"Hakika, wenye kufaulu watakuwa ni waumini." (Aya ya 1) Hii ni ahadi ya kweli; naam, ni uamuzi thabiti unaohakikisha mafanikio kwa waumini. Tukiichukulia kuwa ni ahadi, tunajua kwamba Mwenyezi Mungu hashindwi kutimiza ahadi Zake; na tukisema kuwa ni uamuzi Wake, basi hakuna awezaye kuvuruga uamuzi wa Mungu. Kilichoahidiwa ni mafanikio katika maisha ya dunia hii na katika maisha ya Akhera; mafanikio kwa kila muumini binafsi na kwa jamii ya waumini. Muumini ataihisi mafanikio haya moyoni mwake na ataiona ikitimia katika maisha yake ya kila siku. Mafanikio ambayo Mungu anaahidi yanajumuisha yote ambayo wanadamu huyahusisha na mafanikio, pamoja na yale ambayo Mungu amewahifadhia waja Wake waaminifu.

“Truly, successful shall be the believers.” (Verse 1) It is a true promise; nay, it is a firm decision ensuring success for the believers. If we take it as a promise, we know God never fails to honour His promises; and if we say that it is His decision, then no one can ever foil a decision by God. What is promised is success in the life of this world and in the life to come; success for the individual believer and for the community of believers. A believer will feel this success in his heart and will see it coming true in his day to day life. The success God promises includes all that human beings associate with success and what God keeps in store for His faithful servants.

Basi, hao waja waaminifu ni akina nani, waumini wanaopokea hati hii iliyoandikwa na Mwenyezi Mungu, yenye ahadi hii na tamko wazi la mafanikio? Ni waumini gani walioahidiwa wema wote, ushindi, furaha, mafanikio na riziki njema katika maisha haya duniani; na zaidi ya hayo wanaahidiwa kufanikiwa Akhera, watakapopokea malipo ya Mwenyezi Mungu na kufurahia radhi Zake? Pia watakuwa na mengi zaidi yanayojulikana kwa Mwenyezi Mungu pekee, na haya yatatolewa katika maisha yao yote mawili. Ni waumini gani hawa watakaorithi pepo ambamo watadumu?

So, who are those faithful servants, the believers who receive this document written by God, containing this promise and a clear declaration of success? Who are the believers promised all goodness, victory, happiness, success and goodly provisions in this life on earth; and further promised to be successful in the hereafter, when they receive God’s reward and enjoy His pleasure? They will also have much more that is known only to God, and this will be given in their two lives. Who are these believers who will inherit paradise where they will abide?

Aya 2-9 zinatupa orodha ya kina ya sifa zao. Wao ni wale "wanaonyenyekea katika Swalah zao, wanaojiepusha na yasiyo na maana, wanaoshughulika na matendo ya hisani, wanaojizuia na tendo la ndoa isipokuwa kwa wale waliounganishwa nao kwa ndoa, au wale waliowamiliki kwa haki – kwani basi hao hawana lawama, ilhali wale wanaotaka kwenda zaidi ya hapo ndio wavukao mipaka, ambao ni waaminifu kwa amana zao na ahadi zao, na ambao ni wenye bidii katika Swalah zao." (Aya 2-9) Basi, tuzifanyeje sifa hizi?

"Ambao wanashughulika kikamilifu katika matendo ya hisani." (Aya ya 4) Baada ya kujitokeza kutangaza unyenyekevu wao kwa Mungu na kuudhihirisha katika sala yao, na baada ya kujiepusha na yote yasiyo na maana, waumini wa kweli wanakamilisha hayo kwa kushiriki kikamilifu katika kutoa sadaka.

“Who are active in deeds of charity.” (Verse 4) Having come forward to declare their submission to God and demonstrate this in their prayer, and having turned away from all that is frivolous, true believers complement this by being active in charity.

Neno la Kiarabu linalotumika kwa sadaka ni zakāt, lakini neno hili mara nyingi hutumiwa kwa maana pana inayozidi mbali ibada ya kifedha ya lazima ambayo kwa kawaida huhusishwa nayo. Sadaka ya namna hii husafisha moyo wa mtu na mali yake. Huondoa ubinafsi na tamaa moyoni, na huzishinda chongezi za Shetani za kukatisha tamaa anapotuwekea mbele taswira ya umaskini, na huonyesha imani yetu kwa Mwenyezi Mungu. Pia hufanya mali yetu, au kilichobaki katika mali hiyo, kuwa safi na nzuri, huru kutokana na wajibu wowote na shaka zozote kuhusu uhalali wake. Zaidi ya hayo, sadaka huilinda jamii ya Kiislamu dhidi ya kutokuwa na uwiano unaotokana na ncha mbili za umaskini uliokithiri upande mmoja na utajiri uliopitiliza upande mwingine. Huwapa watu wote katika jamii ya Kiislamu usalama wa kijamii, hasa wale walio dhaifu zaidi, na huilinda jamii dhidi ya kusambaratika.

