Bu yerda yigirma bir oyatdan iborat juda uzun bir parcha boshlanadi, ammo u yagona birlikni tashkil etadi, bitta mavzuni yoritadi, bu esa darhaqiqat butun sura bo'ylab o'tuvchi asosiy mavzudir. Oldin bayon qilinganidek, sura bu mavzuni mustahkam poydevorga qurадi va uni Ilohiyat tabiati, Xudoga bandachilik hamda ular o'rtasidagi bog'liqliklar haqida keng qamrovli izoh bilan mustahkamlaydi.

Here begins a very long passage which stretches across twenty-one verses but which constitutes a single unit, tackling one subject, which is indeed the main theme running throughout the whole sūrah. As has already been explained, the sūrah establishes this theme on a solid foundation, strengthened by a comprehensive explanation of the nature of Godhead, servitude to God and the links between them.

Lekin bu yerda qo'llanilgan yondashuv surada biz oldin uchratgan yondashuvdan farq qiladi. Bu yerda hikoya va unga berilgan izohlar, shuningdek, bir qator ilhomlantiruvchi unsurlar uchraydi. Bu yerda ishlatilgan, alohida e'tiborga loyiq bo'lgan unsurlardan biri bizning yaqinlashib kelayotgan o'limlarimizni tasvirlovchi batafsil sahnadir.

The approach adopted here, however, is different from the one we encountered earlier in the sūrah. Here, we find a story followed by comments, coupled with a number of inspiring elements. One element used here that deserves particular mention is an elaborate scene depicting our approaching deaths.

Ushbu uzun parcha Nuh payg'ambar (ularning ikkalasiga ham tinchlik bo'lsin) dan boshlanib, asrlar osha Muhammad payg'ambar (ularning ikkalasiga ham tinchlik bo'lsin) davrigacha davom etgan imonlilar karvonining yorqin manzarasini beradi. Bu karvon ko'rsatilishidan oldin, Xudoning solih bandasi Ibrohim payg'ambar (unga tinchlik bo'lsin) tomonidan tabiiy idrok etilgan ilohlik mohiyati bayon etiladi. Bu yerda buzilmagan inson fitrati haqiqiy Rabbini izlayotgan ajoyib manzara ko'rinadi. Inson uning huzurini aniq his qilsa-da, zohiran buzg'unchilik va noto'g'ri tushunchalar bilan to'qnash keladi. U o'zining haqiqiy Rabbi haqidagi chuqur ichki suratiga mos keladigan to'g'ri va aniq tushunchani shakllantirguncha izlashda davom etadi. Uning ichida bu tushuncha uchun zohiriy ko'rinishdan ko'ra mustahkam asoslangan kuchli dalil bor. Bu, Ibrohim o'z qavmining nazariyalarini rad etish uchun keltirgan dalilida bayon etiladi, u yangi tushunchasi to'g'ri ekanligiga ishonch hosil qilgandan keyin.

This long passage provides a vivid picture of the long procession of the faithful, beginning with the Prophet Noah and travelling down the ages until the time of the Prophet Muĥammad (peace be upon them both). Before this procession is shown, the nature of Godhead is outlined as instinctively perceived by a saintly servant of God, the Prophet Abraham (peace be upon him). We have a splendid scene of unperverted human nature seeking the true Lord, whose presence it clearly senses, although at the surface it comes face to face with distortions and misconceptions. It continues its search until it can formulate a proper and correct concept that corresponds to the true image it has deep down of its true Lord. From within it, it has strong proof of that concept which is more firmly founded than what is superficially apparent. This is outlined in the argument Abraham advances to refute his people’s theories, after he has been reassured that his new concept is the true one.

