"Yd Sin. Kwa Qur'ani, yenye hekima yote." (Aya 1-2) Mungu anaapa kwa herufi hizi mbili na kwa Qur'ani. Mchanganyiko huu unaunga mkono mtazamo ambao tumeueleza mahali pengine kuhusu kutajwa kwa herufi zilizotengana mwanzoni mwa sura nyingi, na uhusiano kati ya kutajwa kwa herufi hizi na Qur'ani. Ushahidi kwamba Mungu ndiye chanzo cha Qur'ani uko wazi kutokana na herufi hizi, ambazo ziko mikononi mwa Waarabu wote kuzitumia, lakini wameshindwa kutoa kwa kutumia herufi hizo chochote kinachofanana na mawazo na njia za kujieleza zilizomo katika Qur'ani. Hata hivyo, mara chache sana wao huzingatia uthibitisho kama huo.

“Yd Sin. By the Qur’ān, All of wisdom.” (Verses 1-2) God says an oath by these two letters and by the Qur’ān. This combination endorses the view we have expressed elsewhere about the mention of separate letters at the beginning of many sūrahs, and the relation between mentioning these letters and the Qur’ān. The proof that God is the source of the Qur’ān is obvious from these letters which are available to all Arabs to use yet they are incapable of producing with them anything like the thoughts and modes of expression contained in the Qur’ān. Yet seldom do they consider such confirmation.

Anapoapa kwa Qur'ani, Mwenyezi Mungu Mtukufu anaielezea kuwa imejaa hekima.

As He swears by the Qur’ān, God Almighty describes it as being full of wisdom.

Kwa kweli, tafsiri halisi ingekuwa "Kwa Qur-aan yenye hekima." Hekima ni sifa ya viumbe wenye akili, jambo linalodokeza kwamba kiapo kimetungwa kwa namna hii ili kuipa Qur-aan sifa za uhai, kuwa na lengo na mapenzi, ambazo ni muhimu kwa kiumbe chenye hekima.

In fact, a literal translation should be ‘By the wise Qur’ān.’ Wisdom is a quality of rational beings, which suggests that the oath is phrased in this way to impart to the Qur’ān the qualities of life, having a purpose and a will, which are essential for a wise being.

Ingawa hii ni ya kiistiari, bado inaeleza ukweli, ukiliweka karibu na macho ya akili. Qur’ani hii ina roho yake yenyewe, ikiipa sifa zinazofanana na za mtu hai ambaye mnaitikiana na kuhisiana naye. Hili hutokea pale unapoielekeza akili yako yote na kuisikiliza kwa moyo na roho yako. Kila unapofungua uwezo wako wa kuipokea, Qur’ani hukufunulia siri zake zaidi. Ukiishi kwa muda katika ushirika wa Qur’ani, utatamani sifa zake za kipekee, kama vile unavyotamani sifa za rafiki wa karibu. Mjumbe wa Mungu ﷺ alipenda sana kusikiliza Qur’ani ikisomwa na watu wengine. Hata alisimama mlangoni mwa watu aliposikia mtu ndani anasoma Qur’ani, kama vile mpenzi husikiliza mazungumzo kuhusu yule anayempenda.

Although this is allegorical, nonetheless it describes a fact, bringing it closer to our minds’ eye. This Qur’ān has a soul of its own, giving it qualities similar to those of a living person with whom you have mutual responses and feelings. This takes place when you pay full attention to it and listen to it with your heart and soul. Whenever you open your faculties up to it, the Qur’ān reveals to you more of its secrets. When you have lived for a while in the company of the Qur’ān, you will long for its distinctive features, just as you long for the features of a close friend. God’s Messenger used to love to listen to the Qur’ān being recited by other people. He would even stop by people’s doors if he overheard someone inside reciting the Qur’ān, just like a lover listens to a conversation about the one he loves.

Baada ya kuwasilisha masuala ya wahyi na ufufuo katika mfumo wa kauli ya ukweli, sura sasa inayawasilisha tena katika mfumo wa simulizi, ili kugusa mioyo kwa hadithi kuhusu hatima ya wale wanaoendelea kukataa ukweli:

Having presented the issues of revelation and resurrection in the form of a factual statement, the sūrah now presents them again in narrative form so as to touch hearts with a story about the fate of those who persist in denying the truth:

Watolee mfano, watu wa mji ambao wajumbe walikuja kwao.

Cite for them, as a case in point, the people of a township to which messengers came.

