"Na miongoni mwa ishara Zake ni kuumbwa kwa mbingu na ardhi, na tofauti za lugha zenu na rangi zenu. Hakika katika hayo mna ishara kwa wale wenye elimu." (Aya ya 22) Qur'ani mara nyingi hutaja ishara kubwa ya kuumbwa kwa mbingu na ardhi, lakini mara nyingi tunaipita bila kutafakari, ilhali inastahili tafakari ya muda mrefu.
“And among His signs are the creation of the heavens and the earth, and the diversity of your tongues and colours. In this there are clear signs indeed for those who are endowed with knowledge.” (Verse 22) The Qur’ān frequently mentions the great sign of creating the heavens and the earth, but we often pass it by without reflection, although it merits long contemplation.
Qur'ani inapotaja uumbaji wa mbingu na ardhi, inamaanisha upana huu mkubwa wa ulimwengu, pamoja na mfumo wake mzuri na wa kina ambao tunaujua kidogo sana. Upana huo unajumuisha idadi isiyohesabika ya sayari, nyota, mizunguko, miili ya angani na galaksi, ambapo dunia yetu inaonekana kama chembe isiyo na uzito. Upana huu mkubwa na usio na mipaka umeunganishwa na mshikamano wa ajabu kati ya miili ya angani, mizunguko na miendo yake, pamoja na umbali kati yake, ukihakikisha kwamba hakuna mgongano unaotokea bila mpangilio, na kwamba kila kitu kinaendelea kufanya kazi kwa kipimo maalum. Hayo yanahusu ukubwa na mfumo. Kuhusu kiini cha viumbe hivi vikubwa, tabia zao, sifa zao, yanayotokea ndani yao au juu yao, sheria kuu zinazozilinda na kuzidhibiti, na jinsi mambo yao yanavyoendeshwa, hayo yako nje ya ujuzi wa binadamu yeyote. Tunachokijua kuhusu haya yote ni kidogo mno. Kwa kweli, utafiti wetu kuhusu sayari ndogo tunayoishi juu yake bado uko katika hatua ya msingi sana.
When the Qur’ān mentions the creation of the heavens and the earth it actually refers to this great expanse of the universe, with its fine and elaborate system, of which we know only very little. It includes countless numbers of planets, stars, orbits, celestial bodies and galaxies, in relation to which our earth seems no more than a weightless particle. This great and limitless expanse is coupled with remarkable harmony between its celestial bodies, orbits and motions, as well as the distances between them, ensuring that no collision occurs haphazardly, and that everything is kept functioning according to a set measure. This, however, relates to size and system. As for the essence of these great creatures, their respective natures, qualities, what occurs in or on them, the major laws that protect and regulate them, and how their affairs are conducted — these are beyond any human being’s knowledge. What we know of all this is very scanty indeed. In fact, our study of the small planet on which we live remains at a very elementary stage.
Hii ni kionjo kifupi tu cha ishara kubwa ya uumbaji wa mbingu na ardhi. Mara nyingi hata hivyo tunazungumzia jambo hili kwa uzembe, kwa kupita tu, ilhali wakati huo huo tunazungumza kwa urefu, tukionyesha mshangao na kupendezwa, kuhusu mashine ndogo ambayo wanasayansi wanaitengeneza. Hata hivyo, upatanifu ambao mashine hiyo inapata kati ya sehemu zake ni wa kiwango kwamba hufanya kazi kwa pamoja kwa kipindi kifupi tu cha muda. Bado baadhi ya watu waliopotea katika upotovu wanadai kwamba ulimwengu huu mkubwa, pamoja na mifumo yake nzuri na tata, upo bila Muumba. Si hivyo tu, bali watu hao wanapata wanasayansi walio tayari kusikiliza upuuzi kama huo! Pamoja na ishara kubwa ya uumbaji wa mbingu na ardhi, sura hii inataja utofauti wa ajabu wa lugha za binadamu na rangi. Hili lazima lihusiane na uumbaji wa ulimwengu. Tofauti za hali ya hewa na mazingira zinazotokana na mabadiliko ya nafasi ya ardhi katika ulimwengu zina athari kubwa katika kuzaa utofauti kama huo wa lugha na rangi, licha ya asili moja ya wanadamu.
