Sura hii ni ufunuo wa Makka, ingawa katika baadhi ya nakala za Qur’ani imesemwa kwamba aya ya 12, 17 na 114 ziliteremshwa Madina. Kuangalia aya hizi ndani ya muktadha wa sura kunaonyesha kwamba zimo katika mahali pake kamili. Ni vigumu kufikiria kwamba sura hii ilikuwa bila aya hizi tangu mwanzo, au kwamba ziliongezwa baadaye. Zaidi ya hayo, aya hizi zinazungumzia mada ambazo kimsingi ni sehemu ya yale ambayo ufunuo wa Makka hushughulikia, yaani imani na mtazamo wa Quraysh kuelekea imani hiyo, jinsi mtazamo wao ulivyomuathiri Nabii ﷺ na kundi lake dogo la wafuasi, na jinsi Qur’ani ilivyoondoa athari hizi.

This sūrah is a Makkan revelation, despite that in some copies of the Qur’ān it is said that verses 12, 17 and 114 were revealed in Madinah. A glance at these verses within the context of the sūrah shows that they occur in their perfect settings. It is difficult to imagine that the sūrah was without these verses from the outset, or that they were added later on. Besides, these verses speak about subjects that are essentially part of what Makkan revelations address, namely faith and the Quraysh’s attitude to it, how their attitude affected the Prophet and his small band of followers, and how the Qur’ān dispelled these effects.

Sura hii kwa ujumla ilifuatia ufunuo wa Sura ya 10, Yunus, ambayo ilitangulia Sura ya 17, Safari ya Usiku. Hili linatupa picha wazi ya wakati ilipoteremshwa, katikati ya kipindi kigumu sana katika historia ya mwanzo ya Uislamu. Kabla yake kulitokea vifo vya Abu Ţālib, mjomba wa Mtume ﷺ aliyemlinda dhidi ya kila madhara kutoka kwa makafiri, na Khadījah, mke wake ambaye faraja yake ilikuwa msaada mkubwa kwa Mtume ﷺ. Vifo hivyo viliwapa makafiri ujasiri zaidi na kuwa wakali zaidi katika upinzani wao, hasa baada ya Safari ya usiku ya Mtume ﷺ kwenda Yerusalemu, kutoka huko alipopaa mbinguni kabla ya kurudi Makka usiku uleule.

The sūrah as a whole followed the revelation of Sūrah 10, Jonah, which succeeded Sūrah 17, The Night Journey. This gives us a clear idea of the timing of its revelation, in the middle of a very difficult period in the early history of Islam. It was preceded by the deaths of Abu Ţālib, the Prophet’s uncle who protected him against all harm from the unbelievers, and Khadījah, his wife whose comforting influence was of great help to the Prophet. Their deaths enabled the unbelievers to become bolder and harsher in their opposition, particularly after the Prophet’s night journey to Jerusalem, from where he ascended to heaven before returning to Makkah in the same night.

Makafiri walidhihaki tukio hilo kiasi kwamba baadhi ya watu hata waliacha Uislamu. Zaidi ya hayo, Mtume ﷺ alimkumbuka Khadījah sana, ambaye alimpenda kwa moyo wote.

The unbelievers ridiculed the event to such an extent that some people even renounced Islam. Furthermore, the Prophet missed Khadījah whom he loved dearly.

Uadui dhidi yake na dhidi ya ujumbe wake ulikuwa mkali zaidi. Kwa hakika, juhudi zake za kupata msaada zaidi zilizaa matunda machache; karibu hakuna hata mmoja kutoka Makkah na eneo lake la jirani aliyekuwa tayari kusilimu. Hali hii iliendelea hadi kundi la kwanza la Ansar lilipokubali Uislamu na kumpa Mtume ﷺ ahadi zao huko `Aqabah.

The hostility towards him and his message was at its fiercest. Indeed, his efforts to win more support yielded few results; almost no one from Makkah and its surrounding area being prepared to embrace Islam. This continued until the first group of the Anşār accepted Islam, delivering their pledges to the Prophet at `Aqabah.

