Al-Muzzammil (Aliyejifunika) 1-20

Al-Muzzammil (Aliyejifunika) 1-20 - Katika Kivuli cha Qur'ani | Quran Course

Umefunga! Simama kusali usiku, isipokuwa sehemu ndogo yake, nusu yake, au punguza kidogo kutoka hapo, au ongeza juu yake. Soma Qur'an kwa utulivu na kwa uwazi. Hakika Sisi tutakuteremshia neno zito. Hakika saa za usiku ndizo zenye nguvu zaidi za kukanyaga, na ndizo zilizo sahihi zaidi kwa usemi. Wakati wa mchana una shughuli nyingi ndefu. Kwa hiyo mkumbuke jina la Mola wako Mlezi na jitolee kwake kwa moyo wote. Yeye ndiye Mola Mlezi wa mashariki na magharibi. Hakuna mungu isipokuwa Yeye. Mchukue Yeye kuwa Mlinzi wako. (Aya 1-9)

You enfolded one! Stand in prayer at night, all but a small part of it, half of it, or a little less, or add to it. Recite the Quran calmly and distinctly We shall bestow on you a weighty message. The night hours are strongest of tread and most upright of speech. During the day you have a long chain of things to attend to. Therefore, remember your Lord's name and devote yourself wholeheartedly to Him. He is the Lord of the east and the west. There is no deity other than Him. Take Him for your guardian. (Verses 1-9)

“Wewe uliyejifunika!” Simama..Huu ni wito kutoka juu, uliotolewa na Mwenyezi Mungu. Simama, kwa kuwa una dhamira kubwa na mzigo mzito. Simama, kwa kuwa unahitaji kujitahidi kwa juhudi endelevu. Simama, kwa kuwa wakati wa usingizi na starehe umekwisha. Unahitaji kujiandaa kwa kazi iliyo mbele yako.

“ You enfolded one! Stand..This is a call from on high, given by God Almighty. Stand, for you have a great mission and a heavy burden. Stand, for you need to put in sustained efforts. Stand, for the time of sleep and comfort is over. You need to prepare for the task ahead of you.

Hii ni amri ya ajabu, inayomtaka Mtume ﷺ ajitoe kutoka joto la kitanda chake, katika nyumba yenye starehe na maisha ya furaha ya kifamilia, ili ajiweke katikati ya mapambano magumu, huku nguvu mbalimbali zikimvuta huku na huko. Mtu anayeishi kwa ajili yake mwenyewe anaweza kupata faraja na utulivu, lakini anaishi kidogo na hufa kidogo. Nafsi tukufu inayobeba mzigo mzito kama huu ina mtazamo tofauti:

This is an awesome command requiring the Prophet to pull himself out from the warmth of his bed in a comfortable home and with a happy family life so as to place himself in the midst of a hard struggle, with different forces pulling him here and there. A man who lives for himself may find comfort and ease, but he lives small and dies small. The noble soul who shoulders such a heavy burden has a different perspective:

Amelala na faraja, kitanda chenye joto na maisha rahisi vina uhusiano gani naye?

what has he got to do with sleep, comfort, a warm bed and an easy life?

Mtume ﷺ alitambua hili na akalikubali. Siku moja mkewe, Khadijah, alipomwambia alale apumzike, alimwambia: "Wakati wa kulala umepita." Ndiyo, kweli. Alikuwa hana kitu isipokuwa usiku mrefu na mapambano marefu mbele yake.

The Prophet realized and accepted this. When his wife, Khadijah, once told him to go to bed and relax, he said to her: “The time for sleep has passed.” Yes, indeed. He had nothing more than long nights and a long struggle ahead of him.

“Ee wewe uliyejifunika! Simama kuswali usiku, isipokuwa sehemu ndogo yake, nusu yake, au kidogo kuliko hiyo, au ongeza juu yake. Soma Qur'ani kwa utulivu na kwa uwazi” (Aya 1—4) Hiyo ndiyo maandalizi ya kazi kubwa. Inatumia mbinu za kimungu, ambazo hakika zinafanikiwa. Mbinu hiyo ni ibada ya usiku, ambayo katika kiwango cha juu cha kumkumbuka Mungu huchukua zaidi ya nusu ya usiku lakini chini ya theluthi mbili yake, na katika kiwango cha chini, ingawa bado ni kumkumbuka Yeye kikamilifu, huchukua theluthi moja ya usiku. Muda huu mrefu unapaswa kutumiwa kwa kuswali na kusoma Qur'ani, kwa sauti lakini kwa utulivu na bila kuimba. Imepokewa kwa usahihi kwamba Mtume ﷺ alikuwa akiswali Witr yake kwa rakaa zisizozidi 11, lakini hizi zilichukua karibu theluthi mbili ya usiku, na alisoma Qur'ani kwa urefu.

“ You enfolded one! Stand in prayer at night, all but a small part of it, half of it, or a little less, or add to it. Recite the Qur'an calmly and distinctly” (Verses 1—4) Such is the preparation for the great task. It uses divine methods, which are guaranteed to succeed. The method is night worship, which on the higher level of remembrance of God takes up more than half the night but less than two-thirds, and on the lower level, but still in complete remembrance of Him, takes one-third of the night. This long time should be spent in prayer and recitation of the Qur’an, aloud but with calmness and without singing. It is authentically reported that the Prophet prayed his Witr in no more than 11 rak'ahs, but these took up nearly two-thirds of the night, and he read at length from the Qur’an.

Sa‘id ibn Hisham anasimulia kwamba aliuliza Ibn ‘Abbas jinsi Mtume ﷺ alivyoswali Witr. Akasema: "Je, nikueleze ni nani kati ya watu wote anayejua zaidi kuhusu hili?" Akasema: "Ndiyo." Ibn ‘Abbas akasema: "Nenda kamuulize ‘A’ishah kisha urudi unieleze jibu lake." Sa‘id anaendelea: "Nilimwambia: ‘Mama wa Waumini, niambie Mtume ﷺ alikuwa na tabia gani?’ Akasema: ‘Je, hujisomi Qur’an?’ Nikasema nasoma. Akasema: ‘Tabia yake ilikuwa kama inavyosema Qur’an.’ Nilikuwa karibu kuondoka, lakini kisha nikakumbuka ibada ya usiku ya Mtume ﷺ, kwa hiyo nikasema: ‘Mama wa Waumini, niambie Mtume ﷺ alifanya ibada yake ya usiku vipi.’ Akasema: ‘Je, hujasoma sura inayoanza kwa maneno, {Ewe uliyejifunika}?’ Nikasema nimesoma. Akasema: ‘Mwenyezi Mungu aliifanya ibada ya usiku kuwa wajibu mwanzoni mwa sura hiyo, na Mtume ﷺ pamoja na Maswahaba wake walikuwa wakiswali usiku hadi miguu yao ikavimba.’

