Bu yangi bosqichda sura yana Xudoning haqiqiy ilohiyati mohiyati mavzusiga qaytadi. Oldingi qismda esa Uning xabari va bu xabar ishonib topshirilgan Elchi haqida so'z borgan edi. Yettinchi bobdagi bahs

In this new round the sūrah again picks up the theme of the true nature of Godhead, after having discussed in the previous passage the nature of God’s message and the Messenger to whom it is entrusted. The discussion in Chapter 7

u yakunda mo'minlar va yomonlik qiluvchilar tomonidan bosib o'tiladigan alohida yo'llarning aniq chegaralanishi bilan tugadi.

ended with a clear demarcation of the separate paths followed by the believers and the evildoers.

In this passage the nature of Godhead is brought out clearly in a number of areas, which we will first outline very briefly. It is first of all clear in the Prophet’s ﷺ heart, as he knows that he has clear evidence given him by God. He is absolutely certain of this evidence, and his firm belief will not admit any doubts as a result of the attitude of unbelievers who deny his message. Hence, he devotes himself to his faith, and takes his stand away from his people. His certainty that they are in deep error is as strong as his certainty of the truth that he is rightly guided. (Verses 56-7)

In this passage the nature of Godhead is brought out clearly in a number of areas which we will first outline very briefly. It is first of all clear in the Prophet’s heart as he knows that he has clear evidence given him by God. He is absolutely certain of this evidence, and his firm belief will not admit any doubts as a result of the attitude of unbelievers who deny his message. Hence, he devotes himself to his faith, and takes his stand away from his people. His certainty that they are in deep error is as strong as his certainty of the truth that he is rightly guided. (Verses 56-7)

Ilohiyatning tabiati Xudoning sabr-bardoshida namoyon bo‘ladi: U kofirlarning moddiy mo‘jiza talablariga javob bermaganida ham shunday. Agar Xudo ularga bunday mo‘jizani bersa-yu, ular yana inkor qilishda davom etsalar, haqiqatni doimiy rad etishlari ularning butunlay halok bo‘lishini ta’minlagan bo‘lardi. Agar Payg‘ambar ﷺ ular shoshilib talab qilgan narsani bera olganida edi, albatta, bergan bo‘lardi. Inson sifatida u ularning qaysarlik bilan inkor etishidan zerikib qolgan bo‘lardi. Ularga cheksiz imkoniyat berish Xudoning marhamatining bir jihatidir, bu esa Uning ilohiyatini aks ettiradi. (58-oyat)

The nature of Godhead manifests itself in God’s forbearance when He does not act on the unbelievers’ requests for a physical miracle. Should He give them such a miracle and should they continue to disbelieve, their continued rejection of the truth would ensure their total destruction. Had the Prophet been able to grant them what they hastily demanded, he would have done so. As a human being, he would have been fed up with their stubborn rejection. To allow them an indefinite chance is an aspect of God’s grace, one which reflects His Godhead. (Verse 58)

{Ayt: Men sizlar Alloh o'rnida chaqirayotgan zotlarga ibodat qilishdan qaytarildim.} — no, per rules: never write "Allah"; write God in Uzbek ("Xudo" / "Parvardigor"? The Uzbek word for God is "Xudo" or "Tangri"; common Islamic usage is "Xudo"). Ayt: Menga Xudo o'rnida chaqirayotgan zotlarga ibodat qilish man etildi. Ayt: Men sizlarning havolariga ergashmayman, aks holda adashgan bo'lardim va to'g'ri yo'lda bo'lmasdim. Ayt: Men Parvardigorimdan kelgan aniq dalilga suyanaman, siz esa Uni inkor etasiz.

Say: I am forbidden to worship those beings whom you invoke instead of God. Say: I do not follow your whims, for then I would have gone astray, and would not be on the right path. Say: I take my stand on a clear evidence from my Lord, yet you deny Him.

