Ushbu parcha faqat uch oyatdan iborat bo'lib, hayot va o'lim masalasini yoritadi. U oldingi parchada bayon etilgan asoslarni to'ldiruvchi, Islom e'tiqodining muhim jihatini ochib beradi. Shuningdek, u Allohning bir qator asosiy sifatlarini bayon etuvchi "Kursi oyati" nomi bilan mashhur 255-oyat bilan bevosita aloqador.

This passage, composed of only three verses deals with the subject of life and death, presenting an important aspect of Islamic belief, to complement the principles established in the preceding passage, with an obvious direct relationship to Verse 255, known as the ‘Verse of the Throne’, or āyat al-kursī, which outlines a number of fundamental attributes of God.

Bu uch oyat Qur’onning Islomiy hayot va dunyo qarashining to‘g‘ri va aniq tushunchasini musulmonlarning aql-idroki, qalbi va ongida mustahkamlash uchun olib borgan izchil va to‘xtovsiz da’vatining bir qismini tashkil etadi. Bunday tushuncha hayotga to‘liq bilim va ravshan idrok bilan, ishonch hamda sarsonlikka yo‘l qo‘ymaydigan iymonga tayangan holda yondashish uchun zarurdir.

These three verses form part of the consistent and relentless drive that the Qur’ān pursues to establish in Muslim minds, hearts and consciousness a true and accurate understanding of the Islamic view of life and the world. This understanding is essential in order to approach life with full knowledge and an enlightened perception, built on confidence and an unshakeable faith.

Harakatlar, xulq-atvor shakllari va axloqiy qadriyatlar odamlarning e'tiqodlaridan ajratilgan emas, aksincha, ularga mustahkam asoslangan. Hayot e'tiqod bilan bog'lanmasa hamda dunyo haqidagi yaxlit va uyg'un tasavvur, shuningdek, uni vujudga keltirgan Yaratuvchi bilan bo'lgan munosabat bilan bog'lanmasa, u yaxshi va barqaror tarzda tashkil etilishi mumkin emas.

Actions, modes of behaviour and moral values are not divorced from people’s beliefs, but are in fact firmly based upon them. Life cannot be well and securely organized unless it is linked to faith and a comprehensive and cohesive view of the world and the relationship it has with its originator who brought it into existence.

Bu Qur’ondagi islomiy e’tiqodning asosiy tushunchalariga berilgan katta e’tiborni tushuntiradi. Darhaqiqat, Qur’onning Makkada o‘n uch yil davomida Muhammad ﷺ ga nozil qilingan qismi butunlay shu mavzuga bag‘ishlangan. Bu tushunchalar Qur’onning Madinada nozil bo‘lgan qismlarida ham keng va tez-tez e’tiborda bo‘lib kelmoqda; ushbu qismlar belgilagan har bir yangi qonunchilikda va hayot ishlarining har bir jabhasiga oid har bir ko‘rsatmada ularga yana qaytiladi.

This explains the great emphasis in the Qur’ān on the fundamental concepts of Islamic belief. Indeed, the entire part of the Qur’ān revealed to the Prophet Muĥammad over thirteen years in Makkah is devoted to this subject. These concepts continue to receive ample and frequent attention in the parts of the Qur’ān revealed in Madinah, with every new legislation these parts outline and with every directive dealing with any aspect of life affairs.

Birinchi oyat bir podsho bilan Ibrohim payg'ambar o'rtasidagi bahsni hikoya qiladi, u podsho Ibrohimning Xudoga bo'lgan e'tiqodini inkor etgan edi. Sura bu podshoning ismini zikr qilmaydi, chunki uning ismini aytish hikoyaning ibratiga hech narsa qo'shmaydi. Bu bahs Payg'ambar ﷺ va musulmonlar jamoasi bilan shunday bog'liqki, Xudoning haqiqatini inkor etayotgan bu odamga hayrat uyg'otadi. Biz bu bahs hozir, ko'z oldimizda bo'layotgandek tinglaymiz: "Egasi haqida Ibrohim bilan bahslashgan, Xudo unga podsholik bergani uchun bahslashgan kishini ko'rmadingmi? Ibrohim dedi: "Mening Rabbim tiriltiradi va o'ldiradi". U dedi: "Men ham tiriltiraman va o'ldiraman". Ibrohim dedi: "Xudo quyoshni sharqdan chiqaradi, sen uni g'arbdan chiqarchi". Shunda kofir hayron qoldi. Xudo zolim qavmni to'g'ri yo'lga boshlamaydi". (258-oyat)

