Bu ochilish sura asosiy mavzularini aniq ko‘rsatadi: Qur’onning Alloh tomonidan nozil qilinishi, uning xabarining butun insoniyatga qaratilganligi, Allohning mutlaq yagonaligi – Unga sherik ham, farzand ham yo‘qligi – hamda Uning o‘z donoligi bilan boshqarayotgan butun koinotdagi hukmronligi. Shunga qaramay, kofirlar Unga sherik keltirishda davom etmoqda, yolg‘onchilar esa o‘z yolg‘onida qat’iy turmoqda. Bundan tashqari, asossiz dalillar keltirilmoqda va kibrli gaplar aytilmoqda.
This opening gives a clear indication of the main themes of the sūrah, namely the revelation of the Qur’ān by God, the addressing of its message to all mankind, God’s absolute oneness that admits no partner or offspring, and His sovereignty over the whole universe which He, in His wisdom, controls. Yet despite all this, the unbelievers continue to associate partners with Him and the fabricators persevere in their falsehood. Moreover, baseless arguments and arrogant statements are made.
“Ulug‘ va barakali Zot O‘z bandasiga Furqonni — haqni nohaqdan ajratuvchi mezonni — olamlarga ogohlantiruvchi bo‘lishi uchun yuqoridan nozil qilgan.” (1-oyat) Oyatda “tabārak” deb tarjima qilingan arabcha so‘z “barakah” ildizidan olingan bo‘lib, bu so‘z baraka, ya’ni ne’mat ma’nosini anglatadi, lekin unga qo‘shimcha ravishda ortish va o‘sish ma’nosi ham kiradi, shuning uchun u Allohga bo‘lgan hamdning va Uning ne’matlarining uzluksiz ortib borishini bildiradi. Oyatda Xudo ismi zikr qilinmagan. Aksincha, nisbiy olmosh ishlatilgan: “yuqoridan nozil qilgan Zot…
“Blessed is He who from on high bestowed upon His servant the standard to discern the true from the false, so that it might be a warning to all the worlds.” (Verse 1) The Arabic word, tabārak, translated here as ‘blessed’ is a derivative of the root word, barakah, denoting blessing but adds a further dimension of increase and growth so as to signify the continuous increase of praise and God’s blessings. God is not mentioned in the verse by name. Rather, a relative noun is used, “He who from on high bestowed...
“standart.” Bu Uning insoniyatga xabar yuborish harakatini ta’kidlashda foydali, chunki surahning asosiy dalili Qur’on vahiysining haqiqati va uning xabarining to‘g‘riligidir.
the standard.” This is useful in highlighting His action of sending a message to mankind, because the essential argument of the sūrah is the truth of the revelation of the Qur’ān and its message.
Qur'on bu yerda «al-Furqon» deb nomlangan, bu nom ham suraning nomi hamdir. Bu nom haqiqat bilan botil, ilohiy hidoyat bilan adashgan e'tiqodlar o'rtasidagi farqni va ajratishni bildiradi. Bundan tashqari, Qur'on inson hayotidagi ikki xil turmush tarzi va ikki davr o'rtasida aniq farq qo'yadi. U insonning vijdonida va amaliyotda qanday tasavvur qilinsa, shunday aniq turmush tarzini belgilab beradi. Bu turmush tarzi insoniyat hech qachon bilmagan narsalardan farq qiladi. U insoniyat uchun hech qachon ko'rilmagan yangi davrni boshlab beradi. Shunday qilib, u keng ma'noda mezondir: yaqinda tugagan inson bolaligi bosqichini yetuklik bosqichidan ajratadi. Jismoniy mo'jizalar davri shu tariqa tugab, aqliy mo'jizalar davri boshlanadi. Bundan tashqari, mahalliy va vaqtinchalik xabarlar Qur'onning nozil bo'lishi bilan tugaydi: u Ollohning barcha insonlarga yuborgan so'nggi va umumjahon xabaridir: «olamlarga ogohlantiruvchi bo'lishi uchun» (1-oyat).
