Ukweli Usioepukika! Ukweli Usioepukika ni upi? Laiti ungejua Ukweli Usioepukika ni upi!

The Inevitable Truth! What is the Inevitable Truth? Would that you knew what the Inevitable Truth is! (Verses 1-3)

Sura nyingi ya surah hii imejaa matukio, picha na mambo ya Siku ya Kiyama. Hakika jina la surah, al-Haqqah, yaani Ukweli Usiokwepeka, linavuma kwa maana hiyo hiyo. Ni jina lililochaguliwa kwa maana yake na kwa mlio wa sauti yake. Al-Haqqah ni jambo linalotimia wakati wake kisha likatokea, au ni jambo lisiloepukika ambalo hutoa hukumu yake, au ni ukweli unaojidhihirisha. Maana hizi zote ni wazi na zenye uamuzi, zikiendana na mada na mwelekeo wa surah. Kama tulivyokwisha kusema, jina lililochaguliwa lina mdundo wenye nguvu, unaoendana na maana ya surah na unaochangia hali ya anga iliyokusudiwa.

Most of this surah is taken up with scenes, images and events of the resurrection. Indeed, the surah's very title al-Haqqah, or the Inevitable Truth resounds with the same. It is a name chosen for both its meaning and the sounds it delivers. Al-Hdqqah is something that falls due and then takes place, or it becomes inevitable and puts forward its judgement, or it manifests the truth. All these meanings are clear and decisive, fitting with the subject matter and drift of the surah. As we have already stated, the name chosen provides a powerful beat, one that is in harmony with the surah's meaning and which contributes to the intended atmosphere.

Inatutayarisha kwa yale yatakayowapata makafiri katika dunia hii na katika maisha ya Akhera.

It prepares us for what is about to befall the unbelievers in this world and in the life to come.

Hali ya jumla katika sura yote ni ya uzito, msimamo thabiti, heshima kuu na hofu. Mbali ya yale tuliyoyasema katika Utangulizi, sura hii inatupa hisia ya uwezo kamili wa Mungu kwa upande mmoja, na udhaifu wa binadamu kwa upande mwingine. Inaeleza jinsi uwezo wa Mungu unavyoweza kumwajibisha binadamu kwa nguvu, duniani na Akhera, iwapo atakengeuka kutoka katika mfumo wa maisha ambao Mungu anataka binadamuautekeleze. Huu ndio mfumo ambao Mitume wa Mungu waliwaainishia watu. Mfumo huu haukuwekwa ili kupuuzwa au kuachwa; umewekwa ili uheshimiwe na kutekelezwa kwa vitendo. Vinginevyo, adhabu chungu ya Mungu inaweza kuwafikia wakati wowote.

The ambience throughout the surah is one of seriousness, firmness, awe and fear. In addition to what we have said in the Prologue, it imparts to us a feeling of Gods absolute power on the one hand and mans powerlessness on the other. It mentions how Gods power can firmly take man to task, in this world and in the next, should he deviate from the code of living God wants man to implement. It is the code Gods messengers outlined for people. This code is not laid down so that it can be ignored or abandoned; it is there to be respected and put into practice. Otherwise, Gods painful punishment may be meted out at any time.

Sura inaanza kwa kueleza hatima mbaya zilizowakumba jamii mbalimbali za makafiri. Wote walishughulikiwa kwa namna thabiti na ya haraka kwa sababu jambo husika ni zito sana na haliruhusu kukanushwa. Wale wanaoendelea kukanusha namna hii hawawezi kuepuka adhabu:

The surah begins with an account of the terrible fates met by different communities of unbelievers. They were all dealt with in a decisive and swift manner because the issue in question is very serious and does not allow denial. Those who persist with such denial cannot escape punishment:

Kaumu ya Thamud na 'Ad walikadhibisha Al-Qaari'a. Thamud waliangamizwa kwa tukio lililowazidi nguvu, ilhali 'Ad waliangamizwa kwa upepo mkali unaovuma kwa ghadhabu, ambao Yeye aliusababisha uwashambulie kwa siku saba na usiku nane mfululizo. Ungeweza kuwaona watu wao wamelala wamekufa, kama mashina ya mitende yaliyong'olewa na mashimo ndani yake. Je, unaona athari yoyote yao sasa?

