Sūrah hii inaeleza hoja yake kwa uwazi tangu mwanzo kabisa:

The sūrah states its case very clearly from the outset:

Sifa zote ni za Mwenyezi Mungu, ambaye amemteremshia mja wake kitabu hiki, na hakukifanya chenye upotovu wowote, bali ni chenye uwazi na uthabiti kabisa, ili kuwaonya watu juu ya adhabu kali itokayo kwake, na kuwapa habari njema waumini watendao mema kwamba watapata malipo mazuri, yatakayodumu kwao milele. Pia kitawaonya wale wanaosema, 'Mwenyezi Mungu amejifanyia mwana.' Hawana elimu yoyote kuhusu Yeye, wala hawakuwa nayo baba zao.

All praise is due to God who has bestowed this book from on high on His servant, and has ensured that it remains free of distortion, unerringly straight, meant to warn people of a severe punishment from Himself, and to give the believers who do good works the happy news that they shall have a goodly reward which continues to be theirs forever. Furthermore, it warns those who assert, ‘God has taken to Himself a son.’ No knowledge whatever have they of Him, and neither had their forefathers.

Ni jambo baya mno ni kauli hii inayotoka vinywani mwao. Hawasemi chochote isipokuwa uongo. Je, huenda ukajitesa mwenyewe hadi kufa kwa huzuni juu yao ikiwa hawataamini ujumbe huu? Sisi tumeifanya kila kilichoko duniani kuwa pambo ili kuwajaribu watu, ni yupi kati yao aliye bora zaidi katika tabia; na baada ya muda, bila shaka tutakigeuza kila kilichomo duniani kuwa vumbi tupu lisilozaa. (Aya 1-8)

Dreadful indeed is this saying that issues from their mouths. Nothing but falsehood do they utter. Would you, perhaps, torment yourself to death with grief over them if they will not believe in this message? We have made all that is on earth as an adornment in order to test people as to which of them are best in conduct; and, in time, We shall indeed reduce all that is on it to barren dust. (Verses 1-8)

Ufunguzi huu unazungumzia msimamo ulio wazi na thabiti kabisa. Unauunganisha na kumsifu Mungu na kumshukuru kwa kuteremsha kitabu hiki, yaani

This opening speaks of a very straightforward and decisive position. It combines this with praising God and expressing gratitude to Him for revealing the book, i.e.

...Qur'ani, kwa "mja wake", Muhammad ﷺ, na kwa kuifanya iwe wazi, bila upotoshaji na iliyo nyooka kabisa. Hakuna chochote ndani yake kinachoweza kuelezwa kuwa cha kukwepa au cha shaka. Lengo lake ni "kuwaonya watu juu ya adhabu kali kutoka kwake" (Aya ya 2).

the Qur’ān, to ‘His servant’, Muĥammad, and for making it clear, free of distortion and absolutely straight. There is nothing in it that may be described as evasive or dodgy. Its purpose is ‘to warn people of a severe punishment from Himself’ (Verse 2)

Baada ya utangulizi wake mfupi, sūrah inazungumzia watu wa pangoni, ikieleza athari ambayo imani inayo kwa waumini: kuwapa faraja na utulivu wa ndani. Kwa sababu hiyo, wanaipendelea kuliko mali zote na starehe zote za dunia. Wanapoona ni vigumu kuishi kama waumini ndani ya jamii yao, wanakimbilia pangoni, ambako wanapata uangalizi na ulinzi wa Mwenyezi Mungu, na kufurahia rehema Yake.

After its brief opening, the sūrah speaks about the people of the cave, depicting the effect faith has on believers: giving them reassurance and inner peace. Hence, they prefer it to all material riches and pleasures. When they find it hard to live as believers within their community, they seek refuge in a cave where they receive God’s care and protection and enjoy His grace.

Kuna habari nyingi sana zinazozungumzia watu wa pangoni, na pia matoleo mengi ya hadithi yao. Hata hivyo, hatuna haja na yoyote kati ya hizo; tutajizuia na yale ambayo Qur'ani inatuambia kuhusu wao, kwa kuwa ndiyo chanzo pekee kinachotoa taarifa za kweli. Huenda zipo simulizi nyingine zilizoingia katika vitabu vya tafsiri ya Qur'ani, lakini sisi tutazipuuza zote kwa kuwa hazina uthibitisho wa uhakika. Katika hili tunategemea ushauri mwema, kwa kuwa sura hiyo ina amri inayokataza mjadala wowote kuhusu watu wa pango, pamoja na kurejea chanzo kingine chochote isipokuwa Qur'ani katika kujaribu kuthibitisha ukweli kuwahusu.