The Qur’ān is named here as ‘al-Furqān’, which is also the title of the sūrah. The name indicates distinction and separation between the truth and falsehood, divine guidance and erroneous beliefs. Furthermore, the Qur’ān makes a clear distinction between two different ways of life and two epochs in human life. It outlines a clear way of life as it is conceived in human conscience and in practice. This way of life is distinct from anything humanity has ever known. It ushers in a new era for humanity, unlike anything it ever witnessed. Thus it is a criterion in this broad sense, separating the stage of human childhood that has just ended from the stage of maturity about to begin. The age of physical miracles is thus ended to start that of rational miracles. Moreover, local and provisional messages come to an end with the revelation of the Qur’ān, God’s final and universal message to all mankind: “so that it might be a warning to all the worlds.” (Verse 1)
Alloh elchisiga bo‘lgan alohida hurmat shu o‘rinda ko‘rsatilmoqda: u “Xudoning bandasi” deb ta’riflanmoqda. Payg‘ambarimizning isro kechasi ulug‘langan o‘rinda ham unga xuddi shu ta’rif beriladi. “Shonu-shuhrati cheksiz Zot, o‘z bandasini kechasi Masjidul-harom [Makkada]dan Masjidul-aqso [Quddusda]ga olib bordi.” (17:1) Shuningdek, ibodat va duo mavzusida ham Payg‘ambarga xuddi shu ta’rif beriladi.
Special honour for God’s Messenger is shown at this point, describing him as ‘God’s servant’. The same description is given to him when the Prophet’s night journey is highlighted. “Limitless in His glory is He who transported His servant by night from the Sacred Mosque [in Makkah] to the Aqşā Mosque [in Jerusalem].” (17: 1) Also in the context of prayer and supplication, the Prophet is given the same description:
“Qachonki Uning bandasi Unga ibodat qilish uchun turganida...” (72: 19). Bu tavsifning yana bir qo‘llanilishi Qur’on vahiysiga ishora qiluvchi 18-surah boshida ham uchraydi: “Hamd Allohga xosdir, U o‘z bandasiga Kitobni nozil qildi va unda hech qanday kajlik qo‘ymadi.” (18: 1) Bunday kontekstlarda insonni Ollohning bandasi deb ta’riflash har qanday inson erishishi mumkin bo‘lgan eng oliy va eng sharafli darajani ko‘rsatadi. Shu bilan birga, bu ham yashirin eslatmadir: inson eng oliy darajaga erishganda ham u faqat Ollohning bandasidir, ulug‘vorlik maqomi esa faqat Unga tegishlidir va Unga hech qanday o‘xshash yoki sherik bo‘la oladigan kimsa yo‘qligi haqida hech qanday ishora yoki taxmin yo‘qdir. Avvalgi payg‘ambarlarning ba’zi izdoshlarini Payg‘ambarimizning Quddusga va u yerdan osmonga qilgan tungi safari, Allohga bevosita duo qilish va U bilan so‘zlashish yoki Uning ko‘rsatmalari va vahiylarini qabul qilish kabi holatlar Uning o‘g‘li yoki ilohlikdan va Unga bandalikdan boshqa munosabat haqida afsonalar to‘qishga undagan. Shu sababli Qur’on insonning Allohga bandaligini tanlangan inson erishishi mumkin bo‘lgan eng oliy martaba sifatida ta’kidlaydi.
“When His servant stood up praying to Him...” (72: 19) Another instance of using this description is the opening of Sūrah 18 which also speaks of the revelation of the Qur’ān: “All praise is due to God who has bestowed this Book from on high on His servant, and has ensured that it remains free of distortion.” (18: 1) Describing man as God’s servant in these contexts indicates the highest and most honourable status to which any human being can aspire. It also serves as an implicit reminder that when man achieves his highest status, he is no more than God’s servant, while the position of majesty belongs to Him alone, with absolutely no hint or suggestion of there being anyone who bears any resemblance to Him or is His partner. It was situations like the Prophet’s night journey to Jerusalem and from there to heaven, or direct supplication to God and speaking to Him, or receiving His directives and revelations that tempted some of the followers of earlier messengers to weave legends speaking about a son of God or a relationship other than that of Godhead and servitude to Him. Hence, the Qur’ān emphasizes the status of man’s servitude to God as the highest position to which a chosen human being can aspire.