Mening qo'limda emas, siz shoshilib talab qilayotgan narsani keltirish. Hukm faqat Allohga tegishli. U haqiqatni bayon qiladi va U eng yaxshi hakamdir. De: Agar siz shoshilib talab qilayotgan narsa mening qo'limda bo'lganida, men bilan sizning o'rtangizdagi ish allaqachon hal qilingan bo'lardi. Ammo zolimlar kimligini Xudo yaxshiroq biladi. (56-58-oyatlar)

It is not in my power [to produce] that which you so hastily demand. Judgement rests with God alone. He declares the truth and He is the best of arbiters. Say: If that which you so hastily demand were in my power, the case between me and you would have been decided. But God knows best as to who are the wrongdoers. (Verses 56-8)

Bu parcha juda ilhomlantiruvchi. U Xudoning haqiqiy mohiyatini bayon qilish, Uning turli jihatlarini tushuntirish, turli ohang va eng ta'sirchan uslubdan foydalanish orqali muxotablarga ta'sir o'tkazishga intiladi. Ayniqsa ilhomlantiruvchi jihat shundaki, "Ayt... Ayt... Ayt..." shaklidagi murojaat ushbu xitobning Xudoning Elchisiga qaratilganini ravshan ko'rsatadi (ﷺ). U o'ziga vahiy qilinganidek, Rabbisining xabarini yetkazishi lozim. Elchi shu xabardan boshqasiga ega emasligi va unga ergashmasligi, uning hidoyatidan boshqasini izlamasligi aniq-tiniq aytiladi: "Ayt: "Sizlar Alloh o'rniga chaqirayotgan zotlarga ibodat qilishdan man etildim". Ayt: "Men sizlarning havoyi-nafslaringizga ergashmayman, aks holda adashgan va to'g'ri yo'lda bo'lmagan bo'lardim"." ({Oyat 56})

This passage is particularly inspiring. It seeks to influence the addressees by stating the true nature of Godhead, explaining its different aspects, using varying cadences and a most effective style. One particularly inspiring feature is the use of the address form, “Say... Say... Say...” making it profoundly clear that this is an address to God’s Messenger (peace be upon him). He is required to deliver his Lord’s message as it is revealed to him. We are told with absolute clarity that the Messenger does not have or follow anything other than this message and seeks none other than its guidance: “Say: ‘I am forbidden to worship those beings whom you invoke instead of God’. Say: ‘I do not follow your whims, for then I would have gone astray, and would not be on the right path.’” (Verse 56)

Xudoning zolimlar kimligini bilishi haqidagi fikrni rivojlantirib va Xudoylikning mohiyatini bayon qilishni davom ettirib, sura bu bilimning o‘ziga xos sohalaridan biri, ya’ni g‘ayb sohasi bilan bog‘liq holda bizga bir tasvirni beradi. Bu atama hozir tushuntiriladi.

Developing the point of God’s knowledge of who are the wrongdoers, and continuing with the explanation of the nature of Godhead, the sūrah gives us an image of this knowledge as it pertains to one of its unique areas, namely, that of ghayb. This term will be explained presently.

"Unda G'aybning kalitlari bor: Uni Undan o'zga hech kim bilmaydi. U quruqlik va dengizdagi barcha narsalarni biladi; bironta barg ham to'kilmaydi, Uning bilishisiz. Yer qa'ridagi zulmatda bironta don ham, hech bir ho'l yoki quruq narsa ham yo'qki, u aniq kitobda yozilmagan bo'lsin."

“With Him are the keys to what lies beyond the reach of human perception: none knows them but He. He knows all that the land and sea contain; not a leaf falls but He knows it; and neither is there a grain in the earth’s deep darkness, nor anything fresh or dry but is recorded in a clear book.” (Verse 59)

Bu Xudoning to‘liq bilimining tasviri bo‘lib, u vaqt va makon, quruqlik, dengiz va osmon, dunyo chuqurliklari yoki fazoning cheksiz kengliklaridagi hech narsani chetda qoldirmaydi, jumladan o‘lik yoki tirik, quruq yoki sersuv, yashil yoki so‘lib borayotgan narsalarni ham. Lekin Qur’oni Karimning nafis tasviri bilan solishtirganda, bizning o‘z tavsifimiz qanchalik xira va oddiy ko‘rinadi-ya!

This is an image of God’s complete knowledge that leaves out nothing in terms of time or place, land, sea or sky, in the depths of the world or in the wild expanse of space, including what is dead or alive, dry or fresh, green or withering away. But how prosaic is our own description as compared to the fine Qur’ānic portrayal?

