Sūrah hii, kama sehemu nyingine zote za Qur'ani zilizoteremshwa katika kipindi hicho huko Makkah, inashughulikia suala la imani. Inafanya hivyo chini ya vichwa vitatu vikuu:

Revealed in Makkah, this sūrah, as with all other parts of the Qur’ān revealed in that period, deals with the issue of faith. It does so under three main headings:

kwa maana, umoja wa Mungu, ujumbe Wake, na ufufuo wa binadamu.

namely, God’s oneness, His message, and mankind’s resurrection.

Mtiririko wa sura hii unashughulikia mada yake, ukitaja mambo kadhaa makubwa ya ulimwengu mzima na kuyaunganisha na imani. Lengo la hili ni kwamba imani ni sehemu ya muundo wa ulimwengu, na matukio hayo hayo yanatumika kwake. Inaonyesha ukweli ulio kiini cha mbingu na ardhi na katiba yake. Inaakisi uzito ambao mambo yao yanaendeshwa nao. Si jambo la mchezo wala suala la uongo, kama vile ulimwengu haukuumbwa kwa mchezo, wala hakuna chochote cha uongo kilichochanganywa na uumbaji wake: "Hatukuziumba mbingu na ardhi na vyote vilivyo baina yake kwa mchezo tu." (Aya ya 16)

The flow of the sūrah deals with its subject matter, referring to a number of great universal phenomena and linking them with faith. The point of this is that faith is part of the universal structure, and the same phenomena apply to it. It illustrates the truth which is at the heart of the heavens and the earth and their constitution. It reflects the seriousness with which their affairs are conducted. It is neither a matter of play nor a question of falsehood, in the same way as the universe was not created for play, nor was any element of falsehood mixed with its creation: “We have not created the heavens and the earth and all that is between them in mere idle play.” (Verse 16)

Sura hii inawaelekeza macho, mioyo na akili za watu kwenye ulimwengu na mambo yake makubwa: mbingu na ardhi, milima na mabonde, usiku na mchana, jua na mwezi. Inavuta umakini wao kwenye umoja wa sheria zinazotawala vitu hivi vyote na kuendesha mambo yake, na jinsi umoja huu unavyotoa ushahidi wenye nguvu wa umoja wa Muumba anayemiliki ulimwengu huu mkubwa. Hana mshirika katika ufalme Wake, kama vile asivyo na mshirika katika uumbaji wake: “Lau kungekuwa mbinguni na ardhini kuna miungu mingine isipokuwa Mungu, hakika hivyo viwili vingeharibika!” (Aya ya 22)

The sūrah concentrates people’s eyes, hearts and minds on the universe and its great phenomena: the heavens and the earth, mountains and valleys, night and day, sun and moon. It draws their attention to the unity of the laws that govern all these and conduct their affairs, and how this unity provides powerful evidence of the unity of the Creator who owns this vast universe. No partner has He in His kingdom, in the same way as He has no partner in its creation: “Had there been in heaven or on earth any deities other than God, both would surely have fallen into ruin!” (Verse 22)

Sūrah hii pia inatuvuta makini kwenye umoja wa matukio yanayotawala maisha duniani na umoja wa chanzo cha uhai: “Na tumeumba kila kitu chenye uhai kutokana na maji.” (Aya ya 30) Viumbe vyote vilivyo hai vitakabiliwa na mwisho uleule: “Kila nafsi itaonja mauti.” (Aya ya 35) Kisha vitafikia hatima ileile: “Kwetu sisi mtarejeshwa nyote.” (Aya ya 35)

The sūrah also draws our attention to the unity of the phenomena which govern life on earth and the unity of the source of life: “We have made out of water every living thing.” (Verse 30) All living things will face the same end: “Every soul shall taste death.” (Verse 35) They will then arrive at the same destiny: “To Us you all must return.” (Verse 35)

Imani inahusishwa kwa karibu na matukio haya makubwa ya ulimwengu. Ni imani ile ile, ingawa mitume wengi wametumwa kuufikisha kwa watu: "Kabla ya wakati wako hatukuwahi kumtuma mtume yeyote bila kumfunulia kwamba hakuna mungu isipokuwa Mimi. Basi, nikuabuduni Mimi peke yangu." Ni mapenzi ya Mungu kwamba mitume wote walikuwa binadamu: "Kabla ya wakati wako, hatukuwatuma [kama mitume Wetu] isipokuwa wanaume ambao tuliwafunulia."

