Ushbu surada bayon etilgan asosiy haqiqat shundaki, Alloh insonga to'g'ri tabiat ato etgan.

The basic fact outlined in this sūrah is that God has given man an upright nature.

Bu aslida imonning tabiatiga to‘la mos keladi. Imon bilan u o‘zining eng yuksak kamolotiga erishadi. Ammo inson bu to‘g‘ri tabiatdan va imonning to‘g‘ri yo‘lidan chetga chiqsa, u eng past jarlikka cho‘kib ketadi.

This is essentially in perfect harmony with the nature of faith. With faith it attains its ultimate perfection. But when man deviates from this upright nature and from the straight path of faith he sinks into the lowest abyss.

Xudo bu gapning to‘g‘riligiga anjir, zaytun, Sino tog‘i, Tur Sinin va xavfsiz shahar Makka, al-balad al-amin bilan qasam ichadi. Qur’onning bu qismidagi ko‘plab suralarda biz allaqachon ko‘rganimizdek, bu qasam unda keltirilgan asosiy haqiqatlarga mukammal mos keladigan asosdir.

God swears to the validity of this by the fig, tin, the olive, zaytūn, Mount Sinai, Ţūr Sīnīn and the secure city of Makkah, al-balad al-amīn. As we have already seen in many sūrahs in this part of the Qur’ān, this oath is the framework which perfectly fits the essential facts presented within it.

Sinay tog'idagi Tur — Muso alayhissalomga ilohiy chaqiriq kelgan tog'dir.

The Tar in Sinai is the mountain on which Moses received his divine summons.

Xavfsiz shahar — Makka bo‘lib, unda Ka’ba, Xudoning daxlsiz uyi joylashgan. Ikkisining diniy va imon bilan bog‘liqligi ravshan. Ammo anjir va zaytun bilan bunday bog‘liqlik unchalik aniq emas. Ularning ma’nosi haqida ko‘plab fikrlar bildirilgan. Aytilishicha, anjir jannatdagi anjir daraxtini anglatadi, uning barglari bilan Odam va uning xotini Momo Havo sharmgohlarini yopishga harakat qilganlar. Yana bir fikrga ko‘ra, u Nuh kemasi quruqlikka tekkan tog‘dagi anjir daraxti paydo bo‘lgan joyni anglatadi.

The secure city is Makkah, which houses the Ka`bah, God’s inviolable house. The relationship between the two on the one hand and religion and faith on the other is obvious. But a similar relationship is not readily clear with regard to the figs and olives. Suggestions as to the significance of these are numerous. It is said that the fig refers to the fig tree in heaven, with the leaves of which Adam and his wife, Eve, tried to cover their private parts. Another suggestion is that it refers to the place where the fig tree appeared on the mountain where Noah’s ark landed.

Zaytun (zaytun) ga kelsak, bu so'z Quddusdagi Tūr Zaitā tog'ini anglatadi, deb taxmin qilinadi. Shuningdek, u Quddusning o'zini anglatadi, deb ham aytiladi. Yana bir taxmin shuki, bu Nuh (alayhissalom) kemadan oziq-ovqatlar holatini tekshirish uchun yuborgan kaptar olib kelgan zaytun shoxiga ishora qiladi. Kaptar zaytun shoxini olib kelganda, Nuh yerning ko'rinib qolganini va o'simliklar o'sayotganini bilgan.

Surada asosiy haqiqat quyidagi oyatlarda mujassam: "Darhaqiqat, Biz insonni eng go'zal suratda yaratdik, so'ngra uni eng past darajaga tushirdik, faqat iymon keltirib, yaxshi amallar qilganlar bundan mustasno; ularga uzilmas mukofot bor." (4-6-oyatlar)

The essential fact of the sūrah is embodied in the verses: “We indeed have created man in the finest form, then We brought him down to the lowest of the low, except for those who believe and do good deeds; for theirs shall be an unfailing recompense.” (Verses 4-6)

Xudo o‘zining barcha yaratiqlarini mukammal qilgan; Qur’on bu yerda va boshqa joylarda insonning mukammal shakl bilan yaratilganiga alohida e’tibor qaratar ekan, bu inson Xudoning alohida g‘amxo‘rligiga sazovor bo‘lganini aniq ko‘rsatadi. Bundan tashqari, inson o‘zining to‘g‘ri tabiatini buzgan va bosh egib yurgan fasodlariga qaramay, Xudoning unga bo‘lgan g‘amxo‘rligi Xudo insonga koinotda alohida martaba va alohida mavqe bergan ekanligidan dalolat beradi. Xudoning g‘amxo‘rligi insonning juda murakkab jismoniy tuzilishi va uning noyob ruhiy hamda aqliy tuzilishini shakllantirishda eng aniq namoyon bo‘ladi.

God has perfected all His creation; and the special emphasis laid here and elsewhere in the Qur’ān on man’s being endowed with perfect form shows clearly that man has enjoyed extra divine care. Moreover, God’s care for man, despite his distortion of his upright nature and the corruption he indulges in, suggests that God has given him special rank and special weight in the universe. God’s care is most clearly apparent in the moulding of man’s highly complicated physical structure and his unique spiritual and mental make-up.

Ushbu o‘rinda e’tibor insonning ma’naviy fazilatlariga qaratilgan, chunki aynan ular insonni o‘z fitratidan chetga chiqib, Allohga iymonni tark etganida eng past darajaga tushiradi. Shubhasiz, insonning jismoniy tuzilishi bunday past darajaga tushmaydi. Bundan tashqari, insonning yaratilishidagi ustunlik eng aniq tarzda uning ma’naviy fazilatlarida namoyon bo‘ladi. U shunday yaratilganki, eng oliy martabadagi farishtalardan ham yuqori darajaga erisha oladi. Bu Payg‘ambarimiz ﷺning osmonga mi’roj qilish hikoyasida yaqqol ko‘rsatilgan. Shunda Jabroil bir daraja joyda to‘xtadi, Muhammad ﷺ esa inson bo‘lgan holda ancha yuqoriga ko‘tarildi.

The emphasis here is on man’s spiritual qualities since these are the ones which drag man down to the most ignoble state when he deviates from his upright nature and turns away from belief in God. Needless to say, man’s physical structure does not sink to such a low level. Moreover, the superiority of man’s creation is most clearly apparent in his spiritual qualities. He is made in such a way as to be able to attain a sublime standard, superior to that of the highest ranking angels. This is illustrated in the story of the Prophet’s ascension to heaven. Then, Gabriel stopped at a certain level and Muĥammad, human as he was, was elevated much higher.