Luqman - Katika Kivuli cha Qur'ani | Quran Course

Luqman - Katika Kivuli cha Qur'ani | Quran Course

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Luqman

Luqman

by Sayyid Qutb5 min readViewed 212 times

Utangulizi

Prologue

Qur'ani hushughulikia maumbile ya binadamu kwa mantiki yake yenyewe. Iliteremshwa kutoka juu na Yule aliyeumba maumbile ya binadamu. Yeye anajua yanayofaa kwa maumbile hayo na huyatoa yaliyo bora ndani yake. Pia anajua namna ya kuyazungumzia na kile kinachoathiri mawazo na hisia zake za ndani. Qur'ani inamweleza binadamu ukweli ulio ndani kabisa ya maumbile yake, ambao ulikuwa ukiujua tangu kabla ya kuzungumzwa nao na Qur'ani, kwa sababu maumbile hayo yaliumbwa nao tangu mwanzo. Huo ni ukweli wa kumkiri Mwenyezi Mungu kuwa ndiye Muumba, Mmoja, Mkuu kabisa, na kumwabudu Yeye peke yake. Vivyo hivyo, ulimwengu mzima unamtukuza na kumsifu Yeye wakati wote. Tatizo ni kwamba baadhi ya mambo ya maisha ya duniani, baadhi ya matamanio ya kimwili, matakwa, matamanio ya nafsi na tamaa vinaweza kuufunika uoni wa maumbile ya binadamu au kuyasukuma kuacha njia iliyo sahihi. Kwa hiyo, Qur'ani inaizungumzia nafsi yetu kwa mantiki inayoijua, ikiiwekea mbele ukweli ambao ilikuwa imeusahau. Kwa namna hii, inaunda maumbile ya binadamu kwa msingi wa kanuni yake ya maisha, ikimwongoza kupata radhi za Mwenyezi Mungu, Muumba anayedhibiti kila kitu.

The Qur’ān addresses human nature with its own logic. It was revealed from on high by the One who created human nature. He knows what suits it and brings the best out of it. He also knows how to address it and what affects its inner thoughts and feelings. The Qur’ān explains to human nature the truth that is deeply ingrained in it, which it knew long before it was addressed by the Qur’ān, because it was initially created with it. This is the truth of acknowledging God as the Creator, the One, the Supreme, and offering worship to Him alone. Similarly, the entire universe glorifies and praises Him at all times. The problem is that certain aspects of life on earth, some physical impulses, desires, whims and cravings may cloud human nature’s vision or force its deviation from the right path. Therefore, the Qur’ān addresses our nature with the logic it knows, presenting to it the truth that it has overlooked. In this way, it moulds human nature on the basis of its code for living, leading it to earn the pleasure of God, the Creator who controls everything.

Ingawa suala ni moja, na msingi wake ni uleule, sūrah hii inaliwasilisha mara nne katika sehemu nne. Katika kila sehemu, sūrah inatupeleka kuzunguka upana mkubwa wa ulimwengu, ikichukua athari mpya na kutumia mitindo mipya. Kuchunguza kwa makini mawasilisho haya manne, na jinsi kila moja linavyoanza na kumalizika kwa namna ya kushangaza, ni jambo la kufurahisha hasa na linamhamasisha msomaji kutoa mwitikio chanya.

Although the issue is one, and the background is the same, it is presented in this sūrah four times in four sections. In each the sūrah takes us around the great expanse of the universe, picking up new influences and using new styles. Looking carefully at these four presentations, and how each starts and finishes in a remarkable way is especially pleasant and encourages a positive response.

Ya kwanza huanza mara baada ya herufi tatu zilizotengana zinazoanza sura hiyo.

The first begins immediately after the three separate letters that begin the sūrah.

Haya yanaonyesha kwamba sūrah hii imeundwa kutokana na herufi kama hizo, na kwamba ni kutoka kwake ndipo aya za kitabu hiki zinawasilishwa zikiwa zimejaa hekima na mwongozo wa Mwenyezi Mungu.

These indicate that the sūrah is composed of such letters, and that it is from these that verses of this book are presented packed with wisdom and divine guidance.

