Sehemu za kwanza za sura zimeonyesha matukio makubwa yanayotokana na ulimwengu mpana na ulimwengu uliopo zaidi yake, pamoja na kina cha nafsi ya binadamu. Sasa sehemu hii ya pili inaongeza hoja yenye busara nzuri inayogusa masuala makuu ya wahyi na ujumbe wa Mwenyezi Mungu, Upweke wa Mungu, washirikina wanavyomshirikisha Yeye na wengine, pamoja na kudai kwao miujiza na kuharakisha adhabu ya Mungu.

Great scenes drawn from the vast universe and the world beyond, as well as the depths of the human soul were presented in the first half of the sūrah. Now, this second half adds a fine rationality that deals with the great issues of revelation and the divine message, God’s oneness, the unbelievers’ attributing partners to Him, as well as their demand for miracles and their hastening of God’s punishment.

Awamu hii mpya inaanza kwa kuonyesha asili za imani na za kukataa haki. Ya kwanza ni dalili ya elimu ya kweli, na ya pili ni upofu.

This new phase opens with a demonstration of the natures of belief and denial of the truth. The former is evidence of true knowledge, while the latter is blindness.

Mguso mwingine unaelezea asili ya waumini na makafiri, pamoja na sifa mahsusi za kila kundi. Hufuata picha ya Siku ya Hukumu na neema inayoleta kwa wa kwanza, na mateso kwa wa mwisho. Kisha kuna maelezo ya riziki nyingi na chache kama inavyopangwa na Mungu. Ndipo inakuja taswira ya nyoyo za waumini zinazopata utulivu kwa kumkumbuka Mungu. Kisha tunahamia kwenye maelezo ya Qur'ani ambayo karibu huifanya milima kusogea, au ardhi kupasuka, au wafu kusema. Taswira nyingine inagusa misiba inayowapata makafiri, au inayowapiga karibu na makao yao. Hufuata kejeli dhidi ya miungu ya uongo ya makafiri. Kisha kunatajwa maangamizi ya jamii zilizotangulia, ili kuiondoa dunia kwao mara kwa mara. Sehemu ya mwisho ina onyo kali kwa wale wanaokataa ujumbe wa Mtume Muhammad ﷺ, likiwatishia kuwaacha wakabiliane na maangamizi yao yasiyoepukika.

Another touch delineates the nature of believers and unbelievers, and the distinctive qualities of both. This is followed by a scene of the Day of Judgement and the bliss it brings to the former and suffering to the latter. We then have a description of plentiful and stinted provisions as determined by God. Then follows an image of believing hearts gaining reassurance through remembrance of God. Then we move to a description of the Qur’ān which almost makes mountains move, or the earth split apart, or the dead speak. A further image touches on the calamities that befall unbelievers or which strike a short distance from their quarters. This is followed by a sarcastic remark directed at the unbelievers’ false gods. Mention is then made of the doom of past communities so as to rid the earth of them time after time. The closing part contains a stern warning to those who deny the message of the Prophet Muĥammad (peace be upon him), threatening to leave them to their inevitable doom.

Swali la kwanza lililoulizwa katika sehemu hii ya sūrah lilishatolewa katika nusu ya kwanza. Hapa, hata hivyo, linawasilishwa kwa namna tofauti kabisa: "Je, basi, yule anayejua kwamba kile kilichoteremshwa kwako na Mola wako ni Haki, ni sawa na yule aliye kipofu? Ni wale tu walio na akili ndio wanaozingatia hili." (Aya ya 19)

The first question addressed in this part of the sūrah was already raised in the first half. Here, however, it is presented rather differently: “Is, then, he who knows that what has been revealed to you by your Lord is the Truth like one who is blind? Only those who are endowed with understanding keep this in mind.” (Verse 19)

Aya hii inasema wazi kwamba kinyume cha mtu anayejua kwamba wahyi aliopokea Nabii ﷺ kutoka kwa Mola wake ni haki si mtu asiye na elimu hiyo, bali ni mtu kipofu. Hii ni njia ya kipekee ya kueleza jambo linalogusa mioyo na kuonyesha tofauti kwa ukuzaji. Wakati huo huo, inasema ukweli bila kuzidisha, kuongeza wala kupotosha. Hili ni jambo kubwa, lenye uwazi na linaloonekana kwa urahisi, ambalo linabaki bila kutambuliwa na yule tu aliye kipofu. Watu, basi, wanagawanyika katika makundi mawili: wale wanaoweka macho yao wazi, hivyo wanalijua, na wale walio vipofu, hivyo hawalijui. Upofu wa kweli ni ule unaofunga akili, ufahamu na uwezo wa kujifunza. Ni upofu unaozima chanzo cha elimu ya kiroho. "Wanaokumbuka ni wenye akili tu." (Aya ya 19) Hao ndio wenye akili zilizo wazi na uwezo wa ufahamu unaofanya kazi.

