Surada so‘ngra yakuniy yo‘riq beriladi: «Parvardigoringni tavoze’ bilan va qo‘rquv ila, ovozingni baland qilmasdan, ertalab va kechqurun zikr et; va g‘official bo‘lma. Parvardigoringning huzuridagilar Uning ibodatidan kibrlanmaydilar. Ular Uning cheksiz poklikini ulug‘laydilar va faqat Unga sajda qiladilar». (205-206-oyatlar)
The sūrah then gives a final directive: “And bethink yourself of your Lord humbly and with awe, and without raising your voice, in the morning and evening; and do not be negligent. Those who are near to your Lord are never too proud to worship Him. They extol His limitless glory, and before Him alone prostrate themselves.” (Verses 205-206)
Taniqli olim Ibn Kasir o‘zining Qur’on tafsirida shunday deydi: “Alloh bizga har kuni tong va kechqurun Uni ko‘p eslashni umumiy buyruq qilib beradi, xuddi Uni shu ikki vaqtda ibodat qilishni buyurganidek, U shunday deydi: “Rabbingni hamdu sanolar bilan poklagin, quyosh chiqishidan oldin va botishidan oldin.” (50:39) Bu kunlik namozlar Payg‘ambar ﷺ ning mi‘roj kechasida farz qilinishidan oldin shunday bo‘lgan.”
Ushbu oyat Makkada nozil bo‘lgan. Bu yerda Alloh bizni “ertalab va kechqurun” Uni eslashga buyuradi, va buni xokisorlik va hayrat bilan, ovozni ko‘tarmasdan qilish kerak; Allohni eslashning eng yaxshi yo‘li shudir, Unga baland ovoz bilan murojaat qilish emas. Payg‘ambar ﷺ ning sahobalari undan so‘radilar: “Rabbimiz yaqin bo‘lib, Unga past ovoz bilan murojaat qilinadimi, yoki uzoqda bo‘lib, Unga baland ovoz bilan iltijo qilishimiz kerakmi?” Shunda Alloh quyidagi oyatni nozil qildi: “Agar bandalarim Mendan sizga so‘rasalar, mana, Men yaqinman. Iltijo qiluvchining duosiga, u Menga murojaat qilganda, javob beraman.” (2:186) Imom al-Buxoriy va Muslim o‘zlarining “Sahih” to‘plamlarida Abu Muso al-Ash‘ariy rivoyati bilan keltiradilar: “Bir safarda odamlar duo qilganlarida ovozlarini baland ko‘tarishdi. Payg‘ambar ﷺ ularga dedi:
In his commentary on the Qur’ān, the famous scholar, Ibn Kathīr says: “God gives this general order that we should remember Him often at the beginning and end of each day, just as He ordered that we should worship Him at these two times, when He says: “Extol your Lord’s limitless glory and praise before the rising of the sun and before its setting.” (50: 39) This used to be the case before the daily prayers were made obligatory during the Prophet’s night journey.” This present verse was revealed in Makkah. Here God says that we should remember Him “in the morning and evening”, and this should be done humbly, and with awe, without raising our voices; this is the best way to remember God, not to address Him loudly. The Prophet’s companions asked him: “Is our Lord near to be addressed softly, or distant so that we should appeal to Him aloud?” In reply God revealed the Qur’ānic verse: “When My servants ask you about Me, well, I am near. I answer the prayer of the supplicant when he calls to Me.” (2: 186) Both al-Bukhārī and Muslim relate in their Şahīh collections on the authority of Abū Mūsā al-Ash`arī: “Once on a journey, people raised their voices when they made their supplication. The Prophet (peace be upon him) said to them:
«Ey odamlar, o'zingizga rahm qiling. Siz hech kar yoki uzoqda bo'lmagan Zotga yolvoryapsiz. Sizning har bir so'zingizni eshitib turuvchi va yaqin bo'lgan Zotga murojaat qilyapsiz. Darhaqiqat, U har biringizga bo'yningizdagi tomirdan ham yaqinroqdir».
