Kifungu hiki kipya kinaigusa dhamiri ya mwanadamu kwa mfululizo wa mawazo yanayolenga kumweka binadamu uso kwa uso na ushahidi wazi wa umoja wa Mungu, na na anwani ya ukweli ya Mtume wake ﷺ, pamoja na dhana ya Siku ya Hukumu, hesabu na haki ambayo hakika itatolewa kwa wote siku hiyo. Miguso hii inaufanyia kazi moyo mzima wa mwanadamu, ikiupeleka katika ziara kuu ya ulimwengu, ikifungua mbele yake upeo mpana wa dunia yake mwenyewe. Inahama kutoka zama za kale hadi za sasa, na kutoka maisha haya hadi yale halisi yaliyo mbele. Kifungu kilichotangulia kilikuwa na vipengele vinavyofanana, vilivyojadiliwa katika Sura ya 1, lakini vilivyopo sasa ni vilivyo wazi zaidi, na hakika vitapata jibu sahihi kutoka kwa kila mtu mwenye maumbile yasiyoharibika. Makafiri waliogopa kweli kwamba Qur'ani ingewadhoofisha sana. Kwa sababu hiyo waliwahimizana wao kwa wao wasiisikilize, kwa kuwa walitaka kuendelea na imani zao potofu na desturi zao.

This new passage touches the human conscience with a flow of observations that aim to put human nature face to face with clear evidence of God’s oneness, the truthful address of His Messenger and the concept of the Day of Judgement, the reckoning and justice that are certain to be administered to all on that day. These touches work on the whole of the human soul, taking it on a grand tour of the universe, opening up for it the broad horizons of its own world. It moves from ancient times to the present, and from this life to the real one beyond. The previous passage contained similar aspects, discussed in Chapter 1, but the present ones are clearer, certain to receive the right response from any person with an uncorrupted nature. The unbelievers genuinely feared that the Qur’ān would weaken them considerably. Hence they urged one another not to listen to it because they wanted to continue with their erring beliefs and practices.

Kwa wale waliotenda mema kuna malipo mema, na zaidi ya hayo. Weusi wala udhalili wowote hautafunika nyuso zao. Hao ndio watu wa Peponi, watakaokaa humo milele. Na kwa wale waliotenda maovu, uovu hulipwa kwa mfano wake.

For those who do good there is a good reward, and more besides. Neither darkness nor any disgrace will overcast their faces. These are destined for paradise, where they will abide. As for those who have done evil, an evil deed is rewarded with its like.

Fedheha itawafunika, kwani hawatakuwa na yeyote wa kuwalinda dhidi ya Mungu; nyuso zao zitakuwa kama zimefunikwa kwa vipande vya giza la usiku. Hao ndio watakaostahili Moto, humo wataishi milele.

Ignominy will overshadow them — for they will have none to protect them from God — as if their faces have been covered with patches of the night’s own darkness. Such are destined for the fire, where they will abide. (Verses 26-27)

Aya ya mwisho katika sehemu iliyotangulia ilisema: “Mwenyezi Mungu huita kwenye makao ya amani, na humwongoza amtakaye kwenye njia iliyo nyoofu.” (Aya ya 25) Hapa tunaona muhtasari wa kanuni zinazoamua thawabu ya wanaofuata uongozi wa Mungu na ya wanaouepuka. Muhtasari huu unaonyesha neema, rehema, uadilifu na haki ya Mungu katika aina zote mbili za thawabu.

The last verse in the preceding passage said: “God calls to the abode of peace, and guides him that wills to a straight path.” (Verse 25) Here we have an outline of the rules that determine the reward of those who follow God’s guidance and those who turn away from it. It shows God’s grace, mercy, fairness and justice in both types of reward.

Wale wanaofanya vizuri katika uchaguzi wao wa imani na matendo, wakitambua njia iliyonyooka na kuelewa sheria ya ulimwengu mzima inayowaongoza hadi 'nyumba ya amani', watapata thawabu njema ambayo ni matokeo ya haki ya walichokifanya. Lakini pia watapata kitu zaidi cha ukarimu usio na kikomo wa Mungu: 'Kwa wale wanaotenda mema kuna thawabu njema, na zaidi ya hapo.' (Aya ya 26) Hawatapatwa na taabu ya Siku ya Kiyama, wala na msongo ambao wengine watauonja kabla hukumu haijatolewa kwa viumbe wote: "Wala giza wala udhalili hautazifunika nyuso zao." (Aya ya 26) Maneno ya Kiarabu yanajumuisha maneno mawili yenye maana ya giza na udhalili. La kwanza linaashiria vumbi, giza, na rangi ya weupe inayotokana na huzuni au dhiki.

Those who do well in their choice of belief and practice, recognizing the right path and understanding the universal law which leads to the ‘abode of peace’ will have a goodly reward which is the fair outcome of what they do. But they will also have something more of God’s unlimited bounty: ‘For those who do good there is a good reward, and more besides.’ (Verse 26) They will be spared the misery of the Day of Resurrection, and the stress experienced by others before judgement is passed on all creatures: “Neither darkness nor any disgrace will overcast their faces.” (Verse 26) The Arabic phrase incorporates two words for darkness and disgrace. The first denotes dust, darkness and a pale colour that comes as a result of unhappiness or distress.

Raundi ya kwanza katika kifungu hiki ilitupeleka kwenye mkusanyiko wa viumbe wote siku ya Kiyama, siku ambayo madai yote ya uongo na mambo yote ya kubuni yanaonyeshwa kuwa hayana uhalali wowote kabisa. Siku hiyo, uwezo ni wa Mungu peke yake. Sasa sura inazungumzia mambo ambayo wanadamu huyaona katika maisha yao, na katika nafsi zao wenyewe, ikikiri kwamba mambo hayo hufanyika tu kwa Mungu na yako chini ya udhibiti Wake.

The first round in this passage took us to the gathering of all on the Day of Resurrection when all false claims and fabrications are shown to have no validity whatsoever. God’s is the only power on that day. Now the sūrah speaks of matters human beings see in their lives, and in their own souls, admitting that they are only done by God and subject to His control.

