Ushbu surraning oxirgi qismi mushriklar, ularning Payg‘ambarga va unga nozil qilingan Qur’onga qarshi aytgan gaplari haqida so‘zlaydi. U ularga oldingi, O‘zining oyatlarini inkor qilgan kimsalarning boshiga tushgan narsani eslatadi va ularning qanday qilib Olloh azobiga duchor bo‘lganini ko‘rsatadi, garchi o‘sha kimsalar arab kofirlaridan kuchliroq, boyroq va bilimliroq bo‘lsalar ham.

This last passage in the sūrah speaks about the idolaters and what they said against the Prophet and the Qur’ān that was revealed to him. It reminds them of what happened to others like them who denied God’s revelations and how His punishment overwhelmed them even though they were stronger, wealthier and more knowledgeable than the Arab unbelievers.

Bu so'ngra bir-biridan qattiq zarblar bilan tinglovchilarning qalbini silkitadigan yana bir qancha qattiq ogohlantirishlar keladi. Birinchi ogohlantirish ularni Alloh oldida turishga chaqiradi, bunda ular o'zlariga qarata aytilgan da'vatni xolisona baholashga to'sqinlik qiladigan barcha ta'sirlardan xalos bo'lishlari kerak. Ikkinchi ogohlantirishda esa, Alloh Elchisi ﷺ ularni Alloh xabariga quloq solishga va Unga iymon keltirishga takror-takror chaqirganda, uning haqiqiy niyatlari haqida o'ylab ko'rishga undaydi, holbuki bu ishdan unga hech qanday manfaat yo'q. U ulardan buning evaziga hech qanday haq so'ramaydi, unday bo'lsa nima uchun ular uning samimiyligiga shubha qilib, yuz o'girishlari kerak?

This is followed by several hard notes, each resounding like a hammer. The first one calls on them to stand before God after shedding all influences that prevent them from objectively assessing the call that is addressed to them. The second note invites them to reflect on the real motives of God’s Messenger when he repeatedly calls on them to accept God’s message and believe in Him, when he has nothing to gain from this. Since he does not ask them for any wages in return, why should they doubt his sincerity and turn away? Further notes follow, each violently shaking people’s hearts.

Sura shu oyat Qiyomat kunidagi, zo'ravon harakatga to'la bir manzara bilan yakunlanadi va bu oldingi kuchli ohanglarga juda mos keladi.

The sūrah concludes with a scene from the Day of Judgement that is full of violent movement and which fits perfectly with the preceding strong tones.

Bizga ayon qilinib, Bizning ochiq-oydin oyatlarimiz ularga tilovat qilinganda, ular: «Bu sizni otalaringiz sig‘inib kelgan narsalardan burib qo‘ymoqchi bo‘lgan odamdir», deydilar. Yana: «Bu o‘ylab topilgan yolg‘ondan boshqa narsa emas», deydilar. Haqiqat ularga kelganda esa kofirlar: «Bu ochiq-oydin sehrdir», deydilar. Holbuki, Biz ularga o‘qib o‘rganadigan biror kitob bermaganmiz va sizdan oldin ularga biror ogohlantiruvchi ham yubormaganmiz. Ulardan oldin o‘tganlar ham yolg‘onga chiqarganlar. Ular Biz o‘tganlarga bergan narsaning o‘ndan biriga ham erishmaganlar. Shunday bo‘lsa-da, ular Mening elchilarimni yolg‘onga chiqarganlarida, Mening azobim qanday dahshatli bo‘lganini ko‘rdilar.

