Al-Nahl (Kuhimiza kwa Mfano) 112-128

Al-Nahl (Kuhimiza kwa Mfano) 112-128 - Katika Kivuli cha Qur'ani | Quran Course

Mwanzoni mwa sura hii, Mwenyezi Mungu alitoa mifano miwili ili kuwafafanulia watu kanuni muhimu ya imani. Sasa anatoa mfano mwingine wa kuonyesha hali ya Makkah na watu wake washirikina waliokataa neema ambazo Mwenyezi Mungu aliwaneemesha nazo. Mfano huu unadhihirisha wazi hatima inayowangoja iwapo wataendelea na mwenendo wao. Mfano huu unaangazia neema za riziki tele, amani na usalama alivyopewa mji huo, kabla ya kutaja mambo mazuri na mema ambayo wao wenyewe wanajikatazia kwa kufuata hadithi zao za kishirikina. Kwa hakika, Mwenyezi Mungu amewahalalishia watu mambo hayo. Amebainisha wazi yale aliyoyaharamisha, na hayajumuishi mambo ambayo wao wanajiharamishia wenyewe. Huu ni ukafiri wa neema kwa Mwenyezi Mungu, kwa kutomshukuru kwa neema Zake. Kwa mwenendo huu wanajiweka wazi kwa adhabu kali ya Mwenyezi Mungu.

Earlier in the sūrah God gave two examples to drive home to people an important principle of faith. Now He gives another to portray the situation of Makkah and its pagan people who denied the blessings God had bestowed on them. The example serves to make clear what destiny awaits them if they persist in their attitude. The example highlights the blessings of abundant provisions, peace and security given to the city before mentioning the good and wholesome things they prohibit themselves on the basis of their pagan myths. In fact God has made these lawful to mankind. He has clearly outlined what He has forbidden, and it does not include the matters they prohibit themselves. This is an act of ingratitude to God, giving no thanks to Him for His blessings. By adopting this attitude they lay themselves open to God’s severe punishment.

Kwa kuwa sura hii inaeleza mambo maovu ambayo Mwenyezi Mungu amewakataza Waislamu, inataja pia mambo mema ambayo Mwenyezi Mungu aliwakataza Mayahudi kwa sababu ya dhulma yao.

As it outlines the foul things God has forbidden to Muslims, the sūrah mentions the wholesome things God had forbidden to the Jews because of their wrongdoing.

Hizi havikuwa haramu kwa mababu zao wakati wa Ibrahimu, aliyekuwa mja mcha Mungu. Hakika hizi zilikuwa halali kwake yeye na kizazi chake.

These were not forbidden to their forefathers at the time of Abraham who was a devout servant of God. These were indeed permissible to him and his offspring.

Baadhi ya vitu hivyo baadaye viliharamishwa kwa Mayahudi kama aina ya adhabu kwa kutotii kwao baadaye. Wale waliorekebisha mwenendo wao baada ya hapo wangeweza kupata msamaha na rehema za Mungu.

Some were later forbidden to the Jews as a sort of punishment for their subsequent disobedience. Those who then mended their ways could receive God’s forgiveness and mercy.

Kisha Mwenyezi Mungu alimteremshia Muhammad ﷺ ujumbe mpya kama toleo la mwisho la dini Yake.

Then God revealed a new message to Muĥammad as the final version of His faith.

Hivyo ndivyo vitu vyote vizuri vilivyohalalishwa tena. Jambo hilo hilo linatumika kwa vizuizi vya Sabato, siku ambayo Wayahudi wamekatazwa kuvua samaki na kuwinda. Sabato iliwahusu watu wake wenyewe waliotofautiana kuhusu hilo. Baadhi yao walitii amri na kujiepusha kufanya yale ambayo Mwenyezi Mungu alikuwa amekataza, huku wengine wakivunja sheria na kupata adhabu ya Mwenyezi Mungu. Walitumwa kwenye kina kilicho chini sana ya kile cha binadamu.

Thus all wholesome things were made lawful again. The same applies to the restrictions of the Sabbath, the day on which the Jews are forbidden fishing and hunting. The Sabbath applies to its own people who disagreed over it. Some of them obeyed the orders and refrained from doing what God had forbidden, while others transgressed and incurred God’s punishment. They were sent to a depth far below that of human beings.

Katika hatua hii sūrah inamalizika kwa amri aliyopewa Mjumbe wa Mwenyezi Mungu ﷺ, ya kuwaita watu kufuata uongofu wa Mwenyezi Mungu. Aite kwa hekima na mawaidha mazuri, na kwa hoja iliyo nzuri kwa upole. Pia ameamriwa kushikamana na kanuni za haki, na kujibu uchokozi wowote kwa kiwango kilicho sawa, huku akijua kwamba subira na kusamehe ni bora zaidi. Matokeo ya mwisho hakika yako upande wa wacha Mungu, kwa sababu Mwenyezi Mungu yupo pamoja nao, akiwaonyesha njia ya mafanikio, akiwasaidia na kuwatunza vizuri.

At this point the sūrah comes to its close with an order given to God’s Messenger to call on people to follow God’s guidance. He should make his call with wisdom and goodly admonition, and with argument that is kindly. He is also told to maintain the laws of justice, replying to any aggression with similar measure, knowing that patience and forbearance are even better. The final outcome is indeed in favour of the God-fearing because God is with them, showing them the way to success, supporting and taking good care of them.

Mwenyezi Mungu anatoa mfano wa mji uliokuwa unaishi kwa amani na raha. Riziki yake ilikuwa inaufikia kwa wingi kutoka pande zote. Lakini ulikuwa hauishukuru neema za Mwenyezi Mungu. Kwa hiyo, Mwenyezi Mungu uliufanya uonje dhiki ya njaa na hofu kwa sababu ya yale ambayo watu wake walikuwa wakiyafanya.

God cites the case of a town living in security and ease. Its sustenance comes to it in abundance from all quarters. Yet it was ungrateful for God’s favours. Therefore, God caused it to experience the misery of hunger and fear for what its people used to do.

