Farishtalar aytdi: «Ey Maryam, Alloh sizga O‘zidan bir kalima bilan xushxabar yetkazmoqda — uning ismi Masih, Iso ibn Maryam bo‘lib, bu dunyoda ham, oxiratda ham aziz-e’zozli bo‘ladi va Alloh huzuridagilardan bo‘ladi. U beshikda turib ham, katta bo‘lganda ham odamlar bilan so‘zlashadi va solihlardan bo‘ladi». Maryam dedi: «Parvardigorim! Menga qanday o‘g‘il bo‘lishi mumkin, axir menga hech bir erkak tegmagan-ku?» U javob berdi: «Shunday. Alloh xohlagan narsasini yaratadi. Biror ishni qilishni irodа qilganda, unga faqat «Bo‘l!» deydi, u esa bo‘ladi. U unga Kitobni, hikmatni, Tavrotni va Injilni o‘rgatadi va uni Isroil o‘g‘illariga elchi qilib yuboradi. Men sizning Parvardigoringizdan bir mo‘‘jiza olib keldim: loydan qushning shaklini yasayman, unga dam solaman va u Allohning izni bilan tirik qush bo‘ladi. Tug‘ma ko‘rni va pismiqni shifolayman, Allohning izni bilan o‘likni tiriltiraman. Uylaringizda nima yeyishingiz va nimani jamg‘arishingizni sizga xabar beraman. Agar haqiqatan mo‘minlar bo‘lsangiz, bularning hammasida sizlar uchun albatta bir belgi bor».
The angels said: ‘Mary, God sends you the happy news, through a word from Him, [of a son] whose name is the Christ, Jesus, son of Mary, honoured in this world and in the life to come, and shall be among those who are favoured by God. He shall speak to people in his cradle, and as a grown man, and shall be of the righteous.” Said she: “My Lord! How can I have a son when no man has ever touched me?” [The angel] answered: “Thus it is. God creates what He wills. When He wills a thing to be, He only says to it Be, and it is. He will teach him the book and wisdom, and the Torah and the Gospel, and will make him a messenger to the Israelites. I have brought you a sign from your Lord. I will fashion for you out of clay the likeness of a bird. I shall breathe into it and, by God’s leave, it shall become a living bird. I will heal the blind and the leper, and bring the dead back to life by God’s leave. I will announce to you what you eat and what you store up in your houses. Surely, in all this there as a sign for you, if you are truly believers. (Verses 45-9)
Insonning fikricha, Iso alayhissalomning tug'ilishi barcha mo''jizalarning eng buyugi bo'lib qolmoqda. Hech qanday cheklovlardan xoli bo'lgan Allohning irodasiga ko'ra esa, bu hech qanday odatdan tashqari narsa emas.
To the human mind, Jesus’s birth remains the greatest of all miracles. According to God’s will, which is free of all restrictions, it is nothing out of the ordinary.
Biz eshitamizki, Maryam poklik, nafsni tozalash, ibodat va samimiy taqvo orqali bu sharafga, ya'ni bu buyuk voqea uchun tanlanishga loyiq bo'lgan. Mana, u birinchi marta farishtalar orqali bu xushxabarni qabul qilmoqda: «Farishtalar dedilar: "Ey Maryam, Alloh sizga O'zidan bir so'z [bilan] xushxabar beradi, uning ismi Masih, Iso ibni Maryam bo'lib, dunyoda ham, oxiratda ham sharaflangan va Alloh huzuridagilar qatoriga kiradi"». (45-oyat)
Bu to'liq xabar bo'lib, butun ishni bayon qiladi. U bu xabarni Allohning bir so'zi orqali, ya'ni Masih, Iso ibni Maryam orqali qabul qilmoqda. Gapning tuzilishida «Masih» ismi «so'z» atamasining o'rnini bosmoqda. Lekin u haqiqatan ham «Kalima» (So'z)dir. Bu ibora aslida nimani anglatadi?
