Uwasilishaji wa tatu wa suala hili kuu la imani unatumia mtindo tofauti, ukituonyesha kwanza hoja ya ulimwengu wote inavyohusiana na maisha ya binadamu, maslahi yake na riziki yake. Unazungumzia neema za Mwenyezi Mungu, zinazoonekana na zilizofichika, ambazo watu wanazifurahia.

The third presentation of this central issue of faith employs a different style, showing us in the first place the universal proof as it relates to human life, interests and livelihood. It speaks of God’s blessings, visible and subtle, which people enjoy.

Hata hivyo, wao wanaendelea kujadiliana kuhusu Mungu, anayewapa baraka hizi zote. Sura kisha inafuata mtindo uleule katika kuwasilisha mada kuu ya imani kama ilivyokwisha kujadiliwa katika mawasilisho mawili ya kwanza:

Nevertheless, they continue to engage in arguments about God, who gives them all these blessings. The sūrah then follows the same pattern in presenting the central theme of faith as already discussed in the first two presentations:

Je, hujui kwamba Mungu amewatiishia vilivyomo mbinguni na vilivyomo ardhini, na amewamiminia neema zake, za dhahiri na za siri? Lakini miongoni mwa watu wapo wanaobishana kuhusu Mungu bila elimu yoyote, bila mwongozo wowote, na bila kitabu chenye nuru kinachotoa mafunzo. Inapoambiwa, 'Fuateni yale aliyoteremsha Mungu,' husema, 'Hapana; sisi tutafuata tu yale tuliyowakuta nayo baba zetu wakiyaamini.' Hata kama Shetani anawaita kwenye adhabu ya Moto unaowaka?

Are you not aware that God has made subservient to you all that is in the heavens and the earth, and has lavished upon you His blessings, outward and inward? Yet some people argue about God without having any knowledge, without guidance, and without any light giving revelations. When it is said to them, ‘Follow what God has revealed’, they say, ‘No; but we will follow only what we found our forefathers believing in.’ Why, even if Satan is beckoning them to the suffering of the blazing fire.

(Aya 20-21)

(Verses 20-21)

Jambo hili linajirudia mara nyingi katika Qur’ani. Likitolewa kwa njia tofauti, linaonekana jipya kila mara, kwa sababu ulimwengu huonekana mpya kila tunapotafakari siri zake na kutafakari maajabu yake yasiyoisha. Kwa hakika, inachukua muda mrefu zaidi ya maisha ya mwanadamu kupitia maajabu haya. Hata hivyo, kila mara anapoyatazama, huonekana kuwa na rangi tofauti na sauti tofauti.

This remark occurs repeatedly in the Qur’ān. Conveyed in different ways, it appears new every time, because the universe appears new whenever we contemplate its secrets and reflect on its unending wonders. Indeed, it takes far longer than man’s lifetime to review these wonders. Yet every time he looks at them, they appear to have a different colour and a different tone.

Katika kutafakari kwake ulimwengu, sura hii inawakabili makafiri kwa mantiki ya maumbile yao wenyewe. Kwa njia hii, hawawezi kukataa ukweli inaousisitiza. Bado kuna wale wanaopotoka na kubaki wasiojali:

In its contemplation of the universe, the sūrah puts the unbelievers face to face with the logic of their own nature. In this way, they cannot deny the truth it emphasizes. Yet still there are those who deviate and remain heedless:

Ukiwauliza: ‘Ni nani aliyeziumba mbingu na ardhi?’ watajibu kwa hakika: ‘Mwenyezi Mungu.’ Sema: Sifa zote njema ni za Mwenyezi Mungu peke yake! Lakini wengi wao hawafahamu. Ni cha Mwenyezi Mungu kile kilicho katika mbingu na ardhi. Hakika Mwenyezi Mungu ndiye Mwenye kujitosheleza, Mwenye kusifiwa kila wakati. (Aya 25-26)

If you were to ask them: ‘Who is it that has created the heavens and the earth?’ they will be sure to answer: ‘God.’ Say: All praise is due to God alone!’ Yet most of them do not understand. To God belongs all that is in the heavens and the earth. Indeed, God is the One who is self-sufficient, worthy of all praise. (Verses 25-26)

