Ey insonlar! Rabbingizdan qo'rqinglar. Qiyomat soatining dahshatli silkinishi juda katta narsadir. U kun kelganda har bir emizikli ona emizigidagi bolasini unutib qo'yadi, har bir homilador ayol esa homilasini tushirib yuboradi; odamlar mast bo'lmasalar ham, sizga ular mast bo'lgandek ko'rinadi. Lekin Xudoning azobi juda qattiqdir. (1-2-oyatlar)

Mankind! Have fear of your Lord. The violent convulsion at the Last Hour will be awesome indeed. On the day when it comes, every suckling mother will utterly forget her nursling, and every woman heavy with child will cast her burden; and it will seem to you that all mankind are drunk, although they are not drunk. But severe indeed will be God’s punishment. (Verses 1-2)

Bu surraning boshlanishi ajoyib bo‘lib, qalblarni titratadi. U butun insoniyatga murojaat qilib, ularni Rabblaridan qo‘rqishga chaqiradi va voqealarga boy, dahshatli Qiyamat kunida ro‘y berishi mumkin bo‘lgan narsalardan ogohlantiradi. Bunda aniq bir sir elementi bor, u qo‘rqinchli bo‘lib, so‘zlar bilan ifodalab bo‘lmaydi. Shunday qilib, bizga ‘dahshatli silkinish’ haqida xabar beriladi, so‘ngra u ‘haqiqatan ham dahshatli’ deb ta’riflanadi, lekin uning tabiati yoki mohiyati haqida aniq ko‘rsatma yo‘q.

This is how the sūrah begins: an awesome opening that makes hearts tremble. It addresses all mankind, calling on them to fear their Lord and warning them against what may happen on the eventful and terrible Day of Judgement. There is a clear element of mystery about it, one that is frightening and cannot be expressed in words. Thus we are told of a ‘violent convulsion’ which is then described as ‘awesome indeed’, but we have no clear indication as to its nature or substance.

Batafsilga kirilganda esa bu manzara yanada dahshatliroq ko'rinadi. Har bir emizikli ona tasavvur qilinsin: u emizayotgan go'dagini butunlay unutgan bo'ladi — qaraydi, ammo ko'rmaydi, harakat qiladi, ammo maqsadsiz. Har bir homiladar ayol esa ulkan dahshat uni qamrab olgani sababli homilasini tushiradi. Barcha odamlar mast kabi ko'rinadi, holbuki ular mast emaslar.

When the details are given, we find them even more frightening. We have a picture of every suckling mother completely unaware of the child she is nursing: she looks but does not see, moves but only aimlessly. Every pregnant female miscarries because of the great shock that engulfs her. All people look drunk, but they are not.

Ular faqat ko'rinishda shunday bo'lib tuyuladi: bo'shliqqa tikilib, turli tomonga ding-dong qadam tashlaydi. Bu juda gavjum manzara, ulkan harakatlanuvchi olomon. Oyatlar tilovat qilinayotganda uni deyarli ko'z oldimizda ko'ramiz va xayolimizda chizamiz. Shunga qaramay, u tasvirlayotgan dahshat tufayli to'liq manzarani zo'rg'a his qilamiz. Bu dahshatni hajmi yoki miqdori bilan emas, balki insonlarga ko'rsatadigan ta'siri bilan o'lchash mumkin. Uning o'lchovi – ko'kragidagi chaqaloqni unutgan emizikli ona. Hech bir ona, u duch kelayotgan dahshat barcha his-tuyg'ularini va qobiliyatlarini egallab olmasa, shunday unutuvchan bo'lolmaydi. Uning o'lchovi yana homilasini tushirib yuborgan homilador ayollar bilan, hech narsa ichmagan holda mast kishilardek tutayotgan odamlar bilan ham belgilanadi. Bularning barchasi Allohning azobi haqiqatan ham dahshatli ekani uchundir.

