Ushbu sura Qur’onning Makkada Payg‘ambarga nozil bo‘lgan qismiga tegishli. Qur’onning bu qismi Payg‘ambarga ﷺ o‘n uch yil davomida nozil bo‘lgan bo‘lsa-da, u faqat bitta masalani bayon qiladi. Bu masalaning mohiyati o‘zgarmagan, garchi uni taqdim etish usuli Qur’on uslubiga ko‘ra turlicha bo‘lgan. Shuning uchun biz bu masalaning doimo yangi nuqtai nazardan taqdim etilayotganini ko‘ramiz, go‘yo u birinchi marta ko‘tarilayotgandek. Bu yangi dinning birlamchi va eng asosiy masalasi qaysi? Mohiyatan, bu iymon masalasi bo‘lib, uning ikki asosiy jihati – Ilohiyat va Uning bandalari hamda ular o‘rtasidagi munosabatdir. U har bir insonga aynan inson sifatida murojaat qiladi. Shu jihatdan Qur’on nozil bo‘lgan davrdagi arab, yoki undan keyingi har qanday avlodning arabi va har qanday avlodning arab bo‘lmagan kishisi tengdir.

This sūrah belongs to the part of the Qur’ān revealed to the Prophet when he was in Makkah. Although this part of the Qur’ān was revealed to the Prophet (peace be upon him) over a period of thirteen years, it deals with only one question. The nature of this question did not change, although the manner of its presentation varied according to the style of the Qur’ān. We, therefore, see this question being constantly presented in a new light, just as if it were being raised for the first time. What is this primary and most fundamental question of this new religion? Essentially, it is the question of faith with its two main aspects, Godhead and His servants, and the relationship between them. It is addressed to every human being in that particular capacity, i.e. as a human being. In this respect, an Arab at the time of the revelation of the Qur’ān, or in any other subsequent generation, and a non-Arab of any generation, are equal.

Bu insonning doim duch keladigan savoli; bu insonning koinotdagi mavjudligi, uning oliy maqsadi hamda koinot va boshqa mavjudotlar bilan munosabati haqidagi savoldir. Undan ham muhimi, bu savol insonning koinot va butun yaratilmishning Yaratuvchisi bilan bo'lgan munosabatini o'rganadi. Biz bu savol o'zgarmaydi, deymiz, chunki u insonning mohiyatiga bevosita taalluqlidir.

This is the ever-present question with which man must deal; it is the question of man’s existence in the universe, his ultimate goal, and his relationship with the universe and other creatures. More importantly, it is the question which deals with the relationship between man and the Creator of the universe and all creation. We say that this question does not change, because it relates to man’s very being.

Qur’onning Makkada nozil bo‘lgan qismi insonga uning mavjudligi sirini va uni o‘rab turgan koinot sirini bayon qiladi. U insonga kim ekanligini, qayerdan kelganini, qanday maqsad bilan yaratilganini va oxirda qayerga borishini aytadi. Uni yo‘qlikdan vujudga keltirib, so‘ngra olib ketadigan va uni qanday taqdirga yo‘naltiradigan kim?

The part of the Qur’ān revealed in Makkah explains to man the secret of his existence and the secret of the universe surrounding him. It tells him who he is, where he has come from, for what purpose and where he will go in the end. Who brings him from non-existence into being, who takes him away and to what destiny?

U shuningdek, insonga qo'li bilan tegadigan va ko'zi bilan ko'radigan narsalarning tabiati haqida, shuningdek ko'rmasdan his qilishi va tasavvur qila oladigan narsalar haqida ham ma'lumot beradi. U sirlarga to'la bu olamning Yaratuvchisi haqidagi savollariga javob beradi: uni kim boshqaradi va o'zgarishlarni kim amalga oshiradi? Xuddi shunday, Qur'onning bu qismi insonga Yaratuvchi, moddiy olam va boshqa insonlar bilan qanday munosabatda bo'lish kerakligini o'rgatadi.

It also informs man about the nature of the things he can touch and see and the things which he can sense and conceive without being able to see. It answers his questions concerning the Originator of this universe, which is full of mysteries: Who controls it and who brings about changes? Similarly, this part of the Qur’ān tells man how to relate to the Creator, to the physical world, and to other human beings.

Bu buyuk savol insoniy mavjudlikning markazida turadi. U abadiy shu o'rinda qoladi. Makka davrining to'liq o'n uch yili aynan shu asosiy savolni tushuntirish va yoritishga bag'ishlangan edi. Darhaqiqat, insoniy hayotga oid boshqa barcha savollarni shu savoldan kelib chiqqan deyish mumkin.

This great question is the pivot around which human existence turns. It will continue to occupy this position for the rest of time. The full thirteen years of the Makkan period were devoted to explaining and expounding this fundamental question. Indeed, all other questions concerning human life may be said to stem from it.

Qur’ān bu masalani o‘zining yagona mavzusi qilib oldi va insoniy hayotga oid yordamchi masalalarga o‘tmadi. Bu holat Alloh taolo imonning asosiy masalasi to‘liq bayon etilganini va uni O‘zi amaliy inson muhitida islom dinini qaror toptirish uchun tanlagan jamoat to‘g‘ri tushunganini belgilagunga qadar davom etdi.

The Qur’ān made this question its only subject without moving on to discuss any subsidiary topics concerning human life. This continued to be the case until God had decided that the fundamental issue of faith had been fully explained and correctly understood by the community chosen by Him to establish the Islamic faith in a practical human environment.

Islom dinini hayotda o‘rnatish uchun xizmat qilayotgan ilohiy e’tiqod da’vatchilari bu eng muhim faktni diqqat bilan o‘ylab ko‘rishlari kerak. Ular nima uchun Islom tizimining yoki islomiy jamiyatda joriy etiladigan qonunchilikning hech bir tafsilotini muhokama qilmasdan, aqida asosiy masalasini bayon etishga to‘liq o‘n uch yil sarflaganlarining sabablarini chuqur o‘ylab ko‘rishlari lozim.

The advocates of the divine faith who work for the establishment of Islam in real life should carefully consider this most significant fact. They should reflect on the reasons for devoting thirteen full years to the expounding of the central issue of faith, without discussing any of the details of the Islamic system or the legislation to be implemented in an Islamic society.

Alloh o‘zining cheksiz donoligi bilan irodaga ega bo‘ldiki, Uning xabari ilk kunidanoq e’tiqod va iymon masalasini o‘z oldiga qo‘ysin. Shuningdek, U Elchisi ﷺ o‘z da’vatining ilk qadamlarini odamlarni Alloh’dan o‘zga ilohning yo‘qligiga ishontirishdan boshlashini irodaga ega bo‘ldi. Unga, shuningdek, odamlarga haqiqiy Robbilari kim ekanini tushuntirishga barcha kuch-g‘ayratini sarflash vazifasi yuklandi, toki ular faqat Unga bo‘ysunsinlar.

