Mada kuu ya kwanza ambayo sura hii inaishughulikia inaonyesha asili ya wale wanaokataa dini hii ya Uislamu, inayotegemea kujisalimisha kwa Mungu peke yake, na inaeleza sababu zao halisi za kufanya hivyo. Pia inaeleza adhabu ya kutisha inayowasubiri makafiri hao. Sura inashughulikia jambo hili katika duru kadhaa, ikitumia mada na mbinu tofauti, kama vile simulizi, maonyesho ya matukio ya ulimwengu na matukio ya Siku ya Hukumu, pamoja na maagizo na maoni yanayotangulia au kufuata hadithi inazoeleza.
The first major topic the sūrah tackles highlights the nature of those who reject this faith of Islam, based on submission to God alone, and outlines their true motives for so doing. It also describes the terrible fate that awaits such unbelievers. The sūrah tackles this in several rounds, employing different subjects and techniques, such as narrative, an exhibition of scenes of the universe and scenes of the Day of Judgement, and directives and comments that either precede or follow the stories it relates.
Ingawa mazingira ya jumla ya Sūrah 13, Radi (Al-Ra'd), yanakumbusha Sūrah 6, Ng'ombe (Al-An'ām), mazingira ya jumla ya sura hii yanakumbusha Sūrah 7, Al-A'râf (Mahali pa Juu). Sura zote mbili zinaanza kwa onyo zito, na sura nzima inalithibitisha. Hata hivyo, sura hizi mbili zinatofautiana sana katika mbinu zake.
While the general atmosphere of Sūrah 13, Thunder, reminds us of Sūrah 6, Cattle, the general atmosphere of this sūrah reminds us of Sūrah 7, The Heights. Both begin with a serious warning, and the whole sūrah confirms it. The two sūrahs, however, differ greatly in their method.
Onyo lililo wazi kabisa limetolewa mwanzoni mwa Sūrah 7: "Huu ni Kitabu kilichoteremshwa kwako kutoka juu — basi usiwe na shaka nacho — ili uwaonye watu kwa mafunzo yake, na uwakumbushe waumini. Fuateni yale yaliyoteremshwa kwenu kutoka kwa Mola wenu, wala msifuate walinzi wengine badala Yake. Ni kwa uchache mnavyokumbuka. Ni miji mingapi tumeiangamiza, adhabu yetu ikawajia usiku, au mchana walipokuwa wamepumzika! Na adhabu yetu ilipowajia, hawakuweza kusema zaidi ya: 'Hakika sisi tulikuwa madhalimu.'" (7:
The warning at the beginning of Sūrah 7 is stated very clearly: “This is a book that has been bestowed on you from on high — so do not entertain any doubt about it — in order that you may warn people with its message, and admonish the believers. Follow what has been sent down to you by your Lord, and follow no masters other than Him. How seldom do you keep this in mind. How many a community have We destroyed, with Our punishment falling upon them by night, or at midday while they were resting. And when Our punishment fell upon them, all they could say was: ‘We have indeed been wrongdoers.’“ (7:
2-5) Sura kisha inaeleza hadithi ya Adam na Iblisi, na kuifuatilia hadi mwisho wake, wakati maisha ya binadamu duniani yanapofikia kikomo na watu kurudi kwa Mola wao, ambapo maonyo waliyopewa yatatimia. Baada ya hapo kunafuata baadhi ya picha za ulimwengu, zikiwemo picha za mbingu na ardhi, usiku na mchana, jua, mwezi na nyota, upepo, mawingu, maji na matunda. Kisha tunapewa hadithi za Manabii Nuhu, Hudi, Swalihi, Lutu, Shu'aybu na Musa, ambazo zote zinathibitisha lile onyo.
2-5) The sūrah then relates the story of Adam and Iblīs, following it to its conclusion when human life on earth comes to an end and people return to their Lord where the warnings given to them will be fulfilled. This is then followed by some scenes of the universe, including images of the heavens and earth, night and day, the sun, moon and stars, the wind, clouds, water and fruit. Thereafter, we are given the stories of the Prophets Noah, Hūd, Şāliĥ, Lot, Shu`ayb and Moses, all of which confirm the warning.
