Sūrah hii inaanza na suala la msingi la imani, yaani kuteremshwa kwa kitabu cha Mwenyezi Mungu, Qur'ani, na ukweli uliomo ndani yake. Hili linaunda msingi ambao masuala mengine yote ya imani yanajengwa juu yake, ikiwa ni pamoja na suala la Umoja wa Mwenyezi Mungu, imani juu ya Siku ya Akhera, na haja ya kutenda mema katika maisha haya. Yote haya yanatokana na jambo kuu la kuamini kwamba Yule anayetoa amri zote ni Mwenyezi Mungu, na kwamba Qur'ani ni wahyi Wake kwa Mtume Muhammad ﷺ.

The sūrah opens with a basic issue of faith, namely the revelation of God’s book, the Qur’ān, and the truth it contains. This formulates the foundation over which all the other issues of faith are built, including those of the oneness of God, belief in the hereafter, and the need to do good in this life. All these branch out from the central point of believing that the One who gives all orders is God, and that the Qur’ān is His revelation to the Prophet Muĥammad (peace be upon him).

"Alif. Lām. Mīm. Rā. Hizi ni aya za Kitabu." (Aya ya 1) Hii ni njia moja ya kusoma kauli ya kwanza, lakini pia inaweza kufasiriwa kama, 'Hizi ni ishara zinazothibitisha ukweli wa Kitabu hiki.' Ni ushahidi wazi kwamba ni wahyi kutoka kwa Mungu.

“Alif. Lām. Mīm. Rā. These are verses of the Book.” (Verse 1) This is one way of reading the first statement, but it may also be interpreted as, ‘These are signs that prove the truth of this Book.’ They are clear evidence that it is a revelation from God.

Ukweli kwamba Qur'ani imeundwa kwa nyenzo zilezile za herufi hizi zilizotengana, alif lām, mīm, rā, ni dalili tosha kwamba inatoka kwa Mwenyezi Mungu, na si kazi ya kiumbe chochote, awe ni binadamu au asiyekuwa binadamu.

The very fact that it is composed of the same material as these separate letters, alif lām, mīm, rā, is sufficient proof that it comes from God, and is not the work of any creature, human or non-human.

"Hiyo ndiyo inayoteremshwa kwako kutoka kwa Mola wako Mlezi ni Haki." (Aya ya 1) Hiyo ndiyo haki halisi na safi, ambayo kamwe haichanganyikani na batili. Haina shaka ndani yake. Herufi hizi ni ishara kwamba imeteremshwa na Mwenyezi Mungu, na kilichotoka kwa Mwenyezi Mungu lazima kiwe ni haki bila shaka. "Lakini watu wengi hawaamini." (Aya ya 1) Hawaamini kwamba ni ufunuo wa kimungu, wala hawakubali mambo makuu yanayotokana na kuamini ufunuo, kama vile kuamini umoja wa Mwenyezi Mungu, kujisalimisha kwake Yeye peke yake, kufufuliwa siku ya Hukumu, na haja ya kutenda mema katika maisha haya.

“That which is revealed to you by your Lord is the Truth.” (Verse 1) That is the real and pure truth which is never coloured with any falsehood. It admits no doubt. These letters are signs that it is revealed by God, and what comes from God must be undoubtedly true. “Yet most people will not believe.” (Verse 1) They neither believe that it is divine revelation, nor do they accept the major issues that result from believing in revelation, such as belief in God’s oneness, submission to Him alone, resurrection on the Day of Judgement, and the need to do good in this life.

Mwanzo wa sura hii unafupisha mada yake, na unaonyesha masuala yote inayoyajadili. Kisha inaendelea kuonyesha baadhi ya vipengele vya uwezo usio na kikomo wa Mwenyezi Mungu, pamoja na baadhi ya mambo ya ajabu katika ulimwengu yanayodhihirisha hekima ya Mwenyezi Mungu na mipango yake ya kina. Mambo hayo yanaonyesha wazi kwamba hekima kama hiyo inahitaji kuwepo kwa wahyu utakaoeleza masuala hayo kwa uwazi kwa wanadamu, na kufufuliwa ili watu waweze kuhesabiwa kwa matendo yao. Uwezo usio na kikomo wa Mwenyezi Mungu unamaanisha kwamba Yeye anaweza kuwafufua watu ili warudi kwake, Muumba aliyewaumba na kuumba ulimwengu kabla yao.

