“Nun. Kwa kalamu. Na kwa wayaandikayo.” (Aya 1) Sura inaanza kwa kiapo cha Mwenyezi Mungu Mtukufu. Kiapo ni kwa herufi nun, kwa kalamu, na kwa uandishi. Uhusiano wa herufi hii ya alfabeti na zile mbili nyingine, yaani kalamu na uandishi, uko wazi. Mwenyezi Mungu anapoapa kwa vitu hivi, anavipa umuhimu unaostahili, akisisitiza jambo hili na kuliwasilisha kwa jamii ambayo kujifunza kwa njia hii hakukuthaminiwa. Kwa kweli, uandishi ulikuwa nadra sana na wa kizamani katika jamii ile, ilhali nafasi ambayo ilikusudiwa kuchukua ilihitaji uwezo huo ukue na kuenea. Hii ndiyo njia pekee ambayo kwayo ingeweza kuueneza imani yake na mifumo aliyoiweka kwa maisha ya binadamu. Kisha ingehitajika kutoa uongozi wa busara kwa ubinadamu. Bila shaka, uandishi ni kipengele cha msingi katika kutekeleza kazi kama hizo.

“Nun. By the pen. by all they write. ” (Verse 1) The surah begins with an oath by God Almighty. The oath is by the letter nun. the pen and writing. The relationship between this letter of the alphabet and the other two, i.e. the pen and writing, is clear. As God swears by these He gives them due importance, highlighting this and presenting it to a community where learning through this approach was not valued. In fact, writing was very rare and primitive in that community while the role it was destined to play required that such ability develop and become widespread. This was the only way through which it could advocate its faith and the systems it laid down for human life. It would then be required to provide wise leadership for humanity. Writing is no doubt a basic element in fulfilling such tasks.

Hoja hii inaungwa mkono na ukweli kwamba ufunuo wa Kiislamu ulianza kwa amri ya kusoma. "Soma kwa jina la Mola wako Mlezi aliyeumba, ameumba binadamu kwa tone la damu iliyoganda. Soma, kwa kuwa Mola wako Mlezi ndiye Mkarimu kabisa. Aliyefundisha kwa kalamu, amemfundisha binadamu asiyoyajua" (96: 1-5). Amri hii ilitolewa kwa Nabii ﷺ asiyejua kusoma wala kuandika, ambaye Mwenyezi Mungu, katika hekima yake isiyo na kikomo, alitaka asiweze kusoma wala kuandika. Hata hivyo, ufunuo aliopewa ulianza kwa msisitizo mkubwa juu ya kujifunza kupitia kusoma na kuandika kwa kalamu. Umuhimu huu unarudiwa hapa kupitia kiapo kwa herufi nun, kalamu na maandishi. Yote haya yanapaswa kuonekana kama sehemu ya mfumo wa kimungu wa kulea jamii ya Waislamu na kuiandaa kwa nafasi ya ulimwengu mzima ambayo Mwenyezi Mungu aliipangia.

This point is endorsed by the fact that Islamic revelations started with the order to read: “Read in the name of your Lord who has created— created man out of a germ-cell. Read — for your Lord is the most Bountiful One. Who has taught the use of the pen. taught man what he did not know” (96: 1-5) This instruction was given to the unlettered Prophet, whom God in His infinite wisdom willed to be unable to read and write. Yet the revelations vouchsafed to him began with such emphasis on learning through reading and writing with the pen. This importance is reiterated here by the oath using the letter nun. the pen and the writing. All this should be seen as part of the divine system of cultivating the Muslim community and preparing it for the universal role God assigned to it.

Hii inafuatiwa na ushuhuda mkubwa na heshima tele: “Hakika wewe una tabia adhimu” (Aya ya 4). Ulimwengu wote unaitikia sifa hii ya kipekee ya Mtume. Hakuna mwandishi anayeweza kueleza thamani ya ushuhuda huu mkubwa kutoka kwa Muumba wa ulimwengu; hakuna mawazo yanayoweza kuupa thamani yake. Ni ushuhuda kutoka kwa Mungu, kwa kipimo chake mwenyewe, uliotolewa kwa mja wake, kwa maneno yake mwenyewe: “Hakika wewe una tabia adhimu.” Tabia adhimu ina, kwa kipimo cha Mungu, thamani yake ya kipekee ambayo kiumbe kingine chochote hakiwezi kuifikiria.

