Bu qisqa sura oldingi "At-Takvir" surasida zikr qilingan buyuk silkinish haqida gapiradi, ammo unga o‘ziga xos rang beradi. Uning ohangi boshqacha: chuqur va xotirjam. Unda malomat ohangi va yashirin ogohlantirish mavjud. Shu sababli u oldingi surada bo‘lgani kabi buyuk silkinish manzaralarini batafsil tasvirlamaydi, chunki o‘sha manzaralar u yerda ustunlik qiladi. Bu yerda esa manzaralar qisqaroq bo‘lib, suraning sokin muhitiga va sekinroq ritmiga mos keladi.

This short sūrah refers to the great upheaval discussed in the previous sūrah The Darkening, but gives it a special colour. It has a different rhythm, deep and calm. It adds a touch of expostulation coupled with an implicit threat. Hence, it does not detail the scenes of the great upheaval as in the previous sūrah, where these scenes predominate. Instead the scenes here are shorter, in order to suit its quieter atmosphere and slower rhythm.

Surada ochilishida osmonning yorilishi, yulduzlarning sochilishi, dengizlarning portlashi va qabrlarning ag'darilishi o'sha buyuk kunda har bir jonning o'zi oldin va keyin qilgan amallarini bilishi bilan bir vaqtda sodir bo'lishi zikr qilinadi.

At the opening the sūrah mentions the cleaving of the sky, the scattering of the stars, the bursting of the oceans and the hurling of the graves as simultaneous with every soul’s knowledge of its earlier and later actions, on that momentous day.

Kitobning ikkinchi qismi nozik ogohlantirish bilan boshlanadi: mo‘l-ko‘l ne’matga ega bo‘lib, uchun shukr qilmaydigan insonga yashirin tahdid bilan birga tanbeh berilmoqda. “Ey inson, seni mehribon Rabbingdan nima aldab qo‘ydi? U seni yaratdi, shakllantirdi va sening suratingni mutanosib qildi. U xohlagan suratda seni tarkib toptirishi mumkin.” (6-8-oyatlar)

The second part starts with a remonstration combined with an implicit threat to man who is the recipient of abundant grace but who shows no gratitude for it. “O man, what has lured you away from your gracious Lord, who created and moulded you and gave you an upright form? He can give you whatever shape He wills.” (Verses 6-8)

Uchinchi qism insonning minnatdorlikka xilof munosabatining sababini bayon etadi. Sura bildirganidek, hisob-kitob va sudni inkor etish har qanday yomonlikning manbaidir. Qiyamat kuni mukofot va jazo berilishi haqiqati yana bir bor ta'kidlanadi: "Yo'q, bunday emas! Lekin siz qiyomat kunini yolg'on deb bilasiz. Holbuki, ustingizda sizni kuzatuvchilar bor, ulug' yozuvchilar, ular qilayotgan barcha ishlaringizni biladilar. Albatta, yaxshilar naimatda bo'ladilar, yomonlar esa, qiyomat kuni kirib yonadigan olov ichida bo'ladilar va undan hech qachon g'oyib bo'lmaydilar." (9-16-oyatlar)

The third part provides the reason for man’s ungrateful attitude. Denial of reckoning and judgement, the sūrah tells us, is the source of every evil. The reality of meting out reward and punishment at the Last Judgement is re-emphasized; “Shun it! But you deny the Last Judgement. Yet there are guardians watching over you, noble recorders, who know all that you do. Surely the righteous shall be in bliss, while the wicked shall be in a blazing fire, which they shall enter on the Day of Judgement, nor shall they ever be absent from it.” (Verses 9-16)

Osmon yorilib ketganda, yulduzlar sochilib ketganda, dengizlar portlatilganda, qabrlar ag'darilganda, har bir jon o'zi oldin qilgan va keyin qoldirgan amallarini biladi. (1-5-oyatlar)

When the sky is cleft asunder, when the stars are scattered, when the oceans are made to explode, when the graves are hurled about, each soul shall know its earlier actions and its later ones. (Verses 1-5)

