Jambo muhimu zaidi kuhusu sūrah hii ni kwamba inasimulia zaidi matukio yaliyotokea zamani. Kwanza tunapata kisa cha Watu wa Pangoni, kikifuatiwa na kile cha mtu mwenye mabustani mawili, kisha kutajwa kwa Adam na Shetani. Katikati ya sūrah tunaona yaliyotokea kati ya Musa na yule mcha Mungu, na mwishoni kuna simulizi kuhusu Dhu’l-Qarnayn. Simulizi hizi ndizo sehemu kubwa ya sūrah, zikichukua aya 71 kati ya aya 110 zilizomo. Aya nyingi zilizobaki zinatoa maoni juu ya simulizi hizo na kueleza mafunzo ya kujifunza kutoka kwake. Aidha, sūrah hii pia ina baadhi ya picha za Siku ya Hukumu, na nyingine zilizochukuliwa kutoka maisha ya binadamu ili kufafanua wazo au kusisitiza dhana fulani. Katika haya yote, tunaona mifano ya mbinu ya Qur’ani ya kusisitiza mawazo yake kupitia taswira zenye kuvutia.

The most important thing to be noted about this sūrah is its preponderant narration of events that took place in the past. First we have the story of the sleepers in the cave, followed by that of the man with two gardens, then a reference to Adam and Satan. In the middle of the sūrah we see what happened between Moses and the pious man, and at the end there is an account of Dhu’l-Qarnayn. These stories form the major part of the sūrah, taking 71 out of its 110 verses. Most of the remaining verses comment on the stories and outline the lessons to be learnt from them. In addition, the sūrah also contains some scenes of the Day of Judgement, and others drawn from human life to explain an idea or emphasize a concept. In all these, we see examples of the Qur’ānic method of emphasizing its ideas through vivid imagery.

Mada kuu katika sura hii, ambayo masimulizi yake yote na mawazo yake yote yanahusiana nayo, ni kutakasa imani kutokana na dhana zote za kigeni. Inalenga kuanzisha fikra sahihi na za kweli na mantiki sahihi, pamoja na kuweka misingi ya maadili yaliyo sahihi kwa mujibu wa kipimo cha imani ya Kiislamu.

The central theme in the sūrah, to which all its accounts and ideas relate, is to purge faith of all alien concepts. It seeks to establish correct and accurate thought and reasoning, as also establish values that are sound according to the criterion of the Islamic faith.

Kuondoa dhana za kigeni katika imani kunaamuliwa wakati wa mwanzo na pia wakati wa mwisho.

Purging faith of alien concepts is determined both at the outset and conclusion.

Sura hii inaanza kwa aya hizi: "Sifa zote njema ni za Mwenyezi Mungu, aliyemteremshia mja wake Kitabu hiki, wala hakukifanya chenye upotovu wowote. Ni Kitabu kilichonyooka, ili awaonye watu adhabu kali itokayo kwake, na awabashirie waumini wanaotenda mema kwamba watapata malipo mazuri yatakayokuwa yao milele. Pia kiwaonye wale wanaosema, 'Mwenyezi Mungu amejifanyia mwana.' Hawana elimu yoyote juu yake, wala hawakuwa nayo baba zao. Ni neno kubwa lenye kutoka vinywani mwao. Hawasemi chochote isipokuwa uongo."

The sūrah opens with these verses: “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. Dreadful indeed is this saying that issues from their mouths. Nothing but falsehood do they utter.” (Verses 1- 5)

Sura hiyo inahitimishwa kwa maneno: "Sema: 'Mimi ni binadamu tu kama nyinyi. Imefunuliwa kwangu kwamba Mungu wenu ni Mungu Mmoja pekee. Basi, yeyote anayetarajia kukutana na Mola wake [siku ya Hukumu], na afanye mema, na katika ibada ya Mola wake asimshirikishe yeyote.'" (Aya ya 110) Hivyo sura hii inaanza na kuishia kwa kutangaza umoja wa Mungu, kukataa dhana yoyote inayomshirikisha Mungu na washirika, kukubali wahyi kuwa wa kweli, na kufanya tofauti wazi na kamili kati ya Mungu na viumbe vingine.

