Al-Nahl (Haki Kamili) 90-111

Al-Nahl (Haki Kamili) 90-111 - Katika Kivuli cha Qur'ani | Quran Course

Sentensi iliyotangulia ilimalizika kwa aya iliyojumuisha kauli ifuatayo:

The previous passage ended with a verse that included the following statement:

"Tumekuteremshia kutoka juu kitabu hiki ili kufafanua kila kitu, na kuongoza na kuwa rehema, na kuwapa habari njema wale wanaojisalimisha kwa Mungu." (Aya ya 89) Kifungu hiki kipya kinaanza kwa ufafanuzi unaotoa mwanga juu ya yale ambayo Qur’ani inayo ya mwongozoulio wazi, rehema, na habari njema inayoleta. Kifungu hiki pia kinajumuisha amri za kudumisha haki na kutenda kwa wema, hasa kwa jamaa, na kuepuka uchafu, uovu na uvunjaji wa mipaka, na kuwa waaminifu kwa ahadi na makubaliano ya mtu. Kinakataza kurudi nyuma kwenye viapo mara vinapokwisha kutolewa. Haya yote ni mambo ya msingi ambayo ni lazima tuyashikilie, kama Qur’ani inavyotusisitizia.

“We have bestowed from on high upon you the book to make everything clear, and to provide guidance and grace, and to give good news to those who submit themselves to God.” (Verse 89) This new passage begins with a clarification giving some glimpses of what the Qur’ān contains of clear guidance, grace and the good news it brings. The passage also includes orders to maintain justice and to act with kindness, particularly to relatives, and to steer away from indecency, evil and transgression, and to remain true to one’s pledges and promises. It forbids going back on oaths once they have been made. All these are essential practices that we must maintain, as the Qur’ān impresses upon us.

Kifungu hicho pia kinasema kwamba wale wanaovunja ahadi au kuapa viapo vizito kwa lengo la kuwadanganya wengine watapata mateso makubwa. Pia kinatoa habari njema kwa wale wanaostahimili katika kukabiliana na dhiki. Hawa hakika watalipwa kulingana na matendo yao bora.

The passage also states that those who violate pledges or swear solemn oaths to deceive others will endure tremendous suffering. It also brings good news for those who persevere in the face of adversity. These will certainly be rewarded in accordance with their best actions.

Inaeleza baadhi ya adabu njema ambazo lazima zidumishwe wakati wa kusoma Qur’ani, kama vile kutafuta kinga kwa Mwenyezi Mungu dhidi ya Shetani, ili asikaribie mahali ambapo Qur’ani inasomwa. Inataja baadhi ya uzushi ambao washirikina walikuwa wakiurudia kuhusu Qur’ani. Baadhi yao walimshutumu waziwazi Mtume ﷺ kwamba alikuwa ameibuni, huku wengine wakidai kwamba mgeni fulani ndiye aliyemfundisha Mtume ﷺ. Sehemu hii inamalizia kwa kueleza adhabu ya wale wanaokufuru baada ya kuukubali Uislamu, na hali ya wale wanaolazimishwa kutamka kukataa imani hali nyoyo zao zimejaa yakini ya ukweli wake. Inatuelezea malipo ya wale wanaodhulumiwa kwa sababu ya imani yao, wanaojitahidi na kupigana kwa bidii, wakibaki wenye subira daima wakati wa dhiki. Yote haya ni ufafanuzi, mwongozo, rehema na habari njema, kama aya ya mwisho ya sehemu iliyotangulia inavyotaja.

It outlines some of the good manners which must be maintained when reading the Qur’ān, such as seeking refuge with God against Satan, so that he does not come near the place where the Qur’ān is being read. It mentions some of the fabrications the pagans used to repeat about the Qur’ān. Some plainly accused the Prophet of inventing it, while others claimed that a foreigner taught it to the Prophet. The passage concludes by stating the punishment for those who disbelieve after having accepted the faith, and the position of those who are compelled to declare their rejection of the faith while their hearts are full of the certainty of its truth. It tells us about the reward of those who are subjected to oppression on account of their faith, and who strive and fight hard, always remaining patient in adversity. All this serves as clarification, guidance, mercy and good news, as the last verse of the previous passage mentions.

Mwenyezi Mungu anaamrisha uadilifu, wema [kwa watu wote], na ukarimu kwa jamaa wa karibu; na anakataza kila kitu kiovu, kila mwenendo unaolaumiwa na uonevu. Anakuonya ili mpate kuzingatia. (Aya ya 90)

God enjoins justice, kindness [to all], and generosity to one’s kindred; and He forbids all that is shameful, all reprehensible conduct and aggression. He admonishes you so that you may take heed. (Verse 90)

Kitabu hiki, Qur'ani, kimeteremshwa ili kuunda taifa, na kudhibiti jamii; kuanzisha ulimwengu tofauti na kuanzisha mpangilio mpya wa kijamii. Ni ujumbe wa dunia nzima kwa wanadamu wote, usioruhusu mapenzi maalum kwa kabila, taifa au rangi yoyote. Imani ndiyo kifungo pekee kinachounganisha jamii na taifa. Inaweka mbele kanuni zinazohakikisha umoja ndani ya jamii, usalama na faraja kwa watu binafsi, makundi, mataifa na nchi, pamoja na uaminifu kamili unaotawala miamala yote, ahadi na maagano.

This book, the Qur’ān, has been revealed in order to bring a nation into existence, and to regulate a community; to establish a different world and initiate a new social order. It represents a world message for the whole of mankind, which does not allow any special allegiance to tribe, nation or race. Faith is the only bond that unites a community and a nation. It puts forward the principles that ensure unity within the community, security and reassurance for individuals, groups, nations and states, as well as complete trust that governs all transactions, pledges and promises.

Inahitaji kwamba haki ianzishwe na idumishwe, kwa sababu haki huhakikisha msingi imara na wa kudumu kwa miamala na mikataba yote baina ya watu binafsi na jamii; msingi usioathiriwa na upendeleo, ubaguzi wala kupendelea; msingi usioathiriwa na uhusiano wa kifamilia, utajiri wala nguvu; msingi unaohakikisha matibabu sawa kwa wote na kuwaweka wote chini ya viwango na sheria zilezile.

It requires that justice should be established and maintained, because justice ensures a solid and constant basis for all transactions and deals between individuals and communities; a basis subject to no prejudice, preference or favouritism; a basis influenced by no family relationship, wealth or strength; a basis that ensures equal treatment for all and subjects all to the same standards and laws.

Pamoja na haki, Qur'ani inahimiza wema, ambao hupunguza ukali wa haki kamilifu. Unafungua mlango kwa yeyote anayetaka kuushinda moyo wa mpinzani wake kwa kuacha sehemu ya kile alichostahili kwa haki. Hii inamaanisha kwamba fursa hiyo ipo kwa wote ya kwenda zaidi ya haki kali, ambayo ni haki na wajibu pia, na kuonyesha wema ili majeraha yapone au kupata upendeleo.

Along with justice, the Qur’ān urges kindness, which relaxes the strictness of absolute justice. It lays the door open for anyone who wishes to win the heart of an opponent to forgo part of what is rightfully his. This means that the chance is available to all to go beyond strict justice, which is both a right and a duty, to show kindness in order to allow wounds to heal or to win favour.

Wema una maana pana zaidi. Kila tendo jema ni wema. Amri ya kuhimiza wema inajumuisha kila aina ya tendo na muamala. Hivyo inagusa kila nyanja ya maisha, ikiwemo uhusiano wa mtu na Mola wake, familia yake, jamii yake, na wanadamu wengine wote.

Kindness has an even broader sense. Every good action is a kindness. The command enjoining kindness includes every type of action and transaction. It thus covers every aspect of life, including a person’s relationship with his Lord, family, community and with the rest of mankind.

Labda tunapaswa kuongeza hapa kwamba baadhi ya wafasiri wa Qur'ani wanasema kuwa 'uadilifu' ndio sehemu ya lazima, wakati 'ihsani' ni ya hiari, ingawa inahimizwa sana, hasa kadiri inavyohusu mambo ya ibada. Wanasema kuwa aya hii ni sehemu ya ufunuo aliopokea Mtume ﷺ huko Makka, wakati hukumu za kisheria zilikuwa bado hazijabainishwa. Lakini namna aya hii ilivyoandikwa inatumia uadilifu na ihsani kwa maana yake pana zaidi. Zaidi ya hayo, kwa mtazamo wa kimaadili tu, zote mbili ni kanuni zinazotumika kwa ujumla, si vifungu vya kisheria pekee.

Perhaps we should add here that some commentators on the Qur’ān say that ‘justice’ is the obligatory part, while ‘kindness’ is voluntary, but highly encouraged, particularly in so far as matters of worship are concerned. They say that this verse is part of the revelations received by the Prophet in Makkah, when the legal provisions had not as yet been outlined. But the way the verse is phrased uses both justice and kindness in their broadest sense. Moreover, from a purely ethical point of view, both are generally applicable principles, not mere legal provisions.

Moja ya vipengele vya wema ni "ukarimu kwa jamaa wa karibu", lakini umetajwa kwa namna ya pekee hapa ili kusisitiza umuhimu wake. Kwa mtazamo wa Kiislamu, hili halitegemei upendeleo mdogo wa kifamilia, bali kanuni ya Kiislamu ya mshikamano wa pamoja unaosonga kutoka duara dogo la karibu hadi mazingira mapana ya kijamii. Kanuni hii ni kiini cha utekelezaji wa mfumo wa kijamii wa Kiislamu.

One aspect of kindness is ‘generosity to one’s kindred’, but it is specially highlighted here in order to emphasize its importance. From the Islamic point of view, this is not based on narrow family loyalty, but on the Islamic principle of common solidarity which moves from the smaller, local circle to the larger, social context. The principle is central to the implementation of the Islamic social system.

Aya inaendelea kwa kutaja makatazo matatu yanayolingana na amri tatu zilizotangulia mwanzoni mwake, ikisema kwamba Mwenyezi Mungu "anakataza kila lililo chafu, kila lenye kuchukiza na uonevu." (Aya ya 90) Chini ya neno "lililo chafu" yanajumuishwa kila kitu kinachovuka mipaka ya adabu na heshima, lakini neno hilo mara nyingi hutumika kuashiria ushambuliaji usio wa heshima na uchafu wa kimwili. Hivyo linajumuisha uonevu na uvukaji wa mipaka. Kwa sababu hiyo, limekuja kuwa sawa na maana ya uchafu na aibu.

