Sehemu iliyotangulia ya sura ilikuwa na majadiliano kamili kuhusu hali ya wale ambao Mwenyezi Mungu huzifungulia nyoyo zao ili zipokee ujumbe wa kujisalimisha kwake. Wao hubaki wakimkumbuka Mwenyezi Mungu na kuendelea kumtazama katika matendo yao yote, wakielekea kwenye maisha ya amani, wakiwa na uhakika kwamba watakuwa chini ya ulinzi wa Mola wao. Kwa kuwa ni desturi ya Qur'ani kuonyesha picha zinazolinganishwa za Siku ya Hukumu, sasa tuna mchoro unaoonyesha hatima ya waovu miongoni mwa wanadamu na majini. Hawa hutumia maisha yao kuhamasishana kwa uongo wa kudanganya, kusaidiana katika uadui wao kwa kila nabii na mtume, na kuonyeshana hoja gani za kutumia dhidi ya waumini ili kuweka shaka katika nyoyo zao kuhusu kile ambacho Mwenyezi Mungu ameyahalalisha na kile alichokikataza. Yote haya yanaonyeshwa katika mchoro hai sana, unaojulikana kwa mazungumzo, kukiri na kulaumiana.
The previous passage of the sūrah contained a full discussion of the situation of those whose hearts God opens up to receive the message of surrender to Him. They remain conscious of God and continue to watch Him in all their actions, move towards a life of peace, assured that they will have the patronage of their Lord. As it is customary in the Qur’ān for contrasting scenes of the Day of Judgement to be portrayed, we now have a sketch showing the lot of the evil ones among humans and jinn. These spend their lives inspiring one another with deceptive falsehood, supporting one another in their hostility to every prophet and messenger pointing out to each other what arguments to use with the believers in order to raise doubts in their minds about what God has made lawful and what He has forbidden. All this is portrayed in a very vivid sketch, characterized by dialogue, confession and reproach.
Siku ile atakapowakusanya wote, (Atasema): "Enyi kundi la majini! Mmewapoteza watu wengi sana." Wale waliokuwa marafiki zao wa karibu miongoni mwa watu watasema: "Mola wetu, sisi tumefurahia kuwa pamoja, na sasa tumefikia mwisho wa muda wetu ambao Wewe umetupangia." Atasema: "Moto ndio utakuwa makazi yenu, mtadumu humo, isipokuwa Mungu atakapotaka vinginevyo." Hakika Mola wenu ni Mwenye hekima, Mjuzi wa kila kitu. Hivyo ndivyo tunavyowafanya waovu wawe washirika wa karibu wa kila mmoja wao, kwa sababu ya yale wanayoyafanya.
On the day when He shall gather them all together, (He will say):”O you company of jinn! A great many human beings have you seduced.” Those who were their close friends among human beings will say: “Our Lord, we have enjoyed each other’s fellowship, and we have now reached the end of our term which You have appointed for us.” He will say: “The fire shall be your abode, where you shall remain, unless God wills it otherwise.” Indeed, your Lord is wise, all-knowing. In this manner do We cause the wrongdoers to be close allies of one another, because of that which they do.
"Enyi kundi la majini na wanadamu! Je, hayakuwajia Mitume miongoni mwenu wenyewe, wakiwasomea Aya Zangu na kuwaonya kuhusu kukutana kwa siku hii yenu?" Watasema: "Tunashuhudia dhidi ya nafsi zetu wenyewe." Maisha ya dunia hii yamewadanganya. Basi watashuhudia dhidi ya nafsi zao kwamba walikuwa makafiri.} (Aya 128-30)
“O you company of jinn and humans! Have there not come to you messengers from among yourselves who related to you My revelations and warned you of the coming of this your day?” They will reply: “We bear witness against ourselves.” The life of this world has beguiled them. So they will bear witness against themselves that they were unbelievers.” (Verses 128-30)
Yenye uhai mwingi, tukio hilo kwanza linaonyeshwa kama tukio la wakati ujao, siku viumbe vyote vitakapokusanywa mbele ya Mungu. Lakini hivi karibuni linageuka kuwa tukio la sasa, linaloonekana mbele ya macho ya kila msikilizaji. Hili linafikiwa kwa kuacha nje neno moja la Kiarabu linalomaanisha kwa Kiingereza "He will say" ("Atasema"), ambalo limeongezwa katika tafsiri ndani ya mabano kwa ufafanuzi. Kuachwa kwa kifungu hiki, kinachoonyeshwa kwa neno moja la Kiarabu, kunaleta tukio zima moja kwa moja katika wakati uliopo, ili lisizungumzie jambo la kusubiriwa siku za usoni bali jambo linalotokea sasa hivi. Mbinu hii ni ya kipekee katika mtindo usioigika wa Qur'ani.
