Birinchi haqiqat shundaki, Yaratuvchining yaratilishi ustida fikr yuritish, koinotning ochiq kitobini va Xudo koinotga joylashtirgan buyuk mo''jizalarni chuqur o''rganish — aniq bir ibodat va Xudoni zikr qilishning muhim qismidir. Agar koinotning turli jihatlarini, qonunlarini va hodisalarini o''rganib, uning sirlari va imkoniyatlarini ochishga qaratilgan tabiiy fanlar, bu koinotning Yaratuvchisini eslashga, Uning ulug''vorligi va inoyatini tan olib, e''tirof etishga yo''naltirilganida, ular shu zahoti Yaratuvchiga qilinadigan ibodat va duoning bir qismiga aylanar edi.
The first fact is that reflection on God’s creation and contemplation of the open book of the universe and the great wonders which God has placed in the universe constitute a definite act of worship and an essential part of remembering God. Had natural sciences which study various aspects, laws and phenomena of the universe in order to unravel their secrets and potential, been directed to remembrance of the Creator of this universe and to appreciate and acknowledge His majesty and grace, they would instantaneously have become part of worship and prayer to the Creator.
Inson hayoti bu fanlardan katta foyda ko‘rgan bo‘lar edi va Xudoga yuzlangan bo‘lar edi. Biroq materialistik yo‘nalish koinot bilan uning Yaratuvchisi o‘rtasidagi barcha aloqalarni uzadi va tabiiy fanlar bilan Ilohiy Zotning abadiy haqiqati o‘rtasida doimo mavjud bo‘lishi kerak bo‘lgan munosabatni uzib qo‘yadi. Shunday qilib, Xudoning insonga bergan buyuk ne’mati bo‘lgan ilmiy tadqiqot la’natga aylanadi, inson hayotini esa uzluksiz azob-uqubat, tashvish va insonni og‘ir bosadigan ma’naviy bo‘shliqning ketma-ket davriga aylantiradi.
Human life would have benefited a great deal by these sciences and would have turned towards God. The materialistic trend, however, severs all links between the universe and its Creator, and severs the relationship which should have always existed between natural sciences and the eternal truth of the Divine Being. Scientific research, God’s great gift to man, thus becomes a curse which makes human life a continuous succession of misery, worry and spiritual emptiness which weigh very heavily on man.
Ikkinchi haqiqat shundaki, Alloh taolo koinot bo'ylab joylagan belgilar faqat ibodat va Xudoni zikr qilish bilan poklangan qalb va aql egalariga o'zlarining ilhomlantiruvchi xabarlarini yetkazadi. Turganda, o'tirganda va yonboshlaganda ham Xudoni zikr qiladigan, osmonlar va yerning yaratilishi hamda kecha bilan kunduzning almashinuvi ustida tafakkur yuritadigan kishilar — aynan o'sha odamlarning qalb va aqli bu koinot hodisalari yetkazadigan xabarlarni anglashga tayyor bo'lgan kishilardir.
The second fact is that the signs that God has placed throughout the universe do not impart their inspiring messages except to hearts and minds refined by worship and the remembrance of God. Those who remember God in all situations, when they stand, sit and lie down, and reflect on the creation of the heavens and the earth and on the succession of day and night are indeed the very people whose hearts and minds are ready to appreciate the messages imparted by these universal phenomena.
Ular bu xabarlardan ortiqroq borib, najot, ezgulik va farovonlikni ta'minlaydigan Ilohiy yo'lga yetadilar. Boshqa tomondan, ayrim jihatlar va tashqi ko'rinishlarni o'rganish bilan cheklanib, ba'zi umumiy qonunlarning sirlarini kashf etadigan, ammo hayotning Ilohiy yo'lini bilishga hech qanday urinmaydiganlar, albatta, hayotni buzadilar va kashf etgan sirlari bilan o'zlarini halok qiladilar. Ular o'z hayotlarini belgilaydigan qayg'u va tashvishdan qutula olmaydilar va oxir-oqibat Xudoning g'azabiga uchrab, Uning jazosiga loyiq bo'ladilar.
They are the ones who reach beyond these messages to the Divine method which ensures salvation, goodness and prosperity. On the other hand, those who confine themselves to the study of certain aspects and appearances, and discover the secrets of some universal laws, without any attempt to know the Divine method of life inevitably destroy life and destroy themselves with the secrets they discover. They cannot escape the misery and worry which characterise their lives and they inevitably end up incurring God’s wrath and deserving His punishment.
Bu ikki haqiqat bir-birini to'ldiruvchi bo'lib, ular aql egalariga koinot hodisalari ustida tafakkur qilayotgan aynan shu paytda shu tarzda taqdim etiladi. Bu qalb va ruhning ravshanligi, xabarni qabul qilishga tayyor ochiq ong hamda haqiqatning oqibatlariga amal qilish va to'g'ri javob berishga tayyorlik holatini ifodalaydigan lahzadir.
These two facts are mutually complementary, and they are presented here in this way for men of understanding at the precise moment of their reflection on universal phenomena. It is a moment which represents clarity of heart and soul, an open mind ready to receive a message and an attitude of being prepared to give the right response and abide by the implications of the truth.
Bu ibodat lahzasi bo'lib, demak, u Alloh bilan munosabat o'rnatish va xabar qabul qilish lahzasidir. Shuning uchun ham osmonlar va yerning yaratilishi hamda kecha va kunduzning almashinishi ustida shunchaki tafakkur qilish ularning haqiqatini ochib berishi va bularning hech biri behudaga yaratilmaganini anglatishi tabiiydir. Bunday munosabatning bevosita natijasi quyidagi so'zlarda o'z ifodasini topadi:
It is a moment of worship, which means that it is a moment of establishing a relationship and receiving a message. It is no wonder, then, that the mere reflection on the creation of the heavens and the earth and the succession of day and night is enough to reveal the truth about them and the fact that nothing of this has been created in vain. The immediate result of this attitude is embodied in these words:
"Rabbimiz, Sen bularni behuda yaratmading. Sen poklangansan, bizni do'zax azobidan saqla."
Note: the quoted Qur'anic verse is rendered here as a translation of its meaning in Uzbek, and it is not inside braces, so no honorific applies. The sentence about the psychological response to the inspiration of the universe is not included in the original text you provided beyond the verse, so I have translated only what was given.
“’Our Lord, You have not created all this in vain. Limitless are You in Your glory.’” This is immediately followed by a psychological response to the inspiration of the universe:
“Bizni o‘t azobidan saqla. Parvardigorimiz, Sen kimni o‘tga kiritsang, uni albatta xorlagan bo‘lasan. Zolimlarning hech qanday yordamchisi bo‘lmas.” Osmonlar va yerning yaratilishi hamda kecha bilan kunduzning almashinuvi ortidagi haqiqatni tan olish bilan do‘zax oloviga tashlanish qo‘rquvi o‘rtasida qanday hissiy bog‘liqlik bor? Bu haqiqatni tan olish aql egalari va chuqur idrok sohibleri uchun hamma narsaning mukammal reja asosida va aniq maqsad bilan yaratilganini, haqiqat va adolat inson hayotidan keyin ham, mazkur dunyo chegarasidan tashqarida ham qaror topishini anglatadi. Bu esa, albatta, odamlarning qilgan har bir ishi hisobga olinishini va ularga mukofot yoki jazo berilishini bildiradi. Bundan esa haqiqat o‘rnatiladigan va adolat amalga oshiriladigan boshqa bir hayot mavjudligi xulosasi kelib chiqadi.
“Guard us, then, against the torment of the fire. Our Lord, him whom You shall commit to the fire, You will have condemned to disgrace. The evildoers shall have none to help them.’’ What is the nature of the emotional relationship between recognising the truth behind the creation of the heavens and the earth and the succession of day and night and the fear of being thrown into hell? Recognition of this truth means to those endowed with understanding and insight that it is all made according to an elaborate plan and for a definite purpose, and that truth and justice will be maintained beyond man’s life on this planet. This inevitably means that whatever people do will be taken into account and that rewards will be administered. This leads to the conclusion that there is another life where the truth will be established and where justice will be done.
Bu fikr yo'nalishi ham aniq, ham tabiiy. Aql egalarining xulosasi uning mohiyatini tezda shakllantiradi. Shu sababli, haqiqatni tushungan odamlarning ko'z o'ngida darhol olov manzarasi gavdalanadi va ularning haqiqatni anglashi bilan birga kelgan birinchi fikr Xudoga ularni olovdan saqlashni so'rashdir. Bu aql egalarining qalbi va ongida fikr hamda hissiyotlar qanday uyg'onishini ajoyib tushunishdan dalolat beradi. Ular o'z his-tuyg'ularini uzun duolarida ifodalaydilar, xavotirli, shoshilinchli, ohangdor va nozik ritmli holda: “Parvardigorimiz, Sen kimni o'tga kiritsang, uni albatta xorlikka mahkum etgan bo'lasan. Zolimlarning hech qanday yordamchisi bo'lmas.” Bu shuni anglatadiki, ular, avvalambor, do'zaxga tashlanganlarga muqarrar ravishda yetadigan xorlikdan qo'rqadilar. Do'zaxga tushadiganlarning qanday xorlikka duch kelishini tasavvur qilganlarida, uyatdan titraydilar. Ular Xudo huzurida uyatda qoladilar va bu uyatni olovning azobidan ham og'irroq his qiladilar. Shuningdek, bu ularning Xudoga qarshi hech kimning yordami yo'qligini bilishlarini ifodalaydi: “Zolimlarning hech qanday yordamchisi bo'lmas.” Keyin biz bu kamtarona duoni davom ettiramiz: “Parvardigorimiz, biz imonga da'vat qiluvchining ovozini eshitdik: ‘Parvardigoringizga iymon keltiring’, deb, va iymon keltirdik. Parvardigorimiz, bizning gunohlarimizni mag'firat qil, yomon amallarimizni o'chirib tashla va bizni yaxshilar bilan birga vafot ettir.” Bu qalblar ochiqdir. Unga javob berish uchun xabarni qabul qilishlari kifoya. Ularning sezgirligi kuchaygan. Ularning ongiga birinchi navbatda singib boradigan narsa – o'zlarining gunoh qilishlari va itoatsizlikka yo'l qo'yishlari mumkinligi haqidagi haqiqatdir. Shu sababli ular Parvardigorlariga yuzlanib, Uning mag'firatini va yomon amallarining o'chirilishini so'raydilar. Shuningdek, vafot etganlarida solih kishilar qatorida bo'lishni ham tilaydilar.
This line of argument is both obvious and natural. Its conclusion is quickly formulated in the minds of those people of understanding. Hence, the picture of the fire is immediately visualised in their minds and the foremost thought which accompanies their recognition of the truth is to pray to God to guard them against the fire. This shows a remarkable understanding of how thoughts and feelings are aroused in the minds and the hearts of people endowed with understanding. They express their feelings in their long supplication, apprehensive, urgent, melodious, finely rhythmic: “Our Lord, him whom You shall commit to the fire, You will have condemned to disgrace. The evildoers shall have none to help them.” This suggests that, first and foremost, they fear the disgrace which will inevitably befall those who are thrown into hell. They shiver with shame when they realise what sort of disgrace befalls such people. They stand ashamed in front of God, and they feel this shame to be more painful than the scourge of the fire. It also expresses their knowledge that there is no one to help them against God: “The evildoers shall have none to help them.’’ We move on with this humble prayer: “Our Lord, we have heard the voice of one who calls to faith, [saying]: ’Believe in your Lord’, and we have believed. Our Lord, forgive us, then, our sins and efface our bad deeds and let us die with the truly virtuous.” These hearts are open. They only need to receive the message in order to respond to it. Their sensitivity is enhanced. The first thing impressed on their minds is the fact that they commit sins and may be guilty of disobedience. Hence, they turn to their Lord, praying for His forgiveness and for their bad deeds to be effaced. They also pray to be grouped with the righteous when they die.
Ushbu oyatlarning mazmuni surahning qolgan qismining mazmuni bilan uyg'un keladi. Mo'minlar Allohdan o'z gunohlarini kechirishini so'raydilar, toki ular nafs va vasvasaga qarshi doimiy kurashda g'alaba qozona olsinlar. Bu kurashda g'alaba qozonish Allohning dushmanlari va imonning dushmanlariga qarshi harbiy jangda g'alaba qozonishga o'xshaydi. Shunday qilib, sura yaxlit bir butunlikdir: har bir qismi boshqasini to'ldiradi va to'liq hamda uyg'un xabarni yetkazadi.
The message of these verses fits in with the message of the rest of the sūrah. The believers pray to God to forgive them their sins so that they can win their continuous battle against desire and temptation. Achieving victory in this battle is akin to victory in a military battle against the enemies of God and the enemies of faith. Thus the sūrah is a whole unit, each part complementing the other, and delivering a complete and harmonious message.
