Saa ya Kiama inakaribia, na mwezi umepasuka. Lakini makafiri wanapoona ishara, hugeuka na kusema, "Huu ni uchawi mwingine unaoendelea." Wanakanusha ukweli na kufuata matamanio yao wenyewe.

The Last Hour draws near, and the moon is split asunder. Yet when the unbelievers see a sign, they turn away and say, "Yet another act of continuous sorcery.9 They deny the truth and follow their own desires.

Hata hivyo, kila kitu hatimaye kimekwisha kuamuliwa. Yamewafikia habari zilizopaswa kuwazuia [kutokana na kiburi chao], hekima kamilifu, lakini maonyo hayakuwafaa. Basi geuka mbali nao. Siku ambayo Mwitaji atawaita kwenye jambo lisilojulikana, wakiwa wameinamisha macho yao, watatoka makaburini mwao kama nzige wanaotawanyika, wakikimbilia kwa Mwitaji. Makafiri watasema: Hii ni siku ngumu mno.

Yet everything is ultimately settled. There has come to them tidings that should have restrained [their arrogance], far-reaching wisdom, but warnings have been of no avail. So turn you away from them. On the day the Summoner will summon them to something unknown, with eyes downcast, they will come out of their graves like swarming locusts rushing towards the Summoner. The unbelievers will say: Hard indeed is this day] (Verses 1-8)

Hii ni mwanzo wenye msukumo mkubwa, unaozungumzia tukio kubwa katika ulimwengu mpana ambalo linatangaza tukio lingine kubwa zaidi lisilopimika: “Saa imekaribia, na mwezi umepasuka.” (Aya ya 1) Ni habari gani hii! Walishuhudia tukio la kwanza kwa macho yao wenyewe, na wao wanaweza tu kutarajia tukio kubwa zaidi. Kupasuka kwa mwezi, kama kulivyoshuhudiwa na Waarabu, kumethibitishwa katika riwaya nyingi; wote wanakubaliana kwamba tukio hilo lilitokea, ingawa wanatofautiana katika maelezo yao ya jumla na ya kina ya jinsi lilivyotokea. Hapa, tutatoa baadhi ya riwaya hizi:

This is a highly inspiring opening, speaking of a momentous event in the wide universe that heralds an immeasurably greater event: “ The Last Hour draws near, and the moon is split asunder." (Verse 1) What a piece of news! They saw the first event with their own eyes, and they can only anticipate the greater one. The splitting of the moon, witnessed by the Arabs, is confirmed in numerous reports; all agree that this took place, though they differ in their general and detailed descriptions of how it occurred. Here, we will give a few of these reports:

Anas bin Malik anasimulia: "Watu wa Makka walimwomba Nabii ﷺ awaonyeshe muujiza, mwezi ukapasuka huko Makka mara mbili. Naye akasoma: 'Saa imekaribia, na mwezi umepasuka.'" {Imepokewa na Malik.} Hadithi hiyo hiyo kutoka kwa Anas inatolewa katika toleo jingine likieleza ombi la watu la muujiza, kisha likisema: "Aliwaonyesha mwezi uliopasuka sehemu mbili, nao wakaweza kuona Mlima Hira' katikati." {Imepokewa na al-Bukhari na Muslim.} Jubayr bin Mut'im anasimulia: "Mwezi ulipasuka wakati wa uhai wa Nabii ﷺ, nao ukaonekana sehemu mbili, moja juu ya kila mlima. Watu wakasema: 'Muhammad ametulogea uchawi.' Kisha wakasema: 'Kama angeweza kutulogea uchawi, hawezi kuwalogea watu wote.'" {Imepokewa na Ahmad, na pia na al-Tabari na al-Bayhaqi kwa mnyororo tofauti wa wapokezi.} Ibn 'Abbas amenukuliwa na wapokezi mbalimbali kwamba alisema: "Mwezi ulipasuka wakati mmoja wa uhai wa Nabii ﷺ." {Imepokewa na al-Bukhari na Muslim.} Matoleo mengine yanaongeza: "Hili lilitokea kabla ya Nabii ﷺ kuhama kwenda Madina. Waliweza kuona sehemu zake mbili." Toleo jingine lililopokewa na al-Tabarani kwa mnyororo tofauti wa wapokezi linamnukuu Ibn 'Abbas akisema: "Mwezi ulipatwa wakati wa Nabii ﷺ. Wasioamini walisema: 'Mwezi umelogwa.' Ufunuo wa Qur'ani ukateremshwa kutoka juu ukisema: 'Saa imekaribia, na mwezi umepasuka.'"