The verse proceeds to outline three prohibitions in contrast to the three orders with which it begins, stating that God “forbids all that is shameful, all reprehensible conduct and aggression.” (Verse 90) Under shameful conduct everything that goes beyond the limits of propriety is included, but the term is often used to denote dishonourable assault and indecency. Thus it combines both aggression and transgression. Hence it has become synonymous with shamefulness.

"Tabia mbaya" inamaanisha kitendo chochote ambacho asili safi, isiyopotoshwa ya mwanadamu inakichukia. Uislamu pia unakikataa kitendo kama hicho kwa sababu ni dini ya asili safi ya mwanadamu. Hata hivyo, asili ya mwanadamu inaweza kupotoshwa, lakini sheria ya Kiislamu inabaki thabiti, ikionyesha jinsi asili ya mwanadamu ilivyo kabla ya upotoshaji kuingia.

‘Reprehensible conduct’ refers to any action of which pure, undistorted human nature disapproves. Islam also disapproves of any such conduct because it is the religion of pure human nature. Human nature can however become distorted, but Islamic law remains constant, pointing to what human nature is like before distortion creeps in.

Uchokozi katika muktadha huu unamaanisha dhuluma pamoja na kila ziada inayovuka kile kilicho sahihi na cha haki. Hakuna jamii inayoweza kuendelea kuishi pale inapojengwa juu ya kuenea kwa tabia za aibu, zinazolaaniwa, na uchokozi. Hakuna jamii inayoweza kutumaini kustawi isipoyang'oa tabia za aibu, vitendo vinavyolaaniwa, na uchokozi.

Aggression’ in this context denotes injustice as well as any excess that goes beyond what is right and fair. No community can survive when it is based on the spread of shameful, reprehensible conduct and aggression. No community can hope to flourish if it does not stamp out shameful conduct, reprehensible actions and aggression.

Kwa hiyo, asili ya mwanadamu ni lazima itaasi dhidi ya haya pale yanaporuhusiwa kuenea katika jamii.

Hence human nature is bound to rebel against these whenever they are allowed to spread in society.

Asili ya mwanadamu haiwezi kuruhusu nguvu hizi zenye uharibifu kuendelea kutawala bila kuzua uasi. Hili ni jambo lisiloepukika, ingawa nguvu hizo zinaweza kuwa kubwa sana, zikifanya kazi chini ya ulinzi wa watawala dhalimu. Kwa hakika, historia ya binadamu imejaa maasi ya namna hii yanayolenga kuitakasa jamii ya binadamu na vimelea hivyo, kama vile mwili wa binadamu unavyojihami kutoa kiumbe chochote cha kigeni kinachouingia. Ukweli kwamba asili ya mwanadamu inayapinga ndio uthibitisho kwamba yako mbali na maisha sahihi ya kibinadamu. Ingawa Mungu anaamuru haki na wema, anakataza tabia chafu na inayostahili lawama pamoja na uchokozi. Hili linapatana kikamilifu na yale ambayo asili safi ya binadamu inayatamani. Linaimarisha asili ya binadamu na kuunga mkono upinzani wake dhidi ya nguvu hizo za kigeni. Kwa hiyo, neno la mwisho katika aya linatuambia kwamba Mungu "anakuonya ili mpate kukumbuka." (Aya ya 90) Onyo hilo linatumika kuamsha dhamiri ya binadamu na kuunga mkono asili ya binadamu isiyopotoshwa.

Human nature will not allow such destructive forces to remain in full play without staging a rebellion. This is inevitable even though such forces may be exceedingly powerful, functioning under the protection of tyrant rulers. In fact the history of humanity is full of such rebellions aiming to purge humanity of such parasites, in the same way that the human body mobilizes its defences to expel any alien organism. The very fact that human nature rebels against them proves that they are alien to proper human life. While God enjoins justice and kindness, He forbids shameful, reprehensible conduct and aggression. This is in perfect accord with what pure human nature desires. It strengthens human nature and supports its resistance to such alien forces. Hence the final comment in the verse tells us that God “admonishes you so that you may take heed.” (Verse 90) The admonition serves to awaken human conscience and support an undistorted human nature.

Timizeni ahadi yenu kwa Mwenyezi Mungu mnapofanya ahadi. Msivunje viapo vyenu baada ya kuvithibitisha, na mmemfanya Mwenyezi Mungu kuwa dhamana yenu. Hakika Mwenyezi Mungu anajua yote mnayoyafanya. (Aya ya 91)

Fulfil your covenant with God whenever you make a pledge. Do not break your oaths after you have confirmed them, and have made God your surety. God certainly knows all that you do. (Verse 91)

Kutimiza agano la Mungu kunajumuisha ahadi ambayo Waislamu huitoa kwa Mtume ﷺ wanapokubali imani ya Kiislamu, pamoja na kila ahadi au kiapo kinachohusu jambo linaloruhusiwa au linalohimizwa. Kutimiza ahadi na viapo huhakikisha kwamba uaminifu unadumishwa katika miamala ya kibinadamu.

Fulfilment of God’s covenant includes the pledge Muslims give to the Prophet (peace be upon him) when they accept the Islamic faith, as well as every pledge or promise that involves something permissible or encouraged. The fulfilment of promises and pledges ensures that trust is maintained in human transactions.

Bila uaminifu kama huo, jamii ya binadamu, na ubinadamu kwa ujumla, haviwezi kuwa na msingi imara. Aya hii inahakikisha kwamba wale wanaotoa ahadi au agano wanaona aibu kuvunja viapo vyao baada ya kuvithibitisha, wakimfanya Mungu kuwa dhamana ya utekelezaji wake, na kumwita Yeye kuwa shahidi wao. Hili linafuatiwa na onyo lililofichika: "Hakika Mungu anajua yote mnayoyafanya." (Aya ya 91)

Without such trust human society, and humanity generally, cannot have a solid foundation. The verse makes sure that those who make a pledge or a covenant are ashamed to break their oaths after having confirmed them, making God the surety for their fulfilment, and appealing to Him as their witness. This is followed by an implicit warning: “God certainly knows all that you do.” (Verse 91)

Uislamu unachukua msimamo mkali sana kuhusu suala la kutimiza ahadi, na hauruhusu kuvunjwa wala kukiukwa kwake chini ya hali yoyote. Hili ni muhimu kwa kuwa ndilo msingi wa imani katika jamii yoyote. Bila kutimizwa kikamilifu kwa ahadi, muundo mzima wa jamii unaporomoka. Sūrah inaposhughulikia jambo hili haishii tu kutoa amri ya kutimiza ahadi zote na maagano yote na kukataza kuyavunja. Inaenda mbali zaidi ya hapo, ikionyesha kuvunjwa kwa ahadi kwa taswira mbaya sana. Pia inapuuza kila udhuru ambao watu huutoa kuhalalisha kurudi nyuma kwao katika ahadi: “Msiwe kama yule mwanamke aliyeyafumua masuzi yake baada ya kuyasokota kwa nguvu, mkitumia viapo vyenu kama njia ya kudanganyana, kwa sababu tu kundi fulani ni lenye nguvu zaidi kuliko jingine. Kwa hili Mwenyezi Mungu anakupimeni. Siku ya Kiyama atakuwekeeni wazi yale yote mnayohitilafiana juu yake.” (Aya ya 92)

Islam takes a very strict view on the question of fulfilling covenants, allowing no breach or violation under any circumstances. This is important because it constitutes the basis of trust in any community. Without strict fulfilment of covenants, the whole structure of the community collapses. The treatment of this point in the sūrah does not stop at merely stating an order to fulfil all covenants and pledges and a prohibition of their violation. It goes further than that, showing the violation of covenants in a very bad light. It also dismisses every excuse people make to justify their going back on covenants: “Be not like her who untwists the yarn which she has firmly spun, using your oaths as a means to deceive one another, simply because a particular group may be more powerful than another. By this, God puts you to the test. On the Day of Resurrection He will make clear to you all that on which you now differ.” (Verse 92)

Mtu anayevunja ahadi zake anafananishwa na mwanamke mpumbavu, asiye na nia thabiti, anayesokota uzi wake kisha kuuvunja na kuuacha kama nyuzi zilizolegea.

A person who goes back on his pledges is shown like a stupid, imbecile woman who has no resolve. She spins her yarn and then breaks it leaving it in loose thread.

Kila undani mdogo uliotolewa katika mfano unadokeza aibu na fedheha. Picha nzima imekusudiwa kutoa taswira ya kuchukiza kabisa. Hakuna mtu mwenye heshima atakayejidhalilisha ili aonekane mjinga kama yule mwanamke anayetumia maisha yake kufanya kile ambacho hakina manufaa wala thamani yoyote.

Every little detail given in the example suggests shame and ignominy. The whole picture is meant to give a completely repulsive impression. No honourable person would compromise himself to look so idiotic as the woman who spends her life doing what is of no use and no value whatsoever.

Baadhi ya watu walijaribu kujihalalishia kuvunja maagano waliyokuwa wameyafanya na Mtume Muhammad ﷺ kwa kusema kwamba yeye na masahaba zake walikuwa kundi dogo lisilo na nguvu, wakati Quraysh walikuwa na wingi wa watu na hadhi. Sura inabainisha wazi kwamba hili si udhuru wa kufanya viapo vyao kuwa njia ya udanganyifu, na kuonyesha utayari wao wa kuvunja viapo hivyo kila walipoona inawafaa: “mkitumia viapo vyenu kama njia ya kudanganyana, kwa sababu tu jamii fulani ni yenye nguvu zaidi kuliko nyingine.” Hii ni amri wazi ya kutofikiria kuvunja ahadi ili kujipatia upendeleo wa jamii inayoonekana kuwa na nguvu zaidi.

Some people tried to justify going back on the covenants they had made with the Prophet Muĥammad (peace be upon him) by saying that he and his companions were but a weak group, while the Quraysh enjoyed strength of numbers and position. The sūrah makes it clear that this is no justification for making their oaths a means of deception, showing themselves ready to go back on them whenever it suited them: “using your oaths as a means to deceive one another, simply because a particular community may be more powerful than another.” This is a clear order not to contemplate breaking pledges in order to gain favour with a community that may appear to be more powerful.

