Hii ndiyo aya ya mwisho ya sura hii, ambayo kwanza ilituonyesha sheria kadhaa za ulimwengu wote zinazoshuhudia umoja wa Muumba. Kisha ilituonyesha sheria ya Mungu katika kutuma Mitume ili kueneza ujumbe unaoshuhudia umoja wa jumuiya ya waumini na imani yao moja. Sasa sura inatupa picha ya Saa ya Kiyama na alama zake. Hapa tunaona hatima ya wale wanaomshirikisha Mungu pamoja na hatima ya hao wanaodaiwa kuwa washirika. Mungu anaonekana kuwa Bwana wa viumbe vyote anayesimamia mambo ya ulimwengu mzima. Baada ya hayo, tunapata kauli mbili: ya kwanza inaweka kanuni inayotawala ni nani atakayerithi ardhi, na ya pili inaonyesha neema ya Mungu aliyowapa walimwengu wote kwa kumtuma Mtume wake wa mwisho, Muhammad ﷺ.

This is the last passage of this sūrah which showed us first a number of God’s universal laws that testify to the oneness of the Creator. It then showed us God’s law in sending messengers to advocate a message testifying to the unity of the community of believers and their single faith. Now the sūrah gives us a scene of the Last Hour and its signs. We see here the destiny of those who associate partners with God as well as the destiny of those alleged partners. God is seen as the Lord of all who conducts the affairs of the entire universe. Following this, we have two statements: the first establishes the rule that governs who inherits the earth, while the second shows God’s grace bestowed on all worlds in the form of sending His final Messenger, Muhammad (peace be upon him).

Wakati huu, Mtume ﷺ anaamriwa awaache makafiri washughulikiwe na hatima yao itakayoamuliwa na Mwenyezi Mungu. Mtume ﷺ anatafuta msaada wa Mwenyezi Mungu ili kukabiliana na upinzani wao na kejeli zao, pamoja na kujiingiza kwao katika starehe za bure wakati Siku ya Hesabu inakaribia sana.

At this point, the Prophet is ordered to leave the unbelievers alone to face their destiny which will be determined by God. The Prophet seeks God’s help to face their opposition and ridicule, as well as their indulgence in idle pleasures when the Day of Reckoning is so near.

Wafuasi wa wajumbe wote wa Mungu ni wa jamii moja, wakishiriki imani moja na itikadi zilezile. Msingi wa jamii hii ni imani katika Umoja wa Mungu, ambao unashuhudiwa na sheria za ulimwengu wote. Ni imani kuu isiyobadilika ambayo wajumbe wote waliifundisha, tangu mwanzo kabisa hadi ujumbe wa mwisho na wa mwisho kabisa. Ujumbe mpya ulipotolewa, maelezo fulani yaliongezwa kwenye kanuni za maisha ambazo zilipaswa kuanzishwa kwa msingi wa imani hii kuu. Nyongeza hizi zililingana na uwezo na maendeleo ya kila jamii na kila kizazi kipya.

The followers of all God’s messengers belong to one community, sharing the same faith and the same beliefs. The basis on which this community is built is the belief in God’s oneness, which is testified to by universal laws. It is the central, unchanged belief advocated by all messengers, right from the very beginning to the last and final message. As new messages were given, certain details were added to the code of living that should be established on the basis of this central belief. These additions suited the abilities and development of each community and each new generation.

Waliitikia ongezeko la utajiri wa uzoefu wa kibinadamu ambao huziwezesha vizazi vipya kutekeleza aina mpya za sheria, kukidhi mahitaji yao yanayoongezeka na kuendana na maendeleo yao ya kijamii na kimaada.

They responded to the increased richness of human experience which makes new generations able to fulfil new types of legislation, meeting their increased needs and responding to their social and material advancement.

Ingawa wafuasi wa mitume wote ni umma mmoja, na ingawa ujumbe wote wa kimungu una msingi mmoja, wafuasi hao wamejigawa katika makundi. Kila kundi lilichukua sehemu yake na kuondoka, na kuruhusu mabishano kuzuka baina yao, hivyo kusababisha mgawanyiko na uadui.

Despite the fact that the followers of all messengers constitute a single community, and despite the fact that all divine messages share the same basis, those followers divided themselves into factions. Each group took a portion and went away, allowing controversy to stir between them, and thus leading to division and hostility.

