Wakati ile inayohakika kutokea itakapotokea, hakuna mtu atakayekanusha kutokea kwake, ikiwashusha wengine na kuwatukuza wengine.

When that which is certain to happen will have come to pass no one will then deny its having come to pass, abasing [some], exalting [others].

Ardhi itakapotikiswa kwa nguvu, na milima ikabomoka na kutawanyika kama vumbi laini.

When the earth is violently shaken and the mountains crumble away and scatter abroad into fine dust. (Verses 1-6)

Ufunguzi huu unakusudiwa wazi kuongeza mvutano katika uwasilishaji wa tukio hili la ajabu lakini lisiloepukika. Unatumia mtindo maalum unaoonyesha hili waziwazi. Mara mbili, unaanza sentensi ya masharti kwa neno "wakati", bila kumaliza ni matokeo gani au nini kitakachofuata. Kwanza unasema: "Itakapotokea ile inayohakikishwa kutokea, hakuna nafsi itakayokanusha kutokea kwake, ikiwashusha [wengine], ikiwainua [wengine]" (Aya 1-3). Lakini haisemi kitakachotokea tukio hili lisiloepukika litakapotokea. Inasema tu kwamba hakuna shaka kwamba litatokea. Bila kusema kinachofuata, sura inaanza mwanzo mpya kwa sentensi nyingine ya masharti: "Ardhi itakapotikiswa kwa nguvu, na milima itakapobomoka na kutawanyika kuwa vumbi laini." (Aya 4-6) Tena, sura haitueleze kitakachotokea baada ya tukio hili la kutisha sana. Hivyo tunabaki na hisia kwamba haya yote ni utangulizi tu wa matokeo ya kutisha mno kiasi kwamba hakuna maneno yanayoweza kuyaelezea ipasavyo.

This opening is clearly intended to add suspense to its presentation of this awesome but inevitable event. It employs a special style that clearly indicates this. Twice, it begins a conditional sentence, employing the word when’, without finishing what the result or the outcome will be. It first says: “ When that which is certain to happen will have come to pass no one will then deny its having come to pass, abasing [some], exalting [others]” (Verses 1-3) But it does not say what will take place when this inevitable event comes to pass. It simply says there can be no denying that it will happen. Without saying what comes next, the surah commences a new beginning with another conditional sentence: “ When the earth is violently shaken and the mountains crumble away and scatter abroad into fine dust.” (Verses 4-6) Again, the surah does not tell us what happens after this exceedingly alarming event. Thus we are left with the impression that all this is merely an introduction to results that are so frightful that no words can adequately describe them.

Mtindo huu maalum unafaa sana kwa taswira ya kutisha sana ambayo sura inaanzia nayo. Sura inaitaja tukio la Kiyama kwa neno al-Waaqi'ah, ambalo kwa maana yake ya msingi linamaanisha kitu kinachoanguka kwa nguvu. Sauti yenyewe ya neno hili inatoa hisia ya kitu kizito kinachoanguka kutoka mahali pa juu kisha kutulia mahali ambapo hakiwezi kuhamishwa wala kuondolewa.

Tukio hili la kutikisa sana linapomalizika, tunaletewa athari za tukio hili lisiloepukika, ambapo baadhi ya watu wanainuliwa huku wengine wakidhalilishwa. Hili linatokea wakati kila mtu anakabiliwa na hatima yake tofauti:

As this strongly shaking scene concludes, we are then introduced to the effects of this inevitable event as some people are elevated while others are abased. This takes place when everyone faces their different fate:

Mtagawanywa katika makundi matatu: Kuna watu wa upande wa kulia: hao ni watu gani? Na watu wa upande wa kushoto: hao ni watu gani? Na wako wale wanaotangulia, ambao watakuwa wa kwanza kutangulia.

You shall be divided into three classes: There are the people of the right side: what people are they? And the people of the left side: what people are they? And there are those to the fore, who shall be foremost.