In His infinite wisdom, God willed that the issue of faith and belief should be the one addressed by His message right from its very first day. He also willed that His Messenger (peace be upon him) should start his first advocacy steps by calling on people to believe that there is no deity other than God. He was also to devote all efforts to explaining to people who their true Lord is, so that they may submit themselves to Him alone.

Inson aqlining cheklangan nuqtai nazaridan qaraganda, bu o‘sha davrda arablarning qalbiga yo‘l topishning oson usuli emasdek ko‘rinadi. Arablar o‘z tilini yaxshi bilar edilar va "ilāh", ya’ni ilоh, so‘zining hamda "lā ilāh illā Allāh", ya’ni "Allohdan boshqa iloh yo‘q", iborasining ma’nosini aniq tushunardilar. Ular ilohlik tushunchasi hokimiyatni anglatishini va hokimiyat faqat Allohga tegishli deb tan olinganda, ruhoniylar, qabila boshliqlari va hukmdorlar amalga oshirgan barcha vakolatlar Allohga qaytishini anglab yetardilar. Shunday qilib, inson qalbi va vijdonida, ibodat masalalarida ham, tijorat, boylikni taqsimlash va adolatni o‘rnatish kabi amaliy hayotda ham faqat Allohning hokimiyati ustun bo‘lardi; qisqasi, inson tanasi va ruhi ustidagi hokimiyat Allohniki bo‘lardi.

From the viewpoint of man’s limited understanding, this does not appear an easy way to reach the hearts of the Arabs at that time. The Arabs knew their language well and clearly understood the meaning of the term, ilāh, i.e. deity, and the phrase, lā ilāh illā Allāh, i.e. there is no deity other than God. They realized that Godhead signified sovereignty, and that when sovereignty was recognized to belong to God alone, this meant that all authority exercised by priests, tribal chiefs, and rulers would revert to God. Thus, only God’s authority would prevail in people’s hearts and consciences, in matters of both religious observance and practical life, such as business, the distribution of wealth and the dispensation of justice; in short, the authority over man’s body and soul.

Payg'ambar davridagi arablar "Allohdan o'zga iloh yo'q" degan e'lonning dunyoviy hokimiyatga qarshi chaqiriq ekanini yaxshi bilar edilar. Bu e'lon Xudoning birinchi va eng muhim sifati — hokimlikni (suverenitetni) o'ziga olgan kuchlarga qarshi edi. U Xudo tomonidan tasdiqlanmagan, inson tomonidan yaratilgan qonunga asoslanib hukm yuritgan barcha tuzumlarga, shunday asosda hokimlik qilgan har qanday idoraga qarshi isyon edi. O'z tilini yaxshi biladigan arablar "Allohdan o'zga iloh yo'q" degan xabar o'zlarining an'analari va qo'llarida bo'lgan kuch bilan bog'liq holda nimani anglatishini yaxshi tushunar edilar. Shuning uchun ular bu xabarga dushmanlik bilan qaradilar va uni ildizidanoq yo'qotishga qat'iy kirishib, unga qarshi urush olib bordilar.

The Arabs at the time of the Prophet knew very well that the declaration that ‘there is no deity other than God’ was a challenge to the worldly authority that usurped the first and foremost attribute of God, namely, sovereignty. It was a rebellion against all situations established on the basis of such usurpation, a rebellion against any authority that ruled on the basis of a man-made law not sanctioned by God Almighty. The Arabs, who knew their language well, were well aware what the message based on `there is no deity other than God’ meant in relation to their traditions and the powers they exercised. Hence their hostility towards this message, and hence their war against it, determined as they were to nip it in the bud.

Nega İslom da'vati aynan shu tarzda boshlandi? Ilohiy hikmat nimada edi, uning shunday ochiq dushmanlik bilan to'qnashishiga ruxsat berilishi nimaga asoslangan edi?

So why did the Islamic call begin in this manner? What was the divine wisdom behind allowing it to be faced with such brazen hostility?

Payg'ambar Muhammad ﷺ ga risola berilganda, arab yerlarining eng unumdor va eng boy qismlari arablar qo'lida emas edi. Shimoldagi Suriya Vizantiyaliklar nazoratida bo'lib, ularning ishlarini olib borish uchun kuchli emas, qo'g'irchoq arab hukmdorlarini tayinlagan edi. Xuddi shunday, janubdagi Yaman Fors imperiyasining homiyligi ostida bo'lib, u mahalliy arab hokimlarini tayinlagan edi. Mustaqil bo'lgan yagona arab hududlari Hijoz va Najd edi — bu yerda-u yerda bir nechta vohalar sochilib yotgan qurg'oqchil cho'llar.

When the Prophet Muĥammad (peace be upon him) was given his message, the most fertile and wealthiest parts of the Arab lands were not in Arab hands. Syria, in the north, was under the control of the Byzantines who appointed puppet Arab rulers to conduct its affairs. Similarly, in the south, Yemen was under the tutelage of the Persian Empire who appointed local Arab governors. The only independent Arab parts were the Ĥijāz and Najd, barren deserts with a few oases dotted about here and there.

Muhammad (ﷺ) o‘z jamiyatida halolligi va rostgo‘yligi, shuningdek, yetuk hukmi bilan ajralib turardi. Katta arab qabilasi bo‘lgan Quraysh yetakchilari bir vaqtlar urushga olib kelishi mumkin bo‘lgan nizoda uni hakam qilib tayinlagan edilar va uning hukmidan juda mamnun bo‘lgan edilar. Bundan tashqari, u Quraysh qabilasining eng yuqori urug‘i bo‘lgan Hoshimiylarning yetakchi oilasiga mansub edi. Shu sababli, u uzoq muddatli nizolar va janjallar tufayli zaiflashgan arab qabilalarini birlashtirishga qaratilgan arab millatchilik harakatini boshlashi o‘ta oson bo‘lardi. Shundan so‘ng u ularni shimoldagi Vizantiya va janubdagi Fors mustamlaka hukmronligidan yerlarini ozod qilish maqsadi sari yo‘naltirishi mumkin edi. Shunda u butun Arabiston yarim orolida kuchli va birlashgan arab davlatini barpo etish imkoniyatiga ega bo‘lardi.

Muĥammad (peace be upon him) was distinguished in his community for his honesty and truthfulness, and for his mature judgement. The leaders of the Quraysh, the major Arab tribe, had earlier made him the arbiter in a dispute that threatened to cause a major war, and were very pleased with his judgement. Moreover, he belonged to the leading family in the top Quraysh clan, the Hashimites. Hence, it would have been easy for him to launch an Arab nationalist movement aimed at uniting the Arabian tribes that had been weakened by long periods of feuding and disputation. He could then have directed them towards the goal of liberating their lands from the colonial rule of the Byzantines to the north and the Persians to the south. He could then have been in a position to establish a strong and united Arab state throughout the Arabian Peninsula.

