Bizga uchrashishdan umid qilmaganlar aytadilar: «Nega bizga farishtalar tushirilmagan yoki nega biz Robbimizni ko‘rmaymiz?» Darhaqiqat, ular o‘zlarini juda katta tutdilar va haddan tashqari takabbur bo‘ldilar. Ular farishtalarni ko‘radigan kunda, gunohkorlarga o‘sha kuni hech qanday xushxabar bo‘lmaydi va ular: «Qat’iy man etilgan to‘siq!» deydilar. Biz ularning qilgan har qanday amallariga yuzlanamiz va ularni tarqalgan changga aylantiramiz. O‘sha kuni jannatga loyiq bo‘lganlar eng yaxshi manzil va eng go‘zal dam olish joyi bilan sharaflanadilar. O‘sha kuni osmon bulutlar bilan yorilib ketadi va farishtalar [saf-saf bo‘lib] tushiriladi.
Those who entertain no hope of meeting Us say: ‘Why have no angels been sent down to us?’ – or, ‘Why do we not see our Lord?’ Indeed, they are far too proud of themselves and they have been insolently overbearing. On the day when they shall see the angels, the sinners will receive no happy news then, and they will say: ‘a forbidding ban!’ We shall turn to whatever deeds they have done, and We shall transform it all into scattered dust. On that day, those destined for paradise will be graced with the best of abodes and the fairest place of repose. On the day when the skies shall be rent asunder with clouds, and the angels shall be sent down [in ranks].
O'sha kuni haqiqiy hukmronlik faqat Eng Mehribon Zotga tegishli bo'ladi. Bu kun kofirlar uchun og'ir qiyinchilik kuni bo'ladi. O'sha kuni zolim qo'llarini tishlab: "Keni edi, men Rasul ko'rsatgan yo'lni tutganimda! Voy menga! Keni edi, falonchini do'st qilib olmaganimda! U meni Zikr (Qur'on) menga kelganidan keyin adashtirdi!" deydi. Shayton esa insonga doim xiyonat qiluvchidir. (21–29-oyatlar)
On that day, true sovereignty belongs to the Most Merciful [alone]. It will be a day of dire distress for the unbelievers. On that day the wrongdoer will bite his hands and say: ‘Would that I had followed the path shown to me by the Messenger. Oh, woe is me! Would that I had never taken so- and-so for a friend! He surely led me astray from the Reminder after it had come to me!’ Satan is ever treacherous to man. (Verses 21- 29)
Kofirlar Xudoga uchrashishni umid qilmaydilar. Bu shuni anglatadiki, ular bunday uchrashuvni kutmaydilar va o'zlarining oldingi xatti-harakatlarini belgilashda uni hisobga olmaydilar. Ularning qalbida Xudo oldida hech qanday hayrat-qo'rquv yo'q. Shu sababli ular, Xudoga uchrashishni kutgan hech kim aytishga yo'l qo'ymaydigan so'zlarni aytishga tayyor turadilar. "Bizning huzurimizga kelishni umid qilmaganlar aytadilar: Nega bizga farishtalar tushirilmagan yoki nega biz Robbimizni ko'rmaymiz?" (21-oyat)
The unbelievers do not hope to meet God. This means that they do not expect such a meeting and do not take it into account so as to determine their prior behaviour. In their hearts they do not feel any awe of God. Hence, they are ready to make utterances that no one who expects to meet God would entertain. “Those who entertain no hope of meeting Us say: Why have no angels been sent down to us? – or, Why do we not see our Lord?” (Verse 21)
Ular Xudoning Elchisi inson bo‘lishi mumkin emas, deb mulohaza qilishdi. Ular, agar bu xabarning haqiqatiga guvohlik beruvchi farishtalar yuborilmasa, unga ishonmasliklarini talab qilishdi. Yana bir talablari shu bo‘ldiki, Xudoga ishonishlari uchun Uni ko‘rishlari kerak edi. Bunday kibr-havo ularning Xudoni va Uning sifatlarini inkor etishga olib keladigan, Unga munosib hurmat ko‘rsatmaslikdan kelib chiqqan johillikdan dalolat beradi. Ular kim bo‘libdiki, bunday kibrli talablarni qo‘yishadi? Ular Yaratgan Xudo Taolo oldida nima ekan? Xudoning hukmronligida ular havoda maqsadsiz suzib yuruvchi zarrachadan boshqa narsa emas, faqat Unga ishonish orqali Unga bog‘lanib, Undan kuch olmasalar. Shuning uchun ushbu oyatda ularga berilgan javob ularning kibrli munosabatining manbaini ko‘rsatadi: “Albatta, ular o‘zlarini juda katta tutdilar va haddan oshgan kibrga berildilar.” (21-oyat)
