Al-An`ām (Hayvonlar) 1 - 3 - Qur'on soyasida

Al-An`ām (Hayvonlar) 1 - 3 - Qur'on soyasida | Quran Course

Ushbu uchta boshlang'ich oyat sura mavzusining, ya'ni imonning asosini tashkil etadi va shu bilan asosiy g'oyalarni belgilab beradi. "Hamd faqat Allohga xosdir, u osmonlar va yerni yaratdi, zulmatni va nurni vujudga keltirdi; ammo kufr keltirganlar o'z Parvardigorlariga boshqa narsalarni teng qo'yadilar." (1-oyat)

These three opening verses strike the basic notes as they lay the foundation for the subject matter of the sūrah, namely, faith. “All praise is due to God, who has created the heavens and the earth, and brought into being darkness and light; yet those who disbelieve regard other beings as equal to their Lord.” (Verse 1)

Sūra shu hamd bilan boshlanadi — Yaratuvchi va barcha narsalarning Ibtido qiluvchisi bo‘lgan Allohgagina hamd va ulug‘lash lozim bo‘lgan Zot ekanligini ta’kidlab. Shunday qilib, dastlabki ishoralar Xudolikning eng muhim sifatini, ya’ni yaratishni ta’kidlaydi. Avvalo, u mavjudotning ikki eng keng sohasi — osmonlar va yer yaratilishiga ishora qiladi. So‘ng u osmonlar va yerning aniq reja asosida yaratilishidan kelib chiqadigan ikki eng buyuk hodisani — zulmat va nurni qo‘shadi. Demak, bu dastlabki ishora koinotda ko‘rinib turgan ajoyib yulduzlar va sayyoralarni, ularni ajratib turgan tasavvurga sig‘maydigan masofalarni hamda ularning orbital harakatlaridan kelib chiqadigan ko‘plab hodisalarni o‘z ichiga oladi. Keyin u bu ulkan mavjudotga qarab turgan, ya’ni Oliy Yaratuvchining cheksiz qudrati va nuqsonsiz rejalashtirishiga buyuk dalil bo‘lgan, ammo shunga qaramay Xudoga ishonishdan, Uning birligini tan olishdan yoki Uni hamd qilishdan bosh tortadigan kishilarga hayron bo‘ladi. Aksincha, ular Unga sherik keltiradilar va ularni Uning tengdoshlari deb da’vo qiladilar: “Kofir bo‘lganlar esa Robbilari bilan boshqa narsalarni tenglashtiradilar.” Koinotdagi bunday aniq dalillarning barchasi inson aqli va qalbiga ta’sirini yo‘qotadi. Bu ziddiyat yulduzlar va sayyoralar, ularni ajratib turgan cheksiz masofalar hamda ularning yaratilishidan kelib chiqadigan barcha qamrab oluvchi hodisalar bilan bir xil darajada, aslida undan ham kattadir.

The sūrah starts with praising God and glorifying Him as only He, the Creator and Originator of all things, deserves to be praised and glorified. Thus, the initial touches stress the foremost quality of Godhead, namely, creation. To start with, it refers to creation in the two widest expanses of existence, the heavens and earth. It then adds the two greatest phenomena that result from the creation of the heavens and the earth according to a deliberate plan, namely, darkness and light. This initial touch, then, takes into view the magnificent stars and planets which we see in the universe, the unimaginable distances separating them and the numerous phenomena which result from their orbital movements. It then wonders at those people who behold this awesome existence, itself a great testimony to the infinite ability of the Supreme Creator and His faultless planning, but who still refuse to believe in God, acknowledge His oneness or praise Him. Instead, they associate partners with Him whom they allege to be His equals: “Yet those who disbelieve regard other beings as equal to their Lord.” All this clear evidence in the universe thus loses its effect on the human mind and soul. The irony is of the same magnitude as the stars and the planets, the endless distances separating them and the all-enveloping phenomena that result from their creation. It is indeed greater.

Rasm inson mavjudligiga, ya'ni koinot mavjudligidan keyin keladigan va zulmat hamda nur ikki hodisasiga bo'lgan ishorasi bilan davom etadi.

The picture continues to unfold with its reference to human existence which follows the existence of the universe and the two phenomena of darkness and light.

Bu Qur’oniy ajoyib nozik ishora bo‘lib, bizni loydan yaratilishning qorong‘uligidan faol hayotning nuriga olib o‘tadi. Bu yerda avvalda eslatilgan qorong‘ulik va nur haqidagi ishora orqali to‘liq badiiy uyg‘unlikni ko‘ramiz. Yana bir o‘zaro chambarchas bog‘liq nozik jihat o‘lim uchun belgilangan birinchi muddat va Alloh bilidigan qiyomat uchun belgilangan ikkinchi muddatga tayyorlaydi. Shunday qilib, mulohaza qilish uchun ikki qarama-qarshi tushuncha bor: harakatsizlik va harakat, hamda Olloh yaratgan hayot bilan qarama-qarshi qo‘yilgan xira loy. Ularning orasidagi masofa ham vaqt, ham mohiyat jihatidan juda kattadir. Bularning barchasi har bir inson qalbiga shuni ilhomlantirishi kerak: bu hammasi Xudoning rejasining bir qismi va hammamiz Unga to‘planamiz. Shunga qaramay, bu surada xitob qilinganlar hali ham shubhada qolmoqdalar: “Hali ham shubhadasiz” (2-oyat).

