Sura hii fupi inagusa mambo mengi ya msingi yenye umuhimu mkubwa katika maisha ya mwanadamu. Mtindo wake una sifa ya vidokezo vyenye nguvu. Ukweli mwingi wa aina hii hauwezi kukusanywa kwa ufupi katika namna yoyote ya uandishi isipokuwa ule wa Qur’ani, kwa uwezo wake wa kipekee wa kugusa nyuzi sahihi kwa mapigo ya haraka na yenye kupenya.

This short sūrah touches on a great many facts which are of central importance to human life. Its style is characterized by powerful allusions. Numerous facts of this nature are not easily combined in any form of concise writing except that of the Qur’ān, with its unique ability to hit the right chords with such swift and penetrating strokes.

Sura hii inaanza kwa kiapo chenye msisitizo kinachothibitisha ukweli wa asili kuhusu maisha ya mwanadamu: "Naapa kwa mji huu, mji ambamo wewe ni mkazi, na kwa mzazi na mtoto wake: hakika Sisi tumemuumba mwanadamu katika taabu." (Aya 1-4) Mji huo ni Makka, ambao una Al-Ka`bah, nyumba takatifu ya Mungu, ambayo ndiyo hekalu la kwanza kujengwa duniani hapa kama mahali pa amani, ambapo watu huweka silaha chini na kusahau ugomvi wao. Wanakutana humo kwa amani; kila mmoja ni mtakatifu kwa wote. Hata mimea, ndege na viumbe vyote vilivyomo katika mji huu wanafurahia usalama kamili na kamili. Ni Nyumba iliyojengwa na Ibrahim, baba wa Ismaili, ambaye ni babu wa Waarabu wote na Waislamu wote.

The sūrah opens with an emphatic oath asserting an inherent fact of human life: “I swear by this city, this city in which you are a dweller, by parent and offspring: indeed, We have created man in affliction.” (Verses 1-4) The city is Makkah, which houses the Ka`bah, the sacred house of God that was the first temple ever to be erected on this earth as a place of peace where people put down their weapons and forget their quarrels. They meet there in peace; each is sacred to all. Even the plants, the birds and all creatures that happen to be in this city enjoy full and complete security. It is the House built by Abraham, the father of Ishmael, who is the grandfather of all Arabs and Muslims.

Mungu kisha anamheshimu Mtume Wake, Muĥammad, kwa kumtaja yeye na makazi yake huko Makkah, jambo ambalo linaongeza utakatifu wa mji huo, heshima yake na utukufu wake. Hili ni jambo lenye umuhimu mkubwa katika muktadha huu; kwani makafiri walikuwa wakikiuka utakatifu wa Nyumba kwa kuwasumbua Mtume ﷺ na Waislamu waliokuwa ndani yake. Lakini Nyumba ni takatifu, na makazi ya Mtume ﷺ katika mazingira yake yanaifanya iwe takatifu zaidi.

God then honours His Prophet, Muĥammad, by mentioning him and his residence in Makkah, a fact which adds to the sanctity of the city, its honour and glory. This is a point of great significance in this context; for the unbelievers were violating the sanctity of the House by harassing the Prophet and the Muslims in it. But the House is sacred and the Prophet’s dwelling in its neighbourhood makes it even more so.

Kiapo cha Mungu kwa mji huu na kwa makao ya Mtume ﷺ ndani yake huongeza zaidi utakatifu wake na utukufu wake, jambo linalofanya mwenendo wa makafiri kuwa wa kiburi kupita kiasi na wa kukosoleka. Mwenendo wao unakuwa wa pekee zaidi, ukizingatia madai yao ya kuwa walinzi wa Nyumba, wazao wa Ismaili, na wafuasi wa Ibrahimu.

God’s oath by this city and by the Prophet’s residence in it adds even more to its sacredness and glory, which consequently makes the unbelievers’ attitude grossly impertinent and objectionable. Their attitude becomes even more singular, considering their claims to be the custodians of the House, Ishmael’s descendants and Abraham’s followers.

Baada ya kuanzisha ukweli huu kuhusu tabia ya binadamu na maisha ya binadamu, sūrah inaendelea kujadili baadhi ya madai anayotoa mwanadamu na baadhi ya dhana zinazojenga tabia yake. "Je, anadhani hakuna mwenye uwezo juu yake? Anasema: 'Nimetumia mali nyingi.' Je, anadhani hakuna anayemwona?" (Aya 5-7)

Having established this fact concerning human nature and human life, the sūrah goes on to discuss some of the claims that man makes and some of the concepts underlying his behaviour. “Does he think that no one has power over him? He says: ‘I have spent abundant wealth.’ Does he think that none observes him?” (Verses 5-7)

Kiumbe huyu, binadamu, ambaye mateso na mapambano yake hayakomi kamwe, husahau asili yake halisi na hujivuna sana kwa yale ambayo Mungu amempa ya nguvu, uwezo, ujuzi na ustawi, hata hutenda kana kwamba hana wajibu kwa anayoyafanya. Hujiingiza katika dhuluma, ukandamizaji, kuwaonea wengine na unyonyaji, akijaribu kujipatia utajiri mkubwa. Hujiharibu yeye mwenyewe na wengine bila kujali chochote chenye thamani. Huyo ndiye tabia ya mtu ambaye moyo wake umeondolewa imani.

