Sura hii ya tatu tena imejikita katika suala kuu la upweke wa Mungu. Aya tatu za mwanzo zinadhihirisha wazi kwamba Mungu ni mmoja bila washirika, kwamba ulimwengu wote na kila kilichomo ndani yake ni Wake Yeye peke yake, na kwamba Yeye ndiye anayetoa kila neema na fadhila. Sehemu hii inamalizika kwa mifano miwili inayolinganisha bwana mwenye kumiliki na kutoa, na mtumwa asiyeweza kufanya chochote kwa hiari yake mwenyewe. Je, hawa wawili wanaweza kuwa sawa? Basi imekuwaje Mungu, Bwana wa vyote na Mtoa riziki kwa wote, apewe wenzi ambao hawana uwezo wowote na hawatoi chochote? Inawezaje kusemwa kwamba Yeye ni Mungu na wao ni miungu kama Yeye?

This third passage of the sūrah is again devoted to the major issue of God’s oneness. The first three verses make it clear that God is one without partners, and that to Him alone the entire universe and all that it contains belong, and that He is the One who bestows all bounty and grace. The passage concludes with two comparisons between a master who owns and provides, and a slave who is able to do nothing of his own accord. Can these two be equal? How is it, then, that God, the Master of all and the Provider for all, is assigned equals who have no power and provide nothing? How can it be said that He is God and they are gods like Him?

Katika kifungu hiki, picha inachorwa ya watu wanaopatwa na mateso na kumgeukia Mungu peke yake kwa msaada. Mateso yao yanapoondolewa, wanamshirikisha Yeye na wengine.

In this passage a picture is painted of people suffering affliction and turning to God alone for help. When their affliction is removed, they associate partners with Him.

Sehemu hii pia inaonyesha baadhi ya vipengele vya asili ya kishirikina ya imani za kipagani, kwamba wafuasi wao wanahusisha baadhi ya yale ambayo Mungu amewaruzuku na miungu yao ya uongo, wakati wao wenyewe hawagawani na watumwa wao chochote wanachomiliki. Wanamhusisha Mungu na wanawake kama binti zake, wakati wao wenyewe wanachukia kuzaliwa kwa binti katika familia zao: {Anapobashiriwa mmoja wao kwa kuzaliwa kwa mtoto wa kike, uso wake hugeuka mweusi na amejawa na huzuni.} (Aya ya 58) Hata hivyo, wakati huo huo wanajivunia kwamba watapata mema yote, na kwamba watalipwa kwa ukarimu kwa matendo yao. Dhana potofu hizi zote wamerithi kutoka jamii zilizotangulia ambazo zilikuwa na imani za kuabudu masanamu.

The passage also portrays some aspects of the superstitious nature of pagan beliefs, in that their followers attribute some of what God has provided for them to their false deities, while they themselves do not share with their slaves anything they own. They attribute females to God as His daughters while they hate to have daughters born to themselves: “When any of them is given the happy news of the birth of a girl, his face darkens and he is filled with gloom.” (Verse 58) Yet at the same time they boast that they will have all the good things, and that they will be rewarded handsomely for their deeds. All these misconceptions they have inherited from earlier communities that held idolatrous beliefs.

Mungu amesema: Msijifanyie waabudiwa wawili, kwani Yeye ni Mungu mmoja tu. Basi, Mniogope Mimi peke yangu. Ni Yake yote yaliyomo mbinguni na ardhini, na utiifu ni Wake daima peke yake. Je, basi mtamwogopa mwingine asiye Mungu? Kila neema mliyo nayo inatoka kwa Mungu; na kila mara dhara linapowafika, ni Kwake Yeye mnapoomba msaada. Lakini mara tu Yeye anapokuondolea dhara hilo, baadhi yenu humshirikisha Mola wao na wengine, kana kwamba wanataka kuonyesha kutokushukuru kwao kwa yale Tuliyowapa. Basi furahieni maisha yenu; kwa muda mfupi mtajua [ukweli].