There are countless reports that speak about the sleepers in the cave, and just as many versions of their story. However, we have no use for any of these; we will confine ourselves to what the Qur’ān tells us about them as it is the only source that provides true information. There may be other reports that have found their way into books of commentary on the Qur’ān, but we will disregard all these as they lack proof of authenticity. In this we rely on good counsel, because the sūrah contains an order prohibiting all argument concerning the people of the cave and reference to any source other than the Qur’ān in trying to establish the truth about them.

Inasemekwa kwamba sababu ya kushushwa kwa simulizi hii na ile ya Dhu’l-Qarnayn, inayotajwa baadaye katika sura hii, ni kwamba Mayahudi waliwashawishi watu wa Makka wamuulize Mtume ﷺ maswali kuhusu mambo hayo, pamoja na kuhusu roho. Pia inasemekwa kwamba watu wa Makka wenyewe waliwaomba Mayahudi waandae baadhi ya maswali kwa ajili yao, ili kujaribu kama Muhammad ﷺ ni Mtume wa kweli. Hili huenda likawa kweli kwa sehemu au kabisa, hasa kwa kuwa simulizi inayoeleza historia ya Dhu’l-Qarnayn inaanza kwa maneno, “Watakuuliza kuhusu Dhu’l-Qarnayn. Sema: Nitawasimulia habari zake.” (Aya ya 83). Lakini hakuna rejeo lolote la swali lolote kuhusu watu wa pangoni. Tunaliacha jambo hili kando na tunaendelea kujadili simulizi kama inavyosimuliwa, kwa kuwa wazi inahusiana na mada kuu ya sura hii.

Hiyo ndiyo hitimisho la mashauriano yao, nao wakalitekeleza mara moja: “Basi sasa mmejitenga nao na kila wanachokiabudu badala ya Mwenyezi Mungu, ingieni pangoni. Huenda Mwenyezi Mungu akawaenezea rehema zake na kuwapa msaada unaofaa katika mambo yenu.” (Aya ya 16)

That is the conclusion of their consultations and they immediately put it into effect: “Hence, now that you have withdrawn from them and all that they worship instead of God, take refuge in the cave. God may well spread His grace over you and make fitting arrangements for you in your affairs.” (Verse 16)

Mshangao hapa ni mkubwa kweli. Vijana hawa waumini waliowaacha watu wao na familia zao, wakaacha starehe zote za maisha haya na kuchagua badala yake kulala nje katika pango dogo lenye giza, wanaanza kuhisi neema ya Mwenyezi Mungu. Wanaihisi ikija, nyepesi, yenye kufariji, nyingi, isiyo na mwisho. Inamwagwa juu yao ili kubadilisha hali ya maisha yao pangoni: "Huenda Mwenyezi Mungu akakumwagieni rehema Zake." (Aya ya 16)

The surprise here is great indeed. These young believers who have abandoned their people and families, forsaking all the pleasures of this life and preferring instead to sleep rough in a small dark cave, begin to sense God’s grace. They feel it coming, easy, comforting, abundant, limitless. It is spread over them to change the quality of their life in the cave: “God may well spread His grace over you.” (Verse 16)

Hivyo, pango linakuwa kama eneo pana, ambako neema ya Mungu inatolewa kwa wingi ili kubadilisha mtazamo wao wote wa maisha na kuleta faraja na kuridhika. Kuta ngumu za mwamba wa pango zinafanywa kutazama upeo mpana, na upweke ndani ya pango unaondolewa kabisa, kwa kuwa Mungu ameeneza neema yake juu ya nyoyo zao changa, na Yeye huwatunza, akipanga kitu kwa faraja yao.

Thus, the cave becomes like a wide expanse, where God’s grace is bestowed in abundance to change their whole outlook on life and bring about comfort and contentment. The solid, rocky walls of the cave are made to overlook a wide horizon, and loneliness in the cave is totally dispelled, for God has spread His grace over their young hearts and He takes care of them, arranging something for their comfort.

