"Nyota na miti hujisujudia [mbele Yake]." (Aya ya 6)
“The stars and the trees prostrate themselves [before Him].” (Verse 6)
Rejeo ilikuwa ni kwa kipimo sahihi kinachoonekana katika muundo wa ulimwengu mkubwa. Sasa rejeo ni kwa mwelekeo ambao ulimwengu unafuata. Kauli hii fupi ina rejeo lenye msukumo mkubwa kwa ukweli wenye mwanga na wa msingi.
The last reference was to the accurate measure observed in the structure of the great universe. Now the reference is to what direction the universe follows. This brief statement contains a highly inspiring reference to an enlightening and fundamental truth.
Kuna uhusiano wa ibada na utii kati ya ulimwengu huu na Muumba wake na Mwanzilishi wake, Mungu Mtukufu. Nyota na miti ni mifano miwili ya viumbe vinavyoishi katika ulimwengu. Zinatoa wazo wazi la mwelekeo ambao ulimwengu unafuata. Wafasiri wana maoni tofauti kuhusu maana ya neno najm, yaani nyota, linalotokea katika aya hii; baadhi wanasema linarejelea nyota za angani, wakati wengine wanadai kwamba linarejelea mimea isiyosimama wima kama miti. Kwa tafsiri yoyote tunayochukua, jambo ambalo aya hii inalisisitiza ni lile lile, yaani kubainisha uhusiano kati ya ulimwengu na Muumba wake. Ulimwengu ni kiumbe hai chenye roho inayotofautiana kwa kiwango na asili kutoka kiumbe kimoja hadi kingine, lakini kiini chake kinabaki kile kile.
There is a bond of worship and submission between this universe and its Creator and Originator, God Almighty. The stars and the trees are two examples of creatures that live in the universe. They give a clear idea of the direction the universe follows. Commentators have different views about the meaning of the word najm, or star, which occurs in this verse, with some saying that it refers to the stars in the sky, while others claim that it refers to plants that do not stand erect like trees. Whichever interpretation we take the point this verse stresses is the same, identifying the bond between the universe and its Creator. The universe is a living creature with a soul that differs in degree and nature from one creature to another, but its essence remains the same.
Zamani za kale, moyo wa mwanadamu ulitambua ukweli huu kuhusu ulimwengu na roho yake. Kutambua huku kunatokana na sifa nyeti ambayo Mungu aliipa moyo huo. Hata hivyo, ukweli huu ulififia kila mara mwanadamu alipojaribu kuukamata kwa akili yake, katika mwanga wa uzoefu wake mwenyewe. Lakini hivi karibuni mwanadamu ameweza kutambua umoja wa muundo wa ulimwengu, ingawa bado yuko mbali sana na kuelewa asili ya roho hai ya ulimwengu.
Long ago, the human heart realized this fact about the universe and its soul. This realization is based on the sensitive quality God gave it. This fact, however, became blurred every time man tried to capture it with his mind, in the light of his own experience. Man, however, has recently been able to recognize the unity of the structure of the universe, but he remains far from understanding the nature of the universe’s living soul.
Wanasayansi huwa wanaamini kwamba atomi ndiyo kipimo cha msingi cha ulimwengu, na kwamba atomi kimsingi ni mionzi. Pia wanaamini kwamba mwendo ndiyo sifa inayoshirikiwa na kila kitu katika ulimwengu. Kwa hiyo, ni jambo la msingi kuuliza: ulimwengu unajaribu kufikia lengo gani?
Scientists tend to believe that the atom is the unit of the universe, and that the atom is essentially radiation. They also believe that movement is the characteristic common to everything in the universe. It is pertinent to ask, then, what goal does the universe try to achieve?
