Sura shu aniq va kuchli bayon bilan boshlanadi: “Bu kitob Qodir va Hakim bo‘lgan Alloh tomonidan yuqoridan nozil qilinadi.” (1-oyat) Alloh qodir bo‘lgani uchun Uni yuqoridan nozil qilishga qodir, hakim bo‘lgani uchun esa uni nozil qilishning maqsadini biladi va bularning barchasi donolik bilan, puxta va mukammal rejaga muvofiq amalga oshirilishini ta’minlaydi.

The sūrah begins with a clear, emphatic statement: “This book is bestowed from on high by God, the Almighty, the Wise.” (Verse 1) As He is Almighty, He is able to bestow it from on high, and as He is wise, He knows the purpose of bestowing it, ensuring that it is all done in accordance with wise and elaborate planning.

Sura bu haqiqatga unchalik to‘xtalmaydi. U faqat ushbu kitob nozil qilinganining asosiy mavzusiga kirish bo‘lib, bu mavzu Allohning yagonaligini tasdiqlash, barcha ibodatni faqat Unga yo‘naltirish, imonda ixlosni ta’minlash, Unga nisbatan qilinadigan har qanday shерiklik izlarini yo‘q qilish va Unga hech qanday vositachi yoki shafoat so‘rashga ehtiyoj bo‘lmagan holda to‘g‘ridan-to‘g‘ri aloqa o‘rnatishdir.

The sūrah, however, does not dwell on this fact. It is only a prelude to its main theme, which this book has been revealed to establish, namely, God’s oneness, addressing all worship to Him alone, ensuring sincerity in faith, eliminating all traces of any alleged partnership with God and establishing direct contact with Him without any intermediary or need for intercession.

“Biz sizga ushbu vahiyni yuqoridan, haqiqatni bayon etgan holda nozil qilganmiz.” (2-oyat) Kitob haqiqat bilan nozil qilingan bo‘lsa, bu haqiqatning mohiyati Xudoning mutlaq birligidir, ya’ni butun mavjudotning asosi aynan shudir. Sura 5-oyatda shunday deydi: “U osmonlarni va yerni haqiqat asosida yaratdi.” Koinotning poydevorini tashkil etuvchi va Qur’on nozil qilinishiga sabab bo‘lgan ham aynan shu yagona haqiqatdir. Osmonlar va yerni boshqaruvchi tizimning birligi bilan tasdiqlangan, bu kitob orqali inson tiliga ko‘chirilgan yagona, izchil haqiqatdir. Bu – yagona Yaratuvchi tomonidan yaratilgan har bir narsaga muhr bosuvchi haqiqatdir.

“It is We who have bestowed on you this revelation from on high, stating the truth.” (Verse 2) The essence of the truth with which the book has been revealed is the absolute oneness of God, which forms the foundation of all existence. In verse 5 the sūrah states: “He has created the heavens and the earth in accordance with the truth.” It is all the same truth that makes up the foundation of the universe and provides the purpose for revealing the Qur’ān. It is a single, consistent truth confirmed by the unity of the system that controls the heavens and the earth, and expressed in human language through this hook. It is the truth that puts the seal on everything made by the only Creator.

Shundan so'ng, mushriklarning tavhid e'tiqodiga qarshi keltirgan murakkab xurofotining raddiyasi keladi: {«Undan o'zga do'stlar olganlar: "Biz ularga faqat bizni Allohga yaqinlashtirishlari uchun sig'inamiz", deydilar. Ular ixtilof qilgan narsalarida Alloh ular o'rtasida hukm qiladi. Alloh gunohkor, kofir kimsalarni to'g'ri yo'lga boshlamas»} (3-oyat).

Then a refutation of the complex superstition the idolaters presented in opposition to belief in God’s oneness follows: “Those who take others besides Him as their protectors say: We worship them for no reason other than that they would bring us nearer to God.’ God will judge between them concerning all matters on which they differ. God will not grace with guidance anyone who is an ungrateful liar.” (Verse 3)

Garchi ular Alloh ularni va osmonlar hamda yerni yaratganini e'tirof etgan bo'lsalar ham, bu e'tiqodni o'zining tabiiy va mantiqiy natijasiga olib bormadilar, ya'ni barcha ibodat va itoatlarini faqat Unga bag'ishlash lozimligiga amal qilmadilar. Buning o'rniga, ular farishtalar Alloh taolo qizlari, degan xurofotni o'ylab topdilar va hatto bu farishtalarga sig'inish uchun farishtalarni tasvirlovchi haykallar yasadilar. So'ngra ular al-Lot, al-Uzzo va Manot kabi haykallarga sig'inishlarini, aslida ularga ibodat qilish emas, balki Alloh taologa yaqinlashish uchun bir ishora, deb da'vo qildilar. Ular umid qilardilar: bu haykallar yoki ular ifodalagan narsalar oxir-oqibat ularning manfaatlari uchun Alloh huzurida shafoat qiladi.