Zaidi ya hayo, inawahakikishia wale wanaofanya wema kupita kiasi kwamba watapata rehema ya Mungu. Hawa ndio wale ambao "hushika Swala kwa utaratibu, hutoa zakaa, na ni hakika kwamba wana yakini ya Akhera." (Aya ya 4) Hivyo basi inathibitisha yakini ya Akhera na wajibu wa kumwabudu Mungu. Mambo haya yanaambatana na athari dhahiri ya kisaikolojia:

Furthermore, it assures those who excel in goodness of receiving God’s mercy. These are the ones who “attend regularly to prayers, give in charity and are indeed certain of the hereafter.” (Verse 4) Thus it confirms the certainty of the hereafter and the duty of offering worship to God. These are coupled with a clear psychological influence:

"Hao ndio wale wanaofuata mwongozo wa Mola wao, na hao ndio watakaofaulu." (Aya 5)

“Those are the ones who follow their Lord’s guidance, and they are the ones who will be successful.” (Verse 5)

Kwa upande mwingine, wako watu ambao hulipia maneno yasiyo na maana ili kuwapotosha wengine mbali na njia ya Mungu, wakiyadhihaki hayo maandiko. Hawa wanakabiliwa na hatima ya kutisha inayolingana na dhihaka yao: "Kwa watu kama hao kuna adhabu ya kufedhehesha inayowangojea." (Aya 6) Inaeleza mienendo ya watu hawa kwa namna hii: "Maandiko yetu yanapomsomewa mtu kama huyo, hugeuka kwa kiburi chake kana kwamba hakuyasikia." (Aya 7) Hili linaambatanishwa na kidokezo cha kisaikolojia kinachoonyesha jinsi watu hawa walivyo wa kudharauliwa: "kana kwamba masikioni mwake kuna uzito." (Aya 7) Kidokezo kingine huingiza hofu mioyoni mwao, ingawa kimetolewa kwa dhihaka: "Basi mpe habari ya adhabu chungu." (Aya 7) Neno la Kiarabu, bashshirhu, linalotumika kwa "kutoa habari", hutumiwa daima watu wanapopewa habari njema na za furaha. Matumizi yake hapa, hata hivyo, yanadhihirisha wazi maana ya dhihaka.

On the other hand there are those who would pay for idle talk in order to divert others from the path of God, ridiculing these verses. These are faced with a fearsome prospect that suits their ridicule: “For such people there is shameful suffering in store.” (Verse 6) It describes the movements of these people thus: “When Our revelations are conveyed to such a person, he turns away in his arrogance as though he had not heard them.” (Verse 7) This is coupled with a psychological touch showing how contemptible such people are: “as though there were heaviness in his ears.” (Verse 7) Another touch sends fear into their hearts although this is given mockingly: “Give him, then, the news of painful suffering.” (Verse 7) The Arabic term, bashshirhu, used for ‘giving news’ is always employed when people are given good and happy news. Its use here, however, denotes a clear sense of mockery.

Sura hii tena inawataja waumini, ikieleza mafanikio yao, ambayo yalikwisha tajwa kwa ujumla. Inaonyesha thawabu inayowangoja Akhera, kama ilivyoonyesha adhabu ya makafiri wenye kiburi: "Wale walioamini na kutenda mema watakuwa na mabustani ya neema, watakaokaa humo milele kwa ahadi ya kweli ya Mungu. Naye ndiye Mwenye nguvu, Mwenye hekima." (Aya 8-9) Hapa sura inachora picha pana ya ulimwengu mkubwa ikitoa ushahidi unaozungumza na maumbile ya binadamu kutoka kila upande, na kwa kila lugha. Inaweka wazi ukweli huu mkubwa, lakini watu wengi bado hawaujali: "Ameumba mbingu bila nguzo mnazoziona, na ameweka milima thabiti juu ya ardhi isije ikakutikisikia, na ametawanya ndani yake viumbe hai wa kila aina. Tunateremsha maji kutoka mbinguni, ili kuotesha ardhini kila aina ya mimea myema, katika jozi jozi." (Aya 10) Sura inapowasilisha vipengele hivi vya ushahidi wa ulimwengu vinavyoyashinda akili za watu, inaitikisa mioyo iliyopotea inayomshirikisha Mungu pamoja na wengine, ingawa inauona uumbaji wake mkubwa: "Haya ndiyo uumbaji wa Mungu. Nionyesheni basi, wengine wameumba nini? Bali madhalimu wamo katika upotevu ulio wazi." (Aya 11) Kwa sauti hii ya kina inayogusa ulimwengu wote, uwasilishaji wa kwanza unahitimishwa.

