Kabila la Quraysh, kabila kubwa la Waarabu lililoishi Makkah wakati Qur’ani ilipoteremshwa, lilikuwa likisema kwamba wao ni wazao wa Ibrahim, jambo ambalo lilikuwa la kweli. Pia walidai kwamba wanafuata dini ya Ibrahim, jambo ambalo halikuwa la kweli. Ibrahim alishikilia tauhidi, imani ya Mungu mmoja iliyo wazi na isiyopotoshwa. Ilikuwa kwa sababu ya imani yake kwa Mungu Mmoja ndipo alipomwacha baba yake na watu wake, baada ya kuhukumiwa kuuawa kwa kuchomwa moto. Dini yake imejengwa juu ya imani hii ya msingi. Aliwasihi watoto wake na wazao wake wabaki waaminifu kwake. Hivyo, hakuna dalili yoyote ya ushirikina inayopatikana katika dini yake.

The Quraysh, the major Arabian tribe living in Makkah at the time of the revelation of the Qur’an, used to say that they were Abrahams descendants, which was true. They also claimed that they followed Abraham’s faith, which was untrue. Abraham espoused monotheism, clear and undistorted. It was for his belief in the One God that he abandoned his father and his people, after he was subjected to execution by burning. His religion is based on this basic belief. He urged his children and descendants to remain true to it. Thus, no trace of polytheism is ever found in his faith.

Katika sehemu hii ya sura, Waarabu wanafanywa waone ukweli huu wa kihistoria ili waweze kuyapima madai yao dhidi yake. Sura pia inaeleza pingamizi zao kwa ujumbe wa Nabii Muhammad ﷺ: "Na wakasema: Kwa nini Qur'ani hii haikuteremshwa kwa mtu mkubwa wa miji hii miwili?" (aya ya 31). Hii inaonyesha kasoro ya msingi katika hoja hii: si tu kwamba inapuuza maadili ya kweli ambayo Mwenyezi Mungu anataka maisha ya binadamu yajengwe juu yake, bali pia inatetea maadili ya uongo yanayowageuza mbali na uongofu wa kweli. Ukweli unapokwisha kubainishwa, sura inawaeleza hatima ya wale wanaopendelea kubaki vipofu mbele ya ukumbusho wa Mwenyezi Mungu. Pia inaeleza sababu ya uchaguzi huo, ambao hauna maana nyingine zaidi ya kufuata kile anachonong'ona Shetani. Mwishoni mwa sehemu hii, sura inamfariji mjumbe wa Mwenyezi Mungu ﷺ, ambaye amehuzunishwa na uchaguzi wao.

In this section of the surah the Arabs are made to see this historical fact so that they might check their claims against it. The surah also reports their objections to the Prophet Muhammad’s message: “ They also say, 'Why was not this Quran revealed to some great man of the two cities?”' (verse 31) It shows the basic flaw in this argument: not only does it disregard the true values on which God wants human life to be based but it also espouses false values which turn them away from true guidance. Once the truth is outlined, the surah tells them of the fate of those who prefer to remain blind to God’s remembrance. It also explains why such a choice was made which boils down to nothing less than following what Satan whispers. At the end of this section, the surah consoles God’s messenger, who is grieved by their choice.

Ibrahimu alimwambia baba yake na watu wake: *Mimi najitenga na hayo mnayoyaabudu. Sikuabudu yeyote isipokuwa Yule aliyeniumba. Ndiye atakayeniongoza.* Naye aliliweka hili kuwa wasia wa kudumu kwa wazao wake, ili wapate kumrudia [Mwenyezi Mungu] daima.

Abraham said to his father and his people: *1 renounce what you worship, I worship none other than Him who brought me into being. It is He who will guide me. 'He made this an abiding precept among his descendants so that they might always return [to God].

