Sūrah hii ya Makkah, kama ile iliyotangulia, imeundwa kwa aya fupi na inajulikana kwa midundo ya haraka, matukio yanayofuatana, na picha nyingi. Kwa kweli, athari inayoleta wakati mwingine ni kali sana. Kama ufunuo wote wa Makkah, lengo lake ni kuimarisha imani ya Kiislamu mioyoni mwa watu, huku ukiondoa kabisa athari zozote za ushirikina na uungu wa wengi. Hata hivyo, katika hili, inaelekeza mtazamo kwa aina fulani ya ushirikina uliokuwa ukienea katika jamii ya Waarabu wakati huo, na inasimama kwa muda mrefu kuufichua uongo wake. Yote haya yamo katika dai kwamba God alioa majini, ambao baadaye wakamzalia malaika kama binti zake.

This Makkan sūrah, like the one before it, is composed of short verses and is characterized by fast beats, successive scenes and a myriad of images. Indeed, the effect it produces is at times very intense. Like all Makkan revelations, its aim is to establish the Islamic faith firmly in people’s hearts, purging it of any traces of idolatry and polytheism. In this respect, however, it addresses a particular form of polytheism which prevailed in Arabian society at the time, pausing long to expose its falsehood. All this is summed up in the allegation that God married the jinn, who subsequently gave Him the angels as His daughters.

Sura hii inashambulia kwa nguvu imani hii ya kishirikina, ikifichua upumbavu wake na ukosefu wa msingi wake. Zaidi ya hayo, kwa sababu mada hii inapewa umuhimu mkubwa, sura inaanza kwa kutaja baadhi ya aina za malaika: “Naapa kwa [malaika] wanaopangwa safu safu, wanaokemea kwa nguvu, na wanaosoma neno la Mwenyezi Mungu.” (Aya 1-3) Hii inafuatiwa na kutajwa kwa mashetani na jinsi wanavyolengwa kwa miali ya moto inayotoboa ili kuwazuia wasisikilize yanayosemwa mbinguni. Lau wangekuwa katika nafasi waliyopewa katika hadithi za kishirikina za kijinga, wasingefukuzwa kwa namna hii. Tunda la mti unaokua katikati ya Jahannam linafananishwa na vichwa vya mashetani. Mwishoni, imani hii inakanushwa kwa nguvu na kwa uwazi: “Waulize makafiri: Je, ni kweli kwamba Mola wenu ana mabinti, na wao wana wana? Au ni kwamba tumewaumba malaika wa kike mbele yao? Kwa uongo wao wanasema: ‘Mwenyezi Mungu amezaa watoto.’ Hakika ni waongo. Je, Yeye angechagua mabinti badala ya wana? Mna nini? Mnahukumu vipi? Je, hamfikiri? Au mna mamlaka yaliyo wazi? Leteni vitabu vyenu ikiwa mnasema kweli!” Wanadai kwamba Yeye ana undugu na majini; lakini majini wenyewe wanajua kwamba watafikishwa [mbele ya Mwenyezi Mungu] kwa hukumu. Mwenyezi Mungu ametakasika katika utukufu wake, juu ya yale wanayomsifia nayo.

The sūrah attacks this superstition heavily, exposing its stupidity and lack of substance. Furthermore, because this topic is given prominence, the sūrah begins by mentioning some types of angels: “By the [angels] ranged in ranks, who rebuke reproachfully, and recite God’s word.” (Verses 1-3) This is followed by mention of the devils and how they are targeted by piercing flames to prevent them from eavesdropping on those on high. Had they been in the position given them in ignorant superstitions, they would not have been chased in this way. The fruit of the tree growing in the midst of hell is likened to devils’ heads. At the end, this superstition is strongly and decisively refuted: “Now ask the unbelievers if it be true that your Lord has daughters, while they would have sons? Or is it that We have created the angels female in their presence? Out of their falsehood they say: ‘God has begotten children.’ They are lying indeed. Would He then choose daughters in preference to sons? What is the matter with you? How do you make your judgement? Do you not reflect? Or do you, perhaps, have a clear authority? Bring your scriptures, if you are speaking the truth! They claim that He has kinship with the jinn; yet the jinn themselves know that they will be brought [before God] for judgement. Limitless is God in His glory, above all what people attribute to Him.” (Verses 149-159)

