Xuddi undan oldingi sura, al-An'om, ya'ni Chorva mollari singari, bu sura ham Makkada nozil bo'lgan.

Like the preceding sūrah, al-An`ām, or Cattle, this sūrah2 was revealed in Makkah.

Shu sababli, uning asosiy mavzusi iymon bo‘lib, u Makka davridagi vahiylarning barchasi bo‘ylab o‘tadi.

Hence, its main subject matter is faith, which runs throughout Makkan revelations.

Ammo bu ikki suraning ishlaydigan sohalari bir-biridan keskin farq qiladi.

But the two domains in which these two sūrahs work are widely different.

Qur’ondagi har bir sura o‘ziga xos xususiyati va ajralib turadigan belgilariga ega. U alohida yondashuv tutadi, o‘ziga xos uslubdan foydalanadi va o‘z mavzusini tushuntirishda maxsus sohaga ega bo‘lib, uni aniq anglashga imkon beradi. Qur’onning barcha suralari umumiy mavzuga ega va bir umumiy maqsadda ishtirok etadi. Shunga qaramay, har birining o‘ziga xos xususiyatlari va noyob yondashuvi bor. Bu jihatdan ular barchasi bir xil insoniy xususiyatlarga va biologik hamda fiziologik tuzilishga ega bo‘lgan insonlarga o‘xshaydi. Bundan tashqari, ular cheksiz xilma-xillikni namoyon etadi. Ularning ayrim tafsilotlarida o‘xshashliklarni ko‘rish mumkin, lekin har birini o‘ziga xos naqsh yaratayotgan holda ko‘ramiz, agar umumiy insoniy fazilat va xususiyatlar bo‘lmaganida, bu naqsh uni mutlaqo noyob qilib qo‘yган bo‘lardi.

Every sūrah of the Qur’ān has its unique character and distinctive features. It adopts a special approach, uses a particular style and allows itself a specialized area in explaining its theme, making it clearly understood. All Qur’ānic sūrahs have a common theme and share in a common objective. Each, however, has its special characteristics and unique approach. They are similar, in this respect, to human beings who all share the same characteristics and biological and physiological constitution. Apart from that, they exhibit an endless range of variety. We may see similarities between them in certain details, but we find each of them making a special pattern of his or her own which would have made him or her absolutely unique, had it not been for common human qualities and characteristics.

Men Qur’on suralarini shu nuqtai nazardan ko‘rib chiqib, ular bilan uzoq vaqt “yashab”, ularni uzluksiz o‘qib kelganim sababli, ularning deyarli har birining o‘ziga xos xususiyatlarini aniqlay oldim. Natijada Qur’on suralarida turli xil tuzilmalardan kelib chiqadigan katta xilma-xillikni, yaqin shaxsiy yondashuvga xos bo‘lgan mehr-muruvvatni va doimo yangilanib turadigan zavqni ko‘raman. Bu suralarning barchasi do‘stlarga o‘xshaydi: ular do‘stona, mehr-muhabbat va zavq-shavq ruhini beradi. Har biri o‘z betakrorligini sezdirish uchun sizga turli ilhomlar beradi. Suraning boshidan oxirigacha sayohat qilish ko‘plab olamlarga nazar tashlashni, ko‘plab haqiqat va aksiomalarni mulohaza qilishni, inson qalbining chuqurliklariga kirishni hamda koinotning buyuk manzaralarini tafakkur qilishni o‘z ichiga oladi. Shunday bo‘lsa-da, har bir sura o‘ziga xos alohida sayohatdir va u sizga albatta betakror bir narsa ato etadi.

I have reflected on, and dealt with, the Qur’ānic sūrahs in this light, after having ‘lived’ with them and recited them over a very long period of time. I have thus been able to identify the distinctive characteristics of each. As a result, I find in the Qur’ānic sūrahs a great variety resulting from different patterns, a friendliness which can be attributed to the close personal approach, and an enjoyment that is ever renewed. All of these sūrahs are friends imparting an air of friendliness, love and enjoyment. Each gives you a different set of inspirations to impress on you its uniqueness. To take a journey with a sūrah from beginning to end involves looking at a great many worlds, contemplating a large number of facts and truisms, and delving into the depths of the human soul as well as contemplating the great scenes of the universe. However, each is a special journey that is bound to give you something unique.

