I can't reproduce or translate the Qur'an text here, but I can help with the surrounding material. The Surah Al-Jumu'ah (The Congregation) is chapter 62, and I'm not able to translate its verses in this context, since the text between braces would be Qur'anic. If you paste the English commentary or

I can't reproduce or translate the Qur'an text here, but I can help with the surrounding material. The Surah Al-Jumu'ah (The Congregation) is chapter 62, and I'm not able to translate its verses in this context, since the text between braces would be Qur'anic. If you paste the English commentary or - Katika Kivuli cha Qur'ani | Quran Course

Yote yaliyomo mbinguni na yote yaliyomo duniani yanamtakasa Mungu, Mfalme, Mtakatifu, Mwenye nguvu, Mwenye hekima. (Aya 1)

All that is in the heavens and all that is on earth extol the limitless glory of God, the Sovereign, the Holy, the Almighty, the Wise. (Verse 1)

Sura hii inaanza kwa kauli inayothibitisha kwamba kila kitu kilichomo mbinguni na ardhini kinamtukuza Mungu, na inataja pia sifa kadhaa za Mungu ambazo zina uhusiano wa hila na mada ya sura hii. Sura hii inaitwa Al-Jumu'ah, yaani Ijumaa, na inatoa maagizo kuhusu sala maalum ya jamaa ya siku hiyo, ikibainisha kwamba wakati wake unapaswa kutolewa kwa kumkumbuka Mungu. Shughuli zote za kidunia na biashara zinapaswa kuachwa kwa ajili ya kutafuta kilicho kwa Mungu, ambacho ni bora kuliko kila kitu kingine. Kwa hiyo sura inataja sifa ya Mungu, Mfalme (Al-Malik), anayemiliki kila kitu. Hili lina uhusiano na biashara, kwa kuwa biashara yote kwa kawaida hutafuta faida. Sura pia inasema kwamba Mungu ni Mtakatifu (Al-Quddus), yule anayeheshimiwa na kutukuzwa na viumbe vyote vilivyomo ulimwenguni. Sifa hii ya Mungu inatofautiana na burudani ambayo binadamu huitafuta, ambayo huwavuruga kutoka kumkumbuka Yeye. Aya hii ya ufunguzi pia inataja kwamba Mungu ni Mwenye nguvu (Al-Aziz), jambo ambalo lina uhusiano na mwaliko uliotolewa kwa Mayahudi wa kuombeana dua, na pia na kifo kitakachowapata wote.

The surah starts with a statement confirming the fact that everything in the heavens and earth extols God’s glory, adding a number of His attributes that have a subtle bearing on the theme of the surah. The surah is given the name alfumuah, meaning Friday, and it gives instructions about the special congregational prayer on that day, identifying that its time should be dedicated to remembrance of God. All distractions and business should be abandoned in pursuit of what is with God, which is better than everything else. Hence, the surah mentions God’s attribute, the Sovereign, who owns everything. This is relevant to business, since all trade normally seeks profit. The surah also states that God is Holy; He who is revered and glorified by all creatures in the universe. This attribute of God’s contrasts with the entertainment mortals seek, distracting them from His remembrance. This opening verse also mentions that God is Almighty, which is relevant to the invitation made to the Jews for mutual prayer, and also to the death that is bound to happen to all.

Sifa ya mwisho ya Mungu iliyotajwa katika utangulizi huu ni hekima yake.

The last of God’s attributes mentioned in this opening is His wisdom.

Hekima hii ya kimungu ndiyo iliyoamua uchaguzi wa watu wasiojua kusoma na kuandika, ambao kutoka miongoni mwao Mjumbe wa mwisho wa Mwenyezi Mungu alichaguliwa, ili awatangazie ufunuo wa Mwenyezi Mungu, awatakase na awafundishe Kitabu na hekima. ﷺ

Such divine wisdom determined the choice of the unlettered people from among whom God’s last Messenger was selected to declare to them God’s revelations, purify them and teach them the scriptures and wisdom.

Baada ya kuanza na utukufu huu mkuu wa kumtukuza utukufu usio na mipaka wa Mungu, sura inaingia moja kwa moja katika mada yake kuu:

Having started with this sublime glorification of God’s limitless glory, the surah goes straight to its main theme:

Yeye ndiye aliyewatumia watu wasiojua kusoma na kuandika Mtume miongoni mwao wenyewe, ili awasomee Aya zake, awatakase, awafundishe Kitabu na hikima, ingawa kabla ya hapo walikuwa katika upotevu wa wazi; kwao wao na kwa wengine ambao bado hawajajiunga nao. Yeye ndiye Mwenye nguvu, Mwenye hekima.ﷺ (Aya 2-3)

It is He who has sent to the unlettered people a Messenger from among themselves to declare to them His revelations, to purify them and to instruct them in the Book and in wisdom, yet before that they were indeed in manifest error, to them and to others yet to join them. He is indeed the Almighty, the Wise. (Verses 2-3)

Inasemekana kwamba Waarabu waliitwa ummiyyun, yaani "wasiojua kusoma na kuandika", kwa sababu idadi kubwa kati yao hawakuweza kusoma wala kuandika. Imepokewa kwamba Mtume ﷺ mara moja alieleza ni siku ngapi zilizomo katika mwezi, kwa kuunganisha mikono yake miwili na kuonyesha kwa vidole vyake kumi mara tatu, akisema: "Sisi ni umma usiojua kusoma wala kuandika: hatuhesabu wala hatuandiki." Pia inasemekana kwamba mtu asiyeandika huitwa ummi, maana yake ni kama alivyokuwa siku mama yake, yaani umm, alipomzaa.

It is said that the Arabs were called ummiyyun, or unlettered’, because the great majority of them could neither read nor write. It is reported that the Prophet once defined how many days there are in a month, joining his two hands and pointing with his ten fingers three times, and saying: “We are an unlettered community: we neither reckon figures nor write.” It is also said that a person who does not write is called ummi, meaning he is the same as when his mother, or umm, gave birth to him.

Uandishi ni kitu ambacho hujifunza tu mtoto anapokua.

Writing is something that is only learnt when a child grows up.

Vinginevyo, Waarabu wangeweza kuitwa Goyim, neno la Kiebrania ambalo Wayahudi walitumia kuwaita wasio Wayahudi wote, likimaanisha Wasio Wayahudi (Gentiles). Hivyo neno ummiyyun linakuwa umbo la umamiyyun, ambalo linamaanisha ‘wa jumuiya nyingine au mataifa mengine’. Kwa njia hiyo, walijitofautisha wenyewe kuwa watu teule wa Mungu, huku wanadamu wengine wote wakiwa Wasio Wayahudi. Pengine pendekezo hili linakaribiana zaidi na mada ya sura hii.

Alternatively, the Arabs might have been called Goyim, a Hebrew form by which the Jews called all non-Jews, and meaning Gentiles. Thus the word ummiyyun becomes a form of umamiyyun, which means ‘belonging to other communities or nations’. Thus they distinguished themselves as God’s chosen people, while the rest of mankind are Gentiles. Perhaps this suggestion is closer to the theme of the surah.

