Sura hii inaweza kugawanywa katika sehemu mbili, kila moja ikihusu kanuni moja kuu ya imani. Ya kwanza ni kanuni ya ufufuo unaoambatana na mtikisiko mkubwa katika ulimwengu, ambao unaathiri jua na nyota, milima na bahari, mbingu na ardhi, wanyama wa porini na wa kufugwa, pamoja na binadamu. Kanuni ya pili ni ile ya wahyi. Sura hii ina mengi ya kusema kuhusu malaika anayebeba wahyi wa Mungu, Nabii ﷺ anayeupokea, watu wanaoelekezwa nao, na Nia Kuu ya Mwenyezi Mungu iliyoumba maumbile yao na kuwajalia wahyi huu.

This sūrah may be divided into two parts, each of them treating one major principle of faith. The first is the principle of resurrection accompanied by a great upheaval in the universe, which affects the sun and the stars, the mountains and seas, heaven and earth, wild and domestic animals, as well as man. The second principle is that of revelation. The sūrah has something to say about the angel carrying the divine revelation, the Prophet receiving it, the people addressed by it, and the Supreme Will which has shaped their nature and bestowed this revelation.

Mdundo wa sura hii ni wa harakati kali sana ambayo haiachi chochote mahali pake. Kila kitu kinatupwa mbali, kinavunjwa au kutawanywa. Harakati hizi ni kali kiasi kwamba zinasisimua na kutisha. Zinabadilisha kila hali inayojulikana na kutikisa mioyo ya watu kwa nguvu, hadi wajisikie kukosa makazi na faraja. Katika dhoruba hii ya uharibifu mkali, moyo wa mwanadamu si zaidi ya manyoya madogo, yanayopeperushwa kila upande. Hakuna ulinzi wala usalama wowote isipokuwa ule unaotolewa na Mungu, Mwenye kudumu milele. Hivyo basi, mdundo wa sura hii wenyewe una athari ya kuvuta moyo na nafsi ya mwanadamu mbali na kila kitu kinachohusishwa na usalama na amani, ili kutafuta amani, usalama na ulinzi kwa Mungu.

The rhythm of the sūrah is one of violent movement which leaves nothing in its place. Everything is thrown away, smashed or scattered. The movement is so violent that it excites and frightens. It alters every familiar situation and shakes people’s hearts violently so that they feel deprived of both shelter and reassurance. In such a violent destructive storm the human heart is no more than a little feather, blown in every direction. No protection and, indeed, no safety can be found except what is granted by God, the Eternal. Thus, the rhythm of the sūrah has, on its own, the effect of pulling man’s heart and soul away from everything associated with safety and security, in order to seek peace, safety and protection with God.

Sura hii pia ni kito cha picha zinazovutia zilizochotwa kutoka katika ulimwengu, katika hali yake ya sasa yenye uzuri, ambayo tunaifahamu, na katika hali yake siku ya Kiyama, wakati kila kitu kinachofahamika kinapobadilika kiasi cha kutotambulika. Zaidi ya hayo, sura hii imejaa maneno mazuri yanayoongeza rangi kwa picha zinazoonyeshwa. Kwa kuwa sura ni fupi sana, mdundo, picha na maneno vinaungana pamoja kutoa athari yenye nguvu na ya kudumu. Lau isingekuwa ukweli kwamba sura hii ina maneno kadhaa ambayo leo hayajulikani tena kwetu, ningependelea kutotoa maelezo juu yake. Mdundo wake na picha zake huacha athari yenye nguvu zaidi kuliko tafsiri yoyote ya kibinadamu inavyoweza kutamani kuifikia.