Shunga qaramay, bizga aytiladiki, ba'zi odamlar Xudo haqida Undan qo'rqmasdan bahslashadilar: «Holbuki, odamlardan ba'zilari ilmsiz holda Alloh haqida bahslashadi va har bir isyonkor shaytonga ergashadi. Unga ergashgan kishi haqida yozilganki, u uni adashtiradi va alangali olovning azobiga yo'llaydi». (3-4-oyatlar)

Despite this horror, we are told that some people dispute about God, having no fear of Him: “Yet some people argue about God without having any knowledge, and follow every rebellious devil. It is decreed for whoever entrusts himself to any [such devil] that he will lead him astray and guide him towards the suffering of the blazing flame.” (Verses 3-4)

Gap bahs yoki ixtilof Xudoning mavjudligi, yagonaligi, qudrati, ilmi yoki Uning boshqa sifatlari haqida bo‘lsin, bu juda g‘alati tuyuladi. Qanday qilib kishi o‘sha dahshatning ko‘lamini anglab yetib, unga duch kelishimiz muqarrar ekanini bilgan holda, undan qutulishning yagona yo‘li taqvo va Xudoning roziligini qozonishdan iborat ekanini tushunib, shunga qaramay Xudo haqida bahslashishda davom etishi mumkin? Aql bilan fikrlash va qalb bilan his qilish qobiliyatiga ega har bir inson, hammamizni tahdid solayotgan o‘sha dahshatli larzadan qochishga intilishdan boshqa narsa bilan band bo‘lishi qanday mumkin?

Whether the dispute is about God’s existence, oneness, power, knowledge or any of His attributes, it sounds extremely singular. How can anyone realize the extent of the horror that awaits us all, and from which the only escape is through piety and earning God’s pleasure, yet continue to dispute about God? How can anyone with a mind to think and a heart to feel indulge in anything other than trying to avoid this violent convulsion whose horror threatens us all?

Agar bu bahs haqiqiy ilmga asoslangan bo‘lganida, unga nimadir deyish mumkin bo‘lardi, ammo bu ilmsiz bahsdir. U kibr-havoga botgan, mustahkam dalil izlamaydigan va Shaytonning buyrug‘iga ergashishdan kelib chiqqan xatoga to‘la. Bunday odamlar Xudo haqida bahslashadilar va “har bir isyonkor shaytonga ergashadilar”, u esa haqiqatdan yuz o‘girishdan maqtanadi. Shu sababli: “Kimki unga [ana shunday shaytonga] ishonib topshirsa, u uni albatta adashtiradi va alanga olovining azobiga yo‘llaydi”, deb hukm qilingan. (4-oyat) Bunday shaytonlar o‘z izdoshlarini jahannamga tushirish uchun albatta haqiqatdan uzoqlashtiradi. Sura bunday “hidoyat”ni kinoya bilan atagan, u esa faqat halokat va xonavayronlikka olib boruvchining hidoyati bo‘lishi mumkin.

Had it been a dispute based on true knowledge, something might be said for it, but it is a dispute without knowledge. It is immersed in arrogance that seeks no firm evidence, and error that is the result of following Satan’s bidding. Such people dispute about God “and follow every rebellious devil,” who boasts about turning away from the truth. Hence, “it is decreed for whoever entrusts himself to any [such devil] that he will lead him astray and guide him towards the suffering of the blazing flame.” (Verse 4) It is inevitable that such devils will lead their followers away from the truth in order to land them in hell. The sūrah sarcastically calls this ‘guidance’, which can only be the guidance of one who leads to destruction and doom.

Ey insonlar! Agar siz qayta tirilish haqida shubhada bo‘lsangiz, Biz sizni tuproqdan, so‘ngra nutfadan, so‘ngra laxtadan, so‘ngra shakllangan va shakllanmagan bo‘lakdan yaratganimizni eslang, toki Biz sizga (haqiqatni) bayon qilib berishimiz uchun. Biz xohlaganimizni belgilangan muddatgacha ona bachadonlarida qarorlashtiramiz, so‘ngra sizni go‘dak holida chiqarib olamiz, toki kamolga yetib, balog‘at yoshiga erishasiz.

Mankind! If you are in doubt as to the resurrection, remember that We have created you out of dust, then out of a gamete, then out of a clinging cell mass, then out of an organized and unorganized embryo, so that We might make things clear to you. We cause to rest in the [mothers’] wombs whatever We please for an appointed term, and then We bring you forth as infants, that you may grow up and attain your prime.

