Sura hii, iliyoteremshwa Makka, inaeleza baadhi ya vipengele vya mapokezi ambayo Uislamu ulipata kutoka kwa washirikina. Inaripoti majibu yao ya juu juu kwa hoja zake na ishara zake, inaeleza kukataa kwao kwa ukaidi ukweli, na inaonyesha jinsi walivyofuata matamanio yao bila aibu. Qur'an pia inaonyesha akili zao kuwa zimefungwa dhidi ya mwongozo wa Mungu, zikipotea upande wowote matamanio yao yaliyowaelekeza. Hata hivyo, Qur'an iliendelea kuwakabili na ishara za Mungu, ikiwakumbusha adhabu ya Mungu, na ikaeleza malipo Yake pamoja na sheria Zake zinazofanya kazi katika ulimwengu.

This surah, revealed in Makkah, describes some aspects of the reception Islam received from the idolaters. It reports their facile answers to its arguments and signs, states their stubborn rejection of the truth and shows how they unashamedly pursued desire. The Qur’an also portrays their minds as sealed to Divine guidance, straying in whatever direction their fancies led them. Yet the Qur’an continued to confront them with God’s signs, reminded them of God’s punishment and described His reward and His laws that operate in the universe.

Kama surah inavyowaelezea wale waliopinga ujumbe huko Makkah, tunaona kundi la watu waliong'ang'ania kupotea, waliokataa ukweli kwa ukaidi, na waliokuwa wakware katika kuelezea Mwenyezi Mungu na ufunuo Wake. Watu kama hao wanaelezwa katika surah kwa maneno wanayostahili. Pia wanaonywa dhidi ya adhabu kali na ya kudhalilisha ya Mwenyezi Mungu: "Ole wake kila mwongo mwenye dhambi, anayesikia ufunuo wa Mwenyezi Mungu ukisomwa kwake, lakini anaendelea na kiburi chake cha dharau, kana kwamba hakuusikia. Basi, mpe habari njema ya adhabu chungu. Anapojua jambo lolote katika Aya Zetu, huifanyia dhihaka. Kwa watu kama hao kuna adhabu ya kudhalilisha. Jahannamu iko nyuma yao; na kila walichokipata hakitawafaa kitu chochote, wala hao waliowachukua kuwa walinzi badala ya Mwenyezi Mungu hawatawafaa. Watapata adhabu kubwa" (Aya 7-10).

As the surah describes those who opposed the message in Makkah, we see a group of people who insisted on going astray, who stubbornly rejected the truth and who were rude in their description of God and His revelations. Such people are described in the surah in the terms they deserve. They are also warned against God’s grievous and humiliating punishment: “Woe betide every lying, sinful person who hears God's revelations being recited to him, and yet persists in his haughty disdain, as though he had not heard them. So, give him the news of painful suffering. When he learns something ofOur revelations, he ridicules it. For such people there is humiliating suffering in store. Hell lurks behind them; and all that they may have gained shall be of no avail whatsoever to them, nor shall any of those which they took for their protectors beside God. Grievous suffering awaits them ” (Verses 7-10)

Tunaona pia kundi la watu, labda ni miongoni mwa wale waliopewa wahyu zilizotangulia lakini walioelekea kwenye mawazo mabaya na hukumu potofu. Walikuwa hawajali sana ukweli wa imani, na waliona tofauti ndogo sana kati ya wale waliotenda maovu na wale waliotenda mema. Sura hii inawafanya wazi kabisa kwamba kuna tofauti kubwa mno kati ya aina hizi mbili kwenye mizani ya Mungu. Inawaelezea kuwa ni wenye kuhukumu vibaya, na inaonyesha wazi kwamba Mungu huwahukumu wote kwa msingi wa haki kamili, ambayo imejengeka ndani ya kiini cha ulimwengu tangu mwanzo wa uumbaji: "Je, wale wanaofanya maovu wanadhani kwamba Tutawaweka, wakati wa uhai wao na wakati wa kufa kwao, sawa na wale walioamini na kutenda mema? Hukumu yao ni mbaya. Mungu ameumba mbingu na ardhi kwa haki, ili kila nafsi ilipwe kulingana na matendo yake. Wala hawatadhulumiwa." (Aya 21-22)

