Sura hii inazungumzia kanuni fulani zenye umuhimu mkubwa. Ina pekee katika picha zake na athari inazoacha. Zaidi ya hayo, inachanganya athari yake ya kiroho inayojulikana na mdundo mzuri wa kimuziki.

This sūrah discusses certain principles of grave importance. It is unique in its images and the impressions it leaves. Furthermore, it combines its marked spiritual effect with superb musical rhythm.

Sehemu ya kwanza yake inahusu tukio fulani lililotokea katika siku za mwanzo za Uislamu.

Its first part treats a certain incident which took place in the early days of Islam.

Mtume (amani iwe juu yake) alikuwa na shughuli na baadhi ya viongozi wa Quraysh, akiwaelezea ujumbe wa Uislamu, pale Ibn Umm Maktūm, kipofu maskini, alipomkatiza. Bila kujua kwamba Mtume alikuwa na shughuli, kipofu huyo alimwomba mara kwa mara amfundishe baadhi ya aya za Qur’ān. Mtume (amani iwe juu yake) hakufurahishwa sana na kukatizwa huku. Alikunja uso na kugeuka mbali na Ibn Umm Maktūm. Sūrah hii inaanza kwa kukosoa mwenendo wa Mtume katika tukio hili. Inaweka wazi maadili na kanuni ambazo jamii ya Kiislamu imejengwa juu yake, na inaeleza kwa uwazi asili halisi ya ujumbe wa Uislamu. “Alikunja uso na kugeuka alipomjia yule kipofu. Ungejuaje? Huenda alitaka kujitakasa. Huenda alikumbushwa na ukumbusho huo ukamfaa. Lakini kwa yule aliyejiona kuwa hahitaji chochote ulimpa umakini wako wote. Hata hivyo, lawama zisingekuwa juu yako iwapo hatajitakasa. Na yule aliyekujia kwa bidii, na kwa hofu moyoni mwake, wewe ulimpuuza. Hasha! Hii ni nasaha. Atakayetaka, na aikumbuke. Imeandikwa katika kurasa zenye heshima, zilizotukuka, zilizotakaswa, mikononi mwa waandishi wema na wacha Mungu.” {Aya 1-16}

The Prophet (peace be upon him) was busy with a few Quraysh dignitaries, explaining to them the Islamic message, when Ibn Umm Maktūm, a poor blind man, interrupted him. Unaware that the Prophet was busy, the blind man asked him repeatedly to teach him some verses from the Qur’ān. The Prophet (peace be upon him) was not very pleased at this interruption. He frowned and turned away from Ibn Umm Maktūm. This sūrah opens by criticizing the Prophet’s behaviour in this incident. It lays down clearly the values and principles upon which Islamic society is founded and states the true nature of the message of Islam. “He frowned and turned away when the blind man came to him. How could you tell? He might have sought to purify himself. He might have been reminded and the reminder might have profited him. But to the one who considered himself self-sufficient you were all attention. Yet the fault would not be yours if he remained uncleansed. As to him who comes to you with zeal, and with a feeling of fear in his heart, him you ignore. No indeed! This is an admonition. Let him who will, bear it in mind. It is written on honoured pages, exalted, purified, by the hands of noble and devout scribes.” (Verses 1-16)

Hakufurahi na aligeuka pembeni alipomjia yule mtu kipofu. Ulijuaje?

He frowned and turned away when the blind man came to him. How could you tell?

Huenda alitaka kujitakasa. Huenda alikumbushwa, na ukumbusho ukamnufaisha. Lakini kwa yule aliyejiona kuwa anajitosheleza, wewe ulimwelekea kwa umakini wote. Hata hivyo, lawama haitakuwa juu yako ikiwa hatatakasika. Na kuhusu yule anayekujia kwa bidii na kwa hofu moyoni mwake, wewe unampuuza. Hapana kabisa! Hii ni mawaidha. Yeyote atakayetaka, na aikumbuke. Imeandikwa katika kurasa zenye heshima, zilizotukuka, zilizotakaswa, kwa mikono ya waandishi watukufu na wacha Mungu.

