Ey, ro'yingni yopib olgan kishi! Tur va ogohlantir. Rabbingning ulug'ligini ulug'la; kiyimlaringni poklа; har bir iflosliklardan uzoq bo'l; berganingni ko'p ko'rsatish uchun ko'paytirib berma; va Rabbingga sabr bilan yuzlan.

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)

Bu yuqoridan kelgan xitob bo'lib, Payg'ambarni o'zining ulug' vazifasiga tayyorlanishga chaqiradi. U insoniyatni ogohlantirishi, ularni uyg'otishi va bu dunyodagi yovuzlikdan hamda oxiratdagi o'tdan qutqarishi, kech bo'lmasdan ularni najot yo'liga yo'naltirishi kerak. Bu vazifa, garchi u Allohning Payg'ambari va Elchisi bo'lsa ham, alohida bir insonga topshirilganda og'ir va ulkan vazifadir. Biroq insoniyat shunchalik adashib ketgan, gunoh, isyon, takabburlik va qaysarlikka shunchalik botgan edi.

This is an address from on high, calling on the Prophet to get ready for his great task. He is to warn mankind, wake them up and save them from evil in this life and from the fire in the life to come, setting them on the way to salvation before it is too late. This is a hard, momentous task when assigned to an individual human being, even though he may be Gods Prophet and Messenger. Mankind had, however, gone so far astray and were too steeped in sin, rebellion, arrogance and persistence.

Bularning barchasi diniy da'vatni eng qiyin vazifaga aylantirdi.

All this made advocacy of the divine faith the most difficult task to be assigned to anyone.

"Ey, ust-boshingni o'rab olgan kishi, tur va ogohlantir." (1–2-oyatlar)

“You, wrapped in your cloak, arise and give warning." (Verses 1-2)

Ogohlantirish ilohiy xabarning eng ravshan jihatidir. U odamlarni o‘zlariga yaqinlashib kelayotgan xavf haqida xabardor qiladi – bu xavf beparvolik bilan adashib, bexabar holda yo‘ldan ozganlarni o‘z domiga tortishi mumkin. Bunday ogohlantirish Allohning odamlarga ato etgan rahmatining namoyonidir. Ular adashganda Uning mulkidan hech narsa kamaymaydi, to‘g‘ri yo‘lga ergashganda esa Uning mulkiga hech narsa qo‘shilmaydi. Biroq, Uning Ozi shunday g‘amxo‘rlikni ko‘rsatadiki, bu orqali odamlar oxirat hayotidagi og‘ir azobdan o‘zlarini asrashi va dunyo hayotida yomonlikdan xalos bo‘lishi mumkin. Uning elchilari ularni Allohning mag‘firatiga erishish va Uning jannatiga kirish uchun javob berishga chaqirishi, albatta, Uning rahmatining namoyonidir.

To give warning is the most obvious aspect of the divine message. It alerts people to the impending danger that threatens to engulf those who are oblivious of it, heading unaware into error. Such warning manifests Gods grace which He bestows on people. They take away nothing of His kingdom when they go astray, and increase His kingdom by nothing when they follow His guidance. However, it is out of His grace that He gives them such care so as to save themselves from severe punishment in the life to come and to rid themselves of evil in this life. The fact that His messengers call on them to respond so as to earn His forgiveness and be admitted into His heaven is certainly a manifestation of His grace.

Bu umumiy ogohlantirish o'rnini bir shaxsning alohida holatiga bo'shatadi, u ilohiy xabarni rad etishda va unga qarshi fitna uyushtirishda yetakchi rol o'ynagan ko'rinadi. Sura unga qarata qattiq ogohlantirish beradi va uning xunuk qiyofasini chizadi, bu esa masxaraga chorlaydi. Ayniqsa, uning yoqimsiz xususiyatlari ko'z o'ngimizda jonli namoyon bo'lganda shunday bo'ladi.

