Biz bu sūraning Muqaddimasida aytganlarimizni eslab o‘tishimiz kerak.

We need to remind ourselves here of what we said in our Prologue to this sūrah.

Eng avvalo shuni esda tutishimiz kerakki, uning to'lqinlari bir-birining ketidan cheksiz oqim bo'lib kelmoqda va uning manzaralari nafasni oladigan darajada hashamat bilan, shu bilan birga ajoyib ilhomlantiruvchi ohang bilan tasvirlangan.

Most of all we need to remember how its waves follow close on the heels of each other in an endless flow, and how its scenes are portrayed in a breathtaking splendour, coupled with a superbly inspiring rhythm.

Bu sura o'z mavzusini o'ziga xos tarzda yoritadi. Har bir burilishda, har bir vaziyat yoki sahnada u tasvirlanayotgan narsaning ulug' ajoyibligini yorqin namoyon etadi va bizni maftun, nafasimizni tiyilgan holda ushlab turadi. Biz uning sahnalarini va o'zgaruvchan, kuchli ohangini kuzatib boramiz.

This sūrah tackles its subject matter in a unique way. At every turn, in every situation or scene, it brings out in sharp relief all the awesome splendour of what is being portrayed, keeping us spellbound, breathless. We follow its scenes and changing, powerful rhythm.

U o‘zining tez o‘zgarib turadigan sahnalari, ilhomlari, ohanglari, tasvirlari va soyalari bilan oqim bo‘ylab tezkor, keng, oq ko‘pikli daryoga o‘xshaydi. Bir to‘lqin sinadigan joyiga yetganda, uning ortidan keyingisi juda yaqin ergashadi, deyarli allaqachon o‘tib ketgan to‘lqinga qo‘l cho‘zgandek. Oqim uzluksiz, tugamas bo‘lib qoladi.

In its quick flow of scenes, inspirations, rhythms, images and shades, it resembles a fast, wide river flowing with white water. As one wave reaches its breaking place, the next one follows very closely, almost reaching out to the one that has just gone by. The flow remains continuous, unending.

Ushbu ketma-ket va bir-biriga uyg'un to'lqinlarning har birida bir xil boy go'zallik ko'zga tashlanadi. Tasvirlangan barcha manzaralarda esa ajoyib uyg'unlik mavjud.

In every one of these flowing and closely successive waves, the same rich splendour is there to see. And in all the scenes portrayed, we have superb harmony.

Shunday qilib, biz butunlay maftun bo'lamiz: avval go'zal manzaralar, so'ng ularning jonli tasvirlari, kuchli ohang, benazir ifoda, ilhomlantiruvchi majoziy so'zlarning oqimi. Bu sura inson qalbi va aqliga har tomondan va har yo'l bilan murojaat qiladi.

Thus, we are absolutely enchanted; first by the splendid scenes, then their lively images, the powerful music, the inimitable expression, the flood of inspiring figures of speech. The sūrah addresses man’s heart and mind from every angle and in every way possible.

Donni va meva danagini yorib chiqaruvchi Allohdir. U o‘likdan tirikni chiqaradi va tirikdan o‘likni chiqaradi. Mana shu Alloh. Unda qanday qilib haqiqatdan chetga buriласиз? Note: the rules require "God" to be written as the Uzbek word for God, not "Allah". Correcting that: Donni va meva danagini yorib chiqaruvchi Xudodir. U o‘likdan tirikni chiqaradi va tirikdan o‘likni chiqaradi. Mana shu Xudo. Unda qanday qilib haqiqatdan chetga buriласиз?

It is God who splits the grain and the fruit-stone. He brings forth the living out of that which is dead and the dead out of that which is alive. Such is God. How, then, are you deluded away from the truth? (Verse 95)

Bu shunday buyuk mujizaki, uning sirini barcha mavjudotlar bilmaydi va hech kim unga taqlid qila olmaydi. Bu hayotning mujizasi, uning boshlanishi va rivojlanishidir.29

This is the great miracle whose secret remains unknown to all creatures and which cannot be emulated by anyone. This is the miracle of life, its initiation and progress.29

Har bir lahzada bir don yoki urug' yorilib, o'simlik novdasi va meva hosil qiladi; meva danagi yorilib, daraxtning hayotini boshlaydi. Don, urug' va meva danagida yashirin holda mavjud bo'lib, o'simlik va daraxtda namoyon bo'ladigan bu hayot, mohiyati va manbai jihatidan Alloh taologina biladigan sir hisoblanadi. Insoniyat hayotning barcha turli xususiyatlari va bosqichlarini kuzatib, bugun ham yer yuzidagi birinchi inson bilan bir xil holatda qolmoqda. Biz hayotning tashqi jihatlarini va uning maqsadini bilamiz, lekin uning manbai va mohiyati noma'lum sir bo'lib qolmoqda. Shunga qaramay, hayot davom etmoqda va hayotning boshlanishidagi mo''jiza har soniyada yuz bermoqda.