Ushbu sura Xudoyning O‘z bandasiga Qur’onni nozil qilish maqsadini belgilaydi: u "olamlarga ogohlantiruvchi bo‘lishi uchun" (1-oyat). Makkada nozil bo‘lgan bu Qur’on oyati Islom xabarining dastlabki kunlaridanoq umumbashariy xarakterga ega ekanini isbotlaydi. Bu esa ba’zi musulmon bo‘lmagan "tarixchilar"ning da’volariga zid keladi. Ular Islom xabari dastlab faqat mahalliy maqsadlarga ega bo‘lib, bir qator harbiy g‘alabalarga erishgach, yanada ulkan va tashqariga yo‘naltirilgan tusga kirganini ta’kidlaydilar. Haqiqat esa shundan iboratki, bu xabar boshidanoq butun insoniyatga qaratilgan edi. O‘z mohiyatiga va qo‘llagan vositalariga ko‘ra, u butun insoniyatni yangi davrga, ya’ni yangi qoida va yangi hayot tarzi joriy etiladigan davrga olib kirishga qaratilgan aniq umumbashariy xabar edi. Bu umumbashariy xarakter Payg‘ambar ﷺ hali Makkada, qat’iy va hech qachon yumshamaydigan qarshilikka duch kelib turgan paytda ham o‘z ifodasini topgan edi. U bularning barchasiga Qur’on orqali erishishni maqsad qilgan edi. Qur’on esa Xudo O‘z Elchisiga olamlarga ogohlantiruvchi bo‘lishi uchun nozil qilgan mezondir.
The sūrah defines God’s purpose of the revelation of the Qur’ān to His servant, “so that it might be a warning to all the worlds.” (Verse 1) As a Makkan revelation, this Qur’ānic statement is important as it proves the universal character of the Islamic message right from its early days. This is contrary to the claims made by some non- Muslim ‘historians’ suggesting that the Islamic message initially had only local aspirations, but became more ambitious and outward looking as it secured a number of military victories. The truth is that this message was addressed from the start to all mankind. By its very nature, and the means it employed, it was clearly a universal message aiming to take all mankind into a new era, where a new code and style of life are implemented. It defined its universal nature when the Prophet was still in Makkah, facing determined and unrelenting opposition. It sought to achieve all this through the Qur’ān, the criterion God revealed to His Messenger to serve as a warning to all the worlds.
Bu mezonni O‘z Elchisiga nozil qilgan Zot: “Osmonlar va yerning mulki Unikidir, Unga farzand yo‘q va mulkida sherigi ham yo‘q. U hamma narsani yaratgan va ularga aniq o‘lchov bilan tartib bergan.” (2-oyat)
The One who revealed to His Messenger this standard is “He to whom belongs the dominion over the heavens and the earth, and who begets no offspring, and has no partner in His dominion. It is He who has created all things and ordained them in due proportions.” (Verse 2)
Yana bir bor bu yerda Alloh nomi zikr etilmagan, balki uning muayyan munosib sifatlarini ta'kidlash uchun nisbiy olmosh ishlatilgan: "Osmonlar va yer mulki kimga tegishli bo'lsa." U osmonlar va yer ustidan mutlaq hukmronlikka ega: bu mulkdorlik, nazorat va o'zgartirish hamda o'zgarishga qodir bo'lishni anglatadigan hukmronlikdir.
Once more God is not mentioned here by name, but a relative pronoun is used instead to emphasize certain suitable attributes of His: “He to whom belongs the dominion over the heavens and the earth.” He has absolute dominion over the heavens and the earth: a dominion that signifies ownership, control and ability to change and transform.