Tunahitaji kuongeza hapa neno kuhusu riwaya inayosema kwamba makafiri walimuomba Mtume ﷺ muujiza, na kwa kujibu ombi lao mwezi ukapasuka vipande viwili ukawaonyesha kile walichokuwa wameomba. Riwaya hii inapingana na kauli wazi ya Qur'ani inayoeleza kwamba Mtume ﷺ hakusaidiwa kwa muujiza wa aina ile aliyopewa Mitume waliotangulia.

We need to add here a word about the report that the unbelievers asked the Prophet for a miracle and in response the moon was split in two showing them what they had asked for. This report is in conflict with a clear Qur’anic statement that stipulates that the Prophet was not supported by any miracle of the type given to earlier messengers.

Sababu imeelezwa katika aya ifuatayo: “Hakuna kinachotuzuia kutuma ishara za miujiza isipokuwa kwamba watu wa zama zilizopita waliziona kuwa za uongo” (17: 59). Kauli hii inaweka wazi kwamba, katika hekima yake isiyo na kikomo, Mwenyezi Mungu aliamua kutowaonyesha makafiri ishara za miujiza za kuunga mkono ujumbe wake, kwa sababu jamii zilizotangulia ziliikataa kuwa ya uongo.

The reason is explained in the following verse: “ Nothing hinders Us from sending miraculous signs except that the people of former times treated them as false” (17: 59) This statement makes clear that, in His infinite wisdom, God decided not to show unbelievers miraculous signs in support of His message, because earlier communities had rejected them as false.

Kila mara washirikina walipomwomba Mtume amletee muujiza, jibu lake lilikuwa kwamba jambo hilo halikuwa ndani ya uwezo wake: alikuwa ni mwanadamu tu, mjumbe. Daima aliwarejesha kwenye Qur'ani, akitangaza kwamba ndiyo ishara pekee ya kuthibitisha ukweli wa ujumbe wake. "Sema: Hakika watu na majini wakikusanyika pamoja ili kuleta mfano wa Qur'ani hii, hawataweza kuleta mfano wake, hata kama watasaidiana kadiri wawezavyo." {Hakika tumewaeleza watu katika Qur'ani hii kila aina ya mafundisho.} Lakini watu wengi wanakataa kukubali chochote isipokuwa kukufuru. Wanasema: "Hatutakuamini mpaka utufanyie chemchemi itoke ardhini kwa ajili yetu, au uwe na bustani ya mitende na mizabibu, na uifanye mito itiririke ndani yake, au uifanye anga liangukie juu yetu vipande vipande, kama ulivyotutisha, au umlete Mungu na malaika mbele yetu, au uwe na nyumba ya dhahabu, au kupanda mbinguni. Hakika hatutaamini kupanda kwako mbinguni mpaka utuletee kitabu cha kusoma." Sema: "Ametakasika Mola wangu Mlezi."

On every occasion the unbelievers asked the Prophet for a miracle, his reply was that this was outside his remit: he was no more than a human messenger. He always referred them to the Qur’an, declaring that it was the only sign to confirm the veracity of his message. “Say, I fall mankind and the jinn were to gather together for the purpose of producing the like of this Quran, they would not produce anything like it, even though they helped one another as best they could. ’ Indeed We have explained to mankind, in this Quran, every kind of lesson. Yet most people refuse to accept anything other than unbelief. They say: ‘We shall not believe in you till you cause a spring to gush forth for us from the earth, or you have a garden of date-palms and vines, and you cause rivers to flow through it, or you cause the sky to fall upon us in pieces, as you have threatened, or you bring God and the angels face to face before us, or you have a house of gold, or you ascend to heaven. Indeed we shall not believe in your ascent to heaven until you bring us a book for us to read." Say, "Limitless in His glory is my Lord.

Hata hivyo, ingawa Saa inayoogopwa iko karibu, na licha ya tukio la kusisimua na kubwa walilolishuhudia hivi punde, pamoja na ishara nyingi zinazowazunguka, makafiri waliendelea kukataa ujumbe huo kwa ukaidi, wakisisitiza njia zao potofu. Hawakupuuza tu maonyo, bali pia hawakutafakari ipasavyo dalili zinazoelekeza kwenye ukweli mkuu ambao ungepaswa kuwaongoza kwenye imani: “Lakini wanapoona ishara, hugeuka na kusema: ‘Huu ni uchawi wa kuendelea tu.’ Wanaukanusha ukweli na kufuata matamanio yao wenyewe. Hata hivyo, kila jambo hatimaye limeamuliwa. Yamewafikia habari ambazo zingepaswa kuwazuia [kiburi chao], hekima yenye kufikia mbali, lakini maonyo hayakuwa na faida.” (Aya 2-5)

