Ibodat qiluvchi so‘radi: kofirlarga kelishi aniq bo‘lgan azob haqida. Uni hech narsa qaytara olmaydi, chunki u Ko‘tarilish yo‘llari Egasi bo‘lgan Alloh tomonidandir. (1-3-oyatlar)

An inquirer has asked about a suffering which is bound to befall the unbelievers. Nothing can ward it off as it comes from God, the Lord of the Ways of Ascent. (Verses 1-3)

Oxirgi zamon haqidagi tushunchaning o'zi arab mushriklari uchun tushunish juda qiyin edi. Ular unga qattiq qarshilik ko'rsatdilar. Aslida ular buni shunchalik hayratlanib qabul qildilarki, uni butunlay inkor etdilar. Ular yana turli yo'llar bilan Payg'ambarga ﷺ murojaat qilib, uni yuzaga chiqarishni yoki vaqtini belgilashni talab qildilar. Ibn Abbosga nisbat berilgan bir rivoyatda, sura boshidagi birinchi oyatda keltirilgan savolni bergan kishi an-Nadr ibn al-Horis bo'lgan, deyiladi. Boshqa bir rivoyatda esa uning so'zlari keltirilib, bu "kofirlarning Allohning azobi haqidagi savoli bo'lib, u ularni albatta qamrab oladi", deb izohlanadi. Qaysi aniq shaxs bo'lganidan qat'i nazar, sura kimdir bu azob haqida so'raganini, hatto uni tezlashtirishga intilganini bildiradi. Shuningdek, u azobning muqarrar ekanini, chunki Xudo tomonidan belgilangan ekanini va tez orada yuz berishini tasdiqlaydi. Uning sodir bo'lishini hech kim to'xtata olmasligi yoki qaytara olmasligi ham aytiladi. Shuning uchun uni shubha ostiga qo'yish yoki tezlashtirishga urinish noto'g'ri ish hisoblanadi.

The very concept of the hereafter was very difficult for the Arab polytheists to understand. They strongly resisted it. In fact they received it with so much amazement that they denied it outright. They further challenged the Prophet, in various ways, to bring it about or to define its timing. A report attributed to Ibn 'Abbas mentions that the man who asked the question quoted in the first verse of the surah was al-Nadr ibn al-Harith. Another report quotes him as saying that the reference is to “the unbelievers question about Gods punishment, which is certain to engulf them.” Regardless of who the specific individual was the surah reports that someone asked about this punishment, indeed, sought to hasten it, and further confirms that it is inevitable because it has been determined by God and that it will soon come. It states that no one can prevent its happening or ward it off. Therefore, to question or hasten it is ill-advised.

Shu bilan birga, bu azob kofirlarning hammasiga yetadi, ya'ni uni inkor qiluvchilar ham boshqa har bir kofir kabi unga kiradi.

Moreover, this punishment is to befall the unbelievers, in total, which means that those who question it are included like every other unbeliever.

U'ni Xudo boshqaradi, "Yuksalish yo'llari Egasi" sifatida. Bu yuksaklik ifodasi bo'lib, u Xudoning Qur'onda turli yo'llar bilan zikr qilingan sifatlaridan biridir, masalan: "U — Arsh Egasi — barcha darajalardan yuqoridir." ()

Osmon erigan qo'rg'oshindek bo'lgan, tog'lar esa rangli junning titilgan tolalaridek bo'lgan kuni. (8-9-oyatlar)

On the day when the sky will be like molten lead, and the mountains like tufts of wool. (Verses 8-9)

Qur’on bir necha joyda o‘sha va’da qilingan kunda buyuk osmoniy hodisalar yuz berishini aytadi; natijada turli osmoniy jismlarning o‘rinlari, xususiyatlari va o‘zaro munosabatlari o‘zgaradi. Bu hodisalardan biri osmonni erigan qo‘rg‘oshinga, ya’ni bu yerda qo‘llangan arabcha “al-muhl” so‘zi bilan ifodalangan erigan metallarga o‘xshash qilib qo‘yadi. Bu bayonlarni fiziklar va astronomlar mulohaza qilib ko‘rishlari kerak. Ular, ehtimol, osmoniy jismlar erigan va gaz holatiga o‘tgan metallardan tashkil topgan, degan fikrga olib keladi; bu esa haddan tashqari issiqlikdan erishdan ancha yuqori bosqichdir. Qiyomat kunida ular issiqligini yo‘qotib, suyuq holatgacha sovishi va hozirgi holatini o‘zgartirishi mumkin. Qur’onning boshqa joyida Qiyomat kunining alomati sifatida quyidagi bayon keltirilgan:

The Qur’an mentions in several places that great celestial events will take place on that promised day, and as a result change will affect different celestial bodies in their positions and characteristics, as well as their inter-relations. One of these events changes the sky making it like molten lead, or molten metals generally as signified by the Arabic word used here, al-muhl. These statements should be reflected upon by physicists and astronomers. They suggest that most probably celestial bodies are composed of metals that have melted and taken gas form, which is a stage far beyond that of melting by excessive heat. It is possible that they will lose their heat on the Day of Judgement and cool down to a fluid stage, changing their present status. Elsewhere in the Qur’an we have the following statement as a mark of the Day of Judgement:

"Yulduzlar to'kilib, tarqalganda?" (81:2)

“ When the stars fall and disperse? (81:2)

Bu holda, bu faqat mumkin bo‘lgan tushuntirishlardan biri bo‘lib, ilmiy tadqiqotchilar tomonidan qo‘shimcha o‘rganishga arziydi yoki arzimasligi ham mumkin. Biz esa matnni o‘qiymiz va chizilgan ajoyib manzarani ko‘ramiz: osmon erigan metallga, tog‘lar esa qo‘y junining tutamlariga o‘xshab qolgan holatni. Shuningdek, odamlarda g‘ayrioddiy tarzda iz qoldiradigan dahshatli voqealar tasviridan tashqarida nima borligini ham o‘ylab ko‘ramiz, Qur’on ularni aniq tasvirlaydi.

At any rate, this is only one possible explanation, which may or may not be worth further study by scientific researchers. As for us, we read the text and look at the awesome image painted, with the sky becoming like molten metal and the mountains like tufts of wool. We also contemplate what is beyond this image of frightening events that leave their marks on people in an unusual way which the Qur’an accurately describes:

Ushbu sura insonning yaxshilik va yomonlikka, ham iymon, ham kufr holatlarida qanday munosabatda bo‘lishini tasvirlaydi. Shuningdek, mo‘minlarning sifatlarini bayon qiladi hamda ularning oxirgi maqomini gunohkorlarning taqdiri bilan qiyoslaydi.

The surah now depicts how man faces good and evil, in both situations of faith and unfaith. It also outlines the qualities of the believers and states their ultimate end in contrast to the fate of those who are guilty:

Inson bezovta qilib yaratilgan: unga yomonlik yetganda, u tashvishga tushadi; yaxshilik yetganda esa, xasis bo'lib qoladi.

Man is born with a restless disposition: when misfortune befalls him, he is fretfid; and when good fortune comes his way, he grows tight-fisted.

Yo‘q, unday emas. Ular namozni ado etuvchilar, namozlariga doimiy rioya qiluvchilardir; ular o‘z molidan so‘rab kelganga va mahrum qolganga belgilangan haqni beradilar; ular Qiyamat kuniga ishonadilar; ular Robbilarining azobidan qo‘rquvchilardir, chunki Robbilarining azobidan hech kim o‘zini butunlay xavfsiz his qila olmaydi; ular o‘z iffatlarini saqlovchilardir, faqat o‘zlariga nikoh bilan bog‘langanlar yoki qo‘l ostida bo‘lgan cho‘rilari bundan mustasno — chunki ular bunda hech qanday aybdor emaslar, ammo bundan tashqariga o‘tishni istaganlar — ana shular haddan oshuvchilardir; ular omonatlariga va va’dalariga sodiq bo‘luvchilardir; ular guvohlik berganlarida haqiqat uchun turuvchilardir; va ular namozlariga hech qachon sustlik qilmay rioya etuvchilardir. Ana shular Jannat bog‘larida ulug‘lanadiganlardir.