This is followed by a great testimony and abundant honour: “Most certainly, yours is a sublime character? (Verse 4) The whole universe echoes this unique praise of the Prophet. No writer can describe the value of this great testimony by the Creator of the universe; no imagination can give it its worth. It is a testimony by God, according to His own measure, given to His servant, in His own words: “Most certainly, yours is a sublime character A sublime character has, according to Gods measure, its own unique value which no other creature can imagine.

Ushuhuda huu unathibitisha ukuu wa Muhammad ﷺ kwa njia kadhaa. Kwanza kabisa, kwa sababu ni ushuhuda wa Mungu mwenyewe, uliotolewa kwa utukufu wake, unaothaminiwa na ulimwengu wote na kuitikiwa na kila kiumbe mbinguni.

This testimony confirms Muhammad’s greatness in several ways. First of all, by the fact that it is God’s own testimony, given in His majesty, and appreciated by the whole universe and echoed by everyone on high.

Pili, ukuu wake unaonekana kwa kuwa Muhammad ﷺ aliweza kupokea shuhuda ya Mungu, kuishi nayo, na kujua ni nani aliyekuwa akiisema. Ilikuwa ni Mwenyezi Mungu Mtukufu, kwa uwezo wake kamili na ujuzi wake kamili, ndiye aliyeitamka. Mtume ﷺ alijua nafasi yake mwenyewe mbele ya uwezo mkuu kama huo. Aliweza kuthamini nafasi hiyo kama hakuna mwingine angeweza kuithamini. Ukweli kwamba Muhammad ﷺ alishikilia nafasi yake kwa uthabiti alipopokea neno hilo, kutoka chanzo chake kitukufu, bila kuvunjwa na shinikizo lililoletwa nalo juu yake, na kwamba alibaki mtulivu na thabiti, ndio ushahidi bora wa ukuu wake mwenyewe.

Secondly, his greatness is seen by virtue of the fact that Muhammad (peace be upon him) was able to receive God’s testimony, live with it and know who was saying it. It was God Almighty, in His absolute power and knowledge, that stated it. The Prophet knew his own position in relation to such absolutely great power. He could appreciate this position as no one else could. The fact that Muhammad (peace be upon him) held his position firmly as he received this word, from its sublime source, without being crushed by the pressure it brought on him, and that he remained calm and stable is the best evidence of his own greatness.

Tunaona pia hapa kwamba kipengele cha maadili kina uzito mkubwa katika kipimo cha Mwenyezi Mungu. Ni kipengele cha msingi katika ujumbe wa Kiislamu, kama vile kilivyo msingi katika tabia ya Mtume ﷺ mwenyewe. Kwa hakika, tunaona umuhimu wake ukijitokeza katika vyote viwili. Zaidi ya hayo, vipengele vya kisheria na vya kielimu vya ujumbe wa Kiislamu vinategemea thamani za kimaadili. Msisitizo mkubwa zaidi katika yale ujumbe huo unayoyahimiza umewekwa juu ya usafi wa moyo na mwili, usafi, uaminifu, ukweli, haki, huruma, huba, wema, kutimiza ahadi na makubaliano, vitendo kuendana na maneno, na vyote viwili kuendana na nia na mawazo. Unakataza dhuluma, udanganyifu, ulaghai, kuchukua mali ya watu kinyume cha sheria, kuvunja haki na heshima za watu, na kueneza uovu kwa namna yoyote ile. Sheria zake zimeelekezwa katika kulinda kanuni hizi na kuhifadhi kipengele cha kimaadili katika dhamira na tabia za watu, pamoja na mienendo yao binafsi, ya kijamii na ya kimataifa.

We also note here that the moral element is given considerable weight in Gods measure. It is a fundamental element in the Islamic message, just as it is fundamental in the Prophets own character. Indeed, we note its prominence in both. In fact, both legislative and educational aspects of the Islamic message rely on moral values. The strongest emphasis in what it advocates is laid on purity, cleanliness, honesty, truth, justice, mercy, compassion, kindness, fulfilment of promises and commitments, actions matching words and both consistent with intentions and thoughts. It forbids injustice, dishonesty, cheating, taking other peoples property unlawfully, violating other peoples rights and honour and spreading immorality in any way or form. Its laws are geared to protecting these principles and safeguarding the moral element in peoples consciences and behaviour, as well as in personal, social and international dealings.

