Bu sura Makka davrida nozil bo‘lgan. U Payg‘ambarga tasalli va taskin berish, Quraysh mushriklarining qat’iy inkori, haqoratli muomalasi, takabbur bahslari va ochiq dushmanligi ro‘parasida unga madad va tayanch bo‘lish maqsadini ko‘zlaydi. Bir jihatdan, u Xudo tomonidan Elchisiga ko‘rsatilgan ilohiy mehr-shafqatni namoyon etadi: Payg‘ambarning dardini yengillashtiradi, qalbini tasalli bilan to‘ldiradi va unga mo‘l-ko‘l g‘amxo‘rlik hamda rahm-shafqat ko‘rsatadi ﷺ. Boshqa jihatdan, u Xudoning Elchisiga qarshi inod bilan turgan, yolg‘onni takabbурlik bilan, dushmanlikni esa ilohiy hidoyatni ataylab rad etish bilan aralashtirgan kibr-havoli odamlar bilan kechgan qattiq kurashni tasvirlaydi.

This sūrah, a Makkan revelation, appears to aim at comforting the Prophet and giving him solace, reassurance and support as he faced the stubborn rejection, maltreatment, haughty argument and open hostility of the Quraysh idolaters. In one aspect, it shows the divine kindness bestowed by God on His Messenger, dispelling his pain, comforting his heart so that it overflowed with reassurance and showing him an abundance of care and compassion. In another aspect, it portrays the fierce battle against arrogant mortals who stubbornly oppose God’s Messenger, combining falsehood with arrogance, and hostility with a wilful rebuffal of divine guidance.

Oddiy odamlar bu ulug‘ Qur’onni haqorat qilmoqdalar, mana bunday maqtanishlar bilan: {“Bu [Qur’on] faqat uning boshqa odamlar yordamida to‘qigan yolg‘onidir.”} (4-oyat)

It is ordinary people who insult this glorious Qur’ān, with such boasting as: “This [Qur’ān] is nothing but a lie which he has devised with the help of other people.” (Verse 4)

Yoki ular uni shunday ta'riflaydilar: “Bu qadimgi odamlarning ertaklari bo'lib, u ularni ertalab va kechqurun o'qib berilishi uchun yozdirgan.” (Oyat 5) Bundan tashqari, odamlar Payg'ambarni haqorat qilishga tayyor turadilar va: “Siz ergashgan kishi, albatta, sehrlangan.” (Oyat 8) deydilar. Yoki masxara qilib: “Xudo Oʻzining elchisi qilib yuborgan zot shu kishimi?” (Oyat 41) deyishlari mumkin. Go'yo shuncha rad etishlar yetarli emasdek, bunday odamlar ko'pincha takabbur so'zlarini Xudoning Oʻziga qaratishga tayyor bo'ladilar: “Ularga: ‘Mehribon Zotga sajda qiling’, deyilsa, ‘Mehribon Zot kim o'zi? Biz sizning buyurganingizga sajda qilamizmi?’ deydilar va yanada isyonkor bo'ladilar.” (Oyat 60) Yoki ular: “Nega bizga farishtalar tushirilmagan? – yoki nega biz Robbimizni ko'rmaymiz?” (Oyat 21) deyishadi.

Or they describe it as: “Fables of ancient times which he has caused to be written down, so that they might be read out to him morning and evening.” (Verse 5) Furthermore people are ready with their abuse of the Prophet, saying: “The man you follow is certainly bewitched.” (Verse 8) Or they may say in ridicule: “Is this the one whom God has sent as His emissary?” (Verse 41) As if all this rejection is not enough, such people are often ready to direct their arrogant remarks at God Himself: “Yet when they are told, Prostrate yourselves before the Most Merciful,’ they ask, ‘What is the Most Merciful? Are we to prostrate ourselves before whatever you bid us?’ And they grow more rebellious.” (Verse 60) Or they may say: “Why have no angels been sent down to us? – or, Why do we not see our Lord?” (Verse 21)

