Alif. Lām. Rā. Hiki ni kitabu, ambacho aya zake zimekamilishwa na kufafanuliwa waziwazi, kimeteremshwa kwako na Yule aliye Mwenye hekima, Mwenye ujuzi wa kila kitu. Msiabudu yeyote isipokuwa Mwenyezi Mungu.
Alif. Lām. Rā. This is a book, with verses which have been perfected and distinctly spelled out, bestowed on you by One who is Wise, All- aware. Worship none but God.
Ninakujia kutoka kwake kama mwonyaji na mletaji wa habari njema. Mwombeni msamaha Mola wenu, kisha mrejee kwake kwa toba, naye atakupeni starehe nzuri ya maisha hadi muda uliowekwa. Atampa kila mwenye fadhila malipo kamili ya fadhila zake. Lakini mkigeuka mbali, ninaogopa kwenu adhabu ya Siku kuu. Kwa Mungu mtarejea nyote, naye ana uwezo juu ya kila kitu. (Aya 1-4)
I come to you from Him as a warner and a bearer of glad tidings. Seek forgiveness of your Lord, and then turn towards Him in repentance, and He will grant you a goodly enjoyment of life for an appointed term. He will grant everyone with merit a full reward for his merit. But if you turn away, I dread for you the suffering of a great Day. To God you shall all return, and He has power over all things. (Verses 1-4)
Aya hizi nne za mwanzo zinaweka misingi mikuu ya msingi wa imani ya Kiislamu:
These four opening verses set out the main fundamental principles of the Islamic faith:
• Uthibitisho wa ukweli wa ufunuo na ujumbe wa Mwenyezi Mungu;
• Kujisalimisha kwa Mungu peke yake, asiye na washirika;
• Thawabu ya Mungu katika maisha haya na Akhera kwa wale wanaofuata mwongozo Wake na kutekeleza kanuni Yake ya maisha;
• Adhabu Yake Akhera kwa wale wanaokufuru, na ukweli kwamba viumbe vyote, waumini na makafiri pia, hatimaye vitarejea kwa Mungu;
• Uwezo Wake kamili na mamlaka yake yasiyo na kikomo.
• Confirmation of the facts of revelation and the divine message; • Submission to God alone who has no partners; • God’s reward in this life and in the hereafter to those who follow His guidance and implement His code of living; • His punishment in the hereafter of those who disbelieve, and the fact that all creatures, believers and unbelievers alike, will ultimately return to God; • His absolute power and limitless authority.
"Alif. Lām. Rā." Maneno haya yanawakilisha herufi A, L, R. Kama herufi nyingine za pekee zinazotokea mwanzoni mwa sura nyingine, zinaweka changamoto kwa makafiri.
‘Alif. Lām. Rā.’ These words stand for the letters, A, L, R. Like other single letters which occur at the beginning of other sūrahs, they set a challenge to the unbelievers.
Changamoto ni kwamba kitabu cha Mungu kimeundwa kwa herufi zile zile ambazo watu hutumia katika usemi na uandishi wao, lakini kwa juhudi zote watakazofanya, hawataweza kutoa chochote kinachofanana nacho. Herufi hizi tatu ndizo zinazounda mada ya sentensi ya kwanza, huku sehemu iliyobaki ya aya ya kwanza ikiwa ndiyo kiima chake.
The challenge is that God’s book is composed of such letters as people use in their speech and writing, but no matter how they try, they will not be able to produce anything similar to it. These three letters constitute the subject of the first sentence, while the rest of the first verse is its predicate.
"Hiki ni kitabu, chenye aya zilizokamilishwa na kufafanuliwa waziwazi, zilizoteremshwa kwako na Mwenye hekima, Mjuzi wa kila kitu." (Aya ya 1)
Neno la Kiarabu ambalo limetafsiriwa kuwa "zilizokamilishwa" pia linaashiria uimara wa muundo na usahihi wa maana. Kila neno, kila kifungu kimetumika kwa makini ili kutoa maana inayokusudiwa kwa usahihi. Hakuna mgongano wala kupingana kati ya aya zake, ambazo zote zimefafanuliwa waziwazi. Kila moja imewekwa mahali pake panapostahili, chini ya kichwa kinachofaa, ili kutoa maana sahihi.
