Oldingi surada, ya'ni "Al-Muddassir" surasida, nozil bo'lish sababi va vaqti haqida bayon qilganimiz narsa bu surara uchun ham tegishlidir. Ba'zi rivoyatlarga ko'ra, bu sura "Al-Alaq" surasidan (96-sura) keyin nozil bo'lgan birinchi sura hisoblanadi, boshqa rivoyatlarga ko'ra esa u Islom da'vati oshkor bo'lganidan, ya'ni mushriklar mo'minlarga qarshi qattiq ta'qib kampaniyasini boshlagan paytdan keyin nozil bo'lgan.

The information we expressed in the previous surah, The Enfolded One, about the occasion and timing of its revelation, also applies to this surah. Some reports suggest that it was the first to be revealed after Surah 96, The Germ Cell, while other reports suggest that it was revealed after the Islamic message went public, when the unbelievers began their persecution campaign against the believers in earnest.

Al-Bukhoriy Yahyo ibn Abu Kasir rivoyat qiladi, u Abu Salama ibn Abdurrahmondan Qur'onning birinchi vahyi haqida so'radi. U javob berdi: bu "Al-Muddassir" surasi edi. "Men unga odamlar bu "96-sura", "O'qing, Rabbingiz nomi bilan" bilan boshlanadigan sura, deyishganini aytdim. Abu Salama Jobir ibn Abdullohdan bu haqda so'radi va Jobir "Al-Muddassir" deb javob berganida, u unga siz aytgan gapni aytdi. Jobir javob berdi: men faqat Payg'ambarning o'zi sahobalariga aytgan gapni sizga aytdim: "Men Hiroda yolg'iz qolgan edim, o'sha yerdagi vaqtim tugagach, pastga tushdim. Men ovoz eshitdim, o'ng va chapga qaradim, lekin hech narsa ko'rmadim. Xadichaning oldiga kelib dedim: "Meni ridoga o'rang va ustimga sovuq suv quying". Ular shunday qilishdi. So'ng menga vahiy nozil bo'ldi: {Ey ridoga o'ralgan zot! Tur va ogohlantir! Rabbingni buyuk deb ulug'la!}" Jobir Payg'ambarning dastlabki vahiylar haqida gapirganini eshitganini xabar qiladi. U dedi: "Men yurib ketayotganimda, osmondan kelayotgan ovozni eshitdim. Ko'zimni osmonga ko'tarib qarasam, Hiroda menga kelgan farishtani osmon bilan yer orasida kursida o'tirgan holda ko'rdim. Men yerga yiqildim. Keyin shoshilib xalqimning oldiga bordim va dedim:"

Al-Bukhari mentions a report by Yahya ibn Abl Kathir who says that he asked Abu Salamah ibn ‘Abd al-Rahman about the first Qur’anic revelation. He answered that it was Surah Al-Muddaththir. “I told him that people said that it was Surah 96, beginning with ‘Readin the name of your Lord.' Abu Salamah said that he asked Jabir ibn ‘Abdullah about this and when Jabir replied that it was al-Muddaththir, he said to him what you had just said. Jabir replied that he only gave me what the Prophet himself said to his Companions: ‘I went in seclusion at Hira’, and when I finished my time there, I came down. I heard a call, and I looked to my right and left but could see nothing. I came to Khadijah, saying: “Wrap me in a cloak and pour some cold water on me.” They did so. I then received the revelation: “You, wrapped in your cloak, arise and give warning Glorify your Lord's greatness." Jabir reports that he heard the Prophet speaking about early revelations. He said: “While I was walking, I heard a voice coming from the sky. I lifted my eyes to the sky and I saw the angel who came to me when I was at Hira’ sitting on a chair in between the sky and the earth. I fell to the ground. Then I came hurriedly to my people, saying:

"Meni o'rab qo'ying. Meni yopib qo'ying." Shundan so'ng menga vahiy keldi: "Ey, ustiga o'ralgan kishi! Turing va ogohlantiring. Rabbingizning ulug'ligini ulug'lang; kiyimlaringizni pok tuting; har qanday nopoklikdan uzoq bo'ling." So'ngra ketma-ket boshqa vahiylar keldi.

‘Wrap me. Cover me.’ I then received the revelation: 'You, wrapped in your cloak, arise and give warning. Glorify your Lord's greatness; clean your garments; stay away from all filth' Then more revelations came in succession.

