Mungu alimsiliana na mwanadamu. Hii ndiyo dhana kuu ya wahyi ambayo imejengwa juu yake imani zote za kidini, na ambayo si jaribio tu la kifalsafa la kueleza uhusiano wa mwanadamu na 'asiyejulikana' mkuu, 'mwingine kabisa'. Hakuna imani yoyote ya kidini, hata kama iko mbali kwa wakati au dhana kutoka katika mafundisho wazi ya Uislamu, isiyoweza kufanya bila mawasiliano ya Mungu na mwanadamu, wala ambayo imejaribu kufanya bila hayo.

God communicated with man. This is the key concept of revelation upon which all religious belief if more than a mere philosophical attempt to explain man's relationship with the great 'unknown', the 'wholly other' is founded. There is no religious belief, however remote it may be in time or concept from the clear teachings of Islam, which can do without or has attempted to do without God's communication with man.

Tangu mwanzo wa kuonekana kwa mwanadamu katika sayari hii, na katika zama zote hadi leo, mawasiliano ya Mwenyezi Mungu na mwanadamu yamekuwepo daima. Mara nyingi watu wamekataa mawasiliano kutoka kwa Mungu, au wameyahusisha na kitu kingine tofauti na chanzo chake halisi na asili yake. Hivi karibuni baadhi ya watu wameanza kumkana Mungu kabisa, au kueleza kwa njia nyingine shauku ya mwanadamu kwa Mungu na mawasiliano kutoka Kwake, wakisema ni shauku ya udanganyifu na ndoto. Hata hivyo, watu kama hao hawatilii shaka kwamba shauku ya mwanadamu kwa mawasiliano ya Mungu ni ya zamani kama mwanadamu mwenyewe. Hoja yao, wanadai, inategemea ushahidi wa kimaada. Kwa kufuata mtazamo huu wanahisi kwamba wanapaswa kukana kuwepo kwa Mungu, lakini wakati huo huo wanalazimika kukubali jambo hili, kwa kuwa ushahidi wa kimaada ni mwingi kwamba mwanadamu daima amekuwa na shauku ya kufikiri juu ya Mungu na dhana ya mawasiliano ya Mungu na mwanadamu. Uzoefu na Uhalisia.

God's communication with man has always accompanied him, from the earliest period of his appearance on this planet, and throughout the ages until today. Men have often denied the communication from God or attributed it to something other than its true source and origin. More recently some have begun to deny God altogether, or to explain away man's preoccupation with God and the communication from Him as a preoccupation with delusion and fantasy. Yet even such people do not doubt that the preoccupation of man with God's communication is as old as man himself. Their reasoning is, they claim, based on material evidence. Following this line of thought they feel that they should deny God's existence, but are at the same time compelled to concede the point for material evidence is abundant that man has ever been preoccupied with thinking about God and the concept of God's communication with man. Empiricism and Realism.

Mbinu yao ya jumla ya kusisitiza ushahidi wa kimaada katika kutafuta uhalisia na ukweli kwa hakika inastahili kupongezwa. Si falsafa ya kiempiria pekee bali pia akili ya kawaida inatuambia kwamba mtu anapaswa kukubali kuwa halisi na kuwepo kile kinachoweza kufahamika kwa njia ya kiempiria, yaani kwa uzoefu wa moja kwa moja, kwa kuona, kusikia, kugusa na kadhalika. Ingawa huenda katika mifumo mingine ya fikra kuna vigezo vingine vya kutathmini uhalisia, kwa sasa ni falsafa ya kimaada inayotawala siku hizi. Ingawa watu wengi (hasa wale wa aina ya 'kidini') wanahuzunishwa na hali hii na wanatamani kurudi 'siku za zamani za uidealisti na utawala wa imani', mimi binafsi nadhani kwamba tunapaswa kuukubali hali ya sasa si kama bora na isiyobadilika, bali kama mahali pa kuanzia, na zaidi ya hayo, kufanya hivyo kuna manufaa kwetu.