This general warning gives way to the case of a particular individual who seems to have played a leading role in rejecting the divine message and plotting against it. The surah issues a crushing warning, painting an ugly image of him that invites derision. This is particularly so when his unpleasant features appear lifelike before our eyes:

Menga qoldir, o'zim yaratgan kishini, unga keng boylik berganimni, yonida o'g'illarni, hayotini silliq va osonlashtirib qo'yganimni. Shunga qaramay u yana ko'proq berishimni ochko'zlik bilan istaydi. Yo'q! U Bizning oyatlarimizga qarshi o'jarlik bilan turdi. Uni og'ir, azob-uqubatli ko'tarilishga majbur qilaman! U o'ylab ko'rdi va hiyla-nayrang qildi. Uning qanday hiyla qilganini la'nat olsin! Yana bir bor, uning qanday hiyla qilganini la'nat olsin! U atrofiga qaradi, so'ng qoshini chimirdi va jahl bilan tikildi, so'ng orqasini o'girdi va takabburligidan faxrlanib dedi: «Bu faqat qadimiy zamonlardan qolgan sehrdir! Bu oddiy odamning so'zidan boshqa narsa emas!» Uni kuydiruvchi o'tga tashlayman. Kuydiruvchi o't nima ekanini bilsangiz edi! U hech narsani qoldirmaydi va hech narsani ayamaydi; u odamzot oldida namoyon bo'ladi, uni o'n to'qqiz nafar qo'riqlaydi. (11-30-oyatlar)

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! 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!" I 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 11-30)

Bir nechta rivoyatlar ko‘rsatadicha, bu so‘z bilan nazarda tutilgan shaxs al-Valid ibn al-Mug‘iradir. Ikrima rivoyat qiladi: “Al-Valid ibn al-Mug‘ira Payg‘ambar ﷺ bilan uchrashdi, u esa unga Qur’ondan bir parcha o‘qib berdi. Al-Valid birozmi yumshagandek tuyuldi. Abu Jahl buni eshitib, al-Validning oldiga bordi va unga dedi: ‘Amakijon! Qavmingiz sizga pul yig‘ayapti.’ U sababini so‘radi. Abu Jahl javob berdi: ‘Ular sizga berishni xohlashmoqda, chunki siz Muhammadning oldiga uning qanday foyda berishini ko‘rish uchun bordingiz.’ [Abu Jahl shu tariqa eng nozik nuqtani o‘ynab, al-Validning mag‘rurligini qo‘zg‘atmoqchi bo‘ldi.] Al-Valid dedi: ‘Quraysh mening ularning ichida eng boy ekanimni biladi.’ Abu Jahl dedi: ‘Unda uning haqida shunday bir gap ayt-ki, qavmingga uning so‘zlariga qarshi ekaningni ayon qilsin.’ Al-Valid dedi: ‘Nima deyman? Sizlarning ichingizda hech kim menchalik she’riyatni yaxshi bilmaydi. Men she’riyatning hammasini, jumladan jinnlar she’riyatini ham bilaman. Muhammad aytayotgan narsa unga aslo o‘xshamaydi. Uning so‘zi haqiqatan ham shirin; u barcha nutqdan baland turadi; u yuksalib, uning ustidan hech narsa o‘tolmaydi.’ Abu Jahl dedi: ‘Qavmingiz u haqida biror yomon gap aytmaguningizcha rozi bo‘lmaydi.’ Al-Valid dedi: ‘Unda menga o‘ylab ko‘rish uchun vaqt bering.’ U o‘ylab ko‘rgach, Qur’on haqida dedi: ‘Bu qadimgi zamonlardan olingan sehrdir.’ Yuqoridagi oyat ana shu gap sababli nozil bo‘ldi.

Mo'minlar Allohning so'zlarini Rabbiga ishonadigan va bandaga lozim bo'lgan odobni namoyon etadigan kishiga munosib qabul bilan qabul qildilar. Ular bu xabarga shubha qilmadilar va uni savol ostiga olmadilar.

The believers received Gods words with the sort of acceptance worthy of one who trusts his Lord and shows the sort of manners a servant should have. They neither doubted this piece of news nor questioned it.

