Sūrah hii fupi inarejelea msukosuko mkuu uliojadiliwa katika sūrah iliyotangulia, Al-Takwīr, lakini inaupa rangi ya pekee. Ina mdundo tofauti, wa kina na utulivu. Inaongeza mguso wa lawama pamoja na onyo la kimya lililofichika. Kwa hiyo, haielezi kwa urefu matukio ya msukosuko mkuu kama sūrah iliyotangulia, ambamo matukio hayo ndiyo yanayotawala. Badala yake, matukio hapa ni mafupi zaidi, ili yaendane na hali yake tulivu zaidi na mdundo wake wa polepole zaidi.

This short sūrah refers to the great upheaval discussed in the previous sūrah The Darkening, but gives it a special colour. It has a different rhythm, deep and calm. It adds a touch of expostulation coupled with an implicit threat. Hence, it does not detail the scenes of the great upheaval as in the previous sūrah, where these scenes predominate. Instead the scenes here are shorter, in order to suit its quieter atmosphere and slower rhythm.

Mwanzoni mwa sura hii inataja kupasuka kwa mbingu, kutawanyika kwa nyota, kufunguka kwa bahari, na kufufuliwa kwa makaburi, na kwamba haya yatatokea sambamba na kila nafsi kujua yale iliyotanguliza na yale iliyoacha nyuma, siku hiyo ya kutisha.

At the opening the sūrah mentions the cleaving of the sky, the scattering of the stars, the bursting of the oceans and the hurling of the graves as simultaneous with every soul’s knowledge of its earlier and later actions, on that momentous day.

Sehemu ya pili inaanza kwa lawama pamoja na tishio lisilo wazi kwa mtu ambaye amepokea neema nyingi lakini haonyeshi shukrani kwayo. "Ewe mwanadamu, ni nini kilichokudanganya ukamwacha Mola wako Mlezi Mwingi wa Karama, aliyekuumba na kukutengeneza vizuri na kukupa umbo lililo sawa? Yeye anaweza kukupa umbo lolote atakalo." (Aya 6-8)

The second part starts with a remonstration combined with an implicit threat to man who is the recipient of abundant grace but who shows no gratitude for it. “O man, what has lured you away from your gracious Lord, who created and moulded you and gave you an upright form? He can give you whatever shape He wills.” (Verses 6-8)

Sehemu ya tatu inatoa sababu ya mtu kuwa na mtazamo wa kutokushukuru. Kukanusha hisabu na hukumu, kwa mujibu wa sūrah, ndiko chanzo cha kila uovu. Uhakika wa kulipa thawabu na adhabu siku ya Hukumu ya Mwisho unasisitizwa tena: “Acha! Lakini nyinyi mnakanusha Hukumu ya Mwisho. Hata hivyo, mna walinzi wanaowalinda, waandishi watukufu, wanaojua yote mnayoyafanya. Hakika wema watakuwa katika neema, na waovu watakuwa katika moto unaowaka, ambao wataingia siku ya Hukumu, wala hawataweza kuuepuka kamwe.” (Aya 9-16)

The third part provides the reason for man’s ungrateful attitude. Denial of reckoning and judgement, the sūrah tells us, is the source of every evil. The reality of meting out reward and punishment at the Last Judgement is re-emphasized; “Shun it! But you deny the Last Judgement. Yet there are guardians watching over you, noble recorders, who know all that you do. Surely the righteous shall be in bliss, while the wicked shall be in a blazing fire, which they shall enter on the Day of Judgement, nor shall they ever be absent from it.” (Verses 9-16)

Wakati mbingu zitakapopasuka, nyota zitakapotawanyika, bahari zitakapofurika, na makaburi yatakapofukuliwa, kila nafsi itajua yale iliyoyatanguliza na yale iliyoyaakhirisha. (Aya 1-5)

When the sky is cleft asunder, when the stars are scattered, when the oceans are made to explode, when the graves are hurled about, each soul shall know its earlier actions and its later ones. (Verses 1-5)

Katika ufafanuzi wa sura iliyotangulia tulieleza hisia zinazotokea kwa watu wanapojifikiria ulimwengu ukipitia mabadiliko makali sana yanayoacha hakuna kitu katika umbo na hali yake ya kawaida. Pia tulisema kwamba hisia za namna hii huelekea kumvuta mwanadamu mbali na kila kitu kinachompa hisia ya usalama, isipokuwa Mungu, Muumba wa ulimwengu, Yule anayeendelea kuwepo baada ya kila kitu kufa na kunyauka. Hivyo moyo wa mwanadamu hugeuzwa kuelekea kwa kiumbe pekee cha kweli kisichobadilika wala kufa, ili kutafuta msaada wake na usalama wake mbele ya msukosuko mkuu unaoharibu kila kitu ambacho zamani kilionekana kuwa cha kudumu. Kwani hakuna aishiye milele isipokuwa Muumba, ambaye ndiye pekee anayestahili kuabudiwa.

