Tortib oladiganlarga qasam, qattiq tortib olganlarga; suzib o‘tadiganlarga qasam, yengil suzib o‘tganlarga; shiddat bilan oldinga intiladiganlarga qasam, va ishlarni tartibga soladiganlarga qasam. (1-5-oyatlar)
By those that pluck out vehemently, and those that move forward rapidly; by those that float along at ease, and those that outstrip swiftly, and those that conduct matters. (Verses 1-5)
Ba'zi sharhchilar ushbu oyatlarda: kuchli tortib oluvchi, yengil va tez harakat qiluvchi, dunyo bo'ylab suzib yuruvchi, imonga intilishda boshqa mavjudotlardan o'zib ketuvchi va Allohning amrlarini bajaruvchi hamda o'ziga topshirilgan ishlarni boshqaruvchi farishtalar nazarda tutilgan, deydilar. Boshqa sharhchilar esa bu oyatlar orbitalarini bosib o'tayotganda chiquvchi, tez fazalarda harakatlanuvchi, fazoda suzuvchi, tez yugurishda boshqalardan o'zib ketuvchi va Alloh tomonidan ularga topshirilgan, yer hayotiga ta'sir etuvchi ma'lum hodisa va natijalarni yuzaga keltiruvchi yulduzlar haqida, deb hisoblaydilar. Uchinchi guruh sharhchilarning fikricha, tortib oluvchilar, yuguruvchilar, suzuvchilar va o'zib ketuvchilar yulduzlarni, ishlarni boshqaruvchilar esa farishtalarni anglatadi. Yana bir guruh esa dastlabki uchtasi yulduzlar, o'zib ketuvchilar va ishlarni boshqaruvchilar farishtalar, deb hisoblaydi.
Some commentators say of these verses that they refer to the angels who pluck out souls vehemently, move along with ease and speed, float along as they move in the outer world, outstrip other creatures to embrace the faith and carry out God’s commands and conduct whatever affairs they are charged with. Other commentators maintain that they refer to the stars which come on as they traverse their orbits, move rapidly in phases, float in space, outstrip others as they run fast and bring about certain phenomena and results which are entrusted to them by God and which affect life on earth. A third group of commentators are of the view that the pluckers, runners, floaters and outstrippers refer to the stars while the conductors of affairs are the angels. Another group believe that the first three are the stars while the outstrippers and conductors of affairs are the angels.
Bu atamalar nimani anglatishidan qat'i nazar, ularning bunday tarzda zikr qilinishi hayratlanish va qo'rqinchli bir narsa kutilayotgani hissini uyg'otadi. Shunday qilib, ular sura boshidayoq ko'nglimizni birinchi va ikkinchi zilzilalarning hamda surada keyinroq zikr qilinadigan dahshatli voqeaning qo'rqinchli bayoniga tayyorlaydi.
Whatever the referents of these terms are, their mention in this particular way produces a shock and a feeling of expectation of something fearful. Thus, they contribute, right at the outset, to preparing our minds for the frightening account of the first and second quakes and of the overwhelming event mentioned later in the sūrah.
Balki, bu oyatlarni batafsil sharhlab, muhokama qilishga urinmaslik yaxshiroqdir. Ehtimol, bu oyatlarning o'z ta'sirini tabiiy ravishda namoyon etishiga imkon berish samaraliroqdir.
Perhaps it is better not to go into great detail in trying to explain and discuss these verses. It is perhaps more fruitful to let these verses produce their effect naturally.
Qur’on o‘z maqsadiga — insonlarning qalbini uyg‘otishga — turli yo‘llar bilan erishishga intiladi. Agar biz shunday qilsak, biz shunchaki `Umar ibn al-Xattobning yo‘lini tutgan bo‘lamiz. U bir safar 80-surani, “Ta’vilmoq” surasini o‘qidi. U {“Va mevali daraxtlar va o‘t-o‘lanlar”} degan oyatga yetganda, o‘ylanib qoldi: “Biz fākihah, ya’ni mevali daraxtlarni bilamiz, ammo abbā nima?” Keyin o‘zini tanbeh berib dedi: “Ey Ibn al-Xattob, bugun sen juda ham ortiqcha nozikka aylanib ketding! Xudoning kitobida ishlatilgan bir so‘zning ma’nosini bilmasliging nimaga zarar qiladi?” So‘ng atrofdagilarga dedi: “Bu kitobdan tushunganingizga amal qilinglar; tushunmaganingizni esa qo‘ying.” Uning bu so‘zi odamlarni, ishonchli dalilsiz, o‘zlariga noaniq bo‘lgan narsalarni tushuntirishga urinishdan qaytarish maqsadida aytilgan bo‘lib, Xudoning so‘zlariga nisbatan ehtirom munosabatini ifodalaydi. Darhaqiqat, ba’zi so‘z va iboralar ma’lum bir maqsadni amalga oshirish uchun ataylab noaniq qoldirilgan bo‘lishi mumkin.