Sema: 'Ni nani anayekuruzukuni kutoka mbinguni na ardhini? Au ni nani mwenye uwezo juu ya kusikia na kuona? Ni nani anayetoa aliye hai kutoka kwa aliyekufa, na kutoa aliyekufa kutoka kwa aliye hai? Ni nani anayepanga mambo yote?' Watasema: 'Mungu.' Sema basi: 'Je, hamumchi Yeye?' Basi huyo ndiye Mungu, Mola wenu wa kweli. Baada ya haki, kumebaki nini isipokuwa upotovu? Basi mnageukaje?' (Aya 31-32)

Say: ‘Who is it that provides for you from heaven and earth? Or, who is it that has power over hearing and sight? Who brings forth the living out of that which is dead, and brings forth the dead out of that which is alive? Who regulates all affairs?’ They will say: ‘God.’ Say, then: ‘Will you not, then, fear Him?’ Such is God, your true Lord. Apart from the truth, what is left but error? How is it, then, that you turn away? (Verses 31-32)

Washirikina wa Kiarabu, kama ilivyoelezwa, hawakukana kuwepo kwa Mungu, wala hawakukana kwamba Yeye ndiye anayeumba, anayewapa riziki viumbe Vyake na anayeudhibiti ulimwengu wote. Walichofanya ni kuwapa uungu viumbe wengine ambao waliwaona kuwa washirika wa Mungu. Walidai kwamba hao wanaweza kuwasogeza karibu na Mungu, au kwamba wana nguvu zao wenyewe, huru kutoka kwa nguvu za Mungu. Hapa sura inawaelekea kwa kuzichukua imani zao wenyewe kama mwanzo wa hoja. Lengo lake ni kuamsha fahamu zao na kuwafanya wafikiri, ili waweze kuachana na mawazo yao yasiyo sahihi. “Sema: ‘Ni nani anayekupeni riziki kutoka mbinguni na ardhini?’” (Aya ya 31)

The pagan Arabs, as has been explained, did not deny God’s existence, nor did they deny that He is the One who creates, provides sustenance for His creation and controls the whole universe. They simply ascribed divinity to other beings whom they considered to be God’s partners. They claimed that these were able to bring them nearer to God or that they had their own power, independent of God’s. Here the sūrah addresses them taking their own beliefs as its starting point. It aims to alert their consciousness and make them reflect, so that they can discard their ill- conceived ideas. “Say: ‘Who is it that provides for you from heaven and earth?’” (Verse 31)

"Huyo ndiye Mwenyezi Mungu, Mola wenu wa kweli." (Aya ya 32) Kwa kuwa haki ni moja na haiwezi kuwepo katika zaidi ya umbo moja kwa wakati mmoja, basi yeyote anayeivuka huwa yuko katika upotofu wa msingi. "Baada ya haki, kumebaki nini isipokuwa upotofu? Basi mnageukaje?" (Aya ya 32)

“Such is God, your true Lord.” (Verse 32) Since the truth is one and cannot be present in more than one form at the same time, then whoever goes beyond it is in fundamental error. “Apart from the truth, what is left but error? How is it, then, that you turn away?” (Verse 32)

Wakati ukweli uko wazi kabisa, mtu anawezaje kutafuta mwongozo mahali pengine?

When the truth is clearly evident, how can anyone look elsewhere for guidance?

Matokeo ya makafiri kukataa ukweli kwa makusudi, licha ya kukiri msingi wake, ni kwamba Mwenyezi Mungu ameweka kuwa sheria ya maumbile ya binadamu kwamba wale wanaopotoka kutoka katika mantiki sahihi ya maumbile na sheria za jumla za uumbaji hawatakuwa waumini: “Hivyo ndivyo neno la Mola wako lilivyothibitika kwa wale waliofanya uovu: hawataamini.” (Aya ya 33) Yeye hawazuii kuamini.

The outcome of the unbelievers’ deliberate denial of the truth, despite their acknowledgement of its basis, is that God has made it a law of human nature that those who deviate from the sound logic of nature and the overall laws of creation will not be believers: “Thus is the word of your Lord proved true with regard to those who do evil: they will not believe.” (Verse 33) He does not prevent them from believing.

Hakika, viashiria vya ukweli na dini ya kweli vipo kila mahali katika ulimwengu, na msingi wake wa kimantiki unakubaliwa nao. Ni kwa sababu wao wenyewe wanakataa kuifuata njia inayoelekea kwenye imani, na kwa makusudi wanageuka mgongo kwa hitimisho la kimantiki la dhana wanayoikubali. Ni matokeo wanayoyachagua kwa kupuuza mantiki ya maumbile.

Indeed the pointers to the truth and true faith are everywhere in the universe, and its logical basis is acknowledged by them. It is simply because they themselves refuse to take the way leading to faith and deliberately turn their backs on the logical conclusion of the premise they accept. It is an outcome they choose by disregarding the logic of nature.

Sura inaendelea sasa kwa kuvuta umakini kwenye vipengele vya uweza wa Mungu, na kuuliza kama kuna yeyote katika washirika ambao washirikina wanamshirikisha Naye, aliye na sehemu yoyote katika uweza huo: "Sema: 'Je, yupo yeyote katika washirika wenu [mnaowashirikisha na Mungu] anayeanzisha uumbaji, kisha akauleta tena [uhai]?' Sema: 'Ni Mungu peke yake anayeanzisha uumbaji kisha akauleta tena [uhai]. Basi mnapotoshwaje hata mkageuka?' Sema: 'Je, yupo yeyote katika washirika wenu [mnaowashirikisha na Mungu] anayeongoza kwenye haki?' Sema: 'Mungu peke yake ndiye anayeongoza kwenye haki. Je, yupi anastahili zaidi kufuatwa: Yule anayeongoza kwenye haki, au yule ambaye hawezi kupata njia sahihi isipokuwa akiongozwa? Basi nini kimewapata? Mnahukumu vipi?'" (Aya 34-35)

Sura hii sasa inaanza duru mpya inayozungumzia Qur'ani yenyewe. Inaanza kwa kauli thabiti kwamba haiwezekani kabisa Qur'ani kuwa imebuniwa na mtu yeyote, kisha inawapa changamoto wasioamini walete sura moja tu kama hiyo. Kisha inaonyesha kwamba hukumu yao ni ya haraka, isiyo na msingi imara. Hufuata maelezo ya mtazamo wao kuhusu Qur'ani, pamoja na kumtia moyo Mtume ﷺ asimame imara bila kujali jibu analopokea kutoka kwao.

The sūrah now begins a new round speaking of the Qur’ān itself. It starts with a categorical statement that there is no way that the Qur’ān could have been invented by anyone, followed by a challenge to the unbelievers to produce a single sūrah like it. It then shows their judgement to be hasty, lacking solid ground. This is followed by stating the nature of their attitude to the Qur’ān, coupled with encouragement to the Prophet to remain steadfast regardless of the response he receives from them.

Raundi hii inahitimishwa kwa kutaja hatima inayowasubiri wale wanaoendelea kuwa wakaidi katika itikadi zao potofu. Hiyo ni hatima ya haki na inayostahili, iliyoamuliwa na matendo yao.

The round concludes with a reference to the destiny awaiting those who are stubborn in their erroneous beliefs. It is a just and fitting destiny, determined by their deeds.

Qur'ani hii haiwezekani kuwa imebuniwa na mtu yeyote mwingine isipokuwa Mungu. Ni uthibitisho wa [ufunuo] uliotangulia, na ufafanuzi kamili wa Kitabu cha Mungu, ambacho hakina shaka ndani yake. Hakika kinatoka kwa Bwana wa viumbe vyote. Wakisema: "Ameibuni," sema: "Basi leteni sura moja mfano wake, na muite msaada kwa yeyote mnayeweza, asiyekuwa Mungu, ikiwa mnachosema ni cha kweli." Kwa hakika wanakanusha kile wasichokiweza kukifahamu, hasa kwa kuwa maana yake ya ndani bado haijawadhihirikia.