This is just a cursory look at the great sign that is the creation of the heavens and the earth. Very often though we speak about this carelessly, in passing, yet at the same time we speak at great length, expressing amazement and admiration, about a small machine scientists make. Yet the harmony the latter achieves between its component parts is such that it only works in unison for a short span of time. Still some people who are lost in error claim that this great universe, with its fine and elaborate systems, exists without a Creator. Not only so, but such people find scientists who are prepared to listen to such absurdity! Together with the great sign of the creation of the heavens and the earth, the sūrah mentions the amazing variety of human languages and colours. This must be related to the creation of the universe. Differences in climate and environment that result from the variations of the earth’s position in the cosmos have a marked influence in producing such variety in language and colour, despite the single origin of mankind.
Wanazuoni na wanasayansi wa leo wanatambua utofauti mkubwa wa lugha za binadamu na wa rangi, lakini hawauhusishi huo na Mwenyezi Mungu na uumbaji Wake wa mbingu na ardhi.
Scholars and scientists today note the great variety of human languages and colours but they do not relate this to God and His creation of the heavens and the earth.
Badala yake, wao hufanya utafiti wa kitaaluma juu ya jambo hili, lakini hawasimami kumtukuza Muumba anayepanga kila kitu, kinachoonekana na kisichoonekana. Hii ni kwa sababu watu wengi hawana elimu: "wanajua tu upande wa nje wa maisha ya dunia hii." (Aya ya 7) Zaidi ya hayo, maajabu ya uumbaji wa ulimwengu na utofauti mkubwa wa lugha na rangi huthaminiwa tu na wale walio na elimu ya kweli: "Hakika katika hayo mna ishara kwa watu wenye elimu." (Aya ya 22)
Instead, they undertake an academic study of this phenomenon, but do not pause to glorify the Creator who plans everything, visible or hidden. This is due to the fact that most people are devoid of knowledge: “they only know the outer surface of this world’s life.” (Verse 7) Besides, the wonders of the creation of the universe and the great variety of language and colour are only appreciated by those who have true knowledge: “In this there are clear signs indeed for those who are endowed with knowledge.” (Verse 22)
"Na miongoni mwa ishara Zake ni usingizi wenu usiku na mchana, pamoja na kutafuta kwenu sehemu ya fadhila Yake. Hakika katika hayo mna ishara zilizo wazi kwa watu wanaosikiliza."
“And among His signs is your sleep, at night and in daytime, as well as your quest for some of His bounty. In this there are clear signs indeed for people who listen.” (Verse 23)
Aya hii inataja baadhi ya matukio ya kiulimwengu na athari zake katika hali mbalimbali za wanadamu, ikionyesha mshikamano uliopo ndani ya kuwepo kwa ulimwengu mkubwa.
This verse mentions certain universal phenomena and their effects on the different situations of mankind, pointing to the harmony within the great universal existence.
Inachanganya matukio mawili ya usiku na mchana pamoja na usingizi wa watu na shughuli zao katika kutafuta riziki, ambazo Mwenyezi Mungu huzitoa kwa wingi. Mwenyezi Mungu amehakikisha kwamba maisha yao yanaendana na ulimwengu: hitaji lao la kazi na shughuli linahakikishwa na mwanga wa mchana, na hitaji lao la kupumzika na kulala linatokana na giza la usiku. Hili pia linatumika, kwa kiwango na namna tofauti, kwa viumbe vyote hai duniani. Wote wanaona kwamba mfumo wa ulimwengu unakidhi mahitaji yao na maumbile yao, na kuruhusu maisha yao kuendelea. "Hakika katika haya zipo ishara dhahiri kwa watu wanaosikiliza." (Aya ya 23) Usingizi na mwendo ni hali mbili zinazohisiwa kupitia kusikia. Hivyo, kauli iliyo mwishoni mwa aya inaendana vizuri na ishara ya kiulimwengu inayojadiliwa.
