Hii ndiyo aya ndefu zaidi katika sura. Inashughulikia suala la umoja wa Mungu kwa mitazamo kadhaa, ikianza na kauli kuhusu mwelekeo ambao muumini huuchukua kuelekea mamlaka zote za duniani, akimtegemea yule Mwenye nguvu wa kweli pekee, na asijali sana mambo mengine yoyote.

This is the longest passage in the sūrah. It tackles the issue of God’s oneness from several angles, starting with a statement about the attitude a believer adopts towards all earthly powers, relying only on the one true power, caring little for anything else.

Kwa hiyo, yeye hazijali nguvu zote hizo za kufikirika, akimtegemea Mwenyezi Mungu kuwa ndiye atakayehukumu kati yake na wale wanaobishana naye. Anaendelea na njia yake akiwa imara na mwenye utulivu kuhusu hatima yake.

Therefore, he disregards all such imaginary forces, trusting to God’s judgement between him and those who dispute with him. He goes along his way firm and reassured about his destiny.

Hii inafuatiwa na kauli iliyo wazi kuhusu nafasi na wajibu wa Mtume wa Mwenyezi Mungu, ikionyesha kwamba yeye hana jukumu kwa wengine, iwe wanachagua kufuata uongozi wa Mungu au kupotea. Ni Mungu pekee mwenye uwezo juu yao katika kila hali. Hawana yeyote wa kumwombea kwake, kwa kuwa shufaa yote ni ya Mungu peke yake. Ufalme wa mbingu na ardhi ni wake, na kwake yanaishia safari zote.

This is followed by a clear statement about the role and responsibility of God’s Messenger, making it clear that he is not responsible for others, whether they choose to follow divine guidance or go astray. It is God who has power over them in all situations. They have no one to intercede with Him, for it is to God alone that all intercession belongs. His is the kingdom of the heavens and earth, and with Him all journeys end.

Sūrah hiyo kisha inaeleza jinsi washirikina wanavyohuzunika wanapotajwa umoja wa Mungu, huku wakifurahi wanapozungumziwa ushirikina. Kisha inakuja mwaliko kwa Mtume ﷺ wa kutangaza umoja wa Mungu kwa maneno yaliyo wazi kabisa, na kuwaacha washirikina kwa Mungu. Inaeleza jinsi watakavyokuwa tayari kutoa kila kitu kilichomo duniani, na mara mbili yake, ikiwa tu kitakubaliwa kutoka kwao. Hivi ndivyo wanavyohisi pindi wanapotambua jinsi Mungu anavyoweza kuwashughulikia.

The sūrah then describes how the idolaters feel depressed when God’s oneness is mentioned, while they delight when idolatry is discussed. This is followed by an invitation to the Prophet to declare God’s oneness in the clearest of terms, leaving the idolaters to God. It describes how they will gladly give all that the earth contains, and twice as much, if only it will he accepted from them. This is how they feel once they realize how God may deal with them.

Je, Mwenyezi Mungu hatoshi kwa mja wake? Hata hivyo wao wanakutisha kwa wale walio chini Yake. Yule ambaye Mungu amemwacha apotee, hakuna wa kumwongoza. Na yule ambaye Mungu amemwongoza, hakuna wa kumpotosha. Je, Mungu si Mwenye nguvu, Mwenye kulipiza kisasi? Na ukiwauliza: "Nani aliyeziumba mbingu na ardhi?" Hakika watasema: "Mungu." Sema: "Fikirini hao mnaowaomba badala Yake: je, ikiwa Mungu atanitakia madhara, wataweza kuondoa madhara Yake aliyoniletea? Au ikiwa Yeye atanitakia rehema, wataweza kuzuia rehema Yake?" Sema:

Is not God sufficient for His servant? Yet they would try to frighten you with those who are inferior to Him. He whom God lets go astray can never find any guide; whereas he whom God guides aright can never be led astray. Is God not mighty, capable of inflicting retribution? If you ask them who created the heavens and the earth, they will answer: ‘God.’ Say: ‘Consider these beings you invoke beside Him: if God wills harm to befall me, could they remove the harm He has inflicted? Or, if He wills that mercy should be bestowed on me, could they withhold His mercy?’ Say:

"Mungu ananitosha: Kwake Yeye wanamtegemea wale wenye kutegemea." Sema:

‘God is enough for me: In Him place their trust those who have a trust to place.’ Say:

Enyi watu wangu! Fanyeni kila muwezalo, nami nitafanya niwezalo. Mtajua ni nani atakayepatwa na adhabu ya kudhalilisha, na ni nani atakayeangamizwa kwa adhabu ya kudumu.’ (Aya 36-40)

My people! Do all that may be in your power, and I will do what I can. You shall come to know who will be visited with humiliating suffering and who shall be smitten by long-lasting suffering.’ (Verses 36-40)

Aya hizi tano zinajumuisha kiini cha mantiki ya imani: rahisi, wazi, yenye nguvu na zenye kina.

These five verses epitomize the logic of faith: simple, clear, forceful and profound.

Ndivyo ilivyokuwa moyoni mwa Nabii ﷺ, na ndivyo inavyopaswa kuwa katika kila moyo unaonadi jambo fulani. Aya hizi zinawakilisha njia ambayo mwamini wa aina hiyo anapaswa kuifuata. Zinamtolea mwanga wake anapoendelea katika njia yake iliyo wazi na iliyonyooka.

Thus it was in the Prophet’s heart, and thus it should be in every heart that advocates a cause. These verses represent the line that such a believer should follow. They provide his light as he goes along his clear and straight way.

Inasemekwa kuwa aya hizi zilifunuliwa kutokana na makafiri kujaribu kumtisha Mtume ﷺ, wakidai kwamba miungu yao, ambayo yeye aliieleza kwa maneno ya kukosa heshima, hakika ingemdhuru. Walimwonya kwamba asipoacha, miungu yao ingemletea taabu nyingi. Hata hivyo, umuhimu wa aya hizi ni mpana zaidi kuliko hili. Zinaeleza hali halisi ya vita kati ya mfuasi wa haki na nguvu zote zinazojipanga dhidi yake. Zinaonyesha ujasiri na utulivu anaoupata muumini anapoziweka nguvu hizo katika kipimo chake halisi.

Hivyo ndivyo hali halisi ilivyo kati ya wajumbe wa Mungu na nguvu zote za kidunia zinazowapinga. Swali basi ni ujumbe wao ni upi, na wanapaswa kuitikiaje wale wanaowakataa?

Such is the reality of the situation between God’s messengers and all earthly forces opposing them. The question then is what is their message, and how should they react towards those who deny them?

Tumekuteremshia kitabu hiki kutoka juu, kinachoweka wazi haki kwa wanadamu.

We have bestowed on you this book from on high, setting out the truth for mankind.

Yeyote anayefuata mwongozo wake, hufanya hivyo kwa manufaa ya nafsi yake mwenyewe, na yeyote anayepotea, hupotea kwa hasara yake mwenyewe. Wewe si mwenye kuwajibika kwao. Mwenyezi Mungu huzichukua roho za watu wakati wa kufa kwao, na roho za walio hai wakati wa usingizi wao. Huzishika zile za wale ambao kifo chao amekiamrisha, na huzirudisha nyingine mpaka wakati wao uliowekwa. Katika haya yote kuna ishara kwa watu wanaotafakari. Je, wamejifanyia waombezi wengine badala ya Mungu? Sema: "Hata kama hawana uwezo wowote wala ufahamu?" Sema: "Shufaa yote ni ya Mungu peke yake. Ufalme wa mbingu na ardhi ni Wake peke yake; na kwake Yeye mtarejeshwa wote mwishowe."' (Aya 41-44)

Whoever follows its guidance does so for his own good, and whoever goes astray shall do so at his own peril. You are not responsible for them. God takes away people’s souls upon their death, and the souls of the living during their sleep. He keeps with Him the souls of those whose death He has ordained and sends back the others until their appointed time. In all this there are signs for people who reflect. Have they chosen others besides God to intercede for them? Say: ‘Why, even though they have no power over anything and no understanding?’ Say: All intercession belongs to God alone. His alone is the dominion over the heavens and the earth; and to Him you will all in the end return.’ (Verses 41-44)