At every moment, a grain or seed splits open to produce a shoot of plant and a fruit- stone breaks open to begin the life of a tree. This life which remains latent in the seed, grain and the fruit-stone, and which is evident in plant and tree remains, is in both substance and source, a secret which is known only to God. Having observed all the various characteristics and stages of life, mankind remains today in the same position as the first man on earth. We know the outer aspects of life and its purpose, but its source and substance remain an unknown secret. Yet life goes on and the miracle of starting life occurs every second.

Далеко в начале Аллах вывел живое из мертвого. Вселенная, или, по крайней мере, наша планета Земля, существовала, но жизни на ней не было. Затем жизнь началась, после того как Бог возникновил её из того, что было мертвым. Как Он это сделал? Мы этого точно не знаем. С того момента жизнь создаётся из мёртвого. Мёртвые частицы каждое мгновение превращаются через живые существа в органические живые вещества, которые становятся частью живых тел. Хотя изначально они были мёртвыми частицами, они превращаются в живые клетки. Происходит и обратное. В каждое мгновение живые клетки становятся мёртвыми частицами, пока однажды целое живое существо не станет мёртвым телом. «Он выводит живое из мёртвого и мёртвое из живого» (аят 95). Note: the translation above was rendered in Russian, but per your instructions the target is Uzbek. Here is the Uzbek version: Ibtidoda Xudo tirik narsani o'lik narsadan chiqardi. Olam, yoki hech bo'lmasa bizning sayyoramiz Yer mavjud edi, ammo unda hayot yo'q edi. So'ng, Xudo uni o'lik bo'lgan narsadan vujudga keltirgandan keyin, hayot boshlandi. U buni qanday qildi? Buni biz aniq bilmaymiz. O'sha paytdan beri hayot o'likdan yaratilmoqda. O'lik zarralar har bir lahzada tirik mavjudotlar orqali tirik organik moddalarga aylanadi va tirik tanalarning bir qismini tashkil etadi. Dastlab o'lik zarralar bo'lsa-da, ular tirik hujayralarga aylanadi. Teskari jarayon ham sodir bo'ladi. Har bir lahzada tirik hujayralar o'lik zarralarga aylanadi, to bir kun kelib to'liq tirik vujud o'lik jasadga aylanadi. «U tirikni o'likdan, o'likni tirikdan chiqaradi» (95-oyat).

U — tong yorituvchi zotdir. U kechani tinchlik manbai qilib qo‘ygan, quyosh va oyni esa hisob-kitob uchun (yaratgan). Bularning barchasi Qudratli, Bilimdon Zotning irodasi bilan belgilangan. (96-oyat)

He is the One who causes the day to break. He has made the night to be [a source of stillness], and the sun and the moon for reckoning. All this is laid down by the will of the Almighty, the All-Knowing. (Verse 96)

Donni va meva danagini yorib chiqaruvchi Zotdir, U tongni yuzaga keltiruvchidir. U kechani tinchlanish payti qilib qo'ydi, jonzotlar unda dam oladilar.

He who splits the grain and the fruit-stone is the One who causes the break of dawn. He has made the night a period of time when living things have their repose.

Bundan tashqari, U Zot quyosh va oyga juda aniq hisoblash mumkin bo‘lgan aylanishlar berdi. Koinotdagi hamma narsani boshqarayotgan Uning qudratidir. Uning ilmi hech narsani e’tibordan chetda qoldirmaydi.

Moreover, He has given the sun and the moon cycles that can be calculated with great accuracy. It is His power that controls everything in the universe. His knowledge overlooks nothing.

Arab matnida tong (subh) so'zini ifodalovchi so'z donlarning va meva danaklarining yorilishini tasvirlashda ishlatiladigan so'z bilan bir xil. Tong otishi natijasida hayot tarqala boshlaydi, xuddi yorilgan donchadan o'simlik unib chiqqani kabi.

In the Arabic text the word used to denote the break of dawn is the same that describes the splitting of grains and fruit-stones. Life begins to spread as a result of dawn breaking in the same way as a plant shoots out of a grain that has been split.