When Our revelations are recited to them in all their clarity, they say: ‘This is but a man who wants to turn you away from what your forefathers worshipped.’ They also say: ‘This is nothing but an invented falsehood.’ Furthermore, when the truth comes to them, the unbelievers will say: ‘This is just plain sorcery’ Yet never have We given them any books to study, nor have We sent them any warner before you. Those who have gone before them likewise denied the truth. These people have not attained even one tenth of what We gave their predecessors, yet when they denied My messengers, how terrible was My condemnation. (Verses 43-45)

Ular Payg'ambar ﷺ ularga o'qib bergan aniq haqiqatga duch kelganda, o'tmish an'analarining asossiz va mustahkam poydevorga ega bo'lmagan chalkash merosi bilan to'qnash kelishdi. Ular Qur'on deb atalgan oddiy, aniq va izchil haqiqat ularning chalkash, ota-bobolaridan qolgan e'tiqodlari va an'analari uchun jiddiy xavf tug'dirayotganini angladilar. Shu sababli ular dedilar: "Bu sizlarni ota-bobolaringiz sig'inib kelgan narsadan qaytarmoqchi bo'lgan odamdan boshqa narsa emas." (43-oyat) Biroq ular buning yetarli emasligini angladilar. Bu e'tiqodlarga zid ekani hammani ishontirish uchun kifoya qilmasdi. Shuning uchun ular Xudoning xabarini yetkazgan Elchining rostgo'yligini ham shubha ostiga qo'ydilar: "Ular yana aytadilar: Bu o'ylab topilgan yolg'ondan boshqa narsa emas." (43-oyat) Albatta, yolg'on bo'lgan narsa o'ylab topilgan bo'lishi kerak, ammo ular buni yanada kuchliroq ta'kidlash uchun: "Bu o'ylab topilgan yolg'ondan boshqa narsa emas" (43-oyat), deyishdi. Boshqacha aytganda, ular uning ilohiy manbaiga shubha uyg'otib, uni obro'sizlantirishga intilishdi.

They met the clear truth the Prophet recited to them with a confused legacy of past traditions that had neither a clear basis nor solid foundation. They realized that the simple, clear and consistent truth that was the Qur’ān represented a serious threat to their confused medley of inherited beliefs and traditions. Hence they claimed: “This is but a man who wants to turn you away from what your forefathers worshipped.” (Verse 43) They realized, however, that this was not enough. That it contradicted their forefathers’ beliefs was not enough to convince everyone. Hence, they also questioned the honesty of the Messenger who delivered God’s message: “They also say: This is nothing but an invented falsehood.” (Verse 43) Needless to say, what is ‘false’ must be fabricated, but they wanted to give it stronger emphasis by saying “This is nothing but an invented falsehood.” (Verse 43) In other words, they sought to undermine it, raising doubts about its divine source.

Shu o'rinda Payg'ambarga ularni samimiy ravishda haqiqatni izlashga, yolg'on bilan haqiqatni ajratishga va buzib ko'rsatish hamda to'qib chiqarishdan xoli holda o'zlari turgan vaziyatni baholashga chaqirish buyurilmoqda ﷺ.

At this point the Prophet is instructed to call on them in all sincerity to search for the truth, to distinguish between what is false and what is true, and to assess the situation they are in, free of distortion and fabrication:

Ayting: Men sizlarga bir narsani nasihat qilaman: ikki-ikkidan yoki yakka-yakka bo'lib Alloh oldida turinglar va o'ylab ko'ringlar: sizlarning sohibingizda (Muhammad ﷺ da) hech qanday jinnilik yo'q. U sizlarni kelajakda yuz beradigan dahshatli azobdan ogohlantiruvchi xolos. (Oyat 46)

Say: I counsel you one thing: stand before God, in pairs or singly, and think: there is no madness in your Companion [Muĥammad]. He is only a warner to you of awesome suffering to come. (Verse 46)

Bu — Xudo huzurida, to‘liq samimiyat bilan turishga, ongdan barcha shaxsiy qarashlar, manfaatlar, maqsadlar, istaklar hamda atrof-muhit va ijtimoiy ta’sirlarni chetga surib qo‘yishga chaqiruvdir. Bu — faktlarga oddiy va ravshan holda qarashga chaqiruvdir. Bu chaqiruv inson fitratining ochiq dalilini, ravshan va sodda narsani xiralashtiradigan yoki yashiradigan hamma narsadan xoli holda, ko‘z oldiga qo‘yishni maqsad qiladi. Shu bilan birga, bu — barcha tashqi ta’sirlarni inkor etib, faqat Xudoni nazarda tutgan holda haqiqatni izlashning sodda vositasidir.