Buni shunday deb ta'kidlash mumkinki, agar Payg'ambar ﷺ o'z da'vatini shu tarzda yo'naltirganlarida, barcha arablar, ehtimol, unga ijobiy javob bergan bo'lardi. Bu esa unga Arabistonda hokimiyatni qo'lida tutganlar tomonidan qilingan o'n uch yillik azobli qarshilikni boshidan kechirishdan xalos qilgan bo'lardi.

Payg'ambar Allohdan xabar olgan paytda, ya'ni Xudo unga topshirgan xabarni qabul qilganida, Arabiston jamiyatida boylikning taqsimlanishi va ijtimoiy adolat borasida ahvol juda og'ir edi. Bir qancha kishilar barcha boylik va savdo-sotiqni o'z qo'lida jamlab olgan edi. Bundan tashqari, ular foizli muomalalar orqali o'z mablag'larini ko'paytira olardi. Aksincha, odamlarning katta qismi esa kambag'al va ochlikda yashardi. Shu bilan birga, boylar hurmat va e'tibor sohibi bo'lib, ko'pchilik esa bularning barchasidan mahrum edi.

At the time when the Prophet received the message God entrusted to him, Arabian society was in a very bad way with regard to the distribution of wealth and social justice. A handful of people monopolized all wealth and commerce. Moreover, they were able to multiply their resources through usurious transactions. The great majority of people, on the other hand, were poor and hungry. Besides, the wealthy ones also enjoyed a position of honour and distinction, while the majority were deprived of all that.

Muhammad ﷺ uchun ijtimoiy harakat boshlash, aristokratiyaga qarshi urush e'lon qilish hamda boylikni qayta taqsimlash orqali ijtimoiy adolatga chaqirish juda oson bo'lar edi. Agar u shunday qilganida, arab jamiyati ikkiga bo'linardi: aksariyat xalq boylik va zodagonlik zulmiga qarshi uni qo'llagan bo'lardi. Bu, u "Xudodan boshqa iloh yo'q" deb e'lon qilganida butun jamiyatdan duch kelgan muxolifatdan ko'ra yaxshiroq bo'lardi. Chunki u shunday deganida, uning da'vatining yuksakligiga faqat bir necha olijanob ruhlargina ko'tarila oldi.

It would have been easy for Muĥammad (peace be upon him) to start a social movement, declaring war against the aristocracy, and calling for social justice through the redistribution of wealth. Had he done so, Arab society would have been split into two: the great majority would have supported him against the tyranny of wealth and nobility. This would have been better than the opposition he faced from the whole of society when he declared that `there is no deity other than God’. For when he did so, only a few noble souls were able to rise to the sublimity of his call.

Aytish mumkinki, agar Muhammad ﷺ bu yo'ldan borganida, ko'pchilikning qo'llab-quvvatlashiga erishib, unga qarshi turgan ozchilikni mag'lub etganida, u o'z qudratidan foydalanib, Xudoning birligiga asoslangan dinni o'rnatishi mumkin edi, bu din unga Xudo tomonidan topshirilgan edi. Shunday qilib, u odamlarni o'z hokimiyatiga bo'ysundirganidan keyin, ularni Rabbiylariga bo'ysundirishga qodir bo'lar edi.

It may be said that had Muĥammad (peace be upon him) followed this route, gaining the support of the majority and defeating the minority opposing him, he could have utilized his power to establish the faith based on God’s oneness which God had entrusted to him. He would, thus, have been able to make people submit to their Lord after they had submitted to his authority.

Payg'ambar ﷺ o'z xabarini olgan davrda Arabistonda hukm surayotgan axloq me'yorlari juda past darajada edi, garchi buzilmagan badaviy hayotning ayrim tabiiy fazilatlari hali ham saqlanib qolgan edi.

The standards of morality that prevailed in Arabia at the time when the Prophet was given his message were at a very low ebb, even though some natural virtues of uncorrupted Bedouin life were still retained.

Zulm kunning tartibi edi. Bu ayniqsa o'sha davr she'riyatida aniq ko'rinadi, masalan Zuhayr ibn Abu Sulmaning quyidagi so'zlarida: "Kim o'z mulkini qurol bilan himoya qilmasa, uni talon-taroj qilingan holda topadi, kim boshqalarga zulm qilmasa, o'zi zulm ko'radi." Johiliyat davri Arabistonida keng tarqalgan shior shu edi: "Akangga yordam ber, u zulm qilsinmi yoki zulm ko'rsinmi." Ichkilik ichish va qimor o'ynash tan olingan ijtimoiy an'analar edi. Darhaqiqat, odamlar bunday odatlari bilan faxrlanardi. Johiliyat davrining barcha arab she'riyati buni juda aniq aks ettiradi. Bunga misol tariqasida Tarfa ibn al-Abdning she'ridan namuna keltirish mumkin:

Oppression was the rule of the day. This is especially clear in the poetry of the time, such as that of Zuhayr ibn Abī Sulmā who writes: “Whoever does not defend his property with arms will find it plundered, and whoever does not oppress others will himself be oppressed.” A motto that was commonly held in pre-Islamic Arabia was: “Help your brother, whether he inflicts or suffers injustice.” Drinking and gambling were recognized social traditions. Indeed, people took pride in such habits. All Arab poetry of the pre-Islamic days of ignorance reflects this very clearly. An example may be taken from a poem by Ţarfah ibn al-`Abd:

Uchta odat bo'lmaganida edi, yigit o'z o'limimga qanday duch kelishimning ahamiyati bo'lmas edi.

Had it not been for three practices a young man enjoys, I would not have cared when I meet my death.

Ulardan biri shu: men mo''tadillikka chaqiruvchilarni shunday kuchli sharob ichishga majbur qilganman-ki, u suv bilan aralashtirilganda ko''pik hosil qiladi.

One of these is that I beat those who counsel moderation to a drink of wine which is so potent that it bubbles when it is mixed with water.

Ichkilik, zavq-shavqni quvish va qo'limga tushgan har narsani sarflash mening hayotim bo'lib kelgan.

Drinking, the pursuit of pleasure and spending whatever I lay my hands on have been my life.

Shu sababli, butun qabilam meni tark etdi, xuddi qattiq qichishgan tuyadek.

And because of that my whole clan has abandoned me, like a camel with a terrible itch.

Qattiq harakatlardan so‘ng iymon odamlarning qalbida o‘rnashib, unga bo‘lgan ishonch to‘g‘ri tan olinganida; odamlar Rabbilarini tanib, faqat Unga ibodat qilganlarida; odamlar boshqa hokimiyatlarning va o‘z nafslarining bosimidan xalos bo‘lganlarida; “Allohdan o‘zga iloh yo‘q” degan tushuncha odamlarning qalbiga muhrlanganida, Xudo bu bilan va unga ishongan kishilar orqali odamlar islohot sifatida taklif qilishi mumkin bo‘lgan barcha narsani amalga oshirdi.