In the commentary on the previous sūrah we described the feelings generated in people when they visualize the universe undergoing a change so violent that it leaves nothing in its familiar shape and condition. We also said that such feelings tend to pull man away from anything which gives him a sense of security, with the exception of God, the Creator of the universe, the One who lives on after everything has died and withered away. Man’s heart is thus made to turn to the only true being who neither changes nor dies, to seek His support and security in the face of the general upheaval which destroys everything that might once have seemed so permanent. For nothing lives forever except the Creator who is the only one worthy of worship.

Kipengele cha kwanza kinachotajwa hapa cha msukosuko wa ulimwengu mzima ni kupasuka au kuchanika kwa mbingu, ambako kumetajwa katika sūrah nyingine: “Itakapopasuka mbingu, na ikawa nyekundu kama ngozi iliyotiwa rangi.” (55: 37) “Siku itakapopasuka mbingu, kwani siku hiyo itakuwa dhaifu na inayoyumba.” (69: 16) “Itakapopasuka mbingu.” (84: 1) Kwamba mbingu zitapasuka au kuchanika siku hiyo yenye taharuki ni jambo la hakika. Ni nini hasa kinachomaanishwa na kupasuka huko, na mbingu zitaonekanaje baada ya kuchanika, ni vigumu kusema. Kinachobaki kwetu ni hisia ya mabadiliko makali yatakayoufunika ulimwengu kama tunavyouona, na kutambua kwamba mfumo wake kamili hautaendelea kufanya kazi tena.

Baada ya utangulizi huu unaoamsha hisia na dhamiri za watu, sura inawakemea kwa upole, pamoja na tishio lililofichwa, na kuzigusa nyoyo za watu wanaojishughulisha na mambo madogo yasiyo na maana. Inamkumbusha mwanadamu neema ya kwanza kabisa aliyopewa na Mwenyezi Mungu, yaani kuumbwa katika umbo lililonyooka na lenye uwiano kamili.

After this opening which alerts men’s senses and consciences, the sūrah, by means of gentle remonstrance coupled with an implicit threat, touches the hearts of men who busy themselves with trivialities. It reminds man of God’s very first act of grace towards him, namely, his moulding in such an upright, perfectly proportioned form.

Mungu angeweza kwa urahisi kumpa umbo lolote alilotaka. Hata hivyo, mwanadamu ni mwenye kutokushukuru: "Ee mwanadamu, ni nini kilichokuvutia mbali na Mola wako Mlezi Mwema, aliyekuumba na kukutengeneza, akakupa umbo lililo sawa? Anaweza kukupa umbo lolote atakalo." (Aya 6-8) Mwito huu unagusa sifa yake bora kabisa, yaani ubinadamu wake, unaomtofautisha na viumbe wengine wote na kumpa nafasi ya juu kabisa miongoni mwao. Sifa hii ni neema ya Mungu kwa mwanadamu na ukarimu Wake mkubwa.

God could have easily given him any form He wished. Yet man is ungrateful: “O man, what has lured you away from your gracious Lord, who created and moulded you and gave you an upright form? He can give you whatever shape He wills.” (Verses 6-8) The address appeals to man’s most noble quality, his humanity, which distinguishes him from all other creatures and assigns to him the highest position among them. This quality represents God’s gracious blessing to man and His abundant generosity.

Ombi hili linafuatiwa mara moja na lawama ya upole: "Ni nini kimekuvutia kukuepuka Mola wako Mlezi Mwenye ukarimu?" (Aya ya 6) Ni nini kinakufanya upuuze wajibu wako kwa Mola wako Mlezi na kumwendea kwa kiburi, ilhali amekupa ubinadamu wako unaokuinua juu ya viumbe vyake vyote na kukupa uwezo wa kutofautisha baina ya haki na batili? Kisha yanaongezwa baadhi ya maelezo ya ukarimu wa Mungu: "Ewe mwanadamu, ni nini kimekuvutia kukuepuka Mola wako Mlezi Mwenye ukarimu, ambaye alikuumba na kukutengeneza kwa umbo kamili, na kukupa umbo lililo sawa." (Aya ya 6-7) Huu ni wito unaogusa moja kwa moja moyo wa mwanadamu. Anasikia lawama ya Mungu anapomkumbusha neema yake, huku yeye akiendelea na njia zake potofu na tabia yake ya kiburi mbele yake.

