Kofirlar seni ko‘rganlarida, seni masxara qilib, bir-birlariga: «Mana shu odammi, xudolaringizga qarshi gapiradigan?» deyishadi. Holbuki, ular Rahmони zotning nomi eslatilganda inkor etishga shoshiladiganlardir. (36-oyat)
When the unbelievers see you, they make you the target of their mockery, saying [to one another], Is this the one who speaks against your gods?’ Yet they are the ones who, at the mention of the Most Merciful, are quick to deny Him. (Verse 36)
Kofirlar Mehribon Xudoning borligini inkor etadilar, U esa koinotni yaratgan va unda amal qiladigan hamda uning mavjudligini ta'minlaydigan qonunlarni belgilagan. Ular Xudoning Elchisi Muhammad ﷺ o'zlarining ilohlariga qarshi chiqib, bunday jonsiz butlarning foydasiz ekanini ko'rsatayotganidan norozidirlar. Shunga qaramay, ular o'zlari Mehribon Xudoni tahqirlab inkor etadilar. Qanchalik g'alati! Ular Xudoning Elchisi ﷺ ni haqorat va masxara bilan ta'qib qilib, uning butparastlikni tanqid qilishini qabul qilib bo'lmaydi, deydilar. Ular bir-birlariga shunday deydilar: "Mana shu odammi sizning xudolaringizga qarshi gapiradigan?" (36-oyat). Shunga qaramay, Xudoning yaratiqlari bo'lgan ular Xudoning borligini inkor etishga va Uning ularga nozil qilgan Qur'onini rad etishga olib keladigan takabburlikda hech qanday noto'g'rilik ko'rmaydilar. Ularning bunday munosabatidagi ziddiyat ularning tabiatiga ta'sir qilgan va hukmlarini buzgan keng qamrovli buzuqlikni to'liq fosh etadi.
The unbelievers deny the very existence of God, the Most Merciful, who has created the universe and set the rules that operate in it and sustain its existence. They object to the fact that God’s Messenger, Muhammad (peace be upon him), speaks out against their deities, showing such inanimate idols to be useless. Yet they themselves rudely deny God, the Most Merciful. How singular! They hurl abuse and mockery at God’s Messenger, saying that it is unacceptable that he should criticize their idol worship. They say to one another: “Is this the one who speaks against your gods?” (Verse 36) Yet they, creatures of God as they are, find nothing wrong with the arrogance that leads them to deny God’s existence and reject the Qur’ān He has revealed to them. The irony of their attitude exposes to the full the far- reaching corruption that affects their nature and impairs their judgement.
Bundan tashqari, ular Payg'ambar ularni ogohlantirgan azobni tezlashtirishga harakat qiladilar. Chunki inson tabiatan shoshqaloqdir: «Inson shoshqaloq yaratilgan. Men sizlarga O'z belgilarimni ko'rsataman».
What is more, they try to hasten the punishment against which the Prophet warns them. For, by nature, man is hasty: “Man is a creature of haste. I shall show you My signs:
Shuning uchun, meni shoshiltirishni so‘ramang. Ular: “Agar aytganlaringiz rost bo‘lsa, bu va’da qachon amalga oshadi?” deydilar. (37-38-oyatlar)
do not, then, ask Me to hurry them on. They say: ‘When is this promise to be fulfilled, if what you say be true?’” (Verses 37-38)
"Inson shoshqaloq yaratilgan." Shoshqaloqlik insonning tabiati va tuzilishida mavjud.
“Man is a creature of haste.” Haste is present in man’s very nature and constitution.
U doim o'z nigohini hozirgi lahzadan naridagi, oldinda turgan narsalarga tikadi va uni o'z qo'li bilan ushlashga intiladi. U xayolida chaqnagan zahoti, o'ziga ma'qul ko'ringan barcha narsaga bir zumda erishishni xohlaydi. Unga va'da qilingan hamma narsani ko'rishni istaydi, garchi bu uning zarariga bo'lsa ham. Inson tabiati shunday, faqat u Xudo bilan unga kuch va xotirjamlik beradigan mustahkam aloqa o'rnatmagan bo'lsa. Shunda u Xudoning donoligiga ishonadi, Uning irodasi o'z yo'nalishida borishiga yo'l qo'yadi va voqealarni shoshiltirmaydi. Chunki iymon ishonch, sabr va xotirjamlikni o'zida birlashtiradi.
He always stretches his eyes to what lies ahead, beyond the present moment, aiming to grasp it with his own hand. He wants to achieve, the moment it flashes in his mind, all that seems desirable. He wants to see all that is promised to him, even though it may be to his detriment. Such is man’s nature, unless he establishes a firm relationship with God which gives him strength and reassurance. He will then trust to God’s wisdom, leaving His will to run its course without hastening events. For faith combines trust with patience and reassurance.