He might have sought to purify himself. He might have been reminded and the reminder might have profited him. But to the one who considered himself self- sufficient you were all attention. Yet the fault would not be yours if he remained uncleansed. As to him who comes to you with zeal and with a feeling of fear in his heart, him you ignore. No indeed! This is an admonition. Let him who will, bear it in mind. It is written on honoured pages, exalted, purified, by the hands of noble and devout scribes. (Verses 1-16)

Maagizo ya kimungu yaliyofuata tukio hili yana upeo mpana zaidi kuliko unavyoonekana mwanzoni. Kwa hakika ni muujiza. Maagizo haya, kanuni ambazo yanalenga kuziweka, na mabadiliko yanayokusudiwa kuleta katika jamii ya kibinadamu, ni labda muujiza muhimu zaidi wa Uislamu. Lakini maagizo haya yametolewa hapa kama maelezo ya moja kwa moja juu ya tukio moja. Ni sehemu ya mbinu ya Qur'ani kutumia matukio ya pekee ili kuweka kanuni za msingi na za kudumu. Kanuni zilizoanzishwa hapa na athari zake za kiutendaji, kama zilivyoonekana katika jamii ya mwanzo ya Kiislamu, ndizo kiini halisi cha Uislamu. Zinaunda ukweli ambao Uislamu, pamoja na dini zote za kimungu zilizotangulia, unalenga kuupanda katika maisha ya binadamu.

The divine instructions which followed this incident are much more far reaching than appears at first sight. They are indeed a miracle. These instructions, the principles they seek to establish and the change they aim to accomplish in human society are, perhaps, the most important miracle of Islam. But the instructions are made here as a direct comment on a single incident. It is part of the Qur’ānic method to make use of isolated incidents in order to lay down fundamental and permanent principles. The principles established here and their practical effects, as seen in the early Islamic society, are indeed the essence of Islam. They constitute the truth which Islam, and all divine religions that preceded it, seek to plant in human life.

Jambo lililo hapa si tu jinsi mtu mmoja au kundi la watu linavyopaswa kutendewa. Hiki ndicho kiini cha maoni ya Qur'ani kuhusu tukio lenyewe, likichukuliwa peke yake. Lakini moyo wa jambo hili ni kitu cha muhimu zaidi sana. Ni swali hili: watu wanapaswa kupima vipi kila kitu katika maisha yao? Wanapaswa kupata wapi kanuni na viwango vinavyohitajika kwa kipimo hicho?

Hebu tuangalie sasa tukio lenyewe. Ibn Umm Maktūm, kipofu maskini, anamjia Mtume (rehema na amani zimshukie) wakati yuko na kundi la watu mashuhuri na wenye nguvu na ushawishi mkubwa zaidi huko Makkah, akiwemo ‘Utbah na Shaybah, wana wa Rabī`ah, Abū Jahl, `Amr ibn Hishām, Umayyah ibn Khalaf, al-Walīd ibn al-Mughīrah. Pia yupo al-`Abbās ibn `Abd al-Muţţalib, ami yake Mtume ﷺ. Ni mkutano wa muhimu sana. Mtume ﷺ anawaeleza ujumbe wa Uislamu na anatumaini kupata mwitikio mzuri kutoka kwao. Anahisi kwamba sababu ya Uislamu ingenufaika sana kwa mwitikio kama huo. Uislamu unapitia kipindi kigumu huko Makkah. Watu hao hao wamekuwa wakitumia mali yao yote, nguvu zao na ushawishi wao kuzuia maendeleo yake, na kuwazuia watu kuukubali. Wameweza kuufunga Uislamu huko Makkah na kuzuia maendeleo yake sehemu nyingine. Nje ya Makkah, makabila mengine yamechukua msimamo wa kusubiri na kuona. Kwani wanahisi kuwa huo ndio msimamo wao bora katika jamii inayotoa umuhimu mkubwa zaidi kwa msimamo wa kabila. Wanafahamu kwamba dhidi ya Muhammad ﷺ, Nabii wa Uislamu, wamesimama jamaa zake mwenyewe, ambao kinadharia, wangepaswa kuwa wafuasi wake wenye bidii zaidi.