Yet close as the dreaded Hour is, and despite the exciting and great event they have just witnessed and the numerous signs around them, the unbelievers continued to stubbornly reject the message, insisting on their erring ways. Not only did they ignore the warnings, they also did not properly reflect on the pointers to the great truth that should have brought them to faith: “ Yet when the unbelievers see a sign, they turn away and say "Yet another act of continuous sorcery.’ They deny the truth and follow their own desires. Yet everything is ultimately settled. There has come to them tidings that should have restrained [their arrogance], far-reaching wisdom, but warnings have been of no avail.” (Verses 2-5)

Wao waligeuka na kuondoka, na walipoona mwezi ukipasuka vipande viwili, walisema kuwa ilikuwa ni uchawi uliofanywa juu ya macho yao. Walisema jambo hilo hilo kuhusu Qur'ani, ambayo yenyewe ni ishara kubwa. Walidai kwamba nayo pia ilikuwa ni tendo jingine la uchawi. Kwa kuwa ishara za haki zinatolewa kila wakati, wao wanasema kwamba uchawi huo ni wa kuendelea na hauishi kamwe.

They indeed turned away and when they saw the moon split in two, they said that it was a magical spell cast over their eyes. They said the same thing about the Quran, which is itself a great sign. They alleged that it too was another act of sorcery. Since signs to the truth are given all the time, they argue that such sorcery is continuous and never ending.

Wanageuka mbali na kila ishara, bila kutaka kutafakari asili yao wala kuelewa ujumbe wao. Wakiongozwa na hisia za kiholela zisizo na ushahidi wowote, wanazikanusha ishara hizi na yale ujumbe wanayobeba, wakikataa kutafakari ukweli wa msingi unaothibitishwa na kila kitu kinachowazunguka katika ulimwengu.

They turn away from every sign, unwilling to reflect on their nature or understand their message. Prompted by arbitrary feelings that lack all evidence, they deny these signs and what messages they deliver, refusing to reflect on the fundamental truth confirmed by everything around them in the universe.

Baada ya utangulizi huu wenye nguvu, sura inaanza kuonyesha matukio ya adhabu iliyowashukia jamii zilizotangulia za makafiri, ambao walipita njia ile ile kama Waarabu waliokataa ujumbe wa Nabii Muhammad ﷺ.

After this powerful opening, the surah begins to portray scenes of the punishment meted out to earlier communities of unbelievers, who traversed the same way as the Arabs who denied the Prophet Muhammad’s message:

Kabla yao, watu wa Nuhu walikataa haki. Walimkataa mja Wetu, wakisema: "Ni mwendawazimu!" Naye alifukuzwa kwa ukali. Basi akamwomba Mola wake: "Nimezidiwa, nisaidie!" Hivyo Tukafungua milango ya mbinguni kwa maji yanayomiminika kwa mafuriko, na Tukaifanya ardhi itoe chemchemi. Basi maji yakakutana kwa jambo lililokwisha kupangwa. Tukamchukua katika chombo kilichotengenezwa kwa mbao na misumari, kikielea chini ya macho Yetu: ni malipo kwa yule aliyekataliwa. Tumeliacha hili kuwa ishara: je, kuna atakayezingatia? Adhabu Yangu ilikuwa kali kiasi gani, na maonyo Yangu yalikuwa ya kweli kiasi gani. Tumeufanya Qur'ani kuwa rahisi kukumbukwa: je, kuna atakayezingatia? (Aya 9-17)

Before them, Noah's people rejected the truth. They rejected Our servant, saying: He is mad!' and he was harshly rebuffed. Therefore, he called out to his Lord: 1 am overcome. Grant me help!' So We opened the gates of heaven with water pouring down in torrents, and caused the earth to burst forth with springs. Thus the waters met for a preordained purpose. We carried him in a vessel made of planks and nails which floated under Our eyes: a reward for him who had been rejected. We have left this as a sign: will anyone take heed? How grievous was My punishment and how true were My warnings. We have made the Quran easy to bear in mind: will anyone take heed? (Verses 9-17)

"Kabla yao, watu wa Nuhu walikanusha ukweli." (Aya 9) Walikanusha ujumbe wa Mwenyezi Mungu na ishara alizowapa. "Wakamkanusha mja wetu" Nuhu, wakasema, "Ni mwendawazimu!" kama vile Maquraishi walivyomsema kwa dhuluma Muhammad ﷺ, wakimtishia kumpiga mawe, lakini bado wakimdhihaki na kumtaka aache. "Naye akazuiwa kwa ukali." (Aya 9) Lakini wao ndio walipaswa kuzingatia na kuacha.

“Before them, Noah's people rejected the truth." (Verse 9) They rejected the divine message and the signs given to them. “They rejected Our servant" Noah, and said, “He is mad!"just like the Quraysh unjustly said of Muhammad (peace be upon him), threatening to stone him, but still ridiculing him and demanding that he desist. “And he was harshly rebuffed." (Verse 9) They though should have been the ones who took heed and desisted.

