Sura hii inaanza kwa herufi mbili tofauti, Ha. Mim. Tumeeleza mahali pengine sababu ya kwa nini sura nyingi huanza kwa herufi tofauti za alfabeti ya Kiarabu. Kwamba jambo hili mara nyingi hutajwa kunaendana na mbinu ya Qur'ani ya kurudia marejeo ya mambo ambayo inataka nyoyo zetu ziyashike ndani yao. Kwa asili yake, moyo wa binadamu unahitaji marudio ya namna hii kwa sababu huwa na tabia ya kusahau kadiri muda unavyopita. Ili kuthibitisha jambo fulani katika dhamiri ya mtu, inahitaji kurudiwa kwa njia mbalimbali. Qur'ani inauelekea moyo wa binadamu kwa sifa zote zilizowekwa katika asili yake kulingana na ujuzi wa Muumba wake.

The surah opens with the two separate letters, Ha. Mim. We have explained elsewhere the reason why many surahs start with separate letters of the Arabic alphabet. That this is often stated fits in with the Qur’anic method of repeating references to the facts it wants our hearts to internalize. By nature, the human heart needs such repetition because it tends to forget with the passage of time. In order to instil a fact in ones conscience one needs to have it repeated in a variety of ways. The Qur’an addresses the human heart with all the qualities instilled in its nature in accordance with its Creator’s knowledge.

Ni kana kwamba herufi mbili ambazo sura inaanzia nazo, Ha, Mim, ni jina lililopewa sura hiyo au Qur'an. Herufi hizo mbili ndizo mada ya sentensi ya kwanza, na kiima chake huunda aya inayofuata: "Ha, Mim. Ufunuo kutoka kwa Mola Mlezi wa Rehema, Mwenye Kurehemu daima" (Aya 1-2). Kuchagua kutambulisha sifa za Kimungu za rehema na huruma kuhusiana na ufunuo wa Qur'an kunaonyesha sifa iliyo bainifu zaidi ya ufunuo huu, yaani rehema ya Mwenyezi Mungu. Hakuna shaka kwamba kuteremshwa kwa Qur'an ni tendo la rehema kwa wanadamu wote. Ni rehema kwa wale wanaoiamini na kuitekeleza, na pia kwa viumbe wengine, si binadamu peke yao. Qur'an inabainisha mwenendo wa maisha unaozaa matokeo mema kwa wote. Imekuwa na athari kubwa katika maisha ya binadamu, katika dhana zake, maadili yake na mwenendo wake. Athari yake ni ya kimataifa na thabiti, tangu ilipoteremshwa. Wale wanaosoma historia ya binadamu kwa uadilifu wa kweli, wakifuatilia mwendo wake katika upeo mpana unaojumuisha nyanja zote za shughuli za binadamu, wanaweza kutambua ukweli huu. Wengi wao pia wameuandika kwa maneno wazi.

It is as if the two letters with which the surah starts, Ha, Mlm, are a name given to the surah or to the Qur’an. The two letters constitute the subject of the first sentence while the predicate forms the next verse: “Ha, Mim. A revelation from the Lord of Grace, the Ever Merciful” (Verses 1-2) Choosing to identify the Divine attributes of grace and mercy in connection with the revelation of the Qur’an highlights the quality that is most characteristic of this revelation, namely Divine mercy. There is no doubt that the revelation of the Qur’an is an act of mercy for all mankind. It is a mercy for those who believe in it and implement it as also for other creatures, not merely humans. The Qur’an defines a code of living that brings good results for all. It has had a profound impact on the life of humanity, its concepts, values and course of action. Its impact is universal and consistent, ever since it was revealed. Those who study human history with true objectivity, following its course in its wider perspective, which includes all facets of human activity, are able to recognize this truth. Many of them have also recorded this in clear terms.

Akiendelea kuhubiri ujumbe wa Mungu, Mtume ﷺ anawaweka mbele yao ukubwa wa kosa wanalolitenda kwa kumshirikisha Mungu na kuukataa ujumbe Wake. Kwanza anawaelekeza kwenye ulimwengu, ambao kwa kulinganishwa nao wao ni viumbe wadogo na dhaifu. Anawaonyesha nguvu za Mungu kama zinavyodhihirika katika maumbile ya ulimwengu huu ambao wao ni sehemu ndogo tu yake. Anataka kuwaondoa kutoka kwenye pembe finyu wanamoliangalia ujumbe wa Mungu. Kutoka pembe hiyo, wao hujiona kuwa wakubwa, wenye nafasi muhimu.

