Atukuzwe Yeye ambaye mikononi mwake kuna ufalme wote; ambaye ana uwezo juu ya kila kitu, (Aya 1)

Blessed be He in whose hand all dominion rests; who has power over all things, (Verse 1)

Inapotolewa mwanzoni mwa sura, utukufu huu unatoa hisia ya kuongezeka kwa baraka za Mungu na kuendelea kwake kutiririka. Ukweli kwamba ufalme unatajwa pamoja nao unaonyesha kwamba baraka hii inatiririka juu ya ufalme wa Mungu. Kwa hiyo, unatukuzwa katika ulimwengu wote, kama unavyotukuzwa pamoja na Mungu mwenyewe. Ni kama wimbo wa sifa unaoitikiwa katika ulimwengu wote na ndani ya moyo wa kila kiumbe. Unaanza kwa neno la Mungu katika kitabu chake tukufu, Qur'an, kilichoandikwa katika kumbukumbu iliyolindwa vizuri, na ambacho kinaenea katika ulimwengu wote.

Coming as it does at the outset of the surah, this glorification imparts a feeling of the multiplication of God’s blessings and their continued out flowing. The fact that dominion is mentioned alongside it suggests that this blessing flows over Gods kingdom. Hence, it is glorified throughout the universe, as it is glorified with God Himself. It sounds like a hymn echoed throughout the universe and within every creature’s heart. It begins with the divine word in Gods glorious book, the Qur’an, inscribed in a well-guarded record, and which spreads throughout the universe.

"Mbarikiwa Yeye ambaye mkononi mwake kuna utawala wote" (Aya ya 1) Yeye ndiye Mfalme mwenye mamlaka kamili juu ya ulimwengu; Yeye ndiye anayesimamia mambo yake.

“Blessed be He in whose hand all dominion rests” (Verse 1) He is the Sovereign who has full control over the universe; He conducts its affairs.

Wakati ukweli huu unapothibitika moyoni mwa mwanadamu, mwelekeo wake na lengo lake hufafanuka vizuri. Haugeuki tena kwa mtu yeyote wala kumtegemea yeyote isipokuwa Mola Mtawala ambaye ana mamlaka yote. Huhisi kuwa huru kutokana na kunyenyekea kwa mtu mwingine yeyote. Hivyo, huelekeza ibada yake kwa Yeye peke yake.

When this truth is established in the human heart, its direction and destination become well defined. It no longer turns to anyone or relies on anyone other than the Sovereign to whom all dominion belongs. It feels free from submission to anyone else. It, thus, addresses its worship to none other than Him.

"Yeye ndiye mwenye uwezo juu ya kila kitu." 1) Hakuna kinachomtoka, wala hakuna mtu anayeweza kugeuza au kuzuia mapenzi yake. Yeye huumba na hufanya anachotaka. Ana uwezo kamili juu ya kila kitu. Mapenzi yake hayako chini ya mipaka wala vizuizi vyovyote. Ukweli huu unapokuwa imara katika akili, akili ya mwanadamu huwa huru kutambua mapenzi na matendo ya Mungu ambayo hayana kizuizi chochote ambacho hisia zetu, mtazamo wetu wa uhalisia au kile kilicho nje yake, au hata mawazo yetu, yanaweza kuyaonyesha. Uwezo wa Mungu unaenea mbali zaidi ya chochote ambacho akili ya mwanadamu inaweza kukifikiria. Baada ya yote, mawazo ya binadamu yamezuiliwa katika matarajio yake ya mabadiliko na yale yanayojulikana kwake. Kuthamini ukweli wa uwezo usio na kikomo wa Mungu huondoa kizuizi hiki. Kwa hiyo, muumini hutarajia uwezo wa Mungu kutimiza jambo lolote, bila kikomo wala kizuizi.

Ukweli huu mkuu basi unafungamanishwa na ulimwengu katika upana wake na kilele chake. Wakati huo huo, ulimwengu unaonyeshwa kuwa unahusiana na ukweli wa malipo na kulipwa katika maisha ya Akhera:

This great truth is then anchored to the universe at its broadest and highest. At the same time, the universe is shown to be related to the truth of reward and requital in the life to come:

Yeye aliumba mbingu saba zilizopangwa tabaka juu ya tabaka. Hutaona kasoro yoyote katika alichokiumba Mwenye Rehema. Tazama tena: je, unaona mpasuko wowote? Kisha tazama tena na tena; macho yako yatakurudia yamechoka na kukosa nguvu. Tumeipamba mbingu ya chini kabisa kwa taa, na tukazifanya kuwa mawe ya kuwarushia mashetani. Na tumewaandalia adhabu ya moto unaowaka. Adhabu ya Jahannamu inawangoja wale waliomkataa Mola wao, na huo ni mwisho mbaya kabisa. Watakapotupwa humo, watasikia mngurumo wake huku ukichemka, karibu ukipasuka kwa hasira. Kila kundi litakapotupwa humo, walinzi wake watawauliza: "Je, hakukujia mwonyaji?" Nao watasema: "Naam, mwonyaji alitujia, lakini tulimkadhibisha, tukasema: Mungu hajateremsha chochote."

