Ushbu yakuniy qismda sura oldin ko‘targan barcha masalalarni qayta ko‘rib chiqadi: vahiyning mohiyati, ilohiyat va uning yagonaligi, hamda qiyomat. Bular alohida bo‘limlarda qayta ko‘rib chiqiladi va kuchli ta’sir hamda aniq ohang bilan ifodalanadi. Umumiy maqsad – koinotdagi har bir narsani Allohning qudrati qanday boshqarayotganini ko‘rsatishdir. Bu tushuncha suraning so‘nggi oyatida jamlangan: “Demak, har narsaning mulki qo‘lida bo‘lgan Zot – poklik Uning uchundir, va Unga qaytarilasizlar.” (83-oyat) Uning qudratli va ijodkor qo‘li chorvani yaratib, uni insonga bo‘ysundirdi, insonni esa oddiy nutfadan yaratdi. Xuddi shu qo‘l dastlab yaratgani kabi, chirib tuproqqa aylangan suyaklarga ham hayot bera oladi. Yashil daraxtdan olov chiqargan ham, osmonlar va yerni vujudga keltirgan ham aynan shu qo‘ldir. Oxir-oqibat, koinotdagi hamma narsa Uning ixtiyoridadir. Suraning ushbu yakuniy qismining mazmuni shudir.

In this final part, the sūrah reviews all the issues it tackled earlier: the nature of revelation; Godhead and its oneness, and resurrection. These are reviewed in separate sections and shown with strong effects coupled with a clear rhythm. The overall aim is to show how God’s hand controls everything in the universe. This concept is summed up in the last verse of the sūrah: “Limitless, then, in His glory is He in whose hand rests the mighty dominion over all things, and to Him you all will be brought back.” (Verse 83) His hand, strong and innovative, has created cattle and subjected them to man, and created man from a mere gamete. The same hand can also give life to bones that had broken into dust, just like it originated them in the first instance. It was this hand that produced fire from the green tree and brought the heavens and the earth into being. In the end, it has control of everything in the universe. This, then, is the gist of this final part of the sūrah.

Biz unga she'riyatni o'rgatmaganmiz va bu uning uchun munosib ham emas. Bu faqat eslatma va hamma narsani aniq bayon etuvchi Qur'ondir, tirik bo'lgan har bir kishini ogohlantirish uchun va kofirlarga qarshi Xudoning so'zi isbotlanishi uchun. (69-70-oyatlar)

We have not taught the Prophet poetry; nor is it fitting for him [to be a poet). This is but a reminder and a Qur’ān making all things clear, to warn everyone who is alive, and that the word of God be proved against the unbelievers. (Verses 69-70)

Sūra boshida vahiy masalasi haqida gapirilgan: «Yo Sin. Hikmatga to‘la Qur’on bilan qasam, albatta, sen to‘g‘ri yo‘lda boradigan Allohning elchilaridan birisan. Bu qudratli, rahmli Zotning nozil qilgan vahiysidir, toki ota-bobolari ogohlantirilmagan, shuning uchun g‘ofil bo‘lgan qavmni ogohlantirasan». (1-6-oyatlar)

Right at the outset, the sūrah spoke about the question of revelation: “Yā Sīn. By the Qur’ān, full of wisdom, you are indeed one of God’s messengers, pursuing a straight way. It is a revelation by the Almighty, the Ever Merciful, so that you may warn people whose forefathers had not been warned, and who therefore are unaware [of the truth].” (Verses 1-6)

Shu tarzda, Payg'ambarning shoir ekanligi va Qur'on oddiy she'r ekanligi haqidagi da'volarni rad etish uchun taqdim etilmoqda. Quraysh oqsoqollari bu gaplarning mutlaqo yolg'on ekanligini yaxshi bilishar edi, ular Muhammad ﷺ tilagan Qur'on ularning tillarida hech qachon uchramagan narsa ekanini anglashardi. Ular Qur'onni she'rdan ajratishga ojiz darajada aqlsiz emas edilar. Bu da'volar shunchaki yangi din va uni targ'ib qilayotgan Payg'ambarga qarshi yuritilgan targ'ibot kampaniyasining bir qismi edi.