Let us now consider the incident itself. Ibn Umm Maktūm, a poor blind man, comes to the Prophet (peace be upon him) at a time when he is busy with a group of the most powerful and influential personalities in Makkah, including ‘Utbah and Shaybah, sons of Rabī`ah, Abū Jahl, `Amr ibn Hishām, Umayyah ibn Khalaf, al- Walīd ibn al-Mughīrah. Also present is al-`Abbās ibn `Abd al-Muţţalib, the Prophet’s uncle. It is a crucial meeting. The Prophet explains the message of Islam to them and hopes for a favourable response. He feels that the cause of Islam stands to gain much by such a response. Islam is facing a hard time in Makkah. Those very people have been using all their wealth, power and influence to check its advancement, and stop people from accepting it. They have managed to freeze Islam in Makkah and hinder its progress elsewhere. Outside Makkah, the other tribes have adopted an attitude of wait and see. For they feel this to be their best stand in a society which gives paramount importance to the tribe’s attitude. They are aware that against Muĥammad, the Prophet of Islam, stand his own kinsmen, who, theoretically speaking, should be his most ardent supporters.

Ni lazima kusisitizwa kwamba tunaposema Nabii ﷺ yuko makini na watu hawa, hana maslahi binafsi kwao. Yeye anafanya kazi kwa ajili ya Uislamu tu.

It must be emphasized that when we say that the Prophet is busy with these people, he has no personal interest in them. He is simply working for Islam.

Kukubaliwa kwa Uislamu na watu hawa mashuhuri na wenye nguvu kunamaanisha kuondolewa kwa vikwazo vyote katika njia ya Uislamu huko Makkah. Pia kunaihakikishia Uislamu uhuru wa kuendelea katika sehemu nyingine ya Arabia.

Nabii ﷺ aliguswa sana na maagizo haya ya kimungu na na karipio la Mungu. Katika maisha yake yote, alifanya kazi bila kuchoka kwa ajili ya kuweka kanuni hii kuu katika jamii ya Kiislamu.

The Prophet was deeply touched by these divine instructions and by God’s reproof. Throughout his life, he worked tirelessly for the establishment of this great principle in Islamic society.

Hatua ya kwanza aliyochukua ilikuwa kutangaza hadharani maagizo haya pamoja na lawama hiyo. Jambo hili lenyewe ni kubwa sana. Likitazamwa kwa mtazamo wowote ule, hakuna mtu mwingine isipokuwa mjumbe wa Mungu ambaye angetangaza hadharani kwamba amekemewa vikali kwa kosa lake. Ingetosha kwa mtu mwingine yeyote mkuu kutambua kosa lake na kujiepusha kulirudia baadaye. Lakini kwa Mjumbe wa Mungu ﷺ mambo yanapata vipimo tofauti. Hakuna mtu mwingine isipokuwa Mjumbe wa Mungu ﷺ ambaye angekuwa na ujasiri, katika hali ambayo Uislamu ulikuwa ukikabiliana nayo, wa kutoa tamko hili, akiwapinga kwalo wakuu wa Quraysh, ambao walijivunia sana nasaba yao, madaraka yao na mali zao.

The first action he took was to announce these instructions and the reproof in public. This in itself is something very great. Taken from any point of view, no person other than a messenger from God would have announced in public that he had been censured so strongly for his slip. It would have been enough for any other great man to recognize his mistake and to avoid any repetition in the future. With God’s Messenger however, things acquire different proportions. No person other than God’s Messenger could have had the courage, in such circumstances as Islam was facing, to make this declaration, challenging with it the masters of the Quraysh, who were very proud of their lineage, power and wealth.

Hayo yalikuwa, wakati huo, mambo pekee yenye umuhimu wowote katika jamii ya Makka, ambapo watu walijiuliza: "Kwa nini Qur'ani hii haikuteremshwa kwa mtu mkubwa kutoka miji hiyo miwili?" (43: 31) Bila shaka walifahamu nasaba ya Muhammad ﷺ, kwamba alikuwa mzao wa ukoo mtukufu zaidi wa Arabia. Mababu zake walikuwa watawala wa Makka. Hata hivyo waliuliza swali hilo kwa sababu Muhammad ﷺ mwenyewe hakuwa na nafasi ya madaraka huko Makka kabla ya utume wake.

