Sehemu hii ya tatu inatupeleka katika duru kadhaa ndani ya ulimwengu mkubwa, ambamo Qur'ani inaeleza mambo mbalimbali na picha nyingi zinazothibitisha imani na kutoa ushahidi usiopingika kuiunga mkono. Hili linafuatia majadiliano yaliyotangulia kuhusu uongofu na kupotea, na kumfariji Mtume ﷺ ili asihuzunike kwa kukataliwa mara kwa mara na makafiri. Yeyote anayetaka kutafuta ukweli, ushahidi wake upo wazi kwa utukufu kila mahali katika ulimwengu. Yeyote anayechagua kupotea, anapotea kinyume na ushahidi huo usiopingika.

This third section takes us on several rounds in the great universe where the Qur’ān depicts a variety of phenomena and imagery which all confirm faith and provide irrefutable proof in support of it. This follows from the earlier discussion about guidance and going astray, and comforting the Prophet so he would not grieve over the unbelievers’ constant rejection. Whoever wants to look for the truth, its evidence is available with glorious clarity everywhere in the universe. Anyone who chooses to go astray does so against such irrefutable evidence.

Picha ya uhai unaochipuka kutoka ardhi iliyokufa ni ushahidi wazi unaotumika pia kuthibitisha ufufuo. Ushahidi kama huo unaweza kupatikana kutokana na kuumbwa kwa mwanadamu kutoka udongo na maendeleo yake hadi katika umbo lenye ustadi wa hali ya juu tunaoujua. Kila hatua ya kuumbwa kwake na maisha yake hufuata vipimo vilivyopangwa kabla. Tunaona picha ya bahari mbili kubwa, zilizo tofauti waziwazi, lakini zinamletea mwanadamu baraka zisizo na mwisho ambazo anapaswa kuonyesha shukrani kwazo. Usiku na mchana husogea katika mzunguko unaoleta mmoja ndani ya mwingine kila wakati, na huwa virefu au vifupi kadiri wakati unavyosonga.

The image of life springing up from a dead land is clear evidence that also serves to confirm resurrection. Similar evidence can be deduced from man’s creation from dust and his progression to the highly sophisticated form we know. Every stage of his creation and life goes according to predetermined measures. We see the image of the two great bodies of water, clearly distinct, yet they provide man with endless blessings for which he should show gratitude. The night and day move in a cycle that always brings one into the other, and they get longer or shorter as time moves round.

Jua na mwezi pia vinadhibitiwa ndani ya mfumo uleule sahihi. Picha hizi zote zinatoa ushahidi kuhusu jukwaa kubwa la ulimwengu. Vyote vimeumbwa na kudhibitiwa na Mungu. Yeye ndiye anayemiliki yote. Miungu ya uongo ambayo wasioamini wanaiabudu haimiliki chochote kabisa. Haisikii wala haijibu. Siku ya Kiyama hata itawakataa watu wale waliokuwa wakiiabudu.

The sun and the moon are also controlled within the same accurate system. All these images provide evidence about the great universal stage. All are created and controlled by God. He owns it all. The false deities that unbelievers worship own nothing whatsoever. They neither hear nor respond. On the Day of Judgement they even disown the very people who worshipped them.

Ni Mungu anayepeleka upepo, nao huinua mawingu, kisha Tunauendesha kuelekea nchi iliyokufa na kwa hilo Tunaihuisha ardhi baada ya kufa kwake. Hivyo ndivyo itakavyokuwa ufufuo. (Aya ya 9)

It is God who sends forth the winds, so that they raise clouds, and We drive them to a dead land and thereby give life to the earth after it had been lifeless. Thus shall resurrection be. (Verse 9)