The sūrah concludes with: “Say: ‘I am but a human being like yourselves. It has been revealed to me that your God is the One and only God. Hence, whoever expects to meet his Lord [on Judgement Day’, let him do what is right, and in the worship due to his Lord admit no one as partner.” (Verse 110) Thus the sūrah begins and ends with declaring God’s oneness, rejecting any concept that associates partners with God, accepting revelation as true, and making a clear and absolute distinction between God and other beings.

Sura hii inagusia mada hii mara kadhaa, kwa namna mbalimbali. Katika kusimulia historia ya Watu wa Pangoni, wale vijana waumini wananukuliwa wakisema: “Mola wetu ndiye Mola wa mbingu na ardhi. Hatutaomba kamwe mungu mwingine badala Yake. Kama tungefanya hivyo, tungekuwa tumesema jambo lenye uovu mkubwa kabisa!” (Aya 14) Katika ufafanuzi wake juu ya kisa chao, sura inasema: “Hawana mlinzi isipokuwa Yeye; wala Yeye hamshirikishi yeyote katika utawala Wake.” (Aya 26)

The sūrah touches on this theme several times, in various ways. As it relates the history of the sleepers in the cave, those young believers are quoted as saying: “Our Lord is the Lord of the heavens and the earth. Never shall we call upon any deity other than Him. If we did, we should indeed have uttered an enormity!” (Verse 14) In its commentary on their story, the sūrah says: “No guardian have they apart from Him; nor does He allot to anyone a share in His rule.” (Verse 26)

Kama sura inavyosimulia hadithi ya mtu mwenye mabustani mawili, inanukuu hoja ya muumini anapomwambia rafiki yake: "Je, wamkataa Yule aliyekuumba kutokana na udongo, kisha kutokana na tone la manii, kisha akakufanya mwanamume kamili? Lakini mimi, ninaamini kwamba Yeye ni Mungu, Mola wangu, na hakuna atakayemshirikisha Mola wangu." (Aya 37-38) Katika maoni ya mwisho juu ya hadithi hii, sura inasema: "Hakuwa na yeyote wa kumsaidia dhidi ya Mungu, wala hakuweza kujiokoa mwenyewe. Kwa kuwa hivyo ndivyo ilivyo: ulinzi wote unatoka kwa Mungu, Mkweli. Yeye ndiye bora wa kutoa thawabu na bora wa [kuamua] matokeo." (Aya 43-44)

As it relates the story of the man with two gardens, the sūrah quotes the argument of the believer as he says to his friend: “Do you deny Him who has created you out of dust, and then out of a drop of sperm, and in the end fashioned you into a man? But for my part, I believe that He is God, my Lord, and none shall associate with my Lord.” (Verses 37- 38) In the final commentary on this story, the sūrah includes: “He had none to support him against God, nor was he able to save himself. For thus it is: all protection comes from God, the True One. He is the best to grant reward and the best to [determine] outcome.” (Verses 43-44)

Sura hii, ikichora mojawapo ya matukio ya Siku ya Kiyama, inasema: “Siku moja atasema, ‘Waiteni sasa hao ambao mlidai kuwa ni washirika Wangu!’ Nao watawaita, lakini hao hawatawajibu; kwani tutakuwa tumeweka pengo lisiloweza kuvukwa baina yao.” (Aya ya 52) Na katika kutoa maoni juu ya tukio jingine, sura hiyo inasema: “Je, wasioamini wanadhani wanaweza kuwachukua viumbe Wangu kuwa walinzi badala Yangu? Hakika tumeandaa Jahannamu kuwa makazi ya wasioamini.” (Aya ya 102)

As it draws one of the scenes of the Day of Judgement, the sūrah says: “One day He will say, ‘Call now on those beings whom you alleged to be My partners!’ They will invoke them, but those [beings] will not respond to them; for We shall have placed an unbridgeable gulf between them.” (Verse 52) And in comment on another scene the sūrah says: “Do the unbelievers think that they could take My creatures for patrons against Me? We have indeed readied hell as a dwelling place for the unbelievers.” (Verse 102)

Kuthibitisha fikra na hoja iliyo wazi na sahihi kunadhihirika katika kukataa madai ya wale wote wanaomshirikisha Mungu, kwa sababu wao wanasema yale wasiyoyajua. Hawana ushahidi wa kuthibitisha wanachodai.