Ibn Kasir Qur'onga bergan sharhida shunday deydi: «Bu qabul qilingan rivoyat. Bu shuni anglatadiki, vahiy bundan oldin boshlangan edi, chunki Payg'ambar ﷺ: "Hiroda menga kelgan farishtani ko'rdim", deganlar». Bu farishta, shubhasiz, Jabroil edi, u Payg'ambar ﷺ huzuriga kelib shunday degan edi: {«O'qing, yaratgan Rabbingiz nomi bilan. U insonni laxtalangan qondan yaratdi. O'qing, Rabbingiz eng karamli Zotdir, U qalam bilan o'rgatdi, inson bilmagan narsalarni o'rgatdi»} (96:1-5). Shundan so'ng vahiy bir muddat to'xtadi, keyin farishta yana unga keldi. Turli rivoyatlarni muvofiqlashtirish uchun shuni aytamizki, to'xtashdan keyin Payg'ambar ﷺ qabul qilgan birinchi vahiy mana shu surа edi. Al-Tabaroniy Ibn Abbos orqali boshqa rivoyatni keltiradi: «Al-Valid ibn al-Mug'iyra Qurayshdan bir qancha kishilarga taom tayyorladi. Ular ovqatlanib bo'lgach, u ulardan Muhammad haqida nima deb o'ylashlarini so'radi. Ba'zilari uni sehrgar deyishdi, boshqalari esa unday emas, dedilar. Ba'zilari uni kohin dedilar, boshqalari buni rad etdilar. Yana boshqalari uni shoir dedilar, yana boshqalari bunga e'tiroz bildirdilar. Keyin ba'zilari uning so'zlari "qadimgi zamonlardan qolgan sehr" ekanini aytdilar. Hammasi bu fikrga qo'shildi. Payg'ambar ﷺ bu haqda xabar topganda, juda qayg'urdi. Boshini yopib, o'zini o'ray oldi. Shunda Alloh unga vahiy qildi: {Ey o'ralib olgan kishi! Turib, ogohlantir. Rabbingning ulug'ligini ulug'la. Kiyimlaringni pok tut. Najosatdan uzoq bo'l. Ko'p berib, ko'p qaytarib olma. Rabbingga sabr bilan yuz tut} (76:1-7).»

Commenting on this hadith, I bn Kathir says in his commentary on the Qur’an: “This is the accepted report. It means that revelations started before this, because of the Prophet saying, ‘I saw the angel who came to me when I was at Hira’.’ That angel was obviously Gabriel who visited the Prophet saying: 'Read in the name of your Lord who has created - created man out of a clinging cell mass} Read - for your Lord is the most Bountiful One, who has taught the use of the pen, taught man what he did not know} (96: 1-5) A lull in revelation then took place, and thereafter the angel again came to him. To reconcile the different reports we say that the first revelation the Prophet received after the lull was this surah." A different report is given by al-Tabarani on the authority of Ibn ‘Abbas: “Al-Walid ibn al-Mughlrah prepared food for a number of people from the Quraysh, and when they had finished their meal, he asked them what they thought of Muhammad. Some said that he was a sorcerer, but others said he was not. Some said he was a soothsayer, but others denied this. Others still said he was a poet, but yet others objected. Then some said that what he said was mere ‘sorcery handed down from olden times’. They all agreed to this. When the Prophet was informed of this, he felt very sad. He covered his head and wrapped himself up. God revealed to him: "You, wrapped in your cloak, arise and give warning. Glorify your Lord's greatness; clean your garments; stay away from all filth; do not hold up what you give away, showing it to be much; but to your Lord turn in patience." (Verses 1-7)

Ushbu hisobot oldingi sura — "Al-Muzzammil" surasiga ishora qiluvchi hisobotga deyarli o‘xshash. Shuning uchun bu ikki suradan qaysi biri ikkinchisidan oldin kelgani yoki qaysi sabab bilan nozil bo‘lgani haqida aniq hech narsa deyish mumkin emas.

This report is almost identical to the one that refers to the preceding surah, The Enfolded One. Thus, we cannot be at all certain which of these two surahs preceded the other, or which was revealed on what occasion.

