Ufuatao baada ya zile habari za Musa, Dawūd, Sulaymān, Ṣāliḥ na Lūṭ (amani ya Mwenyezi Mungu iwe juu yao wote), sehemu hii ya mwisho inahusiana sana na aya zake za mwanzo. Kama inavyoonekana wazi, visa vinavyopatikana kati ya sehemu ya mwanzo na ya mwisho pia vinahusiana sana na zote mbili. Kila kisa kinatumikia kipengele fulani cha suala kuu ambalo sūrah hii inalishughulikia. Sehemu hii ya mwisho inaanza kwa kumsifu Mwenyezi Mungu na kutoa salamu ya amani kwa Mitume Wake na Wajumbe Wake waliochaguliwa, ambao miongoni mwao kuna wengi ambao hawakutajwa katika sūrah hii. Hivyo, sehemu hii inaanzisha mjadala mpya kuhusu imani. Duru hii inaonyesha picha za ulimwengu na kudhihirisha vipengele vya nafsi ya ndani, pamoja na mambo yaliyo nje ya ulimwengu wetu. Pia inataja alama zinazotangaza kukaribia kwa Saa, na kuonyesha picha za Akhera pamoja na mateso ambayo watu wanayapata Siku ya Kufufuliwa. Kwa hakika, isipokuwa wale ambao Mwenyezi Mungu amewatenga, viumbe wote waliomo mbinguni na ardhini wanaogopa kuja kwa Saa.

Following closely after those episodes of the histories of Moses, David, Solomon, Şāliĥ and Lot (peace be upon them all), this final passage is closely related to its opening verses. As clearly seen, the stories that occur in between the opening and concluding passages are also closely related to both. Every story serves an aspect of the overall issue that the sūrah tackles. This final passage begins with praising God and offers the greeting of peace to His chosen prophets and messengers who include in their ranks many that have not been mentioned in this sūrah. Thus, the passage begins a new discussion of faith. This round portrays scenes of the universe and shows aspects of the inner self, and things that are beyond our world. It also refers to the signs that announce the approach of the Last Hour, and shows scenes of the hereafter and the hardship people experience on the Day of Resurrection. Indeed, apart from those excepted by God, all creatures in the heavens and the earth dread the arrival of the Last Hour.

Katika sehemu hii watu wanahimizwa kutafakari yale wanayoyaona katika ulimwengu unaowazunguka, na pia yale yaliyo ndani yao wenyewe. Hawawezi kuyakanusha haya, wala hawawezi kueleza kuwepo kwake isipokuwa kwa kukiri kwamba Mungu ndiye Muumbaji pekee aliyepanga yote haya, na ndiye mwenye uwezo wa kutimiza kusudi Lake kikamilifu. Picha hizi zinaonyeshwa moja baada ya nyingine kwa mdundo kamili, na hivyo kufanya hoja yoyote ya kupinga kuwa bure.

In this passage people are made to contemplate what they see in the universe around them, and also what is within themselves. They cannot deny these and cannot explain their existence unless they acknowledge God as the sole Creator who has planned it all and who is able to accomplish His purpose in full. These scenes are shown in succession, with a perfect rhythm, rendering all counter argument futile.

Sifa zote ni za Mwenyezi Mungu, na amani iwe juu ya waja wake aliowateua. Je, yupi ni bora zaidi: Mwenyezi Mungu au hao miungu wa uongo wanaomshirikisha naye? (Aya ya 59)

Say: All praise be to God, and peace be upon His servants whom He has chosen. Who is more worthy: God or the false [deities] they associate with Him? (Verse 59)

Katika aya hii, Mungu anamwamuru Mjumbe wake ﷺ aseme neno linalofaa zaidi la kuanzia na kuhitimishia hotuba yake ya kuhubiri ujumbe wa Mungu. Sifa zote ni za Mungu, anayestahili sifa kwa baraka zote alizowapa waja wake, na hasa kuwaongoza waamini Kwake na kufuata mfumo na kanuni ya maisha aliyowachagulia. Kisha, salamu ya amani inatolewa kwa waja wake aliowachagua kufikisha ujumbe wake na kueleza mfumo anaotaka utekelezwe.

