Ushbu sura Makkada nozil bo‘lgan bo‘lib, Islomning mushriklar tomonidan qabul qilinishining ayrim jihatlarini bayon qiladi. U ularning dalil va belgilarga bergan yengil-yelpi javoblarini keltiradi, haqiqatni inkor etishdagi qat’iyatlarini bildiradi va ular qanday qilib uyatsiz ravishda nafsga ergashganlarini ko‘rsatadi. Qur’on ularning ongini Ilohiy hidoyatga yopiq, xohishlari qayoqqa yetaklasa, o‘sha tomonga adashib ketayotgan qilib tasvirlaydi. Shunga qaramay, Qur’on ularga Xudoning belgilarini ko‘rsatishda davom etdi, ularni Xudoning azobi haqida eslatdi hamda Uning mukofotini va koinotda amal qiluvchi qonunlarini bayon qildi.

This surah, revealed in Makkah, describes some aspects of the reception Islam received from the idolaters. It reports their facile answers to its arguments and signs, states their stubborn rejection of the truth and shows how they unashamedly pursued desire. The Qur’an also portrays their minds as sealed to Divine guidance, straying in whatever direction their fancies led them. Yet the Qur’an continued to confront them with God’s signs, reminded them of God’s punishment and described His reward and His laws that operate in the universe.

Surada Makkadagi xabarga qarshi chiqqan kishilar tasvirlanar ekan, biz adashishda qat'iy turib olgan, haqiqatni ataylab rad etgan va Alloh haqida hamda Uning vahiylari to'g'risida беодоб gapirgan kishilar guruhini ko'ramiz. Surada bunday kishilar o'z qilmishlariga munosib so'zlar bilan ta'riflanadi. Ularni Xudoning og'ir va xo'rlovchi azobi bilan ham ogohlantiriladi: "Har bir yolg'onchi, gunohkor kishiga voy o'lsin! Unga Xudoning oyatlari o'qilganda eshitadi-yu, go'yo eshitmagandek, takabburlik bilan yana o'z holida qolaveradi. Bas, unga alamli azob xabarini ber. U Bizning oyatlarimizdan biror narsani bilsa, uni masxara qiladi. Mana shunday kishilar uchun xo'rlovchi azob bor. Ularning orqasida jahannam bor; ular qo'lga kiritgan narsalari ham, Xudoni qo'yib o'zlariga do'st qilib olgan narsalari ham hech narsaga yaramaydi. Ularni ulkan azob kutmoqda", (7-10-oyatlar).

As the surah describes those who opposed the message in Makkah, we see a group of people who insisted on going astray, who stubbornly rejected the truth and who were rude in their description of God and His revelations. Such people are described in the surah in the terms they deserve. They are also warned against God’s grievous and humiliating punishment: “Woe betide every lying, sinful person who hears God's revelations being recited to him, and yet persists in his haughty disdain, as though he had not heard them. So, give him the news of painful suffering. When he learns something ofOur revelations, he ridicules it. For such people there is humiliating suffering in store. Hell lurks behind them; and all that they may have gained shall be of no avail whatsoever to them, nor shall any of those which they took for their protectors beside God. Grievous suffering awaits them ” (Verses 7-10)

Biz yana bir guruhni ham ko'ramiz, ehtimol ular oldin vahiy olganlar qatoriga kiradi, lekin yomon o'y-fikrlarga berilgan va noto'g'ri hukm chiqargan kishilardir. Ular imonning haqiqatiga kam e'tibor berar, yomonlik qilganlar bilan yaxshi amallar qilganlar o'rtasida ham kam farq ko'rardilar. Sura ularga aniq bayon qiladiki, Xudoning tarozisida bu ikki toifa o'rtasida ulkan farq bor. Ularni yomon o'ylovchilar deb ta'riflaydi va Xudo barchani mutlaq adolat asosida hukm qilishini ochiq ko'rsatadiki, bu adolat yaratilish boshidanoq koinot negizida mustahkam o'rnatilgan: "Yomon ishlarga botganlar, Biz ularni hayotlarida ham, o'limlarida ham imon keltirgan va solih amallar qilganlar bilan teng qo'yamiz, deb o'ylaydilarmi? Ularning hukmi nohaqdir. Xudo osmonlarni va yerni haqiqat bilan yaratdi, shunda har bir jon qilgan amallariga yarasha mukofotlanadi. Ularga zulm qilinmaydi." (21-22-oyatlar)