Lekin surani matnini diqqat bilan ko'rib chiqilsa, uning dastlabki yetti oyati ehtimol Islom da'vatining juda erta davrida nozil bo'lgan, degan xulosaga kelish mumkin.

Yet a close look at the text of the surah suggests that its first seven verses were probably revealed in the very early days of the Islamic message.

Xuddi shunday gapni 73-sura, "Burkanib olgan" surasining dastlabki to'qqiz oyati haqida ham aytish mumkin. Ikkala boshlanish ham Payg'ambarni uning ulkan vazifasiga tayyorlashga qaratilgan edi, ayniqsa u o'z xabarini oshkora e'lon qilib, butun jamoaga murojaat qilishi kerak bo'lganda. Shunda u kuchli qarshilikka va yanada og'irlashgan muammolarga duch kelishi mumkin edi, bu esa shunday tayyorgarlikni talab qilardi. Demak, ikki surаning qolgan qismi keyinroq, Payg'ambar qat'iy rad etilishiga va xabarini o'zi to'qib chiqarayotganlikda ayblangan paytda nozil bo'lgan.

The same may be said of the first nine verses of Surah 73, The Enfolded One. Both openings aimed to prepare the Prophet for his great task, particularly when he needed to go public and address all the community with his message. He would then have to face strong opposition and compounded trouble that required such preparations. This would mean that the rest of the two surahs was revealed later, when the Prophet faced determined rejection and false accusations of fabricating his message.

Shunga qaramay, boshqa bir ehtimol ham istisno etilmaydi: ikki surraning boshlanishi ularga ergashgan oyatlar bilan birga nozil bo‘lgan bo‘lishi mumkin. Bu Quraysh tomonidan rad etilishiga javob berish va ularning makr-hiylalarini dilga olgan Payg‘ambarga ﷺ tasalli berish uchun edi. Shunday qilib, bu ikki sura ushbu jildda ham muhokama qilingan 68-sura, “Qalam”ga o‘xshash bo‘lar edi.

Nevertheless, this does not exclude the other possibility that the openings of the two surahs were revealed together with what followed them. This so as to reply to the denial by the Quraysh and to comfort the Prophet who took their scheming to heart. Thus, the two surahs would be like Surah 68, The Pen, which is also discussed in this volume.

Shunday bo'lsa-da, bu surada yuqoridan kelgan bir xitob bor, u Payg'ambarga katta bir vazifani topshiradi, buning uchun u o'rnidan turib, harakatga kirishi kerak edi: “Ey, ustiga o'ralgan kishi! Ur-u o'rnингdan tur va ogohlantir” (1-2-oyatlar). U o'zini bu buyuk vazifaga tayyorlashga, surada bayon etilgan choralarni ko'rishga buyuriladi. “Rabbingning ulug'ligini ulug'la; kiyimlaringni poklа; barcha iflosliklardan uzoq bo'l; bergan narsangni ko'p ko'rsatib, o'zingdan ko'tarib yurma; Rabbingga sabr bilan yuz tut” (3-7-oyatlar). Oldingi surada bo'lgani kabi, bu buyruq ham sabr qilish zarurligi bilan yakunlanadi.

Be that as it may, the surah begins with an address from on high assigning a great mission to the Prophet, one that required he get out of bed and start striving: “ You, wrapped in your cloak, arise and give warning” (Verses 1-2) He is directed to prepare himself for his great task, taking the measures outlined to him in the surah'. “Glorify your Lord*s greatness; clean your garments; stay away from all filth; do not hold up what you give away, showing it to be much; but to your Lord turn in patience” (Verses 3-7) Like the one in the preceding surah, this directive ends with the need to be patient.

Surada keyin Qiyomat kunini inkor etuvchilarga qattiq ogohlantirish beriladi; ularga oldingi surada berilgan ogohlantirishga o‘xshash, bevosita Xudo tomonidan boshlanadigan urush bilan tahdid qilinadi: {Sur chalinadigan kunda, bu kofirlar uchun og‘ir va osonlikdan uzoq kun bo‘ladi. Men yaratgan yakkani Menga qoldiring, unga keng boylik berdim, yonida o‘g‘illar ato etdim, hayotini silliq va yengil qildim; shunga qaramay u yana ko‘paytirishni ochko‘zlik bilan istaydi. Yo‘q! U Bizning oyatlarimizga qarshi o‘jarlik bilan turdi. Men uni og‘ir va azob beruvchi ko‘tarilishga majbur qilaman.} (8-17-oyatlar)