He created seven heavens in layers. No fault will you see in what the Lord of Grace creates. Turn up your eyes: can you see any flaw? Then look again, and again: your vision will come back to you dull and weary. We have adorned the lowest heaven with lamps and made them missiles to pelt the devils with. We have prepared for them suffering through the blazing fire. Suffering in hell awaits those who deny their Lord: an evil destination. When they are thrown in it, they will hear it drawing in its breath as it boils up, almost bursting with fury. Every time a group is thrown in it, its keepers will ask them, ‘Did no one come to warn you? 'Yes,'they will reply, 'a wamer did indeed come to us, but we did not believe him. We said, "God has revealed nothing.

Wataongeza kusema: "Lau tungelisikiliza, au tungetumia akili, leo tusingekuwa miongoni mwa watu wa Moto unaowaka." Hivyo watakiri dhambi zao. Basi mbali kabisa wawe watu wa Moto unaowaka [mbali na rehema ya Mwenyezi Mungu].

You are in total error. They will further say, 'Had we but listened, or reasoned, we would not now be among the inhabitants of the blazing fire.’ Thus they shall confess their sins. Far be the inhabitants of the blazing fire [from God's mercy]. (Verses 3-11)

Kila kitu kinachotajwa katika kifungu hiki ni matokeo ya aya ya kwanza, na ni sehemu ya utawala kamili ambao Mwenyezi Mungu anautekeleza juu ya ufalme Wake, na ya uwezo Wake huru usiozuiliwa. Kila kilichomo ndani yake kinathibitisha yale ambayo aya ya pili inayaeleza: kwamba Mwenyezi Mungu ameumba mauti na uhai ili awajaribu watu, kisha malipo yao yatakuwa kulingana na kile ambacho jaribio lao linaonyesha.

Sura hii inaeleza kwamba taa zinazopamba mbingu ya chini zina kazi nyingine pia: “Na tukazifanya kuwa ni vimondo vya kuwapiga nazo mashetani” (Aya ya 5). Katika tafsiri hii tumejiwekea kanuni kwamba hatujaribu kuongeza maelezo yoyote kuhusu mambo ya ulimwengu yaliyo nje ya uwezo wetu wa kuyatambua. Tunajizuia tu kwa yale ambayo Mwenyezi Mungu ametuambia kuyahusu, tukiacha maandishi ya Qur'ani yalivyo. Hili kwa hakika linatosha kueleza kile kinachohitajika kwa ufahamu wetu. Tunaamini kwa hakika kwamba mashetani ni aina nyingine ya viumbe. Qur'ani inatoa maelezo fulani kuwahusu, na tumeyataja katika tafsiri yetu kila yanapotokea. Hata hivyo, hatujaongeza chochote kwa yale ambayo Qur'ani inasema. Kwa hiyo, tunaamini kwamba taa hizi, ambazo Mwenyezi Mungu aliziweka kuwa pambo la mbingu ya chini, pia hutumika kuwa silaha za kuwapiga mashetani. Hili linaweza kuwa katika umbo la nyota zinazoanguka, kama ilivyotajwa katika sura nyingine: “Hakika tumeipamba mbingu ya karibu kwa nyota, na tumeifanya kuwa ni ulinzi dhidi ya kila shetani muasi... Atakayejaribu kuiba habari kwa siri, atafuatwa na moto wenye mwangaza mkali.” (37:

The surah states that the lamps which adorn the lowest heaven also have another function: “And made them missiles to pelt the devils with” (Verse 5) We have established a rule in this commentary that we do not try to add any explanation to any matter relating to the world beyond our faculties of perception. We limit ourselves only to whatever God tells us about them, leaving the Qur’anic text as it is. This is certainly enough to state whatever is needed for our comprehension. We certainly believe that a different type of creation is the devils. Some description of them is given in the Qur’an, and we have referred to these in our commentary wherever they occur. We have though added nothing to what the Qur’an states. We, therefore, believe that these lamps, which God placed as adornments of the lowest heaven, are also used as missiles to pelt devils with. This may be in the form of shooting stars, as mentioned in another surah: “ We have adorned the skies nearest to the earth with stars, and have made them secure against every rebellious devil... If any of them stealthily snatches away a fragment, he will be pursued by a piercing flame.” (37:

10) Vipi? Kwa umbo gani na ukubwa gani? Mwenyezi Mungu hakutuambia lolote kuhusu hili, na hatuna chanzo kingine cha kurejelea katika mambo kama haya.

6-7 and 10) How? In what form and of what size? God has told us nothing of this and we have no other source to refer to in such matters.

Kwa hiyo, tuna kila tunachohitaji kujua, na tunapaswa kuamini hivyo kama kilivyo. Hilo ndilo lote lililopo. Lau Mwenyezi Mungu angejua kwamba maelezo au ufafanuzi zaidi ungetufaa, angetupa hayo.

Therefore, we have all we need to know and we should believe in this as it is. This is all there is to it. Had God known that further details or explanations would have benefited us, He would have given us these.

Jehanamu inaonekana hapa kama kiumbe hai, kinachozuia hasira yake, lakini kutokana na hilo hupumua na kuchemka. Ghadhabu yake ni kubwa sana hata karibu ilipuke kwa chuki dhidi ya makafiri. Ingawa hili linaweza kuonekana kwa baadhi ya watu kuwa maelezo ya kimfano ya jahanamu, kwa mtazamo wangu linaeleza uhalisia. Kila kiumbe cha Mungu ni kiumbe hai, chenye uhai unaolingana na aina yake. Kila kiumbe kinamjua Bwana wake na kinamwelekea Yeye kwa tasbihi na sifa. Wanashangazwa na mwanadamu anapomkana Muumba wake, na kwa sababu hiyo huhisi hasira. Hili limetajwa katika sehemu kadhaa za Qur'ani, likionyesha kwamba ni uhalisia uliothibiti katika ulimwengu.