The people of Thamud and (Ad denied the Striker. The Thamud were destroyed by an overwhelming event, while the (Ad were destroyed by a furiously howling wind, which He caused to rage upon them for seven nights and eight decisive days. You could see their people lying dead, like uprooted trunks of hollow palm trees. Can you see any trace of them now? (Verses 4-8)

Al-Qari'ah, au Mshtuko, ni jina jingine la Siku ya Kiyama, linalokamilisha jina al-Hdqqah, Ukweli Usioepukika. Hii ina maana kwamba mbali na kuwa kweli na isiyoepukika, pia hupiga kama vitu viwili vigumu vinavyogongana kama nyundo. Mshtuko huwatia nyoyo hofu na huleta pigo linaloponda ulimwengu. Kwa sauti yake yenyewe, hupiga kwa nguvu, na kuponda kila kitu na kila mtu aliyeko karibu nayo. Kabila la Thamud na kabila la ‘Ad walikanusha hilo, wakisema kwamba si kweli. Basi na tuone matokeo ya ukanushaji huo yalikuwa nini:

Al-Qari'ah, or The Striker, is another name for Resurrection Day, complementing as it does al-Hdqqah, the Inevitable Truth. This means that in addition to its being true and inevitable, it also strikes like two solid objects hammering against each other. The Striker inflicts hearts with terror and delivers a crushing blow upon the universe. By its very sound, it strikes loudly, crushing everything and everyone around. Both the Thamud and the ‘Ad denied it, saying that it was untrue. Let us see then what the result of such denial was:

"Kaumu ya Thamud waliangamizwa kwa tukio lililowazidi nguvu." (Aya ya 5) Kama inavyotajwa mahali pengine katika Qur'ani, watu wa Thamud walikuwa wakiishi katika eneo la al-Hijr kaskazini mwa Hijaz, karibu na Palestina ya leo.

“ The Thamud were destroyed by an overwhelming event.” (Verse 5) As mentioned elsewhere in the Qur’an, the people of Thamud used to live in the area of al-Hijr to the north of Hijaz, close to todays Palestine.

Uharibifu na maafa yote kama haya yanaonekana, hata hivyo, kuwa madogo sana ukilinganisha na mambo ya kutisha ya Al-Qaari'ah, Ukweli Usioepukika, ambao makafiri hawa wanaukanusha, ingawa wameona yaliyowapata jamii zilizotangulia zilizouknusha. Maafa haya, misiba ya kutisha yenyewe, ni ya kiwango kidogo ukilinganisha na msiba kamili ambao Al-Qaari'ah utauleta siku itakayoshuhudiwa na wote. Baada ya kuutambulisha utisho huu kwa ujumla, sura sasa inaeleza maelezo yake kwa kina.

All such devastation and catastrophe seems, however, to be exceedingly small when compared to the horrors of the Striker, the Inevitable Truth, which those unbelievers deny, even though they have seen what befell earlier communities that denied it. These fates, terrible catastrophes in their own right, are of a limited nature compared to the absolute calamity that the Striker brings about on the day to be witnessed by all. Having thus introduced this horror in general terms, the surah now portrays its details:

Wakati tarumbeta itakapopulizwa mara moja, na ardhi pamoja na milima vitanyanyuliwa na kupondwa kwa pigo moja kubwa, basi hilo litakalotokea kwa hakika litakuwa limetokea siku hiyo. Mbingu zitapasuka, kwa kuwa siku hiyo zitakuwa zimedhoofika. Malaika watasimama pembezoni mwake, na siku hiyo, wanane kati yao watalibeba juu Kiti cha Enzi cha Mola wako Mlezi. (Aya 13-17)