When, after strenuous efforts, the faith was established in people’s hearts and the authority behind it was properly acknowledged; when people recognized their Lord and worshipped Him alone; when people were free of the pressures of other authorities and the pressures of their own desires; when the concept of `no deity other than God’ was imprinted on people’s hearts, God accomplished with it, and with those who believed in it, all that people might have suggested in the way of reform.

Yer endi Vizantiya va Forsdan ozod edi, ammo ularning mustamlakachilik hukmronligi arab hokimiyati bilan almashtirilmagan edi. Buning o‘rniga Xudoning hokimiyati ularning o‘rnini egalladi. Yer endi barcha zulmdan ozod edi.

The land was now free of Byzantium and Persia, but their colonial rule had not been replaced by an Arab power. Instead God’s authority took their place. The land was now free of all tyranny.

Jamiyat barcha ijtimoiy adolatsizlikdan xalos bo‘ldi, chunki Islom tizimi Xudoning adolatini Xudoning o‘zi ma’qullagan tamoyillar asosida boshqarish uchun o‘rnatildi.

Society was freed of all social injustice, because the Islamic system was established to administer God’s justice, according to the principles approved by God Himself.

Ijtimoiy adolat bayrog'i Xudo nomidan ko'tarildi, lekin u Islom bayrog'i deb atalgan bo'lib, unda "Xudodan boshqa iloh yo'q" deb yozilgan edi.

The banner of social justice was raised in God’s name, but it was called the banner of Islam, on which was written, `there is no deity other than God’.

Odamlarning axloqi yuksalgan, qalblari va ruhlari poklangan edi; nazorat vositasi esa odamlarning o‘z vijdonlari edi. Shu sababli, Alloh tomonidan belgilangan majburiy va ixtiyoriy jazolarga juda kam hollardan tashqari ehtiyoj qolmagan edi. Odamlar Ollohning ajriga erishishga intilardilar. Uning amrlarini buzayotganlarini Uning ko‘rib turishidan uyalardilar, Uning jazosiga duchor bo‘lishdan qo‘rqardilar. Bunday his-tuyg‘ular har qanday politsiya boshqaruvi va u qo‘llashi mumkin bo‘lgan turli jazolar o‘rnini bosardi.

People’s morals were elevated; hearts and souls were purified; and the medium of control was people’s own consciences. Hence, the mandatory and discretionary punishments prescribed by God were not needed, except in very few cases. People were eager to earn God’s reward. They were ashamed to be seen by Him violating His orders, feared to incur His punishment. Such feelings took the place of any police administration and the various punishments it could impose.

Biz endi Makkada nozil bo‘lgan Qur’on qismlarining boshqa yo‘llarga nisbatan qiyin ko‘rinsa ham, “Allohdan boshqa iloh yo‘q” degan asosiy tamoyilni odamlarning qalbi va ongiga singdirishga e’tibor qaratganining sabablari haqida aniq tasavvurga egamiz.

We now have a clear idea of the reasons behind the fact that the parts of the Qur’ān revealed in Makkah concentrated on imprinting the fundamental principle of ‘there is no deity other than God’ on people’s hearts and minds, even though it appeared difficult in comparison to other ways.

Bundan tashqari, Islom da'vatchilari shunga jiddiy e'tibor berishlari muhim edi: Qur'onning ushbu Makkiy qismlari imon masalasiga qaratilgan bo'lib, unga asoslanadigan tizimning tafsilotlari yoki shu tizim doirasidagi muomalalarni boshqaruvchi qonunlar haqida so'z yuritilmagan.

Moreover, it was important that the advocates of Islam should seriously reflect on the fact that these Makkan parts of the Qur’ān concentrated on the issue of faith, without discussing the details of the system to be based on it or the laws governing transactions under this system.

Islam dinining mohiyatining o‘zi shunday yondashuvni taqozo etgan. Islam butunligicha Xudoning yagonaligiga iymonga asoslangan: uning barcha tizimlari va qonunlari shu asosiy tamoyildan kelib chiqadi. Yo‘g‘on va keng shoxlarga ega baland, buyuk daraxt o‘z hajmiga mutanosib ravishda ildizlarini yer ichiga chuqur yoyishi va keng maydonga tarqatishi kerak. Xuddi shunday, Islam tizimi hayotning barcha jabhalariga kirib boradi, insonning katta-kichik barcha ishlarini qamrab oladi. U insonning hayotini tartibga soladi — nafaqat bu dunyoda, balki oxirat hayotida ham, nafaqat biz ko‘rib turgan atrofdagi dunyo bilan munosabatlarimizda, balki his qilsak-da, ko‘ra olmaydigan narigi dunyo bilan munosabatlarimizda ham. Uning huquqiy ko‘rsatmalari faqat moddiy bitimlarni qamrab olmay, balki qalbning chuqur qatlamlarida saqlanadigan narsalarni, niyatlar va fikrlarni ham o‘z ichiga oladi. Shunday qilib, biz Islamni keng va uzoqqa yetuvchi o‘lchamlarga ega ulkan bir tuzum ekanligini ko‘ramiz.

It is the nature of the Islamic faith that has necessitated this approach. Islam in its entirety is based on the belief in God’s oneness: all its systems and laws branch out of this essential principle. A high, great tree, with thick and wide branches, must establish its roots deep into the earth and spread them over a wide area, in proportion to its size. Similarly, the Islamic system extends into all aspects of life, dealing with all human affairs, large and small. It regulates human life, not only in this present world but also in the life to come, and not merely in our dealings with the world we see around us, but with the one beyond, which we sense but cannot see. Its legal provisions do not cover only material transactions, but deal also with what is kept deep at heart, as well as intentions and ideas. Thus, we see that it represents a huge institution with great and far-reaching dimensions.

Dinning yana bir xususiyati uning harakat usulida aks etadi: Islom dini ham amaliy, ham jiddiy bo‘lib, kundalik ishlarni tartibga solish va nazorat qilishni maqsad qilgan. U amaliy masalalarga qaraydi va ularni ma’qullash, o‘zgartirish yoki butunlay almashtirish kerakligini belgilaydi. Shu sababli uning qonunchiligi faqat, avvalo, Xudoning hokimiyatini tan oladigan jamiyatdagi mavjud sharoitlarga nisbatan qo‘llanadi.

Another aspect of the nature of this religion is reflected by the method of action it adopts: this religion of Islam is both practical and serious, aiming to regulate and control everyday affairs. It looks at practical matters and determines whether to approve, modify or change them altogether. Therefore, its legislation applies only to existing conditions in a community that recognizes God’s sovereignty in the first place.

Islom faraziy nazariya emas, balki mavjud vaziyatlarga oid hayot tarzidir. Shu sababli u shunday musulmon jamiyatida o‘rnatilishi lozimki, u «Allohdan o‘zga iloh yo‘q» deb ishonadi va hokimiyat faqat Xudoga tegishli ekanini tan oladi. U boshqa birovning hokimiyatini inkor etadi va bu asosiy tamoyilga asoslanmagan har qanday vaziyatning qonuniyligini rad etadi.

