Sura hii imetofautishwa kwa utangulizi wenye nguvu sana unaowatikisa wasiojali, ambao wamezama katika mambo madogo ya dunia hii wakati hesabu inazidi kuwakaribia. Ishara na dalili zinatolewa kwao, lakini wanaendelea kuigeuzia mgongo mwongozo wa Mwenyezi Mungu. Hali ni ya hatari kubwa, lakini wao bado hawajui uzito wake kabisa. Kila wanapopokea onyo jipya la Qur'ani, huitikia kwa dhihaka, wakiendelea na kutojali kwa mzaha. Nyoyo zao hushughulika tu na starehe zao wenyewe. Hapa inapaswa kuelezwa kwamba katika matumizi ya Qur'ani, neno 'moyo' ni sawa na akili, kwa kuwa linarejelea uwezo wa kutafakari, kufikiri na kuwaza. "Hesabu yao inawakaribia watu, lakini bado wanaendelea kugeuka mbali kwa kutojali. Kila inapowafikia ukumbusho mpya kutoka kwa Mola wao, huusikiliza lakini huuchukulia kwa mzaha; nyoyo zao zikiwa zimeelekezwa kwenye starehe. Hata hivyo, wakificha mawazo yao ya ndani, wenye kudhulumu husema wao kwa wao: Je, huyu si chochote zaidi ya binadamu kama nyinyi? Je, mtafuata uchawi wake nyinyi mkiwa na macho yenu wazi?'" (Aya 1-3)

The sūrah is distinguished by a very powerful opening that shakes the careless who are preoccupied with the petty concerns of this world while the reckoning draws ever closer to them. Signs and indicators are given to them while they continue to turn their backs on divine guidance. The situation is grave, yet they remain totally unaware of its seriousness. Whenever they receive a new Qur’ānic warning, they respond with ridicule, persisting in their playful negligence. Their hearts can only attend to their own pleasure. It should be pointed out here that in Qur’ānic usage, the term, ‘heart’, is synonymous with mind as it refers to the faculty of contemplation, reflection and thought. “Closer to people draws their reckoning, yet they continue to blithely turn away. 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. Yet, concealing their inner thoughts, the wrongdoers say to one another: Is this man anything but a human being like yourselves? Will you, then, follow his sorcery with your eyes open?’” (Verses 1-3)

Hii ni picha ya nyoyo zisizojua uzito, zinazofanya mzaha wakati hali ni ya uzito mkubwa zaidi, na kucheza na mambo matakatifu. Ukumbusho unaotolewa kwao hapa unatoka kwa ‘Mola wao’, lakini wao wanacheza wanaposikiliza, wasionyesha heshima yoyote hata kidogo. Nafsi isiyojua uzito, heshima wala utakatifu, huishia katika hali ya upuuzi tupu usio na matunda, ambayo huifanya isifae kutekeleza kazi yoyote yenye thawabu. Maisha yake yanaonekana kukosa heshima, ya bei nafuu. Roho inayojali kidogo au chochote kwa kile kinachoshikiliwa kuwa kitakatifu ni mgonjwa. Uzembe ni kinyume cha subira.

This is a picture of hearts that know no seriousness, jesting when the situation is most serious, and trifling with what is sacred. The reminder given to them here originates with ‘their Lord’, yet they are playful as they listen to it, showing no respect whatsoever. A soul that knows no seriousness, respect or sacredness ends up in a condition of barren triviality which makes it unsuitable for the fulfilment of any task of merit. Its life seems devoid of respect, cheap. A spirit which cares little or nothing for what is held as sacred is sick. Carelessness is the opposite of endurance.

"Kabla yako, Hatukuwatuma [kama Mitume Wetu] isipokuwa wanaume tu ambao Tuliwafunulia."

“Before your time, We never sent [as Our messengers] any but men whom We inspired.

Basi waulizeni watu wa Kitabu kilichoteremshwa kabla yenu ikiwa hamjui. Wala Sisi hatukuwafanya miili isiyokula chakula, wala hawakuwa wenye kudumu milele." (Aya 7-8) Kwa hekima yake isiyo na mipaka, Mwenyezi Mungu aliwachagua Mitume wake miongoni mwa wanadamu. Walipokea wahyi wake na kuwaita watu wamwamini Yeye kwa msingi wa wahyi huo.