Baada ya kuvumilia kukataliwa huku kote, Nuhu alimrejea Mola wake aliyemkabidhi ujumbe Wake, akimtaka amfikishie watu wake. Aliwasilisha taarifa ya hali ilivyo kati yake na watu wake, pamoja na matokeo ya juhudi zake. Alitaka uamuzi ufanywe na Mungu baada ya yeye mwenyewe kuweka juhudi zake zote: "Basi akamwomba Mola wake: Nimeshindwa, nisaidie!" (Aya ya 10) Nimefanya kadiri ya uwezo wangu, na sasa sina nguvu. Siwezi kufanya zaidi. Wewe ndiye wa kutoa msaada na uungaji mkono kwa ujumbe Wako. Nguvu zote ni Zako, na uamuzi ni wako.

Kaumu ya 'Ad nao pia waliukataa ukweli. Je, adhabu Yangu ilikuwa kali kiasi gani, na maonyo Yangu yalikuwa ya kweli kiasi gani? Tulipeleka juu yao upepo mkali wa baridi, siku ya msiba usiokoma. Uliwaondoa watu kama shina za mitende zilizong'olewa. Je, adhabu Yangu ilikuwa kali kiasi gani, na maonyo Yangu yalikuwa ya kweli kiasi gani? Kwa hakika Tumeufanya Qur'ani iwe nyepesi kukumbukwa. Je, yuko atakayezingatia?

The people of Ad also rejected the truth. How grievous was My punishment and how true were My warnings? We sent against them a howling cold wind on a day of unceasing misfortune: it swept people away as though they were uprooted palm trunks. How grievous was My punishment and how true were My warnings? We have made the Quran easy to bear in mind: will anyone take heed? (Verses 18—22)

Hili ni onyesho la pili la adhabu kali iliyowapata jamii nzima ya wasioamini. Linaanza kwa kueleza kwamba kaumu ya 'Ad iliukataa ukweli, lakini kabla ya maelezo yoyote kutolewa, sura inaongeza swali lenye lengo la kukuza ukali wa adhabu iliyotolewa: "Adhabu Yangu ilikuwa kali kiasi gani, na maonyo Yangu yalikuwa ya kweli kiasi gani?" (Aya ya 18)

This is the second scene of powerful punishment that befell a whole community of unbelievers. It begins by reporting that the ‘Ad rejected the truth, but before any details are given, the surah adds the question intended to magnify the severity of the punishment meted out: “How grievous was My punishment and how true were My warnings?” (Verse 18)

Jibu limetolewa mara moja na sura: "Tulimtumia upepo mkali wenye kuvuma kwa baridi kali, katika siku ya msiba usiokoma; uliwang'oa watu kama mashina ya mitende iliyong'olewa." (aya 19-20) Neno la Kiarabu linalotumika kuelezea upepo huo, *sarsar*, kwa sauti yake pekee linatoa hisia ya upepo unaobeba msiba usiokoma. Pengine hakuna msiba ulio mbaya zaidi kuliko ule uliowapata kaumu ya 'Ad. Upepo uliwainua watu na kuwavunja, na kuwaacha kama mashina ya mitende iliyong'olewa.

The answer is immediately given by the surah-. “ We sent against them a howling, cold wind on a day of unceasing misfortune: it swept people away as though they were uprooted palm trunks.” (verses 19-20) The Arabic description of the wind, sarsar, gives by its very sound a feeling of that wind which carries unceasing misfortune. Probably no misfortune could be worse than that which happened to the ‘Ad. The wind lifted the people and smashed them, leaving them like uprooted palm trunks.

Tukio hili limejaa vurugu na hofu; upepo wa dhoruba uliotumwa dhidi ya kaumu ya 'Ad ulikuwa mojawapo ya majeshi ya Mwenyezi Mungu. Ni tukio la kimaumbile ambalo Mwenyezi Mungu ameliweka katika ulimwengu. Linafanya kazi kulingana na mfumo wa ulimwengu mzima ambao Yeye ameuchagua.