Mbali na kushughulikia aina hii mahsusi ya shirki, sura hii inagusia masuala yayo hayo ya imani yaliyojadiliwa katika sura nyingine za Makka. Inathibitisha umoja wa Mungu, ikitoa ushahidi kutoka ulimwenguni: "Hakika Mungu wenu ni Mmoja, Mola wa mbingu na ardhi na kila kilicho baina yake, Mola wa mapambazuko yote." (Aya 4-5)

In addition to dealing with this particular form of idolatry, the sūrah tackles the same issues of faith discussed in other Makkan sūrahs. It confirms God’s oneness, citing evidence from the universe: “Most certainly your God is One, Lord of the heavens and the earth and everything between them, Lord of all the points of sunrise.” (Verses 4-5)

Inaelezea tukio la Siku ya Hukumu, inabainisha kwamba kuabudu masanamu ndiko sababu ya wale watakaoadhibiwa Akhera kupata adhabu yao: “Siku hiyo, wote watashiriki katika adhabu ya pamoja. Hivyo ndivyo Tutakavyowatendea wale wote waliokosa. Kila walipoambiwa, ‘hakuna mungu isipokuwa Mungu,’ walikataa kwa kiburi, na walisema: ‘Je, tuache miungu yetu kwa ajili ya mshairi mwendawazimu?’ Hakika, amekuja na haki, na amethibitisha Mitume waliotangulia. Hakika mtaonja adhabu chungu, mkilipwa tu kwa yale mliyokuwa mkiyafanya.” (Aya 33-39)

As it draws a scene of the Day of Judgement, it specifies that idolatry is the reason why those punished in the hereafter receive their punishment: “On that day, they all will share in the common suffering. Thus shall We deal with all the guilty ones. Whenever they were told, ‘there is no deity other than God,’ they would turn away in arrogance, and would say: Are we to forsake our deities for the sake of a mad poet?’ For certain, he has brought the truth, and confirmed the earlier messengers. You will indeed taste grievous suffering, being requited only for what you used to do.” (Verses 33-39)

Sūrah hii pia inazungumzia ufufuo, hesabu na malipo. Ikirejelea jinsi washirikina wanavyoitikia wanapoambiwa kwamba watafufuliwa, inasema kwamba wao husema: "Hii si chochote ila ni uchawi ulio wazi. Je! Baada ya sisi kufa na kuwa vumbi tu na mifupa, tutafufuliwa tena? Na pengine na baba zetu wa kale?" (Aya 15-17)

The sūrah also speaks about resurrection, reckoning and reward. Referring to the idolaters’ reaction when they are told that they will be brought back to life, it states that they say: “This is nothing but plain sorcery. What! After we have died and become mere dust and bones, shall we be raised back to life? And perhaps our forefathers?” (Verses 1517)

Inafuata hapo na tukio la kina la Siku ya Hukumu, lililojaa picha, mienendo, miitikio na mshangao.

It follows this with a detailed scene of the Day of Judgement, full of images, movements, reactions and surprises.

Pia kuna marejeo ya swali la wahyu na ujumbe, wakinukuu kauli ya makafiri wanaosema: “Je, tuwaache miungu yetu kwa ajili ya mshairi mwenda wazimu?” (Aya ya 36)

Reference is also made to the question of revelation and the message, quoting the unbelievers as saying: “Are we to forsake our deities for the sake of a mad poet?” (Verse 36)

Kwa hakika, amekuja na haki, na amethibitisha Mitume waliotangulia. (Aya ya 37) Note: the verse itself is in the Qur'an, so I've kept it in the { } format as a quotation is not required here; the translation above is the rendering of the English line.