Ushbu qisqa oyat yolg'iz arifmetik bayonni o'zida mujassam etgan, chuqur ilhomlantiruvchi tasvir bilan qo'shilgan holda, uni tasvirlash uchun bu tarjima yetarli emas! Bu qisqa oyat inson tasavvurini jonlantiradi: biz nimani bilsak va nimani bilishdan tashqarida qolsa, o'sha ufqlarni kashf etishga intilamiz. Biz Allohning bilimi cheksiz ekanini, u butun koinotni o'z ichiga olishini va biz o'sha koinot haqida bilganimizdan ham ancha kengroq ekanini tasavvur qilishga harakat qilamiz. Har tomondan bir-birinin ketidan kelayotgan tasvirlarni ko'rib, yashirin qolgan narsalar, o'tmish, hozirgi va kelajakka oid pardalarni ko'tarishga urinar ekanmiz, hayratga tushamiz. Bu bizning tasavvurimizdan tashqarida yotgan to'liq bir olam. Ammo bularning barcha kalitlari Alloh huzurida bo'lib, faqat U ularni biladi. Quruqlikda yoki dengizda bizga hali noma'lum bo'lgan narsalarni kashf etishga aqlimiz intilishi mumkin, ammo ularning har biri Allohga mukammal ma'lum ekanini anglaymiz. Daraxtlardan to'kilayotgan barglarni tasavvur qilamiz:

Endi ushbu oyatdagi birinchi jumla haqida bir so‘z aytishimiz kerak, u shunday deydi: “Uning huzurida g‘aybning kalitlari bor: ularni Undan boshqa hech kim bilmaydi.” (59-oyat)

We need now to say a word about the first clause in this verse, which states: “With Him are the keys to what lies beyond the reach of human perception: none knows them but He.” (Verse 59)

Insoniy idrokdan tashqarida bo‘lgan narsalarni va ularning kalitlari faqat Allohga ma’lum ekanini ta’riflash muhimdir. Bu ibora arab matnida bitta so‘z bilan beriladi: ghayb. U islomiy imon, borliq va hayot tushunchasining muhim unsuri hisoblanadi. Bu atama arabcha lug‘aviy ildizdan olingan bo‘lib, “yo‘qlik, g‘oyib bo‘lish, yashirinish, insonlarning sezgi va tushunchasidan pana bo‘lish” ma’nolarini anglatadi. 1

It is important to define what we describe in English as lying “beyond the reach of human perception” and the keys to it as being known only to God. This expression is given in the Arabic text in one word, ghayb, which is an essential element of the Islamic concept of faith, existence and life. The term is derived in Arabic from a root which denotes “absence, disappearance, hiding, shielding from people’s senses and understanding”. 1

Biz hozir ghayb haqida gapirishimiz kerak, chunki bugungi kunda u ko‘pincha «ilm» va «ilmiy» bo‘lgan narsa bilan qarama-qarshi qo‘yiladi. Qur’on ghayb deb ataladigan narsa borligini bayon qiladi, u insoniy idrok doirasidan tashqarida yotadi va bu dunyoning kalitlari faqat Allohga ma’lumdir. Qur’on yana shuni bayon qiladiki, insonga berilgan bilim oz, lekin inson uchun yetarli va uning imkoniyatiga mos keladi. Allohning bergan haqiqiy bilimidan tashqari, odamlar faqat taxminga berilib ketadilar, taxmin esa haqiqat o‘rnini bosa olmaydi. Alloh bu koinot uchun ma’lum qonunlarni joriy qilganini va insonga ularning ba’zilarini tushunish hamda o‘z qobiliyatiga ko‘ra ular bilan muomala qilishni o‘rgatganini aytadi. U yana, insonga imonini mustahkamlaydigan qonunlarni oshkor qilishini bildiradi. Bu tabiatning o‘zgarmas qonunlarini buzmaydi va insoniy idrok doirasidan tashqarida qolgan olamga ta’sir qilmaydi.

We need to speak about ghayb because it is frequently contrasted nowadays with `science’ and what is ‘scientific’. The Qur’ān states that there is something to describe as ghayb which lies beyond the reach of human perception, and that the keys to this world are known only to God. The Qur’ān also states that the knowledge man has been given is scanty, but sufficient for man and appropriate for his potential. Beyond the factual knowledge given them by God, people only indulge in guesswork, which is no substitute for the truth. God states that He has set into operation certain laws for this universe, and He has taught man how to understand some of these laws and deal with them according to his ability. He further states that He will reveal to man of these laws what strengthens his faith. This does not violate the unchangeable laws of nature or affect the world that remains beyond the reach of human perception.

