Ushbu sura Makkada nozil bo‘lgan bo‘lib, iymon masalasini, ya’ni Allohning birligiga va koinot ustidan Uning mutlaq rububiyatiga ishonishni bayon qiladi.

The present surah, revealed in Makkah, addresses the question of faith: belief in Gods oneness and His absolute Lordship of the universe.

Xuddi boshqa Makka suralarida bo‘lganidek, bu yerda ham imon Ilohiy xabarning Alloh elchisi Muhammadga nozil qilinganiga, uning oldidan boshqa elchilar kelganiga va Qur’on unga yuqoridan, avvalgi kitoblarni tasdiqlagan holda ato etilganiga ishonishni o‘z ichiga oladi. Shuningdek, u qiyomatga va bu dunyo hayotida qilingan barcha ishlar — yaxshi yoki yomon bo‘lishidan qat’i nazar, uchun hisob-kitob berilishiga ishonishni ham o‘z ichiga oladi.

As in other Makkan surahs, faith here also includes belief in the revelation of the Divine message to Muhammad, Gods messenger, who was preceded by other messengers, and to whom the Qur’an was bestowed from on high, confirming earlier scriptures. It also includes belief in the resurrection and accountability for all that is done in this present life, whether good or evil.

Bular Islom dini butun tuzilmasini quradigan asosiy tamoyillardir. Shu sababli Qur'on Makka surralarining barchasida ushbu tamoyillarni batafsil bayon etadi. U Madina davrida nozil bo'lgan surralarda ham bu jihatlarga to'xtaladi, xususan qonun belgilaganda yoki musulmon jamoasiga buyruq qaratganda. Islom diniga xos jihat shundaki, u Allohning yagonaligiga, Muhammad ﷺ ning risolatiga va oxirat hisob-kitobiga bo'lgan imonni barcha tamoyillar, tizimlar, qonunlar va axloqning tayanch nuqtasi deb biladi. Ularning barchasi mana shu imon bilan chambarchas bog'liqdir. Shuning uchun ular doimo amaldadir.

These are the fundamental principles upon which Islam builds its whole structure. Hence, the Qur’an elaborates on these principles in all the Makkan surahs. It also touches upon these aspects in the surahs revealed later in Madinah, and specifically whenever it lays down legislation or addresses a directive to the Muslim community. Part of the nature of the Islamic faith is that it considers belief in God’s oneness, Muhammad’s message and accountability in the life to come the pivot upon which all its principles, systems, laws and morality turn. All are closely related to this belief. Therefore, they remain proactive.

Bu sura imonga oid bu savolni barcha mumkin bo‘lgan yo‘llar bilan yoritadi: uni turli fonlarda ko‘rsatadi, kosmik, ruhiy va tarixiy ta’sirlarni qo‘shadi. U imonni faqat insoniyat masalasi emas, balki butun mavjudotning masalasi qilib qo‘yadi. Bizga jinnlarning ba’zilari Qur’onni qanday tinglaganini ko‘rsatadi, Isroil o‘g‘illarining ba’zilarining unga munosabatiga ishora qiladi, bir guvohlikni buzilmagan insoniy fitratdan, boshqasini esa ba’zi isroilliklardan keltiradi. Osmonlar va yerning kengligini ko‘rishimiz uchun bizni sayohatga olib chiqadi, shuningdek Qiyamat kunidan tasvirlarni taqdim etadi. Yana Hud qavmining taqdirini ko‘rsatadi va Makka atrofidagi ba’zi shaharlarning taqdiriga to‘xtaladi. Suraga ko‘ra, o‘zi koinot ham, Qur’on ham bir xil haqiqatni bayon etuvchi kitoblardir.