Taarifa ya Qur'ani inajumuisha visa ambavyo kuvunjwa kwa agano kunahalalishwa kwa msingi wa kile tunachokiita leo "maslahi ya taifa". Nchi fulani inaweza kufuta mkataba ilioutia saini na nchi nyingine, au na kundi la nchi, kwa sababu tu upande wa pili kuna taifa au kundi la mataifa lenye nguvu zaidi. "Maslahi ya taifa" hutumiwa kuhalalisha ukiukaji wa namna hii wa maagano na mikataba yenye nguvu ya kisheria. Uislamu hauidhinishi uhalalishaji wa namna hii. Unasimama kidete kwamba maagano lazima yaheshimiwe, na kwamba viapo visifanywe kwa udanganyifu kamwe. Wakati huo huo, Uislamu hauidhinishi ahadi, mkataba au agano lolote lisilojengwa juu ya uadilifu na uchaji wa Mungu. Uislamu ni wazi sana katika jambo hili. Hakuna ahadi wala ushirikiano katika dhuluma, uvunjaji wa mipaka, kutotii amri za Mungu, kunyakua haki za watu wengine au kuwanyonya jamii na nchi nyingine unaoruhusiwa katika Uislamu. Hiyo ndiyo misingi ambayo umma wa Kiislamu na dola ya Kiislamu vilijengwa juu yake. Hivyo basi, usalama, uaminifu pamoja na mahusiano mema na yenye afya katika ngazi ya mtu mmoja mmoja na ya kimataifa vilifurahiwa na dunia nzima wakati Uislamu ulipochukua uongozi.

The Qur’ānic statement includes cases when a breach of a covenant is justified on the basis of what we call today, ‘national interests’. A certain country may abrogate a treaty it has signed with another, or with a group of countries, only because a stronger nation or group of nations happen to be on the other side. ‘National interest’ is used to justify such violation of binding covenants and treaties. Islam does not approve of such justification. It makes its firm stand that covenants must be honoured; and oaths must never be made in deception. At the same time Islam does not approve of any pledge, treaty or covenant that is not based on righteousness and God-consciousness. Islam is very clear on this. No pledge or cooperation in injustice, transgression, disobedience to God, usurpation of other people’s rights or exploitation of other communities and countries is admissible in Islam. Such is the foundation on which the Muslim community and the Islamic state were built. Hence, security, trust as also sound and healthy relationships on individual and international levels were enjoyed by the whole world at the time when Islam assumed the leadership.

Taarifa hii ya Kur'ani inaonya dhidi ya kutafuta udhuru kama huo. Inaonya kwamba hali kama ile iliyoelezwa katika aya inapotokea, na jumuiya moja inaonekana kuwa na nguvu zaidi kuliko nyingine, hilo huwa mtihani kwa Waislamu. Mungu anataka kupima dhamira yao ya kutimiza ahadi zao, ili wadhihirishe kwamba hawako tayari kuvunja agano pale walipomfanya Mungu kuwa shahidi wake. "Kwa hili, Mungu anakupimeni." (Aya ya 92) Kuhusu tofauti zinazoweza kuwepo kati ya mataifa na jumuiya, hizo Mungu ameziachia Yeye mwenyewe kuzitatua siku iliyowekwa: "Siku ya Kiyama atakueleza wazi yale mliyokuwa mkihitilafiana." (Aya ya 92) Taarifa hii inaifariji jumuiya ya Waislamu inapoazimia kutimiza ahadi zake na mikataba yake na jumuiya zisizoshiriki imani yake.

This Qur’ānic statement warns against seeking such an excuse. It warns that when a situation like the one described in the verse prevails, and one community appears to be far more powerful than another, it serves as a trial to Muslims. God wishes to test their resolve to honour their covenants so that they may prove their unwillingness to break a covenant when they have made God their witness to it. “By this, God puts you to the test.” (Verse 92) As for differences that may exist between nations and communities, these are left to God to resolve on the appointed day: “On the Day of Resurrection He will make clear to you all that on which you now differ.” (Verse 92) This statement serves to reassure the Muslim community as it resolves to honour its pledges to, and treaties with, communities that do not share its faith.

Lau Mwenyezi Mungu angetaka, bila shaka angewafanya ninyi wote umma mmoja. Lakini humpoteza amtakaye (kupotea), na humwongoza amtakaye (kuongoka). Bila shaka mtaulizwa kuhusu yale mliyokuwa mkiyafanya.

Had God so willed, He would have surely made you all one single community. But He lets go astray him that wills [to go astray] and guides aright him that wills [to be guided]. You shall certainly be called to account for all that you do. (Verse 93)

Ni mapenzi ya Mwenyezi Mungu kwamba watu waumbwe wakiwa na uwezo na mielekeo tofauti. Angeweza kuwaumba wote wakiwa na uwezo uleule, lakini ameamua kwamba kila mtu awe tofauti sana na mwingine. Ameweka kanuni na sheria zinazohakikisha kwamba watu wanaweza kufuata uongozi wake au kuchagua kupotea. Hayo yanatimiza mapenzi yake kuhusiana na wanadamu. Ndani ya sheria hizi, kila mtu anawajibika kwa matendo anayoyafanya. Kwa kuzingatia hili, inafuata kwamba tofauti za imani na itikadi haziwezi kutumiwa kama kisingizio cha kuvunja mikataba na ahadi. Tofauti hizi zina sababu zake ambazo ziko chini ya mapenzi ya Mwenyezi Mungu. Mikataba inapaswa kuheshimiwa bila kujali tofauti za imani.

It is God’s will that people should be created with different aptitudes and susceptibilities. He could have created them with the same aptitude, but He has so willed that each individual is so unlike any other. He has set into operation rules and laws which ensure that people can follow His guidance or choose to go astray. These fulfil His will in relation to mankind. Within these laws, everyone is responsible for the actions he or she takes. Bearing this in mind, it follows that differences of faith and beliefs cannot be used as an excuse to violate treaties and covenants. These differences have their reasons which are subject to God’s will. Covenants are to be honoured regardless of differences in faith.

Je, tunahitaji kutoa maoni kuhusu mwenendo safi na wa moja kwa moja kama huu, au uvumilivu huu wa kidini? Ukweli ni kwamba katika historia yote, usafi kama huo na uaminifu katika biashara vilipatikana tu chini ya Uislamu, wakati jumuiya ya Waislamu iliongozwa kikweli na Qur’ān.

Do we need to comment on such clean and straightforward dealings, or such religious tolerance? The fact is that throughout history, such cleanliness and honest dealing were only experienced under Islam, when the Muslim community was truly guided by the Qur’ān.

Sura hii inasisitiza zaidi umuhimu wa kutekeleza ahadi na kukataza kutumia viapo kwa lengo la kuwadanganya watu, kuwatuliza katika hali ya usalama wa uongo ili kupata faida ya muda mfupi. Inaonya kwamba matokeo pekee ya udanganyifu wa namna hiyo ni kudhoofisha msingi wa maisha ya kijamii na kuvunja mafungamano, ahadi na imani. Pia inaonya juu ya adhabu kali ya Mwenyezi Mungu katika Akhera.

The sūrah places even greater emphasis on the fulfilment of pledges and the prohibition of resorting to oaths in order to deceive others, lulling them into a false sense of security in order to make transitory gain. It warns that the only result of such deception is to weaken the basis of social life and undermine bonds, commitments and beliefs. It warns against God’s severe punishment in the hereafter.

Wakati huo huo, inatoa ahadi ya thawabu kubwa zaidi ambayo inafidia kwa kiasi kikubwa faida yoyote ndogo ambayo huenda wakalazimika kuiacha ili kutimiza ahadi zao. Inawakumbusha kwamba kile walicho nacho katika maisha haya ni cha muda mfupi, hakika kitakwisha, ilhali kile kilicho kwa Mwenyezi Mungu hakiishi kamwe, ni cha milele.

At the same time, it holds the promise of a much better reward which more than compensates for any trivial gain they may have had to sacrifice in honouring their pledges. It reminds them that what they have in this life is transitory, certain to come to an end, while that which God holds is inexhaustible, everlasting.

Msiyafanye viapo vyenu kuwa njia ya kudanganyana, la sivyo mguu wenu utateleza baada ya kuwa imara, na mtaonjeshwa adhabu mbaya kwa sababu ya kuwazuia wengine kuifuata njia ya Mwenyezi Mungu, nanyi mtapata adhabu kubwa mno. Msiuze ahadi yenu kwa Mwenyezi Mungu kwa bei ndogo. Hakika kilicho kwa Mwenyezi Mungu ni bora zaidi kwenu, ikiwa mnajua. Kila kilicho nacho ni chenye kwisha, na kilicho kwa Mwenyezi Mungu ni cha milele. Hakika tutawalipa wale wanaosubiri kwa subira malipo yao kwa kadiri ya mema bora kabisa waliyokuwa wakiyafanya. (Aya 94-96)

Do not use your oaths as a means to deceive one another, lest your foot should slip after it has been firm, and lest you should be made to suffer the evil [consequences] of your having debarred others from the path of God, with tremendous suffering awaiting you. Do not barter away your covenant with God for a trifling price. Surely, that which is with God is far better for you, if you but knew it. Whatever you have is certain to come to an end, but that which is with God is everlasting. We will certainly grant those who are patient in adversity their reward according to the best that they ever did. (Verses 94-96)

Wakati viapo vinapofanywa kwa lengo la kuwadanganya watu wengine, matokeo yake ni kudhoofika kwa imani ndani ya dhamiri ya mtu mwenyewe na kuwapa wengine picha iliyopotoka kuhusu imani hiyo. Mtu anayeapa ili kuwadanganya wengine hawezi kuwa na imani thabiti, wala hawezi kutembea kwa uthabiti katika njia yake. Wakati huo huo, anaionyesha vibaya imani anayoidai kwa wale wanaomwamini, ambao hujikuta wamedanganywa. Kwa namna hii, anatoa mfano mbaya sana kwa waumini, na kwa kweli anawageuza wengine mbali na imani ya Mungu.