Nuh alayhissalom davridan beri kofirlar Muhammad alayhissalom, Xudoning so'nggi Elchisiga nisbatan Quraysh butparastlarining munosabatini tutib kelishgan. Ular Xudoning Elchisi ham ularga o'xshash oddiy odam, o'lik inson bo'lishiga e'tiroz bildirib, shunday deyishgan: «Bu qanday elchi-ki, ovqat yeydi va bozorlarda yuradi? Nega unga ogohlantiruvchi sifatida birga bo'lishi uchun bir farishta tushirilmadi?» ({7-oyat}) Ular uning cheklangan boyligiga ham e'tiroz bildirib: «Nega unga xazina berilmadi?» deyishgan ({8-oyat}). Vahiy usuliga ham e'tiroz bildirishgan: «Kofirlar aytadilar: Nega Qur'on unga bir vaqtning o'zida nozil qilinmadi?» ({32-oyat}). Bunday ovozli e'tirozlar ularning imonni ochiqdan-ochiq rad etishlari, shuningdek masxaralari va tajovuzlari ustiga qo'shilib kelardi.

Ever since Noah’s time unbelievers held the same attitude as the Quraysh idolaters towards Muhammad, God’s final Messenger. They all objected to the fact that God’s Messenger was mortal, an ordinary man like them, saying: “What sort of messenger is this, who eats food and goes about in the market places? Why has not an angel been sent down to him to give warning alongside him?” (Verse 7) They also objected to his limited wealth, saying: “Why has not a treasure been granted to him?” (Verse 8) They further objected to the method of revelation: “The unbelievers ask: Why has not the Qur’ān been revealed to him all at once?” (Verse 32) Such voiced objections came on top of their blatant rejection of faith, as also their ridicule and aggression.

Payg'ambar Muhammad ﷺ bularning hammasiga yolg'iz o'zi duch keldi, na jismoniy kuchi, na boyligi bor edi. U o'z chegarasida turdi, Rabbiga hech narsa taklif qilmadi, Uning roziligini izlab faqat Rabbiga yuzlandi, boshqa hech narsaga e'tibor bermadi. U shunday duo qildi: "Ey Rabbim! Agar Sen menga xafa bo'lmasang, menga duch kelgan narsalar meni qayg'urtmaydi... Sening roziligingga erishguncha Senga bo'ysunaman." Bu surada biz Payg'ambar ﷺ Rabbining rahm-shafqatidan bahramand bo'layotganini ko'ramiz. U Payg'ambarga tasalli va huzur baxsh etadi hamda unga yo'lidagi barcha qiyinchiliklarga, jumladan boshqalarning masxaralariga qarshi yordam beradi. Axir, odamlar o'zlarini yaratgan va ularga bor narsani bergan Rabbiga ko'pincha odobsizlik bilan munosabatda bo'lishadi. Shunday ekan, Payg'ambar ﷺ ozgina masxara va yomon muomalaga duch kelganda ko'p xafa bo'lmasligi kerak. "Shunga qaramay, odamlar Allohdan boshqa, na foyda, na zarar keltira oladigan narsalarga sig'inadilar. Kofir doim o'z Rabbiga qarshi yordamchi bo'lib keladi." (55-oyat) "Shunga qaramay, ba'zilar Uning o'rniga hech narsa yarata olmaydigan, o'zlari yaratilgan, o'zlariga zarardan saqlanish yoki foyda keltirish qudratiga ega bo'lmagan, o'lim, hayot va qiyomat ustidan hokimiyatga ega bo'lmagan ilohlarga sig'inishni tanlaydilar." (3-oyat) "Ularga: 'Rahmli Zotga sajda qiling', deyilganda, ular: 'Rahmli Zot kim?' deb so'raydilar." (60-oyat)

The Prophet Muhammad, (peace be upon him), confronted all this alone, having neither physical power nor wealth. He stood within his appropriate limits, suggesting nothing to his Lord, doing nothing other than turning to his Lord seeking His pleasure, caring for nothing else. He prayed: “My Lord! If You are not displeased with me, I do not care what I face... To You I submit until I earn Your pleasure.” Here, in this sūrah, we see the Prophet enjoying his Lord’s compassion, who gives him comfort and solace, and provides him with support against all the difficulties placed in his way, including the ridicule of others. After all, they are often impolite with their Lord who creates them and gives them all that they have. The Prophet then should not be much troubled if he receives a little of such ridicule and ill treatment. “Yet people worship, instead of God, things that can neither benefit nor harm them. An unbeliever always gives support against his Lord.” (Verse 55) “Yet, some choose to worship, instead of Him, deities that cannot create anything but are themselves created, and have it not in their power to avert harm from, or bring benefit to, themselves, and have no power over death, life or resurrection.” (Verse 3) “Yet when they are told, ‘Prostrate yourselves before the Most Merciful,’ they ask, ‘What is the Most Merciful?” (Verse 60)

