Ushbu surah barcha oyatlarida bir xil qofiyani saqlaydi va butun davomida bir xil ohangni ushlab turadi. U atrofdagi koinot va uning hodisalaridan kelib chiqadigan bir qancha go'zal badiiy lavhalar bilan boshlanadi. Bu hodisalar sурahning mavzusi bo'lgan buyuk haqiqatni o'z ichiga olgan kengroq doirani tashkil etadi, ya'ni insonning tabiati, unga xos qobiliyatlari, harakatni tanlashi va o'z taqdirini belgilashdagi mas'uliyati.

This sūrah, which maintains the same rhyme in all its verses and keeps the same musical beat throughout, starts with several aesthetic touches which seem to spring out from the surrounding universe and its phenomena. These phenomena form the framework which encompasses the great truth which is the subject matter of the sūrah, namely, the nature of man, his inherent abilities, choice of action, and responsibility in determining his own fate.

Bu sura, shuningdek, Samud qavmi haqidagi hikoyaga ham ishora qiladi: ular Alloh elchisining ogohlantirishlariga nisbatan salbiy munosabatda bo‘lganlari, tuyani o‘ldirganlari va nihoyat butunlay halok bo‘lganlari haqida. Bu nafslarini poklash o‘rniga buzadigan va taqvo chegaralaridan chiqib ketadiganlarni kutayotgan umidsiz kelajakka misoldir. "Nafsini poklagan kishi najot topadi, uni xor qilgan kishi esa ziyon ko‘radi." (9-10-oyatlar)

This sūrah also refers to the story of the Thamūd and their negative attitude to the warnings they received from God’s messenger, to their killing of the she-camel, and finally their complete annihilation. This provides an example of the unpromising prospects which await those who corrupt their souls instead of keeping them pure and who do not confine themselves within the limits of piety. “Successful is the one who keeps it pure, and ruined is the one who corrupts it.” (Verses 9-10)

Quyosh va uning yorqin tongi bilan qasam, uni ergashib boradigan oy bilan qasam, uning ulug'vorligini ochib beradigan kun bilan qasam, uni pardalaydigan tun bilan qasam. Osmon va uning bino qilinishi bilan qasam, yer va uning yoyilishi bilan qasam, nafs va uni shakllantirishi hamda unga yomonlik va yaxshilikni bilish ilhom qilinishi bilan qasam. Uni poklagan kishi najot topadi, uni buzgan kishi esa halok bo'ladi. (1-10-oyatlar)

By the sun and his morning brightness, by the moon as she follows him, by the day, which reveals his splendour, by the night, which veils him. By the heaven and its construction, by the earth and its spreading, by the soul and its moulding and inspiration with knowledge of wickedness and righteousness. Successful is the one who keeps it pure, and ruined is the one who corrupts it. (Verses 1-10)

Xudo bu narsalar va koinot hodisalari bilan ham, insон joni, uning qanday yaratilgani va unga ilhom etilgani bilan qasam ichadi. Bu qasam ushbu jonzotlarga qo‘shimcha ahamiyat beradi va insonning e’tiborini ularga qaratadi. Inson bu hodisalarni mulohaza qilishi, ularning qadr-qimmatini va yaratilish maqsadini anglashga harakat qilishi lozim.

God swears by these objects and universal phenomena as He swears by the human soul, how it is fashioned and the inspiration it receives. The oath gives these creatures an added significance and draws man’s attention to them. Man ought to contemplate these phenomena and try to appreciate their value and the purpose of their creation.

Aslida insonning yuragi koinot bilan muloqot qiladigan qandaydir maxsus til mavjud. Bu til insonning tabiatining bir qismidir. Bu til tovush va talaffuzdan foydalanmaydigan tildir. Bu yuraklarga yetkaziladigan xabar va inson koinotga ilhomlantiruvchi yoki quvonchli manzara uchun qaraganda jonlanadigan ruhlarga ilhom berishdir. Shu sababli Qur’on insonni o‘rab turgan olamni tafakkur qilishga tez-tez da’vat etadi. U buni turli yo‘llar bilan qiladi: ba’zan to‘g‘ridan-to‘g‘ri, ba’zan esa ishora, bilvosita ta’sir va turtkilar orqali. Masalan, bu holatda koinotning ayrim hodisalari Allohning qasamiga mavzu qilib olingan, toki sura davomidagi mazmun uchun asos bo‘lsin. Ushbu jildda joylashgan suralarda bunday aniq ko‘rsatmalar va bilvosita ishoralar juda ko‘p uchraydi. Deyarli shunday sura yo‘qki, unda inson turli yo‘llar bilan koinot bilan sirli til orqali muloqot qilishga, uning belgilarini qadrlashga va uning xitobini tushunishga undalmasin.

