Al-Muṭaffifīn (Wale Wanaopunja Vipimo) Hmm, this is a heading, so I translate it as is. But the user's text is "Al-Muţaffifīn (The Stinters) 1-36" and I should translate it faithfully. "The Stinters" is a translation of the surah name, commonly rendered "Wale Wanaopunja Vipimo" in Swahili. Verse ra

Al-Muṭaffifīn (Wale Wanaopunja Vipimo) Hmm, this is a heading, so I translate it as is. But the user's text is "Al-Muţaffifīn (The Stinters) 1-36" and I should translate it faithfully. "The Stinters" is a translation of the surah name, commonly rendered "Wale Wanaopunja Vipimo" in Swahili. Verse ra - Katika Kivuli cha Qur'ani | Quran Course

Sura hii inaeleza hali ambazo ujumbe wa Kiislamu ulikabiliana nazo huko Makkah. Lengo lake jingine ni kuamsha nyoyo za watu na kuvuta usikivu wao kwa tukio jipya ambalo lingewasaidia Waarabu, na wanadamu kwa ujumla, kuchukua mwelekeo mpya katika maisha yao. Tukio hilo ni kuteremshwa kwa ujumbe wa Mwenyezi Mungu duniani.

The sūrah describes the conditions the Islamic message faced in Makkah. Its other objective is to awaken people’s hearts and draw their attention to the new event which would help the Arabs, and mankind in general, to take a new turn in their lives. The event in question is the arrival of the divine message to earth.

Sehemu fulani ya jamii ya Kiarabu inaonyeshwa mwanzoni, sura inapowaonya wapunjaji kuhusu yatakayowapata siku kuu, "siku ambayo watu wote watasimama mbele ya Mola Mlezi wa viumbe vyote." (Aya ya 6) Sababu ya onyo kama hili inafunuliwa mwishoni, sura inapoelezea tabia za wakosefu, mtazamo wao kwa waumini, jinsi wanavyowafanyia dhihaka, kupepesa macho kwa kila mmoja wao wanapopita karibu nao, na madai yao kwamba waumini wamepotea. Aidha, sura inaonyesha hali halisi ya wacha Mungu kwa upande mmoja na ya wakiukaji kwa upande mwingine.

A particular aspect of Arabian society is portrayed at the outset, as the sūrah threatens the stinters with what will befall them on the great day, “the day when all mankind shall stand before the Lord of all the worlds.” (Verse 6) The reason for such a threat is revealed at the end, when the sūrah sketches the manners of the evildoers, their attitude towards the believers, their scoffing at them, winking to one another as they pass by and their assertion that the believers have gone astray. Moreover, the sūrah shows the reality of the righteous on the one hand and the transgressors on the other.

Sura hii inaweza kugawanywa katika sehemu nne. Ya kwanza inaanza kwa tangazo la vita dhidi ya wapunjaji: "Ole wao wapunjaji, ambao wanapopimiwa na watu, hudai kupewa kikamilifu, lakini wanapowapimia au kuwapimia watu kwa kipimo au uzito, huwadanganya. Je, watu hao hawafikiri kwamba watafufuliwa siku kuu, siku ambayo watu wote watasimama mbele ya Bwana wa walimwengu wote?" (Aya 1-6)

The sūrah can be divided into four parts The first opens with a declaration of war against the stinters: “Woe to the stinters who, when others measure for them, exact in full, but who, when they measure or weigh for others, defraud them. Do such people not think that they will be raised to life on a great day, the day when all mankind shall stand before the Lord of all worlds?” (Verses 1-6)

Sehemu ya pili inawaonya wakosaji na kuwalaani kwa maneno makali. Inawatishia maangamizi na uharibifu, na kuthibitisha hatia yao na uchokozi wao. Inaeleza sababu za upofu wao na kuelezea adhabu inayowangoja Siku ya Kiyama. “Sivyo kabisa! Kitabu cha matendo ya wakosaji kiko katika Sijjīn. Laiti ungejua Sijjīn ni nini! Ni kitabu kilichoandikwa. Ole wao siku hiyo wale wakanushao Siku ya Kiyama. Hakuna anayeikanusha isipokuwa wakosaji wenye uchokozi, watenda maovu, ambao, wanaposomewa Aya zetu, husema: ‘Ni hadithi za zamani!’ Sivyo kabisa! Matendo yao wenyewe yamezifunika nyoyo zao kwa kutu. Sivyo kabisa! Siku hiyo wao watazuiwa mbali na Mola wao. Wataingia motoni inayowaka, na wataambiwa: ‘Hii ndiyo (hakika) mliyokuwa mkiikanusha!’” (Aya 7-17)

The second part warns the transgressors and denounces them in strong terms. It threatens them with woe and ruin and establishes their guilt and aggression. It explains the reasons for their blindness and describes the punishment awaiting them on the Day of Judgement. “No indeed! The record of the transgressors is in Sijjīn. Would that you knew what Sijjīn is! It is a record inscribed. Woe on that day to the unbelievers who deny the Day of Judgement. None denies it but the guilty aggressors, the evildoers, who, when Our revelations are recited to them, cry: ‘Fables of the ancients! No indeed! Their own deeds have cast a layer of rust over their hearts. No indeed! On that day they shall be shut out from their Lord. They shall enter the blazing fire, and will be told: ‘This is [the reality) which you denied!” (Verses 7-17)

Sehemu ya tatu inatoa maelezo kuhusu watu wema. Inaeleza cheo chao cha juu, furaha watakayoifurahia, nuru ya furaha itakayoonekana katika nyuso zao, na kinywaji safi watakachopewa wakiwa wameegemea mito laini na kutazama pande zote. Ni picha ya furaha: “Lakini kitabu cha watu wema kiko katika ‘Illiyyūn. Ungejua ‘Illiyyūn ni nini! Ni kitabu kilichoandikwa, kinachoshuhudiwa na wale walio karibu zaidi na Mwenyezi Mungu. Hakika watu wema watakuwa katika neema. [Wameegemea] juu ya mito, wataangalia pande zote. Katika nyuso zao utaona nuru ya neema. Watapewa kunywa kinywaji safi, kilichofungwa kwa muhuri, muhuri wake ni misiki; kwa hili na wawanie wanaowania. Ni kinywaji kilichochanganywa na maji ya Tasnīm, chemchemi ambayo wale walio karibu zaidi na Mwenyezi Mungu watakunywa.” (Aya 18-28)

The third part gives an account of the righteous. It describes their high rank, the bliss they will enjoy, the delight on their faces, and the pure drink they will have while they recline on soft couches, and look all around them. It is an image of happiness: “But the record of the righteous is in `Illiyūn. Would that you knew what `Illiyūn is! It is a record inscribed, witnessed by those who are closest to God. The righteous will surely be in bliss. [Reclining] on couches, they will look around them. In their faces you shall mark the glow of bliss. They will be given to drink of a pure-drink, securely sealed, with a seal of musk, for this let the strivers emulously strive. It is a drink mixed with the waters of Tasnīm, a fountain at which those who are closest to God will drink.” (Verses 18-28)

Sehemu ya mwisho ya sura hii inaeleza wanayowafanyia waovu wacha Mungu katika dunia hii ya kiburi na majivuno yasiyo na maana, kwa kuwatendea vibaya, kuwadhihaki na kuwaonyesha tabia mbaya. Sambamba na hayo kuna maelezo ya hali ya mwisho ya kila kundi, wakosaji na wacha Mungu, katika ulimwengu wa ukweli na wa kudumu milele: "Wale wanaofanya maovu huwacheka waumini na kupepesa macho kwa kila mmoja wao wanapopita karibu nao."

The last part of the sūrah describes what the transgressors mete out to the righteous in this world of conceit and hollow vanity, harsh treatment, ridicule and bad manners. Juxtaposed are descriptions of the ultimate situation of each group, the transgressors and the righteous, in the world of truth and immortality: “Those who are given to sinful practices scoff at the faithful and wink at one another as they pass by them.

Wanaporudi kwa watu wao, huzungumza nao kwa dhihaka, na wanapowaona husema: “Hakika hawa ndio waliopotea!” Ilhali hawakutumwa kuwa walinzi wao. Basi siku hii [ya Hukumu] waumini watawacheka makafiri, wakiwa wameegemea mito yao wakitazama pande zote. Je, makafiri watalipwa kwa yale waliyokuwa wakiyafanya?” (Aya 29-36)

When they go back to their folk they speak of them with jests, and when they see them they say: ‘These have indeed gone astray!’ Yet they have not been assigned the mission of being their guardians. So on this Day [of Judgement] the faithful will laugh at the unbelievers, as they recline upon their couches and look around them. Shall the unbelievers be requited for what they were wont to do?” (Verses 29-36)

Sūrah hii inaelezea mazingira ya kijamii. Pia inatoa maelezo ya njia ya Kiislamu ya kushughulika na dunia kama ilivyo, na na akili ya binadamu. Hili ndilo tutakalojaribu kulieleza tunapoichunguza sūrah hii kwa undani.