This creature, man, whose suffering and struggling never come to an end, forgets his real nature and becomes so conceited with what God has given him of power, ability, skill and prosperity that he behaves as if he is not accountable for what he does. He indulges in oppression, tyranny, victimization and exploitation, trying to acquire enormous wealth. He corrupts himself and others in total disregard of anything of value. Such is the character of a man whose heart is stripped of faith.

Anapoitwa kutoa katika njia nzuri, husema, "Nimetumia mali nyingi," na ametoa zaidi ya kutosha. "Je, anadhani hakuna anayemwona?" (Aya ya 7)

When he is called upon to spend for good causes, he says, “I have spent abundant wealth,” and given more than enough. “Does he think that none observes him?” (Verse 7)

Je, amesahau kwamba Mungu anamwangalia? Anaona alichotumia na kwa madhumuni gani. Lakini mwanadamu bado anapuuza jambo hili, akidhani kwamba Mungu hajui alichokifanya.

Has he forgotten that God is watching over him? He sees what he has spent and for what purposes. But man still ignores this, thinking that God is unaware of what he has done.

Kwa kuzingatia kiburi cha binadamu, kinachomfanya aamini kwamba hashindwi, na kwa kuzingatia ubahili wake na madai yake ya kuwa ametumia mali nyingi, Qur'ani inamuwekea mbele neema ambazo Mwenyezi Mungu amempa, zinazodhihirika katika uwezo wake wa asili, ingawa yeye ameyadharau: "Je, Hatukumpa macho mawili, na ulimi na midomo miwili, na kumwonyesha njia mbili?" (Aya 8-10)

Hizi ni neema alizopewa mwanadamu ili amsaidie kufuata uongofu sahihi: macho yake, ambayo kwayo anatambua ushahidi wa uweza wa Mungu na ishara zilizoko katika ulimwengu wote, ambazo zinapaswa kumsukuma kuukubali imani; na ulimi wake na midomo yake, ambavyo ni njia yake ya kuzungumza na kujieleza. Neno moja wakati mwingine hufanya kazi ya upanga au bunduki ya risasi, na linaweza kuwa na athari kubwa zaidi kuliko yoyote kati ya hizo. Kwa upande mwingine, linaweza kumtumbukiza mtu motoni, yaani Jahannamu. Mu'ādh bin Jabal alisema: "Nilikuwa pamoja na Mtume ﷺ safarini. Siku moja nilikuwa natembea kando yake, nikasema: 'Ewe Mjumbe wa Mungu! Nielekeze jambo nitakalolifanya litakaloniingiza peponi na kunikinga na Jahannamu.' Akasema: 'Hakika umeuliza jambo kubwa, lakini ni jepesi kwa yule ambaye Mungu amemrahisishia. Mwabudu Mungu peke yake, usimshirikishe na chochote; shika Sala zako kwa wakati; toa zakāt [yaani kile kinachostahiki kwa maskini kutokana na mali yako]; funga Ramadhani; na fanya Hijja.' Kisha Mtume ﷺ akasema: 'Je, nikujulishe milango ya wema?' Nikasema: 'Ndiyo, ewe Mjumbe wa Mungu, tafadhali fanya hivyo.' Akasema: 'Saumu ni ngao na kinga yako; sadaka hufuta makosa yako kama vile maji yanavyozima moto unaowaka; na kuswali kwako katikati ya usiku ni ishara ya uchaji Mungu.' Kisha akasoma aya: {Ambao viuno vyao huondoka vitandani mwao, wakimwomba Mola wao kwa khofu na matumaini; na hutoa sadaka katika yale tuliyowaruzuku. Nafsi haijui waliyofichiwa ya furaha ya macho kuwa ni malipo ya yale waliyokuwa wakiyatenda.} (32: 16-17) Kisha Mtume ﷺ akaongeza: 'Je, nikujulishe kiini cha jambo hili, nguzo yake, na daraja lake la juu zaidi?' Nikasema: 'Ndiyo, ewe Mjumbe wa Mungu, tafadhali fanya hivyo.' Akasema: 'Moyo ni Uislamu, yaani'