Kofirlar esa buni imon va jiddiylik bo‘lmagan qalblar bilan qabul qildilar. Ularda Allohga bo‘lgan hurmat yo‘q edi. Shu sababli ular kinoyali gaplar aytib, sonni, ya’ni 19 sonini cheksiz hazil mavzusiga aylantirdilar. Ulardan biri shunday dedi: “Bizning har o‘ntamiz ulardan bittasini yengishga yetmaydimi?” Boshqasi esa: “Sen bulardan ikkitasini bilib qo‘y, qolganini men o‘zim hal qilaman. Ulardan sening tashvishlanadigan hech narsang bo‘lmaydi”, dedi. Shundan so‘ng keyingi oyat nozil bo‘ldi. Unda inson idroki doirasidan tashqarida bo‘lgan narsa haqida ushbu ma’lumotni va aynan shu sonni zikr qilishda Xudoning maqsadi tushuntirildi.

The unbelievers, on the other hand, received it all with hearts devoid of faith or seriousness. They had no reverence of God. Hence, they made sarcastic comments, making the number, i.e. the 19, the subject of endless jokes. One of them said: ‘Will not each 10 of you be sufficient to overcome one of them?’ Another said: ‘You take care of two of these and I will take care of the rest. You will have nothing to worry about from them.’ It was then that the next verse was revealed, explaining God s purpose behind giving this piece of information on something that belongs to the realm beyond human perception and mentioning this particular figure.

Bu narsa o‘sha olam va unga tegishli barcha narsaning bilimi faqat Allohga xos ekanini aniq bayon qiladi. Shuningdek, alangali o‘t va uning posbonlari zikr etilishidan kelib chiqadigan yakuniy natija haqida ham so‘z yuritadi.

It makes clear that that realm and the knowledge of all that relates to it belongs to God alone. It also mentions the ultimate end that results from the mention of the scorching fire and its guard:

{Biz do'zax qo'riqchilarini faqat farishtalar qilib qo'ydik, va ularning sonini kofirlar uchun sinov qildik. Shunda kitob berilganlar ishonchga kelsin, mo'minlarning imoni yanada ortsin, kitob berilganlar va mo'minlar shubhaga bormasin; dillarida kasallik bor kishilar va kofirlar esa: "Olloh bu misol bilan nimani nazarda tutgan?" deb so'rasin. Shunday qilib, Olloh xohlagan kishisini adashtiradi, xohlagan kishisini to'g'ri yo'lga boshlaydi. Robbingning lashkarlarini Undan o'zga hech kim bilmaydi. Bu esa insonlar uchun faqat eslatmadir.} (31-oyat)

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)

Ushbu sura endi oxiratdagi haqiqatlarni, do‘zaxning kuydiruvchi olovini hamda Allohning koinotdagi nafis yaratilishining turli jihatlariga bo‘lgan qudratini bayon qiladi; odamlar uzoq tanish bo‘lib qolganligi sababli ko‘pincha bularga e’tibor bermaydilar.

The surah now relates the truths of the life to come, the scorching fire of hell and Gods forces to various aspects of His fine creation in the universe, which people often overlook because of long familiarity.

Shunga qaramay, bular Xudoning cheksiz yaratuvchilik qudrati va koinotni mukammal loyihalashtirganining aniq dalillaridir:

Yet these are evident proofs of God’s limitless power of creation and His perfect design of the universe:

Yo‘q! Oy bilan qasam! Ketayotgan tun bilan va yorishib tongning nuri bilan qasam! U albatta eng buyuk narsalardan biridir, insoniyatga ogohlantiruvchidir. (32-36-oyatlar)

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, (Verses 32-36)

Oyning ko'rinishi, ketayotgan tun va yorishib kelayotgan tong, albatta, ilhomlantiruvchidir. Ular inson qalbiga ko'p narsani aytadi, sirlarni pichirlaydi va chuqur his-tuyg'ularni uyg'otadi. Qur'on bularga tez-tez ishora qilar ekan, bizning eng ichki mohiyatimizga, his-tuyg'ular va sirlar joylashgan joyga tegadi. Odamlar oy chiqqanda, harakatlanganda yoki botganda uni tomosha qilib, oy ularning qulog'iga biror umumiy sirni pichirlamasdan turganda kamdan-kam hollarda o'ylashadi. Ba'zan oy nurida shunchaki turish kifoya qiladi, shunda qalbingiz go'yo nurda cho'mayotgandek yuvilayotganini his qilasiz.