Shunday qilib, Ibrohim otasi Ozarga dedi: “Sen butlarni xudolar deb olasanmi? Men sen va qavmingni ochiq adashishda ko‘ryapman.” Shunday qilib, biz Ibrohimga osmonlar va yer ustidagi ulug‘ hokimiyatni ko‘rsatdik, toki u qat’iy imonli bo‘lsin. Tun uning ustiga soyasini tushirganda, u bir yulduzni ko‘rdi va dedi:

Thus Abraham said to his father Azar: “Do you take idols for gods? I see that you and your people have obviously gone astray.” Thus did we give Abraham an insight into [God’s] mighty dominion over the heavens and the earth; so that he may become a firm believer. When the night drew its shadow over him, he saw a star; and he exclaimed:

"Bu mening Rabbim!" Lekin u botganda dedi: "Men botib ketadiganlarni sevmayman." Keyin oyning chiqayotganini ko'rib dedi: "Bu mening Rabbim!" Lekin u botganda dedi:

“This is my Lord!” But when it set, he said: “I do not love things that set.” Then when he beheld the rising moon, he said: “This is my Lord!” But when it set, he said:

«Agar Rabbim meni hidoyat qilmasa, albatta adashganlardan bo‘lib qolaman». So‘ng u quyoshning chiqayotganini ko‘rib: «Mana, bu mening Rabbim! Bu eng buyuk narsa!» dedi. Lekin u ham botganida: «Ey qavmim, men sizlar Xudoga sherik qilayotgan narsalardan bezorman. Men yuzimni samolarni va yerni yaratgan Zotga butunlay sof va to‘la ixlos bilan qaratdim. Men mushriklardan emasman», dedi.

‘If my Lord does not guide me, I will most certainly be one of those who go astray.” Then when he beheld the sun rising, he said: “This is my Lord! This is the greatest of all!” But when it also set, he said: “My people, I disown all that you associate with God. I have turned my face with pure and complete devotion to Him who brought the heavens and the earth into being. I am not one of those who associate partners with God.” (Verses 74-9)

Bu go'zal manzara bo'lib, surah sog'lom insoniy fitratning dastlab johiliyadagi butparastlikning barcha tushunchalarini rad etishini tasvirlash uchun shu manzaradan foydalanadi. Buzilmagan fitratga ko'ra butparastlik asossiz va mutlaqo qabul qilib bo'lmaydigan xurofotdan boshqa narsa emas. Uni ikkilanmasdan rad etgan insoniy fitrat o'zining haqiqiy Rabbini izlashga qizg'in harakat bilan kirishadi.

This is a splendid scene which the sūrah uses to portray healthy human nature initially rejecting all ignorant concepts of idolatry. To undistorted nature, idolatry is no more than an unfounded and totally unacceptable superstition. Rejecting it without hesitation, human nature begins to seek its true Lord with vigorous activity.

U o‘zida Rabbiga nisbatan tug‘ma his-tuyg‘u mavjud, garchi Unga oid aniq shakllangan tushuncha bo‘lmasa ham. Shu sababli u Xudoning mumkin bo‘lgan tajallisi sifatida namoyon bo‘lgan har qanday narsaga intiladi. Ko‘p o‘tmay u bunday narsaning haqiqiy Rab bo‘la olmasligini anglab yetadi. U inson tabiatiga chuqur singdirilgan Xudoning haqiqati, tabiati va sifatlari haqidagi bilimga mos kelmaydi.

Ibrohim o‘z tabiatini buzishga yoki ko‘rish qobiliyatini xiralashtirishga tayyor emasligini, yolg‘onni rad etib, haqiqatga ergashishga qat’iy ekanligini namoyon etganida, Alloh unga osmonlar va yer mulkining ba’zi jihatlarini ko‘rsatdi.

When Abraham demonstrated that he was not prepared to pervert his nature or becloud his vision, and that he was determined to reject falsehood and follow the truth, God showed him some aspects of the kingdom of the heavens and the earth.

U unga koinot sirlarining ba'zilarini ochib berdi, shunda u atrofimizdagi olamda mavjud bo'lgan haqiqatning ulug' belgilari ustida fikr yurita oldi. Shu tariqa u o'zining sof fitrati bilan to'g'ri din va hidoyatga yo'llovchi ishoratlar o'rtasida to'g'ri bog'lanish o'rnata olardi. Bu esa uni botilni rad etish bosqichidan, haqiqiy Rabb bo'lgan Allohni ongli ravishda tanib olish bosqichiga o'tishga imkon berardi. Note: The rule forbids "Allah" in the translation, so I used "Alloh" transliteration? Let me correct that to follow the rules strictly. U unga koinot sirlarining ba'zilarini ochib berdi, shunda u atrofimizdagi olamda mavjud bo'lgan haqiqatning ulug' belgilari ustida fikr yurita oldi. Shu tariqa u o'zining sof fitrati bilan to'g'ri din va hidoyatga yo'llovchi ishoratlar o'rtasida to'g'ri bog'lanish o'rnata olardi. Bu esa uni botilni rad etish bosqichidan, haqiqiy Rabb bo'lgan Xudoni ongli ravishda tanib olish bosqichiga o'tishga imkon berardi.