Mtu anapojihoji maumbile yake mwenyewe na dhamiri yake, hawezi kuepuka kukubali ukweli huu wa wazi. Mbingu na ardhi vipo kama vilivyo: vikiwa na mpangilio makini wa ukubwa wake, miondoko yake, vipimo vyake, sifa zake na sifa zake bainifu. Vimeumbwa kwa kipimo cha makusudi na mshikamano kamili. Hata hivyo, ni viumbe ambavyo hakuna anayedai kuviumba, wala hakuna anayedai kwamba muumbaji mwingine isipokuwa Mungu alikuwa na sehemu katika uumbaji wake. Haviwezi kuwa vimejiumba vyenyewe. Wala haviwezi kufuata mfumo au kuweka mshikamano bila mpango wa kina au mpangaji. Kudai kwamba vimekuwepo vyenyewe, au kama matokeo ya bahati tu, hakustahili kujadiliwa. Zaidi ya hayo, maumbile ya binadamu yanakataa kwa nguvu dai lolote la namna hiyo.

When man questions his own nature and conscience, he cannot avoid admitting this clear truth. The heavens and the earth stand as they are: with careful planning of their sizes, movements, dimensions, qualities and characteristics. They are made in deliberate measure and full harmony. Yet they are creatures that no one claims to have created, and no one alleges that any creator other than God has had a share in their making. They cannot have come into existence by themselves. Nor can they follow a system or establish harmony without elaborate planning or a planner. To suggest that they have existed by themselves, or as the result of coincidence, does not merit argument. Moreover, human nature profoundly rejects any such claim.

Wale waliomshirikisha Mungu, na waliopinga vikali Mtume na ujumbe wake, hawakuweza kukanusha hoja ya maumbile yao wenyewe walipokabiliwa na ushahidi wa ulimwengu wote wa kuumbwa kwa mbingu na ardhi. Kwa hiyo, hawakusita katika jibu lao kwa swali: ‘Nani ameziumba mbingu na ardhi?’ Jibu lao lilikuwa wazi: ‘Mungu.’ Hivyo, Mungu anamwelekeza Mtume wake ayatolee maoni majibu yao hivi: “Sema: Sifa zote ni za Mungu peke yake.” (Aya ya 25) Sifa zinastahiki kwa Mungu kwa kuhifadhi ukweli wa ulimwengu na uumbaji wake ukiwa wazi katika maumbile ya binadamu. Hoja inasitishwa ili kutoa maoni mapya:

Wasilisho la nne linashughulikia suala lile lile lililoshughulikiwa katika mawasilisho matatu yaliyotangulia, likieleza kwamba Mungu ndiye ukweli, na kwamba wote wanaowaomba badala yake ni batili. Linazungumzia kuelekeza ibada kwa Mungu peke yake, na Siku ya Hukumu ambapo hakuna mzazi wala mtoto atakayeweza kumsaidia mwingine. Hapa mvuto kadhaa wa kisaikolojia unaletwa dhidi ya mandhari ya ulimwengu wote.

The fourth presentation tackles the same issue addressed in the previous three, stating that God is the truth while all those they invoke beside Him are false. It speaks of addressing worship purely to God alone and of the Day of Judgement when neither parent nor child can avail the other. Several psychological influences are brought to bear here against a universal background:

Je, huoni kwamba Mwenyezi Mungu huliingiza jua ndani ya usiku, na huliingiza usiku ndani ya mchana, na amelitiisha jua na mwezi, kila kimoja kinakwenda kwa muda uliowekwa, na kwamba Mwenyezi Mungu ni Mjuzi wa yote mnayoyatenda? Hivyo ndivyo, kwa sababu Mwenyezi Mungu peke yake ndiye Haki ya kweli, na kila kile wanachokiomba badala yake ni batili tupu, na kwa sababu Mwenyezi Mungu peke yake ndiye Aliye juu, Mkuu. (Aya 29-30)

Do you not see that God causes the night to pass into the day, and the day to pass into the night, and that He has made the sun and the moon subservient [to His laws], each running its course for a set term, and that God is fully aware of all that you do? Thus it is, because God alone is the Ultimate Truth, and all that people invoke beside Him is sheer falsehood, and because God alone is Most High, Great. (Verses 29-30)

Hakika, matukio ya usiku kuingia mchana na mchana kuingia usiku, pamoja na kufupika kwake na kurefuka kwake katika majira tofauti ya mwaka, ni mambo ya ajabu sana. Hata hivyo, kwa kuwa tumezoea kuyaona kwa muda mrefu, wengi wetu hatutambui ajabu hii inayotokea mara kwa mara, bila kukosa wala kuvurugika. Hufuata mzunguko wa kawaida ambao kamwe haupotoki kutoka katika mpangilio wake uliowekwa. Ni Mungu pekee anayeweza kuanzisha mfumo wa namna hii na kuudumisha. Kuthamini ukweli huu hakuhitaji zaidi ya kuangalia tu mzunguko huu usio na kasoro.

