Sehemu hii ya pili ya sūrah inaanzia pale ile ya kwanza inapoishia. Sehemu ya kwanza ilieleza lengo la ujumbe wa Nabii Muhammad ﷺ, nalo ni "kuwatoa watu wote, kwa idhini ya Mola wao, kutoka gizani kwenda kwenye nuru." (Aya ya 1) Pia ilieleza lengo la ujumbe wa Musa: "Watoe watu wako gizani kwenda kwenye nuru, na uwakumbushe Siku za Mungu." (Aya ya 5) Alieleza kwao ujumbe wake na kuwakumbusha neema na baraka za Mungu. Pia alitangaza yale ambayo Mungu aliwaahidi: "Mkishukuru, bila shaka nitawaongezea; lakini mkikufuru, basi adhabu yangu ni kali sana." (Aya ya 7) Kisha aliwasimulia historia ya manabii pamoja na jamii zilizokataa kuwaamini. Kwa hakika alianza simulizi hii, lakini mara moja akajiondoa ili sūrah yenyewe iisimulie kwa uigizaji mkubwa, ikifikia kilele katika tukio ambalo makafiri wanamsikiliza Shetani akiwapa funzo lisilosahaulika, ambalo linakuja kuchelewa mno kuwa na faida yoyote.

This second part of the sūrah begins where the first ends. The first part outlined the purpose of the Prophet Muĥammad’s message, namely, “to bring forth all mankind, by their Lord’s leave, from darkness into the light.” (Verse 1) And it outlined the purpose of Moses’s message: “Lead your people out of darkness into the light, and remind them of the Days of God.” (Verse 5) He explained to them his message and reminded them of God’s favours and blessings. He also announced what God had promised them: “If you are grateful, I shall certainly give you more; but if you are ungrateful, then My punishment shall be severe indeed.” (Verse 7) He then related to them the history of prophets with communities who refused to believe them. In fact he began this narrative, but immediately disappeared to let the sūrah relate it with magnificent theatre, culminating in the scene where the unbelievers listen to Satan giving them a memorable lesson, which comes too late to be of any benefit.

Sasa sura inageukia makafiri miongoni mwa umma ya Nabii Muhammad ﷺ, ambao wameonyeshwa mfululizo mrefu wa matukio makubwa ya historia.

Now the sūrah turns to the unbelievers among the Prophet Muĥammad’s community, who have been given a long reel showing the great episodes of history.

Hakika watu hawa wamebarikiwa kwa neema nyingi walizopewa na Mwenyezi Mungu.

These people have indeed been blessed with many favours granted to them by God.

Miongoni mwa neema kubwa ni kwamba Mwenyezi Mungu aliwatumia Mtume wa kuwatoa kutoka gizani kwenda kwenye nuru, na kuwaita watubu ili wapate msamaha wake. Lakini wao wanazikataa neema za Mwenyezi Mungu, na wanakanusha ujumbe wake. Sehemu ya pili ya sura inaanza kwa mshangao kuhusu watu kama hao wanaoziongoza jamii zao kuelekea maangamizi, kama vile wale waliotangulia ambao waliwaongoza wafuasi wao kuelekea motoni.

Kifungu hiki kinaanza kwa kuvuta fikira kwenye hali moja ya kipekee sana:

This passage begins with drawing attention to a highly singular state of affairs:

Je, hukuwaona wale waliobadilisha neema za Mungu kwa kufuru na kuwaingiza watu wao katika Nyumba ya Maangamizi, yaani Jahannamu, ambayo watakuwa wakiiungua? Ni makazi mabaya kiasi gani! Wao wamemweka Mungu sawa na miungu ya uongo, na hivyo wakawapotosha watu waache njia Yake. Sema: "Furahieni (maisha haya), kwani hakika mwisho wenu ni Jahannamu."