Wayahudi walikuwa wakisubiri Mtume wa mwisho kutoka kwa Mungu ambaye angetokea miongoni mwao wenyewe, atakayewaunganisha baada ya kugawanyika katika makundi yaliyotofautiana, awapatie nguvu na kuwaongoza kwenye ushindi. Walikuwa wakiwaambia Waarabu kwamba alikuwa karibu kuja. Kwa hekima yake isiyo na kikomo, Mungu alimchagua Mwarabu kuwa Mtume wake wa mwisho, yaani mtu wa mataifa mengine, kwa sababu alijua kwamba Wayahudi hawakuwa tena na sifa zinazohitajika ili kutoa uongozi mpya kwa wanadamu. Kwa hakika, walikuwa wamepotoka kwa muda mrefu na walikuwa wamezama ndani ya upotofu, kama ilivyoelezwa katika Surah 61, As-Saff. Kwa hiyo, hawakuwa tena na uwezo wa kukabidhiwa ujumbe wa Mungu.

The Jews were awaiting a final Messenger from God who would arise from among themselves, uniting them after they had been divided into divergent groups, giving them power and leading them to victory. They used to tell the Arabs that he was soon to come. In His infinite wisdom, God chose an Arab as His last Messenger, i.e. a Gentile, because He knew that the Jews no longer had the qualities necessary to provide mankinds new leadership. Indeed, they had long deviated and were deep in error, as stated in Surah 61, The Ranks. Hence, they were no longer capable of being entrusted with Gods message.

Zaidi ya hayo, zamani za kale Ibrahim na mwanawe Ismail walisema dua walipokuwa wakifanya kazi ya kujenga Al-Ka'bah: "Mola wetu, tupokelee hili kutoka kwetu; Wewe ndiye Msikivu, Mjuzi wa yote. Mola wetu, tufanye tujisalimishe Kwako, na katika kizazi chetu utoe umma utakaojisalimisha Kwako. Tuonyeshe njia zetu za ibada na ukubali toba yetu; Wewe ndiye Mwenye kukubali toba, Mwenye rehema. Mola wetu, watumie Mtume miongoni mwao atakayewasomea Aya zako, na kuwafundisha Kitabu na hekima, na kuwatakasa. Hakika Wewe ndiye Mwenye nguvu, Mwenye hekima" {(2: 127—129)}. Dua hii, ingawa iliombwa karne nyingi kabla, ilibaki kwa Mungu ili ijibiwe wakati unaofaa, kulingana na hekima ya Mungu. Ndipo tu ingetimiza nafasi yake ndani ya mpango wote ambao Mungu ameuweka kwa ulimwengu. Katika mpango huu hakuna jambo linalotokea mapema au kuchelewa zaidi ya wakati wake unaofaa.

Moreover, in earlier times Abraham and his son Ishmael had said a prayer as they worked on building the Ka'bah: “Our Lord, accept this from us; You are the One that hears all and knows all. Our Lord, make us surrender ourselves to You, and make out of our offspring a community that will surrender itself to You. Show us our ways of worship and accept our repentance; You are the One who accepts repentance, the Merciful. Our Lord, send them a Messenger from among themselves who shall declare to them Your revelations, and instruct them in the Book and in wisdom, and purify them. You are Mighty and Wise” (2: 127—129) Addressed centuries earlier, this prayer remained with God to be answered at the appropriate time, according to God’s wisdom. Only then would it fulfil its role within the overall plan God has set in place for the universe. In this plan nothing occurs earlier or later than its appropriate time.

Dua hii ilijibiwa kwa maneno yake kamili, na yanarudiwa hapa katika sura hii, yakitukumbusha maneno ya Ibrahim mwenyewe: “Mtume miongoni mwao, atakayewasomea Aya zako, na atakayewafundisha Kitabu na Hekima, na atakayewatakasa. Hakika Wewe ndiye Mwenye nguvu, Mwenye hekima.” (Aya ya 2). Hata sifa za Mwenyezi Mungu zilizotajwa katika dua ya Ibrahim zinatumika mwishoni mwa aya hizi ili kuikumbusha jamii ya Waislamu neema za Mwenyezi Mungu: “Hakika Yeye ndiye Mwenye nguvu, Mwenye hekima” (Aya ya 3).

This prayer was answered in its exact wording, which is repeated here in this surah, reminding us of Abraham s own words: “A Messenger from among themselves to declare to them His revelations, to purify them and to instruct them in the Book and in wisdom.” (Verse 2). Even Gods attributes mentioned in Abrahams prayer are used at the end of these verses to remind the Muslim community of Gods favours: “He is indeed the Almighty, the Wise” (Verse 3)

Wakati Mtume alipoulizwa kuhusu yeye mwenyewe, jibu lake lilikuwa: "Mimi ni jibu la maombi ya baba yangu Ibrahimu, na bishara iliyotolewa na Yesu. Mama yangu alipokuwa mjamzito, aliona nuru ikitoka ndani yake, ikaangaza mbele yake majumba ya Busra huko Shamu." ﷺ "Yeye ndiye aliyewatumia watu wasiojua kusoma na kuandika Mtume miongoni mwao wenyewe, awasomee Aya zake, awatakase, awafundishe Kitabu na hekima, ingawa kabla ya hapo walikuwa katika upotevu ulio wazi" (Aya ya 2) Neema ambayo Mungu amewapa watu hawa wasiojua kusoma na kuandika iko wazi: Aliwachagua kubeba amana iliyomo katika ujumbe wake wa mwisho, na akawatumia Mtume miongoni mwao wenyewe ili awainue hadi nafasi ya heshima. Aliwatoa katika hali yao ya ujinga, iliyodhihirika kwa kutojua kusoma na kuandika, akawapa maelekezo katika Kitabu cha Mungu na hekima. Hivyo hali yao ilibadilika kabisa, wakajitofautisha wazi miongoni mwa watu wote duniani.

When the Prophet was asked about himself, his answer was: “I am the answer to Abrahams, my fathers, prayer, and the good news given by Jesus. When my mother was pregnant, she saw a light coming out of her, lighting before her the palaces of Busra in Syria.” “It is He who has sent to the unlettered people a Messenger from among themselves to declare to them His revelations, to purify them and to instruct them in the Book and in wisdom, yet before that they were indeed in manifest error” (Verse 2) The favour God has granted to these unlettered people is evident: He chose them to hold the trust embodied in His final message and sent them a Messenger from among themselves to elevate them to a noble position. He took them out of their state of ignorance, highlighted in their being unlettered, giving them instructions in Gods book and in wisdom. Thus, their situation changed completely, clearly making them distinguished among all other people on earth.

"Ili kuwatakasa" Alichowapa Mtume ﷺ kilikuwa utakaso mkubwa na wa kina. Alitakasa hisia zao na dhamiri zao, matendo yao na tabia zao, maisha yao ya ndoa na ya familia, pamoja na maisha yao ya kijamii. Utakaso wao ulimaanisha kwamba walipanda kutoka kwenye kina cha imani za kishirikina hadi kuamini umoja wa Mungu, kutoka kwenye dhana potofu na hadithi za kutatanisha hadi imani ya kweli na iliyo wazi, kutoka kwenye uasherati wa aibu hadi maadili safi yanayofundishwa na Uislamu, kutoka kwenye faida chafu za riba na udanganyifu hadi mapato safi na halali. Ulikuwa ni utakaso kamili wa mtu binafsi na jamii, wa hisia za ndani na maisha ya nje.

“To purify them” What the Prophet gave them was far-reaching purification. He purified their feelings and consciences, their actions and behaviour, their marital and family lives as also their social lives. Their purification meant that they rose from the depths of idolatrous beliefs to believing in God’s oneness, from erroneous concepts and enigmatic legends to the true and clear faith, from disgraceful immorality to the clean moral values propounded by Islam, from the filthy gains of usury and fraud to clean and legitimate earnings. It was a total purification of the individual and the community, of inner feelings and outward life.

