Sura davomida inkor qilishda qaysarlikning mohiyati bayon etiladi va biz har bir davrda, har bir jamoada uchratadigan juda g'alati bir turdagi odamlar tasvirlanadi.
The sūrah goes on to describe the nature of obstinate rejection, delineating for us a very strange type of people whom we meet in every age and every community.
Bular aniq va inkor etib bo‘lmas narsani rad etadigan kishilardir. Qur’on bunday kishilarni o‘ziga xos benazir uslubda tasvirlaydi, bir necha so‘z bilan ularni ko‘z oldimizda jonlantiradi: “Agar biz sizga qog‘ozga yozilgan kitob nozil qilgan bo‘lsak-u, ular uni o‘z qo‘llari bilan ushlagan bo‘lsalar ham, albatta, kofirlar: ‘Bu faqat ochiq sehrdir’, deb aytgan bo‘lardilar.” (7-oyat)
These are people who deny what is so clear and undeniable. The Qur’ān depicts this type of people in its own inimitable style, using only a few words to bring it to life in front of our eyes: “Even if We had sent down to you a book written on paper, and they had touched it with their own hands, surely the unbelievers would still say: ‘This is nothing but plain sorcery’.” (Verse 7)
Ularni Xudoning vahiylaridan yuz o‘girishga undayotgan narsa, ularning haqiqatiga dalolat qiladigan kuchli va aniq dalillarning yo‘qligi emas. Ular shunchaki asossiz ravishda o‘jarlik qilmoqdalar.
What causes them to turn away from God’s revelations is not the lack of strong and clear evidence of their truthfulness. They are only being unreasonably stubborn.
Ularning inkori qat'iy bir tamoyil sifatida mahkam ushlangan. Bunday munosabat hech qanday dalil yoki isbotni e'tiborga olishga yo'l qo'ymaydi. Agar Alloh Qur'onni O'z Elchisiga, ko'ra olmaydigan vahiydan boshqa yo'l bilan nozil qilib, ularning qo'llari bilan tegib, ko'zlari bilan ko'ra oladigan qog'ozga tushirganida edi, ular shunga qaramay o'z qo'llari va ko'zlarining guvohligini ham rad etgan bo'lardi.
Note: the translation renders "God" as "Alloh" in the rules' spirit? No, correction below.
Ularning inkori qat'iy bir tamoyil sifatida mahkam ushlangan. Bunday munosabat hech qanday dalil yoki isbotni e'tiborga olishga yo'l qo'ymaydi. Agar Xudo Qur'onni Elchisiga ko'ra olmaydigan vahiy yo'li bilan emas, balki ular ko'ra oladigan va qo'llari bilan his qila oladigan qog'ozga tushirib nozil qilganida edi, va ular bu qog'ozga o'z qo'llari bilan tegib ko'rganida ham, shunda ham o'z qo'llari va ko'zlarining guvohligini rad etgan bo'lardilar.
Their denial is firmly held as though it was a matter of principle. Such an attitude allows no consideration of any evidence or proof. Had God chosen to send down the Qur’ān to His Messenger by means other than revelation, which they cannot see, and put it on paper which they can feel and see, and had they touched this paper with their own hands, they would still reject the evidence of their own hands and eyes.
Ular qat'iy ravishda: "Bu ochiq sehrdan boshqa narsa emas", deb da'vo qilardilar. (7-oyat)
They would emphatically claim: “This is nothing but plain sorcery.” (Verse 7)
Bu juda past xulqqa ega bo‘lgan shaxsning surati bo‘lib, kuchli dushmanlikni keltirib chiqaradi. Bunday xulqda bahs-munozara yoki ilmiy muhokamaga o‘rin yo‘q.
This is an image of a singularly contemptible nature, one which invites strong hostility. With such a nature there is no room for argument or scholarly discussion.
Biz bunday odamlarni har bir jamiyatda va barcha avlodlarda uchratamiz. Ularning xulq-atvorini shu tarzda tasvirlash bir necha maqsatga xizmat qiladi: u inkor qiluvchilarning o'zlariga ularning hasadgo'y munosabatini haqiqiy ranglarida ko'rsatadi, xuddi yuzi xunuk odamning oldiga oynani tutib, o'zini ko'rishi va haddan oshgan xatti-harakatini to'xtatishiga yordam bergan kishiga o'xshaydi. Shuningdek, u mo''minlarga atrofida ko'rgan rad etish va inkor qilish muhitidan ta'sirlanmasdan, haqiqatga mahkam yopishishlari uchun qo'shimcha rag'bat beradi. Shu tufayli ular zulm va ta'qiblar oldida yanada bardoshli bo'ladilar.
