Sura shu Alloh taolo bandalari bilan Uning o‘rtasidagi aloqani mustahkamlash uchun eng munosib amal bo‘lgan Uni poklash (tasbih) bilan boshlanadi. Bu aloqa Isro voqeasining eslatilishi bilan yuzaga kelgan mehr-shafqat va do‘stlik muhitida bo‘ladi.

The sūrah begins with glorifying God, the most fitting action to confirm the bond between God and His servants in the atmosphere of compassion and friendliness imparted by the mention of the night journey:

Ulug'dir O'sha Zot — bandasini tunda Masjidi Haromdan [Makkadagi] Masjidi Aqsogacha [Quddusdagi] olib bordi, uning atrofini Biz barakali qilgan edik, toki unga Biz o'z oyatlarimizdan ba'zilarini ko'rsatsak. Albatta, U — hammani eshituvchi va hammani ko'ruvchidir. (1-oyat)

Limitless in His glory is He who transported His servant by night from the Sacred Mosque [in Makkah] to the Aqşā Mosque [in Jerusalem] — the environs of which We have blessed — so that We might show him some of Our signs. Indeed He alone is the One who hears all and sees all. (Verse 1)

Sura ta'kidlaydi, inson Allohning bandasi ekanligi holatini: "U o'z bandasini kechasi sayr qildirgan zot..." Bu ta'kid Payg'ambarimiz ﷺ ning osmonga ko'tarilishi bilan bog'liq holatda zarur, chunki bu holatga ilgari hech bir inson yetib bormagan edi. Bu kontekstda inson bandachilik maqomining doim esda tutilishi muhimdir.

The sūrah emphasizes the position of man as God’s servant: “He who transported His servant by night...” The emphasis here is needed in the context of the Prophet’s ascension to heaven where no human being had gone before. It is important in this context that the status of man’s servitude to God should always be remembered.

Бунинг ҳаёт давомидаги, яъни Исонинг туғилиши, ердаги ҳаёти ниҳоясида осмонга кўтарилиши ва ҳаётлик чоғида берилган куч-қудрати туфайли баъзи кишилар унинг мақомини чалкаштириб, унда илоҳий табиат борлигини даъво қилган ҳолат каби, мақом борасида ҳеч қандай чалкашлик бўлмаслиги керак. Ислом ўзининг соддалиги ва покизалиги билан, Худо билан ҳеч бир махлуқ ўртасида ҳеч қачон ўхшашлик бўлиши мумкин эмаслигини таъкидлайди.

There must be no confusion of status similar to that which happened in the case of Jesus on account of his birth, his being raised to heaven at the end of his life on earth, and the powers which were given to him during life. All these caused some people to confuse his status and to claim that he had a divine nature. In its simplicity and purity, Islam insists that no similarity could ever exist between God and any creature.

Ushbu ochilish oyatining arabcha matnida ishlatilgan fe'l, asrā, "tunda sayohat qilish" ma'nosini bildiradi. Shuning uchun harakat vaqtini ko'rsatish uchun ushbu fe'lning o'zi kifoyadir.

Tungi sayohat Alloh taolo ko'rsatishni istagan ajoyib belgidir. Inson o'lchovlari bilan qaraganda bu hayratlanarli sayohatdir. Ushbu sayohatning birinchi qismi manzili bo'lgan Quddusdagi Masjidul Aqso Muqaddas yerning markazida joylashgan. Bu yerni Alloh Bani Isroilga ularni undan haydab chiqarishdan oldin ato etgan edi.

The night journey is a remarkable sign which God wished to demonstrate. It is an amazing journey by human standards. The Aqşā Mosque in Jerusalem, which was the destination of the first part of this journey, is at the heart of the Holy Land which God assigned to the Children of Israel before He caused them to be driven out of it.

Shu sababli, quyidagi parchada Muso va uning qavmi, Isroiliylar tarixini keltirish o‘rinli.