This appeal is immediately followed by a gentle remonstrance: “What has lured you away from your gracious Lord?” (Verse 6) What makes you neglect your duties to your Lord and behave impudently towards Him when He has given you your humanity which raises you above all His creation and provides you with the ability to distinguish between right and wrong. A few details of God’s generosity are then added: “man, what has lured you away from your gracious Lord, who created and moulded you and gave you an upright form.” (Verses 6-7) It is an address which appeals straight to man’s heart. He listens to God’s remonstrance as He reminds him of His grace while he continues with his erring ways and impudent behaviour towards Him.

Mengi yanaweza kusemwa kuhusu kila mfumo mwingine wa mwili wa binadamu. Lakini ingawa mifumo hii ni ya ajabu, mwanadamu anaweza kuwa nayo pamoja na wanyama. Yeye, hata hivyo, amepewa heshima ya kipekee ya kuwa na sifa zake za kiakili na kiroho, ambazo katika sura hii zinatajwa kuwa neema maalum kutoka kwa Mungu. Baada ya sura kueleza ubinadamu wa mwanadamu, inataja ukamilifu wa uumbaji wake na mpangilio sahihi wa umbo lake: "Ewe mwanadamu, nini kimekudanganya ukamwacha Mola wako Mlezi Mwenye fadhili, aliyekuumba na kukutengeneza na kukupa umbo lililo sawa?" (Aya 6-7)

A lot may be said about every other system of the human body. But wonderful as these systems are, man may have them in common with animals. He, however, is privileged to possess his unique mental and spiritual qualities, regarded in this sūrah as a special favour from God. After the sūrah has dealt with man’s humanity, it mentions the perfection of his creation and the right proportioning of his mould: “O man, what has lured you away from your gracious Lord, who created and moulded you and gave you an upright form.” (Verses 6-7)

Tafakari uwezo wetu wa kuelewa, ambao asili yake haijulikani kwetu. Akili ndiyo njia ya kuelewa, lakini jinsi akili zetu zinavyofanya kazi na jinsi zinavyotenda bado ni fumbo kwetu. Tukidhani kwamba kile tunachokipata hupitishwa hadi kwenye ubongo kupitia mishipa ya fahamu, je, ubongo huhifadhi taarifa zake wapi na vipi? Ikiwa tutauliganisha ubongo na utepe wa kurekodia wa sumaku, kila mtu anahitaji katika maisha yake ya wastani ya miaka sitini mita nyingi mno za bilioni ili kurekodi idadi kubwa sana ya picha, maneno, maana, hisia na miitikio, ili aweze, kama kweli anavyofanya, kuvikumbuka miongo kadhaa baadaye. Zaidi ya hayo, mtu hupangaje maneno, maana, matukio na picha moja moja ili kuviunganisha pamoja kuwa aina ya elimu yenye mshikamano? Mtu hubadilishaje taarifa na uzoefu kuwa maarifa?

Let us reflect on our powers of comprehension, the nature of which is unknown to us. The mind is the medium of comprehension but the working of our minds and how they function remain to us incomprehensible. If we suppose that what we grasp is transmitted to the brain through the nerves, where and how does the brain store its information? If we compare the brain to a magnetic recording tape, every man needs in his average lifetime of sixty years 11 a great many billion metres on which to record such a huge multitude of pictures, words, meanings, feelings and responses so that he may, as he actually does, remember them several decades later. Furthermore, how does man sort out individual words, meanings, events and pictures to mould them together in a sort of coherent education? How does he transform information and experiences into knowledge?

Lakini hii si sifa muhimu zaidi ya kipekee ya mwanadamu. Kuna ule mwanga mzuri wa roho ya Mwenyezi Mungu, unaounganisha mwanadamu na uzuri wa ulimwengu na Muumba wake. Muunganiko huu unapoanzishwa, mwanadamu anaweza kuhisi, katika nyakati angavu zilizo wazi, hali ya kuwasiliana na Yule asiye na mwisho, Yule aliye kamili kabisa, jambo linalomtayarisha kwa maisha ya milele yenye furaha peponi mwa Mwenyezi Mungu. Hata hivyo, mwanadamu hana uwezo wa kuelewa asili ya roho yake, ambayo ndiyo neema kubwa zaidi ya Mwenyezi Mungu kwake na ambayo inamfanya awe binadamu. Ndiyo maana Mwenyezi Mungu anamwita kwa sifa hii, "Ewe mwanadamu!" Kisha anamkemea moja kwa moja: "Ni nini kimekudanganya ukamwacha Mola wako Mlezi Mkarimu?" Hivyo mwanadamu anakumbushwa neema kubwa zaidi ya Mwenyezi Mungu, lakini anasimama kwa kiburi, akizembea wajibu wake, bila aibu na bila shukrani. Lakini mwanadamu hahitaji zaidi ya kutambua chanzo cha kemeo hili, na mtazamo wake anapojisimamisha mbele ya Mola wake, kisha kuzidiwa kabisa na aibu: "Ewe mwanadamu, ni nini kimekudanganya ukamwacha Mola wako Mlezi Mkarimu, aliyekuumba, akakutengeneza, akakupa umbo lililo sawa? Anaweza kukupa umbo lolote atakalo." (Aya 6-8)

