Maelezo tuliyotoa katika surah iliyotangulia, Al-Muddaththir, kuhusu sababu na wakati wa kuteremshwa kwake, yanahusu pia surah hii. Baadhi ya riwaya zinaonyesha kwamba hii ndiyo surah iliyoteremshwa baada ya Surah 96, Al-Alaq, wakati riwaya nyingine zinaonyesha kwamba iliteremshwa baada ya ujumbe wa Kiislamu kutangazwa hadharani, wakati makafiri walipoanza kwa dhati kampeni yao ya kuwatesa waumini.

The information we expressed in the previous surah, The Enfolded One, about the occasion and timing of its revelation, also applies to this surah. Some reports suggest that it was the first to be revealed after Surah 96, The Germ Cell, while other reports suggest that it was revealed after the Islamic message went public, when the unbelievers began their persecution campaign against the believers in earnest.

Al-Bukhari anataja hadithi iliyopokewa na Yahya ibn Abi Kathir, ambaye alisema kwamba alimuuliza Abu Salamah ibn ʿAbd al-Rahman kuhusu wahyu wa kwanza wa Qur’ani. Abu Salamah alijibu kwamba ulikuwa ni Surat Al-Muddaththir. Nilimwambia kwamba watu walisema ni Surah ya 96, inayoanza kwa maneno “Soma kwa jina la Mola wako.” Abu Salamah alisema kwamba alimuuliza Jabir ibn ʿAbdullah kuhusu hilo, na Jabir alipojibu kwamba ni Al-Muddaththir, alimwambia yale uliyoyasema wewe. Jabir alijibu kwamba alimpa tu yale ambayo Mtume ﷺ mwenyewe alisema kwa Masahaba wake: “Nilikwenda kujitenga pangoni Hira, na nilipomaliza muda wangu huko, nilishuka. Nilisikia sauti ikiita, nikatazama kulia na kushoto kwangu lakini sikuona chochote. Nilimwendea Khadijah nikasema: ‘Nifunikeni kwa shuka na mniangikie maji baridi.’ Wakafanya hivyo. Kisha nikapokea wahyu: ‘Ewe uliyejifunika, simama uonye. Mtukuze Mola wako.’” Jabir anaripoti kwamba alimsikia Mtume ﷺ akizungumzia wahyu wa mwanzo. Alisema: “Nilipokuwa natembea, nilisikia sauti ikitoka mbinguni. Nilinyanyua macho yangu mbinguni, nikamwona yule malaika aliyenijia nilipokuwa Hira’ akiwa ameketi juu ya kiti kati ya mbingu na ardhi. Nikaanguka chini. Kisha nikarudi kwa watu wangu kwa haraka, nikisema:”

Al-Bukhari mentions a report by Yahya ibn Abl Kathir who says that he asked Abu Salamah ibn ‘Abd al-Rahman about the first Qur’anic revelation. He answered that it was Surah Al-Muddaththir. “I told him that people said that it was Surah 96, beginning with ‘Readin the name of your Lord.' Abu Salamah said that he asked Jabir ibn ‘Abdullah about this and when Jabir replied that it was al-Muddaththir, he said to him what you had just said. Jabir replied that he only gave me what the Prophet himself said to his Companions: ‘I went in seclusion at Hira’, and when I finished my time there, I came down. I heard a call, and I looked to my right and left but could see nothing. I came to Khadijah, saying: “Wrap me in a cloak and pour some cold water on me.” They did so. I then received the revelation: “You, wrapped in your cloak, arise and give warning Glorify your Lord's greatness." Jabir reports that he heard the Prophet speaking about early revelations. He said: “While I was walking, I heard a voice coming from the sky. I lifted my eyes to the sky and I saw the angel who came to me when I was at Hira’ sitting on a chair in between the sky and the earth. I fell to the ground. Then I came hurriedly to my people, saying:

"Nifunike. Nifunike." Kisha nikapokea wahyi: "Ewe uliyejifunika, simama na uonye. Mtukuze Mola wako; safisha nguo zako; jiepushe na uchafu wote." Kisha wahyi mwingine ukaendelea kushuka mfululizo.

‘Wrap me. Cover me.’ I then received the revelation: 'You, wrapped in your cloak, arise and give warning. Glorify your Lord's greatness; clean your garments; stay away from all filth' Then more revelations came in succession.

