Maryam - Mariamu (Safu Ndefu ya Manabii) 41-65 - Katika Kivuli cha Qur'ani

Maryam - Mariamu (Safu Ndefu ya Manabii) 41-65 - Katika Kivuli cha Qur'ani | Quran Course

Sura hii inahitimisha masimulizi ya kuzaliwa kwa Yesu kwa kauli inayoonyesha upotofu na upekee wa hadithi inayodai kwamba Yesu ni mwana wa Mungu. Hii ni hadithi ya kubuniwa inayoungwa mkono na baadhi ya Wakristo katika imani zao potofu. Sasa sura hii inatoa simulizi la sehemu ya hadithi ya Ibrahim, ikionyesha upekee na upotofu wa imani za kipagani. Ibrahim ni babu mkuu ambaye Waarabu wanadai kuwa ni chimbuko lao.

The account given in this sūrah of the birth of Jesus is concluded with a statement showing the fallacy and singularity of the myth making Jesus God’s son. This is a fabrication upheld by some Christians in their distorted beliefs. The sūrah now gives an account of part of Abraham’s story, demonstrating the singularity and fallacy of pagan beliefs. Abraham is the great ancestor from whom the Arabs claim to descend.

Kwa kweli, Waarabu washirikina walidai kuwa walinzi wa Al-Ka'bah, iliyojengwa na Ibrahimu na mwanawe, Ismail.

In fact the pagan Arabs claimed the custodianship of the Ka (bah, built by Abraham and his son, Ishmael.

Katika simulizi hii, tabia ya Ibrahimu ya kuridhika, subira na upole inaonekana wazi. Tunaziona sifa hizi katika mwenendo wake na katika maneno yake. Zinaonekana pia kwa uwazi katika tabia yake na jinsi anavyojibu mtazamo wa kiburi wa baba yake. Pia tunaona jinsi Mungu alivyomjalia Ibrahimu neema Yake, akimfidia baba yake na watu wake, wote wakiwa makafiri, kwa watoto wema ambao walizaa taifa zima lenye sehemu yake ya haki ya manabii na wanazuoni wacha Mungu. Hata hivyo, baada yao walikuja vizazi vilivyopuuza sala na kupotoka kutoka katika njia aliyoionyesha Ibrahimu, wakifuata matamanio yao. Hao ndio waliokuwa makafiri.

In this account, Abraham’s contented, patient and gentle character is shown in sharp relief. We see these aspects of his character in his approach and language. They are also clearly apparent in his behaviour and how he responds to his father’s overbearing attitude. We also feel how God has bestowed His grace on Abraham, compensating him for his father and people, all unbelievers, with goodly offspring that beget a whole nation which has its generous share of prophets and saintly divines. Yet these are followed by generations who neglected prayers and deviated from the path shown them by Abraham to pursue their desires. Those were the unbelievers.

Mungu anamweleza Ibrahim katika Qur’ani kuwa alikuwa ‘mtu wa kweli na nabii’. Neno la Kiarabu, şiddīq, lililotafsiriwa hapa kama ‘mtu wa kweli’, lina maana pana kuliko kusema kweli tu. Linaashiria kwamba alikuwa daima mkweli na muumini thabiti wa ukweli. Sifa zote mbili zinaendana vizuri na tabia yake.

God describes Abraham in the Qur’ān as being ‘a man of truth and a prophet’. The Arabic word, şiddīq, translated here as ‘a man of truth’ has a wider sense than merely being truthful. It connotes that he was always truthful and a firm believer in the truth. Both qualities fit well with his character:

Taja kitabuni Ibrahimu. Hakika yeye alikuwa mtu wa kweli na nabii. Alimwambia baba yake: "Baba yangu! Kwa nini unaabudu kitu ambacho hakisikii wala hakioni, na hakikufaidii kwa lolote? Baba yangu! Hakika mimi nimepata elimu ambayo wewe hukuipata. Nifuate, nami nitakuongoza njia iliyonyooka. Baba yangu! Usiabudu shetani, kwani shetani amemwasi Mungu Mwingi wa Rehema. Baba yangu! Naogopa kwamba adhabu kutoka kwa Mwingi wa Rehema itakushukia, nawe utakuwa rafiki wa shetani." (Aya 41-45)

Mention in the Book Abraham. He certainly was a man of truth and a prophet. He said to his father: My father! Why do you worship something that neither hears nor sees and can be of no avail whatever to you? My father! There has come to me knowledge which you do not have. Follow me, and I shall guide you along a straight path. My father! Do not worship Satan, fir Satan has indeed rebelled against [God] the Most Merciful. My father! I dread lest a scourge will fall upon you from the Most Merciful, and then you will become one of Satan’s friends.’ (Verses 41-45)

Ni kwa rufaa ya dhati kama hiyo ndipo Ibrahimu anamwendea baba yake, akijaribu kumwongoza kwenye wema ambao Mungu alimfundisha na ambao alimwelekeza kwake.

It is with such a passionate appeal that Abraham addresses his father, trying to guide him to the goodness God had taught him and to which He had directed him.

Rufaa yake ina mvuto wa kugusa moyo, ikisisitiza nafasi yake kama mwana mwenye upendo. Anamwambia:

His appeal is an endearing one, stressing his position as a loving son. He asks him:

“Kwa nini mnaabudu kitu ambacho hakisikii wala hakioni, wala hakiwezi kukufaidieni kwa lolote?” (Aya ya 42) Desturi ya kawaida ni kwamba watu huelekeza ibada yao kwa mtu aliye mtukufu zaidi, mwenye elimu zaidi, na mwenye nguvu zaidi kuliko binadamu. Kwa hakika, ibada daima hupelekwa kwa aliye juu ya nafasi ya binadamu. Basi imekuwaje kwamba katika kesi hii inaelekezwa kwa kitu kilicho chini ya kiwango cha binadamu, na hata chini ya kiwango cha wanyama; kitu ambacho hakisikii wala hakioni chochote na hakiwezi kuleta faida wala madhara. Hivi ndivyo ilivyokuwa kwa baba wa Ibrahim na jamii yake.