God has said: Do not take [for worship] two deities, for He is but one God. Hence, of Me alone stand in awe. His is all that is in the heavens and the earth, and to Him alone submission is always due. Will you then fear anyone but God? Whatever blessing you have comes from God; and whenever harm befalls you, it is to Him that you cry out for help. Yet no sooner does He remove the harm from you than some among you associate partners with their Lord, [as if] to show their ingratitude for what We have given them. Enjoy, then, your life [as you may]; before long you will come to know [the truth]. (Verses 51-55)

Mungu ameamuru watu wasiabudu miungu wawili, kwa kuwa kuna Mungu mmoja tu, bila mshirika wala mlinganifu. Mtindo wa hapa unategemea kurudiwa kwa namba kwa ajili ya msisitizo. Hili halionyeshwi kwa urahisi katika tafsiri. Lugha ya Kiarabu, lugha ya asili ya maandishi ya Qur’ani, inaruhusu kurudiwa kwa namba mbili kuwa umbo la wingi-mbili wa miungu katika sentensi ya kwanza. Kama tungetafsiri neno kwa neno, sentensi ingesomeka: “Msichukue kwa ibada miungu wawili wawili.” Tena kurudiwa kunatumika katika sentensi inayofuata ili kusisitiza umoja wa Mungu. Hili linasisitizwa tena kwa matumizi ya neno ‘peke yake’ katika sehemu ya mwisho ya aya: “Ni Mimi peke yangu mnipe hofu.” Kuna hisia ya onyo linalorudiwa katika aya hii. Msisitizo huu wa ziada unatukumbusha kwamba suala linalozungumziwa ni la imani. Umoja wa Mungu lazima uwe dhana yenye uwazi kamili na mkamilifu katika akili ya kila muumini.

God has commanded that people do not worship two deities, for there is only one God, without partner or equal. The style here relies on the repetition of numbers for emphasis. This is not easily reflected in translation. Arabic, the language of the original text of the Qur’ān, admits a repetition of the number two to the dual form of deity in the first sentence. If we were to give a literal translation, the sentence would read: “Do not take for worship two deities in doubles.” Again repetition is employed in the next sentence to emphasize God’s oneness. This is re-emphasized in the use of ‘alone’ in the last part of the verse: “Of Me alone stand in awe.” There is a sense of reiterated warning in this verse. This added emphasis reminds us that the issue in question is that of faith. God’s oneness must be a concept of complete and perfect clarity in the mind of every believer.

"Wanatenga sehemu ya riziki Tuliyowapa kwa wale wasiowajua chochote" (Aya ya 56). Hivyo wao hujiharamishia aina fulani za mifugo, wakijizuia kuipanda au kula nyama yake, au huwaruhusu wanaume kuitumia huku wakiwakataza wanawake, kama tulivyoona katika Sura ya 6, Al-An'aam. Wanafanya hivyo kwa jina la miungu yao wanayodai, ambayo hawaijui chochote. Hizo ni uzushi tu waliourithi kutoka vizazi vilivyotangulia vya ujinga. Ni Mungu aliyewapa neema hii, mifugo wanayoipanda na kuitumia. Bado wanatoa sehemu ya mifugo hii kwa vitu ambavyo kwa hakika hawavijui. Miungu yao ya uongo haikuwapa mifugo hiyo.

“They assign a share of the sustenance We provide for them to what they know nothing of” (Verse 56) They thus prohibit themselves some types of cattle, not allowing themselves to ride these or to eat their meat, or they allow these animals’ use to men, forbidding them to women, as we saw in Sūrah 6, Cattle. They do this in the name of their alleged deities of which they know nothing. They are simply false inventions which they inherited from earlier ignorant generations. It is God who gave them this bounty, the cattle which they ride and use. Yet they give a portion of these to things which are in reality unknown to them. Their false deities did not give them the cattle.