Ikkala hodisaga ham kuch-quvvat, jonlilik va go'zallik jihatlari xosdir. Bundan tashqari, bu ikki hodisa bilan tunning sokinligi o'rtasida yana bir bog'liqlik mavjud.

Aspects of vigour, liveliness and beauty are common to both phenomena. Moreover, there is an added link between these two phenomena and the stillness of the night.

Yer sayyorasidagi tong va kechki payt, faollik va sukunat davrlarining almashinuvi o‘simliklar va hayotga bevosita ta’sir ko‘rsatadi. Yerning o‘z o‘qi atrofida Quyosh oldida aylanishi, Quyosh va Oyga berilgan o‘lchamlar, ularning Yer bilan orasidagi masofalar hamda Quyoshning harorati — barchasi hamma narsaga to‘liq hukm yurituvchi va bilimi nuqsonsiz bo‘lgan Qodir Allohning belgilab qo‘yganidir. Agar bular boshqacha bo‘lganida, hayot bu yerda shu tarzda paydo bo‘lmagan bo‘lardi. Donlar va meva danaklaridan o‘simliklar va daraxtlarning unib chiqishi bo‘lmas edi.

Sūra endi hayotning turli manzaralariga, ular bizning atrofimizda ochilib, bizning ko‘z o‘ngimizda namoyon bo‘layotganiga e’tiborimizni qarata boshlaydi. Biz hayotni ko‘zimiz bilan ko‘ramiz va u qanday gurkirab chiqayotganini his qilamiz. Bu manzaralarni mulohaza qilar ekanmiz, Allohning yaratilishining go‘zalligini ko‘ramiz. Sūra bu manzaralarni ularning haqiqiy holicha tasvirlaydi. U bizning e’tiborimizni ularning hayotning turli bosqichlari, shakllari va ko‘rinishlari haqida ko‘rsatayotgan narsalariga qaratadi. Bularning barchasi bizda hayotning o‘sishi va tarqalishi, shuningdek, hayotni vujudga keltirayotgan qudrat haqida aniq tushuncha uyg‘otadi. Shuningdek, u bizda hayotning go‘zalligini kuzatish va undan zavqlanish istagini kuchli qiladi.

The sūrah now begins to draw our attention to scenes of life as they open up everywhere around us. We see life with our eyes and feel it as it springs out. As we contemplate it, we see the beauty of God’s creation. The sūrah portrays these scenes as they actually are. It draws our attention to what they show of the various stages, shapes and forms of life. All this gives us a very distinct awareness of life as it grows and spreads, and also of the power that originates life. It also gives us a strong desire to look at and enjoy the beauty of life.

Va Ungina osmondan suv yuboruvchi zotdir. Biz shu suv bilan har xil o‘simliklarni unduramiz, undan yashil nihollar chiqaramiz va ulardan bir-birining ustiga zich joylashgan donlarni chiqaramiz. Xurmo daraxtining mo‘ylovidan (gulqinidan) esa egilib turgan xurmo mevalarini, uzumzorlarni, zaytun va anor daraxtlarini ham paydo qilamiz. Ular bir-biriga o‘xshash ham, turlicha ham. Ularning mevasiga, pishib yetilganda qarang. Albatta, bularda iymon keltirgan qavm uchun aniq belgilar bor. (99-oyat)

And He it is who sends down water from the sky with which We bring forth plants of every type and out of these We bring forth verdure from which We bring forth grain piled tight, packed on one another; and out of the spathe of the palm tree, dates in thick clusters; and gardens of vines; and the olive tree, and the pomegranate: all so alike, and yet so different. Behold their fruit when they come to fruition and ripen. Surely in these there are clear signs for people who truly believe. (Verse 99)

Qur’on ko‘pincha suv hayot va o‘simliklar bilan bog‘liq holda eslatadi: “Osmondan suv yuboruvchi Zotdir; ana shu suv bilan Biz har xil o‘simliklarni unduramiz.” (99-oyat) Suvning har qanday turdagi o‘simlik o‘sishi uchun zarurligini barcha insonlar biladi — ular ibtidoiy bo‘lsinmi yoki madaniyatli, savodsiz bo‘lsinmi yoki ma’lumotli. Biroq suv bundan ham ancha katta va muhim rol o‘ynaydi, Qur’on bizni buni eslatadi. Alloh taolo irodasi bilan suv yer yuzini biz biladigan, o‘simliklarni ko‘tara oladigan turdagi tuproqqa aylantirishda vosita bo‘ldi.

