Hii ni aya ya mwisho ya sūrah yenye maudhui na taswira nyingi. Inaweka na kuthibitisha misingi ya mtazamo wa Kiislamu, na kupitia mjadala na watu wa wahyi wa awali, na baadaye na "wanafiki" wa Madina na makafiri wa Kiarabu, inaondoa mkanganyiko wote na tafsiri potofu ambazo makundi hayo yote yalijaribu kuzua. Inafafanua mpangilio wa Kimungu wa maisha, majukumu yake ya kibinadamu na kifedha, na inawafundisha Waislamu jinsi ya kutekeleza majukumu hayo, na jinsi ya kukabiliana na taabu na mitihani inayokutana nao katika kuyatekeleza. Inawaonyesha Waislamu jinsi ya kujitolea wao wenyewe na mali zao kwa ajili ya kutekeleza majukumu hayo makubwa.

This is the closing passage of a sūrah rich in subject matter and imagery. It defines and establishes the fundamentals of the Islamic outlook and, through the debate with the people of earlier revelations and later on with the “hypocrites” of Madinah and the Arab unbelievers, removes all the confusion and misinterpretation all those groups tried to create. It expounds the Divine order of life, its human and financial obligations, and teaches the Muslims how to honour those obligations and how to deal with the hardships and ordeals encountered in so doing. It shows the Muslims how to dedicate themselves and their possessions to fulfilling those enormous obligations.

Mistari hii ya mwisho inalingana kikamilifu na mada na mtindo wa sura hii kwa ujumla, kimaudhui na kimuktadha na pia katika uwasilishaji wake. Sehemu hii inawasilisha dhana ya kina sana: kwamba ulimwengu wote wa kimwili ni "kitabu" kilicho wazi ambacho chenyewe kinafikisha ishara na ushahidi wa imani. Kinaelekeza kwenye mkono unaouendesha kwa uangalifu na busara, na kinaonyesha kwamba zaidi ya maisha haya kuna maisha mengine ambamo uwajibikaji na malipo vitaamuliwa. Hata hivyo, ishara hizi huonwa na kuthaminiwa tu na watu "wenye akili"; wale ambao hawapiti maisha kwa macho na akili zao zikiwa zimefungwa mbele ya maajabu makubwa ya "kitabu" hiki kilicho wazi.

These concluding strains resonate perfectly with the theme and the style of the sūrah as a whole in content as well as context and presentation. This section presents a most profound concept: that the entire physical world is an open “book” which in itself conveys the signs and evidence of faith. It points to the hand that runs it with care and prudence, and reveals that beyond this life there is another where accountability and reward will be decided. These signs, however, are only perceived and appreciated by people “who understand”; those who do not go through life with their eyes and minds closed to the overwhelming marvels of this “open book”.

Dhana hii inawakilisha mojawapo ya dhana za msingi kabisa katika mtazamo wa Kiislamu kuhusu ulimwengu wa kimwili, na uhusiano wa karibu na wenye usawa uliopo kati yake na tabia ya asili ya msingi na safi ya binadamu. Dhana hii inathibitisha kwamba ulimwengu wa kimwili, wenyewe, ni ushahidi hai na dhahiri wa kuwepo kwa Muumba wake, kwa upande mmoja, pia ni udhihirisho wa mfumo unaosimamia kuwepo kwake, na lengo, kanuni na maana vinavyoufafanua uwepo huo, kwa upande mwingine. Dhana hii ina umuhimu mkubwa sana katika kufafanua mtazamo wa binadamu kuhusu ulimwengu wa kimwili na Mola wake, Mwenyezi Mungu Mtukufu, na kwa hiyo ni nguzo kuu ya mtazamo wa Kiislamu kuhusu kuwepo kwa vyote.

Katika kuumbwa kwa mbingu na ardhi, na katika kubadilishana kwa usiku na mchana, kuna hakika alama kwa watu wenye akili, ambao wanamkumbuka Mungu wakiwa wamesimama, wameketi na wamelala kifudifudi, na wanatafakari juu ya uumbaji wa mbingu na ardhi: "Mola wetu, Wewe hukuumba haya yote bure. Utakatifu ni Wako, basi tulinde na adhabu ya moto. Mola wetu, yeyote Utakayemtia motoni, bila shaka Umemfedhehesha. Wadhalimu hawatakuwa na wasaidizi."