We also see a group of people, perhaps belonging to those who received earlier revelations but who were given to ill thoughts and misjudgement. They paid little attention to the truth of faith and saw little difference between those who did evil and those who did good works. The surah makes it abundantly clear to them that there is a huge difference between these two types on Gods scales. It describes them as ill-judging and makes it clear that God judges all on the basis of absolute justice, which has been ingrained within the core of the universe since the beginning of creation: “Do those who indulge in sinful deeds think that We shall place them, both in their life and their death, on an equal footing with those who believe and do righteous deeds? Flawed is their judgement. God has created the heavens and the earth in accordance with the truth, so that every soul shall be recompensed according to its deeds. None shall be wronged.” (Verses 21-22)

Tunamwona pia mtu ambaye hana kipimo kingine cha kuhukumu jambo lolote isipokuwa tamaa yake mwenyewe. Kwa aina hii ya watu, tamaa ndiyo mungu anayemwabudu na kumtii. Sura inawastaajabia watu kama hawa na kutangaza kwamba wamepofuka kuhusu ukweli: “Je, umemwona yule aliyejifanyia tamaa zake kuwa mungu wake, na Mungu akamwacha apotee licha ya elimu yake, akatia muhuri masikio yake na moyo wake, na kuweka kizibo juu ya macho yake? Ni nani atakayemwongoa baada ya Mungu [kumwacha]? Je, hamtakumbuka?” (Aya ya 23) Watu kama hao wanakanusha kabisa maisha ya Akhera, wanaonyesha shaka kubwa kuhusu suala la kufufuliwa na kuhesabiwa, na wanakataa ukweli kwa ukaidi wakiomba hoja ambazo haziwezi kutolewa katika maisha haya. Qur’ani inawaelekeza watu kama hao kuzingatia ishara na hoja zilizopo tayari, lakini wao wanabaki wakiwa hawazijali: “Wanasema: ‘Hakuna lolote isipokuwa maisha yetu haya ya duniani. Tunakufa, tunaishi, lakini hakuna kitu kinachotuangamiza isipokuwa wakati.’ Juu ya hayo hawana elimu yoyote; wao wanakisia tu. Wakisomewa Aya zetu zilizo wazi, hoja yao ni kusema: ‘Watuletee baba zetu, ikiwa mnachosema ni kweli.’ Sema: ‘Ni Mungu anayekupeni uhai, kisha anakufisheni; kisha atakukusanyeni wote siku ya Kiyama ambayo hakuna shaka ndani yake, lakini watu wengi hawafahamu.’” (Aya ya 24-26)

We also see the person who has no criterion other than his own desire for judging anything. For this type, desire is the deity he worships and obeys. The surah wonders at such people and publicizes the fact that they are blind to the truth: “ Consider the one who takes his own desires as his deity, and whom God has [therefore] let go astray despite his knowledge [of the truth], sealing his ears and heart and placing a cover on his eyes: who can guide such a person after God [has abandoned him]? Will you not, then, take heed?' (Verse 23) Such people deny the life to come altogether, express grave doubts about the issue of resurrection and accountability and they stubbornly reject the truth asking for proofs that cannot be given in this life. The Qur’an directs such people to consider the signs and proofs already in place. They, however, remain oblivious to these: “ They say: 'There is nothing beyond our life in this world. We die, we live, nothing but time destroys us.9 Of this they have no knowledge whatsoever. They merely guess. Whenever Our revelations are recited to them in all their clarity, their only argument is to say: 'Bring back our forefathers, if what you claim be true.’Say: ‘It is God who gives you life, then causes you to die; and then He will gather you all on Resurrection Day of which there is no doubt, though most people do not understand. (Verses 24-26)