“This Qur’ān could not have been devised by anyone other than God. It is a confirmation of [revelations] that went before it, and a full explanation of God’s Book, about which there is no doubt. It certainly comes from the Lord of all the worlds. If they say: He has invented it,’ say: ‘Produce, then, one sūrah like it, and call for help on all you can other than God, if what you say is true.’ Indeed they disbelieve what they cannot grasp, particularly since its inner meaning has not become clear to them.

Vivyo hivyo walikanusha wale waliokuja kabla yao. Lakini angalia ilivyokuwa mwisho wa wale waliodhulumu. Baadhi yao wanaamini, na wengine hawaamini. Lakini Mola wako Mlezi anawajua vizuri wanaoeneza ufisadi. Ikiwa wanakukadhibu, basi sema: "Mimi nitabeba matokeo ya matendo yangu, nanyi mtabeba matokeo ya matendo yenu. Hamuwajibiki kwa ninayoyafanya, na mimi siwajibiki kwa mnayoyafanya." Na miongoni mwao wapo wanaokusikiliza; lakini je, unaweza kuwasikilisha viziwi, ilhali hawatumii akili zao? Na miongoni mwao wapo wanaokutazama; lakini je, unaweza kuwaongoza vipofu, ilhali hawaoni? Hakika Mungu hamdhulumu mtu hata kidogo, lakini ni watu wenyewe wanaojidhulumu nafsi zao.” (Aya 37-44)

Qur'ani inatofautishwa kwa urahisi na usemi wowote wa kibinadamu. Ina athari yenye nguvu juu ya nyoyo za watu ambayo mtindo wowote wa kibinadamu hauwezi kuufikia. Athari kama hiyo wakati mwingine huhisiwa na watu wasiojua lugha ya Kiarabu. Matukio ya ajabu fulani, ambayo huenda yasiwe kanuni ya jumla, hayawezi kuwa na maelezo mengine. Sitoi mfano wowote ulioshuhudiwa na mtu mwingine. Ninasimulia tu jambo lililonipata takriban miaka 15 iliyopita, ambalo nina mashahidi wasiopungua sita.8

The Qur’ān is readily distinguishable from any human expression. It has a powerful effect on people’s hearts which no human style can achieve. Such an effect is sometimes felt by people who have no knowledge of Arabic. Some remarkable events, which may not be the rule, cannot have any other explanation. I am not giving any example witnessed by anyone else. I am only relating something that happened to me about 15 years ago, for which I have no less than six witnesses.8

Tulikuwa abiria saba Waislamu tukisafiri ndani ya meli ya Kimisri kuvuka Bahari ya Atlantiki kuelekea New York. Pia kulikuwa na abiria 120 wa kigeni, ambao hakuna hata mmoja wao alikuwa Mwislamu. Ilitujia wazo la kufanya Swala ya Ijumaa ndani ya meli, katikati ya bahari. Mungu anajua kwamba hatukuwa na shauku kubwa sana ya swala yenyewe, lakini tulisukumwa kuonyesha hisia zetu za kidini tulipomwona mmishonari akitekeleza kazi yake miongoni mwa abiria. Alitukaribia hata sisi. Nahodha, Mwingereza, alirahisisha jambo letu na aliruhusu wafanyakazi wa meli na wafanyakazi wengine, wote wakiwa Waislamu Wanubi, kujiunga na swala, mradi tu wasiwe kazini wakati huo.

We were seven Muslim passengers travelling on board an Egyptian ship across the Atlantic to New York. There were also 120 foreign passengers, none of whom was a Muslim. It occurred to us to hold Friday prayers on board, in the middle of the ocean. God knows that we were not that keen on the prayer itself, but we were driven to show our religious feelings when we saw a missionary exercising his mission with the passengers. He even approached us. The Captain, an Englishman, facilitated our task and allowed any of the crew and other workers, all of whom were Nubian Muslims, to join the prayer, provided that they were not on duty at the time.

Walifurahi sana kwa jambo hili, kwani kwa uzoefu wao, ilikuwa mara ya kwanza kabisa Swala ya Ijumaa kufanyika ndani ya meli. Nilitoa khutbah, yaani hotuba, na kuongoza Swala, huku wasafiri wengi wa kigeni wakitazama karibu nasi.

They were overjoyed by this, as it was, in their experience, the first time ever that Friday prayers had been held on board. I delivered the khuţbah, or sermon, and led the prayers, while many of the foreign passengers were watching nearby.

Qur'ani inamzungumzia mwanadamu kwa ujumla wake. Haiwahutubii sehemu mbalimbali za nafsi, kama akili ya kufikiri, moyo unaodunda au hisia zenye msisimko, kila moja peke yake.

The Qur’ān addresses the human entity as a whole. It does not address different faculties such as logical reasoning, pulsating hearts or excited feelings, one at a time.

Hufanya rufaa yake kwa njia ya moja kwa moja zaidi, ikigusa kwa wakati mmoja faculties zote za kupokea za binadamu. Hivyo huzalisha hisia, mvuto na dhana za ukweli wa kuwepo ambazo hakuna mbinu nyingine inayojulikana kwa wanadamu inayoweza kuzizalisha kamwe. Zaidi ya hayo, yote haya ni ya kina, pana, sahihi, yenye uwazi na yameelezwa kwa namna isiyoweza kuigwa.

It simply makes its appeal in the most direct manner, touching all human receptive faculties at once. Thus it generates feelings, impressions and concepts of the truth of existence that no other method known to mankind can ever generate. Moreover, all these are profound, comprehensive, precise, lucid and inimitably expressed.

Ningependa kunukuu hapa aya chache kutoka kitabu ambacho ninakiandaa kwa sasa9

I would like to quote here a few paragraphs from a book I am now working on9

Ambazo zinaweza kueleza ukweli huu vizuri zaidi. Hizi zinaeleza mbinu ya Kiislamu katika kufafanua vipengele vinavyounda dhana ya Kiislamu ya maisha kwa njia nzuri, pana, yenye mshikamano na yenye uwiano. Sifa zinazotofautisha zaidi mbinu hii ni:

which may express this fact better. These speak of the Islamic approach in elucidating the constituent elements of the Islamic concept of life in a beautiful, comprehensive, coherent and balanced way. The most distinctive features of this approach are:

Kwanza, inaeleza ukweli jinsi ulivyo, kwa mtindo unaofichua pande zake zote, vipimo vyake, viunganisho vyake na matokeo yake. Ingawa ni pana kiasi hicho, haulemishi ukweli wowote wala kuufanya uwe na utata. Kisha unaelekeza kauli yake kwa binadamu wote, katika ngazi zote. Mwenyezi Mungu hakupenda kufanya kufikia kiwango chochote cha elimu au maarifa kuwa sharti la lazima kwa ajili ya kuelewa ipasavyo dhana ya Kiislamu ya maisha. Imani ndiyo hitaji la kwanza katika maisha ya binadamu.

Firstly, it portrays the facts as they are using a style that reveals all their aspects, dimensions, links and consequences. Comprehensive as it is, it does not complicate any fact or make it ambiguous. It then makes its address to all humanity, at all levels. 10 God has not wished to make the attainment of any standard of knowledge or education a necessary requirement for the proper perception of the Islamic concept of life. Faith is the first need in human life.