Continuing to advocate the Divine message, the Prophet puts before them the enormity of the offence they commit by associating partners with God and rejecting His message. He points first to the universe, in relation to which they are tiny and flimsy creatures. He shows them Gods power as reflected in the nature of this universe of which they constitute only a small part. He wants to draw them out of the narrow angle through which they look at the Divine message. From that angle, they see themselves as large, occupying important positions.

Wakiwa wamejishughulisha na nafsi zao, nyadhifa zao na maslahi yao, pamoja na ukweli kwamba Muhammad ﷺ alichaguliwa na Mungu kwa upendeleo juu yao, wanaupuuza ukweli mkuu uliofafanuliwa katika Qur'ani na kuwekwa mbele yao na Muhammad ﷺ. Ukweli huu mkuu unahusu ulimwengu, vizazi vyote vya binadamu, na una ukamilifu usiovuka wakati, mahali na watu.

Preoccupied with their own selves, positions and interests, and the fact that Muhammad was chosen by God in preference to them, they overlook the great truth expounded in the Qur’an and set before them by Muhammad. This great truth relates to the universe, to all generations of humanity, and carries absolutism that transcends time, place and people:

Sema: Je, hakika mnamkataa Yule aliyeiumba ardhi kwa siku mbili? Na mnamfanyia wengine kuwa ni sawa naye? Huyo ndiye Mola Mlezi wa viumbe vyote. Ndiye aliyeweka juu ya ardhi milima imara iliyoinuka juu yake, na akajaalia humo baraka, na akapima humo riziki zake kwa siku nne, kwa usawa kwa wote wanaozitafuta. Kisha akaielekeza nia yake kwa mbingu, nayo ilikuwa moshi; akaiambia na ardhi: 'Njoni nyote mbili, kwa hiari au kwa kulazimishwa.' Zikasema: 'Tunakuja kwa hiari.' Basi akazifanya mbingu saba katika siku mbili, na akapanga kila mbingu kazi yake. Tukaipamba mbingu iliyo karibu zaidi na ardhi kwa taa, na kuilinda. Huu ndio mpango wa Mwenye nguvu, Mjuzi. (Aya 9-12)

Say: Do you indeed disbelieve in Him who has created the earth in two days? And do you claim others to be His equals? It is He who is the Lord of all the worlds. He it is who placed on the earth firm mountains towering above it, and bestowed His blessings on it, and measured out its varied provisions in four days, ensuring equity for all who seek [such provisions]. Then, He applied His design to the sky, which was but smoke; and said to it and to the earth: 'Come, both of you, willingly or unwillingly. ’ They both said: 'We do come willingly. ’ So He decreed that they become seven heavens in two days, and assigned to each heaven its task. We adorned the sky nearest to the earth with lights, and made them secure. Such is the design of the Almighty, the All-Knowing. (Verses 9-12)

Tunahitaji kutafakari kwa muda kila kifungu cha maneno ya aya hii ya Qur'an kabla ya kuelekeza fikra zetu kwenye kutajwa kwa mbingu katika aya inayofuata.

We need to dwell for a moment on every phrase of this Qur’anic text before we turn our attention to the mention of the heavens in the next verse.

"Yeye ndiye aliyeweka juu ya ardhi milima imara inayoinuka juu yake" (Aya ya 10) Milima mara nyingi hufafanuliwa katika Qur'ani kuwa ni 'imara', na katika baadhi ya matukio lengo la kuwekwa kwake ni kwamba inazuia ardhi isitetemeke au kuyumba. Hii ina maana kwamba milima ni imara yenyewe na inaituliza ardhi, na kuhakikisha kwamba inabaki kuwa na usawa. Zamani, watu walikuwa wakidhani kwamba ardhi imejengwa juu ya misingi imara. Leo wanaambiwa kwamba ardhi si kitu zaidi ya mpira mdogo unaoelea katika anga kubwa, bila kuungwa mkono na chochote.

