Osmonlardagi va yerdagi barcha narsa Allohning cheksiz ulug'ligini tasbeh aytadi. U — Qodir, Hakim. (1-oyat) Wait — per the rules, the word for God must be the Uzbek word for God, not "Allah". Corrected: Osmonlardagi va yerdagi barcha narsa Xudoning cheksiz ulug'ligini tasbeh aytadi. U — Qodir, Hakim. (1-oyat)

Everything in the heavens and everything on earth extols God's limitless glory. He is the Almighty, the Wise. (Verse 1)

Ushbu boshlang'ich oyat koinotda sodir bo'ladigan haqiqatni bayon etadi: osmonlar va yerdagi barcha narsalar Allohning ulug'ligini tasbeh aytadi va faqat Unga hamd qiladi. Mana shunday boshlanadi ushbu sura, unda avvalgi vahiy egalari orasidagi kofirlarning chiqarib yuborilishiga olib kelgan voqealar va yerlarining Allohning ulug'ligini tasbeh aytadigan, Uning sifatlari bilan Unga hamd qiladigan mo'minlarga bepul ulush sifatida berilishi hikoya qilinadi. Albatta, U - Qudratli, imon keltirganlarga g'alaba berishga va Uning dushmanlarini yo'q qilishga qodir, Hikmat egasi - har bir ishni aniq maqsadga muvofiq rejalashtiradi.

This opening verse states a truth that takes place in the universe, where everything in the heavens and earth extols Gods glory and praises Him alone. This is how the surah that relates the events leading to the evacuation of the unbelievers among the people of earlier revelations and giving their land as a free gain to the believers who extol His glory and praise Him with His attributes begins. It is He who is the Almighty, able to give victory to those who believe in Him and destroy His enemies, the Wise who plans everything in accordance with a definite purpose.

Sura o‘z navbatida uning nozil bo‘lishiga olib kelgan voqealar haqida bizga hikoya qiladi:

The surah then gives us an account of the events leading to its revelation:

U Shunday zotdir, U Zot birinchi to'planishda, kitob ahlidan bo'lgan kofirlarni yurtlaridan chiqarib yubordi. Siz ular chiqib ketishlariga umid qilmagan edingiz, ular esa o'zlarining qal'alari ularni Allohdan saqlaydi, deb o'ylagan edilar. Ammo Alloh ular kutmagan joyidan ularga keldi va yuraklariga qo'rquv soldi. Ular o'z uylarini o'z qo'llari va mo'min kishilarning qo'llari bilan vayron qildilar. Ey ko'zi ochiq kishilar, ibrat oling! Agar Alloh ularga yurtdan chiqib ketishni yozmaganida edi, ularni dunyoda albatta azoblagan bo'lar edi. Oxiratda esa ular, Allohga va Uning Rasuliga qarshi chiqqanliklari sababli, do'zax azobiga giriftor bo'lurlar.

It is He who drove the unbelievers among the people of earlier revelations out of their homes at the first gathering. You never thought they would go; while they thought that their fortifications would protect them against God. God came upon them from where they had not expected, casting terror into their hearts. Thus, they destroyed their homes by their own hands, as well as the hands of the believers. Learn from their example, you who are endowed with insight. Had it not been for God's having decreed exile for them, He would surely have inflicted [greater] suffering on them in this world. In the life to come they will still endure suffering through the fire because they have defied God and His Messenger.

Sura ikkinchi qismi Alloh tomonidan bu va shunga o'xshash to'qnashuvlarda musulmonlar jamoatiga ato etilgan, ular jang qilmasdan g'alabaga erishgan ganimatlarga oid qoidalarni belgilaydi. Bu qoidalar Allohning qudrati bevosita, inson vositasisiz namoyon bo'ladigan har qanday to'qnashuvga tatbiq etiladi:

The second part of the surah lays down the rules concerning gains that were granted by God to the Muslim community in this encounter and in similar ones, where the Muslims achieved victory without having to fight. These rules apply to any conflict where Gods hand works directly, without human cover:

Ularning qo'lidan olingan barcha foydalarni Alloh O'z Elchisiga qaytardi; ularni olish uchun siz ot yoki tuyaga qamchi bosishingizga ehtiyoj bo'lmadi.

