Ushbu surraning oxirgi qismi uning asosiy mavzusi — Payg'ambar ﷺning shaxsiyati va u xabar berilganidan keyin uning ummatining unga bo'lgan munosabati — atrofida aylanadi. Shuningdek, u Qur'on va uning o'ziga xos xususiyatlari haqida so'z yuritadi. U kofirlarning Payg'ambar ﷺni Unga nozil qilingan ba'zi vahiylardan qaytarish uchun qilgan urinishlariga ishora bilan boshlanadi. U ularning uni Makkadan haydash harakati va uni Alloh tomonidan berilgan himoya haqida eslatadi, toki u ularning vasvasasiga berilmasin yoki ularning provokatsiyasiga javob bermasin. Alloh himoyasini kafolatladi, chunki U Makka aholisini o'z payg'ambarlarini inkor etgan oldingi ummatlar kabi halok qilmaslikka allaqachon qaror qilgan edi. Aksincha, U ularga muhlat berdi va ularga bu dunyoda o'z muddatlarini yashashga ruxsat berdi. Agar ular Payg'ambar ﷺni o'z jamoalaridan quvib chiqarganlarida va uni shaharlaridan haydaganlarida, o'z xabarchisini haydagan har qanday jamoaga darhol jazo beruvchi Allohning qonuniga muvofiq, ularga og'ir jazo berilgan bo'lardi.

This final passage of the sūrah centres around its main theme, the personality of the Prophet (peace be upon him) and the attitude of his community to him after he was given his message. It also speaks about the Qur’ān and its distinctive characteristics. It begins with a reference to the attempts by the unbelievers to turn the Prophet away from some of the revelations God sent down to him. It mentions their effort to banish him from Makkah and the protection he was given by God so that he would not yield to their temptation or respond to their provocation. God guaranteed his protection because He had already decided that the people of Makkah would not be annihilated like earlier communities who rejected His messengers. He chose instead to give them respite and allowed them to have their term in this world. Had they ousted the Prophet from their community and banished him from their city, severe punishment would have been inflicted on them, in accordance with God’s law that inflicts immediate punishment on any community that ousts the messenger sent to them.

Payg‘ambar ﷺ ga o‘z yo‘lida qat’iy turish, namozini faqat Allohga atab o‘qish, unga nozil qilingan Qur’onni tilovat qilish va barcha holat hamda voqealarda haqgo‘y va xolis bo‘lishi uchun Xudodan yordam so‘rash, unga aniq nusrat ato etilishini iltijo qilish buyurilgan. Shuningdek, unga haqning qaror topganini va botilning albatta mag‘lub bo‘lishini e’lon qilish buyurilgan. Xudo tomonidan berilgan mana shu yordam uning eng yaxshi qurolidir. U Payg‘ambar ﷺ ni barcha fitnalardan himoya qiladi va uning oxirgi g‘alabasini ta’minlaydi.

The Prophet is commanded to stick to his way, offering his prayers to God alone, reciting the Qur’ān revealed to him and supplicating that God may help him to be true and sincere in all situations and events, and give him clear support. He is also commanded to declare that the truth has come to be established and that falsehood is certain to be vanquished. It is this support granted by God that serves as his best equipment. It protects him against all designs and ensures his ultimate victory.

Ular sizni Biz sizga vahiy qilgan narsadan chalg'itish uchun harakat qilurlar, — Bizning nomimizdan boshqa narsani to'qishingizni umid qilib. Shunda ular sizni o'z do'stlari qilib olgan bo'lardilar. Agar Biz sizni mustahkam qilmaganimizda edi, ularga ozgina moyil bo'lib qolishingiz mumkin edi. Shunday bo'lganda, Biz sizga hayotda ham, o'limdan keyin ham ikki baravar azobni totdirgan bo'lar edik, va Bizga qarshi sizga hech kim yordamchi bo'lmas edi. Ular sizni yurtdan qo'zg'atib chiqarish uchun, uni tark etishingizga sabab bo'lish maqsadida, qo'rqitmoqchi bo'ladilar. Ammo siz ketganingizdan keyin ular u yerda faqat oz muddat qolurlar. Sizdan oldin yuborgan barcha elchilarimiz bilan ham shunday odat bo'lgan.