The sūrah again refers to the believers, giving details of their success, which was already mentioned in general terms. It shows what reward awaits them in the hereafter, just as it has shown the requital of arrogant unbelievers: “Those who believe and do righteous deeds shall have gardens of bliss in which to abide in accordance with God’s true promise. He alone is Almighty, Wise.” (Verses 8-9) At this point, the sūrah portrays a panoramic scene of the great universe as providing the proof that speaks to human nature from every aspect, and in every language. It clearly presents this great truth, yet most people remain heedless of it: “He has created the skies without any supports that you can see, and has placed firm mountains on earth, lest it sway with you, and has scattered through it all manner of living creatures. We send down water from the skies to cause every kind of goodly plant to grow on earth in pairs.” (Verse 10) As it presents these aspects of universal evidence which overwhelm people’s minds, the sūrah shakes those erring hearts that associate partners with God despite seeing His great creation: “This is all God’s creation. Show me, then, what others might have created! Surely, the wrongdoers are in obvious error.” (Verse 11) As this touch makes its profound universal note, the first presentation concludes.

Wasilisho la pili linaanza na watu halisi, na linashughulikia suala hilo hilo kwa mbinu mpya ili kuleta athari zaidi: "Tulimpa hekima Luqmān." (Aya ya 12)

The second presentation begins with real people, and tackles the same issue with a new approach to produce further effects: “We bestowed wisdom on Luqmān.” (Verse 12)

Je, basi asili ya hekima hii ni nini, na sifa yake mahususi ni ipi? Inafupishwa kwa neno moja: "Mshukuru Mungu." (Aya ya 12) Hii ndiyo hekima ya kweli inayotendeka.

What is, then, the nature of this wisdom and what is its distinctive feature? It is summed up in a word: “Be grateful to God.” (Verse 12) This is true wisdom in action.

Hatua ya pili inamwonyesha Luqmān akitoa nasaha kwa mwanawe. Ni ushauri wa mwenye hekima kwa mwanawe mdogo, ambao kwa hiyo hauna kasoro. Hakuna anayeweza kuuelezea ushauri huu kuwa wa unafiki au wa udanganyifu: itakuwaje hivyo, ikiwa unatoka kwa baba kwenda kwa mwanawe? Ushauri huu unaeleza jambo kuu la imani lililotajwa katika uwasilishaji wa kwanza, pamoja na suala la Akhera, lakini hapa unatumia mbinu mpya: “Luqmān alimwambia mwanawe, akimwonya: Mwanangu mpendwa! Usimshirikishe Mwenyezi Mungu na chochote; kwani kumshirikisha Yeye ni dhulma kubwa mno.” (Aya ya 13)

The second step shows Luqmān as he gives counsel to his son. It is the advice of a sage to his young son, which means that it is free of fault. No one can describe such advice as insincere or dishonest: how could they when it is from father to son? This advice states the major issue of faith which was referred to in the first presentation, as well as the issue of the hereafter, but it employs new influences here: “Luqmān said to his son, admonishing him: My dear son! Do not associate any partners with God; for, to associate partners with Him is indeed a great wrong.” (Verse 13)

Hapa tunaona mahusiano na wazazi wa mtu yakijaa upole na huruma: "Tumemuusia mwanadamu kuwafanyia wema wazazi wake; mama yake alimbeba kwa udhaifu juu ya udhaifu, na kunyonyeshwa kwake kunakamilika ndani ya miaka miwili. Nishukuru Mimi na wazazi wako." (Aya ya 14) Sura hii inabainisha kanuni ya kwanza kuhusu imani, ambayo inafanya uhusiano wake kuwa wa msingi katika maisha ya mwanadamu, ukitangulia ule wa damu na ukoo. Uhusiano huo wa damu, ingawa una nguvu na mvuto, uko chini kwenye kipimo ukilinganishwa na uhusiano wa imani: "Lakini wakijitahidi kukufanya umshirikishe Mimi kitu ambacho huna elimu nacho, usiwatii; lakini uishi nao duniani kwa wema, na ufuate njia ya wale wanaonielekea." (Aya ya 15) Inaongeza hapa ukweli wa maisha ya Akhera: "Hatimaye, ni kwangu Mimi mtarudi nyote, nami nitawaambia yale mliyokuwa mkiyafanya [maishani]." (Aya ya 15) Kisha hufuatwa na kipengele kikubwa cha kisaikolojia kinachoonyesha ukubwa, usahihi na ukamilifu wa ujuzi wa Mungu.