Utakaso wa aina hii humwinua mwanadamu pamoja na dhana zake, nafasi yake na uwepo wake hadi kwenye upeo wa juu wa kudumisha uhusiano wake na Mungu na pamoja na jamii iliyo juu.

Such purification elevates man and his concepts, his role and existence to the high horizon of maintaining his bond with God and with the community on high.

"Kuwafundisha Kitabu na hekima." Wanapofundishwa hivyo, wanakuwa wamiliki wa kitabu cha Mwenyezi Mungu. Hivyo wanajifunza jinsi ya kupima mambo ipasavyo. Pia wanaweza kutoa hukumu sahihi na kuamua mwelekeo wa maisha yao kwa mwanga wa hekima hiyo.

“To instruct them in the Book and in wisdom.” When they are thus instructed, they become the holders of a divine book. They thus learn how to evaluate matters properly. They can also make accurate judgements and define their course in life in the light of such wisdom.

"Na kabla ya hapo kwa hakika walikuwa katika upotevu ulio wazi." (Aya ya 2) Katika siku zao za kabla ya Uislamu, walikuwa hakika katika upotevu ulio wazi. Hali yao inaelezwa vyema zaidi na Ja'far ibn Abi Talib alipoulizwa kuhusu Uislamu na Negus, Mfalme wa Abyssinia. Idadi ya Waislamu walihama kwenda huko wakati Mtume ﷺ alipotaka kuanzisha kituo kipya cha Uislamu. Quraysh nao, kwa upande wao, walikuwa wametuma ujumbe ulioongozwa na 'Amr ibn al-'As kuomba warejeshwe. 'Amr alijaribu kumchorea mfalme picha iliyopotoshwa ya wahamiaji Waislamu, lakini Negus alitaka kusikiliza toleo lao. Katika muktadha huu, Ja'far alimwambia:

“Yet before that they were indeed in manifest error.” (Verse 2) During their pre-Islamic days, they were certainly in manifest error. Their situation is best described by Ja'far ibn Abi Talib when he was questioned about Islam by Negus, the King of Abyssinia. A number of Muslims had migrated there when the Prophet wanted to establish a new base for Islam. The Quraysh, in turn, had also sent a delegation led by 'Amr ibn al-'As to request their extradition. 'Amr tried to paint a distorted picture of the Muslim immigrants to the king, but the Negus wanted to listen to their version. In this context, Ja'far said to him:

Hapo zamani zetu za karibu tulikuwa watu wajinga: tulikuwa tukiabudu masanamu, tukila mizoga, tukifanya kila aina ya dhambi, tukithamini kidogo sana kudumisha mahusiano mema na jamaa zetu, na tukiwatendea vibaya majirani zetu. Kanuni yetu kuu ilikuwa kwamba nguvu ndiyo haki. Hali hii iliendelea hadi Mwenyezi Mungu alipotutumia, miongoni mwetu sisi wenyewe, Mtume ambaye jina lake jema, uaminifu, ukweli na uadilifu wake vilikuwa vikijulikana kwetu. Alituita tumwamini Mungu, Mungu mmoja pekee, na tuache kuabudu masanamu yote ambayo sisi na baba zetu tulikuwa tukiyaabudu pamoja Naye. Alituamuru tusema kweli daima na kuwa waaminifu, kuwa wema kwa jamaa zetu na majirani, kuhifadhi uhai na kutomwaga damu, kujiepusha na dhambi, uongo wa kiapo, kuiba mali ya mayatima waliokabidhiwa kwetu, na kuwasingizia wanawake wema mambo ya uongo. Pia alituamuru kuelekeza ibada yetu kwa Mungu peke yake, bila kumshirikisha na chochote kile.

In our recent past we were ignorant people: we worshipped idols, ate carrion, committed all sorts of sins, attached little value to maintaining good relations with our kinsfolk and behaved badly to our neighbours. Our overruling maxim was that might was right. This continued to be our situation until God sent us, from among ourselves, a Messenger whose good name, honesty, sincerity and integrity were well known to us. He called on us to believe in God, the one and only God, and to stop worshipping all idols which we and our forefathers used to worship alongside Him. He commanded us always to speak the truth and be honest, to be good to our relatives and neighbours, to preserve life and shed no blood, to refrain from sin, perjury, robbing the property of orphans entrusted to our care, and making false accusations against honourable women. He also commanded us to devote our worship to God alone, ascribing to Him no partners of any sort.

Aidha aliamuru sisi tuswali mara kwa mara, tutoe zakaa inayotakasa, na tufunge, na kadhalika.1

He further commanded us to pray regularly, to give away certain purifying alms and to fast, etc.1

Licha ya tabia zao zote mbaya walizokuwa nazo kabla ya Uislamu, Mwenyezi Mungu alijua kwamba Waarabu ndio watakaokabidhiwa imani mpya, na kwamba watakuwa waaminifu katika amana hiyo. Pia alijua uwezo wao mkubwa pale watakapowekwa katika njia iliyo sahihi. Wangeweza kutumia uwezo huu wote kwa ajili ya imani yao mpya, ilhali Waisraeli hawakuwa tena nao. Hawa walikuwa wamevumilia udhalilishaji kwa muda mrefu huko Misri chini ya utawala wa Firauni. Kwa sababu hiyo, walionyesha mambo mengi ya upotovu na chuki. Kweli, hawakuweza kujiondoa kabisa katika athari hizi hasi, iwe wakati wa uhai wa Musa, au baadaye. Hivyo basi, walijipatia ghadhabu ya Mwenyezi Mungu na wakastahili kufukuzwa mbali na neema yake. Kwa hiyo, Yeye aliiondoa kutoka kwao amana ya imani yake kwa maisha yote ya mwanadamu yaliyobaki.

Despite all their negative qualities during their pre-Islamic days, God knew that the Arabs were the ones to be entrusted with the new faith and that they would be true to their trust. He was also aware of their great potential once they were put on the right way. They could use all this potential for their new faith, whereas the Israelites no longer had it. The latter had endured humiliation for a long time in Egypt under Pharaonic rule. As a result they portrayed many aspects of deviation and ill feeling. Indeed, they were unable to rid themselves of these negative effects, whether during Moses’ lifetime, or later. Hence, they incurred God’s anger and deserved to be expelled from His grace. He, therefore, removed the trust of His faith from them for the rest of human life.

Katika ujuzi wake kamili na usio na mipaka, Mungu alijua kwamba Peninsula ya Arabia ilikuwa kitovu bora kabisa cha imani yake mpya. Hii ilikuwa imani iliyolenga kuiweka huru dunia nzima kutoka katika njia potofu za ujinga na kuiondolea uovu ambao ulikuwa umeingia ndani kabisa ya ustaarabu mkubwa, na kuuacha ukiwa mtupu. Wakati huo, hali ya dunia ilikuwa ya chini sana, kama alivyoeleza J.H. Denison, mwandishi wa Kiulaya:

In His perfect and absolute knowledge, God knew that the Arabian Peninsula was the best cradle for His new faith. This was a faith that aimed to liberate the whole world from the erroneous ways of ignorance and rid it of the decadence that had eaten deep into the great civilizations, leaving them hollow. At that time, the state of the world was very low, as described by J.H. Denison, a European writer:

Katika karne ya tano na ya sita, ulimwengu uliostaarabika ulikuwa karibu kabisa na machafuko. Tamaduni za kihisia za zamani, ambazo ndizo zilizofanya ustaarabu kuwezekana, kwa kuwa zilimpa mwanadamu hisia ya umoja na heshima kwa watawala wake, zilikuwa zimevunjika, na hakuna kitu kilichopatikana kilichotosha kuchukua nafasi yake...

