Hadi sasa, sura hii imetoa simulizi za manabii kadhaa, akiwemo Zakaria na kuzaliwa kwa Yahya, mwanawe, Maryamu na kuzaliwa kwa Isa, Ibrahimu na jinsi alivyojitenga na watu wake pamoja na miungu yao ya uongo. Pia tumesikia habari za vizazi vilivyofuata, na kama viliishi kulingana na mwongozo ambao Mungu aliwapa au viliingia katika upotovu. Sura inatoa maoni juu ya simulizi hizi, ikitangaza kwamba Ubwana ni wa Mungu peke yake, yeye pekee anayestahili kuabudiwa, bila washirika. Hii ndiyo kweli ya msingi ambayo historia hizi za manabii waliotangulia zinaidhihirisha kikamilifu.

So far the sūrah has given us accounts of a number of prophets, including Zachariah and the birth of John, his son, Mary and the birth of Jesus, Abraham and his split from his community and their false deities. We have also heard about the generations that followed them, and whether they lived in accordance with the guidance God gave them or they fell into error. The sūrah comments on these accounts declaring that Lordship belongs solely to God, who alone deserves to be worshipped, without partners. This is the essential truth that these histories of earlier prophets bring out in full relief.

Sasa tunaangalia sehemu hii ya mwisho inayozungumzia imani za kishirikina zinazonasibisha uungu kwa viumbe vingine pamoja na Mungu, na zinazokataa ufufuo. Inaonyesha matukio kadhaa ya Siku ya Hukumu na hatima mbalimbali za watu. Matukio haya yanachorwa kwa uwazi mkubwa, yamejaa vitendo, na yanajumuisha miitikio ya ulimwengu wote mzima, iwe ni mbingu, ardhi, binadamu, majini, waumini au makafiri. Sura hii inapokezana matukio ya Siku ya Hukumu na matukio ya maisha haya ya duniani, ili kuthibitisha uhusiano halisi kati ya maisha haya mawili. Hivyo, mwanzo wetu unaonyeshwa kuwa unatokea katika dunia hii, na tunaona matokeo yake katika maisha ya Akhera, kana kwamba pengo kati yao limefunikwa katika aya chache tu, au hata maneno machache. Hili linatupa hisia kwamba walimwengu hawa wawili wameunganishwa.

Now we look at this final passage which discusses the pagan beliefs that ascribe divinity to other beings beside God and deny resurrection. It portrays a number of scenes of the Day of Judgement and people’s different destinies. These are drawn very vividly, full of action, incorporating the reactions of the whole universe, whether the heavens, earth, human beings, jinn, believers or unbelievers. The sūrah alternates scenes of the Day of Judgement with scenes of this life, so as to establish a real link between the two lives. Thus, our beginnings are shown to take place in this world and we see the results in the life to come, as though the gulf between them is covered in a few short verses, or even a few words. This gives us the sense that the two worlds are interlinked.

Sura hii inaanza kwa picha ya mwanadamu akishangaa kuhusu uhakika wa ufufuo. "Mambo gani!" anasema mwanadamu, "Nikishakufa, je, nitafufuliwa hai?" (Aya 66) Jambo la kwanza hapa ni kwamba mshangao huu unahusishwa na wanadamu kwa ujumla. Kwa kweli, kauli hii hii ilitolewa na watu wengi katika vipindi tofauti vya historia. Kwa hiyo, ni jambo la kawaida kabisa kuihusisha na jamii nzima ya binadamu. Mshangao, au pingamizi hilo, linatokana na mwanadamu kutojua jinsi alivyopata kuwepo. Alikuwa wapi na alikuwa nini kabla ya kuingia katika maisha haya? Ukweli ni kwamba hakuwepo kabisa, kisha akaanza kuwepo. Kama mwanadamu angekumbuka ukweli huu, ingekuwa rahisi kwake kufikiria kurudi kwake uhai baada ya kufa. Kwa hiyo, jibu linakuja kwa njia ya swali la kejeli: "Je, mwanadamu hakumbuki kwamba tulimuumba hapo kabla, alipokuwa hakitu?" (Aya 67)

