Bu ulug'vor va buyuk bir manzaradir, unda biz har bir toshni, kattasini ham, kichigini ham, har bir urug' va barg, har bir gul va meva, har bir kichik nihol va har bir daraxtni, har bir hasharot va sudralib yuruvchini, har bir hayvon va insonni, yer yuzida yuradigan, suvda suzadigan yoki havoda uchadigan har bir jonzotni, qisqasi, butun koinotdagi barcha mavjudotlarning Ollohni ulug'lab, Unga bo'ysunib yuzlanayotganini ko'ramiz. Ko'zimiz ilg'aydigan yoki undan tashqarida qoladigan har bir narsaning jonlanayotganini his qilganimizda, qalbimiz hayratga to'ladi.
It is a powerful and majestic scene in which we see every stone, large and small, every seed and leaf, every flower and fruit, every little shoot and every tree, every insect and reptile, every animal and human being, every creature that walks the earth, swims in the water or floats in the air, in short, all creatures in the whole universe glorifying God and turning to Him in submission. We are filled with awe as we sense that everything that comes within our vision or stays beyond it comes alive.
"Biz qachon qo'limizni biror narsaga tegish uchun cho'zsak va qachon oyog'imizni biror narsadan oshib o'tish uchun qo'ysak, u narsaning tirik ekanini, Allohni emas, Xudoni ulug'lab turganini his qilamiz."
Note: following your rules, "God" is rendered as "Xudo", not "Alloh".
‘Whenever we stretch our hands out to touch something, and whenever we put our feet to step over something, we feel that it is alive, glorifying God.
Albatta, har bir narsa O‘zining poklik va hamdini o‘z tarzi va tilida bayon etadi.
“Indeed every single thing extols His glory and praise,” in its own way and language.
“Lekin siz [odamlar] ularning hamdini tushuna olmaysiz.” (44-oyat) Insonlar o‘zlarining loydan yaratilgan tabiatlari bilan cheklangan. Bu ularni boshqa mavjudotlarning hamdini tushunishdan mahrum qiladi. Agar ular qalblari bilan tinglaganlarida, olamda amal qiladigan nozik qonunlarni, katta yoki kichik bo‘lsin, hamma narsani yaratib, hammasini Yaratguvchiga yo‘naltiradigan qonunlarni tushunishga yo‘naltirganlarida, u hamdning bir qismini anglagan bo‘lardilar. Insonning ruhlari poklanib, jonli yoki jonsiz har bir narsaning faqat Allohga hamdu sano aytayotganini eshitganda, ular Oliy Jamiyat bilan aloqaga yanada tayyor bo‘ladilar. Ular faqat moddiy dunyo bilan cheklanib qolganlarga qaraganda olamning sirlarini yaxshiroq tushuna oladilar.
“But you [human beings] cannot understand their praises.” (Verse 44) Human beings are limited by their own constitution which has a clay origin. This debars them from understanding the praises of other creatures. Had they listened with their hearts, directing them to appreciate the subtle laws that operate in the universe and make everything, large or small, turn to the Creator of all, they would have appreciated something of that praise. When human souls are purified and when they hearken to every animate and inanimate object as it addresses its glorification to God alone, they are better prepared to be in contact with the Supreme Society. They are better able to understand the secrets of the universe than those who limit themselves to the material world.
“U haqiqatan ham Bardoshli, Juda Kechiruvchidir.” (44-oyat) Xudoning bu sifatlari bu yerda zikr etilishining sababi shundaki, insonlarning Unga nisbatan o‘z burchlarini ado etishdagi kamchiliklari ko‘zga yaqqol tashlanadi. Koinotdagi Xudoga bo‘ysunishning bunday buyuk namoyishi yonida inson alohida, o‘ziga xos holatda ko‘rinadi. Ba’zilar Xudoga sherik keltiradi, boshqalari Unga qizlar borligini da’vo qiladi, yana boshqalari esa Uni ulug‘lash va poklash burchini unutib qo‘yadi. Aslida insonlar barcha mavjudotlar orasida birinchi bo‘lib Xudoni tan olishi, Unga itoat etishini e’lon qilishi va Uning hamdu sanosini aytishi kerak edi. Agar Xudoning bardoshi va kechirimliligi bo‘lmaganida, U ularni tezroq jazolagan bo‘lardi. Biroq U ularga muhlat beradi, eslatadi va o‘gitlaydi, chunki “U haqiqatan ham Bardoshli, Juda Kechiruvchidir.” Payg‘ambarning chaqirig‘ini rad etgan, u zotning o‘z qabilasidan bo‘lgan Quraysh yetakchilari esa qalblari va ruhlarini Qur’onning haqiqatiga ijobiy javob berishdan saqlab qolish uchun qattiq harakat qildilar. Natijada Xudo ular bilan Payg‘ambar o‘rtasiga ko‘rinmas parda tortdi va ularning qalblariga uni tushunishga to‘sqinlik qiladigan qoplamalar qo‘ydi. Ularning quloqlari eshitmaslik holatiga o‘xshash edi, shu sababli ular uning xabarini anglay olmasdilar.
