Sūra hii ni wimbo wa kina na wa utulivu unaoalika kutafakari, kutumaini na kuogopa. Inamwonya mwanadamu kujiandaa kwa siku ya hesabu. Inaupeleka moyo wa mwanadamu katika ulimwengu mbili kubwa: maisha ya Akhera pamoja na ulimwengu wake usio na mipaka na matukio yanayosonga; na ulimwengu unaoonekana wa kuwepo, pamoja na ishara ambazo Mwenyezi Mungu ameziweka katika viumbe vyote vinavyoshiriki katika kuwepo huku, zikiwa wazi kwa kila mtu kuziona. Baada ya matukio haya mawili makubwa, sura inamkumbusha mwanadamu hesabu ya Siku ya Kiyama, uwezo wa Mwenyezi Mungu, na kurudi kwake kwa lazima kwa Yeye. Katika sura yote, mtindo wake unajulikana kwa kina cha sauti yake.

This sūrah is a deep and calm melody which invites meditation, hope and fear. It warns man to be ready for the day of reckoning. It carries man’s heart into two vast spheres: the life hereafter with its limitless world and moving scenes; and the visible sphere of existence, with the signs God has spread in all the creatures sharing this existence held out for everyone to see. After these two great scenarios, the sūrah reminds man of the reckoning on the Day of Judgement, of God’s power, and of the inevitable return to Him. Throughout, the style is characterized by its depth of tone:

ni tulivu lakini yenye ufanisi mkubwa, yenye nguvu na ya ajabu.

it is calm but highly effective, powerful and awesome.

"Je, umewahi kusikia habari ya Mfunika?" (Aya 1) Kwa utangulizi huu, sura inataka kuzielekeza nyoyo kumrudia Mungu, kuwakumbusha watu alama Zake katika ulimwengu, hesabu Yake siku ya Hukumu, na thawabu Yake ya hakika. Inaanza kwa swali hili, ambalo linadokeza ukuu na kuashiria kauli chanya. Inaonyesha kwamba suala la Akhera lilikwisha kuthibitishwa na kwamba mawaidha ya awali yalikwisha tolewa. Siku ya Ufufuo inapewa hapa jina jipya, "Mfunika", ambalo linaashiria kwamba janga litawakumba wanadamu na kuwafunika kwa mambo yake ya kutisha. Ni mojawapo ya majina mengi yenye nguvu ya kuamsha hisia yaliyotajwa katika sura zilizomo katika juzuu hii. Mengine ni: Lipitalo Kila Kitu, Kelele Kubwa, Tukio la Kushtua. Yote yanaendana na mwelekeo na asili ya jumla ya sura hizi.

“Have you heard the story of the Enveloper?” (Verse 1) With this introduction, the sūrah wants to make hearts turn back to God, to remind men of His signs in the universe, His reckoning on the Day of Judgement, and His certain reward. It starts with this inquiry, which implies greatness and indicates a positive statement. It points out that the question of the hereafter had already been affirmed and earlier reminders had been given. The Day of Resurrection is here given a new name, “the Enveloper”, which suggests that a calamity will befall mankind and envelop them with its horrors. It is one of the many evocative names mentioned in the sūrahs included in this volume. Others are: The Overwhelming, The Deafening, The Stunning Event. They all suit the general tone and nature of these sūrahs.

Sura hii inaanza kwa swali: “Je, umepata habari ya Al-Ghaashiyah (Yenye Kufunika)?” (Aya ya 1) Kisha inaeleza sehemu ya hadithi yake: “Nyuso zitakuwa siku hiyo zimeinama chini, zimechoka kwa kazi, zimedhoofika, zitaingia Moto mkali, zitanyweshwa kutoka chemchemi inayochemka. Chakula chao hakitakuwa isipokuwa miiba mikavu, isiyonenepesha wala kushibisha njaa.” (Aya 2-7) Onyesho la mateso na adhabu limetangulizwa kabla ya onyesho la furaha, kwa sababu la kwanza lina uhusiano wa karibu zaidi na maana ya jina la tukio, Al-Ghaashiyah (Yenye Kufunika), na athari linazoleta.

The sūrah opens with a question: “Have you heard the story of the Enveloper?” (Verse 1) It follows this by relating part of its story: “Some faces on that day are downcast, labour weary, worn out, about to enter a scorching fire, made to drink from a boiling fountain. Their only food shall be nothing but dry thorns, which will neither nourish nor satisfy their hunger.” (Verses 2-7) The scene of suffering and torture is given before the scene of joy, because the former is closer to the connotations of the name given to the event, the Enveloper, and the impressions it generates.