This is a remarkable Qur’ānic touch taking us from the darkness of clay to the light of active life. We perceive here the full artistic harmony at work, with the reference to darkness and light made at the outset. Another closely intertwined subtlety prepares us for a first term appointed for death and a second term appointed for resurrection known only to God. We, thus, have two contrasting notions to contemplate, namely idleness and movement and a dull clay contrasted with life created by God. The gap between these opposites both in time and nature, is wide indeed. All this should inspire every human heart with the certainty that it is all part of God’s scheme and that we will all be gathered to Him. Yet those who are addressed by this sūrah continue to have doubts: “Yet you are still in doubt.” (Verse 2)

Uchinchi bir ishora bu qisqa oyatlarda oldingi ikkitasini bir xil doira ichida birlashtiradi va Yer hamda inson olamini ham o'z ichiga olgan butun koinotda Xudoning yagona ilоh ekanini aniq ko'rsatadi: "U osmonlarda ham, yerda ham yagona Xudodir. U sizlar yashirgan narsalarni ham, oshkora qilgan narsalarni ham to'liq biladi. U nima topishingizni ham biladi."

A third touch in these short verses combines the two previous ones within the same framework, making it clear that God is the only deity in the whole universe, including the human world: “He alone is God in the heavens and on earth. He has full knowledge of all that you keep secret and all that you do openly. He knows what you earn.” (Verse 3)

Osmonlarni va yerni yaratgan Zot ular ichida yagona Xudodir. Xudolikka xos barcha sifat va xususiyatlar faqat Unga tegishlidir va osmonlar ham, yer ham buni shubhasiz tan oladi. Bu tan olish ularning Xudo ular ichida joriy etgan qonunlarga bo‘ysunishida va Uning amrlarini ixtiyoriy ravishda bajarishida namoyon bo‘ladi. Xuddi shu narsa inson hayotiga ham tegishli bo‘lishi kerak. Xudo insonning ham, osmonlar va yerning ham Yaratuvchisidir. Insonning dastlabki yaratilishida bu yerning loyi bor. Uni inson qilib shakllantiruvchi barcha sifatlari Xudo tomonidan berilgan. Uning jismoniy vujudi Xudo joriy etgan tabiat qonunlariga bo‘ysunadi. Inson bularning hech birida o‘z so‘zига ega emas. U Xudoning irodasi bilan yaratiladi va mavjudlikka keladi, ota-onasining rejasi bilan emas. Ular jinsiy aloqada bo‘lishlari mumkin, ammo o‘z irodalari bilan homiladorlikka erisha olmaydilar. Inson homiladorlik muddati va tug‘ish sharoitlari uchun Xudo belgilagan qonunlarga muvofiq tug‘iladi. Inson nafas olish uchun Xudo yer yuzi ustiga Xudo xohlagan miqdor va nisbatda joylashtirgan havodan foydalanadi. Uning nafas olishi Xudo unga tanlagan miqdor va usulga mos keladi.

The One who has created the heavens and the earth is the only God in them. All attributes and qualities of Godhead belong to Him alone and both the heavens and the earth acknowledge them without hesitation. This acknowledgement is reflected in their submission to the laws God has set in operation in them and in their willing fulfilment of His commandments. The same should apply to human life. God is the Creator of man, the heavens and earth alike. In man’s original making is the clay of this earth. All his qualities which combine to make of him a human being have been given to him by God. His physical entity is subject to the laws of nature God has set in operation. Man has no say in all this. He is created and given his existence by God’s will, not by his parents’ design. They may have intercourse, but they cannot effect conception by their own will. Man is born according to the laws God has established for the term of pregnancy and the conditions of childbirth. Man uses for breathing the air God has placed over the earth in the quantities and ratios He has willed. His breathing conforms to the quantity and method God has chosen for him.

U shunda og‘riqni his qiladi, ochlikni, chanqoqni, xursandchilikni yoki qisqasi, u Xudoning qonuni asosida yashaydi; bularning hech birida uning ixtiyori yo‘q. Bularning barchasida u osmonlar va yer bilan bir xil holatda.

He feels pain, hunger, thirst, happiness, or in short, he lives in accordance with God’s law; he has no say in any of it. In all this he is in the same position as the heavens and the earth.

Bundan tashqari, Alloh inson yashirgan narsani ham, ochiq qilgan narsasini ham biladi. U nima qilishini va nima topishini, u ommaga ko‘rinadigan yoki yashirin bo‘lishidan qat’i nazar, biladi. Shunday ekan, inson o‘zining erkin ixtiyori berilgan sohada Alloh qonunlariga amal qilishi yanada munosibroqdir. Bu uning tanlagan dini, qadriyatlari va amaliyotlarini ham o‘z ichiga oladi. Agar u shunday qilsa, Alloh qonuniga bo‘ysunadigan tabiiy hayoti bilan o‘zi erkin tanlov qiladigan sohalar o‘rtasida uyg‘unlikka erishadi. Shu tariqa u ichki ziddiyatning oldini oladi va ikki teng bo‘lmagan qonun — biri Alloh tomonidan, ikkinchisi inson tomonidan belgilangan qonun — o‘rtasida o‘zini ikki yoqqa tortilishdan saqlaydi. Bu ikkisini bir darajaga qo‘yib bo‘lmaydi.

Moreover, God knows what man keeps secret and what he does in the open. He knows what he does and what he earns, be it done in public or in private. It is, then, more befitting for man to follow God’s laws in that area of his life over which he has been given full control. This includes his chosen faith, values and practices. If he does, he achieves harmony between his natural life which is subject to God’s law and his free-will in those areas where he exercises his free choice. Thus, he precludes internal conflict and saves himself from being pulled in opposite directions by two unequal laws: one set by God and one made by man. The two cannot be placed on the same level.