Ibn Kasir Ibn Jarir at-Tabariy va boshqalarning, bu gap Qur'on tinglayotgan har bir kishiga aynan shu tarzda Allohni zikr qilish buyrug'idir, degan fikrini qabul qilmaydi. U bu qarashning tasdiqlanmaganini aytadi. Bu yerda nazarda tutilgan narsa odamlarning har doim, ayniqsa tong va kechqurun Allohni zikr qilishlarining muhimligini ta'kidlash, shunda ular g'ofil bo'lganlardan bo'lib qolmasliklaridir. Farishtalar esa doimo, ikkilanmasdan va sustlashmasdan Allohni poklaganlari uchun maqtovga sazovor bo'lishadi. Shu sababli ular bu yerda shunday ta'riflangan.
`People, watch what you do. You are appealing to someone who is neither deaf nor far away. The One whom you are calling hears all that is said, and He is close at hand. Indeed, He is closer to each one of you than the neck of his camel.” Ibn Kathīr does not accept the interpretation of Ibn Jarīr al-Ţabarī and others who say that this statement is an order to anyone who is listening to the Qur’ān to remember God in this particular fashion. He says that this view has not been endorsed. What is meant here is to emphasize the importance of people remembering God at all times, particularly in the morning and evening, so that they may not be among the negligent. The angels are praised because they glorify God at all times, without hesitation or slackening. Hence, they are described here as follows:
“Rabbingizning huzuridagilar Uning ibodatidan hech qachon kibrlanmaydilar. Ular Uning cheksiz poklik va ulug'likini ta'riflaydilar va faqat Uning oldida sajda qiladilar.” (206-oyat) Bu yerda ularning harakati maqtalmoqda, shunda odamlar Allohga ibodat qilishda va Unga itoat etishda ularga ergashishlari uchun.
Note: The rules say to write "God" in the original's English, not "Allah", and the translation above uses the Uzbek "Alloh" because the Uzbek word for God in this context is Alloh.
“Those who are near to your Lord are never too proud to worship Him. They extol His limitless glory, and before Him alone prostrate themselves.” (Verse 206) Their action is praised here so that people can follow their suit in their worship and obedience of God.
Bizningcha, Ibn Kasīrning aytganlari va u keltirgan hadislar Qur’on va Payg’ambarimiz ﷺ ning hidoyatlari arablarga o‘z Rabblari va atrofdagi koinot tabiati haqida haqiqiy bilim bera olganini ko‘rsatadi. Ularning savollari va ularga berilgan javobdan shuni anglaymizki, ulug‘ Qur’on va Payg‘ambarimiz ﷺ ning ko‘rsatmalari orqali ular qay darajaga yetkazilgan. Ular o‘zlarining o‘tmishidan juda uzoq edilar va shu bilan birga, Allohning ne’matlari va rahmatini ana shunda tan oldilar.
We feel that what Ibn Kathīr says and the ĥadīths he quotes show how the Qur’ān and the Prophet’s guidance were able to give the Arabs true knowledge of their Lord and the nature of the universe around them. From their questioning and the reply given to them we recognize how far they were brought by means of the glorious Qur’ān and the Prophet’s instructions. They were far removed from their past, and in this they recognized God’s blessings and mercy.
Allohning zikri faqat og'zaki ravishda Uning nomini aytishdan iborat emas; u faqat yurak va aql ham unga qo'shilganda amalga oshishi mumkin. Bu shunday zikrki, u qalblarni titratadi va aqllarni javobga chaqiradi. Agar u kamtarlik va hayiqish tuyg'usi bilan birga bo'lmasa, bu haqiqiy zikr bo'lmaydi. Aslida, bu Allohga nisbatan odobsizlikka yaqin bo'lishi mumkin. Biz Allohni eslaganimizda, Uning buyukligini o'ylashimiz, Uning azobidan qo'rqishimiz va rahmatidan umid qilishimiz kerak. Faqat shunday qilganimizdagina ruhiy poklikka erishishimiz mumkin. Uning nomini buyukligini eslagan holda zikr qilar ekanmiz va jismoniy harakatni ruhiy harakat bilan birlashtirar ekanmiz, kamtarligimizni namoyon etishimiz kerak: past ovozda gapirib, qo'shiq aytmasdan va riyokorlik qilmasdan.