They considered it unreasonable that God’s Messenger should be a man. They demanded that angels be sent to them testifying to the truth of the message in order for them to believe in it. An alternative demand they made was that they should see God, so as to believe in Him. Such an overbearing attitude betrays the sort of ignorance associated with denying God and His attributes, having no proper esteem for Him. Who are they to make such overbearing demands? What are they in comparison with God Almighty? In God’s dominion, they are no more than a particle floating aimlessly in the air, unless they establish a bond between them and God through believing in Him, deriving their strength from Him. Hence, the reply given them in the same verse shows the source of their overbearing attitude: “Indeed, they are far too proud of themselves and they have been insolently overbearing.” (Verse 21)
Ular o'zlarini ortiqcha katta tutdilar, mag'rurlandilar, kibrga berilib, takabburlik va manmanlik qildilar. Bularning barchasi ularni katta gunohga boshladi. Ularning asosiy ishi kibr bo'lib qoldi, shu sababli ular boshqa narsalarga va qadriyatlarga to'g'ri baho bermay qo'ydilar. Ular o'zlarini juda buyuk deb o'ylaydilar yoki koinotning xo'jayinlari deb hisoblaydilar, shuning uchun Allohga iymon keltirishlari uchun Alloh ularning oldida o'zi shaxsan namoyon bo'lishi kerak, deb da'vo qiladilar.
They have given themselves airs and graces, become conceited, proud and haughty. All of which has led them to great transgression. Their pride is their main preoccupation, which means that they no longer give proper estimation to other things and values. They think themselves too great, or masters of the universe who deserve that God should appear before them in person so that they can believe in Him.
Ularga, ular talab qilgan narsalarning eng yengili bo'lgan — farishtalarni ko'rganda ularni kutayotgan dahshatli oqibat haqida xabar berilganda, ularga achchiq kinoya bilan javob beriladi. Chunki ular farishtalarni faqat juda og'ir va qiyin kunda ko'radilar — o'sha kunda ularga chidab bo'lmas va qochib bo'lmas azob berilishi taqdir qilingan. Bu — yomon amallar jazolanadigan Hisob kuni.
"Ular farishtalarni ko'radigan kuni, gunohkorlarga o'sha kuni hech qanday xushxabar berilmaydi va ular: «Qat'iy man etilgan!» deydilar." (22-oyat)
A truly sarcastic reply is given to them as they are informed of the terrible eventuality awaiting them when they see the angels, which is the less overbearing of their demands. For they will only see the angels on a very hard and difficult day on which they will be destined to receive unbearable and inescapable suffering. That is the Day of Reckoning when evil deeds are punished. “On the day when they shall see the angels, the sinners will receive no happy news then, and they will say: ‘a forbidding ban!’” (Verse 22)
Bu shunday kun bo‘ladiki, ularning iltimosi ijobat etiladi: "Ular farishtalarni ko‘radigan kunda". O‘sha kuni gunohkorlarga hech qanday xushxabar berilmaydi, chunki ularni azob kutmoqda. Ularning so‘ragan narsasining oqibati qanday dahshatli!
Ular: "Mutlaqo man qilingan to‘siq!" deydilar. Bu ibora arablar tomonidan yomonlikni va dushmanlarni qaytarish uchun aytilar edi. Bu dushmanlarni haydab yuborishni va yuz berishi mumkin bo‘lgan har qanday zararni oldini olishni umid qiladigan bir xil iltijo turi edi. Ular o‘sha kuni odatiy odat tufayli bu so‘zni aytadilar, chunki butun voqea ularni hayratga soladi. Ammo o‘sha kuni ularning so‘zlari ularga nima foyda keltira oladi?
This is the day when their suggestion is granted, “On the day when they shall see the angels”. No good news is given to the sinners on that day, for their punishment awaits them. How terrible is the fulfilment of their request! This is when they say, a forbidding ban!’ This phrase used to be said by the Arabs to avert evil and enemies. It is a sort of appeal which hopes to drive enemies away and avoid any harm that might ensue. They utter it on that day by force of habit, because the whole thing comes as a surprise. But what will their words avail them of on that day?
