Kifungu hiki kinashughulikia suala la umoja wa Mungu kinyume na kuhusisha washirika Naye. Hata hivyo, kinatutembeza katika ulimwengu mzima, pamoja na sehemu yake inayoonekana na ile iliyofichika kwetu, zamani zake na sasa yake, mbingu na ardhi, maisha haya na maisha ya Akhera. Mioyo yetu hutetemeka kwa heshima kubwa tu tunapotajwa baadhi ya mambo haya matukufu. Kifungu pia kinatajia riziki ya binadamu, matendo yake na malipo yake. Kinaangalia jinsi watu wanavyokusanywa pamoja kisha kugawanywa katika makundi mawili tofauti. Yote haya yanawasilishwa kwa mdundo wa haraka wenye mipigo mikali inayoambatana nao. Neno "sema" linatumika mara kwa mara kwa msisitizo zaidi. Baada ya kila matumizi hayo, hutolewa ushahidi mpya ambao hauwezi kukanushwa na wenye nguvu kubwa.

This short passage tackles the issue of God’s oneness in contrast to attributing partners to Him. Yet it takes us on a round of the universe, with both its apparent realm and that which is hidden from us, its present and past, heavens and earth, this life and the life to come. Our hearts shudder with awe at the mere mention of some of these majestic aspects. The passage also refers to man’s sustenance, actions and reward. It looks at how people are grouped together and then separated into two distinct parties. All this is delivered in a quick rhythm with strong accompanying beats. The word, say,’ is repeatedly used for added emphasis. After each such usage, a new proof is given which is both irrefutable and overpowering.

Sema: ‘Waiteni wale mnaowadhania kuwa ni washirika wa Mungu.’ Hawana hata uzito wa chembe moja ya mamlaka, si mbinguni wala duniani, wala hawana sehemu yoyote katika hayo, na Yeye hana msaidizi yeyote miongoni mwao.” (Aya ya 22) Aya inaanza kwa changamoto inayohusu ulimwengu mzima bila ubaguzi: “Sema: ‘Waiteni wale mnaowadhania kuwa ni washirika wa Mungu.’” Waiteni wawasimamishe mbele ya dunia nzima. Kisha waseme, au ninyi wenyewe mseme, kama wanamiliki chochote mbinguni au duniani, kikubwa au kidogo. “Hawana hata uzito wa chembe moja ya mamlaka, si mbinguni wala duniani.” (Aya ya 22) Hawawezi hata kudai kumiliki kitu chochote mbinguni au duniani. Mmiliki wa kitu ana mamlaka kamili juu yake: anaweza kukifanyia atakavyo au kukiacha. Basi hao miungu wanaodaiwa wanamiliki nini katika ulimwengu huu mkubwa?

“Say: ‘Call upon those whom you imagine to be partners with God. They do not have even an atom’s weight of authority either in the heavens or the earth, nor have they any share in either, nor does He have any helper from among them.” (Verse 22) The verse begins with a challenge that applies to the entire universe, without exception: “Say: ‘Call upon those whom you imagine to be partners with God.” Call on them to come and stand before all the world. Let them then say, or you can say yourselves, if they own anything in the heavens or on earth, large or small. “They do not have even an atom’s weight of authority either in the heavens or the earth.” (Verse 22) They cannot even claim to own anything in the heavens or the earth. An owner of something has full authority over it: he can do or dispense with it as he likes. What, then, do those alleged deities own in this vast universe?

