Kumekuwa na marejeo katika sura hii kuhusu jamii za kale na yale yaliyowapata walipokataa ujumbe wa mitume wao. Kisha kizazi kingine kikafanywa kuwarithi: "Hakika Sisi tuliwaangamiza vizazi kabla yenu walipoendelea kudhulumu. Mitume wao walikuja kwao na hoja zilizo wazi, lakini hawakutaka kuamini. Ndivyo tunavyowalipa watenda madhambi."

Reference was made earlier in the sūrah to ancient communities and what happened to them when they denied the messages of their prophets. Another generation was made to succeed them: “Indeed, We destroyed generations before your time when they persisted in their wrongdoing. The messengers sent to them brought them veritable evidence of the truth, but they would not believe. Thus do We reward the guilty.

Kisha Tukakufanya kuwa warithi wao katika ardhi, ili Tuone jinsi mtakavyotenda." (Aya 13-14)

Then We made you their successors on earth, so that We might see how you behave.” (Verses 13-14)

Marejeo mengine yalifanywa kwa ukweli kwamba kila jamii ilitumiwa mjumbe ili kuwafikishia ujumbe wa Mungu. "Kwa kila jamii kulitumwa mjumbe. Mjumbe wao alipowajia, hukumu hupitishwa juu yao kwa haki; wala hawatadhulumiwa." (Aya ya 47)

Another reference was made to the fact that every community had a messenger sent to them to deliver God’s message. “To every community was sent a messenger. It is when their messenger had come to them that judgement was passed on them in all fairness; and never are they wronged.” (Verse 47)

Sasa sūrah inaeleza kwa undani zaidi kuhusu ujumbe wa kale kama huo, ikiangazia baadhi ya vipengele vya visa vya Nuhu na Musa. Matokeo ya kukataa ujumbe wa Mungu yanasisitizwa katika visa vyote viwili. Pia kuna marejeo mafupi kuhusu Yunus, ambaye watu wake waliukubali imani wakati walipokuwa karibu kukumbwa na adhabu ya Mungu, nao wakaokolewa. Hili linatumika kuwahimiza wale wanaomkataa Mungu waache, ili wajiepushe na mwisho unaofanana na ule uliowapata watu wa Nuhu na Firauni pamoja na jeshi lake.

Now the sūrah speaks in more detail about such earlier messages, highlighting certain aspects of the stories of Noah and Moses. The consequences of denying God’s messages are emphasized in both accounts. A brief reference is also made to Jonah, whose community accepted the faith when they were about to be overtaken by God’s punishment, and they were thus saved. This serves to encourage those who deny God to stop so that they spare themselves an end similar to that experienced by Noah’s people and Pharaoh and his host.

Sura ya awali ilimalizika kwa amri ya kumwambia Mtume Muhammad (ﷺ) atangaze kwamba wale wanaozusha uongo dhidi ya Mungu na kumshirikisha Yeye watakuwa na mwisho mbaya: "Sema: 'Hakika wale wanaomzulia Mungu uongo hawatafanikiwa. Watapata starehe ya muda kidogo duniani, kisha kwetu Sisi ndiko watakakorejea, kisha tutawaonjesha adhabu kali kwa sababu ya kukufuru kwao.'" (Aya 69-70) Tamko hili linafuatia hakikisho lililotolewa kwa Mtume (ﷺ) kwamba waumini "walio karibu na Mungu hawana cha kuogopa, wala hawatahuzunika." (Aya 62) Mtume (ﷺ) pia anahimizwa asijali sana yale wanayosema wasioamini.

Sura hii kisha inataja kwa ufupi idadi ya mitume waliofuata Nuhu, ambao walileta ushahidi wazi wa ukweli kwa jamii zao, na jinsi wasiomwamini walivyowapokea: "Kisha baada yake Tulituma mitume wengine kwa watu wao, nao wakawaletea hoja zilizo wazi, lakini hawakuweza kuamini yale waliyokuwa wamekwisha kuyakanusha hapo kabla. Hivyo ndivyo Tunavyotia muhuri juu ya nyoyo za wanaopita mipaka."