Hakika jambo hili lilitokea miongoni mwa wafuasi wa mtume mmoja, ambapo baadhi yao walikuwa na haraka ya kuwaua wengine kwa jina la dini waliyokuwa wote wakiishiriki.

Indeed this happened among the followers of a single messenger, with some eager to kill others in the name of the faith, which they all shared.

Wamejigawanya katika makundi katika maisha haya, lakini wote watarejea kwa Mungu katika maisha ya Akhera: “Na hakika kwetu Sisi ndio marejeo yao wote.” (Aya ya 93) Mwisho uko kwake, watakapokabiliana na hesabu, na Yeye huwalipa kwa yale waliyoyafanya katika maisha haya ya sasa.

Kisha tunawasilishwa na tukio la Siku ya Kiyama, likianza na ishara inayoashiria ukaribu wake. Ishara hii ni kufunguliwa kwa malango ya Ya'juj na Ma'juj.

We are then presented with a scene of the Day of Resurrection, starting with a sign that signals its approach. This sign is the opening of the gates for Gog and Magog:

Yajuj na Majuj watakapofunguliwa na kumiminika kutoka kila kona, na ahadi ya kweli ikakaribia kutimia, macho ya makafiri yatatazama kwa hofu, nao watasema: "Ole wetu! Kwa hakika tulikuwa tumeghafilika na haya."

When Gog and Magog are let loose and swarm down from every corner, when the true promise draws close [to its fulfilment], staring in horror shall be the eyes of the unbelievers, [and they will exclaim:] ‘Oh, woe to us! Of this we were indeed heedless.

"Hakika tumefanya dhulma." (Aya 96-97)

We have assuredly done wrong.’ (Verses 96-97)

Tulipozungumza kuhusu simulizi lililomo katika Sura ya 18, Al-Kahf, kuhusu Dhu’l-Qarnayn na marejeo yake kwa Yajuj na Majuj, tulisema kwamba ahadi ya kweli ya Akhera huenda tayari ilikuwa imekaribia kutimia wakati Watatari walipomiminika upande wa mashariki kuziangamiza nchi na himaya. Kwa hakika, wakati wa Mtume ﷺ mwenyewe, Qur’ani inasema wazi: {Saa imekaribia, na mwezi umepasuka.} (54: 1) Hata hivyo, kukaribia kwake hakubainishi wakati fulani mahususi ambapo kitatokea kweli. Kwa Mwenyezi Mungu, wakati ni tofauti kabisa na hesabu yetu ya siku, miezi na miaka.

When we discussed the account given in Sūrah 18, The Cave, of Dhu’l-Qarnayn and its reference to Gog and Magog, we said that the true promise of the hereafter may have already drawn close to its fulfilment when the Tartars swarmed eastwards to destroy states and empires. Indeed at the time of the Prophet himself, the Qur’ān states clearly: “The Last Hour has drawn close.” (54: 1) Nevertheless, its drawing close does not specify a particular time when it will actually take place. To God, time is totally different from our own calculation of days, months and years.

Lengo ni kueleza kinachotokea siku hiyo itakapofika kweli, na kuitanguliza kwa picha ndogo ya jambo linalojulikana kwa binadamu. Hii ni picha ya Ya'juj na Ma'juj watakapoachiwa, na jinsi watakavyomiminika kutoka kila pembe kwa mwendo wa haraka. Qur'ani mara nyingi hutumia dhana zinazojulikana kwa mwanadamu na kuzipandisha hadhi ili kuchora picha za Akhera.

What is intended here is to describe what happens on that day when it actually arrives, and to introduce it with a miniature scene of what is familiar to human beings. This is the scene of Gog and Magog being let loose, and their swarming down from every corner in a fast moving image. The Qur’ān often uses notions that are familiar to man and elevates these to draw scenes of the hereafter.

Baada ya kuchora picha yenye nguvu inayoonyesha mwisho wa ulimwengu na viumbe vyote hai, sura sasa inaweka wazi sheria ya Mwenyezi Mungu inayoamua ni nani atakayerithi ardhi. Mwishowe, ni waja wema wa Mwenyezi Mungu ndio watakaokuwa wamiliki wa ardhi.

Having drawn a strong image showing the end of the universe and all living creatures, the sūrah now makes clear the divine law that determines who inherits the earth. In the end it is God’s righteous servants who will be the masters of the earth.

