Al-An`ām (Ko'r bo'lishni afzal ko'rish) 20 - 32 - Qur'on soyasida

Al-An`ām (Ko'r bo'lishni afzal ko'rish) 20 - 32 - Qur'on soyasida | Quran Course

Ushbu yangi to‘lqin yana Qur’on haqiqatini inkor etuvchi va qiyomat hamda oxiratdagi hayotga ishonishdan bosh tortgan kofirlar bilan bo‘lgan kurashga qaytaradi. Biroq bu safar u ularning qat’iy inkorini tasvirlamaydi; ulardan oldin xuddi shunday munosabatda bo‘lgan avvalgi avlodlarning halok bo‘lganini ham eslatmaydi. Aksincha, ular inkor qilayotgan qiyomat kunidagi taqdirlarini va rad etayotgan keyingi hayotlarida ularga chektiriladigan jazoni eng jonli manzaralarda ularning ko‘z o‘ngiga qo‘yadi.

This new wave or round takes us back to the confrontation with the unbelievers who deny the truth of the Qur’ān and refuse to believe in resurrection and life after death. This time, however, it does not describe their stubborn rejection; nor does it remind them of the destruction of earlier generations who took the same attitude before them. Instead, it holds before their eyes their destiny on the Day of Resurrection which they deny, and the recompense they will be made to suffer in their next life which they refuse to accept, both described in the most vivid of scenes.

U'ularni barcha to'planganlarida shu narsalar bilan yuzma-yuz qiladi va ularning munosabatiga hayron bo'lib, ularga malomat dolu savollar beradi: "Endi qani o'sha sherik deb da'vo qilgan narsalaringiz?" (22-oyat) Ular qo'rquvga to'lib, o'z ojizliklarini anglagan holda, yordamsiz va sarosimada qoladilar. Ular Xudo nomi bilan qasam ichib, Uning yagona Rabbi ekanini tan oladilar: "Xudo, Rabbimiz nomi bilan qasam, biz Unga hech qachon sherik keltirmaganmiz." (23-oyat)

It confronts them with all this when they are gathered together, putting to them questions full of reproach, and loaded with amazement at their attitude: “Where, now, are those partners which you have been claiming?” (Verse 22) They are overwhelmed by fear, realising their weakness, helpless and bewildered. They swear by God, acknowledging that He is the only Lord: “By God, our Lord, we have never associated partners with Him.” (Verse 23)

Yana ular o‘tning oldida turib, o‘tmishdagi munosabatlari bilan yana bir bor yuzma-yuz kelishadi. Tashvishli, qo‘rqqan, tavba qilgan va qayg‘u-alam to‘la holda ular aytadilar: “Keni edi, biz qaytarilsak! Shunda biz Rabbimizning oyatlarini yolg‘onga chiqarmas edik, balki mo‘minlardan bo‘lar edik.” (27-oyat) Xuddi shu yuzma-yuz kelish ular Rabbilari huzurida yana takrorlanadi, uyat, qayg‘u va qo‘rquvdan ezilgan holda. U Zot, o‘z ulug‘ligi bilan, ulardan so‘raydi: “Bu haqiqat emasmi?” (30-oyat) Ular xokisorlik bilan javob beradilar: “Ha, albatta, Rabbimiz bilan qasamki!” (30-oyat) Ammo bu e’tirof ularga foyda bermaydigan darajada kech bo‘ladi, chunki God ularga shunday deydi: “Endi, imon keltirmaganliklaringiz sababli, azobni totib ko‘ringlar.” (30-oyat)

Once again they are confronted with their past attitude as they stand before the fire. Worried, afraid, repentant and full of sorrow, they say: “Would that we could return! Then we would not deny our Lord’s revelations, but would be among the believers.” (Verse 27) The same confrontation is repeated again as they stand before their Lord, overwhelmed by shame, sorrow and fear. He, in His majesty, will ask them: “Is this not the truth?” (Verse 30) They will humbly answer: “Yes, indeed, by our Lord!” (Verse 30) But this admission will have come too late to be of any benefit to them, for God will say to them: “Taste, then, the suffering in consequence of your having refused to believe.” (Verse 30)

Xuddi shu to'qnashuv qayta-qayta takrorlanadi, nihoyat ular hamma narsani yo'qotganlarini anglab yetadilar. Ular yuklarini orqalarida ko'tarib yuradilar, oxiratga ishonishdan bosh tortganlari va imkoniyatlarini barbod qilganlari uchun qayg'u bilan yig'laydilar.

The same confrontation is made time and again, until eventually they realise that they have lost everything. They carry their burdens on their backs, crying in grief for having refused to believe in the hereafter and for having squandered their chances.

Har bir sahnada dahshatli oqibat shunday ko'rsatiladiki, u qalblarni larzaga soladi. Bu ularning ko'z va ongini, ular inkor etayotgan Kitobda Allohning Elchisi taqdim etgan haqiqatga ochadi. Lekin avvalgi vahiylarni olganlar esa, o'z farzandlarini tanigandek, uning haqiqatini tanirlar.

Scene after scene the terrible outcome is shown in a way that shakes hearts. It opens both eyes and minds to the truth presented to them by God’s Messenger in the Book which they deny. However, those who have received revelations in the past recognise its truth, just like they know their own children.

“Biz kitob bergan kimsalar uni o‘z o‘g‘illarini tanigandek taniydilar. Lekin o‘z jonlarini zoye qilganlar esa hech qachon iymon keltirmaydilar.” (20-oyat) Qur’oni karim bir necha o‘rinda, ya’ni oldingi vahiylarni olgan kimsalar haqida shunday deydi:

“Those to whom We had given revelations know this as they know their own sons. But those who have squandered their own souls will never have faith.” (Verse 20) The Qur’ān mentions on several occasions that the people who received earlier revelations, i.e.

Yahudiylar va nasroniylar Qur’onni va Payg‘ambar Muhammad ﷺ xabarining haqqoniyligini, shuningdek, Qur’onning Xudo tomonidan unga nozil qilinganini tan oladilar. Ba’zan bu haqiqat ahli kitoblarga, ularning Payg‘ambar ﷺ va Islomga nisbatan dushmanona munosabati tufayli, ko‘rsatiladi. Ba’zan esa bu haqiqat arab mushriklariga aytiladi, shunda ular ahli kitobning vahiy mohiyatini to‘liq anglashini, Qur’onni tan olishini va Payg‘ambar Muhammad ﷺ Xudo unga xuddi o‘tgan payg‘ambarlarga yuqoridan xabarlar ato etganidek vahiy qilgani haqida gapirganda, faqat haqiqatni aytayotganini bilib olishlari uchun aytiladi.

the Jews and the Christians, recognize the Qur’ān and the truthfulness of the Prophet Muĥammad’s message as well as the fact that the Qur’ān was revealed to him by God. At times, the people of these earlier revelations are confronted by this fact because of their hostile attitude towards the Prophet and Islam. At other times, the Arab idolaters are told this so that they realize that the people of earlier revelations, are fully aware of the nature of revelation, recognize the Qur’ān and that the Prophet Muĥammad (peace be upon him) tells only the truth when he states that God revealed it to him in the same way as He bestowed messages from on high to earlier prophets.

Ushbu oyat Makkada nozil bo‘lgan bo‘lishi ehtimoli katta bo‘lgani uchun, uning oldingi vahiy egalariga murojaat qilishi bu oyatning butparastlarga qaratilganini ko‘rsatadi; unda oldingi vahiy egalari Qur’onni xuddi o‘z o‘g‘illarini tanigandek tanishlari ta’kidlanadi. To‘g‘ri, ularning ko‘pchiligi unga iymon keltirmaydi, ammo bu faqat ular o‘z nafslarini zoye qilganlari uchundir. Bu jihatdan ular ham bu dinni rad etgan va shu bilan o‘z nafslarini zoye qilgan johiliyat davridagi arablarga o‘xshaydilar. Oldingi va keyingi oyatlar ham butparastlar haqida gapiradi, bu esa uning Makka vahiysi ekanligi haqidagi qarashni kuchaytiradi.

Since this verse was most probably revealed in Makkah, its reference to the people of earlier revelations suggests that it was addressed to the idolaters, emphasizing that the people of earlier revelations recognize the Qur’ān as they recognize their own sons. It is true that the majority of them do not believe in it but this is only because they have squandered their own souls. In this, they are the same as the pagan Arabs who rejected this faith and, thereby, also squandered their souls. Both the preceding and following verses also speak of the idolaters, a fact which lends weight to the view that it is a Makkan revelation.

Qur’on sharhlovchilari odatda bu oyat ma’nosini shunday izohlaydilar: oldingi vahiylarga ega bo‘lgan kishilar Qur’onning haqiqatan ham Alloh tomonidan nozil qilinganini, Payg‘ambarning esa haqiqatan ham Allohning elchisi ekanini, unga Qur’on yuqoridan nozil qilinganini bilishadi. Bu, shubhasiz, oyat ma’nosining bir qismidir. Biroq, oldingi vahiylarga ega bo‘lgan kishilarning tarixiga va Islom diniga bo‘lgan munosabatiga bir nazar tashlasak, bu oyatning yana bir jihati borki, Alloh uni musulmon jamoasi to‘liq anglashini istaydi.

Commentators on the Qur’ān generally suggest that this verse means that the people of earlier revelations know that the Qur’ān is truly revealed by God, and that the Prophet was truly a messenger of God to whom the Qur’ān was bestowed from on high. This is undoubtedly part of the meaning of this verse. However, a glance at the history and attitude of the people of earlier revelations towards the Islamic faith indicates another aspect to the meaning of this verse which God wants the Muslim community to fully understand.

Qur’on bilan kelgan xabar ilohiy vahiy ekanini tan olganliklari sababli, avvalgi kitob egalari uning kuchli ta’sirini, shubhasiz nufuzini, undan kelib chiqadigan yaxshiliklarni, uning izdoshlariga beradigan turtkini hamda o‘rnatgan axloqiy qadriyatlari va tizimini to‘liq biladilar. Ular bularning barchasini hisobga oladilar va bu dinning targ‘ibotchilari bilan birga yashay olmasliklarini anglaydilar. Ular bu xabarning haqligini va o‘zlarining botilligini bilishadi. Ularga aniq ayonki, o‘zlari botgan johiliyat, ularning buzuq axloqi va tizimlari Islom tomonidan hech qachon kechirilmaydi.

Since the people of earlier revelations recognize the validity of the Qur’ān as a message revealed by God, they are fully aware of its powerful effect, undoubted authority, the goodness it produces, the impetus it gives to its followers, and the moral values and the system it establishes. They take all this into account and realise that they cannot co-exist with the advocates of this faith. They know the truth of this message and their own falsehood. It is clear to them that the jāhiliyyah into which they have sunk and their deviant morals and systems cannot be tolerated by Islam.

Shuning uchun ularning johiliyyasi bilan Islom o‘rtasidagi kurash muqarrar bo‘lib, u Yer yuzida Xudoning hokimiyati ustun kelguniga qadar, barcha odamlar ustidan g‘alaba qozonguncha davom etadi. Xudo unga ilgari ko‘rgan ikkita mo‘jizaning shunday turidan to‘qqizta mo‘jizaviy belgi bilan yordam berishni va'da qildi. Shu o‘rinda Musoga ham uning vazifasi haqida aytiladi, bunga u shunday tayyorgarlik bilan sazovor bo‘lgan. “[Bu] Fir’avn va uning qavmi uchun to‘qqiz belgidan biridir. Ular fosiq qavm.” (12-oyat)

Hence, the battle between their jāhiliyyah and Islam is inevitable and it will continue to rage until God’s authority prevails on earth and all people spened was another miracle. God promised to support him with nine miraculous signs of the type of which he had just seen two. At this point Moses is also told of his assignment, for which he has been given such preparation. “[This is one of] the nine signs for Pharaoh and his people. They are wicked people.” (Verse 12)

Bu yerda the Oops, I see the text you sent begins with a fragment that's garbled ("Here, the" followed by a long run of spaces and then "ng full knowledge of it"). Since I can only translate text as it appears, I'll translate the readable part exactly as written: ng full knowledge of it. Bu din – Islom – botilni yo‘qotish, johiliyyatni barham berish va Xudoning hokimiyatini o‘ziga olganlarni qaytarishga intiladi. Uning maqsadi – insoniyatni faqat Xudoga bo‘ysundirishdir. Ular esa uni shunchaki ilmiy mashg‘ulotga, jonsiz tadqiqotga va ilohiyot hamda diniy bahslardagi behuda nutqqa aylantirishga harakat qiladilar. Ular islomiy tushunchalarni Islom tabiatiga begona shakl va ranglarga solishning yo‘llarini va vositalarini izlaydilar, uning ahliga e’tiqodlari hurmat qilinayotgandek xayolni uyg‘otadilar. Shuningdek, e’tiqod keskin zaiflashganda qolgan bo‘shliqni boshqa tushuncha va qaygularga to‘ldirish uchun tinimsiz ishlaydilar. Bularning barchasi musulmonlarning qalbidan imonning hissiy izlarini yo‘qotish uchundir.

Here, the ng full knowledge of it. This religion of Islam moves to destroy falsehood and jāhiliyyah and repel those who usurp God’s authority. Its aim is to make mankind submit to God alone. They, however, try to reduce it to a mere academic exercise, lifeless research and futile discourse in divinity and theology. They try to find ways and means to mould Islamic concepts in forms and colours that are alien to the nature of Islam, raising in front of its people the delusion that their faith is respected. They also work tirelessly to fill the vacuum that remains when faith is drastically weakened with other concepts and concerns. All this, so as to remove the sentimental traces of faith from the hearts of Muslims.

