Kwa Mlima Sinai; kwa kitabu kilichoandikwa katika ngozi iliyofunuliwa; kwa Nyumba iliyotembelewa sana; kwa dari iliyoinuliwa juu; kwa bahari inayovimba; hakika adhabu ya Mola wako itatokea. Hakuna kitakachoweza kuizuia.

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.

Siku ambayo mbingu zitatetemeka na kuyumba, na milima itaondoka mahali pake. Ole wao siku hiyo wale wanaokanusha ukweli, wanaocheza kwa upuuzi na mambo yasiyo na maana. Siku hiyo watasukumwa kwa nguvu kuingia motoni mwa Jahannamu, [na kuambiwa:] "Huu ndio moto mliokuwa mkiukanusha! Je, huu ni uchawi, au hamuoni? Ingieni ndani yake! Itakuwa sawa kwenu, iwe mtaustahimili kwa subira au hamtaustahimili. Mnalipwa kwa yale mliyokuwa mkiyatenda." (Aya 1-16)

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)

Aya fupi hizi zina miisho ya kina tofauti ya kutiana sauti na mdundo uliopimwa ambao zinaudumisha. Katika maandishi ya Kiarabu, zinaanza na aya yenye neno moja tu. Kisha aya zinaunganisha maneno mawili, kisha zinaongeza maneno zaidi hadi tunapofika aya ya mwisho ya sehemu hii, yenye maneno 12, lakini nguvu ile ile ya sauti inadumishwa.

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 ya kwanza inasomeka kwa Kiarabu kama Wat-Tur, ambayo hapa imetafsiriwa kama Kwa Mlima Sinai. Neno la Kiarabu, Tur, lina maana ya mlima wenye miti. Hapa, pengine linamaanisha mlima ulioelezwa katika Qur’an, katika kisa cha Musa alipopokea vibao vya mawe. Mandhari kwa ujumla ni ya vitu vitakatifu vilivyotajwa katika kiapo cha Mungu, kikithibitisha kwamba jambo kubwa hakika litatokea.

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.

Katikati ya haya yote, sura inawarushia wale wanaokataa ukweli wa ujumbe wa Mwenyezi Mungu jambo zito zaidi na la kutisha; yaani, dua ya kuharakisha adhabu yao kutoka kwa Mwenyezi Mungu Mwenye Nguvu: “Ole wao siku hiyo wale wanaokanusha ukweli, ambao hucheza bure na mambo ya upuuzi tu” (Aya 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)

Ni dhahiri kwamba dua ya Mungu inamaanisha kauli isiyoweza kuepukwa, hakika itatimia, siku ile ya kutisha ambapo mbingu zitatetemeka na kuyumba, na milima itaondoka mahali pake. Mambo haya yote ya kutisha yanathibitishana, na yanawazidi nguvu wakanushaji wa haki wanaoendelea kucheza na mambo madogo yasiyo na maana.

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.

Maelezo haya yanahusu kwanza kabisa Waarabu washirikina, imani zao za kizamani, dhana zisizoweza kutetewa na mtindo wao wa maisha ambao Qur'ani inauelezea katika sehemu kadhaa. Yote ni mchezo wa kitoto, wala si jambo la kweli.

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.

Wanacheza kama mtu anayezunguka katikati ya ziwa, bila kulenga kufika ufukweni. Hata hivyo, maelezo hayo yanatumika vilevile kwa yeyote anayeishi maisha yake kwa msingi wa dhana nyingine yoyote isiyo ya Kiislamu. Hatuwezi kulithamini hili isipokuwa kwa kuchunguza dhana zinazojulikana sana za binadamu, kama zinavyodhihirika katika imani, hadithi za kale na falsafa, na kuzilinganisha na dhana ya Kiislamu ya uwepo wa binadamu hasa, na uwepo wa ulimwengu kwa ujumla. Dhana zote, hata zile zilizotolewa na wanafalsafa maarufu, zinaonekana kuwa si zaidi ya majaribio ya kitoto ya kufikia ukweli, zikilinganishwa na ukweli rahisi, wa kina na wenye nguvu kama ulivyoelezwa na Uislamu na Qur’ani. Dhana hii ya Kiislamu inaelekeza moja kwa moja kwenye asili ya binadamu, bila juhudi nyingi wala ugumu. Asili ya binadamu hujibu mara moja, kwa sababu kile kinachowasilishwa kwake kinaendana kikamilifu na ukweli wa kina ulio ndani yake. Dhana hii inaeleza uhusiano wake na ulimwengu, pamoja na uhusiano kati ya ulimwengu na Muumba wake.

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.

Sehemu ya pili ya sura ni ya msisimko, inayoeneza faraja na furaha, hasa baada ya matukio yaliyotangulia ya dhiki kubwa.

