Sehemu hii ya mwisho ya sura inazunguka mada yake kuu, yaani haiba ya Mtume (rehema na amani ziwe juu yake) na mwenendo wa jamii yake kwake baada ya kupewa ujumbe wake. Pia inazungumzia Qur’ani na sifa zake mahsusi. Inaanza kwa kutaja majaribio ya makafiri ya kumgeuza Mtume ayaache baadhi ya wahyi ambao Mwenyezi Mungu aliomteremshia. Inataja juhudi zao za kumfukuza kutoka Makkah, na ulinzi aliopewa na Mwenyezi Mungu ili asikubali jaribu lao wala asijibu uchochezi wao. Mwenyezi Mungu alihakikisha ulinzi wake kwa sababu alikwisha amua kwamba watu wa Makkah hawataangamizwa kama jamii zilizotangulia zilizokataa wajumbe wake. Badala yake alichagua kuwapa muda na kuwaruhusu kuwa na kipindi chao katika dunia hii. Lau wangemtoa Mtume katika jamii yao na kumfukuza kutoka mji wao, wangeadhibiwa vikali, kulingana na sheria ya Mwenyezi Mungu inayoleta adhabu ya papo hapo kwa jamii yoyote inayomfukuza mjumbe aliyetumwa kwao.

This final passage of the sūrah centres around its main theme, the personality of the Prophet (peace be upon him) and the attitude of his community to him after he was given his message. It also speaks about the Qur’ān and its distinctive characteristics. It begins with a reference to the attempts by the unbelievers to turn the Prophet away from some of the revelations God sent down to him. It mentions their effort to banish him from Makkah and the protection he was given by God so that he would not yield to their temptation or respond to their provocation. God guaranteed his protection because He had already decided that the people of Makkah would not be annihilated like earlier communities who rejected His messengers. He chose instead to give them respite and allowed them to have their term in this world. Had they ousted the Prophet from their community and banished him from their city, severe punishment would have been inflicted on them, in accordance with God’s law that inflicts immediate punishment on any community that ousts the messenger sent to them.

Mtume ameamrishwa kushikamana na njia yake, kumtolea Mwenyezi Mungu peke yake sala zake, kusoma Qur’ani iliyoteremshwa kwake, na kumwomba Mungu amsaidie awe mkweli na mwenye ikhlasi katika hali zote na matukio yote, na ampe msaada wa wazi. Pia ameamrishwa kutangaza kwamba haki imekuja ili kuthibitika, na kwamba batili hakika itashindwa. Msaada huu wa Mungu ndio silaha yake bora zaidi. Unamlinda dhidi ya hila zote na kuhakikisha ushindi wake wa mwisho ﷺ.

The Prophet is commanded to stick to his way, offering his prayers to God alone, reciting the Qur’ān revealed to him and supplicating that God may help him to be true and sincere in all situations and events, and give him clear support. He is also commanded to declare that the truth has come to be established and that falsehood is certain to be vanquished. It is this support granted by God that serves as his best equipment. It protects him against all designs and ensures his ultimate victory.

Wanajaribu sana kukushawishi uache yale tuliyokuteremshia, ili wewe ukazulie kitu kingine kwa jina Letu; na katika hali hiyo wangekuwa wamekufanya rafiki wa karibu. Na lau kama Sisi tusingekuthibitisha, huenda ungeliegemea kidogo kwao. Na katika hali hiyo tungekuonjesha adhabu mara mbili ya uhai na adhabu mara mbili baada ya kufa, kisha hutapata wa kukunusuru dhidi Yetu. Na wanakaribia kukutoa katika ardhi ili wakufukuze kutoka humo; lakini wao wenyewe hawatakaa humo baada yako ila kidogo tu. Ndivyo ilivyokuwa kwa Mitume wote tuliowatuma kabla yako, na hutapata badiliko katika sunna Yetu.

They endeavour to tempt you away from that which We have revealed to you, hoping that you would invent something else in Our name, in which case they would have made you their trusted friend. Indeed, had We not given you strength, you might have inclined to them a little. And in that case We would have made you taste a double punishment in life and a double punishment after death, and you would have none to support you against Us. And they endeavour to scare you off the land with a view to driving you away. But, then, after you have gone, they will not remain there except for a short while. Such was the way with all Our messengers whom We sent before you.