Their general approach to emphasize material evidence in the search for reality and truth, is surely commendable. Not only empiricist philosophy but also commonsense tell us that one should accept as real and existent what can be grasped empirically, that is, by direct experience, by seeing, hearing, touching and so on. While there may be in other systems of thought, other criteria for the evaluation of reality, at present it is a materialistic philosophy that rules the day, and though many people (especially the 'religious' type) are saddened by this and wish back the 'old days of idealism and rule of the creed', I personally think that we have to accept the present state of affairs not as ideal and unchangeable, but as our point of departure and moreover that doing so is of some advantage to us.

Wengi sasa wanakubali empirisimu kuwa kanuni zao zinazowaongoza, na Mungu anatoa ushahidi wa kutosha, ushahidi wa kimaumbile, unaoweza kuthibitishwa na wanaempirisimu wote, kwa kuwepo kwake na kuwa kwake. Dunia pana, ulimwengu wote wa uumbaji, ni ushahidi, ushahidi wa kimaumbile, wa Mungu. Hakuna mwanaempirisimu atakayekanusha kuwa dunia na ulimwengu vipo. Ni kwamba yeye hayaoni kila wakati kama "uumbaji", kwani basi angelazimika kutoa hoja kutokana na ushahidi wa kimaumbile alio nao kwenda kwenye chanzo chenye nguvu na uwezo mkuu, kwenye akili na kusudi nyuma yake. Hoja kama hiyo kwa vyovyote isingepingana na mtazamo wake wa kiempirisimu, kiakili na kisayansi, bali ingeendana nao kikamilifu.

Many now accept empiricism as their guiding principles and God gives ample evidence, material evidence, capable of verification by all empiricists, for His being and existence. The wide earth, the whole universe of creation, are evidence, material evidence, for God. No empiricist would deny that the earth and the universe do exist. It is only that he does not always perceive them as 'creation', for then he would have to argue from the material evidence that he has to a mighty and puissant cause, to reason and purpose behind it. Such an argument would by no means be in contradiction with his empiricist, rational and scientific line of thought, rather in perfect agreement with it.

Sitaki kujadili hapa kwa undani kwa nini, licha ya hayo, mwanadamu anamkataa Mungu na kupuuza mawasiliano Yake na binadamu. Inatosha kusema kwamba chanzo chake lazima kionekane katika mtazamo wa mwanadamu juu ya nafsi yake, kiburi chake na majivuno ya uongo. Baada ya kugundua kwamba yeye na aina yake ndio kilele cha 'uumbaji', anajifikiria kuwa huru, anayejitegemea, mwenye uhuru kamili na mwenye vifaa kamili vya kuwa bwana wa ulimwengu. Kwa namna fulani, mtazamo huu wa nafsi pia umekuwepo kwa mwanadamu tangu siku zake za mwanzo. Daima amejifikiria kuwa bora kuliko kitu chochote kingine. [Swali la jinsi uovu ulivyoingia duniani limewashughulisha watafutaji wengi wa kweli. Jibu ambalo Qur'ani inalitoa ni rahisi lakini la kushawishi likiangaliwa dhidi ya ushahidi wote wa ustaarabu wa kihistoria na wa kisasa wa binadamu. Kwenye msingi wa uovu wote duniani kuna kutomtii Mungu, kunakotokana na imani kwamba mtu ni bora kuliko mwingine. Kutokana na imani hii kunatokea dhuluma ya binadamu kwa binadamu, ubaguzi, uhalifu na maovu mengine yote yanayotawala siku hizi. Mtihani upo katika kumtii Mungu, kwa kuwa ukilinganishwa na Mungu, 'Aliye Tofauti kabisa', viumbe vyote kwa kweli viko upande mmoja na ni sawa. Katika Surat al-A'raf (7) imesimuliwa kwamba Mungu aliwaamuru malaika wote wainamie Adam, mwanadamu wa kwanza. Malaika walitii na kutekeleza mapenzi ya Mungu, isipokuwa Iblis. Alipoulizwa kwa nini alipinga mapenzi ya Mungu, alijibu: 'ana khairun minhu' Mimi (Iblis) ni bora kuliko yeye (Adam), Wewe uliniumba kwa moto na ukamuumba yeye kwa udongo' (Al-Qur'an 7:12). Hili ndilo mwanzo wa uovu wote, kwa kuwa ni Iblis ambaye baada ya hapo anajifanya dhamira yake kuwachochea pia wanadamu wafanye kinyume na mapenzi ya Mungu.]

