Hata hali hii ya asili na yenye mantiki zaidi daima ilikuwa chanzo cha mshangao na msingi wa kuwashutumu wajumbe wa Mwenyezi Mungu. Wasioamini hawakuthamini kusudi lililo nyuma ya uchaguzi kama huo, wala hawakuelewa asili ya ujumbe wa kimungu. Kwao, haukupaswa kutoa uongozi wa vitendo katika njia ya kumwendea Mungu; badala yake, ulipaswa kuwa wa ajabu, uliojaa siri, fumbo. Walitaka uzungukwe na giza, uondolewe kutoka maisha ya kawaida ya vitendo. Ndipo wangeweza kuuchukulia kama hadithi nyingine ya kale au ushirikina tu, uliokuwa msingi wa imani zao potofu.
Yet this most natural and logical situation was always the cause of amazement and the basis for levelling accusations at God’s messengers. The unbelievers simply did not appreciate the purpose behind such a choice, nor did they understand the nature of the divine message. To them, it should not provide practical leadership on the way to God; rather, it should be mysterious, full of secret, an enigma. They wanted it to be engulfed in obscurity, removed from practical life. Then they could treat it as just another legend or superstition that formed the basis of their unsound beliefs.
Lakini Mungu alitaka kitu tofauti kwa wanadamu, hasa katika kesi ya ujumbe wake wa mwisho, Uislamu. Alitaka uwe msingi wa jamii ya kibinadamu: uwe ni njia ya maisha iliyo safi, takatifu na tukufu, yenye vitendo, isiyo na fumbo, na pia njia rahisi kutekelezwa.
God, however, wanted something different for humanity, especially in the case of His last message, Islam. He wanted it to be the norm for human society: for it to provide a clean, pure and sublime way of life that is practical, free of mystery as also one that is easy to implement.
"Makafiri husema: Huyu ni mchawi anayesema uongo." Walisema hivi wakiona kuwa haiwezekani kwamba Mwenyezi Mungu angeteremsha ufunuo Wake kwa mmoja wao. Kwa kusema hivyo, walitumaini kuwageuza watu wa kawaida mbali na Mtume ﷺ, kusababisha mkanganyiko na kuharibu ukweli ulio wazi uliokuwa ukisemwa na mtu aliyejulikana kwa uaminifu wake, uadilifu wake na ukweli wake.
“The unbelievers say: This is a sorcerer telling lies.” They said this, discounting the possibility that God might have sent His revelations to one of them. In saying so, they hoped to turn ordinary people away from the Prophet, to cause confusion and mar the clear truth that was being stated by the man who was known for his honesty, integrity and truthfulness.
Ukweli wazi ni kwamba wazee wa Quraysh hawakuamini hata kwa dakika moja kwamba Muĥammad ﷺ, ambaye walimfahamu vizuri sana, alikuwa mchawi au mwongo, kama walivyodai.
The plain fact is that the Quraysh elders did not for an instant believe that Muĥammad, whom they knew very well, was a sorcerer or a liar, as they alleged.
Madai zao zilikuwa zana tu za propaganda zilizolenga kuwapotosha watu. Wazee wa Quraysh walitambua kwamba ukweli ambao Muĥammad alihubiri ungeondoa mapendeleo yao yote; mapendeleo yaliyotegemea udanganyifu na thamani za uongo. Siku moja wazee wa Quraysh walifanya mkutano wa kujadili jinsi ya kupambana na athari za yale Mtume ﷺ aliyowaambia watu, na jinsi ya kuwageuza mahujaji kutoka makabila mengine wasimfuate. Ni vyema kunukuu tena hapa. Al-Walid ibn al-Mughirah, mtu mashuhuri miongoni mwa Quraysh, ndiye aliyeongoza mkutano huo.
Their allegations were simply propaganda tools aimed at misleading people. The Quraysh elders recognized that the truth Muĥammad preached would do away with all their privileges; privileges that relied on deception and false values. On one occasion the Quraysh elders held a conference on how to counter the effects of what the Prophet said to people, and how to turn pilgrims from other tribes away from him. It is useful to quote this again here. Al-Walid ibn al-Mughirah, a distinguished figure among the Quraysh chaired that conference:
Katika hotuba yake ya ufunguzi, al-Walīd alisema: "Sasa msimu wa Hija unakaribia, na watu watanza kufika kutoka kila kona. Lazima wameshasikia kuhusu rafiki yenu [yaani Mtume ﷺ]. Kwa hiyo ni bora mkubaliane cha kusema mtakapoulizwa kumhusu. Tuepuke kuwa na maoni mengi, hasa yakiwa yanapingana."
Alipoulizwa na hadhira yake ashauri nini waseme, alipendelea kwanza kusikiliza mapendekezo yao. Kilichomtia wasiwasi al-Walīd zaidi ni kwamba maoni watakayotoa yanapaswa kuzingatia ukweli kwamba Muḥammad ﷺ aliwaomba watu wasikilize Qur'ani, ujumbe wa Mungu, uliotolewa kwa lugha nzuri na mtindo wenye nguvu. Maelezo watakayomtolea Muḥammad ﷺ pia yanapaswa kuzingatia hoja yake ya kushawishi na yenye ufasaha.
In his opening address, al-Walīd said: “Now that the pilgrimage season is approaching, people will start arriving from all over the place. They must have heard about your friend [meaning the Prophet]. So you had better agree what to say when you are asked about him. We must guard against having too many opinions, particularly if they are mutually contradictory.” When his audience asked his advice as to what they should say, he preferred to listen to their suggestions first. What concerned al-Walid most was that the opinion they would come out with should take account of the fact that Muĥammad was asking people to listen to the Qur’ān, God’s message, expressed in beautiful language and a powerful style. The description they would attach to Muĥammad should also account for his persuasive, eloquent argument.