The surah then includes a strong warning to those who deny the Day of Judgement, threatening them with a war directly waged by God, on the same lines as the warning given in the preceding surah: “When the trumpet is sounded that will be a day of anguish, far from easy for the unbelievers. Leave to me the one I created alone, to whom I have granted vast wealth, and sons by his side, making life smooth and easy for him; yet he greedily desires that I give him more. No! He has set himself stubbornly against Our revelations. I will constrain him to endure a painful uphill climb.” (Verses 8-17)

Sura ushbu shaxsga alohida e'tibor qaratadi, u Islom da'vatiga ayniqsa dushmanlik qilgan, ammo uning ismi tilga olinmagan. Unda uning Islomga qarshi rejalar tuzishi tasvirlanadi, xuddi 68-surada ko'rilganidek. Ehtimol, ikkala sura ham bir kishi haqida gapiradi, u al-Valid ibn al-Mug'iyra deb hisoblanadi, ammo bu haqda keyinroq gaplashamiz. Sura Allohning bu shaxsni ogohlantirish sababini ham zikr qiladi: "U o'ylab ko'rdi va reja tuzdi. Lanatga qolsin, qanday reja tuzdi! Yana lanatga qolsin, qanday reja tuzdi! So'ng atrofga qaradi, keyin qoshlarini chimirib, qovog'ini soldi, so'ngra orqasini o'girdi va o'zining kibri bilan maqtandi va dedi: "Bu qadimgi zamonlardan qolgan sehrdan boshqa narsa emas! Bu faqat oddiy bir insonning so'zidir!" (18-25-oyatlar) Keyin sura uning taqdirini belgilaydi: "Men uni alanga olovga tashlayman. Alanga olov nima ekanini sen bilsang edi! U hech narsani qoldirmaydi va hech narsani ayamaydi; u insonlarga ko'rinib turadi, uni o'n to'qqiz nafar qo'riqlaydi." (26-30-oyatlar)

The surah makes special mention of this person who was particularly hostile to the Islamic message, but without naming him. It paints an image of his scheming against Islam, in the same way as we have seen in Surah 68. It may be that both surahs talk of the same person, said to be al-Walid ibn al-Mughirah, but more of this later. The surah mentions the reason for Gods warning to this person: "He thought and he schemed. Damn him, how he schemed! Again, damn him, how he schemed! He looked around, then he frowned and glared, then he turned his back and gloried in his arrogance, and said, ‘This is just sorcery handed down from olden times! This is nothing but the word of a mere mortal!”* (Verses 18-25) The surah then specifies his destiny: ‘7 will cast him into the scorching fire. Would that you knew what the scorching fire is like! It leaves nothing, and spares nothing; it appears before mankind, guarded by nineteen.” (Verses 26-30)

"Olovli alanga va unga mas'ul bo'lgan o'n to'qqiz nafar farishtalar haqidagi gap kofirlarning ko'plab savollariga sabab bo'ldi, ular bunga masxara va kinoyali gaplarni qo'shib aytdilar, imoni mustahkam bo'lmaganlarning shubhalarini uyg'otdi. Surada bu sonni zikr qilishdagi Allohning hikmati bayon etilgan bo'lib, bizga idrokimiz doirasidan tashqaridagi olamga bir nazar tashlash imkonini beradi va bu olamning bilimi faqat Allohga xos ekanini ko'rsatadi. Bu nazar oxirat olamiga oid islomiy tasavvurning ayrim jihatlarini yoritadi: «Biz do'zaxning qo'riqchilarini faqat farishtalar qilib qo'ydik va ularning sonini kofirlar uchun sinov qilib qo'ydik. Shunda kitob berilganlar ishonch hosil qilsin, mo'minlarning imoni yanada ortsin, kitob berilganlar va mo'minlar shubhaga bormasinlar, qalbida kasali borlar va kofirlar esa: "Alloh bu misol bilan nimani nazarda tutdi?" — desinlar. Shunday qilib, Alloh xohlaganini adashtiradi va xohlaganini hidoyatga boshlaydi. Robbingning lashkarlarini Undan boshqa hech kim bilmaydi. Bu esa insonlar uchun faqat bir eslatmadir», (31-oyat).