The surah treats this question of faith in every possible way, presenting it against different backdrops and adding universal, psychological and historical effects. It makes faith a question for all existence, not merely the human race. It gives us a glimpse of how some of the jinn listened to the Qur’an, and refers to the attitude of some of the Children of Israel to it, presenting one testimony from uncorrupted human nature and another from some Israelites. It takes us on a journey so that we can look at the expanse of the heavens and the earth, and it also presents images from the Day of Judgement. It further shows us the fate of the people of Hud, and touches on the fates of some of the townships around Makkah. According to the surah, both the universe itself and the Qur’an are books stating the same truth.

Bu sura o'zaro bog'liq to'rt qismdan iborat bo'lib, ular yagona butunlik sifatida qaralishi mumkin. Birinchi qism bu suradan oldingi oltita surani ham boshlagan ikki alohida harf — Ha Mim bilan boshlanadi. Bu ikki harfdan so'ng darhol Qur'on kitobiga va uning Allohdan nozil bo'lgan vahiy ekanligiga ishora qilinadi: "Bu kitob Allohning, qudratli va hikmat egasining tomonidan nozil qilingandir" (2-oyat). Sura buni koinot kitobiga ishora bilan davom ettiradi, u Uning haqiqati asosida barpo etilgan va nozik rejalashtirish bilan yaratilgan. "Biz osmonlarni, yerni va ular orasidagi narsalarni faqat haq asosida va belgilangan muddat bilan yaratdik" (3-oyat). Shunday qilib, o'qilayotgan Qur'on kitobi va biz ko'rib turgan koinot kitobi haqiqatni ham, nozik rejalashtirishni ham tasdiqlaydi. "Ammo kofirlar kendilariga berilgan ogohlantirishlarga e'tibor bermaydilar." (3-oyat)

The surah consists of four inter-related parts that can be seen as a single whole. The first part begins with the two separate letters Ha Mim, that also began the six surahs preceding this one. These two letters are immediately followed by a reference to the book of the Qur’an and its being a revelation from God: “ This book is bestowed from on high by God, the Almighty, the Wise” (Verse 2) The surah follows this with a reference to the book of the universe, which is established on the basis of His truth and created according to elaborate planning. “We have not created the heavens and the earth and all that is between them otherwise than in accordance with the truth, and for an appointed term” (verse 3) Thus, the recited book of the Qur’an and the book of the universe we behold confirm the truth as well as the elaborate planning: “ Yet the unbelievers ignore the warnings they have been given.” (Verse 3)

Shundan so'ng, bu surа ishonch masalasini bayon etishga o'tadi. U avvalo, Arab mushriklari tutgan shirkni qoralaydi va uning koinotda hech qanday asosi yo'qligini, shuningdek, uning haqiqiy bayonga va merosga qolgan ilmga ham ega emasligini ko'rsatadi: “Ayting: Siz Allohdan o'zgasiga sig'inadigan narsalaringizni o'ylab ko'rdingizmi? Menga ko'rsatingchi, ular yer yuzidan qanday narsani yaratdilar yoki osmonlarda qanday ulushga egalik qiladilar? Agar da'voingiz rost bo'lsa, menga bundan oldin nozil qilingan biror kitobni yoki ilmdan qolgan biror izni keltiringlar”. (4-oyat) U o'zidan o'zgaga, ya'ni eshitmaydigan va o'z ibodatchisiga javob bera olmaydigan, Qiyomat kuni esa ibodatchisi bilan talashib, bunday ibodatdan o'zini chetga oladigan narsaga sig'inuvchining xatosini ko'rsatadi.

After this powerful and comprehensive opening, the surah begins to present the question of faith, starting with a denunciation of polytheism, upheld by the pagan Arabs, demonstrating that it lacks all basis in the universe, and that it further lacks true pronouncement and inherited knowledge: “Say: Have you thought of those whom you invoke besides God? Show me what part of the earth they have created, or which share of the heavens they own. Bring me a book revealed before this, or some other vestige of knowledge, if what you claim is true.” (Verse 4) It shows the error of the one who worships instead of God someone or thing who cannot hear or respond to its worshipper and who disputes with him on the Day of Judgement dissociating itself from all such worship.

