Sehemu hii inafuatiwa na hadithi ya watu wawili na mabustani mawili, iliyotolewa kama mfano wa kile kilicho cha thamani ya kudumu na kile ambacho ni cha muda tu. Inaonyesha mifano miwili ya binadamu: wa kwanza anatafuta kiburi katika anasa za dunia hii, wakati mwingine ameridhika kikamilifu na uhusiano wake na Mungu. Kila mmoja anaonekana katika maisha ya kila siku. Yule wa kwanza, katika mfano wa Qur'ani, ana mabustani mawili; anamwonyesha mtu aliyetekwa na utajiri. Anajiona mwenye nguvu kwa kile alichopewa, kwa hiyo anamsahau Nguvu Kuu inayodhibiti kila kitu katika maisha ya watu, na anadhani utajiri wake ni wa kudumu. Hili linampa hisia kwamba nguvu yake ni ya milele.
This passage is followed by a story of two men and two gardens, given as an example of what is permanently valuable and what is no more than transitory. It paints two examples of human beings: the first seeks pride in the luxuries of this world, while the other is fully content with his relationship with God. Each is seen in practical life. The first who, in the Qur’ānic example, has two gardens delineates a man dazzled with riches. He feels himself powerful with what he has been given, so he forgets the Supreme Power who controls everything in people’s lives, and thinks that his wealth is permanent. This gives him a feeling that his power is everlasting.
Mwingine ni muumini ambaye cheo chake na hadhi yake hupatikana kupitia imani. Yeye daima humkumbuka Mola wake, akitambua kwamba neema anazozifurahia ni dalili yenyewe ya Yule anayetoa neema zote kama hizo. Kwa hiyo, anajua kwamba anapaswa daima kumsifu Mola wake na kumshukuru kwa yale aliyopewa:
The other is a believer who derives his position and status through faith. He always remembers his Lord, realizing that the blessings he enjoys are in themselves evidence of the One who grants all such blessings. Hence, he knows that he should always praise his Lord and express his gratitude to Him for what he has been granted:
Waweke kwao mfano wa watu wawili: kwa mmoja wao tulimpa mabustani mawili ya mizabibu, tukayazunguka kwa mitende, na katikati yake tukaweka shamba la mazao. Kila moja ya mabustani hayo mawili lilizaa mazao yake wala halikukosa chochote katika hayo. Katikati yake tukatiririsha mto. Basi [mtu huyo] akawa na matunda mengi.
Set forth to them the case of two men, to one of whom We gave two vineyards and surrounded them with date palms, and placed a field of grain in between. Each of the two gardens yielded its produce and never failed to do so in any way. In the midst of them We caused a stream to flow. And so [the man] had fruit in abundance. (Verses 32-34)
Mabustani mawili yamejaa matunda, yakiwa na mashamba ya mizabibu yanayofanywa kuwa mazuri zaidi na mzingo wa mitende ya tende. Katikati ya mabustani mawili kuna shamba kubwa ambalo mtu huyo hulitumia kulima nafaka na mimea mingine. Mto unaopita katikati ya mabustani mawili huongeza mengi ya kupendeza kwa mandhari yote, kwa sababu maji yanayotiririka huwapa mmiliki hakikisho la mazao yasiyokwisha, ambayo nayo huleta utajiri mwingi.
The two gardens are full of fruit, having vineyards which are made even more splendid with a siege of date palms. In between the two gardens is a large field which the man uses to cultivate grains and other plants. A river running in between the two gardens adds much that is pleasant to the whole scene, because the running water reassures the owner of inexhaustible produce that, in turn, bring much wealth.
"Kila moja kati ya mabustani hayo mawili lilitoa mazao yake, wala halikukosa kufanya hivyo kwa namna yoyote." (Aya ya 33) Hii ni taswira nyingine ya ustawi unaoendelea. Jambo la kuzingatia hapa ni kwamba katika maandishi ya asili ya Kiarabu, kukanusha kwamba mabustani hayo mawili yalishindwa kutoa mazao yake kunaelezwa kama 'kutofanya dhuluma wala ukosefu wa haki' katika jambo hilo. Hili linaleta tofauti na mmiliki wake, ambaye anajidhulumu sana kwa kujivuna na kutomshukuru Mungu kwa neema zote anazozifurahia. Hamshukuru Mola wake kwa yale aliyompa. Hiki ni kitendo kilichojaa kiburi, ambacho kwa kweli kinamaanisha kwamba yeye ni mwenye kujidhulumu nafsi yake mwenyewe.