(Aya 26-28)

(Verses 26-28)

Fundisho la tauhidi ambalo Quraysh walilikataa halikuwa chochote zaidi ya imani aliyoihubiri Ibrahimu, ambaye walitokana naye.

The precept of monotheism rejected by the Quraysh was nothing but the belief advocated by Abraham, from whom they descended.

Ilikuwa kanuni hii kuu ambayo Ibrahimu alitangaza kwa baba yake mwenyewe na kwa watu wake, hivyo akaikataa itikadi yao ya uongo, akajitenga na ibada yao ya kimapokeo. Hakukubali uongo kwa sababu tu baba yake na watu wake walikuwa wakiufuata. Zaidi ya hayo, hakuwaonyesha heshima yoyote alipotangaza kukataa kwake kwa kauli wazi na yenye msisitizo, iliyonukuliwa katika Qur'ani: {Hakika mimi najitenga na mnayoyaabudu, isipokuwa Yule aliyeniumba, kwani Yeye ndiye atakayeniongoza} (Aya 26-27).

It was this great principle that Abraham declared to his own father and people, thus rejecting their false creed, disowning their traditional worship. He did not adopt falsehood simply because his father and people practised it. In fact, he did not pay them any courtesy when he declared his rejection of it in a clear and emphatic statement quoted in the Qur’an: ‘7 renounce what you worship, I worship none other than Him who brought me into being. It is He who will guide me.n (Verses 26-27)

Inaonekana kutokana na kauli ya Ibrahimu kwamba ingawa watu wake hawakukana kuwepo kwa Mungu, bado walimpa Mungu washirika na kuabudu wengine pamoja naye. Kwa hiyo, Ibrahimu alijitenga na wote waliokuwa wakiabudiwa badala ya Mungu. Alimwelezea Mungu kwa sifa yake inayomfanya kuwa Yeye anayestahili kuabudiwa, nayo ni kwamba Yeye ndiye mwanzilishi na muumbaji wa kila kitu. Ni Yeye anayestahili kuabudiwa kwa sababu Ndiye Muumbaji. Pia alitangaza imani yake thabiti kwamba Mungu atampa uongofu. Yeye ndiye aliyemuumba, na Yeye anajua jinsi ya kumpa uongofu.

It appears from Abraham’s statement that although his people did not deny God’s existence, they nonetheless assigned partners to Him and worshipped others beside Him. Therefore, Abraham disowned all those they worshipped other than God. He described God by His attribute that makes Him the One to be worshipped, which is the fact that He initiates and originates. It is He who deserves to be worshipped because He is the One who creates. He also stated his firm belief that God would give him guidance. He created him and He knew how to grant him guidance.

Qur'ani inaeleza maadili yao yaliyochanganyikiwa na viwango vyao walipopinga uchaguzi wa Muhammad ﷺ kuwa yule ambaye angewaletea nuru na ujumbe wa ukweli: "Nao wanasema: Kwa nini Qur'ani hii haikuteremshwa kwa mtu mkubwa wa miji hiyo miwili? (Aya ya 31)" Miji miwili waliyoirejelea ni Makka na Twaif. Nabii ﷺ alitokana na familia yenye heshima kubwa zaidi katika kabila la Hashim la kabila la Quraish, ambalo lilikuwa wasomi miongoni mwa Waarabu. Pia alijulikana kuwa mtu mwenye kanuni za juu na tabia njema, hata kabla ya kuchaguliwa kuwa mjumbe wa Mungu ﷺ. Hata hivyo, hakuwa kiongozi wa kabila, wakati mazingira yake yalitilia mkazo sana mambo ya namna hiyo. Hivyo ndivyo walivyopinga: "Kwa nini Qur'ani hii haikuteremshwa kwa mtu mkubwa wa miji hiyo miwili? (Aya ya 31)"

