Mwulizaji ameuliza kuhusu adhabu ambayo itawapata hakika makafiri. Hakuna kitakachoweza kuizuia, kwani inatoka kwa Mwenyezi Mungu, Bwana wa Njia za Kupanda. (Aya 1-3)

An inquirer has asked about a suffering which is bound to befall the unbelievers. Nothing can ward it off as it comes from God, the Lord of the Ways of Ascent. (Verses 1-3)

Dhana ya Akhera yenyewe ilikuwa ngumu sana kwa washirikina wa Kiarabu kuielewa. Walipinga vikali. Kwa kweli waliipokea kwa mshangao mkubwa kiasi cha kuikataa kabisa. Walimpa changamoto Mtume ﷺ kwa njia mbalimbali, wakimtaka ailete au waieleze wakati wake utakapokuwa. Hadithi inayonasibishwa kwa Ibn 'Abbas inasema kwamba mtu aliyeuliza swali lililotajwa katika aya ya kwanza ya sura hiyo alikuwa al-Nadr ibn al-Harith. Hadithi nyingine inamnukuu akisema kwamba kinachorejelewa ni "swali la wasioamini kuhusu adhabu ya Mungu, ambayo bila shaka itawazingira." Bila kujali ni nani hasa mtu huyo, sura hiyo inaeleza kwamba mtu fulani aliuliza kuhusu adhabu hii, na hata alitaka kuiharakisha, na zaidi ya hayo inathibitisha kwamba adhabu hiyo ni lazima kutokea kwa sababu imekwisha kuamuliwa na Mungu, na kwamba itakuja hivi karibuni. Inasema kwamba hakuna awezaye kuizuia isitokee wala kuiepuka. Kwa hiyo, kuihoji au kutaka iharakishwe ni jambo lisilo la busara.

The very concept of the hereafter was very difficult for the Arab polytheists to understand. They strongly resisted it. In fact they received it with so much amazement that they denied it outright. They further challenged the Prophet, in various ways, to bring it about or to define its timing. A report attributed to Ibn 'Abbas mentions that the man who asked the question quoted in the first verse of the surah was al-Nadr ibn al-Harith. Another report quotes him as saying that the reference is to “the unbelievers question about Gods punishment, which is certain to engulf them.” Regardless of who the specific individual was the surah reports that someone asked about this punishment, indeed, sought to hasten it, and further confirms that it is inevitable because it has been determined by God and that it will soon come. It states that no one can prevent its happening or ward it off. Therefore, to question or hasten it is ill-advised.

Zaidi ya hayo, adhabu hii itawapata makafiri wote kwa ujumla, maana yake ni kwamba wale wanaohoji juu yake pia wamo miongoni mwao kama kafiri mwingine yeyote.

Moreover, this punishment is to befall the unbelievers, in total, which means that those who question it are included like every other unbeliever.

Inasimamiwa na Mungu, "Bwana wa Njia za Kupaa". Hili ni neno la utukufu na ukuu, mojawapo ya sifa za Mungu zilizotajwa kwa namna mbalimbali katika Qur'an, kama vile: "Mwenye kuinuka juu ya vyeo vyote [vya viumbe] ni Yeye, Bwana wa Kiti cha Enzi." ({Ni Mwenye vyeo vya juu, Mwenye Kiti cha Enzi.} 40:15)

Siku ambayo mbingu zitakuwa kama risasi iliyoyeyuka, na milima itakuwa kama sufu iliyopeperushwa. (Aya 8-9)

On the day when the sky will be like molten lead, and the mountains like tufts of wool. (Verses 8-9)

Kutaja katika Qur'an mara kadhaa kwamba matukio makubwa ya angani yatatokea siku hiyo iliyoahidiwa, na matokeo yake mabadiliko yataathiri vitu mbalimbali vya angani katika nafasi zao na sifa zao, pamoja na uhusiano wao kwa wao. Mojawapo ya matukio haya hubadilisha anga kuwa kama risasi iliyoyeyuka, au metali zilizoyeyuka kwa ujumla, kama inavyodhihirishwa na neno la Kiarabu lililotumika hapa, al-muhl. Kauli hizi zinapaswa kutafakariwa na wanafizikia na wanaastronomia. Zinapendekeza kwamba, pengine, vitu vya angani vimeundwa kwa metali ambazo zimeyeyuka na kuchukua umbo la gesi, hatua ambayo ni mbali zaidi ya kuyeyuka kwa joto kali. Inawezekana kwamba vitapoteza joto lao siku ya Kiyama na kupoa hadi hali ya kiowevu, jambo litakalobadilisha hali yao ya sasa. Mahali pengine katika Qur'an tunapata kauli ifuatayo kama alama ya Siku ya Kiyama:

The Qur’an mentions in several places that great celestial events will take place on that promised day, and as a result change will affect different celestial bodies in their positions and characteristics, as well as their inter-relations. One of these events changes the sky making it like molten lead, or molten metals generally as signified by the Arabic word used here, al-muhl. These statements should be reflected upon by physicists and astronomers. They suggest that most probably celestial bodies are composed of metals that have melted and taken gas form, which is a stage far beyond that of melting by excessive heat. It is possible that they will lose their heat on the Day of Judgement and cool down to a fluid stage, changing their present status. Elsewhere in the Qur’an we have the following statement as a mark of the Day of Judgement:

Nyota zitakapoanguka na kutawanyika?

“ When the stars fall and disperse? (81:2)

Hata hivyo, hii ni maelezo moja tu yanayowezekana, ambayo yanaweza kustahili au yasistahili kuchunguzwa zaidi na watafiti wa kisayansi. Kwetu sisi, tunasoma maandishi na kuutazama mfano wa ajabu uliochorwa, ambapo anga linakuwa kama chuma kilichoyeyushwa na milima kama vishada vya sufu. Pia tunatafakari yaliyo nyuma ya taswira hii ya matukio ya kutisha yanayoacha alama zake kwa watu kwa namna ya ajabu, ambayo Qur'ani inayaeleza kwa usahihi.

At any rate, this is only one possible explanation, which may or may not be worth further study by scientific researchers. As for us, we read the text and look at the awesome image painted, with the sky becoming like molten metal and the mountains like tufts of wool. We also contemplate what is beyond this image of frightening events that leave their marks on people in an unusual way which the Qur’an accurately describes:

Sura sasa inaeleza jinsi mwanadamu anavyokabiliana na mema na maovu, katika hali za imani na kutokuamini. Pia inaainisha sifa za waumini na kuthibitisha mwisho wao, kinyume na hatima ya wale waliokosea.

The surah now depicts how man faces good and evil, in both situations of faith and unfaith. It also outlines the qualities of the believers and states their ultimate end in contrast to the fate of those who are guilty:

Mwanadamu amezaliwa na tabia ya kutotulia: anapopatwa na msiba huwa na wasiwasi na kulalamika; na anapopata neema huwa mchoyo.

Man is born with a restless disposition: when misfortune befalls him, he is fretfid; and when good fortune comes his way, he grows tight-fisted.

Lakini si hivyo kwa wale wanaosali na kudumu katika sala zao; ambao katika mali zao kuna haki iliyowekwa kwa anayeomba msaada na kwa aliyenyimwa; ambao wanaamini Siku ya Hukumu; ambao wanaogopa adhabu ya Mola wao Mlezi, kwani hakuna yeyote anayeweza kujiona salama kabisa kutokana na adhabu ya Mola wao Mlezi; ambao wanahifadhi tupu zao isipokuwa kwa wake zao au kwa wale waliowamiliki kihalali, kwani hao hawana lawama; lakini wale wanaotaka kwenda zaidi ya hapo, hao ndio wavukaji mipaka; ambao ni waaminifu kwa amana zao na ahadi zao; ambao husimama imara katika kutoa ushahidi wa haki; na ambao huzilinda sala zao kwa bidii. Hao ndio watakaoheshimiwa katika mabustani ya peponi.

Not so those who pray, and always attend to their prayers; who give a due share of their possessions to the one who asks [for help] and the one who is deprived; who believe in the Day of Judgement; who stand in fear of their Lord's punishment, for none may feel totally secure from their Lord's punishment; who guard their chastity except with those joined to them in marriage, or those whom they rightfully possess — for then, they are free of all blame, whereas those who seek to go beyond that [limit] are indeed transgressors; who are faithful to their trusts and to their pledges; who stand up for the truth when they bear witness; and who attend to their prayers without fail. They are the ones to be honoured in the gardens of paradise. (Verses 19-35)

Picha ambayo Qur'ani inachora ya mtu asiye na imani ni sahihi na yenye kueleza sana. Ni imani pekee inayoweza kumwinua juu ya sifa kama hizo.

