Ha. Mim. Kitabu hiki kinateremshwa kutoka juu na Mwenyezi Mungu, Mwenye nguvu, Mwenye hekima. Hakika mbinguni na ardhini kuna ishara kwa wanaoamini. Na katika uumbaji wenu, na katika wanyama anaowatawanya Mwenyezi Mungu ardhini kuna ishara kwa watu wenye imani yenye yakini. Na katika kubadilishana kwa usiku na mchana, na katika riziki ambayo Mwenyezi Mungu anaiteremsha kutoka mbinguni, akaihuisha kwayo ardhi baada ya kufa kwake, na katika kubadilika kwa upepo kuna ishara kwa watu wanaotumia akili zao. (Aya 1-5)

Ha. Mim. This book is bestowed from on high by God, the Almighty, the Wise. 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. (Verses 1-5)

Sura hiyo inataja ufunuo wa kitabu hiki, Qur'an, kutoka kwa Mungu, Mwenye nguvu, Mwenye hekima, baada ya kutanguliza herufi mbili tofauti za Kiarabu, Ha na Mim, ili kuashiria chanzo cha kitabu hiki. Tulipozungumzia herufi tofauti zilizotangulia mwanzoni mwa suruu kadhaa, tulieleza mahali pengine kwamba zinaonyesha ukweli kwamba Qur'an imeundwa kwa herufi zinazounda lugha yao wenyewe ya Waarabu, lakini wao hawawezi kutoa hata sehemu ndogo sana inayofanana nayo.

The surah mentions the revelation of this book, the Qur’an, by God, the Almighty, the Wise after having introduced the two separate Arabic letters Ha, Mim, to point to this books source. In speaking about the separate letters introduced at the beginning of a number of surahs, we have mentioned elsewhere that they highlight the fact that the Qur’an is composed of the letters forming the Arab’s own language, yet they cannot produce even a very small portion like it.

Hii basi ni ushahidi wa kudumu kwamba Qur'an imeteremshwa kutoka juu na Mwenyezi Mungu, Mwenye nguvu zisizo na kikomo ambaye hufanya chochote anachotaka, Mwenye hekima ambaye huumba kila kitu kwa kipimo maalum na kwa kusudi maalum. Hii ni kauli inayofaa inayolingana na mazingira ya sura hii na majadiliano yake kuhusu aina mbalimbali za watu.

This, then, constitutes permanent evidence that the Qur’an is bestowed from on high by God, the Almighty who can do whatever He wishes, the Wise who creates everything according to a certain measure and to serve a particular purpose. This is an apt comment that fits the ambience of the surah and its discussion of different types of people.

Kabla ya kuzungumzia wasioamini na mtazamo wao kuelekea Qur'ani, sura inatoa kumbukumbu ya ishara zinazomwelekeza Muumba ambazo zinapatikana kila mahali katika ulimwengu unaowazunguka. Ishara hizi peke yake zingetosha kuwaongoza kumwamini Mungu. Sasa, sura inaelekeza akili zao kwa ishara hizo ili zifungue mioyo yao kwazo na watambue kwamba ni Mungu aliyeteremsha kitabu hiki kutoka juu, na kwamba ndiye aliyeumba ulimwengu huu mkubwa: "Hakika katika mbingu na ardhi kuna ishara kwa wale wanaoamini" (Aya ya 3). Ishara zilizotawanyika kila mahali mbinguni na ardhini hazikomei katika eneo wala hali yoyote. Popote tunapotazama karibu nasi tunaona ishara. Je, kuna chochote katika ulimwengu huu wa ajabu ambacho si ishara inayoelekeza kwa Muumba wake mkuu?

Qur'ani, iliyoteremshwa na Mwenyezi Mungu, inaonyesha alama hizi za ulimwengu wote kwa namna inayowatia moyo waumini walio na imani thabiti na wanaotumia akili zao. Kwa njia hii, inagusa mioyo na akili, na kuzungumza na maumbile ya watu. Uhusiano wa kina kati ya maumbile ya binadamu na ulimwengu unamaanisha kwamba inatosha kuwa na maneno yenye kutia moyo, kama aya za Qur'ani, ili hisia ziamshwe na kuitikia.

The Qur’an, revealed by God, highlights these universal signs in a way that inspires believers who have certainty of faith and who use their reason. In this way, it touches hearts and minds and addresses people’s natures. The profound link between human nature and the universe means that it only requires some inspiring words, such as the verses of the Qur’an, for senses to be alerted and made responsive.

