Muqarrar haqiqat! Muqarrar haqiqat nima? Muqarrar haqiqat nima ekanini bilsang edi! (1-3-oyatlar)

The Inevitable Truth! What is the Inevitable Truth? Would that you knew what the Inevitable Truth is! (Verses 1-3)

Sūraning katta qismi qiyomat sahnalari, manzaralari va voqealariga bag'ishlangan. Darhaqiqat, sūraning o'zi nomi — al-Haqqah, ya'ni "Muqarrar haqiqat" ham shu mavzuni aks ettiradi. Bu nom ham ma'nosi, ham ohangi uchun tanlangan. Al-Haqqah so'zi muddati yetib kelgan va amalga oshgan narsani, yoki muqarrar bo'lib, o'z hukmini bildirgan narsani, yoxud haqiqatni namoyon etgan narsani anglatadi. Bu ma'nolarning barchasi aniq va qat'iy bo'lib, sūraning mavzusi va yo'nalishiga mos keladi. Biz avval ham aytganimizdek, tanlangan nom kuchli zarb beradi, bu zarb sūraning ma'nosiga uyg'un bo'lib, ko'zda tutilgan ruhiy muhitni yanada kuchaytiradi.

Most of this surah is taken up with scenes, images and events of the resurrection. Indeed, the surah's very title al-Haqqah, or the Inevitable Truth resounds with the same. It is a name chosen for both its meaning and the sounds it delivers. Al-Hdqqah is something that falls due and then takes place, or it becomes inevitable and puts forward its judgement, or it manifests the truth. All these meanings are clear and decisive, fitting with the subject matter and drift of the surah. As we have already stated, the name chosen provides a powerful beat, one that is in harmony with the surah's meaning and which contributes to the intended atmosphere.

U bizni kofirlarga bu dunyoda va oxirat hayotida yuz berajak narsalarga tayyorlaydi.

It prepares us for what is about to befall the unbelievers in this world and in the life to come.

Surah boshidan oxirigacha butun ohang jiddiylik, qat'iylik, haybat va qo'rquv ruhida. Muqaddimada aytilganlarga qo'shimcha ravishda, u bir tomondan Allohning mutlaq qudrati, boshqa tomondan esa insonning ojizligi haqida tuyg'u uyg'otadi. Unda Alloh xohlagan hayot tartibidan, ya'ni Allohning elchilari odamlarga bayon qilgan tartibdan chetga chiqqan kishini Allohning qudrati bu dunyoda ham, oxirat dunyosida ham qattiq hisobga tortishi mumkinligi zikr qilinadi. Bu tartib e'tiborsiz qoldirilishi yoki tark etilishi uchun emas, balki hurmat qilinishi va amalga oshirilishi uchun belgilangan. Aks holda, Allohning og'riqli azobi istalgan vaqtda nozil bo'lishi mumkin.

The ambience throughout the surah is one of seriousness, firmness, awe and fear. In addition to what we have said in the Prologue, it imparts to us a feeling of Gods absolute power on the one hand and mans powerlessness on the other. It mentions how Gods power can firmly take man to task, in this world and in the next, should he deviate from the code of living God wants man to implement. It is the code Gods messengers outlined for people. This code is not laid down so that it can be ignored or abandoned; it is there to be respected and put into practice. Otherwise, Gods painful punishment may be meted out at any time.

Sura shu oyat-kofirlarning turli jamoalariga tushgan dahshatli taqdirlar haqidagi hikoya bilan boshlanadi. Ularning barchasi qat'iy va tez tarzda hal etildi, chunki masala juda jiddiy bo'lib, inkor etishga yo'l qo'ymaydi. Bunday inkorda davom etganlar esa jazodan qutula olmaydilar:

The surah begins with an account of the terrible fates met by different communities of unbelievers. They were all dealt with in a decisive and swift manner because the issue in question is very serious and does not allow denial. Those who persist with such denial cannot escape punishment:

Samud va Od qavmi "Qori'a" (qoriya, zarbli voqea) ni yolg'on deb hisobladi. Samud qavmi dahshatli bir voqea bilan halok qilindi, Od qavmi esa qattiq shovqin solib esgan shamol bilan halok qilindi. Uni Alloh ularning ustiga yetti kecha va sakkiz kun davomida tinimsiz esdirdi. Siz ularning qulab yotgan jasadlarini ko'rar edingiz, go'yo ular ichi bo'sh xurmo daraxtlarining ildizidan sug'urilgan tanalari edi. Endi ularning biror izini ko'ra olasizmi?