Ibn Kathir anatoa maoni yake juu ya hadithi hii katika tafsiri yake ya Qur'ani: "Hii ndiyo riwaya iliyokubaliwa. Ina maana kwamba wahyi ulianza kabla ya hapo, kwa sababu ya Mtume ﷺ kusema: 'Nilimwona malaika aliyenijia nilipokuwa Hira'.' Malaika huyo alikuwa wazi kuwa ni Jibril..." Hmm, correcting that: the rules say to keep the names of prophets and angels in their usual Swahili form, so it is Gabriel as "Gabrieli". Here is the full translation: Ibn Kathir anatoa maoni yake juu ya hadithi hii katika tafsiri yake ya Qur'ani: "Hii ndiyo riwaya iliyokubaliwa. Ina maana kwamba wahyi ulianza kabla ya hapo, kwa sababu Mtume ﷺ alisema: 'Nilimwona malaika aliyenijia nilipokuwa Hira'.' Malaika huyo bila shaka alikuwa Gabrieli, aliyemtembelea Mtume ﷺ akisema: 'Soma kwa jina la Mola wako aliyeumba - aliyemuumba mwanadamu kutokana na pande la damu. Soma - kwa kuwa Mola wako ndiye Mwingi wa Ukarimu, aliyefundisha kwa kalamu, akamfundisha mwanadamu asiyoyajua' {96: 1-5}. Kisha wahyi ukasimama kwa muda, na baadaye malaika akamjia tena. Ili kuoanisha riwaya mbalimbali, tunasema kwamba wahyi wa kwanza aliopokea Mtume ﷺ baada ya kusimama kwake ni sura hii." Riwaya nyingine imetolewa na al-Tabarani kupitia Ibn ‘Abbas: "Al-Walid ibn al-Mughirah aliandaa chakula kwa watu kadhaa wa Quraysh, na walipomaliza kula, akawauliza wanamwonaje Muhammad ﷺ. Wengine walisema kwamba ni mchawi, lakini wengine walisema hakuwa mchawi. Wengine walisema ni mtabiri, lakini wengine wakakataa hilo. Wengine bado walisema ni mshairi, lakini wengine wakapinga. Kisha wengine walisema kwamba anachosema ni uchawi tu 'uliopokewa kutoka zamani'. Wote wakakubaliana na hili. Mtume ﷺ alipoarifiwa haya, alihuzunika sana. Alijifunika kichwa na kujifunga nguo. Mungu akamteremshia: {Ewe uliyejifunika nguo, simama uonye. Mtukuze Mola wako; safisha nguo zako; jiepushe na uchafu wote; usitoe ukitarajia kupata zaidi; bali kwa Mola wako subiri kwa subira} (Aya 1-7)."

Commenting on this hadith, I bn Kathir says in his commentary on the Qur’an: “This is the accepted report. It means that revelations started before this, because of the Prophet saying, ‘I saw the angel who came to me when I was at Hira’.’ That angel was obviously Gabriel who visited the Prophet saying: 'Read in the name of your Lord who has created - created man out of a clinging cell mass} Read - for your Lord is the most Bountiful One, who has taught the use of the pen, taught man what he did not know} (96: 1-5) A lull in revelation then took place, and thereafter the angel again came to him. To reconcile the different reports we say that the first revelation the Prophet received after the lull was this surah." A different report is given by al-Tabarani on the authority of Ibn ‘Abbas: “Al-Walid ibn al-Mughlrah prepared food for a number of people from the Quraysh, and when they had finished their meal, he asked them what they thought of Muhammad. Some said that he was a sorcerer, but others said he was not. Some said he was a soothsayer, but others denied this. Others still said he was a poet, but yet others objected. Then some said that what he said was mere ‘sorcery handed down from olden times’. They all agreed to this. When the Prophet was informed of this, he felt very sad. He covered his head and wrapped himself up. God revealed to him: "You, wrapped in your cloak, arise and give warning. Glorify your Lord's greatness; clean your garments; stay away from all filth; do not hold up what you give away, showing it to be much; but to your Lord turn in patience." (Verses 1-7)

Ripoti hii inafanana karibu kabisa na ile inayorejelea sura iliyotangulia, Al-Muzzammil (Aliyejifunga Nguo). Kwa hiyo, hatuwezi kuwa na uhakika wowote ni sura gani kati ya hizi mbili ilitangulia nyingine, au ilifunuliwa katika tukio gani.

