Ta rantsu da Dutsen Sinai; da littafi da aka rubuta a takardar fata da aka buɗe; da Baitul-Ma'mur da ake ziyarta akai-akai; da sama mai ɗagawa; da teku mai tasowa; lalle azabar Ubangijinka tabbas za ta faru. Babu wani mai iya hanawa.

By Mount Sinai; by a scripture inscribed on unrolled parchment; by the much-visited House; by the vault raised high; by the swelling sea; your Lord's punishment will indeed come to pass. Nothing can stop it.

Ranar da sama za ta yi rawa da girgiza, kuma duwatsu za su tafi da sauri. Kaico a ranar nan ga masu musun gaskiya, waɗanda ke wasa da abubuwan banza marasa amfani. A ranar nan za a tura su da ƙarfi zuwa cikin wutar Jahannama, (sannan a ce da su): "Wannan ita ce wutar da kuke musantawa! Shin wannan sihiri ne, ko kuwa ba ku gani? Ku ƙone a cikinta! Daidai ne a gare ku ko kun yi haƙuri ko ba ku yi haƙuri ba. Ana sakamakon abin da kuka aikata muku."

On the day when the sky will shake and reel, and the mountains will move away. Woe on that day to those who deny the truth, who idly play with vain trifles. On that day they will be irresistibly thrust into the fire of hell, [and told:] 'This is the fire you used to deny! So is this sorcery, or do you not see? Burn in it! It will be the same whether you bear it with or without patience. You are being requited for what you have done. (Verses 1-16)

Waɗannan ayoyi gajeru ne, suna da ƙarshe-ƙarshe masu bambanta na waƙa da kuma tsayayyen salo wanda suke kiyayewa. A cikin rubutun Larabci, suna farawa da ayar da ke da kalma ɗaya kacal. Sannan ayoyin suna haɗa kalmomi biyu, sannan suna ƙara kalmomi har sai mun kai ga ayar ƙarshe a wannan sashe mai kalmomi 12, duk da haka ana kiyaye irin wannan ƙarfin sauti.

These short verses use varied rhyming endings and a measured cadence which they maintain. In the Arabic text, they begin with a verse with just one word. Then the verses combine two words, then add more words until we have the last verse in this section of 12 words, yet the same powerful note is maintained.

Aya ta farko a harshen Larabci ita ce Wat-Tur, wadda aka fassara a nan da "Na rantse da Dutsen Sina'i". Kalmar Larabci Tur na nufin dutse mai bishiyoyi. A nan, mai yiwuwa yana nufin dutsen da aka ambata a cikin Alkur'ani, a cikin labarin Musa inda ya karɓi allunan. Yanayin gaba ɗaya yana nuna abubuwa masu tsarki da aka ambata a cikin rantsuwa da Allah, wanda hakan ke tabbatar da cewa wani abu mai girma tabbas zai faru.

The first verse reads in Arabic as Wat-Tur, translated here as By Mount Sinai. The Arabic word, Tur, means a mountain with trees. Here, it most probably refers to the mountain mentioned in the Qur’an, in Moses’ story where he received the tablets. The overall ambience is one of sacred objects stated in an oath by God confirming that something momentous will certainly take place.

A cikin wannan duka, surah ta jefa wa waɗanda suka musanta gaskiyar saƙon Allah wani abu mafi tsanani kuma mafi ban tsoro; watau addu'a da ke hanzarta azabarsu daga Ubangiji Mai Iko Duka: "Kaiton wannan rana ga waɗanda suka musanta gaskiya, waɗanda ke wasa da banzayen abubuwa" (Ayoyi 11-12).

In the midst of all this, the surah hurls on those who deny the truth of the divine message something more serious and frightening; namely, a prayer hastening their punishment by the Almighty: “ Woe on that day to those who deny the truth, who idly play with vain trifles(Verses 11-12)

Babu buƙatar faɗi, addu'ar Allah (ta Ubangiji) na nufin magana wadda ba za a iya gujewa ba, tabbatacciya kuma za ta faru, a wannan rana mai ban tsoro lokacin da sama za ta girgiza ta juya, duwatsu kuma su tafi da sauri. Duk waɗannan munanan abubuwa sun tabbatar da juna, kuma suna rinjayar masu musun gaskiya waɗanda ke ci gaba da wasa da abubuwan banza.