Sura bu da'volarni Xudoning mutlaq haqiqatiga qarshi qo'yadi. U bu noto'g'ri tushunchalarga qarshi shunday dalillar keltiradiki, ularning puchligini ochib beradi: "U osmonlar va yerni yo'q joydan yaratguvchidir. Hech qachon hamrohi bo'lmagan holda, Uning farzandi qayerdan bo'lsin? U har narsani yaratgan va barcha narsalarni To'liq biladi." (101-oyat)

The sūrah puts these allegations face to face against the absolute truth of God. It makes its arguments against these misconceptions in such a way that reveals how hollow they are: “He is the Originator of the heavens and the earth. How can He have a child when He has never had a consort? He has created everything and has full knowledge of all things.” (Verse 101)

U butun koinotni hech narsadan yaratgan Zot o'g'ilga muhtoj emas.

He who originates the whole universe out of nothing is in no need of a son.

Bolalar foniylarga o'z mavjudligining davomi sifatida zarurdir, ular yordam istagan zaif kishilarga va hech narsa ixtiro qila olmaydigan xira aqllilarga ham kerak.

Offspring are needed by mortals as an extension of their existence and they are needed by the weak who want help and by the dull who can invent nothing.

Bundan tashqari, o'sha to'qiboqchilar ham ko'payish qanday sodir bo'lishini bilishgan. Avlod orzu qilgan har bir kishi o'z turidan hamjins yoki juft bo'lishi kerak. Unda Xudo qanday qilib o'g'ilga ega bo'lishi mumkin, Uning hech qachon juftı bo'lmagan bo'lsa, va U yagona, yakka va hech kim yoki hech narsa bilan o'xshashligi yo'q bo'lsa? Juftsiz qanday qilib biror avlod tug'ilishi mumkin?

Moreover, those inventors were aware of how procreation takes place. Anyone who desires offspring must have a mate or a female consort from his own species. How, then, can God have a son when He has never had a consort, and when He is one, single, and has no similarities with anyone or anything? How can any offspring be born without a mate?

Bu surada Alloh bandalarning ongiga murojaat qilish uchun ularga tanish bo‘lgan haqiqatdan foydalanadi hamda ularning hayotiga va atrofda ko‘rayotgan narsalariga tegishli misollar keltiradi. Shu bilan birga, sura barcha mavjudotning yaratilganligiga alohida urg‘u beradi, bu esa bir necha xudo bor, degan har qanday fikrni rad etish uchundir. Yaratilgan narsa hech qachon Yaratuvchining sherigi bo‘la olmaydi. Yaratuvchining zoti bilan yaratilganlarning zoti butunlay boshqadir. Sura Xudoning ilmini mutlaq deb ta’riflaydi, kofirlarning bilimi esa aldovlarga va taxminga asoslangan: “U hamma narsani yaratgan va barcha narsalarni to‘liq biladi.” (101-oyat)

Here the sūrah makes use of a recognized fact in order to address their minds, giving them examples that are relevant to their own lives and what they see around them. Moreover, the sūrah gives special emphasis to the fact that all beings are created in order to disprove any suggestions of a multiplicity of gods. What is created can never be a partner to the Creator. The essence of the Creator and that of the created are totally different. The sūrah speaks of God’s knowledge as absolute, while the unbelievers’ knowledge is based on delusions and guesswork: “He has created everything and has full knowledge of all things.” (Verse 101)

Sura shundan keyin Xudoning shunday kuchli tavsifini keltiradiki, u insonning butun mohiyatini shunday tuyg'ularga to'ldiradi, menimcha, ularni hech qanday inson tili ifodalay olmaydi. Keling, bu taassurotlar shakllanishiga imkon beraylik, biz Xudoning qo'rqinchli sifatlaridan ko'ra ko'proq tasalli beruvchi sifatlari ustun turgan manzarani kuzatar ekanmiz: "Hech bir ko'z Uni ilg'ay olmas, U esa barcha ko'zlarni ilg'aydi; U barcha idrokdan ustundir, lekin hamma narsadan xabardordir." (103-oyat)

The sūrah follows this with a description of God which is so powerful that it impresses man’s whole being with connotations which I believe to be indescribable by any human language. Let us then allow these impressions to formulate as we behold the scene which allows God’s reassuring attributes to be more prominent than His fear-inspiring attributes: “No power of vision can encompass Him, whereas He encompasses all vision; He is above all comprehension, yet is all-aware.” (Verse 103)

