Ushbu surahning dastlabki oyatlari Fors (Eron) Vizantiya imperiyasini uning arab hududlarida mag'lub etgan paytda nozil bo'lgan. Bu davrda Makkada erta musulmonlar bilan arab mushriklari o'rtasida tortishuvlar avj olgan edi.

The first few verses of this sūrah were revealed when Persia overpowered the Byzantine Empire in the Arab areas that were under its rule. This was also a time when arguments in Makkah raged between the early Muslims and Arab idolaters.

Shu sababli, o'sha paytda Vizantiyaliklar nasroniy, forslar esa majusiy bo'lgani uchun, Makkadagi kofirlar bu voqeadan foydalanib, shirkning tavhid ustidan g'alabasini targ'ib qildilar va forslarning bu g'alabasida o'zlarining mo'minlar ustidan g'alabalari uchun alomat ko'rdilar.

Since the Byzantines at that time were Christians, and the Persians were Magians, the unbelievers in Makkah exploited the event, drumming up the victory of polytheism over monotheism, and seeing in this Persian victory an omen for their own victory over the believers.

Shunday qilib, bu surаning boshida Kitob ahli bo'lgan Rum (Vizantiya) xalqining bir necha yil ichida g'alaba qozonishi xabar berilmoqda. Unda aytilishicha, bu g'alaba mo'minlarga katta quvonch keltiradi, chunki ular har qanday ilohiy dinga mansub mo'minlarning ustun kelishini yaxshi ko'radilar.

Therefore, the opening of this sūrah heralds a victory for the people of the Scriptures, the Byzantines, within a few years. It says that this victory will bring much rejoicing to the believers for they love for believers of any divine religion to gain the upper hand.

Qur’on bu va’dani berish bilan cheklanib qolmaydi va aytilgan voqea bilan ham chegaralanmaydi. Aslida u bu voqeadan mo‘minlar va ularning dushmanlariga kengroq ufqlarni ko‘rsatish uchun foydalanadi; mohiyatan, u ular bilan koinot o‘rtasida bog‘liqlik o‘rnatadi. Shuningdek, u Xudoning ilohiy imonni qo‘llab-quvvatlash borasidagi hukmini osmonlar, yer va ular orasidagi barcha narsalarni, shuningdek, insoniyatning o‘tmishi, hozirgi va kelajagini boshqaruvchi buyuk haqiqat bilan bog‘laydi. So‘ngra u oxirat hayotiga va bu yerdan tashqaridagi dunyoga o‘tadi. Darhaqiqat, Qur’on bizni koinotning mo‘jizalarini, inson ruhini, odamlarning ahvolini va tabiatning ajoyibotlarini ko‘rishimiz mumkin bo‘lgan buyuk sayohatga olib boradi. Shu tariqa biz bilimning kengroq ufqlariga nazar tashlay olamiz, chunki hayotimiz yuksaldi va kengaydi. Bundan tashqari, biz vaqt, makon va voqeaning qat’iy chegaralaridan xalos bo‘lamiz va koinotga, uning amal qiluvchi qonunlariga, tarixiga, hozirgi va kelajagiga nazar tashlay olamiz.

The Qur’ān does not, however, stop at making this promise, nor does it confine itself to the event mentioned. In fact, it uses the event to show the believers and their opponents wider horizons; in essence, it establishes a link between them and the universe. It also relates God’s rule to support divine faith to the great truth that regulates the heavens, the earth and all that is between them, as well as to the past, present and future of humanity. It then moves on to the life to come and the world beyond this earth. Indeed, the Qur’ān takes us on a great round in which we see the marvels of the universe, the human soul, people’s situations and the wonders of nature. We are, thus, able to look at the wider horizons of knowledge, for our lives have been elevated and broadened. Furthermore, we are released from the strict confines of time, place and event, and are able to look at the universe, its operative rules, history, present and future.

Shunday qilib, odamlarning bu buyuk olamdagi aloqalar va munosabatlarning haqiqiy mohiyati haqidagi tushunchasi yuksakroq darajaga ko‘tariladi. Ular olamni va inson tabiatini boshqaradigan qonunlarning haqiqiy buyukligini his qila boshlaydilar hamda inson hayotini va uning voqealarini tartibga soladiganlarini qadrlaydilar. Shu tariqa g‘alaba va mag‘lubiyat holatlari belgilanadi hamda bu dunyodagi odamlarning amallari va faoliyatini baholash uchun adolatli o‘lchovlar o‘rnatiladi, toki ularga ham hozirgi hayotda, ham keyingi hayotda adolatli mukofot berilsin.

Thus, people’s concept of the true nature of the bonds and relations in this great universe is set on a higher platform. They begin to feel the real greatness of the laws that govern the universe and human nature, and appreciate those that regulate human life and its events. In this way, positions of victory and defeat are defined, and fair measures to judge people’s actions and activities in this life are set, so as to give them just reward both in the present life and in the life to come.

