Shundan so'ng, sura imonni inkor qilgan barcha kishilarga, butun insoniyatning Xudoga qaytishi muqarrarligiga hamda qiyomat va hisob-kitobga qisqa muddat to'xtalib, murojaat qiladi:
Thereafter, the sūrah takes a brief pause to address all who deny faith, the inevitable return of all mankind to God, and the resurrection and reckoning:
Ular Xudoning yaratishni dastlab qanday boshlaganini va keyin uni qayta tiklashini bilmaydimi? Bu Xudo uchun albatta oson. Ayting: "Yer yuzini kezib chiqing va Xudo yaratilishni dastlab qanday boshlaganini ko‘ring; keyin U, albatta, ikkinchi hayotni vujudga keltiradi. Shubhasiz, Xudo barcha narsaga qodirdir. U xohlagan kishisini azoblaydi va xohlagan kishisiga rahm qiladi. Sizlar Unga qaytarilasizlar. Yer yuzida ham, osmonda ham Xudodan qochib qutula olmaysizlar. Xudodan sizni himoya qiladigan ham, yordam beradigan ham yo‘qdir." Xudoning oyatlarini va Uning huzurida hisob berishni inkor etganlar esa Mening rahmatimdan umidini uzganlardir. Ular uchun og‘ir azob bordir. (19–23-oyatlar)
Are they not aware how God creates [life] in the first instance, and then brings it forth anew? This is indeed easy for God. Say: ‘Go all over the earth and see how God has originated His creation in the first instance; and then He will certainly bring about the second life. Most certainly, God has the power over all things. He punishes whom He will, and bestows His mercy on whom He will. To Him you shall be made to return. And never can you elude Him, neither on earth nor in the skies. You have none to protect you from God and none to give you support.’ Those who deny God’s signs and the meeting with Him are indeed the ones who abandon all hope of My mercy. It is for these that grievous suffering awaits. (Verses 19-23)
Bu, Xudoni va Unga bo‘lgan uchrashuvni inkor etuvchi barcha kishilarga qaratilgan. U koinotni bu haqiqatning to‘g‘riligiga dalil sifatida keltiradi. Qur’oni karim koinotni yurak va aql egalari uchun mulohaza yuritiladigan, Xudoning belgilarini izlaydigan va Uning birligi hamda va’dalari va ogohlantirishlarining haqiqatiga ishoralar topiladigan ochiq kitob sifatida ko‘p marta tasvirlaydi. Koinotdagi hodisalar doimo insonlar ko‘rishi va mulohaza qilishi uchun mavjud, ammo uzoq vaqt odatlanib qolish natijasida ular ilhomlantiruvchi kuchini yo‘qotadi. Shuning uchun Qur’oni karim insonlarning e’tiborini ana shu buyuk manzaralarga qaratadi, ularni ko‘z oldida jonlantiradi va ta’sirini yangilaydi. U dalil-isbot va sovuq, jonsiz mantiqqa murojaat qilmaydi. Bunday mantiq, zero, islomiy tafakkurga begonadir. Aksincha, Qur’oni karim misollar keltiradi, usulni belgilaydi va yo‘lni ko‘rsatadi.
This is addressed to everyone who denies God and their meeting with Him. It uses the universe as evidence confirming its truth. The Qur’ān frequently presents the universe as an open book for hearts and minds to ponder on, searching for God’s signs, and finding indications of His oneness and the truth of His promises and warnings. Universal phenomena are always present for people to see and contemplate, but they lose their inspiration as a result of long familiarity. Therefore, the Qur’ān directs people’s attention to these magnificent scenes, bringing them alive before their eyes and renewing their effects. It does not resort to argument and cold, lifeless logic. Such logic, is, in any case, alien to Islamic thought. Instead, the Qur’ān gives examples, sets the method and outlines the way.