“Have you not seen those who have exchanged God’s blessings for unbelief and landed their people in the House of Perdition, hell, which they will have to endure? How vile a place to settle in! They set up false deities as equal to God, and so they lead people to stray from His path. Say: ‘Enjoy yourselves [in this life], for you will surely end up in hell.’“ (Verses 28-30)

Hawa ni watu ambao Mwenyezi Mungu amewapa neema zake kwa kuwatumia nabii wa kuwaita waamini Mwenyezi Mungu, na kuwaongoza katika njia ya kupata msamaha wa Mwenyezi Mungu kwa dhambi zao, na hatima ya mbinguni. Lakini wao wanaziacha neema hizi zote na badala yake wanachagua hali ya kutokuamini. Hawa, anaambiwa Mtume ﷺ, ndio viongozi wa watu wake mwenyewe ambao wanafuata mwenendo uleule wa wazee au viongozi wa jamii nyingi.

These are people who have been granted God’s blessings in the form of a prophet sent to call on them to believe in God, and to lead them along the way to God’s forgiveness of their sins, and to a heavenly destiny. Yet they abandon all this and choose instead a state of unbelief. These, the Prophet is told, are the chiefs of his own people who follow the same practice as the elders or the chiefs of most communities.

Hivyo basi, kwa mabadiliko yao haya ya pekee, wanawaongoza jamii zao kuingia Jahannamu. Kama tulivyoona katika historia za mataifa na jamii zilizotangulia zilizotajwa mapema katika sūrah hii, wao huwatumbukiza watu wao Jahannamu. Hiyo ni makao mabaya na ya kudhalilisha.

Thus by their singular exchange, they lead their communities to hell. Just as we have seen in the histories of past nations and communities mentioned earlier in the sūrah, they land their people in hell. It is a vile and ignominious abode.

Sura hii inamwalika Mtume ﷺ, na kila muumini, kustaajabia mwenendo wa ajabu wa watu hawa, hasa kwa kuwa wameona yaliyowapata jamii zilizotangulia. Yote haya yameonyeshwa kwao katika sura hii kwa namna ya wazi sana, yakieleza yale yaliyotokea kati ya makafiri na Mitume waliotumwa kwao. Yalionyeshwa kwao kana kwamba yanatokea mbele ya macho yao. Hakika, Qur'ani inaelezea yatakayotokea Akhera kana kwamba yanatokea sasa, au yametokea tu mbele ya macho yetu.

Katika hatua hii, sura inafungua kitabu cha ulimwengu ambacho kila ukurasa wake unasimulia neema nyingi zisizo na kikomo za Mungu. Neema hizi zinaenea zaidi ya mahali pa mbali kabisa ambapo hisi zetu zinaweza kufika, na zinaenea mbinguni, ardhini, jua, mwezi, mchana na usiku, maji yanayomwagika kutoka mbinguni na matunda ya mimea yote ardhini, bahari na vilindi ambamo meli na boti hupita, na mito inayotiririka pamoja na njia mbalimbali za kuzalisha kile kinachodumisha uhai. Picha zote hizi za ulimwengu ziko wazi kwa kila mtu kuziona, lakini watu hawatazami, hawatafakari wala kuonyesha shukrani. Hakika mwanadamu ni dhalimu, mkanaji wa neema, anayebadilisha neema za Mungu kwa kufuru, na kuweka miungu ambayo anadai kuwa sawa na Mungu, wakati ni Mungu anayeumba, anayedumisha na kuudhibiti ulimwengu na viumbe vyote vilivyomo: "Mungu ndiye aliyeumba mbingu na ardhi, na anateremsha maji kutoka mbinguni, kwayo akatoa matunda kuwa riziki yenu. Amekutiishieni majahazi yapite baharini kwa amri yake, na amekutiishieni mito. Na amekutiishieni jua na mwezi, vinavyoendelea kwa bidii, na amekutiishieni usiku na mchana. Na amekupeni katika kila mlichomwomba."