Inawezekana kusoma maelezo haya yote kama yanayorejelea aina moja ya watu. Vilevile inawezekana kwamba ni makundi tofauti, yote yakiwa yalipinga ujumbe wa Kiislamu wakati wa kipindi chake huko Makkah. Hivyo yangejumuisha baadhi ya watu ambao ufunuo ulipewa katika nyakati zilizopita, lakini hawa wangekuwa idadi ndogo sana huko Makkah wakati huo. Hata hivyo, rejeo hili la watu wa ufunuo wa awali halihitaji kuelekeza kwenye kundi fulani mahususi huko Makkah; huenda likawa ni kiashiria tu cha aina ya watu ambao wengine wanapaswa kufahamishwa juu yao.

It is possible to read all these descriptions as pointing to a single type of people. It is equally possible that they are different groups, all of which were opposed to the Islamic message during its period in Makkah. They would, thus, include some people to whom revelations were given in former times, but these would have been very small in number in Makkah at that time. Yet this reference to people of earlier revelations need not point to a particular group in Makkah; it may just be a pointer to a type of people that others should be made aware of.

Hata hivyo, Qur'ani inawakabili watu hawa, ikionyesha sifa zao na mienendo yao. Inawaelezea ishara za Mungu zilizo kote katika ulimwengu na ndani yao wenyewe, ikiwaonya kwamba watalazimika kukabiliana na hesabu siku ya Hukumu. Pia inataja yaliyowapata jamii zilizowatangulia walipoacha imani ya Mungu.

Be that as it may, the Qur’an confronts these people, highlighting as it does their qualities and behavioural patterns. It describes for them God’s signs all over the universe and within themselves, warning them that they will have to face the reckoning on the Day of Judgement. It also cites what happened to communities before them when they abandoned Divine faith.

Mwanzoni, ishara za Mwenyezi Mungu zinawekwa mbele yao kwa namna ya kina, yenye athari na rahisi: "Hakika mbinguni na ardhini kuna ishara kwa wale wanaoamini. Na katika uumbaji wenu wenyewe, na katika wanyama anaowatawanya Mwenyezi Mungu ardhini kuna ishara kwa watu wenye imani thabiti. Na katika kubadilishana kwa usiku na mchana, na katika riziki ambayo Mwenyezi Mungu huiteremsha kutoka mbinguni, akaifufua kwayo ardhi baada ya kufa kwake, na katika kubadilika kwa upepo kuna ishara kwa watu wanaotumia akili zao. Hizo ndizo ishara za Mwenyezi Mungu tunazokusimulia, tukiweka wazi haki. Basi ni kauli gani watakayoamini baada ya Mwenyezi Mungu na ishara zake kuzikataa?" (Al-Jathiya 3-6)

In the first instance, God’s signs are put before them in a profound, effective and simple way: “Surely, in the heavens and the earth there are signs for those who believe. And in your own creation, and in the animals God scatters on earth there are signs for people of sure faith. And in the alternation of night and day, and in the means of subsistence God sends down from the skies, reviving with it the earth after it had been lifeless, and in the shifting of the winds there are signs for those who use their reason. Such are God's signs that We recount to you, setting forth the truth. In what discourse will they then believe, if they deny God and His revelations?' Jesses 3-6)

Sura kisha inataja ishara nyingine, ikizionyesha kama baraka na neema zilizotolewa na Mwenyezi Mungu, lakini wanaokataa ujumbe hawajali ujumbe ambao hizi zinautoa: {Ni Mwenyezi Mungu aliyeifanya bahari kuwa chini yenu, ili merikebu zipite ndani yake kwa amri yake, na mpate kutafuta fadhila zake, na mpate kushukuru. Na amewatiishia vilivyomo mbinguni na vilivyomo ardhini, vyote, kwa neema kutoka kwake. Hakika katika hayo mna ishara kwa watu wanaofikiri} (Aya 12-13)