Yeyote asiyeamini kwa kutafakari ishara hizi, kuna uwezekano mdogo sana wa kuamini kwa njia nyingine yoyote; na yule ambaye hajaamshwa kikamilifu na aya zenye kutia moyo za Qur'ani hataamshwa na kelele kubwa kutoka chanzo kingine chochote: "Hizi ni ishara za Mungu tunazokusimulia, zikieleza ukweli. Basi watamwamini kwa maneno gani baada ya haya, ikiwa wanakanusha Mungu na ufunuo Wake?" (Aya ya 6)

Anyone who does not believe as a result of contemplating these signs is totally unlikely to believe in some other way; and the one who is not fully alerted by the inspiring verses of the Qur’an will not be alerted by loud outcries from any other source: “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?" (Verse 6)

Hakuna maneno yatakayokuwa na athari kama Qur'ani, neno la Mwenyezi Mungu. Wala hakuna kiumbe kitakachokuwa sawa na viumbe vya Mwenyezi Mungu katika ulimwengu. Vivyo hivyo, hakuna ukweli utakaokuwa wazi na uliothibitishwa kama ukweli wa Mwenyezi Mungu: "Basi watakiamini kauli gani baada yake, ikiwa wanakanusha Mwenyezi Mungu na aya zake?" (Aya ya 6)

No words will be as effective as the Qur’an, God’s word. Nor will any creation be equal to God’s creation in the universe. Likewise, no truth will be as clear and confirmed as the truth of God: “In what discourse will they then believe, if they deny God and His revelations?' (Verse 6)

Malipo pekee yanayostahili kutolewa kwa asiyeamini ni adhabu kali.

The only requital fit to be given to an unbeliever is severe punishment:

Ole kwa kila mwongo mwenye dhambi, anayesikia Mwenyezi Mungu akisomewa Ishara Zake, kisha anaendelea kujivuna kwa kiburi kana kwamba hakuzisikia. Basi mpe habari ya adhabu iumizayo. Akijua chochote katika Ishara Zetu, huifanyia dhihaka. Kwa watu hao kuna adhabu ya kudhalilisha. Nyuma yao kuna Jahannamu; na kila walichokipata hakitawafaa chochote, wala wale waliowafanya walinzi wao badala ya Mwenyezi Mungu hawatawafaa. Watapata adhabu kubwa.

Surah hiyo tena inawakumbusha neema na baraka kubwa ambazo Mungu amewapa katika dunia hii, ili nyoyo zao zilainike na zitafakari.

Once again the surah reminds them of the great favours and blessings God has given them in this world, so that their hearts may soften and reflect:

Ni Mwenyezi Mungu aliyekutiishia bahari, ili merikebu zipite ndani yake kwa amri yake, na mpate kutafuta fadhila zake, na ili mpate kushukuru. Na amekutiishieni yaliyomo mbinguni na yaliyomo ardhini, yote kwa neema itokayo kwake. Hakika katika hayo mna ishara kwa watu wanaofikiri. (Aya 12-13)

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)

Mwanadamu, kiumbe duni katika ulimwengu huu mkubwa, hupokea sehemu kubwa ya uangalizi wa Mungu, unaomwezesha kutumia viumbe wakubwa zaidi katika ulimwengu, akinufaika nao kwa njia mbalimbali anapoelewa sehemu ya siri, sheria ya Mungu inayosimamia vyote. Lau mwanadamu angebaki bila kujua sehemu hii ya sheria ya Mungu, asingeweza, kwa udhaifu wake, kunufaika na nguvu kubwa kama hizo. Hata asingeweza kuishi pamoja nazo, kwa kuzingatia udogo wake na nguvu zake ndogo ikilinganishwa na zao.

Man, an insignificant creature in this great universe, receives a large share of God’s care, which allows him to make use of greater creatures in the universe, benefiting by them in a variety of ways when he understands a part of the secret, Divine law that controls all. Had man remained ignorant of this part of God’s law, he could not, weak as he is, have benefited by such great forces. He would not even be able to live with them, considering his small stature and strength compared with theirs.

Bahari ni nguvu moja kubwa kama hiyo ambayo Mungu amemtiishia mwanadamu kwa kumfunulia sehemu ya muundo wake wa siri na sifa zake. Hivyo, mwanadamu ameweza kufanya meli zipite katika bahari kubwa bila hofu ya mawimbi yake makali: “ili meli zipite ndani yake kwa amri yake.” (Aya ya 12) Ni Mungu aliyeipa bahari na vitu ambavyo meli zinatengenezwa kutokana navyo sifa zao, na kuweka shinikizo la angahewa, kasi ya upepo, mvutano wa dunia na sifa nyingine za ulimwengu jinsi zilivyo. Hivyo, vyote hivi vinashirikiana kuziwezesha meli kupita baharini. Zaidi ya hayo, Mungu alimwongoza mwanadamu kuelewa haya yote na kuyatumia kwa manufaa yake mwenyewe, iwe kwa uvuvi, biashara, kupata maarifa, au michezo na starehe: “na mpate kutafuta fadhila zake.” Basi, inamlazimu mwanadamu kumgeukia Mungu kwa shukrani kwa neema hizi zote: “na mpate kushukuru” (Aya ya 12). Qur’an inamwelekeza mwanadamu kuzingatia wajibu huu na kuelewa uhusiano wa karibu kati yake na ulimwengu. Kila kitu kimeanzishwa na Mungu, na kila kitu hatimaye kitarejea Kwake.