Ўша инкор қилувчилар Аллоҳнинг азобини шоширар эдилар, охиратдаги ва бу дунёдаги азоб ваъдаси қачон амалга ошади, деб ўйлар эдилар. Қуръон бу ерда уларга охиратдаги азоб манзарасини чизиб беради ва шу билан бирга, иймонни рад этган олдинги умматлар бошига тушган азобга ўхшаш азобдан огоҳлантиради: «Агар инкор қилувчилар билсалар эди, [шундай] бир вақт келадики, улар оловдан на юзларини ва на орқаларини тўсиб қололмайдилар; ўша вақтда уларга ҳеч ким ёрдам бера олмайди. Дарҳақиқат, азоб уларнинг устига тўсатдан келади ва уларни ҳайрон-саргардон қилиб қўяди. Уни қайтара олмайдилар, уларга бир оз муҳлат ҳам берилмайди. Сендан олдин ҳам бошқа пайғамбарлар масхара қилинган эди; лекин уларни масхара қилганлар [охир-оқибатда] масхара қилган нарсалари ўзларини қамраб олди» (39-41-оятлар).
Those unbelievers hastened God’s punishment, wondering when the promise of punishment in the hereafter, as well as in this life, would be fulfilled. The Qur’ān paints here for them a scene of the suffering in the hereafter, while also warning them against a similar punishment to that which befell earlier communities which rejected the faith: “If only the unbelievers knew [that there will come] a time when they will not be able to shield their faces and their backs from the fire; a time when they will find no support. Indeed, it will come upon them of a sudden, and will stupefy them. They will be unable to avert it, nor will they be allowed any respite. Other messengers were derided before your time; but those who scoffed at them were [in the end] overwhelmed by the very thing that they derided.” (Verses 39-41)
Agar kofirlar nima bo'lishini bilganlarida, o'z munosabatlarini butunlay o'zgartirgan bo'lardilar. Ular masxara qilishni va muqarrar bo'lgan narsani shoshilib chaqirishni to'xtatgan bo'lardilar.
If the unbelievers only knew what will happen, they would change their attitude completely. They would stop their mockery and hastening of what is bound to come.
Qoʻy, ular kelajakda nima bo‘lishini ko‘rsin. Mana, ular olov bilan har tomondan o‘ralgan. Biz ularning oyoqlari bilan tashvishli harakatlarini tasavvur qilamiz — oyati ichida nazarda tutilgan, yuzlarini va orqalarini olovdan himoya qilishga urinishlari. Lekin ularning urinishi befoyda. Go‘yo olov ularni har tomondan qamrab olgandek. Na uni o‘zlaridan uzoqlashtira oladilar, na himoya izlab orqaga chekinishlari mumkin. Undan hatto qisqa bir nafas rahat topish ham imkonsizdir.
Let them, then, see what is bound to come. There they are surrounded by the fire on all sides. We visualize their frantic movements, described implicitly in the verse, to protect their faces and their backs against the fire, but their attempt is futile. It is as if the fire engulfs them on all sides. They can neither keep it away from themselves, nor retreat to seek protection. Nor is even a short respite from it possible.
Jazo ularning shoshilib so'ragani uchun bo'ladi, xolos, ya'ni azobning to'satdan kelishi ularning uni tezlatishga intilganlarining javobidir.
That the punishment comes suddenly is only the response for their hastening it.
Ular doimo: "Agar gapingiz rost bo'lsa, bu va'da qachon amalga oshadi?" deb aytar edilar. (38-oyat) Javob shuki, u to'satdan keladi, ularning aqllarini hayron qoldiradi va irodalarini falaj qiladi. Shunday qilib, ular fikr yuritish yoki harakat qilish, yo'lni tuzatish uchun imkoniyat bo'lgan muhlatdan bahramand bo'lish bir yoqda tursin, bunga qodir bo'lmaydilar.
They used to say time after time: “When is this promise to be fulfilled, if what you say be true?” (Verse 38) The answer is that it comes suddenly, perplexing their minds and paralysing their will. Thus they are unable to think or act, let alone enjoy a period of grace to mend their ways.
Bu gap ohirgi dunyodagi azob haqida. Bu dunyodagi azobga kelsak, u oldin o‘tgan, Allohning elchilarini masxara qilgan ummatlarga albatta yetgan. Ўsha ummatlar o‘zlarini butunlay yo‘q qilgan azobni qaytara olmaganidek, bu kofirlar ham o‘z mag‘lubiyatlari va asirlikka tushishlaridan qutula olmaydilar. Shuning uchun ularni Allohning Elchisini masxara qilmaslikka ogohlantiriladi, toki payg‘ambarlarni masxara qilganlarga yetadigan azobga uchramasinlar. Bunday taqdir va azob albatta keladi, chunki bu Allohning qonunining bir qismidir, u muqarrar ravishda amalga oshadi, xuddi shu gunohni sodir etgan avvalgi ummatlarning halok bo‘lishi buni isbotlaganidek.