Xudo Payg‘ambarga qilingan masxaraboziliklarni ularning qay darajada tubanlikka cho‘kkanini ko‘rsatish orqali bartaraf etadi: “Xohishini o‘ziga iloh qilib olgan kishini ko‘rdingmi? Endi sen uning uchun javobgar bo‘la olasanmi? Yoki ularning ko‘pchiligi eshitadi yoki aql yuritadi, deb o‘ylaysanmi? Ular faqat chorvaga o‘xshaydilar. Balki ular undan ham yomonroq adashgandirlar.” (43-44-oyatlar) Xudo unga ular bilan bo‘ladigan har qanday bahs yoki munozarada yordam berishni va’da qiladi: “Qachonki ular senga biror dalil bilan kelsalar, Biz senga haqiqatni va eng yaxshi bayonni vahiy qilamiz.” (33-oyat)

God redresses the ridicule the Prophet suffers by portraying the very low level into which the unbelievers have sunk: “Have you considered the one who makes his desires his deity? Could you, then, be held responsible for him? Or do you think that most of them listen and use their reason? They are but like cattle. Nay, they are even far worse astray.” (Verses 43-44) God promises him support in any dispute or argument he may have with them: “Whenever they come to you with an argument, We shall reveal to you the truth and the best explanation.” (Verse 33)

Jang tugagach, Alloh O‘z Elchisiga avvalgi ummatlarning halokatini ko‘rsatadi, ular O‘zining xabarlarini rad etgan edi: masalan, Nuh qavmi, ‘Od, Samud, ar-Rass qavmi va boshqalar. Ularning dahshatli oxiratga duchor bo‘lish tarzi Qiyomat kunidan olingan bir qator tasvirlarda ko‘rsatiladi: «Yuzlari bilan do‘zaxga to‘planadiganlar — ular eng yomon martaba egalari va to‘g‘ri yo‘ldan eng uzoqdirlar.» (34-oyat) «Yo‘q! Ular Qiyomat soatini yolg‘on deb bilmoqdalar. Qiyomatni yolg‘on deb bilganlar uchun Biz alanga olayotgan olovni tayyorlaganmiz. U ularni uzoq joydan ko‘rganda, uning g‘azabli ovozini va alangali nafasini eshitadilar. Zanjirband qilinib, tor joyga tashlanganlarida esa, o‘sha yerda o‘limni so‘raydilar. [Ularga shunday deyiladi]: “Bugun bir o‘lim emas, ko‘p o‘limlarni so‘ranglar!”» (11–13-oyatlar)

When the battle is over, God shows His Messenger scenes of the destruction of earlier communities which rejected His messages, such as the people of Noah, the `Ād, Thamūd and the people of al-Rass, as well as others. The way they met their dismal end is shown in a series of images from the Day of Resurrection: “Those who will be gathered to hell on their faces – they will be worst in station and still farther away from the [right] path.” (Verse 34) “Nay! It is the Last Hour that they deny. For those who deny the Last Hour We have prepared a blazing fire. When it sees them from a far-off place, they will hear its fug and its raging sigh. And when, chained together, they are flung into a tight space within, they will pray for extinction there and then. [But they will be told]: ‘Do not pray today for one single extinction, but pray for many extinctions!’” (Verses 11-13)

Shu kuni zolim o‘z qo‘llarini tishlab aytadi: “Keni, men Elchi ko‘rsatgan yo‘lni tutganimda edi! Voy, afsus menga! Keni, men falonchini do‘st tutmaganimda edi!” (27-28-oyatlar)

“On that day the wrongdoer will bite his hands and say: ‘Would that I had followed the path shown to me by the Messenger. Oh, woe is me! Would that I had never taken so-and-so for a friend!” (Verses 27-28)

Yana Xudo unga tasalli beradi: u avvalgi payg'ambarlar duch kelgan qiyinchiliklarning o'ziga ham duch kelayotganini eslatadi: "Sendan oldin ham Biz yuborgan barcha elchilar ovqat yer va bozorlarda yurar edilar." (20-oyat) "Shunday qilib, Biz har bir payg'ambarga jinoyatkor kishilar orasidan dushmanlar qo'ydik. Yo'l ko'rsatish va yordam berish uchun Rabbingning o'zi kifoya." (31-oyat)

