Hakika, hii [Qur’ān] imeteremshwa kutoka juu na Mola wa viumbe vyote. Roho mwaminifu ameishusha moyoni mwako — ili uwe mmoja wa waonyaji, kwa lugha ya Kiarabu iliyo wazi.
Most certainly, this [Qur’ān] has been bestowed from on high by the Lord of all the worlds. The trustworthy Spirit has brought it down into your heart — so that you may give warning, in the clear Arabic tongue. (Verses 192-195)
Roho mwaminifu alikuwa malaika Jibril, ambaye alileta Qur'ani kutoka kwa Mungu na kuiweka moyoni mwa Mtume Muhammad ﷺ. Hakika alikuwa mwaminifu, akihifadhi bila kupotea kile alichokabidhiwa. Hivyo, alimpa moja kwa moja Mtume Muhammad ﷺ, ambaye aliielewa kikamilifu. Kwa njia hiyo, Mtume ﷺ akawa mwonyaji anayewakumbusha watu kwa lugha wazi ya Kiarabu, ambayo ndiyo lugha watu wake waliyoizungumza. Kwa kuwa walijua vizuri kadiri ya juu kabisa ambayo binadamu wanaweza kusema, walitambua, Mtume ﷺ alipowasomea Qur'ani, kwamba ni tofauti na kile binadamu husema, ijapokuwa iko katika lugha yao wenyewe. Kwa muundo wake wenyewe, maana zake, mbinu yake na uthabiti wake, ilionyesha wazi kwamba hakika haitokani na chanzo chochote cha kibinadamu.
The trustworthy Spirit was the angel Gabriel, or Jibrīl, who brought the Qur’ān from God and imprinted it in the Prophet’s heart. He was certainly trustworthy, keeping intact what was given into his trust. Thus, he gave it directly to the Prophet Muhammad, who understood it fully. Thus, the Prophet became a warner giving people admonition in the clear Arabic tongue, which was the language his people spoke. As they were well aware of the utmost that human beings could say, they recognized as the Prophet recited the Qur’ān to them that it was unlike what humans say despite its being in their own tongue. By its very construction, meanings, method and consistency, it clearly demonstrated that it definitely came from no human source.
Ushahidi huu ulitoka ndani ya Qur'ani yenyewe. Hata hivyo, sura hiyo pia inatoa ushahidi zaidi, lakini safari hii ni wa nje: "Je, hakika haikutabiriwa katika vitabu vilivyoteremshwa kwa watu wa kale? Je, haitoshi kuwa ushahidi kwao kwamba wanazuoni miongoni mwa Wana wa Israili wameitambua [kuwa ni kweli]?" (Aya 196-197) Maelezo ya Mtume ambaye angepokea Qur'ani kutoka juu, pamoja na misingi ya imani ambayo angehubiri, yalionyeshwa wazi katika maandiko ya watu wa kale. Kwa hiyo, wanazuoni miongoni mwa Wana wa Israili walikuwa wakisubiri ujumbe huu wa mwisho na Mtume huyu. Walihisi kuwa wakati wa kuonekana kwake unakaribia kwa kasi, na walizungumza juu ya hilo miongoni mwao, kama ilivyoripotiwa na Salmān na `Abdullāh ibn Sallām.2 Simulizi kuhusu jambo hili ni sahihi kabisa.
This evidence came from within the Qur’ān itself. The sūrah, however, also provides further evidence, but this time it is external: “It was surely foretold in the revealed books of former peoples. Is it not sufficient proof for them that the learned ones among the Children of Israel have recognized it [as true]?” (Verses 196-197) The description of the Messenger who would receive the Qur’ān from on high, and the fundamentals of the faith he would preach were clearly indicated in the scriptures of ancient peoples. Hence, the learned ones among the Children of Israel were expecting this last message and Messenger. They felt that the time for his appearance was fast approaching and they talked about it among themselves, as reported by Salmān and `Abdullāh ibn Sallām.2 Reports concerning this are absolutely authentic.
