Ha. Mim. Naapa kwa Kitabu kinachobainisha mambo! {Tumekiteremsha usiku uliobarikiwa; kwa hakika Sisi daima ni Wenye kuonya. Katika usiku huo kila jambo lenye hekima hubainishwa kwa amri Yetu; kwa hakika Sisi daima ni Wenye kutuma ujumbe [wa uongofu] kama rehema kutoka kwa Mola wako Mlezi. Yeye peke yake ndiye Asikiaye yote, Mjuzi wa yote; Mola Mlezi wa mbingu na ardhi na vyote vilivyo baina yake, ikiwa nyinyi ni waumini wenye yakini. Hakuna Mungu isipokuwa Yeye; huhuisha na huua. Yeye ndiye Mola Mlezi wenu na Mola Mlezi wa babu zenu wa mwanzo.} (Aya 1-8)

Ha. Mim. By the book that makes things clear! We have bestowed it from on high on a blessed night; for, indeed, We have always sent warnings. On that night every matter of wisdom is made clear by Our command; for, indeed, We have always sent messages [of guidance] as a mercy from your Lord. He alone is the One who hears all and knows all; the Lord of the heavens and the earth and all that is between them, if only you were firm believers. There is no deity other than Him; He gives life and deals death. He is your Lord and the Lord of your earliest ancestors. (Verses 1-8)

Sura hii inaanza kwa herufi mbili zilizotengana, Ha Mim, ikiapa kwazo na kwa kitabu kilichoundwa kwa herufi kama hizo, kinachoweka mambo wazi. Tumezungumzia mahali pengine kuhusu herufi hizi zilizotengana zinavyotokea mwanzoni mwa sura kadhaa za Qur'an. Jambo la kuongeza hapa ni kwamba kuzifanya herufi hizi kuwa sehemu ya kiapo ni sawa na kuapa kwa kitabu chenyewe. Kila herufi moja, inayowakilisha sauti, ni muujiza wa kweli, au ni miongoni mwa ishara za Mungu zilizodhihirishwa katika muundo wa mwanadamu, zikimpa uwezo wa kuzungumza. Herufi hizo pia zinaonyesha mpangilio wa sauti za alfabeti zinavyotokea kwenye njia ya sauti, ishara inayowakilisha herufi na sauti yake, pamoja na uwezo wa mwanadamu wa kupata maarifa kupitia hizo. Haya yote ni mambo muhimu yanayozidi kukua akilini mwetu tunapoyatafakari kwa makini.

The surah begins with the two separate letters, Ha Mim, making an oath by them and by the book composed of letters like them, making things clear. We have spoken elsewhere about these separate letters occurring at the beginning of a number of surahs in the Qur’an. The point to add here is that making them the subject of an oath is just like taking an oath on the book. Every single letter, representing a sound, is a true miracle, or one of God’s signs manifested in man’s make-up, giving him the ability to speak. They also identify the order in which alphabetical sounds occur along the vocal tract, the symbol representing the letter and its sound, as also man’s ability to gather information through them. All these are significant facts that grow in our minds when we seriously reflect on them.

Kile ambacho kiapo kinathibitisha ni kuteremshwa kwa kitabu katika usiku uliobarikiwa: “ Sisi tumekiteremsha usiku uliobarikiwa; kwani, hakika Sisi daima tumekuwa tukituma maonyo. Usiku huo kila jambo la hekima hufanywa wazi kwa amri Yetu; kwani, hakika Sisi daima tumekuwa tukituma ujumbe [wa mwongozo] kama rehema kutoka kwa Mola wako. Yeye peke yake ndiye Mwenye kusikia yote na kujua yote.” (Aya 3-6) Kutajwa kwa usiku ambao Qur’an iliteremshwa kutoka juu kunamaanisha kwa uwezekano mkubwa - ingawa Mungu ndiye anayejua zaidi - usiku ambao ufunuo wake ulianza kwa mara ya kwanza.

Katika hatua hii, sura inarejea hali ya makafiri wenyewe, ambayo ilikuwa kinyume cha uzito ambao walipaswa kuzishughulikia nazo ufunuo wa Mungu.

