Bu sura chuqur va xotirjam ohangdagi kuy bo‘lib, mulohaza, umid va qo‘rquvga chorlaydi. U insonni hisob kuniga tayyor bo‘lishga ogohlantiradi. Sura insonning qalbini ikki keng olamga olib kiradi: cheksiz dunyosi va harakatlanuvchi manzaralari bilan oxirat hayoti hamda bu mavjudotda yoyib qo‘yilgan, har kimga ko‘rish uchun ochiq bo‘lgan Allohning belgilariga to‘la ko‘rinadigan borliq olami. Ushbu ikki buyuk manzaradan so‘ng sura insonga qiyomat kunidagi hisob, Ollohning qudrati va Unga qaytishning muqarrarligini eslatadi. Butun davomida uslub o‘zining ohangining chuqurligi bilan ajralib turadi.

This sūrah is a deep and calm melody which invites meditation, hope and fear. It warns man to be ready for the day of reckoning. It carries man’s heart into two vast spheres: the life hereafter with its limitless world and moving scenes; and the visible sphere of existence, with the signs God has spread in all the creatures sharing this existence held out for everyone to see. After these two great scenarios, the sūrah reminds man of the reckoning on the Day of Judgement, of God’s power, and of the inevitable return to Him. Throughout, the style is characterized by its depth of tone:

u bo'shashiq lekin juda samarali, kuchli va ajoyib.

it is calm but highly effective, powerful and awesome.

“Sizga Qoplovchi haqidagi xabar yetib keldimi?” (1-oyat) Bu muqaddima bilan sura qalblarni Allohga qaytishga undaydi, insonlarga Uning koinotdagi belgilarini, Qiyomat kunidagi hisob-kitobini va Uning aniq mukofotini eslatadi. Sura bu savol bilan boshlanadi, bu savol ulug‘lik ma’nosini anglatadi va ijobiy xabarga ishora qiladi. U oxirat masalasi allaqachon tasdiqlanganini hamda oldingi ogohlantirishlar berilganini ko‘rsatadi. Qiyomat kuni bu yerda yangi nom bilan atalgan: “Qoplovchi”, bu esa insoniyatni dahshatlari bilan qoplab oladigan falokat yuz berishini bildiradi. Bu, ushbu jildda keltirilgan suralardagi ko‘plab ta’sirchan nomlardan biridir. Boshqalari: “Bosib oluvchi”, “Quloqlarni kar qiluvchi”, “Dahshatga soluvchi voqea”. Ularning barchasi bu suralarning umumiy ohangi va mohiyatiga mos keladi.

“Have you heard the story of the Enveloper?” (Verse 1) With this introduction, the sūrah wants to make hearts turn back to God, to remind men of His signs in the universe, His reckoning on the Day of Judgement, and His certain reward. It starts with this inquiry, which implies greatness and indicates a positive statement. It points out that the question of the hereafter had already been affirmed and earlier reminders had been given. The Day of Resurrection is here given a new name, “the Enveloper”, which suggests that a calamity will befall mankind and envelop them with its horrors. It is one of the many evocative names mentioned in the sūrahs included in this volume. Others are: The Overwhelming, The Deafening, The Stunning Event. They all suit the general tone and nature of these sūrahs.

Sura shu savol bilan boshlanadi: "Sizga Qoplovchi haqidagi xabar yetib keldimi?" (1-oyat). U o'sha kunning voqeasidan bir qismini bayon qiladi: "O'sha kuni ba'zi yuzlar xor bo'lur, mashaqqatdan charchagan, holdan toygan, qaynoq olovga kirishga tayyor bo'lur, qaynagan buloqdan ichirilur. Ularning yegulari faqat quruq tikanlardir, u na semirtirur va na ochlikni qondirur." (2-7-oyatlar) Azob va qiynoq manzarasi quvonch manzarasidan oldin keltirilgan, chunki birinchisi voqeaga berilgan nom, ya'ni Qoplovchi, va u uyg'otadigan taassurotga yaqinroqdir.

The sūrah opens with a question: “Have you heard the story of the Enveloper?” (Verse 1) It follows this by relating part of its story: “Some faces on that day are downcast, labour weary, worn out, about to enter a scorching fire, made to drink from a boiling fountain. Their only food shall be nothing but dry thorns, which will neither nourish nor satisfy their hunger.” (Verses 2-7) The scene of suffering and torture is given before the scene of joy, because the former is closer to the connotations of the name given to the event, the Enveloper, and the impressions it generates.