Hell seems here to be a living creature, one suppressing its fury, but as a result of which draws its breath and boils over. Its anger is so immense that it almost bursts with hate for the unbelievers. Although this may appear to some as an allegorical description of hell, to my mind, it describes a reality. Every creature of God is a living creature, with a life suited to its kind. Every creature knows its Lord and addresses Him with glorifications and praises. They are amazed at man when he denies his Creator and feel anger as a result. This is mentioned in several places in the Qur’an, suggesting that it is an established reality in the universe.

Kwa mfano, kuna kauli iliyo wazi katika Qur'ani: "Mbingu saba na ardhi, na vyote vilivyomo ndani yake, vinamtakasa Yeye. Hakuna chochote isipokuwa kinamsabihi kwa sifa zake, lakini nyinyi hamfahamu tasbihi zao. Hakika Yeye ni Mpole, Mwingi wa kusamehe" (17:

For example, the following clear statement occurs in the Qur’an: “ The seven heavens extol His limitless glory, as does the earth, and all who dwell in them. Indeed every single thing extols His glory and praise, but you cannot understand their praises. He is indeed Forbearing, Much Forgiving” (17:

44) Qur'ani pia inasema: "Tulimpa Daudi fadhila Yetu. Tukasema:

44) The Qur’an also says: “ We graced David with Our favour. We said:

"Enyi milima, msifuni Mwenyezi Mungu pamoja naye! Na vivyo hivyo ninyi ndege!"

‘You mountains, sing with him God's praises! And likewise you birds!'” (34:

10) Kauli hizi ni wazi sana kiasi kwamba haziruhusu tafsiri nyingine yoyote zaidi ya kile zinachosema kihalisi. Kauli nyingine ya Qur'ani inasema: {Kisha akalielekea mbingu, nayo ilikuwa moshi; akaiambia na ardhi: "Njooni nyote wawili kwa hiari au kwa kulazimishwa." Zikasema: "Tumekuja kwa hiari."}

10) These statements are so clear that they admit no interpretation other than what they literally say. Another Qur’anic statement says: “ Then, He applied His design to the sky, which was but smoke; and said to it and to the earth: ‘Come, both of you, willingly or unwillingly.' They both said:

Aya hii ya mwisho inatumika kama daraja linalounganisha yaliyotangulia na yanayofuata. Inasisitiza ujuzi wa Mwenyezi Mungu juu ya kila kitu, iwe kinasemwa hadharani au kwa siri. Hivyo, Yeye anawapa changamoto wanadamu. Ni Yeye aliyewaumba, na Yeye ndiye anayejua nafsi zao za ndani:

This last verse provides a bridge linking what precedes it with what comes after. It emphasizes Gods knowledge of everything, whether it is said in public or private. He, thus, challenges mankind. It is He who created them and He who knows their inner souls:

Iwe mnanyamaza maneno yenu au mnayatamka waziwazi, Yeye anajua kikamilifu yaliyomo katika kila moyo. Je, inawezekana kwamba Yeye aliyeumba asijue yote? Hakika Yeye ndiye Mwenye Huruma Kubwa, Mwenye Kujua Yote, (aya 13-14)

Whether you keep your words secret or state them openly, He has full knowledge of what is in all hearts. How could it be that He who has created should not know all? He is indeed Most Gracious, All-Aware, verses 13-14)

Wanaambiwa kwamba wanaweza kusema wanachotaka, kwa namna yoyote wapendayo; yote hayo yanajulikana kwa Mungu sawa sawa, kwani Yeye anajua yaliyofichwa hata kuliko siri. "Yeye anajua kikamilifu yaliyomo katika nyoyo zote" (Aya ya 13)

They are told they can say what they like, in whatever way they like; it is all equally known to God, for He knows what is concealed deeper even than secrets. “He has full knowledge of what is in all hearts” (Verse 13)

Hata yale mawazo yanayowekwa ndani kabisa ya kifua cha mtu, yasiyotamkwa, pia yanajulikana Kwake. Ni Yeye aliyeyaumba mawazo hayo, kama alivyoviumba pia vifua vinavyoyahifadhi. "Je, Yeye aliyeumba hawezi kujua yote?" (Al-Mulk 67:14) Hakika Yule aliyeviumba hakika anajua yote kuhusu hayo. "Naye ndiye Mwenye Upole, Mwenye Kujua kila kitu" (Al-Mulk 67:14). Ujuzi Wake unazunguka kila undani mdogo na kila hisia na wazo lililofichika.

Even those thoughts that are kept deep within ones breast, unexpressed, are also known to Him. It is He who created these thoughts, just as He created the breasts that keep them. “How could it be that He who has created should not know all?” verse 14) The One who has created them must surely know all about them. “He is indeed Most Gracious, All-Aware” verse 14) His knowledge encompasses every little detail and every hidden feeling and thought.