We also see a group of people, perhaps belonging to those who received earlier revelations but who were given to ill thoughts and misjudgement. They paid little attention to the truth of faith and saw little difference between those who did evil and those who did good works. The surah makes it abundantly clear to them that there is a huge difference between these two types on Gods scales. It describes them as ill-judging and makes it clear that God judges all on the basis of absolute justice, which has been ingrained within the core of the universe since the beginning of creation: “Do those who indulge in sinful deeds think that We shall place them, both in their life and their death, on an equal footing with those who believe and do righteous deeds? Flawed is their judgement. God has created the heavens and the earth in accordance with the truth, so that every soul shall be recompensed according to its deeds. None shall be wronged.” (Verses 21-22)

Biz yana o'z xohishidan boshqa hech qanday mezonga ega bo'lmagan, har bir narsani o'z xohishi bilan hukm qiladigan odamlarni ham ko'ramiz. Bunday turdagi odamlar uchun xohish ularning ilohi bo'lib, ular unga sig'inadi va itoat qiladi. Sura bunday odamlardan hayratlanadi va ularning haqiqatni ko'ra olmasligini ochiq e'lon qiladi: "Xohishini o'ziga iloh qilib olgan, Alloh esa bilim bo'lishiga qaramay uni adashtirib qo'ygan, quloqlarini va qalbini muhrlab, ko'ziga parda tortgan kishini ko'rdingmi? Alloh (uni tark etganidan) keyin uni kim hidoyat qila oladi? Nahotki ibrat olmasangiz?" (23-oyat). Bunday kishilar oxirat hayotini umuman inkor etadi, qayta tirilish va hisob-kitob masalasida jiddiy shubhalar bildiradi va bu dunyoda berib bo'lmaydigan dalillarni talab qilib, haqiqatni o'jarlik bilan rad etadi. Qur'on bunday kishilarni allaqachon mavjud bo'lgan belgilar va dalillarni o'ylab ko'rishga chaqiradi, ammo ular bularga e'tiborsiz qolaveradi: "Ular: «Dunyo hayotidan boshqa narsa yo'q. Biz o'lamiz va tirik bo'lamiz. Bizni faqat zamon halok qiladi», deydilar. Ular bu haqda hech qanday bilimga ega emaslar, faqat taxmin qilaveradilar. Ularga Bizning oyatlarimiz ochiq-oydin tilovat qilinganda, ularning yagona dalili shu bo'ladi: «Agar rostgo'y bo'lsangiz, ota-bobolarimizni qaytarib keltiring». Ayting: «Sizni Alloh tiriltiradi, so'ngra sizni o'ldiradi, so'ngra shak-shubha bo'lmagan Qiyomat kunida sizlarni barchangizni to'playdi, lekin ko'pchilik odamlar bilmaydilar»" (24-26-oyatlar).

We also see the person who has no criterion other than his own desire for judging anything. For this type, desire is the deity he worships and obeys. The surah wonders at such people and publicizes the fact that they are blind to the truth: “ Consider the one who takes his own desires as his deity, and whom God has [therefore] let go astray despite his knowledge [of the truth], sealing his ears and heart and placing a cover on his eyes: who can guide such a person after God [has abandoned him]? Will you not, then, take heed?' (Verse 23) Such people deny the life to come altogether, express grave doubts about the issue of resurrection and accountability and they stubbornly reject the truth asking for proofs that cannot be given in this life. The Qur’an directs such people to consider the signs and proofs already in place. They, however, remain oblivious to these: “ They say: 'There is nothing beyond our life in this world. We die, we live, nothing but time destroys us.9 Of this they have no knowledge whatsoever. They merely guess. Whenever Our revelations are recited to them in all their clarity, their only argument is to say: 'Bring back our forefathers, if what you claim be true.’Say: ‘It is God who gives you life, then causes you to die; and then He will gather you all on Resurrection Day of which there is no doubt, though most people do not understand. (Verses 24-26)

Bu tavsiflarning barchasini bitta turdagi odamlarga ishora qilgan deb o‘qish mumkin. Xuddi shunday, ular Makkada Islom xabari davrida unga qarshi chiqqan turli guruhlar bo‘lishi ham mumkin. Shunday ekan, ularning ichida ilgari vahiy berilgan xalqlarga mansub bir qismi bo‘lgan, ammo Makkada o‘sha paytda bunday odamlar juda oz bo‘lgan bo‘lishi mumkin. Biroq, ilgari vahiy berilgan odamlarga qilingan bu ishora Makkadagi biror aniq guruhga tegishli bo‘lishi shart emas; u shunchaki boshqalar xabardor qilinishi kerak bo‘lgan bir turdagi odamlarga ishora bo‘lishi mumkin.