“Kimni tug‘mas va Kimdan tug‘ilmas.” Ko‘payish — hayotning davomiyligini ta’minlash uchun Alloh taolo joriy etgan tabiiy qonunlardan biridir, lekin Alloh Abadiydir va O‘z maqsadini, qanday bo‘lishidan qat’i nazar, amalga oshirishga qodirdir.
“Who begets no offspring.” Procreation is one of the natural laws God has set in operation to ensure the continuity of life, but God is Eternal and able to accomplish His purpose, whatever that may be.
U'ning hukmronligida hech qanday sherigi yo'q." Osmonlar va yerdagi hamma narsa loyihaning, tabiatning, qonunning va boshqaruvning yagonaligiga guvohlik beradi.
He “has no partner in His dominion.” Everything in the heavens and the earth testifies to the unity of design, nature, law and control.
"U shunday Zotdirki, barcha narsalarni yaratgan va ularni muayyan o‘lchov bilan belgilagan." U har bir narsaning hajmini, shaklini, vazifasini, vaqtini va joyini, shuningdek ularning barcha o‘zaro munosabatlarini va uyg‘unligini belgilaydi.
“It is He who has created all things and ordained them in due proportions.” He determines the size, shape, function, time and place of everything as well as all their interactions and harmonization.
Koinotning tabiati, uning tarkibi va tuzilishi bizni hayratga soladi. Bu olamning tasodif natijasida vujudga kelgan, degan har qanday fikrni puchga chiqaradi. U yaratilishning mukammal va nozik tartibda o‘lchab joylashtirilganini ko‘rsatadi; inson bilimi koinotning bepoyon bir sohasini ham to‘liq anglashga ojiz. Har bir ilmiy yutuq bilan olam va uning tabiiy qonunlaridagi uyg‘unlik va muvozanatning yangi qirralari kashf etilmoqda. Natijada biz bu go‘zal so‘zning ma’nosini yanada chuqurroq his qilamiz: "U hamma narsani yaratdi va ularni aniq miqdorlar bilan belgilab qo‘ydi." Bu yerda dunyomizning yaratilishida kuzatilgan nozik o‘lchovlarni ta’kidlovchi ba’zi ilmiy faktlarni keltirish foydalidir. A.C. Morrison yozadi:
The nature of the universe, its make up and constitution fill us with wonder. It makes nonsense of any suggestion that the universe came into being by chance. It demonstrates the meticulous and detailed proportioning of creation, which human knowledge can hardly manage to fathom even in one area of the vast universe. With every scientific progress made, more aspects of the harmony and balance in the universe and its natural laws are discovered. Consequently, we can better appreciate the meaning of this wonderful statement: “It is He who has created all things and ordained them in due proportions.” It is useful to mention here some scientific facts that emphasize the fine proportions observed in the creation of our world. A.C. Morrison writes:
Shuni aytish kerakki, tabiatning bu sozlanishida shunday nozik mutanosiblik bo‘lgani ajoyib. Chunki agar yer qobig‘i o‘n fut qalinroq bo‘lganida, kislorod bo‘lmas edi, kislorodsiz esa hayvonot olami mavjud bo‘lishi mumkin emas; agar okean bir necha fut chuqurroq bo‘lganida, karbonat angidrid va kislorod so‘rilib ketar edi va quruqlik yuzasida o‘simlik hayoti mavjud bo‘la olmas edi... Agar atmosfera ancha yupqa bo‘lganida, hozir har kuni millionlab tashqi atmosferada yonib ketayotgan meteoritlarning ba’zilari yerning barcha qismlariga urilar edi. Ular soniyasiga olti milidan qirq miligacha tezlikda harakatlanadi va yonadigan har qanday narsani o‘t oldirar edi. Agar ular o‘q kabi sekin harakatlanganida, ularning hammasi yerga urilib, oqibatlari dahshatli bo‘lar edi. Insonga kelsak, o‘qning tezligidan to‘qqiz baravar tez harakatlanayotgan kichik meteoritning zarbasi uni o‘tayotgan issiqligi bilan bo‘laklarga ajratib yuborar edi. Atmosfera o‘simliklar uchun zarur bo‘lgan aktinik nurlarni o‘tkazish, bakteriyalarni o‘ldirish, vitaminlar hosil qilish va inson uzoq vaqt o‘zini ochiq qoldirmasa, unga zarar bermaslik uchun aynan yetarlicha qalin. Yerdan barcha davrlarda chiqqan, ko‘pchiligi zaharli bo‘lgan barcha gazsimon moddalarga qaramay, atmosfera amalda ifloslanmagan holda qoladi va inson hayoti uchun zarur bo‘lgan muvozanatli munosabatini o‘zgartirmasdan saqlaydi.