It states the true nature of prophethood: “For certain, he has brought the truth, and confirmed the earlier messengers.” (Verse 37)

As the sūrah describes the attitude of the idolaters, how far astray they go, as well as their rejection of the truth, it mentions a series of earlier messengers: Noah, Abraham and his sons, Moses and Aaron, Elijah, Lot and Jonah. These accounts show clearly how God grants His grace to His messengers, how He supports them against their enemies and how He inflicts punishment on those who deny the truth: “Most of the people of old went astray before them; although We had sent them warners. Behold what happened in the end to those that had been warned. Not so God’s true servants.” (Verses 71- 74) The story of Abraham and his son Ishmael, the sacrifice and the ransom, is given special prominence as it paints obedience and submission to God in their most profound form. Indeed, such submission equates with attaining the summit that can only be reached through pure faith, one which elevates people to a splendid horizon. Kama sura inavyoeleza mtazamo wa washirikina, jinsi wanavyopotea mbali, pamoja na kukataa kwao haki, inataja mfululizo wa wajumbe wa kabla: Nuhu, Ibrahimu na wanawe, Musa na Harun, Ilyasa, Lut na Yunus. Simulizi hizi zinaonyesha wazi jinsi Mungu anavyowapa neema wajumbe wake, jinsi anavyowasaidia dhidi ya maadui zao, na jinsi anavyowaadhibu wale wanaokataa haki: “Wengi wa watu wa kale walipotea kabla yao; ingawa Sisi tuliwapelekea waonyaji. Angalia lilivyokuwa mwisho wa wale waliokuwa wameonywa. Lakini si hivyo kwa waja wa Mungu waliosafishwa.” (Aya 71–74) Simulizi ya Ibrahimu na mwanawe Ismail, dhabihu na fidia, inapewa umuhimu wa pekee kwa sababu inaonyesha utii na unyenyekevu kwa Mungu katika hali yake ya kina kabisa. Kwa hakika, unyenyekevu wa namna hii ni sawa na kufikia kilele ambacho hakiwezi kufikiwa isipokuwa kwa imani safi, imani inayowainua watu hadi upeo mzuri sana.

As the sūrah describes the attitude of the idolaters, how far astray they go, as well as their rejection of the truth, it mentions a series of earlier messengers: Noah, Abraham and his sons, Moses and Aaron, Elijah, Lot and Jonah. These accounts show clearly how God grants His grace to His messengers, how He supports them against their enemies and how He inflicts punishment on those who deny the truth: “Most of the people of old went astray before them; although We had sent them warners. Behold what happened in the end to those that had been warned. Not so God’s true servants.” (Verses 71- 74) The story of Abraham and his son Ishmael, the sacrifice and the ransom, is given special prominence as it paints obedience and submission to God in their most profound form. Indeed, such submission equates with attaining the summit that can only be reached through pure faith, one which elevates people to a splendid horizon.

Kuna athari mbalimbali zinazofuatana na uwasilishaji wa masuala tofauti katika sura hii.

A wide range of effects accompany the presentation of different issues in the sūrah.

Kutaja chache tu, tunaona mbingu, nyota, sayari na miali ya moto inayomulika: "Na hakika Sisi tumeipamba mbingu ya chini kwa nyota, na tukaifanya kuwa kinga dhidi ya kila shetani mwasi. Hawawezi kusikiliza kwa makini wale walioko juu, nao hutupwa kutoka pande zote, wakifukuzwa, na wana adhabu ya kudumu. Na atakayeiba kwa siri kipande, ataandamwa na mwali wa moto unaong'aa." (Aya 6-10)

To mention but a few, we see the skies, stars, planets and piercing flames: “We have adorned the skies nearest to the earth with stars, and have made them secure against every rebellious devil. Thus, they cannot eavesdrop on the ones on high, but shall be repelled from all sides, driven away, with lasting suffering in store for them. If any of them stealthily snatches away a fragment, he will be pursued by a piercing flame.” (Verses 6-10)

Athari maalum pia hutolewa katika matukio yanayoonyesha Siku ya Kiyama, mshangao wake, na miitikio mikali inayofuata. Matukio haya ni ya kipekee kiasi, na jambo hili litaangaziwa baadaye tutakapojadili aya hizo kwa undani.

Special effects are also provided in the scenes that portray the Day of Judgement, its surprises and the strong reactions that ensue. These scenes are rather unique and this aspect will be highlighted later when we discuss those verses in detail.

Athari zaidi zinatolewa na hadithi ambazo sūrah inasimulia, hasa ile ya Ibrahim na mwanawe Ismaili walipokwenda kutoa dhabihu. Hapa athari zinafikia kiwango chake cha juu, zikiitikisa nyoyo zetu kwa nguvu.

