Ushbu qisqa surada insoniy hayot uchun markaziy ahamiyatga ega bo‘lgan juda ko‘p haqiqatlar qamrab olingan. Uning uslubi kuchli ishoratlar bilan ajralib turadi. Bunday ko‘plab haqiqatlarni Qur’ondan boshqa hech qanday ixcham yozuv shaklida osonlik bilan birlashtirib bo‘lmaydi, chunki Qur’onning shu qadar tez va chuqur ta’sir qiluvchi zarbalar bilan to‘g‘ri ohanglarga ta’sir qilish noyob qobiliyati bor.

This short sūrah touches on a great many facts which are of central importance to human life. Its style is characterized by powerful allusions. Numerous facts of this nature are not easily combined in any form of concise writing except that of the Qur’ān, with its unique ability to hit the right chords with such swift and penetrating strokes.

Sura shu bilan boshlanadi, u inson hayotining ichki haqiqatini ta’kidlovchi qat’iy qasam bilan ochiladi: “Men mana shu shahar bilan qasam ichaman, sen shu shaharda yashaysan, ota bilan farzand bilan qasam: albatta, Biz insonni mashaqqatda yaratdik”. (1-4-oyatlar) Bu shahar Makka bo‘lib, unda Ka’ba joylashgan. Ka’ba – Allohning muqaddas uyi bo‘lib, bu yer yuzida qurilgan birinchi ibodatxona hisoblanadi. U tinchlik maskani bo‘lib, odamlar unda qurollarini yerga qo‘yib, janjallarini unutadilar. Ular u yerda tinch-totuv yig‘iladilar; har bir kishi hammaga muqaddasdir. Hatto bu shaharda bo‘lgan o‘simliklar, qushlar va barcha jonzotlar to‘liq va mukammal xavfsizlikdan bahramand bo‘ladilar. Bu uyni Ibrohim – Ismoilning otasi qurgan. Ismoil esa barcha arablar va musulmonlarning bobosidir.

The sūrah opens with an emphatic oath asserting an inherent fact of human life: “I swear by this city, this city in which you are a dweller, by parent and offspring: indeed, We have created man in affliction.” (Verses 1-4) The city is Makkah, which houses the Ka`bah, the sacred house of God that was the first temple ever to be erected on this earth as a place of peace where people put down their weapons and forget their quarrels. They meet there in peace; each is sacred to all. Even the plants, the birds and all creatures that happen to be in this city enjoy full and complete security. It is the House built by Abraham, the father of Ishmael, who is the grandfather of all Arabs and Muslims.

Xudo keyin Payg‘ambari Muhammad ﷺ ni, uning Makkada yashashini zikr qilish orqali sharaflaydi. Bu fakt shaharning muqaddasligi, sharafi va ulug‘vorligini yanada oshiradi. Bu holatda bu juda muhim nuqta; chunki kofirlar Payg‘ambar ﷺ va u yerdagi musulmonlarni ta’qib qilib, Ka’baning muqaddasligini buzayotgan edilar. Lekin Ka’ba muqaddas, va Payg‘ambar ﷺ ning uning qo‘shnichiligida yashashi uni yanada muqaddas qiladi.

God then honours His Prophet, Muĥammad, by mentioning him and his residence in Makkah, a fact which adds to the sanctity of the city, its honour and glory. This is a point of great significance in this context; for the unbelievers were violating the sanctity of the House by harassing the Prophet and the Muslims in it. But the House is sacred and the Prophet’s dwelling in its neighbourhood makes it even more so.

Xudoning ushbu shahar bilan va uning ichidagi Payg‘ambar ﷺ turar joyi bilan qilgan qasami bu shaharning muqaddasligi va ulug‘ligini yanada oshiradi. Natijada kofirlarning bu shahardagi xatti-harakati nihoyatda beadablik va nomaqbul bo‘lib chiqadi. Ularning munosabati esa yana ham o‘ziga xos bo‘ladi, chunki ular o‘zlarini Ka’baning mutasaddilari, Ismoilning avlodlari va Ibrohimning izdoshlari deb da’vo qiladilar.

God’s oath by this city and by the Prophet’s residence in it adds even more to its sacredness and glory, which consequently makes the unbelievers’ attitude grossly impertinent and objectionable. Their attitude becomes even more singular, considering their claims to be the custodians of the House, Ishmael’s descendants and Abraham’s followers.

Ushbu haqiqatni, ya'ni insonning tabiati va hayoti haqidagi bu haqiqatni bayon qilgandan so'ng, surah insonning qilayotgan ba'zi da'volari va xatti-harakatlari ostida yotgan ba'zi tushunchalarni muhokama qilishga o'tadi: "U o'ziga hech kimning kuchi yetmaydi, deb o'ylaydimi? U: «Men ko'p mol sarfladim», deydi. Uni hech kim ko'rmayapti, deb o'ylaydimi?" (5–7-oyatlar).