It is at least extraordinary that in this adjustment of nature there should have been such exquisite nicety. For, had the crust of the earth been ten feet thicker, there would be no oxygen, without which animal life is impossible; and had the ocean been a few feet deeper, carbon dioxide and oxygen would have been absorbed and vegetable life on the surface of the land could not exist... If the atmosphere had been much thinner, some of the meteors which are now burned in the outer atmosphere by the millions every day would strike all parts of the earth. They travel from six to forty miles a second and would set fire to every burnable object. If they travelled as slowly as a bullet, they would all hit the earth and the consequences would be dire. As for man, the impact of a tiny meteor travelling ninety times as fast as a bullet would tear him in pieces by the heat of its passage. The atmosphere is just thick enough to let in the actinic rays needed for vegetation and to kill bacteria, produce vitamins, and not harm man unless he exposes himself too long. In spite of all the gaseous emanations from the earth of all the ages, most of them poisonous, the atmosphere remains practically uncontaminated and unchanging in its balanced relationship necessary to man’s very existence.
Katta muvozanat g'ildiragi — bu dengiz, ulkan suv massasi bo'lib, undan hayot, oziq-ovqat, yomg'ir, mo''tadil iqlim, o'simliklar, hayvonlar va nihoyat insonning o'zi paydo bo'lgan.20
The great balance wheel is that vast mass of water, the sea, from which have come life, food, rain, temperate climate, plants, animals, and ultimately man himself.20
Agar atmosferaning 21 foizi o‘rniga 50 foiz yoki undan ko‘pi kislorod bo‘lsa, dunyodagi barcha yonuvchi moddalar shu darajada alangalanuvchan bo‘lib qolardiki, daraxtga urilgan birinchi chaqmoq o‘rmonni yondirib yuborardi, u esa deyarli portlab ketardi. Agar u 10
If, for instance, instead of 21 per cent oxygen were 50 per cent or more of the atmosphere, all combustible substances in the world would become inflammable to such an extent that the first stroke of lightning to hit a tree would ignite the forest, which would almost explode. If it were reduced to 10
…foiz yoki undan kam bo‘lsa ham, hayot asrlar davomida unga moslashib kelgan bo‘lishi mumkin edi, ammo insonga hozir shunchalik tanish bo‘lgan tsivilizatsiya elementlarining kamdan-kam qismi, masalan, olov, mavjud bo‘lar edi.21
per cent or less, life might through the ages have adjusted itself to it, but few of the elements of civilization now so familiar to man, such as fire, would be available.21
Qanchalik g'alati-ya, tabiatning shunday muvozanat tizimi borki, trilobitlar davridan beri hech bir hayvon, qanchalik yirtqich, qanchalik katta yoki qanchalik ayyor bo'lmasin, yer yuzida hukmronlik qila olmagan, ehtimol trilobitlar davrida ham bunday bo'lmagan. Faqat inson tabiatdagi bu muvozanatni buzdi: o'simliklar va hayvonlarni bir joydan ikkinchi joyga ko'chirish orqali u darhol og'ir jazoga duch keldi, ya'ni hayvon, hasharot va o'simlik zararkunandalarining paydo bo'lishi shu jazoning bir ko'rinishi bo'ldi.
