Bu sura juda kuchli boshlanishi bilan ajralib turadi. Bu boshlanish dunyoning mayda-chuyda ishlari bilan band bo‘lgan, hisob-kitob ularga tobora yaqinlashib kelayotganini sezmay yurgan beparvolarni silkitib uyg‘otadi. Ularga belgilar va ishoratlar berilmoqda, ammo ular ilohiy hidoyatdan yuz o‘girishda davom etmoqda. Vaziyat og‘ir, lekin ular uning jiddiyligidan butunlay bexabar. Qur’oni karimdan yangi ogohlantirish kelganda, ular masxara qilib javob beradilar va o‘yin-kulgiga o‘xshash befarqliklarida qat’iy turadilar. Ularning qalblari faqat o‘z zavq-shavqlariga berilgan. Shuni ta’kidlash lozimki, Qur’oni karim tilida «qalb» atamasi aql bilan sinonim bo‘lib, mulohaza, fikr yuritish va tafakkur qilish qobiliyatini anglatadi. «Odamlarga hisob-kitobi yaqinlashmoqda, ammo ular hamon beparvolik bilan yuz o‘girmoqdalar. Ularga Parvardigorlaridan biror yangi eslatma kelganda, uni tinglaydilar, ammo masxara qilib qabul qiladilar; qalblari esa zavq-shavqqa berilgan. Zolimlar ichlaridagi fikrlarini yashirib, bir-birlariga shunday deydilar: “Bu odam ham sizlarga o‘xshagan bir insondan boshqa narsa emasmi? Ko‘z o‘ngingizda turib, uning sehriga ergashasizlarmi?”» (1–3-oyatlar)

The sūrah is distinguished by a very powerful opening that shakes the careless who are preoccupied with the petty concerns of this world while the reckoning draws ever closer to them. Signs and indicators are given to them while they continue to turn their backs on divine guidance. The situation is grave, yet they remain totally unaware of its seriousness. Whenever they receive a new Qur’ānic warning, they respond with ridicule, persisting in their playful negligence. Their hearts can only attend to their own pleasure. It should be pointed out here that in Qur’ānic usage, the term, ‘heart’, is synonymous with mind as it refers to the faculty of contemplation, reflection and thought. “Closer to people draws their reckoning, yet they continue to blithely turn away. Whenever there comes to them any new reminder from their Lord, they listen to it but take it in jest; their hearts set on pleasure. Yet, concealing their inner thoughts, the wrongdoers say to one another: Is this man anything but a human being like yourselves? Will you, then, follow his sorcery with your eyes open?’” (Verses 1-3)

Bu qalblarning surati: jiddiylikni bilmaydigan, eng jiddiy vaziyatda hazillashadigan va muqaddas narsalar bilan o‘ynaydigan qalblar. Bu yerda ularga berilgan eslatma ularning "Rabblari" tomonidan keladi, ammo ular uni tinglayotganda o‘ynoqilik qilishadi va hech qanday hurmat ko‘rsatmaydilar. Jiddiylikni, hurmatni va muqaddaslikni bilmaydigan jon behuda ahamiyatsizlik holatiga tushib qoladi, bu esa uni har qanday fazilatli vazifani bajarishga yaroqsiz qiladi. Uning hayoti hurmatdan mahrum, arzon ko‘rinadi. Muqaddas deb hisoblangan narsalarga deyarli e’tibor bermaydigan ruh kasaldir. Beparvolik sabr-toqatning aksidir.

This is a picture of hearts that know no seriousness, jesting when the situation is most serious, and trifling with what is sacred. The reminder given to them here originates with ‘their Lord’, yet they are playful as they listen to it, showing no respect whatsoever. A soul that knows no seriousness, respect or sacredness ends up in a condition of barren triviality which makes it unsuitable for the fulfilment of any task of merit. Its life seems devoid of respect, cheap. A spirit which cares little or nothing for what is held as sacred is sick. Carelessness is the opposite of endurance.

Sizdan oldin Biz faqat o‘zimiz vahiy bergan erkaklarni elchi qilib yuborganmiz.

“Before your time, We never sent [as Our messengers] any but men whom We inspired.

