Sura Makkada islom xabarining ahvolini bayon etadi. Uning yana bir maqsadi odamlarning qalbini uyg‘otish va ularning e’tiborini arablarga, shuningdek, butun insoniyatga hayotida yangi burilish yasashga yordam beradigan yangi voqeaga qaratishdir. Bu voqea ilohiy xabarning yer yuziga kelishidir.

The sūrah describes the conditions the Islamic message faced in Makkah. Its other objective is to awaken people’s hearts and draw their attention to the new event which would help the Arabs, and mankind in general, to take a new turn in their lives. The event in question is the arrival of the divine message to earth.

Arab jamiyatining muayyan bir jihati suranining boshida tasvirlanadi, chunki sura kam o‘lchovlilarni buyuk kunda ularni nima kutayotgani bilan ogohlantiradi, “o‘sha kunda barcha odamlar olamlar Rabbining huzurida turadilar”. (6-oyat) Bunday ogohlantirishning sababi oxirida ochiladi, sura zolimlarning xulq-atvorini, mo‘minlarga bo‘lgan munosabatini, ularni masxara qilishlarini, yonlaridan o‘tganda bir-birlariga ko‘z qisishlarini va mo‘minlar adashgan, deb da’vo qilishlarini tasvirlaydi. Bundan tashqari, sura bir tomondan solih kishilarning, ikkinchi tomondan esa haddan oshuvchilarning haqiqatini ko‘rsatadi.

A particular aspect of Arabian society is portrayed at the outset, as the sūrah threatens the stinters with what will befall them on the great day, “the day when all mankind shall stand before the Lord of all the worlds.” (Verse 6) The reason for such a threat is revealed at the end, when the sūrah sketches the manners of the evildoers, their attitude towards the believers, their scoffing at them, winking to one another as they pass by and their assertion that the believers have gone astray. Moreover, the sūrah shows the reality of the righteous on the one hand and the transgressors on the other.

Sura to'rt qismga bo'linadi. Birinchi qism xasisliklarga qarshi urush e'lon qilish bilan boshlanadi: "Ayniqsa, xasislarga voy! Ular boshqalardan o'lchab olganlarida, to'liq oladilar, lekin ularga o'lchab yoki tortib berganlarida, aldaydilar. Bunday odamlar o'zlarining katta bir kunda, butun insoniyat olamlar Rabbisi huzurida turadigan kunda tirildirilishlariga ishonmaydilarmi?" (1-6-oyatlar)

The sūrah can be divided into four parts The first opens with a declaration of war against the stinters: “Woe to the stinters who, when others measure for them, exact in full, but who, when they measure or weigh for others, defraud them. Do such people not think that they will be raised to life on a great day, the day when all mankind shall stand before the Lord of all worlds?” (Verses 1-6)

Ikkinchi qism gunohkorlarni ogohlantiradi va qattiq so'zlar bilan qoralaydi. U ularni hasrat va halokat bilan qo'rqitadi, ularning aybini va zolimligini ochib beradi. Ko'rlik sabablarini tushuntiradi va Qiyamat kunida ularni kutayotgan azobni tasvirlaydi. «Yo'q, albatta! Gunohkorlarning amal daftari Sijjīnda. Sijjīn nima ekanini sen qayerdan bilasan? U yozib qo'yilgan kitobdir. O'sha kuni Qiyamatni yolg'on deb biluvchilarga halokat bo'lsin! Uni faqat gunohkor, haddan oshgan yovuzlardan boshqa hech kim yolg'on deb bilmaydi. Ularga Bizning oyatlarimiz o'qilganda, ular: "Bu avvalgilarning ertaklari-ku!" deydi. Yo'q, aslo! Ularning qilgan ishlari yuraklarini zang bilan qoplagan. Yo'q, aslo! O'sha kuni ular Rabbilaridan to'siladilar. So'ng ular alangali o'tga kiradilar va ularga: "Mana, yolg'on deb bilgan narsangiz shu!" deyiladi». (7–17-oyatlar)

Ayblik sizlarga, o‘lchab yoki tortib berganda o‘zlari uchun to‘la oladigan, lekin boshqalarga o‘lchab yoki tortib berganda ularni aldaydiganlarga! Ular o‘zlarining olamlar Robbisi huzurida, buyuk kunda, qayta tirilishlariga ishonmaydimi? O‘sha kunda barcha odamlar olamlar Robbisi oldida turadilar.