Keyin u haqiqatni Muhammad (ﷺ) tomonidan taqdim etilganini qanchalik dahshatli qabul qilganlari haqida gapiradi va uni oddiy sehr deb ta'riflaydi. (7-oyat) Ular bundan ham ortiqroq jasorat qilib, Payg'ambar bularning hammasini o'zi to'qigan, deb da'vo qilishgan. Sura Payg'ambarga ularga Xudoning elchisi sifatida o'z mavqeiga mos, Xudodan qo'rqishini aks ettiruvchi va Uning hukmini ham bu dunyoda, ham u dunyoda qabul qiluvchi javob berishni buyuradi: “Ayting: Agar men uni o'zim to'qigan bo'lsam, Xudo oldida menga hech narsada yordam bera olmaysizlar. U siz bu haqda o'zaro nima deyayotganingizni to'liq biladi. Men bilan sizning orangizda guvoh sifatida U kifoya. U Juda Mag'firatli, Doimo Rahmlidir”. “Ayting: men Xudo elchilarining birinchisi emasman. Men bilan yoki siz bilan nima qilinishini bilmayman. Men faqat menga vahiy qilinganiga ergashaman. Men faqat ochiq ogohlantiruvchiman”. (8-9-oyatlar) Shuningdek, u Muso (alayhissalom)ga berilgan kitoblarni tasdiqlovchi narsalarni topganda, Qur'onni haqiqiy hidoyat sifatida qabul qilgan Isroil o'g'illarining ayrim kishilarining munosabatini keltiradi. Bunday kishi “unga iymon keltirdi, sizlar esa takabburligingiz bilan kibrlanasiz”. (10-oyat)

It then speaks of the appalling reception they gave to the truth as presented by Muhammad (peace be upon him), describing it as plain sorcery. (Verse 7) They even had the temerity to go further than this and alleged that the Prophet had fabricated it all. The surah instructs the Prophet to give them a reply that suits his position as a messenger of God, one that reflects his fear of God and accepts His judgement both in this world and the next: “Say: If I have invented it, you cannot be of the least help to me against God. He is fully aware of what you say amongst yourselves about it. Sufficient is He as a witness between me and you. He is Much-Forgiving, Ever-Merciful.’ Say: 7 am not the first of God’s messengers. I do not know what will be done with me or with you. I only follow what is being revealed to me. I am only a plain warner. ” (Verses 8-9) It also cites the attitude of some of the Children of Israel who accepted the Qur’an as true guidance when they found in it what confirmed the scriptures given to Moses (peace be upon him). Such a person “has believed in it while you glory in your arrogance.” (Verse 10)

Shunday qilib, ular o‘z zulmlari, kufrlari uchun qoralanadi, ilm egalarining guvohligiga qaramay: «Alloh zolim qavmni hidoyatga boshlamaydi». (10-oyat) Note: the system rule says to write "God" rather than "Allah", so the translation uses the Uzbek word for God as instructed: Shunday qilib, ular o‘z zulmlari, kufrlari uchun qoralanadi, ilm egalarining guvohligiga qaramay: «Xudo zolim qavmni hidoyatga boshlamaydi». (10-oyat)

They are, thus, denounced for their wrongdoing, for their disbelief, despite the testimony of those endowed with greater knowledge: “God does not guide wrongdoers.” (Verse 10)