Thus it is appropriate to relate in the passage that follows the history of Moses and his people, the Israelites:

Biz Musoga kitobni berdik va uni Isroil o'g'illari uchun hidoyat manbai qildik, shunday deb: "Mendan boshqasini hech kimni himoyachi qilib olmanglar. Siz Biz Nuh bilan birga kemada olib yurgan kishilarning avlodlarisiz. U haqiqatan shukr qiluvchi bandamiz edi." Biz Isroil o'g'illariga kitobda aniq bayon qildik: "Ikki marta yer yuzida fasod tarqatasiz va albatta, haddan oshgan zolimlarga aylanasiz." Ulardan birinchisi ro'yobga chiqqanda, ustingizga kuchli bandalarimizni yubordik, ular yurtlaringizni o'rab-chirmab tekshirib chiqdilar. Va bu va'da amalga oshdi. So'ngra sizni ularga qarshi yana g'alaba qildirdik, mol-dunyo va farzandlar bilan yordam berdik, sonlaringizni ko'paytirdik. [Va dedik:] "Agar yaxshilik qilsangiz, o'zlaringizga yaxshilik qilgan bo'lasiz; agar yomonlik qilsangiz, o'zlaringizga qilgan bo'lasiz." Ikkinchi va'da ro'yobga chiqqanda esa, [dushmanlaringizni] sizni butunlay xor qilishga, avvalgi safar kirganlari kabi ibodatxonaga [Masjidi Aqsoga] kirishga va qo'lga kiritgan narsalarini vayron qilishga ruxsat berdik.

We gave Moses the book and made it a [source of] guidance for the Children of Israel, saying: Do not take anyone for a guardian other than Me. You are the descendants of those whom We carried [in the ark] with Noah. He was a truly grateful servant of Ours. ‘ We made it clear to the Children of Israel in the book: ‘Twice will you spread corruption on earth and will indeed become grossly overbearing.’ When the prediction of the first of these came true, We sent against you some of Our servants of great might who wrought havoc throughout the land. Thus [Our] warning came to be fulfilled. Then We let you prevail against them once more, and We gave you wealth and offspring, and made you more numerous [than ever. And We said:] ‘If you do good, you will be but doing good to yourselves; and if you do evil, it will be also against yourselves.’ And when the second prediction came true, [We allowed your enemies] to disgrace you utterly, and to enter the Mosque just like [their predecessors] had entered it the first time, and to visit with destruction all that fell into their power.

Musa ﷺ ga bergan Kitob, Tavrotda, Xudo Isroil avlodlariga ikki marta yer yuzida buzg‘unchilik qilishlarini va Muqaddas Yerda hokimiyat egalari bo‘lishlarini ogohlantirgan edi. Ular hokimiyatga ega bo‘lib, uni noto‘g‘ri ishlatganda yoki buzg‘unchilik qilganda, Xudo ularga qarshi O‘z bandalaridan ba’zilarini yubordi, ular ularni yengib, yo‘q qildilar va ularning huquqlarini poymol qildilar: “Ulardan birinchisining vaqti kelganda, Biz sizlarga qarshi kuchi kuchli bandalarimizni yubordik, ular yer yuzini talon-toroj qildilar. Shunday qilib, [Bizning] ogohlantirishimiz amalga oshdi.” (5-oyat)

In the book He gave to Moses, the Torah, God warned the Children of Israel that they would spread corruption on earth twice and that they would gain power and be the masters in the Holy Land. Every time they held power and used it corruptly or spread corruption, God sent some of His servants against them who overpowered and destroyed them, abusing their rights: “When the prediction of the first of these came true, We sent against you some of Our servants of great might who wrought havoc throughout the land. Thus [Our] warning came to be fulfilled.” (Verse 5)

Bu birinchi marta edi: ular Muqaddas Yerda hokimiyatga erishib, o‘zlarining kuchli davlatini barpo etdilar. Ammo keyinchalik zulm va buzg‘unchilikka berildilar. Natijada Alloh ularni O‘z bandalaridan ba’zilari bilan yuzma-yuz qildi, ular katta qudrat va mustahkam irodani birlashtirgan edilar. Ular adashgan va fasod tarqatgan kishilarning ustiga bostirib kirib, ularni to‘liq bo‘ysundirdilar. Shunday qilib, Alloh va’dalarida doimo bo‘lganidek, ogohlantirish ro‘yobga chiqdi. Note: the original uses "God", which I have rendered as "Alloh" below only where needed; to follow the rules, the corrected version is: Bu birinchi marta edi: ular Muqaddas Yerda hokimiyatga erishib, o‘zlarining kuchli davlatini barpo etdilar. Ammo keyinchalik zulm va buzg‘unchilikka berildilar. Natijada Xudo ularni O‘z bandalaridan ba’zilari bilan yuzma-yuz qildi, ular katta qudrat va mustahkam irodani birlashtirgan edilar. Ular adashgan va fasod tarqatgan kishilarning ustiga bostirib kirib, ularni to‘liq bo‘ysundirdilar. Shunday qilib, Xudoning va’dalarida doimo bo‘lganidek, ogohlantirish ro‘yobga chiqdi.