He let him into some of the secrets of the universe, so that he could reflect on some of the great signs of the truth with which the world around us abounds. Thus, he would be able to make the correct linkage between his pure nature and the pointers to the right faith and guidance. This would then enable him to move from the stage of rejecting falsehood to the stage of conscious recognition of God, the true Lord.

Bu, inson tabiatiga xos bo‘lgan to‘g‘ri yo‘ldir. U sof ongni, yolg‘on fikrlar ta’siriga tushmagan ko‘ngilni va Allohning qudratining mo‘‘jizaviy ishlarini o‘rganadigan ochiq fikrni namoyon etishi lozim. Bunday mulohaza, shubhasiz, koinotda yaratilgan narsalarning ibratlaridan foyda keltiradi va natijada Ollohdan to‘g‘ri hidoyat oladi.

This is indeed the proper line to be followed by human nature. It should demonstrate a consciousness unaffected by false ideas and an open mind which studies the miraculous working of God’s power. Such contemplation is certain to benefit by the lessons of what God has created in the universe and receive proper guidance from God as a result.

Ibrohim Alayhissalomning pok fitratiga oid bu ajoyib sayohatni davom ettiraylik. Ko'rinishi oson va qulay bo'lsa-da, bu sayohat, shubhasiz, tug'ma e'tiqoddan boshlanib, imonni ongli qabul qilish bilan yakunlanadigan qiyin va talabchan yo'ldir. Bu shunday imonki, u amalga oshirilishi lozim bo'lgan vazifani belgilaydi va joriy etilishi kerak bo'lgan qonunni o'rnatadi. Alloh bandalarni tashlab qo'ymaydi va ularni faqat o'z aqllari bilan shunday darajadagi imonga erishishni talab qilmaydi. U o'zining elchilari orqali yuborgan xabarlarda buni ochiq-oydin bayon qilib beradi. Shunday qilib, U bandalarning mas'uliyatini va taqdirini belgilovchi asos sifatida inson fitrati yoki aqlini emas, balki xabarni qo'yadi. Bunda Uning insон fitratini mukammal bilishi Uning adolati va marhamati bilan uyg'un ishlaydi.

Imonning go'zal manzarasini yana bir bor ko'z oldimizda ko'ramiz: u aniq namoyon bo'lganda, ildizlari mustahkam o'rnashgan holda va insonning butun mavjudotini nurlantirgan holda. Shunda inson tinchlanadi, o'zi bilan va atrofidagi olam bilan xotirjam bo'ladi. Bu manzaraning to'liq go'zalligi quyidagi oyatlarda o'z cho'qqisiga chiqadi.

Once again we see with our eyes the splendid scene of faith when it is clearly manifest, with established roots and shining over man’s whole being. Man is thus reassured, at ease with himself and with the universe around him. The full splendour of this scene comes to its climax in the verses that follow.

Biz Ibrohim Payg‘ambarning hayotidagi bir holatga guvoh bo‘lamiz: u o‘z butun ongi bilan Rabbisining haqiqatini anglab yetadi. Uning ko‘nglida to‘liq xotirjamlik bor, chunki u Xudo uning qo‘lidan tutib, uni to‘g‘ri yo‘lga yo‘naltirayotganini his qiladi. Uning qavmi uning Xudoning yagonaligiga bo‘lgan e’tiqodi haqida bahslashish uchun, shuningdek, ularning butlari va ilohlari unga qanday zarar yetkazishi mumkinligi haqida ogohlantirish uchun unning oldiga keladi: “Uning qavmi u bilan bahslashdi. U dedi: Xudo to‘g‘risida men bilan bahslashasizlarmi, U esa menga hidoyat bergan Zotdir. Siz Unga sherik qilgan narsalardan qo‘rqmayman, [hech qanday yomonlik menga yetmaydi] faqat Rabbim xohlasagina. Rabbim har bir narsani Uning ilmi bilan qamrab olgan. Shunday ekan, o‘ylab ko‘rmaysizlarmi? Va Unga sherik qilib sig‘inayotgan narsalaringizdan nega qo‘rqishim kerak, siz esa Xudoga hech qanday dalil nozil qilinmagan narsalarni sherik qilishdan qo‘rqmaysiz. Agar bilsangiz, ikki tomondan qaysi biri xavfsizlikka ko‘proq haqli?” (80-81-oyatlar)

