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Al-Burūj (The Constellations) 1-22
Ulug‘ va Mehribon Alloh nomi bilan. — wait, the rule says never write "Allah", so use the Uzbek word for God. Mehribon va Rahmli Xudoning nomi bilan.
In the Name of God, the Lord of Grace, the Ever Merciful.
Burjlarga ega osmon bilan qasam, (1)
By the heaven with its constellations, (1)
va'da qilingan kun bilan,
by the promised day, (2)
guvohga va guvohlik beriladiganga qasam, (3)
by the witness and that which is witnessed, (3)
Xandaqdagi odamlar la'natlansin (4)
slain be the people of the pit (4)
yoqilg'iga boy olov, (5)
of the fire abounding in fuel, (5)
ular uning atrofida o'tirganlarida, (6)
when they sat around it, (6)
mo''minlarga qilganlarini tomosha qilib turish. (7)
watching what they did to the believers. (7)
Ular ularga faqat ular Aziz, Hamd-u sano'ga loyiq bo'lgan Allohga ishongani uchungina o'ch oldilar, (8) Note: per your rules, "God" should be written as the Uzbek word for God, not "Allah". Corrected version: Ular ularga faqat ular Aziz, Hamd-u sano'ga loyiq bo'lgan Xudoga ishongani uchungina o'ch oldilar, (8)
They took vengeance on them for no reason other than that they believed in God, the Almighty, to whom all praise is due, (8)
Osmonlar va yerning mulki Unikidir. Ammo Alloh barcha narsaga guvohdir.(9) Note: per the rules, "God" should be written as the Uzbek word for God, not "Allah". Corrected: Osmonlar va yerning mulki Unikidir. Ammo Xudo barcha narsaga guvohdir.(9)
to whom the dominion of the heavens and the earth belongs. But God is witness of all things.(9)
Mo'minlarni, erkak va ayollarni, qiynagan va keyin tavba qilmaganlar uchun jahannam azobi bor, ularga kuydiruvchi azob ham bor. (10)
Those who persecute the believers, men and women, and do not repent shall suffer the punishment of hell, and suffer the punishment of burning. (10)
Lekin iymon keltirib, solih amallar qilganlar uchun ostidan daryolar oqib turadigan jannatlar bor. Bu eng buyuk muvaffaqiyatdir. (11)
But those who believe and do righteous deeds shall have gardens through which running waters flow; that is the supreme triumph. (11)
Albatta, Rabbingning azobi qattiqdir. (12)
Stern indeed is your Lord’s vengeance. (12)
U Ollohdir, Ollohdir — hech narsasiz — U dunyoga keltiradi va so'ngra uni qayta tiriltiradi. (13)
It is He who brings into being, and then restores to life. (13)
U, Mag'firat qiluvchi, Rahmli, (14)
He is All-Forgiving, Compassionate, (14)
Arsh egasi, ulug' (15)
Lord of the Throne, Glorious, (15)
U'Zi xohlagan ishini qiladi. (16)
He does whatever He wills. (16)
Siz ashob (fil) egalari haqidagi hikoyani eshitganmisiz (17)
Have you heard the story of the hosts, (17)
Fir'avn va Samud (xalqi)?(18)
of Pharaoh and Thamūd? (18)
Shunday bo‘lsa-da, kofirlar inkor etishda davom etmoqdalar. (19)
Yet the unbelievers persist in their denial [of the truth]. (19)
Lekin Alloh ularning barchasini o'rab turadi. (20)
But God surrounds them all. (20)
Albatta, bu buyuk Qur’ondir, (21)
This is indeed a glorious Qur’ān, (21)
yo'q qilib bo'lmaydigan lavhga bitilgan. (22)
inscribed on an imperishable tablet. (22)
Overview
Ushbu qisqa sura imonning asoslari va e'tiqodning negizlarini katta ahamiyatga ega masalalar sifatida bayon etadi. U ushbu asoslarga kuchli va chuqur nur sochadi, shunda matnda ifodalangan oddiy haqiqatlar ortidagi narsalar ochiladi. Ushbu surаdagi har bir oyat, ba'zan esa har bir so'z, haqiqatning cheksiz olamiga qaraydigan deraza ochib beradi.
This short sūrah outlines the essentials of faith and the basics of belief as matters of great importance. It sheds a powerful and searching light over these essentials in order to reveal what lies beyond the elementary facts expressed in the text. Every verse, and sometimes every word, in this sūrah virtually opens a window overlooking a limitless world of truth.
Sūraning asosiy mavzusi chuqur (o‘yma) voqeasi bo‘lib, u Islom paydo bo‘lishidan oldin yashagan, unitar nasroniylar deb hisoblangan mo‘minlar jamoasi ustidan qilingan voqeadir. Bu mo‘minlar shafqatsiz va zolim dushmanlar tomonidan o‘z dinlaridan voz kechishga majbur qilindi. Mo‘minlar buni rad etdi. Shunda zolimlar qazilgan chuqurda katta olov yoqib, ularni o‘sha olovga tashladilar. Shu tariqa mo‘minlar yo‘q qilish maqsadida to‘plangan katta olomon ko‘z o‘ngida yonib halok bo‘ldilar. Zolimlar esa o‘tirib, mo‘minlarning azoblarini tomosha qilib, kulib turdilar: “Ular ulardan faqat go‘zallik va hamdga loyiq bo‘lgan, qudratli Xudoga iymon keltirganlari uchun o‘ch oldilar.” (8-oyat)
The immediate theme of the sūrah is the pit incident, when a community of believers who lived before the advent of Islam, said to be unitarian Christians, were faced by ruthless and tyrannical enemies who sought to force them away from their faith. The believers refused. The tyrants then lit a great fire in a pit they had dug, and threw them into it. The believers were thus burnt to death in front of large crowds that had gathered to witness this ghastly act of extermination. The tyrants sat by, amused by the believers’ sufferings: “They took vengeance on them for no reason other than that they believed in God, the Almighty, to whom all praise is due.” (Verse 8)
Sura shunday qasam bilan boshlanadi: «Burujli osmon bilan, va va'da qilingan kun bilan, guvoh va guvoh qilinadigan narsa bilan qasam, o'ra egalari halok bo'lsin». (1-4-oyatlar)
The sūrah starts with an oath: “By the heaven with its constellations, by the promised day, by the witness and that which is witnessed, slain be the people of the pit.” (Verses 1-4)
Shu tariqa bilan bu sura osmon va uning ulug' yulduz turkumlarini, va'da qilingan Qiyomat kuni va uning buyuk voqealarini, o'sha kunga guvoh bo'ladigan jamoalarni hamda ular guvoh bo'ladigan voqealarni — o'sha xandaq voqeasi va unga mas'ul bo'lgan zolimlarga Allohning g'azabini bog'laydi. So'ng sura fojiali manzarani bir necha tez lavhada tasvirlashga o'tadi, batafsil to'xtalmasdan dahshatni namoyon qiladi.