Ushbu keng tushuncha nurida Islom xabarining umumjahonligi aniq namoyon bo‘ladi. Uning dunyo voqealari va vaziyatlari bilan o‘zaro munosabati, hatto u hali o‘z boshlang‘ich bosqichida bo‘lib, faqat Makka va uning atrofidagi vodiy bilan chegaralangan paytida ham, juda ijobiy ko‘rinadi. Uning qamrovi bu yer kurrasidan ham kengayadi: u koinotning tabiati va uning asosiy qonunlari, insonning tabiati va uning chuqur qatlamlari, shuningdek, insonning bu dunyodagi va keyingi dunyodagi o‘tmishi va hozirgi hayoti bilan bog‘lanadi.

In the light of this broad concept, the universality of the Islamic message is clearly shown. Its interaction with events and world situations, even when it is still in its infancy and confined to Makkah and the surrounding valley, appears to be very positive. Its scope is broadened beyond this earth so as to link it to the nature of the universe and its major rules, human nature and its profound depths, as well as to the past and present of human life both in this world and in the world beyond.

Shu tariqa, musulmonning qalbi va ongi ana shu ufqlar bilan bog‘lanadi, natijada uning his-tuyg‘ulariga, hayotga va umuman qadriyatlarga qarashiga ta’sir qiladi. U osmonga va oxirat hayotiga boqadi hamda koinotning ajoyib va hayratlanarli jihatlarini mulohaza qiladi. U o‘zining bu keng olamdagi o‘rnini, shuningdek o‘z jamoasining o‘rnini qadrlaydi. U o‘zining qadr-qimmatini va imonining qadr-qimmatini ham odamlar o‘lchovida, ham Xudo o‘lchovida anglaydi. Shu tariqa u o‘z vazifasini ado etadi va burchlarini ravshan aql bilan, ishonch va xotirjamlik bilan bajaradi.

Thus, a Muslim’s heart and mind are linked to these horizons, so as to influence his feelings and the way he looks at life and values generally. He looks up to heaven and the life to come and contemplates the wonders and marvels of the universe. He appreciates his own position, and that of his community, in this great expanse. He realizes his own value and the value of his faith both in people’s and God’s measures. He thus fulfils his role and does his duties with a clear mind and with confidence and reassurance.

Ushbu surani o‘rganish usulida va koinotning umumiy tizimidagi bu bog‘lanishlar hamda ularning ahamiyatini, shuningdek, ularning insonlar qalbiga ta’sirini bayon etishda, sura ikki o‘zaro bog‘liq qismdan iborat deb tasavvur qilinishi mumkin. Birinchi qismda u mo‘minlarga berilgan g‘alaba bilan koinot qurilgan, bu hayot va oxirat bilan chambarchas bog‘liq bo‘lgan haqiqat o‘rtasidagi aloqani o‘rnatadi. U odamlarning e’tiborini Alloh taolonning o‘tgan ummatlar va avlodlarga nisbatan qo‘llagan qonunlariga qaratadi va shu o‘rinda qayta tirilish haqida o‘xshatishdan foydalanadi. Bu yerda sura Qiyomat kunidagi manzarani va o‘sha kuni mo‘minlar hamda kofirlarga nima bo‘lishini tasvirlaydi. Shundan so‘ng koinotning va unda Alloh taolo qo‘ygan belgilarning yana bir qator manzaralari keltiriladi, bu manzaralarning odamlar qalbiga ko‘rsatadigan ta’siri alohida ta’kidlanadi. So‘ngra sura o‘zlaridan va ularning qullari bilan munosabatlaridan olingan misol keltiradi, bu bilan ko‘p xudolik g‘oyasining ahmoqligini ko‘rsatadi va uning haqiqat hamda bilimdan xoli bo‘lgan havoyi istaklarga asoslanganini isbotlaydi. Ushbu qism Payg‘ambarga haqiqatning aniq yo‘lini, ya’ni istaklarga moslashib o‘zgarmaydigan va firqalarga yoki turli guruhlarga bo‘linmaydigan to‘g‘ri tabiat yo‘lini tutishni buyurish bilan yakunlanadi.

In the method it follows in outlining these links and their significances in the overall system of the universe, as well as their effects on people’s hearts, the sūrah may be thought of as consisting of two interlinked sections. In the first, it establishes a link between the victory granted to the believers and the truth that provides the firm basis on which the universe is established and with which this life as well as the next are closely associated. It directs people’s attention to God’s laws as they applied to earlier communities and generations, and in this context makes use of an analogy about resurrection. Here the sūrah depicts a scene from the Day of Judgement and what happens then to believers and unbelievers. This is followed with further scenes of the universe and the signs God has placed in it, highlighting the effects these scenes have on people’s hearts. The sūrah then gives an example drawn from themselves and their relations with their slaves to show the stupidity of the idea of multiple deities, proving that it is based on whims and desires that are devoid of truth and knowledge. This section concludes with a directive to the Prophet to follow the clear path of truth, which is the path of an upright nature that neither alters to suit desires nor divides into sects or divergent groups.

