Alif. Lām. Mīm. Hizi ni aya za kitabu kitukufu, zilizojaa hekima, zinazotoa uongofu na rehema kwa wale wanaofanya mema kwa ubora, wanaodumu katika kuswali, wanaotoa sadaka, na ambao wana yakini kamili kuhusu Akhera. Hao ndio wanaofuata uongofu wa Mola wao, na hao ndio watakaopata mafanikio. (Aya 1-5)

Alif. Lām. Mīm. These are verses of the divine book, full of wisdom, providing guidance and mercy for those who excel in doing good, attend regularly to prayers, give in charity and are indeed certain of the hereafter. Those are the ones who follow their Lord’s guidance, and they are the ones who will be successful. (Verses 1-5)

Sura hii inaanza kwa herufi tatu tofauti, kisha inaelezwa kwamba: "Haya ni aya za kitabu chenye hekima" (Aya ya 2). Hii inasisitiza kwamba aya za kitabu hiki zimeundwa kwa herufi za aina hiyo hiyo. Kitabu kinaelezwa hapa kuwa ni cha hekima kwa sababu hekima imetajwa mara kwa mara katika sura hii.

The sūrah begins with three separate letters which are then described as “These are the verses of the divine book, full of wisdom.” (Verse 2) This serves to emphasize that the verses of this book are composed of letters of the same sort. The book is described here as being one of wisdom because wisdom is repeatedly mentioned in this sūrah.

Kwa hiyo, ni sahihi, kwa mujibu wa mtindo wa kawaida wa Qur’āni, kwamba kipengele hiki maalum cha kitabu kinasisitizwa katika muktadha huu. Zaidi ya hayo, kukitaja kitabu kama kitabu cha hekima kunakipa maana zinazohusiana na uhai na mapenzi. Ni kama vile kitabu chenyewe ni kiumbe hai chenye hekima katika yale kinayosema na katika namna kinavyowaelekeza watu kuenenda. Huchagua lengo lake na kulitumikia. Hili ni kweli kwa kitabu kwa kuwa kina uhai, roho, mwendo na utu wa kipekee. Aidha, kinatoa urafiki wa kirafiki, ambao huhisiwa na wale wanaoishi nacho na chini ya kivuli chake. Wao huhusiana nacho na kuwa na mwitikio wa pande zote pamoja nacho, kama marafiki wa karibu.

Hence, it is fitting, in the normal method of the Qur’ān, that this particular aspect of the book is emphasized in this context. Moreover, speaking of the book as one of wisdom gives it connotations of life and will. It is as though the book itself is a living creature which is wise in what it says and the way it directs people to behave. It chooses its objective and serves it. This is indeed true of the book as it has life, spirit, movement and a distinctive personality. Furthermore, it provides friendly companionship, one which is felt by those who live with it and under its shade. They relate to it and have a mutual response with it just like close friends.

Kitabu hiki, kilichojaa hekima, kinatoa "uongozi na rehema kwa wale wanaotenda mema kwa ubora." Hii ndiyo hali yake ya msingi na ya kudumu: kutoa uongozi ili watu wema waweze kufuata njia iliyo sahihi. Kwa hakika, wasafiri wanaofuata njia yake hawapotei kamwe. Kitabu hiki pia kinawapa watu rehema, kwani wanajisikia kuhakikishiwa na kuridhika kwa uongozi wanaopewa. Wanauhisi rehema ya Mwenyezi Mungu wanapopata mafanikio, wanapoimarisha uhusiano thabiti na ahadi imara za kuungana baina ya wale wanaofuata uongozi huo, na pia baina yao na sheria za ulimwengu wanamoishi.

Upande wa pili wanasimama watu wa aina tofauti kabisa:

On the other side stand a totally different type of people:

Miongoni mwa watu wako wanaonunua maneno ya upuuzi, ili kuwapotosha watu kutoka katika njia ya Mungu, bila elimu, na hivyo wanayageuza kuwa kejeli. Kwa watu kama hao kuna adhabu ya kudhalilisha. Ayatapowasilishiwa mtu kama huyo ishara Zetu, hugeuka kwa kiburi chake kana kwamba hakuzisikia, kana kwamba kuna uzito masikioni mwake. Basi mpe habari ya adhabu iumizayo.

