Sehemu hii ya tatu inaanza kwa kuonyesha hali ambayo wanadamu walifikia baada ya vizazi vilivyoshuhudia wajumbe wa Mwenyezi Mungu. Hii ndiyo hali ambayo Mtume wa mwisho wa Mwenyezi Mungu aliwakuta nayo. Walikuwa katika mzozo kuhusu ukweli mmoja uliohubiriwa na wajumbe wote wa Mwenyezi Mungu.

This third passage begins by showing the state mankind reached after the generations which witnessed God’s messengers. This is the state God’s last Messenger found them in. They were in dispute over the single truth preached by all God’s messengers.

Sura hii inaonyesha watu wasiojali ukweli ambao Mtume wa mwisho ameuweka mbele ya macho yao. Katika ujinga wao, hawakujua kabisa matokeo ambayo wangekabiliana nayo. Kwa upande mwingine, waumini wanamwabudu Mungu peke yake, wanatenda mema na wanaendelea kuogopa yale yaliyo mbele yao. Wanashangazwa sana na ukweli kwamba hakika watarudishwa kwa Mungu. Hali hizi mbili zinatofautiana kabisa: muumini yuko macho, mwangalifu na anazingatia maonyo, wakati asiyeamini amezama katika ujinga, bila kujua kilicho mbele yake.

The sūrah shows people oblivious of the truth the final Messenger put before their eyes. In their ignorance, they were totally unaware of the consequences they were bound to face. By contrast, believers worship God alone, do good deeds and remain apprehensive of what lies before them. They are in awe over the fact that they will inevitably be returned to God. The two situations are in perfect contrast: a believer is alert, cautious and heeding the warnings, while an unbeliever is deep in ignorance, unaware of what lies ahead.

Kifungu hiki kinawashughulikia kwa njia tofauti: wakati mwingine kinalaani mwenendo wao, na wakati mwingine kinajadili shaka zao na kuwapa majibu yaliyo wazi. Kifungu pia kinagusa upande wao wa ndani zaidi, kikionyesha kile kinachowahimiza watu kuamini, iwe ndani ya nafsi zao wenyewe au katika ulimwengu kwa ujumla. Aidha, kinachukua baadhi ya mambo wanayoyachukulia kawaida, na kuyatumia kama hoja dhidi yao.

The passage addresses them in different ways, at times denouncing their attitude, and at others discussing their doubts and providing clear answers to them. The passage also addresses their finer nature, pointing out what encourages people to believe, whether it be within themselves or in the universe at large. It also picks up some of what they take for granted, using these as argument against them.

Mwishoni mwa sura, inawaacha katika hatima yao isiyoepukika. Inamwambia Mtume Muhammad ﷺ kwamba aendelee na juhudi zake, akieleza ujumbe wake. Asisikitike kwa kukataa kwao kwa ukaidi. Aondoe maovu yao kwa mema, na ajikinge kwa Mwenyezi Mungu dhidi ya Shetani, ambaye hujitahidi sana kuwaongoza wanadamu kwenye njia ya upotovu.

Lakini watu wamejigawanya katika makundi, kila kundi likifurahia kile walichonacho.

But people have divided themselves into factions, each delighting in what they have.

Basi waache wakiwa wamezama katika ujinga wao hadi wakati uliowekwa. Je, wanadhani kwamba kwa mali yote na watoto ambao Sisi Tunawapa, Sisi tunawaharakishia mema yote? Hapana kabisa! Lakini hawana ufahamu.

So, leave them alone, lost in ignorance, till a time appointed. Do they think that by all the wealth and offspring We provide for them We hasten to them all that is good? By no means! But they are devoid of perception. (Verses 53-56)

Mitume wote (amani iwe juu yao wote) walikuwa wa umma mmoja, wakihubiri ujumbe uleule, ibada ileile, na wakifuata mwelekeo uleule. Lakini mitume walipokwisha kuondoka, wanadamu walisambaratika katika makundi mbalimbali ambayo hayakuweza kukubaliana juu ya njia gani ya kufuata.

All messengers (peace be upon them all) belonged to a single nation, preaching the same message, worship and pursuing the same direction. But when the messengers had gone, mankind splintered into different groups which could not agree on what line to follow.

