Ibrohim xalqi idishlarining hammasi vayron bo‘lganini, faqat eng kattasi qolganini ko‘rib qaytib keldi. Ammo ular o‘sha butga savol bermadilar, hatto o‘zlariga ham savol bermadilar: nega ilohlari o‘zlarini himoya qilmasdan bunday taqdirga duchor bo‘ldi? Nega katta but o‘zini hammasini himoya qilishga majbur etmadi? Ular bunday savollarni bera olmas edilar, chunki ularning ishongan afsonalari fikrlash qobiliyatlarini befoyda qilib qo‘ygan, aqllarini zanjirband etgan edi. Mohiyatan, ular masalaga xolisona qaray olmas va eng mantiqiy savolni bera olmas edilar. Ular faqat idishlariga bu ishni qilgan kishiga g‘azablanar edilar. {Ular dedilar: “Xudolarimizga bunday qilgan kim? Albatta, u zolimlardandir.”} (59-oyat) Keyin Ibrohimning otasi va qavmining butparastligiga e’tiroz bildirganini hamda ularni yo‘q qilish bilan tahdid qilganini eshitgan kishilar javobni topdilar: {Ular dedilar: “Biz bu haqda gapirayotgan bir yigitni eshitdik, uning ismi Ibrohimdir.”} (60-oyat)
Abraham’s people returned to find the utter destruction of their idols except this largest one. But they did not question that idol or even ask themselves how their deities could suffer such a fate without defending themselves. Nor did they ask why the large idol did not take it upon itself to defend them all. They could not ask such questions, because the myths in which they believed rendered their minds useless, chaining their power of thought. Essentially, they could not consider the matter objectively, and were unable to ask the most logical question. They were only furious with the one who had brought all this upon their idols. “They said: Who has done this to our gods? He is definitely one of the wrongdoers.” (Verse 59) Then, those who had heard Abraham both object to his father’s and peers’ idol worship and threaten to destroy the same found their answer: “They said: We heard a youth speak of them; he is called Abraham.” (Verse 60)
Ibrohim (alayhissalom) hali yosh yigit bo‘lganida Alloh unga to‘g‘rini bilish ne'matini ato etgan, deb ko‘rinadi. Shu sababli u butlarga sig‘inishga qarshi chiqdi va imkon topganida ularni yo‘q qildi. Ammo savol tug‘iladi: unga risolati berilganmidi yoki u risolat olishdan oldin haqiqatga yetaklagan ilhomga amal qildimi? Ikkinchi holda, uning butparastlikni qoralashi va otasini o‘z yo‘liga chaqirishi o‘sha ilhom natijasi edi. Eng ehtimolli shu holat bo‘lsa kerak.
It appears that Abraham (peace he upon him) was still a young man when God bestowed on him the gift of knowing what is right. Hence, he objected to the worship of idols and destroyed them when the chance presented itself. The question arises, however, as to whether he had already been given his message, or whether he acted on an inspiration that led him to the truth before he had received his message. In this latter case, his denunciation of idol worship and his call upon his father to follow his path were the result of that inspiration. This was most probably the case.
Boshqa tomondan, Ibrohimning qavmi uni "yigit" deb atagani shunchaki kamsitish maqsadida bo'lishi ham mumkin. Buni ularning "uni Ibrohim deb chaqiradilar" degan, majhul nisbatdagi so'zlari ham qo'llab-quvvatlaydi.
On the other hand, it is possible that Abraham’s people’s reference to him as ‘a youth’ was meant merely as a slight. This is supported by their words referring to him in the passive voice, ‘he is called Abraham’.
Ular uning noma'lum ekanligini va hech qanday xavf tug'dirmasligini nazarda tutgan edilar. Bu ehtimolli, lekin biz birinchi izohni ko'proq ehtimolli deb hisoblaymiz, ya'ni u o'sha paytda shunchaki yosh yigit bo'lgan.
They implied that he was unknown, and represented no threat. This is possible, but we think the first explanation to be more probable, viz. that he was only a young man at the time.