Bu sura boshidagi kuchli kirish inson qalbi va aqliga murojaat qilib, yaratilishdan va hayotdan olinadigan dalillarga e'tibor qaratadi, chunki inson dunyoda va o'z ichida bunday dalillarni ko'ra oladi. Bu murojaat ilohiyot va falsafadan uzoqlashib, inson tabiatini uyg'otadi: u yaratilishning aniq reja asosida harakatini tasvirlaydi va bahs-munozaraga kirmasdan faktlarni bayon etadi. Osmonlar va yerning yaratilishi, ularning aniq tizim bo'yicha tartibga solinishi va hayotning, ayniqsa, eng muhimi bo'lgan inson hayotining yaratilishi hamda uning belgilangan yo'li bo'ylab harakati insonni haqiqat bilan yuzma-yuz qo'yadi va Allohning yagonaligiga uni kuchli ishontiradi. Allohning yagonaligi butun sura asosiy mavzusidir. Butun Qur'on ham aynan shuni isbotlashga qaratilgan. Masala faqat Allohning mavjudligi bilan cheklanmaydi.

This powerful opening to the sūrah addresses man’s heart and mind, pointing out the evidence derived from creation and from life, for man is able to see such evidence in the world around him and within himself. It is an address which moves away from theology and philosophy in order to awaken human nature as it portrays the movement of creation according to a deliberate scheme and in a manner that states facts without indulging in argumentation. The creation of the heavens and the earth, their organization according to a clear system, and the creation of life — the most important aspect of which is human life — and its movement along its definite course, put human nature face to face with the truth and strongly reassure it of God’s oneness. God’s oneness is the core topic of the whole sūrah. It is what the entire Qur’ān aims to establish. The question is not confined to God’s existence, as such.

Insoniyat tarixi davomida asosiy muammo ilohning mavjudligini tan olish emas edi, balki o‘sha haqiqiy ilohni tanib olish va Unga Uning haqiqiy sifatlarini berishda ojiz bo‘lish edi.

Throughout human history, the basic problem was not that of accepting the existence of a deity, but rather the inability of recognizing that true deity and giving Him His true attributes.

Sūrah boshida ko‘rsatilgan pagan arablar Xudoning mavjudligini butunlay inkor etmas edilar. Aksincha, ular Uning borligini, Uning yaratuvchi ekanini, mavjudotlarini rizq bilan ta’minlashini, koinot egasi ekanini hamda hayot va o‘limni Uning berishini tan olardilar. Qur’on bayon etganidek, ular Uning ko‘plab sifatlarini ham e’tirof etardilar. Ularni mushrik deb atashning sababi shu ediki, ular Xudoning mavjudligidan kelib chiqadigan mantiqiy xulosaga kelishni istamas edilar; ya’ni Xudo ularning butun hayotlari ustidan hokimlik qilishi, bu ishda Unga hech kimni sherik qilmaslik lozimligini tan olmas edilar. Shuningdek, ular Xudoning qonunini insoniy hayotda yagona maqbul qonun sifatida amalga oshirish burchini ham e’tirof etmas edilar. Ularga Xudoning borligini tan olish va Unga mo‘minlarni shakllantiruvchi sifatlarni berish kifoya qilmas edi. Mazkur sūrahning boshida bayon etilgan haqiqat – ya’ni Xudo ham insonning, ham koinotning Yaratuvchisi ekani, ikkalasining hayotini boshqarishi, insonlarning yashirin fikrlarini, ochiq amallarini hamda yashirgan va oshkor etganlarini to‘liq bilishi – muqaddima sifatida keltirilgan bo‘lib, bu muqaddima barcha hokimiyatning faqat Xudoga tegishli ekanligi degan muqarrar xulosaga olib keladi.

The pagan Arabs addressed initially by this sūrah did not deny God’s existence altogether. Indeed, they acknowledged His existence and that He was the Creator who provided sustenance to His creation, and who owned the universe and caused life and death. They acknowledged many of His attributes as the Qur’ān states. The reason then for classifying them as pagans was their unwillingness to come to the logical conclusion of God’s actual existence, in other words, that God must be given authority over their whole lives, without their associating any partners with Him in that. Nor did they acknowledge their duty to implement God’s law as the only acceptable law in human life. It was not enough for them to acknowledge God’s existence and to give Him those attributes which would make them believers. Here at the beginning of this sūrah, the fact that God is the Creator of both man and the universe, and that He governs the life of both and has full knowledge of men’s secret thoughts and their public actions and what they hide and reveal are stated as an introduction which leads to the inevitable conclusion that all sovereignty belongs to God alone.

Yaratilish va hayotga oid ikkala dalil ham kofirlarga qo‘yilgan eng mukammal dalil bo‘lib, ular Xudoning yagonaligi va hokimiyati degan asosiy tushunchani tan olishlari hamda uni amaliy hayotlarida qo‘llashlari uchun xizmat qiladi. Bundan tashqari, ikkala tushuncha ham Xudoning borligini inkor etuvchi barcha yangi qarashlarga, ular bo‘sh bo‘lsinmi yoki murakkab bo‘lsinmi, mukammal raddiya bo‘ladi.

Both sets of evidence concerning creation and life represented the most perfect evidence put to the unbelievers so that they may acknowledge the major concept of God’s oneness and sovereignty and act on it in their practical life. Furthermore, both concepts represented perfect refutations of all new concepts denying God’s existence, hollow or sophisticated as they might be.