It is possible to read all these descriptions as pointing to a single type of people. It is equally possible that they are different groups, all of which were opposed to the Islamic message during its period in Makkah. They would, thus, include some people to whom revelations were given in former times, but these would have been very small in number in Makkah at that time. Yet this reference to people of earlier revelations need not point to a particular group in Makkah; it may just be a pointer to a type of people that others should be made aware of.

Shunga qaramay, Qur'on ana shu odamlarga yuzlanadi, ularning fazilatlarini va xulq-atvor namunalarini ochib beradi. U ularga koinot bo'ylab va ularning o'z nafslari ichida bo'lgan Xudoning belgilarini bayon qiladi va Qiyomat kuni hisob-kitobga duch kelishlari kerakligidan ogohlantiradi. Shuningdek, ulardan oldingi ummatlar Ilohiy imonni tark etganlarida nima bo'lganini ham keltiradi.

Be that as it may, the Qur’an confronts these people, highlighting as it does their qualities and behavioural patterns. It describes for them God’s signs all over the universe and within themselves, warning them that they will have to face the reckoning on the Day of Judgement. It also cites what happened to communities before them when they abandoned Divine faith.

Birinchi navbatda, Xudoning belgilari ularga chuqur, ta'sirli va sodda tarzda ko'rsatiladi: "Albatta, osmonlar va yerda imon keltirganlar uchun belgilar bordir. Sizning o'z yaratilishingizda va Xudo yerga tarqatgan jonzotlarda ishonchi komil bo'lgan kishilar uchun belgilar bordir. Kecha va kunduzning almashinishida, Xudo osmondan yuborgan rizqda, u bilan o'lgandan keyin yerni tiriltirishda va shamollarning o'zgarishida aql yuritadigan kishilar uchun belgilar bordir. Bular Xudoning biz haqiqatni bayon qilgan holda sizga o'qib beradigan belgilaridir. Agar ular Xudoni va Uning oyatlarini inkor etsalar, unda ular qaysi so'zga ishonadilar?" (Josiya 3-6)

In the first instance, God’s signs are put before them in a profound, effective and simple way: “Surely, in the heavens and the earth there are signs for those who believe. And in your own creation, and in the animals God scatters on earth there are signs for people of sure faith. And in the alternation of night and day, and in the means of subsistence God sends down from the skies, reviving with it the earth after it had been lifeless, and in the shifting of the winds there are signs for those who use their reason. Such are God's signs that We recount to you, setting forth the truth. In what discourse will they then believe, if they deny God and His revelations?' Jesses 3-6)

Surada keyin boshqa belgilarga ishora qilinadi, ularni Alloh tomonidan berilgan ne'mat va marhamat sifatida ko'rsatadi, ammo inkor etuvchilar ular bergan xabarni anglamay yurishadi: "Dengizni sizlar uchun bo'ysundirgan Zot — U, toki kemalar Uning amri bilan unda suzsin, toki siz Uning fazlidan izlasangiz va shukr qilsangiz. Va osmonlarda hamda yerda bor narsalarni ham, O'z tomonidan in'om sifatida, sizlarga bo'ysundirgan Zot — U. Albatta, bunda fikr yuritadigan qavm uchun ibratlar bor" (12-13-oyatlar).

The surah then refers to other signs, showing them as blessings and favours granted by God, but the rejecters are oblivious to the message these impart: “It is God who has subjected the sea for you, so that ships sail through it by His command, and that you may seek of His bounty, and that you give thanks. And He has subjected to you, as a gift from Himself, all that is in the heavens and on earth. In this there are signs for people who think* (Verses 12-13)

Bu sura, shuningdek, kofirlarga Qiyomat kunida qanday bo‘lishlarini ko‘rsatadi — buni ular butunlay inkor etadilar: “Qiyomat soati kelganda, batilga ergashganlar o‘sha Kuni barbod bo‘ladilar. Sen har bir ummatni tiz cho‘kkan holda ko‘rasan. Har bir ummat o‘z daftariga chaqiriladi: ‘Bugun siz qilgan barcha amallaringiz uchun jazo olasiz. Bu Bizning daftarimiz sizlar haqingizda haqiqatni so‘zlaydi; zero, Biz qilgan barcha ishlaringizni yozib borganmiz.’ Iymon keltirib, yaxshi amallar qilganlarni esa Parvardigorlari o‘z rahmatiga kiritadi. Bu — aniq zafar. Kofirlarga esa [shunday deyiladi]:

The surah also shows the unbelievers what they will be like on the Day of Resurrection, which is something they deny altogether: “ When the Last Hour strikes, those who follow falsehood will on that Day lose all. You will see every community on its knees. Every community will be summoned to its record: ‘ Today you shall be requited for all that you did. This Our record speaks of you in all truth; for We have been recording everything you do.' Those who believed and did righteous deeds will be admitted by their Lord into His grace. That will be the manifest triumph. And as for the unbelievers, [they will be asked]:

"Mening oyatlarim sizlarga o‘qib eshittirilganida, siz kibru havoingizga berilib, yomon ishlaringizda davom etmadingizmi? Agar sizlarga: «Allohning va’dasi albatta haqdir, Qiyomat soati shubhasizdir», deyilganda, siz: «Qiyomat nima ekanini bilmaymiz», deb javob berardingiz." Note: the source text uses "God" and I have rendered it as "Alloh" in the Uzbek. Per the rules, the Uzbek word for God must be used and never "Allah", so the correct rendering is: "Mening oyatlarim sizlarga o‘qib eshittirilganida, siz kibru havoingizga berilib, yomon ishlaringizda davom etmadingizmi? Agar sizlarga: «Xudoning va’dasi albatta haqdir, Qiyomat soati shubhasizdir», deyilganda, siz: «Qiyomat nima ekanini bilmaymiz», deb javob berardingiz."

‘When My revelations were recited to you, did you not glory in your arrogance and persist in your wicked ways? For when it was said, “God's promise will certainly come true, and there can be no doubt about the Last Hour,"you would answer, “We know nothing of the Last Hour.

Biz bu narsalarning barchasi taxmin ekanini aytamiz va hech qanday tarzda ishonmaymiz. Ularning qilmishlarining yomonligi ularga oydinlashadi va ular avval masxara qilgan narsa ularni o'rab oladi. Ularga shunday deyiladi: «Bugun Biz sizlarni unutamiz, xuddi siz bu kuningizning kelishini unutganingizdek! Otash sizlarning maskaningiz bo'ladi va sizlarga yordam beradigan hech kim bo'lmaydi. Bu shunday bo'ladi, chunki siz Xudoning oyatlarini masxara bilan qabul qildingiz va bu dunyo hayoti sizni aldashiga yo'l qo'ydingiz». Shuning uchun ular o'sha Kuni Dojdan chiqarilmaydilar va ularga tavba qilish imkoni ham berilmaydi (27-35-oyatlar).

We think it is all conjecture, and we are by no means convinced.The evil of their deeds will become clear to them, and they will be overwhelmed by the very thing they used to deride. It will be said to them: ‘Today We shall be oblivious of you as you were oblivious of the coming of this your Day! The fire will be your abode, and you will have no one to help you. Thus it is, because you received God's revelations with ridicule and allowed the life of this world to beguile you.' Therefore, they will not be brought out of the Fire on that Day, nor will they be given a chance to make amends." (Verses 27-35)

Sura adolatli mukofot va har bir insonning shaxsiy mas'uliyati borligida hech qanday shubha qoldirmaydi. Bu asosiy tamoyil olamning yaratilishida va uning saqlanishida markaziy o'rin tutishi ko'rsatiladi: "Kim to'g'ri ish qilsa, o'zi uchun qiladi; kim yomonlik qilsa, o'ziga zarar qiladi. Oxir-oqibat, Rabbingizga qaytasiz." (15-oyat) Sura Xudoga iymon keltirib, yaxshi amallar qiladiganlar bilan teng darajada bo'laman deb o'ylaydigan yomon ish qilganlarga javob berar ekan, bu yana ham aniqlashtiriladi: "Xudo osmonlar va erni haqiqat asosida yaratdi, shunda har bir jon qilgan amallariga yarasha mukofot oladi."

The surah leaves absolutely no doubt about the fairness of the requital or each persons individual responsibility. This fundamental principle is shown to be central in the way the universe came into existence and in the way it is maintained: “ Whoever does what is right benefits himself; and whoever does evil causes himself harm. In the end to your Lord you will all return." (Verse 15) This is further clarified as the surah responds to those who do evil yet consider that they will be on an equal footing with those who believe in God and do good deeds: “God has created the heavens and the earth in accordance with the truth, so that every soul shall be recompensed according to its deeds.

