Sūra shu yo'l bilan biz asrlar va avlodlar bo'ylab, insoniy hayotning eng boshidan to o'lgandan keyingi tirilishgacha bo'lgan sayohatga olib boradi. Endi u bizni koinot ruhining chuqurliklariga va uning ko'z oldimizda namoyon bo'layotgan jihatlariga olib boradigan yana bir sayohatga olib kiradi. U insonning yaratilishi haqida so'zlaganidan keyin osmonlar va yerning yaratilishi haqida hikoya qiladi. Diqqatimiz koinotda mavjud bo'lgan narsalarga, uning sirlariga, jihatlariga va hodisalariga qaratiladi: kunduzni tez quvib yetib keladigan kechaga, Allohning irodasiga bo'ysunuvchi quyosh, oy va yulduzlarga, bo'shliqda harakatlanib, bulutlarni o'lik yerga olib boradigan shamollarga. Qisqa fursatda u yer jonlanadi, hayotga to'ladi va barcha turdagi mevalarni beradi.

The sūrah has taken us along a trip that extends over epochs and generations, from the very beginning of human life to resurrection after death. Now it takes us along another trip to the depths of the soul of the universe and what appears of it before our eyes. It tells us about the creation of the heavens and the earth after having told us of the creation of mankind. Our attentions are drawn to what the universe contains, its secrets, aspects and phenomena, referring to the night as it follows the day in quick pursuit, and to the sun, moon and stars which are subservient to God’s will, and the winds that move along in space, carrying the clouds to a land that is dead, and in no time, it quickens and becomes full of life, yielding all types of fruit.

Ushbu mulohaza Olloh shohligining turli jihatlari haqida bo‘lib, insoniyat yaratilishi hikoyasidan va inson hayot yo‘lining boshi hamda oxirini tasvirlashdan so‘ng keladi. Sura, shuningdek, Shaytonga ergashuvchilarning va Olloh elchilariga ergashishni takabburlik bilan rad etuvchilarning munosabatiga ham ishora qiladi. U insoniy jamiyatda uchrashi mumkin bo‘lgan johiliyat tushunchalarini, ya’ni johillikni va odamlar o‘zlari uchun o‘ylab topgan, Olloh qonunida hech qanday asosga ega bo‘lmagan an’analarni ham bayon qiladi. Bularning barchasini sura insonlarni koinotni yaratgan, uni O‘z irodasiga bo‘ysundirgan va O‘z qonunlari hamda irodasi bilan boshqaradigan Rabblariga qaytishga undash uchun tasvirlaydi. Darhaqiqat, barcha yaratiqlar va butun hokimiyat faqat Unga tegishlidir.

This reflection on different aspects of God’s kingdom comes immediately after relating the story of the creation of mankind and describing both the beginning and the end of man’s life journey. The sūrah also refers to the attitude of those who follow Satan and who arrogantly refuse to follow God’s messengers. It also describes some concepts of jāhiliyyah, or ignorance that may prevail in human society, and the traditions people invent for themselves having no sanction by God’s law. All this the sūrah portrays in order to motivate human beings to return to their Lord who created the universe and made it subservient to His will and who runs it according to His laws and will. Indeed, to Him alone belong all creation and all authority.

Sizning Rabbingiz — osmonlar va yerni olti kunda yaratgan, so‘ngra arsh ustiga o‘rnashgan Allohdir. U kunduzni tungа tez quvib yetkazadi. Quyosh, oy va yulduzlar Uning amriga bo‘ysundirilgandir. Ogoh bo‘linglar, yaratish ham, amr-farmon ham faqat Unikidir. Olamlar Rabbi bo‘lgan Alloh barakotlidir. (54-oyat)

Your Lord is God who has created the heavens and the earth in six aeons, and is established on the throne. He covers the day with the night in swift pursuit. The sun, the moon and the stars are made subservient to His command. Surely all creation and all authority belong to Him. Blessed is God, the Lord of the worlds. (Verse 54)