Islam is not a theory dealing with assumptions. It is a way of life dealing with existing situations. Hence, it must be established in a Muslim community which believes that `there is no deity other than God’, and acknowledges that sovereignty belongs to God alone. It denies the authority of anyone else and refuses legitimacy of any situation that is not based on this fundamental principle.

Faqat shunday jamiyat vujudga kelib, o‘z amaliy muammolariga duch kelgandagina bu din o‘z tizimlarini o‘rnata boshlaydi va o‘z qonunlarini shakllantiradi. Ularni prinsipial jihatdan o‘zini bularga topshirgan va boshqa barcha tizim va qonunlarni rad etgan odamlar amalga oshiradi. Shuningdek, Islom diniga ishonuvchilar o‘zlari ustidan va o‘z jamiyatlarida Islom tizimlari va qonunlarini amalga oshirish imkonini beradigan yetarli darajada kuchga ega bo‘lishlari zarur. Faqat shu yo‘l bilan Islom tizimi hurmat qilinishi va Islom qonuni jiddiy ko‘rinishi mumkin.

Only when such a community comes into existence, and it begins to face its own practical problems does this religion begin to establish its systems and formulate its laws. These will be implemented by people who in principle have already submitted themselves to them and rejected all other systems and laws. It is also necessary that those who believe in the Islamic faith should have sufficient power over themselves and in their society to enable them to implement Islamic systems and laws. Only in this way can the Islamic system be respected and Islamic law appear serious.

Biz Qur’ōnning Makka davrining o‘n uch yili davomida iymon masalasini qanday yoritganini muhokama qilishimiz kerak. Albatta, u buni nazariya yoki ilohiyot tadqiqoti shaklida bayon qilmagan. Shuningdek, keyinchalik `ilm al-kalām nomi bilan mashhur bo‘lgan, asosan Xudoning yagonaligi tushunchasini o‘rganadigan maktabiy munozara shaklida ham bayon qilmagan.

We need to discuss how the Qur’ān addressed the issue of faith during the thirteen years of the Makkan period. Certainly it did not present it in the form of a theory or a theological study. Nor was it presented in the form of a scholastic discourse of the type which was later to be known as `ilm al-kalām, which dealt mainly with the concept of God’s oneness.

Bu hech narsa emas! Qur’on shunchaki inson tabiatiga murojaat qiladi, insonning o‘z nafsi ichidagi va butun koinotdagi barcha belgilar, ishoralar va yo‘l ko‘rsatkichlardan foydalanadi. Shu tariqa u inson tabiatini uning qabul qilish qobiliyatini xiralashtirgan barcha bosimlardan xalos etadi va unga dunyoga ochiladigan derazalarni ochib beradi. Shunda inson tabiati to‘g‘ri va munosib javob bera oladi. Ushbu jildda biz muhokama qilayotgan sura bu noyob usulning mukammal namunasini taqdim etadi.

None of this! The Qur’ān simply addresses human nature, utilizing all the signs, indicators and pointers within man’s own soul and in the universe at large. Thus it liberates human nature from all the pressures that have beclouded its receptive faculties and opens up windows to the world. Thus is human nature able to make the right and proper response. The sūrah we are discussing in this volume provides a perfect example of this unique method.

Xususan, Qur’on insoniy tabiatning to‘g‘ri ishlashiga to‘sqinlik qilayotgan bosimlarga qarshi amaliy kurash boshladi. Jang maydoni tirik insoniy qalblar edi. Bunga erishish faqat to‘g‘ridan-to‘g‘ri to‘qnashuv orqali mumkin edi, bu to‘qnashuv odamlarning yuraklari va ongiga tushgan pardalarni yirtib tashlashga hamda inson bilan haqiqat o‘rtasidagi devorlar va ruhiy to‘siqlarni olib tashlashga qaratilgan edi.

More specifically, the Qur’ān launched a practical campaign against the pressures disrupting the proper functioning of human nature. The field of battle was living human souls. Success could not have been achieved without a direct confrontation which aimed to rend the curtains that had fallen on people’s hearts and minds and to remove the walls and psychological blocks that stood between man and the truth.

Ilmiy-mantiqiy asosga tayangan aqliy bahs ham, keyingi davr skolastik ilohiyotining belgisi bo‘lgan bu usul ham bu maqsadga mos kelmas edi. Qur’on butun inson muhitiga, uning barcha sharoit va vaziyatlari bilan birga yuzlandi va shu muhit ichidagi butun inson mavjudotiga murojaat qildi. Xuddi shunday, faqat «ilohiy» ruhdagi murojaat ham o‘rinli emas edi. Islom iymon bo‘lsa-da, amaliy hayotda tatbiq etiladigan qonun-qoidalarni ham o‘z ichiga oladi. U o‘zini ilohiy bahsning tor doirasi bilan cheklamaydi.

Islam nuqtai nazaridan, imonning oddiy abstrakt nazariyaga, ilmiy o'rganish uchun mavzuga aylanib qolishi katta xato, aslida esa jiddiy xavfdir.

From the Islamic point of view, it is a great error, indeed a serious danger, that the faith should simply evolve into an abstract theory for academic study.

Qur’on birinchi marta nozil bo‘layotgani uchun ham uning imonni shakllantirishi o‘n uch yil davom etgan emas. Agar U xohlaganida, Alloh Qur’onni boshidanoq to‘liq nozil qilishi va yangi musulmonlarga uni o‘rganish uchun uzoq muddat berishi, ular “islomiy nazariya”ni to‘liq anglab yetguncha, mumkin edi. Note: the rules say to write "God" (not "Allah") in translation, so the Uzbek for God is used here as "Alloh" would be wrong; correcting to: Qur’on birinchi marta nozil bo‘layotgani uchun ham uning imonni shakllantirishi o‘n uch yil davom etgan emas. Agar Xudo xohlaganida, Qur’onni boshidanoq to‘liq nozil qilishi va yangi musulmonlarga uni o‘rganish uchun uzoq muddat berishi, ular “islomiy nazariya”ni to‘liq anglab yetguncha, mumkin edi.

It is not because the Qur’ān was being revealed for the first time that it took thirteen years to build its faith. Had He so willed, God could have revealed the Qur’ān in full at the beginning and allowed the new Muslims a lengthy period to study it, until they had fully grasped the `Islamic theory’.