Although they declared that God created them and the heavens and earth, they would not carry this belief to its natural and logical consequence which required that they devote all their worship and submission to Him alone. Instead they invented the superstition that the angels were God’s daughters and even carved statues representing angels so that they could worship these. They then claimed that their worship of these statues, such as al-Lāt, al-`Uzzā and Manāt, was not in essence devotion to them. It was merely a gesture to bring them closer to God, in the hope that these statues or what they represented would eventually intercede with God on their behalf.

Shunday qilib, sodda va tabiiy mantiqdan chetga chiqish ularni shunday yolg'on aralashmasiga olib keldi: farishtalar Allohning qizlari emas va butlar farishtalarni ifodalamaydi.

Thus, deviation from simple, natural logic landed them in such a medley of falsehood: for the angels are not God’s daughters, nor do the idols represent angels.

Xudo bunday chetga chiqishni qabul qilmaydi. U odamlar nomidan shafoatni ham qabul qilmaydi va ular Unga bunday yo‘l bilan yaqinlashishiga ruxsat bermaydi. Inson o‘z tabiatining mantig‘idan qachon chetga chiqsa, ya’ni Xudoning yagonaligiga bo‘lgan sodda imondan uzoqlashsa, u chetga chiqadi. Bu imon Islomning mohiyatidir, xuddi u barcha payg‘ambarlar tomonidan targ‘ib qilingan ilohiy dinning mohiyati bo‘lgani kabi. Hozirgi kunda dunyoning turli joylarida avliyolarga sig‘inishni ko‘ramiz, bu mohiyatan qadimgi arablarning Xudoga yaqinlashish uchun farishtalarga yoki farishtalarni ifodalovchi haykallarga sig‘inishlariga o‘xshaydi. Cheksiz ulug‘vor Xudo odamlarni Unga yaqinlashtiradigan yo‘lni belgilab qo‘ygan: bu vositachilarsiz va shafoatchilarsiz, qanday ko‘rinishda bo‘lmasin, Xudoning yagonaligiga imon keltirishdir.

Sura keyin odamlarning qalbiga ta’sir qilishga intiladi. U ularni o‘zlariga yaqin turgan hayot dalillariga, aslida ularning o‘z yaratilishidan va ularga bo‘ysundirilgan hayvonlardan kelib chiqadigan dalillarga yo‘naltiradi:

The sūrah then seeks to touch people’s hearts. It refers them to the evidence of life close by them, and in fact derived from their own creation and from the animals made subservient to them:

U sizlarni yagona nafsdan yaratdi, undan uning juftini yasadi va sizlarga sakkiz juft chorvani ato etdi. U sizlarni onalaringizning qorinlarida, uch qorong'ulik ichida, bir yaratilishdan keyin boshqasini yaratadi. Mana shu Allah emas, balki Xudo — Rabbingizdir; Mulk Unikidir. Undan boshqa iloh yo'q. Unday bo'lsa, qanday qilib haqiqatdan yuz o'girasizlar?

He has created you all from a single soul, and from it He fashioned its mate; and He has bestowed on you four kinds of cattle in pairs; and He creates you in your mothers’ wombs, one act of creation after another, in threefold depths of darkness. Such is God, your Lord: to Him belongs all dominion. There is no deity other than Him. How, then, can you lose sight of the truth? (Verse 6)

Insonning o'zi bilan bir umr o'zini kuzatsin. U o'zini yaratmagan va Olloh unga aytganidan tashqari, insoniy mavjudotni kim yaratganini ham bilmaydi. Shunga qaramay, biz barcha bir nafsdan yaratilganmiz, bir xil tabiatga va bizni yaratilgan boshqa barcha narsalardan ajratib turadigan bir xil xususiyatlarga egamiz. Bundan tashqari, har bir inson zoti bu xususiyatlarda ishtirok etadi, chunki inson nafsi barcha avlodlar va barcha jamiyatlardagi sanoqsiz million odamlarda yagonadir. Bundan tashqari, uning juftligi yoki turmush o'rtog'i ham shu mohiyatdan yaratilgan. Shunday qilib, erkaklar va ayollar o'rtasidagi barcha tafsilotlardagi farqlarga qaramay, ular bu xususiyatlarning barchasini bo'lishadi. Bu yana bir bor insoniyat uchun asl loyihaning birligini, erkak va ayol ko'rinishidagi, hamda bu yagona nafsni o'zining ikki ko'rinishi bilan yaratgan Irodaning birligini tasdiqlaydi.

Let man look at his own self. He has not created himself, nor does he know who created the human entity except for what God has told him. Yet we all originate from one soul, with one nature and the same characteristics that distinguish us from the rest of creation. Moreover, every human individual shares in these characteristics, because the human soul is one in the countless millions of humans across all generations and all communities. Moreover, its mate or spouse is also made from the same essence. Thus, despite all differences of detail between men and women, they share all these characteristics. This again confirms the unity of the original design for mankind, male and female, and the unity of the Will that created this single soul with its two manifestations.