In this verse God orders His Messenger (peace be upon him) to say the most suitable word with which to open and conclude his discourse preaching God’s message. All praise be to God who deserves praise for all the blessings He has bestowed on His servants, not least guiding them to believe in Him and follow the system and code of living He has chosen for them. Thereafter, a greeting of peace is offered to His servants whom He has chosen to deliver His message and outline the system He wants implemented.

Kufuatia utangulizi huu, sura inaonyesha athari zake kwa mioyo inayokataa ishara za Mwenyezi Mungu. Inaanza kwa swali ambalo lina jibu moja tu: "Ni nani aliye bora zaidi kustahiki:

Following this opening, the sūrah highlights its effects on hearts that deny God’s signs. It begins with a question that admits only one answer: “Who is more worthy:

Je, ni Mungu aliye bora, au ni wale miungu wa uongo wanaomshirikisha Naye?” (Aya ya 59) Miungu hii ya uongo inaweza kuwa sanamu na vinyago, malaika au majini, au kiumbe mwingine yeyote aliyeumbwa. Hata hivyo, hakuna hata mmoja wao anayetamani nafasi ya kufanana na Mwenyezi Mungu, achilia mbali kuwa na stahiki zaidi kuliko Yeye. Hakuna mtu mwenye akili ya kufikiri ambaye angeweza kamwe kulinganisha hivyo. Kwa hiyo swali hili linaonekana kuidhihaki nafasi yao, au kuwakemea kwa yale wanayosema. Si swali la kuulizwa kwa dhati, wala halihitaji jibu.

God or the false [deities] they associate with Him?” (Verse 59) These false deities may be statues and figures, angels or jinn, or some other created being. None of them, however, aspires to a position of being similar to God Almighty, let alone to being more worthy than He. No one endowed with a mind to think could ever draw such a comparison. Hence the question appears to ridicule their position, or rebuke them for what they say. It is not a question to be asked in earnest, nor does it require an answer.

Kisha, sūrah inawaambia kuhusu nafsi zao wenyewe:

Next, the sūrah tells them about themselves:

Au ni nani anayemjibu mwenye dhiki anapomwomba, na anayeondoa madhara, na anayekufanya kuwa warithi wa ardhi? Je, yupo mungu mwingine pamoja na Mwenyezi Mungu? Ni kidogo mno wanachokumbuka!" (Aya ya 62)

Or, who is it that responds to the one in distress when he calls out to Him, and who removes the ill, and makes you inherit the earth? Could there be any deity alongside God? Little do they reflect! (Verse 62)

Aya hii, kwa kuwaambia watu hali zao za ndani na msimamo wao halisi, inagusa dhamiri za watu. Mtu anapojikuta katika dhiki ya kweli, akitarajia msaada mdogo kutoka popote, hakimbilii mwingine yeyote isipokuwa Mwenyezi Mungu ili kuondoa dhiki yake. Hili ni hasa pale dhiki inapokuwa kubwa mno kuweza kuvumilika; pale msaada aliokuwa akitarajia kutoka kwa marafiki na jamaa unaposhindwa kupatikana; pale mtu anapotazama pande zote na kujikuta katika hali isiyo na matumaini, bila njia ya kutoroka; pale hakuna nguvu, hata ya mtu mwenyewe, inayoweza kufanya mengi kumpunguzia dhiki yake; pale ambapo kila alichokiandaa kwa nyakati ngumu kinathibitika kutokuwa na faida. Katika hali kama hii, asili ya mwanadamu huamka na kuomba msaada kwa nguvu pekee inayoweza kutoa msaada na uungwaji mkono. Hapo mtu humwomba Mwenyezi Mungu, ingawa alikuwa amemsahau wakati wa raha na wingi wa neema.

As it tells them about their inner thoughts and real position, this verse speaks to peoples’ consciences. When a person finds himself in real distress, expecting little help from anywhere, he resorts to none other than God to remove his distress. This is especially so when the distress is too much to cope with; when the help one had been expecting from friends and relatives fails to materialize; when one looks around only to find oneself in a hopeless situation with no means of escape; when no power, not even one’s own, is able to do much to relieve one’s distress; when whatever one has prepared for hard times proves useless. In such a situation human nature wakes up and appeals to the only power that can provide help and support. Man then appeals to God, even though he had forgotten Him in times of ease and plenty.

Ni Mungu peke yake, wala hakuna mwingine, anayemjibu mtu aliye katika dhiki na kuondoa maradhi na shida. Ni Mungu anayemrudishia mtu huyo amani na kuondoa kila kilichokuwa kikimsumbua.