This report is almost identical to the one that refers to the preceding surah, The Enfolded One. Thus, we cannot be at all certain which of these two surahs preceded the other, or which was revealed on what occasion.

Hata hivyo, uchunguzi wa karibu wa maandishi ya sura hiyo unaonyesha kwamba aya zake saba za kwanza huenda ziliteremshwa katika siku za mwanzo kabisa za ujumbe wa Kiislamu.

Yet a close look at the text of the surah suggests that its first seven verses were probably revealed in the very early days of the Islamic message.

Vivyo hivyo hivyo vinaweza kusemwa kuhusu aya tisa za kwanza za Surat Al-Muzzammil, Sura ya 73, Aliyejifunika. Mwanzo wa sura zote mbili ulilenga kumtayarisha Mtume ﷺ kwa kazi yake kubwa, hasa pale alipohitaji kujitokeza hadharani na kuwahutubia jamii nzima kwa ujumbe wake. Angelazimika kukabiliana na upinzani mkali na matatizo yaliyozidi, jambo lililohitaji maandalizi kama hayo. Hii ina maana kwamba sehemu iliyobaki ya sura hizo mbili ilifunuliwa baadaye, wakati Mtume ﷺ alipokabiliwa na kukataliwa kwa msimamo thabiti na tuhuma za uongo kwamba alikuwa akizusha ujumbe wake.

The same may be said of the first nine verses of Surah 73, The Enfolded One. Both openings aimed to prepare the Prophet for his great task, particularly when he needed to go public and address all the community with his message. He would then have to face strong opposition and compounded trouble that required such preparations. This would mean that the rest of the two surahs was revealed later, when the Prophet faced determined rejection and false accusations of fabricating his message.

Hata hivyo, hili halizuii uwezekano mwingine kwamba mwanzo wa surah hizo mbili uliteremshwa pamoja na yaliyofuata. Hii ilikuwa ni kujibu kukataa kwa Quraysh na kumfariji Mtume ﷺ, ambaye alichukizwa moyoni na njama zao. Kwa hiyo, surah hizo mbili zingefanana na Surah 68, Al-Qalam, ambayo pia imejadiliwa katika juzuu hili.

Nevertheless, this does not exclude the other possibility that the openings of the two surahs were revealed together with what followed them. This so as to reply to the denial by the Quraysh and to comfort the Prophet who took their scheming to heart. Thus, the two surahs would be like Surah 68, The Pen, which is also discussed in this volume.

Hata hivyo, sura inaanza kwa amri kutoka juu ikimkabidhi Mtume jukumu kubwa, jukumu lililohitaji aamke kitandani na aanze kujitahidi: "Wewe uliyejifunika nguo, simama na uonye" (Aya 1-2). Anaelekezwa kujiandaa kwa kazi yake kubwa, akichukua hatua zilizoelezwa kwake katika sura hii: "Tukuze ukuu wa Mola wako; safisha nguo zako; jiepushe na uchafu wote; usitoe kitu ukitegemea kukipata kikubwa zaidi; bali kwa Mola wako subiri kwa subira" (Aya 3-7). Kama ilivyo katika sura iliyotangulia, agizo hili linaishia kwa haja ya kuwa na subira.

Be that as it may, the surah begins with an address from on high assigning a great mission to the Prophet, one that required he get out of bed and start striving: “ You, wrapped in your cloak, arise and give warning” (Verses 1-2) He is directed to prepare himself for his great task, taking the measures outlined to him in the surah'. “Glorify your Lord*s greatness; clean your garments; stay away from all filth; do not hold up what you give away, showing it to be much; but to your Lord turn in patience” (Verses 3-7) Like the one in the preceding surah, this directive ends with the need to be patient.

