Qur’on inson tabiatiga o‘z mantig‘i bilan murojaat qiladi. U tabiatni yaratgan Zot tomonidan yuqoridan nozil qilingan. U insonga nima mos kelishini va uning eng yaxshi tomonlarini qanday ochishni biladi. Shuningdek, U insonga qanday murojaat qilish kerakligini va uning ichki fikrlari hamda his-tuyg‘ulariga nima ta’sir qilishini biladi. Qur’on inson tabiatiga, unga chuqur singdirilgan haqiqatni tushuntiradi. Bu haqiqatni inson Qur’on unga murojaat qilishidan ancha oldin bilgan, chunki u dastlab shu haqiqat bilan yaratilgan. Bu haqiqat God'ni Yaratuvchi, Yagona, Oliy Zot sifatida tan olish va ibodatni faqat Unga qilishdir. Xuddi shunday, butun koinot Uni har doim poklaydi va hamd aytadi. Muammo shundaki, yer yuzidagi hayotning ba’zi jihatlari, ayrim jismoniy intilishlar, istaklar, havaslar va ishtiyoqlar inson tabiatining ko‘rishini xiralashtirishi yoki uni to‘g‘ri yo‘ldan chetga og‘dirishi mumkin. Shu sababli Qur’on bizning tabiatimizga u biladigan mantiq bilan murojaat qiladi va unga e’tibordan chetda qolgan haqiqatni taqdim etadi. Shu tarzda u inson tabiatini o‘zining hayot qonunlari asosida shakllantiradi va uni hamma narsani boshqaradigan Yaratuvchi God'ning roziligiga sazovor bo‘lishga yetaklaydi.

The Qur’ān addresses human nature with its own logic. It was revealed from on high by the One who created human nature. He knows what suits it and brings the best out of it. He also knows how to address it and what affects its inner thoughts and feelings. The Qur’ān explains to human nature the truth that is deeply ingrained in it, which it knew long before it was addressed by the Qur’ān, because it was initially created with it. This is the truth of acknowledging God as the Creator, the One, the Supreme, and offering worship to Him alone. Similarly, the entire universe glorifies and praises Him at all times. The problem is that certain aspects of life on earth, some physical impulses, desires, whims and cravings may cloud human nature’s vision or force its deviation from the right path. Therefore, the Qur’ān addresses our nature with the logic it knows, presenting to it the truth that it has overlooked. In this way, it moulds human nature on the basis of its code for living, leading it to earn the pleasure of God, the Creator who controls everything.

Ushbu sura Makkada nozil bo‘lgan bo‘lib, Qur’on qalblarimizga qanday murojaat qilishiga misol bo‘la oladi. U haqiqatdan chetga chiqqan mushriklar orasidagi imon masalasini ko‘tarib chiqadi. Aslida bu Makkada nozil bo‘lgan barcha suralar ko‘tarib chiqqan umumiy masala bo‘lib, ular buni turli usullar bilan va turli jihatlardan yoritadi. Qur’onning bunday turli vositalardan foydalanishi qalblarimizni doim hushyor tutish uslubining muhim qismidir.

Revealed in Makkah, this sūrah provides an example of how the Qur’ān addresses our hearts. It tackles the question of faith among the idolaters who had deviated from the truth. This is indeed the overall issue that all sūrahs revealed in Makkah tackle, albeit in a variety of ways and from different angles. That the Qur’ān employs such different means is an essential part of its method to keep our hearts on the alert.

Bu sūrada imon masalasining markaziy mavzusi Ollohning yagonaligi (tavhid)dir. U qanday qilib ibodatni faqat Unga yo‘naltirish kerakligini, Uning ne’matlari uchun shukr qilishni, oxiratga qat’iy ishonishni hamda bu ishonch bilan bog‘liq ehtiyotkor hisob-kitob va adolatli mukofotni qanday bayon qilishini ko‘rsatadi. Mo‘minlar ham Alloh tomonidan nozil qilingan narsaga ergashishlari va bunga zid bo‘lgan barcha tushunchalarni tark etishlari lozim.

The central issue of faith focuses in this sūrah on God’s oneness. It demonstrates how we should address worship to Him alone, express gratitude for His blessings, establish firm belief in the hereafter and what this involves of careful reckoning and just reward. Believers should also follow what God has revealed and abandon all notions that are at variance with this.

Bu sura butun bu masalani, Qur'onning ajoyib yondashuvi haqida mulohaza qilishga undaydigan tarzda bayon etadi. U bizning tabiatlarimizga va qalblarimizga murojaat qiladi. Imonga da'vat qiluvchilarning barchasi bu yondashuvni diqqat bilan o'rganishi lozim.

