Sura hii fupi inamletea Muĥammad, Mjumbe wa Mungu, habari njema kwamba msaada wa Mungu utakuja, pamoja na ushindi na kukubaliwa kwa dini Yake na watu kwa pamoja. Inamwamuru aelekee kwa Mola wake Mlezi kwa ibada iliyojaa unyenyekevu, pamoja na ombi la unyenyekevu la kutaka msamaha Wake. Sura hii pia inaonyesha asili na uadilifu wa imani hii na itikadi yake, ambayo humpandisha mwanadamu hadi kiwango cha heshima, kujitolea na uhuru ambacho hawezi kukifikia kamwe isipokuwa kwa kuitikia wito wa Uislamu na kutekeleza ujumbe wa Kiislamu.
This short sūrah brings the good news to Muĥammad, God’s Messenger, that God’s help will be forthcoming, as will victory and peoples’ collective acceptance of His religion. It instructs him to turn towards his Lord in devoted adoration coupled with a humble request for His forgiveness. The sūrah also presents the nature and the righteousness of this faith and its ideology, which elevates humanity to a standard of dignity, dedication and freedom that it can never attain except through responding to the call of Islam and implementing the Islamic message.
Miongoni mwa simulizi kadhaa kuhusu sababu ya kushuka kwa sura hii, tunanukuu ile aliyoipokea Imam Ahmad, isemayo kwamba: "Aisha alisema kwamba Mjumbe wa Mwenyezi Mungu ﷺ alikuwa akirudia mara nyingi, kuelekea mwisho wa maisha yake: Utukufu wote na sifa zote ni za Mwenyezi Mungu. Namwomba msamaha Wake; na natubu dhambi zangu." Pia alisema:
Of the several traditions regarding the revelation of this sūrah, we quote the one related by Imām Aĥmad which runs as follows: “`Ā’ishah said that God’s Messenger used to repeat very frequently, towards the end of his life: All glorification and praises are due to God. I seek His forgiveness; and I repent of my sins.’ He also said:
Bwana wangu aliniambia kwamba ningeona ishara katika jamii yangu. Aliniamuru nimtakase na kumsifu Yeye, Mwingi wa msamaha, na kuomba msamaha Wake ninapoona ishara hii. Hakika, nimeiona.
‘My Lord told me I would see a sign in my community. He ordered me to glorify and praise Him, the Forgiving, and ask His pardon when I see this sign. Indeed, I have.
Wakati msaada wa Mwenyezi Mungu na ushindi vitakapokuja, nawe ukawaona watu wakiingia katika dini ya Mwenyezi Mungu kwa wingi, basi mtakase Mola wako Mlezi kwa sifa zake, mhimidi, na umwombe msamaha. Hakika yeye ndiye Mwenye kupokea toba.’“ [Pia amepokewa na Muslim kwa mnyororo mwingine wa wapokezi.] Ibn Kathīr anasema katika tafsiri yake ya Qur’ān: “Ushindi uliotajwa katika sura hii unarejea, kama walivyokubaliana wote, kwenye ukombozi wa Makka. Makabila ya Waarabu yalikuwa yakisubiri kumalizika kwa mzozo kati ya Quraysh na Waislamu, kabla ya kuamua kukubali Uislamu, wakisema kwamba ikiwa Muhammad ﷺ atawashinda watu wake, basi hakika atakuwa nabii. Kwa hiyo, mambo hayo yalipotimia, walikubali Uislamu kwa wingi. Ndani ya miaka miwili tangu ukombozi wa Makka, Rasi yote ya Uarabuni ilitawaliwa na Uislamu, na kwa shukrani zote kwa Mwenyezi Mungu, kila kabila la Kiarabu lilitangaza imani yake katika Uislamu.” Katika kitabu chake Ṣaḥīḥ al-Bukhārī, anamnukuu `Amr ibn Salamah akisema: “Makka ilipoangukia Uislamu, kila kabila lilikimbilia kumtangazia Mjumbe wa Mwenyezi Mungu ﷺ kukubali kwao Uislamu.