At this point, the surah refers to the unbelievers’ own situation, which was the opposite of the seriousness with which they should have dealt with God’s revelations:

Bado wanatilia shaka na kucheza tu. Basi subiri siku ambayo mbingu zitaleta moshi wa wazi, ambao utawafunika watu. Huu ndio adhabu chungu! [Watasema]: 'Mola wetu! Tuondolee adhabu hii; hakika sisi ni waumini.' Je, ukumbusho huu utawafaa vipi? Na Mtume aliyebainisha mambo kwa uwazi alikwisha kuwajia; lakini wakamgeuka na kusema: 'Amefundishwa na wengine, ni mwenda wazimu!' Tutaiondoa adhabu hii kwa muda; lakini hakika nyinyi mtarudia [mliyokuwa nayo]. Siku hiyo tutashambulia kwa nguvu kubwa; hakika tutalipiza kisasi. (Aya 9-16)

Yet they remain in doubt, playing about. Wait, then, for the Day when the skies shall bring forth a kind of smoke which will make things clear. It will envelope the people. Grievous is this suffering! [They will cry]: 'Our Lord! Relieve us from this suffering; for, indeed, we are believers.’ How will this remembrance benefit them? A messenger who clearly explained things had previously come to them; but they turned their backs on him and said: 'He is taught by others, a madman!" We shall remove this suffering for a while; but you are bound to revert [to your old ways]. On that Day We shall deliver a mighty onslaught; We will indeed exact retribution. (Verses 9-16)

Sura hiyo inamwambia Nabii kwamba watu hao wanacheza tu wakati hali inahitaji uzito, na kwamba wanaendelea kuwa na shaka juu ya ufunuo uliothibitishwa wa Mungu. Kwa hiyo, anaagizwa awaache mpaka wakabiliane na siku ya dhiki kubwa: "Basi ngoja siku ambayo mbingu zitaleta moshi wa wazi. Utawafunika watu. Huu ni mateso makali" (Aya 10-11).

The surah tells the Prophet that they are playing about when the situation requires seriousness, and that they continue to be in doubt about God’s confirmed revelations. He is, therefore, instructed to leave them until they face a day of great hardship: “Wait then, for the Day when the skies shall bring forth a kind of smoke which will make things clear. It will envelope the people. Grievous is this suffering” (Verses 10-11)

Wasomi wa kipindi cha mwanzo cha Uislamu walitofautiana katika maoni yao kuhusu maana ya moshi uliotajwa katika aya hii. Baadhi yao walishikilia kwamba utatokea Siku ya Hukumu, jambo linalofanya onyo lililomo hapa kufanana na maonyo mengine katika Qur'ani kuhusu siku hiyo.

Scholars during the early period of Islam differed in their views about what the smoke mentioned in this verse means. Some of them maintained that it will occur on the Day of Judgement, which makes the warning implied here similar to other warnings in the Qur’an about that day.

Kisha linaongezwa simulizi fupi sana la historia ya Musa na Firauni. Linahitimishwa kwa pigo kubwa katika maisha haya ya sasa, sambamba na shambulio kubwa litakalowapiga siku ile mbingu zitakapotoa moshi wake.

A very brief account of the history of Moses and Pharaoh is then added. It concludes with a mighty strike in this present life, corresponding to the mighty onslaught that will strike them on the day when the skies will bring forth their smoke:

Tulikwisha wajaribu watu wa Firauni kabla yao, alipowajia Mtume mtukufu, akawaambia: "Nisikilizeni, enyi waja wa Mwenyezi Mungu! Hakika mimi ni Mtume mwaminifu aliyetumwa kwenu. Msijitukuze juu ya Mwenyezi Mungu; hakika mimi ninakujieni kwa hoja iliyo wazi. Najikinga kwa Mola wangu na Mola wenu, msije mkanipiga mawe. Na kama hamuamini, nitengeni nisiwe karibu nanyi." Kisha akamwomba Mola wake, akisema: "Hawa ni watu waliopotea katika dhambi." [Mwenyezi Mungu akasema]: "Safirini usiku pamoja na waja wangu, kwani mtafuatwa. Na iacheni bahari itulie nyuma yenu; hakika jeshi lao limehukumiwa kuzama." Ni bustani ngapi walizoziacha, na chemchemi ngapi, na mashamba ya nafaka, na makao mazuri, na neema walizokuwa wakizifurahia! Ndivyo ilivyokuwa. Nasi tukawarithisha watu wengine mali hiyo yote. Mbingu wala ardhi hazikuwalilia, wala hawakupewa muhula. Tuliwaokoa Wana wa Israili kutoka adhabu ya kudhalilisha, kutoka kwa Firauni, aliyekuwa mwenye kiburi na mpindukiaji. Tuliwachagua kwa ujuzi wetu juu ya watu wote. Na tukawapa ishara ambamo mna mtihaniulio wazi. (Aya 17-33)

