Sura hii inaanza kwa kuchora picha chache za msukosuko wa ulimwengu mzima, ambao umeelezwa kwa undani zaidi katika Sura 81, 82 na mapema katika Sura 78, Giza, Kupasuka na Habari, mtawalia. Hata hivyo, matukio haya sasa yanapewa sauti ya pekee kwa kusisitiza jinsi mbingu na ardhi zote mbili zinavyojisalimisha kikamilifu kwa Mungu: “Mbingu itakapopasuka, ikimtii Mola wake kwa utii wa kweli; na ardhi itakapotandazwa na kutupa yaliyomo ndani yake na kuwa tupu, ikimtii Mola wake kwa utii wa kweli.” (Aya 1-5)

The sūrah opens by sketching a few images of the universal upheaval portrayed in greater detail in Sūrahs 81, 82 and earlier in Sūrah 78, The Darkening, Cleaving Asunder and The Tiding, respectively. These scenes, however, are now given a special tone by means of the emphasis placed on the complete submission to God by both heaven and earth: “When the sky is rent asunder, obeying her Lord in true submission; when the earth is stretched out and casts forth all that is within her and becomes empty, obeying her Lord in true submission.” (Verses 1-5)

Ufunguzi huu wenye nguvu, pamoja na msisitizo wake juu ya kumtii Mungu, ni utangulizi wa anwani inayofuata inayomhimiza mwanadamu awe mnyenyekevu mbele ya Mola wake. Mwanadamu anakumbushwa nafasi yake na hatima yake ya mwisho atakaporejea kwa Mungu: "Ewe mwanadamu! Hakika wewe unajitahidi kwa bidii kuelekea kwa Mola wako, nawe utakutana naye. Yule atakayepewa kitabu chake kwa mkono wake wa kulia, hatimaye atahesabiwa kwa wepesi, na atarejea kwa watu wake akiwa na furaha. Lakini yule atakayepewa kitabu chake nyuma ya mgongo wake, hatimaye ataita uangamivu juu ya nafsi yake na ataingia Motoni. Alikuwa akiishi kwa furaha miongoni mwa watu wake. Hakika alidhani kwamba hatarejea kamwe. Ndiyo, hakika; Mola wake alikuwa akimtazama."{Aya 6-15}

This powerful opening, with its emphasis on submission to God, is a foreword to the subsequent address encouraging man towards humbleness before his Lord. Man is reminded of his position and his ultimate destiny when he returns to God: “O man! You have been toiling towards your Lord, and you shall meet Him. He who is given his record in his right hand will in time have a lenient reckoning, and return rejoicing to his people. But he who is given his record behind his back will in time call down destruction upon himself and will enter the fire of hell. He lived joyfully among his people. He surely thought he would never return. Yes, indeed; his Lord was watching over him.” (Verses 6-15)

Sehemu ya tatu ya sūrah inachora picha ya maisha duniani ambayo inajulikana vizuri kwa binadamu. Picha kama hizi zinaashiria mipango ya Mungu, ambayo ni ya kina na isiyo na kasoro. Kiapo kinatolewa kuthibitisha kwamba wanadamu lazima waishi kupitia hatua zilizopangwa kwa makusudi ambazo hawawezi kuzikwepa: "Naapa kwa jioni nyekundu, na kwa usiku na kile unachokifunika, na kwa mwezi unapokuwa mkamilifu kabisa, hakika mtapanda hatua baada ya hatua." (Aya 16-19)

"Wakati mbingu itakapopasuka, ikimtii Mola wake kwa unyenyekevu wa kweli; na ardhi itakapotandazwa na kutoa kilichomo ndani yake na kuwa tupu, ikimtii Mola wake kwa unyenyekevu wa kweli." (Aya 1-5) Kupasuka kwa mbingu kumejadiliwa katika tafsiri ya sura nyingine. Jambo jipya hapa ni unyenyekevu na utiifu kamili wa mbingu kwa Mola wake: "ikimtii Mola wake kwa unyenyekevu wa kweli." (Aya 2)

