Sūra boshida osmonning Sūra 81, 82 va undan oldin Sūra 78 da — mos ravishda "Tugash", "Yorilish" va "Xabar" surasida batafsil tasvirlangan umumjahon larzalarining bir qancha manzaralari chizilgan. Ammo bu manzaralarga endi alohida ohang beriladi: osmon va yer ikkalasining ham Allohga emas, balki Xudoga to'liq itoat etishiga urg'u berilgan: "Osmon yorilib ketganda, Robbisiga chin itoat ko'rsatib; yer cho'zilib, ichidagi hamma narsani chiqarib tashlab, bo'shab qolganda, Robbisiga chin itoat ko'rsatib." (1-5-oyatlar)

The sūrah opens by sketching a few images of the universal upheaval portrayed in greater detail in Sūrahs 81, 82 and earlier in Sūrah 78, The Darkening, Cleaving Asunder and The Tiding, respectively. These scenes, however, are now given a special tone by means of the emphasis placed on the complete submission to God by both heaven and earth: “When the sky is rent asunder, obeying her Lord in true submission; when the earth is stretched out and casts forth all that is within her and becomes empty, obeying her Lord in true submission.” (Verses 1-5)

Bu kuchli boshlanish, Allohga bo'ysunishga bo'lgan urg'usi bilan, insonni Rabbisi oldida kamtarlikka chaqiradigan keyingi xitobga kirish so'zidir. Inson o'z mavqeini va Xudoga qaytganida yakuniy taqdirini eslatib o'tiladi: "Ey inson! Sen Rabbingga qarab mehnat qilmoqdasan va Unga duch kelasan. Amal-daftari o'ng qo'liga berilgan kishi yaqinda yengil hisob-kitob qilinadi va xursand bo'lib o'z qavmi oldiga qaytadi. Ammo amal-daftari orqasidan berilgan kishi yaqinda o'ziga halokat chaqirib, do'zax otashiga kiradi. U qavmi orasida xursand yashadi. U, albatta, hech qachon qaytmasligini o'ylagan edi. Ha, albatta; uning Rabbisi uni kuzatib turardi." (6-15-oyatlar)

This powerful opening, with its emphasis on submission to God, is a foreword to the subsequent address encouraging man towards humbleness before his Lord. Man is reminded of his position and his ultimate destiny when he returns to God: “O man! You have been toiling towards your Lord, and you shall meet Him. He who is given his record in his right hand will in time have a lenient reckoning, and return rejoicing to his people. But he who is given his record behind his back will in time call down destruction upon himself and will enter the fire of hell. He lived joyfully among his people. He surely thought he would never return. Yes, indeed; his Lord was watching over him.” (Verses 6-15)

Suraning uchinchi qismi insonga yaxshi tanish bo‘lgan yer hayotining manzarasini chizadi. Bunday tasvirlar Xudoning rejalashtirishiga, ya’ni juda puxta va nuqsonsiz rejalashtirishiga ishora qiladi. Insonlar o‘zlari qochib qutula olmaydigan, ongli ravishda rejalashtirilgan bosqichlar orqali yashashlari kerakligini tasdiqlash uchun qasam keltiriladi: “Shafaqqa, kechaga va u qamrab olganiga, to‘liq kamolotidagi oyga qasamki, albatta, siz bosqichma-bosqich oldinga harakat qilasiz.” (16-19-oyatlar)

“Osmon yorilib ketganda, Rabbisiga itoat etib, to‘liq bo‘ysunganda; yer cho‘zilib, ichidagi hamma narsani tashlab, bo‘shab qolganda, Rabbisiga itoat etib, to‘liq bo‘ysunganda.” (1-5-oyatlar) Osmonning yorilishi boshqa suralar tafsirida ko‘rib chiqilgan. Bu yerda yangi jihat — osmonning Rabbisiga to‘liq bo‘ysunishi va mutlaq itoati: “Rabbisiga itoat etib, to‘liq bo‘ysunganda.” (2-oyat)

“When the sky is rent asunder, obeying her Lord in true submission; when the earth is stretched out and casts forth all that is within her and becomes empty, obeying her Lord in true submission.” (Verses 1-5) The splitting of the sky has been dwelt upon in the commentary on other sūrahs. One new element here is the submission and complete obedience of the sky to her Lord: “obeying her Lord in true submission.” (Verse 2)

