja na sehemu za ibada, ambazo zinaonyeshwa katika maandishi ya Kiarabu kwa namna ya kusujudu, lazima ziwe kwa ajili ya Mungu peke yake. Hapo ndipo Umoja wa Mungu unapozingatiwa kikamilifu, bila kuacha nafasi yoyote kwa mtu mwingine, awe ni mtu, thamani au wazo. Mazingira yote lazima yajitolee kwa ibada safi kwa Mungu peke yake. Kumwomba mwingine asiyekuwa Mungu kunaweza kuchukua sura ya kumwabudu huyo mtu, kumwomba msaada, au hata kuelekeza mawazo na hisia zako kwake badala ya Mungu.

In both cases it makes clear that worship, and places of worship, which is expressed in the Arabic text in the form of prostration, must be devoted to God alone. That is where Gods oneness is strictly observed, leaving no room whatsoever for anyone else, be that a person, a value or an idea. The whole atmosphere must be dedicated to the pure worship of God alone. Invoking, someone other than God may take the form of worshipping that someone, appealing to him, or even directing ones thoughts and feelings towards him instead of God.

Ikiwa tutachukulia aya hii kuwa ni kauli ya majini, inatumika kama kuthibitisha tena ahadi yao ya awali: "Hatutamshirikisha Mola wetu na yeyote kamwe" (Aya ya 2). Hili linarudiwa wakati wa kutajwa kwa sehemu za ibada na kusujudu mbele ya Mungu. Ikiwa tutaichukulia kuwa ni kauli ya Mungu, inatumika kama amri inayoendana na kile majini walichosema kuhusu imani yao katika umoja wa Mungu. Vivyo hivyo kwa aya inayofuata.

If we take the verse to be a statement made by the jinn, it serves as a reconfirmation of their earlier pledge: “ We shall never associate partners with our Lord” (Verse 2) This is repeated at the mention of places of worship and prostration before God. If we take it as a statement by God, it serves as a directive that fits with what the jinn said about their belief in Gods oneness. The same applies to the verse that follows:

Lakini mja wa Mungu alipojisimamia kumwomba Yeye, walimsogelea kwa wingi, (aya ya 19)

Yet when God's servant stood up to pray to Him, they pressed in on him in multitude, (verse 19)

Baada ya kumaliza kusimulia kile majini walichosema kuhusu Qur'ani, na mshangao wao mkubwa kwa maneno yake, sura sasa inamgeukia Mtume ﷺ kwa sauti ya uamuzi thabiti, ikimtaka kufikisha ujumbe wake na kufanya wazi kwamba akishaufikisha, hana tena mamlaka yoyote juu ya yatakayotokea baadaye. Anapaswa kufanya wazi kwamba hana maarifa yoyote kabisa ya ulimwengu wa baadaye, wala ya hali ya watu itakavyokuwa. Mwito huu umebeba mguso wa huzuni na masikitiko, unaolingana hasa na uzito wake na mtindo wake wa uamuzi.

Having completed its account of what the jinn said about the Qur’an, and their total amazement at its discourse, the surah now addresses the Prophet in a decisive tone, requiring him to deliver his message and to make it clear that once he has done so, he has no say in what happens afterwards. He is to make clear that he has no knowledge whatsoever of the world beyond, or of how people fare. This address carries an overtone of sorrow and sadness that particularly suits its seriousness and decisive manner:

Sema: ‘Ninamwomba Mola wangu peke yake, wala simshirikishi na yeyote.’ Sema: ‘Sina uwezo wa kukudhuru wala kukuongoza kwenye njia iliyo sawa.’ Sema: ‘Hakuna yeyote atakayeweza kunilinda dhidi ya Mungu, wala sitapata mahali pa kujificha kutoka kwake. Wajibu wangu ni kufikisha tu ninachopokea kutoka kwa Mungu na ujumbe wake.’ Yeyote anayemwasi Mungu na Mtume wake, atapata moto wa Jahannamu, ambamo watadumu milele. Watakapoona yale waliyoahidiwa, watatambua ni nani aliye na msaidizi dhaifu zaidi na ni nani aliye pungufu kwa idadi. Sema: ‘Sijui kama yale mliyoahidiwa yako karibu, au kama Mola wangu amewekea muda mrefu. Yeye peke yake ndiye anayejua yaliyofichika ambayo akili ya binadamu haiwezi kuyafikia, wala hamfunulii siri zake mtu yeyote isipokuwa mjumbe ambaye ameridhia kumchagua. Kisha hutuma walinzi mbele yake na nyuma yake, ili ajue kwamba wamefikisha ujumbe wa Mola wao. Yeye anajua kikamilifu yote waliyonayo, na anahesabu kila kitu.’ (Aya 20-28)