These were, at the time, the only considerations of any importance in Makkan society, where people wondered: “Why was this Qur’ān not revealed to some great man from the two towns?” (43: 31) They were, of course, aware of Muĥammad’s lineage, and that he was a descendant of the noblest family in Arabia. His ancestors were masters of Makkah. They nonetheless asked the question because Muĥammad himself did not occupy a position of power in Makkah before his prophethood.

Tangu wakati huo, maadili yanayohusishwa na kanuni hii kuu yamekuwa ya juu kabisa. Hata hivyo, kupata nafasi hiyo ya juu halikuwa jambo rahisi, si katika jamii ya Waarabu, wala katika akili za Waislamu wenyewe. Kupitia matendo na maelekezo yake, yaliyopakwa rangi na athari kubwa ambayo maagizo ya kimungu katika sūrah hii yaliacha moyoni mwake, Nabii ﷺ aliweza kupandikiza kanuni hii ya msingi ya Kiislamu katika dhamiri za Maswahaba wake na katika maisha ya jamii ya Kiislamu aliyoianzisha. Alilitunza chipukizi hili jipya kwa uangalifu usiokoma hadi likashika mizizi imara na kueneza matawi yake mbali.

Since then the values attached to this great principle have become supreme. Their ascendancy, however, was by no means easy, neither in the Arabian society, nor in the minds of the Muslims themselves. Through his actions and directives, coloured by the profound effect the divine instructions in this sūrah left on him, the Prophet was able to implant this basic Islamic principle into his Companions’ consciences and into the life of the Islamic society he had established. He looked after his new plant with unfailing care until it had established deep roots and spread its branches wide.

Ndiyo sababu kanuni hii ilibaki kwa karne nyingi kuwa kanuni elekezi ya jamii ya Waislamu.

Hence why this principle remained for centuries the guiding principle of the Muslim community.

Baada ya tukio hili, Mtume ﷺ alikuwa akimkaribisha Ibn Umm Maktūm kwa uchangamfu daima.

After this incident the Prophet always welcomed Ibn Umm Maktūm warmly.

Kila alipokutana naye, alisema: "Karibu, mtu ambaye kwa ajili yake Mola wangu alinikemea." Mara mbili, alimteua kuwa naibu wake wa gavana huko Madina wakati yeye mwenyewe alipolazimika kuwa mbali.

Whenever he met him, he said: “Welcome to the man for whose sake my Lord reproved me.” Twice, he appointed him as his deputy governor in Madinah when he himself had to be away.

Mtume (ﷺ) alimuoza binamu yake Zaynab bint Jaĥsh wa kabila la Asad kwa mtumwa wake wa zamani Zayd ibn Ĥārithah. Ndoa daima imekuwa jambo nyeti sana, na hasa katika Rasi ya Arabia wakati huo. Lengo la Mtume (ﷺ) lilikuwa kutoa pigo kubwa kwa thamani zote na viwango vyote vya kijamii vilivyojengwa juu ya mambo ya kidunia.

The Prophet married his own cousin Zaynab bint Jaĥsh of the Asad clan to his former slave Zayd ibn Ĥārithah. Marriage has always been a very delicate issue, and it was particularly so in the Arabian Peninsula at that time. The Prophet’s motive was to deal a deadly blow to all the social values and standards based on worldly considerations.

Kwa maagizo haya ya kimungu na mwongozo wa Mtume ﷺ, kuzaliwa upya kwa binadamu kulifanikishwa kwa namna ya kipekee. Hivyo jamii mpya ilizaliwa, ambayo ilichukua maadili na viwango vyake kutoka mbinguni, na kuishi duniani bila kuzuiwa na vikwazo vya kidunia. Hii ndiyo miujiza mkubwa zaidi wa Uislamu; miujiza ambayo isingeweza kutokea isipokuwa kwa mapenzi ya Mungu, na kupitia matendo ya Mtume ﷺ. Miujiza hii yenyewe ni ushahidi kwamba Uislamu ni dini iliyoteremshwa na Mungu, na kwamba mtu aliyetufikishia ni Mtume wake ﷺ.

