"Alif. Lām. Mīm." Bular Qur’on suralarining ba’zilarining boshida keladigan alohida arab harflaridir. Bizning nazarimizda, ular tinglovchilarni shunga e’tiborni qaratish uchun mo‘ljallangan: bu harflar Payg‘ambarga berilgan ilohiy kitob, ya’ni Qur’on yasalgan material hisoblanadi. Arablar bu harflarni yaxshi biladilar va o‘zlari xohlagan fikrlarini ifodalash uchun ulardan foydalanadilar. Ammo ular bunday ilohiy kitobga o‘xshash biror narsani tuza olmaydilar, chunki u hech bir insonning tasnifi emas; uning muallifi Allohdir. Note: per the rules, "God" must be written as the Uzbek word for God, not "Allah," so the final line should read: Ammo ular bunday ilohiy kitobga o‘xshash biror narsani tuza olmaydilar, chunki u hech bir insonning tasnifi emas; uning muallifi Xudodir.

“Alif. Lām. Mīm.” These are three of the separate Arabic letters that occur at the beginning of some Qur’ānic sūrahs. In our view, they are meant to alert the audience to the fact that such letters are the material from which the divine book given to the Prophet, i.e. the Qur’ān, is made. They are familiar to the Arabs who use them to compose whatever ideas they wish to express. Yet they cannot compose anything like this divine book, because it is of no man’s composition; its author is God.

Bunday alohida harflar bilan boshlanadigan suralar har doim Qur’on haqida gapiradi, ya’ni yo bevosita shu harflardan keyin yoki keyinroq, xuddi hozirgi surada bo‘lgani kabi.

Sūrahs that start with such separate letters always speak about the Qur’ān, either immediately following these letters or later on, as is the case in the present sūrah.

Shunday qilib, uning oyatlarida biz quyidagilarni o‘qiymiz: “Sizga kitobdan vahiy qilinganini tilovat qiling.” (45-oyat) “Shunday qilib, Biz bu kitobni sizga vahiy qildik.” (47-oyat) “Sizdan oldin hech qanday kitobni o‘qiy olmaganingiz va uni o‘ng qo‘lingiz bilan yozib ololmaganingiz rost.” (48-oyat) “Ular uchun Biz sizga o‘qib berilayotgan bu kitobni vahiy qilganimiz kifoya emasmi?” (51-oyat) Ushbu suralarda Qur’on va uning benazir uslubiga doimo ishoralar qilinishi, bu alohida harflar haqidagi bizning qarashimizni tasdiqlaydi.

Hence, we read in its verses: “Recite what has been revealed to you of the book.” (Verse 45) “Thus it is that We have revealed this book to you.” (Verse 47) “Never have you been able to read a book before this, nor have you ever been able to transcribe one with your right hand.” (Verse 48) “Is it not enough for them that We have revealed to you this book which is being read out to them?” (Verse 51) The fact that references to the Qur’ān and its inimitable style are invariably made in these sūrahs confirms our view concerning these separate letters.

Sura boshlanishidan so'ng darhol iymon va mo'minlar o'z e'tiqodlarini haqiqatga aylantirish uchun duch keladigan og'ir sinov haqida so'z boradi. Aynan shunday sinovlar orqali haqiqiy mo'minlar yolg'onchilardan ajratilishi zikr etiladi: "Odamlar: "Iymon keltirdik", deyishlari bilan, sinovga solinmasdan qoldiriladilar, deb o'ylaydilarmi? Biz ulardan oldingilarni ham albatta sinovga solganmiz. Shunday ekan, Alloh albatta rost so'zlovchilarni bilur va albatta yolg'onchilarni ham bilur", deb (2-3-oyatlar).

Sūraning uchinchi ohangi – Alloh bilan uchrashishni umid qilganlarni ruhlantirish va ular bilan Uning orasidagi bog'lanishni mustahkamlashdir: "Kim Alloh bilan uchrashishni umid bilan kutsa, [shunga tayyor bo'lsin]; chunki Alloh belgilagan muddat albatta keladi. U hammasini eshituvchi, hammasini biluvchidir." (5-oyat) Alloh bilan uchrashishni chin dildan umid qilganlar o'zlarini xotirjam his qilsinlar.

The third note the sūrah strikes is that of reassuring those who hope to meet with God and strengthening their bond with Him: “Whoever looks forward with hope to meeting God [let him be ready for it]; for the end set by God is bound to come. He alone hears all and knows all.” (Verse 5) Those who dearly hope to meet God should rest assured.

