Ushbu parchadan boshlab, mazkur suraning qolgan qismida yoritilgan buyuk masalani muhokama qilishga kirishamiz. Bu muhokamaning zamini surada, jumladan asosiy iymoniy tushunchalarni bayon etishda, butun davomida tayyorlangan. Bu muhokamaga yana tayyorgarlik sifatida parchaning dastlabki ikki oyatida har bir payg'ambarga qarshi insonlar va jinlar ichidagi shaytoniy kuchlar tomonidan olib borilgan doimiy kurash va uning qanday hal bo'lishi haqida so'z boradi. Bu tayyorgarlik surada ilgari Ilohiy hidoyat qonunlari va odamlarning unga qanday munosabatda bo'lishi haqidagi zikrlarda ham ko'rinadi. Endi sura so'yilgan hayvonlarning halol yoki harom bo'lishi masalasini va ular so'yilayotganda Allohning nomi zikr qilinganmi yoki yo'qmi, degan mavzuga to'xtaydi. Bu mavzu koinotdagi hamma narsa ustidan Allohning mutlaq hokimiyati, Uning shubhasiz hukmronligi va qonun chiqarish huquqi borligini tasdiqlovchi asosiy islomiy tushunchani takrorlaydi. Insonlarga bu hokimiyat va hukmronlikdan hech qanday ulush berilmagan. Ushbu tushuncha doirasida har bir buzilish, katta yoki kichik bo'lishidan qat'i nazar, bir xil darajadagi ahamiyatga ega bo'ladi. Hukm so'yilgan hayvonlardan qaysilarini yeyish kabi juda oddiy masalaga taalluqli bo'lishi mumkin, yoki davlat, hukumat tizimi va ijtimoiy munosabatlarga oid juda jiddiy bo'lishi mumkin. Asosiy tamoyil nurida ikkalasi ham Allohning mutlaq hokimiyatini va koinot ustidan Uning Rububiyatini tan olish yoki rad etish masalasiga teng daxldordir.

With this passage we begin discussion of the great issue treated in the remainder of this sūrah. The groundwork for this discussion has been prepared throughout the sūrah, including the discussion of major faith concepts. Further preparation is given in the first two verses of this passage which speak of the continuing battle launched against every prophet by the evil ones among human beings and the jinn, and how this battle is resolved. The preparation may also be seen in earlier references to the rules that govern divine guidance and how people react to it. Now the sūrah dwells on the issue of what is lawful or forbidden of slaughtered animals, and whether God’s name is invoked at the time of their slaughter or not. This theme reiterates the basic Islamic concept acknowledging God’s absolute authority over everything in the universe, and His unquestionable sovereignty and right to legislate. Human beings are denied any share of this authority and sovereignty. Within the framework of this concept, every violation, large or small, acquires the same degree of importance. A ruling may relate to a very simple issue such as the definition of which slaughtered animals to eat from, or it may be very serious, relating to the state, the system of government and social relations. Within the light of the basic principle, both equally concern the recognition or rejection of God’s absolute authority and His Lordship over the universe.

Qur’on bu tamoyilni har bir holatda ta’kidlaydi. Har safar yangi qonun-qoidalar bayon etilganda u qayta takrorlanadi. Buning sababi shuki, bu tamoyil imonning va Allohga bo‘ysunishning markazida turadi. Mazkur tamoyil o‘rnatilgach, qolgan ish uning tafsilotlardagi amalga oshirilishidir.

Birinchi ikki oyat oldingi bobda muhokama qilingan parchani to‘ldiradi.

The first two verses complement the passage discussed in the previous chapter.

Ular, shuningdek, bu sūraning qolgan qismini tashkil etuvchi hokimiyat, qonun va suverenitetga oid muhim masalalarga kirish vazifasini ham bajaradi.

They also serve as a prelude to the important issues that relate to authority, law and sovereignty which take up the remaining part of this sūrah.