This verse states clearly that the opposite of a person who knows that the revelation received by the Prophet from his Lord is the truth is not one who does not have that knowledge, but one who is blind. This is a unique way of expressing that which touches hearts and magnifies differences. At the same time it states the truth without any exaggeration, addition or distortion. This is a great, clear and readily apparent fact that remains unnoticed only by he who is blind. People, then, belong to one of two groups: those who keep their eyes open, so they know it, and those who are blind, so they do not. Real blindness is that which shuts minds, intelligence and learning faculties. It is a blindness which switches off the source of spiritual knowledge. “Only those who are endowed with understanding keep this in mind.” (Verse 19) Those are the ones who have open minds and active faculties of understanding.

Wanapokumbushwa haki, huikumbuka, na wanapoonywa kuhusu dalili zake, huzithamini.

When those are reminded of the truth, they keep it in mind, and when they are alerted to its indications, they appreciate them.

Sura hii inaeleza baadhi ya sifa za wale waliopewa ufahamu:

The sūrah outlines a few qualities of those who are endowed with understanding:

Tumeshataja tofauti kubwa iliyopo kati ya mtu anayejua kwamba kile kilichoteremshwa kutoka juu kwa Nabii Muhammad ﷺ ni haki, na mtu aliye kipofu.

We have already referred to the great difference between a person who knows that what has been bestowed from on high to the Prophet Muĥammad (peace be upon him) is the truth and one who is blind.

Sasa sura inazungumzia vipofu ambao hawaoni ishara zote ambazo Mwenyezi Mungu ameziweka katika ulimwengu, na ambao hawaridhiki na Qur'ani kuwa ishara kubwa. Kwa sababu hiyo wanadai ishara nyingine ya kimiujiza. Sura imetaja jambo hili hapo awali na kulitolea maoni kwa kusema kwamba Mtume ni mwonyaji tu, kwa kuwa ishara za kimiujiza ziko kwa Mwenyezi Mungu. Sasa inataja tena madai yao, ikieleza sababu zinazomsaidia mtu mmoja kufuata uongofu wa Mungu na kumfanya mwingine abaki katika upotevu. Pia inachora picha ya nyoyo zilizoridhika kwa kuwa macho na uwepo wa Mungu. Nyoyo kama hizo hazina wasiwasi wala hazidai miujiza ili ziamini, wakati Qur'ani inapatikana kwao.

Now the sūrah speaks about the blind who do not see all the signs God has placed in the universe and who are not satisfied with the Qur’ān as a great sign. Hence they demand another miraculous sign. The sūrah mentions something of this earlier and comments by saying that the Prophet is only a warner, for miraculous signs rest with God. Now it mentions their demand anew, outlining the reasons that help one person to follow divine guidance and cause another to remain in error. It also paints a picture of hearts content with alertness of God’s presence. Such hearts do not worry or demand miracles in order to believe when they have the Qur’ān available to them.

Kwa maana Qur'ani inaweza kuzifanya milima itembee na ardhi ipasuke. Kwa Qur'ani, wafu wanaweza kuzungumzishwa. Hili linatosha kutuonyesha uwezo na mamlaka ya Qur'ani. Sura inahitimisha mjadala wake kuhusu wale wanaotaka miujiza kwa kuwaeleza waumini kwamba hawana matumaini yoyote. Inawavuta fikira kwenye mifano wanayoiona mbele yao, na kwa yale yanayowapata mara kwa mara wale wanaokanusha haki.

For the Qur’ān can make mountains move and the earth split apart. With the Qur’ān, the dead can be addressed. This is sufficient to tell us about the power and authority of the Qur’ān. The sūrah concludes its discussion of those who ask for miracles by explaining to the believers that they hope for nothing. It draws their attention to the examples they see before them and to what, from time to time, befalls those who deny the truth.

Wasioamini wanasema: ‘Kwa nini hakuteremshiwa ishara ya kimiujiza na Mola wake?’ Sema: ‘Mwenyezi Mungu humpoteza yeyote anayetaka [kupotea], na humwongoza Kwake yule anayemgeukia; wale walioamini na nyoyo zao kutulia kwa kumkumbuka Mwenyezi Mungu. Hakika ni kwa kumkumbuka Mwenyezi Mungu ndipo nyoyo za watu hupata utulivu.’

Nukta ya pili inayojadiliwa hapa ni ile ya washirika ambao watu huwahusisha na Mungu.

The second point discussed here is that of the partners people associate with God.

Suala hili pia lilijadiliwa katika sehemu ya kwanza ya sūrah. Hapa linatolewa kwa namna ya swali la kejeli linalolinganisha washirika hao wanaodaiwa na Mungu, ambaye humsimamia kila nafsi na kuilipa kwa yale inayoyachuma katika maisha haya. Sehemu hii inamalizika kwa maelezo ya mateso ambayo hakika watayapata wale wanaobuni upotovu huu katika maisha haya, na adhabu kubwa zaidi watakayokutana nayo Akhera. Hili linalinganishwa na amani na neema zinazowasubiri wacha Mungu: "Je, basi, Yeye aliye msimamizi wa kila nafsi [na anayejua] yote inayoyafanya [kama wengine]? Lakini wao wanamshirikisha Mungu na washirika. Sema:

The issue was also discussed in the first part of the sūrah. It is raised here in the form of a sarcastic question which compares such alleged partners with God who deals with every soul and rewards it for what it earns in this life. The scene is concluded with a description of the suffering those who invent this fallacy are certain to endure in this life and the greater suffering they will meet in the hereafter. This contrasts with the security and blessings awaiting the righteous: “Is, then, He who stands over every soul [and knows] all that it does [like any other]? Yet they ascribe partners to God. Say:

Bataje majina yao. Je, mnamwambia Yeye jambo lolote duniani ambalo Yeye hakulijua? Au hayo ni maneno matupu tu?” Hakika hila zao wenyewe zinaonekana kuwa nzuri kwa makafiri, nao wamezuiliwa kutoka njia iliyo sawa. Yeyote ambaye Mungu amemwacha apotee hawezi kamwe kupata mwongozi. Watapata mateso katika maisha ya dunia hii, lakini hakika mateso yao katika maisha yajayo yatakuwa magumu zaidi, nao hawatakuwa na yeyote wa kuwalinda dhidi ya Mungu. Hiyo ndiyo pepo aliyoahidiwa wamchao Mungu: mito ya maji inapita chini yake. Matunda yake yatakuwa ya milele, na kivuli chake pia kitakuwa cha milele. Hiyo ndiyo itakuwa hatima ya wamchao Mungu, wakati hatima ya makafiri ni moto.” (Aya 33-35)

Name them. Would you tell Him of anything on earth which He does not know; or are these merely empty words?’ Indeed their own cunning devices seem fair to the unbelievers, and they are turned away from the right path. Whoever God lets go astray can never find any guide. They shall endure suffering in the life of this world, but, truly, their suffering in the life to come will be harder still, and they will have none to shield them from God. Such is the paradise which the God-fearing have been promised: through it running waters flow. Its fruits will be everlasting, and so will be its shade. Such will be the destiny of those who fear God, while the destiny of the unbelievers is the fire.” (Verses 33-35)

Mada kuu za sura hii ni zile za wahyi na upweke wa Mungu. Sura inapozungumzia mambo haya mawili pamoja, inataja mtazamo wa watu wa wahyi zilizotangulia kuhusu Qur’ani na Nabii, na kumweleza wazi Nabii kwamba wahyi alizopokea kutoka juu ni hukumu ya mwisho juu ya yale yaliyomo katika wahyi zilizotangulia. Hakika ni neno la mwisho linalojumuisha kile ambacho Mungu anataka kibaki kuwa cha kutumika katika imani ya Kiungu aliyoihubiri Mitume wake wote. Huondoa kile ambacho Mungu anataka kiondolewe, kwa kuwa kusudi lake, ambalo linajulikana kwa Mungu, limekwisha timia. Basi Nabii ﷺ lazima ashikamane na kile Mungu alichomfunulia. Asifuate matamanio ya wale wanaofuata wahyi zilizotangulia, au wale wanaojulikana kwa jumla kama ‘Watu wa Kitabu’, katika jambo lolote, liwe zito au lisiwe zito. Kuhusu wale wanaomtaka amlete ishara, waambiwe kwamba ishara hutolewa tu pale Mungu anapotaka zitolewe. Kazi ya Nabii ﷺ ni kufikisha ujumbe wake tu.

The main themes of this sūrah are those of revelation and God’s oneness. Speaking of the two together, the sūrah mentions the attitude of the people of earlier revelations towards the Qur’ān and the Prophet, making it clear to the Prophet that the revelations he has received from on high constitute the final judgement on what earlier revelations included. It is indeed the final word which includes whatever God wants to remain applicable of the divine faith preached by all His messengers. It omits what God wants to be omitted, because its purpose, which is known to God, has been served. The Prophet, then, must stick to what God has revealed to Him. He must not follow the desires of those who follow earlier revelations, or those who are generally known as the ‘People of the Book’, in any matter, whether serious or otherwise. As for those who require him to produce a sign, they should be told that signs are given only when God wills them to be given. The Prophet’s task is only to convey his message.

Wale ambao Tumewapa Kitabu wanafurahia yale yaliyoteremshwa kwako, lakini miongoni mwa makundi mbalimbali wapo wanaokataa sehemu yake. Sema: Nimeamrishwa tu kumwabudu Mungu, na nisimshirikishe na yeyote. Kwake ndiko ninakoomba, na kwake ndiko ninakorejea.’ Hivyo ndivyo Tulivyoiteremsha, kuwa ni hukumu katika lugha ya Kiarabu. Ukifuata matamanio yao baada ya elimu uliyopewa, hutakuwa na mlinzi wala mwokozi wowote dhidi ya Mungu. Kwa hakika Tuliwatuma Mitume kabla yako na kuwapa wake na watoto. Lakini hapakuwa na Mtume aliyeweza kuleta muujiza isipokuwa kwa idhini ya Mungu. Kila zama zimekuwa na wahyi wake.

Those to whom We have given revelations rejoice at what has been bestowed on you from on high, but among different factions there are some who deny part of it. Say: I have only been bidden to worship God, and not to associate any partners with Him. To Him I pray, and to Him do I return.’ Thus have We revealed it, a code of judgement in the Arabic tongue. If you should follow their desires after all the knowledge you have been given, you shall have none to protect or shield you from God. We have indeed sent messengers before you and given them wives and offspring. Yet no messenger could produce a miracle except by God’s permission. Every age has had its revelation.