The first verse in this passage relates an argument between the Prophet Abraham and a contemporary king who disputed his belief in God. The sūrah does not mention the king’s name, because mentioning it will not add to the moral of the story. This argument is related to the Prophet and the Muslim community in a way that invites amazement at this person who disputes the truth of God. We listen as though the argument is taking place now, before our eyes: “Are you not aware of him who argued with Abraham about his Lord simply because God had given him kingship? Abraham said, My Lord gives life and causes death.’ I, too,’ said he, give life and cause death.’ Abraham said, ‘Well, God causes the sun to rise in the east; cause it, then, to rise in the west.’ Thus the unbeliever was dumbfounded. God does not guide the wrongdoers.” (Verse 258)

Matndan biz shuni bilib olamizki, Ibrohim (alayhissalom) bilan bahslashgan podshoh Xudoning mavjudligini inkor etmagan, balki Uning yagona Xudo ekanligini yoki insoniyat ishlari ustidan yagona hukmronlik va nazorat egasi ekanligini inkor etgan. Bu e'tiqod Arablar orasida Johiliyat, ya'ni Jaholat davrida keng tarqalgan edi. Ular Xudoga sherik qilib kichik xudolarni tayinlar va Xudoning dunyoviy hamda kundalik inson ishlari bilan hech qanday aloqasi yoki ularga nisbatan hech qanday hokimiyati yo'q deb hisoblar edilar.

We learn from the text that the king who argued with Abraham did not, in fact, deny God’s existence, but he denied that He was the only God or that He had sole sovereignty and control over mankind’s affairs. This belief was prevalent among the Arabs during their Dark Ages, or Jāhiliyyah. They assigned lesser gods as partners to God and denied that God had any concern with, or authority over, worldly and daily human affairs.

Takabbur va o‘jar, qaysar hukmdor aynan u Xudoni tan olishi kerak bo‘lgan sababga ko‘ra Uni inkor etadi, chunki dastlab hukmdor va podshoh bo‘lishini Xudo ta’minlagan edi. Xudoning in’omi va saxovatini tan olmaydigan yoki qadrlamaydigan kimsalar qo‘lidagi hokimiyat ularni buzadi va zulm hamda istibdodga olib keladi.

Hayot va o‘limning mo‘jizaviyligi haqidagi mavzuni davom ettirib, suraning yana bir qisqa hikoyasi bayon etiladi: “Yoki vayron bo‘lib ketgan bir shaharning yonidan o‘tayotib: ‘Xudo bu shaharni o‘lganidan keyin qanday qilib tiriltiradi?’ deган kishini (ko‘rmadingizmi)? Shunda Xudo uni yuz yil davomida o‘lik holatda qoldirdi, so‘ng uni tiriltirib: ‘Qancha vaqt shu holatda qoldingiz?’ dedi. U: ‘Bir kun yoki kunning bir qismicha qoldim’, dedi. Xudo: ‘Yo‘q, siz yuz yil shu holatda qoldingiz. Ovqatingiz va ichimligingizga qarang: ularning hech biri chirimagan. Eshagingizga ham qarang. Sizni insonlar uchun bir belgi qilamiz. Suyaklarga qarang, ularni qanday yig‘ib, so‘ng ustiga go‘sht kiydirib tiklayotganimizni’, dedi. Uning oldida hamma narsa oydinlashgach, u: ‘Endi bilaman, Xudo barcha narsaga qodir ekan’, dedi.” (259-oyat)

Still on the subject of the miraculous nature of life and death, the sūrah relates another brief tale: “Or, [are you not aware) of him who, passing by a township which had fallen into utter ruin, exclaimed: “How can God bring this town back to life now that it is dead?’ Thereupon God caused him to be dead for a hundred years, then brought him back to life, and said, ‘How long have you remained thus?’ He said, ‘I have remained thus a day or part of a day.’ God said, No. You have remained thus for a hundred years. Just look at your food and drink: none of it has rotted. And look at your ass. We will make you a sign for mankind. Look you at the bones, how We put them up and then clothe them with flesh.’ When it had all become clear to him, he said, I know now that God has power over all things.’“ (Verse 259)

Qur'on bu odam yoki vayron bo'lgan shaharning kimligi haqida batafsil ma'lumot bermaydi, chunki bunday tafsilotlar hikoyaning ahamiyati va ta'siriga kam qo'shadi.

Again, the Qur’ān does not give details of the identity of the man or the ruined township because such details add little to the significance and impact of the story.