Shuning uchun, agar bilmasangiz, oldingi kitoblarga ega bo'lgan kishilardan so'rang. Biz ularga ovqat yemaydigan tanalar bermaganmiz va ular abadiy yashovchilar ham emas edilar. (7-8-oyatlar) Cheksiz donoligi bilan Xudo o'z elchilarini insonlar orasidan tanladi. Ular Uning vahiylarini qabul qildilar va shu vahiylarga asoslanib odamlarni Unga iymon keltirishga chaqirdilar.

Hence, ask the followers of earlier revelations if you do not know this. Neither did We give them bodies that did not eat food, nor were they immortal.” (Verses 7-8) In His infinite wisdom, God chose His messengers from among human beings. They received His revelations and called on people to believe in Him on the basis of such revelations.

Bu ulug' Xudo elchilari inson tanasiga ega erkaklar edi. Xudo ularni ovqat yemasligi uchun maxsus bir turdan yaratmagan. Ovqat insonning omon qolishi uchun zarur bo'lgan asosiy ehtiyojdir, va insonlar bo'lgan Xudoning elchilari abadiy emas edi. Xudo belgilagan qonun shunday, va agar o'sha arablar buni bilmagan bo'lsalar, ular oldingi vahiylarni olgan odamlardan so'rasinlar, chunki ular oldingi payg'ambarlarni bilar edilar.

Those noble messengers of God were men with human bodies. God did not make them of a special type, so as not to eat food. Food is a basic necessity for human survival, and God’s messengers, who were human, were not immortal. Such is the law God has set, and if those Arabs were unaware of it, then they should ask the people who received earlier revelations, because they knew earlier prophets.

Bundan tashqari, Alloh O'z elchilarini insonlar orasidan tanlagan, chunki U ularning inson hayotini boshdan kechirishini xohlagan. Shunda ularning o'z amaliy hayotlari ilohiy qonunning amaliy ekanligini namoyon etgan va kundalik xatti-harakatlari ular chaqirgan narsaning namunasi bo'lgan. So'zlar amaliyot bilan tasdiqlanganda, ular ancha samaraliroq bo'ladi, chunki odamlar ularning amalga oshirilishi bilan ta'sirini ko'radilar. Agar Xudoning elchilari boshqa turdan bo'lganida, ular ovqat yeyishga, o'z ehtiyojlarini qondirish uchun bozorlarda yurishga va ayollar bilan yaqinlikka muhtoj bo'lmasdilar, inson hissiyotlarini boshdan kechirmagan bo'lardilar, shuning uchun boshqa odamlarga hamdardlik bildirmas va ularning his-tuyg'ulari hamda niyatlarini tushunmas edilar. Bunday holda, odamlar ularda ergashish uchun tegishli namunalarni topa olmagan bo'lardilar.

Moreover, God chose His messengers from among human beings because He wanted them to experience human life. Thus, their own practical lives would demonstrate the practicality of divine law, and their daily actions set the example of what they called for. When words are confirmed by practice, they are far more effective, because people see their effect as they are implemented. Had God’s messengers been of a different species, needing no food to eat, no going about in the markets to obtain their needs, and no intimacy with women, and had they had no experience of human emotion, they would have had no empathy with other people, and no understanding of their feelings and motives. In which case, people would not find in them relevant examples to follow.

Xudo arab mushriklarini eslatadi, ular Payg'ambar Muhammad ﷺ ga zulm qilgan, uning da'vatini inkor etgan va u zot hamda uning izdoshlarini ta'qib qilgan. Xudo ularga ularning gunohkorliklari uchun Uning qonuniga bo'ysunishlarini eslatadi. Shuningdek, ularga aniq qilib aytadiki, ularga moddiy mo'jiza yubormagani ham Uning ularga ato etgan ne'matining bir qismidir, chunki agar ular o'tmish ummatlar kabi haqiqatni rad etishda davom etsalar, bu ularning halokatiga sabab bo'lardi. Buning o'rniga Xudo ularga o'z tillarida bo'lgani uchun sharaf keltiruvchi kitob yubordi. Bu kitob ularning hayotini to'g'ri yo'lga qo'yadi va ularni insoniyatga yetakchilik qilishga loyiq hamda insoniyat tomonidan hurmatga sazovor bo'lgan jamoaga aylantiradi.