Yet we meet such people in all communities and across all generations. Depicting their nature in this way serves more than one purpose: it delineates to the rejecters themselves their spiteful attitude in its true colours, just like one who lifts the mirror in front of a person with an ugly face so that he can see himself and put a stop to his overbearing behaviour. It also gives the believers an added incentive to adhere strongly to the truth, uninfluenced by the general atmosphere of denial and rejection they see around them. They are, thus, more resilient in the face of oppression and persecution.
Bu yana bizga Xudoyning qanchalik mehribon va sabr-toqatli ekanligini ham bildiradi, chunki U o'zining rad etuvchilariga o'z yo'llarini tuzatish imkonini beradi va ularning qaysarligi uchun darhol jazolamaydi. Bularning barchasi musulmon jamoasining kofirlarga qarshi kurashida foydalanishi mumkin bo'lgan qurollarning bir qismi edi.
It also tells us how compassionate and forbearing God is, as He gives those rejecters a chance to mend their ways and does not smite them immediately for their stubbornness. All these elements were part of the weaponry available to the Muslim community in their fight against the unbelievers.
Сура шундан кейин кофирлар берган таклифлардан бири мисолини келтиради, бу таклиф уларнинг қаттиққўллиги ва жоҳиллигини ҳам очиб беради. Улар Пайғамбар ﷺ ўз хабарини етказишда унинг ёнида бир фаришта бўлиши керак эди, шунда у ҳақиқатан Аллоҳнинг Элчиси эканига далил бўларди, деб айтадилар. Бу жавоб уларнинг фаришталарнинг табиати ва Аллоҳ уларни нима учун Ўзи белгилаган вазифаларни бажаришга юборганини қанчалик билмаганларини кўрсатади. Аллоҳ уларнинг таклифига фақат Ўз раҳмати туфайли амал қилмайди: «Улар айтадилар:
The sūrah then gives us an example of the suggestions made by the unbelievers, and this reveals both their hardened stubbornness and their ignorance. They suggest that an angel could have accompanied the Prophet in conveying his message to give proof that he was truly God’s Messenger. The reply shows how ignorant they were of the angels’ nature and why God sent them to do the tasks He assigned to them. It is only because of His mercy that God does not act on their suggestion: “They say:
«Nega unga bir farishta nozil qilinmadi?» deyishadi. Agar Biz farishta nozil qilganimizda, ish hal bo‘lib bo‘lgan bo‘lar edi va ularga boshqa mohlat berilmas edi. Va agar Biz farishtani elchi qilib tayinlaganimizda ham, albatta uni odam qiyofasida qilgan bo‘lar edik va shunda ular hozir o‘zlarini chalkashtirayotgandek, ularni ham chalkashtirgan bo‘lar edik. (8-9-oyatlar)
‘Why has not an angel been sent down to him?’ If We had sent down an angel, all would have been decided, and they would have been allowed no further respite. And even if We had appointed an angel as Our messenger, We would certainly have made him [appear as] a man, and thus We would have confused them just as they are now confusing themselves.” (Verses 8-9)
Bu yangi taklif Quraysh kofirlari tomonidan kiritilmagan edi. Qur’onda aytilganidek, ulardan oldingi ko‘plab jamoalar ham xuddi shunday fikr bildirgan edi. Bu taklif va unga Qur’oniy javob ushbu o‘rinda bir qator masalalarni ko‘tarmoqda, buni hozir ko‘rib chiqamiz.
This was not a new suggestion made by the Quraysh unbelievers. Many communities before them had muted the same as we are told in the Qur’ān. The suggestion and the Qur’ānic reply to it at this point raise a number of issues, as we will presently see.