Ba'zilaringiz yosh vafot etasiz, ba'zilaringiz esa shunchalik keksalikka yetasizki, ilgari bilganlaringizning hammasini endi bilmay qolasiz. Yerni quruq va hosilsiz holda ko'rasiz; so'ng Biz unga suv yuborganimizda, u jonlanadi, ko'karadi va har xil go'zal rang-barang gullarni chiqaradi. (5-oyat)

Some of you die young, and some live on to abject old age when all that they once knew they know no more. You can see the earth dry and barren; and [suddenly,] when We send down water upon it, it stirs and swells and puts forth every kind of radiant bloom. (Verse 5)

Tirilish mavjud bo‘lgan hayotga qaytishdir. Shu sababli, inson mezonlariga ko‘ra, u hayotning dastlab paydo bo‘lishidan osonroqdir, garchi Xudo mezonlariga ko‘ra osonlik yoki qiyinlik tushunchasi umuman o‘rinli emas. Uning nazdida, hech narsadan biror narsani yaratish va tugagan hayotni tiklash bir xildir. Ikkalasi ham Uning irodasining natijasidir: “Biror narsani xohlasa, unga faqat: «Bo‘l!» deydi, u esa bo‘ladi.” ({Yosin: 82})

Resurrection is a return to a life that has been in existence. Thus, by human standards, it is easier than the origination of life in the first place, although, by God’s standards, the notion of easier or more difficult does not arise. To Him, initiating something out of nothing and restoring a life that had ended are the same. Both are the result of His will: “When He wills a thing to be, He only says to it, ‘Be’– and it is.” (36:

82) Lekin Qur’on odamlarga ularning o‘z me’yorlari, aql-idroki va tushunchalari darajasida murojaat qiladi. U ularning qalbini hayotlarida har bir lahzada ro‘y berayotgan voqealar ustida o‘ylashga yo‘naltiradi. Agar ular bu voqealar ustida chuqur o‘ylab ko‘rsalar, ularning mo‘jizaviy ekanini anglab yetgan bo‘lardilar. Ammo buni shunday deb qadrlash uchun ularga ochiq qalb va mulohazali aql bilan qarash lozim. Afsuski! Ular buni kamdan-kam hollarda qilishadi.

Bu shu sababdanki, faqat Alloh Yagona Haqiqatdir; faqat U o‘liklarni tiriltiradi; va U hamma narsani xohlashga qodir. Va Qiyomat soati, shubhasiz, albatta keladi; va Alloh, albatta, qabrlarda bo‘lganlarning hammasini tiriltiradi.

That is because God alone is the Ultimate Truth; and He alone brings the dead to life; and He has the power to will anything. And that the Last Hour is certain to come, beyond any doubt; and that God will certainly resurrect all who are in their graves.

(Oyatlar 6-7)

(Verses 6-7)

Insonning yaratilishi haqida, uning tuproqdan yaratilgani haqida, homilaning o‘tadigan turli bosqichlari haqida, bolaning keyingi davri va hayoti haqida, shuningdek, quruq va yalang‘och yerda hayotning unib chiqishi haqida aytilgan barcha gaplar Allohning Haqiqat ekanligi bilan chambarchas bog‘liqdir. Bularning barchasi Haqiqat bo‘lgan Xudo tomonidan boshlangan va boshqarilib turiladigan, hech qachon buzilmaydigan doimiy qonunlardir. Hayotning bunday tarzda, bir bosqichdan ikkinchisiga o‘tib borishi uning harakatlari va bosqichlarini belgilaydigan buyuk irodadan dalolat beradi. Xudoning Oliy Haqiqat ekanligi bilan hayot siklining hech qachon uzilmaydigan izchilligi o‘rtasidagi bog‘liqlik ravshandir.

All that has been said about the origins of man and his creation out of dust, the various stages an embryo goes through, and the next cycle of a child and his life, and also about life blooming out of a dry and barren earth are closely related to the fact that God is the Ultimate Truth. All these aspects are constant laws initiated and operated by God, the Truth, whose laws will never fail. The progress of life in such a fashion, moving from one stage to another, is indicative of the great will that determines its moves and stages. The link is clear between the fact that God is the Ultimate Truth and this consistency of an unfailing cycle of life.