It is only God, and none other, who responds to a person in distress and removes ill and hardship. It is God who restores security to such a person and removes all that has been afflicting him.

Katika nyakati za wepesi na wingi, watu husahau ukweli huu. Hutafuta msaada na ulinzi kwa nguvu fulani ya kidunia, ijapokuwa nguvu hiyo ni dhaifu kiasi gani. Lakini shida na dhiki zinapokuwa nzito mno, maumbile yao hurejea kwenye busara na hugeukia kwa Mola wao, wakitafuta msamaha Wake na msaada Wake.

Aya hizi zenye maswali yenye nguvu kubwa zinamalizia kwa swali kuhusu uumbaji wao wenyewe, ufufuo wao, na riziki wanazopokea kutoka mbinguni.

These verses containing such powerful questioning conclude with a question about their own creation, resurrection and the provisions they receive from heaven.

Hili linaambatana na changamoto isiyoweza kutatuliwa:

This is all coupled with a challenge that cannot be met:

Au ni nani anayeumba viumbe vyote mwanzoni, kisha huvirejesha tena?

Or, who is it that creates all life in the first instance, and then brings it forth anew?

Na ni nani anayekupeni riziki kutoka mbinguni na ardhini? Je, kuna mungu yeyote pamoja na Mungu? Sema: "Leteni hoja yenu, ikiwa mnasema kweli."' (Aya ya 64)

And who is it that provides you with sustenance out of heaven and earth? Could there be any deity alongside God? Say: Produce your proof, if you are truthful.’ (Verse 64)

Kuanzisha uumbaji ni ukweli usiopingika, na hakuna mtu anayeweza kuueleza kwa njia nyingine yoyote isipokuwa kwa kusema kwamba ni kazi ya Muumba Mmoja. Kuwepo kwake ni lazima kukubaliwa kwa sababu ya kuwepo kwa ulimwengu. Kila jaribio la kueleza kuwepo kwa ulimwengu katika hali hii iliyo wazi ya mpango na makusudi, bila kukubali kuwepo kwa Mungu na umoja wake, limethibitika kuwa lisilosimama kimantiki.

To initiate creation is an indisputable fact, and no one can explain it in any way other than saying that it is the work of the One Creator. His existence must be acknowledged because of the existence of the universe. Every attempt to explain the existence of the universe in such an evidently planned and deliberate state without acknowledging God’s existence and oneness has proven logically unsustainable.

Hakika, uumbaji wake mwenyewe unathibitisha umoja wake. Unaonyesha mfumo mmoja wa uumbaji, mpangilio, usawa kamili na upatanifu, jambo linalomaanisha kwamba vyote viko chini ya mapenzi moja yaliyoweka kanuni moja tata ya kuwepo.

Indeed, His own creation proves His oneness. It tells of one system of creation, planning, absolute balance and harmony, which means that it is all subject to a single will that established a single sophisticated rule of existence.

Ni kuhuisha viumbe tena ambako makafiri daima wamekuwa wakikipinga. Hata hivyo, kukubali uumbaji wa mwanzo kwa namna iliyopangwa na ya kina kwa lazima huongoza kwenye imani ya uumbaji wa pili, ili watu wapewe wanachostahili kwa matendo yao wanayoyafanya katika hatua hii ya muda ya maisha. Ingawa malipo fulani ya matendo hutolewa katika maisha haya, si kamilifu kwa vyovyote vile. Jambo ni kwamba tunaona mizani na mwelekeo mzuri katika uumbaji wa kina wa ulimwengu. Hili linahitaji ukamilifu wake kupatikana kupitia mizani na mwelekeo mzuri kati ya matendo na malipo, jambo ambalo halitokei katika maisha ya duniani. Kwa hiyo, ni lazima lifanyike katika maisha ya pili. Kuhusu sababu ya mizani na malipo kama hayo kutotimizwa katika maisha haya, tunaweza tu kusema kwamba ni haki ya Muumba na hekima Yake. Hatupaswi kumuuliza swali kama hilo, kwa sababu Yeye anajua viumbe Vyake vyema zaidi. Ameamua kutotufunulia sababu hiyo, akiiweka kama sehemu ya elimu Yake mwenyewe ambayo haimfunulii yeyote.