(Mistari 7-10)

(Verses 7-10)

Hapa, watu wamegawanywa katika makundi matatu, tofauti na katika kauli nyingi nyingine za Qur’ani ambapo wanaonyeshwa kuwa katika makundi mawili. Sura kwanza inataja watu wa upande wa kulia, lakini haitupi maelezo yoyote kuhusu wao. Badala yake, swali linaulizwa kuwahusu, likiongeza hisia ya kutarajia: “Watu wa upande wa kulia; ni watu gani wa upande wa kulia?” (Aya ya 8) Mbinu hiyo hiyo inatumika kwa kundi lililo kinyume: “Na watu wa upande wa kushoto; ni watu gani wa upande wa kushoto?” (Aya ya 9)

Here, people are divided into three groups, unlike in most other Qur’anic statements where they are shown to be in two groups. The surah first mentions the people of the right side, but does not give us any details about them. Instead, a question is asked about them, enhancing the feeling of expectation: “ There are the people of the right side: what people are they?” (Verse 8) The same method is used for the opposite group: “And the people of the left side: what people are they?” (Verse 9)

Kundi la tatu kisha linatajwa, na hawa ndio walio mstari wa mbele.

The third group is then mentioned, and these are the ones to the fore.

Wanaelezwa kwa sifa ileile ya kutangulia wengine wote: “Na watangulizi, ndio watangulizi.” (Aya ya 10) Ni kana kwamba sura inasema: hawa ndio, na hilo linatosha. Hakuna maelezo zaidi yanayohitajika, kwani yangeongeza kitu chochote.

They are described by the same quality of being ahead of all: “there are those to the fore, who shall be foremost.” (Verse 10) It is as if the surah says these are the ones, and this is enough. No further description is necessary, it would add nothing.

Sura inafuata maelezo haya ya kundi bora kwa maelezo mengine ya kina yanayofanana kuhusu kundi la pili, ambalo marejeo ya haraka yalitolewa katika mwanzo wa sura. Maelezo ya hali yao katika maisha ya Akhera sasa yanatolewa mahali panapostahili, yakianza kwa kurudia swali lile lile lililoulizwa mwanzoni, linalotoa hisia ya uzito na heshima: “Na wale wa kulia, ni watu gani wale wa kulia?” (Aya 27). Kundi hili nalo linafurahia maisha ya anasa na furaha, lakini maelezo yake yana hisia ya ukali wa kimaisha ya Mabedui. Yanajibu mahitaji yote ya watu wa jangwani kwa jinsi wanavyoweza kufikiria vizuri zaidi maisha ya starehe na raha. Hivyo, “Watakaa kati ya miti ya Sidri isiyo na miiba.” (Aya 28). Mti wa Sidri unajulikana kwa miiba yake, lakini hapa hauna miiba. “Na minyunyu ya migomba iliyopangwa matunda.” (Aya 29). Mnyunyu ni aina yenye miiba ya mti wa jamii ya mikunde unaojulikana sana katika eneo la Hijaz la Peninsula ya Arabia. Hata hivyo, miti ya mnyunyu peponi haina miiba, ina matunda mengi, na imewekwa kwa namna ya kuleta faraja halisi. “Yenye kivuli kilichoenea, na maji yanayotiririka daima.” (Aya 30-31). Haya yote ni aina za faraja ambazo Mabedui walizikuwa wakiziota.

The surah follows this account of the superior group with a similarly detailed one of the second group, to which a quick reference was made in the opening of the surah. The details of their situation in the life to come are now provided at the right point, beginning with a repetition of the same question posed at the outset that gives a sense of seriousness and awe: “As for those on the right, what people are they?” (Verse 27), This group are also enjoying a luxurious and happy life, but its description gives a sense of nomadic roughness. It answers all the needs of a nomadic people as they can best imagine a life of comfort and bliss. Thus, “They will dwell amid thorn less lote trees.” (Verse 28). The lote tree is known for its thorns, but here it is thornless. “And flower clad acacias” (Verse 29) The acacia is a thorny type of leguminous tree well known in the Hijaz region of Arabia. However, the acacia trees in heaven are without thorns, have abundant fruit and are so situated as to enable real comfort. “ With extended shade, constantly flowing water” (Verses 30-31) These are all types of comfort dreamt of by the bedouin.

