Onyesho linalofuata sasa linaleta hisia, mazingira na harufu tofauti. Ni la kupendeza sana hata mioyo inapata joto kwalo. Ni taswira ya waumini katika ibada zao, inayoonyesha unyenyekevu wao mbele ya Mola wao, wakimwomba kwa hofu moyoni, wakitumaini rehema na neema zake. Amewaandalia malipo ambayo hawawezi kuyawazia, kwa juhudi zozote wanazozifanya.
The next scene now imparts a different feeling, aura and fragrance. It is so pleasant that hearts warm to it. It is an image of believers in their devotion, showing their humility before their Lord, praying to Him with awe in their hearts, hoping for His mercy and grace. He has in store for them a reward that they cannot imagine, no matter how they try.
Ni wale tu wanaoamini Aya Zetu ambao, wanapokumbushwa juu yake, huanguka chini kwa kusujudu kwa ibada, na kumtukuza Mola wao Mlezi kwa sifa zisizo na mipaka; ambao hawajivuni kamwe; ambao huamka katika usiku kujiondoa vitandani mwao ili kumwomba Mola wao Mlezi kwa hofu na matumaini; na ambao hutoa sadaka katika yale Tuliyowapa. Hakuna awezaye kufikiria starehe zenye furaha zilizowekwa akiba kwa ajili yao kama malipo ya yale waliyokuwa wakiyafanya. (Aya 15-17)
Only they believe in Our revelations who, whenever they are reminded of them, fall down prostrating themselves in adoration, and extol their Lord’s limitless glory and praise; and who are never arrogant; who drag themselves out of their beds at night to pray to their Lord in fear and hope; and who are charitable with what We provide for them. No one can imagine what blissful delights have been kept in store for them as a reward for what they used to do. (Verses 15-17)
Hii ni picha nzuri ya nyoyo za waumini ambazo ni laini na nyeti sana. Wao ni wa dhati katika ibada wanayoielekeza kwa Mwenyezi Mungu peke yake. Hakuna kiburi wala majivuno yanayoingia mioyoni mwao. Wanapokea ufunuo wa Mungu kwa shauku na kukubali, wakiwa na hamu ya kuufahamu na kuutendea kazi. Waumini hawa wanapokumbushwa ufunuo wa Mungu, wao "huanguka chini kwa kusujudu kwa kumwabudu." (Aya ya 15) Wanaathiriwa sana na yale wanayoambiwa, wanamtukuza Mungu na kuhisi utukufu Wake. Kwa hiyo, mmenyuko wao wa kwanza ni kuanguka chini kwa kusujudu. Hii ndiyo namna bora ya kuonyesha hisia zao, kwa kuweka paji la nyuso zao ardhini kwa unyenyekevu. Kwa ishara hii ya kimwili, wanamtukuza "Mola wao kwa utukufu na sifa zisizo na kikomo." Hawana kiburi kamwe. Mwitikio wao ni wa kweli, ukieleza hisia zao halisi za utukufu wa Mungu.
This is a pleasant image of believing souls which are so gentle and sensitive. They are sincere in the devotion they address to God alone. No arrogance or pride creeps into their hearts. They receive God’s revelation with interest and acceptance, eager to understand and act on them. When these believers are reminded of God’s revelations, they “fall down prostrating themselves in adoration.” (Verse 15) They are keenly influenced by what they are told, glorify God and feel His majesty. Hence, their first reaction is to fall down prostrating themselves. This is the best expression of their feelings, putting their foreheads on the ground in adoration. With this physical gesture, they “extol their Lord’s limitless glory and praise.” They are never arrogant. Their response is genuine, expressing their true feelings of God’s glory.