The picture the Qur’an draws of a man devoid of faith is remarkably accurate and expressive. Only faith can elevate him above such qualities.

Ni imani inayompa dhamana ya utulivu ili asiogope anapokabiliwa na uovu, na asiwe bahili anapopata neema. "Hakika mwanadamu ameumbwa na tabia ya kutotulia: anapomgusa shari huwa mwenye kukata tamaa; na anapomgusa kheri huwa mwenye kubana mkono" (Aya 19-21)

Sura sasa inatoa maelezo ya kina kuhusu waumini ambao hawana tabia ya kawaida ya binadamu ya kutotulia na wasiwasi. "Isipokuwa wale wanaosali, ambao wanaidumisha Swala zao" (Aya 22-23) Ni kweli kwamba Swala ni wajibu muhimu wa Kiislamu unaoonyesha alama ya imani. Lakini ina maana zaidi ya hilo: ni njia ya mawasiliano na Mwenyezi Mungu Mtukufu na ishara ya utumwa wa kweli kwake. Katika Swala, nafasi za Mungu na mja wake zinaelezwa wazi na kwa ufafanuzi. Sura inaongeza hapa kwamba waumini huidumisha Swala zao wakati wote na katika hali zote. Hivyo inatoa taswira ya kudumu na utulivu. Swala yao haivurugwi kwa uzembe au uvivu. Ni uhusiano wa kudumu. Mtume ﷺ alipokuwa akifanya ibada ya hiari, alikuwa akiifanya mara kwa mara. Pia alisema: "Matendo yanayompendeza Mwenyezi Mungu zaidi ni yale yanayofanywa mara kwa mara, hata kama ni madogo." [Imepokewa katika vitabu vyote sita vya hadithi sahihi.] "Na ambao katika mali zao mna haki maalum, kwa anayeomba na kwa aliyenyimwa" (Aya 24-25) Haki hii maalum ni zaka hasa na sadaka nyingine za kiasi kilichowekwa. Hizi ni haki zinazowapasa waumini wote. Huenda kauli hii pia ina maana pana zaidi, ikionyesha kwamba waumini hutenga sehemu ya mali zao wakiiona kuwa ni haki yao kwa wahitaji hao. Kufanya hivyo ni kujiepusha na ubahili na kupanda juu ya tamaa ya kukusanya mali. Pia inamaanisha kwamba aliyejaaliwa ndani ya jamii ya waumini anatambua wajibu wake kwa aliyenyimwa. Mumini anapokubali kwamba wahitaji na wanyimwa wana haki halali katika sehemu ya mali yake, anakiri neema ambayo Mwenyezi Mungu amemjalia na uhusiano alio nao na wanadamu wenzake. Hii inaashiria kuwa mtu ameepukana na tamaa na ubahili. Zaidi ya hayo, inahakikisha ushirikiano na kujaliana kati ya jamii ya Waislamu. Hivyo, zakat inaonekana kuwa wajibu wenye umuhimu mkubwa katika ngazi kadhaa, ndani ya nafsi ya mtu na katika maisha ya jamii.

The surah now gives a detailed account of the believers who do not share the common human feature of restlessness and worry. “Not so those who pray, and always attend to their prayers” (Verses 22-23) It is true that prayer is an essential Islamic duty providing the mark of faith. Yet it is much more than this: it is rather the means of contact with God Almighty and the sign of true servitude to Him. In prayer, the relative positions of God and servant are clearly and specifically outlined. The surah adds here that believers attend to their prayers all the time and in all situations. It thus gives an image of permanence and stability. Their prayer is disrupted through negligence or laziness. It is a permanent bond. When the Prophet performed voluntary worship, he used to do so regularly. He also said: “The actions that please God most are the ones offered regularly, even though they may be small.” [Related in all six anthologies of authentic ahadith.] “ Who give a due share of their possessions to the one who asks [for help] and the one who is deprived” (Verses 24-25) This due share is zakat in particular and other charitable donations of specified amounts. These are due, by right, from all believers. Perhaps this statement has a broader meaning too, signifying that believers assign a share of their wealth considering it to be due for such needy people. To do so is to rid oneself of stinginess and to rise above the desire to amass wealth. It also implies a recognition by the one who is well off within the community of believers of his duty towards the one who is deprived. When a believer accepts that the needy and the deprived have a rightful claim to a portion of his wealth, he acknowledges the grace God has bestowed on him and the bond he has with fellow human beings. It signifies freedom from greed and stinginess. Moreover, it guarantees mutual cooperation and care within the Muslim community. Thus, zakat appears a duty with far-reaching significance on several levels, within oneself and in the life of the community.