The passage begins with a scene in which man is shown to be astonished about the reality of resurrection. “‘What!” says man, ‘When I am once dead, shall I be raised up alive?’” (Verse 66) The first point here is that this surprise is attributed to mankind in general. In fact, this same comment was expressed by many peoples during different periods of history. Hence, it is only normal that it should be attributed to the human kind in general. The surprise, or the objection results from man being oblivious of how he came into being. Where and what was he before entering this life? The fact is that he had no existence and then he began to exist. Had man remembered this fact, it would have been easier for him to visualize his return to life after death. Hence, the answer comes in the form of a rhetorical question: “Does not man remember that We earlier created him, when he was nothing?” (Verse 67)

Ukataji huu wa ukweli wa ufufuo unafuatiwa na kiapo kinachodokeza onyo kali. Mwenyezi Mungu, katika utukufu Wake, anaapa kwa Nafsi Yake mwenyewe, jambo linalofanya hiki kuwa kiapo chenye uzito na umuhimu mkubwa kabisa, kwamba wote watafufuliwa na kukusanywa pamoja. Hii basi ni jambo lisilo na shaka: "Kwa Mola wako Mlezi, Sisi bila shaka tutawatoa hakika." (Aya ya 68) Lakini hawatakuwa peke yao. Watasukumwa "pamoja na wale waovu." (Aya ya 68) Hii inaonyesha kwamba wako katika kundi moja na waovu ambao daima huwachochea kukataa ukweli wa imani. Hivyo makundi haya mawili ni viongozi na wafuasi.

This denial of the truth of resurrection is followed by an oath implying a stern warning. God, in His glory, swears by Himself, which makes this the most solemn and serious oath, that they will all be resurrected and gathered together. This is, then, a forgone conclusion: “By your Lord, We shall most certainly bring them forth.” (Verse 68) But they will not be alone. They will be driven “together with the evil ones.” (Verse 68) This shows them to be one category with the evil ones who always incite them to deny the truth of faith. Thus the two groups are leaders and followers.

Sasa sura hii inatuacha na picha hii ya Siku ya Hukumu ili kuchora taswira ya dunia hii, ambamo wasiomwamini wanaonekana wakiwatendea kwa kiburi waumini, wakiwaita maskini na dhaifu, na wakijivunia utajiri wao wenyewe na thamani zao ndogo za kijamii.

Now the sūrah leaves with us this scene of the Day of Judgement to paint an image of this world in which the unbelievers are shown behaving arrogantly towards the believers, branding them as poor and weak, and boasting about their own wealth and petty social values.

"Wakati aya Zetu zinaposomwa kwao kwa uwazi kamili, wasiomwamini huwaambia wale walioamini: 'Ni upande gani kati ya hizi mbili una hadhi bora na jamii iliyo bora zaidi?'" (Aya ya 73) Watu hawa wana klabu zao za kijamii zinazodhihirisha thamani zote za kimali ambazo matajiri na wenye nguvu wanazipenda kuzisisitiza katika dunia yao iliyopotoka. Kinyume chake, tunaona mikusanyiko ya unyenyekevu isiyo na utajiri wala mapambo ya kimali kama hayo. Badala yake, kuna thamani za imani tu zinazowaunganisha watu katika makundi hayo mengine. Hizi mbili zimewekwa kando kwa kando ili kuonyesha tofauti yake kikamilifu.

“When Our revelations are recited to them in all their clarity, the unbelievers say to those who believe: ‘Which of the two sides has a better position and a superior community?” (Verse 73) These people have their own social clubs demonstrating all the material values which the wealthy and powerful are keen to emphasize in their corrupt world. By contrast, we see humble gatherings where there are no such material riches or adornments. Instead, there are only the values of faith which unite people in these other groups. The two are juxtaposed so as to fully demonstrate their contrast.