Hutapata mabadiliko yoyote katika njia Zetu. (Aya 73-77)

No change you shall find in Our ways. (Verses 73-77)

Sūrah hii inarejelea majaribio ya makafiri ya kumzuia Mtume asitekeleze jukumu alilokabidhiwa. Kwanza, walijaribu kumfanya ageuke na kuacha yale aliyofunuliwa na Mwenyezi Mungu, ili abuni jambo jingine na kulihusisha kwa uwongo na Mwenyezi Mungu. Walifanya hivyo ilhali alijulikana kwa uaminifu wake na ukweli wake ﷺ.

The sūrah refers to the unbelievers’ attempts to dissuade the Prophet from fulfilling the task entrusted to him. Firstly, they tried to make him turn his back on what God revealed to him so as to invent some other matter and attribute it falsely to God. They did this even though he was known for his honesty and truthfulness.

Pia walitoa pendekezo la kumwabudu Mungu kama malipo ya makubaliano yatakayohakikisha kwamba Mtume ataacha kuzikemea miungu yao kuwa ni ya uongo. Baadhi yao walijaribu kumshawishi aifanye ardhi yao kuwa takatifu kama Al-Kaaba ambayo Mungu aliitakasa. Watu wao mashuhuri pia walijaribu kumtaka atenge mahali maalum pa kukutania, ambapo hakuna maskini ambaye angeruhusiwa kuingia.

They also offered to worship God in return for a compromise that ensured that the Prophet would stop denouncing their deities as false. Some of them tried to persuade him to make their land as sacred as the Ka`bah which God had sanctified. Their nobility also tried to get him to allocate a special meeting place, to which no poor person would be admitted.

Katika hatua hii ya sura, Nabii ﷺ anaelekezwa kudumisha mawasiliano na Mola wake, akitafuta msaada Wake na kufuata maelekezo Yake, akitangaza ukweli kwamba haki hakika itashinda, wakati batili bila shaka itanyauka na kutoweka.

At this point in the sūrah, the Prophet is directed to remain in contact with his Lord, seeking His support and following His directives, proclaiming the fact that the truth is certain to triumph, while falsehood will inevitably wither away.

Shika swala tangu jua linapoanza kuelekea magharibi, hadi giza la usiku, naisome Qur'ani alfajiri, kwani kisomo cha Qur'ani alfajiri hushuhudiwa. Usiku, amka usingizini ili kuisoma katika swala, kama sadaka ya ziada kutoka kwako.

Keep up prayer when the sun is on its decline, in the darkness of the night, and recite the Qur’ān at dawn, for the recitation of the Qur’ān at dawn is indeed witnessed. At night, rise from your sleep to recite it in prayer, as an additional offering from you.

Huenda Mola wako akakuinua hadi cheo cha heshima. Sema: Mola wangu, niingize kwa njia ya kweli na ya ikhlasi, na unitoe kwa njia ya kweli na ya ikhlasi, na unijaalie, kwa fadhila zako, nguvu ya kunisaidia.’ Na sema: Haki imekuja sasa na batili imetoweka. Hakika batili daima ni ya kutoweka. Tunateremsha katika Qur’ani kile kilicho uponyaji na rehema kwa waumini, na haiwazidishii waliodhulumu chochote isipokuwa upotevu. (Aya 78-82)

Your Lord may thus raise you to an honourable station. Say, My Lord, cause me to enter in a true and sincere manner and to leave in a true and sincere manner, and grant me, by Your grace, sustaining strength.’ And say, The truth has now come about while falsehood has withered away. For falsehood is always bound to wither away. We bestow of the Qur’ān from on high what serves as a healing and a blessing to true believers, while it only adds to the ruin of the evildoers. (Verses 78- 82)