“This is a book, with verses which have been perfected and distinctly spelled out, bestowed on you by One who is Wise, All-aware.” (Verse 1) The Arabic term which is rendered in translation as have been perfected also denotes firmness of structure and precision of meaning. Every word, every phrase is used carefully to deliver exactly the required meaning. There is no conflict or contradiction between its verses which are all distinctly spelled out. Each is used at its right place, under a proper heading, in order to impart a precise meaning.
Ni wazi kwamba yule aliyezikamilisha kwa umadhubuti huu, na kuzifafanua kwa ubainifu, si Mtume; ni Mwenyezi Mungu: "zilizoteremshwa kwako na Mwenye hekima, Mjuzi wa kila kitu." (Aya ya 1) Hekima Yake husaidia kuunda muundo wao madhubuti, na ujuzi Wake kamili husaidia kutoa ufafanuzi wa undani wao. Zaidi ya hayo, zinatoka Kwake moja kwa moja, kama zilivyofikishwa kwa Mtume Wake, bila upotoshaji wala mabadiliko yoyote.
Obviously the one who has so firmly perfected them, and distinctly spelled them out, is not the Messenger; he is God: “bestowed on you by One who is Wise, All-aware.” (Verse 1) His wisdom helps to mould their firm structure, and His comprehensive knowledge helps to give clarity to their detail. Furthermore, they come from Him directly, as delivered to His Messenger, without any distortion or alteration.
Lakini wanatuambia nini? Kwanza, muhtasari wa misingi ya imani: "Msiabudu yeyote isipokuwa Mungu," unaashiria kwamba mwanadamu anapaswa kujisalimisha kwa Mungu peke yake, na kumtii Yeye peke yake.
But what do they tell us? First, an outline of the basics of faith: “Worship none but God,” signifies that man should submit himself only to God, and obey none but Him.
"Nakujia kutoka kwake kama mwonyaji na mbeba habari njema." (Aya 2) Hii inahusu ujumbe na madhumuni yake mawili.
“I come to you from Him as a warner and a bearer of glad tidings.” (Verse 2) This refers to the message and its dual purpose.
"Muombeni Mola wenu msamaha kisha mrudie Kwake kwa toba." (Aya ya 3)
“Seek forgiveness of your Lord and then turn towards Him in repentance.” (Verse 3)
Kila dhambi inapotendeka, lazima ifuatiwe na kurejea kwa Mungu na kujisalimisha Kwake. "Atakupa starehe nzuri ya maisha hadi muda uliowekwa. Naye atampa kila mwenye wema malipo kamili ya wema wake." (Aya ya 3) Basi thawabu njema inawangoja wale wanaotubu na kutafuta msamaha. "Lakini mkigeuka, nakhofia kwenu adhabu ya Siku kubwa." (Aya ya 3) Hii ni onyo dhahiri kwa wale wanaogeuka. Hatimaye, ni kurejea kwa Mungu, ambaye ana uwezo usio na kikomo: "Kwa Mungu mtarejeshwa nyote, naye ana uwezo juu ya kila kitu." (Aya ya 4)
Whenever a sin is committed, it must be followed by a return to God and submission to Him. “He will grant you a goodly enjoyment of life for an appointed term. He will grant everyone with merit a full reward for his merit.” (Verse 3) Good reward then awaits those who repent and seek forgiveness. “But if you turn away, I dread for you the suffering of a great Day.” (Verse 3) This is a self-evident threat to those who turn away. Finally, the return to God who has absolute power: “To God you shall all return, and He has power over all things.” (Verse 4)
Hizi basi ndizo kanuni ambazo jengo zima la imani ya Kiislamu limejengwa juu yake. Hakika, hakuna dini inayoweza kujiimarisha na kubainisha njia kamili ya maisha kwa wanadamu bila kwanza kuweka kanuni hizi.
