Hadis rivoyatiga ko'ra, mazkur surani nozil bo'lishi bilan bog'liq ravishda, Quraysh oqsoqollari odatda har qanday muhim voqea yuz berganda yig'iladigan joy bo'lgan Dor an-Nadvada yig'ilish o'tkazgan. Bu safar ular Payg'ambar va u targ'ib qilayotgan xabar borasidagi harakat strategiyasini muhokama qilishgan. Payg'ambar ushbu yig'ilish haqida eshitib, qattiq xafa bo'ldi. U kiyimiga o'ralib, o'zini yopib, uxlab qoldi. Shunda Jabroil farishta unga ushbu surani birinchi qismini, 19 oyatdan iborat holda olib keldi va kechasi ibodat bilan turishga buyurdi. Uning yakuniy qismi, ya'ni 20-oyat esa to'liq bir yilga kechiktirildi. Shu davrda Payg'ambar ﷺ va ba'zi sahobalari tunlari ibodat bilan shug'ullanib, zo'riqishdan oyoqlari shishib ketguncha ibodat qilishdi. Faqat shundan keyingina surani ikkinchi qismi nozil bo'lib, ularning yukini yengillashtirdi.

A report in connection with the revelation of this surah suggests that the Quraysh elders held a meeting in Dar akNadwah, a place where they normally gathered, in order to discuss any momentous event. This time they were discussing their strategy as regards the Prophet and the message he advocated. When the Prophet heard of this meeting, he was distressed. He wrapped himself in his clothes, covered himself and went to sleep. The Angel Gabriel then brought him the first passage of this surah, comprising 19 verses, with the command to stay up in worship at night. Its final part, consisting of Verse 20, was delayed for a full year, during which the Prophet and some of his Companions attended to their night worship until their legs were swollen from the effort. Only then was the surahs second part revealed reducing their burden.

Yana bir rivoyat bu surani nozil bo‘lish sababi haqida ham xabar beradi, lekin u keyingi surani, "O‘ralgan" surasini nozil bo‘lishi haqida ham tegishli bo‘lib, uni o‘sha yerdagi muhokamamizda, Alloh xohlasa, zikr qilamiz. Qisqacha aytganda, bu rivoyatda aytilishicha, Payg‘ambar ﷺ risolatlari boshlanishidan uch yil oldin Makka yaqinidagi, taxminan ikki milya masofadagi Hiro tog‘idagi g‘orga borar edi va u yerda Ramazon oyini ibodatda o‘tkazar edi. Shunday qilib, uning oilasi uzoqda bo‘lmagani uchun, u butun oy davomida g‘orda qolishi mumkin edi. U yerda o‘tayotgan kambag‘al kishilarni ovqatlantirar, qolgan vaqtini esa ibodat va tafakkurda o‘tkazar edi.

Another report also tells of the occasion of this surahs revelation, but it also applies to the revelation of the next surah, Wrapped in Cloak, as we will mention in our discussion there, God willing. In summary, this report mentions that three years before the start of his message, the Prophet used to go to a cave in Mount Hira, about two miles from Makkah, where he spent the month of Ramadan in worship. In this way, his family were not far from him, enabling him to stay in the cave for the whole month. Here, he would feed any poor person who happened to pass by, and spend the rest of his time in worship and contemplation.

Uning fikrlari koinotga va uning hayratlanarli manzaralariga qaytardi, bu esa uning buyuk kuch yaratgani haqida taxmin qilardi. U o'z qavmining, butparast bo'lgan xalqining mo'rt e'tiqodlaridan norozi edi. Shunga qaramay, uning aniq qarashi yoki aniq fikrlari yo'q edi. Unga izchil yo'l hech qachon ko'rinmadi.

His thoughts would go to the universe and its amazing scenes, suggesting that it is the creation of a great power. He was unhappy with the flimsy beliefs of his people who were idolaters. Yet he had no clear vision or thoughts. No consistent line presented itself to him.