The sūrah’s opening sums up its theme, and points out all the issues that it discusses. It moves on to show some aspects of God’s unlimited power and some of the spectacular aspects in the universe which indicate God’s wisdom and elaborate planning. They clearly indicate that such wisdom requires that there should be revelation to put the issues clearly to human beings, and resurrection so that people are made to account for their deeds. God’s infinite power means that He can resurrect people so that they return to Him, the Creator who has originated them and originated the universe before them.

Brashi hii ya kimungu, iliyo bora kabisa, inaanza kuchora baadhi ya picha kuu za ulimwengu wote, ikigusia mbingu na ardhi, na baadhi ya vipengele vya dunia tunayoishi pamoja na maisha yenyewe. Kisha inastaajabu kwa wale wanaokataa ufufuo, baada ya kuziangalia ishara hizi kuu. Watu hao hata wanaharakisha kujiletea adhabu ya Mungu, wakidai wakati huo huo wapewe ishara nyingine: "Ni Mungu aliyeziinua mbingu bila nguzo mnazoziona, kisha akatawala juu ya Kiti cha Enzi. Yeye ndiye aliyelitiisha jua na mwezi [kwa sheria zake], kila kimoja kikienda katika mzunguko wake kwa muda uliowekwa. Yeye ndiye anayepanga mambo yote. Anazifafanua ishara zake waziwazi ili mpate kuamini kwa uthabiti kwamba hakika mtakutana na Mola wenu Mlezi." (Aya ya 2)

The superb, divine paintbrush begins to draw some of the great universal images, touching on the heavens and on the earth, and a few aspects of the world we live in and life itself. It then wonders at those who deny resurrection, having looked at these great signs. Such people even hasten the infliction of God’s punishment on themselves, demanding, at the same time, that other signs are given to them: “It is God who raised the heavens without any support that you could see, and established Himself on the Throne. And He it is who has made the sun and the moon subservient [to His laws], each pursuing its course for a set term. He ordains all things. He makes plain His revelations so that you may firmly believe that you will certainly be meeting your Lord.” (Verse 2)

Mbingu, au anga, kwa maana yoyote zinayoleta kwa watu katika zama tofauti, ziko mbele ya macho ya kila mtu. Zinatoa nafasi isiyo na mwisho ambayo hutushangaza sana tukizitafakari hata kwa muda mfupi. Zimeinuliwa, "zimeinuliwa bila nguzo", zikiwa wazi ili tuweze kuziona. Hii ndiyo tamasha la kwanza la ulimwengu linaloamsha fahamu ya binadamu. Kwa maana mwanadamu mara moja hutambua kwamba hakuna awezaye kuinua mbingu bila nguzo, wala hata kwa nguzo, isipokuwa Mungu. Kiasi kikubwa zaidi ambacho watu wenyewe wanaweza kuinua, kwa nguzo au bila nguzo, ni majengo tu tunayojenga kwa mahitaji yetu. Kisha tunazungumzia ustadi, umahiri, miguso ya kisanii na ukamilifu unaoingia katika kujenga majengo kama hayo, tukisahau mbingu zilizo juu yetu, zilizoinuliwa bila nguzo, na nguvu kubwa na ukamilifu uliopo nyuma ya uumbaji wake. Haiwezekani kwa binadamu hata kuwaza nguvu na ukamilifu kama huo.