“Biz ular qilgan har qanday amallarga yuzlanamiz va ularning hammasini tarqalib ketgan chang qilib yuboramiz.” (23-oyat) Bularning hammasi bir lahzada yuz beradi. Tasvirlangan harakatni xayolimiz batafsil kuzatadi: amallar ko‘tarilib, havoga otilayotganday tuyuladi. Bir zumda, bu dunyoda qilgan barcha yaxshi ishlari tarqalib ketgan chang kabi qoladi, chunki ular imonga asoslanmagan edi. Iymon odamlarning qalblari bilan Alloh o‘rtasida bog‘lanish o‘rnatadi va yaxshi amallarni hayot tarziga aylantiradi, ular chuqur mulohaza bilan, ataylab tanlanadi, o‘tkinchi havas yoki birdan paydo bo‘lgan hissiyot ta’siriga ko‘ra emas. Mo‘minlarda yaxshi amallar hech qachon aniq uslub va ravshan maqsadga ega bo‘lmagan yakka harakat darajasiga tushib qolmaydi.
“We shall turn to whatever deeds they have done, and We shall transform it all into scattered dust.” (Verse 23) It all happens in a brief moment. Our imagination follows the motion described in detail, with actions being raised and thrown up in the air. In no time, all good works they did in this present life are left like scattered dust, because they were not based on faith. Faith establishes a bond between people’s hearts and God, and makes good works a way of life, chosen on purpose with due reflection, not in response to a fleeting whim or sudden impulse. With believers, good works are never reduced to the sort of single action that does not reflect a well defined method and clear objective.
Islomga ko‘ra, insonning hayoti va amallari olamga hamda uning mavjudligini boshqaruvchi qonunga chambarchas bog‘liqdir; bu qonun esa olamning barcha narsalarini, jumladan insonni va uning hayotdagi barcha faoliyatini Allohga emas, balki Xudoga bog‘laydi. Inson hayoti olamga bog‘lovchi markaziy aloqadan ajralganda, u o‘zini adashgan, ta’sirsiz holda topadi va uning mehnatiga hech qanday qiymat berilmaydi. Darhaqiqat, uning amallari yo‘q hukmiga tushib qoladi. Insonni Rabbisiga bog‘lab, amallariga qiymat beradigan va ularni olamning umumiy tizimida e’tiborli qiladigan narsa imondir.
According to Islam, man’s life and action are closely related to the universe and the law that governs its existence and binds it all to God, including man and all his activities in life. When man’s life is separated from its central access that relates it to the universe, he finds himself lost, without influence and with no value attached to his work. Indeed his actions become non-existent. It is faith that binds man to his Lord, adding value to his actions and giving them credit in the overall system of the universe.
Shunday qilib, kofirlarning amallari o‘lik holga keltiriladi va ularning o‘limi juda aniq bir tasvirda ko‘rsatiladi: “Biz ularning qilgan amallariga yuzlanamiz va ularni tarqalib ketgan chang qilib yuboramiz.” (23-oyat)
Hence, the works of the unbelievers are thus made to die, and their death is shown in a highly tangible image: “We shall turn to whatever deeds they have done, and We shall transform it all into scattered dust.” (Verse 23)
Boshqa tomonda biz imonlilarni topamiz, ular jannatda yashaydilar, va bu butunlay qarama-qarshi surat: “O'sha kuni jannat ahllari eng yaxshi maskan va eng go'zal dam olish joyi bilan sharaflanadilar.” (24-oyat) Ular o'rnashib olgan, o'z farovonligidan bahramand bo'ladilar. Bu o'rnashib olish hissi qarama-qarshi suratdagi sochilib yotgan changga qarama-qarshidir, imonlilarning xotirjamligi esa kofirlarning qo'rquviga qarama-qarshidir, ular esa tashvishli duo qilishga majbur bo'ladilar.
On the other side we find the believers, who dwell in heaven, in a perfectly contrasting image: “On that day, those destined for paradise will be graced with the best of abodes and the fairest place of repose.” (Verse 24) They are well settled, enjoying their comfort. This feeling of settlement contrasts with the scattered dust in the opposite image, and the reassurance felt by the believers contrasts with the fear of the unbelievers that obliges them to make a worried prayer.
Kofirlar ham Xudo va farishtalarning bulutlar uchida ularning oldida paydo bo'lishini taklif qilar edilar. Bunday takliflar, ehtimol, Xudoning bulut yoki olov ustunida Oʻzini namoyon qilishi haqidagi yahudiy rivoyatlarining ta'siridan dalolat beradi.