God reminds the pagan Arabs who oppressed the Prophet Muhammad (peace be upon him), denying his message and persecuting him and his followers, that they are subject to His law for their transgression. He also makes it clear to them that it is an aspect of the grace He bestows on them that He has not sent them any physical miracle, because that would have spelt their doom if they continued to reject the truth as older communities did. Instead, He sent them a book which imparts honour to them, since it is in their own language. This book sets their life on the right footing and makes of them a community entitled to lead mankind and be respected by them.

Bundan tashqari, ushbu kitob fikr yurituvchi odamlarni unga chuqur mulohaza yuritishga va uni amalga oshirish orqali o'zlarini yuksaltirishga chaqiradi: {Darhaqiqat, Biz sizlarga sharafingizni ta'minlaydigan bir kitob nozil qildik. Hali ham aql yuritmaysizlarmi?} (21:10)

Moreover, this book invites thinking people to reflect on it and elevate themselves by implementing it: “We have now revealed for you a book bringing you respect. Will you not, then, use your reason?” (Verse 10)

Qur’onning mo‘jizasi barcha avlodlar uchun ochiqdir. Shu bois u ma’lum bir zamon va makonda berilgan moddiy mo‘jizalarga o‘xshamaydi. Arablar uchun Qur’on, uning xabarini butun insoniyatga yetkazgan paytlarida, hurmat, izzat va shon-sharaf keltirdi. Qur’ondan oldin arablarning nomi insoniyat tarixida deyarli eslatilmas edi. Ular o‘zlarini eslab qolinishi uchun insoniyatga beradigan hech narsaga ega emas edilar. Biroq kitoblarini yuksak tutib turgan davrda ular boshqa odamlar tomonidan hurmatga sazovor bo‘ldilar. Darhaqiqat, ular ko‘p asrlar davomida insoniyatga yetakchilik qilib, o‘zlariga va boshqa insonlarga baxt keltirdilar. Keyin esa ular Qur’ondan voz kechgach, insoniyat ulardan yuz o‘girdi va ular hurmat-ehtiromdan mahrum bo‘ldilar. Shundan so‘ng ular insoniyatning oxirgi safida qoldilar, turli tomonlardan tajovuzga uchradilar. Bu esa ularning, boshqalar qo‘rquv va tashvish ichida yashagan paytda xavfsizlikdan bahramand bo‘lgan, shonli o‘tmishlariga keskin zid edi.

Darhaqiqat, Qur'ondagi bu so'zlar o'z jaranglashi bilan ham hamma narsani jonsiz qoldiradigan kuchli, dahshatli zarbaning kuchli ma'nolarini bildiradi. Biz qarasak, o'sha jamoalar Xudoning qudrati ularning yurtini urganda qanday dovdirab yugurganlarini ko'ramiz.

Indeed, the words the Qur’ān uses here add, by their very sound, strong connotations of an overwhelming strike that leaves everything lifeless. We look and see how those communities ran around frantically as God’s power struck their land.

Ular tuzoqqa tushgan sichqonlarga o‘xshab u yoqdan-bu yoqqa sakrab turadilar, so‘ngra qimirlamay yiqilib qoladilar:

They appear like trapped mice jumping here and there before they fall motionless:

“Ular Bizning azobimizni sezgan zahoti qochib ketishdi.” (12-oyat) Ular o‘zlari halok bo‘ladigan deb his qilgan shahardan chiqib ketish uchun qochadilar. Go‘yo ularning qochishi o‘zi Xudoning qudratidan qutqarib qolgudek qochadilar. Ular Xudoning zarbasidan tezroq ekanliklarini o‘ylayotgani yo‘q; bu fikrsiz harakat, xuddi tuzoqqa tushgan sichqonlarning harakatiga o‘xshaydi.

“As soon as they began to feel Our might they took to their heels and fled.” (Verse 12) They run so that they might leave a town which they felt was doomed. They run as though their very running will save them from God’s power. It is not that they imagine that they are faster than God’s strike; it is a thoughtless movement, like that of trapped mice.