These then are the principles on which the whole structure of the Islamic faith is raised. Indeed, no religion can establish itself and delineate a complete way of life for mankind without first establishing these principles.
Kwamba watu wote wajisalimishe kwa Mungu peke yake ndio kiini kikuu katika mambo ya imani. Ndio mahali ambapo watu huachiliwa kutoka minyororo ya hadithi za kizushi, ushirikina na mamlaka ya uongo, au wanaendelea kufungwa utumwani na miungu mbalimbali, watu wanaodai kuwa wapatanishi kati ya Mungu na watu wa kawaida, watawala na madikteta wanaojitwalia mamlaka ya Mungu ya kutawala na kutunga sheria, na hivyo kuwatiisha wengine.
That all people should submit themselves to God alone is the central point in matters of faith. It is the point where people are either liberated from the shackles of myth, superstition and false authority or they continue to be enslaved by diverse deities, people who claim to be intermediaries between God and ordinary people, rulers and dictators who usurp God’s sovereignty and authority to rule and legislate, thereby subjugating others.
Hakuna mfumo wa kijamii au wa kimaadili, wa kitaifa au wa kimataifa, unaoweza kuanzishwa juu ya kanuni zilizo wazi na zilizofafanuliwa vizuri, ambazo hazitegemei tamaa za kibinafsi wala tafsiri potofu, isipokuwa fundisho la upweke wa Mungu limethibitishwa waziwazi na kwa usahihi. Watu hawawezi kujikomboa kutoka katika shinikizo la hofu, unyenyekevu na wasiwasi, na kufurahia hadhi tukufu ya kweli ambayo Mungu amewapendelea nayo, isipokuwa dhana ya uwezo wa Mungu usio na kikomo na mamlaka yake kamili inakubaliwa bila shaka, bila kukubali dai lolote la mshindani, kwa namna yoyote, kutoka kwa mtu yeyote.
No social or moral system, whether national or international, can be established on clear and well-defined principles, which are not subject to personal desire and distorted interpretations, unless the doctrine of God’s oneness is clearly and precisely established. People cannot release themselves from the pressures of fear, humility and anxiety, and enjoy the true noble status with which God has favoured them unless the concept of God’s absolute power and sovereignty is accepted without question, entertaining no rival claim, in any form, by anyone.
Katika historia yote, mzozo kati ya Uislamu na mifumo mingine, pamoja na vita kati ya ukweli na uongo, haujawahi kuhusu ukweli kwamba Mungu ndiye Bwana wa ulimwengu unaoendesha mambo yake na kuweka sheria zake za kimaumbile. Mzozo daima umehusu nani ni Bwana wa wanadamu, nani anaweka sheria zao, anaendesha mambo yao, na nani wanapaswa kumtii. Madhalimu wa kila rangi na imani wamekuwa wakijichukulia haki hii kwa nguvu. Kwa kuitekeleza katika maisha, wanawatiisha watu chini ya nguvu zao wenyewe na kuwafanya watumwa. Ujumbe wa kimungu na Manabii, pamoja na wanaolingania Uislamu, daima wamepambana kurejesha haki hii iliyochukuliwa, ili kuanzisha jamii inayokiri kwamba Mungu peke yake ndiye mwenye haki hii.
Throughout history the conflict between Islam and other systems, and the battle between truth and falsehood, have not been over the fact that God is the Lord of the universe who conducts its affairs and establishes its laws of nature. The conflict has always been over who is the Lord of mankind, who enacts their laws, conducts their affairs and to whom they must submit. Tyrants of all colours and creeds have been usurping this right for themselves. By practicing it in life they subjugate people to their own power and enslave them. The divine messages and the Prophets, as well as the advocates of Islam, have always struggled to regain this usurped right in order to establish a society which acknowledges that only God has this right.