Avvalgi vahiylarga ega bo‘lgan kishilar bu Islom dinini chuqur o‘rganadilar, ammo ular bunday o‘rganishni haqiqatni izlash uchun yoki uning izdoshlariga adolatli bo‘lish uchun amalga oshirmaydilar, ba’zi sodda musulmonlar esa sharqshunosning Islom haqida yaxshi bir so‘zga duch kelganida shunday o‘ylaydilar. Ular bu dindagi zaif nuqtani topishni niyat qilganlar, shu orqali uni tugatishni umid qiladilar. Ular uning odamlarning qalbi va ongiga kirish qobiliyatini to‘sishni xohlaydilar. Ular unga qarshi qanday turish eng yaxshi bo‘lishini va uning usullaridan qanday foydalanib, o‘rniga bo‘sh tushunchalarni qo‘yish mumkinligini bilmoqchi bo‘ladilar. Ana shu maqsadlarga erishish uchun ular Islomni to‘liq o‘rganadilar, hatto uni o‘z farzandlarini tanigandek taniydigan darajagacha. Bunni bilish va o‘z dinimizni o‘z farzandlarimizni bilganimizdek biladigan kishilar bo‘lishimiz kerakligini anglash bizning burchimizdir.

The people of earlier revelations study this religion of Islam in depth, but they do not undertake such a study in search of the truth, or to be fair to its followers, as some naive Muslims think when they come across a good word about Islam by an Orientalist. They are out to discover a vulnerable point in this religion through which they hope to put an end to it. They want to block its ability to enter into people’s hearts and minds. They want to know how best to resist it and how to utilize its methods in order to substitute for it some hollow concepts. It is to achieve these goals that they study it in full, to the extent that they recognize it as they do their own children. It is our duty to know this and to realise that we should be the ones who know our own faith as we know our own children.

Islam tarixining o‘n to‘rt asrlik davri Qur’onning ushbu oyatidagi haqiqatni tasdiqlaydi: “Biz kitob bergan kishilar uni o‘z o‘g‘illarini tanigandek taniydilar.” (20-oyat) Bu haqiqat, ayniqsa, bizning davrimizda yanada yaqqol namoyon bo‘ladi: hozir Islom haqida chet tillarida haftasiga o‘rtacha bir kitob yoziladi. Bu tadqiqotlarning barchasi avvalgi vahiylarga ega bo‘lgan xalqlarning dinimiz, uning mohiyati, tarixi, kuchli tomonlari hamda uni qarshilik ko‘rsatish va buzib talqin qilish usullarini chuqur bilishidan dalolat beradi. Aytish kerakki, bu mualliflarning aksariyati niyatlarini ochiq bayon qilmaydi, chunki ular Islomga ochiq hujum qilinganda har doim qarshilik uyg‘onishini biladi. Ular imperializm timsolidagi qurolli tajovuzni qaytarish uchun ko‘tarilgan harakatlar diniy asosga ega bo‘lganini tushunadi. Hatto Islomga aqliy hujum ham odamlarni uni himoya qilishga safarbar qiladi. Shu sababli ko‘pchilik ular yanada yovuz usullarga murojaat qiladi: zaharli g‘oyalarini taqdim etishdan oldin o‘quvchilarning ishonchini qozonish uchun bu dinni maqtaydi. “Bu din buyuk”, deydi ular, “lekin u zamonaviy tsivilizatsiya bilan teng bo‘lishi uchun o‘z tushunchalari va tizimlarini rivojlantirishi kerak. U ijtimoiy amaliyotdagi, hukmronlik usullaridagi va axloqiy me’yorlardagi yangi o‘zgarishlarga qarshi chiqmasligi kerak. U faqat shaxsiy iymon shaklida namoyon bo‘lishi, amaliy hayotimizni tartibga solish uchun zamonaviy tsivilizatsiyaning nazariyalari, amaliyotlari va tajribalarini qoldirishi lozim. Shunday qilib, u soxta hukmdorlar nima farmon bersa, o‘shaga barakot ato etishi kerak. Shunda u buyuk bo‘lib qoladi.”

The history of fourteen centuries of Islam gives credence to the fact stated in this verse of the Qur’ān: “Those to whom We had given revelations know this as they know their own sons.” (Verse 20) This fact, however, appears most true in this period of history, when we see that an average of one book a week is written about Islam in a foreign language. All this research testifies to the thorough knowledge of the people of earlier revelations of our religion, its nature, history, strengths and the methods to resist and distort it. Needless to say, most of these authors do not state their intentions openly because they realise that an open attack on Islam has always provoked resistance. They are aware that the movements that rose up to repel armed aggression against Islam, represented in imperialism, had a religious basis. Even an intellectual attack on Islam is bound to make people rally to its defence. Hence, most of them resort to more wicked methods, praising this religion in order to win the confidence of their readers before presenting their poisonous ideas. This religion, they tell us, is great; but it has to develop its concepts and systems in order to match those of modern civilization. It must not object to recent developments in social practices, methods of government and moral standards. It should demonstrate itself in the form of personal faith leaving the theories, practices and experiences of modern civilization to regulate our practical lives. In this way, it would give its blessings to whatever false lords decree. As such, it would remain great.

Bunday mualliflar xolislik va holislik taassurotini yaratish uchun Islomning kuchli tomonlarini ulug'lashga ham harakat qiladilar. Biroq ular aslida o'z xalqlarining e'tiborini Islomning kuchli tomonlariga qaratmoqdalar, toki kelgusida hujumlarini qayerga yo'naltirishni va Islomni butunlay bostirish yo'llarini bilib olsinlar.

Such authors try further to give an impression of fairness and objectivity by extolling the strengths of Islam. They, however, are simply drawing the attention of their own people to Islam’s strengths so that they know where to direct their attacks in future and how to suppress Islam altogether.

Qur’on sirlari, uni tushunishga va uning ma’nolarini chuqur o‘ylashga intilgan ergashuvchilariga doimo ochilib boraveradi. Ammo ular imon jangiga tarix saboqlari bilan qurollangan holda, hozirgi zamonning to‘liq ahamiyatini anglagan holda va haqiqatni ko‘rsatish hamda yo‘limizni yoritish uchun Xudo bergan nur bilan jihozlangan holda kirishlari lozim.

The secrets of the Qur’ān will continue to reveal themselves to its followers, as long as they try to understand it and contemplate its leanings. They, however, should go into the battle of faith armed with the lessons of history, aware of the full significance of the present and equipped with the light God has provided in order to show us the truth and enlighten our way.

{Kim Allohga yolg'on to'qigan yoki Uning oyatlarini inkor etgan kishidan ko'ra zolimroq kim bor? Albatta, zolimlar najot topmaydilar.} Bir kuni Biz ularning hammasini bir joyga to'playmiz, so'ngra Allohga sherik keltirganlarga aytamiz: Note: the Qur'an verse must keep Allah's name as it appears in the verse, so I have followed the translation convention for the text inside braces and not replaced the Qur'anic wording. Since the verse should be presented as Qur'an text rather than the translator's rendering, it may be better to check it against a standard Uzbek Qur'an translation.

Who is more wicked than one who invents a falsehood about God or denies His revelations? The wrongdoers shall never achieve success. One day We shall gather them all together, then We shall say to those who associate partners with God:

«Qani, endi siz da'vo qilib kelgan sheriklaringiz qayerda?» U paytda ularning bahonalari bo'lmaydi, faqat: «Rabbimiz bo'lgan Alloh haqqi, biz hech qachon Unga sherik keltirmaganmiz», deyishdan boshqa narsa qolmaydi. «Qarang, ular o'zlariga qanday yolg'on gapirdilar va o'zlari to'qigan narsalar ularni tark etdi». (21-24-oyatlar)

“Where, now, are those partners which you have been claiming?” They will have no contention then other than to say, `By God, our Lord, we have never associated partners with Him. “Behold how they have lied to themselves and how they have been forsaken by whatever they have fabricated. (Verses 21-4)

Ushbu oyatlar mushriklarning xulq-atvori va amallarini, ularni Alloh taolo nazari bilan, ularning ko‘z oldiga qo‘yadi. U ularning Alloh ustidan yolg‘on to‘qiyotganlari, ularning yomon ish qilganliklari haqiqatini qayd etuvchi savol bilan boshlanadi. Ular Uning dinига ergashayotganliklarini, Ibrohim payg‘ambar tabligh qilgan din ekanini da’vo qiladilar. Yana ular go‘sht, ovqat va ibodat marosimlari borasida halol yoki harom deb belgilagan narsalari — bu haqda 136-140-oyatlarda batafsil aytiladi — Alloh tomonidan buyurilgan, holbuki, ular buyurilmagan. Xuddi shunday, bugungi kunda o‘zlarini musulmon deb ataydigan ba’zi kishilar ham Muhammad ﷺ tabligh qilgan ilohiy dinga ergashayotganliklarini yolg‘on da’vo qiladilar. Haqiqatda esa ular o‘zlari qonun-qoidalar joriy qiladilar, vaziyatlar yaratadilar va qadriyatlar o‘rnatadilar, shu orqali Alloh vakolatini o‘zlariga da’vo qiladilar. Ular bu barcha ixtiro qilingan narsalarning ilohiy dindan boshqa narsa emasligini aytadilar. Do‘zax uchun o‘z dinlarini sotib yuborgan ba’zi kishilar ham ularning yolg‘on da’volarini tasdiqlaydilar. Ular, shuningdek, Payg‘ambar ﷺ olib kelgan ilohiy vahiylarni rad etadilar, ularning haqligini inkor qilib, ular yuqoridan nozil qilinmagan deb da’vo qiladilar. Aksincha, ular johiliyat ichida botgan o‘z amallarini Alloh tomonidan ma’qullangan deb hisoblaydilar. Bularning hammasi bugungi kunda ham ko‘p jamiyatlarda davom etmoqda.

These verses place in front of the idolaters’ eyes the truth of their attitudes and practices, as they are viewed by God Almighty. It begins with a rhetorical question to establish the fact of their wrongdoing as they fabricate lies against God. They profess to follow His faith, as preached by the Prophet Abraham. They further allege that what they make lawful or forbidden of meat, food and worship rituals, which will be detailed in Verses 136-40, have been ordered by God, when they have not. Similarly, some of those who describe themselves as Muslims today falsely claim to follow the Divine faith preached by the Prophet Muĥammad (peace be upon him). The fact is that they enact rules and laws, bring about situations and establish values by which they claim for themselves God’s authority. They allege that all these inventions are nothing other than the divine faith. Some people who have bartered away their faith for a dwelling in hell also endorse their false claims. They also reject the divine revelations which the Prophet brought them, deny their truth, claiming that they have not been bestowed from on high. Conversely, they claim that their own practices, immersed in jāhiliyyah, have been sanctioned by God. All this still happens today in many societies.

Xudo bunday ishlarni qoralaydi va ularni eng katta zulm deb ta'riflaydi: "Allohga yolg'on to'qigan yoki Uning oyatlarini yolg'on deb bilgandan ko'ra zolimroq kim bor? Zolimlar hech qachon najot topmaydilar" (21-oyat). Bu yerda shirkni zulm deb atash uning eng dahshatli qiyofasini yanada kuchaytirish uchun qilingan. Darhaqiqat, bu Qur'onda shirkka eng ko'p berilgan ta'ifdir. Bundan tashqari, bu to'g'ri, chunki shirk haqiqatga, insonning o'ziga va umuman insoniyatga qarshi qilingan zulm amalidir. U Xudoning yagona, shariksiz ibodat qilinish haqqiga qarshi tajovuzdir, shuningdek, shirk qiluvchini halokatga olib borgani uchun o'ziga qarshi tajovuzdir. U insoniyatga ham tajovuzdir, chunki odamlar faqat Xudoga bo'ysunish yo'lidan chetga burilib, inson hayotini butunlay vayron qiladigan tuzumlar va sharoitlarni qaror toptirishga majbur qilinadi. Shunday qilib, shirk olamlar Rabbisi ta'riflaganidek, katta zulmdir. Ammo na shirk, na mushriklar hech qanday muvaffaqiyatga erishmaydilar: "Zolimlar hech qachon najot topmaydilar" (21-oyat). Bu yerda Xudo shirkning va mushriklarning, ya'ni zulmning va zolimlarning to'liq haqiqatini va oxirgi natijasini bayon etadi. Ba'zi kishilarning qisqa muddatda erishgan farovonligini ko'rib, bu muvaffaqiyat yoki omad deb bo'lmaydi, chunki bu oxir-oqibat halokatga olib keladigan qisqa muddatli holatdir. Xudodan ko'ra rostgo'y kim bo'lishi mumkin?

God denounces all this and describes it as the worst injustice: “Who is more wicked than one who invents a falsehood about God or denies His revelations? The wrongdoers shall never achieve success.” (Verse 21) Reference is made here to idolatry as injustice in order to enhance its most horrible image. Indeed, it is the most frequent description of idolatry in the Qur’ān. Moreover, it is accurate since idolatry is an act of injustice perpetrated against the truth, against oneself and against mankind in general. It is an offence against God’s own right to be worshipped alone, without partners, and against oneself as it leads the perpetrator to ruin. It is also an offence against mankind who are thus led away from the path of submission to God alone in order to establish regimes and conditions that ruin human life altogether. As such, idolatry is a great injustice, as it is described by the Lord of all the worlds. Neither idolatry nor the idolaters will, however, achieve any success: “The wrongdoers shall never achieve success.” (Verse 21) Here God states the full facts and the end result of idolatry and the idolaters, or injustice and the wrongdoers. What short-sighted people may see of the affluence that some enjoy in the short run cannot be described as success or prosperity because it is no more than a short-lived situation which leads to eventual ruin. Who can be more truthful than God?