G'ayb bizni o'rab turgan barcha narsada mavjud bo'lib, bilimimiz doirasidan tashqarida joylashgan; bizning bilimimiz esa hamon ehtimollikka asoslanadi. Inson koinotga qarab, uning kelib chiqishi, tabiati va harakati, shuningdek, vaqt va makon, ularning bir-biri bilan hamda koinotda sodir bo'layotgan voqealar bilan o'zaro munosabati haqida gipotezalar va nazariyalar ishlab chiqishda davom etadi. Inson hayot haqida ham o'ylaydi: uning manbai, kelib chiqishi, tabiati, davomiyligi, unga ta'sir qiluvchi omillar va kuchlar hamda uning moddiy mavjudlik bilan qanday bog'liqligi. U o'zi haqida ham o'ylaydi: inson materiyadan qanday farq qiladi va boshqa tirik mavjudotlardan nimasi bilan ajralib turadi? U bu yerda qanday paydo bo'ldi va o'zini qanday tutadi? Inson aql-idroki nima va uning o'ziga xos xususiyatlari qanday? O'limdan keyin unga nima bo'ladi? Hatto inson tanasini olsak ham: uning ichida har bir daqiqada qanday kimyoviy jarayonlar ro'y beradi va bunday o'zaro ta'sirlar qanday sodir bo'ladi?

Ghayb exists all around us, beyond the realm of our knowledge which continues to be based on probabilities. Man looks at the universe around him and continues to work out hypotheses and theories about its origin, nature and movement, and about time and place, their inter-relationship with each other and with what takes place in the universe. Man also tries to think about life: its source, origin, nature, continuity, the factors and forces that influence it and how it relates to material existence. He also thinks about himself: how is man different from matter and what distinguishes him from other living things? How did he come to exist on this earth; and how does he behave? What is human intellect, and what are its distinctive features? What happens to him after death? Even if we take the human body: what occurs inside it of chemical interactions at every moment and how do such interactions happen?

Bularning barchasi g'ayb sohasiga taalluqli. Fan uning chegaralarida to'xtaydi va hatto turli gipotezalarga nisbiy ehtimolliklar berish uchun ham ularning ichiga kira olmaydi.

All these belong to the realm of ghayb. Science stops at its peripheries, unable to penetrate through them even to assign relative probabilities to different hypotheses.

Biz hozircha ilm arboblarining e'tibori va diqqat markazida bo'lishni istamaydigan mavzularni chetda qoldiramiz, masalan, Xudoning zoti haqidagi masala, farishtalar va jinlar kabi Uning boshqa mavjudotlarining tabiati, o'lim va oxirat haqida. Bizning maqsadimiz uchun biz faqat biz uchun yaqinroq bo'lgan g'aybning o'sha turi haqida gapirishning o'zi yetarli. Bu borada ham ilm o'zining cheklangan qobiliyatini tan olayotganini ko'ramiz. Keling, bir yoki ikkita misol olaylik.

We will leave aside for the moment the subjects which scientists do not care to enlist among their priorities and preoccupations, such as the nature of Godhead and the nature of God’s other creatures, such as angels and jinn, the nature of death, and the hereafter. It is sufficient for our purposes to speak only about that sort of ghayb which is closer to us. Here also we find science acknowledging its limited ability. Let us take one or two examples.

Yakuniy so'zlashdan oldin, Islom diniда tushunilgan ghayb (g'ayb) tabiati haqida bir necha so'z aytishimiz kerak.

Before we conclude we need to say a few words on the nature of ghayb as understood in the Islamic faith.

Qur’on — İslom e’tiqodining asosiy manbai — aniq bayon etadiki, insonning idrokidan tashqaridagi bir olam bor va idrok etiladigan yana bir olam bor. Insonni o‘rab turgan hamma narsa ghayb emas, koinotning barcha kuchlari ham noma’lum emas. Koinotda hech xato qilmasdan amal qiladigan ma’lum qonunlar bor. Inson bularning ba’zilarini, bu bilimni o‘zi bardosh bera oladigan darajada yoki yer yuzidagi vazifasini bajarishi uchun zarur bo‘lgan darajada bilishi mumkin.