“He it is who placed on the earth firm mountains towering above it” (Verse 10) Mountains are often described in the Qur'an as ‘firm’, and in some instances the purpose of their positioning is that they prevent’ the earth from shaking or swaying. This means that the mountains are firm in themselves and stabilize the earth, ensuring that it remains well balanced. In times gone by, people used to think that the earth was based on firm foundations. They are told today that the earth is nothing more than a small ball that floats in a great expanse, without support.

Huenda wakaogopa wanapoyasikia maneno kama haya kwa mara ya kwanza, na baadhi yao wanaweza kuanza kutazama kwa tahadhari, wakiogopa kwamba ardhi huenda ikatetemeka au kuanguka katika anga la mbali. Hao watu na wahakikishiwe.

They may be scared when they listen to such words for the first time, and some of them may begin to look warily askance, worried that the earth might shake or fall in deep space. Let such people be reassured.

Mkono wa Mungu unazishikilia mbingu na ardhi, ukizuia kutoweka kwake. Zikitoweka, hakuna mwingine atakayezishikilia mahali pake. Watu kama hao wanapaswa kuondoa mawazo ya wasiwasi, kwa sababu sheria zinazoongoza ulimwengu zimewekwa katika utendaji na Mwenyezi Mungu, Mwenye mamlaka juu ya kila kitu.

God’s hand holds the heavens and the earth, preventing their disappearance. Should they vanish, no one else would hold them in place. Such people should banish worrying thoughts, because the laws that govern the universe are set in operation by the Almighty who holds sway over all things.

Mwanasayansi huyo huyo anasema:

The same scientist says:

Kisha, Yeye akaelekeza usanifu Wake kwenye mbingu, ambazo zilikuwa moshi tu; akaiambia na ardhi: "Njooni nyote wawili, kwa hiari au kwa lazima." Zote mbili zikasema: "Tunakuja kwa hiari." Basi Akazihukumu ziwe mbingu saba ndani ya siku mbili, na kila mbingu akaipangia kazi yake. Tukaipamba mbingu ya karibu zaidi na ardhi kwa taa, na tukazifanya kuwa salama. Hivyo ndivyo usanifu wa Mwenye Nguvu, Mjuzi wa yote. (Aya 11-12)

Then, He applied His design to the sky, which was but smoke; and said to it and to the earth: ‘Come, both of you, willingly or unwillingly.’ They both said: ‘We do come willingly.9 So He decreed that they become seven heavens in two days, and assigned to each heaven its task. We adorned the sky nearest to the earth with lights, and made them secure. Such is the design of the Almighty, the All Knowing. (Verses 11-12)

Maana ya kutumia mpango wa Mungu hapa ni kwamba ilikuwa ni mapenzi yake kufanya hivyo. Neno "kisha" (thumma) huenda lisiashirie mpangilio wa kimpangilio wa wakati; badala yake, linaweza kumaanisha kugeukia kitu cha juu zaidi. Katika maana yetu, mbingu ziko juu zaidi. "Kisha, Alielekeza mpango wake kwa mbingu, nazo zilikuwa moshi tu." (Aya ya 11) Wanasayansi wanaamini kwamba kabla ya kuwepo kwa nyota kulikuwepo kitu wanachokiita nebula, wingu la gesi, au kwa usahihi zaidi, moshi.

What is meant here by the application of Gods design is that it was His will to do so. The word, ‘then, may not signify a chronological order; rather, it may mean turning to something higher. In our sense, the sky is higher. “ Then, He applied His design to the sky, which was but smoke.n (Verse 11) Scientists believe that before the existence of stars there was what they call the nebula, a cloud of gas, or rather, smoke.

Mabaki ya nyota, yawe ni angavu au meusi, yana gesi na vumbi, ambavyo si kitu kingine zaidi ya yale yaliyobaki baada ya uumbaji wa nyota. Nadharia inasema kwamba galaksi iliundwa awali kwa gesi na vumbi, na kutoka humo nyota zote ziliundwa kwa mchakato wa mkusanyiko na mchanga-mchanga.

