Sura hiyo kisha inasisitiza uwajibikaji wa mtu binafsi, yaani kila mtu atapata kile anachostahili. Hakuna mtu atakayemnufaisha mwingine kwa njia yoyote. Mtume ﷺ hana maslahi binafsi katika kuwaongoza watu kwenye ukweli. Kila mtu hubeba mzigo wake mwenyewe, peke yake, bila msaada. Kwa hiyo, mtu anayetafuta kujitakasa ndiye atakayenufaika peke yake na juhudi hizi. Jambo hili hatimaye linaachwa kwa Mungu kuliamua.
The sūrah then emphasizes individual responsibility, which means that everyone will have what they deserve. No one benefits anyone else in any way. The Prophet has no personal interest in guiding people to the truth. Everyone bears his or her own burden, alone, without help. Therefore a person who seeks to be pure will be the only one to benefit from this endeavour. The matter is ultimately left to God to determine:
Hakuna nafsi itakayobeba mzigo wa nafsi nyingine. Ikiwa nafsi iliyolemewa na mzigo itaomba msaada wa wengine, hakuna chochote cha mzigo wake kitakachobebwa na yeyote, hata jamaa wa karibu.
No soul will bear the burden of another. If a heavily laden soul should call upon others for help, nothing of its load shall be carried by anyone, not even by a close relative...
Yeyote anayejitakasa, anajitakasa kwa manufaa ya nafsi yake mwenyewe. Kwa Mungu ndiko mwisho wa safari zote.
Whoever purifies himself does so for his own benefit. With God is all journeys’ end.
Ukweli wa uwajibikaji na malipo ya mtu binafsi una athari kubwa katika maadili na tabia. Watu wanapofahamu kikamilifu kwamba wanalipwa kulingana na matendo yao wenyewe, kwamba hakuna atakayewajibika kwa ajili ya mwingine, na kwamba hakuna awezaye kukwepa uwajibikaji, wanatambua haja ya kupitia upya matendo yao kabla ya kuulizwa kuyahusu. Wakati huo huo, jambo hili ni la kutia moyo, kwa sababu hakuna mtu binafsi anayehitaji kuwa na wasiwasi kuhusu kujibu matendo ya jamii yake. Mradi amekwisha kutimiza wajibu wake, yaani kuwapa ushauri watu wa jamii yake wafuate mwongozo wa Mwenyezi Mungu, hawekewi tena wajibu zaidi. Mungu Mtukufu haiwajibishi jamii ya wanadamu kwa matendo yao ya pamoja. Wao humjibia Yeye kila mmoja binafsi, kila mmoja kwa kazi yake mwenyewe. Ni wajibu wa mtu binafsi kuwashauri wengine na kujitahidi sana kuwaongoza kwenye njia sahihi.
The fact of individual responsibility and reward has a decisive effect on morality and behaviour. When people are fully aware that they are rewarded according to their own deeds, that none will be responsible for anyone else, and that none can escape responsibility, they realize the need to take stock of their actions before they have to answer for them. At the same time, this is reassuring, because no individual needs to worry about answering for the actions of his community. As long as he has done his duty, giving advice to his community to follow divine guidance, no further responsibility is laid on him. God Almighty does not hold mankind to account for their collective actions. They account to Him individually, each for their own work. It is the duty of the individual to advise others and try hard to bring them into line.
Mara tu atakapokuwa amefanya hivyo, hata hivyo, hana jukumu lolote kwa uovu wao au ufisadi wao. Atahesabiwa kwa wema wake mwenyewe. Vivyo hivyo, akiishi katika jamii nzuri, wema wake hautamnufaisha ikiwa yeye mwenyewe ni mwovu.
Once he has done this, however, he bears no responsibility for their wickedness or corruption. He will he credited for his own good work. Similarly, if he lives in a good community, its goodness will not benefit him if he himself is wicked.
Tunaona basi picha ya umati wa watu, kila mmoja akibeba mzigo wake mwenyewe, huku wasiweze kuwasaidia wengine. Hata mtu akiomba msaada kwa jamaa zake wa karibu kabisa, hakuna atakayekubali. Ni foleni ndefu, watu wakibeba mizigo wakielekea kwenye kituo cha ukaguzi ambapo mzigo utapimwa. Kila mmoja amechoka, akiwa na wasiwasi kwa uzito wa mzigo wake, hawezi kufikiria wengine, hata jamaa zake wenyewe.
We see, then, an image of a multitude, each person carrying his or her own burden, with none able to help others. Even if someone requests help from the closest of relatives, none will oblige. It is thus a long queue, with people carrying loads and moving towards the check-point where the load will he weighed. Everyone is tired, preoccupied with the heaviness of their load, unable to think of others, even their own kin.
