Sura hii inaanza moja kwa moja kwa shambulio dhidi ya makafiri, bila utangulizi wowote wala maneno ya kuandaa. Makafiri hawa, ambao huwazuia wengine kufuata njia ya Mungu, wanakabiliwa na hatari ya vitendo vyao kupotea na kuishia kwa kitu kisicho na faida. Hili linawahusu makafiri wote, iwe ni wale wanaowazuia wengine kwa hiari yao wenyewe, au wale wenyewe wanaozuiliwa kisha nao kuwazuia wengine kufuata njia ya Mungu. Mwanzoni kabisa, sura inatupa hisia kwamba vitendo vimehuishwa, vinasonga kimwili, lakini mienendo yake imepotoka, imepotea mbali, na haina lengo lolote lililo wazi. Matokeo yake ni hasara kubwa na maangamizi. Uhuishaji huu unatumiwa kutoa taswira ya vita ambamo vitendo vinajitenga na watu waliovifanya: matokeo yake ni kwamba wote wawili wanapotea zaidi mbali kutoka kwa mwenzake, na yote yanaishia kwenye uharibifu.

The surah opens with a straightforward attack against the unbelievers, without any introduction or preparatory remarks. These unbelievers, who debar others from God’s path, are faced with the prospect of their deeds going astray and ending up with nothing. This applies to all unbelievers whether they are those who debar others on their own initiative, or they themselves are debarred and then debar others from God’s path. At the outset, the surah gives us a sense of deeds being animated, physically on the move, but their movements are erroneous, far astray, and without any defining goal. The result brings utter loss and destruction. Such animation is employed to provide an image of a battle in which the deeds separate themselves from the people who perform them: the result is that both go further astray from each other, and all ends in ruin.

Matendo haya yaliyobatilishwa yanaweza kurejelea, hasa, yale ambayo makafiri walitumaini kwamba yangewaletea matokeo mema; kwa maneno mengine, yalionekana kwao kuwa matendo mema. Hata hivyo, tendo jema lisilojengwa juu ya imani hupoteza thamani yake; wema wake ni wa juu juu tu.

These deeds that are brought to nothing may refer, in particular, to the ones that the unbelievers hoped would bring them good results; in other words, they appeared to them as good deeds. However, a good deed that is not based on faith loses its value; its goodness is superficial.

Lililo muhimu ni nia inayozaa tendo, si umbo la tendo lenyewe. Hata kama nia ni njema, isipotegemea imani inaweza kuwa ya muda tu au matokeo ya msukumo wa ghafla. Imani, kwa upande mwingine, huunganisha vitendo na hisia zote za mwanadamu na msingi thabiti. Hii huyapa matendo maana na lengo lake, huyaletea uthabiti na kuhakikisha kwamba athari zake zinaendana na mfumo wa Kimungu unaoziunganisha sehemu zote za ulimwengu. Hivyo, kila tendo linaonekana kuchangia maendeleo ya jumla ya ulimwengu, likitimiza nafasi fulani na kuhudumia lengo fulani.

What is important is the motive that gives rise to the deed, not the form of the deed. Even if the motive is good, unless it relies on faith it may be only temporary or the result of sudden impulse. Faith, on the other hand, links all mans actions and feelings to a solid base. This gives deeds their meaning and aim, bringing them consistency and ensuring that their effects are in line with the Divine system that links all parts of the universe together. Thus, every action is seen to contribute to the overall progress of the universe, fulfilling a role and serving an end.

Kanuni iliyotajwa katika aya ya kwanza ya sura hii imefanywa kuwa msingi wa amri kwa waumini kupigana na makafiri. Waumini ndio wanaofuata haki ambayo lazima iimarishwe katika maisha ya binadamu duniani. Haki hiyo inapaswa kupewa nguvu ya kuendesha mambo ya maisha, na hivyo maisha ya binadamu yanakuwa yamejengwa juu ya haki na kurejelea kila kitu kwake. Makafiri, kwa upande mwingine, wanafuata batili.