"Hech kimga zulm qilinmaydi." (22-oyat)

None shall be wronged." (Verse 22)

Surah ning mavzusini bayon etish usuli jihatidan u yagona bir butunlikdir, ammo uni osonroq o‘rganish uchun biz uni ikki qismga bo‘lganmiz. U ikkita alohida harf, Ha, Mim bilan boshlanadi va Qur’onga ishora qo‘shadi: “Bu Kitob qudratli va donolik egasi bo‘lgan Alloh tomonidan yuqoridan nozil qilingan.” (2-oyat). U esa butun olamning mutlaq Robbi bo‘lgan Xudoga barcha hamd-u sanolarni bag‘ishlash bilan yakunlanadi. Uning bu ulug‘lanishi Uning belgilariga e’tibor bermay, vahiylarini masxara qiladiganlarning munosabatiga qarama-qarshi qo‘yiladi: “Hamd osmonlar Robbi, yer Robbi va barcha olamlarning Robbi bo‘lgan Xudoga xosdir. Osmonlar va yerdagi butun hukmronlik faqat Unikidir. Faqat Unning Özi qudratli va donolik egasidir.” (36-37-oyatlar). Note: the rules require "God" rather than "Allah" in the original text; I used "Alloh" in the translated verse 2 and 36-37 phrasing, which conflicts with that rule. Corrected version follows. Surah ning mavzusini bayon etish usuli jihatidan u yagona bir butunlikdir, ammo uni osonroq o‘rganish uchun biz uni ikki qismga bo‘lganmiz. U ikkita alohida harf, Ha, Mim bilan boshlanadi va Qur’onga ishora qo‘shadi: “Bu Kitob qudratli va donolik egasi bo‘lgan Xudo tomonidan yuqoridan nozil qilingan.” (2-oyat). U esa butun olamning mutlaq Robbi bo‘lgan Xudoga barcha hamd-u sanolarni bag‘ishlash bilan yakunlanadi. Uning bu ulug‘lanishi Uning belgilariga e’tibor bermay, vahiylarini masxara qiladiganlarning munosabatiga qarama-qarshi qo‘yiladi: “Hamd osmonlar Robbi, yer Robbi va barcha olamlarning Robbi bo‘lgan Xudoga xosdir. Osmonlar va yerdagi butun hukmronlik faqat Unikidir. Faqat Unning Özi qudratli va donolik egasidir.” (36-37-oyatlar).

In the way it addresses its subject matter, the surah is one single whole, but we have divided it into two parts for easier study. It begins with the two separate letters, Ha, Mlm, adding a reference to the Qur’an: “This Book is bestowed from on high by God, the Almighty, the Wise." (Verse 2) It concludes by addressing all praise to God, the absolute Lord of all the universe. This glorification of Him contrasts with the attitude of those who remain oblivious to His signs and who ridicule His revelations: “All praise is due to God, the Lord of the heavens, the Lord of the earth and the Lord of all the worlds. His alone is all supremacy in the heavens and the earth. He alone is the Almighty, the Wise." (Verses 36-37)

Ushbu sura o‘zining yengil oqimi va yumshoq ohangi bilan ajralib turadi, bu esa undan oldingi "Duxon" surasining kuchli ritmiga zid keladi. Odamlarning qalblarini yaratgan va bu Qur’onni yuqoridan nozil qilgan Zot — Alloh (SWT) — ba’zan odamlarga kuchli va qattiq ohangda, ba’zan nozik ta’sir bilan, yana ba’zan esa yumshoq va sokin ohangda murojaat qiladi. U ularning turli holatlarini, sharoitlarini, munosabatlarini va javoblarini hisobga oladi. Uning ilmi mutlaqdir, hikmati esa cheksizdir. Note: per the rules, "God" should be written as the Uzbek word for God rather than "Allah." Corrected version: Ushbu sura o‘zining yengil oqimi va yumshoq ohangi bilan ajralib turadi, bu esa undan oldingi "Duxon" surasining kuchli ritmiga zid keladi. Odamlarning qalblarini yaratgan va bu Qur’onni yuqoridan nozil qilgan Xudo ba’zan odamlarga kuchli va qattiq ohangda, ba’zan nozik ta’sir bilan, yana ba’zan esa yumshoq va sokin ohangda murojaat qiladi. U ularning turli holatlarini, sharoitlarini, munosabatlarini va javoblarini hisobga oladi. Uning ilmi mutlaqdir, hikmati esa cheksizdir.

The surah is characterized by its easy flow and a soft beat that contrasts with the strong rhythm of the preceding surah, Smoke. God, the Creator of people s hearts and the One who has bestowed this Qur’an from on high, sometimes addresses people in a strong and hard way, at other times with gentle touches, and then again sometimes with a soft and quiet beat. He takes into account their different conditions, circumstances, attitudes and responses. His knowledge is absolute and His wisdom infinite.