Baadhi ya riwaya zinadokeza kwamba sura hii iliteremshwa Madina, lakini ni ufunuo wa Makka. Tabia yake ya Kimakka iko wazi sana ukizingatia mada yake, mtiririko wake na sifa nyinginezo. Kwa hiyo, tunaziamini zaidi riwaya zinazosema kwamba iliteremshwa Makka.

Some reports suggest that this surah was revealed in Madinah, but it is a Makkan revelation. Its Makkan character is indeed very obvious considering its subject matter, its flow and other characteristics. Hence, we give more credence to those reports stating its revelation in Makkah.

Kwa kweli, kuna dalili katika mtiririko wake zinazoonyesha kwamba ilikuwa miongoni mwa sura za mwanzo kuteremshwa Makkah. Tunaweza kutaja kwa mfano picha za kina za furaha na adhabu katika maisha ya Akhera, agizo alilopewa Nabii ﷺ la kuwa na subira akingoja hukumu ya Mola wake, na kutomtii mwenye dhambi wala kafiri miongoni mwao. Haya ndiyo mambo ambayo ufunuo wa Makkah daima ulisisitiza, hasa wakati mateso dhidi ya wabebaji wa ujumbe wa Kiislamu yalipokuwa yakizidi kuwa makali. Zaidi ya hayo, Nabii ﷺ anahimizwa kushikilia kwa uthabiti ukweli aliopewa, na kuwaachia wasioamini muda, lakini asiwaelekee wala kuwasikiliza. Maagizo kama haya yanapatikana katika Sura ya 68, 73 na 74 katika juzuu hii. Maagizo haya yanafanana na yale yaliyomo katika sura hii. Kwa hiyo, uwezekano kwamba iliteremshwa Madinah ni mdogo na ni bora kuutupilia mbali.

In fact, there are indications in the way it runs suggesting that it was among the earlier surahs to be revealed in Makkah. We may cite for example the detailed images of happiness and torment in the life to come, the directive given to the Prophet to remain patient, awaiting his Lord’s judgement, and not to obey any sinner or unbeliever from among them. These are the things Makkan revelations always emphasized, particularly when the persecution of the advocates of the Islamic message was becoming fierce. Moreover, the Prophet is encouraged to hold firmly to the truth he has been given, allowing the unbelievers respite but not to incline to or listen to them. Such directives are found in Surahs 68, 73 and 74 in this volume. These directives are similar to the ones found in this surah. Therefore, the possibility that it was revealed in Madinah is remote and better discounted.

Kwa ujumla, sura hii ni wito wa utulivu unaowahimiza watu kumgeukia Mungu, kumtii, kutafuta radhi zake, kukumbuka neema zake, kujitahidi kuepuka adhabu yake, kuwa macho kwa mtihani ambao Mungu huwawekea waja wake, na kuelewa hekima yake katika uumbaji, katika kutoa neema, katika kuwajaribu, na katika kuwapa makafiri muda wa kupumzika.

In totality, the surah is a calm address encouraging people to turn to God, obey Him, seek His pleasure, remember His favours, work to avoid His punishment, maintain alertness to the test He puts His servants to and understand His wisdom in creation, bestowing favours, testing and giving the unbelievers respite.

Sura inaanza kwa mguso wa kuvutia, ikiuliza swali: je, mwanadamu alikuwa wapi kabla ya kuja katika maisha haya? Nani alimpa uhai wake? Nani alimpa nafasi aliyonayo katika maisha haya baada ya kutokuwa nayo? "Je, hakupita kipindi cha wakati ambapo mwanadamu hakuwa bado kitu cha kutajwa?" (Aya 1) Hii inafuatiwa na mguso wa pili unaozungumzia asili ya mwanadamu na hekima ya Mwenyezi Mungu inavyodhihirika katika uumbaji wake, na kumpa nguvu zake na uwezo wake: "Hakika Sisi tumemuumba mwanadamu kutokana na tone la maji mchanganyiko, ili Tumjaribu. Basi tukamjaalia kusikia na kuona." (Aya 2) Mguso wa tatu unazungumzia kumwongoza mwanadamu kwenye njia iliyo sahihi, kumpa msaada wa kuiendea njia hiyo, kisha kumwacha achague njia anayotaka kuifuata na hatima anayotaka kuishia nayo:

The surah begins with an inspiring touch, asking the question: where was man before coming into this life? Who gave him his existence? Who gave him the position he occupies in this life after he had none: “ Was there not a period of time when man was not yet something to be thought of?” (Verse 1) This is followed by a second touch speaking about mans origins and Gods wisdom manifested in his creation and His giving him his energies and faculties: “We have created man from a drop of mingled fluid, so that We might try him. Therefore, we have endowed him with hearing and sight.” (Verse 2) The third touch speaks of guiding man to the right way, giving him help to go along this way before leaving him to choose the way he wants to go and the fate he wants to end up with:

“Tumemwonyesha njia, [akipewa] uchaguzi wa kuwa mwenye shukrani au mwenye kukufuru.” (Aya ya 3) Migusano hii mitatu inaufanya moyo wa mwanadamu kufikiri kwa kina, kutazama nyuma na kutazama mbele, kisha kutafakari kabla ya kuchagua njia ya kwenda. Kisha sura inatoa ushauri wazi kwa mwanadamu anaposimama njia panda, ikimuonya dhidi ya kuchukua njia inayoelekea motoni na kumtia moyo kwa kila namna kuchukua njia ya peponi, huku ikionyesha aina nyingi za starehe zinazomngoja huko:

“ We have shown him the way, [giving him the choice] to be thankful or ungrateful.” (Verse 3) These three touches set the human heart thinking deeply, glancing back and casting a look forward, and then reflecting before choosing which way to go. Then the surah gives clear advice to man as he stands at the crossroads, warning him against taking the way leading to hell and encouraging him in every way to take the way to heaven, pointing to the great variety of pleasure that awaits him there:

"Kwa makafiri, tumeandaa minyororo na pingu, na moto unaowaka. Wema watakunywa kutoka kikombe kilichochanganywa na kafuru, chemchemi ambayo waja wa Mwenyezi Mungu watakunywa, wakiitiririsha kwa wingi."

“For the unbelievers, we have prepared chains and shackles, and a blazing fire. The righteous shall drink from a cup mixed with kafur, a fountain where God's servants shall drink, making it flow in abundance.” (Verses 4—6)

Kabla ya kukamilisha maelezo yake ya kile ambacho waumini watakifurahia, sura sasa inachora taswira inayoonyesha sifa za watu hao wema.

Before completing its description of what believers will enjoy, the surah now draws a sketch showing the features of those righteous people.

Kwa kufanya hivyo, hutumia maneno na misemo mizuri inayolingana kikamilifu na furaha kuu ambayo watu hawa wanaifurahia peponi: “Hao ndio wanaotimiza nadhiri zao na kuogopa siku ya taabu iliyoenea pote, wanaowalisha chakula - ijapokuwa wao wenyewe wanakihitaji - maskini, yatima na mateka, [wakisema moyoni mwao,] 'Tunakulisheni kwa ajili ya Mungu peke yake. Hatutaki malipo kutoka kwenu wala shukrani. Tunaogopa siku ya Mola wetu: siku ya huzuni na dhiki.'” (Aya 7—10)

In so doing, it uses some fine words and expressions that are in perfect harmony with the splendid bliss these people enjoy in heaven: “They are the ones who fulfil their vows and stand in awe of a day of woes that fly far and wide, who give food - though they need it themselves - to the needy, the orphan and the captive, [saying within themselves,] 'We feed you for the sake of God alone. We desire neither recompense from you, nor thanks. We fear the day of our Lord: a bleak, distressful day” (Verses 7—10)

Sura kisha inawasilisha thawabu itakayotolewa kwa watu hawa wanaojitolea kwa hiari kutekeleza majukumu magumu, wanaoogopa siku ya huzuni na ya kutisha, wakarimu wanaowalisha wengine ijapokuwa wao wenyewe wana uhitaji, na wanaotafuta radhi za Mwenyezi Mungu tu, bila kutarajia malipo yoyote kutoka kwa mtu mwingine. Sura inapowasilisha haya, tunaona kwamba ni thawabu ya usalama, furaha na starehe kamili: "Mwenyezi Mungu atawaokoa na mateso ya siku hiyo, na atawapa mng'ao na furaha, na atawalipa kwa subira yao katika dhiki kwa bustani na [mavazi ya] hariri. Watakaa hapo juu ya mito laini, bila kuhisi jua linalowaka wala baridi kali. Vivuli vyake vitawashukia kwa karibu, na makundi ya matunda yake yatainama, yakiwa karibu kabisa kufikiwa."