The mention of the 'scorching fire and the nineteen guards in charge of it invited much questioning from the unbelievers who also added to it ridicule and sarcastic remarks, and raised doubts among those who were not firm in faith. The surah outlines Gods wisdom in mentioning this number, giving us a glimpse of the world beyond our perception and the fact that knowledge of this world is Gods own preserve. This glimpse sheds light on some aspects of the Islamic concept of this world beyond: “ We have appointed none other than angels to guard the fire, and We have made their number a test for the unbelievers. Thus those who have been granted revelations in the past may be convinced and the believers may grow yet more firm in their faith; and so those who have been granted revelations and the believers will entertain no doubt; but the sick at heart and the unbelievers will ask, 'What could God mean by this image?* Thus God lets go astray whomever He wills, and guides whomever He wills. No one knows your Lord’s forces except Him. This is all but a reminder for mankind.” (Verse 31)

Demak, butun masala do'zax va keyingi hayot haqidagi masala koinotning barcha odamlar ko'radigan ba'zi manzaralari bilan bog'lanadi. Shunday qilib, sura bu manzaralarning ilhomini oldingi ogohlantirishlar uyg'otgan tuyg'ular bilan birlashtiradi: "Yo'q! Oy bilan qasamki! Ketayotgan tun bilan va yorug' tong bilan! Albatta, u buyuk narsalardan biridir, insonlarning hammasiga ogohlantiruvchidir, sizlardan oldinga o'tishni yoki orqada qolishni xohlaganlarga." (32-37-oyatlar)

The whole question of hell and the life to come is then related to some scenes of the universe which all people see. Thus the surah combines the inspiration of these scenes with the feelings aroused by the earlier warnings: "No! By the moon! By the night when it departs, and the shining dawn! It is indeed one of the mighty things, a warning to all mankind, to those of you who choose to go ahead or to lag behind.” (Verses 32-37)

Ushbu sura kofirlar va solihlarning o'zaro alohida o'rinlarini ko'rsatadi. Kofirlar hisob va jazo kunida o'zlari bunday taqdirga loyiq bo'lishlarining sabablarini tushuntirib, uzun iqror beradilar. Shundan so'ng ular haqida yakuniy so'z aytiladi: o'sha kunda ularning foydasiga hech qanday shafoat so'zi foyda bermaydi: "Har bir jon o'z qilgan amali evaziga garovdadir, faqat o'ng tomondagilar bundan mustasno. Ular jannatlarda bo'ladilar va gunohkorlardan so'raydilar: 'Sizni nima olovli do'zaxga tashladi?' Ular javob beradilar: 'Biz namoz o'qiydiganlar qatorida bo'lmadik, muhtojlarni ham ovqatlantirmadik; balki biz bekor gaplarga qo'shilib ketardik va to'g'rilik kuni kelguncha uni yolg'on deb bilardik.' Shunday ekan, ularga shafoat qiluvchilarning shafoati hech qanday foyda bermaydi." (38-48-oyatlar)

The surah shows the respective positions of the unbelievers and the righteous. The unbelievers will make a long confession explaining the reasons why they deserved their fate on that day of reckoning and requital. This is followed by a final word about them, when no word of intercession on their behalf will be of any use: “Every soul is held in pledge for what it has wrought, except for those on the right hand. They will be in gardens, and will ask about the guilty ones: 'What brought you into the scorching fire?’ They will answer: 'We were not among those who prayed, neither did we feed the needy; but we indulged with others in vain talk, and we denied the Day of Judgement until there came upon us that which is certain' So, of no benefit to them could be the pleas of any intercessors.” (Verses 38-48)

Ushbu sahnani tasvirlab, sura ularning xo‘rlangan va sharmandali holatini ko‘rsatgach, qutqarish yo‘lini eslatishga qaratilgan chaqiriqqa kofirlarning munosabatiga hayron bo‘ladi. U ularning shiddatli qarshiligiga masxara qilib, kulgili tasvir chizadi: "Nima bo‘ldiki, ular har bir nasihatdan yuz o‘giradilar, go‘yo sherdan qochayotgan qo‘rqqan eshaklardek?" (49-51-oyatlar) U ularning takabburligini fosh etadi, bu esa ularning har bir xayrixohlik bilan berilgan maslahatni qat’iy rad etishining haqiqiy sababidir: "Ularning har biri o‘ziga ochiq vahiylar berilishini talab qiladi." (52-oyat) Ular Payg‘ambar ﷺ ga nisbatan juda hasad qilishadi, ilohiy xabarni olishga o‘zlari loyiqroq deb o‘ylashadi. Ammo yana bir chuqur sabab bor: "Yo‘q! Ular oxirat hayotidan qo‘rqmaydilar." (53-oyat)

