Kwa wale wanaotawanya mbali na kwa upana; Kwa wale wanaobeba mizigo mizito; Kwa wale wanaokwenda kwa wepesi na upole; Kwa wale wanaogawanya kwa amri; Kile mnachoahidiwa ni cha kweli hakika, na hukumu hakika itakuja. (Aya 1-6)

By those that scatter far and wide; By those that are heavily laden; By those that speed along with gentle ease; By those that distribute by command; That which you are promised is true indeed and for certain, judgement is bound to come, (Verses 1-6)

Sura hii inaanza kwa mdundo wa haraka, ikitumia misemo yenye maana mbili ili kuashiria kwamba inazungumzia jambo zito linalostahili umakini wetu wote.

The surah begins with a quick beat, using ambiguous phrases to imply that it is talking about a serious matter that deserves our full attention.

Hata hivyo, maneno manne yenye utata yaliyotumika katika aya nne za mwanzo, yaani *al-dhariyat*, *al-hamilat*, *al-jariyat* na *al-muqassimat*, yamewafanya watu wauliza maswali, hata katika siku za mwanzo kabisa za Uislamu, walipotafuta ufafanuzi zaidi. Kuhusiana na hili, Ibn Kathir anaeleza:

Inevitably though, the four ambiguous words used in the first four verses - al-dhariyat, al-hamilat, al-jdriyat and al-muqassimat - have made people ask questions, even in the very early days of Islam, as they sought further explanation. In this respect, Ibn Kathlr reports:

Siku moja Ali alisimama juu ya mimbari huko Kufa akasema: "Mkiwa na swali lolote kuhusu aya ya Qur'ani au hadith ya Mtume ﷺ, nitawajibu." Ibn al-Kawwa' alimuuliza maana ya al-dhariyat, [zile zinazotawanya], naye akajibu, "ni upepo."

‘All was on the pulpit in Kufah one day when he said: ‘If you have any query about a verse in the Qur’an or a hadith by the Prophet, I will give you an answer.’ Ibn al-Kawwa’ asked him the meaning of al-dhariyat, [those that scatter], and he answered, ‘the winds’.

Kisha akasema: ‘Vipi kuhusu al-hdmilat [zile zenye kubeba mizigo mizito]?’ (Ali akajibu, ‘mawingu’. Kisha yule mtu akauliza kuhusu al-jariyat [zile zinazokwenda kasi], na jibu la ‘Ali lilikuwa, ‘merikebu’. Yule mtu akauliza:

Then he said: ‘What about al-hdmilat [those heavily laden]?’ (Ali answered, ‘the clouds’. The man then asked about al-jariyat [those that speed along], and ‘All’s answer was, ‘the ships’. The man asked:

"Je, vipi kuhusu al-muqassimat [wale wanaogawanya]?" "Wote walisema, 'Malaika'?"

‘What about al-muqassimat [those that distribute]?’ ‘All said, ‘the angels’?

Vivyo hivyo hivyo pia kwa kiapo cha pili: "Naapa kwa mbingu zenye njia zake za nyota; hakika nyinyi mko katika kutofautiana katika mnayoyasema. Anapotoshwa kutoka humo ye yote anayepotoshwa." (Al-Dhariyat 7-9) Kiapo hiki ni kwa mbingu iliyojengwa kwa ukamilifu, yenye njia zilizounganishwa kwa uangalifu, kama viungo vya mnyororo. Hii inaweza kuwa aina moja ya mawingu yanavyokusanyika angani, yakionekana kama uso wa maji au mchanga wakati wa au baada ya kipindi cha upepo mkali.

The same may be said about the second oath: “By the sky and its starry pathways you people are at variance in what you say abandoned by whoever wishes to turn away.” Weeses 7-9) This oath is by the sky that is perfectly built, with pathways that are carefully interconnected, like the links of a chain. This may be one form clouds take as they gather in the sky, looking like a watery or sandy surface during or after a windy period.