When oaths are sworn only to deceive other people, the result is the weakening of faith in one’s own conscience and giving to others a distorted image of it. Someone who swears in order to deceive others cannot have firm belief, and cannot walk firmly along its path. At the same time, he presents a bad image of his professed faith to those who trust him only to find themselves deceived. In this way, he sets a very bad example of believers, in effect turning others away from God’s faith.

Kwa kweli jamii nzima zilikubali imani ya Uislamu zilipotambua jinsi Waislamu walivyokuwa waaminifu katika amana zao. Utekelezaji wa Waislamu wa ahadi zao bila kusita, viapo vyao vya kweli, na mwenendo wao safi na wa moja kwa moja vilizihamasisha jamii nyingine kujifunza zaidi kuhusu Uislamu na kuuamini. Hivyo basi, faida iliyopatikana ilikuwa kubwa zaidi kuliko hasara ya muda iliyoonekana kutokea kwa kutekeleza ahadi.

In fact whole communities accepted the faith of Islam when they realized how faithful to their trust the Muslims were. The unhesitating fulfilment by the Muslims of their promises, their true oaths and clean, straightforward dealings motivated other communities to learn more about Islam and believe in it. Thus the resulting gain was far greater than the temporary loss that appeared to be incurred by fulfilment of pledges.

Qur'ani na Sunna ya Mtume zimeacha athari kubwa sana kwa Waislamu kuhusiana na ahadi zao na mikataba yao. Hili limebaki kuwa sifa bainifu ya mwenendo wao katika mahusiano yao na wengine, kwa ngazi ya mtu binafsi na kwa ngazi ya kimataifa.

The Qur’ān and the Sunnah of the Prophet have left a very strong impression on Muslims in relation to their promises and treaties. This has remained the distinctive characteristic of their dealings with others both at individual and international levels.

Inasemekana kwamba mapatano ya kusitisha mapigano yalifanywa kati ya Mu`āwiyah, khalifa wa tano, na Mfalme wa Byzantium. Mapatano hayo yalipokaribia kumalizika, Mu`āwiyah alielekea Byzantium. Alikuwa karibu sana na mpaka wakati muda wa mapatano ulipoisha, na akaanza shughuli za kijeshi. `Umar ibn `Utbah, Sahaba wa Mtume ﷺ aliyekuwa katika jeshi lake, alimwambia: "Mu`āwiyah! Mungu atukuzwe. Heshimu ahadi zako na usizivunje kamwe. Nimemsikia Mjumbe wa Mungu ﷺ akisema: 'Yeyote aliye na mkataba na watu wengine asivunje ahadi yake hadi muda wake utakapokwisha.'" Mu`āwiyah aliamuru jeshi lake lirudi nyuma, na akarejea nyumbani. Mifano ya kihistoria ya Waislamu kuheshimu mikataba, ijapokuwa maslahi yao ya haraka yangetumikia vizuri zaidi kwa kuifuta, ni mingi.

It is reported that a truce was made between Mu`āwiyah, the fifth Caliph, and the Byzantine Emperor. When the truce was approaching its end, Mu`āwiyah marched towards Byzantium. He was very close to the border when the truce expired, and he began military activity. `Umar ibn `Utbah, a Companion of the Prophet in his army said to him: “Mu`āwiyah! God be glorified. Honour your pledges and never violate them. I have heard God’s Messenger [peace be upon him] saying: ‘Whoever has a treaty with other people must not break his commitment until the term has lapsed.’ Mu`āwiyah ordered his army to retreat and marched home.” Examples in history of Muslims honouring treaties, even though their immediate interests would have been better served by abrogating them, are numerous.

Qur'ani iliweza kuleta athari kubwa sana kwa Waislamu kupitia maonyo ya mara kwa mara dhidi ya kuvunja ahadi, ahadi za thawabu kwa anayezitimiza, na kwa kufanya ahadi kuwa agano baina ya mja na Mungu. Inaonyesha kwamba faida inayoweza kupatikana kutokana na kuvunja ahadi ni ndogo mno, ilhali Mungu huwalipa kwa ukarimu mkubwa wale wanaoshika neno lao: "Wala msiuze ahadi ya Mwenyezi Mungu kwa thamani ndogo. Hakika yaliyo kwa Mwenyezi Mungu ni bora kwenu, ikiwa mnajua." (Aya ya 95) Aya hiyo inatukumbusha kwamba kile ambacho binadamu anacho ni cha muda mfupi, hata kama ni mali yote ya mtu mmoja. Kwa upande mwingine, kilicho kwa Mungu kinadumu milele: "Kilicho kwenu kitaisha, na kilicho kwa Mwenyezi Mungu ni cha kudumu." (Aya ya 96) Hivyo, azma yao ya kutimiza ahadi zao, hata zikiwa nzito, inaimarishwa sana.

The Qur’ān was able to make such a distinctly strong impression on Muslims through repeated warnings against violation of covenants, promises of reward for honouring them, and by making the covenant a bond with God. It shows the benefit that may result from such violation of commitment to be paltry, while God rewards generously those who are true to their word: “Do not barter away your covenant with God for a trifling price. Surely, that which is with God is far better for you, if but knew it.” (Verse 95) The verse reminds us that what human beings may have is transitory, even though it may be all the property of one person. On the other hand, what is with God remains for ever: “Whatever you have is certain to come to an end, but that which is with God is everlasting.” (Verse 96) Thus their determination to fulfil their commitments, even though they may be burdensome, is immensely strengthened.

Wale wanaovumilia katika shida wanaahidiwa malipo mazuri: "Hakika tutawalipa wale wanaosubiri kwa subira malipo yao kulingana na yaliyo mema zaidi waliyokuwa wakiyafanya" (Aya ya 96). Ahadi hii inamaanisha kwamba makosa yao yanasamehewa, hivyo malipo yao yanazingatia tu matendo yao mema zaidi.

Those who persevere in the face of difficulty are promised generous reward: “We will certainly grant those who are patient in adversity their reward according to the best that they ever did” (Verse 96) The promise implies that their failings are overlooked, so that their reward takes into account only the best of their actions.

Aya inayofuata inaweka kanuni ya jumla kuhusu tendo na thawabu: "Yeyote atakayetenda mema, awe mwanamume au mwanamke, naye ni muumini, tutamhuisha maisha mazuri. Na hakika tutawalipa thawabu zao kwa yaliyo bora kuliko yale waliyokuwa wakiyatenda." (Aya ya 97) Kipengele cha kwanza katika kanuni hii ni kwamba jinsia mbili, mwanamume na mwanamke, ni sawa kwa upande wa matendo yao na thawabu wanayopata kwa ajili yake. Wanafurahia uhusiano uleule na Mwenyezi Mungu na hadhi ileile mbele Yake. Hivyo, Yeye huwalipa kwa usawa, akiwapimia kwa kipimo kimoja. Ingawa neno "yeyote", ambalo aya inaanzia nalo, linajumuisha wanaume na wanawake, kauli ya Qur'ani inalisisitiza hili kwa kulieleza waziwazi kabisa: "Yeyote atakayetenda mema, awe mwanamume au mwanamke." Usawa huu unasisitizwa kwa nguvu katika sura hiyohiyo inayotupa picha ya jinsi jamii ya kijahiliyya ya Waarabu ilivyowaangalia wanawake.

The next verse lays down a general rule about action and reward: “Whoever does righteous deeds, whether man or woman, and is a believer, We shall most certainly give a good life. And We shall indeed reward these according to the best that they ever did.” (Verse 97) The first item in this rule is that the two sexes, male and female, are equal with regard to their actions and the reward they receive for them. They enjoy the same relationship with God and the same standing in His regard. Hence, He rewards them equally, applying one measure to both of them. Although the term, ‘whoever’, with which the verse opens, includes both men and women, the Qur’ānic statement emphasizes this by stating it very clearly: “Whoever does righteous deeds, whether man or woman.” This equality is stressed emphatically in the same sūrah that gives us an image of how Arab jāhiliyyah society looked upon women.

Inatueleza jinsi jamii ilivyowadharau wanawake, na kiwango cha huzuni ambacho baba alihisi alipopewa habari ya kuzaliwa kwa msichana, hadi kufikia kujificha mbali na marafiki na watu anaowafahamu, kutokana na aibu aliyoihisi.

It tells us how society looked down upon women, and the extent of the depression a father felt when he was given the news of the birth of a girl, leading him to hide away from his friends and acquaintances, because of the shame he felt.

Jambo jingine la kanuni hii ya jumla ni kwamba tendo jema lazima liwe na msingi imara, na msingi huo ni imani. Bila imani, tendo jema haliwezi kuunganishwa kuwa muundo imara uliojengwa vizuri. Linabaki kuwa la kubahatisha, na hivi karibuni linakuwa kama majivu yanayopeperushwa kila upande na upepo mkali. Imani hutoa mhimili ambao mafungamano yote yanazunguka. Inalipa tendo jema sababu na lengo. Hivyo basi, inaupa wema msingi imara ili usiyumbishwe na matamanio ya muda mfupi.

Another aspect of this general rule is that good action must have a strong foundation, which must be faith. Without it, good action cannot be cemented into a well built structure. It remains haphazard, and it soon becomes like ashes blown in every direction by a strong wind. Faith provides the axis around which all bonds turn. It gives good action a motive and an aim. Thus it gives goodness a strong foundation so that it is not swayed by fleeting desires.

Kanuni hii pia inaeleza kwamba pale tendo jema linapounganishwa na imani, hulipwa kwa maisha mazuri duniani. Maisha hayo si lazima yawe ya anasa na utajiri. Yanaweza kuwa maisha mazuri, yawe na pesa nyingi au kidogo. Kuna mambo mengi maishani, mbali na fedha, yanayotoa hisia njema na furaha. Uhusiano imara na Mungu, hisia ya kumtegemea Yeye na neema zake nyingi, hufanya maisha yawe ya furaha kweli. Maisha pia yanaweza kubarikiwa kwa afya njema, amani na baraka, upendo na huruma. Yanaweza kuwa na furaha inayotokana na tendo jema na athari zake kwa mtu mwenyewe na kwa jamii. Fedha ni sehemu moja tu ya maisha, na kiasi kidogo chake kinatosha pale mtu anapotazama kile kilicho chenye baraka zaidi na cha kudumu zaidi.

