Tur tog‘i bilan qasam; yozilgan kitob bilan — yoyilgan pergamentda; obod qilingan uy (Baytul-Ma‘mur) bilan qasam; baland ko‘tarilgan osmon bilan qasam; to‘lib-toshgan dengiz bilan qasam: Rabbingning azobi albatta voqe bo‘ladi. Uni hech kim qaytara olmas.

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.

Osmon larzaga tushib, tog'lar harakatga keladigan kun. O'sha kuni haqiqatni inkor etganlarga, befoyda o'yin-kulgi bilan shug'ullanganlarga voy! O'sha kuni ular jahannam olovi tomon majburan itarilib kiritiladilar va ularga aytiladi: «Mana bu siz yolg'on deb inkor etib kelgan olovdir! Yoki bu sehrmi, yoki ko'rmayapsizlarmi? Unga kiringlar! Sabr qilsangiz ham, qilmasangiz ham, bu sizlar uchun baravardir. Siz faqat qilgan amallaringizning jazosini olasiz».

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)

Ushbu qisqa oyatlar turli qofiyali oxirgi bo'g'inlar va o'lchangan ohangdan foydalanadi hamda buni butun davomida saqlab turadi. Arabcha matnda ular bitta so'zdan iborat oyat bilan boshlanadi. Keyin oyatlarda ikki so'z birlashadi, so'ngra so'zlar qo'shilib boradi, to bu bo'limning oxirgi, 12 so'zli oyatigacha yetadi, ammo xuddi shu kuchli ohang saqlanib qoladi.

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.

Birinchi oyat arabcha "Vat-Tur" deb o‘qiladi, "Tur tog‘i bilan" deb tarjima qilingan. Arabcha "tur" so‘zi daraxtli tog‘ degan ma’noni bildiradi. Bu yerda u, ehtimol, Qur’onda Muso alayhissalomning lavhlarni qabul qilgan voqeasida zikr etilgan tog‘ni anglatadi. Umumiy ruhiy muhit shuki, God muqaddas narsalarni qasam qilib keltirmoqda va bu bilan muhim bir voqea albatta yuz berishini tasdiqlamoqda.

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.

Shu o'rtada, sura haqiqat xabarini inkor etuvchilarga yanada og'ir va dahshatli bir narsani yog'diradi: Yaratguvchi tomonidan ularning jazosini tezlashtirishga oid duoni: "Shu kuni inkor qiluvchilarga halokat bo'lsin, ular behuda o'yin-kulgi bilan shug'ullanuvchilardir" (11-12-oyatlar).

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)

Shubhasiz, Allohning vaʼdasi deganda, bu ilojsiz qochib bo'lmaydigan, albatta ro'y beradigan hukm nazarda tutiladi — osmon larzaga kelib, tog'lar joyidan qo'zg'algan o'sha dahshatli kunda. Bu dahshatli holatlarning barchasi bir-birini tasdiqlaydi va haqiqatni inkor etib, behuda o'yin-kulgilar bilan ovora bo'layotgan inkorchilarni qamrab oladi.

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.

Bu tavsif, avvalo, Qur'onda bir necha o'rinda tasvirlangan johiliyat arablarining, ularning sodda e'tiqodlari, asossiz tushunchalari va turmush tarziga taalluqlidir. Bularning hammasi befoyda o'yin-kulgi bo'lib, hech qanday jiddiy narsa emas.

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.

Ular ko'l o'rtasida sarson-sargardon yurgan, sohilga yetishni maqsad qilmagan kishiga o'xshab o'ynaydilar. Biroq bu tavsif Islomiy tasavvurdan boshqa biror tushunchaga asoslanib hayot kechirgan har bir kishiga ham xuddi shunday tegishlidir. Insonning mavjudligi va umuman koinot mavjudligi haqidagi Islomiy tasavvurni, xususan, Islomiy tasavvurni, bunga qadar e'tiqodlarda, afsonalarda yoki falsafalarda aks etgan, insoniyatga ma'lum tushunchalar bilan solishtirib ko'rmaguncha, buni to'laqonli anglab bo'lmaydi. Hatto mashhur faylasuflar ilgari surgan barcha tushunchalar ham Islom va Qur'on bayon etgan sodda, chuqur va kuchli haqiqat bilan solishtirganda, haqiqatga yetishga urinayotgan bolalarning harakatlaridan boshqa narsa emasdek ko'rinadi. Bu Islomiy tasavvur to'g'ridan-to'g'ri insonning fitratiga murojaat qiladi, hech qanday zo'riqish yoki murakkablikni talab qilmaydi. Inson fitrati unga taqdim etilgan narsaga darhol javob beradi, chunki u o'zida mavjud bo'lgan chuqur haqiqatga mukammal mos keladi. Islom insonning koinot bilan munosabatini, shuningdek koinot bilan uning Yaratuvchisi o'rtasidagi munosabatni ham tushuntirib beradi.

Surahning ikkinchi bo‘limi hayajon va tasalli hamda xursandchilik bag‘ishlaydigan bo‘lim bo‘lib, ayniqsa undan oldingi, ochiq-oydin qayg‘u va tashvishga to‘la sahnalardan so‘ng keladi.

