Sawa na Sūrah 93 na 94, Saa za Asubuhi na Faraja, sura hii inamhusu Mtume peke yake, ikilenga kumtia moyo na kumhakikishia matumaini mema zaidi katika jihadi yake. Ndani yake Mungu anawaonya maadui zake kwa maangamizi, huku akimwelekeza Mtume kwenye njia ya kushukuru.

Similar to Sūrahs 93 and 94, The Morning Hours and Solace, this sūrah exclusively concerns the Prophet, seeking to cheer him up and assure him of happier prospects in his struggle. In it God threatens his enemies with destruction while directing the Prophet to the path of thanksgiving.

Sūrah hii inawakilisha picha ya maisha ya Mtume ﷺ na mwenendo wa utume wake katika kipindi cha mwanzo huko Makkah. Inahusu njama na matusi yaliyoelekezwa kwa Mtume ﷺ na ujumbe wa kiungu aliouleta. Sūrah hii ni mfano wa ulinzi wa Mwenyezi Mungu kwa mja wake, Mtume Muĥammad ﷺ, na wachache waliomfuata na kumwamini Mwenyezi Mungu. Ni mfano wa msaada wa moja kwa moja wa Mwenyezi Mungu kwa waumini katika mapambano yao, akiwapa subira, kujizuia na ahadi, huku akiwatishia adhabu kali wapinzani wao.

The sūrah represents a glimpse of the Prophet’s life and the course of his mission in the early period at Makkah. It deals with the plots and insults directed against the Prophet and the divine message he conveys. The sūrah is an example of God’s protection of His servant, the Prophet Muĥammad, and the few who followed him and believed in God. It is an instance of God’s direct support to the believers in their struggle, supplying them with fortitude, restraint and promise, while threatening a terrible fate on their antagonists.

Kwa njia hii, sūrah hii inaashiria uhalisia wa uongofu, wema na imani kwa upande mmoja, na uhalisia wa upotovu, uovu na ukafiri kwa upande mwingine; kundi la kwanza ni la wingi, ufanisi na wema mpana, na lile la pili ni la uchache, kupungua kwa rasilimali na maangamizi.

In this way, the sūrah symbolizes the reality of guidance, goodness and faith on the one hand and that of error, evil and disbelief on the other; the former category is one of abundance, profusion and expansive goodness, the latter one of scantiness, shrinking resources and annihilation.

Miongoni mwa watu wa Quraysh, kabila la Waarabu lililokuwa likidhibiti Makkah, kulikuwa na baadhi ya watu wenye kiburi waliomwonea Mtume ﷺ na da'wa yake chuki isiyo ndogo. Walitumia hila na dhihaka dhidi yake ili kuwazuia watu wasisikilize ukweli aliowafikishia kwa njia ya ujumbe wa kiungu. Miongoni mwao walikuwamo watu kama Al-`Āş ibn Wā'il, `Uqbah ibn Abī Mu`ayţ, Abū Lahab, Abū Jahl na wengineo. Walisema kuhusu Mtume ﷺ kwamba alikuwa mtu asiye na uzao, wakimaanisha vifo vya mapema vya wanawe. Mmoja wao alisema mara moja, "Msimshughulikie; atakufa bila wazao, na hapo ndipo utakapokoma ujumbe wake." Dhihaka ya namna hii, ya kawaida lakini yenye hila, ilikuwa na athari kubwa katika jamii ya Waarabu wa wakati ule, ambayo ilithamini sana watoto wa kiume. Dhihaka kama hiyo iliwafurahisha maadui wa Mtume ﷺ, na bila shaka ilikuwa chanzo cha huzuni na usumbufu moyoni mwake mtukufu ﷺ.