Alikuwajia mjumbe kutoka miongoni mwao, lakini wakamkanusha.

There had come to them a messenger from among themselves, but they denied him.

Kwa hiyo, mateso yakawazidi kwa kuwa walikuwa wakidhulumu. (Aya 112-113)

Therefore suffering overwhelmed them as they were wrongdoers. (Verses 112-113)

Hali hii inafanana sana na ile ya Makka, ambapo nyumba takatifu ya Mungu ilijengwa. Ilifanywa kuwa mji uliowekwa wakfu ambapo kila mtu angeweza kuhisi yuko salama. Hakuna aliyetishiwa, hata kama alikuwa na hatia ya mauaji. Wote walifurahia usalama wa kuwa karibu na Nyumba Isiyovunjwa ya Mungu. Watu waliokuwa kote walitishiwa na hatari za kila aina, huku watu wa Makka wakifurahia amani na usalama. Riziki zao zilawafikia kwa urahisi kutoka kila pembe ya dunia, zikibebwa na mahujaji au misafara ya biashara iliyosafiri kwa amani. Hata hivyo, waliishi katika bonde kame lisilo na kilimo wala mimea. Licha ya hayo, tangu siku za Ibrahim, walifurahia maisha ya ustawi pamoja na usalama wao.

This case is very similar to that of Makkah where God’s sacred house was built. It was made a consecrated city where everyone could feel secure. No one was threatened, even though he might be guilty of murder. All enjoyed the security of being in the neighbourhood of God’s Inviolable House. People all around were threatened by all manner of dangers, while the people of Makkah enjoyed peace and security. Their provisions came to them easily from all over the world, carried by pilgrims or trade caravans which travelled in peace. Yet they lived in a barren valley with no cultivation or vegetation. Nevertheless, ever since the days of Abraham, they enjoyed a life of prosperity in addition to their security.

Kisha akaja kwao Mjumbe: mtu miongoni mwao ambaye walimjua kuwa daima husema kweli na ni mfano bora wa uaminifu. Hawakuweza kupata chochote kibaya katika tabia yake. Ni Mungu aliyemtuma kuwa Mjumbe Wake, akileta rehema kwao na kwa wanadamu wote, akihubiri imani ile ile ya Ibrahim, ambaye alijenga Nyumba Takatifu ya ibada iliyohakikisha usalama wao na ustawi wao.

Then a Messenger came to them: a man from among them whom they knew to always tell the truth and to be exemplary in his honesty. They could find nothing wrong with his character. It was God who sent him as His Messenger, bringing mercy to them and to all mankind, preaching the same faith as that of Abraham, who built the Inviolable House of worship which ensured their security and prosperity.

Lakini walikuwa wepesi kuukataa ujumbe wake, wakimtupia tuhuma mbalimbali za uongo, na kuwatesa yeye na wafuasi wake.

But they were quick to reject his message, levelling at him all sorts of false accusations, and subjecting him and his followers to persecution.

Mfano uliotajwa hapa na Mungu unafanana kabisa na hali yao wenyewe:

The example cited here by God is practically identical with their own situation:

Mungu anatoa mfano wa mji uliokuwa unaishi katika amani na raha. Riziki yake ilikuwa ikiufikia kwa wingi kutoka kila upande. Hata hivyo, ulikuwa mtu wa kutokushukuru neema za Mungu.” (Aya ya 112) Matokeo ya mwenendo wa watu hawa yanawekwa mbele ya macho yao wenyewe. Waliukataa ujumbe wa Mtume ambaye Mungu alimtuma kwao. “Basi, Mungu aliufanya uonje mateso ya njaa na hofu kwa sababu ya yale ambayo watu wake walikuwa wakiyafanya.” (Aya ya 112) Matokeo yaliyokuwa hayaepukiki ni kwamba “mateso yaliwazidi, kwa kuwa walikuwa wadhalimu.” (Aya ya 113)

“God cites the case of a town living in security and ease. Its sustenance comes to it in abundance from all quarters. Yet it was ungrateful for God’s favours.” (Verse 112) The result of these people’s attitude is placed before their very eyes. They denied the messenger God sent them, “Therefore, God caused it to experience the misery of hunger and fear for what its people used to do.” (Verse 112) The inevitable result was that “suffering overwhelmed them as they were wrongdoers.” (Verse 113)

Maandishi ya Kiarabu yanaleta picha hii hai kwa kuimarisha athari za njaa na hofu, kwa kuzifanya kuwa vazi la kuvaliwa, kisha pia zinafanywa "kuonja" au "kupitia" hizo ili kuzalisha athari yenye kina zaidi kuliko ile ya picha ya mguso kati ya ngozi na vazi. Maandishi yanaangazia mwitikio wa hisi tofauti ili kuimarisha athari ya kupitia njaa na hofu, na jinsi hili linavyowaathiri makafiri. Sūrah inafanya hivi ili wao wapate kuzingatia na kujitahidi kujiepusha na hatima ile ile isiyoepukika ikiwa wataendelea na dhuluma yao.

The Arabic text brings this image to life by enhancing the effects of the hunger and fear, making them a garment to be worn, but then they are also made to ‘taste’ or ‘experience’ these to generate a more profound effect than that of the image of contact between skin and garment. The text highlights the response of different senses to enhance the effect of experiencing hunger and fear and how this affects the unbelievers. The sūrah does this so that they may take heed and endeavour to spare themselves the same destiny which is inevitable if they persist in their wrongdoing.