“When the sky is rent asunder, obeying her Lord in true submission; when the earth is stretched out and casts forth all that is within her and becomes empty, obeying her Lord in true submission.” (Verses 1-5) The splitting of the sky has been dwelt upon in the commentary on other sūrahs. One new element here is the submission and complete obedience of the sky to her Lord: “obeying her Lord in true submission.” (Verse 2)

Kipengele kingine kipya ni kunyoshwa kwa ardhi: "Itakapoenea ardhi." (Aya ya 3) Hii inaweza kumaanisha kupanuka kwa ukubwa wake au umbo lake kutokana na kuvurugika kwa sheria za kimaumbile zinazoitawala na kuihifadhi katika umbo lake la sasa. Kauli hii, iliyotolewa katika sura ya kutendwa (passive), inaashiria kwamba jambo hili litatekelezwa kwa kuingilia kati kwa nguvu ya nje. "Na itatupa yaliyomo ndani yake na kuwa tupu." (Aya ya 4) Taswira hii inaonyesha ardhi kama kiumbe hai kinachotupa yaliyomo ndani yake na kujiondolea.

Another new element is the stretching of the earth: “When the earth is stretched out.” (Verse 3) This means perhaps an expansion of her size or shape as a result of a disruption of the laws of nature which govern her and preserve her in her present shape. The statement, made in the passive, suggests that this will be carried out through the intervention of an outside force. “And casts forth all that is within her and becomes empty.” (Verse 4) This image portrays the earth as a living entity casting out what is within her and getting rid of it.

Kuna hakika mambo mengi sana ndani ya ardhi, aina zisizohesabika za viumbe ambavyo vimeishi, vimekufa na kuzikwa kwa muda mrefu, urefu wake hakuna ajuaye isipokuwa Mwenyezi Mungu. Pia humo mna wingi wa madini, maji na siri nyingine zisizojulikana isipokuwa kwa Muumba. Ardhi hubeba mzigo huu wote kizazi baada ya kizazi, mpaka siku ile ya mwisho inapotoa yote yaliyomo ndani yake.

There are indeed a great many things within the earth, countless types of creation that have lived, died and been buried over a long period of time, the span of which is known to no one but God. It also includes an abundant resource of metals, water and other secrets unknown except to the Creator. The earth carries all this load one generation after another until that final day when it casts forth all that is within her.

"Akimtii Mola wake kwa unyenyekevu wa kweli," anafuata mfano wa mbingu na kutangaza utii kamili na unyenyekevu kamili kwa Mungu.

Katika mazingira kama haya ya utii wa ufahamu, mwanadamu anaitwa kutoka juu: "Ewe mwanadamu! Hakika wewe unajitahidi kuelekea kwa Mola wako, nawe utakutana naye." (Aya ya 6) "Ewe mwanadamu!" Mola wako amekuumba kwa umbo kamilifu. Amekupa utu wako unaokutofautisha na viumbe vingine vyote. Utu wako unakupa sifa fulani ambazo zingekufanya uwe na ufahamu zaidi wa Mola wako, na mtiifu zaidi na mnyenyekevu kwake kuliko mbingu na ardhi. Amempa mwanadamu roho yake mwenyewe na kumjaalia uwezo wa kuwasiliana naye, kupokea nuru yake, na kujitukuza kwa neema ya Mungu ili kufikia kiwango cha juu zaidi cha ukamilifu kinachoweza kufikiwa na mwanadamu. Hii si tofauti ndogo.

In such an atmosphere of conscious obedience, man is addressed from on high: “O man! You have been toiling towards your Lord, and you shall meet Him.” (Verse 6) “O man!” your Lord has made you in a perfect way. He has given you your humanity which distinguishes you from the rest of creation. Your humanity endows you with certain characteristics which should have made you more conscious of your Lord, and more obedient and submissive to Him than both the sky and the earth. He has given man of His own spirit and endowed him with the ability to communicate with Him, receive His light, ennoble himself with God’s grace in order to achieve the highest degree of perfection attainable by man. This is no little distinction.