The sūrah depicts a social environment. It also provides an account of the Islamic way of dealing with the world as it exists and with the human mind. This is what we shall attempt to explain as we consider the sūrah in detail.

Ole kwa wale wapunjao vipimo, ambao, wanapopimiwa na wengine, hudai kikamilifu, lakini wanapowapimia au kuwapimia wengine, huwadhulumu. Je, watu hawa hawafikiri kwamba watafufuliwa siku kuu, siku ambayo wanadamu wote watasimama mbele ya Mola wa viumbe vyote? (Aya 1-6)

Woe to the stinters who, when others measure for them, exact in full, but who, when they measure or weigh for others, defraud them. Do such people not think that they will be raised to life on a great day, the day when all mankind shall stand before the Lord of all the worlds? (Verses 1-6)

Sura hii inaanza kwa tamko la Mwenyezi Mungu la kutangaza vita dhidi ya wapunjaji: "Ole wao wapunjaji". Neno la Kiarabu, way, linalotumika kwa "ole", linaashiria uharibifu na maangamizi. Maana hiyo hiyo inabaki iwe tunaichukulia aya hii kama kauli ya tukio la baadaye au kama laana, kwa sababu laana ya Mwenyezi Mungu ina athari sawa na kauli kuhusu kitakachotokea. Aya mbili zifuatazo zinafafanua maana ya "wapunjaji" au wadanganyifu kama inavyokusudiwa katika sura hii. Ni wale "ambao wanapopimiwa na watu, hudai kupokea kwa ukamilifu, lakini wanapowapimia au kuwapimia wengine, huwapunja." (Aya 2-3) Ni wale wanaotaka bidhaa zao zikamilike na ziwe salama wanaponunua, lakini hawatoi kiasi kinachostahili wanapouza. Aya tatu zifuatazo zinashangaa kuhusu wadanganyifu hao, ambao wanatenda kana kwamba hawatalazimika kuhesabiwa kwa wanayopata katika maisha haya. "Je, watu hawa hawafikiri kwamba watafufuliwa siku kuu, siku ambayo wanadamu wote watasimama mbele ya Bwana wa walimwengu wote?" Ukweli kwamba tabia ya wadanganyifu inashughulikiwa kwa namna hii katika wahyi wa Makka ni wa kuvutia sana. Sura za Makka kwa ujumla zinajikita katika misingi ya msingi, kama vile kuthibitisha umoja wa Mwenyezi Mungu, utawala wa mapenzi yake na mamlaka yake juu ya ulimwengu na binadamu, pamoja na kuthibitisha ukweli wa wahyi na unabii, ukweli wa Siku ya Hukumu, hesabu na malipo. Wahyi wa Makka pia unajitahidi kuunda na kuendeleza hisia za maadili na kuihusisha na misingi ya imani. Kushughulikia suala mahsusi la maadili, kama vile kupunja vipimo na uzani, au mambo ya biashara kwa ujumla, ni jambo la baadaye; ni tabia zaidi ya wahyi wa Madina, ambao unadhibiti maisha ya jamii katika dola ya Kiislamu. Kwa hiyo, ukweli kwamba sura hii ya Makka inafanya suala la upunjaji kuwa kitovu chake unastahili kuangaliwa kwa makini.

The sūrah opens with God’s declaration of war against the stinters: “Woe to the stinters”. The Arabic term, way, used for ‘woe’ implies destruction and ruin. The implication is the same whether we consider this verse as a statement of a future eventuality or a curse, for a curse made by God has the same effect as that of a statement about what is going to happen. The next two verses explain the meaning of the ‘stinters’ or defrauders as intended in the sūrah. They are those “who, when others measure for them, exact in full, but who, when they measure or weigh for others, defraud them.” (Verses 2-3) They are those who want their merchandise complete and intact when they buy, but who do not give the right amount when they sell. The following three verses wonder at the defrauders, who behave as if they will not have to account for what they gain in this life. “Do such people not think that they will be raised to life on a great day, the day when all mankind shall stand before the Lord of all the worlds?” The fact that the defrauders’ behaviour is tackled in this manner in a Makkan revelation is very interesting. Makkan sūrahs generally concentrate on the fundamentals, such as the assertion of God’s unity, the supremacy of His will and His dominion over the universe and mankind, and with assertions about the truth of revelation and prophethood, the truth of the Day of Judgement, reckoning and reward. The Makkan revelations also endeavour to form and develop the moral sense and relate it to the fundamentals of faith. The tackling of a specific issue of morality, such as the stinting of weights and measures, or business dealings in general, is a later concern; it is more characteristic of Madinan revelations, which regulate the life of the community in an Islamic state. The fact that this Makkan sūrah makes the issue of stinting its focal point therefore deserves careful consideration.

Jambo muhimu kwanza la kuzingatia ni kwamba huko Makka watu mashuhuri walikuwa matajiri sana, lakini hawakuwa waaminifu kabisa. Walikuwa na udhibiti kamili wa biashara katika shughuli zao za kibiashara. Walipanga biashara ya kuuza nje na kuingiza bidhaa kwa kutumia misafara iliyosafiri kwenda Yemen wakati wa baridi na kwenda Syria wakati wa kiangazi. Pia walikuwa na masoko ya msimu ya biashara, kama soko la ‘Ukāz lililofanyika wakati wa msimu wa Hija. Masoko hayo yalitumika kwa shughuli za kibiashara pamoja na shughuli za kifasihi.

The first point to note is that in Makkah the nobility were very rich, but totally unscrupulous. They exercised a complete monopoly of trade in their business concerns. They organized the export and import trade using caravans which travelled to Yemen in winter and to Syria in summer. They had their seasonal trade fairs such as the ‘Ukāz fair which was held during the pilgrimage season. The fairs were for business dealings as well as literary activities.

Maandishi yanaonyesha kwamba wadanganyifu ambao vita vilitangazwa dhidi yao walikuwa miongoni mwa watu wa hadhi ya juu na walikuwa na nguvu na ushawishi mkubwa, jambo lililowawezesha kuwalazimisha wengine kukubali matakwa yao. Baadhi ya sifa za maneno ya Kiarabu yaliyotumika hapa zinaashiria kwamba kwa sababu isiyotajwa walifanikiwa kulazimisha mapenzi yao na kudai haki yao kikamilifu.

The text suggests that the defrauders against whom war was declared belonged to the nobility and wielded much power and influence, enabling them to force others to succumb to their wishes. Several features of the Arabic wording used here connote that for some unspecified reason they were able to impose their will and exact in full.

Maana inayodokezwa hapa si kwamba walidai haki yao kamili; kwani hilo lisingehalalisha tangazo la vita dhidi yao. Kinachokusudiwa ni kwamba walipata kwa nguvu tupu kile ambacho hawakuwa na haki ya kukidai. Lakini ilipokuwa zamu yao kupima au kukilisha kwa wengine, walitumia nguvu zao kwa kutoa kidogo kuliko kinachostahili.

The meaning implied is not that they exacted their full due; for this would not justify a declaration of war against them. What is meant is that they obtained by sheer force what they had no right to demand. But when it was their turn to weigh or measure for others, they exercised their power by giving less than what was due.

Hivyo basi, tahadhari hii, inayotolewa mapema kiasi hiki katika kipindi cha Makka, inatoa picha ya asili ya dini ya Uislamu. Inaonyesha kwamba Uislamu unakumbatia pande zote za maisha na unalenga kuweka msingi imara wa maadili unaolingana na kanuni za msingi za mafundisho ya Mwenyezi Mungu. Wakati sūrah hii ilipoteremshwa, jamii ya Waislamu ilikuwa bado dhaifu. Wafuasi wa Uislamu walikuwa bado hawajapata madaraka ya kupanga jamii na maisha ya umma kwa mujibu wa kanuni za Kiislamu. Hata hivyo, Uislamu ulionyesha upinzani wake dhidi ya vitendo hivyo vya dhuluma ya wazi na mwenendo usio wa kimaadili.

Indeed this warning, coming so early in the Makkan period, gives an idea of the nature of the religion of Islam. It demonstrates that Islam embraces all sides of life and aims to establish a firm moral code which accords with the basic principles of divine teachings. At the time when this sūrah was revealed the Muslim community was still weak. The followers of Islam had not yet won power in order to organize society and the life of the community according to Islamic principles. Yet Islam demonstrated its opposition to those acts of flagrant injustice and unethical dealings.

Ilitangaza vita dhidi ya wenye kuwalaghai (mabwana wa kipato) na kuwaonya kwa mateso na maangamizi wakati walipokuwa watawala wenye nguvu wa Makkah. Ilitangaza msimamo wake usiolegea dhidi ya dhuluma walizopata watu wengi, ambao haikuwahi kutafuta kuwatuliza katika hali ya uvivu na kutojali.