This was the first time: they gained power in the Holy Land and they established their strong state. But then they resorted to tyranny and corruption. As a result, God brought them face to face with some of His servants who combined great might with strong determination. They overran those who had erred and spread corruption, completely subjugating them. Thus the warning came to pass, as is always the case with God’s promises.

Bani Isroil mag'lubiyatga uchrab, xo'rlikka duchor bo'lganidan so'ng, ular Robbilariga qaytdilar, yo'llarini isloh qildilar va o'rgangan saboqlarini amalga oshirdilar. Shu orada, ularni mag'lub etganlar g'alaba tufayli ko'zi ko'r bo'lib, zulm va buzg'unchilik yo'lidan yurdilar. Natijada vaziyat o'zgardi. Mag'lub bo'lganlar yana g'olib chiqdilar: «Keyin Biz ularga qarshi sizlarga yana ustunlik berdik, sizlarga mol-dunyo va farzandlar ato etdik hamda sizlarni oldingidan ko'proq qildik». (6-oyat)

Sura endi Qur’on haqida so‘z yuritib, uning haqiqiy va to‘liq hidoyat kitobi ekanini aniq bayon qiladi:

The sūrah now speaks about the Qur’ān, making it clear that it is a book of true and full guidance:

Albatta, bu Qur’on eng to‘g‘ri yo‘lga boshlaydi. U yaxshi amallar qiladigan mo‘minlarga katta mukofot bo‘lishi haqida xushxabar beradi; va oxiratga ishonmaydigan kimsalar uchun Biz alamli azobni tayyorlaganimizni bildiradi.

Surely this Qur’ān shows the way to that which is most upright. It gives the believers who do good deeds the happy news that theirs will be a rich reward; and [declares] that We have prepared a grievous suffering for those who do not believe in the life to come.

(Oyatlar 9-10)

(Verses 9-10)

“Albatta, bu Qur’on eng to‘g‘ri yo‘lga boshlaydi.” Bu umumiy bayon bo‘lib, Qur’on hidoyat qilgan va u yetaklaydigan maqsadlarga ergashgan barcha kishilarga tegishlidir. Shunday ekan, bu hidoyat zamon va makon bilan chegaralanmagan jamoalar va avlodlarga berilgan. Uning ustunligi esa ularning har qanday usul yoki yondashuvga amal qilganda erishadigan barcha narsalariga ham taalluqlidir. U, shuningdek, odamlar istalgan vaqt va joyda yo‘naltirilgan har qanday yaxshi narsadan ham ustundir.

“Surely this Qur’ān shows the way to that which is most upright.” This is a general statement applicable to all those who are guided by the Qur’ān and the goals to which it guides. Thus, the guidance is given to communities and generations that are not restricted by time or place. And the superiority of its guidance applies to all that they may attain when they follow any method or approach. It is also superior to every good thing to which people may be guided at any time or place.

Qur’on insonni o‘zining ichki his-tuyg‘ulari va fikrlariga nisbatan eng “to‘g‘ri” bo‘lgan narsaga yo‘naltiradi, aniq, murakkabliklar va noaniqliklardan xoli imonni bayon etadi. Uning hidoyati insон ruhini afsona va xurofotlar yukidan xalos etadi hamda insоn kuchini foydali va ijodiy yo‘nalishga yo‘naltiradi, koinotni boshqaruvchi qonunlar bilan insон tabiatini boshqaruvchi qonunlar o‘rtasida uyg‘un bog‘liqlik o‘rnatadi.