Qur’ani wakati mwingine hufafanua misingi ya msingi ya imani kwa namna ambayo akili ya kibinadamu isingethubutu kuifanya, kwa kuwa, kwa asili yake, hizi si mambo yanayoshughulisha au kuvutia umakini wa binadamu. Mfano wazi ni aya inayoelezea ujuzi usio na mipaka wa Mungu: “Kwake Yeye zipo funguo za yasiyoonekana: hakuna ayajuaye ila Yeye. Yeye anajua kila kilichomo nchi kavu na baharini; hakuna jani linaloanguka ila Yeye analijua; wala hakuna punje katika giza la ardhi, wala kitu kibichi wala kikavu ila kimeandikwa katika kitabu chenye kubainisha.” (6: 59) Maeneo na hali hizi pana, zinazoonekana na zilizofichika, kwa kawaida si mambo ambayo fikra za binadamu huyatembelea kwa namna hii, pale inapojaribu kueleza ujuzi unaojumuisha kila kitu. Hebu tunukuu hapa aya chache za yale tuliyoyaeleza katika ufafanuzi wetu wa aya hii.

The Qur’ān sometimes explains the basic truisms of faith in a way that the human mind would never attempt, because, by their nature, these are not things which preoccupy or attract human attention. A clear example is the verse which describes God’s infinite knowledge: “With Him are the keys to what lies beyond the reach of human perception: none knows them but He. He knows all that the land and sea contain; not a leaf falls but He knows it; and neither is there a grain in the earth’s deep darkness, nor anything fresh or dry but is recorded in a clear book.” (6: 59) These broad places and situations, visible and hidden, are not normally frequented by human thought in this way, when it tries to express knowledge that embraces everything. Let us quote here a few paragraphs of what we stated in our commentary on this verse.

Kila tunapoitazama aya hii fupi, hatuwezi kushindwa kutambua mtindo wake wa kimiujiza unaoonyesha Mwandishi wa Qur’ani. Kuangalia tu maudhui yake kunatosha kutufanya tuwe na uhakika kamili kwamba hiki ni kitu ambacho hakuna binadamu angeweza kukisema. Akili ya kibinadamu haifikii upeo usio na mipaka inapoelezea ujuzi kamili na usiokosea. Badala yake, akili ya binadamu ina sifa tofauti na mipaka fulani maalum, kwa sababu picha zake huakisi mahangaiko yake yenyewe. Kwa nini binadamu awe na shauku ya idadi ya majani yanayoanguka kutoka miti duniani kote? Kwa nini ajisumbue kuhusu punje zilizofichwa katika kina kirefu cha ardhi? Je, ni jambo gani kwake kujua kila kitu kilicho kibichi au kikavu? Watu hawajali kabisa majani yanayoanguka, achilia mbali kuyahesabu. Wao hujali mbegu wanazopanda, wakitumaini kupata mavuno mazuri. Vinginevyo, wasingejali punje zilizozikwa ardhini. Hakika hupenda kutumia kile walichonacho cha vitu vibichi na vikavu, lakini hakuna jambo hata moja kati ya haya linalodhaniwa kuwa ushahidi wa ujuzi kamili. Ni Muumba pekee anayejua na kujali kila jani linalodondoka, kila punje iliyozikwa na mengineyo kama hayo, kama anavyojali mambo mengine, mabichi au makavu.

"Iwapo watasema: ‘Ameibuni,’ sema: ‘Basi leteni sura moja mfano wake, na mwaiteni msaada yeyote mwezaye, badala ya Mungu, ikiwa mnachosema ni kweli.’" (Aya ya 38) Katika hatua hii, kwa kuwa sura inatoa changamoto hii, hoja zote zinakomeshwa na kauli wazi inatolewa kuthibitisha ukweli kwamba wao wanategemea dhana tu, wakihukumu kile wasichokijua.

“If they say: ‘He has invented it,’ say: ‘Produce, then, one sūrah like it, and call for help on all you can other than God, if what you say is true.’” (Verse 38) At this point, with the sūrah presenting this challenge, all argument is stopped and a clear statement is made to establish the fact that they rely only on conjecture, judging what they do not know.

Hukumu sahihi lazima itangulizwe na ujuzi wa kina, wala isitegemee matakwa binafsi au mitazamo isiyothibitishwa. Wanachohukumu ni wahyi wa Qur’ān na ukweli wa ahadi zake na maonyo yake. Wameyakataa yote haya bila kuwa na ujuzi thabiti wa kuhalalisha ukataaji wao, na bila kusubiri tafsiri yake ya kweli: "Bali wamekanusha yale wasiyoyazingatia kikamilifu, na maana yake haijawadhihirikia bado." (Aya 39) Katika hili wamefuata nyayo za jamii zilizotangulia, zilizokataa ishara za Mwenyezi Mungu na kumshirikisha Mola wao. Wanapaswa kuzingatia hatima ya jamii hizo za awali ili kujua kinachowangoja iwapo wataendelea kuikataa imani. "Vivyo hivyo walikanusha wale waliokuwa kabla yao. Basi angalia jinsi mwisho wa madhalimu ulivyokuwa." (Aya 39)

Right judgement must be preceded by thorough knowledge, and not rely on personal preferences or unproved views. What they are judging is the revelation of the Qur’ān and the truth of its promises and warnings. They have denied all these without having any firm knowledge to justify their denial, and without waiting for its true interpretation: “Indeed they disbelieve what they cannot grasp, particularly since its inner meaning has not become clear to them.” (Verse 39) In this they have followed in the footsteps of former communities who rejected God’s revelations and associated partners with their Lord. They should consider the fate of those earlier communities in order to know what awaits them if they continue to reject the faith. “Likewise did those who lived before them disbelieve. But see what happened in the end to those wrongdoers.” (Verse 39)

Ingawa wengi wao wanakataa jambo ambalo hawana elimu ya uhakika nalo, na badala yake wanafuata dhana na matamanio, bado wapo wanaoamini ukweli wa kitabu hiki kilichoteremshwa: "Miongoni mwao wapo wanaoamini, na wapo wasioamini. Na Mola wenu Mlezi anawajua vizuri waharibifu." {Yunus: 40} Hawa wanaoeneza ufisadi ndio wasioamini. Ufisadi duniani kwa hakika husababishwa na kwa wingi huenezwa kwa kuacha kuamini Mola Mlezi wa kweli. Kwa hakika, ufisadi wote huanza kwa kujisalimisha kwa viumbe wengine badala ya Mwenyezi Mungu, pamoja na uovu unaofuata kujisalimisha huko. Hiki ndicho chanzo kikuu cha kufuata matamanio ya nafsi katika mambo yanayomhusu mtu mwenyewe au wengine. Ndiyo inayopelekea kuibuka kwa miungu ya uongo inayoharibu kila kitu ili iendelee kushikilia utawala wake wa uongo. Huharibu maadili ya watu, roho zao, fikra zao, dhana zao, pamoja na maslahi yao na mali zao, wakitafuta tu kuhifadhi nguvu zao wenyewe. Historia ya binadamu, ya zamani na ya sasa, imejaa mifano ya ufisadi wa namna hii unaoenezwa na wale wasio na imani.