In the creation of the heavens and the earth, and in the succession of night and day, there are indeed signs for men endowed with insight, who remember God when they stand, sit and lie down, and reflect on the creation of the heavens and the earth: “Our Lord, You have not created all this in vain. Limitless are You in Your glory. Guard us, then, against the torment of the fire. Our Lord, him whom You shall commit to the fire, You will have condemned to disgrace. The evildoers shall have none to help them.

Bwana wetu, hakika tumesikia sauti ya mwenye kuita kwenye imani, [akisema], ‘Aminini Mola wenu Mlezi,’ nasi tukaamini. Bwana wetu, basi tusamehe dhambi zetu na tufutie mbali maovu yetu, na tufishe pamoja na wema walio wema kweli. Bwana wetu, tupe yale uliyotuahidi kupitia mitume wako, wala usitudhalilishe siku ya Kiyama. Hakika wewe hukhalifu ahadi yako kamwe.

Our Lord, we have heard the voice of one who calls to faith, [saying], ‘Believe in your Lord,’ and we have believed. Our Lord, forgive us, then, our sins and efface our bad deeds and let us die with the truly virtuous. Our Lord, grant us what You have promised us through Your messengers, and do not disgrace us on the Day of Resurrection. Surely, You never fail to fulfil Your promise. (Verses 190-4)

Je, ni ishara gani zilizomo katika uumbaji wa mbingu na ardhi na kufuatana kwa mchana na usiku? Ni ujumbe gani unaoeleweka na watu wenye akili wanapotafakari matukio haya, wanapomkumbuka Mungu katika hali zote, wakiwa wamesimama, wameketi au wamelala? Zaidi ya hayo, kuna uhusiano gani kati ya kutafakari kwao ishara hizi na kumkumbuka Mungu katika hali zote? Kutafakari kwao kunawapelekeaje kuingia katika dua yao inayoonyesha unyenyekevu wao na kumcha Mungu: "Mola wetu, Wewe hukuumba haya bure. Utakasifu ni Wako. Basi tulinde na adhabu ya Moto." Tunachokiona hapa ni picha halisi ya jinsi ujumbe unaotolewa na ulimwengu wa kimwili unavyopokelewa kwa usahihi na kwa njia sahihi na akili yenye afya. Jibu sahihi hutolewa kwa ujumbe huu ambao uko wazi kwa wote katika ulimwengu wote, wakati wa mchana na wakati wa usiku.

What are these signs contained in the creation of the heavens and the earth and the succession of day and night? What is the message understood by men of wisdom when they reflect on these phenomena, as they remember God in all situations, when they stand up, sit and lie down? Furthermore, what is the relationship between their reflection on these signs and their remembrance of God in all situations? How does their reflection lead them to engage in their supplication which expresses their humility and fear of God: “Our Lord, You have not created all this in vain. Limitless are You in Your glory. Guard us, then, against the torment of the fire.” What we find here is a vivid image of the sound and proper reception of the messages transmitted by the physical universe to a healthy mind. Proper response is made to these messages which are open to all throughout the universe, both during the day and during the night.

Ukweli wa kwanza ni kwamba kutafakari uumbaji wa Mungu, na kutafakari kitabu wazi cha ulimwengu pamoja na maajabu makubwa ambayo Mungu ameyaweka katika ulimwengu, ni ibada ya hakika na sehemu muhimu ya kumkumbuka Mungu. Lau sayansi asilia, ambayo huchunguza vipengele mbalimbali, sheria na matukio mbalimbali ya ulimwengu ili kufumbua siri zake na uwezo wake, ingeelekezwa katika kumkumbuka Muumba wa ulimwengu huu, na kuthamini na kukiri ukuu wake na neema yake, ingekuwa papo hapo sehemu ya ibada na sala kwa Muumba.

The first fact is that reflection on God’s creation and contemplation of the open book of the universe and the great wonders which God has placed in the universe constitute a definite act of worship and an essential part of remembering God. Had natural sciences which study various aspects, laws and phenomena of the universe in order to unravel their secrets and potential, been directed to remembrance of the Creator of this universe and to appreciate and acknowledge His majesty and grace, they would instantaneously have become part of worship and prayer to the Creator.