“Why do you worship something that neither hears nor sees and can be of no avail whatever to you?” (Verse 42) The normal practice is that people address their worship to someone who is more exalted, knowledgeable and stronger than man. Indeed worship is always presented to someone exalted above man’s position. How is it, then, that in this case it is presented to something below the level of man, and indeed below the level of animals; something that does not hear or see anything and can cause no benefit or harm. This was the case of Abraham’s father and community.

Waliabudu sanamu, kama vile Waarabu wa Quraysh waliopinga Uislamu.

They worshipped idols, just like the Arabs of the Quraysh who opposed Islam.

Hii ni hoja ya kwanza katika rufaa ya Ibrahim kwa baba yake. Anafuatisha hoja hiyo kwa kauli kwamba hafanyi dai hili kwa hiari yake mwenyewe. Badala yake, analing'amua kwa msingi wa elimu ya kweli aliyopewa na Mungu ili imwongoze katika njia ya uongofu wa kweli. Hakika alikuwa mdogo zaidi na mwenye uzoefu mdogo kuliko baba yake, lakini kile alichokirimiwa kutoka juu kilimpa utambuzi wazi wa ukweli. Kwa hiyo anatoa ushauri wake kwa baba yake ambaye hakupewa elimu kama hiyo. Alitaka baba yake amfuate ili awe katika njia ya ukweli: "Ee baba yangu! Kimenijia kilimu ambacho wewe hukipata. Nifuate, nami nitakuongoza katika njia iliyo nyoofu." (Aya ya 43)

This is the first point in Abraham’s appeal to his father. He follows it with a statement that he does not make this claim at his own behest. Rather, he makes it on the basis of true knowledge that has been vouchsafed to him by God to set him on the path of true guidance. He was certainly younger and less experienced than his father, but what had been bestowed on him from on high gave him a clear recognition of the truth. Hence he gives his advice to his father who had not received such knowledge. He wanted his father to follow suit so that he would be on the road of truth: “My father! There has come to me knowledge which you do not have. Follow me, and I shall guide you along a straight path.” (Verse 43)

Hakuna ubaya kwa baba kumfuata mwanawe pale mwanawe anapokuwa na njia ya moja kwa moja kwa chanzo cha juu kinachoweza kutoa mwongozo wa kweli. Katika hali hii, mwana ndiye anayefuata njia iliyo sahihi, inayoongoza tu kwenye yaliyo mema.

There is nothing wrong with a father following his son when this son has a direct recourse to a higher source able to give true guidance. In this case, the son is the one who follows the right way, leading only to what is good.

Baada ya kumwonyesha baba yake upotofu wa kuabudu sanamu, na kueleza chanzo cha mwongozo aliopewa, ambacho ndicho msingi wa rufaa yake kwa baba yake, Ibrahimu anaweka wazi kwamba njia anayofuata baba yake ni ile ya Shetani. Lengo lake mwenyewe ni kumwongoza baba yake kwenye njia inayokubalika kwa Mungu, Mwingi wa Rehema. Anaogopa kwamba baba yake huenda akajipatia ghadhabu za Mungu na hivyo kuwa rafiki wa karibu wa Shetani.

Having shown his father the fallacy of idol worship and outlined the source of guidance he received, which is the cornerstone of his appeal to his father, Abraham makes it clear that the way followed by his father is that of Satan. His own aim is to guide his father to the way acceptable to God, the Most Merciful. He fears that his father may incur God’s anger and thus become a close friend of Satan:

Baba yangu! Usiabudu Shetani, kwa kuwa Shetani amekuwa mwasi dhidi ya Mungu, Mwingi wa Rehema. Baba yangu! Ninaogopa kwamba adhabu itakushukia kutoka kwa Mwingi wa Rehema, nawe ukawa rafiki wa Shetani.

My father! Do not worship Satan, for Satan has indeed rebelled against [God] the Most Merciful. My father! I dread lest a scourge will fall upon you from the Most Merciful, and then you will become one of Satan’s friends. (Verses 44-45)

Ni Shetani anayewashawishi watu waabudu sanamu. Hii ina maana kwamba mtu yeyote anayeabudu sanamu yuko katika hali sawa na yule anayemwabudu Ibilisi mwenyewe. Shetani, ni lazima isisahaulike, ni muasi anayemwasi Mungu kwa kila namna. Ibrahim anamwonya baba yake asije akajitia katika ghadhabu ya Mungu. Kwa maana akifanya hivyo, atakuwa rafiki na mfuasi wa Shetani, na hivyo kustahiki adhabu ya Mungu. Hili linaonyesha wazi kwamba Mungu anapomwongoza mja wake amtii, hilo lenyewe ni baraka, wakati kumfanya Shetani rafiki ni balaa inayoleta adhabu ya Mungu na nafasi ya maangamizi makubwa Siku ya Hukumu.

It is Satan who tempts people to worship idols. This means that whoever worships idols is in the same position as one who worships the devil himself. Satan, it must not be forgotten, is a rebel who disobeys God in every way. Abraham warns his father against incurring God’s displeasure. For if he does, he will become Satan’s friend and follower and so liable to God’s punishment. This shows clearly that when God guides a servant of His to obey Him, that in itself is a blessing, while befriending Satan is a scourge leading to God’s punishment and a position of utter ruin on the Day of Judgement.

Rufaa ya Ibrahimu, iliyotolewa kwa lugha ya huruma zaidi, haikuweza hata hivyo kuingia moyoni mwa baba yake aliyekuwa mgumu. Baba akajibu kwa kukataa na kwa vitisho:

Abraham’s appeal, made in the most compassionate language, cannot however find its way to his father’s hardened heart. The father retorts with rejection and threats:

"Je, unaukataa miungu yangu, Ibrahimu? Usipoacha, hakika nitakupiga mawe. Sasa ondoka mbele yangu milele!" (Aya 46)

Are you renouncing my gods, Abraham? If you do not desist, I shall most certainly have you stoned. Now begone from me for good! (Verse 46)

Jibu la baba yake lilikuwa kali, la kiburi na la vitisho. Alichukulia kukataa kwa Ibrahimu kuabudu sanamu kuwa ni ukosefu wa adabu. Ilikuwa ni kosa ambalo Ibrahimu alistahili adhabu kali: yaani, kifo kwa kupigwa mawe. Kwa hiyo, alimwambia ajiepushe, la sivyo adhabu ingemfikia.