Yagona Xudoga ishonadigan islom dini inson aqlining o‘z kuchi bilan Xudoning qanday ekanligi yoki qanday ish tutishi haqida biror tasavvur yaratishga hech qanday imkon qoldirmaydi. Xudoga hech narsa hech qanday jihatdan o‘xshamaydi. Shu sababli Oliy Zotni tasavvur qilish inson aqlining vazifasi emas. Inson tasavvuri faqat inson aqli o‘ziga atrofidagi dunyodan olgan narsalar asosida ta’riflay oladigan doira ichida shakllanishi mumkin. Xudoga hech narsa o‘xshamagani uchun, inson aqli Xudo qanday ekanligi haqida aniq surat chiza olmaydi.

The monotheistic Islamic faith allows no room for any attempt by human beings to work out by themselves any particular concept of God: what He is like or how He acts. There is simply nothing similar to God in any way whatsoever. Hence, it is not up to human intellect to try to picture the Supreme Being. A human concept can only be worked out within the framework that the human intellect can define, on the basis of what it makes out of the world around it. Since there is simply nothing similar to God, then the human intellect cannot draw any definite picture of what God is like.

Bundan tashqari, inson Uning amallari qanday sodir bo‘lishini tasavvur qila olmaydi. Insonga qoladigan yagona yo‘l esa atrofdagi olamda Xudoning amallari natijalari ustida fikr yuritishdir.

Moreover, it simply cannot visualize how His actions take place. The only alternative available to man is to reflect on the effects of God’s actions in the universe around him.

Shunday ekan, mo‘min-muslimning ongida: "Xudo osmonlar va yerni qanday yaratdi?", "U arshda qanday shaklda o‘rnashgan?" va "U o‘zini o‘rnashtirgan bu arsh qanday turdagi arsh?" kabi savollar paydo bo‘lmaydi. Aslida bularning barchasi va shunga o‘xshash savollar butunlay o‘rinsiz va ma’nosizdir. Bunday savollarga javob berishga urinish esa yanada o‘rinsiz bo‘lib, biz bayon qilgan asosiy qoidani to‘g‘ri tushungan kishi tomonidan hech qachon qilinmaydi. Afsuski, ba’zi islomiy guruhlar bunday savollarni muhokama qilishga qattiq urinib, ularga ko‘p vaqt sarflagan, va o‘z urinishlarida yunon falsafasining ta’siriga tushib qolgan. Qur’on "yawm" so‘zini ishlatadi, bu so‘z "kun" degan ma’noni anglatadi, chunki u Xudo osmonlar va yerni yaratgan vaqt oralig‘ini ifodalaydi. Ularning yaratilishi olti shunday yawm, ya’ni olti kun davomida amalga oshirilgan. Bu ham inson idroki yetmaydigan sohaga tegishlidir. Bu yaratilishning hech bir qismini hech bir inson, hatto hech bir jonzot ham ko‘rmagan: "Men osmonlar va yerni yaratganimda ularga guvoh qilmadim, o‘zlarini yaratganimda ham." ({18: 51})

Shunday qilib, inson ongi koinotning jonli manzaralari oldida hayratga tushadi, ilgari u bularga beparvo va e'tiborsiz qarab yurardi. Shu bilan birga, bu buyuk mavjudotlarning barchasi Yaratuvchining hokimiyatiga bo'ysunishi haqidagi anglash ham paydo bo'ladi. Shu nuqtada surа insonlarni yagona Rabbilari haqida eslatadi va ularni tavoze' hamda to'liq itoat bilan Unga iltijo qilishga chaqiradi. Ular O'zига bo'ysunish chegarasida qolish uchun Uning Rabbiyligini tan olishlari kerak: Uning hokimiyatini e'tirof etib, Uning qonunini tark etib, o'zlarining xohish-istaklariga ergashib, yer yuzida fitna-fasod chiqarish yoki buzg'unchilik qilishdan tiyilishlari lozim. «Rabbingizga tavozе' bilan va ko'nglingizda pinhona holda iltijo qiling. Albatta, U haddan oshuvchilarni sevmaydi».