The Qur’ān, the basic source of Islamic faith, states very clearly that there is a world beyond the reach of human perception and another world that can be perceived. Not everything around man is ghayb, and not all forces of the universe are unknown. There are certain laws that operate in the universe without fail. Man can know some of these in as much as this knowledge can be tolerated or is needed by him to fulfil his role on earth.

Xudo unga koinot qonunlaridan shuncha narsani bilish va bu kuchlarni shu qonunlarga muvofiq boshqarish qudratini bergan. Shunda u o'z vazifasini ado eta oladi, yer imkoniyatlaridan foydalanadi va hayotni rivojlantiradi.

God has given him the power to know this much of the laws of the universe and to manipulate these forces in accordance with these laws. He will then be able to accomplish his mission and make use of the potentials of the earth and promote life.

Bu doimiy qonunlar yonida Xudoning irodasi hech qanday cheklovsiz amal qiladi. Bu qonunlarni har safar amalga oshirgan narsa Xudoning irodasidir. Ularning harakati faqat avtomatik emas. Garchi ular Xudo ularga belgilagan qoidalarga muvofiq ish yuritsa-da, ularni harakatga keltiruvchi Xudoning irodasidir. Bu iroda g‘ayb qismiga kiradi, uni hech kim aniq bilmaydi. Odamlar uni eng ko‘p taxmin va ehtimollar doirasida bilishlari mumkin. Fan buni ochiq tan oladi.

Side by side with these constant laws, God’s will operates free of all restrictions. It is God’s will that sets these laws in operation every time they operate. Theirs is not a purely automatic motion. Although they operate in accordance with the rules God has set for them, it is God’s will that operates them. That will is part of ghayb, which is not known to anyone with any degree of certainty. The maximum that people can know of it remains within the range of assumptions and probabilities. Science readily admits this.

Insonning ichida har bir lahzada millionlab jarayonlar va o‘zaro ta’sirlar ro‘y beradiki, ular inson uchun sezilmasdir. Shu bilan birga, u o‘z atrofida dunyoda ro‘y berayotgan millionlab jarayonlar va o‘zaro ta’sirlardan ham bexabardir. Darhaqiqat, sezilmas narsa insonga yoki koinotga tegishli o‘tmish, hozirgi va kelajakni o‘z ichiga oladi. Bu jarayon tabiatning, ulardan bir qismi insonga ma’lum bo‘lgan, doimiy qonunlari bilan birga amal qiladi. Inson ularning foydasini muntazam va ilmiy ravishda ko‘radi, shu bilan birga o‘z vazifasini bajarishga intiladi. Inson bu dunyoga o‘z xohishiga qarshi va o‘zining kelishidan oldin hech narsa bilmagan holda keladi. U bu dunyodan ham istamagan holda va ketish vaqtini bilmagan holda ketadi. Bu har bir jonzot uchun amal qiladi. Inson bilimini qanchalik oshirmasin, bu holat o‘zgarmaydi. Islomiy tafakkur ilmiy tafakkurdir va u sezilmas narsaga ishonadi, chunki ilm sezilmas narsani tan oladi va uning mavjudligini qabul qiladi.

Uluhiyatning muhim xususiyatlaridan biri shundaki, unda butun yaratilish ustidan mutlaq qudrat va doimiy, hushyor nazorat birlashadi. Unda har bir insonning umr muddatining oldindan belgilanishi, bizning qochib bo'lmas taqdirimiz va tez hamda xato qilmaydigan yakuniy hisob-kitob birlashadi. Bularning barchasi inson hayotini o'rab turgan ko'rinmas olam - g'aybiy haqiqatlar doirasiga tegishlidir.

An important feature of Godhead is that which combines absolute power over all creation and a constant, alert watch. That which combines the predetermination of the life span of every individual, and our inescapable destiny with the final reckoning which is both prompt and unfailing. All this belongs to the realm of those imperceptibles which encompass human life.

U O'z bandalari ustidan faqat O'zi hukmronlik qiladi. U sizning ustingizga qo'riqchilar yuboradi, hatto sizlardan birortangizga o'lim yaqinlashganda, Bizning elchilarimiz uni o'limga duchor qiladi. Ular o'z vazifalarini hech bir qismini bajarmay qoldirmaydilar. So'ngra ular haqiqiy Rabbi, eng oliy Xudo huzuriga qaytariladilar. Haqiqatan, hukm faqat Unikidir va U hisob-kitobni eng tez amalga oshiruvchidir.