Sasa sura inawataka waumini waonyeshe moyo mkuu na uvumilivu kwa wale walio dhaifu kwa sababu mioyo yao haifunguki kwa chanzo kikuu cha nguvu. Wanahimizwa kuonyesha wema kwa wale ambao hawaoni ukweli mkuu, na kwa sababu hiyo, hawatarajii siku kuu za Mwenyezi Mungu ambazo baadhi ya vipengele vya ukuu Wake vinaonyeshwa wazi.

Now the surah calls on believers to show magnanimity and forbearance to those who are weak because their hearts do not open to the great source of power. They are urged to show kindness to those who are blind to the great truths, and as a result, do not look forward to God’s great days when some aspects of His majesty are clearly shown:

Waambie waumini wawasamehe wale wasiotarajia Siku za Mwenyezi Mungu. Ni Yeye peke yake anayewalipa watu kwa yale waliyoyachuma. Atakayetenda mema, anajinufaisha mwenyewe; na atakayetenda uovu, anajidhuru mwenyewe. Mwishowe mtarejeshwa nyote kwa Mola wenu Mlezi. (Aya 14-15)

Tell the believers that they should forgive those who do not look forward to the Days of God. It is for Him alone to requite people for whatever they may have earned. Whoever does what is right benefits himself; and whoever does evil causes himself harm. In the end to your Lord you will all return. (Verses 14-15)

Amri hii inatolewa kwa waumini, ikiwataka wawe wavumilivu kwa wale wasiotarajia siku za Mwenyezi Mungu.

This directive is issued to the believers, requiring them to be forbearing towards those who do not look forward to Gods days.

Mtazamo wao unapaswa kuwa wa msamaha unaochanganya ukarimu na nguvu na heshima. Ukweli ni kwamba watu kama hao wanastahili huruma na kuhurumiwa kwa sababu wamenyimwa faida ya kumwamini Mwenyezi Mungu, ambayo ni hazina tele ya neema, nguvu, utajiri, faraja na wema. Humpa mtu ulinzi wa kweli katika nyakati za msongo na udhaifu.

Theirs should be an attitude of forgiveness that combines generosity with power and dignity. The truth is that such people deserve pity and sympathy because they are deprived of the benefit of believing in God, which is a rich treasure of grace, strength, wealth, reassurance and kindness. It provides true protection in moments of stress and weakness.

Wao pia wamenyimwa elimu ya kweli inayoelewa asili ya sheria za ulimwengu na yale inayoweza kuleta kwa mwanadamu ya nguvu na utajiri. Wale wanaofurahia utajiri wa neema na manufaa yanayoambatana na imani ndio wanaopaswa kuwa wavumilivu. Wanapaswa kuwasamehe makosa na mapungufu ya wale ambao wamenyimwa hayo.

They are also deprived of true knowledge that understands the nature of universal laws and what they can bring of power and riches for mans benefit. Those who enjoy the wealth of grace and benefits that come with faith are the ones who should be forbearing. They should forgive the slips and errors of the ones who are deprived of them.

Sura hiyo kisha inazungumzia uongozi wa wanadamu na jinsi hatimaye ulivyokabidhiwa kwa waumini wa ujumbe wa Kiislamu. Inataja migawanyiko iliyoligawa kundi la Wana wa Israeli baada ya Mungu kuwapa vitabu vya mbinguni, hekima na unabii. Vazi la uongozi sasa limekabidhiwa kwa Mtume anayenadi ujumbe wa mwisho wa Mungu ﷺ.

The surah then speaks of the leadership of humanity and how it has ultimately been assigned to believers in the Islamic message. It refers to the divisions that split the Children of Israel after God had given them scriptures, wisdom and prophethood. The mantle of leadership has now been given to the messenger advocating Gods final message.