We are told that Mary qualified, through purification, devotion and sincere worship, to receive this honour and to be chosen for this great event. Here she is receiving the news for the first time through the angels: “The angels said: Mary, God sends you the happy news, through a word from Him, [of a son] whose name is the Christ, Jesus, son of Mary, honoured in this world and in the life to come, and shall be among those who are favoured by God.’” (Verse 45) It is a complete piece of news which tells of the whole affair. She receives the news in a word from God, namely the Christ, Jesus, son of Mary. In the construction of the sentence, the name “the Christ” is a substitute for the term “a word”. Yet, he is indeed the “Word”. What does this expression actually mean?
Bu va shunga o‘xshash bayonlar inson idrokidan tashqarida bo‘lgan masalalar jumlasidandir. Ularning aniq ma’nosini belgilashning hech qanday imkoni yo‘q. Ular suraning avvalroqdagi Alloh Taoloning quyidagi so‘zlarida zikr etilgan narsalarning bir qismi bo‘lishi mumkin: «Sizga Kitobni nozil qilgan Zotdir. Uning bir qismi muhkam oyatlardir, ular Kitobning asosidir, boshqalari esa mutashobihdir. Dillarida kajlik bor kimselar esa, fitna qidirish va uning ta’vilini izlash maqsadida, mutashobihga ergashadilar». (7-oyat)
Ammo bu masala, agar maqsadimiz bu haqiqatni shunday tushunish bo‘lsa, ancha oddiyroq ko‘rinadi: qalblarimiz Olloh Taolo va Uning mukammal yaratilishi, cheksiz qudrati va chegarasiz irodasi bilan bevosita bog‘liq bo‘lib tursin.
This and similar statements are of those matters which lie beyond our human perception. There is no way to determine what they precisely mean. They may be part of what God referred to in His earlier statement in the sūrah: “He it is Who has sent down to you the Book, containing verses which are clear and precise — and these are the essence of the Book — and others are allegorical. Those whose hearts have swerved from the truth pursue that part of it which is allegorical, seeking to create dissension and trying to give it an arbitrary meaning.” (Verse 7) The matter, however, appears to be much simpler if our purpose is to understand this fact in such a way which keeps our hearts in direct contact with God and His perfect creation, His limitless ability and unrestricted will.
Odamning loydan yaratilishi bilan inson hayotining boshlanishi Allohning irodasi bilan bo‘lgan.
It was God’s will that human life should start with the creation of Adam from clay.
Odamni loydan bevosita yaratganmi yoki loydan avvalgi bir turni yaratib, u rivojlanib insoniyat paydo bo‘lguncha davom etganmi, bu masalaning o‘zi sirning mohiyatiga hech qanday ta’sir qilmaydi. Bu sir faqat Allohga ma’lum bo‘lgan sirdir.
Whether He has made Adam directly from clay or He made from clay an earlier species which continued to develop until the humankind came into existence has no bearing whatsoever on the nature of the secret which remains known only to God.
Ya'ni, hayotning siri birinchi tirik mavjudotga berilgan bo'lib, yoki agar Odam jonsiz loydan bevosita yaratilgan bo'lsa, Odamga berilgan. Ikkalasi ham Xudoning ishiga nisbatan bir xildir. Mavjudotni tushuntirishda ulardan birini ikkinchisidan afzal deb hisoblash kerak emas.
That is, the secret of life which was given to the first living creature, or given to Adam if he was created directly out of lifeless clay. Both are the same in relation to God’s work. Neither should be considered preferable to the other in explaining existence.
Bu hayot qayerdan va qanday paydo bo‘lgan? U, albatta, tuproqdan va yer yuzidagi barcha jonsiz moddalardan farq qiladigan narsadir. U qo‘shimcha, boshqacha bir narsadir. U tuproqda, loyda yoki hech qanday jonsiz moddada hech qachon topilmaydigan ma’lum jihatlarni yuzaga keltiradi. Bu sir qanday yuzaga kelgan? Biz buni bilmasligimiz uning mavjudligini inkor etishimizga yoki faqat moddaga ishonuvchilar kabi mayda-chuyda bahslarga berilishimizga asos bo‘la olmaydi.