Qur'ani inaonyesha mgawanyiko kama huo kuwa ni watu wanaogombana, wanaogawanyika katika makundi, wanaobishana na kujitenga na wenzao. Picha inayochorwa hapa imejaa juhudi na harakati. Mwishowe kila kundi linabaki na sehemu tu ya jumla, likifurahia uwezo wake wa kushikilia sehemu hiyo. Kwa sababu hiyo, hakuna kundi linalofikiria chochote isipokuwa kile linachodhani kuwa nacho. Kila mmoja anaenda njia yake, akifunga kila mlango ili hakuna mwanga wala upepo mpya wa hewa unaopenya. Wote wanaishi katika vyumba vyao vilivyotengwa, wakiwa na shughuli nyingi na kile walicho nacho, wasijue chochote kingine.

The Qur’ān portrays such divergence as people in conflict, splitting into factions, quarrelling and pulling apart from each other. The picture drawn here is full of effort and movement. In the end each faction is left with only a portion of the whole, delighting at their ability to hold on to this. Hence, no faction thinks of anything other than what it supposedly possesses. Each goes its separate way, shutting up all inlets so that no ray of light or fresh breath of air comes through. All live in their isolated quarters, busy with what they have, ignorant of everything else.

Baada ya taswira hii kuchorwa, sūrah inamgeukia Mjumbe wa Mungu: "Basi waache, wakiwa wamezama katika ujinga wao, mpaka wakati uliowekwa." (Aya ya 54) Waache wachukue muda wao, wakiwa wamejishughulisha na mambo yao wenyewe, mpaka wakati wao uliowekwa ufike bila shaka, na kuweka wazi hatima yao.

Uislamu unahakikisha kwamba mioyo ya wafuasi wake daima iko macho. Huu ni macho yanayotokana na imani tangu wakati imani inapoingia moyoni mwa mtu. Haupingi nguvu ya kibinadamu, wala si mzito mno kwa mwanadamu kuudumisha. Ni suala la hisia nyeti zinazoimarishwa na uhusiano wa muumini na Mwenyezi Mungu pamoja na tahadhari yake katika hali zote, akijilinda dhidi ya dhambi. Ni jambo lililo ndani ya uwezo wa watu kabisa mwanga wa imani unapoangaza mioyoni mwao: "Hatumtwiki nafsi yoyote zaidi ya uwezo wake. Tunayo kitabu kinachotamka kwa haki. Hawatadhulumiwa." (Aya ya 62)

Islam ensures that its followers’ hearts are always alert. This is an alertness generated by faith right from the moment it settles in a person’s heart. It neither defies human power, nor is too hard for man to sustain. It is a question of sensitivity enhanced by a believer’s bond with God and his watchfulness in all situations, guarding against sin. It is perfectly within people’s power when the light of faith shines in their hearts: “We do not charge a soul with more than it can bear. We have a record that speaks the truth. None shall be wronged.” (Verse 62)

Mwenyezi Mungu ameweka wajibu wa watu kwa kuzingatia mielekeo yao na uwezo wao, kwani Yeye ndiye anayejua hayo.

God has established people’s duties as He knows their inclinations and abilities.

Atawahesabu kwa msingi wa yale wanayoyafanya kwa uwezo wao. Hawatwishi yale wasiyoweza kuyabeba, wala hapuuzi kitendo chochote kidogo wanachokifanya. Matendo yao yote yameandikwa katika 'kitabu kinachonena kwa haki,' kinachoonyesha thamani yake kamili. Bila shaka, Mwenyezi Mungu ni sahihi katika hesabu Yake.

He will hold them to account on the basis of what they do within their ability. He neither charges them with what they cannot bear, nor dismisses any little thing they do. All their deeds are documented in a ‘record that speaks the truth,’ highlighting it in its full value. Needless to say, God is precise in His reckoning.

Hata hivyo, watu huwa wanapuuza ukweli kwa sababu nyoyo zao hazigusiwi na nuru yake yenye kuhuisha. Hivyo basi, hubaki wakijishughulisha na mambo madogo madogo, wakiwa wamepotea katika njia ya kizunguzungu isiyoisha. Huamka tu wanapokabiliwa na maangamizi yasiyoepukika, wakiangalia mateso yanayowasubiri na kupokea lawama kali yenye kudhalilisha:

People, however, tend to overlook the truth because their hearts are not touched by its invigorating light. Hence, they remain preoccupied with petty concerns, lost in a perpetual maze. They are only awakened when faced with inevitable doom, looking at the suffering that awaits them and enduring a humiliatingly and strong reproach:

Baada ya kuwaonyesha makafiri tukio hili la kulaumiwa huko Akhera, sura inawarejesha katika dunia hii, ikiwauliza kuhusu mtazamo wao: ni nini kinachowazuia kukubali yale wanayoambiwa na Mjumbe wa Mwenyezi Mungu, ambaye wanamjua kuwa ni mtu wa amana? Ni shaka gani walizo nazo zinazowazuia kufuata mwongozo wa Mwenyezi Mungu? Kwa nini wanaupuuza na kuudhihaki wakati unawakilisha ukweli mtupu?