Hata hivyo, watu hujaribu kujificha kwa Mungu, kwa kufanya jambo fulani kwa siri, kuficha jambo fulani, au kuficha nia zao. Jinsi hili lilivyo la kipumbavu! Akili zao ambazo wanajaribu kuficha nia zao ndani yake, zimeumbwa na Mungu, na Yeye anajua njia zao zote na pembe zao zilizofichika. Hakika, nia wanazotaka kuzificha pia ni uumbaji wa Mungu; Yeye anajua zinavyoundwa na zinapojificha. Basi, watu wanaweza kuficha nini, na watakimbilia wapi?

Sura sasa inarejelea dunia, ambayo Mungu ameiumba kwa ajili ya mwanadamu kuishi juu yake. Ameitandaza na kuweka ndani yake vyote vinavyowezesha kuisaidia maisha ya binadamu:

The surah now refers to the earth, which God has created for man to live on. He smoothed it and provided in it all the means that enable it to support human life:

Yeye ndiye aliyeifanya ardhi iwe nyepesi kwenu kuishi juu yake. Basi tembeeni katika pande zake zote na mle katika riziki Zake. Na kwake Yeye ndiko kufufuliwa kutakakokuwa.

He it is who has made the earth easy to live upon. Go about, then, in all its highlands and eat of His provisions. To Him you will be resurrected. (Verse 15)

Mwanadamu ameishi duniani kwa muda mrefu, akiona ni jambo rahisi kuishi juu yake, kutembea katika sehemu zake na kunufaika na uwezo wake - ikiwa ni pamoja na udongo wake, maji yake, hewa yake, madini yake na rasilimali nyingine zote za asili. Kwa sababu hiyo, watu husahau neema ya Mwenyezi Mungu, kwa kuwa Yeye ameifanya ardhi iwe nyepesi kwao kuishi juu yake na kunufaika na yale yaliyomo ndani yake. Sura hii inawakumbusha neema hii kubwa, na kuiweka mbele ya macho yao kwa usemi mzuri ambao kila mtu, bila kujali wanaishi zama gani, anaweza kuufahamu kulingana na elimu yake kuhusu ardhi na uwezo wake.

Man has lived long on earth finding it easy to settle upon, walk along and utilize its potentials - including its soil, water, air, minerals and all other natural resources. Hence, people forget Gods blessing as He made the earth easy for them to live on and to benefit by what it contains. The surah reminds them of this great blessing, putting it before their eyes, in a fine expression that everyone, regardless of when do they live, can understand according to their knowledge of the earth and its potentials.

Maana ya kwamba ardhi ni rahisi kuishi juu yake, kwa vizazi vya zamani, ilikuwa ni uso wa ardhi na kusawazishwa kwake ili watu na wanyama waweze kutembea juu yake, na boti ziweze kupita katika bahari zake. Pia kwao ilimaanisha kwamba imefanywa kufaa kwa kulima na kuvuna, na kupewa aina za hewa, maji na udongo zinazofanya maisha yawezekane. Hata hivyo, haya ni mawazo ya jumla.

The description of the earth as easy to live upon meant for those generations of old the surface of the earth and its being smoothed out so that people and animals could walk upon it, and boats could sail through its seas. It also meant for them that it has been made suitable for cultivation and harvest, and given the sorts of atmosphere, water and soil to make life possible. These, however, are general notions.

Uvumbuzi wa kisayansi, hadi leo hii, hutoa maelezo zaidi yanayolipa kauli hii ya Qur'ani maana pana zaidi kwa kiasi kikubwa.

Wakati huu, wanapokuwa salama juu ya uso wa dunia ambayo imefanywa kuwa nyepesi kuishi juu yake, na wanapofurahia wepesi huu wote unaotiririka kwa idhini ya Mwenyezi Mungu, ardhi hii thabiti inatikiswa kwa nguvu chini ya miguu yao. Wanaihisi ikitetemeka. Mazingira yanayowazunguka yanavurugika ghafla, na kimbunga kinawazingira, kikipiga nyuso zao na vifua vyao. Yote haya yanatokea ili waamke, waangalie juu mbinguni, wajaribu kutambua kilichomo katika ulimwengu wa upande mwingine, na wawe macho kwa yale ambayo mapenzi ya Mwenyezi Mungu yanaweza kuleta.

At this moment, as they are safe on the face of the earth that has been made easy to live upon, and as they enjoy all this ease that flows by Gods leave, this stable earth is shaken violently from under their feet. They feel it quake. The atmosphere surrounding them is suddenly disturbed and a whirlwind engulfs them, hitting their faces and breasts. All this takes place so that they wake up, look up to heaven, try to discern what is in the realm beyond, and be watchful of what God’s will may bring about:

Je, mnajiona salama kwamba Yule aliye mbinguni hatawafanya ardhi imeze nyinyi itakapotetemeka? Au mnajiona salama kwamba Yule aliye mbinguni hatawatumia upepo wa kimbunga uliojaa mchanga dhidi yenu? Mtakuja kujua ukweli wa onyo Langu. Waliokuwa kabla yao nao walikanusha. Basi kukataa kwangu kwao kulikuwa vipi?

