Sūrah hii ni mfano mmoja tu kati ya nyingi katika sehemu hii ya Qur'ani, ambazo zina lengo moja la pamoja; yaani, kumfanya mwanadamu ayatambue kwa uhakika hali halisi ya Akhera, kutokuepukika kwake na asili yake ya kutisha, na kusisitiza umuhimu wake katika mpango wa Mwenyezi Mungu kuhusu maisha ya mwanadamu duniani. Mpango huo huishia kwa kifo cha mwanadamu na ufufuo wake baadaye katika maisha mapya. Sūrah inapoanza kumfikishia mwanadamu wazo hili, inagusa hisia zetu kwa njia mbalimbali ambazo zinahusiana moja kwa moja na mada yake kuu.

This sūrah is just one example of many in this part of the Qur’ān which shares a common objective; namely, to drive home to man the reality of the hereafter, its inevitability and its awesome nature, and to stress its importance to the divine planning of man’s life in this world. Such planning culminates in man’s death and subsequent resurrection in a new life. As it sets out to drive this idea home to man, the sūrah touches upon our emotions in a variety of ways that are directly relevant to its central theme.

Kwanza tunakutana na mwanzo wenye utata unaojenga hali ya hofu na matarajio yenye wasiwasi. Mdundo hapa ni wa haraka na wenye mapigo makali; husaidia kuamsha hisia za hofu, mshangao na kustaajabu: “Naapa kwa wale wanaong’oa kwa nguvu, na wale wanaoenda mbele kwa kasi; kwa wale wanaoelea kwa utulivu, na wale wanaoshinda kwa wepesi, na wale wanaopanga mambo.” (Aya 1-5)

First we have an ambiguous opening which creates an air of fear and worried expectation. The rhythm here is quick and throbbing; it helps evoke feelings of fear, surprise and wonder: “By those that pluck out vehemently, and those that move forward rapidly; by those that float along at ease, and those that outstrip swiftly, and those that conduct matters.” (Verses 1-5)

Ufunguzi huu wenye kutetemeka na usio na uhakika unafuatiwa na mojawapo ya matukio ya kwanza yanayohusu Akhera. Mtindo na kasi ya ufunguzi huu vinadumishwa hapa, na hivyo kutumika kama msingi wa tukio zima: "Siku ambayo mtetemeko mkubwa utakuja [utakaoyashinda yote], na baadaye utafuatiwa na mtetemeko mwingine, nyoyo zote zitajawa na hofu, na macho yote yatainama chini. Watasema, 'Je! Tutarudishwa katika hali yetu ya awali, hata baada ya kuwa [si zaidi ya] mifupa mitupu?' Watasema, 'Huo utakuwa ni urejeo wenye hasara.' Lakini kwa mlio mmoja tu, watakuwa hai juu ya ardhi." (Aya 6-14)

This equivocal, shaking opening is followed by the first of those scenes which deal with the hereafter. The style and tempo of the opening is here maintained and thus serves as a framework for the overall scene: “On the day when a violent convulsion will [be overwhelming], to be soon followed by a further [convulsion], all hearts shall be filled with terror, and all eyes shall be downcast. They say, “What! Are we being restored to our former state, even though we have become [no more than] hollow bones?’ They say, ‘That will be a return with loss.’ But with just one blast they shall be alive on earth.” (Verses 6-14)

Kwa wale wanaong'oa kwa nguvu, na wale wanaoenda mbele kwa kasi; kwa wale wanaoelea kwa utulivu, na wale wanaoshinda kwa wepesi, na wale wanaopanga mambo. (Aya 1-5)

By those that pluck out vehemently, and those that move forward rapidly; by those that float along at ease, and those that outstrip swiftly, and those that conduct matters. (Verses 1-5)