The sūrah then refers very briefly to a number of messengers who followed Noah, bringing clear evidence of the truth to their respective communities, and how the unbelievers received them: “Then after him We sent forth other messengers to their respective peoples, and they brought them clear evidence of the truth, but they would not believe in what they had once denied. Thus it is that We seal the hearts of those who transgress.” (Verse 74)

Mitume hawa walipewa dalili wazi zinazothibitisha ukweli waliouhubiri.

These messengers were given clear proof confirming the truth they preached.

Waliwawasilisha ushahidi huu kwa watu wao, lakini sura inasema kwamba watu hao hawakupaswa kuamini yale waliyokuwa wameyakanusha hapo awali. Kauli hii inaweza kueleweka kwa maana kwamba waliendelea kukanusha ujumbe wa Mungu kwa namna ile ile waliyokuwa wakiukanusha kabla ya kuwa na ushahidi huo wazi. Kwa maneno mengine, walishikilia msimamo wao kwa ukaidi. Pia inaweza kumaanisha kwamba makafiri wanaokanusha ujumbe wa Mungu wanaainishwa katika kundi moja licha ya kupita kwa wakati, kwa sababu wanashiriki tabia ile ile. Hii inamaanisha kwamba makafiri wa leo hawatakuwa tayari kuamini yale ambayo mababu zao walikanusha, au yale ambayo wao wenyewe walikanusha kupitia mababu zao. Wote wana mtazamo uleule kuhusu imani na ufunuo unaoithibitisha. Wanazifunga nyoyo na akili zao dhidi yake. Katika hili wanakiuka mipaka na kuvuka kila kikomo, kwa sababu wanakataa kutumia uwezo waliopewa na Mungu wa kufahamu. "Hivyo ndivyo Tunavyozifunga nyoyo za wanaopindukia mipaka." (Aya ya 74)

They presented these proofs to their peoples, but the sūrah says that those peoples were not to believe in what they had earlier denied. This statement may be taken to mean that they continued to deny God’s message in the same way as they denied it prior to having such clear evidence. In other words, they stubbornly held to their attitude. It may also mean that the unbelievers who deny God’s messages are classified in one group despite the passage of time, because they share the same nature. This means that present-day unbelievers would not believe in what their ancestors denied, or what they themselves denied through their ancestors. All carry the same attitude to faith and the revelations confirming it. They seal their hearts and minds against it. In this they transgress and exceed all limits, because they refuse to use their God-given ability to understand. “Thus it is that We seal the hearts of those who transgress.” (Verse 74)

Hadithi ya Musa inatolewa kwa undani zaidi kuliko ile ya Nuhu. Inaanza wakati Musa anakabiliwa na kukataliwa kwa ujumbe wake pamoja na changamoto, na inamalizika kwa kuzama kwa Firauni na askari wake. Simulizi hilo lina mambo yanayofanana sana na mwenendo wa washirikina wa Makka kwa ujumbe wa Mtume ﷺ, pamoja na mwenendo wa wafuasi wake wachache.

Moses’ story is given in rather more detail than Noah’s. It starts at the point when Moses faces the rejection of his message coupled with a challenge, and concludes with the drowning of Pharaoh and his soldiers. The account includes situations which carry strong similarity with the attitude of the pagan Arabs in Makkah to the Prophet’s message, as well as the attitude of his few followers.