When God’s help and victory come, and you see people embracing God’s religion in large numbers then extol your Lord’s limitless glory, and praise Him, and seek His forgiveness. He is the One who accepts repentance.’“ [Related also by Muslim with a different chain of transmission.] Ibn Kathīr says in his commentary on the Qur’ān: “The victory mentioned in this sūrah refers, as unanimously agreed, to the conquest of Makkah. The Arab tribes were awaiting the settlement of the conflict between the Quraysh and the Muslims, before making a decision about their acceptance of Islam, saying that if Muĥammad were to prevail over his people, he would indeed be a prophet. Consequently, when that was accomplished they accepted Islam in large numbers. Within two years of the conquest of Makkah, the whole Arabian Peninsula was dominated by Islam, and, all thanks to God, every Arab tribe declared its belief in Islam.” In his Şaĥīĥ al-Bukhārī quotes `Amr ibn Salamah as saying: “When Makkah fell to Islam, every tribe hastened to declare to God’s Messenger its acceptance of Islam.
Walikuwa wakimngojea itokee, wakisema: 'Mwacheni peke yake na watu wake. Hakika yeye angekuwa nabii ikiwa angewashinda.' Riwaya hizi zinaendana kwa mpangilio wa wakati na maneno ya sura hii, kwa maana kwamba kuteremka kwake kulikuwa ishara ya jambo litakalofuata, pamoja na maagizo kwa Nabii ﷺ juu ya afanye nini wakati tukio hilo litakapotokea.
They were waiting for it to take place, saying, ‘Leave him alone with his people. He would indeed be a prophet if he prevailed over them...” These reports are chronologically in line with the wording of the sūrah, in the sense that its revelation was a sign of something to follow, with some instructions to the Prophet on what he should do when this event would take place.
Hata hivyo, kuna simulizi nyingine tofauti ambayo si vigumu kuipatanisha na ile tuliyokwisha kuijadili. `Abdullāh ibn `Abbās, binamu wa Mtume ﷺ na Sahaba mwenye elimu, anasimulia: "`Umar alikuwa akiniruhusu kujiunga na kundi la wazee waliokuwepo Badr, lakini baadhi yao walihisi vibaya wakauliza kwa nini niruhusiwe kuwa pamoja nao ilhali nilikuwa na umri sawa na watoto wao. Lakini `Umar aliwaambia, 'Mnajua ni wa familia gani.' Siku moja `Umar aliwaalika wote, na pia aliniita mimi. Nilihisi kwamba alitaka kuwaonyesha kwa nini alinipa heshima hiyo. Aliwauliza, 'Mnasemaje kuhusu kauli ya Mungu: Itakapokuja nusura ya Mungu na ushindi?' Baadhi yao walijibu, 'Ni amri kwamba tumtukuze na tumwombe msamaha Yeye atakapotupa ushindi na kutujaalia neema zake.' Wengine walinyamaza. Ndipo `Umar aliniuliza, 'Je, wewe unakubaliana na mtazamo huu, Ibn `Abbās?' Nilijibu kwa kukataa. `Umar aliniuliza tena, 'Basi wewe unasema nini?' Nikajibu, 'Ilikuwa ishara kutoka kwa Mungu kwa Mjumbe wake ikionyesha kukaribia kwa mwisho wa uhai wake. Maana yake ni: Itakapokuja nusura ya Mungu na ushindi, ujue kwamba mwisho wako umekaribia, basi mtukuze Mola wako kwa utukufu usio na kikomo, umsifu, na umwombe msamaha. Yeye ndiye Mwenye kukubali toba.'" `Umar akasema, 'Kwa ujuzi wangu, haina maana nyingine zaidi ya uliyoyasema.'" [Imepokewa na al-Bukhārī.] Kwa hiyo inawezekana kwamba Mjumbe wa Mungu ﷺ, baada ya kuona ishara ya Mola wake, alitambua kwamba alikuwa ametimiza ujumbe wake katika maisha haya, na kwamba wakati wake wa kuondoka ulikuwa umefika, ambayo ndiyo hasa aliyokusudia Ibn `Abbās.