Having established this fact concerning human nature and human life, the sūrah goes on to discuss some of the claims that man makes and some of the concepts underlying his behaviour. “Does he think that no one has power over him? He says: ‘I have spent abundant wealth.’ Does he think that none observes him?” (Verses 5-7)

Bu mavjudot, inson, azob-uqubati va kurashi hech tugamaydigan, o'zining haqiqiy mohiyatini unutadi va Alloh unga bergan kuch-qudrat, qobiliyat, mahorat va farovonlik tufayli shunchalik kibrlanadiki, go'yo qilgan ishlari uchun javobgar emasdek harakat qiladi. U zulm, zo'ravonlik, boshqalarni qurbon qilish va ekspluatatsiya qilishga berilib, ulkan boylik orttirishga intiladi. U har qanday qadriyatga e'tibor bermay, o'zini va boshqalarni buzadi. Imoni yulib olingan odamning xulqi mana shunday bo'ladi.

This creature, man, whose suffering and struggling never come to an end, forgets his real nature and becomes so conceited with what God has given him of power, ability, skill and prosperity that he behaves as if he is not accountable for what he does. He indulges in oppression, tyranny, victimization and exploitation, trying to acquire enormous wealth. He corrupts himself and others in total disregard of anything of value. Such is the character of a man whose heart is stripped of faith.

U yaxshilik yo'llariga sarflashga chaqirilganda, u: "Men ko'p mol-dunyoni sarflab bo'ldim", deydi va kerakligidan ortiqroq bergan bo'ladi. "U o'zini hech kim kuzatmayapti deb o'ylaydimi?" (7-oyat)

When he is called upon to spend for good causes, he says, “I have spent abundant wealth,” and given more than enough. “Does he think that none observes him?” (Verse 7)

Unutdimi u, Xudo uni kuzatib turayotganini? U o'zi sarflagan narsani va nima maqsadlarda sarflaganini ko'radi. Lekin inson hanuz buni e'tiborsiz qoldiradi va Xudo uning qilgan ishlaridan bexabar, deb o'ylaydi.

Has he forgotten that God is watching over him? He sees what he has spent and for what purposes. But man still ignores this, thinking that God is unaware of what he has done.

Insonning manmanligi va o‘zini yengilmas deb o‘ylashi, shuningdek, uning xasisligi va mol-mulkini mo‘l-ko‘l sarflaganini da’vo qilishi nuqtai nazaridan, Qur’on unga Alloh ato etgan ne’matlarni eslatadi. Bu ne’matlar uning tabiiy qobiliyatlarida namoyon bo‘ladi, garchi u ularni qadrsiz deb bilsa ham: «Biz unga ikki ko‘z, bir til va ikki lab bermadikmi? Va unga ikki yo‘lni ko‘rsatmadikmi?» (8–10-oyatlar).

Bu insonga to‘g‘ri hidoyatga erishishi uchun berilgan ne'matlardir: uning ko‘zlari, ular bilan u Allohning qudrati dalillarini va koinot bo‘ylab tarqalgan, insonni imonni qabul qilishga undashi kerak bo‘lgan belgilarni tan oladi; hamda tili va lablari, ular uning nutq va ifoda vositasidir. Bir so‘z ba'zan qilich yoki ov miltig‘ining vazifasini bajaradi va ulardan ham ta'sirliroq bo‘lishi mumkin. Boshqa tomondan, u odamni do‘zax oloviga g‘arq qilishi ham mumkin. Mu'oz ibn Jabal aytdi: “Men Payg‘ambar ﷺ bilan safarda edim. Bir kuni men u zot yonida yurar ekanman, dedim: ‘Allohning Elchisi! Meni jannatga olib boradigan va do‘zaxdan uzoqlashtiradigan biror amalni ko‘rsatib bering.’ U zot dedilar: ‘Sen haqiqatan ham katta narsa haqida so‘radding, lekin Alloh uchun yengil qilib qo‘yganlar uchun u juda erishsa bo‘ladigandir. Faqat Allohga ibodat qil, Unga hech narsani sherik qilma, namozni muntazam o‘qi, zakotingni ber [ya'ni, pulingdan kambag‘allarga beriladigan haqni], Ramazon oyida ro‘za tut va haj ziyoratini ado et.’ So‘ngra Payg‘ambar ﷺ dedilar: ‘Ssenga yaxshilik eshiklarini ko‘rsatayinmi?’ Men dedim: ‘Ha, Allohning Elchisi, iltimos, ko‘rsating.’ U zot dedilar: ‘Ro‘za – qalqon va o‘zingni himoya qilish vositasidir; sadaqa xatolaringni o‘chiradi, xuddi suv yonayotgan olovni o‘chirgani kabi; tunning so‘nggi soatlarida qilgan namozing esa taqvodorlik alomatidir.’ So‘ngra u zot quyidagi oyatni tilovat qildilar: “[Ular] Rabbilarini qo‘rquv va umid bilan chaqirib, yotoqlaridan turadilar va Biz ularga bergan narsalardan sadaqa beradilar. Qilgan mehnatlari evaziga ularga qanday huzur-halovat yashirilgani hech kimga ma'lum emas.” (32: 16-17) So‘ngra Payg‘ambar ﷺ qo‘shimcha qildilar: ‘Ishning mag‘zi, uning suyanchig‘i va eng yuqori darajasi nima ekanini ssenga aytayinmi?’ Men dedim: ‘Ha, Allohning Elchisi, iltimos, ayting.’ U zot dedilar: ‘Qalb – bu Islomdir, ya'ni...