Mungu hana haja na yeyote. Ufalme wake hauongezeki kwa utii na ibada ya waumini, wala haupungui kwa uasi wa yeyote au kwa dhuluma za madikteta. Ni binadamu wanaoishi katika unyonge mkubwa wanapojisalimisha kwa yeyote asiyekuwa Mungu. Kwa upande mwingine, wao hupata heshima, utukufu na hadhi wanapojisalimisha kwa Mungu peke yake na kujikomboa kutoka utumwani kwa yeyote mwingine. Kwa kuwa Mungu anataka watu waishi kwa heshima na hadhi, amewatuma wajumbe wake wenye jukumu la kuwarejesha wanadamu kwenye ibada ya Yeye peke yake na kuwakomboa kutoka utumwani wa wenzao. Hili ni kwa manufaa ya watu wenyewe, si kwa faida ya Mungu ambaye hana haja na yeyote.
God has no need for anyone. His kingdom is neither increased by the obedience and worship of believers, nor is it decreased by the disobedience of anyone or by the tyranny of dictators. It is human beings who live in abject humility when they submit themselves to anyone other than God. On the other hand, they gain in dignity, nobility and honour when they submit to God alone and free themselves from subjugation to anyone else. Since God wants people to live in dignity and honour, He has sent His messengers with the task of returning mankind to the worship of Him alone and to liberate them from subjugation by their fellow men. This is for people’s own good, not for the benefit of God who has no need for anyone.
Kumtii Mungu pekee kunamaanisha kukubali Ubwana wake, ambao nao unamaanisha kwamba Yeye ndiye Bwana anayeweza kuendesha mambo yao kwa sheria zake na amri zake. Hili ndilo lengo kuu la kitabu cha Mungu, kama ilivyoelezwa mwanzoni mwa sura hii: “Hiki ni kitabu, ambacho aya zake zimekamilishwa na kufafanuliwa wazi, kimeteremshwa kwako na Yule aliye Mwenye hekima, Mjuzi wa kila kitu. Msiabudu yeyote isipokuwa Mungu.” (Aya 1-2)
Submission to God alone means the acknowledgement of His Lordship which, in turn, means that He is the master who can conduct their affairs by His legislation and commandment. This is the subject matter of God’s book, as stated at the opening of this sūrah: “This is a book, with verses which have been perfected and distinctly spelled out, bestowed on you by One who is Wise, All-aware. Worship none but God.” (Verses 1-2)
Hakika hii ndiyo maana ya ibada kama inavyotambuliwa na Waarabu, ambao lugha yao Qur'ani ilishushwa nayo.
Indeed this is the meaning of worship as recognized by the Arabs in whose language the Qur’ān was revealed.
Kutambua ujumbe huu ni jambo la msingi katika kukubali dhana ambazo ujumbe unalenga kuzithibitisha. Shaka yoyote kwamba haya yote yanatoka kwa Mungu huondoa heshima yake stahiki katika akili na dhamiri za watu. Wale wanaofikiri kwamba unatoka kwa Muhammad ﷺ, bila kujali kiwango cha ukuu wanachomhusishia Muhammad ﷺ, hawawezi kuutazama kwa kiwango kile kile cha heshima kinachowafanya watu wasite kabla ya kukiuka kanuni zake kuu au maelezo yake madogo. Kwa hakika, hisia kwamba ujumbe na imani inayoanzisha vinatoka kwa Mungu ndiyo inayowafanya wale wanaoenda kinyume nayo wajisikie vibaya hadi hatimaye warejee kwa Mungu. Pia inawafanya waumini wasimame imara na kupinga shinikizo lolote wanaloweza kukabiliana nalo.
The acknowledgement of the message is essential to the acceptance of the concepts the message aims to establish. Any doubt that all this comes from God destroys its due respect in peoples’ minds and consciences. Those who think that it comes from Muĥammad, no matter what degree of greatness they assign to Muĥammad, cannot look on it with the same degree of respect which makes people hesitate before violating any of its major principles or minor details. Indeed the feeling that the message and the faith it establishes come from God is the one which causes those who contravene it to feel uneasy until they eventually return to God. It also makes the believers stand firm and resist any pressure to which they may be subjected.