Full of life, the scene is shown first to be one of the future, when all creation will be gathered before God. Yet it soon becomes a scene of the present, held in front of the eyes of every listener. This is achieved by the omission of one Arabic word which means in English, “He will say”, included in the translation between brackets for clarity. The omission of this phrase, expressed in a single Arabic word, brings the whole scene right into the present so as not to speak of something to be awaited in future but of something that is taking place now. This method is characteristic of the inimitable style of the Qur’ān.
Hebu tuangalie yaliyochorwa katika tukio hili. Linaanza kwa kuwaelekea majini: “Siku atakapowakusanya wote, (atasema): ‘Enyi kundi la majini! Mmewapoteza watu wengi sana.” (Aya 128) Mmefanikiwa kujipatia wafuasi wengi miongoni mwa wanadamu wanaosikiliza msukumo wenu, wanaofuata nyayo zenu na kutii mapendekezo yenu. Ingawa hili limetolewa kwa namna ya kauli ya ukweli, halikusudiwi kutoa taarifa tu. Majini wanajua walichokifanya. Badala yake, kauli hii inakusudia kuandika uhalifu wa kuwaongoza watu wengi namna hii kupotea, na kuwalaumu majini kwa kitendo hicho.
Let us now look at what is sketched out in this scene. It begins with an address to the jinn: “On the day when He shall gather them all together, (He will say): ‘O you company of jinn! A great many human beings have you seduced.” (Verse 128) You have managed to gather a large following from among human beings who listen to your inspiration, follow in your footsteps and obey your suggestions. Although this is given in the form of a factual statement, it is not meant to merely impart information. The jinn know what they have done. Rather, the statement is intended to record the crime of leading such a large number of humans astray and to reproach the jinn for so doing.
Katika mkusanyiko huu wa wanadamu wote na majini siku ya Kiyama, ushahidi wote wa uhalifu unaonyeshwa. Kwa hiyo, majini hawatoi jibu lolote. Hata hivyo, wajinga miongoni mwa wanadamu wanaochukulia kirahisi msukumo wa shetani ndio watakaojibu.
In this gathering of all humans and jinn on the Day of Judgement, all evidence of the crime is shown. Therefore, the jinn do not make any reply. However, the imbeciles among human beings who take satanic inspiration lightly are the ones to answer:
"Wale waliokuwa marafiki wao wa karibu miongoni mwa wanadamu watasema: 'Mola wetu, tumefurahia urafiki wa kila mmoja wetu, na sasa tumefikia mwisho wa muda wetu ambao Wewe umetupangia.'" (Aya ya 128)
“Those who were their close friends among human beings will say: ‘Our Lord, we have enjoyed each other’s fellowship, and we have now reached the end of our term which You have appointed for us.’“ (Verse 128)
Jibu hilo linaonyesha ukosefu wao wa ufahamu, na linawaonyesha jinsi Shetani anavyopata njia ya kuingia katika fikra zao. Walikuwa wakipenda mawazo hayo, ukosefu wa nidhamu, starehe, na njia za dhambi ambazo majini waliwaonyesha kwa rangi za kuvutia. Ni tamaa yao ya kujifurahisha ndiyo iliyompa Shetani nafasi ya kuwavuta na kuwafanyia hila. Hivyo wakajikuta wakifanya kazi ili kutimiza lengo la Shetani.
The answer betrays their lack of awareness, and demonstrates to them how Satan finds his way into their thinking. They used to enjoy the ideas, the lack of discipline, the pleasures and the sinful ways which the jinn portrayed to them in attractive colours. It was their keenness to enjoy themselves that provided Satan with the opportunity to lure and play tricks on them. Thus were they made to work for the fulfilment of Satan’s goal.