Whatever gains were taken from them God has turned over to His Messenger; you did not have to spur horse or riding-camel for its sake.

Alloh O'z elchilariga xohlagan kishilarini ustidan hokimlik beradi. Allohning qudrati hamma narsaga yetadi. Allohning Rasuliga shahar aholisidan qo'lga kiritilgan ganimat mollari Allohga, Rasulga, qarindoshlarga, yetimlarga, miskinlarga va yo'lda qolgan musofirga tegishlidir. Shunda u mol faqat sizlardan boylar orasida aylanib yurmasin. Rasul sizlarga nima bersa, uni olinglar, nimani man qilsa, o'shandan tiyilinglar. Allohdan qo'rqinglar, chunki Alloh azobi qattiqdir. Bu mol o'z uylaridan va mol-mulklaridan haydalgan, Allohning fazlini va roziligini istab, Allohga va Uning Rasuliga yordam beradigan muhojir kambag'allarga tegishlidir. Ana shular rost so'zli kishilardir. Ulardan oldin, Madinada joylashib, iymonda mustahkam bo'lganlar esa, ularning oldiga hijrat qilib kelganlarni sevadilar va ularga berilgan narsalardan ko'ngillarida hasad topmaydilar. Hatto o'zlari ehtiyojmand bo'lsalar ham, ularni o'zlaridan ustun qo'yadilar. Kimki o'z nafsining baxillidan saqlansa, ana o'shalar najot topguvchilardir. Ulardan keyin kelganlar esa: "Parvardigorimiz! Bizni va bizdan oldin iymon keltirgan birodarlarimizni mag'firat qil. Iymon keltirganlarga nisbatan ko'nglimizda kek qo'ymagin. Parvardigorimiz, Sen mehribon va rahmlisan", deb duo qiladilar.

God gives His messengers mastery over whomever He wills. God has power over all things. Whatever gains God turns over to His Messenger from the people of the townships belong to God, the Messenger, kinsfolk, orphans, the needy and the traveller in need. Thus, they would not just circulate among those of you who are rich. Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it. Remain God-fearing; for God is severe in retribution. [Such gains are for] the poor migrants who have been driven out of their homes and possessions, seeking God's favour and His goodly acceptance, and who help God and His Messenger. These are the ones who are true. And to those who were already firmly established in the Home and in faith, those who love the ones that seek refuge with them and harbour no desire in their hearts for whatever the others may have been given. They give them preference over themselves, even though they are in want. Those who are saved from their own greed are truly successful. Those who come after them pray: 'Our Lord! Forgive us and forgive our brethren who preceded us in faith. Leave no malice in our hearts towards those who believe. Lord, You are compassionate, ever merciful. (Verses 6-10)

“Shaharlar aholisidan Xudo o‘z Elchisiga qaytargan narsalar Xudoga, Elchiga, qarindoshlarga, yetimlarga, miskinlarga va yo‘lovchiga tegishlidir. Bu esa, boylaringiz orasida faqat aylanib yuradigan bo‘lmasin, deb (shunday qilingan). Elchi sizga nimani bersa, uni olinglar; nimadan qaytarsa, undan tiyilinglar. Xudodan qo‘rqinglar; zero, Xudo azobi qattiqdir.” (7-oyat) Bu oyat, avvalo, hukm tafsilotlarini bayon qiladi, so‘ngra Musulmon jamoasining iqtisodiy va ijtimoiy tizimidagi muhim qoidani ta’kidlaydi: ya’ni, mol-dunyo “boylaringiz orasida faqat aylanib yuradigan bo‘lmasin”. (7-oyat) Bunga yana bir asosiy konstitutsiyaviy qoida qo‘shiladi: “Elchi sizga nimani bersa, uni olinglar; nimadan qaytarsa, undan tiyilinglar.” (7-oyat) Garchi bu ikki qoida ushbu to‘qnashuvda qo‘lga kiritilgan boyliklar va ularni taqsimlash tartibi bilan bog‘liq holda bayon etilgan bo‘lsa-da, ikkala qoida ham bevosita voqea doirasidan chiqib, Islom ijtimoiy tizimining asosiy tamoyillarini belgilaydi.