“Sa‘id ibn Hisham reports that he asked Ibn ‘Abbas how the Prophet prayed Witr. He said: * Shall I tell you who of all people knows this best?’ He said: ‘Yes.’ Ibn ‘Abbas said: ‘Go and ask ‘A’ishah and then come back and tell me her answer’.” Sa‘id continues: “I said to her: ‘Mother of the believers, tell me what was the Prophet like in his manners?’ She said: ‘Do you not read the Qur’an?’ I said I did. She said: ‘His manners were as the Qur’an says.’ I was about to leave, but then I thought of the Prophet’s night worship, so I said: ‘Mother of the believers, tell me how the Prophet offered his night worship.’ She said: ‘Do you not read the surah starting with, You enfolded one? I said 1 did. She said: ‘God made night worship obligatory at the opening of the surah, and the Prophet and his Companions offered night worship until their feet were swollen.

Mwenyezi Mungu alihifadhi mwisho wa sura hiyo kwake mwenyewe kwa miezi 12, kisha ruhusa ikatolewa. Hivyo, kuswali usiku kukawa jambo la hiari baada ya kuwa la lazima.’ Nilikuwa karibu kuinuka, lakini kisha nikakumbuka Witr, nikamwambia: ‘Mama wa waumini, niambie jinsi Mtume ﷺ alivyoswali Witr.’ Akasema: ‘Tulikuwa tukimwandalia mswaki wake na maji ya kutawadha. Alikuwa akiamka usiku, kama Mwenyezi Mungu alivyotaka, akitumia mswaki wake kusafisha meno yake, kisha alikuwa akitawadha.

God retained the end of that surah with Himself for 12 months, then the relaxation was given. Thus, night worship became voluntary after it had been obligatory.’ I was about to rise, but then I remembered Witr, and I said to her: ‘Mother of the believers, tell me how the Prophet offered Witr.' She said: ‘We used to prepare for him his tooth stick and the water for his ablutions. He would rise at night, as God wished, and he would use his tooth stick to brush his teeth, then would perform his ablution.

Angeswali rak'ah nane bila kukaa katikati hadi alipomaliza rak'ah ya nane. Kisha angekaa chini akimtukuza Mwenyezi Mungu na kuomba dua, kisha angesimama kabla ya kumaliza sala yake, ili aswali rak'ah ya tisa. Angekaa akimtukuza Mwenyezi Mungu peke yake, kisha akiomba dua.

He would offer eight rak'ahs without sitting in between until he had completed the eighth rak1ah. He would then sit down and glorify God and supplicate, then he would stand before ending his prayer, to offer his ninth rak'ah. He would sit glorifying God alone, then supplicating.

Kisha angemaliza sala yake kwa Salamu. Alikuwa akiisema kwa sauti ili tupate kuisikia. Kisha alisali rakaa mbili akiwa ameketi chini. Hivyo basi alikuwa akikamilisha rakaa 11. Alipokuwa mzee na kuongezeka uzito kidogo, alikuwa akisali Witr kwa rakaa saba na kufanya rakaa mbili akiwa ameketi ili kukamilisha tisa. Mtume ﷺ alipokuwa akisali sala za sunnah, alipenda kuendelea nazo hivyo. Iwapo kitu kingemvuruga kutoka katika ibada ya usiku, kama usingizi au ugonjwa, alikuwa akisali rakaa 12 wakati wa mchana. Ninajua kwamba Mtume ﷺ hakuwahi kusoma Qur'ani yote usiku kucha mpaka asubuhi, na ninajua kwamba hakuwahi kufunga mwezi mzima isipokuwa Ramadhani." [Imepokewa na Ahmad na Muslim.]2

He would then finish his prayer with Salam. He said it aloud so that we would hear it. He then prayed two rak (ahs sitting down. Thus he would complete 11 rak (ahs. When he was older and put on some weight, he would pray Witr in seven rak (ahs and do two rak 'ahs seated to complete nine. When the Prophet offered some voluntary prayers he liked to keep this up. If something distracted him from night worship, such as sleep or illness, he would offer 12 rak'ahs during the day. I know that the Prophet never read the whole of the Qur’an in one night up to the morning, and I know that he never fasted a complete month other than Ramadan.” [Related by Ahmad and Muslim.]2

Maandalizi haya yote yalifanywa ili Mtume ﷺ apokee mazungumzo mazito: "Hakika Sisi tutakuteremshia neno zito" (Aya ya 5)

All these preparations were made so that the Prophet could receive the weighty discourse: “ We shall bestow on you a weighty message" (Verse 5)

Hii ni rejea kwa Qur'an na kazi ambayo inampa Mtume ﷺ.

This is a reference to the Qur’an and the assignment it gives the Prophet.

Qur'ani si nzito katika mpangilio wa maneno yake; kinyume chake, ni rahisi kukumbukwa na kusomwa. Lakini ni nzito katika mizani ya ukweli, na ina athari kubwa katika nyoyo za watu: "Lau tungaliiteremsha Qur'ani hii juu ya mlima, ungaliuona ukinyenyekea na kupasuka vipande vipande kwa khofu ya Mwenyezi Mungu." (59: 21) Badala yake, Mwenyezi Mungu aliiteremsha Qur'ani moyoni mwa mwanadamu, nao ukaipokea, na moyo huo ukawa imara zaidi kuliko mlima.

The Qur’an is not weighty in its phraseology; on the contrary, it is both easy to bear in mind and recite. However, it is weighty in the scales of truth, and profound in its effect on people’s hearts: “ Had We brought down this Quran upon a mountain, you would have seen it humble itself and break asunder for fear of God." (59: 21) Instead, God sent down the Qur’an to a man’s heart, which received it and was steadier than a mountain.