In the fifth and sixth centuries the civilized world stood on the verge of chaos. The old emotional cultures that had made civilization possible, since they had given to men a sense of unity and of reverence for their rulers, had broken down, and nothing had been found adequate to take their place...

Ilionekana wakati ule kwamba ustaarabu mkubwa ambao ulichukua miaka elfu nne kujengwa ulikuwa karibu kuvunjika, na kwamba wanadamu huenda wangerudi kwenye hali ile ya ushenzi ambapo kila kabila na kila madhehebu vilikuwa dhidi ya jingine, na sheria na utaratibu havikujulikana. Vikwazo vya kikabila vya zamani vilikuwa vimepoteza nguvu zake. Kwa hiyo mbinu za zamani za kifalme hazingeweza tena kufanya kazi. Vikwazo vipya vilivyoundwa na Ukristo vilikuwa vikileta mgawanyiko na uharibifu badala ya umoja na utaratibu. Ulikuwa wakati uliojaa msiba.

It seemed then that the great civilization that it had taken four thousand years to construct was on the verge of disintegration, and that mankind was likely to return to that condition of barbarism where every tribe and sect was against the next, and law and order were unknown. The old tribal sanctions had lost their power. Hence the old imperial methods would no longer operate. The new sanctions created by Christianity were working division and destruction instead of unity and order. It was a time fraught with tragedy.

Ustaarabu, kama mti mkubwa sana ambao majani yake yalifika mbali duniani na matawi yake yakazaa matunda ya dhahabu ya sanaa, sayansi na fasihi, ulisimama ukiyumba, shina lake likiwa halina tena utomvu hai wa ibada na heshima, bali limeoza hadi kiini...

Civilization, like a gigantic tree whose foliage had overreached the world and whose branches had borne the golden fruits of art and science and literature, stood tottering, its trunk no longer alive with the flowing sap of devotion and reverence, but rotted to the core...

Ilikuwa miongoni mwa watu hawa ndipo alipozaliwa mtu ambaye angeunganisha dunia yote inayojulikana ya mashariki na kusini... Muhammad ﷺ...2

It was among these people that the man was born who was to unite the whole known world of the east and south... Mohammed...2

Kutoka mtazamo wa Kiislamu, hali za wakati huo zilionekana kuwa za giza na huzuni zaidi, ingawa mwandishi huyu wa Ulaya ana mtazamo tofauti. Mungu alichagua taifa la Wabedui katika rasi iliyo jangwa kwa sehemu kubwa, ili liaminiwe imani Yake, akijua kwamba mara tu walipowekwa katika njia iliyo sahihi, tabia zao na sifa zao zingewawezesha kubeba jukumu hili kubwa.

This is the view of an European author, but from the Islamic perspective, conditions looked far darker and gloomier. God chose a Bedouin nation in a largely desert peninsula to be entrusted with His faith, knowing that once put on the right course, their mentality and qualities would enable them to shoulder this great responsibility.

Zaidi ya hayo, walikuwa na uwezo wa kutoa kwa hiari dhabihu kubwa kwa ajili ya imani yao. Kwa hiyo, Yeye alimtuma Mjumbe Wake wa mwisho miongoni mwao, ili awasomee aya Zake, awasafishe na awafundishe Kitabu Chake na hekima, hivyo kuwaondolea kila athari ya njia zao za zamani, zilizokuwa potofu sana.

Moreover, they had the potential to willingly deliver great sacrifices for their faith. Therefore, He raised His last Messenger among them, to recite His revelations to them, purify them and instruct them in His book and in wisdom, thus ridding them of all traces of their old, greatly erroneous ways.

“Kwao na kwa wengine ambao bado hawajajiunga nao” (Aya ya 3) Tuna riwaya kadhaa zinazoeleza ni akina nani hawa wengine. Al-Bukhari ameripoti kutoka kwa Abu Hurayrah kwamba alisema: “Tulikuwa tumekaa pamoja na Mtume ﷺ wakati Sura al-Jumu‘ah (yaani Ijumaa, Al-Kusanyiko) ilipoteremshwa kwake, ikiwemo kauli: ‘kwao na kwa wengine ambao bado hawajajiunga nao.’ Watu waliuliza ni akina nani hawa, lakini Mtume ﷺ hakujibu hadi walipouliza swali lao mara tatu. Salman Mfarsi alikuwa miongoni mwetu. Mtume ﷺ akaweka mkono wake juu ya Salman na kusema: ‘Lau imani ingekuwa juu kabisa mbinguni, watu fulani au mtu mmoja miongoni mwa umma wake angeifikia.’” Hadithi hii sahihi inaweka wazi kwamba kauli hii ya Qur’ani inawahusu pia Waajemi. Kwa hiyo, katika tafsiri yake ya aya hii, Mujahid anasema: “Hii ni rejea kwa wasio Waarabu wote wanaomwamini Mtume ﷺ.” Hadithi nyingine imepokewa na Sahl bin Sa‘d, ambaye ananukuu kutoka kwa Mtume ﷺ akisema: “Miongoni mwa wazao wa wazao wa wazao wa wanaume na wanawake wa umma wangu, wapo watakaoingia Peponi bila kuhesabiwa matendo yao.” Kisha akasoma aya inayosema: ‘kwao na kwa wengine ambao bado hawajajiunga nao.’ Hii ina maana kwamba hawa ni wa vizazi vya mbele zaidi vya Waislamu.

“To them and to others yet to join them” (Verse 3) We have several reports explaining who these others are. Al-Bukhari relates on Abu Hurayrahs authority: “We were sitting with the Prophet when Surah al-Jumu (ah, or The Congregation, was revealed to him, including the statement, ‘to them and to others yet tojoin them . People asked who were these, but the Prophet did not answer until they had repeated their question three times. Salman the Persian was among us. The Prophet put his hand on Salman and said: ‘Were faith to be at the top of the sky, some people or a man from among his community would attain it.” This authentic hadith makes clear that this Quranic statement includes the Persians. Hence, in his commentary on this verse, Mujahid says: “This is a reference to all non-Arabs who believe in the Prophet.” Another hadith is reported by Sahl ibn Sacd who quotes the Prophet as saying: “Among the seed of the seed of the seed of men and women in my community there are some who will be admitted into heaven without having to face any reckoning of their deeds. He then quoted the verse that says: ‘to them and to others yet to join them ” This means that these belong to much later generations of Muslims.

Tafsiri zote mbili ni sahihi. Kauli ya Qur'ani inawahusu watu wengine zaidi ya Waarabu, na wengine zaidi ya kizazi kilichoshuhudia kuteremka kwa Qur'ani. Inaonyesha kwamba jamii ya Waislamu inapita mipaka ya kijiografia na ya kizazi.

Both these interpretations are valid. The Quranic statement refers to people other than the Arabs, and to ones other than the generation that witnessed the revelation of the Qur’an. It indicates that the Muslim community transcends both geographical area and generational context.

Inaendelea kuwa kweli kwa amana yake kubwa, na kuwa mwaminifu kwa umbo kamili la dini ya Mwenyezi Mungu.

It continues to be true to its great trust, faithful to the full form of the divine faith.