God further comforts him by the fact that he faces the same difficulties earlier messengers faced: “Even before you, We never sent messengers other than [men] who indeed ate food and went about in the market places.” (Verse 20) “Thus against every prophet We have set up enemies from among those who are guilty. Sufficient is your Lord to provide guidance and support.” (Verse 31)

Xudo, shuningdek, unga aniq qilib bildiradiki, uning vazifasi barcha qiyinchiliklarga qarshi sabr qilish, kofirlarga qarshi turish va ularga qarshi Qur’on yordamida, uning dalillarini aniq, asosli va ta’sirchan qilib, qattiq kurashishdir. “Kofirlarga itoat qilma, balki bu Qur’on bilan ular ustidan eng qattiq kurash.” (52-oyat) Payg‘ambarga ﷺ aniq aytilganki, Xudo yo‘lidagi kurashda uning eng yaxshi tayanchi faqat Xudoga ishonishdir: “Shunday ekan, o‘lmaydigan Tirik Zotga tavakkal qil va Uning cheksiz ulug‘ligi va hamdini ayt. Uning bandalarining gunohlarini bilishi kifoya.” (58-oyat)

God also makes clear to him that his task is to remain patient against all adversity, standing up to the unbelievers and striving hard against them using the Qur’ān to make his argument clear, well founded and overpowering. “Do not obey the unbelievers, but strive most vigorously against them with this Qur’ān.” (Verse 52) The Prophet is clearly told that his best support in his striving for God’s cause is to place his trust in God alone: “Hence, place your trust in the Living One who does not die, and extol His limitless glory and praise. Sufficient is it that He is well aware of his servants’ sins.” (Verse 58)

Sura davom etadi va xuddi shu yo‘nalishda boradi: uning bir jihati Alloh tomonidan Elchisiga berilgan tasalli va ishonchga to‘la, ikkinchi jihati esa kofirlarning qat’iy turishini hamda ular unga qarshi qo‘ygan qiyinchiliklarni tasvirlaydi. U ularni Ulug‘ Alloh tomonidan ularning boshiga tushadigan azob va halokat bilan qo‘rqitadi. Shu tarzda u o‘z yakuniga yaqinlashadi va osoyishtalik, xotirjamlik, tinchlik va ishonch ruhini taratadi. U "Rahmon" bo‘lgan Allohning bandalari haqida batafsil surat chizadi. Ular "Yer yuzida vazmin yuradigan, johil kishilar ularga xitob qilganda: "Salom", deydigan" kishilardir. (63-oyat) Ular bu yerda go‘yo uzoq davom etgan jihodning, ya’ni o‘z xato yo‘llaridan voz kechishni va ilohiy hidoyatga ergashishni qat’iyan istamaydigan kishilarga qarshi qiyin kurashning so‘nggi mahsulidek, yoki tikanli shoxlariga qaramay, inson daraxtining shirin mevasidek ko‘rinadi. Sura insoniyat Alloh huzurida, faqat O‘ziga yuzlanib, duolarini faqat O‘ziga qaratadigan mo‘min-muslimlardan tashqari, qadri yo‘q ekanligi tasviri bilan yakunlanadi: "Ayting: Agar sizlarning (Unga) iltijo qilishingiz bo‘lmasa, Robbim sizlarga hech bir qadr bermas edi. Darhaqiqat, siz (Uning xabarini) yolg‘onga chiqardingiz, endi bu (gunoh) sizlarga yopishib qoladi". (77-oyat)

The sūrah continues along the same lines: one aspect of it overflows with solace and reassurance given by God to His Messenger, and the other portrays the intransigence of the unbelievers and the difficulties they put up against him. It threatens them with punishment and destruction that will be visited upon them by God Almighty. It thus moves on until it approaches its end when it spreads an air of ease, comfort, peace and reassurance. It portrays a detailed image of ‘the servants of God the Most Merciful’. These are the people “who walk gently on earth, and who, whenever the ignorant address them, say: Peace.” (Verse 63) They are seen here as if they are the final product of the long Jihād, or tough striving against people who stubbornly refuse to abandon their erroneous ways and follow divine guidance, or the sweet fruit of the human tree, despite its thorny branches. The sūrah ends with a picture of how little value humanity has in God’s sight, except for those believers who turn to Him and address their prayers to Him alone: “Say: No weight or value would my Lord attach to you were it not for you calling out [to Him]. You have indeed denied [His message], and in time this [sin] will cleave unto you.” (Verse 77)

Surada umumiy ruh va mavzu shunday. U bo‘linishi qiyin bo‘lgan yagona bir butunlikdir, ammo mavzularni yoritishda to‘rtta qismni ajratib ko‘rsatish mumkin.