“ Whatever gains God turns over to His Messenger from the people of the townships belong to God, the Messenger, kinsfolk, orphans, the needy and the traveller in need. Thus, they would not just circulate among those of you who are rich. Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it. Remain God-fearing; for God is severe in retribution.” (Verse 7) This verse gives the details of the ruling before stating a major rule of the Muslim community’s economic and social system: thus, money “would not just circulate among those of you who are rich.” (Verse 7) This is followed by a major constitutional rule: “ Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it.” (Verse 7) Although these two rules are stated in connection with the gains made in this encounter and how they were to be distributed, both rules go beyond the immediate event to state fundamental principles for the Islamic social system.

Birinchi qoida Islom iqtisodiy tizimining muhim jihatini belgilaydi: u xususiy mulkchilikni tan oladi, lekin uni shunday qoida bilan cheklaydi, unga ko'ra boylik faqat jamiyatning boylari orasida aylanib yurishi mumkin emas. Kambag'allarni boylikning umumiy aylanishidan chetda qoldiradigan, boylikni faqat boylar qo'lida saqlab qoladigan har qanday vaziyat Islom iqtisodiy tizimiga zid bo'lib, uning asosiy ijtimoiy tashkiliy maqsallaridan biriga qarshi chiqadi. Musulmon jamiyatidagi barcha muomalalar shunday tashkil etilishi kerakki, bunday vaziyat paydo bo'lishiga yo'l qo'yilmasin va agar u mavjud bo'lsa, uni bartaraf etilsin.

The first of these two rules defines a major aspect of the Islamic economic system which approves private ownership but makes it subject to this rule that excludes the possibility of wealth being circulated only among the rich in society. Whatever situation leads to the poor being outside the general circulation of wealth, keeping it only in the hands of the rich, is contrary to the Islamic economic system and works against one of its major social organization objectives. All transactions in the Muslim community must be so organized so as not to allow such a situation to develop, and to dismantle it if it does exist.

Qur'onning yettinchi oyatidagi ikkinchi qoida qonunchilikning yagona manbasini belgilaydi: "Payg'ambar sizga nimani bersa, uni olinglar; nimadan qaytarsa, undan tiyilinglar" (7-oyat). Bu qoida Islom konstitutsiyasining mohiyatini ifodalaydi. Islom tizimidagi qonunning hokimiyati shunga asoslanadiki, qonunchilik bizga Payg'ambar ﷺ tomonidan Qur'on yoki Sunnat shaklida berilgan. Butun jamiyat, shu jumladan hokim va davlat apparati, Payg'ambar ﷺ bergan narsaga zid hech qanday qonun chiqara olmaydi. Agar shunday qonun chiqarilsa, u hokimiyatdan mahrum bo'ladi, chunki unda hokimiyatning asosi yo'q. Bu tizim barcha inson tomonidan yaratilgan nazariyalarga ziddir, jumladan jamiyatni yoki millatni barcha hokimiyatning manbai deb biladigan, millatga o'zi xohlagan qonunlarni chiqarish huquqini beradigan nazariyalarga ham. Islom ostida hokimiyat Allohning, Uning Elchisi ﷺ bayon qilgan va izohlagan qonunchiligiga tegishlidir. Musulmon jamiyatining vazifasi Islom qonunini butunligicha saqlash va uni amalga oshirishdir. Hokim va davlat bu vazifani jamiyat nomidan bajaradi. Musulmon jamiyatining chegaralari shulardir va u qonunning hech bir jihatida Payg'ambar ﷺ aytganiga zid harakat qila olmaydi.

The second rule laid down in the verse defines the only source of legislation: “ Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it” (Verse 7) This rule sums up the Islamic constitution. The authority of the law in the Islamic system is based on the fact that legislation is given to us by the Prophet in the form of the Qur’an or the Sunnah. The entire community, including the ruler and government machinery, cannot enact any law that is contrary to what is given to us by the Prophet. Should it enact such a law, that law is devoid of authority, because it lacks the very basis of authority. This system is contrary to all man-made theories, including those which make the community, or the nation, the source of all authorities, giving the nation the right to enact whatever legislations it chooses. Under Islam, authority belongs to Gods legislation as stated and explained by His Messenger. The Muslim community’s role is to keep Islamic law intact and to implement it. The ruler and the government undertake this task on behalf of the community. These are the limits of the Muslim community, and it cannot act contrary to what the Prophet has stated in any aspect of the law.