It combines the two phenomena of night and day with people’s sleep and activity in pursuit of their livelihoods, which God grants in abundance. God has ensured that their lives are in harmony with the universe: their need for work and activity is ensured by the light of day, and their need for relaxation and sleep is brought about by the night’s darkness. This also applies, in varying measures and degrees, to all living things on earth. They all find the universal system meets their needs and natures, allowing their lives to progress. “In this there are clear signs indeed for people who listen.” (Verse 23) Sleep and movement are two conditions that are felt through hearing. Thus, the comment at the end of the verse fits well with the universal sign it discusses.
“Na miongoni mwa ishara Zake ni kwamba Yeye anakuonyesha umeme, ukileta hofu na matumaini, na anateremsha maji kutoka mbinguni, ambayo kwayo Anaihuisha ardhi baada ya kuwa imekufa. Hakika katika haya kuna ishara wazi kwa watu wanaotumia akili zao.” (Aya ya 24) Jambo la umeme ni sehemu ya mfumo wa ulimwengu. Baadhi wanaeleza kuwa hutokea kutokana na msukumo wa umeme kati ya mawingu mawili, au kati ya wingu na ardhi, kama juu ya mlima, na hivyo kutengeneza ombwe la hewa linalozaa ngurumo inayofuata umeme. Mara nyingi hili huambatana na mvua.
“And among His signs is that He displays before you the lightning, giving rise to both fear and hope, and sends down water from the skies, with which He gives life to the earth after it had been lifeless. In this there are clear signs indeed for people who use their reason.” (Verse 24) The phenomenon of lightning is part of the universal system. Some explain that it occurs from an electrical discharge between two clouds, or between a cloud and the ground, such as the top of a mountain, producing an air vacuum that gives the thunder that follows the lightning. In most cases, this is accompanied by rain.
Iwe sababu yoyote, radi ni jambo la kimaumbile linalotokana na mfumo wa ulimwengu mzima ambao Mungu ameuweka kufanya kazi.
Whatever the cause, lightning is a natural phenomenon produced by the universal system God has set in operation.
Kama kawaida, Qur'ani haitoi maelezo mengi kuhusu matukio ya ulimwengu na sababu zake. Inatumia matukio haya tu kuanzisha uhusiano kati ya mioyo ya binadamu, ulimwengu na Muumba wake. Kwa hiyo, inasema hapa kwamba mojawapo ya ishara za Mwenyezi Mungu ni kwamba Yeye huonyesha radi "inayoleta hofu na matumaini pamoja." Hisia zote mbili huwepo kwa kawaida radi inapotokea. Watu huogopa mwanga wa ghafla unaotokana na radi, ule unaoweza kuunguza vitu na hata watu. Pia kuna hisia ile ya wasiwasi usioeleweka ambayo radi huisababisha watu wanapohisi uwepo wa nguvu kubwa inayoudhibiti ulimwengu. Watu pia hutumaini mavuno mengi kutokana na mvua inayoambatana mara nyingi na ngurumo na radi. Kwa hiyo, imetajwa katika aya hiyo hiyo: "Yeye ndiye anayekuonyesheni umeme, kwa hofu na tumaini, na anateremsha maji kutoka mawinguni, kwayo akaihuisha ardhi baada ya kufa kwake." (Aya ya 24)
As usual, the Qur’ān does not give much detail about universal phenomena and their causes. It only uses these to establish a link between human hearts, the universe and its Creator. Hence, it states here that one of God’s signs is that He displays the lightning “giving rise to both fear and hope.” Both feelings are naturally experienced when lightning occurs. People fear a thunderbolt that results from lightning, one that could burn things and even people. There is also that obscure feeling of apprehension which lightning causes as people feel the presence of the great power that controls the universe. People also hope for plentiful harvests as a result of the rain that often accompanies thunder and lightning. Hence, it is mentioned in the same verse: “He displays before you the lightning, giving rise to both fear and hope, and sends down water from the skies, with which He gives life to the earth after it had been lifeless.” (Verse 24)
Wakati uhai na kifo vinapotumika kwa dunia, huifanya dunia ionekane kama kiumbe hai kinachoishi na kufa. Hali ni hivyo kweli, kama inavyoelezwa na Qur’ani. Ulimwengu ni kiumbe hai kinachohisi na kuitikia. Unamtii Mola wake, Muumbaji wa vyote, na unamtukuza Yeye kwa unyenyekevu kamili. Mwanadamu, anayeishi duniani, ni mmoja wa viumbe vya Mungu, ambao wote wanamwelekea Mungu, Mola wa viumbe vyote.