Sehemu ya hadithi iliyosimuliwa hapa inaangazia mambo matano kabla ya kutoa maoni yanayofafanua madhumuni ya kuisimulia kwa namna hii. Mambo matano hayo yametolewa mfululizo kama ifuatavyo: "Kisha baada ya hao [Mitume] Tulimtuma Musa na Haruni kwa Ishara Zetu kwa Firauni na wakuu wake, lakini wakaendelea kujivuna, kwa kuwa walikuwa watenda dhambi wakaidi. Ukweli ulipowafikia kutoka kwetu, wakasema: 'Hii ni wazi kabisa si chochote ila ni uchawi.' Musa akajibu: Je, mnasema hivi kuhusu ukweli wakati umewafikia? Je, hili ni uchawi? Lakini wachawi hawatafanikiwa kamwe.' Wakasema: 'Je, umekuja kutugeuza kutoka kile tulichowakuta baba zetu wakiamini, ili nyinyi wawili mpate kuwa wakuu katika nchi? Hatutawaamini kamwe.'" (Aya 75-78)

The part of the story related here highlights five points before making a comment elucidating the purpose of relating it in this way. The five points are given in quick succession as follows: “Then after those [prophets] We sent Moses and Aaron with Our signs to Pharaoh and his nobles, but they persisted in their arrogance, for they were hardened offenders. When the truth came to them from Us, they said: ‘This is clearly nothing but sorcery.’ Moses replied: Do you say this to the truth when it has come to you? Can this be sorcery? But sorcerers will never be successful.’ They said: ‘Have you come to turn us away from what we found our forefathers believing in, so that the two of you might become supreme in the land? We will never believe in you.’” (Verses 7 5-78)

Ishara ambazo Musa aliwaletea Firauni na wakuu wake ni zile tisa zilizotajwa katika Sura ya 7, Al-A'raf. Hazijatajwa hapa kwa undani kwa sababu muktadha hauhitaji maelezo hayo. Kinachohusika katika muktadha huu ni mtazamo wa Firauni na kundi lake walipopokea ishara hizi: "Waliendelea na kiburi chao, kwa sababu walikuwa wakosefu wenye ukaidi." (Aya ya 75)

The signs which Moses brought to Pharaoh and his nobles are the nine mentioned in Sūrah 7, The Heights. They are not mentioned here in detail because the context does not require such detail. What is important in the present context is the attitude of Pharaoh and his group when they received these signs: “They persisted in their arrogance, for they were hardened offenders.” (Verse 75)

Inaonekana kwamba kumshtaki Musa kwa uchawi kulimpendeza Firauni na wakuu wake.

Apparently accusing Moses of sorcery sounded good to Pharaoh and his nobles.

Huenda walihisi kwamba wangeweza kufanya tuhuma yao ikae akilini mwa watu.

They most probably felt they could make their accusation stick in people’s minds.

Hivyo, walitaka kumpinga Musa, kwa sababu ishara alizozionyesha zilionekana kwao kuwa sawa na uchawi waliouijua na kuufanya. Walitumaini kwamba changamoto hiyo ingeonyesha kwamba Musa hakuwa zaidi ya mchawi mwenye ujuzi mkubwa. Hilo lingeondoa hatari yoyote kwa mamlaka yao ya kurithi, au kwa ukiritimba wao wa madaraka, ambalo ndilo lengo lao kuu. Huenda haya ndiyo yalikuwa sababu halisi za kuuona uchawi huu kuwa wa haki.

Hence, they wanted to challenge Moses, for the signs he exhibited seemed to them to be similar to the sorcery they knew and practiced. They hoped that the challenge would show Moses to be no more than a highly skilled sorcerer. This would remove all danger to their hereditary authority, or to their monopoly of power, which was their main objective. These were, in all likelihood, the true reasons for holding this sorcery to be fair.