It declared war against stinters and threatened them with woe and destruction at a time when they were the powerful rulers of Makkah. It declared its uncompromising stand against the injustices suffered by the masses whom it has never sought to lull into a state of lethargy and apathy.

Hii inatupa mwanga juu ya nia halisi za upinzani mkali dhidi ya Uislamu uliofanywa na watawala wa Makkah. Bila shaka walikuwa wakifahamu kwa makini kwamba kile Muĥammad ﷺ (amani imshukie) alichokuwa akiita hakikuwa jambo la imani binafsi tu linalohitaji kauli ya mdomo ya kukiri umoja wa Mungu na utume wa Muĥammad ﷺ, na aina ya sala inayoelekezwa kwa Mungu na si kwa masanamu.

This gives us an insight into the real motives behind the stubborn opposition to Islam by the masters of Makkah. They were undoubtedly keenly aware that what Muĥammad (peace be upon him) was calling for was not merely a matter of personal conviction which demanded no more than a verbal assertion of God’s oneness and Muĥammad’s prophethood, and a form of prayer addressed to God and not idols.

Walitambua kwamba dini mpya ingeanzisha namna ya maisha ambayo ingeporomosha msingi wenyewe wa nafasi zao na maslahi yao. Walikuwa wakijua vizuri kwamba dini hiyo mpya, kwa asili yake, haikubali ushirikiano wala maelewano yoyote na dhana za kidunia zisizotokana na msingi wake wa kimungu, na kwamba ilileta tishio kubwa kwa thamani zote za jāhiliyyah. Ndiyo maana walianzisha mashambulizi yao, ambayo yaliendelea kwa nguvu kamili kabla na baada ya Waislamu kuhama kwenda Madinah ﷺ. Lilikuwa shambulizi lililolenga kulinda namna yao ya maisha kwa ujumla wake, si tu seti ya dhana ambazo hazina athari zaidi ya kukubaliwa kwa mtu binafsi na imani ya kibinafsi.

They realized that the new faith would establish a way of life which would cause the very basis of their positions and interests to crumble. They were fully aware that the new religion, by its very nature, did not admit any partnership or compromise with any worldly concepts alien to its divine basis, and that it posed a mighty threat to all jāhiliyyah values. This is why they launched their offensive, which continued in full force both before and after the Muslims’ migration to Madinah. It was an offensive launched to defend their way of life in its entirety, not only a set of concepts which have no effect beyond individual acceptance and personal conviction.

Wale wanaojaribu, katika zama au nchi yoyote, kuzuia Uislamu usiweze kupanga na kutawala maisha ya binadamu pia wanazijua ukweli huu wa msingi. Wanajua vizuri kwamba mwenendo safi na wa moja kwa moja wa Kiislamu unatishia mfumo wao usio wa haki, maslahi yao, muundo wao usio na msingi imara, na desturi zao potofu. Kwa kweli, wale madhalimu wanaofanya ubinafsi wa kupindukia — kwa namna yoyote ile unavyojidhihirisha na mahali popote ulipo, iwe katika fedha na mali, au katika haki na wajibu — ndio wanaoogopa zaidi kupanda kwa Uislamu na utekelezaji wa mbinu zake za haki.

Those, in any age or land, who attempt to prevent Islam from organizing and ruling human life also recognize these essential facts. They know very well that the pure and straightforward Islamic way of life endangers their unjust order, interests, hollow structure and deviant practices. Indeed the tyrannical stinters — whatever form their stinting takes and wherever it is, in money and finance, or in rights and duties — are those who fear most the ascendancy of Islam and the implementation of its just methods.

Wawakilishi wa makabila mawili ya Waarabu wa Madina, Aws na Khazraj, waliomwahidi Mtume ﷺ kumsaidia na kumtii, nao pia walikuwa wakijua yote haya. Ibn Isĥāq, mwandishi wa wasifu wa Mtume ﷺ, aliandika: 'Āşim ibn 'Umar ibn Qatādah aliniambia kwamba Waislamu wa Madina walipokuja kutoa ahadi yao kwa Mtume ﷺ, al-'Abbās ibn 'Ubadah al-Anşārī, aliyekuwa wa ukoo wa Sālim ibn 'Awf, aliwaambia: "Enyi Khazraj! Je, mnajua maana halisi ya ahadi yenu kwa mtu huyu?" Wakajibu: "Ndiyo, tunajua." Akasema: "Mnaahidi kupigana na watu wengine wote, weupe kwa weusi! Kwa hiyo ni bora muachane naye sasa, ikiwa mnafikiri mtamtelekeza kwa maadui zake endapo mtapata hasara za mali au mtapoteza viongozi wenu. Mkifanya hivyo mtajiletea fedheha kubwa, katika maisha haya na katika maisha ya akhera. Lakini ikiwa mnaona kwamba mtatimiza ahadi zenu licha ya kutoa dhabihu ya mali na watu, basi endeleeni, kwa sababu hilo ndilo litakalokuwa bora kwenu hapa duniani na akhera!" Wakasema: "Tunatoa utiifu na msaada wetu na kutangaza utayari wetu kuvumilia dhabihu yoyote, ya mali au ya nafsi!" Wakamgeukia Mtume ﷺ wakamwuliza: "Je, thawabu yetu itakuwa nini tukitimiza ahadi zetu?" Akasema: "Pepo." Wakasema: "Nyoosha mkono wako." Akanyoosha, nao wakampa ahadi zao za msaada.

The representatives of the two Arabian tribes of Madinah, the Aws and the Khazraj, who pledged their support and loyalty to the Prophet were also aware of all this. Ibn Isĥāq, the Prophet’s biographer, wrote: `Āşim ibn `Umar ibn Qatādah told me that when the Madinan Muslims came to give their pledge to the Prophet, al- `Abbās ibn `Ubadah al-Anşārī, who belonged to the clan of Sālim ibn `Awf, said to them: “You Khazraj! Do you know what your pledge to this man really means?” They answered “Yes, we do.” His rejoinder was: “You are pledging to fight the rest of mankind, white and black alike! So it would be better to leave him alone now if you think you would give him up to his enemies in the event of your sustaining material losses or losing your leaders. If you do such a thing you will bring upon yourselves great humiliation both in this life and in the life hereafter. But if you feel that you will honour your pledges despite any sacrifice in money and men, then go ahead, because this will be best for you here and in the hereafter!” They said: “We offer our loyalty and support and declare our readiness to sustain any sacrifice, material or personal!” Turning to the Prophet, they asked him: “What will be our reward if we honour our pledges?” He said: “Heaven.” They said: “Stretch out your hand.” He did and they gave him their pledges of support.

Wafuasi hawa, kama wadhalimu wa Makka, walikuwa wanajua kwa undani asili ya Uislamu. Walitambua kwamba unasimamia haki na usawa kamili katika mpangilio wa kijamii unaotaka kuujenga. Haukubali udhalimu, ukandamizaji, kujikweza, dhuluma wala unyonyaji.

These supporters, like the Makkan tyrants, were keenly aware of the nature of Islam. They realized that it stands for absolute justice and fairness in the social order it seeks to create. It accepts no tyranny, oppression, conceit, injustice or exploitation.

Hivyo basi linakabiliana na nguvu zilizounganishwa za aina zote za udhalimu, kiburi na unyonyaji.

Hence it faces the combined forces of all forms of despotism, arrogance and exploitation.

"Je, watu kama hao hawafikiri kwamba watafufuliwa siku kuu, siku ambayo wanadamu wote watasimama mbele ya Bwana wa walimwengu?" (Aya 4-6) Mwenendo wao ni wa ajabu sana. Wazo tu la kufufuliwa siku ile kuu, wakati wanadamu wote watasimama kama watu wa kawaida mbele ya Bwana wa ulimwengu, wakingoja hukumu yake ya haki, bila msaada kutoka upande wowote, linapaswa kuwatosha kubadili mwelekeo wao. Lakini wao wanaendelea kama vile wazo la kufufuliwa baada ya kufa halijawahi kuwajia akilini.

“Do such people not think that they will be raised to life on a great day, the day when all mankind shall stand before the Lord of all the worlds?” (Verses 4-6) Their attitude is singularly strange. The mere idea of being raised to life again on that great day, when all mankind shall stand as ordinary individuals in front of the Lord of the universe, awaiting His just judgement, without support from any quarter, should be enough to make them change course. But they persist, as if the thought of being raised to life after death has never crossed their minds.

