Sura endi ularning Payg‘ambarga va uning haqiqiy xabariga bo‘lgan munosabatini muhokama qiladi, xuddi Xudoning yagonaligi haqiqatini tasdiqlaganidek, vahiyning haqiqatini ham tasdiqlaydi:
The surah now discusses their attitude towards the Prophet and his true message, establishing the truth of revelation as it has already established the truth of God’s oneness:
Oyatlarimiz ularga aniq-tiniq o‘qilganda, kofirlar kelgan haqiqatni shunday deydilar: «Bu ochiq sehrdir». Yoki: «U buni o‘zi to‘qigan», deyishadimi? Ayting: «Agar men uni to‘qigan bo‘lsam, siz Alloh oldida menga hech narsa qila olmaysiz».
Whenever Our revelations are recited to them in all their clarity, the unbelievers describe the truth when it is delivered to them: 'This is plain sorcery. ’ Do they say: 'He has invented it himself? Say: 'If I have invented it, you cannot be of the Least help to me against God.
U bilar, siz o'rtangizda bu haqda nima deyayotganingizni to'liq biladi. Men bilan sizlar o'rtasida guvoh sifatida Uning O'zi yetarlidir. U Mag'firat qiluvchi, Rahmi cheksiz Zotdir. Ayting: "Men Allohning elchilari orasida birinchi emasman. Men bilan yoki siz bilan nima qilinishini bilmayman. Men faqat menga vahiy qilinayotgan narsaga ergashaman. Men faqat ochiq ogohlantiruvchiman." Ayting: "O'ylab ko'rdingizmi?
He is fully aware of what you say amongst yourselves about it. Sufficient is He as a witness between me and you. He is Much-Forgiving, Ever- Merciful. Say: 'I am not the first of God's messengers. I do not know what will be done with me or with you. I only follow what is being revealed to me. I am only a plain warner. Say: 'Have you thought:
Bu Qur'on Allohdan bo'lsa-yu, siz uni rad etsangiz-chi? Va Isroil o'g'illaridan bir guvoh uning o'xshashligini (ilgari nozil bo'lgan kitoblarga) guvohlik berib, unga iymon keltirsa-yu, siz esa takabbурлик bilan kibrlanib yursangiz-chi? Albatta, Xudo zolim qavmni to'g'ri yo'lga boshlamaydi. Kofirlar iymon keltirganlar haqida: "Agar bu (xabar) yaxshi bo'lganida, bu odamlar bizdan oldin unga erishmas edi", deydilar. Ular unga hidoyat topishdan bosh tortganlari uchun: "Bu qadimgi yolg'ondir", deb aytadilar. Holbuki, bundan oldin Muso kitobi hidoyat va rahmat sifatida nozil qilingan edi.
what if this Quran is really from God and you reject it? What if a witness from among the Children of Israel testifies to its similarity [to earlier scriptures], and has believed in it while you glory in your arrogance? God does not guide wrongdoers.' The unbelievers say of those who believe: 'If this [message] were any good, these people would not have preceded us in accepting it. 'Since they refuse to be guided by it, they will always say, 'This is an ancient falsehood.' Yet before this the book of Moses was revealed as a guide and a [sign of God's] grace.
Bu kitob buni arab tilida tasdiqlaydi, zolimlarni ogohlantirish va yaxshilik qiluvchilarga xushxabar berish uchun. (7-12-oyatlar)
This book confirms it in the Arabic tongue, to warn the wrongdoers and to give good news to those who do good. (Verses 7-12)
Sura avvalo ularni Xudoning vahiylariga ko‘rsatgan munosabatlari uchun tanbeh beradi. Vahiy «aniq bayon» bilan, hech qanday noaniqlik yo‘q, hech qanday shubhaga o‘rin qoldirmasdan berilgan. Bundan tashqari, u shubhasiz haqiqatni ifodalaydi. Shunga qaramay, ular bu vahiyni «oshkora sehr» deb ataydilar. Hammamizga ma’lumki, haqiqat sehrdan keskin farq qiladi; ikkalasini aralashtirib yoki bir xil nazar bilan ko‘rib bo‘lmaydi. Shunday qilib, sura o‘z bahsini ularning bema’ni da’volarini rad etishdan boshlaydi.