Woe to the stinters who, when others measure for them, exact in full, but who, when they measure or weigh for others, defraud them. Do such people not think that they will be raised to life on a great day, the day when all mankind shall stand before the Lord of all the worlds? (Verses 1-6)

Sura shu so‘z bilan boshlanadi: Alloh taolo “Kam tortuvchilarga vayl bo‘lsin!” deb, ularga qarshi urush e’lon qilgan. Arabcha “vayl” so‘zi “halokat” va “vayronagarchilik” ma’nosini anglatadi. Bu oyat kelajakda yuz beradigan voqea haqida xabar bo‘lsinmi yoki la’nat bo‘lsinmi, ma’no bir xil bo‘ladi, chunki Alloh tomonidan aytilgan la’nat xuddi kelajakda sodir bo‘ladigan voqea haqidagi bayon kabi ta’sir qiladi. Keyingi ikki oyat “kam tortuvchilar” yoki aldovchilar kim ekanligini sura nazarida tushuntiradi. Ular shunday odamlardirki, boshqalardan o‘lchab olganda to‘liq oladilar, lekin o‘zlari boshqalarga o‘lchab yoki tortib berganda ularni aldaydilar. (2–3-oyatlar) Ular sotib olganda tovarlari to‘liq va butun bo‘lishini xohlaydilar, sotganda esa haqni to‘liq bermaydilar. Shundan keyingi uch oyat aldovchilarning ahvoliga hayron bo‘ladi: ular go‘yo bu dunyoda qilgan foydalari uchun hisob bermasliklari kerakdek yashaydilar. “Bunday odamlar ulkan kunda — barcha odamlar olamlar Parvardigori oldida turadigan kunda tirildirilishlarini o‘ylamaydilarmi?” Makkada nozil bo‘lgan oyatda bunday odamlarning xatti-harakatini bu tarzda ko‘rib chiqilishi juda qiziqarli. Makkiy suralar odatda asosiy masalalarga e’tibor qaratadi: Allohning birligini tasdiqlash, Uning irodasi va koinot hamda insoniyat ustidan hukmronligi, vahiy va payg‘ambarlikning haqligi, Qiyomat kuni, hisob-kitob va mukofotning haqligi. Makkiy vahiylar, shuningdek, axloqiy tuyg‘uni shakllantirish va rivojlantirishga, uni iymonning asoslari bilan bog‘lashga intiladi. Esa o‘lchov va tarozi bilan kam berish yoki umuman savdo-sotiq munosabatlaridagi aniq axloqiy masalalarni ko‘rib chiqish keyinroq paydo bo‘ladigan masala bo‘lib, u ko‘proq islomiy davlatda jamoa hayotini tartibga soluvchi Madaniy vahiylarga xosdir. Shu sababli, bu Makkiy surada kam berish masalasini markaziy o‘ringa qo‘yilishi alohida e’tiborga loyiqdir.