Hii ni sehemu ya kile imani inaweza kumfanyia mtu. Mwonekano wa mambo yote hubadilika kabisa. Yale ambayo watu wanayathamini na dhana zao zote kuhusu maisha na furaha havina maana tena. Moyo wa mwanadamu unapojaa imani, huona dunia tofauti kabisa, ambapo neema ya Mungu huleta utulivu wa moyo na furaha ya kweli.

This is an aspect of what faith can do to a person. All appearances undergo a fundamental change. All that people may value and all their concepts with regard to life and happiness do not matter. When a human heart is full of faith, it sees a totally different world, where God’s grace imparts reassurance and genuine happiness.

Ghafla mambo yanabadilika kabisa:

Suddenly things change totally:

Kwa hali yao hiyo, Sisi tukawaamsha; nao wakaanza kuulizana wenyewe kwa wenyewe.

Such being their state, We awakened them; and they began to question one another.

Mmoja wao aliuliza: ‘Mmekaa hapa kwa muda gani?’ Wakajibu: ‘Tumekaa hapa siku moja, au sehemu ya siku.’ Wakasema: ‘Mola wenu Mlezi ndiye anayejua vizuri zaidi muda mliokaa hapa. Basi, mmoja wenu na aende mjini na sarafu hizi za fedha, aone chakula kilicho safi zaidi huko, na alete kwenu sehemu yake. Lakini na aenende kwa tahadhari kubwa, wala asimjulishe mtu yeyote kuhusu ninyi. Kwani hakika wakiwajua, wanaweza kukupigeni mawe hadi kufa, au kukulazimisheni kurudi kwenye dini yao, na katika hali hiyo hamtapata kheri kamwe!’ (Aya 19-20)

One of them asked: ‘How long have you remained thus?’ They answered: ‘We have remained thus a day, or part of a day.’ They said ‘Your Lord knows best how long you have remained thus. Let, then, one of you go with these silver coins to the town, and let him find out what food is purest there, and bring you some of it. But let him behave with great care and by no means make anyone aware of you. For, indeed, if they should come to know of you, they might stone you to death or force you back to their faith, in which case you would never attain to any good!’ (Verses 19-20)

Kipengele cha mshangao hutumiwa daima katika visa vya Qur'ani ili kuongeza athari yake. Hapa tukio linawaonyesha vijana walipoamka baada ya usingizi wao mrefu. Hawajui ni muda gani wamelala. Wanasugua macho yao na kuanza kuulizana kuhusu kilichotokea. Mmoja wao anageukia wenzake na kuuliza walilala kwa muda gani, kama ilivyo kwa mtu yeyote anayeamka baada ya kulala kwa saa nyingi. Huenda alihisi kwamba wakati huu usingizi wake ulikuwa mrefu kupita kiasi. Jibu alilopokea kutoka kwa wenzake halina uhakika: "Tumekaa hivi siku moja, au sehemu ya siku." (Aya ya 19)

The element of surprise is always used in Qur’ānic stories in order to enhance the effect. Here the scene portrays the youths as they woke after their long slumber. They do not realize how long they have been asleep. They rub their eyes and begin to ask one another about what had happened. One turns to the others asking how long they were asleep for, just like anyone rising after having slept for many hours. He must have felt that this time his sleep was unduly long. The answer he received from his friends is indefinite: “We have remained thus a day, or part of a day.” (Verse 19)

Ama kisha wanatambua kwamba kujua urefu wa usingizi wao hakuna umuhimu wowote. Wanaliacha jambo hilo kando, kama vile muumini anavyopaswa kufanya katika jambo lolote lisilo na umuhimu maalum. Wanageukia jambo la kiutendaji zaidi. Wana njaa na wana pesa kidogo ambazo walizibeba walipoondoka nyumbani. Mazungumzo yao yanachukua mwelekeo mwingine: "Wakasema: 'Mola wenu Mlezi anajua zaidi muda gani mmekaa hivi. Basi mmoja wenu na aende mjini na sarafu hizi za fedha, na atazame chakula kilicho safi zaidi huko, na alete kwenu sehemu yake.'" (Aya ya 19) Ni mwitikio wa asili kabisa katika hali hiyo! Ni kwenda mjini kuleta chakula bora kabisa kilichopo kwa ajili yao.