Ng'ombe waliumbwa na Mungu aliyewafanyia wao kuwa wanapatikana kwao. Anawaita watu waamini umoja Wake, lakini wao kwa ukaidi wanamshirikisha Yeye na washirika.

The cattle were created by God who has made them available to them. He calls on people to believe in His oneness, but they stubbornly associate partners with Him.

Hali yote hii imejaa kejeli ambayo hakuna mwanadamu mwenye akili timamu anayeweza kuikubali.

The whole situation is full of irony which no human being of sound mind can accept.

Ingawa imani inayotegemea umoja wa Mungu imeshathibitika vizuri, baadhi ya watu bado wanaendelea kutenga sehemu ya riziki ambayo Mungu huwapa kwa viumbe au vitu vinavyofanana na masanamu ya zama za ujinga. Kwa mfano, wengine huacha huru ndama mmoja, wakimwita, ‘ndama wa Sayyid Al-Badawī.’ Ndama huyo hutakaswa hivyo. Huruhusiwa kuzurura kwa uhuru, kula chochote anachotaka, bila mtu yeyote kunufaika naye kwa namna yoyote, mpaka achinjwe kwa heshima ya Sayyid Al-Badawī, mwanamchi aliyezikwa Ţanţa, mji wa Misri. Wengine huweka nadhiri ya wanyama wa kuchinjwa kwa ‘watakatifu’ waliokufa kwa njia hiyo hiyo ambayo Waarabu wa zama za ujinga walikuwa wakifanya walipotenga sehemu ya riziki ya Mungu kwa masanamu yao. Wanyama wa kuchinjwa kama hao wamekatazwa kuwekewa nadhiri kwa namna hii, na wamekatazwa kuliwa wanapochinjwa, hata kama jina la Mungu limetajwa wakati wa kuchinjwa, kwa sababu wamejitakasa kwa vitu visivyokuwa Mungu.

Despite the fact that the faith based on God’s oneness is well established, some people continue to assign a portion of the sustenance God provides for them to beings or things similar to the idols of ignorant days. Some, for example, set loose a calf, which they call, ‘Sayyid Al-Badawī’s calf.’ The calf is thus sanctified. It is allowed to roam freely, eat whatever it will, with no one benefiting from it in any way, until it is slaughtered in honour of Sayyid Al-Badawī, a mystic buried in Ţanţa, an Egyptian city. Others pledge sacrificial animals to dead ‘saints’ in the same way as the ignorant Arabs used to do when they assigned portions of God’s provisions to their idols. Such sacrificial animals are forbidden to be pledged in this way, forbidden to be eaten when they are slaughtered, even though God’s name is mentioned at their slaughter, because they have been sanctified to things other than God.

Kwa asili yake, Uislamu unatofautiana na imani na jamii zote nyingine katika dhana na mtazamo.

By nature, Islam differs with all other creeds and societies in concepts and outlook.

Tofauti kati ya hao wawili ni pana kama tofauti kati ya sifa za makafiri na sifa za Mwenyezi Mungu mwenyewe. Kwani Yeye yuko juu zaidi ya kulinganishwa na chochote: "Kwa wale wasioamini Akhera ni sifa mbaya, na kwa Mwenyezi Mungu ni sifa ya hali ya juu kabisa, kwani Yeye ni Mwenye nguvu, Mwenye hekima." (Aya ya 60)

The difference between the two is as wide as the difference between the unbelievers’ characteristics and God’s own attributes. For He is far above all comparison: “To those who do not believe in the life to come applies the attribute of evil, whereas to God applies the attribute of all that is most sublime, for He is Almighty, Wise.” (Verse 60)