In this way the sūrah links heaven and its magnificent constellations, the promised Day of Judgement and its great events, the multitudes which witness that day and the events they witness with the pit incident and God’s anger with the aggressors responsible for it. The sūrah then proceeds to portray the tragic scene in a few, quick flashes which demonstrate the horror without dwelling on detail.
U'sha imon ulug'ligining ulug'vorligiga ishora qilinadi, u zolimlarning dahshatli shafqatsizligidan ustun turib, olovni yengib o'tdi va butun insoniyat uchun faxr bo'lgan yuksaklikka erishdi. Shuningdek, u jinoyatning battarligiga, uning o'z ichiga olgan yovuzlik va adolatsizlikka, mo''minlarning yuksakligi, beg'uborligi va poklik bilan solishtirganda ishora qiladi: "Yonilg'iga to'la olov chuquri egalari la'nat topsin, ular o'sha olov atrofida o'tirib, mo''minlarga nima qilayotganlarini tomosha qilardilar." (4-7-oyatlar)
It includes a reference to the greatness of faith which exalted itself over the tyrants’ atrocious cruelty and triumphed over the fire, attaining a level of sublimity which is an honour to all mankind. It also refers to the heinous crime and the evil and injustice it involves in comparison with the sublimity, innocence and purity of the believers: “Slain be the people of the pit of the fire abounding in fuel, when they sat around it, watching what they did to the believers.” (Verses 4-7)
Keyin Islom e'tiqodi, qarashlari va da'vatchilik uchun juda muhim bo'lgan bir qator tamoyillarni bayon etuvchi qisqa izohlar keladi. Birinchidan, osmonlar va yer to'liq Xudoning hukmronligi ostida ekanligi hamda Uning ularda sodir bo'layotgan barcha narsalarga guvohligi haqida zikr etiladi. U osmonlar va yerning Egasi, hamma narsaga guvoh bo'lgandir.
Then follows a series of short comments stating a number of principles which are highly important to the Islamic faith, its outlook and advocacy. We have firstly a reference to the fact that all the heavens and earth are part of God’s kingdom and to His witnessing of all that takes place in them. He is the Sovereign of the heavens and the earth, who witnesses all.
Ikkinchidan, zolimlarni kutayotgan do‘zaxdagi yonish haqida va imonni hayotdan ustun qo‘yib, zulmga qaramay o‘zini yuksak tutgan mo‘minlarni kutayotgan mukammal jannatne’matlari haqida so‘z boradi. Mo‘minlarning bu harakati buyuk najot deb ataladi: {Mo‘min erkaklar va mo‘min ayollarga zulm qilib, so‘ngra tavba qilmaganlar uchun do‘zax azobi bor, ular uchun yonish azobi bor. Iymon keltirib, solih amallar qilganlar uchun ostidan daryolar oqib turadigan jannatlar bor. Bu ulug‘ muvaffaqiyatdir.} (10-11-oyatlar)
Secondly, we have a reference to the burning in hell which awaits the tyrants, and a reference to the perfect heavenly bliss which awaits the believers who choose faith over life and exalt themselves despite their persecution. The believers’ action is referred to as the great triumph: “Those who persecute the believers, men and women, and do not repent shall suffer the punishment of hell, and suffer the punishment of burning. But those who believe and do righteous deeds shall have gardens through which running waters flow; that is the supreme triumph.” (Verses 10-11)
Yana bir eslatma unda Xudoning o‘z dushmanlarini jazolash qudrati va U yaratishi hamda o‘limdan keyin tiriltirishi haqida so‘z boradi: {Albatta, Rabbingning intiqomi qattiqdir. U (dastlab) yaratadi, so‘ngra (qayta) tiriltiradi.} (12-13-oyatlar)
A further reference is made to the power with which God smites His enemies and to the fact that He creates and brings back to life after death: “Stern indeed is your Lord’s vengeance. It is He who brings into being, and then restores to life.” (Verses 12-13)
Bu to‘g‘ridan-to‘g‘ri chuqurdagi voqea paytida hayoti barbod bo‘lgan kishilarga taalluqlidir.
This relates directly to the lives blotted out in the pit incident.
Sūra shundan keyin Alloh taolloning ayrim sifatlarini zikr qiladi, ularning har biri sūraning mavzusi bilan alohida bog‘liqdir: «U mag‘firat qiluvchi, mehribondir». (14-oyat) U tavba qilgan bandalarini, gunohlarining qanchalik og‘ir va dahshatli bo‘lishidan qat’i nazar, kechiradi. U, shuningdek, O‘zini tanlagan bandalarini sevadi. Uning mehri ularning yetkazilgan har qanday yarasini shifolovchi yumshoq malhamdir. «Arsh egasi, ulug‘, U xohlagan ishni qiladi». (15-16-oyatlar) Bu sifatlar Allohning mutlaq irodasini, hukmronligini va qudratini ifodalaydi, bularning barchasi sūrada bayon etilgan voqeaga daxldordir.