Ularning zarar ko'rganliklarining bir misoli sifatida, Qiyomat kunidagi ahvollari juda jonli tarzda bayon etilgan: «Bir kun Biz ularning hammasini to'playmiz, so'ng Allohga sherik keltirganlarga aytamiz: "Endi da'vo qilib yurgan sherikларингиз qani?"»

As an example of their loss, their situation on the Day of Resurrection is described very vividly: “One day We shall gather them all together, then We shall say to those who associate partners with God: ‘Where, now, are those partners which you have been claiming.?

Ularning o‘zlari uchun na bahona, na tortishuv qoladi; faqat: «Alloh bilan qasamki, Rabbimiz, biz hech qachon Unga sherik keltirmaganmiz», deyishadi. Qarang, o‘zlariga qanday yolg‘on gapirdilar va o‘ylab topgan narsalari ularni qanday tark etdi.” (22–24-oyatlar)

They will have no contention then other than to say, ‘By God, our Lord, we have never associated partners with Him.’ Behold how they have lied to themselves and how they have been forsaken by whatever they have fabricated.” (Verses 22-4)

Xudoga sherik keltirishning ko'plab shakl va turlari, shuningdek, shirk keltiruvchi mushriklar mavjud. Oddiy tasavvur, ya'ni odamlarning haykallar, toshlar, daraxtlar va boshqalarga sig'inishi, shirkning yagona shakli emas. Mohiyatan, Xudoga sherik keltirish — Xudoning yagona zotiga xos bo'lgan sifatlardan birortasini boshqalarga ham tegishli deb e'tirof etishdir, bu sifat Uning ish va voqealarni boshqarishi yoki taqdirlarni belgilashiga, yoxud ibodat marosimlarini ado etishga, yoki odamlar tomonidan yaratilgan qonunlarni joriy etish va amalga oshirishga tegishli bo'lishidan qat'i nazar. Bularning barchasi turli xil sherik keltirgan kofir guruhlar tomonidan amalga oshiriladigan shirk shakllaridir.

There are numerous forms and types of idolatry and idolaters and the partners they associate with God. A naïve image of people worshipping statues, stones, trees, etc. is by no means the only form j of idolatry. In essence, associating partners with God is to acknowledge any one of the qualities attributable to God alone as belonging to others as well, whether such quality relates to His conduct or control of events, destinies, or to the offering of worship rituals, or to the enactment and implementation of man-made laws. All these are forms of idolatry practised by different groups of unbelievers who associate different forms of partners with God.

Qur'on bu shakllarning barchasini shirk yoki butparastlik deb ta'riflaydi. U Qiyomat kunidan shunday manzaralarni tasvirlaydiki, ularning ko'pchiligini namoyon etadi va turli xil shirkning taqdiri hamda jazosi bu dunyoda ham, oxirat hayotida ham bir xil ekanini ko'rsatadi.

The Qur’ān describes all these forms as polytheism or idolatry. It portrays scenes from the Day of Judgement which depict many of these and show that the destiny and punishment of different types of idolatry are the same in this life and in the life to come.

Johiliya davridagi arablar har xil turdagi butparastlikning barchasini qilar edilar. Ular Xudoning ba'zi yaratiqlari voqealarning kechishi va taqdirlarni belgilashda ta'sirga ega, deb ishonar edilar — Xudo uchun majburiy bo'lgan shafoat orqali. Bular farishtalar edi.

The pagan Arabs used to practise all types of idolatry. They believed that some types of God’s creation have a say in the conduct of events and the determination of destinies, through intercession which is binding on God. These were the angels.

Boshqalar, masalan jinlar, ularga zarar yetkazish qobiliyatiga ega, deb da'vo qilishardi — ular o'z xohishi bilan harakat qilsinmi yoki sehrgarlar va folbinlar tomonidan boshqarilsinmi, farqi yo'q. Ular, shuningdek, ota-bobolarining ruhlariga ham qobiliyatlar nisbat berishardi. Butlar esa bu barcha mavjudotlarning ramzi edi. Ular folbinlarga bu butlar bilan gaplasha olish qobiliyatini isnod qilishardi, butlar esa o'z navbatida taqiq yoki ruxsat haqidagi hukmlarini chiqarar edi. Haqiqat shuki, folbinlarning o'zlari Ollohga shерik qilgan sheriklar edi.

Others, like the jinn, they claimed, had the ability to harm them, whether they acted on their own initiative or were manipulated by sorcerers and fortune-tellers. They also assigned abilities to the spirits of their forefathers. Idols were symbols of all these creatures. They attributed to fortune-tellers the ability to talk to these idols which would then issue their decrees of prohibition or permissibility. The truth, then, was that the fortune-tellers themselves were the partners they associated with God.

Butparastlik bir necha shakllarda amalga oshirilgan: bu butlarga ibodat marosimlarini bajarish va ularga qurbonliklar keltirish bo‘lib, aslida bu qurbonliklar rohiblar va folbinlarning o‘ziga borardi. Ba'zilari forslardan voqealar kechishida sayyoralarning ta'siri bor, degan e'tiqodni olgan va shu sababli marosimlarini ularga qaratgan. Yana bir turdagi butparastlik ham bor edi: ular rohiblari va taniqli kishilari orqali o‘zlari uchun Xudo rozi bo‘lmagan qonunlar joriy qilar edilar. Bu qonunlar Xudoning qonuni ekanini da'vo qilar edilar, xuddi bugungi kunda ba'zi odamlar shunday qilayotganidek.

Idolatry was practised in the form of addressing worshipful rituals to those idols and presenting offerings to them, which actually went to the monks and fortune- tellers themselves. Some borrowed from the Persians the belief that planets have a say in the running of events and, therefore, they addressed their rituals to them. They also practised a third type of idolatry by enacting for themselves, through their monks and notables, laws of which God does not approve. They used to claim that these represented God’s law in the same way as some people do today.

Bu yig'ilish va yuzlashuv sahnasida shirk keltiradigan barcha turdagi mushriklar Olloh bilan birga sherik qilgan narsalari haqida so'roq qilinadi. Bu boshqa ilohlar esa hech qayerda ko'rinmaydi, ularning ibodat qiluvchilariga hech narsa foyda berolmaydi: "Bir kun Biz ularning hammasini to'playmiz, so'ngra Olloh bilan birga sherik qilganlarga aytamiz: "Endi qani, da'vo qilib kelgan sheriklaringiz?"" (22-oyat). Biz bu manzarani deyarli o'z ko'zimiz bilan ko'rgandek bo'lamiz: barcha mavjudotlarning yig'ilishi va javob berilmaydigan savol.

In this scene of gathering and confrontation, all types of idolaters are questioned about the partners they associate with God. These other deities are nowhere to be seen, nor can they avail their worshippers of anything: “One day We shall gather them all together, then We shall say to those who associate partners with God: ‘Where, now, are those partners which you have been claiming.’“ (Verse 22) We almost behold the scene with our own eyes: the gathering of all creatures and the question to which no answer is given.

Ulkan manzara o'z ta'sirini ko'rsatadi: insoniy tabiat uni ko'r qilgan barcha narsalardan xalos bo'ladi va Xudo bilan hech qanday sherik bo'lmaganini anglaydi. Ular o'z sinovlariga yuzlanishlari va haqiqatni hammaning ko'z o'ngida namoyon qilishlari kerak. O'sha dahshatli holatda ularning aytadigan gapi faqat shu bo'ladi: “Xudo, Rabbimiz, bilan Xudoga hech qachon sherik keltirmaganmiz.” (23-oyat) Haqiqatni anglagach, ular o'tmishlarini butunlay tark etadilar va faqat Xudoning Rabbiyligini tan oladilar. Kech bo'lganda, o'zlarining butparastligidan voz kechadilar. Haqiqatni tan olishlari ularni qutqara olmaydi, chunki bu amal qilish vaqti emas, mukofot yoki jazo vaqtidir. Ular hayotga qaytarilmaydilar, aksincha, dunyoda qilgan ishlariga yuzlanadilar. Payg'ambar ﷺ ularning ahvoliga hayratlanishga chaqiriladi, chunki Xudo ular Unga sherik keltirganlarida o'zlarini aldaganlarini bildiradi, holbuki Xudoning hech qanday sherigi yo'q. Qiyomat kunida ularning yolg'oni ularni tark etadi va ular haqiqatni tan olishdan boshqa iloj topmaydilar: “Qarang, ular o'zlariga qanday yolg'on gapirdilar va o'ylab topgan narsalari ularni qanday tark etdi.” (24-oyat)

The awesome scene has its effect: human nature is rid of all that has blinded it and it realises that no partners with God have ever existed. They have to face up to their test and to make the truth appear before all. In that awesome situation, they will have no contention other than to say: “By God, our Lord, we have never associated partners with Him.” (Verse 23) As they realise the truth, they abandon their past in total and acknowledge the Lordship of God alone. They disown their idolatry when it is too late. Their acknowledgement of the truth cannot save them because it is time for reward or punishment, not for action. They cannot go back to life, rather they are faced with what they used to do during their life on earth. The Prophet is invited to wonder at their situation as God states that they have lied to themselves when they associated partners with God, for He has no partners. On the Day of Judgement, their falsehood fails them and they have no option but to acknowledge the truth: “Behold how they have lied to themselves and how they have been forsaken by whatever they have fabricated.” (Verse 24)

Men bu oyatlarning Qiyomat kunidagi qasamlari haqida eng mantiqiy deb topgan talqinim shu: ular Alloh huzurida, Unga hech narsani sherik qilmaganliklariga qasam ichadilar. O'sha kuni ular Alloh oldida biror yolg'on so'zlashga jur'at etmaydilar va ataylab yolg'on qasam icholmaydilar. O'sha kuni ular Allohdan hech narsani yashirmaydilar. Shunchaki, ularning fitrati haqiqatni o'zicha ko'radi va yolg'on ularning his-tuyg'ularida hech qanday iz qoldirmaydi. Shu sababli, Allohning ularni o'z nafslariga qilgan yolg'onlari haqida ajablanishga chaqirishi ham shundan kelib chiqadi; o'sha kuni bu yolg'onlar ularning qalbi va his-tuyg'ularida hech qanday iz qoldirmaydi. Allohning so'zlarining ma'nosini Alloh eng yaxshi biladi. Bu yerda biz faqat mumkin bo'lgan bir talqinni keltiramiz.

This is the interpretation I find most logical concerning their oaths on the Day of Judgement, made in the presence of God, that they did not associate partners with Him. On that Day they dare not utter any falsehood against God and cannot make a false oath deliberately. On that Day, they hide nothing from God. It is simply that their nature sees the truth for what it is and falsehood leaves no trace whatsoever in their senses. Hence, the invitation by God to wonder at their lies to themselves which, on the Day of Judgement, leave no mark on their minds or senses. God knows best the meaning of His words. Here, we only present a possible interpretation.

Sura davomida ba'zi kofirlarning Qur'onni tinglayotganda o'z ongini qat'iy ravishda yopib qo'yishlari tasvirlanadi. Uni butunlay rad etishga qaror qilgan ular Payg'ambar ﷺ bilan bahslashib, Qur'on avvalgilarning shunchaki afsonalari ekanligini da'vo qiladilar.

The sūrah goes on to describe how some of the unbelievers stubbornly block their minds as they listen to the Qur’ān. Having resolved to reject it altogether, they argue with the Prophet alleging that the Qur’ān is nothing but fables told by the ancients.

Ular undan yuz o‘giradilar va boshqalarni ham uni tinglashdan qaytaradilar. Qur’on ularning bu dunyodagi munosabatini bayon qilgach, ularning fojiali holatini tasvirlaydi: ular do‘zax oloviga yuzlantirilib turg‘iziladilar, o‘z taqdirlarining dahshatini ko‘radilar, ojiz va hech kimning yordamisiz qoladilar. Ular qila oladigan yagona ish — o‘sha qarashlari va amallarini, ularni bu dahshatli oqibatga olib kelgan narsalarni o‘zgartirish uchun dunyoga qaytishni orzu qilishdir. Biroq ularning bu orzulari past va bolalarcha deb rad etiladi.

They turn away from it and they forbid others to listen to it. Having depicted the attitude they adopt in this life, the Qur’ān describes their miserable state as they are made to stand before the fire of hell, facing the horror of their destiny, powerless, and without support. The only thing they can do is wish to go back to life in order to change those views and practices which led them to this horrible end. Their wishes, however, are rejected as petty and childish.

Ularning ba'zilari sizga quloq soladi. Ammo Biz ularning dillariga, sizning aytganlaringizni tushunishlariga to'siq bo'ladigan pardalar qo'ydik va quloqlariga og'irlik solib qo'ydik. Ular har qanday oyatni ko'rsalar ham, unga ishonmaydilar. Ular sizning oldingizga siz bilan bahslashish uchun kelganlarida, kofirlar: "Bu avvalgilarning afsonalaridan boshqa narsa emas", deydilar. Ular boshqalarni buni tinglashdan qaytaradilar va o'zlari ham undan uzoqlashadilar. Ular faqat o'z jonlariga zarar keltiradilar, lekin buni sezmaydilar. Ularni olovning oldiga turg'izilgan paytda ko'rsangiz edi! Ular: "Qani edi, qaytarilsak! Unda Rabbimizning oyatlarini yolg'on deb bilmas edik va mo'minlardan bo'lgan bo'lar edik", deydilar. Haqiqatan, ular ilgari yashirgan narsalari ularga oshkor bo'ladi; agar qaytarilsalar, ular taqiqlangan narsalarga yana qaytadilar. Albatta, ular yolg'onchilardir.