The establishment of clear and accurate thought and reasoning is made manifest in the rejection of the claims of all those who associate partners with God, because they assert what they do not know. They have no evidence to prove what they claim.

Sura hiyo pia inawaelekeza wanadamu kufanya hukumu zao kwa kile wanachokijua kwa hakika. Kile wasichokijua, wamwachie Mungu kukiamua.

The sūrah also directs human beings to make their judgement only on what they know for certain. What they do not know, they should leave to God to determine.

Hivyo mwanzoni mwa sura tunakuta aya inayosema: "Inawaonya wale wanaodai, 'Mwenyezi Mungu amejichukulia mwana.' Hawana elimu yoyote juu Yake, wala hawakuwa nayo baba zao."

Thus at the beginning of the sūrah we have the verse stating: “It warns those who assert, ‘God has taken to Himself son.’ No knowledge whatever have they of Him, and neither had their forefathers.” (Verses 4-5)

Wanasema watu wa pangoni, kama ilivyonukuliwa: "Hawa watu wetu wamejifanyia miungu badala yake, bila ya kuweza kuleta dalili yoyote iliyo wazi juu ya imani yao." (Aya ya 15) Wanapojiuliza ni muda gani wamekuwa katika hali hiyo ya usingizi, wanaliachia jambo hilo kwa Mungu ambaye ana ujuzi kamili wa kila kitu. Walisema:

The sleepers in the cave are quoted as saying: “These people of ours have taken for worship deities other than Him, without being able to show any convincing proof of their belief.” (Verse 15) When they wonder how long they have been in that state of sleep, they leave the issue to God who has perfect knowledge of everything: “They said:

Bwana wenu anajua vyema ni muda gani mmekaa katika hali hiyo.” (Aya ya 19) Hadithi hii pia inaonyesha wazi kukemea kwa wale wanaozungumzia idadi ya watu wa pangoni, wakitegemea makisio tu: “Watasema, ‘Walikuwa watatu, wa nne wao alikuwa mbwa wao,’ na wengine watasema, ‘Watano, huku mbwa wao akiwa wa sita kati yao,’ wakikisia bila msingi juu ya yasiyojulikana. Na wengine watasema, ‘Walikuwa saba, wa nane wao alikuwa mbwa wao.’ Sema: Bwana wangu anajua vyema ni wangapi walikuwa. Hawajui idadi yao isipokuwa wachache tu. Basi usibishane nao kuwahusu, isipokuwa kwa jambo lililo wazi, wala usiwaulize yeyote miongoni mwao awakueleze kuwahusu.’” (Aya ya 22)

Your Lord knows best how long you have remained thus.” (Verse 19) The story also includes clear disapproval of those who speak about the number of the sleepers, relying only on guesswork: “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 but a few have any real knowledge of them. 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)

Katika hadithi ya Musa na mtu mcha Mungu, mtu huyo hatimaye anamfunulia Musa siri iliyo nyuma ya kila tendo lake lililoonekana kuwa la ajabu na lisilo na maana, ambalo Musa alilipinga. Anamwambia Musa kwamba yote hayo yalifanywa "kwa rehema ya Mola wako. Sikufanya lolote kati ya haya kwa hiari yangu mwenyewe." (Aya ya 82) Hivyo basi mambo yote na hali zote zinanasibishwa kwa Mungu peke yake.

In the story of Moses and the pious man, the latter reveals to him at the end the secret behind each of his apparently wild and unreasonable actions to which Moses had objected. He says to Moses that it was all done “by your Lord’s grace. I did not do any of this of my own accord.” (Verse 82) Thus all issues and situations are attributed to God alone.

Madhumuni makuu ya sura hii ni kufanya imani kuwa msingi wa kupima dhana, mawazo, desturi na maadili. Hili linaonyeshwa katika sehemu mbalimbali. Maadili yote mema na yenye heshima yanahusishwa na imani na matendo mema. Thamani yoyote nyingine ambayo haina msingi wake katika imani haistahili, hata ikionekana ya kuvutia sana. Kila kitu kinachoonekana kuvutia na kizuri katika maisha haya kimekusudiwa kuwa mtihani. Vyote hivyo vitakoma: "Tumeifanya kila kilichoko duniani kuwa pambo ili kuwajaribu watu, ni yupi kati yao aliye mwema zaidi katika matendo; na hakika Sisi, baada ya muda, tutakigeuza kila kilichomo juu yake kuwa mavumbi yasiyozaa." (Aya 7-8) Kuwa chini ya ulinzi wa Mwenyezi Mungu ni kuwa katika mazingira mapana na ya starehe, hata kama mtu atalazimika kutafuta hifadhi katika pango finyu na tupu. Wale vijana waumini waliojitenga na jamii yao na kwenda pangoni wako wazi kuhusu lengo lao: "Basi mkishajitenga nao na wanayoyaabudu badala ya Mwenyezi Mungu, ingieni pangoni. Mwenyezi Mungu huenda akawamiminia rehema zake na akawapatia suluhisho la mambo yenu." (Aya 16)