Do you feel secure that He who is in heaven will not cause the earth to swallow you up when it quakes? Or do you feel secure that He who is in heaven will not let loose against you a sandy whirlwind. You will come to know the truth of My warning. Those who lived before them also disbelieved. How terrible was My rejection of them? (Verses 16-18)

Watu wanaoishi duniani wakifurahia jinsi ilivyotengenezwa kwa urahisi kwa ajili ya maisha yao, na wanaochukua kutoka katika utajiri wa rasilimali zake kile wanachohitaji, hutambua kwamba wakati mwingine inaweza kuwa ya kuasi, ngumu kwa maisha ya binadamu.

The people who live on earth enjoying the way it has been smoothed out for their living and who take out of its wealth of resources what they need, realize that it may at times become rebellious, hard for mans living.

Hii hutokea pale Mwenyezi Mungu anaporuhusu mfumo wake upate msukosuko kidogo, na vitu vilivyo juu ya uso wake vinatikisika vikali au kuharibika. Chochote kilichopo juu ya uso kinatetemeka na hakiwezi tena kushikilia mahali pake. Tunaona hili pale matetemeko ya ardhi yanapotokea au volkano zinapolipuka, zikifunua mnyama mkubwa asiyeweza kudhibitiwa ndani ya mlima uliopasuka. Lakini Mungu anamzuia, hivyo uasi wake mkali unadhibitiwa haraka. Anaasi kwa sekunde chache tu, lakini hilo linatosha kuleta uharibifu kwa majengo ambayo binadamu amejenga juu ya uso wake; au anaweza kufumbua kinywa chake ili kumeza sehemu nzima ya uso wake. Inapotetemeka, watu hubaki tu bila msaada, wakishindwa kufanya lolote kulizuia. Mbele ya matetemeko ya ardhi, volkano na kuporomoka kwa ardhi, watu hukimbia hovyo, kama panya waliogubikwa na woga ndani ya ngome. Hata hivyo, sekunde chache tu kabla ya hapo, walikuwa wakiburudika, bila kujali Nguvu Kuu inayoshikilia kila kitu mahali pake.

Onyo hili kali sasa linatoa nafasi kwa wito wa kutafakari jambo ambalo mwanadamu mara nyingi analiona lakini halizingatii wala kulitafakari kwa kina. Ni sehemu nyingine ya mpango mkuu wa Mungu wa uumbaji na uweza wake usio na mipaka:

This strong warning now gives way to a call to reflect on something that man often sees but rarely considers and contemplates. It is yet another aspect of God’s great design of creation and of His limitless power:

Je, hawaoni ndege juu yao, wakieneza mabawa yao na kuyakunja? Hakuna anayewashika isipokuwa Mwenye Rehema. Hakika Yeye ni Mwenye kuona kila kitu. (Aya ya 19)

Do they not see the birds above them, spreading their wings and drawing them in? None but the Lord of Grace holds them up. He sees everything. (Verse 19)

Hili ni muujiza unaotokea kila wakati, lakini kwa sababu ya kuzoeleka kwake, mara nyingi tunaupuuza ushahidi wake wa uweza mkubwa wa Mwenyezi Mungu. Lakini tazama ndege: jinsi wanavyoeneza mbawa zao kisha kuzikunja, na katika hali zote mbili wanabaki angani, wakielea kwa urahisi na kwa upole.

This is a miracle that takes place at every moment, yet because of its familiarity we tend to overlook its testimony of Gods great power. Yet, look at the birds: how they spread their wings and then draw them in, but in both situations remain airborne, floating easily and smoothly.

Zaidi ya hayo, wakati mwingine hufanya miondoko fulani inayoonekana kuwa ya kuonyesha, inayoongeza uzuri kwenye safari yao ya kuruka, wakipaa juu au kushuka chini kwa kasi.

Moreover, at times, they make certain movements that appear to be for show, adding beauty to their flight, rising high or diving down at speed.

Jicho wala moyo havichoki kutazama tukio hili, na kila aina ya ndege hufanya miondoko yake ya kipekee. Hakika hii ni starehe inayoalika tafakari juu ya uumbaji mzuri wa Mungu. Hapa tunaona jinsi uzuri na ukamilifu vinavyokwenda pamoja.

Neither eye nor heart tires of looking at this scene and following each type of bird perform their characteristic movements. It is certainly an enjoyment that invites contemplation of God’s beautiful creation. We see here how beauty and perfection go hand in hand.

Sura hiyo kwanza inawahimiza watu waangalie mandhari hii nzuri:

The surah first suggests that people should look at this beautiful sight:

"Je, hawaoni ndege juu yao, wakieneza mbawa zao na kuzikunja?" (Aya ya 19) Inafuatiwa na dalili wazi ya muundo kamili wa Mungu: "Hakuna wa kuwashika isipokuwa Mwenye Rehema." Mungu huwashika kwa sheria za kimaumbile alizoziweka, zinazodumisha kiwango cha juu cha upatanifu unaoonekana katika viumbe vyote, vikubwa kwa vidogo. Ili kufikia upatanifu huo, kila seli au chembe ndogo huzingatiwa. Sheria hizi za kimaumbile huhakikisha kwamba vipengele vya mizani vimewekwa, kwa maelfu, juu ya uso wa dunia, angani na katika umbo la ndege. Hivyo, muujiza huu unatimizwa na unaendelea kujirudia kwa mpangilio kamili.

Aya inayofuata, hata hivyo, inawarudisha makafiri kwenye hofu. Hivyo wanabadilishana kati ya hisia za hofu na kustaajabia uumbaji wa Mungu.