Jua litakapofunikwa giza, nyota zitakapoanguka na kutawanyika, milima itakapofanywa kusogea mbali, ngamia wenye mimba ya miezi kumi wataachwa bila kutunzwa, wanyama wa porini watakapokusanywa pamoja, bahari zitakapowashwa moto, roho za watu zitakapooanishwa [kama kwa kama], msichana mchanga aliyezikwa akiwa hai ataulizwa kwa kosa gani aliuawa, kumbukumbu zitakapofunuliwa, anga litakapovuliwa, moto wa Jahannamu utakapowashwa kwa nguvu, na Pepo itakapokaribishwa, kila nafsi itajua kile ilichokitanguliza. (Aya 1-14)

When the sun is darkened, when the stars fall and disperse, when the mountains are made to move away, when the camels, ten months pregnant, are left untended, when the wild beasts are brought together, when the seas are set alight, when people’s souls are paired [like with like], when the infant girl, buried alive, is asked for what crime she was slain, when the records are laid open, when the sky is stripped bare, when hell is made to burn fiercely, when paradise is brought near, every soul shall know what it has put forward. (Verses 1-14)

Aya hizi zinaeleza picha ya msukosuko mkubwa unaoukumba ulimwengu wote.

These verses sketch a scene of great upheaval which envelops the whole universe.

Ni tukio linalofichua kila siri iliyolindwa na halimwachi chochote kikiwa kimefichwa.

It is an event which reveals every guarded secret and leaves nothing hidden away.

Kila mwanadamu atakabiliwa na yale aliyoyatanguliza kwa ajili ya siku ya hesabu na hukumu. Matukio makubwa yaliyotajwa yanaonyesha kwamba hali ya sasa inayofahamika ya ulimwengu, pamoja na mshikamano wake kamili, mwendo wake uliopimwa, mahusiano yake yanayodhibitiwa, yaliyokamilishwa na Muumba ambaye kazi yake haina kasoro, itapata uharibifu kamili.

Every human being faces what he has put forward for the day of reckoning and judgement. The great events mentioned indicate that the present familiar state of the universe, with its perfect harmony, measured movement, controlled relations, perfected by the Maker whose work is flawless, will suffer a complete break down.

Jukumu lake litakuwa limekamilika. Pamoja na viumbe vyote, litahamia katika awamu mpya iliyopangwa tangu awali, isiyofanana na chochote tunachokijua duniani hapa.

Its role will be finished. Along with all creation, it will move into a new predetermined phase of life, unlike anything known to us in this world.

Sūrah hii inalenga kuthibitisha vyema wazo hili la mabadiliko makubwa yasiyoepukika katika nyoyo na akili za watu, ili wasiweke umuhimu mkubwa au kabisa katika thamani na mali za dunia hii, ingawa hizi zinaweza kuonekana kuwa na matokeo ya kudumu.

"Wakati msichana mchanga aliyezikwa akiwa hai atakapoulizwa kwa dhambi gani aliuawa." (Aya 8-9)

“When the infant girl, buried alive, is asked for what crime she was slain.” (Verses 8-9)

Thamani ya maisha ya binadamu lazima ilikuwa imeshuka chini sana katika jamii ya Waarabu kabla ya Uislamu.

The value of human life must have sunk very low in pre-Islamic Arabian society.

Kulikuwa na desturi ya kuwazika hai watoto wa kike, kwa hofu ya aibu au umaskini.

There existed a convention of burying young girls alive, for fear of shame or poverty.

Qur'ani inaeleza desturi hii ili kuonyesha ukatili wake na kuilaani kama desturi ya ujinga, yaani jāhiliyyah. Kulaaniwa kwake kunaendana kikamilifu na lengo lililotangazwa la Uislamu, yaani kuiangamiza jāhiliyyah na kuwaokoa wanadamu kutokana na kuzama katika kina chake. Katika Sūrah 16, Al-Nahl (Nyuki), tunasoma katika tafsiri: "Mmoja wao anapobshiriwa kuzaliwa kwa mtoto wa kike, uso wake hugeuka mweusi, na hujaa hasira na huzuni moyoni. Kwa sababu ya habari hiyo mbaya, hujificha mbali na watu: je, amweke pamoja na aibu, au amzike chini ya mchanga? Ni hukumu mbaya walioihukumu." (16:58-9) Na katika Sūrah 17, Al-Isrā' (Safari ya Usiku): "Msiwaue watoto wenu kwa kuogopa umaskini. Sisi ndio tutakaowaruzuku wao na nyinyi." (17:31)