The rule also establishes that when good action is coupled with faith, it is rewarded by a goodly life in this world. It need not be a life of affluence and riches. It may be a goodly life with or without plenty of money. There are many things in life, other than money, which provide a goodly feeling and happiness. A strong bond with God and a feeling of trust in Him and His abounding grace make life happy indeed. Life may also be blessed with good health, a peaceful and blessed living, love and compassion. It may have the rejoice generated by good action and its effects on oneself and society. Money is only one aspect, and little of it is sufficient when one looks up to what is more blessed and longer lasting.

Kanuni hii ya jumla pia inaonyesha wazi kwamba maisha mema duniani hayatapunguza kwa njia yoyote thawabu yake njema katika maisha ya Akhera. Kwa kweli, thawabu hiyo inategemea matendo mema kabisa ambayo waumini wanayafanya duniani. Hili linamaanisha, kama tulivyoeleza hapo awali, kwamba Mwenyezi Mungu atawasamehe dhambi zao. Hii ndiyo thawabu bora kabisa ambayo mwanadamu anaweza kuitamani.

This general rule also makes clear that a goodly life in this world will not reduce in any way one’s good reward in the life to come. Indeed the reward is based on the best actions believers do in this world. This implies, as we have stated earlier, that God will forgive them their sins. This is indeed the best reward to which human beings may aspire.

Sura hiyo kisha inazungumzia Qur’ani na maadili yanayopaswa kuzingatiwa wakati wa kuisoma. Pia inataja baadhi ya madai ya uongo ambayo makafiri walikuwa wakitoa kuhusu Qur’ani. “Utakapokuwa unasoma Qur’ani, omba kinga kwa Mwenyezi Mungu dhidi ya Shetani aliyelaaniwa. Hakika yeye hana uwezo juu ya wale walioamini na wanaomtegemea Mola wao. Uwezo wake ni juu ya wale tu wanaokubali kumfuata, na hao ndio wanaomshirikisha naye Mungu.” (Aya 98-100) Kuomba kinga ya Mwenyezi Mungu dhidi ya Shetani huandaa mazingira yanayofaa zaidi kwa usomaji wa kitabu cha Mwenyezi Mungu. Huleta hisia ya usafi inayoimarisha uhusiano wa msomaji na Mungu, ili asiwe na shughuli nyingine yoyote, yaani asiwe na mawazo ya upande wowote wa ulimwengu wa uovu ambao Shetani anauwakilisha.

The sūrah then speaks about the Qur’ān and the values to be observed when reciting it. It also mentions some of the false assertions the unbelievers used to make about it. “Whenever you read the Qur’ān, seek refuge with God from Satan, the accursed. He certainly has no power over those who believe and place their trust in their Lord. He has power only over those who are willing to follow him, and thus ascribe to him a share in God’s divinity.” (Verses 98-100) Seeking God’s refuge against Satan prepares the atmosphere such that it is more congenial for the recitation of God’s book. It gives a sense of purity that strengthens the reader’s bond with God, so that he is free from any other preoccupation, that is with any aspect of the world of evil that Satan represents.

Hii yote inatokana na kuomba kinga kwa Mungu dhidi ya Shetani na hila zake. Hata hivyo, imebainishwa wazi kwamba Shetani "hana mamlaka juu ya wale walioamini na wanaomtegemea Mola wao." (Aya ya 99) Wale wanaomwomba Mungu peke yake na kuisafisha mioyo yao na uaminifu wowote kwa kifungo kingine chochote, wamekuwa huru na nguvu za Shetani. Ingawa anaweza kuwanong'oneza, uhusiano wao na Mungu unawalinda dhidi ya kufuata mkondo wake. Wanaweza kuteleza na kufanya makosa, lakini hawanyenyekei kwa Shetani. Daima wataisafisha mioyo yao na ushawishi wa Shetani na kumgeukia Mungu kwa toba. "Yeye (Shetani) ana mamlaka juu ya wale tu wanaokubali kumfuata, na hivyo kumpa sehemu katika uungu wa Mungu." (Aya ya 100) Ni watu wa namna hiyo wanaomfanya Shetani kuwa mlezi wao, wanaoruhusu tamaa zao kuamua matendo yao chini ya ushawishi wa Shetani, ndio wanaokuwa chini ya mamlaka yake. Kwa hakika baadhi yao wanamfanya Shetani kuwa Bwana wao. Kwa hakika baadhi wamemwabudu Shetani, au mungu mwingine wa uovu anayefanana naye. Hata hivyo, kufuata nyayo za Shetani ni aina ya kumshirikisha naye pamoja na Mungu.

This is all generated by seeking refuge with God from Satan and his schemes. Yet it is made clear that Satan “has no power over those who believe and place their trust in their Lord.” (Verse 99) Those who appeal to God alone and purge their hearts of any loyalty to any other bond are free of Satan’s power. Much as he may whisper to them, their bond with God protects them from toeing his line. They may slip and commit errors, but they do not submit to Satan. They will always purge their hearts of Satan’s influence and turn to God in repentance. “He has power only over those who are willing to follow him, and thus ascribe to him a share in God’s divinity.” (Verse 1 00) It is such people who make Satan their patron, who allow their desires to dictate their actions under Satan’s influence that are subject to his power. Indeed some of them make Satan their Lord. Indeed some have even worshipped Satan, or a similar deity of evil. However, following Satan’s footsteps is a kind of associating him as a partner with God.

Sura hiyo pia inataja baadhi ya uongo ambao makafiri walieneza kuhusu Qur'ani.

The sūrah also mentions some of the falsehoods the unbelievers circulated about the Qur’ān:

Wakati Sisi tunapobadilisha aya moja kwa nyingine — na Mwenyezi Mungu anajua zaidi kile anachokiteremsha — wao husema: "Wewe ni mzushi tu." Hakika wengi wao hawana elimu. Sema: "Roho Mtakatifu ameiteremsha kutoka kwa Mola wako kwa haki, ili kuwathibitisha walioamini, na kuwa mwongozo na habari njema kwa wale waliojisalimisha kwa Mungu." Tunajua vizuri kwamba wao husema: "Hakika anayemfundisha ni mtu tu." Lakini yule ambaye wao humlenga kwa uovu hazungumzi lugha ya kigeni, ilhali hii ni lugha ya Kiarabu safi na wazi. Wale wasioamini ishara za Mungu, Mungu hatawaongoza. Adhabu chungu inawangojea. Ni wale wasioamini ishara za Mungu tu ndio hubuni uongo, nao ndio waongo kabisa.

When We replace one verse by another — and God knows best what He reveals — they say: ‘You are but a fabricator.’ Indeed most of them have no knowledge. Say: ‘The Holy Spirit has brought it down from your Lord in truth, so as to strengthen the believers, and to provide guidance and good news to those who surrender themselves to God.’ We know full well that they say: It is but a man that teaches him [all] this.’ But the man to whom they so maliciously allude speaks a foreign tongue, while this is Arabic speech, pure and clear. Those who do not believe in God’s revelations shall not be granted guidance by God. Grievous suffering awaits them. It is only those who do not believe in God’s revelations that invent falsehood. It is they indeed who are liars.

(Aya 101-105)

(Verses 101-105)

Makafiri hawaelewi nafasi ya kitabu cha Mwenyezi Mungu, wala ukweli kwamba kimeteremshwa ili kuanzisha jamii ya kibinadamu ya kidunia na kuunda umma wa kuiongoza kwenye njia yake. Hawatambui kwamba ni ujumbe wa mwisho unaotoka juu kwenda kwa wanadamu. Wamesahau ukweli wa msingi kwamba Mwenyezi Mungu, aliyemuumba mwanadamu, ndiye anayejua vyema ni dhana, kanuni na sheria zipi zinazomfaa zaidi binadamu.

The unbelievers do not understand the role of God’s book and the fact that it has been revealed to establish a global human society and create a community to lead it along its way. They do not realize that it is the final message to come from on high to mankind. They are oblivious of the essential truth that God, who has created man, knows best which concepts, principles and legislation are best suited for humanity.

Anapoifuta aya ambayo imekamilisha kusudi lake, Yeye huweka nyingine mahali pake, inayofaa zaidi kwa hatua ambayo jamii mpya imefikia, na inayolingana vizuri zaidi na siku zijazo ndefu, ambazo muda wake unajulikana kwake Yeye pekee. Hili hakika ni haki Yake pekee. Aya za kitabu hiki zinaweza kufananishwa na dawa inayotolewa kwa kipimo kidogo kidogo kwa mgonjwa hadi apone. Kisha anashauriwa kurudi kwenye chakula cha kawaida kinachosaidia kulinda afya yake.

When He abrogates a verse that has completed its purpose, He puts another in its place which is more suitable for the stage the new community has reached, and better suited for the long future, the duration of which is known only to Him. This is certainly His prerogative. The verses of this book may be likened to a medicine which is given in small doses to a patient until he is cured. Then he is advised to resume a normal diet which helps to protect his health.

Lakini makafiri hawaelewi chochote katika haya yote. Kwa hiyo haishangazi kwamba hawakuthamini kusudi lililo nyuma ya kufutwa kwa aya moja na aya nyingine, wakamshutumu Mtume ﷺ kuwa ni mzushi, ilhali yeye alikuwa mtu mwaminifu na mkweli kuliko wote ambao wamewahi kumjua. Kwa hiyo aya inasema: “Hakika wengi wao hawana elimu.” (Aya ya 101)

But the unbelievers understand nothing of all this. Hence it is not surprising that they did not appreciate the purpose behind the abrogation of one verse by another and accused the Prophet of being a fabricator when he was indeed the most honest and truthful person they had ever known. Hence the verse comments: “Indeed most of them have no knowledge.” (Verse 101)

Sura hiyo kisha inathibitisha ukweli wa ufunuo wa Qur'ani: "Sema: Roho Mtakatifu ameiteremsha kutoka kwa Mola wako kwa haki." (Aya ya 102) Haiwezekani kuwa ni uzushi, kwa kuwa imeteremshwa na Roho Mtakatifu, Malaika Gabriel (amani iwe juu yake). Ameiteremsha "kutoka kwa Mola wako", si kutoka kwako, na hili limefanyika "kwa haki", maana yake hakuna uongo wowote unaoweza kuambatanishwa nayo kamwe. Lengo la kuteremshwa kwake ni "kuwaimarisha waumini", ambao wanadumisha uhusiano kati ya Mungu na nyoyo zao. Hawa wanatambua kwamba imetoka kwa Mungu ili kufafanua ukweli na kuufanya uwe wazi kwa wanadamu wote. Lina lengo jingine pia, nalo ni "kutoa uongofu na habari njema kwa wale wanaojisalimisha kwa Mungu." (Aya ya 102) Wanaimarishwa kwa kuwa wameongozwa katika njia iliyo sahihi, pia wanapewa habari njema ya kupata ushindi na kuimarisha madaraka yao.