Ikkinchi bo‘limda sura odamlarning g‘amlari va manfaatlarining beqarorligini tasvirlaydi va bunday manfaatlarning inson hayotini qurish uchun asos bo‘la olmasligini ko‘rsatadi. Odamlar yuzlanishi kerak bo‘lgan narsa – buzuq manfaatlarga moslashib egilmaydigan doimiy o‘lchovdir. Sura bunday odamlarni, ular Allohning rahmatidan bahramand bo‘lganlarida ham, musibatga uchraganlarida ham, boylik va faqirlik holatlarida ham tasvirlaydi. So‘ngra rizqlarni qanday ishlatish va qanday ko‘paytirish kerakligi haqida so‘z boradi. Shundan keyin, bu nuqtai nazardan kelib chiqib, Allohning sheriklari deb da’vo qilinadigan narsalar masalasi muhokama qilinadi: bunday sohta ilohlar hech qachon rizq bera olmasligi, hayotni boshlab berishi yoki tugatishi mumkin emasligi ko‘rsatiladi. Quruqlik va dengizda yuz bergan buzg‘unchilik odamlarning qilmishlari bilan bog‘lanadi va ularni Allohga sherik keltirgan kofir ummatlarning oqibatlari haqida o‘ylab, yer yuzini kezishga chaqiradi. Keyin Payg‘ambarga sof inson fitratidagi dinga ergashish buyuriladi, u kun kelguncha – o‘shanda har kim qilgan ishlari uchun mukofotlanadi. Birinchi bo‘limdagi kabi, sura yana koinotdan manzaralar keltiradi va haqiqiy hidoyat Allohning bergan hidoyatidir, Payg‘ambarning vazifasi esa faqat xabarni yetkazishdir, deb ta’kidlaydi. Ko‘rlarni ko‘rishga yoki karlarni eshitishga majbur qilish uning qo‘lidan kelmaydi. So‘ngra sura inson tabiati ichida yangi bir aylanishga olib boradi, insonning boshidan oxirigacha bo‘lgan rivojlanish bosqichlarini eslatadi: bolalikdagi mutlaq ojizlikdan boshlab, o‘lim, qayta tirilish va hisob-kitobni zikr qiladi hamda o‘sha kunning yangi manzarasini beradi. Bu bo‘lim va butun sura Payg‘ambarga musibatlarda sabr qilish va duch kelgan qiyinchiliklarga chidash haqidagi buyruq bilan yakunlanadi. U har doim Allohning va’dasi amalga oshishiga ishonchi komil bo‘lishi kerak. Shuning uchun u imonsizlarning gaplari bilan o‘zini bezovta qildirmasligi lozim.

In the second section the sūrah depicts the fickleness of people’s cares and interests and how these are unsuitable as a basis for building human life. What people should look to instead is a constant measure that does not bend to suit nefarious interests. It describes such people when they enjoy God’s mercy and when they are afflicted by hardship, as well as in situations of affluence and poverty. It moves on to speak of how provisions should be used and increased. It then discusses the question of God’s alleged partners from this angle, showing how such alleged deities can never provide sustenance, initiate or terminate life. It links the spread of corruption on land and sea with what people do, and directs them to go about the earth reflecting on the ends met by past communities of unbelievers who associated partners with God. It then directs the Prophet to follow the religion of pure human nature before a day comes when everyone will be rewarded for what they do. Like it did in the first section, the sūrah then provides some scenes of the universe, commenting that true guidance is that given by God, while the Prophet’s task is only to deliver his message. It is not in his power to make the blind see or the deaf hear. The sūrah then takes us on a new round within the human constitution, reminding us of the stages of man’s development from beginning to end, starting with utter weakness in childhood, before it mentions death, resurrection and judgement, giving us a new scene of that day. This section and the sūrah itself conclude with a directive to the Prophet to remain patient in adversity and to bear whatever difficulties he meets. He should always remain confident that God’s promise will be fulfilled. Hence, he must not let himself be disturbed by those who lack faith.

Ushbu surаning ruhiyati va umumiy oqimi uning asosiy mavzusiga, ya’ni odamlar ahvoli bilan hayot voqealari o‘rtasidagi yaqin aloqaga, inson hayotidagi o‘tmish, hozirgi zamon va kelajakka hamda koinot qonunlariga hissa qo‘shadi. Bu shuni ko‘rsatadiki, har bir kichik harakat, voqea, o‘sish, oqibat, muvaffaqiyatsizlik va g‘alaba o‘zaro chambarchas bog‘liq bo‘lib, aniq bir qonunga bo‘ysunadi. Bularning barchasida yakuniy hukm God’ga tegishlidir: “Qaror huquqi oldin ham, keyin ham God’ningdir.” (4-oyat) Bu haqiqat Qur’onda qayta-qayta tasdiqlanadi, chunki u Islom e’tiqodidagi asosiy haqiqat bo‘lib, barcha tushunchalar, qadriyatlar va me’yorlarning manbai hisoblanadi.

Both the ambience of the sūrah and its general flow contribute to its main theme, namely the close relation between people’s situations and life’s events; the past, present and future in human life and universal laws. This shows that every little action, event, growth, consequence, setback and victory are all closely linked, and subject to an accurate law. In all these, the final decision rests with God: “All power of decision belongs to God before and after.” (Verse 4) This truth is confirmed time after time in the Qur’ān, because it is the basic truth in the Islamic faith which gives rise to all concepts, values and standards.