The sight of the moon, the departing night and the shining dawn are certainly inspiring. They say much to the human heart, whispering secrets and arousing deep feelings. In its quick reference to these, the Qur’an touches our innermost selves where feelings and secrets are settled. It is rarely the case that people contemplate the sight of the moon as it rises, travels or sets without the moon whispering some universal secret in their ears. It sometimes takes no more than to stand in the moonlight in order to feel your heart being washed, as if you were bathing in light.

Кечаси тарқаб бораётганда, қуёш чиқишидан олдинги тўла осойишталик пайтида, дунё уйғона бошлаб кўзини очаётган бир маҳалда уни диққат билан кузатиб, чуқур таъсирланмасдан туриш деярли мумкин эмас. Худди шунингдек, тонг отиб, ёришиб бораётган манзарага эътибор бермай туриш ҳам деярли мумкин эмас, ва унда инсон ичида юз берадиган ҳис-туйғулар ўзгаришини сезиб, ўзини очилаётгандек ҳис қилмай илож йўқ. Бу ўзгариш бизни ўз қалбимиз ичида порлаётган нурни қабул қилишга тайёрлайди, худди атрофимиздаги дунё узра таралаётган нурни қабул қилганимиздек.

Surah endi shuni bildiradiki, har bir jon o'zi uchun mas'ul bo'ladi va har kim o'zi uchun tanlov qiladi. Shuningdek, u bildiradiki, har bir jon o'z tanlovlari uchun hisob berishi va amallariga ko'ra hukm qilinishi kerak.

The surah now declares that every soul bears responsibility for itself, leaving everyone to choose for themselves. It also states that each soul will have to account for its choices and be judged according to its deeds:

Albatta, bu buyuk narsalardan biridir — barcha insonlar uchun ogohlantirishdir, sizlardan oldinga o‘tishni yoki ortda qolishni xohlaganlar uchun. Har bir jon o‘z qilgan ishlari evaziga garovdadir. (35–38-oyatlar)

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. Every soul is held in pledge for what it has wrought. (Verses 35-38)

Barcha odamlar, ularning har biri, o‘zi uchun javobgardir: o‘z o‘rnini o‘zi tanlaydi, oldinga yo‘nalishi yoki orqada qolishi, sharafli darajaga erishishi yoki o‘zini xorlikka mahkum etishi ham o‘zining qo‘lidadir. Shu tariqa, har bir jon o‘zi qilgan ishi va o‘zi olgan harakati bilan bog‘liqdir. Xudo barcha odamlarga Unga olib boradigan yo‘lni ko‘rsatib qo‘ydi, toki ular o‘sha yo‘lni ochiq ko‘zlari bilan bosib o‘tsinlar. Shaxsiy mas’uliyat haqidagi bu bayon ilhomlantiruvchi umumiy manzaralar, shuningdek hech narsani ayamaydigan alanga olovli sahna fonida berilganligi uchun, o‘z chuqur ta’sirini beradi.

All people, every single one of them, are responsible for themselves, choosing their own positions, going ahead or lagging behind, achieving an honourable status or bringing humiliation upon themselves. Thus, every soul is tied to what it does and the action it takes. God has shown all people the way that leads to Him so that they can take that way with open eyes. As this declaration of individual responsibility is made against the backdrop of inspiring universal scenes, as well as the scene of the scorching fire that spares nothing, it has its profound effect.

Shuningdek, shuni ta'kidlash kerakki, bu yerda "o'ng tomondagilar" deb atalgan mo'minlar bundan istisno qilinadi.