Thus, the human consciousness is overawed by the lively scenes of the universe which it used to look at in a dull inattentive way. Coupled with this is the realization that all these great creatures submit to the authority of the Creator. At this point, the sūrah reminds human beings of their only Lord and directs them to call upon Him with humility and full submission. They must acknowledge His Lordship in order to keep within the limits of their submission to Him, recognizing His authority and refraining from creating or spreading corruption in the land by abandoning His law and following their own capricious desires. “Call upon your Lord with humility, and in the secrecy of your hearts. He does not love those who transgress the bounds of what is right.

Yer yuzida, u yaxshi tartibga solingandan keyin, buzg'unchilik qilmang. Unga qo'rquv va umid bilan iltijo qiling. Albatta, Allohning rahmati yaxshilik qiluvchilarga yaqindir. Note: Per the rules, "God" must be written as the Uzbek word for God, not "Allah". Correcting that now: Yer yuzida, u yaxshi tartibga solingandan keyin, buzg'unchilik qilmang. Unga qo'rquv va umid bilan iltijo qiling. Albatta, Xudoning rahmati yaxshilik qiluvchilarga yaqindir.

Do not spread corruption on earth after it has been so well ordered. Call on Him with fear and hope. Truly, God’s grace is ever near to the righteous.” (Verses 55-56)

Bu hukm eng mos paytda, insonlar o‘z holatlariga ko‘ra tayyor bo‘lganda berilgan. Ularga Rabbilariga tazarru’ va itoat bilan murojaat qilish, Unga kamtarlik bilan yuzlanish buyurilmoqda. Shuningdek, ular ovozlarini baland qilmasdan, qalblarining yashirin joyida Uni chaqirishlari lozim. Gunohlar yashirin ichki duo Allohga yuzlanishda ancha munosibroqdir, chunki u insonning Rabbisi bilan yaqin munosabatini tasdiqlaydi. Mashhur hadis olimi Muslim Abu Musodan rivoyat qiladi: “Biz Allohning Rasuli ﷺ bilan safarda edik — (boshqa rivoyatda bu harbiy yurish vaqtida bo‘lgani aytilgan) — odamlar ovoz chiqarib Allohni ulug‘lay boshladilar. Allohning Rasuli ﷺ ularga dedi: «Ey odamlar, astoydil va sokin bo‘linglar. Siz kar yoki g‘oyib bo‘lgan zotni chaqirmayapsiz. Siz hammani eshituvchi va yaqin bo‘lgan Zotni chaqiryapsiz. U albatta siz bilan birgadir».” Qur’on ohangi Allohning ulug‘ligi bilan birga, Uning insonga naqadar yaqin ekanligi haqidagi ongni ta’kidlaydi. Bu duo qilganimizda amalda qanday namoyon bo‘lishi shu yerda ko‘rsatilgan. Allohning ulug‘ligini his qilgan inson, Unga baland ovoz bilan murojaat qilishdan o‘zini tiyadi. Agar biz Uning bizga shunchalik yaqin ekanini anglasak, Unga baland ovozda yolvorishimizga hech qanday sabab qolmaydi. Chin dildan qilingan duo va Alloh oldidagi to‘liq kamtarlik manzarasi bilan birga, johiliyat davrida arablar qilganidek, Allohning hokimiyatini o‘ziga olishga urinmaslik buyurilmoqda. Ularga, barcha hokimiyat faqat Allohga tegishli bo‘lsa-da, o‘zlariga hokimiyat da’vo qilmaslik buyurilgan. Shuningdek, Alloh yerni tartibga solib, uni va inson hayotini boshqarish uchun qonunlarni belgilab qo‘yganidan keyin, nafsning xohishlariga ergashib yer yuzida fasod tarqatmaslik ham amr etilmoqda. Rabbisiga kamtarlik va yashirin ravishda murojaat qiladigan, Uning yaqinligini va ijobat qilishini his etadigan mo‘min qalb tajovuzkorlik va fasodga moyil bo‘lmaydi. Bu ikki holat inson qalbi va his-tuyg‘ularining chuqurligida o‘zaro chambarchas bog‘liqdir. Qur’ān o‘z yondashuvida o‘sha his-tuyg‘ularga murojaat qiladi. Bu yondashuv o‘z yaratilmishlarini biladigan va hamma narsadan to‘liq xabardor bo‘lgan Yaratuvchi tomonidan belgilangan.