The main purpose of the sūrah is to make faith the basis for the evaluation of concepts, ideas, practices and values. This is shown in various places. All proper and good values are attributed to faith and good action. Any other value which does not have its basis in faith is unworthy, even though it may seem highly attractive. All that appears fascinating and beautiful in this life is meant as a test. It will all come to an end: “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 7-8) To be under God’s protection is to be in a wide and comfortable environment, even though one may have to seek refuge in a narrow and barren cave. Those young believers who abandoned their community and went to the cave are clear about their purpose: “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)

Sura hii inamwelekeza Mtume ﷺ kuvumilia kwa subira na kuwa pamoja na wale wanaoamini, bila kujali mapambo ya dunia hii wala wale wanaopuuza wajibu wao kwa Mungu: "Jizuie kwa subira pamoja na wale wanaomwomba Mola wao asubuhi na jioni, wakitafuta radhi Yake. Macho yako yasipite kuwaacha wao kwa kutafuta mapambo ya maisha ya dunia hii. Usijali yeyote ambaye moyo wake tumemwacha bila kumkumbuka Sisi, kwa sababu alikuwa daima akifuata matamanio yake, na ambaye jambo lake limepita mipaka yote. Sema: 'Haki [imekwisha kuja] kutoka kwa Mola wenu. Basi anayetaka aamini, na anayetaka akatae.'" (Aya 28-29)

The sūrah addresses the Prophet, requiring him to persevere and be patient, associating with those who believe, paying no regard to the adornments of this world or to those who overlook their duty towards God: “Contain yourself in patience with those who call on their Lord morning and evening, seeking His countenance. Let not your eyes pass beyond them in quest of the beauties of the life of this world. Pay no heed to any whose heart We have left to be negligent of all remembrance of Us because he had always followed his own desires, and whose case has gone beyond all bounds. Say: ‘The truth [has now come] from your Lord. Let him who wills, believe in it, and let him who wills, reject it.’” (Verses 28-29)

Hadithi ya mabustani mawili na mmiliki wake inaonyesha jinsi muumini anavyojivunia imani yake, akiithamini kuwa ya juu zaidi kuliko mali, cheo au anasa. Muumini anamweleza waziwazi rafiki yake mwenye kiburi ukweli, na anamlaumu kwa kumsahau Mungu: “Je, wewe unamkataa Yule aliyekuumba kutokana na udongo, kisha kutokana na tone la manii, halafu akakufanya kuwa mtu kamili? Lakini mimi, kwa upande wangu, ninaamini kwamba Yeye ndiye Mungu, Mola wangu, wala sitamshirikisha Mola wangu na yeyote. Ingekuwa heri kama ungesema ulipoingia bustanini mwako, “Lolote Mungu atakalo litatokea, hakuna uwezo isipokuwa kwa Mungu!” Ingawa, kama unavyoona, mimi nina mali na watoto wachache kuliko wewe, huenda Mola wangu akanipa kitu bora kuliko bustani yako, na pia akaiteremshia kutoka mbinguni msiba juu ya hii [bustani yako], hivyo ikawa rundo la mavumbi yasiyozaa, au maji yake yakazama ardhini kwa kina kirefu, hivyo hutaweza kuyapata kamwe.” (Aya 37-41)