Kwa upande mwingine, maelezo haya yanaweza kuwa ya kweli kuhusu mpangilio wa kudumu wa obiti ambazo zimeratibiwa kikamilifu na pengine zimeunganishwa.

On the other hand, this description may be true of the permanent order of orbits that are perfectly coordinated and probably interconnected.

Kiapo hiki, kwa mbingu iliyopangwa kwa ukamilifu, kinathibitisha kwamba makafiri wametofautiana katika wanachosema na wanachoamini. Msimamo wao ni dhaifu, hauna mizizi wala msingi. Watu wanaweza kuacha imani wapendavyo, au kushikilia nayo wakitaka. Hakuna makubaliano ya jumla wala uratibu kuhusu uhalali wake. Hali yao ni ya mkanganyiko na wasiwasi wa daima. Ndivyo ilivyo batili: misingi inayobadilika-badilika, na njia iliyochanganyika isiyo na alama wala mwanga.

This oath, by the perfectly arranged sky, confirms that the unbelievers are at variance in what they say and believe. Their stand is shaky, lacking roots and foundations. People may abandon belief at will, or stick to it if they wish. There is no general agreement or coordination as to its validity. The situation is one of perpetual confusion and worry. Such is falsehood: shifting grounds and a maze without markings or light.

Daima hubadilika kama mchanga wa jangwani, bila msingi imara wala kipimo sahihi. Watu wanapokubaliana juu ya jambo fulani katika imani, punde hutengana na kujikuta wamo katika mzozo. Mkanganyiko wao unaonekana zaidi wanapowekwa dhidi ya mandhari ya mbingu, ambayo imepangwa na kuratibiwa kikamilifu.

It is always shifting like a desert sand, lacking firm basis and accurate measure. When people agree on some aspect of faith, they soon diverge and find themselves in dispute. Their confusion is seen even more clearly when it is shown against the background of the sky, which is perfectly ordered and coordinated.

Picha tofauti inachorwa baadaye. Inaonyesha kundi jingine, lililotulia katika imani yao, lenye hamu ya kutenda mema bila kujisifu juu yake, likiwa macho kikamilifu usiku wanapojitolea kwa ibada ya usiku.

Next, a contrasting image is drawn. This depicts a different group, reassured in their certainty, eager to do what is good without boasting about it, fully awake at night when they volunteer their night worship:

Wacha Mungu watakuwa katikati ya bustani na chemchemi. Watapokea kwa furaha yale ambayo Mola wao atawapa, kwa sababu walikuwa na hamu ya kutenda mema.

The God-fearing will be amid gardens and springs. They will happily receive what their Lord will grant them; for they were keen to do good.

Walikuwa wakilala kidogo sana usiku, na walikuwa wakimwomba Mwenyezi Mungu msamaha wakati wa alfajiri, na walikuwa wakitoa sehemu iliyo haki katika mali zao kwa anayeomba msaada na kwa aliyenyimwa.

They would sleep but little at night, and would pray for forgiveness at the time of dawn, and would give a right fill share of their possessions to the one who asks [for help] and the one who is deprived. (Verses 15-19)

Kundi hili liko macho kikamilifu, lina hisia nyeti kwamba Mungu anawaona, na kwa hivyo wanaangalia kwa makini tabia zao wenyewe. Hawa watakuwa "miongoni mwa bustani na chemchemi. Watapokea kwa furaha kile ambacho Mola wao atawapa." (Aya 15-16) Mungu anawapa baraka nyingi kama malipo ya yale wanayofanya katika maisha yao haya ya kwanza, wakimwabudu Yeye kana kwamba wanamwona, na wakitambua kwamba Yeye anawaona: "kwa kuwa walikuwa na hamu ya kutenda mema." (Aya 16) Hamu yao ya kujitahidi kufanya vizuri inaonyeshwa kwa taswira nzuri sana: "Walikuwa wakilala kidogo sana usiku, na walikuwa wakiomba msamaha wakati wa alfajiri," (Aya 17-18) Ndio wale wanaokesha usiku wakati wengine wamelala fofofo. Wanamgeukia Mola wao, wakimsihi awasamehe dhambi zao. Wanalala kidogo sana wakati wa usiku, wakipendelea kuzungumza na Mola wao na kufurahia raha ya kuwa karibu Naye, wakati ambapo hakuna mtu mwingine anayefahamu ukaribu huo.

