Xirillab nafas chiqaruvchi, o‘t chaqnatuvchi otlar bilan qasamki, tong vaqtida hujum qilib, chang ko‘tarib, har qanday qo‘shinga bostirib kiruvchi (otlar) bilan qasamki, inson Robbisiga nisbatan albatta nankordir va o‘zi buning guvohidir; va u, shubhasiz, boylikni haddan tashqari sevuvchidir.
By the snorting coursers, striking sparks of fire, rushing to assault at dawn, raising a trail of dust, storming into any army: man is surely ungrateful to his Lord, and to this he himself bears witness; and truly, he is passionate in his love of wealth. (Verses 1-8)
Alloh o'zi jangovar otlar bilan qasam ichadi va ularning harakatlarini ketma-ket tasvirlaydi:
God swears by the war horses and describes their movements one after the other:
yugurish, pishqirish va kishnash. Ular toshlarga tuyoqlarini urib, o't uchqunlari chiqaradilar. Ular dushmanni kutilmagan holda ushlash uchun tong saharda hujum boshlaydilar va kutilmagan jang davomida chang izini qoldiradilar. Ular tezlik bilan dushman saflariga kirib, ularda tartibsizlik va chalkashlik tug'diradilar. Bu ketma-ket bosqichlar Qur'on birinchi bo'lib xitob qilingan kishilarga yaxshi ma'lum edi. Xudo otlar bilan qasam ichgani ularning tasvirlangan harakati sevimli ekanligini va odamlar unga faol javob berishlari kerakligini kuchli tarzda ko'rsatadi. Ular buni faqat Xudo nazdida qanchalik qadrli ekanini anglagandan so'nggina qiladilar, bu esa Uning unga e'tibor berishida aks etadi. Bularning barchasiga qo'shimcha ravishda, bu manzara va Xudoning qasami mavzusi bo'lgan manzaralar, ya'ni imonsiz insон qalbining holati va uning turtkisi o'rtasida uyg'unlik bor. Qur'on bizning e'tiborimizni aynan shu holatga qaratadi, toki biz unga qarshi kurashish uchun barcha irodamizni yig'ishimiz mumkin bo'lsin. Chunki Xudo insonda bu holat qanchalik chuqur o'rnashganini va u insonga qanday katta bosim o'tkazishini mukammal biladi.
running, snorting and neighing. They strike their hoofs against rocks, producing sparks of fire. They wage their attack early at dawn in order to take the enemy by surprise, producing a trail of dust during the unexpected battle. They swiftly pierce the enemy ranks creating disorder and confusion amongst them. These successive stages were well known to those who were first addressed by the Qur’ān. The fact that God swears by the horses provides an emphatic suggestion that the movement portrayed is a lovable one and that people should respond to it actively. This they do only after realizing how precious it is in God’s measure, which is reflected in His paying attention to it. Added to all this is the harmony between this scene and the scenes which are the subject of the divine oath, namely the state of the human soul when it is devoid of faith and its impetus. The Qur’ān draws our attention to this state in order that we may gather all our will-power to combat it. For God is perfectly aware of how deeply it is ingrained in man and what great pressure it exercises on him.
“Albatta, inson Parvardigoriga nisbatan nankor, va buning o‘zi ham bunga guvohdir; albatta, u boylikni haddan ortiq sevuvchidir.” (68-oyat) Haqiqatan ham, inson Parvardigorining barcha ne’matlariga nisbatan nankorlik bilan munosabatda bo‘ladi. U Alloh ato etgan inoyatlarni inkor etadi, deb o‘rinsiz da’vo qilmoqdan ham tap tortmaydi. Uning shukrsizligi va nankorligi ko‘plab xatti-harakatlarida va og‘zaki so‘zlarida aks etadi, bu esa unga qarshi guvohlik beradi. Yoki Qiyamat kunida u o‘z nankorligini tan olib, o‘ziga qarshi guvohlik berishi mumkin: “Buning o‘zi ham bunga guvohdir” (7-oyat). Chunki Qiyamat kunida u hech bir bahs-munozarasiz va uzrsiz, hatto o‘ziga qarshi bo‘lsa-da, haqiqatni ochiq aytadi. “Albatta, u boylikni haddan ortiq sevuvchidir” (8-oyat).
“Man is surely ungrateful to his Lord, and to this he himself bears witness; and truly, he is passionate in his love of wealth.” (Verses 68) It is a fact that man reacts with ingratitude to all the bounties of his Lord. He denies the favours which God confers on him. His thanklessness and ingratitude is reflected in a host of actions and verbal statements which will serve as witness against him. Or perhaps, on the Day of Judgement, he may testify against himself, admitting his ingratitude: “and to this he himself bears witness.” (Verse 7) For on the Day of Judgement he will speak the plain truth even against himself, without contention or excuse. “And truly, he is passionate in his love of wealth.” (Verse 8)
Inson ehtirosli o'ziga o'zi sevuvchidir. Ammo u faqat o'zi uchun foydali deb tasavvur qilgan narsalarnigina sevadi: boylik, hokimiyat va dunyoviy lazzatlarni. Agar unda iymon bo'lmasa, tabiati shunday bo'ladi. Iymon esa uning tushunchalarini, qadriyatlarini va hatto tashvishlarini o'zgartiradi. U inson noshukurligini kamtar shukronalikka aylantiradi. Uning ochko'zligini va xasisligini saxovat va mehr-shafqatga aylantiradi. U insonni intilish va qattiq raqobat obyekti bo'lishga loyiq haqiqiy qadriyatlardan xabardor qiladi. Darhaqiqat, bular pul, hokimiyat va dunyoviy lazzatlardan ancha ulug'vordir.