Kurani inasema kwamba kila hatua inayoonekana ya ulimwengu, ambayo kwa asili yake ni udhihirisho wa roho yake, inamwelekea Muumba wake. Hili limetajwa katika aya nyingi za Kurani, kama ile tunayoijadili: "Nyota na miti vinamsujudia [Yeye]." (Aya 6)
Aya nyingine mbili zinazoeleza wazo hilo hilo ni hizi: "Mbingu saba na ardhi, na wote waliomo ndani yake, vinamtakasa Yeye. Hakuna kitu chochote isipokuwa kinamsifu Yeye kwa sifa zake; lakini nyinyi hamuyafahamu matakaso yao." (17: 44)
"Je, hujui kwamba Mwenyezi Mungu ndiye ambaye viumbe wote waliomo mbinguni na ardhini wanamtakasa, hata ndege wanaotandaza mabawa yao? Kila mmoja wao anajua namna ya kumwomba na kumtakasa Yeye." (24: 41)
Kutafakari ukweli huu na kuutazama ulimwengu unavyomwabudu na kumtukuza Mola wake huipa mioyo yetu faraja na furaha ya kipekee. Tunahisi huruma ya pamoja na kila kitu kilicho karibu nasi, kwa kuwa vyote vinamwelekea Mola, Muumba wa vyote. Tunajihisi tuko katika ulimwengu wa urafiki ambamo kila kitu na kila kiumbe kina lengo moja. Hisia hii ina athari pana na za kina.
The Qur’an says that every apparent step of the universe, which is in essence an expression of its spirit, looks up to its Originator. This is stated in numerous verses of the Qur’an, such as the one we are discussing: “ The stars and the trees prostrate themselves [before Him]." (Verse 6) Two other such verses expressing the same idea are as follows: “ The seven heavens extol His limitless glory, as does the earth, and all who dwell in them. Indeed every single thing extols His glory and praise, but you cannot understand their praises.” (17: 44) “Are you not aware that it is God whose limitless glory all creatures that are in the heavens and earth extol, even the birds as they spread out their wings? Each of them knows how to pray to Him and to glorify Him.” (24: 41) To contemplate this truth and observe the universe as it worships and glorifies its Lord gives our hearts a special type of comfort and pleasure. We feel a mutual sympathy with everything around us as all looks up to the Lord, the Creator of all. We feel that we are in a friendly universe where everything and all creatures have the same aim. This is a feeling with far reaching and profound effects.
“Na mbingu, Mwenyezi Mungu ameziinua juu, na ameweka mizani, ili msiifanyie uovu mizani. Basi pimeni kwa uadilifu, wala msipunguze katika mizani.” (Aya 7-9) Kutajwa kwa mbingu kumekusudiwa, kama ilivyo kwa marejeo mengine yote katika Qur’ani kwa mambo hayo mawili ya ulimwengu, kuamsha akili na nyoyo ambazo zimesahau maajabu yaliyo karibu nazo kwa sababu ya kuzoea kwa muda mrefu. Akili na nyoyo hizo zinapaswa kutazama ulimwengu, kuthamini uzuri wake wa ajabu, mshikamano wake na mpangilio wake mzuri, na kumtukuza Yule aliyeanzisha yote.
“7/e has raised the skies high, and has set the balance, so that you may not exceed the balance. Weigh, therefore, with justice and do not fall short in the balance.” (Verses 7-9) The reference to the skies is intended, like all other references in the Qur’an to the two immediate aspects of the universe, to awaken minds and hearts that have become oblivious to the wonders around them, because of long familiarity. These minds and hearts should look at the universe, appreciate its wonderful beauty, harmony and coordination, and glorify the One who initiated all.
Popote maana yake ni nini kuhusu mbingu, kutajwa kwake kunainua macho yetu hadi kwenye anga kubwa lililo juu yetu, ambalo linaonekana kuwa halina mipaka, na ndani yake kuelea mabilioni ya miili mikubwa ya mbinguni, lakini hakuna mgongano unaotokea kati yake, iwe ni kila mmoja mmoja au katika makundi. Kundi moja linaweza kuwa na nyota hadi bilioni moja, kama ilivyo kwenye galaksi inayojumuisha mfumo wetu wa jua.
Whatever is meant by the skies, the reference to them lifts our sight to the great space above us, which appears without boundaries, and in which float trillions of huge celestial bodies, yet no collision occurs between them, either individually or in clusters. A cluster may include as many as a billion stars, as in the galaxy which includes our own solar system.