Sura hiyo kisha inajumuisha onyo kali kwa wale wanaokanusha Siku ya Hukumu, ikiwatishia vita vitakavyoanzishwa moja kwa moja na Mungu, kwa namna ileile ya onyo lililotolewa katika sura iliyotangulia: {Itakapopulizwa parapanda, siku hiyo itakuwa siku ngumu, isiyo rahisi kwa makafiri. Niachie mimi yule niliyemuumba peke yake, nami nikampa mali nyingi, na wana wanaosimama mbele yake, nikamfanyia maisha kuwa laini na rahisi; lakini yeye anatamani kwa tamaa kwamba nimzidishie zaidi. Hapana! Amejiweka kwa ukaidi dhidi ya Aya zetu. Nitamlazimisha kupanda kwenye mteremko mgumu wenye maumivu.} (Aya 8-17)

The surah then includes a strong warning to those who deny the Day of Judgement, threatening them with a war directly waged by God, on the same lines as the warning given in the preceding surah: “When the trumpet is sounded that will be a day of anguish, far from easy for the unbelievers. Leave to me the one I created alone, to whom I have granted vast wealth, and sons by his side, making life smooth and easy for him; yet he greedily desires that I give him more. No! He has set himself stubbornly against Our revelations. I will constrain him to endure a painful uphill climb.” (Verses 8-17)

Sura hii inamtaja kwa namna ya pekee mtu mmoja aliyekuwa na uadui mkubwa dhidi ya ujumbe wa Kiislamu, lakini bila kumtaja kwa jina. Inachora picha ya njama zake dhidi ya Uislamu, kama tulivyoona katika Sura ya 68. Inawezekana sura zote mbili zinazungumzia mtu yuleyule, ambaye inasemekana ni al-Walid ibn al-Mughirah, lakini tutazungumzia hilo baadaye. Sura inataja sababu ya onyo la Mwenyezi Mungu kwa mtu huyu: "Alifikiri na akapanga njama. Alaaniwe, jinsi alivyopanga njama! Tena alaaniwe, jinsi alivyopanga njama! Akatazama huku na huku, kisha akakunja uso na kukasirika, kisha akageuka na kujivuna kwa kiburi chake, akasema: ‘Huu si chochote ila ni uchawi unaorithiwa tangu zamani! Huu si chochote ila ni maneno ya binadamu tu!’" (Aya 18-25) Kisha sura inabainisha hatima yake: "Nitamtupa katika Moto wa Sakar. Na je, unajua Sakar ni nini? Haibakishi wala haiachi. Inawaunguza watu. Juu yake kuna (malaika) kumi na tisa." (Aya 26-30)

The surah makes special mention of this person who was particularly hostile to the Islamic message, but without naming him. It paints an image of his scheming against Islam, in the same way as we have seen in Surah 68. It may be that both surahs talk of the same person, said to be al-Walid ibn al-Mughirah, but more of this later. The surah mentions the reason for Gods warning to this person: "He thought and he schemed. Damn him, how he schemed! Again, damn him, how he schemed! He looked around, then he frowned and glared, then he turned his back and gloried in his arrogance, and said, ‘This is just sorcery handed down from olden times! This is nothing but the word of a mere mortal!”* (Verses 18-25) The surah then specifies his destiny: ‘7 will cast him into the scorching fire. Would that you knew what the scorching fire is like! It leaves nothing, and spares nothing; it appears before mankind, guarded by nineteen.” (Verses 26-30)

Namba ya "moto unaowaka" na walinzi kumi na tisa wanaousimamia ilizua maswali mengi kutoka kwa wasioamini, ambao pia waliongeza dhihaka na kejeli, na kuwatia shaka wale ambao imani yao haikuwa thabiti. Sura inaeleza hekima ya Mwenyezi Mungu katika kutaja idadi hii, ikitupa taswira ya ulimwengu wa baadaye usiofikiwa na fikra zetu, na ukweli kwamba elimu ya ulimwengu huu ni haki ya Mwenyezi Mungu peke yake. Taswira hii inaangaza baadhi ya vipengele vya dhana ya Kiislamu kuhusu ulimwengu huo wa baadaye: "Hatukuwafanya walinzi wa moto ila Malaika, na hatukuifanya idadi yao ila ni mtihani kwa wale waliokufuru, ili wale waliopewa Kitabu wapate yakini, na walioamini waongezeke imani, na wale waliopewa Kitabu na Waumini wasitilie shaka, na ili wale ambao nyoyo zao zina ugonjwa na wale wasioamini waseme: 'Je, Mwenyezi Mungu amekusudia kwa mfano huu?' Hivyo Mwenyezi Mungu humpoteza amtakaye, na humwongoza amtakaye. Wala hakuna ajuaye majeshi ya Mola wako ila Yeye. Na haya si chochote ila ni ukumbusho kwa wanadamu." (Aya ya 31)