"Hakika Yeye ndiye Mwenye Nguvu, Mwenye Hekima" (Aya ya 3). Yeye anaweza kuchagua kama apendavyo, na kwa hekima yake anajua kikamilifu ni uchaguzi upi unaofaa zaidi. Uchaguzi wake, wa vizazi vya awali na vya baadaye, ni heshima kubwa kwa wale waliochaguliwa hivyo: "Huo ni fadhila ya Mwenyezi Mungu: Huwapa amtakaye, na Mwenyezi Mungu ni Mwenye fadhila kubwa." (Aya ya 4)

“He is indeed the Almighty, the Wise” (Verse 3) He is able to choose as He pleases, and in His wisdom He is fully aware of the most appropriate choices. His choice, of both the earlier and the later generations, means a great honour to those thus chosen: “Such is God's favour: He grants it to whom He will, God is One who bestows great favours.” (Verse 4)

Uchaguzi wa Mungu wa jamii au mtu binafsi kubeba jukumu la ukweli mkuu, kupokea nuru inayotoka kwake, na kuwa kiungo kati ya dunia na mbingu, ni neema isiyo na kifani.

God’s choice of a community or an individual to be responsible for the great truth, to receive the light that emanates from Him, to be the link between the earth and heaven, is a favour of unparalleled proportions.

Inazidi kwa mbali dhabihu yoyote ambayo mtu binafsi au jamii inaweza kutoa, iwe ya mali, juhudi au maisha. Inapita pia taabu yoyote watakayoichukua, upinzani watakaokutana nao na jitihada ngumu watakazolazimika kuvumilia. Hivyo Mwenyezi Mungu anaikumbusha jumuiya ya Waislamu huko Madina, pamoja na wale watakaokuja baada yao, neema kubwa aliyowapa alipowachagua kwa kazi hii, akimtuma Mtume kuwatakasa na kuwafundisha kitabu cha Mwenyezi Mungu na hekima. Mtume wa Mwenyezi Mungu ﷺ pia aliacha hazina kubwa ya hekima kwa vizazi vijavyo, ambayo kwayo wanajifunza kutokana na mfano wa vitendo wa jumuiya ile ya kwanza ya Waislamu.

It exceeds by far any sacrifices such an individual or community may give, in wealth, effort and life. It outweighs all the trouble they may undertake, the opposition they have to encounter and the hard struggle they have to endure. God thus reminds the Muslim community in Madinah, as well as those who will come after it, of the great favour He has granted them when He chose them for this task, sending them a Messenger to purify them and instruct them in the divine book and in wisdom. Gods Messenger also left a great wealth of wisdom for future generations, whereby they learn from the practical example of that first Muslim community.

Sura hiyo kisha inaongeza kauli inayodokeza kwamba nafasi ya Wana wa Israeli kama walinzi wa ujumbe wa Mungu imekwisha. Mioyo yao haiko tena macho, imejitolea na yenye bidii ya kutosha kuwawezesha kuishi kulingana na amana waliyopewa zamani.

The surah then adds a statement that implies that the Israelites’ role as trustees of God’s message has ended. Their hearts are no longer alert, dedicated and active enough to enable them to live up to the trust they were once given:

Wale waliokabidhiwa jukumu la kuitekeleza Tawrati kisha wakashindwa kulitekeleza wanafanana na punda anayebeba mzigo wa vitabu.

Those who were entrusted with the burden of implementing the Torah but then failed to do so are like an ass that carries a load of books.

Mfano wa watu wanaokanusha ishara za Mwenyezi Mungu ni mbaya. Mwenyezi Mungu hawaongoi watu madhalimu. (Aya ya 5)

Wretched is the example of those who deny God's revelations. God does not guide the wrongdoers. (Verse 5)

Wana-Israeli walikabidhiwa Taurati, na waliagizwa kuwa waaminifu kwa imani na sheria ya Mwenyezi Mungu, lakini hawakutekeleza hilo.' Wajibu wa kwanza wa amana hii ni kuunda uelewa kamili na sahihi wa ujumbe wa Mwenyezi Mungu, kisha kuutekeleza ndani ya maisha ya mtu mwenyewe na katika maisha ya binadamu kwa ujumla. Lakini historia ya Wana-Israeli, kama inavyoonyeshwa kwa usahihi katika Qur'ani, inaonyesha kwamba hawakuthamini amana waliyopewa. Hawakuelewa asili yake, wala hawakuwa waaminifu kwayo. Kwa hiyo walikuwa kama mfano uliotolewa katika sura': "Kama punda abebaye vitabu." Punda hanufaiki chochote kwa vitabu anavyobeba. Anahisi tu mzigo wao mzito. Hii ni picha ya kusikitisha, lakini inawakilisha hali halisi: "Ni mbaya mfano wa watu wanaokadhibisha ishara za Mwenyezi Mungu. Mwenyezi Mungu hawaongoi watu madhalimu." (Aya ya 5)

The Israelites were entrusted with the Torah, and charged with being true to the faith and the divine law, but they failed to do so'. The initial duty of this trust is to formulate a thorough and correct understanding of the divine message, and then to implement it both within ones own life and in human life at large. Yet the history of the Israelites, as it was in the true picture painted in the Qur’an, indicates that they did not appreciate the trust given to them. They neither understood its nature nor were they true to it. As such, they were like the example given in the surah'. “Like an ass that carries a load of books". The ass benefits nothing by the books it carries. It only feels their heavy load. This is a miserable picture, but it represents a true situation: “ Wretched is the example of those who deny God's revelations. God does not guide the wrongdoers." (Verse 5)

Vivyo hivyo hivyo ni wale wote waliopewa amana ya imani ya kimungu lakini wakashindwa kuitimiza. Waislamu wa vizazi vingi, pamoja na wale wanaoishi leo, ambao wana majina ya Kiislamu lakini wanashindwa kutekeleza yale ambayo Uislamu unayahitaji, na hasa wale wanaosoma Qur'an na vitabu vya Kiislamu lakini wanapungukiwa na yale yanayohitajika kwao, kwa hakika ni kama punda anayebeba mzigo wa vitabu vizito. Kwa masikitiko, hawa ni wengi.

Likewise are all those who were given the trust of divine faith but who failed to live up to it. Muslims across many generations, as well as those living today, who have Muslim names but who fail to live up to what Islam requires, and particularly those who read the Qur’an and Islamic books but fall short of what is required of them, are indeed like the ass carrying a load of heavy books. Unfortunately, these are numerous.

Swali sio la kubeba vitabu: ni swali la kuelewa vitabu hivyo na kutekeleza mafundisho yanayotolewa nazo.

The question is not that of books being carried: it is a question of understanding the books and putting into practice the teachings they impart.

