Katika sehemu yake ya mwanzo, yenye aya kumi na tano za kwanza, sura hii inazungumzia ufufuo na kukataliwa kwake na makafiri, ambao wanashangaa kwamba hata kutajwa kwake kuwepo, achilia mbali kuthibitishwa. Qur’an, hata hivyo, haishughulikii tu kukataa kwao ukweli wa ufufuo, bali pia inalenga kuirudisha akili zao zilizopotoka kwenye njia sahihi. Kwanza inajaribu kuamsha mioyo yao, ikiwatahadharisha kutafakari ukweli mkubwa ulio wazi katika ulimwengu. Haiwashirikishi katika mjadala wowote wa kiakili kuhusu ufufuo; badala yake, inajaribu kuleta uhai ndani ya mioyo na akili zao ili waweze kutafakari. Inawawekea mbele ukweli ulio wazi katika kila kitu kinachowazunguka ili waitikie. Mbinu hii ina nguvu sana, na ni mbinu ambayo wale wanaonadi ujumbe wa Mwenyezi Mungu wanapaswa kuisoma kwa makini.

In its initial section, comprising the first 15 verses, the surah speaks about resurrection and its denial by the unbelievers who wonder that it should even be mentioned, let alone asserted. The Qur’an, however, not only addresses their denial of the truth of resurrection, it also aims to put their deviant minds back on the right track. It tries first to awaken their hearts, alerting them to contemplation of the great truths that are clearly manifest in the universe. It does not engage them in any intellectual argument about resurrection; instead, it tries to bring life into their hearts and minds so that they can reflect. It puts before them the truth that is clearly evident in everything around them so that they will respond. This method is especially effective and is one that should be carefully studied by advocates of the divine message.

Sura hii inaanza kwa kiapo kwa herufi Qaf na kwa Qur'ani tukufu, ambayo imeundwa kwa herufi kama Qaf. Kwa kweli, hii ndiyo herufi ya kwanza ya neno ‘Qur'an’. Sura haitaji kile kiapo kinachohusu, na hivyo inakiacha kama njia ya kufungua mlango kwa chochote ambacho sura inataka kusema. Kwa hiyo, kiapo kinatumika kutuonya kwamba kinachofuata ni cha umuhimu mkubwa. Hiki ndicho hasa kinachokusudiwa, kwani sura mara moja inahama kutoka kwenye kiapo kwa kutumia kiunganishi bal, ambacho hakina tafsiri ya moja kwa moja katika Kiingereza.1 Sasa inaanza kujadili mshangao wao kuhusu kile ambacho Mjumbe wa Mwenyezi Mungu na Qur'ani wanasema kuhusu wafu kufufuliwa: “Lakini wasioamini wanaona ajabu kwamba mwonyaji kutoka miongoni mwao amewajia, nao wakasema:

The surah begins with an oath by the letter Qaf and by the glorious Qur’an, which is composed of letters like Qaf. In fact, this is the first letter of the word ‘Qur’an’. The surah does not mention the subject matter of the oath, leaving it as a way to open the door to whatever the surah wants to say. Thus, the oath serves to alert us to the fact that what comes afterwards is momentous. This is indeed what is intended, as the surah immediately moves away from the oath using the conjunction bal, which has no English equivalent.1 It now begins to discuss their amazement at what God’s Messenger and the Qur’an say about the dead being brought back to life: “But the unbelievers deem it strange that a wamer from among themselves should have come to them and they say:

Sura sasa inafungua kurasa kadhaa za kitabu cha historia ya binadamu, ikizungumzia hatima ya jamii zilizopita ambazo zilibishana kuhusu ufufuo kwa namna ile ile ambayo makafiri wa Kiarabu walivyofanya, na ambazo vilevile zilikanusha ujumbe wa Mwenyezi Mungu. Matokeo yake, zilijipatia adhabu ya Mwenyezi Mungu isiyoepukika:

The surah now opens some pages of the book of human history, speaking of the fate of past communities who argued about resurrection in the same way as did the Arab unbelievers, and who similarly denied Gods messages. As a result, they incurred Gods inevitable punishment:

Kabla ya watu hawa wasioamini, watu wa Nuhu pia walikanusha, kama walivyofanya watu wa al-Rass, Thamud, Ad, Firauni, ndugu wa Lut, watu wa mabonde yenye miti, na watu wa Tubba. Wote hao walikanusha Mitume wa Mwenyezi Mungu, na kwa sababu hiyo maonyo Yangu yakatimia. Je, Sisi tulichoka kwa kuumba kwa mara ya kwanza? Hata hivyo wao bado wana shaka juu ya uumbaji wa pili.