“Each of the two gardens yielded its produce and never failed to do so in any way.” (Verse 33) This is again a picture of continuing prosperity. What is worth noting here is that in the original Arabic text, negating any failure by the two gardens to yield their produce is described as ‘doing no wrong or injustice’ in that respect. This gives an element of contrast with their owner who does himself great wrong, by being arrogant and ungrateful to God for all the blessings he enjoys. He does not praise his Lord for what He has given him. This is an action full of conceit which means, in effect, that he is unfair to himself.
Tunamwona mtu huyo akiingia katika mojawapo ya bustani zake, akifurahi anapoitazama.
We actually see the man going into one of his gardens, gratified as he looks at it.
Yeye amejaa kiburi, akijigamba kama tausi, akitafuta kusifiwa. Anazungumza kwa dharau na rafiki yake ambaye anajua kuwa ana hali duni ya kipato: "Mtu huyu alimwambia rafiki yake mara moja, katika mazungumzo kati yao, Mimi nina mali zaidi kuliko wewe, na nguvu zaidi na wafuasi zaidi." (Aya ya 34)
He is full of pride, strutting like a peacock, calling for admiration. He speaks arrogantly to his friend whom he knows to be of limited means: “This man said once to his friend, in the course of a discussion between them, More wealth have I than you, and more power and followers.’” (Verse 34)
Kisha anaingia mmoja wa mabustani hayo mawili pamoja na rafiki yake. Mtazamo wake ni wa mtu mwenye kujivuna na asiyeshukuru. Amemsahau Mungu kabisa, akidhani kwamba mabustani hayo mawili hayatashindwa kamwe kuzaa mazao yake. Katika kilele cha kiburi hicho, anakanusha Saa ya Mwisho, siku ambayo viumbe wote watafufuliwa na kukusanywa mbele ya Mola wao. Zaidi ya hayo, endapo Saa hiyo ya Mwisho itakuwa ya kweli, bila shaka atakuwa na nafasi ya upendeleo huko. Amepata upendeleo hapa duniani katika maisha haya alipopewa mabustani yake mawili.
He then walks into one of the two gardens with his friend. His attitude is that of someone conceited and ungrateful. He has completely forgotten God, thinking that the two gardens will never fail to yield their produce. In the height of this conceit, he denies the Last Hour, when all are resurrected and gathered together before their Lord. Besides, should this Last Hour be true, he is certain to have a position of favour there. He has been favoured here in this life when he has been given his two gardens.
Kwa hiyo, hakika atapewa neema zaidi katika Akhera.
So he is sure to have more favours granted to him in the hereafter.
Na kwa kuwa amejidhulumu nafsi yake, aliingia bustanini mwake akisema: "Sidhani kwamba hili litawahi kuangamia! Wala sidhani kwamba Saa itawahi kuja. Lakini hata kama [itakuja na] nikarudishwa kwa Mola wangu, hakika nitakuta huko kitu chenye kheri zaidi kuliko hiki kama malipo."
And having thus wronged his soul, he went into his garden, saying: ‘I do not think that this will ever perish! Nor do I think that the Last Hour will ever come. But even if [it does and] I am brought before my Lord, I should surely find there something better than this in exchange.’ (Verses 35-36)
Huu ni kiburi tupu. Humfanya mtu mwenye utajiri, cheo, mamlaka na ushawishi kudhani kwamba thamani zinazoamua jinsi anavyotendewa hapa duniani zitamnufaisha pia katika maisha ya Akhera. Anadhani atatendewa kwa namna hiyo hiyo katika Jamii Kuu ya Mwenyezi Mungu. Mtazamo wake ni kwamba, kwa kuwa anafurahia fadhila hizi duniani, lazima awe na nafasi ya upendeleo mbele ya Bwana wa mbingu.
This is plain arrogance. It makes people who have wealth, position, power and influence think that the values that dictate the way they are treated here in this life will apply in their favour in the life to come. They think they will be treated in the same way in God’s Supreme Society. Their line of thinking is that since they enjoy such privileges in this life, they must then have a position of favour with the Lord of heavens.