Katika hatua hii, suala la kumshirikisha Mungu na washirika linahusiana kwa karibu na suala la kukanusha maisha ya Akhera. Mambo yote mawili yanatokana na aina moja ya upotofu. Yanaunganishwa katika fikra za watu, na kuleta athari dhahiri kwa mtu binafsi, jamii ya binadamu, na maisha kwa ujumla. Ingawa wasioamini ni waovu katika fikra, tabia, imani, dhana na desturi zao, Mungu ana sifa kuu kabisa. Hawezi kulinganishwa na yeyote, hasa wale wasioamini. Yeye ni Mwenye nguvu, anayeweka kila kitu mahali pake sahihi, Mwenye hekima, anayetenda daima kwa msingi wa hekima isiyo na mwisho.

At this point the question of associating partners with God is closely related to that of denying the life to come. Both stem from the same sort of deviation. They are interlinked in people’s minds, leading to clear influences on the individual, human society and life altogether. Whilst the unbelievers are evil, in thought, behaviour, beliefs, concepts, and practices, God has the most supreme attributes. He cannot be compared with anyone, least of all those unbelievers. He is mighty, setting everything in its right place, wise, acting always on the basis of infinite wisdom.

Hakika Yeye anaweza kuwaadhibu watu kwa madhambi yao. Lau angetaka kufanya hivyo, angeliporomosha kila kitu juu ya vichwa vyao. Lakini kwa hekima yake, ameamua kuwapa muda, kwa muda maalum uliowekwa:

He certainly can punish people for their wrongdoing. Had He chosen to do so, He would have brought everything down over their heads. But in His wisdom, He has decided to give them respite, for a definite term:

Kama Mungu angewaadhibu watu kwa dhambi zao, asingeacha kiumbe hai yeyote juu ya uso [wa ardhi]. Lakini Yeye huwapa muhula hadi muda maalumu.

If God were to take people to task for their wrongdoing, He would not leave a single living creature on the face [of the earth]. But He gives them respite for a set term.

Katika hatua hii, sura inapitia baadhi ya mambo yanayoonyesha umoja wa Mungu katika vile alivyoumba katika ulimwengu, na katika sifa na tabia alizompa mwanadamu, pamoja na baadhi ya neema alizomjaalia ambazo hakuna mwingine isipokuwa Mungu angeweza kuzitoa. Katika aya tuliyoijadili hivi punde, Yeye anataja Kitabu Chake, Qur’ani, ambayo ndiyo neema bora aliyompa mwanadamu kwani inatoa uhai kwa nafsi. Kisha inafuatia kutajwa kwa maji ambayo Mungu huyateremsha kutoka mbinguni ili kuwapa uhai wa kimwili wanadamu na viumbe wengine. “Na Mungu huteremsha maji kutoka mbinguni, akaihuisha ardhi baada ya kufa kwake. Hakika katika hayo ipo ishara kwa watu wanaosikia.” (Aya ya 65) Maji ndiyo chanzo cha uhai kwa kila kiumbe hai.

At this point, the sūrah reviews some of the aspects pointing to God’s oneness in what God has created in the universe, and in the qualities and characteristics He has given man, as well as in the aspects of grace He has bestowed on him which none but God could have provided. In the verse we have just discussed He mentions His book, the Qur’ān, which is the best aspect of grace God has bestowed on man as it imparts life to souls. Now, this is followed by mentioning the water God sends down from the sky to give physical life to man and other creatures. “And God sends down water from the skies, giving life to the earth after it has been lifeless. In this there is surely a sign for people who listen.” (Verse 65) Water is indeed the source of life for every living thing.

Aya hii inafanya maji kuwa chanzo cha uhai kwa dunia yote, ikimaanisha kwamba hili linajumuisha kila kilichopo duniani. Yule anayegeuza kifo kuwa uhai ndiye hasa anayestahili kuwa Mungu na ndiye ambaye ibada inaelekezwa Kwake: "Hakika katika hili kuna ishara kwa watu wanaosikia." Wanapaswa kweli kutafakari wanachosikia na kuzingatia ujumbe wake. Kwa kweli Qur'ani inataja mara kwa mara ishara zinazoelekeza kwa Mungu na mamlaka Yake, na jinsi Anavyoleta uhai katika kilicho kifu. Inavuta usikivu wa watu kwa jambo hili, kwa sababu inatoa ushahidi usiopingika kwa yeyote anayetafakari kile anachokiona na kusikia.