Needless to say, a prayer by God means a sentence that is impossible to avoid, certain to come to pass, on that fearful day when the sky shakes and reels and the mountains slip away. All these terrible aspects thus confirm one another and overwhelm the deniers of truth who continue to play with vain trifles.

Wannan bayanin ya fi shafi ga larabawan jahiliyya, da imaninsu na farko, da tunanin da ba za a iya karewa ba, da salon rayuwarsu, wadanda Alkur'ani ya bayyana a wurare da dama. Duk wasa ne kawai na banza, ba wani abu ne mai muhimmanci ba.

This description applies in the first place to the pagan Arabs, their primitive beliefs, insupportable concepts and their way of life which the Qur’an describes in several places. It is all trifling play, nothing serious.

Suna yi kamar wanda yake yawo a tsakiyar tafki, ba tare da burin isa gaɓar ruwa ba. Duk da haka, wannan misali yana shafar duk wanda yake rayuwarsa bisa wata akida ban da ta Musulunci. Ba za mu iya fahimtar wannan ba sai mun bincika sanannun akidun ɗan adam, kamar yadda suke bayyana a cikin imani, tatsuniyoyi ko falsafa, sannan mu kwatanta su da akidar Musulunci game da wanzuwar ɗan adam musamman, da wanzuwar duniya gabaɗaya. Dukkan akidu, har ma waɗanda manyan masana falsafa suka gabatar, ba su wuce yunƙurin yara ba idan aka kwatanta su da gaskiya mai sauƙi, zurfi da ƙarfi wadda Musulunci da Alƙur'ani suka bayyana. Wannan akidar Musulunci tana magana kai tsaye da yanayin ɗan adam, ba tare da wahala ko sarƙaƙiya ba. Yanayin ɗan adam nan take yana amsawa, domin abin da aka gabatar masa ya dace da gaskiyar da ke cikinsa. Akidar tana bayyana dangantakar ɗan adam da duniya, da kuma dangantakar duniya da Mahaliccinta.

They play like one hanging around in the middle of a lake, not aiming to reach the shore. Yet the description equally applies to anyone who leads their life on the basis of any concept other than the Islamic one. We cannot appreciate this unless we examine well known human concepts, as reflected in beliefs, legends or philosophies, and compare these with the Islamic concept of human existence in particular and the existence of the universe generally. All concepts, even those advanced by famous philosophers seem to be no more than childrens attempts to arrive at the truth as compared with the simple, profound and powerful truth as expressed by Islam and the Qur’an. This Islamic concept puts its address directly to human nature, free of exertion or complexity. Human nature immediately responds because what is presented to it fits perfectly with the profound truth inherent in it. It explains its relation to the universe, as well as the relation between the universe and its Creator.

Sashe na biyu na surar yana cikin yanayi na farin ciki da jin dadi, musamman bayan yanayin wahala da damuwa da ya gabata.

The second section of the surah is one of excitement, spreading comfort and happiness, particularly after the preceding scenes of outright distress:

Masu imani za su kasance a cikin lambuna da jin daɗi, suna farin ciki da duk abin da Ubangijinsu zai ba su. Gama Ubangijinsu zai kare su daga azabar wuta mai ci. "Ku ci ku sha da jin daɗi, a matsayin sakamako ga abin da kuka aikata." Za su kwanta a kan gadaje da aka shirya a jere, kuma Mu za mu haɗa su da abokan aure masu kyawawan idanu. Amma game da masu imani waɗanda zuriyarsu ke bin su da imani, Mu za mu haɗa su da zuriyarsu; kuma ba za mu hana su komai daga ladan ayyukansu ba. Duk da haka kowane mutum zai zama rikon abin da ya aikata. Muna ba su 'ya'yan itace da nama yadda suke so. Suna zagayawa da kofi wanda ba zai kai ga maganar banza ko zunubi ba. Samari na kansu za su yi musu hidima, (masu tsabta) kamar lu'ulu'u da aka ɓoye a cikin kwasfansu. Za su juya wa juna fuska, suna tambayar juna. Za su ce: "Lokacin da muke rayuwa tare da danginmu, muna cike da tsoro, sai Allah ya yi mana alheri, ya kare mu daga azaba ta iska mai zafi. Mun kasance muna roƙonsa: Shi ne Mai Jin ƙai, Mai Rahama har abada."