Agizo hili linamhusu Mtume peke yake. Halihusiani na Swala za lazima ambazo zina nyakati zake, zilizoainishwa katika hadithi kadhaa sahihi na riwaya nyingi za Sunnah ya vitendo ya Mtume ﷺ. Baadhi ya wanazuoni wanapendekeza kwamba kutajwa hapa kwa kupungua kwa jua kunamaanisha kuanza kushuka kutoka kilele chake, huku wakichukulia kutajwa kwa ‘giza la usiku’ kuwa ni mwanzo wa usiku, na ‘kisomo alfajiri’ kuwa ni Swala ya lazima ya alfajiri. Hivyo wanapendekeza kwamba kauli ya Qur’ani hapa inakusanya pamoja nyakati za Swala tano za lazima, Ẓuhr, ‘Aṣr, Maghrib na ‘Ishā’, [jua linapoanza kupungua hadi giza la usiku], kisha Fajr alfajiri. Wanaona kwamba kusoma Qur’ani katika Swala ya usiku ni wajibu kwa Mtume ﷺ kama nyongeza tu. Kwa upande wetu, tunaona kwamba maoni ya kwanza ni sahihi zaidi, kwa kuzingatia kila kitu kingine ambacho aya hizi mbili zinataja kuwa ni cha Mtume ﷺ peke yake. Kuhusu nyakati za Swala za kila siku, hizi zimeainishwa vizuri katika Sunnah, kwa maneno na kwa vitendo.

"Tunateremsha katika Qur'ani kile kinachokuwa uponyaji na rehema kwa waumini wa kweli." (Aya ya 82) Hakika kuna uponyaji na baraka kwa wale ambao nyoyo zao zimejaa imani. Nyoyo kama hizo huangaza na kuwa tayari kupokea yale ambayo Qur'ani inatoa katika neema, utulivu na usalama. Katika Qur'ani kuna nguvu ya uponyaji inayotibu wasiwasi uliopitiliza, hofu na kusitasita. Inaanzisha uhusiano kati ya moyo wa muumini na Mwenyezi Mungu. Uhusiano huu humpa muumini utulivu wa ndani anapohisi usalama chini ya ulinzi wa Mungu. Anafurahi na kuridhika na kile anachopokea kutoka kwa Mungu, na kuridhika na hatima yake maishani. Wasiwasi, kusitasita na msongo wa mawazo ni mambo mabaya kuyapitia. Kwa kuwa Qur'ani huondoa haya yote, kwa hakika ni baraka kwa waumini wa kweli.

“We bestow of the Qur’ān do from on high what serves as a healing and a blessing to true believers.” (Verse 82) There is certainly a cure and a blessing for those whose hearts are full of faith. Such hearts brighten up and become ready to receive what the Qur’ān imparts of grace, reassurance and security. There is in the Qur’ān a healing power that cures obsession, anxiety and hesitation. It establishes a bond between the believer’s heart and God. This bond imparts inner peace to the believer as he experiences a feeling of security in God’s protection. He is happy and satisfied with what he receives from God and contented with his lot in life. Anxiety, hesitation and obsession are all terrible to experience. As the Qur’ān dispels all these, it is indeed a blessing for true believers.

Katika Qur'ani tuna tiba ya tamaa za mwili, uchoyo, wivu na mawazo mabaya.

In the Qur’ān we have a cure from carnal desires, greed, envy and evil thoughts.

Yote haya husababisha magonjwa ya moyo na akili, yanayopelekea udhaifu na maangamizi kamili. Kwa kuwa Qur’ani huyaponya haya, ni chombo cha neema alichowapa Mwenyezi Mungu wale wanaomwamini kweli.

All these cause sickness of the heart and mind, leading to debility and utter ruin. As the Qur’ān cures these, it is a tool of grace bestowed by God on those who truly believe in Him.

Qur'ani pia hutoa tiba ya mawazo na hisia potofu. Inailinda akili isipotee mbali, huku ikiipa uhuru kamili ndani ya shughuli zake zenye manufaa. Inaizuia akili isipoteze nguvu zake kwa mambo yasiyo na faida. Inaiwekea njia thabiti inayohakikisha matokeo mema na yenye manufaa. Kanuni hiyo hiyo inatumika kwa mwili wa binadamu, kuhakikisha kwamba rasilimali zake zinatumika kwa yale yaliyo na manufaa na matunda, na kumwepusha mwanadamu na ukandamizaji wa matamanio ya asili au kujiingiza bila kizuizi. Hivyo inahakikisha mwili wenye afya. Hapa tena tunaona kwamba Qur'ani ni njia ya neema ya Mungu inayotolewa kwa waumini.