Kisha Firauni akasema: "Nileteeni kila mchawi mjuzi." Basi wachawi walipokuja, Musa aliwaambia: "Tupeni mtakavyo kutupa." Walipokwisha kutupa, Musa aliwaambia: "Kile mlichokileta ni uchawi tu, ambao Mwenyezi Mungu hakika atauharibu. Mwenyezi Mungu haitengenezi kazi ya waharibifu. Kwa maneno yake, Mwenyezi Mungu huthibitisha haki kuwa ni haki, ijapokuwa wakosefu wanaichukia." (Aya 79-82)

Then Pharaoh commanded: ‘Bring before me every learned sorcerer.’ And when the sorcerers came, Moses said to them: ‘Throw whatever you may wish to throw.’ And when they had thrown, Moses said to them: ‘What you have contrived is mere sorcery which God will certainly bring to nothing. God does not further the work of those who spread corruption. By His words, God proves the truth to be true, much as the guilty may dislike it. (Verses 79-82)

Tunaona hapa kwamba maandalizi ya changamoto yametolewa kwa ufupi sana, kwa sababu matokeo ndiyo yenye umuhimu zaidi. Musa alipoambia: ‘Kile mlichokibuni ni uchawi tu,’ kwa kweli alikuwa akijibu tuhuma iliyotolewa dhidi yake. Uchawi hauna uhalisia wowote. Ni hila na udanganyifu tu unaowastaajabisha na kuwaroga watu.

We note here how the build-up to the challenge is given very briefly, because it is the outcome that is most relevant. When Moses said: ‘What you have contrived is mere sorcery,’ he was actually replying to the accusation levelled at him. There is no real substance to sorcery. It is all tricks and deception that dazzles and bewitches people.

Hivyo, mistari miwili ilichorwa na jamii hizo mbili zikatambulika waziwazi.

Thus, the two lines were drawn and the two communities were clearly identified.

Baadhi ya watu waliitikia vyema wito wa Musa. Kisha Mungu aliwapa ushauri yeye na ndugu yake, Nabii Haruni, wachague nyumba maalum kwa ajili ya Wana wa Israeli, ili wawe tayari kuondoka Misri wakati uliowekwa. Pia aliwaagiza wazitakase nyumba zao na miili yao, na kumtegemea Mungu: "Nasi tulimfunulia Musa na ndugu yake: 'Chagueni kwa watu wenu nyumba fulani huko Misri, na fanyeni nyumba zenu kuwa mahali pa ibada, na dumuni katika sala.' Na wabashirie waumini."

Some people responded positively to Moses. God then advised him and his brother, the Prophet Aaron, to choose special houses for the Children of Israel, so that they would be ready to leave Egypt at the appointed time. He also instructed them to purify their homes and their bodies, and to trust to God: “And thus did We inspire Moses and his brother: ‘Take for your people some houses in Egypt, and make your houses places of worship, and be constant in prayer.’ And give glad tidings to all believers.” (Verse 87)

Zoezi hili linaweza kuchukuliwa kuwa ni mazoezi ya 'uhamasishaji wa kiroho', yanayokwenda sambamba na uhamasishaji wa kawaida. Vyote viwili ni muhimu kwa watu binafsi na jamii sawa, hasa kabla ya vita na wakati wa dhiki. Baadhi ya watu wanaweza kuidharau uhamasishaji wa kiroho kwa kuona kuwa hauna umuhimu mkubwa, lakini uzoefu unaonyesha kwamba imani inaendelea kuwa silaha muhimu zaidi katika vita. Silaha za kijeshi, zikishikwa na askari asiye na imani, hazina faida kubwa pale hali inapokuwa ngumu. Uhamasishaji huu si jambo ambalo Wana wa Israeli pekee wanapaswa kulifanya. Badala yake, unawahusu waumini wote wa kweli wa Mungu. Ni uzoefu unaotokana na imani safi. Waumini wanaweza kujikuta wakiteswa katika jamii isiyo na imani, ambamo udhalimu unaimarishwa kwa nguvu za kikatili, na watu kwa ujumla wamepoteza uadilifu na maadili yao, na mazingira yote yameoza, kama ilivyokuwa katika ufalme wa Firauni. Katika hali kama hiyo, Mungu anawaamuru waachane na jamii ya jāhiliyyah, pamoja na uovu wake wote na ufisadi wake, kadiri inavyowezekana, ili waweze kuanzisha jamii yao wenyewe, na kujitakasa, kujifunza na kujipanga wakisubiri utimizo wa ahadi Yake. Pia wanapaswa kususia sehemu za ibada za jamii isiyoamini, huku wakitumia nyumba zao wenyewe kama sehemu za ibada. Kwa njia hii wanaweza kumwabudu Mungu kwa namna inavyostahili, na kufanya ibada hiyo kuwa zoezi la kujipanga wenyewe.

