Bu sura shunchalik ko‘p haqiqatlarni, sahnalarni, tasvirlarni, maxsus ta’sir vositalarini, ohanglarni va nozik tuyg‘ularni o‘zida jamlaganki, har qanday diqqatli qalb ularni osonlikcha qabul qila olmaydi va ulardan qochib qutula olmaydi. Bundan tashqari, uning o‘ziga xos uslubi va musiqiy ohangi ham uning ta’sirini kuchaytirishga xizmat qiladi va uni yana shunday darajaga ko‘taradiki, unga qarshi turish yoki uni tark etish qiyin bo‘ladi. U Qiyomat kuni va malomat qiluvchi nafs haqida o‘ziga xos ohangdagi ikki qisqa oyat bilan boshlanadi: “Qiyomat kuni bilan qasam ichmayman, malomat qiluvchi nafs bilan ham qasam ichmayman!” (1–2-oyatlar). So‘ngra sura boshidan oxirigacha ham insonning nafsi, ham Qiyomat kuni bilan bog‘liq bo‘lgan, ko‘pincha ularni bir-biriga bog‘lab keladigan nutq bilan davom etadi. Go‘yo boshidagi ikki oyat butun surahning mazmunini jamlaydi yoki uning ohangini nozik va go‘zal tarzda belgilab, unga ta’sir ko‘rsatadi.

This surah puts forward such a great number of truths, scenes, images, special effects, tones and touches that no attentive heart can easily handle or escape from them. Furthermore, its distinctive style and musical cadence also combine to enhance its effect and bring it to a level that is again difficult to resist or to shed. It starts with two short verses with distinctive notes about the Day of Resurrection and the self-reproaching soul: ‘7 need not swear by the Day of Resurrection and I need not swear by the self reproaching soul!” (Verses 1—2) The surah then continues with a discourse that from start to finish relates to both the human soul and the Day of Resurrection, often coupling them together. It is as if the opening two verses sum up the subject matter of the whole surah, or that they set the tone influencing its notes in a fine and beautiful way.

Surada bayon etilgan buyuk haqiqatlardan biri o'limdir. O'lim har bir jonzotga tegishli ekani, undan hech kim qochib qutula olmasligi va uni sevimli kishisidan ham qaytara olmasligi achchiq haqiqatdir. U har bir daqiqada yuz beradi va yosh-qari, boy-kambag'al, kuchli-zaif hammaga birdek tegishlidir. Barcha bir xil holatda turadi: na qochish, na chetlab o'tish, na qarshilik ko'rsatish, na shafoat va na kechiktirish mumkin. Bu o'limning insonga bog'liq bo'lmagan, uni hech qanday yo'l bilan ta'sir qila olmaydigan yuqori manbadan kelishini anglatadi. U yuz berganda inson shunchaki o'sha yuqori manbaga bo'ysunadi.

One of the great truths the surah speaks about is death. The reality of how death applies to every living creature, and from which none can escape or divert it from a loved one is a hard truth. It occurs at every moment, and is applicable to young and old, rich and poor, strong and weak alike. All stand in the same position: there is no escape, no evasion, no resistance, no intercession and no deferment. This suggests that death comes from a higher source, one mankind cannot influence in any way. When it occurs, man simply submits to this higher source.

Qur’on soyasida Sura bizning qalbimizni ushlab oladigan ohang shudir: "Jon halqumga yetib kelganda, va: "Kim uni davolay oladi?" deyilganda, — u ayrilish vaqti kelganini bilganda, bir oyoq ikkinchisiga tutashganda, Rabbingiz huzuriga o'sha kuni haydab borilur." (26–30-oyatlar)

In the Shade of the Qur’an This is the note with which the surah takes hold of our hearts: “Yet when the departing soul comes up to the throat, when it is said, 'Can any charmer [do something now]?9 When he knows it is the final parting, and one leg will be joined with another, to your Lord he will on that day be driven." (Verses 26-30)