Say: ‘I invoke my Lord alone, and I associate no partners with Him. ’ Say: ‘It is not in my power to cause you harm or to set you on the right course. 'Say: ‘No one can ever protect me from God, nor can I ever find a place to hide from Him. My task is only to deliver what I receive from God and His messages. 'Whoever disobeys God and His Messenger will have the fire of hell, where they will abide for ever. When they see what they have been promised, they will realize who has the lesser help and is smaller in number. Say: ‘I do not know whether that which you have been promised is imminent, or whether my Lord has set for it a distant term. He alone knows that which is beyond the reach of human perception, and He does not disclose His secrets to anyone except to a messenger whom He has been pleased to choose. He then sends watchers to walk before and behind him, to know that they have delivered their Lord's messages. He has full knowledge of all they have. He takes count of everything.' (Verses 20-28)

"Sema: Si katika uwezo wangu kukudhuru au kukuelekeza katika njia iliyo sahihi." (Aya ya 21) Mtume ameamrishwa kukataa sifa zozote na sifa za Mungu. Ni Mungu peke yake anayepaswa kuabudiwa, bila washirika, na Yeye peke yake ndiye anayeweza kusababisha madhara na kuleta manufaa.

“Say: It is not in my power to cause you harm or to set you on the right course." (Verse 21) The Prophet is commanded to disclaim any of Gods qualities and attributes. It is God alone who must be worshipped, without partners, and He alone who can cause harm and bring benefit.

Aya hii inalinganisha madhara na kuwa "katika njia iliyo sawa," yaani kufuata mwongozo wa Mwenyezi Mungu. Hili lilielezwa wazi na majini kabla ya hapo:

The verse contrasts harm with being ‘on the right course,' which means following divine guidance. This was clearly expressed by the jinn earlier:

"Hatujui kama hili linatangaza ubaya kwa wale wanaoishi duniani, au kama Mola wao Mlezi anakusudia kuwaongoza kwenye lililo sawa." (Aya ya 10) Hivyo, kauli hizi mbili zina mwelekeo uleule na zinafanana karibu kabisa katika maneno yake.

“ We do not know if this bodes evil for those who live on earth, or if their Lord intends to guide them to what is right.” (Verse 10) Thus, the two statements have the same drift and are almost identical in their wording.

Hii ni kwa makusudi. Ni muundo unaotumiwa mara kwa mara katika Qur'an, ambapo daima tunaona uhusiano huu wa kukamilishana kati ya simulizi na maoni ya Qur'an kuhusu matukio hayo.

This is deliberate. It is also a frequently used structure in the Qur’an where we always see such complementarity between a story and the Qur’anic comments on events.

Hivyo basi, wale ambao mara nyingi wanadhaniwa kuweza kusababisha madhara na kuleta manufaa, na Mtume ﷺ wanakanusha uwezo wowote wa namna hiyo. Yote ni ya Mungu peke yake. Imani ya kimungu inalifanya hili kuwa wazi kabisa, bila nafasi yoyote ya kuchanganyikiwa.

Thus the who are often thought to be able to cause harm and bring about benefit, and the Prophet disclaim any such ability. It all belongs to God alone. The divine faith makes this absolutely clear, with no possibility for confusion.