I do not wish to discuss here in any detail why then, despite this, man denies God and disregards His communication with man. Suffice to say that the cause must be seen in man's self-perception, his arrogance and false pride. Having discovered that he and his kind constitute the peak of 'creation', he thinks himself autonomous, self-dependent, absolutely free and fully equipped to be master of the universe. Somehow, this self-perception too has been with man from his early days. He has always thought himself better than anything else. [The question of how evil came into the world has preoccupied many sincere seekers after the truth. The answer which the Qur'an gives is simple yet convincing if seen against all the evidence of historical and contemporary human civilization. At the root of all evil in this world is disobedience to God, resulting from the belief that one is superior to another. From this belief stems oppression of man by man discrimination, crime and all other evils that rule the day. The test lies in obedience to God, for seen against God, the 'wholly other', all creation is indeed on the other side and equal. In Sura al-A'raf (7) it is related that God asked all angels to bow before Adam, the first man. The angels obeyed, and observed God's will, except Iblis. When asked why he opposed God's will, he replied: 'ana khairun minhu' I (Iblis) am better than him (Adam), you created me from fire and created him from clay' (Al-Qur'an 7:12) . This then is the beginning of all evil, for it is Iblis who after this makes it his mission to incite men also to act against God's will.]

Waislamu, wakirejelea Qur'ani Tukufu, pia wanahitimisha kwamba tangu mwanzo wa maisha yake duniani, mwanadamu amekuwa akipokea mawasiliano kutoka kwa Mungu, ili kumwongoza na kumlinda dhidi ya mtazamo huo wa nafsi na udanganyifu.

Muslims, referring to the Holy Qur'an, also conclude that from the beginning of his life on earth, man has received communication from God, to guide him and protect him from such self-perception and deceit:

Tukasema: "Shukeni nyote kutoka hapa; na mkiwa, bila shaka, mtapokea uongofu kutoka Kwangu, basi yeyote atakayefuata uongofu Wangu, hakutakuwa na hofu juu yao, wala hawatahuzunika."' (Al-Qur'an 2:38)

'We said: Get ye down all from here; and if, as is sure, there comes to you guidance from Me, whosoever follows My guidance on them shall be no fear, nor shall they grieve' (Al-Qur'an 2:38)

Nitatumia tafsiri mbili zifuatazo za Qur'ani Tukufu za Kiingereza: A. Yusuf Ali, (Ali, Abdullah Yusuf:

[I shall use the following two English translations of the Holy Qur'an: A. Yusuf Ali, (Ali, Abdullah Yusuf:

The Glorious Qur'an: Text, Translation and Commentary. Leicester, 1978) and M. Pickthall (Pickthall, Mohammad Marmaduke: The Meaning of the Glorious Koran, New York, 1963).] Ujumbe na ahadi hii imewasilishwa na Mwenyezi Mungu kwa wanadamu wote, wana wote wa Adam, kama Qur'ani inavyoeleza:

The Glorious Qur'an: Text, Translation and Commentary. Leicester, 1978) and M. Pickthall (Pickthall, Mohammad Marmaduke: The Meaning of the Glorious Koran, New York, 1963).] This message and promise has been communicated by God to all mankind, all children of Adam, as the Qur'an explains:

"Enyi wana wa Adamu! Kila watakapokujieni Mitume miongoni mwenu wakikusomeeni Aya Zangu, basi atakayemcha Mungu na kutengeneza (mwenendo wake), hao hawatakuwa na khofu wala hawatahuzunika" (Al-Qur'an 7:35).

'O ye children of Adam! Whenever there come to you apostles from amongst you, rehearsing My signs unto you those who are righteous and mend (their lives) on them shall be no fear nor shall they grieve' (Al-Qur'an 7:35).

Mwongozo kutoka kwa Mungu hufika kupitia mitume au wajumbe, nao huleta pamoja nao kitabu kutoka kwa Mungu:

The guidance from God comes through the apostles or messengers, and they bringwith them the scripture from God:

"Hakika tuliwatuma Mitume Wetu kabla ya wakati wetu wenye ishara zilizo wazi, na tukateremsha pamoja nao Kitabu na mizani (ya haki na batili) ili watu wasimame katika uadilifu ..." (Al-Qur'an 57:25).