Ibn Isĥāq anaripoti:

Ibn Isĥāq reports:

Khadījah binti Khuwaylid na Abū Ţālib wote walifariki katika mwaka mmoja. Hili lilimaanisha mfululizo wa misiba kwa Mtume ﷺ, kwa sababu Khadījah alimpa msaada wa kweli na wa kuaminika, na alisikiliza malalamiko yake, ilhali mjomba wake alikuwa nguzo ya msaada, akimpa ulinzi na kuhakikisha usalama wake. Matukio haya yote mawili yalitokea miaka mitatu kabla ya hijra yake kwenda Madinah.

Both Khadījah hint Khuwaylid and Abū Ţālib died in the same year. This meant a succession of tragedies for the Prophet, because Khadījah provided him with honest and true support, and listened to his complaints, while his uncle was a mainstay of support, providing protection and ensuring his safety. Both events took place three years before his migration to Madinah.

Baada ya kifo cha Abū Ţālib, Maquraishi waliweza kumsababishia Mtume ﷺ matatizo zaidi kuliko yale waliyoweza kumsababishia wakati wa uhai wa mjomba wake. Hali ilikuwa mbaya kiasi kwamba mtu mmoja mwovu alimzuia Mtume ﷺ barabarani na kumwaga mavumbi juu ya kichwa chake. Mtume ﷺ alirudi nyumbani, na mmoja wa binti zake alikuwa akilia huku akimwosha mavumbi kichwani. Mtume ﷺ alimwambia: "Usilie, mwanangu. Mwenyezi Mungu hakika atamlinda baba yako." Alisema mara kadhaa: "Maquraishi hawakuweza kunidhuru sana kabla ya kifo cha Abu Ţālib." 14

After Abū Ţālib’s death, the Quraysh were able to cause him more trouble than they could ever perpetrate during his uncle’s life.” Things were so bad for the Prophet that a wretched person stopped him on the street and threw dust over his head. The Prophet then went home and one of his daughters was crying as she washed the dirt off his head. The Prophet said to her: “Do not cry, child. God will certainly protect your father.” He remarked more than once: “The Quraysh could not cause me much harm before Abu Ţālib’s death.” 14

Al-Maqrīzī anasema: "Mtume alipata mambo kuwa magumu sana baada ya kufa kwao, na akaliita mwaka huo, mwaka wa huzuni. Alikuwa akisema: 'Makureishi hawakuweza kunidhuru sana hadi Abū Ţālib alipokufa.' Kwa kweli, Abū Ţālib alikuwa mlinzi wake pekee ndani ya kabila lake."

Al-Maqrīzī says: “The Prophet found things too hard after their deaths, and he called that year, the year of sorrow. He used to say: ‘The Quraysh could not do me much harm until Abū Ţālib had died.’ In fact, Abū Ţālib was his only protector in his own clan.

Ni katika kipindi hiki ambapo sūrah mbili, Yunus na Hūd, ziliteremshwa, zikifuatiwa na Sūrah 17, Safari ya Usiku, na Sūrah 25, Al-Furqān. Sūrah zote hizi zinatoa picha wazi ya wakati na kiwango cha uadui wa Quraysh. Katika sūrah hii tuliyonayo sasa pia tunapata faraja walizopewa Mtume ﷺ na wafuasi wake.

It is during this period that the two sūrahs, Jonah and Hūd, were revealed, following Sūrah 17, The Night Journey, and Sūrah 25, The Criterion. All these sūrahs give a clear impression of the time and the extent of the Quraysh’s hostility. In this present sūrah we also have the reassurances given to the Prophet and his followers.

Haya humfariji katika upweke wake katikati ya mazingira ya uadui.

These comfort him in his loneliness in the midst of a hostile environment.

Hali na mazingira ya jumla ya kipindi hicho yanaonyeshwa katika sūrah kwa njia mbalimbali. Mojawapo ni mapitio ya jumla ya maendeleo ya imani ya Mwenyezi Mungu katika historia ya mwanadamu, yakianza na Nūḥ na kuishia kwa Mtume wa mwisho, Mtume Muĥammad ﷺ. Mapitio haya yanadhihirisha kwamba ujumbe wote ulijengwa juu ya kanuni zile zile za msingi: kumtii Mwenyezi Mungu peke yake, kumwabudu bila kumshirikisha na chochote, na kufuata uongofu unaotolewa na Mitume wa Mwenyezi Mungu tu katika utiifu na ibada. Haya yanaambatana na imani kwamba maisha haya ya sasa ni mtihani tu, na malipo hutolewa katika maisha ya Akhera pekee. Uhuru wa kuchagua kati ya haki na batili, ambao Mwenyezi Mungu amempa mwanadamu, ndio msingi wa mtihani huu.