Sura shuningdek, kofirlarning mo''minlarga nisbatan o''z munosabatini oqlashga urinadigan puch bahonalarini ham eslatadi, ular mo''minlar haqida shunday deydilar: "Agar bu [xabar] yaxshi bo''lganida, bu odamlar bizdan oldin unga ergashmas edilar." (11-oyat) Bu ularning haqiqiy pozitsiyasini ochib beradi: "Ular unga hidoyat bo''lishni xohlamagani uchun, doimo: "Bu qadimgi yolg''ondir", deydilar." (11-oyat) Sura, shuningdek, Muso kitobi va Qur''onning uni tasdiqlashi haqida gapiradi hamda uning rolini ta''kidlaydi: "zolimlarni ogohlantirish va yaxshilik qilganlarga xushxabar berish uchun." (12-oyat) Bu qism to''g''ri yo''lga ergashib, Allohga iymon keltirganlarga berilayotgan xushxabar tafsilotlari bilan yakunlanadi: "Rabbimiz — Alloh, deb aytib, so''ngra to''g''ri yo''lda turganlarga hech qanday qo''rquv ham, qayg''u ham yo''q. Ular jannat ahlidir, qilgan amallari evaziga u yerda abadiy qolurlar." (13–14-oyatlar)

The surah also mentions the unbelievers’ flimsy justification of their attitude as they said in reference to the believers: “If this [message] were any good, these people would not have preceded us in accepting it.” (Verse 11) This explains their true stance: “Since they refuse to be guided by it, they will always say, 'This is an ancient falsehood. ” (Verse 11) The surah also refers to the book of Moses and the fact that the Qur’an confirms it, highlighting its role: “to warn the wrongdoers and to give good news to those who do good” (Verse 12) This part concludes with details of the good news given to those who believe in God and follow the right course: “ Those who say, 'Our Lord is God, ’ and follow the straight path shall have nothing to fear, nor shall they grieve. They are the ones destined for paradise where they shall abide as a reward for what they do.” (Verses 13-14)

Surahning ikkinchi qismida inson tabiatining ikki turi tasvirlanadi: biri to‘g‘ri, ikkinchisi esa og‘ishgan, va ularning iymon masalasiga bo‘lgan munosabatlari bir-biridan farq qilishi ko‘rsatiladi. Ikkala tabiat ham hayotini boshlashi, ota-onasi tomonidan tarbiyalanishi bilan tasvirlanadi. Ular voyaga yetib, o‘z tanlovini mustaqil qila olganda qanday munosabatda bo‘lishlari bayon etiladi. Birinchisi Allohning ne’matlarini tan oladi, ota-onasiga itoatkor, shukr qilishga intiluvchi va xatolari hamda kamchiliklari uchun kechirim so‘raydi: “Mana shunday kishilardan Biz eng yaxshi amallarini qabul qilamiz va yomon ishlarini kechiramiz. Ular jannat ahlidandir. Ularga va’da qilingan va’da haqdir” (16-oyat). Ikkinchisi esa ham ota-onasiga, ham Allohga itoatsizlik qiladi, Qiyomat kunini inkor etadi va ota-onasini qattiq g‘amga soladi: “Ular o‘zlaridan oldin o‘tgan jin va insonlardan bo‘lgan jamoalar qatorida hukm qilingan kishilardir. Ular, albatta, ziyon ko‘ruvchilardir” (18-oyat). Surahning bu qismi Qiyomat kuni manzarasining qisqa tasviri bilan yakunlanadi, unda bu ikkinchi turdagi kishining taqdiri ko‘rsatiladi: “Kofirlar o‘tga keltiriladigan kuni ularga aytiladi: «Dunyo hayotingizda yaxshi narsalaringizdan bahramand bo‘ldingiz va zavq-safo surdingiz. Bugun esa yer yuzida haqsiz ravishda takabburlik qilganingiz va itoatsizlik qilganingiz uchun xo‘rlik azobi bilan jazolanasiz»” (20-oyat).