This group are fully alert, sensitive to the fact that God watches them and, therefore, they carefully watch their own behaviour. These will be placed “amid gardens and springs. They will happily receive what their Lord will grant them.” (Verses 15-16) God grants them blessings in abundance as a reward for what they do in this their first life, worshipping Him as if they see Him and realizing that He sees them: “for they were keen to do good.” (Verse 16) Their desire to excel is portrayed in a splendid image: “ They would sleep but little at night, and would pray for forgiveness at the time of dawn,” (Verses 17-18) They are the ones who stay up at night when others are fast asleep. They turn to their Lord, appealing to Him to forgive them their sins. They sleep but little during the night, preferring to address their Lord and enjoy the pleasure of being in close contact with Him, when no one else is aware of that contact.

Duniani kuna ishara kwa wenye imani thabiti, na pia ndani yenu wenyewe: je, hamuoni? Na mbinguni ndiko riziki yenu na kila mnachoahidiwa. Naapa kwa Mola wa mbingu na ardhi, hili ni kweli kabisa, kweli kama vile mlivyopewa uwezo wa kusema.

On earth there are signs for those with sure faith, and in yourselves too: can you not see] And in the sky is your sustenance and all that you are promised. By the Lord of the heavens and the earth, all this is the very truth, just as true as you are endowed with speech.

(Aya 20-23)

(Verses 20-23)

Aya hizi zinaelekeza mawazo yetu kwenye ishara nyingi zisizo na idadi zinazoshuhudia umoja wa Mungu, zilizo duniani na ndani yetu wenyewe. Pia zinatuongoza kutazama mbinguni kwa ajili ya riziki zetu, kwa kuwa yote hupimwa kwa kipimo maalum.

These verses turn our attentions to the countless signs testifying to God’s oneness, both on earth and within ourselves. They also guide us to look to heaven for our means of sustenance, as it is all measured.

Wanamalizia kwa kiapo kikubwa kwa Mungu Mwenyewe, Bwana wa mbingu na ardhi, wakithibitisha kwamba ujumbe waliopewa kutoka Kwake ni kweli kabisa.

They finish with a great oath by God Himself, the Lord of the heavens and earth, confirming that the message given to them from Him is absolutely true.

"Duniani kuna ishara kwa wale wenye imani thabiti, na ndani ya nafsi zenu pia: je, hamuoni?" (Aya 20-21) Ardhi tunayoishi ni maonyesho makubwa ya ishara na miujiza ya Mwenyezi Mungu (SWT). Hadi sasa, wanadamu wameweza kuona sehemu ndogo tu ya miujiza hii, ingawa kila siku tunagundua jambo jipya na la ajabu. Vilevile, kuna maonyesho ya kustaajabisha yanayofanyika ndani yetu, ndani ya nafsi ya binadamu pamoja na siri zake za ajabu zinazofanana na zile za ulimwengu. Aya hizi mbili fupi zinarejelea maonyesho hayo mawili makubwa, zikiyafungulia milango kwa kila anayetaka kutazama na kuamini. Mtu wa namna hiyo atajaza maisha yake kwa furaha na starehe, mafunzo ya kina na utajiri wa elimu ya kweli.

“ On earth there are signs for those with sure faith, and in yourselves too: can you not see?” (Verses 20-21) The earth on which we live is a great exhibition of Gods signs and marvels. Until now, mankind has only been able to see a little of these marvels, even though we discover each day something new and remarkable. Likewise, there is a similarly breathtaking exhibition that takes place within us, within the human soul with its marvellous secrets that mirror those of the universe. These two short verses refer to these two great exhibitions, opening their gates wide for anyone who wishes to look and have faith. Such a person will, as a result, fill his life with pleasure and enjoyment, profound lessons and a wealth of true knowledge.