Shunday qilib, biz har bir payg‘ambarga dushmanlar qo‘ydik: insonlar va jinlar orasidagi shaytonlarni, ular bir-birlariga bezatilgan va aldamchi yolg‘onni vahiy qilib turadilar.

Thus We have set up against every prophet enemies: the evil ones among human beings and the jinn, who inspire each other with varnished and deluding falsehood.

Agar Rabbingiz xohlaganida edi, ular bunday qilmas edilar. Shunday ekan, ularni o‘zlari to‘qib chiqargan narsalari bilan qo‘ya qoling, toki oxiratga ishonmaydiganlarning qalblari ularning so‘zlariga moyil bo‘lib, uni ma’qullagan holda adashishda davom etsinlar. (112-113-oyatlar)

Had your Lord willed otherwise, they would not have done it. Therefore, leave them to their own inventions, so that the hearts of those who do not believe in the life to come may be inclined to what they say and, being pleased with it, persist in their erring ways. (Verses 112-13)

Bu so'z bizga xabar beradiki, Alloh hukm qilganki, mo''jiza talab qilib, ishonish uchun u narsani so'raydigan va atrofida hamma joyda bo'lgan imonga yo'naltiruvchi belgilardan yuz o'giradigan kofirlar, qanday mo''jizalarni tasavvur qilsalar ham, aslida hech qachon imonni qabul qilmaydilar. Xuddi o'sha Allohning erkin irodasi bilan, U har bir payg'ambarga odamlar va jinlar orasidagi yovuzlardan dushmanlar tayinlagan. Ana o'sha yovuzlar bir-birlariga Allohning hidoyatiga qarshi turish va Uning elchilariga qarshi kurashish uchun bezakli yolg'onlar, yarim haqiqatlar va aldamchi pichirlashlarni ilhom qiladilar. Shuningdek, Allohning irodasiga ko'ra, oxiratga ishonmaydiganlar bunday aldamchi yolg'on va yarim haqiqatlarga diqqat bilan quloq soladi va eshitgan narsalaridan xursand bo'ladi. Bu ularga Allohning elchilari va ular tabligh qilayotgan haqiqatga qarshi turishni davom ettirishga imkon beradi, yer yuzida buzg'unchilik tarqatishga intiladilar.

The first word here reminds us that God has ruled that those unbelievers who demand miracles in order to believe and who turn away from the pointers to faith which are present everywhere around them do not actually ever come to accept the faith, even though they may be shown every miracle they can possibly imagine. By God’s same free-will, He has assigned to every prophet enemies who are the evil ones among human beings and the jinn. Those evil ones inspire each other with varnished falsehoods, half-truths and delusive whispers in order to resist God’s guidance and combat His messengers. It is God’s will also that those who do not believe in the hereafter shall listen attentively to such deceptive falsehood and half- truths and be pleased with what they hear. This enables them to continue with their opposition to God’s messengers and the truth they preach, endeavouring to spread corruption on earth.

Ushbu oyatda aytilgan so'zlardan qanday xulosalar chiqarish mumkin? Birinchisi: har bir payg'ambarga dushman bo'lgan va payg'ambarlarga ergashuvchilarga zarar yetkazishga urinadigan kimsalar, ular insonlar zotidanmi yoki jinlardanmi, baribir yomondir.

What conclusions can we draw from the statements made in this verse? The first is that those who are hostile to every prophet and who try to cause harm to those who follow the prophets are evil whether they belong to the human race or to the jinn.

Ular barchasi bir maqsad yo‘lida ishlaydilar. Ulardan ba’zilari boshqalarni aldashi mumkin, lekin ularning hammasi Xudoning hidoyatiga isyon qiladi, yomon yo‘llarga ergashadi va mo‘minlarga nisbatan dushmanligini davom ettiradi.

They all work for the same end. Some of them may deceive others, but they all rebel against God’s guidance, follow evil ways and maintain their hostility towards the believers.