Here we see relations with one’s parents in a way that overflows with tenderness and compassion: “We have enjoined upon man goodness to his parents: his mother bore him going from weakness to weakness, and his weaning takes place within two years. Be grateful to Me and to your parents.” (Verse 14) The sūrah makes clear the first rule concerning faith, which makes its bond the primary one in human life, taking precedence over that of blood and kinship. Strong and appealing as the latter bond is, it is lower on the scale than the bond of faith: “Yet should they endeavour to make you associate as partner with Me something of which you have no knowledge, do not obey them, but [even then] bear them company in this world’s life with kindness, and follow the path of those who turn towards Me.” (Verse 15) It adds here the truth of the life to come: “In the end, it is to Me that you shall all return, when I shall inform you about all that you were doing [in life].” (Verse 15) This is then followed with a very strong psychological factor demonstrating the extent, accuracy and comprehensiveness of God’s knowledge.

Hili hufanywa kwa namna inayotufanya tutetemeke tunapolitafakari dhidi ya ulimwengu mkubwa: "Mwanangu mpendwa! Iwapo kuna kitu chochote chenye uzito sawa na punje ya mbegu ya haradali, nacho kikawa kimefichwa ndani ya jabali, au mbinguni, au ardhini, Mwenyezi Mungu atakileta. Mwenyezi Mungu ni Mpole, Mjuzi wa kila kitu." (Aya ya 16)

This is done in such a way that makes us shudder as we contemplate it against the background of the great universe: “My dear son! If there be something which is no more than the weight of a grain of mustard seed, and though it be hidden in a rock, or in the skies, or in the earth, God will bring it forth. God is Gracious, All Aware.” (Verse 16)

Luqmān anaendelea na mawaidha yake kwa mwanawe, akieleza wajibu unaotokana na imani, ikiwa ni pamoja na wajibu mkuu wa kuamrisha yaliyo mema na kukataza yaliyo maovu, na yanayofuata kutokana na mambo yote mawili, yaani kuvumilia kwa subira wakati wa dhiki, kwa kuwa matatizo hakika yatawakabili wanaolinganiza imani: “Vumilia kwa subira yatakayokupata. Hayo ni miongoni mwa mambo yanayohitaji azma thabiti.” (Aya ya 17)

Luqmān continues his admonition to his son, outlining the duties imposed by faith, including the all-important duty of enjoining what is right and forbidding what is wrong, and what follows from both of remaining patient in adversity, as difficulties are bound to be encountered by the advocates of faith: “Endure with fortitude whatever befalls you. These are matters that require strong resolve.” (Verse 17)

Hili linapaswa kwenda sambamba na kujitolea kwa adabu njema. Hakuna mlinganiaji wa imani anayepaswa kamwe kuwa na kiburi, kwani kitendo hicho kitaharibu juhudi zake za kulingania. "Usigeuze shavu lako kwa watu kwa kujikweza, wala usitembee juu ya ardhi kwa kiburi. Hakika Mwenyezi Mungu hampendi kila mwenye kiburi, mwenye kujivuna. Uwe na mwenendo wa unyenyekevu katika kutembea kwako, na upunguze sauti yako; kwani sauti mbaya kabisa ni sauti ya punda." (Aya 18-19) Sūrah haiishii tu kukataa tabia hizo za kujivuna, kiburi na majivuno; bali inazitazama kwa dharau. Jambo hili lina athari ya kisaikolojia inayoonekana wazi.

This should be coupled with commitment to good manners. No advocate of faith should ever be arrogant, as such action is bound to spoil his advocacy efforts: “Do not turn your cheek away from people in false pride, nor walk haughtily on earth. God does not love anyone who is arrogant, boastful. Be of modest bearing in your walk, and lower your voice; for the most hideous of voices is the braying of the ass.” (Verses 1819) Not only does the sūrah dismiss such proud, haughty and arrogant behaviour, it looks upon it with contempt. This provides a marked psychological effect.