The Qur’ān guides to that which is ‘most upright’ in relation to man’s inner feelings and thoughts, outlining a clear faith, free of complication and ambiguity. Its guidance frees the human spirit of the burden of myth and superstition, and releases human energy so that it is constructive, bringing benefit, providing a harmonious link between the laws that govern the universe and those governing human nature.

Qur’on hidoyatiga ergashmaganlar o‘z holiga tashlab qo‘yiladilar.

Those who do not follow the guidance of the Qur’ān are left to their own devices.

Lekin inson shoshqaloq bo‘ladi: nima unga foyda keltirishini va nima zarar yetkazishini bilmaydi, o‘ylamasdan harakat qiladi, hatto oqibati yomon bo‘lib chiqsa ham, o‘z reaksiyalarini nazorat qila olmaydi: “Inson yaxshilik uchun ham, yomonlik uchun ham xuddi shunday duo qiladi. Darhaqiqat, inson shoshqaloqdir.” (11-oyat) U oxirgi natijalarni bilmaydi. Yomon ish qilib, uning oqibatini o‘zi tezlashtirishi mumkin, bu esa faqat o‘ziga katta zarar keltirishini anglamaydi; yoki bunday oqibatlarni bilsa-da, o‘zini tuta olmaydi. Bu Qur’on hidoyatining ishonchli, xotirjam va izchil yo‘lidan juda uzoqdir. Qur’oniy hidoyat va inson xohishining ikki yo‘li bir-biridan juda keskin farq qiladi.

But man is hasty, unaware of what benefits him and what causes him harm, impulsive, unable to control his reactions even when they bring about evil consequences: “Yet man prays for evil as eagerly as he prays for good. Truly man is ever hasty.” (Verse 11) He does not know the ultimate results. He may do something that is evil and precipitate its results unaware that these only bring about immense harm to himself; or he may be aware of such results but is unable to control himself. This is a long, long way away from the assured, calm and consistent guidance given in the Qur’ān. The two ways of Qur’ānic guidance and human desire are too widely divergent.

Sura shu paytgacha Alloh taolo O‘z elchilariga bergan ba’zi belgilarga ishora qildi: Payg‘ambarimizning isro va me’roj kechasi, Nuh (alayhissalom)ning kemasi, Muso (alayhissalom)ning kitobi va, eng avvalo, Qur’oni karim.

So far the sūrah has pointed to some of the signs God gave to His messengers, such as the Prophet’s night journey, Noah’s ark, Moses’ book, and, above all, the Qur’ān.

Ushbu sura Xudoning koinotdagi ba’zi umumiy belgilarini zikr qiladi va ularni insonlarning amallari, harakatlari va topgan narsalari bilan bir tomondan, ularning mevalari va mukofoti bilan ikkinchi tomondan bog‘laydi. Shunday qilib, amal va mukofotni boshqaruvchi qonunlar butun koinotni boshqaruvchi qonunlar bilan chambarchas bog‘liq ekanini ko‘ramiz. Ikkalasi ham hech qachon xato qilmaydigan mukammal qoidalarga asoslangan. Ular kun bilan tunning bir-birini almashtirishini ta’minlaydigan tizim kabi aniqdir. Ularni ikkalasini O‘zining belgilaridan ikkitasi qilib qo‘ygan Yaratuvchi boshqaradi.

Now the sūrah mentions some of God’s universal signs and relates these to people’s actions, efforts and earnings on the one hand and their fruits and reward on the other. We thus see that the laws that govern action and reward are closely linked to the laws governing the whole universe. Both are based on perfect rules that never fail. They are as accurate as the system that ensures that day and night succeed each other. They are operated by the Creator who has made them two of His signs:

Amal va mukofot qonuni koinotning aniq qonuni bilan bevosita bog'liqdir:

The law of action and reward is directly linked to the meticulous law of the universe:

Har bir insonning amalini Biz uning bo‘yniga bog‘lab qo‘ydik. Qiyomat kuni Biz unga ochiq holda uchratadigan bir kitobni chiqarib beramiz. [Va Biz aytamiz:] «Mana, o‘z kitobingni o‘qi! Bugun o‘z nafsing o‘zing uchun hisob chiqarishga yetarlidir».

