Baada ya kusimulia kisa cha Yusufu kwa kina, sūrah sasa inaanza kukitolea maoni, ikibainisha baadhi ya mambo ya msingi. Ili kufafanua mambo haya, inagusia baadhi ya vipengele vilivyo wazi kabisa katika upana wa ulimwengu unaotuzunguka, vingine vilivyo ndani kabisa ya nafsi ya binadamu, au vinavyohusiana na mataifa na jamii za zamani, na vingine vilivyo katika ulimwengu wa mambo yaliyo nje ya uwezo wa utambuzi wa binadamu. Tutavijadili kadiri vinavyojitokeza katika sehemu hii ya mwisho, tukibainisha tangu mwanzo kwamba vimepangwa kwa lengo maalum.

Having narrated Joseph’s story in detail, the sūrah now begins commenting on it, pointing out some fundamental issues. To clarify these, it touches on certain aspects that are clearly apparent in the expanse of the universe around us, and others that are deep in the human soul, or relevant to former nations and communities, or which belong to the realm that lies beyond the reach of human perception. We will discuss these as they occur in this final passage, pointing out at the outset that they are ordered with a specific objective in mind.

Hadithi ya Yusufu haikuwa ile ambayo watu wa Arabuni, miongoni mwao aliishi Muhammad ﷺ maisha yake yote, walikuwa wakiisimulia. Ina siri fulani ambazo wala yeye wala watu wake hawakuzijua. Kwa hakika, siri hizo zilijulikana tu kwa watu walioishi matukio yake na kushiriki ndani yake. Hawa walikuwa wameshaondoka zamani. Mwanzoni mwa sura, Mungu anamwambia Nabii Muhammad ﷺ (amani imshukie): "Kwa kuteremsha Qur'ani hii, Sisi tunakusimulia habari iliyo bora kabisa. Kabla yake ulikuwa miongoni mwa wale ambao hawakujua [kuhusu wahyi]." (Aya ya 3) Sasa baada ya hadithi kusimuliwa kikamilifu, maoni yaliyotolewa hapa yanaunganishwa kwa karibu na mwanzo wake: "Hiyo ni habari ambayo Sisi tumekwishakuteremshia, inayozungumzia mambo ambayo yamekuwa nje ya ufahamu wako. Wewe haukuwepo walipoamua mipango yao [yaani ndugu wa Yusufu] na kukamilisha njama zao." (Aya ya 102)

Joseph’s story was not one that the Arabian people among whom Muĥammad lived all his life used to relate. It includes certain secrets of which neither he nor his people were aware. In fact those secrets were known only to the people who lived through its events and took part in them. These had long gone. At the opening of the sūrah, God tells the Prophet Muĥammad (peace be upon him): “In revealing this Qur’ān We relate to you the best of narratives. Before it you were among those who are unaware [of revelation].” (Verse 3) Now after the story has been told in full, the comment provided here is closely linked to its opening: “That is an account which We have now revealed to you, speaking of things that have been beyond your perception. You were not present when they [i.e. Joseph’s brothers] resolved upon their plans and completed their schemes.” (Verse 102)

Hadithi hiyo, pamoja na maelezo yake yote tata, ni miongoni mwa mambo yaliyo nje ya ujuzi na ufahamu wako. Ni Sisi tunaokufunulia. Kwamba ni ufunuo kutoka kwa Mungu kunaonekana wazi katika ukweli kwamba usingeweza kuyajua kwa njia nyingine yoyote. Kwa upande wako, ilikuwa ni kitu kilicho nje ya uwezo wa ufahamu wako. Hukuwepo pamoja na ndugu za Yusuf walipokuwa wakifanya mashauriano yao, ambayo yametajwa katika sehemu mbalimbali za sura hii. Wala hukuwepo nao walipokuwa wakipanga njama dhidi ya Yusuf na dhidi ya baba yao. Wala hukuwepo nao baada ya Yusuf kumzuilia ndugu yake mdogo, walipokuwa katika mazungumzo makali yaliyohusisha kupanga na kula njama. Hili pia ni rejea ya njama za wanawake wa kiungwana dhidi ya Yusuf, na za watu wa mahakamani waliomtia gerezani.