Kwa kuzingatia mfano huu ambao unaonyesha baraka na riziki walizopewa, na kwa kulinganisha, hatari za kuzuiliwa na kunyimwa, wanaamriwa kula katika vitu vizuri ambavyo Mungu amevihalalisha kwao, na kumshukuru Yeye. Hivi ndivyo njia ya imani ya kweli inavyodumishwa, kwa kujisalimisha kikamilifu kwa Mungu peke yake, bila kumshirikisha na yeyote. Ni pale washirika wanapohusishwa na Mungu ndipo vitu vizuri huharamishwa kwa jina la miungu hiyo ya uongo: “Basi kuleni katika vitu vyote vya halali na vizuri alivyokuruzukuni Mungu, na mshukuruni Mungu kwa neema zake, ikiwa kweli Yeye ndiye mnayemwabudu.” (Aya ya 114)

In virtue of this example which highlights the blessings and the provisions given to them, and by contrast, the risks of restriction and deprivation, they are ordered to eat of the good things God has made lawful to them and to show their gratitude to Him. This is how to maintain the path of true faith, submitting totally to God alone and associating no partners with Him. It is when partners are associated with God that wholesome things are made forbidden in the name of such false deities: “So eat of all the lawful and good things God has provided for you, and be grateful to God for His favours, if it is truly Him that you worship.” (Verse 114)

Sura sasa inabainisha yaliyoharamishwa, ikiyaorodhesha makatazo kwa undani. Orodha hiyo haijumuishi yale ambayo Waarabu walijiharamishia wenyewe, wakiyapa majina maalum kama baĥīrah, sā’ibah, waşīlah na ĥām.

Now the sūrah defines what is forbidden, listing the prohibitions in detail. The list does not include what the Arabs forbade themselves, giving these special names such as baĥīrah, sā’ibah, waşīlah and ĥām.

Tunabainisha katazo hilo kwa namna ya orodha yenye kikomo: "Amekuharamishieni tu mzoga, damu, nyama ya nguruwe, na kitu chochote kilichochinjwa kwa kutajwa jina lisilo la Mwenyezi Mungu." (Aya ya 115) Vitu hivi vimekatazwa either kwa sababu vina madhara ya kimwili, kama ilivyo kwa mnyama aliyekufa, damu na nyama ya nguruwe, au kwa sababu vinapingana na imani au afya ya akili, kama ilivyo kwa kumwita kiumbe jina wakati wa kuchinja. "Lakini atakayelazimishwa, bila ya kutaka wala kuvuka mipaka, basi Mwenyezi Mungu ni Mwingi wa Kusamehe, Mwenye Kurehemu." (Aya ya 115) Dini hii ya Kiislamu imefanywa iwe nyepesi, isiyo na mateso. Mtu akiogopa kufa au akiugua kutokana na njaa na kiu, anaweza kula kitu katika vitu hivi vilivyokatazwa. Tulitaja hapo awali tofauti kati ya wanazuoni kuhusu kiasi ambacho mtu anaweza kula katika hali kama hizo. Jambo muhimu ni kwamba mtu asivunje kanuni ya katazo, wala asivuke mipaka ya dharura inayoondoa katazo ili kuruhusu kitu ambacho kwa kawaida kimekatazwa.

We note the exclusivity in the way the prohibitions are listed: “He has forbidden you only carrion, blood, the flesh of swine and anything over which any name other than God’s has been invoked.” (Verse 115) These are forbidden either because they are physically harmful, as in the case of dead animals, blood and pig meat, or because they are outrageous to faith or to mental well-being as when invoking a creature’s name at the time of slaughter. “But if anyone is driven to it by necessity, neither desiring it nor exceeding his immediate need, then God is Much- Forgiving, Merciful.” (Verse 115) This faith of Islam is made easy, involving no affliction. If someone fears to die or becomes ill as a result of hunger and thirst, he may eat something of these forbidden items. We mentioned earlier the differences among scholars as to how much one may eat in such cases. The important thing is that one must neither transgress the principle of prohibition, nor exceed the limits of necessity that override the prohibition in order to permit what is normally restricted.

Haya ndiyo mipaka ya kile ambacho Mungu amekikataza au kukiacha halali kuhusiana na chakula.

These are the limits of what God has prohibited or left lawful in relation to food.

Mipaka hii isivunjwe kwa msingi wa hadithi za kipagani. Hakuna mtu awezaye kutoa madai ya uongo akieleza kuwa ni haramu kile ambacho Mwenyezi Mungu ameruhusu. Halali na haramu hufanywa kwa amri kutoka kwa Mungu, kwa sababu ni sehemu ya sheria, ambayo ni haki ya Mungu peke yake. Yeyote anayedai mamlaka ya kutunga sheria kwa ajili yake mwenyewe, kwa msingi wowote mwingine isipokuwa amri za Mungu, ni mzua uongo. Wale wanaovumbua chochote bila idhini ya Mungu hawatafanikiwa kamwe.

These limits must not be trespassed on the basis of pagan myths. No one can make a false claim describing as prohibited what God has permitted. Permissibility and prohibition are made by order from God, because they are part of legislation, which is the prerogative of God alone. Anyone who claims legislative authority for himself, on any basis other than God’s orders, is an inventor of untruth. Those who invent anything without God’s authority will never prosper:

Wala msiseme, kwa kutamka kwa ndimi zenu, uongo huu: "Hii ni halali, na hii ni haramu," mkimzulia Mwenyezi Mungu uongo. Hakika wale wanaomzulia Mwenyezi Mungu uongo hawatafanikiwa. Starehe yao ni ya muda mfupi, na adhabu kali inawangojea.

Do not say — for any false thing you may utter with your tongues — that ‘This is lawful and this is forbidden’, so as to attribute your lying inventions to God. Indeed those who attribute their lying inventions to God will never be successful. Brief is their enjoyment [of this life], and grievous suffering awaits them [in the life to come].

(Aya 116-117)

(Verses 116-117)

Hii ni amri ya wazi kwamba wasiamue chochote kuwa halali au haramu bila dalili inayostahili. Wanapotangaza kwamba jambo fulani ni halali na jingine ni haramu bila kauli ya kuaminika inayolithibitisha, wanakuwa wanasema uongo mtupu, ambao wanamnasibishia Mwenyezi Mungu kwa uongo. Sūrah inabainisha wazi kwamba wale wanaozua uongo na kumnasibishia Mwenyezi Mungu watapata starehe ndogo tu katika maisha haya. Zaidi ya hayo, watakabiliwa na adhabu kali.