Aya zifuatazo zinagusa haraka mioyo ya wasioamini, kwa kuonyesha tukio kutoka Siku ya Hukumu. Katika tukio hili, maisha yote ambayo yamejaa sana katika fahamu zao, na ambayo yanajumuisha mahangaiko yao yote na mambo yanayowashughulisha, yanaonekana kuwa si zaidi ya safari fupi ambayo watu huifanya kabla ya kurejea makazi yao ya kudumu: “Siku atakapowakusanya pamoja, [itawaonekana] kana kwamba hawakukaa duniani zaidi ya saa moja ya siku, wakijuana. Hakika wamepotea wale ambao [katika maisha yao] walikanusha kukutana na Mwenyezi Mungu, wala hawakufuata uongofu.” (Aya ya 45)

The next verses quickly touch the hearts of the unbelievers, portraying as they do a scene from the Day of Judgement. In this scene the whole of life which is so heavily present in their consciousness, and which encompasses all their concerns and preoccupations appears to be no more than a short trip which people undertake before returning to their permanent abode: “On the Day when He will gather them together, [it will seem to them] as though they had not sojourned in this world more than an hour of a day, getting to know one another. Lost indeed will be those who [in their lifetime] disbelieved in meeting God and did not follow the right guidance.” (Verse 45)

Katika raundi hii ya haraka, tunawaona wale waliokusanyika Siku ya Hukumu wakiwa wamechanganyikiwa kabisa. Yote haya yanawajia kama vile mshangao mkubwa. Ni kama vile safari yao katika maisha haya imekuwa fupi sana, ikidumu kwa saa moja tu ambayo wanajuana kwa muda mfupi kabla yote hayajaisha. Au tunaweza kuichukulia hii kama mfano unaoonyesha jinsi tunavyotumia maisha yetu yote kukutana tu na kujuana. Ingawa imetolewa kama mfano, ni kauli ya kweli kabisa. Je, watu wanawahi kumaliza mchakato wa kujuana? Tunakuja na kuondoka, na kila mtu au kundi hupata kujuana kwa uchache tu na wengine.

In this very fast round, we see those who are gathered on the Day of Judgement to be totally bewildered. It all comes to them as if by total surprise. It is as if their journey through this life has been a very short one, lasting barely an hour in which they get to know one another before it is all over. Or we may take this as an analogy showing how we spend our whole lives just meeting and getting to know one another. Although it is given by way of example, it is a completely true statement. Do people ever complete the process of getting to know one another? We come and go, and each individual or group barely gets to know the rest.

Fikiria, ikiwa utataka, juu ya watu wanaogombana kila wakati: je, wamejuana jinsi wanavyopaswa kujuana? Na kisha mataifa yanayopigana vita daima kwa ajili ya faida za kimali na za kawaida, ambayo kwa shida huweza kumaliza ugomvi mmoja kabla ya kuanza mwingine. Je, hao wanajuana? Mfano huu umetolewa hapa ili kusisitiza ukweli kwamba maisha haya ya sasa ni mafupi sana.

"Wanasema: 'Ahadi hii itatimizwa lini, ikiwa nyinyi ni wakweli?'" (Aya ya 48) Swali hili liliulizwa kwa namna ya changamoto. Kwa kweli walikuwa wakidai kwamba chochote ambacho Mtume ﷺ aliwaonya dhidi yake kitimizwe, na kwamba hukumu ya Mwenyezi Mungu itolewe kama ilivyotolewa kwa jamii zilizotangulia ambazo zilikanusha wajumbe wa Mwenyezi Mungu. Lakini jibu ambalo Mtume ﷺ ameagizwa kulitoa linafafanua mambo yote kwa ufupi: "Sema: 'Sina uwezo wa kuleta madhara wala manufaa kwa nafsi yangu, isipokuwa kama Mwenyezi Mungu atakavyopenda. Kwa kila jamii kuna muda uliowekwa. Muda wao utakapofika, hawawezi kuuchelewesha hata kwa saa moja, wala kuutanguliza.'" (Aya ya 49)

“They say: ‘When will this promise be fulfilled, if you are truthful?’” (Verse 48) The question was asked by way of a challenge. They were actually demanding that whatever the Prophet warned them against be fulfilled, and that God’s judgement be made just as it had been on earlier communities which denied God’s messengers. But the answer the Prophet is instructed to give makes all issues succinctly clear: “Say: ‘I have no control over any harm or benefit to myself except as God may please. For every community a term has been appointed. When their time arrives, they can neither delay it by a single moment, nor indeed hasten it.’” (Verse 49)

Ikiwa Mjumbe wa Mungu hana uwezo wa kuleta madhara wala manufaa kwa nafsi yake mwenyewe, basi hakika hawezi kuleta madhara wala manufaa hayo kwao pia. Inapaswa kuonyeshwa hapa kwamba madhara yametajwa kabla ya manufaa kwa sababu walikuwa wakiharakisha madhara.

If God’s Messenger does not have any power to bring harm or benefit to himself, he certainly cannot bring such harm or benefit to them either. It should be pointed out here that harm is mentioned before benefit because they were precipitating harm.

Katika muktadha mwingine, manufaa yanatajwa kwanza kwa sababu yanafaa zaidi kulingana na hali. Hili linajitokeza katika Sūrah 7, Al-A‘rāf, pale anaposema: “Lau ningalikuwa nina elimu ya yaliyo nje ya uwezo wa kuona wa binadamu, ningalijipatia mema mengi, na uovu usingalinigusa kamwe.” (7: 188)

In a different context, benefit is mentioned first because it is more fitting to the situation. This occurs in Sūrah 7, The Heights, or Al-A`rāf, when he says: “Had I possessed knowledge of what lies beyond the reach of human perception, I would have availed myself of much that is good and no evil would have ever touched me.” (7: 188)

“Sema: ‘Sina uwezo wa kujiletea madhara wala manufaa yoyote isipokuwa kwa mapenzi ya Mwenyezi Mungu.’” (Aya ya 49) Basi kila kitu kinatokea kwa mapenzi ya Mwenyezi Mungu. Yeye hutimiza neno Lake na hutekeleza maonyo Yake wakati wowote apendapo. Sheria Yake haitashindwa kamwe, na muda aliouweka utafika kama alivyoamua: “Kila umma una muda uliowekwa. Muda wao utakapofika, hawawezi kuuchelewesha hata kwa saa moja, wala kuuharakisha.” (Aya ya 49) Muda huo unaweza kumalizika kwa maangamizi ya kimwili, kama ilivyotokea kwa umma zilizotangulia, au unaweza kuchukua sura ya kimafumbo, ambapo umma unabaki umepotea, umeshindwa. Hali hii inaweza kudumu kwa muda fulani, kisha umma ukainuka tena, au inaweza kuwa ya kudumu na umma kuendelea kudhoofika. Watu binafsi wanaweza kubaki, lakini uwepo wao kama umma umekwisha. Yote haya hutokea kulingana na sheria ya Mwenyezi Mungu ambayo haibadiliki kamwe. Hakuna jambo la bahati nasibu, upendeleo wala ubaguzi. Ni umma zile tu zinazotimiza masharti ya uhai imara ndizo zitakazoishi, na zile zinazoyaacha zitadhoofika au kufa. Imethibitika wazi kwamba umma wa Kiislamu utaishi maisha hai na imara ikiwa utamfuata Mjumbe wa Mwenyezi Mungu ﷺ, anayeuita kuchukua kile kinachohakikisha uendelevu wa uhai wake.