That story, with all its intricate details, belongs to what is beyond your knowledge and perception. It is We who reveal it to you. The fact that it is a revelation from God is clearly seen in the fact that you could not have come to know of it by any other means. In so far as you are concerned, it has been something beyond the reach of your perception. You were not present with Joseph’s brothers when they indulged in their consultations to which reference was made in different parts of the sūrah. Nor were you with them when they indulged in their scheming against Joseph, and against their father. Nor were you present with them after Joseph had detained his younger brother, when they were involved in earnest discussion, which involved some planning and scheming. This is also a reference to the scheming of the aristocrat women against Joseph, and of the people of the court who imprisoned him.

Hata waumini miongoni mwao wanaruhusu kiasi fulani cha kutokuamini, kwa namna moja au nyingine, kuingia mioyoni mwao. Imani ya kweli inahitaji kuwa macho kila wakati, ili kila wazo la muda mfupi ambalo Shetani anajaribu kuliingiza katika imani zetu, na kila thamani ya kidunia iliyomo katika kitendo au mtazamo wowote tunaochukua, viondolewe mara moja. Kufanya hivyo ni kuhakikisha kwamba tunaelekeza matendo yetu yote kwa Mungu peke yake. Imani safi inahitaji uamuzi thabiti katika suala la nani ana ushawishi mkuu juu ya mioyo na matendo ya watu. Hii inahakikisha kwamba utiifu wote ni kwa Mungu peke yake. Hakuna mwingine yeyote aliye na nafasi inayohitaji utiifu hata wa sehemu.

Yet even the believers among them allow an element of disbelief, in one form or another, to creep into their hearts. True faith requires being constantly alert so that any fleeting thought that Satan tries to sneak into our beliefs, and every worldly value in any action or attitude we take are removed straightaway. To do so is to ensure that we address all our actions to God alone. Pure faith needs a firm decision in the question of who has the supreme influence on people’s hearts and actions. This ensures that all submission is to God alone. No one else has any position that requires even partial submission.