Ularga kinoya bilan aytiladi: "Qochmang. Zavq-safo va turar joylaringizga qaytinglar, ehtimol hisob-kitobga tortilarsiz." (13-oyat) Uylaringizdan qochishingizga hojat yo'q. Hashamat va qulayliklaringizga qaytinglar. Ehtimol, bu barcha hashamat haqida va undan qanday foydalanganingiz haqida so'rab qolinarsiz. Ammo so'roq vaqti allaqachon o'tgan, va Qur'on bu yakuniy falokatni achchiq kinoya sifatida bayon etadi.

They are then sarcastically told: “Do not run away. Return to all your comforts and to your dwellings, so that you might be called to account.” (Verse 13) You do not need to run away from your homes. Go back to your luxuries and comforts. You may perchance be asked about all this luxury and how you have used it. But the time for questioning is already over, and the Qur’ān delivers this final cataclysm as bitter sarcasm.

Bu ularning ahvolini ko'z oldilariga aniq keltiradi, chunki qochib qutulishning hech bir yo'li yo'q.

This brings their situation clearly before their eyes, for there is no means of escape.

Ular Xudoning jazosidan qochib qutula olmaydilar. Shu sababli ular yo'l-yo'riqlarini o'zgartirib, o'z ayblarini tan oladilar: "Ular dedilar: Voy bizning holimizga! Biz haqiqatan zolim edik!" (14-oyat). Ammo bularning vaqti allaqachon o'tib ketgan. Ular xohlagancha gapirishlari mumkin, lekin bularning barchasi befoyda. Ular jonsiz bo'lib qolguncha o'z holiga tashlab qo'yiladilar: "Ularning bu faryodlari to'xtamaguncha, Biz ularni o'rilgan ekinga, xuddi kul kabi jim va harakatsiz qilib qo'ydik." (15-oyat). Ammo bu odamlardan iborat dala bo'lib, ularning barchasi harakatsiz, jonsizdir; holbuki, bir daqiqa oldingina u gavjum, jonli, hayotga to'la edi.

Bularning barchasi nazariy bahs sifatida keltirilgan, maqsad — Xudoga oid bo‘lgan har qanday narsa Uning o‘zi kabi doimiy va abadiy ekanligi haqidagi asosiy haqiqatni tasdiqlash. Shunga ko‘ra, agar Xudo biror o‘yin-kulgi yoki mashg‘ulotdan zavqlanmoqchi bo‘lsa, bunday mashg‘ulot yaratilgan hech bir narsa bilan, jumladan osmonlar, yer yoki ular orasidagi har qanday narsa bilan bog‘liq bo‘lmaydi. Bularning barchasi yangi, ya’ni ma’lum bir vaqtda yaratilgan. Xudoga tegishli bo‘lgan narsa esa Uning huzurida abadiy qoladi, shu tariqa Uning ulug‘vorligiga mos keladi.

It is all a theoretical argument given here in order to establish the basic truth that whatever relates to God is, like Him, ever-present and eternal. Hence, if God wants to enjoy some pastime, such pastime would not relate to anything that is created such as the heavens, the earth or anything in between. All these are new, in the sense that they are created at a certain point in time. What relates to God remains with Him, eternally, so as to fit in with His Majesty.

Lekin abadiy ishlaydigan qonun shuki, Alloh huzurida o'yin-kulgi degan narsa yo'q. Faqat jiddiylik va haqiqat bor.

But the law that operates for all time is that there is no such thing as a pastime in respect of God. There are only seriousness and truth.

Shunday qilib, asl haqiqat tasodifiy yolg'onni yengib chiqadi: “Yo'q, balki Biz haqiqatni yolg'onga qarshi otamiz, u esa uni ezib yuboradi va mana, u yo'qolib ketadi. Sizlarga esa o'zingiz to'qigan bahonalaringiz tufayli vay!” (18-oyat)

Thus, intrinsic truth will triumph over incidental falsehood: “Nay, but We hurl the truth against falsehood, and it crushes the latter, and behold, it withers away. But woe to you for all your false claims.” (Verse 18)

Arabcha "bal" yuklamasi, bu yerda "yo'q, aksincha" deb tarjima qilingan, o'lda turgan narsadan yuz o'girishni bildiradi. Bu yerda u o'yin-kulgi bilan shug'ullanish haqidagi fikrni chetga surib, haqiqiy dunyo va unda amal qiladigan qonunlar haqidagi jiddiyroq fikrga o'tishni bildiradi. Bu qonunlar yolg'onning mag'lub bo'lishi va haqiqatning g'alaba qozonishini ta'minlaydi. Qur'on oyati buni yorqin tasvir orqali ifodalaydi: haqiqat Alloh tomonidan yolg'onga otilgan o'q kabi tasvirlanadi, u yolg'onning boshini yorib, uni butunlay yo'q qilib yuboradi.