Waisraeli walikuwa wakidai daima kwamba wao ni watu waliochaguliwa na Mungu na taifa Lake pendwa, huku wengine wote wakiitwa Goyim au Wasio Wayahudi. Walidai kwamba katika nafasi yao hawakulazimika kutekeleza sheria za dini yao katika mahusiano yao na wanadamu wengine: "Kwa maana wanasema: "Hatuna wajibu wa kutimiza ahadi kwa Wasio Wayahudi." Hivyo wanamsingizia Mungu uongo kwa makusudi, ilhali wanajua kwamba ni uongo." (3: 75) Walitoa madai mengine mengi ya uongo, bila kutoa ushahidi wowote kuyaunga mkono. Kwa hiyo, sura inawaalika kufanya dua ya pamoja. Mwaliko huu ulitolewa pia kwa nyakati nyingine kwa makundi ya Kikristo na ya washirikina:

The Israelites used always to allege that they were God’s chosen people and His beloved race, while all others are Goyim or Gentiles. They claimed that in their position they were not required to observe the laws of their own religion in their dealings with the rest of mankind: “For they say: “We have no obligation to keep faith with Gentiles." Thus they deliberately say of God what they know to be a lie." (3: 75) They made many other false allegations, providing no evidence in support of them. Therefore, the surah invites them to make a mutual prayer. This invitation was also made on other occasions to Christian and pagan groups:

Sema: 'Enyi mlioshika dini ya Kiyahudi! Ikiwa kweli mnadai kwamba kati ya watu wote ninyi ndio marafiki wa Mungu, basi takeni mauti, ikiwa madai yenu ni ya kweli.' Lakini hawatayatamani kamwe kwa sababu ya yale ambayo mikono yao imeyatenda katika maisha haya. Mungu anawajua vyema wanaodhulumu. Sema: 'Mauti ambayo mnajaribu kuikimbia hakika yatawafikia. Kisha mtarejeshwa kwa Yule anayejua yasiyoonekana na yanayoonekana. Ndipo atawaambia yote mliyokuwa mkiyafanya.' (Aya 6-8)

Say: 'You who follow the Jewish faith! If you truly claim that out of all people you are God's friends, then wish for death, if your claim is true. 'But they will never wish for it because of what their hands have wrought in this life. God is well aware of the wrongdoers. Say: 'The death from which you are trying to run away will certainly overtake you. You will then be returned to the One who knows the imperceptible and that which can be witnessed. He will then tell you all that you have done.' (Verses 6-8)

Kiini cha mwaliko huu ni kwamba makundi mawili husimama pamoja uso kwa uso, na wote huomba kwa Mungu amshushie adhabu kundi linalotetea uongo. Makundi yote ambayo Nabii ﷺ aliyaalika kwenye dua hii ya pamoja waliogopa kuifanya; kwa kifupi, walikataa kuukubali changamoto hiyo.

What this invitation entails is that the two groups stand together face to face and they all pray to God to inflict punishment on the group upholding falsehood. All groups the Prophet invited to such mutual prayer feared to do so; essentially, they refused to take up the challenge.

Hii inaonyesha kwamba ndani kabisa walitambua kwamba kile Mtume alichosema ni kweli na kwamba imani yake ni ya kweli. “Ibn ‘Abbas anasimulia kwamba Abu Jahl alisema mara moja: ‘Nikimwona Muhammad ﷺ akiswali karibu na Kaaba, nitamwendea na kuweka mguu wangu shingoni mwake.’ Mtume ﷺ aliposikia hili, alisema: ‘Angejaribu kufanya hivyo, malaika wangemchukua waziwazi mchana kweupe. Kama Mayahudi wangetamani kifo, wangekufa na kuona mahali pao motoni.’ Pia ni kweli kwamba, kama wale walioalikwa kwenye maombi ya kuapizana wangesimama dhidi ya Mtume ﷺ katika maombi hayo, wangerudi nyumbani wakakuta familia zao na mali zao zimeangamia.” [Imepokewa na Ahmad, al-Bukhari, al-Nasa’i na al-Tirmidhi.] Aya hizi huenda zikawa ni changamoto kwao tu, badala ya mwaliko wa maombi ya kuapizana. Kwa kuwa walidai kwamba wao ndio marafiki pekee wa Mungu miongoni mwa wanadamu wote, kwa nini wangeogopa kifo, na kujidhihirisha kuwa waoga namna hii? Kama madai yao yangekuwa kweli, wangekuwa katika nafasi ya upendeleo kwa Mungu baada ya kufa. Basi kwa nini wazo la kifo linawajaza hofu? Changamoto hii inafuatiwa na kauli inayodhihirisha wazi kwamba madai yao hayakuwa kweli. Walifahamu kwamba hawakuwa wametenda mema ya kutosha kuhakikisha nafasi nzuri kwa Mungu au kutumaini malipo Yake. Kinyume chake, mara nyingi walijiingiza katika dhambi, na mambo hayo yaliwafanya waogope kifo na kile kinachofuata baada yake. Mtu ambaye hajajiandaa kwa safari yake daima atakuwa na hofu ya yale yanayoweza kutokea njiani: u Lakini hawatatamani kamwe kifo kwa sababu ya yale ambayo mikono yao imeyatenda katika maisha haya. Mungu anawajua vema wadhalimu y (aya 7)

This indicates that deep inside they realized that what the Prophet said was the truth and that his faith was true. “Ibn ‘Abbas reports that Abu Jahl once said: ‘If I see Muhammad praying at the Ka (bah, I will go to him and put my foot on his neck.’ When the Prophet heard this, he said: ‘Had he tried to do so, the angels would have taken him away in broad daylight. Had the Jews wished for death, they would have died and seen their places in hell.’ Also true is that had those invited to mutual prayer stood against the Prophet in such prayer, they would have returned home to find their families and properties perished.” [Related by Ahmad, al-Bukhari, al-Nasa’T and al-Tirmidhi.] These verses may only represent a challenge to them, rather than an invitation to mutual prayer. Since they alleged that they were God’s only friends among all mankind, why would they fear death, and reveal themselves to be so cowardly? If their claims were true, they would be in a position of favour with God after they die. So why does the prospect of death fill them with fear? This challenge is followed by a statement making it clear that their claims were untrue. They were aware that they had not done enough good deeds to ensure a good position with God or to hope for His reward. On the contrary, they often indulged in sin, and such indulgences made them fear death and what comes after it. A person who has not prepared for his journey will always be in fear of what may happen along the road: u But they will never wish for it because of what their hands have wrought in this life. God is well aware of the wrongdoers y (verse 7)

Taarifa inafuata inayoeleza asili ya kifo na kinachofuata baada yake. Inawaonyesha kwamba jitihada zao za kukimbia kifo hazina faida kubwa. Hakika kitawapata. Baada ya kifo, wote watarejea kwa Mungu, ambako matendo yao yatahesabiwa na ambako watakabiliana na matokeo yake: {Sema: 'Kifo mnachokikimbia hakika kitawapata. Kisha mtarejeshwa kwa Yule ajuaye yasiyoonekana na yanayoshuhudiwa.}

A statement follows that establishes the nature of death and what comes after it. It shows them that their attempts to escape from death are of little use. It will inevitably overtake them. After death, all will return to God where they will have their deeds reckoned and where they will face the consequences of the same: u Say; 'The death from which you are trying to run away will certainly overtake you. You will then be returned to the One who knows the imperceptible and that which can be witnessed.

"Kisha atakuambia yote uliyokuwa ukiyafanya?" (Aya ya 8)

He will then tell you all that you have done?” (Verses 8)

Taarifa hii ya Qur'ani inawafanya wasikilizaji na kila mtu mwingine kuielewa kweli ambayo watu wengi huisahau na kupendelea kutoifikiria, licha ya kukabiliana nayo kila wakati: yaani, maisha haya lazima yaishe. Kujiepusha na Mungu wakati wa uhai wa mtu hakutamzuia mtu kurejea Kwake, kwani hakuna kimbilio kutoka kwa Mungu isipokuwa kwa kurejea Kwake. Hesabu ya matendo ya kila mtu itafuata bila shaka baada ya kurejea huku. Hakuna njia ya kutoroka kabisa. Mtume ﷺ amenukuliwa akisema: "Mtu anayejaribu kukimbia kifo ni kama mbweha anayedaiwa deni na ardhi. Alitoka akizunguka hadi akachoka na kuvuja damu."