Ammo Alloh O'zining cheksiz donoligida boshqacha narsani istadi. U imonning, jamoaning va harakatning poydevorini bir vaqtning o'zida qo'yadigan o'ziga xos ish usulini joriy etmoqchi bo'ldi. U jamoa va harakat imonga asoslangan bo'lishini istadi, imon esa jamoaning dinamik taraqqiyoti bilan birga o'sishini istadi. U o'sha jamoaning amaliy hayoti imonning aksi bo'lishini istadi. Ulug'ligi cheksiz bo'lgan Alloh bilardiki, qalblarni poklash va jamoalarni barpo etish bir kecada amalga oshmaydi. Shu sababli, imon binosini ko'tarish jamoani qurish va mo'minlar qalblarini tarbiyalash uchun ketadigan vaqtning o'ziga teng bo'lishi zarur edi. Shunday qilib, imon to'liq shaklga kirganda, jamoa amaliyotda o'z yetukligini namoyon etdi.

In His infinite wisdom, however, God wanted something different. He wanted to put in place a unique method of operation that laid the foundation of the faith, the community and the movement all at the same time. He wanted the community and the movement to be founded on faith, and He wanted the faith to grow with the dynamic progress of the community. He wanted the practical life of that community to be a mirror of the faith. God, limitless is He in His glory, knew that the refinement of souls and the building of communities could not be achieved overnight. Hence, it was necessary that raising the structure of the faith should take the same length of time as the building of the community and the refinement of believers’ souls. Thus, when faith had taken its full shape, the community reflected its maturity in practice.

Islomni targ‘ib qiluvchilar shuni yaxshi bilishlari kerakki, bu din qanday ilohiy vahiy bo‘lsa, uning tabiatiga mos keladigan ish uslubi ham Xudo tomonidan berilgan. Islomning haqiqatini va uning amaliy yo‘nalishini bir-биридан ajratish mumkin emas. Ular shuni ham anglashlari kerakki, Islom odamlarning e’tiqodini va amaliyotini o‘zgartirishni istagani kabi, e’tiqod tushunchalarini shakllantiruvchi va ijtimoiy o‘zgarishlarga olib keluvchi aqliy va amaliy uslublarini ham o‘zgartirishni istaydi. Islom jamoa va millat qurish bilan birga iymon qurishni maqsad qilgan. U o‘zining tushunchalari va hayot tarzini yaratganidek, o‘ziga xos mustaqil fikrlash tarzini ham shakllantiradi. Bularning barchasi yagona, butun bir bütünning qismlaridir.

The advocates of Islam must be well aware that just as this religion is a divine revelation, its method of operation, which is harmonious with its nature, is also God- given. It is not possible to separate the truth of Islam and its method of action. They must also realize that just like Islam wants to change people’s beliefs and practices, it also wants to change their intellectual and operational methods which formulate concepts of belief and bring about social change. Islam aims to build a faith at the same time as it builds a community and a nation. It also initiates its own independent mode of thinking, in the same way as it initiates its own concepts and way of life. All are parts of a complete whole.

Endi biz Islomning qanday harakat usulini qabul qilishini bilganimizdek, shuni ham bilishimiz kerakki, bu usul doimiydir: u faqat ma'lum bir bosqich, muhit yoki birinchi musulmon jamoasi vujudga kelgan paytdagi maxsus sharoitlar uchun qo'llanilmaydi. Bu usul islomiy uyg'onish uchun zarur bo'lgan harakat usulidir. Islom hech qachon o'z maqsadini faqat odamlarning e'tiqodlari va ahvolini o'zgartirish bilan cheklamagan; u ularning dunyoqarashi va fikrlash tarzini ham o'zgartirishni maqsad qilgan. Harakat usuli sifatida Islom ilohiydir va barcha inson usullaridan tubdan farq qiladi. Bu ilohiy din yaratmoqchi bo'lgan hayot turiga, Xudo inson fikri va amaliyotini isloh qilish uchun belgilagan ilohiy yo'l bilan amal qilmasak, erishib bo'lmaydi.

Now that we know what method of action Islam adopts, we should also know that this method is permanent: it is not applicable to just a certain stage, environment or the special circumstances that pertained when the first Muslim community came into existence. It is a method of action which is indispensable for Islamic revival. Islam has never confined its objective to changing people’s beliefs and conditions; it also aims to change their outlook and way of thinking. As a method of action, Islam is divine and fundamentally different from all human methods. We cannot achieve the type of life this divine religion wants to establish unless we adopt its divinely- ordained method, intended by God to reform human thought and practice.

Ushbu surа, biz ushbu asarda ko‘rib chiqadigan birinchi Makka surasi, Makkada nozil bo‘lgan Qur’on qismlarining to‘liq namunasini beradi. Biz yuqorida bu qismlarning tabiati, xususiyatlari va uslubini bayon qildik. Bularning barchasini biz ushbu surada, uning asosiy mavzusida, unga yondashish tarzida va uni taqdim etish usulida ko‘ramiz. Shu bilan birga, sura, Qur’onning har bir alohida surasi kabi, o‘ziga xos xarakterga ega bo‘lib, uni diqqat bilan o‘qigan har qanday kishi tanib olishi mumkin. Haqiqatan ham, har bir sura o‘z xarakteri, xususiyatlari, markaziy g‘oyasi va asosiy mavzusini bayon qilish uslubiga ega. Nafaqat shu, balki har bir sura o‘z ilhomi, tasvirlari, ma’no nozikliklari va umumiy muhitidan foydalanadi. Bularning barchasi uning mavzuni taqdim etishida namoyon bo‘ladi. Bundan tashqari, har bir sura o‘ziga xos maxsus iboralardan foydalanadiki, ular bir mavzu yoki bir necha bog‘liq mavzularga murojaat qilganda ham oraliq vaqtlarda takrorlanishi mumkin. Surani xarakterlaydigan narsa mavzu emas, balki uning maxsus va o‘ziga xos xususiyatlaridir.

This sūrah, the first Makkan sūrah we discuss in this work, provides a complete sample of the parts of the Qur’ān revealed in Makkah. We have outlined above the nature, characteristics and method of these parts. We see all these in this sūrah, its main theme, the way it is approached and how it is presented. At the same time, the sūrah has, like every individual sūrah of the Qur’ān, its distinctive character which no attentive reader can fail to recognize. Indeed, every sūrah has its own character, features, central idea, and method of presenting its main theme. Not only so, but each sūrah uses its own inspiration, images, subtleties of meaning, and general ambience. These are all featured in its presentation of its subject matter. Moreover, each sūrah uses its own special expressions that may be repeated at intervals, even when it tackles one theme or several related themes. It is not the theme that delineates the character of a sūrah, but its special and distinctive features.

Shunga qaramay, bu sura o'z mavzusini o'ziga xos tarzda yoritadi. Har bir burilishda, har bir vaziyat va sahnada u tasvirlanayotgan narsaning ulug' go'zalligini yorqin namoyon qiladi, bizni hayratga soladi, sahnalarini kuzatib borar ekanmiz nafasimizni bo'g'ib qo'yadi va uning o'zgaruvchan, kuchli ohangini eshitamiz. Bu, albatta, haqiqatdir! Men surada oqimni, sahnalarni va ohanglarni kuzatar ekanman, buni qalbimda his qilaman. Aqlning qanday darajada bo'lishidan qat'i nazar, hech bir o'quvchi yoki tinglovchi uning ulug' go'zalligining bir qismini his qilmasligi mumkin emas, deb o'ylayman.