When the trumpet is sounded a single time, and the earth and mountains are lifted up and with one mighty crash are flattened, that which is certain to happen will on that day have come to pass. The sky will be rent asunder, for, it will have become frail on that day. The angels will stand on all its sides and, on that day, eight of them will bear aloft the Throne of your Lord. (Verses 13-17)

Tunaamini kwamba kutakuwa na mlio mmoja wa tarumbeta, na baada yake yatatokea matukio haya. Hata hivyo, hatujui maelezo yoyote, kwa sababu matukio haya ni ya ulimwengu ambao hatuna taarifa juu yake isipokuwa maandiko haya. Hatuna chanzo kingine cha kurejea. Zaidi ya hayo, maelezo zaidi hayawezi kuongeza umuhimu wa kauli hizi. Kujaribu kujifunza maelezo kama hayo ni kazi isiyo na faida, nayo tumeagizwa tusiifanye. Tarumbeta itakapopulizwa mara moja, mwendo mkubwa utatokea: “ardhi na milima zitainuliwa kisha kwa mgongano mmoja mkubwa zitasagwa na kusawazishwa” {Aya ya 14}. Picha ya ardhi na milima kuinuliwa juu na kutupwa hadi zivunjike na kusawazishwa ni ya kutisha kabisa. Tunatembea juu ya ardhi kwa amani na utulivu, tukihisi kwamba imesimama imara mahali pake. Tunatazama milima na kuhisi jinsi zilivyo thabiti na zilizowekwa kwa uimara. Hata hivyo, zote mbili zinainuliwa na kutupwa zikianguka kwa fujo, kana kwamba ni mpira katika mkono wa mtoto. Mwanadamu anajihisi mdogo kiasi gani, na dunia yake ni ndogo kiasi gani, ikilinganishwa na nguvu kubwa kama hizo.

Sura sasa inawasilisha picha mbili, moja ya washindi na nyingine ya walioshindwa. Hili pia limefanywa kana kwamba linatokea sasa hivi, katika wakati huu huu.

The surah now presents two images, one of the winners and one of the losers. This is again done as though it is happening at this very instant:

Yule ambaye kitabu chake cha amali atapewa mkono wake wa kulia atasema: "Njooni, someni kitabu changu cha amali! Hakika nilijua kwamba siku moja nitakutana na hesabu yangu." Atakuwa katika hali ya furaha ya maisha, katika bustani tukufu, matunda yake yakiwa karibu na kufikiwa kwa urahisi. (Kuleni na kunywani kwa raha ya moyo wenu kama malipo ya yale mliyoyafanya katika siku zilizopita.) (Aya 19-24)

He who is given his record in his right hand will say, ‘Come you all! Read this my record. I certainly knew that one day I would have to face my account. 9 He will be in a happy state of life, in a lofty garden, with its fruits within easy reach. (Eat and drink to your heart's content as a reward for what you have done in days gone by' (Verses 19-24)