The scenes of the night passing into the day and the day passing into the night, as well as their shortening and increase in length with the different seasons are indeed remarkable. However, our long familiarity with them makes most of us oblivious to this wonder that occurs regularly, without fail or disturbance. It follows a regular cycle that never deviates from its set pattern. It is only God who can initiate such a system and maintain it. To appreciate this fact needs no more than observation of this unfailing cycle.

Ushahidi wa mzunguko huu kuhusiana na jua, mwezi, mienendo yao ya kawaida na kufanywa kwao watumishi ni ajabu kubwa zaidi kuliko mchana na usiku, kufupika kwao na kuongezeka kwa urefu wao. Hakuna mtu ambaye angeweza kufanya hili isipokuwa Mwenyezi Mungu Mtukufu. Ndiye anayejua na kuamua kwa muda gani wataendelea kufuata mzunguko huu, hadi wakati aliouweka. Ukweli mwingine usiopingika umeongezwa kwenye mambo haya mawili ya ulimwengu katika aya hiyo hiyo: "Mwenyezi Mungu anajua vyema yote mnayoyafanya." (Aya ya 29) Hivyo, mambo haya matatu yametajwa pamoja kama ukweli uliounganishwa kwa karibu na usiopingika. Hili linafuatiwa na maoni yanayotaja ukweli mkuu ambao ukweli wote unajengwa juu yake. Ndio mada kuu ya sura hii, ambayo inatanguliwa na ushahidi huu: "Hivyo ni kwa sababu Mwenyezi Mungu peke yake ndiye Haki ya Mwisho, na kila kitu ambacho watu wanamwomba badala yake ni uongo mtupu, na kwa sababu Mwenyezi Mungu peke yake ndiye Aliye Juu, Mkuu." (Aya ya 30)

Ukitumia mfano wa hatari kubwa ya bahari yenye dhoruba na jinsi unavyoweka mambo katika mtazamo sahihi, sūrah kisha inawakumbusha hatari nyingine kubwa zaidi, ambayo ikilinganishwa nayo, hatari ya bahari inaonekana ndogo sana. Hii ni hatari ya siku ambapo mahusiano yote yatakatwa, wazazi na watoto watatengana na kila mmoja atajishughulisha na hali yake mwenyewe; ambapo kila nafsi itasimama peke yake, bila msaada, isiweze kumwomba yeyote msaada.

Drawing on the great danger presented by a stormy sea and how it puts things into perspective, the sūrah then reminds them of an even greater danger, in comparison with which the danger of the sea appears ever so small. This is the danger of the day when all relations are severed, parents and children are separated and preoccupied with their own positions; when each soul stands on its own, without support, unable to call upon anyone for help:

Enyi watu! Mcheni Mola wenu, na ogopeni siku ambayo mzazi hatafaa kitu kwa mwanawe, wala mtoto hatafaa kitu kwa wazazi wake! Ahadi ya Mungu hakika ni kweli. Basi maisha ya dunia hii yasikudanganyeni, na mawazo ya udanganyifu kuhusu Mungu yasikudanganyeni. (Aya ya 33)

Mankind! Fear your Lord and fear a day when no parent will be of any avail to his child, nor any child will in the least avail his parents! God’s promise is most certainly true. Let not, then, the life of this world delude you, and let not deceptive thoughts about God delude you. (Verse 33)

Hofu inayoelezwa hapa ni ya kisaikolojia, inayopimwa kwa athari yake kwenye mioyo na nafsi. Hakuna kitu kinachokata undugu wa damu na mahusiano ya mzazi na mtoto, wala hakuna kinachowafanya watu wote washughulike tu na nafasi zao wenyewe isipokuwa ni hofu ambayo watu hawakuwahi kuijua kabisa. Wito wa kumcha Mungu, kwa hiyo, unakuja hapa kwa wakati unaofaa, wakati watu wako tayari kuitikia. Suala la Akhera linawasilishwa dhidi ya mandhari ya hofu kubwa kama hii ili mioyo isikilize.