Nabii husema: “Nimepewa ujumbe unaokamilisha tabia njema tukufu.” Kwa hivyo anaeleza kwa ufupi lengo la ujumbe wake. Mafundisho yake yanasisitiza kwa uthabiti mkubwa umuhimu wa maadili na adabu njema. Mwenendo wake mwenyewe ni picha angavu pamoja na mfano halisi na wa kiutendaji wa tabia tukufu, unaostahili kuandikwa katika kitabu cha milele cha Mwenyezi Mungu.

The Prophet says: “I have been given the message that perfects noble morality.” He thus sums up the objective of his message. His teachings are highly consistent in emphasizing the importance of morality and good manners. His own behaviour provides a shining picture as well as a practical noble example that merits a record in Gods eternal book:

"Hakika, wewe una tabia tukufu" (Aya 4). Hivyo ndivyo Mungu anavyomsifu Mtume Wake, pamoja na upande wa maadili wa ujumbe wake. Kwa sifa kama hizi Mungu anaweka kifungo chenye nguvu kinachovuta ardhi kuelekea mbinguni. Anafanya upande huu kuwa ule ambao mioyo ya waumini, wale wanaotazamia thawabu Yake, inashikamana nao kwa nguvu. Hivyo anawabainishia ni maadili gani angependa wayawe nayo.

Kisha Mungu anamtuliza Mtume Wake kuhusu siku zijazo za karibu na jinsi mambo yatakavyokwenda kwa wale makafiri waliomrushia uongo kama huo. Anawaonya kwamba hali yao halisi itafichuliwa hadharani na uongo wao utawekwa wazi kwa watu wote.

God then reassures His Messenger about the immediate future and how things will develop with those unbelievers who hurled such lies at him. He warns them that their true situation will be publicized and their falsehood be made public:

Mtaona hivi karibuni, kama nao wataona, ni nani kati yenu aliye katika mtihani.

You shall before long see, as they will see, which of you is the one afflicted.

Bwana wenu ndiye anayejua zaidi ni nani aliyepotoka kutoka katika njia yake, kama vile anavyowajua wale walioongozwa kwa uongofu. (Aya 5-7)

Your Lord knows best who has strayed from His path, as He knows the ones who are rightly guided. (Verses 5-7)

Mtu aliyepatwa na mtihani ambaye Mwenyezi Mungu anamhakikishia Mtume ﷺ kwamba atajulikana kwa wote ni yule aliyepotea njia, au yule anayewekwa katika jaribio litakalofichua hali yake halisi. Maana hizi mbili si tofauti sana. Ahadi hii inamfariji Mtume ﷺ na wanaoamini ujumbe wake, na wakati huohuo inawaonya wale wanaompinga na kumtusi, bila kujali aina yoyote ya wazimu wanayomnasibishia. Pengine hawakukusudia kwamba alikuwa mwendawazimu, kwa sababu walitambua kwamba hilo haliwezekani. Pengine walikusudia kwamba alikuwa na washirika miongoni mwa majini, ambao labda walimpa maneno mazuri aliyoyasoma. Walikuwa wakisema kwamba kila mshairi alikuwa na mmoja kutoka miongoni mwa majini anayemsaidia katika kazi yake. Lakini hili lilikuwa mbali sana na hali ya Mtume ﷺ. Wala halilingani na asili ya wahyi wake, ulio thabiti na wa kweli.

The afflicted person whom God assures the Prophet will be identified to all is the one that has gone astray, or the one subjected to a test that reveals his true condition. The two meanings are not much apart. This promise reassures the Prophet and the believers in his message and at the same time it warns those who oppose and abuse him, regardless of whatever type of madness they attribute to him. Most probably they did not mean that he was insane, because they realized that this could not be the case. They probably meant that he had associates from among the jinn, who perhaps inspired him with the fine words he recited. They used to say that every poet had someone from the jinn assisting their efforts. This was, however, far from the case with the Prophet. Nor does it fit with the nature of his revelations that are both consistent and truthful.

Ahadi hii kutoka kwa Mwenyezi Mungu inathibitisha kwamba wakati ujao utaweka wazi hali halisi ya Mtume ﷺ na ya wale waliokataa ujumbe wake. Wakati ujao utathibitisha ni upande upi ulioteswa au ulipotea njia. Mwenyezi Mungu alimhakikishia kwamba Mola wake "anajua zaidi nani amepotea na njia Yake, kama anavyowajua wale walioongoka" (Aya ya 7). Ni Mola wake aliyempa wahyi wake. Yeye hakika anajua kwamba yeye na wafuasi wake wameongoka. Hili linatosha kumfariji Mtume ﷺ na kuwafanya maadui zake wawe na wasiwasi kuhusu kile wakati ujao utakacholeta.