Faith is closely linked to these major universal phenomena. It is the same faith, even though many messengers have been sent to convey it to people: “Before your time We never sent a messenger without having revealed to him that there is no deity other than Me. Therefore, you shall worship Me alone.” (Verse 25) It is God’s will that all messengers were human beings: “Before your time, We never sent [as Our messengers] any but men whom We inspired.” (Verse 7)

Kama vile imani inavyohusiana kwa karibu na matukio makubwa ya kimataifa, vivyo hivyo ndivyo inavyohusu yale ambayo wanaolingania imani wanaweza kukutana nayo duniani. Kanuni isiyoshindwa kamwe ni kwamba ukweli hatimaye utashinda na uongo utafutiliwa mbali, kwa sababu ukweli ni hakika ya kiulimwengu na ushindi wake ni sheria ya kimungu: “Tunaurusha ukweli juu ya uongo, nao unauponda, na tazama, unatoweka.” (Aya ya 18) Vivyo hivyo, wakosefu wanaokanusha ukweli hakika watateketezwa, lakini Mungu atawaokoa Mitume Wake na waumini: “Tulitimiza ahadi yetu kwao, tukawaokoa wao na wote tuliowataka kuwaokoa, nasi tukawaangamiza wale waliovuka mipaka.” (Aya ya 9) Waja wema wa Mungu ndio warithi hatimaye wa ardhi: “Tuliandika katika Zaburi, baada ya Ukumbusho [aliopewa Musa] kwamba ‘Waja wema Wangu ndio watakaoirithi ardhi.’” (Aya ya 105)

Just like faith is closely linked to major universal phenomena, the same applies to what the advocates of faith may encounter in this world. The rule that never fails is that the truth will ultimately triumph and falsehood will be wiped out, because the truth is a universal reality and its victory is a divine law: “We hurl the truth against falsehood, and it crushes the latter, and behold, it withers away.” (Verse 18) By the same token, the wrongdoers who deny the truth are bound to be destroyed, but God will save His messengers and the believers: “ We fulfilled Our promise to them, and We saved them and all whom We willed [to save], and We destroyed those who transgressed beyond bounds.” (Verse 9) God’s devoted servants are the eventual heirs of the earth: “We wrote in the Psalms, after the Reminder [given to Moses] that ‘the righteous among My servants shall inherit the earth.” (Verse 105)

Sura hiyo kisha inatoa muhtasari wa haraka wa jamii moja iliyofuata wajumbe wa Mwenyezi Mungu. Inasimama kwa muda mrefu kutafakari hadithi za Ibrahimu, Dawuda na Sulemani, lakini inatoa marejeo mafupi tu kwa Nuhu, Musa, Haruni, Lutu, Ismaili, Idrisi, Dhul-Kifl, Yunus, Zakaria, Yahya na Isa, (amani iwe juu yao wote). Baadhi ya mambo, ambayo tayari yameshughulikiwa katika sura kama kanuni na matukio ya jumla, yanajitokeza tena katika muhtasari huu kwa namna ya matukio ya kivitendo yaliyokutana na wajumbe wa Mwenyezi Mungu na wafuasi wao.

The sūrah then presents a quick review of the single community that has followed God’s messengers. It pauses long to reflect on the stories of Abraham, David and Solomon, but makes only brief references to Noah, Moses, Aaron, Lot, Ishmael, Idrīs, Dhu’l-Kifl, Jonah, Zachariah, John and Jesus, (peace be upon them all). Some of the issues, already tackled in the sūrah as general rules and phenomena, are reflected again in this review in the form of practical events encountered by God’s messengers and their followers.

Mtiririko wa sura hii pia unajumuisha baadhi ya matukio ya Siku ya Hukumu ambamo tunaona maana na dhana zile zile zikijitokeza tena kama sehemu ya uhalisia wa siku hiyo kuu.

The flow of the sūrah also includes some scenes of the Day of Judgement in which we find the same meanings and concepts reflected again as part of the reality of that great day.

Tunaona basi jinsi midundo tofauti ya mtiririko wa maneno inavyotumika katika sura hii kwa lengo lile lile la kuamsha akili ya mwanadamu ili itambue ukweli wa imani inayohubiriwa na mtume wa mwisho wa Mwenyezi Mungu. Kwani watu hawawezi kuipokea ujumbe huu wakiwa wamejishughulisha na mchezo, wakigeuka mbali na kuutilia maanani kidogo, kama wanavyoelezwa katika aya za mwanzo: { Hesabu yao imewakaribia watu, lakini wao wanaendelea kughafilika na kugeuka mbali }.