We did, before their time, try Pharaoh's people: there came to them a noble messenger, who said to them: 'Give in to me, you servants of God! For, I am indeed a messenger sent to you, worthy of trust! Do not exalt yourselves against God; for, indeed, I come to you with manifest authority. I seek refuge with my Lord and your Lord lest you hurl stones at me. If you do not believe me, stand away from me.' He then called out to his Lord, saying: 'These people are lost in sin. 'And [God said]: 'Set forth with My servants by night, for you will surely be pursued; and leave the sea calm behind you; for their host are destined to be drowned.9 How many gardens did they leave behind, and how many fountains, and fields of grain, and noble dwellings, and good things in which they used to delight! Thus it was. And We made other people inherit it all. Neither heaven nor earth shed tears over them, nor were they allowed a respite. We saved the Children of Israel from humiliating suffering, from Pharaoh, who was arrogant and a transgressor. We chose them knowingly above all other people. And We gave them signs in which there was a clear test. (Verses 17-33)

Raundi hii inaanza na tahadhari kali inayowaonya watu kwamba Mungu anapomtuma mtume kwa jamii fulani, hilo linaweza kuwa jaribu maalum kwao. Vilevile, kuwapa muda wale wanaompinga mtume na kuikataa ujumbe wake kwa kipindi fulani, ambapo wanaweza kuendelea na kiburi chao, wakimtesa mtume na wale wanaomwamini, nalo pia linaweza kuwa aina maalum ya jaribu. Jamii inapomaliza subira ya mtume wa Mungu, hadi kumfanya akate tamaa ya kuona wakiitikia vyema ujumbe wa Mungu, vitendo vyao vinaweza kusababisha adhabu kali: "Na kwa hakika tuliwajaribu watu wa Firauni kabla yao." (Aya ya 17) Tuliwajaribu kwa neema na mamlaka duniani, pamoja na kila njia ya utajiri na nguvu. "Akawajia Mtume mtukufu." (Aya ya 17) Hilo lilikuwa sehemu ya jaribu lao, likionyesha jinsi walivyoitikia kwa mtume wa Mungu ambaye hakuomba chochote kwa ajili yake mwenyewe. Alichowaitia tu ni kumwamini Mungu na kuonyesha utayari wao wa kumpa Mungu kila kitu, bila kujibakizia chochote linapokuja suala la kujitolea kwa ajili yake. Basi mtume akawaambia: "Nitiini, enyi waja wa Mungu! Kwani hakika mimi ni mtume aliyetumwa kwenu, aliye mwaminifu. Msijikuze juu ya Mungu; kwani hakika ninakujieni na hoja iliyo wazi. Najikinga kwa Mola wangu na Mola wenu, msije mkanipiga kwa mawe. Ikiwa hamnisadiki, nitengeni." (Aya 18-21)

Tena sura inashughulikia shaka na ukanushaji wa makafiri kuhusu ufufuo na kuhesabiwa. Hapa pia, ufufuo unaunganishwa na ukweli kwamba muundo wa ulimwengu umesimamishwa juu ya msingi wa haki na uzito unaohitaji kuhesabiwa na kulipwa malipo baada ya ufufuo.

Once more the surah takes up the unbelievers’ doubts and denial of resurrection and accountability. Here, too, resurrection is linked to the fact that the structure of the universe is raised on a foundation of truth and seriousness that requires accountability and requital after resurrection:

Hawa wanasema: 'Hatutakufa isipokuwa kifo chetu cha kwanza tu, wala hatutafufuliwa tena. Waleteni baba zetu, ikiwa mnachosema ni kweli.' Je, hawa ni bora kuliko watu wa Tubba' na wale waliokuwa kabla yao, ambao tuliwaangamiza kwa sababu walikuwa wamepotea katika dhambi? Hatukuziumba mbingu na ardhi na vyote vilivyo kati yake kwa mchezo wa bure. Tuliviumba vyote kwa kusudi la kweli tu, lakini wengi wao hawafahamu. Siku ya Hukumu ndiyo wakati uliowekwa kwa wote. Ni siku ambayo hakuna rafiki atakayemfaa rafiki yake hata kidogo, wala hakuna atakayepata msaada isipokuwa yule ambaye Mwenyezi Mungu amemneemesha na kumrehemu. Yeye pekee ndiye Mwenye nguvu, Mwenye kurehemu sana.' (Aya 34-42)