Lakini wale wapumbavu pia walikuwa wakifikiri kwamba starehe hiyo ilikuwa ya pande zote mbili, na kwamba walikuwa wakitoa raha kiasi sawa na walivyokuwa wakipokea. Ndiyo maana wanasema katika jibu lao: "Mola wetu, sisi tumefurahia ushirika wa kila mmoja wetu kwa mwenzake." (Aya 128) Starehe hiyo ilidumu muda wote wa maisha yao duniani. Siku watakapokusanywa, watajua kwamba daima walikuwa chini ya uwezo wa Mwenyezi Mungu, na kwamba ndiye aliyewapa muda huu wa kutafakari na kujibu: "Sasa tumefika mwisho wa muda wetu ambao Wewe umetuwekea." (Aya 128) Kwa ujuzi huo, hukumu hutolewa ili wapokee adhabu yao ya haki: "Atasema: 'Moto ndio utakuwa makazi yenu, mtadumu humo, isipokuwa Mwenyezi Mungu akitaka vinginevyo.'" (Aya 128)
Yet those imbeciles also used to think that the enjoyment was mutual and that they were giving as much pleasure as they were receiving. Hence they state in their answer: “Our Lord, we have enjoyed each other’s fellowship.” (Verse 128) That enjoyment lasted for the duration of their life on earth. On the day when they are gathered, they will know that they have always been subject to God’s power and that it was He who gave them this span of time to reflect and respond: “We have now reached the end of our term which You have appointed for us.” (Verse 128) With that knowledge, the judgement is made so that they receive their fair punishment: “He will say: ‘The fire shall be your abode, where you shall remain, unless God wills it otherwise.’“ (Verse 128)
Moto ndio makao yao. Makao yamekusudiwa kudumu. Lakini kuna sharti lililoongezwa, "isipokuwa Mwenyezi Mungu atakapotaka vinginevyo." (Aya ya 128) Sharti hili linaendana na ukweli kwamba mapenzi ya Mwenyezi Mungu ni huru, hayazuiliwi na kizuizi chochote. Hakika, hayako chini hata ya yale aliyoyaamua. Hii ni kanuni ya msingi ya imani ya Kiislamu.
The fire is, then, their abode. Abodes are meant for continuity. But the qualification is added, “unless God wills it otherwise.” (Verse 128) This qualification is in line with the fact that God’s will is free, subject to no restraining factor. Indeed, it is not subject even to what it has determined. This is a basic principle of the Islamic faith.
"Hakika Mola wako ni Mwenye hekima, Mjuzi wa kila kitu." Anachokiamua kwa watu kinatokana na elimu yake isiyo na kasoro wala upungufu, iliyo kamilifu.
“Indeed, your Lord is wise, all-knowing.” What He determines for people is based on His unflawed and perfect knowledge.
Maoni kuhusu sehemu hii ya tukio yameingizwa hapa kabla ya mazungumzo kuendelezwa ili kuyakamilisha: "Hivyo ndivyo Tunavyowafanya madhalimu kuwa washirika wa karibu wao kwa wao, kwa sababu ya yale wanayoyafanya." (Aya ya 129)
A comment on this part of the scene is inserted here before the dialogue is resumed to complete it: “In this manner do We cause the wrongdoers to be close allies of one another, because of that which they do.” (Verse 129)
Ni kwa namna iliyoanzisha urafiki baina ya majini na wanadamu, na mwisho ambao urafiki huu umefikia, ndipo madhalimu hushirikiana kwa karibu kutokana na yale wanayoyafanya. Ufanano wa maumbile yao, umoja wa mwelekeo wao na lengo lao, na ukweli kwamba mwisho wao utakuwa mmoja, huanzisha muungano kati yao. Hii ni kauli inayopita sababu yake ya papo hapo. Inazungumzia asili ya urafiki baina ya waovu wote, majini na wanadamu. Madhalimu wanaomshirikisha Mungu kwa namna moja au nyingine hukusanyika pamoja katika kambi moja kupinga haki na mwongozo wa Mungu. Wanaanzisha uhusiano wa kuungana mkono dhidi ya kila Nabii ﷺ na dhidi ya wale wanaomwamini Yeye. Si tu kwamba wana asili moja, licha ya sura zao tofauti, bali pia wana maslahi yaleyale, ambayo yanaweza kutimizwa tu kwa kujitwalia haki za Ubwana juu ya wanadamu na kuwaachia nafsi zao matamanio yasiyo na mipaka.