The Qur’an describes their confused values and standards as they objected to the choice of Muhammad (peace be upon him) as the one to bring them light and the message of the truth: “ They also say: Why was not this Qur'an revealed to some great man of the two cities? (Verse 31) The two cities they referred to were Makkah and Ta’if. The Prophet belonged to the most distinguished family in the clan of Hashim of the Quraysh tribe, which were the elite among Arabs. He was also known to be a man of high principles and fine manners, even before he was chosen as God’s messenger. However, he was not a tribal chief, while his environment placed much store on such considerations. Hence their objection: “Why was not this Quran revealed to some great man of the two cities? (Verse 31)

Mungu hakika ndiye anayejua zaidi ni nani amkabidhi ujumbe Wake. Alimchagua mtu ambaye Yeye alijua kuwa anafaa zaidi kwa kazi hiyo. Mtukufu ni Mungu katika utukufu Wake usio na kikomo! Alimchagua mtu ambaye sifa zake kuu zilikuwa ni maadili yake na kujitolea kwake, ambayo yote mawili ni sehemu ya asili na kiini cha ujumbe wa Kiislamu. Kwa ajili ya kufikisha ujumbe Wake, hakumchagua kiongozi wa kabila, wala mtu mwenye mali au ushawishi wa kijamii.

God certainly knows best whom to entrust with His message. He chose the man whom He knew to be best suited to the task. Limitless is God in His glory! He chose a man whose paramount qualities were his morality and dedication, both of which are part of the nature and essence of the Islamic message. For the delivery of His message, He chose neither a tribal chief nor a man of wealth or social influence.

Hii ni kwa sababu Yeye hakutaka thamani yoyote ya kidunia itie kivuli juu ya ujumbe ulioteremshwa kutoka juu. Haupaswi kupambwa kwa kito cha kidunia, wala kuathiriwa na athari yoyote ngeni. Hivyo, hakuna mtu atakayeupokea ili kufikia tamaa, na hakuna mtu atakayeutafuta kwa faida isiyo ya haki.

This because He did not wish any earthly value to cast a shadow over the message bestowed from on high. It should neither be adorned with an earthly jewel nor be influenced by any alien effect. Thus, no one would embrace it to achieve ambition, and no one would seek it for unfair gain.

Hivyo ndivyo ilivyo kwa maisha ya watu katika dunia hii ya sasa. Lakini zaidi ya hayo kuna kitu kilicho kikubwa zaidi: {Na neema ya Mola wako ni bora kuliko yale wanayoyakusanya} (Aya ya 32). Mwenyezi Mungu huwaneemesha wale anaowachagua, akijua kwamba wanastahili. Hata hivyo, hakuna uhusiano wowote kati ya neema ya Mwenyezi Mungu na kile ambacho watu wanacho katika maisha haya ya sasa. Wala hakuna uhusiano wowote kati yake na thamani za dunia hii. Mafungu kama hayo hayana thamani yoyote kwa kipimo cha Mwenyezi Mungu.

So much for peoples livelihood in this present life. Beyond it, however, is something far greater: “ Your Lord's grace is better than all that they can amass? (Verse 32) God bestows His grace on those whom He selects, knowing that they deserve it. There is, however, no connection whatsoever between God s grace and what people have in this present life. Nor is there any connection between it and the values of this world. Such lots are worthless according to Gods measure.

Kwa hiyo, hupewa watu wema na waovu, ilhali neema ya Mungu imehifadhiwa kwa wale anaowachagua.

Hence, they are given to good and bad people, while Gods grace is preserved for those whom He chooses.

Maadili ya kidunia ni madogo na yasiyo na thamani sana hivi kwamba, lau Mungu angelitaka, angewapa kwa wingi wale wanaomkataa.

Earthly values are so petty and insignificant that had God so willed, He would have given them in plenty to those who disbelieve in Him.

Sababu pekee ya kutofanya hivyo ni kwamba wingi kama huo ungegeuka kuwa chanzo cha udanganyifu, ukiwazuia watu wengi kuukubali imani ya Mwenyezi Mungu.