Har qanday sohada qonunchilik to'g'risida hech narsa aytilmagan bo'lsa, jamiyat Payg'ambar tomonidan bayon etilgan hech bir qoidaga zid bo'lmagan holda, o'zi munosib deb bilgan qonunlarni joriy etishi mumkin. Bu Islom tizimining bir qismidir. Joriy etiladigan har qanday qonun, agar bu haqda Payg'ambar ﷺ tomonidan ta'limot bo'lsa, o'shani kuzatishi kerak; agar bunday ko'rsatma mavjud bo'lmasa, hech qanday islomiy tamoyilga zid bo'lmasligi lozim. Musulmon jamiyatining va uning hukumatining vakolati shu chegaralar doirasida qoladi. Bu inson tomonidan yaratilgan har qanday tizimdan farq qiluvchi, noyob tizimdir. U inson jamiyati uchun qonunchilik bilan — ya'ni Xudo tomonidan kelgan qonun bilan — Xudo belgilagan koinotni boshqaruvchi qonun o'rtasida uyg'unlikni ta'minlaydi. Agar inson qonuni bilan koinot qonuni o'rtasida ziddiyat yuzaga kelganda, inson butunlay baxtsizlikka mahkum bo'lar edi.

“[Bu ganimatlar] o‘z uylaridan va mol-mulkidan haydalgan, Allohning fazli va rizoligini izlab, Allohga va Uning Rasuliga yordam bergan kambag‘al muhojirlar uchundir. Aynan ular rostgo‘ydirlar” (8-oyat). Bu muhojirlarning asosiy xususiyatlarini yorqin ifodalovchi haqiqiy tasvirdir.

“ [Such gains are for] the poor migrants who have been driven out of their homes and possessions, seeking God's favour and His goodly acceptance, and who help God and His Messenger. These are the ones who are true” (Verse 8) This is a true picture highlighting the main features of the Muhajirin.

Ular o‘z vatanlari Makkadan, o‘z qarindosh-urug‘lari va qabilasidagi kishilarning kuchli bosimi va zulmi ostida, albatta, hijrat qilishga majbur bo‘lgan edilar.

They were certainly forced to flee their home town, Makkah, under much pressure and persecution by their own kinsfolk and tribesmen.

Ular Allohga iymon keltirishdan boshqa hech qanday gunoh qilmagan edilar. Ular “Allohning fazlini va Uning rozi bo‘lishini istab” (8-oyat) uylarini va mol-mulklarini tark etdilar. Ular Undan boshqa hech kimning yordamchisi va himoyachisi yo‘qligini angladilar. Ular soni oz bo‘lsa-da, har yerda ta’qib qilinsalar-da, eng og‘ir va eng tanglik paytlarda ham yurak-yuraklari va qilichlari bilan “Allohga va Uning Rasuliga yordam berdilar”. Shu sababli ular Qur’onda ularga berilgan yaxshi ta’rifga loyiq bo‘ldilar: “Mana, ana shular rost gapiruvchilardir” (8-oyat). Ular imonlarini bildiruvchi so‘zni aytdilar va uni amallari bilan tasdiqladilar. Ular Unga hammadan ustun tutganliklari haqidagi da’volarida, shuningdek Allohning Rasuliga ergashishlari haqidagi va’dalarida rost edilar. Ular haqiqatga sadoqatli bo‘ldilar va o‘zlarini uning jonli timsoliga aylantirdilar.

They committed no offence other than believing in God alone. They abandoned their homes and possessions “seeking God's favour and His goodly acceptance.” (Verse 8) They realized that they had no helper or protector other than Him. Although they were few in number, chased everywhere, they “help God and His Messenger," with their hearts and swords, even at the hardest and most critical of times. Hence, they have earned the good description given to them in the Qur’an: “ These are the ones who are true.” (Verse 8) They said the word indicating their belief and confirmed it with their actions. They were true to their claim that they had chosen Him above all else, and true to their pledge to God’s Messenger that they would follow him. They were true to the truth, making of themselves a living version of it.

