Ushbu parchada Xudoning borligiga guvohlik beradigan koinotdagi buyuk mo''jizalar va Uning barcha voqealarni boshqarish hamda yuritish uchun o‘rnatgan yagona tizimi haqida so‘z boradi. U Payg‘ambarga bu belgilarni diqqat bilan kuzatishga va ular bilan muloqotga kirishga buyuradi. Bunday muloqot, ayniqsa ochiq qalb va ongli fikr bilan qilinganda, kofirlar keltirgan azob-uqubatlarning qolgan izlarini bartaraf etish uchun yetarlidir. U kofirlarning makr-hiylalari va adovatlari ahamiyatsiz bo‘lib qoladigan buyuk ufqlarga nazar soladi.

This passage concentrates on some of the great wonders in the universe that testify to God’s existence and the unique system He has put in place to control and conduct everything that happens. It directs the Prophet to look carefully at these signs and interact with them. Such interaction, particularly when it is done with an open heart and mind, is sufficient to redress any lingering effects of the hardship caused by the unbelievers. He will be looking at the great horizons against which the unbelievers’ schemes and hostilities are reduced to insignificance.

Qur’on doimo insonlarning qalbi va aqlini olamda ko‘rgan narsalari ustida tafakkur qilishga va ular bilan o‘zaro munosabatga kirishga yo‘naltiradi. Shunda ular ko‘rgan, eshitgan va his qilgan har bir narsada Allohning qudrat qo‘lining ishini tanib oladilar. Ular Xudoning ishi orqali Unga bo‘lgan bog‘lanishlarini mustahkamlaydigan ko‘p narsalar ustida fikr yuritadilar.

The Qur’ān always directs people’s hearts and minds to reflect on, and interact with, what they see in the universe. They will then recognize the work of God’s hand in all that they see, hear and feel. They will have much to reflect upon which will strengthen their bond with God through His work.

Inson koinotda ochiq qalb va ongli, uyg'oq ruh bilan yashaganida, uning hayoti bu dunyoning mayda tashvishlaridan ustun turadi. Har bir lahzada u o'zini o'rab turgan koinotning o'z dunyosidan ancha katta va buyukroq ekanini his qiladi; u ko'rgan va his qilgan hamma narsa bir xil irodadan paydo bo'lganini, bir xil qonunga bo'ysunishini va yagona Yaratuvchiga itoat etishini anglaydi. U o'zining ham Xudoga bo'ysunuvchi sanoqsiz mavjudotlardan biri ekanini tushunadi va ko'rgan, eshitgan hamda his qilgan har bir narsada Xudoning qudratli qo'li namoyon ekanini ko'radi.

When man lives in the universe with an open heart and mind, and an alert soul, his life rises above the petty concerns of this world. His sense of life is heightened as he feels, at every moment, that the universe around him is much larger and greater than his own world, while all that he sees and feels comes into being through one and the same will, are subject to the same law, and submit to One Creator. He will realize that he is but one of countless creatures that submit to God, and that God’s hand is visible in all that he sees, hears and feels.

Rabbingizning soyani qanday cho'zganini ko'rmaysizmi? Agar xohlaganida, uni harakatsiz qilib qo'yishi mumkin edi. Keyin esa Biz quyoshni unga yo'lboshchi qildik.

Do you not see how your Lord causes the shadow to lengthen when, had He so willed, He could have indeed made it stand still? But then We have made the sun its guide.

Va shunday qilib, Biz uni asta-sekin O‘zimizga tortib olamiz. (Oyatlar 45-46)

And then, little by little, We draw it in towards Ourselves. (Verses 45-46)

Ushbu soya va soyaning tasviri charchagan, tashvishli qalbga tinchlik, dam olish va xavfsizlik hissini beradi, xuddi g‘am-alamni artib, tasalli va quvvat beruvchi mehribon, nozik bir qo‘ldek. Bu Alloh Taolo Payg‘ambarni, kofirlarning masxarasi va qarshiliklariga duch kelgan holda, soyaga nazar solishga yo‘naltirganining maqsadimi? Makkada Payg‘ambar ﷺ qat’iy qarshilik va yovuz rejalar bilan to‘qnashgan og‘ir kurashda o‘tkazgan paytida, kofirlarning ulkan ko‘pchiligi qarshisida faqat oz sonli mo‘minlar uning yonida turgan holda, uning qalbi yukni haddan tashqari og‘ir his qilgan bo‘lishi kerak. Bundan tashqari, unga jismoniy hujumga javob qaytarish yoki dushmanona masxaraga qarshi turish ham ruxsat etilmagan edi. Bunday tashvishli muhitda Muhammad ﷺ ga Qur’on oyatlari hamdard malham, tinchlantiruvchi soya va mehribon ne’mat sifatida nozil qilindi. Ular qat’iy inkor va qarshilik ichida unga madad berdi. Soya, ayniqsa issiq cho‘l fonida qaralganda, butun suranining mehr va baraka bilan to‘la ruhiga to‘liq mos keladigan tasvirni beradi.