Kupokea mwangaza, maarifa na ufahamu wa kiwango hiki bila shaka ni jukumu zito. Kushughulika na kweli kuu za ulimwengu kama zilivyo ni zito sana. Vilevile, kuwa katika mawasiliano na wale walio juu na pamoja na roho za viumbe hai na visivyo hai kwa namna ambayo Mtume ﷺ alikuwa nayo pia ni jukumu zito. Zaidi ya hayo, kuchukua dhamira hii bila kusita na bila kugeuka hapa au pale kwa kuitikia majaribu ni jukumu zito mno. Yote haya kwa hakika yanahitaji maandalizi marefu.

Receiving such an overflow of light and knowledge and understanding it is certainly a weighty task. Dealing with great universal truths as they are is weighty indeed. Likewise, to be in contact with those on high and with the spirits of animate and inanimate creatures in the manner the Prophet was is also weighty. Moreover, to undertake this mission without hesitation and not to turn away here or there in response to temptation is mightily weighty. All this certainly requires long preparation.

Kusimama kwa ajili ya ibada ya usiku wakati wengine wamelala, kuviacha kando visumbufu vya maisha ya kila siku, kuwa katika mawasiliano na Mungu, kupokea nuru Yake na baraka Zake, kutafuta furaha ya kuwa peke yake pamoja Naye, kusoma Qur'an katika ukimya mkuu wa usiku kana kwamba inateremshwa sasa kutoka juu ili iitikiwe na ulimwengu wote, na kupokea msukumo kutoka kwenye Qur'an na sauti yake tamu katika utulivu wa usiku...

Standing up in night worship when others are asleep, leaving aside the distractions of daily life, being in contact with God, receiving His light and bounty, seeking the pleasure of being alone with Him, reciting the Qur’an in the deep silence of the night as if it is being bestowed now from on high so as to be echoed by the whole universe, and receiving inspiration from the Qur’an and its melody in the quiet of the night...

ni sehemu ya maandalizi. Hutoa utayari unaohitajika kubeba kazi nzito hii na kufanya juhudi endelevu na zenye kuchosha zinazohitajika kwa Mtume ﷺ na kwa kila mtu anayeeneza ujumbe wa Uislamu. Huangaza nyoyo za wanaolingania njiani mwao ngumu, ikiwalinda dhidi ya minong'ono na majaribu ya Shetani, na kuongoza hatua zao ili wasianguke katika mtego wa giza unaokaa kando ya njia hii yenye mwanga.

is all part of the preparation. It provides the necessary preparedness to shoulder the weighty task and undertake the sustained and strenuous efforts required of the Prophet and anyone who advocates the message of Islam. It enlightens advocates hearts along their hard way, protecting them from Satan’s whispering and temptations, and guiding their footsteps so that they do not fall into the dark maze that stands adjacent to this shining road.

"Saa za usiku ambazo ni nzito zaidi kwa kukanyaga na zilizo sahihi zaidi kwa usemi," (Aya ya 6) Saa za usiku zinazorejelewa hapa ni zile zinazofuata Sala ya Isha. Aya hii inaelezea saa hizi kuwa ‘nzito zaidi kwa kukanyaga’, yaani zenye kuchosha zaidi kimwili, na ‘sahihi zaidi kwa usemi’, yaani zenye malipo makubwa zaidi, [kwa mujibu wa Mujahid]. Kushinda mvuto wa kitanda baada ya siku ndefu ni jambo la kuchosha, lakini hilo linatangaza ushindi wa roho katika kutii maagizo ya Mwenyezi Mungu. Kwa kuwa mtu anayetumia saa hizi katika ibada anapendelea kuwa karibu na Mungu, saa hizi ni sahihi zaidi kwa usemi, kwa sababu zinatoa ladha ya pekee kwa utukufu wa Mungu. Zinafanya sala kuwa yenye mwangaza zaidi, na dua kuwa safi zaidi.

“ The night hours that are strongest of tread and most upright of speech, ” (Verse 6) The night hours referred to here are those that follow the Isha Prayer. This verse describes these hours as ‘strongest of tread, which means more physically exhausting, and ‘most upright of speech', which means better rewarding, [according to Mujahid]. To overcome the appeal of bed after a long day is exhausting, but it declares the triumph of the spirit in response to God’s instructions. Since the person spending these hours in worship prefers to be in contact with God, these hours are most upright of speech, because they give a special taste to God’s glorification. They make prayer more enlightening, and supplication more transparent.

Wanajaza moyo nuru na furaha ambayo huenda isihisiwe katika sala za mchana. Mungu, aliyemuumba mwanadamu na moyo wake, anajua unavyoitikia, unachopokea, jinsi unavyofunguka kwa wenye kuwaita, na nyakati ambazo unakuwa mwitikiaji zaidi na tayari zaidi.

They fill the heart with light and happiness that may not be felt in day prayers. God, who created man and his heart, knows how it responds, what it takes in, how it opens to callers, and at which times it is more responsive and better prepared.

Mungu alipotaka kumtayarisha mja wake na Mtume wake, Muhammad ﷺ, kwa ujumbe wake mzito, alimchagulia ibada ya usiku, kwa sababu saa za usiku ndizo zenye nguvu zaidi za kukanyaga, zinazotoa athari ya kina zaidi, na zenye usemi ulio sawa zaidi.

When God wanted to prepare His servant and Messenger, Muhammad (peace be upon him), for his weighty message, He chose for him night worship because the night hours are the ones that are strongest of tread, producing the most profound impression, and most upright of speech.

Mungu anajua kwamba wakati wa mchana alilazimika kushughulikia kazi mbalimbali zilizochukua nguvu zake nyingi. "Mchana una mfululizo mrefu wa mambo ya kushughulikia." (Aya ya 7) Basi na afanye chochote anachohitaji kufanya mchana, akitoa juhudi yoyote iliyohitajika. Lakini usiku unapoingia, anapaswa kujitoa kwa Mola wake, akiswali na kumtukuza Yeye: "Basi likumbuke jina la Mola wako na jitolee kwake kwa moyo wote." (Aya ya 8)

God knows that during the day he had to attend to different tasks that took up much of his energy. “During the day you have a long chain of things to attend to." (Verse 7) Let him, then, do whatever he needs to do during the day, putting in whatever effort was necessary. When the night comes, however, he should devote himself to his Lord, offering prayer and glorifying Him: “Therefore, remember your Lord's name and devote yourself whole heartedly to Him'' (Verse 8)

Kumkumbuka Mungu hakumaanishi kulitamka kwa mdomo jina lake lenye heshima, kuhesabu kwa shanga ya vipande mia moja au elfu moja.