Wanaitwa wapunjaji katika sehemu ya kwanza ya sūrah; lakini katika sehemu ya pili wanaelezwa kuwa waasi. Sūrah inaendelea kueleza nafasi ya kundi hili mbele ya Mungu, hali yao katika maisha haya, na yaliyo mbele yao siku ile kuu. "Sivyo kabisa! Kitabu cha matendo ya waasi kiko Sijjīn. Je, ungejua Sijjīn ni nini! Ni kitabu kilichoandikwa. Ole wao siku hiyo wale wasiomwamini wanaokanusha Siku ya Hukumu. Hakuna anayekanusha isipokuwa mwenye hatia mpindukaji, mtenda maovu, ambaye, Ishara zetu zinaposomwa kwake, hulia: 'Hadithi za watu wa kale!' Sivyo kabisa! Matendo yao wenyewe yameifunika mioyo yao kwa kutu. Sivyo kabisa! Siku hiyo watazuiwa mbali na Mola wao. Wataingia katika Moto unaowaka, nao wataambiwa: 'Huu ndio (ukweli) mliokuwa mkiukanusha!" (Aya 7-17) Wanadhani kwamba hawatafufuliwa baada ya kufa, basi Qur'ān inawakemea na kuthibitisha kwamba kumbukumbu ya matendo yao inahifadhiwa.

They are called stinters in the first part of the sūrah; but in the second they are described as transgressors. The sūrah proceeds to describe the standing of this group with God, their situation in this life, and what awaits them on the great day. “No indeed! The record of the transgressors is in Sijjīn. Would that you knew what Sijjīn is! It is a record inscribed. Woe on that day to the unbelievers who deny the Day of Judgement. None denies it but the guilty aggressors, the evildoers, who, when Our revelations are recited to them, cry: ‘Fables of the ancients!’ No indeed! Their own deeds have cast a layer of rust over their hearts. No indeed! On that day they shall be shut out from their Lord. They shall enter the blazing fire, and will be told: ‘This is (the reality) which you denied!” (Verses 7-17) They think they will not be raised to life after death, so the Qur’ān rebukes them and affirms that a record of their actions is kept.

Mahali pa kumbukumbu hiyo limebainishwa kama uthibitisho wa ziada wa jambo hilo, ingawa ni mahali ambalo binadamu hayajui. Wanaonywa kwa maangamizi na uharibifu siku ambayo kumbukumbu yao itakaguliwa: "Hasha! Kumbukumbu ya wakosaji iko katika Sijjīn. Je, ungelijua Sijjīn ni nini! Ni kumbukumbu iliyoandikwa. Basi maangamizi siku hiyo kwa makafiri." (Aya 7-10)

The location of that record is specified as an additional confirmation of the fact, albeit a location unknown to man. They are threatened with woe and ruin on that day when their record shall be reviewed: “No indeed! The record of the transgressors is in Sijjīn. Would that you knew what Sijjīn is! It is a record inscribed. Woe on that day to the unbelievers.” (Verses 7-10)

Wale wenye kupindukia mipaka, kama neno la Kiarabu *fujjār* linavyomaanisha hapa, ni wale wanaojiingiza kupita kiasi katika dhambi. Kitabu chao ni rekodi ya matendo yao. Hatujui asili ya kitabu hiki, wala hatutakiwi kulijua. Jambo lote ni la ulimwengu ambao hatujui chochote kuuhusu isipokuwa kile tulichoambiwa na Mungu. Kauli kwamba kuna rekodi katika Sijjīn ya matendo ya wale wenye kupindukia mipaka inafuatiwa na mtindo unaojulikana wa Qur'ani wenye maana ya ukuu: "Ungejua Sijjīn ni nini!" (Aya ya 8). Hivyo, msikilizaji anafanywa ajisikie kwamba jambo lote ni kubwa mno kiasi kwamba haliwezi kueleweka kikamilifu.

The transgressors, as the Arabic term, fujjār, here connotes, are those who indulge excessively in sin. Their book is the record of their deeds. We do not know the nature of this book and nor are we required to know. The whole matter belongs to that realm of which we know nothing except what we are told by God. The statement that there is a record in Sijjīn of the transgressors’ deeds, is followed by the familiar Qur’ānic form of expression associated with connotations of greatness: “Would that you knew what Sijjīn is!” (Verse 8) Thus, the addressee is made to feel that the whole matter is too great to be fully understood.

Sura kisha inaendelea kutoa maelezo zaidi kuhusu kitabu cha wakosaji: "Ni kitabu kilichoandikwa." (Aya ya 9) Hakuna uwezekano wa kuongezwa wala kupunguzwa hadi kitakapofunguliwa siku hiyo kuu. Siku hiyo itakapotokea, "ole wao siku hiyo wale wanaokanusha." (Aya ya 10) Kisha tunapewa maelezo kuhusu suala la ukafiri, na tabia halisi ya makafiri wanaokanusha Siku ya Hukumu. "Hakuna anayekikanusha isipokuwa mwenye kupita mipaka mwenye dhambi, ambaye, ayatapo kusomewa aya Zetu, husema: Hadithi za kale!" (Aya 12-13) Kwa hiyo, uonevu na matendo maovu humfanya mtenda hayo akanushe Siku ya Hukumu, na aonyeshe mtazamo wa kiburi na wa kukosa adabu kwa Qur'ani, akiielezea kuwa "Hadithi za kale!" Maelezo haya ya makafiri bila shaka yanatokana na ukweli kwamba Qur'ani ina masimulizi ya kihistoria ya mataifa ya zamani. Masimulizi haya yanasimuliwa kama funzo kwa vizazi vya baadaye, kwa sababu yanaonyesha kwa uwazi mkubwa utendaji kazi wa kanuni za kimungu ambazo mataifa na vizazi vyote vinatawaliwa navyo.

The sūrah then gives a further account of the transgressors’ book: “It is a record inscribed.” (Verse 9) There is no possibility of addition or omission until it is thrown open on that great day. When this takes place, “woe on that day to the unbelievers.” (Verse 10) Then we are given information about the subject of unbelief, and the true character of the unbelievers who deny the Day of Judgement. “None denies it but the guilty aggressors, the evildoers, who, when Our revelations are recited to them, cry: Fables of the ancients!” (Verses 12-13) So, aggression and bad deeds lead the perpetrators to deny the Day of Judgement and to take a rude and ill-mannered attitude towards the Qur’ān, describing it as “Fables of the ancients!” This description by the unbelievers is, of course, based on the fact that the Qur’ān contains some historical accounts of former nations. These accounts are related as a lesson for later generations as they demonstrate with much clarity the working of the divine rules to which all nations and generations are subject.

Wanatukanwa vikali na kulaumiwa kwa kiburi chao na kukataa kwao ukweli. Maana hizi, zinazobebwa na neno la Kiarabu kallā, lililotafsiriwa hapa kama 'Hasha kabisa', zimeambatana na tamko kwamba madai yao hayana msingi. Kisha tunapewa mwanga juu ya nia za kutokuamini kwao kwa jeuri na sababu za kushindwa kwao kuona ukweli dhahiri au kuujibu: "Matendo yao wenyewe yamezitanda nyoyo zao kwa kutu." (Aya ya 14) Hakika nyoyo za wale wanaojiingiza katika dhambi hupoteza makali yake, kana kwamba zimefunikwa na pazia nene linalowaweka gizani kabisa, wasiweze kuona nuru. Hivyo polepole hupoteza usikivu wao na kuwa kama vilivyokufa.

They are strongly rebuked and reprobated for their rudeness and rejection of the truth. These connotations, carried by the Arabic term kallā, translated here as ‘No indeed’, are coupled with an assertion that their allegations are unfounded. We are then given an insight into the motives of their insolent disbelief and the reasons for their inability to see the obvious truth or respond to it: “Their own deeds have cast a layer of rust over their hearts.” (Verse 14) Indeed the hearts of those who indulge in sin become dull, as if they are veiled by a thick curtain which keeps them in total darkness, unable to see the light. Thus they gradually lose their sensitivity and become lifeless.

Mtume anasema: “Mtu anapotenda dhambi, huwekwa doa jeusi moyoni mwake. Akiacha na kutubu na kuomba msamaha, moyo wake husafishwa; lakini akiendelea na kitendo hicho, madoa huongezeka.” ﷺ [Imepokewa na Ibn Jarīr, al-Tirmidhī, al-Nasā’ī na Ibn Mājah.] Al-Tirmidhī ameeleza hadīth hii kuwa ni sahihi. Toleo la al-Nasā’ī limetofautiana kwa maneno lakini si kwa maana. Toleo lake linaweza kutafsiriwa hivi: “Mtu anapotenda dhambi, doa jeusi huundwa moyoni mwake. Akiacha, akaomba msamaha na kutubu, moyo wake utasafishwa; lakini akiendelea, doa hilo hukua mpaka linafunika moyo wake wote.” ﷺ Hii ndiyo maana ya kauli ya Mungu anaposema: “Sivyo kabisa! Matendo yao yameweka kutu juu ya nyoyo zao.” (Aya ya 14) Akifafanua aya hii, Imamu al-Ĥasan al-Başrī alisema: “Ni dhambi moja juu ya nyingine mpaka moyo unapofanywa kipofu na kufa.” Basi tumejifunza hali ya makafiri wanaovuka mipaka, pamoja na sababu zao za kuvuka mipaka na kukataa haki. Kisha tunaambiwa yatakayowapata siku ile kuu, hatima inayolingana na matendo yao maovu na kukataa kwao haki: “Siku hiyo watazuiwa kumwona Mola wao. Wataingia katika moto unaowaka, na wataambiwa: ‘Hii ndiyo [hakika] mliyokuwa mkiikanusha!’” (Aya 15-17) Kwa kuwa dhambi zao zimeweka pazia nene juu ya nyoyo zao, hawawezi katika maisha haya kuhisi uwepo wa Mungu, na ni sahihi kabisa kwamba hawataruhusiwa kuuona uso wake mtukufu.