Katika sura hii, onyo linatolewa mwanzoni, lakini linapewa hali endelevu ya fumbo ili kuongeza athari yake, huku likitarajia hatima ya kutisha.
Here in this sūrah, the warning is given at the beginning, but it is given a continuous air of mystery to enhance its effect in anticipation of the fearful destiny:
“Hizi ni aya za Kitabu, na Qur'ani iliyo wazi. Huenda wale waliokufuru wakatamani wangalikuwa Waislamu. Waache wale na wastarehe, na matumaini yawalaghai. Lakini hakika watajua. Kamwe hatukuwahi kuangamiza mji wowote isipokuwa ulikuwa na maandishi maalumu. Hakuna umma wowote unaoweza kutangulia muda wake, wala hauwezi kuuchelewesha.” (Aya 1-5)
“These are the verses of the Book, a clear discourse. Little do those who disbelieve wish that they were Muslims. Let them eat and enjoy themselves, and let their hopes beguile them. For they will surely come to know [the truth]. Never have We destroyed any community unless divine revelations have been made known to it. No community can ever forestall its term, nor can they delay it.” (Verses 1-5)
Sura kisha inarejelea baadhi ya matukio ya ulimwengu: mbingu na nyota, dunia iliyotandazwa na milima iliyoimarishwa juu yake, mimea inayoonyesha mpangilio wa uumbaji wenye uwiano, pepo zilizojaa unyevu, maji na kunywa, pamoja na uhai, kifo na ufufuo wa binadamu wote. Kisha kinafuata simulizi la Adam na Iblisi, hadi kufikia hatima za waumini wote na makafiri wote.
The sūrah then refers to some scenes from the universe: the heavens and the constellations, the expanded earth and the mountains set firm on it, the plants that demonstrate a balanced method of creation, the winds full of moisture, water and drinking, and the life, death and resurrection of all mankind. This is followed by the story of Adam and Iblīs leading up to the destinies of all believers and unbelievers.
Kisha kuna marejeo mafupi ya masimulizi ya Ibrahimu, Lutu, Shu'ayb na Swalih, huku msisitizo ukiwekwa katika hatima ya makafiri katika kila kisa. Tunabainisha hapa kwamba Waarabu walikuwa wakifahamu magofu yaliyoachwa na jamii hizi, kwani walipita karibu nayo katika safari zao za kawaida kuelekea Shamu.
Then we have brief references to the stories of Abraham, Lot, Shu`ayb and Şāliĥ, with the emphasis being placed on the destiny of unbelievers in each case. We note here that the Arabs were aware of the ruins left by these communities, as they passed by them on their traditional journeys to Syria.
Mstari mkuu katika surah zote mbili ni uleule, lakini kila moja ina sifa zake maalum.
The main line in both sūrahs is the same, but each has its own special features.
Mdundo wao ni sawa, lakini si sawa kabisa. Huu ndio mfumo unaofuatwa na Qur’ani, ambayo inashughulikia mada zake kwa njia mbalimbali; njia hizo zinaweza kufanana katika baadhi ya vipengele lakini kutofautiana kabisa katika vingine, na hazirudiwi wala kuruhusiwa kufanana kabisa.
Their rhythm is similar, but not identical. This is the system followed by the Qur’ān, tackling its topics in a variety of ways that may be similar in some aspects but totally different in others, and where they are never repeated or allowed to be identical.
Sura hii inaweza kugawanywa katika sehemu tano, kila moja ikiwa na mada maalum.
The sūrah can be divided into five sections, each of which includes a specific topic.
