Al-Waqi‘ah, Muqarrar bo‘ladigan voqea, ushbu makkiy surahga berilgan nom bo‘lib, u o‘z mavzusini izohlaydi. Surahda muhokama qilinadigan asosiy masala – qayta tirilish. Surah, xususan, uni shubha bilan qarayotganlarning, Qur’onni inkor qilayotganlarning va Allohga sherik keltirayotganlarning dalillarini rad etadi. Ular doim shunday deb hayron bo‘ladilar: “Biz o‘lib, faqat tuproq va suyaklarga aylanganimizdan keyin, qayta tiriltirilamizmi? Ota-bobolarimiz ham-mi?” (47-48-oyatlar). Shu sababli surah qayta tirilishni tasvirlashdan boshlanadi va uning sodir bo‘lishini mutlaqo aniq qiladigan, shubhaga o‘rin qoldirmaydigan al-Vaqi‘ah nomini beradi: “Sodir bo‘lishi aniq narsa yuz berganda, uning yuz berganini hech kim inkor etolmaydi”(1-2-oyatlar). U o‘sha kunni boshqa barcha kunlardan ajratib turuvchi voqealarni ta’kidlaydi: odamlarning holatlari butunlay o‘zgaradi, yer yuzining ko‘rinishi ham shunday. Bu dahshatli voqealar boshqacha yer va butunlay yangi qadriyatlarni vujudga keltiradi: “Ba’zilarini past qiladi, boshqalarini yuksaltiradi. Yer shiddat bilan silkitilganda, tog‘lar parchalanib, mayda changga aylanib tarqalganda, siz uch toifaga bo‘linasiz” (3-7-oyatlar).

Al-Waqi ‘ah, The Inevitable Event, is the name given to this Makkan surah explaining its subject matter. The main issue discussed is resurrection. The surah specifically refutes the argument of those who doubt it, denying the Quran and associating partners with God. They always wonder: “ What! When we have died and become mere dust and bones, are we to be raised up again? And our forefathers, too?19 (Verses 47-48) Therefore, the surah begins by describing resurrection, giving it a name, al-wdqi'ah, that makes its happening absolutely clear, leaving no room for doubt: “ When that which is certain to happen will have come to pass no one will then deny its having come to pass?1 (verses 1-2) It highlights the events that distinguish that day from all others: peoples positions are totally changed, as is the earths appearance. These fearful events produce a different earth and entirely new values: “abasing [some], exalting [others]. When the earth is violently shaken and the mountains crumble away and scatter abroad into fine dust, you shall be divided into three classes?1 (Verses 3-7)

Sura shundan keyin uchta toifaning taqdirini bayon qiladi: oldinga o'tganlar, o'ng tomondagilar va chap tomondagilar. U ularning olgan in'om-ne'matlari yoki azob-uqubatlari haqida juda batafsil tasvir beradi. Bu bizda hammasi albatta yuz berishiga ishonch hosil qiladi, ayniqsa har bir tafsilot ko'z o'ngimizda namoyon bo'lgani uchun. Kofirlarga o'z taqdirini va mo'minlarning taqdirini ko'rsatiladi hamda ularning azobi tasvirlanganidan so'ng ular haqida aytiladigan gaplarni eshittiriladi: "Ilgari ular ortiqcha hashamatga berilib, og'ir gunohda davom etardilar va: "Nahotki biz o'lib, tuproq va suyakka aylanganimizdan keyin qayta tiriltirilsak? Ota-bobolarimiz ham-ku!" derdilar" (45–48-oyatlar). Bu tasvir jazo hozir ijro etilayotgandek taassurot qoldiradi, dunyodagi hayot esa allaqachon o'tib ketgandek, faqat ayrim odamlarning turmush tarzi qanchalik xunuk va nafratli ekanini ko'rsatish uchun eslatilgandek tuyuladi.

The surah then describes the fates of these three classes, the ones to the fore, those to the right and those to the left. It gives us a very detailed description of what they receive of favours and blessings, or misery and suffering. This makes us feel that it will all undoubtedly happen, and especially as every detail is set before our eyes. The unbelievers are made to see their fate and that of the believers and hear what is said about them after detailing their misery: "In times gone by, they overindulged in luxury and persisted in heinous sin, saying, 'What! When we have died and become mere dust and bones, are we to be raised up again? And our forefathers, too?” (Verses 45-48) The description gives the impression that the punishment is being meted out now and that life on earth is long gone, mentioned only to show how hideous and repugnant some people s way of life was.