Such is the general atmosphere of the sūrah and such is its subject matter. It is a single unit that is hard to divide into sections, but we can distinguish four parts in its treatment of themes.

Birinchi qism Allohning cheksiz ulug'ligini ta'riflash va Uni insonlar uchun ogohlantiruvchi bo'lgan Qur'onni nozil etgani uchun hamd qilish bilan boshlanadi. U Allohning yagonaligini va osmonlar hamda yer ustidan hukmronligini aniq va shubhasiz ifodalaydi. Shuningdek, koinotni yolg'iz Uning boshqarishi, ishlarini mutlaq donoligi bilan tadbir qilishi, Uning na farzandi va na sherigi borligini tasdiqlaydi. So'ngra, kofirlar shunga qaramay, hech narsa yarata olmaydigan, balki o'zi yaratilgan deb ataladigan xudolarga ilohiylik isnod qilishlarini aytadi. Bularning barchasi, ular Allohning Elchisi haqida aytgan ozorli so'zlari, uning xabarini inkor etishlari va uni o'zi to'qigan yoki qadimgi xalqlarning afsonalari deb da'vo qilishlari zikr etilishidan oldin bayon qilinadi. Bu, Allohning Elchisi Muhammad ﷺ ovqat yeydigan va ko'chalar hamda bozorlarda yuradigan inson bo'lgani haqidagi e'tirozlari zikr etilishidan ham oldin keladi. Keyinroq esa, unga biror farishta yordam berishi kerak yoki unga barcha ovqatini ta'minlaydigan xazina yoki bog' bo'lishi kerak, degan boshqa so'zlari keladi.

The first part begins with extolling God’s limitless glory and praising Him for the revelation of the Qur’ān which serves as a warner to mankind. It emphasizes in clear, unequivocal terms God’s oneness and sovereignty over the heavens and the earth. It affirms that He alone controls the universe and conducts its affairs in His absolute wisdom, making it clear that He has neither offspring nor partner. It then mentions that the unbelievers nevertheless ascribe divinity to alleged deities that can create nothing, but are themselves created. All this is stated before referring to their hurtful statements about God’s Messenger, denying his message and alleging that it is fabrication of his own making, or the fables of ancient communities. It also comes before any reference to their objection to Muhammad, God’s Messenger, being a human being who eats food and walks in the streets and market places. Also later come their other statements suggesting that he should be supported by an angel, or that he should have a treasure or a garden providing him with all his food.

Bundan tashqari, surada ularning uni sehrlangan deb da'vo qilib aytgan haqoratlari keltiriladi. Ko'rinishicha, sura Payg'ambarga (ﷺ) ularning uning va uning da'vati haqidagi haqoratli gaplarini eshitganda tasalli berish maqsadida, avvalo ularning Rabblarini inkor etishlarini keltirish bilan boshlanadi.

Furthermore, the sūrah reports their insults claiming that he is bewitched. It appears that the sūrah begins by quoting their denials of their Lord so as to comfort the Prophet as he hears their abusive remarks about him and his message.

Surada, so'ngra ular oxiratga ishonmaganlari uchun ular haqiqatdan juda uzoq adashganliklari bayon qilinadi.

The sūrah then declares that they have gone far astray as they deny the Last Hour.

U ularni Xudo tomonidan do‘zaxda tayyorlab qo‘yilgan azob haqida ogohlantiradi. Ular tor joyga tashlanib, bir-biriga zanjirband qilinadilar. Bunga qarama-qarshi ravishda, mo‘minlarning jannatdagi holati tasvirlanadi: ular abadiy qoladilar va xohlagan narsalaridan bahramand bo‘ladilar. Shuningdek, Qiyomat kunida ularning taqdiri ko‘rsatiladi: ular o‘zlari sig‘inadigan, deb da’vo qilgan xudolari bilan yuzma-yuz qilinadilar, va o‘sha xudolar ularga e’tiqodlarining yolg‘onligini ko‘rsatadi. Surahning bu birinchi qismi Payg‘ambarga yana bir tasalli bilan yakunlanadi: unga ayon qilinadiki, Xudo yuborgan barcha oldingi elchilar ham xuddi uningdek, ovqat yeydigan va ko‘chalarda hamda bozorlarda yuradigan oddiy insonlar edi.