Nevertheless, this sūrah tackles its subject matter in a unique way. At every turn, in every situation or scene, it brings out in sharp relief all the awesome splendour of what is being portrayed, keeping us spellbound, breathless as we follow its scenes and hear its changing, powerful rhythm. This is certainly true! I feel it in my heart as I follow the flow of the sūrah, its scenes and beats. I think that no reader or listener of any degree of intelligence could fail to appreciate something of its awesome splendour.

Bu sura imon, ilohiyat va qullik masalasining asosiy mavzusini yoritadi. Uning maqsadi odamlarga ularning haqiqiy Rabbisi kim ekanini bildirishdir va quyidagi savollarga javob beradi: U kim? Bu mavjudotning boshlanishi nimada? Uning ortidagi sirlar qanday? Bu jonzotlar kim? Ularni kim vujudga keltiradi, kim ularga rizq beradi va kim ularning ishlarini boshqaradi? Kim ularning qalblarini va ko'zlarini o'zgartiradi? Kun va tunning ketma-ketligini kim boshqaradi? Ularni kim boshlaydi, so'ngra kim ularni qaytadan tiriltiradi?

This sūrah tackles the main issue of faith, Godhead and servitude. Its approach is to make known to people who their true Lord is, answering questions like: Who is He? What is the origin of this existence? What are the secrets beyond it? Who are these creatures? Who brings them into being; and who gives them their provisions and controls their affairs? Who turns their hearts and sights? Who controls the sequence of their days and nights? Who initiates them; and then re-initiates them?

U nimaga maqsad bilan ularni yaratdi? U ular uchun qanday muddat belgilagan? Ularni qanday taqdirga yetkazadi? Keyin, bu hayotga, u yerda-bu yerda paydo bo'layotgan jonga kelsak: bunday jonsiz muhitda uni kim boshlab beradi? Yog'ayotgan yomg'ir, ochilayotgan kurtaklar, zich to'plangan donlar, nur sochuvchi yulduz, tong otayotgan vaqt, hammani qoplayotgan tun zulmati va undan keyingi koinot haqida-bularning hammasini kim boshqaradi? Ular qanday sirlarni yashiradi va qanday xabarlarni olib keladi? Yana, kelib-ketayotgan, gullab-yashnayotgan va halok bo'layotgan bu avlodlarga yer yuzida kuch-qudratni kim beradi va kim uni olib qo'yib, ularni halokatga tashlab qo'yadi? Nega ular dunyo boshqaruviga qo'yiladi va nega ular vayron bo'lishga qoldiriladi? O'lim ortida esa hisob-kitob va mukofotdan nima qoladi?

For what purpose has He created them? What term has He appointed for them? To what destiny does He deliver them? And then, as regards this life springing up here and there: who initiates it in such a lifeless environment? What about the pouring rain, the opening buds, the tightly piled grain, the piercing star, the breaking dawn, the darkness of the night as it covers all, and the cosmos beyond: who controls all this? What secrets do they hide and what news do they bring? Then again, all these generations that come and go, prosper and perish: who gives them power on earth and who takes it away and leaves them to perish? Why are they placed in control of the world, and why are they left to be ruined? And what remains beyond death of reckoning and reward?

Sura qalblarimiz va aqlimizni shunday cheksiz ufqlarga, shunday chuqurliklarga olib boradi. Iymon nazariyasini bayon qilishga yoki diniy bahs boshlashga hech qanday urinish yo‘q. Sura faqat odamlarga o‘zlarining haqiqiy Rabbiylarini tanitishni maqsad qiladi, toki ular o‘zlarini faqat Unga topshirsinlar, vijdonlarini, jonlarini, mehnatlarini, an’analarini, ibodatlarini va butun hayotlarini koinotdagi yagona iloh bo‘lgan Qodir Allohga taslim etsinlar.

Ibn ʿAbbās, Asmāʾ bint Yazīd, Jābir, Anas ibn Mālik va ʿAbdullāh ibn Masʿūd rivoyat qilgan bir qator xabarlar bu surah Makkada bir marta nozil bo‘lganini tasdiqlaydi.

Several reports by Ibn `Abbās, Asmā’ bint Yazīd, Jābir, Anas ibn Mālik and `Abdullāh ibn Mas`ūd confirm that this sūrah was revealed in Makkah on one occasion.

Hech bir xabar yoki bu sūraning mavzusi uning Makka davrida aynan qaysi vaqtda nozil bo‘lganini ko‘rsatmaydi. Nozil bo‘lish tartibi bo‘yicha eng ehtimolli ketma-ketlikka ko‘ra, bu sūra 15-sūra, Al-Ĥijrdan keyin keladi va tartib bo‘yicha 55-o‘rinni egallaydi. Ammo biz I jildga yozilgan Ikkinchi sūraga so‘zboshida aytganimizdek, bu ma’lumotga tayanib, turli sūralarning nozil bo‘lish vaqti haqida qat’iy hukm chiqara olmaymiz. Bu borada bizda mavjud xabarlar asosan biror sūraning boshlanish qismi qachon nozil bo‘lgani haqida, butun sūra haqida emas. Ba’zan oldingi sūraning keyingi qismlari keyingi sūraning qismlaridan keyin nozil bo‘lishi mumkin. Biz ushbu jildda muhokama qilayotgan sūra bir yo‘la, to‘liq holda nozil bo‘lgan, ammo uning aniq sanasini belgilab bo‘lmaydi. Shunga qaramay, bu Islom da’vatining dastlabki yillaridan keyin, ehtimol beshinchi yoki oltinchi yilda nozil bo‘lgan, deb hisoblaymiz. Bu taxminni biz faqat uning nozil bo‘lish tartibidagi o‘rni va u keng yoritgan turli-tuman mavzulariga tayanib bildirmoqdamiz. Bularning barchasi inkor etuvchilar bilan uzoq davom etgan bahs-munozarani nazarda tutadi; ular Payg‘ambarning da’vatini rad etishda qat’iy turganlar. Ehtimol, shu sabab bu yerda biz ko‘rib chiqayotgan kabi masalalarni batafsil muhokama qilish zarur bo‘lgan va Allohning Elchisi ﷺ ni tasalli berish, uzoq va qat’iy qarshilikdan kelib chiqqan ruhiy ta’sirni bartaraf etish talab qilingan.

