Sura hii inawasilisha ukweli mwingi sana, matukio, picha, athari maalum, sauti na mguso wa pekee kiasi kwamba hakuna moyo makini unaoweza kwa urahisi kuvumilia au kuepuka athari zake. Zaidi ya hayo, mtindo wake wa kipekee na mdundo wake wa muziki pia huchangiana kuongeza athari yake na kuifikisha katika kiwango ambacho tena ni vigumu kupinga au kuepuka. Inaanza kwa aya mbili fupi zenye sauti ya pekee kuhusu Siku ya Kiyama na nafsi inayojilaumu: “Sihitaji kuapa kwa Siku ya Kiyama, na sihitaji kuapa kwa nafsi inayojilaumu!” (Aya ya 1–2) Kisha sura inaendelea na hoja inayohusiana tangu mwanzo hadi mwisho na nafsi ya mwanadamu pamoja na Siku ya Kiyama, mara nyingi ikiviunganisha pamoja. Ni kana kwamba aya mbili za mwanzo zinajumlisha mada ya sura nzima, au kwamba zinaweka sauti inayoathiri mielekeo yake kwa namna nzuri na ya kupendeza.

This surah puts forward such a great number of truths, scenes, images, special effects, tones and touches that no attentive heart can easily handle or escape from them. Furthermore, its distinctive style and musical cadence also combine to enhance its effect and bring it to a level that is again difficult to resist or to shed. It starts with two short verses with distinctive notes about the Day of Resurrection and the self-reproaching soul: ‘7 need not swear by the Day of Resurrection and I need not swear by the self reproaching soul!” (Verses 1—2) The surah then continues with a discourse that from start to finish relates to both the human soul and the Day of Resurrection, often coupling them together. It is as if the opening two verses sum up the subject matter of the whole surah, or that they set the tone influencing its notes in a fine and beautiful way.

Moja ya kweli kubwa ambazo sura hiyo inazungumzia ni kifo. Ukweli wa jinsi kifo kinavyomhusu kila kiumbe hai, na kwamba hakuna awezaye kukikimbia au kukigeuza kumwepusha mpendwa wake, ni ukweli mgumu. Kifo hutokea kila wakati, na kinamhusu vijana na wazee, matajiri na maskini, wenye nguvu na wanyonge kwa usawa. Wote wamesimama katika hali moja: hakuna kukimbia, hakuna kujiepusha, hakuna kupinga, hakuna kuombewa msamaha wala kuahirishwa. Hii inaonyesha kwamba kifo kinatoka chanzo cha juu, ambacho binadamu hawezi kukiathiri kwa namna yoyote. Kinapotokea, mwanadamu hujisalimisha tu kwa chanzo hicho cha juu.

One of the great truths the surah speaks about is death. The reality of how death applies to every living creature, and from which none can escape or divert it from a loved one is a hard truth. It occurs at every moment, and is applicable to young and old, rich and poor, strong and weak alike. All stand in the same position: there is no escape, no evasion, no resistance, no intercession and no deferment. This suggests that death comes from a higher source, one mankind cannot influence in any way. When it occurs, man simply submits to this higher source.

Katika Kivuli cha Qur'ani Hii ndiyo kauli inayoteka mioyo yetu katika sura hii: “Lakini roho inapofika kooni, na itasemwa: ‘Je, yuko mganga wa kumponya?’ Atakapojua kwamba huu ndio mwisho wa kuagana, na mguu mmoja utaunganishwa na mwingine, siku hiyo kwa Mola wako ndiko atakakosukumwa.” (Aya 26-30)

In the Shade of the Qur’an This is the note with which the surah takes hold of our hearts: “Yet when the departing soul comes up to the throat, when it is said, 'Can any charmer [do something now]?9 When he knows it is the final parting, and one leg will be joined with another, to your Lord he will on that day be driven." (Verses 26-30)