The sūrah opens with God’s declaration of war against the stinters: “Woe to the stinters”. The Arabic term, way, used for ‘woe’ implies destruction and ruin. The implication is the same whether we consider this verse as a statement of a future eventuality or a curse, for a curse made by God has the same effect as that of a statement about what is going to happen. The next two verses explain the meaning of the ‘stinters’ or defrauders as intended in the sūrah. They are those “who, when others measure for them, exact in full, but who, when they measure or weigh for others, defraud them.” (Verses 2-3) They are those who want their merchandise complete and intact when they buy, but who do not give the right amount when they sell. The following three verses wonder at the defrauders, who behave as if they will not have to account for what they gain in this life. “Do such people not think that they will be raised to life on a great day, the day when all mankind shall stand before the Lord of all the worlds?” The fact that the defrauders’ behaviour is tackled in this manner in a Makkan revelation is very interesting. Makkan sūrahs generally concentrate on the fundamentals, such as the assertion of God’s unity, the supremacy of His will and His dominion over the universe and mankind, and with assertions about the truth of revelation and prophethood, the truth of the Day of Judgement, reckoning and reward. The Makkan revelations also endeavour to form and develop the moral sense and relate it to the fundamentals of faith. The tackling of a specific issue of morality, such as the stinting of weights and measures, or business dealings in general, is a later concern; it is more characteristic of Madinan revelations, which regulate the life of the community in an Islamic state. The fact that this Makkan sūrah makes the issue of stinting its focal point therefore deserves careful consideration.

Ular sūraning birinchi qismida "muttaqiy" deb ataladi; ikkinchi qismida esa "haddan oshuvchilar" deb tasvirlanadi. Sūra mazkur guruhning Allohning huzuridagi darajasi, bu dunyodagi ahvoli va buyuk kunda ularni nima kutayotgani haqida so'zlashda davom etadi: "Yo'q, albatta! Haddan oshuvchilarning amallar daftari Sijjīndadir. Sijjīn nima ekanini sen qayoqdan bilarding! U — yozib qo'yilgan daftardir. Qiyomat kunini yolg'on deb biluvchilarga o'sha kunda vay bo'lsin! Uni faqat gunohkor, haddan oshgan yovuzlargina yolg'on deydi. Ularga Bizning oyatlarimiz o'qilganda: "Bu avvalgilarning ertaklari-ku!" deydilar. Yo'q, albatta! Ularning qilgan amallari qalblariga zang bo'lib o'tirgan. Yo'q, albatta! O'sha kuni ular Rabbilaridan to'siladilar. So'ng ular alanga olovga kiradilar va ularga: "Mana, buni yolg'on deb kelgan edingiz!" deyiladi" (7–17-oyatlar). Ular o'limdan keyin qayta tirilmasliklarini o'ylaydilar, shu sababli Qur'on ularni qoralaydi va ularning amallari yozib borilayotganini tasdiqlaydi.

They are called stinters in the first part of the sūrah; but in the second they are described as transgressors. The sūrah proceeds to describe the standing of this group with God, their situation in this life, and what awaits them on the great day. “No indeed! The record of the transgressors is in Sijjīn. Would that you knew what Sijjīn is! It is a record inscribed. Woe on that day to the unbelievers who deny the Day of Judgement. None denies it but the guilty aggressors, the evildoers, who, when Our revelations are recited to them, cry: ‘Fables of the ancients!’ No indeed! Their own deeds have cast a layer of rust over their hearts. No indeed! On that day they shall be shut out from their Lord. They shall enter the blazing fire, and will be told: ‘This is (the reality) which you denied!” (Verses 7-17) They think they will not be raised to life after death, so the Qur’ān rebukes them and affirms that a record of their actions is kept.

Bu yozuv joyining ko‘rsatilishi, insonlarga noma’lum bo‘lsa-da, haqiqatga qo‘shimcha tasdiq sifatida berilgan. Ular o‘sha kun uchun halokat va vayronagarchilik bilan qo‘rqitilmoqda, o‘sha kunda ularning yozuvi ko‘rib chiqiladi: “Yo‘q, aslo! Haddan oshganlarning yozuvi Sijjīnda. Sijjīn nima ekanini bilsang edi! U – yozib qo‘yilgan kitob. O‘sha kuni yolg‘onchilarning holi yomon bo‘lur.” (7-10-oyatlar)

The location of that record is specified as an additional confirmation of the fact, albeit a location unknown to man. They are threatened with woe and ruin on that day when their record shall be reviewed: “No indeed! The record of the transgressors is in Sijjīn. Would that you knew what Sijjīn is! It is a record inscribed. Woe on that day to the unbelievers.” (Verses 7-10)