Baada ya kutupeleka katika mzunguko huu wa picha za ulimwengu kwa ujumla na ukweli kuhusu maisha yetu, ili kuthibitisha ukweli wa upweke wa Mungu na uongo wa ushirikina, sura sasa inaanza sehemu mpya inayotaja mambo yaliyo nje ya uwezo wa utambuzi wa binadamu, yanayojulikana kwa Mungu peke yake. Aya hizi zinazungumzia maisha yajayo, ambayo maumbile ya binadamu na mantiki vinayakubali kuwa ni ya lazima, lakini wakati wa kutokea kwake ujuzi wetu hauwezi kuubainisha.

Having taken us on this round of universal imagery and facts about our lives to establish the truth of God’s oneness and the falsehood of polytheism, the sūrah begins a new passage citing aspects of what lies beyond the reach of human perception, known only to God. These verses discuss the life to come, which human nature and logic accept as essential, but the timing of which our knowledge cannot determine:

Sema: Hakuna aliye mbinguni wala ardhini anayejua yaliyofichika isipokuwa Mwenyezi Mungu. Wala hawawezi kujua ni lini watafufuliwa. Kwa hakika jumla ya elimu yao inafikia kikomo kabla ya kuifahamu Akhera. Bali wao wamo katika shaka juu yake.

Say: None in the heavens or earth knows what is hidden except God. Nor can they ever perceive when they shall be raised from the dead.’ Indeed the total sum of their knowledge stops short of comprehending the hereafter. Nay, they are in doubt of it.

Hapana, wao wamepofuka macho juu yake. Wasiomwamini husema: "Je, itawezekana, baada ya sisi na baba zetu kuwa mavumbi, tutarudishwa (hai)? Tumeahidiwa jambo hili hapo kabla, sisi na baba zetu. Hii si chochote ila hadithi za kale." Sema: "Zungukeni ardhi mkaone mwisho wa wakosefu ulivyokuwa." Usihuzunike juu yao, wala usiwe na dhiki kwa yale wanayopanga. Nao husema: "Ahadi hii itatimia lini, ikiwa mnasema kweli?" Sema: "Huenda baadhi ya yale mnayoyataka kwa haraka yakawa tayari yamekaribia kwenu." Hakika Mola wako Mlezi ni Mwenye fadhila kubwa kwa watu, lakini wengi wao hawashukuru. Hakika Mola wako Mlezi anajua yote yanayoficha nyoyo zao na yale wanayoyadhihirisha. Hakuna kitu kilichofichika mbinguni wala ardhini ila kimeandikwa katika Kitabu chenye bayana. (Aya 65-75)

Nay, they are blind to it. The unbelievers say: ‘What! After we have become dust, we and our forefathers, shall we be brought back [to life]? We have been promised this before, we and our forefathers! This is nothing but fables of the ancients. ‘Say: “Go all over the earth and see what happened in the end to the guilty. ‘Do not grieve over them, nor be distressed by what they scheme. They ask: “When will this promise be fulfilled, if what you say be true?’ Say: ‘It may well be that something of that which you so hastily demand has already drawn close to you.’ Your Lord is indeed most bountiful to people, but most of them are ungrateful. And indeed your Lord knows all that their hearts conceal and all that they bring into the open. There is nothing that is hidden in the heavens or the earth but is recorded in a clear book. (Verses 65-75)

"Makafiri husema: Je! Itakuwaje baada ya sisi kuwa udongo, sisi na baba zetu, tutatolewa [tena uhai]?" (Aya ya 67) Hili limekuwa daima jambo gumu zaidi kwa makafiri kulikubali. Je, inawezekana kweli kwamba baada ya uhai kutuondoka, na miili yetu kuoza na kugeuka kuwa udongo na majivu, jambo linalowapata watu wote ndani ya kipindi fulani baada ya kuzikwa, isipokuwa baadhi ya kesi za pekee, tutarudishwa tena uhai? Je, ni kweli kwamba sisi na baba zetu, waliokufa muda mrefu kabla yetu, tutafufuliwa kutoka ardhini pale tutakapokuwa tumekuwa sehemu ya udongo wake?

“The unbelievers say: What! After we have become dust, we and our forefathers, shall we be brought back [to life]?” (Verse 67) This has always been the most difficult point for unbelievers to accept. Could it be true that after life has departed from us, and our bodies have decomposed and been reduced to dust and ashes, which happens to all people within a certain period of their burial apart from some exceptional cases, we will be brought back to life? Is it true that we and our forefathers, who died long before us, will be raised up from the earth when we have become part of its dust?