Duoning so'nggi qismi umid, Allohga tayanish va mo'minlarning hech qachon sarsaga uchramaydigan ishonchidan kuch olishni ifodalaydi: ular Alloh Taolo va'da qilgan narsalarni hech qachon bajarmay qo'ymasligiga ishonadi. "Parvardigorimiz, Sen payg'ambarlaring orqali bizga va'da qilgan narsani bizga ber va Qiyomat kuni bizni xor etma. Albatta, Sen va'daga xilof qilmaysan", deyishadi. Ular payg'ambarlari orqali yetkazilgan Allohning va'dasi bajarilishini so'raydilar, Allohning va'dasida hech qachon xato bo'lmasligiga mutlaq ishonch bildiradilar va Qiyomat kuni xorlikdan saqlanishni umid qiladilar. Bu so'nggi xavotir ifodasi duoning boshida aytilgan xavotirga bog'lanadi. Bu ularning shu xorlikka nechog'li nozik sezgir ekanliklarini va uni doim eslab, duoning ham boshida, ham oxirida zikr qilishlarini ko'rsatadi. Bu qalblar qanchalik nozik va taqvodor, Alloh oldidagi uyatchanliklari qanchalik kuchli! Butun holicha olganda, bu duo qalblari ochiq va buzilmagan insonlarga koinot, uning belgilari va hodisalari orqali beriladigan xabarga samimiy va chuqur javobni ifodalaydi.
The last part of this prayer expresses hope, reliance on God and deriving strength from the believers’ unshakable trust that He always fulfils His promises: “Our Lord, grant us what You have promised us through Your messengers, and do not disgrace us on the Day of Resurrection. Surely, You never fail to fulfil Your promise.” They pray for the fulfilment of God’s promise conveyed to them by His messengers, expressing their absolute confidence that God never fails in His promise, and their hope to be spared disgrace on the Day of Resurrection. This last expression of apprehension relates to that at the beginning of their prayer. It demonstrates their great sensitivity to this disgrace and the fact that they always remember it and mention it both at the beginning and at the end of their prayer. How sensitive and pious are these hearts and how strong their sense of shame in front of God. Taken as a whole, this prayer represents a genuine and profound response to the message which the universe and its signs and phenomena give to men whose hearts remain open and uncorrupted.
Bu yerda shu oyatlarning qofiyalanishida namoyon bo‘lgan badiiy go‘zallik haqida qisqacha so‘z aytish lozim. Bu shunday ohangki, u bir xil tezlikni takrorlamaydi, balki uyg‘unlik ohangidir. Ushbu surah oyatlarining aksariyati, odatda, haqiqatni bayon qilishga xos bo‘lgan ohangni saqlab keladi. Ohang faqat ikki o‘rinda qisqa muddatga o‘zgartirilgan: birinchisi surahning boshida, ikkinchisi esa aynan shu oyatlarda uchraydi. Ikkala holatda ham tegishli oyatlar Allohga qilingan duoni o‘z ichiga oladi. Shuni ta'kidlash kerakki, ohang badiiy go‘zallik uchun o‘zgartirilgan bo‘lib, qabul qilingan ritm oyatlarga duo muhitiga mos keladigan kuyli ta'sir bag‘ishlaydi.
A brief word should be added here about the artistic excellence reflected in the rhyming of these verses. It is a rhythm which does not repeat the same tempo, but rather a rhythm of harmony. Most of the 200 verses of this sūrah maintain a rhythm which is normally associated with statement of fact. The rhythm is briefly changed in only two instances, the first occurs early in the sūrah and the second applies to these verses. In both instances, the verses concerned include a prayer to God. We note that the changes are made for artistic beauty, whereby the rhythm adopted gives the verses a melodious effect which suits the atmosphere of prayer.
Shuningdek, osmon va yerning yaratilishi hamda kecha bilan kunduzning almashinuvi ustida tafakkur qilish cho‘ziq, mulohazali ibodatga ayniqsa mos keladi, chunki bunday ibodat uzayishiga va ohangdor cho‘ziqlikka yo‘l beradi. Shu tariqa sahna uzoqroq vaqt davomida saqlanadi, shunda uning xabari va ta’siri odamlarning ongi hamda tasavvurida yanada uzoqroq davom etadi.
Moreover, reflection on the creation of the heavens and the earth and the succession of day and night is particularly suitable to a long, deliberate prayer which admits elongation and musical overtone. Thus, the scene itself is maintained for a longer period so as to prolong its message and effect on people’s minds and imagination.