Among people there are some who would pay for idle talk, so as to lead people astray from the path of God, without knowledge, and thus they turn it to ridicule. For such people there is shameful suffering in store. When Our revelations are conveyed to such a person, he turns away in his arrogance as though he had not heard them, as though there were heaviness in his ears. Give him, then, the news of painful suffering.

(Aya 6-7)

(Verses 6-7)

Mazungumzo yasiyo na maana ni aina yoyote ya mazungumzo yanayovuruga mioyo na kupoteza muda bila kuleta faida yoyote kwa binadamu au kwa utume wake duniani. Tukumbushane kwamba utume wa binadamu ni kujenga maisha ya kibinadamu juu ya msingi wa wema, haki na uadilifu. Uislamu unaufafanua utume huu, asili yake, mipaka yake na njia zake, na kuonyesha njia ya kuufuata. Kauli ya Qur'ani hapa ni ya jumla, ikielezea aina ya watu ambao daima wapo.

Idle talk is any type of talk that distracts hearts and kills time without yielding any benefit to man or his mission on earth. Let us remind ourselves that man’s mission is to build human life on the basis of goodness, justice and righteousness. Islam defines this mission, its nature, limits and means, charting the way it should follow. The Qur’ānic statement here is general describing a type of person that always exists.

Hata hivyo, kuna riwaya zinazoonyesha kwamba Qur'ani inaeleza tukio fulani mahususi lililotokea katika miaka ya mwanzo ya Uislamu. Riwaya hizi zinasema kwamba al-Naḍr ibn al-Ḥārith alikuwa akinunua vitabu vinavyoeleza hadithi na visa vya mashujaa wa Kiajemi. Alifanya kila juhudi kuwashawishi watu wasikilize masimulizi yake badala ya kumsikiliza Nabii ﷺ akisoma Qur'ani. Hata hivyo, kauli hii ni ya jumla zaidi na ina upeo mpana kuliko hilo. Inaeleza aina ya watu wenye sifa zilizo wazi.

There are, however, reports that suggest that the Qur’ān is describing a particular incident that took place in the early years of Islam. These reports speak of al-Nađr ibn al-Ĥārith who used to buy books recording the legends and stories of Persian heroes. He made every effort to get people to listen to his narratives instead of listening to the Prophet reciting the Qur’ān. This statement, however, is more general and wider in scope than this. It describes a type of person with clear characteristics.

Ushahidi mkuu wa uwezo wa Mungu, hekima yake, na masuala mengine yote yaliyotajwa katika sura hii ni ulimwengu mkubwa, ambao hakuna binadamu anayedai kuwa aliuumba yeye mwenyewe au mtu mwingine yeyote isipokuwa Mungu. Ulimwengu ni mkubwa na wa kuvutia, unaonyesha maelewano na mshikamano. Una mfumo mzuri na wa kina. Unavutia mioyo yetu na unakabiliana kwa urahisi na maumbile ya binadamu kwa namna ambayo haiwezi kuugeuzia uso. Kwa hiyo, unakubali kwa urahisi umoja wa Muumba mkuu na unamtangaza kuwa amepotea yeyote anayemshirikisha naye washirika, kama wale wanaovuka mipaka ya ukweli ulio wazi:

The ultimate proof of God’s might, wisdom and all other issues mentioned in the sūrah is the great universe, whose creation no human being ever claims for himself or for anyone other than God. The universe is huge and awesome, reflecting harmony and coherence. It has a fine and elaborate system. It captivates our hearts and readily faces human nature in such a way that it cannot turn away from it. Hence, it readily acknowledges the great Creator’s oneness and declares anyone who associates partners with Him as erring, as those who transgress the bounds of clear truth:

Ameumba mbingu bila nguzo mnazoziona, na ameweka milima thabiti juu ya ardhi isije ikakutikisikia, na akaeneza humo wanyama wa kila aina. Na tunateremsha maji kutoka mbinguni, tukaotesha humo kila aina ya mimea yenye uzuri kwa jozi. Haya ni uumbaji wa Mwenyezi Mungu. Basi nionyesheni walichokiumba wengine! Hakika madhalimu wamo katika upotevu wa wazi. (Aya 10-11)

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. This is all God’s creation. Show me, then, what others might have created! Surely, the wrongdoers are in obvious error. (Verses 10-11)