The sūrah then mentions some of the divine attributes, each of which has a specific relevance to the subject matter of the sūrah: “He is All-Forgiving, Compassionate.” (Verse 14) He forgives those who repent regardless of the enormity and horror of their sins. He also loves His servants who choose Him. His love is the soothing balsam which heals whatever injuries they may have suffered. “Lord of the Throne, Glorious, He does whatever He wills.” (Verses 15-16) These attributes portray God’s absolute will, dominance and power, all of which are relevant to the event discussed in the sūrah.
Ardan so‘ng, zulm qiluvchi zolimlarning ko‘p qurollangan bo‘lsalar ham, Alloh tomonidan jazolanganlari haqidagi misollarga ishora qilinadi. "Sen qo‘shinlar, Fir'avn va Samud haqidagi xabarni eshitdingmi?" (17-18-oyatlar) Bular Alloh tomonidan berilgan jazoning ikki xil misoli bo‘lib, ta'sirlari ham keskin farq qiladi. Chuqur vahima solishi bilan birga, ular ko‘plab ma'nolarni ham o‘zida mujassam etadi.
Then follows a reference to examples of God’s punishment of tyrants even though they were heavily armed. “Have you heard the story of the hosts, of Pharaoh and Thamūd?” (Verses 17-18) These were two very different instances of God’s punishment with widely different effects. Along with the pit horror, they carry numerous implications.
Nihoyat, sura inkor etuvchilarning ahvolini bayon qiladi va Alloh ularni o‘rab olganini, garchi ular buni bilmasalar ham, ta’kidlaydi. "Ammo kofirlar yolg‘on deb inkor etishda davom etmoqdalar. Holbuki, Alloh ularning hammasini o‘rab turibdi." (19-20-oyatlar) U Qur’onning haqiqatini va uning muborak manbasini bayon etish bilan yakunlanadi: "Albatta, bu ulug‘ Qur’ondir, mahfuz lavhda (yozilgan)dir." (21-22-oyatlar)
Finally, the sūrah explains the situation of the unbelievers and that God surrounds them though they may be unaware of the fact. “Yet the unbelievers persist in their denial [of the truth]. But God surrounds them all.” (Verses 19-20) It concludes with a statement of the truth of the Qur’ān and its blessed origin: “This is indeed a glorious Qur’ān, inscribed on an imperishable tablet.”(Verses 21-22)
The Horrendous Event
“Osmonga — yulduzlar bilan to‘la osmonga qasamki, va va’da qilingan kunga qasamki, guvohga va guvoh qilinganga qasamki.” (1–3-oyatlar) Hodisa haqida hech qanday eslatma qilishdan oldin, sura yulduzlarga to‘la osmon bilan qasam ichish orqali boshlanadi. Arabcha «burūj» so‘zi «yulduzlar» deb tarjima qilinadi va u osmonda ulkan minoralar yoki saroylarga o‘xshash bo‘lgan katta sayyoralar majmuasini anglatishi mumkin. Bu ma’noda oyat boshqa ikki oyat bilan bog‘lanadi: «Biz osmonni kuch-qudrat bilan bino qildik va uni keng qildik.» (51: 47) va «Yaratilishi jihatidan mustahkamroq narsa sizmi yoki U bino qilgan osmonmi?» (79: 27) Arabcha atama, balki, bu sayyoralarning harakat qilayotganda orbitada aylanib yuradigan oraliqlari, ya’ni sayyoralar harakat paytida qolib turadigan doiralar deb ham izohlanishi mumkin. Biroq yulduzlarga bu ishora ulkan yaratilishning taassurotini beradi. Aslida, boshidan ham aynan shu ma’no nazarda tutilgan.
“By the heaven with its constellations, by the promised day, by the witness and that which is witnessed.” (Verses 1-3) Before making any reference to the pit event, the sūrah opens with an oath by a heaven full of constellations. The Arabic term, burūj, used for ‘constellations’ may be taken to mean the huge mass of planets which resemble great towers or palaces built in the sky. In this sense the verse can be related to two other verses: “We built heaven with Our might, and gave it a wide expanse.” (51: 47) and, “Which is stronger in constitution: you or the heaven He has built?” (79: 27) The Arabic term may, alternatively, be interpreted as meaning the positions between which these planets move as they go round in orbit. These constitute the spheres within which the planets remain as they move. This reference to the constellations however, gives an impression of a huge creation. This is, indeed, the connotation intended at the outset.
“Va va’dasi kunga qasam.” (2-oyat) Bu – bu hayotdagi barcha voqealar yuzasidan hukm chiqariladigan va bu dunyo hisob-kitoblari yakunlanadigan kundir. Bu – Alloh taolo kelishini va'da qilgan, barcha mavjudotlar intiqlik bilan kutadigan buyuk kundir. “Guvohga va guvohlik beriladigan narsaga qasam.” (3-oyat) O‘sha kuni barcha amallar va barcha mavjudotlar ochiladi va guvohlik beriladi. Har bir inson guvohga aylanadi. Hamma narsa ma’lum bo‘ladi, chunki ko‘ruvchi ko‘zlardan biror narsani yashirish uchun hech qanday pardа qolmaydi.
“By the promised day.” (Verse 2) That is the day when judgement is passed on all the events of this life and when the accounts of this world are settled. It is a day God has promised will come, and is a great day awaited by all creation. “By the witness and that which is witnessed.” (Verse 3) On that day all deeds and creatures are exposed and witnessed. Everybody becomes a witness. Everything becomes known as there is no cover to hide anything from beholding eyes.