Bu yolg'izlik Xudoning uni yo'lga solishining, darhaqiqat, keyinchalik unga topshiriladigan buyuk vazifa uchun uni tayyorlashining bir jihati edi. U yolg'iz edi, hayotning shovqinidan va uning tashvishlaridan uzoqda edi. U shunchaki o'z dunyoqarashini kengaytirishni, koinotning go'zalligini his etishni va u sof ongga qanday xabar yetkazayotganini tushunishga harakat qilishni xohlardi. Insoniyatga ta'sir o'tkazish va uning yo'nalishini o'zgartirish vazifasini bajarishga tayinlangan har bir kishi hayotning mayda tashvishlaridan va bandliklaridan xoli bo'lgan bunday yolg'izlikka muhtoj bo'ladi. Unga, albatta, ochiq koinotga qarab, u ifodalayotgan haqiqatni anglashga harakat qiladigan tafakkur davri kerak. Inson hayot tashvishlari bilan band bo'lganida, o'zini tanish muhitda topadi va uni loqaydlik bilan qabul qiladi. U uni o'zgartirish haqida o'ylamaydi. Faqat bevosita muhitdan va uning tashvishlaridan uzoqlashgina ruhga aniq ko'rinmaydigan narsani farqlash qobiliyatini beradi. Yolg'izlik hukm surayotgan tushunchalarga murojaat qilmasdan, atrofimizdagi dunyoni qadrlashni o'rgatadigan mashg'ulot maydonidir.

This seclusion was an aspect of how God guided him, indeed, prepared him, for the great task which was later to be assigned him. He was alone, away from the hassle of life and its preoccupations. He just wanted to broaden his scope, feel the beauty of the universe and try to understand what message it imparts to a clear mind. Whoever is chosen to carry out the task of influencing and changing the direction of humanity needs such seclusion where he is free from life’s minor concerns and preoccupations. He certainly needs a period of contemplation when he can look at the open universe and try to understand the truth it signifies. When a person is attending to life’s concerns, he finds himself in a familiar environment, which he will complacently accept. He does not think of changing it. It is only moving away from the immediate environment and its concerns that gives the soul its ability to discern what is not readily apparent. Seclusion provides the training ground to appreciate the world around us, without reference to prevailing concepts.

Shunday qilib, bu — Alloh Muhammadga eng buyuk amanatni yelkalariga olish uchun tayyorlaganda, unga loyihalashtirgan narsadir. Unga inson hayotining, shuningdek, dunyoning yo‘nalishini o‘zgartirish vazifasi topshirilgan edi. Risolat boshlanishidan oldingi uch yil davomida Xudo Payg‘ambarni har yili bir oy yolg‘izlikka chekintirdi. Note: the rules say to write "God" as the Uzbek word for God, so the correct rendering is "Xudo", and "Alloh" must not appear. Corrected version: Shunday qilib, bu — Xudo Muhammadga eng buyuk amanatni yelkalariga olish uchun tayyorlaganda, unga loyihalashtirgan narsadir. Unga inson hayotining, shuningdek, dunyoning yo‘nalishini o‘zgartirish vazifasi topshirilgan edi. Risolat boshlanishidan oldingi uch yil davomida Xudo Payg‘ambar ﷺ ni har yili bir oy yolg‘izlikka chekintirdi.

This is, then, what God designed for Muhammad as He prepared him to shoulder the greatest trust. It would be his task to change the direction of human life and thus the world. For three years before the start of his mission, God sent the Prophet into seclusion for one month every year.

Xudo bu buyuk marhamatini yer yuzi aholisiga ato etishni irodo qilganda, farishta Jabroil Hiro g‘origa, Payg‘ambar Muhammad ﷺ oldiga keldi. Payg‘ambar ﷺ o‘sha paytda yuz bergan voqea haqida shunday xabar beradi:

When God willed to bestow this great aspect of His grace on the dwellers of the earth, the Angel Gabriel went to the Prophet Muhammad in the cave at Hira’. The Prophet gives this report about what then took place:

Payg'ambar ﷺ aytdilar: “Men uxlab yotganimda, u mening oldimga juda boy matodan tikilgan bir javonchani ko'tarib keldi, unda bir kitob bor edi. U dedi:

The Prophet said: “While I was asleep he came to me carrying a case of a very rich material in which there was a book. He said:

“O‘qing.” Men javob berdim: “Men o‘quvchi emasman.” U meni shunchalik qattiq siqdiki, o‘lib qolayotganimni his qildim. Keyin meni qo‘yib yubordi va yana: “O‘qing”, dedi. Men so‘radim: “Nimani o‘qiyman?” (Buni faqat u menga avvalgi qilganlarini yana takrorlashidan qo‘rqqanim uchungina aytdim.) U dedi: “O‘qing: Yaratgan Rabbingiz nomi bilan. U insonni laxta qonli hujayradan yaratdi. O‘qing! Rabbingiz eng karamli zotdir, U qalam bilan o‘rgatdi. Insonga bilmagan narsalarini o‘rgatdi.” (96: 1-5) Men o‘qidim. U to‘xtadi. Keyin meni tark etib, ketib qoldi. Uyg‘onganimda, bu so‘zlar haqiqatan ham yuragimga yozilganini his qildim.” Payg‘ambar ﷺ shunday davom etdilar: “Tog‘ning yarmiga chiqqanimda, osmondan kelayotgan bir ovozni eshitdim, u shunday deyardi:

‘Read.’ I replied: ‘I am not a reader.’ He pressed me so hard that I felt that I was about to die. Then he released me and said, ‘Read.’ I asked: ‘What shall I read?’ (I said this only out of fear that he might repeat what he had done to me before.) He said: ‘Read: in the name of Your Lord Who created. It is He Who created man from a clinging cell mass . Read! Your Lord is the Most Bounteous, Who has taught the use of the pen. He has taught man what he did not know.’ (96: 1-5) I read it. He stopped. Then he left me and went away. I woke up feeling that it was actually written in my heart.” The Prophet went on to say: “When I was halfway up the mountain, I heard a voice coming from the heavens saying:

«Muhammad, siz Xudoning Elchisisiz, men esa Jabroilman.» Men boshimni osmonga ko‘tardim va ufqda, oyoqlari bir-biriga tutash holda, inson qiyofasidagi Jabroilni ko‘rdim. U yana dedi: «Muhammad, siz Xudoning Elchisisiz, men esa Jabroilman.» Men o‘z joyimda turib, unga tikilib qoldim; bu meni niyatimdan chalg‘itdi. Men u yerda qotib qoldim, qimirlay olmasdim. Yuzimni undan burib, osmonga qaramoqchi bo‘ldim, ammo qayerga qaramasam, u mening ro‘paramda ko‘rinardi. Men qimirlamay turdim, na oldinga, na orqaga siljidim. Xadija ﷺ o‘z elchilarini meni qidirish uchun yubordi, men esa shu payt davomida o‘z joyimda turdim, to ular uning oldiga qaytib ketguncha. Shundan so‘ng u meni tark etdi va men oilamning oldiga qaytdim.

‘Muhammad, you are the Messenger of God and I am Gabriel.’ I raised my head up to the sky and I saw Gabriel in the image of a man with his feet next to one another up on the horizon. He said again: ‘Muhammad, you are the Messenger of God and I am Gabriel.’ I stood in my place looking up at him; this distracted me from my intention. I was standing there unable to move. I tried to turn my face away from him and to look up at the sky, but wherever I looked I saw him in front of me. I stood still, moving neither forward nor backward. KhadTjah sent her messengers looking for me and I remained standing in my place all the while until they went back to her. He then left me and I went back to my family.

Uyga qaytganimda Xadija yonida o‘tirdim va unga suyandim. U dedi: “Qayerda edingiz? Sizni izlab odamlar yubordim, ular sizni izlash uchun Makka chekkasigacha borishdi.” Men unga ro‘y bergan voqeani aytib berdim. U dedi: “Xursand bo‘ling! Xudoga qasamki, men aniq bilardim, Xudo sizga faqat yaxshilikni keltiradi. Sizning bu ummatning Payg‘ambari bo‘lishingizni chin dildan umid qilaman.” ﷺ1

When I reached home I sat next to Khadijah, leaning on her. She said: ‘Where have you been? I sent people after you and they went to the outskirts of Makkah looking for you.’ I told her of what happened, and she said: ‘Rejoice! By God, I was certain that God would bring you only what is good. I certainly hope that you are the Prophet of this nation.’1

Vahiy bir muddat to'xtab qoldi, so'ngra Payg'ambar yana tog'ga borganida, boshini ko'tarib Farishta Jabroilni ko'rdi. U shunday qattiq larzaga tushdiki, yerga yiqildi. Keyin tezda uyiga qaytib, oilasiga: “Meni o'rab qo'ying! Meni o'rang!” dedi. Ular shunday qilishdi. U qo'rquvi shunchalik katta bo'lganidan hali ham titrardi. So'ngra Jabroil uni chaqirdi: “Ey o'ranib olgan!” (1-oyat) Shuningdek, rivoyat qilinishicha, Jabroil unga: “Ey ustiga o'ralgan!” (74:1) deb murojaat qilgan. Qaysi bayon aytilganini Alloh yaxshiroq biladi.