Hawamiliki hata uzito wa chembe ya atomi kama mali yao binafsi wala kama kitu ambacho wana sehemu ndani yake: "wala hawana sehemu yoyote katika hizo mbili." (Aya ya 22)

They do not own an atom’s weight either as their own private property or as something in which they have a share: “nor have they any share in either.” (Verse 22)

Zaidi, Mungu hahitaji msaada wao katika jambo lolote. Yeye hana haja ya msaada: "wala Hana msaidizi miongoni mwao." (Aya ya 22)

Moreover, God does not seek their help in anything. He is in no need of help: “nor does He have any helper from among them.” (Verse 22)

Aya hii inaonekana kurejelea aina fulani ya washirika wanaodaiwa kuwa pamoja na Mungu. Hawa ni malaika ambao Waarabu walidai kuwa binti za Mungu, wakidai kwamba wangeweza kuombea watu mbele ya Mungu. Huenda walikuwa miongoni mwa wale washirika ambao Waarabu walisema: “Hatuwaabudu isipokuwa kwa sababu wao hutukaribisha kwa Mungu.” (39: 3) Kwa hiyo, katika aya inayofuata, sura inakanusha kwamba wana njia yoyote ya kuombea, huku ikichora picha inayojaza nyoyo na hofu: “Mbele yake, uombezi hauna faida, isipokuwa kwa yule ambaye amempa idhini.” (Aya ya 23) Basi, uombezi unategemea idhini ya Mungu.

Hiyo ilikuwa noti ya kwanza ya tukio hili zuri na la kustaajabisha. Noti ya pili inahusu riziki walizopewa. Ingawa wao hawajui chanzo kinachowapa riziki zao, ukweli kwamba wanazo unathibitisha Umoja Wake, na kwamba hakuna mwingine mwenye uwezo wowote juu ya kile Anachoamua kutoa au kunyima. "Sema: 'Ni nani anayekupeni riziki kutoka mbinguni na ardhini?' Sema: ni Mwenyezi Mungu; na hakika sisi au nyinyi tuko katika uongofu au tumo katika upotofu ulio dhahiri!" (Aya ya 24) Kutoa riziki ni jambo ambalo watu wanalijua kwa kuwa hutokea katika maisha yao. Huja kutoka mbinguni kwa njia ya mvua, joto na mwanga, ambavyo vilijulikana kwa watu waliotangulia kuelekezwa kwao kwanza na Qur'ani, lakini pia huja kwa namna na maumbo mengine ambayo binadamu huyagundua wakati mmoja au mwingine. Riziki nyingine hutoka ardhini kwa njia ya mimea, wanyama, maji, mafuta, madini na hazina. Mengi ya haya yalijulikana kwa watu wa zama za kale, na mengi yanagunduliwa kadiri muda unavyopita.

That was the first note of this splendid and awe-inspiring scene. The second note refers to the provisions granted to them. Although they are oblivious to the source that gives them their provisions, the fact that they have them proves His oneness and that no one else has any control over what He decides to give or deny. “Say: ‘Who is it that gives you sustenance out of the heavens and the earth?’ Say: it is God; and either we or you are on the right path or have clearly gone astray!’“ (Verse 24) Providing sustenance is something people know about as it happens in their lives. It comes from heaven in the form of rain, heat and light, which were known to the people addressed first by the Qur’ān, but also in other forms and shapes which man discovers at one time or another. Other sustenance comes from the earth in the form of plants, animals, water, oils, metals and treasure. Much of these were known to the people of olden days and much is discovered as time passes on.

"Nani ndiye anayewapa riziki kutoka mbinguni na ardhini?" Jibu halitarajiwi. Kwa kweli, Nabii ameamrishwa kusema: "Ni Mwenyezi Mungu." Wao hawawezi kubishana juu ya hili wala kutoa dai lolote la kinyume. Jambo jingine ambalo Nabii ﷺ ameagizwa kulifanya ni kuiachia kabisa hatima ya pande zote mbili kwa Mwenyezi Mungu. Upande mmoja bila shaka uko sahihi na upande mwingine umekosea; mmoja anaongozwa kwenye njia iliyo sawa na mwingine yuko katika upotofu.

The question is: “Who is it that gives you sustenance out of the heavens and the earth?” The answer is not awaited. In fact, the Prophet is told to say: “It is God.” They cannot argue about this or make any contrary claim. What the Prophet is also instructed to do is to leave matters entirely to God concerning the fates of both parties. One party is inevitably right and the other wrong; one is guided aright and the other is in error.