His father’s answer was harsh, arrogant and threatening. He considered Abraham’s rejection of idols to be impertinent. It was a crime for which Abraham deserved a cruel punishment: i.e. death by stoning. Hence, he advised him to stay away, or else punishment would be forthcoming.

Ni kwa ujinga na ukatili wa namna hii ndipo baba anapojibu ombi la mwanawe lenye shauku na adabu. Hakuna kuzingatia kwa mwanawe kujali na kumhusu baba yake.

It is with such ignorance and cruelty that the father replies to the son’s passionate and polite appeal. No regard is given for the son’s care and concern for his father.

Hii ndiyo mwelekeo wa majibu ambayo wanaoulingania imani hupokea kutoka kwa wale ambao nyoyo zao zimekaziwa na ukafiri na ukosefu wa uongofu.

This is indeed the pattern of response that advocates of faith receive from those who are hardened by disbelief and lack of guidance.

Hata hivyo, Ibrahim hairuhusu hasira iamue mwenendo wake. Hapotezi wajibu wake wa kumtii na kumheshimu baba yake. Kwa hiyo, anaendelea kumsemesha kwa heshima na huruma:

Abraham, however, does not allow anger to dictate his attitude. He does not lose sight of his dutifulness to his father. Hence, he continues to address him with respect and compassion:

Ibrahimu alijibu: Amani iwe juu yenu. Nitamwomba Mola wangu akusamehe; kwa kuwa yeye daima amekuwa mwema sana kwangu. Lakini nitajitenga nanyi nyote na na kile mnachokiomba badala ya Mungu, nami nitamwomba Mola wangu peke yake. Labda kwa dua yangu kwa Mola wangu sitakosa baraka. (Aya 47-48)

Abraham replied: Peace be on you. I shall pray to my Lord to forgive you; for He has always been very kind to me. But I shall withdraw from you all and from whatever you invoke instead of God, and I shall pray to my Lord alone. Perhaps, by my prayer to my Lord I shall not be unblest. (Verses 47-48)

Ibrahimu anafanya iwe wazi kwamba hatajibu tishio hilo, wala hatajihusisha na mabishano yasiyo na maana. Anamwahidi baba yake kwamba atamwomba Mungu amsamehe, na asimwadhibu kwa kumruhusu kupotea zaidi. Atamwomba Mungu amrehemu baba yake na kumwongoza kwenye ukweli. Anamwambia kwamba yeye amezoea fadhila nyingi za Mungu, kwani Yeye hujibu maombi yake. Kisha anaongeza kwamba ikiwa uwepo wake mwenyewe na wito wake vinamkasirisha baba yake, basi atajiondoa, kuwaacha baba yake na watu wake, na kuacha miungu wanayoiomba badala ya Mungu. Atamwabudu Mungu peke yake tu, akitumaini kwamba kwa kufanya hivyo ataepuka kunyimwa baraka. Hiyo ndiyo adabu na unyenyekevu wa muumini. Ibrahimu haoni kwamba anastahili fadhila za Mungu zaidi ya kuepushwa na taabu, huzuni na kuondolewa kwa baraka.

Abraham makes it clear that he will not respond to the threat, nor will he indulge in futile argument. He promises his father to pray to God to forgive him and not to punish him by allowing him to go further astray. He will pray to God to have mercy on his father and guide him to the truth. He tells him that he is used to God’s generous favours, as He answers his prayers. Then he adds that if his own presence and appeal irritate his father, then he will withdraw, leave his father and people, abandoning the deities they invoke instead of God. He will only worship God alone, hoping that by doing so he will avoid being unblest. Such is a believer’s politeness and humility. Abraham does not feel that he is deserving of favours from God more than being spared misery, unhappiness and withdrawal of blessings.

Hivyo Ibrahim alimwacha baba yake, watu wa kwao na nchi yake, pamoja na sanamu zao na desturi zao za ibada. Lakini Mungu alimbariki kwa uzao, na akampa kilicho bora kuliko kile alichokiacha.

Thus Abraham left his father, his community and homeland, as well as their idols and worship practices. God, however, blessed him with offspring and gave him what was better than that which he had sacrificed.

Alipojitenga nao na na kile walichokuwa wakiabudu badala ya Mungu, Tulimpa Is-haka na Yaaqub, na kila mmoja wao Tulimfanya kuwa nabii. Tuliwapa rehema Yetu, na Tuliwapa sifa ya heshima kubwa ya [kufikisha] ukweli.

When he had withdrawn from them and from all that they were worshipping instead of God, We bestowed on him Isaac and Jacob, each of whom We made a prophet. We bestowed on them of Our mercy and We granted them the high honour of [conveying! the truth. (Verses 49-50)

Isaka alikuwa mwana wa Ibrahimu, aliyezaliwa kwake na mkewe Sara, ambaye kabla ya kuzaliwa kwake alikuwa hana watoto. Yakobo alikuwa mwana wa Isaka, lakini anatajwa hapa kana kwamba alikuwa mwana wa Ibrahimu mwenyewe, kwa sababu alizaliwa wakati babu yake akiwa hai, akikulia chini ya uangalizi wake. Hivyo, alikuwa karibu sana na babu yake, kana kwamba alikuwa mwanawe mwenyewe. Alijifunza imani moja kwa moja kutoka kwake, na akawafundisha watoto wake mwenyewe. Isaka na Yakobo wote wawili walikuwa manabii.

Isaac was Abraham’s son, born to him by his wife Sarah who, prior to his birth, was childless. Jacob was Isaac’s son, but he is mentioned here as though he were Abraham’s own son, because he was born during his grandfather’s lifetime, growing up under his care. Thus, he was close to his grandfather, just as though he were his own son. He learnt faith from him directly and he taught it to his own children. Both Isaac and Jacob were prophets.

"Tumewapa rehema Yetu." (Aya ya 50) Hii inarejelea Ibrahimu, Ishaka na Yakobo, pamoja na vizazi vyao. Wote walikuwa wapokeaji wa rehema ya Mungu, ambayo inatajwa hapa kama zawadi kubwa kabisa iliyotolewa na Mungu katika mazingira ya jumla ya sura hii. Zaidi ya hayo, ni ukarimu wa Mungu ndio uliomfidia Ibrahimu kwa kupoteza watu wake na nchi yake, na kumpa faraja katika mazingira yake mapya ya upweke. "Tumewapa heshima kubwa ya [kufikisha!] ukweli." (Aya ya 50) Walikuwa waaminifu katika utume wao, wakifurahia uaminifu na heshima miongoni mwa watu wao. Neno lao lilisikilizwa na kupokelewa vizuri.