Jua letu lina kipenyo cha kilomita milioni 2.3, lakini ndani ya galaksi yetu kuna nyota nyingi ndogo zaidi, na nyingi zilizo kubwa zaidi kwa maelfu ya mara. Nyota hizi zote, makundi ya nyota na sayari zote husogea angani kwa kasi ya kutisha, lakini katika anga kubwa iliyo juu, si zaidi ya chembe zinazoelea mbali sana kutoka kwa nyingine.
Our sun has a diameter of 2.3 million kilometres, yet within our galaxy there are many smaller stars and many that are larger by thousands of times. All these stars and clusters of stars and planets move in space at frightening speeds, but in the great space above they are no more than particles floating far apart from each other.
Pamoja na kuinua mbingu juu, Mungu pia ameweka mizani ya haki. Jambo hili limethibitika wazi ili kubainisha thamani za mambo, matukio na watu.
Along with raising the sky high, God has W the balance of truth. This is well established so as to define the values of things, events and people.
Hivyo basi, thamani hupimwa kwa mizani ya haki, si kwa matakwa ya kijinga yanayotofautiana wala kwa mapendeleo ya kibinafsi. Zaidi ya hayo, mizani hii imewekwa ndani ya maumbile ya binadamu na katika ujumbe wa kimungu unaonadiwa na mitume wote wa Mungu na kubainishwa katika Qur'an. Yeye ameweka mizani, "ili msiipite mizani." Yaani kwenda juu mno au chini mno. "Basi pimeni kwa uadilifu, wala msipunguze katika mizani," ili kuhakikisha haki kwa wote katika hali zote.
Thus, values are measured by the balance of truth, not according to different, ignorant desires or personal preferences. Moreover, this balance is set within human nature and in the divine message advocated by all Gods messengers and defined in the Qur’an. He has set the balance, “so that you may not exceed the balance” going too high or too low. “ Weigh, therefore, with justice and do not fall short in the balance,” so as to ensure justice to all in all situations.
Kwa hiyo, ukweli duniani na katika maisha ya binadamu unahusiana na ulimwengu na muundo wake. Unahusiana na mbingu kwa maana yake ya kiroho inayoelekeza kwenye chanzo cha wahyi, na kwa maana yake ya kimwili kama dhihirisho la nguvu isiyo na mwisho ya Mwenyezi Mungu. Maana hizi mbili hukutana na kuongeza msukumo zaidi.
Thus, the truth on earth and in human life relates to the universe and its structure. It relates to the sky in its abstract significance that points to the source of revelation, and in its physical significance as a manifestation of Gods infinite power. The two meanings converge to add further inspiration.
"Amemtandaza ardhi kwa ajili ya viumbe Wake, pamoja na matunda yake yote, mitende yenye vifuniko vya tunda lake, nafaka zenye maganda yake, na mimea yenye harufu nzuri" (Aya ya 10-12). Kwa sababu tumeishi duniani kwa muda mrefu, na tunaifahamu vizuri kila kilichomo ndani yake, hatuhisi umuhimu wa kwamba imetandazwa kwa ajili ya viumbe vya Mwenyezi Mungu, na ili kutuwezesha kuishi kwa starehe kiasi hiki. Kwa hiyo, hatuhisi umuhimu mkubwa wa utulivu wa ardhi na kiasi gani neema ya Mwenyezi Mungu imetujaalia kwa utulivu huo, isipokuwa pale volkano inapolipuka au tetemeko la ardhi linapotokea, likitujaza hofu. Ni nyakati kama hizo tu ndipo tunapothamini kikamilifu neema ya Mungu katika kuifanya ardhi kuwa imara.
“He has laid the earth for His creatures, with all its fruits, its palm trees with sheathed clusters, its husked grain and its sweet-smelling plants” (Verses 10-12) Because we have lived on earth for so long, and we are well familiar with all that is on it, we do not feel the significance of its being 'laid' for Gods creatures, and to enable us to function so comfortably. Therefore, we do not feel the great significance of the stability of the earth and how much grace God has bestowed on us by such stability unless a volcano erupts or an earthquake occurs, filling us with fear. Only at such times do we fully appreciate Gods grace in making the earth stable.