There is, nevertheless, a different report which is not difficult to reconcile with the one we have already discussed. `Abdullāh ibn`Abbās, the Prophet’s cousin and learned Companion, reports: “Umar used to let me join the company of elders who were present at Badr, but some of them felt uneasy and asked why I should be allowed with them when I was of the same age as their own children. But `Umar said to them, ‘You know to what family he belongs.’ One day `Umar invited them all and invited me as well. I felt that he wanted to show them why he gave me such a privilege. He asked them, ‘What do you make of God’s saying: When God’s help and victory come?’ Some of them replied, ‘It is an order that we must praise Him and seek His forgiveness when He helps us to triumph and bestows His favours on us.’ Others remained silent. Then `Umar asked me, ‘Do you agree with this view, Ibn `Abbās?’ I answered in the negative. `Umar asked me again, ‘What, then, do you say?’ I replied, ‘It was a sign from God to His Messenger indicating the approach of the end of his life. It means: when God’s help and victory come, you should know that your end is near, then extol your Lord’s limitless glory, and praise Him, and seek His forgiveness. He is the One who accepts repentance.’“ `Umar commented, ‘To my knowledge, it only means what you have just said.” [Related by al-Bukhārī.] So it is possible that God’s Messenger, having witnessed his Lord’s sign, realized that he had fulfilled his mission in this life, and that it was time for him to depart, which was what Ibn `Abbās actually meant.
Ripoti nyingine iliyosimuliwa na al-Bayhaqī, pia kwa mamlaka ya Ibn `Abbās, inasema kwamba sūrah hii ilipoteremshwa mara ya kwanza, Mtume ﷺ alimwomba binti yake, Fāţimah, aje kwake, na akamwambia, ‘Kifo changu kimetangazwa kwangu.’ Akaonekana akianza kulia. Lakini baadaye kidogo alicheka. Baada ya muda fulani alieleza, “Nililia aliponiambia kuhusu kifo chake kinachokaribia. Lakini kisha akaniambia, Subiri kwa subira, kwa sababu wewe ndiye utakuwa wa kwanza wa watu wa nyumbani kwangu kujiunga nami’, hivyo nikacheka.” Kulingana na hadīth hii ya mwisho, wakati wa kuteremshwa kwa sūrah kwa kweli umewekwa kuwa baadaye kuliko ishara hiyo. Yaani, ushindi na kukubaliwa kwa pamoja kwa Uislamu na watu. Mambo yalipotokea kwa namna hii, Mtume ﷺ alijua kwamba maisha yake yangefikia mwisho hivi karibuni. Lakini tena, simulizi ya kwanza ni sahihi zaidi na inaendana vizuri zaidi na maana ya sūrah, hasa kwa kuwa tukio linalohusu Fāţimah, kulia kwake na kucheka kwake, limesimuliwa katika muktadha tofauti unaoafikiana na toleo tunalolipendelea. Simulizi hii nyingine inasema: “Umm Salamah, mke wa Mtume ﷺ, alisema: ‘Mtume ﷺ alimwita Fāţimah siku moja wakati wa mwaka wa ushindi na akazungumza naye faraghani. Akalia. Kisha akazungumza naye tena naye akawa anacheka. Baada ya kufariki kwake, nilimwuliza kuhusu tukio hilo naye akaeleza, Mjumbe wa Mungu ﷺ aliniambia kwamba atafariki hivi karibuni, kwa hiyo nililia. Kisha aliniambia kwamba mimi nitakuwa mwanamke aliyesifiwa zaidi peponi baada ya Maryam binti `Imrān, kwa hiyo nikacheka.’” [Imesimuliwa na al-Tirmidhī.] Simulizi hii inaafikiana na maana ya jumla ya maandishi ya Qur’ān na yale aliyoyasimulia Imām Aĥmad, ambayo pia yanapatikana katika Şaĥīĥ ya Muslim. Yaani, kulikuwa na ishara kati ya Mungu na Mtume wake ﷺ, ambayo sūrah inaibainisha. Kwa hiyo, ushindi uliohakikisha Makkah kuingia katika Uislamu ulipotimia, Mtume ﷺ alijua kwamba hivi karibuni atakutana na Mola wake. Ndiyo maana alizungumza na Fāţimah kwa namna iliyoelezwa na Umm Salamah.