“We bestowed on them of Our mercy.” (Verse 50) This is a reference to Abraham, Isaac and Jacob, as well as to their offspring. They were all recipients of God’s mercy, which is mentioned here as the most bounteous gift granted by God in the general ambience of the sūrah. Furthermore, it was the quality of God’s bounty that compensated Abraham for the loss of his people and homeland, giving him reassurance in his new solitary environment. “We granted them the high honour of [conveying! the truth.” (Verse 50) They were truthful in their mission, enjoying trust and honour among their people. Their word was listened to and received well.

Sura inaendelea, ikizungumza kuhusu tawi hilo hilo la uzao wa Ibrahim, na ikitukumbusha Musa na Harun: "Na itaje katika Kitabu Musa, alikuwa mteule, mjumbe wa Mwenyezi Mungu na nabii. Tulimwita kutoka upande wa kulia wa Mlima Sinai, na tukamkaribisha kwetu katika mazungumzo ya siri. Tulimpa, kwa rehema yetu, nduguye Harun, awe nabii." (Aya 51-53)

The sūrah moves on, speaking about the same branch of Abraham’s seed and reminding us of Moses and Aaron: “And mention in the Book Moses, who was a chosen one, a messenger of God and a prophet. We called out to him from the right side of Mount Sinai and drew him near [to Us] in mystic communion. We gave him, out of Our grace, his brother Aaron, to be a prophet.” (Verses 51-53)

Musa anaelezwa hapa kuwa ni mmoja aliyechaguliwa kwa kazi ya kujitolea kwa wito wa Mungu. Anatambulishwa kuwa ni nabii aliyekabidhiwa ujumbe ambao lazima awafikishie watu. Nabii hapewi kazi ile ile. Yeye ni mfuasi wa imani ambayo anaipokea moja kwa moja kutoka kwa Mungu. Miongoni mwa Wana wa Israeli walikuwepo manabii wengi waliopewa kazi ya kuhubiri ujumbe ulioletwa na Musa na kuwahukumu watu kwa mujibu wa Taurati aliyofunuliwa kwake na Mungu: "Hakika ni Sisi tuliyeteremsha Taurati, ndani yake mna uongofu na nuru. Kwayo waliwahukumu Mayahudi manabii waliojisalimisha kwa Mungu, na pia wanazuoni na mafakihi:

Moses is described here as one who was chosen for the task of dedication to God’s call. He is identified as a prophet who is entrusted with a message that he must deliver to people. A prophet is not given the same task. He is an advocate of faith which he receives from God directly. Among the Children of Israel there were many prophets who were given the task of advocating the message delivered by Moses and judging among people according to the Torah revealed to him by God: “Indeed, it is We who revealed the Torah, containing guidance and light. By it did the prophets, who had surrendered themselves to God, judge among the Jews, and so did the divines and the rabbis:

“[Wakahukumu] kwa mujibu wa yale waliyokabidhiwa kuyalinda katika Kitabu cha Mungu na ambayo wao wenyewe walikuwa mashahidi wake.” (5: 44)

[they gave judgement] in accordance with what had been entrusted to their care of God’s Book and to which they themselves were witnesses.” (5: 44)

Neema aliyopewa Musa imeangaziwa alipoitwa kutoka upande wa kulia wa Mlima Sinai. [Huo ulikuwa upande wa kulia wa Musa alipokuwa amesimama wakati huo akiukabili mlima.] Alisogezwa karibu sana hata akazungumzwa katika ushirika. Hatujui mawasiliano hayo yalifanyikaje, wala Musa aliyaelewaje. Je, ilikuwa sauti aliyoisikia Musa kupitia masikio yake kwa njia ya kawaida, au ni ujumbe aliopokea kwa utu wake wote? Pia hatujui Mungu alimwandaaje Musa kupokea maneno yake mwenyewe. Lakini tunaamini kwamba yote haya yalitokea. Ni rahisi tu kwa Mungu kulitimiza, akimleta mja wake katika ushirika pamoja naye huku akimhifadhi ubinadamu wake. Hatupaswi kusahau kwamba mwanadamu alipata hadhi yake kwa kupuliziwa roho ya Mungu ndani yake.§ Sura hii inataja jinsi Mungu alivyomwonyesha Musa rehema yake kwa kumpa msaada wa Haruni, ndugu yake, ambaye Mungu pia alimfanya kuwa nabii. Ni Musa aliyeomba msaada huu na Mungu akaukubali: "Ndugu yangu Haruni ni fasaha zaidi kwa usemi kuliko mimi. Basi mtume pamoja nami kama msaidizi, ili aseme kunisadikisha; kwani ninaogopa wasije wakanikadhibisha." (28: 34) Hakika katika sura yote kuna hali isiyokosekana ya rehema ya Mungu.

The grace granted to Moses is highlighted as he was called out from the right side of Mount Sinai. [That was the right side of Moses as he stood at that moment facing the Mount.] He was drawn so close as to be spoken to in communion. We do not know how this communication took place, or how Moses understood it. Was it a voice heard by Moses through his ears in the normal way, or was it an address received by his whole being. Nor do we know how God prepared Moses to receive His own words. But we believe that all this took place. It is simply very easy for God to accomplish it, bringing His servant into communion with Him while at the same time retaining his humanity. We must not forget that man acquired his status with the breathing in of God’s spirit into him.§ The sūrah mentions how God bestowed His mercy on Moses by giving him the support of Aaron, his brother, whom God also made a prophet. It was Moses who requested this help and God granted it: “My brother Aaron is far better in speech than I am. Send him, therefore, as a helper, so that he might bear witness to my speaking the truth; for I fear indeed that they will accuse me of lying.” (28: 34) Indeed, throughout the sūrah there is an unmistakeable air of divine mercy.

Sasa sura inarejelea tawi lingine la uzao wa Ibrahim, ikimleta Ismail, baba wa Waarabu, kwa kumtaja kwa namna ya pekee.