Shunday qilib, bizga xabar beriladi: o'sha kuni shunday yuzlar bo'ladiki, ular xor, past va charchagan ko'rinadi. Ular mehnat qilgan va zahmat chekkan, ammo qoniqarli natijaga erisha olmagan kishilarniki. Haqiqatda ular erishgan natijalar butunlay zarar bo'lib, bu ularning umidsizligini yanada oshiradi va yuzlarida xo'rlik hamda holsizlik alomatlarini paydo qiladi.

Thus we are told that there are on that day faces which look humble, downcast and worn out. They belong to people who have laboured and toiled without satisfactory results. Indeed the results they get are a total loss, which increases their disappointment, and causes looks of humiliation and exhaustion on their faces.

Shu sababli ular "mashaqqatda charchagan, holdan toygan" deb tasvirlanadi. (3-oyat) Ular Allohning yo'lidan boshqa narsa uchun mehnat qilib, zahmat chekkan edilar. Ularning mehnati butunlay o'zlari va oilalari uchun, dunyo hayotidagi o'z orzu-havaslari uchun edi. Keyin ular o'z mehnatining mevasini yig'ib olish uchun keladilar, lekin oxirat hayoti uchun hech qanday tayyorgarlik ko'rmagan bo'ladilar. Shu bois ular oxiratga xo'rlik, holsizlik, azob-uqubat va umidsizlik aralash holda yuzlanadilar. Bularning ustiga ular "alangali olovda" yonadilar. (4-oyat)

Hence they are described as “labour weary, worn out”. (Verse 3) They had laboured and toiled for something other than God’s cause. Their work was totally for themselves and their families, for their own ambitions in the life of this world. Then they come to reap the fruits of their toil, not having made any provision for their future life. Hence they face the end with a mixture of humiliation, exhaustion, misery and hopelessness. In addition to all this they roast “at a scorching fire.” (Verse 4)

Bu oxirat haqidagi bayon yakunlanganda, sura hozirgi dunyoga ishora qiladi. Bu dunyo o‘zi ham Alloh taolo — Qudratli Zot, Uning qudrati va mukammal rejasining namunasidir: «Ular tuyalarga qarasinlar, qanday yaratilgan; osmonga qarasinlar, qanday ko‘tarilgan; tog‘larga qarasinlar, qanday o‘rnatilgan; yerga qarasinlar, qanday yoyilgan». (17–20-oyatlar) Bu to‘rt qisqa oyat arablar dunyosining chegaralarini birlashtiradi — Qur’on xitob qilgan birinchi xalq aynan shu. Ular, shuningdek, osmon, yer, tog‘lar va tuyalar haqida so‘z borganda, koinotdagi yaratilishning asosiy nuqtalarini bir joyga jamlaydi. Ulardan oxirgisi barcha hayvonlarni ifodalaydi, garchi tuyaning o‘ziga xos xususiyatlari va arablar uchun alohida qadri bo‘lsa ham.

When this account of the hereafter comes to its close, the sūrah refers to the present world, which is in itself a manifestation of the power and perfect planning of God, the Almighty: “Let them reflect on the camels, how they were created; and heaven, how it is raised aloft; and the mountains, how they are hoisted; and the earth, how it is spread out.” (Verses 17-20) These four short verses join together the boundaries of the world of the Arabs — the first people to be addressed by the Qur’ān. They also group together the prominent ends of creation in the universe as they speak of the sky, earth, mountains and camels. The last of these stands for all animals, although the camel has its own distinctive features and a special value for Arabs.

Yaratilishning bu barcha jihatlari — osmon, yer, tog'lar va hayvonlar — inson qayerda bo'lmasin, doim uning ko'z oldida turadi. Insonning madaniyat va ilmiy taraqqiyot darajasi qanday bo'lmasin, ular uning dunyosi ichida va uning ong doirasida qolaveradi. U ularning vazifalarini o'ylab ko'rganida, ular unga ortidagi narsalardan ba'zisini ishora qilib beradi. Ularning har birida yaratilishning mo''jizasi bor. Yaratuvchining o'ziga xos, o'xshashi yo'q ishi ularning hammasida ravshan namoyon bo'ladi va bu o'zi haqiqiy dinni ko'rsatish uchun yetarli. Shu sababli Qur'oni karim har bir insonning e'tiborini aynan ularga qaratadi.