Upande wa kwanza unajitokeza kwa aina mbalimbali za vishawishi: mali, uzuri, madaraka na ushawishi. Unatumia vyote hivi kutumikia maslahi ya watu, na kuwapa aina zote za starehe. Upande wa pili, ukilinganishwa nao, unaonekana kuwa mnyenyekevu mno, lakini unaziangalia mali na uzuri kwa dharau, na unayadhihaki madaraka na ushawishi. Unawaita watu wajiunge na safu zake, bila kuwapa faida binafsi, maslahi ya kimali, wala neema ambazo watawala na serikali wanaweza kutoa. Unawapa imani tu, safi na tupu, bila kuongeza pambo lolote juu yake. Unatafuta nguvu kwa kuwa upande wa Mwenyezi Mungu, si kitu kingine. Kwa kweli, unamweleza wazi mwanadamu kwamba kuukubali utahusisha taabu, juhudi na mapambano. Pia ni wazi kwamba hakuna atakayelipwa kwa chochote katika maisha haya. Malipo yatakayotarajiwa yatakuwa ni kuwa karibu na Mungu, kufurahia radhi Yake katika maisha ya Akhera.

The first side stands out with its wide variety of temptations: wealth, beauty, power and influence. It uses all these to serve people’s interests, and provide them with all manner of pleasures. The second side appears too humble by comparison, yet it looks with disdain at wealth and beauty and it ridicules power and influence. It calls on people to join its ranks, without offering them any personal gain, material interest or favours that rulers and governments can provide. It simply offers them the faith, pure and simple, without adding to it any adornment. It seeks strength through being on God’s side, nothing else. In fact, it makes clear to mankind that accepting it will involve hardship, effort and struggle. Also clear is the fact that none will be rewarded for anything in this life. The reward to be expected will be in the form of being close to God, enjoying His pleasure in the life to come.

Sūrah kisha inaendelea na aina nyingine ya kujivuna na inaikemea pia:

The sūrah then picks up on another type of boast and decries it also:

Je, umewahi kufikiria [kisa cha] yule anayezikataa ishara Zetu na kujivuna: 'Hakika nitapewa mali na watoto!' Je, amepata kufikia kiwango kisichoweza kufikiwa na ufahamu wa kiumbe? Au amefanya agano na Mwingi wa Rehema? Hasha! Tutaandika anayoyasema, na tutamzidishia adhabu kwa muda mrefu, na tutamnyang'anya yale yote anayoyazungumzia, naye atatujia peke yake. (Aya 77-80)

Have you ever considered [the case of] the one who denies Our signs and boasts: ‘I shall surely be given wealth and children!’ Has he, perchance, attained to a realm which is beyond the reach of a created being’s perception? Or has he concluded a covenant with the Most Merciful? By no means! We shall record what he says, and We shall long extend his suffering, and We shall divest him of all that he is now speaking of and he shall appear before Us all alone. (Verses 77-80)

Sababu ya karibu ya kuteremka kwa aya hizi imepokewa kutoka kwa Khabbāb ibn al-Aratt, aliyesema: "Nilikuwa mfanyabiashara wa vyuma, na nilikuwa na fedha zilizopaswa kulipwa kwangu na al-`Āş ibn Wā’il. Nilimwendea ili nidai malipo. Akasema, 'Kwa Mungu! Sitakulipa mpaka umkatae Muĥammad ﷺ na ujumbe wake.' Nikasema, 'Sitamkataa Muĥammad ﷺ mpaka wewe ufe na kufufuliwa.' Akaniambia, 'Basi, ngoja. Kwa maana nitakapofufuliwa baada ya kifo changu, nitakuwa na mali na watoto. Utakuja kwangu wakati huo nami nitakulipa unachonidai.' Ndipo Mungu akateremsha aya hizi." Maneno ya al-`Āş yanatumika tu kama mfano wa dhihaka ambayo washirikina walijibu nayo wito wa Uislamu, na kebehi yao kwa dhana nzima ya ufufuo. Qur'ani inaonyesha upekee wa madai yake: "Je, amepata kujua siri za ghaibu, au amechukua ahadi kwa Mwingi wa Rehema?" (Aya ya 78)

The immediate cause of the revelation of these verses is reported by Khabbāb ibn al-Aratt who said: “I was an ironmonger, and I had money due to be paid to me by al-`Āş ibn Wā’il. I went to him to demand payment. He said, ‘By God! I am not going to repay you until you reject Muĥammad and his message.’ I said, ‘I shall not reject Muĥammad until you have died and been resurrected.’ He said to me, ‘Well! Wait then. For, when I have been resurrected after my death, I will have wealth and children. You can come to me then and I will pay you what I owe you.’ God then revealed these verses.” Al-`Āş’s words serve merely as an example of the ridicule with which the unbelievers responded to the call of Islam and their derision of the whole concept of resurrection. The Qur’ān highlights the singularity of his claims: “Has he, perchance, attained to a realm which is beyond the reach of a created being’s perception?” (Verse 78)