Ili kusisitiza dhana ya ufufuo na hesabu, sūrah inatupa taswira nyingine ya uwezo wa Mungu kama unavyoonekana mbinguni na ardhini, katika uhai na mauti. Ni tukio fupi linalotumika kuthibitisha tena kwamba kile Mungu anachoahidi kitatimia. Kisha inafuatiwa na mwito kwa wanadamu wote wa kutumia vizuri na kunufaika kikamilifu na Qur’ān, ambayo inawaletea mawaidha, mwongozo, na tiba ya yote yanayoweza kuwa ndani ya nyoyo zao. “Hakika, ni cha Mungu kila kilichomo mbinguni na ardhini. Ahadi ya Mungu daima hutimia, lakini wengi wao hawajui. Yeye peke yake ndiye hutoa uhai na kusababisha mauti, na kwake mtarejeshwa nyote. Enyi wanadamu, kimekujieni kutoka kwa Mola wenu mawaidha, tiba ya yale yaliyo ndani ya nyoyo zenu, na mwongozo na rehema kwa waumini. Sema: ‘Kwa fadhila ya Mungu na rehema yake, katika hayo na wafurahi; hayo ni bora kuliko yale wanayokusanya.’” (Aya 55-58)

To emphasize the concept of resurrection and reckoning the sūrah gives us yet another image of God’s power as it appears in the heavens and the earth, life and death. It is a quick scene serving to reassert that what God promises will come to pass. This is followed by an appeal to all mankind to make the best use of, and receive the maximum benefit from the Qur’ān, which brings them an admonition, guidance and a cure for all that their hearts may harbour. “Indeed, to God belongs all that is in the heavens and earth. God’s promise always comes true, but most of them do not know it. He alone gives life and causes death, and to Him you shall all return. Mankind, there has come to you an admonition from your Lord, a cure for all that may be in your hearts, and guidance and grace for all believers. Say: ‘In God’s bounty and grace, in this let them rejoice; for this is better than all that they may amass.’” (Verses 55-58)

Kwanza, kuna tangazo lililo wazi na kubwa: "Hakika kwa Mungu ni kila kilichomo mbinguni na ardhini." (Aya ya 55) Yule ambaye kila kilichomo mbinguni na ardhini ni chake, bila shaka anaweza kutimiza ahadi yake. Hakuna kizuizi wala kikwazo kinachoweza kumzuia kuitekeleza: "Ahadi ya Mungu ni ya kweli, lakini wengi wao hawajui." (Aya ya 55) Kwa ujinga wao, wao hushuku jambo hili au kulikataa kabisa. Kisha linatajwa sifa nyingine kubwa ya Mwenyezi Mungu: "Yeye ndiye anayehuisha na kufisha." (Aya ya 56) Yule anayedhibiti uhai na mauti anaweza kuwarudisha viumbe wake uhai na kuwahesabu: "Kwake yeye mtarejeshwa nyote." (Aya ya 56) Hii ni kauli ya kupita iliyoongezwa katika onyesho la ufufuo, hesabu, thawabu na adhabu.

We have first a clear and loud proclamation: “Indeed, to God belongs all that is in the heavens and earth.” (Verse 55) The One to whom everything in heaven and on earth belongs is certainly able to make His promise come true. No barrier or impediment can prevent Him from fulfilling it: “God’s promise always comes true, but most of them do not know it.” (Verse 55) In their ignorance, they doubt this or deny it altogether. Then another of His great attributes is mentioned: “He alone gives life and causes death.” (Verse 56) The One who controls life and death is able to bring His creation back to life and hold them to account: “To Him you shall all return.” (Verse 56) This is a passing comment added to a scene of resurrection, reckoning, reward and punishment.

Wale waliopokea Qur'ani kwanza walitambua thamani hii ya hali ya juu. Ndiyo maana `Umar alikataa kwamba ngamia na ng'ombe alioopokea kama kodi ya ardhi, akiwa kiongozi wa dola la Kiislamu, ni sehemu ya neema na fadhila ambazo Mungu aliwaneemesha nazo, na ambazo wanapaswa kufurahia. `Umar alikuwa na ufahamu wa kina wa imani ya Kiislamu. Hivyo, alitambua kwamba sehemu muhimu zaidi za neema na fadhila za Mungu ni yale aliyowateremshia: waidha kutoka kwa Mola wao, tiba ya yaliyomo katika nyoyo za watu, pamoja na uongofu na rehema kwa waumini. Mali ya kidunia haikuwa na uhusiano wowote na jambo hilo. Walithamini mabadiliko makubwa ambayo Uislamu uliyaleta katika maisha yao. Waliweza kujitoa katika shimo la ujinga na kuingia katika hali bora zaidi kwa mbali.

Those who were first to receive the Qur’ān recognized this superior value. Hence `Umar denied that the camels and cattle he, as the ruler of the Muslim state, received in land tax were aspects of the bounty and grace God bestowed on them, and for which they should rejoice. `Umar had a keen insight into the Islamic faith. Hence, he realized that the most important aspects of God’s grace and bounty were what God had revealed to them: an admonition from their Lord, a cure for what is in people’s hearts, as well as guidance and mercy for believers. Material wealth had nothing to do with it. They appreciated the great change which Islam had brought about in their lives. They were able to remove themselves from the abyss of ignorance to something far superior.

Uislamu huwaweka watu huru kutoka utumwani kwa wengine, na huhakikisha wanamnyenyekea Mungu peke yake. Hili huamua kwamba dhana zao, maadili yao, tabia zao na adabu zao huwekwa katika kiwango cha juu zaidi. Maisha yao yote hubadilika kutoka kwenye utumwa kwenda kwenye uhuru. Riziki za kimwili, vifaa na nguvu vyote huja kama matokeo ya uhuru kama huo, kama ilivyotokea katika historia ya Waislamu wa mwanzo. Walipopata madaraka na kuwa watawala wasiopingika, walionyesha watu wengine wote jinsi ya kumwamini Mungu, ili nao pia wafurahie kile ambacho Mungu huwapa katika fadhila zake.

Islam brings about people’s freedom from enslavement to others, and ensures their submission to God alone. This determines that their concepts, values, morals and manners are placed on a much higher level. Their whole life is transformed from bondage to freedom. Material provisions, facilities and power all come as a result of such freedom, as happened in the history of the early Muslims. When they gained power and became the undisputed masters, they showed the rest of humanity how to believe in God, so that they too would enjoy what God bestows of His grace.