With this divine instruction and the Prophet’s guidance, the rebirth of humanity was accomplished in a unique manner. Thus a new society came into existence, which imported its values and standards from heaven, and lived on earth, unhampered by earthly restrictions. This is the greatest miracle of Islam; a miracle which could not have happened except by God’s will, and through the Prophet’s actions. This miracle is, in itself, proof that Islam is a religion revealed by God, and that the man who conveyed it to us was His Messenger.

Ilikuwa mapenzi ya Mwenyezi Mungu kwamba uongozi wa jamii ya Kiislamu, baada ya kifo cha Mtume ﷺ, ukabidhiwe mfululizo kwa Abū Bakr na `Umar, wawili waliokuwa na ufahamu wa kina zaidi wa asili halisi ya Uislamu na walioathiriwa zaidi waziwazi na uongozi wa Mtume ﷺ. Kwa kweli, Abū Bakr na `Umar walimzidi kila mtu mwingine katika mapenzi yao kwa Mtume ﷺ na dhamira yao ya kufuata kwa karibu sana nyayo zake.

It was divine will that leadership of the Islamic society, after the Prophet’s death, should be assigned successively to Abū Bakr and `Umar, the two who were most keenly aware of the true nature of Islam and most vividly impressed by the Prophet’s guidance. Indeed, Abū Bakr and `Umar surpassed everyone else in their love for the Prophet and determination to follow very closely in his footsteps.

Abū Bakr was well aware of the Prophet ﷺ's object in assigning the army's command to Usāmah. His first action after he became Caliph was to send the army raised by the Prophet ﷺ and commanded by Usāmah on its original mission. Abū Bakr, the Caliph, went along with the army to the outskirts of Madinah to bid it farewell. It was a strange scene: Usāmah on his horse while Abū Bakr walked. Usāmah, the young commander, felt embarrassed that he should ride while the Caliph, an old man, should walk. He begged Abū Bakr to ride, or else he would walk alongside him. Abū Bakr refused, saying: "You shall not walk and I shall not ride. It will do me no harm to walk for an hour if my walking is for God's cause." Abū Bakr felt that he needed `Umar to help him shoulder the responsibilities of government. `Umar, however, was a soldier in Usāmah's army, so he had to ask Usāmah's permission to discharge him. Hence, the Caliph, the Head of State, said to his army commander: "If you think you can spare `Umar to help me, then please do so!" What a request! It is the height of magnanimity, attainable only with God's will, by individuals well taught by God's Messenger ﷺ.

Sehemu ya pili ya sura hii inashangaa kiburi cha mwanadamu anapogeuka kisogo kwa dini ya kweli. Inashangaa jinsi mwanadamu anavyosahau asili yake ya unyenyekevu, na jinsi anavyokuwa hajali kabisa kuhusu uangalizi ambao Mungu amempa, na uwezo wake kamili juu ya kila hatua ya uwepo wake, katika maisha haya na katika akhera. Kwa kutokushukuru kwake, mwanadamu hatimizi hata kidogo wajibu wake kwa Mola wake, ambaye amemuumba na kumtunza na ambaye atamhesabu kwa matendo yake: “Aangamie mwanadamu! Ni mwenye kukufuru kiasi gani! Mungu amemuumba kwa kitu gani? Kwa tone la manii. Amemuumba na kumpa kipimo chake.

The second part of the sūrah wonders at man’s conceit as he turns his back on the true faith. It wonders at how man forgets his humble origins, and how he remains totally oblivious of the care God has taken of him and His complete power over every stage of his existence, both in this life and in the hereafter. In his ingratitude man fulfils nothing of his duties towards his Lord, who has created and sustained him and who will hold him to account for his actions: “Perish man! How ungrateful he is! Of what did God create him? Of a drop of sperm. He created him and proportioned him.