Long before these unbelievers Noah's people also disbelieved, as did the people ofal-Rass, Thamud, (Ad, Pharaoh, Lot's brethren, the dwellers of the wooded dales and the people of Tubba they all disbelieved God's messengers, and therefore My warnings came true. Were We worn out by the first creation? Yet they are still in doubt about a second creation.

(Mistari 12-15)

(Verses 12-15)

Al-Rass inamaanisha kisima ambacho hakuna ukuta uliojengwa juu yake, na al-Ayka inamaanisha eneo lenye miti minene. Watu wa al-Ayka huenda wanamrejelea watu wa Shu'ayb. Hatuna taarifa kuhusu watu wa al-Rass zaidi ya marejeo haya hapa na marejeo mengine yanayofanana nayo katika Surat al-Furqan (25: 38). Hali hiyo hiyo inatumika kwa watu wa Tubba', jina la cheo lililotumiwa na wafalme wa Yemen wa nasaba ya Himyar. Makabila mengine yaliyotajwa katika kifungu hiki kifupi yanajulikana kwa yeyote anayesoma Qur'an.

Al-Rass signifies a well over which there is no built wall, and the dales signifies an area thick with trees. The people of the wooded dales most probably refer to Shucaybs people. We have no information about the people of al-Rass other than this reference here and a similar one in Surah al-Furqdn, (25: 38) The same applies to the people of Tubba(, a tide used by the Yemeni kings of the Himyar dynasty. The other peoples mentioned in this short passage are known to anyone who reads the Qur’an.

Madhumuni ya marejeleo haya mafupi kuhusu watu hawa hakika si kutoa maelezo ya kina juu yao. Ni ukumbusho tu wa hatima ya jamii zilizokufuru za zamani. Jambo la kuzingatia ni kwamba aya inataja kwamba kila moja lilikanusha 'Mitume ya Mungu', kwa wingi. Hii inasisitiza umoja wa ujumbe wa kimungu, kwani Mitume wote walihubiri imani moja. Hivyo, yeyote anayemkanusha mmoja wa Mitume ya Mungu, kwa kweli amewakanusha wote, kwa sababu anakataa ujumbe uleule walioletewa wote. Mitume ya Mungu ni ndugu wanaounda jumuiya moja. Wao ni kama mti wenye mizizi inayoenea nyuma mbali katika wakati. Kila tawi la mti huo linadhihirisha sifa zake zote muhimu, likitoa picha ya mti mzima.

Sehemu ya pili ya sura inaendelea na mada ya ufufuo.

The second part of the surah continues with the theme of resurrection.

Ililenga kuwagusa mioyo ile inayokataa ufufuo kwa mtazamo mpya, lakini inatoa kauli za kutisha. Inazungumzia ufuatiliaji sahihi uliotajwa katika Utangulizi. Inatoa picha wazi za ufuatiliaji huo, kisha picha za mwanadamu katika uchungu wa kufa, kisha tunaona kufunguliwa kwa kumbukumbu na hesabu, kabla ya kuonyeshwa jahannamu ikifunguka kupokea wale waliopangiwa kuingia humo. Kila kundi jipya linapotupwa humo, huuliza kama linaweza kupata zaidi. Hili linapingwa na picha ya pepo na heshima na neema anazopewa wakazi wake.