Katika hatua hii sura inataja jinsi baadhi ya makafiri walivyomuuliza Mtume kuhusu roho na asili yake. Mwelekeo thabiti wa Qur'ani, ambao ndio mwelekeo bora kabisa, ni kuwajibu watu wanapouliza kuhusu mambo ambayo wanahitaji kuyajua, na kuwapa majibu ambayo akili zao zinaweza kuelewa na kujifunza. Qur'ani haipotezi uwezo wa kiakili ambao Mungu amewapa watu katika mambo yasiyo na manufaa kwao. Wala haiwapeleki katika maeneo ambayo hawawezi kuyaelewa. Kwa hiyo, walipouliza kuhusu roho na asili yake, Mtume aliamrishwa awaambie kwamba elimu hiyo ni ya Mungu peke yake. Hakuna mwingine mwenye elimu hiyo isipokuwa Yeye. "Wanakuuliza kuhusu roho. Sema: 'Roho [elimu ya asili yake] ni ya Mola wangu peke yake. Nyinyi mmepewa elimu kidogo tu.'" (Aya ya 85)

At this point the sūrah mentions how some unbelievers questioned the Prophet about the spirit and its nature. The consistent approach of the Qur’ān, which is indeed the best approach, is to answer people when they ask about matters that they need to know about and to give them answers that their faculties can understand and learn. It does not waste the intellectual faculties God has given them in pursuits that are of no use to them. Nor does it carry them over domains which they cannot comprehend. Hence, when they asked about the spirit and its nature, the Prophet was instructed to tell them that such knowledge belonged to God alone. None other than Him has such knowledge. “They question you about the spirit. Say, ‘The [knowledge of the nature of the] spirit belongs to my Lord alone. You, [mankind], have been granted but little knowledge.’” (Verse 85)

Such an answer does not present a barrier preventing the proper working of the human intellect. It simply directs such intellect to concentrate its efforts within the limits of its power and the domain where it can profitably function. It is worthless to roam endlessly in a maze. Similarly, it is pointless to spend one's mental energies pursuing what we are not equipped to comprehend. The spirit is one such pursuit. It belongs to the realm that lies beyond the reach of human perception. It is a secret God has kept to Himself. He has breathed spirit into man and some other creatures whose nature is unknown to us. Compared to God's absolute knowledge, human knowledge is limited. The secrets of existence are too great to be understood by man's finite reason. It is not man's role to manage all the affairs of the universe, and as such, his powers are not limitless. Instead he has been given such powers as are sufficient for him to control his own world and to fulfil his mission of building the earth and bringing it to the best standard possible within the limits of his faculties and knowledge.

Such an answer does not present a barrier preventing the proper working of the human intellect. It simply directs such intellect to concentrate its efforts within the limits of its power and the domain where it can profitably function. It is worthless to roam endlessly in a maze. Similarly, it is pointless to spend one’s mental energies pursuing what we are not equipped to comprehend. The spirit is one such pursuit. It belongs to the realm that lies beyond the reach of human perception. It is a secret God has kept to Himself. He has breathed spirit into man and some other creatures whose nature is unknown to us. Compared to God’s absolute knowledge, human knowledge is limited. The secrets of existence are too great to be understood by man’s finite reason. It is not man’s role to manage all the affairs of the universe, and as such, his powers are not limitless. Instead he has been given such powers as are sufficient for him to control his own world and to fulfil his mission of building the earth and bringing it to the best standard possible within the limits of his faculties and knowledge.

Hakika Tumewafafanulia watu katika Qur'ani hii kila aina ya mafunzo. Lakini watu wengi wanakataa kukubali chochote isipokuwa kukufuru. Nao husema: 'Hatutakuamini mpaka utufumbulie chemchemi itokayo ardhini, au uwe na bustani ya mitende na mizabibu, ukaifanya mito itiririke ndani yake, au uuangushe mbinguni juu yetu vipande vipande, kama ulivyotutishia, au umlete Mwenyezi Mungu na Malaika mbele yetu, au uwe na nyumba ya dhahabu, au upande mbinguni. Hakika hatutaamini kupanda kwako mbinguni mpaka utuletee kitabu cha kukisoma.' Sema: 'Ametakasika Mola wangu. Je, mimi si ila ni binadamu na Mtume.'" (Aya 89-93)