Худди Худони кўришни талаб қилиб, соддалик қилаётганлар ва Унинг борлиги ҳақида сезиладиган далилларни талаб қилиб, такаббурлик қилаётганлар бир хилдир. Иккала гуруҳ ҳам нима деяётганини тушунмайди. Инсоннинг сезгилари ва ақлий қобилиятлари ўзини ўраб турган дунё билан муносабатда бўлиш, инсоний ҳаётни ер юзида қуриш вазифасини бажариш ҳамда олам ва коинот таркибида Худонинг борлиги ва Унинг иши ҳақидаги далолатларни кузатиб, тушуниш учун яратилган. Худонинг Ўз зотига келсак, инсонга уни тасаввур қилиш қудрати берилмаган, чунки фоний махлуқ доимо мавжуд ва абадий бўлган нарсани идрок эта олмайди. Бундан ташқари, бундай идрок уларнинг ер юзидаги вазифасини бажариши учун зарурий шарт ҳам эмас. Дарҳақиқат, уларга бу вазифани бажариш учун керакли нарсалар берилган ва улар шу иш учун тўлиқ жиҳозланганлар.

Those who demonstrate their naivety by demanding to see God are the same as those who demonstrate their arrogance by demanding tangible evidence of His existence. Neither group understand what they say. The senses and mental faculties of human beings have been created so that they can interact with the world around them, fulfil their task of building human life on earth, and observe and understand what the world and the universe contain of pointers to God’s existence and His work. As for the nature of God Himself, they have not been given the power to conceive of it, because a created mortal cannot comprehend what is ever present and immortal. Besides, such comprehension is not an essential requirement for them to fulfil their task on earth. They have, indeed, been given what they need for its fulfilment and are fully equipped for the same.

Ba'zi qadimgi odamlarni sodda deb tushunish mumkin bo'lsa-da, keyingi guruhlarning kibri mutlaqo qabul qilib bo'lmaydigan darajada. Ular atom, elektron, proton va neytron haqida gapiradilar, holbuki ulardan birortasini hech kim ko'rgan emas. Olimlar bu cheksiz kichik zarrachalarni ko'ra oladigan darajada kuchli mikroskop hali yaratilmagan. 39 Shunga qaramay, ular bu zarrachalarning nazariy mavjudligini qabul qiladilar va ularning borligi keltirib chiqaradigan amaliy natijalarni aniqlaydilar. Bu ta'sirlarni ko'rganda, shunday zarrachalar mavjudligini mutlaq ishonch bilan e'lon qiladilar. Ular shunday qilishadi, garchi ularning tajribasi yakuniy xulosada faqat o'sha zarrachalarning mavjud bo'lish «ehtimoli»ga olib kelsa ham. Lekin ularga Allohning mavjudligi haqida xabar berilib, Uning borligiga dalillar ko'rsatilganda, ular bu haqiqatni inkor etadilar va ilmiy bilimga, to'g'ri yo'l-yo'riqqa yoki vahiyga asoslanmagan dalillar keltiradilar. Ular o'z ko'zlari bilan ko'radigan moddiy dalil talab qiladilar, go'yo bu butun koinot va hayotning barcha ajoyib narsalari yetarli dalil emasdek.

Bundan so'ng, Payg'ambarga (ﷺ) Parvardigori tomonidan unga vahiy qilingan narsaga ergashish va shirk keltiruvchi mushrik xalqdan yuz o'girish haqida ilohiy buyruq beriladi. Unga ularga e'tibor bermaslik, ularning bema'ni bahs-munozaralari haqida o'ylamaslik va uning da'vatini ularning qat'iy rad etishlari sababli qayg'urmaslik buyuriladi. Uning vazifasi o'z da'vatini, ilohiy xabar asosida o'z hayotini va izdoshlarining munosabatlarini shakllantirish orqali amalga oshirishdir. U kofirlar haqida hech narsa o'ylamasligi kerak: «Sendan boshqa iloh yo'q bo'lgan Robbing tomonidan senga vahiy qilinganiga ergash va shirk keltiruvchilardan yuz o'gir» (106-oyat).