Hence, ask the followers of earlier revelations if you do not know this. Neither did We give them bodies that did not eat food, nor were they immortal.” (Verses 7-8) In His infinite wisdom, God chose His messengers from among human beings. They received His revelations and called on people to believe in Him on the basis of such revelations.

Hao Mitume wema wa Mwenyezi Mungu walikuwa wanaume wenye miili ya kibinadamu. Mwenyezi Mungu hakuwafanya wa aina maalum ili wasile chakula. Chakula ni hitaji la msingi kwa uhai wa binadamu, na Mitume wa Mwenyezi Mungu, ambao walikuwa binadamu, hawakuwa wasiokufa. Hii ndiyo sheria aliyoiweka Mwenyezi Mungu, na kama Waarabu hao hawakuijua, basi wawaulize watu waliopokea wahyi zilizotangulia, kwa sababu wao walijua manabii waliotangulia.

Those noble messengers of God were men with human bodies. God did not make them of a special type, so as not to eat food. Food is a basic necessity for human survival, and God’s messengers, who were human, were not immortal. Such is the law God has set, and if those Arabs were unaware of it, then they should ask the people who received earlier revelations, because they knew earlier prophets.

Zaidi ya hayo, Mwenyezi Mungu aliwachagua Mitume Wake miongoni mwa wanadamu kwa sababu alitaka wapate kuishi maisha ya kibinadamu. Hivyo basi, maisha yao ya kiutendaji yangeonyesha jinsi sheria ya Mungu ilivyo ya kiutendaji, na matendo yao ya kila siku yangeweka mfano wa yale waliyoyalingania. Maneno yanapothibitishwa na vitendo, huwa na athari kubwa zaidi, kwa sababu watu huona athari yake wanapoitekeleza. Lau Mitume wa Mwenyezi Mungu wangekuwa wa kiumbe tofauti, wasiohitaji chakula, wasiohitaji kwenda sokoni kutafuta mahitaji yao, wala kuwa na uhusiano wa kimwili na wanawake, na lau wasingekuwa na uzoefu wa hisia za kibinadamu, wasingekuwa na huruma kwa watu wengine, wala uelewa wa hisia zao na nia zao. Katika hali hiyo, watu wasingepata ndani yao mifano inayofaa ya kuiga.

Moreover, God chose His messengers from among human beings because He wanted them to experience human life. Thus, their own practical lives would demonstrate the practicality of divine law, and their daily actions set the example of what they called for. When words are confirmed by practice, they are far more effective, because people see their effect as they are implemented. Had God’s messengers been of a different species, needing no food to eat, no going about in the markets to obtain their needs, and no intimacy with women, and had they had no experience of human emotion, they would have had no empathy with other people, and no understanding of their feelings and motives. In which case, people would not find in them relevant examples to follow.

Mwenyezi Mungu anawakumbusha makafiri wa Kiarabu waliokuwa wakimdhulumu Mtume Muhammad ﷺ, wakikataa ujumbe wake na kumuudhi yeye na wafuasi wake, kwamba wako chini ya sheria Yake kwa kosa lao la uasi. Pia anawafanya wafahamu kwamba ni katika neema Anazowapa kwamba hakuwateremshia muujiza wa kimwili, kwa sababu hilo lingewaletea maangamizi endapo wangeendelea kukataa haki kama walivyofanya jamii za zamani. Badala yake, Amewateremshia Kitabu kinachowaletea heshima, kwa kuwa kiko katika lugha yao wenyewe. Kitabu hiki kinaweka maisha yao katika msingi ulio sahihi, na kinawafanya kuwa jamii yenye haki ya kuwaongoza watu wengine na kuheshimiwa nao.

God reminds the pagan Arabs who oppressed the Prophet Muhammad (peace be upon him), denying his message and persecuting him and his followers, that they are subject to His law for their transgression. He also makes it clear to them that it is an aspect of the grace He bestows on them that He has not sent them any physical miracle, because that would have spelt their doom if they continued to reject the truth as older communities did. Instead, He sent them a book which imparts honour to them, since it is in their own language. This book sets their life on the right footing and makes of them a community entitled to lead mankind and be respected by them.