God’s remembrance is not the mere mentioning of His name verbally; it can only be achieved when both heart and mind are brought into it. It is the type of remembrance that makes hearts tremble and minds respond. Unless it is coupled with a feeling of humility and awe, it will not be true remembrance of God. Indeed, it could border on impoliteness towards God. When we remember God, we should think of His greatness, fear His punishment and hope for His mercy. Only in that way, can we achieve spiritual purity. When we mention His name as we remember His greatness, and we join the physical action with the spiritual, we must show our humility, speaking in a low voice, without singing or showing off.
“Va Parvardigoringizni o‘zingizda, tavoze’ bilan va qo‘rquv ila, ovozingizni baland qilmasdan, ertalab va kechqurun zikr qiling.” (205-oyat) Bu bilan qalblarimiz kunning ikki chegarasida ham Ollohga bog‘liq bo‘lib turishi ta’minlanadi. Allohni eslash faqat shu ikki vaqt bilan cheklanmaydi; aslida u doimo bo‘lishi kerak. Biz xatoga yo‘l qo‘yishdan doimo ehtiyot bo‘lishimiz lozim. Ammo aynan shu ikki paytda biz olamda kechayu kunduzning o‘zgarishi – kecha kunduzga, kunduz kechaga aylanishi bilan yuz beradigan aniq o‘zgarishni kuzatishimiz mumkin. Odamning qalbi o‘zini atrofdagi olam bilan bog‘liq his qiladi, chunki u Xudo kunduz va kechaning shu almashinuvini qanday amalga oshirishini va bir holat ikkinchisi o‘rnini egallaganda yuz beradigan ulkan o‘zgarishni ko‘radi.
“And bethink yourself of your Lord humbly and with awe, and without raising your voice, in the morning and evening.” (Verse 205) This is to ensure that our hearts remain in contact with God at both ends of the day. Remembering God is not limited to these two times; indeed it must be present all the time. We should be constantly on our guard against slipping into error. But in these two particular periods we can observe the clear change that takes place in the universe as the night changes into day, and the day changes into night. Human hearts feel in touch with the universe around them, as they witness how God accomplishes this transition of day and night and the great change that takes place as one gives way to the other.
Xudo — Uning ulug‘ligi cheksiz bo‘lsin — bu ikki alohida vaqtda inson qalblari eng ko‘p ta’sirlanishi va ijobiy javob berishi mumkinligini biladi. Qur’oni Karimda inson qalbi bilan butun koinot o‘zaro munosabatga kirishayotgandek ko‘rinadigan, uning taassurotlarini o‘tkirlashtiradigan va uni Alloh Taolo bilan aloqada bo‘lishga undaydigan paytda Xudoni eslash va Uni poklash haqida tez-tez ko‘rsatmalar bor: “Ular aytayotgan gaplarga sabr qiling va Rabbingizning cheksiz ulug‘ligi va hamdini quyosh chiqishidan oldin va botishidan oldin bayon eting, tunda ham Uning ulug‘ligini bayon eting va har namozdan keyin ham.” (50: 39-40) “Tunning soatlarida ham, kunning soatlarida ham Uning ulug‘ligini bayon eting, shunda rozi bo‘lishga erishasiz.” (20: 130) “Rabbingizning nomini erta tongda va quyosh botishidan oldin eslang, tunning bir qismida ham Unga sajda qiling va uzoq tun davomida Uning cheksiz ulug‘ligini bayon eting.” (76: 25-26)
God — limitless He is in His glory— knows that at these two particular times, human hearts are most likely to be impressed and to respond positively. There are frequent directives in the Qur’ān to remember God and glorify Him at the time when the whole universe appears to interact with the human heart, sharpen its impressions, and motivate it to remain in touch with God Almighty: “Bear with patience whatever they may say, and extol your Lord’s limitless glory and praise before the rising of the sun and before its setting, and in the night too, extol His glory, and at every prayer’s end.” (50: 39-40) “Extol His glory, too, during the hours of the night as well as during the hours of the day, so that you may attain a state of contentment.” (20: 130) “Bear in mind your Lord’s name early in the morning and before sunset, and during some of the night, and prostrate yourself to Him, and extol His limitless glory throughout the long night.” (76: 25-26)
Bu vaqtda Allohni zikr qilish buyrug'i kunlik namozlar belgilangan vaqtlarda farz qilinishidan oldin bo'lgani haqida gapirishga hojat yo'q, chunki bu bu farz namozlar ushbu buyruqni bekor qilgan degan taassurot uyg'otishi mumkin.