Tukichukulia neno ‘mbingu’ kwa maana yake ya wazi, bila kuingia katika utafiti tata wa kisayansi, tunaona jinsi zilivyo kuu, pana na tukufu. Iwe rejeo hapa ni kwa sayari, nyota, galaksi au miili mingine ya angani inayosogea katika anga ambalo asili yake na upana wake vinajulikana kwa Mungu pekee, au kwa kuba hili la buluu tunaloliona kwa macho yetu lakini hakuna anayejua hasa ni nini, ukweli unabaki kuwa kuna miili mikubwa yenye utukufu iliyoinuka bila nguzo zinazoitegemeza. Watu huziona kwa macho yao, popote wanapotazama usiku au mchana na popote wanaposafiri duniani. Kutafakari anga kwa macho yetu matupu, ingawa hatuwezi kuelewa vipimo vyake vikubwa, kunatosha kutuletea mtetemo unaopita mwili wetu wote. Tunaona upana mkubwa usio na mwisho usio na mipaka, lakini pia tunaona mfumo mzuri na wa kupendeza unaoviweka viumbe hivi vyote katika maelewano kamilifu. Macho yetu wala nyoyo zetu hazichoki kamwe kutafakari utukufu kama huu. Kwa kweli, uzuri huu unavutia sana hivi kwamba hisia zetu zote zinamezwa nao. Mwanadamu husema nini anapotambua kwamba kila nukta ndogo ya mwanga inayosogea katika upana huu mkubwa inaweza kuwa mara mamilioni kubwa kuliko dunia anayoishi?

Wasilisho la pili linaanza kwa muundo mpya, likitumia simulizi na ushauri usio wa moja kwa moja. Linashughulikia swali la kumshukuru Mungu peke yake, kuamini umoja wake kamili, na swali la Akhera, malipo na kulipwa.

The second presentation starts with a new construction, using narration and indirect advice. It takes up the question of gratitude to God alone, believing in His absolute oneness, and the question of the hereafter, reward and requital.

Tulimpa Luqmān hekima: Mshukuru Mungu; kwani mwenye kushukuru anashukuru kwa faida ya nafsi yake mwenyewe. Na ama mwenye kukufuru, basi Mungu ni Mwenye kujitosheleza, Mwenye kusifiwa. (Aya ya 12)

We bestowed wisdom on Luqmān: Be grateful to God; for he who is grateful is only grateful for his own benefit. As for the one who is ungrateful; well, God is self- sufficient, ever to be praised. (Verse 12)

Sura hii inamchagua Luqmān kuwa msemaji wake katika masuala ya umoja wa Mungu na maisha ya Akhera. Taarifa kuhusu utambulisho wa Luqmān zinatofautiana: baadhi zinaonyesha kwamba alikuwa nabii, wakati nyingine zinasema kwamba alikuwa mtu mcha Mungu, lakini si nabii.

The sūrah chooses Luqmān as its spokesman on the questions of God’s oneness and the life to come. Reports on Luqmān’s identity vary, with some suggesting that he was a prophet, while others say that he was a devout person, but not a prophet.

Wengi wa wanachuoni wanapendelea mtazamo huu wa pili. Pia inasemekana kwamba alikuwa mtumwa wa Kihabeshi, ilhali baadhi ya simulizi zinasema kwamba alitoka Nubia, eneo linalonyoosha leo kutoka kusini mwa Misri hadi kaskazini mwa Sudan. Pia inasemekana kwamba alikuwa miongoni mwa Wana wa Israeli na kwamba alikuwa hakimu. Kwa vyovyote alivyokuwa Luqmān hasa, Qur’ani inasema kwamba alikuwa mtu aliyejaliwa hekima, iliyojidhihirisha katika shukrani kwa Mungu: “Tulimpa Luqmān hekima: ‘Mshukuru Mungu.’” (Aya ya 12) Aya hiyo basi ina agizo lisilo wazi la kuonyesha shukrani kwa Mungu, kumwiga hakimu huyu aliyechaguliwa kuwa mfano wa kufuatwa. Hili linaambatana na agizo lingine linaloweka wazi kwamba kumshukuru Mungu kunamnufaisha yule anayeonyesha shukrani hiyo pekee, wala hakumnufaishi Mungu, ambaye daima anasifiwa hata kama hakuna kiumbe chake kinachotoa sifa hizo: “Anayeshukuru anashukuru kwa manufaa ya nafsi yake tu. Ama anayekufuru, basi Mungu hana haja, ni wa kusifiwa daima.” (Aya ya 12) Hivyo basi, mtu anayeacha hekima na asiyeweka akiba kwa maisha yake ya baadaye anaonyesha aina mbaya kabisa ya ujinga.