This may be considered an exercise of ‘spiritual mobilization’, running alongside ordinary mobilization. Both are necessary for individuals and communities alike, particularly before battles and during times of hardship. Some people may dismiss spiritual mobilization as being of little consequence, but experience shows that faith continues to be the most important weapon in battle. Held by a soldier who is devoid of faith, military hardware is of little benefit when the going gets tough. This mustering is not something only the Children of Israel should do. Instead it pertains to all hard core believers in God. It is an experience based on pure faith. Believers may find themselves persecuted in a society which is devoid of faith, where tyranny is hardened by brute force, and generally people have lost their integrity and values, and where the whole environment is rotten, as was true of Pharaoh’s realm. In such a situation, God tells them to abandon the jāhiliyyah society, with all its evil and corruption, as much as that is practical, so that they can establish their own community and purge, train and organize themselves in waiting for the fulfilment of His promise. They should also boycott the places of worship of the unbelieving society, while making use of their own homes as places of worship. In this way they can worship God in the proper manner, and make that worship an exercise of self organization.

Tukio linalofuata linaonyesha jinsi lilivyotokea kweli: "Nasi tuliwavusha Wana wa Israeli kuvuka bahari; lakini Firauni na jeshi lake waliwafuata kwa dhuluma na uadui. Lakini alipokaribia kuzama, Firauni alisema: 'Nimeamini kwamba hakuna mungu mwingine isipokuwa Yule ambaye Wana wa Israeli wanamwamini, nami najisalimisha kwake.' [Lakini Mungu alisema:] 'Sasa tu? Kabla ya hapo ulikuwa ukiasi [dhidi Yetu], na ulikuwa ukieneza uharibifu katika ardhi. Lakini leo Sisi tutauokoa mwili wako tu, ili uwe ishara kwa watakaokuja baada yako; kwani watu wengi hawaizingatii ishara Zetu.'" (Aya 90-92)

The next scene depicts the event as it actually happened: “And We brought the Children of Israel across the sea; but Pharaoh and his legions pursued them with tyranny and aggression. But as he was about to drown, Pharaoh said: I have come to believe that there is no deity other than Him in whom the Children of Israel believe, and to Him I surrender myself.’ [But God said:] ‘Only now? But before this you were rebelling [against Us], and you spread corruption in the land. But today We shall save only your body, so that you may become a sign to those who will come after you; for a great many people do not heed Our signs.” (Verses 90-92)

Hii ni hatua muhimu sana katika simulizi la ukaidi na kukataa haki. Hapa imeelezwa kwa ufupi sana, kwa sababu lengo la kuitaja katika sura hii ni kuonyesha matokeo ya mabishano hayo. Kinachoonyeshwa ni ukweli kwamba Mwenyezi Mungu huwalinda waumini na huwaadhibu wale wanaochagua kuwa maadui Wake, wakiwa hawajali sana ishara na ujumbe unaowaita kumwamini Yeye. Wao huendelea kukataa mpaka wazidiwe na adhabu ya Mwenyezi Mungu, wakati ambapo kuamini hakuwafai tena. Jambo hili pia lilifafanuliwa mapema katika sura hii: "Kila umma ulitumiwa Mtume. Mtume wao alipowajia, hukumu ilitolewa juu yao kwa haki, wala hawadhulumiwi kamwe. Wanasema: 'Ahadi hii itatimia lini, ikiwa nyinyi ni wakweli?' Sema: Mimi sina uwezo wa kudhuru wala kunufaisha nafsi yangu isipokuwa kadiri Mwenyezi Mungu atakavyopenda."