The Qur’ān seeks to achieve its objective of awakening people’s hearts in different ways. If we do this we simply follow the example of `Umar ibn al-Khaţţāb. He once read Sūrah 80, The Frowning. When he reached the verse which reads ‘wa fākihatan wa abba’, he wondered, “we know the fruit trees, fākihatan, but what is abba?” But then he reproached himself, saying: “You, Ibn al-Khaţţāb, are being really fussy today! What harm is there in your not knowing the meaning of a word used in God’s book?” He then said to the people around: “Follow what you understand of this book; what you do not understand you may leave alone.” His statement, aimed at discouraging people from trying to explain what may be equivocal to them, without the backing of perfectly sound authority, represents an attitude of veneration towards God’s words. Indeed, some words and phrases may deliberately have been left equivocal so as to fulfil a certain objective.
Surraning boshlanishi qasam shaklida bo‘lib, uning ketidan kelgan oyatlarda bayon etilgan voqeani tasdiqlaydi: “O‘sha kuni qattiq larzaga kelish [qamrab olgan bo‘lib, uning ortidan yana bir [larzaga kelish] keladi, barcha yuraklar dahshatga to‘ladi va barcha ko‘zlar yerga qaraydi. Ular deydilar: ‘Nahotki biz avvalgi holatimizga qaytarilamiz, garchi chirigan suyaklarga aylanib qolgan bo‘lsak?’ Ular deydilar: ‘Bu zarar bilan qaytish bo‘ladi.’ Lekin bir marta puflash bilan ular yer yuzida tiriladilar.” (6–14-oyatlar)
Ba’zilar larzaga kelish yer qattiq zilzilaga uchrashini nazarda tutadi, deb aytganlar. Buning asosi Qur’onning boshqa surasida aytilgan so‘zlardir: “Yer va tog‘lar larzaga keladigan kuni.” (73:14) Yana bir fikrga ko‘ra, ketidan kelgan larzaga osmonga taalluqli, chunki u yerning o‘z buzilishiga guvoh bo‘lganidan keyin, yer yorilib, yulduzlar sochilishini kuzatgan osmon ham shunday holatga tushadi. Boshqa bir taxminga ko‘ra, birinchi larzaga kelish Sur (karnay)dagi birinchi puflash bo‘lib, u yer, tog‘lar va butun yaratilmishni titratadi va larzaga soladi, osmon va yerdagi barcha kishilarni, Alloh xohlaganlaridan tashqari, bayhush qilib yiqitadi.
The opening of the sūrah takes the form of an oath, to confirm the event related in verses that immediately follow: “On the day when a violent convulsion will [be overwhelming, to be soon followed by a further [convulsion], all hearts shall be filled with terror, and all eyes shall be downcast. They say, “What! Are we being restored to our former state, even though we have become [no more than] hollow bones?’ They say, ‘That will be a return with loss.” But with just one blast they shall be alive on earth.” (Verses 6-14) It has been suggested that the convulsion refers to the earth being overwhelmed by a violent quake. This is based on what the Qur’ān says in another sūrah: “On the day when the earth and the mountains will be convulsed.” (73: 14) It has also been suggested that the convulsion that follows affects the sky, as it follows the earth in witnessing its own upheaval causing it to split and the stars to scatter. An alternative suggestion claims that the first convulsion refers to the first blast on the Trumpet which causes the earth, the mountains and all creation to quake and tremble, and makes all who are in heaven and on earth fall down fainting, except those who are spared by God.
Tobe'in, da'vo qilinishicha, Sur (Surnay)ning ikkinchi puflashiga ishora qiladi, u puflash barcha mavjudotni tirilтиради, bu haqda 39-surаning 68-oyatida aytilgan.
The follower, it is claimed, refers to the second blast on the Trumpet which brings all creation back to life as stated in verse 68 of Sūrah 39.
Qaysi taklif to‘g‘ri bo‘lishidan qat’i nazar, bu oyatlar insonlar qalbini larzaga soladi, ularni qo‘rquv va tashvish bilan titratadi. Ular bizni Qiyomat kuni odamlar qalbini to‘ldiradigan dahshatga tayyorlaydi: “O‘sha kuni qalblar dahshatdan to‘lib, ko‘zlar past bo‘lur.” (8-9-oyatlar)
Demak, bu tashvish, qo‘rquv, xorlik va inqiroz birgalikdadir. Qiyomat kunida shunday bo‘ladi va suraning boshidagi qasam aynan shu haqiqatni tasdiqlashga qaratilgan. Ma’no jihatidan ham, ohang jihatidan ham, bu oyatlarda tasvirlangan manzara surnoning boshlanishiga mukammal mos keladi.