Katika hatua hii, anwani ya sura inaelekezwa kwa Nabii ﷺ: "Basi, wewe unaweza kuonya kweli tu wale wanaomcha Mola wao kwa unyenyekevu, ingawa Yeye yuko mbali na uwezo wa kuona kwao, na wanaodumu katika kusali." (Aya ya 18) Ni watu kama hao wanaoweza kuthamini kweli onyo hilo: ni wale wanaomcha Mungu ingawa hawajamwona, na wanaoshughulikia ibada zao ili kudumisha uhusiano naye. Nabii ﷺ anaambiwa kwamba hawa ndio watakaonufaika na mawaidha. Wengine, ambao hawamchi Mungu, hawapaswi kumsumbua.
At this point, the sūrah’s address is directed to the Prophet: “Hence, you can truly warn only those who stand in awe of their Lord, even though He is beyond the reach of their perception, and attend regularly to prayers.” (Verse 18) It is such people that can really appreciate the warning: they are the ones who fear God even though they have not seen Him, and who attend to their worship so as to maintain relations with Him. The Prophet is told that these are the ones to benefit by admonition. Others, who have no fear of God, need not worry him.
“Yeyote anayejitakasa, anajitakasa kwa manufaa ya nafsi yake mwenyewe.” Hakuna anayepata manufaa ya utakaso isipokuwa yule anayeufanya. Zaidi ya hayo, utakaso una maana nzuri na safi zinazohusu moyo wa mtu, mawazo yake, hisia zake, tabia yake na mitazamo yake. “Kwa Mungu ndiko kurejea kwote.” (Aya ya 18) Yeye ndiye anayehesabu matendo ya watu na kuwalipa kulingana nayo. Hakuna jema wala ovu linalopuuzwa.
“Whoever purifies himself does so for his own benefit.” No one receives the benefit of purification except the one who does it. Moreover, purification has pleasant and transparent connotations that apply to one’s heart, thoughts, feelings, behaviour and attitudes. “With God is all journeys’ end.” (Verse 18) He is the one who reckons people’s actions and rewards them accordingly. Nothing good or evil is overlooked.
Bila shaka, imani kwa Mungu na kukufuru, wema na uovu, uongofu na upotovu haviwezi kuchukuliwa kwa usawa. Vivyo hivyo, upofu na kuona, giza na nuru, ubaridi na joto, uhai na kifo havilingani. Vyote hivyo vina sifa zinazotofautiana kimsingi:
Needless to say, with God belief and unbelief, good and evil, guidance and error cannot be treated on an equal basis. In the same way, blindness and sight, darkness and light, coolness and heat, life and death are unequal. All have essentially different qualities:
Kipofu na mwenye kuona hawalingani; wala giza na nuru hazilingani; wala kivuli kile chenye baridi na joto kali hazilingani; wala walio hai na wafu hawalingani. (Aya 19-22)
The blind and the seeing are not equal; nor are darkness and light; nor the [cooling! shade and the scorching heat; and neither are equal the living and the dead. (Verses 19-22)
Kuna uhusiano wa karibu kati ya asili ya kufuru na asili ya upofu, giza, joto kali na kifo, kama vile kuna uhusiano tofauti kabisa kati ya asili ya imani na ile ya kuona waziwazi, nuru, kivuli chenye ubaridi na uhai.
There is a close link between the nature of unbelief and the nature of blindness, darkness, scorching heat and death, just as there is a contrasting link between the nature of belief and that of clear sight, light, cool shade and life.
Imani ni nuru inayopenya moyoni, katika hisia na mitazamo, ili kutoa tathmini ya kweli ya mambo, thamani, matukio na jinsi yanavyoingiliana. Muumini huangalia mambo kwa nuru hii, ambayo ni nuru ya Mungu, na huamua namna ya kuyakabili na kushughulika nayo kwa njia ya uhakika na kujiamini. Imani pia humpa muumini uwezo wa kuona unaomwezesha kupata picha iliyo wazi ya mambo, isiyo na ukungu wala kutiwa giza.
Faith is a light that penetrates into the heart, the senses and perceptions so as to give a true assessment of things, values, events and how they interact. A believer looks at things in this light, which is God’s light, and determines how to approach and deal with them in an assured, confident way. Faith also provides a believer with a quality of sight that gives a clear picture of things that is neither hazy nor blurred.