“U yolg‘iz O‘zi o‘liklarni tiriltiradi.” (6-oyat) O‘likni tiriltirish — o‘lgan narsada hayotni qaytadan boshlab berishdir. Hayotni birinchi marta vujudga keltirgan Zot uni oxirgi bosqichda qaytadan tiriltiruvchi Zotdir. “Albatta, Alloh qabrlarda bo‘lganlarning hammasini tiriltiradi.” (7-oyat) Shundan so‘ng ular bu dunyo hayotida nima qilgan bo‘lsalar, o‘shalar uchun mukofot beriladi. Bunday tirilish yaratilishning maqsadi bilan belgilanadi.

“He alone brings the dead to life.” (Verse 6) Bringing the dead to life is to re-initiate life in what has been dead. The One who originated life in the first instance is the One who brings it back in the final stage. “God will certainly resurrect all who are in their graves.” (Verse 7) They will then be given their reward for whatever they did in this first life. Such resurrection is dictated by the purpose of creation.

Sūra shundan keyin boshqa turdagi odamning suratini chizadi. Bu tur islom da'vatining dastlabki davrida albatta mavjud bo'lgan, lekin har bir avlodda ham uchraydi. Bu shunday odamki, u imonni u bundan qanday foyda yoki zarar ko'rishi mumkinligi bilan tarozuga qo'yadi. Shunday qilib, uning imonga yondashuvi har qanday savdo bitimiga bo'lgan munosabati bilan bir xil bo'ladi.

The sūrah then paints a picture of another type of person. Although this type was definitely present in the early days of the Islamic message, it is also present in every generation. It is the type that weighs up faith against what profit or loss he is likely to achieve as a result. Thus, his approach to faith is the same as any business transaction he conducts.

Ba'zi odamlar iymon chegarasida turib Xudoga ibodat qiladilar. Agar unga yaxshilik yetsa, u xotirjam bo'ladi; ammo unga sinov kelsa, butunlay yuz o'giradi. Shunday qilib, u bu dunyoni ham, oxiratni ham yo'qotadi. Bu, albatta, misli yo'q zarardir. U Xudoni qo'yib, o'ziga na zarar, na foyda keltira oladigan narsaga sig'inadi. Adashishning eng chuqur darajasi ana shudir. Darhaqiqat, u foydadan ko'ra zarar keltirishi ehtimoli ancha yuqori bo'lgan narsaga sig'inadi. Bunday homiy naqadar yomon, va bunday do'st naqadar yomondir! (11-13-oyatlar)

Some people worship God on the border-line [of faith]. If good befalls such a person, he is content; but if a trial assails him, he turns away utterly; thus losing this world and the life to come. This is, indeed, a loss beyond compare. He invokes, instead of God, something that can neither harm nor benefit him. This is the utmost that one can go astray. Indeed he invokes one that is far more likely to cause harm than benefit. Vile indeed is such a patron, and vile the friend. (Verses 11-13)

Iymon – mo‘minning hayotidagi tayanchdir. Dunyo u yerda-bu yerda silkinib, larzaga kelishi mumkin, ammo mo‘min shu tayanchga suyanib, o‘z o‘rnida qat’iy turadi. Hodisalar uni u yoki bu tomonga tortishi mumkin, ammo u o‘z qarorida sobit qoladi. Atrofidagi barcha tayanchlar qulashi mumkin, ammo u iymon unga hech qachon yo‘qolmaydigan tayanch berishiga ishonch hosil qiladi. Mo‘minning hayotidagi iymonning qadri shunday. Shu sababli u to‘g‘ri iymonga ega bo‘lishi, uning cheksiz tayanchiga ishonishi, hech qanday shubhaga o‘rin bermasligi va darhol mukofot kutmasligi lozim. Darhaqiqat, iymonning o‘zi mo‘minlar uchun mukofotdir, chunki u ularga kerakli barcha tayanchni beradi. Bu, haqiqatan ham, iymon nurini qabul qilib, hidoyat izlayotgan qalb uchun mukofotdir. Shu sababli Alloh ularga barcha kerakli ishonchni berish uchun iymon ato etadi. Mo‘min iymonni mukofot ekanini va uning qadrini o‘zi atrofidagi odamlar maqsadsiz harakat qilib, u yoq-bu yoqqa tortilib, xavotirda, yo‘ldan ozgan holda yurganini ko‘rganida anglaydi, o‘zi esa qadamlariga ishonch bilan, Alloh bilan mustahkam aloqasi tufayli xotirjam bo‘lgan holda yuradi.