Msisitizo juu ya kipengele cha kimaadili unarudiwa pale Mtume ﷺ anapoamriwa asimtii kafiri mmoja mahsusi. Tunaorodheshiwa kwa ukamilifu sifa mbaya na za aibu za mtu huyu, kisha anatishiwa kudhalilishwa.

The importance of the moral element is again stressed when the Prophet is ordered not to obey one particular unbeliever. We have a full list of the terrible and shameful qualities of this person, who is then threatened with humiliation:

Zaidi ya hayo, usimtii mtu yeyote mwenye kiapo cha kudharauliwa, mzungumzaji wa maneno ya kuchonganisha, anayeenda huku na huku akieneza hadithi za kumsengenya watu, mzuiaji wa mema, mkiukaji wa mipaka, mwenye dhambi, katili, na zaidi ya hayo yote, mwenye tabia mbaya. Kwa sababu tu ana mali na watoto, wakati aya Zetu zinaposomwa kwake, husema: 'Hadithi za watu wa kale!' Tutamtia alama kwenye pua yake. {Aya 10-16}

Furthermore, pay no heed to any contemptible swearer, slanderer, going about with defaming tales, hinderer of good, aggressor, sinful, cruel and, on top of all that, given to evil. Just because he has wealth and children, when Our revelations are recited to him, he says, ‘Fables of the ancients!' We shall brand him on the snout. (Verses 10-16)

Inasemekwa kwamba mtu huyu alikuwa al-Walid ibn al-Mughirah, ambaye pia anarejelewa katika aya ifuatayo ya Surat 74: "Niachie mimi yule niliyemuumba peke yake, nami nikampa mali nyingi, na wana wamesimama mbele yake, nikamwandalia mambo kwa urahisi; kisha yeye anatamani niongeze zaidi. Hapana! Hakika yeye amezipinga ishara zetu kwa ukaidi. Nitamlazimisha kupanda mteremko wa mateso! Hakika alifikiri na kupanga njama. Basi aangamie, alivyopanga njama! Tena aangamie, alivyopanga njama! Kisha akatazama, akakunja uso na kukasirika, kisha akageuka na kujivuna, akasema: 'Huu si chochote ila ni uchawi unaorithiwa kutoka zamani! Huu si chochote ila ni kauli ya binadamu tu!' Nitamtupa katika Moto wa Sakari." (74: 11-26) Kuna simulizi nyingi zinazoeleza jinsi al-Walid alivyopanga njama mara kwa mara dhidi ya Mtume ﷺ na jinsi alivyopinga ujumbe wa Uislamu, akijaribu kuwageuza watu wasiufuate. Pia imesimuliwa kwamba aya za sura hii zinamrejelea al-Akhnas ibn Shariq, mmoja wa wapinzani thabiti wa Mtume ﷺ. Lawama hii kali dhidi ya mtu huyu, iwe alikuwa al-Walid au al-Akhnas, pamoja na maonyo makali yaliyotolewa katika sura nyingine, yanatosha kuwa ushahidi wa nafasi yake mbaya katika mapambano dhidi ya Mtume ﷺ na ujumbe wa Uislamu. Pia yanaonyesha nia zake mbaya na kwamba hakuwa na wema wowote.

It is said that this person was al-Walid ibn al-Mughirah, to whom the following passage in Surah 74 also refers: “Leave to me the one I created alone, to whom I have granted vast wealth, and sons by his side, making life smooth and easy for him; yet he greedily desires that I give him more. No! He has set himself stubbornly against Our revelations. I will constrain him to endure a painful uphill climb! He thought and he schemed. Damn him, how he schemed!Again, damn him, how he schemed! He looked around, then he frowned and glared, then he turned his back and gloried in his arrogance, and said, 'This is just sorcery handed down from olden times! This is nothing but the word of a mere mortal!' I will cast him into the scorching fire." (74: 11-26) There are many reports that speak of al-Walids repeated scheming against the Prophet and his opposition to the message of Islam, trying to turn people away from it. It is also reported that the verses in the present surah refer to al-Akhnas ibn Shariq, another of the Prophet’s determined opponents. The present denunciation of the man, whether he was al-Walid or al-Akhnas, and the stern warnings given in the other surah, suffice as evidence of this persons wicked role in the fight against the Prophet and the Islamic message. They also indicate his evil intentions and that he was devoid of all goodness.