The next verse, however, returns unbelievers to fear. Thus they alternate between feelings of fear and admiration of Gods creation:

Ni jeshi gani litakalokusaidia, isipokuwa Mwenye Rehema?

What army is there to come to your aid, except for the Lord of Grace?

Hakika makafiri wamepotea kabisa katika udanganyifu wa nafsi zao. (Aya ya 20)

The unbelievers are truly lost in self delusion. (Verse 20)

Wameonywa ili wasije wakameza na ardhi, au wakazidiwa na kimbunga cha mchanga, na wamekumbushwa hatima ya jamii zilizotangulia ambazo Mwenyezi Mungu aliwakataa kwa sababu ya kukufuru kwao.

They have been warned lest they be swallowed up by the earth or be overwhelmed by a sandy whirlwind, and they have been reminded of the fate of earlier communities whom God rejected for their disbelief.

Sura hiyo sasa inawauliza: ni nani mwingine isipokuwa Yeye anayeweza kuwapa kinga dhidi Yake? Ni nani anayeweza kuzuia nguvu Zake isipokuwa Mola Mwenye Rehema Mwenyewe?" Hakika makafiri wamepotea katika udanganyifu wa nafsi zao?" Udanganyifu huo wa nafsi unawapa hisia ya uongo ya usalama na amani. Wanategemea hisia hii ya uongo ya usalama wakati ule ule ambao wamo wazi mbele ya nguvu Zake.

Now the surah asks them: who other than He can give them protection against Him? Who can ward off His might other than the Lord of Grace Himself?“ The unbelievers are truly lost in self delusion?' Such self-delusion gives them the false feeling of safety and security. They rely on this false sense of security at the very moment they are exposed to His might.

Hawana imani wala tendo jema la kuweka mbele ili kuomba huruma yoyote kutoka kwa Mola Mwenye Rehema.

They have neither faith nor good action to put forward in support of any plea for mercy from the Lord of Grace.

Sura hiyo inataja riziki wanazofurahia lakini chanzo chake wanakipuuza. Hawaogopi kwamba riziki hiyo inaweza kuzuiwa, bali wanaendelea kujivuna kwa kiburi.

Next, the surah mentions the provisions they enjoy but the source of which they overlook. They do not fear that this might be withheld, but instead continue to behave arrogantly:

Nani atakuruzukuni, ikiwa Yeye atazuia riziki yake? Lakini wao wanaendelea na kiburi chao na uasi.

Zaidi ya haya yote, walimweleza Nabii ﷺ na wale waliomfuata kuwa wamepotea njia, wakidai kuwa wao wameongozwa vizuri zaidi kuliko wao. Jambo hilo hilo huelekezwa dhidi ya wanaolingania imani na wale wasioamini katika kila jamii. Kwa hiyo, sura inachora picha halisi ya hali ya pande zote mbili: “Je, yule anayetambaa kifudifudi juu ya uso wake yuko katika uongofu bora zaidi kuliko yule anayetembea wima katika njia iliyonyooka?” (Aya ya 22). Yule anayetambaa kifudifudi ni ama mtu anayetembea kweli juu ya uso wake badala ya kutumia miguu yake kwenye njia sahihi, au ni mtu anayejikwaa anapotembea, akaanguka kifudifudi. Kisha anajiinua tu ili ajikwae tena. Hali zote mbili ni za kusikitisha, zimejaa mateso na taabu.

On top of all this, they described the Prophet and those who followed him as having gone astray, claiming that they were better guided than them. The same is levelled at the advocates of faith by unbelievers in every community. Therefore, the surah paints a true to life image of the status of both parties: “A he who goes grovelling on his face better guided than the one who walks upright on a straight path?” (Verse 22) The one who grovels on his face is either someone who actually walks on his face instead of the right way using his feet and legs, or is someone who trips as he walks, falling on his face. He then lifts himself up only to trip again. Both are miserable conditions, beset with affliction and hardship.

Hakuna hata moja kati ya hizo mbili inayoongoza kwenye mwongozo sahihi au wema. Ni mbali kiasi gani hali hizo zilivyo na hali ya yule anayetembea wima, imara katika njia isiyo na mitego wala upotovu, akijua kikamilifu lengo analoelekea.

Neither leads to proper guidance or goodness. How far removed such conditions are from that of one who walks upright, steady along a way that is free of pitfalls and crookedness, fully aware of the goal towards which he moves.

Hali ya kwanza ni ya mtu mwenye huzuni aliyepotoka kutoka katika njia ya Mwenyezi Mungu, na hivyo amenyimwa uongofu Wake. Yuko katika mgongano na sheria za Mwenyezi Mungu na viumbe Wake, akichukua njia tofauti na yao. Kwa hiyo, daima anaanguka na kujikwaa, amechoka na amepotea.

The first is the situation of a miserable person who has deviated from Gods way and, as such, become deprived of His guidance. He is on a collision course with Gods laws and creatures, taking up a way different from theirs. Therefore, he is always falling and tripping, tired and lost.

Hali ya pili ni ile ya mtu mwenye furaha, anayenufaika kwa uongozi wa Mwenyezi Mungu na anayefurahia kusafiri katika njia iliyopangwa na waumini wanaomtukuza na kumsifu daima. Hivyo, anajiunga na msafara wa ulimwengu wote pamoja na viumbe vyote hai na visivyo hai.