Baadhi ya wafasiri wanasema kwamba aya hizi zinawahusu malaika wanaochukua roho kwa nguvu, wanaosonga kwa wepesi na kasi, wanaoelea wanaposonga katika ulimwengu wa nje, wanaowatangulia viumbe wengine kuukubali imani na kutekeleza amri za Mwenyezi Mungu, na kusimamia mambo yoyote waliyokabidhiwa. Wafasiri wengine wanashikilia kwamba zinawahusu nyota zinazochomoza wakati zinapopita katika mizunguko yake, zinazosonga kwa kasi katika awamu mbalimbali, zinazoelea angani, zinazowatangulia wengine zinapokimbia kwa kasi, na zinazoleta matukio fulani na matokeo yanayokabidhiwa kwazo na Mwenyezi Mungu, ambayo huathiri maisha duniani. Kundi la tatu la wafasiri lina maoni kwamba wanaong'oa, wakimbiaji, waelea na wanaowatangulia wanarejelea nyota, ilhali wasimamizi wa mambo ni malaika. Kundi jingine linaamini kwamba zile tatu za kwanza ni nyota, ilhali wanaowatangulia na wasimamizi wa mambo ni malaika.

Some commentators say of these verses that they refer to the angels who pluck out souls vehemently, move along with ease and speed, float along as they move in the outer world, outstrip other creatures to embrace the faith and carry out God’s commands and conduct whatever affairs they are charged with. Other commentators maintain that they refer to the stars which come on as they traverse their orbits, move rapidly in phases, float in space, outstrip others as they run fast and bring about certain phenomena and results which are entrusted to them by God and which affect life on earth. A third group of commentators are of the view that the pluckers, runners, floaters and outstrippers refer to the stars while the conductors of affairs are the angels. Another group believe that the first three are the stars while the outstrippers and conductors of affairs are the angels.

Bila kujali maana halisi ya maneno haya, namna yanavyotajwa hapa huleta mshtuko na hisia ya kutarajia jambo la kutisha. Hivyo, mwanzoni kabisa, yanatusaidia kuandaa akili zetu kwa simulizi ya kutisha ya tetemeko la kwanza na la pili, na kwa tukio kubwa lililotajwa baadaye katika sura hii.

Whatever the referents of these terms are, their mention in this particular way produces a shock and a feeling of expectation of something fearful. Thus, they contribute, right at the outset, to preparing our minds for the frightening account of the first and second quakes and of the overwhelming event mentioned later in the sūrah.

Mdundo sasa unapungua kidogo ili uendane na mtindo wa usimulizi. Kisha tunapata simulizi la yaliyotokea kati ya Musa na Firauni, na mwisho aliokutana nao Firauni baada ya kuwa dhalimu na kuvuka kila mpaka: "Je, umesikia habari ya Musa? Mola wake alimwita katika bonde takatifu la Tuwa, akisema: 'Nenda kwa Firauni, kwani amevuka kila mpaka, na mwambie: "Je, unataka kujirekebisha? Nitakuongoza kwa Mola wako, ili umche."' Akamwonyesha Firauni muujiza mkubwa kabisa, lakini Firauni akakanusha na kuasi. Kisha akageuka upesi. Aliwaita watu wake wote, akawatangazia: 'Mimi ndiye Mola wenu Mkuu,' akasema. Mungu alimpiga kwa adhabu ya maisha ya Akhera na ya maisha haya. Hakika katika haya kuna funzo kwa wenye kumcha Mungu." (Aya 15-26)

The rhythm then slows down a little in order to suit the style of narration. For next we have an account of what took place between Moses and Pharaoh, and the end which Pharaoh met after he had tyrannized and transgressed all bounds: “Have you heard the story of Moses? His Lord called out to him in the sacred valley of Ţuwā, saying: ‘Go to Pharaoh: he has transgressed all bounds, and say to him: “Would you like to reform yourself? I will guide you to your Lord, so that you may be in awe of Him.”‘ He showed Pharaoh the mightiest miracle, but Pharaoh cried lies and rebelled. He then turned away hastily. He summoned all his men and made a proclamation to them: “I am your supreme Lord’, he said. God smote him with the scourge of both the life to come and this life. Surely in this there is a lesson for the God-fearing.” (Verses 15-26)