This applies to the punishment in the hereafter. As for this world’s punishment, it certainly befell communities before them which ridiculed God’s messengers. Just like those communities were unable to ward off a punishment that wiped them out altogether, so these unbelievers are unable to avert their defeat and captivity. They are thus warned not to deride God’s Messenger, so as to avoid the punishment that befalls those who ridicule prophets. Such fate and punishment is bound to come, because it is part of God’s law which will inevitably take effect, just as the destruction of earlier communities, guilty of the same offence, proves.
Yoki ular uchun Xudodan boshqa, kechayu kunduz ularni himoya qilib, bu dunyoda ham, oxiratda ham hech bir azobga duchor bo‘lmasliklarini ta’minlaydigan biror kimsa bormi?
{“Ayting: ‘Kechayu kunduz sizni Rahmони Zotdan kim saqlay oladi?’ Shunga qaramay, ular Rabblarining zikridan yuz o‘giradilar. Yoki ularning Bizdan boshqa xudolari bormi, ular o‘zlarini ham yordam bera olmaydi, Bizning huzurimizda ham yordamchi topa olmaydilar?”} (42–43-oyatlar)
Or is it that they have someone other than God who protects them by night and day, ensuring that they will suffer no punishment either in this life or in the life to come? “Say: ‘Who could protect you, by night or by day, from the Most Merciful?’ Yet, from the remembrance of their Lord do they stubbornly turn away. Do they have gods other than Us to protect them? Those [alleged deities] are not even able to succour themselves, nor can they be given company by Us.” (Verses 42-43)
Ollohning o'zi kechayu kunduzi har bir jonning holini kuzatib turadi. U Eng Rahmli Zotdir.
It is God who watches over every soul by night and day. He is the Most Merciful.
Darhaqiqat, cheksiz rahmat Uning ulug' sifatidir. Undan boshqa hech kim birovni kuzatib, himoya qila olmaydi. Kofirlar Undan boshqa ularni himoya qila oladigan birorta kimsani bilishadimi?
Indeed, infinite mercy is His great attribute. Other than Him there is no one to watch over or protect anyone. Do the unbelievers know anyone else who can protect them?
Bu ritorik savol bo'lib, ular Xudoni eslashdan yuz o'girishlarini, holbuki Xudo ularni doim kuzatib turganini, ularni qoralaydi: {Holbuki ular Robbilarining zikridan bosh tortadilar.} (42-oyat)
It is a rhetorical question, one which rebukes them for their turning away from God when it is He who watches over them at all times: “Yet, from the remembrance of their Lord do they stubbornly turn away.” (Verse 42)
Xuddi shu savol ularga boshqa shaklda yana beriladi: "Ularning Bizdan boshqa ularni himoya qiladigan xudolari bormi?" (43-oyat) Bu xudolar ularni kuzatib, himoya qiladigan bo'lishi mumkinmi? Bu bo'lishi mumkin emas, chunki bunday da'vo qilingan ilohlar "o'zlarini ham yordam bera olmaydilar", boshqalarni qo'llab-quvvatlash va himoya qilish esa undan ham uzoqda. "Va Bizdan ular uchun hamroh ham topilmaydi", ya'ni Yaratuvchi Alloh tarafida bo'lish orqali kuch olish imkoni yo'q. Musa va Horun alayhimas-salom Robbilari ularga: "Qo'rqmanglar. Men siz bilan birgaman: Men eshitaman va ko'raman", deganda olgan kuch ham aynan shunday edi. (20:46)
The same question is put to them again in a different form: “Do they have gods other than Us to protect them?” (Verse 43) Could these gods be the ones who watch over, and protect, them? This cannot be, because such alleged deities “are not even able to succour themselves,” let alone support and protect anyone else. “Nor can they be given company by Us,” to derive strength from being on God Almighty’s side. This is the sort of strength Moses and Aaron derived when their Lord said to them: “Have no fear. I shall be with you: I hear all and see all.” (20: 46)
Bunday soxta ilohlarning o'z kuchi yo'q. Ular Allohning qudratiga ega emaslar. Shu sababli, ular butunlay ojizdirlar.
Note: the rules require "God" to be written as the Uzbek word for God, never "Allah," so the correct translation is:
Bunday soxta ilohlarning o'z kuchi yo'q. Ular Xudoning qudratiga ega emaslar. Shu sababli, ular butunlay ojizdirlar.