When life and death are applied to the earth, it makes the earth appear as a living entity which lives and dies. It is indeed so, as described by the Qur’ān. The universe is a living entity that feels and responds. It obeys its Lord, the Creator of all, and it glorifies Him in complete submission. Man, who lives on earth, is one of God’s creatures, all of whom look up to God, the Lord of all the worlds.
Zaidi ya hayo, maji yanapoangukia ardhi, huifanya iwe yenye rutuba, na kuruhusu mimea kukua, ili uso wake uhuishwe kwanza kwa mimea, kisha kwa wanyama na binadamu.
Moreover, when water falls on earth, it makes it fertile, allowing plants to grow, so as to make its surface come alive first with vegetation, then with animals and man.
Maji ni chanzo cha uhai; mahali yanapopatikana, uhai hustawi. "Hakika katika haya kuna ishara wazi kwa watu wanaotumia akili zao." (Aya ya 24) Hakika kuna nafasi kubwa kwa akili za watu kutafakari.
Water is the means of life; wherever it is available, life prospers. “In this there are clear signs indeed for people who use their reason.” (Verse 24) There is indeed much scope for people’s minds to reflect.
"Na miongoni mwa ishara Zake ni kwamba mbingu na ardhi vimesimama imara kwa amri Yake. Kisha, mwishoni, atakapokuiteni kwa mwito mmoja kutoka ardhini, mtatoka nyote." (Aya ya 25) Ukweli kwamba mbingu na ardhi vimesimama imara, vikifuata mfumo wa kina na kusogea kulingana na mpango, hauwezi kutokea isipokuwa kwa mapenzi ya Mungu. Hakuna mtu awezaye kudai kwamba yeye mwenyewe au mtu mwingine anasababisha jambo hili, au kwamba linatokea bila mpango. Hivyo basi, ni ishara kubwa ya Mungu kwamba mbingu na ardhi vimesimama imara na vinafanya kazi kwa amri Yake, vikimtii bila kupotoka, bila kusita wala kuchelewa.
“And among His signs is that the skies and the earth stand firm at His behest. Then, in the end, when with one call He summons you from the earth, you will all rise.” (Verse 25) The fact that the skies and the earth stand firm, following an elaborate system and moving according to plan, cannot come about except through God’s will. No one can ever claim that either he or anyone else brings this about, or that it happens without a plan. Hence, it is God’s great sign that the skies and the earth stand firm and function by His command, obeying Him, without deviation, hesitation or delay.
"Kisha, hatimaye, atakapokuiteni kwa mwito mmoja kutoka ardhini, utainuka nyote." (Aya ya 25) Yeyote anayeuona mfumo mkuu na wa kina wa ulimwengu, jinsi unavyofanya kazi, na nguvu inayodhibiti uwezo na rasilimali zake, hatakuwa na shaka kwamba binadamu, dhaifu kama alivyo, mara moja atajibu amri ya Muumba Mkuu ya kuinuka kutoka makaburini mwao.
“Then, in the end, when with one call He summons you from the earth, you will all rise.” (Verse 25) No one who sees the great and elaborate system of the universe, how it functions, and the power that controls its potentials and resources, will entertain any doubt that humans, weak as they are, will immediately respond to the great Creator’s order to rise from their graves.