Fojirlar — arab tilidagi fujjār atamasi ko‘rsatganidek, gunohda haddan oshib ketadigan kishilardir. Ularning kitobi — amallari yozilgan daftardir. Bu kitobning mohiyati qanday ekanini biz bilmaymiz va bilishimiz shart ham emas. Butun masala biz hech narsa bilmaydigan olamga tegishlidir; bizga Alloh taolo xabar bergan narsalardan boshqasini bilmaymiz — ya’ni bu yerda “God” so‘zi bilan ifodalangan Xudo tomonidan bildirilgan narsalardan boshqasini. Sijjīnda fojirlarning amallari yozilgan daftar bor, degan gap Qur’oni Karimning ulug‘vorlikni anglatuvchi tanish ifodasi bilan davom etadi: “Sijjin nima ekanini sen nimaga bilarding!” (8-oyat). Shunday qilib, muxotab bu ishning shunchalik ulug‘ ekanini his qiladiki, uni to‘liq anglab bo‘lmaydi.

Keyin solih kishilar guruhi haqida hikoya keladi. Bu Qur'oni Karimdagi odatiy usulga ko'ra beriladi: ikki keskin qarama-qarshi tasvir keltiriladi, shunda batafsil taqqoslash qilish mumkin bo'ladi: "Lekin solihlarning daftari 'Illiyyinda bo'ladi."

Then follows an account of the other group, the righteous. This is given in the customary Qur’ānic manner of providing two elaborately contrasting images, so that a detailed comparison may be drawn: “But the record of the righteous is in ‘Illiyūn.

Afsuski, sen ‘Illiyūn nima ekanini bilsang edi! U — Allohga eng yaqin bo‘lganlar guvohlik bergan, yozib qo‘yilgan bir yozuvdir. Albatta, yaxshi kishilar naamatlarda bo‘ladilar. Taxtlarga o‘tirib, atrofga qarab turadilar. Ularning yuzlarida nafosat nurini ko‘rasan. Ularga muhr bosilgan, sof sharob beriladi, uning muhri misk bo‘lur. Shunga intilganlar intilsinlar. U Tasnīm suvi aralashtirilgan sharobdir, Allohga eng yaqin bo‘lganlar undan ichadilar.” (18–28-oyatlar)

Would that you knew what ‘Illiyūn is! It is a record inscribed, witnessed by those who are closest to God. The righteous will surely be in bliss. [Reclining] on couches, they will look around them. In their faces you shall mark the glow of bliss. They will be given to drink of a pure-drink, securely sealed, with a seal of musk, for this let the strivers emulously strive. It is a drink mixed with the waters of Tasnīm, a fountain at which those who are closest to God will drink.”(Verses 18-28)

Bu sūraning bu qismi arabcha "kallā" so'zi bilan boshlanadi, bu so'z qattiq tanbeh va haqiqatni rad etishdan voz kechish uchun jinoyatkorlarga berilgan qat'iy buyruqni anglatadi. So'ngra gap solihlar haqida boradi. Jinoyatkorlarning yozuvi Sijjīnda bo'lgani uchun, solihlarning yozuvi 'Illiyyūndadir. "Solih" atamasi itoatkor va yaxshilik qiluvchi kishilarni anglatadi. Ular har qanday haddan oshishga berilgan jinoyatkorlarning aksidirlar. "'Illiyyūn" nomi yuksaklik va ulug'likni anglatadi, bu esa Sijjīnning pastlik va xorlik bilan bog'liqligini ko'rsatadi. Bu nomdan keyin Qur'onda ko'pincha sirlilik va buyuklik tuyg'usini uyg'otish uchun ishlatiladigan undov shakli keladi: "'Illiyyūn nima ekanini bilsang edi!" (19-oyat)