Maelezo kama "mpiga ramli", "mwendawazimu", "mshairi" na "mchawi" yalipendekezwa.
Descriptions like ‘fortune-teller’, ‘madman’, ‘poet’ and ‘magician’ were proposed.
Hakuna lililomshawishi al-Walid, ambaye alionyesha udhaifu katika kila moja, mmoja baada ya mwingine. Aliwaambia watu wake kwamba maneno ya Muhammad ﷺ hayafanani kabisa na yale yaliyosemwa na watu wa aina hiyo. Watu walipokosa kupendekeza jambo lolote lenye uwezekano zaidi, walimuuliza al-Walid kama alikuwa na pendekezo bora zaidi.
None was considered convincing by al-Walid, who pointed out weaknesses in each, one after the other. He told his people that what Muĥammad said was nothing like what was said by such men. When nobody could suggest anything more plausible, they asked al-Walid if he had a better suggestion.
Akasema: “Hakika maneno ya Muhammad ni mazuri. Ni kama mti wa tende wenye mizizi imara na matunda mengi. Kila moja ya mapendekezo haya mliyotoa lazima litatambuliwa kuwa si la kweli. Lisilo na mjadala mdogo zaidi ni kudai kwamba yeye ni mchawi anayerudia maneno ya uchawi yanayomfanya mtu agombane na baba yake, mama yake, mkewe na ukoo wake.” Wote wakakubaliana na pendekezo la al-Walid, wakaanza kuandaa kampeni yao ya propaganda ili kuwafanya mahujaji wawe waangalifu kwa Muhammad ﷺ na wasiwe tayari kukutana naye.13
He said: “What Muĥammad says is certainly beautiful. It is like a date tree with solid roots and rich fruit. Every one of these suggestions you have made is bound to he recognized as false. The least disputable one is to claim that he is a magician who repeats magic words which make a man fall out with his father, mother, wife and clan.” They all approved of al-Walid’s suggestion and set about preparing their propaganda campaign to make the pilgrims wary of Muĥammad and unwilling to meet him.13
Hivyo ndivyo walivyokuwa wakipanga njama wazee wa Quraysh, na hivyo ndivyo mkakati wao walioukubaliana ulivyokuwa, ambapo wangemshtaki Mtume ﷺ kwa uchawi na uongo. Walisema hivyo kwa makusudi ingawa walijua kwamba yote hayo ni uongo. Walifahamu kikamilifu kwamba Muhammad ﷺ hakuwa mchawi wala mwongo.
Such was the scheming of the Quraysh elders and such was their agreed strategy whereby they would accuse the Prophet of sorcery and lying. They said this deliberately even though they knew it was all a lie. They were fully aware that Muĥammad, (peace be upon him), was neither a sorcerer nor a liar.
Walistaajabishwa pia na wito wake wa kuwataka waabudu Mungu peke yake, ambalo ndilo neno la kweli kabisa ambalo mtu yeyote anaweza kulisema: "Je, yeye amezifanya miungu yote kuwa Mungu mmoja? Hakika hili ni jambo la ajabu sana! Viongozi wao wanazunguka wakisema: Ondokeni, na shikamaneni kwa uthabiti na miungu yenu; hili ndilo jambo pekee la kufanya. Hatukuwahi kusikia madai kama haya katika dini yoyote ya nyakati za mwisho! Haya yote ni uzushi." (Aya 5-7)
They were also amazed at him calling on them to worship God alone, which is the most truthful statement anyone can make: “Does he make all the gods into one God? This is indeed most strange! Their leaders go about saying: Walk away, and hold steadfastly to your deities: this is the only thing to do. Never did we hear of a claim like this in any faith of latter days! It is all an invention.” (Verses 5-7)
Qur’ani inaeleza mshangao wao mkubwa kwa ukweli huu wa msingi: “Je, amefanya miungu yote kuwa Mungu mmoja?” (Aya 5) Swali hili limeulizwa kwa namna inayofanya ionekane kana kwamba hakuna aliyewahi kufikiria kuwa jambo hilo linawezekana. “Hakika hili ni jambo la ajabu sana!” (Aya 5) Katika Kiarabu, sura inatumia neno ‘ujāb, ambalo ni neno lisilo la kawaida linalotokana na ajib, lenye maana ya ajabu, ili kusisitiza upekee wa dai hilo. Sura pia inaeleza mbinu waliyoitumia kupunguza athari za ujumbe wa Mungu miongoni mwa watu wao, wakitaka kuhakikisha kwamba watashikamana na imani zao za kimapokeo. Walidokeza kwamba ujumbe mpya una kitu kinachotia shaka sana, na kwamba wao, kutokana na nafasi zao za juu, wanalijua hilo na wamedhamiria kukabiliana nalo: “Viongozi wao wanaenda wakisema: Ondokeni, na shikamaneni kwa nguvu na miungu yenu: hakika hili ni mpango uliopangwa.” (Aya 6) Hili si suala la dini na imani, ingawa kuna jambo tofauti ndani yake. Kwa hiyo, watu wa kawaida wanapaswa kushughulikia shughuli zao, kudumisha mapokeo yao, na waache viongozi wafichue njama hii mpya, kwa sababu ni wao peke yao wanaoweza kubaini kilichofichwa nyuma ya mwonekano wa nje. Kimsingi, basi, walitaka kuwahakikishia watu kwamba wangelinda maslahi yao.