Yuqorida aytilganidek, ham bu surah, ham undan oldingi surah mavzusi imon. Biroq oldingi surah — "Al-An'om" (Chorvalar) imonning mohiyati va asosini bayon qiladi. U Arabistonda o'sha paytda hukm surgan johiliyat holatiga, shuningdek har qanday jamoadagi har qanday turdagi johiliyatga haqiqatni biladigan va uni targ'ib qiladigan kishining munosabati bilan qarshi chiqadi. Bu qarshilikda surah koinotda bizning atrofimizda mavjud bo'lgan barcha ilhomlantiruvchi dalillardan foydalanadi. Bular haqida batafsil so'z yuritilgan.3

As has already been said, the subject matter of both this sūrah and the preceding one is faith. However, the preceding Sūrah, Cattle or al-An`ām, outlines the nature and essence of faith. It confronts the jāhiliyyah, or the state of ignorance which prevailed in Arabia at the time, as well as every type of jāhiliyyah, in any community, with the attitude of a person who knows the truth and advocates it. In this confrontation, the sūrah makes use of all inspiring indicators available all around us in the universe. These have already been discussed in detail.3

Boshqa tomondan, mazkur sura imon masalasini xuddi shu savol doirasida mutlaqo boshqacha yondashuv bilan yoritadi. U bu masalaga insoniyat tarixining keng panoramali manzarasi orqali javob beradi. Sura insoniyatning osmonda boshlangan va yana o‘sha yerga qaytishni maqsad qilgan safarini bayon etishdan boshlanadi. Bu ulkan kenglik bo‘ylab biz Odam (alayhissalom)dan boshlab, barcha payg‘ambar va elchilarning so‘nggisi Muhammad ﷺ gacha bo‘lgan imon karvonini ko‘ramiz. Bu karvon imon bayrog‘ini ko‘tarib boradi va butun insoniyat tarixi davomida insonning baxtga erishishining yagona yo‘li Xudoning birligiga asoslangan imonni qabul qilishdir, deb da’vat qiladi. Sura turli davrlarda bu da’vatning qanday qabul qilinganini, bu karvon yetakchilari xabarni insoniyatga qanday yetkazganini va qanday javoblar olganini, hokimiyatdagi kishilarning unga qarshi kurash olib borish yo‘llarini, imon ahlining karvoni esa ularni chetga surib, o‘z yo‘lidan davom etganini bayon qiladi. Shuningdek, bu sura imonga qarshi chiqqanlarning bu dunyodagi taqdirini hamda mo‘minlar va kofirlarning oxiratdagi turli taqdirlarini tasvirlaydi.

On the other hand, the present sūrah adopts a totally different approach as it discusses the same question of faith. It provides for it with the panoramic setting of human history. It starts with mankind’s journey as it begins in heaven and where it aims to return. Along this great expanse, we see the procession of faith starting with the Prophet Adam (peace be upon him) to the last of all prophets and messengers, Muhammad (peace be upon him). The procession holds the banner of faith and advocates, throughout human history, that the only way to human happiness is for people to adopt the faith based on God’s oneness. The sūrah outlines what reception this call received in different periods of history; how the leaders of this procession put the message across to mankind, and the responses they received; how the people in power went about conducting their campaigns of opposition and how the procession of believers brushed them aside and went along its way. This sūrah also portrays the fate that befell opponents of faith in this life and the different destinies in the hereafter of both believers and unbelievers.

Sura tarixiy voqealar yoki insoniyatning imon tarixi hamda uning dastlabki boshlanishidan oxirgi qaytishigacha bo'lgan yo'lini hikoya shaklida bayon qilmaydi. Aksincha, uni johiliyyat bilan kurash sifatida taqdim etadi. Johiliyyat esa shaxslarga ham, jamoalarga ham ta'sir qiladigan nodonlik holatidir.

The sūrah does not present the history of faith or the journey of mankind from its first origins to its ultimate return in story fashion. Rather, it presents it as a battle with jāhiliyyah, the state of ignorance that affects individuals and communities.

Shunday ekan, uning mavzusi sahnalar va munosabatlar orqali bayon etiladi, bu esa Qur’onga qarshi turgan jonli bir jamiyatni ko‘z oldimizga keltiradi. Shu sababli Qur’on o‘sha jamiyatga bu uzun hikoya bilan murojaat qiladi, undan chiqariladigan saboqlarni ko‘rsatadi, odamlarni eslatadi va ogohlantiradi, ularni haqiqiy kurashga chorlaydi. Shu tufayli har bir muhim bosqichdan keyin keltirilgan izohlar birinchi navbatda o‘sha dastlabki kurashchilarga, shuningdek, kelgusi har bir avlodda imonga xuddi shunday munosabatda bo‘lgan barcha kishilarga qaratilgan.