Having shown the unbelievers this scene of reproach in the hereafter, the sūrah takes them back to this world, questioning them about their attitude: what stops them from accepting what they are told by God’s Messenger, whom they know to be a man of trust? What doubts do they have to prevent them from following divine guidance? Why do they turn away from it, ridiculing it when it represents the absolute truth?

Je, hawajapata kuutafakari neno hili [la Mungu]? Au limewajia jambo ambalo halikuwajia baba zao wa zamani? Au hawamjui Mtume wao, ndiyo maana wanamkataa? Au wanasema kwamba ndani yake kuna wazimu kidogo? Hapana, amewaletea haki; na haki hiyo wengi wao wanaichukia.

Have they, then, never tried to understand this word [of God] Or has there come to them something that never came to their forefathers of old? Or do they not recognize their Messenger, and so they deny him? Or do they say that there is in him a touch of madness? Nay, he has brought them the truth; and the truth do most of them detest.

Lau haki ingalikuwa imefuata matamanio yao, mbingu na ardhi pamoja na vyote vilivyomo humo vingeharibika kabisa. Bali Sisi tumewapa kile kinachowaletea heshima, lakini wao wanakigeuka kutoka katika heshima hii. Au unawaomba malipo? Lakini malipo ya Mola wako ni bora zaidi, kwani Yeye ndiye Mbora wa wanaoruzuku. Hakika wewe ni mwenye kuwaita kwenye njia iliyonyooka. Na wale wasioamini Akhera hakika wanapotoka kwenye njia iliyo sawa.

Had the truth been in accord with their desires, the heavens and the earth, together with all that lives in them, would surely have been in utter corruption. Nay, We have given them all that brings them glory. Yet from this their glory they turn away. Or do you ask of them any recompense? But the recompense given by your Lord is best, since He is the best of providers. Most certainly, you call them to a straight path. But those who will not believe in the life to come are bound to deviate from the right path.

(Aya 68-74)

(Verses 68-74)

Ujumbe ambao Muhammad, Mjumbe wa Mungu, aliuhubiri hauwezi kukataliwa na mtu yeyote anayeutazama kwa makini, akitumia akili yake. Ni mfano wa uzuri, ukamilifu, uthabiti na mvuto. Unaendana na asili ya binadamu, unazungumza na akili na mioyo ya watu, unaainisha njia ya kuinua maisha ya mwanadamu, na unaweka katiba nzuri ya kufuatwa pamoja na kanuni kamili ya haki. Pia unajumuisha yale yanayojibu mahitaji ya asili ya binadamu na yanayosaidia maendeleo na kuendelea kwake. ﷺ "Je, hawakuwahi kujaribu kulielewa neno hili (la Mungu)?" (Aya ya 68) Hii ndiyo siri iliyo nyuma ya mtazamo wao.

Makafiri hawa ni watu ambao wamepotea njia na hawanufaiki tena na majaribu wanayokumbana nayo, iwe ni majaribu ya neema na utajiri au yale ya dhiki na shida. Kwa hiyo, wanapojaribiwa kwa neema, "wao wanadhani kwamba kwa mali yote na watoto tunaowapa, tunawaharakishia mema yote?" (Aya 55-56) Hata wanapojaribiwa kwa taabu na dhiki, mioyo yao hailainiki, wala dhamiri zao hazaamki. Hawamrudii Mungu, wakimwomba amwondolee dhiki yao. Wanaendelea katika hali hiyo hadi Siku ya Hukumu, watakapokumbwa na adhabu kubwa zaidi. Hapo watakuwa wenye kukata tamaa kweli kweli na wenye kuchanganyikiwa.