This is a highly decisive point in the story of defiance and rejection of truth. It is shown here only very briefly, because the purpose of mentioning it in this sūrah is to demonstrate the result of the dispute. What is shown is the fact that God protects the believers and punishes those who choose to be His enemies, paying little attention to the signs and messages that call on them to believe in Him. They persist in disbelief until they are overwhelmed by God’s punishment, when believing is of no avail. This was also explained earlier in the sūrah: “To every community was sent a messenger. It is when their messenger had come to them that judgement was passed on them in all fairness; and never are they wronged. They say: ‘When will this promise be fulfilled, if you are truthful?’ Say: I have no control over any harm or benefit to myself except as God may please.

Sasa sūrah inaanza kutoa maoni yake juu ya masimulizi inayotoa kuhusu hadithi za Musa na Nuhu pamoja na watu wao. Mwanzoni, inamfariji Nabii ﷺ kwa kumwambia kilichowapata mitume wengine aliowatuma Mwenyezi Mungu kabla ya wakati wake. Pia inamweleza sababu halisi ya watu wake kukataa haki. Anaambiwa kwamba kinachokosekana kwa watu hawa si ishara zaidi wala hoja zilizo wazi juu ya ukweli huu. Ni kwamba tu hawajatimiza maumbile ya kibinadamu pamoja na yote ambayo Mwenyezi Mungu ameweka ndani yake, yaani uwezo wa kufuata uongofu au upotovu, na wa kuwa mwema au mwovu. Baadaye inaongezwa maelezo mafupi ya historia ya Nabii Yunus, ikitaja jinsi watu wake walivyoamini kwa wakati uliofaa, wakati adhabu ya Mwenyezi Mungu ilikuwa karibu kuwaangukia. Kukubali kwao imani kulihakikisha kuondolewa kwa adhabu hiyo. Hili linatolewa kama njia ya kuwatia moyo Waarabu waliokataa haki wauikubali kabla wakati wao nao haujamalizika. Sehemu hii inamalizika kwa kueleza mambo ya msingi ambayo hadithi za umma zilizotajwa katika Qur’ān zinakusudiwa kuyasisitiza. Zinathibitisha kwamba sheria ambazo Mwenyezi Mungu ameziweka zitawahusu jamii za baadaye kama zilivyowahusu zile za kabla yao. Hili lina maana ya maangamizi na mateso kwa makafiri wanaomkataa Mwenyezi Mungu na ujumbe wake, ilhali mitume na wale wanaowafuata wataokolewa. Hii ni ahadi aliyojifungia Mwenyezi Mungu na sheria aliyoiweka, nayo itatimia daima.

Now the sūrah begins its comments on the accounts it gives of the stories of Moses and Noah with their peoples. At the outset, it reassures the Prophet by telling him what happened to other messengers God sent before his time. It also explains to him the real reason for his people’s denial of the truth. He is told that what these people lack is not more signs and clear proofs of this truth. It is simply the fulfilment of human nature with all that God has placed in it of aptitude to follow guidance or error and to be good or evil. A brief account of the Prophet Jonah’s history is then added, mentioning how his people believed in the nick of time when God’s punishment was about to overwhelm them. Their acceptance of the faith ensured the lifting of that punishment. This is given by way of encouraging the Arabs who denied the truth to accept it before their time too was up. The passage concludes with outlining the basic issues which the stories of past nations given in the Qur’ān are meant to emphasize. They confirm that the laws God has set in operation will apply to later communities in as much as they applied to earlier ones. This spells doom and suffering to the unbelievers who deny God and His message, while the messengers and those who follow them shall be saved. This is a commitment God has made and a law He has set. It will always come true.