The mention of the 'scorching fire and the nineteen guards in charge of it invited much questioning from the unbelievers who also added to it ridicule and sarcastic remarks, and raised doubts among those who were not firm in faith. The surah outlines Gods wisdom in mentioning this number, giving us a glimpse of the world beyond our perception and the fact that knowledge of this world is Gods own preserve. This glimpse sheds light on some aspects of the Islamic concept of this world beyond: “ We have appointed none other than angels to guard the fire, and We have made their number a test for the unbelievers. Thus those who have been granted revelations in the past may be convinced and the believers may grow yet more firm in their faith; and so those who have been granted revelations and the believers will entertain no doubt; but the sick at heart and the unbelievers will ask, 'What could God mean by this image?* Thus God lets go astray whomever He wills, and guides whomever He wills. No one knows your Lord’s forces except Him. This is all but a reminder for mankind.” (Verse 31)

Swali zima la moto wa Jahannam na maisha ya Akhera kisha linahusishwa na baadhi ya matukio ya ulimwengu ambayo watu wote wanayaona. Hivyo sura inaunganisha msukumo wa matukio haya na hisia zilizoamshwa na maonyo yaliyotangulia: "Hapana! Naapa kwa mwezi! Naapa kwa usiku unapoondoka, na kwa alfajiri inayoangaza! Hakika hiyo ni miongoni mwa mambo makubwa, ni onyo kwa wanadamu wote, kwa wale miongoni mwenu wanaochagua kwenda mbele au kubaki nyuma." (Aya 32-37)

The whole question of hell and the life to come is then related to some scenes of the universe which all people see. Thus the surah combines the inspiration of these scenes with the feelings aroused by the earlier warnings: "No! By the moon! By the night when it departs, and the shining dawn! It is indeed one of the mighty things, a warning to all mankind, to those of you who choose to go ahead or to lag behind.” (Verses 32-37)

Sura hii inaonyesha nafasi husika za makafiri na watu wema. Makafiri watatoa kukiri kwa kina wakieleza sababu zilizowastahilisha hatima yao siku ile ya hesabu na malipo. Hilo litafuatiwa na neno la mwisho kuhusu wao, wakati ambapo neno lolote la shufaa kwa niaba yao halitakuwa na faida: “Kila nafsi imewekwa rehani kwa yale iliyoyatenda, isipokuwa wale wa upande wa kulia. Watakuwa katika bustani, nao wataulizana kuhusu wakosefu: ‘Nini kilichowaingiza katika Moto unaowaka?’ Watajibu: ‘Hatukuwa miongoni mwa waliokuwa wakisali, wala hatukuwalisha masikini; bali tulishiriki mazungumzo ya upuuzi pamoja na wengine, na tuliikanusha Siku ya Hukumu hadi ilipotufikia yaliyo hakika.’ Basi, shufaa za wenye kushufaia hazitawafaa chochote.” (Aya 38-48)

The surah shows the respective positions of the unbelievers and the righteous. The unbelievers will make a long confession explaining the reasons why they deserved their fate on that day of reckoning and requital. This is followed by a final word about them, when no word of intercession on their behalf will be of any use: “Every soul is held in pledge for what it has wrought, except for those on the right hand. They will be in gardens, and will ask about the guilty ones: 'What brought you into the scorching fire?’ They will answer: 'We were not among those who prayed, neither did we feed the needy; but we indulged with others in vain talk, and we denied the Day of Judgement until there came upon us that which is certain' So, of no benefit to them could be the pleas of any intercessors.” (Verses 38-48)