'We sent before time Our apostles with clear signs and sent down with them the book and the balance (of right and wrong) that men may stand forth in justice ...' (Al-Qur'an 57:25).

Ujumbe wa msingi wa manabii wote kutoka kwa Mungu, na hivyo wa vitabu vyote walivyoleta, ni ujumbe mmoja na uleule kutoka kwa Mungu kwenda kwa binadamu: 'Na kwa hakika Sisi tumemtuma katika kila umma Mtume (akitangaza): Mwabuduni Allah na jiepusheni na miungu ya uongo ...' (Al-Qur'an 16:36).

The basic message of all prophets from God, and hence of all scriptures they brought, is one and the same message from God to man:' 'And verily We have raised in every nation a messenger, (proclaiming): Serve Allah and shun false gods ...' (Al-Qur'an 16:36).

Qur'ani inataja manabii wafuatao kwa majina: Adam, Nuh, Ibrahim, Isma'il, Ishaq, Lut, Ya'qub, Yusuf, Musa, Harun, Dawud, Sulaiman, Ilyas, Al-Yasa', Yunus, Ayyub, Zakariya, Yahya, 'Isa, Idris, Hud, Dhul Kifl, Shu'aib, Salih, Luqmaan, Dhul Qarnain, 'Uzair, Muhammad ﷺ.

The Qur'an mentions the following prophets by name: Adam, Nuh, Ibrahim, Isma'il, Ishaq, Lut, Ya'qub, Yusuf, Musa, Harun, Dawud, Sulaiman, Ilyas, Al-Yasa', Yunus, Ayyub, Zakariya, Yahya, 'Isa, Idris, Hud, Dhul Kifl, Shu'aib, Salih, Luqmaan, Dhul Qarnain, 'Uzair, Muhammad.

Hii haimaanishi, hata hivyo, kwamba hawa pekee ndio waliokuwa manabii wa Mungu. Hakika Qur-aan iko wazi kabisa kwamba idadi ya manabii ni kubwa zaidi, na kwamba kwa kila jamii miongoni mwa wanadamu Mungu amemtuma mjumbe wake.

This does not mean, however, that only these have been God's prophets. Indeed the Qur'an is very clear that the number of prophets is much larger and that to each community from among mankind God has sent His messenger:

Hakika tulishawatuma Mitume kabla yako: miongoni mwao wapo ambao habari zao tumekusimulia, na wapo ambao habari zao hatukukusimulia...

'We did aforetime send apostles before thee: of them there are some whose story We have related to thee and some whose story We have not related to thee ...' (Al-Qur'an 40:78).

"Kwa kila umma kulikuwa na Mtume..." (Al-Qur'an 10: 47).

'To every people (was sent) an apostle ...' (Al-Qur'an 10: 47).

Kama vile kumekuwepo manabii wengi, ndivyo pia kumekuwepo rekodi nyingi zilizoandikwa za ujumbe wao. Qur'ani inataja hasa mafunuo yafuatayo, ambayo wakati mwingine huitwa karatasi au majani (Suhuf) na wakati mwingine kitabu au maandiko (Kitab):

Just as there have been numerous prophets so there were numerous written records of their messages. The Qur'an mentions the following revelations in particular, which are sometimes called sheets or leaves (Suhuf) and sometimes book or scripture (Kitab):

"Suhufu" za Ibrahim na Musa. Taurati ya Musa. Zaburi ya Daudi. Injili ya Isa.

The 'sheets' of Ibrahim and Musa. The Torah (Taurat) of Musa. The Psalms (Zabur) of Dawud. The Gospel (Injil) of 'Isa.

Qur'ani ya Muhammad ﷺ.

The Qur'an of Muhammad.