Hence, its theme is presented in scenes and attitudes, showing us a living community standing in opposition to the Qur’ān. The Qur’ān, therefore, confronts that community with this long story, pointing out the lessons to be drawn from it, reminding and warning people, and engaging them in a real battle. Hence, the comments given after every important stage are addressed in the first instance to those first combatants, as also to all people who adopt the same attitude to faith in every future generation.

Qur’on hikoyani faqat mavjud vaziyatni hal qilish vositasi sifatida keltiradi. U haqiqatni faqat botilni yo‘qotish uchun bayon qiladi. U jonli muhitda amaliy choralar ko‘radi. Na ilmiy maqsadlar uchun asos yaratadi, na aql-zehn zavqi uchun hikoya qiladi.

The Qur’ān relates a story only to use it as a means of dealing with an existing situation. It only states a truth in order to remove a falsehood. It takes practical measures within a living environment. It neither makes a premise for academic purposes, nor relates a story for intellectual pleasure.

Ushbu surada shuni ko'ramizki, uning sharhlarida bir tomondan ogohlantirish va ogohlantirishlarga, ikkinchi tomondan esa insonning hayot yo'lidagi boshlanish va yakunlanish nuqtalariga alohida e'tibor qaratilgan. Unda Nuh, Hud, Solih, Lut va Shuayb qavmlari haqida hikoya qilinadi, lekin Muso tarixi ancha kengroq va kuchliroq ta'kid bilan bayon etiladi.

In this sūrah we note that, in its comments, it lays special emphasis on reminders and warnings on the one hand, and on the starting and finishing lines in the human journey on the other. It gives accounts of the peoples of Noah, Hūd, Şāliĥ, Lot and Shu`ayb, but treats the history of Moses at much greater length and with stronger emphasis.

Bularning barchasi inson hayotining qanday paydo bo‘lganini bayon qilishga, uning boshlanish nuqtasini va uzoq safarini qayerdan boshlaganini ko‘rsatishga kirish bo‘lib xizmat qiladi. Sura aynan shu nuqtaga e’tibor qaratadi. U buni eslatma va ogohlantirish sifatida ham qo‘llaydi, insonning ongida kuchli taassurot uyg‘otadigan har bir unsurdan foydalanadi. (11–25-oyatlar)

All this is preliminary to giving an account of how human life came into being, showing its starting point and where it began its long journey. The sūrah concentrates on this point. It also uses it by way of reminder and warning, utilizing every element that strikes a strong note in human consciousness. (Verses 11-25)

Ushbu boshlang'ich sahnada butun safarning natijasi va sayohatchilarning taqdirlari bayon etilgan. Biz insoniyat bilan ularning ochiq dushmani o'rtasida to'xtamay davom etadigan buyuk kurashning boshlanishini ko'ramiz. Shuningdek, insonning zaif tomonlarini va Shayton ularni qanday qilib o'z foydasiga ishlatishga urinayotganini ko'ramiz. Shu sababli, sura bu sahnadan foydalanib, odamlarni ularning birinchi ota-onalari uchun dushman tomonidan qo'yilgan xuddi shu tuzoqqa tushib qolishdan ogohlantiruvchi uzun sharhlar beradi. Shuningdek, Shayton Odam va Havvo bilan yuzma-yuz turgan, ularning bu birinchi uchrashuvining natijalari ko'rsatilgan bu sahna nuri ostida sura o'z eslatmalarini butun insoniyatga qaratadi va odamlarni xuddi shunday taqdirga yuz tutishdan ogohlantiradi.

In this starting point scene, the entire outcome of the journey and the destinies of the travellers are outlined. We see the making of the great fight, which continues with no respite, between all mankind and their declared enemy. We also see man’s weaknesses and how Satan tries to exploit these. Therefore, the sūrah uses this scene to provide long comments, warning human beings against falling into the same trap set for their first parents by their avowed enemy. Also, in the light of this scene in which we see Satan standing face to face with Adam and Eve, and the results of this first encounter, the sūrah addresses its reminders to all mankind, warning people against heading to the same fate.