We see, then, how varying cadences employed in the sūrah serve the same purpose of alerting the human mind so that it recognizes the truth of the faith preached by the last of God’s messengers. For people cannot receive the message while indulging in play, turning away and paying little heed to it, as they are described in the opening verses: “Closer to people draws their reckoning, yet they continue to blithely turn away.

"Kila linapowafikia ukumbusho mpya kutoka kwa Mola wao, wao huusikiliza huku wakiufanyia mzaha; nyoyo zao zimeelekezwa kwenye starehe."

Whenever there comes to them any new reminder from their Lord, they listen to it but take it in jest; their hearts set on pleasure.” (Verses 1-3)

Ujumbe huu wa Uislamu ni wa kweli na wa kiuzito, kama ilivyo kweli na kiuzito ulimwengu huu. Kwa hiyo, katika kupokea ujumbe wa Mwenyezi Mungu hakuna nafasi ya mzaha na mchezo, kama vile kudai ushahidi wa kimuujiza. Ushahidi wa asili ya kimuujiza upo kila mahali katika ulimwengu na katika matukio yanayofanya kazi ndani yake. Yote hayo yanathibitisha kwamba Mungu ndiye muumbaji pekee mwenye uwezo juu ya kila kitu, na kwamba ujumbe huo unatoka Kwake Yeye peke yake.

This message of Islam is both true and serious, in the same way as this universe is true and serious. Therefore, there may be no jest and play in receiving God’s message, as in making demands for miraculous evidence. Evidence of a miraculous nature is available everywhere in the universe and its operative phenomena. It all confirms that God is the only creator who has power over all things, and that the message comes from Him alone.

Kuhusu namna yake ya kueleza na mdundo wake, sura hii hutumia kauli za kweli ambazo zinafaa zaidi mada yake na mazingira yake. Hili linaonekana wazi tukilinganisha mtindo wake na ule uliotumika katika sura mbili zilizotangulia, Maryam na Ţā Hā.

As for its mode of expression and its rhythm, the sūrah employs factual statements which best suit its subject matter and ambience. This is clearly apparent when we compare its style with that employed in the preceding two sūrahs, Maryam and Ţā Hā.

Katika zote mbili, mdundo ni laini, na hivyo unafaa zaidi kwa mazingira yao kwa ujumla.

In both these, the rhythm is soft, and hence more suited to their overall atmosphere.

Hapa mdundo ni wenye nguvu zaidi, ili kulingana na ujumbe wake. Hili linaonekana wazi zaidi tunapotazama jinsi kisa cha Nabii Ibrahimu kinavyosimuliwa katika Surat Maryam na katika sura hii. Katika ile ya kwanza, kisa kinatolewa kwa njia ya mazungumzo marefu kati ya Ibrahimu na baba yake, ilhali hapa tunaona Ibrahimu akiharibu sanamu zilizoabudiwa na watu wake, kisha kutupwa motoni. Hivyo, maudhui, mtindo na mdundo vinapatana kikamilifu katika visa vyote viwili.

Here the rhythm is stronger, to fit its message. This is even clearer when we look at the way the story of the Prophet Abraham is related in Maryam and in this sūrah. In the former, the episode is given in the form of an expansive dialogue between Abraham and his father, whereas here we see Abraham’s destruction of the idols worshipped by his people, and his subsequently being thrown in the fire. Thus, the subject matter, the style and the cadence achieve complete harmony in both instances.

Sura hii inapita katika raundi nne tofauti. Ya kwanza inaanza kwa ufunguzi wenye nguvu unaoleta mipigo mikali ya kutikisa nyoyo za watu na kuwaonya juu ya hatari watakayokumbana nayo hivi karibuni, wakati wao wenyewe wakiwa hawajui: "Kuhesabiwa kwa watu kumekaribia, lakini wao wanaendelea kugeuka kwa kutojali." (Aya 1) Hii inafuatiwa na picha ya hatima waliyoipata jamii zilizotangulia kwa kugeuka mgongo kwa ujumbe wa Mungu, wakiishi maisha ya uovu: "Ni jamii ngapi zilizoendelea katika kutenda uovu ambazo Tumezivunja vipande vipande, na kuwaleta watu wengine mahali pao?" (Aya 11)

This sūrah flows in four distinctive rounds. The first starts with a powerful opening that creates strong beats to shake people’s hearts and alert them to the danger they will shortly face, while they remain oblivious to it: “Closer to people draws their reckoning, yet they continue to blithely turn away.” (Verse 1) This is followed by a scene of the fate suffered by earlier communities for turning their backs on God’s messages, leading a life of wrongdoing: “How many a community that persisted in evil- doing have We dashed into fragments, and raised another people in their stead?” (Verse 11)