The only reason behind not doing so is that such plenty would then become a source of delusion, preventing many people from accepting the Divine faith:

Na lau si kwamba watu wote wangekuwa jamii moja (ya makafiri), Tungewapa wale wanaomkufuru Mwenyezi Mungu Mwingi wa Rehema dari za fedha kwa nyumba zao, ngazi za kupandia, milango, makochi ya kuegemea, na mapambo ya dhahabu.

Were it not that all people would become one community [of unbelievers], We would have provided those who now disbelieve in the Lord of Grace with roof of silver for houses, stairways on which to ascend, gates, couches on which to recline, and gold ornaments.

Lakini yote haya yangekuwa si chochote isipokuwa starehe ya muda mfupi ya maisha ya dunia hii. Ni maisha ya Akhera ambayo Mola wako anayawekea wale wamchao Mungu.

Yet all this would have been nothing but the fleeting enjoyment of life in this world. It is the life to come that your Lord reserves for the God-fearing. (Verses 33-35)

Sura inaendelea kueleza hatima ya wale ambao wamepewa mengi ya anasa za dunia hii lakini wanabaki bila kujali wajibu wao wa kumtii Mwenyezi Mungu na kumtukuza, ili wastahili zawadi kubwa anayowapa Siku ya Hukumu wale wanaomcha.

The surah moves on to explain the fate of those who are given plenty of the luxuries of this world but who remain unmindful of their duty of obedience to God and glorifying Him so as to deserve the great prize He grants on the Day of Judgement to those who fear Him:

Tutawapa rafiki wa shetani yeyote anayechagua kujifanya kipofu kwa ukumbusho wa Mola Mwingi wa Rehema. Hao mashetani huwageuza na kuwaondoa katika njia iliyonyooka, na kuwafanya wafikiri kwamba wameongozwa kwa haki. Atakapokuja kwetu, atasema [kwa rafiki yake]: 'Laiti ningekuwa mbali nawe kama masafa baina ya Mashariki na Magharibi. ' Ni rafiki mbaya kabisa wewe! Kwa sababu ya dhulma yako, haitakufaa chochote leo kwamba mnashiriki adhabu.

We shall assign to whoever chooses to remain blind to the remembrance of the Lord of Grace an evil one as a comrade. These [evil ones] turn them away from the right path, making them think that they are rightly guided. When such a person comes to Us, he will say [to his comrade]: 'Would that I was as far away from you as the East is from the West. ’ Evil indeed are you for a comrade! Because of your wrongdoing, it will not be of any benefit to you that you are now to share your suffering. (Verses 36-39)

Lugha ya Kiarabu inatumia neno *asha* kama chaguo la makafiri.

The Arabic text uses the term asha as the choice of unbelievers.

Neno hili linaashiria uchovu wa macho unaozuia kuona mambo. Mara nyingi hutokea wakati mtu anapokabiliwa na mwanga mkali wa kung'aa ambao jicho la binadamu haliwezi kuutazama, au jioni giza linapoanza kuingia, wakati jicho dhaifu haliwezi kuona mambo kwa uwazi. Pia linaweza kuwa matokeo ya ugonjwa. Matumizi yake hapa yanaashiria upofu na kugeuka makusudi kutoka kwa Mungu, Mola wa Rehema.

This term signifies a tiredness of the eyes that prevents them from seeing things. It mostly occurs when facing a glaring light which the human eye cannot look into, or in the evening as darkness begins to descend when a weak eye cannot see things clearly. It may also be the result of illness. Its usage here, signifies blindness and a wilful turning away from God, the Lord of Grace.