Hoja ya tatu inaanza kwa kipengele kipya kinachotokana na kuambatana kwa watu na mbingu na ardhi, na neema ambazo Mwenyezi Mungu ameziweka ndani yake kwa ajili ya wanadamu, ingawa hawaonyeshi shukrani yoyote: "Je, hamuoni kwamba Mwenyezi Mungu amewafanyia vitumike vilivyomo mbinguni na vilivyomo ardhini, na amewamiminia neema zake za dhahiri na za siri? Lakini miongoni mwa watu wako wanaobishana kuhusu Mwenyezi Mungu bila elimu yoyote, bila uongofu, na bila kitabu chenye nuru." (Aya ya 20) Kipengele hiki kipya kinaonyesha kwamba mabishano yote kuhusu Mwenyezi Mungu ni chukizo kwa maumbile yaliyo sawa na akili timamu. Sūrah inawakemea makafiri kwa msimamo wao wa kukaa kimya bila kubadilika: "Inapoambiwa: 'Fuateni yale aliyoteremsha Mwenyezi Mungu', husema: Hapana; bali tutafuata yale tuliyowakuta nayo baba zetu." (Aya ya 21) Huu ni msimamo wa kijinga unaodhihirisha ujinga mtupu. Maoni yanayofuata pia yana sehemu kubwa ya kisaikolojia:

The third presentation begins with a new factor derived from people’s attachment to the heavens and the earth, and the blessings God has placed in them for mankind, even though they do not show any gratitude: “Are you not aware that God has made subservient to you all that is in the heavens and the earth, and has lavished upon you His blessings, outward and inward? Yet some people argue about God without having any knowledge, without guidance, and without any light-giving revelations.” (Verse 20) This new factor shows all argument about God to be abhorrent to an upright nature and sound mind. The sūrah denounces the unbelievers’ stagnant attitude: “When it is said to them: ‘Follow what God has revealed’, they say, No; but we will follow only what we found our forefathers believing in.” (Verse 21) This is a stupid attitude betraying total ignorance. The comment that follows also carries a strong psychological component:

"Na kwani, hata kama Shetani anawaita kwenye adhabu ya Moto unaowaka."

“Why, even if Satan is beckoning them to the suffering of the blazing fire.” (Verse 21)

Swali la malipo na kulipwa siku ya Hukumu linaonyeshwa kisha kuwa linahusiana kwa karibu na swali la imani au kukataa imani: "Atakayejisalimisha kwa Mwenyezi Mungu na kufanya mema kwa ukamilifu, basi hakika ameshikilia kamba madhubuti kabisa. Na kwa Mwenyezi Mungu ndiko kunakoishia mambo yote. Na atakayekufuru; kufuru yake isikuhuzunishe. Kwetu Sisi ndiko watakakorejea wote, kisha Tutawaambia yale yote waliyokuwa wakiyafanya [maishani]." (Aya 22-23) Kisha sura inarejelea ujuzi kamili wa Mwenyezi Mungu:

The question of reward and requital on the Day of Judgement is then shown to be closely connected with the question of belief or denying faith: “Whoever submits himself to God and excels in good deeds has indeed taken hold of a most firm support. With God rests the final outcome of all events. And whoever disbelieves; let not their unbelief grieve you. To Us they must all return, and then We shall inform them about all that they were doing [in life].” (Verses 22-23) The sūrah then refers to God’s absolute knowledge:

"Mungu anajua kikamilifu yaliyomo katika nyoyo za watu." (Aya ya 23) Kisha tahadhari kali inaongezwa: "Tutawaacha wajistarehe kwa muda mfupi, lakini hatimaye tutawasukuma kwenye adhabu kali." (Aya ya 24)

“God has full knowledge of what is in people’s hearts.” (Verse 23) A strong element of warning is then added: “We will let them enjoy themselves for a short while, but We shall ultimately drive them into severe suffering.” (Verse 24)