It is in the manner that established the fellowship between the jinn and the human beings and the ultimate end to which this fellowship has come that wrongdoers get to be closely allied, on account of what they do. The similarity of their nature, the unity of their direction and goal, and the fact that their end will be the same establishes an alliance between them. This is a statement that goes beyond its immediate occasion. It speaks of the nature of the fellowship between all evil ones, jinn and human. The wrongdoers who associate partners with God in one form or another gather together in one camp to oppose the truth and divine guidance. They establish a relationship of mutual support against every prophet and those who believe in Him. It is not only that they share the same nature, despite their different appearances, but they also have the same interest which can only be served by usurping the rights of Lordship over mankind and giving unrestrained rein to their desires.
Kwa kweli, tunawaona katika kila zama wakisaidiana katika kila vita dhidi ya imani na waumini, licha ya ushindani wao wa ndani na tofauti zao. Hivyo, asili yao ya pamoja na malengo yao ya pamoja yanasaidia kuimarisha muungano wao. Uovu wanaoufanya na dhambi wanazozitenda zinaamua kwamba watapata adhabu ile ile Akhera, kama inavyoonyeshwa katika tukio hili.
Indeed, we see them in every age supporting one another in every fight against faith and believers, despite their own internal rivalry and differences. Hence, their common nature and common objectives help to establish their alliance. The evil they do and the sins they commit determine that they will suffer the same fate in the hereafter, as is portrayed in this scene.
Katika zama zetu za sasa tunaona muungano mkubwa wa uovu, ambamo Wazayuni, Wakristo wa Vita vya Msalaba, washirikina na Wakomunisti wanafanya kazi pamoja licha ya tofauti zao kubwa. Muungano huu umekuwepo kwa karne nyingi, ukiunganishwa na uadui wake kwa Uislamu na azma yake ya kuponda harakati za kuufufua Uislamu popote zinapofanya kazi. Kwa hakika, ni muungano wenye nguvu. Unanufaika kutokana na uzoefu wake wa karne nyingi za mapambano dhidi ya kanuni ya kujisalimisha kwa Mungu. Zaidi ya hayo, unahamasisha nguvu za kimaada na za kitamaduni na kutumia mifumo na mashine zilizopo ndani ya ulimwengu wa Kiislamu kutumikia mipango yake ya kiovu. Hii ni uthibitisho wa maneno ya Mungu Mwenyewe: "Hivyo ndivyo tunavyowafanya madhalimu wawe marafiki wa kila mmoja wao, kwa sababu ya yale waliyokuwa wakiyachuma." (Aya ya 129)
In our present day we see a grand alliance of evil, in which Zionists, Crusaders, pagans and Communists work together despite their great differences. This alliance has been going on for centuries, united by its hostility to Islam and its determination to crush Islamic revivalist movements wherever they function. It is, indeed, a mighty alliance. It benefits from its experience of long centuries of combat against the principle of submission to God. Furthermore, it mobilizes material and cultural forces and makes use of systems and machinery available within the Muslim world to serve its evil plans. It is a confirmation of God’s own words: “In this manner do We cause the wrongdoers to be close allies of one another, because of that which they do.” (Verse 129)
Lakini faraja aliyopewa Mwenyezi Mungu Mtume Wake pia inatumika hapa: “Lau Mola wako Mlezi angetaka, wasingeyafanya. Basi waache na uzushi wao.” (Aya ya 112) Hata hivyo, faraja hii inahitaji kwamba jamii ya waumini iendelee kufuata nyayo za Mtume wa Mwenyezi Mungu ﷺ, ikitambua kwamba ni lazima waishike bendera na kuutetea msimamo wa Uislamu na Waislamu, kwa gharama yoyote watakayolazimika kuilipa.
But the reassurance given by God to His Messenger also applies here: “Had your Lord willed otherwise, they would not have done it. Therefore, leave them to their own inventions.” (Verse 112) This reassurance, however, requires that the community of believers continues to follow in the footsteps of God’s Messenger recognizing that they have to hold the banner and defend the cause of Islam and Muslims, whatever sacrifice they may have to make.