Ikiwa unayo shaka kuhusu yale tuliyokuteremshia, waulize wale wanaosoma Maandiko yaliyoteremshwa kabla yako. Hakika haya ni haki iliyokujia kutoka kwa Mola wako Mlezi. Basi usiwe miongoni mwa wenye shaka. Wala usiwe miongoni mwa wale wanaozikanusha ishara za Mungu, kwani hapo utakuwa miongoni mwa waliopotea. Hakika wale ambao neno la Mola wako Mlezi la hukumu limewathibitikia hawataamini, hata kama kila ishara itawajia, mpaka watakapokabiliwa na adhabu chungu. Laiti wangeamini, kila mji ungefaidika kwa imani yao. Haikuwa hivyo ila kwa watu wa Yunus. Walipoamini, tuliwaondolea adhabu ya kufedheheka katika maisha ya dunia, tukawaruhusu kufurahia mambo kwa kipindi fulani. Lau Mola wako Mlezi angelitaka, watu wote wa ardhini wangeamini wote kwa pamoja. Je, wewe ndiye utawalazimisha watu waamini? Hakuna nafsi yoyote inayoweza kuamini ila kwa idhini ya Mungu. Yeye ndiye anayewatia unajisi wale wasiotumia akili zao. Sema: "Angalieni yaliyomo mbinguni na ardhini." Lakini ishara zote na maonyo vitawafaa nini watu wasioamini? Wanangoja nini ila mfano wa siku za maangamizi zilizowapata wale waliotangulia kabla yao? Sema: "Basi ngojeni, nami pia ninangoja." Kisha tunawaokoa Mitume wetu na wale walioamini. Hivyo ndivyo tulivyojilazimishia kufanya wenyewe:

"Lau ingeliamini, kila kijiji (jamii) kingenufaika kwa imani yake. Haikuwa hivyo ila kwa watu wa Yunus. Walipoamini, Tuliwaondolea adhabu ya kudhalilishwa katika maisha haya, na Tukawaruhusu kufurahia mambo kwa muda." (Aya ya 98) Namna aya hii ilivyoandikwa inaonyesha matamanio makubwa kuhusu matukio ya zamani. Hii ina maana kwamba kile kilichotarajiwa hakikutokea. "Lau ingeliamini, kila jamii" miongoni mwa zile zilizotajwa ingenufaika kwa kukubali imani. Lakini jamii hizi hazikuamini kama jamii nzima. Ni sehemu ndogo tu ya kila jamii iliyokubali imani ya kiungu. Kwa hiyo, ukafiri ndio ulikuwa sifa kuu ya jamii hizi.

“Had it believed, every community would have profited by its faith. It was so only with Jonah’s people. When they believed, We lifted from them the suffering of disgrace in this life, and allowed them to enjoy things for a while.” (Verse 98) The way this verse is phrased expresses a dear wish concerning past events. This means that what was hoped for did not take place. ‘Had it believed, every community’ of those that have been mentioned would have profited by accepting the faith. But these communities did not believe as whole communities. Only a minority of each community accepted the divine faith. Hence, disbelief was the predominant feature of these communities.

Watu wa Yunus walikuwa ndio pekee waliokuwa ubaguzi. Aya hii inatumia neno 'mji' kurejelea jamii, jambo linaloonyesha kwamba ujumbe wa Mwenyezi Mungu ulijikita katika maeneo ya mijini, si miongoni mwa watu wa kuhamahama.

Jonah’s people were the one exception. This verse uses the term ‘town’ to refer to communities thereby indicating that God’s messages were centred in urban areas, and not among nomadic peoples.