They endeavour to tempt you away from that which We have revealed to you, hoping that you would invent something else in Our name, in which case they would have made you their trusted friend. Indeed, had We not given you strength, you might have inclined to them a little. And in that case We would have made you taste a double punishment in life and a double punishment after death, and you would have none to support you against Us. And they endeavour to scare you off the land with a view to driving you away. But, then, after you have gone, they will not remain there except for a short while. Such was the way with all Our messengers whom We sent before you.

Bizning sunnatimizda hech qanday o'zgarish topmaysiz. (73-77-oyatlar)

No change you shall find in Our ways. (Verses 73-77)

Ushbu sura kofirlarning Payg‘ambarni o‘ziga topshirilgan vazifani bajarishdan qaytarish uchun qilgan urinishlariga ishora qiladi. Birinchidan, ular uni Xudo unga vahiy qilgan narsadan yuz o‘girishga va boshqa bir narsani o‘ylab topib, uni Xudoga yolg‘on bog‘lashga undashga harakat qilishdi. Bunday qilishdi, holbuki u o‘zining rostgo‘yligi va haqqoniyligi bilan tanilgan edi.

The sūrah refers to the unbelievers’ attempts to dissuade the Prophet from fulfilling the task entrusted to him. Firstly, they tried to make him turn his back on what God revealed to him so as to invent some other matter and attribute it falsely to God. They did this even though he was known for his honesty and truthfulness.

Ular, shuningdek, Alloh bilan birga ibodat qilishga rozi bo‘lib, shu evaziga Payg‘ambar ularning ilohlarini bo‘hton deb aytishdan to‘xtashi kerakligini taklif qilishdi. Ba’zilari esa uning yerlarini Alloh muqaddas qilgan Ka’baday muqaddas qilishga ko‘ndirishga urindi. Ularning zodagonlari ham unga maxsus yig‘ilish joyi ajratishni, u yerga hech bir kambag‘al kirmasligini so‘rab, bosim o‘tkazishga harakat qilishdi.

They also offered to worship God in return for a compromise that ensured that the Prophet would stop denouncing their deities as false. Some of them tried to persuade him to make their land as sacred as the Ka`bah which God had sanctified. Their nobility also tried to get him to allocate a special meeting place, to which no poor person would be admitted.

Ushbu oyatda Payg'ambar ﷺ ga o'z Robbisi bilan aloqada bo'lish, Uning yordamini so'rash va Uning buyruqlariga amal qilish, haqiqat albatta g'alaba qozonishini, batil esa muqarrar ravishda barbod bo'lishini e'lon qilish buyurilmoqda.

At this point in the sūrah, the Prophet is directed to remain in contact with his Lord, seeking His support and following His directives, proclaiming the fact that the truth is certain to triumph, while falsehood will inevitably wither away.

Quyosh og‘ishi bilan namozni ado eting, kechaning zulmatigacha, va tong vaqtida Qur’on tilovat qiling, chunki tong vaqtidagi Qur’on tilovati albatta guvohlik beriladigandir. Kechasi uyqudan turib, o‘zingiz uchun qo‘shimcha ibodat sifatida, uni namozda tilovat qiling.

Keep up prayer when the sun is on its decline, in the darkness of the night, and recite the Qur’ān at dawn, for the recitation of the Qur’ān at dawn is indeed witnessed. At night, rise from your sleep to recite it in prayer, as an additional offering from you.

Shunda Rabbingiz sizni sharafli maqomga ko'tarishi mumkin. Ayting: "Ey Rabbim, meni haqiqiy va xolis tarzda kiritgin va haqiqiy va xolis tarzda chiqargin, va Sening inoyating bilan menga qo'llab-quvvatlovchi kuch ato etgin." Va ayting: "Haq keldi, botil esa yo'qoldi. Albatta, botil doimo yo'qolishga mahkumdir." Biz Qur'ondan shunday narsani nozil qilamizki, u mo'minlar uchun shifo va rahmatdir, zolimlar uchun esa faqat halokatni ziyoda qiladi.