"Va ular o'zlaridan avval (Madinadagi) Uy (Dor)da va iymonda o'rnashib olganlarga, ular o'zlariga hijrat qilib kelganlarni sevadilar va ularga berilganidan ko'nglida hasad topmaydilar. Ular o'zlari muhtoj bo'lsalar ham, o'zlaridan ustun qo'yadilar. Kim o'z nafsining baxillididan saqlansa, mana shular najot topguvchilardir." (9-oyat) Bu yana Ansorlarning asosiy xususiyatlarini ko'rsatadigan yorqin va haqqoniy surat. Bular o'ziga xos bir guruh odamlar edi. Amalda shunday darajalarga erishdilarki, ko'pchilik ularni juda ideal deb, haqiqatga to'g'ri kelmaydi deb o'ylaydigan darajalarga, hatto bizning tasavvurimiz ham yeta olmaydigan darajalarga ko'tarildilar.

Sura endi o'sha voqeaning o'ziga qaytadi va unda rol o'ynagan yana bir guruh — munofiqlar — tasvirini chizadi:

The surah now turns back to discuss the event itself, painting a picture of another group that played a role in it, the hypocrites:

Ҳали сиз ўша мунофиқларни кўрмадингизми, улар Китоб аҳлидан бўлган кофир биродарларига: «Агар сизлар ҳайдалсангиз, биз ҳам албатта сизлар билан бирга чиқамиз ва сизларга қарши ҳеч кимга итоат этмаймиз. Агар сизлар билан урушилса, албатта сизларга ёрдам берамиз», дейишади. Аллоҳ эса уларнинг ёлғончи эканликларига гувоҳлик беради. Агар улар ҳайдалсалар, мунофиқлар улар билан бирга чиқмайдилар. Агар улар билан урушилса, уларга ёрдам бермайдилар. Агар ёрдам берсалар ҳам, албатта орқаларини ўгириб қочадилар. Сўнгра уларга ёрдам берилмайди. Уларнинг қалбларида Аллоҳдан кўра сизлардан кўпроқ қўрқув бор, чунки улар фаҳмсиз қавмдирлар. Улар сизларга қарши мустаҳкам қўрғонлар ичидан ёки девор ортидан туриб бўлмаса, бирлашиб жанг қилолмайдилар. Уларнинг ўзаро адоватлари кучлидир. Уларни бирлашган деб ўйлайсиз, аммо қалблари бир-бирига қарама-қаршидир, чунки улар ақлини ишлатмайдиган қавмдир. Уларнинг аҳволи, уларгача яқин ўтмишда ўз қилмишларининг ёмон оқибатини тотган кимсаларнинг аҳволи кабидир. Уларга аламли азоб бордир. Худди шайтоннинг аҳволи кабидир: у инсонга: «Куфрга кир», дейди. Инсон куфрга кирганда эса, шайтон: «Мен сендан бегонаман. Мен оламларнинг Парвардигоридан қўрқаман», дейди. Охир-оқибат икковлари ҳам дўзахда мангу қоладилар. Залимларнинг жазоси ана шудир.

Are you not aware of those hypocrites who say to their brethren who disbelieve among the people of earlier revelations, *If you are driven out, we shall most certainly go with you, and shall never pay heed to anyone against you; and if you are attacked, we shall most certainly come to your aid? God bears witness that they are indeed liars. If they are driven out, they will not go with them; and if they are attacked, they will not help them. Even if they come to their aid, they will most certainly turn their backs in flight; and in the end they will have no help. You, [believers,] arouse in their hearts a fear more intense than their fear of God, because they are devoid of understanding. They will never fight you even in a body except from within fortified strongholds or from behind walls. Strong is their internal hostility. You may think that they are united when in fact their hearts are at odds with one another, because they are people who will not use their reason. Like those who, a short while before them, had to taste the evil that came from their own doings. Painful suffering is in store for them. Like Satan, who says to man, 'Reject the faith!" Yet when man disbelieves, Satan says, 7 here and now disown you. I fear God, the Lord of all the worlds.’ Both will end up in the fire, where they will abide. Such is the reward of the wrongdoers. (Verses 11-17)

Bu Madinadan al-Nadir qabilasining ko‘chirilishi bunday birinchi hodisa emas edi. Undan oldin Qaynuqa‘ qabilasi ko‘chirilgan edi, quyidagi oyat ko‘proq shu qabilaga nisbatan nozil bo‘lgan deb hisoblanadi:

This evacuation of the al-Nadir from Madinah was not the first of its kind. It was preceded by the evacuation of the Qaynuqa( tribe, to which the following verse most probably refers:

ulardan oldin o‘z qilmishlarining yomon oqibatini tatib ko‘rganlar kabi. Ularni esa alamli azob kutmoqda.

those who, a short while before them, had to taste the evil that came from their own doings. Painful suffering is in store for them.