Hadithi ya Musa ndiyo simulizi ya kihistoria inayotajwa mara nyingi zaidi na kwa undani zaidi katika Qur’ani. Inatajwa katika sura nyingi nyingine, kwa njia tofauti na kwa msisitizo tofauti. Wakati mwingine baadhi ya matukio hupewa umuhimu zaidi kuliko mengine. Tofauti hii ya mtindo na msisitizo inalenga kuleta mshikamano mzuri kati ya simulizi ya kihistoria na sura inayoimo. Kwa njia hii, hadithi inasaidia kufanya ujumbe wa sura uwe wazi zaidi. Mbinu hii ni ya kipekee katika Qur’ani. Hapa simulizi ya kihistoria inatolewa kwa matukio mfululizo ya haraka, yanayoanza na wito ambao Musa alipokea katika bonde takatifu na kuishia na maangamizi ya Firauni katika maisha haya na adhabu katika maisha ya Akhera. Hivyo, inalingana vizuri sana na mada kuu ya sura, yaani Akhera. Sehemu ya historia ya Musa inayotolewa hapa inahusu kipindi kirefu, lakini inawasilishwa kwa aya chache fupi ambazo zinalingana vizuri na mdundo na ujumbe wa sura nzima.

The story of Moses is the most frequent and detailed of Qur’ānic historical accounts. It is mentioned in many other sūrahs, in different ways and with varying emphasis. At times, certain episodes are given greater prominence than others. This variation of style and emphasis aims at striking harmony between the historical account and the sūrah in which it occurs. Thus, the story helps to make the message of the sūrah clearer. This method is characteristic of the Qur’ān. Here the historical account is given in quick successive scenes which open with the call Moses receives in the sacred valley and end with the destruction of Pharaoh in this life and perdition in the life to come. Thus, it fits very well with the main theme of the sūrah, namely the hereafter. The part given here of Moses’s history spans a long period, yet it is conveyed by only a few short verses that fit in well with the rhythm and message of the sūrah as whole.

Hivyo, Musa anafikisha ujumbe alioaminiwa kwa namna ambayo Mungu alimfundisha. Hata hivyo, mwelekeo huu wa upole na urafiki hauwezi kuushinda moyo ambao umegumu kwa dhulma na kutojua Mola wa ulimwengu. Hivyo Musa anamwonyesha miujiza mikubwa ya fimbo kugeuka kuwa nyoka na mkono wa Musa wenyewe kuwa mweupe ung'aao, kama inavyoelezwa katika sura nyingine, "lakini akakanusha na kuasi." (Aya ya 21) Tukio hili linamalizika kwa kukataliwa na kuasi kwa Firauni dhidi ya Mungu.

Thus, Moses conveys the message with which he has been entrusted in the manner God has taught him. This warm, friendly attitude, however, cannot win over a heart that has been hardened by tyranny and ignorance of the Lord of the universe. So Moses shows him the great miracles of the stick turning into a snake and Moses’s own hand becoming a brilliant white, as they are described in other sūrahs, “but he cried lies and rebelled.” (Verse 21) The scene ends with Pharaoh’s rejection and rebellion against God.

Firauni kisha aligeuka na kuondoka upesi. Alikusanya watu wake wote na kuwatangazia: "Mimi ndiye Mola wenu Mkuu." (Aya 22–24) Firauni kisha anageuka ili kuhamasisha jeshi lake na kuwaleta wachawi wake kwa ajili ya kukabiliana kati ya uchawi na haki. Kwa kweli, Firauni alikuwa na azma ya kutokukubali haki wala kujisalimisha kwa uongofu. "Kisha akageuka upesi. Akawakusanya watu wake, akatangaza: Mimi ndiye Mola wenu Mkuu," akasema. (Aya 22–24)

Pharaoh then turns away to mobilize his forces and bring forward his sorcerers for an encounter between magic and the truth. Essentially, Pharaoh was determined not to accept the truth or submit to right. “He then turned away hastily. He summoned all his men and made a proclamation to them: I am your supreme Lord’, he said.” (Verses 2224)

