Sura hii inaanza kwa herufi mbili tofauti, Ṭā Sīn, kama rejeo la nyenzo za msingi ambazo sura hii na Qur'ani yote imeundwa nazo. Herufi hizi zinapatikana kwa watu wote wanaozungumza Kiarabu, lakini wote hawawezi kutunga kitu kama Qur'ani: wamepewa changamoto ya kufanya hivyo, lakini hakuna hata mmoja ambaye amewahi kutoa kitu kinachokaribia ubora wa Qur'ani. Herufi hizi mbili zinafuatwa na rejeo la Qur'ani yenyewe: "Hizi ni aya za Qur'ani, kitabu chenye kubainisha na kufafanua." (Aya ya 1) Inapaswa kutambuliwa kwamba katika maandishi ya Kiarabu, kiunganishi wa, ambacho maana yake ni 'na', kinatokea baada ya neno 'Qur'ani', lakini katika matumizi haya kinamaanisha tu 'ambayo ni'.
The sūrah begins with two separate letters, Ţā Sīn, as reference to the basic material of which the sūrah and the entire Qur’ān are composed. These letters are available to all Arabic-speaking people, yet they are all unable to compose anything like the Qur’ān: they have been challenged to do so, yet none has ever produced anything that approximates the excellence of the Qur’ān. These two letters are followed by a reference to the Qur’ān itself: “These are verses of the Qur’ān, a clear, elucidating book.” (Verse 1) It should be noted that in the Arabic text the conjunction wa, which means ‘and’, occurs after the word ‘Qur’ān’, but in this usage it only means ‘which is’.
Kutaja Qur'ani hapa kama "kitabu" kunatoa mfanano hafifu wa jinsi makafiri wa Makka walivyopokea kitabu kilichoteremshwa kutoka juu kwao, na jinsi Malkia wa Sheba na watu wake walivyopokea barua ya Sulemani, ambayo katika sura hii pia inaitwa kitāb, maana yake "kitabu". Hata hivyo, Sulemani si zaidi ya mja wa Mungu.
Describing the Qur’ān here as ‘a book’ provides a subtle element of comparison with how the unbelievers in Makkah received the book bestowed on them from on high and how the Queen of Sheba and her people received Solomon’s letter, which in this sūrah is also called a kitāb, meaning ‘book’. Yet Solomon is no more than God’s servant.
Qur'ani, au Kitabu, kisha kinaelezewa kuwa "mwongozo na bishara njema kwa Waumini." (Aya ya 2) Hii ni ya kueleza zaidi kuliko kusema kwamba kina au kinatoa mwongozo na bishara njema. Kwa hakika, jinsi maelezo haya yanavyoandikwa yanafanya kiini chenyewe cha Qur'ani kuwa ndicho mwongozo na bishara njema. Hakika, Qur'ani inawapa Waumini mwongozo kwa kila namna na kwa kila maana. Pia inawapa kile kinacholeta furaha, katika maisha haya na katika maisha ya Akhera.
The Qur’ān, or the book, is then described as “a guidance and joyful tidings to the believers.” (Verse 2) This is more expressive than saying that it contains or provides guidance and joyful tidings. Indeed the way the description is phrased makes the very entity of the Qur’ān the guidance and the happy tiding. For certain, the Qur’ān provides guidance to believers in every way and every sense. It also gives them what brings happiness both in this life and in the life to come.
Kwamba mwongozo na habari njema vinatolewa kwa waumini pekee ni jambo la umuhimu wa pekee. Qur'ani si kitabu cha elimu ya kinadharia au ya kutumika ambacho hutoa faida zake zote kwa yeyote anayekisoma na kukielewa. Qur'ani inazungumza na nyoyo kwanza, na hutoa nuru yake yote na harufu yake nzuri kwa akili iliyo wazi, inayoipokea kwa yakini na kuridhika. Akili ya mtu inapoburudishwa kwa imani thabiti, inaweza kuthamini Qur'ani vizuri zaidi na kuelewa maana nyingi zaidi kuliko tunavyoweza kufikiria. Huleta mabadiliko ya ajabu katika maisha haya mtu anapokubali mtindo mpya wa maisha na kuacha wa zamani. Mifumo yote, sheria na maadili ambayo Qur'ani inayakuza yamejengwa kwanza kabisa juu ya imani. Kwa hiyo, mtu ambaye, ndani kabisa ya moyo wake, haamini kwa Mungu, au hakubali kwamba Qur'ani hii imeteremshwa na Mungu, au kwamba maudhui yake yanawakilisha mfumo ambao Mungu anautaka utekelezwe katika maisha ya binadamu, hawezi kupata mwongozo unaotakiwa katika Qur'ani, wala hatashiriki katika habari njema inayoletwa nayo.
