Sura hii kwa ujumla inafuata mwelekeo wa sehemu hii ya Qur’ani, ikiuita moyo wa mwanadamu kwenye imani, ikimhimiza mtu aamke, atafakari na kufuata njia ya uadilifu. Inatumia misisitizo, maana zilizojificha na midundo ya aina mbalimbali, lakini inaunda kipande kimoja cha muziki wenye mshikamano, chenye sauti tofauti lakini chenye mdundo uleule. Baadhi ya matukio yake yanaleta mguso wa uzuri wa utulivu na mdundo mwepesi wa kupendeza. Hili linaonekana hasa mwanzoni mwake, ambapo inaeleza baadhi ya mambo ya kuvutia ya ulimwengu na wakati huohuo kuleta hali ya ibada na sala: “Naapa kwa alfajiri, naapa kwa usiku kumi, naapa kwa kilichounganika na kilicho pekee, naapa kwa usiku unapopita!” (Aya 1-4). Matukio mengine ni ya mvutano na ya kusisimua, katika maelezo yake na katika muziki wake, kama picha hii ya vurugu na ya kutisha:

The present sūrah follows, in general, the line of this part of the Qur’ān, inviting the human heart to faith, urging man to awake, meditate and follow the path of righteousness. It uses different kinds of emphasis, connotation and rhythm, but constitutes, nevertheless, a single harmonious piece of music, varying in tones but maintaining the same cadence. Some of its scenes impart a touch of quiet beauty and a light, pleasant rhythm. This is particularly evident in its opening, which describes certain charming aspects of the universe and provides at the same time an aura of worship and prayer: “By the dawn, by the ten nights, by that which is even and that which is odd, by the night as it journeys on!” (Verses 1-4) Other scenes are tense and dramatic in both what they describe and in their music, like this violent, frightening picture:

Hapana kabisa! Dunia itakapofanywa tambarare kwa mpangilio, na Mola wako atakapokuja, pamoja na malaika safu kwa safu, siku hiyo Jahannamu italetwa karibu, basi binadamu atakumbuka, lakini kumbukumbu hiyo itamfaidia nini? Atasema: “Ole wangu, laiti ningalijitayarishia uhai wangu!” Siku hiyo hakuna atakayeadhibu kama Yeye anavyoadhibu, wala hakuna atakayefunga kwa minyororo kama Yeye anavyofunga.” (Aya 21-26)

“No indeed! When the earth is systematically levelled down, and your Lord comes, with the angels rank on rank, and on that day, hell is brought near, then man will remember, but how will that remembrance avail him? He shall say, ‘Oh, would that I had prepared for my life!’ On that day, none will punish as He punishes, And none will bind with chains as He binds.” (Verses 21-26)

Baadhi ya picha zilizochorwa katika sura hii ni za kupendeza, za upole na za kutuliza, zikipatanisha kwa ukamilifu maudhui na mdundo. Hili ni hasa kweli kuhusu mwisho wake: "Ewe nafsi iliyotulia! Rudi kwa Mola wako, ukiwa umeridhika na umeridhiwa. Ingia, basi, pamoja na waja Wangu! Ingia peponi Mwangu!" (Aya 27-30)

Some of the portraits drawn in the sūrah are pleasing, gentle and reassuring, striking perfect harmony between subject matter and rhythm. This is especially true of its ending: “Oh soul at peace! Return to your Lord, well pleased and well pleasing. Enter, then, together with My servants! Enter My paradise!’ (Verses 27-30)

“Naapa kwa alfajiri, na kwa usiku kumi, na kwa kilicho shufwa na kilicho witri, na kwa usiku unapoenda zake! Je, katika hayo kuna kiapo kwa mwenye akili?” (Aya 1-5) Mwanzo huu unakusanya pamoja matukio na viumbe kadhaa vyenye roho zinazojulikana, za kupendeza na zilizo wazi. “Naapa kwa alfajiri,” inarejelea wakati ambapo maisha huanza kupumua kwa urahisi na furaha, wakati wa urafiki mpya na wa kirafiki. Dunia hii iliyokuwa imelala huamka taratibu katika mchakato unaofanana na sala.