This is an express order that they must not describe anything as lawful or unlawful without appropriate warrant. When they say that something is lawful and another prohibited, without a reliable statement in support, they are stating a naked lie, which they falsely attribute to God. The sūrah makes it clear that those who invent falsehood and attribute it to God will have nothing but brief enjoyment in this life. Beyond this, they will be made to experience grievous suffering.

Lakini baadhi ya watu wana ujasiri wa kutunga sheria zao wenyewe, bila kutegemea dalili yoyote sahihi ya kuwa msingi wa wanachotunga. Ajabu zaidi ni kwamba bado wanatarajia kufanikiwa katika maisha haya na pia katika maisha ya Akhera.

Yet some people have the audacity to enact legislation of their own, relying on no valid text to serve as the basis of what they legislate. What is most amazing is that they still expect to prosper in this life and in the life to come as well.

Zaidi ya hayo, Mwenyezi Mungu amewawekea Mayahudi katazo fulani. Haya yalitajwa kabla katika Sura ya 6, Al-An'am: "Kwa wale waliofuata dini ya Kiyahudi, Tuliharamisha kila mnyama mwenye kucha; na Tuliwaharamishia mafuta ya ng'ombe na kondoo, isipokuwa yale yaliyo migongoni mwao, matumboni mwao, au yaliyochanganyika na mifupa." (6: 146) Lakini hii ilikuwa adhabu kwa Mayahudi hasa. Haihusu Waislamu. Sasa sura hii inasema: "Kwa Mayahudi Tuliwaharamishia mambo kama yale Tuliyokutajia kabla. Hatukuwafanyia dhulma, bali wao ndio waliojidhulumu nafsi zao kwa kuendelea kufanya hivyo."

Beyond this, God has made certain prohibitions applicable to the Jews. These were stated earlier in Sūrah 6, Cattle: “To those who followed the Jewish faith did Wye forbid all animals that have claws; and Wye forbade them the fat of both oxen and sheep, except that which is in their backs and entrails and what is mixed with their bones.” (6: 146) But this was a punishment to the Jews in particular. It does not apply to Muslims. Now this sūrah states: “To the Jews We have made unlawful such things as We have mentioned to you earlier. We did them no wrong, but they were the ones who persistently wronged themselves.

Bila shaka Mola wako Mlezi kwa wale waliofanya maovu kwa ujinga, kisha wakatubu na kujirekebisha, basi Mola wako Mlezi baada ya hayo ni Mwenye kusamehe, Mwenye kurehemu.” (Aya 118-119)

But indeed your Lord [grants forgiveness] to those who do evil out of ignorance, and then repent and mend their ways. After all this, your Lord is certainly Much-Forgiving, Merciful.” (Verses 118-119)

Wayahudi walistahiki kwamba vitu hivi vizuri vifanywe haramu kwa sababu ya uasi wao na kutotii kwao amri za Mungu. Ni wao waliojidhulumu wenyewe kwa njia hiyo, ilhali Mungu hakuwadhulumu hata kidogo. Hata hivyo, mtu anayefanya dhambi kwa ujinga, bila kuendelea kumwasi Mungu hadi kifo chake, na anayefuatisha toba yake kwa kutenda mema, bila shaka atapata msamaha wa Mungu. Mungu atamwagia rehema yake. Kauli iliyo hapa ni ya jumla, hivyo inawahusu Wayahudi waliotubu na kila mtu mwingine ambaye baadaye atatubu baada ya kutenda kosa. Hukumu hii inatumika mpaka Siku ya Hukumu.

The Jews deserved that these wholesome things be made forbidden because of their transgression and disobedience of God. It was they who thus wronged themselves, while God did them no wrong. However, a person who does wrong in ignorance, without persistently disobeying God until his death, and who follows his repentance with doing good will surely enjoy God’s forgiveness. God will bestow His mercy on him. The statement here is general, so as to include the Jews who repented and anyone else who, in future, repents after committing a wrong. This applies right to the Day of Judgement.

Sura hiyo kisha inamtaja Ibrahimu na kueleza ukweli kuhusu imani yake. Kutajwa kwake kunahusiana na makatazo yaliyofanywa mahsusi kuwahusu Mayahudi. Pia kunahusiana na madai ya washirikina wa Kiarabu wa kabila la Quraysh kwamba walifuata dini ya Ibrahimu, hasa katika yale waliyojiharamishia wenyewe, huku wakiyaweka wakfu kwa miungu yao ya uongo. Sura inadhihirisha wazi kwamba ujumbe wa Muhammad ﷺ una uhusiano wa moja kwa moja na imani ya Ibrahimu.

The sūrah then mentions Abraham and states the truth about his faith. His mention is relevant to the prohibitions made specially applicable to the Jews. It is also relevant to the claims of the pagan Arabs of the Quraysh that they followed Abraham’s faith, particularly in what they prohibited for themselves, consecrating it to their false deities. The sūrah makes it clear that the message of the Prophet Muĥammad is directly related to Abraham’s faith:

Hakika Ibrahimu alikuwa kielelezo, mwenye kutii Mungu kwa unyenyekevu mkubwa, na mkweli katika imani. Hakuwa miongoni mwa wale waliomshirikisha Mungu. Alionyesha shukrani zake kwa neema alizopewa na Yule aliyemchagua na kumwongoza katika njia iliyonyooka. Tulimpa mema duniani; na hakika, katika Akhera atakuwa miongoni mwa wema. Na sasa Tumekufunulia [ujumbe huu]: "Fuata dini ya Ibrahimu, aliyekuwa mkweli katika imani, na ambaye hakuwa miongoni mwa wale waliomshirikisha Mungu." [Kuadhimisha] Jumamosi (Sabato) kiliwekwa tu kwa wale waliotofautiana kuhusu yeye. Mola wako Mlezi atawahukumu kati yao siku ya Kiyama kuhusu yote waliyokuwa wakibishania. (Aya 120-124)