Birinchidan, johiliya davridagi arablar Xudoni butunlay inkor etmagan edi, lekin ular Payg'ambar Muhammad ﷺ ning haqiqatan Allohning Elchisi ekanligiga va ularga o'qib bergan kitobning haqiqatan Xudo tomonidan unga vahiy qilinganiga dalil talab qilar edilar. Ular aniq bir dalil istardilar: uning da'vosini tasdiqlash uchun unga farishta yuborilishini. Bu Qur'onda zikr etilgan ko'plab takliflardan faqat biri edi. Ularning bir qismi 17-surada, "Isro" surasida keltirilgan: "Ular aytadilar: "To sen bizga yerdan bir buloq otilib chiqmaguncha, yoki sening xurmo va uzum daraxtlaridan iborat bog'ing bo'lmaguncha va uning orasidan suvlar oqizmaguncha, yoki sen aytganingdek, osmonni bizning ustimizga parcha-parcha qilib tushirmaguncha, yoki Xudo va farishtalarni bizning ro'paramizga keltirmaguncha, yoki sening uying oltindan bo'lmaguncha, yoxud sen osmonga ko'tarilmaguncha, biz senga ishonmaymiz. Biz o'qib ko'rishimiz uchun bizga bir kitob keltirmaguncha, sening osmonga ko'tarilishingga ham ishonmaymiz". De: "Rabbim poklanmish zotdir". {Isro: 90-93}
Firstly, the pagan Arabs did not deny God altogether, but they wanted proof that the Prophet Muĥammad (peace be upon him) was truly His Messenger and that the book he recited to them was truly revealed to him by God. They wanted a particular proof, namely, that an angel be sent to him to confirm his claim. This was just one of the numerous suggestions reported in the Qur’ān. A number of these are mentioned in Sūrah 17, The Night Journey: “They say: ‘We shall not believe in you till you cause a spring to gush forth for us from the earth, or [till] you have a garden of date trees and vines, and you cause running waters to flow through it, or till you cause the sky to fall upon us in pieces, as you have threatened, or till you bring God and the angels face to face before us, or till you have a house of gold, or you ascend to heaven. Indeed we shall not believe in your ascent to heaven until you bring a book for us to read.’ Say, All glory belongs to my Lord.
"Men faqat bir insonman va elchiman." "Odamlarga hidoyat kelganida, ularni iymon keltirishdan faqat shu narsa to‘sdi: ‘Nahotki, Alloh elchi qilib bir insonni yuborgan bo‘lsa?’ — deyishlari. De: ‘Agar yer yuzida tinch yurib turgan farishtalar bo‘lganida edi, Biz ularga osmondan farishta elchi yuborgan bo‘lar edik’."
Surely I am only a man and a Messenger.’ Nothing has ever prevented people from believing [in God] whenever guidance has come to them except for their saying: ‘Can it be that God has sent a human being as His Messenger?’ Say, ‘Had there been angels walking about on earth as their natural abode, We would have sent them an angel messenger from heaven.’“ (17: 90- 5)
Bunday takliflar ham qaysarlik, ham johillikdan dalolat beradi. Ular Allohning Elchisini uzoq vaqtdan beri tanir edilar va uning halolligi va rostgo'yligi haqidagi uzoq tajribalari unga "Al-Amīn", ya'ni "ishonchli" degan unvon berishga sabab bo'lgan edi. Ular unga qattiq dushman bo'lib turgan paytlarida ham qimmatbaho narsalarini omonat sifatida unga topshirishda davom etdilar. U Madinaga ketayotganda, amakivachchasi `Alīga Quraysh uning qo'lida saqlanayotgan omonatlarini qaytarib berish vazifasini topshirdi. U buni hatto ular uning o'z uyida uni o'ldirish rejasini tuzib yurgan paytda ham qildi.
Such suggestions betray both obstinacy and ignorance. They had known God’s Messenger for a long time and their long experience told them much about his honesty and truthfulness to the extent that they gave him the title Al-Amīn, which means `the trustworthy’. They continued to deposit their valuables with him for safekeeping, even when they were fiercely opposed to him. When he left for Madinah, he entrusted his cousin `Alī with the task of returning to the Quraysh the valuables they had kept with him. He even did this at the time when they were plotting to assassinate him in his own home.
Ular uning rostgo'yligiga, xuddi uning halolligiga ishongani kabi, to'la ishonar edilar. Qachonki u Alloh amriga binoan al-Safo tepaligiga chiqib, ularni, butun jamoa bo'lib, uning xabariga iymon keltirishga chaqirganda, u ulardan, agar o'zlari mutlaqo bexabar bo'lgan bir xabarni aytsa, unga ishonishlarini so'radi. Ular hammasi, har doim rost gapiradigan inson sifatidagi tajribalariga tayanib, ijobiy javob berdilar. Agar ular uning Allohning Elchisi ekanligi haqidagi gapida rost gapirayotganini haqiqatan bilishni istasalar, uning o'tmishi bunga isbot uchun yetarli bo'lardi.
They were as certain of his truthfulness as they were of his honesty. When, in compliance with God’s command, he stood on top of the hill of al-Şafā to call on them, as a community, to believe in his message, he started by asking them whether they would believe him if he were to tell them a piece of news of which they were totally unaware. They all replied in the affirmative, relying on their experience of him as a man who always told the truth. Had they truly wanted to know whether he was telling the truth when he said that he was God’s Messenger, his past would have been more than sufficient as proof.