These are the favours bestowed on man to help him follow right guidance: his eyes with which he recognizes the evidence of God’s might and the signs throughout the universe which should prompt him to adopt the faith, and his tongue and lips which are his means of speech and expression. One word sometimes does the job of a sword or a shotgun and can be even more effective than either. It may, on the other hand, plunge a man into the fire of hell. Mu ‘ādh ibn Jabal said: “I was with the Prophet on a journey. One day I was walking beside him when I said, ‘Messenger of God! Point out to me something I may do to take me to paradise and keep me away from hell.’ He said, ‘You have indeed asked about something great, yet it is quite attainable by those for whom God has made it easy. Worship God alone, assigning to Him no partner, offer your prayers regularly, pay out your zakāt [i.e. what is due to the poor of one’s money], fast in the month of Ramadān and offer the pilgrimage.’ The Prophet then said, ‘Shall I point out to you the gates of goodness?’ I said, ‘Yes, Messenger of God, please do.’ He said, ‘Fasting is a safeguard and a means of protecting yourself; charity erases your errors just as water extinguishes a burning fire; and your praying in the late hours of the night is the sign of piety.’ He then recited the verse, “[those] who forsake their beds as they call on their Lord in fear and in hope; and who give in charity of what We have bestowed on them. No soul knows what bliss and comfort is in store for these as reward for their labours.” (32: 16-17) The Prophet then added: ‘Shall I tell you what the heart of the matter is, its backbone and its highest grade?’ I said, ‘Yes, Messenger of God, please do.’ He said, ‘The heart is Islam, i.e.

Sūrah hii iliteremshwa Makkah wakati Uislamu ulipozungukwa na maadui wenye nguvu, na dola iliyoweza kutekeleza sheria zake haikuwepo. Utumwa ulikuwa umeenea sana Arabia na duniani kote. Matibabu waliyopewa watumwa yalikuwa ya kikatili. Baadhi ya watumwa au waliokuwa watumwa, kama `Ammār ibn Yāsir na familia yake, Bilāl ibn Rabah, na wengine, walipokubali Uislamu, hali yao ilizidi kuwa mbaya, na mabwana zao wakatili waliwatesa kwa mateso yasiyovumilika. Ikawa dhahiri kwamba njia pekee ya kuwaokoa ilikuwa kuwanunua kutoka kwa mabwana zao. Abū Bakr, Sahaba wa Mtume ﷺ, alikuwa, kama kawaida yake, wa kwanza kujitokeza kwa tukio hilo, kwa ujasiri wote na moyo wa kishujaa uliohitajika.

This sūrah sas revealed in Iakkah when IslaM was surrounded powerful enemies and the state that would implement its laws s non-existent. Slavery was widespread in Arabia and the world large. The treatment meted out to slaves was brutal. When some the slaves or former slaves, like `Ammār ibn Yāsir and his family, Bilāl ibn Rabah, and others, accepted Islam their plight became worse, and their cruel masters subjected them to unbearable torture. then became clear that the only way to save them was to buy them from their masters. Abū Bakr, the Prophet’s Companion, was, as usual, the first to rise to the occasion, with all the boldness and gallantry it required.

Ibn Isĥāq anasimulia:

Ibn Isĥāq relates:

Bilāl, mtumwa wa Abū Bakr, alikuwa mali ya mtu fulani wa kabila la Jumaḥ kwa kuwa alizaliwa akiwa mtumwa. Hata hivyo, alikuwa Muislamu wa kweli na moyo safi. Umayyah ibn Khalaf, bwana wa Jumaḥ, alikuwa akimtoa Bilāl nje wakati joto lilipokuwa kali kupita kiasi, na kuamuru alazwe chali juu ya mchanga wa moto wa Makkah, kisha kuweka jiwe kubwa kifuani mwake. Kisha angemwambia Bilāl kwamba atabaki hivyo hadi afe au akatae Muhammad ﷺ na kukubali kuabudu sanamu zinazoitwa al-Lat na al-‘Uzzā, miungu wa kike wa Waarabu wapagani. Chini ya shinikizo la namna hiyo yote, Bilāl alikuwa akisema tu, ‘Mmoja, Mmoja,’ akimaanisha kwamba Mungu ni mmoja tu.

Bilāl, Abū Bakr’s servant, was owned by some individual of the clan of Jumaĥ as he was born a slave. He was, however, a genuine Muslim and clean- hearted. Umayyah ibn Khalaf, the Jumaĥ master, used to take Bilāl out when it became unbearably hot and order him to be laid down on his back on the hot sand of Makkah and cause a massive rock to be placed on his chest. Then, he would say to Bilāl that he was to stay like that until he died or renounced Muĥammad and accepted as deities the idols called al-Lat and al-‘Uzzā, the goddesses of the pagan Arabs. Under all such pressure, Bilāl would simply say, ‘One, One,’ meaning that there is only one God.

Siku moja, Abū Bakr alipita na kumwona Bilāl katika hali hiyo. Alimwambia Umayyah: 'Je, hukumwogopa Mungu unapomtesa nafsi hii isiyo na msaada? Utaendelea kufanya hivi hadi lini?' Umayyah akajibu, 'Wewe ndiye uliyemharibu, basi wewe ndiye umwokoe.' Abū Bakr akasema, 'Nitafanya hivyo. Nina mvulana mweusi anayefuata dini yako, lakini ana nguvu na ni hodari zaidi kuliko Bilāl. Unasemaje kuhusu makubaliano ya kubadilishana?' Umayyah akasema, 'Nakubali.' Abū Bakr akasema, 'Basi yeye ni wako.' Kisha Abū Bakr akamchukua Bilāl na kumwacha huru.