Sura hiyo kisha inaeleza mwenendo wao wa kimwili na hisia zao za ndani kwa usemi wa kuvutia unaoleta mwendo na hisia hiyo mbele ya macho yetu: “[Wao] hujiondoa vitandani usiku kumwomba Mola wao kwa khofu na matumaini.” (Aya ya 16) Wanasimama kwa Swala ya usiku, ambayo ni Swala ya ‘Ishā’ ya lazima na Witr inayofuata, na wanaongeza Swala ya usiku ya hiari na dua. Hata hivyo, hapa inaelezwa kama kujiondoa vitandani. Hivyo tunaviona vitanda na mvuto wake, vinavyowaalika watu kupumzika na kulala. Lakini waumini hao hawaitikii, na hufanya juhudi kubwa kupinga mvuto huo, kwa sababu wana jambo jingine linalowashughulisha. Wanataka kusimama mbele ya Mola wao, kwa ibada, huku khofu na matumaini vikiwa akilini mwao. Wanaogopa kumwasi Mungu na wanatamani msaada Wake. Wanaogopa ghadhabu na adhabu ya Mungu, na wanatumaini rehema Yake na kukubaliwa Kwake.
The sūrah then describes their physical attitude and inner feelings in a vivid expression that brings the movement and the feeling before our eyes: “[They] drag themselves out of their beds at night to pray to their Lord in fear and hope.” (Verse 16) They stand up for night prayer, which is the obligatory `Ishā’ prayer and the Witr that follows it, and they add voluntary night prayer and supplication. This is described here, however, as dragging themselves out of beds. Thus we see the beds and their attraction, inviting people to take rest and sleep. Yet those believers do not respond, and make every effort to resist such attraction, because they have something else that preoccupies them. They want to stand before their Lord, in adoration, with feelings of fear and hope present in their minds. They dread disobeying God and long for His help. They fear God’s anger and punishment and hope for His mercy and acceptance.
Hisia hizi zote zinawasilishwa mbele ya macho yetu, kwani wao: "Humwomba Mola wao kwa hofu na matumaini." Kwa moyo huu nyeti na sala ya kujitolea na ya dhati, wao hutekeleza wajibu wao kwa jamii ya Waislamu, kwa kumtii Mungu: "Na ambao hutoa sadaka katika yale Tuliyowaruzuku." (Aya ya 16)
All these feelings are brought together before our eyes as they: “pray to their Lord in fear and hope.” With such sensitivity and devoted, earnest prayer, they do their duty towards the Muslim community, in obedience to God: “And who are charitable with what We provide for them.” (Verse 16)
Ta'swira hii tukufu na ya kupendeza inaambatana na nyingine inayoonyesha malipo ya ajabu na ya pekee, yanayodhihirisha utunzaji maalum, heshima na ukarimu ambao Mwenyezi Mungu huwapa: "Hakuna nafsi inayojua ni starehe gani za furaha zimefichwa kwa ajili yao kama malipo ya yale waliyokuwa wakiyafanya." (Aya ya 17)
Aya hii inaonyesha kwamba Mwenyezi Mungu Mwenyewe huwakaribisha watu hawa, na kwamba Yeye mwenyewe anajichukulia jukumu la kuandaa malipo aliyowawekea. Zaidi ya hayo, ni Yeye atakayewapa mapokezi mazuri na nafasi yenye heshima itakayowafurahisha. Yote haya yanajulikana kwa Mwenyezi Mungu peke yake; hakuna mwingine mwenye wazo lolote kuhusu hayo. Yanabaki kwake hadi yatakapodhihirishwa kwa wale watakaopewa, watakapokutana Naye. Ni kukutana kwa ajabu kiasi gani na Bwana wa ulimwengu!
Tunaweza kusema nini kuhusu neema ya Mwenyezi Mungu anayowamiminia waja wake kwa wingi? Iwe matendo yao, ibada zao, utii wao na matumaini yao yakiwa ya namna gani, wao ni nani na wamestahili nini hata Mwenyezi Mungu, katika utukufu Wake, aandae malipo yao na awape utunzaji mkubwa na mapokezi mazuri namna hii? Yote haya ni sehemu ya neema ya Mwenyezi Mungu isiyo na mipaka.
This splendid, glorious image is accompanied by another one showing the marvellous and special reward which reflects the special care, honour and generosity God bestows on them: “No one can imagine what blissful delights have been kept in store for them as a reward for what they used to do.” (Verse 17) This verse suggests that God Himself welcomes these people, and that He takes it upon Himself to prepare the reward He has in store for them. Furthermore, it is He who will give them a warm reception and an honourable position which will delight them. All this though is known to God alone, no one else has any idea of it. It remains with Him until it is shown to those who will be given it when they meet Him. What a splendid meeting with the Lord of the universe! What can we say about God’s grace which He bestows in abundance on His servants? Let their deeds, worship, obedience and hopes be as they may, who and what are they to deserve that God, in His majesty, should prepare their reward and give them such abundant care and warm reception? It is all part of God’s grace that knows no limit.