Oldingi surani tafsirida biz odamlarning koinot o‘zining tanish shakli va holatini hech narsa qoldirmaydigan darajada shiddatli o‘zgarishga uchrayotganini tasavvur qilganlarida paydo bo‘ladigan his-tuyg‘ularni bayon qilgan edik. Shuningdek, bunday his-tuyg‘ular insonni o‘zida xavfsizlik hissi uyg‘otadigan har qanday narsadan uzoqlashtirishga moyil bo‘lishini aytgan edik — faqat koinotning Yaratuvchisi, hamma narsa o‘lib, so‘lib ketganidan keyin ham yashaydigan Zot bundan mustasno. Shunday qilib, inson qalbi umumiy tanazzulda o‘zini mustahkam his qilishi uchun, o‘zgarmaydigan va o‘lmaydigan yagona haqiqiy Zotga qaratiladi, Uning qo‘llab-quvvatlashi va xavfsizligini izlaydi. Chunki ibodatga loyiq yagona Yaratuvchidan boshqa hech narsa abadiy yashamaydi.

In the commentary on the previous sūrah we described the feelings generated in people when they visualize the universe undergoing a change so violent that it leaves nothing in its familiar shape and condition. We also said that such feelings tend to pull man away from anything which gives him a sense of security, with the exception of God, the Creator of the universe, the One who lives on after everything has died and withered away. Man’s heart is thus made to turn to the only true being who neither changes nor dies, to seek His support and security in the face of the general upheaval which destroys everything that might once have seemed so permanent. For nothing lives forever except the Creator who is the only one worthy of worship.

Universal upheavalning birinchi jihati bu osmonning yorilishi yoki parchalanishidir, bu boshqa suralarda ham zikr qilingan: “Osmon yorilib, qizil charmdek qizarib ketganda.” (55: 37) “Osmon yorilib ketganda, chunki o‘sha kuni u zaif va titrab turgan bo‘ladi.” (69: 16) “Osmon yorilib ketganda.” (84: 1) O‘sha tashvishli kunda osmonning yorilishi yoki parchalanishi shubhasizdir. Bunday yorilishning aniq nimani anglatishi va yorilgandan keyin osmonning qanday ko‘rinishga kirishi aytish qiyin. Biz faqat ko‘z oldimizda ko‘rinadigan koinotni qamrab oluvchi keskin o‘zgarish hissi va uning mukammal tizimi endi ishlamasligi haqidagi anglashni his qilamiz.

Ushbu ogohlantiruvchi kirishdan so‘ng, sura insonlarning hislarini va vijdonlarini uyg‘otadi, so‘ng nozik tanbeh va yashirin ogohlantirish orqali ahamiyatsiz narsalar bilan band bo‘lgan odamlarning qalbiga ta’sir qiladi. U insonga Allohning unga ko‘rsatgan birinchi marhamati, ya’ni uni shunday to‘g‘ri va mukammal nisbatli qiyofada yaratilganini eslatadi.

After this opening which alerts men’s senses and consciences, the sūrah, by means of gentle remonstrance coupled with an implicit threat, touches the hearts of men who busy themselves with trivialities. It reminds man of God’s very first act of grace towards him, namely, his moulding in such an upright, perfectly proportioned form.

Xudo unga istagan shaklni osongina berishi mumkin edi. Ammo inson shukronasiz: «Ey inson, seni mehribon Rabbingdan nima aldab qo‘ydi? U seni yaratdi, shakl berdi va sensiz mutanosib qildi. U xohlagan suratda seni tuzishi mumkin edi». (6–8-oyatlar) Bu murojaat insonning eng olijanob fazilatiga — insoniyligiga tayanadi. Ayni shu fazilat uni boshqa barcha mavjudotlardan ajratib turadi va ular orasida unga eng yuksak o‘rinni beradi. Bu fazilat Xudoning insonga ko‘rsatgan mehribon ne’mati va Uning cheksiz saxiyligidir.

God could have easily given him any form He wished. Yet man is ungrateful: “O man, what has lured you away from your gracious Lord, who created and moulded you and gave you an upright form? He can give you whatever shape He wills.” (Verses 6-8) The address appeals to man’s most noble quality, his humanity, which distinguishes him from all other creatures and assigns to him the highest position among them. This quality represents God’s gracious blessing to man and His abundant generosity.