Kaumu wa Thamud pia waliukataa uonyo Wangu. Walisema: ‘Je, tutamfuata mtu mmoja tu miongoni mwetu sisi wenyewe? Kama hivyo, bila shaka tutakuwa tumepotea, tumo katika upotovu mkubwa wa akili.’ Je, ujumbe ungeteremshwa kwake yeye peke yake miongoni mwetu sote? La, hakika yeye ni mwongo mkubwa mwenye kiburi.’ Kesho watajua ni nani mwongo mkubwa mwenye kiburi. Tutawapelekea ngamia jike awe jaribio kwao. Basi wachunguze na uwe mvumilivu. Waambie kwamba maji yagawanywe kwa haki baina yao: kila mmoja anywe zamu yake. Waliwaita rafiki yao, naye akachukua kitu na kumchinja. Adhabu Yangu ilikuwa kali kiasi gani, na maonyo Yangu yalikuwa ya kweli kiasi gani. Tuliwapelekea kelele moja kali, nao wakawa kama matawi makavu ya mjenzi wa zizi la kondoo. Hakika Tumeifanya Qur'ani iwe rahisi kukumbukwa:

The people of Thamud also rejected [My] warnings. They said: ‘Are we to follow one single mortal from among ourselves? In that case, we would surely be in error, lost in utter folly Could a message have been sent to him alone out of all of us? No, he is indeed an insolent liar. ’ Tomorrow they will know who is the insolent liar. We shall send them a she-camel as a test. So watch them and be patient. Tell them that the water is to be equitably shared between them: each should drink in turn. They called their friend, who took something and slew her. How grievous was My punishment and how true were My warnings. We sent against them a single blast, and they became like the dry twigs of the sheepfold builder. We have made the Quran easy to bear in mind:

je, kuna yeyote atakayezingatia?

will anyone take heed? (Verses 23-32)

Kabila la Thamud lilikuwa kabila lililochukua nafasi ya 'Ad kama nguvu kuu huko Arabia. 'Ad waliishi kusini, huku Thamud wakiwa wamejikita kaskazini mwa Rasi hiyo. Ingawa hatima ya 'Ad ilikuwa imeandikwa vizuri katika Arabia yote, Thamud hawakujali wala kuzingatia, bali walikataa maonyo ya Mungu kama vile 'Ad waliyowatangulia.

The Thamud was the tribe that succeeded the ‘Ad as the major power in Arabia. The ‘Ad lived in the south, while the Thamud were based in the north of the Peninsula. Despite the fact that the ‘Ad’s fate was well documented in the whole of Arabia, the Thamud took no heed and rejected God’s warnings just like the ‘Ad before them.

“Wakasema: Je, tutamfuata mtu mmoja tu miongoni mwetu? Hapo bila shaka tutakuwa tumepotea, tumo katika upotofu mtupu.” “Je, ujumbe umeteremshwa kwake yeye peke yake miongoni mwetu sisi sote? Hapana, bali yeye ni muongo mwenye kiburi.” (Aya 24—25) Hii inarudia hoja ile ile ya zamani iliyowasumbua makafiri kizazi baada ya kizazi. Je, mtu huyu amechaguliwa kati yetu sote kupokea ujumbe wa Mwenyezi Mungu? Tena, mtazamo wao unaonyesha kiburi kisicho na msingi, ambacho hakiangalii ujumbe wenyewe, bali kinamtazama mtu anayeunadi: “Je, tutamfuata mtu mmoja tu miongoni mwetu?” (Aya 24)

Pazia linapoinuliwa tena, tunaona kipindi kingine kikifanyika karibu na Arabia:

When the curtains are raised again, we have another episode taking place close to Arabia:

Watu wa Lūṭ nao pia waliyakataa maonyo Yangu. Tulipeleka dhidi yao upepo wenye mawe, lakini ni familia ya Lūṭ tu ndiyo tuliyoiokoa alfajiri, kama neema itokayo kwetu; hivyo ndivyo tunavyowalipa wenye shukrani. Aliwaonya kuhusu adhabu Yetu, lakini walitilia shaka maonyo yake.

Lot's people also rejected [My] warnings. We sent a stone-bearing wind against them, and only Lot's family did We save at the break of dawn, as an act of grace from Us: thus do We reward the thankful. He warned them of Our punishment, but they were in doubt about his warnings.

Walimtaka pia awakabidhi wageni wake kwao, kwa hiyo Tukawafunika macho yao. "Basi onjeni adhabu Yangu na [utekelezaji wa] maonyo Yangu." Asubuhi na mapema adhabu ya kudumu iliwafikia. "Basi onjeni adhabu Yangu na [utekelezaji wa] maonyo Yangu." Tumeifanya Qur'ani iwe rahisi kukumbukwa: je, kuna yeyote atakayezingatia? (Verses 33-40)

They even asked him to hand his guests over to them, so We sealed their eyes. "Taste, then, My punishment and [the fulfilment of] My warnings.' At daybreak abiding suffering befell them. "Taste, then, My punishment and [the fulfilment of] My warnings.' We have made the Qur'an easy to bear in mind: will anyone take heed? (Verses 33-40)

Hadithi ya watu wa Lut imeelezwa kwa kina sehemu nyingine ndani ya Qur'ani.