The Qur’ān describes their great surprise at this basic truth: “Does he make all the gods into one God?” (Verse 5) The question is asked in such a way that makes it sound as if no one could have ever thought it possible. “This is indeed most strange!” (Verse 5) In Arabic, the sūrah uses the word ‘ujāb, which is an unusual derivative of ajib, meaning strange, to emphasize the peculiarity of the claim. The sūrah also describes the method they employed to neutralize the effects of the divine message among their people seeking to ensure that they would stick to their traditional beliefs. They implied that the new message contained something highly suspicious, and that in their high positions, they knew this and were intent on countering it: “Their leaders go about saying: Walk away, and hold steadfastly to your deities: this is an intended design.” (Verse 6) This is not a question of religion and faith, although there is something different about it. Hence, ordinary people should attend to their business, maintain their traditions and let the leaders uncover this new plot, because it is only they who can establish what is concealed behind outward appearances. Basically, then, they sought to reassure people that they would look after their interests.
Hiki ni kifaa kinachojulikana sana ambacho wenye madaraka hukitumia kuelekeza mawazo ya watu mbali na masuala ya umma au kutafuta kwao ukweli. Kuwaruhusu watu watafute ukweli wenyewe kungekuwa tishio kubwa kwa mamlaka, kwa kuwa hatimaye huleta kufichuliwa kwa uongozi wa uongo.
This is a well known device that those in power use to divert peoples’ interest in public affairs or their searching for the truth. To allow the public to search for the truth by themselves would represent a serious threat to authority, as ultimately it leads to the exposure of false leadership.
Wazee wa Quraysh pia walijaribu kuwadanganya watu kwa kuyataja madhehebu ya watu wa wahyi wa awali ambao waliruhusu khurafa kuingia katika imani yao, na hivyo kuigeuza kutoka kwenye dhana safi ya upweke wa Mungu: "Hatukuwahi kusikia madai kama haya katika dini yoyote ya nyakati za mwisho! Haya ni uzushi tu." (Aya ya 7)
Kufikia wakati huo, dhana ya utatu ilikuwa imeenea miongoni mwa Wakristo, huku hadithi kwamba Ezra alikuwa mwana wa Mungu ikiwa imeingia katika Uyahudi. Kwa hiyo wazee hao walilitaja hasa hayo, wakisema: "Hatukuwahi kusikia madai kama haya katika dini yoyote ya nyakati za mwisho!" Walidai kwamba hawajawahi kusikia mtu yeyote akiyanadi upweke kamili wa Mungu kama alivyofanya Muhammad ﷺ. Hivyo, jambo hilo lingeweza kuwa uzushi tu.
The Quraysh elders also tried to deceive people by pointing to the faiths of the people of earlier revelations who had allowed superstitions to creep into their faith, diverting it from the pure concept of God’s oneness: “Never did we hear of a claim like this in any faith of latter days! It is all an invention.” (Verse 7) By that time, the concept of trinity had spread among the Christians while the legend of Ezra being God’s son had infiltrated Judaism. Hence the elders specifically referred to these, saying: “Never did we hear of a claim like this in any faith of latter days!” They claimed to have never before heard anyone advocate God’s absolute oneness as did Muĥammad. Hence, it could only be fabrication.
Uislamu daima umejitahidi kuitakasa imani ya tauhidi kutokana na hadithi za kubuni, vipengele vya kigeni, na upotovu uliowakumba dini zilizotangulia, kwa sababu tauhidi ndiyo kweli ya msingi inayounda msingi wa kila kilichopo. Kwa hakika, ulimwengu mzima unathibitisha kweli hii, na kutoa ushahidi wa kuiunga mkono. Zaidi ya hayo, isipokuwa maisha ya mwanadamu yakijengwa juu ya tauhidi, hayawezi kuwa sahihi, si katika misingi yake wala katika mambo yake madogo. Tunapotafakari upinzani wa Quraysh, pamoja na jamii zilizotangulia za makafiri, dhidi ya kanuni ya tauhidi, inafaa tueleze kwa ufupi umuhimu wake.
Islam has always sought to purge the monotheistic faith from all traces of legend, alien elements and the deviation that affected earlier religions, because monotheism is the fundamental truth that forms the basis of all existence. Indeed, the whole universe confirms this truth, providing evidence in support of it. Moreover, unless human life is based on monotheism it cannot be sound either in its fundamentals or its details. As we consider the resistance of the Quraysh, as well as earlier communities of unbelievers, to the monotheistic principle, it is fitting that we should briefly outline its importance.
Umoja wa sheria za jumla zinazoendesha ulimwengu huu tunaouona uko wazi, ukishuhudia ukweli kwamba nia iliyoweka sheria hizi katika utendaji lazima kwa lazima iwe nia moja. Popote tunapotazama karibu nasi katika ulimwengu huu, tunaona ukweli huu ukiwa mbele ya macho yetu. Kila kitu katika ulimwengu kiko katika mwendo wa mara kwa mara na wa kawaida. Atomi, ambayo ndiyo kitengo cha msingi cha kila kitu katika ulimwengu, chenye uhai au kisicho na uhai, iko katika mwendo, kwani inaundwa na elektroni zinazozunguka kiini kinachojumuisha protoni, kama vile sayari zinavyozunguka jua katika mfumo wetu wa jua, na kama vile galaksi inayojumuisha mifumo mingi ya jua na miili ya mbinguni inavyozunguka. Sayari zote, jua, na galaksi kubwa zote husogea upande mmoja wa kinyume cha saa, kutoka magharibi kwenda mashariki. Elementi zinazounda dunia, sayari nyingine na nyota ni zile zile, na zote zimetengenezwa kwa atomi zinazojumuisha elektroni, protoni na nyutroni. Hakika, hizi ndizo matofali yanayounda sayari na nyota hizi zote.