The believers will be in gardens and in bliss, rejoicing in all that their Lord will have granted them;for their Lord will have warded off from them the suffering of the blazing fire. Tat and drink with healthy enjoyment as a reward for what you have done.’ They will recline on couches arranged in rows, and We shall pair them with companions having most beautiful eyes. As for the believers whose off spring follow them in faith, We shall unite them with their offspring; and We shall not deny them anything of the reward for their deeds. Yet every individual will be held in pledge for his own deeds. We provide them with fruit and meat as they desire. They pass around a cup which will not lead to idle talk or to sin. They will be waited upon by youths of their own, [as pure] as pearls hidden in their shells. They will turn to one another, asking each other. They will say: 'When we were still living with our kinsfolk, we were full of fear, and so God has been gracious to us, and warded off from us suffering through the scorching wind. We used to pray to Him: He is the Beneficent, the Ever Merciful.' (Verses 17-28)

Wannan yanayi yana kusa da jin daɗin duniya. Yana irin yanayin da ke magana da ji a farkon lokaci, yana jarabtar ran ɗan adam da jin daɗin jiki a cikin sigarsu mai kyau. Yana bambanta da yanayin azaba mai tsanani da wahala da waɗanda ba su san gaskiya ba za su fuskanta.

This scene is close to material comfort. It is of the type that addresses feelings in the early period, tempting the human soul with physical pleasures in their refined form. It contrasts with the scene of crude painful suffering that those who are oblivious to the truth have to face:

Surah yanzu ta fara jerin tambayoyin alama da aka tsara cikin saurin bugu mai karfi, suna gabatar da bayyanannun gaskiya da kuma magance duk wani shakku da ka iya kasancewa a zuciyar mutum. Wannan zagaye cike yake da kalubale masu karfi wadanda babu zuciyar dan Adam da za ta iya jurewa:

The surah now begins a series of rhetorical questions fashioned to a fast beat, presenting clear facts and addressing any remaining doubts the human soul might have. This round is full of strong challenges which no human heart can withstand:

To ka tunatar da mutane, [Annabi,] ta alherin Ubangijinka, ba kai mai duba ba ne, kuma ba kai mahaukaci ba ne. Ko kuma suna cewa: "Shi mawaƙi ne kawai; mu jira abin da lokaci zai kawo masa na masifa." Ka ce: "Ku jira, ni ma ina tare da ku cikin jira." Shin hankalinsu ne ke sa su yin wannan hali? Ko kuwa mutane ne masu girman kai kawai? Ko kuma suna cewa: "Shi ne ya ƙirƙira shi da kansa"? A'a, lallai ba sa yin imani. To, bari su kawo irin wannan magana, idan abin da suke faɗa gaskiya ne. Shin an halicce su ne daga babu komai? Ko kuwa su ne masu halitta? Ko sun halicci sammai da ƙasa? A'a, ba su yin imani. Shin suna da taskokin Ubangijinka? Ko kuwa su ne masu iko mai ƙarfi? Ko kuma suna da matakala da za su hau da ita, don su saurari sirrin sammai? Bari mai sauraron nan nasu ya kawo hujja bayyananniya. Shin Shi zai sami 'ya'ya mata kawai, ku kuma 'ya'ya maza? Shin kana neman lada daga wurinsu wanda zai ɗora musu bashi? Shin suna da sanin abin ɓoye har su rubuta shi? Ko kuma suna son su ƙulla maka tarko? Kafirai ne ainihin waɗanda aka kama cikin tarko. Shin suna da wani abin bauta banda Allah?

