Bu Makkiy surah, o'zidan oldingi surah kabi, qisqa oyatlardan tuzilgan bo'lib, tez zarbli ohang, ketma-ket sahnalar va son-sanoqsiz tasvirlar bilan ajralib turadi. Haqiqatan ham, u yaratadigan ta'sir ba'zan juda kuchli bo'ladi. Barcha Makka vahiylari kabi, uning maqsadi ham Islom e'tiqodini odamlarning qalbida mustahkam o'rnatish, uni butparastlik va shirkdan barcha izlardan poklashdir. Shu bilan birga, u o'sha davrda Arabiston jamiyatida keng tarqalgan muayyan shirk shakliga murojaat qiladi va uning yolg'onligini fosh etish uchun uzoq to'xtaydi. Bularning barchasi bitta da'voda jamlangan: go'yo Alloh jinlarga uylangan, ular esa Unga farishtalarni qizlar sifatida bergan.

This Makkan sūrah, like the one before it, is composed of short verses and is characterized by fast beats, successive scenes and a myriad of images. Indeed, the effect it produces is at times very intense. Like all Makkan revelations, its aim is to establish the Islamic faith firmly in people’s hearts, purging it of any traces of idolatry and polytheism. In this respect, however, it addresses a particular form of polytheism which prevailed in Arabian society at the time, pausing long to expose its falsehood. All this is summed up in the allegation that God married the jinn, who subsequently gave Him the angels as His daughters.

Sura bu xurofotga qattiq hujum qiladi va uning bema'niligini hamda asossizligini fosh etadi. Ushbu mavzu alohida e'tiborga olinganligi sababli, sura avvalo ba'zi turdagi farishtalarni zikr qilishdan boshlanadi: "Saf-saf tizilganlar bilan, ogohlantirib haydovchilar bilan, zikr tilovat qiluvchilar bilan qasam ichaman." (1-3-oyatlar) Buning ortidan shaytonlar haqida gap boradi: ularni yuqoridagilarning gaplarini eshitishdan to'sish uchun yonuvchi olovlar bilan quvib urishadi. Agar ular johiliyat xurofotlarida tasvirlanganidek mavqeda bo'lganlarida, bunday quvilmas edilar. Do'zax o'rtasida o'sadigan daraxtning mevasi shaytonlarning boshlariga o'xshatiladi. Oxirida bu xurofot qat'iy va aniq rad etiladi: "Ularga so'ra: Rabbingga qizlar, ularga esa o'g'illar tegishlimi? Yoki Biz farishtalarni ularning huzurida ayol qilib yaratganmidik? Ular o'z yolg'onlari bilan: «Alloh farzand ko'rdi», deydilar. Albatta, ular yolg'onchilardir. Yo U o'g'illar o'rniga qizlarni tanlab olganmi? Sizlarga nima bo'ldi, qanday hukm qilasizlar? Ibrat olmaysizlarmi? Yoki sizlarda aniq dalil bormi? Agar rostgo'y bo'lsangiz, kitobingizni keltiring! Ular Uning bilan jinlar o'rtasida qarindoshlik borligini da'vo qiladilar. Holbuki, jinlarning o'zlari ham hisob-kitob uchun (Alloh huzuriga) keltirilishlarini bilurlar. Alloh ular ta'riflagan narsalardan pokdir, ulug'dir."

The sūrah attacks this superstition heavily, exposing its stupidity and lack of substance. Furthermore, because this topic is given prominence, the sūrah begins by mentioning some types of angels: “By the [angels] ranged in ranks, who rebuke reproachfully, and recite God’s word.” (Verses 1-3) This is followed by mention of the devils and how they are targeted by piercing flames to prevent them from eavesdropping on those on high. Had they been in the position given them in ignorant superstitions, they would not have been chased in this way. The fruit of the tree growing in the midst of hell is likened to devils’ heads. At the end, this superstition is strongly and decisively refuted: “Now ask the unbelievers if it be true that your Lord has daughters, while they would have sons? Or is it that We have created the angels female in their presence? Out of their falsehood they say: ‘God has begotten children.’ They are lying indeed. Would He then choose daughters in preference to sons? What is the matter with you? How do you make your judgement? Do you not reflect? Or do you, perhaps, have a clear authority? Bring your scriptures, if you are speaking the truth! They claim that He has kinship with the jinn; yet the jinn themselves know that they will be brought [before God] for judgement. Limitless is God in His glory, above all what people attribute to Him.” (Verses 149-159)