Yakkaxudo Allohning yagonaligiga chin ko'ngildan ishonadiganlar uchun Alloh bu dunyo hayotida beriladigan barcha moddiy farovonlik va manfaatlardan ancha afzal bo'lgan narsani tayyorlaydi: "Alloh iymon keltirib, yaxshi amallarni qilganlarni ostidan daryolar oqib turadigan jannatlarga kiritadi. Alloh xohlaganini albatta qiladi." (14-oyat) Shunday ekan, kimki musibatga yoki sinovga duch kelsa, sabr-bardoshli bo'lishi va qat'iyat ko'rsatishi kerak. Shuningdek, u Allohga va Uning rahmatiga hamda yordamiga tayanishda davom etishi lozim, chunki musibatini faqat Uning yengillashtira olishini va sabr-toqatidan uni mukofotlay olishini bilishi kerak.

As for those who truly believe in God’s oneness, God prepares for them what is much better than all the material comforts and benefits this life may provide: “God will certainly admit those who believe and do righteous deeds into gardens through which running waters flow. God certainly does whatever He wills.” (Verse 14) Therefore, anyone who endures adversity or a test should remain steadfast and persevere. He must also continue to place his trust in God and His mercy and support, believing that only He can relieve his adversity and reward him for his perseverance.

Bu hayotda ham, oxiratda ham Xudoning yordamiga bo‘lgan ishonchini yo‘qotgan, og‘ir bosim yoki musibat ostida qolganda Xudoning marhamatidan umidini uzgan kishi o‘zi bilan qo‘lidan kelgan ishni qilishi mumkin. Lekin uning qilgan ishi hech qachon taqdirini o‘zgartirmaydi va muammolaridan xalos etmaydi: “Kim Xudo uni bu dunyoda ham, oxiratda ham yordamga muhtoj qilmaydi deb o‘ylasa, osmonga arqon tashlab, so‘ngra o‘zini uzib qo‘ysin; keyin qarasin-chi, uning bu rejasi uni g‘azablantirgan narsani yo‘qota oladimi?” (15-oyat)

A person who loses his trust in God’s help, both in this life and in the life to come, and despairs of God’s grace when he finds himself under severe pressure or adversity, may do with himself whatever he is able to do. But nothing he does will ever change his lot or relieve him of his problems: “If anyone thinks that God will not succour him in this world and in the life to come, let him stretch out a rope to the sky and then cut himself off; and then let him see whether his scheme will remove that which has enraged him.” (Verse 15)

Bu oyat o‘sha kishining g‘azabini va g‘azab natijasida qiladigan harakatini ta’sirchan tasvirlaydi. Inson sabr-toqati tugagan chog‘ida bu holat yanada kuchayadi. Shubhasizki, qiyinchilikka duch kelgan va Allohning rahmatidan umidini uzgan odam barcha nur manbalaridan, barcha taskin beruvchi fikr va umiddan mahrum bo‘ladi. Uning tashvishi bir necha baravar ortadi, qalbiga og‘ir stress cho‘kadi. Shunday qilib, uning qiyinchiligi yanada ortadi. Shu sababli oyat har kimga, ya’ni bu dunyoda yoki oxiratda Alloh tomonidan yordam berilmaydi deb o‘ylagan kishiga, osmonga arqon cho‘zib, unga yopishib yuqoriga chiqishni yoki arqonni bo‘yniga bog‘lab, so‘ng uni uzib, yiqilishini yoki nafasini bo‘g‘ib, o‘zini bo‘g‘ishni buyuradi. Shunda u ko‘rsin-chi, bu uning qiyinchiligini yengillashtiradimi yoki yo‘qmi.