This verse makes it the source of life for the whole earth, implying that this includes all that exists on earth. The One who transforms death into life is indeed the One who deserves to be God and to whom worship is addressed: “In this there is surely a sign for people who listen.” They should indeed reflect on what they hear and listen to its message. In fact the Qur’ān repeatedly mentions the signs pointing to God and His authority, and how He brings life into what is dead. It draws people’s attentions to this, because it provides irrefutable proof for anyone who reflects on what he sees and hears.

Dalili nyingine inatokana na uumbaji wa wanyama wa mifugo na maisha yao: "Na katika wanyama wa mifugo mna mazingatio kwenu: Tunakunywesha yaliyomo matumboni mwao, katikati ya kinyesi na damu, maziwa safi, yenye ladha kwa wanaokunywa." (Aya ya 66) Maziwa yanatolewaje kupitia viwele vya wanyama wa mifugo? Yanatokana na yale yanayobaki matumboni mwa wanyama wa mifugo baada ya kusaga chakula chao, na kufyonzwa kwa mabaki ya kinyesi ndani ya utumbo ili kugeuzwa kuwa damu. Kisha damu husafirishwa hadi kila seli mwilini, lakini inapofika kwenye tezi za maziwa au kiwele, hugeuka kuwa maziwa kupitia mchakato mzuri uliowekwa na Mungu. Hii ni kweli sehemu ya uumbaji Wake mzuri na usioweza kuigwa.

Mola wako amemfunulia nyuki: "Jenga makao yako milimani, katika miti, na katika majengo wanayojenga watu. Kisha kula kutoka kila aina ya matunda, na fuata kwa unyenyekevu njia ambazo Mola wako amezifanya ziwe nyepesi kwako." Kutoka tumboni mwake hutoka kinywaji cha rangi tofauti-tofauti, dawa kwa watu. Hakika katika hili kuna ishara kwa watu wanaofikiri.

Your Lord has inspired the bee: ‘Take up homes in the mountains, in the trees and in structures people may put up. Then eat of all manner of fruit, and follow humbly the paths your Lord has made smooth for you. ‘There issues from its inside a drink of different colours, a cure for people. Surely in this there is a sign for people who think.

(Aya 68-69)

(Verses 68-69)

Nyuki hufanya kazi kwa kufuata silika ambayo Mwenyezi Mungu amewapa. Ni ufunuo ambao wao hufuata. Kazi wanayofanya nyuki ni ya kina, sahihi na iliyopangwa vizuri sana hata akili yenye busara inapata ugumu kuitafakari. Hii inahusu ujenzi wa mizinga, mgawanyo wa kazi miongoni mwa nyuki, na utengenezaji wao wa asali safi.

The bees work on the prompting of their nature which God has given them. It is an inspiration that they follow. The work the bees do is so detailed, accurate and well planned that the rational mind finds it difficult to contemplate. This applies to the building of the hives, the division of the work between the tees, and to their production of pure honey.

Nyuki hujenga makazi yao, kwa mujibu wa maumbile yao, milimani na vilima, juu ya miti, na katika miundo ambayo watu huiweka kwa ajili ya mizabibu au mimea mingine. Mungu ameyafanya mambo kuwa rahisi kwa nyuki kupitia yale Aliyoweka katika maumbile yao na kupitia maumbile ya ulimwengu unaowazunguka. Aya inaeleza kwamba asali ni tiba kwa watu. Ingawa hili tayari limefafanuliwa kikamilifu na baadhi ya wataalamu wa tiba, ni kweli pia kwa sababu rahisi kwamba Qur’āni imelisema. Hii ndiyo kila Mwislamu anapaswa kuiamini, kwa kuzingatia ukweli kamili uliomo katika Qur’āni. Hili ndilo alilolieleza wazi kabisa Mtume ﷺ.