Hufanya njia yake kuwa nyepesi kwake. Kisha humfisha na kumweka kaburini mwake. Hakika Yeye atamfufua tena atakapopenda. Lakini kwa vyovyote vile mwanadamu hajatekeleza amri Yake.” (Aya 17-23)

He makes his path smooth for him. He then causes him to die and puts him in his grave. He will surely bring him back to life when He pleases. But by no means has man fulfilled His bidding.” (Verses 17-23)

"Aangamie mtu!" Anastahili kuishi. Namna ya usemi iliyotumika pia huongeza hisia ya kutisha iliyoamshwa na mtazamo huu wa kuchukiza. "Ana shukrani gani ndogo!" Anakataa kabisa madai ya uumbaji wake. Angelikuwa mwenye kuzingatia madai haya, angelimshukuru kwa unyenyekevu Mola wake aliyemuumba. Asingeonyesha kiburi namna hii, na angekumbuka mwisho ambao hakika atakutana nao.

“Perish man!” He deserves to die. The mode of expression employed also adds to the sense of horror excited by this abominable attitude. “How ungrateful he is!” He strongly denies the claims of his creation. Had he been mindful of these claims he would have been humbly grateful to his Lord who created him. He would not have shown such conceit and he would have remembered the end he is certain to meet.

Kweli, mwanadamu anawezaje kuwa na kiburi na majivuno kiasi hiki? Asili yake ni ipi: "Mungu amemuumba kwa kitu gani?" (Aya ya 18) Asili yake ni ya unyenyekevu mkubwa, isiyo na thamani yoyote isipokuwa kwa neema ya Mungu. "Kwa tone la manii. Amemuumba na kumpangia kipimo." (Aya ya 19) Tone la manii lisilo na umuhimu wowote; hilo ndilo mwanzo wa mwanadamu. Kisha Mungu, Muumbaji, akamkamilisha na kumpa umbo sawia. Kitenzi cha Kiarabu kinachotumika hapa, qaddara, kinaashiria upangaji sahihi na wa kina wa vipimo. Pia kinaashiria kumpa uzito na thamani. Hivi ndivyo mwanadamu alivyoumbwa, akatukuzwa, na kuinuliwa kutoka asili yake ya unyenyekevu hadi nafasi ya juu ambayo dunia yote imewekwa chini ya himaya yake.

Ifuatayo, sura inamwalika mwanadamu kutafakari chakula chake na cha mifugo yake, ambacho ni miongoni mwa mambo mengi makubwa ambayo Mungu amempa: "Basi na atazame mwanadamu chakula chake: Kwamba Sisi ndio tuliyemwaga maji kwa wingi, kisha tukaipasua ardhi kwa kupasuka. Kisha tukaotesha humo nafaka, na zabibu, na mimea mibichi, na mzeituni na mtende, na mabustani yenye miti mingi, na matunda, na malisho, kwa manufaa yenu na ya mifugo yenu." (Aya 24-32)

Next, the sūrah invites man to reflect upon his food and that of his cattle, which is one of the great many things God has provided for him: “Let man reflect on the food he eats: how We pour down the rain in torrents, and cleave the earth in fissures; how We bring forth the corn, the grapes, and the fresh vegetation, the olive and the palm, the dense-treed gardens, the fruit trees and the green pastures, for you and your cattle to delight in.” (Verses 24-32)

Hii ni historia kamili ya chakula cha binadamu, iliyosimuliwa hatua kwa hatua. Mwanadamu na azingatie:

This is the full story of man’s food, related here stage by stage. Let man reflect:

Je, yeye anacheza nafasi yoyote muhimu humo? Je, anaweza kuamua au kubadilisha mwelekeo wake?

does he play any significant role in it? Can he determine or change its course?

Hakika, ni mkono uleule uliomfanya awe hai ndio uliotoa chakula kinachomtegemeza.

Indeed, the same hand which has brought him to life has brought forth the food which sustains him.

"Mwanadamu na atafakari chakula anachokula." (Aya ya 24) Chakula, hitaji la kwanza la maisha ya binadamu, kinastahili mawazo machache. Kinapatikana kwa urahisi siku baada ya siku. Lakini nyuma ya yote haya kuna hadithi rahisi na ya ajabu. Hata hivyo, urahisi huo humfanya mwanadamu asahau ajabu yake. Lakini bado ni cha kimuujiza kama uumbaji wa mwanadamu mwenyewe. Kila hatua imeamuliwa na Mapenzi Makuu yanayomuumba mwanadamu.