The story of the two gardens and their owner portrays how a believer is proud of his faith, valuing it as much higher than wealth, position or luxury. A believer states the truth clearly to his arrogant friend and reproaches him for forgetting God: “Do you deny Him who has created you out of dust, and then out of a drop of sperm, and in the end fashioned you into a man? But for my part, I believe that He is God, my Lord, and none shall I associate with my Lord. If only you said as you entered your garden, “Whatever God wills [shall come to pass, for] there is no power except with God!” Although, as you see, I have less wealth and offspring than you, yet it may well be that my Lord will give me something better than your garden, just as He may let loose a calamity out of heaven upon this [your garden], so that it becomes a heap of barren dust or its water sinks deep into the ground, so that you will never be able to find it.’” (Verses 37-41)

Baada ya hadithi hii kusimuliwa, sura kisha inaonyesha maisha haya ya sasa na jinsi yanavyoweza kubadilika kwa haraka. Utajiri na ustawi hivi karibuni hubadilishwa na kitu kingine kabisa: “Waambie mfano wa maisha ya dunia: ni kama maji tunayoteremsha kutoka mbinguni, yakachanganyika na mimea ya ardhi, kisha yakawa makavu, upepo unayapeperusha huku na huku. Mwenyezi Mungu peke yake ndiye mwenye uwezo juu ya kila kitu.” (Aya ya 45) Hili linafuatiwa na kauli wazi inayoonyesha tofauti kati ya thamani za muda mfupi na zile za milele: “Mali na watoto ni pambo la maisha ya dunia; lakini mambo yanayodumu, yaani matendo mema, ni bora zaidi mbele ya Mola wenu Mlezi, na ni tumaini bora zaidi.” (Aya ya 46)

Once this story has been told, the sūrah then depicts this present life and how it is prone to rapid change. Wealth and prosperity are soon replaced by something totally different: “Set forth to them a simile about the life of this world: [it is] like the water which We send down from the skies, and which is absorbed by the plants of the earth. In time they turn into dry stubble which the winds blow freely about. It is God alone who has power over all things.” (Verse 45) This is followed by a clear statement showing the difference between transitory values and everlasting ones: “Wealth and children are the adornment of the life of this world: but the things that endure, good deeds, are of far greater merit in your Lord’s sight, and a far better source of hope.” (Verse 46)

Dhu’l-Qarnayn hakutajwa katika sura si kwa sababu alikuwa malaika, bali kwa sababu ya matendo yake mema. Watu aliowakuta kati ya njia mbili za milima walimpa fedha ili ajenge kizuizi cha kuwalinda dhidi ya Gog na Magog, lakini yeye alikataa kwa sababu: “Kile ambacho Mola wangu amenipa uwezo wake ni bora” kuliko chochote mnachoweza kunipa. Na kizuizi kilipokamilika, alikiri kwamba yote yalifanyika kwa msaada wa Mungu, si kwa uwezo wake mwenyewe: “Hii ni rehema kutoka kwa Mola wangu. Lakini wakati wa Mola wangu utakapofika, atakifanya [ukuta huu] kusawazishwa na ardhi. Ahadi ya Mola wangu daima hutimia.” (Aya ya 98)

Dhu’l-Qarnayn is not mentioned in the sūrah for his being an angel, but rather because of his good deeds. When the people he found in between the two mountain passes offered him money to build a barrier to protect them against Gog and Magog, he declined because: “That with which my Lord has established me is better” than anything you could give me. And when the barrier has been erected, he acknowledges that it was all done by God’s help, not by his own power: “This is a mercy from my Lord. Yet when the time appointed by my Lord shall come, He will make this [rampart] level with the ground. My Lord’s promise always comes true.” (Verse 98)

Mwishoni mwa sura, imebainishwa kwamba washindwa wabaya kabisa miongoni mwa viumbe ni wale wanaokataa kuamini ufunuo wa Mungu na ukweli wa kukutana Naye Siku ya Hukumu. Watu kama hao hawatakuwa na uzito wala nafasi wala hadhi, licha ya kwamba wao wanajiona kuwa wanafanya vizuri: "Sema: Je, tuwaambie ni nani walio washindwa wakubwa kwa yale wanayoyafanya? Ni wale ambao juhudi yao katika dunia hii imepotea njia, nao wanadhani kwamba wanachokitenda ni sahihi. Hao ndio waliochagua kukanusha ufunuo wa Mola wao na kukataa ukweli kwamba watakutana Naye."