Kikumbusho kinafuata kikiweka wazi kwamba Mungu hajawaumba wanadamu na kuwapa sifa zao zote za kipekee bila mpangilio, bila kusudi maalum: yote ni kwa ajili ya kuanzisha maisha yanayojumuisha mtihani, kisha kutoa malipo na jazaa mwishoni.

A reminder follows making it clear that God has not created mankind and given them all their distinctive qualities haphazardly, without a definite purpose: it is all for the purpose of initiating life that incorporates a test and then the administering of reward and requital at the end:

"Na Yeye ndiye aliyekufanyeni wengi juu ya ardhi; na kwake Yeye mtakusanywa." (Aya ya 24)

“And He it is who caused you to multiply on earth; and to Him you shall be gathered.” (Verse 24)

Neno la Kiarabu *dhar'* linalotumika katika aya kuashiria kuzidishwa, pia lina maana ya ‘kutawanyika mbali na kwa upana’, jambo linalotoa tofauti katika taswira na maana na kitendo cha pili cha kukusanya. Sura inatoa taswira zote mbili katika aya fupi ili kuziweka mbele ya macho yetu kwa uwazi.

The Arabic term dhar' used in the verse to denote multiplication also signifies ‘spreading far and wide’, which provides a contrast in both image and meaning with the second action of gathering. The surah gives both images in a short verse so as to present these vividly before our eyes.

Hivyo, watu waliotapakaa kote duniani watatambua kwamba wanaelekea kwenye mwisho utakaowakusanya wote pamoja kwa kusudi la mwisho: kusudi linalofikisha mtihani wa uhai na mauti kwenye lengo lake la mwisho.

Thus, people who have spread all over the earth will realize that they are moving towards an end that brings them all together for an ultimate purpose: one that brings the test of life and death to its final goal.

Sura inaendelea kisha kutaja shaka zao kuhusu huu mkusanyiko ulioahidiwa: “Nao husema: ‘Ahadi hii itatimia lini, ikiwa mnayosema ni ya kweli?’” (Aya ya 25) Swali kama hili huulizwa tu na mtu aliye na shaka kubwa au mtu anayekataa kwa ukaidi. Kujua wakati halisi wa kutimia kwa ahadi hakuongezi chochote katika ukweli wake. Pia haihusiani na ukweli kwamba ni wakati uliowekwa kwa ajili ya malipo baada ya mtihani kukamilika. Kwao ni sawa iwe itatokea kesho au baada ya mamilioni ya miaka. Lililo hakika ni kwamba litatokea.

The surah then mentions their doubts concerning this promised gathering: “ They say: 'When is this promise to be fulfilled, if what you say be true?™ (Verse 25) Such a question is put only by one who is in serious doubt or one who is in stubborn denial. Knowing the exact time of the fulfilment of the promise adds nothing to its truth. It has nothing to do with the fact that it is the time appointed for requital after the test has been completed. It is the same to them whether it takes place tomorrow or after millions of years. What is certain is that it is going to happen.

Makafiri walitamani kwamba Mtume na kundi dogo lililomfuata wangekufa hivi karibuni, na hivyo kuwaondolea tatizo lililowasababishia wasiwasi mkubwa. Walishauriana wao kwa wao kuendelea kuvumilia hadi atakapokufa, ndipo wangeweza kurekebisha mambo na kurejea maisha yao kama zamani. Wakati mwingine walitoa dai kwamba Mwenyezi Mungu angemchukua Muhammad ﷺ na wafuasi wake kwa sababu walikuwa wamepotoka, wakizusha uongo juu ya Mungu! Kwa hiyo, sura inapowawekea mbele picha ya kukusanywa na kulipwa kwa matendo siku ya Hukumu, inawatahadharisha kwamba hata matakwa yao yakitimia, hawatakuwa salama kutokana na matokeo ya kukufuru kwao. Basi, ni bora zaidi kwao kujiandaa vizuri kwa siku hii iliyowekwa, iliyoonyeshwa kwao kana kwamba inatokea hapo hapo sasa:

The unbelievers hoped that the Prophet and the small group that followed him would soon perish, thereby ridding them of a problem that caused much anxiety. They counselled each other to persist until he so died, when they would be able to patch things up and resume their life as before. Sometimes they voiced the claim that God would take Muhammad and his followers away because they were in error, fabricating lies against God! Hence, as the surah puts before them the scene of gathering and requital on the Day of Judgement, it alerts them to the fact that even if their wish were fulfilled, they would not be immune from facing the consequences of their disbelief. Therefore, it is far better for them to be well prepared for this appointed day, shown to them as though it were taking place there and then:

Sema: Fikirini tu: je, Mungu akiniangamiza mimi na wale wanaonifuata, au akiturehemu sisi, ni nani atakayewalinda makafiri dhidi ya adhabu iliyo chungu? (Aya ya 28)

Say: Just think: whether God destroys me and those who follow me, or bestows mercy upon us, who will protect the unbelievers from painful suffering? (Verse 28)