The unbelievers also used to suggest that God and the angels should appear before them on the tops of clouds. Such suggestions perhaps show the influence of Jewish legends speaking of God revealing Himself over a cloud or a column of fire.
Shunday ekan, Qur’on ularning farishtalarni ko‘rish talabi ijobat etilgan kunning boshqa bir manzarasini ko‘rsatadi: “O‘sha kuni osmon bulutlar bilan yorilib ketadi va farishtalar saf-saf qilib tushiriladi. O‘sha kuni haqiqiy hukmronlik faqat Rahmoni bo‘lgan Allohnikidir.” (25-26-oyatlar)
Therefore, the Qur’ān shows another image of the day when their request to see angels is granted: “On the day when the skies shall be rent asunder with clouds, and the angels shall be sent down [in ranks]. On that day, true sovereignty belongs to the Most Merciful [alone].” (Verses 25-26)
Bu oyat va Qur’ondagi boshqa ko‘plab oyatlar shuni aniq ko‘rsatadiki, o‘sha kunda koinotning barcha qismlarini, shu jumladan barcha osmon jismlarini boshqarib turgan tizimning butunlay barbod bo‘lishiga olib keladigan keng ko‘lamli samoviy hodisalar yuz beradi. Bunday tang vaziyat bu dunyoning oxirini bildiradi. Bu tang vaziyat faqat yer bilan chegaralanmaydi, balki sayyoralar, yulduzlar, quyosh tizimlari va galaktikalarni ham o‘z ichiga oladi. Turli suralarda tasvirlangan bu tang vaziyatning ayrim jihatlariga nazar tashlash foydali: “Quyosh o‘ralib qorong‘ilashganda, yulduzlar tushib tarqalganda, tog‘lar harakatga keltirilganda... dengizlar alanga qilinganda.” (81: 1-3)
This verse, and many others in the Qur’ān, make it clear that that day will witness far-reaching celestial events indicating a complete collapse of the system that controls all parts of the universe, including all celestial bodies. Such an upheaval indicates the end of this world. This upheaval is not limited to the earth, but includes planets, stars, solar systems and galaxies. It is useful to look at some aspects of this upheaval as described in different sūrahs: “When the sun is darkened, when the stars fall and disperse, when the mountains are made to move away... when the seas are set alight.” (81: 1-3
6) "Osmon yorilib ketganda, yulduzlar tarqalib ketganda, dengizlar portlatilganda, qabrlar ag'darilib tashlanganda." (82: 1-4)
"Osmon yorilib ketganda, o'z Rabbiga haqiqiy itoat bilan bo'ysunganda; yer cho'zilib, ichidagi hamma narsani tashlab, bo'shab qolganda, o'z Rabbiga haqiqiy itoat bilan bo'ysunganda!" (84: 1-5)
"Osmon yorilib ketib, yonayotgan moydek qizarib ketganda." (55: 37)
"Yer qattiq silkintirilganda, tog'lar ezilib, sochilgan chang kabi bo'lib qolganda." (56: 4-6)
and 6) “When the sky is cleft asunder, when the stars are scattered, when the oceans are made to explode, when the graves are hurled about.” (82: 1-4) “When the sky is rent asunder, obeying her Lord in true submission; when the earth is stretched out and casts forth all that is within her and becomes empty, obeying her Lord in true submission!” (84: 1-5) “When the sky is rent asunder and becomes red like burning oil.” (55: 37) “When the earth is severely shaken, and when the mountains crumble away, so as to become like scattered dust.” (56: 4-6)
“Qachonki surur bir marta chalinadi, yer va tog'lar ko'tarilib, bir zarb bilan maydalanadi! O'sha kuni yuz beradigan narsa yuz beradi; osmon yorilib ketadi, chunki o'sha kuni u zaif bo'lib qoladi.” ({69:13-16})
“O'sha kunda osmon erigan qo'rg'oshinday bo'ladi, tog'lar esa jun parchalariday bo'ladi.” ({70:8-9})
“Yer o'zining so'nggi zilzilasi bilan silkinganda, yer o'z yukini tashlab yuborganda.” ({99:1-2})
“O'sha kun odamlar tarqalgan kapalaklarday, tog'lar esa cho'zilgan junday bo'ladi.” ({101:4-5})
“Kutib turing, osmon odamlarning hammasini o'rab oladigan, aniq ko'rsatadigan tutun keltiradigan kunni. ‘Bu azob nechog'lik og'ir!’” ({44:10-11})
“Yer va tog'lar larzaga keladigan, tog'lar esa harakatdagi qum uyumiga aylanadigan kunda.” ({73:14})
“O'sha kuni osmon yorilib ketadi.” ({73:18})