Rafiki yake maskini, ambaye hana mali, cheo, bustani wala mazao, ana imani zaidi kuhusu matokeo ya maadili yake matukufu na yaliyo imara zaidi. Anajisikia nguvu kutokana na imani yake, na ana hakika ya msaada anaoupata kutoka kwa Mungu Mtukufu, ambaye viumbe vyote vinamnyenyekea. Hivyo, anamkabili rafiki yake mwenye kiburi kwa kumwonyesha ukweli na jinsi alivyo na majivuno. Anamkumbusha jinsi alivyoumbwa kutokana na udongo na kutokana na tone la manii. Pia anamwelekeza kwenye mtazamo anaopaswa kuwa nao kwa Mungu. Anamwonya juu ya matokeo ambayo kiburi chake kinaweza kumpeleka. Anatangaza kwamba anatumaini kupokea kilicho bora kuliko bustani za rafiki yake na matunda yake, na kilicho juu zaidi yake.
His poor friend, who does not possess wealth, position, gardens or crops, is more confident as to the results of his nobler and better established values. He feels strong as a result of his faith, and he is certain of the support he receives from God Almighty, to whom all creatures submit. Hence, he confronts his arrogant friend with the truth showing him how conceited he is. He reminds him of how he is created from clay and from a sperm. He also directs him to the sort of attitude he should maintain towards God. He warns him against the result to which his conceit could lead him. He declares that he hopes to receive what is better than, and superior to, his friend’s gardens and their fruit:
Rafiki yake alimjibu katika mazungumzo yao: Je, wewe unamkataa Yule aliyekuumba kutokana na udongo, kisha kutokana na tone la manii, kisha akakufanya kuwa mwanamume? Lakini kwa upande wangu, ninaamini kwamba Yeye ndiye Mungu, Mola wangu, wala sitamshirikisha Mola wangu na yeyote. Laiti ungalisema ulipoingia bustanini mwako, “Lolote Mungu atakalo litatokea, kwani hakuna uwezo isipokuwa kwa Mungu.” Ingawa, kama unavyoona, nina mali na watoto kidogo kuliko wewe, huenda Mola wangu akanipa kitu bora kuliko bustani yako, na pia huenda akaleta janga kutoka mbinguni juu ya [bustani yako hii], hivyo ikawa rundo la mavumbi yasiyozaa, au maji yake yakazama ndani ya ardhi kiasi kwamba hutaweza kuyapata kabisa.” (Aya 37-41)
His friend replied in the course of their discussion: Do you deny Him who has created you out of dust, and then out of a drop of sperm, and in the end fashioned you into a man? But for my part, I believe that He is God, my Lord, and none shall I associate with my Lord. If only you said as you entered your garden, “Whatever God wills [shall come to pass, for] there is no power except with God.” Although, as you see, I have less wealth and offspring than you, yet it may well be that my Lord will give me something better than your garden, just as He may let loose a calamity out of heaven upon this [your garden], so that it becomes a heap of barren dust or its water sinks deep into the ground, so that you will never be able to find it.’ (Verses 37-41)
Huu ni mfano wa jinsi imani inavyomfanya muumini kuwa na nguvu kubwa. Hajali mali, madaraka wala kiburi. Anasema ukweli waziwazi, bila kusita wala woga. Hakuna nafasi ya kupotosha ukweli ili kumfurahisha yeyote, awe rafiki au mtu mwenye madaraka. Muumini anahisi kwamba yeye ni mkuu zaidi kuliko nguvu zote na mali zote. Kile ambacho Mungu amemwandalia ni bora zaidi kuliko utajiri wowote au starehe yoyote ambayo maisha haya yanaweza kuleta. Neema ya Mungu ndiyo anayoitafuta peke yake, na neema yake ni nyingi na inapatikana daima.
This is an example of how faith makes a believer very powerful. He does not care for wealth, might, or arrogance. He states the truth clearly, without hesitation or cowardice. There is no room for bending the truth in order to please anyone, be that a friend or someone mighty. A believer feels that he is far higher than all power and wealth. What God has for him is far superior to any riches or pleasures this life may bring. God’s grace is all that he seeks, and His grace is plentiful and always available.
Kwa upande mwingine, adhabu ya Mungu ni kali, na inaweza kuwashukia wenye kiburi wakati wowote.
On the other hand, God’s punishment is severe and could befall the arrogant at any time.