How strange is the system of checks and balances which has prevented any animal, no matter how ferocious, how large, or subtle, from dominating the earth since the age of trilobites and probably not then. Man only has upset this balance of nature by moving plants and animals from place to place, and he has immediately paid a severe penalty in the development of animal, insect, and plant pests.
Ushbu muhim jihatni, ya'ni bu nazoratlarni insonning mavjudligi bilan bog'liq holda tan olish zarurligini aniq ko'rsatadigan yorqin misol quyidagicha. Ko'p yillar oldin Avstraliyada himoya devori sifatida kaktusning bir turi ekilgan edi. Avstraliyada bu kaktusning hasharotlardan iborat dushmanlari yo'q edi va u tez orada ulkan o'sishni boshladi. Kaktusning yurishi shu darajada davom etdiki, u taxminan Angliya hududiga teng maydonni qoplab oldi, aholini shaharlar va qishloqlardan siqib chiqardi hamda ularning fermalarini vayron qildi, natijada dehqonchilik qilish imkonsiz bo'lib qoldi. Odamlar o'ylab topgan hech bir vosita uning tarqalishini to'xtata olmadi.
A striking illustration which will point out specifically the importance of recognizing these checks in connection with the existence of man is the following fact. Many years ago a species of cactus was planted in Australia as a protective fence. The cactus had no insect enemies in Australia and soon began a prodigious growth. The march of the cactus persisted until it had covered an area approximately as great as England, crowded the inhabitants out of towns and villages, and destroyed their farms, making cultivation impossible. No device which the people discovered could stop its spread.
Avstraliya o‘simliklarning sokin, nazoratsiz va ilgarilab kelayotgan qo‘shinidan bosib olinish xavfi ostida edi. Entomologlar butun dunyo bo‘ylab izlab, nihoyat faqat kaktus bilan oziqlanadigan, boshqa hech narsa yemaydigan, erkin ko‘payadigan va Avstraliyada dushmanlari bo‘lmagan bir hasharotni topdilar. Shu hayvon o‘simlikni yengdi, bugun esa kaktus zararkunandasi chekinib ketdi, u bilan birga hasharotlarning deyarli hammasi ham ketdi, faqat kaktusni doimiy ravishda nazorat ostida ushlab turish uchun yetarli bo‘lgan himoyaviy qoldiq qoldi.
Australia was in danger of being overwhelmed by a silent, uncontrollable, advancing army of vegetation. The entomologists scoured the world and finally found an insect which lived exclusively on cactus, would eat nothing else, would breed freely, and which had no enemies in Australia. Here the animal conquered the vegetation and today the cactus pest has retreated, and with it all but a small protective residue of the insects, enough to hold the cactus in check forever.
Cheklovlar va muvozanat mexanizmlari ta'minlangan va doimiy ravishda samarali bo'lib kelmoqda. Nega bezgak chivini yer yuzini shunchalik egallab olmagan ki, bizning ajdodlarimiz asrlar davomida halok bo'lmagan yoki unga chidamli bo'lib qolmagan? Xuddi shunday gapni sariq isitma chivini haqida ham aytish mumkin, u bir mavsum davomida Nyu-York gacha shimolda yashagan. Arktikada chivinlar ko'p. Nega tsetse pashshasi tropik muhitdan boshqa joyda yashashga moslashib, insoniyatni yo'q qilmagan? Kishi faqat vabolarni va kecha-yaqingacha insoniyat himoyasiz bo'lgan halokatli mikroblarni eslashi, hamda hayvon sifatida insonning sanitariya haqida bilimi yo'qligini hisobga olishi kifoya, shunda uning qanchalik ajoyib tarzda saqlanib qolganini tushunadi...
The checks and balances have been provided, and have been persistently effective. Why has not the malarial mosquito so dominated the earth that our ancestors through the ages have not either died or become immune? The same may be said of the yellow fever mosquito, which lived one season as far north as New York. Mosquitoes are plentiful in the Arctic. Why has not the tsetse fly evolved so that he would live in other than his tropical surroundings and wipe out the human race? One has but to mention the plagues and the deadly germs against which man has had no protection until yesterday, and his total lack of knowledge of sanitation as an animal, to understand how wonderful has been his preservation...
Hasharotlarda odamda bo'lgani kabi o'pka yo'q, ular nafas olishni nay shaklidagi naychalar orqali amalga oshiradi.
The insects have no lungs such as man possesses, but breathe through tubes.
Hasharotlar katta bo‘lganda, nafas trubkalari tana hajmining o‘sishiga mos ravishda o‘sa olmaydi. Shuning uchun hech qachon bir necha dyuym uzunlikdan va biroz uzunroq qanot yoyilmasidan oshadigan hasharot bo‘lmagan. Ularning tuzilish mexanizmi va nafas olish usuli tufayli hech qachon katta hajmdagi hasharot bo‘la olmagan. Hasharotlarning o‘sishidagi bu chegara ularni nazorat ostida ushlab turgan va ularning dunyo ustidan hukmronlik qilishiga yo‘l qo‘ymagan. Agar bu jismoniy cheklov ta’minlanmagan bo‘lsa, inson mavjud bo‘la olmas edi. Tasavvur qiling: birlamchi odam sherdek katta shoxona yoki xuddi shunday katta o‘rgimchak bilan uchrashadi.
When insects grow large the tubes cannot grow in relation to the increasing size of the body of the insect. Hence there never has been an insect more than inches long and a little longer wing spread. Because of the mechanism of their structure and their method of breathing, there never could be an insect of great size. This limit in their growth held all insects in check and prevented them from dominating the world. If this physical check had not been provided, man could not exist. Imagine a primitive man meeting a hornet as big as a lion or a spider equally large.
Hayvonlar fiziologiyasidagi boshqa ko'plab ajoyib moslashuvlar haqida kam narsa aytilgan, ular bo'lmasa hech bir hayvon, aslida esa hech bir o'simlik ham mavjud bo'lib tura olmas edi. 22
Little has been said regarding the many other marvellous adjustments in the physiology of animals, without which no animal, or indeed vegetable, could continue to exist. 22
Shunday qilib, kundan-kunga inson bilimi har bir mavjudotga o‘lchov, nisbat va muvozanat beradigan murakkab tizimning yanada ko‘proq qirralarini ochib bermoqda. Bunday ortib borayotgan bilim bilan biz Qur’oni Karimning quyidagi so‘zlarining ahamiyatini yanada yaxshiroq anglaymiz: “Har narsani yaratgan va uni muayyan o‘lchov bilan belgilagan Zotdir”. (2-oyat)
Thus, day by day, human knowledge uncovers more and more of the elaborate system that gives every creature their measure, proportion and balance. With such increased knowledge we appreciate even better the significance of the Qur’ānic statement: “It is He who has created all things and ordained them in due proportions.” (Verse 2)
Payg'ambar zamonidagi kofirlar bularning hech birini tushunmas edilar. Shu sababli ular kufrlarida davom etdilar. "Holbuki, ba'zilar Undan boshqa, hech narsa yarata olmaydigan, o'zlari esa yaratilgan xudolarga sig'inadilar, ular o'zlariga zarar keltira olmaydi yoki foyda keltira olmaydi, o'lim, hayot yoki qayta tirilish ustidan hech qanday kuchga ega emaslar." (3-oyat)
The unbelievers at the time of the Prophet did not understand any of this. Hence they persisted with their unbelief. “Yet, some choose to worship, instead of Him, deities that cannot create anything but are themselves created, and have it not in their power to avert harm from, or bring benefit to, themselves, and have no power over death, life or resurrection.” (Verse 3)
Ularning soxta ilohlari ilohiylikning eng muhim sifatlaridan mahrumdir.