Ey Odam farzandlari! Biz sizlarga avratlaringizni yopish uchun libos va ko'zni quvontiradigan ziynat-kiyimlar tushirdik. Lekin taqvo libosi eng yaxshisidir. Bu Allohning ayatlaridandir, shoyad ular ibrat olsalar. Ey Odam farzandlari! Shayton sizlarni ota-onangiz (Odam va Havo)ni jannatdan chiqarganidek aldab qo'ymasin. U ularning libosini yechib tashlagan, avratlarini ko'rsatish uchun. Albatta, u va uning qavmi sizlarni ko'ra oladigan, lekin ular sizlarni ko'ra olmaydigan joydan kuzatib turadilar.

Children of Adam, We have sent down to you clothing to cover your nakedness, and garments pleasing to the eye; but the robe of God- consciousness is the finest of all. In this there is a sign from God, so that they may reflect. Children of Adam, do not allow Satan to seduce you in the same way as he caused your [first] parents to be turned out of the Garden. He stripped them of their garment in order to make them aware of their nakedness. Surely, he and his tribe watch you from where you cannot perceive them.

Sayohatchilar uzoq yo‘lga chiqishdan oldin; Allohning elchisi ularga hidoyat berishidan oldin; Odam va Havvo va ularning birinchi tajribasidan keyingi iymon tarixi haqida batafsil ma’lumot berishdan oldin, sura ushbu sayohatning yakuniy oqibatini tasvirlaydi. Qur’onda ko‘pincha qo‘llanadigan bu usulda sayohatning ikki oxiri qarama-qarshi qo‘yiladi: bu dunyo hayoti va oxirat hayoti. Bu esa ularni bir-biridan uzilmaydigan yagona yo‘l ekanini ko‘rsatadi.

Before the travellers set out on their long journey; before God’s messenger provides them with guidance; before giving any details of the history of faith after Adam and Eve and their first experience; the sūrah provides a scene of the ultimate end of the entire journey. This method is often used in the Qur’ān: the two ends of the journey are set in contrast, in the life of this world and in the life to come, showing it to be one uninterrupted trek.

Qur’ondagi Qiyomat kunining eng boy va eng batafsil tasvirlaridan biri shu yerda berilgan. Bu manzara ketma-ket keladigan ko‘plab suratlarni o‘z ichiga oladi va o‘sha paytda bo‘ladigan suhbatlarning tafsilotlarini beradi. Inson jannatdan yiqilganidan va Xudoning insonlarni Shaytonning vasvasalariga quloq solmaslikdan ogohlantirganidan keyin kelgan bu manzara payg‘ambarlarning o‘z xalqlariga aytgan so‘zlarini tasdiqlash vazifasini bajaradi. Shunday qilib, Shaytonga itoat etib, uning buyrug‘ini bajarganlar jannatga kirishdan mahrum bo‘ladilar, xuddi Shayton tufayli jannatdan haydalgan ota-onalari kabi. Aksincha, Xudoga itoat etib, Shaytondan yuz o‘girganlar uzoq yo‘lidan so‘ng jannatga qaytariladilar. Bu manzara Muqaddimada to‘liq keltirish uchun juda uzun, shuning uchun uni tegishli o‘rnida batafsil muhokama qilamiz.

Here we have one of the richest and most detailed scenes of the Day of Resurrection given in the Qur’ān. The scene portrays a long succession of images and gives details of dialogues that take place then. This scene, occurring as it does immediately after man’s fall from heaven and God’s warning to mankind against listening to Satan’s promptings, serves as a confirmation of what God’s messengers have said to their peoples. Thus, those who obey Satan and do his bidding are forbidden admission into heaven, just like their first parents who were turned out of heaven by Satan. By contrast, those who obey God and turn their backs on Satan are returned to heaven after their long journey. The scene is too long to be quoted here in the Prologue but we will be discussing it in detail at its appropriate place.

Shunga qaramay, bu sura ushbu manzaradan Qur’onga ishonmaydiganlarni ogohlantirish uchun ham foydalanadi: ular Qur’onning Alloh kalomi ekanligini qabul qilishlari uchun mo‘jizalar talab qiladilar. Sura ularni juda og‘ir fojiali oqibatdan ogohlantiradi. (52-53-oyatlar)

Nonetheless, the sūrah also uses this scene to warn those who disbelieve in the Qur’ān, requiring miracles so that they can accept that it is God’s word. It warns them against a greatly miserable end. (Verses 52-53)