Now the sūrah refers to the other branch of Abraham’s seed, bringing in Ishmael, the father of the Arabs, for special mention:

Na taja katika Kitabu hiki Ismail, ambaye alikuwa mkweli wa ahadi, na alikuwa Mtume wa Mungu, nabii. Alikuwa akiwaamuru watu wake swala na zaka, na Mola wake alikuwa radhi naye. (Aya 54-55)

And mention in the Book Ishmael who was always true to his promise, and was a messenger of God, a prophet. He used to enjoin on his people prayer and charity, and his Lord was well pleased with him. (Verses 54-55)

Sura hii inaangazia sifa ya pekee ya Ismail, nayo ni kutimiza ahadi yake. Hii ni sifa ya pamoja kwa manabii wote na kwa wanaume na wanawake wote wanaomcha Mungu. Ukweli kwamba imeangaziwa hapa unaonyesha kwamba kwa upande wa Ismail lazima ilikuwa na umuhimu wa pekee sana. Zaidi ya hayo, Ismail amepewa hadhi ya Mtume wa Mungu, jambo linalomaanisha kwamba aliufikisha ujumbe wa Mungu kwa Waarabu wa zamani.

The sūrah highlights a special quality of Ishmael’s, which was his being true to his promise. This is a characteristic common to all prophets and all God-fearing men and women. The fact that it is highlighted here suggests that in Ishmael’s case it must have had very special significance. Moreover, Ishmael is given the status of messenger of God, which means that he preached God’s message to the Arabs of old.

Hakika yeye alikuwa babu yao mkuu. Tunajua kwamba hata muda mfupi kabla ya kuja kwa ujumbe wa Nabii Muhammad ﷺ, kulikuwa na Waarabu wachache waliomwamini Mungu mmoja. Pengine walikuwa mabaki ya mwisho ya wafuasi wa Ismaili.

Indeed he was their highest grandfather. We know that even shortly before the advent of the message of the Prophet Muĥammad, there were some individual Arabs who believed in one God. Most probably they were the last remnants of Ishmael’s followers.

Sura hiyo pia inataja kwamba misingi ya imani yake ilijumuisha sala na zaka, ambazo aliwaamuru familia yake na watu wake wazitekeleze. Zaidi ya hayo, sura hii inatuhakikishia bila shaka yoyote kwamba Ismaili alipata radhi za Mungu, jambo ambalo huleta hisia ya kuridhika na faraja kwa yeyote anayelisoma. Kuridhika huku ni kipengele kingine kinachoenea sura nzima, kama ilivyo rehema. Kwa hakika, mambo haya mawili ya rehema na kuridhika yanahusiana kwa karibu.

The sūrah also mentions that the fundamentals of his faith included prayer and zakāt, which he ordered his family and his people to observe. Moreover, the sūrah leaves us in no doubt that Ishmael earned God’s pleasure, which imparts a sense of contentment and satisfaction to anyone. This contentment is another aspect that permeates the whole sūrah, in the same way as mercy. In fact the two aspects of mercy and contentment are mutually related.

Nabii wa mwisho kutajwa katika sura hii ni Idrīs: “Na tajia katika Kitabu Idrīs. Hakika alikuwa mkweli, nabii. Tulimwinua hadi cheo cha juu.” (Aya 56-57)

The last prophet to be mentioned in this sūrah is Idrīs: “And mention in the Book Idrīs, who was a man of truth, a prophet. We raised him to a lofty station.” (Verses 56-57)

Hatuna njia ya kubaini katika kipindi gani cha historia Idrīs aliishi. Kuna uwezekano mkubwa alikuwa kabla ya Ibrahimu. Hakuwa miongoni mwa manabii wa Kiyahudi. Hakuna kutajwa kwake katika vitabu vya Kiyahudi. Qur’ani inamweleza kuwa mtu wa kweli na nabii. Inarekodi ukweli kwamba Mungu alimpa heshima na kumfanya astahili sifa, akimwinua hadi nafasi ya juu.

We have no way of determining during which period of history Idrīs lived. Most probably he was ahead of Abraham. He was not one of the Jewish prophets. There is no mention of him in the Jewish books. The Qur’ān describes him as a man of truth and a prophet. It records the fact that God granted him honour and made him worthy of praise, elevating him to a lofty position.

Kuna mtazamo ambao tungependa kuutaja hapa bila kupendekeza kama ni kweli au si kweli. Baadhi ya wanaelimu wa Misri ya kale (Egyptologists) wanapendekeza kwamba Idrīs ni umbo la Kiarabu la Osiris, kama vile Yohanna anavyoitwa Yaĥyā kwa Kiarabu, na Eliesha kama Al-Yasa`. Tunajua kwamba kuhusu Osiris kumesukwa hadithi nyingi. Inasemekana kwamba Wamisri wa kale waliamini kwamba alipandishwa mbinguni ambako aliwekwa juu ya kiti cha enzi.

There is a view we would like to mention here without suggesting whether it is true or false. Some Egyptologists suggest that Idrīs is an Arabicized form of Osiris in the same way as Yohanna is Arabicized as Yaĥyā, and Eliesha as Al-Yasa`. We know that around Osiris many a legend has been woven. It is said that old Egyptians believed that he was elevated to heaven where he was established on a throne.

Yeyote ambaye, baada ya kufa, akaonekana kuwa na matendo mema zaidi katika maisha haya kuliko mabaya, atajiunga na Osiris ambaye amekuwa mungu wa Kimisri. Pia inasemekana kwamba aliwafundisha Wamisri kila kitu walichokijua kabla ya kupandishwa mbinguni.

Whoever, after death, is found to have to his credit more good deeds in this life than bad ones will join Osiris who has become an Egyptian deity. He is also said to have taught the Egyptians all that they knew before he was elevated to heaven.

Hata hivyo, sisi tunajizuia kwa yale ambayo Qur’ani inasema kuhusu Idrīs, bila kujiingiza katika dhana. Tunasema tu kwamba ina uwezekano mkubwa zaidi kwamba aliishi kabla ya wakati wa Ibrahimu.

Be that as it may, we confine ourselves to what the Qur’ān states about Idrīs, without indulging in speculation. We only say that it is more probable that he lived before the time of Abraham.

Sūrah hii inawataja manabii hawa wote kwa mpangilio ili kulinganisha kundi la waumini wacha Mungu na vizazi vilivyofuata vya Waarabu washirikina na Waisraeli wasioamini.