The sūrah then states the truth of the revelation of the Qur’ān: “Say: The Holy Spirit has brought it down from your Lord in truth.” (Verse 102) It could not be a fabrication when it was brought down by the Holy Spirit, the Angel Gabriel (peace be upon him). He has brought it ‘from your Lord’, not from you, and this is done in truth’, which means that no falsehood can ever be attached to it. The purpose of its revelation is ‘to strengthen the believers,’ who maintain the bond between God and their hearts. These realize that it has come from God to spell out the truth and make it clear for all mankind. It has another purpose as well, which is ‘to provide guidance and good news to those who surrender themselves to God.’ (Verse 102) They are strengthened by the fact that they are guided along the right path, as also given the happy news of achieving victory and establishing their power.

Tunajua vizuri kwamba wao husema: "Hakika ni mtu tu anayemfundisha huyu." Lakini mtu ambaye wao wanamlenga kwa ubaya huo anazungumza lugha ya kigeni, ilhali hii ni lugha ya Kiarabu, safi na wazi. (Aya ya 103)

We know full well that they say: ‘It is but a man that teaches him [all] this.’ But the man to whom they so maliciously allude speaks a foreign tongue, while this is Arabic speech, pure and clear. (Verse 103)

Hii nayo ilikuwa ni uongo mwingine ambao makafiri walijaribu kuuthibitisha. Walidai kwamba Qur’ani ilifundishwa kwa Mtume na mtu fulani ambaye walimtaja kwa jina. Tuna riwaya tofauti kuhusu mtu huyo mahususi aliyetajwa nao. Riwaya moja inaashiria kwamba alikuwa mtumwa wa kigeni aliyejishughulisha na kabila fulani la Quraysh, ambaye alikuwa akiuza bidhaa karibu na al-Ṣafā. Huenda Mtume ﷺ alikuwa akikaa naye na kuzungumza naye wakati mwingine.

This was yet another falsehood the unbelievers tried to assert. They claimed that the Qur’ān was taught to the Prophet by a man whom they named. We have different reports about the particular person they mentioned. One report points to a foreign servant attached to one clan or another of the Quraysh who used to sell goods near al-Şafā. The Prophet might have sat with him and spoke to him at times.

Lakini mtu huyo alizungumza lugha ya kigeni. Ujuzi wake wa Kiarabu ulitosha tu kufanya miamala ya lazima ya kibiashara.

But the man spoke a foreign language. His knowledge of Arabic was sufficient only to conduct necessary business transactions.

Taarifa nyingine ya Ibn Isĥāq katika wasifu wake wa Mtume inaonyesha kwamba Mtume ﷺ alikuwa akikaa Al-Marwah pamoja na mtumishi Mkristo aliyeitwa Sabī`ah, ingawa baadhi ya watu walimwita Jabr. Alikuwa mtumwa aliyemilikiwa na mtu kutoka kabila la Al-Ĥađramī.

Another report by Ibn Isĥāq in his biography of the Prophet suggests that the Prophet used to sit at al-Marwah with a Christian servant named Sabī`ah, although some people called him Jabr. He was a slave owned by a man from al-Ĥađramī clan.

Ibn Kathīr, mwanahistoria, pamoja na wanazuoni wengine kama `Ikrimah na Qatādah, wanataja kwamba jina la mtu huyo lilikuwa Ya’īsh.

Ibn Kathīr, the historian, and other scholars like `Ikrimah and Qatādah mention that the man’s name was Ya’īsh.

Mwanazuoni na mwanahistoria mwingine, al-Ţabarī, anasimulia kwa mamlaka ya Ibn `Abbās, binamu wa Mtume, kwamba Mtume ﷺ alikuwa akimfundisha mtumwa aliyeitwa Bal`ām ambaye alizungumza lugha ya kigeni. Makafiri walikuwa wakimwona Mtume ﷺ akiondoka mahali pake. Kwa hiyo wakabuni uzushi wao wa kipuuzi, wakisema kwamba Bal`ām ndiye aliyemfundisha Mtume ﷺ.

Another scholar and historian, al-Ţabarī, reports on the authority of Ibn `Abbās, the Prophet’s cousin, that the Prophet used to teach a slave called Bal`ām who spoke a foreign language. The unbelievers used to see the Prophet leaving his place. So they came up with their ridiculous fabrication, saying that Bal`ām taught the Prophet.

Mungu anajibu madai haya yote kwa kauli rahisi na wazi inayomaliza mjadala wote: "Na hakika Sisi tunajua kwamba wao wanasema: Hakika anamfundisha mtu tu. Lugha ya yule wanayemtupia ni ya kigeni, na hii ni lugha ya Kiarabu iliyo wazi." (Aya ya 103) Ni vigumu kufikiri kwamba walikuwa wakisema kwa dhati walipotoa madai hayo ya kipuuzi. Huenda yote hayo yalikuwa sehemu ya njama zao mbaya, nao walijua kwamba ni uongo kabisa. Walikuwa wakifahamu vizuri ubora wa Qur’ān na ufasaha wake wa kifasihi. Waliwezaje kudai kwamba mtu anayezungumza lugha ya kigeni angeweza kumfundisha Muhammad ﷺ? Na kama mtu kama huyo angeweza kutoa kazi bora kama hiyo, kwa nini asingejidai mwenyewe, badala ya kumfundisha mwingine?

God answers all these fabrications with a simple, clear statement that ends all argument: “The man to whom they so maliciously allude speaks a foreign tongue, while this is Arabic speech, pure and clear.” (Verse 103) It is difficult to imagine that they were serious when they made such ludicrous claims. It was all most likely a part of their evil scheming which they knew to be absolutely false. They were fully aware of the merits of the Qur’ān and its literary excellence. How could they claim that a man speaking a foreign tongue could have taught it to Muĥammad. If such a man could have produced such a masterpiece, why would he not claim it for himself, without teaching it to another?

Leo, ambapo ubinadamu umepiga hatua kubwa sana, na kipaji cha binadamu kimetoa vitabu, kazi bora, mifumo ya kijamii na sheria za ajabu, kila mtu anayethamini fasihi, mifumo ya kijamii na kanuni za sheria hawezi kukwepa kukiri kwamba Qur'ān haingeweza kuandikwa na binadamu.

Today, with humanity having made such huge advancements, and human talent having produced such great books and masterpieces, social orders and legislation, anyone who appreciates literature, social systems and legal codes is bound to acknowledge that the Qur’ān could not have been authored by a human being.

Hata wanaoamini kutokuwepo kwa Mungu wa Kikomunisti nchini Urusi, ambao walitaka kuukosoa Uislamu katika Mkutano wa Wanaoriental uliofanyika mwaka 1954, hawakuweza kufanya zaidi ya kudai kwamba Qur’ani haikuweza kuwa kazi ya mtu mmoja. Ilipaswa kuwa kazi ya pamoja ya jamii kubwa. Zaidi ya hayo, walidai, haikuweza kuandikwa kikamilifu huko Arabia. Sehemu fulani zake lazima ziwe ziliandikwa katika sehemu nyingine za dunia! Walihisi kwamba hakuna mtu mmoja aliyekuwa na kipaji cha kutoa kitabu hiki, wala taifa moja lililokuwa na elimu iliyomo ndani yake. Hawakuweza kukubali nguvu ya mantiki thabiti na kuihusisha Qur’ani na Mwandishi wake wa kweli, Mungu, Mola wa viumbe vyote.

Even the atheists of Communist Russia who wished to criticize Islam in the Conference of Orientalists held in 1954 managed no better than to claim that the Qur’ān could not have been the work of one man. It must have been the collective work of a large community. Moreover, they claimed, it could not have been written totally in Arabia. Some parts of it must have been written in other parts of the world! They felt that no individual had the talent to produce this book, and nor had one nation the knowledge embodied in it. They could not admit to the force of sound logic and attribute the Qur’ān to its true Author, God, the Lord of all the worlds.

Walikanusha kuwepo kwa Mungu. Basi wangewezaje kukubali wahyi na utume?

They denied God’s existence. How could they acknowledge revelation and prophethood?

Huu ndio mtazamo wa baadhi ya wanazuoni bingwa wa karne ya ishirini. Ukilinganisha na mtazamo huu, dai la makafiri wa Makka kwamba mtumwa mgeni aliyekuwa akizungumza Kiarabu kidogo ndiye aliyemfundisha Muhammad ﷺ lugha hiyo linaonekana kuwa la kipuuzi zaidi.

This is the view of some specialist scholars in the twentieth century. Compared with it, the Makkan unbelievers’ claim that a foreign slave who spoke little Arabic taught it to Muĥammad appears at its most ludicrous.

Qur'ani inaeleza sababu ya madai hayo ya uongo: "Wale wasioziamini ishara za Mwenyezi Mungu, Mwenyezi Mungu hawataongoza, na watapata adhabu chungu." (Aya ya 104) Wale wanaokataa kuamini ishara alizotoa Mungu hawataongozwa kwenye ukweli kuhusu wahyi huu wa Mungu. Hakika Mungu hawaongoi kwenye ukweli kuhusu jambo lolote. Hili ndilo matokeo ya asili ya kutokuamini kwao na kukataa kwao kwa makusudi ujumbe ambao ishara za Mungu zinawafikishia. Kwa hiyo, "watapata adhabu chungu", baada ya kuwa katika upotevu usiokatika.

The Qur’ān states the reason behind such false assertions: “Those who do not believe in God’s revelations shall not be granted guidance by God. Grievous suffering awaits them.” (Verse 104) Those who refuse to believe in the signs given by God will not be guided to the truth concerning this divine revelation. Indeed God does not guide them to the truth concerning anything. This is the natural consequence of their unbelief and deliberate rejection of the message God’s signs impart to them. Hence, “grievous suffering awaits them,’ after they have been in continuous error.