Zaidi ya hayo, huleta kivuli chenye baridi ambamo muumini anaweza kujikinga na joto kali la wasiwasi, shaka na hofu. Imani ni nuru inayogusa mioyo, hisia na madhumuni, na ni kitendo chenye kujenga kisichosimama kujenga, bila kuruhusu upotevu wowote.
Furthermore, it provides a cooling shade in which a believer can take refuge from the burning heat of anxiety, doubt and worry. Faith is a light that touches hearts, feelings and purposes, and it is constructive action that never stops to build, allowing no waste.
Kwa upande mwingine, kukufuru ni upofu. Huwazuia watu kuona ushahidi unaounga mkono imani na kutambua hali halisi ya ulimwengu, mahusiano yake, thamani zake na matukio yake. Pia ni giza: watu wanapoondoka kwenye nuru ya imani, huangukia aina mbalimbali za giza, jambo linalowafanya washindwe kuona mambo kwa usahihi wowote. Zaidi ya hayo, kukufuru ni jangwa lenye joto kali, ambako shaka zinazowaka na wasiwasi kuhusu asili na hatima ya mtu huzidi, hatimaye kumpelekea kafiri kwenye moto wa Jahannamu. Mwisho, kukufuru ni kifo, kwa sababu humtenganisha kafiri na chanzo halisi cha uhai, hivyo kumfanya asiweze kushiriki kwa namna yoyote inayokuza uhai. Kila aina ina asili yake ya kipekee na thawabu yake maalum. Hizi mbili haziwezi kuwa sawa mbele za Mungu.
By contrast, unbelief is blindness. It prevents people from seeing the evidence in support of faith and recognizing the true nature of the universe, its relations, values, and events. It is also a darkness: when people move away from the light of faith, they fall into different types of darkness making it difficult for them to see things with any degree of accuracy. Furthermore, unbelief is a hot desert where burning doubts and worry over one’s origin and destiny compound to eventually lead the unbeliever to the fire of hell. Finally, unbelief is death because it separates the unbeliever from the true source of life, making him unable to interact in any way that promotes life. Each type has its distinctive nature, and its special reward. The two cannot be equal in God’s sight.
Katika hatua hii sura inamwelekea Nabii ﷺ, ikimfariji na kubainisha wajibu wake. Anapaswa kufanya kile alichopewa na kuyaachia mambo kwa Mungu. Ni Yeye atakayefanya lolote atakalolikusudia.
At this point the sūrah addresses the Prophet, comforting him and outlining his terms of reference. He is to do what has been assigned to him and leave matters to God. It is He who will do whatever He determines.
Mungu anaweza kuwafanya wasikie yeyote amtakaye, ilhali wewe huwezi kuwafanya wasikie wale walio makaburini. Wewe ni mwonyaji tu. Tumekutuma wewe kwa haki, kuwa mbashiri na mwonyaji. Hapakuwa na jamii yoyote isiyokuwa na mwonyaji.
God can make hear whoever He wills, whereas you cannot make those who are in their graves hear you. You are only a warner. We have sent you with the truth, as a bearer of happy news and a warner. There was never a community that has not had a warner.
Ikiwa wanakukanusha, jamii zilizotangulia pia zilimkanusha nabii wao kabla yao, walipowajia Mitume wenye hoja zote dhahiri, na vitabu vyenye hekima ya Mwenyezi Mungu, na wahyi wenye nuru. Lakini mwishowe niliwaadhibu wasiomwamini: adhabu yangu ilikuwa ya kutisha kiasi gani.
If they accuse you of lying, other communities before them made similar accusations when there came to them messengers with all evidence of the truth, and with books of divine wisdom, and with light-giving revelations; but in the end I took the unbelievers to task: how terrible was My condemnation. (Verses 22-26)
Tofauti kati ya vinyume, iwe katika ulimwengu au ndani ya nafsi ya binadamu, ni wazi na zimekita mizizi sana. Vivyo hivyo, tofauti kati ya watu na jinsi wanavyopokea ujumbe wa Mungu ni za kweli na thabiti. Yote haya yanarejea katika mapenzi ya Mungu, kusudi lake, hekima yake na uwezo wake. Basi, Mjumbe wa Mungu ni mtoa onyo tu. Kazi yake ya kibinadamu imewekewa mipaka hadi hapo. Hawezi kuwafanya wakaao makaburini wasikie. Vivyo hivyo ni hali ya wale wanaoishi na mioyo iliyokufa: baridi na kama makaburi. Ni Mungu peke yake awezaye kuwafanya wasikie yeyote amtakaye, kwa namna anavyochagua. Kwa nini basi Mtume ﷺ ahangaike kuhusu nani anachagua kupotea, kuhusu nani anayegeuka mbali na uongofu wa Mungu? Anachopaswa kufanya ni kutekeleza majukumu aliyopewa kwa uwezo wake wote. Mara tu atakapokwisha kufikisha ujumbe wake, watu waamue wenyewe kama wataitikia au la.