Ushbu surada bu alohida shirk shakli bilan kurashishdan tashqari, Makka suralarida muhokama qilinadigan imon masalalarining o‘sha-o‘sha mavzulari ham ko‘tarilgan. U Xudoning yagonaligini koinotdan olingan dalillar bilan tasdiqlaydi: “Albatta, sizning Xudoyingiz yagonadir, osmonlar va yerning hamda ular orasidagi barcha narsaning Rabbi, quyosh chiqadigan barcha joylarning Rabbidir.” (4-5-oyatlar)

In addition to dealing with this particular form of idolatry, the sūrah tackles the same issues of faith discussed in other Makkan sūrahs. It confirms God’s oneness, citing evidence from the universe: “Most certainly your God is One, Lord of the heavens and the earth and everything between them, Lord of all the points of sunrise.” (Verses 4-5)

Qiyomat kuni tasvirlanadigan sahnada aytiladiki, oxiratda jazolanadiganlarning jazo olishiga sabab shirk ekan: «O'sha kuni ular barchasi umumiy azobda sherik bo'lurlar. Biz jinoyatkor kishilarga shunday muomala qilamiz. Ularga: “Allohdan o'zga iloh yo'q”, deyilganda, takabburlik bilan yuz o'girar edilar va: “Biz bir devona shoir uchun ma'budlarimizni tark etamizmi?” der edilar. Darhaqiqat, u haqni keltirdi va oldingi payg'ambarlarni tasdiqladi. Siz albatta alamli azobni totasiz, faqat qilgan amallaringizning jazosini olasiz», (33–39-oyatlar).

As it draws a scene of the Day of Judgement, it specifies that idolatry is the reason why those punished in the hereafter receive their punishment: “On that day, they all will share in the common suffering. Thus shall We deal with all the guilty ones. Whenever they were told, ‘there is no deity other than God,’ they would turn away in arrogance, and would say: Are we to forsake our deities for the sake of a mad poet?’ For certain, he has brought the truth, and confirmed the earlier messengers. You will indeed taste grievous suffering, being requited only for what you used to do.” (Verses 33-39)

Ushbu sura, shuningdek, qayta tirilish, hisob-kitob va mukofot haqida ham so‘zlaydi. Butparastlarning ularga qayta tirilishlari aytilganda bergan javobini eslatib, sura ularning shunday deyishini bayon etadi: "Bu faqat ochiq sehrdir. Nahotki biz o‘lib, tuproq va suyakka aylanganimizdan keyin qayta tiriltirilsak? Ehtimol, ota-bobolarimiz ham?" (15–17-oyatlar)

The sūrah also speaks about resurrection, reckoning and reward. Referring to the idolaters’ reaction when they are told that they will be brought back to life, it states that they say: “This is nothing but plain sorcery. What! After we have died and become mere dust and bones, shall we be raised back to life? And perhaps our forefathers?” (Verses 1517)

U gap qiyomat kunining batafsil tasviri bilan davom etadi — unda obrazlar, harakatlar, munosabatlar va kutilmagan holatlar to‘la.

It follows this with a detailed scene of the Day of Judgement, full of images, movements, reactions and surprises.

Vahiy va risolat masalasiga ham ishora qilinadi, bunda kofirlarning shunday degani keltiriladi: "Biz bir devona shoir uchun ilohlarimizni tark etamizmi?" (36-oyat)

Reference is also made to the question of revelation and the message, quoting the unbelievers as saying: “Are we to forsake our deities for the sake of a mad poet?” (Verse 36)

U haqiqatda u haqiqatni olib keldi va oldingi elchilarni tasdiqladi. (37-oyat) Bu esa payg'ambarlikning haqiqiy mohiyatini bayon etadi: «Albatta, u haqiqatni olib keldi va oldingi elchilarni tasdiqladi.» (37-oyat)

