Hii ni aya ya kufungia sūrah. Mada yake inahusiana kwa karibu na yale yaliyosemwa katika aya ya mwanzo, na pia na simulizi za kihistoria ambazo sūrah imezitoa.

This is the concluding passage of the sūrah. Its discourse is closely related to what was said in the opening passage and to the historical accounts the sūrah provides.

Maoni ya kwanza (Aya 100-102) yanahusiana moja kwa moja na masimulizi ya kihistoria, na yanafuatiwa na maoni yanayotumia adhabu iliyowapata jamii hizo za awali kama njia ya kuamsha hofu ya adhabu ya Akhera. Hili linawasilishwa kwa picha ya kutisha sana ya Siku ya Hukumu, inayowekwa mbele ya macho yetu. (Aya 103-108)

The first comment (Verses 100-102) directly relates to the historical accounts, and is followed by one which utilizes the punishment meted out to those early communities as a means of inspiring awe of punishment in the hereafter. This is given in a very awesome scene of the Day of Judgement, which is held out before our eyes. (Verses 103-108)

Maelezo yafuatayo yanachukua hatima ya jamii zilizotangulia na tukio la Siku ya Kiyama kuwa msingi wake. Yanafafanua kwamba wale washirikina waliompinga Mtume Muhammad ﷺ wamejiweka katika hali sawa na jamii hizo kuhusu adhabu yao katika dunia hii na Akhera. Ni kweli kwamba hawa hawatoangamizwa kabisa, lakini hilo limetokana na amri iliyokwisha kutolewa na Mwenyezi Mungu Mtukufu.

The following comment takes the fate of those earlier communities and the scene of the Day of Resurrection as its basis. It clarifies that those idolaters who opposed the Prophet Muĥammad put themselves in the same position as those communities with regard to their punishment in this world and the next. It is true that these would not be annihilated in toto, but this is due to a decree already made by God Almighty.

Hivyo basi adhabu ya watu wa Musa imecheleweshwa, ingawa wamebishana bila kikomo kuhusu Maandiko yao. Lakini hakika watu wa Musa na washirikina wa Kiarabu watapewa malipo yao kikamilifu. Hivyo basi, Nabii ﷺ na wafuasi wake wanaelekezwa kubaki imara, wakiendelea kutekeleza yale yaliyoteremshwa kwake. Wasielekee kwa makafiri wanaomshirikisha Mungu. Wanapaswa kuzitekeleza sala zao na kuvumilia, wakijua kwamba Mungu hatawahi kuruhusu malipo ya watendao haki kupotea bure. (Aya 109-115)

Hence the punishment of the people of Moses has been deferred although they have disputed endlessly over their Scriptures. Yet both the people of Moses and the Arab idolaters will certainly be given their full reward. Hence, the Prophet and his followers are advised to remain steadfast, persevering with the implementation of what has been revealed to him. They must not incline towards the unbelievers who associate partners with God. They are to attend to their prayers and persevere, knowing that God will never allow the reward of the righteous to be wasted. (Verses 109-115)

Hizi ni baadhi ya habari za jamii zilizotangulia ambazo Tunakusimulia. Baadhi yake bado zimesalia, na nyingine zimefutwa, kama shamba lililokatwa. Hatukuwadhulumu, lakini wao ndio waliojidhulumu nafsi zao. Miungu yao waliyokuwa wakiiomba badala ya Mungu haikuwafaa chochote wakati hukumu ya Mola wako ilipokuja; ilichowaongezea ni uangamivu tu. Hivyo ndivyo adhabu ya Mola wako, anapowaadhibu jamii zinazoendelea kutenda maovu; hakika adhabu yake ni chungu, kali mno. (Aya 100-102)

These are some of the accounts of past communities which We relate to you. Some still remain while others are extinct, like a field mown-down. No wrong did We do to them, but it was they who wronged themselves. Those deities of theirs which they were keen to invoke instead of God availed them nothing when your Lord’s judgement came to pass; they only added to their ruin. Such is your Lord’s punishment whenever He takes to task any community which is bent on evil-doing; His punishment is indeed grievous, severe. (Verses 100-102)

Hadi sasa, sūrah imeeleza mateso yaliyowapata mataifa mbalimbali ya kale: wengine walizamishwa na mafuriko, wengine waliangamia kwa dhoruba mbaya, wengine kwa kelele ya kutisha, na wengine walishuhudia ardhi chini ya miguu yao ikipasuka na kuwameza wao pamoja na makazi yao. Kisha, wakati matukio haya yote ya maangamizi duniani yako mbele ya macho yetu, na mioyo yetu inaguswa sana na yaliyosimuliwa kuhusu matukio na adhabu, tunapata kauli ya mwisho: "Hizi ni habari za jamii zilizopita tunazokusimulia." (Aya ya 100) Ewe Mtume ﷺ, wewe hukuwa na ujuzi wowote kuhusu haya yote. Ulijua habari hizi kwa wahyi wa Mwenyezi Mungu tu. Hakika hii ni mojawapo ya malengo ya kusimulia hadithi kama hizi katika Qur'ani.

So far, the sūrah has portrayed the suffering which overwhelmed various ancient nations: some were drowned in floods, some perished in a devastating storm, some by an awful cry, and some found the earth under their feet subside, opening up to swallow them and their dwellings. Then when all these scenes of destruction in this world are visible before our eyes, and when our hearts are deeply touched by what has been related of events and punishments, we have the final comment: “These are some of the accounts of past communities which We relate to you.” (Verse 100) You, Prophet, had no knowledge of any of this. You came to know of them only through divine revelation. This is indeed one of the objectives of telling such stories in the Qur’ān.