Wale wanaosisitiza sana thamani za kimaada ni maadui wa ubinadamu. Wanachokitetea hakikuzwi kwa nia njema. Badala yake, wanachotaka ni kuharibu thamani zinazojengwa na imani, na itikadi inayowafanya watu watamani kitu cha juu zaidi kuliko mahitaji ya wanyama, bila kupuuza mahitaji yao ya kibinadamu. Inawapa mahitaji mengine zaidi ambayo wanatafuta kuyatimiza pamoja na mahitaji yao ya chakula, makazi na tendo la ndoa.

Baada ya kuonyesha wema na neema za Mwenyezi Mungu, zilizowakilishwa na wahyi Wake na mwongozo na uponyaji unaotolewa nao, sūrah sasa inazungumzia matendo ya watu yanayotofautiana na mwongozo wa Mwenyezi Mungu.

Having highlighted God’s bounty and grace, represented by His revelations and the guidance and cure they provide, the sūrah now speaks of people’s practices that are at variance with God’s guidance.

Haya si chochote zaidi ya shambulio dhidi ya mamlaka ya Mungu ambayo kwayo Yeye huhalalisha au kuharamisha mambo.

These are nothing less than an assault on God’s authority whereby He makes things lawful or unlawful.

Sema: 'Je, mnaona riziki yote ambayo Mungu amewapa? Mmefanya baadhi yake kuwa haramu, na baadhi halali.' Sema: 'Je, Mungu amewapa idhini ya kufanya hivyo, au mnamzulia Mungu uongo?' Je, wale wanaomzulia Mungu uongo watafikiria nini siku ya Kiyama? Hakika Mungu ni Mwenye fadhila kwa wanadamu, lakini wengi wao hawashukuru. {Aya 59-60}

Say: ‘Do but consider all the means of sustenance that God has bestowed on you! Some of it you then made unlawful, and some lawful.’ Say: ‘Has God given you leave to do so, or do you fabricate lies against God?’ But what will they think, those who invent lies against God, on the Day of Resurrection? God is truly bountiful to mankind, but most of them are ungrateful. (Verses 59-60)

Nabii ameagizwa kuwauliza kuhusu riziki ambayo Mwenyezi Mungu amewapa, hasa kwa kuzingatia kwamba kila kitu walichonacho kimewapewa na Yeye. Yote haya wanapaswa kuyatumia kulingana na kile alichoweka kuwa sheria. Badala yake, hata hivyo, wao huyatumia kama wanavyotaka. Zaidi ya hayo, bila idhini ya Mwenyezi Mungu, wao hufanya baadhi yake kuwa halali na baadhi kuwa haramu. Kwa kweli, ni kutunga sheria, jambo ambalo ni dhihirisho la mamlaka. Lakini mamlaka ni ya Mwenyezi Mungu peke yake. Kwa hiyo wao hufanya yale ambayo Mwenyezi Mungu hajawapa ruhusa ya kufanya. "Sema: 'Je, Mwenyezi Mungu amewaruhusu kufanya hivyo, au mnamzulia Mwenyezi Mungu uongo?'" (Aya ya 59)

The Prophet is instructed to ask them about the sustenance God has given them, especially in light of the fact that everything they have has been bestowed on them by Him. All this they should use in accordance with what He has legislated. Instead, though, they use it as they desire. Furthermore, without sanction from God, they make some of it lawful and some unlawful. In effect, an enactment of legislation, which is a manifestation of sovereignty. Yet sovereignty belongs to God alone. Hence they do what God has not given them permission to do. “Say: ‘Has God given you leave to do so, or do you fabricate lies against God?’” (Verse 59)

"Hakika Mwenyezi Mungu ni Mwingi wa fadhila kwa wanadamu, lakini wengi wao hawashukuru." (Aya ya 60) Mwenyezi Mungu daima ni Mwingi wa fadhila kwa wanadamu. Ameweka duniani na katika ulimwengu njia za riziki yao ya kimwili. Zaidi ya hayo, amempa mwanadamu uwezo wa kujua vyanzo vyake pamoja na sheria za kimaumbile zinazoathiri vyanzo hivyo, na kujua jinsi ya kuongeza aina na maumbo mbalimbali ya riziki hiyo kupitia uchambuzi na usanisi. Kwa hakika, kila kitu katika ulimwengu, pamoja na kila kipaji na uwezo alio nao watu, vimetolewa na Mwenyezi Mungu. Aidha, fadhila zake zinadhihirika kikamilifu katika mwongozo wa maisha aliouweka, ukitoa uongozi kwa wanadamu na tiba ya chochote kinachoweza kuwasumbua mioyo na akili zao. Wanapoutekeleza mwongozo huu, wanaufikia uwezo wao wa juu kabisa na kufuata njia inayoleta mema zaidi katika maisha ya dunia hii na katika maisha ya Akhera. Wanaanzisha maelewano kati ya maisha yao ya kibinadamu na maisha ya ulimwengu unaowazunguka.

“God is truly bountiful to mankind, but most of them are ungrateful.” (Verse 60) God is always bountiful to mankind. He has placed on earth and in the universe the means of man’s material sustenance. He has further given man the ability to know its sources as well as the natural laws that affect those sources, and to know how to enrich its variety of shapes and forms through analysis and synthesis. Indeed everything in the universe and every talent and potential people have is provided by God. Moreover, His bounty is epitomized in the code of living He has laid down, providing guidance for mankind and a cure for anything that may trouble their hearts and minds. When they implement this, they tap their highest potential and follow a way that brings about the best in the life of this world and in the life to come. They establish harmony between their human life and the life of the universe around them.

Lakini watu wengi hawaonyeshi shukrani yoyote kwa neema za Mwenyezi Mungu. Badala yake hukengeuka kutoka katika sheria Yake, na humshirikisha Yeye wengine. Hili huwaletea dhiki na taabu, kwa sababu hawatumii yale ambayo Mungu ameyateremsha kama tiba ya yale yanayoweza kuzitia wasiwasi nyoyo zao.

But most people do not show any gratitude for God’s bounty. Instead they digress from His code, and ascribe partners to Him. This leads to their distress and misery, because they make no use of what God has revealed as a cure for what may trouble their hearts.

Hii ni kweli ya msingi isiyopingika. Qur'ani ni tiba ya nyoyo za watu kwa kila maana ya neno 'tiba'. Inaingia ndani ya nyoyo na akili za watu kama vile tiba inavyoingia ndani ya mwili uliodhoofishwa na ugonjwa. Inapenya kwa mdundo wake wenye nguvu na maagizo yake yanayoamsha utaratibu wa asili wa mwanadamu wa kupokea, ili afunguke na kuitikia. Pia inaingia ndani ya akili za watu kwa sheria na kanuni zake zinazohakikisha mgongano mdogo kabisa kati ya makundi na jamii. Inazalisha faraja kwamba haki itatendeka, kwamba wema utashinda, na kwamba mwisho utakuwa mwema. Zaidi ya hayo, inajumuisha maana na mafungamano mengi ambayo usemi wowote wa kibinadamu hauwezi kuyabeba. Hata hivyo, yote hayo yako wazi katika aya hii ya ajabu.