The bees take up home, according to their nature, in hills and mountains, in trees and in structures people put up for their vines or other plants. God has smoothed things for the bees through what He has planted in their nature and through the nature of the world around them. The verse states that honey provides a cure for people. Although this has already been fully explained by some medical experts, it is also true for the simple reason that the Qur’ān states it. This is what every Muslim should believe, based on the complete truth embodied in the Qur’ān. This is what the Prophet expressed very clearly.

Sura inaendelea kugusia jambo lililo karibu zaidi na wanadamu, kwa kuwa linahusu hali yao ya kuwepo, maisha yao duniani, riziki zao, wake zao, watoto wao na wajukuu zao. Kuna uwezekano mkubwa zaidi kwamba watajihisi wameunganika na jambo hili na kuitikia kwa wema ujumbe unaotoa.

The sūrah moves on to touch on something much closer to human beings, because it relates to their very being, their life on earth, provisions, spouses, children and grandchildren. They are more likely to feel an affinity with this and to respond positively to the message it provides:

Ni Mungu ndiye aliyekuumba; kisha atakufisha wakati wake utakapofika. Baadhi yenu hufikishwa katika hatua dhaifu kabisa ya maisha, hadi wasijue tena yale waliyokuwa wakiyajua hapo awali. Hakika Mungu ni Mjuzi wa kila kitu, Mwenye uwezo usio na kikomo. Mungu amewapa baadhi yenu zaidi ya wengine katika riziki. Lakini wale waliopewa zaidi hawako tayari kuwagawia riziki yao wale ambao mikono yao ya kulia inawamiliki, ili wote wawe sawa katika jambo hili. Je, basi, wataikataa neema ya Mungu? Mungu amewapa wake wa jinsi yenu, na kupitia wake hao amewapa watoto na wajukuu, na amewaruzuku riziki nzuri. Je, basi, wataamini batili na kuzikataa neema na baraka za Mungu? Badala ya Mungu, wanaabudu kitu ambacho hakiwezi kuwapa riziki yoyote kutoka mbinguni wala ardhini.

It is God who has created you; and in time will cause you to die. Some of you are left to the most feeble stage of life, so that they no longer know what they had previously known. God is indeed All- Knowing, infinite in His power. To some of you God has given more than He has given to others. Those who are so favoured are unwilling to share their provisions with those whom their right hands possess, so that they are all equal in this respect. Will they, then, deny God’s favours? And God has given you spouses of your own kind and has given you, through your spouses, children and grandchildren, and provided you with wholesome sustenance. Will they, then, believe in falsehood and deny God’s grace and blessings? Instead of God, they worship something that can provide them with no sustenance from the heavens or the earth.

Hawatawahi kuwa na uwezo kama huo.

Never can they have such power. (Verses 70-73)

Aspeki hii ya kwanza inaelekeza kwenye uhai na mauti, ambayo yanamgusa kila binadamu. Ni ukweli rahisi kwamba watu wanapenda uhai, na wanapolitafakari jambo hili huenda likaamsha shukrani kwa uwezo na neema ya Mungu. Vilevile, hofu ya kupoteza uhai inaweza kuzaa tahadhari na kumtegemea Mungu anayetoa uhai. Zaidi ya hayo, picha ya wazee, walio dhaifu, wanaosahau waliyojifunza na kudhoofika katika hali ya kutokuwa na hatia kama ya mtoto asiye na msaada, inaweza kuwafanya watu watafakari hatua mbalimbali za maisha na kuchukua mtazamo wa unyenyekevu zaidi. Wataanza kuangalia nguvu, elimu na uwezo wa mwanadamu kwa mtazamo tofauti. Kauli ya mwisho ya aya hii ni, "Hakika Mungu ni Mjuzi wa kila kitu, Muweza wa kila kitu." (Aya ya 70) Hii inaonyesha kwamba elimu ya kweli, kamili na ya milele ni ya Mungu peke yake, kama ilivyo nguvu isiyoweza kupingwa ambayo haidhoofiki kwa wakati. Elimu yote na nguvu zote alizonazo binadamu ni zisizokamilika, za sehemu tu, na zimefungwa na wakati.