The Prophet says: “When a man commits a sin, it throws a black spot over his heart. If he repents, his heart is polished; but if he persists in his practice, the stains increase.” [Related by Ibn Jarīr, al-Tirmidhī, al-Nasā’ī and Ibn Mājah.] Al-Tirmidhī describes this ĥadīth as authentic. Al-Nasā’ī’s version differs in wording but not in import. His version may be translated as follows: “When a man commits a sin, a black spot is formed on his heart. If he desists, prays for forgiveness and repents, his heart will be polished; but if he persists, the spot grows bigger until it has covered his whole heart. This is what God refers to when He says: ‘No indeed! Their own deeds have cast a layer of rust over their hearts.’’’ (Verse 14) Explaining this verse, Imām al-Ĥasan al-Başrī said: “It is a case of one sin on top of another until the heart is blinded and dies.” Thus we have learnt the situation of transgressing unbelievers, as well as their motives for transgression and rejection of the truth. Then we are told what will happen to them on that great day, a destiny which befits their evil deeds and denial of the truth: “On that day they shall be shut out from their Lord. They shall enter the blazing fire, and will be told: ‘This is [the reality] which you denied!” (Verses 15-17) Because their sins have cast a thick veil over their hearts, they are unable in this life to feel God’s presence, and it is only appropriate that they not be allowed to see His glorious face.

Watanyimwa furaha hii kubwa, ambayo hutolewa tu kwa wale ambao mioyo yao na nafsi zao ni safi na wazi kiasi kwamba wanastahili kuwa pamoja na Mola wao, bila aina yoyote ya kutengwa au kujitenga. Watu kama hao wameelezwa katika Sura ya 75, Al-Qiyamah: "Siku hiyo kutakuwa na nyuso zenye furaha, zikimtazama Mola wao." (75: 22-23)

They will be deprived of this great happiness, which is bestowed only on those whose hearts and souls are so clean and transparent that they deserve to be with their Lord, without any form of separation or isolation. Such people are described in Sūrah 75, The Resurrection: “On that day there shall be joyous faces, looking towards their Lord.” (75: 22-23)

Kutengwa huku na Mola wao ndiko adhabu na kunyimwa kubwa zaidi na chungu zaidi. Ni mwisho wa kusikitisha wa mtu ambaye utu wake wenyewe unatokana na chanzo kimoja tu, yaani, mawasiliano yake na Mwenyezi Mungu, Mola wake Mwema. Mtu anapong'olewa kutoka chanzo hiki cha utukufu, hupoteza utu wake wote na kuzama hadi kiwango kinachohakikisha kwamba Jahannamu ndiyo malipo yake ya haki: "Wataingia katika moto unaowaka." (Aya ya 16) Zaidi ya hayo, kuna kitu kingine kibaya zaidi na chungu zaidi, yaani, lawama. "Na itaambiwa: 'Hii ndiyo [hakika] ambayo mliikanusha!'" (Aya ya 17)

This separation from their Lord is the greatest and most agonizing punishment and deprivation. It is a miserable end of a man whose very humanity is derived from only one source, namely his contact with God, his benevolent Lord. When man is torn away from this source of nobleness he loses all his humanity and sinks to a level which ensures hell is his just reward: “They shall enter the blazing fire.” (Verse 16) On top of this, there is something much worse and much more agonizing, namely, rebuke. “And will be told: ‘This is [the reality] which you denied!” (Verse 17)

Kisha inafuata simulizi kuhusu kundi jingine, watu wema. Hii imetolewa kwa namna ya kawaida ya Qur'ani ya kutoa picha mbili zinazotofautiana kwa undani, ili kufanyike ulinganisho wa kina: "Lakini kitabu cha watu wema kiko 'Illiyyūn."

Then follows an account of the other group, the righteous. This is given in the customary Qur’ānic manner of providing two elaborately contrasting images, so that a detailed comparison may be drawn: “But the record of the righteous is in ‘Illiyūn.

Laiti ungejua ni nini 'Illiyūn! Ni kitabu kilichoandikwa, kinachoshuhudiwa na wale walio karibu zaidi na Mungu. Hakika watu wema watakuwa katika neema. Watakaa juu ya makochi wakitazama pande zote. Katika nyuso zao utaona mng'ao wa neema. Watapewa kunywa kinywaji safi kilichofungwa kwa muhuri, muhuri wake ni wa miski; kwa hili na wawanie wale wenye kushindana. Ni kinywaji kilichochanganywa na maji ya Tasnīm, chemchemi ambayo wale walio karibu zaidi na Mungu watakunywa.

Would that you knew what ‘Illiyūn is! It is a record inscribed, witnessed by those who are closest to God. The righteous will surely be in bliss. [Reclining] on couches, they will look around them. In their faces you shall mark the glow of bliss. They will be given to drink of a pure-drink, securely sealed, with a seal of musk, for this let the strivers emulously strive. It is a drink mixed with the waters of Tasnīm, a fountain at which those who are closest to God will drink.”(Verses 18-28)

Sehemu hii ya sura inaanza na neno la Kiarabu, *kallā*, ambalo linamaanisha lawama kali na amri thabiti kwa wakosefu waache kukataa ukweli. Kisha inaendelea kuzungumzia watu wema. Kwa kuwa rekodi ya wakosefu iko katika Sijjīn, ile ya watu wema iko katika ‘Illiyūn. Neno ‘watu wema’ linamaanisha watiifu wanaotenda mema. Wao ni kinyume kabisa cha wakosefu, ambao wanajiingiza katika kila aina ya upindukaji. Jina ‘Illiyūn linamaanisha kuinuliwa na utukufu wa hali ya juu, jambo linalodokeza kwamba Sijjīn inahusishwa na unyonge na aibu. Jina hilo linafuatwa na mtindo wa mshangao unaotumiwa mara nyingi katika Qur’ān kuleta hisia za fumbo na ukuu: “Laiti ungelijua ‘Illiyūn ni nini!” (Aya ya 19)

This section of the sūrah starts with the Arabic term, kallā, which connotes strong reproach and a firm command to the transgressors to desist from their rejection of the truth. It then proceeds to speak about the righteous. Since the record of the transgressors is in Sijjīn, that of the righteous is in ‘Illiyūn. The term ‘righteous’ refers to the obedient who do good. They are the exact opposite of the transgressors, who indulge in every excess. The name ‘Illiyūn connotes elevation and sublimity, which suggests that Sijjīn is associated with baseness and ignominy. The name is followed by the form of exclamation often used in the Qur’ān to cast notions of mystery and grandeur: “Would that you knew what ‘Illiyūn is!” (Verse 19)

Surah hiyo kisha inasema kwamba kitabu cha watu wema ni "kumbukumbu iliyoandikwa, inayoshuhudiwa na wale walio karibu zaidi na Mwenyezi Mungu." (Aya 20-21) Tumeshaeleza maana ya "kumbukumbu iliyoandikwa." Hapa tunaambiwa kwamba malaika walio karibu zaidi na Mwenyezi Mungu wanaona kitabu hicho na kukishuhudia. Kauli hii inatoa hisia kwamba kumbukumbu ya watu wema inahusishwa na utukufu, usafi na hadhi ya juu. Malaika walio karibu zaidi na Mwenyezi Mungu wanakitazama na kufurahia maelezo yake ya matendo mema na sifa tukufu. Picha hii yote inaonyesha heshima wanayopewa watu wema.

The sūrah then states that the book of the righteous is “a record inscribed, witnessed by those who are closest to God.” (Verses 20-21) We have already stated what is meant by ‘a record inscribed.’ We are told here that the angels closest to God see this book and witness it. This statement gives the feeling that the record of the righteous is associated with nobility, purity and sublimity. The angels closest to God look at it and enjoy its description of noble deeds and glorious characteristics. The whole image provides evidence of the honour the righteous receive.

Hapa kuna maelezo ya hali ambayo watu wema hujikuta wakiwamo.

There follows an account of the situation in which the righteous find themselves.