Kuchukua rekodi ya mtu kwa mkono wake wa kulia au wa kushoto, au nyuma ya mgongo wake, kunaweza kuwa ni kauli inayoeleza jambo la kweli, au kunaweza kuwa ni usemi wa kimazoea, kwa kufuata kanuni za kawaida za lugha ya Kiarabu, kwani inarejelea mwelekeo mzuri kuwa ni kulia na mwelekeo mbaya kuwa ni kushoto au nyuma. Vyovyote vile ilivyo, maana inabaki ile ile. Jambo hili halistahili mjadala, kwani mjadala wa namna hiyo unaharibu athari ya kile kinachotokea siku hii ya kutisha. Tunachokiona hapa ni mtu anayepewa rekodi yake na kutambua kwamba ameshinda. Ugumu wa siku hiyo umepita, na yeye anatembea akiwa na furaha kubwa miongoni mwa umati mkubwa. Furaha yake inafurika, naye anawaita watu wote, akisema: "Njooni nyote! Someni rekodi yangu hii." (Aya ya 19) Katika furaha yake kubwa, anasema kwamba hakuwahi kufikiri kwamba angesamehewa. Alitarajia kuwa atalazimika kuhesabiwa kwa matendo yake, na hiyo ina maana ya mateso. Kama inavyosema hadithi moja, Aisha amenukuu kutoka kwa Mtume ﷺ akisema: "Yeyote atakayehesabiwa, ataadhibiwa." Kisha akamuuliza Mtume ﷺ: "Vipi basi, wakati Mwenyezi Mungu anasema: 'Yule atakayepewa rekodi yake kwa mkono wake wa kulia, atapata hesabu nyepesi na atarudi kwa watu wake akiwa na furaha!'" (84: 7-9) Akasema: "Hilo linazungumzia tu kuwasilishwa."

Taking ones record with one’s right or left hand, or behind one’s back may be a statement expressing a material fact, or it may be an idiomatic expression, following standard rules of Arabic as it refers to the good direction as the right and the evil one as the left or the back. Whichever may be the case, the meaning remains the same. It merits no argument as any such argument spoils the effect of what takes place on this awesome day. What we see here is a person who is given his record and realizes that he has won. The hardship of the day is gone, and he moves along, overjoyed, among the great multitude. His happiness overflows and he calls to all people, saying: “Come you all! Read this my record” (Verse 19) In his overwhelming delight, he says that he never thought that he would be spared. He expected to have to account for his deeds, and that means suffering. As one hadlth states, ‘A’ishah quotes the Prophet as saying: “Whoever is held to account will be tormented.” She then asked the Prophet: “How come, when God says: 'He who is given his record in his right hand will in time have a lenient reckoning and return rejoicing to his people!” (84: 7-9) He said: “This merely speaks of presentation.

Lakini yule atakayepewa kitabu chake kwa mkono wake wa kushoto atasema, 'Laiti nisingalipewa kitabu changu, wala nisingalijua hesabu yangu! Laiti mauti yangu yangalikuwa ndiyo mwisho wangu! Mali yangu haijanifaa kitu. Nguvu zangu zimeniondokea.' {Shikeni, mfungeni pingu, kisha mtieni katika Moto wa Jahannamu. Kisha mfungeni kwa mnyororo wa urefu wa dhiraa sabini.} Hakuwa akimwamini Mungu Mtukufu, wala hakuwa akiwahimiza watu kuwalisha masikini. Basi leo hana rafiki hapa, wala chakula isipokuwa usaha, ambao hawauli isipokuwa wenye dhambi. (Aya 25-37)

But he who is given his record in his left hand will say, 'Would that I had never been shown my record and knew nothing of my account! Would that death had been the end of me! Nothing has my wealth availed me. I am now bereft of all my power.9 'Lay hold of him and shackle him, and bum him in the fire of hell, and then fasten him in a chain seventy cubits long.9 He did not believe in God Almighty, and he never encouraged feeding the needy. So, no friend has he here today, nor any food except the filth that none other than the sinners eat. (Verses 25-37)

"Lakini yule atakayepewa kitabu chake kwa mkono wake wa kushoto" na akajua kwamba matendo yake mabaya yanahesabiwa dhidi yake, hutambua kwamba hatima yake ni ya mateso.

"But he who is given his record in his left hand” and knows that his bad deeds are reckoned against him realizes that his fate is one of suffering.

Anasimama miongoni mwa umati huu mkubwa uliojaa huzuni, amevunjika moyo. Atasema: "Laiti nisingalipewa kitabu changu, wala nisingalijua hesabu yangu! Laiti kifo kingalikuwa mwisho wangu! Mali yangu haijanifaa chochote. Mamlaka yangu yote yametoweka mbali nami." (Aya 25-29)

He stands among this great multitude full of sorrow, broken. He will say: " Would that I had never been shown my record and knew nothing of my account! Would that death had been the end of me! Nothing has my wealth availed me. I am now bereft of all my power.” (Verses 25-29)

Maombolezo yake ni marefu, sauti yake ni ya huzuni na maneno yake ni ya kukata tamaa.