Ajabu nyingine inayotembea duniani imetajwa katika aya inayofuata:

The other wonder that walks on earth is mentioned in the next verse:

"Na katika nafsi zenu pia: je, hamuoni?" (Aya ya 21) Hakika mwanadamu ndiye ajabu kubwa zaidi, au muujiza mkubwa zaidi duniani, ingawa mara nyingi hajui hadhi yake halisi wala ajabu zilizofichika katika muundo wake. Yeye ni ajabu kubwa katika nje yake na ndani yake; mwili wake na roho yake. Mwanadamu anapoanza kujifikiria mwenyewe, daima hukutana na ajabu kubwa ya kutafakari: jinsi viungo vyake vilivyoumbwa, mpangilio wake mwilini, kazi zake na namna vinavyotekeleza kazi hizo; jinsi chakula kinavyosagwa na kufyonzwa; mchakato wa kupumua; mzunguko wa damu; mfumo wa fahamu za mishipa; tezi na vile zinavyotoa ili kuhakikisha ukuaji wa mwili na kuuweka ukifanya kazi, pamoja na mpangilio kamilifu, uwiano na ushirikiano kati ya mifumo hii yote. Kila kipengele cha ajabu kinajumuisha ajabu nyingine nyingi. Hakika, katika kila kiungo na kila sehemu ya kiungo kuna ajabu ya kustaajabisha.

“And in yourselves too: can you not see?” (Verse 21) Man is indeed the greatest wonder, or miracle on earth, although he is often oblivious to his own real status and to the secret wonders in his own constitution. He is a great wonder in his outer and inner self; his body and soul. When man begins to think about himself, he always finds some great wonder to contemplate: the way his organs are made, their distribution in his body, their functions and the way they perform those functions; how food is digested and assimilated; the process of breathing; blood circulation; the neurological system; the glands and what they produce to ensure physical growth and keep the body functioning, as also the perfect coordination, harmony and cooperation between all these systems. Every wonderful aspect encompasses many other wonders. Indeed, in every organ and part of an organ there is an amazing wonder.

Kisha kuna siri za nafsi ya mwanadamu na uwezo wake unaojulikana na usiojulikana: jinsi anavyoelewa, anavyohifadhi taarifa na jinsi anavyozikumbuka. Taarifa na picha huhifadhiwa wapi na vipi? Picha hizo, matukio na maono huchorwaje na kuwekwa wapi, na hurejeshwaje? Katika haya yote, tunazungumzia uwezo unaojulikana kwetu. Kisichojulikana ni kikubwa zaidi. Tunaona mianga michache ya haya nyakati za msukumo mkubwa, inayoashiria yaliyo nje ya uwezo wetu wa sasa.

Then there are the secrets of mans soul and its known and unknown abilities: how he understands, retains and retrieves information. Where are information and images stored and how? How and where are such images, scenes and visions printed, and how are they retrieved? In all this, we are speaking about abilities known to us. What is unknown is even greater. We see occasional glimpses of these during moments of great inspiration, pointing to what is beyond our current reach.

Baada ya maonyesho mawili ya ardhi na mwanadamu, sura hii inawasilisha maonyesho ya tatu kutoka ulimwengu wa juu, ambao mitazamo yetu haiwezi kuufikia. Ni huko ambako sehemu zetu za riziki na mahitaji ya maisha zimepangwa: “Na mbinguni ndiko riziki yenu na yale mnayoahidiwa.” (Aya ya 22)

After the two exhibitions of the earth and man, the surah presents a third from the world above, where our perceptions cannot reach. It is there that our shares of provisions and livelihood are determined: “And in the sky is your sustenance and all that you are promised.” (Verse 22)