“By the dawn, by the ten nights, by that which is even and that which is odd, by the night as it journeys on! Is there not in that an oath for a man of sense?” (Verses 1-5) This opening groups together a few scenes and creatures who have familiar, pleasant, and transparent souls. “By the dawn,” refers to the time when life starts to breathe with ease and happiness, a time of fresh, friendly companionship. This dormant world gradually wakes up in a prayer-like process.

"Kwa usiku kumi." (Aya ya 2) Qur'ani haibainishi usiku hizi kumi ni zipi. Hata hivyo, maelezo kadhaa yametolewa. Baadhi wanasema ni siku kumi za mwanzo za mwezi wa Dhu'l-Hijjah; wengine wanasema ni zile za mwezi wa al-Muharram; na wengine wanasema ni usiku kumi za mwisho za Ramadhani. Kwa kuwa haziainishwi wazi, kitaja hicho cha Kiarabu hupata athari ya ziada na ya kupendeza. Ni usiku kumi tu zinazojulikana kwa Mungu, lakini usemi huu unaashiria kuwa zina tabia maalum, kana kwamba ni viumbe hai vyenye roho, na kwamba kuna huruma baina yake na sisi, inayopitishwa kupitia aya hii ya Qur'ani.

“By the ten nights.” (Verse 2) The Qur’ān does not specify which these ten nights are. Several explanations, however, have been advanced. Some say they are the first of the month of Dhu’l-Hijjah; some say they are in al-Muharram; and others state that they are the last ten nights of Ramađān. As it leaves them undefined, the Arabic reference acquires an added yet amiable effect. They are merely ten nights known to God but the expression connotes that they have special character, as if they were living creatures with souls and there was mutual sympathy between them and us, transmitted through this Qur’ānic verse.

"Kwa kile kilicho shufwa na kile kilicho witri." (Aya ya 3) Aya hii inaongeza hali ya ibada kwenye ile ya alfajiri na zile usiku kumi. Kwa mujibu wa al-Tirmidhī, Mtume ﷺ amesema: "Baadhi ya sala ni za idadi shufwa na baadhi ni za idadi witri." Hii ndiyo maana inayofaa zaidi kuhusishwa na aya hii, katika muktadha wa jumla wa sura. Inaonyesha mwitikio wa pamoja baina ya nafsi za wanaoabudu na zile za usiku zilizochaguliwa na alfajiri inayong'aa.

“By that which is even and that which is odd.” (Verse 3) This verse adds an atmosphere of worship to that of the dawn and the ten nights. According to al- Tirmidhī, the Prophet says: “Some prayers are of even number and some are odd.” This is the most appropriate import to be attached to this verse, in the general context of the sūrah. It suggests a mutual response between the souls of the worshippers and those of the selected nights and the brightening dawn.

Somo la kiapo limeachwa, lakini linaeleweka kutokana na mjadala unaofuata kuhusu dhulma na ufisadi. Adhabu anayowaletea Mwenyezi Mungu jamii zenye kiburi, dhalimu na zilizojaa ufisadi ni sheria ya kimaumbile inayothibitishwa na kiapo hiki. Uthibitisho huo unakuja kwa njia ya kidokezo kinachoendana na sauti nyepesi kwa jumla ya sura hii: “Je, hujasikia jinsi Mola wako Mlezi alivyowatenda Ād, watu wa Iram, mji wenye nguzo nyingi, ambao mfano wake haujaumbwa katika nchi yote? Na Thamūd, waliochonga miamba katika bonde? Na Firauni, mwenye vigingi? Wote hao walikuwa wakiasi katika nchi zao, wakisababisha ufisadi mwingi humo. Basi Mola wako Mlezi akawateremshia mjeledi wa adhabu. Hakika Mola wako Mlezi yuko macho kwa kila kitu.” (Aya 6-14)