The surah then refers to other signs, showing them as blessings and favours granted by God, but the rejecters are oblivious to the message these impart: “It is God who has subjected the sea for you, so that ships sail through it by His command, and that you may seek of His bounty, and that you give thanks. And He has subjected to you, as a gift from Himself, all that is in the heavens and on earth. In this there are signs for people who think* (Verses 12-13)

Sura hii pia inawaonyesha wakanushaji hali yao itakavyokuwa Siku ya Kiyama, jambo ambalo wanalikanusha kabisa: “Saa ya Kiyama itakapofika, wale wanaofuata batili siku hiyo watapoteza kila kitu. Utaona kila umma umepiga magoti. Kila umma utaitwa kwenye kitabu chao cha matendo: ‘Leo mtalipwa kwa yote mliyokuwa mkiyatenda. Kitabu chetu hiki kinakushuhudia kwa haki; kwani Sisi tulikuwa tukiandika kila kitu mnachokitenda.’ Wale walioamini na kutenda mema, Mola wao Mlezi atawaingiza katika rehema Yake. Huo ndio ushindi ulio wazi. Na kwa wakanushaji [wataambiwa]:

The surah also shows the unbelievers what they will be like on the Day of Resurrection, which is something they deny altogether: “ When the Last Hour strikes, those who follow falsehood will on that Day lose all. You will see every community on its knees. Every community will be summoned to its record: ‘ Today you shall be requited for all that you did. This Our record speaks of you in all truth; for We have been recording everything you do.' Those who believed and did righteous deeds will be admitted by their Lord into His grace. That will be the manifest triumph. And as for the unbelievers, [they will be asked]:

“Je, mapindi Yangu hayakusomwa kwenu, nanyi mkajivuna kwa kiburi chenu na kuendelea kufanya maovu? Kwa maana iliposemwa, “Ahadi ya Mungu hakika itatimia, wala hakuna shaka juu ya Saa,” mlijibu, “Sisi hatujui lolote kuhusu Saa.”

‘When My revelations were recited to you, did you not glory in your arrogance and persist in your wicked ways? For when it was said, “God's promise will certainly come true, and there can be no doubt about the Last Hour,"you would answer, “We know nothing of the Last Hour.

Tunadhani haya yote ni dhana tu, wala hatuna uhakika nayo kabisa. Ubaya wa matendo yao utawadhihirikia, nao watazidiwa na kile walichokuwa wakikifanyia mzaha. Wataambiwa: "Leo Sisi tutawasahau kama nyinyi mlivyosahau kuja kwa Siku yenu hii! Moto utakuwa makao yenu, wala hamtakuwa na yeyote wa kuwasaidia." Hivyo ndivyo itakavyokuwa, kwa sababu mlipokea ufunuo wa Mwenyezi Mungu kwa dhihaka, na mkaruhusu maisha ya dunia hii yakawadanganya." Kwa hiyo, siku hiyo hawatatolewa Motoni, wala hawatapewa nafasi ya kurekebisha makosa yao. (Aya 27-35)

We think it is all conjecture, and we are by no means convinced.The evil of their deeds will become clear to them, and they will be overwhelmed by the very thing they used to deride. It will be said to them: ‘Today We shall be oblivious of you as you were oblivious of the coming of this your Day! The fire will be your abode, and you will have no one to help you. Thus it is, because you received God's revelations with ridicule and allowed the life of this world to beguile you.' Therefore, they will not be brought out of the Fire on that Day, nor will they be given a chance to make amends." (Verses 27-35)

Sura hiyo haiachi shaka lolote kuhusu haki ya malipo na uwajibikaji wa kila mtu binafsi. Kanuni hii ya msingi inaonyeshwa kuwa kiini katika jinsi ulimwengu ulivyoanzishwa na jinsi unavyodumishwa: “Anayetenda mema, anajinufaisha mwenyewe; na anayetenda uovu, anajidhuru mwenyewe. Mwishowe, kwa Mola wenu mtarejeshwa nyote.” (Aya ya 15) Hili linafafanuliwa zaidi sura inapowajibu wale wanaotenda maovu lakini wanadhani kwamba watakuwa sawa na wale wanaomwamini Mungu na kutenda mema: “Mungu ameziumba mbingu na ardhi kwa haki, ili kila nafsi ilipwe kulingana na matendo yake.