"Matunda mengi, yasiyokatika kamwe, na yasiyofikika kwa shida." (Aya 32-33) Hayo yameachwa bila kufafanuliwa hapa, baada ya kuwa tayari yametajwa kwa majina aina zile zinazojulikana kwa Waarabu wa jangwani. "[Wakiegemea] masofa yaliyoinuliwa juu." (Aya 34)

“Abundantfruits, unfailing, never out of reach.” (Verses 32-33) These are left undetailed here, after having already outlined those types well-known by name to the bedouins. “ [Reclining on] couches raised high.” (Verse 34)

Masofa hizi hazielezwi kuwa zimepambwa kwa dhahabu, wala kuwa na ushonaji wa thamani. Zimeelezwa tu kuwa ni "zilizoinuliwa juu." Neno "kuinuliwa juu" lina maana mbili, ya kimwili na ya kiakili, na maana hizo mbili zinakamilishana.

Sehemu ya pili ya sura hii inalenga kuthibitisha imani ya Kiislamu kikamilifu, lakini suala la ufufuo na maisha ya akhera ndilo linalopewa umakini mkubwa. Hili linatoa mfano wa mbinu ya Qur'ani katika kushughulikia tabia ya binadamu, kwa kutumia dalili zinazohimiza imani. Qur'ani inazungumza kwa upole na mioyo ya watu, huku ikiwasilisha mambo makubwa kwa namna rahisi kueleweka.

The second part of the surah aims to establish the Islamic faith in full, but the issue of resurrection and future life receives the main focus. This provides an example of the Quranic method of addressing human nature, utilizing indicators that encourage faith. It makes a gentle address to peoples hearts as it presents great issues in an easy to understand way.

Qur'ani inawasilisha matukio ambayo ni ya kawaida sana kwetu na yanayojirudia mara nyingi katika maisha yetu kama ukweli mkubwa unaoweka kanuni wazi za ulimwengu. Kwa njia hii, inayaunda kuwa imani ya kina na pana inayotoa dhana kamili ya kuwepo. Pia inatumia matukio hayo kama njia ya kutafakari, kuamsha akili na nafsi, na kuchochea hisia. Hivyo watu wanaweza kuelewa kwa uwazi matukio ya ulimwengu ambayo mara nyingi huwa hawayajali, ingawa yako daima mbele ya macho yao. Pia wanaweza kuwa na ufahamu zaidi wa maajabu yanayotokea ndani ya nafsi zao wenyewe.

The Qur’an presents phenomena that are very familiar to us and often repeated in our lives as great facts setting clear universal laws. It, thus, moulds this into a profound and comprehensive faith giving a complete concept of existence. It also uses such phenomena as a method for reflection, alerting minds and souls and awakening feelings. Thus people are able to clearly understand universal phenomena that they may often be oblivious to, despite the fact that they are always before their eyes. They can also be better aware of wonders that take place within their own selves.

Qur'ani haiwategemei miujiza chache za pekee katika mwito wake kwa wanadamu. Haiwataki watu kutafuta miujiza na ishara zilizo mbali nao, maisha yao na matukio ya kimaumbile yanayowazunguka moja kwa moja. Wala haiwaongozi kupitia nadharia tata za kifalsafa, au kazi ngumu za kiakili, au majaribio ya kisayansi ambayo hakuna mtu anayeweza kuyafanya, ili kuwawasilishia imani inayoitetea.

The Qur’an does not rely on a few individual miracles in its address to mankind. It does not require people to look for miracles and signs that are far removed from them, their lives and immediate natural phenomena. It does not lead them through sophisticated philosophical theories, or complex mental tasks, or through scientific experiments that no one can undertake in order to present them with the faith it advocates.