The unity of the general laws that operate in this universe which we behold is clear, testifying to the fact that the will that set these laws in operation must by necessity be a single will. Wherever we look around us in this universe we find this fact staring us in the face. Everything in the universe is in constant and regular movement. The atom, which is the basic unit of everything in the universe, animate or inanimate, is in motion, as it consists of electrons that move around the nucleus composed of protons just as the planets move in orbit around the sun in our own solar system, and like the galaxy composed of numerous solar systems and celestial mass rotate. All planets, the sun, and the larger galaxy move in one anticlockwise direction, from west to east. The elements which make up the earth, other planets and the stars are the same, and they are all made of atoms composed of electrons, protons and neutrons. Indeed, these are the bricks that make up all these planets and stars.
Ingawa jambo lote limeundwa kwa matofali matatu, wanasayansi wanaamini kwamba nguvu zote:
While all matter is made of three bricks, scientists believe that all powers:
Mwanga, joto, miale ya X, mawimbi ya redio, miale ya gamma na aina zote za mionzi kwa kweli ni aina tofauti za nguvu ya sumakuumeme. Zote husafiri kwa kasi moja, lakini tofauti kati yake ni tofauti ya urefu wa wimbi.
light, heat, x-rays, wireless waves, gamma rays and all types of radiation are in fact different forms of electromagnetic power. They all travel at the same speed, but the difference between them is the difference in wavelength.
Kwa hiyo, jambo (maada) limeundwa na matofali matatu, na nguvu kwa asili ni mawimbi. Katika nadharia yake ya uhusiano maalum, Einstein analinganisha maada na nishati. Majaribio yalithibitisha madai yake. Katika nyakati za karibuni, jaribio moja lilithibitisha hilo kupitia sauti kubwa kuliko zote kuwahi kusikika duniani, iliyotolewa na mgawanyiko wa nyuklia katika bomu la atomiki.14
Matter, then, is made of three bricks, and power is in essence waves. In his special relativity theory, Einstein equates matter with energy. Experiments endorsed his claims. In recent times, an experiment endorsed it in the loudest sound ever heard in this world, produced by nuclear fission in an atom bomb.14
Hivi ndivyo umoja ulivyo katika muundo wa ulimwengu, kama mwanadamu amekuja kuujua kupitia majaribio ya kimwili. Pia tunajua jinsi umoja huu unavyodhihirika katika sheria ya mwendo endelevu ulio wa kawaida kwa vitu vyote, kwa namna yenye mshikamano na uwiano, kiasi kwamba hakuna kitu kinachoingilia au kugongana na kingine. Mfanoulio wazi zaidi ni idadi isiyohesabika ya sayari, nyota na galaksi zinazoelea angani. "Kila moja inaogelea katika mzunguko wake." (36: 40) Zote zinashuhudia ukweli kwamba zimewekwa katika nafasi zake husika angani, na kupewa miendo yake, vipimo vyake na viratibu vyake na Yule ambaye anajua kikamilifu asili yake, akiamua haya yote katika mpango wake mkuu wa ulimwengu huu wa ajabu.
Such is the unity in the make-up of the universe, as man has come to learn through physical experiment. We also know how this unity is reflected in the law of continuous motion common to all things in a coherent and balanced way so that no object interferes or collides with another. The clearest example is the countless number of planets, stars and galaxies floating in space. “Each floats in its own orbit.” (36: 40) They all testify to the truth that they are set in their respective positions in space and given their movements, dimensions and coordinates by One who is fully aware of their nature, determining all this in His overall design of this wonderful universe.
Maneno haya mafupi kuhusu umoja wa jumla wa ulimwengu yanatosha, kwa kuwa yanathibitisha kwamba maisha ya binadamu yanaweza kutengenezwa vizuri kwa msingi huu pekee. Hali hii inapoeleweka wazi, watu huunda fikra sahihi kuhusu ulimwengu unaowazunguka, nafasi yao ndani yake, uhusiano wao na viumbe wengine, pamoja na uhusiano wao na Mungu mmoja na na kila kitu kingine katika ulimwengu. Jambo hili ni muhimu sana katika kuunda hisia za watu na ufahamu wao wa yote ambayo maisha yanajumuisha.
This brief word here about the overall unity of the universe is sufficient for it testifies that human life can only be set right on this basis. When this fact is clearly understood, people formulate a sound concept of the universe around them, their position in it, their interrelation with other beings, as also their relation with the One God and with everything else in the universe. This is exceedingly important in shaping people’s emotions and understanding of all that life entails.
Mtu anayeamini upweke wa Mungu na kuelewa maana ya upweke Wake, huweka uhusiano wake na Mola wake juu ya msingi huu, na huweka mahusiano yake na kila mtu na kila kitu kingine isipokuwa Mungu katika nafasi zao stahiki. Hivyo, nguvu zake na hisia zake haziwezi kuendeshwa na miungu mingi mbalimbali, wala watu wengine hawawezi kujilazimisha juu yake.
A person who believes in God’s oneness and understands the meaning of His oneness, sets his relation with his Lord on this basis, and puts his relations with everyone and everything other than God in their respective positions. Thus, his energy and feelings are not manipulated by a host of other different deities nor are other people able to impose themselves on him.