The majority of scholars prefer this second view. It is also suggested that he was an Abyssinian slave, while some reports say that he was from Nubia, the area stretching today from southern Egypt to northern Sudan. It is also said that he was one of the Children of Israel and that he was a judge. Whoever Luqmān truly was, the Qur’ān states that he was a man endowed with wisdom, embodied in gratitude to God: “We bestowed wisdom on Luqmān: ‘Be grateful to God.’“ (Verse 12) The verse thus contains an implicit directive to show gratitude to God, emulating this sage who is chosen as an example to be followed. This is coupled with another directive making it clear that being grateful to God is of benefit only to the person expressing such gratitude, while it is of no benefit to God, who is ever praised even though none of His creatures offers any such praise: “He who is grateful is only grateful for his own benefit. As for the one who is ungrateful; well, God is self-sufficient, ever to be praised.” (Verse 12) Thus, the person who abandons wisdom and who does not keep something for his future life betrays the worst type of stupidity.

Kuendelea na ushauri huu wa kiwazazi, sūrah inazungumza kwa maneno ya upole kuhusu mahusiano kati ya wazazi na watoto, na inayatoa kwa njia ya kutia moyo na yenye huruma. Hata hivyo, dhamana ya imani inatangulia mbele ya mahusiano ya karibu kama hayo.

Continuing on from this parental advice, the sūrah speaks in gentle terms about relations between parents and children, delivering this in an inspiring and tender way. Nevertheless, the bond of faith takes precedence over such close relations:

Tumemuusia mwanadamu kuwafanyia wema wazazi wake: mama yake alimbeba kwa udhaifu juu ya udhaifu, na kumnyonyesha kwake huchukua miaka miwili. Unishukuru Mimi na wazazi wako. Kwangu Mimi ndio mwisho wa safari zote. Lakini wakikulazimisha kunishirikisha Mimi na kitu ambacho huna ujuzi nacho, usiwatii, lakini waandamane nao kwa wema katika maisha haya ya dunia, na ufuate njia ya wale wanaonielekea Mimi. Hatimaye, ni kwangu Mimi mtarejea nyote, nami nitawaambia yote mliyokuwa mkiyafanya maishani. (Aya 14-15)

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. With Me is the end of all journeys. 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. 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]. (Verses 14-15)

Kwamba watoto wanaagizwa kuwatendea wema wazazi wao imetajwa mara kadhaa katika Qur'ani na na Mtume. Pendekezo la kinyume, la kuwaagiza wazazi kuwatendea wema watoto, hutokea mara chache sana, na mara nyingi huhusishwa na mauaji ya watoto wachanga, kisa maalum chenye hali maalum. Asili ya binadamu inahakikisha kwamba mtoto mchanga anatunzwa na wazazi wake. Ni kwa sababu ya asili yao hiyo ndipo watu huwatunza kizazi kipya ili kuhakikisha kuendelea kwa uhai, kama Mungu apendavyo. Kwa njia hii, wazazi kwa kawaida hutoa juhudi zao binafsi, rasilimali zao, mali zao na maisha yao kwa ujumla, bila kulalamika wala kuchoka. Kwa kweli mara nyingi hawatambui ni kiasi gani wanachotoa. Wanafanya hivyo kwa hiari na kwa furaha, kana kwamba wao ndio wanaopokea. Hivyo basi, wazazi hawahitaji kuhimizwa kuwatunza watoto wao. Ni watoto wanaohitaji kuhimizwa kuwatunza kizazi ambacho tayari kimetoa kila kitu na kimesimama kwenye lango la kutoka uhai. Watoto wanaweza kuwalipa wazazi wao hata sehemu ya yale waliyotoa, ingawa wanaweza kujitolea maisha yao yote kwa lengo hilo. Kujitolea huko kwa wazazi kunapewa taswira ya kuvutia: "Mama yake alimbeba kwa udhaifu juu ya udhaifu, na kunyonya kwake kunamalizika ndani ya miaka miwili." (Aya ya 14) Bila shaka, mama ndiye anayetoa sehemu kubwa zaidi ya dhabihu hiyo, kwa upendo na malezi zaidi. "Mtu mmoja alikuwa akimbeba mama yake mgongoni wakati wa tawaf, [ibada ya hija], akamuuliza Mtume ﷺ: 'Je, hivi ndivyo ninavyomlipa kwa alichonifanyia?' Mtume ﷺ akasema: 'Hapana; hata kwa pumzi moja ya kuugua.'" [Amepokewa na al-Bazzār.] Hivi ndivyo Mtume ﷺ anavyolinganisha vitendo hivyo viwili. Mtu huyo hakuweza kumlipa mama yake hata pumzi moja ya kuugua wakati wa ujauzito au kujifungua, kwani alimbeba mtoto wake kwa udhaifu juu ya udhaifu.