The surah then presents the reward which will be given to these people who willingly attend to difficult duties, who fear the bleak, grim day, the generous who feed others despite themselves being in need, and who only seek Gods pleasure, hoping for no reward from anyone else. As the surah presents this, we find that it is a reward of security, happiness and perfect enjoyment: “God will save them from the woes of that day, and will grant them radiance and joy, and will reward them for their patience in adversity with a garden and [garments of] silk. They will recline there on soft couches, feeling neither burning sun nor severe cold. Its shades will come low over them, and its clusters of fruit will hang low, within easy reach.

Watapewa vyombo vya fedha na vikombe vinavyofanana na kioo safi, vilivyo wazi kabisa, lakini vimetengenezwa kwa fedha; kipimo chake ni wao wenyewe watakaokipima. Watapewa kunywa kikombe kilichochanganywa na tangawizi, kutoka chemchemi iliyoko huko iitwayo Salsabil. Watahudumiwa na vijana wasiokufa. Ukiwaona, utadhani ni lulu zilizotawanywa. Ukitazama huko na huko, utaona neema tupu na ufalme mkubwa. Watavikwa mavazi ya hariri nyembamba ya kijani na brokedi; na watapambwa kwa vikuku vya fedha. Na Mola wao Mlezi atawapa kinywaji safi kabisa. Hii ni thawabu kwenu. Juhudi zenu zimekubaliwa na kushukuriwa.

They will be served with silver plates and goblets that seem to be crystal, crystal-clear, but made of silver, the measure of which they are the ones to determine. They will be given to drink of a cup flavoured with ginger, from a spring there called Salsabil. They will be waited upon by immortal youths. If you see them, you would think they were scattered pearls. If you were to look around, you would see only bliss and a vast kingdom. They shall be arrayed in garments of fine green silk and brocade; and adorned with bracelets of silver. And their Lord will give them a most pure drink. This is a reward for you. Your endeavours are well appreciated. (Verses 11-22)

Sura hiyo kisha inamgeukia Mtume, ikimtia moyo wa kusimama imara mbele ya wale wanaogeuka mbali, wanaoendelea kukataa, na kukanusha ukweli. Anaelekezwa kuwa na subira mbele ya dhiki hizi zote na kungojea hukumu ya Mwenyezi Mungu. Anapaswa kudumisha uhusiano wake na Mola wake, akipata nguvu kutoka Kwake kila anapohisi kwamba njia anayopaswa kuipitia ni ndefu mno: "Ni Sisi ambao tumekuteremshia Qur-ani kwa kukushushia kidogo kidogo. Basi subiri hukumu ya Mola wako kwa subira yote, wala usitii yeyote miongoni mwa hawa wenye dhambi na makafiri. Mkumbuke jina la Mola wako asubuhi na jioni. Usiku msujudie, na umtakase kwa utukufu wake usio na mipaka katika usiku mrefu." (Aya 23-26)

The surah then addresses the Prophet encouraging him to stand firm in the face of those who turn away, persist in disbelief and deny the truth. He is directed to remain patient in the face of all this adversity and to await Gods judgement. He should maintain his tie with his Lord, deriving strength from Him whenever he feels that the road he has to travel is too long: “It is We who have bestowed the Quran upon you by gradual revelation. Await, then, your Lord's judgement in all patience, and pay no heed to any of these sinners and unbelievers. Remember your Lord's name morning and evening. At night prostrate yourself before Him, and extol His limitless glory throughout the long night." (Verses 23-26)

Kwa kumalizia, sura hii inawakumbusha makafiri juu ya siku nzito ambayo hawaihesabu. Hii ni siku ambayo wacha Mungu wanaiogopa, wakiwa na hamu ya kujikinga na adhabu yake. Inawaambia kwamba wao si jambo la maana kwa Mungu, ambaye ndiye aliyewapa uwezo wote walio nao na anaweza kuwabadilisha kwa wengine. Yeye huwamiminia neema zake kwa kutimiza nia yake ya kuwajaribu watu. Sura inamalizika kwa kutaja kwa ufupi matokeo ya jaribio hili: “Watu hawa wanapenda maisha ya dunia yanayopita, na wanauacha nyuma siku nzito. Ni Sisi tuliowaumba na kuimarisha miili yao. Tukitaka, tunaweza kuwabadilisha kabisa na wengine wa aina yao. Hii ni ukumbusho tu. Yeyote atakayetaka, na aichukue njia kwa Mola wake. Lakini hamtaki isipokuwa kwa mapenzi ya Mungu. Hakika Mungu ni Mjuzi, Mwenye hekima. Humwingiza katika rehema yake amtakaye, lakini kwa madhalimu ameandaa adhabu iumizayo.” (Aya 27-31)