Ikkinchidan, bu shaytonlar buni o‘zlarining hech qanday ichki qudrati bilan qila olmaydilar. Ular Allohning irodasiga bo‘ysunadilar. Alloh ularni O‘ziga ishongan kishilarni O‘zining aniq bir maqsadi uchun sinash uchun ishlatadi. Mo‘minlarni shunday sinovga solar ekan, ular o‘zlariga ishonib topshirilgan haqiqatni himoya qilishda qanchalik qat’iyatli ekanliklarini namoyon etishlari uchun shunday qiladi. U zot ularning qalblarini O‘zi uchun qabul qilib bo‘lmaydigan har qanday narsadan poklashni ham xohlaydi. Ular sinovdan boshlarini baland tutgan holda o‘tganlarida, Alloh ularga dushmanlarining zarar yetkazishini to‘xtatadi. Haqiqatan ham Allohning dushmani bo‘lgan bu dushmanlar o‘zlarini ojiz, xor va og‘ir yuklarini ko‘tarib yurgan, boshqalarning yordamidan mahrum holda topadilar.

Second, these devils cannot do any of this through any inherent ability of their own. They are subject to God’s will. He uses them to test those who believe in Him for a definite purpose of His own. He puts the believers to such a test so that they may show how determined they are to defend the truth entrusted to them. He also wants their hearts to be purged of anything that is unacceptable to Him. When they come through the test with their heads raised high, He stops their enemies from harming them any further. These enemies, who are indeed God’s own enemies, find themselves powerless, humiliated, shouldering their heavy burdens and lacking the support of others.

Uchinchidan, bu yovuz kimsalarning o‘zlarini butunlay yomonlikka berishi Xudoning donoligidir. Xudo ularga berilgan qudrat va tanlash erkinligi doirasida ularni sinaydi va ular, hech bo‘lmaganda bir muddat, mo‘minlarga zarar yetkazish imkoniyatini saqlab qoladi. Xuddi shu jarayon orqali Xudo mo‘minlarni ham sinaydi, shunda ular o‘zlari xizmat qilayotgan haqiqat yo‘lidagi sabr-toqatlari va sadoqatlarini namoyon etadilar. Botil ular ustidan to‘liq hokimlik qilayotgandek ko‘ringan paytda ham, ular Xudoga butunlay bag‘ishlanganliklarini va Uning yo‘lida hamma narsalarini qurbon qilishga tayyor ekanliklarini ko‘rsata oladilarmi? Qiyinchilik va osoyishtalik paytlarida sabr qiladiganlar shu tariqa o‘zlarini ajratib ko‘rsata oladilar. Bularning barchasi Xudoning maqsadining bir qismidir. Aks holda, U har doim biror narsaning sodir bo‘lishini oldini olishga qodirdir.

Shundan so'ng, parcha yana bir bor insonning hayotiga oid barcha masalalarda qonun chiqarish huquqi faqat Allohga tegishli ekanini ta'kidlaydi. Bu so'z bilan, Alloh so'yilgan hayvonlardan qaysilari halol ekanini va qaysilari harom ekanini belgilaydigan Zotdir, deyish uchun zamin tayyorlanmoqda. Allohga sherik keltiradiganlar ko'pincha bu huquqni Allohga va Uning hokimiyatiga ochiq tajovuz tarzida ishlatadilar. Shuni qayd etamizki, masala aniq ko'tarilishidan oldin bu yerda uzun kirish qismi keltirilgan: "Sizlarga Kitobni aniq bayon qilib nozil qilgan Zot bo'lsa, Men Allohdan boshqasini hakam qilib izlaymanmi?"

The passage then emphasizes once more that the authority to legislate in all matters that relate to human life belongs to God alone. This is preliminary to stating that it is God who determines which slaughtered animals are lawful to eat and which are forbidden. Those who associate partners with God often exercise this authority in blatant aggression against God and His sovereignty. We note that a long prelude is included here before the issue is clearly tackled: “Am Ito seek for judge anyone other than God, when it is He who has revealed the Book to you, clearly spelling out the truth.