These are the favours bestowed on man to help him follow right guidance: his eyes with which he recognizes the evidence of God’s might and the signs throughout the universe which should prompt him to adopt the faith, and his tongue and lips which are his means of speech and expression. One word sometimes does the job of a sword or a shotgun and can be even more effective than either. It may, on the other hand, plunge a man into the fire of hell. Mu ‘ādh ibn Jabal said: “I was with the Prophet on a journey. One day I was walking beside him when I said, ‘Messenger of God! Point out to me something I may do to take me to paradise and keep me away from hell.’ He said, ‘You have indeed asked about something great, yet it is quite attainable by those for whom God has made it easy. Worship God alone, assigning to Him no partner, offer your prayers regularly, pay out your zakāt [i.e. what is due to the poor of one’s money], fast in the month of Ramadān and offer the pilgrimage.’ The Prophet then said, ‘Shall I point out to you the gates of goodness?’ I said, ‘Yes, Messenger of God, please do.’ He said, ‘Fasting is a safeguard and a means of protecting yourself; charity erases your errors just as water extinguishes a burning fire; and your praying in the late hours of the night is the sign of piety.’ He then recited the verse, “[those] who forsake their beds as they call on their Lord in fear and in hope; and who give in charity of what We have bestowed on them. No soul knows what bliss and comfort is in store for these as reward for their labours.” (32: 16-17) The Prophet then added: ‘Shall I tell you what the heart of the matter is, its backbone and its highest grade?’ I said, ‘Yes, Messenger of God, please do.’ He said, ‘The heart is Islam, i.e.

Bu sura Makkada, Islom dushman kuchlar qurshovida bo'lgan, uning qonunlarini amalga oshiradigan davlat esa mavjud bo'lmagan paytda nozil bo'lgan. Arabistonda, umuman dunyoda esa keng tarqalgan qullik tizimi mavjud edi. Qullarga nisbatan muomala shafqatsiz edi. Qullardan ba'zilari yoki sobiq qullar, masalan, Ammor ibn Yosir va uning oilasi, Bilol ibn Raboh va boshqalar Islomni qabul qilganlarida, ularning ahvoli yanada og'irlashdi va shafqatsiz xo'jayinlari ularni chidab bo'lmas azoblarga solishdi. Ularni qutqarishning yagona yo'li ularni xo'jayinlaridan sotib olish ekani ayon bo'ldi. Payg'ambar ﷺ sahobasi Abu Bakr esa, odatdagidek, bu vaziyatga talab qilinadigan barcha jasorat va mardlik bilan birinchi bo'lib javob berdi.

This sūrah sas revealed in Iakkah when IslaM was surrounded powerful enemies and the state that would implement its laws s non-existent. Slavery was widespread in Arabia and the world large. The treatment meted out to slaves was brutal. When some the slaves or former slaves, like `Ammār ibn Yāsir and his family, Bilāl ibn Rabah, and others, accepted Islam their plight became worse, and their cruel masters subjected them to unbearable torture. then became clear that the only way to save them was to buy them from their masters. Abū Bakr, the Prophet’s Companion, was, as usual, the first to rise to the occasion, with all the boldness and gallantry it required.

Ibn Isĥāq rivoyat qiladi:

Ibn Isĥāq relates:

Bilāl, Abū Bakr’s servant, was owned by a certain individual of the clan of Jumaĥ, as he had been born a slave. He was, however, a genuine Muslim and pure-hearted. Umayyah ibn Khalaf, the master of the Jumaĥ, used to take Bilāl out when the heat became unbearable and order him to be laid on his back on the hot sand of Makkah and have a massive rock placed on his chest. Then he would tell Bilāl that he was to remain like that until he died or renounced Muĥammad ﷺ and accepted as deities the idols called al-Lat and al-‘Uzzā, the goddesses of the pagan Arabs. Under all such pressure, Bilāl would simply say, “One, One,” meaning that there is only one God.

Bilāl, Abū Bakr’s servant, was owned by some individual of the clan of Jumaĥ as he was born a slave. He was, however, a genuine Muslim and clean- hearted. Umayyah ibn Khalaf, the Jumaĥ master, used to take Bilāl out when it became unbearably hot and order him to be laid down on his back on the hot sand of Makkah and cause a massive rock to be placed on his chest. Then, he would say to Bilāl that he was to stay like that until he died or renounced Muĥammad and accepted as deities the idols called al-Lat and al-‘Uzzā, the goddesses of the pagan Arabs. Under all such pressure, Bilāl would simply say, ‘One, One,’ meaning that there is only one God.