Ular Uning va'dasining amalga oshishini ishonch bilan kutishlari kerak. Agar buni qat'iy yaqin bilan qilsalar, ular bunga umid bog'lashlari mumkin. Bu ilhomlantiruvchi tasvir: imonli inson umid bilan yashaydi va Xudoning va'dasi amalga oshishini intizorlik bilan kutadi. Uning intilishi, uning haqiqatligini tasdiqlovchi javob bilan ijobat topadi. Shundan so'ng, Xudo ularning barcha umidlarini to'liq biladi, degan tasalli keladi: "Faqat U hammasini eshitadi va hammasini biladi." (5-oyat)

They should wait confidently for the fulfilment of His promise. They can look forward to it provided they do so with certitude. This is an inspiring image: a person of faith cherishing hopes and looking forward to the fulfilment of God’s promise. His aspiration is answered with confirmation of its truth. This is followed by the reassurance that God is fully aware of all their hopes: “He alone hears all and knows all.” (Verse 5)

Shunda, sura o'sha mo'minlarga qaratilganki, ular imon farzlarini ado etish uchun barcha turdagi mashaqqatlarga sabr qilib, harakat qiladilar. Ular faqat o'zlari uchun va o'z foydalari uchun intiladilar. Shu bilan ular o'z ishlarini to'g'ri yo'lga qo'ygan bo'ladilar. Xudoga kelsak, U hech kimga muhtoj emas: {Kim jihod qilsa, o'z foydasi uchun jihod qiladi. Albatta, Xudo barcha olamlardan behojatdir.} (6-oyat)

Then the sūrah states to those believers who strive to fulfil the duties of faith, enduring all manner of hardship, that they only strive for themselves and for their own good. By doing so they have set their affairs on the right course. As for God, He needs no one: “Whoever strives hard [for God’s cause] does so for his own good. For certain, God is in no need of anything in all the worlds.” (Verse 6)

Haqiqatan ham, Xudo mo'minlarni sinovdan o'tkazgan va ularni qattiq harakat qilishga, shunda musibatlarga sabr bilan bardosh bera olishlari uchun undagan. Ammo bularning barchasi ularning o'z foydalari uchundir. U ularning manfaatini ham bu dunyoda, ham oxirat hayotida ta'minlagan. Harakat, ya'ni jihod insonning yaxshi fazilatlarini mustahkamlaydi, uning ufqlarini kengaytiradi, uni hayoti va mol-mulkini qurbon qilishga tayyorlaydi, shuningdek, uning eng yaxshi sifatlari va qobiliyatlarini yuksaltiradi. Bularning barchasini Xudo harakat qilayotgan shaxs uchun qiladi, so'ngra u mo'minlar jamoasiga yanada ko'proq foyda keltiradi: uning ahvolini yaxshilaydi, unda haqiqatni qaror toptiradi va uning safida yomonlik ustidan yaxshilikning g'alaba qozonishini ta'minlaydi.

Sura keyin biz avval zikr qilgan sinov turiga ishora qiladi: oila a'zolari va yaqinlar bilan bo'lgan aloqa va rishtalar sinovi. U bunday qiyin vaziyatda aniq va qat'iy yo'l-yo'riq beradi:

The sūrah then refers to a type of test which we have already mentioned: that of ties and bonds with family and loved ones. It gives clear and decisive guidance in such a difficult situation:

Biz insonga ota-onasiga yaxshilik qilishni buyurdik. Ammo ular seni Men bilan biror narsani sherik qilishga, bu haqda sening bilimging bo'lmagan narsani Menga sherik qilishga majburlashsa, ularga itoat qilma. Qaytishingiz Menga bo'ladi va qilib yurgan ishlaringiz haqida sizlarga xabar beraman. Iymon keltirib, yaxshi amallar qilganlarni esa albatta solihlar qatoriga kiritamiz. (8-9-oyatlar)

We have enjoined upon man goodness towards his parents: yet should they endeavour to make you associate as partner with Me something of which you have no knowledge, do not obey them. It is to Me that you shall all return, when I shall inform you about all that you were doing [in life]. As for those who believe and do righteous deeds, We shall most certainly admit them among the righteous. (Verses 8-9)