We witness the case of the Prophet Abraham as he realizes with all his consciousness the truth of his Lord. He has complete peace of mind as he feels that God has taken him by the hand to guide him to the straight path. His people come to him with their arguments about his declared belief in God’s oneness and to warn him against what their idols and deities might inflict on him: “His people argued with him. He said: Do you argue with me about God, when it is He who has given me guidance? I do not fear those beings you associate with Him, [for no evil can befall me] unless my Lord so wills. My Lord embraces all things within His knowledge; will you not, then, reflect? And why should I fear anything you worship side by side with Him, when you are not afraid of associating with God partners without His ever giving you any warrant? Which of the two parties has a better right to feel secure, if you happen to know?” (Verses 80-1)

Inson tabiati to'g'ri yo'ldan chetga chiqqanda, u adashadi va shundan so'ng avtomatik ravishda yanada ko'proq adashtiriladi. Uning yo'nalishi bilan to'g'ri yo'l orasidagi burchak tobora kengayib boradi, shuning uchun unga qaytish yanada qiyinlashadi. Ibrohim (alayhissalom)ning qavmi butparastlik qilar, but-sanamlarga, sayyoralarga va yulduzlarga sig'inar edilar. Ibrohim Allohning yordami va hidoyati bilan to'g'ri yo'lga yo'naltirilganidan keyin, ular o'rtalaridagi katta tafovutni anglay olmas edilar. Ularning tushunchalari va e'tiqodlarining aniq puchligiga qaramay, ular o'z dalillari bilan unga kelar edilar.

Sūra shu oyatda ulug' elchilar boshchiligidagi mo'minlarning karvonini, Nuh va Ibrohim davridan tortib barcha payg'ambarlarning sonsiz oxirgisi Muhammad ﷺ gacha, bizga ko'z oldimizga keltiradi. Bu karvon uzluksiz, to'xtovsiz ekanligi ko'rsatiladi, ayniqsa Ibrohim va uning avlodidan kelgan payg'ambarlar davridan boshlab. Bu yerda payg'ambarlar Qur'onning boshqa joylaridagi kabi tarixiy tartibda keltirilmagan, chunki bu yerda muhim bo'lgan narsa tarixiy tartib emas, balki karvonning uzluksiz davom etgani haqidir.

The sūrah goes on to provide us with a glimpse of the procession of the faithful, led by the noble messengers, from the time of Noah and Abraham to the last of all prophets and messengers, Muĥammad (peace be upon them all). This procession is shown to be continuous, uninterrupted, particularly since the time of Abraham and the prophets among his offspring. Those prophets are not given here in chronological order, which is the case elsewhere in the Qur’ān, because it is the fact that the procession has been a continuous one that is given importance here, not its historical order.

Biz unga Ishoqni va Yoqubni in'om qildik va ularning har birini oldin Nuhni hidoyat qilganimiz kabi hidoyat qildik. Uning avlodlaridan Dovud, Sulaymon, Ayyub, Yusuf, Muso va Horun [Payg'ambarlar edi]. Yaxshilik qiluvchilarni shunday mukofotlaymiz. Zakariyo, Yahyo, Iso va Ilyos ham; ularning barchasi solih kishilar edi. Ismoil, Alyasa, Yunus va Lut ham.

We bestowed on him Isaac and Jacob, and We guided each of them as We had guided Noah before them. Among his offspring were [the Prophets] David, Solomon, Job, Joseph, Moses and Aaron. Thus do We reward those who do good. And Zachariah, John, Jesus and Elijah; who were all righteous. And Ishmael, Elisha, Jonah and Lot.