The term used in Arabic for charity is zakāt, but this word is often used in a wider sense that goes far beyond the obligatory financial worship with which it is normally associated. Such charity purifies man’s heart and money. It purges hearts of selfishness and greed, and overcomes Satan’s whispers of discouragement as he raises before us the spectre of poverty, and demonstrates our trust in God. It also makes our money, or what is left of it, pure and good, free of all obligations and doubts concerning its being lawful. Furthermore, charity protects the Muslim community against the imbalance that results from the extremes of poverty on the one side and affluence on the other. It provides social security for all individuals in the Muslim community, particularly the weaker elements, and it protects the community against disintegration.

"Wanaojizuia na tendo la ndoa..." (Aya ya 5) Hii ni dalili ya usafi wa nafsi ya binadamu, wa nyumba na wa jamii, na ya njia ya kujilinda mwenyewe, familia na jamii. Yote haya ni matokeo ya kujizuia kuingia katika dhambi na kuelekeza mioyo ya watu tu kwenye yale yaliyo halali. Hivyo, jamii ya Waislamu inalindwa dhidi ya uasherati usiodhibitiwa unaodhoofisha familia na kuruhusu kuongezeka na kukubalika kwa nasaba yenye shaka.

“Who refrain from sex...” (Verse 5) This is a pointer to the purity of the human soul, the home and the community, and to the way of protecting oneself, family and society. It is all the result of refraining from indulgence in sin and turning people’s hearts only to what is permissible. Thus, the Muslim community is protected from the unrestrained promiscuity that undermines the family and allows dubious parenthood to increase and become acceptable.

"Ambao ni waaminifu kwa amana zao na kwa ahadi zao." (Aya ya 8) Wao, watu binafsi na jamii kwa pamoja, wanaheshimu ahadi zao na kutekeleza amana zao. Mtu binafsi na jamii wote wana amana nyingi za kutunza, na ya kwanza kati yake ni amana iliyomo katika maumbile yao wenyewe, yaani, wameumbwa na Mungu katika hali ya unyoofu ili waweze kupatana na ulimwengu wote uliobaki ambao ni wao.

“Who are faithful to their trusts and to their pledges.” (Verse 8) They, individuals and community alike, honour their pledges and discharge their trust. Both the individual and the community have many types of trust to maintain, the first of which is the trust encapsulated in their own nature, i.e. they are created by God in an upright fashion so as to be in harmony with the rest of the universe to which they belong.

Hili linashuhudia umoja wa Mungu kupitia hisia ya asili ya umoja inayoongoza ulimwengu. Waumini ni waaminifu kwa amana hii kubwa, na wanailinda fitra yao isipotoke, ili iendelee kushuhudia umoja wa Mungu. Amana nyingine zinatokana na msingi huu wa kwanza.

This testifies to God’s oneness by the natural feeling of unity that governs the universe. Believers are faithful to this great trust, and they protect their nature from deviation so that it continues to testify to God’s oneness. Other trusts are derived from this basic element.

Ahadi ya kwanza ni kwamba Mwenyezi Mungu amechukua, na kuiweka ndani ya maumbile ya binadamu, ahadi ya kuamini kuwepo Kwake na umoja Wake. Ahadi zote nyingine, mikataba na makubaliano yote yanatokana na ahadi hii ya kwanza. Mwamini anapojifunga na jambo fulani, humfanya Mungu kuwa shahidi wake. Kutimiza ahadi zake ni, kwa mwamini, sehemu ya kumcha Mungu, yaani taqwā.

The first pledge is that God has taken from, and made ingrained in human nature, committing it to believe in His existence and His oneness. All other pledges, covenants and treaties derive from this first one. When a believer commits himself to something, he makes God his witness. Honouring his commitments is, to a believer, part of being God-fearing, of taqwā.