Surada yana bir buyuk haqiqat ham bayon etilgan: inson qanday qilib dastlab vujudga kelgani va bu masalaning qayta tirilish haqiqatini tasdiqlashdagi ahamiyati. Shu tariqa biz insonning yaratilishi puxta rejaga muvofiq ekanini ko‘ramiz. Alloh odamlarga ularning vujudga kelishining nozik bosqichlarini bayon qiladi va bu bosqichlar bir-birini shunday ajoyib tartibda almashtiradiki, uni faqat Uning o‘zi loyihalay olgan bo‘lishi mumkin. Haqiqatan ham, qayta tirilishni inkor etuvchilar ham bu jarayonning boshqa kelib chiqishini da’vo qilmaydilar. Bu o‘zi bilan birga, o‘limni bergan va uning vaqtini belgilagan Yagona Xudoning mavjudligiga aniq dalil bo‘ladi. Bundan tashqari, o‘lim qayta tirilishning oson ekanligiga ravshan dalil beradi, shuningdek, uning zarurligini ham ko‘rsatadi. Shunday qilib, bu inson hayotida aniq maqsad borligi va uning umri o‘z amallari uchun hisob bermasdan tugamasligi haqidagi rejaga mos keladi. Surada boshlanishida qalblarga ta’sir etadigan ohang mana shudir: “Inson Biz uning suyaklarini qayta yig‘moq emas, deb o‘ylaydimi?” (3-oyat). Surа oxirlab borar ekan, shunday deydi: “Inson behuda qo‘yilishini o‘ylaydimi? U to‘kilgan maniydan emasmidi? Keyin u quyuq laxta bo‘lib, so‘ng Alloh uni yaratib, sozlab, undan ikki jins – erkak va ayolni yasadi. Shunday Zot o‘liklarni tiriltirishga qodir emasmi?” (36–40-oyatlar).

Another great truth highlighted in the surah is how man comes into existence in the first place, and its significance in confirming the truth of resurrection. In this way we see how mans creation occurs according to careful planning. God informs people of the fine stages of their coming into existence, and how these stages succeed one another in such a marvellous procession that only He could have designed. Indeed, even those who deny the resurrection do not claim a different origin for this process. This, in itself, provides irrefutable evidence of the presence of the One God, who deals death and determines its timing. Moreover, death provides clear evidence that resurrection is easy, and also implies that it is necessary. It is, thus, seen as being consistent with the planning whereby man has a clear purpose, and that his life does not end without him accounting for his deeds. This is the note that touches hearts at the beginning of the surah-. “Does man think that We will not put his bones together again?9' (Verse 3) As it draws to its end, the surah says: “Does man think that he will be left without purpose? Was he not a mere drop of emitted sperm? It then became a clinging cell mass, and then God created and shaped it, fashioning out of it the two sexes, male and female. Is He not, then, able to bring the dead back to life?" (Verses 36-40)

Surada tasvirlangan sahnalardan biri Qiyomat kuni va o'sha kunda sodir bo'ladigan buyuk osmoniy hodisalarga bag'ishlangan. Bunda insonni o'z ichki olamidagi ruhiy larzalar qamrab oladi, ular unga bu hodisalarga qanday yuz tutishni bilmay qolishiga sabab bo'ladi. Shunday qilib, buyuk larza olamning markazida ham, insonning qalbi chuqurligida ham yuz beradi va odamni tuzoqqa tushgan sichqondek holga soladi. Bu esa inson Qiyomat kuni haqiqatan kelib-kelmasligi haqida ko'p shubha bilan o'ylayotgani javob sifatida keladi. Shu tariqa u Qiyomatga befarq munosabatda bo'lib, adashgan yo'lida davom etadi. Allohning bu barchasiga javobi tez ketma-ket keladigan ritm bilan berilgan bo'lib, tezkor ketma-ketlikdagi tasvirlar va lavhalarni chizadi: "Ammo inson o'zi oldida turgan narsani inkor etishni istaydi. U so'raydi: «Qiyomat kuni qachon bo'ladi?» Ko'zlar qamashib, oy xiralashganda, quyosh va oy bir-biriga qo'shilganda, o'sha kuni inson: «Qayoqqa qochish mumkin?» deydi. Yo'q! Hech qanday panoh yo'q. O'sha kuni hammasi Rabbingizga qaytariladi. O'sha kuni insonga oldinga yuborgan va orqada qoldirgan narsalarining barchasi xabar qilinadi. Garchi u o'zini oqlab uzr-bahonalar keltirsa ham, inson o'z nafsiga qarshi guvoh bo'ladi." (Oyatlar 5–15)

One of the scenes the surah paints is that of the Day of Resurrection and the great celestial events that take place on that day. In this, we see the psychological upheaval that leaves man at a loss, unable to decide how to face these events. Thus, the great upheaval occurs in the centre of the universe, as well as in the very depths of the human soul, leaving man like a mouse in a trap. This comes in response to man as he wonders, with much doubt, about whether the Day of Resurrection will ever come. In so doing, he treats it with carelessness, persisting in his erring ways. Gods response to all this is delivered with a quick rhythm, one that paints a fast succession of images and glimpses: “ Yet man wants to deny what lies ahead of him. He asks: 'When will this Day of Resurrection be?9 When the sight is dazzled and the moon eclipsed, when the sun and the moon are brought together, on that day man will say: 'Where to flee?* But no! There is no refuge. On that day to your Lord all shall return. Man will be told on that day all that he put forward and all that he put back. Man will be a witness against himself even though he may put up his excuses.” (Verses 5-15)