Hebu tuzingatie sasa sehemu ya mwisho ya tukio hili: "Enyi kundi la majini na wanadamu! Je, hayakukujieni Mitume miongoni mwenu, wakikusimulieni Aya Zangu na wakikuonyeni kukutana kwa siku yenu hii?" Watasema: "Tunashuhudia dhidi ya nafsi zetu wenyewe." Maisha ya dunia yamewadanganya. Basi watashuhudia dhidi ya nafsi zao kwamba walikuwa makafiri. (Aya ya 130)
Let us consider now the last part of this scene: “’O you company of jinn and humans! Have there not come to you messengers from among yourselves who related to you My revelations and warned you of the coming of this your day?’ They will reply: ‘We bear witness against ourselves.’ The life of this world has beguiled them. So they will bear witness against themselves that they were unbelievers.” (Verse 130)
Swali hapa halikusudiwi kutafuta taarifa, bali kutoa taarifa na kuandika ukweli kama ulivyotokea. Mwenyezi Mungu, ambaye Utukufu Wake hauna mipaka, anajua hali yao katika maisha haya. Jibu lao kwa swali hili ni kukiri tu upande wao kwamba wanastahili adhabu ya Akhera.
The question here is not meant to seek information but to provide it and record the facts as they took place. God who is infinite in His Glory knows what their situation in this life was. Their answer to this question is simply an acknowledgement on their part that they deserve the punishment of the hereafter.
Swali hili linaelekezwa kwa majini pamoja na wanadamu. Je, hii inamaanisha kwamba Mwenyezi Mungu amewatumia mitume kutoka miongoni mwao wenyewe, kama alivyowatuma mitume kwa wanadamu? Mwenyezi Mungu peke yake ndiye anayejua hali ya aina hii ya viumbe Vyake, majini, ambao wanabaki kuwa siri kwetu sisi wanadamu. Hata hivyo, kauli ya Qur’ani inaweza kufasiriwa kwa maana kwamba majini waliweza kusikiliza wahyi ulioteremshwa kwa Mtume wa Mwenyezi Mungu ﷺ na kuufikisha kwa watu wao, wakiwaonya dhidi ya kuendelea katika ukafiri wao. Mfano wa hilo umesimuliwa katika Sura ya 46, Al-Ahqaf (Vilima vya Mchanga):
This question is addressed to the jinn as well as humans. Does this mean that God has sent messengers to the jinn from among themselves, in the same way as He sent messengers to human beings? God alone knows the nature of this species of His creation, the jinn, who remain unknown to us human beings. However, the Qur’ānic statement may be interpreted to mean that the jinn have been able to listen to the revelations sent down to God’s Messenger and to convey it to their people, warning them against continuing in their disbelief. An example of this is reported in Sūrah 46, The Sand Dunes, or al Aĥqāf:
Sema jinsi Tulivyokutumia kundi la majini ambao, walipokuja na kusikiliza Qur'ani, walisemezana: "Nyamazeni mkisikiliza." Ilipomalizika kusomwa, walirejea kwa watu wao na kuwaonya. "Enyi watu wetu," walisema, "Tumesikia tu kitabu kilichoteremshwa baada ya ule wa Musa, kinachothibitisha yaliyotangulia kabla yake, na kinachoongoza kwenye ukweli na njia iliyonyooka. Enyi watu wetu, itikieni mwito wa yule anayewaita kwa Mwenyezi Mungu, na mwamini Yeye! Atawasamehe dhambi zenu na kukuokoeni na adhabu iliyo chungu."
Tell how We sent to you a band of jinn who, when they came and listened to the Qur’ān, said to each other: “Listen attentively.” As soon as its recitation was ended, they betook themselves to their people and gave them warning. “Our people”, they said, “We have just been listening to a revelation bestowed from on high after that of Moses, confirming what was revealed before it, and guiding to the truth and to a straight path. Our people, answer the call of the one who summons unto God and believe in Him! He will forgive you your sins and deliver you from a woeful scourge.
Wale wasiojali mwito wa yule anayemwita Mwenyezi Mungu hawawezi kumshinda duniani, wala hawana walinzi wowote badala yake. Hakika wao wamo katika upotevu ulio wazi.” (46: 29-32)
Those that give no heed to the one who calls unto God can never elude Him on earth, nor can they have any to protect them besides Him. Surely they are in evident error.” (46: 29-32)
Inawezekana kwamba swali analoulizwa majini na wanadamu, pamoja na jibu wanalolipata, linatokana na ukweli huu. Jambo lote ni sehemu ya elimu ambayo Mwenyezi Mungu ameihifadhi kwa ajili Yake mwenyewe. Haina faida kujaribu kwenda mbali zaidi katika kutoa jibu lililo wazi juu ya jambo hili.
It is probable that the question put by the jinn and human beings and the answer they receive are based on this fact. The whole matter is part of the knowledge God has kept for Himself. It is useless to try to go any further in establishing any clear answer on this point.