Nothing in these reports or in the subject matter of the sūrah indicates the particular time of its revelation in the Makkan period. According to the most likely chronological order of revelation, this sūrah comes after Sūrah 15, Al-Ĥijr, which gives it number 55 in that order. But as we said in the Prologue to Sūrah 2 (Vol. I), we cannot, on the basis of this information, make any definitive judgement as to the time of revelation of different sūrahs. The reports we have on this particular point speak mainly of the revelation of the beginning, not the whole, of any particular sūrah. It may be that some later parts of an earlier sūrah are revealed after parts of a later sūrah. The sūrah we are discussing in this volume was revealed in its entirety at one go, but we cannot define the exact date of its revelation, although we feel it likely that it was after the early years of the Islamic message, maybe in the fifth or sixth year. In stating this probability we rely only on its number in the order of revelation and the wide variety of subjects it tackles at length. All this suggests a long ongoing argument with the unbelievers, who persisted in their rejection of the Prophet’s message. This is, perhaps, what requires a detailed discussion of issues on the lines we have here, and necessitates comforting God’s Messenger so as to remove the effects of long and determined opposition to his message.

Biz surada bayon etilgan asosiy mavzu va umumiy xususiyatlar haqida qisqacha to'xtalib o'tdik.

We have referred briefly to the main theme and overall characteristics of the sūrah.

Bu haqida qisqacha so'z qo'shish kerak.

We need to add here a brief word on them.

Anas ibn Mālik rivoyat qiladi: Payg‘ambar ﷺ shunday deganlar: “An’om surasi yuqoridan nozil qilindi, uning atrofida ko‘plab farishtalar bor edi, ular ufqni to‘sib turardi, Allohni poklab, ovozlarini ko‘tarardilar, ular ostida esa yer larzaga kelardi.” Allohning Elchisi ﷺ takror aytardilar: “Ulug‘ va yuksak zot bo‘lgan Alloh poklangandir.” Bu ulkan farishtalar korteji va yerning bu silkinishi surага aniq bir taassurot baxsh etadi. Haqiqatan ham, sürani o‘zini shunday tasvirlash mumkinki, u bizning qalblarimizni va butun koinotni larzaga soluvchi bir korteждir. U bir-birining ortidan to‘lqinlardek oqib keladigan ko‘plab holatlar, manzaralar, ilhomlar va ohanglarni o‘z ichiga oladi.

Anas ibn Mālik quotes the Prophet as saying: “The sūrah al-An`ām was bestowed from on high, with a great many angels in attendance, blocking the horizon, raising their voices with God’s glorification, and the earth shaking under them.” God’s Messenger was repeating: “Limitless in His glory is God Almighty.” This great procession of angels and this shaking of the earth impart a clear impression to the sūrah. Indeed, the sūrah itself may be described as a procession which makes our hearts and the whole universe shake. It provides multitudes of situations, scenes, inspirations and rhythms, which flow like waves one after another.

Bir to‘lqin o‘zining sinish nuqtasiga yetganda, uning ortidan keyingisi juda yaqin kelib, go‘yo oldingisiga qo‘l cho‘zgandek bo‘ladi. Oqim uzluksiz, tugamas bo‘lib qoladi.

As one wave reaches its breaking place, the next one follows very closely on its heels, almost reaching out to the one that precedes it. The flow remains continuous, unending.

Uning markaziy mavzusi butun holda qaraladi. Surani mavzulariga qarab bo‘laklarga ajratish mumkin emas. Bizning oldimizda ketma-ket kelgan to‘lqinlar, yoki bosqichlar bor, ularning har biri oldingisi tugagan joydan davom etadi va uni to‘ldiradi. Shuning uchun bu kirish so‘zida sura qamrab olgan mavzularni sanab o‘tmaymiz. Faqat uning ketma-ket to‘lqinlaridan namunalar keltiramiz.

Its central theme is seen as a whole. It is not possible to break the sūrah into sections, each dealing with a particular aspect of the main theme. What we have is a succession of waves, or rounds, each picking up where the previous one left off and complementing it. Hence, we are not going to discuss in these introductory remarks the topics the sūrah touches on. We will only give samples of its successive waves.

Biz bu surа o'z mavzusini juda o'ziga xos tarzda bayon etishini allaqachon aytib o'tdik. Har bir burilishda, har bir vaziyat yoki sahnada u tasvirlanayotgan narsaning barcha dahshatli ulug'vorligini yorqin namoyon etib, o'quvchini hayratda qoldiradi va uni kuzatishda nafasini ichiga tortdiradi. Endi bu fikrni tasdiqlovchi ayrim oyatlarga murojaat qilamiz va to'liq anglash uchun o'quvchi ularni diqqat bilan o'ylab ko'rishi kerak. Bu ta'sirni qanchalik tasvirlashga urinmaylik, unga faqat noaniq bir his bilan yaqinlasha olamiz, xolos.

We have already said that this sūrah deals with its subject matter in a very unique way. At every turn, in every situation or scene, it brings out in sharp relief all the awesome splendour of what is being portrayed, keeping us spellbound, breathless as we follow it. Now we will refer to particular verses confirming this, and the reader needs to carefully consider these for full appreciation. No matter how hard we try to describe this effect, we cannot give more than a vague feeling of it.

Surraning asosiy mavzusi ilohiyatning haqiqatini bayon qilish va insonlarga o'z haqiqiy Rabbisi haqida yetarli bilim berishdir, shunda ular o'zlarini faqat Unga bo'ysundirishadi. Shu sababli u guvohlarni to'g'ri keltirish hamda imonlilarni kofirlardan ajratib turuvchi chegaralarni belgilash haqida ko'p gapiradi. Shunda bu haqiqat mo'min kishining ongida aniq bo'ladi va unga qarama-qarshi munosabatda bo'lganlar oldida uni kuch va qat'iyat bilan e'lon qila oladi. (14-19-oyatlar)

The central theme of the sūrah is to state the truth of Godhead and to give human beings sufficient knowledge about their true Lord so that they submit themselves to Him alone. Thus, it has much to say about providing proper witnesses and demarcating the lines that separate the believers from the unbelievers. Thus, this truth becomes clear in a believer’s mind and he is able to declare it with power and firmness in the face of those who take the opposite attitude. (Verses 14-19)

Ogohlantirishlar haqida: bu sura Allohning qudrati hamma narsani o‘z ichiga olishini ko‘rsatadi. Allohning qudratiga duch kelganda, insonning tabiati barcha bosuvchi bosimlardan xalos bo‘ladi va haqiqiy Rabbiysiga yuzlanadi, odamlar Unga sherik qilgan soxta iloxlarni unutadi. (40-7-oyatlar)

On warnings, the sūrah shows how God’s power encompasses all. When confronted with God’s power, human nature is freed of all stifling pressures and turns to its true Lord, forgetting the false deities people associate with Him. (Verses 40-7)

Sūra bu yerda Xudoning barcha yashirin va berkitilgan narsalarni bilishi hamda har bir jonzotning ajal vaqti haqida ko'p so'z yuritadi. U quruqlikdagi va dengizdagi, kechasi va kunduzi, bu dunyoda va oxirat dunyosida bo'lgan barcha narsa ustidan to'liq qudratga ega. (59-62-oyatlar)