“Yer tekis qilib yasi tekislanganda.” ({89:21})
“Har bir ko'z hayratga tushganda, oy xiralashganda, quyosh va oy bir-biriga yaqinlashtirilganda.” ({75:7-9})
“Yulduzlar o'chirilganda, osmon yorilib ketganda, tog'lar chang kabi sochilganda.” ({77:8-10})
“When the trumpet is blown with a single blast, and the earth and the mountains are lifted up and crushed with a single stroke! Then that which must come to pass will on that day have come to pass; and the sky will be rent asunder – for, frail will it have become on that day.” (69: 13-16) “On a day when the sky will be like molten lead, and the mountains will be like tufts of wool.” (70: 8-9) “When the earth is rocked by her [final] earthquake, when the earth shakes off her burdens.” (99: 1-2) “The day when people will be like scattered moths, and the mountains like tufts of carded wool.” (101: 4-5) “Wait, then, for the day when the skies shall bring forth a pall of smoke which will make obvious [the approach of the Last Hour], enveloping all mankind. ‘Grievous is this suffering!” (44: 10-11) “On the day when the earth and the mountains will be convulsed, and the mountains will become like a sand-dune on the move.” (73: 14) “On that day, the skies shall be rent asunder.” (73: 18) “When the earth is systematically levelled down.” (89: 21) “When every eye is dazzled, and the moon darkens, and the sun and the moon are brought together.” (75: 7-9) “When the stars are effaced, and when the sky is rent asunder, and when the mountains are scattered like dust.” (77: 8-10)
“Ular sizdan tog‘lar haqida so‘raydilar. Ayting: Parvardigorim ularni yiroq-yiroq qilib sochib yuboradi va yerni tekis va yalang‘och qoldiradi, unda hech qanday egrilik va notekislik ko‘rinmaydi.” (20: 105-107) “Siz mustahkam deb hisoblagan tog‘larni ko‘rasiz, ular bulutlar o‘tib ketgani kabi o‘tib ketadi.” (27: 88) “Bir kuni Biz tog‘larni harakatga keltiramiz va siz yerni bo‘m-bo‘sh va yalang‘och ko‘rasiz.” (18: 47)
“They ask you about the mountains. Say: My Lord will scatter them far and wide, and leave the earth level and bare, with no curves or ruggedness to be seen.” (20: 105-107) “You will see the mountains, which you deem so firm, pass away as clouds pass away.” (27: 88) “One day We shall cause the mountains to move and you will see the earth void and bare.” (18: 47)
“Yer boshqa yerga aylantirilgan, osmonlar ham (boshqacha qilib o‘zgartirilgan) kuni.” (14:
“On the day when the earth shall be changed into another earth, as shall be the heavens.” (14:
48) "O‘sha Kuni Biz osmonlarni xuddi yozuv varaqini o‘ragandek o‘raymiz." (21: 104)
48) “On that Day We shall roll up the heavens like a scroll of parchment.” (21: 104)
Ushbu oyatlarning barchasi bizning dunyomiz dahshatli oxiriga yetishini ko'rsatadi: yer kuchli larzaga kelib silkinadi, tog'lar esa chang kabi sochilib ketadi. Dengizlar yonib ketadi yoki portlatiladi — ya bo'lmasa, yuz beradigan tang'alanish natijasida ularning suvi to'lib toshadi, yoki ularning molekulalari portlab, olovga aylanadi. Yulduzlar xiralashadi, osmon yorilib ketadi va sayyoralar sochilib ketadi. Masofalar chalkashib ketadi, chunki quyosh bilan oy birlashtiriladi.
All these verses indicate that our world will come to a fearful end characterized by a violent shake-up of the earth, while the mountains will be scattered like dust. The seas will be set alight, or made to explode, either by being overfull as a result of the upheaval taking place or its molecules will explode and turn into fire. The stars will be darkened, the sky rent asunder and the planets scattered. Distances will be confused as the sun and the moon will be brought together.
Osmon bir payt tutun kabi bo‘lib qoladi, boshqa payt esa alanga olib, qizil tusga kiradi. Bu hech narsani o‘z joyida qoldirmaydigan dahshatli voqeadir.
The sky will look like smoke at one time and alight and red at another. It is a fearful event that leaves nothing in place.