Every human being’s action have We tied around his own neck. On the Day of Resurrection We shall produce for him a record which he will find wide open. [And We will say:] ‘Read this your record! Sufficient it is for you today that your own soul should make out your account.’ (Verses 13-14)

Ushbu oyatning arabcha ifodasi juda obrazli bo‘lib, tarjimada "harakat" so‘zi o‘rnida "qush" so‘zi ishlatilgan. Shunday qilib, bu yerda inson amallaridan uchib chiqib, uning bo‘yniga bog‘lanib qoladigan va undan hech qachon ajralmaydigan narsaga ishora qiluvchi metafora mavjud. Qur’on bunday obrazli tasvirlar orqali o‘z fikrini ta’kidlaydi. Inson amallari undan ajralmaydi va u ularni inkor eta olmaydi. Xuddi shunday, insonning barcha amallari yozilgan ochiq daftar ham shu holatdadir. Shunday ekan, hayotda qilgan har qanday ishi fosh etiladi. U uni yashira olmaydi, e’tiborsiz qoldira olmaydi yoki inkor eta olmaydi. Amal-qushning tasviri va ochilgan yozuvlar daftarining tasviri, ikkalasi ham kuchli taassurot uyg‘otadi va hech narsa yashirin qolmaydigan o‘sha og‘ir kunda kishi boshdan kechiradigan qo‘rquvni yanada oshiradi. Shuning uchun har bir kishiga o‘z daftarini o‘qish buyurilgan, chunki: "Bugun o‘zingning nafsing o‘zingga hisob qilishi kifoyadir." (14-oyat)

The Arabic phraseology of this verse provides a highly graphic description which uses the word, ‘bird’, in place of ‘action’, as used in the translated text. Thus we have here a metaphor referring to what flies of a person’s actions and becomes tied around his neck, so that it never parts from him. Thus does the Qur’ān in graphically describing things in order to emphasize its point. A person’s actions do not leave him, and he cannot disown them. The same applies to the wide open record of all his actions. Thus whatever he has done in life is laid bare. He cannot hide, ignore or disown it. Both descriptions, of the bird denoting action and the record thrown open, produce a very strong effect that adds to the fears experienced on that very difficult day when nothing remains hidden. Everyone is told to read their own records because, “Sufficient it is for you today that your own soul should make out your account.” (Verse 14)

Yana shu aniq universal qonun amal va mukofotni boshqaradigan qoidalar bilan bog‘liq: «Kim to‘g‘ri yo‘lni tanlasa, o‘z foydasi uchun tanlaydi va kim adashsa, o‘z zarariga adashadi. Hech bir jon boshqaning yukini ko‘tarishga majbur qilinmaydi». (15-oyat) Bu barchasi shaxsiy mas’uliyatdir. Kishi hidoyatga ergashsa, uning mevasini termi; xato yo‘lni tanlasa, oqibatini o‘zi ko‘taradi. Hech kim boshqaning yukini ko‘tarmaydi va yengillashtirmaydi. Har kim o‘z amallari haqida so‘raladi va bu dunyoda qilgan ishlarining mukofotini oladi. Yaqin do‘stlar bir-biriga hech qanday foyda keltira olmaydi.

Kun va tun almashinishini boshqaradigan o‘sha bir xil va umumiy qonun har qanday jamiyatning halok bo‘lishiga ham taalluqlidir: "Biz biron jamoani halok qilishni irodalaganimizda, uning farovon yashaydigan kishilariga amrimizni yetkazamiz. Agar ular gunohda davom etsalar, hukm qat'iy chiqadi va Biz ularni butunlay halok qilamiz." (16-oyat)

The same consistent and universal law that governs the succession of day and night also applies to the destruction of any community: “When it is Our will to destroy a community, We convey Our command to those of its people who live a life of affluence. If they persist in sin, judgement is irrevocably passed, and We utterly destroy them.” (Verse 16)

Boylik, ya'ni mol-dunyo, xizmatkorlar, hashamat, qulaylik va hokimiyatdan bahramand bo'lgan badavlatlar hayotlarida beparvolik va buzuqlikka moyil bo'ladilar. Shu tariqa ular fasod ichida yashaydilar, barcha chegaralardan oshib ketadilar, qadriyatlarni oyoqosti qiladilar, muqaddas narsalarni haqorat qiladilar va boshqalarning obro'sini toptaydilar. Ularning yomon ishlari uchun hisob so'ralmasa, ular o'z jamiyatiga butun fasod va ahloqsizlikni yoyadilar. Har bir jamiyat omon qolish uchun rioya qilishi zarur bo'lgan sog'lom qadriyat va tamoyillarni ular buzib tashlaydilar.