The sūrah mentions all these prophets in order to compare them, a group of God- fearing believers, with later generations of pagan Arabs and unbelieving Israelites.

Pengo linalotenganisha hao wawili ni kubwa mno. Hakuna kitu chochote kinachowaleta waliokuja karibu na mababu zao.

The gulf separating the two is vast. There is nothing to bring the newcomers close to their ancestors.

Hawa ndio baadhi ya manabii ambao Mwenyezi Mungu aliwaneemesha kwa baraka zake — miongoni mwa wazao wa Adamu, na miongoni mwa wale tuliowachukua pamoja na Nuhu katika safina, na miongoni mwa wazao wa Ibrahimu na Israili, na miongoni mwa wale tuliowaongoza na kuwateua. Walipokuwa wakisomewa aya za Mwenyezi Mungu, Mwingi wa Rehema, walianguka chini kusujudu na kulia. Baadaye walifuatiwa na vizazi vilivyopuuza sala zao na kufuata tu matamanio yao; na hao watakutana, baada ya muda, na kukata tamaa kabisa. (Aya 58-59)

These were some of the prophets upon whom God bestowed His blessings — of the seed of Adam, and of those whom We carried in the ark with Noah, and of the seed of Abraham and Israel, and of those whom We had guided and chosen. When the revelations of [God] the Most Merciful were recited to them they fell down prostrating themselves [before Him] and weeping. They were succeeded by generations who neglected their prayers and followed only their lusts; and these will, in time, meet with utter disillusion. (Verses 58-59)

Katika taswira hii ya nafasi ya utume katika historia ya binadamu, tunaona tu vipengele vikuu vilivyoainishwa: "wa kizazi cha Adamu," na "wale tuliowabeba pamoja na Nuhu katika safina," na pia "wa kizazi cha Ibrahimu na Israili." Kizazi cha Adamu kinajumuisha wote, na Nuhu anarejelea wote waliokuja baada yake, wakati Ibrahimu anaunganisha matawi mawili makuu ya utume: Yakobo kama kichwa cha mti wa Waisraeli, na Ishmaeli ambaye Waarabu ni wa kizazi chake, na miongoni mwao ndipo alipotoka Mtume wa mwisho kabisa ﷺ.

In this scene of the role of prophethood in human history, we see only the main features delineated: of the seed of Adam,’ and of those whom We carried in the ark with Noah,’ and also ‘of the seed of Abraham and Israel.’ Adam’s seed includes all, and Noah refers to all who came after him, while Abraham combines the two major branches of prophethood: Jacob as the head of the Israelite tree and Ishmael to whom the Arabs belong and from among whom came the last of all prophets.

Manabii hao pamoja na wale miongoni mwa kizazi chao ambao Mwenyezi Mungu aliwaongoza na kuwachagua miongoni mwa watu wema wana sifa moja kuu inayofanana: "Walipoambiwa aya za [Mwenyezi Mungu] Mwingi wa Rehema zilipokuwa zikisomwa, walianguka kifudifudi wakisujudu [mbele Yake] na kulia." (Aya ya 58) Ni wacha Mungu wa kweli, nyeti sana kwa kile kinachomridhisha au kinachomkasirisha Mwenyezi Mungu. Wanatetemeka aya zake zinaposomwa. Hisia hii ni kali sana hadi hawawezi kueleza hisia zao za ndani kwa maneno. Macho yao yanajaa machozi, nao huanguka kifudifudi mbele ya Mwenyezi Mungu na kulia.

Those prophets together with those from among their offspring whom God guided and chose of pious people share a main quality in common: “When the revelations of [God] the Most Merciful were recited to them they fell down prostrating themselves [before Him] and weeping.” (Verse 58) They are truly God-fearing, very sensitive to what pleases or displeases God. They shudder when His revelations are recited. This sensation is so strong that they cannot express their inner feelings in words. Their eyes are tearful and they fall down prostrating themselves before God and weep.

Lakini watu wacha Mungu sana kama hao wanafuatwa na vizazi vilivyo mbali na Mungu, na watu wanaozembea sala zao na kukataa kuwa ni wajibu juu yao. Badala yake, wao hufuata matamanio yao tu na kujiingiza katika kila tabia ya kutovumilika. Tofauti hii ni wazi sana, na utofautiano huu ni kamili.

Yet such highly God-fearing people are succeeded by generations that are distant from God, by people who neglect their prayer and deny it as a duty incumbent on them. Instead, they follow only their lusts and indulge in every loose activity. The difference is so clear and the contrast complete.

Sūrah hii inawaonya wale waliogeuka kutoka kwenye njia iliyofuatwa na mababu zao wacha Mungu, na inawaonyesha kwamba wamehakikishiwa kupoteza njia yao na kuishia katika maangamizi. Hakika mwisho wao unakaribia: "Hawa watakutana, baada ya muda, na kukatishwa tamaa kabisa." (Aya ya 59) Kukatishwa tamaa kutawaongoza kwenye upotovu, na upotovu utawapeleka kwenye maangamizi kamili.

The sūrah warns those who turned away from the path followed by their God- fearing forefathers, and shows them that they are bound to lose their way and end in ruin. Indeed, their end looms large: “These will, in time, meet with utter disillusion.” (Verse 59) Disillusion will lead them into error, and error will take them to utter destruction.

Sura hiyo inaweka wazi kwamba mlango unabaki wazi kwa wote wanaotaka kutubu na kurekebisha mwenendo wao. Kupitia mlango huo hufika harufu ya rehema ya Mungu na nuru ya neema tele:

The sūrah makes it clear that the door remains wide open for all who wish to repent and mend their ways. Through that door comes the scent of God’s mercy and the aura of abounding grace:

Isipokuwa wale watakaotubu, kuamini na kutenda mema. Hao wataingia Peponi wala hawatadhulumiwa chochote: Mabustani ya Adn ambayo (Mwenyezi Mungu) Mwingi wa Rehema amewaahidi waja Wake katika ulimwengu usioweza kufikiwa na utambuzi wa kibinadamu. Hakika ahadi Yake ni ya kutimizwa. Humo hawatasikia upuuzi wowote, bali sauti ya amani tu. Na riziki yao itatolewa huko asubuhi na jioni. Hii ndiyo Pepo tutakayowapa waja wetu wacha Mungu warithi.