Hivyo tunaambiwa kwamba siku hiyo kuna nyuso ambazo zinaonekana kuwa za unyenyekevu, zilizoinama na zilizochoka. Ni nyuso za watu ambao wamefanya kazi na kutaabika bila matokeo yanayoridhisha. Hakika matokeo wanayoyapata ni hasara kamili, jambo linaloongeza kukata tamaa kwao, na kusababisha sura za udhalilifu na uchovu kuonekana kwenye nyuso zao.

Thus we are told that there are on that day faces which look humble, downcast and worn out. They belong to people who have laboured and toiled without satisfactory results. Indeed the results they get are a total loss, which increases their disappointment, and causes looks of humiliation and exhaustion on their faces.

Kwa hiyo wanaelezwa kuwa "wamechoka kwa kazi, wamechoka kabisa." (Aya ya 3) Walitaabika na kuhangaika kwa jambo jingine tofauti na kwa ajili ya kazi ya Mungu. Kazi yao ilikuwa kwa ajili yao wenyewe na familia zao, kwa ajili ya malengo yao katika maisha haya ya dunia. Kisha wanakuja kuvuna matunda ya taabu yao, bila kuwa wameandaa chochote kwa maisha yao ya baadaye. Hivyo wanakabiliana na mwisho wao wakiwa na mchanganyiko wa unyonge, uchovu, taabu na kukata tamaa. Mbali na haya yote, wanaungua "katika moto mkali." (Aya ya 4)

Hence they are described as “labour weary, worn out”. (Verse 3) They had laboured and toiled for something other than God’s cause. Their work was totally for themselves and their families, for their own ambitions in the life of this world. Then they come to reap the fruits of their toil, not having made any provision for their future life. Hence they face the end with a mixture of humiliation, exhaustion, misery and hopelessness. In addition to all this they roast “at a scorching fire.” (Verse 4)

Aya hii inamaliza simulizi ya Akhera, kisha sura inarejea dunia ya sasa, ambayo yenyewe ni dhihirisho la uweza wa Mwenyezi Mungu, Mwenye nguvu, na mpango wake kamilifu: "Basi na waangalie ngamia jinsi walivyoumbwa; na mbingu jinsi zilivyoinuliwa; na milima jinsi ilivyosimamishwa; na ardhi jinsi ilivyotandazwa." (Aya 17-20) Aya hizi nne fupi zinaunganisha mipaka ya ulimwengu wa Waarabu, watu wa kwanza kuelekezwa Qur'ani. Pia zinakusanya pamoja sehemu kuu za uumbaji katika ulimwengu, kwa kutaja anga, ardhi, milima na ngamia. Kati ya hizi, ngamia anawakilisha wanyama wote, ingawa ngamia ana sifa zake za pekee na thamani maalum kwa Waarabu.

When this account of the hereafter comes to its close, the sūrah refers to the present world, which is in itself a manifestation of the power and perfect planning of God, the Almighty: “Let them reflect on the camels, how they were created; and heaven, how it is raised aloft; and the mountains, how they are hoisted; and the earth, how it is spread out.” (Verses 17-20) These four short verses join together the boundaries of the world of the Arabs — the first people to be addressed by the Qur’ān. They also group together the prominent ends of creation in the universe as they speak of the sky, earth, mountains and camels. The last of these stands for all animals, although the camel has its own distinctive features and a special value for Arabs.

Mambo haya yote ya uumbaji — mbingu, ardhi, milima na wanyama — daima yako mbele ya mwanadamu popote alipo. Haijalishi kiwango chake cha ustaarabu na maendeleo ya kisayansi ni kipi, yote hayo yanabaki ndani ya ulimwengu wake na ndani ya upeo wa fahamu zake. Anapotafakari majukumu yake, yanamfunulia kitu cha yale yaliyo zaidi ya hayo. Katika kila mojawapo kuna muujiza wa uumbaji. Kazi ya pekee, isiyo na mfano, ya Muumba inadhihirika wazi katika zote, na hili peke yake linatosha kuonyesha imani ya kweli. Ndiyo maana Qur'ani inaelekeza umakini wa kila binadamu kwake.

All these aspects of creation — the sky, earth, mountains and animals — are always in front of man wherever he is. Whatever man’s level of civilization and scientific advancement, they remain within his world and within his sphere of consciousness. When he considers their roles, they suggest to him something of what lies beyond. In each of them there is a miracle of creation. The distinctive, incomparable work of the Creator is clear in them all, and this alone is sufficient to indicate the true faith. Hence the Qur’ān directs to them the attention of every human being.