The principle stated in the first verse of the surah is made the basis of the directive to the believers to fight the unbelievers. The believers are the ones who follow the truth that must be established in human life on earth. It, truth, should be given the power to conduct life’s affairs. Thus, human life becomes based on the truth and refers everything to it. The unbelievers, on the other hand, follow falsehood.

"Sasa itakapokutana na makafiri vitani, basi wapigeni shingoni. Kisha mtakapowashinda kabisa, wafungeni kwa nguvu. Baada ya hapo, waachilieni huru kwa hisani au kwa fidia, mpaka vita itakapoweka chini mzigo wake." (Aya ya 4) Aya hii inahusu hasa kukutana vitani, si kukutana kwingine kwote kati ya waumini na makafiri. Hadi kushuka kwa sura hii, washirikina waliishi katika Peninsula ya Arabia; baadhi yao walikuwa katika vita na waumini, na wengine walikuwa wamefungwa na mikataba ya amani. Sura ya 9, Tawbah, ilikuwa bado haijateremshwa wakati huo, ikitoa taarifa kwamba mikataba yenye tarehe za kumalizika haitafanywa upya.

This should be removed with all its effects on human life: “Now when you meet the unbelievers in battle, smite their necks. Then when you have thoroughly subdued them, bind them firmly. Thereafter, set them free either by an act of grace or against ransom, until war shall lay down its burden.” (Verse 4) This verse refers specifically to meeting in battle, not any other meeting between believers and unbelievers. Up to the revelation of this surah, idolaters lived in the Arabian Peninsula, some of whom were at war with the believers and some bound by peace treaties. Surah 9, Repentance, had not as then been revealed giving notice that treaties specifying dates of expiry would not be renewed.

Kwa upande mwingine, mikataba isiyokuwa na muda maalum ilipewa notisi ya miezi minne ya kusitishwa. Baada ya hapo, washirikina walipaswa kuuawa popote walipopatikana katika Rasi ya Arabia. Lengo la kanuni hizi lilikuwa kuifanya Rasi hiyo kuwa kituo cha kudumu cha Uislamu.2

On the other hand, treaties without a specific term were given a four- month notice of termination. Thereafter, idolaters were to be killed if they were found anywhere in the Arabian Peninsula. The aim of these rules was to make the Peninsula the permanent base of Islam.2

Aya kisha inatoa hukumu kuhusu wale wanaotekwa wakiwa vitani. Huu ndio wenyewe pekee wa Qur'ani unaotoa hukumu kuhusu mateka hao:

The verse then sets the ruling concerning those who are taken captive in war. This is the only Qur’anic text stating a ruling on such captives:

“Baada ya hapo, waachilieni huru ama kwa wema au kwa fidia.” (Aya ya 4) Hii ina maana kwamba mateka wa vita waachiliwe huru bila malipo, bila fidia yoyote. Hakuna fidia maalum au kubadilishana wafungwa kunakohitajika. Aya ya Qur’ani haitaji chaguo la tatu, kama vile kuwaua mateka washirikina au kuwafanya watumwa.

“Thereafter, set them free either by an act of grace or against ransom.” (Verse 4) This means that captives of war are to be set free gratis, without any compensation. No specified ransom or exchange of prisoners is required. The Qur’anic verse does not mention any third option, such as putting idolater captives to death or binding them into slavery.

Hata hivyo, kilichotokea kiutendaji ni kwamba Mtume ﷺ na makhalifa waliofuata baada yake waliwafanya baadhi ya mateka wa vita kuwa watumwa, na waliwaua watu maalum waliotajwa majina. Tutanukuu alichosema Imam Abu Bakr al-Jassas, wa madhehebu ya Hanafi katika sheria za Kiislamu, kuhusu aya hii katika kitabu chake al-Qur’an, tukitoa maelezo pale inapohitajika. Kisha tutahitimisha kwa kueleza mtazamo wetu kuhusu hukumu husika.