A different report related by al-Bayhaqī, also on Ibn `Abbās’s authority, mentions that when this sūrah was first revealed, the Prophet asked his daughter, Fāţimah, to come over and told her, ‘My death has been announced to me.’ She was seen to start crying. But a little later she smiled. Some time later she explained, “I cried when he told me of his approaching death. But he then said to me, Be patient, because you will be the first of my household to join me’, so I smiled.” According to this last ĥadīth, the time of the revelation of the sūrah is actually fixed as coming later than the sign. That is, the victory and the people’s collective acceptance of Islam. When events took place in this fashion the Prophet knew that his life would soon come to a close. But again the first account is more authentic and fits in more suitably with the import of the sūrah, especially as the incident concerning Fāţimah and her crying and smiling is related in a different context which agrees with the version we prefer. This other report goes as follows: “Umm Salamah, the Prophet’s wife, said: ‘The Prophet invited Fāţimah one day during the year of the victory and spoke to her in private. She cried. Then he spoke to her again and she was smiling. After he died, I asked her about the incident and she explained, God’s Messenger told me he was soon to die, so I cried. Then he told me that I would be the next most celebrated woman in heaven, next to Maryam bint `Imrān, so I smiled.’“ [Related by al-Tirmidhī.] This report agrees with the general meaning of the Qur’ānic text and with what Imām Aĥmad related, which also appears in Muslim’s Şaĥīĥ. That is, there was a sign between God and His Messenger, which the sūrah specifies. Hence, when the victory that secured Makkah to Islam was accomplished, the Prophet knew that he was soon to meet his Lord. Hence he spoke to Fāţimah in the manner described by Umm Salamah.
Tukio Lililosubiriwa
Sasa tutazingatia maana ya kudumu na maelekezo yaliyomo katika sura hii fupi: "Itakapokuja msaada wa Mwenyezi Mungu na ushindi, na ukawaona watu wakiingia katika dini ya Mwenyezi Mungu kwa makundi, basi mtakase Mola wako kwa sifa Zake, na umsifu, na umwombe msamaha. Hakika Yeye ndiye Mwenye kupokea toba."
An Awaited Event We will now consider the permanent import and instructions outlined in this short sūrah: “When God’s help and victory come, and you see people embracing God’s religion in large numbers, then extol your Lord’s limitless glory, and praise Him, and seek His forgiveness. He is the One who accepts repentance.” (Verses 1-3)
Mwanzo wa aya ya kwanza unaonyesha kwa njia ya kudokezwa dhana ya kile kinachotokea katika ulimwengu huu na matukio yanayojiri katika maisha haya. Pia unahusu nafasi halisi ya Mtume ﷺ na wafuasi wake katika maendeleo ya Uislamu, na kiwango ambacho maendeleo hayo yanategemea juhudi zao. "Msaada wa Mwenyezi Mungu na ushindi unapokuja..." unaashiria kwamba ni msaada unaotolewa na Mwenyezi Mungu, na ni Yeye anayeleta ushindi kwa wakati wake mwenyewe, katika namna anayoamua na kwa kusudi analoliweka. Mtume ﷺ na Masahaba wake hawana uhusiano wowote nao kabisa, wala hawapati faida yoyote binafsi kutokana nao. Inawatosha kwamba Yeye анаfanya hivyo kupitia wao, anawateua kuwa walinzi wake na kuwakabidhi jukumu hilo. Hiki ndicho wanachopata tu kutokana na msaada wa Mwenyezi Mungu, ushindi, na watu kuukubali dini Yake kwa wingi.
The beginning of the first verse implicitly presents a concept of what goes on in this universe and the events that take place in this life. It also covers the actual role of the Prophet and his followers in the progress of Islam, and to what extent it depends on their efforts. ‘When God’s help and victory...’, denotes that it is help granted by God, and it is He who brings about victory in His own good time, in the form He decides and for the purpose He determines. The Prophet and his Companions have nothing to do with it at all, and they obtain no personal gain from it. It suffices for them that He does it through them, appoints them as its guards and entrusts it to them. This is all they acquire from God’s help, the victory and people’s acceptance en masse of His religion.