Ni sehemu ya mipango Yake kwamba “Hubainisha wazi ishara Zake.” (Aya ya 2) Neno linalotumika katika Qur’ani kwa ‘ishara’, āyāt, pia lina maana ya ‘dalili’. Hivyo Yeye hutoa ishara Zake na kuziweka kwa mpangilio wake kamili, akizionyesha kila moja kwa wakati unaofaa na kwa kusudi maalum, “ili mpate kuamini kwa uthabiti kwamba hakika mtakutana na Mola wenu” (Aya ya 2). Unapoona ishara hizi zikionyesha wazi ukweli wa uumbaji, zikidokeza pia yaliyo nyuma yake ya ishara kubwa katika ulimwengu, zote zikiumbwa na Mungu, na kuelezwa waziwazi katika Qur’ani, kwa namna inayoonyesha kwa kina uwezo wa Mungu na mipango Yake ya kina, utaanza kufikiri kwamba kurudi kwako kwa Muumba baada ya maisha haya ya kwanza ni jambo lisiloepukika. Hapo ndipo matendo ya binadamu yatakapopimwa na malipo yao kuamuliwa. Hiyo ni sehemu ya mipango ambayo ni kamilifu kabisa na yenye hekima.

It is part of His planning that “He makes plain His revelations.” (Verse 2) The term used in the Qur’ān for ‘revelations’, āyāt, also means ‘signs’. Thus He bestows His revelations and places His signs in their perfect order, showing each at the right time and for a definite purpose, “so that you may firmly believe that you will certainly be meeting your Lord “ (Verse 2) When you see these signs clearly pointing to the truth of creation, indicating also what lies beyond them of great signs in the universe, all created by God, and described plainly and clearly in the Qur’ān, in a way which speaks volumes of God’s ability and elaborate planning, you will begin to think that your return to the Creator after this first life is inevitable. It is then that the deeds of human beings will be assessed and their reward determined. That is part of the planning that is absolutely perfect and wise.

Picha hii isiyoweza kuigwa kisha inahamia kutoka mbinguni hadi duniani ili kuonyesha mtazamo wake mpana: "Ndiye aliyeitandaza ardhi na kuweka juu yake milima imara na mito, na akaumba juu yake jozi mbili za kila aina ya matunda, na akaufanya usiku ufunike mchana."

This inimitable imagery then moves from the heavens to the earth to depict its wider view: “It is He who has spread out the earth and placed upon it firm mountains and rivers, and created on it two sexes of every type of fruit, and caused the night to cover the day.

Katika haya yote kuna ishara kwa watu wanaofikiri.” (Aya ya 3)

In all these there are signs for people who think.” (Verse 3)

Mambo makuu hapa ni kutandazwa kwa ardhi ili upana wake uonekane. Umbo lake lolote lilivyo kwa jumla, limetandazwa ili lionekane kuwa pana. Hii ndiyo sura ya kwanza. Kisha inachorwa safu ya milima imara, ikafuatiwa na ile ya mito inayotiririka, ili kukamilisha mistari mipana ya picha kuu. Hizi zimefanywa kuwa sambamba na pia kutofautiana, kwani zinakamilishana katika picha kamili ya kile ardhi inachokuwa nacho na maisha yaliyomo ndani yake. Ya kwanza inahusu mimea inayotoka ardhini: 'Naye ndiye aliyeumba humo kila aina ya matunda jozi mbili za kike na kiume,' na nyingine inaonyeshwa katika matukio ya usiku na mchana: 'na akaufunika mchana kwa usiku.' (Aya ya 3)

Watu hawa wanashangaa kwamba Mungu atawafufua baada ya kufa kwao, ilhali ni kushangaa kwao ndiko kunakostaajabisha kweli. Hata wanaomba adhabu yao iharakishwe badala ya kuomba wapewe uongofu wa Mungu na kumwomba rehema Yake: "Wanakuomba uharakishe ubaya badala ya wema." (Aya ya 6)

These people wonder that God will bring them back to life after their death, yet it is their being amazed that is indeed amazing. They even ask that their punishment be hastened instead of asking that they be given God’s guidance and praying for His grace: “They ask you to hasten evil rather than good.” (Verse 6)

Kama vile wao hawaangalii ulimwengu unaowazunguka wala hawatafakari wingi wa ishara zake, ndivyo pia hawaangalii hatima ya zile jamii zilizowatangulia.