Wao wenyewe ni kazi ya Mungu mwenyewe, na matukio ya kimaumbile yaliyo katika ulimwengu wao wa karibu yote ni uumbaji Wake. Katika kila kitu Anachokiumba kuna muujiza. Qur'ani hii ni kitabu Chake mwenyewe. Yule anayewashika mkono na kuwaongoza hadi kwenye miujiza hiyo ndani yao wenyewe na katika ulimwengu unaowazunguka, anawaonyesha tu yale yanayowafahamika na yanayotokea mbele ya macho yao wenyewe, lakini hawayathamini kwa sababu ya kuzoea kwa muda mrefu. Anawafungua macho yao ili waweze kuthamini siri yao kuu, siri ya uwezo Wake wa kuumba na umoja Wake kamili. Ni siri ya sheria ya milele inayofanya kazi ndani ya muundo wao wenyewe na katika ulimwengu wote unaowazunguka. Ni sheria inayojumuisha ushahidi wa imani ya kimungu, ikiiamsha fitra yao kwa ushahidi huo.

Ni Sisi tuliyekuumba: je, hamtaamini? Fikirini manii mnayoimwaga: je, nyinyi ndio mnayoiumba, au Sisi ndio Waumbaji? Sisi tumeamua kifo kuwa miongoni mwenu, wala hakuna kinachoweza kutuzuia kuwabadilisha kwa wengine mfano wenu, au kuwaumba upya kwa namna msiyoijua. Hakika mmejua jinsi mlivyoumbwa mara ya kwanza.

It is We who have created you: will you not believe? Consider the semen you discharge: do you create it, or are We the Creator? We have decreed that death shall be among you. Nothing can prevent Us from replacing you by others like yourselves or bringing you into being anew in a way unknown to you. You have learned how you have come into being in the first instance.

Je, basi hamtafakari?

Why, then, do you not reflect? (Verses 57-62)

Suala hili la imani ni sawa na mwanzo wa kwanza wa uumbaji na mwisho, utoaji wa uhai na kifo kisichoepukika. Ni jambo linalofahamika, linaloonekana wakati wote. Imekuwaje basi watu hawaamini kwamba ni Mungu anayewaumba? Uzito wa ukweli huu juu ya maumbile ya binadamu ni mkubwa mno kiasi kwamba hakuna awezaye kuupinga: “Ni Sisi tuliokuumbeni: je, hamtaamini?” (Aya ya 57)

This whole issue of faith is the same as the first instance of creation and the end, the giving of life and inevitable death. It is familiar, seen at all times. How come, then, that people do not believe that it is God who creates them? The weight of this truth on human nature is too heavy for anyone to challenge: “It is We who have created you: will you not believe?” (Verse 57)

"Fikiria manii unayomwaga: je, wewe ndiye unayeiumba, au Sisi ndio Waumbaji?" (Aya 58-59) Nafasi ya mwanadamu katika mchakato wa uumbaji si zaidi ya mwanaume kuweka mbegu yake ndani ya mwili wa mwanamke. Wajibu wao husika unaishia hapo. Kuanzia hapo, mkono wa Mungu ndio unaochukua nafasi. Unafanya kazi yake yenyewe, ukiupa kiinitete ukuaji na maendeleo, ukijenga mifupa yake na kuipamba, kisha kuvuvia roho ndani yake. Tangu wakati wa kwanza kabisa, na katika kila wakati unaofuata, muujiza hutokea ambao unabaki kuwa siri kabisa kwa mwanadamu. Kwa hakika, mwanadamu hajui jinsi unavyotokea, achilia mbali kuwa na sehemu yoyote ndani yake.

“Consider the semen you discharge: do you create it, or are We the Creator?” (Verses 58-59) Mans role in the process of creation is no more than the man depositing his seed in the woman’s body. Their respective roles are finished at that. From then on, the hand of God takes over. It works on its own, giving the embryo growth and development, building its skeleton and dressing it up, then breathing spirit into it. Right from the first moment, and at every subsequent moment, a miracle occurs that remains totally unknown to man. Indeed, man does not know how it occurs, let alone plays a role in it.

Mara nyingine tena, Qur'an, kwa urahisi na unyenyekevu kamili, inawawekea watu jambo ambalo wanalijua vizuri na ambalo wanaliona mara kwa mara. Inaonyesha jinsi mkono wa Mungu unavyofanya kazi kulitimiza, ikiwaonyesha muujiza ambao wanauacha bila kuutambua, ilhali unatokea kila wakati mbele ya macho yao wenyewe.