The nature and general atmosphere of the period is reflected in the sūrah in different ways. One of these is a general review of the progress of divine faith in human history, starting with Noah and leading up to the last Messenger, the Prophet Muĥammad. It makes clear that all messages were based on the same fundamental principles: submission to God alone, worshipping Him without the association of any partners, and following only the guidance provided by God’s messengers in both submission and worship. These are coupled with the belief that this present life is only a test, with the reward given only in the life to come. Freedom of choice between truth and falsehood, which God has given to man, is the basis of this test.

Mtume alitumwa kama Mjumbe na akapewa "kitabu ambacho aya zake zimekamilishwa na kufafanuliwa kwa uwazi, zimeteremshwa kwako na Yule aliye Mwenye Hekima, Mjuzi wa yote." (Aya ya 1) Maudhui ya msingi ya kitabu hiki ni:

The Prophet was sent as a messenger and given “a book, with verses which have been perfected and distinctly spelled out, bestowed on you by One who is Wise, All-aware.” (Verse 1) The basic contents of this book are:

Usiabudu yeyote isipokuwa Mwenyezi Mungu. Mimi ninakujieni kutoka Kwake kama mwonyaji na mbashiri. Muombeni Mola wenu msamaha, kisha mrejee Kwake kwa toba, naye atakupeni starehe nzuri ya maisha hadi muda uliowekwa. Atawapa kila mwenye wema malipo kamili ya wema wake. Lakini mkigeuka mbali, ninaogopa kwenu adhabu ya siku kubwa. Kwa Mwenyezi Mungu mtarejea nyote, naye ana uwezo juu ya kila kitu. (Aya 2-4)

Worship none but God. I come to you from Him as a warner and a bearer of glad tidings. Seek forgiveness of your Lord, and then turn towards Him in repentance, and He will grant you a goodly enjoyment of life for an appointed term. He will grant everyone with merit a full reward for his merit. But if you turn away, I dread for you the suffering of a great day. To God you shall all return, and He has power over all things. (Verses 2-4)

Tena, sura hii inaakisi hali ya kipindi hicho, kwani inaeleza jinsi mitume wa Mwenyezi Mungu walivyokabiliana na uadui, dhihaka, vitisho na madhara ya kimwili waliyokutana nayo. Wote walistahimili, wakiwa na uhakika kwamba walichokuwa wanakihubiri ni haki, na kwamba msaada wa Mungu utapatikana bila shaka. Matokeo yake, katika maisha haya na hata katika maisha ya Akhera, yalithibitisha imani yao, pale waumini walipookolewa na wakafiri waliangamizwa.

Again the sūrah reflects the nature of the period as it describes God’s messengers’ attitudes to the hostility, ridicule, threats and physical harm they met. They all persevered, confident that what they preached was the truth, and that God’s support would inevitably be granted. The result in this life, and indeed in the life to come, confirmed their belief when the believers were saved while the unbelievers were destroyed.

Katika simulizi yake kuhusu Nuhu, sura inaonyesha tukio hili:

In its account of Noah, the sūrah portrays this scene:

Wakuu wa watu wake waliokufuru walisema: "Hatuoni wewe ila kuwa ni binadamu kama sisi. Wala hatuoni yeyote anayekufuata isipokuwa walio duni kabisa miongoni mwetu, walio wepesi wa kuamua bila kufikiri. Hatuoni kwamba nyinyi mnatuzidi kwa lolote; bali tunadhani nyinyi ni waongo." Nuhu alisema: "Fikirini, enyi watu wangu! Je, ikiwa nimesimama juu ya ushahidi wazi kutoka kwa Mola wangu, naye amenineemesha rehema kutoka kwake ambayo nyinyi mmeshindwa kuiona, je, tunaweza kuwalazimisha kuikubali nanyi mnaichukia? Enyi watu wangu, sikuombi mali yoyote kwa ajili ya hili; malipo yangu yako kwa Mungu peke yake. Wala sitawafukuza wale walioamini; hakika watakutana na Mola wao, lakini ninyi naona ni watu msiokuwa na ufahamu. Enyi watu wangu, ni nani atakayenilinda dhidi ya Mungu ikiwa nitawafukuza? Je, hamtafakari? Sikwambii kuwa hazina za Mungu ziko kwangu, wala kwamba najua yaliyofichika, wala sisemi kuwa mimi ni malaika. Wala sisemi juu ya wale mnaowadharau kwamba Mungu hatawapa heri yoyote; Mungu anajua vyema yaliyomo nyoyoni mwao. Kama ningesema hivyo, basi bila shaka ningekuwa miongoni mwa wadhalimu." Wakasema: "Ewe Nuhu, umetubishania na umeendelea sana kubishana nasi. Basi tuletee hayo unayotutishia, ikiwa wewe ni miongoni mwa wakweli." Akasema: "Hakika ataleta juu yenu Mungu tu, akitaka. Nanyi hamtaweza kumshinda."

The notables of his people who disbelieved said: ‘We see you but a mortal man like ourselves. Nor can we see anyone following you except the most abject among us; those who are rash and undiscerning. We do not consider that you are in any way superior to us: indeed we think you are liars.’ Noah said: ‘Think, my people! If take my stand on a clear evidence from my Lord, and He has favoured me with grace from Himself to which you have remained blind, can we force it upon you when you are averse to it? And, my people, I ask of you no money in return; my reward rests with none but God. Nor will I drive away those who believe; they will surely meet their Lord, whereas in you I see people with no awareness [of right and wrong]. And, my people, who would protect me from God were I to drive them away? Will you not reflect? I do not say to you that God’s treasures are with me, or that I know what lies beyond the reach of human perception. Nor do I say: I am an angel. Nor do I say of those whom you eye with contempt that God will never grant them any good. God knows best what is in their hearts — for then I would indeed be a wrongdoer.’ Noah,’ they replied, you have argued with us, and argued to excess. Bring upon us that with which you have been threatening us, if you are a man of truth.’ He said: ‘Only God can bring it upon you, if He so wills. You cannot be immune.’ (Verses 27-33)

Simulizi hizi za kihistoria zinamwonyesha Mtume ﷺ kwamba upinzani dhidi ya ujumbe wake unafanana na upinzani ambao wajumbe waliotangulia walikutana nao. Lakini wote hao walipata msaada wa Mungu na walifurahia uangalizi Wake. Anaelekezwa kujitenga na wale wanaokataa ujumbe wake, kama vile wajumbe waliotangulia walivyojitenga na watu wao wenyewe, wakifuatilia ukweli uliopewa.

These historical accounts demonstrate to the Prophet that opposition to his message is echoed by the opposition earlier messengers received. But they all received God’s support and enjoyed His care. He is directed to separate himself from those who reject his message, in the same way as earlier messengers disassociated themselves from their own people, pursuing the truth that was given to them.

Zaidi ya hayo, historia zilizotolewa zenyewe ni ushahidi wa dai la Mtume ﷺ la kupokea ujumbe na wahyi wa Mungu.

Moreover, the histories given are, in themselves, proof of the Prophet’s claim to receive God’s message and revelations.

Mwishoni mwa simulizi yake ya historia ya Nuhu, sura hiyo inatoa maelezo haya:

At the end of its account of Noah’s history, the sūrah provides this comment:

Habari hizi za mambo yaliyopita tunakufunulia wewe. Wewe wala watu wako hamkuyajua kabla ya haya. Basi subiri kwa subira katika dhiki; kwa hakika mwisho mwema ni wa wenye taqwa. (Aya ya 49)

These accounts of things that have passed We now reveal to you. Neither you nor your people knew them before this. Be, then, patient in adversity; for the future belongs to those who are God-fearing. (Verse 49)

Sura inapokaribia mwisho, kunafuata maelezo marefu kiasi.