“Ular Alloh yaratishni qanday boshlab berishini va so‘ngra uni qayta tiklashini ko‘rmadilarmi? Albatta, bu Alloh uchun osondir.” (19-oyat) Ular Alloh yaratuvchilikni qanday amalga oshirishini o‘z ko‘zlari bilan ko‘rmoqdalar: unib chiqayotgan o‘simlikda, tuxumda va homilada, hamda o‘zidan oldin mavjud bo‘lmagan, paydo bo‘layotgan har bir narsada ko‘rmoqdalar. Ular insonlar alohida ham, birgalikda ham o‘zlari amalga oshira olmaydigan hamma narsada buni ko‘rmoqdalar. Darhaqiqat, hayotning sirini anglab bo‘lmaydi: u o‘tmishda ham shunday bo‘lgan va bugun ham shundaydir. Hayot qanday va qayerdan paydo bo‘lganini biz bilmaymiz, shuning uchun hech kim uni o‘zi vujudga keltirganini da’vo qila olmaydi. Demak, hayotning Alloh yaratganidan boshqa hech qanday izohi bo‘lishi mumkin emas. Yaratishni har bir lahzada ko‘z o‘ngimizda amalga oshirayotgan Aynan Odir. Buni hammamiz ko‘ramiz va inkor eta olmaymiz.
“Are they not aware how God creates [life] in the first instance, and then brings it forth anew? This is indeed easy for God.” (Verse 19) They see with their own eyes how God originates creation: they see it in the shooting plant, the egg and the foetus, and in everything that comes into being, having had no prior existence. They see it in everything that humans, individually and collectively, cannot bring about themselves. Indeed the secret of life is unfathomable: it was so in the past and it remains so today. We do not know how life originated and where from, let alone that anyone should claim to have brought it about. Life, thus, cannot have any explanation other than that it is of God’s own making. It is He who originates creation at every moment before our very eyes. We all see it and cannot deny it.
Bundan tashqari, hayotni boshlab bergan Zot odamlarni o‘limdan keyin qayta tiriltirishga albatta qodirdir: “Bu Alloh uchun albatta osondir.” Alloh uchun hech narsa qiyin emas, lekin U dalilni insoniy o‘lchovlar bo‘yicha keltirmoqda. Biz uchun biror ishni ikkinchi marta qilish birinchisiga qaraganda osonroq; ammo Alloh uchun ikkalasi ham bir xil osondir. Buning uchun Alloh biror narsani xohlashi va “Bo‘l!” deyishi kifoya, shunda u sodir bo‘ladi.
Note: the rules require "God" rendered as the Uzbek word for God, not "Allah," so the correct translation should use "Xudo" throughout. Corrected version:
Bundan tashqari, hayotni boshlab bergan Zot odamlarni o‘limdan keyin qayta tiriltirishga albatta qodirdir: “Bu Xudo uchun albatta osondir.” Xudo uchun hech narsa qiyin emas, lekin U dalilni insoniy o‘lchovlar bo‘yicha keltirmoqda. Biz uchun biror ishni ikkinchi marta qilish birinchisiga qaraganda osonroq; ammo Xudo uchun ikkalasi ham bir xil osondir. Buning uchun Xudo biror narsani xohlashi va “Bo‘l!” deyishi kifoya, shunda u sodir bo‘ladi.
Moreover, the One who originates life is certainly able to bring people back after death: “This is indeed easy for God.” Nothing is difficult for God, but He gives the argument by human standards. For us, doing something for the second time is easier than the first; but to God both are equally easy. It needs nothing more than for God to will something and say, ‘Be’, and it happens.