“He is indeed Forbearing, Much Forgiving.” (Verse 44) These attributes of God are mentioned here because of what seems clear of people’s failing in their duties towards Him. Compared with this great show of submission to God in the whole universe, human beings seem to be in a singular position. Some associate partners with God, while others allege that He has daughters, and still others remain oblivious of their duty to praise and glorify Him. In fact human beings should have been the first among all creatures to acknowledge God, declare their submission to Him and extol His praises. Had it not been for God’s forbearance and forgiveness, He would have hastened their punishment. But He allows them time, reminds and admonishes them because ‘He is indeed Forbearing, Much Forgiving.’ The leaders of the Quraysh, the Prophet’s own tribesmen who rejected his call, tried hard to prevent their hearts and souls from responding positively to the truth of the Qur’ān. As a result, God raised an invisible curtain between them and the Prophet, and placed coverings on their hearts preventing them from understanding it. Their ears were in a state similar to deafness, which meant that they could not understand its message.
Qur'onni o'qiganingizda, oxirat hayotiga ishonmaydiganlar bilan sizning orangizda ko'rinmas to'siq qo'yamiz. Ularning qalblariga parda tortamizki, uning ma'nosini anglay olmaydilar, quloqlarini esa kar qilamiz. Shunday qilib, Qur'onda Rabbingizni yagona va yagona Xudo deb zikr qilganingizda, ular nafrat bilan orqalarini o'girib ketadilar.
When you read the Qur’ān, We place an invisible barrier between you and those who do not believe in the life to come. We cast a veil over their hearts which makes them unable to grasp its meaning, and their ears We make deaf. And so, when you mention your Lord in the Qur’ān as the One and only God, they turn their backs in aversion.
Biz ular sizni tinglayotganda nima eshitayotganlarini va ular yakka holda bir-birlari bilan gaplashganda nima deyishayotganlarini yaxshi bilamiz. Zolimlar aytadilar: "Siz ergashgan odam, albatta, sehrlangan kishidir." Ko'ring, ular sizni nimaga o'xshatmoqdalar. Ular, albatta, adashdilar va (haqiqatga) qaytishga yo'l topa olmaydilar.
We are fully aware of what they are listening for when they listen to you, and what they say when they speak to each other in private. The wrongdoers say: ‘The man you follow is certainly bewitched.’ See to what they liken you. They have certainly gone astray and are unable to find a way back [to the truth]. (Verses 45-48)
Bir rivoyatda aytilishicha, Quraysh oqsoqollari barcha odamlarga umumiy farmon berib, musulmonlar Qur’onni tilovat qilayotganini eshitganda, uni tinglamaslikni buyurganlar.
One report states that the elders of the Quraysh issued a general order telling everyone not to listen to the Qur’ān when they heard it being recited by Muslims.
Hatto Islomning eng ochiq dushmanlariga ham Qur’on o‘ziga xos jozibasi bilan ta’sir qilardi.
But the Qur’ān had its attraction even to the most outspoken enemies of Islam.
Qorong'ilik pardasi ostida, o'sha oqsoqollardan uchtasi — Abu Jahl, Abu Sufyon va al-Akhnas ibn Shariq — Payg'ambar ﷺning uyi yonida o'tirib, ichkaridan o'qilayotgan Qur'onni tinglardi. Ularning har biri yolg'iz edi va hech kim o'z harakatini bilmasligiga ishonardi. Tong otganda, hech kim bilmasligi uchun, har biri o'z uyiga qaytib ketdi. Ko'p o'tmay, uchovi uchrashib qoldi. Ularning o'sha paytda o'sha joyda bo'lishining yagona sababi bor edi. Shu sababli ular bunday harakatdan bir-birlarini qaytarishdi: "Agar ergashuvchilaringizdan biri sizni ko'rib qolsa," dedi ulardan biri, "ularning ko'nglida shubha uyg'otasiz." Keyingi kecha ular yana xuddi shunday qilishdi va tong otganda yana uchrashishdi. Yana bir bor, o'zlarining "mas'uliyatsiz" harakatlaridan bir-birlarini qaytarishdi.
Protected by the cover of darkness, three of those elders, Abū Jahl, Abū Sufyān and al-Akhnas ibn Sharīq sat just outside the Prophet’s house, listening to the Qur’ān being recited from inside. Every one of them was on his own, thinking that no one would know about his action. As the day began to break, each took his way home, so that no one would find out. Soon, the three of them met. There was only one reason for their presence there at that particular time. Therefore they counselled each other against such action: “Should some of your followers see you,” one of them said, “you would stir doubts in their minds.” The following night they did the same, and once again they met at the break of day. Again they counselled each other against their ‘irresponsible’ action.