“Na wengi wao hawamwamini Mungu isipokuwa wanamshirikisha.” (Aya ya 106) Wanaweka thamani fulani ya kidunia katika jinsi wanavyozichukulia matukio, mambo na watu, au wanampa kitu kingine tofauti na mapenzi au nguvu za Mungu nafasi katika yale yanayowaletea madhara au manufaa. Au wanaweza kukubali kuwa na kipengele cha utii kwa mtawala au bwana ambaye hajizuii kwa sheria ya Mungu peke yake; au wanamtazamia mtu mwingine asiye Mungu ili atimize matumaini yao; au wanatoa dhabihu yao kwa namna inayotafuta kupata kuvutia macho ya watu; au wanajitahidi kuhakikisha manufaa fulani au kuondoa madhara lakini juhudi zao hazifanywi kwa ajili ya Mungu pekee; au wanaweza kuruhusu kitu fulani kuingia katika ibada yao, jambo linalofanya isiwe imejitolea kwa Mungu peke yake. Kwa hiyo, Mtume ﷺ amesema: “Shirki, yaani kumshirikisha Mungu, inaweza kuwa fiche zaidi kuliko kutambaa kwa chungu.” [Amepokewa na Abū Ya‘lā kwa mapokezi ya Ma‘qil ibn Yasār.] Kauli za Mtume ﷺ zinatoa mifano kadhaa ya ushirikina huu fiche. ‘Abdullāh ibn ‘Umar ananukuu kutoka kwa Mtume ﷺ kwamba alisema: “Anayeapa kwa kitu kingine isipokuwa Mungu, amefanya ushirikina.” [Amepokewa na al-Tirmidhī.] ‘Abdullāh ibn Mas‘ūd anaripoti kwamba Mtume ﷺ alisema: “Hirizi na kinga za kichawi ni alama za ushirikina.” [Amepokewa na Ahmad na Abū Dāwūd.] Pia alisema: “Anayevaa hirizi amemshirikisha Mungu.” [Amepokewa na Ahmad.] Mtume ﷺ pia anasimulia kauli inayonasibishwa kwa Mungu katika hadithi takatifu: “Mimi sina haja kabisa ya washirika. Mtu yeyote akifanya jambo kwa kunishirikisha mwingine nami, nitamwachia yule mshirika huyo.” Katika hadithi nyingine Mtume ﷺ ananukuliwa akisema: “Vizazi vyote, vya zamani, vya sasa na vya baadaye, vitakapokusanywa mbele ya Mungu siku ambayo bila shaka itakuja, itatangazwa maneno haya: ‘Yeyote aliyemshirikisha Mungu katika tendo lolote alilofanya kwa ajili ya Mungu, na atafute malipo yake kwa mwingine asiye Mungu. Kwani Mungu ndiye asiyehitaji washirika kabisa.’” “ Imamu Ahmad amesimulia kwamba Mtume ﷺ alionya: “Ninachoogopa zaidi kwenu ni shirki ndogo.” Wakati Maswahaba zake walipomwomba aeleze alichomaanisha kwa shirki ndogo, alisema: “Ni riya. Watu watakapokuja na matendo yao Siku ya Hukumu, Mungu atawaambia: ‘Nendeni kwa wale ambao mlikuwa mkiwasifu na kuwafurahisha katika maisha yenu ya kwanza, na mtafute thawabu zenu kwao.’” Hizo ndizo aina za hila za kumshirikisha Mungu. Kwa hiyo, ni lazima kuwa macho daima ili kuondoa hata chembe yake, ili imani yetu iwe ya kweli na safi.”

Sasa swali linaibuka: wanasubiri nini watu hao wanapoendelea kugeuka mbali na kutojali ishara zote zilizopo katika ulimwengu zinazoelekeza kwa Mungu na umoja Wake? Wanasubiri nini baada ya kugeuka mbali na ufunuo wa Mungu, ambao hawakuombwa malipo yoyote kwa ajili yake? "Je, wanajiamini kwamba adhabu kubwa ya Mungu haitawaangukia, au kwamba Saa ya Kiyama haitawajia ghafla, wakiwa hawajui." (Aya ya 107)

Now the question arises: what are those people waiting for when they continue to turn away and pay no heed to all the signs that are present in the universe pointing to God and His oneness? What are they waiting for after they have turned away from God’s revelations, for which they have been asked no recompense? “Do they feel confident that the overwhelming scourge of God’s punishment will not fall upon them, or that the Last Hour will not come upon them suddenly, taking them unaware.” (Verse 107)

Hili ni mguso wenye nguvu unaokusudiwa kuwaamsha na kuondoa mtazamo wao wa kutojali, ili wasipate madhara yake. Wakati wa adhabu ya Mwenyezi Mungu hakuna anayeujua. Inaweza kuwapiga ghafla, au inaweza kuwa Saa ya Mwisho iko karibu sana, na Siku ya Hukumu pamoja na mateso yake yote inaweza kuja ghafla, ikiwakamata wasijue. Milango inayoelekea ulimwengu wa baada ya hapa imefungwa yote, hakuna jicho wala sikio linaloweza kupenya ndani yake. Hakuna anayejua saa inayofuata italeta nini. Imekuwaje kwamba wale wanaogeuka kutoka kwenye ishara za Mwenyezi Mungu wanajiona salama?

This is a powerful touch which is meant to wake them up and shed their negligent attitude, so that they do not suffer its aftermath. The timing of God’s punishment is unknown to anyone. It may strike them suddenly, or it may be that the Last Hour is so near, and the Day of Judgement, with all its suffering may come suddenly, taking them unaware. The doors leading to the world beyond are all closed, allowing no eye or ear to penetrate through it. No one knows what the next moment brings. How is it that those who turn away from God’s signs feel secure?