Zaidi, kitabu hiki kinawaalika watu wenye akili kukitafakari na kujiinua kwa kukitekeleza: {"Kwa hakika tumekuteremshieni kitabu ambacho ndani yake mna sifa yenu. Basi hamtumii akili?"} (Aya ya 10)

Moreover, this book invites thinking people to reflect on it and elevate themselves by implementing it: “We have now revealed for you a book bringing you respect. Will you not, then, use your reason?” (Verse 10)

Muujiza wa Qur’ani uko wazi kwa vizazi vyote. Kwa hiyo, hauko kama miujiza ya kimwili iliyotolewa wakati na mahali fulani maalum. Kwa Waarabu, Qur’ani ilileta heshima, utukufu na fahari walipoufikisha ujumbe wake kwa watu wote. Kabla ya Qur’ani, Waarabu hawakutajwa karibu kabisa katika kumbukumbu za historia ya binadamu. Hawakuwa na kitu cha kuwapa wanadamu ili wahakikishe wanakumbukwa. Lakini maadamu waliishikilia kitabu chao, waliheshimiwa na wengine wote wa binadamu. Kwa hakika, waliongoza ubinadamu kwa karne nyingi, wakiwaletea furaha wao wenyewe na wanadamu wengine. Kisha walipokiacha, binadamu aliwaacha pembeni, nao wakapoteza nafasi yao ya heshima. Wakawa basi nyuma kabisa ya ubinadamu, wakiteseka kwa uchokozi kutoka pande mbalimbali, tofauti kabisa na historia yao tukufu ya zamani walipofurahia usalama wakati wengine waliteseka kwa hofu na wasiwasi.

The miracle of the Qur’ān is open to all generations. Thus, it is unlike the physical miracles given at a particular time and place. For the Arabs, the Qur’ān brought respect, honour and glory as they delivered its message to all people. Prior to the Qur’ān, the Arabs barely received mention in humanity’s records. They had nothing to give humanity so as to ensure they were remembered. But as long as they upheld their book, they were honoured by the rest of mankind. Indeed, they assumed the leadership of humanity over many centuries, bringing happiness to themselves and to the rest of mankind. Then when they abandoned it, humanity left them aside, and they lost their position of respect. They were then at the tail end of humanity, suffering aggression from different quarters, in stark contrast with their glorious past when they enjoyed security while others suffered fear and anxiety.

Hakika, maneno ambayo Qur’ani inatumia hapa yanabeba, kwa sauti yake tu, maana kali ya pigo kubwa linalofanya kila kitu kukosa uhai. Tunaona jinsi jamii zile zilivyokimbia kwa fadhaa wakati nguvu ya Mungu ilipopiga ardhi yao.

Indeed, the words the Qur’ān uses here add, by their very sound, strong connotations of an overwhelming strike that leaves everything lifeless. We look and see how those communities ran around frantically as God’s power struck their land.

Wanaonekana kama panya walionaswa wakiruka huku na kule kabla ya kuanguka bila kutikisika.

They appear like trapped mice jumping here and there before they fall motionless:

"Mara walipoanza kuhisi nguvu Yetu, walikimbia kwa miguu yao." (Aya ya 12) Wanakimbia ili waondoke mji ambao waliuhisi umehukumiwa. Wanakimbia kana kwamba kukimbia kwao wenyewe kutawaokoa kutokana na nguvu ya Mungu. Si kwamba wanadhani wana kasi kuliko pigo la Mungu; ni harakati zisizo na fikra, kama za panya walionaswa.

“As soon as they began to feel Our might they took to their heels and fled.” (Verse 12) They run so that they might leave a town which they felt was doomed. They run as though their very running will save them from God’s power. It is not that they imagine that they are faster than God’s strike; it is a thoughtless movement, like that of trapped mice.

Kisha wanaambiwa kwa kejeli: “Msikimbie. Rudini kwenye starehe zenu zote na kwenye makao yenu, huenda mkaulizwa.” (Aya ya 13) Hamna haja ya kukimbia majumbani mwenu. Rudini kwenye anasa na starehe zenu. Huenda mkaulizwa kuhusu anasa hizi zote na jinsi mlivyozitumia. Lakini wakati wa kuulizwa umekwisha, na Qur’ani inatoa msiba huu wa mwisho kwa kejeli chungu.