It seeks to treat those hearts that deny resurrection from a new angle, but makes some frightening statements. It speaks about the accurate monitoring to which reference has been made in the Prologue. It presents clear images of this monitoring, followed by images of man in the throes of death, then we see the opening of records and the reckoning before we are shown hell opening to receive those destined for it. Whenever a new group of them are thrown into it, it asks whether it can have some more. This is contrasted by the scene of heaven and the honour and favours bestowed on its dwellers.

Ni safari moja inayoanza kwa kuzaliwa, kupita kwenye kifo na kuishia kwa ufufuo na hesabu ya matendo. Ni safari endelevu isiyokatika, inayoonyesha njia pekee ambayo ni lazima tuipitie. Katika safari yote tuko mikononi mwa Mungu na chini ya uangalizi wake makini. Hatuwezi kutoroka.

It is a single journey that begins with birth, goes through death and ends with resurrection and deed reckoning. It is a continuous, uninterrupted journey, charting the only way we must travel. Throughout the journey we are in God’s hands and under His careful watch. We cannot escape.

Tunapotambua jambo hili, mioyo yetu hujaa heshima kuu na hofu.

When we realize this, our hearts are filled with awe and apprehension.

Je, tunapaswa kuhisije vinginevyo tunapotambua kwamba tumo mikononi mwa Mwenyezi Mungu, Mwenye Nguvu Zote, anayejua mawazo yetu ya ndani kabisa na asiyeacha chochote bila kukiona?

How else should we feel realizing that we are in the hands of the Almighty who knows our innermost thoughts and who overlooks nothing?

Wakati yeyote kati yetu anapofikiria kwamba mamlaka, pamoja na akili zao zote na waandishi wao wa habari, wanatufuatilia, wakifuata nyayo zetu, tunasumbuka na kuhangaika. Tunapoteza subira yetu na usawaziko wetu. Bila kujali jinsi mtandao wa ujasusi ulivyo mpana na unavyofikia mbali, yeyote kati yetu, hata hivyo, anaweza kuepuka umakini wake mara tu tunapofunga mlango wetu au midomo yetu.

Ni Sisi tuliyemuumba mwanadamu, na Sisi tunajua nafsi yake inavyomnong'oneza, nasi tu karibu naye kuliko mshipa wa shingo yake; kwa vipokezi viwili vilivyowekwa kurekodi, kimoja upande wake wa kulia na kingine upande wa kushoto, kila neno analolitamka [linaandikwa na] mlinzi aliyepo daima. (Aya 16—18)

It is We who have created man, and We know what his soul whispers to him. We are closer to him than his jugular vein; with two receptors set to record, one on his right and one on his left, every word he utters [is noted down by] an ever-present watcher, (verses 16—18)

Kifungu cha kwanza katika aya hizi, 'ni Sisi ambao tumemuumba binadamu,' kinaonyesha ujumbe wake. Mtu anayetengeneza mashine ndiye anayejua vizuri zaidi jinsi inavyokusanywa na jinsi inavyofanya kazi. Mtengenezaji wake hakuiumba, kwa kuwa yeye si mtu aliyeanzisha vifaa vilivyotumika katika kuitengeneza; ni yeye tu aliyeibuni na kuitengeneza. Hili linalinganishwaje na Muumba anayeanzisha vitu vyote? Binadamu ameumbwa kwa mkono wa Mungu, na Mungu anajua kila undani kumhusu. Kwa hiyo anasema: "Tunajua anayonong'oneza nafsi yake." (Aya ya 16) Hivyo binadamu anatambua kwamba mawazo yake ya ndani yako wazi. Hakuna kitu kilichofichika. Hata minong'ono ya nafsi yake, ijapokuwa ni ya siri, inajulikana kwa Mungu, kwa maandalizi ya Siku ya Hesabu, ambayo watu mara nyingi huikataa.

The first clause in these verses, 'it is We who have created man, indicates its message. A person who makes a machine is the one who best knows how it is put together and how it functions. Its maker did not create it, because he is not the one who originated the material used in its making; he is only the one who designed and manufactured it. How does this compare with the Creator who originates all things? Man is made by God’s hand, and God knows every little detail about him. Hence He says: "We know what his soul whispers to him." (Verse 16) Thus man realizes that his inner thoughts are laid open. Nothing is hidden. Even the whispers of his soul, secret as these may be, are known to God, in preparation for the Day of Reckoning, which people often deny.