Sura haitoi maelezo yoyote kuhusu juhudi za Firauni za kuwakusanya wachawi wake, wachawi wake na watu wake. Inasema tu kwamba aliondoka kwenda kufanya hivyo, kisha akatamka tangazo lake la kiburi: "Mimi ndiye Mola wenu Mlezi mkuu." (Aya ya 24)

The sūrah does not give any details of Pharaoh’s efforts to muster his magicians, sorcerers and men. It simply says that he went away to do so, and then uttered his impertinent proclamation: “I am your supreme Lord”. (Verse 24)

Tamko la Firauni linadhihirisha kwamba alidanganywa na ujinga wa watu wake na utii wao kwa mamlaka yake. Hakuna kitu kinachowadanganya madhalimu zaidi ya ujinga na utii wa kudhalilisha wa umati wa watu. Dhalimu kwa kweli ni mtu ambaye hana nguvu wala mamlaka halisi. Wajinga na wanyenyekevu hupinda migongo yao ili apande juu yake, hunyoosha shingo zao ili aziwekee hatamu, hutega vichwa vyao ili apate nafasi ya kuonyesha kiburi chake, na huacha haki zao za kuheshimiwa na kutukuzwa. Kwa njia hii wanajiruhusu wenyewe kudhulumiwa. Umati wa watu hufanya haya yote kwa sababu wamedanganywa na wakati huo huo wanaogopa. Hofu yao haina msingi halisi isipokuwa katika mawazo yao. Dhalimu, ambaye ni mtu mmoja, hawezi kamwe kuwa na nguvu kuliko maelfu au mamilioni ya watu, endapo watathamini ipasavyo utu wao, heshima yao, kujiheshimu kwao na uhuru wao. Kila mtu katika taifa ana uwezo sawa na dhalimu kwa upande wa nguvu. Hakuna anayeweza kumdhulumu taifa lenye akili timamu, linalomjua Mola wake wa kweli, linalomwamini na kukataa kujisalimisha kwa kiumbe yeyote asiye na uwezo juu ya hatima yake.

"Ameiinua juu na kuupa sura yake kamilifu." (Aya ya 28) Tunahitaji kutazama kwa muda mfupi tu ili kutambua mshikamano na upatanifu kamilifu katika ujenzi wa mbingu. Kuijua sheria zinazotawala kuwepo kwa viumbe vilivyo angani juu yetu, na zinazotoa usawa kamilifu kati ya vitendo vyao, mwendo wao, na athari zao za pamoja, hutusaidia kuelewa maana kamili ya aya hii. Inaongeza hisia zetu za kutokuwa na mwisho kwa ulimwengu wao halisi, ambao elimu ya kibinadamu imegundua sehemu ndogo tu yake. Inatujaza mshangao na hofu ya ajabu. Tunasimama tusiweze kusema kwa uzuri usio na kikomo wa ulimwengu. Hatuwezi kutoa maelezo yake isipokuwa kwamba nguvu isiyo ya kibinadamu ndiyo iliyoupanga na kuutawala. Maelezo haya sasa yanakubaliwa hata na wengi wa wale wanaodai kutoamini dini yoyote.

“He raised it high and gave it its perfect shape.” (Verse 28) We need no more than a glance in order to recognize the perfect coherence and harmony in the building of heaven. Knowledge of the laws which govern the existence of the creatures in the sky above us and provide a perfect balance between their actions, movements and mutual effects helps us to understand the full meaning of this verse. It intensifies our feeling of the limitlessness of their very real world, of which human knowledge has uncovered only a tiny part. It overwhelms us with wonder and astonishment. We stand speechless at the infinite beauty of the universe. We can give no explanation for it except that a superhuman power has planned and governs it. This explanation is now accepted even by most of those who profess not to believe in any religion.