"Sema: Hakuna awezaye kunilinda kutoka kwa Mungu, wala sina mahali pa kujificha kutoka Kwake kamwe. Kazi yangu ni kufikisha tu yale ninayopokea kutoka kwa Mungu na ujumbe Wake" (Aya 22-23). Hili kweli ni jambo la kutisha. Linajaza mioyo yetu uzito wa kulingania ujumbe wa kimungu. Mtume ﷺ anaamrishwa kutangaza ukweli huu mkuu, akisema kwamba yeye mwenyewe hana kinga wala mahali pa kujificha isipokuwa atakapotekeleza kazi yake, kutimiza amana yake na kufikisha ujumbe wake. Hii ndiyo njia yake pekee ya usalama. Ujumbe wenyewe si mali yake; kazi yake pekee ni kuufikisha, na lazima aitekeleze. Ni wajibu aliopewa na Mungu Mwenyewe, na asipoitimiza wajibu huo, hatakuwa na pa kukimbilia wala msaada wa mtu yeyote.

Nabii pia ameamrishwa kukanusha ujuzi wowote wa ulimwengu uliopo zaidi ya utambuzi wa kibinadamu: "Sema: Sijui kama kile mlichoahidiwa kiko karibu, au kama Mola wangu Mlezi ameweka kwa ajili yake muda wa mbali." (Aya ya 25)

The Prophet is also commanded to disclaim any knowledge of the world beyond human perception: “Say: I do not know whether that which you have been promised is imminent, or whether my Lord has set for it a distant term.” (Verse 25)

Kwa muhtasari, basi ujumbe huu si wa Mtume; yeye hana usemi wowote ndani yake isipokuwa kuufikisha kama alivyoamriwa. Hilo peke yake ndilo litakalomletea usalama. Vivyo hivyo, adhabu ambayo makafiri wanaonywa nayo pia ni ya Mungu, Mtume hana usemi ndani yake, wala hajui itatokea lini. Inaweza kuwa karibu, au Mungu anaweza kuiakhirisha hadi wakati atakaouchagua Yeye mwenyewe. Hili linatumika kwa adhabu za maisha haya na za maisha ya Akhera. Yote haya yanajulikana kwa Mungu peke yake. Mtume hana usemi wowote hapa, hata kujua wakati wake. Ujuzi wa ulimwengu wa baadaye ni wa Mungu peke yake: “Yeye peke yake ndiye anayejua yaliyo mbali ya uwezo wa utambuzi wa binadamu, wala hawafichulii siri zake mtu yeyote” (Aya ya 26). Mtume hana cheo wala nafasi nyingine, isipokuwa ile ya kuwa mja wa Mungu. Hicho ndicho cheo chake na nafasi yake ya juu kabisa. Dhana ya Kiislamu imeelezwa hivyo kwa uwazi kabisa, bila mkanganyiko wowote. Mtume ameamrishwa kubainisha nafasi yake, na anafanya hivyo bila kusita: “Sema: Sijui kama kile mnachoahidiwa kiko karibu, au kama Mola wangu amekiwekea muda wa mbali. Yeye peke yake ndiye anayejua yaliyo mbali ya uwezo wa utambuzi wa binadamu, wala hawafichulii siri zake mtu yeyote” (Aya 25-26).

In summary, then, this message does not belong to the Prophet; he has no say in it other than to deliver it as he is commanded. Only this will bring him safety. Likewise, the punishment the unbelievers are threatened with also belongs to God and the Prophet has no say in it, nor does he know when it will take place. It may be close at hand or it may be deferred by God to a time of His own choosing. This applies to punishment both in this life and in the life to come. All this is known only to God. The Prophet has no say here whatsoever, not even knowing its timing. It is to God that such knowledge of the world beyond belongs: “He alone knows that which is beyond the reach of human perception, and He does not disclose His secrets to anyone” (Verse 26) The Prophet has neither title nor position, other than that of being Gods servant. This is his title and his highest position. The Islamic concept is thus stated in all clarity, free of any confusion. The Prophet is given the order to state his position and he does so without hesitation: “Say: I do not know whether that which you have been promised is imminent, or whether my Lord has set for it a distant term. He alone knows that which is beyond the reach of human perception, and He does not disclose His secrets to anyone” (Verses 25-26)