Shunga qaramay, uchinchi kecha ularning har biri Payg'ambarning ﷺ uyi yonida o'tirib, Qur'onni tinglagani bordi. Ertalab uchrashganlarida, ular o'zlaridan uyalib ketishdi. Ulardan biri har birining sharaf so'zi bilan qasamyod qilib, boshqa qaytmaslikka ahd qilishni taklif qildi. Ular uylariga qaytishdan oldin shunday qilishdi.
Nevertheless, the third night each of them went to sit outside the Prophet’s home and listen to the Qur’ān. When they met in the morning, they were ashamed of themselves. One suggested that they should each give their word of honour not to return. This they did before going home.
Keyingi kuni ertalab al-Akhnas ibn Sharīq Abū Sufyānning uyiga bordi. U Abū Sufyondan Muĥammad ﷺ o‘qigan narsalar haqida nima deb o‘ylashini so‘radi. Abū Sufyon dedi: “Men o‘zim biladigan va haqiqat ekanini tan oladigan narsalarni eshitdim, lekin mohiyatini tushuna olmaydigan narsalarni ham eshitdim.” Al-Akhnas uning fikriga qo‘shilishini aytdi. Keyin u ketdi va xuddi shu savolni berish uchun Abū Jahlning uyiga bordi. Abū Jahlning javobi butunlay boshqacha edi. Bir marta bo‘lsa ham u o‘ziga va suhbatdoshiga nisbatan samimiy va rostgo‘y bo‘ldi: “Men eshitganlarim haqida aytib beraman! Biz `Abd Manāf urug‘i bilan sharaf uchun raqobatlashib keldik: ular kambag‘allarni boqdi, biz ham shunday qildik; ular ehtiyojmandlarga saxiylik bilan yordam berdi, biz ham shunday qildik. Biz teng darajada, ikki poygachi ot kabi bir-biri bilan bo‘yin-bo‘yin bo‘lib turganimizda, ular o‘zlaridan birining osmondan vahiy oluvchi Payg‘ambar ekanini aytishdi! Biz qachon bunday sharafga erisha olamiz? Xudoga qasamki, biz unga hech qachon ishonmaymiz.” Shunday ekan, ravshan ko‘rinib turibdiki, bu uch oqsoqol Qur’on bilan larzaga kelgan, ularning qalblari uning xabariga tortilgan edi, lekin ular ataylab yuraklarini unga yopib qo‘yishdi. Natijada Xudo ularning va Uning Elchisi o‘rtasiga inson ko‘zi bilan ko‘rib bo‘lmaydigan, ammo yurak bilan his qilinadigan yashirin muhr qo‘ydi. Uning ta’siri shu bo‘ldiki, ular o‘zlari orasida bo‘lgan Xudoning Elchisining huzuridan foyda ko‘rmadilar va u o‘qigan Qur’ondan hidoyat topmadilar. Shunday qilib, ular bir-birlari bilan Qur’onning go‘zalligi va haqiqati haqida gaplashardilar, lekin uni yana tinglamaslikka va’da berishardi. Ular uning kuchini yana his qilishlari, yangidan tinglash uchun chiqishlari mumkin edi, ammo ular unga qarshi turishga qat’iy qaror qilgan edilar va aql hamda qalbga murojaat qiluvchi Qur’on va uning xabarini tinglamaslik uchun so‘zlarini sharafli va’da bilan mustahkamlardilar. Ular Xudoning birligi xabari — Qur'onning markaziy xabari — ularning manfaatlari, imtiyozlari va manmanligiga tahdid solayotganini his qildilar: {Qur'onda Rabbingizni yagona va yagona Xudo deb eslaganingizda, ular nafrat bilan orqalarini o'giradilar.} (46-oyat)
Later that morning al-Akhnas ibn Sharīq went to see Abū Sufyān at his home. He asked him what he thought about what he had heard Muĥammad reciting. Abū Sufyān said: “I heard things which I know and recognize to be true, but I also heard things whose nature I cannot understand.” Al-Akhnas said that he felt the same. He then left and went to Abū Jahl’s home to put the same question to him. Abū Jahl’s answer was totally different. For once, he was candid and honest with himself and his interlocutor: “I will tell you about what I heard! We have competed with the clan of `Abd Manāf for honours: they fed the poor, and we did the same; they provided generous support to those who needed it and we did the same. When we were together on the same level, like two racehorses running neck and neck, they said that one of their number was a Prophet receiving revelations from on high! When can we attain such an honour? By God, we shall never believe in him.” It is abundantly clear then that these three elders were touched by the Qur’ān, their souls attracted to its message, but they deliberately sealed their hearts to it. As a result, God placed between them and His Messenger a secret seal that could not be seen with the human eye, yet it is felt by the heart. Its effect was to ensure that they would not benefit by the presence of God’s Messenger among them and would not be guided by the Qur’ān he recited. Thus, they would speak to each other about the beauty and the truth of the Qur’ān but would pledge not to listen to it again. They might feel its power again and go out to listen to it anew, but they would remain determined to oppose it, and pledge a word of honour to stop listening to the Qur’ān and its message that addresses both mind and heart. They felt that the message of God’s oneness, which is the central message of the Qur’ān, threatened their interests, privileges and pride: “And so, when you mention your Lord in the Qur’ān as the One and only God, they turn their backs in aversion.” (Verse 46)
Ular Xudoning yagonaligi tamoyilining o‘zidan yuz o‘girardilar, chunki bu tamoyil ularning o‘sha qorong‘u davrlarda hukm surgan afsonalarga asoslangan ijtimoiy mavqeiga tahdid solayotganini his qilardilar.