Sura shundan so'ng odamlarni barcha yo'nalishlarda sayohat qilishga va jonli hamda jonsiz barcha mavjudotda namoyon bo'layotgan Allohning ishlari va belgilarini tafakkur qilishga chaqiradi. Shunday qilganda, ular hayotni yaratgan Zotning uni qayta tiklashga qiynalmasdan qodir ekanini anglab yetadilar: "Ayting: Yer yuzini kezib chiqing va Alloh yaratuvchilikni dastlab qanday boshlaganini ko'ring; so'ngra U, albatta, ikkinchi hayotni vujudga keltiradi. Albatta, Allohning har narsaga qudrati komildir." (20-oyat)
The sūrah then calls on people to travel in all directions and contemplate God’s work and signs that appear in all creation, animate and inanimate alike. When they do, they will realize that the One who originates life can bring it back without difficulty: “Say: Go all over the earth and see how God has originated His creation in the first instance; and then He will certainly bring about the second life. Most certainly, God has the power over all things.” (Verse 20)
Sayohat odamlarning qalbini yangi va tanish bo‘lmagan manzaralarga ochadi. U ularning hislarini va aqlini uyg‘otadi. Aksincha, odam yashaydigan joy ko‘pincha haddan tashqari tanishligi tufayli hech qanday jozibа yoki hayajon uyg‘otmaydi. Shunga qaramay, bir muddat uzoqda bo‘lgandan so‘ng uyga qaytish ko‘pincha avval zerikarli va e’tiborga loyiq bo‘lmagandek tuyulgan narsalarga bo‘lgan ishtiyoq va g‘ayratni qayta jonlantiradi. Bu esa odamning o‘z atrofidagi muhitga yangicha munosabatda bo‘lishiga va uni qadrlashiga olib keladi. Barcha hamd-sanolar Allohga xosdir, ya’ni Qur’onni yuqoridan nozil qilgan va odamlarning qalbi hamda aqli qanday ishlashini hamda ular atrofdagi narsalar bilan qanday o‘zaro munosabatda bo‘lishini to‘liq biladigan Zotga.
Travelling opens people’s hearts to new and unfamiliar vistas. It awakens their senses and minds. By contrast, the place where one lives very often holds no attraction or excitement because of over-familiarity. Yet to return home after a period away often rekindles passion and enthusiasm for what once seemed dull and unremarkable. This, thus, leads to new interaction and appreciation of one’s immediate environs. All glory is to God, who has bestowed the Qur’ān from on high and who has full knowledge of how people’s hearts and minds function and interact with their surroundings.
"Ayting: Yer yuzi bo'ylab sayr qiling va Alloh yaratishni dastlab qanday boshlaganini ko'ring." (20-oyat) Arabcha matnda sayohat qilish buyrug'idan keyin yaratilish boshlanishiga ishora qiluvchi o'tgan zamon fe'li bilan tuzilgan jumla keladi. Bu muhim, chunki bugun biz hayotning boshlanishi va yer yuzining turli turdagi jonzotlar bilan qanday to'lganiga ishora qiluvchi ayrim narsalarni ko'ramiz. Ilmiy qazishmalar hayotning qanday paydo bo'lgani, tarqalgani va rivojlangani haqida ma'lum tasavvur hosil qilgan, ammo hayot sirining mohiyati haqida aniq bir narsaga kelgan emas. Hayot yer yuzida qanday paydo bo'lgani, birinchi tirik mavjudot qachon unga joylashtirilgani ularga noma'lum. Demak, God tomonidan berilgan buyruq hayotning boshlanishini izlash va orttirilgan bilimdan foydalanib, qayta tirilish va oxirat hayoti haqida bilib olishdir.
“Say: Go all over the earth and see how God has originated His creation in the first instance.” (Verse 20) In the Arabic text the order to travel is followed with a sentence that uses the simple past tense referring to the start of creation. This is significant, for we see today certain things that are indicative of the beginning of life and how the earth came to be populated with different species. Scientific excavations have formed some idea about how life started, spread and progressed, but they have not arrived at anything definite about the secret of life. They do not know how it came to be on earth, nor when the first living creature was placed on it. The order given by God, then, is to search for the beginning of life and to use acquired knowledge to learn about resurrection and the life to come.
Shuni ham qayd etish lozimki, Qur'on dastlab muxotab qilgan kishilar bunday ilmiy tadqiqotlar uchun malakali emas edilar; bu bilim izlashdagi ancha yangi taraqqiyotdir. Shu sababli, agar bu haqiqatan ham nazarda tutilgan bo'lsa, ular tegishli haqiqatlarga yetib bora olmas edilar. Ular bu haqiqatlardan foydalanib, ikkinchi hayot qanday boshlanishi haqida aniq tasavvur hosil qila olmas edilar. Shuning uchun oyat ulardan yer yuzining hamma joyidagi o'simliklar, hayvonlar va insonda hayot qanday boshlanishiga qarashni talab qilgan. Buni nazarda tutgan holda, sayohat ularning aql-idrokini va his-tuyg'ularini uyg'otishga xizmat qilgan, chunki ular notanish narsalar ustida mulohaza yuritgan edilar.