At this point, the sūrah opens the book of the universe where every page speaks of God’s countless blessings. These extend beyond the furthest point our senses can reach, and go into the skies, the earth, the sun, the moon, the day and night, the water pouring down from the skies and the fruits of all plants on earth, the oceans and seas where ships and boats sail, and the rivers flowing with the different means of producing what sustains life. All these universal images are available for all to see, but people do not look, reflect or express gratitude. Man is truly unjust, ingrate, exchanging God’s blessings for unbelief, and setting up deities which he claims to be equal to God, when it is God who creates, sustains and controls the universe and all creatures therein: “It is God who has created the heavens and the earth, and who sends down water from the sky with which He brings forth fruits for your sustenance. He has placed under your service ships which by His leave sail through the sea, and He has made the rivers subservient to [His law] for your benefit. And for your benefit He has made the sun and the moon, both diligently pursuing their courses, subservient to [His law]; and has made the night and the day subservient to [His law]. And He gives you of everything you ask of Him.

"Ukijaribu kuhesabu neema za Mungu, hutaweza kuzihesabu kamwe. Hata hivyo, mwanadamu ni mwenye kudumu katika uovu, na ni mkaidi katika kutokushukuru." (Aya 32-34)

Should you try to count God’s blessings, you will never be able to compute them. Yet man is persistent in wrongdoing, stubbornly ungrateful.” (Verses 32-34)

Aya hizi zinawakilisha shambulio linalotumia matukio ya ulimwengu kwa ujumla kama zana, au kwa usahihi zaidi kama mijeledi yenye mdundo na sauti, ili kuamsha dhamiri ya mwanadamu, kiumbe anayejiingiza katika maovu na asiyeshukuru. Mojawapo ya sifa za pekee za Qur’ān ni jinsi inavyohusisha kila kitu kilichomo ulimwenguni na kila hisia ya kibinadamu na imani ya Upweke wa Mungu. Kwa hiyo, kila mwangaza wa msukumo wa kiroho uliomo ulimwenguni na katika dhamiri ya mwanadamu unakuwa ushahidi unaothibitisha imani hii. Ulimwengu unageuka kuwa maonyesho ya ishara za Mungu, ambapo ukuu wa mkono Wake unang'aa kiasi cha kuacha alama yake bainifu katika kila taswira, kila sura na kila kivuli. Swali la msingi la Uungu na Uja haliwasilishwi kama mjadala wa kimantiki, wala kama hoja dhahania ya kitheolojia, wala kama suala la falsafa ya kimetafizikia. Mbinu kama hizo hazimvutii wala kumshawishi wala kumtia moyo moyo wa mwanadamu. Qur’ān inawasilisha suala hili kuu ndani ya mfumo wa maonyesho mengi yenye msukumo na ukweli kutoka ulimwengu mkuu, uumbaji, asili ya binadamu, na mawazo na hisia za msingi, ikiongeza kipengele cha uzuri wa kuvutia na mshikamano mkamilifu.

Dhamiri ya mwanadamu inapoamka, huutazama ulimwengu unaomzunguka na kutambua kwamba umeumbwa kwa manufaa yake, ama moja kwa moja au kupitia upatanifu kati ya sheria zake na maisha na mahitaji ya binadamu. Anapotazama pande zote, huukuta ukiwa umefanywa kuwa rafiki kwa neema ya Mungu, na kwa uwezo wake na ruhusa yake unakuwa wenye msaada na wenye manufaa. Mwanadamu anapotafakari na kuzingatia, ni lazima amche Bwana wake, ajitupe chini kwa unyenyekevu na aonyeshe shukrani zake. Daima humwelekea Bwana wake ili aondoe kwa urahisi shida yoyote anayopitia, na ahifadhi sehemu yoyote ya neema na furaha anayoifurahia.

When man’s conscience is awakened, he looks at the universe around him and realizes that it is made for his benefit, either directly or through the harmony between its laws and human life and needs. When he looks around him, he finds it all made friendly by God’s grace, and by His power and permission it is both helpful and useful. When man considers and contemplates, he must stand in awe of his Lord, prostrate himself and express his gratitude. He always looks up to his Lord to replace with ease any hardship he may be going through, and to preserve any aspect of grace and happiness he may be enjoying.