Kisha inafuatia ukumbusho wa matokeo ya tamaa na kukataa haki za watu wengine. Hii ni rejea kwa kundi la watu waliokuwa na bustani. Inaonekana kwamba hadithi hii ilikuwa inajulikana sana kwa Waarabu waliokuwa wakishughulikiwa na Qur'ani. Ukumbusho huu unafanya wazi kwamba kile watu walichonacho cha mali na watoto ni njia tu ya kuwajaribu, kama vile watu wa bustani walivyojaribiwa. Matokeo ya majaribio yote kama haya yatafunuliwa bila shaka:

A reminder of the outcome of the greed and denial of other peoples rights then follows. This in a reference to a group of people who owned a garden. It seems that the story was well known to the Arabs addressed by the Qur’an. The reminder makes it clear that what people have of wealth and children is only a means to test them, in the same way as the people of the garden were put to trial. The result of all such tests will inevitably be revealed:

Tunawajaribu kama tulivyowajaribu wenye bustani fulani, waliokula kiapo kwamba wangeyavuna matunda yake asubuhi, wala hawakusema "Insha Allah". Kisha ziara kutoka kwa Mola wako ikaifikia bustani hiyo wakiwa wamelala, hivyo kufikia asubuhi ikawa imepukutwa yote na kubaki ukiwa. Walipopambazuka wakaitana: "Nendeni mapema shambani kwenu ikiwa mnataka kuvuna matunda yake yote." Basi wakaondoka huku wakinong'onezana: "Hakikisheni leo hakuna maskini atakayeingia bustanini." Wakaenda mapema, wakiwa na azma thabiti. Walipoiona, wakasema: "Hakika tumepotea njia! Hapana, sisi tumeangamizwa kabisa!" Aliyekuwa mwenye akili zaidi miongoni mwao akasema: "Je, sikukuambieni, 'Kwa nini hamumtukuzi Mungu?'" Wakasema: "Mtukufu ni Mola wetu! Hakika sisi tulikuwa madhalimu." Kisha wakaanza kulaumiana wao kwa wao. Wakasema:

We try them as We tried the owners of a certain garden, who vowed that they would harvest its fruits on the morrow, and made no allowance. A visitation from your Lord came upon that garden while they were asleep, so that by morning it was stripped bare and looked desolate. At daybreak they called out to one another: ‘Go early to your tilth if you wish to gather all its fruits.9 So they went off, whispering to one another, "Make sure that no needy person enters the garden today. "Early they went, strongly bent on their purpose. When they saw it, they exclaimed: Surely we have lost our way! No! We are utterly ruined.9 The wisest among them said, 'Did I not tell you, “Will you not extol God's limitless glory?”" They said, 'Limitless in His glory is our Lord! Truly, we were doing wrong." Then they turned upon each other with mutual reproach. They said:

"Ole wetu! Hakika tumefanya dhuluma kubwa. Huenda Mola wetu Mlezi akatupa badala yake kilicho bora zaidi. Kwa Mola wetu Mlezi tunamrejea kwa matumaini." Hayo ndiyo mateso [katika maisha haya], lakini hakika mateso ya Akhera ni makubwa zaidi, lau wangalijua. (Aya 17-33)

Katika hatua hii, sura inawawekea hoja rahisi isiyo ngumu, ikiwapa changamoto, ikiwauliza swali baada ya jingine, juu ya mambo ambayo yana jibu moja tu. Inawaonya, ikiwaonyesha tukio la kutisha la maisha ya Akhera, na kuwatishia kwamba, katika maisha haya ya sasa, wanaweza kukabiliwa na vita dhidi ya Mungu Mtukufu.