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

Mo'minlar bog'larda va baxt-saodatda bo'ladilar, Rabblari ularga bergan narsalardan xursand bo'ladilar; Rabbi ularni olovli azobdan saqlagan bo'ladi. «Qilgan amallaringiz evaziga, sog'lom lazzat bilan yeb-ichinglar», (deyiladi). Ular safma-saf qo'yilgan sofalarga suyanib o'tiradilar va Biz ularni chiroyli, katta ko'zli huriylarga turmushga beramiz. Iymon bilan ularga ergashgan avlodlariga kelsak, Biz ularni avlodlari bilan birga qilamiz va ularning amallaridan hech narsani kamaytirmaymiz. Har bir inson o'z qilgan ishi uchun garovdadir. Biz ularga xohlagan meva va go'shtni in'om qilamiz. Ular u yerda bir-biriga kosa uzatadilar; unda na behuda gap, na gunoh bo'ladi. Ularga o'zlaridan bo'lgan yoshlar xizmat qiladilar, go'yo ular sadaf ichida yashiringan durdek (pok) bo'ladilar. Ular bir-birlariga yuzlanib, so'rashib suhbatlashadilar. Ular aytadilar: «Biz oldin oilamiz orasida yashaganimizda, qo'rquvda edik. Shuning uchun Alloh bizga marhamat qildi va bizni kuydiruvchi shamol azobidan saqladi. Biz Unga ibodat qilib, duo qilardik: Albatta, U mehribon va rahm qiluvchidir».

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)

Bu manzara moddiy farovonlikka yaqin. U erta davrdagi his-tuyg'ularga murojaat qilish turiga kiradi, insonning nafsini nozik shakldagi jismoniy lazzatlar bilan vasvasaga soladi. U haqiqatdan bexabar bo'lganlarning duch kelishi kerak bo'lgan qo'pol, og'riqli azob manzarasiga qarama-qarshi qo'yiladi:

Sura endi tez sur'atli savollar qatoriga boshlaydi, ular aniq haqiqatlarni bayon etadi va inson qalbida qolishi mumkin bo'lgan har qanday shubhani hal qiladi. Bu bosqichda hech bir inson qalbi bardosh bera olmaydigan kuchli da'vatlar mavjud:

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:

Shuning uchun [Payg'ambar,] odamlarni eslatib tur. Rabbingning inoyati bilan sen na kohin, na devona emassan. Yoki ular: "U faqat shoir, biz esa uning boshiga zamonning biror falokati tushishini kutamiz", deyishadimi? Ayt: "Kutinglar, men ham siringlar bilan birga kutaman." Ularning aqllari shu munosabatni tanlashga undaydimi? Yoki ular shunchaki takabbur odamlarmi? Yoki ular: "U buni o'zi to'qib chiqargan", deyishadimi? Ular, albatta, iymon keltirmaydilar. Agar gaplari rost bo'lsa, unga o'xshash bir kalom keltirsinlar. Ular hech narsasiz yaratilganmilar? Yoki o'zlari yaratuvchilarmi? Yoki osmonlar va yerni ular yaratganmi? Yo'q. Ular yaqin ishonmaydilar. Yoki Rabbingning xazinalari ularning qo'lidami? Yoki ular hukmron kuchmi? Yoki osmon sirlarini tinglash uchun unga chiqadigan narvonlari bormi? Ularning tinglovchisi aniq dalil keltirsin. Unga faqat qizlar, sizlarga esa o'g'illarmi? Sen ulardan shunday bir to'lov talab qilyapsanmi, uning og'irligi qarz bo'lib ularga yuk bo'lsin? Yoki ular g'aybni bilib, uni yozib olishadimi? Yoki ular seni tuzoqqa ilintirmoqchimi? Tuzoqqa ilinganlar aslida kofirlardir. Yoki ularning Allohdan boshqa ilohi bormi?

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?

Ulug' Xudo ular shirk keltirayotgan narsalardan ancha yuqoridir. Hatto ular osmonning bir parchasi qulab tushayotganini ko'rsalar ham: «Bu shunchaki bulutlar to'dasi», deydilar.

Ushbu o'rinda surada Payg'ambarga ularni o'z holiga tashlab qo'yish buyurilmoqda. Ular surraning boshida zikr etilgan kunga, va u keltiradigan og'ir azobga albatta duch keladilar. U Unga g'amxo'rligini ko'rsatadigan Rabbi tomonidan belgilangan har qanday narsa oldida sabr-toqatli bo'lishi kerak. Tong otganda, tunning chuqur qa'rida va yulduzlar ko'rinmay qolgan vaqtda Rabbisini poklab ulug'lashi lozim ﷺ.

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:

Ularni o‘z holiga qo‘yib tur, to ular dahshatga tushadigan kunlariga duch kelguncha. O‘sha kuni ularning hiylasi ularga hech narsa bermaydi va ularga hech kim yordam bermaydi. Zolimlar uchun, albatta, bundan oldin ham azob bor, lekin ko‘pchiligi buni bilmaydi. Shuning uchun Rabbingning hukmini sabr bilan kut, chunki sen Bizning nazarimiz ostidasan. Turganingda Rabbingni hamd bilan poklagin, kechasi ham Uni poklagin va yulduzlar botgan vaqtda ham.

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)

Ushbu so'nggi parcha, sur birinchi marta chalinib, hammaning dahshatga tushib qolgan o'sha qo'rqinchli kun haqida ogohlantirish bilan boshlanadi. Bu qiyomat qoim bo'lishidan oz oldin sodir bo'ladi, o'sha paytda hech narsa foyda bermaydi va hech qayerdan yordam kutib bo'lmaydi.

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.

Agar ular bu hayotda makr-hiyla ish tutib, harakat qila olsalar ham, o‘sha kunda yuz beradigan narsani hech narsa to‘sib qololmaydi. Lekin ular o‘sha kundan oldin yana boshqa turdagi azobga ham duch kelishadi. Bu aniq ko‘rsatilmagan, ammo albatta yuz berishi tayin: “Zolimlarni yaqin azobdan boshqa azob ham kutmoqda, lekin ularning ko‘pchiligi buni bilmaydilar”. (47-oyat)