Tunaambiwa kuhusu neema wanazofurahia siku hiyo kubwa: "Hakika wenye wema watakuwa katika neema." (Aya 22) Hili linatofautiana na Jahannamu, ambamo wanakaa wale waliopindukia mipaka.

We are told of the bliss they enjoy on that great day: “The righteous will surely be in bliss.” (Verse 22) This contrasts with hell, in which the transgressors dwell.

"[Wakiwa wameegemea juu ya viti vya kifahari wataangaza macho pande zote.] (Aya ya 23) Hii inamaanisha kwamba wamepewa nafasi ya heshima. Wanaangalia popote wanapotaka. Hawalazimiki kutazama chini kwa unyenyekevu, wala hawapatwi na chochote kinachovuruga umakini wao. Maelezo haya yanawakilisha kwa Waarabu, ambao ndio wa kwanza Qur'ani ilipozungumza nao, kiwango cha juu kabisa cha faraja na anasa."

“[Reclining! on couches they will look around them.” (Verse 23) This means that they are given a place of honour. They look wherever they wish. They do not have to look down, out of humility; and they suffer nothing which distracts their attention. The description here represents to the Arabs, who were the first to be addressed by the Qur’ān, the highest form of comfort and luxury.

Katika neema yao, wacha Mungu wanaishi katika faraja ya kiakili na ya kimwili. Nyuso zao zinang'aa kwa furaha isiyofichika: "Utaitambua katika nyuso zao nuru ya neema. Watanyweshwa kinywaji kilicho safi, kilichofungwa kwa muhuri, muhuri wake ni wa miski." (Aya 24-26) Kinywaji chao ni safi kabisa bila nyongeza yoyote isiyotakiwa wala chembe zozote za vumbi.

In their bliss, the righteous live in mental and physical comfort. Their faces are radiant with unmistakable joy: “In their faces you shall mark the glow of bliss. They will be given to drink of a pure- drink, securely sealed, with a seal of musk.” (Verses 24-26) Their drink is absolutely pure without any unwanted additions or particles of dust.

Kuelezea kwamba limefungwa kwa nguvu kwa kutumia miski kunaashiria, labda, kwamba limetayarishwa tayari katika vyombo salama, ili lifunguliwe wakati kinywaji cha kuburudisha kinapohitajika. Haya yote yanaongeza hisia kwamba umakini mkubwa umechukuliwa. Kwamba muhuri ni wa miski pia kunaongeza kipengele cha uzuri na anasa. Hata hivyo, picha nzima inaeleweka tu ndani ya mipaka ya uzoefu wa kibinadamu duniani hapa.

Describing it as securely sealed with musk indicates, perhaps, that it is ready made in secured containers to be opened when refreshment is needed. All this adds to the impression of meticulous care being taken. The fact that the seal is of musk also adds an element of elegance and luxury. The whole picture, however, is understood only within the limits of human experience in this world.

Katika maisha ya Akhera watu watakuwa na mawazo, ladha na viwango tofauti, ambavyo vitakuwa huru kutokana na vifungo vyote vya dunia hii yenye mipaka.

In the life to come people will have different concepts, tastes and standards which will be free from all the bonds of this limited world.

Maelezo hayo yanaendelezwa katika aya mbili zifuatazo: "Ni kinywaji kilichochanganywa na maji ya Tasnīm, chemchemi ambayo wale walio karibu zaidi na Mungu watakunywa humo." (Aya 27-28) Hivyo, kinywaji hiki safi, kilichofungwa kwa uthabiti, kinafunguliwa na kuchanganywa na kiasi cha maji ya chemchemi iitwayo Tasnīm, ambayo inaelezwa kuwa ndiyo wanayokunywa waliopendelewa walio karibu na Mungu. Kabla ya sehemu hii ya mwisho ya maelezo, pia tunapewa maagizo muhimu: "Kwa hili, wenye kujitahidi na washindane kujitahidi." (Aya 26)

The description is carried further in the following two verses: “It is a drink mixed with the waters of Tasnīm, a fountain at which those who are closest to God will drink.” (Verses 27-28) o, this pure, securely sealed drink is opened and mixed with a measure of the water from a fountain called Tasnīm and described as the one from which the favoured who are close to God drink. Before this last part of the description is given we are also given a significant instruction: “For this let the strivers emulously strive.” (Verse 26)

Wale wapotovu wanaowadanganya wenzao hawajali Siku ya Hukumu, na, jambo baya zaidi, wanakanusha kwamba Siku hiyo ya Hesabu itakuja. Wakiwa wamekaza mioyo yao kwa dhambi zao na ufujaji wao, wanajitahidi bila kikomo kutafuta mali ndogo ndogo za dunia hii.

Those stinters who defraud their fellow men pay no regard to the Day of Judgement, and, worse still, deny that such a Day of Reckoning will come. Hardened by their sins and excesses, they strive endlessly for the petty riches of this world.

Kila mmoja wao anajaribu kuwapita wengine na kupata kadiri awezavyo. Kwa sababu hiyo, yeye hujiingiza katika kila aina ya dhuluma na maovu kwa ajili ya anasa za muda mfupi. Ni anasa na heshima ya aina nyingine ndiyo inayostahili kushindaniwa kwa bidii: “Kwa hili na wawanie wanaowania.” (Aya ya 26)

Each of them tries to outdo the others and gain as much as possible. Hence, he indulges in all types of injustice and vice for the sake of ephemeral luxuries. It is the other type of luxury and honour which deserves emulous striving: “For this let the strivers emulously strive.” (Verse 26)

Wale wanaojitahidi kupata kitu chochote cha dunia hii, hata kiwe kizuri, kikubwa au cha heshima kiasi gani, kwa kweli wanajitahidi kwa jambo lisilo na maana, dogo na la muda mfupi tu.

Those who strive for an object of this world, no matter how superb, grand or honourable it is, are in reality striving for something hollow, cheap and temporary.

Dunia hii, kwa ujumla wake, haina thamani mbele ya Mwenyezi Mungu hata sawa na bawa la mbu mmoja. Ni Akhera ndiyo yenye uzito wa kweli kwake. Kwa hiyo, ndiyo inapaswa kuwa lengo la ushindani mkubwa na juhudi za dhati.

This world, in its totality, is not worth, in God’s view, one mosquito’s wing. It is the hereafter which carries real weight with Him. So, it should be the goal for strenuous competition and zealous striving.

Ni jambo la ajabu kwamba kujitahidi kwa ajili ya akhera huinua nafsi za wote wanaojitahidi, ilhali ushindani wa kutafuta vitu vya dunia huzitumbukiza nafsi za washindani hadi kwenye vilindi vya chini kabisa. Mtu anapofanya kazi bila kukoma ili kupata furaha ya akhera, kazi yake hii huifanya dunia hii kuwa mahali pa furaha na usafi kwa kila mtu. Kwa upande mwingine, juhudi zinazofanywa kwa ajili ya kufikia malengo ya kidunia huigeuza dunia hii kuwa kinamasi chafu, ambapo wanyama hulana wao kwa wao, na wadudu huuma nyama ya watu wema.

It is remarkable that striving for the hereafter elevates the souls of all strivers, while competition for worldly objects sinks the competitors’ souls to the lowest depths. As man works continuously to achieve the happiness of the hereafter, his work makes this world a happy and pure one for everybody. On the other hand, efforts made for the achievement of worldly ends turn this world into a filthy marsh, where animals devour one another and insects bite the flesh of the righteous.

Kujitahidi kwa ajili ya akhera hakugeuzi dunia kuwa jangwa tupu, kama wanavyodhani baadhi ya wapotovu. Uislamu unaiona dunia hii kuwa shamba, na akhera ni matunda yake.

Striving for the hereafter does not turn the earth into a barren desert, as some transgressors imagine. Islam considers this world a farm, and the hereafter its fruits.

Inafafanua nafasi ya muumini wa kweli kuwa ni kuijenga dunia hii huku akifuata njia ya uchamungu na wema. Uislamu unaeleza kwamba mwanadamu lazima ayaone kazi yake kama ibada inayotimiza kusudi la kuwepo kwake kama lilivyofafanuliwa na Mungu: “Sikuwaumba majini na binadamu isipokuwa wanipwekeshe kwa ibada.” (51:

It defines the role of the true believer as the building of this world while following the path of piety and righteousness. Islam stipulates that man must look on his task as an act of worship which fulfils the purpose of his existence as defined by God: “I have not created the jinn and mankind to any end other than that they may worship Me.” (51:

56) Kauli, "Basi kwa hili na washindane wenye kushindana," inamhimiza mwanadamu kutazama mbali zaidi ya dunia hii ndogo na yenye mipaka, anapoanza kutekeleza wajibu wake kama khalifa wa Mwenyezi Mungu duniani. Hivyo, wanapojitahidi kuitakasa dimbwi chafu la dunia hii, nafsi zao hupanda hadi viwango vipya.