Kadiri onyesho hili la tatu linapokaribia kumalizika, watu wanalazimishwa kukabiliana na mantiki ya asili ya binadamu inavyoakisi vipengele tofauti vya ulimwengu na kukubali bila kuepukika uwepo wa Muumba Mmoja: "Ukiwauliza: 'Ni nani aliyeziumba mbingu na ardhi?' bila shaka watajibu: 'Mungu.' Sema: Sifa njema zote ni za Mungu peke yake! Lakini wengi wao hawafahamu." (Aya ya 25) Sehemu hii kisha inahitimishwa kwa picha ya ulimwengu, inayoonyesha kwamba ujuzi wa Mungu hauna mwisho, huku nia yake ya kuumba na kuanzisha viumbe ikiwa haina mipaka. Haya yanatolewa kama ushahidi wa kiulimwengu unaounga mkono dhana ya ufufuo na kurejea, kwa kuwa hili pia linathibitisha uumbaji wa mwanzo: "Lau miti yote iliyo duniani ingefanywa kalamu, na bahari ikawa wino, pamoja na bahari saba zaidi kuongezwa kwake, maneno ya Mungu hayangemalizika. Hakika Mungu ni Mwenye nguvu, Mwenye hekima. Kuumbwa kwenu nyote na kufufuliwa kwenu ni kama [uumbaji na ufufuo] wa nafsi moja tu. Mungu husikia yote na huona yote." (Aya ya 27-28)

As this third presentation draws to a close people are made to face up to the logic of human nature as it reflects different aspects of the universe and its inevitable acknowledgement of the One Creator: “If you were to ask them: ‘Who is it that has created the heavens and the earth?’ they will be sure to answer: ‘God’ Say: All praise is due to God alone!’ Yet most of them do not understand.” (Verse 25) The section then concludes with a scene of the universe, showing God’s knowledge as infinite, while His will of creation and origination is unrestricted. These are given as universal evidences in support of the concept of resurrection and return, as this also proves creation in the first place: “Were all the trees on earth to be made into pens, and the sea ink, with seven more seas yet added to it, the words of God would not be exhausted. God is indeed Almighty, Wise. The creation of you all and your resurrection is but like [the creation and resurrection of] a single soul. God hears all and sees all.” (Verses 27-28)

Wasilisho la nne linaanza kwa onyesho la kawaida la ulimwengu linaloleta athari za pekee mioyoni mwa watu. Ni onyesho la usiku na mchana vinavyoingiliana kimoja ndani ya kingine. Onyesho hili pia linaonyesha jua na mwezi zinavyotembea katika njia zao ndani ya mipaka maalum na hadi wakati fulani unaojulikana na hakuna mwingine isipokuwa Mungu aliyeviumba, ambaye anavijua kama anavyowajua watu na matendo yao: "Je, huoni kwamba Mungu huliingiza jua ndani ya usiku, na kuliingiza usiku ndani ya mchana, na kwamba amewatiishia jua na mwezi [kwa sheria zake], kila kimoja kinakwenda kwa muda uliowekwa, na kwamba Mungu anayajua kikamilifu mnayoyatenda?" (Aya ya 29)

The fourth presentation begins with a universal scene that produces special effects on people’s hearts. It is the scene of the night and the day as each creeps into the other. This scene also shows the sun and the moon as they move in their orbits within certain limits and up to a point in time that is known to no one other than God who created them and who knows them as well as He knows people and their actions: “Do you not see that God causes the night to pass into the day, and the day to pass into the night, and that He has made the sun and the moon subservient [to His laws], each running its course for a set term, and that God is fully aware of all that you do?” (Verse 29)

Onyesho hili limeandaliwa ili kuipa asili ya mwanadamu ushahidi mpya wa jambo kuu: "Hivyo ndivyo ilivyo, kwa sababu Mungu peke yake ndiye Ukweli wa Mwisho, na kila kitu ambacho watu huomba badala yake ni uongo mtupu, na kwa sababu Mungu peke yake ndiye Aliye Juu Zaidi, Mkuu." (Aya ya 30)

This scene is made to provide human nature with fresh evidence in support of the central issue: “Thus it is, because God alone is the Ultimate Truth, and all that people invoke beside Him is sheer falsehood, and because God alone is Most High, Great.” (Verse 30)

Sura hiyo kisha inagusa mioyo yetu kwa onyo lingine lenye nguvu kubwa, linalotokana na kipengele cha neema ya Mungu kinachowakilishwa na merikebu zinapopita baharini: "Je, huoni kwamba merikebu zinapita baharini kwa neema ya Mungu, ili Aonyeshe baadhi ya ishara zake? Hakika katika hili kuna ishara kwa kila mvumilivu, mwenye shukrani?" (Aya ya 31) Maelezo haya yanaonyesha mtazamo wa asili wa mwanadamu anapokabiliana na nguvu ya bahari pale anapokuwa huru kutokana na ushawishi wa udanganyifu wa madaraka na elimu unaomweka mbali na Mola wake. Mtazamo huo wa asili unatoa ushahidi kwa mhimili mkuu wa Upweke wa Mungu: "Mawimbi yanapowafunika kama vivuli, humwomba Mungu, wakimtakasia dini yao; lakini Anapowaokoa na kuwafikisha nchi kavu, baadhi yao hubaki wakiwa na msimamo wao wa kupinga. Wala hakuna yeyote anayezikataa Ishara zetu kwa makusudi isipokuwa yule aliye msaliti kabisa, asiye na shukrani."