Matukio hayo mawili yameunganishwa: "Na hakika tuliandika katika Zaburi, baada ya Ukumbusho [aliopewa Musa] kwamba: 'Waja wema wangu ndio watakaorithi ardhi.'" (Aya ya 105)

The two scenes are interlinked: “We wrote in the Psalms, after the Reminder [given to Moses] that ‘the righteous among My servants shall inherit the earth.’” (Verse 105)

Kama ilivyotolewa kwa Kiarabu, aya hii inaweza kusomwa kwa njia mbili. Ya kwanza inazichukulia Zaburi kuwa ni maandiko fulani yaliyoteremshwa hasa kwa Nabii Daudi (amani imshukie). Katika kesi hii, "ukumbusho" ni rejeo la Tawrat, ambayo iliteremshwa kabla ya Zaburi. Usomaji wa pili unafanya neno zabūr kuwa maelezo ya kila kitabu kilichoteremshwa, ambacho ni sehemu ya kitabu asili kilichoandikwa katika Ubao uliohifadhiwa. Katika kesi hii, Ubao huo ndio unaorejelewa kwa neno "ukumbusho". Ubao huu, basi, unawakilisha toleo kamili na mamlaka ya mwisho ambayo sheria zote za kimungu hurejea.

As it is given in Arabic, this verse may be read in two ways. The first considers the Psalms as certain scriptures given in particular to the Prophet David (peace be upon him). In this case, the reminder’ is a reference to the Torah which was revealed earlier than the Psalms. The other reading makes of the term zabūr a description of every revealed book, which is a portion of the original book recorded in the guarded Tablet, which in this case would be what the word ‘reminder’ refers to. This Tablet, thus, represents the complete version and the final authority to which all divine laws refer.

Hata hivyo, kauli, ‘Tuliandika katika Zaburi, baada ya Ukumbusho,’ imetolewa hapa kueleza kanuni iliyoimarishwa ambayo Mwenyezi Mungu ameiweka kuhusu urithi wa ardhi. Maana yake ni kwamba ‘waja wema miongoni mwa waja Wangu watairithi ardhi.’ Lakini urithi huu unamaanisha nini, na ni akina nani waja wema miongoni mwa waja wa Mwenyezi Mungu?

Be that as it may, the statement, ‘We wrote in the Psalms, after the Reminder,’ is made here to explain the established rule God has put into operation concerning the succession to the earth. This means that ‘the righteous among My servants shall inherit the earth.’ But what does this inheritance entail, and who are the righteous among God’s servants?

Mungu amemtuma Mjumbe wake wa mwisho kama dhihirisho la rehema yake kwa wanadamu wote.

God has sent His last Messenger as a manifestation of His grace to all mankind.

Anawachukua kwa mkono ili kuwaonyesha mwongozo wa Mungu. Ni wale tu walio tayari kupokea mwongozo kama huo ndio wananufaika nao, lakini neema ya Mungu hutolewa kwa waumini na wasioamini sawa.

He takes them by the hand to show them divine guidance. It is only those who are ready to receive such guidance that benefit by it, but God’s grace is bestowed on believers and unbelievers alike.

Mfumo wa maisha uliotolewa kwetu kupitia Mtume Muhammad ﷺ ni mfumo unaohakikisha furaha ya binadamu wote, na utakaowaongoza kwenye kiwango cha juu kabisa cha ukamilifu ambacho binadamu anaweza kukifikia. Ujumbe wa Muhammad ﷺ ulitolewa kwa wanadamu wakati ambapo akili zao zilikuwa zimefikia ukomavu kamili. Kwa hiyo, ni kitabu kilicho wazi kwa akili zote katika vizazi vyote. Kinajumuisha misingi isiyobadilika ya maisha ya binadamu, na kiko tayari kukidhi mahitaji yanayobadilika, ambayo yanajulikana tu kwa Yule aliyemuumba mwanadamu, na anayeijua vizuri viumbe vyake. Yeye ni Mwenye huruma zaidi na anayejua kila kitu.

The code of living given to us through the Prophet Muhammad (peace be upon him) is one that ensures the happiness f all mankind, and which will lead to the highest level of perfection humanity can attain. Muhammad’s message was given to mankind at a time when it attained its full mental maturity. Hence, it is a book open to all minds across all generations. It includes the unchangeable fundamentals of human life, and it is ready to meet changing needs that are known only to the One who created man, and who knows His creation well. He is most kind and aware of all things.