The surah leaves absolutely no doubt about the fairness of the requital or each persons individual responsibility. This fundamental principle is shown to be central in the way the universe came into existence and in the way it is maintained: “ Whoever does what is right benefits himself; and whoever does evil causes himself harm. In the end to your Lord you will all return." (Verse 15) This is further clarified as the surah responds to those who do evil yet consider that they will be on an equal footing with those who believe in God and do good deeds: “God has created the heavens and the earth in accordance with the truth, so that every soul shall be recompensed according to its deeds.

"Wala hatadhulumiwa yeyote." (Aya ya 22)

None shall be wronged." (Verse 22)

Kwa namna inavyoshughulikia mada yake, sura hii ni kitu kimoja kamili, lakini tumeigawa katika sehemu mbili ili iwe rahisi kusoma. Inaanza kwa herufi mbili tofauti, Ha, Mim, ikiongeza marejeo kwa Qur’an: “Kitabu hiki kinateremshwa kutoka juu na Mwenyezi Mungu, Mwenye nguvu, Mwenye hekima.” (Aya ya 2) Inahitimishwa kwa kumsifu Mwenyezi Mungu peke yake, Mola Mlezi kabisa wa ulimwengu wote. Kumtukuza huku kunatofautiana na mwenendo wa wale wanaobaki wasiojali ishara Zake na wanaodharau Ufunuo Wake: “Sifa zote ni za Mwenyezi Mungu, Mola Mlezi wa mbingu, Mola Mlezi wa ardhi na Mola Mlezi wa viumbe vyote. Ni Yeye peke yake aliye na enzi kuu mbinguni na ardhini. Yeye peke yake ndiye Mwenye nguvu, Mwenye hekima.” (Aya ya 36-37)

In the way it addresses its subject matter, the surah is one single whole, but we have divided it into two parts for easier study. It begins with the two separate letters, Ha, Mlm, adding a reference to the Qur’an: “This Book is bestowed from on high by God, the Almighty, the Wise." (Verse 2) It concludes by addressing all praise to God, the absolute Lord of all the universe. This glorification of Him contrasts with the attitude of those who remain oblivious to His signs and who ridicule His revelations: “All praise is due to God, the Lord of the heavens, the Lord of the earth and the Lord of all the worlds. His alone is all supremacy in the heavens and the earth. He alone is the Almighty, the Wise." (Verses 36-37)

Sura hii inajulikana kwa mtiririko wake mwepesi na mdundo laini unaotofautiana na mdundo mkali wa sura iliyotangulia, Al-Dukhan (Moshi). Mwenyezi Mungu, Muumba wa nyoyo za watu na Yule aliyeteremsha Qur'ani hii kutoka juu, wakati mwingine huwahutubia watu kwa namna kali na ngumu, wakati mwingine kwa miguso ya upole, na kisha tena wakati mwingine kwa mdundo laini na tulivu. Yeye huzingatia hali zao mbalimbali, mazingira yao, mitazamo yao na mwitikio wao. Ujuzi Wake ni kamili na hekima Yake haina kikomo.

The surah is characterized by its easy flow and a soft beat that contrasts with the strong rhythm of the preceding surah, Smoke. God, the Creator of people s hearts and the One who has bestowed this Qur’an from on high, sometimes addresses people in a strong and hard way, at other times with gentle touches, and then again sometimes with a soft and quiet beat. He takes into account their different conditions, circumstances, attitudes and responses. His knowledge is absolute and His wisdom infinite.