"Baadhi yao bado yapo." (Aya ya 100) Magofu yao yanayobaki yanashuhudia kiwango cha ustaarabu na nguvu ambazo jamii hizi zilizifikia. Miongoni mwa hayo, magofu ya `Ād huko al-Aĥqāf na ya Thamūd huko al-Ĥijr ndiyo mifano bora zaidi. "Wengine wameangamia, kama shamba lililokatwa." (Aya ya 100) Walifutiliwa mbali, bila alama yoyote, kama ilivyokuwa kwa kaumu ya Nūh na ya Lūṭ. Baada ya yote, watu ni nini? Na ustaarabu ni nini? Hao ni mashamba ya binadamu, yanayofanana na mashamba ya kilimo. Baadhi ya mimea ni mizuri na ya kupendeza, mingine ni mibaya. Baadhi hupata nguvu na kuenea, nyingine hunyauka na kufa.

Baada ya kuzungumzia adhabu ya Akhera, na mfanano wake na yale yanayoweza kutolewa katika maisha haya, sura inatoa mafunzo kwa Mtume ﷺ na wafuasi wake wachache huko Makkah, ikiwahakikishia kuwa wanafuata ukweli. Pia inawaonya wale wanaokataa ujumbe wa Mungu dhidi ya yale yatakayowapata Akhera.

Having spoken about the punishment of the hereafter, and its similarities with what can be meted out in this life, the sūrah draws some lessons for the Prophet and his few followers in Makkah, reassuring them that they follow the truth. It also warns those who deny God’s message against what will befall them in the hereafter.

Inatoa uhakikisho kwa Mtume ﷺ kwanza, na kumwambia asiwe na shaka yoyote kuhusu upotovu wa dini ambayo washirikina wa Kiarabu walikuwa wakiifuata. Kama jamii zilizotajwa kabla katika sura hii, Waarabu hao walikuwa wakiabudu tu kile ambacho baba zao waliokuwa kabla yao walichokuwa wakiabudu. Kwa hiyo, bila shaka watapata malipo yanayowastahili. Ikiwa adhabu hiyo itacheleweshwa, kama ilivyokuwa kwa watu wa Musa, wote wawili watapata thawabu yao stahiki kwa wakati unaofaa.

It firstly reassures the Prophet and tells him not to entertain any doubt with regard to the fallacy of the religion the pagan Arabs were following. Like earlier communities mentioned in the sūrah, those Arabs were only worshipping what their forefathers before them had worshipped. Hence, they will inevitably have their befitting requital. If such punishment is deferred, as was the case with Moses’ people, both will have their due reward at the right time.

Basi usiwe na shaka kuhusu chochote ambacho watu hawa wanakiabudu. Wanaabudu tu kama walivyoabudu baba zao kabla yao. Hakika Sisi tutawapa haki yao yote kikamilifu, bila kupunguzwa chochote. Hakika Tulimpa Musa Kitabu, lakini kukaibuka mivutano kuhusu hicho. Lau isingekuwa neno lililotangulia kutoka kwa Mola wenu Mlezi, hukumu ingalikuwa imeshapitishwa juu yao. Hata hivyo, wao wamo katika shaka kubwa kuhusu jambo hilo. Kwa hakika, kila mmoja wao, Mola wako Mlezi atampa haki yake kamili kwa yale aliyoyatenda. Hakika Yeye ni Mjuzi wa yote wanayoyafanya.

So be not in doubt about anything which these people worship. They worship only as their fathers worshipped before them. We shall most certainly give them their full due, without any reduction. Indeed, We gave the Scriptures to Moses, and there was strife over them. Had it not been for a decree that had already gone forth from your Lord, judgement would have been passed on them. Yet, they are in grave doubt concerning that. To each and all your Lord will surely give their full due for whatever they may have done. He is indeed aware of all that they do. (Verses 109-111)

Usiwe na shaka yoyote kuhusu upotofu ambao watu hao walifuata. Anwani hii inaelekezwa kwa Nabii ﷺ, lakini maonyo yanatolewa kwa watu wake. Mbinu hii huenda ikafaa zaidi kwa sababu inadokeza kwamba jambo zima ni kitu kilichoelezwa kwa lengo na Mungu kwa Nabii Wake ﷺ. Hakuna mjadala na mtu yeyote. Wale wanaofanya ibada hiyo ya uongo hawaelekezwi moja kwa moja kwa sababu hawastahili kupewa umakini. Hivyo, ukweli wa lengo, kwa namna unavyoelezwa, unaweza wenyewe kuamsha shauku yao zaidi kuliko kama wangeelekezwa moja kwa moja. "Basi usiwe na shaka juu ya chochote wanachokiabudu watu hawa. Wanaabudu tu kama walivyokuwa wakiabudu baba zao kabla yao." (Aya ya 109) Kwa hiyo, mateso hayo hayo yanawasubiri. Hata hivyo, hili linadokezwa hapa: "Hakika Sisi tutawapa haki yao kamili." (Aya ya 109) Kinachostahili kwao kinajulikana kutokana na yale yaliyowapata watu wengine waliotangulia.

Hivyo basi, uhakika unatolewa kwamba sheria za Mwenyezi Mungu hazitashindwa, iwe zinahusu viumbe Wake, dini aliyoiteremsha, au ahadi Zake na maonyo Yake.

The assurance is thus given that God’s laws will not fail, whether they relate to His creation, the religion He has revealed, or to His promises and warnings.