Mafundisho yote yaliyomo katika Maandiko ya kale yaliyokusudiwa kuwa na thamani na umuhimu wa kudumu yamejumuishwa katika Qur'an. Qur'an pia inatoa baadhi ya maelezo mahususi, ingawa ni ya kuchagua, kuhusu yale yaliyomo katika maandiko ya kabla ya Qur'an, na inafaa kuangalia kwa ufupi nyenzo hii:

All the teachings contained in the former Scriptures that were meant to be of lasting value and importance are included in the Qur'an. The Qur'an also gives some specific accounts, although selective, of what the pre-Qur'anic scriptures contained and it is worthwhile to look briefly at this material:

Rejeo kwa "Suhuf" (Kurasa) za Ibrahim na Musa:

A reference to the 'sheets' (Suhuf) of Ibrahim and Musa:

"Hakika atafaulu yule aliyejitakasa, na akalitaja jina la Mola wake Mlezi, akasali. Lakini nyinyi mnapendelea maisha ya dunia, na Akhera ni bora zaidi na ya kudumu zaidi."

'But those will prosper who purify themselves, and glorify the name of their guardian Lord, and (lift their hearts) in prayer. Nay, behold, ye prefer the life of this world; but the Hereafter is better and more enduring' (Al-Qur'an 87: 14-17).

[Baadhi husema kuwa Sura yote ya 87 ni rejea ya kitabu hiki cha kwanza cha wahyi, lakini wengine wanashikilia kuwa aya chache zilizonukuliwa hapa ndizo tu zilizokusudiwa. Angalia mukhtasar tafsir Ibn Kathir, Beirut, 1402/1981, Juzuu ya 3, uk. 631. Rejea nyingine ya Suhuf za Musa na Ibrahim iko katika Sura 53:36.] Rejea ya Taurati ya Musa:

[Some say that the whole of Sura 87 is a reference to this first book of revelation, but others hold that only the few verses quoted here are actually meant. See mukhtasar tafsir Ibn Kathir, Beirut, 1402/1981, Vol. 3, p. 631. Another reference to the Suhuf of Musa and Ibrahim is in Sura 53:36.] A reference to the Torah (Taurat) of Musa:

"Ni Sisi tuliyeteremsha sheria (kwa Musa): ndani yake mna mwongozo na nuru ... Tuliwawekea humo: roho kwa roho, jicho kwa jicho, pua kwa pua, sikio kwa sikio, jino kwa jino, na majeraha yalipwe kwa kisasi sawa sawa; lakini atakayesamehe kisasi hicho kwa njia ya sadaka, basi huo ni kafara kwa ajili yake mwenyewe; na asiyehukumu kwa (nuru ya) yale aliyoteremsha Mwenyezi Mungu, basi hao ndio madhalimu" (Al-Qur'an 5: 47-8).

'It was We who revealed the law (to Moses): therein was guidance and light ... We ordained therein for them: life for life, eye for eye, nose for nose, ear for ear, tooth for tooth and wounds equal for equal, but if anyone remits the retaliation by way of charity it is an act of atonement for himself and if any fail to judge by (the light of) what God has revealed they are (no better than) wrongdoers' (Al-Qur'an 5: 47-8).

Muhammad alikuwa Mtume wa mwisho kutoka kwa Allah kwa wanadamu, na alileta Wahyi wa mwisho kutoka kwa Mungu kwa binadamu.ﷺ

Muhammad was the last messenger from Allah to mankind, and he brought the final revelation from God to man.

Kwa hiyo, kitabu kinachobeba wahyi huu ndicho cha mwisho kati ya Vitabu vitakatifu.

Therefore the scripture containing this revelation is the last of the Holy Scriptures.

Ujumbe wa msingi wa Qur'ani Tukufu ni uleule na ujumbe wa msingi wa wahyi na vitabu vilivyotangulia, na maelekezo na mafundisho ambayo kwayo inamwongoza mwanadamu yana asili ya kiulimwengu. Yanatumika kwa nyakati zote zijazo na katika hali zote. Wahyi huu unalingana na nafasi ya mwanadamu duniani na katika historia. Mwanadamu amefikia, katika maendeleo yake, hatua ambayo kanuni za kiulimwengu zinahitaji kutumika ili kulinda uwepo wake wenye kusudi.

The basic message of the Holy Qur'an is the same as the basic message of the previous revelations and books, and the directives and instructions, by which it provides guidance for man are of a universal nature. They apply for all times to come and in all situations. This revelation corresponds to man's position on earth and in history. Man has reached, in his development, the stage when universal principles need to be applied to safeguard his purposeful existence.