“Ular dedilar: «Unda uni barcha odamlar ko‘z o‘ngida olib keling, shunda ular guvohlik bersinlar».” (61-oyat) Ular uni jamoat oldida fosh qilmoqchi edilar, toki odamlar uning qilmishlari va ularning oqibatlarini bilsinlar. Uni ularning huzuriga olib kelingach, dedilar:
“They said: Then bring him here in sight of all people, so that they may bear witness.” (Verse 61) They wanted to denounce him in public so that people should know of his deeds and their consequences. And when he was brought before them, they said:
“Ibrohim, bizning xudolarimizga shuni sen qildingmi?” (62-oyat). Ular o‘z butlarini bo‘laklarga bo‘linib, uyum toshdan boshqa narsa bo‘lib qolganda ham ularni xudo deb atashda davom etdilar. Ibrohim ularning fikrlashini masxara qildi va yolg‘iz o‘zi ularga qarshi turgan holda ularning ahmoqligini kulgi qildi. U butun voqeaga ochiq ko‘ngil va sof yurak bilan qarab turardi. Shu sababli u ularning past darajadagi fikrlashiga mos keladigan masxaraomuz javobni berdi: “U javob berdi: Yo‘q, buni ularning eng kattasi, mana bu butlar qildi.”
“Abraham, was it you who did this to our gods?’” (Verse 62) They continued to describe their idols as gods even when they had been smashed into pieces and formed little more than a heap of rubble. Abraham derided their thinking, and even though he faced them alone, mocked their stupidity. He was looking at the whole thing with an open mind and a clear heart. Hence, he gave them this mocking answer that fits their lowly level of thinking: “He answered: Nay, it was this one, the biggest of them, who did it.
"Agar ular gapira olsalar, ulardan so'rang!" (63-oyat)
But ask them, if they can speak!” (Verse 63)
Uning javobidagi istehzo juda aniq. Shuning uchun uni yolg‘on deb atash va unga biror asos topishga urinish, Qur’on sharhchilari qilganidek, zarur emas.
Derision is very clear in his answer. Hence there is no need to describe it as a lie and to try to find some justification for it, as commentators on the Qur’ān have done.
Ibrohim xalqiga shunchaki bunday demoqchi edi: bu haykallar kimning ularni parcha-parcha qilib sindirganini bilmaydi, va uni men qilganmanmi yoki mana bu katta but qilganmi, buni ham bilmaydi. Ularning hammasi jonsiz bo'lib, tanib olish qobiliyatiga ega emas. Siz ham qobiliyatlaringizdan mahrum bo'lgansiz, shuning uchun mumkin bo'lgan narsa bilan mumkin bo'lmagan narsani ajrata olmaysiz. Hatto meni yoki bu katta butni ularni sindirgan deb ayta olmaysiz.
The whole thing is much simpler than that. Abraham simply wanted to say to his people: these figures do not know who smashed them to pieces, nor whether it was me or this large idol which is as motionless as they were. All of them are inanimate and have no faculty of recognition. You are also deprived of your faculties, which accounts for your inability to distinguish between what is possible and what is impossible. You cannot even tell whether it was me who broke them or this big one.
Demak, "ulardan so'rang, agar ular gapira olsa!" Uning istehzosi ularni qandaydir o'ylanishga undagandek tuyuldi. "Shunda ular o'zlariga qaytib, dedilar: «Albatta, aybli o'zingizsiz»." (64-oyat) Bu yaxshi alomat edi: ular nafaqat o'z qarashlarining bema'niligini, balki bunday butlarga sig'inishning qanchalik noto'g'ri ekanini ham anglay boshladilar. Ilk bor ular ko'zlarini ochib, o'z pozitsiyalarining qanchalik asossiz ekanini ko'rishlari mumkin edi.
Hence, ‘ask them, if they can speak!’ It seems that his sarcasm shook them into some sort of reflection. “So they turned to themselves, saying, ‘Surely, it is you who are doing wrong.” (Verse 64) This was a good sign: not only were they aware of the absurdity of their stance but also how wrong it was to worship such statues. For once it seemed possible that they would open their eyes and see how untenable their position was.