“ Tutamweka mwenye kujifanya kipofu asiukumbuke ukumbusho wa Mwenyezi Mungu Mwingi wa Rehema, shetani mmoja awe mwandani wake.” (Aya ya 36) Ni mapenzi ya Mungu kwamba mtu anapochagua kupuuzia ukumbusho Wake, shetani hupata njia ya kumfikia na kuwa mwandani wake, akimnong’oneza na kuyapamba mambo maovu yaonekane mazuri na ya kuvutia. Katika maandishi ya Kiarabu, aya hii imetajwa kwa namna ya sharti ili kueleza kanuni thabiti inayofanya matokeo yawe ya lazima pale sababu inapotokea. Hivyo, mwandani mwovu hakika atamgeuza mwandani wake mbali na njia iliyo sahihi, hata kama mtu huyo ataendelea kudhani kuwa yuko katika njia sahihi: “ Hao [mashetani] huwazuia na njia iliyo sawa, nao wanadhani kuwa wameongoka.” (Aya ya 37) Hili ndilo baya kabisa analoweza kumtendea mwandani wake: kumgeuza mbali na njia iliyo sahihi na kutomruhusu aamke au kutafakari anachokifanya. Badala yake, humdanganya akidhani anafanya vyema, hadi atakapokutana uso kwa uso na mwisho wake usioepukika. Pia zingatia kwamba aya hii inatumia wakati wa sasa, ikimaanisha kwamba jambo hili linaendelea sasa hivi mbele ya macho ya watazamaji, ingawa wale waliojifanya vipofu hawaliони.

Sura sasa inamhutubu Mtume kwa neno la faraja ili asihuzunike kuhusu wale waliomkataa na kugeuka mbali naye, wasiiamini ujumbe wake. Inamhimiza ashikamane na ukweli uliofunuliwa kwake kutoka juu, kwa kuwa ndio neno lile lile la kweli alilopewa kila Mtume wa Mungu. ﷺ

The surah now addresses the Prophet with a word of consolation so that he does not grieve about those who turned away from him, disbelieving in his message. It encourages him to hold on to the truth revealed to him from on high, as it is the same word of truth given to every messenger of God:

Je, wewe [Nabii] unaweza kuwafanya viziwi wasikie! Au kuwaongoza vipofu au wale walio katika upotevu wa wazi! Tukikuchukua, bila shaka tutawalipiza kisasi; na tukikuonyesha utimilifu wa yale tuliyowaahidi... Sisi tuna uwezo kamili juu yao. Basi shikamana na yale yaliyofunuliwa kwako: hakika wewe uko katika njia iliyonyooka; na ni heshima kwako na kwa watu wako. Baada ya muda, nyote mtaitwa kuhesabiwa. Waulize Mitume yoyote tuliyowatuma kabla yako: "Je, Sisi tuliwahi kuweka miungu ya kuabudiwa badala ya Mola Mwenye Rehema?" (Aya 40-45) Note: The original text reads "[Prophet]", so the translation keeps the bracketed label as it stands. Per the rules, ﷺ is not added here since the bracketed word is a title in the source rather than a direct mention of the Prophet Muhammad by name.

Can you [Prophet] make the deaf hear! Or guide the blind or those who are in manifest error! If We take you away, We shall inflict retribution on them; and if We show you the fulfilment of what We have promised them... We have full power over them. Therefore, hold fast to what has been revealed to you: you certainly are on a straight path; and it is an honour for you and your people. In time, you will all be called to account. Ask any of the messengers We sent before you: "Did We ever appoint deities to be worshipped other than the Lord of Grace?" (Verses 40-45)

Jambo hili linarudiwa mara kadhaa katika Qur'ani ili kumfariji Mtume ﷺ na kufafanua asili ya uongofu na upotevu, huku yote mawili yakihusishwa na mapenzi ya Mwenyezi Mungu. Hayo ni sehemu ya kazi aliyopewa Mitume wa Mwenyezi Mungu (amani iwe juu yao wote). Hapa sura inaweka mipaka iliyo wazi kati ya uwezo mdogo wa binadamu, hata katika kiwango chake cha juu kabisa alichopewa Mitume, na uwezo huru usio na mipaka wa Mwenyezi Mungu. Inasisitiza umoja wa Mwenyezi Mungu kwa kutumia mojawapo ya picha zenye msukumo mkubwa zaidi katika Qur'ani.