Jamii ya Waislamu pia inawajibika kutunza amana yake ya umma, na kutimiza ahadi zake kwa Mungu pamoja na wajibu unaotokana na ahadi hizo. Sūrah inatoa kauli yake kwa maneno ya jumla sana ili kujumuisha kila aina ya amana na ahadi. Waumini ni waaminifu kwa yote haya, wakati wote. Uaminifu ni sehemu ya tabia yao. Hakuna jamii inayoweza kutarajia kuwa na maisha yasiyo na mizengwe isipokuwa ahadi na amana zitimizwe, ili kila mtu na kila kundi wawe na uhakika wa kanuni hii ya msingi ya maisha ya jamii. Ni kanuni inayompa kila mtu hisia ya kuaminiana na usalama.

The Muslim community is also responsible for honouring its public trust, and for the fulfilment of its pledges to God and the duties that result from these pledges. The sūrah gives its statement in very general terms so as to include every type of trust and pledge. Believers are faithful to all these, at all times. Being faithful is part of their character. No community can hope to have a straightforward life unless pledges and trusts are fulfilled, so that every individual and group are certain of this basic rule of community life. It is the rule that gives everyone a sense of trust and security.

Baada ya kutoa maelezo ya kina kuhusu sifa na tabia za waumini, sūrah inaendelea kuonyesha dalili zilizomo ndani ya mwanadamu mwenyewe zinazoongoza kwenye imani. Inazungumzia hatua mbalimbali za ukuaji wa binadamu, kuanzia mwanzo kabisa wa asili ya binadamu, na kuishia kwa kufufuliwa siku ya Hukumu, ili kuweka uhusiano thabiti kati ya maisha haya na maisha ya Akhera.

Having given a detailed account of the qualities and characteristics of believers, the sūrah moves on to point out the indications available within man himself that lead to faith. It speaks of the various stages of development of a human being, starting with the very beginning of human origin, and ending with resurrection on the Day of Judgement, to establish a firm link between this life and the life to come:

Hakika Sisi tulimuumba mwanadamu kutokana na kiini cha udongo wa mfinyanzi. Kisha tukamweka kama tone la manii katika makazi salama. Kisha tukaumba kutokana na tone hilo donge linalojishikiza, na kutokana na donge hilo linalojishikiza tukaumba kiinitete. Kisha tukaumba ndani ya kiinitete mifupa, kisha tukaifunika mifupa kwa nyama. Kisha tukautoa kuwa kiumbe kingine.

Indeed, We create man out of the essence of clay, then We place him, a gamete, in a safe place of rest. Then We create out of the gamete a clinging cell mass, and out of the clinging cell mass We create an embryo. Then We create within the embryo bones, then We clothe the bones with flesh. We then bring this into being as another creation.

Utukufu ni wa Mwenyezi Mungu, Mbora wa waumbaji. Kisha baada ya haya yote, utakufa; kisha, utafufuliwa tena uhai siku ya Kiyama. (Aya 12-16)

Exalted be God, the best of creators. And then, after all this, you are destined to die; and then, you shall be restored to life on the Day of Resurrection. (Verses 12-16)

Mpangilio wa polepole wa uumbaji wa binadamu, unaofuata mfuatano uleule, unathibitisha kwanza ukweli wa Muumba, pamoja na upangaji makusudi katika mwenendo ambao uumbaji huo unafuata. Hili haliwezi kuwa matokeo ya bahati nasibu isiyo na maana. Wala haliwezi kuwa mwanzo wa kubahatisha unaoongoza kwenye mstari thabiti usioshindwa wala kupotoka kamwe. Ukweli ni kwamba binadamu huja kuwepo kwa namna wanavyokuja, badala ya njia nyingine yoyote inayowezekana, kwa sababu Muumba wetu anataka iwe hivyo, na Yeye hutenda mambo kulingana na mpango na muundo wake mwenyewe.

The gradual formation of man, following the same sequence, confirms first the truth of the Originator, and also the deliberate planning in the course such formation follows. This cannot be the result of blind coincidence. Nor can it be a random beginning leading to a consistent line that never fails or deviates. The truth is that human beings come into existence in the way they do, rather than any other possible way, because our Creator wants it this way, and He does things according to His own plan and design.