Having painted this image of their position of humiliation and shameful confession, the surah wonders at the unbelievers attitude to the call that seeks to remind them of the way to save themselves. It paints a sarcastic picture that invites ridicule at their wild resistance: "What is the matter with them that they turn away from all admonition like terrified asses fleeing from a lion?” (Verses 49-51) It exposes their arrogance, which is the true reason for their obstinate rejection of every caring advice: "Every one of them demands to be given revelations unfolded before him.” (Verse 52) They are so envious of the Prophet, thinking that they were more deserving of being given the divine message. There is, however, another deep reason: "No! They do not fear the life to come? (Verse 53)

Nihoyat, sura hech kimga imtiyoz qoldirmaydigan qat'iy bayonni beradi: "Yo'q! Bu, albatta, ogohlantirishdir. Xohlagan kishi undan ibrat olsin." (54—55-oyatlar) Hammasi Allohning irodasiga bog'liqdir: "Ular esa, Alloh xohlamasa, ibrat olmaydilar. U — taqvo qilinishga loyiq Rabbdir, mag'firat egasidir." (56-oyat)

Finally, the surah makes a categorical statement that leaves no room for favours for anyone: "No! This is indeed an admonition. Let him who will, take heed.” (Verses 54—55) All is left up to Gods will: " They, however, will not take heed unless God so wills. He is the Lord to be feared, the Lord of forgiveness.” (Verse 56)

Bu sura johiliyyat va uning ildiz otgan tushunchalari bilan Qur'onning qattiq kurashidagi bosqichni ifodalaydi. U, shuningdek, o'jar va ataylab rad etishga qarshi turli usullar bilan kurashgan. Bu sura bilan 73 va 68-suralar o'rtasida yondashuvda ko'p o'xshashliklar bor, bu esa uchala surani bir xil davrda, o'xshash vaziyatlarni hal qilish uchun nozil bo'lganini ko'rsatadi. Albatta, yagona istisno — 73-suraning ikkinchi qismi bo'lib, u biz ko'rganimizdek, boshqa mavzuni yoritadi.

The surah represents a stage of the hard fought struggle in which the Qur’an is in combat with jahiliyyah and its ingrained notions and concepts. It was also combating headstrong and deliberate rejection using diverse methods. There are many similarities of approach between this surah and Surahs 73 and 68, which suggests that all three were revealed within the same period, dealing with similar situations. The only exception, of course, is the second part of Surah 73, which as we have seen deals with something different.

Ushbu surа qisqa oyatlar va tez oqimi bilan ajralib turadi.

The present surah is characterized by short verses and a fast flow.

Uning oyatlari turli xil oxirgi bo‘g‘inlar va qofiyalarga ega. Uning ohangi ba’zan sekin harakatlanadi, lekin boshqa paytlarda, ayniqsa, tanqid nishoniga olingan shaxsni tasvirlaganda yoki jahannamning kuydiruvchi olovi manzarasini chizganda, juda tez bo‘ladi. Ohang, sur’at, qofiya, tasvirlar va manzaralardagi bunday o‘zgarish surraga o‘ziga xos muhit baxsh etadi, ayniqsa u allaqachon ishlatilgan va o‘zgartirilgan qofiyani qayta olganda yoki kutilmagan ta’sir berish uchun bir bo‘limning o‘zida qofiya almashganda. Endi surani batafsil ko‘rib chiqamiz.

Its verses have a variety of endings and rhymes. Its beat moves slowly at times, but is very fast at others, particularly when it describes the individual who comes in for criticism, or when it paints the image of hells scorching fire. This variation of tone, beat, rhyme, images and scenery gives the surah a distinctive ambience, particularly as it picks up a rhyme that has already been used and changed, or when the rhyme changes in the same section to deliver an intended surprise. We will now look at the surah in detail.