Remembering God’s name does not mean repeating His honoured name verbally, counting with a bead of one hundred or a thousand pieces.

Bali, hii ni kumkumbuka moyoni kwa dhati pamoja na kumtaja kwa ulimi, au ni kuswali na kusoma Qur'ani wakati wa sala. Ikhlasi kamili maana yake ni kuelekeza umakini wote kwa Mungu, kuelekeza ibada yako kwake, na kuondoa mawazo na hisia zote isipokuwa uhusiano wa mtu na Yeye.

Rather, this is a heart-felt remembrance along with verbal mention, or it means prayer and reading the Qur’an while praying. Wholehearted devotion means concentrating all ones attention on God, addressing ones worship to Him, discarding all thoughts and feelings other than the bond with Him.

Sura hii inafuata maagizo haya kwa kufanya iwe wazi kwamba hakuna mwingine wa kumgeukia isipokuwa Mungu: "Yeye ndiye Mola wa mashariki na magharibi."

The surah follows this instruction by making it clear that there is none other than God to turn to: “He is the Lord of the east and the west.

Hakuna mungu isipokuwa Yeye. Mchukue Yeye kuwa mlinzi wako.” (Aya 9)

There is no deity other than Him. Take Him for your guardian.” (Verse 9)

Yeye ndiye Bwana wa wote, Mungu Mmoja ambaye hakuna mungu mwingine isipokuwa yeye.

He is the Lord of all, the One God other than whom there is no deity.

Kujitolea kwake Yeye ni kuwa pamoja na ukweli pekee katika ulimwengu, na kumtegemea Yeye ni kukiweka kitumaini chako kwa nguvu pekee katika ulimwengu. Kumtegemea Yeye kwa namna hii ni matokeo ya asili ya kuamini umoja Wake na udhibiti Wake wa mashariki na magharibi, yaani, udhibiti Wake wa ulimwengu wote. Nabii ﷺ, ambaye aliambiwa asimame ili kubeba mzigo wake mzito, anahitaji kujitolea kwa moyo wake wote kwa Mungu na kumtegemea Yeye peke yake. Ni kutokana na hili ndipo anapopata nguvu zinazohitajika kubeba mzigo wake mzito katika safari yake ndefu.

To devote oneself to Him is to be with the only truth in the universe, and to place ones trust in Him is to place it in the only power in the universe. Such reliance on Him is the natural result of believing in His oneness and His control of the east and the west, or in other words, His control of the entire universe. The Prophet, who is told to stand in order to carry his heavy burden, needs to devote himself wholeheartedly to God and to rely on Him only. It is from this that he derives the strength necessary to carry his heavy burden along his long way.

Kisha Mungu anamwelekeza Mtume Wake kuridhika na kuwa na subira mbele ya upinzani wote na tuhuma za uongo, akimwambia amwachie Yeye kuwashughulikia watu wanaofanya hivyo:

God then directs His Messenger to remain content and patient in the face of all opposition and false accusation, telling him to leave those people who so behave to Him to deal with:

Vumilia kwa subira yale watu wanayoweza kusema, na uondoke kwenye kampuni yao kwa heshima na utu wa hali ya juu. Niachie Mimi wale wanaokanusha haki na wanaofurahia starehe za maisha haya. Wavumilie kwa muda kidogo tu. Kwetu Sisi kuna pingu nzito na moto unaowaka, chakula kinachoziba koo, na adhabu yenye uchungu siku ambayo ardhi na milima vitatetemeka, na milima itageuka kuwa marundo ya mchanga unaosogea. Tumekutumia Mtume ili awe shahidi juu yenu, kama vile tulivyomtuma mtume kwa Firauni.

Endure with patience what people may say, and leave their company with noble dignity. Leave to Me those who deny the truth and enjoy the comforts of this life. Bear with them for a little while. We have heavy fetters and a blazing fire, food that chokes and painful suffering on the day when the earth and the mountains will shake, and the mountains will crumble into heaps of shifting sand. We have sent you a Messenger to be your witness, just as We sent a messenger to Pharaoh.

Firauni aliasi mtume, kwa hiyo Tulimwadhibu adhabu kali. Basi nyinyi, ikiwa mtaendelea kukufuru, mtajikinga vipi na siku itakayowafanya watoto kuwa na nywele za mvi? Siku hiyo mbingu zitapasuka. Ahadi ya Mwenyezi Mungu bila shaka itatimia. (Aya 10-18)

Pharaoh disobeyed the messenger, and so We inflicted on him a severe punishment. How will you, if you continue to disbelieve, guard yourselves against a day that will turn childrens hair grey? That is the day when the skies shall be rent asunder. God's promise will certainly be fulfilled. (Verses 10-18)

Ikiwa ripoti ya kwanza kuhusu kushushwa kwa mwanzo wa sura hii ni sahihi, na ikiwa ilitokea katika siku za mwanzo za ujumbe wa Kiislamu, hii inamaanisha kwamba sehemu hii ya pili ilishushwa baadaye, baada ya wito wa Uislamu kuwa wa hadharani na kuanza kukabiliwa na upinzani kutoka kwa wale walioukataa. Baadhi yao walikuwa wenye kiburi katika upinzani wao, wakimsema vibaya Mtume ﷺ na Waumini. Ikiwa, kwa upande mwingine, ripoti ya pili ni sahihi zaidi, basi sehemu ya kwanza ya sura ilishushwa kikamilifu wakati Mtume ﷺ alipokuwa akikabiliana na upinzani mkali wa makafiri dhidi ya ujumbe wake. Vyovyote vile, tunaona kwamba amri ya kuvumilia inakuja baada ya ile ya kushika ibada ya usiku na kutakasa jina la Mwenyezi Mungu. Maagizo haya mawili mara nyingi hutolewa pamoja kwa lengo la kuwapa wanaolingania ujumbe wa Mwenyezi Mungu msaada wanaouhitaji katika safari yao ndefu. Wanaolingania hawa hukabiliana na matatizo kutoka ndani yao wenyewe na kutoka nje kupitia wapinzani wa Uislamu. Aina zote mbili za matatizo ni vigumu sana kuvikabili. Hivyo, agizo la kwanza ni kuvumilia: "Vumilia kwa subira yale wanayosema watu," ambayo yanaweza kukasirisha. Kisha linafuata agizo lingine la kiungwana kama hilo:

If the first report concerning the revelation of this surah's opening is correct and that it took place during the early days of the Islamic message, this means that this second passage was revealed later, after the call to Islam went public and began to encounter opposition from those who denied it. Some of these were arrogant in their opposition, speaking ill of the Prophet and the believers. If, on the other hand, the second report is more accurate, then the first part of the surah was revealed in full when the Prophet was at the receiving end of the unbelievers’ determined opposition to his message. Be that as it may, we see that the directive to remain patient comes after the one to attend to night worship and engage in glorifying God. These two instructions are often given together with the aim of reinforcing the advocates of the divine message with the help they need along their long journey. These advocates contend with difficulties both from within themselves and from outside by the opponents of Islam. Both types of difficulty are extremely hard to deal with. Hence, the first directive is to remain patient: “Endure with patience what people may say \ which may be infuriating. Next comes a similarly magnanimous directive:

"Na waachane nao kwa heshima tukufu." (Aya ya 10) Hakuna haja ya kukemea, kuonyesha hasira, msuguano wala uadui. Ndivyo ilivyokuwa sera ya ujumbe wa Kiislamu huko Makka, hasa katika siku za mwanzo.

“And leave their company with noble dignity." (Verse 10) No need for any remonstration, showing anger, friction or hostility. Such was the policy of the Islamic message in Makkah, particularly in the early days.

Ilikuwa ni mwito tu kwa mioyo na akili, kuweka ukweli mbele ya watu kwa utulivu na heshima.

It was only an address to hearts and minds, putting the truth before people in a calm and dignified way.

Sera hii ya kuwaacha wapinzani wenye kiburi kwa heshima na utu mkubwa si jambo rahisi; inahitaji subira pamoja na kumkumbuka Mungu na kumtukuza. Subira aliamrishwa na Mungu kila mmoja wa Mitume Wake, mara kwa mara, na aliamrishwa pia waja Wake waliowaamini Mitume Wake. Hakuna mtu anayeweza kujitolea kwa ujumbe wa Mungu isipokuwa akifanya subira kuwa kimbilio lake kuu, silaha yake na zana yake kuu. Kulingania ujumbe wa kimungu ni mapambano magumu. Yanahitaji kupambana na udhaifu wa mtu mwenyewe, mambo yanayomvuruga, matamanio, haraka na kukata tamaa, pamoja na kupambana na wapinzani wa ujumbe huo, njama zao, hila zao, pamoja na madhara wanayoweza kutaka kuyasababisha moja kwa moja kwa ujumbe huo na wafuasi wake.

This policy of leaving the company of arrogant opponents with noble dignity is not easy; it requires patience in addition to remembrance and glorification of God. Patience was enjoined by God on every one of His messengers, time after time, and enjoined on His servants who believed in His messengers. No one can dedicate himself to Gods message unless he makes patience his main resort, equipment and armament. Advocacy of the divine message is a hard struggle. It requires striving against ones own weaknesses, distractions, desires, haste and despair, and striving against the opponents of the message, their schemes, plots as well as the harm they may directly seek to inflict on the message and its supporters.

Pia inahusisha kupambana na mielekeo ya jumla ya kuacha ujumbe wa kimungu na wajibu wake, na kupuuza maadili yake huku mtu akiishia kuutamka kwa midomo tu. Katika kukabiliana na mapambano kama haya, mlinganiaji wa Uislamu hana njia nyingine zaidi ya subira. Kumgeukia Mungu na kumtukuza kunaenda sambamba na subira katika karibu kila hali.

It also involves striving against general trends to abandon the divine message and its duties, and to disregard its values while paying lip-service to it. Facing such a struggle, an advocate of Islam can resort to nothing other than patience. Turning to God and glorifying Him goes hand in hand with patience in almost every situation.

Kwa hiyo, Mtume ﷺ anaagizwa avumilie kwa subira chochote kinachosemwa dhidi ya ujumbe wake, na aondoke kwa heshima tukufu kutoka kwenye kampuni ya wale wenye uadui mkubwa dhidi yake, akiwaachia Mungu awashughulikie: “Niachie mimi hao wanaokanusha haki na wanaofurahia starehe za maisha haya. Wavumilie kwa muda kidogo.” (Aya ya 11) Haya yanasemwa na Mwenyezi Mungu mwenyewe, Mwenye uwezo juu ya nguvu zote. Ni Yeye anayesema: “Niachie mimi hao wanaokanusha haki.” Wao ni watu wa kawaida tu, ilhali tishio hili linatolewa na Yule aliyewaumba na kuuumba ulimwengu huu mkubwa, ambao kwa kufanya hivyo hahitaji kitu zaidi ya kusema, “Kuwa,” ﷺ nao wakawa. Mungu anasema hapa kwamba ujumbe ni wake mwenyewe, kwa hiyo wale wanaoukanusha waachiwe Yeye, wakati Mtume ﷺ aendelee na kazi yake ya kufikisha ujumbe. Ikiwa wanataka kuendelea kukanusha, basi waache wafanye hivyo, lakini aondoke kwenye kampuni yao kwa heshima tukufu. Ni Mungu atakayewashughulikia na kuvuruga mipango yao. Mtume ﷺ hana haja ya kufikiri zaidi juu yao.

So, the Prophet is instructed to endure with patience whatever is said against his message and to leave with noble dignity the company of those who are so hostile to it, leaving them to God to deal with: “Leave to Me those who deny the truth and enjoy the comforts of this life. Bear with them fora little while? (Verse 11) This is said by none other than the Almighty, who has control of all forces. It is He who says: “Leave to Me those who deny the truth? They are only ordinary people while this threat is issued by the One who originated them and created this vast universe needing for the purpose nothing more than to say, 'Be . God is saying here that the message is His own, so those who deny it should be left to Him, while the Prophet should carry on with his task of delivering the message. If they want to persist in their denial, then let them do so, but leave their company with noble dignity. It is God who will take care of them and foil their designs. The Prophet need not think further about them.

Onyo hili linatisha na kustaajabisha. Linaashiria kwamba Mwenyezi Mungu atawashughulikia watu wa namna hiyo wadogo. Wanaweza kufurahia starehe za maisha haya, lakini wanabaki hawana nguvu mbele Yake, hata kama watakuwa madhalimu kiasi gani duniani.