Hii inatumika kwa asili ya jamii ya binadamu: huanza kutoka kwenye kiini cha udongo. Kwa upande wa watu binafsi, hupitia hatua zinazojulikana sana: “Kisha Tunamweka, kama tone la manii, mahali salama pa kutulia.” (Aya ya 13) Mfumo wa uumbaji unaozaa watu wapya wa jamii ya binadamu, na njia yao ya kuzaliana, hufuata mkondo uliowekwa na Mwenyezi Mungu. Tone la majimaji hutoka kwa mwanaume ili kutulia kwenye mji wa mimba wa mwanamke.

This applies to the origin of the human race: it starts from an essence of clay. As for individual human beings, they go through well known stages: “Then We place him, a gamete, in a safe place of rest.” (Verse 13) The creation formula that brings about new individuals of the human race, and their method of reproduction, follows a line set by God. A drop of fluid is discharged from the man to settle in the woman’s uterus.

Si tone zima, bali ni seli moja kati ya mamia ya maelfu zinazounda tone hilo. Seli hiyo hutulia katika kizingiti hiki salama ndani ya mfuko wa uzazi, kinachosaidiwa na mifupa ya nyonga, ambacho kinalinda seli hiyo dhidi ya mshtuko na migongano inayotokea mwilini mtu anapotembea.

It is not the whole drop; rather, a single cell out of hundreds of thousands forming this drop. It settles in this safe enclosure in the uterus which is supported by the hip bones, protecting it from the shocks and knocks that occur to the body as one moves about.

Maandiko ya Qur'ani yanaifanya gameti kuwa hatua katika mfuatano wa uumbaji wa binadamu, inayokuja mara baada ya kuwepo kwa binadamu. Hili ni kweli, lakini pia linastahili kutafakariwa. Binadamu kamili, mwenye umbo lake lote, pamoja na viungo vyake vyote, vipengele na sifa zake, amefungwa ndani ya gameti hii. Kisha hukua na kuwa kiinitete pale inapoanza kuwepo kwake mpya kupitia mfululizo mpya wa hatua.

The Qur’ānic text makes the gamete a stage in the succession of man’s creation, coming immediately after man’s existence. This is true, but it also deserves contemplation. A human being in his full stature, and with all his features, elements and characteristics, is enclosed within this gamete. It then develops into an embryo when it begins its new existence through a new series of stages.

Hatua ya gameti huongoza kwenye hatua ya kundi la seli baada ya mbegu ya kiume kurutubisha yai la kike, kisha kundi hilo la seli hushikamana na ukuta wa mji wa mimba. Kundi la seli hukua na kuwa kiinitete. Kiumbe hiki kidogo huendelea katika mstari huu ambao haubadiliki wala kupotoka kutoka kwenye njia yake. Husonga mbele kwenye mstari wake uliowekwa, kikitumia nguvu zake zilizofichika kulingana na sheria ya Mungu, ambayo huunganisha muundo kamili na mipango ya kina.

The gamete stage leads to that of a cell mass after the male sperm fertilizes the female egg, and then the cell mass clings to the wall of the uterus. The cell mass grows and becomes an embryo. This little creation continues in this line that never changes or deviates from its course. It moves along its marked line, using its latent energy according to God’s law which combines perfect design with elaborate planning.

Sura hii inaendelea kuelezea hatua mbalimbali za maisha ili kukamilisha safari hiyo.

The sūrah continues to depict the different stages of life to complete the journey.

Maisha ya kibinadamu yaliyoanzia duniani hayaishii humo, kwa sababu kipengele kutoka nje ya dunia kinaunda sehemu muhimu yake, kikiathiri njia inayopitia.

Human life that began on earth does not however end there, because an element from outside the earth forms an essential part of it, influencing the path it travels.

Kupumua kwa roho ya Mungu ndani yake kumempa maisha ya binadamu lengo tofauti na lile la mwili, na mwisho wake tofauti na mwisho wa mwili na damu. Kwa sababu hiyo, hukamilika mahali pengine nje ya dunia hii, katika ulimwengu tofauti kabisa: "Kisha, baada ya haya yote, mtakufa; kisha, mtafufuliwa siku ya Kiyama." (Aya 15-16)

The breathing of God’s spirit in it has given human life a goal different from that of the body, and a destination unlike that of the destination of flesh and blood. Hence it achieves its completeness somewhere other than this earth, in a totally different world: “And then, after all this, you are destined to die; and then, you shall be restored to life on the Day of Resurrection.” (Verses 15-16)

Hivyo, kifo ni mwisho wa maisha ya binadamu duniani, kikiunda daraja kati ya maisha tunayoyajua na maisha yajayo. Kwa hiyo, ni hatua katika maisha ya binadamu, si mwisho wake.