The nebulas, bright or dark, contain gas and dust, which is nothing other than what is left after the creation of the stars. The theory says that the galaxy was first formed of gas and dust, from which all stars were formed by a process of deposition and sedimentation.

Hata hivyo, baadhi ya gesi na vumbi vilibaki, na kutokana na sehemu iliyobaki, nebula ziliundwa. Hata hivyo, katika galaksi hii kubwa kunabaki kiasi kikubwa, sawa na kile kilichoingia katika uundaji wa nyota. Nyota zinaendelea kuvuta baadhi yake kwa mvutano wa mvuto, jambo linalomaanisha kwamba nyota zinafagia anga ili kuondoa kile kilichobaki, lakini hizi "wafagiaji" ni wachache mno ukilinganisha na kiasi cha vumbi kinachohitaji kufagiwa na nafasi inayohitaji kusafishwa.

Aya inaongeza kauli inayoeleza ukweli mkubwa: "akaiambia mbingu na ardhi: Njoni nyote wawili kwa hiari au kwa kulazimishwa."

The verse then adds a statement expressing an awesome truth: “and said to it and to the earth: Come, both of you, willingly or unwillingly.

Wote wawili wakasema: Sisi tunakuja kwa hiari."" (Aya ya 11) Hii ni rejea ya ajabu kwa ukweli kwamba ulimwengu uko chini ya udhibiti wa Mwenyezi Mungu. Unajinyenyekeza kwa Muumba wake na kwa hiari hutekeleza amri Yake. Hii inamwachia mwanadamu peke yake, ambaye, katika hali nyingi, hujinyenyekeza kwa sheria ya Mungu kwa kulazimika. Sheria bila shaka inamhusu, na hawezi kujitoa katika mamlaka yake.

They both said: We do come willingly.” (Verse 11) This is a remarkable reference to the fact of the universe being under Gods control. It submits to its Creator and willingly does His bidding. This leaves only man who, in most cases, submits to God’s law unwillingly. The law inevitably applies to him and he cannot take himself out of its domain.

Mwanadamu si zaidi ya kipande kidogo cha gia katika mitambo mikubwa ya ulimwengu.

Man is no more than a little gear in the great machinery of the universe.

Sheria zote za ulimwengu zinamhusu yeye, akipenda au asipende. Hata hivyo, yeye ndiye kiumbe pekee ambaye haonyeshi unyenyekevu uleule ambao dunia na mbingu zinaonyesha. Daima anajaribu kuacha njia rahisi na laini, na hivyo anagongana na sheria za maumbile, ambazo bila shaka zitamshinda. Ndipo atanyenyekea, ingawa kwa kusita. Isipokuwa ni watumishi wa Mungu ambao, mioyoni mwao, fikra zao, matamanio yao na matendo yao, hawapingani na sheria ya jumla ya Mungu. Watu hawa wananyenyekea kwa hiari na huiona njia yao kuwa rahisi na laini. Wanasonga sambamba na mwendo wa ulimwengu, wakimgeukia Mungu na kuishi kwa upatano na kila kilichopo. Wanaweza kufanya maajabu na kutoa miujiza. Hawana mgongano wowote na nguvu yoyote ya ulimwengu; kinyume chake, wanapata nguvu zake.

All universal laws apply to him, whether he likes them or not. Yet he is the only creature who does not make the same submission as the earth and the sky. He always tries to deviate from an easy and smooth path, and, thus, he collides with the laws of nature, which will inevitably overpower him. He will then submit, albeit unwillingly. Exceptions to this are God’s servants who, in their hearts, concepts, desires and actions, are not in conflict with the overall Divine law. These people submit willingly and find their way easy and smooth. They move in line with the movement of the universe, turning to God and living in harmony with all that exists. They are able to achieve wonders and produce miracles. They have no conflict with any force in the universe; on the contrary, they derive from its powers.

Ikiwa hii ndiyo hali ya ulimwengu wote, ni nafasi gani inapaswa kupewa wale wanaokataa umoja wa Mungu na kumhusishia washirika? Na kiburi chao cha kizembe kinapaswa kulipwa vipi?

Given this is the state of the entire universe, what position should be assigned to those who reject God’s oneness and attribute partners to Him? How should their reckless arrogance be requited?