Just as they do not look at the universe around them and do not contemplate its multitude of signs, they do not look at the fate of those communities before them.

Jamii hizo zilipitisha mtazamo uleule, na hivyo kuharakisha adhabu ya Mwenyezi Mungu, nayo ikawajia upesi, ikawafanya somo kwa jamii yoyote itakayokuja baadaye: "Wanakuomba uwaletee adhabu upesi badala ya rehema, ilhali adhabu za mfano zimeshapita kabla yao." (Aya ya 6) Hawajui hata hatima ya vizazi vyao vya zamani, ambavyo vina funzo lenye nguvu kwa wale wanaotaka kujifunza. "Mola wako Mlezi huwasamehe watu daima licha ya dhulma yao." (Aya ya 6) Yeye huwaonyesha rehema zake hata wanapofanya dhulma na uovu, akiwapa muda wa kutafakari msimamo wao. Huwapa nafasi ya kutubu ili awasamehe. Lakini wale wanaoendelea na uovu wao na dhulma, wasiotaka kuingia katika mlango wa msamaha, watakuta kwamba adhabu ya Mwenyezi Mungu ni kali sana. "Hakika Mola wako Mlezi ni mkali wa kuadhibu." (Aya ya 6)

Those communities adopted the same attitude, precipitating God’s punishment, and it came fast upon them, making of them a lesson to any future community: “They ask you to hasten evil rather than good, although exemplary punishments have indeed come to pass before their time.” (Verse 6) They are unaware even of the fate of their own past generations which carry an effective lesson for those who wish to learn. “Your Lord always extends forgiveness to people despite their wrongdoing.” (Verse 6) He bestows His mercy on them even if they commit injustice and wrongdoing, allowing them time to reconsider their position. He allows them a chance to repent so that He will forgive them. But those who persist with their evil and wrongdoing, and remain unwilling to enter the gate of forgiveness, will find that God’s punishment is severe indeed. “Your Lord is certainly severe in retribution.” (Verse 6)

Katika tukio hili, sura inaweka msamaha wa Mwenyezi Mungu mbele ya adhabu Yake, ili kuutofautisha na wale wanaoomba adhabu badala ya uongofu wa Mwenyezi Mungu. Hii inaonyesha pengo kubwa kati ya wema ambao Mwenyezi Mungu anawataka na uovu ambao wao wenyewe wanautafuta.

Sasa sūrah inaingia katika ulimwengu tofauti kabisa, ule wa nafsi za binadamu, hisia zao, na viumbe wengine.

Now the sūrah enters a totally different realm, that of human souls and feelings and other creatures.

Mungu anajua kila kinachobebwa na kila mwanamke, na kwa kiasi gani mimba zinaweza kupungukiwa, na kwa kiasi gani zinaweza kuongezeka. Kwake Yeye kila kitu kina kipimo chake maalum. Anajua yote yaliyo nje ya uwezo wa binadamu kuyatambua, na yote anayoyashuhudia mtu yeyote. Yeye ndiye Mkuu, Aliye juu kabisa. Ni sawa kwake, iwe mmoja wenu anasema kwa siri au kwa sauti, iwe anatafuta kujificha chini ya giza la usiku au anatembea waziwazi katika mwanga wa mchana. Kila mtu ana malaika walinzi mbele yake na nyuma yake, wanaomlinda kwa amri ya Mungu. Hakika Mungu habadilishi hali ya watu mpaka wao wenyewe wabadilishe yaliyomo mioyoni mwao. Mungu anapotaka watu wapatwe na msiba fulani, hakuna wa kuuzuia. Badala yake, hawana mlinzi mwingine wa kuwalinda. (Aya 8-11)