Huu ni mguso wa ajabu. Njia za kujipatia riziki na riziki zenyewe zote ziko duniani. Mtu hufanya kazi kwa bidii na hutarajia kupata sehemu yake kutokana na kazi yake. Qur’ani, hata hivyo, inamgeuzia mtu macho kuelekea mbinguni, kwa Mwenyezi Mungu. Ni huko ambako sehemu za riziki hupangwa. Ardhi yenyewe, pamoja na njia zake zote za riziki, ni ishara kwa wale wenye yakini ya imani, zikielekeza kwa Mungu ili tumwombe fadhila zake. Hivyo ndivyo tunavyojiondoa mizigo ya dunia, tamaa ya nafsi na njia za mapato za haraka, ili hizi zisiwe kizuizi kinachotuzuia kumwinulia macho Mungu aliyeumba njia zote hizo.

This is a remarkable touch. The means of livelihood and provisions are all on earth. Man works hard and expects to receive his share as a result of his work. The Qur’an, however, turns man’s attention to the sky, to heaven, to God. It is there that shares are determined. The earth itself, and all its means of provisions, are signs for those who have certainty of faith, pointing to God so that we ask Him for His bounty. Thus do we get rid of worldly burdens, personal greed and the immediate means of income so that these do not become a barrier preventing us from looking up to God who has created all such means.

Every believer understands this statement properly, realizing that it does not mean that one should abandon one's livelihood. He knows that God has assigned to man the task of building life on earth. He understands that it means that man must not make it the focus of his attention. He should work on earth whilst looking up to heaven. He should use the means of his livelihood, realizing that they are not what brings him his provisions. These provisions are assigned to him in heaven, and what God has promised is certain to be fulfilled. Thus his heart breaks the shackles of the immediate concerns about his livelihood, finding in them signs pointing to their Creator. Man thus revives his bond with heaven while standing firmly on the earth. This is what God wants for man, whom He created from clay, then breathed in him of His own spirit, to make him nobler than most of His creation. Faith is the means that puts man in the best situation, because it returns him to that state of pure nature God gave him, before it was affected by deviation and corruption. Swahili translation: Kila muumini anaelewa kauli hii ipasavyo, akitambua kwamba haimaanishi kwamba mtu aache riziki yake. Anajua kwamba Mungu amemkabidhi mwanadamu jukumu la kujenga maisha duniani. Anaelewa kwamba maana yake ni kwamba mwanadamu asiifanye riziki kuwa kitovu cha umakini wake. Afanye kazi duniani huku akiutazama mbinguni. Atumie njia za riziki yake, akitambua kwamba si hizo zinazomletea riziki yake. Riziki hizo zimepangiwa kwake mbinguni, na kile Mungu alichoahidi hakika kitatimia. Hivyo moyo wake huvunja minyororo ya wasiwasi wa papo kwa papo kuhusu riziki, na kuziona ndani yake ishara zinazoelekeza kwa Muumba wake. Hivyo mwanadamu huufufua upya uhusiano wake na mbinguni huku akisimama imara ardhini. Hiki ndicho Mungu anachokitaka kwa mwanadamu, ambaye aliumba kutokana na udongo, kisha akampulizia roho yake mwenyewe, ili kumfanya awe mtukufu zaidi kuliko viumbe wake wengi. Imani ndiyo njia inayomweka mwanadamu katika hali bora kabisa, kwa sababu inamrudisha kwenye ile hali ya maumbile safi aliyopewa na Mungu, kabla haijaathiriwa na upotovu na uharibifu.

Tumeangalia sehemu ya kwanza ya sura hii hadi sasa. Sehemu ya pili inajumuisha marejeo mafupi ya hadithi za Ibrahim, Lut, Musa, watu wa Hud Nabii wa 'Ad, watu wa Salih Nabii wa Thamud, na watu wa Nuhu. Sehemu hii inahusiana kwa karibu na yaliyoitangulia katika sura, na pia na yanayofuata.