Badala ya Mungu, wanaabudu kitu ambacho hakiwezi kuwapa riziki yoyote kutoka mbinguni wala duniani. Hawawezi kamwe kuwa na uwezo huo.

Instead of God, they worship something that can provide them with no sustenance from the heavens or the earth. Never can they have such power. (Verse 73)

Ni jambo la kushangaza kweli kwamba tabia ya binadamu inaweza kupotoka kiasi cha kuruhusu kuabudiwa kwa vitu ambavyo haviwezi kuwapa watu chochote. Wao huvipendelea vitu kama hivyo badala ya Mungu, Muumba anayewapa kila wanacho nacho na baraka zote wanazofurahia. Lakini wanaenda mbali zaidi, kwa kuvihusisha na kufanana na Mungu. Hivyo ndivyo amri inavyosema: “Basi msimfanyie Mungu mshirika wowote. Hakika Mungu anajua yote, nanyi hamjui.” (Aya ya 74) Mungu hana mshindani, hivyo watu hawapaswi kamwe kudai kuwa kuna yeyote aliye sawa au anayefanana naye.

It is indeed amazing that human nature can become so twisted as to allow the worship of things that can provide people with nothing. They prefer such things to God, the Creator who provides them with all they have and all the blessings they enjoy. Yet they go even further, attributing to them similarities with God. Hence the commandment: “Do not, then, compare anything with God. Indeed, God knows all, whereas you have no knowledge.” (Verse 74) God has no peers, so people must never claim that there is anyone equal or similar to Him.

Sūra hiyo kisha inatoa mifano miwili: bwana mmoja anayeweza kutoa na kuruzuku, na mtumwa mlemavu asiyepata chochote. Mifano hii imetolewa ili kuleta karibu kwenye ufahamu wao ukweli wa milele ambao walikuwa wameupuuza. Ukweli huo ni kwamba Mwenyezi Mungu hana mshirika, na kwamba hawapaswi kamwe kumlinganisha Mungu na yeyote katika ibada yao.

The sūrah then gives two examples of a master who can give and provide and a disabled slave who earns nothing. These examples are given to bring the eternal truth they had overlooked closer to their understanding. That truth is that God has no peers and that they must never equate God with anyone in their worship.

Kila kitu na kila mtu isipokuwa Mungu ameumbwa na Yeye, na wote ni watumishi Wake.

Everyone and everything other than God is created by Him, and all are His servants.

Mwenyezi Mungu anatoa mfano huu: mtumwa aliyefungwa, asiyeweza kufanya chochote kwa hiari yake, na mtu huru ambaye tumemjaalia riziki nzuri, naye hutoa kutokana nayo kwa siri na hadharani. Je, hawa wawili wanaweza kuwa sawa? Sifa zote ni za Mwenyezi Mungu peke yake, lakini watu wengi hawana ujuzi. Na Mwenyezi Mungu anatoa mfano mwingine: watu wawili, mmoja wao ni bubu na hawezi kufanya chochote kwa hiari yake. Yeye ni mzigo mtupu kwa bwana wake: popote anapomtuma, hafanyi jema lolote. Je, anaweza kuzingatiwa kuwa sawa na yule anayeamrisha haki na kufuata njia iliyonyooka? (Aya 75-76)