They are then sarcastically told: “Do not run away. Return to all your comforts and to your dwellings, so that you might be called to account.” (Verse 13) You do not need to run away from your homes. Go back to your luxuries and comforts. You may perchance be asked about all this luxury and how you have used it. But the time for questioning is already over, and the Qur’ān delivers this final cataclysm as bitter sarcasm.

Hii inaweka hali yao wazi mbele ya macho yao, kwa kuwa hakuna njia ya kutoroka.

This brings their situation clearly before their eyes, for there is no means of escape.

Hawawezi kukimbia wala kuepuka adhabu ya Mungu. Kwa hiyo, wanabadilisha mbinu na kukiri makosa yao: "Wakasema: Ole wetu! Hakika tulikuwa wenye kudhulumu!" (Aya ya 14) Lakini wakati wa haya yote umekwisha. Wanaweza kusema watakavyo, lakini yote hayana faida. Wameachwa wajitegemee hadi wawe hawana uhai: "Na kilio chao hicho hakikukoma mpaka Tukawafanya kama shamba lililokatwa, lisilo na sauti wala uhai kama majivu." (Aya ya 15) Lakini ni shamba la wanadamu, wote wao wamesimama bila kutikisika, bila uhai; ilhali dakika moja tu iliyopita, lilikuwa likivuma kwa shughuli, lenye nguvu na lililojaa uhai.

Haya yote ni hoja ya kinadharia inayotolewa hapa ili kuthibitisha ukweli wa msingi kwamba kila kinachohusiana na Mungu, kama Yeye mwenyewe, kipo daima na ni cha milele. Kwa hiyo, iwapo Mungu anataka kufurahia burudani fulani, burudani hiyo haitahusiana na kitu chochote kilichoumbwa kama mbingu, ardhi, au chochote kilicho katikati yake. Vyote hivi ni vipya, kwa maana kwamba viliumbwa katika wakati fulani. Kinachohusiana na Mungu hubaki pamoja Naye milele, ili kiendane na Utukufu Wake.

It is all a theoretical argument given here in order to establish the basic truth that whatever relates to God is, like Him, ever-present and eternal. Hence, if God wants to enjoy some pastime, such pastime would not relate to anything that is created such as the heavens, the earth or anything in between. All these are new, in the sense that they are created at a certain point in time. What relates to God remains with Him, eternally, so as to fit in with His Majesty.

Lakini sheria inayotumika kwa wakati wote ni kwamba hakuna jambo la burudani mbele ya Mwenyezi Mungu. Kuna uzito tu na ukweli.

But the law that operates for all time is that there is no such thing as a pastime in respect of God. There are only seriousness and truth.

Hivyo basi, ukweli wa asili utashinda uwongo wa kiholela: "Bali Sisi hutupa haki juu ya batili, nayo huivunja kichwa, na tazama, hupotea. Na ole wenu kwa madai yenu ya uongo." (Aya ya 18)

Thus, intrinsic truth will triumph over incidental falsehood: “Nay, but We hurl the truth against falsehood, and it crushes the latter, and behold, it withers away. But woe to you for all your false claims.” (Verse 18)

Neno la Kiarabu *bal*, linalotafsiriwa hapa kama ‘hapana’, linaashiria kugeuka mbali na kile kilichopo mbele. Hapa linaonyesha kuweka kando hoja hii ya kuwa na burudani ya kujishughulisha nayo, na kuelekea hoja nzito zaidi kuhusu ulimwengu halisi na sheria zinazofanya kazi ndani yake, ambazo zinahakikisha kwamba uongo unashindwa na ukweli unashinda. Aya ya Qur’ani inalionyesha hili kwa picha ya wazi, ikiuonyesha ukweli kama kombora linalorushwa na Mwenyezi Mungu dhidi ya uongo, likivunja kichwa chake na hivyo kuuharibu kabisa.

The Arabic particle bal, rendered here as ‘nay’, signifies turning away from whatever is at hand. Here it indicates putting aside this point about having a pastime to turn to a more serious point about the real world and the laws operating in it which ensure that falsehood is vanquished and the truth triumphant. The Qur’ānic verse paints this in a vivid picture, showing the truth as a missile hurled by God at falsehood, breaking its head and so utterly destroying it.