Mfano kamili wa mwanadamu anayemkumbuka Mungu daima na kuonyesha shukrani zake kwake ni Ibrahimu, baba wa manabii. Tabia yake ya kweli ya kushukuru inatoa hali maalum kwa sura nzima, ambayo pia inaakisi neema ya Mungu na jinsi inavyopokelewa kwa shukrani au kwa kutokushukuru. Hapa Ibrahimu anaonyeshwa katika tukio la ibada, akimwomba Mungu kwa moyo wote. Dua yake ya kupendeza inatia moyo kwani inapanda kwa Mungu mbinguni:

The perfect example of a human being who always remembers God and expresses his gratitude to Him is Abraham, the father of prophets. His truly thankful character imparts a definite ambience to the whole sūrah, which also reflects God’s grace and how it is received with gratitude or ingratitude. Abraham is shown here in a scene of devotion, making a heartfelt appeal to God. His melodious supplication is inspirational as it rises to God in heaven:

Ibrahimu alisema: "Mola wangu! Ifanye nchi hii kuwa salama, na uniepushe mimi na watoto wangu kuabudu sanamu. Mola wangu, hakika sanamu hizo zimewapotosha watu wengi."

Abraham said: ‘My Lord.’ Make this land secure, and preserve me and my children from ever worshipping idols. My Lord, they have indeed led many people astray.

Basi, yeye anayenifuata ni wangu. Na yule anayeniasi, hakika Wewe ni Mwingi wa kusamehe, Mwenye kurehemu. Mola wetu Mlezi, nimewaweka baadhi ya watoto wangu katika bonde lisilo na mimea, karibu na Nyumba Yako Takatifu, ili wasimamishe Swala. Basi ifanye nyoyo za watu ziwaelekee, na uwaruzuku matunda, ili wapate kushukuru. Mola wetu Mlezi, hakika Wewe unajua yote tunayoficha na yote tunayoyadhihirisha; kwani hakuna kitu chochote, ardhini wala mbinguni, kinachoweza kufichika kwa Mwenyezi Mungu. Sifa zote ni za Mwenyezi Mungu, aliyenipa, nikiwa mzee, Ismail na Isaka. Hakika Mola wangu Mlezi husikia dua. Mola wangu Mlezi, nifanye mimi na baadhi ya kizazi changu tusimamishe Swala. Mola wetu Mlezi, zipokee dua yangu. Mola wetu Mlezi, nisamehe mimi na wazazi wangu, na waumini wote, siku hesabu itakapokuwa.

Ibrahimu anafuatisha shukrani zake kwa dua kwa Mungu amfanye daima awe mwenye shukrani. Shukrani zake zinachukua umbo la sala, ibada na utii kwa Mungu. Hivyo anatangaza azma yake ya kuwa daima mja mcha Mungu, lakini anaogopa kwamba kitu kinaweza kumgeuza kutoka hilo. Kwa hiyo, anaomba Mungu amsaidie kutekeleza nia yake: "Mola wangu, nijaalie mimi na baadhi ya kizazi changu kusimamisha sala. Mola wetu, pokea dua yangu." (Aya ya 40)

Abraham follows his thanksgiving with a supplication to God to make him always thankful. His thanks take the form of prayer, worship and obedience to God. Thus he declares his determination to always be a devout worshipper, but fears that something may divert him from it. Hence, he prays that God may help him to carry out his intention: “My Lord, cause me and [some of] my offspring to establish regular prayers. My Lord, accept my prayer.” (Verse 40)

Dua ya Ibrahim inaonyesha mkanganyiko wa tabia ya Kikuraishi, kabila la Kiarabu ambalo lilikuwa na jukumu la kuitunza Ka'bah. Ibrahim anamwomba Mungu msaada wa kutekeleza sala zake, na amwezeshe kuzisali wakati wote. Lakini wao wanaigeuzia kisogo, wakikanusha ukweli wa kile ambacho Mtume wa Mungu ﷺ anawaambia kuhusu jinsi Ibrahim alivyosali kwa ajili yake mwenyewe na kizazi chake. Sasa, Ibrahim anahitimisha dua yake ya unyenyekevu kwa kumwomba Mungu amsamehe yeye, amsamehe wazazi wake na waumini wote. Anaomba msamaha huo utolewe siku ya Hukumu, siku ambayo hakuna kitu chochote kitakachomnufaisha mtu isipokuwa matendo mema aliyoyafanya maishani na msamaha wa Mungu kwa yale ambayo huenda aliyatenda au aliyaacha kuyatenda.