The surah first rebukes them for the reception they gave to God’s revelations when it is given ‘in all clarity’, free of ambiguity, leaving no room for doubt. Besides, it presents the indisputable truth. Yet they describe this revelation as 'plain sorcery . As we all know, truth is vastly different from sorcery; the two cannot be confused or viewed in the same way. Thus the surah begins its discussion by refuting their ridiculous claims.
Keyin u yana ularning boshqa da'vosiga e'tibor qaratadi, unga ko'ra Payg'ambar ﷺ uni o'zi "uydirgan" edi. Bu gap xabar tarzida emas, savol tarzida aytilgan: bunday narsani hech kim qila olmaydi yoki kamida qilish ehtimoli kam, degan taassurot qoldiradi: "Ular: «Uni o'zi uydirib olgan» deyishadimi?" (8-oyat). Qanday uyatsiz da'vo! Payg'ambar ﷺ ularga, u Allohning payg'ambari sifatidagi martabasiga, Robbisi haqidagi tushunchasi va risolatiga, shuningdek koinotdagi haqiqiy kuch va qadriyatlar haqidagi bilimiga mos keladigan barcha odob bilan javob berishga buyuriladi: "Ayting: «Agar uni men uydirgan bo'lsam, Alloh huzurida menga hech narsada yordam bera olmaysiz. U sizlarning bu haqda o'zaro gaplashganingizni yaxshi biladi. Men bilan sizlar o'rtasida guvoh sifatida Uning o'zi kifoya. U Kechiruvchi, Rahmli Zotdir»" (8-oyat).
It then picks up on their other claim alleging that the Prophet had 'invented it. It states this in the form of a question, not a report, giving the impression that such a thing cannot be made or at least is unlikely to be made: "Do they say: 'He has invented it himself'?' (Verse 8) What a shameless claim! The Prophet is instructed to reply to them in all the politeness that fits his position as a prophet of God, reflecting his understanding of his Lord and his mission, as well as his knowledge of the true power and values in the universe: "Say: If I have invented it, you cannot be of the least help to me against God. He is fully aware of what you say amongst yourselves about it. Sufficient is He as a witness between me and you. He is Much-Forgiving, Ever-Merciful” (Verse 8)
Shunday qilib, Payg'ambarga ularga shunday deyish buyuriladi: qanday, kimning manfaati uchun va qanday maqsadda men buni o'ylab topardim? Sizlar menga ishonib, ortimdan ergashishingiz uchun buni o'ylab topardimmi? Agar shunday bo'lsa, siz menga Xudoga qarshi hech qanday jihatdan yordam bera olmaysiz. U, albatta, mendan hisob oladi.
Essentially, the Prophet is instructed to ask them: how, for whose interest and for what objective would I invent it? Would I invent it so that you can believe in and follow me? If this is the case, you cannot help me in the least against God. He will surely hold me to account.
Sizga ergashishimning qanday foydasi bor, agar siz Xudo tomonidan shunday o'ylab topilgan gap uchun jazolanganingizda, sizga zarracha yordam yoki himoya bera olmasam?
What use would it be to me if you follow me, when you cannot give me the slightest support or protection when God punishes me for such invention?
Bu Payg'ambarning munosib javobi bo'lib, u Xudo tomonidan ko'rsatma olgan va koinotda Uning kuchidan boshqa hech qanday kuchni tan olmaydi. Bundan tashqari, bu javob mantiqiy bo'lib, xolisona mulohaza qilinganda, unga murojaat qilinganlarga haqiqatan ham to'g'ri ko'rinadi. Payg'ambar shu javobni beradi va hukmni Xudoga topshiradi: "U sizlarning bu haqda o'zaro nima deyishayotganingizni yaxshi biladi" (8-oyat). U ularning aytgan va qilgan barcha ishlariga guvohdir, bu esa adolatli hukm chiqarish uchun yetarlidir: "Men bilan sizlar o'rtasida guvoh sifatida Uning o'zi kifoyadir." Shunga qaramay, "U Mag'firat qiluvchi, Rahm qiluvchidir" (8-oyat). U sizlarga mehr ko'rsatishi, sizlarga o'z inoyatini ato etishi va sizlarni to'g'ri yo'lga boshlashi, ilgari qilgan xatoingizni kechirishi mumkin. Demak, bu javob ogohlantirish bilan ishontirishni birlashtiradi. U yuraklarga muloyimlik bilan ta'sir qiladi va odamlarga bu masalaning ularning bema'ni fikrlariga tashlab qo'yish uchun juda jiddiy ekanligini anglatadi.