That the guidance and the happy news are given to the believers only is especially significant. The Qur’ān is not a book of theoretical or applicable science that yields all its benefits to whoever reads and understands it. The Qur’ān addresses hearts in the first instance and gives all its light and fragrance to an open mind which receives it with certainty and contentment. When a person’s mind is refreshed with firm belief, it can better appreciate the Qur’ān and understand far more of its meanings than we can imagine. It brings about miraculous changes in this life as one adopts a new way of life and discards his old one. All the systems, legislation and values the Qur’ān promotes are based first and foremost on faith. Hence, a person who does not, deep at heart, believe in God or accept that this Qur’ān is revealed by God or that its contents represent the system God wants implemented in human life, cannot find the desired guidance in the Qur’ān and will not share in the joyful news it brings.
Kitabu hiki, Qur'ani, kina hazina zisizoisha za mwongozo, maarifa na maelekezo sahihi, lakini imani ndiyo ufunguo wa kuzifungua zote. Bila ufunguo huu, Qur'ani haitoi hazina zake kwa mtu yeyote. Ndiyo maana wale walioiamini kweli waliweza kufanya miujiza. Lakini Qur'ani ilipopunguzwa kuwa si zaidi ya tungo za kuimbwa kwa sauti za kuvutia ambazo watu walipenda kuzisikia bila kugusa nyoyo zao, ilibaki kuwa hazina isiyofunguliwa, isiyoweza kufanya lolote.
This book, the Qur’ān, contains inexhaustible treasures of guidance, knowledge and sound directives, but faith is the key to opening it all. Without this key, the Qur’ān does not yield its treasures to anyone. Hence those who truly believed in it were able to accomplish miracles. But when the Qur’ān was reduced to no more than chants set to charming tunes that people enjoyed hearing without touching their hearts, it remained an unopened treasure, incapable of achieving anything.
Sura hii inaeleza sifa za waumini ambao wanapata uongofu na habari njema katika Qur'ani. Wao ni wale: "wanaosimamia Swala kwa utaratibu na wanatoa Zaka, na wanaiamini Akhera kwa uthabiti." (Aya ya 3)
Sifa ya kwanza ni kusimamia Swala kwa utaratibu, kuiswali kama inavyopasa kuswaliwa, huku nyoyo zao na nafsi zao zikiwa na ufahamu kwamba wamesimama mbele ya Mungu, katika utukufu wake wote. Hivyo wanajihisi wameunganika na uwepo wake mtukufu, na mawazo yao yakielekezwa kikamilifu katika kumwomba na kumtukuza. Pili, wanatoa Zaka, ambayo ni sadaka ya lazima. Wanapoitoa husafisha nyoyo zao na ubahili, wakijiinua juu ya mvuto wa mali. Wanawapa ndugu zao sehemu ya kile ambacho Mungu amewapa, hivyo wakitimiza wajibu wao wa kijamii kwa jamii yao. Mwisho, wanaiamini Akhera kwa uthabiti, maana yake ni kwamba hatima yao katika Akhera inabaki kuwa jambo la kwanza katika mawazo yao. Hilo linawazuia kufuata matamanio yao bila kizuizi na linaweka hofu ya Mungu hai mioyoni mwao. Wanaogopa kwamba huenda wakaonekana kuwa waasi watakaposimama mbele yake kuhukumiwa.