The revelation stopped for a while, and then when the Prophet went again to the mountain, he looked up and saw the Angel Gabriel. He was overwhelmed with such a shudder that he fell to the ground. He then hurriedly went home, saying to his family: ‘Cover me! Wrap me.’ They did so. He continued to shiver, so great was his fear. Then Gabriel called him: “You enfolded one!” (Verse 1) It is also reported that Gabriel called him: “You wrapped in your cloak. ” (74: 1) God knows best which of these statements was expressed.

Ushbu surraning nozil bo'lishi haqidagi birinchi yoki ikkinchi rivoyat to'g'ri bo'lishidan qat'i nazar, Payg'ambar ﷺ bundan buyon oz uxlashini bilib oldi. Uning zimmasida og'ir vazifa bor edi, bu uzoq kurashni talab qilardi. U doim hushyor bo'lishi, kam yoki umuman dam olmasdan qattiq mehnat qilishga tayyor turishi kerak edi. Payg'ambar ﷺ tunda uyg'oq turishga buyurildi va u 20 yildan ortiq shunday qildi. U hech qachon bo'shashmadi, balki o'z xabariga to'liq berilib, uning talablarini ado etdi. U o'zining juda og'ir yukini shikoyatsiz ko'tardi. Bu eng buyuk amanatning yuki edi: ilohiy iymon va uni talab qilgan og'ir kurash.

Regardless of whether the first or the second report about this surah's revelation is correct, the Prophet learnt that from now on he would only have a little sleep. He had a heavy duty to shoulder, requiring a long struggle. He was always to be on the alert, ready to work hard with little or no rest. The Prophet was told to stay up, and he did, for more than 20 years. He never slackened, but devoted himself completely to his message, attending to its requirements. He shouldered his very heavy burden without complaint. It was the burden of the greatest trust of all, the divine faith and the hard struggle it required.

Uning birinchi kurashi insoniy aql ustida bo'lgan edi. Aql esa xato tushunchalar, noto'g'ri g'oyalar va shaxsiy istaklar hamda dunyoviy jozibalar zanjiriga bog'langan holda og'ir yukka ega edi. U Sahobalarining ba'zilarining aqlini bu og'ir yukdan poklaganidan so'ng, boshqa sohada yana bir kurash uni chaqirdi. Darhaqiqat, bu kurash ilohiy xabarning dushmanlariga qarshi bir qator janglarga aylanishi kerak edi. Ular yangi xabarni ezish va uning daraxtini ildiz otib, shoxlarini yoyishidan oldin qulatish uchun kuchlarini safarbar qildilar. U Arabiston yarim orolidagi bu janglarni zo'rg'a tugatgan edi, shu payt Vizantiya imperiyasi Arabistondagi bu yosh Islom davlatiga og'ir zarba berish uchun tayyorgarlik ko'rishni boshladi.

His first area of struggle was the human mind burdened as it was with a great heap of erroneous concepts, wrong ideas and shackled with personal desires and earthly attractions. When he had purged the minds of some of his Companions of this heavy burden, another battle in a different field beckoned. In fact, this was to culminate in a series of battles against the enemies of the divine message, who marshalled their forces to crush the new message and supplant its tree before it could establish roots and send out its branches. He had hardly finished with these battles in the Arabian Peninsula when the Byzantine Empire began to prepare itself to deal a heavy defeat against this fledgling Islamic state in Arabia.

Shunga qaramay, bu uzoq kurash davomida insonning ongi uchun birinchi jang hali tugamagan edi. Bu shaytonga qarshi doimiy jang bo‘lib, u odamlarni yo‘ldan ozdirish uchun bir lahza ham to‘xtamaydi. Shunday bo‘lsa-da, Payg‘ambar ﷺ Allohning xabarini parvarish qilishda davom etdi; katta boyliklar uning ixtiyorida bo‘lsa-da, u kambag‘allikda yashadi, sahobalari esa farovonlik va xavfsizlikdan bahramand bo‘lgan paytda u og‘ir mehnat qildi. Uning kurashi uzluksiz va mashaqqatli edi: u sabr-toqatni, qat’iyatni, tungi ibodatni, Qur’on tilovatini va Allohning roziligini doimiy izlashni talab qilardi.

Yet throughout this long struggle, the first battle for the human mind was not over. This is a permanent battle against Satan who does not stop even for a moment in his attempts to lure people. Regardless, the Prophet continued to nurture Gods message, living in poverty when great riches were available to him, putting in strenuous efforts whilst his Companions enjoyed comfort and security. His was a continuous and hard struggle, one that required patience, perseverance, night worship, recitation of the Qur’an and the permanent pursuit of Gods pleasure.