“Some of them listen to you. But over their hearts We have laid veils which prevent them from understanding what you say, and into their ears, deafness. Were they to see every sign, they would still not believe in it. When they come to you to contend with you, the unbelievers say: “This is nothing but fables of the ancients.” They forbid [others] to listen to it and go far away from it. They ruin none but themselves, though they do not perceive it. If you could but see them when they will be made to stand before the Fire! They will say: “Would that we could return! Then we would not deny our Lord’s revelations, but would be among the believers”. Indeed, that which in the past they used to conceal will manifest itself to them; and if they were to return to life they would go back to that which they have been forbidden. They are indeed liars.

(Oyatlar 25-8)

(Verses 25-8)

Bu yerda ikki qarama-qarshi manzara bor: biri bu dunyoda o‘jar rad etish bilan tavsiflanadi, ikkinchisi esa oxiratda chuqur pushaymon holatidir.

Here, we have two contrasting scenes: the one in this life is characterized by stubborn rejection, while the other, in the hereafter, is a situation of profound regret.

Ular inson fitratini uyg‘otishga yordam berish uchun shunday tasvirlanadi, inson fitrati esa uzoq vaqt zanglab qolgan. Agar inson fitrati Qur’onga ochilib, uning xabarini tafakkur qilsa, dahshatli taqdirdan xalos bo‘lish imkoniga ega bo‘lardi.

They are portrayed in such a way so as to help awaken human nature that has been left to rust for a long time. If only human nature would open up to the Qur’ān and reflect on its message, it would gain the chance to be spared a fearful destiny.

"Ulardan ba'zilari sizni tinglaydi. Lekin Biz ularning qalblari ustiga shunday pardalar qo'yganmizki, ular sizning gapingizni tushunmaydilar, quloqlariga esa og'irlik solganmiz. Agar ular har bir oyatni ko'rsalar ham, unga ishonmaydilar." (25-oyat) Bu oyat aynan tinglaydigan, ammo tushunmaydigan ma'lum bir turdagi odamlarning holatini tasvirlaydi, go'yo ularda uni anglaydigan aql ham, eshitadigan quloq ham yo'qdek. Bunday odamlar istalgan zamonda va istalgan joyda bo'lishi mumkin. Ularning aytilayotgan gapni tinglashi hech qanday ta'sir ko'rsatmaydi. Ularning quloqlari ishlamaydi va fahmlari muhrlangan bo'ladi, shuning uchun eshitgan gapining ma'nosi ularda aks etmaydi.

“Some of them listen to you. But over their hearts We have laid veils which prevent them from understanding what you say, and into their ears, deafness. Were they to see every sign, they would still not believe in it.” (Verse 25) This is a description of a particular type of people who listen but do not understand as if they do not have minds to help them comprehend, or ears to help them hear. This type of person may exist any time, anywhere. Their listening to what is being said has no effect whatsoever. Their ears do not function and their comprehension is sealed, so that the meaning of what they hear does not register with them.

“Agar ular har bir oyatni ko‘rsalar ham, unga baribir iymon keltirmaydilar. Ular sizning oldingizga tortishish uchun kelganlarida, kofirlar: «Bu avvalgilarning afsonalaridan boshqa narsa emas», deydilar.” (25-oyat)

“Were they to see every sign, they would still not believe in it. When they come to you to contend with you, the unbelievers say: This is nothing but fables of the ancients.” (Verse 25)

Ularning ko'zlari ochiq, lekin ular ko'rmayotgandek tuyuladi, yoki ular ko'rgan narsa ularning aqllariga hech qanday xabar yetkazmaydi.

Their eyes are open, but they do not seem to see, or what they see delivers no message to their minds.

Ularga nima bo'ldi, o'zi? Ularni javob berishdan nima to'sib turibdi, holbuki ularda quloq, ko'z va aql bor? Alloh taolo bizga shunday deydi: "Biz ularning qalblariga, sizning so'zingizni tushunmasliklari uchun, pardalar qo'ydik va quloqlariga og'irlik solib qo'ydik. Agar ular har qanday mo''jizani ko'rsalar ham, unga iymon keltirmaydilar." (25-oyat) Demak, Alloh irodasi bilan ularning idrok qilish qobiliyati haqiqatni anglashga ojiz qolgan va eshitish qobiliyati ishlamay qo'ygan. Shunday ekan, biz Allohning irodasi ortida turgan hikmatni tushunishga harakat qilishimiz lozim.

What has happened to them, then? What prevents them from responding when they have ears, eyes, and minds? God tells us: “Over their hearts We have laid veils which prevent them from understanding what you say, and into their ears, deafness. Were they to see every sign, they would still not believe in it.” (Verse 25) It is God who has willed that their faculty of comprehension remains unable to grasp the truth and that their hearing does not function. We should try, then, to understand the wisdom behind God’s will.

Xudo, Uning ulug‘ligi cheksiz, aytadi: “Bizning yo‘limizda kurashganlarni, albatta, Biz O‘zimizga olib boradigan yo‘llarga hidoyat qilamiz.” (29: 69) U yana aytadi: “Nafsga va uni durust qilib yaratganiga qasam, unga fojirlik va taqvoni ilhom qilganiga. Uni poklagan kishi najot topdi, uni ko‘mib qo‘ygan kishi esa ziyon ko‘rdi.” (91: 7-10) Xudoning irodasi shundaki, Uning hidoyatiga ergashishga intilganlarni hidoyat qiladi va o‘z nafsini buzuqlikdan poklagan har bir kishi muvaffaqiyatga erishadi. Ular na hidoyatni izladilar, na tabiiy sezgilarini ishga solishga harakat qildilar. Odamlarga Xudo ularni hidoyat qilishi va to‘g‘ri javob berishlariga yordam berishi uchun bajarishlari kerak bo‘lgan ikki narsa aynan shulardir. Ular o‘z tabiatlarini harakatsiz holatga keltirish bilan boshladilar va natijada Xudo ular bilan Uning hidoyati orasiga parda tortdi. Shunday ekan, odamlar dastlabki munosabatlari va harakatlarining oqibatlarini o‘zlari ko‘tarishlari Xudoning irodasidir. Hamma narsa Xudoning irodasi bilan sodir bo‘ladi. Hidoyat izlaganlarni hidoyat qilish va o‘zlarini poklashga mehnat qilganlarga muvaffaqiyat berish Uning irodasidir. Shuningdek, Uning xabaridan yuz o‘girganlarning qalbi va ongiga pardalar tortish, ularni ko‘rgan belgilariga nisbatan kar va befarq qilib qo‘yish ham Uning irodasidir. Gunoh va kufrlari uchun javobgarlikni Xudoning irodasiga yuklashga uringanlar, albatta, soxta da’vo qilgan bo‘ladilar. Xudo ularning da’volarini bayon qilib, rad etib, ularga haqiqatni bildiradi: “Shirk keltirganlar aytadilar: ‘Agar Xudo xohlaganida, na biz, na ota-bobolarimiz Undan boshqaga sig‘inmagan bo‘lar edik va Uning amrisiz hech narsani harom qilmagan bo‘lar edik.’ Ulardan oldin yashaganlar ham xuddi shunday degan edilar. Payg‘ambarlarning vazifasi xabarni ravshan yetkazishdan boshqami? Darhaqiqat, Biz har bir ummatga: ‘Xudoga ibodat qiling va Shaytondan qoching’, deb bir payg‘ambar yubordik. Ulardan Xudo hidoyat bergan kishilar ham bor edi, adashishi muqarrar bo‘lganlar ham bor edi.” "Yer yuzini kezib yuring va yolg'onchilarning oqibati qanday bo'lganini kuzating", deb aytilgan (16:35-36). Ushbu oyatlardan ayon bo'ladiki, Alloh ularning da'volarini rad etadi: ular o'z yo'llarini tuzatishlari uchun yetarli ogohlantirish olganlaridan keyin, og'ir adashishga yo'liqishlari muqarrar edi.

God, limitless is He in His glory, says: “Those who strive hard for Our cause, We shall most certainly guide onto paths that lead to Us.” (29: 69) He also says: “By the Soul and its moulding, and inspiration with wickedness and piety. Successful is the one who keeps it pure and ruined is the one who corrupts it.” (91: 7-10) It is God’s will that He guides those who strive to follow His guidance, and that anyone who purges his soul from corruption will be successful. Those people have neither sought guidance nor tried to make use of their natural responses. These are the two things people need to do to ensure that God will guide them and help them give the proper responses. They started by knocking their nature out of action and, in consequence, God has placed a veil between them and His guidance. It is God’s will, then, that people should bear the consequences of their initial attitude and action. Everything occurs according to God’s will. It is His will to guide those who seek guidance and to grant success to those who work to purify themselves. It is also His will to place veils over the hearts and minds of those who turn away from His message and to make them deaf and unresponsive to the signs they see. Those who try to put the blame for their sins and their disbelief on God’s will surely make a fraudulent claim. God confronts them with the truth as He reports and derides their claims: “Those who associate partners with God say, ‘Had God so wished, neither we nor our forefathers would have worshipped any other than Him, nor would we have declared anything forbidden without a commandment from Him.’ Those before them said the same. Do the Messengers have to do anything other than to clearly deliver the Message? Indeed, We have raised a Messenger in every community, [who said to them]: ‘Worship God and shun the Evil One.’ Among them were some whom God graced with His guidance, while others were inevitably doomed by their error. Go, then, about the earth and observe what was the end of those who gave the lie to the truth.” (16: 35-6) It is clear from these verses that God rejects their claims: it was inevitable that they should fall prey to grievous error after they had been given sufficient warnings to mend their ways.

Odamlar qadar, majburiyat, erkin tanlov, inson irodasi va boshqa shu kabi masalalar haqida ko‘p marta savollar berilgan. Ular bu mavzularni o‘z taxminlari asosida ilmiy bahs-munozaraga aylantirganlar. Ularning yondashuvi esa bu masalalarni Qur’oni Karimning sodda va ravshan bayonига zid. Qur’on bildiradiki, barcha narsa Allohning irodasi bilan sodir bo‘ladi; inson esa o‘zi ergashadigan yo‘lni tanlaydi, uning tanlovi esa tabiatining bir qismi bo‘lib, uni Alloh unga ato etgan. Inson tanlagan yo‘nalish bu dunyoda va oxirat hayotida ma’lum oqibatlarga olib keladi.

People have often raised questions about predestination, compulsion and free choice, man’s will, etc. They have made of these topics an academic debate which they tackle on the basis of their own assumptions. Their approach is contrary to the simple and straightforward Qur’ānic exposition of these questions. The Qur’ān states that everything takes place by God’s will, and that man chooses the line he follows and that his choice is part of his nature, endowed to him by God. The direction he chooses to follow will entail certain consequences in this life and in the life to come.

Bu oqibatlar Xudoning irodasining bir qismidir. Demak, hamma narsaning ortidagi oliy kuch — bu Xudoning irodasi bo‘lib, u insonga bergan tanlash erkinligining oqibatlarini belgilaydi. Ushbu oddiy bayondan ortiq har qanday narsa noto‘g‘ridir.

These consequences are part of God’s will. Hence, the ultimate power behind everything is God’s will which dictates the consequences of the freedom of choice God has given to man. Anything that goes beyond this simple statement is false.

Mushriklarning ko‘z o‘ngida haqiqatga va to‘g‘ri yo‘lga, imonga ishora qiluvchi barcha dalillar namoyon etilgan edi. Qur’oni karim ularning e’tiborini o‘zlarida va atrofdagi olamda ko‘radigan sanoqsiz belgi va dalillarga takror-takror qaratgan edi. Agar ular bu narsalar haqida xolisona fikr yuritganlarida edi, haqiqatdan xabardor bo‘lib, unga javob bergan bo‘lardilar. Lekin ular hidoyat topishga hech qanday harakat qilmadilar. Aksincha, o‘z tabiatlarini bostirdilar va natijada Alloh ular bilan to‘g‘ri hidoyat o‘rtasiga parda qo‘ydi. Ular Payg‘ambar huzuriga tinglash, ko‘rish va mulohaza qilish uchun ochiq qalb, quloq va ko‘z bilan kelmadilar. Ular bahslashish va tortishish uchun keldilar: {Sizga bahslashish uchun kelgan kofirlar aytadilar:}

All indicators to the truth and pointers to the right way and to faith were displayed in front of the idolaters. The Qur’ān repeatedly drew their attention to countless signs and indications which they recognise within themselves and in the world around them. Had they only thought objectively about these, they would have awakened to the truth and responded to it. But they have made no effort to receive guidance. On the contrary, they suppressed their own nature, and in consequence, God placed a veil between them and proper guidance. They did not go to the Prophet with open hearts, ears and eyes in order to listen, see and reflect. They went to argue and dispute: “When they come to you to contend with you, the unbelievers say:

"Bu hech narsa emas, faqat avvalgilarning ertakları."(25-oyat)

‘This is nothing but fables of the ancients.’“ (Verse 25)

Ular Qur’on bunday afsonalarga yoki rivoyatlarga hech qanday o‘xshashligi yo‘qligini yaxshi bilar edilar. Bunday rivoyatlarda qahramonlar va xudolarga yuz beradigan g‘ayritabiiy voqealar haqida so‘z boradi, ular esa butparast jamoalarning e’tiqodlarining bir qismini tashkil etadi. Payg‘ambar Muhammad ﷺ ning xabarini rad etishlarini oqlash uchun ular har xil soxta dalillar keltirdilar. Payg‘ambar ﷺ ularga o‘qib bergan Qur’onda o‘tmish payg‘ambarlar va ularning qavmlari haqidagi hikoyalar, shuningdek, o‘tmishda Xudoning xabarlarini inkor etganlarning taqdiri bayon etilgan. Shu sababli kofirlar Qur’onni avvalgilarning shunchaki afsonalari, deb da’vo qildilar. Qanchalik behuda da’vo, u eng ishonarsiz dalillarga asoslangan.