There exists in fact, some kind of a special language through which the human heart communicates with the universe. This language is part of human nature. It is a language which does not use sounds and articulation. It is a communication to hearts and an inspiration to souls which come alive whenever man looks up to the universe for an inspiring or cheerful sight. Hence, the Qur’ān frequently urges man to reflect upon his surroundings. It does this in various ways, sometimes directly and sometimes with hints, incidental touches and stimuli. In this case, for example, some phenomena of the universe are made the subject of God’s oath, in order to serve as a framework for what follows in the sūrah. These explicit directives and indirect hints are very frequent in the sūrahs of the present volume. There is hardly any sūrah which does not encourage man, in one way or another, to communicate with the universe, in secret language, so that he may appreciate its signs and understand its address.

Sūra shu oyatlar bilan davom etadi va insonning asosiy haqiqatini bayon qiladi hamda bu haqiqatni koinotning turli hodisalari bilan bog'laydi, chunki inson bu uyg'un yaratilishdagi eng ajoyib mo''jizalardan biridir: «Jon va uni shakllantirgan hamda unga yomonlik va yaxshilikni anglash ilhomini bergan Zotga qasam. Uni poklagan kishi najot topdi, uni buzgan kishi esa xor bo'ldi.» (7-10-oyatlar)

The sūrah moves on to state the basic truth about man, and relates this truth to the various phenomena of the universe, for man is one of the most remarkable wonders in this harmonious creation: “By the soul and its moulding and inspiration with knowledge of wickedness and righteousness. Successful is the one who keeps it pure, and ruined is the one who corrupts it.” (Verses 7-10)

Ushbu to'rt oyat, shuningdek, oldingi sura — "Balad" surasining 10-oyati: "Va Biz unga ikki yo'lni ko'rsatdik", va "Inson" surasining 3-oyati: "Biz unga to'g'ri yo'lni ko'rsatdik, u shukr qiluvchi bo'lsin yoki nochor bo'lsin", islom ruhshunosligi tushunchasining asosini tashkil etadi. Ular "Sod" surasining insondagi ikkilikni ko'rsatuvchi oyatlarini to'ldiradi, unda aytilgan: "Rabbingiz farishtalarga dedi: "Men loydan inson yarataman. Uni shakllantirib, unga Ruhimdan puflaganimda, unga sajda qilinglar"". (38: 71–72) Bu oyatlar, shuningdek, insonning o'z amallari uchun mas'uliyati va hisobdorligini belgilovchi oyatlar bilan bog'lanadi va ularni to'ldiradi, masalan, "Al-Muddassir" surasidagi: "Har bir kishi o'zi qilgan ishi evaziga garovdadir", hamda "Ar-Ra'd" surasidagi, Xudoning insonga bo'lgan munosabati bevosita insonning o'z xulqiga bog'liqligini bildiruvchi oyat: "Alloh biror qavmning holini to'ldirmaguncha, ular o'zlaridagini o'zgartirmaguncha, o'zgartirmaydi". (13: 11) Ushbu va shunga o'xshash oyatlar islomiy insonga qarashni mukammal aniqlik bilan belgilaydi.

The basis of the Islamic concept of human psychology is outlined in these four verses, along with verse 10 of the preceding sūrah, The City, “And [We have] shown him the two paths,” and verse 3 in Sūrah 76, Man, which says: “We have shown him the right path, be he grateful or ungrateful.” They supplement the verses which point out the duality in man’s make-up in Sūrah 38, Şād, which says: “Your Lord said to the angels, ‘I am creating man from clay. When I have fashioned him, and breathed of My spirit into him, kneel down and prostrate yourselves before him.’“ (38: 7172) These verses also supplement and relate to the verses which define man’s responsibility and accountability for his actions, such as the one in Sūrah 74, The Cloaked One, which reads: “Everyone is held in pledge for whatever he has wrought,” and the verse in Sūrah 13, Thunder, which states that God’s attitude to man is directly related to man’s own behaviour: “God does not change a people’s lot until they change what is in their hearts.” (13: 11) These and similar verses define the Islamic view of man with perfect clarity.