Yana bir yangi element — yer cho‘zilishi: “Yer cho‘zilganda.” (3-oyat) Bu, yerning hajmi yoki shaklining kengayishini anglatishi mumkin — uni hozirgi shaklida saqlab turuvchi va boshqarib turuvchi tabiat qonunlarining buzilishi natijasida. Passiv nisbatda aytilgan bu gap, buning tashqi kuchning aralashuvi orqali amalga oshirilishini ko‘rsatadi. “Va ichidagi hamma narsani chiqarib tashlab, bo‘m-bo‘sh bo‘ladi.” (4-oyat) Bu tasvirda yer tirik mavjudot sifatida gavdalantirilgan: ichidagi narsalarni chiqarib tashlaydi va ulardan xalos bo‘ladi.

Another new element is the stretching of the earth: “When the earth is stretched out.” (Verse 3) This means perhaps an expansion of her size or shape as a result of a disruption of the laws of nature which govern her and preserve her in her present shape. The statement, made in the passive, suggests that this will be carried out through the intervention of an outside force. “And casts forth all that is within her and becomes empty.” (Verse 4) This image portrays the earth as a living entity casting out what is within her and getting rid of it.

Yerning ichida juda ko'p narsalar bor: uzoq zamonlar davomida yashab, o'lib, ko'milgan sanoqsiz turdagi jonzotlar bo'lib, ularning muddatini Allohdan boshqa hech kim bilmaydi. Bu yerda shuningdek, metallar, suv va Yaratuvchidan boshqa hech kim bilmaydigan boshqa sirlarning mo'l-ko'l zaxirasi ham mavjud. Yer bu yukni avloddan-avlodga ko'tarib boradi, to o'sha oxirgi kunga qadar, u o'zining ichidagi hammasini chiqarib tashlaguncha.

There are indeed a great many things within the earth, countless types of creation that have lived, died and been buried over a long period of time, the span of which is known to no one but God. It also includes an abundant resource of metals, water and other secrets unknown except to the Creator. The earth carries all this load one generation after another until that final day when it casts forth all that is within her.

Shunday ongli itoat muhitida insonga yuqoridan murojaat qilinadi: "Ey inson! Sen Rabbingga qarab mehnat qilmoqdasan va Unga duch kelasan." (6-oyat) "Ey inson!" Rabbing seni eng go'zal shaklda yaratdi. Sen boshqa butun yaratiqdan ajralib turadigan insoniylikni Unga ato etdi. Insoniyliging senga shunday xususiyatlar berganki, ular seni osmon va yerdan ham ko'proq Rabbingni anglashga, Unga itoat va bo'ysunishga undashi kerak edi. U insonga O'zining ruhidan in'om etdi va uni O'zi bilan muloqot qilish, Uning nurini qabul qilish, insonning erisha oladigan eng yuqori kamolot darajasiga yetish uchun Xudoning inoyati bilan o'zini ulug'lash qobiliyati bilan taqdirladi. Bu kichik bo'lmagan ustunlikdir.

In such an atmosphere of conscious obedience, man is addressed from on high: “O man! You have been toiling towards your Lord, and you shall meet Him.” (Verse 6) “O man!” your Lord has made you in a perfect way. He has given you your humanity which distinguishes you from the rest of creation. Your humanity endows you with certain characteristics which should have made you more conscious of your Lord, and more obedient and submissive to Him than both the sky and the earth. He has given man of His own spirit and endowed him with the ability to communicate with Him, receive His light, ennoble himself with God’s grace in order to achieve the highest degree of perfection attainable by man. This is no little distinction.

"Ey inson! Sen Rabbingga tomon mehnat bilan intilyapsan va unga albatta duch kelasan." (Oyat 6)

“O man! You have been toiling towards your Lord and you shall meet Him.” (Verse 6)