They were well aware that the Qur’ān bears no resemblance to such fables or legends which speak of supernatural events that happen to heroes and deities and which constitute a part of the beliefs of idolatrous communities. In their attempts to justify their rejection of the message of Prophet Muĥammad (peace be upon him), they give all types of false arguments. Since the Qur’ān recited to them by the Prophet contains stories about former prophets and their nations, as well as the fate of those who, in the past, denied God’s messages, the unbelievers claimed that the Qur’ān was no more than the fables of the ancients. What a futile claim based on the least convincing of arguments.

Shunday qilib, Qur’on haqidagi o‘zlarining yolg‘on gaplariga ishonchlilik berish va odamlarni undan qaytarish maqsadida, Rustam va boshqa fors afsonaviy qahramonlari haqidagi dostonlarni o‘rgangan Molik ibn an-Nazr kabi bir odam Payg‘ambar ﷺ Qur’on tilovat qilayotganda, ulardan oz masofada o‘tirar edi. Muhammad ﷺ tilovatini tugatgach, Molik ibn an-Nazr tinglovchilariga shunday deb aytar edi: “Agar Muhammad ﷺ sizlarga qadimgi kishilarning ertaklarini aytib bera olsa, men ulardan yaxshiroqlarini aytib bera olaman.” So‘ng u o‘rgangan dostonlar va tarixlardan ba’zilarini ularga hikoya qilar edi, shu yo‘l bilan ularni Qur’onni tinglashdan to‘sib qolishga umid qilardi.

In order to give more credence to their false description of the Qur’ān and to turn people away from it, a man like Mālik ibn al-Nađr, who had learnt some Persian epics about Rustom and other Persian legendary heroes, used to sit at a short distance from the Prophet when he recited the Qur’ān. After the Prophet Muĥammad (peace be upon him) had finished, Mālik ibn al-Nađr used to say to his audience: “If Muĥammad could tell you some fables of the ancients, I can tell you better ones.” He would then relate to them some of the epics and histories he had learnt, hoping that in this way, he could prevent them from listening to the Qur’ān.

Darhaqiqat, Makka quraysh boshliqlari, ya'ni obro'-e'tibor va nufuzga ega bo'lgan kishilar, boshqalarni Qur'onni tinglashdan qaytarar edilar va uning tilovatidan uzoqlashishga harakat qilar edilar, toki uning kuchli mantiqi va rad etib bo'lmas dalillariga bo'ysunib qolmasinlar. Boshqacha aytganda, ular uning ta'siriga tushib qolishdan qo'rqar edilar: {Ular uni tinglashdan qaytaradilar va undan uzoqlashadilar. Ular faqat o'zlarini halok qiladilar, ammo buni sezmaydilar.} (26-oyat).

Indeed, the chiefs of Makkah who commanded a position of authority and respect used to forbid others to listen to the Qur’ān, and they tried to stay away from its reading so that they did not submit to its powerful logic and irrefutable argument. In other words, they feared to be influenced by it: “They forbid [others] to listen to it and go far away from it. They ruin none but themselves, though they do not perceive it.” (Verse 26)

Bu haqiqat kuchi bilan botil tuzilmasi o‘rtasidagi kurashda, Mālik ibn al-Nađrning o‘tmishdagilarning dostonlari va tarixlarini so‘zlab o‘tirishi o‘zi kifoya emas edi. Shu bilan birga, Quraysh boshliqlari o‘z tarafdorlariga Qur’onni tinglashni man qildilar va o‘zlari ham uning ta’siriga qarshi tura olmasliklaridan qo‘rqib, chalg‘ishga harakat qildilar. Payg‘ambar ﷺ tarixida zikr qilingan, al-Akhnas ibn Sharīq, Abū Sufyān ibn Ĥarb va `Amr ibn Hishāmning yashirincha Qur’onni tinglashlari haqidagi hikoya yaxshi ma’lum.

In this battle between the powerful authority of truth and the feeble structure of falsehood, it was not enough that a man like Mālik ibn al-Nađr sat down to relate the epics and histories of the ancients. Instead, the Quraysh chiefs forbade their followers from listening to the Qur’ān and they also distracted themselves lest they too be unable to resist its influence. A story mentioned in the history of the Prophet about al-Akhnas ibn Sharīq, Abū Sufyān ibn Ĥarb and `Amr ibn Hishām, and their secret listening to the Qur’ān is well known. 4

Barcha bu harakatlari, ya'ni Qur'onni tinglashdan o'zini va boshqalarni tiyish, ularning unga ta'sirlanishi yoki unga javob berishining oldini olish uchun sarflagan kuchlari, halokatga olib boradigan retsept edi: "Ular faqat o'zlarini halok qiladilar, lekin buni sezmaydilar" (26-oyat). Agar inson barcha harakatini o'zini va boshqalarni to'g'ri hidoyatni tinglashdan hamda najotga olib boruvchi to'g'ri yo'lga ergashishdan saqlashga qaratsa, u kimni halok qilgan bo'ladi?

All this effort which they exerted to refrain and prevent others from listening to the Qur’ān and allowing themselves to be influenced by it or respond to it was a recipe for disaster: “They ruin none but themselves, though they do not perceive it.” (Verse 26) Whom would a person ruin if all his efforts were geared towards preventing himself and others from listening to proper guidance and following the right way that ensures salvation?

Shunday goalni o'ziga maqsad qilib olganlar naqadar bechora va yaxshi emasdirlar, garchi boshqa odamlarga juda qudratli va katta nufuzga ega ko'rinsalar ham. Ular naqadar bechoradirlar, chunki ularning harakatlari ushbu dunyoda ham, oxiratda ham o'zlarining halokatini ta'minlaydi. Ba'zan ularga ham, boshqalarga ham g'alabaga olib boradigan yo'ldadek tuyulishi mumkin, lekin bularning barchasi aldovdir.

Poor and wretched indeed are those who take such a goal for themselves, even though they may appear to other people as very powerful and having much influence. Wretched indeed they are because their efforts ensure their own ruin both in this life and in the life to come. At times, it may appear to them and to others that they are on a winning course, but this is all delusion.

Agar ularning harakatlarining oxirgi natijasini bilmoqchi bo‘lsak, faqat oqibatiga qarashimiz kifoya: «Ular Do‘zax oldida to‘xtatilganlarida ko‘rsang edi! Ular: “Qani endi, biz qaytarilsak edik! Unda biz Rabbimizning oyatlarini yolg‘onga chiqarmas edik va mo‘minlardan bo‘lar edik”, deydilar». (27-oyat)

If we want to know the ultimate end of their efforts, we need only look at the result: “If you could but see them when they will be made to stand before the Fire! They will say: ‘Would that we could return! Then we would not deny our Lord’s revelations, but would be among the believers.’“ (Verse 27)

Bu sahna ularning bu dunyodagi holatiga qarama-qarshi qo‘yilgan. Hozir ular pushaymon, kamtarlik va to‘liq yo‘qotish holatidadir. Bu holat ularning hidoyatdan yuz o‘girgan paytdagi munosabati bilan solishtiriladi: o‘sha paytda ular o‘z kuchlaridan foydalanib, boshqalarni ham yuz o‘girishga majbur qilar, o‘z quvvatlari va ta’sirlari bilan maqtanar edilar.

This is the scene which contrasts with their situation in this life. Now they are in a state of regret, humility and total loss. This is compared with their attitude when they turned away from guidance, using their power to force others to also turn away, and boasting about their own strength and influence.

"Agar ular Otash oldida to‘xtatilgan vaqtda ko‘rganingizda edi!" (27-oyat)

“If you could but see them when they will be made to stand before the Fire!” (Verse 27)

Endi ular burilib keta olmaydilar, o‘z dalillarini keltira olmaydilar yoki o‘z yolg‘onlarini qayta takrorlay olmaydilar. Agar biz ularni o‘sha holatda o‘zimiz ko‘rganimizda edi, albatta, dahshatli bir manzaraga guvoh bo‘lardik. Ularning eng katta orzusi shu bo‘lardi: “Keni edi, biz qaytarilsak edi! Shunda biz Parvardigorimizning oyatlarini inkor etmas edik, balki mo‘minlardan bo‘lardik.” (27-oyat) Ular Qur’on Xudoning vahiysi ekanini bilishadi va ularning yerga qaytish istagi shundayki, endi bu oyatlarni inkor etmaydigan bo‘lib, ikkinchi imkoniyatga ega bo‘lishlarini xohlashadi. Ular, mo‘minlardan bo‘lishlariga aniq ishonch bildirib, shunday va’da berishadi.

Now they cannot turn away, use their argumentation, or repeat their falsehoods. If we were to see them ourselves in such a position, we would be sure to see something fearful. Their dearest wish would be: “Would that we could return! Then we would not deny our Lord’s revelations, but would be among the believers.” (Verse 27) They know that the Qur’ān is God’s revelation, and their desire to return to earth is such that they may have a second chance when they no longer deny these revelations. They claim that they would make sure that they would be among the believers.

Bularning barchasi amalga oshishi mumkin bo‘lmagan orzulardir. Ular o‘zlarining tabiatini bilmaydilar, u esa doimo imonni rad etadi. Agar qaytarib yuborilsalar, mo‘minlar bo‘lardik, deb aytishlari yolg‘ondan boshqa narsa emas, chunki ularning orzulari ijobat bo‘lganda qilishlari mumkin bo‘lgan ishlariga to‘g‘ri kelmaydi. Ular bu da’volarni faqat o‘zlarining qanchalik yomon va ero‘vuz ekanliklarini anglab yetganlaridan keyin qilmoqdalar. Ular o‘z izdoshlaridan yashirib, o‘zlarini muvaffaqiyatli va farovon qilib ko‘rsatish uchun nimani oldin yashirgan bo‘lsalar, endi u ochiq-oydin bo‘ladi: “Darhaqiqat, ilgari yashirgan narsalari ularga oshkor bo‘ladi; agar ular qaytib tirilganlarida, ular taqiqlangan narsaga yana qaytardilar. Ular haqiqatan ham yolg‘onchilardir.” (28-oyat)

All these are wishes that have no way of coming true. They do not know their own nature, which will always reject the faith. When they say that if they could return they would be believers is nothing but a lie, because it does not match with what they would do if their wishes were answered. They only make these assertions because they have come to realize how wicked and evil they are. What they used to conceal from their followers in order to portray an image of themselves as successful and prosperous is now laid bare: “Indeed, that which in the past they used to conceal will manifest itself to them; and if they were to return to life they would go back to that which they have been forbidden. They are indeed liars.” (Verse 28)

Alloh ularning tabiatini juda yaxshi biladi va ular o‘z yolg‘onida inatlashib davom etishlarini To‘la biladi. U, shuningdek, ular olov yonida turgan, dahshatli ahvolda bo‘lganlari uchungina bunday orzular qilib, bunday va’dalar berayotganlarini ham To‘la biladi. Lekin haqiqiy vaziyat shundaydir: “Agar ular qaytadan tirilsalar, o‘sha taqiqlangan ishlariga yana qaytishadi. Ular, albatta, yolg‘onchilardir.” (28-oyat) Shunday qilib, ular o‘zlarining fojiali taqdiri bilan qoldiriladilar. Bu javob ular xo‘rlikka duchor bo‘lgan holda, ularni haqiqat bilan yuzma-yuz qo‘yadi.

God knows their nature very well and He is fully aware that they will stubbornly continue in their falsehood. He is also fully aware that it is only the fearsome situation in which they find themselves as they stand by the fire that causes them to utter such wishes and to make these promises. But the real situation is this: “If they were to return to life, they would go back to that which they have been forbidden. They are indeed liars.” (Verse 28) They are, thus, left to their miserable destiny. This answer confronts them with the truth as they endure their humiliation.

Sūra endi ikkita yangi sahifani ochadi va ikki qarama-qarshi manzarani chizadi. Birinchisi bu hozirgi dunyo bo'lib, unda kofirlar qayta tirilish, hisob-kitob va mukofot bo'lmaydi, deb da'vo qiladilar. Ikkinchisi oxirat bo'lib, ular Rablari huzurida turganlarida, U ulardan birinchi hayotlarida qanday holatlarni egallaganliklarini so'raydi: "Bu haqiqat emasmi?" (30-oyat). Bu savol ularni qattiq larzaga soladi.

The sūrah now opens two new pages to draw two contrasting scenes. The first looks at this present life where the unbelievers make their assertions that there will be no resurrection, accountability or reward. The other is in the hereafter when they are stood before their Lord, and He asks them about the positions they adopted in their first life: “Is this not the truth?” (Verse 30) The very question jolts them violently.

Ular butunlay tavoze bilan javob beradilar: “Ha, albatta, Robbimiz nomiga qasamki!” (30-oyat). Shundan so‘ng ularning oldiga ularni kutayotgan og‘riqli azob qo‘yiladi. Surada ularning Qiyomat kunida qanchalik dahshatga tushishi, kutilmaganda qolishlari va Egasi bilan uchrashuvni inkor qilganlari tasvirlanadi. Ular qayg‘uga to‘lgan bo‘lib, yelkalarida o‘z yuklarini ko‘tarib yuradilar. Bu bayon dunyo hayotining haqiqiy qadrini, Alloh taolo nazarida o‘lchangan o‘lchov bo‘yicha oxirat hayoti bilan solishtirgan holda ko‘rsatuvchi xulosa bilan yakunlanadi.