Bizga oldin kitob berilgan kishilar buni bilishadi: bu Rabbingiz tomonidan nozil qilingan haqiqatdir. Shuning uchun shubhalanuvchilardan bo‘lmang. Rabbingizning so‘zi rostlik va adolat bilan kamolga yetgandir. Uning so‘zlarini hech kim o‘zgartira olmaydi. U eshituvchi va biluvchidir. Agar yer yuzidagi ko‘pchilikka ergashsangiz, sizni Allohning yo‘lidan adashtirib qo‘yishadi. Ular faqat gumonga ergashadilar va faqat taxmin qiladilar. Rabbingiz Uning yo‘lidan kim adashganini yaxshi biladi, to‘g‘ri yo‘lga kim hidoyat topganini ham yaxshi biladi.» (114-117-oyatlar)

Those to whom We previously gave revelations know that it is the truth revealed by your Lord. So, do not be among the doubters. Perfected are the words of your Lord in truth and justice. No one can change His words. He hears all and knows all. If you were to pay heed to the greater part of those on earth, they would lead you away from God’s path. They follow nothing but conjecture and they do nothing but guess. Your Lord surely knows best who strays from His path, and best knows He those who are right guided.” (Verses 114-17)

Ushbu to'rt oyat asosiy mavzuni kiritadigan va uni iymon yoki inkor masalasi bilan bevosita bog'laydigan uzun kirish vazifasini bajaradi: «Agar siz Uning oyatlariga haqiqatan iymon keltirgan bo'lsangiz, Alloh nomi zikr qilinib so'yilgan narsalardan yenglar. Alloh sizlarga harom qilgan narsalarni, zarurat yuzasidan majbur bo'lganingizdan tashqari, aniq bayon qilib qo'yganda, nima uchun siz Alloh nomi zikr qilinib so'yilgan narsalardan yemaysiz?» (118-119-oyatlar)

These four verses serve as a long preamble, introducing the main subject and closely relating it to the central issue of acceptance or denial of the faith: “Eat, then, of that over which God’s name has been pronounced, if you truly believe in His revelations. And why should you not eat of that over which God’s name has been pronounced when He has clearly spelled out to you what He has forbidden you (to eat) unless you are driven to do so by sheer necessity?” (Verses 118-19)

Haqiqat Xudo tomonidan nozil qilingan Kitobda mavjud bo‘lganidir, deb bayon qilgach, sura shuni ta’kidlaydiki, insonlar qonun qilib belgilagan narsalari har qanday aniqlikdan mahrum bo‘lgan taxminga ergashishning natijasidir. Unga ergashish esa bitta aniq natijaga olib keladi:

Having stated that the truth is simply what is contained in the Book revealed by God, the sūrah states that what human beings legislate is the result of following conjecture which is devoid of all certainty. To follow it leads to one clear outcome:

Bu oyat, insonlar haqiqatni o‘zlari ishonch bilan bila olmasliklarini va uni faqat yagona manbasidan qabul qilmasalar, unga ergasha olmasliklarini ham bayon qiladi. Bu sura, shuningdek, Alloh elchisi ﷺ ga odamlarning gaplari yoki targ‘ib qilgan narsalarida, ularning soni qanchalik ko‘p bo‘lishidan qat’i nazar, ularga ergashmaslikni ogohlantiradi. Jaholat ko‘p odamlarni o‘ziga ergashtirgan taqdirda ham o‘zgarmay qoladi: “Agar yer yuzidagilarning ko‘pchiligiga itoat etsang, seni Alloh yo‘lidan adashtirib qo‘yadilar. Ular faqat gumonga ergashadilar va faqat taxmin qiladilar.” (116-oyat)

error. It also explains that human beings cannot be certain of the truth and cannot follow it unless they receive it from its only source. The sūrah also warns God’s Messenger (peace be upon him) against obeying people in what they say or advocate, no matter how great their number may be. Ignorance remains the same even though it gathers a very large following: “If you were to pay heed to the greater part of those on earth, they would lead you away from God’s path. They follow nothing but conjecture and they do nothing but guess.” (Verse 116)

