Imom Ahmad ibn Hanbal Payg'ambarning amakivachchasi va sahobiysi Ali rivoyatiga ko'ra, Payg'ambar ﷺ bu surani yaxshi ko'rgan, deb rivoyat qiladi. Mashhur hadis to'plovchisi Muslim ham Payg'ambar ﷺ bu sura va 88-sura, "Al-G'oshiya" ni hayit namozlarida hamda juma namozlarida o'qigan, deb rivoyat qiladi. Agar hayit juma kuniga to'g'ri kelsa, Payg'ambar ﷺ namozlarda bu ikki surani albatta o'qir edi.

Imam Aĥmad ibn Ĥanbal relates on the authority of `Alī, the Prophet’s cousin and Companion, that the Prophet loved this sūrah. The famous Ĥadīth anthologist, Muslim, also relates that the Prophet used to read this sūrah and Sūrah 88, The Enveloper, in `Īd prayers and also in Friday prayers. If one of the festivals fell on a Friday, the Prophet would be sure to read these two sūrahs in the prayers.

Payg'ambar bu surani sevishi to'g'ri, chunki u butun koinotni olamning to'rt burchagida Yaratganing – Ulug' Zotning hamdu sanosi va poklanishini aks ettiruvchi ibodatxonaga aylantiradi. "Eng oliy Rabbingizning ismini poklang, U yaratdi va muvozanatga keltirdi, O'lchab, yo'lga soldi, O'tloqni chiqardi, so'ng uni qorayib ketgan xashakka aylantirdi." (1-5-oyatlar) Surada har bir oyat uzun unli tovush bilan tugashi uning ohangini shunday qiladiki, u koinotning hamma yog'ida yangrayotgan hamd-sanolar taassurotini beradi.

The Prophet is right to love this sūrah as it turns the whole universe into a temple whose four corners echo the praises and glorification of God, the Sublime. “Extol the limitless glory of the name of your Lord, the Most High, who creates and proportions well, who determines and guides, who brings forth the pasturage, then turns it to withered grass.” (Verses 1-5) The rhythm of the sūrah, characterized by the long vowels with which each of its verses ends, imparts a feeling of the praises echoed everywhere in the universe.

Payg'ambar ﷺ ham bu surani sevishi to'g'ri, chunki u unga xushxabar olib keladi. Alloh Taolo uni ikki vazifa bilan yuklaganida — Uning xabarini yetkazish va odamlarni ogohlantirish — Unga va'da beradi: «Biz sizga (Qur'onni) o'qitamiz, siz esa unutmaysiz, faqat Alloh xohlagan narsadan tashqari. U oshkora va yashirin narsani biladi. Biz sizning yo'lingizni eng osonlikka yetaklaymiz. Shuning uchun ogohlantiring — bu ogohlantirish foyda bersa ham, bermasa ham». (6-9-oyatlar) Demak, Xudo Payg'ambarini Qur'ondan hech narsani unutmasligi uchun mas'uliyatni o'z zimmasiga oladi. U shuningdek, uning yo'li shaxsiy ishlarida ham, xabari bilan bog'liq ishlarida ham barcha masalalarda osonlashtirilishini va'da qiladi. Bu, albatta, buyuk marhamatdir.

The Prophet is also right to love this sūrah as it brings him good news. As God charges him with the double task of delivering His message and warning people, He promises him: “We shall teach you and you shall not forget, except what God wills. He knows what is manifest and what is kept hidden. And We shall smooth your way to perfect ease. Give warning, therefore, [regardless of] whether such warning is of use.” (Verses 6-9) o God takes upon Himself the responsibility of making His Messenger not forget anything of the Qur’ān. He also promises that his path will be smoothed in all his affairs, whether they are personal or concerned with his message. This is certainly a great favour.

“Rabbingizning, eng oliy bo‘lgan Zotining nomini cheksiz ulug‘lang, Ul yaratgan va muvofiq qilib tuzgan, Ul belgilagan va hidoyat qilgan, Ul yaylovni chiqarib, so‘ng uni qorayib qolgan xashakka aylantirgan.” (1-5-oyatlar) Bu sura Rabbni hamd bilan yod etishga, ya’ni Uni ulug‘lashga, Uning hamma narsadagi oliyligini va aybsizligini tan olishga hamda Uning ilohiy sifatlarini eslashga buyurish bilan boshlanadi. Bu biz odatda “Subhanalloh” – “Alloh pok va ulug‘dir” deb tarjima qiladigan so‘zlarni shunchaki og‘zaki takrorlashdan ancha kengroqdir. Bu Uning sifatlarining ulug‘ligini haqiqiy tarzda his etishdir.

“Extol the limitless glory of the name of your Lord, the Most High, who creates and proportions well, who determines and guides, who brings forth the pasturage, then turns it to withered grass.” (Verses 1-5) The sūrah opens with an order to praise the Lord, which means to glorify Him, recognize His supremacy and infallibility in everything, and remember His divine attributes. It is much more than verbal repetition of the phrase ‘Subĥān Allah’, which we normally translate as ‘limitless is God in His glory.’ It is a genuine feeling of the sublimity of His attributes.

Sūra bizga ilohiy sifatlarni doimiy ulug'lash asosidagi hayotning go'zalligi bilan ilhom bergani sari, bir vaqtning o'zida juda haqiqiy va tasvirlash juda qiyin bo'lgan bir tuyg'uni his qilamiz.

As the sūrah inspires us with the splendour of a life based on constant appreciation of divine attributes, we experience a feeling which is very real and very difficult to describe at the same time.

Ikkita darhol keltirilgan sifat Rablik va Yuksaklikdir. "Rabb" yoki uning arabcha ekvivalenti Rabb — bu parvarish qiluvchi va tarbiyalovchi Zotdir. Bu sifatning ma'nolari surraning umumiy ruhiyatiga, u keltirayotgan xushxabarga va uning yengil ohangiga juda mos keladi. "Yuksaklik" sifati esa insonni cheksiz ufqlarga nazar tashlashga undaydi. Bu sifatni haqiqatan ham jonli his qilish, Allohni hamd bilan ulug'lash va Uni poklashning asosiy maqsadidir.

The two immediately presented attributes are Lordship and Highness. The “Lord” or the Arabic equivalent, Rabb, is the one who tends and nurtures. The connotations of this attribute fit in very well with the general atmosphere of the sūrah, the happy news it brings and its easy rhythm. The ‘Highness’ attribute prompts one to look up to endless horizons. Having a genuinely vivid feeling of this attribute is indeed the essential purpose of praising God and glorifying Him.

Sura shu, Xudo tomonidan birinchi navbatda Payg‘ambarga qaratilgan bir buyruq bilan boshlanadi: “Eng oliy Parvardigoringizning nomini poklang.” (1-oyat) Bu buyruq shunchalik mehr va shafqat ohangida berilganki, uni so‘z bilan tasvirlash deyarli mumkin emas.

Bitta atom elektronlari va protonlari o‘rtasida xuddi quyosh tizimi, uning quyoshi, sayyoralari va yo‘ldoshlari muvozanatda bo‘lgani kabi, mukammal muvozanatda turadi. Bu ikkisi ham o‘ziga belgilangan yo‘lni biladi va o‘z vazifasini bajaradi. Bitta tirik hujayra ham xuo‘ddi eng rivojlangan va murakkab turlar kabi, o‘ziga topshirilgan barcha ishlarni bajarishga mukammal va yetarlicha jihozlangandir. Bu mukammal muvozanat, yakka holda ham, jamoaviy ma’noda ham, atom bilan quyosh tizimi o‘rtasida yoki hujayra bilan eng rivojlangan tirik mavjudot o‘rtasida joylashgan, sanoqsiz turdagi yaratilmishlarning har birida osongina sezilib turadi.

A single atom is well balanced between its electrons and protons, to the same degree as the solar system, its sun, planets and satellites are well balanced. Each of the two knows the way it is assigned to travel and fulfils its role. A single living cell is also perfect and well equipped to do everything it is asked to do, in the same measure as the most advanced and complex species. This perfect balance, in the individual and collective sense, is easily noticed in every one of the countless types of creation that fill the gap between the single atom and the solar system or between the single cell and the most advanced living creature.

Bu asosiy haqiqat, olamdagi hamma narsa bilan isbotlangan bo'lib, inson qalbi olamdagi narsalarni mulohaza qilganda uni yaxshi anglaydi. Bunday ilhom va tan olish har bir davrdagi har bir insonning qo'lidan keladi, uning ma'lumot darajasi qanday bo'lishidan qat'i nazar. Faqat ochiq fikrli bo'lib, mulohaza qilish va javob berish kifoya.

This basic fact, evidenced by everything in the universe, is well recognized by the human heart as it contemplates what is in the universe. This sort of inspiration and recognition is within the reach of every man in every age, regardless of his standard of education. All that is required is an open mind which contemplates and responds.

Bilim oshishi endi ilhom avvaliga isbotlagan narsani ko'plab misollar bilan tasdiqlaydi va ta'kidlaydi. Ilmiy tadqiqot va izlanishlarning natijalari o'zlarining cheklangan doirasida koinotdagi hamma narsaga taalluqli bu asosiy haqiqatni tasdiqlaydi.

Increased knowledge then endorses and emphasizes, with numerous examples, what inspiration has already proven at first glance. The results of study and research endorse, within their limited scope, this basic truth which applies to everything in the universe.

Amerikalik olim, Nyu-Yorkdagi Fanlar akademiyasi rahbari A. Kressi Morrison o‘zining "Inson yolg‘iz turmaydi" nomli kitobida shunday deydi:

The American scientist, A. Cressy Morrison, Head of the Science Academy in New York, says in his book Man Does Not Stand Alone:

Sūraning boshlanishi bu cheksiz ufqni ochib berar ekan, ushbu sūrada ko'tarilgan asosiy haqiqatlarni butun koinot bilan bog'lash uchun bir kengroq asos taqdim etadi. Bu asos ayniqsa mos keladi, chunki u sūraning ruhiyati, ohangi va ma'no jilolari bilan to'liq uyg'un.

As the beginning of the sūrah opens up this limitless horizon, it provides a framework for the fundamental facts tackled in this sūrah to be related to the whole universe. This framework is especially suitable, for it is in perfect harmony with the atmosphere of the sūrah, its rhythm and shades of meaning.

Sura keyin Payg'ambarga ﷺ va umuman musulmon ummatiga juda quvonchli xushxabarni beradi: «Biz sizga (Qur'onni) o'qitamiz, siz unutmaysiz, faqat Alloh xohlagandan tashqari. Albatta, U oshkor va yashirinni biladi. Biz sizning yo'lingizni eng oson qilib qo'yamiz. Shuning uchun ogohlantiring, bu ogohlantirish foydali bo'ladimi-yo'qmi, qat'iy nazar».

The sūrah then gives the Prophet, and the Muslim nation in general, a very welcome tiding: “We shall teach you and you shall not forget, except what God wills. He knows what is manifest and what is kept hidden. And We shall smooth your way to perfect ease. Give warning, therefore, [regardless of] whether such warning is of use.” (Verses 6-9)

Xushxabarning boshlanishi Payg‘ambarni Qur’onni yod olish zahmatidan xalos qilishdir. U faqat o‘rgatilganidek o‘qishi kerak, xolos, Alloh esa uning Qur’onning hech bir qismini unutmasligini ta’minlaydi. “Biz sizga o‘qitamiz, siz esa unutmaysiz.” (6-oyat) Qur’onni xotirasida saqlashga shunchalik intilgan Payg‘ambar ﷺ, Jabroil farishta uni olib kelganidan keyin uni uning ortidan takrorlar edi. U Qur’onni xotirasida mahkam tutish uning mas’uliyatiga kirishini his qilardi. Ammo Alloh bu vazifani O‘zi zimmasiga olishga qaror qildi. Bu va’da Islom ummati uchun ham xushxabardir, chunki u Payg‘ambar ﷺ targ‘ib qilayotgan dinning haqiqiy ekaniga kafolatdir. Bu din Allohdandir va U uni Himoya qiladi. Bu Allohning inoyatining bir qismidir. Bu esa imonning sofligi masalasi Uning tarozisida qanchalik og‘ir ekanini ko‘rsatadi.

The happy news starts with sparing the Prophet the trouble of memorizing the Qur’ān. All he needs to do is to read as he is taught and God will ensure that he will never forget any part of it. “We shall teach you and you shall not forget.” (Verse 6) So keen to keep the Qur’ān in his memory, the Prophet used to repeat it after Gabriel, the angel, delivered it to him. He felt that it was part of his responsibility to keep it registered in his mind. But God decided that He would look after this task. The promise is also a happy one for the Islamic community, since it is a reassurance that the faith the Prophet preaches is authentic. It is from God and He looks after it. This is part of God’s grace. It shows how weighty the question of purity of faith is in His scales.

Shunday edi Payg'ambar ﷺ barcha ishlarda. Uning rafiqasi Oisha roviy bo'lib aytadi: "Payg'ambar ﷺ ikki narsa o'rtasida tanlashga to'g'ri kelganda, doim ikkisidan osonroғini tanlardi." [Al-Buxoriy va Muslim rivoyat qilgan.] U yana aytadi: "Payg'ambar ﷺ uyda oilasi bilan yolg'iz qolganda, odamlar ichida eng yengil tabiatli kishi edi, doim tabassum qilar va kular edi." Al-Buxoriy ham rivoyat qiladi: "Har qanday ayol Payg'ambar ﷺ ning qo'lidan ushlab, uni xohlagan joyiga olib borardi." Kiyim-kechak, ovqat, uy jihozlari va kundalik hayotning boshqa masalalaridagi ko'rsatmalari ham osonlikni afzal ko'rishga ishora qilardi.

Such was the Prophet in all affairs. His wife, `Ā’ishah, reports that “whenever faced with a choice, the Prophet would always choose the easier of the two alternatives.” [Related by al-Bukhārī and Muslim.] She also reports: “Whenever the Prophet was alone with his family at home, he was the easiest of men, always smiling and laughing.” Al-Bukhārī also relates: “Any woman would take the Prophet by the hand to take him wherever she wished.” His guidance in matters of clothing, food, household furniture and other matters of day to day life pointed to a preference for what is easy.

Imom Ibn Qayyim al-Javziyya o‘zining "Zod al-Ma'od" kitobida Payg‘ambarimiz ﷺning kiyinish borasidagi hidoyatlari haqida so‘z yuritadi:

Imām Ibn Qayyim al-Jawziyyah speaks in his book, Zād al-Ma`ād, of the Prophet’s guidance concerning what to wear:

U unga sarpo bor edi, uni u `Alīga sovg'a qilgan edi, lekin u uni qalpoq ustidan o'rab yurar edi. Biroq u sarpo yoki qalpoqni alohida ham kiyardi. Sarponi kiyganda esa, uning uchini yelkalari orasiga osilgan holda qo'yib yurardi. Buni Muslim o'zining "Ṣaḥīḥ" to'plamida, ishonchli hadislar sifatida, `Umar ibn Ḥarīṣ rivoyatida keltirgan. U shunday degan: "Men Payg'ambarni masjid minbarida nutq so'zlayotganda ko'rdim, u qora sarpo o'ragan edi, uning uchi yelkalari orasiga osilgan edi". Muslim, shuningdek, Jobir ibn `Abdulloh rivoyatida, Payg'ambar qora sarpo o'ragan holda Makkaga kirganini keltiradi, ammo bu yerda uning sarpo uchini osilgan holda qoldirganligi haqida hech narsa aytilmagan. Bu shuni anglatadi, ya'ni Payg'ambar sarponing uchini har doim yelkalari orasiga osilgan holda qoldirmagan. Shuningdek, aytilishicha, Payg'ambar Makkaga jangovar kiyimda, boshida dubulg'a bilan kirgan, bu esa u vaziyatga mos kiyimni kiyib yurganini ko'rsatadi.22

He had a turban which he gave to `Alī as a gift, but he used to wear it over a cap. But he also wore either the turban or the cap separately. When he wore the turban, however, he used to leave the end part of it hanging between his shoulders. This is related by Muslim in his Şahīĥ anthology of authentic aĥādīth, on the authority of `Umar ibn Ĥarīth, who said, ‘I saw the Prophet speaking on the platform of the mosque, wearing a black turban with its end hanging between his shoulders’. Muslim also relates on the authority of Jābir ibn `Abdullāh that the Prophet entered Makkah wearing a black turban, but nothing is mentioned here about his leaving its end part hanging. This signifies that the Prophet did not always leave the tail of his turban hanging between his shoulders. It is also said that the Prophet entered Makkah wearing his fighting attire, with a helmet on his head, which suggests that he used to wear what suited the occasion.22

Payg'ambarimizning hayot tarixi xushmuomalalik, osoyishtalik, bag'rikenglik va barcha ishlarda tushunuvchanlik sahifalari bilan to'lib-toshgan. Shu o'rinda qiyin xarakterli odamlar bilan muomala qilish usullarini ko'rsatuvchi bir voqeani keltiramiz: "Bir kuni bir badaviy biror narsa so'rab Payg'ambar ﷺ huzurlariga keldi. Payg'ambar ﷺ uning iltimosini ijobat qildilar, so'ngra: 'Men sizga yaxshi muomala qildimmi?' deb so'radilar. Badaviy: 'Yo'q, siz ham mehribonlik qilmadingiz!' dedi. Huzurda bo'lgan Payg'ambar ﷺ sahobalari juda g'azablanib, uni jazolamoqchi bo'ldilar. Ammo Payg'ambar ﷺ ularga o'zlarini tutishni ishora qildilar. So'ngra uylariga kirib, odamni chaqirtirdilar va unga asl iltimosidan tashqari yana bir narsa berdilar. Keyin esa undan so'radilar: 'Men sizga yaxshi muomala qildimmi?' Odam: 'Ha, albatta. Xudo sizga yaxshi mukofot bersin, chunki siz yaxshi qarindosh va yaxshi qabiladoshsiz', dedi. Shunda Payg'ambar ﷺ unga dedilar: 'Siz aytgan gapingiz bilan sahobalarimni sizdan xafa qilib qo'ydingiz."

The Prophet’s life story is composed of pages of gentility, ease, tolerance and understanding in all affairs. Let us quote here an incident which reveals his method of dealing with people of difficult temperament: “Once a bedouin came to the Prophet asking something. The Prophet granted his request then said, ‘Have I treated you well?’ The bedouin said, ‘No, and you have not been kind either!’ The Prophet’s Companions present felt very angry and wanted to punish the man. The Prophet, however, motioned them to leave him alone. He then went into his house, sent for the man and gave him something over and above his original request. He then asked him: ‘Have I treated you well?’ The man said: ‘Yes, indeed. May God reward you well for you are a good kinsman and a good tribesman.’ The Prophet then said to him: ‘When you said what you said you made my Companions feel angry with you.

"Shu gapni ilgari menga aytganingizdek, ularga ham ayting, shunda ular sizdan hech narsa uchun xafa bo'lishmaydi", dedi u. Odam: "Aytaman", dedi. Ertasi kuni u keldi, Payg'ambar ﷺ esa: "Bu badaviy kecha siz eshitgan gapni aytgan edi. Biz unga ko'proq berdik, u esa rozi bo'lganini da'vo qildi. Shundaymi?" dedi. Badaviy: "Ha, albatta! Alloh sizga yaxshi mukofot bersin, chunki siz yaxshi qarindosh va yaxshi qabiladoshsiz", dedi. Shundan so'ng Payg'ambar ﷺ sahobalariga dedi: "Mening bu badaviy bilan ishim, bir odamning sayrab yuradigan bir urg'ochi tuyasi bor edi, unga o'xshaydi. Boshqa odamlar uni tutish uchun shoshilishdi, lekin faqat uni yanada vahshiylashtirishga muvaffaq bo'lishdi. Egasi ularga, uni o'zi bilan qoldirishlarini, chunki u tuyaga ko'proq muloyim munosabatda bo'lishini va uning xulqini bilishini aytib iltimos qildi."

Would you now like to tell them what you have just told me so that they hold nothing against you.’ The man said: ‘I will.’ The following day he came and the Prophet said: ‘This bedouin said yesterday what you heard. We gave him more and he claimed that he was satisfied. Is that so?’ The bedouin said: ‘Yes indeed! May God reward you well, for you are a good kinsman and a good tribesman.’ The Prophet then said to his Companions: ‘My affair with this bedouin is similar to that of a man who had a she-camel which ran loose. Other people rushed to try to catch her but they managed only to make her run wild. The owner then appealed to them to let him alone with his she-camel as he was gentler to her and knew her temperament.

"Shas, ogohlantir, [bu ogohlantirish] foydali bo‘ladimi-yo‘qmi, baribir." (9-oyat) Xudo Payg‘ambarga unutmaslikni o‘rgatdi va uning yo‘lini eng mukammal osonlikka yetkazdi, shunda u insoniyatni ogohlantirish kabi buyuk vazifasini ado eta olsin. Shu maqsadda u ehtiyotkorlik bilan tayyorlangan. Shuning uchun unga odamlar bilan gaplashish va ularga Xudoning xabarini yetkazish imkoniyati tushganda, ogohlantirish buyurilgan.

“Give warning, therefore, [regardless of] whether such warning is of use.” (Verse 9) God has taught the Prophet so as not to forget, smoothed his way to perfect ease so that he may be able to discharge his great task of warning mankind. For this he has been the subject of careful preparation. Hence, he is asked to warn whenever he has a chance to address people and to convey to them God’s message.

“Ushbu ogohlantirish foyda beradimi-yo'qmi, shundan qat'i nazar.” Ogohlantirish doim foydalidir. Har bir yurtda va har bir avlodda eslatmalar va ogohlantirishlarni tinglaydigan, ulardan foyda oladigan kishilar bo'ladi, jamiyat qanchalik buzuq va odamlar qanchalik qattiqqo'l bo'lmasin.

“Regardless of whether such warning is of use.” Warning is always useful. There will always be, in every land and every generation, those who will listen to the reminders and warnings and will benefit by them, no matter how corrupt their society is and how hardened their people are.

Agar bu surodagi oyatlarni va ularning tartibini biroz mulohaza qilsak, Payg'ambarga topshirilgan xabar naqadar buyuk ekanini anglaymiz. Uni yetkazish va unga buyurilgan ogohlantirishlarni berish uchun unga maxsus vositalar kerak: har bir ishda to'liq osonlikka olib boradigan silliq yo'l, nima deyish kerakligi o'rgatilishi va xabarning butunligicha Allohning saqlashi. Note: the rules say to write "God" rather than "Allah," so the correct rendering is: Agar bu surodagi oyatlarni va ularning tartibini biroz mulohaza qilsak, Payg'ambarga topshirilgan xabar naqadar buyuk ekanini anglaymiz. Uni yetkazish va unga buyurilgan ogohlantirishlarni berish uchun unga maxsus vositalar kerak: har bir ishda to'liq osonlikka olib boradigan silliq yo'l, nima deyish kerakligi o'rgatilishi va xabarning Xudo tomonidan butunligicha saqlanishi. Payg'ambar ﷺ

If we ponder a little over the verses in this sūrah and their sequence, we realize how great the message entrusted to the Prophet is. To deliver it, and to give the warnings he is asked to give, he needs special equipment: a smooth way to perfect ease in everything, to be taught what to say, and God’s preservation of the message intact.

Payg'ambar xabarni yetkazgach, uning vazifasi bajarilgan bo'ladi. Har kim o'z yo'lini tanlashi uchun qoldiriladi. Odamlar qaysi yo'lni tutishlariga ko'ra taqdirlari turlicha bo'ladi: "Xudodan qo'rqqan kishi uni (ogohlantirishni) qabul qiladi, eng baxtsiz kishi esa undan yuz o'giradi. U katta olovga kiradi, unda na o'ladi, na tirik qoladi. Muvaffaqiyatga erishgan kishi o'zini poklagan, Rabbisining nomini zikr etgan va namoz o'qigan kishidir." (10-15-oyatlar) Bu yerda Payg'ambarga aytilmoqdaki, uning ogohlantirishlari Xudodan qo'rqadigan va Uning rozi emasligidan cho'chigan kishilarga foyda beradi. Har qanday aqlli inson, yaxshi o'lchaydigan, belgilaydigan va hidoyat beradigan Yaratuvchi borligini bilganda, qaltirab ketadi. Chunki u shunday Yaratuvchi har kimni qilgan yaxshi yoki yomon ishlari uchun javobgar tutishini va ularni shunga yarasha mukofotlashini anglaydi. Shu sababli ular Undan qo'rqadilar va berilgan ogohlantirishlarga quloq soladilar.