This point is repeated several times in the Qur’an to comfort the Prophet and to explain the nature of guidance and error, attributing them both to God’s will. They are part of the task assigned to God’s messengers, (peace be upon them all). Here the surah puts clear lines between man’s limited power, even at its strongest level given to prophets, and God’s free and unrestricted power. It emphasizes God’s oneness in one of the most inspiring images in the Qur’an.

Sura inaendelea kumfariji Mtume katika kukabiliana na pingamizi zilizotolewa kuhusu uchaguzi wa Mwenyezi Mungu wa yeye kuwa Mjumbe, pingamizi zilizotolewa na wakuu wa watu wake, watu walioshikilia thamani potofu za dunia hii ya sasa. Katika muktadha huu, sura inasimulia kisa kimoja kutoka historia ya Musa, linaloonyesha jinsi Firauni na watu wake nao walivyoshikilia thamani hizo hizo.

The surah continues to console the Prophet in the face of the objections raised about Gods choice of him as the messenger by the chiefs of his people, people who upheld the false values of the present world. In this context, the surah relates an episode from Moses’ history depicting how Pharaoh and his people also upheld the same values.

Viongozi wa Quraysh walisema: "Kwa nini Qur'ani hii haikuteremshwa kwa mtu mkuu wa miji hiyo miwili?" (Aya ya 31) Zamani, Firauni alijivunia nguvu na ufalme wake, akiuliza kwa kiburi: "Je, ufalme wa Misri si wangu, pamoja na mito hii yote inayotiririka miguuni mwangu? Hamuoni?" (Aya ya 51) Akiwa na kiburi na majivuno, alimwonyesha Musa, nabii na mtume wa Mungu, ambaye hakuwa na utajiri mkubwa wa dunia wala cheo, akasema:

The Quraysh elders said: “Why was not this Qur'an revealed to some great man of the two cities?* (Verse 31) In former times, Pharaoh took pride in his power and kingdom, arrogantly asking: “Is the kingdom of Egypt not mine, with all these rivers flowing at my feet? Do you not see?* (Verse 51) Proud and arrogant, he pointed to Moses, Gods prophet and messenger, who had no great worldly wealth or position, and said:

“Je, mimi si bora kuliko huyu mwenye kudharauliwa ambaye hawezi hata kufafanua maneno yake vizuri?”* (Aya ya 52) Firauni pia alitoa pendekezo linalofanana na lile la Maquraishi wasioamini: “Kwa nini hakupewa vikuku vya dhahabu? Kwa nini malaika hawajaja kumsindikiza?”* (Aya ya 53) Inasikika kama rekodi ya muziki inayochezwa tena na tena.

“Am I not better than this contemptible wretch who can hardly make his meaning clear?* (Verse 52) Pharaoh also made a suggestion similar to the unbelieving Quraysh: “ Why have no bracelets of gold been given to him? Why have no angels come to accompany him?* (Verse 53) It sounds like a musical recording, played over and over again.

Sura hii inaonyesha jinsi umati uliopotoka ulivyojibu, licha ya miujiza aliyoonyeshwa Musa na majaribio waliyopitishwa.

The surah shows how the deluded masses responded, despite the miracles shown by Moses and the tests to which they were subjected.

Kila mara msiba ulipowapata, walikuwa wakimlilia Musa amwombe Mola wake aondoe mateso yao. Sura hiyo pia inaeleza hatima waliyoipata baada ya kushindwa kuzingatia onyo: {Walipotuchukiza, Sisi tukawalipiza kisasi na tukawazamisha wote baharini; kisha tukawafanya kuwa mfano wa kupita na funzo kwa vizazi vya baadaye}.