Maisha ya binadamu yangenufaika sana kwa sayansi hizi na yangegeukia kwa Mungu. Hata hivyo, mwelekeo wa kimaada unakata kila uhusiano kati ya ulimwengu na Muumba wake, na unavunja uhusiano ambao ulipaswa kuwepo daima kati ya sayansi asilia na ukweli wa milele wa Mungu Muumba. Hivyo, utafiti wa kisayansi, zawadi kubwa ya Mungu kwa binadamu, unageuka kuwa laana inayofanya maisha ya binadamu kuwa mfululizo endelevu wa taabu, wasiwasi na utupu wa kiroho ambao unamlemea sana binadamu.

Human life would have benefited a great deal by these sciences and would have turned towards God. The materialistic trend, however, severs all links between the universe and its Creator, and severs the relationship which should have always existed between natural sciences and the eternal truth of the Divine Being. Scientific research, God’s great gift to man, thus becomes a curse which makes human life a continuous succession of misery, worry and spiritual emptiness which weigh very heavily on man.

Ukweli wa pili ni kwamba ishara ambazo Mwenyezi Mungu ameziweka kote katika ulimwengu haziwasilishi ujumbe wake wenye kuhamasisha isipokuwa kwa mioyo na akili zilizosafishwa kwa ibada na kumkumbuka Mwenyezi Mungu. Wale wanaomkumbuka Mwenyezi Mungu katika hali zote, wanaposimama, wanapokaa na wanapolala, na wanaotafakari juu ya uumbaji wa mbingu na ardhi na mfuatano wa mchana na usiku, ndio hasa watu ambao mioyo na akili zao ziko tayari kuthamini ujumbe unaowasilishwa na matukio haya ya ulimwengu.

The second fact is that the signs that God has placed throughout the universe do not impart their inspiring messages except to hearts and minds refined by worship and the remembrance of God. Those who remember God in all situations, when they stand, sit and lie down, and reflect on the creation of the heavens and the earth and on the succession of day and night are indeed the very people whose hearts and minds are ready to appreciate the messages imparted by these universal phenomena.

Mola wao huwajibu: 'Sitapoteza kazi ya mtenda kazi yeyote miongoni mwenu, awe mwanamume au mwanamke. Nyinyi nyote ni sehemu ya wengine. Basi, wale waliohama, waliofukuzwa majumbani mwao, wakateswa kwa ajili ya njia Yangu, wakapigana na kuuawa [kwa ajili yake], hakika nitafuta maovu yao na kuwaingiza katika mabustani yanayopita chini yake mito, kuwa ni malipo kutoka kwa Mwenyezi Mungu. Kwa Mwenyezi Mungu ndiko kulikoko malipo mema zaidi. Usikudanganywe na kustawi kwa wale wasiomwamini katika nchi. Ni starehe ndogo tu, kisha makao yao ni Jahannamu. Ni makao mabaya kama nini.' (Aya 195-7)

Their Lord answers them: ‘I will not suffer the work of any worker among you, male or female, to be lost. Each of you is an issue of the other. Therefore, those who emigrate and are driven out of their homes and suffer persecution in My cause, and fight and are slain [for it] — I shall indeed efface their bad deeds and admit them to gardens through which running waters flow, as a reward from God. With God is the best of rewards. Let not the disbelievers’ prosperity in the land deceive you. It is but a brief enjoyment. Then, Hell shall be their abode. What an evil abode. (Verses 195-7)

Katika sehemu hii tunaona jibu la Mwenyezi Mungu kwa dua ambayo waumini, waliokubali imani baada ya kutafakari juu ya mandhari ya ulimwengu, wameirudia kwa urefu. Wanatambua kwamba Mungu hakuumba haya yote bure. Wanaelewa ujumbe unaotolewa na mandhari hizi, wanatoa jibu linalostahiki, na wanamwomba Mungu awaepushe na fedheha ya kutumbukizwa motoni Akhera. Jibu la Mungu ni la kina, linaloendana na sifa za kisanii za mtindo wa Qur'ani, unaozingatia mahitaji ya kisaikolojia ya kila hali. Hebu tuutafakari jibu hili na tuone linatufundisha nini kuhusu asili ya njia ya Mwenyezi Mungu na jinsi Uislamu unavyowaandaa wafuasi wake kwa kuboresha tabia zao. Watu hao, waliotajwa katika aya iliyotangulia kuwa "wenye akili", wametafakari uumbaji wa mbingu na ardhi na kupishana kwa usiku na mchana, wakaithamini ujumbe wa kitabu cha ulimwengu, wakiitikia ukweli kama ulivyoelezwa wazi ndani yake. Wamemwendea Mola wao kwa dua ndefu, iliyotoka moyoni, inayoakisi hofu yao. Hapa wanapokea jibu la Mola wao Mwenye rehema. Dua zao zinajibiwa kwa kuelekezwa kwenye vipengele vya msingi vya mwenendo wa maisha ambao Mungu anataka wauchukue, pamoja na wajibu wake: "Mola wao Mlezi anawajibu: Sitapoteza kazi ya mfanyakazi yeyote miongoni mwenu, mwanamume au mwanamke. Mmoja wenu ni sehemu ya mwenzake." Hapa wanaambiwa kwamba kutafakari, kuzingatia, hofu na dua za dhati haitoshi, wala haitoshi kumrudia Mungu kwa msamaha na kufutiwa maovu na kupata wokovu. Malengo haya yanahitaji vitendo chanya vya aina maalum, vinavyochochewa na kuelewa mafunzo yaliyopatikana kupitia kutafakari uumbaji wa ulimwengu.