Picha mbili tofauti za wasiomwamini waliodhalilishwa na waumini waliotukuzwa zinafuatwa na muhtasari wa kanuni ya malipo ya haki. Kanuni hii ndiyo inayotofautisha kati ya wale wanaotenda mema na wale wanaotenda maovu, pamoja na hadhi yao katika dunia hii na katika maisha ya Akhera. Kanuni hii inafanya malipo yalingane na tendo, kwa msingi wa uadilifu kamili:
The two contrasting images of the humiliated unbelievers and the honoured believers are followed with a summing up of the principle of fair reward. This is what differentiates between those who do good and those who do evil, and their status in this world and in the life to come. This principle makes reward commensurate with action on the basis of absolute justice:
Je, yule aliye mwumini ni sawa na yule aliye mpotovu? Hawawezi kuwa sawa kabisa. Wale walioamini na kutenda mema watakuwa na mabustani ya makao ya kupumzika, kama malipo ya yale waliyokuwa wakiyatenda; ilhali wapotovu watakuwa na Moto kuwa makao yao. Kila watakapotaka kutoka humo, watarudishwa tena ndani yake, nao wataambiwa: 'Onjeni adhabu ya Moto mliyokuwa mkiikanusha.' Kwa hakika tutawaonjesha adhabu ya karibu kabla ya adhabu kubwa zaidi, ili wapate kurejea. Ni nani aliyedhulumu zaidi kuliko yule aliyekumbushwa Aya za Mola wake, kisha akazipuuza? Kwa hakika tutawalipiza kisasi wakosaji.
Is, then, the one who is a believer to be compared to one who is wicked? The two are certainly not equal. Those who believe and do righteous deeds will have the gardens of repose for an abode in recompense for what they used to do; whereas the wicked have the fire as their abode: whenever they try to come out of it, they will be thrown back in it, and they will be told, ‘Taste this suffering through fire which you always thought to be a lie.’ We will certainly let them taste a suffering closer at hand before they experience the greater suffering so that they might return [to the right faith]. Who does a greater wrong than one who is reminded [of the truth] by his Lord’s revelations but he, nevertheless, turns away from them? We shall certainly inflict Our retribution on the evildoers. (Verses 18-22)
Waumini na waovu hawawezi kuwa sawa katika maumbile yao, hisia zao, wala matendo yao.
The believers and the wicked cannot be equal in their natures, feelings or actions.
Ansi, hawawezi kupata thawabu sawa, si katika maisha haya wala katika maisha ya Akhera. Waumini wana tabia iliyonyooka, wanamwelekea Mungu katika wanayoyafanya, wakifuata mwongozo wake wa maisha. Waovu hupotoka kutoka katika ukweli, hueneza ufisadi duniani, na hawafuati mwongozo wake wala njia yake sahihi ya maisha. Haishangazi basi kwamba njia ambazo makundi hayo mawili yatazifuata katika maisha ya Akhera zitakuwa tofauti. Kila mmoja atapata thawabu inayolingana na matendo yake: "Wale walioamini na kutenda mema watakuwa na mabustani ya raha," ambayo yatakuwa makazi yao. Mabustani haya wamepewa "kuwa makazi," ambamo watatulia. Hii ni "malipo kwa yale waliyokuwa wakiyafanya." (Aya ya 19)
Hence, they cannot have the same reward either in this life or in the life to come. The believers are straight in their nature, looking up to God in what they do, following His code of living. The wicked deviate from the truth, spread corruption on earth, and do not follow His guidance and proper code. No wonder, then, that the roads the two groups take in the life to come should be different. Each will have the reward that fits their actions: “Those who believe and do righteous deeds will have the gardens of repose,” which will be their dwelling place. These gardens are given to them “for an abode,” where they settle. This is “in recompense for what they used to do.” (Verse 19)
"Ama walioasi watakuwa na Moto kuwa makazi yao." Hapa ndipo wanapokaa. Bila shaka, kutokuwa na makao ni afadhali zaidi kuliko makazi kama hayo.
