Barcha ulamolar bir ovozdan tan olganki, ushbu suraning boshlanishi Qur'oni karimning birinchi vahiysi bo'lgan. Boshqa oyatlar birinchi bo'lib nozil bo'lgani haqidagi rivoyatlar esa sahih emas. Imom AhmadOisha roziyallohu anhodan, Payg'ambarimiz ﷺning zavjasidan, quyidagi hadisni rivoyat qiladi:

It is universally agreed that the opening of this sūrah was the first Qur’ānic revelation. The accounts stating that other verses were revealed first are not authentic. Imām Aĥmad transmits the following ĥadīth on the authority of `Ā’ishah, the Prophet’s wife:

Vahiyning birinchi ko'rinishi Allohning Elchisiga tush orqali bo'lgan: u uyquda ko'rgan har bir ro'yo aynan o'sha holda ro'y berar edi. Shundan so'ng u yolg'izlikdan zavqlana boshladi. U Hiro g'origa yolg'iz chiqib ketar, u yerda bir necha kun ibodat bilan o'tkazib, so'ngra oilasi oldiga qaytar edi. U o'zi bilan ozuqa olib chiqar, qaytganida esa yana bir muddatga yangi ozuqa olar edi. U shunday qilishda davom etdi, to Hiro g'origa chog'ida unga haqiqat kelguniga qadar. Farishta uning oldiga kelib: "O'qi", dedi. U javob berdi: "Men o'qiy olmayman". Payg'ambar aytadi: "U meni ushlab, qattiq siqdi, to men holdan toyguncha. So'ng meni qo'yib yuborib: "O'qi", dedi. Men: "Men o'qiy olmayman", deb javob berdim. U meni ikkinchi marta ushlab, qattiq siqdi, to men holdan toyguncha. So'ng meni qo'yib yuborib: "O'qi", dedi. Men: "Men o'qiy olmayman", deb javob berdim. Keyin u meni uchinchi marta ushlab, qattiq siqdi. So'ng dedi: "O'qigin, yaratgan Robbing nomi bilan, U insonni laxtadan yaratdi. O'qigin, Robbing eng karamli zotdir, U qalam bilan o'rgatdi, inson bilmagan narsalarni o'rgatdi". Payg'ambar qo'rquvdan titrab uyiga, Xadijaning oldiga qaytdi va: "Meni o'rang! Meni o'rang!" dedi. Uni o'rashdi va uning qo'rquvi bosildi. U Xadijaga yuzlanib: "Menga nima bo'ldi?" deb so'radi va unga bo'lgan voqeani aytib berdi hamda: "Men o'zim uchun qo'rqaman", dedi. Xadija javob berdi: "Qo'rqma, sokin bo'l va tingla. Alloh seni hech qachon xo'rlikka duchor qilmaydi, chunki sen qarindoshlaringga mehribonsan, rostgo'ysan, muhtojga yordam berasan, mehmonlaringni izzat qilasan va har bir adolatli ish yo'lida ko'maklashasan". So'ng uni amakivachchasi Varaqa ibn Navfalning oldiga olib bordi. U nasroniylikni qabul qilgan, arab, ibroniy tillari va Injilni yaxshi biladigan olim edi. U ko'zini yo'qotgan va juda qarigan edi. Xadija Varaqaga dedi: "Amakivachcha, jiyaningiz nima deyayotganini eshitishni xohlaysizmi?" Varaqa dedi: "Xo'sh, jiyan, nimani ko'rding?" Payg‘ambar ﷺ o‘zi ko‘rgan narsalarni unga so‘zlab berdi. U gapirib bo‘lgach, Varaqa dedi: «Bu xuddi Musoga nozil qilingan vahiydir. Keni men yosh yigit bo‘lsam, sizning qavmingiz sizni bu shahardan chiqarib yuborgan kunda tirik bo‘lardim.» Payg‘ambar ﷺ hayron bo‘lib so‘radi: «Ular meni chiqarib yuboradilarmi?» Varaqa javob berdi: «Ha! Sizning xabaringizga o‘xshash xabarni hech kim olib kelmagan, lekin unga qarshi dushmanlik qilinmagan emas. Agar o‘sha kunga qadar yashasam, albatta sizni to‘liq qo‘llab-quvvatlayman.» Ammo Varaqa ko‘p o‘tmay vafot etdi...

Men bu voqea ustida bir muddat o‘yladim. Uni hammamiz ko‘p marta kitoblarda o‘qiganmiz: Payg‘ambarimiz ﷺ ning siyratiga oid kitoblarda ham, Qur’on ma’nolarini sharhlovchi kitoblarda ham. Lekin biz uni yo beparvolik bilan o‘qiymiz yoki unga kam e’tibor berib, o‘qishni davom ettiramiz.