The Qur’ān describes this practice in order to portray its horror and denounce it as a practice of ignorance or jāhiliyyah. Its condemnation fits in perfectly with the declared aim of Islam, to destroy jāhiliyyah and save mankind from sinking to its depths. In Sūrah 16, The Bee, we read in translation: “When the birth of a girl is announced to one of them, his face grows dark and he is filled with rage and inward gloom. Because of the bad news he hides himself from everybody: should he keep her with disgrace or bury her under the dust? How ill they judge.”(16:58-9) And in Sūrah 17, The Night Journey: “You shall not kill your children for fear of want. We will provide for them and for you.”(17:31)

Wasichana waliuawa kwa njia ya kikatili sana. Walizikwa wakiwa hai! Waarabu walitumia njia mbalimbali za kufanya hivyo. Baadhi yao wangemwacha msichana hadi umri wa miaka sita. Kisha baba angemwambia mkewe amvalishe msichana nguo zake bora na kumtengeneza vizuri kwa sababu angekwenda kuwatembelea wakwe zake watarajiwa. Baba angekuwa tayari amechimba shimo kwa ajili yake jangwani. Msichana alipofika hapo, baba angemwambia kwamba shimo hilo ni kisima kisha amwambie aangalie chini yake. Msichana akiwa amesimama pembezoni mwa shimo, baba angemsukuma ndani ya shimo, na alipokuwa akianguka, angemrushia mchanga na kumzika. Katika baadhi ya kabila, mwanamke mjamzito alipokaribia kujifungua, alikaa juu ya shimo ardhini. Mtoto alipozaliwa, kwanza alibaini jinsia yake. Kama alikuwa mvulana, alimchukua nyumbani, na kama alikuwa msichana, alimtupa shimoni na kumzika. Baba ambaye aliamua kutomzika binti yake akiwa hai, alimlea katika hali ya umaskini hadi alipokuwa mkubwa wa kutosha kuchunga kondoo au ng'ombe, akimpa vazi moja tu la sufu mbaya la kuvaa na kumfanya afanye kazi hiyo.

Sehemu ya pili ya sura inaanza kwa aina ya kiapo kinachotumia baadhi ya picha nzuri sana za ulimwengu. Kwa msingi, kiapo hiki kinatolewa kuthibitisha asili ya wahyi, malaika anayeubeba, na Mtume anayeupokea na kutufikishia, pamoja na mitazamo ya watu kuhusu wahyi huo, yote kulingana na mapenzi ya Mungu: "Naapa kwa nyota zinazorejea, zinazokimbia kwa kasi na kujificha, na kwa usiku unapoingia giza, na kwa alfajiri inapoanza kupumua, hakika huu ni ujumbe wa Mjumbe mtukufu na mwenye nguvu, mwenye nafasi salama mbele ya Mola wa Arshi. Anatiiwa mbinguni, mwaminifu kwa amana yake. Mwenzenu wa zamani si mwendawazimu. Alimwona kwenye upeo ulio wazi. Hakinai juu ya siri za ghaibu. Huu si usemi wa shetani aliyelaaniwa. Basi mnakwenda wapi?"

The second part of the sūrah opens with a form of oath using some very beautiful scenes of the universe. Essentially, this oath is made to assert the nature of revelation, the angel carrying it, and the Messenger receiving and delivering it to us, as well as people’s attitudes to it, all in accordance with God’s will: “I swear by the turning stars, which move swiftly and hide themselves away, and by the night as it comes darkening on, and by the dawn as it starts to breathe, this is truly the word of a noble and mighty messenger, who enjoys a secure position with the Lord of the Throne. He is obeyed in heaven, faithful to his trust. Your old friend is not mad. He saw him on the clear horizon. He does not grudge the secrets of the unseen. It is not the word of an accursed devil. Whither then are you going?