This section of the sūrah starts with the Arabic term, kallā, which connotes strong reproach and a firm command to the transgressors to desist from their rejection of the truth. It then proceeds to speak about the righteous. Since the record of the transgressors is in Sijjīn, that of the righteous is in ‘Illiyūn. The term ‘righteous’ refers to the obedient who do good. They are the exact opposite of the transgressors, who indulge in every excess. The name ‘Illiyūn connotes elevation and sublimity, which suggests that Sijjīn is associated with baseness and ignominy. The name is followed by the form of exclamation often used in the Qur’ān to cast notions of mystery and grandeur: “Would that you knew what ‘Illiyūn is!” (Verse 19)

Solih ediklarga nasib etilgan jannat ne'matlari batafsil bayon qilinadi, shu bilan birga ularning zolimlar qo'lida ko'rgan azob-uqubatlari, xo'rlik va haqoratlari ham keng tasvirlanadi. Surannning yakuniy qismi kofirlarni masxara qiladi, ular solihlarning jannat ne'matlaridan bahramand bo'lganini ko'rib turishadi: "Gunohkor amallarga berilganlar mo'minlarni masxara qilar edilar va ular yonidan o'tganlarida bir-birlariga ko'z qisib qo'yar edilar. Oilalariga qaytganlarida ularni hazil-mutoyiba bilan eslar edilar, ularni ko'rganlarida esa: ..."

The beatitude enjoyed by the righteous is discussed at length in order to give a detailed account of the hardships, humiliation and insolence they are made to suffer at the hands of the transgressors. The final comment of the sūrah taunts the unbelievers as they behold the righteous enjoying heavenly bliss: “Those who are given to sinful practices scoff at the faithful and wink at one another as they pass by them. When they go back to their folk they speak of them with jests, and when they see them they say:

«Albatta, bular adashgan kishilardir!» Holbuki ularning ustidan posbon etib tayinlanmagan edilar. Shuning uchun Qiyomat kuni mo‘minlar kofirlarga kulishadi – ular sofalarda o‘tirib, atrofga qarab turadilar. Kofirlar qilib yurgan ishlari uchun jazolanmaydilarmi?” (29–36-oyatlar)

‘These have indeed gone astray!’ Yet they have not been assigned the mission of being their guardians. So on this Day [of Judgement] the faithful will laugh at the unbelievers, as they recline upon their couches and look around them. Shall the unbelievers be requited for what they were wont to do?” (Verses 29-36)

Qur’ondagi zolimlarning mo‘minlarni masxara qilishi, ularning beadabligi va takabburligi, shuningdek, mo‘minlarni “adashgan” deb atashi aynan o‘sha davrdagi Makkadagi hayotdan olingan tasvirlardir. Ammo xuddi shunday harakatlar barcha davrlarda va barcha joylarda qayta-qayta sodir bo‘lib kelgan. Bizning zamonamizda ham ko‘plab odamlar shunga o‘xshash holatlarga guvoh bo‘lgan, go‘yo bu sura aynan ular o‘z ko‘zi bilan ko‘rayotgan narsalarni tasvirlash uchun nozil qilingandek. Bu esa shuni isbotlaydiki, haddan oshuvchilar va yomonlikka berilganlarning mo‘minlarga bo‘lgan munosabati bir mamlakatdan ikkinchisiga yoki bir davrdan boshqasiga deyarli o‘zgarmaydi.

The images portrayed by the Qur’ān of the evildoers’ derision of the faithful, their rudeness and insolence, and their description of the faithful, as having ‘gone astray’ are taken directly from Makkan life at the time. But the same actions happen over and over again in all ages and places. Many people in our own age have witnessed similar actions, and it is as if the sūrah was revealed to describe what they see with their own eyes. This proves that the attitude of the transgressors and the evildoers to the believers hardly ever changes from one country to another or from one period of time to another.