The second part of the surah portrays two patterns of human nature, one upright and the other deviant, highlighting their different attitudes to the question of faith. It depicts both natures as they commence their lives, reared by their parents. It describes their respective attitudes when they come of age and are able to make their own choices. The first recognizes God’s blessings, is dutiful towards his parents, eager to give thanks, and seeking forgiveness for slips and mistakes: “Zr is from such people that We shall accept the best that they ever did, and whose bad deeds We shall overlook. [They shall be] among the people destined for paradise. True is the promise that has been given them” (Verse 16) The other is disobedient of both his parents and God, denies the Day of Resurrection, and creates tremendous distress for his parents: “Such are the ones upon whom the verdict is passed, together with other communities of jinn and humans that have passed away before their time. They will be utterly lost.” (Verse 18) This part of the surah concludes with a swift scene of the Day of Judgement portraying the fate of this second type of person: “On the Day when the unbelievers will be brought before the fire, they will be told: You have exhausted your share of good things in your worldly life and took your fill of pleasure. So, today you shall be requited with the suffering of humiliation for having been arrogant on earth without any right, and for all your transgression.” (Verse 20)

Surahning uchinchi qismida Od qavmining, ogohlantirishlarning barchasini rad etganidan keyin halok bo‘lishi haqida so‘z boradi. Unda ular yomg‘ir va o‘sish keltirishini kutgan buyuk shamol zikr etiladi. Lekin u ularga yomg‘ir o‘rniga halokat va o‘zlari shoshilib so‘ragan azobni keltirdi. “Ular vodiylariga yaqinlashib kelayotgan bulutni ko‘rganlarida, dedilar: ‘Bu bulut bizga yomg‘ir yog‘diradi.’ ‘Yo‘q, aslida bu o‘sha narsadirki, siz uni shoshilib so‘radingiz: egasining amri bilan hamma narsani vayron qiladigan, og‘riqli azob olib keladigan bo‘ron shamoli.’ Tong otganda, ularning vayron bo‘lgan uylaridan boshqa hech narsa ko‘rinmas edi. Biz gunohkor odamlarni shunday jazolaymiz.” (24–25-oyatlar) Shu tariqa, surah Od qavmining taqdirini ko‘rsatish orqali kofirlarning hissiyotlarini uyg‘otishni maqsad qiladi va ularga eslatadiki, Od qavmi ulardan kuchliroq va boyroq edi. “Biz ularni shunday mustahkam joylashtirgan edikki, sizlarni bunday joylashtirmagan edik; ularga eshitish, ko‘rish va yuraklarni bergan edik. Lekin ular Allohning oyatlarini inkor etganliklari sababli, eshitish, ko‘rish va yuraklari ularga hech narsa foyda bermadi.”

In the third part, the surah speaks of the destruction of the (Ad after they had rejected all warnings. It highlights the great wind which they had expected to give them rain and growth. Instead, it brought them ruin and the punishment they had hastened. “ When they saw a cloud approaching their valleys, they said: ‘This cloud will bring us rain.9 ‘No, indeed. It is the very thing you wanted to hasten: a storm wind bearing painful suffering which will destroy everything by the command of its Lord.9 When the morning came, there was nothing to see of them except their ruined dwellings. Thus do we requite guilty people.” (Verses 24— 25) In this way, the surah aims to heighten the unbelievers’ feelings by showing them the fate of the (Ad, who they are reminded were stronger and wealthier than they. “ We had securely established them in a manner in which We have never established you; and We had endowed them with hearing, and sight, and hearts. Yet nothing did their hearing, sight and hearts avail them since they persisted in denying God9s revelations.

“Ular o‘zlari masxara qilgan narsaning o‘ziga duchor bo‘ldilar.” (26-oyat) Bu qism tugar ekan, sura ularning atrofidagi shaharlarga yetgan taqdirni va ularning hisoblangan xudolari hech qanday yordam bera olmaganini ham eslatadi. Shunday qilib, ularning uydirmalari hamma uchun ravshan ko‘rinib qoldi.

They were overwhelmed by the very thing which they had mocked.” (Verse 26) As this part comes to an end, the surah also reminds them of the fate suffered by the townships around them and how their alleged deities could not provide any support. Thus, their fabrications were clear for everyone to see.