Ota-onalar eng yaqin qarindoshlarning eng yaqinidir. Ular farzandlariga ko‘p narsa beradilar. Shu sababli, ota-onaga yaxshilik qilish har bir kishining burchidir. Darhaqiqat, ota-onaga muhabbat, hurmat va g‘amxo‘rlik bilan munosabatda bo‘lish kerak. Ammo Allohga bo‘lgan burch masalasiga kelganda, ularga Uning amriga zid ravishda itoat qilinmaydi: "Biz insonga ota-onasiga yaxshilik qilishni buyurdik. Ammo ular Men bilan birga, bilimingiz yo‘q narsani sherik qilishingizga harakat qilsalar, ularga itoat qilmang" (8-oyat). Eng ustun rishta Xudo bilan bo‘lgan rishtadir. Shuning uchun, agar ota-onalar imonsiz bo‘lsalar, ularga g‘amxo‘rlik va mehr bilan munosabatda bo‘lish kerak, lekin ularga itoat qilinmaydi va ortidan ergashilmaydi. Bu hayot tugagach, barcha odamlar Xudoga qaytadilar: "Qaytar joyingiz Menga bo‘ladi, o‘shanda Men sizlarga (hayotda) qilgan barcha ishlaringiz haqida xabar beraman" (8-oyat).

Parents are the closest of all relatives. They give much to their children. Hence, to be kind to one’s parents is a duty required of everyone. Indeed parents must be treated with love, respect, and care. Yet when it comes to one’s duty towards God, they cannot be obeyed in opposition to Him: “We have enjoined upon man goodness towards his parents: yet should they endeavour to make you associate as partner with Me something of which you have no knowledge, do not obey them.” (Verse 8) The paramount bond is that with God. Hence, if one’s parents are unbelievers, they should be treated with care and kindness, but must not be obeyed or followed. Once this present life is over, all return to God: “It is to Me that you shall all return, when I shall inform you about all that you were doing [in life].” (Verse 8)

Sura keyin bizga zulm va adolatsizlikka duch kelganda past ketib, taslim bo‘lib qoladigan odamlarning surati beriladi. Lekin ishlar yengil bo‘lganda, ular manmanlik bilan da’volar qiladilar:

The sūrah then gives us an image of people who yield abjectly when they face oppression and injustice. Yet, when the going is easy, they make boastful claims:

Odamlar orasida: "Biz Allohga ishondik", deydiganlar bor. Lekin ularning biri Alloh yo'lida azob chekkanda, odamlarning zulmini Allohning azobi kabi og'ir deb biladi. Ammo Rabbingizdan yordam kelsa, albatta: "Biz doim sizlar bilan birga edik!", deydi. Alloh barcha jonzotlarning qalbidagini bilmaydimi? Albatta, Alloh haqiqiy mo'minlarni ham, albatta, munofiqlarni ham biladi.

Among people, there are those who say: ‘We believe in God,’ yet when any of them is made to suffer in God’s cause, he thinks that oppression by man is as grievous as God’s punishment. However, should help from your Lord be forthcoming, he is sure to say: ‘We have always been with you!’ Is not God filly aware of what is in the hearts of all creatures? Most certainly God knows those who truly believe and most certainly He knows those who are hypocrites. (Verses 10-11)

Bunday odamlar iymonlarini hamma narsa yorqin va kelajak porloq ko'ringan paytda e'lon qiladilar. Ular Xudoning dinini qabul qilish oson, va bu eng qisqa e'lonlardan ortiq narsa emas, deb o'ylaydilar. Biroq, ularning biri Xuda yo'lida azob chekkanda, o'zi qilgan e'lon tufayli, hamma narsa oson ko'ringan paytdagi e'lon tufayli, "u odamlarning zulmini Xudoning azobi kabi og'ir deb biladi." Shunday qilib, ular vahimaga tushadilar, ularning me'yorlari va qadriyatlari chalkashib ketadi. Ularning iymoni o'zi ham larzaga keladi. Ular o'zlari chekayotgan zulmdan ko'ra yomonroq narsa yo'q, hatto oxiratdagi Xudoning azobi ham emas, deb o'ylaydilar. Ular nega bunday cheksiz azobga chidashlari kerakligini so'raydilar, chunki Xudoning azobi undan yomonroq bo'la olmaydi. Shunday qilib, ular odamlar tomonidan yetkazilgan mashaqqatni Xudoning azobi bilan tenglashtiradilar; holbuki, ikkinchisini hech kim baholay olmaydi.

Such people declare their belief when things look bright and the future rosy. They think that accepting God’s faith is easy and that it does not constitute more than making the briefest of declarations. Yet, “when any of them is made to suffer in God’s cause,” on account of the declaration they made when everything seemed easy “he thinks that oppression by man is as grievous as God’s punishment.” Thus, they panic and their standards and values become confused. Their very faith is shaken. They imagine that nothing could be worse than the oppression they are suffering, not even God’s punishment in the life to come. They wonder why they should endure such endless suffering when God’s punishment could not be any worse. Thus do they equate hardship caused by man with God’s punishment; yet the latter is something which no one can estimate.