Yovuzlarning mo‘minlarni masxara qilish sahnasi alohida to‘xtalishga arziydi. U xuddi oldingi, solihlarning jannatdagi baxti sahnasi kabi batafsil tasvirlangan. Bu batafsil tasvir juda badiiy hamdir. Shuningdek, u yengillik, tasalli va ishonch bag‘ishlovchi, aniq seziladigan ruhiy ta’sirga ega. Makkadagi musulmon ozchilik kofirlarning uzluksiz va ruhiyatni tushkunlikka soluvchi hujumiga duch kelayotgan edi, ammo Alloh ularni o‘z holiga tashlab qo‘ymadi: U ularni tasalli berdi va sabr-qanoat bilan davom etishga undadi.

The scene of the evildoers’ ridicule of the believers merits further discussion. It is portrayed in considerable detail, in the same way as the earlier scene of the righteous in heavenly bliss. This detailed description is highly artistic. It also has a marked psychological effect which is at once soothing, comforting and reassuring. The Muslim minority in Makkah was facing a sustained, demoralizing onslaught by the unbelievers, but God did not leave the Muslims on their own: He comforted them and urged them to persevere.

Ular o‘z azob-uqubatlari Xudo tomonidan batafsil bayon etilganining o‘zidan ham taskin topadilar. U mo‘minlarning qanday azob chekayotganini ko‘radi va ko‘rganini e’tibordan chetda qoldirmaydi, garchi kofirlarga, hech bo‘lmasa bir muddat, istaganlarini qilishga ruxsat berishi mumkin. U, shuningdek, tajovuzkorlarning imonlilarning azoblariga tavba qilmasdan kulishlarini ham ko‘radi. Agar U bularning hammasini Qur’onda tasvirlagan bo‘lsa, demak, U buni hisobga olishi kerak. Mo‘minlar uchun aynan shu o‘zi yetarli taskindir.

They are comforted by the very fact that their sufferings are outlined by God in detail. He sees what the believers suffer and does not ignore what He sees, although He may let the unbelievers do as they wish, if only for a while. He also sees how the transgressors laugh unrepentantly at the sufferings of the faithful. Since He describes all this in the Qur’ān then He must take it into account. This, in itself, is enough consolation for the believers.

Yomon ishlarni qiluvchilar haqida mazax bilan aytilgan gaplar ham bor. Kofirlar bu gaplarni sezmasligi mumkin, chunki ular gunohkor amallariga berilib, qalblari his-tuyg'usiz bo'lib qolgan. Mo'minlarning nozik his-tuyg'uli qalblari esa bu gaplar bilan ta'sirlanadi va tasalli topadi.

There are also those scornful remarks about the evildoers. They may go unnoticed by the unbelievers because their indulgence in their sinful practices have made them insensitive. The highly sensitive hearts of the believers, however, are touched and comforted by them.

Shuni ta'kidlash kerakki, Xudo tomonidan qattiq muomalaga va og'riqli masxaraga duchor bo'lgan mo'minlarga ko'rsatilgan yagona taskin mo'minlar uchun jannat, kofirlar uchun esa do'zax edi. Payg'ambar ﷺ ham Islom yo'lida o'z mol-mulkini hamda jonini tikkan mo'minlarga bergan yagona va'da ham aynan shu edi. Makkada nozil bo'lgan Qur'on oyatlarida bu dunyodagi g'alaba hech qachon taskin yoki sabr-toqat qilishga undovchi omil sifatida zikr etilmagan. Aksincha, Qur'on mo'minlarning qalbini tarbiyalar va ularni o'zlariga topshirilgan vazifani ado etishga tayyorlar edi. Bunday qalblar katta matonat va o'zini tiyish darajasiga yetishi zarur edi, toki ular hamma narsani berishga va barcha mashaqqatlarga bu dunyoda hech narsa kutmasdan chidashga qodir bo'lsin. Ular faqat oxirat mukofotini izlashlari va Xudoning roziligiga erishishlari kerak edi. Ular bu dunyoda hech qanday mukofot va’dasiz, hatto Islom yo'lidagi g'alabaga ham umid bog'lamasdan, turli xil mashaqqat va mahrumliklarni boshdan kechirib yashashga tayyor edilar.