Qur’ān nazil bo‘layotgan vaqtda yer yuzidagi aksar odamlar johiliyat dunyosiga mansub edilar, bugun ham shunday. Ular barcha ishlarida hukm uchun Allohga murojaat qilmas edilar. Uning vahiy qilingan Kitobida bayon etilgan ilohiy qonunni amalga joriy etadigan qonun ham qilib olmas edilar. Tushunchalarini, g‘oyalarini, fikrlarini va hayot tarzi qoidalarini Allohning hidoyatidan olmas edilar. Shuning uchun ular johiliyat yo‘lidan borar edilar, bugun ham shunday qilishadi. Ular haqiqatga asoslangan biror fikr bildira olmas, biror hukmni ilgari sura olmas edilar va ularga ergashgan har kimni xatodan boshqa yo‘lga yetaklay olmas edilar. Bugungi odamlar kabi, ular aniq haqiqatni tashlab, taxmin va gumonga ergashar edilar. Shuning uchun Alloh Elchisini va uning izdoshlarini ularga ergashishdan ogohlantiradi, toki Uning yo‘lidan adashmasinlar. Bu ogohlantirish umumiy ma’noga ega, garchi u ma’lum so‘yilgan hayvonlarni harom qilish va boshqalarini halol qilish bilan bog‘liq holda berilgan bo‘lsa-da, buni keyinroq batafsil bayon etiladi.

At the time when the Qur’ān was revealed, most people on earth belonged to the world of jāhiliyyah, as is certainly the case today. They did not refer to God for judgement in all their affairs. Nor did they make the divine law contained in His revealed Book the law which they implemented. Nor did they derive their concepts, ideas, thoughts and code of living from God’s guidance. Hence, they followed the way of ignorance, as they certainly do today. They could not formulate any opinion or advocate any ruling based on the truth, and they could not lead anyone who followed them except into error. Just as people do today, they abandoned certitude in order to follow conjecture and guesswork. Hence, God warns His Messenger and his followers against obeying them so that they do not stray from His path. This warning has a general import, although it is given in connection with the prohibition of certain types of slaughtered animals and permitting others, as is later explained.

Bundan keyin qat'iy buyruq beriladi: zabh qilish vaqtida ustiga Alloh nomi aytilmagan hayvonning go'shtidan yemaslik kerak. Johiliyat davrida arablar go'shtga yoki qur'a tashlash va qimor o'yinlari uchun hayvonlarni so'yganlarida, ba'zi butlarining nomini aytar edilar. Bu taqiq o'lik hayvonni, ya'ni o'z-o'zidan o'lgan hayvonlarni yeyishni ham o'z ichiga oladi. Kofirlar bu taqiq haqida musulmonlar bilan bahslashar edilar, ular bunday hayvonlarni Alloh o'ldirgan deb da'vo qilardilar. Shu tariqa ular: "Musulmonlar o'zlari so'yganini yeydilar-u, Alloh so'yganini yemaydilar", deb ajablanardilar. Bu cheksiz darajada ahmoqona bahslardan faqat bittasidir, ularni johil odamlar o'zlaridagi shaytonlar va jinlar tahrik qilgani uchun keltiradilar. Shu sababli, bu oyatdagi buyruq ogohlantirish bilan birga keladi: "Shunday ekan, ustiga Alloh nomi aytilmagan narsadan yemanglar, chunki bu gunohdir. Shaytonlar o'z do'stlariga sizlar bilan bahslashish uchun vahiy qiladilar. Agar ularga quloq solsangiz, siz Allohga sherik keltirgan bo'lasiz." (121-oyat)