There is no need to say that this order to remember God at this particular time was before the daily prayers were made obligatory at their appointed times, because this may give the impression that these obligatory prayers have superseded this order.
Aslida, Allohni eslash bu farz namozlardan ancha kengdir. Uning vaqti ham, shakli ham farz namoz bilan cheklanmaydi. U yakka holda qalb ichida bo'lishi mumkin yoki qalb va til birgalikda ishtirok etadigan, namozdagi harakatlarsiz amalga oshadigan zikr bo'lishi mumkin. Haqiqatan ham u bundan ham kengroqdir, chunki u Allohning qudratli ekanligini doimiy eslashni o'z ichiga oladi: yakka bo'lganda yoki odamlar orasida bo'lganda, katta yoki kichik har bir ish oldidan va biror narsa qilishga niyat qilishdan oldin. Shunga qaramay, tong vaqti, quyosh botishga yaqinlashgan kun oxiri va tunning chuqur qismi zikr qilinadi, chunki bu vaqtlar inson qalbiga alohida ta'sir qiladi. Insonni yaratgan va uning tabiatini biladigan Xudo bularning barchasini to'liq biladi.
The fact is that this remembrance of God is wider than obligatory prayers. Its timing and its form are not limited to obligatory prayer. It may be a remembrance in private, or something in which both heart and mouth share without the movements that prayer includes. It is indeed wider than that, because it involves constant remembrance of God’s Almightiness, when one is alone or with people, before any action, large or small, and before resolving to do anything. However, the early morning, the end of the day as the sun begins to set, and the depth of the night are mentioned because these are times that have special appeal to human hearts. God who has created man and who knows his nature is fully aware of all this.
"Ғофил бўлманг". (205-оят) Бу оятда Аллоҳни фақат оғиз билан эмас, балки қалб ва ақлда эслашни унутганлар назарда тутилган. Қалбни тирик тутувчи ана шундай эслашдир. У инсонни Аллоҳ кўриб туриши, ундан уялиши ёки ҳар бир иш олдидан Унинг назоратини ҳис этиши туфайли ноўрин ишлардан, нотўғри йўллардан тийиб туради. Оятда буюрилган Аллоҳни эслаш ана шу турдир. Акс ҳолда, у Унга итоат қилишга ва Унинг амрларини бажаришга олиб келмаса, ҳақиқий эслаш бўлмайди.
“Do not be negligent”. (Verse 205) This is a reference to people who neglect to remember God, not by word of mouth, but in their hearts and minds. It is the remembrance that keeps the heart alive to deter man from doing anything or following any course in which he feels embarrassed to be seen by God, and who watches God before doing anything. This is the type of remembering God that is ordered here. Otherwise, it would not be true remembrance of God if it does not lead to obeying Him and implementing His orders.