This image of shadow and shade imparts to a troubled and tired soul a feeling of comfort, relaxation and security, as if it is a gentle, compassionate hand that wipes away pain and worry, giving comfort and energy. is this God’s purpose as He directs the Prophet, who has suffered the unbelievers’ ridicule and opposition, to contemplate the shadow? In the tough battle the Prophet went through in Makkah, facing determined opposition and wicked scheming, his soul must have felt the burden too heavy, with only a small number of believers supporting him against the overwhelming majority of unbelievers. Not only so, but he was not then even allowed to retaliate against physical aggression or repel hostile ridicule. In this troubled atmosphere passages of the Qur’ān were revealed to Muhammad (peace be upon him) to serve as a healing balsam, a relaxing shade and kind blessing. It provided him with support in the midst of determined denial and opposition. Shade, particularly when considered against a hot desert background, gives an image that is in complete harmony with the whole atmosphere of the sūrah that is full of compassion and blessings.

Sura shuni ko'rsatadiki, soyani Xudoyning qo'li yumshoq tarzda cho'zadi, so'ngra u qisqaradi: "Rabbingiz soyani qanday cho'zganini ko'rmadingizmi?" (45-oyat)

Ushbu o‘rinda sura Qur’on haqida so‘z yuritadi. U toza yomg‘ir suvi kabi yuqoridan tushib, odamlarning qalblarini va ruhlarini poklaydi. Sura shunday savol beradi: jismoniy hayot uchun zarur bo‘lgan yomg‘irga inson qanday qilib mehr bog‘laydi-yu, qalblar va ruhlarga hayot baxsh etadigan Qur’onga mehr bog‘lamaydi?

At this point the sūrah refers to the Qur’ān which, like pure rain water, descends from on high to purify people’s hearts and souls. It wonders how man warms to rain, which is essential for physical life, but does not warm to the Qur’ān which gives life to hearts and souls.

Biz bu (Qur’on)da odamlarga ko‘p marta bayon qildik, toki ular ibrat olsinlar. Lekin ko‘pchilik inkor etishdan boshqasini istamaydi. Agar xohlaganimizda, har bir shaharga bir ogohlantiruvchi yuborgan bo‘lar edik. Shunday ekan, kofirlarga itoat etma, ular bilan bu (Qur’on) orqali eng qattiq kurash ol.

Many times have We explained this (in the] Qur’ān to them, so that they may take it to heart, but most people refuse to be anything but unbelievers. Had We so willed, We could have sent a warner to every city. Do not obey the unbelievers, but strive most vigorously against them with this Qur’ān. (Verses 50-52)

Biz buni ularga turli shakl, uslub va ko‘rinishlarda bayon qildik, fikrlariga, qalblariga, ruhlariga va his-tuyg‘ularigа murojaat qildik. Uning mazmunini ularning vijdonlariga yetkazish uchun ko‘p yo‘llar bilan harakat qildik, turli vositalardan foydalanib, ular unga e’tibor berishlarini ta’minlashga intildik. Ulardan talab qilinadigan yagona narsa shuki, ular buni “dillariga joylashtirishlari” kerak. Gap shundaki, Qur’on odamlarni ularning tabiatida mustahkam o‘rnashgan haqiqatni eslatishga qaratilgan, garchi ular ko‘pincha uni unutsalar ham. Ularni bundan g‘aflatda qoldiradigan narsa – ularning nafslariga bo‘ysunishidir: “Ammo ko‘pchilik kofirlikdan boshqasiga rozi bo‘lmadi.” (50-oyat)

We have put it to them in a great variety of forms, styles and presentations, addressing it to their minds, hearts, souls and feelings. We sought to awaken their consciences to its import in numerous ways, employing different means to ensure that they interact with it. All it needs from them is that they should ‘take it to heart.’ The point is that the Qur’ān aims to remind people of a truth that is well established in their nature, even though they often forget it. What makes them heedless of it is the fact that they submit to their desires: “but most people refuse to be anything but unbelievers.” (Verse 50)

Demak, Allohning Elchisiga topshirilgan vazifa juda og‘ir. U butun insoniyat bilan yuzma-yuz keladi, ularning katta qismi esa o‘z nafslariga ergashishni tanlab, kufrda turib oladi va nankorlik qiladi, iymonning haqiqatiga ishora qiluvchi ko‘plab belgilar mavjud bo‘lishiga qaramay.