The story of Lot’s people is given in detail elsewhere in the Qur’an.

Madhumuni ya kutajwa kwake hapa si kutoa maelezo, bali ni kutoa funzo kutokana na yanayotokea watu wanapokataa haki, na kuwakumbusha adhabu kali wanayoweza kukumbana nayo. Ndiyo maana inaanza kwa kuripoti kukataa kwao onyo la Mungu, ikifuatiwa na kutaja adhabu waliyoipata kwa sababu yake: "Watu wa Lut nao waliyakanusha maonyo [Yangu]. Tukawapelekea upepo wenye mawe dhidi yao, na ni familia ya Lut peke yake ndiyo tuliyoiokoa alfajiri, kama neema kutoka Kwetu; hivyo ndivyo tunavyowalipa wanaoshukuru." (Aya 33-35) Mahali pengine katika Qur'ani adhabu yao imeelezwa kwa namna ya {mvua ya mawe ya udongo} (51:33).

Its mention here is not intended to provide details, but rather to draw a lesson from what happens when people deny the truth and to remind them of the severe punishment that they may suffer. Hence, it starts with reporting their rejection of God’s warning, followed by mentioning the punishment they suffered in consequence: “Lot's people also rejected [My] warnings. We sent a stone-bearing wind against them, and only Lot's family did We save at the break of dawn, as an act of grace from Us: thus do We reward the thankful.'" (Verses 33-35) Elsewhere in the Qur’an their punishment is described in the form of of clay," (51: 33)

Sasa pazia limeshuka baada ya matukio haya yote ya adhabu na mateso, sura inawaelekea wale waliokataa ujumbe wa mwisho.

Now that the curtains have fallen after all these scenes of punishment and suffering, the surah addresses those who rejected the final message.

Wamekumbushwa hatima za watu wale waliotangulia, na picha hizo bado ziko akilini mwao. Sasa wanapewa onyo lao wenyewe ili waepuke hatima kama hiyo. Hakika wanaonywa dhidi ya hatima mbaya zaidi kuliko hiyo:

They have been reminded of the fates of those earlier peoples, and those images are still present in their minds. Now, they are given their own warning so that they avoid a similar fate. Indeed, they are warned against an even more terrible fate:

Je, makafiri wenu ni bora kuliko hao? Au mna kinga katika vitabu vitakatifu? Au wanasema: "Sisi ni jeshi kubwa, nasi tutashinda"? Jeshi lao litashindwa, nao watageuka na kukimbia. Lakini Saa ndiyo wakati wao uliowekwa, na Saa ndiyo yenye msiba mkubwa zaidi na uchungu zaidi. Hakika waliodhulumu wamo katika upotevu na moto uliowashwa. Siku watakapovutwa motoni juu ya nyuso zao, [wataambiwa]: "Onjeni sasa mguso wa Moto." {Hakika Sisi tumeumba kila kitu kwa kipimo.}

Are your unbelievers better than those others? Or have you been given an immunity in the sacred books? Or do they say, 'We are a great host and we will be victorious? Their hosts will be routed, and they will turn tail and flee. But the Last Hour is their appointed time, and the Last Hour is most calamitous and most bitter. The evildoers are indeed in error, and in raging flames of fire. On the day when they are dragged into the fire, their faces down, [they will be told], 'Taste now the touch of hell-fire.9 We have created everything in due measure.

Amri Yetu ni moja tu, kama kupepesa kwa jicho. Tuliwaangamiza watu kama nyinyi zamani. Je, kuna yeyote atakayezingatia? Kila kitu wanachokitenda kimeandikwa katika kumbukumbu zao. Kila jambo moja, dogo au kubwa, limerekodiwa.

Our command is but once, like the twinkling of an eye. We destroyed people like you in the past. Will anyone take heed? Everything they do is noted in their records. Every single thing, small or great, is recorded.

Naomba maandishi ya aya 43-53 (au tafsiri ya Kiingereza) nikutafsiri kwa Kiswahili. Tafadhali nibandikie maandishi hayo.

(Verses 43-53)

Ni onyo la adhabu katika maisha haya na mateso zaidi katika maisha ya Akhera. Linaondoa shaka yoyote juu ya ukweli wa onyo hili, linazifunga njia zote za matumaini ya kuepuka, na kuziziba nafasi yoyote ya hesabu ya uongo ili kukwepa.

Sura sasa inatoa kauli iliyo wazi inayoelekezwa kwa wanadamu wote, lakini hasa kwa Waarabu hao, ili kuwathibitishia ukweli kwamba kila kitu kinatawaliwa na mapenzi, hekima na mpango wa Mungu. Adhabu inayotolewa katika maisha haya na ile itakayoteremshwa katika maisha ya Akhera, maonyo na ujumbe uliotolewa kabla yake, wahyi uliotolewa kwa Mitume wa Mungu, na kila kinachohusiana na haya yote kwa upande wa uumbaji, matukio na mipango, vyote viko chini ya mpango na mapenzi ya Mungu.