Kisha tunaambiwa kuhusu hatima za wacha Mungu na waovu, ambazo zinaamuliwa kwa hesabu inayotokana na kumbukumbu za malaika watukufu: “Hakika wema watakuwa katika neema, na waovu watakuwa katika Moto unaowaka, ambao wataingia Siku ya Hukumu; wala hawatatoka humo kamwe.” (Aya 13-16) Mwisho wake ni wa hakika. Kwamba wema watakaa katika furaha ya neema na waovu watamalizia Jahannamu tayari imeamuliwa. Mtu mwema ni yule anayefanya matendo mema mfululizo, yaani mambo mema, hadi kuyafanya kunakuwa sifa ya asili yake. Neno ‘mwema’ lina maana zinazolingana vizuri na utukufu na utu.

We are then told of the destinies of the righteous and the wicked, which are determined by the reckoning based on the recordings of the noble angels: “Surely the righteous shall be in bliss, while the wicked shall be in a blazing fire, which they shall enter on the Day of Judgement; nor shall they ever be absent from it.” (Verses 13-16) The end is certain. That the righteous shall dwell in blissful happiness and the wicked shall end in hell is already determined. A righteous person is the one who consistently does right actions, i.e. good deeds, until doing them becomes his intrinsic quality. The adjective ‘righteous’ has connotations which fit in well with nobility and humanity.

Sifa tofauti, "uovu" (wickedness), hubeba maana ya kiburi na ujeuri, kwani waovu hujiingiza katika vitendo vya dhambi. Jahannamu ndiyo malipo yanayostahili kwa uovu. Sūrah inasisitiza uhakika wa adhabu hii: "ambayo wataingia Siku ya Hukumu." Kisha inasisitiza tena: "wala hawatakuwa mbali nayo kamwe." Hawawezi kuikwepa tangu mwanzo, wala hawataruhusiwa kuiacha, hata kwa muda mfupi.

The contrasting quality, ‘wickedness’, carries connotations of insolence and impudence as the wicked indulge in sinful actions. Hell is a proper recompense for wickedness. The sūrah emphasizes the certainty of this punishment: “which they shall enter on the Day of Judgement.” Then it re-emphasizes it: “nor shall they ever be absent from it.” They cannot escape it in the first place, nor will they be allowed to leave it, not even for a short while.

Baada ya kueleza kinachotokea Siku ya Hukumu, sūrah inasisitiza tena hakika ya siku hiyo, kwa kuwa baadhi ya watu wanaikanusha. Msisitizo huu umetolewa kwa njia ya swali la kibalagha linaloongeza fumbo lililo kuzunguka kitu kinachoulizwa. Kisha sūrah inaeleza kukosa kabisa msaada kwa kila mtu, kutowezekana kabisa kutoa au kupokea msaada, na kwamba Mwenyezi Mungu ndiye Mwenye enzi kamili siku hiyo ya kutisha: “Laiti ungelijua Siku ya Hukumu ni nini! Ole, laiti ungelijua Siku ya Hukumu ni nini! Ni siku ambayo nafsi moja haiwezi kumsaidia nafsi nyingine chochote; kwani siku hiyo amri yote ni ya Mwenyezi Mungu peke yake.” (Aya 17-19)

Having stated what happens on the Day of Judgement, the sūrah emphasizes again the certainty of that day, since it is denied by some. The emphasis provided here is in the form of a rhetorical question which enhances the mystery surrounding the object of the question. The sūrah then states the complete helplessness of everyone, the absolute impossibility of giving or receiving support and that God is the absolute sovereign on that awesome day: “Would that you knew what the Day of Judgement is! Oh, would that you knew what the Day of Judgement is! It is the day when no soul can be of any help to any other soul; for on that day all sovereignty is God’s alone.” (Verses 17-19)