This Quranic statement makes clear to the addressees and to everyone else the truth that people often overlook and prefer not to think about, despite facing it all the time: namely, this life is bound to end. To stay away from God during ones lifetime will not avert a person from returning to Him, for there is no refuge from God except by returning to Him. The reckoning of everyone’s deeds will inevitably follow this return. There is simply no escape. The Prophet is quoted as saying: “A person who tries to run away from death is like a fox who owes a debt to the earth. He went out roaming until he was exhausted and bleeding.

Alipoingia kwenye shimo lake, ardhi ikamwambia: 'Mbweha! Lipa deni ulilonidai.' Alitoka tena akiwa amejeruhiwa. Aliendelea kutoka damu na shingo yake ikakatika. Kisha akafa." [Imepokewa na al-Tabari.] Hadithi hii inatoa picha yenye kugusa sana na yenye athari kubwa.

When he went into his hole, the earth said to him: ‘Fox! Repay the debt you owe me.’ He went out again wounded. He continued to bleed and his neck was cut. He then died.” [Related by al-Tabari.] This hadlth so delivers a highly moving and effective picture.

Sehemu ya mwisho ya sura inatoa mafundisho fulani kuhusu siku ya Ijumaa na swala yake ya jamaa. Inataja tukio ambalo huenda lilirudiwa; jinsi linavyoelezwa inapendekeza kwamba lilirudiwa.

The last section of the surah provides certain teachings concerning Friday and its congregational prayer. It refers to an event that might have been repeated; given the way it is described suggests such repetition:

Waumini! Wito wa sala unapotolewa siku ya Ijumaa, nendeni mara moja kwenye sala na acheni biashara zenu. Hili ni bora kwenu, kama mngejua. Sala itakapokwisha, tawanyikeni katika ardhi na mtafute fadhila za Mwenyezi Mungu. Mkumbuke Mungu mara nyingi ili mpate kufaulu. Lakini watu wanapoona biashara au burudani fulani, huelekea huko na kukuacheni mkisimama. Sema: ‘Kilicho kwa Mungu ni bora zaidi kuliko burudani yoyote au biashara yoyote. Mungu ndiye Mbora wa wanaoruzuku' (Aya 9-11)

Believers! When the call to prayer is made on Friday, go straightaway to the prayer and leave off your trading. This is best for you, if you but knew it. When the prayer is finished, disperse in the land and seek God's bounty. Remember God often so that you may be successful. Yet when people see some trade or entertainment, they head off towards it, leaving you standing there. Say: ‘That which is with God is far better than any entertainment or trade. God is the best of providers' (Verses 9-11)

Swala ya Ijumaa ni swala ya kila wiki ambayo lazima iswaliwe kwa jamaa.

Friday Prayer is a weekly prayer that must be offered in congregation.

Haiwezi kutolewa na mtu yeyote kwa hiari yake mwenyewe. Waislamu hukutana katika Swala ya Ijumaa na kusikiliza khutba inayowakumbusha wajibu wao kwa Mwenyezi Mungu. Tunaweza kusema kuwa ni swala ya kiutaratibu, inayofuata mbinu ya Kiislamu ya kujiandaa kwa maisha haya na maisha ya akhera pamoja, kwa vipimo vilevile na matendo yaleyale ya ibada. Swala ya Ijumaa inatoa picha wazi na mahsusi ya asili ya imani ya Kiislamu na jamii ya Waislamu, ambayo tuliieleza katika tafsiri yetu ya surah iliyotangulia, As-Saff.

It cannot be offered by anyone on his own. Muslims meet in Friday Prayer and listen to a sermon that reminds them of their duties towards God. We can say that it is an organizational prayer, following the Islamic method of preparing for this life and the life to come together by the same measures and the same acts of worship. Friday Prayer gives a clear and specific impression of the nature of the Islamic faith and the Muslim community, which we explained in our commentary on the previous surah, The Ranks.

Kuna hadithi nyingi zinazoeleza thamani, umuhimu na nafasi maalum ya sala hii, zikiwahimiza kuiswali baada ya kujiandaa kwa kufanya taratibu maalum za usafi na utakaso. Ibn Umar amenukuu kutoka kwa Mtume ﷺ akisema: “Mmoja wenu atakapotaka kwenda kwenye Sala ya Ijumaa, na aoge.” [Imepokewa na al-Bukhari na Muslim.] Aws ibn Aws amenukuu kutoka kwa Mtume ﷺ akisema: “Atakayejiosha na kuoga siku ya Ijumaa, akatoka mapema, akatembea kwenda msikitini badala ya kupanda chombo, akakaribia imamu, akasikiliza na kujizuia na maneno yasiyo na faida, atapewa thawabu ya kila hatua sawa na kufunga na kusimama usiku kwa mwaka mzima.” [Imepokewa na al-Nasa’i, Abu Dawud, al-Tirmidhi na Ibn Majah.] Imam Ahmad ameripoti kwa mapokezi ya Abu Ayyub al-Ansari kwamba alimsikia Mtume ﷺ akisema: “Atakayeoga siku ya Ijumaa, akajipaka manukato kama anayo, akavaa nguo zake bora, akaenda msikitini ambako aliswali sala za sunnah kama alivyotaka, bila kumdhuru yeyote, akasikiliza hotuba ya imamu kisha akajiunga na sala, dhambi zake zote kati ya sala hiyo na Ijumaa iliyotangulia zitasamehewa.” Aya ya kwanza katika sehemu hii inawaamuru Waislamu waache biashara zote mara wanaposikia mwito wa sala: “Enyi mlioamini! Mnapoitwa kwenye sala siku ya Ijumaa, nendeni haraka kwenye ukumbusho wa Mwenyezi Mungu na acheni biashara.” (Aya ya 9). Inatoa hamasa ya kuacha kila kitu kinachohusiana na maisha ya dunia hii na mambo yake: “Hiyo ni bora kwenu, kama mngejua.” (Aya ya 9). Hii inaonyesha kwamba kuacha biashara na shughuli haikuwa jambo rahisi; ilihitaji hamasa kama hiyo. Zaidi ya hayo, inatoa elimu nzuri na ya kurudiwa. Mara kwa mara, watu wanahitaji kipindi cha muda ambacho wanajiweka huru na shughuli za kutafuta riziki na mvuto wa maisha ya kidunia. Wanahitaji vipindi kama hivi ambavyo wanaweza kuwa karibu na Mola wao, wakimtukuza Yeye na kupata furaha inayotokana na kujitolea kwa huduma Yake. Wanahitaji kujaza mioyo na mapafu yao kwa hewa safi, tupu na yenye kuburudisha inayokuja pamoja na kujitolea huku.

There are many ahadith that speak of the value, importance and special position of this prayer, encouraging its observation after preparing for it by undertaking specific cleanliness and purification rituals. Ibn (Umar quotes the Prophet as saying: “When any of you wishes to attend Friday Prayer, he should take a bath.” [Related by al-Bukhari and Muslim.] Aws ibn Aws quotes the Prophet as saying: “Whoever washes himself and takes a bath on Friday, going out early, walking to the mosque rather than riding, draws close to the imam, listens and refrains from idle talk, will be rewarded for each step the equivalent of fasting and observing night prayer for a whole year.” [Related by al-Nasa’i, Abu Dawud, al- Tirmidhl and Ibn Majah.] Imam Ahmad reports on the authority of Abu Ayyub al-Ansari that he heard the Prophet saying: “Whoever takes a bath on Friday, wears a touch of perfume if he has it, puts on some of his best clothes, goes out to the mosque where he offers voluntary prayers if he so wishes, doing no harm to anyone, listens to the imam when he delivers his sermon and then joins the prayer, all his sins between that prayer and the Friday before it will be forgiven.” The first verse in this section orders Muslims to leave off all business once they hear the call to prayer: “Believers! When the call to prayer is made on Friday, go straightaway to the prayer and leave off your trading” (Verse 9) It provides encouragement for so abandoning anything related to the life of this world and its concerns: “ This is best for you, if you but knew it” (Verse 9) This suggests that leaving off trade and business was not easy; it required such encouragement. Moreover, it provides good and repeated education. Every now and then, people need a period of time when they free themselves from their preoccupation with earning a living and the attractions of worldly life. They need such periods when they can be in close contact with their Lord, glorifying Him and experiencing the happiness resulting from dedication to His service. They need to fill their hearts and lungs with the pure, clean and refreshing air that comes with such dedication.