Excepted, however, shall be those who repent, believe and do righteous deeds. These will enter the Garden and will not be wronged in any way: the gardens of Eden which [God] the Most Merciful has promised to His servants, in the realm that lies beyond the reach of human perception. Indeed, His promise is certain of fulfilment. There they will hear no idle talk, but only the voice of peace. And their sustenance shall be given them there morning and evening. Such is the paradise which We shall give the righteous among Our servants to inherit. (Verses 60-63)

Toba inayoanzisha kukubali kwa dhati dini ya Mungu na kutenda mema, hivyo kufanya maana yake chanya kuwa halisi wazi, huhakikisha kuepuka hatima hiyo ya uharibifu. Wale wanaokimbilia toba ya namna hiyo hawataishia kukatishwa tamaa, bali watakwenda peponi, ambako hawatatendewa dhuluma yoyote. Wataenda huko kwa makao ya milele. Mungu ameahidi kuingia katika bustani hii kwa waja wake, nao waliliamini kabla hawajaweza kuliona, kwa sababu ahadi ya Mungu daima hutimia.

Repentance that initiates a sincere acceptance of the divine faith and good works, thus making its positive significance a clear reality, ensures escape from that ruinous fate. Those who resort to such repentance will not end up in disillusion, but will rather go to heaven, where they are subjected to no wrong. They go there for permanent abode. God has promised entry into this garden to His servants and they believed in it before they could ever see it, because God’s promise always comes true.

Sura kisha inachora picha ya pepo na wakazi wake: "Humo hawatasikia upuuzi wowote, isipokuwa salamu ya amani tu." (Aya ya 62) Mazungumzo yao hayana maneno ya bure, kelele wala ubishi usio na faida. Ni mazungumzo ambamo sauti moja tu ndiyo inayosikika. Ni aina ya sauti inayoendana na mazingira haya mazuri yaliyojaa kuridhika. Hiyo ni sauti ya amani. Riziki hakika itakuja katika pepo hii, bila haja ya kufanya kazi ngumu, wasiwasi wala hofu. Haitakwisha kamwe: "Riziki yao itakuwa humo asubuhi na jioni." (Aya ya 62) Katika mazingira mazuri kama haya, maombi, madai na wasiwasi havina nafasi.

The sūrah then draws an image of heaven and its dwellers: “There they will hear no idle talk, but only the voice of peace.” (Verse 62) Their talk is free of idle remarks, loud noise, futile argument. It is a conversation when only one type of voice is heard. It is the type that fits in with this pleasant atmosphere, full of contentment. That is the voice of peace. Provisions are certain to come in this heaven, without the need for hard work, worry or anxiety. They will never be exhausted: “Their sustenance shall be given them there morning and evening.” (Verse 62) In such a blissful atmosphere, requests, demands and worries are out of place.

"Hiyo ndiyo Pepo ambayo tutawapa wacha Mungu miongoni mwa waja wetu iwe urithi wao." (Aya ya 63) Yeyote anayetaka kushiriki urithi huu anajua njia ya kuuhakikisha: toba, imani thabiti na matendo mema. Asili na ukoo havina faida yoyote. Baadhi ya watu wanatokana na wale manabii wacha Mungu na watu wema waliofuata uongofu wa Mwenyezi Mungu, ambao Mungu aliwachagua kwa heshima, lakini wazao wao wameacha kuswali na kufuata matamanio yao ya kiovu. Asili yao haikuwafaidia kitu. Hakika watamalizia kwa kukatishwa tamaa.

“Such is the paradise which We shall give the righteous among Our servants to inherit.” (Verse 63) Anyone who wishes to share in this inheritance is aware of the way to ensure it: repentance, firm belief and good works. Descent and ancestry are of no avail. Certain people descended from those God-fearing prophets and the goodly people who followed divine guidance and whom God selected for honour, but their descendants neglected their prayers and followed their own wanton desires. Their descent benefited them nothing. They are certain to end in disillusion.

Sura hii inamalizia kwa tamko la Mola Mtukufu kuwa Yeye ndiye Bwana pekee wa ulimwengu wote. Kwa hiyo, watu wanaelekezwa kumwabudu Yeye peke yake na kuvumilia kwa subira majukumu magumu yanayohusika. Zaidi ya hayo, uwezekano wa mtu yeyote kuwa na kitu kinachofanana na Mungu umekataliwa kabisa.

This passage of the sūrah ends with a declaration of God’s total Lordship of the universe. Hence, people are directed to worship Him alone and to bear with patience the hard tasks involved. Furthermore, the possibility of anyone having something in common with God is absolutely negated.

Hatushuki isipokuwa kwa amri ya Mola wako Mlezi. Ni Yake yote yaliyo mbele yetu, na yote yaliyo nyuma yetu, na yote yaliyo baina ya hayo. Na Mola wako Mlezi hasahau kamwe. Yeye ndiye Mola Mlezi wa mbingu na ardhi na vyote vilivyo baina yake.

We descend only by the command of your Lord. To Him belongs all that is before us and all that is hidden from us and all that is in between. Never does your Lord forget anything. He is the Lord of the heavens and the earth and all that is between them.

Basi mwabudu Yeye peke yake, na dumu katika ibada Yake. Je, unamjua yeyote ambaye jina lake linastahili kutajwa pamoja na Lake?

Worship Him alone, then, and remain steadfast in His worship. Do you know any whose name is worthy to be mentioned side by side with His? (Verses 64-65)

Riwaya zote zinakubaliana kwamba malaika Gabriel aliamriwa kumwambia Mtume ﷺ kauli ya kwanza: “Hatushuki isipokuwa kwa amri ya Mola wako Mlezi.” (Aya ya 64)

Reports are unanimous that the angel Gabriel was ordered to say the first statement to the Prophet: “We descend only by the command of your Lord.” (Verse 64)

Hii ilikuwa jibu kwa Mtume ﷺ alipohisi kwamba wahyi unachelewa kuja. Kwa kweli Jibril alikuwa hajamjia kwa muda fulani, na akapata hisia ya upweke, akimkosa sana yule malaika aliyempenda. Ndipo Mwenyezi Mungu alimwamuru Jibril amwambie: “Sisi hatushuki isipokuwa kwa amri ya Mola wako.” Yeye ndiye anayeendesha mambo yetu yote: “Ni Vyake vilivyo mbele yetu na vilivyo nyuma yetu na vilivyo baina ya hayo.” (Aya ya 64) Yeye hasahau chochote. Wahyi hushushwa pale Yeye, katika hekima Yake, anapotaka kushushwa.