(Oyat 15)

(Verse 15)

Qaynuqa( yahudiy qabilasi bilan bo‘lgan voqea Badr jangidan keyin, lekin Uhud jangidan oldin sodir bo‘lgan. Qaynuqa( Payg‘ambar ﷺ va musulmonlar bilan ahdnoma bilan bog‘langan edi. Musulmonlar Badrda kofirlar ustidan katta g‘alaba qozonganda, yahudiylar norozi bo‘lib, musulmonlarga nisbatan kek saqlab yurdilar. Ular Madinadagi mavqelari zaiflashib, musulmonlarning mavqei esa mustahkamlanib ketishidan qo‘rqdilar. Payg‘ambar ﷺ ularning bir-birlariga pichirlashayotgan gaplaridan xabar topdi va ularning yomon niyatlarini bildi.

The encounter with the Jewish tribe of Qaynuqa( took place after the Battle of Badr, but before the Battle of Uhud. The Qaynuqa( were bound by a treaty with the Prophet and the Muslims. When the Muslims won a great victory against the unbelievers in Badr, the Jews were upset and harboured a grudge against the Muslims. They feared that their position in Madinah would be weakened while the position of the Muslims would be strengthened. The Prophet got wind of what they were whispering to one another and learnt of their ill intentions.

U ularni o‘zlari bilan tuzgan shartnomani eslatdi va ularning bu munosabati yomon oqibatlarga olib kelishi mumkinligidan ogohlantirdi. Ular unga qo‘pol javob qaytarib, dedilar: “Muhammad! Kuchingizni juda yuqori baholamang. Siz urush olib borishni kam biladigan bir guruh bilan to‘qnash keldingiz va ulardan g‘alaba qozona oldingiz. Agar bizga qarshi jang qilsangiz, biz haqiqatan ham jangchi ekanimizni albatta bilib olasiz.” Shundan so‘ng ular musulmonlarga qarshi takror-takror provokatsiyalar qilishdi.

He reminded them of the treaty he had signed with them and warned them that their attitude might augur ill. They replied rudely to him, saying: “Muhammad! Do not think too highly of your power. You have only encountered a group who knew little about fighting a war and you managed to score a victory against them. Should you engage us in battle, you will certainly know that we are true fighters.” They followed this with repeated provocations against the Muslims.

Sura endi mo''minlarga murojaat qiladi va ularni eng yaxshi ko''rgan sifatlari bilan chaqiradi, bu ularni boshqalardan ajratib turadi hamda ularning ijobiy bo''lishlarini osonlashtiradi. Ulardan Allohdan qo''rqishda davom etish, oxirat hayoti uchun nimani tayyorlayotganlarini hisobga olish, doim ogoh bo''lish va Allohni unutgan avvalgi xalqlarning izidan ketmasliklari talab qilinadi. Mo''minlar do''zax olovi uchun mo''ljallanganlarning bir qismiga qanday taqdir yetganini allaqachon ko''rishgan.

The surah now addresses the believers, calling them by the quality they love best, distinguishing them from all others and making it easy for them to be positive. They are called upon to remain God-fearing, to take stock of what they prepare for their life to come, to be always alert and make sure that they do not follow in the footsteps of those earlier people who forgot God. The believers have already seen the fate that befell some of these who are destined for the fire of hell:

Ey iymon keltirganlar, Allohdan qo'rqinglar! Har bir jon ertaga uchun nima yuborganini diqqat bilan o'ylab ko'rsin. Allohdan qo'rqib yashanglar, chunki Alloh qilayotgan barcha ishlaringizdan to'liq xabardordir. Allohni unutganlar kabi bo'lmanglar, shuning uchun Alloh ularga o'z jonlarini unutdirib qo'ydi. Ana shular fosiqlardir. Do'zax ahli bilan jannat ahli teng emas. Jannatga muqarrar bo'lganlar, albatta, murod-maqsadga erishuvchilardir.