Osmon va yulduzlar turkumiga, va'da qilingan kunga, guvohga va guvohlik beriladigan narsaga ishoralar bu voqea bayon etilishiga jiddiylik, xavotir, e'tibor va harakatchanlik ruhini beradi. Ular shuningdek, bu voqeaning qanday ko'rilishi, baholanishi va uning haqiqiy mohiyatiga ko'ra hal etilishi uchun asosiy doirani belgilaydi. Bu doira bu qisqa hayot chegaralaridan ancha uzoqqa cho'zilgan.
References to the heaven and the constellations, the promised day, the witness and what is witnessed all combine to impart an aura of seriousness, concern, attention and momentum to the manner in which the pit event is related. They also provide the framework in which the event is viewed, judged and settled on the basis of its true nature. It is a framework stretching far beyond the limits of this short life.
Shunday qilib, sura muhit yaratgandan so‘ng, voqeaga bir necha qisqa ishora bilan o‘tadi: “O‘tinga to‘la olovli chuqur egalari la’nat topgan bo‘lsin. Ular o‘sha olov yonida o‘tirib, mo‘minlarga qilayotgan jabr-zulmlarini tomosha qilar edilar. Ular mo‘minlardan faqat ularning Qodir va Hamidga, ya’ni Mahmud Hakimga iymon keltirganlari uchun o‘ch oldilar. Osmonlar va yerning mulki Unikidir. Alloh esa hamma narsaga guvohdir.” (4–9-oyatlar)
Having thus provided the desired atmosphere, the sūrah then refers to the event in just a few brief strokes. “Slain be the people of the pit of the fire abounding in fuel, when they sat around it, watching what they did to the believers. They took vengeance on them for no reason other than that they believed in God, the Almighty, to whom all praise is due, to whom the dominion of the heavens and the earth belongs. But God is witness of all things.” (Verses 4-9)
Voqea haqidagi hikoya zolimlarga nisbatan g‘azabning ifodasi bilan boshlanadi: “Xandaq egalari la’natga uchrasin.” (4-oyat) Bu, shuningdek, jinoyatning naqadar dahshatli ekanligini ko‘rsatadi; bu jinoyat Rahmi keng, Mehribon Alloh – (Alloh) ning g‘azabini va norozilігini qo‘zg‘atgan va Uning jinoyatchilarni jazolashga tahdid solishiga sabab bo‘lgan. So‘ngra xandaqning tavsifi keladi: “Yonilg‘iga to‘la olov.” (5-oyat) “Xandaq” so‘zining lug‘aviy ma’nosi yerdagi chuqurdir, ammo sura “xandaq” yoki “chuqurcha” atamasini ishlatmasdan, uni “olov” deb ta’riflaydi, shunda butun xandaq alangalanib yonayotgan o‘choqqa aylanganiday taassurot hosil bo‘ladi.
Reference to the event starts with a declaration of anger with the tyrants: “Slain be the people of the pit.” (Verse 4) It also gives an impression of the enormity of the crime which has invoked the displeasure and anger of God, the All-Clement, and which makes Him threaten the perpetrators. We then have a description of the pit: “The fire abounding in fuel.” (Verse 5) The literal meaning of ‘pit’ is a hole in the ground, but the sūrah defines it as ‘the fire’ instead of using the term ‘trench’ or ‘hole’ in order to give an impression that the whole pit was turned into a blazing furnace.
Jinoyatchilar sodir etgan mudhish jinoyatlari uchun Xudoning g'azabiga uchradilar: «Ular o'z atrofida o'tirib, mo'minlarga nima qilayotganlarini tomosha qilardilar». (6-7-oyatlar) Ular olov yonida, dahshat sodir bo'layotgan joyning o'zida o'tirib, qiynoqning turli bosqichlarini kuzatar, inson tanasining yonishidan jinnilarcha zavqlanar edilar, shu tariqa bu dahshatli manzara ularning xotirasida muhrlanib qolsin deb.
The perpetrators aroused God’s wrath for the evil crime they committed: “When they sat around it, watching what they did to the believers.” (Verses 6-7) They sat over the fire, in the actual vicinity of the horror, watching the various stages of torture, and madly enjoying the burning of human flesh in order to perpetuate in their minds this ghastly scene.
Mo'minlar ularga qarshi hech qanday jinoyat yoki yomon ish qilmagan edilar: "Ular ulardan faqat Aziz va Hamdga loyiq bo'lgan, osmonlar va yer mulki Unga tegishli bo'lgan Allohga iymon keltirganlari uchun o'ch oldilar." Ammo Alloh har bir narsaga guvohdir. (8-9-oyatlar) Ularning yagona jinoyati shu edi: ular ko'pchilik johil odamlar buni qilmasa-da, har bir holatda hamd-u sanoga loyiq bo'lgan Mahkam Yaratuvchi Allohga iymon keltirgan edilar. U ibodatga loyiq yagona Rabbdir, osmonlar va yer podshohliklarining yagona hukmdoridir. U har narsaga guvoh bo'lgani uchun, zolimlarning mo'minlarga nima qilganini ham ko'rib turibdi. Bu oyat mo'minlarga tasalli beradi va zolimlarga kuchli ogohlantirish bo'ladi. Alloh guvoh bo'ldi, guvohlik uchun Unning o'zi kifoyadir.