Waumini na wafuasi wa Uislamu lazima, kwa hiyo, wauzingatie kwa ukamilifu bila kupotoka wala kubadilisha. {"Basi simama imara katika njia iliyo sahihi kama ulivyoamrishwa, pamoja na wale ambao wamemgeukia Yeye pamoja nawe; wala msivuke mipaka. Hakika Yeye huona yote mnayoyatenda. Wala msiwategemee wale waliodhulumu, moto usije ukakugusa. Ndipo hamtakuwa na walinzi wowote badala ya Mwenyezi Mungu, wala hamtapata msaada. Dumisha swala zako pande mbili za mchana na katika sehemu za usiku. Hakika mema hufuta maovu. Hii ni ukumbusho kwa wenye akili. Na subiri kwa dhiki; kwani Mwenyezi Mungu hawapotezi malipo ya watendao mema."} (Aya 112-115)

Believers and advocates of Islam must, therefore, follow it strictly without deviation or change. “Follow, then, the right course as you are bidden, together with those who, with you, have turned to Him; and let none of you transgress. Surely, He sees all that you do. Put no trust in those who do wrong, lest the fire touch you. You would, then, have none to protect you from God, nor would you find any help. Attend to your prayers at both ends of the day and in the early watches of the night. Surely, good deeds erase evil ones. This is a reminder for those who are thoughtful. And be patient in adversity; God does not fail to reward those who do good.” (Verses 112-115)

Maagizo haya yanatolewa kwa Nabii pamoja na wale waliomgeukia Mwenyezi Mungu kwa toba. "Basi simama imara katika njia iliyo sawa kama ulivyoamrishwa." (Aya ya 112) Nabii alihisi nguvu iliyo nyuma ya amri inayoeleza kazi hizi, na jinsi jukumu hilo lilivyo kubwa. Imepokewa kwamba alisema: "Surat Hūd imenifanya nizeeke mapema." Hapa anaamrishwa kufuata njia iliyo sawa bila kupotoka hata kidogo. Hili linamhitaji awe macho kila wakati, mwangalifu, mwenye tahadhari, na mwenye kufahamu njia yake. Alipaswa kuwa na udhibiti kamili juu ya hisia zake, kwa kuwa hisia hizi zinaweza kumpelekea kupotoka, kupotoka kukubwa au kidogo.

These instructions are given to the Prophet and to those with him who have turned to God in repentance. “Follow, then, the right course as you are bidden.” (Verse 112) The Prophet felt the power behind the order detailing these tasks and how awesome a responsibility it was. He is reported to have said: “This sūrah, Hūd, has made me grow grey.” Here, he is commanded to follow the right path without any deviation. This requires him to always be alert, careful, watchful, and aware of his path. He was to be in full control of his feelings, for these can lead to deviation, major or otherwise.

Sura inapokaribia mwisho, inamalizia maelezo yake juu ya maangamizi ya jamii za zamani zilizogeuka mgongo kwa wajumbe wa Mwenyezi Mungu. Inasema kwa njia isiyo ya moja kwa moja kwamba lau ingekuwepo miongoni mwao makundi ya watu wema waliojaribu kujipatia nafasi nzuri kwa Mungu kwa kukemea waziwazi ufisadi na dhuluma, Mungu asingewaangamiza kama alivyofanya. Mungu haiadhibu jamii yoyote kwa dhuluma yake ikiwa watu wake ni wema; yaani, ikiwa wema miongoni mwa watu wake wana nguvu za kutosha kupinga dhuluma na ufisadi. Katika kila moja ya nchi hizo kulikuwa na waumini wachache tu ambao hawakuwa na ushawishi juu ya jamii yao wala nguvu yoyote. Mungu aliwaokoa waumini hao, na aliwaangamiza wengine wote, wakiwemo wenye nguvu, mabwana matajiri, pamoja na wafuasi wao dhaifu na maskini waliokubali amri zao bila kuhoji.

As the sūrah draws to its end, it finishes its comment on the destruction of earlier communities which turned their backs on God’s messengers. It says rather indirectly that had there been among them groups of good people who tried to earn for themselves a good position with God by speaking out loud against corruption and injustice, God would not have exterminated them as He did. God does not punish any community for its injustice if its people are righteous; that is, if the righteous among its people have enough power to resist injustice and corruption. There were in each of those lands only a handful of believers who had no influence on their community and wielded no power. God saved those believers, and destroyed the rest, including both the powerful, wealthy masters and their weak and poor followers who accepted their commands without question.

Laiti kama katika vizazi vilivyotangulia kabla yenu, zingekuwepo watu wenye wema wa kukataza ufisadi katika ardhi, kama walivyookolewa wachache miongoni mwao! Walio dhalimu walifuata yale yaliyowapa anasa na wingi wa mali; wakawa wakaidi katika dhambi. Kwa hakika, Mola wenu Mlezi asingezihangamiza miji hiyo bila haki, lau watu wake wangekuwa wema. (Aya 116-117)

If only there had been among the generations that have gone before you some people of virtue to speak out against the spread of corruption on earth, as did the few whom We saved from among them! The wrongdoers pursued what ensured for them a life of comfort and plenty; they were hardened in sin. In truth, your Lord would have not destroyed those cities, without just cause, had their people been righteous. (Verses 116-117)

Hii inaeleza sheria ya Mwenyezi Mungu inayotumika kwa mataifa na jamii zote. Ufisadi wowote, yaani aina yoyote ya kuwatiisha watu chini ya mamlaka nyingine isipokuwa ya Mwenyezi Mungu, ukienea katika jamii yoyote, jamii hiyo haitaangamizwa na Mwenyezi Mungu, mradi tu sehemu ya watu wake isimame kupinga ufisadi huo. Kwa upande mwingine, ikiwa dhulma na ufisadi vinaachwa bila kudhibitiwa, au ikiwa wale wanaosema dhidi yake wana ushawishi mdogo juu ya kuendelea kuenea kwa maovu hayo, basi sheria ya Mwenyezi Mungu inafanya kazi dhidi ya jamii hizo, na hizo hung'olewa mara moja au kwa kudhoofika na kuvurugika taratibu.