Kulingana na dhana hii, wajibu wa Mtume na Maswahaba zake, ambao Mungu aliwachagua na kuwapa heshima ya kuwa vyombo vya ushindi kwa ajili ya kazi yake, ulikuwa ni kumgeukia Yeye wakati wa kilele cha ushindi, kwa sifa, kwa kueleza shukrani na kuomba msamaha. Shukrani na sifa ni kwa Mungu kwa kuwa mkarimu kiasi cha kuwachagua wao kuwa wabebaji wa bendera ya dini yake; kwa rehema na fadhila alizozitoa kwa binadamu wote kwa kuifanya dini yake ishinde; na kwa ushindi wa Makkah na kukubali kwa pamoja kwa watu Uislamu.
According to this concept, the duty of the Prophet and his Companions whom God chose and gave the privilege of being the instruments of victory for His cause, was to turn to Him at the climax of victory in praise, expressing gratitude and seeking forgiveness. Gratitude and praise are for His being so generous as to have chosen them to be the standard-bearers of His religion; for the mercy and favour He did to all humanity by making His religion victorious; and for the conquest of Makkah and people’s collective acceptance of Islam.
Anaombewa msamaha wake kwa hisia yoyote yenye kasoro, inayoshikiliwa moyoni kwa siri, kama vile kujikweza, ambayo wakati mwingine huingia moyoni mwa mtu pale ushindi unapopatikana baada ya mapambano marefu. Ni karibu haiwezekani kwa binadamu kuzuia jambo hili kutokea, na kwa sababu hiyo msamaha wa Mungu unapaswa kutafutwa. Msamaha pia unapaswa kutafutwa kwa lolote lililoweza kuingizwa moyoni wakati wa mapambano marefu na ya kikatili, na kwa kuwa na papara kutokana na kuhisi kuchelewa kwa ushindi, au athari za kukata tamaa kwa ghafla, kama Qur'ani inavyotaja mahali pengine: "Je, mnadhani mtaingia peponi hali ya kuwa bado hamjapata mateso kama yale ya [Waumini] waliotangulia kabla yenu?
His forgiveness is sought for any defective feeling, privately entertained, such as vanity, which sometimes creep into one’s heart when victory is attained after a long struggle. It is almost impossible for human beings to prevent this happening and therefore God’s forgiveness is to be sought. Forgiveness also has to be sought for what might have been insinuated within one’s heart during the long and cruel struggle and for petulance resulting from a conceived delay of victory, or the effects of convulsive despair, as the Qur’ān mentions elsewhere: “Do you reckon that you will enter paradise while you have not suffered like those [believers] who passed away before you?
Taabu na mateso yaliwapata, na walitikiswa kwa nguvu mno hata Mtume na waumini waliokuwa pamoja naye wakasema: "Msaada wa Mwenyezi Mungu utakuja lini?" Hakika, msaada wa Mwenyezi Mungu u karibu.
{Taabu na mateso yaliwapata, na walitikiswa kwa nguvu mno hata Mtume na waumini waliokuwa pamoja naye wakasema: "Msaada wa Mwenyezi Mungu utakuja lini?" Hakika, msaada wa Mwenyezi Mungu u karibu.} (Al-Baqarah 2:214)
Affliction and adversity befell them, and so terribly shaken were they that the Messenger and the believers with him would exclaim, ‘When will God’s help come?’ Surely, God’s help is close at hand.” (2: 214)
Ni jambo la lazima pia kumwomba Mwenyezi Mungu msamaha kwa mapungufu ya mtu katika kumsifu Mwenyezi Mungu na kumshukuru kwa neema zake zisizo na mwisho zinazotolewa wakati wote. "Mkitaka kuhesabu neema za Mwenyezi Mungu, hamtaweza kuzihesabu." (16: 18) Juhudi za mtu katika jambo hili, iwe kubwa kiasi gani, si za kutosha kamwe.
It is also necessary to seek God’s forgiveness for one’s shortcomings in praising God and thanking Him for His infinite favours which are granted at all times. “If you were to count God’s favours, never will you be able to number them.” (16: 18) However great one’s efforts in this respect are, they are never adequate.