The affluent who enjoy wealth, servants, luxuries, comfort and power are prone to carelessness and decadence in their lives. They thus lead a life of corruption, transgress all limits, trample over values, desecrate sanctities and defile other people’s honour. Unless they are taken to task for their misdeeds, they will spread corruption and indecency throughout their community. They will debase the sound values and principles which every community needs to observe in order to survive.

Shunday qilib, ularning buzilishi butun jamoaning kuch-quvvati, g‘ayrati va yashash vositalarining yo‘qolishiga olib keladi. Shundan so‘ng u jonsiz holga tushadi va tez orada halokat uni egallaydi.

Thus their corruption will lead to the loss of strength, vigour and means of survival by the whole community. It then becomes lifeless, and is soon overtaken by destruction.

Bu oyat Xudo o‘rnatgan bir qonunni qayta bayon etadi. Xudo biror jamoani halok qilishni ravo ko‘rganida, bu uning halokatga olib boradigan yo‘llar va odatlarni tutganining tabiiy natijasi bo‘ladi. Boylar ko‘payib ketadi va ularning haddan oshishiga hech kim chek qo‘yishga harakat qilmaydi. Ular buzg‘unchilik tarqatadi va asta-sekin butun jamoa buzilib boradi.

The verse here restates this law which God has set in operation. When God determines that a certain community is to be destroyed, this is only the natural outcome of its pursuit of ways and practices that lead to destruction. The affluent become too numerous and no one takes any action to curb their transgressions. They spread corruption, and bit by bit the whole community becomes corrupt.

Kimki faqat shu dunyo hayoti asosida yashashni xohlasa, bu yerdagi narsalardan va lazzatlardan tashqariga nazar tashlamasa, unga Alloh tomonidan belgilangan narsa beriladi. Oxiratda esa, o‘zi shunga loyiq bo‘lgani uchun, unga jahannam tayyorlangan bo‘ladi. Chunki faqat shu dunyodan tashqariga intilmaydiganlar uning jismoniy lazzatlariga botishga harakat qiladilar. Bu esa ularni muqarrar ravishda jahannamga olib boradi: “Kim faqat o‘tkinchi hayotni istasa, Biz xohlagan kishiga, xohlagancha, shu dunyodan beramiz. Oxirida esa bunday kishini jahannamga kiritamiz, u yerda xor va rad etilgan holda yonadi.” (18-oyat) U o‘z amallari bilan xor bo‘ladi, rad etiladi va og‘ir azobga duchor bo‘ladi.

Someone who wishes to lead a life based solely on this world, looking up to nothing beyond this earth and its pleasures, will have whatever God has assigned to him of these. In the life to come, hell will be waiting for him because he will have deserved it. This is because those who do not aspire to anything beyond this world are keen to immerse themselves in its carnal pleasures. This however inevitably leads them to hell: “As for those who care only for [the pleasures of] this fleeting life, We readily grant of it whatever We may please to whomever We will. In the end We consign any such person to hell, where he will burn disgraced and rejected.” (Verse 18) He is disgraced by his actions, rejected, suffering severe punishment.

Boshqa tomondan, mutlaqo boshqacha manzara ko‘rinadi: “Lekin kim faqat oxirat hayotini istasa, unga munosib tarzda intilsa va mo‘min bo‘lsa, mana shunday kishilarning intilishi albatta mukofotlanadi.” (19-oyat) Oxirat hayotining boy mukofotini istagan kishi o‘z maqsadi yo‘lida tinimsiz harakat qilishi kerak. U Alloh taolo unga yuklagan farzlarni ado etishi lozim. Bundan tashqari, oxiratga intilishining asosi bo‘lgan imonga ega bo‘lishi kerak. Imon bo‘sh orzular bilan erishiladigan narsa emas, balki qat’iy e’tiqod sifatida mustahkam egallangan va amal bilan aniq tasdiqlangan g‘oyadir. Oxiratga intilish bu dunyo hayotining halol lazzatlaridan kishini mahrum etmaydi. U shunchaki oldimizda kengroq ufqlarni ochib beradi. Shunday ekan, zavq-safo bosh maqsad bo‘lmaydi. Lazzat izlashda hech qanday zarar yo‘q, faqat inson unga asir bo‘lib, qul bo‘lib qolmasa.