Hiki kizuizi cha picha ya kimwili huwazuia kukubali uwezekano wa maisha ya baadaye. Wanasahau kwamba wameletwa katika maisha haya kutoka kwenye hakuna kitu. Hakuna anayejua atomi na seli zinazounda miili yao zilikuwa wapi hapo mwanzo. Zilitawanyika juu ya ardhi, ndani kabisa ya bahari na juu angani. Baadhi zilitoka kwenye udongo, baadhi kutoka angani na majini, na baadhi kutoka kwenye jua. Hakika, baadhi zilivutwa kwa pumzi na mwanadamu, mmea au mnyama, na baadhi zilitoka kwenye mzoga uliooza na kuruhusu baadhi ya vipengele vyake kuyeyuka. Atomi na seli hizi kisha zikawa sehemu ya chakula au kinywaji fulani, au sehemu ya hewa wanayopumua watu, au miale wanayokabiliwa nayo. Kisha huu mkusanyiko usiohesabika, kutoka vyanzo visivyojulikana kwa idadi, ukakusanyika katika yai lililorutubishwa linalong'ang'ania ukuta wa mji wa mimba wa mwanamke, ambalo kisha hukua na kupata umbo la kibinadamu. Baada ya safari ndefu maishani, hugeuka kuwa si zaidi ya maiti iliyofungwa shuka, tayari kwa mazishi. Hivyo ndivyo uumbaji wao wa kwanza ulivyokuwa. Kuna nini cha ajabu katika kuwarejesha katika umbo hilo hilo, au umbo jingine, kwa maisha yao ya pili? Lakini haya ndiyo waliyokuwa wakiyasema wale makafiri wa zamani. Bado yanasemwa leo na baadhi ya makafiri, ingawa kwa namna tofauti kidogo.

This physical image acts as a barrier preventing them from accepting the possibility of future life. They forget that they have been brought into this life from nothing. No one knows where the atoms and cells that make up their bodies were initially. They were scattered on the earth, deep in the sea and high in the air. Some came from the soil, some from space and water, and some from the sun. Indeed, some were breathed in by man, plant or animal, and some came from a carcass that had decomposed allowing some of its elements to evaporate. These atoms and cells were then part of some food or drink, or part of the air people breathe, or the rays to which they are exposed. Then this countless multitude, from an unknown number of sources, was assembled in a fertilized egg that clings to the wall of a woman’s uterus, and which then grows and acquires human form. After a long journey through life, it becomes no more than a dead body wrapped in sheets, ready for burial. Thus was their first creation. What is so strange about bringing them back in the same form, or in a different one, for their second life? But this was what those unbelievers of old used to say. It continues to be said today by some unbelievers, albeit somewhat differently.

Baada ya kusisitiza jambo la ujuzi kamili wa Mwenyezi Mungu, sura inaendelea kuzungumzia tofauti za Wana wa Israili juu ya mambo ya msingi. Kile ambacho Qur'ani inasema kuhusu tofauti hizo ni sehemu ya ujuzi wa Mwenyezi Mungu, nacho ndicho neno la mwisho lisilopingika juu yake. Ni mfano wa jinsi Mwenyezi Mungu anavyowahukumu watu wanapokuwa katika mzozo. Hili limesemwa ili kumpa faraja Mtume ﷺ, kwani anaagizwa kuwaachia Mwenyezi Mungu, ambaye atahukumu baina yao anavyopenda.

Having emphasized the point of God’s perfect knowledge, the sūrah moves on to speak about the Children of Israel’s differences on fundamental issues. What the Qur’ān states about these is part of God’s knowledge, and it provides the final, indisputable word on them. It is an example of how God judges between people in dispute. This is stated so as to provide some comfort to the Prophet for he is instructed to leave them to God, who will judge between them as He pleases:

Qur'ani hii inawaeleza Wana wa Israili sehemu kubwa ya yale wanayokhitilafiana.

This Qur’ān explains to the Children of Israel most of that over which they disagree.