Bu tasvirlardan biri — dahshatning ichida o‘z Rabbiga to‘liq ishonch bilan tayanib, Uning mehribon yuziga nazar tikkan mo‘minlarning tasviridir. Ikkinchi tasvir esa Rabbisi bilan hech qanday aloqasi bo‘lmagan va Uning rahmatidan umid uzgan kishilarning tasviridir. Ular o‘zlarining avvalgi inkor, kufr va itoatsizliklari natijasida nimaga duchor bo‘lishlarini kutmoqdalar. Bu tasvir shunchalik kuchli berilganki, go‘yo u sura o‘qilayotgan aynan shu paytda ro‘y berayotgandek. U insonlarning bu dunyoga bo‘lgan muhabbatiga va oxirat hayotiga bo‘lgan e’tiborsizligiga javob beradi: “Holbuki, siz bu o‘tkinchi hayotni sevasiz va oxiratni e’tiborga olmaysiz.”

One of these images is that of the believers, with full trust in their Lord, looking up to His benevolent face in the midst of all this horror. Another image is of those on the other side, who have no bond with their Lord and no hope of His grace. These expect to receive what their earlier denials, disbelief and disobedience entail. This image is presented forcefully, as if it is taking place at the very moment the surah is being recited. It responds to peoples love of this present world and their disregard of the life to come: “ Yet you love this fleeting life, and give no thought to the life to come.

Ўша Kуни баъзи юзлар нурли бўлиб, Роббисига назар солиб турадиган бўлади; баъзи юзлар эса ўша Куни хуфтон бўлиб, катта бир мусибат уларга етажагини билган ҳолда қовушиб қолади.» (20–25-оятлар)

Some faces will on that day be radiant with happiness, looking towards their Lord; and some faces will on that day be overcast with despair, realizing that a great calamity is about to befall them.” (Verses 20-25)

Bu so'zlar haqiqatlar silsilasini uzib, Payg'ambarga Qur'on vahiylarini qabul qilish tarzi borasida maxsus ko'rsatma beradigan to'rtta oyatdir. Bu ko'rsatma ushbu surada alohida bir narsaga taalluqli bo'lganga o'xshaydi. Payg'ambar vahiy qilinayotgan narsaning bir qismini unutib qo'yishdan qo'rqqan edi va unutmaslik uchun intilib, unga o'qib berilganda oyatlarini birma-bir takrorlardi. U so'zlarni o'zlashtirib olish uchun ularni ovoz chiqarib aytardi. Shu sababli unga quyidagi ko'rsatma berildi: {Vahiyni tezlik bilan yodlash uchun tilingni harakatlantirma. Uni to'plash va o'qitish Bizning zimmamizdadir. Biz uni o'qiganimizda, o'qilishiga ergash.}

Four verses interrupt this sequence of truths to deliver a special directive to the Prophet concerning the way he receives Quranic revelations. It would also appear that this directive relates to something in particular about this surah. The Prophet had feared that he might forget something of what was being revealed to him, and in his eagerness to ensure that he did not forget, he used to repeat its verses, one by one, as they were recited to him. He would vocalize the words to make sure that he learnt them by heart. Therefore, he was given the following instruction: “Do not move your tongue repeating its words in haste. We shall see to its collection and recitation. When We recite it, follow its recitation.

“Keyin uning ma’nosini bayon qilish Bizning zimmamizdadir”. (16-19-oyatlar) Bu topshiriq Payg‘ambarga Qur’onning nozil bo‘lishi, uning saqlanishi, to‘planishi va xabarining bayon etilishi Qur’on Muallifi bo‘lgan Qodir Allohning ixtiyorida ekanini aytib, uni tinchlantirish uchun berilgan. Payg‘ambarning o‘z vazifasi vahiyni qabul qilish va uni qabul qilganidek yetkazishdir. Shuning uchun u tashvishlanmasligi kerak. U vahiyni to‘liq qabul qiladi, shunda u uni hech bir o‘zgarishsiz qalbiga muhrlangan holda topadi. Aynan shunday ham bo‘ldi. Ammo bu topshiriq aynan qayerda berilgan bo‘lsa, o‘sha joyda saqlab qolingan. Bu Alloh Taoloning O‘z so‘zlari emasmi? Allohning so‘zi qaysi maqsadni ifodalashidan qat’i nazar, o‘z o‘rnida saqlanishi shubhasizdir. Shunday ekan, bu to‘rt oyat Uning aytgan so‘zlaridir va xuddi Kitobning qolgan qismi kabi ular ham Uning Kitobida qoladi. Darhaqiqat, bu to‘rt oyatning sura o‘rtasida saqlanib qolishi Allohning barcha so‘zlari haqida ilhomlantiruvchi bir haqiqatga ishora qiladi, ularning maqsadi qanday bo‘lishidan qat’i nazar. Bu bizga shuni aytadiki, Alloh Taolo Elchisi Muhammad ﷺ ga aytgan har bir so‘z yozib olingan; uning bitta harfi ham yo‘qolmagan.

