Ushbu sura Makkada nozil bo‘lgan bo‘lib, uch masalaga e’tibor qaratadi: Allohning yagonaligi, vahiy va Qiyomat kunidagi hisob-kitob. Bu uch masala uning 16 oyatdan iborat birinchi qismida bayon etiladi. Bu yerda Makkaning ulug‘lari Payg‘ambarning ulardan Allohning yagonaligiga iymon keltirishga va Alloh tomonidan Uning Elchisi etib tanlanganiga da’vat qilishlaridan hayratlanishlari tasvirlanadi. “Ular o‘zlaridan birining ularni ogohlantirish uchun kelganini ajablanarli deb bilishadi. Kofirlar aytadi: ‘Bu yolg‘onchi sehrgardir. U barcha xudolarni bitta Xudoga aylantiradimi? Bu, albatta, eng ajablanarli narsadir!’ Ularning yetakchilari yurib aytadilar: ‘Ketinglar va xudolaringizga mahkam yopishinglar, bu yagona to‘g‘ri yo‘ldir. Biz oxirgi zamonlarning hech bir dinida bunday da’voni eshitmaganmiz! Bu barchasi o‘ylab topilgan gap. Xabar ulardan faqat unga nozil qilindimi?’” (4-8-oyatlar) Bu oyatlarda ularning oxiratdagi azob haqidagi Allohning ogohlantirishlariga qanday munosabatda bo‘lganlari ham aytiladi: “Ular aytadilar: ‘Ey Rabbimiz! Hisob kunidan oldin bizning azob ulushimizni tezlashtirgin!’” (16-oyat)

Revealed in Makkah, this sūrah addresses three issues: God’s oneness, revelation, and the reckoning on the Day of Judgement. These three issues are discussed in its first part comprising 16 verses. Here the Makkan elders’ amazement at the Prophet’s call on them to believe in God’s oneness and that he was chosen by God to be His Messenger is described. “They deem it strange that one from among them has come to warn them. The unbelievers say: ‘This is a sorcerer telling lies. Does he make all the gods into one God? This is indeed most strange!’ Their leaders go about saying: ‘Walk away, and hold steadfastly to your deities: this is the only thing to do. Never did we hear of a claim like this in any faith of latter days! It is all an invention. Was the message given to him alone out of all of us?’” (Verses 4-8) In these verses we are also told how they met God’s warnings of punishment in the life to come: “They say: Our Lord! Hasten to us our share of punishment even before the Day of Reckoning.” (Verse 16)

Ular Alloh o'z xabarini ularning orasidan birortasiga topshirishiga, bundan tashqari, bu kishi Muhammad ibn Abdulloh bo'lishiga ishonish ularga qiyin tuyuldi, chunki u ular orasida hech qanday rasmiy mavqeni egallamagan edi.

Basically, they found it impossible to believe that God would choose one of their own number to deliver His message and moreover that this person should be Muĥammad ibn Abdullah who had not held a position of authority among them.

Shu sababli, ularning Uning tanlovi haqidagi savollariga javoban, Xudo ham ulardan so‘raydi: «Yoki ular Rabbingizning rahmat xazinalariga egalikmi, Qudratli, Bag‘rikeng Zotning? Yoki ular osmonlar va yer hamda ular orasidagi barcha narsaga hokimmi? Bo‘lmasa, ular barcha mumkin bo‘lgan vositalar bilan yuqoriga ko‘tarilib ko‘rsinlar.» (9-10-oyatlar) Bu ularga shuni bildiradiki, Xudo O‘z rahmat eshiklarini kimgadir ochmoqchi bo‘lsa, uni hech narsa to‘sa olmaydi. Ularga yana shu ham aytiladiki, insonlar osmonlarda va yerda hech narsaga egalik qilmaydilar; bu Xudoning rizq va rahmatiga bog‘liq bo‘lib, U uni istagan kishisiga beradi. Haqiqatan, U Ozi biladigan, o‘z ne'matiga loyiq bo‘lganlarni tanlaydi va xohlagan narsasini hech qanday chegara yoki cheklovsiz ularga ato etadi.

