Bu surraning markaziy mavzusi Allohning yagonaligiga qaratilgan bo‘lib, Unga o‘g‘il yoki sherik isnod qiladigan barcha tushuncha va g‘oyalarni rad etadi. Shuningdek, u tirilish masalasiga ham to‘xtaladi, chunki bu masala Allohning yagonaligi tushunchasi bilan uzviy bog‘liqdir. Bu jihatdan sura Makkada nozil bo‘lgan suralarning aksariyati, balki barchasi kabi bir xil uslubga amal qiladi.

The central theme of this sūrah focuses on God’s oneness, rejecting all concepts and ideas assigning a son or a partner to Him. It also touches on the important issue of resurrection, intertwined as it is with the concept of God’s oneness. In this, the sūrah follows the same pattern as most, if not all, sūrahs revealed in Makkah.

Sura mavzusini bir necha qissalar orqali yoritadi: avval Zakariyo va uning o‘g‘li Yahyo haqidagi qissa, so‘ngra Maryam va Iso alayhissalomning tug‘ilishi haqidagi qissa keladi. Shundan keyin Ibrohim alayhissalomning otasi bilan bo‘lgan qissasining bir qismi bayon etiladi, so‘ngra Ishoq, Yoqub, Muso, Horun, Ismoil, Idris, Odam va Nuh alayhissalomlar haqida qisqacha eslatmalar berilgan. Bu qissalar surahning taxminan uch dan ikki qismini tashkil etadi va Allohning yagonaligi, qiyomat, Unga hech qanday farzand yoki sherik bo‘lmasligi haqiqatini ta’kidlaydi.

The sūrah explores its theme through several stories, beginning with that of Zachariah and his son, John, and follows this with the story of Mary and the birth of Jesus. We then have a part of Abraham’s story with his father, followed by brief references to other prophets: Isaac, Jacob, Moses, Aaron, Ishmael, Idrīs, Adam and Noah. These stories take up nearly two-thirds of the sūrah, driving home the truth of God’s oneness, resurrection, the non-existence of any children or partners with God.

Ular, shuningdek, hidoyatga ergashganlarning va adashganlarning payg‘ambarlarga nisbatan munosabatlarini aniq bayon qiladilar.

They also clearly outline the attitudes towards the prophets of those who follow guidance and those who go astray.

Bu sura Qiyomat kunining ba'zi manzaralarini, qiyomatni inkor qiluvchilarga qarshi ba'zi dalillarni hamda Xudoning xabarini inkor etgan kofirlarning ham bu dunyodagi, ham oxirat hayotidagi taqdiri haqidagi zikrni ham o'z ichiga oladi. Bularning barchasi sura bayon qilgan qissalarning mazmuniga mukammal mos keladi va suraning asosiy mavzusini mustahkamlaydi.

The sūrah also includes some scenes of the Day of Judgement, some arguments against those who deny resurrection, and a reference to the fate of the unbelievers who deny God’s message, both in this life and in the life to come. All this fits perfectly with the drift of the stories the sūrah relates and reinforces its central theme.

Surganing o‘ziga xos ruhi bor, bu ruh uning barcha hikoyalariga singib ketgan va mavzularini to‘ldirib turadi.

The sūrah has its distinctive atmosphere which permeates through all its accounts and pervades its themes.

Sura ruhiy holatning butun doirasini, ham insoniy qalbdagi, ham uni o‘rab turgan koinotdagi reaksiyalarni aks ettiradi. Bu dunyo, biz uni ma’nosiz deb o‘ylaymiz, o‘z ruhi va sezish, his qilish qobiliyatiga ega sifatida ko‘rsatiladi. Bu sura umumiy muhitiga qo‘shimcha ta’sir beradi: osmonlar, yer va tog‘lar g‘azabda ekanini ko‘ramiz, ular shunchalik kuchli reaksiya bildiradiki, deyarli parchalanib ketishi yoki yerga yassilanib ketishi mumkin. Buning sababi shu: "Rahmon uchun farzand tutindi", deb aytishadi, holbuki, Rahmonning farzand tutishi yarashmaydi. (91-92-oyatlar) Insoniy qalbdagi reaksiyalar sura boshidan oxirigacha ko‘rsatiladi. Uning asosiy hikoyalari ham shunday reaksiyalarga to‘la, ayniqsa Maryam va Iso tug‘ilishi hikoyasida.