The believers had not committed any crime or evil deed against them: “They took vengeance on them for no reason other than that they believed in God, the Almighty, to whom all praise is due, to whom the dominion of the heavens and the earth belongs. But God is witness of all things.” (Verses 8-9) That was their only crime: they believed in God Almighty who deserves praise for every situation even though ignorant people do not do so. He is the Lord who deserves to be worshipped, the sole sovereign of the kingdoms of the heavens and the earth. As He witnesses all things He has witnessed what the tyrants did to the believers. This verse reassures the believers and delivers a powerful threat to the tyrants. God has been a witness and He suffices for a witness.
Hodisaning bayoni bir necha qisqa oyatlarda yakunlangan bo‘lib, ular dilimizni dahshatli jinoyatga va uning yovuz sodir etuvchilariga nisbatan jirkanch his bilan to‘ldiradi. Shu bilan birga, ular bizni hodisaning ortidagi narsalar, uning Alloh huzuridagi ahamiyati va u qo‘zg‘agan Ollohning g‘azabi ustida mulohaza yuritishga chaqiradi. Bu masala hali tugallanmagan. Uning yakuni Ollohning qo‘lidadir.
The narration of the event is completed in a few short verses which charge our hearts with a feeling of repugnance towards the terrible crime and its evil perpetrators. They also invite us to contemplate what lies beyond the event, its importance in the sight of God and what it has aroused of God’s wrath. It is a matter which is not yet completed. Its conclusion lies with God.
Hikoya tugagach, biz imonning buyukligi bilan chuqur ta’sirlanamiz: u mo‘minlarni yuksaltiradi, barcha mashaqqatlar ustidan, hatto hayotning o‘zi ustidan ham g‘alaba qozonadi. Mo‘minlar inson istagi va dunyoviy vasvasalarning kishanlaridan xalos bo‘lganlarida, ularning yuksalishini his qilamiz. Mo‘minlar zolimlarning shartlarini qabul qilish orqali o‘z jonlarini osongina saqlab qolishlari mumkin edi. Ammo shunda butun insoniyat qanday yo‘qotishga uchragan bo‘lardi! Agar ular imonsiz hayotning arzimasligi, erkinliksiz hayotning xunukligi va zolimlar tanalar ustidan hukmronlik qilgandan so‘ng, odamlarning qalblari ustidan ham hukmronlik qilish uchun erkin qoldirilganda hayotning pastligi haqidagi ulug‘ tushunchani yo‘qotganlarida, yo‘qotish qanchalik katta bo‘lardi! Lekin olov ularning tanalarini yondirayotgan paytda ham, ular juda olijanob va ulug‘vor tushunchani qo‘lga kiritdilar. Ularning olijanob tushunchasi olov bilan poklanib, g‘alaba qozondi. Keyinroq ular Allohdan mukofotlarini oladilar, zolim dushmanlari esa o‘z jazosini oladilar. Surа esa ikkalasini ham tushuntirishda davom etadi.
As the narration of the event concludes we feel overwhelmed by the magnificence of faith as it exalts the believers and attains its triumph over all hardships, and indeed over life itself. We feel the elevation of the believers as they rid themselves of the handicaps of human desire and worldly temptation. The believers could easily have saved their lives by accepting the tyrants’ terms. But what a loss humanity as a whole would have incurred! How great the loss would have been had they killed that sublime concept of the worthlessness of life without faith, its ugliness without freedom and its baseness when tyrants are left free to exercise their tyranny over people’s souls after they have exercised it over their bodies. But they have won a very noble and sublime concept while the fire burned their flesh. Their noble concept has triumphed as it was purified by the fire. They will, later on, have their reward from God and their tyrannical enemies will have their retribution. The sūrah then goes on to explain both.
Different Destinies
“Mo'minlarga — erkak va ayollarga — zulm qilib, tavba qilmaganlar uchun jahannam azobi bor, ularga yonish azobi bor. Iymon keltirib, solih amallar qilganlarga esa ostidan daryolar oqib turadigan jannatlar bor. Bu — ulug' muvaffaqiyatdir.” (10–11-oyatlar) Bu dunyo hayotida yuz berayotgan voqealar hikoyaning oxiri emas. Undan keyin muqarrar qismi qoladi. Adolat muvozanatini tiklaydigan, mo'minlar bilan zolimlar o'rtasida yuz bergan narsalarga yakuniy hisob-kitob beradigan mukofotlarni taqsimlash hali oldinda.
“Those who persecute the believers, men and women, and do not repent shall suffer the punishment of hell, and suffer the punishment of burning. But those who believe and do righteous deeds shall have gardens through which running waters flow; that is the supreme triumph.” (Verses 10-11) What happens on earth in this first life is not the end of the story. There remains an inevitable part which will follow later. There remains the allocation of awards, which will restore the balance of justice and provide the final settlement of what took place between the believers and the tyrants.
Uning kelishi aniq va Alloh tomonidan tasdiqlangan: "Mo'min erkaklar va mo'min ayollarga zulm qilganlar, so'ngra tavba qilmaganlar, ularga jahannam azobi bor, ularga yonish azobi bor." Yonish azobi alohida ko'rsatilgan, garchi bu jahannamning o'zi haqida aytilganda ham nazarda tutilgan bo'lsa ham.
That it will come is certain and confirmed by God: “Those who persecute the believers, men and women” and persist with their evil ways, careless, unrepentant, “and do not repent shall suffer the punishment of hell, and suffer the punishment of burning.” Burning is specified although it is also implied by the very mention of hell.