As the sūrah draws to a close, fairly lengthy comments ensue:

Hizi ni baadhi ya habari za jamii zilizopita tunazokusimulia. Baadhi yake bado zinasalia, na nyingine zimeangamia, kama shamba lililokatwa. Hatukuwadhulumu, lakini wao ndio waliojidhulumu nafsi zao wenyewe. Miungu yao waliyokuwa wakiiomba badala ya Mungu haikuwafaa chochote hukumu ya Mola wako ilipofika; bali iliwazidishia uangamivu. Ndivyo ilivyo adhabu ya Mola wako pale anapoitaka kwa jamii yoyote iliyojiingiza katika uovu; hakika adhabu yake ni chungu, kali mno.

These are some of the accounts of past communities which We relate to you. Some still remain while others are extinct, like a field mown-down. No wrong did We do to them, but it was they who wronged themselves. Those deities of theirs which they were keen to invoke instead of God availed them nothing when your Lord’s judgement came to pass; they only added to their ruin. Such is your Lord’s punishment whenever He takes to task any community which is bent on evil-doing; His punishment is indeed grievous, severe. (Verses 100-102)

Katika Utangulizi wa sūrah iliyotangulia, Yunus, tuliandika:

In the Prologue to the preceding sūrah, Jonah, we wrote:

Sūrat za mwisho za Makka zilizojadiliwa katika kazi hii zilikuwa Sūrat 6 na 7, Al-An'ām (Ng'ombe) na Al-A'rāf (Vilele). Ingawa sura hizi mbili zimewekwa pamoja kwa mpangilio wake wa Qur'ani, hazikuwa na mfuatano uleule katika mpangilio wa kihistoria wa ufunuo. Zinafuatwa katika Qur'ani na Sūrat 8

The last Makkan revelations discussed in this work were Sūrahs 6 and 7, Cattle and The Heights. Although these two sūrahs are placed together in their Qur’ānic order, they did not have the same sequence in the chronological order of revelation. They are followed in the Qur’ān by Sūrahs 8

na sura 9, Vita vya Ngawira na Toba, ambazo zinaonyesha sifa maalum na mada za sehemu ya baadaye ya Qur'ani iliyoteremshwa Madina. Sasa, hata hivyo, tuna sura mbili za Makka, Yunus na Hūd, ambazo zina mpangilio uleule katika mpangilio wa kihistoria na katika mpangilio wa Qur'ani. Tunaona mfanano wa ajabu kati ya sura hizi mbili za awali za Makka na hizi mbili zilizopo, kwa maudhui na kwa namna ya uwasilishaji. Sura ya 6, Al-An'am (Wanyama wa Mifugo), inalenga kiini cha imani, ikiwakabili wasioamini nayo na kukanusha imani na desturi zote potofu. Sura ya 7, Al-A'raf (Vilima), kwa upande mwingine, inazungumzia utekelezaji wa vitendo wa imani katika maisha ya binadamu na jinsi inavyokabiliana na ujahiliya katika vipindi tofauti vya historia. Jambo hilo hilo ni kweli kwa sura mbili zilizomo katika juzuu hii, Yunus na Hūd. Hata hivyo, Sura ya 6 inatofautishwa na Sura ya 10 kwa mdundo wake wenye nguvu sana, mapigo ya haraka na umahiri wa taswira na mwendo.

and 9, The Spoils of War and The Repentance, which feature the special characteristics and themes of the later part of the Qur’ān revealed in Madinah. Now, however, we have two Makkan sūrahs, Jonah and Hūd, which have the same sequence in both chronological order and Qur’ānic arrangement. We note a remarkable similarity between the two earlier Makkan sūrahs and the two present ones, both in subject matter and presentation. Sūrah 6, Cattle, concentrates on the essence of faith, confronting the unbelievers with it and refuting all erring beliefs and practices. Sūrah 7, The Heights, on the other hand, speaks about the practical implementation of faith in human life and its confrontation with jāhiliyyah during different periods of history. The same is true of the two sūrahs in this volume, Jonah and Hūd. However, Sūrah 6 is distinguished from Sūrah 10 by its very powerful rhythm, quick pulse and sophistication of scene and movement.