Kwa hivyo, sūrah hii inachora picha ya viumbe wakimtukuza Mwenyezi Mungu na kusifu sifa zake wakati wote. Wakati huo huo, madai ya makafiri kuhusu miungu yao mingi yanakosolewa vikali. Sūrah inatoa ushahidi usiopingika wa umoja wa Mwenyezi Mungu kwa kupitia yale tunayoyaona katika mfumo thabiti unaoenea ulimwengu wote, ikishuhudia kwamba yote yanaendeshwa kwa mapenzi ya Mwenyezi Mungu, Yeye ndiye anayesimamia na kuendesha mambo yote. Pia inatoa ushahidi kutoka katika vitabu vya mbinguni vilivyoteremshwa kwa jamii nyingine.

Thus, the sūrah paints a picture of creatures glorifying God and extolling His praises at all times. At the same time, the unbelievers’ claims about their multiple deities are strongly criticized. The sūrah provides irrefutable evidence of God’s oneness by virtue of what we see in the constant system that permeates the universe, testifying that it is all run by the will of God, the One who manages and conducts all affairs. It also provides evidence from earlier scriptures given to other communities.

Au wamejichukulia miungu ya ardhini wanayoabudu, ambayo inaweza kuwarudisha wafu uhai?

Or have they taken for worship some earthly deities who can restore the dead to life?

Kama kungekuwepo mbinguni na ardhini miungu wengine isipokuwa Mwenyezi Mungu, hakika zote mbili zingeharibika! Lakini Mwenyezi Mungu, Mola wa Arshi, ametakasika na yale wanayomsifu nayo! Hawezi kuulizwa kuhusu anayoyafanya, lakini wao ndio watakaoulizwa. Au wamejichukulia miungu wengine badala Yake kwa ibada? Sema: "Leteni hoja yenu ya wazi. Huu ndio ujumbe wa walio pamoja nami, na ujumbe wa walio kabla yangu." Lakini wengi wao hawajui haki, kwa hiyo wanageuka wakikataa. Kabla yako hatukumtuma mtume yeyote bila kumfunulia kwamba hakuna mungu isipokuwa Mimi, basi niabuduni.

Had there been in heaven or on earth any deities other than God, both would surely have fallen into ruin! But limitless in His glory is God, Lord of the Throne, and exalted is He above all that they attribute to Him! He cannot be questioned about whatever He does, whereas they shall be questioned. Or have they taken for worship some deities besides Him? Say: ‘Produce your convincing proof. This is the message of those who are with me and the message of those before me. ‘ But nay, most of them do not know the truth, and so they stubbornly turn away. Before your time We never sent a messenger without having revealed to him that there is no deity other than Me.

Kwa hiyo, mtaniabudu Mimi peke yangu. (Aya 21-25)

Therefore, you shall worship Me alone. (Verses 21-25)

Ni wazi kwamba swali ambalo sūrah inalitoa kuhusu kuabudu kwa makafiri miungu mbalimbali ni, kwa kweli, lawama ya yale wanayoyafanya. Hata hivyo, maelezo ya miungu hiyo kuwa ni ile inayorejesha wafu uhai yana kejeli kubwa ndani yake. Kwa hakika, mojawapo ya sifa za kwanza za Mungu wa kweli ni uwezo wake wa kuwarejesha wafu uhai. Kwa hiyo, ni jambo la msingi kuuliza kama miungu wanayoiabudu nayo inaweza kufanya hivyo. Jibu liko wazi mno hata halihitaji kutamkwa. Hakika wao wenyewe hawadai kwamba miungu yao huanzisha au kurejesha uhai. Kwa sababu hiyo, miungu hiyo haina sifa ya kwanza kabisa ya Mungu.

Sūrah kisha inaeleza asili ya yale yaliyofunuliwa kwa kila Mtume aliyetumwa kwa jamii mbalimbali kabla ya wakati wa Nabii Muhammad ﷺ: "Kabla yako hatukumtuma Mtume yeyote ila tulimfunulia kwamba hakuna mungu isipokuwa Mimi."

The sūrah then states the nature of what was revealed to all messengers sent to different communities before the Prophet Muhammad’s time: “Before your time We never sent a messenger without having revealed to him that there is no deity other than Me.