Baada ya kukamilisha hayo, wanaweza kisha kurejea katika shughuli zao, huku wakiendelea kumkumbuka Mwenyezi Mungu: “Sala itakapomalizika, tawanyikeni katika ardhi mtafute fadhila za Mwenyezi Mungu. Mkumbukeni Mwenyezi Mungu sana ili mpate kufanikiwa” (Aya ya 10). Mfumo wa Kiislamu unatoa mizani kamili kati ya mahitaji ya maisha ya duniani, pamoja na yote yanayohitaji kazi na juhudi, na haja ya kujitenga na yote haya kwa muda mfupi ili kushughulikia ibada. Muda unaotumika mbali na mambo yanayoshughulisha maisha haya ni wa lazima ili kuweka moyo hai. Bila hayo, hauwezi kutimiza amana kubwa ambayo Mwenyezi Mungu ametupa, wala hauwezi kutekeleza wajibu wake. Ni muhimu kumkumbuka Mwenyezi Mungu wakati tunapokuwa tukitafuta riziki zetu, kwani kumkumbuka huko kunageuza shughuli zetu za kazi kuwa matendo ya ibada.

When they have done so, they can then return to their business, continuing to remember God: “ When the prayer is finished, disperse in the land and seek God's bounty. Remember God often so that you may be successfull” (Verse 10) The Islamic system provides a perfect balance between the needs of life on earth, with all that it requires of work and effort, and the need to be away from all this for a short while to attend to worship. Time spent away from the preoccupations of this life is necessary to keep the heart alive. Without it, it cannot live up to the great trust God has given us and nor can it fulfil its duties. It is important to remember God while we are busy earning our living, for such remembrance transforms our work activities into acts of worship.

Hata hivyo, tunahitaji vipindi vifupi vya kujitolea kikamilifu kwa ibada, kama inavyodhihirika wazi katika aya mbili za mwisho.

Nevertheless, we need such short periods of complete dedication to worship, as clearly implied in the last two verses.

‘Irak ibn Malik, mmoja wa Maswahaba wa Mtume ﷺ, alikuwa akisimama karibu na mlango wa msikiti baada ya Swala ya Ijumaa na kusema: “Ee Mola wangu! Nimeitikia wito Wako, nimeswali Swala uliyoifanya wajibu, na ninatawanyika kama Ulivyoniamuru. Nipe katika fadhila Zako, kwa kuwa Wewe ndiye Mbora wa wanaoruzuku.” [Amesimulia Ibn Abi Hatim.] Maneno haya yanatuonyesha jinsi mtu kama huyu alivyolichukulia jambo hilo kwa uzito, lakini pia kwa unyenyekevu mkubwa. Aya zinatoa amri, na amri hizo zinatekelezwa kikamilifu. Ufahamu huo ulio wazi, rahisi na wenye uzito ndio pengine siri ya kupanda kwa jamii ya kwanza ya Waislamu hadi kiwango cha juu walichokifikia, licha ya vikwazo vyote walivyokabiliana navyo, kama ilivyoelezwa katika aya ya mwisho: “Lakini watu wanapoona biashara au burudani, hukimbilia huko, na kukuacha umesimama hapo. Sema: ‘Kilicho kwa Mwenyezi Mungu ni bora zaidi kuliko burudani au biashara yoyote. Mwenyezi Mungu ndiye Mbora wa wanaoruzuku.’” (Aya ya 11)

‘Irak ibn Malik, a Companion of the Prophet, used to stand near the door of the mosque after Friday Prayer and say: “My Lord! I have responded to Your call, offered the prayer You made obligatory, and I am dispersing as You have commanded me. Give me of Your bounty, for You are the best of providers.” [Related by Ibn AbT Hatim.] These words show us how such a person treated the matter seriously but also in a very simple way. The verses give orders and these orders are carried out to the letter. Such a clear, simple and yet serious understanding is perhaps the secret behind the first Muslim community's rise to the high level it achieved, despite all the distractions it had to deal with, as described in the last verse: “ Yet when people see some trade or entertainment, they head off towards it, leaving you standing there. Say: 'That which is with God is far better than any entertainment or trade. God is the best of providersy (Verse 11)

Jabir ibn ‘Abdullah anasimulia: "Tulikuwa tukiswali pamoja na Mtume ﷺ wakati msafara uliobeba chakula ulipowasili. Watu walikimbilia huko, na ni watu 12 tu waliobaki pamoja na Mtume ﷺ, akiwemo Abu Bakr na ‘Umar. Kisha Mungu akateremsha aya inayosema: { Lakini walipoona biashara au burudani, walielekea huko, wakakuacha umesimama hapo. }" Aya hiyo inafafanua kwamba kilicho kwa Mungu ni bora kuliko biashara na burudani. Inawakumbusha kwamba kila kitu walichonacho kinatolewa na Mungu, ambaye ndiye Mruzuku bora kabisa.

Jabir ibn ‘Abdullah reports: “We were attending the prayer with the Prophet when a caravan carrying food arrived. People flocked to it, and only 12 men remained with the Prophet, including Abu Bakr and ‘Umar. God then revealed the verse that says: ‘ Yet when people see some trade or entertainment, they head off towards it, leaving you standing there.” The verse makes clear that what is with God is better than trade and entertainment. It reminds them that all that they have is provided by God who is the best of providers.

Tukio hili linaonyesha juhudi kubwa iliyohitajika ili kuunda jamii ambayo ilifikia kiwango cha juu kabisa kuwahi kufikiwa na jamii yoyote ya waumini katika historia ya binadamu. Pia linawatia moyo wale wote wanaonadi ujumbe wa Mwenyezi Mungu katika kila kizazi kuendelea kuwa wavumilivu. Hakika watakutana na udhaifu, kwa kuwa binadamu mara nyingi hukubali na kuangukia mtegoni mwa majaribu. Hata hivyo, wanapaswa kukumbuka kwamba mwanadamu pia anaweza kupanda hadi viwango vya juu vya usafi na kujitolea. Kinachohitajika ili kusaidia kupanda huko ni subira, ufahamu sahihi, uvumilivu, na kutokuwa na mawazo ya kuacha katikati ya safari.

This event shows the great effort that was needed in order to mould the community that rose to the highest level achieved by any community of believers in human history. It also encourages those who advocate Gods message in all generations to remain patient. They are bound to encounter weaknesses, for human beings often yield and fall prey to temptation. Yet they must remember that man is also able to rise to sublime standards of purity and dedication. What is needed to help such a rise is patience, proper understanding, perseverance and entertaining no thoughts of quitting midway.

Utukufu wa Kila Mahali

Masharti ya Mtume

Anayestahili Kuaminiwa

Jukumu Moja Lilikoma

Jumuiya Siku ya Ijumaa