Qiyomat kuni tasvirlangan bu lavha shunday ifodalanganki, unda Xudoning sadoqatli bandalariga ato etgan izzat-hurmat va boshqalarning boshiga tushgan xorlik go'yo hozir va shu yerda ro'y berayotgandek ko'rsatiladi.

The next passage draws a scene of the Day of Judgement when the honour bestowed by God on His faithful servants and the humiliation suffered by the others are shown as though they are happening here and now.

Bu ikki raqib o‘z Rabbi haqida tortishuvga kirishib qoldi. Kofirlar uchun esa o‘tdan kesilgan libослar tayyorlanur; ularning boshlari ustiga qaynoq suv quyilur. Bu suv ularning qorinlaridagi hamma narsani va terilarini eritib yuboradi. Bundan tashqari, ularga temir qamchilar bo‘lur. Ular qattiq azob-uqubatdan qutulmoqchi bo‘lganlarida, yana o‘sha yerga qaytariladilar va ularga: “Olovning azobini totinglar!” deyiladi. Iymon keltirib, solih amallar qilganlarni esa, God ostidan daryolar oqib turadigan jannatlarga kiritadi. U yerda ularga oltin va marvarid bilakuzuklar taqiladi, kiyimlari esa ipak bo‘ladi. (19-23-oyatlar)

These two adversaries have become engrossed in contention about their Lord. For the unbelievers garments of fire shall be cut out; and scalding water will be poured over their heads, melting all that is in their bellies and their skin. In addition, there will be grips of iron for them. Whenever, in their anguish, they try to get out, they are returned there, and will be told: ‘Taste the torment of fire.’ God will certainly admit those who believe and do righteous deeds into gardens through which running waters flow, wherein they will be adorned with bracelets of gold and pearls, and where silk will be their raiment. (Verses 19-23)

Bu zo‘ravonlik va shovqin-suron bilan to‘la manzara. Tasvirlash uslubi uzoq davom etayotgan taassurot uyg‘otadi: harakat doimo yangilanib, xayolimiz oldida namoyon bo‘ladi. Kiyimlar kesilib, tikilayotganini ko‘ramiz, odamlarning boshiga esa qaynab turgan issiq suv quyilayotganini. Suvning harorati shunchalik yuqoriki, u boshiga tegishi bilanoq, qorinlaridagi narsalar eriydi, terilari ham erib ketadi. Shuningdek, shunday jazoga mahkum etilganlarni qizil qizdirilgan temir qamchilar bilan savalayotganini ko‘ramiz. Azob kuchayadi va chidab bo‘lmas darajaga yetadi. Kofirlar bu azobdan qochishga birdan intiladilar, lekin ularni shiddat bilan yana o‘sha azobga qaytarishadi. Ularga qattiq tanbeh beriladi va: “Olov azobini totib ko‘ringlar!” deyiladi. Xayolimiz bu manzarani uning birinchi harakatidan tortib, kofirlar qochishga uringanda qaytarilgan nuqtasigacha qayta-qayta takrorlaydi. So‘ng u yana boshidan boshlanadi. Bu o‘z-o‘zidan takrorlanadigan manzaradan chetlashishning yagona yo‘li – surada tasvirlangan boshqa taqdirga nazar tashlashdir. Boshlanishda ikki raqib o‘z Parvardigori haqida bahslashayotgani aytiladi. Biz hozirgina Unga iymon keltirishni rad etganlarning achinarli oqibatini ko‘rdik. Mo‘minlar esa ostidan suvlar oqib turadigan bog‘larda bo‘ladilar. Ularning kiyimlari birinchi guruhnikidan farq qiladi: ular ipak-atlasdan tikilgan. Ularning ustida oltin va marvaridlardan yasalgan zeb-ziynatlar bor. Shuningdek, Alloh ularni eng go‘zal so‘zga va barcha maqtovga loyiq Zot tomon boshlaydigan yo‘lga hidoyat qiladi. Shunday qilib, ular na so‘zda, na yo‘nalishda hech qanday qiyinchilikka duch kelmaydilar.