The sūrah outlines the qualities of those believers who find guidance and happy news in the Qur’ān. They are ones: “who attend regularly to prayers and pay their zakāt, and who firmly believe in the life to come.” (Verse 3) The first quality is to attend regularly to prayer, offering it as it should be offered, with their hearts and souls conscious of the fact that they are standing in front of God, in all His majesty. Thus they feel themselves in contact with His sublime presence, and their thoughts fully attentive to addressing and glorifying Him. Secondly, they pay their zakāt, which is the obligatory charity. When they pay it they purge their hearts of stinginess rising above the lure of wealth. They give their brethren some of what God has granted them, thus fulfilling their social duty towards their community. Finally, they firmly believe in the life to come, which means that their fate in the hereafter remains topmost in their thoughts. It prevents them from giving free rein to their desires and keeps the fear of God alive in their hearts. They dread lest they might be considered disobedient when they come before Him for judgement.
Ni waumini watiifu tu ndio wanaoweza kutumaini malipo ya Mwenyezi Mungu huku wakiogopa adhabu yake. Ni wao tu, wakiwa na mioyo iliyo wazi kwa Qur'ani, wanaoweza kupata uongozi wake na kupokea habari zake njema. Kwao, Qur'ani ni nuru inayoangaza maisha yao, ikiwapa motisha kubwa ya kutenda. Ndiyo mwongozo wao pekee wa kuaminika, na ndicho wanachokirejea daima.
It is only such obedient believers who can hope for God’s reward yet still dread His punishment. Only they, with their hearts open to the Qur’ān, can find its guidance and receive its happy news. For them, it is a light illuminating their lives, providing them with strong motivation for action. It is their only reliable guide and one to which they always refer.
Msisitizo mkubwa umewekwa juu ya kuamini Akhera; hili likiwa ni onyo kali kwa wale wanaokataa kuamini na kuendelea na njia zao potofu: “Kwa hakika wale wasioamini Akhera, Sisi tunawapambia matendo yao, basi wanazunguka-zunguka katika upotevu.” (Aya ya 4)
Strong emphasis is placed on believing in the hereafter; this in the form of a stern warning to those who refuse to believe, and persist with their erring ways: “As for those who will not believe in the life to come, We make their deeds seem fair to them, and so they wander about in distraction.” (Verse 4)
Imani ya maisha ya Akhera ndiyo inayozuia matamanio na nafsi, na kutusukuma kuishi maisha ya kiasi. Pale imani hiyo inapokosekana, mtu hawezi kujizuia kufuatilia matamanio ya kupita kiasi, akidhani kwamba nafasi yake pekee ya kufurahia starehe ni ile inayopatikana katika maisha haya. Hata hivyo, maisha ya duniani hayatoshi kabisa kutimiza sehemu ndogo tu ya kile ambacho watu wanakitamani au kukitarajia. Zaidi ya hayo, mtu anapokuwa na uwezo wa kuishi maisha ya anasa, ni nini kitakachomzuia kufuatilia starehe zake za ajabu ajabu, isipokuwa ikiwa anapaswa kuzingatia kwamba atasimama mbele ya Mwenyezi Mungu, akingojea hukumu yake, thawabu au adhabu yake? Hakika, mtu asiye na imani ya Akhera bila shaka atafuatilia kila starehe aliyo na uwezo nayo. Hakuna hisia ya aibu wala kizuizi chochote kitakachomzuia. Ni asili ya binadamu kupenda starehe, isipokuwa pale wanapoongozwa na ujumbe wa kiungu unaowaeleza kuhusu maisha ya baadaye, ya milele, yanayofuata maisha haya mafupi, na kwamba maisha haya ni maandalizi ya maisha hayo ya baadaye. Wakiyasikiliza mwongozo huu, watapata furaha kubwa zaidi katika aina mbalimbali za shughuli.
Believing in the life to come is the motive that keeps whims and desires in check, urging us to lead a life of moderation. When such belief is lacking, a person cannot restrain himself from pursuing wanton desires, thinking that his only chance for indulging in pleasure is that offered in this life. Yet life on earth is scarcely long enough to fulfil a small portion of what people desire or hope for. Besides, when someone has the means to lead a life of indulgence, what can stop him from pursuing his wildest pleasures unless he has to reckon with standing before God, awaiting His judgement, reward or punishment? Indeed, a person lacking belief in the hereafter will inevitably pursue every pleasure within his ability. No sense of shame or check will restrain him. It is in the nature of human beings that they love pleasure unless they are guided by a divine message that tells them of a future, permanent life that follows this short one, and that the latter is but preparation for that future life. If they heed this guidance then they will find much greater pleasure in different types of pursuits.