Muumini anayejua kwamba Mungu, Mmoja, ndiye muanzilishi wa ulimwengu huu, huushughulikia ulimwengu na kila kilichomo ndani yake kwa msingi wa ushirikiano na urafiki.
A believer who knows that God, the One, is the originator of this universe deals with the universe and all that exists in it on the basis of cooperation and friendship.
Hili huipa maisha ladha na uhai ambao ni tofauti kabisa na ule unaohisiwa na wale wasioamini chochote kati ya haya.
This gives life a taste and vitality that are totally different from that which is felt by those who do not believe in any of this.
Yeyote anayeamini umoja wa mfumo ambao Mwenyezi Mungu ameuweka kwa ulimwengu atapokea amri Zake na sheria Zake kwa namna ya pekee, akijua kwamba utekelezaji wa sheria ya Mungu katika maisha ya mwanadamu utaleta maelewano kati ya vyote vilivyopo. Ukweli huu kwa lazima huweka dhamiri ya mwanadamu katika msingi imara, ukiipa uthabiti na nuru. Pia huweka wazi mafungamano kati ya mwanadamu na Muumba wake kwa upande mmoja, na kati ya mwanadamu na ulimwengu kwa upande mwingine. Hili kisha lina athari dhahiri katika vipengele vya kivitendo, vya kimaadili, kijamii na kitabia vya maisha ya mwanadamu.
Anyone who believes in the unity of the system God has set for the universe will receive His orders and legislation in a special way, knowing that the implementation of God’s law in human life will provide harmony between all that exists. This truth necessarily sets human conscience on a sound footing, giving it consistency and enlightenment. It also clarifies the bonds between man and his Creator on the one hand and between man and the universe on the other. This then has clear effects on the practical, moral, social and behavioural aspects of human life.
Qur'ani inasisitiza sana dhana ya umoja wa Mungu, na inafafanua mara kwa mara maana yake na yanayoifuata. Hili ni kweli hasa katika sura zilizoteremshwa Makka, lakini pia ni kweli katika sura zilizoteremshwa Madina, ingawa namna inavyowasilishwa katika sura hizo hubadilika ili kuendana na mada za sura hizo.
The Qur’ān places much emphasis on the concept of God’s oneness, and persistently clarifies this and what it entails. This is particularly true in Makkan sūrahs, but it is also true in sūrahs revealed in Madinah, although the way it is presented in the latter changes so as to fit the subject matter of these sūrahs.
Hii ndiyo kweli ambayo makafiri walistaajabia zaidi, wakijadiliana nayo bila kikomo na Mtume ﷺ, wakishangaa msisitizo wake juu yake. Pia waliwaita watu wastaajabu nayo, wakifanya kila wawezalo kuwageuza wasiifuate. Zaidi ya hayo, walienda mbali zaidi, wakistaajabu kwamba Mtume ﷺ ndiye aliyechaguliwa kukabidhiwa ujumbe wa Mungu kwa wanadamu: "Je, ujumbe huo amepewa yeye peke yake miongoni mwetu sote?" (Aya ya 8) Hii si chochote ila wivu dhahiri, tabia iliyowasukuma kuupinga ujumbe wake licha ya kujua kwamba huu ni ukweli.
Yet this is the truth the unbelievers were most amazed at, endlessly debating this with the Prophet, and wondering at his insistence on it. They also called on people to express amazement at it, doing their utmost to turn them away from it. Indeed, they went even further, expressing amazement that the Prophet was chosen to be entrusted with God’s message to mankind: “Was the message given to him alone out of all of us?” (Verse 8) This is nothing but plain envy, a trait that motivated their hostility to his message despite their awareness that this was the truth.
Qur'āni ilikuwa na mvuto hata kwa maadui waliokuwa wakali zaidi wa Uislamu.
The Qur’ān had its attraction even to the most outspoken enemies of Islam.
Waligundua kwamba Muĥammad alitumia muda kila usiku kwa ibada, akisoma Qur’ān katika sala. Kwa hiyo, wakilindwa na giza la usiku, baadhi yao walikaa nje kabisa ya nyumba yake, wakisikiliza Qur’ān ikisomwa ndani. Kila mmoja wao alikuwa peke yake, akidhani kwamba hakuna mtu ambaye angejua kitendo chake. Mtu anaweza tu kudhani kwamba lengo lilikuwa either kujaribu kupima ujumbe wa Muĥammad kwa haki, au kujifunza ukweli kuhusu huo, au kusikiliza mtindo mzuri wa kifasihi wa Qur’ān. Kulipopambazuka, kila mmoja wao alirudi zake ili kusiwepo mtu wa kugundua kitendo chake.
They realized that Muĥammad spent some time every night in worship reading the Qur’ān in prayer. Therefore, protected by the cover of darkness, some of them sat just outside his house, listening to the Qur’ān being recited inside. Every one of them was on his own, thinking that no one would know about his action. One can only assume that the motivation was either to try to judge the message of Muĥammad objectively, or to learn the truth about it, or to listen to the superb literary style of the Qur’ān. As the day began to break, each one of them went back so that no one could find out about his action.
Hivi karibuni, wale watatu wao, Abū Jahl mwenyewe, Abū Sufyān na al-Akhnas ibn Shariq walikutana. Hawakuhitaji kuulizana walikuwa wanafanya nini. Kulikuwa na sababu moja tu ya uwepo wao pale wakati ule maalum. Kwa hiyo, walonyana kuacha tendo kama hilo. "Iwapo baadhi ya wafuasi wenu wakikuona," mmoja wao alisema, "mtaingiza shaka katika akili zao." Usiku uliofuata walifanya vivyo hivyo, na tena walikutana alfajiri. Tena walonyana dhidi ya tendo lao "lisilo la busara".