Kisha kinafuata maoni kuhusu ukweli kwamba watu wana mielekeo tofauti na wanafuata njia tofauti. Lau Mola wako Mlezi angelitaka, angewafanya watu wote kuwa jamii moja. Lakini wataendelea kutofautiana, isipokuwa wale ambao Mola wako Mlezi amewaneemesha kwa rehema Yake. Na kwa hili Alikuwaumba. Na neno la Mola wako Mlezi litatimia:

Then follows a comment on the fact that people have different inclinations and follow different ways. “Had your Lord so willed, He would have made all mankind one single community. As it is, they continue to differ, except those upon whom your Lord has bestowed His grace. And to this end He created them. The word of your Lord shall be fulfilled:

"Hakika nitaijaza Jahannamu kwa majini na wanadamu wote."" (Aya 118-119)

‘I shall certainly fill hell with jinn and humans all.’” (Verses 118-119)

Mungu angeweza kuwaumba wanadamu wote katika umbo moja na kwa uwezo uleule.

God could have created all mankind in the same form and with the same aptitude.

Angeweza kuwafanya wote kuwa nakala za asili moja. Hata hivyo, hii si asili ya maisha ambayo Mungu ameyachagua kwa ajili ya dunia hii. Amekusudia kumuumba mwanadamu, ambaye amemkabidhi kazi ya kuijenga dunia, kuwa kiumbe chenye mielekeo na njia mbalimbali. Ni mapenzi ya Mungu kwamba mwanadamu awe na uhuru wa kuchagua mwelekeo wake mwenyewe, mitazamo yake, na njia yake ya maisha, na awajibike kwa chaguo analofanya. Pia ni mapenzi ya Mungu kwamba mwanadamu alipwe malipo kwa chaguo analofanya kati ya mema na mabaya.

He could have made them copies of one original. This is, however, not the nature of the life God has chosen for this earth. He has willed to make man, to whom He has assigned the task of building the earth, a creature of varying inclinations and ways. It is God’s will that man should have the freedom to choose his own line, views, and his own way of life and to be responsible for the choices he makes. It is also God’s will that man should be rewarded for the choice he makes between good and evil.

Kila mmoja wao, katika chaguo lolote analofanya, anaendesha maisha yake ndani ya sheria ambayo Mwenyezi Mungu ameiweka kwa viumbe wake, na kulingana na mapenzi yake kwamba mwanadamu awe na uwezo wa kuchagua kwa hiari yake.

Whatever choice they make, people operate within the law God has set for His creation and according to His will that man should be able to choose freely.

Basi, ni mapenzi ya Mwenyezi Mungu kwamba wanadamu hawakufanywa jamii moja. Kwa hivyo, lazima watatofautiana. Tofauti zao zinafika hadi misingi ya imani. Ni wale tu wanaoweza kushikamana na ukweli, ambao kwa maana yake ni mmoja, ndio wanaokingwa na tofauti kama hizo. Hao, hata hivyo, hutofautiana na wengine wa wanadamu ambao wamepoteza mwelekeo wa ukweli.

Tukiangalia sura kwa ujumla, na hata sehemu nzima ya Qur’ani iliyoteremshwa katika kipindi cha Makka, tunaona kwamba daima inarejea kwenye mada kuu ya imani, ikieleza misingi ya itikadi ya Kiislamu. Kwa hiyo, tunahitaji kutafakari kidogo jinsi mada hii kuu inavyoshughulikiwa katika sura hii. Huenda tukalazimika kurudia baadhi ya mambo tuliyokwisha kuyasema ili kufanya maoni haya ya mwisho yawe na mshikamano zaidi.

Looking at the sūrah in total, and indeed at the entire part of the Qur’ān revealed in the Makkan period, we find that it always reverts to the central theme of faith, outlining Islamic beliefs. Therefore, we need to reflect a little on how this central theme is addressed in the sūrah. We may need to repeat some of what we have already said so as to make these final comments more coherent.

Jambo kuu linalosisitizwa katika sura hii yote ni amri ya Mwenyezi Mungu ya kumwabudu Yeye peke yake, pamoja na katazo la kuabudu mtu yeyote au kitu kingine chochote, likidhihirisha wazi kwamba hii ndiyo jumla ya dini na imani. Mwanzoni, sura hii inatoa muhtasari wa Qur'ani, kitabu cha Mwenyezi Mungu kilichoteremshwa kwa Muhammad ﷺ, Mtume Wake wa mwisho. Jambo hili linashughulikiwa katika muhtasari huu, wakati simulizi za kihistoria zinatoa picha ya maendeleo ya imani katika historia ya binadamu, na sehemu ya mwisho inamwelekeza Mtume ﷺ jinsi ya kuwazungumzia wasioamini. Sura hii pia inadhihirisha wazi kwamba ahadi zote na maonyo, hisabu, thawabu na adhabu katika Akhera vyote vinategemea kanuni hii ya msingi.

The fundamental issue emphasized in the sūrah as a whole is the divine order to worship God alone, prohibiting the worship of anyone or anything else, making it clear that this is the sum of religion and faith. At the outset, the sūrah provides an outline of the Qur’ān, God’s book revealed to Muĥammad, His last Messenger. This issue is addressed in this outline, while the historical accounts give a glimpse of the progress of faith in human history, and the final passage directs the Prophet on how to address the unbelievers. The sūrah also makes clear that all promises and warnings, reckoning, reward and punishment in the hereafter are all based on this basic principle.