These unbelievers are people who have lost their way and no longer benefit from the tests to which they are exposed, be they tests of plenty and affluence or those of hardship. Hence, when they are tested with favour “they think that by all the wealth and offspring We provide for them We hasten to them all that is good?” (Verses 55-56) Even if they are tested with difficulty and hardship, their hearts are not softened, nor are their consciences awakened. They do not turn back to God, appealing to Him to remove their hardship. They remain in such a condition until, on the Day of Judgement, they are visited with an even greater suffering. Then they will be truly desperate and bewildered.

Hata kama tungewahurumia na kuondoa dhiki yoyote iliyowasibu, bado wangeendelea na kiburi chao cha kupindukia, wakipapasa kwa upofu huku na kule.

Even were We to show them mercy and remove whatever distress might afflict them, they would still persist in their overweening arrogance, blindly stumbling to and fro.

Hakika Sisi tulewakabili kwa adhabu, lakini hawakunyenyekea mbele ya Mola wao, wala hawakujikabidhi kwa unyenyekevu. Lakini tutakapowafungulia mlango wa adhabu kali kabisa, watakata tamaa kabisa ndani yake. (Aya 75-77)

Indeed, We took them to task, but they neither humbled themselves before their Lord, nor do they submissively entreat [Him]. Yet when We open before them a gate of truly severe suffering, they will plunge in despair. (Verses 75-77)

Hizi ni sifa za kawaida miongoni mwa watu wa aina hii. Wana mioyo migumu, wamesahau wajibu wao kwa Mungu, na wanakanusha Akhera. Washirikina waliompinga Mtume ﷺ alipokuwa akitangaza ujumbe wake walikuwa wa aina hiyo hiyo.

These are common features among such people. They are hard hearted, oblivious of their duties to God, and they deny the hereafter. The idolaters who opposed the Prophet when he delivered his message were of the same type.

Kuonyesha unyenyekevu wakati wa dhiki, na kumgeukia Mungu, kumwomba kwa unyenyekevu na kumtambua kuwa ndiye kimbilio pekee na tegemeo pekee, ni dalili ya mabadiliko ya moyo na kurudi kwenye imani. Moyo unaoweka uhusiano wa namna hii na Mungu hakika utalainika.

Sura sasa inaacha kujadiliana na makafiri, na inasimulia madai yao kuhusu ufufuo na hesabu katika maisha ya Akhera. Mjadala huu unafuata orodha ndefu ya ishara na dalili zinazothibitisha umoja wa Mungu na kwamba Yeye ndiye Muumbaji pekee anayesababisha uhai na kifo.

The sūrah now stops its argument with the unbelievers, and reports their claims about resurrection and reckoning in the life to come. This discussion follows a long list of signs and pointers confirming God’s oneness and His being the only Creator who causes life and death.

Lakini wao husema kama walivyosema watu wa zamani. Husema: "Je! Tutakapokufa na kuwa udongo na mifupa, tutafufuliwa tena? Hili tumeahidiwa hapo kabla, sisi na baba zetu! Hii si chochote ila ni hadithi za watu wa kale."

But they say like the people of old times used to say. They say: ‘What! After we have died and become dust and bones, shall we be raised to life? This we have been promised before, we and our forefathers! This is nothing but fables of the ancients.’ (Verses 81- 83)

Madai zao zinaonekana za kipekee sana baada ya sura hii kutaja ishara nyingi zinazoshuhudia mipango ya kina ya Mungu na lengo lake thabiti la uumbaji. Ni Yeye aliyempa mwanadamu kusikia, kuona na akili, ili awajibike kwa matendo yake. Hivyo atapata thawabu kubwa kwa matendo yake mema, au adhabu kwa mabaya yake. Hesabu ya kweli na malipo hutokea kikamilifu katika maisha ya Akhera. Tunachokiona katika maisha haya ni kwamba malipo, mema au mabaya, hayatokei hapa duniani. Haya huachwa hadi yatakapostahili kulipwa katika maisha ya Akhera.

Their claims sound exceptionally singular after the sūrah has enumerated many of the signs that testify to God’s elaborate planning and His definite purpose of creation. It is He who has granted man his hearing, eyesight and mind, so that he is responsible for his deeds. He will thus earn a generous reward for his good actions or punishment for his bad ones. True reckoning and reward occur in full in the life to come. What we see in this life is that reward, whether good or bad, does not take place on earth. These are left until they fall due in the life to come.

Mungu hutoa uhai na husababisha kufa. Kwa hiyo, kufufuliwa si jambo gumu hata kidogo. Uhai hupulizwa ndani ya viumbe kila wakati, na ni Mungu peke yake anayejua unakotoka.