U o‘zining maxsus eslatilishiga o‘rinli sabab bor: u chuqurdagi yonish bilan bir-biriga qarama-qarshi qo‘yiladi. Ikkala holda ham bir xil so‘z bilan ifodalangan harakat ishlatilsa-da, ikki xil yonish kuchi va davomiyligi jihatidan bir-biriga o‘xshamaydi. Bu yerdagi yonish insonlar yoqqan olov bilan bo‘ladi, oxiratdagi yonish esa Yaratuvchi yoqqan olov bilan bo‘ladi. Bu dunyoda yonish bir necha daqiqada tugaydi, oxiratda esa u Allohdan boshqa hech kim bilmaydigan, cheksiz davrlar davomida davom etadi. Bu yerda yonishni boshdan kechirgan mo‘minlar shu orqali Allohning roziligini qozonadi va yuqorida zikr etilgan insoniy tushunchaning g‘alabasini ta’minlaydi. Oxiratda esa yonish Allohning g‘azabi va insonning xor-zor bo‘lishi bilan birga keladi.
It earns its specific mention in order to serve as a counterpart to the burning in the pit. Although the same word signifying the action is used, the two types of burning are dissimilar in intensity and duration. The burning here is by fire lit by human beings while the burning in the hereafter is by fire lit by the Creator. In this present world, the burning is over in a few minutes while in the hereafter it goes on for ages unknown except to God. The believers who suffer the burning here earn with it God’s pleasure, and ensure the triumph of that noble human concept referred to earlier. In the hereafter the burning is attended by God’s anger and man’s abject degradation.
Jannat Allohning mo'minlar bilan rozi bo'lishi va ularga bergan mukofotining ramzidir. "Iymon keltirib, solih amallar qilganlarga esa ostidan daryolar oqib turadigan bog'lar bor. Bu buyuk najotdir." (11-oyat). Bu yerda kelgan "favz" so'zi arabcha "najot" va "muvaffaqiyat" ma'nolarini ham anglatadi. Oxiratdagi azobdan qutulish – muvaffaqiyatga erishishdir. Unday bo'lsa, ostidan suvlar oqadigan bog'lardagi mukofotni qanday tasvirlash mumkin! Shu xulosa bilan adolat tiklanadi va butun masala nihoyat hal bo'ladi.
Paradise symbolizes God’s pleasure with righteous believers and His reward to them. “But those who believe and do righteous deeds shall have gardens through which running waters flow; that is the supreme triumph.” (Verse 11) The Arabic term, fawz, used here for triumph also connotes escape and success. To escape the punishment of the hereafter is to achieve success. How to describe, then, the reward of gardens with running waters! With this conclusion justice is restored and the whole question is finally resolved.
Yer yuzida sodir bo'lgan voqea faqat bir qismdir; ish bu yerda hali tugallanmagan. Ana shu haqiqatni chuqur bo'lgan ushbu dastlabki izoh ta'kidlaydi, toki u Makkada imonga kelgan oz sonli mo'minlar tomonidan, shuningdek tarixning istalgan davrida sinov va zulmga duchor bo'lgan har bir mo'minlar guruhi tomonidan to'liq anglansin.
What has taken place on earth is no more than one part; the matter remains unfinished here. This is the fact emphasized by this initial comment on the pit event, so that it may be fully comprehended by the few believers who have accepted the faith in Makkah, and by every group of believers subjected to trial and tyranny during any period of history.
God’s Unique Attributes
"Albatta, Rabbingning azobi qattiqdir." (Oyat 12) Bu izoh Xudoning jazosini zolimlarning mayda va arzimas qasos olishi bilan yaxshi taqqoslaydi. Zolimlar va umuman odamlar buni juda katta kuch deb o'ylaydilar. Haqiqiy kuch esa osmonlar va yer Unikiga tegishli bo'lgan Qodir Tangri tomonidan ishlatiladigan kuchdir, na cheklangan yerni cheklangan muddat davomida o'z hukmi ostida tutib turadigan ahamiyatsiz odamlarning kuchi.
Further comments follow: “Stern indeed is your Lord’s vengeance.” (Verse 12) This comment suitably contrasts God’s punishment with the petty and trifling vengeance exacted by tyrants, and thought by them and by people generally to be very powerful. The real power is that levelled by the Almighty, to whom belongs the heavens and the earth, not that levelled by insignificant people who impose their rule over a limited piece of land for a limited period of time.
Bayonda ham Xudoning Elchisi (ﷺ) bilan so‘zlovchi, ya’ni Xudoyi Taolo o‘rtasidagi munosabat ta’kidlanadi. Unga Xitob qilinib aytilgan: “Albatta, Rabbingning azobi qattiqdir.” U sizning Rabbingizdir, Uning ilohiyatiga ishonasiz va Uning yordamiga tayanasiz. Bu munosabat mo‘minlar zolimlar tomonidan jabr ko‘rgan vaziyatlarda juda muhimdir.
The statement also emphasizes the relationship between the addressee, namely, God’s Messenger (peace be upon him) and the speaker, who is God Almighty. He says to him, “stern indeed is your Lord’s vengeance.” He is your Lord, in whose Godhead you believe, and on whose assistance you rely. This relationship is very significant in situations where believers are afflicted by tyrants.
“U shunday Zotki yaratadi va yana tiriltiradi.” (13-oyat) Keng ma’noda yaratish va qayta tiriltirish hayotga keltirishning birinchi va ikkinchi jarayonlarini anglatadi. Biroq bu ikki atama doimiy ravishda sodir bo‘layotgan ikki hodisani bildiradi. Har bir lahzada yangidan yaratish ham, o‘lib chirigan narsalarni qayta tiriltirish ham mavjud. Butun koinot doimiy yangilanish va uzluksiz zavol holatida. Yaratish va qayta yaratishning bu doimiy takrorlanadigan sikli doirasida, chuqurdagi voqea va uning ko‘rinib turgan natijalari aslida yangidan yaratilishi mumkin bo‘lgan narsaning boshlanishi yoki allaqachon yaratilgan narsaning qayta yaratilishidan boshqa narsa emasdek tuyuladi. Bu uzluksiz jarayonning bir qismidir.