This is followed by a strict order not to eat from any slaughtered animal over which God’s name has not been pronounced at the time of slaughter. The Arabs in pre-Islamic days used to pronounce the names of some of their idols when they slaughtered animals for eating, or when they slaughtered them for gambling or drawing lots. This prohibition covers the eating of carrion, which refers to animals that die naturally. The unbelievers used to argue with the Muslims about this prohibition, claiming that such animals had been killed by God. Thus, they wondered that the Muslims would eat of what they themselves slaughtered but would not eat of what God had slaughtered. This is just one of the infinitely stupid arguments that people of ignorance may advance, prompted by the evil ones among them and the jinn. Hence, the command given in this verse is coupled with a warning: “Hence, do not eat of that over which God’s name has not been pronounced; for that is sinful. The evil ones do whisper to their friends to argue with you. Should you pay heed to them, you will end up associating partners with God.” (Verse 121)

Ushbu bayonni chuqur o‘ylab ko‘rish lozim, chunki u har bir musulmon itoat etishi kerak bo‘lgan hokimiyatga murojaat qilishida hal qiluvchi ahamiyatga ega. U aniq ko‘rsatadiki, hatto mayda-chuyda masalalarda ham, musulmonning Allohning shariatiga zid bo‘lgan va Allohning qonun chiqarish hamda hokimiyatini tan olmaydigan biror narsani buyurgan kishiga itoat qilishi o‘sha musulmonni Islomdan chiqaradi va uni Allohga sherik keltirishga olib boradi.

This statement requires some reflection, for it is decisive in its reference to the authority every Muslim should obey. It clearly demonstrates that even in matters of detail, obedience by a Muslim to anyone who orders him to do something which is at variance with God’s law and which does not recognize God’s sovereignty and authority to legislate takes that Muslim out of Islam and leads him to associate partners with God.

Bu yerda iymon va kufrning mohiyati haqida to‘liq bayon boshlanadi. Quyidagi oyatlar Allohning irodasi har bir jamoatda namoyon bo‘lishi haqida gapiradi, hatto eng qattiq jinoyatchilar makr qilib, o‘zlarini katta tutgan joylarda ham. Ularning takabburligi ularni imonni qabul qilishdan to‘sadi. Bu bayon iymonning qalblarni va aqllarni ochishini tasvirlovchi ajoyib go‘zal surat bilan yakunlanadi va buni kufrning vaziyati bilan qiyoslaydi, uning og‘irligi odamlarning fikrlariga bosim o‘tkazadi. Butun parcha so‘yilgan hayvonlarga nisbatan harom va halol bo‘lish masalasiga taalluqlidir, xuddi asosiy qoida uning batafsil qo‘llanilishiga bog‘langani kabi.

Next we have a full treatment of the nature of both faith and disbelief. The following verses speak of God’s will that manifests itself in every community, even where the most hardened of criminals scheme and give themselves airs. Their arrogance prevents them from accepting the faith. This concludes with a splendid image portraying the faith that opens people’s hearts and minds, contrasting it with the oppressive situation of disbelief, which weighs heavily on people’s minds. The whole passage relates to the question of prohibition and permissibility concerning slaughtered animals, in the same way as a basic rule is related to a detailed application.

Ўлик бўлиб, Биз уни тирилтирган, одамлар орасида юришига нур ато этган кишини, зулмат ичида қолиб, ундан чиқа олмайдиган кишига ўхшатиш мумкинми? Шундай қилиб, инкор этувчиларга ўз қилмишлари чиройли кўрсатилган. Ҳар бир шаҳарда жиноятчи йирик кишиларни қўйганмиз, токи улар у ерда макр-ҳийла тўқисинлар. Аслида улар фақат ўз жонларига қарши макр қиладилар, лекин бунинг farqiga бормайдилар. Уларга бирон оят келганда: «Аллоҳнинг элчиларига берилганига ўхшаш нарса бизга берилмагунча, ишонмаймиз», — дейдилар. Аллоҳ Ўз рисолатини кимга топширишни яхши билувчидир. Макр-ҳийла қилган гуноҳкорларга Аллоҳ ҳузурида хорлик ва қаттиқ азоб етади. Аллоҳ кимни ҳидоятга солишни истаса, унинг кўксини Исломга тасЛим бўлишга очиб қўяди; кимни адаштиришни истаса, унинг кўксини тор ва тиқилинч қилиб қўяди, гўё у осмонга чиқаётгандай бўлади. Шундай қилиб, Аллоҳ инкор этувчиларга азобни шу тарзда юборади.