This is a fit response from a Prophet who is instructed by God, and who recognizes no power in the universe other than His. Besides, it is a logical response which, when objectively considered, appears to the addressees to be truly valid. The Prophet makes this response and leaves them to God for judgement: “He is fully aware of what you say amongst yourselves about it” (Verse 8) He is a witness to all that they say and do, and this is enough to ensure a fair judgement: “Sufficient is He as a witness between me and you.” Yet, “He is Much-Forgiving, Ever-Merciful.” (Verse 8) He may treat you with compassion, bestow His grace on you and guide you, forgiving you your earlier error. It is a response, then, that combines warning with persuasion. It gently touches hearts and makes people realize that the matter is far too serious to be left to their absurdities.
Yana bir dalil keltiriladi, bu safar voqeliklarga asoslangan holda.
Yet another argument is provided, this time drawing on realities.
Nega ular ilohiy xabarning vahiy orqali berilishini rad etadilar? Nega uni tezda sehrgarlik yoki o‘ylab topilgan narsa deb qoralaydilar, holbuki bunda hech qanday g‘alati yoki odatdan tashqari narsa yo‘q?
“Ayting: Men Allohning elchilari orasida birinchi emasman. Men nima qilinishini bilmayman, menga ham, sizlarga ham. Men faqat menga vahiy qilinayotganiga ergashaman. Men faqat ochiq ogohlantiruvchiman”, (9-oyat).
Why do they reject the idea of a Divine message being given through revelation? Why are they so quick to denounce it as sorcery or as an invention, when there is nothing strange or unusual about it? “Say: I am not the first of God's messengers. I do not know what will be done with me or with you. I only follow what is being revealed to me. I am only a plain warner(Verse 9)
Payg'ambar Muhammad ﷺ butunlay yangi hodisa emas edi: u Xudoning elchilari silsilasidagi bir kishi edi. Uning ahvoli o'zidan oldin kelgan barcha elchilarning ahvoli bilan bir xil edi. U Xudo O'z xabarini yetkazishga munosib deb bilgan oddiy inson edi.
The Prophet Muhammad (peace be upon him) was not a totally new phenomenon: he was one in a line of God’s messengers. His situation was the same as all messengers who preceded him. He was an ordinary human being whom God knew to be suited to deliver His message.
Shunday qilib, U unga O'z vahiylarini berdi va Payg'ambar Xudoning buyruqlarini bajardi. Ilohiy xabar aynan shunday bo'ladi. Xudoning elchisi bu bog'lanishni his qilganda, Xudodan dalil so'ramaydi va o'zi uchun biror maxsus narsa talab qilmaydi; u shunchaki unga vahiy qilinganidek, Xudoning xabarini yetkazishga kirishadi. "Men sizlarga yoki menga nima qilinishini bilmayman. Men faqat menga vahiy qilinganiga ergashaman" (Ahqof, 9). U xabarni yetkazish vazifasiga kirishadi — na inson idrokidan tashqaridagi olamni biladi, na o'ziga, xalqiga yoki xabariga nima bo'lishi haqida unga berilgan biror ma'lumot tufayli. U shunchaki ko'rsatmalarga amal qiladi, Rabbisiga ishonadi va Unga bo'ysunadi. Kelajak uning uchun noma'lum; uning sirlari Rabbisi huzurida bo'lib, u ularni bilishga intilmaydi. Unga kerakli barcha ishonch bor va u o'ziga berilgan vazifa chegarasidan tashqariga qaramaslik to'g'ri munosabat ekanini anglaydi: "Men faqat ochiq ogohlantiruvchiman" (Ahqof, 9).