In truth Abraham was a model, devoutly obedient to God, and true in faith. He was not one of those who associated partners with God. He showed his gratitude for the blessings bestowed by Him who had chosen him and guided him to a straight path. We bestowed on him good in this world; and truly, in the lift to come he will be among the righteous. And now We have inspired you with [this message]: ‘Follow the creed of Abraham, who was true in faith, and who was not one of those who associated partners with God.’ [The observance of] the Sabbath was ordained only to those who differed about him. Your Lord will judge between them on the Day of Resurrection with regard to all that on which they dispute. (Verses 120-124)

Qur'ani inamweleza Ibrahim kuwa ni mfuasi kamili wa mwongozo wa Mungu, mtiifu kwa Mola wake, mwenye shukrani kwake. Neno la Kiarabu linalomweleza hapa, ummah, lina maana ya 'taifa' au 'kiongozi'. Hivyo aya hiyo inaweza kueleweka kwamba Ibrahim alikuwa sawa na taifa zima katika imani yake na utiifu wake wa kweli. Au inaweza kueleweka kwamba alikuwa kiongozi wa kufuatwa katika mambo yote mema. Katika tafsiri za Qur'ani, maana zote mbili zimetajwa. Kwa kweli hazitofautiani sana. Kiongozi anayewahimiza wafuasi wake kutenda mema anaongoza taifa zima na hupokea thawabu yake mwenyewe pamoja na thawabu sawa na ile anayopewa kila mmoja wale aliowaongoza. Hii ina maana kwamba yeye, katika wema wake na thawabu yake, ni kama taifa zima.

The Qur’ān describes Abraham as the perfect follower of God’s guidance, obedient to his Lord, grateful to Him. The Arabic term describing him here, ummah, means a ‘nation’ or a ‘leader’. Thus the verse may be taken to mean that Abraham was equal to a whole nation in his faith and true obedience. Or it may be understood to mean that he was a leader to be followed in all goodly matters. In commentaries on the Qur’ān, both meanings are mentioned. In fact they are not that far apart. A leader who encourages his followers to do what is good leads a whole nation and receives his own reward and a reward similar to that given to all those whom he guides. This means that he is, in his goodness and reward, like a whole nation.

Ibrahimu pia anaelezwa kuwa "mtiifu sana kwa Mungu", daima akitafuta kuwa safi katika ibada yake, "na mwaminifu katika imani", jambo linalomaanisha kuwa daima alitafuta ukweli na kuufuata. Kwa kuwa hakuwahi kumshirikisha Mungu na yeyote, wale wanaofanya hivyo hawapaswi kudai uhusiano wowote naye, kwani hakuna mahusiano kama hayo.

Abraham is also described as being ‘devoutly obedient to God’, always seeking to be pure in his devotion, ‘and true in faith’ which means that he always sought the truth and abided by it. Since he never associated partners with God, those who do so must not claim any relationship with him, because there is no such affinity.

Ibrahimu pia alionyesha shukrani zake, kwa maneno na vitendo, kwa baraka alizopewa na Yeye. Alikuwa tofauti kabisa na wale washirikina waliokataa baraka za Mungu kwa maneno na kuonyesha kutokushukuru kwao kwa vitendo. Walidai hata kwamba riziki ya Mungu waliyoifurahia walipewa na miungu ya uongo waliyomshirikisha nayo.

Abraham also showed his gratitude, by word and deed, for the blessings bestowed by Him’. He was totally unlike those pagans who denied God’s blessings verbally and showed their ingratitude by deed. They even claimed that what they enjoyed of God’s sustenance was given to them by the false deities they associated with Him.

Hivyo basi Mwenyezi Mungu alimchagua Ibrahimu na "akamwongoza kwenye njia iliyonyooka." Hii ndiyo njia ya imani iliyojengwa juu ya umoja kamili wa Mwenyezi Mungu.

Hence God chose Abraham and ‘guided him to a straight path.’ This is the path of faith based on God’s absolute oneness.

Huu ndio ukweli kuhusu Ibrahimu, ambaye Wayahudi na washirikina wa Kiarabu walidai kumfuata. "Kisha tukakufunulia: Fuata dini ya Ibrahimu, mwenye msimamo wa haki, wala hakuwa miongoni mwa washirikina." (Aya ya 123) Hii ina maana ya kurejesha imani iliyosimama juu ya upweke wa Mungu, ambayo Ibrahimu aliifuata na ambayo ilirudiwa katika ujumbe mpya uliofunuliwa kwa Muhammad ﷺ.

This is the truth about Abraham whom both the Jews and the Arab unbelievers claimed to follow. “And now We have inspired you with [this message]: ‘Follow the creed of Abraham, who was true in faith, and who was not one of those who associated partners with God.’” (Verse 123) This means a re-establishment of the faith based on God’s oneness, followed by Abraham and reiterated in the new message revealed to Muĥammad.

Vizuizi vya Sabato vinawahusu Wayahudi pekee, ambao wanatofautiana kuhusu maelezo yake. Haikuwa sehemu ya imani ya Ibrahimu, wala haikuidhinishwa katika imani ya Muhammad ﷺ aliyefuata nyayo za Ibrahimu. "[Kuadhimisha] Sabato kuliwekwa tu kwa wale waliotofautiana kumhusu yeye." (Aya ya 124) Kesi yao imeachwa kwa Mungu anayejua ukweli wa mambo yote: "Mola wako Mlezi atawahukumu baina yao Siku ya Kiyama kuhusu yale yote waliyokuwa wakitofautiana juu yake." (Aya ya 124)

The restrictions of the Sabbath apply to the Jews only, who differ on its details. It was neither a part of the faith of Abraham nor sanctioned in the faith of Muĥammad who followed Abraham’s footsteps. “[The observance of] the Sabbath was ordained only to those who differed about him.” (Verse 124) Their case is left to God who knows the truth about all matters: “Your Lord will judge between them on the Day of Resurrection with regard to all that on which they dispute.”(Verse 124)