Aslida, o'sha ateistlarning haqiqatan ham o'zlariga ishonganlari juda shubhali. Ehtimol, ateizm tushunchasi dastlab cherkovga qarshi chiqish uchun uyushtirilgan hiyla sifatida paydo bo'lgan. Keyin sionizm uni o'z maqsadlari yo'lida ishlatgan, chunki u insoniy hayotning asosiy poydevorini yemirishga harakat qiladi, shunda sionizmdan boshqa hech bir insoniy jamoa o'z yashash qoidalari uchun uni asos sifatida qabul qila olmaydi. Buni ular "Sion oqsoqollarining bayonnomalari"da ochiq aytadilar. Ular erishmoqchi bo'lgan natija insoniyatning inqirozi bo'lib, shunda ular uni boshqarishi mumkin bo'ladi, chunki ular haqiqiy kuchning manbaini, ya'ni imonni o'zlari uchun saqlab qolmoqdalar.

In point of truth, it is exceedingly doubtful that those atheists actually believed themselves. Most probably, the whole concept of atheism started as a manoeuvre to confront the Church. Zionism then exploited it for its own ends, because it tries to demolish the basic foundation of human life, so that no human community other than its own can take it as a basis for its code of living. This they state in the Protocols of the Elders of Zion. The result they aim to achieve is the collapse of humanity so that they can exercise control over it, since they preserve for themselves the source of true power, namely faith.

Qanchalik rejalar tuzishmasin, sionistlar insoniy tabiatni yenga olmaydilar. Bu tabiat qalbining chuqurida bilib turadi: bu koinotni yaratgan Rabb bor.

No matter how much they scheme, the Zionists cannot overpower human nature which, deep at heart, knows that there is a Lord who has created this universe.

Biroq, insoniy tabiat olamning haqiqiy Rabbisining to‘g‘ri sifatlarini tanishga qodir bo‘lmasligi mumkin va Unga sherik keltirish, ya’ni boshqalarga hokimiyat berish orqali og‘ishi mumkin. Insoniy tabiatda shunday og‘ish yuz berganda, u kofir yoki mushrikka aylanadi. Biroq ayrim kishilarning buzilgan tabiati bo‘lishi mumkinki, bu ularning tabiiy qobiliyatlari va reaksiyalarining izdan chiqishiga olib keladi. Aynan shunday kishilar Xudoning borligini butunlay inkor etishga qaratilgan yovuz rejalarga berilishi mumkin. Bunday kishilar faqat kichik ozchilikni tashkil etadi. Darhaqiqat, bugungi haqiqiy ateistlar Rossiya va Xitoyda bir necha millionni tashkil etadi, holbuki o‘sha ateistlarning zulmi ostida azob chekayotganlar yuz millionlab.

Human nature, however, may not be able to recognise the right attributes of the true Lord of the universe and it may deviate through giving authority to others beside Him. When such deviation occurs in human nature, it becomes unbeliever or idolater. Some individuals, however, may have a corrupt nature that leads to the malfunctioning of their natural faculties and responses. It is such individuals who may succumb to wicked designs aiming to make them deny God’s existence altogether. Such individuals will remain only a small minority. Indeed, the real atheists today do not number more than a few millions in Russia and China, compared to the hundreds of millions who suffer under the tyranny of those atheists.

Qirq yildan ortiq vaqt davomida ta'lim va axborot vositalaridan ateizmni tarqatish uchun to'xtovsiz olib borilgan barcha sa'y-harakatlar bundan ko'proqqa erisha olmadi.3

All the efforts which have gone on unabated for over forty years to utilise the means of education and information to spread atheism could not achieve more than this.3

Sionistlarning yovuz rejalari dinni bir qator marosimlarga aylantirishga intilgan, shu tariqa uning amaliy hayotga ta’sirini kamaytirishni maqsad qilgan. Shu yo‘l bilan ular odamlarni o‘zlarini mo‘min deb hisoblashga ko‘ndirishga, shu bilan birga boshqa xudolar ular uchun qonunlar chiqarishi va amaliy faoliyatlarini tartibga solishini tan olishga majbur qilishga muvaffaq bo‘ladilar. Shunday qilib, sionistlar odamlarning insoniyligini butunlay zaiflashtiradilar, garchi odamlar o‘zlarining mo‘min ekanliklari haqidagi xayolga berilib yursalar ham.

The Zionists’ wicked designs have sought to reduce religion to a set of rituals, thus seeking to minimise its influence on practical life. In this way, they are able to persuade people that they remain believers while acknowledging that other lords legislate for them and regulate their practical activities. Hence, the Zionists undermine humanity altogether, even though people maintain the delusion that they are believers.

Ularning yakuniy maqsadi har doim Islomni yo‘q qilish bo‘lgan, chunki ular o‘z tarixidan bilib oladilar: Islom amalda qo‘llanib turar ekan, ular unga qarshi g‘alaba qozona olmaydilar. Shuningdek, ular bilishadiki, musulmonlarni faqat ular Islomni haqiqatan amalda tatbiq etmaganda yengish mumkin, garchi musulmon sifatida o‘zlarini hisoblasalar ham. Dinning odamlar hayotiga deyarli ta’sir qilmasligi holda to‘g‘ri amal qilinayotganini ko‘rsatish esa Sionistlar rejasining muvaffaqiyatli bo‘lishi uchun zarurdir.

Their ultimate aim has always been to destroy Islam, because they know from their own history that they can never overcome it as long as it continues to be implemented in practice. They also know that they can overcome Muslims only when they do not truly implement Islam, regardless of the fact that they may consider themselves Muslim. Presenting the notion that religion is properly followed when it actually has little or no influence on people’s life is necessary for the Zionist plot to succeed.