Indeed We have explained to mankind, in this Qur’ān, every kind of lesson. Yet most people refuse to accept anything other than disbelief They say: ‘We shall not believe in you till you cause a spring to gush forth for us from the earth, or you have a garden of date palms and vines, and you cause rivers to flow through it, or you cause the sky to fall upon us in pieces, as you have threatened, or you bring God and the angels face to face before us, or you have a house of gold, or you ascend to heaven. Indeed we shall not believe in your ascent to heaven until you bring us a book for us to read.’ Say, ‘Limitless in His glory is my Lord. Surely I am only a man and a Messenger.’ (Verses 89-93)

Mtazamo wao finyu umeshindwa kutambua ubora usioweza kuigwa wa Qur’ani.

Their limited perception has failed to appreciate the inimitability of the Qur’ān.

Kwa hiyo walianza kuomba miujiza ya kimwili, wakitoa maombi ya kipuuzi yaliyofichua tu fikra zao za kitoto. Au walizungumza kwa kiburi kuhusu Mungu Mwenyewe. Hawakunufaika na ufafanuzi wa visa na mifano katika Qur’ani, wala hawakuridhika na aina mbalimbali za mitindo na mbinu ambazo Qur’ani ilizitumia kufafanua dhana zake, ili ziweze kueleweka na watu wenye viwango na uwezo tofauti. Hivyo, “watu wengi wanakataa kukubali chochote isipokuwa ukafiri” (Aya ya 89). Walianza kuweka masharti ambayo walitaka yatimizwe ili waweze kuamini ujumbe wa Mtume ﷺ. Masharti hayo yalimtaka ﷺ “atoe kwa ajili yetu chemchemi itokeze kutoka ardhini.” (Aya ya 90)

Therefore they started asking for material miracles, enlisting absurd requests that only betrayed their childish thinking. Or they spoke with impudence about God Himself. They did not benefit by the expounding of cases and examples in the Qur’ān, nor were they satisfied with the wide variety of styles and approaches the Qur’ān employed in explaining its concepts, so as to be understood by people of different standards and faculties. Hence, “most people refuse to accept anything other than unbelief” (Verse 89) They started to place conditions which they required to be met so that they might believe in the Prophet’s message. Such conditions required him to “cause a spring to gush forth for us from the earth.” (Verse 90)

Yule ambaye Mwenyezi Mungu amemwongoa, basi ndiye aliyeongoka; na wale anaowaacha wapotee, hutapata kwao walinzi wa kuwasaidia badala Yake. Siku ya Kiyama tutawakusanya wakiwa wamepinduliwa nyuso zao, vipofu, mabubu na viziwi. Moto wa Jahannamu ndio makao yao. Kila moto unapopoa, tutauongezea mwako. Huo ndio malipo yao kwa kuwa walizikataa ishara zetu na wakasema: "Je, tutakapokuwa mifupa na mavumbi, hakika tutafufuliwa upya kuwa kiumbe kipya?" Je, hawaoni kwamba Mwenyezi Mungu, aliyeziumba mbingu na ardhi, yuko na uwezo wa kuumba mfano wao? Amewawekea muda maalum wa kufufuliwa, pasipo shaka yoyote. Lakini waovu wanakataa kukubali chochote isipokuwa kukufuru (Aya 97-99).

He whom God guides is indeed rightly guided; whereas for those whom He leaves to go astray you cannot find anyone to protect them from Him. On the Day of Resurrection We shall gather them together, prone upon their faces, blind, dumb and deaf. Hell shall be their abode. Every time it abates We will increase for them its blazing flame. That is their reward for having disbelieved in Our revelations and said, ‘When we are bones and dust, shall we be raised to life again as a new creation?’ Do they not see that God, who has created the heavens and the earth, has power to create their like? He has beyond any doubt set a term for their resurrection. But the evildoers refuse to accept anything other than unbelief (Verses 97-99)

Mungu ameweka sheria fulani kuhusu uongozi Wake na uchaguzi wa watu wa upotevu badala ya uongozi huo. Amewaruhusu watu kuendesha maisha yao wapendavyo, lakini bado wako chini ya sheria hizi na watalazimika kukabiliana na matokeo yake. Mojawapo ya sheria hizi ni kwamba wanadamu either hufuata uongozi wa Mungu au hugeuka kutoka kwake na kuingia katika upotevu. Uchaguzi huo hufanywa na mwanadamu mwenyewe. Yeyote anayestahili, kwa msingi wa juhudi na matendo yake, kupokea uongozi wa Mungu hakika ataongozwa kwenye njia iliyo sahihi. Huyo ndiye atakayeongozwa kwa kweli kama matokeo ya uchaguzi wake.