The sūrah portrays a full range of reaction and feeling within the human soul as also within the universe around it. This world which we imagine to be senseless is shown to have a soul of its own capable of sense and feeling. This adds to the general atmosphere of the sūrah as we see the heavens, the earth and the mountains in anger, reacting so strongly as to almost be rent asunder or levelled down. All this because “people should ascribe a son to the Most Merciful, although it is inconceivable that the Most Merciful should take to Himself son.” (Verses 91-92) Reactions within the human soul are shown throughout the sūrah from start to finish. Its main stories are full of such reactions, particularly in that of Mary and the birth of Jesus.

Suraning ruhi mehr-shafqat, qanoat va Xudo bilan bevosita yaqinlik muhitiga ega. U Zakariyo ustiga Xudo ko‘rsatgan marhamat haqidagi hikoya bilan boshlanadi, va u Xudoga yashirin ibodat bilan qanday murojaat qilgani: “Bu sizning Rabbingiz o‘z bandasi Zakariyoga ko‘rsatgan marhamat haqidagi xabardir: u Rabbiga yashirin qalbidan nido qilganda.” (2-3-oyatlar) Marhamat, mehr-shafqat va ularning ma’nodosh so‘zlari butun sura davomida tez-tez zikr etiladi, Xudoning ezgulik va rahmat sifatlari bilan birga. Mo‘minlar oxirat hayotida erishadigan baxt muhabbat sifatida tasvirlanadi: “Iymon keltirib, solih amallar qilganlarga esa, albatta, Xudo muhabbat ato etadi.” (96-oyat) Xudoning Yahyoga ato etgan ne’matlaridan biri uning mehr-shafqatli bo‘lganidir: “Biz unga yoshligidayoq hikmat berdik, shuningdek, O‘z marhamatimiz bilan mehr-shafqat va poklik ato etdik; u taqvodor edi.” (12-13-oyatlar) Xuddi shunday, Iso Xudoning marhamati bilan onasiga itoatkor, xulqi muloyim va do‘stona edi: “U meni onamga mehribon qildi, takabbur yoki bechora emas.” (32-oyat)

The sūrah has a distinctive ambience of compassion, contentedness and direct relation with God. It opens with an account of the grace God bestowed on Zachariah, and how he addressed God in a secret appeal: “This is an account of the grace which your Lord bestowed on His servant Zachariah: when he called out to his Lord in the secrecy of his heart.” (Verses 2-3) The words of grace, compassion and their synonyms are frequently mentioned throughout the sūrah, together with God’s attributes of beneficence and mercy. The happiness the believers will enjoy in the life to come is described as love: “As for those who believe and do righteous deeds, God will certainly bestow love on them.” (Verse 96) Among the favours God bestowed on John is that he was compassionate: “We granted him wisdom while he was still a youth, as well as, by Our grace, compassion and purity; and he was [always] righteous.” (Verses 12-13) Similarly, Jesus was, by the grace of God, dutiful to his mother, gentle and friendly in his manners: “He has made me kind to my mother, not haughty or bereft of grace.” (Verse 32)

Biz bu sūraning so‘z tanlovi va gap tuzilishida Allohning cheksiz rahmatining butun inson hayotiga yoyilganini his qilamiz. Shuningdek, Allohning sheriklari bor, degan bema'ni da'volar eshitilganda, butun koinot larzaga kelayotganini his qilamiz. Chunki koinot bunday bema'nilikka chidab turolmaydi. Biz sūraning o‘ziga xos musiqiy ohang va sur'atiga ega ekanini tan olamiz. Hatto uning so‘zlarining jarangi va oyatlarni yakunlovchi so‘zlar ham aniq bir yengillik hissini beradi. Kontekst qat'iylikni talab qilgan joylarda, bunday oyat oxirlari portlovchi yoki sirg‘aluvchi undoshlarning jarangli, ikkilangan tovushiga ega bo‘lib, qat'iylik yoki kuch taassurotini kuchaytiradi.