Tunaona kwamba kuelekeza ibada zote kwa Mungu peke yake kunaonyeshwa kwa njia mbili tofauti:

We find that addressing all worship solely to God is expressed in two different ways:

1. Enyi watu wangu! Mwabuduni Mungu peke yake; hamna mungu mwingine isipokuwa Yeye. (Aya ya 50)

1. My people! Worship God alone; you have no deity other than Him. (Verse 50)

2. Msiabudu yeyote isipokuwa Mungu. Mimi nakuja kwenu kutoka kwake kama mwonyaji na mletaji wa habari njema. (Aya ya 2)

Tunahitaji pia kutafakari juu ya neno ‘ibada’ na jinsi linavyotumika katika sura hii, na katika Qur’ani kwa ujumla. Hili litatupa wazo la kile kilicho zaidi ya amri hii isiyo na shaka inayoagiza kumwabudu Mungu peke yake, na katazo la ishara yoyote ya ibada kwa mtu mwingine yeyote.

We need also to reflect on the term ‘worship’ and how it is used in this sūrah, and in the Qur’ān in general. This will give us an idea of what lies beyond this unequivocal statement ordering the worship of God alone and the prohibition of any gesture of worship to anyone else.

Istilahi za kifiqhi ‘ibadah’, yenye maana ya mahusiano kati ya mtu na Mungu, na ‘muamalat’, yenye kurejelea mahusiano ya watu wao kwa wao, hazikutumiwa katika kipindi cha mwanzo kabisa cha Uislamu, wakati Qur’ani ilipokuwa ikiteremshwa. Matumizi yake yalianza baadaye. Tulieleza kuhusu historia ya matumizi hayo mahali pengine kama ifuatavyo:

The Fiqh terms ‘worship’, denoting dealings between a person and God, and ‘transactions’, referring to people’s dealings with one another, were not used in the very early period of Islam, when the Qur’ān was being revealed. Their use started later. We wrote elsewhere on the history of such usage as follows:

Mgawanyo wa shughuli za kibinadamu katika ‘ibada’ na ‘muamala’ ulianza baada ya wanazuoni kuanza kuandika vitabu vya sheria za Kiislamu, au Fiqh. Mwanzoni, mgawanyo huo ulikuwa wa kitaaluma kwa asili yake, lakini kwa masikitiko ulikuwa na athari hasi katika akili za watu. Athari hizo baadaye ziliathiri maisha ya Kiislamu kwa ujumla. Watu walianza kufikiri kwamba dhana ya ibada inahusu tu aina ya kwanza ya shughuli iliyoelezwa katika sehemu yake maalum katika vitabu vya sheria za Kiislamu. Hatua kwa hatua, dhana hii ilionekana kuwa na uhusiano mdogo na kipengele kilichoelezwa katika sehemu ya ‘muamala’ katika kazi za kisheria. Hili ni upotovu kutoka katika mtazamo kamili wa Kiislamu, na upotovu huo bila shaka unafuatiwa na upotovu katika maisha ya Kiislamu kwa ujumla.

The division of human activities into ‘worship’ and ‘transactions’ began sometime after scholars started to write books on Islamic law, or Fiqh. At the beginning, the division was typically academic in nature, but regrettably, it had some negative effects in people’s minds. These were later to affect Islamic life in general. People started to think that the concept of worship applied only to the first type of activity addressed in its special section in books on Islamic law. Gradually, this concept was seen to have less and less to do with the aspect addressed in the section on ‘transactions’ in legal works. This represents a deviation from the holistic Islamic approach which is inevitably followed by a deviation in Islamic life in general.

Umoja wa ibada, kwa maana ya kujisalimisha kwa Mungu peke yake, una athari kubwa katika maisha ya binadamu kwa sababu unamwachia huru mtu kutokana na kujisalimisha kwa mtu yeyote mwingine.

The unity of worship, in the sense of submission to God alone, has a profound impact on human life because it liberates people from submission to anyone else.

Kwa njia hii mwanadamu anahakikisha heshima yake ya kweli na uhuru wake, ambavyo haviwezi kuhakikishwa chini ya mfumo wowote ambapo watu wanatiishwa na wengine, kwa namna moja au nyingine. Utumwa huo unaweza kujidhihirisha katika imani, ibada au sheria, lakini athari zake ni zilezile, kwa maana ya kujisalimisha kwa viumbe wengine badala ya Mungu.

Thus man ensures his true dignity and freedom which cannot be guaranteed under any system where people are subjugated by others, in one form or another. Such subjugation can be manifested in beliefs, rituals or laws, but their effects are the same, in the sense of submission to beings other than God.

Watu hawawezi kuishi bila kujisalimisha kwa kitu fulani au kingine. Wale wasiojisalimisha kwa Mungu hujikuta hivi karibuni katika aina mbaya zaidi ya utumwa kwa wengine.

People cannot live without self-surrender to one thing or another. Those who do not submit to God soon find themselves in the worst type of submission to others.

Wanashindwa na matamanio yao ambayo hukua bila kudhibitiwa. Kwa hiyo, wanapoteza utu wao wenyewe: "Walio kufuru wanajistarehesha na kula kama wanyama wanavyokula, na Moto ndio makazi yao." (47: 12) Hasara kubwa zaidi ambayo mwanadamu anaweza kuipata ni kupoteza utu wake mwenyewe. Zaidi ya hayo, wanaanguka katika aina mbalimbali za kutii viumbe wengine, kama vile kutii watawala ambao daima hujaribu kuimarisha madaraka yao, wakifuatilia maslahi yao binafsi.

They lose out to their desires which spiral out of control. Hence, they lose their very humanity: “The unbelievers may enjoy their life in this world and eat like animals eat, but the fire is their ultimate abode.” (47: 12) The greatest loss man can suffer is the loss of his own humanity. Moreover, they fall into different aspects of submission to other creatures, such as submission to rulers who always try to tighten their grip on power, pursuing their own self interest.