Men o'ylaymanki, Alloh eng yaxshi biladi, sionist yahudiylar va xristian yangi salib yurishchilari Islomni Afrika, Osiyo va Yevropadagi tayanch joylaridan ildizi bilan yo'q qilish urinishlarida umidsizlik nuqtasiga yetdilar. Ular musulmon xalqlarni materialistik ta'limotlar orqali ateizmni qabul qilishga undash umidini butunlay yo'qotdilar va missionerlik faoliyati yoki bevosita mustamlakachilik orqali musulmonlarni boshqa dinlarga o'tkazish imkoniyatiga endi umid bog'lamaydilar. Buning sababi shuki, ateizm inson tabiatiga zid keladi. U hatto butparastlar tomonidan ham rad etiladi, musulmonlar haqida gapirmasa ham bo'ladi. Boshqa dinlarga kelsak, ular hech bir musulmonning ongida Islomni almashtirishni na umid qiladilar, na bunga urinadilar.

I feel, although God knows best, that the Zionist Jews and the Christian neo- Crusaders have reached the point of despair in their attempts to uproot Islam from its strongholds in Africa, Asia and Europe as well. They have lost all hope that they can make Muslim populations adopt atheism through materialistic creeds, and they no longer entertain any hope of being able to convert Muslims to other religions through missionary work or direct colonialism. This is due to the fact that atheism is repugnant to human nature. It is even rejected by pagans, let alone by Muslims. For their part, other religions do not even hope or attempt to replace Islam in the mind of any Muslim.

Balki shu umidsizlik tufayli sionist yahudiylar va xristian neo-salibchilari o'z usullarini o'zgartirgan. Ular endi Islomga kommunizm yoki missionerlik orqali ochiq qarshi chiqishga urinmaydi. Ular yanada yashirin va xavfli rejalarni qabul qilishgan. Endi ular o'zlariga yuzaki islomiy tus beradigan va Islomga faqat og'zaki hurmat ko'rsatadigan tizimlar va rejimlar o'rnatishga harakat qilmoqda. Ushbu niqobni kiyib olgach, bunday rejimlar missionerlik konferensiyalari va sionist protokollari tavsiya etgan, ochiq va to'g'ridan-to'g'ri amalga oshirib bo'lmaydigan barcha loyiha va rejalarni amalga oshira boshlaydi.

Perhaps it is because of this despair that Zionist Jews and Christian neo-Crusaders have changed their tactics. They no longer try to confront Islam openly through Communism or missionary work. They have adopted more subtle and wicked designs. They now try to establish systems and regimes which give themselves a superficial Islamic colour and which pay lip-service to Islam. Once they have donned this mask, such regimes start to carry out all the projects and plans recommended by missionary conventions and Zionist protocols, which could not be implemented in a direct and open manner.

Bu rejimlar o'zlarini musulmon deb e'lon qilishi yoki hech bo'lmaganda dinni hurmat qilishlarini aytishi mumkin, lekin shu bilan birga ular Xudoning qonunini butunlay to'xtatib qo'yadilar va uning o'rniga odamlar tomonidan yaratilgan qonunni joriy etadilar, bu esa Xudo harom qilgan narsalarni halol qiladi. Ular Islom qadriyatlarini zaiflashtiradigan hayot tushunchalari va axloqiy qadriyatlarni targ'ib qiladilar, shu jarayonda jamoatchilik fikriga diniy qarashlar va e'tiqodlarga qarshi ta'sir o'tkazadigan barcha usullar va vositalardan foydalanadilar. Missionerlar konferensiyalari va sionistik protokollarning xulosalariga qat'iy amal qilib, ular taraqqiyot, tsivilizatsiya va rivojlanish, mehnat va unumdorlik manfaatlari nomidan musulmon ayollarni uylaridan chiqarib yuboradilar. Ular buni millionlab odamlar ishsiz qolib, qashshoqlik chegarasidan past yashayotgan bir paytda qiladilar. Ular imonni hurmat qilishni va unga amal qilishni da'vo qilgan holda, ikkala jins o'rtasida ruxsatsizlikni targ'ib qiladilar. Shunga qaramay, odamlar musulmon jamiyatida haqiqiy musulmonlar kabi yashayotganlarini o'ylashda davom etadilar. Ular so'raydilar: ular orasidagi yaxshilar hali ham namoz o'qiyotgani va ro'za tutayotgani rostmi? Hokimiyat faqat Xudoga tegishlimi yoki bir qancha xudolarga tegishlimi, degan markaziy savol endi ularni qiziqtirmaydi, chunki ular bu masalaning dinga aloqasi yo'qligiga va Islomdan kelib chiqmagan qadriyatlar va qonunlar asosida yashab turib musulmon bo'lib qolish mumkinligiga aldangan.

These regimes may profess to be Muslim, or at least declare that they respect religion, but at the same time, they suspend God’s law altogether and replace it with a man-made one that makes lawful what God has declared unlawful. They advocate concepts of life and moral values that undermine Islamic ones, using in the process all methods and media that influence public opinion against religious views and beliefs. In strict adherence to the conclusions of missionary conventions and Zionist protocols, they force Muslim women out of their homes, pleading the cause of progress, civilisation and the interests of development, work and productivity. This they do when millions remain unemployed, living below the poverty line. They promote permissiveness among both sexes while claiming to respect faith and to adhere to it. Despite all this, people continue to think that they live as true Muslims in a Muslim society. Is it not true, they ask, that the good among them continue to offer their prayers and observe their fasting? The central question of whether sovereignty belongs to God alone or to a diversity of deities no longer concerns them since they have been tricked into thinking that it has nothing to do with religion and that they can continue to be Muslims while conducting their lives on the basis of values and laws that are not derived from Islam.