At this point, the surah puts a simple, uncomplicated argument to them, challenging them, putting to them one question after another, on matters that can have only one answer. It warns them, showing them a fearsome scene of the life to come, and threatens them that, in this present life, they could face a war against God Almighty:

Je, Tuwatendea wale waliojisalimisha kwetu kama tunavyowatendea wakosefu? Mna nini? Mnahukumu kwa msingi gani? Au mna kitabu cha kiungu mnachosoma, ndani yake mkapata kwamba mtakuwa na kila mnachochagua? Au mmepewa viapo vizito, vinavyotufunga hadi Siku ya Kiyama, kwamba mtapata chochote mtakachojiamulia wenyewe? Waulize ni yupi kati yao atakayethibitisha hili. Au wana washirika? Waulete washirika wao, ikiwa wanachosema ni kweli. Siku mambo yatakapokuwa magumu kiasi hicho, wataitwa kusujudu, lakini hawataweza. Macho yao yatainama, na unyonge utawafunika. Waliitwa kusujudu wakiwa salama, lakini hawakufanya hivyo. Basi mwache kwangu Mimi wale wanaoikanusha hii Qur'ani. Tutawaangusha hatua kwa hatua kwa njia wasizozijua. Nitawapa muda zaidi, kwani mpango wangu ni madhubuti. Je, wewe ewe Nabii ﷺ unawataka malipo, hata wakaogopa kwamba watalemewa na deni? Je, wao wanayo ujuzi wa yaliyofichika hata wakayaandika?

Should We treat those who submit themselves to Us as We treat the guilty? What is the matter with you? On what basis do you judge? Or have you a divine book which you study, and in which you find that you shall have all that you choose? Or have you received solemn oaths, binding on Us till the Day of Resurrection, that you will get whatever you yourselves decide? Ask them which of them will vouch for this. Or have they partners? Let them produce their partners, if what they say is true. On the day when matters become so dire, they will be asked to prostrate themselves, but they will not be able to do so. Their eyes will be downcast, with ignominy overwhelming them. They were invited to prostrate themselves when they were safe. Therefore, leave to Me those who deny this revelation. We shall bring them low, step by step, in ways beyond their knowledge. I will allow them more time: My scheme is truly firm. Do you [Prophet] demand a payment from them [and so they fear] that they would be burdened with debt? Do they have knowledge of the hidden reality so that they can write it down?

(Aya 35—47)

(Verses 35—47)

Onyo dhidi ya adhabu katika maisha ya akhera na vita katika maisha haya ya sasa limetolewa ndani ya hoja na changamoto ambayo sura hii inaieleza. Hili linaongeza ukali wa hoja na kuongeza shinikizo ambalo changamoto hiyo inawakilisha. Kifungu kinaanza kwa swali la balagha: "Je, tuwatendee wale wanaojisalimisha kwetu kama tunavyowatendea wakosefu?" (Aya ya 35) Swali hili linarejelea matokeo ya pande hizo mbili ambayo tayari yameshatajwa. Ni swali linalokubali jibu moja tu. Hapana, haiwezekani! Wale wanaomsalimikia Mwenyezi Mungu hawawezi kamwe kutendewa sawa na wale wenye hatia wanaojua wazi kuwa ni wakosefu. Hakuna mantiki wala kipimo chochote cha haki kinachoruhusu wakosefu na wanaomsalimikia Mwenyezi Mungu wakabiliane na matokeo yanayofanana. Hivyo, sura inawauliza swali la pili la balagha: "Mna nini? Mnahukumu kwa msingi gani?" (Aya ya 36) Mnaamua vipi mambo kwa namna ya kuwafanya wawili hao sawa? Hili hakika haliwezekani.

"Taarifa ya ajabu, 'Niachieni mimi wale wanaokanusha hii wahyi?'"

A remarkable statement, “Leave to Me those who deny this revelation?

Hubeba hubeba ya kutisha. Kisha inafuatiwa na muhtasari wa vita kati ya Mwenyezi Mungu na maadui Wake. Kwa pamoja, kauli hizi mbili zinaonyesha wazi kwamba Mtume na waumini hawana sehemu katika vita kati ya imani na kutoamini, kweli na uongo. Hii ni kweli kabisa, ingawa Mtume na waumini wanaweza kudhani kwamba wana nafasi halisi ya kutekeleza katika vita hivi. Nafasi yoyote wanayotekeleza, pale Mwenyezi Mungu anapowarahisishia, ni sehemu tu ya mapenzi ya Mwenyezi Mungu katika vita Vyake dhidi ya maadui Wake. Wao ni chombo tu, ambacho Mwenyezi Mungu anaweza kukitumia au asikitumie. Katika hali zote mbili, Yeye hufanya anachotaka kufanya. Katika hali zote mbili, ni Yeye anayeendesha vita kulingana na sheria Zake, zilizobainishwa kama anavyopenda Yeye mwenyewe.

carries with it a terrible threat. It is then followed by an outline of the battle between God and His enemies. Together, the two statements make it clear that the Prophet and the believers have no part in the battle between faith and unfaith, truth and falsehood. This is indeed true, even though the Prophet and the believers may think that they have a genuine role to play in this battle. Whatever role they do play, when God so facilitates it for them, is only a part of Gods will in His battle against His enemies. They arc merely a tool, which God may or may not use. In either case, He does what He wants to do. In both cases, it is He who conducts the battle according to His laws ascertained as He chooses.