Kwa hiyo, mniabudu Mimi peke yangu." (Aya ya 25) Umoja wa Mungu ndio kiini cha msingi kabisa katika imani ya kiungu, tangu Mungu alipomtuma mjumbe wake wa kwanza kwa wanadamu.

Therefore, you shall worship Me alone.” (Verse 25) God’s oneness is indeed the basic essential element in divine faith, ever since God sent His first messenger to mankind.

Hakuna kilichobadilika katika hilo. Mungu, Muumbaji ambaye lazima aabudiwe, ni Mmoja, pasipo washirika. Ukweli wa uungu na ubwana juu ya ulimwengu ni jambo moja lisiloweza kutenganishwa. Mungu hana washirika, iwe katika nyanja ya uungu au katika nyanja ya ibada. Ukweli huu unashika nafasi sawa na sheria za msingi na za lazima za ulimwengu, na umewekwa pamoja nazo. Kama zenyewe, ukweli wake hauwezi kupingwa.

Nothing has changed in that. God, the Creator who must be worshipped is One, without partners. The truth of Godhead and Lordship over the universe is a single issue that cannot be separated. God has no partners, whether in the sphere of Godhead or in that of worship. This fact ranks alongside the basic essential laws of the universe and is classified with them. Like them, its truth is unassailable.

Sura kisha inaendelea na madai ya wasioamini kwamba Mwenyezi Mungu ana mwana.

The sūrah then picks up the claims of the unbelievers alleging that God has a son.

Hii ni moja ya upuuzi wa ujinga:

This is one of the absurdities of ignorance:

Wanasema: ‘Mwenye Rehema amejichukulia mwana!’ Utakasifu ni Wake, Yeye aliye mtukufu sana! Hapana; bali wao ni waja Wake walioheshimiwa. Hawasemi mpaka Yeye asema, nao hutenda kwa amri Yake. Yeye anajua yote yaliyo mbele yao na yote yaliyo nyuma yao.

They say: ‘The Most Merciful has taken to Himself a son!’ Limitless is He in His glory! No; they are but His honoured servants. They do not speak until He has spoken, and they act at His behest. He knows all that lies before them and all behind them.

Sura hii imetupa hadi sasa aina kadhaa za ushahidi zinazotokana na ulimwengu, zote zikishuhudia umoja wa Mungu, na imetoa hoja kadhaa zinazokanusha uwezekano wowote wa kuwepo Mungu zaidi ya mmoja. Pia imetoa ushahidi unaozigusa nyoyo za watu moja kwa moja. Sasa sura inaushika moyo wa mwanadamu kwa mkono ili kutafakari baadhi ya mambo makubwa yaliyomo katika ulimwengu, yanayoendeshwa kwa hekima na Mungu. Hata hivyo, wasioamini wanaendelea kughafilika na ishara zilizo wazi zinazofunuliwa kila upande wao. Lakini kwa wale wanaotazama kwa makini, ulimwengu unajidhihirisha kwa namna zinazoacha akili zetu katika mshangao mkubwa tunapoyatafakari kwa moyo ulio wazi na hisia zilizo macho.

The sūrah has so far given us several types of evidence drawn from the universe, all testifying to God’s oneness, and stated a number of arguments denying any possibility of there being more than one God. It has also provided evidence that addresses people’s hearts directly. Now the sūrah takes the human heart by the hand to contemplate some of the great phenomena in the universe, as it is wisely managed by God. Yet the unbelievers remain heedless of the clear signs revealed all about them. For those who look however, the universe reveals aspects of itself that leave our minds in total amazement when we contemplate them with an open heart and alert senses.

Je, wale waliokufuru hawajui kwamba mbingu na ardhi zilikuwa kitu kimoja, kisha Sisi tukakitenganisha? Na tumefanya kutokana na maji kila kiumbe hai. Je, hawataamini basi? (Aya ya 30)

Are the unbelievers unaware that the heaven and the earth were once one single entity, which We then parted asunder? We have made out of water every living thing. Will they not, then, believe? (Verse 30)

Taarifa kwamba mbingu na ardhi zilikuwa kitu kimoja kisha zikatenganishwa inastahili kuzingatiwa kwa makini. Nadharia za hali ya juu za elimu ya anga zinazojaribu kueleza matukio ya ulimwengu daima huelekea kuunga mkono ukweli huu uliotajwa katika Qur’ani zaidi ya miaka 1,400 iliyopita. Nadharia inayokubalika zaidi leo ni ile inayodai kwamba makundi ya nyota, kama mfumo wetu wa jua unaojumuisha jua, sayari zake na miezi yake, ikiwemo dunia yetu na mwezi wake, awali yalikuwa nebula. Kisha nebula hiyo ilipasuka na sehemu zake zikachukua maumbo ya duara. Dunia pia ilikuwa kipande cha jua kilichojitenga nalo na kupoa.