Bu murojaatdan so‘ng darhol yumshoq bir malomat keladi: “Sizni mehribon Rabbingizdan nima aldab qo‘ydi?” (6-oyat) Sizni Rabbingizga bo‘lgan burchlaringizni e’tiborsiz qoldirishga va Unga nisbatan beadablik qilishga nima undaydi, holbuki U sizga insoniylikni ato etdi, bu sizni barcha yaratilmishlardan ustun qo‘yadi va sizga haqni nohaqdan ajratish qobiliyatini beradi? Keyin Xudoning saxiyligiga oid bir necha tafsilotlar qo‘shiladi: “Ey inson, seni mehribon Rabbingizdan nima aldab qo‘ydi? U seni yaratdi, shakllantirdi va sanga muvofiq tuzilishni berdi.” (6-7-oyatlar) Bu inson qalbiga to‘g‘ridan-to‘g‘ri murojaat qiladigan xitobdir. U Xudoning malomatini tinglaydi, Xudo esa unga Own inoyatini eslatadi, holbuki inson o‘z adashgan yo‘lida va Unga nisbatan beadabliklarida davom etmoqda.

This appeal is immediately followed by a gentle remonstrance: “What has lured you away from your gracious Lord?” (Verse 6) What makes you neglect your duties to your Lord and behave impudently towards Him when He has given you your humanity which raises you above all His creation and provides you with the ability to distinguish between right and wrong. A few details of God’s generosity are then added: “man, what has lured you away from your gracious Lord, who created and moulded you and gave you an upright form.” (Verses 6-7) It is an address which appeals straight to man’s heart. He listens to God’s remonstrance as He reminds him of His grace while he continues with his erring ways and impudent behaviour towards Him.

Inson tanasining boshqa barcha tizimlari haqida ko‘p narsa aytish mumkin. Ammo bu tizimlar qanchalik ajoyib bo‘lmasin, inson ularni hayvonlar bilan umumiy tarzda ega bo‘lishi mumkin. Biroq inson o‘zining o‘ziga xos aqliy va ruhiy fazilatlariga ega bo‘lish sharafiga muyassar bo‘lgan. Bu fazilatlar mazkur surada Xudoning maxsus marhamati sifatida e’tirof etiladi. Sura insonning insoniyligi haqida so‘zlaganidan so‘ng, uning yaratilishining mukammalligi va qiyofasining to‘g‘ri tarzda shakllantirilganini zikr etadi: {Ey inson, seni mehribon Rabbingdan nima aldab qo‘ydi? U seni yaratdi, shaklini mukammal qildi va sening qiyofangni tekis qildi.} (6-7-oyatlar)

A lot may be said about every other system of the human body. But wonderful as these systems are, man may have them in common with animals. He, however, is privileged to possess his unique mental and spiritual qualities, regarded in this sūrah as a special favour from God. After the sūrah has dealt with man’s humanity, it mentions the perfection of his creation and the right proportioning of his mould: “O man, what has lured you away from your gracious Lord, who created and moulded you and gave you an upright form.” (Verses 6-7)

Keling, idrok etish qobiliyatimizning tabiati bizga noma'lum ekanini o'ylab ko'raylik. Aql idrok etishning vositasidir, lekin aqlimizning qanday ishlashi va qanday faoliyat ko'rsatishi biz uchun tushunarsiz bo'lib qolmoqda. Agar biz tushunganlarimiz asablar orqali miyaga yetkaziladi deb faraz qilsak, miya ma'lumotlarni qayerda va qanday saqlaydi? Agar miyani magnit yozuv lentasiga o'xshatsak, har bir inson o'rtacha oltmish yillik umri davomida juda ko'p sonli rasmlar, so'zlar, ma'nolar, his-tuyg'ular va munosabatlarni yozib borish uchun million-million metr lentaga muhtoj bo'lar edi, shunda u bularni o'nlab yillar o'tgach ham, haqiqatda bo'lganidek, eslay olardi. Bundan tashqari, inson alohida so'zlarni, ma'nolarni, voqealarni va rasmlarni qanday ajratib oladi va ularni izchil bilim tizimiga birlashtiradi? U axborot va tajribani qanday qilib bilimga aylantiradi?