Shu tariqa, o'z makrlarining muvaffaqiyatini ta'minlash va o'z aralashuvini yashirish uchun jahon sionizmi va yangi salibchilar sun'iy ravishda shunday yuzaki nizolar va adovatlarni qo'zg'aydilarki, ular bu tuzumlarni go'yo ularga qarshi bo'lgandek ko'rsatadi. Shu bilan birga ular ularni moddiy va ma'naviy jihatdan qo'llab-quvvatlaydilar, ochiqdan-ochiq va yashirincha himoya qiladilar hamda omon qolishlari uchun o'z razvedka xizmatlaridan foydalanadilar. Shunday qilib ular o'z qo'g'irchoqlaridan barcha shubhalarni olib tashlaydilar, ular esa musulmonlarning imoni va ma'naviy qadriyatlarini yo'q qilish yolida uch yuz yildan ortiq harakat qilishlariga qaramay, o'zlari bajara olmagan ishni ularning o'rniga bajaradilar. Shunday qilib, bu tuzumlar sionistlar va xristian missionerlarining ishini bajaradi hamda musulmonlardan ularning birinchi kuch manbaini, ya'ni hayotlarini imon asosida tashkil etish imkoniyatini mahrum qiladi.

In order to ensure the success of their trickery and to hide their involvement, world Zionism and neo-Crusaders stir up superficial conflicts and hostilities which show these regimes to be opposed to them. This they do at the same time as providing them with material and moral support, protecting them both discreetly and openly, and using their own intelligence services to ensure their survival. In this way, they remove all suspicion from their puppets who fulfil for them what they have been unable to fulfil for themselves after more than three centuries of effort to destroy the faith and moral values of the Muslims. Thus, these regimes do the work of the Zionists and Christian missionaries and deprive the Muslims of their first source of power, namely, conducting their lives on the basis of their faith.

Musulmon dunyosining keng hududlarida bo‘lsa-da, aldanmay qolgan va islomning qiyofasi sifatida kufrni qabul qilishga ko‘ndirib bo‘lmaydigan bir ozchilik odamlar bor. Ular taraqqiyot va tamaddun deb gunohni va erkin xulqni tasvirlaydigan aldovni rad etadilar. Bu ozchilikka turli xil asossiz ayblovlar qo‘yiladi. Uni yo‘q qilish urushiga duchor qilishadi, xalqaro axborot agentliklari va ommaviy axborot vositalari esa kar, soqov va ko‘r bo‘lib turadilar. Hatto sodda, yaxshi niyatli musulmonlar ham bu narsani faqat shaxslar o‘rtasidagi to‘qnashuv yoki mazhabiy kurash deb o‘ylashi mumkin, u esa islom diniga qarshi to‘xtovsiz olib borilayotgan kurash bilan hech qanday aloqasi yo‘q. Ularning diniy va axloqiy qadriyatlar zaiflashayotganidan xavotirga tushganlari orasida, ba’zi kichik gunohlarni tuzatishga, ularga qarshi gapirish orqali o‘z vazifalarini bajarayotganlarini o‘ylab, sodda ravishda ovora bo‘lganlari ham bor. Bu dinning poydevori vayron qilinayotgan, Xudoning hokimiyati tortib olinayotgan va inson hayoti ular rad etishga buyurilgan soxta xudolar tomonidan boshqarilayotgan bir paytda ular asosiy bo‘lmagan masalalar bilan butunlay band bo‘lib qolganlar.

A minority of people in the vast area of the Muslim world, nevertheless, remain undeluded and cannot be brought round to accept unfaith as an image of Islam. They reject the deception that paints transgression and permissiveness as progress and civilisation. All sorts of false accusations are levelled at this minority. It is subjected to a war of extermination while international news agencies and the mass media remain deaf, dumb and blind. Even simple, well-meaning Muslims may think that it is only a clash of personalities or a sectarian battle that has nothing to do with the unabating fight against the religion of Islam. Those of them who are perturbed to see the weakening of religious and moral values are naively preoccupied with trying to correct some minor offences, thinking that they fulfil their task by speaking up against them. They are fully preoccupied with side issues when the foundations of this faith are being destroyed, God’s authority is being usurped and human life is governed by false gods that they have been ordered to reject.

Sionistik yahudiylar va xristian yangi salibchilar o‘zlarining bu hiylasidan mamnun bo‘lishmoqda. Ular ateizmni tarqatish yoki missionerlik ishlari orqali musulmonlarni dinidan qaytarish yo‘li bilan Islomni zaiflashtira olishlariga uzoq vaqt umid qilolmay yurishgan edi.

The Zionist Jews and Christian neo-Crusaders are pleased with themselves for having pulled off this trick. They had long despaired of managing to undermine Islam by spreading atheism or converting Muslims through missionary work.

Biz, shunga qaramay, Xudo ularning sa'y-harakatlarini behuda qilib qo'yishiga cheksiz umid bog'laymiz. Bu din – Islom dinining kuchiga bo'lgan ishonchimiz chegara bilmaydi. Ular fitna-hiyla qilishda davom etadilar, lekin Xudo ularning hiylalarini barbod qiladi. Aynan U shunday demoqda: "Ular makr-hiylalarini ishlatdilar, lekin ularning makr-hiylalari Xudoning qo'lidadir, garchi ularning hiylalari tog'larni ham joyidan qo'zg'ata oladigan darajada kuchli bo'lsa-da. Xudo o'zining payg'ambarlariga bergan va'dasini sira bajarmay qo'yadi, deb o'ylama. Albatta, Xudo qudratlidir, qasos olishga qodirdir." (14: 46-7)

We have, however, unlimited hope that God will render their efforts futile. Our trust in the power of this religion of Islam knows no limit. They will continue to scheme, but God will foil their schemes. It is He who says: “They devised their plots, but their plots are all within God’s grasp, even though their plots are so powerful as to move mountains. Never think that God may ever fail to fulfil the promise which He has given to His messengers. Indeed God is Almighty, able to exact retribution.” (14: 46-7)

Surah boshida yaratilish va hayotning dalillari ateizm bilan kuchli to‘qnashuvga qo‘yiladi. Bu dalillar ateistlar oldiga qo‘yilganda, ular o‘zlarini yolg‘on va makkor bahslarga majbur bo‘lgan holda topadilar.