Once more the Qur’an, in perfect ease and simplicity, puts before people something which is well known to them and which they repeatedly see. It shows how God’s hand works to bring it about, showing them the miracle they overlook when it is always happening in front of their very own eyes:

Fikirini mbegu mnazopanda ardhini: je, ni nyinyi mnaozifanya zikue, au ni Sisi? Lau tungependa, tungeligeuza kuwa makapi, nanyi mkabaki kulia, mkisema: "Hakika tumelemewa na madeni; tumenyimwa."

Consider the seeds you sow in the ground: is it you who makes them grow, or We? Were it Our will, We could turn it into chaff'and leave you to wail, ‘We are burdened with debt; we have been deprived?

(Aya 63-67)

(Verses 63-67)

Je, binadamu wana nafasi gani katika ukuaji wa mimea hadi kufikia kuzaa matunda?

What role do humans play in plant growth that culminates in fruition?

Wao hakika hulima ardhi na kupanda mbegu zilizoumbwa na Mungu, lakini hilo ndilo tu wanalofanya. Kazi yao inapoishia hapo, jambo lote huachwa mikononi mwa Mungu kabisa. Ndiye anayekamilisha kazi hii ya ajabu.

They certainly till the earth and plant the seeds made by God, but that is about it. Their role is then finished, leaving the matter entirely to God’s hand. It is He who completes this miraculous work.

Mbegu au punje huanza safari yake ya kuzaa aina yake, ikisonga mbele kama mtu anayejua njia, hatua baada ya hatua; ni mtu ambaye kamwe hafanyi kosa la kibinadamu, ambaye kamwe habadilishi mwelekeo wala kuiacha njia. Ni mkono wa Mungu unaoiongoza katika safari hii ya ajabu yote. Hakuna aliyewahi kuliamini jambo hili la kimiujiza, wala akili yoyote ingeweza kulifikiria; lakini hutokea kila wakati, na kila mmoja wetu hulishuhudia kwa namna moja au nyingine. Vinginevyo, nani angeweza kuamini kwamba chembe ya ngano hujumuisha shina na majani, pamoja na mbegu ya ngano inayoshikilia punje nyingi pamoja? Nani angeweza kuwazia kwamba kokwa ya tende inaweza kuzaa mtende mkubwa namna hii, pamoja na kila kilicho ndani yake?

The seed or the grain begins its journey to reproduce its kind, moving on like one who knows the way, stage after stage, one who will never commit the like of a human error, who will never change course or deviate from the path. It is the hand of God that guides it throughout this remarkable journey. No one could have ever believed this miracle, and no mind could have imagined it; yet it happens all the time and everyone of us sees it in one form or another. How else could anyone have believed that a wheat grain incorporates a stalk and leaves, as well as an ear holding together a large number of grains? Who could have imagined that a date stone can produce such a large palm tree, with all that it contains?

Sasa surah inaelekeza hotuba yake kwa wale waliokanusha ukweli wa Qur'an kwa njia nyingine, ikitoa uhusiano kati yake na ulimwengu kupitia kiapo kikubwa kwa jina la Mwenyezi Mungu, Mola wa viumbe vyote.

Now the surah directs its address to those who denied the truth of the Qur’an in another way, providing a relationship between it and the universe in a great oath by God, the Lord of all the worlds:

Naapa kwa mizunguko ya nyota - kiapo kikubwa, lau mngalijua! - kwamba hakika hii ni Qur'ani tukufu kabisa, katika kitabu kilichohifadhiwa vizuri ambacho hakiwezi kuguswa isipokuwa na waliotakaswa: ni wahyi kutoka kwa Mola Mlezi wa viumbe vyote. (Aya 75-80)

I do swear by the positions of the stars - a mighty oath, if you but knew it!- that this is indeed a most honourable Quran, in a well-guarded record that only the purified can touch: a revelation from the Lord of all the worlds, (Verses 75-80)

Wale waliosemeshwa na Qur'ani wakati wa kuteremshwa kwake hawakujua zaidi kuhusu nafasi za nyota kuliko kile wangeweza kuona kwa macho matupu. Kwa hiyo, sura inawaambia kwamba kiapo kilichokwisha kufanywa ni kikubwa mno, ingawa hawakujua hilo wakati huo.