Sura yana bizni o'rab turgan dunyodan tasvirlarni chizadi. Yomg'irni xabar beruvchi shamollar va uning toza suvi haqida gapirgach, endi u katta suv havzalari haqida so'zlaydi: ularning ba'zilari shirin, ba'zilari esa sho'r bo'lib, ular bir-biriga aralashmaydi.

The sūrah again portrays images from the world around us. Having spoken about winds heralding rain and its pure water, now it speaks of the great bodies of water, some of which are sweet and some salty, and how they do not mix.

U'dir, ikki dengizni birga qo'shgan zot; biri shirin va chanqoqni qondiruvchi, boshqasi sho'r va achchiq. Shunga qaramay, ular o'rtasiga to'siq va man etuvchi chegara qo'ygan. (53-oyat)

He it is who has brought the two bodies of water to meet; the one sweet and thirst- quenching, and the other salty and bitter. Yet between them He has made a barrier and a forbidding ban. (Verse 53)

Aynan, Alloh ikkala turni ham yaratib, ularni o‘z yo‘llarida oqishga qo‘yib yuborgan va ular ma’lum nuqtalarda uchrashadi. Shunga qaramay, ularning suvlari aralashmaydi, chunki ularni bir-biridan ajratib turadigan tabiiy to‘siq bor. Ko‘p hollarda daryolar dengizdan balandroq sathda oqadi, bu esa uchrashish nuqtasida shirin suvli daryoning sho‘r dengizga quyilishini anglatadi. Daryoning sathi dengiz sathidan past bo‘lishi juda kam uchraydi. Shu sababli, suvi o‘simliklar, hayvonlar va insonga hayot baxsh etadigan daryoni, hajmi ancha katta bo‘lgan dengiz bosib ketmaydi. Daryo dengizga quyiladigan deyarli barcha hollarda shu tabiiy tartibning mavjudligi bu tasodif emasligini bildiradi. Bu olamni O‘zining maqsadini amalga oshirish va tabiat qonunlariga bo‘ysunish uchun shunday yaratgan Yaratuvchining irodasi bilan sodir bo‘ladi.

It is God who created both types and left them to run their courses, meeting at certain points. Nevertheless, their waters do not mix because they have a natural barrier keeping them apart. In most cases, rivers run at a level higher than the sea, which means that at the meeting point, it is the river with its sweet water that runs into the salty sea. It is very rare that a river runs below sea level. Hence, the sea with its much greater body of water does not overpower the river whose water gives life to plants, animals and man. The fact that this is the natural order in practically all cases where a river meets the sea means that it is certainly not coincidental. It happens by the will of the Creator who made the universe in such a way as to fulfil His purpose and remain subject to His laws of nature.

Darhaqiqat, Alloh taolo yo‘lga qo‘ygan tabiiy qonunlar dengiz va okeanlarning sho‘r suvlari quruqlikni bosib ketmasligini va daryolarni yengib o‘tmasligini ta’minlaydi. Bu holat Oyning tortish kuchi ta’sirida yer yuzasidagi suvga ta’sir qilib, suv ko‘tarilgan dam-badamlarda ham shundaydir.

Agar biz bu suyuqlikni diqqat bilan tekshirsak, inson zotining irsiy xususiyatlarini, shuningdek ota-onalar va ularning yaqin oilalarini tashiydigan, so‘ngra Allohning irodasiga binoan homilaga, o‘g‘il yoki qiz bo‘lishidan qat’i nazar, o‘tkaziladigan juda mayda tarkibiy qismlarda insonning to‘liq xususiyatlar majmuasini topishga intilar ekanmiz, hayratga tushar edik. Bu yerda biz A.C. Morrison kitobi “Man Does Not Stand Alone”ning genlar haqidagi bobidan keltiramiz.