Not so those who pray, and always attend to their prayers; who give a due share of their possessions to the one who asks [for help] and the one who is deprived; who believe in the Day of Judgement; who stand in fear of their Lord's punishment, for none may feel totally secure from their Lord's punishment; who guard their chastity except with those joined to them in marriage, or those whom they rightfully possess — for then, they are free of all blame, whereas those who seek to go beyond that [limit] are indeed transgressors; who are faithful to their trusts and to their pledges; who stand up for the truth when they bear witness; and who attend to their prayers without fail. They are the ones to be honoured in the gardens of paradise. (Verses 19-35)

Qur’on insonni imonsiz bo‘lganda tasvirlagan holat juda aniq va ta’sirchan. Faqat iymon uni bunday xislatlardan yuksaltira oladi.

The picture the Qur’an draws of a man devoid of faith is remarkably accurate and expressive. Only faith can elevate him above such qualities.

Aynan shu imon unga xotirjamlik rishtasini beradi, shuning uchun u yomonlik yuz berganda vahimaga tushmaydi va omad kulib boqqanda xasis bo'lmaydi: "Inson bezovta tabiat bilan yaratilgan: unga yomonlik yetsa, u sabrsizlanadi; yaxshilik unga kelsa, qo'lini qisadi" (19–21-oyatlar).

Surada endi qalbi xotirjam, tashvishdan xoli bo'lgan mo'minlar haqida batafsil so'z boradi, ular insonlarga xos bo'lgan bezovtalik va g'am-tashvish illatidan holidirlar. "Ammo namoz o'qiydiganlar va namozlarini doim ado etadiganlar bundan mustasno" (22-23-oyatlar). Namoz, albatta, islomning muhim farzi bo'lib, imon belgisidir. Lekin u bundan ham ko'proq narsadir: u Allohu taolo bilan aloqa vositasi va bandaning Unga haqiqiy qulligining alomatidir. Namozda Xudo bilan banda o'rtasidagi munosabat aniq va ravshan belgilanadi. Surada shu o'rinda, mo'minlar namozlariga har doim va har holatda sadoqat bilan rioya qilishlari aytiladi. Shu bilan ular doimiylik va barqarorlik timsolini namoyon etadilar. Ularning namozi beparvolik yoki dangasalik tufayli buzilmaydi. Bu doimiy bog'liqlikdir. Payg'ambar ham nafl ibodatlarni doimiy ravishda ado etardi va shunday degan: "Allohga eng yoqimli amallar, garchi kichik bo'lsa ham, muntazam qilinadiganlaridir." [Bu hadisni ishonchli hadis to'plamlarining oltalari ham rivoyat qilgan.] "Va so'rab kelgan va mahrum qolgan kishiga mol-dunyolarining belgilangan ulushini beradiganlar" (24-25-oyatlar). Bu belgilangan ulush, xususan, zakot va belgilangan miqdordagi boshqa sadaqalardir. Ular barcha mo'minlarning zimmasidagi haqqi hisoblanadi. Ehtimol, bu so'zlarning kengroq ma'nosi ham bor: mo'minlar o'z boyligidan shunday muhtoj kishilar uchun haqqi bo'lgan ulushni ajratadilar. Buni qilish — xasislikdan xalos bo'lish va mol-dunyo to'plash istagidan yuqoriroq turishdir. Shuningdek, bu jamiyatdagi badavlat kishining mahrum va muhtojlar oldidagi burchini tan olishini anglatadi. Mo'min kishi muhtoj va mahrum kishilarning o'z boyligidan ma'lum qismiga haqli ekanligini qabul qilganda, u Alloh bergan ne'mat va insonlar bilan bo'lgan rishtasini tan oladi. Bu ochko'zlik va xasislikdan xoli bo'lishni bildiradi. Bundan tashqari, bu musulmon jamiyatida o'zaro hamkorlik va g'amxo'rlikni ta'minlaydi. Shunday qilib, zakot bir necha darajada keng qamrovli ahamiyatga ega farz sifatida namoyon bo‘ladi: shaxsning o‘z ichida ham, jamiyat hayotida ham.