All these aspects of creation — the sky, earth, mountains and animals — are always in front of man wherever he is. Whatever man’s level of civilization and scientific advancement, they remain within his world and within his sphere of consciousness. When he considers their roles, they suggest to him something of what lies beyond. In each of them there is a miracle of creation. The distinctive, incomparable work of the Creator is clear in them all, and this alone is sufficient to indicate the true faith. Hence the Qur’ān directs to them the attention of every human being.

"Ular tuyalarga, ular qanday yaratilganiga nazar solsin." (17-oyat) Tuya arab uchun eng muhim hayvon edi. U uning transport vositasi bo‘lib, shuningdek, mol-mulkini tashir edi. U unga oziq-ovqat va ichimlik berar edi. Uning junidan va terisidan u kiyim-kechak va uy-joylarini yasardi. Bundan tashqari, tuya barcha hayvonlar orasida o‘ziga xosdir. Kuchi, hajmi va mustahkam tuzilishiga qaramay, u ram: yosh bola ham uni boshqara oladi. U insonga katta xizmat qiladi va shu bilan birga, uni boqish arzon, uning ozuqasini topish esa oson. Bundan tashqari, u och qolish, chanqash, og‘ir mehnat va yomon sharoitga chidaydigan yagona hayvondir. Uning shaklida ham bu yerda chizilgan tavsif bilan to‘la uyg‘un bo‘lgan o‘ziga xos xususiyat bor, bu haqda keyinroq so‘z yuritiladi.

Surada avval oxirat haqida so‘zlab, koinotning ba’zi ko‘zga ko‘rinadigan jihatlarini ko‘rsatgach, endi Payg‘ambarga — ﷺ — murojaat qiladi va uning vazifasining mohiyatini hamda vakolatining chegaralarini belgilaydi. So‘ngra insonlarga so‘nggi eslatma bilan yakunlaydi: “Shuning uchun ularga nasihat qil; sening vazifang faqat nasihat qilishdir. Sen ularning ustidan nazoratchi emassan. Lekin kim yuz o‘girib, kufr keltirsa, Alloh unga eng og‘ir azobni beradi. Albatta, ular Bizga qaytadilar, Biz ularning hisobini qilamiz.” (21–26-oyatlar)

Having dealt first with the hereafter, and pointed out some apparent aspects of the universe, the sūrah now addresses the Prophet, (peace be upon him), laying down the nature of his mission and limits of his role. It then concludes with a final reminder to mankind: “Therefore exhort them; your task is only to exhort. You are not their overseer. But he who turns his back and disbelieves, God shall inflict on him the greatest suffering. To Us they shall surely return, when We shall bring them to account.” (Verses 21-26)

Shunday ekan, ularni oxirat va koinot hamda ularning har birida mavjud bo‘lgan barcha narsalar haqida eslatib turing. Sizning vazifangiz faqat eslatish bo‘lib, boshqa rolingiz yo‘q. Aynan shu sizning missiyangizdir va bunga sizni munosib ravishda tayyorlab qo‘yilgan.

Remind them, then, of the hereafter and the universe, and all there is in each of them. Your specific task is to remind people, and you have no other role. This is indeed your mission for which you have been suitably equipped.

“Sen ularning ustidan nazoratchi emassan.” (22-oyat) Sen ularning qalblari ustidan hech qanday nazorat qila olmaysan va ularni dinni qabul qilishga majbur qila olmaysan. Odamlarning qalblari Rahmon va Rahim bo‘lgan Allohning qo‘lidadir. Jihod, ya’ni Alloh yo‘lida harakat qilish, keyinchalik Payg‘ambarga va barcha musulmonlarga farz qilingan bo‘lib, odamlarni zo‘rlik bilan Islomga kiritishni maqsad qilmagan. Uning yagona maqsadi Islom xabarini erkin yetkazish yo‘lidagi barcha to‘siqlarni bartaraf etish, shunda odamlar uni tinglashdan to‘silmasin yoki shu sababli ta’qib qilinmasin edi. Payg‘ambar ﷺ ado eta oladigan vazifa ham aynan shudir: xabarini yetkazishiga to‘sqinlik qiladigan to‘siqlarni yo‘qotish.

“You are not their overseer.” (Verse 22) You have no control over their hearts and you cannot compel them to adopt the faith. Men’s hearts are in the hands of God, the Merciful. Jihād, which means striving for God’s cause and which was later made a duty of the Prophet and all Muslims, did not aim at converting people to Islam by force. Its only aim was to remove all hindrances in the way of the Islamic message, so that it could be delivered freely, and people would not be prevented from listening to it or be persecuted for doing so. This is the role the Prophet can fulfil: to remove the obstacles which prevent him from delivering his message.