So, [Prophet,] remind people. By the grace of your Lord, you are neither a soothsayer nor a madman. Or do they say, He is but a poet; let us await whatever misfortune time will bring him. ’ Say: 'Wait if you will. I too am waiting.’Is it their reason that prompts them to take this attitude? Or are they simply arrogant people? Or do they say, He has fabricated it himself?' They certainly do not believe. Let them, then, produce a discourse like it, if what they say is true. Were they created out of nothing? Were they the creators? Did they create the heavens and the earth? No. They have no faith. Do they possess your Lord's treasures? Or are they in ultimate control? Or have they a ladder to climb, in order to eavesdrop [on heavens secrets]? Let their eavesdropper produce a clear proof Is He to have only daughters and you sons? Do you [Prophet] demand a payment from them that would be burdened with debt? Do they have knowledge of the hidden reality so that they can write it down? Or do they want to entrap you? It is the unbelievers who are truly entrapped. Have they, then, any deity other than God?

Maɗaukaki ne Allah daga abin da suke haɗawa da Shi. Ko da sun ga wani ɓangare na sama yana faɗowa, sai su ce: "Girgije ne kawai da aka tara!"

A wannan lokacin, surar tana umurtar Annabi ya bar su su kaɗai. Lallai za su fuskanci ranar da aka ambata a farkon surar da azaba mai tsanani da za ta jawo musu. Dole ne ya kasance mai haƙuri da duk abin da Ubangijinsa ya ƙaddara, wanda ke ba shi kulawarsa. Ya kuma tsarkake Ubangijinsa idan ya tashi da safe, a cikin zurfin dare, da kuma lokacin da taurari suke ɓacewa.

At this point, the surah instructs the Prophet to leave them alone. They will certainly face the day mentioned at the beginning of the surah and the severe punishment it will bring them. He is to remain steadfast in the face of whatever is determined by his Lord who bestows His care on him. He is to glorify his Lord when he wakes up early in the morning, in the depths of the night and at the time when the stars disappear:

Ka bar su, har su haɗu da ranar da za a same su da tsawa; ranar da makircinsu ba zai amfane su da kome ba, kuma ba za a taimake su ba. Haka kuma akwai azaba ga azzalumai kafin wancan, amma yawancinsu ba sa sani. Saboda haka, ka yi haƙuri da hukuncin Ubangijinka; domin kana ƙarƙashin idanunMu. Ka tsarkake Ubangijinka da yabonsa a lokacin da ka tashi, kuma ka tsarkake Shi da dare, da kuma lokacin da taurari suke ja da baya. (Ayoyi 45—49)

Leave them, then, until they face the day when they will be thunderstruck; the day when none of their scheming will be of any avail to them, when they will receive no support. Closer at hand more suffering awaits the wrongdoers, but most of them are not aware of it. So, await in patience your Lord's judgement; for you are under Our watchful eyes. Extol your Lord's limitless glory and praise when you rise, and extol His glory at night, and at the time when the stars retreat. (Verses 45—49)

Wannan ayar ta ƙarshe ta fara da gargaɗi bayyananne game da abin da zai faru a wannan rana mai ban tsoro lokacin da aka fara busa ƙaho, kuma duk mutane za su tsaya cik cikin firgici. Wannan yana faruwa ne jim kaɗan kafin tashin Alƙiyama, lokacin da babu abin da zai amfani kowa, kuma babu taimako da za a iya tsammani daga kowace hanya.

This final passage begins with a clear warning against what will happen on that frightening day when the trumpet is first blown and they are all totally stunned. This takes place shortly before the resurrection, when nothing will be of benefit and no help can be expected from any quarter.

Idan, a cikin wannan rayuwa, suna iya shirya makirci da aiwatar da abin da suke so, babu abin da zai hana abin da zai faru a wannan rana. Sai dai kuma, kafin wannan, za su sha wani irin azaba daban. Ba a bayyana shi dalla-dalla ba, amma tabbas zai faru: "Kuma lalle ne azaba mai tsanani, a kusa, za ta same azzalumai kafin wannan, amma yawancinsu ba su sani ba." (Aya ta 47)