They answer in complete humility: “Yes, indeed, by our Lord!” (Verse 30) They are then put face to face with what awaits them of painful suffering. The sūrah goes on to portray how overwhelmed they are in the Last Hour, caught unawares, after they disbelieved in the meeting with their Lord. They are full of sorrow, carrying their burdens on their backs. This is concluded with a statement showing the real value of this life as opposed to the life to come, according to God’s true measure.

Ular: "Dunyo hayotimizdan boshqa narsa yo'q va biz hech qachon qayta tiriltirilmaymiz", deydilar. Agar ularni Robbilari huzurida turg'izilganda ko'rsangiz edi! U: "Bu haqiqat emasmidi?" deydi. Ular: "Ha, Robbimizga qasamki, haqiqatdir", deydilar. U: "Endi inkor qilganingiz uchun azobni totib ko'ringlar", deydi. Albatta, Alloh huzurida uchrashishni inkor etganlar ziyon ko'rdilar. Qiyomat to'satdan ularga kelganda: "Voy, bizga achinarli! Umrimizda qanchadan-qancha narsalarni e'tiborsiz qoldirdik!" deydilar. Ular o'z yuklarini yelkalarida ko'tarib yuradilar. Ular ko'tarib yurgan yuklari naqadar yomon! Bu dunyo hayoti faqat o'yin-kulgi va o'tkinchi lazzatdan boshqa narsa emas. Albatta, oxirat yurti taqvodor kishilar uchun yanada yaxshidir. Nahotki aql yuritmasangiz?

They say: “There is nothing beyond our life in this world, and we shall never be raised to life again.” If you could but see them when they are made to stand before their Lord! He will say: “Is this not the truth?” They will say: “Yes, indeed, by our Lord!” He will then say, “Taste, then, the suffering in consequence of your having refused to believe.” Lost indeed are they who deny that they will have to meet God. When the Last Hour comes suddenly upon them, they cry, Alas for us! We have neglected much in our lifetime!” And they will be carrying their burdens on their backs. Evil indeed is that with which they are burdened. The life of this world is nothing but a sport and a passing delight. Surely the life in the hereafter is by far the better for those who are God-fearing. Will you not, then, use your reason?” (Verses 29-32)

Qiyomat, mukofot va jazo haqidagi, ya'ni oxirat hayotidagi tirilish, savob va azob tushunchasi islom diniның markaziy qismidir. Bu tushuncha islomni e'tiqod, huquq, tizim va xulq-odob kodeksi sifatida qurilgan poydevorning, Xudo tushunchasidan keyin, ikkinchi o'rinda turadi. Xudo Qur'onda mo'minlarga dinlarini ular uchun kamolga yetkazganini, ularga bergan ne'matini u bilan to'liq qilganini va uni ular uchun din sifatida tanlaganini aytadi. Demak, bu to'liq va izchil hayot tarzidir, unda mafkuraviy tushuncha e'lon qilingan axloqiy qadriyatlar, shuningdek qonun va qoidalar bilan mukammal uyg'unlikda turadi. Bularning barchasi bir xil asosga tayanadi: Xudo va oxirat hayoti haqidagi islomiy tushunchaga.

The concept of resurrection, reward and retribution in the life to come is central to the Islamic faith. Indeed, it ranks second only to the concept of Godhead as the foundation upon which the structure of Islam as a faith, law, system and code of conduct is built. God tells the believers in the Qur’ān that He has perfected their religion for them and completed with it the grace He has bestowed on them and has chosen it for them as a faith. It is then, a complete and coherent way of life in which the ideological concept is in perfect harmony with the moral values it upholds, as well as the laws and regulations it proclaims. All these are based on the same basic foundation: the Islamic concept of Godhead and the life hereafter.

Islom nuqtai nazaridan hayot — insonning yashab o‘tadigan qisqa muddati ham, millatning umrini ifodalovchi cheklangan davri ham emas. U hatto insonning bu dunyodagi mavjudligi davomini ifodalovchi uzoqroq muddat ham emas. Islomiy qarashda hayotning vaqt doirasi ancha kengroq, ufqlari ancha keng, mazmuni esa ancha chuqur va rang-barang bo‘lib, uni oxirat dunyosini e’tiborsiz qoldiradigan va unga ishonmaydiganlar belgilagan muddatdan ancha ustundir.

According to Islam, life is not the short period of time which an individual lives, nor is it the limited period which represents the lifespan of a nation. Indeed, it is not even the longer period of time which represents the duration of human existence in this world. Life, in the Islamic view, has a much longer time span, much wider horizons and a much deeper and varied context than the period of time which is assigned to it by those who overlook the next world and do not believe in it.

Islomga ko‘ra, hayot bizning hozirgi hayotimizni va keyingi hayotni o‘z ichiga olib cho‘zilib boradi; keyingi hayotning davomiyligini esa Allohdan boshqa hech kim bilmaydi. Unga nisbatan, yer yuzidagi inson hayoti kun ishidagi bir soatdan uzun emas. Hayot makonda ham cho‘zilib, biz yashayotgan bu yerni, unga qo‘shilgan, yer va osmonlar kabi keng bo‘lgan jannatni, shuningdek, yer yuzida mavjud bo‘lgan va bo‘ladigan barcha avlodlardagi odamlarning ko‘pchiligini sig‘dira oladigan do‘zaxni ham o‘z ichiga oladi.

According to Islam, life stretches out to include this present life of ours and the life to come, which is of a duration unknown to anyone but God. Compared to it, human life on earth is no longer than an hour in a day’s work. It also stretches out in space to include this earth on which we live and added to it a paradise which is as vast as the heavens and the earth, as well as a hell which can accommodate the majority of people across all the generations that have existed and will exist on earth.

U bu dunyo mavjudligiga yana bir mavjudlikni qo‘shib, uni cho‘zadi; biz bu mavjudlik haqida Alloh bizga aytganlardan boshqasini bilmaymiz. Uning haqiqiy mohiyatini faqat Xudo biladi. Bu so‘nggi mavjudlik tug‘ilgan paytimizdan boshlanadi va oxirat diyorida o‘z to‘liqligiga yetadi. Biz o‘lim va oxirat haqida gapirganimizda, aslida mohiyatini Xudo o‘z ilmida saqlab qolgan narsalar haqida gapirgan bo‘lamiz.

It stretches out further to add to this world’s existence which we know another about which we know nothing except what God has told us. Its true nature is only known to God. This latter existence starts from the moment of our birth and reaches its fullness in the abode of the hereafter. When we speak of death and the hereafter, we are actually speaking of things the nature of which God has kept to Himself.

Inson mavjudligi bu olamlarda faqat Allohning o‘zigagina ma’lum bo‘lgan shakllar va tartiblarda davom etadi.

Human existence continues in these worlds in forms and patterns known only to God alone.

Hayotning mohiyatida yana bir kengayish bor: u bizga dunyomizdan tanish bo‘lgan turni va keyingi dunyoda, jannat va do‘zaxda kechiriladigan boshqa turlarni o‘z ichiga oladi. Bu turlarning ta’mi va his-tuyg‘ulari hozir biz bilgan narsalardan farq qiladi. Ularga nisbatan bu hozirgi hayot hatto chivinning qanotlari kengligiga ham yetmaydi.

Life has a further extension in its essence: it includes the type familiar to us in our world and other types which will be experienced in the next world, in heaven and hell. These types will have tastes and sensations that are different from what we know now. Compared to it, this present life is less than even the span of a mosquito’s wings.

Islomiy tasavvurga ko'ra, insoniyat zamon va makonning ushbu o'lchovlariga hamda olamlar va mavjudotlarning ana shu chuqurroq qatlamlariga kengayadi. Insonning bu haqiqatni qanchalik anglashi bilan mavjudotning, hayotning, aloqalarning, qadriyatlar va tashvishlarning qadrini tushunishi ham shunchalik chuqurlashadi. Aksincha, oxiratga ishonmaydigan kishilar koinot va inson mavjudligi haqida juda tor va cheklangan tasavvurda qolaveradilar. Ular o'z tushunchalarini, qadriyatlarini va intilishlarini bu dunyodagi juda tor burchagi bilan chegaralab qo'yadilar.

In the Islamic concept, humanity extends into these dimensions of time and place and into these deeper levels of worlds and existences. It is in proportion to its understanding of this fact that its appreciation of all existence, life, bonds, values and concerns becomes more profound. By contrast, the people who do not believe in the hereafter continue to have a very narrow and limited concept of the universe and human existence. They continue to confine their concepts, values and struggle to their very narrow corner in this world.

Bu qarashlardagi farq turli qadriyatlar va tizimlarning qabul qilinishiga olib keladi. Bu bizga aniq ko'rsatadiki, Islom dini hayotning to'liq va uyg'un yo'lidir. Ikkinchi hayotga ishonishning uning tushunchaviy, mafkuraviy, axloqiy, xulq-atvoriy va huquqiy tuzilishidagi ahamiyatini biz to'g'ri baholashimiz mumkin. Vaqt, makon, olam va his-tuyg'ularning shunchalik keng kengligida yashaydigan inson, tor bir burchakda yashaydigan va unga erishish uchun boshqalar bilan kurashishga majbur bo'lgan, o'zidan mahrum bo'lgan narsasi uchun hech qanday o'rnini to'ldirishni kutmaydigan va hozirgi dunyoda qilgan ishlari uchun yer yuzidagi hayotidan va bu davrda o'z hamjinslaridan oladigan narsadan boshqa mukofotni kutmaydigan kishidan butunlay farq qiladi.

This difference in outlook leads to the adoption of different values and systems. It tells us clearly that this religion of Islam is a complete and coherent way of life. We can appreciate the importance of belief in a second life to its conceptual, ideological, moral, behavioural and legal structure. A man who lives in such a vast expanse of time, place, world and feelings is totally different from one who lives in a narrow corner and has to fight others for it, awaiting no compensation for that from which he is deprived and no reward for what he does in this present world, apart from his life on earth and what he receives during it from his fellow human beings.

Chuqur va xilma-xil tushuncha, o‘z mohiyatiga ko‘ra, insoniy intilishlarni yuksaltiradi va insoniy orzularni poklaydi. Bu o‘zi bilan birga odamlarni o‘z tor doiralarida yashovchi kishilarga xos bo‘lmagan axloqiy qadriyatlar va xulq-atvorni qabul qilishga olib keladi. Biz adolatning mutlaq ekanligiga asoslangan ushbu chuqur tushunchani qabul qilganimizda va keyingi hayotda bu dunyoda qo‘lga kiritilmagan narsadan ancha katta mukofot bizni kutayotganini anglaganimizda, bu tushunchani qabul qilganlar haqiqatni qaror toptirish va yaxshilikning g‘olib bo‘lishini ta’minlash uchun mehnat qiladilar. Ular bilishadiki, Alloh ularning shunday qilishlarini istaydi va mukofot hamda ajr Uning amrini bajarishga bog‘liqdir. Har qanday inson Islom talqin qilganidek oxiratga ishonsa, uning odob-axloqi va xulq-atvori to‘g‘ri asosga qo‘yiladi. Shunga o‘xshab, barcha tizimlar va qonunlar to‘g‘ri yo‘nalish oladi; undan tashqari, odamlar ularni suiiste’mol qilinishiga yoki buzilishiga yo‘l qo‘ymaydilar. Buning sababi shundaki, odamlar atrofida buzg‘unchilikni ko‘rib jim tursalar, nafaqat bu dunyo foyda va yaxshiliklaridan mahrum bo‘lishlarini, balki oxiratdagi ajrdan ham mahrum qolishlarini tushunadilar. Shunday qilib, ular ikkala dunyoda ham zarar ko‘radilar.

A profound and varied concept will, by nature, elevate human concerns and refine human aspirations. This will, by itself, lead to the adoption of moral values and behaviour different from those which are characteristic of people living in their own narrow corners. When we adopt this profound concept, based on absolute justice in the life to come, and when we realize that a much larger compensation awaits us than what is here missed out on, then those who adopt this concept work hard to establish the truth and ensure that goodness prevails. They know that this is what God wants them to do and that reward and compensation are based on the fulfilment of God’s bidding. When any human being believes in the hereafter as Islam views it, his manners and behaviour are set on the right footing. Similarly, all systems and laws acquire the right orientation; and what is more is that people will not allow them to be abused or corrupted. This is because people realise that if they keep quiet when they see corruption around them, they not only miss out on the benefits and goodness of this life, but they are deprived of reward in the hereafter. Thus, they lose in both worlds.

Ba'zi odamlar oxiratga ishonishga qarshi tezda gapiradilar, uning odamlarda bu dunyoga nisbatan salbiy munosabat paydo qilishini, uni yaxshilash uchun hech qanday harakat qilmasliklarini da'vo qiladilar. Ular oxirat ne'matlariga intilishni afzal ko'rganliklari uchun bu dunyoni zolim hukmdorlar va ularning buzuq tuzumlariga topshirib qo'yadilar. Bu adolatsiz tanqid bo'lib, unda adolatsizlik va johillik birlashgan. Ular Islomdagi oxirat tushunchasini, Xristianlikdan chetga chiqqan cherkov qarashlari bilan bir xil toifaga kiritadilar. Islomiy qarashga ko'ra, bu dunyo oxiratda foyda olish uchun sarmoya kiritiladigan joydir. Bu dunyoni to'g'ri yo'lga qo'yishga, uni yomonlik va buzg'unchilikdan tozalashga, Xudoning hokimiyatiga qarshi barcha hujumlarni qaytarishga, zolim hukmdorlarni yo'qotishga hamda barcha odamlarga adolat va ezgulikni ta'minlashga intilish oxiratning kalitlaridir. Shunday intilganlar uchun jannatning eshiklarini ochadi va ular yomonlikka qarshi kurashda qurbon qilgan hamma narsalari va ko'rishi mumkin bo'lgan zararlar uchun ularni mukofotlaydi.