Those addressed by the Qur’an at the time of its revelation knew no more about the positions of the stars than what they could see with the naked eye. Therefore, the surah tells them that the oath already made was a mighty one, even though they did not know it at the time.

Leo, tunathamini ukuu wa kiapo hiki zaidi kuliko walivyofanya wao, lakini sisi pia tunajua kidogo sana kuhusu ukuu wa nafasi za nyota. Kiasi kidogo tulichogundua kwa kutumia vituo vyetu vya uangalizi vinavyoonekana kuwa vya hali ya juu na darubini zinazodaiwa kuwa zenye nguvu kinatuambia kwamba mojawapo ya makundi yasiyohesabika ya nyota katika anga la wazi, lile linalounda galaksi inayojumuisha mfumo wetu wa jua, lina nyota bilioni moja.1

Today, we appreciate the greatness of this oath far more than they did, but we too know only very little about the greatness of the positions of the stars. The little we have discovered with our seemingly advanced observatories and allegedly powerful telescopes tells us that one of the countless clusters in open space, the one that constitutes the galaxy that contains our solar system, includes one billion stars.1

Wanaastronomia wanasema kwamba baadhi ya nyota na sayari hizi, ambazo ni mamilioni ya mabilioni kwa idadi, zinaweza kuonekana kwa macho matupu, wakati nyingine zinaweza kuonekana tu kwa darubini zenye nguvu. Nyingine bado zinaweza kutambuliwa tu na darubini zenye nguvu sana. Zote hizi zinasonga katika mizunguko yake katika anga. Uwezekano wa uwanja wa sumaku wa mojawapo ya nyota hizi kukaribiana na mwingine, au wa sayari moja kugongana na nyingine, ni mdogo kama uwezekano wa boti katika Bahari ya Mediterania kugongana na nyingine inayosafiri Bahari ya Hindi, wakati zote mbili zinasafiri upande mmoja na kwa kasi ile ile. Nafasi ya mgongano wa namna hiyo kutokea ni ndogo sana hivi kwamba ni hakika haiwezekani.2

Aya ya mwisho katika sura inazungumzia wakati wa kufa, jambo ambalo huingiza hofu kubwa mioyoni mwa kila mtu. Huu ni wakati ambapo mabishano yote yanakoma, wakati mtu anaposimama mwisho wa njia moja na mwanzo wa nyingine. Ni kituo kisichokuwa na kurudi nyuma:

The final passage in the surah speaks of the moment of death, which sends a shudder of fear into everyone. This is the moment when all argument stops, when a person stands at the end of one road and the beginning of another. It is a point of no return:

Je, mnalichukulia kwa dharau hotuba hii? Je, mmeifanya kuwa riziki yenu kuikataa mara kwa mara? Roho [ya mtu anayekufa] inapofika kooni wakati nyinyi mnatazama bila msaada, Sisi tuko karibu naye kuliko nyinyi, ingawa hamuoni. Basi, kwa nini, ikiwa nyinyi hamuhesabiwi, msiirejeshe [ile roho inayotoweka], ikiwa mnachodai ni kweli? {Je, mnalichukulia kwa dharau hotuba hii? Je, mmeifanya kuwa riziki yenu kuikataa mara kwa mara? Roho inapofika kooni wakati nyinyi mnatazama bila msaada, Sisi tuko karibu naye kuliko nyinyi, ingawa hamuoni. Basi, kwa nini, ikiwa nyinyi hamuhesabiwi, msiirejeshe, ikiwa mnachodai ni kweli?}

Would you look on this discourse with disdain? Do you make it your livelihood that you persistently deny it? When the soul [of a dying person] comes up to the throat while you are helplessly looking on We are closer to him than you, although you do not see Us. Why, if you think you are not to be judged, can you not restore that [ebbing life], if what you claim is true? (Verses 81-87)

Je, unashaka mashaka kuhusu yale yanayokuambia kuhusu maisha ya pili, ukikanusha ukweli wa Qur'ani na yale inayokueleza kuhusu Siku ya Hukumu, au misingi ya imani inayokuwekea? "Je, unafanya kuwa riziki yako kwamba unakanusha kila wakati?" (Aya ya 82) Kukanusha kwako ndiko tu unakopata na kuweka akiba katika maisha haya kwa ajili ya maisha yako ya pili. Riziki hiyo ni mbaya kiasi gani! Utafanya nini roho yako itakapofika kooni, ukisimama katika njia inayokupeleka kwenye lisilojulikana?