Thus, death is the end of human life on earth, forming a bridge between the life we know and the life to come. As such, it is a stage in human life, not its end.

Kisha huja ufufuo ambao unatangaza hatua ya mwisho, wakati maisha kamili yanapoanza, yasiyo na kasoro zote za maisha ya duniani, mahitaji ya kimwili, hofu na wasiwasi, na ambayo hayaelekei hatua nyingine yoyote kwa sababu yanawakilisha kiwango cha ukamilifu ambacho binadamu anaweza kukifikia.

Then comes resurrection which heralds the last stage, when the perfect life begins, free of all the failings of earthly life, physical needs, fear and worry, and leading to no other stage because it represents the level of perfection human beings can attain.

Hata hivyo, hili linawahusu tu wale wanaofuata njia inayoelekea ukamilifu huo, iliyoainishwa katika aya za mwanzo za sura hii. Ndiyo njia anayofuata waumini. Kinyume chake, wale wanaoshuka hadi kiwango cha wanyama katika maisha haya, huenda chini zaidi katika maisha ya akhera, hadi wawe chini kabisa. Hawawi tena binadamu, kwa sababu wanakuwa sehemu ya kuni za moto wa Jahannam, wanaolishwa kwa mawe na watu.

"Tunateremsha maji kutoka mbinguni kwa kipimo maalum, na Tunayaweka yakae ardhini; na hakika Sisi tuna uwezo kabisa wa kuyaondoa." (Aya ya 18) Hapa tunaona uhusiano wa moja kwa moja kati ya zile obiti saba au miili hiyo na dunia. Maji yanashuka kutoka angani, na yana uhusiano wa moja kwa moja na miili hiyo. Kwa kweli, ni mpangilio kamili unaoongoza ulimwengu ndio unaoruhusu maji kushuka kutoka angani na kutulia ardhini.

“We send down water from the skies in accordance with a set measure, and We cause it to lodge in the earth; and We are most certainly able to take it all away.” (Verse 18) Here we have a direct link between those seven orbits or bodies and the earth. Water falls from the sky, and has a direct link with those bodies. In fact, it is the perfect order controlling the universe that allows water to so fall from the sky and settle into the earth.

Ni hivi karibuni tu ambapo wanajiolojia walipoendeleza nadharia yao kwamba maji ya chini ya ardhi yanatokana na maji ya juu ya ardhi na mvua, yanayopenya ndani ya ardhi. Kabla ya nadharia hii kuendelezwa, dhana iliyoenea ilikuwa kwamba maji ya chini ya ardhi hayategemei maji ya juu ya ardhi. Hata hivyo, Qur’ani ilitaja ukweli huu zaidi ya miaka 1,400 iliyopita.

It is only recently that geologists developed their theory that underground water comes from surface water and rain, which seeps through the earth. Before this theory was advanced, the general perception was that underground water was independent of surface water. Yet the Qur’ān stated this fact more than 1,400 years ago.

"Tunateremsha maji kutoka mbinguni kwa kipimo maalum." Yote haya yako kwa mpango wa kina. Si mengi kiasi cha kusababisha mafuriko na uharibifu, wala kidogo kiasi cha kusababisha ukame na njaa. Wala hayashuki wakati usiofaa ambapo hayangekuwa na manufaa kidogo.

“We send down water from the skies in accordance with a set measure.” It is all according to an elaborate plan. It is neither too much so as to cause flooding and devastation, nor too little so as to cause drought and famine. Nor does it come at the wrong time when it would be of little use.

"Nasi tunaiweka ardhini." Picha hapa inafanana na ile ya yai lililorutubishwa linalopandikizwa kwenye mfuko wa uzazi, ambalo limeelezwa katika Qur'ani kuwa ni 'mahali pa kupumzikia salama.' Yai na maji vyote vina sehemu zao za kutulia na za kukaa salama ili kuzaa uhai. Hapa tunaona mfano mwingine wa mbinu ya Qur'ani ya kupanga matukio na picha kwa namna ya kisanaa.

“And We cause it to lodge in the earth.” The picture here is akin to that of the fertilized egg that is implanted in the uterus, which is described in the Qur’ān as ‘a safe place of rest.’ Both the egg and the water have their settled and safe places of settlement in order to give rise to life. Here we see yet another example of the Qur’ānic method of artistic arrangement of scenes and images.