To'rtinchi va so'nggi qismda bizga jinlar guruhi haqidagi hikoya keltiriladi, ularga Xudo Qur'on tilovatini tinglashni buyurgan edi. Ular bu tilovatdan qattiq ta'sirlanib, darhol uning haqiqatni aytayotganini, o'zidan oldingi narsani tasdiqlayotganini e'lon qildilar: "U haqiqatga va to'g'ri yo'lga hidoyat qiladi" (30-oyat). Ular o'z qavmlariga qaytib borib, ularni ogohlantirdilar va iymon keltirishga chaqirdilar: "Ey qavmimiz! Xudoning chaqiriғiga javob bering va Unga iymon keltiring. U sizlarning gunohlaringizni kechiradi va sizlarni alamli azobdan qutqaradi. Kim Xudoning chaqiriғiga javob bermasa, u yer yuzida Unga qarshi qocha olmaydi va Uning oldida hech qanday homiy topa olmaydi. Ular, albatta, ochiq adashishdadirlar" (31-32-oyatlar). Jinlar, shuningdek, koinotning ochiq kitobiga, ya'ni Xudoning yaratish va qayta tiriltirish qudratiga guvohlik beradigan olamga ham murojaat qiladilar: "Osmonlarni va yerni yaratgan, ularni yaratishdan charchamagan Xudo o'liklarni qayta tiriltirishga qodir ekanini ular bilmaydilarmi? Ha, albatta. U har narsaga qodirdir" (33-oyat). Shu o'rinda sura inkor etuvchilarning o'tga keltirilgan paytdagi ta'sirli manzarasini tasvirlaydi. Ular o'zlari inkor qilib kelgan narsani tan oladilar, ammo bu endi juda kech bo'ladi.

The fourth and final part gives us the story of a group of jinn who were directed by God to listen to a recitation of the Qur’an. They were highly moved by it, immediately declaring that it speaks the truth and confirms “what came before it. It guides to the truth and to a straight path” (Verse 30) They went straight back to their people warning them and calling on them to believe: “ Our people! Respond to God's call and have faith in Him. He will forgive you your sins and deliver you from grievous suffering. He who does not respond to God's call cannot elude Him on earth, nor will they have any protector against Him. They are indeed in manifest error.” (Verses 31-32) The jinn also refer to the open book of the universe which testifies to God’s power of initiation and resurrection: “Are they not aware that God, who has created the heavens and the earth and was not wearied by their creation, has the power to bring the dead back to life? Yes, indeed. He has power over all things.” (verse 33) At this point the surah adds a touching scene, showing the unbelievers as they are brought before the fire. They will then admit what they used to deny, but it is all too late.

Sura shu oxirida Payg'ambarga sabr qilish buyurilmoqda va kofirlarning azobini shoshilib so'ramaslik aytilmoqda. Ularga faqat qisqa muddat berilgan, Xudoning azobi esa albatta ularga yetib keladi: "Bas, qat'iyat egalari bo'lgan payg'ambarlar sabr qilganlaridek, sabr qil. Ularning azobini shoshilib so'rama. Ular va'da qilinganini ko'rgan kuni, go'yo bir kunning bir soatidan ortiq turmagandek bo'lib tuyuladi. Bu bayon qilingan. Yomonlikni qilganlardan boshqasi halok bo'ladimi?" (35-oyat)

The surah concludes with a directive to the Prophet to remain patient and not to hasten the unbelievers’ punishment. They are only given respite for a short while, and God’s punishment will inevitably catch up with them: “Remain, then, patient in adversity, just as all messengers endowed with firm resolve bore themselves with patience. Do not seek to hasten their punishment. On the Day when they see what they were promised, it will seem to them as though they had dwelt [on earth] no more than an hour in a single day. This has been made clear. Will, then, any be destroyed except the evildoers?” (Verse 35)