Sura hii imeeleza kwa uwazi ni mambo gani yanayoweza kufanana kati ya imani inayotokana na kuamini umoja wa Mungu kama alivyoieleza Ibrahimu na kukamilishwa na Uislamu, ujumbe wa mwisho wa Mungu kwa wanadamu, na imani potofu ambazo Wayahudi au washirikina wa Kiarabu walizishikilia. Haya yote ni sehemu ya yale ambayo Qur'ani imeteremshwa kuyarekebisha. Mtume ﷺ anaambiwa aendelee na juhudi zake, akiwaita watu wafuate dini ya kiungu, lakini akitumia hekima na mawaidha mazuri, na kuwasilisha hoja yake kwa upole. Iwapo wapinzani wake watashambulia na kutenda kwa uadui, adhabu inapaswa kuwa ya aina ile ile ya uadui, au Mtume ﷺ anaweza kuchagua njia bora zaidi ya msamaha na subira katika dhiki, ingawa angeweza kulipiza adhabu. Hili hakika litamletea matokeo bora zaidi. Lakini asihuzunike kwa ajili ya wale wanaokataa mwongozo wa Mungu, wala asisumbuke kwa mipango yao dhidi yake na wafuasi wake.

The sūrah has thus clarified what similarities may appear between the faith based on believing in God’s oneness as outlined by Abraham and perfected by Islam, God’s final message to mankind, and the deviant beliefs to which the Jews or the pagan Arabs adhered. All this is part of what the Qur’ān has been revealed to set right. The Prophet is told to continue his efforts, calling on people to follow the divine faith, but utilizing wisdom and good exhortation, and delivering his argument in a kindly manner. If his opponents go on the offensive and act aggressively, the penalty should be of the same type as the aggression, or the Prophet may choose the better way of forgiveness and patience in adversity, despite being able to exact punishment. This is sure to bring him a better outcome. He need not grieve however over those who reject God’s guidance, nor should he be afflicted by their scheming against him and his followers.

Waite watu kwenye njia ya Mola wako kwa hekima na mawaidha mazuri, na jadiliana nao kwa namna iliyo nzuri zaidi. Hakika Mola wako ndiye anayejua zaidi nani amepotoka na njia Yake, na ndiye anayejua zaidi wale walioongoka. Na ikiwa mtaadhibu, basi adhabu yenu iwe sawa na madhara mliyotendewa. Lakini kuvumilia kwa subira ni bora zaidi kwa wale wanaosubiri wakati wa dhiki. Basi vumilia kwa subira, ukikumbuka daima kwamba ni Mungu peke Yake anayekusaidia kuwa mvumilivu; wala usihuzunike kwa ajili yao, wala usifadhaike kwa njama zao. Hakika Mungu yuko pamoja na wale wanaomcha Mungu na wale wanaotenda mema. (Aya 125-128)

Call people to the path of your Lord with wisdom and goodly exhortation, and argue with them in the most kindly manner. Your Lord knows best who strays from His path and who are rightly guided. If you should punish, then let your punishment be commensurate with the wrong done to you. But to endure patiently is far better for those who are patient in adversity. Endure, then, with patience, remembering always that it is only God who helps you to be patient; and do not grieve over them, nor be distressed by their intrigues. God is indeed with those who remain God-fearing and those who do good. (Verses 125-128)

Hizi ndizo kanuni za msingi za da'wah ya Kiislamu, na hivi ndivyo mbinu zake zinavyopaswa kuwa.

Such are the basic rules of Islamic advocacy and such are its appropriate methods.

Huu ndio mwenendo sahihi unaoonyeshwa hapa kwa Mtume ﷺ na kwa wote wanaomfuata katika kulingania dini ya Kiislamu. Mlinganiaji lazima adhihirishe wazi kwamba yeye anawaita watu tu wafuate njia iliyobainishwa na Mwenyezi Mungu. Hakuitii wito wa jambo la kibinafsi wala la kitaifa. Anatekeleza tu wajibu wake kwa Mola wake. Hajidai sifa yoyote kwa nafsi yake, wala hana maslahi yoyote anayotaka kujipatia kupitia ujumbe huo wenyewe au kupitia wale wanaoitikia wito wake na kufuata mwongozo wa Mwenyezi Mungu. Malipo yake anayapata kutoka kwa Mwenyezi Mungu peke yake.

The proper approach is being shown here to the Prophet and to all who succeed him in advocating the Islamic faith. The advocate must make it clear that he simply calls on people to follow the path outlined by God. He is not calling for any personal or national cause. He is simply discharging his duty towards his Lord. He claims no credit for himself, nor does he have a favour to curry with the message itself or with those who respond to his call and follow divine guidance. He receives his reward from God alone.

Kuwalingania dini kunapaswa kufanywa kwa hekima. Mlinganiaji wa ujumbe wa Mwenyezi Mungu lazima azingatie hali na mazingira ya watu anaowaelekeza, ili aamue atakachowaambia kwa kila wakati. Asiwafanye mambo yaonekane magumu kwao, wala asiwazidishie orodha ndefu ya wajibu kabla hawajawa tayari kwa hayo. Pia lazima azingatie jinsi atakavyowasemesha, na kubadilisha njia yake ya kuzungumza kulingana na hali tofauti. Asiache hamasa yake ikashinda, hadi akapuuza masharti ya hekima.

Advocacy must be undertaken with wisdom. The advocate of the divine message must take into consideration the situation and circumstances of the people whom he addresses in order to determine what he tells them on each occasion. He must not make things appear difficult to them, nor should he burden them with a long list of duties before they are so prepared. He must also consider how he should address them, and how to diversify his method of address in accordance with different circumstances. He must not let his enthusiasm carry the day so as to overlook the prerequisites of wisdom.

Pamoja na hekima huja mawaidha mazuri yanayogusa mioyo kwa upole, yakilenga kuamsha hisia njema na mwitikio mzuri. Hakuna lawama wala karipio lisilo la lazima linalopaswa kuelekezwa kwao. Mlinganizi wa Uislamu hatangazi makosa ya kweli ambayo watu hufanya kwa nia njema. Mawaidha ya upole mara nyingi huwavuta watu kufuata mwongozo wa Mwenyezi Mungu, na kupata matokeo mema ambayo hayawezi kupatikana kwa lawama au kemeo.