Baada ya kuchora picha hii ya hali yao ya unyonge na ungamo la aibu, sura inastaajabu juu ya mtazamo wa wasioamini kuhusu wito unaolenga kuwakumbusha njia ya kujiokoa. Inachora picha ya kejeli inayoalika dhihaka kwa upinzani wao wa kichaa: "Kwa nini wao wanageuka mbali na kila mawaidha kama punda waliogopa wanaokimbia simba?" (Aya 49-51) Inaonyesha kiburi chao, ambacho ndicho sababu halisi ya kukataa kwao kwa ukaidi kila ushauri wenye kujali: "Kila mmoja wao anataka apewe wahyi ulio wazi kwake." (Aya 52) Wanamhusudu sana Mtume, wakidhani kwamba wao walistahili zaidi kupewa ujumbe wa Mwenyezi Mungu. Hata hivyo, kuna sababu nyingine ya ndani zaidi: "Hapana! Wao hawaogopi maisha ya Akhera?" (Aya 53)

Having painted this image of their position of humiliation and shameful confession, the surah wonders at the unbelievers attitude to the call that seeks to remind them of the way to save themselves. It paints a sarcastic picture that invites ridicule at their wild resistance: "What is the matter with them that they turn away from all admonition like terrified asses fleeing from a lion?” (Verses 49-51) It exposes their arrogance, which is the true reason for their obstinate rejection of every caring advice: "Every one of them demands to be given revelations unfolded before him.” (Verse 52) They are so envious of the Prophet, thinking that they were more deserving of being given the divine message. There is, however, another deep reason: "No! They do not fear the life to come? (Verse 53)

Hatimaye, sura inatoa kauli ya wazi isiyoacha nafasi ya upendeleo kwa yeyote: "Hasha! Hii ni mawaidha. Basi atakayetaka, na aikumbuke." (Aya 54—55) Kila kitu kimeachwa kwa mapenzi ya Mwenyezi Mungu: "Wao hawatakumbuka isipokuwa Mwenyezi Mungu akitaka. Yeye ndiye Mola wa kuogopwa, Mola wa msamaha." (Aya 56)

Finally, the surah makes a categorical statement that leaves no room for favours for anyone: "No! This is indeed an admonition. Let him who will, take heed.” (Verses 54—55) All is left up to Gods will: " They, however, will not take heed unless God so wills. He is the Lord to be feared, the Lord of forgiveness.” (Verse 56)

Sura hii inawakilisha hatua ya mapambano magumu ambamo Qur'ani inapambana na jahiliyyah pamoja na mawazo na dhana zake zilizokita mizizi. Pia ilikuwa ikipambana na ukataaji wa kiburi na wa makusudi kwa njia mbalimbali. Kuna mfanano mwingi wa mbinu kati ya sura hii na Sura ya 73 na ya 68, jambo linalopendekeza kwamba zote tatu ziliteremshwa katika kipindi kimoja, zikishughulikia hali zinazofanana. Isipokuwa pekee, bila shaka, ni sehemu ya pili ya Sura ya 73, ambayo, kama tulivyoona, inahusu jambo tofauti.

The surah represents a stage of the hard fought struggle in which the Qur’an is in combat with jahiliyyah and its ingrained notions and concepts. It was also combating headstrong and deliberate rejection using diverse methods. There are many similarities of approach between this surah and Surahs 73 and 68, which suggests that all three were revealed within the same period, dealing with similar situations. The only exception, of course, is the second part of Surah 73, which as we have seen deals with something different.

Sura hii inatofautishwa na aya fupi na mtiririko wa haraka.

The present surah is characterized by short verses and a fast flow.

Aya zake zina miisho na mizani mbalimbali. Mdundo wake husogea polepole wakati mwingine, lakini huwa wa haraka sana katika nyakati nyingine, hasa anapomweleza mtu anayelengwa na kukosolewa, au anapochora picha ya moto unaounguza wa Jehanamu. Mabadiliko haya ya sauti, mdundo, mizani, picha na mandhari yanaipa sura hii hali ya kipekee, hasa pale inapochukua mizani iliyokwisha kutumika na kuibadilisha, au pale mizani inapobadilika ndani ya sehemu hiyo hiyo ili kuleta mshangao uliokusudiwa. Sasa tutaiangalia sura hii kwa undani.

Its verses have a variety of endings and rhymes. Its beat moves slowly at times, but is very fast at others, particularly when it describes the individual who comes in for criticism, or when it paints the image of hells scorching fire. This variation of tone, beat, rhyme, images and scenery gives the surah a distinctive ambience, particularly as it picks up a rhyme that has already been used and changed, or when the rhyme changes in the same section to deliver an intended surprise. We will now look at the surah in detail.