Sūrah hii inachora mipaka iliyo wazi ya imani ya Kiislamu, kwa kufuata mbinu ya Qur'ani ya kufafanua misingi yake. Inaweza kusemwa kwamba tungepaswa kukaa kwa kina juu ya vipengele hivi vya imani ya Kiislamu kama vinavyotajwa katika sūrah hii. Hata hivyo, tumechagua badala yake kutosumbua mtiririko wa mada ya Qur'ani katika sūrah hii, tukiacha mjadala wa namna hiyo hadi mwishoni.

The sūrah draws clear outlines of the Islamic faith, following the Qur’ānic method of explaining its principles. It could be said that we should have dwelt on these aspects of the Islamic faith as they are mentioned in the sūrah. However, we have chosen instead not to interrupt the flow of the Qur’ānic theme in this sūrah, leaving such discussion to the end.

The opening of the sūrah and the issues it discusses, as well as a number of directives it contains, point clearly to the fact that it is a Makkan revelation. It certainly was not revealed in Madinah, as some reports indicate. In fact it was revealed at a time when the unbelievers' attitude had hardened, manifesting itself in outright rejection of the Islamic message, throwing challenges at the Prophet ﷺ, demanding that he produce miracles and other signs, and bringing on God's punishment, against which he had warned them. This required a clear statement which aimed at strengthening the Prophet ﷺ and his Companions so that they held on to what God had revealed, disregarding all opposition. They were to care little for all the false accusations levelled at them and the challenges put to them. They were to feel themselves as having the upper hand, since they were following the truth, able to turn to God alone for support, and declare His oneness as the only Lord of the universe. They were to believe their faith as truth, no matter how vehemently it was denied or rejected by the unbelievers and the idolaters. The sūrah also puts some irrefutable evidence supporting this truth to the idolaters, which they could witness in the universe around them, within themselves, and in the events of human history. All these aspects are grouped together and utilized in such a way as to make a profound address to the human mind.

The opening of the sūrah and the issues it discusses, as well as a number of directives it contains point clearly to the fact that it is a Makkan revelation. It certainly was not revealed in Madinah as some reports indicate. In fact it was revealed at a time when the unbelievers’ attitude was hardened, manifesting itself in outright rejection of the Islamic message, throwing challenges at the Prophet, demanding that he produce miracles and other signs, and precipitating God’s punishment against which he warned them. This required a clear statement which aimed at strengthening the Prophet and his Companions so that they held on to what God had revealed, disregarding all opposition. They were to care little for all the false accusations levelled at them and the challenges put to them. They were to feel themselves as having the upper hand since they were following the truth, able to turn to God alone for support, and declare His oneness as the only Lord of the universe. They were to believe their faith as truth, no matter how vehemently it was denied or rejected by the unbelievers and the idolaters. The sūrah also puts some irrefutable evidence supporting this truth to the idolaters, which they could witness in the universe around them, within themselves, as also in the events of human history. All these aspects are grouped together and utilized in such a way as to make a profound address to the human mind.

Kipengele kikuu cha maagizo ya Mungu kwa Mjumbe wa Mungu ni kwamba anapaswa kukabiliana na upinzani wote, changamoto, lawama na matatizo yanayomwagwa usoni mwake kwa kutangaza ukweli wa ujumbe wake kikamilifu. Hii inamaanisha kwamba lazima atangaze waziwazi kwamba hakuna mungu isipokuwa Mungu, Bwana pekee wa ulimwengu, Mwenye Nguvu zote ambaye lazima aabudiwe peke yake bila kumshirikisha na washirika wowote. Watu wote bila shaka watarejea kwake kwa hukumu, wakati ambapo watakubaliwa peponi au kutupwa motoni. Hizi ndizo kweli za msingi ambazo makafiri walizikataa na kumpinga Mtume ﷺ kwa sababu yake. Zaidi ya hayo, anaagizwa asifuate matamanio yao, wala asitafute maridhiano nao yanayohitaji sehemu yoyote ya kweli hizi kufichwa, kukandamizwa au kucheleweshwa. Kwa kweli, Mtume ﷺ anaonywa kwamba adhabu ya Mungu itamhusu yeye pia ikiwa atafuata matamanio yao katika jambo hili, baada ya elimu iliyo wazi aliyopewa.

A main feature of the divine instructions to God’s Messenger is that he should face all the opposition, challenges, denunciations and difficulties thrown in his face by declaring the truth of his message in full. This means that he must declare in all clarity that there is no deity other than God, the only Lord in the universe, the Almighty who must be worshipped alone without associating any partners with Him. All people will inevitably return to Him for judgement, when they will either be admitted into heaven or thrown in hell. These are the basic truths which the unbelievers denied and challenged the Prophet over. He is further instructed not to follow their desires, or seek compromises with them that require that any part of these truths be concealed, suppressed or delayed. In fact the Prophet is warned that God’s punishment will apply to him also if he follows their desires in this respect, after all the clear knowledge that has been given to him.