Where has this life come from, and how? It is certainly something different from dust and different from all the lifeless materials available in the earth. It is something extra, something different. It is something which brings about certain aspects which can never be found in the dust, clay or in any lifeless material whatsoever. How has this secret come about? The fact that we do not know does not justify our denial of its existence or our indulging in petty arguments as those who believe only in matter do.
Ular o‘z dalillarini shunday tor fikrlilik bilan davom ettiradilarki, buni har qanday aqlli inson, ayniqsa har qanday olim hurmat qila olmaydi. Haqiqat shuki, biz bilmaymiz. Biz, insonlar, cheklangan imkoniyatlarimiz bilan hayotning kelib chiqishini aniqlash yoki jonsiz narsadan hayot paydo qilish uchun qilgan barcha urinishlarimiz hech narsaga erishmadi.
They pursue their arguments with a narrow-mindedness which cannot be respected by any man of reason, let alone any scientist. The fact remains that we do not know. All the attempts which we, human beings, have made with our limited means to determine the origin of life, or to initiate life from something which is lifeless, have achieved nothing.
Biz bilmaymiz, lekin hayot ato etgan Xudo biladi. U bizga aytadiki, hayot — bu Uning ruhidan biror narsaga nafas berilishidir. U yana aytadiki, uni berish Uning bir so‘zi bilan amalga oshadi: “Bo‘l, va u bo‘ladi.” Bu ruhiy nafas nima? Jonsiz narsaga ruh qanday puflanadiki, u vujudga keladi? Bu inson aqli uchun tushunarsiz bo‘lib qolayotgan sirdir. Biz bu tushunchaga erisha olmaymiz, chunki bu bizning ishimiz emas. Bu savollarga javob bilish insonga, Xudo uni yaratgan maqsadini — ya’ni yer yuzini boshqarishni — ado etishda foyda keltirmaydi. U hech qachon o‘likdan hayot yaratishga muhtoj bo‘lmaydi. Demak, hayotning mohiyatini, Ilohiy ruhning nafas berish tabiatini yoki u Odamga yoki tirik mavjudotlar zanjirining birinchi bo‘g‘iniga qanday berilganini bilishning unga qanday qiymati bor?
We do not know, but God, Who has given life, knows. He tells us that life is a breathing of His spirit into something. He further tells us that giving it is achieved by a word from Him: “Be, and it is.” What is this spiritual breathing? How is spirit blown into something lifeless so as to bring it into existence? This is a secret which remains incomprehensible to human reason. We cannot achieve that understanding because it is not part of our business. To know these answers does not benefit man in the discharge of his mission for which God has created him, namely, to be in charge of the earth. He will never need to create life from death. Hence, what is the value to him of knowing the nature of life, or the nature of the breathing of the Divine spirit, or how it has been given to Adam or to the first creature in the chain of living beings?
Xudo bizga aytadiki, Uning Adamga ruhini puflagani Adamga sharafli o'rin va martaba bergan, hatto farishtalardan ham yuqori qilgan. Demak, bu qurtlar va mikroblarga berilgan oddiy "hayot"dan boshqa narsa bo'lishi kerak. Bu bizni insonni alohida mavjudlikka ega bo'lgan bir turdagi yaratilish sifatida ko'rib chiqishga olib keladi. U koinotning umumiy tartibida boshqa hech bir mavjudotga berilmagan maxsus o'ringa ega. Biroq, bu bizning hozirgi mavzuimiz emas. Biz bunga faqat qisqacha ishora qildik, shunda o'quvchi inson paydo bo'lishi atrofidagi bahslar natijasida yuzaga kelishi mumkin bo'lgan har qanday shubhalardan ogoh bo'lsin.
God tells us that the breathing of His spirit in Adam is what gave Adam his honourable place and distinction, even above the angels. It must be, then, something different from that mere “life” given to worms and germs. This leads us to consider man as a kind of creation with a separate existence. He has a special place in the general order of the universe which is not shared by any other creature. This, however, is not our immediate subject. We have only made this brief reference to it in order to warn the reader against any doubts which may arise as a result of arguments surrounding the advent of man.