Bu ilohiy buyruqlarning to‘liq amalga oshirilishi edi: “Ey o‘ralib olgan (kishi)! Tunda, ozginasidan tashqari, ibodat uchun turgin — yarmini, yoki undan biroz kamini, yoki undan ko‘proqini (ibodat qil). Qur’onni sekin va aniq-ravshan o‘qi. Biz senga og‘ir bir so‘z (vahiy) nozil qilamiz. Tunning soatlari (nafsni) bosishda eng kuchli va so‘zning eng to‘g‘risidir. Kunduzi esa senda uzoq-uzoq ishlar bor.”

It was a full implementation of divine orders: “You enfolded one! Stand in prayer at night, all but a small part of it, half of it, or a little less, or add to it. Recite the Quran calmly and distinctly. We shall bestow on you a weighty message. The night hours are strongest of tread and most upright of speech. During the day you have a long chain of things to attend to.

Shunday qilib, Rabbingning nomini eslagin va Unga butun qalbing bilan sadoqat bilan ber. U sharq va g‘arbning Rabbidir. Undan boshqa iloh yo‘q. Uni o‘zingga vakil qilib ol. Odamlar aytayotgan gaplarga sabr bilan chidagin va ularning suhbatidan olijanob viqor bilan ajralgin.” (1-10-oyatlar) Shunday qilib, Muhammad ﷺ namoz o‘qidi va shu tarzda 20 yildan ortiq vaqt davomida qattiq kurashni davom ettirdi. U hech narsa uni bu ishdan chalg‘itishiga yo‘l qo‘ymadi. Unga o‘z vazifasini yuklagan ilohiy chaqiriqni eshitgan paytdan boshlab, u o‘z ishiga diqqatini qaratib qoldi. Xudo unga O‘zining eng yaxshi mukofotini bersin.

Therefore, remember your Lord's name and devote yourself whole heartedly to Him. He is the Lord of the east and the west. There is no deity other than Him. Take Him for your guardian. Endure with patience what people may say, and leave their company with noble dignity.” (Verses 1-10) Thus did Muhammad stand in prayer, and thus did he continue to fight a raging battle for over 20 years. He let nothing distract him from this. From the moment he heard the divine call assigning his duty to him he remained focused on his task. May God reward him with His best reward.

Sura boshidan yarmining ohangi va qofiyasi deyarli bir xil bo'lib, butun davomida "1" dan keyin keladigan cho'ziq "a" tovushi bilan saqlanadi. Bu ohang suraga xotirjam, ammo vaqur bir zarb beradi — uning buyuruvchi ulug'vorligiga, vazifaning jiddiyligiga va sura tasvirlaydigan ketma-ket hamda salmoqli manzaralarga mos keladi. Bularga og'ir xabar va dahshatli ogohlantirish kiradi: "Meni yolg'onga chiqarganlarni, bu dunyo ne'matlaridan bahramand bo'lganlarni Menga qoldiring. Ularga ozgina muhlat bering. Bizda og'ir kishanlar, alangali olov, bo'g'izni bo'g'uvchi taom va og'riqli azob bor." (11-13-oyatlar)

The first half of the surah maintains the same rhythm, and almost the same rhyme, with an ‘1’ followed by a long a’, throughout. It gives the surah a relaxed but courtly beat, one that suits its majestic command, the seriousness of the duty and the successive and momentous images the surah portrays. These include the weighty message and the frightening warning: “Leave to Me those who deny the truth and enjoy the comforts of this life. Bear with them for a little while. We have heavy fetters and a blazing fire, food that chokes and painful suffering.” (Verses 11-13)

Bundan tashqari, buyuk koinotdan va inson ruhining chuqurliklaridan olingan ajoyib tasvirlar ham bor: «Yer va tog'lar titraydigan, tog'lar esa uyum-uyum, harakatlanuvchi qum tepaliklariga aylanadigan kunda» (14-oyat). «Agar kufr keltirishda davom etsangiz, bolalarning sochini oqartiradigan kundan qanday saqlanasiz? U kunda osmon yorilib ketadi. Allohning va'dasi albatta amalga oshadi» (17-18-oyatlar). Note: the instruction says the original says "God" and that "Allah" should not be written, so the translation should use the Uzbek word for God. Corrected version: Bundan tashqari, buyuk koinotdan va inson ruhining chuqurliklaridan olingan ajoyib tasvirlar ham bor: «Yer va tog'lar titraydigan, tog'lar esa uyum-uyum, harakatlanuvchi qum tepaliklariga aylanadigan kunda» (14-oyat). «Agar kufr keltirishda davom etsangiz, bolalarning sochini oqartiradigan kundan qanday saqlanasiz? U kunda osmon yorilib ketadi. Xudoning va'dasi albatta amalga oshadi» (17-18-oyatlar).