This was in reply to the Prophet when he felt that revelation was slow in coming. In fact Gabriel had not come to see him for some time, and he experienced a feeling of loneliness, keenly missing the angel whom he loved. Gabriel was then ordered by God to tell him: “We descend only by the command of your Lord.” He conducts all our affairs: “To Him belongs all that is before us and all that is hidden from us and all that is in between.” (Verse 64) He forgets nothing. Revelations are bestowed when He in His wisdom wills that they be bestowed.

Aya inamalizika kwa kauli: "Mola wako Mlezi hasahau chochote." (Aya ya 64) Inafaa kwamba kauli hii ifuatiwe na amri ya kumwabudu Mungu peke yake na kuwa thabiti, huku ikitangaza pia utawala wake wa Ulezi juu ya vitu vyote: "Yeye ndiye Mola Mlezi wa mbingu na ardhi na vyote vilivyo baina yake." (Aya ya 65)

The verse ends with the statement: “Never does your Lord forget anything.” (Verse 64) It is fitting that this comment should be followed with the injunction to worship God alone and remain steadfast, declaring at the same time His Lordship over all things: “He is the Lord of the heavens and the earth and all that is between them.” (Verse 65)

Hakuna mwingine yeyote mwenye sehemu yoyote katika utawala huu.

No one else has any share in this Lordship.

"Basi mwabuduni Yeye peke yake, na subirini katika ibada Yake." (Aya ya 65) Mwabuduni Yeye, na mvumilie kubeba majukumu ambayo ibada hiyo inayahitaji.

“Worship Him alone, then, and remain steadfast in His worship.” (Verse 65) Worship Him and persevere in shouldering the responsibilities that such worship entails.

Hizi ni pamoja na wajibu wa kufikia kiwango cha juu kinachomwezesha mtu kujidhihirisha mbele Yake, na wa kudumisha kiwango hiki cha juu. Mwabudu Yeye peke Yake na uhamasishe uwezo wako wote na nguvu zako zote ili kukutana Naye na kujifunza kutoka chanzo hicho kitukufu. Hii ni kazi ngumu, inayomhitaji mtu kujiweka huru na vizuizi vyote, majukumu yote, shughuli zote na visumbufu vyote. Hata hivyo, kazi hii imeambatana na furaha ambayo haiwezi kuthaminiwa kikamilifu isipokuwa na wale ambao wameshaipitia. Lakini furaha hiyo haiwezi kupatikana isipokuwa na wale wanaoinuka kwa kazi hiyo na kuitimiza kwa azma inayostahili. Kujitolea ndio neno muhimu hapa, na pasipo kujitolea, furaha haitakuja, wala matokeo ambayo mtu anayatamani.

These include the responsibility of attaining the high standard that allows one to present oneself before Him and of maintaining this high standard. Worship Him alone and mobilize all your abilities and potential for meeting Him and for learning from that sublime source. This is a hard task, requiring one to free oneself of all restrictions and responsibilities, activities and distractions. Yet this task is coupled with a pleasure that cannot be fully appreciated except by those who have experienced it. Yet the pleasure cannot be gained except by those who rise to the task and fulfil it with the determination it deserves. Dedication is the key word here, and without dedication, the pleasure will not be forthcoming, nor the results one hopes for.

"Basi mwabudu Yeye peke yake, na ubaki thabiti katika ibada Yake," tukikumbuka kwamba ibada katika Uislamu haimaanishi vitendo vya ibada pekee. Inajumuisha shughuli zote, hisia, nia na mawazo. Ni vigumu kuelekeza yote haya mbinguni na kufanya lengo lake kuwa kupata radhi za Mungu. Kwa kuwa ni vigumu, inahitaji subira na uvumilivu. Inahitaji kwamba mtu aelekeze kila shughuli ya kibinadamu duniani kwenye kumridhisha Mungu, akihakikisha kwamba inabaki huru na vizuizi vyote, majaribu na matamanio.

“Worship Him alone, then, and remain steadfast in His worship,” remembering that worship in Islam does not denote merely the rituals of worship. It includes all activities, feelings, intentions and thoughts. It is hard to direct all these towards heaven and make their aim the winning of God’s pleasure. As it is hard, it requires perseverance. It requires that one directs every human activity on earth to pleasing God, ensuring that it remains free of all restrictions, temptations and desires.

Hivyo ndivyo tunavyoona jinsi Uislamu ulivyo, kwa kweli, mfumo kamili wa maisha. Mtu anapoutekeleza mfumo huu, huku akihisi kwamba kila anachokifanya, kikubwa au kidogo, ni ibada kwa Mungu, hufikia kiwango safi na chenye nuru cha ibada. Mfumo wa namna hii, ili utekelezwe ipasavyo, unahitaji subira na uvumilivu wakati wa mateso.

Thus we see how Islam is truly a comprehensive system for life. When man implements this system, feeling that whatever he does, large or small, is meant as worship of God, he rises to the pure and enlightened level of worship. Such a system requires, for its proper fulfilment, perseverance and endurance at the time of suffering.

Amri hutolewa kwetu sote kwamba tunapaswa "kumwabudu Yeye peke yake." Yeye ndiye Mmoja pekee katika ulimwengu wote anayestahili kuwa mpokeaji wa ibada yetu. Kifungu hicho kinahitimishwa kwa swali la balagha: "Je, unamjua yeyote ambaye jina lake linastahili kutajwa pamoja na Lake?" (Aya ya 65) Swali hili pia linauliza kama tunamjua yeyote aliye sawa na Mungu. Yeye ametukuka juu ya vitu vyote!

The command is given to us all that we must “worship Him alone.” He is the only One in the universe who deserves to be the recipient of our worship. The passage concludes with the rhetorical question: “Do you know any whose name is worthy to be mentioned side by side with His?” (Verse 65) This question also asks whether we know any equal to God. Supreme is He above all things!

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