Further effects are provided by the stories the sūrah relates, most particularly that of Abraham and his son Ishmael as they proceed to give the sacrifice. Here, the effects are at their highest, strongly shaking our hearts.

Sūrah hii pia inatofautishwa kwa mdundo wake wa kipekee, ambao unafaa zaidi kwa picha na matukio inayoyaonyesha, pamoja na mtindo inaoufuata na maana inazotaka kuzisisitiza.

The sūrah is also characterized by its distinctive rhythm which is most suited to the images and scenes it portrays as also to the style it adopts and the meanings it wants to emphasize.

Sūrah hii inaweza kugawanywa katika sehemu tatu. Ya kwanza inajumuisha utangulizi unaoelezea aina tatu za malaika wanaomtakasa Mungu, Mola wa mapambazuko yote, aliyepamba mbingu kwa nyota. Kisha inataja majini na jinsi wanavyojaribu kusikiliza kwa siri yale yanayotokea juu mbinguni, na jinsi wanavyolengwa na miali inayochoma. Kisha wanaulizwa swali: je, wao ni vigumu zaidi kuumbwa kuliko viumbe wengine ambao Mungu aliwaumba, wakiwemo malaika, mbingu, majini, sayari na miali ya moto? Hii inaongoza kwenye kukanusha yale waliyokuwa wakisema kuhusu ufufuo, kuonyesha upuuzi wake, na kuthibitisha yale waliyokuwa wakiona vigumu kuyaamini. Kisha inafuata picha ndefu na ya kipekee ya ufufuo, hesabu, thawabu na adhabu.

The sūrah can be divided into three parts. The first includes the opening describing the three types of angels who glorify God, the Lord of all points of sunrise, who adorned the skies with stars. It then mentions the jinn and how they try to eavesdrop on those on high and who are then targeted by piercing flames. A question is then put to them: are they more difficult to create than the other beings God created, including angels, the skies, the jinn, planets and flames? This leads to a refutation of what they used to say about resurrection, showing its absurdity, and confirming what they used to find difficult to believe. This is followed by a long and unique image of resurrection, reckoning, reward and punishment.

Sehemu ya pili inaeleza kwamba wale walioenda upotevuni walifuata tu nyayo za makafiri wa zamani waliopewa maonyo lakini wakapuuza. Inatoa simulizi za watu wa Nuhu, Ibrahim, Musa, Harun, Iliya, Lutu na Yunus, ikionyesha mwisho uliowapata makundi mawili katika kila kisa.

The second part mentions how those who were erroneous only followed in the footsteps of the unbelievers of old who received warnings, but paid no heed. It gives accounts of the people’s of Noah, Abraham, Moses, Aaron, Elijah, Lot and Jonah, showing the ends met by the two parties in each respect.

Katika sehemu ya mwisho, ushirikina kuhusu majini na malaika unawekwa wazi. Sura inaeleza waziwazi ahadi ya Mungu ya ushindi kwa Mitume Wake: "Na neno letu limekwisha tangulia kwa waja wetu Mitume: Hakika wao ndio watakaosaidiwa, na hakika jeshi letu ndilo litakaloshinda." (Aya 171-173) Sura inamalizika kwa ujumbe maalum wa kumtukuza Mungu, kukanusha madai yote ya uongo kumhusu Yeye, kuwasalimia Mitume Wake na kumsifu Mola Mlezi Mkuu: "Mola wako Mlezi, Mwenye enzi, yuko mbali na yale wanayomsifu nayo. Na salamu iwe juu ya Mitume wote."

In the last part, the superstition concerning the jinn and the angels is brought into focus. It states clearly God’s promise of victory to His messengers: “Our word has already been given to Our servants the messengers: it is they who will be helped, and it is Our forces who will surely be victorious.” (Verses 171-173) The sūrah closes on a special note glorifying God, denying all false claims about Him, greeting His messengers and praising Him as the Supreme Lord: “Limitless in His glory is your Lord, the Lord of almightiness, above all what people attribute to Him. And peace be upon all His messengers.

"Sifa zote ni za Mwenyezi Mungu, Mola wa viumbe vyote." (Aya 180-182)

All praise is due to God, the Lord of all the worlds.” (Verses 180-182)