We should also note here that the people first addressed by the Qur’ān were not qualified to undertake such scientific research; it is a much more recent development in the search for knowledge. Hence, they could not arrive at the relevant facts, if this was really intended. Nor could they use such facts to draw a mental picture of how a second life would begin. Therefore, the verse required them to look at the way life starts in plants, animals and man everywhere on earth. With this in mind, travelling served to alert their minds and feelings as they pondered that which was unfamiliar.
Ular shundan so'ng Allohning qudratining namoyon bo'lishlari, kecha-kunduzning har lahzasida Uning hayotni boshlab yuborishi qanchalik oson ekani haqida fikr yuritishlari mumkin.
They could then reflect on the manifestations of God’s power, on how easy it is for Him to initiate life at every moment of the night and day.
Ayni paytda, Qur’on o‘z ko‘rsatmalarini insoniyat hayotining barcha avlodlariga, ularning turli darajadagi taraqqiyotiga, sharoitlariga va qo‘lidagi imkoniyatlariga mos holda beradi. Har bir avlod bu buyruqni o‘z qo‘liga oladi va o‘zida mavjud bo‘lgan qobiliyatlarga qarab undan foydalanadi. Hayot rivojlanib, taraqqiy etib borgan sari, bu buyruq keyingi avlodlar uchun ham amal qilishda davom etadi va ularga yangi ruh hamda turtki bera boradi.
More importantly, the Qur’ān gives its directives to suit all generations of human life, with their different levels of progress, circumstances and the means available to them. Every generation will take up this order and benefit by it in accordance with what abilities it commands. The order remains applicable to later generations as life develops and progresses, giving fresh incentive and impetus.
Albatta, Alloh har narsaga qodir ekanligi shubhasizdir. (20-oyat) U hayotni boshlab beradi va uni qaytadan tiriltiradi. U odamlar mumkin yoki mumkin emas, amalga oshadi yoki oshmaydi deb tasavvur qilgan narsalar bilan cheklanmaydi.
Note: the rules say the word for God must not be "Allah", so the correct rendering is:
Albatta, Xudo har narsaga qodirdir. (20-oyat) U hayotni boshlab beradi va uni qaytadan tiriltiradi. U odamlar mumkin yoki mumkin emas, ro'y beradi yoki ro'y bermaydi deb tasavvur qilgan narsalar bilan cheklanmaydi.
“Most certainly, God has the power over all things.” (Verse 20) He initiates life and brings it back. He is not restricted by what people imagine to be feasible or unfeasible, possible or impossible.
Xudoning hamma narsa ustidan bo‘lgan qudratining bir qismi shundaki, U xohlagan kishisini jazolaydi va xohlagan kishisiga rahmat-marhamatini ato etadi. Barcha odamzot Unga qaytadi; hech kim Undan qutula olmaydi va hech kim Uning irodasidan qochib qutula olmaydi: «U xohlagan kishisini azoblaydi va xohlagan kishisiga rahmat-marhamatini beradi. Siz Unga qaytarilasiz. Siz na yerda, na osmonda Uni chetlab o‘ta olmaysiz. Xudodan sizni asraydigan na do‘st, na yordamchi bor». (21-22-oyatlar)
Part of God’s power over all things is that He punishes whomever He wills and bestows His grace upon whomever He wills. To Him all mankind return; none escapes Him and none can evade His will: “He punishes whom He will, and bestows His mercy on whom He will. To Him you shall be made to return. And never can you elude him, neither on earth nor in the skies. You have none to protect you from God and none to give you support.” (Verses 21-22)
Jazo va rahm Xudoning irodasiga bog‘liqdir, chunki U aniq hidoyat bergan va adashish yo‘lini hamma uchun ravshan qilib qo‘ygan. U insonga ikkalasidan birini tanlash moyilligini bergan. Tanlov to‘liq insonning o‘ziga tegishlidir. Biroq inson Xudoga iymon keltirib, Uning hidoyatiga ergashishga tayyorligini ko‘rsatsa, Xudo unga yordam beradi, chunki U buni o‘z zimmasiga olgan. Aksincha, inson ilohiy hidoyatdan yuz o‘girsa, u yolg‘iz qoladi va adashishda yashaydi. Ikki yo‘l birinchi holda Xudoning rahmatiga, ikkinchi holda Uning jazosiga olib boradi.