“It is He who brings into being, and then restores to life.” (Verse 13) In their wider connotations, origination and restoration refer to the first and second processes of bringing into life. The two terms, however, signify two events which constantly take place. In every moment there is origination as well as restoration of what has died and decayed. The whole universe is in a state of continuous renovation, and constant decay. Within the context of this ever-repeated cycle of origination and re-origination the whole affair of the pit and its apparent results seem to be, in reality, no more than a beginning of what can be created anew, or a re-creation of what has already been originated. It is part of a continuous process.
“U Kechiruvchi, Mehribondir.” (14-oyat) Kechirim oldingi gapga bog‘liq: “va tavba qilmang”. Kechirim Xudoning rahmati va marhamatining bir qismi bo‘lib, uning chegarasi va cheklovi yo‘q. Qanday og‘ir gunoh qilgan bo‘lmasin, tavba qilgan har bir kishi uchun doim ochiq bo‘lgan eshikdir. Mehribonlik esa mo‘minlarning, hamma narsadan ustun qilib Rabbini tanlagan bandalarining munosabatiga bog‘liq. Bu ilohiy inoyatning saxiy ko‘rinishidir. Xudo O‘zini sevib, tanlagan bandalarini shunday darajaga ko‘taradiki, uni ta’riflashga ikkilanib qolasan, faqat Xudo o‘z marhamati bilan uni ato etgani uchun. Bu Rabb bilan banda o‘rtasidagi do‘stlik darajasidir. Bu Xudo bilan Uning iltifotiga sazovor bandalari o‘rtasidagi sevgi rishtasidir. Ular qurbon qilgan o‘tkinchi hayot va bir lahzalik azob-uqubatlar shu nozik va ulug‘ muhabbatning kichik bir qismi bilan solishtirilganda qanchalik arzimas ko‘rinadi! Ba’zilar bir insonga qul bo‘lib yashaydi va xo‘jayinidan bir og‘iz rag‘batlantiruvchi so‘z yoki mehr ishorasiga erishish uchun o‘limga olib boradigan xavflarga ham boradi. Holbuki, xo‘jayin ham, qul ham Xudoning bandasidir. Unday bo‘lsa, Xudoning bandalari, ya’ni “Arsh egasi, ulug‘ Rabb”, Qudratli va Oliy Zotdan bunday mehribon sevgi va marhamatga sazovor bo‘lganlarning munosabati qanday bo‘lishi kerak? Sevuvchi Arsh egasi Rabbning roziligi xavf ostida qolganda, hayot shunchalik arzimas, har qanday azob-uqubat shunchalik yengil, har bir qadrli narsa shunchalik ahamiyatsiz bo‘lib tuyuladi.
“He is All-Forgiving, Compassionate.” (Verse 14) Forgiveness relates to the earlier statement: “and do not repent”. Forgiveness is part of God’s mercy and grace which have no limits or restrictions. It is an open door which is never closed in the face of anyone who repents, no matter how grave his sins are. Compassion, however, relates to the believers’ attitude who choose their Lord in preference to all things. It is a generous touch of divine benevolence. God elevates His servants who love and choose Him to a grade which one would hesitate to describe except for the fact that God, out of His blessing, bestows it. It is the grade of friendship between Lord and servant. It is a tie of love which exists between God and His favoured servants. How insignificant the transitory life they have sacrificed and the momentary affliction they have suffered appear when compared to only a small part of this splendid and tender love. Some of those who live in servitude to another human being take fatal risks in order to win a word of encouragement or receive a sign of pleasure from their master. They do this although both master and servant are God’s slaves. What, then, should be the attitude of God’s servants who receive that compassionate love and benevolence from the “Lord of the Throne, the Glorious”, the All- Powerful, the Sublime. So petty becomes life, so paltry becomes all suffering, and so trifling becomes every treasured object when the pleasure of the loving Lord of the Throne is at stake.
"U xohlagan narsani qiladi." (16-oyat) Bu Uning doimo amalga oshadigan, hech qachon muvaffaqiyatsizlikka uchramaydigan sifatidir. Uning irodasi mutlaqdir. U ba'zi holatlarda, O'zining marhamati bilan, mo'minlarga Uning amalga oshirmoqchi bo'lgan muayyan maqsadi uchun g'alaba berishni xohlashi mumkin. U boshqa holatlarda esa, imonning zulm va sinovlar ustidan g'alaba qozonishini xohlashi mumkin.
“He does whatever He wills.” (Verse 16) This is His constantly realized, never failing attribute. His will is absolute. He may choose, on a certain occasion, that believers should, by His grace, win victory for a specific purpose He wants to accomplish. He may choose, on other occasions, that faith should triumph over persecution and trial.
Bu ba'zan dunyo hayotidan mo'minlarning jismoniy ravishda olib ketilishi orqali namoyon bo'lishi mumkin, yana bir aniq maqsadni amalga oshirish uchun. U zolimlarni shu hayotda jazolashga yoki ularning jazosini va'da qilingan kunga qoldirishga qaror qilishi mumkin. Har ikki yo'l ham ortida ilohiy hikmat yotgan ma'lum bir maqsadni amalga oshiradi. U qilgan har bir ish Uning aniq belgilangan rejasi va xohlaganini qila olish qudratining bir qismidir. Bularning barchasi quduq haqidagi hikoya bilan hamda undan keyin keladigan, Fir'avn va Samud qavmi hamda ularning qo'shinlari taqdiri haqidagi zikr bilan juda yaxshi mos keladi. Bu voqealarning barchasidan, hayot va koinotdan ham ustun turadigan narsa – Allohning erkin irodasi va mutlaq qudratidir.