Sura shu yerda birinchi qismining tugaydi. Ikkinchi qismi iymon masalasini butunlay muhokama qiladi, asosan esa asosiy mavzuga, ya'ni qiyomatga alohida e'tibor beradi. Shundan so'ng sura bir qator juda ta'sirchan lavhalarni keltiradi, ular har bir kishi, qanday muhitda yashashidan va tajribasi qanday bo'lishidan qat'i nazar, bilib va ko'rib turgan narsalarga ishora qiladi. Sura har bir insonning hayot yo'lining boshlanishini maniy suyuqligi bilan bog'laydi va uning o'limini yangi avlodning kelishi bilan almashinishi sifatida ko'rsatadi. Bu esa ikkinchi hayotning dalili sifatida keltiriladi; u ular bilgan birinchi hayot kabi osondir va oddiydir. Keyin sura o'simliklar va dehqonchilik keltirgan dalilni bayon qiladi: bu Allohning irodasi bilan ma'lum bir hayot shaklining boshlanishidir. Agar U xohlaganida, bu sodir bo'lmas edi va meva bermas edi. Keyin suv keltiriladi; bu mahsulot barcha hayot uchun zarurdir. Uning mavjudligi to'liq Allohning irodasiga bog'liqdir, chunki bulutlardan uni yuboradigan Aynan Uning O'zidir. Agar U xohlaganida, uni sho'r qilib qo'yardi va hayotni vujudga keltirish yoki uni saqlab qolish uchun yaroqsiz bo'lardi. Nihoyat, olov uning asosiy materiali bo'lgan daraxtlar bilan birga keltiriladi. Shu o'rinda ular shubha qilgan do'zax olovi haqida ogohlantirish beriladi. Bu tasvirlarning barchasi ularga tanish, ular faqat bularning Allohning irodasi bilan qanday vujudga kelishi haqida o'ylab ko'rishlari so'raladi.

Thus ends the first part of the surah. The second part discusses the question of faith in its entirety, placing particular emphasis on the main topic, i.e. resurrection. The surah then makes a number of highly effective touches, pinpointing matters that all people know and see, whatever their environment and level of experience. It cites the beginning of each person’s life journey with the discharge of semen, and shows their death only to be replaced by a new generation. This is cited as evidence of the second life, which is just as easy and simple as the first one, which they all know. The surah then cites the evidence provided by plants and agriculture, which is an initiation of a certain form of life by God’s will. Had He willed, it would not have come about and would not have yielded its fruit. Next, water is cited; this commodity is necessary for all life. Its availability is totally dependent on God’s will since it is He who sends it down from the clouds. Had He willed, He would have made it salty, unsuitable for bringing about or sustaining life. Finally, fire is cited together with its basic material, the trees. At this point, a warning is given reminding them of the fire of hell which they doubt. All these images are familiar to them, and they are only asked to reflect on how they come about by God’s will.

Bu qismda ham Qur’on haqida so‘z boradi: u ular uchun muqarrar voqeani xabar beradi, shunga qaramay ular uning ogohlantirishlariga shubha bilan qaraydilar. Shundan so‘ng juda jiddiy qasam keltiriladi, bu vahiylar saqlangan bir yozuvdagi ulug‘ o‘qish ekanini, uni faqat poklangan farishtalargina tegizishini ta’kidlaydi.

This part also speaks about the Qur’an, which tells them about the inevitable event yet still they doubt its warnings. A very serious oath follows, emphasizing that these revelations constitute a noble reading preserved in a well-guarded record, touched only by purified angels.

Sura yakunlanayotgan ekan, u inson o‘limga yaqin holatda — jonı tomog‘iga kelib qolgan paytdagi ahvolni juda kuchli bir manzara bilan chizib beradi. Uning atrofidagilar ojiz turadilar va yordam bera olmaydilar. Ular ichida nima bo‘layotgani va bu odamga nima yuz berayotganini bilmaydilar. U bu dunyodan ketayotgan paytda, undan boshqa hech kim, faqat Alloh emas, balki Xudo unga biror narsa qila oladi. U o‘zining oldidagi yo‘lni ko‘radi, ammo ko‘rayotgan narsasi haqida hech narsa deya olmaydi.

As the surah draws to a close, it paints a very powerful scene of man’s situation at the point of death, when his soul is in his throat. All those around him stand helpless, unable to assist. They know nothing about what is happening inside or to this person. As he is about to depart this life, none other than God can do aught to him. He sees his path ahead, but he cannot say anything about what he sees.

Ushbu sura haqiqiy xabarni qayta ta'kidlash bilan yakunlanadi va Ulug' Xudoni yanada ulug'lash bilan davom etadi: "Albatta, bu shubhasiz haqiqatdir."

The surah concludes by re-emphasizing the true news, adding further glorification of God, the Supreme: “ This is surely the indubitable truth.

{Endi, Eng Oliy Rabbingning nomini poklab ulug'la.} (95-96-oyatlar). Shunday qilib, boshlanish bilan tugash o'rtasida mukammal uyg'unlik ta'minlanadi.

Extol, then, the glory of the name of your Lord, the Supreme. ” (Verses 95-96) It thus ensures that the beginning and the end form a perfect harmony.