Kukubali ujumbe pia kunatoa kigezo cha kuamua kinachodhihirisha kile Mwenyezi Mungu anachotaka kutoka kwa waja Wake. Hivyo, katika mambo ya imani na kujisalimisha kwa Mungu, watu wanakubali chanzo kimoja tu. Hakuna atakayeweza kudai kwamba anachosema au anachoweka kama sheria kinatokana na Mungu. Atakabiliwa na ukweli kwamba dai lake ni la uongo.
Acceptance of the message also provides a controlling factor which defines what God wants of His servants. Thus in matters of faith and submission to God people acknowledge only one source. No one will then be able to claim that what he says or legislates comes from God. He will be confronted with the fact that his claim is false.
Katika mafundisho yote na mifumo yote ya kijamii iliyojengwa juu ya jāhiliyyah, watu na taasisi hudai mamlaka ya utawala na haki ya kuweka maadili na mila, kisha husema: "Hili linatoka kwa Mungu." Mkanganyiko kama huu hauwezi kutatuliwa isipokuwa neno la Mungu litokane na chanzo kimoja tu, nalo ni Mtume wa Mungu ﷺ.
In all doctrines and social set-ups based on jāhiliyyah people and institutions claim sovereignty and the authority to establish values and traditions, but then say: ‘This comes from God.’ Such confusion cannot be resolved unless God’s word is derived from one source, namely, God’s Messenger.
Kuomba msamaha kwa dhambi zake ni ushahidi kwamba moyo wa mtu u hai, unatambua kosa lililofanywa, na una hamu ya kutubia. Toba maana yake ni kweli kujizuia kutenda dhambi na kuanza kufanya yale ambayo Mungu ametuamuru kuyafanya. Hii ndiyo maana ya kiutendaji ya toba. Bila hayo, toba haina uhalisia wowote, haiwezi kukubaliwa, na msamaha hauwezi kutolewa. Mtu akidai kwamba ameamua kurekebisha mwenendo wake na kuwa Mwislamu wa kweli, bila kujisalimisha kwa Mungu peke yake, na bila kukubali sheria Yake pekee, iliyowasilishwa kwetu kupitia Nabii ﷺ, dai lake linabaki kuwa la uongo. Linakanushwa na utii wake kwa mamlaka nyingine yoyote isiyokuwa ya Mungu.
To seek forgiveness for one’s sins is evidence that one’s heart is alive, recognizes the offence committed and is keen to repent. Repentance means to actually refrain from committing sins and starting to do what God has bidden us to do. This is the practical meaning of repentance. Without it, it has no real existence, and cannot be accepted; and no forgiveness can be granted. If someone claims that he has decided to mend his ways and be a true Muslim, without submitting himself to God alone, and accepting only His legislation, conveyed to us through the Prophet, his claim remains false. It is belied by his submission to some authority other than God’s.
Kutoa bishara njema kwa wale wanaotubu na kuwaonya wanaogeuka mbali ni msingi wa ujumbe huu na wa kuueneza kwake. Mambo haya mawili yanatumia hisia mbili za hofu na matumaini, ambazo ziko imara katika asili ya binadamu, na pamoja zinatoa motisha yenye nguvu kubwa na ya kweli.
Giving glad tidings to those who repent and warning those who turn away are fundamental to the message and its propagation. They utilize the two elements of hope and fear, which are well established in human nature, and which together give very strong and genuine motivation.