In this passage we have God’s answer to the prayer repeated at length by the believers who have come to accept the faith after their reflection on the scene of the universe. They recognise that God has not created all this in vain. They understand the message imparted by these scenes and make the appropriate response and pray to God to spare them the disgrace of being committed to hell in the Hereafter. God’s answer is a detailed one, harmonious with the artistic characteristics of the Qur’ānic style which takes into account the psychological requirements of every situation. Let us consider this answer and what it tells us about the nature of the Divine method and how Islam sets about refining the characters of its followers. Those people, described in an earlier verse as “endowed with insight” have reflected on the creation of the heavens and the earth and on the succession of night and day and have appreciated the message of the book of the universe, responding to the truth as it is clearly explained in it. They have addressed their Lord with a long, heart-felt prayer which reflects their apprehension. Here they receive the response of their merciful Lord. Their prayers are answered as their attention is drawn to the constituent elements of the way of life God wants them to adopt and to its obligations: “Their Lord answers them: I will not suffer the work of any worker among you, male or female, to be lost. Each of you is an issue of the other.’” Here they are told that reflection, contemplation, apprehension and passionate prayer are not enough, nor is it enough to turn to God for forgiveness and for bad deeds to be effaced and salvation to be granted. These goals require positive action of a particular type that is motivated by understanding the lessons learnt through reflection on the creation of the universe.

Kinyume na starehe hiyo fupi na ustawi wa muda mfupi, kuna kwa waumini milele na baraka kutoka kwa Mungu:

In contrast to that brief enjoyment and fleeting prosperity there are for the believers eternity and blessings from God:

Kwa wale wanaomcha Mola wao, watakuwa na mabustani yapitayo chini yake mito, watakaa humo milele, ni zawadi ya ukaribisho kutoka kwa Mwenyezi Mungu. Lililo kwa Mwenyezi Mungu ni bora kwa wenye wema. Hakika miongoni mwa watu wa Vitabu vilivyotangulia wako wanaomwamini Mwenyezi Mungu na yale yaliyoteremshwa kwako, na yale yaliyoteremshwa kwao, wakinyenyekea mbele ya Mwenyezi Mungu.

As for those who fear their Lord, theirs shall be gardens through which running waters flow, in which they shall abide, a gift of welcome from God. That which is with God is best for the truly virtuous. There are indeed among the people of earlier revelations some who believe in God and in what has been bestowed from on high upon you and in what has been bestowed upon them, humbling themselves before God.

Hawabadilishi ishara za Mwenyezi Mungu kwa bei ndogo. Hao watapata malipo yao kwa Mola wao Mlezi. Hakika Mwenyezi Mungu ni Mwepesi wa kuhesabu. (Aya 198-9)

They do not barter away God’s revelations for a trifling price. They shall have their reward with their Lord. Swift is God’s reckoning. (Verses 198-9)

Ulinganisho wowote utaondoa shaka hata kidogo kwamba kilicho kwa Mungu ni bora zaidi kwa watu wema na wacha Mungu wa kweli. Hakuna atakayedhani kwamba kile wanachopata hatimaye wale wamchao Mungu ni bora zaidi kuliko kile wanachofurahia makafiri. Kwa hiyo, kila mwenye akili ataichagua bila kusita sehemu ile ile aliyoichagua watu walioelezwa hapo awali kuwa ni 'wenye ufahamu.' Katika hatua hii, wakati muktadha ni wa kulea tabia za waumini na kuanzisha maadili ya msingi kulingana na dhana ya Kiislamu ya maisha, Mungu haawaahidi waumini ushindi, wala kwamba watawashinda maadui zao, wala kwamba watathibitishwa katika ardhi yoyote. Kwa hakika, haawaahidi chochote katika maisha haya. Hajumuishi katika ahadi yake hapa chochote miongoni mwa mambo anayowaahidi mahali pengine katika Qur'ani au kile alichojitwika kuwapa waumini wanapopigana vita dhidi ya maadui zake.