Ujumbe wa Uislamu na mfumo unaotawala ulimwengu, vyote viwili vimejengwa juu ya ukweli na uzito, na hapa vinahusishwa na imani inayotegemea umoja wa Mungu, na na matukio yanayofanya kazi katika ulimwengu. Sūrah pia inaunganisha haya yote na umoja wa Muumba anayesimamia mambo yote, umoja wa ujumbe na imani ya kimungu, na umoja wa chanzo cha uhai, mwisho wake na hatima yake.

Both the message of Islam and the system that governs the universe are based on truth and seriousness, which are here linked to the faith based on God’s oneness and to the phenomena operating in the universe. The sūrah also links all this with the unity of the Creator who is in control of all things, the unity of the divine message and faith, and the unity of the source of life, its end and destiny.

Raundi ya pili inawachunguza makafiri waliomdhihaki Mjumbe wa Mungu ﷺ, ingawa jambo alilowaambia lilikuwa zito sana. Kila kitu kinachowazunguka kinadai umakini wa karibu na tahadhari. Wanataka adhabu yao iharakishwe, ilhali iko karibu. Hapa sūrah inaonyesha picha ya Siku ya Hukumu, ikiwavuta makini yao kwa yale yaliyowapata wale waliowatangulia, waliowadhihaki mitume wa Mungu na ujumbe wao. Inawaambia wazi kabisa kwamba hawana kinga yoyote dhidi ya adhabu ya Mungu. Inawataka watafakari nguvu za Mungu anapoipunguza ardhi kutoka pembezoni mwake, akipunguza eneo lake. Iwapo watatafakari hivyo, huenda wakaamka kuhusu yale yanayowangoja, baada ya kuwa wamesahau kwa muda mrefu.

The second round examines the unbelievers who hurled ridicule at God’s Messenger while the matter he spoke to them about was very serious. Everything around them calls for close attention and alertness. They call for their punishment to be hastened, when it is close at hand. At this point the sūrah portrays a scene of the Day of Judgement, drawing their attention to what befell those before them who ridiculed God’s messengers and their messages. It tells them very clearly that they enjoy no protection against God’s punishment. It calls on them to reflect on God’s power as He shrinks the earth from its edges, reducing its area. Should they so reflect, they may wake up to what awaits them after having long been oblivious to it.

Mzunguko huu unahitimishwa kwa agizo kwa Nabii ﷺ la kueleza kazi yake: "Sema: Mimi nakuonyeni tu kwa wahyi wa Mwenyezi Mungu!" (Aya 45) Pia anawaonya juu ya hatari ambayo wanajiweka wenyewe kwa kuwa wasiojali hivyo: "Lakini viziwi hawawezi kusikia mwito huu, hata wakionywa mara ngapi." (Aya 45) Matokeo yake ni kwamba wataendelea kutozingatia yale yanayowasilishwa kwao hadi watakapohojiwa siku ya Hukumu.

This round concludes with a directive to the Prophet to outline his task: “Say: I do but warn you on the strength of divine revelation!” (Verse 45) He also alerts them to the danger to which they expose themselves by being so oblivious: “But the deaf cannot hear this call, however often they are warned.” (Verse 45) The result is that they will continue to pay no attention to what is presented to them until they are called to account on the Day of Judgement.

Duru ya tatu inatoa muhtasari wa jumuiya moja ya waumini waliofuata manabii wa Mwenyezi Mungu. Muhtasari huu unaonyesha umoja wa ujumbe na imani.

The third round provides a review of the single community of believers who followed God’s prophets. This review reflects the unity of the message and the faith.

Pia inaonyesha neema ambayo Mungu huwapa waja Wake wema, na adhabu yake kwa wale wanaokataa haki.

It also portrays the grace God bestows on His righteous servants and His punishment of those who deny the truth.

Katika raundi ya nne na ya mwisho, hatima ya mwisho ya kila mmoja inaelezwa katika tukio lenye matukio mengi la Siku ya Kiyama. Sura inafungwa kwa mdundo wenye nguvu, onyo wazi kabla ya kuwaacha makafiri kwenye maangamizi yao yasiyoepukika.

In the fourth and final round, everyone’s eventual destiny is described in an eventful scene of the Day of Judgement. The sūrah closes with a strong beat, a clear warning before leaving the unbelievers to their inevitable doom.