Kuamini Akhera ni jambo la lazima kwetu ili kuhisi kwamba zaidi ya maisha haya kuna hekima ya Mungu, na kwamba wema ambao ujumbe wa Mungu umeita kuufuata ndio lengo la maisha. Kwa hiyo, wema huo lazima ulipwe, ama katika maisha haya au katika Akhera, wakati maisha ya binadamu yanapofikia ukamilifu wake. Wale wanaopotoka kutoka katika njia ya maisha aliyoiweka Mungu ndio wanaozama na kuteseka. Hili linapaswa kutumika kama kinga kwa asili ya binadamu dhidi ya upotovu. Hivyo, mtu anapozidiwa na tamaa ya muda mfupi au kukubali kujaribiwa, hivi karibuni hugeukia kwa Mola wake kwa toba. Hivyo ndivyo maisha yanavyoendelea katika njia yake njema juu ya sayari hii. Kuamini Siku ya Hukumu, basi, si njia ya kupata thawabu Akhera pekee, kama baadhi ya watu wanavyoweza kudhani; pia hutoa msukumo wa kuwa mwema katika maisha haya na kufanya kazi kwa maendeleo yake sahihi. Maendeleo hayo si lengo lenyewe; ni njia tu ya kujenga aina ya maisha yanayomfaa binadamu ambaye Mungu amempulizia Roho yake mwenyewe, na amemwinua juu ya viumbe wake wengi ili kufanya lengo la maisha yake kuwa tukufu zaidi kuliko lengo la maisha ya wanyama.
To believe in the hereafter is necessary for us to feel that beyond this life there is divine wisdom, and that the goodness to which the divine messages have called is the purpose of life. Therefore, it must be rewarded either in this life or in the hereafter, when human life reaches its perfection. Those who deviate from the way of life God has established are those who sink down and suffer. This should work as a safeguard for human nature against deviation. Thus, when someone is overcome by a fleeting desire or yields to temptation, he soon turns towards his Lord in repentance. Thus life continues in its good way on this planet. To believe in the Day of Judgement is, therefore, not only a method for gaining reward in the hereafter, as some people may think; it also provides motivation to be good in this life and to work for its proper development. Such development is not an end in itself; it is simply a means to establish the sort of life which suits man in whom God has blown of His own spirit, and elevated him above many of His creatures in order to make the goal of his life much more sublime than the goal of animal life.
Hii ndiyo sababu ya aya za Qur’ani, zilizokamilika na zilizofafanuliwa wazi kabisa, kutuita tumtafute msamaha wa Mungu na kumrejea Yeye kwa toba. Huo ndio mwanzo wa tendo jema ambalo Mungu analipa katika maisha haya na katika maisha ya Akhera. Tendo jema si kuwa na nia njema tu na kutekeleza ibada za kiibada peke yake.
This explains why the verses of the Qur’ān, perfected and clearly spelled out as they are, call upon us to seek God’s forgiveness and turn to Him in repentance. Such is the beginning of good action which God rewards both in this life and in the life to come. Good action is not merely having good intentions and offering worship rituals.
Ni aina ya kitendo kinachotafuta kuifanya maisha ya mwanadamu kuwa bora kwa kila maana ya neno hilo.
It is the type of action that seeks to make human life better in every sense of the word.
Thawabu iliyoahidiwa hakika itakuja: "Atakupeni starehe nzuri ya maisha kwa muda uliowekwa. Atamlipa kila mwenye wema malipo kamili ya wema wake." (Aya ya 3)
Kwa upande wa maisha haya, starehe nzuri inaweza kumaanisha ubora wa maisha, au kuwa na wingi na utele. Kwa upande wa maisha ya Akhera, inajumuisha ubora na wingi, pamoja na faraja na raha ambazo hakuna binadamu anayeweza hata kuzifikiria.
The promised reward is certain to come: “He will grant you a goodly enjoyment of life for an appointed term. He will grant everyone with merit a full reward for his merit.” (Verse 3) In as far as this life is concerned, goodly enjoyment may refer to the quality of life, or to having abundance and plenty. Where the life to come is concerned, it includes both quality and quantity, as well as comforts and pleasures that no human being can begin to imagine.
Tuzingatie maana ya starehe nzuri katika maisha haya. Mara nyingi tunawaona watu wema wengi ambao daima hutafuta msamaha wa Mungu, humgeukia Yeye kwa toba, na hufanya kazi kwa bidii kueneza ujumbe Wake, wakiishi maisha ya umaskini. Basi, starehe hii nzuri iko wapi?