Kuomba msamaha wakati wa ushindi pia huibua hisia za udhaifu na ukosefu wa ukamilifu, wakati ambapo mtazamo wa kiburi na majivuno unaonekana kuwa wa kawaida. Mambo haya yote yanahakikisha kwamba hakuna dhuluma itakayowapata walioshindwa. Kiongozi aliyeshinda anafanywa kutambua kwamba ni Mungu aliyemteua, mtu ambaye hana uwezo wake mwenyewe na ambaye hana nguvu yoyote, kwa kusudi lililopangwa kabla; kwa hiyo ushindi na ushindi wa kuteka pamoja na dini vyote ni Vyake, na kwake Yeye mambo yote hatimaye hurejea.
Seeking forgiveness at a moment of triumph also arouses feelings of weakness and imperfection at a time when an attitude of pride and conceit seems natural. All these factors guarantee that no tyranny will afflict the vanquished. The victorious leader is made to realize that it is God who has appointed him, a man who has no power of his own and who is devoid of any strength, for a predetermined purpose; consequently the triumph and the conquest as well as the religion are all His, and to Him all things ultimately return.
Huu ndio mfano mtukufu na wa heshima ambao Qur'ani inawahimiza watu kujitahidi kuufikia, mfano ambao utukufu wa mwanadamu uko katika kuacha kiburi chake mwenyewe, na ambao uhuru wa nafsi yake uko katika kunyenyekea kwake kwa Mungu. Lengo lililowekwa ni ukombozi kamili wa nafsi za binadamu kutoka minyororo yao ya ubinafsi, huku lengo lao pekee likiwa ni kupata radhi za Mungu.
This is the lofty, dignified ideal the Qur’ān exhorts people to toil towards, an ideal in which man’s exaltation is in neglecting his own pride and where his soul’s freedom is in his subservience to God. The goal set is the total release of human souls from their egoistic shackles, their only ambition being to attain God’s pleasure.
Pamoja na utoaji huu lazima kuwepo na juhudi zinazomsaidia mwanadamu kustawi duniani, zinazoendeleza ustaarabu wa binadamu, na kutoa uongozi ulioongozwa vema, safi usio na dosari, wenye kujenga, wa haki, uliojitolea kwa Mungu.
Along with this release there must be exerted effort which helps man flourish in the world, promotes human civilization and provides a rightly-guided, unblemished, constructive, just leadership devoted to God.
Kwa upande mwingine, juhudi za mwanadamu za kujikomboa akiwa bado amefungwa na ubinafsi, amefungwa minyororo na shauku yake ya mambo ya kidunia, au amezidiwa na tamaa zake, hazina maana kabisa isipokuwa ajikomboe kutoka kwa matamanio na malengo yake binafsi. Utii wake kwa Mungu lazima uwe juu ya kila kitu kingine, hasa wakati wa ushindi na wakati wa kukusanya ngawira. Mwenendo wa namna hii, ambao Mungu anautaka wanadamu wauafikie, ndio ulikuwa sifa bainifu ya Manabii wote.
By contrast, man’s efforts to liberate himself while in the grip of egoism, shackled by his zest for worldly things, or overpowered by his cravings, turn out to be absolutely useless unless he frees himself from personal desires and ambitions. His loyalty to God must be made to override everything else, particularly at the moment of triumph and the collection of booty. Such behaviour, which God wants humanity to attain, was the characteristic feature of all the Prophets.
