Sehemu hii ya mwisho ya sura inapitia masuala yote ambayo sura ilishughulikia hapo awali: asili ya wahyi; uungu wa Mungu na umoja wake, na ufufuo. Haya yanapitiwa katika sehemu tofauti na kuonyeshwa kwa athari kali pamoja na mdundo ulio wazi. Lengo kuu ni kuonyesha jinsi mkono wa Mungu unavyodhibiti kila kitu katika ulimwengu. Dhana hii imefupishwa katika aya ya mwisho ya sura: "Basi Mtakatifu ni Yeye ambaye mikononi mwake mna ufalme wa kila kitu, na kwake mtarejeshwa wote." (Aya ya 83) Mkono Wake, wenye nguvu na ubunifu, umeumba wanyama wa mifugo na kuwatiisha kwa binadamu, na umemuumba binadamu kutokana na tone dogo la manii. Mkono huo huo unaweza pia kuwapa uhai mifupa iliyokuwa imesagika kuwa mavumbi, kama ulivyoianzisha mara ya kwanza. Ni mkono huu uliotoa moto kutoka kwenye mti wa kijani kibichi, na kuzileta mbingu na ardhi kuwepo. Mwishowe, una udhibiti wa kila kitu katika ulimwengu. Hii ndiyo kiini cha sehemu hii ya mwisho ya sura.

In this final part, the sūrah reviews all the issues it tackled earlier: the nature of revelation; Godhead and its oneness, and resurrection. These are reviewed in separate sections and shown with strong effects coupled with a clear rhythm. The overall aim is to show how God’s hand controls everything in the universe. This concept is summed up in the last verse of the sūrah: “Limitless, then, in His glory is He in whose hand rests the mighty dominion over all things, and to Him you all will be brought back.” (Verse 83) His hand, strong and innovative, has created cattle and subjected them to man, and created man from a mere gamete. The same hand can also give life to bones that had broken into dust, just like it originated them in the first instance. It was this hand that produced fire from the green tree and brought the heavens and the earth into being. In the end, it has control of everything in the universe. This, then, is the gist of this final part of the sūrah.

Hatukumfundisha Mtume ushairi; wala haimpasi (kuwa mshairi). Hii ni ukumbusho tu na Qur’ani iliyo wazi, ili kumwonya kila aliye hai, na neno la Mwenyezi Mungu lipate kuthibitika dhidi ya makafiri. (Aya 69-70)

We have not taught the Prophet poetry; nor is it fitting for him [to be a poet). This is but a reminder and a Qur’ān making all things clear, to warn everyone who is alive, and that the word of God be proved against the unbelievers. (Verses 69-70)

Mwanzoni kabisa, sura hii ilizungumzia suala la wahyi: “Yā Sīn. Naapa kwa Qur’ani, yenye hekima, hakika wewe ni miongoni mwa Mitume wa Mwenyezi Mungu, unayefuata njia iliyonyooka. Ni wahyi wa Mwenye Nguvu, Mwenye Rehema, ili uwaonye watu ambao baba zao hawakuonywa, kwa hiyo wao hawana habari [ya ukweli].” (Aya 1-6)

Right at the outset, the sūrah spoke about the question of revelation: “Yā Sīn. By the Qur’ān, full of wisdom, you are indeed one of God’s messengers, pursuing a straight way. It is a revelation by the Almighty, the Ever Merciful, so that you may warn people whose forefathers had not been warned, and who therefore are unaware [of the truth].” (Verses 1-6)

Sasa limewasilishwa kwa namna hii mahsusi ili kukanusha madai kwamba Mtume alikuwa mshairi, na kwamba Qur'ani ilikuwa ushairi tu. Wazee wa Quraysh walijua vizuri kabisa kwamba haya yote ni ya uongo kabisa, na kwamba Qur'ani aliyoisoma Muhammad ﷺ ilikuwa kitu kisichojulikana katika lugha yao. Hawakuwa wajinga kiasi cha kushindwa kutofautisha Qur'ani na ushairi. Madai haya yalikuwa tu sehemu ya propaganda walizoanzisha dhidi ya imani mpya na Mtume ﷺ aliyeihubiri.