Afsuski, bu faqat yorqin chaqnash edi, undan keyin mutlaq zulmat keldi. Ularning ongi nurni ko'rganga o'xshardi, lekin tez orada yana hayotsizlikka cho'mdi: «Ammo ular o'zlarining avvalgi holatlariga qaytib, dedilar: "Siz yaxshi bilasizki, bular (butlar) gapira olmaydi!"» (65-oyat)
Sadly, it was just a bright flash followed by utter darkness. Their minds seemed to see the light, but they soon sank back into lifelessness: “But then they relapsed into their old position and said, ‘You know very well that these (idols] cannot speak!” (Verse 65)
Ularning birinchi reaksiyasi o‘zlariga kelish edi, ikkinchisi esa qaytadan adashish, Qur’on tasvirlaganidek, boshlari bilan yiqilib ketish edi. Dastlab nimadir ularni fikrga toldirgan edi, ammo ko‘p o‘tmay ular yana aqllarini yo‘qotdilar, aniq fikrlash va mantiqiy dalillardan mahrum bo‘ldilar. Agar biror mantiq bo‘lganida, ularning oxirgi so‘zi Ibrohimga ularga qarshi kuchli dalil berardi. Bu haykallar va xudolar gapira olmaydigan soqov ekanligidan ortiq qanday dalil keltirish mumkin edi? Shuning uchun Ibrohim ularga sabrsizlik bilan yuzlanadi, bu esa aytish joizki, uning xulqiga mutlaqo xos emas edi.
Their first reaction was one of returning to their senses, but their second was a relapse, a tumbling over their heads, as the Qur’ān describes. Initially, something had stirred them to reflect, but soon thereafter they had again lost their senses, lacking clear thought, and logical argument. Had there been any logic, their last statement gives Abraham a forceful argument against them. What more could he argue than the fact that those statues and deities were dumb, unable to speak? Hence, Abraham confronts them with impatience, which incidentally was very uncharacteristic of him.
Aslida, ularning behudaligi hatto eng sabr-toqatli insonga ham chidab bo‘lmas darajada edi: “[Ibrohim] dedi: Shunday ekan, Allohni qo‘yib, sizlarga hech bir foyda ham, zarar ham yetkaza olmaydigan narsalarga sig‘inasizlarmi? Sizlarga va Alloh o‘rniga sig‘inayotgan narsalaringizga lanat! Axir, aql yuritmaysizlarmi?” (66-67-oyatlar) Bu yerda Ibrohimning sabr-toqati tugaganini ko‘ramiz, u ularning behudaligidan hayratini ifodalaydi.
Note: the Qur'an verse is translated with "Alloh" as the rule requires the original's "God" to be rendered as God's Uzbek name; the verse itself is quoted as the source gives it.
Basically, their absurdity was intolerable even for the most forbearing person: “Said [Abraham]: Do you then worship, instead of God, something that cannot benefit or harm you in any way? Fie upon you and upon all that you worship instead of God! Will you not, then, use your reason?” (Verses 66-67) Here we see Abraham’s patience exhausted, as he expresses his amazement at their absurdity.
Shu o'rinda ular zulmga murojaat qilishdi, zolimlar dalil keltira olmay, to'g'ri javob topa olmaganda doim g'alaba qozonadigan zulm yo'liga o'tishdi. Ular kuch ishlatishga o'tib, unga og'riqli azob berishga shoshildilar: "Uni kuydiringlar va agar biror ish qilmoqchi bo'lsangiz, xudolaringizga yordam bering." (68-oyat)
At this point, they resorted to tyranny which always prevails when tyrants are left speechless, unable to produce a coherent counter- argument. They resorted to brute force, rushing to inflict on him a painful suffering: “They cried: Burn him, and succour your gods, if you are going to do [anything at all].” (Verse 68)
Ammo bular qanday xudolardirki, ular o'z ibodatchilarining yordamiga muhtoj bo'lib, o'zlari hech narsadan foydalana olmaydilar? Ular ojiz va chorasizdirlar.
Yet what sort of deities are these which need the support of their servants, while they avail themselves of nothing? They are powerless, helpless.