Tukio hili linafungwa tena na tukio jingine linaonyeshwa ambapo watu wanabishana kuhusu wale waliolala pangoni. Hili ni jambo la kawaida kwa kuwa watu kwa kawaida husimulia habari na taarifa, wakiongeza jambo hapa na kuacha jambo pale. Wanaweza kubuni baadhi ya maelezo hapa na pale, kizazi baada ya kizazi. Hivyo, hadithi rahisi husimuliwa kwa njia mbalimbali kadiri muda unavyopita. Kwa sababu hiyo, mjadala kuhusu idadi ya vijana waliokuwa pangoni uliendelea kwa muda mrefu:

Again the scene is brought to a close and another is shown with people in debate about the sleepers in the cave. This is only natural as people normally relate reports and news, adding something here and omitting something there. They may invent some details here or there, one generation after another. Thus a simple story is told in different ways as time passes. Hence, dispute about the number of youth in the cave continued for a long time:

Baadhi watasema, "Walikuwa watatu, wa nne wao akiwa mbwa wao," na wengine watasema, "Watano, na mbwa wao akiwa wa sita wao," wakikisia tu mambo yasiyojulikana. Na wengine watasema, "Walikuwa saba, na wa nane wao akiwa mbwa wao." Sema: Mola wangu Mlezi anajua zaidi idadi yao. Hakuna anayewajua isipokuwa wachache tu.

Some will say, ‘They were three, the fourth of them being their dog,’ while others will say, ‘Five, with their dog being the sixth of them,’ idly guessing at the unknown. Yet others will say, ‘They were seven, the eighth of them being their dog.’ Say: My Lord knows best how many they were. None hut a few have any real knowledge of them.

Kwa hiyo, usibishane nao kuhusu hao, isipokuwa katika jambo lililo wazi, wala usiwaulize yeyote miongoni mwao awakupe mwanga kuhusu hao.' (Aya ya 22)

Hence, do not enter into argument about them, except on a matter that is clear, nor ask anyone of these people to enlighten you about them.’ (Verse 22)

Mabishano yote kuhusu idadi yao hayana faida. Iwe walikuwa watatu, watano, saba, au hata zaidi, jambo ni sawa tu. Kesi yao imeachwa kwa Mungu, ambaye anajua maelezo yao yote. Pia walijulikana kwa wachache waliothibitisha ukweli wa tukio lote kama lilivyotokea, au waliosikia taarifa yake ya kweli. Basi hakuna haja ya kuingia katika mjadala wowote kuhusu idadi yao, kwa kuwa funzo la hadithi yao linaweza kupatikana bila hilo. Qur'ani inamwelekeza Mtume ﷺ asijihusishe na mabishano yoyote juu ya suala hili, wala asiwahoji watu wowote kuhusu kesi yao. Hili linaendana na mwelekeo wa Kiislamu unaoliepusha akili ya mwanadamu na mijadala isiyo na maana. Muislamu hapaswi kufuatilia jambo lolote ambalo hawezi kulithibitisha kwa elimu ya kweli. Tukio hili lililotokea zamani sana ni sehemu ya elimu ya Mungu, ambayo ni kamilifu. Kwa hiyo, tuache hapo.

Kuhusiana na katazo la kubishana kuhusu matukio yasiyojulikana ya zamani, kuna amri ya kutotoa hukumu kabla ya wakati kuhusu siku zijazo wala matukio yake.

In connection with the prohibition of dispute about unknown events of the past, an order is given not to pre-judge the future or its events.

Haiwezekani kwa mwanadamu kujua yatakayotokea siku zijazo. Kwa hiyo, hapaswi kutoa hukumu yoyote ya uhakika kuhusu hilo:

It is impossible for man to know what may happen in the future. Hence, he should not give any definite judgement of it:

Usiseme kamwe kuhusu jambo lolote, "Nitalifanya kesho," bila kuongeza, "Insha'Allah." Ukisahau, mkumbuke Mola wako na useme, "Natumai Mola wangu ataniongoza kwenye lililo sahihi zaidi kuliko hili."