Ni Mungu ndiye aliyeiumba tabia ya binadamu kwa namna hii, akimpa mwelekeo wa kufuata uongofu Wake pale anapofungua vipokezi vyake vya kuupokea, na mwelekeo kinyume cha huo pale anapovifunga vipokezi hivyo na kubaki gizani. Mapenzi Yake hutekelezwa daima, katika hali zote mbili. Kwa hiyo Qur’ani inasema kuhusu wale wasioamini Siku ya Mwisho: {Tunaifanya vitendo vyao vionekane vizuri kwao, nao wanatangatanga kwa upotevu.} (Aya ya 4) Wao wanachagua kutoamini, na hivyo sheria ya Mungu inaanza kufanya kazi, ikiyafanya matendo yao yawaonekane mazuri na ya kuvutia. Hawawezi kuona kasoro yoyote katika wanayoyafanya, na hivyo wanabaki bila kupata njia iliyo wazi itakayowaongoza kwenye haki.
It is God who has moulded human nature in this fashion, giving it the propensity to follow His guidance when it opens its receptive faculties to this, and the opposite propensity to remain blind when it shuts such faculties down. His will is always done, in both situations. Hence, the Qur’ān says in reference to those who will not believe in the hereafter: “We make their deeds seem fair to them, and so they wander about in distraction.” (Verse 4) They choose not to believe, and thus God’s law comes into operation making their deeds seem fair and attractive to them. They cannot see any foul element in what they do and so remain unable to find a clear way leading them aright.
Wakati uovu unapofanywa uonekane kuwa mzuri, matokeo yake ya mwisho yanajulikana: "Hawa ndio ambao kwao kuna adhabu kali, na katika Akhera ndio watakaokuwa wenye hasara kubwa zaidi." (Aya ya 5)
Iwe mateso wanayopewa ni katika maisha haya ya sasa au katika maisha ya Akhera, watalazimika kukabiliana na maangamizi kamili Akhera. Hiyo itakuwa malipo yao ya haki kwa kufuata yaliyo maovu.
When evil is made to seem fair, the end result is well known: “These are the ones for whom grievous suffering is in store, and who in the life to come shall be the worst losers.” (Verse 5) Whether suffering is meted out to them in this present life or in the life to come, they will have to face utter ruin in the hereafter. It will be their just recompense for pursuing what is evil.
Sura hii inahitimishwa kwa aya inayosisitiza tena chanzo cha Qur'ani cha kimungu: "Hakika wewe unapokea Qur'ani kutoka kwa neema ya Mwenye hekima, Mjuzi wa kila kitu." (Aya ya 6) Kitenzi cha Kiarabu tulaqqā, ambacho hapa kimetafsiriwa kuwa 'unapokea', kinatoa hisia kwamba Qur'ani ni zawadi tukufu inayotolewa na Yule anayefanya kila kitu kwa hekima na anayepanga kila kitu kwa msingi wa ujuzi kamili.
The sūrah’s opening is completed with a verse that re-emphasizes the divine source of the Qur’ān: “Most certainly, you receive the Qur’ān out of the grace of One who is Wise, All-Knowing.” (Verse 6) The Arabic verb tulaqqā, which is rendered here as ‘you receive’, gives a sense of the Qur’ān being a sublime gift presented by the One who does everything wisely and plans everything on the basis of perfect knowledge.
Hakika, hekima na ujuzi Wake vinaonekana wazi katika Qur’ani; katika mtindo wake, katika wajibu inaoyapanga na maelekezo inayoyatoa, katika mfumo inaoufuata, katika kuteremshwa kwake wakati unaofaa zaidi, katika mtiririko wa sehemu zake na katika mshikamano wa maudhui yake.
Indeed, His wisdom and knowledge are clearly seen in the Qur’ān; its mode, the duties it assigns and directives it gives, in the system it follows, in its revelation at the most appropriate time, in the flow of its component parts and in the harmony of its subject matter.
Sura hiyo kisha inaanza masimulizi yake ya kihistoria, yanayotoa taswira pana ya vipengele vya hekima ya Mungu, ujuzi wake, mipango yake na uangalizi wake.
The sūrah then begins its historical accounts which provide a panoramic exhibition of aspects of God’s wisdom, knowledge, planning and care.