Tulituma kwao wajumbe wawili, lakini wakawakanusha; basi Tukawaimarisha kwa wa tatu, nao wakasema: 'Sisi ni wajumbe waliotumwa kwenu.' Wakajibu:

We sent them two messengers, but they rejected them; so We reinforced them with a third, and they said: ‘We are messengers who have been sent to you.’ They replied:

Ninyi si chochote isipokuwa wanadamu kama sisi. Zaidi ya hayo, Mwenye Rehema hajawahi kuteremsha chochote; hamfanyi chochote isipokuwa kusema uongo. Wakasema: "Mola wetu anajua kwamba kwa hakika tumetumwa kwenu. Wajibu wetu ni kuufikisha ujumbe kwa uwazi tu." Wakasema (wengine): "Tunawaonea utabiri wa mabaya kutoka kwenu. Msipoacha, hakika tutakupigeni mawe na kukuadhibuni adhabu chungu." (Wale Mitume) wakajibu: "Ile mikosi mnayoitabiri imo ndani ya nafsi zenu wenyewe. [Je, mnaichukulia hii kuwa ni mkosi] hali mnakumbushwa tu ukweli? Kwa hakika, ninyi mnapita mipaka." (Aya 13-19)

You are nothing but mortals like ourselves. Moreover, the Lord of Grace has never revealed anything; you do nothing but lie.’ They said: ‘Our Lord knows that we have indeed been sent to you. Our only duty is to clearly deliver the message [entrusted to us]. Said [the others]: ‘We augur evil from you. Unless you desist, we will surely stone you and inflict on you a painful suffering.’ [The messengers] replied: ‘The evil you forebode is within yourselves. [Why do you take this as an evil omen] when you are only being reminded of the truth? Truly, you are going too far’ (Verses 13-19)

Qur'āni haitaji mji huo ulikuwa upi, wala watu wake walikuwa akina nani.

The Qur’ān does not mention which township this was or who were its people.

Ripoti tofauti zinapendekeza miji na majiji tofauti, lakini hakuna faida halisi katika kujaribu kubainisha utambulisho wake. Ukweli kwamba Qur’ani haitaji jina lake wala kutaja mahali ilipo hauondoi uzito wa hadithi hii. Ni mji ambao Mwenyezi Mungu alituma wajumbe wawili kwao, kama vile alivyomtuma Musa na ndugu yake Haruni kwa Firauni na watukufu wake. Watu wa mji huo walikataa ujumbe wao, wakiwashutumu kwa kusema uongo. Mwenyezi Mungu aliwaunga mkono wajumbe wake wawili kwa wa tatu, akithibitisha kwamba kwa hakika walikuwa wajumbe wake. Wote watatu tena walitoa ujumbe wao, wakiwaambia watu: “Sisi ni wajumbe waliotumwa kwenu.” (Aya ya 14)

Hivyo ndivyo ilivyokuwa mwitikio wa nyoyo ambazo hazikufungukia ujumbe wa Mwenyezi Mungu. Ni watu kama hao ndio waliotajwa mwanzoni mwa sura hii. Aina nyingine, wale wanaofuata ukumbusho na kumcha Mwenyezi Mungu licha ya kutokuwa na uwezo wa kumwona, nao pia wana hapa mfano wa mwenendo wa kuigwa.

Such was the response of hearts that would not open to God’s message. It is such people that were mentioned at the outset of the sūrah. The other type, who follow the reminder and fear God despite their inability to see Him, also have here a behavioural example to emulate:

Kisha mtu mmoja akatokea kutoka mwisho wa mbali kabisa wa mji kwa kasi. Akasema: Enyi watu wangu! Fuateni hawa Mitume. Fuateni wale wasiokuombeni malipo, nao wenyewe wameongozwa kwa uongofu wa kweli. Kwa nini nisimwabudu Yule aliyeniumba? Ni kwake Yeye ndiko mtarudishwa nyote. Je, niabudu miungu mingine badala yake? Ikiwa Mwenye Rehema Kuu atataka nidhurike, uombezi wao hautanifaa kitu, wala hawataweza kuniokoa. Hakika nitakuwa katika upotevu ulio wazi: Mimi nimemwamini Mola Mlezi wenu nyote; basi nisikilizeni.’ (Aya 20-25)

Then a man came from the farthest end of the city at speed. He said: My people! Follow these messengers. Follow those who ask you for no reward, and are themselves rightly guided. Why should I not worship the One who has brought me into being? It is to Him that you will all return. Should I worship other deities beside Him? If the Lord of Grace should will that harm befall me, their intercession will avail me nothing, nor will they save me. Indeed, I should clearly be in error: I do believe in the Lord of you all; so listen to me.’ (Verses 20-25)