Soon, the three of them: Abū Jahl himself, Abū Sufyān and al-Akhnas ibn Shariq met. There was no need to ask each other what they were doing. There was only one reason for their presence there at that particular time. Therefore, they counselled each other against such action: “Should some of your followers see you,” one of them said, “you would stir doubts in their minds.” The following night they did the same, and once again they met at the break of day. Again they counselled each other against their ‘irresponsible’ action.
Hata hivyo, usiku wa tatu kila mmoja wao alikwenda kukaa nje ya nyumba ya Mtume ﷺ na kusikiliza Qur'ani. Walipokutana asubuhi, walijisikia aibu kwa nafsi zao. Mmoja wao alipendekeza kwamba wapeane neno la heshima kwamba hawatarudi tena. Walifanya hivyo kabla ya kurudi nyumbani.
Nevertheless, the third night each of them went to sit outside the Prophet’s home and listen to the Qur’ān. When they met in the morning, they felt ashamed of themselves. One of them suggested that they should give each other their word of honour not to come again. They did so before going home.
Baadaye asubuhi hiyo, al-Akhnas ibn Sharīq alimtembelea Abū Sufyān nyumbani kwake.
Later that morning al-Akhnas ibn Sharīq went to see Abū Sufyān in his home.
Alimuuliza alimuuliza maoni yake kuhusu kile alichosikia Muhammad ﷺ akisoma.
He asked him what he thought about what he heard Muĥammad reciting.
Abū Sufyān alisema: "Nilisikia mambo ambayo ninayajua na kuyatambua kuwa ni kweli, lakini pia nilisikia mambo ambayo asili yake siwezi kuyaelewa." Al-Akhnas alisema kuwa naye alihisi vivyo hivyo. Kisha akaondoka na kwenda nyumbani kwa Abū Jahl ili amuulize swali lile lile.
Abū Sufyān said: “I heard things which I know and recognize to be true, but I also heard things whose nature I cannot understand.” Al-Akhnas said that he felt the same. He then left and went to Abū Jahl’s home to put the same question to him.
Jawabu la Abū Jahl lilikuwa tofauti kabisa. Mara hii moja, alikuwa mkweli na mwaminifu kwa nafsi yake na kwa aliyekuwa akizungumza naye: "Nitakueleza kile nilichosikia! Sisi tulikuwa tukishindana na kabila la `Abd Manāf kwa heshima: wao walilisha maskini, nasi tukafanya vivyo hivyo; wao walitoa msaada wa ukarimu kwa wale waliohitaji, nasi tukafanya vivyo hivyo. Tulipokuwa pamoja katika kiwango kilekile, kama farasi wawili wa mbio wanaokimbia bega kwa bega, wao wakasema kwamba mmoja wao ni Nabii anayepokea wahyi kutoka juu mbinguni! Lini sisi tutapata heshima kama hiyo? Kwa Mungu, hatutamwamini kamwe."15
Abū Jahl’s answer was totally different. For once, he was candid and honest with himself and his interlocuter: “I will tell you about what I heard! We have competed with the clan of `Abd Manāf for honours: they fed the poor, and we did the same; they provided generous support to those who needed it and we did the same. When we were together on the same level, like two racehorses running neck and neck, they said that one of their number was a Prophet receiving revelations from on high! When can we attain such an honour? By God, we shall never believe in him.” 15
Tunaona wazi kwamba hakuna kitu kilichomzuia Abū Jahl kukubali ukweli ambao alipambana nao usiku tatu mfululizo, akishindwa kila mara, isipokuwa wivu wake. Alikuwa na wivu kwa sababu Muĥammad ﷺ alikuwa amefikia cheo ambacho hakuna mwingine anayeweza kukitamani. Hii ndiyo ilikuwa nia ya siri iliyowasukuma wale waliosema: “Je, ujumbe huu amepewa yeye peke yake kati yetu sote?” (Aya ya 8) Hawa ndio waliorudia kusema: “Kwa nini Qur'ani hii haikuteremshwa kwa mtu mkubwa wa miji hii miwili?” (43: 31) Miji hiyo miwili ilikuwa Makka na Ṭā'if, ambako waliishi wazee na watu mashuhuri wa Waarabu. Kila walipositikia habari za nabii mpya, watu kama hao walitafuta kujipatia madaraka kupitia dini. Kwa hiyo walishtuka sana na kuwa na wivu pale Mungu alipomchagua Muĥammad ﷺ, akimpa kwa neema yake kile alichojua Muĥammad peke yake anastahili.
We see clearly that nothing stopped Abū Jahl from admitting the truth with which he wrestled on three consecutive nights, being beaten every time, except his envy. He was envious that Muĥammad should have attained a position to which no one else can aspire. This was indeed the secret motivation behind those who said: “Was the message given to him alone out of all of us?” (Verse 8) They were the ones who repeatedly said: “Why was not this Qur’ān bestowed from on high on some great man of the two cities?” (43: 31) The two cities were Makkah and Ţā’if where the Arab elders and noblemen lived. Whenever they heard about a new prophet, such people sought to gain power through religion. They were thus extremely shocked and envious when God chose Muĥammad (peace be upon him), bestowing on him of His grace what He knew Muĥammad alone deserved.
Jibu ambalo sūrah inatoa kwa swali lao limejaa kejeli na onyo.