Keyinroq, surada Alloh O‘z Payg‘ambariga o‘sha inkor qiluvchilarning uning xabarini yolg‘on deb hisoblamayotganini aytadi: «Albatta, Biz ularning so‘zlari seni qayg‘uga solishini bilamiz. Lekin ular seni yolg‘onchi deb emas, balki zolimlar Alloh oyatlarini inkor etadilar».
Demak, bu faqat ularning haqiqatdan yuz o‘girishga asoslangan qat’iy inkor qilish munosabatidir. Ular hech qachon Payg‘ambar Muhammad ﷺning rostgo‘yligiga shubha qilmaganlar.
Later in the sūrah, God tells His Messenger that those rejecters do not actually reject his message as false: “We know too well that what they say grieves you. Yet it is not you that they charge with falsehood; but it is God’s revelations that the wrongdoers deny.” (Verse 33) It is, then, just their persistent attitude of rejection, motivated only by a stubborn turning away from the truth. They never doubted the truthfulness of the Prophet Muĥammad (peace be upon him).
Bundan tashqari, ularda Qur’onning o‘zida ular talab qilgan moddiy dalillardan ham ko‘ra ta’sirliroq isbot bor edi. Qur’on o‘zining benazir uslubi bilan, o‘zi Allohning vahiysi sifatida nozil bo‘lganini aytadi, Alloh esa ularning mavjudligini inkor etmagan zot edi. Albatta, ular buni anglab yetgan va aniq bilgan edilar. Ularda nozik adabiy va badiiy did bor edi, u ularga Qur’onning go‘zalligi insoniy qudratning eng chekka chegaralaridan ham ancha ustun ekanini aniq ko‘rsatgan bo‘lishi kerak. Badiiy ifoda iste’dodiga ega bo‘lgan kishi bunday narsani, bu iste’dodga ega bo‘lmagan kishiga qaraganda yaxshiroq anglaydi va qadrlaydi. Bu iste’dodga ega bo‘lgan har bir kishi Qur’onning insoniy adabiy mahoratning barcha mahsullaridan ustun ekanini ochiq aytadi. Buni faqat o‘zi biladigan haqiqatni ataylab yashirishga urinayotgan kishigina inkor qiladi.
Moreover, they had in the Qur’ān itself a proof which was more telling than the material proofs they demanded. In itself, and in its inimitable style, the Qur’ān tells that it has been revealed by God whose existence they did not deny. Most assuredly, they realised this and knew it for certain. They possessed a fine literary and artistic sense which must have made it clear to them that, in its excellence, the Qur’ān greatly surpassed the farthest limits of human ability. A person who has the gift of artistic expression is better able to recognise and appreciate this than one who has not. Anyone with this gift will tell us clearly that the Qur’ān surpasses all that human literary excellence can produce. No one denies this except a person who deliberately tries to suppress what he knows.
Bundan tashqari, Qur’onning mazmuni, ya’ni iymon tushunchalari, ularni odamlar qalbiga singdirish uslubi, shuningdek, uning ta’siri va izlari insoniy tafakkur uchun butunlay yangi edi. Bular insoniy badiiy ifodada hech qachon ma’lum bo‘lmagan edi. Arablar bu haqiqatlardan bexabar emas edilar. Ular ularni o‘z ichlarida his qilardilar. Ularning so‘zlari va munosabatlari Qur’onning Xudo tomonidan nozil qilinganiga shubha qilmasliklarini ko‘rsatardi.
Moreover, the contents of the Qur’ān, i.e. the concepts of faith and the method it utilises to drive these concepts home to people, as also its touches and influences, were all totally new to human minds. They were unknown in human artistic expression. The Arabs were not unaware of all these facts. They recognised them within themselves. Their statements and attitudes showed that they did not doubt that the Qur’ān was revealed by God.
Bularning barchasidan shu narsa ayon bo‘ladiki, aslida ularning takliflari haqiqatni isbotlash uchun berilmagan edi. Ular faqat qaysarlikdan tug‘ilgan edi. Ularning holati haqiqatan ham oldingi oyatda Alloh ta’lo bayon qilganidek edi: “Agar Biz sizga qog‘ozga yozilgan kitob nozil qilgan bo‘lsak-da, ular uni o‘z qo‘llari bilan ushlab ko‘rgan bo‘lsalar ham, kofirlar albatta: ‘Bu ochiq sehrdan boshqa narsa emas’, deyishardi.” (7-oyat)
All this makes it clear that, in point of fact, their suggestions were not made to seek a proof. They were simply born out of an unyielding stubbornness. Their position was truly as God describes in the preceding verse: “Even if We had sent down to you a book written on paper, and they had touched it with their own hands, surely the unbelievers would still say: ‘This is nothing but plain sorcery.’” (Verse 7)