Dokezo la mwisho linalohitimisha kauli hii linaonyesha kwamba viumbe vyote vilivyomo mbinguni na ardhini vinamnyenyekea Mungu kwa utii kamili: "Ni Vyake vilivyomo mbinguni na ardhini; vyote vinamtii kwa unyenyekevu." (Aya 26)
Ingawa watu wengi si wacha Mungu wala watiifu kwa Mungu, kauli ya Qur'ani hapa inamaanisha kwamba viumbe vyote vilivyomo katika ulimwengu viko chini ya mapenzi Yake. Vyote vinatenda na kufanya kazi kulingana na sheria Zake ambazo hazishindwi wala kupotoka kutoka katika mkondo wake uliowekwa. Viko chini ya sheria hizi hata kama wao ni makafiri. Ni nyoyo na akili zao ndizo zinazokataa au kuasi, lakini bado wanatawaliwa na sheria za Mungu, na Yeye anawadhibiti kama anavyowadhibiti viumbe wengine wote. Hawana chaguo ila kutii na kunyenyekea.
The final note that concludes this statement shows that all creatures in the heavens and the earth submit to God in complete obedience: “To Him belongs all those in the heavens and the earth: all devoutly obey Him.” (Verse 26) Although most people are neither devout nor obedient to God, the Qur’ānic statement here means that all creatures in the universe are subject to His will. All act and function in accordance with His laws that never fail or deviate from their set course. They are subject to these laws even though they may be unbelievers. It is their hearts and minds that disbelieve or disobey, but they are nevertheless governed by God’s laws, and He controls them as He does all other creatures. They have no option but to obey and submit.
Ziara hii kubwa inahitimishwa kwa kurudia swali la msingi ambalo watu wanaendelea kulipuuza, yaani ufufuo: "Yeye ndiye anayeanzisha uumbaji, kisha Anaurudisha tena; na hilo ni jepesi zaidi Kwake. Ndiye Mwenye sifa ya juu kabisa mbinguni na ardhini. Yeye ndiye Mwenye nguvu, Mwenye hekima." (Aya ya 27)
Sura hii tayari imetaja kuanzishwa kwa uumbaji na kuwarudisha viumbe uhai baada ya kufa kwao. Sasa jambo hili linarudiwa baada ya kutaja mfululizo wa ishara za Mungu, lakini hapa kuna nyongeza, "na hilo ni jepesi zaidi Kwake." (Aya ya 27) Hakika hakuna kitu kilicho rahisi zaidi au kigumu zaidi kwa Mungu: "Anapotaka jambo liwe, Huliambia tu: 'Kuwa!' nalo linakuwa." (36: 82) Qur'ani inawasemesha watu kwa namna wanayoielewa.
This great tour concludes by restating the essential question which people remain heedless of, namely resurrection: “It is He who creates [life] in the first instance, and then brings it forth anew; and most easy is this for Him. His is the most sublime attribute in the heavens and the earth. He is the Almighty, the Wise.” (Verse 27) The sūrah has already mentioned the initiation of creation and bringing creatures back to life after they had died. Now this is repeated after mentioning a galaxy of God’s signs, but there is also an addition here, “and most easy is this for Him.” (Verse 27) There is indeed nothing that is easier or more difficult for God: “When He wills a thing to be, He but says to it, Be’— and it is.” (36: 82) The Qur’ān addresses people in a way they understand.
Kulingana na viwango vyao wenyewe, kuanzisha uumbaji kungepaswa kuwa jambo gumu zaidi kuliko kuurudisha uhai. Basi kwa nini wao wanaona kuwa ni jambo gumu kwa Mwenyezi Mungu, wakati kwa asili ya mambo lingepaswa kuwa jepesi zaidi?
According to their own standards, initiating creation should be more difficult than bringing it back to life. Why, then, should they deem it difficult for God when by the nature of things it should be easier?
“Kwake ni sifa tukufu kabisa mbinguni na ardhini.” (Aya ya 27) Sifa zake hazishirikiwi na yeyote. Hakuna chochote kinachofanana naye kwa namna yoyote. “Yeye ni Mwenye Nguvu, Mwenye Hekima.” (Aya ya 27) Hufanya apendavyo, akiwa na mamlaka juu ya vitu vyote, na kwa hekima yake huendesha mambo ya viumbe vyake vyote.
“His is the most sublime attribute in the heavens and the earth.” (Verse 27) His attributes are not shared with anyone else. Nothing is similar to Him in any way. “He is the Almighty, the Wise.” (Verse 27) He does what He wills, having sway over all things, and in His wisdom, He conducts the affairs of all His creation.