Nevertheless, what happened in practice was that the Prophet and the caliphs succeeding him put some war captives into slavery, and killed specifically named individuals. We will quote what Imam Abu Bakr al-Jassas, of the Hanafl school of Islamic law, says about this verse in his book al-Qur’an, making some comments as necessary. We will then conclude by stating our view of the relevant rulings:

Mungu anasema katika aya hii: "Basi mtakapokutana na wale waliokufuru vitani, piga shingo zao." Kwa maana ya juu juu, kauli hii inadhihirisha kwamba kuwaua makafiri ndiyo njia pekee hadi wawe wamedhibitiwa kikamilifu. Hili linaendana na kauli ya Mungu katika aya nyingine: "Haimfalii Nabii kuwa na mateka mpaka ajitahidi sana katika ardhi." (8: 67) Ibn 'Abbas amepokewa akisema kwamba kauli hii ya mwisho ilihusu Vita vya Badr, wakati Waislamu walikuwa wachache. Idadi yao ilipoongezeka na wakawa na nguvu zaidi, Mungu aliweka hukumu: "Kisha wafungulieni, ama kwa neema au kwa fidia." Hivyo, Mungu alimruhusu Nabii ﷺ na Waumini chaguzi zote: kuwaua mateka wao, kuwafanya watumwa au kuwaachia huru. Hata hivyo, msimulizi wa hadithi hii ana shaka kama Ibn 'Abbas alitaja kuwafanya mateka watumwa.

God says in this verse: “Now when you meet the unbelievers in battle, smite their necks.” On the surface, the statement makes it clear that killing the unbelievers is the only option until they have been thoroughly subdued. This is consistent with what God says in the other verse: “It does not behove a Prophet to have captives unless he has battled strenuously in the land.” (8: 67) Ibn 'Abbas is quoted as saying that this last statement applied to the Battle of Badr, when the Muslims were a small minority. When their numbers increased and they became more powerful, God established the ruling: “ Thereafter, set them free either by an act of grace or against ransom.” Thus, God allowed the Prophet and the believers all options: to kill their prisoners, enslave them or set them free. However, the transmitter of this hadith doubts whether Ibn 'Abbas mentioned enslaving prisoners.

Kwa muhtasari, hii ndiyo aya pekee ya Qur'ani inayotoa hukumu kuhusu mateka wa vita. Maandiko mengine yote yanahusu hali nyingine tofauti na ya kuchukua mateka. Kwa hiyo, hili ndilo msingi wa kudumu wa kushughulikia suala hili. Katika zile hali ambazo mwenendo ulitofautiana, hilo lilitokana na hali maalum na za muda. Kuwaua baadhi ya mateka kulihusu kesi za mtu mmoja mmoja tu, ambazo zinaweza kufanana na za baadaye. Watu hao waliuawa kwa vitendo walivyovifanya kabla ya kuchukuliwa mateka. Hawakuuawa kwa sababu tu ya kupigana na Waislamu. Kwa mfano, jasusi anaweza kuchukuliwa mateka na kufunguliwa mashtaka. Katika hali hii, anahukumiwa kwa ujasusi, si kwa kuwa askari adui aliyechukuliwa mateka katika vita vya wazi. Kufungwa kwake kulimweka tu chini ya mamlaka ya dola ya Kiislamu.

To sum up, this is the only Qur’anic text providing a ruling on prisoners of war. All other texts relate to situations other than that of taking prisoners. Therefore, this represents the permanent basis for dealing with this question. In those cases where the practice differed, this was the result of specific and temporary situations. Putting some prisoners to death applied only in individual cases, which could be similar to future ones. Those individuals were executed for actions they committed before being taken prisoner. They were not killed merely for fighting the Muslims. A spy, for example, may be taken prisoner and tried. In this case, he is tried for spying, not for being an enemy soldier taken prisoner in open battle. His captivity merely brought him under the authority of the Muslim state.

Inahitajika kusemwa neno kuhusu kuwafanya wafungwa wa vita kuwa watumwa.

A word needs to be said about placing prisoners of war in slavery.