Among the people of the Quraysh, the Arab tribe which controlled Makkah, there were some impudent folk who viewed the Prophet and his mission with no small degree of antagonism. They would resort to machinations and taunts against him to deter the people from listening to the truth which he conveyed to them in the form of a divine message. Among them were people like Al-`Āş ibn Wā’il, `Uqbah ibn Abī Mu`ayţ, Abū Lahab, Abū Jahl and others. They said about the Prophet that he was a man with no posterity, referring to the early death of his sons. One of them once remarked, “Do not be bothered with him; he will die without descendants and that will be the end of his mission.” Such a trivial and cunning taunt had a wide impact on the Arab society of the time, which set great store by sons. Such taunting delighted the Prophet’s enemies and undoubtedly this was a source of depression and irritation to his noble heart.

Sūrah hii iliteremshwa kwa hiyo sababu ili kumfariji Mtume ﷺ na kumhakikishia wema wa kudumu na mwingi ambao Mwenyezi Mungu aliouchagua kwa ajili yake, pamoja na hasara na upotevu unaowasubiri wale waliomtesa.

This sūrah was therefore revealed to comfort the Prophet and assure him of the abiding and profuse goodness which God had chosen for him and of the deprivation and loss awaiting his persecutors.

"Hakika tumekupa wingi mwingi." (Aya 1) Neno lililotumika katika sura na kutafsiriwa hapa kama 'wingi mwingi' ni *kawthar*, linalotokana na mzizi *kathrah*, ambalo linaashiria 'wingi' au 'kundi kubwa'. Kawthar hii haina mipaka wala kikomo. Inaonyesha maana kinyume na ile ambayo Quraysh wasio na adabu walijaribu kumhusisha nayo Mtume ﷺ. Tumekupa kile kilicho kingi, kinachofurika na chenye utajiri, kisicho na kikomo wala mwisho.

“We have certainly given you abundance.” (Verse 1) The word used in the sūrah and rendered here as ‘abundance’ is kawthar, derived from the stem word kathrah which signifies ‘abundance’ or ‘a multitude’. This kawthar is unrestricted and unlimited. It indicates the opposite meaning to the one the impudent Quraysh tried to attach to the Prophet. We have given you that which is plentiful, overflowing and rich, unstinting and unending.

Yeyote anayetaka kufuatilia na kuangalia wingi huu ambao Mungu amempa Nabii Wake ﷺ, ataupata popote atakapotazama na kutafakari. Ataupata katika utume wenyewe wa Muhammad ﷺ, ambao ulimpa uhusiano na ukweli mkuu na Mwenyezi Mungu, asiye na mfano wala mshirika. Kwa kweli, aliyempata Mungu anaweza kusemwa amepoteza nini?

If anyone wishes to pursue and observe this abundance which God has given to His Prophet, he will find it wherever he looks and reflects. He will find it in Muĥammad’s prophethood itself, which gave him a link with the great reality and the Supreme Being, who has no parallel and no partner. What indeed can the one who has found God be said to have lost?

Atapata pia katika Qur’ani hii iliyoteremshwa kwa Muhammad ﷺ, ambayo kila sura yake ni chemchemi ya utajiri unaotiririka bila kukoma.

He will also find it in this Qur’ān which was revealed to Muĥammad, every chapter of which is a fountain of richness that flows incessantly.

Zaidi ya hayo, atauona kauthar hii, yaani wingi, ikidhihirika katika kufuata kwa Waislamu sunnah ya Mtume ﷺ, yaani njia ya maisha yake, katika karne zote, katika pembe za mbali za dunia, katika mamilioni kwa mamilioni wanaofuata nyayo zake na kulitamka jina lake kwa upendo wa heshima. Ataiona katika mamilioni kwa mamilioni ya nyoyo zinazothamini mfano wake na kumbukumbu yake hadi Siku ya Kiyama.

Moreover, he will find this kawthar, or abundance, manifest in Muslims’ following of the Prophet’s sunnah, i.e. way of life, throughout the centuries, in the far-flung corners of the earth, in the millions upon millions who follow in his footsteps and pronounce his name with respectful affection. He will see it in the millions upon millions of hearts that cherish his example and memory even to the Day of Resurrection.