Hii ni ukumbusho tu kwa wanadamu wote, kwa wale miongoni mwenu wanaotaka kuwa wanyoofu. Lakini hamuwezi kutaka isipokuwa kwa mapenzi ya Mwenyezi Mungu, Mola wa viumbe vyote.” (Aya 15-29)

This is only a reminder to all mankind, to those of you whose will is to be upright. Yet, you cannot will except by the will of God, Lord of all the worlds.” (Verses 15-29)

Nyota zinazorejelewa hapa ni zile zinazozunguka katika mzunguko wake, na zinatambulika kwa mwendo wake wa kasi na kutoweka kwa muda. Katika kutafsiri maandishi haya ni lazima tuache mafumbo ya Kiarabu yanayolinganisha nyota hizi na paa wanaokimbia kwa kasi kubwa kuelekea makazi yao, kisha hupotea kwa muda na kuonekana tena mahali pengine. Mfano huu unaongeza uhai na uzuri mkubwa katika maelezo ya mwendo wa nyota, na unaakisi mdundo mzuri wa usemi huo.

The stars referred to here are those which turn in their orbit, and are characterized by their swift movement and temporary disappearance. In translating the text we have to forego the metaphor used in Arabic which draws an analogy between these stars and the deer as they run at great speed towards their homes, disappear for a while and then reappear at a different point. This metaphor adds considerable liveliness and beauty to the description of the movement of the stars, which echoes the fine rhythm of the expression.

Kadiri Qur'ani inavyoelezea matukio haya kwa ufupi lakini kwa uhai mkubwa, inaanzisha uhusiano wa kiroho kati yao na mwanadamu. Kwa hiyo, tunaposoma, tunahisi nguvu ya Muumba aliyeviumba viumbe hivi, pamoja na ukweli ambao tunaitwa kuuamini. Ukweli huu unatajwa kwa namna inayolingana kikamilifu na mada kuu ya sura hii: "Hakika hii ni kauli ya Mjumbe mtukufu, mwenye nguvu, mwenye cheo salama kwa Mwenye Kiti cha Enzi. Anatiiwa mbinguni, na ni mwaminifu wa amana yake." (Aya 19-21) Qur'ani hii, pamoja na maelezo yake ya Siku ya Hukumu, ni kauli ya Mjumbe mtukufu, mwenye nguvu, yaani Jibril, au Gabriel, malaika aliyeibeba na kumfikishia Muhammad ﷺ.

As the Qur’ān makes this brief, full-of-life description of these phenomena it establishes a spiritual link between them and man, with the result that, as we read, we feel the power which created these phenomena, and the truth which we are called upon to believe. This truth is then stated in a manner which fits in superbly with the general theme of the sūrah: “This is truly the word of a noble and mighty messenger, who enjoys a secure position with the Lord of the Throne. He is obeyed in heaven, faithful to his trust.” (Verses 19-21) This Qur’ān with its description of the Day of Judgement is the word of a noble and mighty messenger, i.e. Jibrīl or Gabriel, the angel who carried and delivered it to Muĥammad (peace be upon him).

Sūrah kisha inatoa maelezo ya mjumbe huyu aliyechaguliwa. Yeye ni "mtukufu", aliyeheshimiwa na Mungu ambaye anasema kwamba yeye ni "mwenye nguvu", jambo linalodokeza kwamba nguvu kubwa inahitajika kubeba na kuwasilisha Qur'ani. "Mwenye cheo salama mbele ya Mola wa Kiti cha Enzi." (Aya ya 20) Ni heshima kubwa kiasi gani kwa Jibrīl kuwa na cheo kama hicho mbele ya Mola wa ulimwengu. "Anatiiwa mbinguni", yaani na malaika wengine. Pia yeye ni "mwaminifu katika amana yake", akibeba na kutekeleza ujumbe.

The sūrah then gives a description of this chosen messenger. He is ‘noble’, honoured by God who says that he is ‘mighty’, which suggests that considerable strength is required to carry and convey the Qur’ān. “Who enjoys a secure position with the Lord of the Throne.” (Verse 20) What a great honour for Jibrīl to enjoy such a position with the Lord of the universe. “He is obeyed in heaven”, i.e. by the other angels. He is also “faithful to his trust”, carrying and discharging the message.