The Arabic particle bal, rendered here as ‘nay’, signifies turning away from whatever is at hand. Here it indicates putting aside this point about having a pastime to turn to a more serious point about the real world and the laws operating in it which ensure that falsehood is vanquished and the truth triumphant. The Qur’ānic verse paints this in a vivid picture, showing the truth as a missile hurled by God at falsehood, breaking its head and so utterly destroying it.

Shunday qilib, bu sura yaratiqlarning doimo Allohni ulug‘lab, Uning hamdu sanosini aytib turgan manzarasini chizib beradi. Shu bilan birga, mushriklarning o‘z ilohlari ko‘pligi haqidagi da’volari qattiq tanqid qilinadi. Sura koinotni qamrab olgan doimiy tizimda ko‘rib turganimiz narsalar orqali Xudoning birligiga inkor etib bo‘lmas dalillar keltiradi, bu tizimning hammasi barcha ishlarni boshqarib, idora qiladigan Xudoning irodasi bilan amalga oshirilayotganini tasdiqlaydi. Shuningdek, u boshqa jamoalarga berilgan avvalgi kitoblardan ham dalil keltiradi.

Thus, the sūrah paints a picture of creatures glorifying God and extolling His praises at all times. At the same time, the unbelievers’ claims about their multiple deities are strongly criticized. The sūrah provides irrefutable evidence of God’s oneness by virtue of what we see in the constant system that permeates the universe, testifying that it is all run by the will of God, the One who manages and conducts all affairs. It also provides evidence from earlier scriptures given to other communities.

Yoki ular yerdagi xudolarni ibodat qilib olganmilar, ular o‘liklarni tiriltira olarmidi?

Or have they taken for worship some earthly deities who can restore the dead to life?

Agar osmonlarda va yerda Allohdan boshqa ilohlar bo‘lganida, ikkalasi ham albatta buzilib ketgan bo‘lar edi! Ammo arshning Egasi bo‘lgan Alloh poklik va ulug‘likda barcha ular Unga nisbat berayotgan narsalardan ustundir! U qilgan ishlari haqida so‘ralmaydi, ular esa so‘raladilar. Yoki ular Undan boshqa iloh tutib olganlarmi? Ayting: "Dalilingizni keltiringlar! Bu mening yonimdagilarning va mendan oldingilarning xabaridir." Lekin ko‘pchiligi haqiqatni bilmaydilar, shuning uchun yuz o‘giradilar. Sendan oldin Biz hech bir elchini yuborganimizda, unga: "Mendan boshqa iloh yo‘qdir, bas, Mening o‘zimga ibodat qilinglar", deb vahiy qilmasdan yubormadik.

Had there been in heaven or on earth any deities other than God, both would surely have fallen into ruin! But limitless in His glory is God, Lord of the Throne, and exalted is He above all that they attribute to Him! He cannot be questioned about whatever He does, whereas they shall be questioned. Or have they taken for worship some deities besides Him? Say: ‘Produce your convincing proof. This is the message of those who are with me and the message of those before me. ‘ But nay, most of them do not know the truth, and so they stubbornly turn away. Before your time We never sent a messenger without having revealed to him that there is no deity other than Me.

Shuning uchun faqat Menga ibodat qilinglar. (21–25-oyatlar)

Therefore, you shall worship Me alone. (Verses 21-25)

Sura keyin barcha elchilarga, ya'ni Payg'ambar Muhammad ﷺ dan oldin turli xalqlarga yuborilgan barcha elchilarga nozil qilingan vahiyning mohiyatini bayon etadi: "Biz sendan oldin hech bir elchi yubormadikki, unga: «Mendan boshqa iloh yo'q, Menga ibodat qilinglar», deb vahiy qilmagan bo'lsak."

The sūrah then states the nature of what was revealed to all messengers sent to different communities before the Prophet Muhammad’s time: “Before your time We never sent a messenger without having revealed to him that there is no deity other than Me.