At the beginning of the sūrah, the evidence of creation and life is placed in a powerful confrontation with atheism. When it is put to atheists, they find themselves driven to false and devious arguments.

Koinot va uni boshqaradigan tizimning mavjudligini o'ylab ko'rganimizda, tabiiy va mantiqiy ravishda, uning murakkab tizimini yaratgan Yaratuvchining ishi ekanligiga xulosa qilishga majbur bo'lamiz. Biror narsaning hech narsadan paydo bo'lishini tasavvur qilish mumkin emas, agar yaratuvchi, boshlovchi va vujudga keltiruvchi Xudoning mavjudligini tan olmasak. Buning aksincha, ateistlar o'z dalillaridagi kamchiliklarni tuzatishga urinib, yo'qlik borliqdan oldin bo'lganligini faraz qilish shart emas, deyishadi. Ulardan biri hatto materializmga qarshi himoya qilgani uchun ruhshunoslik faylasufi sifatida tanilgan. Ba'zi sodda musulmonlar uni yuksak maqtashadi va uning so'zlarini o'z imonlarini qo'llab-quvvatlash uchun keltiradilar, go'yo Xudo nozil qilgan imonni Uning bandalaridan birining so'zi bilan qo'llab-quvvatlamoqchidek. Bu faylasuf yahudiy bo'lib, ismi Bergson edi, u koinotning mavjudligi yo'qlik bilan avvalgi holatga ega bo'lmagan, deb da'vo qilgan.

When we consider the existence of this universe and the system that governs it, we are bound to conclude that, naturally and logically, it is the work of a Creator who has devised its elaborate system. It is impossible for us to perceive that something comes into existence out of nothing, unless we acknowledge the existence of a deity who creates, originates and brings into existence. By contrast, atheists try to mend the flaws in their argument by saying that it is not necessary to suppose that non- existence preceded existence. One of them even became known as the philosopher of spiritualism, as he defends it against materialism. Some naïve Muslims may speak highly of him and quote him in support of their faith as if they want to support the faith God has revealed by a statement of one of His servants. This philosopher was a Jew named Bergson who claimed that the existence of the universe was not preceded by non-existence.

Uning da'volari uchun qanday asos keltiradi? U inson aqliga tayanadimi?

What basis does he provide for his claims? Does he rely on human intellect?

Albatta yo'q. U o'zi inson aqli faqat yo'qlikdan keyin keladigan mavjudlikni idrok eta olishini tan oladi. U Xudodan ilhom olganmi? U bunday da'vo qilmaydi, garchi mistiklar intuitsiya orqali doimo bir xudo mavjudligi xulosasiga kelganini aytsa ham. Shuning uchun biz bu doimiy izchil intuitsiyani qabul qilishimiz kerak. [Bergson gapirayotgan xudo biz tasavvur qiladigan Xudo emas. Uning nazarida xudo – hayotning o'zi.] Unda u o'z nazariyasini isbotlash uchun boshqa qaysi manbaga tayanadi?

Certainly not. He himself admits that the human mind can only perceive of existence coming after non-existence. Does he rely on inspiration from God? He makes no such claim, although he says that by intuition, mystics have always come to the conclusion of the existence of a deity. Hence, we must accept this intuition, which has been so consistent. [The deity Bergson talks about is not God, as we conceive of Him. The deity, to him, is life.] Upon what other source does he rely, then, to prove his theory?

Biz buni shunchaki bilmaymiz.

We simply do not know.

Biz doimo koinotning mavjudligini yaratib, uni vujudga keltirgan Yaratuvchi borligini tan olishga qaytishimiz kerak. Bu tushunchaga murojaat qilmasdan koinot mavjudligini izohlab bo‘lmaydi. Gap faqat koinotning mavjudligida emas, balki u hech qachon xato qilmaydigan qonunlar va o‘lchovlar asosida ish yuritishida. Bu qonunlarni yaratishda har bir imkoniyat aniq hisoblab chiqilgan. Uzoq mulohaza qilgandan keyin ham inson aqli ularning faqat kichik bir qismini idrok eta oladi.

We must always come back to acknowledging the existence of a creator who has made this universe and brought it into existence. We simply cannot explain the existence of the universe without resorting to this concept. The point, however, is not merely that the universe exists, but rather that it operates according to laws and measures which never fail. Every possibility is calculated accurately in devising these laws. After long contemplation, the human mind can still only comprehend a small portion of them.

Bu hayotga ham tegishli. Hayot va materiya o'rtasidagi bo'shliq — materiyaga qanday ta'rif bermaylik, shu jumladan radioaktivlikni ham qo'shgan holda — qanday kechib o'tilishini, agar uni ilohiy kuch tomonidan aniq va puxta rejaga muvofiq yaratilgan ish deb tan olmasak, tushuntirib bo'lmaydi. U koinotni hayotning paydo bo'lishi va davom etishiga imkon beradigan holatda yaratgan. Inson hayotini ajratib turadigan barcha ajoyib xususiyatlari bilan birga, uni hayvon hayotidan yuqori deb tasniflash kerak. Shunga qaramay, inson loydan yaratilgan, ya'ni u shu yer bilan bir xil moddadan tashkil topgan. Demak, uni hayot bilan va inson xususiyatlari bilan, aniq maqsadga muvofiq ravishda taqdirlagan irodaning mavjud bo'lishi zarur.