Katika shughuli yoyote mnayoshughulika nayo, na sehemu yoyote ya Qur’ani mnayoisoma, na tendo lolote mnalofanya [enyi binadamu], Sisi tutakuwa mashahidi wenu tangu wakati mnapojishughulisha nalo. Hata uzito wa chembe moja [ya kitu chochote kile] duniani au mbinguni haupotei mbele ya Mola wenu, wala hakuna kilicho kidogo au kikubwa kuliko hicho, isipokuwa kimeandikwa katika kitabu kilicho wazi. Hakika wale walio karibu na Mungu hawana cha kuogopa, wala hawatahuzunika; kwani wao wanaamini na kubaki wakimcha Mungu. Kwao ni habari njema katika maisha ya dunia hii na katika maisha ya Akhera:

In whatever business you may be engaged, and whatever part you may recite of the Qur’ān, and whatever deed you [mankind] may do, We will be your witnesses from the moment you are engaged with it. Not even an atom’s weight [of anything whatsoever] on earth or in heaven escapes your Lord, nor is there anything smaller or larger than that, but is recorded in a clear book. For certain, those who are close to God have nothing to fear, nor shall they grieve; for they do believe and remain God- fearing. Theirs are the glad tidings in the life of this world and in the life to come:

Hakuna wa kubadilisha neno la Mwenyezi Mungu. Huu ndio ushindi mkubwa. Usihuzunike kwa wanayoyasema. Nguvu zote na utukufu ni wa Mwenyezi Mungu peke yake. Yeye peke yake ndiye husikia yote na hujua yote. Hakika ni wa Mwenyezi Mungu wote walio mbinguni na ardhini. Wale wanaoomba wasiokuwa Mwenyezi Mungu hawafuati washirika wowote wa kweli pamoja Naye. Wanafuata dhana tu, na hawasemi chochote isipokuwa uongo. Yeye ndiye aliyekufanyieni usiku ili mpate kupumzika, na mchana ili mpate kuona. Hakika katika haya zipo ishara kwa watu wanaosikia. (Aya 61-67)

there is no changing the word of God. This is the supreme triumph. Be not grieved by what they say. All might and glory belong to God alone. He alone hears all and knows all. Indeed, to God belong all those who are in the heavens and earth. Those who invoke other beings beside God do not follow any real partners with Him. They follow mere conjecture, and they utter nothing but falsehood. It is He who has made the night for you, so that you may have rest, and the day, so that you may see. In this there are certainly signs for those who listen. (Verses 61-67)

Aya ya kwanza katika kifungu hiki inatukumbusha kwamba Mungu yuko pamoja nasi katika kila hali. "Katika jambo lolote mnalojishughulisha nalo, na sehemu yoyote ya Qur'ani mnayoisoma, na kitendo chochote mnachotenda [enyi watu], Sisi ni mashahidi wenu tangu wakati mnapojishughulisha nalo." (Aya ya 61) Ni hisia inayoleta faraja na hofu kuu kwa wakati mmoja. Kwani ikoje kwamba Mungu yuko pamoja nasi, akishuhudia chochote tunachofanya? Mungu, katika uweza wake wote, Muumba anayedhibiti kila kitu katika ulimwengu kwa urahisi kabisa, yuko pamoja na kila binadamu ambaye, bila uangalizi wa Mungu, si zaidi ya chembe ndogo inayoelea bila mwelekeo angani. Hii kwa hakika ni ya kutisha, lakini wakati huo huo ni ya kufariji, ikitupa imani na usalama. Hatuko peke yetu bila uangalizi mzuri na ulinzi. Mungu yuko pamoja nasi wakati wote: "Katika jambo lolote mnalojishughulisha nalo, na sehemu yoyote ya Qur'ani mnayoisoma, na kitendo chochote mnachotenda [enyi watu], Sisi ni mashahidi wenu tangu wakati mnapojishughulisha nalo." (Aya ya 61) Si ujuzi wa Mungu pekee ulio kamili, bali pia uangalizi na ulinzi wake ni kamili: "Wala uzito wa chembe ya mchanga [wa kitu chochote] duniani wala mbinguni haumtoki Mola wako, wala kilicho kidogo kuliko hicho wala kikubwa, isipokuwa kimeandikwa katika kitabu kilicho wazi." (Aya ya 61)

Miongoni mwa wale wanaomshirikisha Mungu wapo wanaodai kwamba Yeye ana mwana. Ametakasika Yeye kuhitaji mwana. Washirikina wa Kiarabu kwa namna kama hiyo walikuwa wakidai kwamba malaika ni binti za Mungu. Aya tunazozitazama sasa zinashughulikia aina hii ya uzushi. Zinaanza kwa kutoa hoja zisizopingika zinazohusiana na dunia hii, na kuonya dhidi ya adhabu katika Akhera.

Among those who associate partners with God are those who allege that He has a son. Far be it from Him to need a son. The pagan Arabs in similar vein used to claim that the angels were God’s daughters. The verses we are now looking at tackle this type of fabrication. They begin with providing irrefutable arguments that are relevant to this world and warn against punishment in the hereafter.

Wanasema: ‘Mwenyezi Mungu amejifanyia mwana.’ Ametakasika Yeye katika utukufu Wake. Yeye ni Mwenye kujitosheleza. Ni Wake kila kilichomo mbinguni na ardhini. Hamna ushahidi wowote juu ya hili. Je, mnamsemea Mungu jambo ambalo hamlijui? Sema: ‘Hakika wale wanaozua uongo juu ya Mungu hawatafanikiwa. Watapata starehe ya muda mfupi duniani, kisha kwetu Sisi ndiko watakakorejea, nasi tutawaonjesha adhabu kali kwa sababu ya kukufuru kwao.’ (Aya 68-70)

They say: ‘God has taken unto Himself son.’ Limitless is He in His glory. Self- sufficient is He. To Him belongs all that is in the heavens and earth. No evidence whatever have you for this. Would you say about God something which you do not know? Say: ‘Those who invent falsehood about God shall not be successful. They may have a brief enjoyment in this world, but then to Us they must return, and We will then make them suffer severe torment for their unbelief’ (Verses 68-70)

Imani kwamba Mungu ana mwana ni ya kidhamira isiyo na akili, inayotokana na dhana yenye kasoro juu ya uungu. Ni imani inayoshindwa kutambua pengo kubwa lililopo kati ya asili ya Mungu wa milele na asili ya binadamu wa kufa. Pia haitambui hekima kuu inayowawezesha binadamu kuzaa, ili kufidia urefu mfupi wa maisha yao. Upungufu huu hauhusu Mungu.

The belief alleging that God has a son is naïve, based on a faulty concept of Godhead. One that does not appreciate the huge gulf between the nature of the eternal God, and the nature of mortal humans. Nor does it appreciate the great wisdom that allows mortals to procreate, so that they compensate for the short duration of their lives. This shortcoming does not apply to God.

Wanadamu hufa, na maisha ya binadamu yanaendelea hadi wakati uliowekwa. Ni hekima ya Mungu iliyoruhusu maisha ya binadamu kuendelea hadi yafikie kikomo chake cha mwisho.

Human beings die, and human life extends to an appointed time. It is God’s wisdom that has allowed human life to continue until it reaches its ultimate point.