Now it is presented in this particular form to refute the allegation that the Prophet was a poet, and that the Qur’ān was mere poetry. The elders of the Quraysh were fully aware that all this was absolutely false, and that the Qur’ān Muĥammad recited was something unknown in their language. They were not so dull as to be unable to distinguish the Qur’ān from poetry. These allegations were simply part of the propaganda they launched against the new faith and the Messenger preaching it.

Walitaja tu mtindo mzuri na wa kuvutia wa Qur'ani ili kujaribu kuwafanya watu wa kawaida wachanganye na ushairi.

They simply referred to the fine, inspiring style of the Qur’ān to try to make the masses confuse it with poetry.

Kwa hatua hii, Mungu katika utukufu wake usio na kikomo anakanusha kwamba alimfundisha Mtume wake sanaa ya ushairi. Kwa kuwa Mungu hakumfundisha hili, hatajifunza. Hakuna mtu atakayewahi kujua chochote isipokuwa kile ambacho Mungu anamfundisha.

At this point, God in all His limitless glory denies that He taught His Messenger the art of poetry. Since God did not teach him this, he will not learn it. No one will ever get to know anything other than what God teaches them.

Sehemu ya pili ya sehemu hii ya mwisho ya sura inashughulikia swali la upweke wa Mungu, ikiweka msingi wake kutokana na yale watu wanayoyaona karibu nao na neema ambazo Mungu huwapa.

The second section of this final part of the sūrah addresses the question of God’s oneness providing a framework for it from what people see around them and the blessings God grants them:

Je, hawaoni kwamba miongoni mwa vitu ambavyo mikono Yetu imevitengeneza, tumewaumbia wanyama wa mifugo ambao wao ndio wenye kuwamiliki? Tumewafanyia wanyama hao watiishwe kwao; basi baadhi yao hutumika kwa kupanda, na baadhi yao hula, na wana manufaa mengine kutoka kwao, na [maziwa] ya kunywa. Je, hawatashukuru? Lakini wamejichukulia miungu isiyokuwa Mungu, wakitarajia [kupata] msaada wao. Hawawezi kuwasaidia; ilhali wafuasi wao husimama kama mashujaa kuwatetea. Maneno yao yasikuhuzunishe. Sisi tunajua yale wanayoyaficha pamoja na yale wanayoyadhihirisha.

Are they not aware that, among all the things Our hands have made, We have created for them cattle which they control. We have subjected these to them, so that some of them they use for riding and of some they may eat, and they have other benefits from them, and [milk] to drink. Will they not give thanks? Yet they have taken to worship deities other than God, hoping for [their] support. They are unable to support them; yet their worshippers stand like warriors to defend them. Let not their words grieve you. We know all that they keep secret as well as all that they bring into the open.

Mistari ya 71-76

(Verses 71-76)

Aya hizi zinaanza kwa swali, ‘Je, hawaoni...’, ambalo lingeweza kutafsiriwa kihalisi kama ‘Je, hawaoni jinsi...’ Dalili ambayo akili zao zinaelekezwa kwayo hapa ipo mbele yao. Hawahitaji kwenda mbali kuitafuta. Iko mbele ya macho yao wenyewe, na haihitaji tafakari nyingi. Ni wanyama wa mifugo ambao Mungu amewaumba na kuwafanya watii udhibiti wao. Hivyo, wanaweza kuwapanda, kuwatumia kwa chakula, maziwa, na kupata faida nyingine mbalimbali kutoka kwao. Yote haya yanatokana na sheria ya Mungu na sifa alizowapa binadamu na wanyama. Watu wasingeweza kufanikisha lolote kati ya haya kwa juhudi zao wenyewe. Kwa kweli, hawawezi kuumba hata nzi, ingawa wangekusanya rasilimali zao zote kwa kusudi hilo. Hawawezi kumdhibiti nzi isipokuwa Mungu amempa sifa ya kudhibitiwa na binadamu. Ndiyo maana swali linasema: “Je, hawatashukuru?” Tunapotazama jambo hili katika mwanga huu wa Qur’ani, hakika tunahisi kwamba baraka za Mungu zinafurika kutoka kila kona inayotuzunguka. Hivyo, kila tunapompanda mnyama, kula kipande cha nyama, kunywa maziwa, kuonja kipande cha jibini au kutumia mafuta ya wanyama kupikia, au kuvaa vazi lililotengenezwa kwa ngozi, sufu au nywele za wanyama, mioyoni mwetu tunahisi baraka zisizo na mwisho za Mungu na neema yake isiyo na kikomo. Hili linatumika kwa vitu vyote vinavyotuzunguka na kila tunachotumia, viwe hai au visivyo hai. Maisha yetu yote, basi, yanakuwa tendo endelevu la kumtukuza Mungu na kumshukuru.