I reflected for a while upon this event. We have all read it many times in books; either those of the Prophet’s biography or those explaining the meaning of the Qur’ān. But we either read it casually or give it little thought and go on with our reading.

Lekin bu shunday voqeaki, uning ulkan ahamiyati bor. U insoniyat hayotiga muhim ta'sir ko'rsatgan voqea; ammo bugun biz uning buyuk qadrini anglashga qanchalik harakat qilmaylik, uning ko'plab jihatlari hali ham idrokimiz doirasidan tashqarida qolmoqda. Ushbu voqeani insoniyatning uzoq tarixidagi eng buyuk voqea deb atash mubolag'a emas.

Yet this is an event which has immense significance. It is an event which has an important bearing on the life of humanity; but much as we try today to perceive its great value, many of its aspects remain beyond our perception. It is no exaggeration to describe this event as the greatest in the long history of human existence.

Bu voqeaning haqiqiy mohiyati shundaki, Buyuk, Majburlovchi, Qudratli, Oliy va butun koinotning Hukmdori bo‘lgan Alloh (Xudo) O‘zining marhamatidan kelib chiqib, inson deb ataladigan yaratilmishiga yuzlandi. Bu yaratilmish koinotning zo‘rg‘a ko‘rinadigan bir burchagida, ismi Yer bo‘lgan joyda makon topgan. U O‘zining yaratilmishlarining shu turini sharaflab, uning vakillaridan birini Ilohiy nur sohibi va donoligining posboni etib tanladi.

The true nature of this event is that God, the Great, the Compeller, the Almighty, the Supreme, the Sovereign of the whole universe, out of His benevolence, has turned to that creation of His which is called man, and which takes its abode in a hardly visible corner of the universe, the name of which is the earth. He has honoured this species of His creation by choosing one of its number to be the recipient of His divine light and the guardian of His wisdom.

Bu cheksiz darajada buyuk narsadir. Insон Xudoning muhim sifatlarini — mutlaq qudrat, barcha cheklovlardan xoli bo'lish va abadiylikni — imkoni boricha anglashga harakat qilganda, bu buyuklikning ba'zi jihatlari ayon bo'ladi. Shuningdek, qudrati va umri ma'lum cheklovlarga ega bo'lgan Xudoning bandalarining asosiy sifatlari bilan solishtirib o'ylaganda, ham shu narsa ko'rinadi. Shunda inson bu ilohiy g'amxo'rlikning ahamiyatini tushunishi mumkin. U bu tuyg'uning shirinligini his qilib, shukrona, duo va ibodat bilan minnatdorchiligini izhor etishi mumkin. U koinotning kengligidagi o'zining xira burchagida, Xudoning kalomini insonga vahiy qilinishi tarqatgan umumiy baxt-saodatda butun koinot ham ishtirok etayotganini his qiladi.

Shu narsa ravshanki, surraning qolgan qismi uning boshidagi oyatlar bilan bir vaqtda nozil bo‘lmagan, balki keyinroq nozil bo‘lgan. U ma’lum bir vaziyatga hamda Payg‘ambarimiz ﷺ hayotidagi keyingi voqealarga ishora qiladi: ya’ni Payg‘ambarimiz ﷺ xabarni yetkazish va ibodatni ochiq-oydin qilish buyurilganidan keyin, kofirlarning qarshiligiga duch kelganidan so‘ng. Buni surraning “Bir banda Alloh(?)” – ya’ni “Egamiz Allohning bandasini namoz o‘qishdan to‘smoqchi bo‘lgan kimsaga qarang!” (9-10-oyatlar) bilan boshlanuvchi qismi ko‘rsatadi. Shunga qaramay, surraning barcha qismlari o‘rtasida mukammal uyg‘unlik bor. Uning boshidagi qismdan keyin keltirilgan faktlar ham mukammal tartibda joylashtirilgan.

It is self evident that the rest of the sūrah was not revealed at the same time as its opening but at a later date. It refers to a certain situation and later events in the Prophet’s life, after he was instructed to convey his message and offer his worship in public, and after he was met with opposition by the unbelievers. This is indicated in the part of the sūrah which begins: “Look at the one who tries to prevent a servant of God from praying!” (Verses 9-10) Yet there is perfect harmony between all parts of the sūrah. The facts it relates after the opening part are also arranged in a perfect order.

Bu ikki omil surani mukammal darajada uyg'un yagona birlikka aylantiradi.

