Ushbu qisqa sura Qur’onning uchdan bir qismiga teng, deb sahih hadislarda tasdiqlangan. Hadis ilmining yetakchi olimi al-Bухорий bir hadisni rivoyat qiladi: unda bir kishi boshqa bir odamning bu surani takror-takror o‘qiganini eshitgani haqida so‘z boradi. U ertasi kuni ertalab Payg‘ambar ﷺ huzuriga borib, eshitganini noroziligini bildirgan holda aytdi, go‘yo uni oz deb hisoblagandek. Payg‘ambar ﷺ shunday dedi: “Jonimni Qo‘li ichida tutgan Zotga qasam ichamanki, u [ya’ni bu sura] Qur’onning uchdan bir qismiga teng.” Darhaqiqat, bunda hech qanday ajablanarli narsa yo‘q. Chunki Payg‘ambar ﷺ butun dunyoga e’lon qilishga buyurilgan Xudoning yagonaligi ongimizga singdirilishi lozim bo‘lgan e’tiqod, insoniy mavjudlikning izohi va o‘zi bir hayot tarzidir. Shu nuqtai nazardan qaraganda, bu sura Islomning buyuk haqiqatining asosiy va eng muhim g‘oyalarini eng ravshan shaklda o‘z ichiga olgan, deyish mumkin.

This short sūrah is equivalent to one-third of the Qur’ān, as authentic aĥādīth confirm. Al-Bukhārī, the leading Ĥadīth scholar, relates a ĥadīth which mentions the case of one who had heard another man reciting this sūrah repeatedly. He went to the Prophet the following morning and told him disapprovingly about what he had heard, as though he felt that it was too little. The Prophet commented, “I swear by Him who holds my soul in His hand that it [i.e. this sūrah] is equivalent to one third of the Qur’ān.” And, indeed, there is nothing surprising in that. For God’s oneness which the Prophet was ordered to declare to the whole world is a belief to be ingrained in our minds, an explanation of human existence and a way of life in itself. From this standpoint, the sūrah can be said to have embraced, in the clearest of terms, the principal and most fundamental ideas of the great truth of Islam.

Bu yerda Allohning yagonaligini ifodalash uchun ishlatilgan arabcha "aḥad" atamasi ko‘proq uchraydigan "wāḥid" atamasiga qaraganda ancha aniq ma’noni beradi. "Wāḥid" "bir" degan ma’noni anglatadi. "Aḥad" esa mutlaq va uzluksiz birlik hamda tengdoshning yo‘qligi degan qo‘shimcha ma’nolarga ega.

The Arabic term, aĥad, used here to refer to God’s oneness is much more precise than the more frequently used term, wāĥid, which means ‘one’. Aĥad has the added connotations of absolute and continuous unity and an absence of equals.

Xudoning yagonaligi shundaki, Uning vujudidan boshqa hech qanday haqiqat va haqiqiy, abadiy mavjudlik yo'q. Bundan tashqari, boshqa har bir mavjudot ega bo'lgan qudratning barchasini bu dunyoni boshqaruvchi Xudodan oladi. Dunyo uchun hech narsa rejalashtirmaydi va, bundan tashqari, unda hech narsani hal qilmaydi.

God’s oneness is such that there is no reality and no true and permanent existence except His. Moreover, every other being acquires whatever power it may possess from God who rules over this world. Nothing else whatsoever plans anything for the world nor, for that matter, decides anything in it.

Shu asosda shunday bir to‘liq hayot tarzi shakllanadiki, unda insonlar barcha faoliyatlarini va qurbonliklarini faqat va mutlaqo Xudo uchun amalga oshiradilar, doimo haqiqatga yaqinroq bo‘lish umidida. Bu hayot tarzi barcha mavjudotlar va inson qalblari o‘rtasidagi muhabbat, birodarlik, o‘zaro hamdardlik va g‘amxo‘rlik rishtalarini mustahkamlaydi. Chunki biz bu his-tuyg‘ularga to‘liq bo‘ysunishdan ozod bo‘lish haqida gapirganimizda, hech qanday holatda odamlar ularni xor ko‘rishi yoki nafratlanishi, yoki ularni amalda qo‘llashdan qochishi kerak, demoqchi emasmiz. Aksincha, ular Xudoning ijodiy qudratli qo‘lidan kelib chiqqan va barchasining vujudi Unga qarzdor. Ular bizni sevuvchi va biz sevadigan Xudodan bizga berilgan in’omdir. Shuning uchun ular bizning muhabbatimizga loyiqdir.

On this basis a complete way of life is formulated, in which people perform all their activities and make sacrifices absolutely and only for God, hoping always to be nearer the truth. This way of life strengthens bonds of love, brotherhood, mutual sympathy and care between all beings and human hearts. For when we speak of liberation from complete submission to these feelings we are by no means suggesting that people should despise or hate them or escape from practising them. Instead they arise from the creative hand of God and they all owe their existence to Him. They are a gift to us from God who loves us and whom we love. Therefore, they deserve our love.

Bu yer kichik, hayot qisqa, uning lazzatlari va hashamatlari esa arzimas deb qaraydigan yuksak va ulug‘vor hayot tarzidir; insoniyatning buyuk maqsadi esa to‘siqlardan xalos bo‘lishdir. Biroq Islomda bu xalos bo‘lish uzlatga chekinish, yakkalanish va e’tiborsizlik degani emas, hayotni rad etish yoki undan qochish degani ham emas. Aksincha, bu insoniy hayotning barcha jihatlarini faqat Allohga bo‘ysundirishga, insoniyatni shu yo‘lga yetaklash uchun uzluksiz va samimiy intilish hamda abadiy kurash degan ma’noni anglatadi.

It is a sublime and lofty way of life that looks at this earth as small, life as short, its enjoyments and luxuries as worth little; and the breaking away from hindrances as humanity’s great aim. In Islam, however, this release does not mean seclusion, isolation and neglect, nor does it mean contempt for, or escape from life. Instead it simply means a continuous and sincere endeavour and an everlasting struggle to lead humanity towards submission of everything in human life to God alone.

Shunga ko‘ra, bu inson Xudoning yer yuzidagi noibi sifatidagi vazifasini, uning barcha majburiyatlari bilan birga, ado etishidir, biz buni avval ham bayon qilganmiz.

Consequently, it is the fulfilment of man’s role as God’s vicegerent on earth with all its obligations, as we have already explained.