Man is a passionate self-lover. But he loves only what he imagines to be good for himself: wealth, power and the pleasures of this world. This is his nature unless he has faith which changes his concepts, values and even his concerns. Faith changes his ingratitude to humble thankfulness. It changes his greed and miserliness to benevolence and compassion. It makes him aware of the proper values which are worthy of being the object of ambition and hard competition. Indeed these are much more exalted than money, power and mundane pleasures.
Imonsiz odam past darajali mavjudot bo‘lib, uning intilishlari faqat arzimas va mayda o‘ylar bilan cheklangan. Uning orzulari qanchalik katta, intilishlari qanchalik kuchli va maqsadlari qanchalik yuksak ko‘rinmasin, u baribir bu yerning iflos botqog‘iga botgan holda qoladi, bu hayot doirasi bilan cheklanib, o‘z nafsining qamoqxonasida asir bo‘lib yashaydi. Uni faqat bu yerdan yuqori bo‘lgan, bu hayotdan ham kengroq bo‘lgan dunyoga bog‘lanish orqaligina ozod qilish va yuksaltirish mumkin. Bu dunyo Birinchi Vujud bo‘lgan Allohdan boshlanadi, Abadiy Zot bo‘lgan Allohga qaytadi. Bu dunyoda bu hayot ham, oxirat hayoti ham birlashadi va u hech qachon tugamaydi.
Man without faith is an ignoble creature, having only trivial ambitions and petty concerns. However large his desires, however strong his ambitions and high his objectives may seem, he remains sunk in the cesspool of this earth, confined within the limits of this life, imprisoned in self. He cannot be freed or elevated except by an attachment to a world superior to this earth, extending beyond this life; a world which originates from God who is the First Being and returning to God the Eternal; a world into which this life and the life hereafter converge and which has no end.
Shunday qilib, surraning yakuniy qismi nankorlik, ochko‘zlik va baxillikka davo beradi. U qiyomat sahnasini inson tanasini qaltiratadigan darajada tasvirlaydi va uning dunyo boyligiga hamda dunyoviy lazzatlarga bo‘lgan muhabbatini xayolidan chiqarib, nafsini bog‘lovchi dunyoviy bog‘lardan ozod qiladi:
“U bilmaydimi, qabrlarda bor narsalar sochilib, ko‘ngillarda bor narsalar chiqarilganda — o‘sha kuni ularning Parvardigori ularning ahvolidan to‘liq xabardor ekanini [ko‘rsatadi]?” (9–11-oyatlar)
Hence, the final touch in the sūrah provides the cure for ingratitude, greed and miserliness. It portrays the scene of resurrection in a way that makes man shudder, and puts his love for wealth and indulgence in worldly riches out of his mind, unshackling hi soul and setting it free from earthly attachments: “Does he not know that when the contents of the graves are scattered about, and what is in the breasts is brought out — that on that day their Lord [will show that He] is fully aware of them?” (Verses 9-11)
Bu manzara zo'ravonlik va dahshatga to'la bo'lib, unda qabrlardagi narsalarning "sochilib ketishi" va qattiq saqlanadigan sirlarning ochib tashlanishiga guvoh bo'lamiz. Bu yerda ishlatilgan arabcha atamalar, bu`thira va huşşila, sochish va tortib olish ma'nosida, juda kuchli bo'lib, zo'ravonlik va kuch muhitini ifodalaydi.
It is a violent and frightening scene in which we witness the ‘scattering about’ of the contents of the graves and the bringing out of closely-guarded secrets. The Arabic terms, bu`thira and huşşila, used here for scattering and pulling are very forceful, suggesting an atmosphere of violence and force.
Ular qachon bu sodir bo'lishini bilmaydimi? Shunchaki bularning barchasidan xabardor bo'lishning o'zi odamni javob izlashga va uni topish uchun barcha yo'llarni o'rganishga undashga yetarli. Chunki oxir-oqibat har bir ish va taqdir hal bo'ladigan joyda yakuniy javob turadi: «O'sha kuni ularning Rabbisi ularning ahvolidan to'liq xabardor ekanini [namoyon qiladi]».
Does he not know what happens when this will take place? Mere awareness of all this is enough to inspire man to seek an answer and explore every avenue in search of it. For it finally rests where every matter and destiny is settled: “on that day their Lord [will show that He] is fully aware of them?” (Verse 11)
Shunday qilib, ularning qaytish joyi Robbilaridir. O'sha kuni U ularni va ularning barcha ishlarini hamda sirlarini bilishini ko'rsatadi. Albatta, Alloh har doim va har qanday holatda hamma narsani biladi, lekin "o'sha kun" haqidagi bilim ularning e'tiborini tortish ta'siriga ega. Bu hisob-kitob va mukofotni taqozo etadigan bilimdir. Bu yashirin ma'no mana shu yerda ta'kidlangan.
So to their Lord is their end. On that day He shows that He knows them and all their affairs and secrets. God certainly knows everything at all times and in all conditions, but knowledge of “that day” has the effect of drawing their attention. It is a knowledge which necessitates reckoning and reward. This implicit meaning is the one underlined here.
Umuman olganda, bu sura tez, kuchli va nafas olishga ulgurmay o‘qiladigan matn bo‘lib, ma’no, ifoda va ohang jihatidan birdaniga, keskin tugaydi.
All in all this sūrah is a swift, vehement and breathless piece, with a sudden terminus of meaning, expression and rhythm all at the same time.