Now it is presented in this particular form to refute the allegation that the Prophet was a poet, and that the Qur’ān was mere poetry. The elders of the Quraysh were fully aware that all this was absolutely false, and that the Qur’ān Muĥammad recited was something unknown in their language. They were not so dull as to be unable to distinguish the Qur’ān from poetry. These allegations were simply part of the propaganda they launched against the new faith and the Messenger preaching it.

Ular shunchaki Qur’onning go‘zal va ilhomlantiruvchi uslubiga ishora qilib, omma uni she’r bilan adashtirishga urinardilar.

They simply referred to the fine, inspiring style of the Qur’ān to try to make the masses confuse it with poetry.

Shu o'rinda, cheksiz ulug'vorligi bilan Xudo O'z Elchisiga she'riyat san'atini o'rgatganini inkor etadi. Xudo unga buni o'rgatmagani uchun, u buni o'rganmaydi. Hech kim Xudo o'rgatganidan boshqa narsani hech qachon bilmaydi.

Sūraning ushbu yakuniy qismining ikkinchi bo‘limi Xudoning yagonaligi masalasini, odamlar o‘z atrofida ko‘rayotgan narsalar va Xudo ularga ato etgan ne’matlar asosida bayon qilishga qaratilgan.

The second section of this final part of the sūrah addresses the question of God’s oneness providing a framework for it from what people see around them and the blessings God grants them:

Ular ko'rmaydimi, Bizning qo'llarimiz yaratgan narsalar orasida ularga chorva hayvonlarini yaratib berganimizni? Ular ularni boshqaradilar. Biz ularni ularga bo'ysundirdik: ulardan ba'zilarini minish uchun ishlatadilar, ba'zilarini esa yeydilar, ulardan yana boshqa foydalar ham olinadi va [sut] ichadilar. Shukr qilmaydilarmi? Ular esa Alloh'dan boshqa ilohlarga sig'inishni, [ularning] yordamini umid qilib, o'zlariga yordam bersin deb kutishmoqda. Ular esa ularga yordam bera olmaydilar; lekin ularning ibodat qiluvchilari jangchilardek turib, ularni himoya qilishga tayyor turadilar. Ularning so'zlari sizni g'amgin qilmasin. Biz ular yashirgan barcha narsalarni ham, oshkor qilgan barcha narsalarni ham bilamiz.

Are they not aware that, among all the things Our hands have made, We have created for them cattle which they control. We have subjected these to them, so that some of them they use for riding and of some they may eat, and they have other benefits from them, and [milk] to drink. Will they not give thanks? Yet they have taken to worship deities other than God, hoping for [their] support. They are unable to support them; yet their worshippers stand like warriors to defend them. Let not their words grieve you. We know all that they keep secret as well as all that they bring into the open.

(Oyatlar 71-76)

(Verses 71-76)

Bu oyatlar "Ular ko'rmaydilarmi..." degan savol bilan boshlanadi, uni so'zma-so'z "Ular qanday ko'rmayaptilar..." deb ham tarjima qilish mumkin edi. Bu yerda ularning e'tiborini tortilayotgan belgi ularning ro'parasida turibdi. Uni uzoqdan izlashlari shart emas. U ko'z o'ngida, ko'p mulohaza qilishni talab qilmaydi. Bu – Alloh yaratgan va ularning ixtiyoriga bo'ysundirgan chorva mollaridir. Shu tufayli ular ulardan minishadi, go'sht uchun, sut va boshqa turli foydalar olish uchun ishlatadilar. Bularning barchasi Allohning qonuni va Uning insonga hamda chorvaga bergan xususiyatlari bilan bo'ladi. Odamlar bularning birortasiga ham o'z kuchlari bilan erisha olmagan bo'lardilar. Haqiqatda ular bir pashshani ham yarata olmaydilar, garchi bu maqsad uchun barcha imkoniyatlarini safarbar qilsalar ham. Ular pashshani ham boshqara olmaydilar, agar Alloh unga odam tomonidan boshqarilish xususiyatini bermagan bo'lsa. Shu sababli savol berilgan: "Ular shukr qilmaydilarmi?" Bu Qur'oni karim nuqtai nazaridan qaraganda, Allohning ne'matlari atrofimizning har bir burchagidan to'lib-toshib turganini his qilmay iloj yo'q. Shunday ekan, biz hayvonga minganimizda, go'sht yeganimizda, sut ichganimizda, pishloqdan tatib ko'rganimizda, yog'ni ovqat pishirishda ishlatganimizda yoki teri, jun va hayvon junidan tikilgan kiyim kiyganimizda, qalbimizda Allohning tugamas ne'matlari va cheksiz marhamatini his qilamiz. Bu, shuningdek, atrofimizdagi barcha narsaga va biz foydalanadigan hamma narsaga, jonli bo'ladimi yoki jonsiz, tegishlidir. Shunda butun hayotimiz Allohni ulug'lash va Unga shukr qilishning uzluksiz amaliga aylanadi.