The people of Thamud and (Ad denied the Striker. The Thamud were destroyed by an overwhelming event, while the (Ad were destroyed by a furiously howling wind, which He caused to rage upon them for seven nights and eight decisive days. You could see their people lying dead, like uprooted trunks of hollow palm trees. Can you see any trace of them now? (Verses 4-8)

Al-Qori'ah, yoki Zarbdor, Qiyomat kunining yana bir nomi bo‘lib, u al-Haqqah, ya’ni Muqarrar haqiqat nomiga mos keladi. Bu shuni anglatadiki, u haqiqat va muqarrar bo‘lishi bilan birga, ikki qattiq jismning bir-biriga urilishi kabi zarb beradi. Zarbdor yuraklarni dahshatga soladi va koinotga halokatli zarba beradi. Sadosining o‘zidayoq u baland ovoz bilan uradi, atrofdagi hamma narsani va hamma kishini ezadi. Samud va ‘Od qavmlari uni yolg‘on deb inkor etdilar. Keling, shunday inkorning natijasi qanday bo‘lganini ko‘raylik:

Al-Qari'ah, or The Striker, is another name for Resurrection Day, complementing as it does al-Hdqqah, the Inevitable Truth. This means that in addition to its being true and inevitable, it also strikes like two solid objects hammering against each other. The Striker inflicts hearts with terror and delivers a crushing blow upon the universe. By its very sound, it strikes loudly, crushing everything and everyone around. Both the Thamud and the ‘Ad denied it, saying that it was untrue. Let us see then what the result of such denial was:

"Samud qavmi dahshatli bir hodisa bilan halok qilindi." (Oyat 5) Qur'onning boshqa joylarida zikr etilganidek, Samud qavmi Hijoz shimolidagi, bugungi Falastinga yaqin bo'lgan al-Hijr hududida yashagan.

“ The Thamud were destroyed by an overwhelming event.” (Verse 5) As mentioned elsewhere in the Qur’an, the people of Thamud used to live in the area of al-Hijr to the north of Hijaz, close to todays Palestine.

Bunday barcha vayronagarchilik va falokatlar, biroq, inkor etuvchilar inkor qilayotgan Zarba beruvchi (al-Qori'a), Haqiqat (al-Haqqa) dahshatlari bilan solishtirilganda, juda kichik ko'rinadi. Ular oldin uni inkor etgan ummatlarning boshiga tushganini ko'rgan bo'lsalar ham, shunday qilishgan. Bu taqdirlar o'z-o'zicha dahshatli falokatlar bo'lsa-da, Zarba beruvchi hammaning ko'z o'ngida bo'ladigan kunda keltiradigan mutlaq falokat bilan solishtirganda cheklangan xarakterga ega. Dahshatni umumiy tarzda shunday tanishtirgach, sura endi uning tafsilotlarini tasvirlaydi:

All such devastation and catastrophe seems, however, to be exceedingly small when compared to the horrors of the Striker, the Inevitable Truth, which those unbelievers deny, even though they have seen what befell earlier communities that denied it. These fates, terrible catastrophes in their own right, are of a limited nature compared to the absolute calamity that the Striker brings about on the day to be witnessed by all. Having thus introduced this horror in general terms, the surah now portrays its details:

Surur chalinganda bir marta sur chalinadi, yer va tog'lar ko'tarilib, bir zarb bilan yanchilib yuboriladi, o'sha kuni voqea yuz beradi, ya'ni sodir bo'ladigan narsa sodir bo'ladi. Osmon yorilib ketadi, chunki o'sha kuni u zaif bo'lib qoladi. Farishtalar uning barcha tomonlarida turadi va o'sha kuni ularning sakkiztasi Rabbingizning Arshini o'z zimmasiga oladi. (13-17-oyatlar)