God has operated certain laws concerning His guidance and people’s choice of error in preference to that guidance. He has allowed people to conduct their lives as they wish, but they remain subject to these laws and they will have to face the outcome. One of these laws is that human beings either follow God’s guidance or turn away from it into error. The choice is made by man himself. Whoever deserves, on the basis of his efforts and actions, to receive God’s guidance will definitely be guided aright. He is the one who will be truly guided as a result of his choice.

Katika kambi nyingine tunawaona wale wanaostahili kuachwa wapotee kwa sababu wanageuka mbali na ufunuo wa Mungu na kujifanya vipofu kwa ishara zote zinazoonyesha njia ya uongofu Wake. Watu kama hao hawatakuwa na mtu wa kuwalinda dhidi ya adhabu ya Mungu: "Hutapata mtu wa kuwalinda dhidi Yake." (Aya ya 97) Siku ya Hukumu watapata fedheha, nao watafufuliwa katika hali ya kutisha, 'wakiwa wamelala kifudifudi', wamepotea kwa kuwa watakuwa 'vipofu, bubu na viziwi' (Aya ya 97).

Hata hivyo, wale waliotoa mapendekezo na madai kama yalivyotajwa katika sura hii walikuwa wenyewe ni mabakhili. Lau wangalikuwa wanashika hazina za rehema ya Mungu, wangeizuia, wakiogopa kuitumia. "Sema: Lau mngalimiliki hazina za rehema ya Mola Mlezi wangu, mngalizuia kwa kuogopa kuitumia. Kwani binadamu daima ni bakhili." (Aya ya 100) Hii ni picha ya ubakhili uliopitiliza, kwa kuwa rehema ya Mungu inajumuisha kila kitu. Haitakwisha wala kupungua kamwe. Lakini kwa tabia yao ya ubakhili, wangeinyima rehema ya Mungu viumbe Vyake, lau wangewekwa kusimamia kuigawa.

Yet those who made such suggestions and demands as related in the sūrah were themselves misers. Had they been in charge of God’s grace, they would have held on to it, fearing to expend it. “Say: Had you possessed the treasures of my Lord’s mercy, you would have been tight-fisted for fear of spending them. For man has always been niggardly.” (Verse 100) This is an image of utter stinginess, because God’s grace encompasses everything. It will never be exhausted or diminished. Yet in their miserly attitude, they would have withheld God’s grace from His creation, had they been placed in charge of administering it.

Miujiza haiwezi kuanzisha imani katika mioyo migumu. Musa, kwa mfano, alipewa ishara tisa dhahiri kama hizo, lakini Firauni na watu wake walizikataa hadi walipopata adhabu ya Mungu. "Tulimpa Musa ishara tisa dhahiri. Waulize Wana wa Israili [kuhusu yaliyotokea]. Alipowajia, Firauni alimwambia: 'Hakika, Musa, nadhani wewe umerogwa.' [Musa] akasema: 'Wewe unajua vizuri kabisa kwamba hakuna aliyeteremsha ishara hizi zinazofumbua macho isipokuwa Bwana wa mbingu na ardhi. Hakika, Firauni, nadhani wewe umepotea kabisa.' Basi akakusudia kuwaondoa katika uso wa dunia, lakini Sisi tukamzamisha yeye na wote waliokuwa pamoja naye. Kisha tukawaambia Wana wa Israili: Kaeni katika nchi."

Miracles do not initiate faith in hardened hearts. Moses, for example, was given nine such clear signs, but Pharaoh and his people denied them until they suffered God’s punishment. “To Moses We gave nine clear signs. Ask the Children of Israel [about what happened]. When he came to them, Pharaoh said to him, ‘Indeed, Moses, I think that you are bewitched. ‘[Moses] said, ‘You know full well that none other than the Lord of the heavens and the earth has revealed these eye-opening signs. Indeed, Pharaoh, I think that you are utterly lost.’ So he resolved to wipe them off the face of the earth, but We caused him and all those who were with him to drown. Then We said to the Children of Israel, Dwell in the land.