Utiifu kwa viumbe wengine pia unaweza kuchukua sura za hila, ambazo zinaweza hata kuwa za kutawala na kikatili zaidi kuliko sura ya kisiasa. Mfano mmoja ni utiifu kwa nyumba za mitindo. Tunauliza: nyumba hizi zina nguvu gani juu ya sehemu kubwa sana ya binadamu, ambayo inadai kuwa ni ya kistaarabu? Mungu wa mitindo anapoagiza mtindo fulani wa mavazi, magari, majengo, sherehe n.k., watu hufuata kwa utumwa. Hakuna hata anayefikiria kupinga. Kama watu wangejisalimisha kwa Mungu kwa kiasi kidogo hata kuliko wanavyojisalimisha kwa mabwana wa mitindo, wangekuwa wacha Mungu kweli. Je, utiifu unawezaje kuonyeshwa kivitendo kama si katika namna ambayo watu wanaifuata kwa mitindo? Ina maana gani Uungu na utawala kama ni tofauti na ule unaotekelezwa na wabuni wa mitindo?

Kumweka ibada na utii kwa Mungu peke yake, bila kushirikisha kitu chochote kingine, huleta faida kubwa kwa kuelekeza juhudi zote za binadamu katika kazi ya kujenga na kuboresha maisha ya binadamu. Mahali pengine katika juzuu hii tulibainisha kwamba mtu yeyote anayejiweka katika nafasi ya mungu anayedai ibada, yaani utii kamili, anahitaji kutumia rasilimali zote za taifa kwa ajili ya ulinzi wake mwenyewe, na pia kwa ajili ya kujiimarisha kama mungu. Pia anahitaji kuwa na mashine na vyombo vya habari vya kuimba sifa zake, na kukuza taswira yake hadi kufikia kuwa mtu wa hali ya juu anayestahili kuabudiwa. Hawa hawawezi kuacha kutoa sifa hizo hata kwa muda mfupi. Kinyume chake, daima wanajitahidi kuwafanya watu wengi washiriki katika matendo hayo ya ibada. Sababu ni kwamba kila zoezi kubwa la kusifu linapolegea hata kidogo, taswira ya dhalimu hurejea kuwa ile ya kiumbe kidogo kisicho na nguvu. Hivyo basi, zoezi hilo hufanywa upya mara kwa mara ili kuthibitisha tena taswira yake. Iwapo sehemu ya juhudi na fedha hizo ingetolewa kwa ajili ya kuhakikisha maendeleo halisi ya maisha ya binadamu, watu wote katika jamii wangeshiriki matunda yake. Lakini nguvu, fedha, na wakati mwingine uhai na heshima, hazitumiki kwa manufaa ya binadamu maadamu watu hawajinyenyekezi kwa Mungu peke yake.

Dedicating worship and submission to God alone, to the exclusion of all else, pays great returns in directing all human efforts to the task of building and improving human life. Elsewhere in this volume we identified that anyone who sets himself up in a position of a deity demanding worship, i.e. complete obedience, needs to devote all national resources for his own protection, and also for establishing himself as a deity. He also needs to have a machinery and media to sing his praises, and to blow up his image to that of a superior person fit to be worshipped. These cannot stop their praises for a moment. On the contrary, they always try to make the masses share in such worship rituals. The reason being that whenever the great praise exercise slackens even a little, the tyrant’s image reverts back to that of a small powerless creature. Hence, the exercise is constantly renewed to endorse his image once again. If a portion of such efforts and funds are dedicated to ensure real progress in human life, all people in society would share in its fruits. But such energy, funds, and at times life and honour, are not spent for human benefit as long as people do not submit to God alone.

Hasara kama hizi hazitokei katika mfumo mmoja maalum pekee. Ni za kawaida katika mifumo yote, ingawa hali hutofautiana na aina za dhabihu zinazohitajika pia hutofautiana.

Such losses are not incurred in only one particular system. They are common to all systems, even though situations differ and types of the sacrifice required also differ.

Kilichowapata wale waliopinga kunyenyekea kwa Mungu peke yake, na kuwaruhusu baadhi yao kuwatawala kwa kutekeleza sheria nyingine isiyo sheria ya Mungu, ni kwamba walijikuta wakiteseka kwa dhiki ya kunyenyekea kwa wengine. Unyenyekevu wa namna hiyo, hata hivyo, huharibu heshima na uhuru wao, bila kujali aina ya serikali, ingawa wanaweza kudhani kwamba baadhi ya aina za serikali huhakikisha heshima na uhuru huo.

Pia tunahitaji kuangalia kwa ufupi mpangilio wa masimulizi ya kihistoria yaliyotolewa katika sura hii, na maana yake kwa maendeleo ya imani inayotegemea kujisalimisha kwa Mungu peke yake.

We also need to have a brief look at the order of the historical accounts given in the sūrah and what this signifies in terms of the progress of the faith based on submission to God alone.

Katika mjadala wetu kuhusu historia ya Nabii Nuhu, tulieleza wazi kwamba dini ya kwanza kujulikana kwa wanadamu ilikuwa ile iliyojengwa juu ya kujisalimisha kwa Mungu peke yake, yaani

In our discussion of the history of the Prophet Noah, we made clear that the first religion known to humanity was the one based on submission to God alone, i.e.

Uislamu. Ndiyo dini iliyohubiriwa na Adamu, baba wa jamii ya binadamu, kisha na Nuhu, baba wake wa pili, na kisha na mitume wote wa Mungu. Kwa maana pana, Uislamu unamaanisha kuamini umoja wa Mungu usiogawanyika, kumpa yeye peke yake ibada zote, na kuamini kwamba Yeye ndiye Bwana ambaye watu lazima wamtii na kujisalimisha kwake, jambo ambalo lina maana kwamba Yeye ndiye Mfalme mwenye mamlaka pekee ya kutunga sheria za maisha ya binadamu.

islam. It was the one preached by Adam, the father of the human race, then by Noah, its second father, and then by all God’s messengers. In its broad sense, Islam means belief in God’s absolute oneness, offering all worship to Him alone, and belief that He is the Lord whom people must obey and submit themselves to, which means that He is the Sovereign who has the sole authority to legislate for human life.