Never say about anything, ‘I shall do this tomorrow,’ without adding, ‘if God so wills.‘ Should you forget, then call your Lord to mind and say, ‘I pray that my Lord will guide me even closer than this to what is right.’ (Verses 23-24)

Kila tendo ambalo binadamu anafanya au anaacha kufanya, naam, kila pumzi anayovuta binadamu, liko chini ya mapenzi ya Mungu. Mapazia yanayoficha wakati ujao yamenyooshwa kikamilifu ili kuficha kila kitu kilicho zaidi ya wakati wa sasa. Macho yetu hayawezi kutambua kilicho nyuma ya pazia hilo, na akili zetu ni finyu, bila kujali maarifa yetu yameendelea kiasi gani. Kwa hiyo binadamu hapaswi kamwe kusema kwamba hakika atafanya jambo fulani kesho, isipokuwa ahusishe nia yake na mapenzi ya Mungu. Hii ni kwa sababu kesho ni miongoni mwa mambo yaliyo nje ya uwezo wa utambuzi wa binadamu. Kwa hiyo, inajulikana kwa Mungu peke yake. Hivyo, hatutoi kauli yoyote kuhusu jambo hilo.

Every action a human being does or omits to do, indeed every breath a human being takes, is subject to God’s will. The curtains hiding the future are stretched in full so as to hide everything beyond the present moment. Our eyes cannot discern what is behind that curtain, and our minds are finite, no matter how advanced our knowledge may be. Hence a human being must never say that he is definitely doing something tomorrow unless he attaches his intention to God’s will. This is because tomorrow belongs to the realm that lies beyond the reach of human perception. As such, it is known only to God. Hence, we do not make any assertion about it.

Hii haimaanishi kwamba mwanadamu awe mtu wa kukubali hatima bila kujali, asifikirie siku zijazo wala kupanga mipango yake. Hapaswi kuishi kwa ajili ya wakati wa sasa tu, akijitenga na zamani yake na siku zijazo. Hapana, hili si analomaanisha agizo hilo.

This does not mean that man should be fatalistic, giving no thought to the future and making no plans for it. He should not live for the present moment, cutting himself off from his past and future. No, this is not what the directive implies.

Kwa yote yaliyosemwa na kusimuliwa, bado hatujaarifiwa muda ambao watu wa pangoni walikaa katika pango lao. Sasa tunaambiwa kwa hakika:

With all that has been said and told, we have still not been informed of the duration of the sleepers’ stay in their cave. Now we are told for certain:

Wakakaa katika pango lao miaka mia tatu, na wengine wanaongeza miaka tisa. Sema:

So they stayed in their cave three hundred years, and [some] add nine years more. Say:

"Mungu ndiye anayejua vizuri zaidi muda waliokaa humo. Ni Yake peke yake elimu ya siri za mbingu na ardhi. Anaona vizuri kiasi gani, na anasikia vizuri kiasi gani!" (Aya 25-26)

‘God knows best how long they remained there. His alone is the knowledge of the secrets of the heavens and earth. How well does He see and hear!’ (Verses 25-26)

Hii ndiyo kweli kuhusu muda wa kukaa kwao pangoni, aliyotupa Yule anayejua siri zote zilizomo mbinguni na ardhini. Hakika Yeye ni Mwenye kuona na Mwenye kusikia.

This is the truth of the length of their stay in the cave, given to us by the One who knows all secrets in the heavens and the earth. Well indeed He sees and hears.

Ujuzi Wake ni mkamilifu. Kauli Yake huhitimisha jambo hilo, bila kuacha nafasi yoyote ya mabishano.

Perfect is His knowledge. His statement puts an end to the matter, leaving no room for dispute.

Maoni ya mwisho yanaongezwa kuhusu hadithi nzima ambamo imani katika umoja wa Mungu inaonekana wazi katika kila undani wake: "Hawana mlinzi isipokuwa Yeye; wala Yeye hamshirikishi yeyote katika utawala Wake." (Aya ya 26) Maoni mengine yanaongezwa kwa njia ya amri kwa Mtume ﷺ kusoma yale aliyofunuliwa na Mungu, kwa kuwa ndiyo kauli ya mwisho, na ukweli usiokubali uongo wowote kabisa. Anapaswa kujikinga Kwake, kwani hakuna awezaye kutoa makazi yoyote isipokuwa Yeye.

A final comment is added about the whole story in which we see faith in God’s oneness clearly apparent in all its details: “No guardian have they apart from Him; nor does He allot to anyone a share in His rule.” (Verse 26) A further comment is added in the form of a directive to the Prophet to recite what God has revealed to him, as it represents the final word, and the truth that admits no falsehood whatsoever. He should seek refuge with Him, for no one can provide any shelter other than He.

Vijana wa pangoni walipomtafuta Yeye akitafuta kimbilio, Yeye alieneza rehema Yake juu yao na kuwapa mwongozo Wake: