Az-Zoriyot (Sochuvchi shamollar) 1-60

Az-Zoriyot (Sochuvchi shamollar) 1-60 - Qur'on soyasida | Quran Course

Chang-chang qilib tarqatuvchilar bilan qasamki; Og'ir yuk ortilganlar bilan qasamki; Yengil-yelpi suzib ketuvchilar bilan qasamki; Buyruq bilan taqsimlovchilar bilan qasamki; Sizlarga va'da qilinayotgan narsa albatta rost va aniqdir, hisob-kitob, shubhasiz, yuz beradi. (Zoriyot surasi, 1-6-oyatlar)

By those that scatter far and wide; By those that are heavily laden; By those that speed along with gentle ease; By those that distribute by command; That which you are promised is true indeed and for certain, judgement is bound to come, (Verses 1-6)

Sura quyidagi tezkor ohang bilan boshlanadi va noaniq iboralar orqali u diqqatimizga loyiq jiddiy masala haqida gapirayotganini ishora qiladi.

The surah begins with a quick beat, using ambiguous phrases to imply that it is talking about a serious matter that deserves our full attention.

Biroq, dastlabki verslarda uchraydigan to'rtta noaniq so'z — al-dhariyat, al-hamilat, al-jariyat va al-muqassimat — Islomning ilk davridayoq odamlarda savollar tug'dirgan, ular qo'shimcha izoh izlaganlar. Bu borada Ibn Kasir rivoyat qiladi:

Inevitably though, the four ambiguous words used in the first four verses - al-dhariyat, al-hamilat, al-jdriyat and al-muqassimat - have made people ask questions, even in the very early days of Islam, as they sought further explanation. In this respect, Ibn Kathlr reports:

Bir kuni Ali Kufada minbarda turib shunday dedi: «Agar Qur’on oyatlari yoki Payg‘ambar ﷺ hadislari haqida biror savolingiz bo‘lsa, men javob beraman». Ibn al-Kavvo‘ undan «adh-dhariyat» — [tarqatuvchilar] so‘zining ma’nosini so‘radi. U: «Shamollar», deb javob berdi.

‘All was on the pulpit in Kufah one day when he said: ‘If you have any query about a verse in the Qur’an or a hadith by the Prophet, I will give you an answer.’ Ibn al-Kawwa’ asked him the meaning of al-dhariyat, [those that scatter], and he answered, ‘the winds’.

Keyin u dedi: «Al-hamilat [og'ir yuk ko'targanlar]-chi?» (Ali javob berdi: «Bulutlar». Keyin odam al-jariyat [tez suzib yuruvchilar] haqida so'radi va Ali javobi: «Kemalar» bo'ldi. Odam so'radi:)

Then he said: ‘What about al-hdmilat [those heavily laden]?’ (Ali answered, ‘the clouds’. The man then asked about al-jariyat [those that speed along], and ‘All’s answer was, ‘the ships’. The man asked:

"Al-muqassimat" [taqsimlovchilar] haqida-chi?" "Hammasi aytdi: "Farishtalar"?

‘What about al-muqassimat [those that distribute]?’ ‘All said, ‘the angels’?

Sabig ibn ‘Isl at-Tamimiy ‘Umar ibn al-Xattobdan ushbu so‘zlar haqida so‘radi va uning javobi yuqoridagi bilan bir xil edi. Biroq ‘Umar at-Tamimiyning faqat bahs uchun so‘rayotganini his qildi va shu tariqa so‘zlardagi noaniqlikka ishora qildi. Uning xatti-harakatini tanbeh qilish uchun ‘Umar uni kelgusidagi ijtimoiy yig‘inlardan chetlatdi. Keyinchalik Sabig at-Tamimiy tavba qildi va endi o‘zining avvalgi shubhalarini saqlamayotganiga eng jiddiy tarzda qasam ichdi. Bu rivoyat shuni ko‘rsatadiki, ushbu so‘zlardagi noaniqlik Qur’on haqida shubha uyg‘otishga uringanlarni rag‘batlantirgan va aynan shu so‘zlar ularning savollari markaziga aylangan. Bu so‘zlarning xuddi shunday izohini Ibn ‘Abbos, Ibn ‘Umar, Mujohid, Sa‘id ibn Jubayr, al-Hasan, Qatoda, as-Suddiy va boshqa ko‘plab olimlar ham bergan.

Sablgh ibn ‘Isl al-Tamimi asked ‘Umar ibn al-Khattab about these words and his reply was the same as above. ‘Umar felt, however, that al-Tamimi was asking only for argument’s sake, thereby hinting at the ambiguity. By way of reprimand for his behaviour, ‘Umar banned him from future social gatherings. Subsequently, Sabigh al-Tamimi repented and swore most seriously that he no longer entertained any of his earlier doubts. This report suggests that the ambiguity contained in these words encouraged those who tried to raise doubts about the Quran, making such words the point of their questioning. The same explanation of these words was given by Ibn ‘Abbas, Ibn ‘Umar, Mujahid, Sa‘id ibn Jubayr, al-Hasan, Qatadah, al-Suddl and many others.

Xudo shamollar bilan qasamyod qiladi, ular chang, don, chang-g'ubor, bulutlar va biz ma'lum yoki noma'lum bo'lgan boshqa narsalarni harakatga keltirib, tarqatadi; suvni tashuvchi va Alloh taolo xohlagan joyga haydaydigan bulutlar bilan; Xudo suvga, dengizchilikka va butun koinotga ato etgan xususiyatlardan foydalanib, suv ustida osonlik bilan suzadigan kemalar bilan; hamda Xudoning amrlarini olib, Uning xohishiga ko'ra yetkazadigan va ular qaysi ishlar bilan shug'ullanishini batafsil bayon etadigan farishtalar bilan.

God states an oath by the winds that move and scatter things such as dust, grain, pollen, clouds and other material known or unknown to us; by the clouds carrying water and driven by God Almighty to wherever He pleases; by the ships that easily float on water making use of the characteristics God has given to water, shipping and the whole universe, and by the angels carrying Gods commands and delivering them as He pleases, giving details as to what matters they are concerned with.

Shamollar, bulutlar, kemalar va farishtalar — bularning barchasi Allohning yaratiqlaridir, ular Uning koinot va bandalari borasidagi irodasini amalga oshirish uchun vosita sifatida foydalanadigan narsalardir. Uning qasamida ularni zikr etish orqali U bu yaratiqlarga va ular ifodalayotgan ma'noga e'tiborni qaratadi. Shu tariqa biz Xudoning bu yaratiqlarni qanday harakatga keltirishi, ularni qanday ishga solishi va O'zi istagan narsani amalga oshirish uchun ulardan qanday foydalanishi haqida fikr yuritishimiz mumkin. Ularni shu tarzda zikr etish ongimizni ularda mujassam bo'lgan sirlar haqida o'ylashga undaydi, shunda biz Yaratuvchiga murojaat qilamiz. Ular rizq masalasi bilan ham qandaydir jihatdan bog'liq bo'lishi mumkin, surah esa bizni aynan shu masala bilan bandlikdan xalos etmoqchi bo'ladi.

The winds, the clouds, the ships and the angels are all Gods creatures which He uses as a means to implement His will with regard to the universe and His servants. By using them in His oath, He draws attention to them and what they signify. In this way we are able to reflect on how God initiates these creatures, sets them in operation and uses them to fulfil what He wishes to be fulfilled. Mentioning them in this way invites our minds to think about the secrets they embody so that we look to their Creator. They may also, in some way, relate to the issue of sustenance, preoccupation with which the surah wants to free us from.

Shamollar, bulutlar va kemalar rizq bilan aniq bog'liqdir. Bundan tashqari, rizq Allohning amri bilan farishtalar taqsim etadigan narsalardan biridir. Shunday qilib, bu ochilish va sura mavzularidan biri o'rtasidagi bog'liqlikni aniq ko'ramiz.

The winds, the clouds and the ships have a definite connection with sustenance. Moreover, sustenance is one of the things that the angels distribute by Gods command. Thus, we clearly see the relation between this opening and one of the main topics of the surah.

Xudo to‘rt tur yaratilgan narsa bilan qasam ichib, “Sizga va'da qilinayotgan narsa albatta haqdir, hisob-kitob ham, shubhasiz, sodir bo‘ladi” deb tasdiqlaydi (5-6-oyatlar). Xudo insonlarga va'da qilganki, yaxshi amallarini yaxshiroq mukofot bilan taqdirlaydi, yomon amallarini esa yomonlik bilan jazolaydi. Agar ularni dunyodagi hayotlarida hisobga tortishni kechiktirsa, oxiratda bunday qilishni e'tiborsiz qoldirmaydi, u yerda barcha hisob-kitob albatta bo‘lib o‘tadi: “Shubhasiz, hisob-kitob bo‘lib o‘tadi” (6-oyat). Bu va'da shak-shubhasiz haqdir va ikkala hayotning birida albatta amalga oshadi. Xudo odamlarga, shuningdek, ularning rizqi mo‘l yoki cheklangan miqdorda bo‘lishidan qat'i nazar, kafolatlanganini ham va'da qilgan. Bu borada Uning va'dasi yana haqdir.

God states an oath by these four types of creation, confirming that “that which you are promised is true indeed, and, for certain, judgement is bound to come” (Verses 5-6) God has promised mankind that He will reward their good actions with what is better, and that He will requite their bad deeds with what is bad. If He delays holding them to account during their lives on earth, He will not ignore doing so in the life to come, where all reckoning and accounting will inevitably take place: “For certain, judgement is bound to come” (Verse 6) The promise is undoubtedly true, and will be fulfilled in either life. He has also promised people that their sustenance, in plenty or limited measure, is guaranteed. Again His promise in this matter is true.

Allohning insoniyatga bergan va’dasi albatta o‘z vaqtida va O‘zi xohlagan tarzda amalga oshadi. Bunga Uning qasamyod qilishi shart emas. Lekin U bu qasamni Yaratganining to‘rt turi bilan qilmoqda, shunda bu narsalarga e’tibor qaratilsin, chunki ular Uning qudrati va rejalashtirishini aniq ko‘rsatib turadi. Bu mavjudotlarni chuqur o‘ylab ko‘rganimizda, Allohning va’dasi haqligi haqida aniqroq tasavvurga ega bo‘lamiz va shu bois o‘z amallarimiz uchun javobgarligimiz albatta yuz beradi.

Gods promise to mankind is sure to be realized in the way and at the time He chooses. This needs no oath from Him. However, He makes this oath by these four types of His creation to draw attention to them, as they clearly point to His power and planning. When we contemplate these entities we have a clearer impression of the truth of Gods promise and, therefore, our accountability for our deeds will inevitably take place.

Ushbu mavjudotlarning o‘zi shuni anglatadiki, hayot bekorchi o‘yin, tasodif yoki ko‘r-ko‘rona baxtsiz hodisaning natijasi emas. Darhaqiqat, qasam bu narsalarni ilohiy xabarning dalillari sifatida ko‘rishimizga olib keladi.

By their very nature, these entities suggest that life is not the result of idle play, accident or blind coincidence. Indeed, the oath leads us to view them as proofs of the divine message.

Xuddi shunday, ikkinchi qasamga ham shuni aytish mumkin: “Yo‘llari bo‘lgan osmon bilan qasam, sizlar aytayotgan so‘zlaringizda ixtilofdasizlar. Undan yuz o‘girmoqchi bo‘lgan kishi chetga tashlanadi.” (Zoriyot surasi, 7-9-oyatlar) Bu qasam mukammal qurilgan osmon bilan, zanjir halqalari kabi mahkam bog‘langan yo‘llari bilan qasamdir. Bu bulutlar osmonda to‘planganda, shamoldan keyin yoki shamol paytida suvli yoki qumli yuzaga o‘xshab ko‘rinadigan shakllaridan biri bo‘lishi mumkin.

The same may be said about the second oath: “By the sky and its starry pathways you people are at variance in what you say abandoned by whoever wishes to turn away.” Weeses 7-9) This oath is by the sky that is perfectly built, with pathways that are carefully interconnected, like the links of a chain. This may be one form clouds take as they gather in the sky, looking like a watery or sandy surface during or after a windy period.

Boshqa tomondan, bu tavsif orbitalarning doimiy tartibi haqida ham to‘g‘ri bo‘lishi mumkin, ular mukammal darajada muvofiqlashtirilgan va, ehtimol, o‘zaro bog‘langan.

On the other hand, this description may be true of the permanent order of orbits that are perfectly coordinated and probably interconnected.

Bu qasam, mukammal tartibga solingan osmon bilan, kofirlarning so'zlari va e'tiqodlarida ixtilof borligini tasdiqlaydi. Ularning turishi barqaror emas, ildizi va asosi yo'q. Odamlar xohlasa e'tiqodni tark etishi, xohlasa unga yopishib olishi mumkin. Uning to'g'riligi haqida umumiy kelishuv yoki muvofiqlik yo'q. Vaziyat doimiy chalkashlik va tashvish holatidadir. Batil shunday bo'ladi: o'zgaruvchan zaminlar va belgilari yoki nuri bo'lmagan chalkash yo'l.

This oath, by the perfectly arranged sky, confirms that the unbelievers are at variance in what they say and believe. Their stand is shaky, lacking roots and foundations. People may abandon belief at will, or stick to it if they wish. There is no general agreement or coordination as to its validity. The situation is one of perpetual confusion and worry. Such is falsehood: shifting grounds and a maze without markings or light.

U doim cho'l qumi kabi o'zgarib turadi, mustahkam asosi va aniq o'lchovi yo'q. Odamlar imonning biror jihatiga kelishganda ham, tez orada ajralib, bahsga kirishib qolishadi. Ularning chalkashligi osmon bilan solishtirilganda yanada aniqroq ko'rinadi, chunki osmon mukammal tartibga solingan va uyg'unlashgan.

It is always shifting like a desert sand, lacking firm basis and accurate measure. When people agree on some aspect of faith, they soon diverge and find themselves in dispute. Their confusion is seen even more clearly when it is shown against the background of the sky, which is perfectly ordered and coordinated.

Sura davomida kofirlar oxirat hayoti haqidagi asosiy masalada adashgan ekanligi bayon etiladi. Ularning fikrlarining mustahkam yoki haqiqiy asosi yo'q. Ular aniq haqiqat masalasi ustida bahslashadi va tortishadi.

The surah goes on to state that the unbelievers are deluded about the major question of the life to come. Their opinions are without a firm or true basis. They argue and dispute about a clear question of truth.

U shundan so'ng u Qiyomat kunini shunday tasvirlaydiki, go'yo ular uni o'z ko'zlari bilan ko'rayotgandek bo'ladi:

It then goes on to portray the Day of Judgement in such a way as they can actually see it:

Halok bo‘lsin o‘sha taxminlarga ko‘r-ko‘rona berilgan, adashishda cho‘kib ketgan, haqiqatdan g‘oflatda qolganlar. Ular so‘raydilar: "Qiyomat kuni qachon keladi?" U kun ularning olovda qattiq sinaladigan kuni bo‘ladi. "Mana, bu sizning sinovingizni totib ko‘ring! Bu sizning shoshilib talab qilgan narsangizdir."

Perish the ones given to blind guessing who are steeped in error, heedless of the truth. They ask: 'When will this Day of Judgement come?’ That will be a day when they will be sorely tried by the fire. Taste this your trial! This is what you were keen to hasten. (Verses 10-14)

Bunday odamlar ko‘r-ko‘rona taxmin qilishga berilib ketadilar. Ularni o‘ldirishni chaqirgan ham Xudodir. Qanchalik dahshatli! Aytmasa ham bo‘ladiki, bunday chaqiriq qat’iy hukm bo‘lib, albatta ijro etiladi. “Ko‘r-ko‘rona taxminga berilganlar halok bo‘lsin.” (10-oyat) Ularning kimligi yana aniqlashtirilgan: “ular adashuvga botgan, haqiqatdan g‘aflatda qolganlardir.” (11-oyat) Ular shunchalik aldov va yolg‘onga botganlarki, o‘zlarini uyg‘otishga qodir emaslar.

Such people indulge in blind guessing. It is God who invokes their killing. How terrible! Needless to say, such an invocation is a firm sentence, one that is certain to be enforced. “ Perish the ones given to blind guessing." (Verse (10) Further clarification of their identity is added: “who are steeped in error, heedless of the truth." (Verse 11) They are so steeped in delusion and falsehood that they are unable to wake themselves up.

Sura ularni hushlari yo‘q, go‘yo haddan tashqari mast bo‘lganday, atrofda bo‘layotgan narsalardan butunlay bexabar ekanliklarini ko‘rsatadi. Sog‘lom aqlga ega har bir kishiga juda ravshan bo‘lgan narsani ular o‘zlari ko‘ra olmaydilar. “Ular so‘raydilar: Qiyomat kuni qachon keladi?” (12-oyat) Bu ma’lumot talab qiluvchi savol emas, balki shubha va inkorning ifodasidir. Shuning uchun sura ularga o‘zlari juda ehtimolsiz deb da’vo qilayotgan o‘sha kundagi holatlarini ko‘rsatadi: “O‘sha kun ular olovda azoblanadigan kundir.” (13-oyat) Ular xuddi ba’zi metallar tarkibini aniqlash uchun olovga tutilganidek, olovda yonadilar. Bu yonishga qattiq tanbeh ham qo‘shiladi: “Sinovingizni tatib ko‘ring! Aynan shuni tezlashtirishni istagan edingiz.” (14-oyat) Ma’lumot talab qilmagan bu savolga eng munosib javob ularning fojiali oqibatini tezkor tarzda ko‘rsatuvchi manzaradir.

The surah shows them to be totally unaware of anything around them, as if they are excessively drunk. They cannot see for themselves something that is very clear to anyone with a sound mind. “ They ask: When will this Day of Judgement come?” (Verse 12) It is not a question that seeks information; rather, it is an expression of doubt and denial. Therefore, the surah shows them their position on that day which they claim to be highly improbable: “ That will be a day when they will be sorely tried by the fire." (Verse 13) They will burn in the fire just as some metals are exposed to fire to determine their make up. This burning is coupled with strong remonstration: “Taste this your trial! This is what you were keen to hasten." (Verse 14) A quick scene showing their miserable end is the most fitting answer to their question that sought no information.

Bu ularning oxiri haqidagi kuchli manzara ularning hayotini qamrab olgan chalkashlik holatiga qarama-qarshi turadi. Bundan tashqari, bu Allohning ularning o‘limi haqidagi duosi eng dahshatli tarzda amalga oshganini tasdiqlaydi.

This powerful scene of their end contrasts with the state of confusion that plagues their lives. Moreover, it confirms that Gods invocation of their deaths is fulfilled in a most terrible way.

Keyingi o‘rinda boshqa bir guruhning qarama-qarshi tasviri chiziladi. Bu guruh o‘z e’tiqodida tinchlangan, yaxshilik qilishga intiluvchi, buni maqtanmasdan bajaradigan, tunda o‘z ixtiyori bilan ibodat qilish uchun uyg‘oq bo‘ladigan kishilardir.

Next, a contrasting image is drawn. This depicts a different group, reassured in their certainty, eager to do what is good without boasting about it, fully awake at night when they volunteer their night worship:

Taqvo egalari bog‘lar va buloqlar orasida bo‘lurlar. Rabblari ularga bergan narsalarni xursandchilik bilan qabul qilurlar, chunki ular yaxshilik qilishga intilgan edilar.

The God-fearing will be amid gardens and springs. They will happily receive what their Lord will grant them; for they were keen to do good.

Ular kechasi oz uxlar edilar va tong vaqtida mag'firat so'rar edilar hamda o'z mollaridan so'raganga va mahrum qolganga haq, to'la ulushni berar edilar. (Oyatlar 15-19)

They would sleep but little at night, and would pray for forgiveness at the time of dawn, and would give a right fill share of their possessions to the one who asks [for help] and the one who is deprived. (Verses 15-19)

Bu guruh juda ogoh, Xudo ularni kuzatib turishini doimo his qiladi va shu sababli o‘z xulq-atvorini diqqat bilan nazorat qiladi. Ular "bog‘lar va buloqlar orasida" bo‘ladilar. "Ular Rabbilari ularga bergan narsalarni xursandchilik bilan qabul qiladilar." (15-16-oyatlar) Xudo ularga bu dunyodagi hayotlarida qilgan ishlari uchun mukofot sifatida ko‘plab ne'matlar beradi: ular Uni go‘yo ko‘rib turgandek ibodat qiladilar va Uning ularni ko‘rib turganini anglaydilar: "chunki ular yaxshilik qilishga intilardilar." (16-oyat) Ularning ustunlikka intilishi go‘zal bir tasvirda ifodalanadi: "Ular kechasi oz uxlar, tong vaqtida esa mag‘firat so‘rardilar," (17-18-oyatlar) Ular boshqalar chuqur uyquda bo‘lgan paytda tunda uyg‘oq turadigan kishilardir. Ular Rabbilariga yuzlanib, gunohlarini kechirishini so‘raydilar. Ular tun davomida oz uxlaydilar, chunki Rabbilariga murojaat qilish va hech kim bu yaqinlikdan xabardor bo‘lmagan paytda Uning huzurida bo‘lishning lazzatini tuyishni afzal ko‘radilar.

This group are fully alert, sensitive to the fact that God watches them and, therefore, they carefully watch their own behaviour. These will be placed “amid gardens and springs. They will happily receive what their Lord will grant them.” (Verses 15-16) God grants them blessings in abundance as a reward for what they do in this their first life, worshipping Him as if they see Him and realizing that He sees them: “for they were keen to do good.” (Verse 16) Their desire to excel is portrayed in a splendid image: “ They would sleep but little at night, and would pray for forgiveness at the time of dawn,” (Verses 17-18) They are the ones who stay up at night when others are fast asleep. They turn to their Lord, appealing to Him to forgive them their sins. They sleep but little during the night, preferring to address their Lord and enjoy the pleasure of being in close contact with Him, when no one else is aware of that contact.

Al-Hasan dedi, bu oyatni sharhlab: "Ular kechasi kam uxlar edi" — "Ular tungi nafl ibodatni qilar, kechasi oz uxlab, ibodatni tong otishiga yaqin, kech vaqtlargacha davom ettirar edilar, va o'sha paytda mag'firat so'rar edilar." Qatada al-Ahnaf ibn Qays shu oyatni o'qiganidan keyin uning so'zini keltiradi: "Ular kechasi faqat oz vaqt uxlar edilar. Men bunga loyiq emasman." Al-Hasan al-Basriy al-Ahnaf ibn Qaysning so'zini keltiradi: "Men o'z amalimni jannat ahlining amali bilan solishtirib ko'rdim va bildimki, ular bizdan ancha oldinda. Ular kechasi oz uxlab erishgan darajaga biz yeta olmaymiz. Keyin men o'z amalimni do'zax ahlining amali bilan solishtirdim va ular yaxshilikdan mahrum ekanini topdim: ular Allohning oyatlarini va Uning elchilarini inkor etar, o'limdan keyingi tirilishga ishonmas edilar. Shunday xulosaga keldimki, bizning ichimizda eng yaxshilar — yaxshi amallarni yomon amallar bilan aralashtirganlardir." Bir kishi Zayd ibn Aslamga: "Bu fazilat — kechaning ko'p qismini nafl ibodatda o'tkazish — bizning avlodimizga taalluqli emas, chunki ular kechaning oz qismini shunday ibodatga sarflaydilar", — deb aytdi.

Al-Hasan says in commenting on the verse, “ They would sleep but little at night”: “They offered voluntary night worship, sleeping only a little and extending their worship until the late hours, shortly before dawn, when they would pray for forgiveness.” Qatadah quotes al-Ahnaf ibn Qayss comment after reading this verse: “They slept only for a short while at night. I am not one to which this verse applies.” Al-Hasan al- Basri cites al-Ahnaf ibn Qayss comment: “I tried to compare my work to that of the people of heaven and I discovered that those people are ahead of us by a long way. We cannot aspire to what they achieved, sleeping but little at night. I then tried to compare my work to that of the people of hell and I found out that those are devoid of goodness, denying Gods revelations and His messengers, refusing to believe in resurrection after death. I concluded that the best among us are those who mix good deeds with bad ones.” A man said to Zayd ibn Aslam that he felt that this quality of spending much of the night in voluntary worship does not apply to their generation who only spend a little of the night time in such worship.

Zayd unga dedi: "Uyquga ketganda uxlagan, uyg'oq bo'lganda esa Alloh ta'olodan qo'rqqan kishi baxtlidir." Bu – Payg'ambar ﷺ sahobalaridan keyin keladigan tobe'inlar avlodining bir qismi intilgan mezondir; ular o'z iymonlari mustahkamligi va taqvodorligi bilan mashhur edilar. Ular o'zlarini bu mezondan ancha past deb hisoblar edilar. Bu mezonga faqat Alloh tanlagan elita va unga erishish yo'lini ko'rsatilganlargina erisha oladilar.

Zayd said to him: “Blessed is the one who sleeps when he is sleepy and remains God-fearing when awake.” This is a standard to which a number of the Tdbi'in generation that immediately followed the Prophet’s Companions, known for their firm belief and piety, aspired to. They felt that they were well below it. It is the standard only achieved by the elite God has chosen and who have been shown the way to achieve it.

Bu ularning Alloh bilan munosabatlaridagi holatidir. Odamlar bilan munosabatlari va pulga bo‘lgan munosabatlariga kelsak, bu kishilar yaxshilik qilishga intiluvchi turdagi odamlardir: ular { “so‘raydigan kishi va mahrum qolgan kishi uchun ularning mol-mulkidan haqli bir ulush beradilar” } (19-oyat). Ular nafaqat so‘rab yordam so‘ragan kishilarga va yordam so‘rashdan uyalib, shu tufayli yordamsiz qolgan kishiga o‘z mol-mulkidan ulush beradilar, balki buni haqli ulush deb biladilar va go‘yo majburiyat yuklangandek, bunga o‘zlarini bog‘laydilar, holbuki bu ixtiyoriydir.

This is their situation with regard to their relations with God. As for their relations with people and their attitude to money, these people are of the type that is keen to do good: they “ would, give a rightful share of their possessions to the one who asks [for help] and the one who is deprived]' (Verse 19) They not only give a share of what they have to those who ask for help and the one who is too shy to ask and thus remains deprived of help, but they make that a rightful share, committing themselves to it as though they are duty bound to do so even though it is voluntary.

Bu nuqta suradagi mol-mulk va daromad masalasini yoritishga juda mos keladi, chunki mo''minning qalbini shaxsiy ochko'zlik va rizq g''amidan xalos etishga yordam beradi. Shuningdek, u bizni suraning keyingi bo''limiga tayyorlaydi.

This point fits well with the treatment of the issue of possessions and earnings in the surah, as it helps to free the believers heart of the shackles of personal greed and their preoccupation with livelihood. It also serves to prepare us for the next section of the surah.

Yer yuzida ishonchi komil bo'lganlar uchun belgilar bor, va o'zlaringizda ham. Ko'rmaysizmi? Osmonda esa sizning rizqingiz va sizga va'da qilingan hamma narsa bor. Osmonlar va Yer Rabbisi qasamki, bu haqiqatan ham aynan haqiqatdir, xuddi siz nutqqa ega ekanligingiz kabi haqiqatdir.

On earth there are signs for those with sure faith, and in yourselves too: can you not see] And in the sky is your sustenance and all that you are promised. By the Lord of the heavens and the earth, all this is the very truth, just as true as you are endowed with speech.

(Oyatlar 20-23)

(Verses 20-23)

Bu oyatlar e'tiborimizni yer yuzida ham, o‘z vujudimizda ham Allohning birligiga guvohlik beruvchi sonsiz belgilarga qaratadi. Shuningdek, ular bizni rizqimizni osmondan izlashga yo‘llaydi, chunki hammasi o‘lchab qo‘yilgan.

These verses turn our attentions to the countless signs testifying to God’s oneness, both on earth and within ourselves. They also guide us to look to heaven for our means of sustenance, as it is all measured.

Ular o'zlariga Undan yetkazilgan xabarning mutlaqo haq ekanini tasdiqlab, osmonlar va yer Rabbisi bo'lgan Allohning Özi nomiga qasam ichib yakunlaydilar.

They finish with a great oath by God Himself, the Lord of the heavens and earth, confirming that the message given to them from Him is absolutely true.

"Yerda ishonchi komil bo'lganlar uchun ayatlar bor, shuningdek o'zlaringizda ham. Ko'rmaysizmi?" (20-21-oyatlar). Biz yashayotgan yer Allohning belgilari va mo''jizalarining ulkan namoyishidir. Hozirgacha insoniyat bu mo''jizalarning faqat bir qismini ko'ra olgan, garchi har kuni yangi va ajoyib narsalarni kashf etayotgan bo'lsak ham. Xuddi shunday, bizning ichimizda, insон ruhida, koinotning sirlarini aks ettiruvchi go'zal sirlari bilan, ham hayratlanarli darajada o'xshash namoyish bo'lib o'tadi. Bu ikki qisqa oyat ushbu ikki buyuk namoyishga ishora qilib, ko'rishni va iymon keltirishni istagan har bir kishi uchun eshiklarini keng ochadi. Bunday inson natijada hayotini zavq-shavq va rohat, chuqur saboqlar va haqiqiy bilimlarning boyligi bilan to'ldiradi.

“ On earth there are signs for those with sure faith, and in yourselves too: can you not see?” (Verses 20-21) The earth on which we live is a great exhibition of Gods signs and marvels. Until now, mankind has only been able to see a little of these marvels, even though we discover each day something new and remarkable. Likewise, there is a similarly breathtaking exhibition that takes place within us, within the human soul with its marvellous secrets that mirror those of the universe. These two short verses refer to these two great exhibitions, opening their gates wide for anyone who wishes to look and have faith. Such a person will, as a result, fill his life with pleasure and enjoyment, profound lessons and a wealth of true knowledge.

Qur’on matnlari shunday tarzda ifodalanganki, ular barcha davrlar, muhitlar va vaziyatlar uchun dolzarb bo‘lib qoladi. Ular har bir insonga, har bir ongga va har bir tushunchaga o‘zi to‘la-to‘kis qabul qila oladigan keng bilimlar berishi mumkin. Inson bilimi ortib, tushunish qobiliyatlari rivojlanib, tajribasi kengayib, koinot sirlari va o‘z nafsining sirlaridan qanchalik xabardor bo‘lsa, u Qur’on matnlarining mazmunini shunchalik ko‘proq anglaydi. Payg‘ambar ﷺ shunday deganlar: “Qur’on tugamas ajoyibotlar kitobidir. Qancha ko‘p o‘qilmasin, u doim yangi bo‘lib qoladi.” Bu so‘zlarni aytgan zot Qur’on yuqoridan nozil qilingan, uning sirlarini tushungan va ularni to‘liq hayotda yashagan Payg‘ambar ﷺ edilar. Uning ta’rifi eng bevosita va shaxsiy tajribaga asoslangan edi.

Quranic texts are phrased in such a way as to make them relevant for all times, environments and situations. They can give every person, every mind and every understanding a wealth of knowledge that each is perfectly able to handle. As mans knowledge increases, his faculties of understanding develop, his experience broadens, and as he becomes more aware of the secrets of the universe and of his own self, he receives more of the import of the Quranic texts. As the Prophet declares: “the Qur’an is a book of endless marvels. It remains new no matter how repeatedly it is read.” The Prophet who said this was the man on whom the Qur’an was bestowed from on high and who understood its secrets and lived them fully. His description was based on the most direct and personal of experiences.

Qur’onni birinchi bo‘lib eshitganlar yer yuzida va o‘z nafslarida Allohning belgilaridan o‘z bilimlari, tajribalari va ilhomlariga ko‘ra o‘z ulushlarini ko‘rdilar. Har bir keyingi avlod ham o‘zlari to‘plagan qo‘shimcha bilim va tajribalariga ko‘ra o‘z ulushlarini oldi. Biz esa o‘z navbatimizda turli sohalardagi ortgan bilimlarimizga va koinotning sirlaridan kashf eta olganlarimizga mos holda o‘z ulushimizga egamiz. Bizdan keyin keladiganlar uchun ham, yerda ham, inson ruhida ham, hali insonga noma'lum bo‘lgan sirlardan ulush saqlangan holda topiladi. Bu ikki namoyish dunyo oxirigacha ulug‘vor, yangi ajoyibotlarga to‘la bo‘lib qoladi.

Those who were the first to listen to the Qur’an saw of God’s signs on earth and in themselves their share, according to their knowledge, experience and inspiration. Every succeeding generation also received their shares according to whatever further knowledge and experience they had accumulated. We, in our turn, have our own share in line with our increased knowledge in different fields, and with what we have been able to discover of the secrets of the universe. Those who come after us will also find a share kept for them of secrets yet unknown to man, in both the earth and within the human soul. These two exhibitions will remain, to the end of time, majestic, full of new wonders.

Bu sayyora Yer hayotni qo'llab-quvvatlashga shunday tarzda tayyorlanganki, bu cheksiz sonli sayyoralar va yulduzlarga ega bo'lgan ulkan koinot haqida bizga ma'lum narsalar ichida deyarli yagonadir. Biz bular haqida biladigan narsalar — bilmaydigan narsalarimizning faqat bir qismi bo'lib — millionlab galaktikalarni o'z ichiga oladi, ularning har birida yuz millionlab yulduzlar mavjud, shuningdek bu yulduzlarning yo'ldoshlari bo'lgan sayyoralar bor. Shunga qaramay, bunday sanoqsiz son ichida Yer aynan shu turdagi hayotga mos keladigan yagona sayyora bo'lib ko'rinadi.

This planet earth was made ready to support life in a way that is almost unique in what we know of this great universe, with its unlimited number of planets and stars. What we know of these, which is only a fraction of what we do not know, includes millions of galaxies, each of which contains hundreds of millions of stars, as well as planets, which are satellites of these stars. Yet out of such countless numbers, the earth uniquely seems to be the only one suited for this type of life.

Yer yuzining ko‘plab o‘ziga xos xususiyatlaridan biri o‘zgarsa yoki buzilsa, biz biladigan hayot yer yuzida mumkin bo‘lmay qolardi. Agar yerning hajmi kattalashsa yoki kichiklashsa, yoki o‘zgarish yerning quyosh bilan bo‘lgan holatiga, quyoshning hajmi yoki issiqlik darajasiga, yerning o‘qi burchagiga, o‘z o‘qi atrofidagi aylanishiga, orbitasidagi harakat tezligiga, oyning hajmi yoki undan masofasiga, dengiz bilan quruqlik nisbatiga va boshqalarga ta’sir qilsa, yer yuzida hech qanday hayot mumkin bo‘lmas edi. Bu buyuk belgi, yoki ko‘plab belgilar emasmi, biz uchun o‘ylab ko‘rishga arziydigan?

Should any of the many special characteristics of the earth change or be disturbed, life as we know it will become impossible on earth. If the earth’s size changes so that it becomes larger or smaller, or if a change affects the position of the earth in relation to the sun, or the suns size or level of heat, or the angle of the earth’s axis, or its rotation in place, or the speed of its movement in its orbit, or the size of the moon, or its distance from it, or the proportion of sea to dry land, etc. no life on earth would be possible. Is this not a great sign, or a multitude of signs, for us to contemplate?

Shuningdek, yer yuzida yashaydigan, havo bo'shlig'ida uchadigan, suvlarida suzadigan, g'orlarida yashirinadigan va yer ostiga g'oyib bo'ladigan barcha jonzotlar uchun yer ichida saqlangan turli-tuman oziq-ovqatlarni ham o'ylab ko'ring. Ba'zi oziq-ovqat turlari oddiy, boshqalari esa murakkab va nafis. Ular cheksiz sonli va turdagi jonzotlarning cheksiz ehtiyojlarini qondirish uchun barcha turlarda va shakllarda mavjud. Shunday katta xilma-xillikdagi oziq-ovqat, jumladan yer ichida, yoki uning havosida bo'lishi mumkin bo'lgan, yoki uning yuzasida o'sadigan yoki quyoshdan yoki undan tashqaridagi boshqa olamlardan kelishi mumkin bo'lgan narsalar, yerni yaratib, uni shu turdagi hayot uchun beshik qilgan va unga kerak bo'lgan hamma narsani ato etgan ilohiy irodaga muvofiq, aniq miqdor va nisbatda beriladi.

Consider also the endless variety of foods stored in the earth for all creatures that live on it, fly in its atmosphere, swim its waters, hide in its caves, and who disappear underground. Some types of food are simple, others are complex and sophisticated. They are available in all types and shapes to meet the endless needs of endless numbers and types of creatures. Such a great variety of food, including what may be inside the earth, or in its atmosphere, or growing on its surface, or may come from the sun or other worlds beyond, is given in due measure and proportion in accordance with the divine will that created the earth and made it a cradle for this type of life, equipping it with all that is needed.

Yana bir bor yerning ko'rinishlariga, qayerga qaramang yoki qayerga bormang, e'tibor bering. Go'zal manzaralarning chegarasi yo'q: tekis yerlar va pastliklar, tepalik va vodiylar, ko'llar va dengizlar, daryolar va soylar, uzumzorlar va bug'doy-arpa dalalari, turli navli xurmo daraxtlari va boshqalar. Bu manzaralarning har biri ijodiy qo'l tomonidan doimo o'zgarib turadi, uning ijodkorligi hech qachon tugamaydi. Quruq faslda biz ulardan birini o'tib, uning ma'lum bir mohiyatini qamrab olamiz, so'ng yomg'irli faslda yana o'tamiz va butunlay boshqacha mohiyatni topamiz. O'sish davrida u yana uchinchi ko'rinishni, hosil yig'ish vaqtida esa yana butunlay boshqa ko'rinishni namoyon etadi. Shunga qaramay, bularning hammasi bir joyda bo'lib, bir chaqirim ham jilmaydi.

Consider further the scenes of what the earth presents, wherever you look or move. There are no end of wonderful scenes: flat grounds and lowlands, hills and valleys, lakes and seas, rivers and streams, vineyards and fields of grains and date-palms of different varieties, etc. Every one of these scenes undergoes change by the creative hand whose inventiveness never stops. We pass by any of these in the dry season and capture a certain essence of it, and then we pass by again in the rainy season to find a totally different essence. It presents a third image at the time of growth and yet another totally different one at harvest time. Yet it is all in the same spot, unable to move an inch.

Keyin yer yuzidagi jonzotlarni o'ylab ko'ring: o'simliklar, hayvonlar, qushlar, baliqlar, sudralib yuruvchilar va hasharotlar. Insonni eslatib o'tishning hojati yo'q, chunki sura unga alohida e'tibor qaratadi. Bu jonzotlarning turlari va navlari sonini aytib bo'lmaydi, uning ustiga har bir turning alohida populyatsiyasining aniq sonini berish ham mumkin emas. Har bir tur o'ziga xos alohida jamoadir; har bir individ esa ulkan mo''jizadir: har bir hayvon, qush, sudralib yuruvchi, qurt va nihol.

Then consider the creatures that live on earth: plants, animals, birds, fish, reptiles and insects. We need not mention mankind because the surah gives it special focus. We cannot give a figure for the number of kinds and species of these creatures, let alone give accurate figures of their individual populations. Every kind is a community of its own; each individual is a great wonder: every animal, bird, reptile, worm and shoot.

Haqiqatan, bu ajoyiblik gul barglarining har bir bargida va yaproqdagi har bir poyada ham namoyon bo'ladi. Ularning har biri cheksiz mo''jizalarga to'la ulkan ko'rgazmadir.

Indeed, the wonder extends further to every petal of a flower and every stalk in a leaf. Each presents a great exhibition with endless marvels.

Shu tariqa bilan, bu sura inson aqlini tafakkur va mulohazaga chaqiradi, shunda u umr yo‘lida bu mo‘jizalarni qadrlaydi va ulardan zavq oladi.

In this way, the surah alerts human minds to reflect and contemplate so that they appreciate and enjoy these wonders throughout their lives journey.

Ularning go'zalligini va bu lazzatlarni haqiqiy ma'noda faqat imon yaqiniga ega bo'lgan kishi qadrlaydi va ulardan zavqlanadi: "Yerda yaqin ishonch egalari uchun ayatlar bor." (20-oyat) Aynan shunday yaqin ishonchgina qalbni tiriklantiradi, shunda u bu narsalar ortidagi yaratuvchi qudratni ko'radi, anglaydi va qadrlaydi. Bunday yaqinlik bo'lmasa, hamma narsa sovuq va bo'm-bo'sh, so'zsiz va jonsiz bo'lib qoladi, qalb esa befarq qolaveradi.

Yet none truly appreciates these wonders and enjoys these pleasures except one whose heart carries the certainty of faith: “On earth there are signs for those with sure faith.” (Verse 20) It is only such certainty that brings the heart alive so that it sees, understands and appreciates the creating power behind them. Without such certainty, all remains cold and hollow, speechless and lifeless, while the heart remains unresponsive.

Bu buyuk ochiq ko'rgazmadan ko'zlari va yuraklari yopiq holda o'tib ketadiganlar ko'p. Ular uning hayot kuchini his qilmaydilar, uning tilini ham tushunmaydilar, buning sababi esa imonning o'sha yaqiniga ega emasliklaridir. Ular orasida obro'li olimlar bo'lishi mumkin, ammo ular "dunyo hayotining faqat tashqi yuzini biladilar" (30:7). Tashqi yuzdan narigi haqiqat ularga yopiq qoladi, chunki yuraklar mavjudotning haqiqatini qabul qilish uchun faqat imon kaliti bilan ochiladi va uni faqat yaqin ilm nuri ostida ko'ra oladi.

Many are those who pass through this great open exhibition with closed eyes and hearts. They neither feel its life force nor understand its language, and all because they are devoid of that certainty of faith. Some may be reputable scientists, but “they only know the outer surface of this world's life.” (30: 7) The truth beyond the outer surface remains closed to them, because hearts can only open to receive the truth of existence by the key of faith and can only see it in the light of certainty.

Yer yuzida yuradigan boshqa bir mo''jiza haqida keyingi oyatda aytilgan:

The other wonder that walks on earth is mentioned in the next verse:

"Va o'zlaringizda ham: ko'rmaysizmi?" (21-oyat). Inson yer yuzidagi eng buyuk mo''jiza, ajoyib hodisadir, garchi ko'pincha o'zining haqiqiy mavqeini va o'z tuzilishidagi yashirin mo''jizalarni unutib qo'ysa ham. U tashqi va ichki dunyosida, ya'ni tanasi va ruhida buyuk mo''jizadir. Inson o'zi haqida o'ylay boshlaganda, har doim mulohaza qilishga arziydigan biror buyuk mo''jizani topadi: uning a'zolari qanday tuzilgan, tanasida qanday joylashgan, ularning vazifalari va bu vazifalarni qanday bajarishi; ovqat qanday hazm bo'lib, o'zlashtirilishi; nafas olish jarayoni; qon aylanishi; asab tizimi; bezlar va ular jismoniy o'sishni ta'minlash va tanani faoliyatda saqlash uchun nima ishlab chiqarishi, shuningdek, bu tizimlarning barchasi o'rtasidagi mukammal muvofiqlik, uyg'unlik va hamkorlik. Har bir ajoyib jihat boshqa ko'plab mo''jizalarni o'z ichiga oladi. Darhaqiqat, har bir a'zoda va a'zoning har bir qismida hayratlanarli mo''jiza bor.

“And in yourselves too: can you not see?” (Verse 21) Man is indeed the greatest wonder, or miracle on earth, although he is often oblivious to his own real status and to the secret wonders in his own constitution. He is a great wonder in his outer and inner self; his body and soul. When man begins to think about himself, he always finds some great wonder to contemplate: the way his organs are made, their distribution in his body, their functions and the way they perform those functions; how food is digested and assimilated; the process of breathing; blood circulation; the neurological system; the glands and what they produce to ensure physical growth and keep the body functioning, as also the perfect coordination, harmony and cooperation between all these systems. Every wonderful aspect encompasses many other wonders. Indeed, in every organ and part of an organ there is an amazing wonder.

Shuningdek, insonning ruhi sirlari va uning ma'lum hamda noma'lum qobiliyatlari bor: u qanday tushunadi, ma'lumotni qanday saqlaydi va qayta eslaydi. Axborot va tasvirlar qayerda va qanday saqlanadi? Bunday tasvirlar, manzaralar va ko'rinishlar qanday va qayerda "chop etiladi" va ular qanday qayta tiklanadi? Bularning barchasida biz o'zimizga ma'lum bo'lgan qobiliyatlar haqida gapiryapmiz. Noma'lum bo'lgan narsa esa bundan ham kattadir. Buyuk ilhom paytlarida bularning ba'zi ko'rinishlarini vaqti-vaqti bilan ko'ramiz, bu esa hozirgi imkoniyatlarimiz doirasidan tashqarida bo'lgan narsalarga ishora qiladi.

Then there are the secrets of mans soul and its known and unknown abilities: how he understands, retains and retrieves information. Where are information and images stored and how? How and where are such images, scenes and visions printed, and how are they retrieved? In all this, we are speaking about abilities known to us. What is unknown is even greater. We see occasional glimpses of these during moments of great inspiration, pointing to what is beyond our current reach.

Insonning ko'payishidagi hayratlanarli tabiatni ham o'ylab ko'ring: bitta hujayra insoniyat zotining butun xususiyatlari xazinasini, shuningdek, ota-onaning va yaqin bobo-buvilarning o'ziga xos xususiyatlarini o'zida tashiydi.

Consider also the bewildering nature of human procreation: one cell carries the entire treasure of characteristics of the human race, as well as the special characteristics of both parents and nearer grandparents.

Bu xususiyatlar bitta mikroskopik hujayraning ichida qayerda saqlanadi? U o'zining uzoq tarixini o'zi qanday tanib oladi va uni shunchalik aniq ifodalab, oxir-oqibat insonning hayratlanarli mavjudotini ko'paytirishga qanday erishadi?

Where are all these characteristics stored within the single microscopic cell? How does it recognize, by itself, its long history and represent it so accurately, eventually culminating in reproducing this amazing creature called man?

Yangi tug'ilgan chaqaloq dunyoga kelib, onasidan ajralib, o'zining mustaqil hayotini boshlagan, yuragi va o'pkasi ishlay boshlagan va hayot kechira boshlagan o'sha lahzada qisqa bir to'xtab o'ylab ko'rish bizni hayratda qoldirishga yetarli. Bu bizda chuqur imon tuyg'usini uyg'otadi. Xuddi shunday, yangi tug'ilgan chaqaloq tilini ishlatib, birinchi tovushlarini, bo'g'inlarini, so'zlarini, keyin esa jumlalarini talaffuz qila boshlagan lahzada ham to'xtab o'ylab ko'rish kerak. Darhaqiqat, nutqning mexanizmi, til va halqum orqali ovoz chiqarilishi haqida mulohaza yuritish bizga ulkan mo''jizaning guvohi bo'layotganimizni his qildiradi. Biz uni odatiy bo'lib qolgani uchun ko'pincha e'tiborsiz qoldiramiz. Ammo chuqurroq o'ylab ko'rsak, bu buyuk mo''jiza faqat Allohdan bo'lishi mumkinligi haqiqatini anglaymiz. Haqiqatan ham, inson degan mavjudotning har bir kichik jihati bizni butunlay hayratga soladigan mo''jizadir.

A short pause at the moment when a newborn starts its life on earth, separating from its mother and starting its own independent life, allowing its heart and lungs to function and begin life is enough to leave us speechless. It is enough to give us an overwhelming feeling of faith. A similar pause for reflection on the moment when a newborn begins to use its tongue to utter its first sounds, syllables, words and then phrases, indeed reflection on the mechanics of speech, the vocalization through the tongue and the larynx, gives us the feeling that we are looking at a great miracle, one that we tend to take for granted because of its familiarity. Yet on reflection we can appreciate the truth that this great wonder could only have come from God. Indeed every small aspect of the creature that is man is a miracle that leaves us absolutely amazed:

"Va o'zlaringizda ham: ko'rmaysizmi?" (21-oyat)

“And in yourselves too: can you not see?” (Verse 21)

Har bir inson o‘ziga xos bir olamdir; butun koinotni tarixning hech bir lahzasida takrorlanmaydigan, o‘ziga xos va yagona suratda aks ettiruvchi ko‘zgudir. Butun insoniyat ichida hech bir kishining o‘rnini bosadigan kishi yo‘q: na qiyofasi, na xususiyatlari, na aqli, na qobiliyatlari, na ruhi, na his-tuyg‘ulari, hatto koinotning o‘sha insonning aqlida aks etish usuli ham takrorlanmaydi.

Every individual human being is a world of its own; a mirror reflecting the whole universe in a special and unique image that is not repeated at any moment in history. There is no parallel for any one person in the entire human race, whether in shape, features, mind, faculties, spirit, feelings or even in the way the universe is reflected in that persons mind.

Bu ilohiy muzeyda millionlab-millionlab jonzotlar bor, ularning har biri tarix davomida barmoq izlari takrorlanmaganidek, hech qachon xuddi shunday takrorlanmaydigan noyob namunadir.

In this divine museum that includes millions of millions of individuals, each one is a unique sample that can never be repeated in the same way as fingerprints are unrepeated throughout human history.

Insonning o'zida ham bor: nahotki ko'rmaysizmi?" (21-oyat) Inson zotining ko'plab ajoyib narsalari hammaning ko'z o'ngida ochiq turadi: "Va o'zingizda ham: nahotki ko'rmaysizmi?" (21-oyat). Biz ko'rayotgan bu ajoyibotlar bizning ko'z bilan ko'ra olmaydigan narsalarga ishora qiladi. Bu ajoyibotlarni kitobda sanab chiqib bo'lmaydi. Darhaqiqat, biz ular haqida bilganlarimizni tushuntirish uchun butun jildlar kerak bo'ladi, bizga noma'lum bo'lgan narsalar esa biz biladigan narsalardan ancha ko'pdir. Qur'on ularni sanab o'tishga urinmaydi. U shunchaki bu buyuk ilohiy manzaraga, ko'z va aql oldimizda namoyon bo'layotgan bu manzaraga, qalbimizni e'tiborli qilish uchun shu ishoradan foydalanadi. Shunday qilib, biz yer yuzidagi hayot yo'limizni fikr yuritib va mulohaza qilib o'tkazamiz, o'zimizning ichimizda joylashgan bu ajoyib mavjudotni diqqat bilan kuzatishdan ulkan zavq olamiz.

Many of the wonders of the human race are open for all to see: “And in yourselves too: can you not see?” (Verse 21) What we see of these wonders point to that which we cannot see. These wonders cannot be listed in a book. Indeed, what we know of them will take volumes to explain and what is unknown to us is much greater than what we know. The Quran does not attempt to enumerate them. It simply uses this touch to alert our hearts to this great divine show, which is presented before our very eyes and minds. Thus we go through our journey on earth reflecting and contemplating, deriving immense pleasure from looking carefully at this wonderful creature that lies within ourselves.

Shuningdek, odamlarning yuzlari, xususiyatlari, harakatlari va odatlarini diqqat bilan kuzatishdan ham katta zavq olamiz, agar bu nazar o‘zini Xudoning bandasi ekanini tan olgan kishining ko‘zi bilan qaralsa, ya’ni Eng Buyuk Yaratuvchining san’at asarlari ko‘rgazmasini aylanib chiqqan kishi nazari bilan bo‘lsa.

Furthermore, we gain much pleasure from looking carefully at peoples faces, features, movements and habits, provided that such a look is cast through the eyes of one who acknowledges his position as a servant of God, taking a round in an exhibition of the greatest Creators work.

Bunday go'zal mashg'ulotda umr kechirgan kishi-chi? Shunday ishora bilan Qur'on insonni qaytadan yaratadi: unga idrokning yangi qobiliyatini, yangi go'zal hayotni va yer yuzidagi hech narsa bilan qiyoslab bo'lmaydigan zavqni ato etadi.

How about one who spends a lifetime in such pleasant exercise? With a pointer like this, the Qur’an creates man anew, giving him a new faculty of perception, a new pleasant life and an enjoyment that is unparalleled by anything else on earth.

Qur’on bizdan aynan shu darajadagi fikr va mulohazani kutadi. Iymon yuraklarimizga shunday boylik ato etadi va biz hali yer yuzida yashayotganimizdayoq bizga shu ulug‘ zavqni ochib beradi.

It is this level of reflection and contemplation that the Qur’an wants us to achieve. Faith is what gives our hearts such a treasure and opens for us this superior enjoyment while we are still here on earth.

Ikki namoyishdan — yer va insonning namoyishlaridan so'ng, sura bizning idrokimiz yeta olmaydigan yuqori olamdan uchinchi namoyishni taqdim etadi. Rizq va ro'zimizdagi ulushlarimiz aynan o'sha yerda belgilanadi: "Osmonda sizning rizqingiz va sizga va'da qilingan narsalarning hammasi bor." (22-oyat)

After the two exhibitions of the earth and man, the surah presents a third from the world above, where our perceptions cannot reach. It is there that our shares of provisions and livelihood are determined: “And in the sky is your sustenance and all that you are promised.” (Verse 22)

Bu juda ta'sirli bir nuqta. Rizq va ruzg'orning barcha vositalari yer yuzidadir. Inson mehnat qiladi va o'z mehnati natijasida o'z ulushini olishni kutadi. Qur'on esa insonning e'tiborini osmonga, jannatga, Allohga emas, balki Xudoga qaratadi. Ulushlar aynan o'sha yerda belgilanadi. Yer o'zi va uning barcha rizq vositalari esa, ishonchi komil bo'lganlar uchun belgilardir; ular bizni Xudoga yo'naltiradi, shunda biz Undan fazlu ne'matini so'raymiz. Shunday qilib, biz dunyoviy yuklardan, shaxsiy ochko'zlikdan va darhol daromad manbalaridan xalos bo'lamiz, toki bular bizni barcha bunday vositalarni yaratgan Xudoga nazar tikishimizga to'siq bo'lmasin.

This is a remarkable touch. The means of livelihood and provisions are all on earth. Man works hard and expects to receive his share as a result of his work. The Qur’an, however, turns man’s attention to the sky, to heaven, to God. It is there that shares are determined. The earth itself, and all its means of provisions, are signs for those who have certainty of faith, pointing to God so that we ask Him for His bounty. Thus do we get rid of worldly burdens, personal greed and the immediate means of income so that these do not become a barrier preventing us from looking up to God who has created all such means.

Har bir mo'min bu so'zni to'g'ri tushunadi: bu so'z inson rizqini tark etishi kerak degani emas. U biladiki, Alloh insonga yer yuzida hayot qurish vazifasini yuklagan. Uning ma'nosi shuki, inson rizqni o'z diqqat markazi qilib olmasligi kerak. U yerda mehnat qilishi, qalbi esa osmonga qaratilgan bo'lishi kerak. U rizq vositalaridan foydalanishi, lekin ularning o'zi rizq keltirmasligini bilishi kerak. Rizq unga osmonda belgilangan, Alloh va'da qilgan narsa albatta amalga oshadi. Shunday qilib, uning qalbi rizq haqidagi kundalik tashvishlar zanjirini uzadi va ularda Yaratuvchisiga ishora qiluvchi belgilarni topadi. Inson yer ustida mahkam turgan holda osmon bilan aloqasini yana tiklaydi. Alloh insondan aynan shuni istaydi: Uni loydan yaratib, so'ng O'z ruhidan unga puflagan, uni yaratilganlarning ko'pchiligidan ulug' qilgan. Iymon insonni eng yaxshi holatga qo'yadigan vositadir, chunki u insonni Alloh bergan sof tabiat holatiga, og'ish va buzilish unga ta'sir qilishidan oldingi holatiga qaytaradi.

Every believer understands this statement properly, realizing that it does not mean that one should abandon ones livelihood. He knows that God has assigned to man the task of building life on earth. He understands that it means that man must not make it the focus of his attention. He should work on earth whilst looking up to heaven. He should use the means of his livelihood, realizing that they are not what brings him his provisions. These provisions are assigned to him in heaven, and what God has promised is certain to be fulfilled. Thus his heart breaks the shackles of the immediate concerns about his livelihood, finding in them signs pointing to their Creator. Man thus revives his bond with heaven while standing firmly on the earth. This is what God wants for man, whom He created from clay, then breathed in him of His own spirit, to make him nobler than most of His creation. Faith is the means that puts man in the best situation, because it returns him to that state of pure nature God gave him, before it was affected by deviation and corruption.

Yuqoridagi uchta buyuk belgi — yer, inson va osmonga ishora qilgach, Alloh o‘z zoti bilan, ulug‘ligi bilan qasam ichib, bu butun so‘zlarning mutlaqo haq ekanini bildirmoqda: "Osmonlar va yerning Rabbi bilan qasam, bu (so‘z) xuddi sizning nutq qila olishingiz kabi aniq haqdir." (23-oyat) Insonning gapirishi — bu ularning e’tirof etadigan haqiqatdir. Ular bu borada hech qanday shubhaga ega emaslar. Xuddi shunday, bu so‘z ham mutlaqo haqdir. Alloh faqat mutlaq haqiqatni aytadi.

Having touched on these three great signs: the earth, man and heaven, God states an oath by Himself, in His glory, that all this discourse is absolutely true: “By the Lord of the heavens and the earth, all this is the very truth, just as true as you are endowed with speech.” (Verse 23) That humans speak is a fact they acknowledge. They entertain no doubt whatsoever about it. Likewise, this discourse is absolutely true. God tells only the absolute truth.

Al-Asma'iy, mashhur adib bo‘lib, Islom taqvimining ikkinchi asrining oxirida yashagan, u quyidagi rivoyatni keltiradi, uni az-Zamaxshariy o‘zining "Al-Kashshof" nomli Qur'on tafsirida keltirgan. Biz uni bu yerda aynan shunday keltiramiz, chunki u qiziqarli va muhokamamiz uchun ahamiyatlidir.

Al-Asma'T, a famous literary figure who lived in the later part of the second century of the Islamic calendar, reports the following anecdote which is quoted by al-Zamakhshari in his commentary on the Qur’an, Al-Kashshdf We quote it here as it is interesting and relevant to our discussion.

Men Basra shahridagi asosiy masjiddan chiqdim va bir bedavi yosh tuyada ketayotganini ko‘rdim. U mendan qaysi qabilaga mansubligimni so‘radi va men Asmadan ekanligimni aytdim. U qayerdan kelganimni so‘radi va men dedim: “Rahmon Egasining kalomlari tilovat qilinadigan joydan.” U dedi: “Unda menga tilovat qil.” Men “Zoriyat” nomli surani o‘qishni boshladim. “Osmondadir sizlarning rizqingiz va va’da qilingan narsalaringiz”, degan oyatga yetganimda, u: “Bu yetarli”, dedi. U darhol urg‘ochi tuyasini so‘yib, atrofdagi barcha odamlarga go‘shtini tarqatdi, keyin qilichi va kamonini sindirib, ketib qoldi. Keyinchalik men Xalifa ar-Rashid bilan haj ziyoratiga bordim va Ka’bani tavof qilib yurganimda, kimningdir baland ovoz bilan meni chaqirganini eshitdim. Atrofga qarasam, o‘sha bedavi ancha ozib, rangi oqarib ketgan holda turardi. U menga salom berdi va o‘sha surani yana o‘qib berishimni so‘radi. Men o‘sha oyatga yetganimda, u: “Biz Xudoning va’dasini haqiqat ekan deb topdik”, dedi. Keyin undan so‘ng keladigan oyat nima ekanligini so‘radi. Men keyingi oyatni o‘qidim: “Osmonlar va yerning Rabbi haqqiga qasam, bu aniq haqiqatdir, xuddi sizning so‘zlashingiz haqiqat bo‘lgani kabi.” U baland ovoz bilan yig‘lab yubordi: “Xudo Ulug‘dir, Uning ulug‘ligi cheksizdir! Kim Qodir Xudoni qasam ichishga majbur qilib, uni g‘azablantirdi? Ular Uning so‘zlariga ishonmasdilarmi, shunda U qasam ichardimi?!” U shuni uch marta takrorladi va shundan so‘ng vafot etdi.2

I came out of the main mosque in Basrah and I saw a Bedouin riding a young camel. He asked me to which tribe I belonged, and I told him that I was from Asma\ He asked where I had come from and I said, ‘From a place where the words of the Lord of Grace are recited.’ He said: ‘Then recite to me.’ I began reading the surah entitled ‘The Scattering Winds’. When I read the verse saying, “And in the sky is your sustenance and all that you are promised” he said, ‘This is enough.’ He immediately slaughtered his she-camel and distributed its meat to all the people around, then he broke his sword and bow, and left. When I subsequently went on pilgrimage with Caliph al-Rashid and as I was doing tawdfaround the Ka‘bah, I heard someone with a sharp voice calling me. I looked around and I saw the Bedouin having grown thinner and paler. He greeted me and asked me to recite to him the same surah again. When I reached the same verse, he said, ‘We have found God’s promise to be true.’ Then he asked me what came after that verse. I read the next verse, “By the Lord of the heavens and the earthy all this is the very truth, just as true as you are endowed with speech” He cried aloud, ‘Limitless is God in His glory! Who has angered the Almighty to make Him swear? They would not believe His words so that He would say an oath!’ He repeated this three times and then passed away.2

Bu rivoyat haqiqatmi yoki yo'qmi, noma'lum, lekin u shu qasamning ulug'ligini eslatadi. Bu Allohning O'zi va Uning asosiy sifati — "osmonlar va yerning Rabbi" bilan qilingan qasamdir, bu esa qasam mavzu bo'lgan haqiqatning ishonchliligini yanada oshiradi. Bu haqiqat, va unga qasam kerak emas, u shundayligi bilan haqdir.

This may or may not be a true story, but it reminds us that this oath by God is awesome. It is an oath by God Himself and by His main attribute, ‘the Lord of the heavens and earth’, which adds to the certainty of the truth that is the subject of this oath. It is true, and it does not need an oath to make it so.

Sura ikkinchi qismida Ibrohim, Lut, Muso, 'Od xalqi — Payg'ambar Hud, Samud xalqi — Payg'ambar Solih va Nuh xalqining hikoyalariga qisqacha ishoralar bor. Bu qism sura oldingi qismi bilan ham, undan keyin keladigan qism bilan ham chambarchas bog'liq.

So far we have looked at the first part of the surah. The second part includes brief references to the stories of Abraham, Lot, Moses, the ‘Ad Prophet Hud’s people, the Thamud Prophet Salih’s people, and Noah’s people. This part closely relates to what preceded it in the surah and to what follows.

Ibrohim alayhissalomning mehmonlari haqidagi hikoyani eshitganmisiz? Ular uning huzuriga kirib, unga salom berdilar. U javob berdi: «Salom», [va o'z-o'ziga qo'shib qo'ydi]: «Bular notanish kishilar».* U tezda oilasi oldiga qaytdi va semiz buzoq olib chiqdi. Uni ularning oldiga qo'yib: «Nega yemaysizlar?» dedi. Keyin u ulardan cho'chidi, lekin ular: «Qo'rqmang», dedilar. Ular unga bilimli o'g'il tug'ilishi haqida xushxabar berdilar. Shunda uning xotini baland ovoz bilan kelib, yuzini urdi va dedi: «Bu bola ko'rmagan qari kampirman-ku!» Ular javob berdilar: «Shunday bo'ladi. Parvardigoringiz shunday degan. U Donodir, Bilguvchidir». Ibrohim dedi: «Elchilar, sizlarning maqsadingiz nima?» Ular javob berdilar: «Biz gunohga botgan bir qavm ustiga, haddan oshganlar uchun Parvardigoringiz tomonidan belgilangan loydan yasalgan toshlarni yog'dirish uchun yuborilganmiz. Biz u yerdagi mo'minlarni olib chiqdik; lekin Bizga taslim bo'lgan bitta uydan boshqasini u yerda topmadik. Biz og'ir azobdan qo'rqqanlar uchun u yerda bir belgi qoldirdik». (Oyatlar 24-37)

Have you heard the story of Abrahams honoured guests? They went in to see him and bade him peace. He answered, ‘Peace,9 [and added to himself] ‘These are strangers.* He turned quickly to his household and brought out afat calf He placed it before them, saying: ‘Will you not eat!* He then became apprehensive of them, but they said: ‘Do not be afraid. ’ They gave him the good news of [the birth of] a son who would be endowed with knowledge. His wife then came in with a loud cry, struck her face, and said: ‘A barren old woman!* Replied they: ‘Thus will it be. This is what your Lord said. He is the Wise, the All-Knowing.* Said Abraham: ‘What is your errand, messengers!* They replied: ‘We have been sent to a people lost in sin, to bring down on them stones of clay, marked as from your Lord for those who transgressed all bounds. We brought out such believers as were there; but We did not find there any who had surrendered themselves to Us apart from a single house. We left there a sign for those who fear the grievous suffering. (Verses 24-37)

Ushbu oyatlar ilohiy xabar tarixidagi bir yoki bir necha belgi haqida gapiradi, худди сура ilgari eslatgan yer va insondagi belgilar kabi. Shuningdek, u bajariladigan va'da yoki va'dalar haqida ham so'z yuritadi, худди сура oldinroq zikr qilgan va'dalar kabi.

These verses speak of a sign or signs in the history of the divine message, just like those signs in the earth and in man to which the surah referred. It also refers to a promise or promises that are fulfilled, just like the promises the surah mentioned earlier.

U bu oyatda Ibrohim haqidagi hikoyani savol bilan boshlaydi: «Sizga Ibrohimning mukarram mehmonlari haqidagi hikoya yetib keldimi?» (24-oyat). Bu uslub bizning ongimizni keyingi voqeaga tayyorlash uchun qo‘llanilgan. Ibrohimning mehmonlari «mukarram» deb ataladi: yo Allohning huzurida shunday bo‘lgani uchun, yo keyinroq ko‘rganimizdek, Ibrohim ularni qanday hurmat qilgani uchun. Ibrohimning mehmondo‘stligi mehmonlar kelgan birinchi daqiqadanoq aniq ko‘rinadi. Ular unga salom berib, uning javobini olgach, ular butunlay notanish bo‘lsa-da, u darhol xotiniga yo‘l olib, ovqat tayyorlashni buyuradi. U juda ko‘p ovqat tayyorlaydi, yuzlab odamga yetadigan darajada:

It begins its reference to Abraham by the question: “Have you heard the story of Abrahams honoured guests!** (Verse 24) This style is used to prepare our minds for what comes next. It describes Abrahams guests as ‘honoured*, either because they are so in Gods sight, or because of how Abraham paid honour to them as we soon learn. Abrahams hospitality appears very clearly from the first moment his guests arrived. Once they greeted him and received his reply, and despite the fact that they are total strangers, he immediately goes to his wife telling her to prepare food. He provides a large quantity of food, sufficient for scores of people:

U hamon oilasi tomon shoshilib bordi va semiz buzoqni olib chiqdi* (26-oyat)

“He turned quickly to his household and brought out afat calf* (Verse 26)

Ba'zi rivoyatlarga ko'ra, mehmonlar atigi uch kishi edi, demak, o'sha buzoqning bir yelkasi ularni to'yib ovqatlantirish uchun yetarli bo'lardi.

According to some reports, there were only three guests, which means that a shoulder of that calf would have been sufficient to give them a good meal.

U ularning oldiga qo‘ydi va: “Nega yemaysizlar?!” dedi (27-oyat). U buni shunday so‘radi, chunki ularning qo‘llari taomga tegmayotganini ko‘rdi va go‘yo tayyorlangan ovqatni yemaslikka qaror qilganga o‘xshardilar.

“He placed it before them, saying: ‘Will you not eat!*** (Verse 27) He asked this question after he saw that their hands did not touch the food and it looked as if they would not eat the meal that had been provided.

U'zga sifatida ularni ko'rib, u ulardan xavotirga tushdi, chunki mehmon o'z mezbonining taomidan yemasa, bu xiyonatkor ko'rinadi va xavotir uyg'otadi, yoki u ularda biror g'alati narsani payqagani uchun.

“He then became apprehensive of them” either because a stranger who refuses to eat his host s food appears treacherous and causes an element of apprehension, or because he noticed something odd about them.

Shunday qilib, ular o‘zlarining kimligini oshkor qildilar, uni tinchlantirdilar va olib kelgan xushxabarlarini bildirdilar: “Ular dedilar: «Qo‘rqma». Ular unga ilm bilan sharaflangan o‘g‘il farzand (dunyoga kelishi) haqida xushxabar berdilar.” (28-oyat) Bu Ishoqning tug‘ilishi haqidagi quvonchli xabar edi.

Therefore, they revealed their identity, reassuring him and giving him the good news they had brought him: “ They said: ‘Do not be afraid. ’ They gave him the good news of[the birth of] a son who would be endowed with knowledge.” (Verse 28) This was the happy news of Isaacs birth.

“Shundan so‘ng uning xotini baland ovoz bilan chiqib keldi, yuzini urdi va dedi: «Tug‘maydigan kampir!»” (29-oyat). U xushxabarni eshitib, hayratga tushdi va ajablandi. O‘zini hayqirishdan tiya olmadi.

“His wife then came in with a loud cry, struck her face, and said: ‘A barren old woman!”’ (Verse 29) She overheard the good news, was stunned and surprised. She could not stop herself from crying out in amazement.

Odatdagi ayol reaksiyasi bo‘yicha, u ikki yonog‘ini urdi va dedi: «Tug‘masdan qolgan keksa ayol!» Bu uning hayron bo‘lganining yana bir ifodasi edi, chunki u keksa edi va butun umri davomida tug‘masdan qolgan edi.

In the habitual reaction of women, she slapped herself on both cheeks and said: ‘A barren old woman!' This was a further expression of her surprise given she was elderly, and had been barren throughout her life.

Hayratga tushib, bu kutilmagan xushxabarni eshitgach, u xabar keltirganlar farishtalar ekanini unutib qo‘ydi. Shuning uchun farishtalar unga asosiy haqiqatni eslatdilar: Alloh qudratining chegarasi yo‘q va U hamma narsani mukammal donolik hamda mutlaq bilim asosida belgilaydi: “Ular dedilar: ‘Shunday bo‘ladi. Rabbingiz shunday dedi.

Stunned by this totally unexpected piece of news, she forgot that those bringing the good news were angels. Therefore, the angels reminded her of the basic truth that there is no limit to God’s power, and that He determines everything on the basis of perfect wisdom and absolute knowledge: “Replied they: ‘Thus will it be. This is what your Lord said.

U'dir Hakim, Alim.» (30-oyat)

He is the Wise, the All-Knowing.'” (Verse 30)

Buyruq, "Bo'l", berilishi bilan hamma narsa vujudga keladi.

Everything will come into existence once the command, ‘Be’, is given.

Xudo buni aytgan ekan, uning amrining bajarilishiga nima to‘sqinlik qila oladi? Odatiy tuyulgan narsalar bizning tasavvurimiz va tushunchamizni cheklaydi. Shu sababli, tanish bo‘lganga zid biror narsani ko‘rganimizda hayron qolamiz. Ammo Xudoning irodasi erkindir; insonning kichik dunyosidagi har qanday tanish narsa uni cheklay olmaydi. U istagan narsasini cheklovsiz yaratadi.

God said it, so what can prevent His order from being fulfilled? Familiar habits limit our imagination and understanding. Therefore, we are surprised when we see something running counter to what is familiar. Yet God’s will is free, unrestricted by anything that may be familiar to man in his small world. It creates whatever He wills, without limitation.

Ibrohim ularning kim ekanini tushunganda, ularga kelgan vazifalari haqida so‘radi: “Ey elchilar, sizning vazifangiz nima?” Ular javob berdilar: “Biz gunohga botgan bir qavmga yuborilganmiz.” (31-32-oyatlar) Bular boshqa suralarda izohlanganidek, Lutning qavmi edi. O‘sha farishtalar “ularning ustiga, Rabbingiz tomonidan, haddan oshganlar uchun belgilangan, loy toshlarni yog‘dirar edilar.” (33-34-oyatlar)

When Abraham realized who his guests were, he asked them about the mission they had been sent to accomplish: “ Said Abraham: ‘What is your errand, messengers?' They replied: ‘We have been sent to a people lost in sin.” (Verses 31-32) These were Lot’s people as explained in other surahs. Those angels would “bring down on them stones of clay, marked as from your Lord for those who transgressed all bounds.” (Verses 33-34)

Ushbu loy toshlar Alloh tomonidan chegaradan oshganlar uchun belgilangan yoki tayyorlab qo‘yilgan bo‘lishi mumkin, xuddi insoniy tabiat, haqiqat va din chegarasidan o‘tgan Lut qavmi kabi. Ular yer ostidan vulqon otilishi natijasida chiqqan toshlar bo‘lishi ham mumkin. Shu ma’noda ular «Rabbingiz tomonidan»dir: Uning irodasi va O‘zi ishga solgan qonunlariga muvofiq, U belgilagan har qanday chegaradan oshuvchilarga qarata otilgan. Shunday qilib, ular vaqt va makonda Uning mutlaq bilimi va irodasiga ko‘ra belgilangan. Ularning Uning irodasi va qonunlari doirasida farishtalar tomonidan otilishiga hech narsa to‘sqinlik qilmaydi. Biz Allohning farishtalari tabiatini aniq bilamizmi? Ularning koinot va uning aholisi bilan munosabati tabiatini bilamizmi? Ularning xususiyatlariga qarab nom berayotgan koinot kuchlarining haqiqiy tabiatini chindan ham bilamizmi? Bizga Alloh xabar bergan narsaga, ya’ni ma’lum bir vaqtda O‘zi bu kuchlarning ba’zilarini ma’lum bir shaklda, ma’lum bir joyda, ma’lum bir kishilarga qarshi yuborgani haqidagi xabarga nega shubha qilishimiz kerak? Bizning barcha bilimimiz esa bu kuch va quvvatlardan ko‘ringanlariga oid ba’zi nazariyalar va taxminiy talqinlardan iborat bo‘lsa, bunday xabarga qanday shubha qilish mumkin? Ularning haqiqati biz uchun juda uzoqdir. Bu toshlar yaqin atrofdagi otilish natijasida paydo bo‘lgan vulqon toshlari bo‘lsin yoki boshqa shunga o‘xshash toshlar bo‘lsin, bu nimani o‘zgartiradi? Ikkalasi ham Uning qo‘lida bir xil, chunki U ikkalasini ham yaratgan va sir Unga ma’lum. Agar xohlasa, U o‘sha sirni xohlagan vaqtida va xohlasa oshkor qilishi mumkin.

These stones of clay, marked or made ready by God for those who transgress the bounds, like Lot’s people who transgressed the bounds of human nature, truth and religion, may well be stones from a volcanic eruption brought out from deep inside the earth. In this respect, they are ‘from your Lord,' aimed, in accordance with His will and the laws He sets in operation, against any transgressors He has marked. Thus, they are determined in time and place according to His absolute knowledge and His will. There is nothing to prevent their being aimed, within the framework of His will and laws, by angels. Do we know the exact nature of Gods angels? Do we know the nature of their relation to the universe and its inhabitants? Do we truly know the nature of the universal powers to which we give names according to what we may see of their characteristics? Why should we question the news given to us by God, saying that He sent some of these forces at a certain point of time, to aim some powers in a particular form, against certain people, at a certain place? How can we question such news when all our knowledge consists of some theories and supposed interpretations concerning what appears to us of these powers and forces? Their reality remains far removed from us. Let these stones be volcanic resulting from an eruption nearby, or some other such stones. What difference does it make? Both are the same in His hand, as He has made both and the secret is known to Him. He may reveal that secret when and if He so wishes.

«Biz u yerda bo'lgan mo'minlarni chiqardik»,— ularni himoya qilish va qutqarish uchun.

“ We brought out such believers as were there," to protect and save them.

“Ammo Biz u yerda Bizga bo‘ysungan bir uydan boshqasini topmadik”. (36-oyat) Bular Lutning oilasi edi, bu haqda boshqa suralarda ham xabar berilgan. Ular hammasi qutqarildi, faqat xotini bundan mustasno, u qavmi bilan birga halok bo‘ldi. “Biz u yerda qattiq azobdan qo‘rqadiganlar uchun bir belgi qoldirdik”. (37-oyat) Qo‘rqadiganlar — bu belgini ko‘rib, uni anglaydigan va undan foyda oladigan kishilardir. Boshqalar esa ko‘r bo‘lib, yer yuzida, o‘z vujudlarida yoki tarix voqealarida God’ning belgilarini ko‘ra olmaydilar.

“But We did not find there any who had surrendered themselves to Us apart from a single house." (Verse 36) Those were Lots family, as reported in other surahs, and they were all saved except his wife who perished with her people. “ We left there a sign for those who fear the grievous suffering." (Verse 37) Those who fear are the ones who see the sign, understand it and benefit from it. The others are blind, unable to see God’s signs on earth, within themselves or in the events of history.

Yana Muso tarixidan olingan boshqa bir belgi keltiriladi. Bu haqda Allohning elchilari tarixidagi belgilar kontekstida qisqacha eslatib o'tiladi.

Another sign is cited from the history of Moses. A brief reference to this is made within the context of the signs from the history of Gods messengers:

Musa haqida ham bir belgi bor: Biz uni aniq hujjat bilan Fir'avnga yubordik; ammo Fir'avn hokimligining kibri bilan yuz o'girdi va dedi: «U faqat sehrgar yoki, ehtimol, aqldan ozgan.» Biz uni va uning qo'shinlarini tutib oldik va hammasini dengizga tashladik: u o'zi ayblanuvchi edi.

In Moses, too, there is a sign: We sent him to Pharaoh with clear authority; but Pharaoh turned away in the pride of his power and said [ofMoses]: ‘He is but a sorcerer, or maybe a madman. ’ We seized him and his hosts, and cast them all into the sea: he was the one to blame. (Verses 38-40)

Musoga Xudo bergan aniq hujjat va ulkan dalil ham shu edi, shuningdek, odamlar uning huzuridan hayratda qolar edilar.

The clear authority God gave to Moses was his powerful argument and irrefutable proof, as well as that people were in awe of his presence.

Shunga qaramay, Fir'avn kuchi-qudratiga mag'rurlanib, yuz o'girdi va aniq haqiqatni hamda hal qiluvchi dalilni rad etdi. Musa unga Xudo bergan mo''jizaviy belgilarni ko'rsatganida, Fir'avn Musa "sehrgar yoki devona" deb aytdi. Bu shuni tasdiqlaydi: imonga tayyor bo'lmagan yurakni mo''jizalar hidoyatga yetaklay olmaydi. Ular takror-takror to'qima gaplarni aytishda davom etishni talab qilayotgan ovozni ham jim qila olmaydi.

Yet Pharaoh turned away, proud of his power, and rejected the clear truth and the decisive proof. When Moses showed him the miraculous signs God had given him, Pharaoh said that Moses was ‘a sorcerer or a madman . This confirms that miracles will not guide a heart that is not prepared to believe. They cannot silence a voice that insists on repeating fabrications.

Sura bu yerda Muso haqidagi voqealarning tafsilotlarini bermaydi, balki to‘g‘ridan-to‘g‘ri xulosasiga o‘tadi: “Biz uni va uning qo‘shinlarini tutib, hammasini dengizga tashladik: u ayblanuvchi edi” (40-oyat). Fir’avn o‘zining zolimligi va Alloh taolo xabarini rad etgani sababli, albatta, barcha ayblarga loyiq edi.

The surah does not give details of Moses’ story. It proceeds straight to its conclusion: “ We seized him and his hosts, and cast them all into the sea: he was the one to blame” (Verse 40) Pharaoh certainly deserved all blame because of his transgression and rejection of God’s message.

Ushbu ifodaning o‘zi Fir’avn va uning qo‘shinini tutib, dengizga tashlashda Xudoning bevosita aralashuvini aniq ko‘rsatadi. Bu ataylan ta’kidlangan, chunki u Xudoning yer yuzida, insonda va butun tarixda namoyon bo‘ladigan belgilariga mos keladi.

The phraseology here clearly indicates God’s direct action in seizing Pharaoh and his army and casting them into the sea. This is deliberately highlighted as it fits with the exhibition of God’s signs on earth, in man and throughout history.

Od qavmida ham bir belgi bor: Biz ularning ustiga hamma narsani chirpirab yo‘q qilgan halokatli shamolni yubordik, u ro‘parasiga kelgan har narsani chang-to‘zonga aylantirdi.

In the ‘Ad there is another sign: We let loose against them a life destroying wind which reduced to dust everything it came upon.

(Oyatlar 41-42)

(Verses 41-42)

Shamol arabcha "ʿaqīm" deb ataladi, bu so‘zning lug‘aviy ma’nosi "hosil bermaydigan", ya’ni "sterillangan" degani. U shunday deb ataladi, chunki odamlar kutganidek, u ularga suv va hayot olib kelmadi. Aksincha, u hayotni vayron qildi, o‘lim va to‘liq halokatni keltirdi. U duch kelgan hamma narsani o‘lik narsaga o‘xshatib, changga aylantirib qoldirdi.

The wind is described in Arabic as ‘aqim, which literally means sterile’. It is given this description because, unlike what they expected, it did not bring them water and life. Rather, it destroyed life and brought about death and total destruction. It left everything it came upon like a dead thing, reduced to dust.

Shamol Alloh taolo koinotda joriy etgan kuchlardan biri va faqat Unga ma'lum bo'lgan Uning lashkarlaridan biridir. U shamolni O'z irodasiga va joriy etgan qonunlariga muvofiq, belgilangan vaqtda, muayyan shaklda yuboradi va uni xohlagan kishisiga halokat yoki hayot olib keladi. Bunday holatda ba'zi kishilar bildiradigan soddadil e'tirozga o'rin yo'q, ular: "Shamol umumiy tizimga muvofiq esadi va boshqa tabiiy kuchlar va omillar belgilaganidek u u yoki bu tomonga harakatlanadi", deyishadi. Uni tizimga, kuchlarga va omillarga ko'ra esdiradigan va harakatlantiradigan Zot, uni xohlagan qavmiga, tanlagan vaqtida yuboradigan Zotdir. U o'zi joriy etgan tizim va omillar doirasida uni xohlaganicha yuborishga qodirdir. Bunga hech qanday shubha yoki e'tiroz bildirish mumkin emas.

Wind is one of the forces God has set in the universe, and one of God’s troops which are known only to Him. He sends it, in accordance with His will and the laws He sets in operation, in a particular form, at an appointed time, bringing either destruction or life to whomever He wills. In such a situation there is no room for the naive objection voiced by some people who say that the wind blows according to a universal system and travels here or there as other natural forces and factors determine. The One who makes it blow and travel according to a certain system, forces and factors is the One who sends it against whom He wills at the time He chooses. He is able to send it as He wills within the system and factors He has put in place. No doubt or objection can be voiced.

Va Samudda ham (shunday edi), ularga: "Muddatgacha bahra olinglar", deyilganda, Parvardigorining amriga itoatsizlik qilib, takabburlik bilan bosh tortdilar.

And in Thamud, too, when they were told: 'You can enjoy your life for a while/ but they insolently defied their Lord's commandment.

Shunday qilib, momaqaldiroq ularni, ular ojiz holda qarab turganlarida urdi. Ular hatto o'rnidan turishga ham qodir bo'lmadilar va o'zlarini himoya qila olmadilar.

So, the thunderbolt struck them while they were helplessly looking on. They were unable even to rise; nor could they defend themselves.

Iltimos, tarjima qilinadigan matnni yuboring. Hozircha faqat "Weeses 43-45)" so'zi keldi, bu esa Qur'on oyatlari yoki boshqa matnga ishora bo'lishi mumkin. Iltimos, to'liq matnni yuboring, shunda uni o'zbekchaga tarjima qilaman.

Weeses 43-45)

"Sizlarga aytilgan so'z", ya'ni "Yana bir oz vaqt hayotdan bahramand bo'ling", degan gap, ularga uch kunlik muhlat berilganiga ishora bo'lishi mumkin, bu ular Alloh tomonidan berilgan mo''jiza bo'lgan kurtakni o'ldirganlaridan keyin edi. Bu boshqa surada ham zikr qilingan, qachonki ularning payg'ambari Solih ularga shunday degan edi: "Uylaringizda hayotdan bahramand bo'lish uchun faqat yana uch kun vaqtingiz bor" (11:65). Bu, shuningdek, ularga ilohiy xabar berilgan paytdan to kurtakni o'ldirgan paytgacha ular hayot davrini yashab, undan bahramand bo'lganliklariga ham ishora bo'lishi mumkin. Ular, shubhasiz, Allohga itoatsizlik qildilar va Uning jazosiga loyiq bo'ldilar.

The statement referring to what was said to them, “ You can enjoy your life for a while/ may be a reference to their being given a period of three days after they killed the she-camel, which was a sign given to them by God. This is mentioned in another surah, when their prophet, Salih, said to them: “ You have just three more days to enjoy life in your homes/ (11: 65) It could also refer to the fact that they had their time of life and enjoyed it from the time the divine message was given to them to the time when they slew the she-camel. They clearly disobeyed God and deserved His punishment.

Lut qavmiga yog'dirilgan toshlar va Odga yuborilgan shamol haqida aytilgan gap, Samudga urilgan chaqmoq uchun ham o'rinlidir. Bularning barchasi Xudoning irodasi va qonunlariga muvofiq ish ko'radigan umumiy kuchlardir. U ularni shu qonunlar doirasida O'zi xohlagan kishilarga yuboradi va ular Xudo tomonidan belgilangan vazifani, Uning boshqa qo'shinlari kabi, bajaradi.

What was said about the stones aimed at Lots people and the wind sent against the ‘Ad is also applicable to the thunderbolt that struck the Thamud. All of these are universal forces that work in accordance with God’s will and His laws. He sends them against whomever He decides within these laws and they fulfil the role assigned to them by God like any of His other troops.

Va ulardan oldin Nuh qavmi ham: ular ham yomonlikka botgan xalq edi. (Oyat 46) Bu shunchaki qisqa ishora bo‘lib, batafsil ma’lumot yoki izohsiz berilgan.

“And the people of Noah before them: they too were people lost in evil/ (Verse 46) This is just a quick reference, with no details or explanations.

Bu, go'yo "Nuh qavmini eslang" degandek qo'shilgan. Bu eslatmadan keyin osmonlar va ularning qanday bino etilgani haqidagi eslatma keladi. Ikkalasi ham Allohning belgilaridan: biri koinotdan, ikkinchisi tarixdan. Sura ularni birga keltiradi va shu tariqa uning ikkinchi va uchinchi qismlarini bir-biriga bog'laydi.

It is added as if to say, ‘remember Noahs people.’ This reference is followed by one to the skies and how they are built. Both are among God’s signs, one from the universe and one from history. The surah puts them together, so joining its second and third parts.

Biz osmonni kuch bilan bunyod etdik va uni kengaytirib qo'ydik; yerni esa yoydik: biz qanchalik ajoyib tekislagan ekanmiz! Biz hamma narsani juft-juft qilib yaratdik, shunda siz o'ylab ko'rasiz. Demak, Allohga tomon qochinglar! Men Uning tomonidan sizni ochiq ogohlantirish uchun yuborilganman; Unga hech narsani sherik qilmanglar: men Uning tomonidan sizni ochiq ogohlantirish uchun yuborilganman! (47–51-oyatlar)

We built the skies with power; and We gave it a vast expanse; and We spread out the earth: how well have We prepared it! All things We have created in pairs, so that you may take thought. Flee, then, to God! I am sent by Him to give you clear warning; and do not associate partners with Him: I am sent by Him to give you clear warning! Verses 47-51)

Ushbu oyatlar bizni surraning boshida keltirilgan ulkan koinot ko'rgazmasiga qaytaradi va Qur'on ko'z va ong oldimizga qo'yadigan yana bir manzarani taqdim etadi. Unda Nuh va uning qavmi haqidagi dalil bilan osmonlar, yer va boshqa jonzotlar haqidagi dalillar bog'lanadi. Bu barcha so'zlarning yakuni sifatida insoniyatga Rabbiylariga qochishga, Unga bo'ysunishga va Unga hech qanday sherik qo'shmaslikka chaqiriq bilan tugaydi.

These verses take us back to the great universal exhibition the surah presented in its opening, providing here yet another image the Quran puts before our eyes and minds. Further references are added to Gods signs, linking that provided by Noah and his people with that of the heavens, the earth and other creatures. This culminates with a call to mankind to flee to their Lord, submitting themselves to Him and associating no partners with Him.

"Biz osmonni kuch bilan bunyod etdik va uni keng kengliklar bilan ta'minladik" (47-oyat). Kuch osmonlarning mustahkam, qat'iy va yaxshi uyg'unlashgan tuzilishidagi eng aniq unsurdir, bu atamani qanday ma'noda olmaylik: turli yulduz va sayyoralarning orbitalari, odatda galaktika deb ataydigan, ko'plab million yulduzlarni o'z ichiga olgan har qanday yulduzlar to'plami, sayyora va yulduzlar sochilgan ulkan fazoning qatlami yoki uning boshqa ko'plab ma'nolaridan biri bo'lsin. Keng-bepoyonlik yana bir aniq sezilib turadigan unsurdir. Bu million-million ulkan yulduzlar koinot deb ataladigan ulkan kenglikda suzib yuruvchi kichik zarrachalardan boshqa narsa emas.

“ We built the skies with power; and We gave it a vast expanse? (Verse 47) Power is the clearest element in the solid, firm and well-coordinated structure of the 1 skies, whatever we take the term to mean: the orbits of the different stars and planets, any of the star clusters we normally call a galaxy which includes many millions of stars, a stratum of the huge space in which planets and stars are scattered, or any other of its many meanings. Vastness is another clearly recognizable element. These millions of huge stars are no more than small particles floating in the great expanse that is the universe.

Bu osmonga bo'lgan ishora, sura boshida rizq xazinalari osmonda ekani aytilganini ham nazarda tutishi mumkin.

This reference to the skies may also imply a pointer to the stores of sustenance, which were stated earlier in the surah to be in the sky.

Biroq, oldingi havolada bu faqat Xudo huzuridagi narsani ko'rsatuvchi belgi sifatida keltirilgan. Holbuki, Qur'on iborasi odamlarning ongida aniq taassurot qoldirish uchun ataylab tanlangan ma'nolarni o'z ichiga oladi.

However, in the earlier reference it is merely a symbol indicating what is with God. Yet the Quranic expression gives deliberate connotations so as to leave a clear impression on peoples minds.

Xuddi shunday, Yer yuzining yoyilganligi va uning kengaytirilganligi haqidagi ishorada ham: «Yerni yoydik, qanday ham yaxshi tekisladik!» (48-oyat). Biz oldin tushuntirganimizdek, Alloh bu yerni inson hayoti uchun beshik qilib yaratgan. Yerning yoyilgani shuni bildiradiki, u hayotni qo‘llab-quvvatlash va unga gullab-yashnash imkonini beradigan barcha zarur narsalar bilan jihozlangan beshik vazifasini o‘taydi.

The same applies to the reference to the earth and its being spread out: “And We spread out the earth: how well have We prepared it!” (Verse 48) As we explained before, God has made this earth to be a cradle for human life. That the earth has been spread out indicates that it serves as a cradle equipped with all that is necessary to support and enable life to flourish.

“Biz barcha narsalarni juft-juft qilib yaratdik, toki ibrat olasiz*” (49-oyat). Bu – yer yuzidagi, ehtimol butun koinotdagi barcha yaratiqlarga xos bo‘lgan asosiy qonunni ochib beradigan qiziqarli haqiqatdir. Hozirgi holatda bu ibora “juft-juft” qoidasini faqat yer bilan cheklamaydi. Bu qonun tirik mavjudotlarda aniq ko‘rinadi, lekin “barcha narsalar” iborasi jonsiz narsalarni ham o‘z ichiga oladi. Demak, bu ibora jonli va jonsiz narsalarning ikkalasi ham juft-juft qilib yaratilganini bildiradi.

“All things We have created in pairs, so that you may take thought* (Verse 49) This is a fascinating truth that reveals the basic rule common to all creation on earth, and possibly in the universe. As it stands, the statement does not limit the 'in pairs rule to the earth. It is clearly seen among living creatures, but the phrase, 'all things, also includes inanimate objects. Hence, the statement means that both animate and inanimate things are created in pairs.

Ushbu bayon 14 asr avval odamlarga taqdim etilgan edi, o'sha paytda hatto tirik mavjudotlarning, jonsiz narsalarning ham juft-juft yaratilgani haqidagi fikr umuman ma'lum emas edi. Buni esga olsak, bayonning o'zi hayratlanarli bo'lib qoladi, chunki u shunday keng qamrovli haqiqatni shunchalik qadimgi zamonda odamlarga taqdim etgan. Bundan tashqari, bu bayon so'nggi ilmiy tadqiqotlar ushbu haqiqatning tasdig'iga qarab borayotganini tasdiqlaydi.

This statement was presented to people 14 centuries ago, when even the thought that living things, let alone inanimate objects, are all made in pairs was totally unknown. When we remember this we find the statement itself becomes amazing, as it presents such a universal fact to people at such an early time. Moreover, this statement confirms that recent scientific research is heading towards confirmation of this truth.

Darhaqiqat, bu deyarli butun koinot atomlardan tashkil topganini, ular esa ikki xil, musbat va manfiy elektr zaryadiga ega ekanini isbotlab bo'ldi.3

Indeed, it has almost established that the whole universe is made of atoms, which contain a dual electric charge, positive and negative.3

Bu olamning ulug'ligi, yer kengligi va yaratilish tizimiga ishora qiluvchi oyatlarning barchasi insonlarni Yaratuvchi, hammaning Egasi bo'lgan Allohga... — wait, per the rules I must write "God" as the Uzbek word for God, not "Allah." Bu olamning ulug'ligi, yer kengligi va yaratilish tizimiga ishora qiluvchi oyatlarning barchasi bir chaqiriqda yakunlanadi: insonlar barcha jonlarini bog'lab turgan zanjirlarni tashlab, hammaning Yaratuvchisi bo'lgan Xudoga qochishga, Uning mutlaq yagonaligini tan olishga chaqiriladi: {Xudoga qoching! Men Undan sizlarni ochiq ogohlantirish uchun yuborilganman; va Unga hech narsani sherik qilmang: men Undan sizlarni ochiq ogohlantirish uchun yuborilganman!} (50-51-oyatlar) "Qochish" so'zining bu yerda qo'llanishi juda ahamiyatlidir. U insonlarni yerga va uning moddiy hayotiga tortib turadigan, ularning erkin harakatlanishiga to'sqinlik qilib, doimo bog'lab qo'yadigan og'irliklar, zanjirlar va kishanlarga ishora qiladi. Ularning eng kuchlilari — rizq topish g'amidagi bog'liqliklar, daromadni saqlab qolish va turmushni yaxshilash bilan band bo'lishdir. Shuning uchun bularning barchasini tashlab, faqat Xudoga, sherıksiz qochishga chaqiriq juda kuchlidir. U insonlarga ikki marta ketma-ket eslatadi: buni qilmaslik uchun ularning hech qanday uzrlari yo'q: {Men Undan sizlarni ochiq ogohlantirish uchun yuborilganman.} (50-51-oyatlar)

These verses referring to the great universe, the width of the earth and the system of creation all culminate in a call on people to flee to God, the Creator of all, shedding all that shackles their souls, acknowledging His absolute unity: ''Flee, then, to God! I am sent by Him to give you clear warning; and do not associate partners with Him: lam sent by Him to give you clear warning!* (Verses 50-51) Use of the word flee, here is very significant. It points to the burdens, shackles and handcuffs that restrain people, pulling them towards the earth and its material life, preventing free movement and ensuring they are always restrained. Most cogent among these are the restraints of earning ones livelihood, maintaining ones income and preoccupation with improving ones lot. Therefore, the call to shed all these and flee to God, alone, without partners, is very powerful. It reminds people, twice in succession, that they have no excuse for not doing so: ''I am sent by Him to give you clear warning.* (Verses 50-51)

Go‘yo osmonlarda, yerda va jonzotlar orasida ko‘zga tashlanadigan oyatlar haqidagi zikr Allohning elchilariga berilgan oyatlarning davomidek tuyuladi. Keyingi o‘rinda esa surada zikr etilgan avvalgi elchilarga ishora haqida izoh beriladi.

It is as if the mention of the signs seen everywhere in the heavens, earth and among creatures is a continuation of the signs given to Gods messengers. Next we have a comment on the references to earlier messengers mentioned in the surah-.

Shunday qilib, ulardan oldin yashagan kimlarga bir payg‘ambar kelgan bo‘lsa, ular ham: «U sehrgar yoki devona», deganlar. {Ular bu so‘zni bir-birlariga meros qoldirganmilar? Yo‘q! Ular haddan oshgan qavmdir.} Shas, ulardan yuz o‘gir, sen malomat qilinmaysan; va eslatishda davom et, chunki eslatma iymon keltirganlarga foyda beradi.

Thus whenever a messenger came to those that lived before them, they also said: He is but a sorcerer, or maybe a madman. ’ Have they, perchance, handed down this legacy to one another? No! They are people who transgress all bounds. Turn, then, away from them: you shall incur no blame; and go on reminding all. Such a reminder will benefit those who believe. (Verses 52-55)

Barcha kofirlarga xos bo'lgan bir xil tabiat shudir. Ular barchasi ilohiy xabarga bir xil javob beradilar: "Shunday qilib, ulardan oldin yashagan kimlarga qachon bir payg'ambar kelgan bo'lsa, ular ham: «U faqat sehrgar yoki, ehtimol, telba», dedilar" (52-oyat). Aynan shu gap arab kofirlari ham aytgan edi. Go'yo bir avlod kofirlar o'zlaridan keyingi avlodga shunday merosni uzluksiz jarayon sifatida topshirib kelgandek. Albatta, bunday meros topshirilishi bo'lmagan. Gap isyon va kufr tabiatida bo'lib, unga ko'ra hozirgi kofirlar va ularning oldingilari bir-biriga bog'lanadi.

It is the same nature common to all unbelievers. They all give the same response to the divine message: “ Thus whenever a messenger came to those that lived before them, they also said: He is but a sorcerer, or maybe a madman?” (Verse 52) This is exactly what the Arab unbelievers said. It is as if one generation of unbelievers handed down such a legacy to the next in a continuing process. Needless to say, there was no such handing down. It is all in the nature of transgression and unbelief whereby present unbelievers and their predecessors are brought together.

Shu narsaning tabiiy natijasi shuki, Payg'ambar ﷺ kofirlarning aytganlariga e'tibor bermasligi kerak. Ular adashishni tanlagan ekan, u ularning javobgari emas. U ularni ilohiy hidoyatga ergashtirish uchun hech qanday harakatni ayamagan: "Ulardan yuz o'gir, sen ayblanmaysan." (54-oyat) Uning yagona vazifasi odamlarga eslatish va ular haqiqatni rad etishda qanchalik qat'iy bo'lishmasin, ularga eslatmalar berishni davom ettirishdir: "Eslatib tur, chunki eslatma iymon keltirganlarga foyda beradi." (55-oyat) Bunday eslatmalar qattiqqo'l kofirlarga foyda bermaydi. Shunga qaramay, Allohning elchilariga yuklangan vazifa aynan shunday eslatmalar berishdir. Odamlarni to'g'ri hidoyatga ergashtirishni ta'minlash ularning qo'lidan kelmaydi. Bu ularning vakolatidan tashqaridir.

The natural result of this repeated stand is that the Prophet should not pay any attention to what the unbelievers say. He is not responsible for them as they choose to remain in error. He has spared no effort in trying to get them to follow divine guidance: “ Turn, then, away from them: you shall incur no blame.” (Verse 54) His only task is to remind people and to continue to give them reminders, no matter how persistent they are in their rejection of the truth: “And go on reminding all. Such a reminder will benefit those who believe.” (Verse 55) Such reminders will not benefit hardened unbelievers. Yet the task assigned to Gods messengers is to give such reminders. It is not within their ability to ensure that people follow proper guidance. That is outside their remit.

Hidoyat beruvchi faqat Allohdir. Wait, per the rules, the original says "God", and the Uzbek word for God must be used, never "Allah". So the correct translation is: Hidoyat beruvchi faqat Xudodir.

It is God alone who gives guidance.

So surahning oxirgi izohida Xudoga qochish va insonlarni yaratishdan maqsad bo'lgan vazifani bajarish uchun barcha og'irliklar va to'siqlardan xalos bo'lish ma'nosi tushuntiriladi.

The last note in the surah explains the meaning of fleeing to God and shedding all burdens and encumbrances in order to fulfil the mission for which He created people:

{Men jinn va insonni faqat Menga ibodat qilishlari uchun yaratdim. Men ulardan rizq talab qilmayman va ular Meni boqishlarini talab qilmayman. Albatta, Alloh barcha rizqning Beruvchisidir, Kuch egasidir, Qudratli Zotdir.} (51:56-58)

I have not created the jinn and mankind to any end other than they may worship Me. No sustenance do I require of them, nor do I require that they should feed Me. God is indeed the Provider of all sustenance, the Lord of Power, the Ever Mighty. (Verses 56-58)

Bu qisqa bayonot eng buyuk umumiy haqiqatlardan birini o‘zida mujassam etadi.

This short statement embodies one of the greatest universal truths.

Haqiqatni to'liq anglash uchun, albatta, insonning yer yuzidagi hayoti to'g'ri yo'lga qo'yilishi zarur. Bu, yakka shaxsning hayoti, jamiyatning hayoti va tarix davomida butun insoniyatning hayoti uchun bir xil darajada tegishlidir. Bu haqiqatni tushunish ko'plab tushuncha va ma'nolarni ochib beradi. Ushbu haqiqatdagi birinchi nuqta shundaki, yer yuzida insonlar va jinnlarning mavjudligi uchun aniq maqsad bor. Bu maqsad bir vazifada ifodalanadi: kim uni ado etsa, o'z mavjudligining maqsadiga erishadi, kim esa uni e'tiborsiz qoldirsa, maqsadsiz va mo'ljalsiz hayot kechiradi. Demak, uni e'tiborsiz qoldirgan kishi o'zi vujudga kelganida unga tegishli bo'lgan qonundan uzilib qoladi va oxir-oqibat to'liq zararga uchraydi. Insonlar va jinnlarni olamning qonuniga bog'lovchi bu vazifa Alloh taologa ibodat yoki qullik qilishdir. Shunday qilib, ibodat qiluvchi bir banda va ibodat qilinuvchi bir Rabb bo'ladi. Inson hayoti shu asosda to'g'ri yo'lga qo'yiladi.

Indeed, to fully understand this truth it is necessary for human life on earth to be set on the right track. This applies in equal measure to the life of the individual, the community and all humanity throughout history. Understanding this truth opens up a whole host of concepts and meanings. The first point in this truth is that there is a clear objective for the existence of humans and jinn on earth. This objective is represented in a task: whoever fulfils it achieves the objective of his existence, and whoever neglects it leads a life without purpose or objective. He who neglects it thus breaks away from the law that applied to him when he came into existence, and he ends in utter loss. This task which binds humans and jinn to the law of the universe is worship or servitude to God. Thus, there will be a servant who worships and a Lord who is worshipped. Mans life is thus set aright on this basis.

Biz shu buyuk haqiqatning boshqa tomonini ko'ra boshlaymiz va ibodat tushunchasi ibodat marosimlariga e'tibor berishdan ancha keng va har tomonlama bo'lishi kerakligini anglaymiz. Na insonlar, na jinlar umrlarini ibodat marosimlari bilan o'tkazadilar. Darhaqiqat, Alloh ularni buni qilishga majbur qilmaydi.

We then begin to see the other side of this great truth, realizing that the concept of worship must be much broader and more comprehensive than attending to worship rituals. Neither humans nor//wi spend their lives in worship rituals. Indeed, God does not require them to do so.

Aksincha, U Unga boshqa vazifalarni yuklaydi, ular esa ularning vaqtining ko'p qismini egallaydi. Jinnlardan Xudo qanday vazifalarni talab qilishi haqida hech narsa bilmaymiz, ammo Xudo insondan nimani talab qilishini bilamiz. Bu Qur'onda aniq bayon etilgan, chunki Xudo shunday deydi: «Parvardigoringiz farishtalarga dedi: "Men yer yuzida xalifa tayinlayman"» (2:30). Demak, yer yuzini boshqarish insonning asosiy vazifasidir. Bu turli faoliyatlarni va turli iste'dodlardan foydalanishni talab qiladi, toki yer yuzidagi resurslar va imkoniyatlarni o'rganib, inson hayotini shu yerda barpo etsin. Shunday qilib, inson Xudoning yerdan foydalanish va uni rivojlantirish, shu orqali barqaror taraqqiyotni ta'minlash irodasini amalga oshiradi. Insonning xalifaligi, shuningdek, Xudoning qonunini joriy etishni ham o'z ichiga oladi, toki inson jamiyati koinotni boshqaruvchi qonunga mos keladigan to'g'ri asosda qurilsin.

On the contrary, He requires them to fulfil other tasks which take up most of their time. We do not know anything about the sort of duties God requires of the jinn, but we know the extent of what God requires of man. This is clearly stated in the Quran, as God says: “Your Lord said to the angels, 7 am appointing a vicegerent on earth'” (2: 30) Being in charge of the earth is then the main function of human beings. This requires the exercise of different activities and the use of different talents in order to build human life on earth, after getting to know its resources and potentials. In doing so, man puts in effect Gods will to use and develop the earth so as to ensure steady progress. Mans vicegerency also involves the implementation of Gods law so that human society can be set on the proper foundation, one that is in harmony with the law governing the universe.

Shu barchasi shuni aniq ko'rsatadiki, ibodat — insonning yaratilishidagi maqsad yoki, to'g'rirog'i, insonning birinchi burchi — marosimlarga rioya qilishdan ancha keng ma'noga ega. Darhaqiqat, xalifalik tushunchasining butun mazmuni ham ibodat tushunchasiga kiritilgan, va u ikki asosiy yo'nalishda namoyon bo'lishi kerak. Birinchisi — insonning Allohga qulligi haqidagi tushuncha yuraklarimizda mustahkam o'rnashgan bo'lishi kerak. Shunda biz to'liq anglaymizki, ibodat qiluvchi bir qul bor, ibodat qilinuvchi esa bir Rabb bor. Bundan boshqa hech narsa yo'q: faqat bitta Rabb bor, boshqalarning hammasi Uning bandalari bo'lib, ular Unga ibodat qiladilar. Ikkinchisi — har bir fikr, har bir amal va butun hayot ishlari faqat Allohga qaratilishi, Uning roziligini izlashi kerak. Allohga bo'ysunish va Unga ibodat qilishdan boshqa har qanday his-tuyg'u rad etilishi lozim.

All this makes it absolutely clear that worship, which is the objective of human existence, or rather mans first duty, has a much broader sense than the mere observance of rituals. Indeed the entire concept of vice gerency is incorporated into the idea of worship, which must be reflected in two major ways. The first is that the concept of mans servitude to God should be well established in our hearts. This so that we fully realize that there is only a servant who worships and a Lord who is worshipped. Beyond this there is nothing: it is just the One Lord and all others are His servants, to whom they offer their worship. The second is that every thought, every action and every life affair must be addressed purely to God, seeking His acceptance. Every feeling other than that of submission to God and worshipping Him should be discarded.

Ushbu ikki tushuncha to‘liq singdirilganda, ibodat ma’nosi ham to‘liq namoyon bo‘ladi. Shunday qilib, insonning hayotidagi oddiy amallar ibodat marosimlariga o‘xshab qoladi; yer yuzida inson hayotini barpo etish, Allohning yo‘lida harakat qilish, qiyinchilikda sabr-toqatni ta’minlash va Xudoning irodasiga rozi bo‘lish kabi marosimlar ham ibodatning barcha jihatlaridir va ular insonni va jinni yaratishdan asosiy maqsadni amalga oshiradi. Bularning barchasi koinotni boshqaruvchi umumiy qonunga bo‘ysunishning ifodasidir, ya’ni bu bo‘ysunish va qullik faqat Xudoga nisbatan bo‘lib, boshqa hech kimga emas.

When these two concepts are fully absorbed, the meaning of worship is fully realized. Thus, ordinary actions in mans life become like worship rituals; rituals like building human life on earth, striving for Gods cause, ensuring patience in adversity and accepting God’s will are all aspects of worship, fulfilling the main objective for which humans and jinn have been created. They are all a translation of submission to the overall law that governs the universe, which is submission and servitude to God, and to no one else.

Shunday qilib, inson yer yuzida o‘zini ma’lum muddat davomida Alloh tomonidan unga yuklangan vazifani bajarish uchun yashayotganini his qilgan holda yashaydi. Bu vazifa — Allohga itoat etish va Unga ibodat qilishdir, bunda itoat etishdan boshqa hech qanday manfaat yoki maqsad bo‘lmaydi. Bunday itoatning mukofotini inson o‘z ichida topadi: o‘z holatidan rozi bo‘lish va xotirjamlik hissi, shuningdek, Xudoning roziligiga sazovor bo‘lishdan kelib chiqadigan chuqur mamnuniyat shaklida. Keyin esa u oxirat hayotida yanada katta mukofotni topadi, u yerda unga izzat-hurmat va keng qamrovli ne’matlar beriladi.

Thus man will live on earth feeling that he is there to fulfil a task assigned to him by God, for a period of time. This task is to obey God and worship Him, without having any interest or objective in all this other than obedience of God. The reward for such obedience man finds within himself in the form of pleasant reassurance and satisfaction with his lot, as well as deep gratification from earning God’s acceptance. He will then find greater reward in the life to come where he will receive honour and far-reaching blessings.

U'sha vaqtda u Xudoga haqiqatan ham qochgan bo'ladi, barcha dunyoviy yuklarni, jozibalarni va chalg'itishlarni tashlab, o'zining to'liq erkinligini da'vo qilgan bo'ladi. U koinotning umumiy tizimidagi o'z o'rnini Uni ibodat qilish uchun yaratgan Xudoning bandasi sifatida o'rnatgan bo'ladi. U o'z mavjudligining maqsadini ado etgan bo'ladi. Biz aytganimizdek, ibodatning, uning to'g'ri va to'liq ma'nosida, muhim talabi shundaki, inson yer yuzini boshqarish mavqeini belgilab beradigan vazifalarini bajarishi kerak. U o'z vazifalarini bajarishda qo'lidan kelgan eng yaxshi natijalarga erishishi kerak, shu bilan birga hech qanday shaxsiy foyda izlamasligi lozim. Hech qanday dunyoviy jozibа uni yo'lini o'zgartirishga undamasligi kerak. U anglab yetishi kerak bo'lgan narsa shuki, yer yuzida inson hayotini eng yaxshi darajada qurish missiyasini bajarganda, buni o'zi yoki o'z mavqei uchun qilmayapti; buni ibodat tushunchasini amalga oshirish va barcha dunyoviy yuklar hamda jozibalardan Xudoga qochish uchun qilmoqda.

He will then have truly fled to God, discarding all worldly burdens, attractions and distractions and claimed his full freedom. He will have established his position in the general system of the universe as a servant of God who created him for His worship. He will have fulfilled the purpose of his existence. As we have said: an essential requirement of worship, in its proper and full sense, is that man should fulfil the duties of his position that places him in charge of the earth. He should achieve the best results he can in discharging his duties, while at the same time look for no personal benefit. No worldly attraction should tempt him to change course. What he must realize is that when he fulfils his mission of building human life on earth, to the best standard he can, he is not doing so for himself or his position; he is doing it in order to put into effect the concept of worship and to flee to God from all worldly burdens and attractions.

Buning natijasi sifatida, inson amallarni va harakatlarni natijalariga emas, balki niyatlariga qarab baholashi kerak. Natija qanday bo‘lishidan qat’i nazar, inson unga e’tibor bermasligi lozim. U biror ish qilganida faqat ibodat burchini ado etish bilan band bo‘lishi kerak. Uning mukofoti amallari natijasiga emas, balki ularni bajarishda ado etgan ibodatiga asoslanadi.

A correlative of this is that man should evaluate deeds and actions on the basis of their motives, not their results. Let the outcome be as it may, man should not concern himself with it. He is only concerned with fulfilling his duty of worship when he does anything. His reward is not based on the outcome of his actions, but on the worship he fulfils in performing them.

Bu shuni anglatadiki, insonning vazifalar, mas'uliyatlar va amallarga bo'lgan munosabati butunlay o'zgaradi. U ularning barchasida faqat ibodat jihatiga qaraydi. U shu jihatni ado etganida, maqsadiga erishgan bo'ladi, natija qanday bo'lishidan qat'i nazar. Natija uning mas'uliyatiga kirmaydi.

This means that mans attitude to duties, responsibilities and actions will totally change. He will look only to the worship aspect involved in them all. When he fulfils this aspect, his objective is met, let the outcome be what it may. The outcome is not part of his responsibility.

Bu Allohning irodasi bilan belgilanadi. Inson o‘zi, uning harakatlari, niyatlari va amallari ham Allohning irodasiga kiradi.

It is determined by Gods will. Man himself, his efforts, intentions and actions are part of Gods will.

Inson o‘z harakatlarining natijasi haqidagi har qanday tashvishni tark etib, uning mukofoti kafolatlanganini his qilsa, agar uning harakat uchun niyati ibodat tushunchasiga mos kelsa, uning qalbi odamlarni hayotning in’omlari uchun raqobatga va janjalga undaydigan bunday intilishlardan xoli bo‘ladi. Bir tomondan, u o‘z vazifasini bajarish va yer yuzidagi burchlarini ado etish uchun barcha kuchini sarflaydi, boshqa tomondan esa o‘z harakatlari natijasida hech qanday foyda izlamaydi.

When man offloads any concern about the outcome of his efforts and feels that his reward is guaranteed, as long as his motive for action fulfils the concept of worship, his heart will be free of the sort of aspirations that make people compete and quarrel over life’s prizes. On the one side, he exerts his best efforts to fulfil his mission and discharge his duties on earth, and, on the other, he looks for no gain as a result of his efforts.

U shuni amalga oshiradi, faqat ibodat tushunchasini ado etish uchun, hech qanday shaxsiy manfaat olish maqsadida emas.

What he achieves is solely to fulfil the concept of worship, not to make any personal gain.

Qur’on bu his-tuyg‘uni kuchaytiradi, inson o‘z rizqi haqidagi tashvishlari va nafsiy istaklaridan xalos bo‘lishiga yordam beradi. Har bir insonning rizqi Alloh tomonidan kafolatlangan. Ayni paytda, U ularga muhtoj kishilarga mol-mulkining bir qismini sarflashni buyurganda, Unga ularning rizqi yoki ovqati kerak emas: “Men ulardan rizq talab qilmayman va Meni ovqatlantirishlarini ham istamayman. Albatta, Alloh – rizq beruvchi, kuch-qudrat egasi, Qudratli Zotdir” (57-58-oyatlar). Bunning amaliy ma’nosi shuki, mo‘min kishining yer yuzida inson hayotini barpo etish vazifalarini bajarishda mehnat qilishga va eng yaxshi kuch-g‘ayratini sarflashga bo‘lgan rag‘bati rizq topish emas, balki ibodat ma’nosini amalga oshirishdir; ibodat esa unga eng yaxshi harakatni talab qiladi. Shunday ekan, u nima ish qilmasin, uning fikri ibodat tushunchasini ado etishga qaratilgan bo‘ladi.

The Qur’an strengthens this feeling, letting man overcome his concerns about his livelihood and his selfish desires. Everybody’s livelihood is guaranteed by God. Needless to say, He needs neither sustenance nor food from them when He asks them to spend some of their money on those who are in need: “ No sustenance do I require of them, nor do I require that they should feed Me. God is indeed the Provider of all sustenance, the Lord of Power, the Ever Mighty. ” (Verses 57-58) What this means in effect is that a believer’s incentive to work and exert his best efforts in discharging his duties of building human life on earth is not to earn a livelihood; his incentive is to fulfil the meaning of worship, which requires him to exert his best efforts. Thus his mind is focused on the fulfilment of the worship concept in doing whatever he is doing.

U bu harakatning natijalari haqida hech qanday tashvishdan xoli. Demak, bular faqat shunday ulug' tushuncha doirasida mavjud bo'la oladigan olijanob his-tuyg'ulardir.

He is free of concerns about the results of this effort. These are, then, noble feelings, which can only exist within such a noble concept.

Haqiqatan ham, insoniyat bu his-tuyg'ularni tushunmaydi va qadrlamaydi. Buning sababi shuki, insoniyat birinchi avlod musulmonlari yashagani kabi Qur'on hidoyatida yashamagan va hayotining qadriyatini Islom konstitutsiyasidan olmagan.

It is true that humanity does not understand or appreciate these feelings. This is because humanity has not lived with the guidance of the Qur’an, as the first generation of Muslims did, nor has it derived its life value from the Islamic constitution.

Insonning ibodat yoki Xudoga bandalik borasidagi shu yuksak darajaga ko‘tarilib, unda barqaror bo‘lganida, u olijanob maqsadga erishish uchun, hatto bu maqsad faqat Xudoning xabarini g‘alaba qozondirishdan iborat bo‘lsa ham, past vositalarga murojaat qilishdan nafratlanadi. Birinchidan, past vositalar ibodatning olijanob ma’nosini yo‘q qiladi. Ikkinchidan, mo‘min kishi maqsadlarga erishish bilan emas, balki o‘z burchini ado etish bilan band bo‘ladi. Maqsadlar va natijalarni esa Xudoning irodasiga muvofiq belgilashni Xudoning O‘ziga qoldiradi.

When man rises to this sublime level of worship, or servitude to God, and maintains it, he will disdain any resort to foul means in order to achieve a noble end, even when this end is none other than to achieve victory for God’s message. Foul means will, for one thing, destroy the noble meaning of worship. For another, a believer is not concerned with achieving goals. He is only concerned with the fulfilment of his duty. Goals and ends are left to God to determine in accordance with His will.

Shuningdek, Allohning bandasi o‘z ibodatini shu tarzda ado etsa, u har qanday vaziyatda vijdon xotirjamligi, ishonch va baxtli holatdan bahramand bo‘ladi, o‘z mehnatining natijasini ko‘radimi yoki yo‘qmi, unga umid qilgan samaralar keladimi yoki kelmaydimi, buning farqi yo‘q. U o‘z ishida ibodat mohiyatini ro‘yobga chiqarganidan so‘ng, o‘z vazifasini bajargan va mukofotini ta’minlagan bo‘ladi. Natija esa uning ixtiyoridan tashqaridadir. U o‘zining Allohning bandasi ekanini biladi. Shuning uchun o‘z his-tuyg‘ulari va iltijolarida banda chegarasidan oshib ketmaydi. U Allohning Rabb ekanini biladi. Shuning uchun Rabbiga tegishli bo‘lgan narsaga qo‘l urmaydi. Shu tariqa u Allohning roziligiga sazovor bo‘ladi va Uning bergan narsasidan mamnun bo‘ladi.

Moreover, a servant of God who attends to his worship in this way will enjoy ease of conscience, reassurance and a happy state in all situations, whether he sees the outcome of his efforts or not, and whether they bring the results he hoped for or not. He has done his duty and made sure of his reward once he has fulfilled the concept of worship in his work. The outcome is outside his remit. He knows that he is a servant of God. Therefore, in his feelings and appeals, he does not exceed the limits of a servant. He knows that God is the Lord. Therefore, he does not encroach on what belongs to the Lord. He thus earns God’s acceptance and He is happy with what God gives him.

Shu tariqa biz bu buyuk haqiqatning ba'zi jihatlarini bitta qisqa oyatda bayon etilganini tushunamiz: "Men jinn va insonni faqat Menga ibodat qilishlari uchun yaratdim." (56-oyat) Bu haqiqat haqiqatan ham buyukdir; u odamlarning qalbini egallaganda, ularning hayot tarzini o'zgartirishi mumkin.

Thus do we understand some aspects of this great truth stated in a single short verse: ‘7 have not created the jinn and mankind to any end other than they may worship Me.” (Verse 56) This truth is great indeed; it can change how people live when it takes hold of their hearts.

Ushbu buyuk haqiqat nuqtai nazaridan, sura Xudoning ogohlantirishlarini tezlashtirishga shoshilayotgan zolimlarga ogohlantirish bilan yakunlanadi: "Zolimlar o'tgan kishilarning ulushi kabi [azobdan] ulushga ega bo'ladilar. Ular Mendan uni tezlashtirishni so'ramasinlar. Va'da qilingan kun kelganda kofirlarning holi yomon bo'ladi" (59-60-oyatlar).

In the light of this great truth, the surah concludes with a warning to the wrongdoers who hasten the fulfilment of God’s warnings: “ The wrongdoers shall have their share [of evil] like their predecessors. Let them not ask Me to hasten it. Woe betide the unbelievers on the day they have been promised.” (Verses 59-60)

Az-Zoriyot (Sochuvchi shamollar) 1-60

Haqiqiy va'da

Farqlar va ko'r-ko'rona taxmin qilish

Qarama-qarshi chekkada

Belgilar to'lib-toshgan

Inson: Ajoyibotlar olami

Haqiqatni tasdiqlash uchun qasam

Ibrohim va farishtalar

Muso va undan oldingi ummatlar

Juftliklardagi mavjudotlar

Yaratilishning maqsadi