We indeed feel God’s abounding grace extending over all human life in the vocabulary and sentence structure of the sūrah. We also feel that the whole universe shudders to the sound of the preposterous claims that God has partners. For the universe cannot countenance such absurdity. We recognize that the sūrah has a distinctive musical rhythm and tempo. Even the sound of its vocabulary and the words ending its verses impart a clear sense of ease. Where the context requires firmness, such verse-endings have a doubled, voiced sound of either the plosive or fricative variety, to enhance the impression of firmness or power.

Surah ohang-kuylari, mavzuga ko'ra oyatlarning tugash ohangi, ritmi va qofiyasining o'zgarishiga yaxshi misollar beradi. Boshida, Zakariyo va Yahyo payg'ambarlar haqidagi hikoya bayon etilganda, oyatlar "ya" bo'g'ini bilan qofiyalanadi va oxirida o'rtacha unli hosil bo'ladi. Xuddi shu qofiya Maryam va Iso haqidagi hikoya davomida, shuningdek, ularning ortidan keladigan boshqa payg'ambarlar haqidagi qisqa bayonlarda ham saqlanadi. Bu bayonlar tugagach, surah Iso ibn Maryamning haqiqati, uning o'g'illik darajasi haqidagi yakuniy hukm bilan izohlaydi. Bu yerda oyat oxirlari boshqacha tusga ega: uzun "i" yoki "u" unlisi bilan tugaydigan so'zlar undosh "m" yoki "n" bilan yakunlanadi, bu esa masalaning qat'iy va hal qilingan ekanligi taassurotini beradi.

The sūrah provides good examples of variations in cadence, verse- endings and rhymes according to the subject being discussed and the overall atmosphere. At the start, when the sūrah relates its account of the prophets Zachariah and John, the verses rhyme with the syllable, ‘ya’ giving a medium vowel at the end. The same rhyme is maintained throughout the story of Mary and Jesus as well as the brief accounts of other prophets that follow. When these accounts are concluded, the sūrah comments on the truth about Jesus, son of Mary, with the final verdict on his sonship. Here we have a different kind of verse-ending where words with a long ‘ee’ or ‘oo’ vowel are followed by a nasal ‘m’ or ‘n’ giving the impression of a settled and final matter.

Ushbu tugallanganidan so'ng, sura Ibrohim va uning otasidan boshlab, avvalgi payg'ambarlar haqidagi hikoyalarini davom ettiradi. Oson va yumshoq qofiya yana tiklanadi, to haqni inkor etganlar va Alloh (SWT) ning xabari hamda payg'ambarlariga qarshi chiqqanlar kutayotgan azob haqidagi bahsni sura boshlaguncha. Bu yerda ohang kuchayadi va qofiya o'rta unli 'a' bo'lib, uning oldida jarangli portlovchi 'd' undoshi keladi. Kofirlarning munosabati tanqid va qoralashga duch kelganda, ohang yanada kuchayadi va qofiyada ikkilangan 'd' tovushi paydo bo'ladi. Shunday qilib, sura qofiya va ohangni mohirona boshqarishning mukammal namunasini taqdim etadi: ular mazmun va muhit bilan mukammal uyg'unlikda bo'ladi. Ikkalasi ham surаning umumiy ruhiyatiga hissa qo'shadi, sura esa bir mavzudan ikkinchisiga osonlik bilan o'tib boradi.