Shunday ekan, faqat Menga ibodat qilingiz." (25-oyat) Darhaqiqat, Xudoning yagonaligi ilohiy imonning asosiy, muhim unsuridir — Xudo insoniyatga birinchi elchisini yuborganidan beri shunday.

Therefore, you shall worship Me alone.” (Verse 25) God’s oneness is indeed the basic essential element in divine faith, ever since God sent His first messenger to mankind.

Hech narsa o'zgarmadi. Yaratuvchi, Unga ibodat qilinishi lozim bo'lgan Xudo yagonadir, Unga sherik yo'qdir. Xudolik va koinot ustidan Rububiyat haqiqati bir-biridan ajratib bo'lmaydigan yagona masaladir. Xudoning sherigi yo'q, na uluhiyat sohasida, na ibodat sohasida. Bu haqiqat koinotning asosiy zaruriy qonunlari qatoridadir va ular bilan birga tasniflanadi. Ular kabi, uning haqiqati ham shubhasizdir.

Nothing has changed in that. God, the Creator who must be worshipped is One, without partners. The truth of Godhead and Lordship over the universe is a single issue that cannot be separated. God has no partners, whether in the sphere of Godhead or in that of worship. This fact ranks alongside the basic essential laws of the universe and is classified with them. Like them, its truth is unassailable.

Sura keyin Xudoning o‘g‘li bor, deb da’vo qilgan kofirlarning da’volarini qayta ko‘rib chiqadi.

The sūrah then picks up the claims of the unbelievers alleging that God has a son.

Bu johillikning bema'nilik ko'rinishlaridan biridir:

This is one of the absurdities of ignorance:

Ular aytadilar: "Rahmon bir o'g'il tutib oldi!" U Zot poklanmish va ulug'langan! Yo'q, ular faqat Uning hurmatli bandalaridir. Ular Uning aytganidan oldin gapirmaydilar va Uning amri bilan ish qiladilar. U Zot ularning oldidagi va orqasidagi barcha narsani biladi.

They say: ‘The Most Merciful has taken to Himself a son!’ Limitless is He in His glory! No; they are but His honoured servants. They do not speak until He has spoken, and they act at His behest. He knows all that lies before them and all behind them.

Sūra shu paytgacha Xudoning yagonaligiga guvoh bo‘lgan koinotdan olingan bir necha turdagi dalillarni keltirdi va Xudodan boshqa xudo bo‘lishi mumkinligini inkor etuvchi bir qator dalillarni bayon qildi. Shuningdek, u insonning qalbiga to‘g‘ridan-to‘g‘ri murojaat qiladigan dalillarni ham keltirdi. Endi sūra inson qalbini qo‘lidan ushlab, Xudoning donolik bilan boshqarayotgan koinotdagi ulug‘ hodisalardan ba’zilarini mulohaza qilishga yo‘naltiradi. Shunga qaramay, kofirlar o‘zlari atrofida ochiq-oydin namoyon bo‘lgan belgilardan beparvo bo‘lib qolmoqdalar. Ammo izlaydiganlar uchun koinot o‘zining shunday jihatlarini ochib beradiki, ochiq qalb va hushyor his-tuyg‘ular bilan ularni mulohaza qilganda, aql hayratdan lol qoladi.

The sūrah has so far given us several types of evidence drawn from the universe, all testifying to God’s oneness, and stated a number of arguments denying any possibility of there being more than one God. It has also provided evidence that addresses people’s hearts directly. Now the sūrah takes the human heart by the hand to contemplate some of the great phenomena in the universe, as it is wisely managed by God. Yet the unbelievers remain heedless of the clear signs revealed all about them. For those who look however, the universe reveals aspects of itself that leave our minds in total amazement when we contemplate them with an open heart and alert senses.

Kofirlar osmon va yer bir butun bo‘lganini, so‘ngra Biz ularni ajratganimizni bilmaydilarmi? Va suvdan har bir tirik narsani yaratdik. Ular hali ham ishonmaydilarmi?