The answer the sūrah gives to their question is laden with sarcasm and warning:
"Hakika wao wamo katika shaka kuhusu ukumbusho Wangu; bado hawajaonja adhabu Yangu." (Aya ya 8) Walisema: "Je, ujumbe huu ameteremshiwa yeye peke yake miongoni mwetu?" Hili lilitokea walipoitilia shaka ujumbe wenyewe na kushindwa kukubali kwamba unatoka kwa Mungu, ijapokuwa walitambua kwamba hakuna binadamu angeweza kutoa kitu chochote kama hicho.
“In fact they are in doubt concerning My reminder; they have not yet tasted My punishment.” (Verse 8) They had asked: “Was the message given to him alone out of all of us.” This when they doubted the very message itself and were unable to accept that it was from God, even though they realized no human being could have produced anything like it.
Sura inapuuza kwanza yale waliyosema kuhusu Qur’ani ili kuwapa onyo: “Bado hawajaonja adhabu Yangu.” (Aya ya 8) Ni kana kwamba sura inasema kwamba wanasema wanachosema kwa sababu bado wako salama, kwa kuwa hawajaonja chochote cha adhabu ya Mwenyezi Mungu. Watakapoipata adhabu hiyo, hawatasema lolote kuhusu hilo, kwa sababu hapo watajua.
The sūrah sets aside what they said about the Qur’ān to issue them with a warning: “they have not yet tasted My punishment.” (Verse 8) It is as if the sūrah is stating that they say whatever they say because they are still safe, not having tasted anything of God’s punishment. When they do experience this, they will say nothing of it because then they will know.
Sura hiyo kisha inatoa maoni kuhusu mshangao wao juu ya uchaguzi wa Mwenyezi Mungu wa Muhammad kuwa Mtume Wake. Inawauliza kama wanadhibiti rehema ya Mwenyezi Mungu: "Au wao wanamiliki hazina za rehema ya Mola wako Mlezi, Mwenye nguvu, Mwingi wa kutoa?" (Aya ya 9) Je, wanatafuta kuingilia yaliyo ya Mwenyezi Mungu kuamua? Ni Mwenyezi Mungu anayetoa anachotaka kwa yeyote miongoni mwa waja Wake, na anayemzuia yeyote anayetaka. Yeye ndiye Mwenye nguvu ambaye mapenzi Yake yanawahusu wote na hayawezi kupingwa, na ambaye fadhila Yake haina mipaka. Ikiwa wanaona ni vigumu kukubali kwamba Mwenyezi Mungu amemchagua Muhammad ﷺ kwa jukumu lake, wana haki gani na wana uwezo gani wa kuamua jinsi neema za Mwenyezi Mungu zinavyotolewa, ilhali hawamiliki hazina za fadhila Yake?
The sūrah then comments on their wonder at God’s choice of Muĥammad to be His Messenger. It asks them whether they control God’s mercy: “Or do they own the treasures of your Lord’s grace, the Almighty, the Munificent?” (Verse 9) Do they seek to interfere with what belongs to God to decide? It is God who gives whatever He wishes to any of His servants and who withholds it from anyone He wishes. He is the Almighty whose will applies to all and cannot be resisted, and whose grace is limitless. If they find it hard to accept that God has chosen Muĥammad (peace be upon him) for his role, by what right and in what capacity can they decide how God’s favours be granted when they do not own the treasures of His grace?
"Au je, wao wana mamlaka juu ya mbingu na ardhi na kila kilicho baina yake?" (Aya ya 10) Hili ni jambo ambalo hawathubutu kulidai. Ni Yule anayemiliki na kudhibiti mbingu na ardhi ndiye anayeamua ni nani apewe nini na nani apangiwe jukumu gani. Ikiwa hawana mamlaka juu ya mbingu na ardhi na kila kilichoko baina yake, imekuwaje wanaingilia maamuzi ya Yule mwenye mamlaka haya? Kisha linafuata neno la kejeli na lawama: "Basi, na wajaribu kupanda kwa kila njia inayowezekana." (Aya ya 10) Ikiwa hali ni hiyo, na wachukue udhibiti wa ulimwengu na wasimamie hazina za rehema ya Mwenyezi Mungu. Na waamue ni nani apewe neema kama hizo na ni nani anyimwe.
“Or do they have dominion over the heavens and the earth and all that is between them?” (Verse 10) This is something that they do not dare to claim. It is the One who owns and controls the heavens and the earth who decides who should receive what and who should he assigned to what role. If they do not have dominion over the heavens and the earth and all that is between them, how come they interfere with the decisions of the One who has this dominion? A sarcastic and reproachful comment then follows: “Let them, then, try to ascend by all conceivable means.” (Verse 10) If that is the case, let them take control of the universe and administer the treasures of God’s grace. Let them decide who should receive such favours and who should be deprived.
Kauli hii ya kejeli inafuatwa na taarifa ya ukweli inayoeleza hali yao halisi:
This sarcastic remark is followed by a statement of fact describing their real status:
"Jeshi lolote, la kundi lolote, litakalovunjwa." (Aya ya 11) Hao si chochote zaidi ya mabaki ya jeshi lililoshindwa na kuachwa kando. Hawana uwezo wa kubadilisha au kupinga mapenzi ya Mungu. Muundo wa aya hii unafanya kuwa vigumu kuweka maana yake kwa tafsiri. Mada, 'jeshi lolote', inarejelea kitu kisicho na maana ambacho hakuna utambulisho unaoweza kupewa. Kifungu cha kitenzi, 'litakalovunjwa', kinaonyeshwa katika asili ya Kiarabu kwa neno moja la kivumishi, mahzūm, ambalo linaashiria kwamba kushindwa ni sifa ya msingi ya majeshi hayo na kwamba hayawezi kujiondoa nayo. Hii ni maelezo ya kweli sana. Maadui wa Mungu hawawezi kamwe kuwa katika hali nyingine yoyote isipokuwa ile inayoonyeshwa na usemi huu wa Qur'ani, ambao unadokeza udhaifu na kukosa kabisa udhibiti, bila kujali jinsi wanavyoonekana kuwa wenye nguvu au wakati wanapoonekana.