Na hakika hiyo ni mwongozo na rehema kwa wale wanaoamini. Mola wako Mlezi atawahukumu baina yao kwa hekima Yake; kwani Yeye ndiye Mwenye nguvu, Mjuzi wa kila kitu. Basi, mtegemee Mungu; kwani wewe bila shaka uko katika njia ya haki iliyo wazi. Hakika wewe huwezi kuwasikilizisha wafu, wala huwezi kuwasikilizisha viziwi wito wako wanapogeuka na kuondoka. Wala huwezi kuwaongoa vipofu kutoka upotofu wao. Wewe unaweza tu kuwafanya wale wanaoamini ishara Zetu wasikilize; nao watajisalimisha [kwa Mungu].

And it is indeed guidance and mercy to those who believe. Your Lord will judge between them in His wisdom; for He alone is Almighty, All-Knowing. So, place your trust in God; for yours is surely the path of the clear truth. Indeed you cannot make the dead hear; and you cannot make the deaf hear your call when they turn their backs and go away. Nor can you lead the blind out of their error. You can only get those who believe in Our signs to listen; and they will then submit themselves [to God]. (Verses 76-81)

Wakristo wamekuwa na mzozo kwa muda mrefu kuhusu Yesu Kristo na Mariamu, mama yake. Baadhi yao wanasema kwamba Kristo alikuwa binadamu tu, wakati wengine wanashikilia kwamba Baba, Mwana na Roho Mtakatifu ni nafsi tatu tofauti ambazo kwazo Mungu anajidhihirisha kwa wanadamu. Wao wanadai kwamba Mungu anaundwa na vipengele hivi vitatu, hivyo kufanya Yesu kuwa Mwana. Kwa hiyo, Mungu Baba alishuka katika umbo la Roho Mtakatifu, akachukua umbo la kibinadamu ndani ya Mariamu, na akazaliwa katika umbo la Yesu. Wengine bado wanasema kwamba Mwana si wa milele kama Baba, bali aliumbwa duniani. Kwa sababu hiyo, yeye yuko katika hadhi ya chini kuliko Baba na yuko chini yake. Kundi jingine linakataa kwamba Roho Mtakatifu alikuwa mmoja wa vipengele hivyo vitatu. Baraza la Nisea lililofanyika mwaka 325 BK na Baraza la Konstantinopo lililofanyika mwaka 381 waliamua kwamba Mwana na Roho Mtakatifu wako sawa na Baba katika uungu. Pia waliamua kwamba Mwana alizaliwa kutoka kwa Baba tangu milele, na kwamba Roho Mtakatifu hutoka kwa Baba. Vilevile, Baraza la Toledo, lililofanyika mwaka 589, lilifanya uamuzi uleule kuhusu Roho Mtakatifu. Kanisa la Mashariki na Kanisa la Magharibi walitengana kwa sababu ya jambo hili, na bado wanatofautiana.

Qur'ani hii, ambayo inafuta vitabu vyote vilivyoteremshwa kabla yake, inatoa neno la mwisho katika mizozo yote kati ya wafuasi wa vitabu hivyo. Hata hivyo, washirikina wa Arabia waliendelea kubishana nayo. Ni kama Mwenyezi Mungu anavyoielezea: {Hakika ni uongofu na rehema kwa wale wanaoamini.} (Aya 77)

This Qur’ān which supersedes all books revealed before it provides the final word on all disputes between their followers. Still the idolaters in Arabia argued about it. It is as God describes it: “It is indeed guidance and mercy to those who believe.” (Verse 77)

Ni "mwongozo" unaozuia mabishano na makosa. Unaeleza njia ya maisha ya kutekeleza, na kuamua mwelekeo wa kufuata. Pia unawaunganisha waumini na sheria kuu za maumbile ambazo hazishindwi kamwe. Zaidi ya hayo, Qur'ani ni "rehema" inayowaokoa kutokana na shaka, wasiwasi na mkanganyiko kati ya mifumo na nadharia ambazo haziwezi kutoa msingi imara wa kujenga maisha yao. Aidha, inaanzisha uhusiano na Mwenyezi Mungu unaowapa faraja na utulivu ndani yao wenyewe na kwa watu wote kwa ujumla. Kwa njia hii, inawaongoza kupata radhi za Mungu na thawabu Yake kubwa.

It is “guidance” preventing dispute and error. It outlines the way of life to implement, and determines the course to follow. It also provides a bond between the believers and the great laws of nature which never fail. Furthermore, the Qur’ān is “mercy’ saving them from doubt, worry and confusion between systems and theories that cannot provide a solid basis to build their lives upon. Moreover, it establishes a bond with God that gives them reassurance and peace with themselves and with mankind generally. In this way, it leads them to earn God’s pleasure and His magnificent reward.