When the trumpet is sounded a single time, and the earth and mountains are lifted up and with one mighty crash are flattened, that which is certain to happen will on that day have come to pass. The sky will be rent asunder, for, it will have become frail on that day. The angels will stand on all its sides and, on that day, eight of them will bear aloft the Throne of your Lord. (Verses 13-17)

Biz bir marta karnay chalinishi bo‘lishiga va shundan so‘ng bu voqealar sodir bo‘lishiga ishonamiz. Biroq biz bu voqealarning tafsilotlarini bilmaymiz, chunki ular biz haqimizda bu matnlardan boshqa hech qanday ma’lumotimiz bo‘lmagan dunyoga tegishli. Bizda murojaat qiladigan boshqa manba yo‘q. Bundan tashqari, bunday tafsilotlar bu so‘zlarning ahamiyatiga hech narsa qo‘shmaydi. Bunday tafsilotlarni bilishga urinish foydasiz mashg‘ulot bo‘lib, bizga bunga murojaat qilmaslik buyurilgan. Karnay bir marta chalinganda, ulkan harakat yuz beradi: “Yer va tog‘lar ko‘tarilib, bir zarb bilan yanchilib tekislanadi” (14-oyat). Yer va tog‘larning baland ko‘tarilib, shunday otilishi va natijada ezilib, tekislanib ketishi tasviri mutlaqo dahshatlidir. Biz yer ustida tinchlik va ishonch bilan yuramiz, uning o‘z o‘rnida barqaror ekaniga ishonamiz. Tog‘larga qaraymiz va ularning qanchalik mustahkam va barqaror joylashganini his qilamiz. Ammo ikkalasi ham ko‘tarilib, xuddi bola qo‘lidagi to‘p kabi otilib, qulab tushadi. Bunday ulkan qudrat oldida inson o‘zini qanchalik kichik his qilmasin va uning dunyosi qanchalik kichik bo‘lmasin!

Sura endi ikki manzarani taqdim etadi: biri g'olib chiqqanlar, ikkinchisi mag'lub bo'lganlar haqida. Bu ham худди hozir sodir bo'layotgandek tasvirlanadi:

The surah now presents two images, one of the winners and one of the losers. This is again done as though it is happening at this very instant:

Yozuvi o‘ng qo‘liga berilgan kishi aytadi: “Mana, keling, mana, mening yozuvimni o‘qing! Men, albatta, hisobimga duch kelishimni bilardim.” 9 U rozi-rizolik hayotida, yuqori jannatda bo‘ladi, uning mevalari yaqin qilib qo‘yilgan. (O‘tgan kunlarda qilgan amallaringiz evaziga) “Yeng va ichinglar, ko‘nglingiz tusaganicha” (19–24-oyatlar).

He who is given his record in his right hand will say, ‘Come you all! Read this my record. I certainly knew that one day I would have to face my account. 9 He will be in a happy state of life, in a lofty garden, with its fruits within easy reach. (Eat and drink to your heart's content as a reward for what you have done in days gone by' (Verses 19-24)