Сура кейин ўзини бузган ва илоҳий ҳидоятга ўртасида тўсиқ қурганлар бошига тушадиган ҳалокатга мисол келтиради: «Ҳаддан ошган такаббурлик билан Самуд қавми ҳақиқатни инкор этди, қачонки уларнинг энг бадбахт кишиси ҳаракатга тушганда. Аллоҳнинг Элчиси уларга dedi: "Бу Аллоҳнинг туясидир, уни сувдан баҳраманд қилинглар". Лекин улар уни рад этдилар ва уни шафқатсизларча сўйдилар. Шу гуноҳлари учун уларнинг Парвардигори уларнинг устига азоб қамчисини юборди ва уларнинг шаҳрини ер билан яксон қилди. У (ўз ишидан) оқибатидан қўрқмайди». (11–15-оятлар)

The sūrah then gives an example of the failure which befalls those who corrupt themselves, and erect a barrier between themselves and divine guidance: “In their overweening arrogance the people of Thamūd denied the truth, when their most hapless wretch broke forth. God’s Messenger said to them: ‘It is a she-camel belonging to God, so let her have her drink.’ But they rejected him, and cruelly slaughtered her. For this their sin their Lord let loose His scourge upon them, and razed their city to the ground. He does not fear what may follow.” (Verses 11-15)

Qur’ondagi Samud qavmi va ularning payg‘ambari Solih haqidagi hikoya bir necha marta zikr etilgan. Har safar zikr etilganda uning muhokamasi berilgan. Batafsil ma’lumot olish uchun o‘quvchi ushbu jildagi 89-sura, “Al-Fajr” sharhiga murojaat qilishi mumkin. Ammo mazkur sura Samud qavmi o‘z payg‘ambarini rad etib, uni yolg‘onchilikda ayblaganini, buning sababi faqat ularning takabburligi va isyonkorligi bo‘lganini bayon qiladi. Ularning jinoyati qavmning eng bechora va eng badbaxt kishisi tuyani so‘yishga shoshilgani orqali ifodalangan. U o‘z jinoyati tufayli qavm ichidagi eng badbaxt kishidir. Payg‘ambarlari ularni oldindan ogohlantirgan edi: “Bu Allohning tuyasi, uni suvsiz qoldirmanglar”. Bu ularning mo‘jiza so‘raganlaridan keyin qo‘yilgan shart edi. Mo‘jiza shunda edi: tuya bir kuni suvni o‘ziga olar, ertasi kuni esa suvni qolgan chorva mollariga qoldirardi. Tuyada boshqa o‘ziga xos xususiyatlar ham bo‘lgan bo‘lishi mumkin, ammo Alloh bu haqda bizga xabar bermagani uchun biz batafsil to‘xtalmaymiz. Samud qavmi esa payg‘ambarlarining ogohlantirishlariga quloq solmadi va tuyani o‘ldirdi. Jinoyatni sodir etgan kishi, ya’ni eng katta gunohkor eng badbaxtdir, lekin ularning barchasi javobgar bo‘ldi, chunki ular unga qarshi chiqib, uni tanbeh bermadilar. Aksincha, uning qilmishini ma’qulladilar. Islomning asosiy tamoyillaridan biri shuki, bu dunyoda jamiyat jamoaviy mas’uliyatga ega. Bu oxiratda har kimning o‘z amallari uchun javob berishi, ya’ni shaxsiy mas’uliyat tamoyiliga zid emas. Biroq bir-biriga yaxshilikka amal qilishni maslahat berib, undashni va yomonlik hamda zulmni qoralashni ter-kamaslik gunohdir.

The story of the Thamūd and their messenger, Şāliĥ, is mentioned several times in the Qur’ān. A discussion of it is given every time it occurs. The reader may refer for further details to the commentary on Sūrah 89, The Dawn, in this volume. The present sūrah, however, states that the people of Thamūd rejected their prophet and accused him of lying simply because they were arrogant and insolent. Their transgression is represented here by the most hapless wretch among them rushing to slaughter the she-camel. He is the most wretched as a result of his crime. Their messenger had warned them in advance, saying, “It is a she-camel belonging to God, so let her have her drink.” This was his condition when they asked him for a sign. The sign was that the she-camel had the water for herself one day and left it for the rest of the cattle the next day. The she-camel must have had something else peculiar to her, but we shall not go into detail because God has not told us about it. The Thamūd, however, did not heed their messenger’s warnings but killed the she-camel. The person who perpetrated the crime, the arch sinner, is the most- wretched, but they were all held responsible because they did not take him to task. On the contrary, they applauded what he did. A basic principle of Islam is that society bears a collective responsibility in this life. This does not conflict with the principle of individual responsibility in the hereafter when everyone is answerable for his own deeds. It is a sin, however, not to counsel and urge one another to adhere to what is good and not to punish evil and transgression.