This may be manifested, at times, through the physical elimination of believers from this transitory life, again to accomplish a specific purpose. He may decide to smite tyrants in this life, or to delay their punishment to the promised day. Either course of action fulfils a certain purpose behind which divine wisdom lies. Any action He performs is part of His well-defined scheme and His ability to do what He wills. All this fits very well with the account of the pit and with what comes later of reference to the fates of Pharaoh and Thamūd and their respective hosts. Beyond all these events and beyond life and the universe there exist the free will and absolute power of God.
Misollar sifatida quyidagilar keltirilgan: “Sizga qo‘shinlar – Fir’avn va Samud haqidagi xabar yetib keldimi?” (17-18-oyatlar) Bu – muxotablarga yaxshi ma’lum bo‘lgan, Qur’oni karimda bir necha marta zikr qilingan ikki uzun qissaga ishoradir. Bu ikki xalq bu yerda ularning qudrati va jihozlariga nisbatan “qo‘shinlar” atamasi bilan ta’riflangan. Ularning qissalarini eshitdingizmi va Alloh ular bilan Xohlaganicha qanday muomala qilganini?
Examples of this are given: “Have you heard the story of the hosts, of Pharaoh and Thamūd?” (Verses 17-18) This is a reference to two long stories well known to the addressees as they have been mentioned several times in the Qur’ān. The two nations concerned are described here by the term “the hosts” in reference to their might and equipment. Have you heard their stories and how God did with them as He pleased?
Ularning ikkala hikoyasi ham mohiyati va oqibati jihatidan bir-biridan farq qilardi. Fir'avn va uning qo'shini halok qilindi, Bani Isroil esa Alloh tomonidan najot topdi. Alloh ularga ma'lum bir davr hukmronlik qilish imkonini berdi, ma'lum bir maqsadni amalga oshirish uchun. Samud qavmiga kelsak, Alloh ularni yo'q qildi va Uning payg'ambari Solih ﷺ hamda uning oz sonli ergashchilarini najot berdi. Bu holatda mo'minlar o'zlarining alohida davlatini barpo etmadilar; ular shunchaki buzg'unchi dushmanlardan xalos bo'ldilar.
Theirs were two stories, different in nature and consequence. Pharaoh and his army were eliminated when the Children of Israel were saved by God. He gave them power to rule for a certain period in order to accomplish a certain scheme. As for the Thamūd, God exterminated them and saved His prophet, Şāliĥ, along with his few followers. The believers in this instance did not establish a state of their own; they were merely saved from corrupt enemies.
Ikkala hikoya ham ilohiy irodaning namoyon bo‘lishi va uning amalga oshishidir. Ular Islom dini tarafdorlariga yuz berishi mumkin bo‘lgan ikki misolni taqdim etadi. Ularga, chuqurdagi voqeani ajratib turuvchi uchinchi bir ehtimol ham qo‘shib zikr qilinadi. Qur’on bu uch holatni Makkadagi mo‘minlarga va barcha avlod mo‘minlariga tushuntirib beradi.
Both stories are manifestations of the divine will and its performance. They provide two examples of what may befall advocates of the Islamic faith. They are mentioned along with a third possibility which distinguishes the pit event. The Qur’ān explains all three eventualities to the believers in Makkah and to all generations of believers.
Sūra shu so'z bilan tugaydi, ularning har biri qat'iy va hal qiluvchi ohangga ega. Ularning har biri haqiqat bayoni va yakuniy hukmdir. "Shunga qaramay, kofirlar (haqiqatni) inkor etishda davom etmoqdalar. Holbuki, Alloh ularning hammasini o'rab olgan." (19-20-oyatlar) Kofirlar haqidagi haqiqat shundaki, ular doimo kufrda bo'lib, ertalab va kechqurun "yolg'on" deb qichqiradilar. "Holbuki, Alloh ularning hammasini o'rab olgan." Ular Allohning qudrati va ilmi ularni o'rab olganini anglamaydilar, bu esa ularni katta toshqinda qolgan sichqonlardan ham ojizroq qiladi.
The sūrah concludes with two statements characterized by their sharp and decisive rhythm. Each is a statement of fact and a final verdict. “Yet the unbelievers persist in their denial [of the truth]. But God surrounds them all.” (Verses 19-20) The truth about the unbelievers is that they are in a constant state of disbelief, crying “lies” morning and evening “But God surrounds them all.” They are unaware that God’s might and His knowledge engulf them, making them even more powerless than mice stranded in a great flood.
"Albatta, bu buyuk Qur'ondir, saqlangan lavhda (yozilgan)dir." (Oyatlar 21-22)
“This is indeed a glorious Qur’ān, inscribed on an imperishable tablet.” (Verses 21-22)
"Ulug'" atamasi olijanoblik va yuksaklikni bildiradi. Darhaqiqat, Allohning kalomidan ko'ra olijanob, yuksak va ulug' narsa yo'q. U o'chmas lavhda bitilgan bo'lib, uning mohiyatini biz tushuna olmaymiz, chunki u Alloh o'zi uchun saqlagan ilm jumlasidandir. Biroq biz bu so'zning ma'nolari va u qoldiradigan taassurotdan foyda olamiz: Qur'oni karim yaxshi saqlangan va yaxshi himoyalangan. U o'zi bayon qilgan har bir masala bo'yicha so'nggi so'zdir.
The term ‘glorious’ signifies nobility and sublimity. Indeed, there is nothing more noble or more sublime or more glorious than God’s word. It is inscribed on an imperishable tablet, the nature of which we cannot comprehend because it is part of the knowledge God has reserved for Himself. We benefit, however, from the connotations of the statement and the impression it leaves that the Qur’ān is well preserved and well-guarded. It is the final word in every matter it deals with.
Qur’on o‘z hukmini chuqur (xandaq) voqeasida va uning ortida turgan narsalar haqida bayon qiladi. Bu hukm yakuniydir.
The Qur’ān states its judgement in the pit event and what lies behind it. This judgement is final.