The surah now gives a detailed account of the believers who do not share the common human feature of restlessness and worry. “Not so those who pray, and always attend to their prayers” (Verses 22-23) It is true that prayer is an essential Islamic duty providing the mark of faith. Yet it is much more than this: it is rather the means of contact with God Almighty and the sign of true servitude to Him. In prayer, the relative positions of God and servant are clearly and specifically outlined. The surah adds here that believers attend to their prayers all the time and in all situations. It thus gives an image of permanence and stability. Their prayer is disrupted through negligence or laziness. It is a permanent bond. When the Prophet performed voluntary worship, he used to do so regularly. He also said: “The actions that please God most are the ones offered regularly, even though they may be small.” [Related in all six anthologies of authentic ahadith.] “ Who give a due share of their possessions to the one who asks [for help] and the one who is deprived” (Verses 24-25) This due share is zakat in particular and other charitable donations of specified amounts. These are due, by right, from all believers. Perhaps this statement has a broader meaning too, signifying that believers assign a share of their wealth considering it to be due for such needy people. To do so is to rid oneself of stinginess and to rise above the desire to amass wealth. It also implies a recognition by the one who is well off within the community of believers of his duty towards the one who is deprived. When a believer accepts that the needy and the deprived have a rightful claim to a portion of his wealth, he acknowledges the grace God has bestowed on him and the bond he has with fellow human beings. It signifies freedom from greed and stinginess. Moreover, it guarantees mutual cooperation and care within the Muslim community. Thus, zakat appears a duty with far-reaching significance on several levels, within oneself and in the life of the community.

Sura shundan so'ng Makka manzarasini tasvirlaydi: kofirlar Payg'ambar ﷺ Qur'on o'qiyotgan joyga shoshilib borishadi. U yerga yetib kelgach, ular uning atrofida guruhlarga bo'linib o'tirishardi. Sura ularning shoshilishini va guruhlarga bo'linishini tanqid qiladi, chunki ular uning so'zlarini tinglash yoki uning nasihatiga quloq solish niyatida emas edilar.

The surah then depicts a Makkan scene in which we see the unbelievers going hurriedly to where the Prophet was reading the Qur’an. Once there, they would split into groups around him. The surah criticizes their hurrying and grouping when they had no intention of listening to or of heeding his advice:

Kofirlarga nima bo‘ldiki, ular sizning oldingizda o‘ng va chapdan to‘p-to‘p bo‘lib shoshilib yugurishmoqda? (36-37-oyatlar)

What is wrong with the unbelievers, that they run confusedly before you, from the right and the left, in crowds? (Verses 36-37)

Savol ichida yashirin istehzo bor. U ularning chalkash harakatini tasvirlaydi, arabcha ibora esa ularning yetaklanayotganini anglatadi. Savol ularning chalkashligidan hayratlanadi: ular shoshib harakat qiladi, lekin hidoyat olish niyatida emas. Ular faqat Payg'ambar ﷺ nima deyayotganini bilib olmoqchi, so'ng eshitganlariga qanday qarshi turish haqida kichik guruhlarga bo'linib muhokama qilish uchun tarqalishadi. Xo'sh, ularda nima yetishmaydi? "Ularning har biri naim jannatiga kirishni umid qiladimi?" (38-oyat). Ularning xatti-harakati faqat do'zaxga olib borayotgan ekan, jannat va uning ne'matli bog'lariga erishish umidini qanday qilib saqlashlari mumkin? Ular Allohga nisbatan shunday yuksak martabaga egamanmiz deb o'ylayaptimi, u Zotga kofir bo'lib, Payg'ambar ﷺ ga qarshi chiqib, Islomga qarshi fitna uyushtirgan holda ham jannatga kirishlariga kafolat bor deb o'ylashadimi? Ular Alloh huzurida shunday yuksak darajaga erishishlari uchun o'zlarini juda qadrli deb tasavvur qilishgan bo'lsa kerak.

There is implied sarcasm in the question. It describes their confused movement, with the Arabic expression adding a connotation of their being led. The question wonders at their confusion: they move hurriedly, but without any intention of receiving guidance. They only want to learn what the Prophet says before splitting into small groups discussing how to resist what they have heard. What is wrong with them, then? “Does every one of them hope to enter a garden of bliss?” (Verse 38) How can they entertain such hopes when their behaviour leads only to hell, and not to heaven and its gardens of bliss? Do they think that they have a high position with God to ensure that they will enter heaven despite the fact that they disbelieve in Him, oppose the Prophet, scheme against Islam? They must imagine that they command very high value with God to achieve such elevation.