The warning is terrifying and stunning. It implies that the Almighty will deal with such petty people. They “w4y enjoy the comforts of this life\ but they remain powerless in front of Him, no matter how despotic they may be in this world.

"Je, wavumilie nao kwa kitambo kidogo?" (Aya ya 11) Hata kama angewavumilia kwa muda wote wa maisha duniani, bado hiyo ingekuwa ni "kitambo kidogo," kwa sababu maisha haya, kwa kipimo cha Mwenyezi Mungu, si chochote ila siku moja au sehemu ya siku. Hakika, hivyo ndivyo watakavyoona itakapokwisha. Siku ya Kiyama, watahisi kwamba haikuwa zaidi ya saa moja ya siku. Kwa hiyo, inabaki kuwa "kitambo kidogo" bila kujali urefu wake; hata kama wataondoka katika maisha haya salama, bila kuadhibiwa duniani.

“Bear with them for a little while? (Verse 11) If he were to bear with them for the length of life on earth, this would still only represent 'a little while', because this life is in Gods measure only a day or a part of a day. Indeed, it will seem thus to them when it is over. On the Day of Judgement, they will feel that it was no more than an hour of a day. So, it remains 'a little while no matter how long this may be; even if they depart this life in safety, without being punished in this world.

"Je, tuna minyororo mizito na moto unaowaka, chakula kinachosonga koo na adhabu chungu?" (Aya 12-13) Yote haya ni malipo yanayostahili kwa wale wanaofurahia maisha ya starehe duniani lakini wanaoendelea kukataa ujumbe wa Mwenyezi Mungu. Hawathamini wanachopewa; wala hawamshukuru ipasavyo kwa starehe wanazozifurahia. Kwa hiyo, ewe Muhammad ﷺ, vumilia kwa subira wanayosema na wanayofanya, na uwaachie Mimi. Tuna kile wanachostahili: minyororo mizito, moto unaowaka, chakula kigumu sana kumeza na adhabu chungu katika siku itakayowajaza kila mtu hofu.

“ We have heavy fetters and a blazing fire, food that chokes and painful suffering? (Verses 12-13) All these are fitting requitals for those who enjoy a life of comfort in this world but who continue to deny the divine message. They do not appreciate what they are given; nor do they give due thanks for the comforts they enjoy. Therefore, you, Muhammad, bear with patience what they say and do, and leave them to Me. We have what they deserve: heavy fetters, a blazing fire, food that is so hard to swallow and a painful suffering on a day that fills everyone with fear.

Picha ya siku hiyo na hofu inayoenea kutoka kwake kisha inachorwa: "Siku ambapo ardhi na milima vitatetemeka, na milima itabomoka na kuwa marundo ya mchanga unaosambaa." (Aya ya 14) Hisia ya hofu inavuka watu wote na kuenea juu ya dunia nzima: hivyo inatetemeka na kuanguka, huku milima mikubwa ikibomoka na kuwa marundo ya mchanga.

An image of that day and the fear it spreads is then drawn: “On the day when the earth and the mountains will shake, and the mountains will crumble into heaps of shifting sand.” (Verse 14) The feeling of fear transcends all people to spread over the whole earth: it thus shudders and crashes, with the great mountains crumbling into heaps of sand.

Basi, binadamu watakabiliana vipi nayo?

How, then, will humans react?

Baada ya taswira hii ya kutisha, sura inawageukia wale makafiri wanaofurahia maisha ya anasa na kuwakumbusha dhalimu mkubwa, Firauni, na jinsi Mwenyezi Mungu alivyomwangamiza. {Hakika Tumekutumieni Mtume awe shahidi juu yenu, kama Tulivyomtuma Mtume kwa Firauni. Lakini Firauni alimuasi Mtume huyo, basi Tukamchukulia adhabu kali.} (aya 15-16) Mwisho mbaya aliopata Firauni umeelezwa kwa maneno machache, na hilo linawatia woga zaidi mioyoni mwao, na hili linakuja baada ya picha inayoonyesha ardhi ikitetemeka na milima ikisawazishwa.

Having given this scary image, the surah addresses those unbelievers who enjoy a life of luxury reminding them of a great tyrant, Pharaoh, and how God swept him away: “ We have sent you a Messenger to be your witness, just as We sent a messenger to Pharaoh. Pharaoh disobeyed the messenger, and so We inflicted on him a severe punishment.” verses 15-16) The terrible end suffered by Pharaoh is given in such a brief word that it strikes even more fear into their hearts, and this after the scene depicting the earth shaking and the mountains flattened.

Hizi ni picha mbili za adhabu, moja ya maisha haya na nyingine ya Akhera. Je, wale makafiri wanadhani wataokolewa vipi na adhabu kama hiyo? "Basi mtajikinga vipi nyinyi, mkiendelea kukufuru, na siku ambayo itawafanya watoto kuwa na nywele nyeupe? Hiyo ndiyo siku ambayo mbingu zitapasuka." (Aya 17-18) Hii ni picha ya tukio la kutisha ambalo mbingu zinapasuka, baada ya ardhi na milima kubomoka na kuwa mchanga. Inawafanya watoto wawe na nywele nyeupe. Picha za tukio hili la kutisha zimechorwa kutoka katika mandhari tulivu pamoja na ubinadamu hai. Sura inaonyesha picha hizi mbele ya wasikilizaji kana kwamba zinatokea sasa. Kisha inalithibitisha hilo kwa msisitizo mkubwa:

These are two images of punishment, one in this life and one in the hereafter. How do those unbelievers think they will be saved from such punishment? “How will you, if you continue to disbelieve, guard yourselves against a day that will turn childrens hair grey? That is the day when the skies shall be rent asunder.” (Verses 17-18) This is an image of a fearful event that leaves the sky rent asunder, after the earth and the mountains have crumbled into sand. It turns childrens hair grey. The images of this terrifying event are drawn from a silent landscape as well as a living humanity. The surah portrays these images before the addressees as if they are taking place now. It then confirms this most emphatically:

"Ahadi ya Mungu hakika itatimia." (Aya ya 18) Inatokea, bila shaka. Lolote Mungu analotaka hakika litafanyika.

“God’s promise will certainly be fulfilled.” (Verse 18) It is happening, no doubt. Whatever God wills is certain to be done.