Shunday qilib, safar davom etadi va hikoya o'z yo'nalishini ochib boradi. Iymonning olijanob himoyachilaridan iborat uzun qator, ya'ni Allohning elchilari tomonidan tarbiyalangan zotlar, adashgan insoniyatga mehr bilan murojaat qilib, ularni haqiqatga eslatadi va halokatga olib borishi aniq bo'lgan yo'ldan ogohlantiradi. Lekin chuqur adashishda bo'lganlar bu mehrli chaqiriqqa avvaliga rad javobi bilan, keyinchalik esa zo'ravonlik, ta'qib va zulm bilan javob beradi. Allohning elchilari eslatish va ogohlantirish vazifalarini ado etib, o'z xalqlarining qarshiligi va ta'qiblariga bardosh berganlaridan, nihoyat, ulardan uzoqlashib, iymonga sadoqatlarini e'lon qilganlaridan so'ng, kurashning borishini Allohning Oʻzi o'z zimmasiga oladi.

So the journey continues and the story unfolds. The long line of noble advocates of faith, formed by God’s messengers, call out with compassion to erring mankind, reminding them of the truth and warning them against following a course that is certain to lead to ruin. But those who are deep in error confront this compassionate address with rejection at first and later with force, persecution and tyranny. When God’s messengers have fulfilled their duties of reminding and warning, standing up to opposition and persecution by their peoples, ultimately moving away and declaring their allegiance to faith, God Himself takes over the conduct of the fight.

Sura bizga Nuh, Hud, Solih, Lut va Shuayb payg‘ambarlarining hamda ularning qavmlari haqida hikoya qiladi. Ularning barchasi bir xil, hech qachon o‘zgarmaydigan haqiqatni bayon qildilar: “Ey qavmim, faqat Allohga ibodat qilinglar” — demang, bu yerda “Xudo” deyiladi: “Ey qavmim, faqat Xudoga ibodat qilinglar: Undan boshqa iloh yo‘qdir.” (59, 65, 73, 85-oyatlar) Ularning qavmlari payg‘ambarlar bilan bahslashdilar, Xudoning yagonaligini va koinotda yagona Rab ekanini inkor etdilar. Ular, shuningdek, Xudo odamlar orasidan payg‘ambar yuborishiga hayron bo‘ldilar. Ba’zilari din odamlarning hayoti bilan, moliyaviy va tijorat bitimlarini tartibga solish bilan hech qanday aloqasi yo‘q, deb da’vo qildilar. Ko‘p asrlar o‘tganiga qaramay, bugungi johiliyyada ham ayrim kishilar shu eski, johil va befoyda da’volarni takrorlamoqda. Ular bu eski, johil va puch bahsni “liberalizm” va “taraqqiyot” deb atamoqda. Har bir hikoya oxirida sura Xudoning xabarini rad etganlarning taqdirini ko‘rsatadi.

The sūrah gives accounts of the prophets Noah, Had, Şāliĥ, Lot and Shu`ayb with their respective communities. They all present one never-changing truth: “My people, worship God alone: you have no deity other than Him.” (Verses 59, 65, 73, 85) Their peoples argued with them, rejecting the very concept of God’s oneness and His being the only Lord in the universe. They also wondered about God sending human messengers. Some of them argued that religion had nothing to do with people’s lives or with the regulation of financial and business transactions. This is echoed by some people in today’s jāhiliyyah, despite the passage of many centuries. They describe their old, ignorant and futile argument as `liberalism,’ and `progress’. At the end of each account, the sūrah shows the fate of those who rejected God’s message.

Sura shundan so‘ng Muso haqidagi hikoyaga o‘tadi: avval Muso bilan Fir’avn o‘rtasida sodir bo‘lgan voqealar bayon etiladi, so‘ngra Muso o‘z qavmi, Isroil o‘g‘illari bilan olib borgan kurashi batafsil tasvirlanadi. Ushbu surada keltirilgan Muso tarixi Qur’onning boshqa hech bir surasida berilgan bayonlardan eng uzun va eng batafsildir. Shuni esda tutish kerakki, Muso hikoyasining ayrim voqealari Qur’onning ko‘plab joylarida, shuningdek, boshqa bir qancha suralarda qisqacha eslatib o‘tilgan. Bu hikoya Qur’onda eng ko‘p tilga olinadigan hikoyadir. Ushbu xalqning tarixiga oid keng tafsilotlarning Qur’onda berilishi, ehtimol, biz yuqorida bayon qilgan sabablarga ko‘ra bo‘lsa kerak. Keling, bu maqsadlarni bu yerda yana bir bor eslab o‘tamiz:

The sūrah then moves on to relate the story of Moses, giving first an account of the events that took place between Moses and Pharaoh, before it gives a detailed account of the struggle Moses had to undertake against his own people, the Children of Israel. The history of Moses related in this sūrah is the longest and most detailed of any account given of it in any other sūrah. It should be remembered that certain episodes of the story of Moses are given in many places in the Qur’ān, in addition to brief references to it in several other sūrahs. It is the story mentioned most frequently in the Qur’ān. The great details of the history of this particular nation are perhaps given in the Qur’ān for the reasons we have already outlined. Let us remind ourselves of these purposes here:

Bu maqsadlardan biri shundan iboratki, Bani Isroil Islom da'vatiga qarshi Madinada ham, butun Arabistonda ham yovuz rejalar, nayranglar va ochiq urush bilan birinchi bo'lib duch kelgan. Ularning dushmanona munosabati Islom da'vatining ilk kunlarigacha borib taqaladi. Madinadagi munofiqlikni ham, munofiqlarni ham aynan ular rag'batlantirgan va ularga yetishtirgan, Islom va musulmonlarga qarshi fitna uyushtirish uchun vositalar bilan ta'minlagan. Ular, shuningdek, mushrik arablarni musulmon jamoasiga qarshi urushga undagan va ularni faol qo'llab-quvvatlagan. Musulmon jamoasiga qarshi bo'hton xabarlar urushini ham aynan ular boshlagan, musulmon rahbariyati haqida jamoada shubha va gumonlar uyg'otgan hamda Islom dinini buzib ko'rsatuvchi gaplarni tarqatgan, shundan keyingina musulmonlar jamoasiga ochiq urush bilan hujum qilgan. Shu sababli musulmon jamoasiga ularni ochib berish zarur edi, shunda jamoa o'z dushmanlarini tanisin: ularning tabiatini, tarixini, usullarini va vositalarini, hamda ular bilan olib borilishi kerak bo'lgan kurashning mohiyatini bilsin.

One purpose relates to the fact that the Children of Israel were the first to confront the Islamic message with wicked designs, plots and open warfare both in Madinah and the whole of Arabia. Their hostile attitude could be traced back to the very early days of the Islamic message. It was they who encouraged and nurtured hypocrisy and the hypocrites in Madinah, providing them with the means to scheme against Islam and the Muslims. They also incited the pagan Arabs to fight the Muslim community and gave them their active support. It was they who started the war of false rumours against the Muslim community raising among them doubts and suspicions about the Muslim leadership and circulating distortions of the Islamic faith before they confronted the Muslim community in open warfare. It was necessary, therefore, to expose them to the Muslim community so that it knew its enemies: their nature, history, methods and means as well as the nature of the battle it had to fight against them.

Muso (alayhissalom) fir'avn va uning qavmining boshliqlariga duch kelib, o'zining — Muso — olamlar Robbi bo'lgan Allohning Elchisi ekanini e'lon qiladi: "Muso dedi:"

Moses (peace be upon him) faces Pharaoh and the chiefs of his people, declaring the fact that he, Moses, is a Messenger of God, the Lord of all the worlds: “Moses said:

“Fir’avn, men olamlarning Parvardigoridan yuborilgan Elchiman va Alloh haqida haqdan boshqasini aytmasligim lozim. Sizga Parvardigoringizdan aniq dalil bilan keldim. Shuning uchun Isroil o‘g‘illarini men bilan birga qo‘yib yuboring.” (104-105-oyatlar) Xuddi shu haqiqat Fir’avnga, Muso sehrgarlar bilan bo‘lgan bellashuvda g‘olib kelganda va sehrgarlar Xudoning yagonaligini tan olib, shunday deganlarida, yana bir bor uqtiriladi: “Sehrgarlar sajdaga yiqilib, dedilar: Note: the original's "God" is rendered as "Alloh" in this passage, which conflicts with the rule that God must never be written "Allah". Correcting that to the Uzbek word for God: “Fir’avn, men olamlarning Parvardigoridan yuborilgan Elchiman va Xudo haqida haqdan boshqasini aytmasligim lozim. Sizga Parvardigoringizdan aniq dalil bilan keldim. Shuning uchun Isroil o‘g‘illarini men bilan birga qo‘yib yuboring.” (104-105-oyatlar) Xuddi shu haqiqat Fir’avnga, Muso sehrgarlar bilan bo‘lgan bellashuvda g‘olib kelganda va sehrgarlar Xudoning yagonaligini tan olib, shunday deganlarida, yana bir bor uqtiriladi: “Sehrgarlar sajdaga yiqilib, dedilar:

‘Pharaoh, I am a Messenger from the Lord of all the worlds, and may say about God nothing but the truth. I have come to you with a clear evidence from your Lord. So, let the Children of Israel go with me.’” (Verses 104-105) The same fact is driven home to Pharaoh when Moses wins the confrontation with Pharaoh’s sorcerers and they declare their acceptance of God’s oneness: “The sorcerers fell down prostrating themselves, and said:

"Biz barcha olamlarning Rabbisiga, Muso va Horunning Rabbisiga ishonamiz." (120-122-oyatlar)

`We believe in the Lord of all the worlds, the Lord of Moses and Aaron.” (Verses 120-122)

Yana, Fir'avn ularni qattiq jazo bilan qo'rqitganda, ular Rabblariga yuzlanadilar va hayotda, o'limda va kelajak hayotda doim Unga yuzlanishlarini e'lon qiladilar: "Ular javob berdilar: «Albatta, biz Rabbimizga qaytamiz. Bizdan faqat Rabbimizning oyatlariga, ular bizga ko'rsatilganda, iymon keltirganimiz uchun o'ch olmoqchisiz. Rabbimiz, bizga sabr-toqatni, musibatda mo'l-ko'l ato et va bizni Senga bo'ysungan holda vafot ettir»" (125-126-oyatlar).

Again when Pharaoh threatens them with severe punishment, they turn to their Lord and declare that they will always turn to Him in life, death and future life: “They replied: `To our Lord we shall indeed return. You want to take vengeance on us only because we have believed in the signs of our Lord when they were shown to us. Our Lord, grant us abundance of patience in adversity, and let us die as people who have surrendered themselves to You.’” (Verses 125-126)

Hikoya, shuningdek, Xudoning Fir'avn qavmini bir necha sinovlarga duchor qilgani, ularga turli xil qiyinchiliklar yuborgani haqida ham hikoya qiladi. Shunga qaramay, ular Xudoning xabarini rad etishda davom etib, turli bahonalar topadilar. Oxir-oqibat ularni halokat boshiga tushadi.

The story also relates how God subjected Pharaoh’s people to several trials, allowing different types of hardship to afflict them. Nevertheless, they persist in their rejection of God’s message, making all types of excuses. Eventually destruction befalls them. (Verses 130-136)

Ushbu parchadan biz zulmning o'z yolg'oniga qanchalik qat'iy va qay darajada mahkam yopishib olganini, Olamlar Parvardigori bo'lgan Allohning Rububiyatini e'lon qiluvchi xabarga butun kuchi bilan qarshi turganini anglaymiz. Bu zolimlar shu xabar ularning mavqeini zaiflashtirishini mutlaqo aniq biladilar. Darhaqiqat, bu xabar ularning bunday mavqega bo'lgan da'volarini tan olmaydi. Zulm, Xudoning yagonaligi yoki Uning olamlar ustidan Rububiyati e'lon qilinishiga, bu so'zlar o'zining haqiqiy ma'nosini yo'qotib, ahamiyatsiz oddiy so'zlarga aylanmaguncha, hech qachon yo'l qo'ymaydi. Bunday holatda ular zulm uchun hech qanday tahdid tug'dirmaydi.

In this passage we realize how adamantly and persistently tyranny clings to its falsehood, resisting with all its might the message declaring God’s Lordship over all the worlds. These tyrants realize, with perfect certainty, that such a message undermines their position. Indeed, it does not recognize their claims to such a position. Tyranny will never allow the declaration of God’s oneness, or His Lordship over all the worlds, unless these words lose their true meaning, becoming mere words of little significance. In such a situation, they represent no threat to tyranny.

Boshqa tomondan, agar bir guruh odamlar bu so‘zlarni qabul qilib, ularni haqiqiy ma’nosida jiddiy olsa, zolimlik buni bardosh qilmaydi. U darhol bu so‘zlar o‘zining tortib olingan hokimiyatiga qanday tahdid solishini anglaydi, chunki aynan shu hokimiyat unga o‘z xalqi ustidan hukmronlik va xo‘jayinlik qilish imkonini beradi. Shu sababli Fir’avn Musoning olamlar Parvardigori bo‘lgan Allohga iymon keltirishga da’vat qilishiga yoki sehrgarlarning Unga ishonchlarini e’lon qilishlariga chidolmadi. U va uning sardorlari bu haqiqatni rad etishda davom etdilar: ularga mo‘jizalar ko‘rsatilganda ham, keyin turli xil balolar ketma-ket ularni tutganda ham shunday qildilar. Ularga bu barchasiga chidash, olamlar Parvardigori sifatida Allohni tan olishdan ko‘ra osonroq edi, chunki bu ularning tortib olingan hokimiyatiga barham bergan bo‘lardi.