Muhim shuki, Xudo bizga hayotning boshlanishi haqida xabar bermoqda. Hayotning bu siriga qanday yetilishi yoki jonsiz narsaga qanday qilib hayot ato etilishini biz tushuna olmasligimiz ahamiyatga ega emas.
What is important here is that God is telling us about the initiation of life. It does not matter that we remain unable to comprehend the nature of this secret or understand how life is breathed into something lifeless.
Odam alayhissalom to‘g‘ridan-to‘g‘ri yaratilganidan so‘ng, Xudoning irodasi bilan insoniy hayotni davom ettirishning muayyan tartibi belgilandi. Bu tartibga ko‘ra, homiladorlik yuz berishi uchun erkak va ayol birga kelishi, ayolning tuxum hujayrasi erkakning urug‘ hujayrasi bilan urug‘lanishi talab etiladi. Na tuxum hujayra, na urug‘ hujayra jonsiz emas.
It was God’s will, after Adam came into existence in that direct way, to establish a certain procedure for the regeneration of human life. This procedure requires that a male and a female come together and that the female egg be fertilised by a male sperm for conception to take place. Neither the egg nor the sperm is lifeless.
Odamlar bu jarayonni ko‘p avlodlar davomida tanish edilar, to Alloh ulardan birida bu tartibdan istisno qilishni ixtiyor etmaguncha. U zot bunday shaxsning tug‘ilishini dastlabki boshlanishga o‘xshatdi, lekin mutlaqo aynan o‘sha holda emas. Bu holatda ayol o‘zi yolg‘iz hayotni boshlab beruvchi Ilohiy ruhni qabul qiladi va jarayon yakunlanadi.
Note: the rules require "God" rather than "Allah" in the translation, so the correct rendering is:
Odamlar bu jarayonni ko‘p avlodlar davomida tanish edilar, to Xudo ulardan birida bu tartibdan istisno qilishni ixtiyor etmaguncha. U zot bunday shaxsning tug‘ilishini dastlabki boshlanishga o‘xshatdi, lekin mutlaqo aynan o‘sha holda emas. Bu holatda ayol o‘zi yolg‘iz hayotni boshlab beruvchi Ilohiy ruhni qabul qiladi va jarayon yakunlanadi.
People were familiar with this process for countless generations until God chose to make an exception to it in the case of an individual human being. He made his birth similar to the very first beginning, although not exactly the same. In this case, a female on her own receives the Divine spirit which initiates life, and the process is completed.
Was this breathing of the spirit what is described as the word? Or was the word the line God's will has taken? Or does the word mean the command "be", which may be taken as it is or may express that God's will has chosen something in particular? Was the word Jesus, or is his existence derived from it? The pursuit of all such questions can only result in creating doubts. The only true conclusion is that God willed to initiate life in a manner which had no parallel. His unrestricted will accomplished such an initiation of life through a breathing of His spirit, the nature of which remains unknown to us while we understand its effects. There is no reason for us to understand its nature because such an understanding does not add to our ability to discharge our mission on earth, since to initiate life is not part of our appointed task. Viewed in this manner, the whole question becomes easy to understand and raises no doubts in our minds.
Was this breathing of the spirit what is described as the word? Or, was the word the line God’s will has taken? Or, does the word mean the command “be”, which may be taken as it is or may express that God’s will has chosen something in particular? Was the word Jesus, or is his existence derived from it? The pursuit of all such questions can only result in creating doubts. The only true conclusion is that God willed to initiate life in a manner which had no parallel. His unrestricted will accomplished such an initiation of life through a breathing of His spirit, the nature of which remains unknown to us while we understand its effects. There is no reason for us to understand its nature because such an understanding does not add to our ability to discharge our mission on earth, since to initiate life is not part of our appointed task. Viewed in this manner, the whole question becomes easy to understand and raises no doubts in our minds.