Sura hiyo sasa inazigusa nyoyo zao kwa upole, ili wakumbuke na wachague njia ya usalama: “Hii ni ukumbusho tu. Basi atakayetaka, na achukue njia kwa Mola wake.” (Aya ya 19) Njia ya kwenda kwa Mungu ni salama zaidi na rahisi zaidi kuipitia. Inawaepusha watu na matokeo mabaya kama hayo.

Now the surah gives their hearts a gentle touch so that they may remember and choose the road to safety: “ This is but a reminder. Let him who will, take the way to his Lord.” (Verse 19) The way to God is safer and easier to traverse. It spares people such a terrible outcome.

Aya zinazobeba maonyo haya huwapiga sana makafiri. Huwatikisa kwa nguvu na kuwaacha katika hofu kubwa. Wakati huo huo, huwapa faraja na kuwatia nguvu Mtume ﷺ na kundi lake dogo la wafuasi. Wao huhisi kwamba Mungu yuko pamoja nao, akiwaadhibu maadui zao.

The verses carrying these warnings strike the unbelievers hard. They shake them violently, leaving them in great fear. At the same time, they provide strengthening reassurance to the Prophet and his small group of followers. They feel that God is with them, punishing their enemies.

Ni jambo la muda mfupi tu, kisha wakati uliowekwa utafika. Jambo hilo litakapofika mwisho, Mwenyezi Mungu atawachukua maadui Wake, ambao ndio maadui wao, na kuwaweka kwenye hatima wanayostahili. Mwenyezi Mungu hawaachi waumini mikononi mwa maadui Wake, ingawa anaweza kuwapa maadui Wake muda kwa kitambo.

It is only but a short while and the appointed time will arrive. The matter will then be settled. God will take His enemies, who are their enemies, and put them to the fate they deserve. God does not abandon the believers to His enemies, even though He may give His enemies respite for a while.

Kisha inakuja sehemu ya pili ya sura, inayojumuisha aya moja ndefu, ambayo ilifunuliwa mwaka mmoja baada ya sehemu ya kwanza, kwa mujibu wa riwaya sahihi zaidi:

Then comes the second part of the surah, consisting of a single, long verse that was revealed one year after the first part, according to the more authentic reports:

Bwana wako anajua kwamba wewe unasimama kuswali karibu theluthi mbili ya usiku, au nusu yake, au theluthi yake, na baadhi ya wafuasi wako pia. Ni Mungu anayepima urefu wa usiku na mchana. Yeye anajua kwamba hamtaweza kuhesabu kipimo chake, kwa hiyo amekugeukia kwa rehema yake. Basi someni Qur'ani kadiri iwezekanavyo kwenu.

Your Lord knows that you stand in prayer nearly two-thirds of the night, or one-half or a third of it, as do some of your followers. It is God who determines the measure of night and day He is aware that you will not be able to keep a measure of it, and therefore He turns towards you in His grace. Recite of the Quran as much as may be easy for you.

Anajua kwamba baadhi yenu watakuwa wagonjwa, wengine watazunguka katika ardhi wakitafuta fadhila za Mungu, na wengine watakuwa wakipigania dini ya Mungu.

He knows that some of you will be sick, others will go about in the land seeking God's bounty, and others will be fighting for God's cause.

Basi, soma kile ambacho unaweza kwa urahisi. Simamisha Swala mara kwa mara, toa Zaka ya lazima, na mkopeshe Mwenyezi Mungu mkopo mzuri. Wema wowote utakaojitangulizia kwa nafsi yako, utaupata kwa Mwenyezi Mungu ukiwa bora zaidi na wenye malipo makubwa zaidi. Omba msamaha kwa Mwenyezi Mungu, kwani Mwenyezi Mungu ni Mwingi wa Kusamehe, Mwenye Kurehemu. (Aya ya 20)

Therefore, recite whatever you may do with ease. Attend regularly to prayer, pay your obligatory charity [i.e. zakat], and give God a goodly loan. Whatever good you may offer on your own behalf, you shall find it with God to be better and richer in reward. Seek God's forgiveness, for God is Much-Forgiving, Ever Merciful. (Verse 20)

Hii ni mguso wa huruma, unaotoa faraja baada ya uchovu mwingi.

This is a compassionate touch, providing relief after much fatigue.

Ni ruhusa aliyoitoa Mungu kwa Nabii na kwa waumini, pale walipojithibitisha kuwa wamejitolea kikamilifu kwa ujumbe wake wa kimungu. Walikuwa wamechoka baada ya kusimama kwa saa nyingi usiku wakiswali, ambapo sura ndefu sana za Qur'ani zilisomwa. Mungu kamwe hakutaka kumtesa Nabii wake ﷺ kwa Qur'ani, akimweka katika mashaka makubwa kama hayo. Badala yake, alikuwa akimwandaa tu kwa kazi ngumu ambayo angelazimika kuitekeleza maisha yake yote. Waumini waliomfuata nao pia wangelazimika kushiriki katika mzigo huu mzito.

It is a relaxation by God granted to the Prophet and the believers, when they have proved themselves to be dedicated totally to His divine message. They were exhausted after having stood up for long hours at night offering prayers in which very long passages of the Qur’an were recited. God never wanted to afflict His Prophet with the Qur’an, putting him to such hardship. Rather, He was only preparing him for the hard task that he was to undertake for the rest of his life. The believers who followed him would also have to share in this heavy burden.

Verse ya 20 inaanza kwa faraja ya kirafiki: "Hakika Mola wako Mlezi anajua kwamba wewe unasimama katika ibada ya usiku karibu theluthi mbili ya usiku, au nusu yake, au theluthi yake, na pia baadhi ya wafuasi wako." (Aya 20) Amekuona ukifanya hivyo, na yale uliyomtolea wewe pamoja na Maswahaba wako katika ibada ya usiku yamekubaliwa na kuandikwa katika kumbukumbu za Mwenyezi Mungu. Anajua kwamba mmeyaacha malazi yenu, ingawa ni ya joto usiku wa baridi, mkipendelea kusikiliza maagizo Yake. Yeye ni Mwenye huruma kwako na kwa wale walio pamoja nawe. "Na Mwenyezi Mungu ndiye anayepima kipimo cha usiku na mchana" (Aya 20) Huufanya mmoja kuwa mrefu na mwingine kuwa mfupi.