Huu ni mwitikio wa fitra safi ya mwanadamu kwa ujumbe wa moja kwa moja wa haki: unaonyesha ikhlasi, unyenyekevu, upole na ufahamu sahihi. Unatuonyesha mtu anayejibu kwa moyo mweupe ujumbe huo, baada ya kutambua ndani yake vipengele vya ukweli na mantiki iliyo sahihi. Yeye anawaeleza watu wake vipengele hivyo anapowahutubia. Alipohisi ukweli wa imani moyoni mwake, hakuweza kukaa kimya au kukaa nyumbani bila kujali, wakati haki inakataliwa na batili inatetewa kila upande wake. Badala yake, alitetea haki kwa bidii miongoni mwa watu wake, miongoni mwa wale waliokuwa wanawatishia wajumbe kwa adhabu kali. Alisafiri kutoka upande wa mbali kabisa wa mji ili kutekeleza wajibu wake, kuwaita watu wake wakubali haki na waache upinzani wao dhidi yake na uadui wao dhidi ya wajumbe wa Mwenyezi Mungu.

This is the response of sound human nature to the straightforward message of the truth: it reflects sincerity, simplicity, warmth and correct understanding. It shows us a man giving a positive response to the message, once he has recognized the elements of truth and sound logic in it. He points out these elements to his people as he addresses them. When he felt the truth of faith in his heart, he could not stay quiet or sit at home caring nothing while the truth was being rebuffed and falsehood upheld all around him. Instead he actively advocated the truth among his people, among those who were threatening the messengers with severe punishment. He travelled from the furthest end of the city to fulfil his duty, to call on his people to espouse the truth and to stop their opposition to it and aggression against God’s messengers.

Mwelekeo wa hadithi unaashiria kwamba wasioamini kisha walimuua mtu huyo. Hata hivyo, sura haitaji jambo hili waziwazi. Badala yake, inaacha pazia lishuke ili kuufunika mji huu, watu wake na mambo yao wanayoshughulika nayo. Pazia linapoinuka tena, tunamwona shahidi aliyesema ukweli waziwazi na kwa sauti kubwa, akiwakabili wale walio madarakani.

The drift of the story suggests that the unbelievers then killed the man. The sūrah, however, does not mention this clearly. Instead, it lets the curtain drop to cover this city, its people and their preoccupations. When the curtain rises again we see the martyr who spoke out clearly and loudly for the truth, confronting those in power.

Tunamwona katika maisha ya Akhera na tunaona heshima aliyopewa na Mwenyezi Mungu, kama inavyostahili mwamini jasiri asiyesita kusimama kwa ajili ya haki: "Aliambiwa: Ingia peponi."

We see him in the next world and see the honour granted him by God, as fits a brave believer who does not hesitate to stand up for the truth: “He was told: Enter paradise.

Alisema: "Laiti watu wangu wangejua jinsi Mola wangu alivyonisamehe dhambi zangu, na kunijaalia kuwa miongoni mwa wenye heshima!" (Aya 26-27)

He said: Would that my people knew how my Lord has forgiven me my sins, and has placed me among the highly honoured!” (Verses 26-27)

Hivyo basi maisha haya ya sasa yameunganishwa na maisha yajayo: kifo ni uhamisho tu kutoka dunia hii ya muda mfupi kwenda ile ya milele. Ni hatua moja tu inayomchukua muumini kutoka kwenye dhiki ya ardhi kwenda kwenye upana wa mbingu, kutoka kwenye dhulma ya uongo kwenda kwenye usalama wa ukweli, na kutoka kwenye giza la ujinga kwenda kwenye nuru ya yakini. Mtu anapoona kile ambacho Mwenyezi Mungu amemwandalia peponi, humkumbuka watu wake kwa upendo, akitamani wangeona furaha na heshima ambayo Mwenyezi Mungu amemjalia, ili wajue na wakubali ukweli.

Thus this present life is connected to the life to come: death is merely a transfer from this transitory world to the one that is everlasting. It is but a step that takes a believer from the narrowness of the earth to the expanse of heavens, from the tyranny of falsehood to the security of the truth, and from the darkness of ignorance to the light of certainty. When the man sees what God has in store for him in heaven, he good- naturedly remembers his people, wishing that they could see the happiness and honour God has granted him so that they would know and accept the truth.

Huo ndio ujira wa imani. Kuhusu dhulma, ni dhaifu mno hata isihitaji Mwenyezi Mungu kutuma malaika kuiangamiza: “Baada ya hilo, hatukuwateremshia jeshi kutoka mbinguni dhidi ya watu wake; wala hatutateremsha. Haikuhitajika ila mlio mmoja tu, nao wakaanguka wamekufa.” (Aya 28–29) Sura hii haieleze kwa undani jinsi watu hawa walivyoangamizwa. Wao ni wadogo mno hata wastahili kutajwa kwa namna hiyo. Walihitaji si zaidi ya mlio mmoja, na hakuonekana tena dalili yoyote ya uhai kutoka kwao.