Therefore, in reply to their question about His choice, God too questions them: “Or do they own the treasures of your Lord’s grace, the Almighty, the Munificent? Or do they have control over the heavens and the earth and all that is between them? Let them, then, try to ascend by all conceivable means.” (Verses 9-10) This tells them that when God wishes to open the gates of His mercy to anyone, nothing can withhold it. They are further told that human beings own nothing in the heavens and earth; it is a matter of God’s sustenance and mercy, which He bestows on whomever He wishes. It is He who chooses those He knows to deserve His bounty and bestows on them whatever He will, without limit or restriction.

Ushbu kontekstda sura Dovud va Sulaymon haqida hamda ularga Alloh bergan ne'matlar haqida hikoya qiladi: payg'ambarlik, podsholik, tog'lar, qushlar, jinlar va shamolning ularga bo'ysundirilgani. Biroq ular ham boshqa odamlar kabi, xuddi shunday insoniy zaiflikka duch kelgan oddiy insonlar edi. Ular ham bunday zaifliklarni yengish uchun Alloh rahmati va g'amxo'rligiga muhtoj bo'ldilar. Shu jihatdan ularning tavbasi qabul qilinadi va ular Allohning roziligi sari yo'naltiriladi.

Within this context the sūrah gives an account of David and Solomon and the favours God blessed them with, including prophethood, kingdom, and the fact that the mountains, birds, jinn and wind were subjected to them. Yet they were ordinary human beings afflicted by the same type of human weakness as anyone else. They too then needed God’s mercy and care to overcome such weaknesses. In this respect, their repentance is accepted and they are set on the way to God’s pleasure.

Ushbu ikki hikoya orqali Payg'ambarga kofirlar unga qarshi qo'ygan barcha to'siqlarga qarshi sabr-toqatli bo'lish buyurilmoqda. U Dovud va Sulaymonga ko'rsatilgan Xudoning inoyati va g'amxo'rligiga tayanishi kerak: "Ular aytayotgan gaplarga sabr bilan chidang va kuchga ega bo'lgan bandamiz Dovudni eslang. U doim Bizga yuzlanardi." (17-oyat)

By means of both stories the Prophet is instructed to persevere in the face of all the opposition the unbelievers put up against him. He should look to God’s grace and care as demonstrated to David and Solomon: “Bear with patience whatever they say, and remember Our servant David who was endowed with strength. He always turned to Us.” (Verse 17)

Sura shuningdek payg'ambar Ayyub haqida qisqacha hikoya qiladi va Alloh O'z haqiqiy bandalarini qanday qilib mashaqqat va balolar bilan sinashi mumkinligini bayon qiladi. Ayyub musibat paytida ko'rsatgan sabr-toqat esa qanday qilib sobit turish kerakligi haqida ajoyib namunadir. Bu hikoyada, shuningdek, Alloh unga rahmat ato etib, uning barcha og'rig'ini ketkazganida Ayyub erishgan go'zal oqibat ham tasvirlanadi. Shunday qilib, Makkadagi musulmonlarga kofirlar ularga doimiy ravishda yetkazishga urinayotgan mashaqqatlar ichida qanday qilib tasalli topish kerakligi ko'rsatiladi. Ularga eslatiladiki, bunday mashaqqatlar muqarrar ravishda Allohning cheksiz rahmatiga yo'l ochadi.

The sūrah also gives a brief account of the Prophet Job, describing how God may test His true servants with hardship and affliction. The patience Job showed in adversity provides a splendid example of how to remain steadfast. The account also describes the good end Job experienced as God bestowed His mercy on him, dispelling all his pain. The Muslims in Makkah are thus shown how to find solace amidst the constant hardship the unbelievers try to inflict on them. They are reminded that such hardship invariably opens the way to God’s mercy, which is inexhaustible.