Differences between opposites, whether in the universe or within the human soul, are clear and deeply rooted. Similarly genuine and firm are the differences between people and the way they receive God’s message. It all refers to God’s will, purpose, wisdom and power. God’s Messenger, then, is no more than a warner. His human task is limited to this. He cannot make grave dwellers hear him. Those who live with dead hearts are in the same position: cold and gravelike. It is God alone who can make hear whomever He wills, in the way He chooses. Why should the Prophet, then, worry about who chooses to go astray, about who turns away from divine guidance. All he has to do is to discharge the duties assigned to him to the best of his abilities. Once he has delivered his message, let people choose whether to respond or not.
Mapema katika sura, Mungu anamwambia Mtume: "Usijitese nafsi yako kwa huzuni juu yao." (Aya ya 8) Mungu alimtuma, kama ndugu zake Mitume waliotangulia, pamoja na haki.
Earlier in the sūrah, God says to the Prophet: “do not waste yourself sorrowing for them.” (Verse 8) God sent him, like his brothers the earlier messengers, with the truth.
Walikuwa wengi, kwa sababu: "Hakukuwahi kuwepo jamii isiyokuwa na mwonyaji." (Aya ya 24) Anapokataliwa na watu wakamshutumu kwa uongo, hili lote liko katika mwelekeo wa mambo, na Mitume waliotangulia walikutana na aina hiyo hiyo ya mapokezi, bila kosa lao wenyewe, wala kukosa ushahidi wa kuunga mkono: "Ikiwa wanakukanusha, basi jamii zilizokuwa kabla yao nazo zilikanusha. Walipowajia Mitume wao kwa hoja zilizo wazi, na vitabu vyenye hekima ya Mwenyezi Mungu, na Wahyi wenye nuru." (Aya ya 25) Ushahidi kama huo ungeweza kuwa wa aina mbalimbali, ikiwa ni pamoja na miujiza waliyoidai au waliyopewa Mitume wa Mwenyezi Mungu kuunga mkono ujumbe wao. Hayo "vitabu" yanarejea kwa hekima, maagizo na mawaidha yoyote tofauti aliyopewa kila Nabii. "Wahyi wenye nuru" yanarejea, pengine kwa uhakika mkubwa, Taurati. Hata hivyo jamii hizo zote ziliikataa yote hayo.
They were many, because: “There was never a community that has not had a warner.” (Verse 24) If he is met with rejection and people accuse him of lying, this is all in the nature of things, and earlier messengers met the same type of reception, through no fault of theirs, or lack of supporting evidence: “If they accuse you of lying, other communities before them made similar accusations when there came to them messengers with all evidence of the truth, and with books of divine wisdom, and with light-giving revelations.” (Verse 25) Such evidence could be of various types, including the miracles they demanded or were given to God’s messengers in support of their messages. The hooks refer to whatever different prophets were given of wisdom, directives and admonition. The ‘light-giving revelations’ refer most probably to the Torah. Yet such communities denied it all.
Hakukuwa na jambo jipya katika jinsi Nabii Muhammad ﷺ
There was thus nothing new in how the Prophet Muĥammad (peace be upon him)
Hivyo basi, sūrah inataja hatima ya jamii zilizotangulia ili kuwaonya makafiri wapya: “Lakini mwishowe nilikaa hesabu na makafiri.” (Aya ya 26) Hili linafuatiwa na swali linaloonyesha uzito na kuashiria mwisho mbaya kabisa: “Adhabu yangu ilikuwa ya kutisha kiasi gani.” (Aya ya 26) Adhabu hiyo ilikuwa ya mwisho, ambayo kwayo makafiri walikutana na maangamizi yao kamili. Makafiri wa siku za baadaye wanapaswa basi kuchukua onyo hili kwa uzito na kuhakikisha kwamba hawapatwi na hatima kama hiyo.
was received. Therefore, the sūrah mentions the fate of earlier communities to warn the new unbelievers: “But in the end I took the unbelievers to task.” (Verse 26) This is followed by a question that gives a sense of gravity and intimates the most horrible of ends: “How terrible was My condemnation.” (Verse 26) The condemnation was final, one whereby the unbelievers met their total destruction. Those latter day unbelievers should therefore take the warning seriously and make sure that they do not meet the same fate.