The subject of the oath is omitted, but it is explained by the discussion that follows on tyranny and corruption. The punishment inflicted by God on the insolent, tyrannical and corrupt communities is a law of nature asserted by this oath. The assertion takes the form of a hint befitting the generally light tone of this sūrah: “Have you not heard how your Lord dealt with the `Ād, the people of Iram, the many pillared [city], the like of whom has never been created in the whole land? And with the Thamūd, who hollowed out rocks in the valley? And with Pharaoh, of the tent pegs? They were all transgressors throughout their lands, bringing about much corruption there. Therefore, your Lord let loose on them the scourge of suffering. Your Lord surely observes all.” (Verses 6-14)

Mtindo wa kuuliza katika muktadha kama huu una nguvu zaidi katika kuvuta usikivu wa anayeelekezwa, ambaye kwanza kabisa ni Mtume ﷺ, kisha kila mtu anayeweza kutafakari hatima za jamii zilizopita. Watu wa kizazi cha Mtume ﷺ, ambao walikuwa wa kwanza kuelekezwa kwa Qur'ani, walikuwa wanafahamu yaliyowapata umma hizo. Hatima zao pia zilielezwa katika riwaya na hadithi zilizopitishwa kutoka kizazi kimoja hadi kingine. Kuelezea matokeo haya kuwa ni matendo ya Mungu ni faraja na kutuliza nafsi kwa Waumini. Hasa ilikuwa hivyo kwa Waumini wa Makka ambao, wakati sūrah hii ilipoteremshwa, walikuwa wakikabiliwa na mateso na dhiki isiyokoma kutoka kwa makafiri.

The interrogative form in such a context is more effective in drawing the attention of the addressee, who is, in the first instance, the Prophet (peace be upon him) and then all those who may ponder over the fates of those past communities. The people of the Prophet’s generation, who were the first to be addressed by the Qur’ān, were aware of what happened to these nations. Their fates were also explained in reports and stories conveyed by one generation to another. The description of these outcomes as the deeds of God is comforting and reassuring for the believers. It was particularly so to those believers in Makkah who, at the time when this sūrah was revealed, were subjected to relentless persecution and hardship by the unbelievers.

"Hakika Mola wako yuko macho kila wakati." (Aya ya 14) Yeye huona, hurekodi, huhesabu na hulipa kwa kipimo kikali na sahihi, ambacho hakikosei wala hakivuki mipaka ya haki. Kamwe hadanganywi na mwonekano wa mambo, kwa sababu huhukumu kiini cha mambo. Vipimo na viwango vya binadamu vinakabiliwa na makosa ya aina mbalimbali. Mwanadamu haoni zaidi ya mwonekano wa nje isipokuwa akikubali kipimo cha kimungu.

“Your Lord surely observes all.” (Verse 14) He sees, records, holds to account and rewards according to a strict and accurate measure which neither errs nor exceeds the limits of justice. It is never deceived by appearances because it judges the essence of things. Human measures and standards are liable to all sorts of errors. Man sees nothing beyond appearances unless he adopts the divine measure.

"Kuhusu binadamu, kila Mola wake anapomjaribu kwa wema wake na kwa maisha ya raha, husema: 'Mola wangu amenitukuza.' Lakini anapomjaribu kwa kumbana riziki yake, husema: 'Mola wangu amenidhalilisha.'" (Aya 15-16) Hivyo ndivyo fikra za binadamu zilivyo kuhusu aina mbalimbali za majaribio ambayo Mungu anaweza kumwekea, iwe ni faraja au taabu, wingi au uhaba. Mungu anaweza kumjaribu kwa faraja, heshima, mali au cheo, lakini yeye hatambui asili ya mtihani wa kile alichopewa. Badala yake, anaona zawadi hiyo kuwa ushahidi kwamba anastahili kuheshimiwa na Mungu, na kuwa ni dalili kwamba amechaguliwa kwa heshima maalum. Huu ni mtazamo unaokosea kuchukua jaribio kuwa thawabu na mtihani kuwa matokeo. Unadhani heshima mbele ya Mungu hupimwa kwa starehe za dunia.