Together with wisdom goes goodly exhortation which addresses hearts gently, seeking to kindle good feeling and response. No unnecessary reproach or remonstration should be thrown at them. An advocate of Islam does not publicize genuine mistakes which people commit with good intention. Kindly exhortation often attracts people to follow God’s guidance, achieving good results that cannot be achieved through reproach or rebuke.

Element ya tatu katika mbinu sahihi ya kulingania Uislamu ni kujadiliana "kwa njia iliyo nzuri kabisa". Hii ina maana kwamba hakuna kumkosoa binafsi wala kumdhalilisha mpinzani. Ni muhimu katika mjadala wa namna hii kumfanya mwenzetu afahamu kwamba, kama watetezi wa itikadi ya imani, hatuna tamaa ya bure ya kushinda hoja au kujivunia kuwa na hoja isiyopingika. Lengo letu daima lazima liwe wazi, yaani, kufikia ukweli. Binadamu wana kiburi chao, na hawatakubali hoja yoyote isipokuwa mjadala unaendeshwa kwa upole. Hakuna mtu anayependa kushindwa katika mjadala. Watu mara nyingi huchanganya heshima yao binafsi na thamani ya maoni yao, wakidhani kwamba wanadhalilika wanapolazimika kukubali kwamba maoni yao si sahihi. Ni pale tu mjadala unapofanyika kwa upole ndipo hisia za watu zinapoweza kutulizwa, kwani wanatambua kwamba heshima yao inalindwa. Hapo ndipo wanapotambua kwamba mtetezi wa Uislamu anatafuta ukweli pekee na hana tamaa ya kujipatia faida binafsi.

The third element in this proper approach to Islamic advocacy is to argue ‘in the most kindly manner’. This means that there should be no personal criticism or humiliation of an opponent. It is important in such an argument to make the other party realize that, as advocates of the cause of faith, we have no vain desire to win an argument or to boast about having an irrefutable case. Our aim must always be clear, namely, to arrive at the truth. Human beings have their pride, and they will not concede any point unless the argument is carried on in a kindly manner. No one likes to be defeated in argument. People often confuse their own prestige with the value of their opinion, considering that they are humiliated when they have to admit that their view is mistaken. It is only when argument is carried out kindly that people’s sensitivity can be tempered, as they realize that their own dignity is preserved. They then recognize that an advocate of Islam seeks only the truth and has no desire to press home personal advantage.

Ili kuwasaidia wafuasi wa Uislamu wajizuie wasiruhusu hamasa yao kuwapeleka mbali, sura hiyo inataja kwamba ni Mungu peke yake anayejua kwa hakika wale wanaofuata uongofu Wake na wale waliopotoka. Kwa hiyo hakuna haja ya kulazimisha hoja zaidi ya kiasi kinachofaa. Mambo yanapaswa kueleweka wazi, kisha mambo yaachiwe Mungu: "Mola wako Mlezi ndiye anayejua zaidi ni nani aliyepotoka na njia Yake, na ni nani walioongoka." (Aya ya 125)

In order to help advocates of Islam restrain themselves and not allow themselves to be carried away by enthusiasm, the sūrah mentions that it is God who truly knows those who follow His guidance and those who are in error. Hence there is no need to press an argument beyond what is reasonable. Issues should be stated clearly and matters should then be left to God: “Your Lord knows best who strays from His path and who are rightly guided.” (Verse 125)

Hii ndiyo njia sahihi ya kulingania, mradi inabaki ndani ya mipaka ya mazungumzo ya maneno na kutoa hoja. Lakini endapo wanaolingania Uislamu watapata uchokozi, basi hali inabadilika. Uchokozi ni kitendo ambacho lazima kikabiliwe kwa nguvu zinazolingana nacho, ili kulinda heshima ya haki na kuhakikisha kwamba batili haishindi. Hata hivyo, kujibu uchokozi hakupaswi kuvuka mipaka ya kuukabili. Uislamu ni dini ya haki na kiasi, amani na upatanisho. Unakataa uchokozi wowote unaoelekezwa kwake au kwa wafuasi wake, bila kufanya uchokozi wowote dhidi ya wengine: "Na mkiadhibu, basi adhibuni kwa mfano wa yale mlioadhibiwa nayo." (Aya ya 126)

This is the proper method of advocacy as long as it remains within the realm of verbal address and stating a point. Should the advocates of Islam suffer aggression, then the whole situation changes. Aggression is an action that must be repelled with similar force in order to preserve the dignity of the truth and to ensure that falsehood does not triumph. Response to aggression, however, must not exceed the limits of repelling it. Islam is the faith of justice and moderation, peace and reconciliation. It repels any aggression launched against it or its followers, without committing any aggression against others: “If you should punish, then let your punishment be commensurate with the wrong done to you.” (Verse 126)

Hii pia ni sehemu ya mbinu ya kulingania dini. Kujibu uchokozi ndani ya mipaka ya haki kunalinda heshima ya ujumbe wa Kiislamu ili usidhalilishwe. Ujumbe uliodhalilishwa hauvutii mtu yeyote. Hakika hakuna mtu atakayekubali ujumbe wa kiungu udhalilishwe. Mwenyezi Mungu hairuhusu ujumbe Wake udhalilishwe bila kuukinga. Wale wanaomwamini Mwenyezi Mungu hawakai kimya mbele ya mateso na udhalilishaji. Wamekabidhiwa jukumu la kuimarisha ukweli katika maisha ya binadamu, kudumisha haki baina ya watu, na kuwaongoza wanadamu kwenye njia iliyo sahihi. Je, wataweza kutekeleza majukumu yao iwapo hawatajibu uchokozi wala kukabiliana na adhabu isiyo ya haki?