Ya kwanza inaeleza sheria ambayo Mwenyezi Mungu ameiweka kuhusu ujumbe Wake na mitazamo ya watu kuuhusu, kuukubali na kuuamini au kuukataa. Hii inaanza kwa onyo la kimyakimya lililofunikwa kwa fumbo: “Hizi ni aya za Kitabu, na Qur'ani yenye kubainisha. Huenda wale waliokufuru wangependa wangekuwa Waislamu. Waache wale na wastarehe, na matumaini yawalaghai. Kwani watajua hivi karibuni [ukweli].” (Aya 2-3) Sehemu hii inamalizikia kwa kauli kwamba makafiri wanaukataa ujumbe kwa ukaidi, si kwa sababu hawana ushahidi wa kutosha wa kuwaongoza kwenye imani: “Na lau Tungewafungulia makafiri mlango wa mbinguni nao wakawa wanapanda humo juu zaidi na zaidi, bado wangelisema hakika: ‘Ni macho yetu tu yaliyorogwa! Bali sisi ni watu tuliofanyiwa uchawi.’” (Aya 14-15)
The first explains the law that God has set in operation concerning His message and people’s attitudes to it, either accepting and believing in it or rejecting it. This starts with an implicit warning which is covered with mystery: “These are the verses of the Book, a clear discourse. Little do those who disbelieve wish that they were Muslims. Let them eat and enjoy themselves, and let their hopes beguile them. For they will surely come to know [the truth].” (Verses 2-3) This section ends with a statement that the unbelievers reject the message out of stubbornness, not because they do not have sufficient evidence to lead them to faith: “If We opened for the unbelievers a gateway to heaven and they had ascended higher and higher, still they would surely say: ‘It is only our eyes that are spellbound! Indeed, we must have been bewitched.’“ (Verses 14-15)
Wote ni wa aina moja: “Hakika Sisi tumewatuma Mitume kabla yako kwa jamii za kale, lakini kila Mtume alipowajia mmoja wao walimdhihaki. Hivyo ndivyo Tunavyolipenyeza [yaani, dharau hii kwa Wahyi] ndani ya nyoyo za wakosefu, ambao hawaiamini, ingawa njia za jamii za kale zimeshatangulia kabla yao.” (Aya 10-13)
They are all of the same type: “Indeed We have sent before you messengers to communities of old, but whenever a messenger came to any of them they mocked at him. Thus do We cause it [i.e. this scorn of the revelation] to slip into the hearts of the guilty, who do not believe in it, although the ways of ancient communities have gone before them.” (Verses 10- 13)
Sehemu ya pili inaonyesha baadhi ya ishara ambazo Mungu ameziweka katika ulimwengu, mbinguni na ardhini na kati yake. Zote hizi zimewekwa kulingana na hekima kamilifu ya Mungu, na kwa kipimo maalum: "Hakika Sisi tumeweka katika mbingu minyororo ya nyota, na tukaipamba kwa uzuri kwa wanaotazama, na tukaihifadhi kutokana na kila shetani aliyelaaniwa, isipokuwa yule anayesikiliza kwa siri, basi anamfuata moto ulio wazi." "Na ardhi tumeitandaza, na tumeweka juu yake milima imara, na tumeotesha ndani yake kila aina ya kitu kwa kiasi kilichopimwa. Na tumekujaalieni humo riziki, nanyi na wale ambao hamwezi kuwaruzuku. Na hakuna kitu ila hazina zake ziko kwetu, wala hatuteremshi ila kwa kipimo kinachojulikana. Na tunapeleka pepo zinazopandisha mawingu, kisha tunateremsha maji kutoka mbinguni, tukakunywesheni nayo; wala si nyinyi mnaoyahifadhi." (Aya 16-22)
The second section portrays some of the signs God has placed in the universe, both in the heavens and the earth and in between. All of these have been set in accordance with God’s precise wisdom, and according to a definite measure: “We have indeed set up in the heavens constellations, and endowed them with beauty for all to behold, and We have guarded them from every cursed devil, so that anyone who tries to eavesdrop is pursued by a flame clear to see. We have spread out the earth, and placed on it firm mountains, and caused [life] of every kind to grow on it in a balanced manner. We have placed various means of livelihood on it for you, as well as for those whom you do not have to provide for. There is not a thing but with Us are its storehouses; and We send it down only in accordance with a defined measure. We send forth winds heavily loaded, then We send down water from the skies for you to drink. You are not the ones who store it up.” (Verses 16-22)
Kila kitu na kila mtu hurejea kwa Mungu wakati uliopangwa na unaojulikana kwa Mungu: "Ni Sisi tunaotoa uhai na kusababisha kufa, na ni Sisi tulio warithi [wa vitu vyote]. Hakika Tunawajua vyema wale waliotangulia kabla yenu na wale watakaokuja baadaye. Mola wenu Mlezi atawakusanya wote pamoja. Hakika Yeye ni Mwenye hekima, Mjuzi wa kila kitu." (Aya 23-25)
It is to God that everyone and everything returns at the time appointed and known to God: “It is We who give life and cause death, and it is We who are the inheritors [of all things]. Well do We know those who lived before you and those who will come after you. Your Lord will gather them all together. He is indeed Wise, All-Knowing.” (Verses 23- 25)
Sehemu ya tatu inasimulia hadithi ya wanadamu na asili ya kufuata uongofu wa haki au kuuacha ili kufuata njia potofu. Pia inaonyesha hatima ya wale wanaofuata uongozi wa Mwenyezi Mungu na wale wanaoukataa. Hili linadhihirika katika jinsi Adam alivyoumbwa kwa udongo kisha Mungu akampulizia roho yake, na katika kiburi cha Iblīs anayewapoteza watu.