It states the true nature of prophethood: “For certain, he has brought the truth, and confirmed the earlier messengers.” (Verse 37)

As the sūrah describes the attitude of the idolaters, how far astray they go, as well as their rejection of the truth, it mentions a series of earlier messengers: Noah, Abraham and his sons, Moses and Aaron, Elijah, Lot and Jonah. These accounts show clearly how God grants His grace to His messengers, how He supports them against their enemies and how He inflicts punishment on those who deny the truth: “Most of the people of old went astray before them; although We had sent them warners. Behold what happened in the end to those that had been warned. Not so God’s true servants.” (Verses 71- 74) The story of Abraham and his son Ishmael, the sacrifice and the ransom, is given special prominence as it paints obedience and submission to God in their most profound form. Indeed, such submission equates with attaining the summit that can only be reached through pure faith, one which elevates people to a splendid horizon.

As the sūrah describes the attitude of the idolaters, how far astray they go, as well as their rejection of the truth, it mentions a series of earlier messengers: Noah, Abraham and his sons, Moses and Aaron, Elijah, Lot and Jonah. These accounts show clearly how God grants His grace to His messengers, how He supports them against their enemies and how He inflicts punishment on those who deny the truth: “Most of the people of old went astray before them; although We had sent them warners. Behold what happened in the end to those that had been warned. Not so God’s true servants.” (Verses 71- 74) The story of Abraham and his son Ishmael, the sacrifice and the ransom, is given special prominence as it paints obedience and submission to God in their most profound form. Indeed, such submission equates with attaining the summit that can only be reached through pure faith, one which elevates people to a splendid horizon.

Surada turli masalalarning bayon etilishi bilan birga turli xil ta'sirlar kuzatiladi.

A wide range of effects accompany the presentation of different issues in the sūrah.

Bir nechasini aytish kifoya, biz osmonlarni, yulduzlarni, sayyoralarni va teshib o'tuvchi alangalarni ko'ramiz: «Biz dunyoga eng yaqin osmonni yulduzlar bilan bezadik va uni har bir isyonkor shaytondan saqladik. Shunday qilib, ular yuqoridagilarni eshitolmaydilar, balki har tomondan qaytariladilar, quvib chiqariladilar va ularga doimiy azob tayyorlangan. Agar ulardan kimdir o'g'irlab biror parcha olsa, uning ortidan teshib o'tuvchi alanga quvadi». (6-10-oyatlar)

To mention but a few, we see the skies, stars, planets and piercing flames: “We have adorned the skies nearest to the earth with stars, and have made them secure against every rebellious devil. Thus, they cannot eavesdrop on the ones on high, but shall be repelled from all sides, driven away, with lasting suffering in store for them. If any of them stealthily snatches away a fragment, he will be pursued by a piercing flame.” (Verses 6-10)

Qiyomat kuni tasvirlangan sahnalarda, uning dahshatli voqealari va ulardan kelib chiqadigan kuchli ta'sirlarda maxsus effektlar ham berilgan. Bu sahnalar o'ziga xos xususiyatga ega bo'lib, bu jihat keyinroq ushbu oyatlarni batafsil muhokama qilganimizda alohida ta'kidlanadi.

Special effects are also provided in the scenes that portray the Day of Judgement, its surprises and the strong reactions that ensue. These scenes are rather unique and this aspect will be highlighted later when we discuss those verses in detail.

Surada keltirilgan hikoyalar, ayniqsa, Ibrohim va uning o'g'li Ismoil qurbonlik qilish uchun yo'lga chiqqan voqeasi yanada kuchli ta'sir beradi. Bu yerda ta'sir eng yuqori darajaga yetadi va qalbimizni kuchli larzaga soladi.

Further effects are provided by the stories the sūrah relates, most particularly that of Abraham and his son Ishmael as they proceed to give the sacrifice. Here, the effects are at their highest, strongly shaking our hearts.

Sura ham o‘ziga xos ohangi bilan ajralib turadi, bu ohang u tasvirlayotgan manzaralar va sahnalarga, shuningdek, u qo‘llagan uslubga va ta’kidlashni istagan ma’nolarga eng mos keladi.

The sūrah is also characterized by its distinctive rhythm which is most suited to the images and scenes it portrays as also to the style it adopts and the meanings it wants to emphasize.