Sūrah haitoi maelezo ya kina kuhusu historia ya Nabii Yunus na watu wake. Inataja tu mwisho wao, kwa sababu hilo ndilo lenye umuhimu hapa. Inatosha kwetu kujifunza kwamba watu wa Yunus walikuwa karibu kupata adhabu ya kufedhehesha. Kisha, wakati wa mwisho kabisa, walipotangaza kukubali dini ya Mwenyezi Mungu na kuamini Mungu na ujumbe Wake, adhabu iliondolewa na wakaruhusiwa kufurahia maisha kwa muda. Lau wangeendelea katika ukafiri wao, adhabu ya Mungu ingewafikia, kwa mujibu wa sheria inayoamua matokeo kulingana na matendo ya watu.

The sūrah does not provide a detailed account of the history of the Prophet Jonah and his people. It only refers to their end, because this is what is relevant here. It is sufficient that we learn that Jonah’s people were about to suffer a humiliating punishment. Then, when, at the last minute, they declared their acceptance of the divine faith and believed in God and His message, the punishment was lifted and they were allowed to enjoy life for a while. Had they persisted in their disbelief, God’s punishment would have overtaken them, in accordance with the law that determines consequences on the basis of people’s actions.

Kabla hatujaendelea, tunapaswa kutafakari kwa ufupi juu ya aya inayosema: “Sema:

Before we move further we need to reflect briefly on the verse that says: “Say:

"Tafakari yote yaliyomo mbinguni na ardhini." Lakini ni faida gani ya ishara zote na maonyo kwa watu wasioamini?" (Aya ya 101)

‘Consider all that there is in the heavens and the earth.’ But of what benefit could all signs and warnings be to people who will not believe?” (Verse 101)

Jamii ya kwanza kufikiwa na Qur'ani ilikuwa na maarifa machache sana ya kisayansi kuhusu yaliyomo mbinguni na duniani. Lakini ukweli ni kwamba asili ya binadamu huwasiliana na ulimwengu tunamoishi kwa lugha ambayo ni tajiri na yenye hila kwa wakati mmoja. Asili ya binadamu inapokuwa macho na tayari kupokea, ulimwengu una mengi ya kumweleza, nao husikiliza kwa makini.

The community which was the first to be addressed by the Qur’ān had very little scientific knowledge of what exists in the heavens and earth. But the fact is that human nature communicates with the universe in which we live in a language that is both rich and subtle at the same time. When human nature is alert and receptive, the universe has much to tell it and it listens carefully.

Mbinu ya Qur'ani katika kuunda dhana ya Kiislamu katika fahamu za binadamu hutumia yaliyomo mbinguni na ardhini. Inapata msukumo kutoka kwa ulimwengu, na kuelekeza uwezo wa binadamu wa kuona, kusikia, kutambua na kufahamu kwenye hoja zake, bila kujaribu kuvuruga mizani na upatanifu uliopo katika ulimwengu. Haufanyi ulimwengu kuwa mungu anayeongoza maisha ya binadamu, kama wanavyodai wanaofikiri finyu wa kimaada kwa 'ujamaa wa kisayansi' wao. Sayansi na elimu ya kweli havina uhusiano wowote na upuuzi wao wote.

The Qur’ānic approach to the formulation of an Islamic concept in human consciousness makes use of what exists in the heavens and earth. It derives inspiration from the universe, and directs the human faculties of vision, hearing, perception and understanding to its discourse, without trying to disturb the balance and harmony that exist in the universe. It does not make of the universe a deity directing human life, as narrow-minded materialists claim with their ‘scientific socialism’. True science and knowledge have nothing to do with all their nonsense.

Kutafakari juu ya yaliyomo mbinguni na ardhini huupa moyo na akili ya mwanadamu utajiri wa hisia, miitikio na athari, pamoja na mwingiliano wenye maana na ulimwengu. Yote haya humsaidia mwanadamu kuwa tayari kupokea kila kitu katika ulimwengu kinachoashiria kuwepo kwa Mungu, utukufu wake, uwezo wake, mipango yake, hekima yake na ujuzi wake kamili.