It warns them against the punishment God has prepared for them in hell, where they are to be thrown in a narrow space, chained one to the other. It contrasts this with an image of the believers in heaven where they abide forever, enjoying whatever they wish. It further shows their fate on the Day of Judgement when they are made to face their alleged deities which will confront them with the falsity of their beliefs. This first line in the sūrah ends with further consolation to the Prophet, making it clear to him that all earlier messengers God sent were mortals like him who ate food and walked about the streets and market places.

Kitobning ikkinchi qismi ularning Xudo bilan muqarrar uchrashuvni inkor etuvchilarning takabbur so‘zlari bilan boshlanadi. Ular dadillik bilan aytadilar: “Nega bizga farishtalar tushirilmagan? — yoki: Nega biz Rabbimizni ko‘rmaymiz?” (21-oyat) Keyin ular tezda farishtalarni ko‘radigan kun manzarasiga yuzma-yuz qo‘yiladi: “Bu kun kofirlar uchun og‘ir qayg‘u kuni bo‘ladi. O‘sha kuni zolim o‘z qo‘llarini tishlab aytadi:

The second part begins with the arrogant statements of those who deny their inevitable meeting with God. They impudently say: “Why have no angels been sent down to us? – or, Why do we not see our Lord?” (Verse 21) They are then quickly brought face to face with a scene of the day when they will see the angels: “it will be a day of dire distress for the unbelievers. On that day the wrongdoer will bite his hands and say:

“Keyin u: “Ey Rabbim, mening qavmim bu Qur’onni tashlab qo‘yishdi”, degan bo‘lardi.” (26-27-oyatlar) Bu Payg‘ambar ﷺ uchun taskin berish maqsadida aytilgan: u Parvardigoriga qavmining Qur’onga e’tiborsizligidan shikoyat qilmoqda. Oyatda ular Qur’onning nozil bo‘lish tarzi haqidagi e’tirozlari keltiriladi: “Nega Qur’on unga birdaniga nozil qilinmadi?” (32-oyat) Bu e’tirozga javob sifatida Qiyomat kuni, ular hozir inkor etayotgan o‘sha kuni, ularning yuzlari bilan do‘zaxga to‘planishlari tasvirlanadi.

‘Would that I had followed the path shown to me by the Messenger.’” (Verses 26-27) This is meant to give reassurance to the Prophet as he complains to his Lord about his people’s disregard of the Qur’ān. It quotes their objections to the way the Qur’ān is revealed as they ask: “Why has not the Qur’ān been revealed to him all at once?” (Verse 32) The answer to this objection is a scene showing them being gathered to hell on their faces on the Day of Judgement, the day they now deny.

Sūrada o'tgan ummatlarning taqdiri haqida yana bir sharh berilgan, ular ham xuddi shunday imonni rad etgan edilar: Nuh qavmi, Muso qavmi, 'Od, Samud, ar-Rass va ular orasidagi boshqa ko'plab avlodlar. Lut qavmining vayron bo'lgan shaharlari yonidan o'tayotib, ular ibrat olmay qolgan holatlariga hayron qoladi. Bularning hammasi Payg'ambar ﷺ ni tasalli berish uchun aytilgan, chunki u ularning masxaralashini eshitadi, ular unga nisbatan: "Alloh Uni elchi qilib yuborgan zot shumi?" deb aytadilar. (41-oyat) Sura ularning masxaralashini sharhlaydi va ularni munosib o'rniga qo'yadi: "Ular faqat chorva mollaridek. Balki ular yanada ko'proq adashgandirlar." (44-oyat)

Further comment is given in an outline of the fate of past communities that similarly rejected the faith, such as the peoples of Noah, Moses, and the `Ād, Thamūd, al-Rass and many other generations in between. It wonders at their attitude as they pass by the destroyed towns of the people of Lot taking no heed. All this is meant to comfort the Prophet as he hears their ridicule when they refer to him saying: “Is this the one whom God has sent as His emissary?” (Verse 41) The sūrah comments on their ridicule, putting them in their rightful place: “They are but like cattle. Nay, they are even far worse astray.” (Verse 44)