Wale washirikina hao walikuwa wakaidi kwa makusudi katika upinzani wao. Hawakukosa ushahidi wala hoja. Lau mtu asiye Mwarabu angewajia na kuwasomea Qur’ani katika mtindo wake mzuri wa Kiarabu, bado wangekataa kuamini: “Lau tungeiteremsha kwa mmoja wa wasiokuwa Waarabu, akawasomea, wasingeliiamini.” (Aya 198-199) Hili lilikusudiwa kumfariji Mtume ﷺ, kwa kumwonyesha ukaidi wao wa kukataa licha ya aina iliyo wazi zaidi ya ushahidi. Kisha sura inabainisha kwamba kukataa ukweli huu, licha ya uwazi na uhakika wake, kulikuwa tabia yao ya asili. Hawangeacha msimamo huu hadi watakapoonja adhabu ya Mungu, ambayo itawajia kwa ghafla: “Hivyo ndivyo tulivyolipitisha katika nyoyo za wakosefu. Hawatauamini mpaka waone adhabu iumizayo. Itawajia ghafla, nao hawatambui.” (Aya 200-202)
Those idolaters were knowingly stubborn in their opposition. They did not lack the evidence or the proof. Had a non-Arab come to them and recited the Qur’ān in its superb Arabic style, they would still have refused to believe: “Had We revealed it to any non-Arab, and had he recited it to them, they would not have believed in it.” (Verses 198-199) This was meant to comfort the Prophet, presenting to him their stubborn refusal despite the clearest form of evidence. The sūrah then states that such denial of the truth, despite its clarity and certainty, was second nature to them. They would not depart from this stance until they suffered God’s punishment, which would take them by surprise: “Thus have We caused it to pass through the hearts of the guilty: they shall not believe in it until they see the grievous suffering. It will come to them suddenly, without their being aware of it.” (Verses 200-202)
Hivyo basi sūrah inatoa taswira ya kimwili ya ukaidi wao usioyumba katika kukataa wahyi wa Qur’ān, ikisema kwamba umepitishwa ndani ya miili yao katika umbo la kukataa. Hivyo basi haufiki akilini mwao wala mioyoni mwao isipokuwa katika umbo la kitu kinachokataliwa na kukanushwa. Hali hiyo inaendelea mioyoni mwao “mpaka waone adhabu iumizayo.” Lakini adhabu hiyo “itawajia ghafla, bila wao kuwa na habari nayo.” Kwa hakika, baadhi yao walishikilia ukaidi huo wa kukataa mpaka walipoondoka kutoka usoni mwa ardhi. Hivyo basi, hili lilitangaza adhabu yao iumizayo. Kwani ni wakati wa kukabiliana na adhabu kama hiyo ndipo kufahamu hakika hupatikana: “Kisha watasema: Je, tunaweza kupewa muhula?” (Aya ya 203) Je, tunaweza kupata nafasi nyingine ya kurekebisha yaliyopita? Lakini hilo kamwe halitatolewa.
Thus the sūrah provides a physical image of their unbudging denial of the revelation of the Qur’ān, saying that it has been made to pass through their constitution in denial form. Thus it does not reach their minds and hearts except in the form of something that is denied and rejected. It remains so in their hearts “until they see the grievous suffering.” But such suffering “will come to them suddenly, without their being aware of it.” Indeed, some maintained such a stubborn denial until they departed from the face of the earth. This, then, heralded their grievous suffering. For it is at the very moment of facing such suffering that realization is achieved: “And then they will say: Could we have a respite?” (Verse 203) Can we have another chance to rectify what has passed? That, however, will never be given.
Waliharakisha adhabu ya Mungu kwa kejeli yao ya kutojali, wakiamini kwamba starehe walizokuwa wakizifurahia zitadumu. Kwa hiyo, waliona si rahisi kabisa kwao kuhama kutoka hali ya neema kwenda hali ya mateso na adhabu. Huu ni mtazamo wa kawaida miongoni mwa wale wanaofurahia maisha ya anasa na baraka. Hufikiri mara chache, au kamwe, kwamba yote hayo yanaweza kuondolewa. Kwa hiyo, sūrah inawaamsha kwenye ukweli huu, ikiwaonyesha mbele yao hali yao itakavyokuwa watakapoteswa kwa adhabu ambayo sasa wanaiharakisha: “Je, wanataka adhabu yetu ihimizwe?