Tumeshasema mara kadhaa kwamba hili lilikuwa ni jibu kwa hali zilizoenea kila mahali na desturi za kawaida katika vita. Hali hizi zilifanya isiwezekane kwa Uislamu kutekeleza katika kila mazingira kauli ya jumla "waachilieni huru kwa neema au kwa fidia", wakati kambi za maadui zilipokuwa zikiwafanya watumwa Waislamu yeyote aliyetekwa. Kwa hiyo, hukumu hii ilitekelezwa na Mtume ﷺ katika hali fulani: aliwaachilia baadhi ya wafungwa kwa neema, huku katika kesi nyingine akibadilishana wafungwa, na katika kesi nyingine tena alikubali fidia ya kifedha. Katika baadhi ya kesi wafungwa walifanywa watumwa ili kukabiliana na hali ambazo zisingeweza kushughulikiwa kwa njia nyingine.

We have already stated on more than one occasion that this was in response to prevalent universal situations and common practices in war. These situations made it impossible for Islam to implement in all circumstances the general statement “set them free either by an act of grace or against ransom” when enemy camps used to put any Muslim taken prisoner into slavery. Therefore, this ruling was applied by the Prophet in certain situations: he set free some prisoners in acts of grace, while in other cases he exchanged prisoners and in still other cases, he accepted financial ransom. In some cases prisoners were made slaves in order to deal with situations that could not be otherwise dealt with.

Mungu hahitaji waumini wapigane vita na kwenda jihadi kwa sababu anahitaji msaada wao dhidi ya makafiri. Yeye yuko mbali na kuhitaji msaada. Akitaka, Yeye anaweza kuwaangamiza kabisa makafiri hao.

God does not require believers to fight and go on jihad because He needs their help against the unbelievers. Far be it from Him to need help. He is able, should He wish, to destroy those unbelievers utterly.

Yote ni mtihani kwa wanadamu ambao huamua nafasi ya kila mmoja.

It is all a test for mankind which determines everyone’s position:

Ndivyo ilivyo. Lau Mwenyezi Mungu angetaka, angewaadhibu wao wenyewe, lakini ni mapenzi yake awajaribu nyinyi kwa nyinyi. Na wale waliouawa katika njia ya Mwenyezi Mungu, kamwe Hatapoteza matendo yao. Atawaongoza na kuwatengenezea hali yao, na atawaingiza Peponi aliyowajulisha tayari, (aya 4-6)

Thus [shall it be]. Had God so willed, He could have punished them Himself, but it is His will that He tests you all by means of one another. And as for those who are slain in God's cause, never will He let their deeds go to waste. He will grant them guidance, and bring them to a happy state, and will admit them to the Garden He has already made known to them, (verses 4-6)

Wale makafiri wanaowazuia watu kuifuata njia ya Mwenyezi Mungu, pamoja na watu wao wa aina hiyo kila mahali duniani na kila zama, na wale madhalimu wanaotumia mamlaka kwa dhuluma na kuonekana kuwa na nguvu na amri, wakijifanya kwa kiburi chote, si chochote zaidi ya kundi dogo la viumbe wanaoishi duniani. Dunia yenyewe si kitu zaidi ya sayari ndogo sana inayoelea katikati ya sayari nyingine nyingi bila idadi, nyota, mifumo ya mbinguni na galaksi, ambazo ukubwa wake na idadi yake ni Mwenyezi Mungu peke yake anayezijua. Katika upana wa ulimwengu, dunia na galaksi huonekana kama nukta zilizotawanyika tu, na kana kwamba zinaelea bila mwelekeo. Hakuna mwingine isipokuwa Mwenyezi Mungu anayezidhibiti zote hizo na kuhakikisha kuna maelewano kati yake.

Those unbelievers who debar people from God’s path, and their ilk throughout the earth, at all times, and those despots who exercise power unjustly and appear to command force and authority, behaving in all arrogance, are no more than a handful of creatures living on earth. The earth is nothing but a tiny little planet floating in the midst of countless other planets, stars, celestial systems and galaxies whose sizes and numbers are known only to God. In the universal expanse, worlds and galaxies appear merely as scattered points, and as though they float aimlessly. None other than God controls them all and ensures harmony between them.

Madhalimu, wafuasi wao na wafuataji wao, naam, watu wote duniani, si chochote zaidi ya chungu wadogo wanapolinganishwa na uweza wa Mungu. Hapana kwa hakika, hawako hata kama chembe ndogo zinazovumishwa kila mahali na upepo mwepesi. Wao si kitu kabisa. Mungu anapowaamuru waumini kupiga shingo za makafiri na kuwafunga kwa nguvu baada ya kuwashinda kabisa, Anawafanya tu chombo cha uweza Wake.