Jambo hili linatajwa mara nyingi katika muktadha wa ushahidi wa ukweli unaotokana na ulimwengu. Linaonyesha upepo unavyoinua mawingu. Kwa hakika, upepo wa moto huifanya maji ya bahari kuyeyuka, kisha upepo baridi katika anga hugandamiza mvuke na kutengeneza mawingu, ambayo kisha husukumwa kuelekea pande mbalimbali na upepo katika tabaka za juu za anga. Kisha hufika mahali ambapo Mungu amekusudia kwa ajili yake, ambapo ni ardhi iliyokufa ambayo Yeye anataka kuihuisha kwa mvua inayobebwa na mawingu hayo. Hakika, maji ndiyo chanzo cha uhai wote juu ya sayari hii. “Kwa hiyo tunaihuisha ardhi baada ya kufa kwake.” Hivyo ndivyo muujiza unavyotokea. Hutokea kila wakati, lakini watu hawajali umuhimu wake. Hata hivyo, licha ya muujiza huu wa uhai unaochipuka kila wakati, wanaendelea kukanusha ufufuo, ambao wanauona ukitokea duniani mwao kote. Kwa urahisi na bila hoja nyingi, Qur’ān inasema: “Hivyo ndivyo itakavyokuwa ufufuo.” Tukio hili hutumiwa mara nyingi katika Qur’ān kwa sababu mbili: kwanza, linatoa ushahidi unaoonekana, usiopingika, na pili, lina athari kubwa juu ya nyoyo na akili za watu wanapolitafakari bila vizuizi. Zaidi ya hayo, ni picha nzuri, hasa jangwani, ambalo leo linaonekana kame na lisilo na uhai, kisha siku inayofuata linachipuka kwa uhai. Kwa njia hii, Qur’ān hutumia msukumo wa mambo ambayo watu huyaona kila mahali karibu nao. Huenda wakayapuuza kwa sababu ya kuzoea, lakini wanapoyatafakari kwa akili na moyo ulio macho, hutambua jinsi yalivyo ya kimuujiza.

This phenomenon is frequently mentioned within the context of evidence to the truth derived from the universe. It shows the wind raising clouds. In fact hot winds make sea water evaporate, then cold winds in the atmosphere condense the vapour making clouds which are then driven in different directions by winds in the upper strata of the atmosphere. Then they arrive at the destination God has determined for them, which may be a dead land which He wants to quicken by means of the rain carried by these clouds. Indeed, water is the source of all life on this planet. “We thereby give life to the earth after it was lifeless.” Thus the miracle occurs. It happens at every moment, but people are oblivious to its significance. Yet despite this miracle of life springing up at every moment, they continue to deny resurrection which they see happening in their world all about them. Simply and without argument, the Qur’ān says: “Thus shall be the resurrection.” This scene is used frequently in the Qur’ān for two reasons: first it provides tangible, undeniable evidence and secondly it has a strong influence on people’s hearts and minds when they contemplate it without hindrance. Moreover, it is a beautiful image, particularly in the desert, which looks barren and lifeless today, and then gushes with life the next. In this way the Qur’ān uses the inspiration of things people see all around them. They may ignore them because of familiarity, but when they contemplate them with an alert mind and heart, they appreciate just how miraculous they are.

Baada ya kutaja kwamba uhai wote unaanzia kwenye maji, sura sasa inataja mwanzo wa uhai wa mwanadamu mwenyewe, ukianza na ujauzito, kisha kipindi cha kuishi duniani, ambacho kinaweza kuwa kirefu au kifupi kadiri Mungu anavyoamua:

Having referred to the fact that all life starts with water, the sūrah now refers to the start of man’s own life, beginning with pregnancy and followed by a term in this world, which can be long or short as God determines:

Ni Mungu anayewaumba nyote kutokana na udongo, kisha kutokana na tone la manii. Kisha anakufanyeni kuwa wawili wawili. Hakuna jike yeyote anayebeba mimba wala kuzaa bila ujuzi Wake. Hakuna mtu anayefikia uzee au anayepunguziwa umri wake isipokuwa imeandikwa hivyo katika hukumu [ya Mungu]. Haya yote ni rahisi kwa Mungu.