Believers, have fear of God. Let every soul consider carefully what it sends ahead for tomorrow. Remain God fearing, for God is fully aware of all that you do. Be not like those who forget God, so God causes them to forget their own souls. They are the transgressors. Not equal are the ones destined for the fire and the ones destined for paradise. Those who are destined for paradise are indeed the ones who will triumph.

(Oyatlar 18-20)

(Verses 18-20)

Bunday Allohdan qo‘rqish shunday ruhiy holatki, uni so‘zlar bilan to‘liq ifodalab bo‘lmaydi. Bu inson qalbini hushyor qiladigan, Xudoning huzurini har bir lahzada his etishga undaydigan holatdir. U insonni doimo ogoh turishga majbur qiladi, chunki u Xudo uni Unga yoqmaydigan holatda ko‘rib qolishidan qo‘rqadi. Mo‘min kishi biladiki, Xudoning ko‘zi har bir insonni va har bir qalbni har lahzada kuzatib turadi. Inson qachon va qanday holatda bo‘lganda Xudo uni ko‘rmay qolishi mumkin?

Such fear of God is a mental state that words cannot fully describe. It is a condition that makes the human heart alert, feeling Gods presence at every moment. It keeps man always on the watch, fearing that God may see him in a condition that displeases Him. A believer knows that Gods eye watches everyone and every heart at every moment. How and when can man be in a situation that God does not see?

Ushbu surah endi yurakni chuqur larzaga soladigan kuchli bir ogohlantirishni ham qo'shadi.

The surah now adds a powerful note that shakes hearts to the core.

U Qur’onni agar tog‘ toshlariga nozil qilingan bo‘lganida, u toshlarga qanday ta’sir ko‘rsatgan bo‘lardi, shuni tasvirlaydi:

It portrays what effect the Qur’an would have had on solid rocks had it been so sent down:

{Agar Biz bu Qur'onni bir tog'ga nozil qilganimizda edi, uni Allohdan qo'rqqanidan xor bo'lib, parchalanib ketganini ko'rgan bo'lar eding. Biz bu misollarni odamlar fikr yuritishlari uchun keltiramiz.} (Hashr surasi, 21-oyat)

Had We brought down this Quran upon a mountain, you would have seen it humble itself and break asunder for fear of God. We put such images before people so that they may reflect. (Verse 21)

Bu rasm haqiqatni aks ettiradi. Bu Qur'on, agar u haqiqiy ko'rinishida qabul qilinsa, shunchalik salmoqli, qudratli va larzaga soluvchi ta'sirga egaki, unga qarshi turish mumkin emas. (Umar ibn al-Xattob shunday holatni boshidan kechirgan edi, qachonki u bir qori Tur surasining boshlanishini o'qiyotganini eshitganda: "Tur tog'iga qasam; yozilgan kitob bilan, yoyilgan pergamentda; obod qilingan Baytga qasam; baland ko'tarilgan osmonga qasam; to'lqinlanayotgan dengizga qasam; Robbingning azobi albatta voqe bo'lur. Uni hech narsa qaytara olmas..." (52: 1-8). U tinglar ekan, yaqin atrofdagi devorga suyandi. So'ngra uyiga qaytib keldi va o'zini xasta his qildi. Odamlar bir oy davomida uning ahvolini so'rab, unga tashrif buyurib turdilar.)

This image reflects the truth. This Qur’an has such weight, power and shaking influence that is absolutely irresistible when we receive it as it truly is. (Umar ibn al-Khattab had such an experience when he overheard a reciter reading the opening of Surah 52: “By Mount Sinai; by a scripture inscribed on unrolled parchment; by the much-visited House; by the vault raised high; by the swelling sea; your Lord} punishment will indeed come to pass. Nothing can stop it..." (52: 1-8) As he listened, he leaned on a wall nearby. He then went back home and felt ill. People kept visiting him for a month, enquiring after his health.