Agar bular zarur bo‘lganida edi, Qur’ondan chiqarib tashlanmagan bo‘lardi. Tafsilotlarning yo‘qligiga qaramay, sahna jonlanadi va hayolni juda aniq hamda kuchli tarzda qo‘zg‘atadi. Bu o‘lim, vayronagarchilik va halokat sahnasidir: devorlari va ustunlari poydevoridan qulagan, vayron bo‘lgan shahar. Bu holatning ta’siri odamning hayratini ifodalovchi so‘zlarida yorqin namoyon bo‘ladi: “Endi, u o‘lib bo‘lgan bu shaharni Alloh qanday qilib tiriltiradi?” (259-oyat) Note: the rules require "God" rather than "Allah", so the Uzbek should read "Xudo" instead of "Alloh". Corrected: Agar bular zarur bo‘lganida edi, Qur’ondan chiqarib tashlanmagan bo‘lardi. Tafsilotlarning yo‘qligiga qaramay, sahna jonlanadi va hayolni juda aniq hamda kuchli tarzda qo‘zg‘atadi. Bu o‘lim, vayronagarchilik va halokat sahnasidir: devorlari va ustunlari poydevoridan qulagan, vayron bo‘lgan shahar. Bu holatning ta’siri odamning hayratini ifodalovchi so‘zlarida yorqin namoyon bo‘ladi: “Endi, u o‘lib bo‘lgan bu shaharni Xudo qanday qilib tiriltiradi?” (259-oyat)

Keyin Ibrohim payg'ambar va hayot hamda o'lim hodisalari haqidagi yana bir voqea keladi. "Ibrohim aytdi: "Parvardigorim, o'liklarni qanday tiriltirishingni menga ko'rsat", dedi. U zot: "Yo'q, sen iymon keltirmaganmisan?" dedi. "Ha, iymon keltirganman, lekin yuragim butunlay tinchlansin deb istayman", dedi Ibrohim. Alloh taolo aytdi: "To'rtta qush ol va ularni o'zingga yaqin qil, so'ngra ularni bo'laklarga ajratib, har bir tog'ning ustiga ularning bir qismini qo'y".

Then follows another episode, involving the Prophet Abraham and the phenomena of life and death. “When Abraham said, My Lord, show me how You give life to the dead,’ He replied, ‘Have you, then, no faith?’ ‘Indeed, I have’, said Abraham, ‘but I only wish to set my heart fully at rest to be fully reassured.’ God said, ‘Take four birds and draw them close to you, then [having cut them into pieces] place a part of them on each mountain.

Keyin ularni qaytadan chaqirsangiz, ular shoshilib sizning huzuringizga keladilar. Bilingki, Alloh qudratli va hikmat egasidir. Note: the rules say "God" must be written as the Uzbek word for God, never "Allah". Correcting that now: Keyin ularni qaytadan chaqirsangiz, ular shoshilib sizning huzuringizga keladilar. Bilingki, Xudo qudratli va hikmat egasidir.

Then call them back and they will come to you in haste. Know that God is Almighty, Wise.’’’ (Verse 260)

Bu hayot va yaratilishning buyuk sirini bilishga bo‘lgan qiziqishning odatiy hikoyasidir. Bunday qiziqish Ibrohim payg‘ambar kabi sadoqatli va taqvodor inson tomonidan bildirilganda, shuni isbotlaydiki, Xudoning eng sevimli va imonli bandalari ham ba’zan yaratilish sirlarini kashf etishga bo‘lgan kuchli istak va intilishni his qilishadi.

It is the usual tale of curiosity about the great mystery of life and creation. When this curiosity is expressed by a devoted and pious person like the Prophet Abraham, it proves that there are times when even the most favoured and believing of God’s servants experience a passionate urge and ambition to discover the secrets of creation.

Bu yerda qiziqish imonning yetishmasligi yoki imonni tasdiqlash uchun dalil talab qilishdan kelib chiqmaydi, balki boshqacha ta’mga ega bo‘lib, Allohning eng ajoyib sirlaridan birini ko‘rish va o‘rtoqlashishga bo‘lgan ruhiy intilish bilan uyg‘onadi. Bu imtiyoz, hatto Ibrohim kabi zot uchun ham, o‘ziga xos sharaf va o‘z ta’miga ega bo‘lib, imonning o‘zidan ham farq qiladi. Bu ilohiy irodaning qanday amal qilishini bilish va o‘rganishga bo‘lgan tabiiy va o‘z-o‘zidan paydo bo‘ladigan istakdir; u ishonish yoki dalil olish uchun emas, balki to‘liq xotirjamlikni tuyish va ruhiy tinchlikka erishish uchun.

Here curiosity is not motivated by lack of conviction or the demand for proof to confirm one’s faith, but has a different flavour, excited by a spiritual yearning to see and share one of God’s most fascinating secrets. This privilege, even for someone like Abraham, has a unique honour and a flavour of its own, different even to that of faith itself. It is a natural and spontaneous desire to know and learn how the divine will operates, not in order to believe or obtain proof, but to experience total peace and gain reassurance.