Whichever suggestion is correct, these verses make men’s hearts feel the convulsion and shake with fear and worry. They prepare us for the terror that will fill people’s hearts on the Day of Judgement: “All hearts shall be filled with terror and all eyes shall be downcast.” (Verses 8-9) Thus, it is a combination of worry, fear, humiliation and breakdown. This is what happens on that day, and it is this fact which the oath at the opening of the sūrah seeks to establish. In both sense and rhythm, the scene portrayed by these verses fits in perfectly with the opening.
Sura davomida odamlarning qayta tirilganda hayratga tushishi va ajablanishi haqida so‘z boradi: “Ular aytadilar: ‘Nahotki biz avvalgi holatimizga qaytarilsak, holbuki biz chirigan suyaklarga aylanib bo‘lgan bo‘lsak?’” (10-11-oyatlar) Ular o‘zlarining yana tirilib qolishlariga ishonmaydilar. Uzoq vaqt o‘lik bo‘lib, suyaklari bo‘shab ketganidan keyin buning qanday amalga oshishiga hayron bo‘lib so‘raydilar. Keyin esa ular uyg‘onishlari dunyodagi hayotlariga emas, balki ikkinchi hayotlariga qaytish ekanini anglaydilar. Shu payt ular o‘zlarining katta yo‘qotishlarini his qilib faryod chekadilar: “Bu zarar bilan qaytishdir.” (12-oyat)
The sūrah goes on to speak of people’s surprise and wonder when they are resurrected: “They say: ‘What! Are we being restored to our former state, even though we have become [no more than] hollow bones?’” (Verses 10-11) They wonder whether they are being returned to life again. Amazed, they ask how this can be done after they have been dead for so long that their bones are hollow. Then they realize that their awakening does not take them back to their life on earth, but to their second life. At this point they feel their great loss and cry: “That will be a return with loss.” (Verse 12)
Ular bunday natijani kutmagan va unga tayyorgarlik ko‘rmagan, shuning uchun bu natija ularni hamma narsadan mahrum qiladi. Qur’oni karimdagi izoh aynan haqiqatda nima bo‘lishini bayon qilishdir.
They have not banked on such a return, and have not prepared for it, so they have everything to lose by it. The Qur’ānic comment is to state what will actually happen:
“Lekin bir marta qattiq ovoz chiqqanda, ular yer yuzida tiriladilar.” (13-14-oyatlar)
“But with just one blast they shall be alive on earth.” (Verses 13-14)
"Portlash" bu yerda baqiriq, lekin uning kuchini ta'kidlash va ushbu sahna bilan surada tasvirlangan boshqa sahnalar o'rtasida mukammal uyg'unlik yaratish uchun portlash deb ta'riflangan.
The ‘blast’ is a shout, but it is described here as a blast to emphasize its force, and to strike a note of perfect harmony between this scene and others drawn in the sūrah.
Ushbu matnda "yer" deb tarjima qilingan atama yorqin oq yerni, ya'ni qiyomat yerini anglatadi. Uning aniq joylashuvi bizga ma'lum emas. Biz u haqda faqat Qur'oni karim va Payg'ambar ﷺ dan kelgan sahih rivoyatlar xabar bergan narsalarni bilamiz. Ularning bayoniga biror asossiz narsa qo'shish niyatimiz yo'q.
Qur'oni karimning boshqa oyatlari shuni ko'rsatadiki, bu bir marta bo'ladigan dam (nafha) ehtimol Surnadagi ikkinchi puflash, ya'ni qiyomat puflashidir. Bu yerda qo'llangan ifoda tezlik ma'nosini beradi. Dam o'zi tezlik bilan bog'liq, surahning umumiy ohangi ham tez-tezdir. Qo'rquvga to'lgan yuraklar ham tez uradi. Shu sababli ma'no, ohang, sahnalar va surahning butun mazmuni o'rtasida mukammal uyg'unlik bor.
The term used for ‘the earth’ here refers to a bright white earth which is the land of resurrection. We do not know its exact location. All we know of it is that which the Qur’ān or the authentic traditions of the Prophet relate. We have no intention of adding anything unauthoritative to their account. Other Qur’ānic statements lead us to the conclusion that this one blast is most probably the second blow on the Trumpet, i.e. the blow of resurrection. The expression used here gives a sense of speed. The blast itself is associated with speed, and the general rhythm of the sūrah is a rapid one. Terrified hearts also beat fast. Hence the perfect harmony between the sense, the rhythm, the scenes and the sūrah as a whole.