Some people are quick to speak against belief in the hereafter, claiming that it causes people to adopt a negative attitude towards this life, exerting no effort to improve it. They abandon it to dictators and their corrupt regimes, because they prefer to aspire to the blessings of the hereafter. This is an unfair criticism, one which combines injustice with ignorance. They group belief in the hereafter as advocated in Church concepts that have deviated from Christianity under the same classification as its Islamic concept. In the Islamic view, this life is where you place your investment in order to reap the benefits in the hereafter. To strive to put this life on the right course, to purge it from evil and corruption, to repel all assaults on God’s authority, to smash tyrants and ensure justice and goodness to all people are the keys to the hereafter. It opens, for those who so strive, the gates to heaven and compensates them for everything they sacrifice during their struggle against evil and for the harm they may suffer.

Qanday bo‘lishi mumkinki, bunday dinning izdoshlari bu dunyoni tark etib, uning turg‘unlikka yuz tutishiga, buzilishiga yoki tanazzulga uchrashiga yo‘l qo‘yishsin? Adolatsizlik va zulm qanday qilib ildiz otib, yoyilishiga imkon berishsin? Oxiratda Allohdan mukofot umid qilar ekan, qanday qilib jamiyat orqada qolib, rivojlanmay qolishiga yo‘l qo‘yishsin? Bu mukofot salbiy munosabat uchun berilmaydi.

How is it possible that the followers of such a faith could abandon this life and allow it to stagnate, deviate or become corrupt? How could they allow injustice and tyranny to establish their roots and spread? How could they allow it to remain backward, undeveloped when they aspire to receive reward from God in the hereafter? That reward is not given for a negative attitude.

Tarix davomida shunday davrlar bo‘lganki, odamlar o‘zlarini musulmon deb da’vo qilgan holda, hayotlarida buzg‘unchilik, yomonlik, zulm, jaholat va orqagalikka yo‘l qo‘yib, befarq munosabatda bo‘lganlar. Ular shunday qilganlar, chunki ularning Islomni tushunishi noto‘g‘ri edi va oxiratga bo‘lgan ishonchlari sarosimaga tushgan hamda susaygan edi. Ularning bunday befarq munosabati bu dinni haqiqiy tushunishdan yoki Qiyomat kuni Xudo huzurida hisob berishlari kerakligiga bo‘lgan e’tiqoddan kelib chiqqan bo‘lishi mumkin emas. Xudo bilan bu muqarrar uchrashuvga ishongan va bu dinning mohiyatini tushungan hech kim hayotga nisbatan befarq munosabatda bo‘la olmaydi, orqada qolishga yoki yomonlik, buzg‘unchilik va zulmga toqat qilishga o‘zini ruxsat bera olmaydi.

There were periods of time when people adopted a negative attitude allowing corruption, evil, injustice, tyranny, ignorance and backwardness to prevail in their life while claiming at the same time that they were Muslims. They did this only because their understanding of Islam was faulty and their belief in the hereafter was shaken and weakened. Their negative attitude could not be the result of a true understanding of this faith or the belief that they have to face God on the Day of Judgement. No one who believes in this inevitable meeting with God and understands the nature of this religion can adopt a negative attitude towards life or allow himself to remain backward or to accept evil, corruption and tyranny.

Hayotdan o'tar ekan, haqiqiy musulmon o'zini hayotning o'zidan ham ulug' va yuksakroq his qiladi. U hayotning qulayliklaridan bahramand bo'lishi yoki ularga e'tibor bermasligi mumkin, chunki ular bu dunyoda unga halol va mubohdir, qiyomat kuni esa boshqa hech kim ularga da'vo qila olmaydigan holda uning ixtiyoriga berilgan. U bu hayotni rivojlantirish va yaxshilashga, uning imkoniyatlaridan va qobiliyatlaridan foydalanishga intiladi, chunki Alloh uni yer yuziga vakil qilib qo'yganida, bu uning zimmasiga yuklangan vazifa ekanini bilib, quvonadi. U yovuzlik, buzg'unchilik va zulmga ixtiyoriy ravishda qarshi kurashadi, har qanday mashaqqatga chidaydi va har qanday qurbonlikka, jumladan o'z joniga ham tayyor bo'ladi, chunki bu bilan u oxiratdagi hisobiga qo'shimcha savob qo'shayotganini biladi. Dinini yaxshi tushungan holda, u bu hayotda urug' ekilishini, oxiratda esa uning mevasi yig'ilishini biladi. Bu dunyodan o'tmasdan turib, keyingi dunyoda najot topishning hech qanday yo'li yo'q.

While going through life, a true Muslim feels that he is bigger and more sublime than life itself. He may enjoy its comforts or ignore them, knowing that they are lawful and permissible to him in this life, placed at his disposal on the Day of Judgement when no one else can claim them. He strives to promote and improve this life and to use its potentials and abilities, happy in the knowledge that this is the duty assigned to him by God when He placed him in charge of the earth. He fights evil, corruption and injustice willingly, bearing any hardship and making every sacrifice, including his own life, knowing that he is simply adding to his credit in the hereafter. Understanding his religion well, he knows that this life is the one in which the seeds are planted, for the fruits to be reaped in the hereafter. There is simply no way to success in the life to come which does not go through this world of ours.

Haqiqatan, bu hayot juda kichik va arzon, lekin u Xudoning inoyatining bir qismidir, va bu inoyat uni insonga ato etadigan eng buyuk ne'mat va marhamatlarga erishish uchun bir bosqichga aylantiradi.

True, this life is very small and cheap, but it is part of God’s grace which makes it a stage towards the greatest blessings and grace He bestows on man.

Islom tizimidagi har bir jihat oxirat hayotini hisobga oladi va bu narsa odamlarning qarashlari hamda tushunchalariga keng ko‘lam, go‘zallik va yuksaklik baxsh etadi. U shuningdek, Islom axloq kodeksida mavjud bo‘lgan nafislik, poklik va bardoshlilikni oshiradi. Bu narsa uning izdoshlarida to‘g‘rini qaror toptirish va yomonlikning oldini olish, Xudoning itoatsizligidan saqlanish irodasini kuchaytiradi. Shuningdek, insoniy faoliyatni to‘g‘ri yo‘lga yo‘naltirishga yordam beradi. Shunga qaramay, oxiratga mustahkam ishonchsiz Islom hayotiga to‘liq erishib bo‘lmaydi. Shu sababli Qur’oni Karimda biz keyingi hayot uchun qayta tirilishimiz haqidagi haqiqatga katta e’tibor qaratilgan.

Every detail in the Islamic system takes due account of the life to come, and the broadness, beauty and elevation it imparts to people’s visions and concepts. It also adds to the refinement, purity and forbearance which are inherent in the Islamic moral code. It enhances its followers’ determination to establish what is right and to prevent evil and avoid disobedience to God. It helps set human activities on the right course. For all that, Islamic life is not properly achieved without a firm belief in the hereafter. Hence, the great emphasis placed in the Qur’ān on the fact that we will be raised up for our next life.

Johillik sababli va shu bilan birga, johillik tufayli ham, mushrik arablar ikkinchi hayotni tasavvur qila olmas va unga ishona olmas edilar. Ular bu hozirgi dunyomizdan farq qiluvchi boshqa bir olamni oddiygina tasavvur qila olmas edilar. Inson jismoniy dunyo chegarasidan tashqaridagi ufqlarga intilishi mumkinligini ham tushuna olmas edilar. Ularning tushuncha va his-tuyg'ulari hayvonlarnikidan unchalik farq qilmas edi. Bugun biz zamonaviy johiliyatning bir turida ham xuddi shu holatni kuzatmoqdamiz, uning vakillari o'zlarini "ilmiy" deb ataydilar.

In their ignorance, as much as because of it, the pagan Arabs could not conceive of a second life or believe in it. They could not simply imagine another world, different from this present one of ours. They could not conceive how a human being could aspire to horizons beyond the physical world. Their concepts and feelings were not much different from those of animals. It is the same situation we witness today in the modern type of jāhiliyyah, whose exponents describe as ‘scientific’.

“Ular aytadilar: ‘Bu dunyo hayotidan boshqa hech narsa yo‘q, biz esa hech qachon qayta tirilmaymiz’.” (29-oyat) Olloh juda yaxshi biladiki, bunday e'tiqodlar insonning olijanob hayot tarzini yuzaga kelishiga imkon bermaydi. E'tiqodlarning cheklanganligi inson-ni hayvonlar kabi yerga va undagi moddiy, qo‘lga ilinadigan narsalarga kuchli bog‘laydi. Bizning chegaralangan vaqt va makonimiz odamni dunyoviy lazzatlarga bo‘ysundiradigan, o‘zini ulug‘lashga bo‘lgan kuchli istakni kuchaytiradi. Uning jismoniy ehtiroslari hech qanday cheklovsiz qo‘yib yuboriladi. U o‘zining dunyoviy istaklarini, ular hayvonlarnikidan ko‘ra yuqoriroq darajaga deyarli ko‘tarilishi mumkin bo‘lmagan istaklarini qondirmasa, hech qanday mukofot umidisiz o‘z zavqidan mahrum bo‘lib qolayotganini his qiladi. Yerda vaqt va makonga nisbatan juda xudbin va tor qarashga asoslangan tizimlar va tuzumlar o‘rnatiladi. Bu esa adolat va shafqat yo‘q bo‘lgan hayotga olib keladi. Shaxslar, sinflar va irqlar bir-biri bilan kurashib, urush kundalik tartibga aylanadi. Bu yovvoyi hayvonlar va vahshiy jonivorlar dunyosidan unchalik farq qilmaydigan, o‘rmon qonunlari asosidagi hayotdir. Bularning barchasini zamonaviy “tsivilizatsiya” dunyosida ko‘rish mumkin! Bu hamma joyda yaqqol namoyon bo‘lmoqda!

“They say: ‘There is nothing beyond our life in this world, and we shall never be raised to life again’.” (Verse 29) God knows very well that beliefs of this type do not allow the emergence of a noble type of human life. The limited scope of beliefs makes man strongly attached to the earth and to that which is physical and tangible in it, just like animals. Our limited time span and area tend to loosen a forceful desire to seek a self-aggrandisement which enslaves man to worldly pleasures. His physical desires are set loose without restraint. He feels that unless he satisfies his profane desires, which can hardly be elevated above those of animals, he misses out on his pleasure without hope of compensation. Systems and regimes are established on earth based on a very selfish and narrow view of time and space. This leads to a life devoid of justice and compassion. War becomes the order of the day with individuals, classes and races fighting one another. It is a jungle type of life, not that much different from the world of wild animals and brutal beasts. All this is there for us to see in the world of modern `civilization’! It is evident everywhere.

Xudo bu haqiqatlarni hamisha bilgan. Shu sababli U ma'lum bir jamoatga insoniyatni inson qadr-qimmati haqiqiy hayotda to'liq namoyon bo'ladigan cho'qqiga yetaklash vazifasini yuklashni istadi. Xudo biladiki, bu jamoat o'z vazifasini o'zining tushunchalari va qadriyatlarini o'sha tor burchak - yer - dagi o'z uyasidan chiqarib, keng ufqqa olib chiqmasa, bajara olmaydi. Bu jamoat bu dunyoning torligidan bu hayotni kelajak hayoti bilan birlashtiradigan kengliklarga chiqishi kerak. Shu sababli Islom kelajak hayotiga urg'u beradi; birinchidan, u haqiqiy bo'lgani uchun - chunki Xudo doim haqiqatni aytadi; ikkinchidan, unga ishonish inson mavjudligining mafkura, axloq, xulq-atvor, tizimlar va huquqiy me'yorlar jihatidan to'liq bo'lishi uchun zarurdir.

God has been aware all along of these facts. Hence why He wanted to assign to a certain community the role of leading mankind to the summit where human dignity can be seen in full play in real life. God knows that this community cannot fulfil its task unless it brings its concepts and values out of its hole in that narrow corner, the earth, and places them over a vast horizon. That community must move out of the narrowness of this world to the expanse which combines this life with the life to come. Hence, the emphasis is placed by Islam on the future life; firstly because it is real — for God always tells the truth; and secondly because believing in it is essential for the completeness of man’s existence, in ideology, morality, behaviour, systems and legal code.

Shu sababli, mazkur sura qismida biz sezadigan kuchli va chuqur ohang xuddi tez oqayotgan daryo kabi yangraydi. Olloh yaxshi biladiki, inson tabiatiga bunday kuchli va chuqur ohangga javob berish xosdir. U ko'rsatmalarni kutib, ularga javob berish uchun o'zining qabul qiluvchi qirralarini ochadi. Shuni unutmaslik kerakki, oxirat haqida zikr qilingan barcha narsalar shunchaki haqiqatdir.

This accounts for the strong and deep rhythm which we notice in this part of the sūrah which runs like a very fast river. God knows well that it is within human nature to respond to such a strong and deep rhythm. It opens up its receptive elements, awaiting instructions, in order to respond to them. We must not forget, however, that everything that is mentioned about the hereafter is simply the truth.