“Whatever hosts, of any affiliation, may be raised will suffer defeat.” (Verse 11) They are no more than the remnants of a defeated army left aside. They have no ability to change or object to God’s will. The phraseology of this verse makes it hard to capture its sense in translation. The subject, ‘whatever hosts’, refers to something insignificant that no identity can be assigned to. The verbal phrase, ‘will suffer defeat’, is expressed in the Arabic original in one adjectival word, mahzūm, which suggests that defeat is an essential characteristic of such hosts and that they cannot get rid of it. This is a very true description. God’s enemies can never be in any position other than the one indicated by this Qur’ānic expression which connotes powerlessness and absolute lack of control, no matter how mighty they may appear or when they appear.
Sura hii inatoa mifano ya jamii zilizotangulia ambazo zilifuata njia hiyo hiyo, na tunagundua kwamba zote zilikumbwa na kushindwa kabisa: "Kabla yao, ukweli ulikataliwa na watu wa Nuhu, Ad, Firauni wa vigingi, Thamudi, watu wa Lutu, na wakazi wa mabonde yenye miti: hawa walikuwa makundi tofauti, lakini kila mmoja wao aliwashutumu wajumbe wa Mungu kwa uongo. Kwa hiyo, adhabu yangu ikawastahiki." (Aya 12-14) Jamii hizi zilikuwa watangulizi wa Maquraysh. Zote, ikiwa ni pamoja na Firauni aliyejenga piramidi zinazosimama imara kama vigingi, na watu wa Shu'ayb waliokaa katika mabonde yenye miti, zilikataa ujumbe wa Mungu. Hatimaye, nini kiliwapata watu hawa madhalimu?
The sūrah gives examples of former communities who treaded the same course, and we discover that they all faced utter defeat: “Before their time, the truth was rejected by Noah’s people, the Ad, Pharaoh of the tent-pegs, the Thamūd, Lot’s people and the dwellers of the wooded dales: these were different groupings, yet each one of them accused God’s messengers of lying. Therefore, My retribution fell due.” (Verses 12-14) These communities were the Quraysh’s predecessors. All of them, including Pharaoh who built the pyramids that stand firm like tent pegs, and Shu ‘ayb’s people who dwelled in the wooded dales, rejected God’s messages. What eventually happened to these tyrannical peoples?
Adhabu ya Mungu ilifika kwao, nao wakaangamizwa wote. Hakuna kilichobaki kwao isipokuwa magofu yanayosimulia kushindwa kwao.
God’s retribution fell due and they were all decimated. There is nothing left of them except the ruins that tell of their defeat.
Ndivyo ilivyokuwa hatima ya jamii zilizopita za wakanushaji. Kwa zile za sasa, kwa ujumla, zinaachwa hadi mlipuko utakapoleta mwisho wa uhai duniani kabla tu ya Siku ya Hukumu: "Hawa nao wanangojea tu mlipuko mmoja; wala hautacheleweshwa." (Aya ya 15) Mlipuko huu utakapotokea, hautacheleweshwa hata kwa muda mfupi. Hutokea wakati wake uliopangwa. Mwenyezi Mungu ameamua kwamba jamii hii ya ujumbe wa mwisho itapewa muda wake, na kwamba Yeye hataiangamiza kama alivyoangamiza jamii zilizopita. Hii ni neema, lakini wao hawaithamini wala kumshukuru Mungu kwa ajili yake. Badala yake, wanaharakisha adhabu yao wenyewe, wakimwomba Mungu awape fungu lao sasa, kabla ya siku aliyoipanga: "Wanasema: Mola wetu! Tuharakishie fungu letu la adhabu kabla ya Siku ya Hesabu." (Aya ya 16)
Such was the fate of past communities of unbelievers. As for the present ones, they are, generally, left until a blast brings about the end of life on earth just before the Day of Judgement: “These, too, have but to wait for one single blast; and it shall not be delayed.” (Verse 15) Once this blast falls due, it will not be delayed even for a short moment. It occurs at its appointed time. God has willed that this community of the last message will be given its time, and that He will not destroy it as He did past communities. This is an act of grace, but they do not appreciate this or thank God for it. On the contrary, they hasten their own punishment, asking God to give them their lot now, before the day He has appointed: “They say: Our Lord! Hasten to us our share of punishment even before the Day of Reckoning.” (Verse 16)
Katika hatua hii, sūrah inamaliza kuzungumzia makafiri na kugeukia kwa Mtume ﷺ. Anafarijiwa na kuelekezwa kukumbuka yaliyowapata Mitume waliotangulia, majaribu makali waliyopitia, na neema ambayo Mungu aliwajalia pale walipothibitisha uaminifu wao.
At this point the sūrah ends its reference to the unbelievers and turns instead to the Prophet. He is comforted and directed to remember what happened to earlier messengers, the hard tests they went through and the grace God bestowed on them when they proved themselves.