Hata hivyo, watu wanapaswa kukumbuka ukweli huu wakati wote. Wanapaswa kukumbuka kwamba sayari hii ambayo wanajihisi kuwa salama ndani yake si zaidi ya kituo cha muda tu. Kwa hiyo, Mungu anapowakumbusha binadamu na majini neema yake ya kuwaumba, anarejea baraka ambayo haiwezi kufahamika.
Yet people should remember this truth at every moment. They should remember that this planet where they feel so secure is no more than to suit. Therefore, when God reminds humans and jinn of His favour of having created them, He is referring to a blessing that is beyond comprehension.
Mungu - utukufu wote ni Wake - kisha anataja vitu vilivyotumika kuumba binadamu na majini. Hivi pia vimeumbwa na Mungu. Binadamu ameumbwa kutokana na udongo mkavu unaotoa sauti unapopigwa kwa fimbo au kwa kiganja cha mkono. Aya hii inaweza kurejelea hatua fulani katika mchakato wa uumbaji kutokana na mavumbi au udongo, au inaweza kuwa ni kuashiria tu kwamba binadamu na ardhi vimetengenezwa kwa nyenzo moja.
God - all glory belongs to Him - then states the substances used for creating humans and jinn. These are also created by God. Man is created from clay that has dried and gives a sound when beaten with a stick or the human hand. The verse may refer to a stage in the process of creation from dust or clay, or it may simply be a reference to the fact that man and the earth are made of the same material.
Sayansi ya kisasa imethibitisha kwamba mwili wa binadamu una vipengele vilevile vilivyo katika dunia, ikiwa ni pamoja na kaboni, oksijeni, hidrojeni, fosforasi, salfa, nitrojeni, kalsiamu, potasiamu, sodiamu, klorini, magnesiamu, chuma, manganese, shaba, iodini, florini, kobalti, zinki, silikoni na alumini. Hivi ndivyo vipengele vilevile vinavyounda mavumbi. Uwiano wake hutofautiana kutoka mtu mmoja hadi mwingine.
Modern science has proven that the human body contains the same elements as the earth, including carbon, oxygen, hydrogen, phosphorus, sulphur, nitrogen, calcium, potassium, sodium, chlorine, magnesium, iron, manganese, copper, iodine, fluorine, cobalt, zinc, silicon and aluminium. These are the same elements that form dust. Their proportions differ from one person to another.
Bila shaka, wao wanatofautiana kwa binadamu kutokana na udongo. Hata hivyo, ni vipengele vilevile.1
Needless to say, they differ in man from dust. Yet they are the same elements.1
Sayansi ilichothibitisha haipaswi kuchukuliwa kuwa tafsiri ya mwisho ya maandishi ya Qur'ani. Ukweli ambao Qur'ani inautaja unaweza kumaanisha kile ambacho kimethibitishwa kisayansi, au unaweza kumaanisha kitu tofauti kabisa. Unaweza kurejelea mojawapo ya mambo mengi yanayounga mkono maana ya kuumbwa kwa binadamu kutokana na udongo, udongo wenye unyevu au udongo mkavu.
What science has proven should not be taken as the ultimate interpretation of the Quranic text. The fact to which the Qur’an refers may mean what has been scientifically proven, or it may mean something totally different. It may refer to another of the numerous aspects that endorse the meaning of mans creation out of dust, or wet or dry clay.