If we were to look minutely into this fluid, we would be overawed as we look for a complete set of human characteristics in exceedingly minute components that carry the hereditary aspects of the human race, as also the parents and their immediate families, which are then transferred to the fetus, male or female, in accordance with God’s will. Here we quote from the chapter on genes in A.C. Morrison’s Man Does Not Stand Alone:

Har bir hujayrada, erkak va ayol hujayralarida, xromosomalar va genlar bor. Xromosomalar genlarni o'z ichiga olgan qorong'i yadroni hosil qiladi. Genlar har bir tirik mavjudot yoki inson qanday bo'lishini belgilovchi asosiy omildir. Sitoplazma ikkalasini o'rab turgan ajoyib kimyoviy birikmalardir. Genlar shunchalik mayda-ki, bugungi kunda er yuzidagi barcha insonlarning individualligi, psixologiyasi, rangi va irqi uchun mas'ul bo'lgan genlarning hammasini yig'ib, bir joyga qo'yilsa, bir naperstokdan ham kam joy egallaydi. Bu ultra-mikroskopik genlar barcha inson, hayvon va o'simlik xususiyatlarining mutlaq kalitidir. Ikki milliard insonning barcha individual xususiyatlarini joylashtirish uchun naperstok kichik joydir. Biroq, faktlar shubhasizdir... Embrionning protoplazmadan irqiy o'ziga xoslikkacha bo'lgan progressiv rivojlanishida takrorlanishi, genlar va sitoplazmadagi atom tuzilishi orqali saqlanib, namoyon bo'ladigan qayd etilgan tarixni ko'rsatadi...

In every cell, male and female, are chromosomes and genes. Chromosomes form the darkened nucleus which contains the genes. The genes are the main deciding factor as to what every living thing or a human being shall be. The cytoplasm is the extraordinary chemical combinations which surround them both. The genes are so infinitesimal that if all of them which are responsible for all the human beings on earth today, with their individuality, psychology, colour, and race, could be collected and put in one place, there would be less than a thimbleful. These ultra-microscopic genes are the absolute keys to all human, animal, and vegetable characteristics. A thimble is a small place in which to put all the individual characteristics of two billions of human beings. However, the facts are beyond question... The embryo recapitulating in its progressive development from protoplasm to racial identity indicates recorded history retained and expressed by atomic arrangement in the genes and cytoplasm... 1

Ushbu yaratilishning ehtiyotkorona rejalashtirilgan muhitida, yomg'ir suvi va inson urug'i orqali paydo bo'ladigan hayot nuri ostida, Allohdan boshqa birovga ibodat qilish fikrining o'zi tabiatga zid, yagona va bema'nidir. Shu sababli, sura kofirlarning ibodatini eslatadi va uni to'g'ri nuqtai nazarga qo'yadi: "Ular Alloh o'rniga na foyda, na zarar keltira oladigan narsalarga sig'inadilar. Kofir o'z Robbiga qarshi har doim yordam beruvchidir." (55-oyat)

In this atmosphere of careful planning of creation, and in the light of life that is produced by rain water and human sperm, the very thought of worshipping anyone other than God is incompatible with nature, as also singular and absurd. Hence, the sūrah refers to the unbelievers’ worship and puts it in perspective: “Yet people worship, instead of God, things that can neither benefit nor harm them. An unbeliever always gives support against his Lord.” (Verse 55)

Har bir kofir, jumladan Makkada Islomga qarshi chiqqan butparastlar ham, o‘zlarini yaratgan, ularga shakl va suret bergan Rablariga qarshi kurashga qo‘shiladi. Qanday qilib kofir shunchalik ahamiyatsiz bo‘la turib, Xudoga qarshi turishi mumkin? Darhaqiqat, kofirlar Xudoning dinига va U inson hayoti uchun belgilagan turmush tarziga qarshi chiqadilar. Ularning jinoyatining ulkanligini ko‘rsatish uchun, sura ularni Xudoning, ya’ni o‘z Rablari va Egalarining dushmanlari sifatida tasvirlaydi.

Every single unbeliever, including the idolaters who opposed Islam in Makkah, joins the fight against their Lord who has created them and given them shape and form. How can this be when the unbeliever is so insignificant as to stand in opposition to God? In fact unbelievers oppose God’s faith and the code of living He has laid down for human life. In order to show the enormity of their offence, the sūrah describes them as opponents of God, their Lord and Master.