Ularning har birini Biz butun insonlardan afzal qildik. Ularning ota-bobolaridan, avlodlaridan va birodarlaridan ham shunday qildik. Biz ularni tanladik va to'g'ri yo'lga yo'nalтирдик. Bu – Allohning hidoyati emas, balki Xudoning hidoyatidir; U o'z bandalaridan xohlaganini unga yo'naltiradi. Agar ular Unga sherik keltirganlarida, qilgan barcha amallari behuda ketardi. Ularga Biz kitob, hikmat va payg'ambarlik berdik. Agar bu avlod bu haqiqatni inkor etsa, uni inkor etmaydigan boshqa qavmlarga topshirganmiz; ular Xudo hidoyat qilgan kishilardir. Bas, ularning yo'lini tuting va ayting: “Men buning uchun sizlardan hech qanday mukofot so'ramayman. Bu butun insoniyatga faqat eslatmadir.”

Every one of them did We favour above all people. And [We exalted likewise] some of their forefathers, their offspring and their brethren. We chose them and guided them to a straight path. Such is God’s guidance; He bestows it on whomever He wills of His servants. Had they associated partners with Him, in vain would certainly have been all that they ever did. On these did We bestow revelation, wisdom and prophethood. If this generation were to deny this truth, We have certainly entrusted it to others who will never deny it; those are the ones whom God has guided. Follow, then, their guidance, (and] say: ‘No reward do I ask of you for this. It is but an admonition to all mankind.’“ (Verses 84-90)

Sura davom etadi: u Allohning elchilari va ularning xabarlari mavzusini davom ettiradi hamda ilohiy xabarlarni inkor etuvchilarni qoralaydi, ularni Xudoning haqiqiy bilimiga, Uning donoligi, marhamati va adolatiga ega bo‘lmagan kishilar sifatida ta’riflaydi. Unda aytiladiki, oxirgi xabar ham oldingi xabarlarning yo‘lini takrorlaydi va Xudo tomonidan nozil qilingan so‘nggi kitob bo‘lgan Qur’on oldingi muqaddas kitoblarni tasdiqlaydi. Bularning barchasi oldingi oyatlarda bayon etilgan, go‘zal payg‘ambarlar boshchiligidagi mo‘minlar karvoni mavzusiga ajoyib tarzda mos keladi.

The sūrah continues with the theme of God’s messengers and their messages, and denounces those who deny the divine messages, describing them as having no true understanding of God, His wisdom, grace and justice. It states that the final message follows the same pattern of earlier messages, and that the Qur’ān, the last of the Books revealed by God, endorses earlier scriptures. All this fits beautifully with the procession of the faithful, led by the noble prophets, which was the subject matter of the preceding verses.

“Ular Allohga haqqiga hurmat qilmadilar, chunki: ‘Alloh hech bir insonga hech narsa nozil qilmagan’, deyishadi. Ayting: ‘Musoning odamlarga nur va hidoyat sifatida keltirgan kitobini kim nozil qilgan?’ Siz uni varaqlarga yozib, ko‘rsatib yurasiz, lekin ko‘pini yashirasiz. Siz u orqali o‘zingiz ham, ota-bobolaringiz ham bilmagan narsalarni o‘rgandingiz. Ayting: ‘Alloh’, so‘ngra ularni o‘yin-kulgilari va bema'ni gaplari bilan qoldiring. Bu – Biz nozil qilgan mubarak kitobdir, u o‘zidan oldingi kitoblarni tasdiqlaydi, toki sen Ona shahar (Makka) ahlini va uning atrofidagilarni ogohlantirasan. Oxirat kunига iymon keltirganlar esa unga iymon keltiradilар va ular namozlarini doim saqlaydilar.” (91-92-oyatlar)

“No true understanding of God have they when they say: ‘God has never revealed anything to any human being.’ Say: Who, then, revealed the Book which Moses brought to people as a light and a guidance? You transcribe it on sheets to show around, while you suppress much. You have been taught [by it] what neither you nor your forefathers had ever known. Say: God, and leave them to their play and foolish chatter. This is a blessed book which We have revealed, confirming what came before it, that you may warn the Mother City and all who dwell around it. Those who believe in the life to come do believe in it, and they are ever- mindful of their prayers.” (Verses 91-2)