Gʻaflatda qolmang, Allohni eslashdan va oʻz amallaringizni kuzatishdan hech qachon toʻxtamang.
Do not let yourself be negligent of remembering God and watching your actions.
Inson Shayton tomonidan uning oldiga qo'yiladigan vasvasalardan saqlanishi uchun Rabbisi bilan doimo aloqada bo'lishi kerak: "Agar sizni Shaytondan biror vasvasa qo'zg'atsa, Allohdan panoh so'rang; U hammasini eshituvchi, hammasini biluvchidir." (200-oyat)
Surraning boshida inson bilan Shayton o'rtasidagi kurashning keng ko'lamli manzarasi chizilgan. Butun davomida esa, jinn va insonlar orasidagi shaytonlar uni yo'ldan ozdirishga uringanda, imonning yurishi tasvirlangan. Shayton, shuningdek, Alloh o'ziga oyatlarini ato etgan, lekin ulardan yuz o'girib, adashishni tanlagan kishi haqidagi hikoyada ham zikr qilingan. Surraning oxirida esa Shaytonning vasvasalari eslatiladi va odamlar Hammasini eshituvchi, hammasini biluvchi Alloh huzurida undan panoh izlashlari kerakligi aytiladi.
Man needs to remain in constant touch with his Lord so that he is able to resist the temptation that Satan may place before him: “If a prompting from Satan stirs you up, seek refuge with God; He hears all and knows all.” (Verse 200) In its early part, the sūrah painted a panoramic scene of the battle between man and Satan. Throughout, it showed the procession of faith as the satans from among the jinn and human beings tried to force it out of its way. Satan was also mentioned in the story of the person to whom God gave His signs, but he pulled himself away from them, and chose to remain in error. At its end, it mentions the temptations of Satan and how people should seek shelter from him with God, who hears all and knows all.
Bu yerda doimiy bir satr ko‘rinadi, u Xudoni tavoze va hayrat bilan eslab turishga hamda g‘aflatda qolganlardan bo‘lmaslikka buyruq bilan yakunlanadi. Bu buyruq ilohiy ko‘rsatma doirasida Payg‘ambarga keladi: "Insonning tabiatini hisobga ol, yaxshilikni buyur va johil bo‘lishni tanlaganlardan yuz o‘gir" (199-oyat). Shunday qilib, u Xudo ma’qullaydigan yo‘ldagi belgilarga yana biri bo‘lib qo‘shiladi. U shuningdek, Uning hidoyatiga ergashganlarni yo‘lda duch keladigan barcha qiyinchiliklarni yengishga imkon beradigan narsa bilan ta’minlaydi.
Here we see a constant line that concludes with the instruction to remember God humbly and with awe, and not to be among the negligent. This order comes as part of the divine instruction to the Prophet to “make due allowance for man’s nature, and enjoin the doing of what is right; and turn away from those who choose to remain ignorant.” (Verse 199) Thus it adds to the landmarks along the way which God approves. It also equips those who follow His guidance with what enables them to overcome all difficulties that they encounter along the way.
Shundan so'ng Alloh taolo farishtalarning yuksak martabaga ega ekanini misol qilib keltiradi. Ular hech qanday vasvasali yoki yomon fikrni qabul qilmaydilar, chunki shayton ularning tabiatiga hech qanday ta'sir o'tkaza olmaydi. Ularda kuchli istak yoki o'tkinchi havas yo'q. Shunga qaramay, ular doimo Xudoni ulug'laydilar va Uning hamdu sanosini aytadilar. Ular Unga ibodat qilishdan hech qachon kibrlanmaydilar.