They were averse to the very principle of God’s oneness because they felt that it threatened their social position based on the myths that prevailed in those dark ages.
Darhaqiqat, Quraysh oqsoqollari o'z e'tiqodlarining Islomning chuqur imoniga nisbatan bo'sh ekanligini anglamasliklari uchun juda aqlli edilar. Ular Qur'onning ulug' xususiyatini osonlikcha qadrlay olardilar. Haqiqatan ham, ularning tabiati ularni uni tinglashga undagan edi, ammo ularning kibri ularni unga dushmanona munosabatda bo'lishga majbur qildi. Shu tariqa ular o'z qarshiliklarini oqlash uchun hatto Payg'ambar ﷺ haqida tuhmatlar to'qidilar: "Zolimlar aytdilar: 'Siz ergashayotgan odam, albatta, sehrlangan'." (47-oyat)
In fact, the elders of the Quraysh were too intelligent not to realize the hollow nature of their beliefs as compared with the profound faith of Islam. They could easily appreciate the superb nature of the Qur’ān. Indeed their very nature motivated them to listen to it, but their pride caused them to take a hostile attitude to it. Thus they even fabricated allegations against the Prophet to justify their opposition: “The wrongdoers say: ‘The man you follow is certainly bewitched.” (Verse 47)
Ularning so'zlarida Qur'onning mohiyatini yashirin tarzda tan olish bor edi. Ular ichki his-tuyg'ularida Qur'on inson so'zi bo'lishi uchun juda ulug' ekanini anglab yetgan edilar. Ular uning ustunligi insonlar olamidan ham yuqori ekanini his qilar edilar. Shuningdek, u ularning o'z his-tuyg'ularigacha kirib borayotganini ham sezar edilar. Shu sababli ular uni sehrgarning so'zi, deb da'vo qildilar. Shunday qilib, ular Muhammad ﷺ o'z nomidan emas, balki sehr kuchi bilan gapirayapti, deb ayblar edilar. Agar ular unga ham, o'zlariga ham adolatli bo'lganlarida, uning ilohiy mohiyatini tan olgan bo'lardilar. Darhaqiqat, hech bir inson va boshqa hech bir mavjudot Qur'onga o'xshash narsani yarata olmas edi.
Their very words carried an implicit recognition of the nature of the Qur’ān. They realized deep inside that the Qur’ān was far too superior to be the word of a human being. They felt that its superiority transcended the realm of human beings. They also felt that it penetrated their own feelings. Hence, they alleged that it was the word of a sorcerer. Thus they claimed that Muĥammad was not speaking for himself, but by the power of magic. Had they been fair to him and to themselves, they would have acknowledged its divine nature. Indeed no human being and no other creature could have produced anything like the Qur’ān.
“Qarang, ular seni nimaga o‘xshatishdi. Ular, albatta, adashdilar va [haqiqatga] qaytish yo‘lini topa olmaydilar.” (48-oyat) Ular Payg‘ambarni sehrlangan kishilarga o‘xshatdilar, holbuki u ularga sira o‘xshamas edi. U shunchaki Xudo tomonidan tanlangan Elchi edi. Ular shu o‘xshatishni qilganda adashdilar. Ular oldinga yo‘l topa olmadilar. Hatto o‘z shubhalarini asoslay olmadilar.
“See to what they liken you. They have certainly gone astray and are unable to find a way back [to the truth].” (Verse 48) They likened the Prophet to those who are bewitched when he was nothing like them. He was simply a Messenger chosen by God. As they made this analogy, they went astray. They could find no way ahead. They could not even justify their suspicions.