God grants life and causes death. Hence, resurrection is by no means difficult. Life is breathed into beings at every moment, and it is only God who knows where it originates.

Tatizo la makafiri hawa si kwamba wameshindwa kuthamini hekima ya Mwenyezi Mungu na uwezo wake wa kuwafufua viumbe. Wao pia wanazifanyia dhihaka ahadi za ufufuo na malipo, wakisema kwamba ahadi hiyo hiyo ilitolewa kwa babu zao, lakini hakuna chochote cha aina hiyo ambacho kimetokea bado. "Tumeahidiwa haya hapo kabla sisi na baba zetu! Haya si chochote ila ni hadithi za kale." (Aya ya 83) Ufufuo hakika utatokea wakati na mahali ambapo Mwenyezi Mungu ameuwekea katika mpango wake makini. Hautasogezwa mbele wala kurudishwa nyuma kwa ombi la mtu yeyote, wala kwa kujibu dhihaka za mtu yeyote asiyeweza kuona ukweli.

Baada ya kuyakanusha madai yote ya washirikina kuhusu Mwenyezi Mungu, kwamba amejichukulia mwana au washirika, sūrah inabainisha wazi kanuni ya kweli ya umoja wa Mungu kama alivyoieleza Mtume wake, Mtume Muhammad ﷺ.

Having refuted all the idolaters’ claims about God, taking to Himself a son or partners, the sūrah states in all clarity the true principle of God’s oneness as explained by His Messenger, the Prophet Muhammad (peace be upon him):

Hapana, Tumewateremshia ukweli; lakini wao hakika ni waongo. Mungu hakujichukulia mtoto yeyote kamwe, wala hakuwahi kuwepo mungu yeyote pamoja naye.

Nay, We have revealed to them the truth; and yet, they are certainly lying. Never did God take to Himself any offspring, nor has there ever been any deity alongside Him.

Lau kungelikuwepo miungu mingine, kila mmoja wao angeliondoa uumbaji wake, na bila shaka wangejaribu kujiweka juu ya wengine. Utukufu usio na kikomo ni wa Mungu, ametakasika mbali na kila kitu wanachomsifia nacho. Yeye anajua yaliyo mbali na ufahamu wa binadamu, na yote yanayoweza kushuhudiwa. Ametukuka sana juu ya chochote wanachomshirikisha naye. (Aya 90-92)

Had there been any, each deity would surely have taken away his own creation, and they would surely have tried to establish superiority over one another. Limitless in His glory is God, far above all that which they attribute to Him. He knows all that is beyond the reach of human perception, and all that can be witnessed. Sublimely exalted is He above anything they associate as partner with Him. (Verses 90-92)

Zingatia namna taarifa hii inavyotumia mbinu na mitindo tofauti. Kwanza, mjadala wote na washirikina unafungwa, na uongo wao unathibitishwa kwa msisitizo: "Hapana, tumewateremshia haki; na bila shaka wao ni waongo." (Aya ya 90) Kisha zinafuata baadhi ya maelezo ya uongo wao: "Mwenyezi Mungu hakujichukulia mtoto yeyote, wala hakukuwepo mungu yeyote pamoja naye." (Aya ya 91) Kisha inatolewa dalili isiyopingika inayobatilisha madai yao yote na kuonyesha upuuzi wa imani za kishirikina zinazotegemea kumshirikisha Mungu: "Lau kungekuwepo miungu mingine, kila mungu angalichukua viumbe vyake." (Aya ya 91) Kila mungu angesisitiza kujitegemea kwake na kuendesha mambo ya viumbe vyake kwa mujibu wa sheria yake mwenyewe. Hivyo, kila sehemu ya ulimwengu, na kila kundi la viumbe, lingekuwa na msingi na sheria tofauti. Lisingekuwepo kanuni moja ya pamoja inayowahusu wote. Kwa hiyo, miungu hiyo "ingalijaribu kujiinua juu ya wengine." (Aya ya 91) Ubora huo ungeweza kuchukua sura ya sheria iliyoendelea zaidi inayotumika katika sehemu fulani ya ulimwengu. Hata hivyo, ulimwengu kwa ujumla hauwezi kufanya kazi ipasavyo isipokuwa uwe chini ya sheria moja inayotumika kwa sehemu zake zote na viumbe vyote vinavyoishi ndani yake.