Bu hikoyalar surraning ikkinchi va asosiy qismini tashkil etadi. Unda, shuningdek, kofirlarning Allohning azobini shoshilib so‘rashlariga javob berilgan, Qiyomat kunining manzarasi tasvirlangan, takvodor kishilarni kutayotgan baxt va haqni rad etganlarni kutayotgan yonayotgan olov tasvirlangan. Haqiqat qadriyatlari oxirat hayotida mustahkam o‘rnashgan bo‘lib, hukm chiqarish mezonini belgilaydi. Kibrli Makka boshliqlari o‘z taqdirlarini ko‘rib, uni zaif kishilarning taqdiri bilan solishtirganlarida, ularni masxara qilib, Allohning rahmati bunday zaiflarga hech qachon ko‘rsatilmaydi deb da’vo qilganlarini anglab yetadilar. Shunday tasvirlangan manzara qarama-qarshi suratlarni beradi: “Albatta, takvodor kishilar uchun qaytish joyi go‘zal bo‘ladi: ularga ochiq eshikli, abadiy saodat bog‘lari bor. Ular u yerda o‘rnashib oladilar va ko‘p meva hamda ichimlik so‘raydilar; yonlarida nigohlari past, tengdosh juftlari bo‘ladi.” (49–52-oyatlar) Boshqa tomondan, “haqdan chetga chiqqanlar uchun esa eng yomon qaytish joyi bor: ular jahannamda azob chekadilar; qanday yomon qarorgoh! Bas, bularni tatib ko‘ringlar: qaynoq suv va qorong‘i, jirkanch ovqat, hamda bularga o‘xshash yana azoblar.” (55–58-oyatlar) Ular jahannamda bir-birlari bilan bahslashadilar, janjallashadilar va bir-birlarini la’nat qiladilar, mo‘minlarni qanday masxara qilganlarini eslaydilar: “Ular aytadilar: Nega biz yomon deb hisoblagan va masxara nishoni qilgan kishilarni bu yerda ko‘rmaymiz? Yoki ko‘zlarimiz ularni ilg‘amayaptimi?” (62–63-oyatlar) Ular bunday kishilarni jahannamda topa olmaydilar, chunki aynan ular jannatga tegishlidir. Bu javob ham ularning Allohning azobini shoshilib so‘rashlariga, ham mo‘minlarni masxara qilishlariga javobdir. Ushbu manzara surraning uchinchi qismini tashkil etadi.

These stories form the second and major part of the sūrah. It also includes a reply to the unbelievers’ hastening of God’s punishment, presenting a scene from the Day of Judgement, describing the happiness that awaits the God-fearing and the blazing fire that awaits those who reject the truth. The values of truth are well established in the life to come, providing the criterion for judgement. The arrogant Makkan chiefs will realize this when they see their fate and compare it with that of the weak elements on whom they poured their derision, claiming that God’s mercy would never he shown to those so weak. The scene so described provides contrasting images: “The God-fearing will certainly have a good place to return to: gardens of perpetual bliss, with gates wide open to them. They will he comfortably seated there, and they will call for abundant fruit and drink, having beside them well-matched mates of modest gaze.” (Verses 49-52) On the other hand, “those who transgress the bounds of what is right will have the most evil place to return to: hell will they have to endure; and how evil a resting place. Let them, then, taste this: a scalding fluid and a dark, disgusting food, and coupled with it, further [suffering! of a similar nature.” (Verses 55-58) They will argue, quarrel and curse one another in hell, and they will remember how they used to ridicule the believers: “They will say: How is it that we do not see here men whom we considered to be wicked, and whom we made the target of our derision? Or is it that our eyes have missed them?” (Verses 62-63) They cannot find such people in hell, because they are the ones who belong to heaven. This then is the answer to both their hastening of God’s punishment and their ridicule of the believers. This scene forms the third part of the sūrah.

Ularning Payg‘ambar ﷺ Allohdan kelgan vahiylar haqida aytgan gaplariga bo‘lgan inkorona munosabatiga javoban, u Odam va yuqorida sodir bo‘lgan voqea haqida gapiradi. Payg‘ambar ﷺ bu voqea sodir bo‘lganida hozir bo‘lmagan; uni faqat Xudo unga xabar qilgan. Darhaqiqat, Odamdan boshqa hech bir inson o‘sha paytda hozir bo‘lmagan. Bu hikoyadan biz Iblisning qoralanishini va uning osmondan haydalishiga Xudoning Odamni afzal ko‘rgani uchun Iblisning hasad qilgani sabab bo‘lganini bilib olamiz. Birortasi Xudo Muhammad ﷺ ni ularning orasidan tanlashini juda katta marhamat deb o‘ylagani uchun, ularning munosabati Iblisnikidan unchalik farq qilmaydi. Ushbu surraning oxirgi qismi Payg‘ambarning aniq bayonoti bilan yakunlanadi: “Ayting: Men buning uchun sizlardan hech qanday ajr so‘ramayman va men o‘zim bo‘lmagan narsani da’vo qiluvchi emasman. Bu barcha olamlar uchun nasihatdan boshqa narsa emas, va albatta, vaqt o‘tib, uning haqiqatini bilib olasizlar.” (86-88-oyatlar)