Taarifa hii ilifunuliwa wakati Mtume na wafuasi wake bado walikuwa Makkah, wakiwa wachache wasioweza kufanya mengi. Kwa hiyo, ilitumika kama faraja kwa wale walio dhaifu waliokuwa wakiteseka kwa mateso, na iliingiza hofu mioyoni mwa wale waliodhani kwamba wao ni wenye nguvu, wakiwa na mali nyingi walizozimiliki. Huko Madinah, hali ilibadilika kabisa. Mungu alipenda kwamba waumini wachukue nafasi kubwa katika vita. Lakini wakati huo huo, Yeye pia alirudia Alichokuwa amesema hapo awali, walipokuwa Makkah, dhaifu na hawana msaada. Walipopata ushindi mkubwa huko Badr, Alisema kwao: “Si ninyi mliowaua, bali ni Mungu aliyewaua. Mlipotupa [kiganja cha mchanga], haukuwa ni kitendo chenu, bali ni cha Mungu, ili Awapime waumini mtihani wa haki wa Alivyoupanga Yeye. Hakika Mungu husikia yote na hujua yote.” (8: 17)

This statement was revealed when the Prophet and his followers were still in Makkah, a small minority unable to do much. Hence, it served as reassurance to those weak elements suffering persecution, and it struck fear in the hearts of those who thought they were powerful, having much at their disposal. In MadTnah, the situation completely changed. God willed then that the believers should play a prominent role in the battle. Yet at the same time, He also reiterated what He had said earlier, when they were in Makkah, weak and helpless. When they achieved their resounding victory at Badr, He said to them: “It was not you who slew them, but it was God who slew them. When you threw [a handful of dust], it was not your act, but God's, so that He might put the believers through a fair test of His own making. Indeed, God hears all and knows all? (8: 17)

Sasa Mtume ameelekezwa kubaki na subira katika shida. Anapaswa kuendelea kwa bidii katika kufikisha ujumbe wake, na kukabiliana na vikwazo vyote, ikiwa ni pamoja na akili potofu za watu, madhara wanayomsababishia, na kukataa kwao ukweli. Lazima abaki na subira akikabiliana na shida hizi zote hadi Mungu atakapohukumu apendavyo, wakati wa uchaguzi wake. Hapa Mtume anakumbushwa uzoefu wa ndugu yake aliyeishi zama zilizopita. Nabii huyo alikuwa mwenye haraka na alichoshwa na upinzani wote. Lau kama asingepewa neema ya Mungu, angebaki katika hali ya aibu:

Now the Prophet is directed to remain patient in adversity. He should persevere in his efforts to deliver his message, and face all obstacles including peoples twisted minds, the harm they cause him and their denial of the truth. He must remain patient facing all this adversity until God judges as He pleases at the time of His choice. The Prophet is here reminded of the experience of a brother of his who lived in former times. That prophet was impatient and felt fed up with all the opposition. Had he not been granted Gods grace, he would have been left in a state of disgrace:

Basi subiri kwa subira hukumu ya Mola wako Mlezi, wala usiwe kama yule mwenye samaki mkubwa, alipoita kwa huzuni. Lau kwamba neema kutoka kwa Mola wake Mlezi isingemfikia, angetupwa pwani iliyo tupu, huku akiwa katika hali ya aibu. Hata hivyo, Mola wake Mlezi alimchagua na kumfanya miongoni mwa watu wema.

So, await in patience your Lord's judgement; and do not be like the man in the whale who called out in distress. Had not grace from his Lord reached him, he would have been left upon that barren shore in a state of disgrace. His Lord, however, chose him and made him one of the righteous. (Verses 48-50)