Ro'znomasini o'ng qo'liga yoki chap qo'liga olish, yoki orqa tomonidan berilishi, moddiy haqiqatni ifodalovchi bayon bo'lishi mumkin, yoki arab tilining odatdagi qoidalariga ko'ra, yaxshi yo'nalishni o'ng, yomon yo'nalishni chap yoki orqa deb ataydigan idiomatik ibora bo'lishi mumkin. Qaysi holat bo'lmasin, ma'no bir xil qoladi. Bu masalada bahslashishning hojati yo'q, chunki har qanday bunday bahs bu ulug' kunda yuz beradigan voqeaning ta'sirini buzadi. Bu yerda biz ro'znomasi berilgan va g'alaba qozonganini anglagan insonni ko'ramiz. Kunning mashaqqati tugaydi, u katta olomon orasida quvonchdan yayrab yuradi. Uning xursandchiligi toshib ketadi va barcha odamlarga murojaat qilib aytadi: "Keling, hammangiz! Mana bu mening ro'znomamni o'qib ko'ring" (19-oyat). Haddan tashqari quvonchida u o'zi qutulishini hech o'ylamaganini aytadi. U o'z amallari uchun hisob berishi kerak bo'lishini kutgan edi, bu esa azob-uqubat demakdir. Bir hadisda, 'Oisha roziyallohu anhoning rivoyat qilishicha, Payg'ambar ﷺ shunday degan: "Kimdan hisob so'ralsa, u azoblanadi." Shunda u Payg'ambardan ﷺ so'radi: "Qanday bo'ladi, Alloh taolo: "Ro'znomasini o'ng qo'liga olgan kishi esa, yengil hisob-kitob qilinadi va xursand bo'lib o'z ahliga qaytadi!" (84:7-9) deganida-chi?" U ﷺ dedi: "Bu faqat ko'rsatilishni bildiradi."

Taking ones record with one’s right or left hand, or behind one’s back may be a statement expressing a material fact, or it may be an idiomatic expression, following standard rules of Arabic as it refers to the good direction as the right and the evil one as the left or the back. Whichever may be the case, the meaning remains the same. It merits no argument as any such argument spoils the effect of what takes place on this awesome day. What we see here is a person who is given his record and realizes that he has won. The hardship of the day is gone, and he moves along, overjoyed, among the great multitude. His happiness overflows and he calls to all people, saying: “Come you all! Read this my record” (Verse 19) In his overwhelming delight, he says that he never thought that he would be spared. He expected to have to account for his deeds, and that means suffering. As one hadlth states, ‘A’ishah quotes the Prophet as saying: “Whoever is held to account will be tormented.” She then asked the Prophet: “How come, when God says: 'He who is given his record in his right hand will in time have a lenient reckoning and return rejoicing to his people!” (84: 7-9) He said: “This merely speaks of presentation.

Lekin amal-daftari chap qo'liga berilgan kishi aytadi: "Ey afsus, menga amal-daftarim berilmaganda edi va hisobim nima ekanini bilmaganimda edi! Ey keyin o'lim meni tugatib qo'ysa edi! Mol-mulkim menga foyda bermadi. Hokimiyatim ham menden ketdi." {Uni tutib, bo'yniga zanjir solinglar, so'ngra uni do'zax olovida yondiringlar. Keyin uzunligi yetmish gaz bo'lgan zanjirga bog'langlar.} Chunki u Ulug' Allohga ishonmas edi va miskinni ovqatlantirishga targ'ib qilmas edi. Shu sababli bugun uning do'sti ham yo'q, yiringdan boshqa ovqati ham yo'q. Uni faqat gunohkorlar yeydi.

But he who is given his record in his left hand will say, 'Would that I had never been shown my record and knew nothing of my account! Would that death had been the end of me! Nothing has my wealth availed me. I am now bereft of all my power.9 'Lay hold of him and shackle him, and bum him in the fire of hell, and then fasten him in a chain seventy cubits long.9 He did not believe in God Almighty, and he never encouraged feeding the needy. So, no friend has he here today, nor any food except the filth that none other than the sinners eat. (Verses 25-37)

"Chap qo'liga amali yozilgan kishi" va o'z yomon ishlari unga hisobga yozilganini biladigan kishi, uning taqdiri azob ekanini anglaydi.

"But he who is given his record in his left hand” and knows that his bad deeds are reckoned against him realizes that his fate is one of suffering.

U shu ulkan olomon ichida, qayg‘u bilan to‘lib, sindirilgan holda turadi. U aytadi: "Ey keni, mening hisob-kitobim menga ko‘rsatilmasa edi va hisobimni bilmasam edi! Ey keni, o‘lim menga yakun bo‘lganida edi! Boyligim menga hech narsa foyda bermadi. Endi mening barcha kuchim yo‘qoldi."(25-29-oyatlar)

He stands among this great multitude full of sorrow, broken. He will say: " Would that I had never been shown my record and knew nothing of my account! Would that death had been the end of me! Nothing has my wealth availed me. I am now bereft of all my power.” (Verses 25-29)

Uning nolasi uzoq, ohangi ayanchli, so'zlari esa umidsiz.