The sūrah presents this whole issue in a way that invites reflection on the remarkable approach of the Qur’ān. It addresses our natures and our hearts. All who advocate faith should study this approach carefully.

Iymon masalasi bu yerda butun koinot fonida taqdim etilgan: uning osmonlari, yeri, quyosh va oy, kecha va kunduz, dengizlar va atmosfera, to‘lqinlar va yomg‘ir, o‘simliklar va daraxtlar va boshqalar. Bu ulkan fon Qur’onda tez-tez qo‘llaniladi, shu maqsadda koinotni atrofimizga joylashtirilgan ravshan belgilarning to‘plami sifatida ko‘rsatish uchun, ular bizning qalbimiz va aqlimizga murojaat qilib, ularni jonlantiradi.

The issue of faith is presented here against the backdrop of the entire universe: its skies, earth, sun and moon, night and day, seas and atmosphere, waves and rain, plants and trees, etc. This colossal background is frequently employed in the Qur’ān, so as to make the universe a host of clear signs placed all around us, speaking to our hearts and minds, bringing them alive.

Garchi masala bir xil bo‘lsa-da va fon ham bir xil bo‘lsa-da, bu sura uni to‘rt bo‘limda, to‘rt marta bayon etadi. Har birida sura bizni koinotning keng kengliklari bo‘ylab olib boradi, yangi ta’sirlarni qamrab oladi va yangi uslublardan foydalanadi. Ushbu to‘rt bayonni diqqat bilan ko‘rib chiqish, ularning har birining qanday remarkable tarzda boshlanib, tugashini kuzatish ayniqsa yoqimli bo‘lib, ijobiy javobga undaydi.

Although the issue is one, and the background is the same, it is presented in this sūrah four times in four sections. In each the sūrah takes us around the great expanse of the universe, picking up new influences and using new styles. Looking carefully at these four presentations, and how each starts and finishes in a remarkable way is especially pleasant and encourages a positive response.

Birinchisi, surani boshlaydigan uchta alohida harfdan so‘ng darhol boshlanadi.

The first begins immediately after the three separate letters that begin the sūrah.

Bu ayotlar shuni bildiradiki, ushbu sura aynan shunday harflardan tuzilgan bo'lib, mazkur kitobning oyatlari ham shulardan tarkib topgan, hikmat va ilohiy hidoyatga to'la holda taqdim etilgan.

These indicate that the sūrah is composed of such letters, and that it is from these that verses of this book are presented packed with wisdom and divine guidance.

Bundan tashqari, u yaxshilik qilishda ilgarilaganlarga Alloh rahmatiga sazovor bo'lishlarini kafolatlaydi. Ular "namozlarni to'kis ado etadigan, zakot beradigan va oxiratga shubhasiz ishonadigan" kishilardir. (4-oyat) Shunday qilib, u oxiratning haqligini va Ollohga ibodat qilish burchini tasdiqlaydi. Bular aniq ruhiy ta'sir bilan bir-biriga bog'langan:

Furthermore, it assures those who excel in goodness of receiving God’s mercy. These are the ones who “attend regularly to prayers, give in charity and are indeed certain of the hereafter.” (Verse 4) Thus it confirms the certainty of the hereafter and the duty of offering worship to God. These are coupled with a clear psychological influence:

«Ana shular Rabbilarining hidoyatiga ergashuvchilardir va ular najot topuvchilardir.» (5-oyat)

“Those are the ones who follow their Lord’s guidance, and they are the ones who will be successful.” (Verse 5)

Boshqa tomondan, shunday kishilar borki, ular boshqalarni Allohning yo'lidan chalg'itish uchun bo'sh gaplarga pul sarflaydi va bu oyatlarni masxara qiladi. Bunday kishilarni o'z masxarasiga mos keladigan dahshatli oqibat kutmoqda: «Bunday kishilar uchun xorlovchi azob bordir». (6-oyat) Ularning harakatlari shunday tasvirlanadi: «Ularga Bizning oyatlarimiz o'qilganda, go'yo ularni eshitmagandek, takabburlik bilan yuz o'giradi». (7-oyat) Buni ularning qanchalik xor ekanligini ko'rsatuvchi ruhiy bir lavha bilan birga keltiradi: «go'yo qulog'ida og'irlik bordek». (7-oyat) Yana bir lavha ularning yuragiga qo'rquv soladi, garchi bu masxara bilan aytilgan bo'lsa-da: «Unga alamli azob xabarini yetkazgin». (7-oyat) Arabcha «bashshirhu» — «xabar ber» ma'nosidagi so'z doim odamlarga yaxshi va quvonchli xabar berilganda ishlatiladi. Lekin bu yerda uning qo'llanilishi aniq masxara ma'nosini bildiradi.