56) The statement, “For this let the strivers emulously strive,” inspires man to look far beyond this finite, little world, as he sets out to fulfil his mission as God’s vicegerent on earth. Thus as they work on purifying the filthy marsh of this world their souls are elevated to new heights.

Maisha ya mwanadamu duniani ni ya kikomo, ilhali maisha yake ya baadaye ni ya muda usio na mwisho. Anasa za dunia hii pia zina kikomo, ilhali furaha ya peponi ni kubwa mno kiasi kwamba hatuwezi kuifikiria. Vipengele vya furaha katika maisha haya vinajulikana kwa kila mtu, lakini katika ulimwengu wa akhera vipo katika kiwango kinachostahili maisha ya milele.

Man’s life on earth is limited while his future life is of limitless duration. The luxuries of this world are also limited while the happiness of paradise is much too great for us to conceive. The elements of happiness in this life are well known to everyone, but in the next world they are on a level befitting a life everlasting.

Je, kunaweza kuwepo ulinganisho gani kati ya uwanja mbili za ushindani, au malengo mawili, hata tukitumia mbinu ya kibinadamu ya kupima hasara dhidi ya faida? Kwa hakika ni mbio moja na shindano moja: "Basi kwa hili wawe na bidii washindanao."(Aya 26)

What comparison can then hold between the two spheres of competition or the two goals, even when we apply the human method of balancing losses against profits? It is, indeed, one race and a single competition: “For this let the strivers emulously strive.” (Verse 26)

Neema ambayo wacha Mungu wanaifurahia inajadiliwa kwa urefu ili kutoa maelezo ya kina ya mateso, udhalilishaji na dharau ambavyo wanalazimishwa kuvumilia kutoka kwa wakosaji. Kauli ya mwisho ya sura hii inawadhihaki wasioamini wanapowaona wacha Mungu wakifurahia raha za Peponi: "Wale waliojiingiza katika matendo ya dhambi huwacheka waumini na kupepesa macho kwa kila mmoja wao wanapopita karibu nao. Wanaporudi kwa watu wao huzungumza nao kwa utani, na wanapowaona husema:

The beatitude enjoyed by the righteous is discussed at length in order to give a detailed account of the hardships, humiliation and insolence they are made to suffer at the hands of the transgressors. The final comment of the sūrah taunts the unbelievers as they behold the righteous enjoying heavenly bliss: “Those who are given to sinful practices scoff at the faithful and wink at one another as they pass by them. When they go back to their folk they speak of them with jests, and when they see them they say:

"Hakika hawa wamepotea!" Lakini hawakupewa jukumu la kuwa walinzi wao. Basi siku hii [ya Hukumu] waumini watawacheka makafiri, wakiwa wameegemea juu ya viti vyao virefu wakitazama pande zote. Je, makafiri watalipwa kwa yale waliyokuwa wakiyafanya?" (Aya 29-36)

‘These have indeed gone astray!’ Yet they have not been assigned the mission of being their guardians. So on this Day [of Judgement] the faithful will laugh at the unbelievers, as they recline upon their couches and look around them. Shall the unbelievers be requited for what they were wont to do?” (Verses 29-36)

Taswira ambazo Qur'ani inazitoa za dharau ya watenda maovu kwa Waumini, ukorofi wao na kiburi chao, na maelezo yao kwamba Waumini "wamepotea njia", zimechukuliwa moja kwa moja kutoka maisha ya Makka wakati ule. Lakini vitendo hivyo hivyo hujirudia tena na tena katika kila zama na kila mahali. Watu wengi katika zama zetu wameshuhudia vitendo kama hivyo, na ni kana kwamba sura hii iliteremshwa kuelezea yale wanayoyaona kwa macho yao wenyewe. Hili linathibitisha kwamba mwenendo wa wakosaji na watenda maovu kwa Waumini karibu kamwe haubadiliki kutoka nchi moja hadi nyingine, au kutoka kipindi kimoja cha wakati hadi kingine.

The images portrayed by the Qur’ān of the evildoers’ derision of the faithful, their rudeness and insolence, and their description of the faithful, as having ‘gone astray’ are taken directly from Makkan life at the time. But the same actions happen over and over again in all ages and places. Many people in our own age have witnessed similar actions, and it is as if the sūrah was revealed to describe what they see with their own eyes. This proves that the attitude of the transgressors and the evildoers to the believers hardly ever changes from one country to another or from one period of time to another.

“Wale waliojikita katika vitendo vya dhambi huwadharau waumini.” (Aya ya 29) Katika asili ya Kiarabu, wakati uliopita unatumika hapa ili kutupeleka mbali na dunia hii hadi Akhera, ili tuwaone wema katika furaha yao, huku pia tukisikia yaliyowapata duniani. Waumini walifanyiwa dhihaka na kejeli na wakosefu, ama kwa sababu walikuwa maskini au dhaifu, au kwa sababu heshima yao ya nafsi haikuwaruhusu kulipiza matusi ya waovu wa hali ya chini. Tofauti iliyoje: waovu huwadhulumu waumini na kuwacheka bila aibu, ilhali waumini wanashikamana na heshima tukufu ya nafsi na subira.

“Those who are given to sinful practices scoff at the faithful.” (Verse 29) In the Arabic original, the past tense is used here so as to take us away from this world to the hereafter to see the righteous in their bliss while we also hear what happened to them in this world. The believers were made to suffer ridicule and derision by the transgressors, either because they were poor or weak or because their self-respect would not allow them to return the abuse of base evildoers. What a contrast: the evildoers persecute the believers and laugh at them shamelessly while the believers stick to dignified self respect and perseverance.

“Na wanapopita karibu nao, wanapepesana macho.” (Aya ya 30) Wao hupepesa macho kwa kila mmoja au hufanya vitendo fulani vinavyokusudiwa kuwa dhihaka na kejeli. Tabia kama hiyo huonyesha unyonge wao na ukosefu wao wa adabu. Wanajaribu kuwafanya waumini wajisikie aibu na kukosa msaada. “Wanaporudi kwa watu wao wanazungumza nao kwa mzaha.” Wanapokwisha kulisha nafsi zao ovu na ndogo kwa dhihaka na vitendo vya kuumiza, hurudi kwa watu wao ili kuendeleza kicheko na kejeli. Wanaridhika na yale waliyoyafanya. Ingawa wameshuka hadi chini kabisa, hawawezi kufikiria jinsi walivyo wa kudharauliwa.

“And wink at one another as they pass by them.” (Verse 30) They wink at one another or make certain actions intended as mockery and derision. Such behaviour betrays their baseness and bad manners. They try to make the believers feel embarrassed and helpless. “When they go back to their folk they speak of them with jests.” When they have nourished their evil, little minds with such mockery and injurious actions they go back to their own folk to continue their laughter and derision. They are satisfied with what they have done. Although they have sunk to the lowest depths, they cannot imagine how contemptible they are.

“Na wanapowaona husema: ‘Hakika hawa wamepotea!’” (Aya ya 32) Hili ni jambo la ajabu zaidi! Hakuna kitu cha kipumbavu zaidi kuliko kwamba wale wakosaji wazungumzie haki na upotovu, au kwamba waseme kuwa waumini wamepotea. Uasi hauna mipaka. Wakosaji hawahisi aibu kamwe kwa wanayoyafanya au wanayoyasema. Kuwaelezea waumini kuwa wamepotea ni dhihirisho wazi la ukweli huu. Qur’ani haijaribu kuwatetea waumini wala kukanusha tuhuma mbaya zilizoelekezwa kwao, kwa sababu haistahili kukanushwa. Badala yake, inacheka kwa sauti kubwa wale wanaojiingiza kwa ujeuri katika jambo lisilo lao: “Na hawakutumwa kuwa walinzi wao!” (Aya ya 33) Hakuna aliyewaomba wawalinde waumini, wawaangalie, au wapime hali yao. Sasa kwa nini wanatoa maoni yao bila kuombwa?

“And when they see them they say: ‘These have indeed gone astray!” (Verse 32) This is even more singular! Nothing is more absurd than that those transgressors should speak about right and error, or that they should say that the believers have gone astray. Transgression knows no limits. The transgressors never feel ashamed of what they do or say. Their description of the believers as having gone astray is a clear manifestation of this fact. The Qur’ān does not try to defend the believers or refute the evil accusation levelled at them, because it is not worth refuting. It laughs loudly, however, at those who involve themselves impudently in something which does not concern them, “Yet they have not been assigned the mission of being their guardians!” (Verse 33) No one has asked them to look after the believers, or to watch over them, or to assess their situation. So why do they give their unsolicited opinion?

Kejeli hii inahitimisha usimulizi wa yale wanayoyafanya wakiukaji katika maisha haya. Sūrah inayasimulia kana kwamba ni jambo la zamani, na inatoa picha ya wakati uliopo, yaani:

This sarcasm concludes the narration of what the transgressors do in this life. The sūrah relates it as if it is something of the past, and gives an image of the present, i.e.