Basi wale wa majini na wanadamu wanaoelekezwa kwa maneno haya wanatambua kwamba swali hili halikusudiwi kupata taarifa, bali kuhifadhi kumbukumbu na kuongeza lawama kwa mwenendo wao. Kwa hiyo, wanakiri kikamilifu na kukiri kwamba wanastahili adhabu watakayopaswa kuipokea: “Watajibu:
Anyhow, those of the jinn and humans who are addressed in this way recognize that the question is not meant to solicit information but to record it and to add an element of reproach for their attitude. Therefore, they make a full confession and state that they deserve the punishment they are bound to receive: “They will reply:
“Watashuhudia dhidi ya nafsi zetu wenyewe.”“ (Aya ya 130) Hapa tunapaswa kutoa maoni: “Maisha ya dunia hii yamewadanganya. Kwa hiyo watatoa ushahidi dhidi ya nafsi zao kwamba walikuwa makafiri.” (Aya ya 130) Maoni haya yanaeleza hali yao katika maisha haya, wakivutwa na anasa, pamoja na kiburi kilichowapelekea kuwa makafiri. Siku ya Hukumu, watajishuhudia dhidi ya nafsi zao kwa sababu watatambua kwamba kukataa hakuna faida tena. Je, kuna hali yoyote ya kusikitisha zaidi kuliko kujikuta katika mtego ambapo mtu hawezi kusema hata neno moja la kukataa kwa ajili ya kujitetea, achilia mbali neno la kuhalalisha?
‘We bear witness against ourselves.’“ (Verse 130) At this point we have a comment to make: “The life of this world has beguiled them. So they will bear witness against themselves that they were unbelievers.” (Verse 130) This comment describes their situation in this life, lured on by pleasures, with an arrogance that has led them to be unbelievers. On the Day of Judgement, they testify against themselves because they realize that denial is of no use. Can there be any situation more miserable than to find oneself in a fix where one cannot say in one’s own defence even a word of denial, let alone a word of justification?
Tafakari kwa muda juu ya mtindo wa ajabu wa Qur'ani ambao huchora matukio ya siku zijazo ili tuweze kuyaona sasa hivi, kana kwamba yanatendeka mbele ya macho yetu. Qur'ani imeteremshwa ili isomwe kwa watu katika maisha haya, katika mazingira yao wenyewe. Lakini inaonyesha matukio ya maisha ya Akhera kana kwamba yanatendeka sasa, wakati matukio ya maisha haya ni ya zama ambazo zimepita kwa muda mrefu. Kwa njia hii, tunasahau kwamba Siku ya Hukumu bado iko mbele yetu. Tunahisi kwamba iko hapa, sasa.
Let us reflect for a moment on the remarkable Qur’ānic style which paints future events so that we can visualise them now, as if they were taking place in front of our very eyes. The Qur’ān is revealed so that it is read to people in this life, in their own surroundings. But it portrays the scenes of the life to come as if they are taking place now, while scenes of this life belong to an era which has long since passed. In this way, we forget that the Day of Judgement is still to come. We feel that it is here, now.
Hili linawezekana tu kwa sababu ya mtindo wa ajabu wa Qur'ani: "Maisha ya dunia hii yamewadanganya. Basi watajishuhudia wenyewe kwamba walikuwa makafiri." (Aya ya 130)
This is only made possible by the remarkable style of the Qur’ān: “The life of this world has beguiled them. So they will bear witness against themselves that they were unbelievers.” (Verse 130)
Wakati tukio linapokamilika, hotuba inaelekezwa kwa Mjumbe wa Mwenyezi Mungu ﷺ, kwa wafuasi wake, na kwa wanadamu wote kwa ujumla. Hotuba hiyo inatoa maoni kuhusu hukumu iliyotolewa dhidi ya wanadamu waovu na majini, na ukweli kwamba kundi kubwa namna hiyo limehukumiwa kuingia motoni. Hatima yao inathibitishwa tu baada ya wao wenyewe kukiri dhidi ya nafsi zao kwamba waliendelea kukataa imani, licha ya kupokea Mitume waliowasimulia ufunuo wa Mungu na kuwaonya juu ya yale yaliyo mbele yao ya adhabu ya Mungu iwapo wataendelea kuikataa imani. Maoni haya hapa yanafanya wazi kwamba adhabu ya Mungu haimpati mtu yeyote bila kuonywa kwanza.