It is God who creates you all out of dust, then out of a gamete. He then makes you into a couple. No female conceives or gives birth without His knowledge. No one attains to old age or has his life cut short unless it be thus laid down in [God’s] decree. All this is easy for God. (Verse 11)

Marejeo ya asili ya binadamu kama kiumbe aliyeumbwa kwanza kutokana na udongo yametajwa mara nyingi katika Qur’ān, kama vile kipengele cha kwanza katika kuleta mimba, yaani mbegu ya uzazi (gamete). Ingawa mbegu ya uzazi ina uwezo wa kuleta uhai, udongo hauna chembe yoyote ya uhai. Muujiza wa kwanza ni uhai wenyewe, na hakuna anayejua ulitoka wapi au ulichanganywaje na kipengele cha kwanza. Hili linabaki kuwa kitabu kilichofungwa kwa binadamu. Hata hivyo, ni ukweli tunaouona sote na hatuna budi kuukubali na kuutambua. Ushahidi unaouleta, unaoelekeza kwa Muumba anayetoa uhai, hauwezi kupingwa.

Reference to man’s origin as a creature made from dust in the first place is often mentioned in the Qur’ān, as is the first element in producing a pregnancy, namely the gamete. While a gamete is something that carries the potential of life, dust has no trace of life. The first miracle is life’ itself, and no one knows where it came from or how it was mixed with the first element. This remains a closed book as far as humanity is concerned. Yet it is a fact we all see and have no option but to accept and recognize. The evidence it provides, pointing to the Creator who gives life, is irrefutable.

Mabadiliko yanayoipa uhai kilicho kisicho na uhai yanawakilisha daraja linalovuka pengo kubwa zaidi kuliko umbali wowote wa wakati na mahali. Kutafakari mabadiliko kama haya hakutawahi kuchosha akili inayotazama siri kuu za ulimwengu.

The transformation that gives life to what is lifeless represents a bridge over a gap that is far greater than any distance in time and place. Contemplating such transformation will never tire a mind that looks at the great secrets of the universe.

Sura hiyo kisha inalenga jambo jingine tunaloliona sote, nalo ni maji na aina zake. Aina moja ya maji ni tamu na yenye ladha nzuri, wakati nyingine ni chungu na yenye chumvi. Hujitenga kila moja kivyake, au hukutana pamoja, kwa mapenzi ya Mungu, yakitumikia mahitaji ya binadamu:

The sūrah then focuses on a different phenomenon we all see, which is water and its varieties. One type of water is sweet and palatable while the other is bitter and salty. They go their separate ways, or meet together, by God’s will, serving man’s needs:

Bahari mbili kubwa duniani hazifanani: moja ni tamu, safi na yenye kupendeza kunywa, na nyingine ni ya chumvi na chungu. Hata hivyo, kutoka kila moja unakula nyama mbichi na kutoa mapambo ya kuvaa. Pia unaona humo merikebu zinazopasua njia yake ili mpate kutafuta sehemu ya fadhila Zake na mpate kushukuru.

The two great bodies of water on earth are not alike: one is palatable, sweet and pleasant to drink, and the other is salty and bitter. Yet from each you eat fresh meat and extract ornaments to wear. You also see there ships that plough their course through them so that you may go in quest of some of His bounty and be grateful.

(Aya 12)

(Verse 12)

Ni wazi kwamba Mungu alitaka maji yawe ya aina tofauti. Pia tunapaswa kuelewa wazi kwamba utofauti huu una kusudi maalum. Tunajua baadhi ya hekima iliyo nyuma ya kutoa maji matamu na yenye ladha nzuri, kwa kuwa tunayatumia kwa madhumuni mbalimbali. Kwa kweli ni muhimu sana kwa uhai. Kuhusu aina nyingine ya maji, yale machungu na yenye chumvi, yanayojaza bahari na mabahari, tunaweza kunukuu mistari michache kutoka kwa mwanasayansi maarufu anayeeleza muundo huu usio na dosari:

That God wanted water to be of different types is clear. That such variety serves a definite purpose is also something we should be clear about. We know some aspects of the wisdom behind providing sweet, palatable water, since we use it for different purposes. It is indeed essential for life. As for the other type of water, which is bitter and salty, filling seas and oceans, we may quote a few lines from a famous scientist explaining this immaculate design:

Licha ya gesi zote zinazotoka ardhini katika zama zote, nyingi zikiwa na sumu, angahewa inabaki karibu bila uchafuzi na bila mabadiliko katika uwiano wake wa usawa, uwiano unaohitajika kwa uhai wa binadamu.