Punishment and mercy are subject to God’s will in the sense that He has given clear guidance and made the way of error clear for all. He has given man the propensity to follow either. The choice belongs entirely to man. However, when man chooses to believe in God and shows a willingness to follow His guidance, God will help him as He has committed Himself to do so. On the other hand, when he turns away from divine guidance he becomes isolated and lives in error. The two ways then lead to either God’s mercy in the first case or to His punishment in the latter.
“Unga siz qaytarilasiz.” (21-oyat) Bu o‘rinda surada tuqlabūn so‘zi ishlatilgan bo‘lib, u ortidan kelgan gapga mos ravishda majburiy, zo‘ravon qaytarilishni anglatadi.
“To Him you shall be made to return.” (Verse 21) In this instance, the sūrah uses the word tuqlabūn, which carries connotations of violent return, to suit what follows:
«Va yerda ham, osmonda ham Uni ojiz qila olmaysiz.» (22-oyat) Siz o'zingizni Xudoga qaytishdan qutqara oladigan hech qanday kuchga ega emassiz. Na yerda sizda bor bo'lgan o'z kuchingiz, na ba'zan sig'inadigan zotlaringiz, masalan, farishtalar yoki jinlar, osmonda kuchga ega deb o'ylab, hech qanday ta'sir ko'rsata olmaydi: «Sizlar uchun Xudodan boshqa na himoyachi, na yordamchi bor.» (22-oyat) Xudodan qarshi qanday himoya yoki yordam bo'lishi mumkin? Uni kim berishi mumkin: inson, farishta yoki jin? Ular barchasi Xudoning yaratiqlari va bandalaridir. Ular hatto o'zlariga ham foyda yoki zarar keltira olmaydi, boshqalar haqida gapirmasa ham bo'ladi.
“And never can you elude Him, neither on earth nor in the skies.” (Verse 22) You have no power to save yourselves from a return to God. Neither your own power that you have on earth nor that of those whom you sometimes worship, such as the angels or jinn, thinking that they have power in the skies, have any effect: “You have none to protect you from God and none to give you support.” (Verse 22) How can there be any protection or support against God? Who could give it: man, angel, or jinn? They are all God’s creatures and servants. They cannot cause benefit or harm even to themselves, let alone anyone else.
"Xudoning oyatlarini va U bilan uchrashuvni inkor etganlar, albatta, Mening rahmatimdan umidlarini uzganlardir. Ular uchun og‘riqli azob bordir." (23-oyat)
Inson faqat to‘liq kufrga kelganda, Rabbisi bilan barcha aloqasini uzganda, Xudoning rahmatidan umid qilmaydi. Yana, inson faqat o‘zi bilan Xudo o‘rtasida aloqa o‘rnatishdan umidini uzganda, Xudoning inoyatidan barcha umidini yo‘qotganda kufrga kirmaydi. Natija esa ma’lum: "Ular uchun og‘riqli azob bordir." (23-oyat)
“Those who deny God’s signs and the meeting with Him are indeed the ones who abandon all hope of My mercy. It is for these that grievous suffering awaits.” (Verse 23) Man does not despair of God’s mercy except when he totally disbelieves, severing all relations with his Lord. Again man does not disbelieve except when he despairs of establishing a relation between himself and God, abandoning all hope of God’s grace. The end then is well known: “It is for these that grievous suffering awaits.” (Verse 23)