Ikiwa wataacha kusikiliza, sema: Nakuonyeni juu ya radi kama radi iliyowapata Ad na Thamud. * Walipowajia Mitume kutoka kila upande, wakisema: 'Msiabudu yeyote isipokuwa Mungu.' Wakajibu: Lau Mola wetu angetaka, angeteremsha Malaika.

If they turn away, say: T warn you of a thunderbolt like the thunderbolt that struck the Ad and Thamud. * There came to them, from all directions, messengers saying: ‘Worship none but God. ’ They answered: Ifour Lord had wished, He would have sent down angels.

Hatutaamini ujumbe wako kamwe. "Kuhusu kaumu ya 'Ad, walijifanyia kiburi katika ardhi bila haki, wakasema: 'Ni nani aliye na nguvu kuliko sisi?' Je, hawakutambua kwamba Mwenyezi Mungu, aliyewaumba, alikuwa na nguvu kuliko wao? Waliendelea kukataa aya zetu."

We will never believe in your message. 'As for the Ad, they behaved arrogantly through the land, against all right, and said: ‘Who is mightier than us?' Did they not realize that God, who created them, was mightier than them? They continued to reject Our revelations.

Basi, Tulituma juu yao upepo mkali wa kuvuma kwa siku kadhaa za mikosi, ili kuwapa, katika maisha ya dunia hii, onjo la adhabu ya kufedhehesha. Lakini adhabu ya maisha ya Akhera itakuwa ya kufedhehesha zaidi, nao hawatakuwa na yeyote wa kuwasaidia. Kuhusu Thamud, Tuliwapa uongofu, lakini walichagua upofu badala ya uongofu. Basi, ngurumo ya adhabu ya kufedhehesha iliwapiga kwa sababu ya yale waliyokuwa wakiyatenda. Nasi tuliwaokoa wale walioamini na kuwa wachamungu.

Therefore, We let loose upon them a howling gale raging through several days of misfortune, so as to give them, in the life of this world, a foretaste of humiliating suffering. Yet the suffering in the life to come will be even more humiliating, and they will have none to help them. As for the Thamud, We offered them guidance, but they chose blindness in preference to guidance. Therefore, the thunderbolt ofhumiliating suffering struck them in consequence of what they had wrought. And We saved those who believed and were Godfearing. (Verses 13-18)

Onyo dhidi ya aina ya radi zilizowapiga watu wa 'Ad na Thamud linaingiza hofu mioyoni. Linaendana na kosa lao la kutisha. Linajibu kiburi cha washirikina kilichotajwa mwanzoni mwa sura, likionyesha kwamba wao ndio pekee katika ulimwengu wanaokataa haki.

Hii ni picha moja ya athari ya onyo lililotolewa na mjumbe wa Mungu kwa mtu ambaye hakuamini ujumbe wake. Kabla ya kuendelea, tunapaswa kutafakari kidogo juu ya picha ya Mtume ﷺ alipokuwa akimsikiliza 'Utbah akitoa mapendekezo yake madogo, adabu yake ya hali ya juu, na umakini wake kwa jambo kubwa lililokuwa mbele yao. Ingawa mapendekezo aliyotoa 'Utbah yalionekana kuwa hayana thamani, Mtume ﷺ alimsikiliza kwa makini, bila kumkatiza mzungumzaji wake. Alibaki mtulivu na mwenye urafiki.

This is, then, one image of the effect of the warning as stated by God’s messenger to a person who did not believe in his message. Before we move on, we need to reflect a little on the image of the Prophet as he listened to 'Utbah making his petty proposals, his refined manners and his focus on the great issue in question. Although the proposals 'Utbah made sounded worthless, the Prophet listened attentively, without interrupting his interlocutor. He remained calm and friendly.

Wakati 'Utbah alipomaliza kusema, Mtume kwa upole na ukarimu alimwuliza: "Je, umemaliza unayotaka kusema, Abu al-Walid?" Kisha 'Utbah alipothibitisha kuwa amemaliza, Mtume ﷺ alisema: "Basi nisikilize." Alisubiri mpaka 'Utbah akasema, "Nitafanya hivyo," ndipo akamsomea maneno ya Mungu mwenyewe. Katika mazungumzo yote alikuwa mwenye urafiki, mtulivu, mwenye kujiamini na kutuliza hofu. Hii ndiyo namna ya kawaida ya Mtume ﷺ ya kuvuta usikivu wa wasikilizaji wake, ingawa mwanzoni wangeweza kumdhihaki na kuchukua msimamo wa uadui. Mwenendo wake daima ulikuwa wa kupendeza sana.