Qur'ānic yenye njia ya kuunda upya mioyo na nafsi kulingana na maumbile safi yasiyopotoshwa ni ya kipekee kweli. Njia hii huweka maelewano kati ya maisha ya mwanadamu, ulimwengu, na sheria kuu za maumbile zinazofanya kazi ndani yake. Hili humwezesha mwanadamu kuishi kwa amani na utulivu kwa sababu anatambua kwamba anaishi katika dunia ambayo sheria zake na nguvu zake zina amani naye. Anajua kwamba sheria kuu inayoendesha ulimwengu ni hiyo hiyo inayodhibiti maisha yake. Kwa maelewano na amani kama hiyo kati ya nafsi ya mwanadamu na uwepo mkubwa unaomzunguka, amani huzaliwa ndani ya jamii na miongoni mwa wanadamu wote kwa ujumla. Faraja na utulivu huwa uhalisia katika maisha ya mwanadamu. Hii ndiyo "rehema" katika umbo lake pana zaidi. Kutajwa kwa haraka kwa neema ya Mungu inayowakilishwa katika ufunuo wa Qur'ān kunafuatiwa na uhakikisho kwa Mtume kwamba Mungu atahukumu baina yake na jamii yake kwa msingi wa ujuzi wake kamili: "Hakika Mola wako Mlezi atahukumu baina yao kwa hekima yake; kwani yeye ndiye Mwenye nguvu, Mjuzi wa yote." (Aya ya 78)

The Qur’ānic method of remoulding hearts and souls in accordance with pure, undistorted nature is indeed unique. It establishes harmony between human life, the universe and the major laws of nature operating in it. This enables man to live in peace and reassurance because he realizes that he lives in a world whose laws and forces are at peace with him. He knows that the overall law that runs the universe is the same as that which controls his life. With such harmony and peace between man’s soul and the great existence around him, peace is generated within the community and among humanity at large. Reassurance and stability become a reality in human life. This is “mercy” in its most comprehensive form. This quick reference to God’s grace represented in the revelation of the Qur’ān is followed by an assurance to the Prophet that God will judge between him and his community on the basis of His perfect knowledge: “Your Lord will judge between them in His wisdom; for He alone is Almighty, All-Knowing.” (Verse 78)

Sura hii kisha inatupeleka katika mzunguko mwingine ukitanguliza baadhi ya dalili za Siku ya Kiyama. Inataja kutokea kwa kiumbe atakayezungumza na wale wasioamini ishara za Mungu zilizowekwa katika ulimwengu. Inachora picha ya ufufuo na lawama zinazoelekezwa kwa wale wanaozikanusha ishara za Mungu, huku wakiwa wamesimama bila kusema neno. Kisha inatajia kwa haraka ishara mbili ambazo daima zipo za kuonekana, yaani usiku na mchana, kabla ya kuturudisha kwenye taswira ya kutisha wakati tarumbeta itakapopulizwa na milima kufanywa kusogea kama mawingu.

The sūrah then takes us on another round previewing some of the forerunners of the Day of Resurrection. It mentions the appearance of a beast that will speak to those who do not believe in God’s signs that are placed in the universe. It paints a scene of the resurrection and the rebuke levelled at those who deny God’s signs, while they stand speechless. It then quickly refers to the two signs that are always there to see, namely the night and the day, before taking us back to a horrendous image when the trumpet is blown and the mountains are made to move like clouds.

Inaonyesha waumini wema wakiwa salama kutokana na hofu hii yote, huku wale waliopotoka wakitupwa kifudifudi motoni.

It shows us the good believers safe from all this horror while those who have been errant are thrown on their faces in hell:

Neno litakapotimia juu yao, tutawatolea kiumbe kutoka ardhini kitakachowaambia kwamba watu hawakuwa na imani ya kweli juu ya Ishara zetu.

When the Word comes to pass against them, We will bring forth to them out of the earth a beast which will say to them that mankind had no real faith in Our revelations.