When this is complete, the sūrah resumes its accounts of earlier prophets commencing with Abraham and his father. The earlier, easy and gentle rhyme is picked up again until the sūrah begins its discussion of the punishment that awaits those who reject the truth and oppose God’s message and messengers. Here the cadence becomes stronger, and the rhyme changes to be a medium vowel ‘a’ preceded by the voiced, plosive ‘d’ sound. When the attitude of the unbelievers comes in for criticism and denunciation, the rhythm becomes even more powerful, reflected by a doubled ‘d’ sound for the rhyme. Thus the sūrah provides a perfect example of manipulated rhyme and rhythm such that it is in flawless harmony with the overall meaning and atmosphere. Both contribute to the general ambience of the sūrah as it moves with perfect ease from one subject to another.

Surah ushbu uch qismga bo'linishi mumkin. Birinchi qismda Zakariyo va uning o'g'li Yahyo haqidagi hikoya, shuningdek, Maryam va uning o'g'li Iso haqidagi hikoya bayon etiladi hamda yahudiylar va nasroniylar o'rtasida tug'ilishi va tabiati haqida ko'p bahs-munozaralarga sabab bo'lgan Isoga oid yakuniy hukm berilgan xulosa bilan yakunlanadi.

The whole sūrah may be divided into three parts. The first includes the story of Zachariah and his son John, together with the story of Mary and her son Jesus, culminating in a comment that gives the final verdict on Jesus whose birth and nature were the subject of much controversy among both the Jews and Christians.

Ikkinchi qismda Ibrohim (alayhis-salom) hayotidan bir voqea bayon etilgan: u o‘z qavmining butparastlik e’tiqodlaridan voz kechgani, Xudo esa unga farzandlar ato etib, ulardan butun bir xalq vujudga kelgani aytiladi. Shuningdek, unda boshqa payg‘ambarlar haqida qisqacha eslatmalar bor, ularning hidoyatiga ergashganlar va keyingi avlodlarda adashganlar zikr etilib, ikki guruhning yakuniy taqdiri bayon qilinadi. Qism koinotdagi Rububiyat yagona ekani va Rabbga sherik keltirmasdan ibodat qilinishi lozimligi haqidagi e’lon bilan yakunlanadi: “U osmonlar va yerning hamda ular orasidagi barcha narsaning Rabbidir. Shas, faqat Unga ibodat qil va Uning ibodatida sabr-toqatli bo‘l. Sen Unga teng qo‘yiladigan biror nomni bilasanmi?” (65-oyat).

The second part includes an episode from Abraham’s life story, in which he dissociated himself from the beliefs of his idolatrous community. It tells how God compensated him with offspring that brought a whole nation into being. It includes brief references to other prophets, those who followed their guidance and those who erred in succeeding generations, explaining the ultimate destiny of both groups. It ends with a declaration that Lordship in the universe is one and the Lord must be worshipped without association of partners with Him: “He is the Lord of the heavens and the earth and all that is between them. Worship Him alone, then, and remain steadfast in His worship. Do you know any whose name is worthy to be mentioned side by side with His?” (Verse 65)

Yakuniy qism qayta tirilish haqidagi dalillar bilan boshlanadi va Qiyomat kunining ayrim manzaralarini tasvirlaydi. U koinotning butun mavjudoti tomonidan barcha shirkona da'volarning rad etilishi tasvirini beradi. U avvalgi ummatlarning halokati haqidagi kuchli manzara bilan yakunlanadi: “Biz ulardan avval qanchadan-qancha avlodlarni halok qildik! Ularning biror kishisini ko‘rasizmi yoki ulardan biror shivirni eshitasizmi?” (98-oyat)

The final part begins with the arguments advanced about resurrection, portraying some scenes from the Day of Judgement. It provides an image of the rejection of all polytheistic claims by the whole universe. It ends with a highly effective scene of the doom of earlier communities: “How many a generation have We destroyed before their time! Can you find a single one of them [now], or hear so much as a whisper of them?” (Verse 98)