Sura kisha inawahimiza waumini wajitoe kwa Mungu na kutekeleza sheria Yake katika maisha ya binadamu. Inawaahidi msaada Wake katika vita, pamoja na kushindwa na taabu kwa maadui Wake na maadui wao.

The surah then urges the believers to dedicate themselves to God and the implementation of His code in human life. It promises them His support in battle as well as defeat and hardship for His and their enemies:

Enyi mlioamini! Mkiisaidia dini ya Mwenyezi Mungu, Yeye atakusaidieni na kuzithibitisha nyayo zenu. Lakini kwa wale waliokufuru, wanayo maangamizi, na Yeye atazifanya amali zao ziwe bure. Hii ni kwa sababu wao wanachukia yale aliyoyateremsha Mwenyezi Mungu, na hivyo Yeye huzifanya amali zao ziende bure. (Aya 7-9)

Believers! If you support [the cause of] God, He will support you and will make your steps firm; but as for the unbelievers, ill fortune awaits them as He will bring their deeds to nothing. This is because they hate what God has bestowed from on high, and thus He causes their deeds to go to waste. (Verses 7-9)

Waumini wanamsaidiaje Mwenyezi Mungu ili kutimiza sharti na kupokea alichowaahidi cha msaada wake na kuthibitisha miguu yao? Kile ambacho Mungu anawataka ni kwamba wamjitolee kikamilifu, bila kumshirikisha na chochote kabisa, iwe kwa njia ya siri au ya wazi. Wanapaswa kumpenda Mungu zaidi ya wanavyojipenda wao wenyewe au matamanio yao. Wanapaswa kurejea kwenye hukumu zake kuhusu kila jambo wanalotamani au kutaka, pamoja na matendo yao ya hadharani na ya faraghani, mawazo yao na hisia zao. Hiyo ndiyo njia ya kumsaidia Mungu ndani yetu wenyewe.

How do believers support God so as to fulfil the condition and receive what He has promised them of His support and steadying their step? What God requires of them is that they should be fully dedicated to Him, associating no partners with Him whatsoever, whether in a subtle or open way. They must love God more than they love themselves or their desires. They must refer to His rulings on everything they desire or wish for, as well as on their public and private actions, their thoughts and feelings. Such is the way to support God within ourselves.

Zaidi ya hayo, tunajua kwamba Mungu ameweka kanuni kamili ya maisha, iliyojengwa juu ya kanuni na maadili fulani; kwa kifupi, ni dhana kamili ya maisha na ulimwengu. Katika maisha ya kawaida, kumnusuru Mungu kwetu hutimia tunapofanya kanuni hii kuwa kipimo cha kila tunachofanya, tunapotekeleza njia Yake ya maisha katika nyanja zote.

Moreover, we know that God has laid down a complete code for life, based on certain rules and values; in short, a complete concept of life and the universe. In practical life, our supporting God is fulfilled when we make this code the arbiter of everything we do, when we implement His way of life in all aspects.

mawazo na hisia zao kutokana na dhana za mazingira yao ambazo zinapingana na kiini cha kauli ya sharti ya Mwenyezi Mungu:

their thoughts and feelings from the concepts of their environment which are in conflict with the essence of God’s conditional statement:

“Enyi mlioamini! Mkimsaidia Mwenyezi Mungu, Naye atakusaidieni na kuithibitisha miguu yenu.” (Aya ya 7)

“ Believers! If you support [the cause of] God, He will support you and will make your steps firm” (Verse 7)

Hivi ndivyo hali anayoitaka Mungu itimizwe kwa waumini. Anachowapa kama malipo ni msaada wake, kuwahakikishia ushindi na kuzifanya hatua zao kuwa imara. Hii ni ahadi ya Mungu ambayo haishindwi kamwe. Ikiwa itacheleweshwa wakati fulani, ucheleweshaji wake unatumikia kusudi jingine ambalo hutimia pale msaada wa Mungu, ushindi na uimara wa hatua zinapotimizwa.5