Abraham’s supplication shows the irony in the Quraysh’s attitude, the Arab tribe which had custody of the Ka`bah. Abraham is appealing to God for help to attend to his prayers, and to enable him to perform these at all times. They, however, turn away from it, denying the truth of what God’s Messenger tells them of how Abraham prayed for himself and his offspring. Now, Abraham concludes his humble supplication by appealing to God to forgive him and forgive his parents and all believers. He prays for that forgiveness to be forthcoming on the Day of Judgement when nothing is of benefit to anyone except the good works he or she may have done in life and God’s forgiveness for what they might have committed or omitted to do:

"Ee Mola wetu, nisamehe mimi na wazazi wangu, na waumini wote, siku hesabu itakapotimia."

“Our Lord, grant Your forgiveness to me and my parents, and all the believers on the Day when the reckoning will come to pass.” (Verse 41)

Dua ndefu na ya unyenyekevu ya Ibrahim, ambayo pia inataja baraka kadhaa za Mwenyezi Mungu na kuonyesha shukrani na kumshukuru kwa baraka hizo, ikitumia mdundo mzuri wa muziki, sasa inafikia mwisho. Inatoa hisia ya upole na huruma ya upendo ambayo huwafanya watu kutamani kuwa karibu na Mwenyezi Mungu, na kukumbuka neema na baraka Zake.

Sura inaendelea kuwasilisha masuala haya, ikiwahutubu wale "ambao wameibadilisha neema ya Mwenyezi Mungu kwa kufuru na kuwatia watu wao katika Nyumba ya Maangamizi." (Aya ya 28) Inawahutubu wanapoendelea na njia zao potofu, kabla hawajaadhibiwa kwa adhabu ya Mwenyezi Mungu. Hao ndio ambao Mtume ﷺ aliambiwa awaambie: "Jistarehesheni katika maisha haya, kwani hakika mtaishia Jahannamu." (Aya ya 30) Anaamrishwa zaidi kuwaelekea wale wanaomwamini Mwenyezi Mungu, na kuwaamuru wasimamishe Sala zao na kutoa zakāt: "Waambie waja Wangu walioamini wasimamishe Sala na watoe, kwa siri na kwa hadhara, katika riziki Tuliowapa, kabla haijaja Siku ambayo hapatakuwa na biashara wala urafiki." (Aya ya 31)

The sūrah moves on with its presentation of these issues, speaking to those “who have exchanged God’s blessings for unbelief and landed their people in the House of Perdition.” (Verse 28) It speaks to them as they continue with their erring ways, before they are subjected to God’s punishment. They are the ones whom the Prophet had been told to say to them: “Enjoy yourselves in this life, for you will surely end up in hell.” (Verse 30) He is further ordered to address those who believe in God, and to command them to offer their prayers and pay their zakāt: “Tell My servants who have attained to faith that they should attend regularly to their prayers and spend [in My way], secretly and openly, out of the sustenance We provide for them, before a day shall come when there will be no trading and no friendship.” (Verse 31)

Hapa sura inakamilisha picha, ikionyesha kile ambacho Mwenyezi Mungu amewaandalia wale makafiri wanaokataa neema za Mwenyezi Mungu, na inaeleza wakati watakapokabiliana na hatima yao isiyoepukika. Hili linakuja kupitia picha fupi za Siku ya Hukumu ambazo zinajaza nyoyo zetu hofu: "Usidhani kwamba Mwenyezi Mungu hana habari na yale wanayoyafanya madhalimu. Yeye huwapa tu muda hadi Siku ambayo macho yatakodolea kwa hofu, siku ambayo watakimbia kwa mshangao, vichwa vyao vikiwa vimeinuliwa juu, wasiweze kuyageuza macho yao kutoka kwa yale wanayoyaona, na nyoyo zao zikiwa tupu kabisa." (Aya 42-43)