Are you in doubt about what you are told concerning a second life, denying the truth of the Qur’an and what it tells you about the Day of Judgement, or the principles of faith it lays down for you? “ Do you make it your livelihood that you persistently deny fr?” (Verse 82) Your denial is all that you earn and save in this life for your second life. How miserable a livelihood! What will you do when your soul is in your throat, standing on a road that leads you to the unknown?

Sura hii inaelezea hali hii kwa namna ya kuvutia, ikichora pande zake zote kwa mistari michache ya haraka: “Basi kwa nini, roho inapofika kooni, na nyinyi mnaangalia, na Sisi tuko karibu naye kuliko nyinyi, lakini nyinyi hamuoni?” (Aya 83-85). Tunakaribia kusikia sauti ya kukoroma kooni, tunaona sura zikidhoofika na tunahisi dhiki iliyopo.

Sura sasa inaeleza hatima ya nafsi ambayo imegeuka mgongo kwa dunia hii ili kuanza maisha yake mapya na ya milele.

The surah now explains the fate of the soul that has turned its back on this world to begin its new and permanent life:

Ikiwa huyo anayekufa ni miongoni mwa wale walio karibishwa kwa Mwenyezi Mungu, atapata raha, ufanisi na Bustani ya neema. Ikiwa ni miongoni mwa watu wa upande wa kulia, salamu ya amani itamkaribisha kutoka kwa watu wa upande wa kulia. Lakini ikiwa yeye ni miongoni mwa wale waliokataa haki na wakapotea, atakaribishwa kwa maji yanayochemka, na joto la moto unaowaka.

If that dying person is one of those who are drawn close to God, he will have repose, fulfilment and a garden of bliss. If he is one of those on the right, a greeting of peace will welcome you by the ones on the right. But if he happens to be one of those who denied the truth and went astray, he will be welcomed with scalding water, and the heat of a blazing fire. (Verses 88-94)

Katika sehemu ya mwanzo ya sura hii tuliona picha za neema zinazotolewa kwa wale walio karibu na Mungu. Nafsi ya mtu wa namna hiyo sasa itaona kinachomngoja: "pumziko, utoshelevu na bustani ya raha." Sauti tu ya maneno haya imejaa faraja, wepesi na furaha.

In the early part of the surah we saw images of the blessings granted to those who are close to God. The soul of such a person will now see what awaits it: 'repose, fulfilment and a garden of bliss The very sound of these words overflows with comfort, ease and happiness.

"Ikiwa yuko miongoni mwa wa upande wa kulia" Mtu huyu sasa anaelekezwa moja kwa moja kwa salamu anayotumiwa na ndugu zake walio upande wa kulia. Ni salamu laini na yenye furaha, inayompa faraja na uhakika. Anaanza kutazamia maisha yake yajayo pamoja na watu wa upande wa kulia.

“If he is one of those on the right” This person is now directly addressed with a greeting sent to him by his brethren who are on the right. It is a gentle and delightful greeting, giving him reassurance. He begins to look forward to his forthcoming life with the people on the right.

"Lakini ikiwa atakuwa miongoni mwa wale waliokadhibisha haki na wakapotea, basi atakaribishwa kwa maji ya moto yanayochemka, na joto la moto unaowaka." (Aya 92-94) Ukaribisho huo ni mbaya kiasi gani! Adhabu ya maji ya moto yanayochemka na moto unaowaka ni kali kiasi gani! Yote hayo humjia mtu kama huyo mbele yake, na anajua kwamba itabidi ayapate.

“But if he happens to be one of those who denied the truth and went astray, he will be welcomed with scalding water, and the heat of a blazing fire.” (Verses 92-94) How miserable a welcome! How terrible is the suffering of scalding water and blazing fire! It all appears before such a person and he knows that he will have to experience it.