In reply to their disbelieving reaction to what the Prophet had told them of the revelations he received from on high, he tells them about Adam and what happened on high. The Prophet was not present when this took place; he was only told about it by God. Indeed no human being, other than Adam, was present. From this account we learn about Iblīs’ condemnation and that it was his envy at God’s preference for Adam that brought about his expulsion from heaven. Since the unbelievers thought it was too big a favour for God to choose Muĥammad from among them, their attitude is not dissimilar to that of Iblīs. This last part of the sūrah concludes with a clear statement from the Prophet: “Say: No reward do I ask of you for this, and I am not one to claim what I am not. This is no less than a reminder to all the worlds, and in time you will certainly come to know its truth.” (Verses 86-88)

Sūra butun to‘rt qismi davomida avvalgi ummatlarning halokatini tasvirlaydi: ular takabburlikka berilib, Alloh elchilarini yolg‘onchilikda ayblagan va mo‘minlarni xor ko‘rgan edilar. Qisqasi, ular o‘zlari o‘z mag‘lubiyatlari va xorligini muhrlab qo‘ydilar: “Qaysi bir to‘da, qaysi bir guruh ko‘tarilmasin, mag‘lub bo‘ladi. Ulardan oldin Nuh qavmi, ‘Od, mixlar egasi Fir’avn, Samud, Lut qavmi va Ayka ahli haqni inkor etdilar: bular turli guruhlar edi; ammo ularning har biri Alloh elchilarini yolg‘onchilikda ayblagan edi. Shu sababli Mening azobim ularga yetdi.” (11–14-oyatlar) Sūra bunga qarama-qarshi qilib, Alloh o‘zining tanlangan bandalariga ato etgan ne’matlarni, ularga kuch-qudrat berishini va ularni yaxshi parvarish qilishini ko‘rsatadi. Bu haqda Dovud, Sulaymon va Ayyub qissalarida yetarlicha aniq bayon qilinadi.

The sūrah, in all its four parts, depicts the destruction of earlier communities when they resorted to arrogance, accusing God’s messengers of lying and holding the believers in contempt. In short, they themselves sealed their own defeat and humiliation: “Whatever hosts, of any affiliation, may be raised will suffer defeat. Before their time, the truth was rejected by Noah’s people, the Ad, Pharaoh of the tent-pegs, the Thamūd, Lot’s people and the dwellers of the wooded dales: these were different groupings; yet each one of them accused God’s messengers of lying. Therefore, My retribution fell due.” (Verses 11- 14) The sūrah contrasts this with the favours God bestows on His chosen servants, giving them power and taking good care of them. This is made abundantly clear in the stories about David, Solomon and Job.

Sura shuningdek, Qiyomat kunidan keyingi holatlarni ko‘rsatuvchi bir aylanishga ham olib boradi: bir tomondan baxt va farovonlik, ikkinchi tomondan azob manzaralarini beradi. Surada so‘nggi aylanish birinchi inson hikoyasini hamda uning birinchi dushmani — ataylab odamlarni adashtiruvchi va ular niyatini bilmasdan ergashadigan shaxsning dushmanligini bayon qiladi.

The sūrah also takes us on a round in which we see what lies in store beyond the Day of Judgement, giving us images of happiness and bliss on the one hand, and torment on the other. The last round in the sūrah gives the story of the first human being and the hostility shown by his first enemy, the one who deliberately leads people astray, and who they follow unaware of his designs.

Surada yana bir o'ziga xos ta'sir ham bor, u qalblarni osmonlar va yerning yaratilishida mujassam bo'lgan haqiqatga uyg'otishga qaratilgan. Bu haqiqat shuki, Alloh O'zi yuborgan elchilar orqali yer yuzida o'rnatmoqchi bo'lgan haqiqatdir. Ikkalasi bir-biri bilan bog'liqdir: «Biz osmonu yerni va ular orasidagini bekordan-bekor yaratmadik». (27-oyat)

The sūrah also includes a special touch that is meant to alert hearts to the truth reflected in the creation of the heavens and earth. This is the truth that God wants to establish on earth through the messengers He sends. The two are interrelated: “We have not created heaven and earth and all that is between them without a purpose.” (Verse 27)