Long is his lamentation, miserable his tone and desperate his words.

Sura bu odamning o‘z munosabatini uzun bayon qiladi, va tinglovchi uning cheksiz faryodini deyarli his qiladi. Bu Qur’on uslubining yana bir jihati: ba’zi holatlar keng tasvirlanadi, boshqalari esa Qur’on yetkazmoqchi bo‘lgan ta’sirga qarab qisqa va ixcham beriladi. Bu o‘rinda sura nola-faryod manzarasini ko‘z oldimizda jonlantirmoqchi, shuning uchun uni to‘liq his qilishimizni istaydi. Shu sababli u tafsilotlarni uzoq cho‘zadi. Biz bu bechora insonni bu to‘planishni ko‘rmaganida, hisob-kitob varaqasi unga berilmaganida, hisobi nima ekanini bilmaganida ko‘ramiz. U Hoqqa (qiyomat) hammasini butunlay yo‘q qilib, o‘zini borliqdan olib tashlashini istardi. Uning qadrlagan va boylik deb bilgan narsalarining hech biri foyda bermayotgani haqida u zor-zor yig‘laydi: “Mening molim menga foyda bermadi. Mana, hokimiyatim ham yo‘qolib ketdi” (28–29-oyatlar). Bu juda qisqa oyatlarning oxiri, ya’ni uzun “a” unlisidan keyin keladigan va kuchli aspiratsiyalangan “h” tovushi bilan yakunlanishi qayg‘u va alamning ohangini kuchaytiradi. Bu sura yaratgan aniq muhitning bir qismidir.

Sura endi Qur'onning tabiatini aniq ta'riflovchi qat'iy bayonni keltiradi. Bu Qur'on Allohning sharafli Elchisi ﷺ tilidan o'qilgan, ammo arablar tomonidan masxara va kulgi bilan qabul qilingan.

The surah now makes a categorical statement defining the nature of the Qur’an recited by God’s noble Messenger, but received by the Arabs with derision and ridicule:

Men ko'rinadigan narsalar bilan ham, ko'rinmaydigan narsalar bilan ham qasam ichishga hojat yo'q: bu [Qur'on] ulug' Elchining so'zidir, shoirning so'zi emas — qanchalik kam ishonasiz! Kohinning so'zi ham emas — qanchalik kam o'ylaysiz! Bu [Qur'on] olamlar Rabbidan nozil qilingan vahiydir.

I need not swear by what you can see and what you cannot see: this [Quran] is the word of a noble Messenger, not the word of a poet - how little you believe! Nor the word of a soothsayer - how little you reflect! This [Qur'an] is a revelation from the Lord of all the worlds.

(Oyatlar 38-43)

(Verses 38-43)

Bu gap juda aniq, qat'iy va shubhasiz. Shuning uchun uni isbotlash yoki manbasini tasdiqlash uchun qasamga hojat yo'q. U haqiqatdan kelgan.

The statement is very clear, definite and certain. Hence, it requires no oath to prove it or to confirm its source. It comes from the truth.

"Ishonch hosil qilish uchun hech narsa talab etilmaydi." "Men sizlarga ko'rinadigan va ko'rinmaydigan narsalarga qasam ichmayman." (38-39-oyatlar) Bu ibora ham ko'rinadigan, ham ko'rinmas olamga ulug'vorlik baxsh etadi. Shubhasiz, koinot odamlar aytishi, hatto tasavvur qilishi mumkin bo'lgan narsalardan ancha ulkan. Darhaqiqat, insonlar ko'ra oladigan va tasavvur qila oladigan narsalar, Olloh irodasi bilan ularga yer ustidagi mas'uliyat yuklangani sababli, yerni obod qilish vazifasini bajarishlari uchun yetarlidir. Bu ulkan koinot ichida ularning sayyorasi – Yer – ancha zo'rg'a ko'rinadigan zarradan boshqa narsa emas. Inson ushbu cheksiz koinotning qonunlari va sirlaridan faqat ko'rishga va anglashga ruxsat etilgan darajadagini ko'ra va tushuna oladi, undan ortiqqa chiqa olmaydi.