Aya za Qur'ani, ambazo zinabeba ujumbe wa Mungu, ziko karibu kabisa na watu, na ishara ambazo Mungu ameziweka katika ulimwengu pia ziko mbele ya kila mtu kuziona na kuzitafakari. Lakini watu wengi wanapita kwa kuzipuuza zote mbili, wakimshirikisha Mungu na washirika, ama waziwazi au kwa namna iliyofichika. Hata hivyo, Mtume wa Mungu ﷺ ataendelea na njia yake mwenyewe, pamoja na wale wanaomfuata, akishikamana na njia iliyo sawa bila kupotoka hata kidogo, na bila kuruhusu chochote kiathiri azma yao ya kuifuata. "Sema:

The verses of the Qur’ān, which embody God’s message, are within their grasp, and the signs God has placed in the universe are also there for all to behold and contemplate. But most people pass by both paying no heed, associating partners with God, either openly or in a subtle way. God’s Messenger, however, will follow his own way, joined by those who follow him, maintaining the right path, without any deviation, and allowing nothing to influence their determination to follow it. “Say:

Sura sasa inazungumzia sheria ya Mwenyezi Mungu kuhusu ujumbe alioteremshiwa manabii waliowafikishia watu ujumbe huo. Pia inataja baadhi ya ishara zilizodhihirika katika hatima waliyokutana nayo baadhi ya vizazi vilivyotangulia. Kama Mtume wa Mwenyezi Mungu, Muhammad ﷺ ana watangulizi wengi, na ujumbe wake si jambo geni wala la kwanza. Kwa hiyo watu wanapaswa kutafakari yaliyowapata jamii zilizotangulia zilizowakataa Mitume wao na kuikataa imani.

The sūrah now refers to the divine law concerning the messages given to prophets who delivered them. It also refers to some of the signs shown in the fate met by some past generations. As a Messenger of God, Muĥammad has many predecessors, and his message is not without precedent. Hence people should consider what happened to earlier communities which did not believe their messengers and rejected the faith.

Hatima yao inatoa baadhi ya ishara zilizo wazi kwa kila mtazamaji.

Their fate provides some signs that are clearly visible to all beholders.

“Na kabla yako pia, Sikutuma ila wanaume tu, tuliowafunulia wahyi Wenzetu, wakichaguliwa miongoni mwa watu wao. Je, hawakutembea katika ardhi wakaona mwisho wa wale waliokufuru waliokuwa kabla yao? Na bila shaka makao ya Akhera ni bora kwa wale wanaomcha Mungu. Je, hamtii akilini?” (Aya ya 109)

“Even before your time, We only sent [as messengers] men to whom We gave Our revelations, choosing them from among their people. Have they not travelled the land and seen what was the end of those [unbelievers] who lived before them? Better indeed is the life to come for those who remain God-fearing. Will you not, then, use your reason?” (Verse 109)

Kutafakari kuhusu hatima ya jamii zilizotangulia hakika kunaweza kutikisa hata mioyo migumu. Tunaweza kuwazia harakati zao, matendo yao na hisia zao, na tunaweza kuchora picha ya wao wakiendelea na shughuli zao katika maeneo haya, wakihama kutoka sehemu moja hadi nyingine, wamejaa matumaini, hofu na matamanio, na wakitazama mbele kuelekea siku zijazo. Kisha ghafla wanakuwa wasio na mwendo, huku uwezo wao wote na hisia zao zikiwa zimekufa kabisa. Makazi yao hayana uhai, nao wametoweka. Yote yamekuwa bure. Kilichobaki ni ombwe tupu kabisa. Kutafakari ukweli huu hakika kunaweza kutikisa mioyo migumu na katili kuliko yote. Kwa hiyo, Qur’ani inatushika mkono kutuonyesha hatima ya jamii zilizotangulia, mara kwa mara.