Kimki Allohning Elchisi va Uning xabariga qarshi chiqsa, aslida u Alloh bilan kurashayotgan bo‘ladi. Payg‘ambar bunday kishidan tashvishlanishi shart emas, chunki uning raqibi Alloh bo‘lsa, U albatta Payg‘ambarga hech qanday zarar yetkazilishiga yo‘l qo‘ymaydi. Note: the rules require "God," not "Allah," so the correct version is: Kimki Xudoning Elchisi va Uning xabariga qarshi chiqsa, aslida u Xudo bilan kurashayotgan bo‘ladi. Payg‘ambar bunday kishidan tashvishlanishi shart emas, chunki uning raqibi Xudo bo‘lsa, U albatta Payg‘ambarga hech qanday zarar yetkazilishiga yo‘l qo‘ymaydi.

When someone stands in opposition to God’s Messenger and his message, he is actually fighting against God. The Prophet need not worry about this person, because his opponent is God, who will certainly ensure that he cannot do the Prophet any harm.

So'ngra Alloh O'z Elchisini tasalli beradi va uning yukini yengillashtiradi. U unga, xabarni yetkazish, ya'ni solih xabarlar va ogohlantirishlar bilan birga, kofirlarga qarshi Qur'on orqali qattiq kurashish vazifasini ado etgach, kofirlarning uning xabarini inkor etishidan tashvishlanishga hech qanday sabab yo'qligini aytadi. Alloh O'ziga qarshi chiqqanlarga qarshi kurashni O'z zimmasiga oladi.

“De: ‘Bu ish uchun sizlardan hech qanday mukofot so‘ramayman. Men faqat xohlagan kishi Parvardigoriga olib boradigan yo‘lni topishini istayman.’” ({57-oyat}) Allohning Elchisi odamlarning Islomni qabul qilishi natijasida hech qanday dunyoviy foyda yoki manfaat olish fikrini ko‘nglidan o‘tkazmaydi. Islom dinini qabul qilayotgan kishi hech qanday haq to‘lashi yoki biror qurbonlik qilishi shart emas. Unga faqat qalbi bilan ishonib, ba’zi so‘zlarni og‘zaki aytishning o‘zi kifoya. Islomning o‘ziga xos xususiyati ham shunda: unda xizmatlari uchun haq oladigan ruhoniylik, hech qanday ko‘rinishda o‘rin yo‘q. “Qo‘shilish haqi” ham yo‘q, sirni ochish, baraka berish yoki kirishni tashkil etish uchun pul to‘lash talab qilinmaydi. Islom insonni imondan qaytaradigan barcha narsalardan xoli. Unda odamlar bilan ularning Parvardigori o‘rtasida vositachi bo‘lib turishga hech kimga ruxsat berilmagan. Allohning Elchisi Allohning dinini targ‘ib qilishdagi barcha mashaqqatlari uchun faqat bitta mukofot oladi, bu mukofot ham boshqa emas, balki kimdir ilohiy da’vatga javob berib, Allohning hidoyatiga erishishidir: “Xohlagan kishi Parvardigoriga olib boradigan yo‘lni topishi uchun.” ({57-oyat}) Uning mehnatiga beriladigan haqi aynan shudir. Payg‘ambar biror kishining ilohiy hidoyatni qabul qilib, Allohning roziligini topishga intilayotganini ko‘rganda, uning mehribon yuragi tinchlanadi, olijanob vijdoni xotirjam bo‘ladi.

“Say: ‘No reward do I ask of you for this. All I ask is that he who so wills may find a way leading to his Lord.’” (Verse 57) God’s Messenger does not entertain any thought of making any worldly gain or profit as a result of people’s acceptance of Islam. None will have to pay any fee or make any offering as he embraces the Islamic faith. All that he needs to do is to say certain words verbally, provided that he believes in them with his heart. This is the distinctive feature of Islam which has no room for any priesthood of any kind, which would charge fees for services rendered. There is no ‘joining fee’, and no price has to be paid to reveal a mystery or bestow a blessing or organize entry. Islam is free of all that may deter anyone from faith. It allows no room for anyone to stand as an intermediary between people and their Lord. God’s Messenger receives only one reward for all his troubles in advocating God’s faith, and this reward is nothing other than the fact that someone answers the divine call and receives God’s guidance: “that he who so wills may find a way leading to his Lord.” (Verse 57) Such are his only wages. When the Prophet sees someone accepting divine guidance and seeking to earn God’s pleasure, then his compassionate heart finds comfort, and his noble conscience is set at ease.