Ukweli mwingine mkuu unaoangaziwa katika sura hii ni jinsi mwanadamu anavyopata kuwepo kwake kwa mara ya kwanza, na umuhimu wake katika kuthibitisha ukweli wa kufufuliwa. Kwa njia hii tunaona kwamba uumbaji wa mwanadamu unatokea kulingana na mpango makini. Mwenyezi Mungu anawajulisha watu hatua nzuri za kuwepo kwao, na jinsi hatua hizi zinavyofuatana katika mfuatano wa ajabu ambao ni Yeye peke yake ndiye aliyeweza kuubuni. Hakika, hata wale wanaokataa kufufuliwa hawadai asili nyingine ya mchakato huu. Hili lenyewe ni ushahidi usiopingika wa uwepo wa Mungu Mmoja, ambaye huleta mauti na huamua wakati wake. Zaidi ya hayo, mauti yanatoa ushahidi wazi kwamba kufufuliwa ni jambo jepesi, na pia yanaashiria kwamba ni jambo la lazima. Hivyo, linaonekana kuwa sambamba na mpango ambao mwanadamu ana kusudi wazi, na kwamba maisha yake hayaishi bila yeye kuhesabiwa kwa matendo yake. Huu ndio ujumbe unaogusa mioyo mwanzoni mwa sura: “Je, mwanadamu anadhani kwamba Sisi hatutakusanya mifupa yake?” (Aya ya 3). Inapokaribia mwisho wake, sura inasema: “Je, mwanadamu anadhani kwamba ataachwa bila kusudi? Hakuwa tone la manii lililomwagwa? Kisha akawa donge la damu iliyoganda, kisha Mungu akamuumba na kumtengeneza, akamfanyia jinsia mbili, mwanamume na mwanamke. Je, Yeye si Mwenye uwezo wa kuwafufua wafu?” (Aya 36-40).

Another great truth highlighted in the surah is how man comes into existence in the first place, and its significance in confirming the truth of resurrection. In this way we see how mans creation occurs according to careful planning. God informs people of the fine stages of their coming into existence, and how these stages succeed one another in such a marvellous procession that only He could have designed. Indeed, even those who deny the resurrection do not claim a different origin for this process. This, in itself, provides irrefutable evidence of the presence of the One God, who deals death and determines its timing. Moreover, death provides clear evidence that resurrection is easy, and also implies that it is necessary. It is, thus, seen as being consistent with the planning whereby man has a clear purpose, and that his life does not end without him accounting for his deeds. This is the note that touches hearts at the beginning of the surah-. “Does man think that We will not put his bones together again?9' (Verse 3) As it draws to its end, the surah says: “Does man think that he will be left without purpose? Was he not a mere drop of emitted sperm? It then became a clinging cell mass, and then God created and shaped it, fashioning out of it the two sexes, male and female. Is He not, then, able to bring the dead back to life?" (Verses 36-40)

Sura hii inaonyesha mojawapo ya picha za Siku ya Kiyama na matukio makubwa ya kimbingu yatakayotokea siku hiyo. Ndani yake tunaona msukosuko wa kisaikolojia unaomwacha mwanadamu akiwa amepotea, asijue jinsi ya kukabiliana na matukio hayo. Hivyo, msukosuko mkubwa unatokea katikati ya ulimwengu, na pia katika kina kabisa cha nafsi ya mwanadamu, na kumwacha mwanadamu kama panya aliyenaswa kwenye mtego. Haya yanakuja kujibu mwanadamu anapojiuliza, kwa shaka nyingi, kama Siku ya Kiyama itawahi kuja. Kwa kufanya hivyo, anaishughulikia kwa kutojali, akiendelea na njia zake za upotovu. Jibu la Mungu kwa haya yote linatolewa kwa mdundo wa haraka, unaochora mfululizo wa haraka wa picha na mionekano: "Lakini mwanadamu anataka kukanusha yaliyo mbele yake. Anauliza: 'Siku hii ya Kiyama itakuwa lini?' Macho yatakapotapwa na mwezi kupatwa, jua na mwezi vitakapokutanishwa, siku hiyo mwanadamu atasema: 'Ni wapi pa kukimbilia?' Lakini hapana! Hakuna kimbilio. Siku hiyo kwa Mola wako ndiko kutakuwa marejeo ya wote. Siku hiyo mwanadamu ataambiwa yote aliyoyatanguliza na yote aliyoyaakhirisha. Mwanadamu atakuwa shahidi juu ya nafsi yake mwenyewe, hata ijapokuwa atatoa visingizio vyake."(Aya 5-15)

One of the scenes the surah paints is that of the Day of Resurrection and the great celestial events that take place on that day. In this, we see the psychological upheaval that leaves man at a loss, unable to decide how to face these events. Thus, the great upheaval occurs in the centre of the universe, as well as in the very depths of the human soul, leaving man like a mouse in a trap. This comes in response to man as he wonders, with much doubt, about whether the Day of Resurrection will ever come. In so doing, he treats it with carelessness, persisting in his erring ways. Gods response to all this is delivered with a quick rhythm, one that paints a fast succession of images and glimpses: “ Yet man wants to deny what lies ahead of him. He asks: 'When will this Day of Resurrection be?9 When the sight is dazzled and the moon eclipsed, when the sun and the moon are brought together, on that day man will say: 'Where to flee?* But no! There is no refuge. On that day to your Lord all shall return. Man will be told on that day all that he put forward and all that he put back. Man will be a witness against himself even though he may put up his excuses.” (Verses 5-15)