Kipengele hiki kikuu kinaonyesha wazi kwamba wanaolingania ujumbe wa Kiislamu hawawezi kuondoka katika asili ya ujumbe huo na mbinu yake ya kulingania. Pia wanapaswa kutangaza kweli za msingi za imani ya Kiislamu bila kusita, bila kuficha chochote na bila kuchelewesha chochote. Kweli ya kwanza kati ya hizi muhimu ni kwamba uungu wote na utawala wote katika ulimwengu ni wa Mungu peke yake. Kwa hiyo, utii wote lazima uwe kwake Yeye.

This main feature clearly shows that the advocates of the Islamic message cannot deviate from the nature of the message and its method of advocacy. They must also declare the basic truths of the Islamic faith without hesitation, suppressing nothing and delaying nothing. The first of these essential truths is that all Godhead and Lordship in the universe belong to God alone. Hence, all submission must be to Him.

Yeye ndiye wa kutiiwa katika mambo yote. Ukweli huu lazima utangazwe, bila kujali ni aina gani ya upinzani unaokutana nao, wala jinsi upinzani wa wasioamini ulivyo mkali. Hata mbele ya dhiki na mateso, wanaouunga mkono ujumbe huu wanapaswa kuutangaza kikamilifu. Si haki yao kuamua kwamba sehemu fulani ya ukweli huu iwekwe kando, au ikandamizwe kwa muda, kwa sababu madhalimu hawaupendi au wanawaandama wanaouhubiri, au kwa sababu watu wanaugeuka dini kwa sababu yake. Hakuna sababu hizi zinazowaruhusu wanaolingania ujumbe wa Kiislamu kubadilisha mkakati wao, wakianza, kwa mfano, na masuala ya ibada au maadili, adabu njema au mambo ya kiroho. Huenda ikaonekana kwamba njia kama hiyo ni bora ili kuepuka ghadhabu za madhalimu, lakini hiyo ni kosa kubwa. Kwa maana wanaolingania ujumbe wa Kiislamu lazima wakati wote watangaze Umoja wa Mungu na Ubwana Wake juu ya ulimwengu wote, na kwamba utiifu na unyenyekevu wote ni wa Mungu peke yake.

Ulimwengu wote kwa hivyo unageuzwa kuwa maonyesho makubwa yanayothibitisha uwezo wa Mungu na kuonyesha kile kinachopaswa kuwahimiza watu kukubali imani. Unazungumza na maumbile ya binadamu kwa mantiki ya kina, na unazungumza na mtu mzima kwa uwezo wake wote wa kutambua na kuelewa. Yote haya yanafanyika kwa upatanifu kamili.

The whole universe is thus turned into a great exhibition proving God’s power and pointing out what should motivate people to accept the faith. It addresses human nature with profound logic, and addresses the whole human being with all its faculties of perception and understanding. This is all done in perfect harmony.

Kwa kitabu kikubwa cha ulimwengu, zimeongezwa kurasa chache za historia ya mwanadamu, pamoja na athari zinazoonekana za uwezo wa Mungu, udhibiti Wake wa ulimwengu, na mpango Wake wa kina katika maisha ya mwanadamu:

To the great book of the universe is added a few pages of human history, together with the visible effects of God’s power, control of the universe and His elaborate planning of human life:

Wanakuomba uharakishe uovu badala ya wema, ingawa adhabu za mfano zimekwisha kupita kabla yao. (Aya ya 6)

They ask you to hasten evil rather than good, although exemplary punishments have indeed come to pass before their time. (Verse 6)

Mungu anajua kila anachokibeba kila mwanamke, na kwa kiasi gani mimba zinaweza kupungua muda wake, na kwa kiasi gani zinaweza kuongezeka. Kwake Yeye kila kitu kina kipimo chake maalum. Anajua yote yaliyo nje ya uwezo wa kutambua wa binadamu, na yote ambayo mtu yeyote anaweza kuyashuhudia. Yeye ni Mkuu, Aliye juu kabisa. Ni sawa kwake iwe mmoja wenu anasema kwa siri au kwa sauti kubwa, iwe anatafuta kujificha chini ya giza la usiku au anatembea waziwazi katika mwanga wa mchana. Kila mmoja ana malaika walinzi mbele yake na nyuma yake, wanaomtazama kwa amri ya Mungu. Hakika Mungu habadilishi hali ya watu isipokuwa wao kwanza wabadilishe yaliyo ndani ya nyoyo zao. Mungu akitaka watu wapate msiba fulani, hakuna wa kuuzuia. Mbali na Yeye, hawana mlinzi yeyote wa kuwalinda. (Aya 8-11)

God knows what every female bears, and by how much the wombs may fall short [in gestation], and by how much they may increase. With Him everything has its definite measure. He knows all that lies beyond the reach of human perception and all that anyone may witness. He is the Great One, the Most High. It is all alike [to Him] whether any of you speaks in secret or aloud, whether he seeks to hide under the cover of the night or walks openly in the light of day. Each has guardian angels before him and behind him, who watch him by God’s command. Indeed God does not change a people’s conditions unless they first change what is in their hearts. When God wills people to suffer some misfortune, none can avert it. Besides Him, they have none to protect them. (Verses 8-11)