The third section delivers the story of mankind and the origins of following right guidance or abandoning it in order to follow erring ways. It also shows the fates of those who follow God’s guidance and those who reject it. This is shown in the way Adam was created out of clay before God breathed of his soul into him, and the arrogance of Iblīs who leads people astray.
Sehemu ya nne inasimulia hatima zilizowapata watu wa Lut, Shu'ayb na Swalih. Inaanza na aya: "Waambie waja Wangu kwamba Mimi ndiye Mwingi wa Maghfira, Mwenye kurehemu sana; na pia, adhabu Yangu ndiyo adhabu iliyo chungu sana." (Aya 49-50)
The fourth section relates the fates suffered by the peoples of Lot, Shu`ayb and Şāliĥ. It starts with the verses: “Tell My servants that I alone am Much Forgiving, truly Merciful; and also, My punishment is indeed the most grievous suffering.” (Verses 49-50)
Hadithi zinatolewa mfululizo, zikionyesha rehema ya Mungu kwa Ibrahim na Lut, na adhabu yake kwa watu wa Lut, Shu'ayb na Swalih. Hivyo Maquraishi wanaambiwa kuhusu hatima ya wale ambao ardhi zao hupita njiani wakati wa safari zao kwenda Syria. Magofu yao yapo pale kwa wao kuyaona. "Hakika katika haya zipo ishara kwa wale wanaotafakari. Miji hiyo ilisimama kwenye njia ambayo bado inapitwa."
The stories are given in succession, showing God’s mercy to Abraham and Lot, and His punishment of the peoples of Lot, Shu`ayb and Şāliĥ. Thus the Quraysh are told of the fate of those whose lands they pass by on their trips to Syria. Their ruins are there for them to see. “Surely in this there are messages for those who read the signs. Those [towns] stood on a road that is trodden still.” (Verses 75-76)
Sehemu ya tano na ya mwisho inafunua ukweli ulio kiini cha uumbaji wa mbingu na ardhi, na jinsi unavyohusiana na Siku ya Hukumu, pamoja na malipo au adhabu inayofuata baada ya hapo, na pia na ujumbe wa Mtume Muhammad ﷺ. Huo ndio ukweli mkuu katika ulimwengu wote. Unahusiana na asili na hatima: "Hatukuziumba mbingu na ardhi na vilivyo baina yake isipokuwa kwa haki. Na hakika Saa inakuja bila shaka. Basi wasamehe kwa msamaha mzuri. Hakika Mola wako ndiye Muumba, Mjuzi wa yote. Tumekupa aya saba zinazorudiwa, na Qur'ani tukufu." (Aya 85-87)
The fifth and final section reveals the truth that is at the heart of the creation of the heavens and the earth and how this relates to the Hour of Judgement and the reward or punishment that comes after that, and also to the message of the Prophet Muĥammad (peace be upon him). That is the great truth in the whole universe. It relates to origin and destiny: “It was only with the truth that We have created the heavens and the earth and all that is between them. The appointed Hour will certainly come. Hence overlook their faults in fair forbearance. Your Lord is the All-Knowing Creator. We have given you seven oft-repeated verses and this sublime Qur’ān.” (Verses 85-87)