Kitabu hiki kinaweka misingi na mfumo wa kanuni ya kudumu kwa maisha ya binadamu yanayojifanya upya daima, kikimwachia binadamu kazi ya kuchambua kanuni za kina zinazohitajika kupanga mahusiano yao maisha yanavyoendelea. Pia ni juu ya binadamu kuamua mbinu na njia za utekelezaji, kulingana na hali zao na mazingira yao tofauti, bila kugongana na misingi ya kanuni ya kudumu.

This book sets out the principles and the framework of a permanent code for an ever-renewing human life, leaving to human beings the task of deducing detailed rules necessary for organizing their relations as life progresses. It is also up to human beings to determine the methods and the means of implementation, according to their different situations and circumstances, without conflict with the principles of the permanent code.

Baada ya kuhakikisha haki ya uhuru wa mawazo na kuanzisha jamii inayoruhusu akili ya binadamu kufikiri, kitabu hiki pia kinaruhusu akili ya binadamu uhuru wa kuamua ni hatua gani zinapaswa kuchukuliwa. Hivyo, chini ya Uislamu na ndani ya kanuni zake za msingi, mwanadamu yuko huru kujiendeleza na kuendelea kuelekea kiwango cha juu kabisa kinachowezekana cha maisha ya kibinadamu.

Baada ya kuangazia kipengele hiki cha neema, sūrah inataja amri aliyopewa Mwenyezi Mungu Mtume Wake. Anatakiwa kukabiliana na wale wanaokataa ukweli na kudharau juhudi zake.

Having highlighted this aspect of grace, the sūrah states an order given by God to His Messenger. He is to confront those who deny the truth and ridicule his efforts.

Anapaswa kutambua kiini cha ujumbe wake kuwa ni ujumbe unaoleta neema na rehema kwa binadamu wote: “Sema: Imefunuliwa kwangu kwamba Mungu wenu ni Mungu Mmoja pekee; je, basi, mtajisalimisha kwake?” (Aya ya 108)

He is to identify the essence of his message as one which brings grace and mercy to all mankind: “Say: It has been revealed to me that your God is the One and only God: will you, then, surrender yourselves to Him?” (Verse 108)

Hii ni kiini cha neema kuu zaidi katika ujumbe wa Uislamu. Ni imani katika umoja kamili wa Mungu unaouokoa ubinadamu kutoka katika mizigo ya hadithi za kipuuzi, ibada ya sanamu isiyo na akili, na shinikizo la ushirikina. Inaweka maisha juu ya msingi imara, ikiyafunga na uwepo wote kwa mujibu wa sheria zilizo wazi na thabiti, bila kuacha nafasi kwa matakwa ya kiholela au tamaa za muda mfupi. Inahakikisha kila binadamu anaweza kusimama kwa kichwa kilichoinuliwa. Vichwa vinainama kwa Mungu pekee, Yule mwenye mamlaka kamili juu ya kila kilichopo.

This is the most essential element of grace in the message of Islam. It is the belief in God’s absolute oneness that saves humanity from the burdens of ignorant myth, senseless idolatry and from the pressures of superstition. It establishes life on a firm basis, bonding it with universal existence, according to clear and consistent laws, leaving no room for whim or fleeting desire. It ensures that every human being is able to stand up with heads held high. Heads bow only to God, the One who holds absolute sway over all that exists.

Huu ndiyo njia ya neema: "je, basi, mtajisalimisha kwake?" Hiki ndicho kiulizo pekee ambacho Mjumbe wa Mungu ﷺ anaelekezwa kuwauliza wale wanaokataa ujumbe wake na kujishughulisha na kejeli.

This is the path of grace: “will you, then, surrender yourselves to Him?” This is the only question God’s Messenger is directed to ask those who deny his message and indulge in ridicule.

“Ikiwa wataacha kusikiliza, sema: ‘Nimewatangazia hayo nyote kwa usawa.’” (Aya ya 109) Nimekupeni yote niliyo nayo, na sasa wewe na mimi tuna ujuzi uleule. Tangazo la aina ambayo aya hii inaashiria ni lile linalofanyika wakati wa vita, ili kuonyesha mwisho wa amani. Sūrah hii, hata hivyo, iliteremshwa Makkah, kabla vita havijaruhusiwa katika Uislamu. Hii ina maana kwamba Mtume ﷺ ameamrishwa kuwatangazia makafiri kwamba amewakatia tamaa, huku wakibaki wakijua hatima yao, na yale ambayo ameyaonya. Hivyo, hawana udhuru. Watalazimika kuonja matunda machungu ya matendo yao, wakijua vizuri kabisa kinachowangojea.