Aya inayofuata katika wasia wa Luqmān inazungumzia Akhera, hesabu yake sahihi ya matendo ya watu na malipo yake ya haki. Hata hivyo, ukweli huu haujawasilishwa kama mambo matupu. Unaonyeshwa dhidi ya picha pana ya ulimwengu, katika taswira inayofanya dhamiri ya binadamu itetemeke inapotafakari elimu ya Mungu iliyo kamili na ya kina kabisa.

The next paragraph in Luqmān’s admonition speaks about the hereafter and its accurate reckoning of people’s deeds and its just reward. This reality is not, however, presented as bare facts. It is shown against the panoramic scene of the universe, in an image that makes the human conscience tremble as it reflects on God’s detailed and perfect knowledge:

Mwanangu mpendwa! Ikiwa kuna kitu chenye uzito usiozidi punje ya mbegu ya haradali, na hata kikiwa kimefichwa ndani ya jiwe, au mbinguni, au ardhini, Mwenyezi Mungu ataleta kukitoa. Hakika Mwenyezi Mungu ni Mpole, Mjuzi wa yote. (Aya ya 16)

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)

Hakuna wasilisho la kidhahania la ujuzi wa Mungu na ukamilifu wake, uwezo wake, usahihi wa hesabu yake na uadilifu wa kupima, linaloweza kulingana na taswira hii iliyo wazi na hai. Huu ndio utofauti wa mbinu ya kipekee ya Qur’ani, iliyotekelezwa kwa uzuri, na yenye athari kubwa. Punje ya mbegu ya haradali, isiyo na uzito wala thamani, imefichwa ndani kabisa ya jiwe mahali ambapo haionekani wala haipatikani! Au inaweza kuwa "mbinguni", katika muundo ule mkubwa usio na mwisho ambamo nyota kubwa huonekana kama nukta ndogo tu au chembe inayoelea! Au inaweza kuwa "ardhini", imepotea ndani ya mchanga na vumbi lake bila kitu chochote kinachoonyesha mahali ilipo. Hata hivyo, "Mungu ataileta." (Aya ya 16) Ujuzi wake unaifuatilia na uwezo wake hauiachilii. "Hakika Mungu ni Mpole, Mwenye kujua yote." (Aya ya 16) Ni maelezo yanayostahili kwa taswira hii tukufu! Mawazo yetu yanaendelea kuifuatilia ile punje ya mbegu katika maeneo hayo ya kina na makubwa, na hivyo tunatafakari juu ya ujuzi wa Mungu ambao haupotezi kamwe kuiona. Kwa njia hiyo, mioyo yetu inajazwa na hofu ya heshima, nasi tunamgeukia Mungu tukithamini ujuzi wake juu ya kila kitu kilicho zaidi ya upeo wa ufahamu wetu. Hivyo ukweli ambao Qur’ani inataka kuusisitiza unathibitika katika akili zetu.

No abstract presentation of God’s knowledge and its comprehensiveness, His power, accuracy of reckoning and fairness of weighing can match this clear and vivid image. This is the distinction of the unique Qur’ānic method, beautifully effected, profoundly effective. A grain of mustard seed, without weight or value, misplaced deep in a rock where it cannot be seen or found! Or it could be ‘in the skies’, in that vast, endless structure where a huge star appears no more than a little dot or a floating particle! Or it could be ‘in the earth’ lost in its sand and dust with nothing to indicate it. Nevertheless, ‘God will bring it forth.’ (Verse 16) His knowledge traces it and His power does not let go of it. “God is Gracious, All-Aware.” (Verse 16) A fitting comment on the magnificent scene! Our imagination continues to follow that mustard seed in those deep and vast areas so we reflect on God’s knowledge which never loses sight of it. Thus, our hearts are filled with awe and we turn to God appreciating His knowledge of all that is beyond the realm of our perception. Thus, the truth the Qur’ān wants to drive home is established in our minds.