The verse starts with friendly reassurance: “ Your Lord knows that you stand in prayer nearly two-thirds of the night, or one-half or a third of it, as do some of your followers." (Verse 20) He has seen you doing it, and what you and your Companions offered of night worship has been accepted and entered in Gods records. He knows that you have abandoned your beds, warm as they are on a cold night, preferring to listen to His directives. He is Compassionate towards you and those who are with you. “A is God who determines the measure of night and day” (Verse 20) He causes the one to be longer and the other to be shorter.

Kwa hiyo, usiku unaweza kuwa mrefu au mfupi, lakini ninyi mnaendelea kutekeleza wajibu wenu, mkisimama kwa ibada karibu theluthi mbili ya usiku, au nusu yake, au hata theluthi moja. Yeye anajua udhaifu wenu. Hataki kuwatesa wala kuwaweka katika taabu isiyovumilika; anachotaka ni nyinyi mpate mafunzo yanayohitajika. Sasa kwa kuwa mmefunzwa, mnaweza kupumzika na kuchukua mambo kwa urahisi zaidi: "Someni kiasi cha Qur'ani kadiri iwezekanavyo kwenu" wakati wa ibada zenu za usiku, bila kujiweka katika ugumu mkubwa. Mungu anajua kwamba mambo yatakupateni na kuyamaliza nguvu zenu, na hivyo kusimama usiku kucha kwa ibada kutakuwa ni vigumu mno: "Anajua kwamba baadhi yenu watakuwa wagonjwa," na hawa hawawezi kutekeleza ibada ya usiku. "Wengine watatembea katika ardhi wakitafuta fadhila za Mungu" (Aya ya 20). Hawa wanahitaji kushughulikia kazi zao na kujipatia riziki. Jambo hili ni muhimu. Mungu hataki watu waache mahitaji ya maisha yao na kuishi maisha ya mtawa aliyejitolea kabisa kwa ibada. "Na wengine watapigana vita kwa ajili ya Mungu" (Aya ya 20). Mungu atawaruhusu kusimama na kupigana dhidi ya wale wanaowafanyia uchokozi. Atawaruhusu kupigana ili Uislamu uwe na mahali pake salama na huru. Basi mnaweza kupumzika na kutekeleza wajibu wenu kwa namna ya starehe: "Basi someni kadiri mwezavyo kwa urahisi" (Aya ya 20). Pasiwepo uchovu wala taabu. Hata hivyo, ni lazima mtekeleze ibada zote za lazima: "Simamisheni Sala, mtoe Zaka ya lazima" (Aya ya 20). Mkishafanya hayo mnaweza kutaka kuongeza sadaka ya hiari, ambayo itaongeza thawabu zenu: "Na mtoeni kwa Mungu mkopo mzuri. Kheri yoyote mtakayojitangulizia nafsi zenu, mtaiona kwa Mungu kuwa bora na kubwa zaidi kwa malipo" (Aya ya 20). Mrejeeni Mungu, mkiomba msamaha kwa upungufu wenu. Mwanadamu bado hufikia pungufu ya kile kinachohitajika, bila kujali jinsi anavyojitahidi. "Mtafuteni msamaha wa Mungu, kwani Mungu ni Mwingi wa Msamaha, Mwenye Rehema" (Aya ya 20).

Thus, the night may get longer or shorter, but you are all carrying on with the duty required of you, staying up close to two-thirds of the night, or half of it, or even a third. He is aware of your weakness. He does not want to afflict you or put you to unbearable hardship; all He wants is that you should have the necessary training. Now that you have been trained, you can relax and take things easier: “ Recite of the Quran as much as may be easy for you” during your night worship, without putting yourselves to much difficulty. God knows that things will happen to you and drain your energy, making standing long into the night worshipping too hard: “He knows that some of you will be sick” and these cannot offer night worship. “Others will go about in the land seeking God's bounty” (Verse 20) These need to attend to their work and earn their living. This is essential. God does not want people to abandon their life’s needs and lead the life of a monk who is totally devoted to worship. “And others will be fighting for God's cause” (Verse 20) God will permit you to stand up and fight against those who wage aggression against you. He will permit you to fight so that Islam will have its safe and sovereign place. You may, then, relax and approach your duty in a comfortable way: “ Therefore, recite whatever you may do with ease” (Verse 20) Let there be no exhaustion or hardship. However, you must attend to all obligatory worship: “Attend regularly to prayer, pay your obligatory charity [i.e. zakat].” (Verse 20) When you have done this you may wish to add voluntary charity, which will increase your reward: “And give God a goodly loan. Whatever good you may offer on your own behalf, you shall find it with God to be better and richer in reward” (Verse 20) Turn to God, appealing for forgiveness of your shortcomings. Man remains short of what is needed, no matter how diligent he tries to be. “Seek God's forgiveness, for God is Much-Forgiving, Ever Merciful” (Verse 20)

Hii ni huruma yenye kutuliza, inayotoa faraja na utulivu baada ya mwaka mzima wa ibada ya usiku. Mwenyezi Mungu aliondoa wajibu huu kwa Waislamu, katika Kivuli cha Qur'an, akifanya ibada ya usiku kuwa ya hiari badala ya kuwa wajibu wa lazima. Hata hivyo, Mtume ﷺ aliendelea katika mwenendo uleule, akifanya ibada ya usiku kwa si chini ya theluthi moja ya usiku. Alimwomba Mola wake katikati ya usiku, na kupokea kutoka Kwake alichohitaji kwa ajili ya jihadi yake maishani. Ingawa macho yake yanaweza kulala, moyo wake haukulala. Moyo wake ulikuwa daima umejishughulisha na kumkumbuka Mungu. Haukuwa na hamu ya chochote kingine katika maisha haya.

This is a compassionate touch, providing relaxation and reassurance after a whole year of night worship. God relaxed this duty for Muslims, In the Shade of the Qur’an making night worship voluntary, rather than an obligatory duty. The Prophet, however, continued on the same lines, offering night worship for no less than one-third of the night. He would appeal to his Lord in the depths of the night, and receive from Him what he needed for his struggle in life. Although his eyes might sleep, his heart would not. His heart was always busy with God’s remembrance. It had no desire for anything else in this life.

Al-Muzzammil (Aliyejifunika) 1-20

Aliyefunikwa

Mzigo Mzito wa Kubeba

Milima Iliyosawazishwa

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