Sura hiyo kisha inadhihirisha wazi kwamba madai ya uongo dhidi ya Mungu hayangeweza kutolewa na Muĥammad ﷺ, ambaye uaminifu wake ulikuwa mfano wa kuigwa. Uongo wa namna hiyo ungeweza kutamkwa tu na watu kama wao wanaokataa kuamini Mungu: “Hakika wale wasioamini ishara za Mungu ndio wanaozusha uongo. Na hao ndio waongo.” (Aya ya 105) Kusema uongo ni dhambi kubwa kabisa ambayo muumini wa kweli hawezi kuitenda. Mtume ﷺ mwenyewe alifanya wazi kwamba muumini wa kweli wakati mwingine anaweza kufanya kitendo cha dhambi, lakini muumini wa kweli kamwe hasemi uongo kwa makusudi.

The sūrah then makes it clear that false claims against God could not be made by Muĥammad, whose honesty was exemplary. Such falsehood could only be asserted by people like them refusing to believe in God: “It is only those who do not believe in God’s revelations that invent falsehood. It is they indeed who are liars.” (Verse 105) Lying is a cardinal sin which no believer perpetrates. The Prophet himself made it clear that a true believer could at times commit some sinful action, but a true believer would never deliberately tell a lie.

Sura hii inaeleza hukumu zinazohusu mtu yeyote anayekataa imani baada ya kuikubali.

The sūrah outlines here the rulings concerning anyone who disavows faith after having accepted it:

Na kwa yeyote atakayemkataa Mungu baada ya kuwa ameukubali imani — isipokuwa yule aliyelazimishwa na moyo wake ukiwa bado umetulia katika imani — lakini aliyefungua moyo wake kwa ukafiri kwa hiari yake mwenyewe, juu ya watu kama hao kuna ghadhabu ya Mungu, nao watapata adhabu kubwa. Hii ni kwa sababu wao wanapenda maisha ya dunia kuliko Akhera. Mungu hawaongozi watu wanaoikataa haki. Hawa ndio ambao Mungu ameyatia muhuri mioyo yao, masikio yao na macho yao; hawa ndio wasiojali. Bila shaka, katika Akhera hawa ndio watakaokuwa wenye hasara.

As for anyone who denies God after having accepted the faith — and this certainly does not apply to one who does it under duress, while his heart remains true to his faith, but applies to him who willingly opens his heart to unbelief— upon all such falls God’s wrath, and theirs will be a tremendous suffering. This is because they love the life of this world better than the lift to come. God does not bestow His guidance on those who reject the truth. Such are those whose hearts and ears and eyes are sealed by God; such are the heedless. Without doubt, in the lift to come they will be the losers.

(Aya 106-109)

(Verses 106-109)

Waislamu wa mwanzo huko Makkah walidhulumiwa kwa ukatili mkubwa ambao haukuweza kuvumiliwa isipokuwa na wale ambao walikuwa wameazimia kutoa maisha yao kwa ajili ya kufuatia hatima ya juu zaidi katika maisha ya Akhera. Watu kama hao huvumilia maovu yote ambayo makafiri huwatendea, badala ya kurudi kwenye imani ya kishirikina.

The early Muslims in Makkah were subjected to such brutal oppression as could only be endured by those who had made up their minds to sacrifice their lives in pursuit of a higher destiny in the life to come. Such people endure all the atrocities the unbelievers perpetrate against them, rather than revert to pagan faith.

Sura hii inaonyesha kwa rangi za kutisha uhalifu wa mtu anayerejea kwenye kufuru baada ya kuijua imani ya kweli, kuitangaza kukubali kwake, na kuonja baraka zake. Mtu wa namna hii hurejea kwenye kufuru kwa sababu tu anapendelea starehe na raha za dunia hii kuliko furaha ya maisha ya Akhera. Kwa hiyo watu kama hao wanaonywa kwa ghadhabu ya Mwenyezi Mungu na adhabu kubwa, pamoja na kunyimwa muongozo wa Mwenyezi Mungu. Wanaelezwa kuwa ni wasiojali, kwamba wameziziba nyoyo zao, masikio yao na macho yao, na kwamba hakika watakuwa miongoni mwa waliopoteza kabisa katika maisha ya Akhera. Jambo muhimu hapa ni kwamba imani haipaswi kamwe kufanyiwa biashara wala kupimwa kwa mizani ya faida na hasara. Moyo na akili vinapojisalimisha kwa imani, havikubali ushawishi wowote wa kidunia. Dunia hii ina thamani na mazingatio yake, na imani ina yake. Mambo hayo mawili haviwezi kuingiliana wala kuwa na kitu kinachofanana. Imani haipaswi kuchukuliwa kwa wepesi. Si biashara unayoifanya siku moja na kuiacha siku inayofuata. Ni kitu cha thamani zaidi sana. Ndiyo maana uhalifu huu unaelezwa kwa rangi za kutisha, na adhabu yake inaonekana kuwa kali mno.

The sūrah paints in ghastly colours the crime of the person who reverts to unbelief after having known the true faith, declared his acceptance of it and experienced its blessings. Such a person only reverts to unbelief because he prefers the comforts and pleasures of this world to the happiness of the life to come. Hence such people are threatened with God’s wrath and tremendous suffering, in addition to being deprived of God’s guidance. They are described as heedless, as having sealed their hearts, ears and eyes, and as being certain losers in the life to come. The important point here is that faith must never be subject to bargaining or to a balance of profit and loss. When a person’s heart and mind submit to faith, they do not admit any worldly influence. This world has its values and considerations, while faith has its own. The two sets cannot overlap or have anything in common. Faith must not be treated in a trifling way. It is not a bargain that you make one day and reverse the next. It is far more precious. Hence the crime is painted in such ghastly colours and the punishment is seen to be extremely stern.

Isipokuwa yule anayekiri imani chini ya shinikizo kubwa mno, ili tu aokoe nafsi yake kutokana na kifo kilicho hakika, huku moyo wake ukiwa umejaa imani na amani kwamba huo ndio ukweli. Imepokewa kwamba hukumu hii iliteremshwa kuhusiana na `Ammār ibn Yāsir. Al-Ţabarī ameripoti kwa mapokezi ya Muĥammad, mwana wa `Ammār, kwamba "washirikina wa Makkah walimtesa baba yake, `Ammār ibn Yāsir, mfululizo hadi akakubali baadhi ya madai yao. Kisha alimwarifu Mtume ﷺ, ambaye alimuuliza: 'Unahisije ndani ya moyo wako?' Akasema: 'Moyo wangu umejaa imani, bila shaka yoyote.' Mtume ﷺ akamwambia: 'Wakirudia, fanya vivyo hivyo.' Hii ilikuwa ruhusa, nayo inamhusu yeyote aliye katika hali kama hiyo." 1

The only exception from such condemnation is the one who professes, under utter duress, to have rejected the faith only to save himself from certain death, while his heart remains full of faith, certain that it is the truth. It is reported that this ruling was revealed in connection with `Ammār ibn Yāsir. Al-Ţabarī reports on the authority of Muĥammad, `Ammār’s son, that “the unbelievers in Makkah tortured his father, `Ammār ibn Yāsir, continuously until he gave in to some of their demands. He then reported this to the Prophet who asked him: ‘How do you feel deep at heart?’ He said: ‘My heart is full of faith, entertaining no doubt whatsoever.’ The Prophet said to him: ‘If they try again, do likewise.’ This was a concession, and it applies to anyone in similar circumstances.’ 1

Hata hivyo, waumini wengi walikataa kuwaridhisha wale waliowatesa, wakapendelea kufa kuliko kukubali, hata kwa maneno tu, matakwa yao. Huu ndio msimamo uliochukuliwa na wazazi wa `Ammār wenyewe. Mama yake, Sumayyah, alikuwa thabiti sana katika upinzani wake hata akachomwa mkuki katika sehemu zake za siri na akafa shahidi. Baba yake naye aliteswa hadi kufa bila kukubali. Vivyo hivyo alifanya Bilāl, ambaye alipewa matibabu maalum. Makafiri walimlaza juu ya mchanga unaowaka katika joto la kiangazi la Arabia, wakaweka jiwe kubwa kifuani mwake na kumvuta, wakimwamuru akatae imani yake, lakini yeye alikataa na kutangaza: "Yeye ni Mungu Mmoja tu." Kisha akawaambia: "Kama ningejua jambo lingine lolote lingewaudhi zaidi, ningelisema." Mfano mwingine ni wa Ĥabīb ibn Zayd al-Anşārī, wakati Musaylamah, mwongo aliyedai kuwa mjumbe wa Mungu, alipomuuliza: "Je, unaamini kwamba Muĥammad ﷺ ni Mjumbe wa Mungu?" Ĥabīb akasema: "Ndiyo, hakika." Musaylamah akamuuliza: "Je, unaamini kwamba mimi pia ni mjumbe wa Mungu?" Ĥabīb akasema: "Sisikii chochote." Musaylamah kisha akaamuru Ĥabīb akatwe viungo vyake. Aliendelea kumuuliza na yeye akaendelea kutoa jibu lile lile hadi alipokufa chini ya mateso hayo.

Yet many believers refused to satisfy their torturers, preferring to die rather than give in, even only verbally, to their demands. This was the stance taken by `Ammār’s own parents. His mother, Sumayyah, was so resolute in her resistance that she was stabbed with a spear in her vagina and died a martyr. His father also was tortured to death without giving in. Similarly did Bilāl, who was singled out for a special treatment. The unbelievers laid him down on the burning sands in the summer heat of Arabia and put on his chest a large rock and dragged him along, ordering him to reject his faith, but he refused and declared: “He is only One God.” He then said to them: “Had I known anything that would give you more displeasure, I would have said it.” Another example is that of Ĥabīb ibn Zayd al-Anşārī, when Musaylamah, the liar who claimed to be a messenger of God asked him: “Do you believe that Muĥammad is God’s Messenger?” Ĥabīb said: “Yes, indeed.” Musaylamah asked him: “Do you believe that I, too, am God’s messenger?” Ĥabīb said: “I hear nothing.” Musaylamah then ordered that Ĥabīb be dismembered. He kept asking him and he kept giving the same replies until he died under such torture.