Mojawapo ya picha hizi ni ile ya waumini, wenye imani kamili kwa Mola wao Mlezi, wakitazama uso Wake wa rehema katikati ya hofu hii yote. Picha nyingine ni ile ya wale walio upande wa pili, ambao hawana uhusiano wowote na Mola wao Mlezi na hawana matumaini ya rehema Yake. Hawa wanatarajia kupokea yale yanayostahiki kukanusha kwao, kutokuamini kwao na kutotii kwao kwa hapo awali. Picha hii imewasilishwa kwa nguvu kubwa, kana kwamba inatokea wakati huo huo sura hii inapositiwa. Inajibu mapenzi ya watu kwa dunia hii ya sasa na kutojali kwao maisha ya Akhera: “{Lakini mnapenda maisha haya ya kupita, na mnaacha maisha ya Akhera.}”

One of these images is that of the believers, with full trust in their Lord, looking up to His benevolent face in the midst of all this horror. Another image is of those on the other side, who have no bond with their Lord and no hope of His grace. These expect to receive what their earlier denials, disbelief and disobedience entail. This image is presented forcefully, as if it is taking place at the very moment the surah is being recited. It responds to peoples love of this present world and their disregard of the life to come: “ Yet you love this fleeting life, and give no thought to the life to come.

Baadhi ya nyuso siku hiyo zitakuwa zenye kung'aa kwa furaha, zikimtazama Mola wao Mlezi; na baadhi ya nyuso siku hiyo zitakuwa zimefunikwa kwa huzuni, zikijua kwamba msiba mkubwa unakaribia kuwafika.” (Aya 20-25)

Some faces will on that day be radiant with happiness, looking towards their Lord; and some faces will on that day be overcast with despair, realizing that a great calamity is about to befall them.” (Verses 20-25)

Aya nne zinakatiza mfululizo wa ukweli huu ili kutoa agizo maalum kwa Mtume kuhusu namna anavyopokea ufunuo wa Qur'an. Inaonekana pia kwamba agizo hili linahusiana na jambo fulani hasa katika sura hii. Mtume ﷺ aliogopa huenda akasahau kitu katika yale yanayofunuliwa kwake, na kwa shauku yake ya kuhakikisha hasahau, alikuwa akirudia aya zake, moja baada ya nyingine, zinaposomwa kwake. Alikuwa akitamka maneno kwa sauti ili ahakikishe anayahifadhi moyoni. Kwa hiyo, aliamrishwa yafuatayo: "Usiuhamishe ulimi wako kwa kuurudia maneno yake kwa haraka. Ni juu yetu kuukusanya na kuusoma. Tunaposoma, basi fuata usomaji wake."

Four verses interrupt this sequence of truths to deliver a special directive to the Prophet concerning the way he receives Quranic revelations. It would also appear that this directive relates to something in particular about this surah. The Prophet had feared that he might forget something of what was being revealed to him, and in his eagerness to ensure that he did not forget, he used to repeat its verses, one by one, as they were recited to him. He would vocalize the words to make sure that he learnt them by heart. Therefore, he was given the following instruction: “Do not move your tongue repeating its words in haste. We shall see to its collection and recitation. When We recite it, follow its recitation.

"Basi itakuwa juu Yetu kuieleza maana yake.” (Aya 16-19) Agizo hili linatolewa kwa Mtume ili kumtuliza moyo kwamba ufunuo wa Qur'ani, uhifadhi wake, ukusanyaji wake na ufafanuzi wa ujumbe wake umeachwa kwa Mwenyezi Mungu, Mwandishi wa Qur'ani. Wajibu wa Mtume ﷺ wenyewe ni kupokea ujumbe na kuufikisha kama alivyopokea. Kwa hiyo, hapaswi kuwa na wasiwasi. Apokee ufunuo kikamilifu, kisha ataukuta umechorwa moyoni mwake bila mabadiliko. Hivyo ndivyo hasa kilivyotokea. Agizo hili, hata hivyo, limehifadhiwa pale pale lilipotokea. Je, haitolewi kwa maneno ya Mungu mwenyewe? Neno la Mungu hakika litabaki mahali pake, bila kujali lengo lolote analolihusu. Aya hizi nne, basi, ni maneno aliyosema Yeye, na kwa hiyo zinabaki katika Kitabu Chake kama sehemu nyingine yake. Kwa kweli, kuhifadhi aya hizi nne katikati ya sura kunaashiria ukweli wa kutia moyo kuhusu maneno yote ya Mungu, bila kujali lengo lake ni lipi. Inatuambia kwamba kila neno alilomwambia Mjumbe Wake, Muhammad ﷺ, limerekodiwa; herufi moja haijapotea.