Qur'ani inachukua tahadhari kubwa kuonyesha kwa namna iliyo wazi kabisa asili ya ujumbe na asili ya Mjumbe wa Mungu. Inafanya hivyo ili kuwathibitishia watu nani Bwana wao wa kweli ni, na kuondoa kabisa athari yoyote ya ushirikina katika akili zao. Zamani kumekuwepo mifano mingi ya kupotoka kutoka kwenye dhana hii sahihi miongoni mwa watu wa wahyi wa kabla, jambo lililosababisha mkanganyiko kati ya asili ya uungu na asili ya unabii. Mfanoulio wazi zaidi ulikuwa miongoni mwa Wakristo, ambao walimpa Nabii Isa (amani iwe juu yake) sifa za kiungu na sifa za Ubwana ambazo ni za Mungu peke yake. Matokeo yake, wafuasi wa madhehebu mbalimbali wakajikuta wamenaswa katika msururu wa migogoro iliyopingana na haki.

The Qur’ān takes great care to show in the clearest of terms the nature of the message and the nature of God’s Messenger. It does so in order to establish for people who their true Lord is, and to remove any trace of polytheism from their minds. There were in the past many instances of deviation from this proper concept, among the people of earlier revelations, which led to confusion between the nature of Godhead and the nature of prophethood. The clearest example was among the Christians who added to Jesus (peace be upon him) divine qualities and qualities of Lordship that belong to God alone. As a result, the followers of different churches became involved in a maze of conflict that was contrary to the truth.

Lakini Wakristo hawakuwa ndio pekee ambao imani zao zilikuwa zimechanganyikiwa namna hiyo. Jamii zote za washirikina zilihusika vilevile katika mkanganyiko huo usio na mwisho, zikizalisha dhana zinazompa unabii sifa za fumbo, au kuuunganisha na uchawi, au utabiri wa mambo yaliyofichika, au mawasiliano na mizimu na majini.

But the Christians were not the only ones whose beliefs were so confused. All pagan communities were similarly involved in such endless confusion, producing concepts that assign mysterious qualities to prophethood, or link it with magic, or clairvoyance, or with contacts with spirits and the jinn.

Dhana nyingi kati ya hizi zilipenya katika imani za Waarabu wa kipagani. Hivyo baadhi yao walikuwa wakidai Nabii amwambie habari za mambo yaliyo nje ya uwezo wa ufahamu wa binadamu. Wengine walidai aonyeshe baadhi ya miujiza ya kimwili. Pia walimtuhumu kuwa ni mchawi, au mwendawazimu aliyekuwa na mawasiliano na majini, huku wengine wakipendekeza kwamba apewe malaika wa kuunga mkono anachosema. Ukweli ni kwamba pendekezo, madai, tuhuma na changamoto zote hizo zilizotupwa kwake zilikuwa na mizizi yake katika dhana za kipagani kuhusu hali ya unabii na manabii kwa ujumla.

Many of these concepts found their way into the beliefs of the pagan Arabs. Hence some of them used to demand that the Prophet tell them about things beyond the reach of human knowledge. Some demanded that he should produce some physical miracles. They also accused him of being a sorcerer, or a madman who had contacts with the jinn, while some suggested that he should have an angel supporting what he said. The fact is that all such suggestions, demands, accusations and challenges thrown at him had their roots in the pagan concepts of the nature of prophethood and prophets in general.

Kabla ya kuhitimisha mjadala huu wetu kuhusu swali hili, inafaa tutafakari kidogo juu ya jambo lililo wazi katika aya inayosema: “Iwe Tunakuonyesha baadhi ya yale Tunayowaahidi, au Tukakufisha [kabla ya kutimia kwake], wajibu wako ni kufikisha ujumbe tu: ni juu Yetu kuhesabu.” (Aya ya 40) Hili linaelekezwa kwa Mtume (ﷺ), Mjumbe wa Mwenyezi Mungu aliyepokea wahyi Zake na aliyeamrishwa kuwahutubia watu na kuwaita waamini dini ya Kiislamu. Kwa kifupi, kauli hii inamaanisha kwamba kinachotokea kwa dini na ujumbe huu hakimhusu yeye. Hakuna chochote katika hayo kilicho jukumu lake. Kazi yake ni kufikisha ujumbe wake kikamilifu. Kuwaongoza watu wakubali haikuwa kazi yake. Uongofu hutolewa na Mwenyezi Mungu peke Yake. Iwe Mwenyezi Mungu atatimiza sehemu ya Aliyomwahidi kuhusu hatima ya watu hao, au muda wake wa kuishi duniani ukamalizika kabla ya hapo, asili ya kazi yake inabaki ile ile: ana wajibu wa kufikisha ujumbe tu. Hesabu na kuamua hatima yao vimeachwa kwa Mwenyezi Mungu. Hakuna kitu kinachoeleza kwa uwazi zaidi nafasi ya wanaoulingania Uislamu na kazi wanayotakiwa kuitekeleza. Matokeo kuhusu dini hii, na kweli kuhusu kila kitu kingine, yanaamuliwa na Mwenyezi Mungu peke Yake.