Therefore, He gave him His revelations and the Prophet carried out Gods orders. This is what a Divine message is like. When a messenger of God feels this bond, he does not ask God for proof, nor does he request anything special for himself; he simply moves on to deliver Gods message as it is revealed to him. “/ do not know what will be done with me or with you. I only follow what is being revealed to mt” He gets on with the task of delivering his message, not because of any knowledge he has of the realm that lies beyond human perception, nor because of any information given to him about what will happen to him, his people or his message. He simply follows instructions, trusting his Lord, submitting himself to Him. The future is unknown to him; its secrets are with his Lord and he does not seek to know them. He has all the reassurance he needs, and he realizes that the proper attitude for him is not to look beyond the limits of the mission he has been assigned: “lam only a plain warner.” 9)
Islomning xabariga chuqur tushunchaga ega bo‘lgan bu da’vatchilar Payg‘ambar ﷺ izidan boradilar va xuddi shu tasallini topadilar. Ular Ilohiy xabarni shaxsiy manfaat yoki o‘z foydalari uchun emas, balki da’vat qilishda davom etadilar. Ular bu xabar va o‘zlari uchun kelajak nima olib kelishini bilmaydilar. Ular Rabbilaridan dalil so‘ramaydilar; kerakli dalillarning hammasi ularning qalbida mavjud. Ular biror maxsus marhamat ham so‘ramaydilar; bu yo‘lni tutib borishlari ular uchun katta marhamatdir. Ular o‘z burchlarini ado etadilar va bu ular uchun yetarlidir. Ular Xudo ular uchun belgilab qo‘ygan nozik chegarani bosib o‘tmaydilar.
Those advocates of Islam endowed with profound insight into its message follow in the footsteps of the Prophet and find the same reassurance. They carry on with their advocacy of the Divine message seeking neither personal gain nor self interest. They do not know what the future holds for it or for them. They do not ask their Lord for evidence; they have all the evidence they need in their hearts. Nor do they pray for any special favour; it is sufficient favour for them that they follow this line. They discharge their duty, and this is enough for them. They do not overstep the fine line God has demarcated for them.
Sura keyin kofirlarning oldiga yaqin turgan bir guvohni qo'yadi, uning guvohligi ayniqsa dolzarbdir, chunki u vahiy mohiyatini biladigan izdoshlari bo'lgan oldingi ilohiy dinga tegishlidir:
The surah then puts before the unbelievers a witness who is close at hand and whose testimony is particularly relevant because he belongs to an earlier Divine religion whose followers are aware of the nature of revelation:
Ayting: "Hech o'ylab ko'rdingizmi: agar bu Qur'on haqiqatan ham Xudodan bo'lsa-yu, siz uni rad etsangiz-chi? Agar Isroil o'g'illaridan biri uning (ilgari nozil bo'lgan kitoblarga) o'xshashligiga guvohlik bersa, unga iymon keltirsa-yu, siz esa kibringizda kibrlanib yursangiz-chi? Xudo zolim qavmni hidoyatga boshlamaydi."
Say: 'Have you thought: what if this Quran is really from God and you reject it? What if a witness from among the Children of Israel testifies to its similarity [to earlier scriptures], and has believed in it while you glory in your arrogance? God does not guide wrongdoers. 9
Bu oyat Tavrotning mohiyatini biladigan, Qur'onning oldin nozil bo'lgan kitoblar bilan bir xil mohiyatga ega ekanini tan olgan va shu sababli Islomga ishonuvchi sifatida e'lon qilgan yahudiylardan bir yoki bir nechtasiga ishora qilishi mumkin. Rivoyatlarga ko'ra, u aynan 'Abdulloh ibn Sallomga nisbatan nozil bo'lgan. Ammo bu sura Makkada nozil bo'lgan, 'Abdulloh ibn Sallom esa Payg'ambar ﷺ keyinroq Madinaga hijrat qilganlaridan so'nggina Islomni qabul qilgan. Boshqa rivoyatlarda bu oyat Madinada nozil bo'lgan, shu sababli u aynan shu shaxsga tegishli ekani tasdiqlanadi, deyiladi. Yana boshqa rivoyatlarda esa oyat Makkada nozil bo'lgan, shuning uchun u unga nisbatan qo'llanmaydi. Shuningdek, oyat Payg'ambar ﷺ hali Makkada o'z da'vatini targ'ib qilayotgan paytdagi boshqa bir holatga ishora qilishi ham mumkin, ya'ni oldingi ilohiy dinlarning ozgina sonli izdoshlari Islomni qabul qilgan vaqtga. Bu, ayniqsa, butparast arablar uchun muhim bo'lgan. Shu sababli Qur'on bunga bir necha marta murojaat qilib, asossiz ravishda ilohiy xabarni rad etgan butparastlarga kuchli dalil keltiradi.
