Ṭā. Sīn. Mīm. Hizi ni aya za Kitabu kinachofafanua mambo. (Aya 1-2)

Ţā. Sīn. Mīm. These are verses of the Book that makes things clear. (Verses 1-2)

Sūrah hii inaanza kwa herufi tatu za Kiarabu zilizotengana, Ţā Sīn Mīm, zinazoonyesha kwamba aya za Qur’ani, kitabu kinachoweka mambo wazi kabisa, ikiwa ni pamoja na sūrah hii, zimetengenezwa kutokana na herufi kama hizo. Herufi hizi zinapatikana kwa wale wanaokataa wahyi wa Mwenyezi Mungu, lakini hawawezi kutengeneza kutokana nazo kitu chochote kinachofanana na kitabu hiki kilicho wazi. Asili ya kitabu hiki imejadiliwa mwanzoni na mwishoni mwa Sūrah, kama inavyojadiliwa katika kila sūrah yenye mwanzo unaofanana unaotumia herufi zilizotengana.

The sūrah begins with three separate Arabic letters, Ţā Sīn Mīm, indicating that the verses of the Qur’ān, the book that sets things in full clarity, including the present sūrah, are made out of such letters. These letters are available to those who deny divine revelation, and they cannot produce out of them anything similar to this clear book. The nature of the book is discussed at the beginning and end of the Sūrah, just as it is discussed in every sūrah which has a similar beginning employing separate letters.

Sūra hii kisha inamgeukia Mtume ﷺ, ambaye anahangaishwa na washirikina na amehuzunishwa kwa kukataa kwao ujumbe wake na Qur’ān. Sūra inamfariji Mtume ﷺ kwa kumwambia kwamba jambo lote hilo si la kustahili wasiwasi wake. Mwenyezi Mungu angeweza kwa urahisi kuwalazimisha kuamini kwa kuwaonyesha ishara iliyo wazi ambayo wasingeweza kuipinga: “Huenda ukajiangamiza kwa huzuni kwa sababu hawaamini? Tukitaka, tutateremsha kwao kutoka mbinguni ishara ambayo shingo zao zitainama kwa unyenyekevu mbele yake.” (Aya 3-4)

The sūrah then addresses the Prophet who is concerned about the idolaters and saddened by their rejection of his message and the Qur’ān. It comforts the Prophet telling him that the whole matter is not worth his concern. God could easily have forced them to believe by showing them a clear sign they would not have been able to resist: “Would you, perhaps, torment yourself to death [with grief] because they would not believe? If We will, We can send down to them from the skies a sign before which their necks will remain bent in submission to it.” (Verses 3-4)

Hapa kuna lawama ya upole kwa Mtume kwa kuonyesha wasiwasi mkubwa kupita kiasi kuhusu makafiri na mienendo yao: "Huenda ukajiangamiza kwa huzuni kwa sababu hawataamini?" (Aya ya 3) Mtume ﷺ anaonyeshwa kuteseka kwa sababu ya uhakika wake kwamba kukataa kwao bila shaka kutaleta adhabu. Kwa kuwa watu hawa walikuwa wa kabila lake na jamii yake, alichukulia jambo hilo moyoni, akihisi uzito kwa kile kinachokaribia kutokea bila shaka. Hata hivyo, Mungu ni mwenye kujali mno kiasi cha kumwacha ﷺ katika huzuni yake. Sura inamwambia kwamba wajibu wake hauhusishi kuwaleta watu hawa katika kundi la waumini. Lau ingekuwa mapenzi ya Mungu, angeteremsha ishara ya kimiujiza yenye nguvu ya kuwashinda, ambayo ingefanya hoja zao zote kukosa maana. Kisha wasingekuwa na chaguo jingine zaidi ya kutangaza imani yao kwa Mungu na kujisalimisha Kwake. Aya inatoa picha ya wazi ya kujisalimisha kwao mbele ya ishara kama hiyo: "shingo zao zitabaki zimeinama kwa unyenyekevu." (Aya ya 4) Taswira hii inawaonyesha wakiwa na shingo zao zimeinama kudumu, wasiweze kamwe kuinua vichwa vyao juu.

Qur'ani ni ya kimiujiza katika muundo wake na uwasilishaji wake wa kisanaa, ikidumisha sifa zile zile za ubora kuanzia mwanzo hadi mwisho. Kwa hiyo, inatofautiana kabisa na kazi za kibinadamu, ambamo tunaona tofauti za kiwango, nguvu na ngazi hata kwa mwandishi yule yule na ndani ya kazi moja. Kinyume chake, Qur'ani inadumisha sifa zake za kisanaa katika kiwango kile kile kote, ikionyesha kuwa ni kazi ya Yule ambaye hashawishiwi na hali zinazobadilika na mazingira ya muda.

The Qur’ān is miraculous in its construction and artistic presentation, maintaining the same features of excellence throughout. Thus, it is totally unlike human works where we note variations in standard, power and level even by the same author and within the same work. By contrast, the Qur’ān maintains its artistic characteristics at the same level throughout, demonstrating that it is the work of the One who is not influenced by changing situations and temporary circumstances.

Qur'ani pia inajitofautisha kwa muundo wake wa kiakili na kwa uhusiano wa kukamilishana kati ya sehemu zake. Hakuna kitu ndani yake kinachotokea kwa bahati tu; hakuna kitu kinachowekwa mahali pasipostahili. Maagizo yake yote na amri zake za kisheria zinapatana kikamilifu, zinahusu maisha ya binadamu na kuratibu kila upande wake. Hakuna kabisa mgongano ndani yake, hata katika kiwango cha maelezo madogo kabisa. Hakuna hata kipengele kimoja au kanuni moja katika ukamilifu wote wa sheria zake isiyoendana na asili ya binadamu. Kila kitu kinazunguka mhimili uleule, kinatumikia lengo lilelile, na kudumisha upatanifu kamili. Jambo hili lisingeweza kamwe kufikiwa kwa juhudi za kibinadamu. Linaweza tu kuwa zao la elimu isiyo na kikomo, isiyofungwa na mipaka ya wakati na mahali. Ni elimu kamili ya namna hii pekee inayoweza kuzaa kanuni kamili na isiyo na dosari kama hii.

The Qur’ān is also unique in its intellectual structure and the mutual complementarity of its parts. Nothing in it occurs by mere coincidence; nothing occurs out of place. All its directives and legislative orders are in full harmony, address human life and regulate all its aspects. There is absolutely no contradiction in it even at the level of minute detail. Not a single aspect or provision in its full volume of legislation is incompatible with human nature. Everything turns around the same pivot, serving the same aim, and maintaining full harmony. This could never have been achieved by human endeavour. It can only be the product of limitless knowledge that is free of the constraints of time and place. It is only such absolute knowledge that can produce such a complete and flawless code.

Qur'ani ni ya kipekee kwa namna yake rahisi na yenye mtiririko wa kuvutia inavyopenya mioyo na roho, inavyofungua kila kufuli na kugusa kila mahali pa athari. Jinsi inavyotoa suluhisho rahisi na jepesi kwa matatizo magumu ni jambo la ajabu. Kwa upande mwingine, mbinu yake ya kuelimisha na kuwaunda watu kulingana na mfumo wake yenyewe, kwa kutumia mguso mwepesi kabisa, bila ugumu, kutokuwa na mpangilio au udanganyifu, pia ni ya ajabu sana.