Tunasisitiza kwa nguvu zote kwamba hatupaswi kuifunga maana ya maandiko ya Qur'ani katika ugunduzi wa kisayansi ambao unakubali uwezekano wa kosa, au uwezekano wa kubadilika kadiri maendeleo ya binadamu yanavyoendelea. Baadhi ya wanazuoni wenye nia njema hujaribu kuonyesha kwamba kauli za Qur'ani zina maana sawa na ugunduzi wa kisayansi, uliothibitishwa au bado unafanyiwa uchunguzi. Wao huyatumia hayo kama ushahidi wa asili ya kimiujiza ya Qur'ani. Sisi tunasema kwamba Qur'ani ni ya kimiujiza, iwe kauli zake zinathibitishwa na ugunduzi wa kisayansi au hazithibitishwi. Kile Qur'ani inachosema kina upana zaidi kuliko kile sayansi inachosema wakati wowote ule. Ugunduzi wa kisayansi daima unakabiliwa na marekebisho na mabadiliko, na wakati mwingine hudhihirika kuwa si sahihi. Bila shaka tunaweza kutumia sayansi kupanua uelewa wetu wa maandiko ya Qur'ani, pale inapoeleza baadhi ya vipengele vya maajabu yanayohusu binadamu na ulimwengu. Lakini hatupaswi kusema kwamba andiko fulani la Qur'ani linarejelea ugunduzi fulani wa kisayansi peke yake. Tunachoweza kusema ni kwamba ugunduzi huo wa kisayansi unaweza kuwa sehemu ya kile ambacho andiko la Qur'ani linarejelea.
We stress, most emphatically, that we must not limit the meaning of a Quranic text to a scientific discovery that admits the possibility of error, or the possibility of change with human progress. Some scholars with sincere intentions try to highlight that Quranic statements give identical import to scientific discoveries, proven or still under observation. They cite this as a proof of the miraculous nature of the Qur’an. What we say is that the Qur’an is miraculous, whether its statements are confirmed by scientific discoveries or not. What the Qur’an says is broader in scope than what science says at any one time. Scientific discoveries are always subject to amendment and change, and sometimes they are proven erroneous. We can certainly use science to broaden our understanding of Quranic texts, whenever it explains some aspects of the wonders pertaining to man and the universe. We must not, however, say that a certain Quranic text refers only to a particular scientific discovery. All that we can say is that the scientific discovery may be part of what the Quranic text refers to.
Kuhusu kuumbwa kwa majini kutokana na miali ya moto unaowaka, hili ni jambo lililo nje ya ujuzi wa binadamu. Chanzo pekee kuhusu hili ni Qur'ani, iliyoteremshwa na Mungu ambaye anajua alichokiumba. Moto huu unaelezwa hapa kama marij, ambalo lina maana ya kuwaka na kusogea kama miali ya moto mahali penye upepo. Majini wamepewa uwezo wa kuishi duniani hapa pamoja na binadamu. Hata hivyo, hatujui majini wanavyoishi. Jambo lililo hakika, hata hivyo, ni kwamba nao wanaelekezwa na Qur'ani; ni ujumbe kwao kama ulivyo kwa binadamu. Tulilieleza hili katika Juzuu ya XV, tulipojadili aya inayosema: "Na kumbukeni (Ee Muhammad ﷺ) walipokuelekezea kundi la majini wakisikiliza Qur'ani. Walipokuwa karibu nayo walisema: 'Nyamazeni!' Ilipomalizika walirudi kwa watu wao kuwaonya." (46:29) Hili pia limethibitishwa katika sura hii.
As for the creation of the jinn from raging flames of fire, this is something beyond human knowledge. The only source on this is the Qur’an, given by God who knows what He has created. The fire is described here as marij, which means lit and moving like flames in a windy place. The jinn have been given the ability to live on this earth, together with man. However, we do not know how the jinn live. What is certain, though, is that they are also addressed by the Qur’an; it is as much a message to them as it is to man. We explained this in Volume XV, when discussing the verse that says: “ We sent to you a group if jinn to listen to the Qur'an. When they heard it, they said to one another, ‘Listen in silence!' When the recitation ended, they returned to their people to warn them. " (46: 29) This is also confirmed in this surah.
Anwani hapa ni kwa majini na wanadamu wote, ikiwakumbusha neema ya Mwenyezi Mungu katika kuumbwa kwao kutoka asili zao husika. Hii ndiyo neema kuu, ambayo huleta pamoja nayo neema zote nyingine. Kwa hiyo, inafuatiwa na kauli inayoashiria kuweka ushahidi wao kwenye kumbukumbu: "Basi ni ipi kati ya neema za Mola wenu mnayoikanusha?" (Aya 16) Bila shaka, kukanusha hakuna faida.