“Let man reflect on the food he eats.” (Verse 24) Food, the first necessity of human life, deserves a few thoughts. It is made readily available day after day. But behind all this is a simple and wonderful story. Yet such simplicity makes man forget its wonder. Nevertheless, it is as miraculous as man’s own creation. Every step is determined by the Supreme Will that creates man.

“Tunavyomwaga mvua kwa wingi.” (Aya ya 25) Kumwagika kwa mvua ni jambo linalojulikana na kila binadamu, popote anapoishi, bila kujali kiwango chake cha uzoefu au elimu. Kwa hiyo, linatajwa katika hotuba hii kwa binadamu wote. Kadiri elimu ya binadamu inavyoongezeka, sasa anaweza kuthamini zaidi maana ya aya hii. Anajua kwamba kuna jambo lilitokea kwa muda mrefu kabla ya tukio la kila siku la mvua kuanzishwa. Labda nadharia iliyo karibu zaidi na ukweli kuhusu kuundwa kwa bahari, ambazo maji yake huyeyuka kisha kurudi kama mvua, inadai kwamba ziliundwa mahali fulani juu ya ardhi kisha zikamwagwa chini kwa wingi. Mwanasayansi wa kisasa anasema kuhusu jambo hili:

Lakini wakati ule wa kishindo kikubwa kitakapopulizwa, siku hiyo kila mtu atamkimbia nduguye, mamaye na babaye, mkewe na watoto wake, kwa sababu kila mmoja wao siku hiyo atakuwa na shughuli zake za kumtosha. Nyuso zingine siku hiyo zitakuwa zenye kung'aa, zenye kutabasamu na zenye furaha. Nyuso zingine siku hiyo zitakuwa zimefunikwa kwa vumbi, zimefunikwa kwa giza. Hizi ndizo nyuso za makafiri, wale waliozama katika maasi. (Aya 33-42)

But when the stunning blast is sounded, on that day everyone will forsake his brother, his mother and his father, his wife and his children: for each one of them will on that day have enough preoccupations of his own. Some faces on that day shall be beaming, smiling and joyful. Some other faces on that day shall be covered with dust, veiled with darkness. These shall be the faces of the unbelievers, the hardened in sin. (Verses 33-42)

Huu ndio mwisho wa furaha yote na starehe zote. Unaendana kikamilifu na mipango na usanifu ulioshughulikia kila hatua ya maendeleo ya mwanadamu. Mwisho unaoonyeshwa hapa unaendana kikamilifu na tukio la mwanzo wa sura, ambalo linaonyesha mtu anayejitokeza kwa bidii na kwa hofu moyoni mwake, na mwingine anayejiona kuwa hana haja ya kitu na kugeuka mbali na mwongozo wa Mungu. Hapa tunapata maelezo ya msimamo wao mbele ya Mungu.

This is the end of all delight and enjoyment. It fits perfectly with the planning and designing which included every stage of man’s development. The end portrayed here fits perfectly with the scene at the beginning of the sūrah which shows someone coming forward with zeal and with a feeling of fear in his heart, and another considers himself self-sufficient and turns away from divine guidance. Here we have an exposition of their standing in God’s view.

"Mlipuko wa kushtua" ndio tafsiri iliyo karibu zaidi ya neno la Kiarabu al-ṣākhkhah, ambalo lina sauti kali sana; linakaribia kutoboa masikio. Athari hii inatuandaa tu kwa tukio lifuatalo, ambalo tunaona kwamba "kila mtu atamkimbia nduguye, mama yake na baba yake, mkewe na watoto wake." (Aya 34-36) Mahusiano kama haya kati ya mtu na jamaa zake wa karibu hayawezi kukatika katika mwenendo wa kawaida wa mambo. Hata hivyo, mlipuko wa kushtua unaharibu mafungamano haya haya na kuyatupa juu angani.

‘The stunning blast’ is the nearest translation of an Arabic term, al-şākhkhah, which carries a very sharp tone; it almost pierces the ears. This effect simply prepares us for the following scene in which we see “everyone will forsake his brother, his mother and his father, his wife and his children.” (Verses 34-36) Such ties between a person and his nearest relations cannot be severed in the normal course of events. Yet the stunning blast destroys these very links and throws them up into the air.