He alone holds sway over His servants. He sends forth guardians to watch over you until, when death approaches any one of you, Our messengers cause him to die. They leave no part of their duty unfulfilled. They are then brought back to God, their true Lord Supreme. Indeed, His alone is all judgement; and He is most swift in reckoning.

(Oyatlar 61-2)

(Verses 61-2)

“U Oʻz bandalari ustidan hukmronlik qiladi.” (61-oyat) Barcha qudrat Unikidir, barcha mavjudotlar Uning qudratiga bo‘ysunadi. Uning oldida ular ojizdir. Qodir Zot oldida ular itoatkor qullardan boshqa narsa emas. Bu haqiqat inson hayotining voqeliklari bilan tasdiqlanadi. Insonga berilgan harakat erkinligi va unga ruxsat etilgan bilim darajasi, unga topshirilgan vazifani bajarish qobiliyati bo‘lishiga qaramay, uning har bir nafasi aniq o‘lchov bo‘yicha unga ato etilgan; uning har bir harakati Allohning qudratiga bo‘ysunadi. Inson hayotining asosiy qonuni shundaydir, uni buzish mumkin emas, garchi bu qonun har safar aniq ilohiy irodaga muvofiq namoyon bo‘lishi mumkin. Bu hatto har bir alohida nafas va harakatga ham taalluqlidir.§ “U sizlarning ustingizga nigohbon (farishtalar)ni yuboradi.” (61-oyat) Bu yerda o‘sha nigohbonlarning mohiyati zikr etilmagan. Qur’oni karimning boshqa oyatlarida ular qilgan barcha ishlarimizni qayd etuvchi farishtalar ekani aytilgan. Bu yerda maqsad har kimning ustidan qattiq nazorat o‘rnatilganini his qildirishdir. Hech bir inson, hatto bir lahza ham, yolg‘iz qoldirilmaydi. Nigohbonlar aytgan har bir so‘zimizni, qilgan har bir ishimizni va har bir harakatimizni sanab, qayd etib boradilar. Buni tasavvur qilsak, ogohligimiz eng yuqori darajaga ko‘tariladi.

Ular shundan so'ng o'zlarining asl tabiatining ovoziga quloq solishga chaqiriladilar. Darhaqiqat, inson tabiati Xudoning yagonaligini tan oladi va xavf-xatarlar hamda qiyinchiliklarga duch kelganda faqat Xudoga yuzlanadi. Sura ularga ular tanglikda bo'lgandagi tabiatlarini tasvirlab beradi va ular osoyishtalik va farovonlik davrida o'sha tabiatning da'vatlariga qarshi qanday borishlarini bayon qiladi.

They are then called upon to listen to the voice of their very nature. Indeed, human nature recognizes the truth of Godhead and turns to God alone when it faces dangers and difficulties. The sūrah paints for them their nature when they are in distress, and describes how they go against its appeals when they go through a period of ease and comfort.

Bu hammasi qisqa, tez va aniq bir sahnada tasvirlanadi, chuqur taassurot qoldiradi. Ular eslatiladiki, katta qiyinchilik faqat hisob-kitob uchun turadigan Qiyamat kuni bilan cheklanmaydi. Ular, darhaqiqat, quruqlik va dengizning zulmat qa'rida katta qiyinchilik davrlarini boshdan kechiradilar. Bunday paytlarda ular faqat Xudoga murojaat qiladilar, faqat Ungina qutqara olishini tan olib. Biroq farovonlik davrlarida yana adashgan yo'llariga qaytadilar.