Ilikuwa hivyo pia kwa Nabii Yusufu, alipopata alichokitaka na ndoto yake ikatimia: "Akawapandisha wazazi wake juu ya kiti cha enzi, nao wakamsujudia. Akasema: 'Baba, huu ndio ufafanuzi wa ndoto yangu ya zamani. Mola wangu Mlezi ameifanya kuwa kweli. Amenifanyia wema, kwa kuniokoa gerezani, na kuwaleta nyinyi kutoka jangwani baada ya Shetani kuvuruga uhusiano kati yangu na ndugu zangu. Mola wangu Mlezi ni Mwenye fadhili katika alivyotaka. Yeye ndiye Mjuzi, Mwenye hekima.'" (12: 100)
Such was the case with the Prophet Joseph, when all he wanted was achieved and his dream came true: “And he raised his parents to the highest place of honour, and they fell down on their knees, prostrating themselves before him. He said: ‘Father, this is the real meaning of my dream of long ago. My Lord has made it come true. He has been gracious to me, releasing me from prison, and bringing you all from the desert after Satan had sown discord between me and my brothers. My Lord is gracious in whatever way He wishes. He is All-Knowing, truly Wise.” (12: 100)
Wakati huo wa kilele, Yusuf alijiondoa kwenye shangwe na mikono iliyomkumbatia ili kumgeukia Mola wake, akimsifu kwa hisia safi ya shukrani: "Mola wangu, Wewe umenipa madaraka na umenifundisha baadhi ya maana halisi ya maneno. Muumbaji wa mbingu na ardhi! Wewe ndiye mlinzi wangu katika dunia hii na katika maisha ya Akhera. Nifishe nikiwa mwenye kujisalimisha kwako, na uniunganishe na watu wema." ({12: 101})
Then, at that moment of climax, Joseph took himself away from the jubilations and embracing arms to turn towards his Lord, praising Him with a pure sense of gratitude: “My Lord, You have given me power and imparted to me some understanding of the real meaning of statements. Originator of the heavens and the earth! You are my guardian in this world and in the life to come. Let me die as one who has surrendered himself to You, and admit me among the righteous.” (12: 101)
Hivyo basi hisia yoyote ya kujipenda na furaha aliyokuwa nayo kwa sababu ya kukutana tena na familia yake ilitoweka, na picha tunayobaki nayo ni ya mtu mmoja, Yusuf, akimwomba Mwenyezi Mungu amsaidie kubaki mnyenyekevu kwake hadi atakapokufa, na amjaalie, kwa rehema na fadhila zake, kujiunga na waja wake wema.
Thus any sense of his own egotism and happiness brought about by his reunion with his family vanished, and the picture we are left with is that of an individual, Joseph, praying to God to help him remain submissive to Him until he dies and to let him, out of His mercy and grace, join His righteous servants.
o, ilikuwa pia kwa Nabii Sulaiman, alipoona kiti cha Malkia wa Sheba kimeletwa karibu sana naye: "Alipokiona kimewekwa mbele yake alisema: 'Hii ni katika fadhili za Mola wangu, ili anijaribu kama nitashukuru au nitakuwa mkafiri. Anayeshukuru, hushukuru kwa faida ya nafsi yake, na anayekufuru, basi Mola wangu ni Mwenye kutosheleza na Mkarimu.'" (27: 40)
o, it was also with the Prophet Solomon, when he saw the Queen of Sheba’s throne brought into his very reach: “When he saw it set in his presence he said: ‘This is of the bounty of my Lord, that He may try me whether I give thanks or remain ungrateful. He who gives thanks does so for his own good, and he who is ungrateful, well, my Lord is all sufficient and bountiful.” (27: 40)
Na ndivyo ilivyokuwa kwa Muhammad ﷺ katika maisha yake yote. Wakati wa ushindi, pale ushindi wa Makka ulipotimia, aliingia mjini akiwa amepanda ngamia wake huku kichwa chake kikiwa kimeinamishwa chini. Alisahau furaha ya ushindi, na kwa shukrani akainamisha kichwa chake akimtafuta msamaha Mola wake, ijapokuwa alikuwa ametoka tu kuushinda mji wa Makka, ambao watu wake walimtesa waziwazi bila haya na kumfukuza. Hii pia ndiyo ilikuwa mwenendo wa Maswahaba wake baada yake.
And so indeed it was with Muĥammad throughout his life. In the moment of triumph, as the conquest of Makkah was accomplished, he entered the city on the back of his camel with his head bowed low. He forgot the joy of victory and thankfully bowed his head seeking his Lord’s forgiveness, even though he had just conquered Makkah, whose people had openly and unashamedly persecuted and expelled him. This also was the practice of his Companions after him.
Hivyo, kwa imani kwa Mungu, kizazi hicho kikubwa cha wanadamu kilipandishwa juu sana, kikafikia kiwango cha ukuu, nguvu na uhuru ambacho hakikuwa na mfano wake.
Thus, upon belief in God, was that great generation of humanity raised very high, reaching an unparalleled standard of greatness, power and freedom.