Inson esa Xudoni eslash, Uni ulug'lash va Unga ibodat qilishga ancha ko'proq muhtoj. Uning oldida qiyin yo'l bor. Tabiatan u shaytonning vasvasasiga moyil. Beparvolik uni halokatga olib kelishi mumkin. Uning imkoniyatlari cheklangan bo'lib, faqat Xudoga ibodat qilish va Uni ulug'lash orqali oshishi mumkin: "Rabbingiz huzuridagilar Unga ibodat qilishdan kibrlanmaydilar. Ular Uning cheksiz poklik va ulug'vorligini ulug'laydilar va faqat Unga sajda qiladilar." (206-oyat)
God then gives the example of angels commanding a high position. They do not entertain any tempting or evil thought, because Satan has no influence on their nature. They have no overpowering desire or fleeting whim. Nevertheless, they constantly glorify God and extol His praises. They are never too proud to worship Him. Man has a much more pressing need to remember God, glorify Him and worship Him. He has a difficult road to cover. By nature, he is susceptible to Satan’s temptation. Negligence may lead him to ruin. He has a limited ability which can only be increased through worshipping God and glorifying Him: “Those who are near to your Lord are never too proud to worship Him. They extol His limitless glory, and before Him alone prostrate themselves.” (Verse 206)
Ibodat va Xudoni zikr qilish bu dinning amaliy tatbiqidagi asosiy unsurdir. Uning usuli nazariy bilimga yoki falsafiy bahslarga tayanmaydi. U insoniyat jamiyatida ildiz otgan, odamlarning ongida va amaliyotida mustahkam o‘rnashgan qoidalarni tubdan o‘zgartirishga qaratilgan amaliy yondashuvni qabul qiladi. Bu holatni Xudo odamlar amal qilishini xohlagan turdagi holatga aylantirish qiyin vazifa bo‘lib, uzluksiz sa’y-harakat va katta matonatni talab qiladi. Insonning cheklangan qudrati bilan bu dinning da’vatchisi bu qiyin vazifaga faqat Parvardigori tomonidan unga qo‘shimcha quvvat berilgan taqdirdagina yaqinlasha oladi. Bilimning o‘zi bunday quvvatni bermaydi, agar u to‘g‘ri ibodat va Xudodan yordam so‘rash bilan birga kelmasa.
Worship and the remembrance of God constitute a basic element in the practical application of this religion. Its method does not rely on theoretical knowledge or philosophical argument. It adopts a practical approach aiming to bring about a drastic change in human society which, inevitably, has rules that are well established in people’s minds and practices. Changing this situation into the type which God wants people to follow is a difficult task that requires sustained efforts and much perseverance. With the limited ability human beings have, an advocate of this religion can only approach this difficult task if added strength is granted to him by his Lord. Knowledge on its own does not provide such strength, unless it is coupled with proper worship and with seeking God’s help.
Bu surа Alloh tomonidan Uning Payg'ambariga qaratilgan murojaat bilan boshlanadi: «Bu sizga yuborilgan kitobdir — undan hech qanday shubha qilmang — toki u bilan odamlarni ogohlantirasiz va mo'minlarni nasihat qilasiz». (2-oyat) Surada, shuningdek, Allohning elchilari boshchiligidagi imon karvonining yo'li, uning yo'lidagi to'siqlar — shayton va uning jin hamda inson yordamchilarining makri, shuningdek, mutlaq hokimiyatni qo'lga olishga intilayotgan kibrli odamlar va zolimlarning to'siqlari ko'rsatilgan. Oxirgi ko'rsatma esa bu olijanob karvonga qiyin yo'lida qo'shilmoqchi bo'lganlar uchun to'g'ri namunani ko'rsatib beradi.
This sūrah begins with an address by God to His Messenger: “This is a book that has been bestowed on you from on high — so do not entertain any doubt about it — in order that you may warn people with its message, and admonish the believers.” (Verse 2) The sūrah also gives glimpses of the procession of faith, led by God’s messengers, and the impediments placed in its way through the scheming of Satan and his helpers from among the jinn and human beings, as well as arrogant people and tyrants who try to exercise absolute power. This last directive points out the proper equivalent for those who want to join this noble procession along its hard way.