The statement that the heavens and the earth were split apart after having been a single entity is worth careful consideration. The more advanced theories of astronomy seeking to explain universal phenomena always tend to support this truth stated in the Qur’ān over 1,400 years ago. The theory that wins most acceptance today is that which claims that star constellations, such as our solar system which includes the sun, its planets and moons including our planet earth and its moon, were originally nebula. The nebula was then rent asunder and its parts took their circular shapes. The earth was also a piece of the sun that separated from it and cooled down.

Sura hii ya kwanza inahitimishwa kwa muhtasari unaounganisha sheria zinazohusu uumbaji, mpangilio na riziki na zile zinazohusu asili na hatima ya maisha ya binadamu.

This first passage of the sūrah concludes with an outline that links the laws relevant to creation, formation and sustenance with those relevant to the nature and destiny of human life:

Hatukumpa uhai wa milele mwanadamu yeyote kabla yako. Je, ikiwa wewe utakufa, wao watatarajia kuishi milele? Kila nafsi itaonja mauti. Tunakujaribuni nyinyi nyote kwa mabaya na mema kama mtihani. Kwetu Sisi mtarejeshwa nyote.

Never have We granted life everlasting to any man before you. Should you yourself die, do they, perchance, hope to live forever? Every soul shall taste death. We test you all with evil and good by way of trial. To Us you all must return. (Verses 34-35)

Hakuna binadamu aliyewahi kupewa kutokufa. Kila kiumbe kimepangwa kufa, na kila kitu kilicho na mwanzo hakika kitakuwa na mwisho. Basi, ikiwa Mjumbe wa Mwenyezi Mungu ﷺ pia amekusudiwa kufa, kwa nini wanafikiri wao watapewa uhai wa milele? Kwa kuwa hawawezi kutumaini kuishi milele, kwa nini hawaishi kama wale ambao bila shaka wataonja mauti? Kwa nini hawatafakari na kuzingatia?

No human being has ever been granted immortality. Every creature is bound to die, and whatever has a beginning will certainly have an end. So if God’s Messenger [peace be upon him] is also destined to die, why do they think they would be granted life everlasting? Since they cannot hope to live for ever, why do they not behave like ones who will inevitably taste death? Why do they not reflect and contemplate?

"Kila nafsi itaonja mauti." (Aya 35) Hii ndiyo sheria inayotawala maisha. Haina ubaguzi wala msamaha. Kwa hiyo walio hai wanapaswa kulizingatia jambo hili na kujiandaa kwa ajili yake. Safari hii fupi duniani hakika itafikia mwisho, na mwisho wake ni kifo cha kila kiumbe hai. Wote watarejea kwa Mungu. Lakini kile kinachotupata wakati wa safari hii ya maisha, iwe kizuri au kibaya, kimekusudiwa kuwa mtihani: "Tunakujaribuni kwa mabaya na mema kuwa ni mtihani." (Aya 35)

“Every soul shall taste death.” (Verse 35) This is the law that governs life. It has no exceptions or exemptions. The living, then, must take this into account and prepare themselves for it. This short journey on earth is bound to come to an end, and its end is the death of every living thing. All shall return to God. But whatever happens to us during this trip through life, whether good or bad, is meant as a test: “We test you all with evil and good by way of trial.” (Verse 35)

Tunapozungumzia kujaribiwa kwa kitu kibaya au kigumu, tunaweza kwa urahisi kuelewa wazo hili. Ni jaribio la kuonyesha uvumilivu na subira ya mtu anayejaribiwa. Ni njia ya kupima jinsi imani yake kwa Mungu, Bwana wake, ilivyo thabiti, na jinsi anavyoweka tumaini lake katika rehema ya Mungu. Lakini jaribio kwa mambo mema linahitaji kufafanuliwa.