Inson bu hayotda haqiqatan ham ko'p mehnat qiladi: o'z mas'uliyatini yelkasiga oladi va o'zini zo'r berib ishga soladi. Bularning barchasini u oxir-oqibat, butun yaratilmish kabi, Xudoga qaytish uchun qiladi. Inson hatto o'zi zavqlanadigan narsalar uchun ham mehnat qiladi! Bu hayotda hech narsa osonlikcha yoki kuch-harakatsiz kelmaydi: ba'zan jismoniy mehnat talab qilinmasa ham, albatta, aqliy va hissiy zo'riqish kerak bo'ladi. Bu jihatdan boy ham, kambag'al ham teng: faqat bajariladigan mehnatning turi va shakli boshqacha bo'lishi mumkin. Bu so'z insonga eslatadiki, yer yuzidagi bu hayotda qattiq mehnat qilish hammaning taqdiridir. Lekin Rabbimizga duch kelganimizda, biz ikki guruhga bo'linamiz: bir guruh yer yuzida tortganidan qiyoslab bo'lmas darajada og'ir azob chekadi; ikkinchi guruh esa itoatkorligini va haqiqiy bo'ysunishini namoyon etganlar bo'lib, bu hayotning azoblari unutilgan dam olishdan bahramand bo'ladi.

Man certainly labours hard in this life, shouldering his responsibilities and exerting himself. All this he does in order to return, in the end, like all the rest of creation, to God. Man labours even for what he enjoys! Nothing in this life comes easily or without effort: if sometimes no physical labour is needed, then surely some mental and emotional effort is required. In this the rich and poor are alike, although the labour exerted may differ in kind and form. This address reminds man that labouring hard is the lot of all in this life on earth. But when we meet our Lord, we will fall into two groups: one will suffer hardship incomparable to that suffered on earth; and the other, consisting of those who have demonstrated their obedience and true submission, will enjoy a rest in which the suffering of this life will be forgotten.

Sūra shundan so'ng dunyoviy manzaralarga qisqacha ishora qiladi. Biroq odamlar bu manzaralarning dunyoni ongli ravishda rejalashtirilgan holda yaratilganiga dalolat qilishini e'tiborsiz qoldirishda davom etmoqdalar. Darhaqiqat, bu rejalashtirish insonning o'zini yaratishini, uning hayot bosqichlarini va o'zgarishlarini ham o'z ichiga oladi: "Shafaq bilan, tun bilan va u o'rab olgan narsa bilan, to'liq kamolotdagi oy bilan qasam ichaman: albatta, siz bosqichma-bosqich oldinga harakat qilasiz." (16-19-oyatlar) Arabcha matnda bilvosita bo'lgan bu qasam insonning e'tiborini ana shu umumjahon manzaralarga qaratishga xizmat qiladi. Bu yerdagi ma'nolar sūraning boshidagi va u yerda tasvirlangan manzaralar bilan to'liq uyg'undir. Shafaq quyosh botgandan keyingi, qalb chuqur hayratga tushadigan sokin davrni anglatadi. Bunday paytda qalb sevimli hamroh bilan ayrilishning ahamiyatini, bundan kelib chiqadigan xotirjam qayg'uni va chuqur g'amgin holatni his qiladi. U shuningdek yaqinlashib kelayotgan zulmatdan qo'rqish tuyg'usini ham boshdan kechiradi.

The sūrah then refers briefly to some worldly scenes. People, however, continue to overlook the evidence such scenes provide of the deliberate planning that has gone into the making of this world. Indeed, this planning includes the creation of man himself, and his phases and transitions through life: “I swear by the twilight, and by the night and what it envelops, and by the moon in her full perfection, that you shall certainly move onward, stage after stage.” (Verses 16-19) The oath, which is indirect in the Arabic text, serves to draw man’s attention to these universal scenes. The connotations here are in perfect harmony with those of the opening of the sūrah and the scenes portrayed there. The twilight refers to that period of stillness after sunset when the soul is overwhelmed by a deep feeling of awe. The heart feels, at such a time, the significance of parting with a beloved companion, and the quiet sadness and deep melancholy this involves. It also experiences fear of the approaching darkness.

“Va tun va u qoplagan narsalar bilan qasamki.” (17-oyat) Tun qoplagan narsalar aniq ko‘rsatilmagan, bu ta’sirni kuchaytirish uchun qilingan. Xayol tun ichida yashirin bo‘lishi mumkin bo‘lgan voqealar va his-tuyg‘ular haqida o‘ylar ekan, keng va uzoqqa parvoz qilishi mumkin. Ammo xayolning sayohati Qur’oni Karimning qisqa oyati — “Va tun va u qoplagan narsalar bilan qasamki” — uyg‘otadigan barcha tasvirlarni qamrab ola olmaydi. Bizda sokinlik va alqon tong oqshomiga xos bo‘lgan vaqtdagi hayrat bilan uyg‘un, zo‘r ehtirom hissi qoladi.