“Shunday ekan, hech qachon o‘lmaydigan Tirik Zotga tayangin va cheksiz poklik hamda hamdlar bilan Uni ulug‘la.” (58-oyat) Xudodan o‘zgaga hamma narsa o‘likdir, chunki hayot o‘lim bilan tugaydi. Faqat O‘zi qolguvchi, hech qachon o‘lmaydigan Tirik Zot bor. Agar biz qisqa yoki uzoq muddatdan keyin hayoti tugaydigan kimgadir suyansak, u holda biz o‘zimizning og‘irligimizni oxir-oqibat qulaydigan devorga tiragan yoki muqarrar ravishda so‘nadigan soyaga intilgan bo‘lamiz. Haqiqatan ham xotirjam bo‘lish uchun faqat hech qachon o‘lmaydigan Zotga suyanish va ishonchni faqat Unga qo‘yish kerak. “Uning cheksiz poklik va hamdlariga sazovor bo‘l.” (58-oyat) Hamdga loyiq yagona Zot — barcha ne’mat va barakalarni in’om etuvchi Xudodir. Shu sababli Payg‘ambar ﷺ ogohlantirishlarga quloq solmaydigan va xushxabarga e’tibor bermaydigan kofirlarni tark etishga buyuriladi. U ularni Unga topshirishi kerak, chunki U ularning gunohlarini biladi. Hech narsa Undan yashirin emas: “Uning bandalarining gunohlaridan xabardor bo‘lishi kifoya.” (58-oyat)

Shunga qaramay, o'sha dadil va hayosiz odamlar, Rahmoni Rahim bo'lgan Allohga iymon keltirish va Unga ibodat qilishga chaqirilganda, o'zlarini nomaqbul tutadilar.

Yet those impudent, shameless people behave discourteously when they are called upon to believe in God, the Most Merciful, and worship Him:

Lekin ularga: "Rahmonga sajda qilinglar", deyilganda, ular: "Rahmon nima? Sen bizga buyurgan narsaga sajda qilamizmi?" deydilar va nafratlari yanada ortadi. (60-oyat)

Yet when they are told, ‘Prostrate yourselves before the Most Merciful,’ they ask, ‘What is the Most Merciful? Are we to prostrate ourselves before whatever you bid us?’ And they grow more rebellious. (Verse 60)

Bu juda jirkanch havo-hovurlikning tasviri bo‘lib, u Payg‘ambarga — ularning ta’na va hurmatsizliklariga duchor bo‘lgan zotga — tasalli berish uchun keltirilgan. Bu odamlarning o‘z Rabbiylariga hurmati yo‘q. Ular Yaratgan Egamiz haqida shunchalik beadablik bilan gapirishadi. Shunday ekan, ular Uning Elchisi haqida nima deyishlari ajablanarli emas? Ular hatto Xudoning nomini yoqtirmaydilar va Uning sifati — Eng Mehribon (Ar-Rahmon) ekanligini bilmasliklarini aytadilar. Shu sababli ular Payg‘ambardan Uning haqida so‘raydilar va "nima" degan so‘roq so‘zini ishlatib, yarani yanada chuqurlashtiradilar. Ularning dag‘alligi eng yuqori darajaga yetgan edi, qachonki ular Ar-Rahmon, ya’ni Eng Mehribon degan arabcha so‘zdan faqat Yamomadagi Rahmonni bilishlarini aytganlarida — ular Musaylamani nazarda tutgan edilar, u o‘zini payg‘ambar deb da’vo qilgan yolg‘onchi edi.

This is a particularly distasteful picture of impudence, mentioned here to comfort the Prophet who was at the receiving end of their insolence and disrespect. These people have no respect for their Lord. They speak in such an impudent way about God Almighty. Is it surprising, then, that they should say whatever they do about His Messenger? They even dislike God’s name, and say that they do not know His attribute, the Most Merciful. Hence, they ask the Prophet about Him, using the interrogative word ‘what’, thus adding insult to injury. Their rudeness was at its worst when they said that the only Raĥmān, which is the Arabic word for the Most Merciful, they knew was the one in Yamāmah, referring to Musaylamah, the liar who claimed that he was a prophet.

Ularning beandozlik bilan qilgan bu xulqlari, barcha ulug'lik faqat Allohga xosdir, deb ta'kidlash orqali javob beriladi, Uning buyukligi va koinotda joylashtirgan ulkan belgilarini ko'rsatish orqali. Note: the rules say to write the Uzbek word for God rather than "Allah," so the correct rendering is "Xudo" in place of "Allohga": Ularning beandozlik bilan qilgan bu xulqlari, barcha ulug'lik faqat Xudoga xosdir, deb ta'kidlash orqali javob beriladi, Uning buyukligi va koinotda joylashtirgan ulkan belgilarini ko'rsatish orqali.