It is further declared, however, that an exception is made in the case of the believers who are referred to here as the ones on the right hand.

Ular ham o'z taqdirlarida aybdor bo'lganlardan so'rash huquqiga ega.

These are untied. They are also given the right to ask the guilty about what has perpetrated their fate:

Lekin o'ng tomondagilar bundan mustasno. Ular jannatlarda bo'lib, gunohkorlardan so'rashadi: «Sizni alangali o'tga nima olib keldi?» Ular javob beradilar: «Biz namoz o'quvchilardan bo'lmadik va miskinni ovqat bilan ta'minlamadik; biz botil gaplar bilan mashg'ul bo'luvchilar bilan birga botil ishlarga kirishdik va qiyomat kunini, to bizga o'sha aniq narsa kelguncha, inkor qildik». (39—47-oyatlar)

Sura endi ularni bu hayotga qaytaradi, bu yerda ular shunday xor natijadan oldin biror ish qilish imkoniyatiga ega bo'ladilar. Shunga qaramay ular yuz o'giradilar, o'zlariga faqat yaxshilik keltiradigan hidoyatdan qochadilar. Najot vositalari ularga ko'rsatiladi, lekin ular ulardan qochib ketadilar. Shu sababli, sura ularning ahvolini istehzoli tasvir bilan chizadi:

The surah now puts them back in this life, where they have the chance to do something before facing such an abject outcome. Yet they turn away, fleeing from the guidance that would bring them only what is good. The means of salvation are shown to them, but they run away from them. Therefore, the surah draws a sarcastic image of their situation:

Ularga nima bo'ldiki, ular barcha pandu nasihatdan yuz o'giradilar, xuddi sher oldidan qochgan qo'rqoq eshaklar kabi?

What is the matter with them that they turn away from all admonition like terrified asses fleeing from a lion? (Verses 49—51)

Arablarga eshaklar yoki zebralarning katta vahima ichida, sherning gurillashini eshitib har tomonga qochishi sahnasi yaxshi ma'lum edi. Bu vahima holatidagi tez harakat sahnasidir. Shu sababli u insonlarga qo'llanganda, baland ovozda kulgi uyg'otadi. Ayniqsa, agar o'sha insonlar yaqinlashib kelayotgan biror xavfdan haqiqatan qo'rqayotgan bo'lsalar, bu kulgi yanada kuchayadi. Agar ularning holati shunday bo'lsa, ya'ni qo'rqqan eshaklar kabi, faqat kimdir ularga Rabbilarini va oxir-oqibat boradigan manzillarini eslatayotgani, bu azob-uqubatdan qutulish yo'lini ko'rsatayotgani uchun, ular haqida nima deyish mumkin? Chizilgan bu tasvir chuqur ma'noli va ta'sirchandir. Uni chuqur o'ylab ko'radiganlar, o'zlarini shunday holatda topsalar, juda uyalib ketadilar.

The scene of asses or zebras in great agitation, running in all directions as they hear a lion roaring, was well known to the Arabs. It is a scene of fast movement in a state of panic. Hence, when it is applied to humans, it invites loud laughter. This is especially so if those humans were in real fear of some impending danger. What can be said about them if such is their state, like terrified asses, only because someone is reminding them of their Lord and their eventual destiny, showing them the way to avoid such misery and pain? The image drawn is profound and effective. Those who contemplate it will be too ashamed if they find themselves in it.

Shunday qilib, ularning tashqi ahvoli shu. Surada esa ularning ichki his-tuyg'ulari ham tasvirlangan: «Ularning har biri o'ziga ochiq vahiylar berilishini talab qiladi» (52-oyat). Demak, gap hasad haqida ketmoqda. Ular Payg'ambarga ﷺ Alloh tomonidan berilgan bu noyob marhamatdan hasad qiladilar.

Such is their external condition. The surah, however, describes their inner feelings as well: “ Every one of them demands to be given revelations unfolded before him” (Verse 52) It is, then, a question of envy. They begrudge the Prophet for God having given him this exceptional favour.