When 'Utbah stopped speaking, the Prophet then graciously asked him: “Have you, Abu al-Walid, finished what you have to say?” Then when 'Utbah confirmed that he had finished, the Prophet said: “Then listen to me.” He waited until 'Utbah said, “I will do,” before he read to him God’s own words. Throughout he was friendly, calm, confident and reassured. This is typical of how the Prophet always captured his audiences attention, even though they might at the beginning jeer him and take a hostile stand. His was always a most admirable attitude.

Hakika ni kama Mwenyezi Mungu alivyosema: “Mwenyezi Mungu ndiye anayejua vyema ni nani amwekee ujumbe wake.” (6: 124)

It is certainly as God says: “God knows best whom to entrust with His message.” (6: 124)

Je, onyo hili linamaanisha nini: “Wakikataa, sema: Ninawaonya kwa radi kama radi iliyowapata Ad na Thamud” (Aya ya 13) Kwa ufupi, linaanza duru mpya inayotuonyesha picha za hatima zilizowapata jamii za kale zilizokataa ujumbe wa Mungu. Kiburi cha kutojali cha wakanushaji wa sasa kinadhihirika zaidi kupitia ukumbusho huu wa yaliyowapata watu wenye kutojali na kiburi kama hao: “Wamewajia kutoka kila upande, wajumbe wakisema: Msiabudu yeyote isipokuwa Mungu.” (Aya ya 14) Hili ndilo suala pekee lililowasilishwa na wajumbe wote wa Mungu; linaeleza hoja kuu katika kila dini ya Mungu.

Wameambiwa kuhusu uwezo wa Mungu juu ya ulimwengu na wanadamu.

They have been told of Gods power over the universe and mankind.

Sasa sura inawaeleza kuhusu uweza Wake juu ya nafsi zao wenyewe. Wao hawana mamlaka juu ya nafsi zao, wala hakuna sehemu yoyote yao iliyo nje ya uwezo Wake. Hata masikio yao, macho yao na ngozi zao zinamtii Yeye. Nazo pia zinawaasi wao, ili ziwe mashahidi dhidi yao siku ya Hukumu.

Now the surah tells them of His power over their own selves. They have no authority over themselves, and no part of them is beyond the reach of His power. Even their ears, eyes and skins obey Him. They too disobey them so as to be witnesses against them on the Day of Judgement.

Siku ambayo maadui wa Mungu watakusanywa mbele ya Moto, watasukumwa mbele hadi watakapofika humo, masikio yao, macho yao na hata ngozi zao zitatoa ushahidi dhidi yao, zikisema juu ya yale waliyokuwa wakiyatenda [duniani]. Wataziuliza ngozi zao: 'Kwa nini mlitoa ushahidi dhidi yetu?' Nazo zitajibu: 'Mungu, aliyetoa uwezo wa kusema kwa kila kitu, ndiye ametufanya tuseme. Ndiye aliyekuumbeni mara ya kwanza, na kwake mnarejeshwa sasa. Hamkujaribu kujificha ili masikio yenu, macho yenu na ngozi zenu zisiweze kutoa ushahidi dhidi yenu. Lakini mlidhani kwamba Mungu hakujua sana yale mliyokuwa mkiyafanya. Na ni dhana hii mliyokuwa nayo kumhusu Mola wenu ndiyo iliyowaingiza katika maangamizi, hata sasa mmekuwa miongoni mwa waliopotea.' Wakikubali kwa subira, Moto ndio utakuwa makao yao; na wakiomba kuruhusiwa kurekebisha makosa yao, hawatapewa ruhusa hiyo. (Aya 19-24)