Such is the condition God requires to be fulfilled by believers. What He gives them in return is His support, ensuring victory and making their steps firm. This is God’s promise which never fails. If it is delayed at some point, its delay serves another purpose which is accomplished when God’s support, victory and firmness of step are fulfilled.5

Tunahitaji kutafakari kidogo juu ya jinsi ahadi ya Mungu inavyotajwa: "Atakusaidia na atafanya hatua zako ziwe imara." Neno la Kiarabu, yansurkum, linalotafsiriwa hapa kama "atakusaidia", pia lina maana ya "atakupa ushindi."

We need to reflect a little on the way God’s promise is stated: “He will support you and will make your steps firm.” The Arabic word, yansurkum, translated here as ‘support you , also means ‘gives you victory.

Tunaelekea kufikiria kwanza kwamba uimara wa hatua ni jambo la lazima kabla ushindi haujapatikana; kwa kweli, ni kipengele muhimu katika kupata ushindi.

We tend to think first that firmness of step is necessary before victory can be achieved; in fact, it is an important element in gaining victory.

Hii ni kweli kabisa. Kwamba inatokea ya pili katika maandishi haya inaonyesha maana tofauti. Kinachokusudiwa hapa ni kwamba waumini wabaki imara wakati ushindi umepatikana, ili waweze kubeba majukumu yanayokuja pamoja na ushindi. Ushindi si mwisho wa vita kati ya imani na kutokuamini, kati ya ukweli na uongo. Ushindi huleta wajibu fulani katika akili za walioshinda na katika maisha kwa ujumla. Wale waliopata ushindi hawapaswi kuruhusu kiburi kiingie akilini mwao, wala wasiwe wazembe. Watu wengi wanaweza kubaki imara wakati mambo ni magumu na mateso ni mengi, lakini ni wachache ambao hawadhoofiki baada ya ushindi au wakati maisha ni rahisi na ya starehe. Kubaki imara, kusimamia ukweli baada ya ushindi, ni daraja la juu zaidi kuliko kupata ushindi. Pengine hii ndiyo maana iliyokusudiwa katika aya hii, lakini Mungu ndiye anayejua zaidi.

Umakufuru wameelekezwa kwa nguvu kutazama hatima za jamii za kijahili zilizotangulia.

The unbelievers’ attention is forcibly drawn to the fates of earlier ignorant communities:

Je, hawajapita katika ardhi na kuona mwisho wa wale waliokuwa kabla yao? Mwenyezi Mungu aliwaangamiza kabisa.

Have they never travelled through the land and seen what was the end of those who lived before their time? God destroyed them utterly.

Hatima kama hiyo inawasubiri makafiri.

A similar fate awaits the unbelievers, (Verse 10)

Hii ni kauli yenye nguvu na msisitizo, inayoambatana na kelele kubwa na picha ya jamii zilizopita zikishuhudia uharibifu wa kila kitu kinachowazunguka. Mali zao zote zimekusanywa milundo huku wenyewe wakiwa wamezikwa chini ya vifusi; ni picha ya uharibifu kamili. Wanaambiwa kwamba hatima kama hiyo inawasubiri makafiri wote; hawatavuna chochote isipokuwa maangamizi na uharibifu: “Na kama hivyo ndivyo itakavyokuwa hatima ya makafiri.” (Aya ya 10) Hali hii ya kutisha inatofautiana na ile ya waumini ambao watapata msaada na ushindi: “Hii ni kwa sababu Mwenyezi Mungu ndiye Mlinzi wa waumini, ilhali makafiri hawana mlinzi yeyote.” (Aya ya 11) Kanuni ya kudumu ni kwamba Mwenyezi Mungu anapokuwa mlinzi wake, mwanadamu hahitaji kuwa na wasiwasi juu ya chochote. Kile kinachompata kinapaswa kuonekana kama mtihani unaotangaza jambo jema. Hakuna wakati ambapo ni ishara ya kuachwa na Mwenyezi Mungu, wala hakiwezi kuonekana kuwa ni kushindwa kwa Mwenyezi Mungu kutimiza ahadi yake ya kuwasaidia waja wake. Yule ambaye halindwi hivyo na Mwenyezi Mungu, hata hivyo, hatakuwa na kinga yoyote, hata kama binadamu wote na majini watakuwa walinzi na wasaidizi wake. Mwishowe, atapotea hata kama njia zote za kujilinda na vyanzo vyote vya nguvu vinavyojulikana kwa wanadamu viko mikononi mwake.