Sura kisha inaelezea tukio la Makka ambamo tunawaona makafiri wakikimbilia mahali alipokuwa Mtume ﷺ akisoma Qur'ani. Walipofika hapo, wangegawanyika makundi makundi kumzunguka. Sura inakosoa haraka yao na kujikusanya kwao makundi, ilhali hawakuwa na nia yoyote ya kusikiliza wala kuzingatia nasaha zake.

The surah then depicts a Makkan scene in which we see the unbelievers going hurriedly to where the Prophet was reading the Qur’an. Once there, they would split into groups around him. The surah criticizes their hurrying and grouping when they had no intention of listening to or of heeding his advice:

Kuna nini kwa makafiri, wanakukimbia wakiwa wamechanganyikiwa mbele yako, kutoka kulia na kushoto, makundi kwa makundi?

What is wrong with the unbelievers, that they run confusedly before you, from the right and the left, in crowds? (Verses 36-37)

Kuna kejeli iliyodokezwa katika swali hili. Linaeleza mwendo wao wa kuchanganyikiwa, huku usemi wa Kiarabu ukiongeza maana ya kwamba wanaongozwa. Swali linashangaa kuchanganyikiwa kwao: wanakimbia kwa haraka, lakini bila nia yoyote ya kupokea mwongozo. Wanataka tu kujua anachosema Mtume ﷺ kisha wajigawe katika vikundi vidogo wakijadili jinsi ya kupinga walichokisikia. Basi ni nini kinawasibu? "Je, kila mmoja wao anatumai kuingia katika bustani ya neema?" (Aya ya 38) Wanawezaje kuwa na matumaini kama hayo wakati tabia yao inaongoza tu kwenye moto wa Jahanamu, si peponi na bustani zake za neema? Je, wanadhani wana cheo cha juu mbele ya Mungu kinachohakikisha kwamba wataingia peponi licha ya kwamba wanamkataa Yeye, wanampinga Mtume ﷺ, na wanapanga njama dhidi ya Uislamu? Lazima wanajiona kuwa na thamani kubwa mbele ya Mungu ili kufikia daraja kama hilo la juu.

There is implied sarcasm in the question. It describes their confused movement, with the Arabic expression adding a connotation of their being led. The question wonders at their confusion: they move hurriedly, but without any intention of receiving guidance. They only want to learn what the Prophet says before splitting into small groups discussing how to resist what they have heard. What is wrong with them, then? “Does every one of them hope to enter a garden of bliss?” (Verse 38) How can they entertain such hopes when their behaviour leads only to hell, and not to heaven and its gardens of bliss? Do they think that they have a high position with God to ensure that they will enter heaven despite the fact that they disbelieve in Him, oppose the Prophet, scheme against Islam? They must imagine that they command very high value with God to achieve such elevation.

"Hapana!" Ni jibu la haraka na la uamuzi. Limetolewa kwa kukataa, likionyesha dharau. "Tumewaumba kutokana na kile wanachokijua" (Aya ya 39). Wanajua kwamba wameumbwa kutokana na maji duni wanayoyajua vya kutosha. Hapa kuna mguso wa kimyakimya lakini wa kina, unaoharibu kiburi chao chote na majivuno yao bila kutumia neno lolote la kukera. Hata hivyo, aya hii imeelezwa kwa namna inayoonyesha hali ya unyenyekevu kamili na udhalilifu. Wanawezaje kutumaini kuingia peponi wakati wanakufuru na kutenda maovu, wakijua wameumbwa kutokana na kitu gani? Kwa kipimo cha Mwenyezi Mungu, wao ni duni mno kiasi cha kutostahili kupata radhi zake. Kwa nini Yeye angeiacha sheria yake ya kuwahukumu wote kulingana na matendo yao, kwa ajili yao tu?