The surah now makes a clear statement addressed to all mankind, but specifically to those Arabs, to drive home to them the fact that everything is subject to God’s will, wisdom and planning. The punishment administered in this life and the one inflicted in the life to come, the messages and warnings given before them, the revelations given to Gods messengers, and everything surrounding all this in terms of creation, events and planning are all subject to God’s plan and will.

Zote hizi na kila kitu, kikubwa au kidogo, zimeumbwa kwa kipimo sahihi na zimepangwa kwa hekima. Hakuna kinachotokea kwa bahati nasibu au kwa mkataa: “Hakika Sisi tumeumba kila kitu kwa kipimo.” (Aya ya 49) Hili linahusu viumbe vyote, vilivyonyamaza au vyenye usemi, vinavyotembea au visivyotembea, vya zamani na vya sasa, vinavyojulikana au visivyojulikana: uumbaji wao uko chini ya kipimo sahihi. Ni kipimo hiki kinachoamua maumbile, sifa, kiasi, wakati na mahali pa kila kitu, pamoja na uhusiano wake na vitu vingine vilivyo karibu yake na athari inayoizalisha.

All these and everything large or small are created in accordance with an accurate measure and are wisely planned. Nothing occurs haphazardly or by coincidence: “ We have created everything in due measure.” (Verse 49) This applies to all creatures, silent or endowed with speech, moving or motionless, past and present, known or unknown: their creation is subject to an accurate measure. It is this measure that determines the nature, qualities, quantities, time and place of everything, as well as their links with others around them and the effect they produce.

Taarifa hii fupi ya Qur'ani inarejelea ukweli mkubwa na wa kushangaza ambao unathibitishwa na ulimwengu. Akili hukiri ukweli huu inapouangalia ulimwengu unaoizunguka na kuitikia. Akili ya binadamu hakika itahisi kwamba ulimwengu umepangwa kwa umakini mkubwa. Kila kitu ndani yake kipo kwa kipimo kinachofikia usawa na mpangilio kamili.

This short Quranic statement refers to a major and momentous truth that is confirmed by the universe. It is acknowledged by the mind as it looks at the world around it and responds to it. The human mind is bound to feel that the universe is finely coordinated. Everything in it is according to a measure that achieves absolute balance and coordination.

Lakini swali la mipango ya kina ni kubwa zaidi kuliko hili. Kwa hakika, kila kinachotokea katika ulimwengu: matukio yote katika kila upande, makubwa na madogo, hutokea kulingana na mpango maalum na kwa kipimo kilichowekwa.

Yet the question of elaborate planning is far greater than this. Indeed everything that takes place in the universe: all events in all directions, large and small, take place according to a plan and in a set measure.

Hili linatumika kwa kila tukio katika historia, kila hisia inayopatikana na kila mtu binafsi, kila pumzi, na kadhalika. Kila pumzi hutokea kwa kipimo maalum kulingana na wakati, mahali na mambo mengine pamoja na hali zinazoizunguka.

This applies to every occurrence in history, every feeling experienced by every individual, every breath, etc. Each breath takes place in due measure with regard to time, place and other factors and circumstances.

Inahusiana na mfumo wa ulimwengu na inazingatiwa katika mizani ya jumla ya ulimwengu, kama ilivyo kwa matukio makubwa. Mmea mdogo wa porini unaotoa chipukizi lake jangwani wazi umewekwa hapo kwa kipimo sahihi. Unatekeleza kazi inayohusiana na kuwepo kwa ulimwengu. Vivyo hivyo kwa chungu mmoja anayesogea kuelekea mahali pake, chembe moja hewani, kiumbe kinachoelea juu ya maji, kama vile inavyotumika kwa miili mikubwa ya angani katika ulimwengu huu mpana. Vyote viko hapo kwa kipimo stahiki kuhusu wakati, mahali, wingi, umbo na muundo, vikidumisha mizani stahiki katika hali zote.

It is related to the universal system and taken into account in the overall universal balance, just like major events. A wild, little plant that sends out its shoot in the open desert is placed there according to an accurate measure. It fulfils a function that is related to the existence of the universe. The same applies to a single ant moving to its destination, a particle in the air, an organism floating on water, just as it applies to the huge celestial bodies in this vast universe. All are there in due measure with regard to time, place, quantity, shape and form, maintaining due balance in all situations.