Long is his lamentation, miserable his tone and desperate his words.

Sura hii inaonyesha majibu yake kwa kina, na msikilizaji karibu anahisi maombolezo yake yasiyoisha. Hii ni sura nyingine ya mtindo wa Qur'ani: baadhi ya hali zinaelezwa kwa urefu, na nyingine zinawasilishwa kwa ufupi na haraka, kulingana na athari ambayo Qur'ani inataka kuipitisha. Katika kesi hii, sura inataka kuleta mbele yetu taswira hii ya maombolezo kwa uhai, ili tuhisi kwa kina kabisa. Kwa hiyo, inasisitiza kwa muda mrefu maelezo yake. Tunamwona mtu huyu mwenye huzuni akitamani asingeshuhudia mkusanyiko huu kamwe, asingepewa rekodi yake, na asingejua chochote kuhusu hesabu yake. Angependa Mwenye Kupiga amemaliza kabisa uhai wake, akimwondoa katika kuwepo kote. Analalamika kwamba hakuna kitu alichokithamini au kukiona cha thamani kinachoonekana kuwa na manufaa au thamani yoyote: "Mali yangu haijanifaa chochote. Mamlaka yangu yote yameniondoka" (Aya 28-29). Mwisho wa aya hizi fupi sana, pamoja na sauti ya "h" yenye pumzi kali inayotanguliwa na sauti ya "y" inayofuata "a" ndefu, huongeza sauti ya huzuni na majonzi. Yote haya ni sehemu ya mazingira wazi sana ambayo sura hii inayaunda.

Sura sasa inatoa kauli ya wazi inayobainisha asili ya Qur'ani aliyoisoma Mtume mtukufu wa Mungu, ambayo hata hivyo Waarabu waliipokea kwa dharau na kejeli.

The surah now makes a categorical statement defining the nature of the Qur’an recited by God’s noble Messenger, but received by the Arabs with derision and ridicule:

Sina haja ya kuapa kwa kile mnachokiona na kile msichokiona: huu [Qur'an] ni neno la Mjumbe mtukufu, si neno la mshairi - ni kwa kiasi gani mnavyoamini kidogo! Wala si neno la mtabiri - ni kwa kiasi gani mnavyotafakari kidogo! Huu [Qur'an] ni wahyi kutoka kwa Mola Mlezi wa viumbe vyote.

I need not swear by what you can see and what you cannot see: this [Quran] is the word of a noble Messenger, not the word of a poet - how little you believe! Nor the word of a soothsayer - how little you reflect! This [Qur'an] is a revelation from the Lord of all the worlds.

(Aya 38-43)

(Verses 38-43)

Kauli hii ni wazi, thabiti na yenye uhakika. Kwa hiyo, haihitaji kiapo cha kuithibitisha au kuthibitisha chanzo chake. Inatoka kwenye ukweli.

The statement is very clear, definite and certain. Hence, it requires no oath to prove it or to confirm its source. It comes from the truth.

Hakuna haja ya uthibitisho zaidi. "Sikiapo kwa mnavyoviona na msivyoviona." (Aya 38-39) Hii ni semi inayoashiria ukuu wa ulimwengu unaoonekana na ule usioonekana. Ni wazi kwamba ulimwengu ni mkubwa zaidi kuliko yale watu wanayoweza kuyasema, na hata kuliko wanayoweza kuyawazia. Kwa kweli, kila kitu ambacho binadamu anaweza kukiona na kukiwazia ni kile anachohitaji ili kutimiza nafasi yake ya kuijenga dunia, kama Mwenyezi Mungu alivyopenda kumweka kuisimamia. Ndani ya ulimwengu huu mkubwa, sayari yao, ardhi, si zaidi ya chembe ndogo isiyoonekana vizuri. Binadamu hawawezi kwenda zaidi ya kile wanachoruhusiwa kukiona na kukifahamu katika ulimwengu huu mkubwa, sheria zake na siri zake.