Sifa hizi zinaleta hitimisho thabiti: kwamba Qur'ani ni ujumbe mtukufu, wenye nguvu na wa hali ya juu, na kwamba Mungu anamjali kwa namna ya pekee mwanadamu. Ni dhihirisho la kujali huku kwamba amemchagua malaika wa hadhi ya Jibrīl kuleta ufunuo Wake kwa mtu aliyemchagua kuwa Mtume Wake, Muhammad ﷺ. Mwanadamu anapotafakari kujali huku kwa Mungu anapaswa kuwa mnyenyekevu. Kwani yeye mwenyewe ana thamani ndogo sana katika ufalme wa Mungu, lau si kujali kunakomfanyia Mungu na heshima Anayompa.

Sura hiyo kisha inatukumbusha kwamba ni juu ya kila mtu kuchagua kama atafuata njia iliyo sahihi au la. Kwa kuwa Mungu amewapa kila mtu hiari yake, basi kila binadamu anawajibika kwa nafsi yake: "Kwa wale kati yenu wanaotaka kunyooka" {(Aya ya 28)}, yaani, kufuata uongozi wa Mungu. Shaka zote zimeondolewa, visingizio vyote vimejibiwa kwa taarifa hii iliyo wazi ya ukweli wote unaohusika. Njia iliyo sahihi imeonyeshwa kwa kila mtu anayetaka kunyooka. Basi, yeyote atakayefuata njia nyingine atabeba jukumu la matendo yake.

The sūrah then reminds us that it is up to every individual to choose whether to follow the right path or not. Since God has granted everyone his or her free will, then every human being is responsible for himself: “To those of you whose will is to be upright”, (Verse 28) that is to say, to follow God’s guidance. All doubts have been dispelled, all excuses answered by this clear statement of all the relevant facts. The right path has been indicated for everyone who wishes to be upright. Anyone who follows a different path shall, therefore, bear the responsibility for his actions.

Kuna, ndani ya nafsi ya binadamu na katika ulimwengu kwa ujumla, ishara nyingi zinazomwita kila mwanamume na kila mwanamke kufuata njia ya imani. Ishara hizi zinaonekana wazi kabisa na zina athari kubwa, hivyo mtu anahitaji kufanya jitihada thabiti ili kuzikataa, hasa anapovutiwa nazo kwa namna ya kuamsha na ya kushawishi ya Qur'ani. Kwa hiyo, ni mapenzi ya mwanadamu mwenyewe ndiyo yanayomwongoza mbali na uongozi wa Mungu. Hana udhuru mwingine wala sababu nyingine.

There are, in the human soul and in the universe at large, numerous signs which beckon every man and woman to follow the path of faith. These are so clearly visible and so powerful in their effect that one needs to make a determined effort to turn one’s back on them, especially when one’s attention is drawn to them in the stirring, persuasive manner of the Qur’ān. It is, therefore, man’s own will which leads him away from God’s guidance. He has no other excuse or justification.

Sura inahitimishwa kwa kusema kwamba chanzo cha kila kitu na nguvu inayotenda ni mapenzi ya Mwenyezi Mungu: "Nyinyi hamuwezi kutaka isipokuwa kwa kutaka kwa Mwenyezi Mungu, Mola wa viumbe vyote." (Aya 29) Tunaona kwamba Qur'ani hutoa kauli za aina hii kila inapotajwa kutaka kwa binadamu au kwa viumbe kwa ujumla. Sababu yake ni kwamba Qur'ani inataka kuweka wazi kabisa misingi mikuu ya imani. Miongoni mwa misingi hiyo ni kwamba kila kitu katika ulimwengu kiko chini ya mapenzi ya Mwenyezi Mungu. Hakuna mtu mwenye matakwa yanayojitegemea na yale ya Mwenyezi Mungu. Kwamba Yeye amempa binadamu hiari ni sehemu ya mapenzi yake mwenyewe ya kiungu, kama mambo mengine yote. Vivyo hivyo, Alivyowapa malaika uwezo wa kumtii kikamilifu na kabisa na kutekeleza amri zake zote.