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

Waumini watakuwa katika bustani na katika furaha, wakifurahia yote ambayo Mola wao Mlezi amewapa; kwa kuwa Mola wao Mlezi amewakinga na adhabu ya Moto unaowaka. "Kuleni na kunywa kwa raha njema kama malipo ya yale mliyokuwa mkifanya." Watakaa juu ya masofa yaliyopangwa safu safu, nasi tutawaoa wenzi wenye macho mazuri sana. Na kwa waumini ambao watoto wao wanawafuata katika imani, tutawakutanisha na watoto wao; wala hatutawapunguzia chochote katika malipo ya matendo yao. Kila mtu amefungwa kwa yale aliyoyachuma. Tutawapa matunda na nyama wanazozitaka. Watazungushiana kikombe ambacho hakitasababisha maneno ya upuuzi wala dhambi. Watahudumiwa na vijana wao wenyewe, [wakiwa safi] kama lulu zilizofichwa ndani ya maganda yake. Watageukiana wao kwa wao, wakiulizana. Watasema: "Tulipokuwa bado tunaishi kati ya jamaa zetu, tulikuwa tumejaa hofu, na hivyo Mwenyezi Mungu ametufanyia wema, na ametukinga na adhabu ya upepo wa moto. Tulikuwa tukimwomba: Yeye ndiye Mwingi wa Rehema, Mwenye Kurehemu."" (Aya 17-28)

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)

Onyesho hili linakaribia faraja ya kimwili. Ni la aina inayogusa hisia za kipindi cha mwanzo, likiuvutia moyo wa mwanadamu kwa raha za kimwili katika umbo lake lililosafishwa. Linatofautiana na onyesho la mateso makali na yenye maumivu ghafi ambayo wale wasiojali ukweli wanapaswa kukabiliana nayo.

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:

Sura sasa inaanza mfululizo wa maswali ya kibalagha yaliyoundwa kwa mdundo wa haraka, yakiwasilisha ukweli wazi na kujibu shaka zozote zilizobaki katika nafsi ya mwanadamu. Raundi hii imejaa changamoto kali ambazo hakuna moyo wa binadamu unaoweza kuzistahimili.

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:

Basi, [Ewe Mtume,] wakumbushe watu. Kwa neema ya Mola wako, wewe si kuhani wala mwendawazimu. Au wao husema, "Yeye ni mshairi tu; tungojee msiba wowote ambao wakati utamletea." Sema: "Ngojeni ikiwa mnataka. Mimi pia ninangojea." Je, ni akili zao ndizo zinazowasukuma kuchukua msimamo huu? Au ni watu tu wenye kiburi? Au wao husema, "Amelizua mwenyewe"? Hakika hawaamini. Basi, na walete maneno kama hayo, ikiwa wanayosema ni ya kweli. Je, waliumbwa bila chochote? Au wao ndio waumbaji? Je, wameziumba mbingu na ardhi? Hapana. Hawana imani. Je, wanamiliki hazina za Mola wako? Au wao ndio wenye mamlaka kamili? Au wana ngazi ya kupanda, ili wapate kusikiliza siri za mbinguni? Basi msikilizaji wao na alete ushahidi wa wazi. Je, Yeye awe na mabinti tu, nanyi mpate wana? Je, wewe [Ewe Mtume] unawadai malipo yanayowalemea madeni? Je, wanayo elimu ya mambo yaliyofichika hata wakayaandika? Au wanataka kukutega? Wale waliokufuru ndio waliotegwa kweli. Je, basi, wanao mungu mwingine isipokuwa Mungu?

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?

Ametukuka Mwenyezi Mungu juu ya yale wanayomshirikisha nayo. Hata wakiona sehemu ya mbingu ikianguka, watasema: "Hii ni mkusanyiko wa mawingu tu!" [Aya 29-44]

Exalted is God far above anything they associate with Him. Even if they see a part of the sky falling down, they would say, It is but a mass of clouds!' [Verses 29-44)

Katika hatua hii, sura inamwamuru Mtume aache kuwashughulikia. Hakika watakabiliana na siku iliyotajwa mwanzoni mwa sura, pamoja na adhabu kali itakayowaletea. Amesubiri kwa subira kwa yale yatakayoamuliwa na Mola wake Mlezi, anayemtunza kwa rehema zake. Amtukuze Mola wake Mlezi anapoamka asubuhi na mapema, katikati ya usiku, na wakati nyota zinapotoweka.

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:

Waache wao, mpaka watakapokutana na siku yao watakapopigwa na radi; siku ambayo hila zao hazitawafaa kitu chochote, wala hawatanusuriwa. Na hakika walioonea wana adhabu nyingine kabla ya hiyo, lakini wengi wao hawajui. Basi subiri kwa subira hukumu ya Mola wako Mlezi, kwani wewe uko chini ya macho yetu. Mtakase Mola wako Mlezi kwa sifa zake na umtukuze unapoamka, na mtukuze usiku, na wakati nyota zinapotoweka.

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)

Sehemu hii ya mwisho inaanza kwa onyo wazi kuhusu kile kitakachotokea siku ile ya kutisha, wakati tarumbeta itakapopulizwa mara ya kwanza na wote watakapoduwaa kabisa. Hili litatokea muda mfupi kabla ya Kiyama, wakati hakuna kitakachowafaa na hakuna msaada utakaotarajiwa kutoka upande wowote.

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.

Ikiwa, katika maisha haya, wanaweza kupanga njama na kuchukua hatua, hakuna kitu kinachoweza kuzuia kile kitakachotokea siku hiyo. Hata hivyo, watapata pia aina nyingine ya mateso kabla ya hapo. Hili halijabainishwa, lakini hakika litatokea: “Na hakika kwa madhalimu kuna adhabu nyingine kabla ya hiyo, lakini wengi wao hawajui.” (Aya ya 47)

If, in this life, they are able to scheme and take action, nothing can stave off what will happen on that day. However, they will also endure another type of suffering before that. This is left unspecified, but it is certain to happen: “ Closer at hand more suffering awaits the wrongdoers, but most of them are not aware of it." (Verse 47)