Сурянинг учинчи қисми коинотдан бир қатор манзаралардан иборат бўлиб, соя тасвири билан бошланади, кечаю кундузнинг алмашинуви манзарасига ўтади, сўнг шамолни ҳаётбахш ёмғирнинг хабарчиси сифатида ва инсоннинг сувдан яратилишини кўрсатади. Бунга қарамай, кофирлар на фойда келтира оладиган, на зарар етказа оладиган худоларга сиғинishda давом этадилар. Ҳатто улар ўзларини яратган Парвардигорларига қарши бир-бирларига ёрдам бериш билан яна илгарилаб кетадилар. Уларни коинотнинг ягона ҳақиқий Парвардигорига ибодатни йўналтиришга чақирилганда, такаббурликка қайтадилар: «Уларга: “Раҳмони Раҳим зотга сажда қилинглар”, деб айтилганда, “Раҳмон нима?” дейдилар» {60}. Сура Худонинг «осмонда буржларни яратган, уларнинг орасига чироқ ва нур таратувчи ойни қўйган Зотдир. Ва кечани ҳам, кундузни ҳам бир-бирининг ортидан келтирувчи Ўзидир. (Бу) ибрат олмоқчи ёки шукр қилмоқчи бўлганлар учун (ибратдир)» {61-62}, деб тушунтиради.

The third part of the sūrah is made up of a number of scenes from the universe, starting with a description of the shadow and moving to the scene of the succession of day and night, before showing the wind as a herald of revitalizing rain and the creation of man from water. Despite all this, the unbelievers continue to worship deities that have no power to bring them benefit or cause them harm. They even go further, by aiding one another against their Lord who has created them. When they are called upon to address their worship to the only true Lord of the universe, they revert to arrogance: “Yet when they are told, ‘Prostrate yourselves before the Most Merciful, ‘they ask: What is the Most Merciful?” (Verse 60) The sūrah explains that God is “He who has set up in the skies great constellations, and has placed among them a lamp and a light-giving moon. And He it is who causes the night and the day to succeed one another; [a clear sign] for him who would take heed or would show gratitude.” (Verses 61- 62)

Surahning to'rtinchi va so'nggi qismi "Rahmon" bandalarini batafsil tasvirlaydi: ular Uning oldida to'liq ixlos bilan sajda qiladilar va o'zlarini Uning bandalari sifatida yuksak martabaga erishtiradigan so'zlarini qayd etadi. U bu guruhga qo'shilishni istagan har bir kishi uchun tavba eshigini ochadi hamda qiyinchiliklar oldidagi sabr-toqatlari va iymon talablarini ado etganliklari uchun ularning mukofotini bayon qiladi: "Ular [dunyoda] ko'rsatgan barcha sabr-chidamlari evaziga jannatda yuksak darajaga ega bo'lib, u yerda salom va duo bilan kutib olinadilar." (75-oyat)

The fourth and final part of the sūrah paints a detailed picture of the ‘servants of the Most Merciful’, showing them as they prostrate themselves before Him in total devotion, recording their statements that earn them their noble positions as His servants. It opens the door of repentance to anyone who wishes to join this group, describing their reward for their perseverance and patience in the face of adversity, and their fulfilment of the requirements of faith: “These will be rewarded for all their patient endurance [in life] with a high station in heaven, and will be met there with a greeting of welcome and peace.” (Verse 75)

Sura shuni xulosalaydi: agar Xudoning bandalari — Unga itoat qilib, Uning amriga bo‘ysunadigan, Uning hokimiyatini va itoat etilishga haqli ekanini tan oladigan kishilar bo‘lmaganida edi, Xudo butun insoniyatni rad etgan bo‘lar edi. Adashgan insoniyatni o‘z o‘rniga qo‘yish orqali Qur’on shuni ham ko‘rsatadiki, Payg‘ambar ﷺ duch kelayotgan ta’qiblar arzimas deb qaralishi kerak, chunki ular haqiqatda shunday.

The sūrah concludes with a statement to the effect that all mankind would have been discarded by God, had it not been for those of His servants who obey Him and do His bidding, recognizing His authority and His right to be obeyed. By putting erring humanity in its place, the Qur’ān also shows that the harassment the Prophet is subjected to should be seen as trivial, for that is what it really is.