`Abdullāh ibn Ĥudhāfah wa kabila ya Sahm ya Quraysh alikuwa sahaba wa Mtume ﷺ ambaye siku moja alitekwa na Waroma wa Byzantium. Alipelekwa kwa mtawala wao ambaye alimpa sehemu ya ufalme wake na kumwambia kwamba angemwoza binti yake mwenyewe endapo angekubali Ukristo. `Abdullāh alisema: "Hata kama ungenipa ufalme wako wote na mali zote za Waarabu wote kwa malipo ya kuukana dini ya Muhammad ﷺ, nisingekubali hata kwa kufumba na kufumbua jicho." Mtawala wa Byzantium akasema: "Usipokubali, nitakuua." `Abdullāh akasema: "Fanya utakalo." Kisha mtawala akaamuru asulubiwe. Askari kisha wakamrushia mishale iliyochoma miguu yake na mikono yake, lakini alikataa kubadili dini na kuwa Mkristo licha ya yote hayo.

`Abdullāh ibn Ĥudhāfah of the Sahm clan of the Quraysh was a companion of the Prophet who was once taken captive by the Byzantines. He was taken to their ruler who offered him a share in his kingdom and that he would give him his own daughter as a wife if he would embrace Christianity. `Abdullāh said: “If you were to give me all your kingdom and all the wealth and property of all Arabs in return for disowning the faith of Muĥammad, (peace be upon him), I would not accept for even a blink of an eye.” The Byzantine ruler said: “If you refuse, then I will kill you.” `Abdullāh said: “Do what you like.” The ruler then ordered that he should be crucified. Soldiers then shot at him with arrows piercing his legs and arms, but he refused to convert to Christianity despite all this.

Mtawala basi aliamuru ashushwe kutoka msalabani. Sufuria kubwa ya shaba iliwekwa juu ya moto mkubwa hadi ikachemka kwa nguvu. Kisha mateka mwingine Mwislamu alitupwa ndani ya sufuria hiyo, na punde mifupa yake ikaonekana.

The ruler then ordered that he should be brought down from the cross. A large pan made of copper was put over a great fire until it was boiling fiercely. Another Muslim captive was then thrown into the pan and soon his bones were visible.

Baada ya hapo, `Abdullāh aliambiwa ageuke na kuwa Mkristo, akatishiwa kwamba atapata hatima hiyo hiyo asipofanya hivyo. Alikataa, na mtawala akaamuru atupwe kwenye sufuria. Alipokuwa akiinuliwa, mtawala aliona macho yake yamejaa machozi. Aliamuru arudishwe chini. Kisha akazungumza naye, lakini alishangazwa na maelezo ya `Abdullāh kuhusu sababu ya kulia kwake. `Abdullāh alisema: "Nililia tu kwa sababu nina nafsi moja, na ninateswa namna hii kwa ajili ya imani yangu. Natamani ningekuwa na nafsi nyingi kama idadi ya nywele za mwili wangu, na kila moja yake ingepitia hatima hiyo hiyo." Ripoti nyingine inasema kwamba mtawala wa Byzantium kisha alimfunga `Abdullāh ibn Ĥudhāfah kwa siku kadhaa bila chakula wala maji. Kisha akamtumia divai na nyama ya nguruwe.

`Abdullāh was then told to convert to Christianity, threatened that he would suffer the same fate if he did not. He refused, and the ruler ordered that he should be thrown into the pan. As he was being lifted, the ruler noticed that his eyes were tearful. He ordered that he should be brought down. He then spoke to him only to be astonished by `Abdullāh’s explanation of his crying. `Abdullāh said: “I only cried because I have one soul, and I am subjected to this torture for my faith. I wish I had as many souls as the number of hairs on my body and each one of them was subjected to the same fate.” Another report suggests that the Byzantine ruler then imprisoned `Abdullāh ibn Ĥudhāfah for several days without food or water. He then sent him wine and pork.

`Abdullāh hakugusa chochote katika hayo. Kisha alipelekwa kwa mtawala ambaye alimuuliza kwa nini hakula wala kunywa. `Abdullāh alisema: “Katika hali yangu [yaani hali ya njaa inayokaribia kifo], ni halali kwangu kula na kunywa vitu ulivyonituma ambavyo vingekuwa haramu. Lakini sitakupa furaha ya kuhisi kwamba umevunja azma yangu.” Mtawala kwa siri alimstaajabia `Abdullāh kwa upinzani wake mkubwa chini ya shinikizo. Alimwambia: “Busu kichwa changu nami nitakuacha huru.” `Abdullāh alisema: “Nitafanya hivyo ikiwa nawe pia utawaacha huru mateka wengine wote wa Kiislamu uliowashikilia.” Mtawala alikubali, na `Abdullāh akambusu kichwani. Mtawala alitimiza ahadi yake na kuwaacha wote huru. `Abdullāh aliwapeleka wote Madinah na kumweleza Khalifa `Umar ibn al-Khaţţāb kilichotokea, ambaye alisema: “Ni wajibu wa kila Muislamu kubusu kichwa cha `Abdullāh ibn Ĥudhāfah. Mimi nitakuwa wa kwanza kufanya hivyo.” Kisha alisimama na kubusu kichwa cha `Abdullāh.

`Abdullāh touched nothing of this. He was then taken to the ruler who asked him why he did not eat or drink. `Abdullāh said: “In my condition, [i.e. a case of starvation approaching death] it is lawful for me to eat and drink the otherwise forbidden things you sent me. But I will not give you the pleasure of feeling that you have broken my resolve.” The ruler secretly admired `Abdullāh for his great resistance under pressure. He said to him: “Kiss my head and I will set you free.” `Abdullāh said: “I will do so if you will also set free all the other Muslim captives you hold.” The ruler agreed and `Abdullāh kissed his head. The ruler was true to his promise and set them all free. `Abdullāh took them all to Madinah and reported what happened to the Caliph, `Umar ibn al-Khaţţāb who said: “It is the duty of every Muslim to kiss `Abdullāh ibn Ĥudhāfah’s head. I will be the first to do so.” He then stood up and kissed `Abdullāh’s head.

Hii inaonyesha kwamba imani ni jambo la uzito mkubwa. Hakuna maelewano kuhusu hilo. Kuisimamia kunaweza kuhitaji kulipa gharama kubwa. Lakini kwa Mwislamu, imani ina thamani kubwa zaidi kuliko gharama yoyote. Ndivyo ilivyo pia machoni pa Mungu. Ni amana inayoheshimiwa tu na yule aliye tayari kutoa maisha yake kwa ajili yake. Kwa hakika, maisha ya dunia hii na starehe zote inazoweza kutoa ni kidogo sana kulinganishwa na imani.

This shows that faith is a matter of grave importance. There can be no compromise about it. To uphold it may require paying a heavy price. But, to a Muslim, faith is far more valuable than any price. It is so also in God’s view. It is a trust honoured only by one who is prepared to sacrifice his life for it.2 Indeed the life of this world and all the comforts it may provide is of little consequence compared with faith.

Kisha, Mola wako ni hakika Mwenye kusamehe kwa wale waliohama makazi yao baada ya kuteswa na kudhulumiwa, kisha wakapigana jihadi kwa ajili ya Mungu na wakasubiri kwa subira katika mateso. Baada ya hayo yote, Mola wako ni hakika Mwingi wa maghfira, Mwingi wa rehema.

But then, your Lord [grants forgiveness] to those who forsake their homes after enduring trials and persecution, and strive hard [in God’s cause] and remain patient in adversity. After all this, your Lord is certainly Much-Forgiving, Most Merciful.

Siku moja kila nafsi itakuja ikijitetea yenyewe. Kila nafsi italipwa kikamilifu kwa kila tendo lake, nao hawatadhulumiwa. (Aya 110-111)

One day every soul will come pleading for itself. Every soul will be repaid in full for all its actions, and none shall be wronged. (Verses 110-111)

Rejea hapa ni kwa baadhi ya waumini waliokuwa miongoni mwa watu dhaifu katika jamii ya Waarabu. Waliwekewa shinikizo kubwa na walilazimika kuacha imani yao. Hata hivyo, baadaye walihama na kujiunga na waumini walipopata fursa ya kufanya hivyo. Walijitahidi sana kwa ajili ya dini ya Kiislamu, wakistahimili mateso mengi njiani. Aya inawapa habari njema ya msamaha wa Mungu na wingi wa rehema Yake: "Baada ya haya yote, Mola wenu Mlezi ni Mwingi wa kusamehe, Mwenye kurehemu." (Aya ya 110)

The reference here is to some believers who were among the weaker elements of Arabian society. They were subjected to great pressure and had to renounce their faith. However, they subsequently migrated and joined the believers when they had a chance to do so. They strove hard for the cause of Islam, enduring much hardship along the way. The verse gives them the good news of God’s forgiveness and an abundance of His grace: “After all this, your Lord is Much-Forgiving, Most Merciful.” (Verse 110)

Hii itatokea siku ambayo kila nafsi itashughulishwa na mambo yake yenyewe. Haina muda wa kumshughulikia mwingine yeyote. Kauli, "kila nafsi itakuja ikijitetea yenyewe," inatupa hisia ya uzito wa jambo zima. Kila mtu atajitahidi sana kujiokoa na adhabu inayowasubiri wadhalimu. Lakini kujitetea hakutakuwa na faida, kwani hiyo ni wakati wa hesabu na malipo. Kwa hiyo: "Kila nafsi italipwa kikamilifu kwa kila matendo yake, nao hawatadhulumiwa." (Aya ya 111)

This will take place on a day when every soul will be preoccupied with its own affairs. It has no time for anyone else. The statement, “every soul will come pleading for itself,” gives us a sense of the seriousness of the whole matter. Everyone will be trying hard to save themselves from the suffering that awaits the wrongdoers. But pleading will be of no avail, for it is the time of reckoning and reward. Hence: “Every soul will be repaid in frill for all its actions, and none shall be wronged.” (Verse 111)

Al-Nahl (Haki Kamili) 90-111

Muhtasari

Mpangilio Unaojumuisha Wema Wote

Kutumia Viapo kwa Udanganyifu

Maadili Yaliyofanywa Vitendo

Malipo Sawa Kwa Jinsia Sawa

Mtazamo Kuhusu Usomaji wa Qur'ani

Asili ya Kubuni ya Uongo

Kukataa Imani Baada ya Kuikubali