At the end of the sūrah, the fact is stated that the worst losers among all creatures are those who refuse to believe in God’s revelations or in the fact of meeting Him on the Day of Judgement. Such people will have no weight and no position or status, despite the fact that they believe themselves to be doing well: “Say: Shall we tell you who are the greatest losers in whatever they may do? It is they whose labour in this world has been misguided, and who nonetheless think that what they do is right. It is they who have chosen to disbelieve in their Lord’s revelations and deny the truth that they will meet Him.

Matendo yao yatakuwa bure. Siku ya Kiyama Sisi hatutawapa uzito wowote.” (Aya 103-105)

Vain will be their works. No weight shall We assign to them on Resurrection Day.” (Verses 103-105)

Hivyo tunaona kwamba kiini ambacho sūrah nzima inazunguka juu yake ni kusafisha imani kutokana na dhana zote potofu, kutoa hoja sahihi, na kuweka thamani sahihi kwa msingi wa imani.

Thus we see that the pivot round which the whole sūrah turns is that of purging faith of all false concepts, providing sound reasoning and establishing correct values on the basis of faith.

Sura nzima inazingatia malengo haya matatu, duru baada ya duru. Inaanza kwa kumsifu Mungu aliyemteremshia mja wake Kitabu hiki, ambacho ni cha kuwapa habari njema waumini na onyo kali kwa wale wanaodai kwamba Mungu amejichukulia mwana. Inaeleza wazi kwamba kila kilichomo duniani kimefanywa kuwa pambo tu, ili kiwe mtihani kwa wanadamu. Yote hayo yatageuka kuwa si kitu. Hilo linafuatiwa na hadithi ya Watu wa Pangoni, ambayo ni mfano mzuri wa kufanya uchaguzi sahihi, kwa kuweka imani mbele ya starehe na anasa za dunia. Kwani vijana hao walikimbilia pangoni ili kulinda imani yao isiharibike.

The whole sūrah concentrates on these three purposes, round after round. It begins by praising God who has revealed to His servant this book which serves to give happy news to the believers and stern warnings to those who allege that God has betaken to Himself a son. It states clearly that whatever we find on earth is made a sort of adornment only to make it a test for human beings. It will all vanish into nothing. This is followed by the story of the sleepers in the cave, which serves as a good example of making the right choice, giving preference to faith over worldly pleasures and comforts. For the sleepers seek refuge in the cave to keep their faith intact.

Hatua ya pili inamwelekeza Mtume ﷺ kuridhika na kampuni ya wale wanaomwomba Mola wao asubuhi na jioni, wakitafuta radhi zake. Aachane na wale wanaozembea kumkumbuka Mungu. Hadithi ya mabustani mawili na mwenye mabustani hayo inaonyesha wazi jinsi muumini anavyohisi nguvu yake katika imani yake, wakati thamani za dunia hii hazina maana yoyote kwake.

The second stage directs the Prophet to content himself with the company of those who appeal to their Lord morning and evening, seeking His countenance. He should abandon those who neglect to remember God. The story of the two gardens and their owner shows clearly how a believer feels his strength in his faith while the values of this world mean nothing to him.

Hatua ya tatu inajumuisha matukio kadhaa yanayohusiana ya Siku ya Hukumu, pamoja na kutajwa kwa Adam na Shetani. Inahitimishwa kwa maelezo ya kanuni inayosababisha maangamizi ya madhalimu, huku ikiwatendea wakosefu kwa rehema na kuwapa muda wa kuishi hadi wakati wao uliowekwa.

The third stage includes several interlinked scenes of the Day of Judgement, as well as a reference to Adam and Satan. It concludes with an explanation of the rule which results in the destruction of oppressors, while treating sinners with mercy and allowing them respite until their appointed term.

Hadithi ya Musa na mtu mcha Mungu inaunda hatua ya nne, wakati ya tano inatoa maelezo kuhusu Dhu’l-Qarnayn. Kisha sura inamalizika kama ilivyoanza: ikitoa habari njema kwa waumini na maonyo zaidi kwa wasioamini. Inathibitisha tena ukweli wa wahyi, na inasisitiza upya ukweli wa umoja wa Mungu bila mshirika yeyote.

The story of Moses and the pious man forms the fourth stage, while the fifth gives an account of Dhu’l-Qarnayn. Then the sūrah finishes as it began: giving happy news to the believers and more warnings to the unbelievers. It reaffirms the fact of revelation and emphasizes anew the truth of God’s oneness without any partner.