Are the unbelievers unaware that the heaven and the earth were once one single entity, which We then parted asunder? We have made out of water every living thing. Will they not, then, believe? (Verse 30)

Osmon va yerning avval bir butun bo‘lib, keyin ajratilgani haqidagi bayon ko‘rib chiqishga arziydi. Eng ilg‘or astronomiya nazariyalari koinot hodisalarini tushuntirishga intilib, har doim Qur’onda 1400 yildan ortiq oldin bayon etilgan bu haqiqatni tasdiqlashga moyil bo‘ladi. Bugungi kunda eng keng qabul qilingan nazariya shuni da’vo qiladiki, quyosh tizimi — quyosh, uning sayyoralari va yo‘ldoshlari, jumladan bizning sayyoramiz Yer va uning Oy yo‘ldoshi kabi yulduz turkumlari dastlab tumanlik (nebula) bo‘lgan. Keyin bu tumanlik parchalanib ketgan va uning qismlari doira shaklini olgan. Yer ham quyoshdan ajralib chiqqan va sovigan quyosh bo‘lagi bo‘lgan.

The statement that the heavens and the earth were split apart after having been a single entity is worth careful consideration. The more advanced theories of astronomy seeking to explain universal phenomena always tend to support this truth stated in the Qur’ān over 1,400 years ago. The theory that wins most acceptance today is that which claims that star constellations, such as our solar system which includes the sun, its planets and moons including our planet earth and its moon, were originally nebula. The nebula was then rent asunder and its parts took their circular shapes. The earth was also a piece of the sun that separated from it and cooled down.

Ushbu surraning birinchi qismi yaratilish, shakllantirish va rizq berish bilan bog'liq hukmlarni inson hayotining mohiyati va taqdiri bilan bog'liq hukmlar bilan bog'lovchi qisqacha bayon bilan yakunlanadi.

This first passage of the sūrah concludes with an outline that links the laws relevant to creation, formation and sustenance with those relevant to the nature and destiny of human life:

Biz sizdan oldin ham hech bir insonga abadiy umr bermaganmiz. Agar siz o'lsangiz, ular abadiy yashaydilarmi? Har bir jon o'limni tatib ko'radi. Biz sizlarni yaxshilik va yomonlik bilan sinovdan o'tkazamiz. Hammangiz Bizga qaytarilasiz. (34-35-oyatlar)

Never have We granted life everlasting to any man before you. Should you yourself die, do they, perchance, hope to live forever? Every soul shall taste death. We test you all with evil and good by way of trial. To Us you all must return. (Verses 34-35)

Hech bir insonga abadiy umr berilmagan. Har bir jonzot o‘lishga mahkum, va boshlanishi bor narsaning albatta oxiri bo‘ladi. Agar Allohning Elchisi ham o‘lishi taqdir qilingan bo‘lsa, ular nima uchun o‘zlariga abadiy hayot berilishini o‘ylashadi? Ular abadiy yashashni umid qila olmasalar, nega o‘limni albatta tatib ko‘radiganlardek yashamaydilar? Nega fikr yuritmaydilar va mulohaza qilmaydilar?

No human being has ever been granted immortality. Every creature is bound to die, and whatever has a beginning will certainly have an end. So if God’s Messenger [peace be upon him] is also destined to die, why do they think they would be granted life everlasting? Since they cannot hope to live for ever, why do they not behave like ones who will inevitably taste death? Why do they not reflect and contemplate?

"Har bir jon o‘lim totadi." (35-oyat) Bu hayotni boshqaruvchi qonundir. Unda hech qanday istisno yoki ozodlik yo‘q. Demak, tirik kishilar buni hisobga olishlari va o‘zlarini unga tayyorlashlari kerak. Yer yuzidagi bu qisqa safar albatta tugaydi va uning oxiri har bir tirik mavjudotning o‘limidir. Hammamiz Allohga qaytamiz. Ammo bu hayot safarida bizga nima yuz bermasin, yaxshi bo‘lsin yoki yomon, u sinov uchun berilgan: "Biz sizlarni yomonlik va yaxshilik bilan sinash uchun imtihon qilamiz." (35-oyat)

“Every soul shall taste death.” (Verse 35) This is the law that governs life. It has no exceptions or exemptions. The living, then, must take this into account and prepare themselves for it. This short journey on earth is bound to come to an end, and its end is the death of every living thing. All shall return to God. But whatever happens to us during this trip through life, whether good or bad, is meant as a test: “We test you all with evil and good by way of trial.” (Verse 35)