Sehemu ya tatu ya sura hii ya mwisho inaibua swali la ufufuo na hesabu.

The third section of this final passage raises the question of resurrection and reckoning:

Je, binadamu hajui kwamba Sisi ndio tunaomuumba kutokana na tone la manii; kisha yeye anakuwa mpinzani wa wazi? Anatutolea hoja, akisahau jinsi alivyoumbwa mwenyewe. Anauliza: 'Ni nani atakayeyapa uhai mifupa iliyooza na kuwa mavumbi?' Sema: 'Yule aliyeyaumba mara ya kwanza ndiye atakayeyapa uhai tena. Yeye anayajua kila uumbaji; Yeye ndiye anayekutolea moto kutoka kwenye mti mbichi, na kwa huo mnawasha moto wenu.' Je, basi, Yule aliyeziumba mbingu na ardhi hawezi kuumba mfano wake? Hakika anaweza. Yeye peke yake ndiye Muumbaji mkuu, Mjuzi wa kila kitu. Anapotaka jambo liwe, huliambia tu, 'Kuwa,' nalo likawa. (Aya 77-82)

Is man, then, not aware that it is We who create him out of a gamete; and then he becomes flagrantly contentious. He comes up with arguments against Us, forgetting how he himself was created. He asks: ‘Who could give life to bones that have crumbled to dust?’ Say: ‘He who brought them into being in the first instance will give them life again. He has full knowledge of every act of creation; He who produces for you fire out of the green tree, and from this you kindle your fires.’ Is, then, He who has created the heavens and the earth unable to create their like? Of course He can. He alone is the supreme Creator, the All-Knowing. When He intends something to he, He only says to it, ‘Be,’ and it is. (Verses 77-82)

Sehemu hii inamtazama kwanza mwanadamu mwenyewe, ikieleza asili yake na mwisho wake, na kumweka mbele yake yote hayo ili ayaangalie kama uhalisia unaoendelea wakati wote. Lakini mwanadamu haithamini umuhimu wake, wala haichukulii kama ushahidi unaothibitisha kutimia kwa ahadi ya Mungu ya kuwafufua watu wote. “Je, mwanadamu hajui kwamba Sisi ndio tunaomuumba kutokana na tone la manii; kisha yeye anakuwa mshindani mkubwa wa hoja.” (Aya ya 77) Mwanadamu hana shaka kwamba asili yake ya karibu ni tone la manii. Ni tone dogo tu la maji yasiyo na thamani; tone lenye mamia ya maelfu ya seli, moja kati yake likawa kiinitete, ambacho baadaye hukua na kuwa mtu mwenye ubishi, anayebishana na Mola wake na kudai hoja na ushahidi kutoka Kwake.

This section looks first at man’s own position, describing his origins and ends, putting it all before him so that he looks at it as a reality taking place all the time. Yet man neither appreciates its significance nor takes it as evidence confirming the realization of God’s promise to resurrect all humanity. “Is man, then, not aware that it is We who create him out of a gamete; and then he becomes flagrantly contentious.” (Verse 77) Man does not doubt that his immediate origin is a gamete. It is no more than a tiny drop of worthless fluid; a drop containing countless thousands of cells, one of which then becomes an embryo, which later grows into a contentious person, arguing with his Lord and demanding proof and evidence from Him.