On the day when God's enemies will be gathered together before the fire, they will be driven onwards until, when they reach it, their ears, their eyes and their very skins will bear witness against them, speaking of what they used to do [on earth]. They will ask their skins: 'Why did you bear witness against us?' To which they will reply: 'God, who gave speech to all things, has made us speak. It is He who created you in the first instance, and to Him you now return. You did not try to hide yourselves so that your ears, eyes and skins could not be made to testify against you. Yet you thought that God did not know much of what you were doing. And it is this thought of yours which you entertained about your Lord that brought you to perdition, so that you are now among the lost.' If they resign themselves to patience, the fire will be their home; and if they pray to be allowed to make amends, they will not be allowed to do so. (Verses 19-24)

Kuna mshangao mkubwa katika hali hii ngumu sana ambamo wanaona hisia zao wenyewe na viungo vyao vikimtii Mungu na kutekeleza alivyoamuru. Katika hali hii wanatangazwa kuwa maadui wa Mungu! Ni adhabu gani itawapata maadui wa Mungu? Wanakusanywa pamoja, kutoka vizazi vyote, kama kundi la kondoo, na kufukuzwa hadi motoni. Wanapokaribia moto na hesabu inapoanza, wanajikuta wanakabiliwa na mashahidi ambao hawakuwahesabu. Ndimi zao, zilizozoea kusema uongo, kubuni uzushi na kufanya dhihaka, sasa zimefungwa, wakati masikio yao, macho yao na ngozi zao zinawaasi wakimtii Bwana wao. Zinatoa taarifa juu ya yale waliyokuwa wakiyachukulia kuwa siri. Walikuwa wakijificha, wakidhani kwamba Mungu hataona wanapoficha nia zao na uhalifu wao. Lakini hawakujaribu kujificha kutoka kwa masikio yao wenyewe, macho yao au ngozi zao. Wangewezaje, wakati viungo hivyo ni sehemu yao? Sasa, hivi vinafichua hadharani yale ambayo makafiri walidhani yamefichwa kutoka kwa viumbe vyote na pia kutoka kwa Mungu Mtukufu.

Sura hiyo pia inawaonyesha jinsi uwezo wa Mungu unavyofika hadi mioyoni na akilini mwao, hata wanapokuwa bado duniani wakikataa kumwamini. Kwa kuwa Yeye anajua kikamilifu kwamba mioyo yao imeharibika, anawaruhusu baadhi ya viumbe waovu, miongoni mwa wanadamu na majini, kuwa marafiki zao na kuyapamba maovu yaonekane mazuri na ya kupendeza. Hivyo, wanawapoteza njia hadi wanajiunga na wale wanaojiangamiza wenyewe na kustahili adhabu:

The surah also shows them how God’s power extends over their hearts and minds, even when they are still on earth refusing to believe in Him. Since He is fully aware that their hearts have become corrupt, He lets some evil entities, from among both humans and jinn, befriend them and make what is evil seem fair and goodly. Thus, they lead them astray until they join those who ruin themselves and become liable to punishment:

Tumewapangia makafiri masahaba ambao wamewapambia yaliyopita na yajayo, na neno limewathibitikia pamoja na umma zilizopita za majini na binadamu.

We have assigned to the unbelievers companions who made their past and present seem goodly to them, but the sentence has fallen due upon them together with bygone generations of} \nn and humans.

Hakika watapotea. (Aya ya 25)

They will indeed be lost. (Verse 25)

Wanajivuna sana kiasi cha kutokumwabudu Mungu, ingawa wako chini ya uwezo Wake. Mioyo yao yenyewe inawaongoza kwenye maangamizi na hatimaye kwenye adhabu ya Mungu. Mungu huwapangia masahiba waovu wanaonong'oneza masikioni mwao, wakiwahakikishia kwamba uovu wote wanaouona karibu nao ni mema, na wanaowawasilishia matendo yao mabaya kwa sura ya kupendeza ili wasione jinsi yalivyo mabaya. Labda jambo baya kuliko yote linaloweza kumpata mwanadamu ni kupoteza busara yake ya uamuzi wa sawa, na kushindwa tena kuona jinsi matendo yake yalivyo mabaya au potovu. Kwa njia hii, anaona kila analofanya kuwa jema na la haki. Hata hivyo, hili bila shaka linamwongoza kwenye maangamizi. Makafiri wanapofikia hatua hii, hujikuta miongoni mwa kundi lililopotea la jamii zilizopita zilizoteseka kwa adhabu ya Mungu: "Hakika watapotea." (Aya ya 25)