God knows what every female bears, and by how much the wombs may fall short [in gestation], and by how much they may increase. With Him everything has its definite measure. He knows all that lies beyond the reach of human perception and all that anyone may witness. He is the Great One, the Most High. It is all alike [to Him] whether any of you speaks in secret or aloud, whether he seeks to hide under the cover of the night or walks openly in the light of day. Each has guardian angels before him and behind him, who watch him by God’s command. Indeed God does not change a people’s conditions unless they first change what is in their hearts. When God wills people to suffer some misfortune, none can avert it. Besides Him, they have none to protect them. (Verses 8-11)

Tunashangazwa sana na athari za miguso hii laini katika picha inayochorwa mbele ya macho yetu, na na muziki ulio tabia ya mtindo huu wa kujieleza. Tunashangaa bila kikomo tunapofikiria jinsi elimu ya Mungu inavyopenya, na inavyofika kwa kina kiasi gani. Jinsi Yeye anavyojua kikamilifu kila mimba iliyomo katika kila tumbo, siri zilizo mioyoni mwa watu, wale wanaonyemelea wakitembea chini ya kifuniko cha giza, wale wanaotembea mchana kweupe, na lolote linalosemwa na kiumbe chochote hadharani au kwa siri. Yote haya anayajua Yeye kana kwamba kila moja linafuatiwa na mwanga wa elimu yake, na na walinzi wanaohesabu mawazo yao na nia zao. Picha yote hii inatujaza hofu kuu. Kiasi kwamba tunajikinga kwa Mungu, tukiomba ulinzi wake. Muumini anajua kwamba elimu ya Mungu inakizunguka kila kitu, lakini dhana hiyo pana haiwezi kutoa upana wa hisia ulio sawa na ule wa maelezo yaliyotolewa hapa kwa taswira hii nzuri.

We are overwhelmed with the effect of these fine touches in the scene drawn before our eyes and the music that is characteristic of the mode of expression. We are infinitely surprised as we imagine how penetrating God’s knowledge is, and to what depth it goes. How He is fully aware of every pregnancy in every womb, the secrets in people’s hearts, the stealthy who move under the cover of darkness, those who walk in open daylight, and whatever any creature says in public or private. All of these are known to Him as if each one is followed by a ray of His knowledge, and by protectors who count their thoughts and intentions. The whole scene fills us with awe. So much so that we seek refuge with God, appealing for His protection. A believer knows that God’s knowledge encompasses everything, but that total concept does not afford the same breadth of feeling as the details given here in such a beautiful image.

Sura sasa inatuchukua kwenye raundi nyingine hadi jukwaa jingine lakini linalohusiana nalo. Hapa tunaona mandhari za kimaumbile na hisia za kibinadamu zikichanganyika katika maelewano kamilifu ya picha na athari. Picha nzima inatoa hali ya hofu kuu, wasiwasi, matarajio na rai. Tunakuwa macho tunapotazama, na aya hizi zinatutia athari kubwa: “Ndiye anayekuonyesheni umeme, unaokuletea khofu na matumaini, na anayezitengeneza mawingu mazito. Na radi inamsabihi kwa sifa zake zisizo na kikomo na kumsifu, na vivyo hivyo malaika, kwa khofu kwake. Hutuma pia radi za moto ili kuwapiga kwazo amtakaye. Hata hivyo wao wanabishana kwa ukaidi kuhusu Mwenyezi Mungu. Nguvu zake ni kali na hekima yake ni kamili. Kwake ndiko kunakostahiki dua ya haki. Wale wanaoombwa badala ya Mwenyezi Mungu hawawezi kuwaitikia kwa lolote. Wao ni kama mtu anayenyoosha mikono yake wazi kuelekea majini, [akitarajia] kwamba yatafika mdomoni mwake; lakini hayatafika kamwe. Dua ya wasioamini si chochote ila ni kupotea katika upotovu mkubwa. Kwa Mwenyezi Mungu wanasujudu, kwa hiari au kwa lazima, wote waliomo mbinguni na ardhini, pamoja na vivuli vyao, asubuhi na jioni. Sema: ‘Ni nani Mola Mlezi wa mbingu na ardhi?’ Sema: [Ni] Mwenyezi Mungu.’ Sema: ‘Basi kwa nini mnawachukua kuwa walinzi wenu badala yake wengine ambao hawana uwezo wa kuleta manufaa wala madhara hata kwa nafsi zao wenyewe?’ Sema: ‘Je, kipofu na mwenye kuona wanaweza kuchukuliwa kuwa sawa? Au giza kubwa ni sawa na nuru?’ Au wanamfanyia Mwenyezi Mungu washirika waliouumba kama uumbaji wake, hata ikawa uumbaji wote mbili unaonekana kwao kuwa unafanana? Sema: ‘Mwenyezi Mungu ndiye Muumbaji wa kila kitu. Naye ndiye Mwenye nguvu juu ya kila kitu.’“ (Aya 12-16)