This is an invitation to stand before God, in all sincerity, removing from one’s mind all personal prejudices, interests, motivations, desires, environmental and social influences. It is an invitation to look at the facts, plain and simple. This invitation seeks to put before their eyes the plain argument of human nature, away from everything that blurs or obscures what is clear and simple. At the same time, it is a simple means to search for truth, discarding all outside influences and being mindful only of God.

Yolning to‘g‘ri va usulning sog‘lom ekanligini kafolatlaydigan "yagona narsa" bor. Bu — Xudo huzurida to‘liq xolislik bilan turish, hech qanday ta’assub (g‘araz) ni qondirishni ko‘zlamasdan, shaxsiy manfaat yoki foyda olishni maqsad qilmasdan, barcha ta’sir va bosimlardan xoli bo‘lib, so‘ngra to‘la samimiyat bilan fikr yuritish va mulohaza qilishdir. Xo‘sh, bu yagona narsa nima?

There is only ‘one thing’, that ensures that the way is the right one and the method sound. This is to stand before God in all sincerity, looking to satisfy no prejudice, or ensure any personal gain or interest; and to be free of all influences and pressures; and then to think and reflect in complete sincerity. What, then, is this one thing?

Sura shu oxirida Qiyamat kunidan olingan tez va kuchli bir manzara keladi. Bu manzara dunyo va oxirat hayoti o‘rtasida tez-tez almashinib turadi, go‘yo ikkalasi bir xil sohada joylashgandek.

The sūrah concludes with a fast and powerful scene from the Day of Judgement, full of strong movement that goes to and fro between this life and the life to come, as if both are within the same domain:

Agar ular dahshatga tushganlarida, qochib qutulish joyi yo‘q holda ko‘rganingda edi! Ular yaqin joydan tutib olinadilar. Ular: «Biz unga iymon keltirdik», deydilar. Lekin ular avval uni inkor etganlari holda, shuncha uzoqdan turib qanday qilib unga erisha olsinlar? Ular ko‘rinmas narsa haqida uzoqdan turib masxara qilar edilar. Ularning o‘zlari va istagan narsalari orasiga to‘siq qo‘yiladi, xuddi ilgari ularning o‘xshashlariga qilingani kabi. Ular shubhali gumonda adashib qolgan edilar.

If you could but see when they are seized by terror, with nowhere to escape; for they will have been seized from a place nearby. They will say: ‘We do believe in it,’ but how could they attain it from so far away, seeing that they had at first denied it all. They used to cast scorn from far away on what is imperceptible. A barrier will be set between them and all that they desire, just as was done with their kind before. They were lost in perplexing doubt. (Verses 51-54)

"Agar ko'rsangiz edi." Manzara ko'z oldida turibdi. "Ular dahshatga tushganda" o'zlari duch kelgan dahshatli holat tufayli. Ular qutulish yo'lini izlashga urinishi mumkin, ammo "qochib ketadigan joy yo'q." Ularning boradigan joyi yo'q: "ular yaqin joydan ushlab olinadilar." Ular o'zlarining ojiz urinishlari bilan uzoqqa keta olmaydilar.

“If you could but see.” The scene is there to look at. “When they are seized by terror” because of the terrible situation they find themselves in. It appears they may try to find a way out, but there is “nowhere to escape.” They have nowhere to turn: “they will have been seized from a place nearby.” They could not go far with their miserable attempt.

“Ular: «Biz unga iymon keltirdik», deydilar, lekin endi juda kech. Chunki «ular uni (imonni) qanday qilib shuncha uzoqdan turib qo‘lga kirita olsinlar?» Ularning yangi holatida, iymon keltirish joyi endi shunchalik uzoqda qolganida, qanday qilib uni yana qo‘lga kiritishlari mumkin? Bu imkoniyat ularga dunyodagi hayotlarida berilgan edi, lekin ular bu imkoniyatni e’tiborsiz qoldirib, qo‘ldan boy berdilar.”

“They will say: We do believe in it,” but it is now too late. For, “how could they attain it from so far away?” How can they regain it in their new position when the place to believe is now so far away? It was available to them in their life in this world, but they let the chance go unheeded.