Their false deities are deprived of the most essential characteristics of Godhead.
Demak, ular “hech narsa yarata olmaydi”, holbuki Xudo hamma narsani yaratgan, soxta ilohlar esa “o‘zlari yaratilgandir”. Ularning xizmatkorlari ularni yasaydi, ya’ni yasaydi degani: agar bular haykal yoki butlar bo‘lsa, ular ularni yasaydi; agar farishtalar, shaytonlar, odamlar yoki Xudo yaratgan boshqa biror narsa bo‘lsa, unda Xudo ularni vujudga keltirgani ma’nosida yaratadi. Bundan tashqari, ular “o‘zlariga zarar yetkazishni yoki foyda keltirishni qo‘lidan kelmaydi”, boshqalarga esa gap yo‘q. Ўzига foyda keltira olmaydigan kishi zarar yetkazishi mumkin, lekin bu ham bunday soxta ilohlarning qo‘lidan kelmaydi. Shu sababli, bu eng oson ish sifatida birinchi o‘ringa qo‘yilgan, so‘ngra faqat Xudoga xos bo‘lgan boshqa sifatlar zikr etilgan: ular “o‘lim, hayot va qayta tirilish ustidan hech qanday hokimiyatga ega emas”. Agar bu ilohlar jonzotni o‘ldira olmasa, o‘lgan narsani tiriltira olmasa yoki o‘limdan keyin kimnidir qayta tiriltira olmasa, ular Xudolikning qanday xususiyatiga ega bo‘lishi mumkin? Bu butparastlar bunday mavjudotlarga ilohiylikni qanday isnod qilishlari mumkin?
Thus, they “cannot create anything,” while God has created everything, and false deities “are themselves created.” Their servants create them in the sense that they make them, if they are statues or idols, while if they are angels, devils, humans or some other object of God’s making, then God creates them, in the sense of bringing them into existence. Furthermore, they “have it not in their power to avert harm from, or bring benefit to, themselves,” let alone doing so to others. Someone who might not be able to bring himself benefit may still be able to cause harm, but even this is out of the hands of such false deities. Hence, this is mentioned first as the easiest thing to do, then it is followed by other qualities that only God can have: they “have no power over death, life or resurrection.” If these deities cannot cause a living thing to die, or bring to life anything dead, or bring someone to life after death, what characteristic of Godhead could they have? How could these idolaters ascribe divinity to such beings?
Haqiqatdan shu qadar uzoqlashib ketish holiki, ular Payg'ambarga nisbatan shunday g'alati da'volar qilayotganlarida hayron qolmaslik kerak. Ularning Alloh (?) ga nisbatan qilgan da'volari esa yanada g'alati va yanada beandoza bo'lib, ... (see below)
Correction, following the rules (the original says "God", so I use the Uzbek word for God, and I add ﷺ after each mention of the Prophet):
Haqiqatdan shunchalik uzoqlashib ketish natijasida ular Payg'ambar ﷺ ga nisbatan g'ayritabiiy da'volar qilishlari ajablanarli emas. Ularning Xudoga nisbatan qilgan da'volari esa yanada g'alati va yanada bema'nidir. Insonning, Xudo uni ham, koinotdagi barcha narsalarni ham yaratgan bo'lsa-da, Unga sherik borligini da'vo qilishidan yomonroq nima bo'lishi mumkin?
Payg'ambar ﷺ dan so'rashdi: "Eng katta gunoh qaysi?" U zot javob berdilar: "Seni yaratgan Zotga sherik keltirishingdir." [Related by al-Bukhārī and Muslim]
It is a case of straying so far from the truth that it is not surprising that they make singular claims against the Prophet. Their claims against God are even more singular and more impudent. Could there he anything worse than that a human being should claim that God has partners when it is God who has created him as well as everything else in the universe? The Prophet was asked: “Which is the most cardinal sin?” His reply was: “That you should claim that God has equals, when it is He who has created you.” [Related by al-Bukhārī and Muslim]