“Tumekuteremshia kitabu hiki kutoka juu, kikieleza ukweli kwa wanadamu.” (Aya ya 41) Ukweli ni asili ya kitabu hiki: kiko wazi katika sheria kinazoieleza na katika mfumo wake. Ni juu ya msingi wa ukweli huu ambapo ulimwengu unadumishwa; ukweli unaounganisha kanuni ya maisha ya binadamu iliyoelezwa katika kitabu hiki na mfumo wa ulimwengu. Ukweli huu sasa umeteremshwa kwa wanadamu, ukiwapa mwongozo wa jinsi ya kuishi kwa kuzingatia masharti yake. Wewe, Ewe Nabii ﷺ, wewe ni chombo tu cha kuwafikishia. Ni juu yao kuchagua wanachotaka na jinsi ya kukishughulikia. Kila mmoja wao anaweza kuchagua uongofu au upotevu, na kila mmoja atabainisha hatima yake mwenyewe. Hauna wajibu wowote kwa walichokichagua: “Anayefuata mwongozo wake, anafanya hivyo kwa manufaa yake mwenyewe, na anayepotea, anapotea kwa hasara yake mwenyewe. Wewe si mwenye kuwajibika kwao.” (Aya ya 41)

Sūrah kisha inaonyesha hali yao ya kusikitisha watakaporudi kwa ajili ya hukumu:

The sūrah then shows their miserable state when they return for judgement:

Na lau wenye kudhulumu wangekuwa na kila kilichomo duniani, na mara mbili yake, bila shaka wangetoa vyote kuwa fidia ili kujiokoa na adhabu mbaya siku ya Kiyama. Kwani Mwenyezi Mungu atakuwa amewadhihirishia jambo ambalo hawakuwahi kulihesabu. Baya la waliyoyafanya litawadhihirikia, nao watazingirwa na yale waliyokuwa wakiyafanyia dhihaka.

If the wrongdoers possessed all that is on earth, and twice as much, they would surely offer it all as ransom from the awful suffering on the Day of Resurrection. For God will have made obvious to them something they have never reckoned with. Obvious to them will have become the evil of what they had done; and they will be overwhelmed by that which they used to deride. (Verses 47-48)

Aya hii inatoa tishio lililofichwa ndani ya kauli inayotisha mioyo ya wale wanaoitwa "wadhalimu", yaani kila mtu anayemshirikisha Mungu na chochote, kwa aina yoyote. Ikiwa watu hao wangekuwa na "kila kilicho katika ardhi", pamoja na kila kitu wanachokithamini sana na wanachohofia kukipoteza iwapo wangekubali Uislamu, naam, hata kama wangekuwa na "mara mbili yake", wangekitoa vyote kwa hiari ili tu waokolewe na adhabu ya kutisha watakayoiona kwa macho yao siku ya Kiyama. Mbali na hilo, kuna tishio jingine lililofichwa lenye kutisha vilevile: "Kwa maana Mungu atakuwa ameweka wazi kwao jambo ambalo hawakulitarajia kamwe." (Aya ya 47) Sūrah haibainishi ni jambo gani litakalo wadhihirikia, lakini inaeleweka wazi kwamba ni jambo baya la kutisha. Linatoka kwa Mungu, na Yeye ndiye anayewaonyesha yale ambayo wasingeweza kuyatarajia kabisa.

The verse makes an implicit threat within a statement that strikes fear into the hearts of those described as ‘wrongdoers’, which refers to everyone who associates partners, of any type, with God. If those people had in their possession ‘all that is on earth,’ including everything to which they attach high value and fear to lose should they accept Islam, indeed, if they had ‘twice as much’, they would willingly offer it all just to be spared the awful suffering they will see with their own eyes on the Day of Resurrection. Added to this is another implicit threat that is equally fearful: “For God will have made obvious to them something they have never reckoned with.” (Verse 47) The sūrah does not specify what will become obvious to them, but it is clearly understood that it is terrible, to be feared. It comes from God, and He shows them what they could never have expected.

"Itakuwa dhahiri kwao uovu wa yale waliyokuwa wakiyatenda; nao watazingirwa na yale waliyokuwa wakiyafanyia mzaha." (Aya ya 48) Hili linazidisha hali yao mbaya, kwa sababu watajionea wenyewe jinsi matendo yao yalivyokuwa maovu, na watajikuta wamezungukwa na zile onyo ambazo walikuwa wakizikejeli na kuzifanyia dhihaka.