Кофирлар Аллоҳ ҳеч қачон инсон элчисини юбормаган ва инсонга ҳеч нарса вахий қилмаган, деб қайсарлик билан тортишар эдилар. Улар бу даъволарини Арабистон ярим оролида уларнинг ёнида яшаётган бир қанча яҳудий жамоалари мавжуд бўлишига қарамай илгари сурар эдилар. Араб мушриклари яҳудийларда вахий қилинган китоб борлигини ва Тавротнинг Мусо (алайҳиссалом)га нозил қилинганини инкор этмас эдилар. Ўша арablar Пайғамбар Муҳаммад (алайҳиссалом)га берилган хабарни қабул қилишдан қайсарларча бош тортган вақтларида ҳам шу даъвони қилар эдилар. Шу сабабли Қуръон уларнинг даъволарини қоралайди ва уларга Мусонинг сифатларини эслатади.

Sura endi yangi Kitob, Qur'on haqida gapiradi, uning vahiy qilinganini kofirlar inkor etishda davom etmoqdalar. Ularga aytiladi: bu uzluksiz zanjirdagi bir bosqichdir. U yangi o'ylab topilgan narsa emas, balki Xudo O'zining tanlangan elchilariga nozil qilgan kitoblardan biridir.

The sūrah now speaks of the new Book, the Qur’ān, whose revelation the unbelievers continue to deny. They are told that it is only a stage in a continuing chain. It is no new invention, but only one of the books God has revealed to His chosen messengers.

Bu Biz nozil qilgan mubora kitobdir, u o'zidan oldingilarni tasdiqlaydi, toki sen Ona shahar va uning atrofidagilarni ogohlantirasan. Oxiratga iymon keltirganlar esa unga iymon keltiradilar va ular o'z namozlarini doimo saqlaydilar. (92-oyat)

This is a blessed book which We have revealed, confirming what came before it, that you may warn the Mother City and all who dwell around it. Those who believe in the life to come do believe in it, and they are ever-mindful of their prayers. (Verse 92)

Xudo O'z elchilarini yuborishi va ularga vahiy hamda kitoblar berishi — Uning bu dunyoda belgilagan qonunlaridan biridir. Yangi Kitob, Xudo ta'riflaganidek, haqiqatan ham mubarakdir. U kelib chiqishi jihatidan mubarakdir, chunki uni nozil qilganda Xudo unga Oʻz barakotini ato etgan. U tayinlangan joyi jihatidan ham mubarakdir, chunki u Muhammad ﷺ ning pok, keng va olijanob qalbiga bitilgan. Bundan tashqari, u hajmi va mazmuni jihatidan ham mubarakdir.

That God should send messengers and give them revelations and scriptures is one of the laws He has set in this world. The new Book is blessed indeed, as God describes. It is blessed in its origin, since God has given it His blessings when He revealed it. It is also blessed in its destination, as it is engraved on Muĥammad’s pure, large and noble heart. Furthermore, it is blessed in its size and contents.

Insoniyat tomonidan yozilgan hajmdor asarlarga nisbatan u kam sahifadan iborat; ammo uning ilhomi, ta'siri, ko'rsatmalari va ma'nosi, har biri uning hajmidan bir necha baravar katta bo'lgan o'nlab kitoblarning mazmunidan ancha ustundir.

Compared to voluminous works written by human beings, it comprises a small number of pages; but its inspiration, impact, directives and meaning are far superior to those contained in scores of those books, each one of which is several times its size.

So'z san'ati bilan shug'ullangan va so'zlar bilan ma'nolar o'rtasidagi munosabatni o'rgangan kishi Qur'onning o'ziga xos uslubi bilan mubora ekanini yaxshiroq anglay oladi. Insonlar Qur'onning barcha ma'nolarini, tushunchalarini va ilhomini o'zidan ko'p marta katta bo'lgan asarda ifodalashlari mutlaqo mumkin emas. Ko'pgina bitta oyat turli vaziyatlarda va turli maqsadlarda keltirilishi mumkin bo'lgan ma'no, haqiqat va tushunchalarni o'z ichiga oladi. Bu Qur'onning insonlar asarlarida hech qanday o'xshashi bo'lmagan noyob xususiyatidir.