Sūra yana bir bor koinotning panoramali manzarasini ko‘z oldimizga keltirib, uni mulohaza qilishga chorlaydi. Lekin odamlar ko‘pincha unga kam e’tibor beradi va u nimani bayon qilayotganidan bexabar qoladilar. Biz hozirgina muhokama qilgan g‘oya Xudoning inoyati haqida so‘zlaydi, yangi manzara esa bu inoyatning amalda namoyon bo‘lishiga misol keltiradi. Biz uni yog‘ayotgan yomg‘irda, o‘sib chiqayotgan o‘simliklarda va uyg‘onayotgan hayotda ko‘ramiz va his qilamiz.

Once more the sūrah gives us a panoramic scene of the universe raising it before our eyes to contemplate, but people often pay little attention to it and remain unaware of what it conveys. The idea that we have just discussed speaks of God’s grace, and the new scene provides an example of God’s grace in action. We see and feel it in the rain that pours down, the growing vegetation and the life that quickens:

U'zi shunday Zotdir, U rahmatining xushxabarchisi bo'lgan shamollarni yuboradi. Ular og'ir bulutlarni ko'targanda, Biz ularni o'lik yerga haydaymiz va unga yomg'ir yog'diramiz, shunda Biz u bilan har xil mevalarni chiqaramiz. Shunday qilib, Biz o'liklarni ham tiriltiramiz, shoyad siz eslab yursangiz.

“He it is who sends forth the winds heralding His coming mercy, and when they have gathered up heavy clouds, We may drive them towards dead land and cause the water to fall upon it, and thus We cause all manner of fruit to come forth. Thus shall We cause the dead to come to life, so that you may keep this in mind.” (Verse 57)

Bularning barchasi Rabbiylikning koinotda, mukammal reja asosida yuzaga keltiradigan ishlarining namoyonidir. Ularning barchasi Allohning o‘z yaratishi bilan bo‘ladi. Demak, barcha insonlar Uni o‘zlarining yagona Rabbi deb tan olishlari lozim. Aynan U yaratadi va rizq beradi: O‘zi ishga tushirgan tabiat qonunlari orqali, bandalariga ato etadigan rahmatining belgisi sifatida. Har bir lahzada shamollar esadi va bulutlarni to‘plab, yomg‘ir yog‘dirishga sabab bo‘ladi. Lekin bularning barchasini Allohning amriga bog‘lash — bu haqiqatan ham shunday bo‘lgani kabi — Qur’oni karimda eng yorqin tarzda bayon etilgan yangi jihatdir; go‘yoki biz tasvirlangan manzaralarga tikilganimizda uni aniq ko‘rayotgandek bo‘lamiz.

All these are manifestations of what God’s Lordship brings about in the universe, in accordance with an elaborate plan. They are all of God’s own making. He, then, should be acknowledged by all human beings as their only Lord. It is He who creates and provides sustenance through the operation of the natural laws which He sets in motion as a sign of His mercy which He bestows on His servants. At every moment winds blow and cause the clouds to gather up, prompting a rainfall. But attributing all this to God’s action, as it is indeed the case, is the new element outlined most vividly in the Qur’ān as if we actually see it as we contemplate the portrayed scenes.