"Sisi ni karibu naye kuliko mshipa wa shingo yake" (Aya ya 16). Karibu kuliko mshipa unaosafirisha damu yake! Usemi huu unaelezea waziwazi mkono unaodhibiti na uangalizi wa moja kwa moja. Mtu akiwaza ukweli huu, hakika atahisi kutetemeka mgongoni. Mtu angeelewa kwa kina maana ya kauli hii, asingethubutu kusema neno lolote lisilompendeza Mungu. Asingeruhusu hata wazo la kupita tu linalopingana na lile linalokubalika kwa Mungu. Kauli hii inatosha kumfanya mtu awe mwangalifu, daima macho.

"We are closer to him than his jugular vein” (Verse 16) Closer than the vein that transports his blood! This expression clearly describes the hand in control and the direct watch. When man imagines this fact, he is bound to experience a shiver down his spine. If man really understood the import of this statement, he would not dare say a single word that does not please God. He would not even allow a fleeting thought that is contrary to what is acceptable to God. This statement is sufficient to make man careful, always alert.

Huo ndio ukurasa wa maisha, ambao unafuatiwa katika kitabu cha binadamu na ukurasa wa kifo kinachokaribia: "Mshtuko wa kifo huleta ukweli wote: Huu ndio ulioujaribu kuukimbia." (Aya ya 19) Hakuna kitu ambacho binadamu anajaribu kukikimbia zaidi ya kifo. Hata hujaribu kuufukuza wazo la kifo akilini mwake. Lakini atawezaje kufanya hivyo wakati kifo ni mtafutaji asiyekoma? Kinaendelea na msafara wake thabiti, na hakikosi wakati wake uliowekwa. Kutajwa tu kwa "mshtuko wa kifo" kunatuma mtetemeko katika mioyo jasiri. Lakini tukio linapoonyeshwa, anaambiwa: "Huu ndio ulioujaribu kuukimbia." Sauti hiyo peke yake inamfanya atetemeke wakati bado amejaa uhai. Vipi itakapomwambiwa akiwa katika mateso ya kufa? Imepokewa kwa usahihi kwamba kifo kilipokaribia kwa Mtume ﷺ, alifuta jasho usoni mwake na kusema: "Utukufu wote ni wa Mungu! Kifo kina mshtuko wake!" [Amepokea al-Bukhari na Muslim.] Alisema hivi, ingawa alikuwa amechagua kuwa pamoja na Mungu, akitamani kumwona. Basi vipi kuhusu watu wa kawaida?

That was the page of life, which is followed in mans book by the page of approaching death: “ The stupor of death brings with it the full truth: This is what you tried to escape.” (Verse 19) There is nothing man tries to escape more than death. He even tries to banish the thought of death from his mind. Yet how can he do so when death is a seeker that never stops. It continues its steady march, and never misses its appointed time. The mere mention of* the stupor of death" sends a shiver into brave hearts. Yet as the scene is shown, it is said to him: “This is what you tried to escape.” The mere sound makes him shudder when he is still full of life. How about if it is said when he is in the throes of death? It is authentically reported that when death was approaching the Prophet, he wiped sweat off his face and said: “All glory be to God! Death has its stupor!” [Related by al-Bukhari and Muslim.] He said this, even though he had chosen to be in God’s company, longing to see Him. So how about ordinary mortals?

Ni jambo la kuzingatiwa kwamba ukweli wenyewe unatajwa hapa: "Kiwewe cha mauti huleta ukweli wote kamili." (Aya ya 19) Hii inaashiria kwamba mwanadamu huona ukweli wote anapokaribia kufa. Ukweli unamdhihirikia kikamilifu. Anaona yale ambayo hakuyajua, na yale ambayo alikuwa akiyakanusha. Sasa imechelewa mno kwa chochote kinachoweza kumnufaisha. Imechelewa mno kwa toba, imani, au kurekebisha mienendo. Wasiomwamini walikanusha ukweli huu hasa, na kukanusha kwao kulisababisha machafuko kwao. Sasa wanapotambua yote haya, imechelewa mno kwao kufanya lolote kuhusu hilo.