The sūrah now takes us on another round to a different but related stage. Here we see natural scenes and human feelings mixed in a perfect harmony of picture and effect. The whole image casts an atmosphere of awe, apprehension, expectation and appeal. We are on our guard as we watch, and the verses here produce a profound effect on us: “It is He who displays before you the lightning, giving rise to both fear and hope, and originates the heavy clouds. And the thunder extols His limitless glory and praises Him, and so do the angels, in awe of Him. He hurls the thunderbolts to smite with them whom He wills. Yet they stubbornly argue about God. His might is both stern and wise. To Him is due the prayer aiming at the Truth. Those whom people invoke beside God cannot respond to them in any way. They are just like a man who stretches his open hands towards water, [hoping] that it will come to his mouth; but it will never reach it. The prayer of those without faith is nothing but wandering in grievous error. To God prostrate themselves, willingly or unwillingly, all those who are in the heavens and on earth, as do their very shadows, morning and evening. Say: ‘Who is the Lord of the heavens and the earth?’ Say: [It is] God.’ Say: ‘Why, then, do you take for your protectors, instead of Him, others who have no power to cause either benefit or harm even to themselves?’ Say: ‘Can the blind and the seeing be deemed equal? Or is the depth of darkness equal to light?’ Or do they assign to God partners that have created the like of His creation, so that both creations appear to them to be similar? Say: ‘God is the Creator of all things. He is the One who has power over all things.’“ (Verses 12-16)

Lakini jambo la kushangaza zaidi ni kwamba katikati ya mazingira haya ya kutisha ya radi, ngurumo na mapigo ya umeme, na katikati ya kumtukuza Mwenyezi Mungu kwa ngurumo na kwa malaika, na kelele za dhoruba zenye ghadhabu, bado kuna sauti za kibinadamu zinazoinuliwa kubishana juu ya Yule anayezidhibiti nguvu hizi zote, akizipa sifa zake za asili ambazo zinaweza kwa urahisi kuzamisha hoja yoyote: "Hata hivyo wanabishana kwa ukaidi juu ya Mwenyezi Mungu. Nguvu zake ni kali na ni za hekima." (Aya ya 13) Hivyo sauti zao zisizo na nguvu zinapotea katika tukio hili kubwa na la kutisha, ambalo sala na dua zinavuma kama ngurumo na mapigo ya umeme. Zaidi ya hayo, matukio haya yanathibitisha uwepo wa Mwenyezi Mungu, ambaye kuwepo kwake wao wanabishana. Pia yanathibitisha umoja wake, na kwamba sifa zote na utukufu vinapaswa kuelekezwa kwake peke yake, hata na kiumbe mkuu zaidi katika ulimwengu, na malaika wanaomcha kwa heshima. Basi sauti dhaifu za watu hao zinaweza kuwa na athari gani katika mabishano yao juu ya Mwenyezi Mungu, Mwenye nguvu, Mwenye hekima?

What is most amazing is that in the midst of this terrifying atmosphere of lightning, thunder and thunderbolts, and in the midst of glorification of God by thunder and by the angels, and the uproar of furious tempests, some human noises are raised to argue about the One who controls all these forces, giving them their natural characteristics which can easily drown all argument: “Yet they stubbornly argue about God. His might is both stern and wise.” (Verse 13) Their ineffective voices are thus lost in this great and awesome scene whereby prayer and supplication resound like thunder and thunderbolts. Furthermore, these phenomena confirm the presence of God, about whose existence they argue. They also confirm His oneness, and that to Him alone all praises and glorification should be addressed by even the greatest creature in the universe, and the angels who stand in awe of Him. What effect then could the faint voices of such human beings have in their argument about God, the Almighty, the Wise?