Now these people assert: ‘We shall die but one death, and we shall not be raised to life again. Bring back our forefathers, if what you claim be true. ’ Are they better than the people of Tubba( and those before them, whom We destroyed because they were lost in sin? We have not created the heavens and the earth and all that is between them in mere idle play. We created them all for nothing other than a true purpose, but most of them do not understand. The Day of Decision is the time appointed for all of them. It is a day when no friend shall be of the least avail to his friend, and when none shall receive support except those upon whom God will have bestowed His grace and mercy. He alone is the Almighty, the Ever- Merciful. (Verses 34-42)

Washirikina Waarabu walikuwa wakisema kwamba watu hufa mara moja tu na hilo ndilo mwisho; hakuna ufufuo wala uhai mwingine baadaye. Walikiita kifo hiki cha kwanza, kwa maana kwamba kinatangulia yale waliyoahidiwa ya uhai wa pili baada ya ufufuo. Kwao, uthibitisho wa dai hili ulikuwa katika ukweli kwamba hakuna babu zao waliokufa aliyewahi kurudi; hakuna aliyefufuliwa. Walidai kwamba babu zao wafufuliwe mbele ya macho yao ikiwa ufufuo kweli upo. Hivyo walionyesha wazi kutojua kwao kusudi la ufufuo.

The Arab idolaters used to say that people die once only and that is the end; no resurrection and no further life. They called this the first death, meaning that it precedes what they were promised of a second life after resurrection. To them, the proof of this assertion was contained in the fact that none of their forefathers who died had ever returned; none had been resurrected. They demanded that their forefathers should be brought back to life before their eyes if resurrection were indeed true. They thus betrayed their ignorance of the purpose of resurrection.

Tukio la mwisho katika sura linaonyesha miisho miwili tofauti ya waumini na makafiri. Tena, tukio hilo na picha zake ni za kutisha, kwa kuendana na mazingira ya jumla ya sura hiyo.

The final scene in the surah depicts the two different ends of the believers and the unbelievers. Again, the scene and its images are violent, in keeping with the surah's general ambiance:

Tunda la mti wa Zaqqūm litakuwa chakula cha wenye dhambi; kama risasi iliyoyeyushwa litachemka tumboni, kama mchemko wa maji yanayochemka sana.

The fruit of the Zaqqum tree will be the food of the sinful; like molten lead will it boil in the belly, like the boiling of scalding water.

"Mchukueni, mkamburuze katikati ya moto unaowaka; kisha mmimine juu ya kichwa chake adhabu ya maji yanayochemka! Onja hili, wewe mwenye nguvu na mtukufu! Hiki ndicho hasa mlichokuwa mkikitilia shaka."

'Take him, and drag him into the midst of the blazing fire; then pour over his head the suffering of scalding water! Taste this, you power full and honourable man! This is the very thing you surely doubted.

Wacha Mungu watakuwa katika mahali pa usalama kabisa, miongoni mwa bustani na chemchemi, wakiwa wamevaa mavazi ya hariri na brokedi, wakitazamana. Ndivyo itakavyokuwa. Nasi tutawaoanisha na wenzi safi wenye macho mazuri kabisa. Huko wanaweza kuomba kila aina ya matunda, wakifurahia amani na usalama. Hawataonja mauti huko, kwa kuwa tayari wameshapata mauti yao moja. Atakuwa amewalinda na mateso ya moto unaowaka, kama neema ya Mola wenu Mlezi.

The God fearing will certainly be in a safe position, amid gardens and fountains, wearing garments of silk and brocade, facing one another. Thus shall it be. And We shall pair them with pure companions with most beautiful eyes. There they can call for every kind of fruit, enjoying peace and security. They shall not taste death there, having had their one death. He will have preserved them from suffering through the blazing fire, an act of your Lord's favour.

Huo ndio ushindi mkubwa kabisa. (Aya 43-57)

That is the supreme triumph. (Verses 43-57)

Onyesho linaanza kwa taswira ya mti wa Zaqqum, ambao imeelezwa kuwa ndio chakula cha wakosaji. Ni taswira yenye nguvu inayotia hofu na kiwewe mioyoni mwa wasikilizaji. Kitu kilicho karibu zaidi tunachokijua na chakula hiki ni ule ukoko wa mafuta, mabaki yanayobaki pale mafuta yanapochemshwa kwa muda mrefu. Ukoko huu unaendelea kuchemka tumboni mwao kama risasi iliyoyeyushwa.

The scene begins with an image of the Zaqqum tree, which is stated to provide the food of sinners. It is a powerful image that strikes fear and panic in the audience’s hearts. The closest thing we know to this food is the lees, the sediment that remains when oil has been long boiled. This lees continues to boil in their bellies like molten lead.