It is noteworthy that truth itself is mentioned here: “ The stupor of death brings with it the full truth." (Verse 19) This suggests that a human being sees the whole truth as he is about to die. The truth appears to him fully exposed. He sees what he did not know, and what he used to deny. It is, now too late for anything that may benefit him. It is too late for repentance, belief or the mending of ways. The unbelievers denied this very truth and their denial caused them confusion. Now that they realize all this, it is too late for them to do anything about it.

Sehemu ya mwisho ya sura inafanana na mdundo wa mwisho wa wimbo, kwani inarudia nota zake zenye nguvu zaidi kwa mwendo wa haraka zaidi. Inajumuisha picha fupi ya historia na hatima ya wasioamini waliotangulia, picha kutoka kitabu wazi cha ulimwengu, na tukio jipya kutoka Siku ya Kiyama, yote hayo yakiambatana na amri nzito na yenye kuhamasisha.

The final pan of the surah sounds like the final beat of a tune, as it repeats its strongest notes to an even faster time. It includes a glimpse of history and the fate of earlier unbelievers, an image from the open book of the universe and a new scene from the Day of Judgement, all coupled with a serious and inspiring directive:

Ni karne ngapi, zenye nguvu zaidi kuliko hawa, tumewaangamiza kabla ya hawa? Walizunguka katika nchi wakitafuta mahali pa kukimbilia. Katika haya kuna ukumbusho kwa kila mwenye moyo unaoelewa, au anayesikiliza kwa makini na kuona. Hakika tumeziumba mbingu na ardhi na kila kilichomo baina yake katika siku sita, wala uchovu haukutugusa kamwe. Basi vumilia kwa yale wanayosema, na tukuze utukufu wa Mola wako Mlezi usio na mwisho kabla ya kuchomoza jua na kabla ya kuzama kwake; na usiku pia mtukuze, na mwishoni mwa kila sala. Na sikiliza siku ambayo mwitaji ataita kutoka mahali pa karibu, siku ambayo kwa kweli watasikia ule mlio mkubwa; hiyo ndiyo siku watakapotoka [kaburini]. Ni Sisi tunaotoa uhai na kuleta kifo; na kwetu Sisi ndiko kurejea kwao wote. Siku ardhi itakapopasuka kutoka kila upande wao, wakikimbilia nje. Kukusanywa huko ni jambo jepesi kwetu. Sisi tunajua kikamilifu wanayosema. Wewe si mtu wa kuwalazimisha. Basi wakumbushe, kwa Qur'ani, wale wanaoogopa onyo Langu. (Aya 36-45)

How many a generation, far greater in power, have We destroyed before these [unbelievers]? They wandered through the lands seeking a place of refuge. In this there is a reminder for everyone who has an alert heart, or one who attentively listens and sees. We have indeed created the heavens and the earth and all that is in between in six days. No weariness could ever touch Us. Bear, then, with patience whatever they may say, and extol your Lord's limitless glory before the rising of the sun and before its setting; and in the night, too, extol His glory, and at the end of every prayer. And listen out for the day when the caller will call from a nearby place, the day when they will in truth hear the mighty blast; that is the day when they will come out [of their graves]. It is We who grant life and deal death; and to Us all shall return. On the day when the earth will be rent asunder all around them, letting them rush out. That gathering will be easy for Us. We are fully aware of what they say. You are not one to use coercion with them. Therefore, remind, with the Quran, those who fear My warning. (Verses 36-45)

Ingawa mambo haya yote yameshajadiliwa mapema katika sura, yanarudiwa mwishoni kwa mdundo mpya na athari iliyoongezeka. Hapa yanatajwa kwa msisitizo zaidi na kwa kasi kubwa zaidi. Hivyo yanaleta hapa athari tofauti na ile iliyotolewa na majadiliano yao ya kina zaidi awali. Hii ndiyo sifa ya mtindo wa Qur'ani.