Is he who was dead and whom We have raised to life, and for whom We set up a light to see his way among men, to be compared to one who is in deep darkness out of which he cannot emerge? Thus do their deeds seem goodly to the unbelievers. And thus in every city have We placed arch-criminals so that they weave their schemes there. But it is only against themselves that they scheme, though they do not perceive it. When a sign comes to them, they say: “We shall not believe unless we are given the same as God’s messengers were given.” But God knows best whom to entrust with His message. Humiliation before God and severe suffering will befall those guilty of evildoing for all their scheming. Whomever God wills to guide, He makes his bosom open wide with willingness towards self-surrender (to Him); and whomever He wills to let go astray, He causes his bosom to be tight and constricted, as if he were climbing up into the skies. Thus does God lay the scourge on the unbelievers. (Verses 122-5)

Xuddi shu sababga ko'ra va xuddi shu maqsadda, Alloh har bir yurtda kuch-qudrat egalari bo'lgan jinoyatchilarni qo'ydi, toki ular makr va fitna uyushtirsinlar. Ularning makri imtihon tugallanishiga va Allohning irodasi amalga oshishiga imkon beradi. Shunday qilib, har bir inson osonlashtirilgan yo'lni tutadi va kun oxirida o'z mukofotini oladi:

By the same token and for the same reasons, God has placed in every land criminals who enjoy a position of power so that they can scheme and plot. Their scheming allows the test to be completed, and God’s will to take effect. Everyone is thus able to follow the path made easy and reap his reward at the end of the day:

{Va shunday qilib, Biz har bir shaharda gunohkor boshliqlarni qo‘ydik, toki ular o‘sha yerda makr-hiylalarini to‘qisinlar. Ular faqat o‘z nafslariga qarshi makr qilurlar, ammo buni sezmaydilar.} (123-oyat)

“And thus in every city have We placed arch-criminals so that they weave their schemes there. But it is only against themselves that they scheme, though they do not perceive it.” (Verse 123)

Bu Xudo joriy etgan qonunning bir jihati bo'lib, har bir asosiy yoki poytaxt shaharda kuch-qudratga ega bo'lgan va gunohga botgan bir guruh kishilar ilohiy imonga juda dushmanona munosabatda bo'ladi. Buning sababi shundaki, ilohiy imon avvalo shunday kishilardan boshqalar ustidan hukmronlik qilish, ularni itoatkor qilish va ular uchun qonun chiqarish huquqiga ega ekanliklarini da'vo qiladigan kuchdan mahrum etishdan boshlanadi.

It is an aspect of the law God has set in operation that in every main or capital city, a group of those who have power and are hardened in sin take a very hostile attitude towards divine faith. This is due to the fact that divine faith begins by depriving such people of the power which enables them to establish their authority over others, making them subservient and for whom they claim they have the power to legislate.

U shu bilan U taolo, haqiqatan ham, insonlarning Rabbi, Podshosi va Xudosi ekanini e'tirof etib, Xudoning hokimiyatini qayta tasdiqlaydi.

It re-establishes God’s authority as He is indeed the Lord, King and God of mankind.

Inson tabiatining qonunlaridan biri shuki, Alloh Taolo haqiqat bilan birga elchilarini yuboradi, bu haqiqat xudolik da'vosini qiluvchilardan insoniyat ustidan har qanday hukmronlik va hokimiyat huquqini mahrum qiladi. Shu sababli, bunday kishilar ilohiy dinga va Alloh elchilariga qarshi chiqishlarini e'lon qiladilar. Ular fitna-hiyla to'qiydilar va bir-birlarini aldamchi yolg'on bilan ilhomlantirishga harakat qiladilar, haqiqat va ilohiy hidoyatga qarshi kurashda jinlardan bo'lgan yovuz kimsalar bilan hamkorlik qiladilar. Shunday qilib, ular yolg'on va adashishni tarqatishga, odamlarni o'z hiylalari bilan aldashga astoydil mehnat qiladilar.