The horror described here is psychological, measured by its effect on hearts and souls. Nothing severs blood relations and ties between parent and child, and nothing makes everyone preoccupied solely with their own positions unless it be a fear totally unknown to people. The call to fear God, therefore, comes here at the right time, when people are ready to respond. The issue of the hereafter is presented against the background of such great horror so that hearts will listen.

"Ahadi ya Mwenyezi Mungu ni ya kweli kabisa." (Aya ya 33) Haitashindwa kamwe. Hakuna njia ya kukwepa hali hii ngumu sana. Hakuna awezaye kutoroka hesabu sahihi na malipo ya haki, siku ambayo hakuna mtu atakayemsaidia mwingine kwa lolote.

“God’s promise is most certainly true.” (Verse 33) It will never fail. There can be no avoidance of this very difficult situation. No one can escape the accurate reckoning and the fair reward, when none can avail another of anything.

Mwishoni mwa uwasilishaji huu wa nne, unaokamilisha sūrah, linatolewa neno la mwisho, lenye nguvu na la kustaajabisha. Neno hili linaeleza ujuzi kamili na wa kila kitu wa Mungu, likiulinganisha na ujuzi wetu wa kibinadamu uliofungwa na mipaka. Linataja swali lililojadiliwa katika sūrah nzima, katika sehemu zake nne, na linalieleza yote haya kwa mojawapo ya picha za ajabu kabisa zinazochorwa katika Qur'ani.

At the end of this fourth presentation, which completes the sūrah, a final note is given, one which is both powerful and awesome. It describes God’s perfect and comprehensive knowledge contrasting this with our own limited, human knowledge. It states the question discussed throughout the sūrah, in its four sections, and presents all this in one of the most wonderful images drawn in the Qur’ān:

Hakika, elimu ya lini Saa itakuja iko kwa Mungu peke yake; yeye ndiye anayeteremsha mvua; na yeye anajua yaliyomo katika tumbo za wanawake; ilhali hakuna mtu ajuaye atakachochuma kesho, wala hakuna mtu ajuaye atakufa katika ardhi gani.

Indeed with God alone rests the knowledge of when the Last Hour will come; and He it is who sends down rain; and He knows what the wombs contain; whereas no one knows what they will earn tomorrow, and no one knows in what land they will die.

Mungu peke yake ndiye Mjuzi wa kila kitu na anayejua kila jambo. (Aya 34)

God alone is omniscient and takes cognisance of all things. (Verse 34)

Mwenyezi Mungu ametaka kubakisha elimu ya Saa kwa Nafsi Yake; hakuna anayeijua isipokuwa Yeye. Hivyo watu watabaki daima kuwa waangalifu, wakitarajia kuja kwake wakati wowote, wakijaribu kujiandaa kwa ajili yake. Wanajua kwamba hakuna wakati wa kupoteza katika kujiandaa kwa kuja kwake.

God Almighty has chosen to keep the knowledge of the Last Hour to Himself; none knows it other than Him. Thus people will always remain cautious, expecting its arrival at any time, trying to be ready for it. They know that there is no time to lose in preparing for its arrival.

Ni Mungu anayeteremsha mvua kwa hekima yake, na kwa kipimo anachokichagua. Watu wanaweza kujua kwa uzoefu na vipimo kwamba mvua inatarajiwa, lakini hawawezi kuunda hali zinazoleta mvua. Kauli ya Qur'ani inaonyesha wazi kwamba ni Mungu anayeteremsha mvua, kwa kuwa yeye ndiye anayeanzisha hali za kiulimwengu zinazoiunda na kuidhibiti. Kwa hiyo, kile kilicho cha Mungu peke yake katika jambo hili ni uwezo wa kuteremsha mvua, kama inavyofafanuliwa wazi katika maandishi.

It is God who sends down rain in accordance with His wisdom, and in the measure He chooses. People may know by experience and measurement that rain is due, but they cannot create the conditions that bring rain about. The Qur’ānic statement makes clear that it is God who sends down the rain, as it is He who initiates the universal conditions that form and regulate it. Thus, what is exclusive to God in this respect is the ability to send down the rain, as is made clear in the text.