So far we have looked at the first part of the surah. The second part includes brief references to the stories of Abraham, Lot, Moses, the ‘Ad Prophet Hud’s people, the Thamud Prophet Salih’s people, and Noah’s people. This part closely relates to what preceded it in the surah and to what follows.

Je, umewahi kusikia hadithi ya wageni wenye heshima wa Ibrahim? Waliingia kumtembelea na kumsalimia kwa amani. Naye akajibu, "Amani," [akaongeza kwa nafsi yake] "Hawa ni wageni wasiojulikana." Akageuka upesi kwa watu wa nyumbani mwake, akaleta ndama mnono. Akauweka mbele yao, akisema: "Je, hamli?" Kisha akaingiwa na hofu kwao, lakini wakasema: "Usiogope." Wakampa habari njema ya [kuzaliwa kwa] mwana atakayejaaliwa elimu. Ndipo mkewe akaja kwa kelele kubwa, akajipiga uso wake, na kusema: "Mimi ni mwanamke tasa, mzee!" Wakasema: "Hivyo ndivyo itakavyokuwa. Hii ndiyo aliyosema Mola wenu. Yeye ndiye Mwenye hekima, Mjuzi wa kila kitu." Ibrahim akasema: "Shughuli yenu ni nini, enyi wajumbe?" Wakajibu: "Tumetumwa kwa watu waliopotea katika dhambi, ili tuwashushie mawe ya udongo, yaliyoalamishwa na Mola wako kwa ajili ya wale waliovuka mipaka." Tuliwatoa wale waumini waliokuwepo; lakini hatukupata humo yeyote aliyejisalimisha kwetu isipokuwa nyumba moja tu. Tukaacha humo ishara kwa wale wanaoogopa adhabu iumizayo. (Aya 24-37)

Have you heard the story of Abrahams honoured guests? They went in to see him and bade him peace. He answered, ‘Peace,9 [and added to himself] ‘These are strangers.* He turned quickly to his household and brought out afat calf He placed it before them, saying: ‘Will you not eat!* He then became apprehensive of them, but they said: ‘Do not be afraid. ’ They gave him the good news of [the birth of] a son who would be endowed with knowledge. His wife then came in with a loud cry, struck her face, and said: ‘A barren old woman!* Replied they: ‘Thus will it be. This is what your Lord said. He is the Wise, the All-Knowing.* Said Abraham: ‘What is your errand, messengers!* They replied: ‘We have been sent to a people lost in sin, to bring down on them stones of clay, marked as from your Lord for those who transgressed all bounds. We brought out such believers as were there; but We did not find there any who had surrendered themselves to Us apart from a single house. We left there a sign for those who fear the grievous suffering. (Verses 24-37)

Aya hizi zinazungumzia ishara moja au ishara kadhaa katika historia ya ujumbe wa Mwenyezi Mungu, kama zilivyo zile ishara zilizo duniani na ndani ya mwanadamu ambazo sura ilizitaja. Pia zinarejelea ahadi moja au ahadi kadhaa zinazotimizwa, kama zile ahadi ambazo sura ilizitaja mapema.

Ishara nyingine inatajwa kutoka katika historia ya Musa. Kumbukumbu fupi ya hili inatolewa ndani ya muktadha wa ishara kutoka katika historia ya wajumbe wa Mwenyezi Mungu.

Another sign is cited from the history of Moses. A brief reference to this is made within the context of the signs from the history of Gods messengers:

Katika Musa pia kuna ishara: Tulimtuma kwa Firauni kwa mamlaka iliyo wazi; lakini Firauni akageuka kwa kiburi cha uwezo wake, akasema [kuhusu Musa]: "Yeye ni mchawi tu, au labda ni mwendawazimu." Tukamkamata yeye na jeshi lake, tukawatupa wote baharini; naye alikuwa mwenye lawama.