“As for man, whenever his Lord tries him by His generosity and with a life of ease, he says, My Lord is bountiful to me.’ But whenever He tries him by stinting his means, he says, My Lord has disgraced me.’“ (Verses 15-16) Such is man’s thinking about the various forms of trial God may set for him, be it comfort or hardship, abundance or scarcity. God may test him with comfort, honour, wealth or position but he does not realize the probationary nature of what he is given. Rather he considers the gesture as proof that he deserves to be honoured by God and as evidence that He has chosen him for a special honour. It is a line of thinking which mistakes trial for reward and test for result. It imagines honour in the sight of God to be measured by worldly comforts.

Mungu pia anaweza kumjaribu mwanadamu kwa kumpunguzia riziki zake, na mwanadamu tena hukosea, akachukulia mtihani kuwa ni thawabu, na kudhani kwamba jaribio hilo ni adhabu. Anahisi kwamba Mungu amemfanya awe maskini ili amdhalilishe.

God may also try man by stinting his means, and man again mistakes trial for reward and imagines the test to be a retribution. He feels that God has made him poor in order to humiliate him.

Baada ya kubainisha dhana yao potofu ya mtihani wa mali na umaskini, na kufichua mtazamo wao mbaya, kunafuata onyo kali kuhusu Siku ya Hukumu, ambalo linakuja baada ya matokeo ya mtihani kujulikana. Hapa mdundo una nguvu sana: “Sivyo kabisa! Ardhi itakapobomolewa kwa mpangilio, na Mola wako atakapokuja, pamoja na malaika safu kwa safu, na siku hiyo, Jahannamu italetwa karibu, ndipo mwanadamu atakumbuka, lakini kumbukumbu hiyo itamfaidia nini! Atasema: ‘Ee, laiti ningalijitayarisha kwa maisha yangu!’ Siku hiyo, hakuna atakayeadhibu kama Yeye anavyoadhibu, wala hakuna atakayefunga kwa minyororo kama Yeye anavyofunga.” (Aya 21-26)

Once their erroneous concept of the trial with wealth and poverty is outlined, and their vile attitude is exposed there follows a stern warning about the Day of Judgement which comes after the result of the test is known. Here the rhythm is very powerful: “No indeed! When the earth is systematically levelled down, and your Lord comes, with the angels rank on rank, and on that day, hell is brought near, then man will remember, but how will that remembrance avail him! He shall say, ‘Oh, would that I had prepared for my life!’ On that day, none will punish as He punishes, and none will bind with chains as He binds.” (Verses 21-26)

Uharibifu kamili wa kila kilichomo duniani na kusawazishwa kwake kwa utaratibu ni mojawapo ya mitikisiko inayoufunika ulimwengu siku ya Kiyama. Kuja kwa Mwenyezi Mungu pamoja na Malaika hakuelezwi kwa undani, lakini usemi huu umejaa heshima, hofu na khofu kuu. Jambo hilo hilo linatumika kwa kuleta Jahannamu karibu. Sisi tunaelewa kuwa siku hiyo Jahannamu itakuwa karibu sana na wale watakaokuwa wakaazi wake. Kinachotokea hasa na jinsi kinavyotokea ni sehemu ya elimu ya Mwenyezi Mungu ambayo amechagua kuificha hadi siku hiyo.

The total destruction of all that is on earth and its systematic levelling is one of the upheavals that overwhelm the universe on the Day of Resurrection. God’s coming with the angels is unexplained but the expression overflows with reverence, awe and fear. The same applies to bringing hell closer. We take it to mean that hell on that day will be very close to its prospective dwellers. What actually happens and how it happens is part of the divine knowledge God has chosen to withhold until that day.