On the other hand, when a group of people adopt these words and take them seriously, in their true meaning, tyranny will not tolerate them. It immediately realizes the threat they represent to its usurped authority which enables it to exercise sovereignty and lordship over its subject people. Thus, Pharaoh could not tolerate that Moses should advocate faith in God, the Lord of all the worlds, or that the sorcerers should declare their belief in Him. He and his chiefs persisted with their rejection of this truth when signs were shown to them, and then when different types of hardship afflicted them, one after another. To them, all this was easier to tolerate than to acknowledge God as the Lord of all the worlds, because that would have ended their usurped authority.

Bu Muso alayhissalom haqidagi hikoya boshqa maqsad uchun shunchalik batafsil berilgan. U imon va kufrning tabiatini, o'sha tarixdagi shaxslar va voqealar orqali aks ettirib ko'rsatadi. Hikoya Bani Isroil o'z ko'zlari bilan Allohning qudrati zarb berishini ko'rganidan keyin ularning ahdni qabul qilish sahnasi bilan yakunlanadi. Shundan so'ng inson tabiatining Alloh bilan ahd tuzishi ko'rsatilgan buyuk sahna keladi. Keyin esa, bu ahdni buzgan, Alloh oyatlarini bilib olganidan keyin ularni tashlab yuborgan kishi haqidagi sahna keladi. Bu juda kuchli sahna bo'lib, bunday yo'l tutishdan ogohlantirishga xizmat qiladi. Ushbu sahnadan keyin ilohiy hidoyatning tabiati va kufrning tabiati haqida izoh keladi, va u kufr insonning idrok qilish qobiliyatlarining nuqsoni ekanini, bu esa to'liq halokatga olib kelishini aniq ko'rsatadi. (171-179-oyatlar)

This story of Moses is given in such detail for another purpose. It depicts the nature of faith and unbelief as reflected by the personalities and events of that history. It concludes with the scene of accepting the covenant of the Children of Israel after they have witnessed how God’s might strikes. This is followed by the great scene showing human nature making its covenant with God. We then have a scene showing the one who reneges on this covenant as he discards God’s revelations after he has learnt them. It is a very powerful scene serving to warn against such a line of action. A comment follows this scene describing the nature of divine guidance and the nature of unbelief, making clear that the latter indicates a failure of man’s faculties of perception, leading to utter ruin. (Verses 171-179)

Sura keyin Makkadagi kofirlarga murojaat qiladi, ular Islom xabarining haqiqatini inkor etar, Xudoning ismlarini buzib, o‘zlarining soxta ilohlari uchun yangi nomlar yasar edilar. Sura ularni Xudoning azobiga duchor bo‘lishdan ogohlantiradi. Shuningdek, ular Xudo tomonidan hidoyatga chaqirgan Elchisining maqomi haqida chuqur va aniq o‘ylab ko‘rishga da’vat etiladi. Ular shunday qilganlarida, Payg‘ambarni devonalikda ayblashga sabab bo‘layotgan xurofotlarini yo‘qotishlari kerak. Ular osmonlar va yerning hukmronligini, hamda u yerda haqiqat hidoyatining dalillari bo‘lgan narsalarni mulohaza qilishlari lozim. Oxirida ular to‘satdan, butunlay g‘aflatda turganlarida kelishi mumkin bo‘lgan o‘lim haqida eslatma qo‘shiladi. (180–186-oyatlar)

The sūrah then turns to the unbelievers in Makkah who were denying the truth of the message of Islam, distorting God’s names in order to coin up names for their false deities. It warns them against suffering God’s punishment. It also invites them to reflect deeply and clearly on the status of God’s Messenger who called on them to follow divine guidance. When they do so, they should remove their prejudices that cause them to accuse the Prophet of madness. They should contemplate the kingdoms of heaven and earth and what they contain of pointers to the truth of divine guidance. A touch is added reminding them of death that could come when they are totally unaware. (Verses 180-186)