"Ee mwanadamu! Wewe unahangaika kuelekea kwa Mola wako, na utakutana naye." (Aya ya 6)

“O man! You have been toiling towards your Lord and you shall meet Him.” (Verse 6)

Mwanadamu hakika hujitaabisha sana katika maisha haya, akibeba majukumu yake na kujibidisha. Yote haya hufanya ili hatimaye arejee, kama viumbe vyote vingine, kwa Mungu. Mwanadamu hujitaabisha hata kwa kile anachofurahia! Hakuna kitu katika maisha haya kinachopatikana kwa urahisi au bila juhudi: wakati mwingine ikiwa hakuna kazi ya mwili inayohitajika, basi hakika kunahitajika juhudi fulani ya akili na hisia. Katika hili, tajiri na maskini wako sawa, ingawa aina na namna ya juhudi inayofanywa inaweza kutofautiana. Hotuba hii inamkumbusha mwanadamu kwamba kujitaabisha ni hatima ya wote katika maisha haya ya duniani. Lakini tutakapokutana na Mola wetu, tutagawanyika katika makundi mawili: kundi moja litateseka kwa dhiki isiyolinganishwa na ile waliyoteseka duniani; na kundi lingine, linalojumuisha wale ambao wameonyesha utii wao na unyenyekevu wa kweli, watafurahia pumziko ambalo mateso ya maisha haya yatasahaulika.

Man certainly labours hard in this life, shouldering his responsibilities and exerting himself. All this he does in order to return, in the end, like all the rest of creation, to God. Man labours even for what he enjoys! Nothing in this life comes easily or without effort: if sometimes no physical labour is needed, then surely some mental and emotional effort is required. In this the rich and poor are alike, although the labour exerted may differ in kind and form. This address reminds man that labouring hard is the lot of all in this life on earth. But when we meet our Lord, we will fall into two groups: one will suffer hardship incomparable to that suffered on earth; and the other, consisting of those who have demonstrated their obedience and true submission, will enjoy a rest in which the suffering of this life will be forgotten.

Sūrah hiyo kisha inagusia kwa ufupi baadhi ya matukio ya kidunia. Hata hivyo, watu wanaendelea kupuuzia ushahidi ambao matukio kama hayo unatoa wa mpango wa makusudi uliotumika katika kuumbwa kwa dunia hii. Kwa hakika, mpango huu unajumuisha pia kuumbwa kwa mwanadamu mwenyewe, pamoja na hatua zake na mabadiliko yake maishani: “Naapa kwa jioni nyekundu, na kwa usiku na yale unayoyafunika, na kwa mwezi unapokamilika, kwamba hakika mtapanda ngazi baada ya ngazi.” (Aya 16-19) Kiapo hiki, ambacho katika maandishi ya Kiarabu kimetolewa kwa njia ya moja kwa moja, kinatumika kumvuta mwanadamu kuyatazama matukio haya ya kiulimwengu. Maana zake zinapatana kikamilifu na zile za mwanzo wa sūrah na matukio yaliyoelezwa humo. Jioni nyekundu inarejelea kipindi cha utulivu baada ya jua kuzama, wakati nafsi inapojaa hisia kubwa ya heshima na hofu. Katika wakati kama huo, moyo unahisi uzito wa kuachana na rafiki mpendwa, pamoja na huzuni tulivu na majonzi makubwa yanayoambatana nayo. Pia unapata hofu ya giza linalokaribia.

The sūrah then refers briefly to some worldly scenes. People, however, continue to overlook the evidence such scenes provide of the deliberate planning that has gone into the making of this world. Indeed, this planning includes the creation of man himself, and his phases and transitions through life: “I swear by the twilight, and by the night and what it envelops, and by the moon in her full perfection, that you shall certainly move onward, stage after stage.” (Verses 16-19) The oath, which is indirect in the Arabic text, serves to draw man’s attention to these universal scenes. The connotations here are in perfect harmony with those of the opening of the sūrah and the scenes portrayed there. The twilight refers to that period of stillness after sunset when the soul is overwhelmed by a deep feeling of awe. The heart feels, at such a time, the significance of parting with a beloved companion, and the quiet sadness and deep melancholy this involves. It also experiences fear of the approaching darkness.