Ni nani anayeweza kusema, kwa mfano, kwamba ndoa ya Nabii Yakobo na mke wa pili, aliyemzalia wanawe wawili, Yusufu na Benyamini, haikuwa jambo la kibinafsi, bali ni tukio lililokusudiwa likitumikia mpango wa jumla? Ilipangwa kwamba ndugu zake wa kambo wamwonee wivu sana Yusufu, wamchukue na kumtupa kisimani, baada ya kuwa wamefikiria kumuua, ili msafara wa wasafiri uweze kumwokota na kumuuza Misri, ambako angepata makao katika ikulu ya Waziri Mkuu.

Who can say, for example, that the Prophet Jacobs marriage to a second wife who gave him his two sons, Joseph and Benjamin, was not a personal affair, but rather an intended event serving an overall plan? It was planned that Josephs half brothers should feel very jealous of him, take him and throw him in the well, after they had thought of killing him, so that a travelling caravan would pick him up and sell him in Egypt where he would find a home in the palace of the Chief Minister.

Pamoja na mipango ya kina na kupanga vipimo vinavyostahili, kuna nguvu ya Mungu, ambayo hutimiza matukio makubwa kwa njia rahisi kabisa: "Amri yetu ni moja tu, kama kupepesa kwa jicho." (Aya ya 50) Inachukua ishara tu au neno moja, na kila kitu, kikubwa au kidogo, kinatimizwa. Kwa kweli, hakuna cha kutofautisha kikubwa na kidogo; yote ni sehemu ya jinsi wanadamu wanavyoona mambo. Wala hakuna suala la wakati, hata kupepesa kwa jicho; ni sitiari tu ya kuwasaidia watu kuelewa. Wakati si kitu zaidi ya dhana ya kibinadamu inayotokana na nafasi ya dunia na mzunguko wake. Kwa upande wa Mungu na mipango Yake, wakati hauna maana yoyote.

Along with the elaborate planning and the assigning of due measures goes God’s power, which accomplishes the greatest of events by the simplest means: “Our command is but once, like the twinkling of an eye.” (Verse 50) It takes just a signal or one word and everything, great or tiny, is done. In fact there is nothing to distinguish great from tiny; it is all part of how human beings see things. Nor is there a question of time, not even the twinkling of an eye; it is merely a metaphor to help people understand. Time is no more than a human conception that arises from the position of the earth and its rotation. As far as God and His plans are concerned, it has no significance.

Amri hutolewa mara moja tu, na ulimwengu huu wote unakuwepo. Vivyo hivyo, mabadiliko yoyote ndani yake yanaweza kutekelezwa. Amri moja tu, na yote hayo yatatoweka kama Mungu apendavyo. Katika kila jambo, amri hutolewa mara moja tu: kumleta mtu yeyote katika uhai, kumchukua hapa au pale, kumfanya afe, kumrudisha tena katika umbo fulani, kuwafufua viumbe wote kutoka vizazi vyote ili wakusanywe kwa ajili ya hesabu na malipo. Ni amri ya mara moja tu isiyohitaji juhudi wala muda, kwa kuwa inatoka kwa Mwenyezi Mungu kwa kipimo kinachostahili na kwa urahisi kamili.

The command is given just once and this entire universe comes into existence. Similarly, any change in it can be accomplished. Just one command and it will all go away as God wishes. In everything, the command is given once only: bringing anyone into life, taking it here or there, causing it to die, bringing it back in some shape or form, resurrecting all creatures from all generations to gather them for the reckoning and reward. It is a once only command that requires no effort or time, because it comes from the Almighty in due measure and with perfect ease.

Ilikuwa daima amri ya mara moja tu ya kuleta hatima mbaya ya jamii zilizokataa ukweli wa ujumbe wa Mungu. Sura inawakumbusha wasikilizaji wake hatima walizokumbana nazo jamii zilizokataa ukweli kama wao: "Tuliwaangamiza watu kama nyinyi zamani. Je, kuna yeyote atakayezingatia? Kila wanalolitenda limeandikwa katika kumbukumbu zao. Kila kitu, kidogo au kikubwa, kimerekodiwa." (Aya 51-53) Hatima hizo zimetajwa katika sura, lakini watu wanapaswa kuzingatia na kufikiria matokeo yanayowezekana ya msimamo wao kuhusu ujumbe wa Mungu. Lakini hadithi haijaisha kwa zile jamii zilizopata maafa kama hayo; zinapaswa kukabiliana na hesabu nyingine itakayozingatia kila jambo dogo: "Kila wanalolitenda limeandikwa katika kumbukumbu zao," ambazo zitawasilishwa Siku ya Hesabu. "Kila kitu, kidogo au kikubwa, kimerekodiwa," ili kwamba hakuna kitakachosahaulika.