On the other side is a totally different picture: “But those who care only for the life to come, strive fir it as it should be striven for, and are true believers, are indeed the ones who will have their endeavours well rewarded.” (Verse 19) Someone who desires the rich reward of the life to come must pursue his goal diligently. He should fulfil the duties God requires of him. Moreover, he must have faith which serves as the basis of his pursuit for the life to come. Faith is not a matter that people attain through idle wishes, but it is rather an idea that is firmly held as a belief, and clearly endorsed by action. Pursuit of the hereafter does not deprive anyone of the wholesome pleasures of this life. It simply opens up wider horizons before us. Thus, enjoyment and pleasure are not the driving goal. There is no harm in seeking pleasure, provided however that one is not captivated or enslaved by it.

Ikkala guruh ham Allohning ne'matidan bahramand bo'ladi, bu ne'mat hammaga ochiq va hech kim uchun cheklanmagan.

Yet both groups receive God’s bounty which is open to all and restricted to none.

Dunyo lazzatlarini faqat izlaydigan va ularni to‘la-to‘kis baham ko‘radiganlar ham, oxirat mukofotini istaydiganlar ham Allohning ne’matidan bahramand bo‘ladilar — Alloh ularning barchasiga bergan ne’matdan: «Biz bularni ham, ularni ham Rabbingning ne’matidan bahramand qilamiz. Rabbingning ne’mati hech kimdan man etilmagan»: (20-oyat). Alloh tomonidan berilgan bu ne’mat odamlarning imkoniyatlariga, maqsadlariga va amallariga ko‘ra keskin farq qiladi. Yer yuzidagi makon juda cheklangan, kengligi esa juda tor bo‘lishiga qaramay, ular orasidagi farq shunchalik katta bo‘ladi.

Both those who seek only this world’s pleasures and enjoy them to the full and those who pursue the reward of the life to come partake of God’s bounty which God grants to all: “On all — these as well as those — do We bestow the bounty of your Lord. Indeed your Lord’s bounty is not denied [to anyone].” (Verse 20) This bounty bestowed by God differs widely, in accordance with people’s means, aims and actions. They differ despite the fact that the scope on earth is very limited and its expanse so narrow.

Unda ular o‘sha boshqa joyda, cheksiz keng bo‘lgan joyda, qanday farq qiladilar? Ikki olamning kengligini qanday qiyoslash mumkin, axir Payg‘ambar ﷺ aytganidek, Xudo nazdida bu dunyo va undagi barcha narsa chivinning qanotlari uzunligicha ham qadrga ega emas?

How then will they differ when they are in the other place, where the scope is limitless? How can we compare the expanses of the two worlds, when, in God’s sight, this world and all that it contains counts for less that the span of a mosquito’s wings, as stated by the Prophet?

{Qarang, Biz ba'zilarimizni boshqalaridan ko'proq ne'matlar bilan siylaganimizni. Lekin oxirat hayoti darajasi yuqoriroq va fazilati ulug'roqdir.} (21-oyat) Agar kishi yuqoriroq mukofotga va ulug'roq inoyatga erishishni istasa, u oxiratni maqsad qilishi kerak. Chunki o'sha yerda chegarasi faqat Xudoga ma'lum bo'lgan cheksiz keng makon va imkoniyat bor. Odamlar aynan shu mukofot uchun intilishlari kerak, bu dunyoning arzimas rohatlari uchun emas.

“See how We have bestowed more bounty on some than on others. But the life to come will be higher in rank and greater in merit.” (Verse 21) If one seeks to have the higher prize and the greater grace, then one should aim for the hereafter. For there lies the limitless expanse and scope whose boundaries are known only to God. It is for this prize that people should compete, not for the petty comforts of this world.