Sura ya 10, kwa upande mwingine, ina mdundo tulivu zaidi na mtiririko rahisi wa tukio na mwendo. Suratu 7 na 11, Al-A'raf na Hud, zinaonyesha mfanano mkubwa katika mada, uwasilishaji na mdundo. Hata hivyo, kila sura katika Qur'an ina tabia yake, sifa zake maalum na mali zake tofauti.

Sūrah hii inatoa motisha kali na kutoa maonyo makali. Kuna motisha ya kufurahia yaliyo bora katika maisha haya na katika maisha ya akhera kwa wale wanaoitikia kwa uchanya wito wa kujisalimisha kwa Mungu peke yake. Inaahidi mengi katika yaliyo mema na yenye manufaa kwa binadamu. Pia inaonya dhidi ya kupoteza yote yaliyo mema katika maisha haya au katika akhera, na inatishia adhabu ya papo hapo au ya baadaye kwa wale wanaogeuka mgongo kwa ujumbe wa kimungu. Inaeleza kwamba viongozi dhalimu wa wale wanaokataa ujumbe huo huwalipa wafuasi wao kwa kuwaongoza hadi motoni. (Angalia aya 15-24, 52, 57, 96-99, n.k.)

The sūrah provides strong incentives and gives stern warnings. There is the incentive of enjoying the best in this life and in the life to come for those who respond positively to the call to submit to God alone. It promises much of what is good and beneficial for humanity. It also warns against forfeiting all that is good in this life or in the hereafter, and threatens immediate or deferred punishment for those who turn their backs on the divine message. It explains that the tyrannical leaders of those who reject the message reward their followers by leading them to hell. (See verses 15-24, 52, 57, 96-99, etc.)

Hadithi ndefu za kihistoria zinathibitisha kwamba zote mbili, bishara na maonyo, hutimizwa katika kipindi chote cha imani ya Mwenyezi Mungu. Zinaonyesha maangamizi ya makafiri na wokovu wa waumini. Tukio la gharika lililomwangamiza watu wa Nuhu ni la kuvutia sana, na ndipo mdundo wenye nguvu wa sura hii unapofikia kilele chake. (Angalia aya 36-44)

The long historical accounts confirm that both the incentives and warnings are fulfilled throughout the course of divine faith. It highlights the destruction of the unbelievers and the salvation of the believers. The flood scene that destroyed Noah’s people is particularly effective, and it is here that the sūrah’s powerful rhythm reaches its zenith. (See verses 36-44)

Sūrah hiyo pia inaonyesha jinsi nafsi ya binadamu inavyoitikia matukio yanayoleta baraka au dhiki. Wale waliokataa imani na wanaoharakisha adhabu yao wenyewe kwa ukaidi wa kizembe wanaonyeshwa hukumu yao isiyoepukika, huzuni yao wanaponyimwa starehe na anasa zao, na kiburi chao wanapoondolewa dhiki na baraka zinapowarudia tena:

The sūrah also portrays how the human soul responds to events that bring blessings or hardship. Those who reject the faith and who hasten their own punishment in reckless defiance are shown their inevitable judgement, their grief when they are deprived of their comforts and luxuries, and their arrogance when their hardship is lifted and blessings again come their way:

Na ikiwa Tutawaakhirishia adhabu hadi muda maalum, bila shaka watasema: "Nini kinachoizuia?" Siku itakapowafikia, hakuna chochote kitakachoiepusha kutoka kwao, na watazingirwa na kile walichokuwa wakikifanyia dhihaka. Na hivyo ndivyo ilivyo: Tukimpa mwanadamu kuonja baadhi ya rehema Yetu, kisha Tukaiondoa kutoka kwake, huwa amekata tamaa kabisa, asiye shukrani kabisa. Na Tukimpa kuonja faraja na wingi baada ya dhiki kumfika, bila shaka atasema: "Zimeondoka shida zote kutoka kwangu," na atafurahi kupita kiasi na kujivuna. Lakini sivyo walivyo wale wanaosubiri kwa subira wakati wa mateso na wanatenda mema. Watapata msamaha na thawabu kubwa.