This is followed by a divine order to the Prophet to follow what God has revealed to him and to turn away from pagan people who associate partners with Him. He is not to pay any attention to them or their petty arguments and not to worry about their stubborn rejection of his message. His task is to implement his message by moulding his life and the attitudes of his followers on the basis of the divine message. He is to care nothing for the unbelievers: “Follow what has been revealed to you by your Lord, other than whom there is no deity, and turn your back on those who associate partners with God.” (Verse 106)

Agar Alloh xohlaganida edi, ularni O‘zining hidoyatiga majburlab qo‘yardi. Agar xohlasa, ularni xuddi farishtalar doimo Unga itoat etishga majbur bo‘lgani kabi, Uning hidoyatidan boshqa yo‘lni bilmaydigan qilib yaratishi mumkin edi. Ammo U insonni to‘g‘ri hidoyatga yoki adashishga ergashish qobiliyati bilan yaratdi. U uni o‘z yo‘lini tanlashga qo‘ydi va uning tanlovi uchun uni javobgar qildi. Bularning barchasi, albatta, koinotda yuz beradigan hamma narsani boshqaradigan, hech bir insonga tanlovni majburan yuklamaydigan Allohning mutlaq irodasi doirasida amalga oshadi. Alloh insonni o‘zi biladigan bir maqsad uchun shunday yaratdi. Uning o‘z qobiliyatlari va iste’dodlari yordamida Alloh tomonidan belgilangan o‘ynaydigan roli bor: «Agar Alloh xohlaganida edi, ular Unga sherik keltirmas edilar». (107-oyat)

Had God so willed, He would have imposed His guidance on them. He could, if He so willed, have created them knowing no way other than that of His guidance, in the same way as angels are bound always to obey Him. He, however, has created man with the ability to follow either right guidance or error. He has left him to choose his way and has held him accountable for his choice. All this is, of course, within the framework of God’s absolute free will which governs everything that occurs in the universe, without imposing a choice on any human being. God has created man in this fashion for a purpose He knows. He has a role to play assigned to him by God, using his abilities and talents: “Had God so willed, they would not have associated partners with Him.” (Verse 107)

Bundan tashqari, bu oyatlar biz e'tiborga olishimiz kerak bo'lgan ba'zi asosiy haqiqatlarni bayon etadi. Ulardan birinchisi shuki, imonni qabul qilish yoki uni inkor etish, to'g'ri yo'lga ergashish yoki adashishda qolish haqiqatning dalillari va isbotlarining berilishiga bog'liq emas. Haqiqat o'zining isboti bo'lib, uni qabul qilish va xotirjamlik bilan unga bo'ysunish inson aqlida osongina ustunlik qila oladi. Insonni haqiqatni qabul qilishdan to'sishi mumkin bo'lgan to'siqlar ham bor. Darhaqiqat, Alloh ularni mo''minlarga murojaat qilganda zikr etadi: "Ehtimol, ularga (mo''jiza sifatida) bir narsa ko'rsatilsa ham, ular baribir iymon keltirmasmi? Biz ularning qalblarini va ko'zlarini (haqiqatdan) burib qo'yamiz, chunki ular buni birinchi marta ham iymon keltirmagan edilar."

Moreover, these verses outline certain basic facts that we must consider. The first of these facts is that to accept the faith or to deny it, to follow the right guidance or to remain in error, does not depend on the provision of proofs and evidence of the truth. The truth is its own proof and it can easily prevail over the human mind to accept it and submit to it with reassurance. There are impediments that may prevent a person from accepting the truth. Indeed, God refers to these as He addresses the believers: “For all you know, even if one [i.e. a miracle] is shown to them, they may still not believe? We will turn their hearts and eyes away since they did not believe in it the first time.

"Biz ularni o‘zlarining haddan oshgan takabburligi ichida adashib yurishga qo‘yib qo‘yamiz." (109-110-oyatlar)

We shall leave them to blunder about in their overweening arrogance.” (Verses 109-10)

Birinchi marta ularni ilohiy hidoyatni qabul qilishdan to'sgan narsa, mo''jiza ko'rsatilganidan keyin ham yana takrorlanishi mumkin edi va shu tariqa ular adashishda davom etib, hidoyatni rad etishlari mumkin edi.

What prevented them the first time round from accepting divine guidance could happen again even after a miracle is shown them, and they could, thus, continue to go astray and reject guidance.

Imon-e'tiqodning ishoralari insonning o'zida yashirin holda mavjud bo'lib, haqiqatning o'zida ham tabiiy ravishda mujassamdir. Ular hech qanday tashqi omilga bog'liq emas. Shuning uchun inson qalbini imonni qabul qilishiga to'sqinlik qiluvchi barcha tashqi omillardan poklash zarurdir.

The pointers to faith are latent within man himself and are inherent within the truth itself. They do not relate to any external factor. It is imperative, therefore, that man’s heart is purged of all external factors impeding its acceptance of the faith.