"Na wafikiri juu ya ngamia, jinsi walivyoumbwa." (Aya ya 17) Ngamia alikuwa mnyama muhimu zaidi kwa Mwarabu. Alikuwa njia yake ya usafiri ambayo pia ilibeba mali zake. Alimpa chakula na kinywaji. Kutoka kwenye manyoya yake na ngozi yake, alitengeneza nguo zake na makazi yake. Zaidi ya hayo, ngamia ni wa kipekee miongoni mwa wanyama wote. Licha ya nguvu zake, ukubwa wake na umbo lake imara, ni mnyama mwenye kufugika: mvulana mdogo anaweza kumdhibiti. Humtumikia binadamu kwa huduma kubwa, na wakati huo huo, gharama ya kumtunza ni ndogo na chakula chake ni rahisi kupatikana. Aidha, ni mnyama pekee anayeweza kustahimili njaa, kiu, kazi ngumu na hali mbaya. Umbo lake pia lina sifa maalum inayolingana kikamilifu na picha iliyochorwa hapa, nalo litajadiliwa baadaye.

Baada ya kushughulikia kwanza mambo ya Akhera, na kuonyesha baadhi ya mambo yanayoonekana wazi katika ulimwengu, sūrah sasa inamgeukia Mtume ﷺ, ikibainisha asili ya utume wake na mipaka ya nafasi yake. Kisha inahitimisha kwa ukumbusho wa mwisho kwa wanadamu: "Basi wakumbushe; wewe ni mkumbushaji tu. Wewe si msimamizi juu yao. Lakini atakayegeuka na kukufuru, Mwenyezi Mungu atamwadhibu adhabu kubwa kabisa. Hakika kwetu Sisi ndio marejeo yao, kisha hakika ni juu yetu kuwahisabu." (Aya 21-26)

Having dealt first with the hereafter, and pointed out some apparent aspects of the universe, the sūrah now addresses the Prophet, (peace be upon him), laying down the nature of his mission and limits of his role. It then concludes with a final reminder to mankind: “Therefore exhort them; your task is only to exhort. You are not their overseer. But he who turns his back and disbelieves, God shall inflict on him the greatest suffering. To Us they shall surely return, when We shall bring them to account.” (Verses 21-26)

Basi wakumbushe kuhusu Akhera na ulimwengu, na kila kilichomo ndani ya kila kimoja. Kazi yako mahsusi ni kuwakumbusha watu, wala huna jukumu jingine. Hii ndiyo kweli dhamira yako, ambayo umewezeshwa ipasavyo kwayo.

Remind them, then, of the hereafter and the universe, and all there is in each of them. Your specific task is to remind people, and you have no other role. This is indeed your mission for which you have been suitably equipped.

"Wewe si msimamizi wao." (Aya ya 22) Huna mamlaka juu ya mioyo yao, wala huwezi kuwalazimisha kuukubali imani. Mioyo ya watu iko mikononi mwa Mwenyezi Mungu, Mwingi wa Rehema. Jihadi, ambayo maana yake ni kujitahidi kwa ajili ya kusimamia sababu ya Mwenyezi Mungu, na ambayo baadaye ilifanywa kuwa wajibu kwa Mtume ﷺ na Waislamu wote, haikulenga kuwageuza watu kuwa Waislamu kwa nguvu. Lengo lake pekee lilikuwa kuondoa vikwazo vyote vilivyokuwa njiani mwa ujumbe wa Kiislamu, ili ufikishwe kwa uhuru, na watu wasizuiwe kuusikiliza wala kuteswa kwa sababu ya kufanya hivyo. Huu ndio wajibu ambao Mtume ﷺ anaweza kuutekeleza: kuondoa vizuizi vinavyomzuia kufikisha ujumbe wake.

“You are not their overseer.” (Verse 22) You have no control over their hearts and you cannot compel them to adopt the faith. Men’s hearts are in the hands of God, the Merciful. Jihād, which means striving for God’s cause and which was later made a duty of the Prophet and all Muslims, did not aim at converting people to Islam by force. Its only aim was to remove all hindrances in the way of the Islamic message, so that it could be delivered freely, and people would not be prevented from listening to it or be persecuted for doing so. This is the role the Prophet can fulfil: to remove the obstacles which prevent him from delivering his message.