Then it will be for Us to make its meaning clear.” (Verses 16-19) This instruction is given to the Prophet to reassure him that the revelation of the Qur’an, its preservation, collection and explanation of its message are left to the Almighty, the Author of the Qur’an. The Prophet’s own role is to receive the message and deliver it as he receives it. Therefore, he need not worry. He should receive the revelation in full and then he will find it engraved in his heart without change. This was exactly what happened. This instruction, however, has been retained at the precise point where it occurred. Is it not given in God’s own words? God’s word is sure to stay in place, whatever purpose it addresses. These four verses, therefore, represent words He said, and therefore, they stay in His book like the rest of it. In fact, retaining these four verses in the middle of the surah points to an inspiring truth concerning all God’s words, whatever their purpose happens to be. It tells us that every word God said to His Messenger, Muhammad (peace be upon him), has been recorded; not a single letter has been lost.

Bu surani tinglar ekan, inson qalbi qochib qutulishning iloji yo'qligini his qiladi. Inson o'z amallari uchun hisob beradi, uni Alloh huzuridan hech kim himoya qila olmaydi. Uning mavjudligi ham bu dunyoda, ham oxirat hayotida Xudoning bilimi va rejasiga ko'ra belgilanadi.

As it listens to this surah, the human heart realizes that there is no escape. Man will have to account for his deeds, with no one to protect him from God. His existence, in both this life and the life to come, is determined by God, according to His knowledge and planning.

Shu orada inson o'ynaydi va o'zini juda muhim deb o'ylaydi: "U na ishongan, na namoz o'qigan, balki haqni inkor etib, yuz o'girgan, so'ngra kibr bilan o'z qavmi oldiga qaytgan" (31-33-oyatlar). Insonga bu ulkan haqiqatlar, ko'rinishlar va maxsus effektlar taqdim etilganda, unga yashirin, ammo juda ta'sirchan ogohlantirish beriladi: "Ey inson, sening halokating yaqinlashib kelmoqda, yaqinlashib kelmoqda, yana yaqinlashib kelmoqda" (34-35-oyatlar).

Meanwhile, man plays around and thinks himself too important: “He neither believed nor prayed, but denied the truth and turned away, then he went back to his people full of arrogance” (Verses 31-33) As he faces this large number of truths, images and special effects, man is given an implicit but highly effective warning: “ Your doom, man, comes nearer and nearer, and ever nearer and nearer” (Verses 34-35)

Biz suraning insonning ilohiy xabarni inkor etishdagi qaysarligiga qarshi qanday munosabat bildirishini ko‘ramiz: u qiyomat, inson joni va hayotning aniq o‘lchovi haqidagi gaplarining jiddiyligini unga aniq his qildirmoqda. U insonga shuni aytadiki, Qur’on ham juda jiddiy masala: uning hech bir harfi hech qachon yo‘qolmaydi, chunki bu butunlay Xudoning o‘z so‘zlaridir.

We see how the surah deals with mans obstinate rejection of the divine message, making him feel, in all clarity, the seriousness of its discourse about resurrection, the human soul and the accurate measure of life. It tells him that the Qur’an is also a very serious matter: not a single letter of it will ever be lost because it is all God’s own words.

Biz shu paytgacha surada keltirilgan haqiqatlar va tasvirlarni alohida-alohida bayon qildik, lekin ular surada o‘zida va butun holida o‘qilganda, mutlaqo boshqacha taassurot beradi. Bu tasvirlarning ketma-ketligi, ularning bir-biriga bog‘lanib ketishi va haqiqatning bir jihatini bir payt ko‘rsatib, bir oz keyinroq uning boshqa jihatini bayon qilishi — bularning barchasi Qur’onning insон qalbiga murojaat qilish uslubidagi ilhomlantiruvchi xususiyatlaridir. Boshqa hech qanday uslub yoki usul shunga o‘xshash ta’sirga erisha olmaydi.

We have thus outlined the truths and images presented in the surah individually, but when these are read in the surah itself and as a whole they give a totally different effect. The sequence of these images, the way they are intertwined, and their presentation of an aspect of the truth at one time and then giving another aspect of it a little later are all characteristics of the Qur’an’s inspiring style as it addresses the human heart. No other style or method could possibly achieve a similar effect.