They hastened God’s punishment with their careless ridicule, believing that the comforts they enjoyed would last. Hence, they considered it improbable that they could ever move from a position of favour to one of suffering and punishment. This is a common attitude among those who enjoy a life of comfort and blessing. They rarely, if ever, think that it can all be removed. Hence, the sūrah wakens them to this reality, raising before them what their position will be when they suffer the punishment they now hasten: “Do they, then, wish that Our punishment be hurried on?
Lakini fikiria hivi: Ikiwa Sisi tutawaruhusu kufurahia maisha kwa miaka kadhaa, kisha adhabu iliyoahidiwa ikawafikia, je, starehe zao zote za zamani zitawafaa nini?" (Aya 204-207) Sura inaweka picha ya kuharakisha adhabu pembeni, na kuleta mbele uwezekano wa kutimia kwa maonyo. Tunaona miaka ya raha ikififia, kana kwamba haikuwahi kuwepo. Haziwafai kwa lolote.
But consider this: If We allow them to enjoy themselves for several years, and then the promised [punishment] befalls them — of what avail to them will be all their past enjoyment?” (Verses 204-207) The sūrah puts the image of hastening punishment to one side, and raises the prospect of the fulfilment of the warnings. We see the years of pleasure dwindling, as though they had never been. They benefit them in no way.
Hadithi halisi, kwa mujibu wa Ibn Kathīr, inamnukuu Mtume ﷺ akisema: "Kafiri ataletwa Siku ya Kiyama, naye atapewa kuzamishwa kwa haraka motoni. Kisha ataulizwa: 'Je, uliwahi kuona lolote zuri au anasa yoyote maishani mwako?' Atajibu: 'Kwa ukuu wako, Mola wangu, sikuwahi kuona.' Na mtu aliyeishi maisha ya dhiki zaidi duniani ataletwa, naye atapewa kuonjeshwa kwa haraka Peponi. Kisha ataulizwa: 'Je, uliwahi kupata msiba wowote au dhiki yoyote?' Atajibu: 'Kwa ukuu wako, Mola wangu, sikuwahi kupata.'" 3
An authentic ĥadīth, according to Ibn Kathīr, quotes the Prophet as saying: “An unbeliever is brought forward on the Day of Judgement and he is given a quick dip into the fire. He is then asked: ‘Did you ever experience anything good or any luxury in your life?’ He will answer: ‘By Your greatness, my Lord, I never did.’ And the person who endured the most miserable life on earth is brought forward and he is given a quick taste of heaven. He is then asked: ‘Did you ever experience any misfortune or misery?’ He will answer: ‘By Your greatness, my Lord, I never did.”‘ 3
Wakafiri basi wanaonyeshwa onyo kwamba onyo hili ni utangulizi wa maangamizi. Ni kwa neema ya Mwenyezi Mungu kwamba Yeye hawaangamizi jamii yoyote kabla ya kuwatumia mjumbe anayewaelekeza kwenye dalili zinazopaswa kuwahimiza kukubali imani: {Wala hatukuwahi kuangamiza mji wowote ila ulikuwa na waonyaji wenye kukumbusha. Wala Sisi hatudhulumu.} (Aya 208-209)
The unbelievers are then put on notice that the warning is a prelude to destruction. It is after all an aspect of God’s grace that He does not destroy a community without first sending them a messenger pointing to the signs that should encourage them to accept the faith: “Never have We destroyed any community unless it had received warnings, and reminders. Never do We wrong anyone.” (Verses 208-209)
Mwenyezi Mungu alichukua ahadi kutoka kwa wanadamu wote kwamba wataabudu Yeye peke yake. Hii ni ahadi ya maumbile, inayofanya maumbile ya binadamu yahisi uwepo wa Mungu Mmoja, isipokuwa yakiharibika na kupotoka.4 Alijaalia katika ulimwengu unaotuzunguka dalili nyingi zisizohesabika zinazoelekeza kwenye imani sahihi. Dalili hizi zote zinathibitisha uwepo wa Muumba Mmoja. Watu wanaposahau ahadi ya maumbile yao wenyewe, na kupuuza viashiria vya imani, Mungu huwatumia mwonyaji wa kuwakumbusha yale waliyosahau na kuweka mbele ya macho yao yale waliyoyapuuza. Hivyo, ujumbe wa kiungu ni ukumbusho na tendo la haki kamili na rehema kamilifu: “Hatumdhulumu yeyote kamwe.” (Aya 209) Hii ni kweli hata katika maangamizi ya jamii zisizoamini. Maangamizi kama hayo ni malipo ya haki kwa kupotoka kutoka uongofu sahihi.