Before we conclude our remarks on this question we should reflect a little on a point clearly stated in the verse that says: “Whether We let you see some of what We have promised them, or cause you to die [before its fulfilment], your duty is only to deliver your message: it is for Us to do the reckoning.” (Verse 40) This is said to the Prophet (peace be upon him), God’s Messenger who received His revelations and was commanded to address people and call on them to believe in the Islamic faith. In a nutshell, this statement means that what becomes of this faith and message has nothing to do with him. Nothing of it is his concern. His task is to deliver his message complete. Guiding people to accept it is not his task. Guidance is provided by God alone. Whether God fulfils part of what He has promised him with regard to the fate of those people or his term in this life comes to an end before that, the nature of his task remains the same: he has only to deliver his message. The reckoning and the determination of their fate are left to God. Nothing sums up more clearly the role of the advocates of Islam and the task they are called on to perform. The outcome concerning this faith, and indeed everything else, is determined by God alone.

Hili linapaswa kuwafundisha wale wanaoeneza Uislamu kutambua mipaka yao na kubaki ndani yake. Hawawezi kuharakisha matokeo wala hatima za watu. Hawapaswi kujaribu kuharakisha watu kuukubali Uislamu, wala kusihi utekelezwaji wa haraka wa ahadi ya Mungu kwa wale wanaofuata uongofu Wake, wala utekelezwaji wa onyo Lake kwa wale wanaoikataa ujumbe Wake.

This should teach the advocates of Islam to recognize their limits and remain within them. They cannot precipitate results and fates. They must not try to hasten people’s acceptance of the faith, or urge the immediate fulfilment of God’s promise to those who follow His guidance or His warning to those who reject His message.

Kipengele muhimu cha sura hii ni kwamba inatoa kauli ya mwisho kuhusu uhusiano kati ya mtazamo na matendo ya binadamu kwa upande mmoja, na hatima yake na mwisho wake kwa upande mwingine. Inafafanua wazi kwamba hali za watu huamuliwa na yale wanayoyafanya kwa ajili yao wenyewe na kwa mikono yao wenyewe. Wakati huo huo, inaeleza kwamba kila tukio hutokea kwa mapenzi ya Mungu. Sura hii inajumuisha kauli kadhaa zinazohusiana na jambo hili. Kauli hizo zinatosha kufanya fundisho la Kiislamu kuhusu suala hili zito lieleweke kikamilifu. Zifuatazo ni mifano michache tu ya kauli hizo:

An important feature of this sūrah is that it states the final word concerning the relation between a human being’s attitude and action on the one hand and his fate and destiny on the other. It makes it clear that people’s conditions are determined by what they do for and by themselves. At the same time, it states that every event takes place by God’s will. The sūrah includes several statements which are relevant to this point. They are sufficient to make the Islamic concept of this very serious issue abundantly clear. Here are just a few such examples:

Hakika Mwenyezi Mungu habadilishi hali ya watu mpaka wao wenyewe wabadilishe yaliyo katika nafsi zao. Na Mwenyezi Mungu anapotaka watu wapatwe na msiba fulani, hakuna wa kuuzuia.

Indeed God does not change a people’s conditions unless they first change what is in their hearts. When God wills people to suffer some misfortune, none can avert it.

Isipokuwa Yeye, hawana mlinzi yeyote.

Besides Him, they have none to protect them. (Verse 11)

Kwa wale wanaomwitikia Mola wao kuna malipo mazuri. Na kwa wale wasiomwitikia, lau wangekuwa na kila kilichomo ardhini, na mara mbili yake, bila shaka wangejitolea kukitoa kuwa fidia yao. Hao watapata hesabu mbaya, na Jahannamu itakuwa makazi yao, na ni mahali pabaya pa kupumzikia!

For those who respond to their Lord is a rich reward. As for those who do not respond to Him, should they have all that the earth contains, and twice as much, they would gladly offer it for their ransom. Theirs shall be an awful reckoning, and hell shall be their abode, an evil resting place! (Verse 18)

Mungu humpoteza njia yule anayetaka kupotea, na humwongoza kwake yule anayemgeukia; ni wale walioamini na nyoyo zao zikatulia kwa kumkumbuka Mungu. Hakika ni kwa kumkumbuka Mungu ndipo nyoyo za watu hupata utulivu.

God lets go astray anyone who wills [to go astray] and guides to Himself those who turn to Him; those who believe and whose hearts find comfort in the remembrance of God. It is indeed in the remembrance of God that people’s hearts find their comfort.

Sura hii inatoa neno la mwisho kuhusu ukweli kwamba kukataa dini ya Mungu na kutoa jibu hasi kwa ukweli uliomo katika imani hii ni ushahidi kwamba maumbile ya binadamu yameharibika na mfumo wake wa kupokea ukweli haufanyi kazi ipasavyo. Maumbile yoyote ya binadamu yaliyo salama, yasiyo na ushawishi wa kuharibu au kupotosha, hayatasita kujibu kwa njia chanya ukweli, kwa kuchagua kujisalimisha kwa Mungu, pale unapowasilishwa kwa uwazi kama inavyofanyika katika Qur'ani. Ndani kabisa ya moyo wake, maumbile ya binadamu yanaijua kweli hii na kuikubali. Yanageuzwa mbali nayo tu pale mtu anapokuwa na kitu kinachomfanya kujichagulia njia nyingine isiyo imani wala uongozi wake wa kweli. Hivyo hujifanya astahili upotofu na kwa sababu hiyo hujiletea adhabu ya Mungu. Hili ndilo Mungu analosema katika sura nyingine: "Nitawageuza mbali na Ishara Zangu wale wanaofanya kiburi duniani pasipo haki; kwani hata wakiona kila ishara, hawataiamini. Wakiona njia ya uadilifu, hawaichagui kuifuata, lakini wakiona njia ya upotofu, wanaichagua kuwa njia yao; kwa sababu wanazikanusha Ishara Zetu na hawazijali." (7:146)