Mtu aliyekuwa katika tumbo la samaki mkubwa alikuwa Nabii Yunus, kama ilivyotajwa katika Surat As-Saaffaat (Sura ya 37). Mwenyezi Mungu anamkumbusha Nabii Muhammad ﷺ, ambaye ndiye wa mwisho kati ya Mitume wote, kisa cha Yunus ili apate kunufaika nacho. Mitume wote walitangulia kabla ya Muhammad ﷺ, na yeye, ambaye amepewa jukumu la kuufikisha ujumbe wa mwisho wa Mungu kwa wanadamu wote, anapaswa kunufaika na uzoefu wa wote hao. Kazi yake si kuzungumza na kabila fulani, mji fulani au taifa fulani, bali kuufikisha ujumbe wa Mungu kwa jamii zote na vizazi vyote. Mwenendo wake unapaswa kuwa mwongozo kwao wote. Kwa hiyo, aweke mwenendo wa maisha unaobaki kuwafaa wanadamu wote katika mahitaji yao yote, katika hali zote na katika mazingira yote, licha ya ukweli kwamba kila siku huleta jambo jipya.

The man in the whale was the Prophet Jonah, as mentioned in Surah 37. God reminds the Prophet Muhammad, the last of all prophets, of Jonahs experience so that he can benefit by it. All prophets preceded Muhammad and he, the one charged with delivering Gods final message to all mankind, should benefit from all their experiences. His task is not to address a particular tribe, town or nation, but to put God’s message to all communities and all generations. His example should provide guidance for them all. Thus he should set a code of living that remains suitable for all mankind’s needs, in all situations and all conditions, despite the fact that every day brings something new.

Sura hii inamalizika kwa picha ya makafiri walivyokipokea wito wa Nabii ﷺ. Wamejaa chuki na visasi vinavyoonekana katika jinsi wanavyomtazama, kana kwamba wanataka kumwondoa kabisa. Qur'ani inatoa maelezo bora kabisa ya sura zao.

The surah concludes with an image of the unbelievers as they received the Prophet’s call. They are full of hatred and grudges shown in the way they look at him as though they want to do away with him. The Qur’an gives the best description of their looks:

Wakanusha karibu wakukwaze kwa macho yao wanaposikia ukumbusho huu. Wanasema: "Hakika yeye ni mwendawazimu" (Aya 51)

The unbelievers well-nigh trip you up with their eyes when they hear this reminder. They say, 'He is surely mad' (Verse 51)

Macho yao yanakaribia karibu kumfanya Mtume ﷺ apoteze mwelekeo na ajikwae. Ni taswira nzuri inayoelezea chuki iliyojificha ndani ya macho haya yanayochemka kwa hasira. Mbali na macho haya ya chuki, wanaongeza tuhuma yao ya uongo: “Wanasema: Hakika yeye ana wazimu?” (Aya ya 51). Taswira hii imechukuliwa kutoka tukio la hotuba ya hadharani ambapo ujumbe unawasilishwa waziwazi kwa watu na wanaitwa kuukubali. Haiwezi kuwa mahali pengine popote isipokuwa mahali pa wazi ambapo wapinzani wenye msimamo mkali zaidi wapo, wakijibu kwa macho kama hayo yanayoakisi chuki iliyokita mizizi ndani ya mioyo yao.

Their looks almost affect the Prophets feet so as to make him lose his balance and trip. It is a superb image describing the hatred embedded in these looks that boil with anger. Added to these hateful looks is their false allegation: “They say: He is surely mad? (Verse 51) The image is taken from a scene of public address when the message is openly presented to people and they are called upon to accept it. It cannot be anywhere other than a public place where some of the most determined opponents are present, reacting with such looks that reflect a deep-seated hatred.

Maoni ya mwisho katika sura yanasema: "Lakini ni ukumbusho kwa wanadamu wote" (Aya ya 52). Ukumbusho kama huu hauwezi kuwasilishwa na mwendawazimu. Mungu husema ukweli, ilhali uongo hutoka kwa waongo wanaozua mambo.

The final comment in the surah says: “Yet it is but a reminder to all mankind? (Verse 52) Such a reminder cannot be presented by a madman. God tells the truth, while falsehood emanates from lying fabricators.

Tunahitimisha maelezo yetu kwa kuangazia maneno 'kwa wanadamu wote', yaliyotumika mwishoni mwa sura hii. Tukumbuke kwamba ufunuo huu ulikuwa wa Makka, ulioteremka siku za mwanzo za Uislamu, wakati ujumbe ulipokutana na kukataliwa kwa ukali, na Mtume ﷺ alipokumbana na macho ya chuki, wakati makafiri walipokuwa wakiupinga kwa nguvu zao zote. Katika kipindi hiki cha kudorora kwa hali yake, ujumbe wa Uislamu unatangaza asili yake ya ulimwengu wote.