“Na kwa usiku na kile unachokifunika.” (Aya ya 17) Kile ambacho usiku unakifunika hakijabainishwa, ili kuongeza athari. Mawazo yanaweza kusafiri mbali na mapana kadiri mtu anavyofikiria yale ambayo usiku unaweza kuficha katika matukio na hisia. Lakini safari za mawazo haziwezi kunasa picha zote zinazozalishwa na aya fupi ya Qur’ani, “Na kwa usiku na kile unachokifunika.” Tunabaki na hisia kubwa ya heshima ambayo inaendana kikamilifu na utulivu na hofu inayohusishwa na machweo.

“And by the night and what it envelops.” (Verse 17) What the night envelops is left unspecified to enhance the effect. Imagination can travel far and wide as one thinks of what the night may conceal of events and feelings. But the travels of the imagination cannot capture all the images generated by the short Qur’ānic verse, “And by the night and what it envelops.” We are left with an overwhelming feeling of reverence which is in perfect harmony with the stillness and awe associated with the twilight.

Kisha kuna mshangao kwa wale wanaoendelea kukataa imani, ilhali wana ishara hizi zote na ushahidi huu mwingi ndani yao wenyewe na katika ulimwengu kwa ujumla, ambao unaonyesha ukweli: "Basi kwa nini hawakubali imani?" Au, "Qur'ani inaposomwa kwao, hawaanguki chini kwa sujuda?" (Aya 20-21) Kwa hakika, kwa nini hawakubali imani? Kuna dalili nyingi katika ulimwengu na ndani ya nafsi zinazoonyesha kwamba njia ya imani ndiyo njia sahihi. Dalili hizi ni nyingi, za kina na zenye nguvu, hivyo zinauzingira moyo iwapo utajaribu kuzikimbia. Lakini mtu akizisikiliza, basi zinamsemesha kwa upole na kwa upendo.

There then follows an expression of wonder at those who persist in their denial of the faith when they have all these signs and all this abundant evidence within themselves and in the world at large which indicates the truth: “Why then do they not accept the faith?” Or, “when the Qur’ān is read to them, they do not fall down in prostration?” (Verses 20-21) Indeed, why do they not accept the faith? There are numerous indications in the universe and within the soul which point out that the path of faith is the right path. They are at once numerous, profound and powerful, so they besiege the heart if it tries to run away from them. But if someone listens to them, then they address him in a friendly and affectionate way.

Qur'ani inawashughulikia watu kwa lugha ya asili safi ya binadamu. Inafungua moyo kwa ukweli na kuonyesha ushahidi wake ndani ya nafsi zao na juu ya upeo wa macho. Inaamsha ndani ya mioyo ya watu uchaji Mungu, unyenyekevu, utii na kujisalimisha kwa Muumba wa ulimwengu. Usemi "kuanguka chini kwa kusujudu" unarejelea hisia hizi. Ulimwengu ni mzuri na wenye kuvutia: unatoa alama nyingi, vichocheo vya kiakili na nyakati za usafi, ambavyo kwa pamoja huamsha ndani yetu mwitikio wa haraka na unyenyekevu wa hiari. Qur'ani pia ni ya ajabu na yenye kuvutia; inaunganisha moyo wa binadamu na ulimwengu huo mzuri, na kwa hiyo na Muumba aliyeuumba. Inatupa hisia ya ukweli kuhusu ulimwengu ambayo pia inadhihirisha ukweli wa uumbaji na wa Muumba. Hivyo ndipo kuna mshangao: "Basi kwa nini hawaukubali imani? Au, Qur'ani inaposomwa kwao, hawaanguki chini kwa kusujudu?" (Aya 20-21)

The Qur’ān addresses them in the language of pure human nature. It opens the heart to the truth and points out its evidence both within themselves and over the horizon. It kindles in people’s hearts God-consciousness, humbleness, obedience and submission to the Creator of the universe. The expression, “fall down in prostration,” refers to these feelings. The universe is splendid and inspiring: it offers a multitude of signs, mental stimuli and moments of purity which combine to arouse in us a ready response and a willing submission. The Qur’ān is also superb and inspiring; it links the human heart with the splendid universe and, consequently, with the Creator who made it. It gives us a feeling of truth about the universe which also demonstrates the truth of creation and the Creator. Hence the wonder: “Why then do they not accept the faith? Or, when the Qur’ān is read to them, they do not fall down in prostration?” (Verses 20-21)