“Whereas the wicked have the fire as their abode.” This is where they settle. Needless to say, being homeless is much better than such an abode.
Lakini, "kila wanapotaka kutoka humo, watarudishwa humo tena." Hii ni picha inayoonyesha majaribio yanayorudiwa ya kutaka kutoroka na kuepuka moto huo.
Lakini, "Ambieni: Onjeni adhabu ya moto mliokuwa mkiukadhibisha." (Aya ya 20)
Yet, “whenever they try to come out of it, they will be thrown back in it.” This is an image showing repeated attempts to escape and to avoid the burning. Yet, “they will be told, Taste this suffering through fire which you always thought to be a lie.” (Verse 20)
Kwa hiyo, kukemea huongeza mateso ya kimwili.
Thus, rebuke adds to the physical suffering.
Ndivyo ilivyo hatima ya waovu katika maisha ya Akhera. Lakini hawaachwi peke yao hadi wakati huo. Mungu anawaonya kwamba huenda wakapata adhabu katika maisha haya ya sasa kabla ya kuteseka kwa adhabu ya Siku ya Hukumu: "Hakika tutawaonjesha adhabu ya karibu kabla ya adhabu kubwa zaidi." (Aya ya 21)
Hata hivyo, mateso haya ya karibu yana upande wa rehema. Mungu hapendi kuwaweka viumbe Wake katika mateso isipokuwa wanapostahili adhabu hiyo kwa matendo wanayofanya au wanayoshindwa kuyafanya, na kwa kuendelea katika yale yanayostahiliwa kuadhibiwa. Kwa hiyo, Mungu anawaonya kwamba atawafanya wateseke katika maisha haya "ili warejee [kwenye imani sahihi]." Huenda ikawa hivyo, maumbile yao yakaamka. Maumivu yanaweza kuwarudisha kwenye ukweli. Wakifanya hivyo, basi watajiepusha na hatima ya waovu tuliyoiona hapo awali.
Such is the fate of the wicked in the life to come. But they are not left alone until then. God warns them that they may incur punishment in this present life before they suffer the punishment of the Day of Judgement: “We will certainly let them taste a suffering closer at hand before they experience the greater suffering.” (Verse 21) Yet this suffering, which is close at hand, carries with it an aspect of grace. God does not like to expose His creatures to suffering unless they incur such punishment by the actions they do or fail to do, and by being persistent in what incurs punishment. Therefore, God warns them that He will make them suffer in this life “so that they might return [to the right faith].” This may, perchance, let their nature wake up. The pain may bring them back to the truth. If they do, then they will avoid the fate of the wicked which we saw earlier.
Lakini ikiwa wataendelea kugeuka wanapokumbushwa ishara na ufunuo wa Mungu, na wasiporejea kwenye ukweli baada ya mateso yao katika maisha haya ya sasa, basi wao ni wadhalimu waliothibitishwa: "Ni nani aliye dhalimu zaidi kuliko yule anayekumbushwa [ukweli] kwa ishara za Mola wake, kisha akaziacha na kugeuka?" (Aya ya 22) Katika hali kama hiyo, wanastahili adhabu kali, hapa duniani na katika maisha ya Akhera: "Hakika tutawalipiza kisasi wale waliodhulumu." (Aya ya 22) Huu ni onyo zito na la kutisha kutoka kwa Mungu Mtukufu kwa wale wanaostahili adhabu kama hiyo.
However, if they continue to turn away when they are reminded of God’s revelations and signs, and if they fail to return to the truth after their suffering in this present life, then they are confirmed wrongdoers: “Who does a greater wrong than one who is reminded [of the truth] by his Lord’s revelations but he, nevertheless, turns away from them?” (Verse 22) In such a situation, they deserve strong retribution both in this life and in the life to come: “We shall certainly inflict Our retribution on the evildoers.” (Verse 22) What a serious and fearful warning from God Almighty to those who deserve such punishment.