This is all portrayed in a short, fast, clear scene, producing a profound effect. They are reminded that great distress is not limited to the Day of Resurrection when they have to face their reckoning. They, indeed, go through periods of great distress in the deep darkness of land and sea. At such moments, they turn only to God, recognizing that only He can save them. Still they revert to their erring ways in periods of ease:

{“Ayting: “Quruqlik va dengizning zulmatli xavflaridan sizlarni kim qutqaradi? Sizlar Unga tavoze bilan va pinhona yolvorib: “Agar bizni bu balodan qutqarsa, albatta shukr qiluvchilardan bo‘lamiz”, deb duo qilasizlar. Ayting: “Sizlarni bulardan va har bir tanglikdan Alloh emas, balki Xudo qutqaradi, shunga qaramay, Unga sherik keltirasizlar”.” (63-64-oyatlar) Ba’zan xavfni tasavvur qilish va tanglikni eslash odamlarning qalbini yumshatishi va ularga shahvoniy istaklarini tiyishga yordam berishi uchun yetarlidir.}

“Say: ‘Who is it that saves you from the dark dangers of the land and sea, when you call out to Him humbly and in secret: If He will but save us from this peril, we will most certainly be grateful? Say: God alone saves you from these and from every distress; and still you associate partners with Him.” (Verses 63-4) At times, it is sufficient to visualize danger and remember distress to soften people’s hearts and help them restrain their wild desires.

Shunda odamlar o‘zlarining ojizlik his-tuyg‘ularini eslashlari mumkin, qachonki Xudo ularning qayg‘u-alamini yengillashtirganda Uning ne'matini eslaydilar.

Sura eslatadiki Xudoning qudrati ularni eslatadi, Uning qudrati ularni qutqarilganlaridan keyin ham jazolashi mumkin. Bu bir lahzalik azob-uqubat kabi emas, u tugagach o‘rniga boshqasi kelmaydigan holat emas.

The sūrah reminds them of God’s power which could smite them after they have been saved. It is not like a momentary distress which is not replaced once it is over.

Ularga Xudoyning chidab bo‘lmas azoblarni keltirishdagi cheksiz qudrati eslatiladi: “Ayting: U zotdir, sizlarning ustingizdan yoki oyoqlaringiz ostidan azob yuborishga, yoki sizlarni turli guruhlarga bo‘lib, birlaringizni birlaringizning qo‘li bilan azoblashga qodir. Qarang, Biz oyatlarimizni ular tushunishlari uchun qanday bayon qilamiz.” (65-oyat)

They are reminded of God’s unlimited ability to bring about suffering that they cannot endure: “Say: It is He alone who has the power to let loose upon you suffering from above you and from beneath your feet, or to divide you into disputing groups, causing the one to suffer at the hands of the other. See how We make plain Our revelations so that they may understand.” (Verse 65)

Yuqoridan yoki pastdan kelayotgan azoblarni, ulkan kuch bilan bostirib kelayotganini tasavvur qilish, o'ng yoki chapdan kelayotganini tasavvur qilishga qaraganda inson ongiga ancha kuchliroq ta'sir ko'rsatadi. Har kim yon tomondan kelayotgan azobga qarshi tura olishini o'ylashi mumkin, ammo yuqoridan tushadigan yoki pastdan odamlarni bosib ketadigan azob qarshilik ko'rsatib bo'lmaydigan bo'lishi kerak. O'zining ilhomlantiruvchi uslubida, sura bu kuchli ta'sirga yana bir narsani qo'shadi: Alloh odamlarni istalgan yo'nalishdan va istalgan usulda azob bilan bostirishga qodir ekanini ochiq-oydin bayon qiladi. So'ngra u yana bir tur azobni qo'shadi, bu sekin va uzoq davom etadigan azobdir. Bu tur ularni bir zumda yo'q qilmaydi, balki ular kun-u tun uni bir kundan ikkinchi kunga tortishi uchun ular bilan birga yashaydi: “[U qodir] sizlarni bir-biringiz bilan janjallashadigan guruhlarga bo'lib yuborishga, birini ikkinchisining qo'li bilan azoblantirishga.” (65-oyat)

To visualize suffering coming from above or from beneath in overwhelming force has a much more powerful effect on the human mind than to visualize it coming from the right or the left. Anyone may imagine that he can resist the latter type coming sideways, but the type of suffering which is brought down from above or which overwhelms people from beneath must be irresistible. In its inspiring style, the sūrah adds this forceful effect as it states in plain terms that God is able to overwhelm people with suffering from any direction and in any method He chooses. It then adds another type of suffering which is slow and long lasting. This type does not destroy them all in a flash, but lingers with them so that they experience it day after day and night after night: “[He has the power] to divide you into disputing groups, causing the one to suffer at the hands of the other.” (Verse 65)