In Moses, too, there is a sign: We sent him to Pharaoh with clear authority; but Pharaoh turned away in the pride of his power and said [ofMoses]: ‘He is but a sorcerer, or maybe a madman. ’ We seized him and his hosts, and cast them all into the sea: he was the one to blame. (Verses 38-40)

Mamlaka wazi aliyopewa Mungu na Musa ilikuwa hoja yake yenye nguvu na ushahidi usiopingika, pamoja na watu kuwa wakimheshimu na kumwogopa kwa uwepo wake.

The clear authority God gave to Moses was his powerful argument and irrefutable proof, as well as that people were in awe of his presence.

Lakini Firauni aligeuka akijivuna kwa nguvu zake, akaikataa hoja iliyo wazi na ushahidi wa maamuzi. Musa alipomwonyesha ishara za miujiza ambazo Mungu alikuwa amempa, Firauni alisema kwamba Musa ni "mchawi au mwendawazimu." Hili linathibitisha kwamba miujiza haiwezi kuongoza moyo ambao haujajitayarisha kuamini. Haiwezi kunyamazisha sauti inayong'ang'ania kurudia uzushi.

Yet Pharaoh turned away, proud of his power, and rejected the clear truth and the decisive proof. When Moses showed him the miraculous signs God had given him, Pharaoh said that Moses was ‘a sorcerer or a madman . This confirms that miracles will not guide a heart that is not prepared to believe. They cannot silence a voice that insists on repeating fabrications.

Sura hii haitoi maelezo ya kisa cha Musa. Inaenda moja kwa moja hadi mwisho wake: "Tukamshika yeye na jeshi lake, tukawatupa wote baharini; naye alikuwa mwenye kulaumiwa" (Aya ya 40). Firauni alistahili kabisa lawama zote kwa sababu ya uasi wake na kukataa kwake ujumbe wa Mungu.

The surah does not give details of Moses’ story. It proceeds straight to its conclusion: “ We seized him and his hosts, and cast them all into the sea: he was the one to blame” (Verse 40) Pharaoh certainly deserved all blame because of his transgression and rejection of God’s message.

Tumeijenga mbingu kwa nguvu; na hakika Sisi ni wenye kuiweka kwa upanuzi mkubwa. Na ardhi tumeitandaza; basi Sisi ni mbora wa kutandaza! Na kila kitu tumekiumba kwa jozi, ili mpate kukumbuka. Basi kimbilieni kwa Mwenyezi Mungu; hakika mimi ni mwonyaji wake aliye wazi kwenu. Wala msimshirikishe Mwenyezi Mungu na kitu kingine; hakika mimi ni mwonyaji wake aliye wazi kwenu. (Aya 47-51)

We built the skies with power; and We gave it a vast expanse; and We spread out the earth: how well have We prepared it! All things We have created in pairs, so that you may take thought. Flee, then, to God! I am sent by Him to give you clear warning; and do not associate partners with Him: I am sent by Him to give you clear warning! Verses 47-51)

Aya hizi zinaturudisha akilini mwetu kwenye maonyesho makubwa ya ulimwengu yaliyotolewa na sura hii mwanzoni mwake, zikitoa hapa picha nyingine ambayo Qur'ani inaiweka mbele ya macho na akili zetu. Zinaongezwa marejeo zaidi ya ishara za Mwenyezi Mungu, zikiunganisha ile iliyotolewa na Nuhu na watu wake na ile ya mbingu, ardhi na viumbe vingine. Hili linafikia kilele chake kwa wito kwa wanadamu wakimbilie kwa Mola wao, wajisalimishe Kwake, na wasimshirikishe Yeye na chochote.

These verses take us back to the great universal exhibition the surah presented in its opening, providing here yet another image the Quran puts before our eyes and minds. Further references are added to Gods signs, linking that provided by Noah and his people with that of the heavens, the earth and other creatures. This culminates with a call to mankind to flee to their Lord, submitting themselves to Him and associating no partners with Him.