The same applies to life. We cannot explain how the gulf between life and matter — whatever definition we give to matter, including radioactivity — is crossed unless we admit it to be the work of a deity who creates according to a deliberate and elaborate scheme. He has created the universe in a condition which allows the emergence and sustainability of life. With all the remarkable characteristics distinguishing human life, it has to be classified as higher than animal life. However, man has been created of clay, which means that he is made of the same material as this earth. There must then have been a will that gave him life as well as his human characteristics according to a definite purpose.

Ateistlarning hayotning paydo bo'lishini tushuntirishga qaratilgan barcha urinishlari, hatto inson aqlining o'zi qo'ygan mezonlar bo'yicha ham muvaffaqiyatsizlikka uchradi. Bu sohada men o'qigan so'nggi urinish amerikalik faylasuf Durantning urinishi bo'ldi. U yadrodagi harakat turi bilan biz biladigan hayot turi o'rtasida qandaydir o'xshashlik o'tkazishga harakat qiladi va uni u hayotning bir darajasi deb ataydi. U haqiqatan ham jonsiz materiya bilan faol hayot o'rtasidagi bo'shliqni bog'lashga katta kuch sarflaydi, biroq natijada hayotsiz narsaga hayot beruvchi Yaratuvchi tushunchasini inkor etish holatiga tushib qoladi.

All attempts by atheists to explain the emergence of life have failed, even by the standards of the human mind itself. The latest I have read in this field was an attempt by the American philosopher Durant who tries to draw some sort of analogy between the type of movement within the nucleus, which he calls a degree of life, and the type of life which we know. He, indeed, makes a great effort to bridge the gap between dull matter and active life, only to be in a position of denying the concept of the creator who gives life to what is lifeless.

Uning tinimsiz urinishlari unga yoki boshqa materialistlarga hech narsa bermadi. Agar hayot materiyaning ichki xususiyati ekanligini va hayotni vujudga keltirish irodasiga ega boshqa hech qanday kuch yo'qligini faraz qilsak, biz nega materiya ichidagi hayot bir necha darajalarda namoyon bo'lishini, ulardan ba'zilari boshqalaridan yuqori va murakkabroq ekanligini tushuntirishimiz kerak. Nega hayot yadroda mexanik, aqlsiz harakat shaklida namoyon bo'ladi, o'simliklarda esa organik shaklda, boshqa tirik mavjudotlarda esa yanada murakkab organik shaklda paydo bo'ladi? Agar barcha materiyalar hayotning ichki xususiyatiga ega bo'lsa, irodasiz va puxta rejasiz qanday qilib ba'zi materiyalar bu xususiyatdan boshqalaridan ko'proq oladi? Hayot qanday qilib bir necha darajaga ega bo'ladi? Bu darajalanishni faqat rejalashtirib, tanlaydigan ongli irodaning ishi deb qaraganda tushunishimiz mumkin. Agar materiya o'z hayotiga ega deb faraz qilinib, o'z loyihalari bo'yicha ish yuritishga qoldirilsa, inson aqli bu darajalanishni tushuna olmaydi va tushuntira olmaydi.

His tireless efforts have not availed him or other materialists of anything. If we were to presume that life is an innate quality within matter, and that there is no other power endowed with a will to originate life, we have to explain why life, which is within matter, manifests itself in several degrees, some of which are higher and more sophisticated than others. Why does life manifest itself in a mechanical, unintelligent movement in the nucleus, while it appears in an organic form in plants and in a more sophisticated organic form in other living things? If all matters have an innate quality of life, how is it that some matters take of this quality more than others, in the absence of a will and elaborate planning? How is it that life has several degrees? We can only understand this gradation if it is the work of a conscious will which plans and chooses. If it is left to matter, assuming that it has life, to do according to its own designs, our human intellect cannot understand or explain this gradation.

Islomning hayotning turli bosqichlaridagi kelib chiqishi haqidagi qarashi bu hodisani materialistlar qanchalik harakat qilmasin tushuntira olmaydigan yagona qabul qilinadigan izohdir. Ushbu sharhda biz Qur’on usulidan chetga chiqmaymiz. Shu sababli, ateizm chalkashliklarini yaratilish, hayot va ongli rejalashtirishning dalillari bilan rad etishni cheklaymiz. Qur’on Xudoning mavjudligi masalasini o‘zining asosiy masalasi deb hisoblamaydi, chunki Xudo inson tabiati ateizm asoslarini rad etishini biladi. Haqiqiy masala Xudoning yagonaligi va Uning inson hayoti ustidan hokimiyatini o‘rnatishdir. Bu sūrahning boshidagi oyatlarda ko‘rganimizdek, ushbu sūrada batafsil bayon etilgan asosiy masaladir.

The Islamic view of the origin of life in its different grades is the only acceptable explanation of this phenomenon which cannot be explained by the materialists no matter how hard they try. In this commentary, we do not move away from the Qur’ānic method. Hence, we confine ourselves to confronting the fallacies of atheism by the evidence of creation, life and deliberate planning. The Qur’ān does not consider the question of God’s existence as its main question because God knows that human nature rejects the premises of atheism. The real question is that of God’s oneness and the establishment of His authority on human life. This is the basic question elaborated in this sūrah, as we have seen in its opening verses.

Al-An`ām (Hayvonlar) 1 - 3

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