The sūrah then touches our hearts with another strongly effective note derived from an aspect of God’s grace represented by the ships as they go about the sea: “Do you not see that the ships sail the sea by God’s blessing, so that He might show you some of His signs? In this there are clear signs indeed for all who are truly patient in adversity and deeply grateful to God.” (Verse 31) The comment here shows man’s natural attitude as he faces the might of the sea when he is free of the deceptive influence of power and knowledge that keeps him away from his Lord. Such a natural attitude provides evidence for the central theme of God’s oneness: “When the waves engulf them like shadows, they call to God, sincere in their faith in Him alone; but as soon as He has brought them safe to land, some of them are restrained in their attitude. Yet none could knowingly reject Our revelations except those who are utterly perfidious or hardened unbelievers.” (Verse 32)

Ingawa mawimbi ya bahari yanaweza kuogopesha, yanatukumbusha hofu kubwa zaidi, ile inayokata uhusiano wa damu, uhusiano ambao hauwezi kukatika katika maisha haya ya sasa: "Enyi watu! Mcheni Mola wenu Mlezi, na ogopeni siku ambapo mzazi hatamfaa mwanawe chochote, wala mwana hatawafaa wazazi wake kitu chochote! Ahadi ya Mungu hakika ni ya kweli."

While the sea’s waves can be fearsome, they provide a reminder of the greatest fear that severs blood relations, a bond which can never be severed in this present life: “Mankind! Fear your Lord and fear a day when no parent will be of any avail to his child, nor any child will in the least avail his parents! God’s promise is most certainly true.

Usikubali, basi, maisha ya dunia hii yakukudanganya, wala mawazo ya udanganyifu kuhusu Mwenyezi Mungu yasikudanganye." (Aya ya 33) Hapa, mwanadamu akitetemeka kwa hofu, sura inahitimishwa kwa aya inayotoa hukumu ya mwisho katika masuala yote ilioyagusia: "Hakika ujuzi wa lini Saa ya Kiyama itakuja uko kwa Mwenyezi Mungu peke yake; yeye ndiye anayeteremsha mvua; na anajua yaliyomo tumboni mwa wanawake; ilhali hakuna mtu anayejua atakachochuma kesho, wala hakuna mtu anayejua atakufa katika nchi gani. Mwenyezi Mungu peke yake ndiye Mwenye kujua yote, Mwenye kufahamu kila kitu." (Aya ya 34)

Let not, then, the life of this world delude you, and let not deceptive thoughts about God delude you.” (Verse 33) At this point, with man trembling in fear, the sūrah concludes with a verse that states the final verdict in all the issues it has treated: “Indeed with God alone rests the knowledge of when the Last Hour will come; and He it is who sends down rain; and He knows what the wombs contain; whereas no one knows what they will earn tomorrow, and no one knows in what land they will die. God alone is omniscient and takes cognisance of all things.” (Verse 34)

Mawasilisho haya manne ya mada hiyo hiyo, pamoja na mitindo yake tofauti, athari zake tofauti na hitimisho lake tofauti, ni mfano wa jinsi Qur'ani inavyoshughulika na nyoyo za binadamu. Yanatoa njia iliyochaguliwa na Mungu aliyeziumba nyoyo hizi na anayejua kinachozifaa. Katika kurasa zifuatazo tutajadili mawasilisho haya manne kwa undani, tukiweka mawili katika kila moja ya sura mbili zifuatazo, kwa kuwa yanaonyesha mwingiliano mkubwa zaidi kwa njia hii.

These four presentations of the same theme, with their different styles, effects and conclusions constitute an example of how the Qur’ān deals with human hearts. They provide an approach chosen by God who has created these hearts and knows what suits them. In the following pages we will discuss these four presentations in detail, putting two into each of the two following chapters as they manifest stronger interaction in this way.