Agar ularni Rabblari huzurida turg'izilganda ko'rsang edi! U: —

If you could but see them when they are made to stand before their Lord! He will say:

"Bu haqiqat emasmi?" Ular aytadilar: "Ha, albatta, Robbimiz haqqi!" U (Alloh) aytadi: "Endi, inkor qilganingiz sababli, azobni totib ko'ringlar!" (30-oyat)

“Is this not the truth?” They will say: “Yes, indeed, by our Lord!” He will then say, “Taste, then, the suffering in consequence of your having refused to believe.” (Verse 30)

Bu, hayot ortida hech narsa yo'q va biz hech qachon qayta tiriltirilmaymiz, deb da'vo qilganlarning oxirgi taqdiridir. Bu ayanchli, sharmandali, xo'rlovchi taqdirdir, chunki ular o'zlarining Rabbisi huzuriga keltiriladilar, Uning huzuriga yuzlanishlarini qat'iyat bilan inkor etgan holda. Ular qimirlay olmaydilar. Ular bo'yinlaridan sudralgan holda tasvirlanadi, to shu dahshatli muhitda turguncha, "Bu haqiqat emasmi?" degan savolga yuzlanib. (30-oyat) Qanday xo'rlovchi savol! Bunga yagona javob bo'lishi mumkin: "Ha, albatta, Rabbimiz nomiga qasamki!" (30-oyat) Endi ular, o'zlari eng qat'iyat bilan ishonishni rad etgan vaqtda, Rabbilari bilan yuzma-yuz turibdilar.

This is the eventual destiny of those who claimed that there was nothing beyond our present life and that they would never be raised up again. It is a miserable, shameful, humiliating destiny as they are brought before their Lord, having persistently denied that they would face Him. They cannot stir. They are depicted as if they were led by the neck until they are stood in that awesome surrounding, facing the questioning: “Is this not the truth?” (Verse 30) What a humiliating question! There is only one possible reply: “Yes indeed, by our Lord!” (Verse 30) Now they are face to face with their Lord, on the occasion that they most stubbornly refused to believe in.

Qisqacha aytganda, bu dahshatli manzaraga eng mos keladigan narsa ilohiy hukm bo'lib, ularning taqdirini muhrlaydi: "Shunda (Alloh) aytadi: Kufr keltirganingiz sababli azobni tatib ko'ringlar!" (30-oyat). Bu ularning kengroq insoniy tushunchadan bahra olishdan o'zlarini mahrum qilib, buning o'rniga juda tor moddiy tushunchaga ergashganlari uchun eng munosib taqdirdir. Ular o'zlarini olijanob insoniylikka mos darajaga ko'tarishdan bosh tortdilar. O'z hayotlarini dunyoviy, bo'sh tushunchalariga asoslanib o'tkazdilar. Shu tariqa ular aslida o'z jazolarini o'zlari topdilar, bu esa oxiratni inkor etuvchilarning tabiatiga mos keladi.

In a summary way, which most befits the awesome scene, the divine order is given, sealing their fate: “He will then say: Taste, then, the suffering in consequence of your having refused to believe.’“ (Verse 30) This is the most suitable destiny for those who denied themselves the comfort of a wider human concept, following instead an exceedingly narrow material concept. They have refused to raise themselves to the level that fits a noble humanity. They conducted their lives on the basis of their profane, hollow concept. By so doing, they actually earned their own punishment and this fits with the nature of those who deny the hereafter.

Yakuniy natijani, ya'ni Xudo tomonidan belgilangan oqibatni tasvirlovchi sahna endi uning sabablari haqidagi haqiqatni bayon etuvchi so'zlar bilan to'ldirilmoqda: «Albatta, Xudoning huzurida hisob berishni inkor etganlar ziyon ko'rdilar. Qiyomat soati to'satdan ularning ustiga kelganda, ular: "Voy bizning holimizga! Umrimizda ko'p narsani e'tiborsiz qoldirdik!" deb faryod qiladilar. Ular o'z yuklarini yelkalarida ko'tarib yuradilar».

The scene portraying the final outcome decreed by God is now complemented with a statement of the truth of its causes: “Lost indeed are they who deny that they will have to meet God. When the Last Hour comes suddenly upon them, they cry, Alas for us! We have neglected much in our lifetime!’ And they will be carrying their burdens on their backs.

"Albatta, ular o‘z zimmalariga olgan narsalari naqadar yomondir!" (31-oyat)

Evil indeed is that with which they are burdened.” (Verse 31)

Bu, haqiqatan ham katta zarar, chunki bu dunyoning yo'qotilishini ham o'z ichiga oladi, chunki ular umrlarini faqat arzimas, past va dunyoviy narsalar uchun sarflaganlar, va oxiratning yo'qotilishi ham, biz buni allaqachon ko'rganmiz. Aldangan, johil odamlar ularga to'satdan kelgan zarbaga qarshi hech qanday ehtiyot choralarini ko'rmadilar: “Qiyomat ularga to'satdan kelganda, ular: «Voy bizning holimizga! Umrimizda juda ko'p narsalarni e'tiborsiz qoldirdik!» deb faryod qiladilar.” (31-oyat) Keyin ular yukli eshaklarga o'xshatiladi: “Ular o'z yuklarini orqalarida ko'tarib yurадилар.” (31-oyat) Haqiqatan, hayvonlar yaxshiroq ahvolda, chunki ular oddiy yuklarni tashiydilar, bular esa gunoh yuklarini ko'targanlar. Hayvonlardan yuklar olinib, ular dam olishga qo'yib yuboriladi, bular esa yuklari bilan do'zaxga qarab yuradilar va ularga shunday malomat eshitiladi: “Ular ko'tarib yurgan yuklari naqadar yomondir!” (31-oyat)

It is indeed an utter loss because it includes the loss of this world, since they have spent their lifetime caring only for what is petty, low and profane, and the loss of the hereafter as we have already seen. Those deluded, ignorant people have not taken any precautions against what comes to them as a sudden shock: “When the Last Hour comes suddenly upon them, they cry, Alas for us! We have neglected much in our lifetime!’“ (Verse 31) They are then portrayed as overladen donkeys: “And they will be carrying their burdens on their backs.” (Verse 31) Indeed, animals are in a better situation because they carry ordinary loads, while these have loads of sin. Animals are unloaded and set free to relax, while these march with their loads to hell, followed by the rebuke: “Evil indeed is that with which they are burdened.” (Verse 31)

Parcha shunday dahshatli manzarani tasvirlaydiki, u tinglovchi yuragiga qo‘rquv soladi, so‘ngra to‘liq va butunlay yo‘qotish manzarasi keladi. Bu ikki manzaradan so‘ng Xudoning o‘lchovi bo‘yicha bu hayotning va oxirat hayotining haqiqiy og‘irligi va qadri bayon etiladi: “Bu dunyo hayoti – o‘yin-kulgi va o‘tkinchi zavqdan boshqa narsa emas. Albatta, oxirat yurti Xudodan qo‘rqqanlar uchun yanada yaxshidir. Nahotki aql yuritmasangiz?” (32-oyat). Bu ikki hayotning har birining yakuniy qadri shudir. Boshqacha bo‘lishi mumkin emas edi, chunki bu kichik sayyoradagi bir kunlik ishning bir soatini Xudoning keng hukmronligidagi abadiyat bilan solishtirsak, bu hayotdagi bir soatlik ishga o‘yin-kulgidan boshqa qanday qadr berish mumkin, uni ulug‘ olamning jiddiyligi bilan qiyoslaganda?

The passage then portrays a terrible scene which strikes fear in the listener’s heart, followed by one of complete and utter loss. These two scenes are then followed by a statement of the real weight and value of this life and the life hereafter according to God’s measure: “The life of this world is nothing but a sport and a passing delight. Surely the life in the hereafter is by far the better for those who are God-fearing. Will you not, then, use your reason?” (Verse 32) This is the final value of each of the two lives. It could not be otherwise, when we compare an hour in a day’s work on this small planet with eternity in God’s vast dominion. What value other than a pastime could be attached to an hour’s work in this life when it is compared to the seriousness of the great world beyond.

Bu baholash mutlaq xarakterga ega, lekin u bu dunyoni e'tiborsiz qoldirishga yoki uni chetlab o'tish yoki salbiy tarzda qarashga hech qanday moyillik yaratmaydi. Ba'zi sufiy yoki tasavvufiy harakatlar orasida albatta bunday moyillik bo'lgan, ammo bu moyillikning to'g'ri islomiy qarashda hech qanday ildizi yo'q.

This evaluation is absolute in nature, but it does not create any tendency to neglect this life or approach it in an isolationist or negative way. There has certainly been some of this among some Sufi or mystic movements, but this tendency has no roots in the proper Islamic vision.

Bu tushuncha nasroniy ruhoniylik qarashlari, fors va yunon mafkuralaridan olinib, ular islom jamiyatiga kirib kelgan natijasida paydo bo‘lgan. Tarix bizga Islomiy hayot tasavvurining amalda qanday ishlashi haqida buyuk amaliy misollar bergan, ular hech qachon salbiy yoki yakkalanishga moyil bo‘lmagan. Buning uchun Payg‘ambar ﷺ sahobalari avlodiga nazar tashlash kifoya: ular o‘z ichidagi yomon moyillikni yengib, zo‘r imperiyalar timsolidagi hukmron johiliyya tizimlarini mag‘lub eta olganlar.

It is simply borrowed from some Christian clerical concepts, Persian and Greek ideologies as they found their way into Islamic society. The great practical examples history gives us of how the Islamic concept of life works in practice have never been negative or isolationist in attitude. You have only to look at the generation of the Prophet’s Companions who were able to subdue the evil tendency within themselves and overcome the prevailing systems of jāhiliyyah, represented by powerful empires.

Bu avlod, bu hayotning haqiqiy qadrini Alloh nazarida bo‘lgani kabi tushungan avlod edi. Aynan shu avlod oxirat uchun mehnat qilishga kirishdi va shu jarayonda insoniyat hayotiga katta ijobiy ta’sir ko‘rsatgan yutuqlarga erishdi. Bu avlod ulkan faollik, buyuk quvvat va to‘xtovsiz harakat ichida yashadi. Note: the original says "God", so per the rules I should write the Uzbek word for God. Correcting that now: Bu avlod, bu hayotning haqiqiy qadrini Xudo nazarida bo‘lgani kabi tushungan avlod edi. Aynan shu avlod oxirat uchun mehnat qilishga kirishdi va shu jarayonda insoniyat hayotiga katta ijobiy ta’sir ko‘rsatgan yutuqlarga erishdi. Bu avlod ulkan faollik, buyuk quvvat va to‘xtovsiz harakat ichida yashadi.

That generation, which understood the true value of this life as it is in God’s measure, was the same generation which set out to work for the hereafter and accomplished in the process feats that left great positive effects on human life. That generation lived a life of immense activity, great power and unstoppable momentum.

Ikki hayotning Alloh nazaridagi o‘lchov bo‘yicha to‘g‘ri baholanishi ularga dunyo lazzatlarining qulligiga tushib qolmaslik imkonini berdi. Ular bu dunyoni egallab, uni Allohning yo‘lida, Uning hokimiyati doimo ustun bo‘lishi uchun sarflashdi. Dunyoviy lazzatlarga ularni asir qilishga hech qanday imkon bermadilar. Shu tariqa ular inson hayoti uchun to‘g‘ri va mustahkam tuzilma barpo etish vazifasini bajarishga qodir bo‘ldilar. Hech qachon bu dunyoning lazzatlaridan ko‘proq bahramand bo‘lishni maqsad qilmadilar, balki oxiratda g‘olib bo‘lishni niyat qildilar. Shu yagona maqsad bilan ular bu hayotda boshqa odamlardan ustun bo‘lib, oxiratda ham ularni ortda qoldirishni ta’minladilar.

The proper evaluation of the two lives according to God’s measure gave them the benefit of not being enslaved by the pleasures of this life. They mastered this life and made use of it for God’s cause, to ensure that His authority remains supreme. They gave worldly pleasures no chance to enslave them. Thus, they were able to fulfil their task of building a proper and sound structure for human life. At no time did they aim to enjoy more of the pleasures of this world but instead aimed to win in the hereafter. With this driving aim, they were able to excel over the rest of mankind in this life and to ensure that they will excel them in the hereafter.

Oxirat hayotining mohiyati bizga batafsil bayon etilmagan. Shu sababli unga iymon keltirish bizga kengroq tasavvur va yuksakroq fikrlash imkonini beradi. Oxirat uchun amal qilish esa taqvodor kishilar uchun yaxshiroq natijalarni ta'minlaydi, bu natijalarni aql ishlatadiganlar osonlik bilan anglaydilar: "Albatta, oxirat hayoti taqvodor kishilar uchun, shubhasiz, undan ham yaxshiroqdir. Nahotki aql yuritmasangiz?" (32-oyat).

The nature of the hereafter is something which has not been explained to us in detail. Therefore, believing in it gives us a broader vision and nobler thinking. To work for it ensures better results for the God- fearing which can easily be recognized by those who use their reason: “Surely the life in the hereafter is by far the better for those who are God- fearing. Will you not, then, use your reason?” (Verse 32)

Oxirat hayotini inkor etuvchilar, uning sezilmasligi sababli, shunchaki ilmli bo'lishni da'vo qiluvchi johil kishilardir. Bugungi inson bilimida dunyomiz ortidagi va sezilmaydigan narsalar haqidagi aniqlikdan boshqa hech qanday aniqlik qolmagan.

Those who deny the hereafter, simply because it is imperceptible, are only ignorant people who claim to have sound knowledge. Human knowledge today has no longer any certainty other than the certainty of what lies beyond our world and what is imperceptible.

Al-An`ām (Ko'r bo'lishni afzal ko'rish) 20 - 32

Bilgan holda ma'lum haqiqatlarni inkor etish

Haqiqatga zid bahs

Haqiqat va afsonalar

Foydasiz orzu

Qarama-qarshi tushunchalar va qadriyatlar

Insonga munosib yagona din

Kofirlar aslida nimani rad etadilar