There are also the awesome images drawn from the great universe and from the depths of the human soul: “on the day when the earth and the mountains will shake, and the mountains will crumble into heaps of shifting sand.” (Verse 14) “How will you, if you continue to disbelieve, guard yourselves against a day that will turn childrens hair grey? That is the day when the skies shall be rent asunder. God's promise will certainly be fulfilled.” (Verses 17-18)

Surani yakunlovchi uzun oyat bir yil o‘tib nozil bo‘lgan. Shu davrda Payg‘ambar ﷺ va u zotga ergashgan ayrim kishilar har kecha kechaning ko‘p qismini ibodat bilan o‘tkazib kelganlar. Bu ularning Alloh xohlagan vazifaga tayyorlanishining bir qismi edi. Ushbu yil o‘tgach, tungi ibodat tartibi yengillashtirildi, ammo bu yengillik shu bilan birga ta’minlandi: bu ularga Allohning ilmi va hikmatiga binoan, ularga yuklatilgan majburiyatlarni hisobga olgan holda tanlangan Uning irodasi ekanligiga ishonch berildi. Bu oyat boshqacha uslubda kelgan: u uzun bo‘lib, bosiqlik, xotirjamlik va barqarorlik bilan ohangdor. Oxiridagi, uzun “e” tovushidan keyin kelgan “m” harfi ana shu barqaror xotirjamlikka mos keladi.

The long verse that comes at the end of the surah was revealed a whole year later, during which time the Prophet and some of those who followed him maintained night worship for much of the night, every night. This was an aspect of their preparation for the role God wanted them to play. When this year had passed, the order of night worship was relaxed, but this relaxation was coupled with the reassurance that it was Gods choice for them, according to His knowledge and wisdom, taking into account the duties He had assigned to them. This verse runs in a different style: it is long, with a varied, calm and steady lilt. The ending, with its ‘m’ preceded by a long e’, perfectly suits this steady calmness.

Ushbu surah ikki qismida Islam da'vatining bir bosqichini tasvirlaydi, bu yuksak tomondan berilgan, og'ir vazifani belgilab beruvchi xitob bilan boshlanadi.

In its two parts, the surah portrays a stage of the Islamic message, beginning with the address from on high outlining the heavy assignment.

Bu og‘ir vazifaga tayyorgarlik kechasi ibodat qilish, doimiy namoz, Qur’on tilovati va Alloh taolo ulug‘lanishi, faqat Unga tayanish, qiyinchiliklarga sabr-bardosh bilan chidash, kofirlardan viqor bilan ajralib chiqish va ularni xudoga – ya’ni, xabar Unga tegishli bo‘lgan va jangni boshqaruvchi Ollohga – topshirish haqida hikoya qiladi. Sura yengil bir mehr bilan yakunlanadi: ba’zi yukni yengillashtiradi va vazifani osonlashtiradi, Uning mukofotiga sazovor bo‘ladigan ixtiyoriy ishlar bilan shug‘ullanish haqida buyruq beradi. Nihoyat, Xudoning mag‘firat etishi va marhamat ko‘rsatishi umidini beradi: “Albatta, God Mag‘firatli, Doimo Rahmli.” (20-oyat)

It describes the preparation for this heavy duty by night worship, constant prayer, recitation of the Qur’an, and glorifying God, relying on Him alone, enduring hardship with forbearance, withdrawing with dignity from the unbelievers and leaving them to God Almighty, to whom the message belongs and who conducts the battle. The surah ends with a kindly touch, relieving some of the burden and lightening the duty, with a directive to attend to voluntary tasks that earn His reward. Finally, it holds out the prospect of God granting forgiveness and bestowing grace: “ God is Much Forgiving, Ever Merciful." (Verse 20)

Mazkur sura butun holda, o'sha saylangan jamoaning adashgan insoniyatni Rabbisiga qaytarish yo'lidagi olijanob sa'y-harakatlarining bir bosqichini ifodalaydi. Bu yo'lda ular barcha mashaqqatlarga sabr qilib, bu dunyoda hech qanday manfaat izlamaganlar.

The surah as a whole represents a stage in the noble efforts made by that chosen community to return erring humanity to its Lord, enduring all the hardship involved and looking for no gain in this life.