When the scene is complete, the address is made to God’s Messenger (peace be upon him), his followers and to mankind generally. The address includes a comment on the judgement made against evil human beings and jinn and the fact that such a great multitude are condemned to the fire. Their fate is sealed only after they have testified against themselves that they continued to disbelieve despite receiving messengers who related to them God’s revelations and warned them against what awaited them of God’s punishment if they continued to reject the faith. The comment here makes it clear that God’s punishment does not befall anyone without warning.
Mungu hawahesabu watu wala kuwaadhibu kwa kukufuru kwao hadi wawe wameonyeshwa ukweli na kupokea maonyo kutoka kwa wajumbe wa Mungu wanaowasimulia ufunuo Wake: "Na hivyo ndivyo Mola wenu Mlezi asingeliangamiza miji kwa dhulma yake, hali watu wake wakiwa hawana habari." (Aya ya 131)
God does not hold people accountable and does not punish them for their disbelief until after they have been shown the fact and received warnings from God’s messengers who relate His revelations to them: “And so it is that your Lord would never destroy a community for its wrongdoing, while they remain unaware.” (Verse 131)
Rehema ya Mwenyezi Mungu ni kwamba, ingawa amemuumba mwanadamu katika maumbile yanayomfanya daima atamani kumtafuta Mola wake, na ingawa amempa akili na ufahamu, Yeye hamuadhibu kwa kukataa kwake imani mpaka amtume Mitume wa kuwaonya. Maumbile yake yanaweza kupotoka, na akili yake inaweza kupotoshwa. Kwa kweli, miitikio yote ya kibinadamu inaweza kuwa yenye kasoro, licha ya ishara zote na viashiria vyote ambavyo mwanadamu anaviona katika ulimwengu unaomzunguka. Hivyo basi, Mwenyezi Mungu amewakabidhi Mitume Wake kazi ya kuokoa maumbile na akili ya mwanadamu dhidi ya upotovu, na kuifanya sifa yao ya kupokea mambo iwe wazi kwa viashiria alivyoviweka, ili waweze kutoa miitikio sahihi. Adhabu huja tu baada ya kukataa kwa makusudi na kuikataa imani licha ya maonyo na ujumbe wa Mwenyezi Mungu.
God’s grace is such that in spite of the fact that He has shaped human nature in a way which makes it always keen to seek its Lord, and the fact that He has given human beings intelligence and understanding, He does not punish them for their disbelief until He sends them messengers to warn them. Their nature may deviate and their intellect may be lured away. Indeed, all human responses may be defective despite all the signs and indicators man sees in the world around him. Hence, God has assigned to His messengers the task of saving human nature and intellect from deviation and of making their receptive qualities open to what He has placed of indicators so that they can give the right responses. Punishment only comes after deliberate denial and rejection of the faith despite God’s warnings and messages.
Kwa hiyo, asili ya mwanadamu na akili yake haitoi kinga dhidi ya makosa, wala haihakikishi uongozi kwenye ukweli na upinzani dhidi ya matamanio. Badala yake, yote haya lazima yaungwe mkono na imani.
So man’s nature and intellect do not provide immunity from error nor do they guarantee guidance to the truth and resistance to desire. Rather, all these must be supported by faith.
Kanuni nyingine imeelezwa kuhusu malipo na adhabu. Inawahusu waumini na waovu kwa usawa: "Wote watakuwa na daraja zao kulingana na matendo yao. Mola wako Mlezi hana habari ya wanayoyafanya." (Aya ya 132)
Waumini wana daraja zao, moja juu ya nyingine, wakati waovu wana daraja zao wenyewe, moja ikizama chini ya nyingine. Wanapata au kuzama katika daraja zao kulingana na matendo yao ambayo yamefuatiliwa hadi maelezo madogo kabisa: "Mola wako Mlezi hana habari ya wanayoyafanya." (Aya ya 132)
Another rule is stated concerning reward and punishment. It is applicable to believers and evil ones in equal measure: “They all shall have their grades in accordance with their deeds. Your Lord is not unaware of what they do.” (Verse 132) The believers have their grades, one above the other, while the evil ones have their own grades, one sinking below the other. They attain or sink into their grades according to their deeds which have been monitored to the finest detail: “Your Lord is not unaware of what they do.” (Verse 132)