Hadithi kisha inatupeleka ghafla kutoka katika mandhari ya ukuaji na ustawi hadi katika mandhari ya uharibifu na ukame, kutoka kwenye kiburi na majivuno hadi kwenye toba na kuomba msamaha. Kile ambacho mtu wa imani alikuwa ametahadharisha dhidi yake kimetimia:
The story then takes us suddenly from the scene of growth and prosperity to one of destruction and barrenness, from arrogance and conceit to repentance and seeking forgiveness. What the man of faith warned against has come true:
Bustani zake zenye matunda zikazingirwa na maangamizi, akabaki akipiga mikono yake kwa majuto kwa kile alichokitumia katika kile ambacho sasa kimeharibika, huku miti yake ikiwa imeanguka juu ya machanda yake; naye hakuweza kusema zaidi ya: ‘Laiti ningalikuwa sijamshirikisha Mola wangu!’ (Aya ya 42)
So his fruitful gardens were encompassed with ruin, and there he was, wringing his hands over all that he had spent on that which now lay waste, with its trellises caved in; and he could only say: ‘Would that I had not associated partners with my Lord!’ (Verse 42)
Mandhari yote inainuliwa mbele ya macho yetu, nasi tunaona matunda yote ya bustani yakiharibiwa, kana kwamba msiba umeyashambulia pande zote, bila ya kuacha chochote.
The whole scene is raised before our eyes, and we see all the fruit of the gardens destroyed, as though the calamity befell it from all sides, leaving nothing untouched.
Bustani zote mbili zimeharibiwa kabisa, na miti yake ya kupandia imeanguka. Mwenye bustani anatambua kwamba hawezi kufanya chochote kuokoa sehemu yoyote ya bustani zake wala shamba lililo kati yake. Anapiga mikono kwa huzuni, akilalamika juu ya msiba wake ulioacha mali yake yote imeharibika na kazi yake yote imepotea bure. Sasa anajutia kwa kumshirikisha Mungu wengine, akikiri kwamba Yeye peke yake ndiye Bwana wa ulimwengu. Ingawa mtu huyu hapo awali hakuwahi kutaja kumpa uungu mtu yeyote mwingine isipokuwa Mungu, ukweli kwamba aliweka thamani ya kidunia juu ya thamani za imani unawakilisha aina hiyo ya kumshirikisha Mungu. Sasa anajutia mwenendo wake wa zamani na kujitenga nao. Ole wake! Imechelewa mno.
The two gardens are totally destroyed with their trellises caved in. The owner realizes that he can do nothing to save any portion of his gardens or the plantation in between. He wrings his hands in sorrow, bewailing his misfortune which has left all his wealth destroyed and all his labour wasted. He is now repentant for having associated partners with God, acknowledging that He alone is the Lord of the universe. Although the man never previously mentioned the ascribing of divinity to anyone other than God, the fact that he placed a worldly value higher than the values of faith represents such association of partners with God. He now regrets his past attitude and dissociates himself from it. Alas! It is too late.
Katika hatua hii sura inatangaza wazi kabisa kwamba ulinzi wote unatoka kwa Mwenyezi Mungu: nguvu zote ni Zake; msaada wote unatoka Kwake; malipo Yake ndiyo malipo bora; na anachotuwekea ni bora na cha milele: { Wala hakuwa na kikundi cha kumsaidia badala ya Mwenyezi Mungu, wala hakuweza kujisaidia mwenyewe. Hivyo ndivyo ilivyo: ulinzi wote unatoka kwa Mwenyezi Mungu, Mkweli. Yeye ndiye aliye bora kutoa malipo, na aliye bora kwa matokeo ya mwisho. } (Aya 43-44)
At this point the sūrah declares in all clarity that all protection comes from God: all power belongs to Him; all support comes from Him; His reward is the best reward; and what He stores for us is best and everlasting: “He had none to support him against God, nor was he able to save himself. For thus it is: all protection comes from God, the True One. He is the best to grant reward and the best to [determine] outcome.” (Verses 43-44)
Hivyo ndivyo pazia linavyoanguka huku bustani zikiwa zimeharibiwa kabisa, na mwenye bustani akipiga mikono kwa majuto na huzuni. Zaidi ya hayo, tunatambua kwamba uwezo na utukufu wa Mungu vinashinda yote.
Thus the curtains fall with the gardens in total destruction, and the owner wringing his hands in regret and sorrow. Beyond that, we realize that God’s power and majesty overwhelm all.