Here the sūrah completes the picture, showing what God has prepared for those unbelievers who deny God’s blessings, and tells when they will face their inevitable destiny. This comes in quick images of the Day of Judgement which fill our hearts with fear: “Never think that God is unaware of what the wrongdoers are doing. He only grants them respite till the Day when eyes will stare fixedly in horror, when they will be dashing in confusion, with their heads lifted up, unable to turn their eyes from what they behold, and their hearts an utter void.” (Verses 42-43)

Nabii (amani iwe juu yake) hafikirii kwamba Mungu anaweza kamwe kutojua yale wanayoyafanya madhalimu. Inaweza kuonekana hivyo kwa baadhi ya watu wanaowaona madhalimu wakiishi maisha ya starehe duniani. Watu kama hao husikia onyo la Mungu, lakini hawaoni chochote kikitokea katika maisha haya. Hii ndiyo sababu ya muda uliowekwa kwa adhabu yao ya mwisho, wakati ambapo hawatapewa tena nafasi ya kuchelewa. Hilo litatokea siku ambayo macho yatatazama kwa mshangao na hofu, yasiweze hata kufumba. Hofu itakuwa kubwa sana hata kope moja halitapepesa.

Nabii anaambiwa tena: "Usiwahi kudhani kwamba Mungu anaweza kamwe kukosa kutimiza ahadi aliyowapa Mitume Wake. Hakika Mungu ni Mwenye nguvu, Mwenye kulipiza kisasi kwa uovu!" (Aya ya 47) Note: The verse text in the original is quoted from the Qur'an and sits inside a { } block only in the source formatting; here it is rendered as a quotation and the Prophet is referred to as "Nabii" as in the original's "The Prophet." Since the original says "The Prophet" in the narrative, I have added ﷺ after it as required. Corrected translation: Nabii ﷺ anaambiwa tena: "Usiwahi kudhani kwamba Mungu anaweza kamwe kukosa kutimiza ahadi aliyowapa Mitume Wake. Hakika Mungu ni Mwenye nguvu, Mwenye kulipiza kisasi kwa uovu!" (Aya ya 47)

The Prophet is told again: “Never think that God may ever fail to fulfil the promise which He has given to His messengers. Indeed God is Almighty, avenger of evil!” (Verse 47)

Mipango ambayo makafiri wanaipanga haina athari yoyote. Haiwezi kuzuia kutimia kwa ahadi ya Mwenyezi Mungu kwa Mitume Yake ya kuwapa ushindi na kuwateremshia adhabu kubwa makafiri: {Hakika Mwenyezi Mungu ni Mwenye nguvu, Mwenye kulipiza kisasi.} (Aya ya 47) Yeye haachi dhulma iepuke adhabu. Wale wanaojishughulisha na njama na kupanga mipango michafu hawatasamehewa. Neno "kulipiza kisasi" linafaa hasa hapa kwa kuwa linatoa maana inayopinga dhulma na njama ovu. Mtenda dhulma na uovu wa namna hii anastahili kuonja kisasi cha Mwenyezi Mungu, ambacho, kwa mtazamo wa Mwenyezi Mungu, ni utekelezaji wa haki ya Kimungu.

What the unbelievers devise is of no consequence. It cannot obstruct the fulfilment of God’s promise to His messengers to grant them victory and to inflict a mighty punishment on the unbelievers: “Indeed God is Almighty, avenger of evil!” (Verse 47) He does not let injustice escape punishment. Those who resort to scheming and devising foul plans will not be spared. The word “avenge” is especially suitable here as it gives the meaning that counters both injustice and wicked scheming. A perpetrator of such injustice and wickedness deserves to suffer God’s vengeance, which is, from God’s point of view, the exercise of divine justice.