“Na akaifanya giza lake kuwa usiku, na akatoa mwanga wake wa mchana.” (Aya ya 29) Maneno ya Kiarabu yaliyotumika katika aya hii yanaongeza nguvu ya sauti ya jumla. Pia yana maana za ndani zenye nguvu zaidi kuliko tafsiri inavyoonyesha. Yametumika hapa kwa sababu yanaendana zaidi na muktadha wa jumla. Mfuatano wa giza na nuru, usiku na asubuhi, ni jambo linalotambuliwa na kila mtu, lakini huenda likapuuzwa kwa sababu tumelizoea sana. Hapa, Qur’ani inatukumbusha upya wake wa kudumu. Kwani hujirudia kila siku mpya, ikileta athari na mwitikio uleule. Sheria za kimaumbile zinazosimamia jambo hili ni sahihi na za ajabu kiasi kwamba zinaendelea kumvutia na kumshangaza mwanadamu kadiri elimu yake inavyoongezeka.

“And gave darkness to its night, and brought out its daylight.” (Verse 29) The Arabic words used in this verse add to the strength of the general tone. They also have stronger connotations than the translation suggests. They are used here because they are more fitting with the general context. The succession of darkness and light, at night and in the morning, is a phenomenon recognized by all, but it may be overlooked because we are so familiar with it. Here, the Qur’ān reminds us of its permanent novelty. For it is repeated anew every day, producing the same effects and reactions. The natural laws governing this phenomenon are so precise and miraculous that they continue to impress and astonish man as his knowledge increases.

Basi, wakati tukio kuu, lililozidi kila kitu, litakapotokea — siku hiyo mwanadamu atakumbuka kwa uwazi aliyoyatenda, na Jahannamu itaonyeshwa wazi kwa wote wanaotazama; basi, yule aliyevuka mipaka ya haki na kuchagua maisha haya ya duniani, Jahannamu ndiyo itakayokuwa makazi yake. Lakini yule aliyemcha Mola wake akisimama mbele yake, na akajizuia nafsi yake na matamanio yake ya kidunia, Peponi ndiko atakakokaa. (Aya 34–41)

Then, when the great, overwhelming event comes to pass — on that day man will clearly remember what he has done, when hell is brought in sight of all who are looking on; then, he who transgressed the bounds of what is right, and chose this present life will have hell for his dwelling place. But he who feared that he will stand before his Lord and forbade his soul its base desire will dwell in paradise. (Verses 34- 41)

Maisha haya ya sasa ni kipindi cha faraja na starehe ambazo zimetolewa kwa kipimo sahihi na makini. Muda wake umeamuliwa kulingana na mpango wa jumla wa ulimwengu na maisha ya binadamu. Faraja na starehe zake zitakoma wakati uliowekwa kwa ajili ya kumalizika kwake. Tukio kubwa litakapotokea, litaharibu kila kitu na kuzidi kila kitu. Faraja ya muda mfupi ya maisha haya itazimwa. Ulimwengu wote, mbingu zake zilizojengwa, ardhi iliyotandazwa na milima imara vitapinduliwa, na viumbe hai vyote vitazidiwa. Wakati huo "mwanadamu atakumbuka wazi aliyoyatenda." (Aya ya 35) Huenda alivurugwa na matukio na starehe za maisha haya, na huenda alisahau aliyoyatenda. Lakini ataikumbuka yote hapo, wakati kumbukumbu hiyo itakapomletea huzuni na majuto tu, anapotambua mwisho mbaya anaokabiliana nao. "Jahannamu itakapoletwa mbele ya wote wanaotazama." (Aya ya 36) Neno 'kuletwa mbele ya macho' lina nguvu ya pekee. Lina maana nyingi na linaongeza zaidi mdundo wa maneno. Matokeo yake ni picha iliyo wazi sana hadi tunaiona karibu mbele yetu sasa hivi.

This present life is a period of comfort and enjoyment which are given in precise and accurate measure. Its duration is determined according to the overall planning of the universe and human life. Its comfort and enjoyment will end at the time appointed for their expiry. When the great event takes place, it ravages all and overwhelms all. The fleeting comfort of this life is extinguished. The whole universe, its built heaven, spread out earth and firm mountains are overturned and all living creatures are overwhelmed. At that moment “man will clearly remember what he has done.” (Verse 35) He might have been distracted by the events and comforts of this life and he might have overlooked what he has done. But he will recall it all then, when remembrance brings him nothing but sadness and grief as he realizes what a miserable end he faces. “When hell is brought in sight of all who are looking on.” (Verse 36) The term ‘bringing in sight’ is particularly powerful. It is rich in connotations and further strengthens the rhythm. The result is an image so vivid we almost see it in front of us now.