Tulieleza pia kwamba upotovu kuingia katika jāhiliyyah, iwe katika imani na matendo ya ibada, au katika utiifu na unyenyekevu, au katika vyote hivi, ulikuwa ni jambo lililotokea baadaye, baada ya wanadamu kuwa tayari wamelijua dini ya kweli ya Uislamu, kama ilivyofafanuliwa na mitume wa Mwenyezi Mungu (amani iwe juu yao wote). Imani za binadamu, na maisha ya binadamu kwa ujumla, viliharibika kutokana na watu kunyenyekea miungu mingine isiyokuwa Mungu. Unyenyekevu wa aina yoyote kwa namna hiyo unaashiria upotovu kutoka katika dini inayotegemea Umoja wa Mungu.

We also explained that deviation into jāhiliyyah, in either beliefs and worship rituals, or submission and obedience, or in all of these, was a subsequent development, after mankind had known the true faith of islam, as explained by God’s messengers (peace be upon them all). Human beliefs, and human life generally became corrupted as a result of people’s submission to deities other than God. Such submission, in any form, indicates deviation from the faith based on God’s oneness.

Lakini hili si jambo kuu la mjadala wetu hapa. Tunataka kuangalia mwelekeo ambao imani safi ilifuata katika historia ya binadamu. Yaani imani ya kujisalimisha kwa Mungu peke yake.

But this is not our main point of discussion here. We want to look at the line of progress pure faith took in human history. The faith of submission to God alone, i.e.

Uislamu kwa maana yake pana, na jāhiliyyah, zinashindania akili za watu. Shetani anajaribu kutumia udhaifu wa mwanadamu na maumbile yake kama kiumbe mwenye uwezo wa pande mbili, yaani wa kupokea wema na uovu. Anajaribu kuwageuza watu wasiifuate imani safi ili awazamishe katika jāhiliyyah. Watu wanapokuwa wamezama sana katika jāhiliyyah, Mungu humtuma mtume kuwarejesha kwenye imani safi. Jambo la kwanza analolifuta katika akili zao ni utii kwa yeyote mwingine zaidi ya Mungu katika nyanja yoyote ya maisha yao, si katika ibada za kiibada au imani peke yake. Tukiwa tumelielewa hili wazi akilini mwetu, tunaweza kuelewa hali ya ubinadamu leo na kubainisha asili ya da'wah ya Kiislamu.

islam in its broader sense, and jāhiliyyah compete for human minds. Satan tries to exploit man’s weaknesses and nature as a creature with a dual susceptibility to good and evil. He tries to turn people away from the pure faith in order to sink them into jāhiliyyah. When people have sunk deep into jāhiliyyah, God sends a messenger to turn them back to the pure faith. The first thing he purges from their minds is submission to anyone other than God in any aspect of their life, not merely in worship rituals or beliefs. With this clear in our minds, we can understand humanity’s situation today and determine the nature of Islamic advocacy.

Ubinadamu kwa ujumla unaonyesha kurudi kwenye jahiliyyah ambayo Muhammad ﷺ aliukomboa nayo wakati wa uhai wake. Jahiliyyah hii huchukua maumbo tofauti. Katika baadhi ya jamii, hujidhihirisha katika kukataa kwa wazi kuwepo kwa Mungu, jambo linalohusu imani na itikadi. Mfanoulio wazi zaidi wa aina hii ni ule wa Wakomunisti. Katika jamii nyingine, tunaona utambuzi uliochanganyikiwa wa kuwepo kwa Mungu na upotofu ulio wazi katika taratibu za ibada, pamoja na utiifu na unyenyekevu. Hili ni jambo la kawaida kwa waabudu sanamu kama Wahindu, na pia ni hali ya Wakristo na Mayahudi. Katika jamii nyingine tunaona kukubali kwa wazi kuwepo kwa Mungu na utekelezaji sahihi wa taratibu za ibada, lakini pamoja na upotofu mkubwa katika dhana ya watu kuhusu maana ya tamko kwamba hakuna mungu isipokuwa Mungu na kwamba Muhammad ﷺ ni Mtume wa Mungu. Pia kuna mkanganyiko mkubwa kuhusu suala la utiifu na unyenyekevu. Hii ndiyo aina ya jahiliyyah inayofanywa na watu wanaodai kuwa ni Waislamu.

Humanity as a whole reflects a return to the jāhiliyyah from which the Prophet Muĥammad saved it during his lifetime. This jāhiliyyah takes different forms. In some communities, it is reflected in the clear denial of God’s very existence, which means that it pertains to faith and beliefs. The clearest example of this type is that of the Communists. In others, we see a confused recognition of God’s existence and a clear deviation in worship rituals and in submission and obedience. This is the case of idol worshippers like the Hindus, and also the case of the Christians and Jews. In other communities we find a clear admission of God’s existence and a proper performance of worship rituals, coupled with serious deviation in people’s concept of the meaning of the declaration that there is no deity other than God and that Muĥammad is God’s Messenger. There is also utter confusion about the question of submission and obedience. This is the type of jāhiliyyah practised by people who claim to be Muslims.

Kila mtume alitumwa kwa jamii yake mwenyewe. Mwanzoni mwa ujumbe wake, mtume alikuwa mshiriki wa jamii yake, akiwaita kama ndugu, akiwatamania wema wote ambao ndugu hutamani kwa ndugu zake. Alitaka wapate wema wote aliokuwa ameuona katika mwongozo wa Mungu, na ambao alipata ushahidi wazi kutoka kwa Mola wake. Huu ndio ulikuwa mwelekeo wa kila mtume mwanzoni; lakini haukuwa sawa kwa yeyote kati yao mwishoni.