Ahadi ya Siku ya Mwisho itakapotimia, Tutawakusanya nyote pamoja.” (Aya 101-104) Sehemu hii ya historia ya Musa na Wana wa Israili imetajwa hapa kwa sababu inaendana na muktadha wa sura. Sura ilianza kwa kutaja Msikiti wa Al-Aqsa huko Jerusalem, kisha ikaeleza sehemu ya historia ya Waisraeli pamoja na Musa. Kufuatia hilo, kinatajwa Akhera, wakati Firauni na watu wake watakapoletwa mbele. Hili pia linaendana na taswira ya Akhera na ile inayoonyesha mwisho wa wale wanaokanusha ufufuo, iliyotajwa kidogo mapema katika sura.

Uharibifu wa Firauni kwa kuzama majini ulikuwa mfano mmoja wa miujiza ya kimwili iliyotokea katika vizazi vya zamani. Sura hii inatueleza jinsi miujiza kama hiyo ilivyopokelewa na watu waliokuwa wameshikilia kukataa ukweli, na jinsi, kwa sababu hiyo, walivyohukumiwa kuteswa na adhabu ya Mungu. Qur'ani, ujumbe wa mwisho wa Mungu, iliteremshwa pamoja na ukweli ili iwe ishara ya kudumu na msingi wa uongofu. Iliteremshwa kutoka juu kwa sehemu sehemu, ili isomwe na kutafakariwa kwa kina: "Nayo tumeiteremsha [Qur'ani hii] kwa haki, na kwa haki imeteremka. Hatukukutuma wewe ila uwe mbashiri na mwonyaji. Na Qur'ani tumeigawa sehemu sehemu, ili uwasomee watu kwa kutulia. Na hakika tumeiteremsha hatua kwa hatua." (Aya 105-106)

Pharaoh’s destruction by drowning was one example of material miracles worked out in past generations. The sūrah tells us how such miracles were received by people bent on denying the truth and how, as a result, they were doomed to suffer God’s punishment. The Qur’ān, God’s last message, was revealed with the truth so that it could serve as a permanent sign and basis of guidance. It was bestowed from on high in parts, so that it may be read and reflected upon at length: “We have bestowed [this Qur’ān] from on high in truth, and in truth has it come down. We have sent you only as a herald of good news and a warner. We have divided the Qur’ān into parts so that you may recite it to people with deliberation. We have indeed bestowed it from on high step by step.” (Verses 105-106)

Qur'ani iliteremshwa ili kulea jamii na kuiwekea mfumo na kanuni ya maisha. Jamii hii ingeibeba kisha hadi kila kona ya dunia ili kuielimisha binadamu kwa msingi wa mfumo huu kamili. Kwa hiyo Qur'ani iliteremshwa sehemu moja baada ya nyingine, kulingana na mahitaji ya kiutendaji ya jamii hiyo na hali zilizoambatana na kipindi chake cha kwanza cha malezi. Elimu na kuunda taifa na jamii kunahitaji wakati pamoja na uzoefu wa kiutendaji. Hivyo basi, Qur'ani haikuteremshwa kama mafundisho ya kinadharia au maono ya kidhahania ya kutumiwa kwa utafiti wa kitaaluma na hoja za mijadala. Badala yake iliteremshwa sehemu kwa sehemu ili itekelezwe hatua kwa hatua katika kipindi hiki cha malezi. Hii ndiyo hasa sababu ya kuteremshwa kwake taratibu, sehemu au aya moja baada ya nyingine, si kitabu chote au kanuni nzima ilitolewa mwanzoni.

The Qur’ān was revealed in order to educate a community and establish for it a system and code of life. This community would then carry it to all the corners of the earth in order to educate humanity on the basis of this perfect system. Hence the Qur’ān was revealed one part at a time, according to the practical needs of that community and the circumstances attending its first formative period. Education and the moulding of a nation and a community require time as well as practical experience. Thus the Qur’ān was not revealed as a theoretical doctrine or an abstract vision to be used for academic study and polemical argument. It was revealed part by part instead so that it could be implemented gradually during this formative period. This is indeed the reason for its gradual revelation, one part or passage at a time, not a whole scripture or code given at the outset.