Then it will be for Us to make its meaning clear.” (Verses 16-19) This instruction is given to the Prophet to reassure him that the revelation of the Qur’an, its preservation, collection and explanation of its message are left to the Almighty, the Author of the Qur’an. The Prophet’s own role is to receive the message and deliver it as he receives it. Therefore, he need not worry. He should receive the revelation in full and then he will find it engraved in his heart without change. This was exactly what happened. This instruction, however, has been retained at the precise point where it occurred. Is it not given in God’s own words? God’s word is sure to stay in place, whatever purpose it addresses. These four verses, therefore, represent words He said, and therefore, they stay in His book like the rest of it. In fact, retaining these four verses in the middle of the surah points to an inspiring truth concerning all God’s words, whatever their purpose happens to be. It tells us that every word God said to His Messenger, Muhammad (peace be upon him), has been recorded; not a single letter has been lost.

Moyo wa binadamu, unaposikiliza sura hii, unatambua kwamba hakuna njia ya kutoroka. Mwanadamu atalazimika kuhesabiwa kwa matendo yake, wala hakuna yeyote wa kumlinda dhidi ya Mungu. Kuwepo kwake, katika maisha haya na katika maisha ya akhera, kumeamuliwa na Mungu, kwa mujibu wa elimu yake na mipango yake.

As it listens to this surah, the human heart realizes that there is no escape. Man will have to account for his deeds, with no one to protect him from God. His existence, in both this life and the life to come, is determined by God, according to His knowledge and planning.

Wakati huohuo, mwanadamu anacheza-cheza na kujiona kuwa muhimu mno: "Hakuamini wala hakuswali, bali alikadhibisha na kugeuka, kisha akarudi kwa watu wake akiwa na kiburi." (Aya 31-33) Mwanadamu anapokabiliwa na idadi kubwa hii ya ukweli, picha na athari maalum, anapewa onyo la kimyakimya lakini lenye nguvu sana: "Hakika maangamizi yako, ewe mwanadamu, yanakaribia zaidi na zaidi, na tena yanakaribia zaidi na zaidi." (Aya 34-35)

Meanwhile, man plays around and thinks himself too important: “He neither believed nor prayed, but denied the truth and turned away, then he went back to his people full of arrogance” (Verses 31-33) As he faces this large number of truths, images and special effects, man is given an implicit but highly effective warning: “ Your doom, man, comes nearer and nearer, and ever nearer and nearer” (Verses 34-35)

Tunaona jinsi sura hii inavyoshughulikia ukaidi wa mwanadamu dhidi ya ujumbe wa Mwenyezi Mungu, ikimfanya ahisi kwa uwazi kabisa uzito wa mafundisho yake kuhusu ufufuo, nafsi ya binadamu, na kipimo sahihi cha maisha. Inamwambia kwamba Qur'ani pia ni jambo zito sana: hakuna herufi hata moja katika Qur'ani itakayopotea kamwe, kwa kuwa yote ni maneno ya Mwenyezi Mungu mwenyewe.

We see how the surah deals with mans obstinate rejection of the divine message, making him feel, in all clarity, the seriousness of its discourse about resurrection, the human soul and the accurate measure of life. It tells him that the Qur’an is also a very serious matter: not a single letter of it will ever be lost because it is all God’s own words.

Tumeeleza hivyo kwa mtu mmoja mmoja ukweli na picha zilizowasilishwa katika sura hii, lakini zinaposomwa ndani ya sura yenyewe na kwa ujumla wake, huleta athari tofauti kabisa. Mfuatano wa picha hizi, jinsi zinavyofumwa pamoja, na jinsi zinavyowasilisha upande mmoja wa ukweli kwa wakati fulani kisha kutoa upande mwingine wake baadaye kidogo, ni sifa za mtindo wa kuvutia wa Qur'ani unaposema moja kwa moja na moyo wa mwanadamu. Hakuna mtindo wala mbinu nyingine yoyote inayoweza kabisa kufikia athari kama hiyo.

We have thus outlined the truths and images presented in the surah individually, but when these are read in the surah itself and as a whole they give a totally different effect. The sequence of these images, the way they are intertwined, and their presentation of an aspect of the truth at one time and then giving another aspect of it a little later are all characteristics of the Qur’an’s inspiring style as it addresses the human heart. No other style or method could possibly achieve a similar effect.