In spite of all the gaseous emanations from the earth of all the ages, most of them poisonous, the atmosphere remains practically uncontaminated and unchanging in its balanced relationship necessary to man’s very existence.

Kuhitimisha mandhari hizi za kuvutia, sura inabainisha ukweli wa Ubwana wa Mungu juu ya ulimwengu. Pia inabainisha upotovu wa kila dai la ushirika kwa Mungu, na matokeo yake ya mwisho na ya kusikitisha siku ya Hukumu.

Concluding these inspiring scenes, the sūrah states the truth of God’s Lordship over the universe. It also states the falsehood of every claim of partnership with God, and its ultimate and miserable result on the Day of Judgement:

Hivyo ndivyo Mwenyezi Mungu, Mola wenu: ufalme wote ni Wake. Na wale mnaowaomba badala Yake hawamiliki hata utando wa kokwa ya tende. Mkiwaomba, hawasikii wito wenu; na hata wangesikia, hawangeweza kukujibuni. Siku ya Kiyama watakanusha kabisa kwamba mliwafanya washirika wa Mungu.

Thus is God, your Lord: to Him belongs all dominion, while those whom you invoke instead of Him do not own even the skin of a date-stone. If you invoke them they cannot hear your call. Even if they could hear, they would not respond to you. On the Day of Resurrection they will utterly disown your having associated them with God.

Hakuna anayeweza kukupa taarifa kama Yeye ambaye ni Mjuzi wa kila kitu. (Aya 13-14)

None can give you information like the One who is all- aware. (Verses 13-14)

Yeye ndiye anayetuma upepo unaoyasukuma mawingu, anayeifufua ardhi iliyokufa, anayekuumba kutokana na udongo, anayekufanya kuwa jozi-jozi, anayejua kila jike linachokichukua mimba na kukizaa, na lipi litapewa umri mrefu au mfupi, ameumba bahari mbili kubwa, anasababisha mchana na usiku kupishana, na amezifanya jua na mwezi kutii sheria yake: huyo ndiye “Mola wenu; ufalme wote ni wake, na wale mnaowaomba badala yake hawamiliki hata utando wa kokwa ya tende.” (Aya ya 13)

The One who sends the wind driving the clouds, makes the dead land quicken, creates you out of dust, makes you in pairs, knows what each female bears and gives birth to, what gets a long life or a short one, has created the two great bodies of water, causes the day and night to pass into each other and makes the sun and the moon subservient to His law: that One is “your Lord: to Him belongs all dominion, while those whom you invoke instead of Him do not own even the skin of a date-stone.” (Verse 13)

Hawamiliki hata kitu kidogo kama kokwa ya tende.

They do not even own such a trifling thing as a date-stone.

Sura hii inaendelea kuchora picha halisi yao: "Mkiwaomba hawasikii wito wenu." (Aya 14) Ni sanamu, vinyago, miti, nyota, malaika au majini; na hakuna hata mmoja wao anayemiliki hata ganda la kokwa ya tende. Hakuna hata mmoja wao anayeweza kuwajibu wale wanaowaabudu, na, "Hata kama wangesikia, wasingeweza kukujibu." (Aya 14) Hili linahusu, kwa mfano, majini na malaika. Majini hawawezi kujibu, ilhali malaika hawawajibu wale waliopotea. Yote haya yanahusiana na maisha haya ya sasa, lakini Siku ya Kiyama wanajitenga na upotofu na wale wanaofuata: "Siku ya Kiyama watakanusha kabisa kwamba mlikuwa mkiwashirikisha na Mungu." (Aya 14) Hili limesemwa na Yule anayejua kila kitu katika maisha haya na zaidi yake, asiyeacha chochote katika ulimwengu, sasa au katika maisha ya akhera: "Hakuna wa kukupa habari kama Yule Mwenye kujua yote." (Aya 14)