Let us consider what goodly enjoyment in this life represents. We often see many good people who always seek God’s forgiveness and turn to Him in repentance and who work hard advocating His message enduring a life of poverty. Where is this goodly enjoyment, then?
Ili kuelewa umuhimu mpana wa maandiko ya Qur'ani, tunapaswa kutazama maisha kwa upana, ili kuyaona kwa ukamilifu na si kwa mtazamo wa haraka wa kupita tu.
To understand the wider significance of the Qur’ānic text, we need to look at life from a broad angle, so as to see it comprehensively and not a mere fleeting glimpse.
Wakati jamii yoyote inapoweka mfumo mzuri unaotegemea imani kwa Mungu, kujisalimisha kwake Yeye peke yake, kukiri Utawala wake kama Mungu pekee, na kukuza kazi njema yenye tija, bila shaka itafurahia maendeleo, kiwango cha maisha kilicho bora na maisha mema kwa ujumla. Zaidi ya hayo, inanufaika kwa usawa kati ya juhudi na malipo, na inapata hisia ya kuridhika na kujiamini katika maisha ya wanachama wake binafsi. Kwa hiyo, tunapoona kwamba wale ambao ni wema kwa asili yao na wanaofanya kazi kwa bidii katika jamii fulani wanalazimika kuishi maisha ya uhaba wa mali, tunahitimisha kwamba jamii hiyo haitekelezi mfumo unaotegemea imani kwa Mungu, na hivyo haihakikishi usawa kati ya juhudi na malipo.
When any community puts in place a good system based on belief in God, submission to Him alone, acknowledgement of His Lordship as the only God, and promoting good and productive work, it will inevitably enjoy progress, a comfortable standard of living and a generally good life. Furthermore, it benefits by an equity between effort and reward, and experiences a feeling of contentedness and reassurance in the life of its individual members. Therefore, when we notice that those who are good in themselves and work hard in a particular community have to endure a life of stinted means, we conclude that that community does not implement a system based on belief in God and so does not ensure equity between effort and reward.
Hata hivyo, watu wema na wenye bidii katika jamii kama hiyo bado watapata starehe njema, ingawa wanaweza kuwa maskini na kukabiliwa na madhara na mateso. Hali hii ilikuwa hakika pale washirikina wa Makka walipowatesa wachache waliokubali wito wa Uislamu. Inaendelea kuwepo katika jamii nyingi leo, ambako wanaolingania ujumbe wa Mwenyezi Mungu wanakabiliwa na mateso makubwa. Dai hili si la kubuni hata kidogo. Ukweli kwamba muumini ana uhusiano wa moja kwa moja na Mungu, na amehakikishiwa matokeo ya mwisho, unamlipa kwa wingi kwa kila taabu anayovumilia katika maisha haya ya sasa.
Nevertheless, those good and hard-working individuals in such a community will still have goodly enjoyment, even though they may be poor and subjected to harm and persecution. This was indeed the case when the idolaters in Makkah persecuted the small number of believers that responded to the call of Islam. It remains the case in many communities today, where the advocates of the divine message are subjected to much persecution. This is by no means a fanciful claim. The fact that a believer has a direct relation with God, and is reassured of the eventual outcome, more than compensates for whatever hardship he endures in this present life.
Hakika, hutoa furaha njema kwa yeyote anayepiga hata hatua moja juu ya hisia za kimwili.
Indeed, it provides goodly enjoyment for anyone who moves even a single step above the material sense.
Hatusemi hivi ili kuwahimiza wale wanaoteseka kwa dhuluma na wanaopata malipo duni tu kwa juhudi zao wakubali dhuluma hiyo. Uislamu hauridhii jambo hili, wala haukai kimya mbele ya dhuluma. Jumuiya ya Waislamu, pamoja na Waislamu binafsi, wanalazimika kuondoa dhuluma hiyo ili kuhakikisha starehe njema kwa wote wanaofanya kazi kwa bidii. Tunasema hivi kwa sababu ni kweli, na mara nyingi waumini wanaovumilia umaskini na uchache wa mali wameshuhudia hali hii.