Siku hiyo tutakusanya kutoka kila umma kundi la wale waliokadhibisha Ishara zetu; nao watapangwa safu. Watakapofika, [Mungu] atasema:

On that day We shall gather from each community a host of those who denied Our revelations; and they shall be lined in ranks. And when they come forth [God] will say:

"Je, mlizikanusha Ishara Zangu hali hamkuzifahamu vizuri; au ni nini mlichokuwa mkikifanya?" Na neno (la adhabu) litatimia juu yao kwa sababu ya dhuluma yao, nao hawataweza kusema. Je, hawajui kwamba ni Sisi tuliyewafanyia usiku wa kupumzika, na mchana wa kuwapa mwanga?

Did you deny My revelations even though you did not comprehend them fully; or what was it that you were doing?’ And the Word will come to pass against them because of their wrongdoing, and they will be unable to speak. Are they not aware that it is We who have made the night for them to rest in, and the day to give them light?

Mwishoni, Mtume ameagizwa kufupisha wito wake na mbinu yake katika kuwaita watu waamini. Anawaacha pamoja na hatima yao, ambayo wao wenyewe wameichagua baada ya mambo kuwekwa wazi mbele yao. Sura inahitimishwa, kama ilivyoanza, kwa kumsifu Mungu, na kumwachia Yeye kuwaonyesha ishara zake na kuwahesabu kwa matendo yao.

At the end the Prophet is instructed to sum up his call and his method in calling on people to believe. He leaves them to their destiny, which they have chosen for themselves after the issues have been clearly put in front of them. The sūrah concludes, as it started, with praising God, leaving it to Him to show them His signs and to hold them to account for their deeds:

Ninaamriwa tu nimwabudu Mola wa mji huu ambaye ameufanya kuwa mtukufu. Vyote ni Vyake. Na nimeamriwa niwe miongoni mwa wale wanaojisalimisha [kwa Mungu].

I am only bidden to worship the Lord of this city who has made it sacred. To Him all things belong. And I am bidden to be one of those who submit themselves [to God].

Na kusoma Qur'ani. Basi atakayechagua kuongoka, anaongoka kwa manufaa ya nafsi yake; na atakayepotea, sema: "Mimi ni mwonyaji tu." Na sema: "Sifa zote ni za Mwenyezi Mungu. Atakuonyesha alama zake, nawe utazitambua. Mola wako Mlezi hayuko mbali na kile mnachokifanya."

And to recite the Qur’ān. So whoever chooses to follow the right path does so for his own benefit; and if any chooses to go astray, say: “I am only a warner.’ And say: All praise is due to God. He will indeed make you see His signs, and you will recognize them. Your Lord is never heedless of what you do.’ (Verses 91-93)

Washirikina Waarabu walikuwa wakiamini utakatifu wa Makkah na Nyumba Takatifu, yaani Al-Ka'bah. Kwa hakika walijenga ukuu wao katika Arabia juu ya imani ya utakatifu wa Nyumba hii. Hata hivyo, hawakuamini umoja wa Mungu aliyeifanya iwe takatifu na pia akaifanya kuwa kitovu cha maisha yao. Kwa hiyo, Mjumbe wa Mungu ﷺ anatoa imani thamani yake halisi, akitangaza kwamba ameamrishwa kumwabudu Bwana wa mji huu mtakatifu, ambaye hana washirika. Anaeleza dhana ya Kiislamu ya umoja wa Mungu: Bwana wa mji huu ndiye Bwana wa kila kitu: "Kwake ni kila kitu." (Aya ya 91) Pia anatangaza kwamba ameamrishwa kuwa miongoni mwa wale wanaojisalimisha kabisa kwa Mungu. Hakuna mwingine mwenye haki juu yao. Wao ni kundi lao la pekee linalonyoosha vizazi visivyohesabika, wakishiriki imani yao kwa Mungu na kujisalimisha kwake.

The Arab idolaters used to believe in the sanctity of Makkah and the Sacred House, i.e. the Ka`bah. Indeed they based their supremacy in Arabia on belief in the sanctity of this House. Yet they did not believe in the oneness of God who made it sacred and also made it the focus of their lives. Therefore, God’s Messenger gives faith its proper value, declaring that he is commanded to worship the Lord of this sacred city, who has no partners. He states the Islamic concept of God’s oneness: the Lord of this city is the Lord of everything: “To Him all things belong.” (Verse 91) He also declares that he is bidden to be one of those who surrender themselves totally to God. No one else has any claim on them. They are a group of their own stretching over countless generations, sharing their belief in God and surrendering themselves to Him.