In conclusion, the surah reminds the unbelievers of the heavy day that they do not reckon with. This is the day feared by the righteous who are keen to guard against its punishment. It tells them that they represent no serious issue to God who gave them all the power they have and is able to replace them with others. He bestows His favours on them in fulfilment of His wish to put people to the test. The surah ends with a brief mention of the results of this test: “ These people love the fleeting life, and leave behind them a day that will be heavy. It is We who have created them and strengthened their constitution. If it be Our will, We can replace them entirely with others of their kind. This is but a reminder. Let him who will, take the way to his Lord. Yet you cannot will except by the will of God. God is indeed All-Knowing, Wise. He admits to His grace whoever He will, but for the wrongdoers He has prepared grievous suffering.” (Verses 27-31)

Sura hii inaanza kwa ukumbusho wa jinsi mwanadamu anavyokuwepo na mpango wa Mungu katika kumuumba ili apitie mtihani, na inamalizia kwa matokeo ya mtihani huu, kama Mungu alivyoyaamua tangu wakati wa kuumbwa kwake. Hivyo, mwanzo na mwisho vinaonyesha mpango wa makusudi na wa kina wa maisha. Mwanadamu hufanya vibaya sana anapobaki mzembe, asiyejua madhumuni ya maisha yake wakati anapowekwa katika mtihani, na pale ambapo ameandaliwa uwezo unaomsaidia kupita mtihani huu.

The surah begins with a reminder of how man comes into existence and Gods design in so originating him to undergo a test, and it concludes with the outcome of this test, as determined by God at the point of origination. Thus, the beginning and the end point to the deliberate and elaborate planning of life. Man performs very badly if he remains heedless, unaware of the purpose of his life when he is being put to a test, and has been equipped with the faculties that help him pass this test.

Kati ya mwanzo na mwisho wa sura, sura hii inatoa maelezo marefu zaidi, au mojawapo ya marefu zaidi ikiwa tutazingatia Sura ya 56, ya neema zilizoandaliwa kwa watu wa peponi. Neema hizi ni hasa za kimwili, lakini zimeunganishwa na kukubaliwa na Mwenyezi Mungu, pamoja na heshima anayowapa.

Between the opening and close, the surah gives the longest, or perhaps one of the longest if we take Surah 56 into account, description of the blessings granted to the people of heaven. These are mostly material, but they are coupled with Gods acceptance and the honour He grants.

Ukweli kwamba maelezo haya ni ya kina unaonyesha kwamba ni wahyi wa Makka, kwa sababu waliokusudiwa walikuwa wageni katika Uislamu, waliokuwa wameishi katika jahiliyyah, yaani ujinga. Walipenda sana anasa za kimaada.

The fact that this description is so detailed points to its being a Makkan revelation, because the addressees were newcomers to Islam, having lived in jahiliyyah, or ignorance. They were fond of material luxuries.

Wangeshangazwa sana na matarajio yake. Daima kutakuwepo watu wanaothamini sana anasa kama hizi. Mungu anawajua viumbe wake vizuri zaidi, na anajua kinachowafaa na kinachogusa sana nyoyo na akili zao. Hakika kuna furaha na shangwe ya hali ya juu na iliyosafishwa zaidi, kama ile iliyotajwa katika sura iliyotangulia, Al-Qiyamah: {Nyuso zitakuwa siku hiyo zenye nuru, zikimtazama Mola wao.} (75: 22-23)

They would be very impressed with its prospect. There will always be people who store much by such luxuries. God knows His creation best, and knows what suits them and what has a deep effect on their hearts and minds. There is definitely a higher and more refined type of happiness and joy, such as the one mentioned in the preceding surah, The Resurrection: “Some faces will on that day be radiant with happiness, looking towards their Lord.” (75: 22-23)