Mistari hii, pamoja na mdundo wake wa kuvutia na maelezo makali, hata hivyo inaonyesha tukio linalotia hofu mioyoni mwa watu na kuonekana wazi machoni pao. Ardhi inasawazishwa kwa utaratibu; Mwenyezi Mungu Mtukufu anamhukumu kila mtu; Malaika wamesimama safu kwa safu, huku Jahannamu ikisogezwa karibu na kuandaliwa tayari.

These verses, with their captivating rhythm and sharp notes, portray nevertheless a scene which strikes fear into people’s hearts, and makes it apparent in their eyes. The earth is being systematically levelled; God Almighty judges everyone; the angels stand there rank on rank, while hell is brought near and set in readiness.

Baada ya kubainisha dhana yao potofu ya mtihani wa mali na umaskini, na kufichua mtazamo wao mbaya, kunafuata onyo kali kuhusu Siku ya Hukumu, ambalo linakuja baada ya matokeo ya mtihani kujulikana. Hapa mdundo una nguvu sana: “Sivyo kabisa! Ardhi itakapobomolewa kwa mpangilio, na Mola wako atakapokuja, pamoja na malaika safu kwa safu, na siku hiyo, Jahannamu italetwa karibu, ndipo mwanadamu atakumbuka, lakini kumbukumbu hiyo itamfaidia nini! Atasema: ‘Ee, laiti ningalijitayarisha kwa maisha yangu!’ Siku hiyo, hakuna atakayeadhibu kama Yeye anavyoadhibu, wala hakuna atakayefunga kwa minyororo kama Yeye anavyofunga.” (Aya 21-26)

Once their erroneous concept of the trial with wealth and poverty is outlined, and their vile attitude is exposed there follows a stern warning about the Day of Judgement which comes after the result of the test is known. Here the rhythm is very powerful: “No indeed! When the earth is systematically levelled down, and your Lord comes, with the angels rank on rank, and on that day, hell is brought near, then man will remember, but how will that remembrance avail him! He shall say, ‘Oh, would that I had prepared for my life!’ On that day, none will punish as He punishes, and none will bind with chains as He binds.” (Verses 21-26)

Uharibifu kamili wa kila kilichomo duniani na kusawazishwa kwake kwa utaratibu ni mojawapo ya mitikisiko inayoufunika ulimwengu siku ya Kiyama. Kuja kwa Mwenyezi Mungu pamoja na Malaika hakuelezwi kwa undani, lakini usemi huu umejaa heshima, hofu na khofu kuu. Jambo hilo hilo linatumika kwa kuleta Jahannamu karibu. Sisi tunaelewa kuwa siku hiyo Jahannamu itakuwa karibu sana na wale watakaokuwa wakaazi wake. Kinachotokea hasa na jinsi kinavyotokea ni sehemu ya elimu ya Mwenyezi Mungu ambayo amechagua kuificha hadi siku hiyo.

The total destruction of all that is on earth and its systematic levelling is one of the upheavals that overwhelm the universe on the Day of Resurrection. God’s coming with the angels is unexplained but the expression overflows with reverence, awe and fear. The same applies to bringing hell closer. We take it to mean that hell on that day will be very close to its prospective dwellers. What actually happens and how it happens is part of the divine knowledge God has chosen to withhold until that day.

Mistari hii, pamoja na mdundo wake wa kuvutia na maelezo makali, hata hivyo inaonyesha tukio linalotia hofu mioyoni mwa watu na kuonekana wazi machoni pao. Ardhi inasawazishwa kwa utaratibu; Mwenyezi Mungu Mtukufu anamhukumu kila mtu; Malaika wamesimama safu kwa safu, huku Jahannamu ikisogezwa karibu na kuandaliwa tayari.

These verses, with their captivating rhythm and sharp notes, portray nevertheless a scene which strikes fear into people’s hearts, and makes it apparent in their eyes. The earth is being systematically levelled; God Almighty judges everyone; the angels stand there rank on rank, while hell is brought near and set in readiness.