Hili jambo ni lazima litokee: "Siku ambayo ardhi itabadilishwa kuwa ardhi nyingine, na mbingu pia." (Aya ya 48) Hatujui jinsi hili linavyotokea, wala hatujui asili ya ardhi mpya au mbingu mpya, wala nafasi zao husika. Kauli hii inatupa tu picha ya uweza wa Mwenyezi Mungu na uwezo wake wa kubadilisha ardhi na mbingu. Kinyume chake, mipango ambayo makafiri wanaibuni yote ni dhaifu mno.

This is certainly inevitable, “On the day when the earth shall be changed into another earth, as shall be the heavens.” (Verse 48) We do not know how this happens, nor are we aware of the nature of the new earth or the new heavens, or their respective positions. The statement only gives us an impression of God’s might and His ability to change the earth and heavens. By contrast, the schemes the unbelievers devise are all too weak.

Sura hii kisha inamalizika kwa kitu kinachofanana na mwanzo wake, lakini kinakuja kwa namna ya tamko wazi na la sauti kubwa, lililokusudiwa kuwajulisha wanadamu wote: "Huu ni ujumbe kwa wanadamu wote. Waonywe kwao, na wajue kwamba Yeye ndiye Mungu Mmoja pekee. Wenye akili wazingatie." (Aya ya 52) Lengo kuu la ujumbe huu na onyo lililomo ndani yake ni kwamba watu wajue kwamba "Yeye ndiye Mungu Mmoja pekee." Hii ndiyo dhana ya msingi ya dini hii, ambayo mfumo wake wa maisha umejengwa juu yake.

The sūrah then ends with something similar to its opening, but it comes in the form of an open and loud declaration, intended to inform all mankind: “This is a message to all mankind. Let them be warned thereby, and let them know that He is the One and Only God. Let those who have insight take heed.” (Verse 52) The essential purpose of this message and the warning it contains is that people should know that “He is the One and Only God.” This is the basic concept of this religion on which its code of living is built.

Hapa kinachohitajika si kwamba watu wapate tu taarifa kama hizo.

What is required here is not that people should merely acquire such information.

Lengo ni kwamba watu waendeshe maisha yao kwa msingi wa elimu hii. Ni kwamba watu wamnyenyekee Mungu peke yake, kwa kuwa Yeye ndiye Mungu Mmoja na wa pekee. Ni Mungu anayestahili kuwa Bwana, yaani Mfalme, Mtawala na Mtunga Sheria.

The purpose is that they should conduct their lives on the basis of this knowledge. It is that people should submit to God alone, since He is the One and only God. It is God who deserves to be the Lord, i.e. the Sovereign, the Ruler and the Legislator.

Wakati maisha yanapoendeshwa juu ya msingi huu, yanakuwa tofauti kabisa na kila aina ya maisha yanayotegemea utawala wa viumbe, yaani pale ambapo baadhi ya watu wanajinyenyekeza kwa wengine ambao wanachukuliwa kuwa watawala wao. Tofauti hii inahusu imani, ibada, maadili, viwango na thamani, tabia na desturi, pamoja na mifumo ya kisiasa, kiuchumi na kijamii, na kila kipengele cha maisha ya mtu binafsi na ya jamii kwa pamoja.

When life is conducted on this basis it becomes totally different from every type of life based on the lordship of creatures, which means that some submit to others who are considered sovereign over them. The difference involves faith, worship, morality, standards and values, behaviour and practices, as well as political, economic and social systems and every aspect of the life of the individual and society alike.

Kuamini Mungu Mmoja ni msingi wa mfumo kamili. Si suala la imani tu. Imani inajumuisha nyanja zote za maisha. Katika mtazamo wa Kiislamu, mamlaka ni suala la imani, kama ilivyo maadili. Ni juu ya msingi wa imani ndipo kanuni ya maisha inapojengwa, kanuni inayojumuisha maadili na mambo ya kisheria.