Every messenger was sent to his own community. At the start of his message, the messenger would be a member of his community, addressing them as a brother, desiring for them all the goodness a brother desires for his siblings. He wanted them to have all the goodness he had found in God’s guidance, and for which he found clear evidence granted by his Lord. This was the attitude of every single messenger at the beginning; but it was not the same with any of them at the end.

Kundi kutoka miongoni mwa kila jamii liliitikia ujumbe huo. Walianza kumwabudu Mungu peke yake. Hivyo, walijisalimisha kikamilifu kwa Mungu, na kwa pamoja wakaunda jumuiya ya waumini, au jumuiya ya Waislamu, kwa maana pana ya neno hilo. Kundi jingine lilikataa ujumbe huo, likikanusha ukweli wake na kuendelea kujisalimisha kwa miungu mingine isiyokuwa Mungu. Walibaki katika jāhiliyyah. Hivyo, wakawa jumuiya ya makafiri.

A group from among every community responded to the message. They began to worship God alone. Thus, they surrendered themselves totally to God, forming together a community of believers, or a Muslim community, in the broader sense of the term. Another group rejected the message, denying its truth and continuing to submit to deities other than God. They remained in jāhiliyyah. Thus, they became a community of unbelievers.

Hii inamaanisha kwamba kwa sababu ya mitazamo yao tofauti kwa mjumbe wa Mungu na ujumbe wake, watu hao hao wakawa jumuiya mbili: moja ya Waislamu na nyingine ya waabudu masanamu. Hawakuwa tena jumuiya moja, ingawa walikuwa wa mbio na asili moja. Vifungo vya ukoo, ardhi na maslahi ya pamoja havikuweza tena kuwaunganisha na kuongoza mahusiano yao. Kwa ujumbe wa kiungu ulizaliwa uhusiano mpya, unaowaunganisha au kuwagawanya watu hao hao. Huu ni uhusiano wa imani, pamoja na aina ya unyenyekevu unaohitaji na mwenendo wa maisha unaouweka.

This means that by their different attitudes towards God’s messenger and his message, the same people became two communities: one Muslim and the other idolater. They were no longer one community, despite being of the same race and origin. Ties of race, land and common interests could no longer unite them and govern their relations. With the divine message a new bond came into being, uniting or dividing the same people. This is the bond of faith, with the type of submission it requires and the code of living it lays down.

Uchunguzi huu kuhusu masimulizi ya kihistoria yaliyotolewa katika sura hii unatufunulia asili ya mbinu ya Kiislamu, kama inavyoelezwa katika Qur'ani. Ni mbinu ya vitendo inayokabiliana na hali halisi za kibinadamu. Masimulizi haya yalisimuliwa kwa Mtume ﷺ alipokuwa Makka. Idadi ndogo ya waumini walikuwa wamefungiwa ndani ya mji wao, na ujumbe ulikuwa umezingirwa kivitendo ndani yake. Njia iliyo mbele yao ilionekana kwa waumini hao kuwa ndefu, yenye taabu na isiyokuwa na mwisho unaoonekana. Masimulizi haya yaliwaonyesha mwisho na kueleza hatua mbalimbali zilizo mbele yao. Qur'ani hivyo ikawashika mkono waumini, ikawasaidia kwenye njia ambayo ilikuwa imekuwa mwendelezo wa safari iliyoanza mwanzoni mwa historia ya binadamu, ikiinadi imani ya kweli ya kujisalimisha kwa Mungu peke yake. Hivyo hawakuhisi tena kwamba njia yao ni tupu na ya upweke.

These observations about the historical accounts given in the sūrah reveal to us the nature of the Islamic approach, as outlined in the Qur’ān. It is a practical approach in the face of human realities. These histories were related to the Prophet when he was in Makkah. The small number of believers were confined to their city, and the message practically besieged within it. The road ahead must have seemed to those believers to be long, arduous and without an end in sight. These histories showed them the end and outlined the different stages ahead. The Qur’ān thus took the believers by the hand, helped them on the road that had become a continuation of the march that started at the beginning of human history advocating the true faith of self-surrender to God alone. Thus, they no longer felt that their road was deserted.

Walijiona wenyewe kuwa ni kundi jipya katika msafara endelevu unaotembea kwenye barabara iliyopangwa vizuri. Walisonga kutoka mahali pa kuanzia hadi mstari wa kumalizia kulingana na mpango ulioainishwa vizuri.

They felt themselves to be a new group in a continuous procession walking along a well charted road. They moved from the starting point to the finishing line according to a well defined plan.

Hivyo ndivyo Qur’ani ilivyoshughulika na jamii ya Waislamu, ikiisogeza kwa hatua salama na zilizopimwa. Vivyo hivyo inaweza kufanya leo na siku zijazo kwa wanaharakati wa uamsho wa Kiislamu, ikiwasogeza kwa njia ile ile. Wanaharakati hawa wanahitaji Qur’ani kama mwanga wa kuwaongoza, ikionyesha mwendo wake na kueleza hatua zake.

Thus did the Qur’ān act with the Muslim community, moving it in safe and measured steps. Thus it can do today and in future with the advocates of Islamic revival, moving them along the same way. These advocates need the Qur’ān as a guiding light, marking its movement and outlining its stages.

Wakati Qur'ani inapotekeleza nafasi hii, haichukuliwi tena kama maneno tu yanayosomwa kwa ajili ya baraka. Inakuwa hai kana kwamba inateremshwa sasa kutoka juu ili kuongoza jamii ya Waislamu, ambayo hutekeleza maelekezo yake na kutumaini kutimia kwa ahadi ya Mungu ambayo Qur'ani inaieleza wazi.