Hili lilibainishwa wazi wakati Nabii ﷺ alipokuwa bado Makkah, akiteseka pamoja na wafuasi wake kutokana na mateso ya makafiri. Hata hivyo, hili linatuonyesha kitu kuhusu asili ya ujumbe wa Kiislamu, tangu mwanzo kabisa, na dhamira ambayo unatarajiwa kuitimiza:

This was clearly stated when the Prophet was still in Makkah, suffering with his followers from persecution by the unbelievers. Yet this tells us something about the nature of the Islamic message, right from its very beginning, and the mission it is expected to fulfil:

Kwa Wana wa Israeli Tuliwapa wahyi, hekima na utume; tukawaruzuku vitu vizuri, na tukawapendelea kuliko mataifa mengine. Tukawapa dalili wazi katika mambo ya imani. Hawakuanza kutofautiana kwa uovu baina yao isipokuwa baada ya kupewa elimu. Hakika Mola wako Mlezi atawahukumu baina yao Siku ya Kiyama kuhusu yale waliyokuwa wakitofautiana. Na sasa tumekuweka katika njia iliyo wazi ya dini; basi ifuate, wala usifuate matamanio ya wale wasiojua [ukweli]. Hawatakufaa chochote mbele ya Mwenyezi Mungu. Madhalimu ni walinzi wa kila mmoja wao kwa mwenzake, lakini Mwenyezi Mungu ndiye Mlinzi wa wacha Mungu. Hii [wahyi] ni nuru ya kuwaongoza watu, na ni uongofu na rehema kwa watu wenye imani thabiti. (Aya 16-20)

To the Children of Israel We gave revelations, wisdom and prophethood; and We provided them with wholesome things and favoured them above all other nations. We granted them clear indications in matters of faith. It was only after knowledge had been granted them that they began to differ maliciously among themselves. Your Lord will certainly judge between them on Resurrection Day regarding all that on which they differed. And now We have set you on a clear way of religion; so follow it, and do not follow the desires of those who do not know [the truth]. They will be of no help to you against God. The wrongdoers have only one another to protect them, whereas God is the Protector of all who are God-fearing. This [revelation] is a means of insight for mankind, and a source of guidance and grace for people of sure faith. (Verses 16-20)

Sura inaonyesha wazi tofauti kati ya wale wanaotenda uovu na wale wanaotenda mema kwa sababu ya kuwa waumini. Haiwezekani kuwahukumu kwa njia moja. Wao ni tofauti mbele ya Mungu.

The surah clearly distinguishes between those who commit evil and those who do good as a result of being believers. There is no way that they can be judged in the same way. They are different in God’s sight.

Zaidi ya hayo, Mwenyezi Mungu ameweka sheria yake ya ulimwengu mzima juu ya msingi wa ukweli na haki:

Furthermore, God has established His universal law on the basis of truth and justice:

Je, wale waliotenda maovu wanadhani kwamba Sisi tutawaweka sawa nao walioamini na kutenda mema, katika uhai wao na mauti yao? Vibaya sana wanavyohukumu.

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.

Mungu ameziumba mbingu na ardhi kwa haki, ili kila nafsi ilipwe kulingana na matendo yake.

God has created the heavens and the earth in accordance with the truth, so that every soul shall be recompensed according to its deeds.

Hakuna atakayedhulumiwa. (Aya 21-22)

None shall be wronged. (Verses 21-22)

Aya ya kwanza kati ya hizi inaweza kueleweka kuwa inarejelea wale miongoni mwa watu wa wahyi zilizotangulia ambao waliziacha kitabu chao na kuingia katika dhambi, lakini bado waliendelea kujiona kuwa ni waumini. Huenda walidhani kuwa wako sawa na Waislamu wanaofanya matendo mema. Pia huenda walidhani kuwa makundi hayo mawili ni sawa mbele ya Mungu, katika maisha haya na katika maisha ya Akhera wakati watu wanapolipwa thawabu au adhabu yao. Aya hizi pia zinaweza kuchukuliwa kama mjadala wa jumla unaofafanua jinsi watu wanavyohukumiwa katika mizani ya Mungu. Zinaonyesha kuwa waumini wanaofanya matendo mema hakika wako katika nafasi ya juu zaidi. Zinasema kuwa kuwaweka waovu na wema katika kiwango kimoja, iwe katika maisha haya au ya baadaye, kunapingana na kanuni ya msingi na ya kudumu ambayo ulimwengu umejengwa juu yake, yaani, haki. Hivyo basi haki ni msingi wa ulimwengu na wa sharia ya Mungu. Kwa hiyo, ulimwengu na maisha ya binadamu vimepangwa kuendelea kwa njia ya haki hii. Hili linajidhihirisha katika kutofautisha kati ya waovu na wale wanaotenda mema katika kila jambo, na katika kuwahukumu watu kila mmoja kwa kadiri ya alichokipata katika maisha yake. Hivyo, haki hutolewa kwa wote: “Hakuna atakayedhulumiwa.” (Aya ya 22) Hii ndiyo haki ya kudumu, jiwe la msingi la ulimwengu mzima.