Wanapaswa kuzingatia hali yao wenyewe na mustakabali wao wenyewe. Ni faida gani ingewapata iwapo Nabii ﷺ na wafuasi wake wangekufa? Vilevile, endapo Mwenyezi Mungu angewarehemu Nabii ﷺ na wafuasi wake, hilo lisingewalinda wasiokuwa waumini dhidi ya hatima yao isiyoepukika. Mwenyezi Mungu, ambaye aliwaacha wazidi kuongezeka duniani na ambaye hatimaye atawakusanya, ni wa milele. Yeye hafi kamwe. Hata hivyo, sura hiyo haiwaambii, "Ni nani atakayekulinda na adhabu?" Haibainishi kwamba wao ni wasiokuwa waumini. Inawaeleza tu kuhusu adhabu chungu inayowasubiri wasiokuwa waumini. Huu ni mwelekeo wa busara, unaoingiza hofu mioyoni mwao upande mmoja, na upande mwingine unawapa nafasi ya kutafakari hali yao. Lau sura ingewaelezea kuwa wasiokuwa waumini na kwamba hakika watapata adhabu chungu, huenda wangejibu kwa kukataa waziwazi na ukaidi wa kiburi. Mara nyingi, kutoa dokezo kunafaa zaidi kuliko kutoa kauli ya moja kwa moja.

They will be well advised to think of their own situation and their own future. What benefit would accrue to them if the Prophet and his followers died? Likewise, should God bestow His mercy on the Prophet and his followers, this would not by itself protect the unbelievers from their inevitable fate. God, who let them multiply on earth and who will eventually gather them, is eternal. He never dies. Yet the surah does not say to them, who will protect you from suffering?’ It does not specify that they are unbelievers. It simply tells them of the painful suffering that awaits unbelievers. This is a wise approach, instilling fear in their hearts on the one hand, and on the other giving them the chance to review their situation. Had the surah described them as unbelievers and that they would be certain to suffer painful punishment, they might have retoned with outright rejection and stubborn insolence. It is often the case that dropping a hint is far more effective than making a blunt statement.

Sura hii inamalizika kwa tanbihi inayotaja adhabu katika maisha haya ya sasa, kwa njia ya kuwanyima makafiri jambo muhimu zaidi katika uhai, yaani maji.

The surah ends with a note that mentions punishment in this present life in the form of depriving the unbelievers of the most essential thing of life, namely, water:

Fikiria: kama maji yako yote yangezama chini ya ardhi, ni nani angekupa maji safi yanayotiririka? (Aya ya 30)

Say: Just think: if all your water were to sink underground who would give you clear flowing water? (Verse 30)

Jambo hili ni jambo lililo karibu sana na lenye umuhimu mkubwa katika maisha ya watu. Kwa hiyo wanapaswa kulizingatia kwa makini hatua hii ikiwa hawawezi kuifikiria Siku ya Kiyama kuwa ni jambo la hakika. Mamlaka yote yako mikononi mwa Mungu, naye anaweza kutimiza jambo lolote. Itakuwaje hali yao endapo Mungu atapenda wanyimwe kipengele hiki muhimu zaidi cha maisha? Wameachwa wakitafakari tukio hili lisilofikirika, endapo Mungu atapenda litokee.

This is something so close and necessary for peoples lives. They should therefore consider this move carefully if they cannot think of the Day of Judgement as certain. All dominion rests in Gods hand and He is able to accomplish anything. What will their position be should He will that they be deprived of this most essential life element? They are left to contemplate this unthinkable eventuality, should God will it to happen.

Hivyo, sura hii inamalizika, baada ya kutupeleka katika ziara kubwa inayofika kwenye upeo mkubwa na kina kirefu. Karibu kila aya inatoa mpigo wa kipekee. Inaweza kuonekana kama safari katika mambo yasiyojulikana, au kwa hakika katika ulimwengu wa karibu na unaoonekana ambao mara nyingi hupuuzwa. Ni sura kubwa, kubwa zaidi kuliko urefu wake au idadi ya aya zake. Ni kama mishale inayoelekeza mbali kwenye upeo wa mbali, kila moja ikilenga ulimwengu tofauti.

Thus, this surah concludes, having taken us on a grand tour reaching up to great horizons and profound depths. Almost every verse provides a distinct beat. It can be seen as a journey into the unknown, or indeed into a close, visible world that is often overlooked. It is a grand surah, much greater than its length or the number of its verses. It is like arrows pointing far into the distance, with each aiming at a separate world.

Sura hii inashughulikia dhana kadhaa muhimu sana za Kiislamu.

The surah addresses a number of very important Islamic concepts.

Inathibitisha ukweli wa uweza kamili wa Mungu na enzi Yake kamili; mtihani wa kifo na uhai kama utangulizi wa ufufuo na malipo; uzuri na ukamilifu wa mpango wa Mungu; ujuzi Wake kamili wa siri na mawazo ya ndani; kwamba Mungu ndiye chanzo cha riziki zote; ulinzi Wake juu ya viumbe vyake vyote; na uwepo Wake pamoja na kila kiumbe, pamoja na ukweli mwingine kadhaa ambao ni sehemu ya dhana ya muumini kuhusu Mungu, ulimwengu na maisha. Ni kutokana na dhana hii ambapo muumini hupata kanuni yake ya maisha na mtazamo wake kuhusu Mungu, nafsi yake, wanadamu wengine, viumbe hai na ulimwengu. Ni dhana hii inayounda dhamiri ya muumini, hisia zake, haiba yake, maadili yake na viwango vyake.