This is a strong and forceful statement accompanied by loud noises and an image of the earlier communities witnessing the destruction of everything around them. All their possessions are amassed in heaps while they themselves are buried under the debris; it is an image of total destruction. They are told that such a fate awaits all unbelievers; they will reap nothing but devastation and ruin: “A similar fate awaits the unbelievers.” (Verse 10) This fearful prospect contrasts with that of the believers who will receive support and victory: "This is because God protects the believers, while the unbelievers have no one to protect them.” (Verse 11) The constant rule being that when God is his protector, man need not worry about anything. Whatever happens to him should be seen as a test that heralds something good. It is never a sign of being abandoned by God, nor can it be seen as failure by God to fulfil His promise to support His servants. The one who is not so protected by God, however, will have no protection, even if all of mankind and the jinn are his patrons and supporters. Ultimately, he will be lost even though all means of protection and all sources of power known to mankind are at his disposal.

Ulinganisho kati ya makundi hayo mawili unaendelea. Hii ni kwa kuzingatia maelezo yanayoeleza kwa nini waumini wanaingizwa katika bustani za neema katika maisha ya Akhera baada ya kupewa msaada na heshima katika maisha haya ya sasa. Pia yanaeleza kwa nini makafiri walioishi maisha ya starehe za kimnyama katika dunia hii, wanakabiliwa na adhabu katika maisha ya Akhera.

The comparison between the two groups continues. This by virtue of an explanation outlining why the believers are admitted into gardens of bliss in the life to come after they have been given support and honour in this present life. It also explains why the unbelievers who lived a life of animal enjoyment in this world, are subjected to punishment in the next life:

Je, yule aliyesimama juu ya ushahidi wazi kutoka kwa Mola wake ni sawa na yule ambaye uovu wa vitendo vyake unaonekana kwake kuwa mzuri, au kama wale wanaofuata matamanio yao?

Is he who takes his stand on a clear evidence from his Lord like one to whom the evil of his own deeds seems goodly, or like those who follow their own desires? (verse 14)

Kuna tofauti ya msingi kati ya hali, kanuni za maisha na mwenendo wa makundi hayo mawili. Waumini wamepewa ushahidi wazi kutoka kwa Mola wao. Wanautambua ukweli na wana hakika juu ya chanzo chake. Wanapokea maelekezo na amri zao kutoka kwa Mungu, na wana uhakika wa kile wanachokipokea. Hakuna udanganyifu wala makosa katika njia yao ya maisha. Makafiri, kwa upande mwingine, wamedanganyika, wakidhani matendo yao ni mema ilhali kimsingi ni mabaya. Hawana uhakika wa kile wanachokipokea, wala kama ni kweli au ni chema. Wanafuata tu matamanio yao wenyewe, bila kipimo chochote cha kurejelea na bila nuru ya kuwasaidia kutofautisha kilicho kweli na kilicho cha uongo.

There is a fundamental difference between the conditions, codes of life and behaviour of the two groups. The believers are equipped with clear evidence from their Lord. They recognize the truth and are certain of its source. They receive their directives and instructions from God and are sure of what they receive. No deception or error exists in their way of life. The unbelievers, by contrast, are deceived, thinking their deeds to be good when they are essentially bad. They do not make certain of what they receive nor whether it is true or good. They only follow their own desires with no standard of control to refer to and with no light to help them distinguish what is true and what is false.

Je, makundi haya mawili yanafanana? Jibu linaweza kuwa hasi tu, kwa kuwa yana tofauti za msingi katika hali zao na desturi zao.

Are these two groups alike? The answer can only be in the negative for they are fundamentally different in their conditions and practices.