Oxirgi parchaning uchinchi bo‘limi qayta tirilish va hisob-kitob masalasini ko‘taradi:

The third section of this final passage raises the question of resurrection and reckoning:

Insonmi, Biz uni nutfadan yaratganimizni ko'rmaydimi? Shunga qaramay u ochiq-oydin tortishuvchiga aylanadi. U Biz haqimizda dalillar keltiradi, o'zining qanday yaratilganini unutib qo'yadi. U: «Chirib, changga aylangan suyaklarni kim tiriltira oladi?» deydi. Ayt: «Ularni birinchi marta yaratgan Zot ularni yana tiriltiradi. U har bir yaratilishni yaxshi biladi. Sizlar yashil daraxtdan olov chiqaradigan, shundan o'z olovingizni yoqadigan Zotdir». Osmonlar va yerni yaratgan Zot ularga o'xshashlarini yaratishga qodir emasmi? Albatta, qodir. U - Buyuk Yaratuvchi, Hammani biluvchidir. Biror narsani xohlasa, unga faqat «Bo'l!» deydi, u darhol bo'ladi.

Is man, then, not aware that it is We who create him out of a gamete; and then he becomes flagrantly contentious. He comes up with arguments against Us, forgetting how he himself was created. He asks: ‘Who could give life to bones that have crumbled to dust?’ Say: ‘He who brought them into being in the first instance will give them life again. He has full knowledge of every act of creation; He who produces for you fire out of the green tree, and from this you kindle your fires.’ Is, then, He who has created the heavens and the earth unable to create their like? Of course He can. He alone is the supreme Creator, the All-Knowing. When He intends something to he, He only says to it, ‘Be,’ and it is. (Verses 77-82)

Ushbu bo‘lim avvalo insonning o‘z holatiga nazar soladi: uning kelib chiqishi va oxirgi taqdirini bayon qilib, buni unga doimiy ravishda ro‘y berayotgan haqiqat sifatida ko‘rsatadi. Biroq inson buning ahamiyatini anglamaydi va uni Xudoning barcha insoniyatni tiriltirish va’dasi amalga oshishini tasdiqlovchi dalil sifatida qabul qilmaydi. “Insonmi, u Biz uni nutfadan yaratganimizni ko‘rmaydimi? Shunda u ochiqdan-ochiq bahslashuvchiga aylanadi.” (77-oyat) Inson o‘zining bevosita kelib chiqishi nutfa ekanini inkor etmaydi. U hech narsaga arzimaydigan, bir tomchi suyuqlikdan iborat; ichida minglab hujayralar bor, ulardan biri embrionga aylanadi, keyin esa Rabbi bilan bahslashib, Undan isbot va dalil talab qiladigan jadal bahsli odamga aylanib boradi.

This section looks first at man’s own position, describing his origins and ends, putting it all before him so that he looks at it as a reality taking place all the time. Yet man neither appreciates its significance nor takes it as evidence confirming the realization of God’s promise to resurrect all humanity. “Is man, then, not aware that it is We who create him out of a gamete; and then he becomes flagrantly contentious.” (Verse 77) Man does not doubt that his immediate origin is a gamete. It is no more than a tiny drop of worthless fluid; a drop containing countless thousands of cells, one of which then becomes an embryo, which later grows into a contentious person, arguing with his Lord and demanding proof and evidence from Him.