“And by the night and what it envelops.” (Verse 17) What the night envelops is left unspecified to enhance the effect. Imagination can travel far and wide as one thinks of what the night may conceal of events and feelings. But the travels of the imagination cannot capture all the images generated by the short Qur’ānic verse, “And by the night and what it envelops.” We are left with an overwhelming feeling of reverence which is in perfect harmony with the stillness and awe associated with the twilight.

Shundan so'ng, imonni inkor qilishda davom etayotganlarga hayrat bildiriladi. Ular o'zlarida va butun olamda haqiqatni ko'rsatuvchi shuncha belgilar va shunchalik mo'l dalillarga ega bo'lsa-da, shunday qilishmoqda: "Nega ular imonni qabul qilmaydilar?" Yoki: "Ularga Qur'on o'qilganda, sajdaga yiqilmaydilar?" (20-21-oyatlar) Haqiqatan ham, nega ular imonni qabul qilmaydilar? Koinotda ham, nafsda ham imon yo'li to'g'ri yo'l ekanini ko'rsatuvchi ko'plab dalillar bor. Ular bir vaqtning o'zida ham ko'p, ham chuqur, ham kuchli bo'lib, agar yurak ulardan qochishga urinsa, uni qamal qiladi. Ammo kimdir ularni tinglasa, ular unga do'stona va mehr bilan murojaat qiladilar.

There then follows an expression of wonder at those who persist in their denial of the faith when they have all these signs and all this abundant evidence within themselves and in the world at large which indicates the truth: “Why then do they not accept the faith?” Or, “when the Qur’ān is read to them, they do not fall down in prostration?” (Verses 20-21) Indeed, why do they not accept the faith? There are numerous indications in the universe and within the soul which point out that the path of faith is the right path. They are at once numerous, profound and powerful, so they besiege the heart if it tries to run away from them. But if someone listens to them, then they address him in a friendly and affectionate way.

Qur’ on insonlarga sof insoniy tabiat tilida murojaat qiladi. U qalbni haqiqatga ochadi va uning dalillarini ham insonning o‘zi ichida, ham ufq ortida ko‘rsatadi. U odamlarning qalbida Xudoga ong-shuurini, kamtarlikni, itoatkorlikni va koinot Yaratuvchisiga bo‘ysunishni uyg‘otadi. “Yuzi bilan sajda qilmoq” iborasi aynan shu tuyg‘ularga ishora qiladi. Koinot go‘zal va ilhomlantiruvchidir: u ko‘plab belgilarni, aqlni uyg‘otuvchi turtkilarni va poklik lahzalarini taqdim etadi, bularning barchasi birgalikda bizda tayyor javob va ixtiyoriy bo‘ysunishni uyg‘otadi. Qur’on ham ajoyib va ilhomlantiruvchidir; u inson qalbini go‘zal koinot bilan, natijada uni yaratgan Yaratuvchi bilan bog‘laydi. U bizga koinot haqida haqiqat tuyg‘usini beradi, bu esa yaratilishning va Yaratuvchining haqiqatini ham isbotlaydi. Shu sababli hayratlanarli savol: “Nega ular iymon keltirmaydilar? Yoki ularga Qur’on o‘qilganda, sajda qilmaydilar?” (20-21-oyatlar)

The Qur’ān addresses them in the language of pure human nature. It opens the heart to the truth and points out its evidence both within themselves and over the horizon. It kindles in people’s hearts God-consciousness, humbleness, obedience and submission to the Creator of the universe. The expression, “fall down in prostration,” refers to these feelings. The universe is splendid and inspiring: it offers a multitude of signs, mental stimuli and moments of purity which combine to arouse in us a ready response and a willing submission. The Qur’ān is also superb and inspiring; it links the human heart with the splendid universe and, consequently, with the Creator who made it. It gives us a feeling of truth about the universe which also demonstrates the truth of creation and the Creator. Hence the wonder: “Why then do they not accept the faith? Or, when the Qur’ān is read to them, they do not fall down in prostration?” (Verses 20-21)