Such false deities do not have power of their own. They do not have access to God’s power. As such, they are utterly helpless.
Bu kinoyali bahs kofirlarning e'tiqodlarining nomaqulligini fosh etadi. Shu sababli, sura ular bilan bahslashishni to'xtatadi, lekin ularning qalbida his qiladigan ta'sirli bir ohangni qo'shadi. Ularni, G'oyib ulug' qudrati bilan g'olib qo'shinlar ostida yerni qanday burishtirishini, o'ylab ko'rishga chaqiradi. Shunday qilib, ular katta kuch va hokimiyatga ega bo'lganlaridan so'ng, yer ularni cheklangan maydonga siqib qo'yadi. "Biz bularga va ularning ota-bobolariga uzoq muddat hayotning yaxshi narsalaridan bahramand bo'lishga ruxsat berdik. Ular ko'rmayaptimi, Biz yerni uning chekka chegaralaridan asta-sekin kamaytirib kelyapmiz? Demak, g'olib chiqadigan ular bo'ladimi?" (44-oyat)
This sarcastic argument exposes the absurdity of the unbelievers’ beliefs. Hence, the sūrah stops arguing with them, but adds a moving touch which they feel in their hearts. It directs them to reflect on God’s might as He folds the earth underneath triumphant armies. Thus the earth shrinks so that they are confined to a limited space, after they have wielded much power and authority. “We have allowed these, and their fathers, to enjoy the good things of life for a great length of time. Can they not see that We gradually reduce the land from its outlying borders? Is it they, then, who will triumph?” (Verse 44)
Aynan shu narsa ularning tabiatini buzgan, ya'ni hayotning yaxshi narsalaridan uzoq vaqt bahramand bo'lishdir. Hashamat yurakni buzadi va sezgilarni bo'g'adi. U ularning Allohni, pa bunga, Xudoni anglash darajasini pasaytiradi va Uning borligiga ishora qiladigan koinotdagi belgilarni mulohaza qila olmaslikka olib keladi. Bu odamlar uchun Xudo belgilagan boshqacha turdagi sinovdir, va farovonlikning o'zi bu sinovning vositasi qilib qo'yilgan. Agar inson Xudodan uzoqlashib, U o'zi bahramand bo'layotgan barcha ne'matlarning manbai ekanini unutsa, u bu sinovda albatta yiqiladi.
What has corrupted their nature, then, is that long enjoyment of the good things of life. It is luxury which corrupts the heart and stifles the senses. It leads to a weakening in their awareness of God and an inability to contemplate the signs He has placed in the universe, pointing to Him. This is a different kind of test God sets for human beings, making affluence the very means of this test. If a person allows himself to drift away from God, and forgets that He is the source of all the blessings he enjoys, then he is bound to fail this test.
Shunday qilib, bu sura ularning qalbiga ta'sir qiladi, chunki u yer yuzida har kuni sodir bo'layotgan voqealarning manzarasini ko'rsatadi. Bir paytlar hokimiyatga ega bo'lgan davlatlar o'z ta'sirini yo'qota boshlaydi va zaiflashadi. Ularning yeri tez orada torayadi, chunki ular bir paytlar buyuk imperiyalar tashkil etgan joyda kichik davlatlarga bo'linib ketadi. Ular bir vaqtlar kuchli va g'olib edilar; endi esa ojiz va mag'lubdirlar. Ularning katta qo'shinlari va keng boyliklari bor edi; endi esa qo'shinlari kuchsiz, boyliklari esa kamdir.
Thus, the sūrah works on their hearts as it shows them the imagery of what occurs every day somewhere on earth. States that have had power begin to lose their grip and weaken. Their land soon shrinks as they are split into small states where once they formed great empires. They were once strong and triumphant; now they are weak and defeated. They had great armies and vast resources; now their armies are weak and their resources meagre.
Qur’on o‘zining benazir uslubida Xudoning qudratini ko‘rsatadi: U bir vaqtlar keng bo‘lgan makonni yig‘adi, chegaralarni qulatadi va ulkan masofalarni qisqartiradi. Bu go‘zal manzarada nozik harakat va dahshatli his-tuyg‘u birlashadi. So‘ngra u savol tariqasida shunday deydi: “Ular g‘olib bo‘ladilarmi?” (44-oyat). Ya’ni, boshqalarga yuz bergan narsa ularga tegishli emas deb o‘ylashadimi?
In its inimitable style, the Qur’ān shows God’s hand as it folds up the once vast space, making borders cave in, and reducing huge distances, in a splendid scene that combines fine movement and awesome feelings. It then asks rhetorically: “Is it they, then, who will triumph?” (Verse 44) Is it that what happens to others does not then apply to them?