This verse may refer to one or more of the Jews who, knowing the nature of the Torah, recognized that the Qur’an had the same nature as earlier revealed books and, therefore, declared themselves believers in Islam. There are reports that it refers specifically to 'Abdullah ibn Sallam. However, this surah was revealed in Makkah, and ‘Abdullah ibn Sallam only adopted Islam when the Prophet later migrated to Madinah. Other reports suggest that this verse was revealed in Madinah, thus confirming that it refers to this particular individual. Still other reports suggest that the verse was revealed in Makkah and hence would not refer to him. It may also be that the verse refers to a different situation that took place when the Prophet was still advocating his message in Makkah, when a small number of followers of earlier Divine religions adopted Islam. This would have been particularly significant for the idolater Arabs. Hence, the Qur’an refers to it more than once, delivering a strong counter argument to those idolaters who rejected the Divine message without any basis.
Surada dalillarini ularga taqdim etishda o'ziga xos uslub qo'llanilgan.
The surah uses a special style in presenting its argument to them:
“Sizlar o‘ylab ko‘rganmisizlar: agar bu Qur’on haqiqatan Allohdan bo‘lsa-yu, siz uni inkor qilsangiz-chi?..” (10-oyat). U ularning qat’iy inkorini silkitish va ular uchun oxirgi natija haqida qo‘rquv uyg‘otishni maqsad qiladi. Qur’onning Allohdan bo‘lish ehtimoli bor ekan, Muhammad ﷺ aytganidek, uni inkor qilish ularni dahshatli oqibatga olib kelmasligi uchun ehtiyot choralarini ko‘rishlari kerak emasmi? Uning bergan barcha ogohlantirishlari amalga oshishi mumkinmi? U ogohlantirgan narsalarga duchor bo‘lmaslik uchun butun masalani chuqur o‘ylab ko‘rishlari yaxshiroq emasmi? Ilohiy dinlarga mansub kishilardan bir yoki bir nechtasi Qur’onning avvalgi nozil qilingan kitoblar bilan bir xil mohiyatga ega ekanini tasdiqlagan va shundan keyin unga iymon keltirganini e’tiborga olsak, bunday ehtiyot choralarini ko‘rish yanada oqilonadir. Aksincha, Qur’on tilida so‘zlashadigan kishilar esa inkorlarida davom etmoqdalar. Bu haqiqatni bo‘g‘ish bo‘lgani uchun ochiq-oydin zulmdir. Bunday zolimlar Allohning jazosiga loyiqdir: “Alloh zolim qavmni hidoyat qilmas.” (10-oyat)
“Have you thought: what if this Quran is really from God and you reject it?...” (Verse 10) It aims to shake their stubborn rejection and raise a fear within them concerning the eventual result. Since there is a possibility that the Qur’an may really be from God, as Muhammad (peace be upon him) says, should they not take precautions lest their rejection of it brings them to a terrible end? Could all the warnings it provides come true? Would they not be better advised to reflect on the whole matter lest they leave themselves open to all that it warns them against? Taking such precautions is all the wiser, considering that one or more of the people of Divine faiths confirmed that the Qur’an is of the same nature as earlier revealed scriptures, and followed this by declaring their belief in it. By contrast, they, whose language the Qur’an speaks, persist with their rejection. This is indeed blatant wrongdoing as it suppresses the truth. It deserves God’s punishment: “God does not guide wrongdoers.” (Verse 10)
Sura davom etib, butparast arablarning Qur'on va Islom haqida aytgan gaplarini bayon qiladi. Unda ular o'zlarini mo'minlardan ustun ko'rsatishga urinayotgan kibrlari alohida ta'kidlanadi.
The surah continues to report what the pagan Arabs said about the Qur’an and Islam. It specifically mentions their arrogance as they try to show themselves as superior to the believers:
Kofirlar iymon keltirganlar haqida aytadilar: Agar bu (xabar) yaxshi bo'lganda, bu odamlar bizdan oldin unga erishmas edilar. 9 Ular unga hidoyat olishni rad etganliklari uchun, doim: "Bu qadimiy yolg'ondir", deb aytadilar. (11-oyat)
The unbelievers say of those who believe: If this [message] were any good, these people would not have preceded us in accepting it. 9 Since they refuse to be guided by it, they will always say, 'This is an ancient falsehood/ (Verse 11)
Islomning dastlabki tarafdorlari orasida Makkа jamiyatida kambag‘al va zaif bo‘lgan kishilar bor edi. Quraysh kibrli oqsoqollari uchun bu bir zaiflik nuqtasi edi. Ular maqtanib shunday deyishardi: “Agar Islom yaxshi bo‘lganida, uning yaxshiligini birinchi bo‘lib biz tan olardik. O‘sha kishilar bizdan oldin unga ergashib ulgurmas edi. Bizning mavqeimiz, bilimimiz va idrokimiz bilan yaxshi nima ekanligini aniqlashga biz haqliroqmiz.” Ammo haqiqat bunday emas edi. Ularni Islomni qabul qilishdan to‘xtatib turgan narsa unga nisbatan shubhalari yoki uning qanchalik yaxshi va to‘g‘ri ekanligini tan olmasliklari emas edi, balki Muhammadga ergashishga kibrlari to‘sqinlik qilardi. Ayniqsa, ular o‘zlarining ijtimoiy mavqei va iqtisodiy imtiyozlarini yo‘qotishdan qo‘rqardilar. Bundan tashqari, ular ota-bobolari va ular e’tiqod qilgan narsalari bilan faxrlanardilar. Aksincha, Islom chaqiriqiga tezda javob berganlar bunday mulohazalarga kam e’tibor berardilar. Kibr doimo kibrlilarni sog‘lom fitrat ovoziga quloq solishdan to‘sadi; ularni haqiqatni qabul qilishdan mahrum qiladi. Kibr va takabburlik odamlarni doim o‘jar qiladi, ularni bo‘sh bahonalarni izlashga va haqiqat hamda uning himoyachilari haqida soxta da’volar qilishga undaydi. Ular hech qachon o‘zlarining xato ekanligini tan olmaydilar. Darhaqiqat, ular o‘zlarini hayotning markaziga qo‘yadilar, go‘yo hayotning o‘zi ular atrofida aylanayotgandek: “Ular unga hidoyat bo‘lishni istamagani uchun, doim: «Bu qadimiy yolg‘ondir», deydilar. (11-oyat) Chunki ular haqiqatni tan olmadilar, demak, unda nimadir noto‘g‘ri bo‘lishi kerak. Ular xato qila olmasdilar. Ular o‘zlarining xatosizligi haqidagi tuyg‘ularini omma ongiga singdirishga urinadilar! Vahiy haqidagi dalil Muso alayhissalomning kitoblariga ishora bilan yakunlanadi:
Among the earliest Muslims were those who were poor and weak in Makkan society. To the arrogant elders of the Quraysh, this was a point of weakness. They boasted: ‘had Islam been good, we would have been the first to recognize its goodness. Those others could not have preceded us in following it. Given our positions, knowledge and understanding, we are better equipped to determine what is good.’ Yet this was not so. What stopped them from accepting Islam was not any doubt that they had about it or that they did not recognize how good and sound it was, but rather the fact that they were too proud to follow Muhammad’s lead. They especially feared any loss of their social position or their economic privileges. Moreover they were proud of their ancestors and what they believed in. By contrast, those who were quick to respond to the call of Islam paid little attention to such considerations. Pride always prevents the arrogant from listening to the voice of sound nature; it precludes them from accepting the truth. Pride and arrogance always make people stubborn, urging them to seek hollow excuses and make false claims about the truth and its advocates. They will never acknowledge that they are wrong. Indeed, they put themselves at the centre of life, as if they were the pivot around which life itself turns: “Since they refuse to be guided by it, they will always say, 'This is an ancient falsehood. (Verse 11) Since they have not acknowledged the truth, then there must be something wrong with it. They could not make a mistake. They try to impress on the masses what they feel of their own infallibility! The case for revelation concludes with a reference to Moses’ scriptures:
Bundan oldin esa Muso kitobi yo‘lboshchi va rahmat sifatida nozil qilingan edi. Bu kitob esa arab tilida uni tasdiqlaydi, zolimlarni ogohlantirish va yaxshilik qiluvchilarga xushxabar berish uchun keldi. (12-oyat)
Yet before this the book of Moses was revealed as a guide and a [sign of God's] grace. This book confirms it in the Arabic tongue, to warn the wrongdoers and to give good news to those who do good. (Verse 12)
Qur’on bir necha marta o‘zidan oldingi ilohiy kitoblar bilan bo‘lgan aloqasini eslatadi, ayniqsa Musoga berilgan kitob bilan, Isoga berilgan kitob esa Tavrotni to‘ldiruvchi bo‘lgani hisobga olinadi. Tavrot asosiy e’tiqod va qonunchilikni o‘z ichiga oladi. Shu sababli Musoning kitobi “yo‘lboshchi” yoki arabcha “imom” deb ta’riflanadi va “rahmat” sifatida tavsiflanadi. Darhaqiqat, barcha ilohiy xabarlar yerda va uning aholisiga, har jihatdan, Uning ato etgan ne’matining belgilaridir. Bu hayotda ham, oxirat hayotida ham davom etadigan ne’mat va rahmatdir.
Mazkur kitob, ya’ni Qur’on “buni arab tilida tasdiqlaydi”. U barcha ilohiy dinlarning asosi bo‘lgan asl manbani tasdiqlaydi, shuningdek barcha dinlar targ‘ib qiladigan ilohiy hayot qonunlarini ham tasdiqlaydi. U insoniyatga ko‘rsatilgan to‘g‘ri yo‘lni tasdiqlaydi, bu yo‘l uni Rabbisi bilan aloqada bo‘lishini ta’minlaydi. Uning arab tilida ekanligi haqidagi eslatma arablarga, ularni Allohning xabarini insoniyatga yetkazuvchilar etib tanlagani va Qur’on uchun ularning tilini tanlagani uchun Allohning inoyatini eslatish maqsadida keltirilgan. Oyat xabarning mohiyati va vazifasi haqida ham gapiradi: “Zolimlarni ogohlantirish va yaxshilik qiluvchilarga xushxabar berish uchundir” (12-oyat).
The Qur’an repeatedly refers to its bond with earlier Divine books, particularly the one given to Moses, considering that the one given to Jesus was a complement to the Torah, which contains the basic faith and legislation. Hence, Moses’ book is defined as ‘a guide , or imam in Arabic, and described as 'grace'. Indeed, all Divine messages are signs of His grace bestowed on earth and its inhabitants, in every sense of the word. It is grace and mercy extended throughout this life and in the life to come. This present book, the Qur’an, “confirms it in the Arabic tongue” It confirms the original source that forms the basis of all Divine religions and also the Divine code of life advocated by all religions. It confirms the true direction shown to humanity to ensure that it remains in contact with its Lord. The reference to its being in Arabic serves to remind the Arabs of Gods favour in choosing them to be the bearers of His message to humanity and choosing their language for the Qur’an. The verse also speaks of the nature and function of the message: “ To warn the wrongdoers and to give good news to those who do good.” (Verse 12).