Qur'onning biror haqiqatini to'liq qabul qilishga tayyor bo'lgan paytlarda inson titraydi va larzaga tushadi. U shunday o'zgarishlarni boshdan kechiradiki, ularni moddiy olamda eng yaxshi tarzda magnetizm va elektr ta'siri yoki undan ham kuchliroq narsalar bilan ifodalash mumkin. Tog'larni yaratgan, Qur'onni yuqoridan nozil qilgan Alloh deydi: "Agar Biz bu Qur'onni bir tog'ga nozil qilganimizda, uni Allohdan qo'rqqanidan xoru xoksor bo'lib, parchalanib ketganini ko'rgan bo'lar eding" (21-oyat). Qur'on qalbiga ta'sir qilishini biror darajada boshdan kechirgan har bir kishi bu haqiqatni boshqacha ifodalab bo'lmaydigan tarzda tushunadi. "Biz bu misollarni odamlarga tafakkur qilishlari uchun keltiramiz" (21-oyat). Bunday misol qalblarni o'ylashga va mulohaza yuritishga undashi kerak.

Surnaning qolgan qismi Xudoning ko‘plab ismlari va sifatlarini keltirgan holda, Uning uzun bir tasbehiga bag‘ishlangan. Bu Qur’onning koinotga ta’sirining bir jihati sifatida xizmat qiladi. Go‘yo koinotni bu tasbehni og‘zi bilan aytayotgan bir inson, har bir burchagida uni aks ettirayotgan ulkan bir shohlik kabi ko‘ramiz. Xudoning bu sifatlari koinotning tabiatiga, uning hodisalari va o‘zaro munosabatlariga aniq ta’sir ko‘rsatadi. Bu tasbehni ado etar ekan, koinot ushbu sifatlarning haqiqatiga va ularning ta’sirlariga guvohlik beradi.

The rest of the surah is devoted to a long glorification of God, citing a number of His names and attributes. This serves as an aspect of the influence of the Qur’an on the universe. It is as if we see the universe as a person expressing this glorification with his mouth, and a vast kingdom echoing it in every corner. These attributes of God have clear effects on the very nature of the universe, its phenomena and interactions. As it offers this glorification, it testifies to the truth of these attributes and their effects:

U Allohdir: Uning zotidan boshqa iloh yo'qdir. U hamma narsani biladi — hech kimning idrokiga yetmaydigan narsalarni ham, ko'z bilan ko'riladigan narsalarni ham. U Rahmon, Rahim Zotdir. U Allohdir:

He is God: there is no deity other than Him. It is He who knows all that is beyond the reach of anyone's perception, as well as all that which can be witnessed. He is the Lord of Grace, the Ever Merciful. He is God:

Undan boshqa iloh yo'q, U — Hukmdor, Muqaddas, Tinchlik Manbai, Imon Ato Etuvchi, Hammani Qo'riqlovchi, Qudratli, Majburlovchi, Buyuklik Unga xos. Sherik deb keltirayotgan narsalaridan Alloh Taolo Yuksakdir. U — Alloh.

there is no deity other than Him, the Sovereign, the Holy, the Source of Peace, the Giver of Faith, the Guardian over all, the Almighty, the Compeller, to whom all greatness belongs. Exalted is God in His limitless glory above anything they associate as partner with Him. He is God:

Yaratguvchi, barcha narsaga shakl va suret beruvchi Zot. Unga xos eng go'zal ismlar bor. Osmonlar va yerdagi barcha narsalar Uning cheksiz ulug'ligini tasbeh aytadi. Faqat Uning O'zigina Qudratli, Hikmat egasidir. (22-24-oyatlar)

the Creator, the Maker who gives shape and form to all. His are the most gracious names. Everything in the heavens and earth extols His limitless glory. He alone is the Almighty, the Wise. (Verses 22-24)

Bu Allohning go‘zal sifatlarini birlashtirgan keng qamrovli ulug‘lashdir. U uch qismdan iborat bo‘lib, har bir qism Xudoning yagonaligini ifodalovchi ikki shakldan biri bilan boshlanadi: yo “U Xudodir: Undan boshqa iloh yo‘q”, yoki faqat “U Xudodir”. Bu eng go‘zal ismlar yoki sifatlarning har birining koinotga aniq aloqasi va inson hayotiga sezilarli ta’siri bor. Shu tariqa ular inson qalbiga ularning hayot va tirik mavjudotlarga ta’sirini yetkazadi. Ular salbiy sifatlar emas. Shuningdek, ular koinotdan, uning vaziyatlaridan, hodisalaridan va voqealaridan ajralgan ham emas.