Let us reflect on our powers of comprehension, the nature of which is unknown to us. The mind is the medium of comprehension but the working of our minds and how they function remain to us incomprehensible. If we suppose that what we grasp is transmitted to the brain through the nerves, where and how does the brain store its information? If we compare the brain to a magnetic recording tape, every man needs in his average lifetime of sixty years 11 a great many billion metres on which to record such a huge multitude of pictures, words, meanings, feelings and responses so that he may, as he actually does, remember them several decades later. Furthermore, how does man sort out individual words, meanings, events and pictures to mould them together in a sort of coherent education? How does he transform information and experiences into knowledge?

Keyin bizga solih va fojir kishilarning taqdiri haqida xabar beriladi, bu taqdir ulug' farishtalarning yozuvlari asosidagi hisob-kitob bilan belgilanadi: «Albatta, solihlar naim ichradir, fojirlar esa olovli do'zaxdadir. Ular qiyomat kuni unga kiradilar va undan hech qachon g'oyib bo'lmaydilar». (13-16-oyatlar) Oqibat aniqdir. Solihlarning baxtli rohatda yashashi, fojirlarning esa do'zaxda tugashi allaqachon belgilangan. Solih inson – doimiy ravishda to'g'ri ishlarni, ya'ni yaxshi amallarni qiladigan kishidir, toki ularni qilish uning tabiatiga aylanib qolguncha. «Solih» sifati olijanoblik va insoniylik tushunchalariga juda mos keladigan ma'nolarni o'zida mujassam etadi.

We are then told of the destinies of the righteous and the wicked, which are determined by the reckoning based on the recordings of the noble angels: “Surely the righteous shall be in bliss, while the wicked shall be in a blazing fire, which they shall enter on the Day of Judgement; nor shall they ever be absent from it.” (Verses 13-16) The end is certain. That the righteous shall dwell in blissful happiness and the wicked shall end in hell is already determined. A righteous person is the one who consistently does right actions, i.e. good deeds, until doing them becomes his intrinsic quality. The adjective ‘righteous’ has connotations which fit in well with nobility and humanity.

Qarama-qarshi sifat bo‘lgan "fojirlik" nafsoniyat va beandishalik ma’nolarini ifodalaydi, chunki fojirlar gunohkor ishlarga berilib ketadilar. Do‘zax fojirlik uchun munosib jazodir. Sura bu jazoning qat’iyligini ta’kidlaydi: "Ular Qiyomat kunida unga kiradilar." So‘ngra uni yana bir bor ta’kidlaydi: "Ular undan hech qachon g‘oib bo‘lmaydilar." Ular avvalo undan qochib qutula olmaydilar, va hatto qisqa muddatga bo‘lsa ham, undan chiqishlariga ruxsat berilmaydi.

The contrasting quality, ‘wickedness’, carries connotations of insolence and impudence as the wicked indulge in sinful actions. Hell is a proper recompense for wickedness. The sūrah emphasizes the certainty of this punishment: “which they shall enter on the Day of Judgement.” Then it re-emphasizes it: “nor shall they ever be absent from it.” They cannot escape it in the first place, nor will they be allowed to leave it, not even for a short while.

Sūra mazkur Qiyomat kuni haqida bayon qilingandan so'ng, ba'zilar uni inkor qilgani sababli, o'sha kunning haqligini yana bir bor ta'kidlaydi. Bu ta'kid savol shaklida berilgan bo'lib, so'roq qilinayotgan narsaning sirliligini yanada oshiradi. Keyin sūra har bir kishining to'liq ojizligini, birovga yordam berish yoki birovdan yordam olishning mutlaqo imkonsizligini hamda o'sha dahshatli kunda mutlaq hukmronlik faqat Allohga tegishli ekanini bayon qiladi: "Qiyomat kuni nima ekanini sen nima bilarding! Qiyomat kuni nima ekanini sen nima bilarding! U shunday kunki, unda hech bir jon boshqa bir jonga biror narsada yordam bera olmaydi; o'sha kuni barcha hokimiyat faqat Allohning qo'lidadir." (17-19-oyatlar)