Al-Fajr (Tong)

Al-Fajr (Tong) - Qur'on soyasida | Quran Course

Ushbu sura Qur’onning bu qismi umumiy yo‘nalishiga mos keladi: inson qalbini imonga chaqiradi, odamni uyg‘onishga, fikr yuritishga va to‘g‘ri yo‘lga ergashishga undaydi. U turli xil ta’kid, ma’no ohanglari va ritmlardan foydalanadi, lekin shunga qaramay yagona uyg‘un kuy bo‘lib, ohanglari turlicha bo‘lsa-da, bir xil navo saqlanadi. Uning ba’zi lavhalari sokin go‘zallik va yengil, yoqimli ritm bag‘ishlaydi. Bu, ayniqsa, olamning ba’zi jozibali jihatlarini tasvirlaydigan va shu bilan birga ibodat va duo ruhini beradigan boshlanishida yaqqol ko‘rinadi: “Tong bilan, o‘n kecha bilan, juft va toq bilan, o‘tib borayotgan kecha bilan qasamki!” (1–4-oyatlar). Boshqa lavhalar esa tasvir etayotgan narsalarida ham, ohangida ham keskin va dramatik bo‘lib, mana bu dahshatli, qo‘rqinchli manzara kabi:

The present sūrah follows, in general, the line of this part of the Qur’ān, inviting the human heart to faith, urging man to awake, meditate and follow the path of righteousness. It uses different kinds of emphasis, connotation and rhythm, but constitutes, nevertheless, a single harmonious piece of music, varying in tones but maintaining the same cadence. Some of its scenes impart a touch of quiet beauty and a light, pleasant rhythm. This is particularly evident in its opening, which describes certain charming aspects of the universe and provides at the same time an aura of worship and prayer: “By the dawn, by the ten nights, by that which is even and that which is odd, by the night as it journeys on!” (Verses 1-4) Other scenes are tense and dramatic in both what they describe and in their music, like this violent, frightening picture:

Yo‘q, aslo unday emas! Yer yuzi tekislanib, barcha narsa tekis qilib yuborilganda, Rabbing va farishtalar saf-saf bo‘lib kelganda, o‘sha kuni do‘zax yaqin keltirilganda, inson eslaydi. Ammo bu eslash unga nima foyda beradi? U: “Voy, hayotim uchun biror narsa qilib qo‘yganimda edi!” deydi. O‘sha kuni hech kim Uning azoblaganidek azob bermaydi, hech kim Uning bog‘laganidek bog‘lamaydi.

“No indeed! When the earth is systematically levelled down, and your Lord comes, with the angels rank on rank, and on that day, hell is brought near, then man will remember, but how will that remembrance avail him? He shall say, ‘Oh, would that I had prepared for my life!’ On that day, none will punish as He punishes, And none will bind with chains as He binds.” (Verses 21-26)

Surada tasvirlangan ba'zi lavhalar yoqimli, mayin va ruhni tinchlantiruvchi bo'lib, mavzu bilan ohang o'rtasida mukammal uyg'unlik yaratadi. Bu, ayniqsa, surannig oxirida yaqqol ko'zga tashlanadi: "Ey tinchlikka erishgan jon! Rabbingga rozi va Unga yoqqan holda qayt. Bandalarim qatoriga kir! Jannatimga kir!" (27-30-oyatlar).

Some of the portraits drawn in the sūrah are pleasing, gentle and reassuring, striking perfect harmony between subject matter and rhythm. This is especially true of its ending: “Oh soul at peace! Return to your Lord, well pleased and well pleasing. Enter, then, together with My servants! Enter My paradise!’ (Verses 27-30)

Sūra ichida ham o‘tgan isyonkor xalqlarga yetgan halokat haqida ma’lumotlar bor. Bu yerdagi ohang oson hikoya qilish bilan shafqatsiz halokat o‘rtasida turadi: “Rabbingiz `Od qavmi, Iram ahli, ko‘p ustunli [shahar] bilan nima qilganini eshitmadingizmi? Ularning misli butun yer yuzida hech yaratilmagan edi.

The sūrah also includes references to the destruction that befell insolent peoples of the past. The rhythm here falls somewhere between that of easy narration and that of violent destruction: “Have you not heard how your Lord dealt with the `Ād, the people of Iram, the many pillared [city], the like of whom has never been created in the whole land?

Va Samud qavmi bilan ham — ular vodiyda toshlarni o‘yib uy qurgan edilar. Va mixli Fir’avn bilan ham? Ular hammasi o‘z yurtlarida haddan oshgan edilar va u yerda ko‘plab fasod qilgan edilar. Shuning uchun Robbingiz ularning ustiga azob qamchisini tushirdi. Albatta, Robbingiz (hammani) kuzatib turuvchidir.

And with the Thamūd, who hollowed out rocks in the valley? And with Pharaoh, of the tent pegs? They were all transgressors throughout their lands, bringing about much corruption there. Therefore, your Lord let loose on them the scourge of suffering. Your Lord surely observes all.” (Verses 6-14)

Imon bilan aytadigan inson, ko'rsatiladigan tushunchalar va qadriyatlar bo'yicha bir qism ham bor, bu qism o'z uslubi va ohangiga ega: "Insonga kelsak, Robbisi uni saxiyligi bilan va farovon hayot bilan sinovdan o'tkazganda, u: «Robbim menga inoyat qildi», deydi. Lekin Robbisi uni rizqini tor qilish bilan sinovdan o'tkazganda, u: «Robbim meni xor qildi», deydi." (15-16-oyatlar)

We also have an outline of some human concepts and values which are at variance with faith. This part has its own style and rhythm: “As for man, whenever his Lord tries him by His generosity and with a life of ease, he says, My Lord is bountiful to me.’ But whenever He tries him by stinting his means, he says, My Lord has disgraced me.’“ (Verses 15-16)

Ushbu noto'g'ri tushunchalar va qadriyatlarning rad etilishi ularni vujudga keltiruvchi insoniy holatlarni bayon qilish orqali amalga oshiriladi. Bu yerda ikki xil uslub va ohang mavjud: "Yo'q, aslo; lekin siz yetimga saxiylik qilmaysiz va miskinni ovqatlantirishga bir-biringizni da'vat etmaysiz. Siz [boshqalarning] merosini ochko'zlik bilan yeysiz va boylikni shiddat bilan sevasiz." (17-20-oyatlar)

A refutation of these erroneous concepts and values is provided through an exposition of the human conditions which give rise to them. Here we have two kinds of style and rhythm: “No indeed; but you are not generous towards the orphan, nor do you urge one another to feed the needy. You devour the inheritance [of others] greedily, and you love wealth passionately.” (Verses 17-20)

Shuni aniq ko'rish mumkinki, bu so'nggi uslub va ritm xato inson yo'llarining bayonini va ularning muqarrar oqibatini tushuntiruvchi qism o'rtasida ko'prik vazifasini bajaradi.

It is clear that the latter style and rhythm serves as a bridge between the statement of erroneous human ways and that which explains their inevitable attendant fate.

Ushbu oyatlar darhol yerning tekislanishi tasviri bilan davom etadi.

These verses are immediately followed by a picture of the earth as it is levelled.

Ushbu qisqacha sharh tasvirlangan manzaralarning rang-barang jihatlarini ochib beradi va manzaralar o'zgarishiga ko'ra vazn va qofiyaning o'zgarishini izohlaydi. Ushbu sura haqiqatan ham rang-barang va shu bilan birga uyg'un bo'lgan, o'ta go'zal uslubning a'lo namunasidir.

This brief overview reveals to us the numerous colours of the scenes described and explains the change of metre and rhyme according to the change of scenes. The sūrah is indeed an excellent example of an exceptionally beautiful style which is varied and harmonious at the same time.

“Tong bilan, o‘n kecha bilan, juftu toq bilan, o‘tib borayotgan kecha bilan qasam! Aqlli odam uchun bunda qasam bormi?” (Oyatlar 1-5) Bu boshlanish bir nechta manzara va jonzotlarni birlashtiradi, ularning hammasi tanish, yoqimli va sof ruhga ega. “Tong bilan” deganda hayot yengil va quvonch bilan nafas ola boshlaydigan, do‘stona hamkorlikning yangi paytini nazarda tutiladi. Bu uxlab yotgan dunyo asta-sekin ibodatga o‘xshash jarayonda uyg‘onadi.

“By the dawn, by the ten nights, by that which is even and that which is odd, by the night as it journeys on! Is there not in that an oath for a man of sense?” (Verses 1-5) This opening groups together a few scenes and creatures who have familiar, pleasant, and transparent souls. “By the dawn,” refers to the time when life starts to breathe with ease and happiness, a time of fresh, friendly companionship. This dormant world gradually wakes up in a prayer-like process.

“Ўн кечага қасамки.” (2-оят) Қуръон бу ўн кечанинг қайсилари эканини аниқ кўрсатмайди. Бироқ улар ҳақида бир нечта тафсирлар илгари сурилган. Баъзилари уларни Зулҳижжа ойининг биринчи кечалари, баъзилари Муҳаррам ойидаги кечалар, яна бошқалари эса Рамазон ойининг охирги ўн кечаси деб айтадилар. Улар аниқ белгиланмагани учун, арабча ибора қўшимча, аммо ёқимли таъсир касб этади. Бу кечалар фақат Худога маълум бўлган ўн кеча, лекин ибора уларнинг ўзига хос хусусиятга эга эканини, гўё улар жонли мавжудотлар каби, ўзлари ва биз ўртасида, мазкур Қуръон оятида ифодаланганидек, ўзаро яқинлик бор эканини англатади.

“By the ten nights.” (Verse 2) The Qur’ān does not specify which these ten nights are. Several explanations, however, have been advanced. Some say they are the first of the month of Dhu’l-Hijjah; some say they are in al-Muharram; and others state that they are the last ten nights of Ramađān. As it leaves them undefined, the Arabic reference acquires an added yet amiable effect. They are merely ten nights known to God but the expression connotes that they have special character, as if they were living creatures with souls and there was mutual sympathy between them and us, transmitted through this Qur’ānic verse.

"Juft va toq bilan." (3-oyat) Bu oyat tong va o'n kecha bilan birga ibodat ruhini qo'shadi. At-Tirmiziy rivoyat qilishicha, Payg'ambar ﷺ shunday degan: "Ba'zi namozlar juft, ba'zilari toq." Surraning umumiy mazmuni doirasida bu oyatga berilishi mumkin bo'lgan eng mos ma'no shudir. U ibodatchilarning qalblari bilan tanlangan kechalar hamda yorishib kelayotgan tong o'rtasidagi o'zaro javobni ko'rsatadi.

“By that which is even and that which is odd.” (Verse 3) This verse adds an atmosphere of worship to that of the dawn and the ten nights. According to al- Tirmidhī, the Prophet says: “Some prayers are of even number and some are odd.” This is the most appropriate import to be attached to this verse, in the general context of the sūrah. It suggests a mutual response between the souls of the worshippers and those of the selected nights and the brightening dawn.

"Tun va uning yurishi bilan qasam." (4-oyat) Bu yerda tun go'yo koinotda sayohat qilayotgan yo'lovchi kabi shaxslantirilgan. Uning surati kechasi zulmatda tinimsiz yurgan uyqusiz odam yoki uzoq safarini tunda boshlashni afzal ko'rgan musofir surati kabidir. Qanday go'zal ifoda, va uni ajoyib ohang yanada chiroyli qilmoqda! Bu oyat bilan tong, o'n kecha, juft va toq o'rtasidagi uyg'unlik mukammaldir. Bular shunchaki so'zlar va iboralar emas: ular tong shabadasi hissini va ertalabki shudringning gullar xushbo'yligini tarqatishini his qildiradi.

“By the night as it journeys on.” (Verse 4) The night here is personified as if it were a traveller journeying in the universe. Its portrait is like that of an insomniac walking on and on in the darkness, or a wayfarer who prefers to start his long journey at night. What a beautiful expression, one enhanced by its superb rhythm! The harmony between this verse and the dawn, the ten nights, the even and the odd is perfect. These are not mere words and expressions: they provide a feeling of the breeze at dawn, and of the morning dew diffusing the fragrance of flowers.

Bu yumshoq, ilhomlantiruvchi pichirlashning yuraklarimiz, qalblarimiz va vijdonlarimizga ta'siridir. Bu mehrli murojaatning go'zalligi har qanday she'riy ifodadan ustun turadi, chunki u asllikning go'zalligini aniq haqiqat bayoni bilan uyg'unlashtiradi. Shu sababli u savol shaklidagi ritorik savol bilan yakunlanadi: "Buning ichida aqlli kishi uchun qasam yo'qmi?" (5-oyat) Qasam va ishonch, albatta, chuqur fikr yurituvchi aql egasi uchun mavjuddir. Garchi ijobiy ma'no nazarda tutilgan bo'lsa-da, savol shakli yumshoqroq bo'lgani uchun qo'llanilgan. Shunday qilib, oldingi murojaat bilan uyg'unlik saqlanadi.

This is the effect of a gentle, inspiring whisper on our hearts, souls and consciences. The beauty of this loving address is far superior to any poetic expression because it combines the beauty of originality with the statement of certain fact. Hence it concludes with a rhetorical question: “Is there not in that an oath for a man of sense?” (Verse 5) The oath and the conviction are certainly there for anyone with a meditative mind. Although the positive meaning is intended, the interrogative form is used because it is gentler. Thus harmony with the preceding address is maintained.

Oyat ma'nosi (qasam)ning mavzusi tushirib qoldirilgan, lekin uning keyingi zulm va buzg'unchilik haqidagi bayon orqali tushuntiriladi. Bu qasam Alloh tomonidan itoatsiz, zolim va buzg'unchi qavmlarga beriladigan jazo tabiat qonuni ekanini tasdiqlaydi. Bu tasdiqlash bu surinaning umuman yengil ohangiga mos keladigan ishora shaklida berilgan: «Rabbing Од qavmi, Iram xalqi, ustunli shahar — ularga nima qilganini ko'rmadingmi? Ular shunday shahar ediki, butun yer yuzida uning misoli yaratilmagan edi. Vodiyda toshlarni o'yib, uy qurgan Samud qavmiga-chi? Mixlar sohibi Fir'avnga-chi? Ular hammasi o'z yurtlarida haddan oshgan, u yerda ko'p buzg'unchilik qilgan edilar. Shuning uchun Rabbing ularning ustiga azob qamchisini tushirdi. Albatta, Rabbing (ularning ishlarini) kuzatib turuvchidir» (6-14-oyatlar).

The subject of the oath is omitted, but it is explained by the discussion that follows on tyranny and corruption. The punishment inflicted by God on the insolent, tyrannical and corrupt communities is a law of nature asserted by this oath. The assertion takes the form of a hint befitting the generally light tone of this sūrah: “Have you not heard how your Lord dealt with the `Ād, the people of Iram, the many pillared [city], the like of whom has never been created in the whole land? And with the Thamūd, who hollowed out rocks in the valley? And with Pharaoh, of the tent pegs? They were all transgressors throughout their lands, bringing about much corruption there. Therefore, your Lord let loose on them the scourge of suffering. Your Lord surely observes all.” (Verses 6-14)

Bunday holatda so'roq shaklida ifodalash muxotabning e'tiborini tortishda ko'proq samara beradi. Bu muxotab, birinchi navbatda, Payg'ambar (alayhissalom)dir, so'ngra o'sha avvalgi xalqlarning taqdiri ustida fikr yuritadigan barcha kishilardir. Qur'on dastlab xitob qilgan Payg'ambar davrining kishilari bu xalqlarning ahvolidan xabardor edilar. Ularning oqibatlari ham bir avlodning boshqa avlodga yetkazgan rivoyatlari va hikoyatlarida bayon etilgan edi. Bu oqibatlarni Allohning ishi deb ta'riflash mo'minlar uchun tasalli va xotirjamlik manbaidir. Ayniqsa, bu surah nozil bo'lgan paytda kofirlar tomonidan dahshatli quvg'in va mashaqqatlarga duchor bo'lgan Makkadagi mo'minlar uchun bu juda ta'sirli edi.

The interrogative form in such a context is more effective in drawing the attention of the addressee, who is, in the first instance, the Prophet (peace be upon him) and then all those who may ponder over the fates of those past communities. The people of the Prophet’s generation, who were the first to be addressed by the Qur’ān, were aware of what happened to these nations. Their fates were also explained in reports and stories conveyed by one generation to another. The description of these outcomes as the deeds of God is comforting and reassuring for the believers. It was particularly so to those believers in Makkah who, at the time when this sūrah was revealed, were subjected to relentless persecution and hardship by the unbelievers.

Bu qisqa oyatlar qadimgi tarixdagi eng qudratli va zolim xalqlarning taqdiri haqida hikoya qiladi. Ular Iram qabilasi bo‘lgan ilk `Ād haqida so‘z yuritadi, ular yo‘q bo‘lib ketgan arablarning bir tarmog‘idir. Ular Yaman va Hadramavt o‘rtasida, Janubiy Arabistonda joylashgan qumli yer bo‘lgan al-Ahqofda yashashgan. `Ād xalqi ko‘chmanchi bo‘lib, chodirlarini tikish uchun ustunlar va qoziqlardan foydalangan. Qur’onning boshqa joylarida ularning juda kuchli va tajovuzkor ekani tasvirlangan. Haqiqatan ham, ular o‘sha davrdagi barcha arab qabilalari orasida eng qudratli va obro‘li edi: “Butun yer yuzida bunday (kuch-qudrat bilan) yaratilmagan (xalqlar)”. (8-oyat) Bu ta’rif faqat o‘sha ma’lum davr bilan cheklangan.

These short verses refer to the fates of the most powerful and despotic nations in ancient history. They speak of the earlier tribe of `Ād of Iram, a branch of extinct Arabs. They used to dwell in al-Aĥqāf, a sandy piece of land in southern Arabia, midway between Yemen and Ĥadramowt. The `Ād were nomadic, using posts and pillars to erect their tents. They are described elsewhere in the Qur’ān as being extremely powerful and aggressive. Indeed they were the most powerful and prestigious of all contemporary Arabian tribes: “The like of whom has never been created in the whole land.” (Verse 8) The distinction here is restricted to that particular age.

"Va Samud qavmi bilan ham, ular vodiyda toshlarni o‘yib yasagan edilar?" (9-oyat) Samud qavmi Al-Hijr nomli toshloq hududda, Shimoliy Arabistonda, Madinadan Shomga boradigan yo‘l yoqasida yashagan. Ular toshlardan saroylar va uylar qurishda mohir edilar. Shuningdek, tog‘larga boshpanalar va g‘orlar o‘yib yasardilar.

“And with the Thamūd, who hollowed out rocks in the valley?” (Verse 9) The Thamūd used to live at Al-Ĥijr, a rocky tract in northern Arabia, on the road from Madinah to Syria. They excelled in using rocks to build their palaces and homes. They also dug shelters and caves into the mountains.

«Va Fir'avn bilan, egri-ustunli (xotin-qoziqlar) bilan.» (10-oyat) «Xotin-qoziqlar» (tent-pegs) iborasi piramidalarni anglatadi, ular xuddi yerga mahkam qoqilgan qoziqlardek mustahkam qurilgan.

“And with Pharaoh, of the tent pegs.” (Verse 10) The term, tent- pegs’, refers to the pyramids which are as firm in their construction as pegs well dug into the ground.

Bu yerda nazarda tutilgan Fir'avn Muso (alayhissalom)ning zamondoshi bo'lgan zolim hukmdordir.

The Pharaoh referred to here is the despot who was Moses’s contemporary.

Ular "yer yuzida haddan oshib, u yerda ko'p fasod keltirgan edilar" (11-12-oyatlar). Zulmning muqarrar natijasi fasoddir, va u zolimning o'ziga ham, uning fuqarolariga ham ta'sir qiladi. Darhaqiqat, zulm barcha insoniy munosabatlarni buzadi. U inson hayotini sog'lom, konstruktiv va to'g'ri yo'lidan chiqarib, insonning Allohning yer yuzidagi xalifasi sifatidagi vazifasini ado etishiga olib bormaydigan yo'lga burib yuboradi. Zulm zolimni o'z nafsining asiriga aylantiradi, chunki u hech qanday tamoyil yoki me'yorga sodiq emas va makul chegaralar ichida ham o'zini tiya olmaydi. Shunday qilib, zolim o'z zulmi bilan birinchi bo'lib buziladi. U o'zi uchun, maxsus vazifa yuklatilgan Allohning bandasi rolidan boshqa rolni o'ziga ravo ko'radi. Buni Fir'avnning "Men sizlarning eng oliy Rabbingizman", degan maqtanchoq da'vosida yaqqol ko'rish mumkin (79:24).

These people “were all transgressors throughout their lands, bringing about much corruption there.” (Verses 11-12) Corruption is an inevitable result of tyranny, and it affects the tyrant and his subjects alike. Indeed, tyranny ruins all human relations. It forces human life out of its healthy, constructive and straight path and diverts it into a line which does not lead to the fulfilment of man’s role as God’s vicegerent on earth. Tyranny makes the tyrant captive of his own desires because he is uncommitted to any principle or standard and unrestrained within any reasonable limit. Thus the tyrant is always the first to be corrupted by his own tyranny. He assumes for himself a role other than that of a servant of God, entrusted with a specific mission. This is evident in Pharaoh’s boastful claim: “I am your supreme Lord.” (79: 24)

Bu yerda fir'avnning itoatkor banda bo'lishdan ko'ra yuqoriroq mavqeyga intilishida despotizmning buzg'unchi ta'siri, haqiqatan ham takabburligi namoyon bo'ladi.

Here we have an example of the corrupting influence, indeed insolence, of despotism in Pharaoh’s aspiring to a status greater than that of an obedient creature.

Zulm xalqni ham buzadi, chunki u odamlarni xorlaydi va ularni norozilik hamda nafratini bostirishga majbur qiladi. U insonning barcha qadr-qimmatini yo'q qiladi va barcha ijodiy iste'dodlarni behuda sarflaydi, holbuki ular faqat erkinlik muhitida gullab-yashnashi mumkin. Xorlangan nafs muqarrar ravishda chirib boradi va kasal istaklar uchun oziqlanish maydoniga aylanadi. Shu sababli to'g'ri yo'ldan chetga chiqish kundalik odatga aylanadi, chunki aniq ko'ra olish imkonsiz bo'lib qoladi. Bunday sharoitda insoniy yuksak darajaga intilishga hech qanday umid qolmaydi. Bularning yakuniy natijasi esa buzuqlikning tarqalishidir.

Tyranny also corrupts the masses, as it humiliates them and compels them to suppress their discontent and hatred. It kills all human dignity and wastes all creative talents, which cannot flourish except in an atmosphere of freedom. A humiliated soul inevitably rots away and becomes a breeding ground for sickly desires. Hence, digression from the right path becomes the order of the day as clear vision becomes an impossibility. In such conditions no aspiration to a higher human standard can be entertained. The net result of all this is the spread of corruption.

Zulm ham sog‘lom me’yorlar va tushunchalarni yo‘q qiladi, chunki ular uning mavjudligiga tahdid soladi. Shu sababli qadriyatlar buziladi va me’yorlar buzib ko‘rsatiladi, shunda zulmning nafratli g‘oyasi tabiiy deb qabul qilinadigan bo‘lib qoladi. Bu o‘zi katta buzuqlikdir.

Tyranny also destroys all healthy standards and concepts because they constitute a threat to its existence. Hence, values are falsified and standards are distorted so that the repulsive idea of despotism becomes acceptable as natural. This, in itself, is great corruption.

Shu xalqlar fasodni avj oldirganlarida, chorasi, albatta, to'liq tozalash bo'ldi: "Shunda Rabbingiz ularning ustiga azob qamchisini tushirdi. Albatta, Rabbing (barchani) kuzatib turuvchidir." (13-14-oyatlar) Albatta, Alloh ularning qilmishlaridan xabardordir va ularning hammasini yozib boradi. Shunday qilib, fasod ko'paygach, U fasod qiluvchilarni qattiq jazoladi. Matnda "qamchi" deb tarjima qilinadigan so'z (arabcha so'zning aynan ma'nosi ham shu) ishlatilgani azobning juda og'ir ekanini, "tushirdi" degan ifoda esa uning mo'l-ko'l bo'lganini ko'rsatadi. Shunday qilib, bu zolim kishilar ko'p va og'ir jazoga giriftor qilindilar.

When these aforementioned peoples caused such corruption, the remedy was, inevitably, a complete purge: “Therefore, your Lord let loose on them the scourge of suffering. Your Lord surely observes all.” (Verses 13-14) God is certainly aware of their deeds and He records them all. So, when corruption increased, He severely punished the corrupt. The text connotes that the punishment was very painful as it uses the term ‘scourge’, or ‘whip’ as the Arabic term literally means, and that it was in large supply as indicated by use of the phrase ‘let loose’. Thus these tyrants were made to suffer a plentiful and painful retribution.

Mo'minning har qanday davrda yoki joyda zulmga duch kelganida, u bu jamoalarning taqdiridan ancha uzoqroqdan keladigan katta ishonchni his qiladi. Shuningdek, u quyidagi oyatni o'qiganda alohida tasalli topadi: "Albatta, Parvardigoringiz hammasini kuzatib turadi." (14-oyat)

As the believer faces tyranny in any age or place, he feels great reassurance emanating from far beyond the fates of all those communities. He also feels a particular comfort as he reads the verse: “Your Lord surely observes all.” (Verse 14)

Hech narsa e'tiborsiz qolmaydi va hech narsa unutilmaydi. Shunday ekan, mo'minlar doimo ishonch hosil qilsinlar: Alloh vaqti kelganda barcha buzg'unchilik va zulmni albatta bartaraf etadi.

Nothing passes unnoticed and nothing is forgotten. So let the believers be always reassured that God will deal, in time, with all corruption and tyranny.

Shunday qilib, bu sura Xudoning iymon sababi bilan bog‘liq ish yuzasidan qilishi mumkin bo‘lgan ba’zi ishlarga misollar keltiradi. Bu misollar Sura 85, "Yulduzlar" surasida bayon etilgan chuqurdagi odamlar misolidan butunlay farq qiladi. Bu hikoyalarning barchasi aniq bir maqsad uchun keltirilgan: mo‘minlarni tarbiyalash va ularni Xudo ular uchun qaysi yo‘lni tanlashiga tayyorlash. Shunda ular har qanday vaziyatga tayyor bo‘ladilar va Unga bo‘ysunib, Uning irodasi ado bo‘lishiga yo‘l qo‘yar ekanlar, Xudoning tasallisi bilan ta’minlanadilar.

Thus the sūrah provides some examples of what God may do about the cause of faith, which are totally different from the example of the people of the pit outlined in Sūrah 85, The Constellations. All these stories are related for a definite purpose, namely, the education of the believers and their preparation to face whichever course God chooses for them. They will, then, be ready for all eventualities and equipped with God’s reassurance as they submit themselves to Him and let His will be done.

“Albatta, Rabbing (barchani) kuzatib turadi.” (14-oyat) U (bandalarning amallarini) ko‘radi, yozib boradi, hisobga tortadi va adolat chegarasidan chiqmaydigan, xato qilmaydigan, aniq va to‘g‘ri o‘lchov bilan mukofotlaydi. U zohiriy ko‘rinishlar bilan aldanmaydi, chunki narsalarning mohiyatini hukm qiladi. Insoniy o‘lchovlar va mezonlar turli xil xatolarga moyil. Inson ilohiy o‘lchovni qabul qilmas ekan, zohiriy ko‘rinishdan narigini ko‘ra olmaydi.

“Your Lord surely observes all.” (Verse 14) He sees, records, holds to account and rewards according to a strict and accurate measure which neither errs nor exceeds the limits of justice. It is never deceived by appearances because it judges the essence of things. Human measures and standards are liable to all sorts of errors. Man sees nothing beyond appearances unless he adopts the divine measure.

"Insonga kelsak, Rabbisi uni in'om va ne'mat bilan sinasa va unga hayotni farovon qilib qo'ysa, u: "Rabbim meni hurmat qildi", deydi. Lekin Uning uni rizqini tor qilib, sinasa, u: "Rabbim meni xor qildi", deydi." (15-16-oyatlar) Inson Yaratganning unga yuborishi mumkin bo'lgan turli xil sinovlar haqida shunday o'ylaydi, ya'ni farovonlik bo'ladimi yoki tanglik, boylik bo'ladimi yoki kambag'allik. Xudo uni farovonlik, izzat, boylik yoki mansab bilan sinashi mumkin, ammo inson berilgan narsaning sinov xarakterga ega ekanini anglamaydi. Aksincha, bu marhamatni u Xudo tomonidan izzatlanishga loyiq ekanining dalili, Uning uni maxsus ehtirom bilan tanlaganining isboti deb biladi. Bu sinovni mukofot bilan, imtihonni natija bilan adashtiradigan fikrlash tarzidir. U Xudo huzuridagi izzatni dunyoviy farovonlik bilan o'lchanadigan narsa deb tasavvur qiladi.

“As for man, whenever his Lord tries him by His generosity and with a life of ease, he says, My Lord is bountiful to me.’ But whenever He tries him by stinting his means, he says, My Lord has disgraced me.’“ (Verses 15-16) Such is man’s thinking about the various forms of trial God may set for him, be it comfort or hardship, abundance or scarcity. God may test him with comfort, honour, wealth or position but he does not realize the probationary nature of what he is given. Rather he considers the gesture as proof that he deserves to be honoured by God and as evidence that He has chosen him for a special honour. It is a line of thinking which mistakes trial for reward and test for result. It imagines honour in the sight of God to be measured by worldly comforts.

Xudo insonni rizqini tor qilish orqali ham sinashi mumkin, va inson yana sinovni mukofot deb xato tushunadi hamda imtihonni jazo deb o'ylaydi. U Xudo uni xor qilish uchun kambag'al qilib qo'ydi, deb his qiladi.

God may also try man by stinting his means, and man again mistakes trial for reward and imagines the test to be a retribution. He feels that God has made him poor in order to humiliate him.

Ikkala holatda ham inson tasavvuri noto'g'ridir. Boylik va faqirlik ikki xil sinov bo'lib, ularni Alloh O'z bandalariga yuboradi. Farovonlik bilan sinalganda, insonning Rabbisiga nisbatan kamtar va shukrgo'zmi yoki takabbur va mag'rurmi, ekani ayon bo'ladi; aksincha bo'lgan sinovda esa uning sabr bilan rozi bo'lishi yoki bezovtalik va betoqatligi namoyon bo'ladi. Bandaning mukofoti esa o'zini qanday isbotlaganiga qarab beriladi. Unga dunyoviy ne'matlardan berilgan yoki undan dareg qilingan narsa uning mukofoti emas. Inson Alloh huzuridagi martabasi mol-mulkiga hech qanday aloqasi yo'q, chunki U yaxshi yoki yomon bo'lishidan qat'i nazar, dunyoviy ne'matlarni beradi yoki dareg qiladi. Imoni bo'lmagan kishi Allohning dunyoviy ne'matni berish yoki dareg qilish ortidagi hikmatini anglay olmaydi.

In both situations the human concept is faulty. Wealth and poverty are two forms of a test which God sets for His servants. A test with abundance reveals whether a man is humble and thankful to his Lord or arrogant and haughty, while a trial of the opposite kind reveals his patient acceptance or his irritability and fretfulness. A man’s reward is given according to what he proves himself to be. What he is given or denied of worldly comforts is not his reward, and a man’s standing in the sight of God is in no way related to his possessions, for He gives and denies worldly comforts regardless of whether a man is good or bad. A man devoid of faith cannot comprehend the wisdom behind God’s action of giving or denying worldly comforts.

Biroq, uning aqli iymon bilan yoritilib, haqiqat unga ayon bo‘lganda, u dunyo boyliklarining ahamiyatsizligini va sinovdan keyingi mukofotning qadrini anglaydi. Shu sababli u, dunyo ne’matlariga to‘lib-toshgan bo‘lsa ham, yoki tanglikda qolgan bo‘lsa ham, shu mukofot uchun harakat qiladi. U boylik va qashshoqlik haqidagi puch mulohazalarga e’tibor bermaganidek, o‘z taqdiri va Allohning huzuridagi o‘rni haqida ham xotirjam bo‘ladi.

However, when his mind is enlightened with faith and truth becomes apparent to him, he realizes the triviality of worldly riches and the value of the reward after the test. So he works for this reward whether he is tried with worldly abundance or scarcity. As he disregards the hollow considerations of wealth and poverty, he is reassured about his fate and his position in God’s sight.

Vahiy nozil bo‘layotgan paytda Qur’on johiliyat jamiyatlarining barchasiga xos bo‘lgan bir turdagi odamlarga murojaat qilgan edi — bu odamlar hozirgi hayotdan boshqa olamga bo‘lgan barcha aloqalarini yo‘qotgan edilar. Bunday odamlar Xudoning boylik berishi yoki bermasligi haqida xato qarashni qabul qiladilar va barcha hurmatni pulga hamda ijtimoiy mavqega beradigan qadriyatlar tizimiga amal qiladilar.

At the time of revelation, the Qur’ān addressed a kind of people common to all jāhiliyyah societies, one who had lost all relation with a world beyond our present life. Such people adopt this mistaken view about God’s granting or denial of wealth, and apply a set of values which reserve all honour to money and social standing.

Shuning uchun ularning boylikka bo‘lgan ishtiyoqi to‘xtatib bo‘lmas darajada kuchlidir. U ularni ochko‘z, tamagir va bahil qilib qo‘yadi. Qur’on ularning haqiqiy his-tuyg‘ularini ochib beradi. U bildiradiki, ularning tamagirligi va bahilligi ilohiy sinovning haqiqiy mohiyatini — boylik berilganda ham, undan mahrum qilinganda ham — tushuna olmasliklariga sababchidir. “Yo‘q, aslo! Lekin siz yetimga iltifot ko‘rsatmaysiz va miskinni ovqatlantirishga bir-biringizni undamaysiz. Meros [boshqalarning mulkini] ochko‘zlik bilan yeysiz va boylikni haddan tashqari sevasiz.” (17–20-oyatlar)

Hence, their craving for wealth is irresistible. It makes them covetous, greedy and stingy. The Qur’ān reveals their true feelings. It states that their greed and stinginess are responsible for their inability to understand the true significance of divine trial, whether by granting or denying wealth. “No indeed; but you are not generous towards the orphan, nor do you urge one another to feed the needy. You devour the inheritance [of others] greedily, and you love wealth passionately.” (Verses 17-20)

Haqiqiy muammo shundaki, odamlarga boylik berilganda, ular boylarga yuklatilgan majburiyatlarni bajarmaydilar. Ota-onasidan ayrilib, shu sababli himoya va yordamga muhtoj bo‘lib qolgan yetim bolaga g‘amxo‘rlik qilmaydilar. Ular umumiy farovonlik uchun hissa qo‘shishga bir-birlarini undamaydilar. Bunday o‘zaro undash Islom hayot tarzining muhim xususiyatidir. Bunday odamlar sinovning mohiyatini anglamaganliklari uchun, yetimlarga g‘amxo‘rlik qilish va muhtojlarni boqishga bir-birlarini undash orqali undan muvaffaqiyatli chiqishga harakat ham qilmaydilar. Aksincha, ular yetimlarning merosini ochko‘zlik bilan yeb yuboradilar va boylikka cheksiz intiladilar.

The real issue is that when people are given wealth they do not fulfil the duties demanded of the wealthy. They do not look after the young orphan who has lost his father and become, therefore, in need of protection and support. They do not urge one another to contribute to general welfare. Such mutual encouragement is indeed an important feature of the Islamic way of life. Since such people do not comprehend the significance of the trial, they do not even try to come out of it successfully by looking after the orphans and urging one another to feed the needy. On the contrary, they greedily devour the orphans’ inheritance, and unrestrainedly crave for wealth.

Bu shunday ishtiyoqki, u ularning barcha olijanobligini yo'q qiladi.

It is a craving which kills all their nobility.

Makkada Islom mol-mulk to‘plashga bo‘lgan keng tarqalgan intilishga, ya’ni uni har qanday yo‘l bilan yig‘ishga duch keldi. Yetimlarning, ayniqsa yetim qizlarning ojiz ahvoli ko‘plarni turli yo‘llar bilan ularni merosidan mahrum qilishga undadi. Boylikka bo‘lgan kuchli muhabbat, uni foizxo‘rlik va boshqa yo‘llar orqali to‘plashga intilish Makka jamiyatining o‘ziga xos xususiyati edi, xuddi u har qanday davrdagi barcha johiliyyat jamiyatlarining o‘ziga xos xususiyati bo‘lgani kabi.

In Makkah, Islam faced this common urge to accumulate wealth by every possible means. The weak position of orphans, and orphan girls in particular, tempted many to deprive them of their inheritance in different ways. The ardent love of wealth, the craving to accumulate it through usury and other means, was a distinctive feature of Makkan society as it is a distinctive feature of all jāhiliyyah societies at all times.

Bu oyatlar bunday munosabatning haqiqiy mohiyatinigina fosh etmaydi. Ular uni qoralaydi va tark etishga da'vat qiladi. Qoralash bu oyatlarda takrorlanishda, ularning ohangi va vaznida yaqqol ko'rinadi: "Siz meros mollarini [boshqalarning] ochko'zlik bilan yeysiz va boylikni ishqiy sevasiz." (19-20-oyatlar)

These few verses do not merely expose the true nature of such an attitude. They also condemn it and urge its discontinuation. Condemnation is evident in the repetition noted in these verses, their rhythm and metre: “You devour the inheritance [of others] greedily, and you love wealth passionately.” (Verses 19-20)

Ularning sinovga oid noto‘g‘ri tushunchasi va ularning pastkash munosabati fosh etilgach, sinov natijasi ma’lum bo‘lgandan keyin Qiyomat kuni haqida qat’iy ogohlantirish keladi. Bu yerda ohang juda kuchli: «Yo‘q, aslo! Yer tekis qilib silliqlanganda, Robbing, farishtalar saf-saf bo‘lib kelganda, Jahannam o‘sha kuni yaqinlashtirilganda — inson eslaydi, lekin unga eslash nima foyda beradi! U aytadi: “Ey kashki, hayotim uchun oldindan tayyorlik ko‘rganimda edi!” O‘sha kuni hech kim Uning azoblaganidek azob bermaydi va hech kim Uning bog‘laganidek bog‘lamaydi». (21–26-oyatlar)

Once their erroneous concept of the trial with wealth and poverty is outlined, and their vile attitude is exposed there follows a stern warning about the Day of Judgement which comes after the result of the test is known. Here the rhythm is very powerful: “No indeed! When the earth is systematically levelled down, and your Lord comes, with the angels rank on rank, and on that day, hell is brought near, then man will remember, but how will that remembrance avail him! He shall say, ‘Oh, would that I had prepared for my life!’ On that day, none will punish as He punishes, and none will bind with chains as He binds.” (Verses 21-26)

Yer yuzidagi barcha narsalarning butunlay vayron etilishi va ularning tekislab yuborilishi Qiyomat kuni butun koinotni larzaga soladigan voqealardan biridir. Allohning farishtalar bilan kelishi tushuntirilmagan, ammo bu ibora ulug'lash, hayrat va qo'rquvga to'la. Xuddi shunday, do'zaxning yaqinlashtirilishi ham. Biz buni shunday tushunamiz: o'sha kuni do'zax o'zining kelajakdagi aholisiga juda yaqin bo'ladi. Aslida nima sodir bo'lishi va bu qanday yuz berishi esa Olloh taolo o'sha kunga qadar yashirishni xohlagan ilohiy bilim qismidir.

The total destruction of all that is on earth and its systematic levelling is one of the upheavals that overwhelm the universe on the Day of Resurrection. God’s coming with the angels is unexplained but the expression overflows with reverence, awe and fear. The same applies to bringing hell closer. We take it to mean that hell on that day will be very close to its prospective dwellers. What actually happens and how it happens is part of the divine knowledge God has chosen to withhold until that day.

Bu oyatlar o'zining maftunkor ohangi va o'tkir ohanglari bilan, shunga qaramay, odamlarning yuragiga qo'rquv soladigan va ularning ko'zlarida aks etadigan manzarani tasvirlaydi. Yer tekislanmoqda; Yaratgan Ulug' Alloh hammani hukm qilmoqda; farishtalar safma-saf turmoqda, do'zax esa yaqinlashtirilib, tayyor qilib qo'yilmoqda.

These verses, with their captivating rhythm and sharp notes, portray nevertheless a scene which strikes fear into people’s hearts, and makes it apparent in their eyes. The earth is being systematically levelled; God Almighty judges everyone; the angels stand there rank on rank, while hell is brought near and set in readiness.

O'sha paytda "inson eslaydi". Dunyo boyligi bilan yoki yo'qchilik bilan sinalishning ortidagi hikmatdan bexabar yashagan inson; yetimlarning merosini ochko'zlik bilan yutgan; pulga intilib, yetim va muhtojlarga parvo qilmagan; zulm qilgan, buzg'unchilik tarqatgan va ilohiy hidoyatdan yuz o'girgan inson o'shanda haqiqatni eslaydi va ko'rgan narsasi uchun hisob beradi.

At that moment “man will remember.” Man, who lived unaware of the wisdom behind the trial with worldly riches or with deprivation; who devoured the inheritance of orphans greedily; who craved for money and did not care for the orphans or the needy; who tyrannized, spread corruption and turned away from divine guidance, will then remember the truth and take account of what he beholds.

Ammo, afsuski, endi juda kech! “Lekin bu eslash unga qanday foyda beradi?” (23-oyat) Eslash vaqti o‘tgan, shuning uchun Qiyomat kunidagi eslash va mukofot hech kimga foyda bermaydi. U faqat bu dunyo hayotida berilgan, ammo qo‘lga kiritilmagan imkon uchun qayg‘u izhori sifatida xizmat qiladi.

But alas! It is too late: “But how will that remembrance avail him?” (Verse 23) The time for remembrance is over, so remembrance on the Day of Judgement and reward will not profit anybody. It serves merely as an act of grief for a chance given but not taken in this present life.

Inson o'z ahvolining haqiqiy mohiyatini to'liq anglaganda, nadomat bilan shunday deydi: "Ey afsus, keni edi, hayotim uchun tayyorgarlik ko'rganimda!" (24-oyat) Haqiqiy hayot, ya'ni bu nomga loyiq yagona hayot, albatta, oxirat hayotidir. Aynan u uchun tayyorgarlik ko'rishga arziydi. "Ey afsus, keni edi..." Bu aniq pushaymon va qayg'uning oh tortishidir, lekin o'sha paytda inson o'zi uchun qila oladigan eng ko'p ish ham shudir.

When man is fully aware of the true nature of his situation he says despairingly, “Oh, would that I had prepared for my life!” (Verse 24) For the true life, the only one that deserves the name, is indeed the life hereafter. It is the one which is worth preparing for. “Oh, would that I had...” It is a sigh of evident regret and grief, but it is the most a man can do for himself then.

Sura davomida inson qattiq nola qilib, behuda orzu-armon qilganidan keyingi taqdiri tasvirlanadi: "O'sha kuni hech kim Uning azoblaganidek azob bermas, hech kim Uning bog'laganidek bog'lamas." (25-26-oyatlar) Buyuk azob beradigan va hech kim bog'lay olmaydigan tarzda bog'laydigan Yaratgan Egamiz — Allohning O'zidir. Bu ilohiy azob va bog'lash Qur'onning boshqa o'rinlarida batafsil bayon etilgan, ammo bu yerda eslatma juda qisqa bo'lib, asosan ularning insoniy harakatlarga o'xshamasligi ta'kidlanadi.

The sūrah goes on to portray man’s fate after his desperate sighing and useless wishing: “On that day, none will punish as He punishes, and none will bind with chains as He binds.” (Verses 25-26) It is God Almighty who inflicts His incomparable punishment, and who binds as no one can bind. This divine punishment and binding are explained in detail in other parts of the Qur’ān, but the reference here is very brief, stressing mainly their incomparability to human action.

Ushbu aytilgan ilohiy azob haqidagi eslatma, avvalroq keltirilgan ʼĀd, Samud va Fir'avn misollaridagi insoniy zulm haqidagi eslatmani esga soladi. Bu zolimlar o'z yurtlarida ko'plab fasod tarqatgan, jumladan odamlarni jismonan qiynagan va ularni zanjir hamda arqon bilan bog'lagan deb aytilgan. Bu so'nggi oyatlar Payg'ambarga ﷺ va mo''minlarga qaratilgan xitob bo'lib, ularga Parvardigorlari boshqalarni qiynagan va zanjirband qilganlarni jazolaydi va bog'laydi, deb eslatadi. Ammo ikki xil jazo butunlay boshqacha. Har qanday mavjudot yetkazadigan azob ozgina, Yaratuvchi yetkazadigan azob esa ulug'dir. Zolimlar o'z jazolarini davom ettirsinlar, turli yo'llar bilan. Mol-dunyoga shiddatli muhabbat, uni foiz va boshqa yo'llar bilan to'plashga intilish Makka jamiyatining o'ziga xos xususiyati bo'lgan, xuddi u har doim va barcha johiliyya jamiyatlarining o'ziga xos xususiyati bo'lganidek.

The reference to divine punishment here brings to mind the earlier reference to human tyranny in the given examples of the ‘Ād, Thamūd and Pharaoh. Those tyrants are stated to have spread much corruption in their lands, including physically torturing people and binding them with chains and ropes. These last verses serve as an address to the Prophet and the believers, reminding them that their Lord will punish and chain those who tortured and chained others. But the two kinds of punishment are entirely different. Meagre is the torture that any creature can administer, but great is that inflicted by the Creator. Let the tyrants continue with their punishment and in different ways. The ardent love of wealth, the craving to accumulate it through usury and other means, was a distinctive feature of Makkan society as it is a distinctive feature of all jāhiliyyah societies at all times.

Inson o‘z ahvolining haqiqiy mohiyatini to‘liq anglab yetganda, nadomat bilan shunday deydi: “Ey afsus, keni edi men o‘z hayotim uchun tayyorlanganimda”. (24-oyat) Chunki haqiqiy hayot, ya’ni bu nomga loyiq yagona hayot, aslida oxirat hayotidir. Aynan u uchun tayyorlanish arziydi. “Ey afsus, keni edi...” – bu ochiq nadomat va qayg‘uning nafasidir, ammo o‘sha paytda inson o‘zi uchun qila oladigan eng ko‘p ish ham shudir.

When man is fully aware of the true nature of his situation he says despairingly, “Oh, would that I had prepared for my life” (Verse 24) For the true life, the only one that deserves the name, is indeed the life hereafter. It is the one which is worth preparing for. “Oh, would that I had...” It is a sigh of evident regret and grief, but it is the most a man can do for himself then.

Bu yerdagi ilohiy jazoga ishora, avvalgi misollarda keltirilgan ʿĀd, Samud va Fir'avn kabi insoniy zulm egalarini eslatadi. Ushbu zolimlar o'z yurtlarida ko'p buzg'unchilik qilgani, jumladan odamlarni jismonan qiynagani va ularni zanjir hamda arqon bilan bog'lagani aytiladi. Bu so'nggi oyatlar Payg'ambar ﷺ va mo'minlarga qaratilgan xitob bo'lib, ularga Rablari boshqalarni qiynagan va zanjirband qilganlarni jazolashi hamda bog'lashini eslatadi. Ammo ikki xil jazo butunlay boshqacha. Har qanday mavjudot yetkazadigan azob ojizdir, Yaratuvchi tomonidan berilgan azob esa ulug'dir. Zolimlar o'z jazo va zulmlarini davom ettirsinlar; ularning ham navbati keladi va ular tasavvur qilib bo'lmaydigan darajadagi azobga giriftor bo'ladilar.

The reference to divine punishment here brings to mind the earlier reference to human tyranny in the given examples of the `Ād, Thamūd and Pharaoh. Those tyrants are stated to have spread much corruption in their lands, including physically torturing people and binding them with chains and ropes. These last verses serve as an address to the Prophet and the believers, reminding them that their Lord will punish and chain those who tortured and chained others. But the two kinds of punishment are entirely different. Meagre is the torture that any creature can administer, but great is that inflicted by the Creator. Let the tyrants continue with their punishment and persecution; they will have their turn and be the sufferers of a punishment which is beyond all imagination.

Shu dahshatli manzaralar orasida mo''minlarga yuqoridan bir xitob keladi: «Ey tinchlikka erishgan jon! Rabbingga qayt, O'zidan rozi bo'lgan va Unga yoqqan holda. Bas, bandalarim orasiga kir! Jannatimga kir!» (27-30-oyatlar)

Amidst all this unimaginable horror comes an address from on high to the believers: “Oh soul at peace! Return to your Lord, well pleased and well pleasing. Enter, then, together with My servants! Enter My paradise!” (Verses 27-30)

"Ey xotirjam nafs!" (27-oyat) — bu nozik, mehribon va tasalli beruvchi xitob.

It is a tender, compassionate and reassuring address: “Oh soul at peace!” (Verse 27)

U bu yerda ozodlik va yengillik haqida gapiradi, avval esa zanjirlar va mashaqqat haqida zikr etilganidan keyin.

It speaks of freedom and ease, after the earlier reference to chains and affliction:

“Rabbingizga qayt.” (28-oyat) Yer yuzidagi begonalik va o‘zingga tegishli bo‘lgan Zotdan ayrilganingdan keyin, endi kuchli bog‘lanishga ega bo‘lgan Rabbingga qayt: “Rozi bo‘lgan va Unga yoqqan holda.” (28-oyat) Bu mehr va rizolikni yoyadigan muloyim xitobdir. “Bas, kir Mening bandalarim qatoriga,” bu ilohiy inoyatdan bahramand bo‘lish uchun tanlangan bandalar orasiga. “Kir Mening jannatimga,” Allohning rahmati va himoyasini olish uchun.

“Return to your Lord.” (Verse 28) After your alienation on earth and your separation from the one you belong to. Return now to your Lord with whom you have strong ties: “well pleased and well pleasing.” (Verse 28) It is a gentle address which spreads compassion and satisfaction. “Enter, then, together with My servants, “ among those servants chosen to enjoy this divine grace.” Enter My paradise,” to receive God’s mercy and protection.

Ushbu xitob boshlanishida u jannat ruhini uyg‘otadi: “Ey tinchlikka erishgan jon!” Mo‘min bandaning joni Rabbisi bilan tinch, o‘z yo‘lidan shubhasiz, taqdiridan ishonchli bo‘lgan jondir. U har qanday holatda — baxtda ham, musibatda ham, boylikda ham, faqirlikda ham — rozi bo‘lgan jondir. U hech qanday shubhaga yo‘l qo‘ymaydi; gunohlardan xoli bo‘ladi. Yumshoq ohang yaqinlik va tinchlik hissini qo‘shadi. Yuqorida esa, Mehribon va Rahmli bo‘lgan Allohning — yo‘q, Xudoning ulug‘vor yuzi o‘zining barcha nurlari bilan boqib turibdi.

As it opens, this address generates an aura of heaven: “Oh soul at peace!” The believer’s is a soul at peace with its Lord, certain of its way, confident of its fate. It is a soul satisfied in all eventualities, happiness or affliction, wealth or poverty. It entertains no doubts; it is free from transgressions. The gentle music adds a feeling of intimacy and peace. The majestic face of God, the Compassionate, the Merciful, with all His splendour looks on from above.

Al-Fajr (Tong)

Umumiy ko'rinish

Xotirjam boshlanish

Zulmning tezkor jazosi

Inson Qisqa Nigohliligi

Qiyomat kuni

Qiyomat kuni