It requires no further confirmation. ‘7 need not swear by what you can see and what you cannot see.” (Verses 38-39) This is an expression that imparts a sense of greatness to both the visible world and the world beyond. Needless to say, the universe is far greater than what people can say, and indeed what they can imagine. Indeed, all that humans can see and imagine is what they need to fulfil their role of building the earth, as God has willed placing them in charge of it. Within the great universe, their planet, the earth, is no more than a barely visible particle. Humans cannot go beyond what they are allowed to see and comprehend of this vast universe, its laws and secrets.

Sura inapokaribia kufikia mwisho wake, inatoa onyo kali sana kwa yeyote atakayezua jambo kuhusu suala zito sana la imani. Onyo hilo linatolewa ili kuthibitisha hali pekee inayowezekana, kwamba Nabii ﷺ alikuwa mkweli sana na mwaminifu sana katika kufikisha ujumbe aliokabidhiwa. Ushahidi wa hilo ni kwamba Mungu hakumwadhibu kwa ukali kama angefanya hivyo lau Nabii ﷺ angekuwa tofauti na hivyo.

As the surah draws to its conclusion, it issues a terrifying threat to anyone who fabricates something about the very serious matter of faith. The threat is issued so as to affirm the only possible scenario of the Prophet being very truthful and honest in delivering the message entrusted to him. The proof is that God has not punished him severely as He would have done so had the Prophet been anything other than that:

{Na lau angetuzulia baadhi ya maneno, Tungelimshika kwa mkono wa kulia, kisha Tungelikata mshipa wake wa moyo, na hakuna kati yenu angeweza kumzuia.} (Aya 44-47)

Had he attributed some fabrications to Us, We would indeed have seized him by the right hand and cut off his life-vein, and none of you could have saved him. (Verses 44-47)

Maana ya aya hizi ni kuthibitisha kwamba Muhammad ﷺ alisema ukweli tu. Lau angalizua kitu kingine tofauti na kile kilichoteremshwa kwake kutoka juu, Mungu angemwua kwa namna ambayo aya zinaeleza. Kwa kuwa hilo halikutokea, hitimisho lisiloepukika ni kwamba alikuwa mkweli.

The import of these verses is confirmation that Muhammad (peace be upon him) only told them the truth. Had he invented something other than what was revealed to him from on high, God would have killed him in the way the verses describe. Since this did not take place, the inevitable conclusion is that he was truthful.

Hata hivyo, uthibitisho huu unatolewa katika tukio linalokwenda mbali zaidi ya kauli yenyewe, likiongeza maana za kutisha, vitendo na uhai. Hapa tunaona kitendo cha kutisha na cha kikatili cha mtu kukamatwa kwa mkono wake wa kulia na mshipa wake wa uhai kukatwa. Linatoa picha dhahiri ya uwezo usio na kikomo wa Mungu na udhaifu mkubwa wa binadamu ukilinganishwa nao.

Yet this confirmation is given in a scene that goes much further than the actual statement, adding some fearsome connotations, action and life. We see here the violent, scary action of someone being seized by the right hand and his life-vein being cut. It makes a clear impression of God’s limitless power and mankind’s utter weakness in comparison.

Inaongeza pendekezo kwamba suala hili la imani ni zito sana, kiasi kwamba haliruhusu uzembe wala msamaha kwa mtu yeyote, hata kwa Muhammad ﷺ katika uhusiano wake wa karibu na Mungu. Zaidi ya hayo, aya hizi zina mdundo mzito, zikieneza hali ya hofu na unyenyekevu kwa Mungu.