It requires no further confirmation. ‘7 need not swear by what you can see and what you cannot see.” (Verses 38-39) This is an expression that imparts a sense of greatness to both the visible world and the world beyond. Needless to say, the universe is far greater than what people can say, and indeed what they can imagine. Indeed, all that humans can see and imagine is what they need to fulfil their role of building the earth, as God has willed placing them in charge of it. Within the great universe, their planet, the earth, is no more than a barely visible particle. Humans cannot go beyond what they are allowed to see and comprehend of this vast universe, its laws and secrets.

Sura yakuniga yaqinlashar ekan, u imon kabi juda jiddiy masala haqida biror narsani to‘qigan kishiga dahshatli tahdid qiladi. Bu tahdid faqat bitta mumkin bo‘lgan holatni tasdiqlash uchun berilgan: Payg‘ambarning o‘ziga ishonib topshirilgan xabarni yetkazishda juda rostgo‘y va halol bo‘lganini. Buning isboti shuki, Alloh uni og‘ir jazolamagan, aks holda, agar Payg‘ambar bundan boshqacha bo‘lganida, Alloh uni albatta shunday jazolagan bo‘lardi.

As the surah draws to its conclusion, it issues a terrifying threat to anyone who fabricates something about the very serious matter of faith. The threat is issued so as to affirm the only possible scenario of the Prophet being very truthful and honest in delivering the message entrusted to him. The proof is that God has not punished him severely as He would have done so had the Prophet been anything other than that:

Agar u Bizga nisbatan ba'zi gaplarni to'qigan bo'lganida edi, Biz uni o'ng qo'lidan tutib olar edik va uning yurak tomiridan kesib tashlar edik. Sizlardan hech biringiz uni (Bizdan) to'sib qola olmas edingiz.

Had he attributed some fabrications to Us, We would indeed have seized him by the right hand and cut off his life-vein, and none of you could have saved him. (Verses 44-47)

Ushbu oyatlarning mazmuni shuki, Muhammad (alayhissalom) faqat haqiqatni aytgan. Agar u o‘zi to‘qigan biror narsani, yuqoridan unga vahiy qilinganidan boshqasini aytganida, Alloh uni oyatlarda tasvirlangan tarzda halok qilgan bo‘lardi. Bunday ish sodir bo‘lmagani uchun, shubhasiz xulosa shuki, u rostgo‘y bo‘lgan. Note: the honorific "(peace be upon him)" is written in words in the original, so it is rendered as "(alayhissalom)" per the rules; the required ﷺ mark is added after the Prophet's name: Ushbu oyatlarning mazmuni shuki, Muhammad ﷺ (alayhissalom) faqat haqiqatni aytgan. Agar u o‘zi to‘qigan biror narsani, yuqoridan unga vahiy qilinganidan boshqasini aytganida, Alloh uni oyatlarda tasvirlangan tarzda halok qilgan bo‘lardi. Bunday ish sodir bo‘lmagani uchun, shubhasiz xulosa shuki, u rostgo‘y bo‘lgan.

The import of these verses is confirmation that Muhammad (peace be upon him) only told them the truth. Had he invented something other than what was revealed to him from on high, God would have killed him in the way the verses describe. Since this did not take place, the inevitable conclusion is that he was truthful.

Shu tasdiq shunday bir sahnada berilmoqdaki, u haqiqiy bayonotdan ancha kengroq bo‘lib, unga qo‘rqinchli ma’nolar, harakat va jonlilik qo‘shadi. Bu yerda birovning o‘ng qo‘li bilan tutib olinishi va uning hayot tomiri kesilishi kabi shiddatli, qo‘rqinchli harakatni ko‘ramiz. Bu Xudoning cheksiz qudrati va insonning ularga nisbatan butunlay ojizligi haqida aniq taassurot qoldiradi.