Butun parchaning yakuni ilohiy hidoyatga ergashilganda, imonni qabul qilinganda va bu inson qalbiga qanday ta'sir qilganda yuzaga keladigan holatning tavsifi bilan tugaydi. "Kimni Alloh hidoyat qilmoqchi bo'lsa, uning ko'ksini Islomga (O'ziga bo'ysunishga) tayyorlik bilan kengaytiradi; kimni esa adashtirmoqchi bo'lsa, uning ko'ksini osmonga ko'tarilayotgandek tor va siqiq qiladi. Alloh e'tiqod qilmaganlarni shunday azoblaydi." (125-oyat)

The whole passage concludes with a description of the state that ensues when divine guidance is followed, when the faith is accepted and the effect it has on people’s hearts. “Whomever God wills to guide, He makes his bosom open wide with willingness towards self-surrender (to Him); and whomever He wills to let go astray, He causes his bosom to be tight and constricted, as if he were climbing up into the skies. Thus does God lay the scourge on the unbelievers.” (Verse 125)

Alloh bir qonunni yo‘lga qo‘ygan, bu qonun hidoyat olishni istagan va unga erishish uchun zarur harakatni qilgan har bir kishi uchun hidoyatni ta’minlaydi. Bularning barchasi sinov yo‘li bilan insonga berilgan tanlash erkinligi chegarasida qoladi. Mazkur qonun doirasida, Alloh biror kishini hidoyat qilishni xohlaganida, “U uning ko‘ksini Islomga (Allohga) rozilik bilan bo‘ysunishga keng ochadi.” (125-oyat) Shunday qilib, u Allohga o‘zini rozilik va xotirjamlik bilan topshirish tushunchasini qabul qiladi. Yana, Allohning qonuniga ko‘ra, hidoyatdan yuz o‘girib, uni qabul qilishga ko‘ngli yopiq bo‘lgan kishini Alloh o‘z holiga tashlab qo‘yadi, shuning uchun Alloh haqida: “U uning ko‘ksini tor va siqiq qiladi.” (125-oyat) deyiladi. Uning dili yopilib qoladi va Allohning hidoyatini qabul qilish unga qiyin bo‘ladi. U xuddi “osmonga chiqayotgandek” bo‘ladi. (125-oyat) Bu ruhiy holat jismoniy holat orqali tasvirlangan bo‘lib, unda qiyin nafas olish, bosim va osmonga bosqichma-bosqich ko‘tarilish bilan birga keladigan holsizlik birlashgan. Bu yerda “ko‘tarilish” ma’nosini bildirish uchun tanlangan so‘zning o‘zi qiyinchilik va og‘ir jismoniy zo‘riqishni anglatadi. Shunday qilib, butun manzara ham jismoniy holatga, ham uni tasvirlovchi so‘z ifodasiga to‘liq mos keladi.

God has set in operation a law that ensures guidance for everyone who wishes to be guided and who takes the necessary action to achieve that guidance. All this remains within the limits of choice given to human beings by way of a test. Within this law, when God wishes to guide a person, “He makes his bosom open wide with willingness towards self- surrender (to God).” (Verse 125) He thus receives the concept of surrendering himself to God with willingness and reassurance. Again, in accordance with God’s law that He leaves anyone who turns his back on guidance and closes his mind to it to his own devices, it is said of God that: “He causes his bosom to be tight and constricted.” (Verse 125) His mind is shut and he finds difficulty in accepting God’s guidance. He is just like one who “is climbing up into the skies.” (Verse 125) This is a mental state described in terms of a physical condition which combines difficult breathing, stress and the exhaustion which accompanies climbing up stage after stage into the skies. The very word chosen here to denote `climbing up’ imparts a sense of difficulty and strenuous physical effort. Thus, the whole scene is in perfect harmony both with the physical condition and the verbal expression describing it.