Wanapobishana kuhusu Mungu, wanamshirikisha Yeye na kuwaomba washirika wao wanaodhaniwa, ilhali dua ya haki ni Yake Yeye peke yake. Dua nyingine zote hazina faida, zikileta tu taabu kwa wanaozitamka: "Kwake Yeye ndiyo dua ya haki. Wale wanaoombwa badala ya Mungu hawawezi kuwajibu kwa lolote. Wao ni kama mtu anayenyoosha mikono yake iliyo wazi kuelekea maji, akitarajia yafike mdomoni mwake; lakini hayatafika kamwe. Dua ya wasioamini si kitu isipokuwa kupotea katika upotovu mkubwa." (Aya ya 14)

As they argue about God, they attribute partners to Him and appeal to those alleged partners, when the prayer of truth belongs only to Him. Every other prayer is of no use, bringing only hardship to those who utter it: “To Him is due the prayer aiming at the Truth. Those whom people invoke beside God cannot respond to them in any way. They are just like a man who stretches his open hands towards water, [hoping] that it will come to his mouth; but it will never reach it. The prayer of those without faith is nothing but wandering in grievous error.” (Verse 14)

Sehemu hii ya sūrah inarejea kwenye maswali ya kejeli. Katika mazingira ya jumla ambayo sūrah hii inajenga, ambapo ulimwengu wote na viumbe vyote vilivyomo vinaonyeshwa vikijisalimisha kwa mapenzi ya Mungu, kwa hiari au kwa kulazimishwa, jibu pekee linalostahili kwa yeyote anayeendelea kukataa imani ni la dhihaka na kejeli.

At this point the sūrah reverts to sarcastic questioning. In the general atmosphere the sūrah generates, showing the whole universe and all creatures in it submitting to God’s will, voluntarily or by force, the only fitting response to anyone who persists in disbelief is that of ridicule and derision.

Sema: "Ni nani Mola wa mbingu na ardhi?" Sema: "Ni Mwenyezi Mungu." Sema: "Basi mmechukua kwa walinzi wenu, badala yake, wengine ambao hawana uwezo wa kuleta manufaa wala madhara hata kwa nafsi zao wenyewe?" Sema: "Je, kipofu na mwenye kuona wanaweza kulinganishwa? Au giza nene ni sawa na nuru?" Au wanamshirikisha Mwenyezi Mungu washirika ambao wameumba mfano wa viumbe vyake, hata viumbe vyote viwili vikaonekana kwao kuwa vinafanana? Sema: "Mwenyezi Mungu ndiye Muumbaji wa kila kitu. Yeye ndiye Mwenye nguvu juu ya kila kitu." (Aya ya 16)

Say: ‘Who is the Lord of the heavens and the earth?’ Say: [It is] God.’ Say: ‘Why, then, do you take for your protectors, instead of Him, others who have no power to cause either benefit or harm even to themselves?’ Say: Can the blind and the seeing be deemed equal? Or is the depth of darkness equal to light?’ Or do they assign to God partners that have created the like of His creation, so that both creations appear to them to be similar? Say: ‘God is the Creator of all things. He is the One who has power over all things.’ (Verse 16)

Maelekezo yanatolewa kwa Nabii ﷺ ili awauliza swali hili: "Ni nani Mola wa mbingu na ardhi?" (Aya ya 16) Lakini swali hili halikusudiwi kupata jibu, kwa sababu sura tayari imeshatoa jibu lake. Linaulizwa hapa tu ili wasikilize jibu likitamkwa, kama walivyokwisha kuliona kwa macho yao. "Sema: [Ni] Mwenyezi Mungu." (Aya ya 16) Kisha Nabii ﷺ anaelekezwa kuwauliza swali jingine: "Sema: 'Basi, kwa nini mnamfanya kuwa walinzi wenu, badala Yake, wengine ambao hawana uwezo wa kuleta manufaa wala madhara hata kwa nafsi zao wenyewe?'" Sasa swali hili linaulizwa kwa njia ya kuwakemea matendo yao, kwa sababu tayari wameshajichagulia walinzi wengine.