"Nasi tumeijenga mbingu kwa nguvu; na hakika Sisi ni wenye kuiongeza upana wake" (Aya ya 47). Nguvu ndiyo sifa iliyo wazi zaidi katika muundo imara, thabiti na uliopangwa vizuri wa mbingu, popote tunapoelewa neno hilo: mizunguko ya nyota na sayari mbalimbali, kundi lolote la nyota tunalolijua kwa kawaida kama galaksi lenye mamilioni ya nyota, tabaka la anga kubwa ambamo sayari na nyota zimetawanyika, au maana nyingine nyingi za neno hilo. Upana ni sifa nyingine inayotambulika wazi. Mamilioni ya nyota hizi kubwa si zaidi ya chembe ndogo zinazoelea katika anga pana kubwa ambalo ni ulimwengu.

“ We built the skies with power; and We gave it a vast expanse? (Verse 47) Power is the clearest element in the solid, firm and well-coordinated structure of the 1 skies, whatever we take the term to mean: the orbits of the different stars and planets, any of the star clusters we normally call a galaxy which includes many millions of stars, a stratum of the huge space in which planets and stars are scattered, or any other of its many meanings. Vastness is another clearly recognizable element. These millions of huge stars are no more than small particles floating in the great expanse that is the universe.

Dokezo la mwisho katika sura linaeleza maana ya kukimbilia kwa Mungu na kuondoa mizigo yote na vikwazo ili kutimiza kusudi ambalo Yeye aliwaumba watu.

The last note in the surah explains the meaning of fleeing to God and shedding all burdens and encumbrances in order to fulfil the mission for which He created people:

{Sikuwaumba majini na binadamu isipokuwa waniabudu. Sitaki riziki yoyote kutoka kwao, wala sitaki wanilishe. Hakika Mwenyezi Mungu ndiye Mruzuku, Mwenye nguvu, Mwenye uwezo usiokuwa na kikomo.} (Aya 56-58)

I have not created the jinn and mankind to any end other than they may worship Me. No sustenance do I require of them, nor do I require that they should feed Me. God is indeed the Provider of all sustenance, the Lord of Power, the Ever Mighty. (Verses 56-58)

Taarifa hii fupi inabeba mojawapo ya kweli kuu zaidi za ulimwengu wote.

This short statement embodies one of the greatest universal truths.

Hakika, ili kuelewa kikamilifu ukweli huu, ni lazima maisha ya binadamu duniani yawekwe katika njia sahihi. Hili linatumika kwa usawa kabisa kwa maisha ya mtu binafsi, ya jamii, na ya wanadamu wote katika historia. Kuelewa ukweli huu kunafungua mfululizo mzima wa dhana na maana. Jambo la kwanza katika ukweli huu ni kwamba kuna lengo wazi la kuwepo kwa binadamu na majini duniani. Lengo hili limewakilishwa katika jukumu moja: yeyote atakayelitekeleza, amefikia lengo la kuwepo kwake, na yeyote atakayelipuuza, anaishi maisha yasiyo na kusudi wala lengo. Basi yule anayelipuuza anajitenga na sheria iliyomhusu alipoumbwa, na anaishia katika hasara kubwa kabisa. Jukumu hili linalowafunga binadamu na majini kwenye sheria ya ulimwengu ni ibada au utumwa kwa Mungu. Hivyo, kutakuwepo mja anayeabudu na Bwana anayeabudiwa. Maisha ya binadamu yanapata mwelekeo sahihi kwa msingi huu.

Indeed, to fully understand this truth it is necessary for human life on earth to be set on the right track. This applies in equal measure to the life of the individual, the community and all humanity throughout history. Understanding this truth opens up a whole host of concepts and meanings. The first point in this truth is that there is a clear objective for the existence of humans and jinn on earth. This objective is represented in a task: whoever fulfils it achieves the objective of his existence, and whoever neglects it leads a life without purpose or objective. He who neglects it thus breaks away from the law that applied to him when he came into existence, and he ends in utter loss. This task which binds humans and jinn to the law of the universe is worship or servitude to God. Thus, there will be a servant who worships and a Lord who is worshipped. Mans life is thus set aright on this basis.