The address here is to both jinn and humans, reminding both of God’s blessing in their creation out of their respective origins. This is the central blessing, which brings with it all other blessings. Therefore, it is followed by the comment that signifies putting their testimony on record: “ Which, then, of your Lord's blessings do you both deny?" (Verse 16) Needless to say, denial is pointless.
"Yeye ndiye Mola wa mashariki mawili na Mola wa magharibi mawili. Basi ni neema gani za Mola wenu mtakazozikanusha?" (Aya 17-18) Kauli hii hujaza mioyo yetu hisia kubwa za uwepo wa Mwenyezi Mungu, popote tunapogeuka au kwenda, na popote tunapotazama upeo mpana. Kila kinapochomoza au kuzama kitu, pale yupo Mwenyezi Mungu, Mola wa vyote, Mfalme anayeeneza nuru yake na uongofu wake kwa wote. Mashariki mawili na magharibi mawili yanaweza kumaanisha kuchomoza na kuzama kwa jua na mwezi, kwa kuzingatia kwamba zote mbili zimeshatajwa tayari katika sura kama sehemu ya neema za Mwenyezi Mungu. Aya hii pia inaweza kueleweka kama rejea ya nafasi mbili tofauti za kuchomoza na kuzama kwa jua katika kipindi cha kiangazi na kipindi cha baridi, mtawalia.
“He is the Lord of the two risings and the Lord of the two settings. Which, then, of your Lord's blessings do you both deny?" (Verses 17-18) This reference fills our hearts with great feelings of God’s presence, wherever we turn or move, and wherever we look on the wide horizon. Wherever something rises or sets, there is God, the Lord of all, the Sovereign who extends His light and guidance to all. The two risings and two settings may refer to the rising and setting of the sun and the moon, considering that both have already been mentioned in the surah as part of God’s blessings. The verse may also be understood as a reference to the two different positions of sunrise and sunset in summer and winter respectively.
Hata hivyo, umuhimu wa marejeo haya unastahili kuangaliwa zaidi. Unaelekeza kwenye ukweli kwamba mkono wa Mungu unadhibiti nyota, sayari na kila kitu kingine katika ulimwengu. Ubwana Wake unaonekana kwa uwazi zaidi kwenye upeo wa macho. Tunapotafakari matukio ya ulimwengu na kutazama nyota zikichomoza na kuzama, nyoyo zetu, akili zetu na roho zetu hujawa na utulivu mkubwa zaidi.
Be that as it may, the import of this reference is more worthy of attention. It points to the fact that God’s hand controls stars, planets and everything else in the universe. His Lordship is seen more clearly on the horizon. When we contemplate universal phenomena and look at the stars rising and setting, our hearts, minds and souls are filled with greater reassurance.
Ubwana wa Mungu juu ya mawio mawili na machweo mawili unaonyesha baadhi ya baraka Zake. Kwa hiyo, kauli inayojulikana katika sura hii inarudiwa:
Gods Lordship of the two risings and the two settings reflects some of His blessings. Hence, the comment familiar in this surah is repeated:
"Basi ni ipi, katika neema za Mola wenu, mnayoikanusha?" (Aya ya 18) Kuchomoza na kuzama kwa jua mara mbili si ishara tu zinazoelekeza kwa Mungu, bali pia ni sehemu ya neema zake alizowapa binadamu na majini. Zina manufaa mengi kwa wakazi wote wa dunia. Tunaona kwamba maisha huanza kwa jua kuchomoza. Hakika pia yanahitaji jua kuzama. Endapo mojawapo ya hayo, au yote mawili, yangepata hitilafu fulani, maisha yenyewe yangevurugika.
“Which, then, of your Lord's blessings do you both deny?” (Verse 18) The two risings and settings are not only signs pointing to God, but are also part of His blessings granted to humans and jinn. They bring much good to all inhabitants of the earth. We see how life begins with the sun rising. It certainly also needs the sunset. Should either one of them, or both, suffer some dysfunction, life itself would be disrupted.