An instruction is given to the Prophet to put this question to them: “Who is the Lord of the heavens and the earth?” (Verse 16) But the question does not invite an answer, because the sūrah has already answered it. It is asked here simply so that they may listen to the answer as it is being said, just as they have already seen it with their eyes. “Say: [It is] God.” (Verse 16) Then the Prophet is further instructed to put another question to them: “Say: ‘Why, then, do you take for your protectors, instead of Him, others who have no power to cause either benefit or harm even to themselves?” Now the question is put to them by way of a denunciation of their actions, because they have already chosen different protectors.

Sura hii inaendelea kutoa mfano wa haki na batili: dua inayotimia na ile inayopeperushwa na upepo, wema wa kimya na uovu wa kujivuna.

The sūrah moves on to give an example of truth and falsehood, the prayer that is fulfilled and the one that goes with the wind, of quiet goodness and boasting evil.

Mfano uliotolewa unaonyesha sehemu ya uweza wa Mwenyezi Mungu na mpango wake wa kina katika uumbaji: "Yeye huteremsha maji kutoka mawinguni, hivyo mito hutiririka kwa kadiri yake, na mkondo wa maji hubeba povu linalovimba. Vivyo hivyo, kutoka kwa kile watu hukiyeyusha motoni ili kutengeneza mapambo au vyombo, hutokea povu kama hilo. Hivyo ndivyo Mungu anavyoonyesha mfano wa haki na batili."

The example provided depicts an aspect of God’s power and His elaborate planning of creation: “He sends down water from the sky, so that riverbeds flow according to their measure, and the torrent bears a swelling foam. Likewise, from what people smelt in the fire to make ornaments or utensils rises similar foam. Thus does God illustrate truth and falsehood.

Takataka hutupwa mbali, lakini kile chenye manufaa kwa wanadamu hubaki duniani. Hivyo ndivyo Mwenyezi Mungu anavyopiga mifano Yake." (Aya ya 17)

The scum is cast away, while that which is of benefit to mankind abides on earth. Thus does God set forth His parables.” (Verse 17)

Kumwaga kwa maji kutoka angani ili kufanya mito ijae na kufurika kunaendana na mazingira ya jumla yaliyochorwa katika picha iliyotangulia ya mawingu mazito, radi na ngurumo. Ni sehemu ya picha pana ya ulimwengu ambayo imewekwa kama mandhari ya masuala ambayo sūrah inayashughulikia. Pia inashuhudia uweza mkuu wa Mwenyezi Mungu, Mwenye nguvu zote. Ukweli kwamba kila mto unapita kwa kipimo kinachoendana na uwezo wake na mahitaji yake pia unashuhudia mpango wa kina wa Mwenyezi Mungu unaojumuisha kila kitu anachokiumba. Hilo ni mojawapo ya mada kuu za sūrah. Hata hivyo, yote mawili ni mfumo tu wa mfano ambao Mwenyezi Mungu anawawekea watu, ukitolewa katika mazingira yao ya kila siku ambayo wanayaona wakati wote, lakini mara chache hawayatafakari.

The pouring down of water from the sky to make riverbeds flow and swell fits with the general atmosphere drawn in the previous picture of heavy clouds, lightning and thunder. It forms a part of the overall scene of the universe which is set as a background for the issues the sūrah tackles. It also testifies to the great power of God, the Almighty. The fact that each river flows according to a measure that fits its capacity and needs also testifies to God’s elaborate planning that includes everything God creates. That is one of the main themes of the sūrah. However, both are only a framework for the parable God sets for people, drawn from their practical environment which they see at all times, but rarely contemplate.