Akhera, wakati waumini watakapofurahia neema zao za peponi: "Basi siku hiyo [ya Hukumu] waumini watawacheka makafiri, huku wakiegemea masofa yao na kutazama pande zote." (Aya 34-35) Siku hiyo makafiri watatengwa mbali na Mola wao, wakipata upweke pamoja na adhabu ya Jahannamu, watakapoambiwa:

in the hereafter, when the believers rejoice in their heavenly bliss: “So on this Day [of Judgement] the faithful will laugh at the unbelievers, as they recline upon their couches and look around them.” (Verses 34-35) On that day the unbelievers will be shut out from their Lord, suffering isolation combined with the torture of hell when they are told:

“Hii ndiyo [hali halisi] mliyoikanusha!” (Aya ya 17) Upande wa pili wa kipimo, waumini wanaegemea mito, katika raha kamili ya peponi, wakinywa kinywaji safi kilichofungwa kwa muhuri wa misiki na kuchanganywa na maji ya Tasnīm. Sūrah inapochora picha hizi mbili, inaonyesha jinsi hali zinavyobadilika; kwa wakati huo ni waumini ndio watakaowacheka makafiri.

“This is [the reality] which you denied!’ (Verse 17) At the other end of the scale, the believers recline on couches, in total beatitude, partaking of a pure drink which is secured with a seal of musk and mixed with the waters of Tasnīm. As the sūrah draws the two images, it shows how the tables are turned; for then it is the believers who laugh at the unbelievers.

Sūrah inamalizika kwa swali lingine kali la kejeli: “Je, makafiri watalipwa kwa yale waliyokuwa wakiyafanya?” (Aya ya 36). Malipo yao si mazuri, kama neno lililotumika hapa linavyodokeza. Kwani tumeona hivi punde taswira ya maangamizi yao, ambayo hapa imeelezwa kwa kejeli kama malipo yao.

The sūrah concludes with another loud, ironic question: “Shall the unbelievers be requited for what they were wont to do.” (Verse 36) Their requital is not a good one, as the term used here connotes. For we have just been given an image of their doom, which is described here sarcastically, as their reward.

Eneo la kuwadhihaki kwa waovu kwa waumini linastahili majadiliano zaidi. Limeelezwa kwa undani mkubwa, kama ilivyo eneo lililotangulia la waadilifu katika neema ya mbinguni. Maelezo haya ya kina ni ya kisanaa sana. Pia yana athari kubwa ya kisaikolojia ambayo ni wakati mmoja ya kutuliza, ya kufariji na ya kutia moyo. Waislamu walio wachache huko Makka walikuwa wakikabiliwa na mashambulizi endelevu ya kukatisha tamaa kutoka kwa makafiri, lakini Mungu hakuwaacha Waislamu peke yao: Aliwafariji na kuwahimiza kuvumilia.

The scene of the evildoers’ ridicule of the believers merits further discussion. It is portrayed in considerable detail, in the same way as the earlier scene of the righteous in heavenly bliss. This detailed description is highly artistic. It also has a marked psychological effect which is at once soothing, comforting and reassuring. The Muslim minority in Makkah was facing a sustained, demoralizing onslaught by the unbelievers, but God did not leave the Muslims on their own: He comforted them and urged them to persevere.

Wanafarijika kwa ukweli wenyewe kwamba mateso yao yameelezwa na Mwenyezi Mungu kwa undani. Yeye anaona wanayoteseka waumini, wala hapuuzi anachokiona, ingawa anaweza kuwaachia wasioamini wafanye wanavyotaka, kwa muda tu. Pia anaona jinsi wakaidi wanavyocheka bila kutubu mateso ya wenye imani. Kwa kuwa anayaeleza yote haya katika Qur'ani, basi lazima Yeye ayazingatie. Hilo peke yake linatosha kuwa faraja kwa waumini.

They are comforted by the very fact that their sufferings are outlined by God in detail. He sees what the believers suffer and does not ignore what He sees, although He may let the unbelievers do as they wish, if only for a while. He also sees how the transgressors laugh unrepentantly at the sufferings of the faithful. Since He describes all this in the Qur’ān then He must take it into account. This, in itself, is enough consolation for the believers.

Kuna pia kauli za kudhihaki zinazowahusu watenda maovu. Huenda zikapita bila kutambuliwa na makafiri kwa sababu kujiingiza kwao katika matendo yao ya dhambi kumewafanya kutokuhisi. Hata hivyo, nyoyo nyeti sana za waumini huguswa na kufarijika nazo.

There are also those scornful remarks about the evildoers. They may go unnoticed by the unbelievers because their indulgence in their sinful practices have made them insensitive. The highly sensitive hearts of the believers, however, are touched and comforted by them.

Ni lazima kusemwa kwamba faraja pekee aliyowapa Mwenyezi Mungu waumini waliofanyiwa ukatili mkali na dhihaka chungu ilikuwa pepo kwa waumini na moto kwa wasioamini. Hii, tena, ndiyo ahadi pekee aliyowapa Mtume ﷺ waumini walipoapa kutoa mali yao yote pamoja na maisha yao kwa ajili ya dini ya Uislamu. Ushindi katika maisha haya haukutajwa kamwe katika ufunuo wa Qur'ani wa Makka kama faraja au kama kichocheo cha kuvumilia. Badala yake, Qur'ani ilikuwa ikilea nyoyo za waumini na kuwaandaa kutekeleza jukumu walilokabidhiwa. Ilikuwa ni lazima nyoyo hizo zifikie kiwango cha juu cha nguvu na kujitolea nafsi, ili watoe kila kitu na kustahimili kila taabu bila kutafuta chochote katika maisha haya. Walipaswa kutafuta thawabu ya Akhera tu na kujipatia radhi za Mwenyezi Mungu. Walikuwa tayari kupitia maisha yakiwa na mateso na dhiki za kila aina bila ahadi yoyote ya malipo katika maisha haya, hata ushindi kwa ajili ya dini ya Uislamu.

It must be noted that the only consolation offered by God to the believers who were subjected to harsh treatment and painful ridicule was heaven for the believers and hell for the unbelievers. This, again, was the only promise the Prophet (peace be upon him) made to the believers when they pledged all their property as well as their lives for the cause of Islam. Victory in this life was never mentioned in the Makkan Qur’ānic revelations as a consolation or as an incentive to persevere. The Qur’ān was instead cultivating the hearts of the believers, and preparing them to fulfil the task with which they were entrusted. It was necessary that such hearts attain a high standard of strength and self-denial so that they would give everything and suffer all hardship without looking for anything in this life. They were to seek only the reward of the hereafter and to win God’s pleasure. They were prepared to go through life suffering all sorts of hardship and deprivation with no promise of reward in this life, not even victory for the cause of Islam.

Kundi kama hilo lazima kwanza lianzishwe. Hilo likitokea na Mungu akajua kwamba watu hao ni waaminifu na wamedhamiria katika yale waliyojiweka wakfu kuyatekeleza, basi atawapa ushindi katika maisha haya. Ushindi huo hautakuwa wao kama tuzo binafsi. Watapewa madaraka kama wadhamini walioteuliwa kwa ajili ya kutekeleza mfumo wa maisha wa Kiislamu. Watakuwa wadhamini wanaostahili kwa sababu hawakuahidiwa wala hawakutafuta faida yoyote ya kidunia. Waliweka nadhiri yao kwa Mungu kwa dhati wakati ambapo hawakujua faida yoyote ya kidunia itakayowapata isipokuwa kwamba wangepata radhi za Mungu.

Such a group of people must be first established. When this happens and God knows that they are sincere and determined in what they have pledged themselves to do, then He will give them victory in this life. Victory will not be theirs as a personal reward. They will be given power as trustees appointed for the implementation of the Islamic way of life. They will be worthy trustees because neither were they promised nor did they look for any worldly gain. They pledged themselves truly to God at a time when they were unaware of any worldly benefit that may befall them except that they would win God’s pleasure.

Aya zote za Qur'ani zinazozungumzia ushindi ziliteremshwa baadaye huko Madina, wakati jambo hilo halikuwa tena suala la msingi. Ushindi ulitolewa kwa sababu Mwenyezi Mungu alitaka vizazi vya binadamu vilivyofuatana viwe na mfano halisi, dhahiri na wa vitendo wa namna ya maisha ya Kiislamu. Haukuwa malipo ya dhabihu zilizotolewa wala ya mateso yaliyovumiliwa.

All the Qur’ānic verses which speak of victory were revealed later in Madinah when this was no longer an issue. Victory was given because God willed that successive human generations should have an actual, definite and practical example of the Islamic way of life. It was not a reward for sacrifices made or hardships suffered.

Muhtasari

Kutoa Mkataba Usio wa Haki

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