Sehemu ya mwisho ya sūrah imeandikwa kwa mdundo unaoamsha hofu ya heshima. "Wanakuuliza kuhusu Saa, itatokea lini? Lakini wewe una nini cha kuhangaika nacho kuhusu wakati wake kamili? Neno la mwisho kuhusu hilo ni la Mola wako Mlezi. Kazi yako ni kuonya tu wale wanaoogopa. Siku watakapoiona saa hiyo, itawaonekana kana kwamba maisha yao duniani hayakuwa zaidi ya jioni moja, au asubuhi moja." (Aya 42-46)

The last part of the sūrah is expressed in a rhythm which evokes awe. “They question you about the Last Hour, when will it come to pass? But why should you be concerned with its exact timing? The final word concerning it belongs to your Lord. Your mission is merely to warn those who fear it. On the day when they see that hour, it will seem to them that their life on earth had spanned only one evening, or one morning.” (Verses 42- 46)

Kila mara washirikina wakaidi wa Waarabu walipopata kusikia maelezo ya matukio ya kutisha ya Siku ya Kiyama, na hesabu inayofanyika wakati huo, walikuwa wakimwomba Mtume ﷺ amwekee wazi wakati wake: "Litatokea lini?" Jibu lililotolewa hapa kwa maswali kama hayo linachukua umbo la swali la kejeli, "Lakini wewe unahusika nini na kubainisha wakati wake?" (Aya ya 43) Ni jibu linalodokeza kwamba Saa, yaani Siku ya Kiyama, ni kubwa na tukufu kiasi kwamba maswali ambayo wakanushaji wanayoyauliza kuhusu hilo yanasikika kuwa ya kipumbavu na ya kuhurumiwa.

Every time the diehards among the pagan Arabs heard a description of the fearful events of the Day of Judgement, and the reckoning which then takes place, they used to ask the Prophet (peace be upon him) to specify its time: “When will it come to pass?” The answer given here to such questions takes the form of a rhetorical question, “But why should you be concerned with its exact timing?” (Verse 43) It is an answer which suggests that the Last Hour, or the Day of Judgement, is so great and majestic that the questions put by the unbelievers concerning it sound stupid and pitiful.

Zaidi ya hayo, maswali kama haya huulizwa tu na watu wenye kiburi. Nabii mkuu mwenyewe anaulizwa, "Wewe unahusika nini na wakati wake kamili?" Ni jambo kubwa mno kiasi kwamba wala wewe wala mtu yeyote hapaswi kuomba kujulishwa wakati wake kamili. Maarifa hayo ni ya Mungu peke yake, si ya mtu mwingine yeyote. "Jambo la mwisho kuhusu hilo ni la Mola wako Mlezi." (Aya ya 44) Yeye ndiye Bwana wa kila kitu kinachohusiana nalo. Majukumu ya Nabii mwenyewe, na mipaka asiyopaswa kuvuka wala kuhitaji kuvuka, yamefafanuliwa vizuri: "Wajibu wako ni kuwaonya tu wale wanaouogopa." (Aya ya 45) Anapaswa kuwaonya wale watakaonufaika na maonyo hayo. Watu kama hao wataishi kwa kuamini kwa uthabiti kwamba litakuja wakati ulioamriwa na Mungu.

Moreover, such questions are only put forward by the impudent. The great Prophet himself is asked, “Why should you be concerned with its exact timing?” It is so great that neither you nor anyone else should ask to be informed of its exact time. This knowledge belongs to God alone, not to anybody else. “The final word concerning it belongs to your Lord.” (Verse 44) He is the Master of everything which relates to it. The Prophet’s own duties, and the limits he should not, and need not exceed are well defined: “Your mission is merely to warn those who fear it.” (Verse 45) He is to warn those who will benefit by such warnings. Such people will then live according to their firm belief that it will arrive at the time appointed by God.