This is indeed part of the method of advocacy. To repel aggression within the limits of justice preserves the dignity of the Islamic message so that it suffers no humiliation. A humiliated message has no appeal for anyone. Indeed no one will accept that humiliation be suffered by a divine message. God does not permit His message to suffer humiliation without repelling it. Those who believe in God do not sit idle in the face of persecution and humiliation. They are entrusted with the task of establishing the truth in human life, maintaining justice between people, and leading mankind to the right path. How are they to fulfil their tasks when they do not reply to aggression or respond to unjust punishment?

Hata hivyo, wakati huo huo kanuni ya adhabu sawa inapowekwa, Qur’ani inawataka waumini kuvumilia kwa ujasiri na kusamehe. Hili linatumika katika hali ambazo waumini wana uwezo wa kuzuia uchokozi na kuondoa uovu. Katika hali kama hizo, kusamehe na subira vina athari kubwa zaidi na vina thamani kubwa zaidi kwa ujumbe wa Kiislamu. Nafasi yao binafsi au heshima yao ni jambo la pili pale maslahi ya ujumbe yanapotumikia vizuri zaidi kupitia kusamehe na kuvumilia.

Yet at the same time that the rule of equal punishment is established, the Qur’ān calls on believers to endure with fortitude and to forgive. This applies in situations when the believers are able to repel aggression and to eradicate evil. In such cases, forgiveness and patience are more effective and of greater value to the Islamic message. Their own personal position or prestige is of secondary importance when the interests of the message are better served by forgiveness and endurance.

Hata hivyo, ikiwa msamaha kama huo utahatarisha nafasi ya ujumbe na kusababisha kudhalilishwa kwake, basi kanuni ya kwanza ya kulipiza kisasi sawa ndiyo bora zaidi.

However, should such forgiveness compromise the position of the message and lead to its humiliation, then the first rule of equal retaliation is preferable.

Kwa kuwa subira inahitaji kupinga hisia na misukumo ya moyo, kudhibiti hisia za ndani na kushika udhibiti juu ya mwitikio wa kawaida wa mtu, Qur'ani inaihusisha na imani na kupata radhi za Mwenyezi Mungu. Pia inawahakikishia waumini kwamba subira inawaletea mema:

Since endurance requires resisting one’s feelings and impulses, restraining one’s emotions and maintaining control over natural reactions, the Qur’ān relates it to faith and earning God’s pleasure. It also assures the believers that it brings them good:

"Lakini kuvumilia kwa subira ni bora zaidi kwa wale wanaovumilia kwa subira wakati wa shida. Basi vumilia kwa subira, ukikumbuka daima kwamba ni Mungu peke yake anayekusaidia kuwa mvumilivu." (Aya 126-127) Ni Mungu anayempa muumini nguvu za kuwa na subira wakati wa shida na kudhibiti miitikio yake ya asili. Kutafuta radhi ya Mungu ndicho kitu pekee kinachozuia msukumo wa kulipiza kisasi na kuadhibu.

“But to endure patiently is far better for those who are patient in adversity. Endure, then, with patience, remembering always that it is only God who helps you to be patient.” (Verses 126-127) It is God who gives a believer the strength to be patient in adversity and to control his instinctive reactions. Seeking God’s pleasure is the one thing that restrains the impulse to retaliate and punish.

Qur'ani inamtia Mtume, na kila mtetezi wa Uislamu pia, asihuzunike anapoona watu wakigeuka migongo yao kwa mwongozo wa Mungu. Wana wajibu wao wa kutekeleza. Kuwaongoza watu katika njia iliyo sahihi au kuwaacha wapotee ni mambo yanayoamuliwa na Mungu, kulingana na sheria zake za kimaumbile zinazotawala nafsi za watu na juhudi zao za kufuata mwongozo au kuugeuka. "Usihuzunike kwa ajili yao, wala usifadhaike kwa hila zao." (Aya ya 127) Mtume (ﷺ) asifadhaike anapowaona watu kama hao wakipanga njama dhidi yake. Mungu atamlinda dhidi ya njama na hila zao. Hatawaruhusu kamwe kupata ushindi wakati anapofikisha ujumbe wake, yeye ambaye hatafuti faida yoyote binafsi. Huenda akalazimika kuvumilia madhara, lakini hilo ni kumjaribu uvumilivu wake tu. Huenda akahisi kwamba ushindi unachelewa, lakini hilo ni kumjaribu imani yake katika msaada wa Mungu. Matokeo ya mwisho yanajulikana kabla: "Hakika Mungu yuko pamoja na wale wanaomcha na wale wanaotenda mema." (Aya ya 128) Yule aliye na Mungu upande wake hana haja ya kuwa na wasiwasi kuhusu njama au hila za mtu yeyote.

The Qur’ān encourages the Prophet, and every advocate of Islam as well, not to grieve when they see people turning their backs on God’s guidance. They have their duty to fulfil. Guiding people aright or leaving them to go astray are matters determined by God, in accordance with His laws of nature which control people’s souls and their striving to follow guidance or to turn away from it. “Do not grieve over them, nor be distressed by their intrigues.” (Verse 127) The Prophet should not be distressed when he sees such people scheme against him. God will protect him against their scheming and intrigue. He will never let them have the upper hand when he conveys his message, seeking no personal gain for himself. He may have to endure harm, but that is only to test his patience. He may feel that victory is slow in coming, but that is only to test his trust in God’s support. The ultimate outcome is known in advance: “God is indeed with those who remain God-fearing and those who do good.” (Verse 128) He who has God on his side need not worry about anyone’s scheming or intrigue.

Hivyo ndivyo katiba inavyopaswa kufuatwa na kila juhudi ya kueneza ujumbe wa Mwenyezi Mungu. Ndiyo njia pekee ya kuhakikisha ushindi kama alivyoahidi Mwenyezi Mungu. Hivi ndivyo Mwenyezi Mungu anatuambia, na Mwenyezi Mungu daima husema ukweli.

Such is the constitution that any advocacy of God’s message should follow. It is the only way to ensure victory as promised by God. This is what God tells us, and God always tells the truth.

Al-Nahl (Kuhimiza kwa Mfano) 112-128

Muhtasari

Mfano Wa Kuepukwa

Halali na Haramu

Njia Bora ya Kulingania