Reflection on the fate of former communities is bound to shake even hardened hearts. We can imagine their movements, actions and feelings, and we can paint a picture of them going about their business in these places, going from one location to another, full of hope, fear and aspiration, and looking up to the future, then suddenly they are motionless, with all their faculties and senses completely dead. Their quarters are lifeless, and they have gone. All has come to nothing. A complete void is all that is left. Reflection on these facts is bound to shake even the most hardened and cruel of hearts. Therefore, the Qur’ān takes us by the hand to show us the fate of earlier communities, time after time.

Hivi ndivyo mambo yanavyokwenda kwa kawaida linapokuja suala la kuieneza ujumbe wa Mungu.

Such is the normal line of events when it comes to advocacy of God’s message.

Magumu na dhiki ni jambo la lazima hadi juhudi zote na nguvu za wanaoitetea zitakapomalizika. Watu wanapokata tamaa kabisa ya ushindi, ndipo ushindi hutolewa na Mungu. Wale wanaostahili kuokolewa wataokolewa kutokana na maangamizi yanayowakumba wengine wanaokataa ukweli, na kutokana na dhulma ya wale wanaoshika madaraka ya kidunia. Nguvu ya Mungu huwapiga wafanyao maovu, nao hawawezi kabisa kuipinga. Wala nguvu zao wenyewe wala za wafuasi wao haziwezi kuzuia adhabu ya Mungu.

Hardship and adversity are necessary until all the efforts and energy of its advocates are exhausted. When people so despair of victory, it is given by God. Those who deserve to be saved will be saved from the destruction that engulfs the others who deny the truth and from the tyranny of those who wield worldly power. God’s might strikes the evil-doers and they can in no way resist it. Neither their own nor their supporters’ power can prevent God’s punishment.

Hii ndiyo njia ya kawaida, kwa sababu msaada wa Mwenyezi Mungu haupatikani kwa bei nafuu. Lau ingekuwa hivyo, kungekuwa na mzaha mwingi kuhusu kulingania ujumbe wa Mwenyezi Mungu. Wala wasingekosekana watu wanaodai kuwa ni walinganiaji wa ujumbe wa kweli, kwa kuwa ingekuwa inahitajika gharama ndogo tu kabla ya msaada wa Mwenyezi Mungu kutolewa. Ujumbe wa haki haupaswi kamwe kuchukuliwa kwa mzaha. Unatoa njia kamili ya maisha na kanuni ya kutekelezwa. Kwa hiyo, lazima ulindwe dhidi ya walinganiaji wa uongo ambao hawako tayari kulipa gharama. Gharama inapokuwa kubwa, na haki inapojitokeza wazi katikati ya dhiki na mateso, walinganiaji wa kweli pia hutofautishwa kwa subira yao na uthabiti wao. Hawaachi ujumbe wao hata pale wanapohisi kwamba hawataona ushindi katika maisha yao.

This is the normal way because God’s support does not come cheap. Had it been so, there would be a lot of frivolity about the advocacy of God’s message. There would be no shortage of people claiming to be advocates of the true message, since there would only be a small price to pay before God’s support were given. The message of the truth should never be treated with frivolity. It provides a complete way of life and a code to be implemented. Hence, it must be protected against false advocates who are not prepared to pay the price. When the price is high, and the truth emerges clearly against the background of hardship and adversity, true advocates are also distinguished by their steadfastness. They do not abandon their message even though they may feel that they will never see victory in their lifetime.

Uenezi wa ujumbe wa Mwenyezi Mungu si uwekezaji wa muda mfupi unaopaswa kuzaa matunda ndani ya muda fulani, vinginevyo watu huhamia uwekezaji mwingine wenye faida bora. Hakuna anayejitolea kueneza ujumbe wa Mungu katika mazingira ya uadui ya jamii isiyo ya Kiislamu, inayotii nguvu nyingine isiyo ya Mungu, anayeweza kufikiri kuwa kazi yake itakuwa rahisi, au kwamba uwekezaji wake utazaa matunda ya haraka.