Sura hii kisha inataja dai nyingine ya kutisha ambayo mara nyingi hutolewa na makafiri mbalimbali. Washirikina wa Kiarabu wa zamani walidai kwamba malaika ni binti za Mungu, huku makafiri miongoni mwa Mayahudi wakidai kwamba Ezra ni mwana wa Mungu, na makafiri miongoni mwa Wakristo wakitoa dai hilo hilo kwa Yesu. Ulimwengu wote unatetemeka dai hizo za uongo zinapotolewa, kwa sababu tawhidi imo katika maumbile ya ulimwengu wote.

The sūrah then refers to another monstrous claim often made by different unbelievers. The Arab idolaters of the past used to claim that the angels were God’s daughters, while the unbelievers among the Jews claimed that Ezra was the son of God, and the unbelievers among the Christians made the same claim for Jesus. The whole universe shudders as such false claims are alleged, because monotheism is inherent in the nature of the whole universe.

Wanasema: ‘Mwingi wa Rehema amejichukulia mwana!’ Hakika mmesema kauli ya uongo mkubwa mno, ambayo kwa sababu yake mbingu zingeweza kupasuka vipande vipande, ardhi ikapasuka, na milima ikaanguka chini ikiwa magofu! Kwamba watu wamhusishe Mwingi wa Rehema na mwana, ilhali haiwezekani kabisa kwa Mwingi wa Rehema kujichukulia mwana. (Aya 88-92)

They say: ‘The Most Merciful has taken to Himself a son!’ Indeed you have said a most monstrous falsehood, at which the heavens might be rent into fragments, and the earth be split asunder, and the mountains fall down in ruins! That people should ascribe a son to the Most Merciful, although it is inconceivable that the Most Merciful should take to Himself son. (Verses 88-92)

Sauti ya aya hizi zenyewe na mdundo wake huongeza hali ya hasira dhidi ya dai hili la uongo. Kwa kweli, ulimwengu wote unakataa dai hili kwa nguvu zaidi. Unatetemeka na kutikisika kwa chuki unaposikia uongo huu dhidi ya Mungu Mwenyezi. Ni mwitikio unaofanana na ule wa mtu anayehisi kwamba heshima yake yenyewe inashambuliwa, au kwamba uaminifu wa mtu anayempenda unatiliwa shaka. Mtetemeko huo ni wa pamoja kwa mbingu, ardhi na milima. Katika mdundo wake, maneno haya yanaonyesha mwendo wa tetemeko kali la ardhi.

The very sound of these verses and their rhythm add to the air of anger at this false claim. In fact the whole universe rejects this claim most vehemently. It shudders and quivers with abhorrence as it hears this falsehood against God Almighty. It is a reaction similar to that of a person who feels that his very integrity is attacked, or that the honesty of someone he loves is assailed. The shudder is common to the heavens, the earth and the mountains. In their beat, the words here show the movement of a violent quake.

Mara tu neno hilo la kuchukiza linapotamkwa, "Wao wanasema: Mwingi wa Rehema amejichukulia mwana," mara moja kunafuata mshangao wa chuki: "Hakika mmesema kauli ya uongo mkubwa mno." (Aya ya 89) Kila kitu kilicho imara na thabiti kinatikisika hivyo. Ulimwengu wote unaghadhibika kwa tuhuma hii ya uongo dhidi ya Mwenyezi Mungu, Muumba. Kauli hii inashtua kila kitu katika maumbile. Ulimwengu umeumbwa na unafanya kazi kwa msingi wa kanuni ya msingi ya Umoja wa Mungu: "Hakika mmesema kauli ya uongo mkubwa mno, ambayo mbingu zingeweza kupasuka vipande vipande, na ardhi ikapasuka, na milima ikaanguka chini kwa uharibifu! Kwamba watu wamnasibishie Mwingi wa Rehema mwana, ilhali haiwezekani kwa Mwingi wa Rehema kujichukulia mwana." (Aya 89-92)