Any comparison shall remove the slightest doubt that what is with God is infinitely better for truly righteous and virtuous people. No one will entertain any thought that what the God-fearing finally receive is much superior than what the disbelievers enjoy. Hence, anyone endowed with insight will unhesitatingly choose for himself the share chosen by the people who have been described earlier as being ‘endowed with understanding.” At this point, when the context is one of cultivating the believers’ characters and establishing the essential values according to the Islamic concept of life, God does not promise the believers victory, or that they should triumph over their enemies, or that they should be established in any land. He indeed does not promise them anything in this life. He does not include in His promise here anything of what He promises them elsewhere in the Qur’ān or of what He has undertaken to provide for the believers as they engage in battle against His enemies.

Enyi mlioamini, vumilieni katika dhiki, na uvumilivu wenu usiishe kamwe; kuweni tayari daima na mcheni Mungu ili mpate kufanikiwa. (Aya ya 200)

Believers, be patient in adversity, and let your patience never be exhausted; be ever ready and fear God so that you may prosper. (Verse 200)

Aya ya mwisho katika sura hii ndefu ni hitimisho lenye mwelekeo kwa waumini, linalofupisha wajibu waliopewa na Mwenyezi Mungu kupitia katiba aliyoichagua kwao. Ni khitabu kutoka juu kwenda kwa waumini. Huwaita kwa sifa yao hasa, sifa inayoanzisha uhusiano wao na chanzo cha khitabu hicho, inayowawekea wajibu wao na kuwastahilisha kuutekeleza wajibu huo. Ndiyo sifa inayowapa heshima duniani na kuwafanya watukuzwe peponi. Wanaitwa wavumilie wakati wa taabu, waendelee kufanya hivyo katika hali zote, wawe daima tayari kujitolea, na wadumishe khofu yao kwa Mwenyezi Mungu.

The closing verse in this long sūrah is an address to the believers which sums up the obligations imposed on them by the constitution God has chosen for them. It is an address from on high to the believers. It calls them by their very quality which establishes their bond with the source of that address and places on them their obligations and qualifies them for the fulfilment of those obligations. It is the quality which gives them honour in this world and makes them honoured in heaven. They are called upon to show patience in adversity and to continue to do so in all situations, to be always ready for sacrifice and to maintain their fear of God.

Sūrah hii inazungumzia mara kwa mara subira wakati wa shida na kumcha Mungu. Sifa hizi mbili zinatajwa wakati mwingine kando kando na wakati mwingine pamoja. Sūrah pia inawataka waumini mara kwa mara kuvumilia kila dhiki wanayokabiliana nayo, kupigana bidii na kuvunja njama za maadui zao, na kamwe wasiwasikilize watu waliokata tamaa au wale wanaopanda mbegu za fitina. Aya ya mwisho ya sūrah inamwita muumini awe mvumilivu wakati wa shida na kudumu daima, jambo linaloonyesha kuwa hizi ndizo sifa muhimu za wale wanaotaka kufuata njia ya imani ya Mungu. Ni njia ndefu na ngumu, iliyojaa vikwazo, mateso, majaribu na misukosuko. Ili kuifuata, wanapaswa kuwa wavumilivu.

The sūrah speaks repeatedly about patience in adversity and fear of God. The two qualities are mentioned on occasions separately and on others together. The sūrah also repeatedly calls on the believers to endure whatever hardship they have to face, to struggle and to foil the schemes of their enemies and never to listen to the defeatists or to those who sow the seeds of discord. That the concluding verse of the sūrah calls on the believer to be patient in adversity and to always persevere demonstrates that these are the essential ingredients of those who want to follow the path of Divine faith. It is a long and hard way, full of impediments, persecution, trials and tribulations. To follow it they must be patient.