These two factors make the sūrah one perfectly harmonious unit.

Yaratgan Rabbingning nomi bilan o‘qi — U insonni bir laxtadan yaratdi.

Read in the name of your Lord who has created — created man out of a germ-cell.

Oʻqing! Sening Rabbing eng karamli Zotdir, U qalam bilan oʻrgatgan, insonga bilmagan narsasini oʻrgatgan. (1-5-oyatlar)

Read — for your Lord is the most Bountiful One, who has taught the use of the pen, taught man what he did not know. (Verses 1-5)

Bu Qur’ondagi birinchi sura bo‘lgani uchun u Allohning nomi bilan boshlanadi. U Payg‘ambarimizni ﷺ oliy jamiyat bilan muborak aloqasining ilk lahzasida va o‘zi yetkazish uchun tanlangan xabar yo‘lida birinchi qadam qo‘yishdan oldin, Allohning nomi bilan o‘qishga buyuradi: “O‘qing, Rabbingizning nomi bilan.” Ko‘rsatilgan Allohning birinchi sifati – yaratish va boshlash sifatidir: “...Rabbingiz, U yaratgan.” So‘ngra u, xususan, insonning yaratilishi va uning kelib chiqishi haqida so‘zlaydi: “Insonni laxta qondan yaratdi.” U quritilgan qon tomchisidan yaratilgan bo‘lib, u bachadonga joylashtiriladi: kamtar va sodda modda. Bu Yaratuvchining qudrati qanchalik aks etgan bo‘lsa, Uning marhamati va rahmatini ham shunchalik aks ettiradi. Uning marhamati tufayli U bu laxta qonni o‘rgatilishi va o‘rganishi mumkin bo‘lgan inson darajasiga ko‘tardi.

Demak, insonni yaratadigan, unga ta'lim beradigan va Unga Oʻz mo'l-ko'l ne'matlarini in'om etadigan — Allohdir, dеb hisoblanadi. Wait, the rules say never write "Allah" and write the Uzbek word for God. Corrected: Demak, insonni yaratadigan, unga ta'lim beradigan va Unga O'z mo'l-ko'l ne'matlarini in'om etadigan — Xudodir.

It is God, then, who creates, teaches and bestows His abundant bounties on man.

Bu shuni anglatadiki, inson Xudoning marhamatini tan olishi va uchun shukr qilishi kerak.

This implies that man should acknowledge God’s benevolence and be grateful for it.

Lekin aslida sodir bo‘layotgan narsa boshqacha.

But what actually happens is something different.

Sūraning ikkinchi qismi insonning haddan oshishi haqida. "Albatta, inson o'zini boy-behojat deb bilganda, haddan oshadi. Albatta, sizning Rabbingizgacha qaytish bor." (6-8-oyatlar) Aynan Alloh inson ortiqcha darajada beradi va uni behojat qiladi. U insonni yaratadi, unga bilim o'rgatadi va unga Oʻz saxovatli muomalasini ravo ko'radi. Lekin odamlarning aksariyati — imon bilan himoyalanganlardan tashqari — ularga berilgan narsalar tufayli erishilgan mustaqilligi uchun shukr qilmaydi. Ular bu ne'matning manbasini tanimaydilar, bu manba esa ularning yaratilishi, bilimi va rizqining manbai bilan bir xildir. Ular shukr qilib, itoatkor bo'lish o'rniga, kibr bilan harakat qiladilar va barcha chegaralardan oshib ketadilar.

The second part of the sūrah deals with man’s transgression. “Indeed, man becomes grossly overweening, once he thinks himself self- sufficient. Surely to your Lord all must return.” (Verses 6-8) It is God who gives to man in abundance and makes him independent. He also creates and teaches him and extends to him His generous treatment. But men in general — except for those guarded by faith — are not thankful for their independence which is made possible by what they are given. They do not recognize the source of this grace, which is the same as the source of their creation, knowledge and livelihood. They behave arrogantly and transgress all limits instead of being dutiful and thankful.

Ko'z oldida tajovuzkor, kibrli va o'z asl kelib chiqishini unutgan inson qiyofasidan so'ng, ogohlantirish ma'nosiga ega bo'lgan izoh keladi: "Albatta, barchasi Rabbingizga qaytariladi." (8-oyat) Bu mag'rur va manmanlik qilgan inson endi qayerga yuzlanishi mumkin?

The image of the transgressing, conceited person who has forgotten his origin is followed by a comment charged with an implicit warning: “Surely to your Lord all must return.” (Verse 8) Where can this proud and overweening person then turn?