Sūra mazkur uch qismga bo‘linadi. Birinchi qism kirish bo‘lib, unda Allohni tasbeh aytuvchi uch turdagi farishtalar, quyoshning barcha chiqish nuqtalarining Rabbi, osmonlarni yulduzlar bilan ziynatlagan Zot haqida so‘z boradi. So‘ngra jinlar haqida gap ketadi: ular yuqoridagilarning gaplarini o‘g‘ri quloq solib eshitishga harakat qiladilar va shuning uchun otilib turuvchi olovli yulduzlar bilan quvg‘in qilinadilar. Ularga savol qilinadi: yaratilishi jihatidan ular qiyinroqmilar yoki Alloh yaratgan boshqa mavjudotlar, jumladan farishtalar, osmonlar, jinlar, sayyoralar va olovlar qiyinroqmi? Bu esa ularning tirilish haqidagi gaplarini rad etishga olib keladi, uning behudaligini ko‘rsatadi va ular ishonishga qiynalgan narsani tasdiqlaydi. Bundan keyin tirilish, hisob-kitob, mukofot va jazoning uzun va o‘ziga xos tasviri keladi.

The sūrah can be divided into three parts. The first includes the opening describing the three types of angels who glorify God, the Lord of all points of sunrise, who adorned the skies with stars. It then mentions the jinn and how they try to eavesdrop on those on high and who are then targeted by piercing flames. A question is then put to them: are they more difficult to create than the other beings God created, including angels, the skies, the jinn, planets and flames? This leads to a refutation of what they used to say about resurrection, showing its absurdity, and confirming what they used to find difficult to believe. This is followed by a long and unique image of resurrection, reckoning, reward and punishment.

Ikkinchi qismda, adashganlar faqat ogohlantirilgan, lekin ularga e'tibor bermagan avvalgi kofirlarning izidan borganliklari zikr qilinadi. Nuh, Ibrohim, Muso, Horun, Ilyos, Lut va Yunus qavmlarining hikoyalari keltiriladi va har bir holatda ikki tomonning oxirgi taqdiri ko'rsatiladi.

The second part mentions how those who were erroneous only followed in the footsteps of the unbelievers of old who received warnings, but paid no heed. It gives accounts of the people’s of Noah, Abraham, Moses, Aaron, Elijah, Lot and Jonah, showing the ends met by the two parties in each respect.

Oxirgi qismda jinlar va farishtalar haqidagi xurofot e'tiborga olinadi. Unda Xudoning o'z elchilariga bergan g'alaba va'dasi aniq bayon etilgan: "Albatta, Bizning so'zimiz bandalarimiz – elchilarga avvaldan berilgan: ular albatta yordam topguvchilardir va Bizning qo'shinimiz, albatta, g'olib bo'luvchidir". (171-173-oyatlar) Sura Xudoni ulug'lash, Unga nisbat berilgan barcha soxta da'volarni rad etish, Uning elchilariga salom yo'llash va Uni Oliy Rabb sifatida maqtash bilan yakunlanadi: "Rabbing – qudrat egasi bo'lgan Rabbing – ular Unga nisbat berayotgan narsalardan poklangandir. Elchilarga salom bo'lsin!"

In the last part, the superstition concerning the jinn and the angels is brought into focus. It states clearly God’s promise of victory to His messengers: “Our word has already been given to Our servants the messengers: it is they who will be helped, and it is Our forces who will surely be victorious.” (Verses 171-173) The sūrah closes on a special note glorifying God, denying all false claims about Him, greeting His messengers and praising Him as the Supreme Lord: “Limitless in His glory is your Lord, the Lord of almightiness, above all what people attribute to Him. And peace be upon all His messengers.

"Barcha hamd olamlarning Parvardigori bo‘lgan Allohga xosdir." (180-182-oyatlar) Note: the translation uses "Alloh", but per your rules the word for God should be written as "Xudo" in Uzbek, not "Allah". Corrected: "Barcha hamd olamlarning Parvardigori bo‘lgan Xudoga xosdir." (180-182-oyatlar)

All praise is due to God, the Lord of all the worlds.” (Verses 180-182)