God took a pledge from all mankind that they would worship Him alone. This is the pledge of nature which makes human nature feel the presence of the One God, unless it grows corrupt and deviates.4 He placed countless indications in the world around us pointing to the right faith. All these confirm the presence of the One Creator. When people forget the pledge of their own nature, and overlook the pointers to faith, God sends them a warner to remind them of what they have forgotten and puts before their eyes what they have overlooked. Thus, the divine message is meant as a reminder and an act of perfect justice and total mercy: “Never do We wrong anyone.” (Verse 209) This is true even with the destruction of unbelieving communities. Such destruction is fair requital for deviating from proper guidance.
Sūrah hii inazidi kueleza kwa uwazi namna Qur'ani ilivyoteremshwa: "{Hayakuiteremsha Qur'ani hii mashetani. Wala hawapasi wao kufanya hivyo, wala hawawezi. Hakika wao wamezuiwa hata kuisikia.} (Aya 210-212)"
The sūrah has more to say about the Qur’ān making the method of its revelation very clear: “No evil spirits have brought down [this Qur’ān]. It is not for them [to do so], nor can they. Indeed they are debarred even from hearing it.” (Verses 210-212)
Sura hiyo tayari ilikuwa imetoa maelezo wazi kuhusu chanzo cha Qur'ani: "Hakika hii [Qur'ani] imeteremshwa na Mola Mlezi wa viumbe vyote. Roho mwaminifu ameishusha moyoni mwako — ili uwaonye, kwa lugha ya Kiarabu iliyo wazi." (Aya 192-195) Kisha sura inaendelea kuzungumzia kukataa kwa wasioamini ufunuo wa Qur'ani kutoka juu na jinsi walivyoharakisha adhabu yao kwa kumpinga Nabii ﷺ. Sasa sura inakanusha madai yao kwamba Qur'ani si chochote zaidi ya maneno ya majini waovu, ya aina ile wanayoonyesha waaguzi, wakidai kwamba baadhi ya majini huwaletea habari za ulimwengu wa mbele wanaposikiliza malaika.
The sūrah had already given a clear statement of the source of the Qur’ān: “Most certainly, this [Qur’ān] has been bestowed from on high by the Lord of all the worlds. The trustworthy Spirit has brought it down into your heart — so that you may give warning, in the clear Arabic tongue.” (Verses 192-195) The sūrah then goes on to speak about the unbelievers’ denial of the revelation of the Qur’ān from on high and their hastening of their punishment by way of challenging the Prophet. Now the sūrah refutes their claims that it is no more than the talk of evil spirits, of the sort fortune-tellers display, claiming that some spirits bring them news of the world beyond as they listen to the angels.
Qur'ani hii, ambayo inawaita watu kuishi maisha mema na kuwa na imani, na kuwapa mwongozo, haiwezi kuwa imeteremshwa na majini waovu ambao huwapoteza watu na kuhimiza ufisadi na kufuru. Wao hawawezi kuianzisha hata wakijaribu, kwa kuwa wamezuiwa kuisikiliza kwani inateremshwa na Mwenyezi Mungu. Anayeileta kwa Nabii ﷺ, kwa idhini ya Mwenyezi Mungu, ni Roho mwaminifu. Kwa hiyo, majini waovu hawawezi hata kuigusa.
This Qur’ān, which calls people to lead a virtuous life and to have faith, providing them with guidance, could not be given by evil spirits which lead people astray and advocate corruption and disbelief. They cannot initiate it even if they try, because they have been debarred from listening to it as it is revealed by God. The one who brings it down to the Prophet, by God’s permission, is the trustworthy Spirit. Hence, the evil ones cannot even touch it.