They are too proud to worship God when they are subject to His power. Their own hearts lead them to ruin and ultimately to Gods punishment. God allocates them wicked companions who whisper in their ears, assuring them that all the evil they see around them is good, and who present their own bad deeds to them in a fair appearance so that they do not see how foul these are. Perhaps the worst thing that can happen to man is that he loses his balanced judgement and can no longer see how foul or deviant his actions are. In this way, he perceives everything he does as good and fair. Inevitably, though, this leads him to ruin. When the unbelievers reach this stage, they find themselves among the lost herd of past communities that suffered Gods punishment: “They will indeed be lost.” (Verse 25)

Sehemu hii ya sura inahitimisha kwa kuchora picha ya mlinganiaji wa imani ya Mwenyezi Mungu, ikieleza tabia yake, mazungumzo yake na adabu zake nzuri. Mjumbe wa Mwenyezi Mungu ﷺ, na kwa hakika kila mlinganiaji wa njia ya Mwenyezi Mungu, anaitwa kuzipitisha tabia kama hizo. Sura ilianza kwa kueleza mtazamo wa uadui wa wale walioitwa kukubali imani, na jinsi walivyopokea wito huo kwa kiburi. Sasa, wanaolingania imani ya Mwenyezi Mungu wanaambiwa njia ya kufuata, bila kujali wito wao unavyopokelewa na jitihada zao zinavyopokewa.

This part of the surah concludes by painting an image of the advocate of the Divine faith, describing his personality, discourse and fine manners. God’s messenger, and indeed every advocate of God’s way, are called on to adopt such ways. The surah began by describing the hostile attitude of those called upon to accept the faith and how they met this call with arrogance. Now, the advocates of Divine faith are being told what course to follow, regardless of how their advocacy is met and how their efforts are received:

Nani aliye bora zaidi katika usemi kuliko yule anayewalingania watu kwa Mwenyezi Mungu, anayetenda mema, na kusema: "Mimi ni miongoni mwa wale waliojisalimisha kwa Mwenyezi Mungu"? Jema na ovu haviwezi kuwa sawa. Zuia ovu kwa lililo bora, naye aliye adui yako atakuwa karibu nawe kama rafiki wa kweli.

Who speaks better than he who calls people to God, does what is right, and says, 7 am one of those who have surrendered themselves to God'? Good and evil cannot be equal. Repel evil with what is better, and he who is your enemy will become as close to you as a true friend.

Lakini hakuna atakayepata hili isipokuwa wale wanaosubiri kwa subira wakati wa dhiki; hakuna atakayepata isipokuwa wale waliojaliwa bahati kubwa kweli. Ikiwa msukumo kutoka kwa Shetani utakuchochea, jilinde kwa Mungu. Yeye peke yake ndiye Mwenye Kusikia yote, Mwenye Kujua yote. (Aya 33-36)

Yet none will attain this except those who are patient in adversity; none will attain it except those endowed with truly great fortune. If a prompting from Satan should stir you up, seek refuge with God. He alone is All-Hearing, All-Knowing. (Verses 33-36)

Mhubiri wa imani ya Kimungu lazima awakabili wasikilizaji wake uso kwa uso na uhalisia. Lazima akabiliane na upotovu wa watu, ujinga wao, kujithamini kupita kiasi kwa matendo yao, pamoja na chuki yao ya asili ya kuambiwa kwamba wamekosea. Anapingwa na dhamira ya watu ya kutumikia maslahi yao wenyewe na kudumisha nafasi zao ambazo zinaweza kutishiwa na kanuni ya usawa wa watu wote, ambayo ni msingi wa imani ya Kimungu. Kukabiliana na yote haya kama sehemu ya kazi ya kuhubiri imani ya Kimungu ni jambo gumu sana. Hata hivyo, ni jambo kubwa kweli: "Na ni nani aliye bora zaidi kwa kauli kuliko yule anayewaita watu kwa Mwenyezi Mungu, akatenda mema, na akasema, 7"