We do not say this in order to encourage those who suffer injustice and who receive only a miserable reward for their efforts to accept such injustice. Islam does not approve of this, nor does it sit idle when faced with injustice. The Muslim community, and Muslim individuals as well, are required to remove such injustice so as to ensure goodly enjoyment for all those who work hard. We say this because it is true and it is often experienced by believers who endure poverty and limited means.
"Atawapa kila mwenye fadhila thawabu kamili kwa fadhila yake." (Aya ya 3) Baadhi ya wafasiri wana maoni kwamba hili linahusu Akhera. Mimi naona kwamba lina maana ya jumla, hivyo linahusu maisha haya na maisha ya baadaye. Lakini tunapaswa kulitazama kwa namna ile ile tuliyoeleza maana ya 'starehe njema' katika maisha haya ya sasa, kwa sababu kwa maana hii inawezekana katika hali zote. Mtu mwenye fadhila atapokea thawabu yake wakati ule ule anapotumia fadhila yake kwa njia njema.
“He will grant everyone with merit a full reward for his merit.” (Verse 3) Some commentators are of the view that this applies to the hereafter. I feel that it is of general import, making it applicable to both this life and the life to come. But we need to look at it in the same way as we explained what ‘goodly enjoyment’ in this present life means, because, in this sense, it is achievable in all situations. A person who has merit will receive his reward at the moment he uses his merit in a good way.
Atafurahia kuridhika moyoni na utulivu wa nafsi, na ataimarisha uhusiano wake na Mungu anapotumia wema wake kutafuta radhi ya Mungu. Malipo yake katika maisha ya Akhera yatakuwa baraka ya ziada.
He will enjoy contentedness and reassurance, and strengthen his relations with God as he uses his merit to seek God’s pleasure. His reward in the life to come will be an added blessing.
“Lakini mkigeuka mbali, basi nakhofia kwenu adhabu ya Siku kubwa.” (Aya ya 3) Hii inahusu adhabu itakayotolewa Siku ya Hukumu. Baadhi ya wafasiri wanasema kwamba kauli hii inahusu mateso ya makafiri katika Vita vya Badr. Qur'ani inapotaja "siku kubwa" kwa maana ya jumla, hii ni rejea ya Siku ya Hukumu.
“But if you turn away, I dread for you the suffering of a great Day.” (Verse 3) This refers to the punishment meted out on the Day of Judgement. Some commentators say that this statement refers to the unbelievers’ suffering at the Battle of Badr. When the Qur’ān speaks of a ‘great day’ in a general sense, this is a reference to the Day of Judgement.
Hisia hii inaimarishwa na aya inayofuata: "Kwa Mungu mtarejeshwa nyote, naye ana uwezo juu ya kila kitu." (Aya ya 4) Kurejea kwa Mungu kunatokea katika dunia hii na ile ijayo, katika kila wakati na katika kila hali. Hata hivyo, matumizi ya Qur'ani yanathibitisha kwamba usemi kama huu unapotumika, unamaanisha kurejea kunakofuata baada ya maisha haya kwisha.
This sense is reinforced by the next verse: “To God you shall all return, and He has power over all things.” (Verse 4) Returning to God occurs in this world and the next, at every moment and in all situations. However, Qur’ānic usage confirms that when such an expression is used, it means the return that comes after this life is over.
"Yeye ana uwezo juu ya kila kitu." (Aya ya 4) Hili pia linaimarisha maana tuliyoieleza, kwa kuwa kusema kwamba Mwenyezi Mungu ana uwezo juu ya kila kitu kunapatana na dhana ya ufufuo, ambayo makafiri waliona kuwa ngumu kuikubali.
“He has power over all things.” (Verse 4) This again reinforces the meaning we have outlined, because stating that God has power over all things fits in with the concept of resurrection which the unbelievers found too difficult to accept.