This sūrah provides the final word on the fact that rejecting God’s religion and giving a negative response to the truth embodied in this faith is evidence of human nature going awry and the malfunctioning of its receptive system. No sound human nature, without any corrupting or distorting influences, would hesitate to respond positively to the truth, choosing submission to God, when it is presented so clearly, as it is in the Qur’ān. Deep inside, human nature knows this truth and accepts it. It is only turned away from it when a person has something that makes him choose for himself an option other than faith and its true guidance. He thus makes himself deserving of error and thereby incurs God’s punishment. This is what God says in another sūrah: “I will turn away from My revelations those who, without any right, behave arrogantly on earth: for, though they may see every sign, they do not believe in it. If they see the path of righteousness, they do not choose to follow it, but if they see the path of error, they choose it for their path; because they disbelieve in Our revelations and pay no heed to them.” (7:146)

Katika sura hii tunaona aya kadhaa zinazofanana zinazoonyesha asili ya kufuru, zikifafanua wazi kwamba si kitu kingine zaidi ya upofu wa moyo.

In the present sūrah we have a number of similar verses which indicate the nature of unbelief, making it clear that it is nothing other than blindness of the heart.

Hakika, kukubali ukweli tu na kufuata uongozi wa Mwenyezi Mungu kunaonyesha kwamba maumbile ya binadamu hayako tena gizani. Hakika kuna ishara na dalili za kutosha kila mahali katika ulimwengu zinazoonyesha ukweli wazi kwa wale wanaotafakari na kutumia akili zao.

Hatua ya mwisho ya imani ambayo sūrah hii inaiangazia ni uhusiano wa karibu kati ya uharibifu unaoingia katika maisha ya watu duniani na upofu wao kwa ujumbe wa ukweli ambao Mwenyezi Mungu amewapa watu, ukiwaongoza kwenye lililo sahihi, lenye manufaa na lenye kheri. Wale wasioitikia ama agano ambalo Mwenyezi Mungu amefanya na maumbile ya binadamu, au ukweli ulioteremka kutoka Kwake, huku wakijua kuwa ni ukweli, ndio hasa wanaoeneza uharibifu duniani. Kinyume chake, wale wanaojua kuwa ni ukweli na kuuitikia ndio wanaofanya kazi ya kuweka mambo katika mkondo ulio sahihi, na kazi yao ndiyo inayosaidia maisha kustawi.

A final aspect of faith that the sūrah highlights is the close relationship between the corruption that creeps into people’s life on earth and their blindness to the message of the truth God has bestowed on people guiding them to what is right, useful and beneficial. Those who do not respond either to the covenant God has made with human nature or to the truth which has come from Him, knowing it to be the truth, are indeed the ones who spread corruption on earth. By contrast, those who know it to be the truth and respond to it are the ones who work to set matters on the right course and whose work helps life prosper.

Je, yule anayejua kwamba kilichoteremshwa kwako na Mola wako ni haki ni sawa na yule aliye kipofu? Ni wale wenye akili tu ndio wanaozingatia hili: wale wanaotimiza ahadi yao kwa Mwenyezi Mungu na hawavunji agano; na wanaounganisha yale ambayo Mwenyezi Mungu ameamuru yaunganishwe; wanaomcha Mola wao na kuogopa mateso ya hesabu; wanaosubiri kwa subira katika shida wakitafuta radhi ya Mola wao, wanaosimamisha Sala zao, wanaotoa sadaka kwa wengine, kwa siri na kwa hadharani, katika yale tuliyowaruzuku, na wanaozuia uovu kwa wema. Hao watapata makao ya mwisho.

Is, then, he who knows that what has been revealed to you by your Lord is the Truth like one who is blind? Only those who are endowed with understanding keep this in mind: those who are true to their bond with God and never break their covenant; and who keep together what God has bidden to be joined; who fear their Lord and dread the terrors of the reckoning; who remain patient in adversity seeking the countenance of their Lord, and attend to their prayers, and spend on others, secretly and openly, out of what We provide for them, and who repel evil with good. Such will have the attainment of the [ultimate] abode. (Verses 19-22)

Na wale wanaovunja ahadi yao kwa Mwenyezi Mungu baada ya kuifunga, na kukata yale aliyoamuru Mwenyezi Mungu yaunganishwe, na kueneza ufisadi duniani, hao watapata laana, na watakuwa na makazi mabaya.

As for those who break their bond with God after it has been established, and cut asunder what God has bidden to be joined, and spread corruption on earth, the curse will be laid upon them; and theirs shall be an evil abode. (Verse 25)