Your Lord may thus raise you to an honourable station. Say, My Lord, cause me to enter in a true and sincere manner and to leave in a true and sincere manner, and grant me, by Your grace, sustaining strength.’ And say, The truth has now come about while falsehood has withered away. For falsehood is always bound to wither away. We bestow of the Qur’ān from on high what serves as a healing and a blessing to true believers, while it only adds to the ruin of the evildoers. (Verses 78- 82)

Bu buyruq xususan Payg'ambarga tegishlidir. U vaqtlari bir necha sahih hadislarda va Payg'ambarning amaliy Sunnatini ko'plab rivoyatlarida belgilangan farz namozlarga aloqador emas. Ba'zi olimlar bu yerda zikr etilgan quyosh og'ishi quyosh zenitdan pastga harakatlana boshlashi ma'nosida ekanini aytadilar, "tun qorong'isi" deganda kechaning boshlanishini, "tong paytidagi qiroat" deganda esa tong namozini tushunadilar. Shunga ko'ra ular bu Qur'on bayonida Zuhr, Asr, Shom va Xufton namozlarining barchasi hamda Fajr tong namozi vaqtlari birga jamlanganini ta'kidlaydilar: quyosh og'ishidan tun qorong'isigacha va so'ngra tongda. Ular faqat kechasi namozda Qur'on qiroatini Payg'ambarga qo'shimcha ravishda farz deb hisoblaydilar. Biz esa birinchi qarashni aniqroq deb bilamiz, chunki ushbu ikki oyatda zikr etilgan barcha boshqa narsalar faqat Payg'ambarga tegishlidir. Kundalik namozlarning vaqtlari esa Sunnatda, ham og'zaki, ham amaliy tarzda, to'g'ri bayon etilgan.

“Biz Qur’ondan shunday narsani nozil qilamizki, u mo‘minlar uchun shifo va rahmatdir.” (82-oyat) Albatta, qalbi iymonga to‘la bo‘lganlar uchun shifo va baraka bor. Bunday qalblar yorishadi va Qur’on ato etadigan ne’mat, tasalli va xotirjamlikni qabul qilishga tayyor bo‘ladi. Qur’onda vasvasa, tashvish va ikkilanishni davolaydigan kuch bor. U mo‘min kishining qalbi bilan Xudo o‘rtasida bog‘lanish o‘rnatadi. Bu bog‘lanish mo‘minga ichki tinchlik baxsh etadi, chunki u Xudoning himoyasida xavfsizlik tuyg‘usini his qiladi. U Xudodan olgan narsasidan xursand va mamnun bo‘ladi, o‘z taqdiridan rozi bo‘ladi. Tashvish, ikkilanish va vasvasa boshdan kechirish juda og‘ir. Qur’on bularning barchasini yo‘qotganidan, u haqiqatan ham mo‘minlar uchun baraka hisoblanadi.

“We bestow of the Qur’ān do from on high what serves as a healing and a blessing to true believers.” (Verse 82) There is certainly a cure and a blessing for those whose hearts are full of faith. Such hearts brighten up and become ready to receive what the Qur’ān imparts of grace, reassurance and security. There is in the Qur’ān a healing power that cures obsession, anxiety and hesitation. It establishes a bond between the believer’s heart and God. This bond imparts inner peace to the believer as he experiences a feeling of security in God’s protection. He is happy and satisfied with what he receives from God and contented with his lot in life. Anxiety, hesitation and obsession are all terrible to experience. As the Qur’ān dispels all these, it is indeed a blessing for true believers.

Qur’onda nafsning istaklari, ochko‘zlik, hasad va yomon o‘ylardan shifo bor.

In the Qur’ān we have a cure from carnal desires, greed, envy and evil thoughts.

Bularning barchasi yurak va aql kasalliklariga sabab bo‘lib, zaiflik va butunlay halokatga olib keladi. Qur’on esa bu kasalliklarni davolagani uchun, Allohga chin dildan ishongan kishilarga Xudo tomonidan ato etilgan inoyat vositasidir.

All these cause sickness of the heart and mind, leading to debility and utter ruin. As the Qur’ān cures these, it is a tool of grace bestowed by God on those who truly believe in Him.

Qur’он shuningdek, buzuq fikr va hissiyotlardan davo beradi. U aqlni chetga og‘ib ketishdan saqlaydi, shu bilan birga uni foydali yo‘nalishlarda to‘liq erkinlik bilan faoliyat yuritishiga imkon beradi. U aqlni foydasi yo‘q narsalarga sarflanadigan kuchdan asraydi. Unga yaxshi va foydali natija beradigan to‘g‘ri yo‘lni belgilab beradi. Xuddi shu tamoyil inson tanasiga ham tegishlidir: uning imkoniyatlari foydali va samarali ishlarga sarflanishini ta’minlaydi, insonni tabiiy istaklarni bostirishdan ham, cheksiz ravishda ularga berilib ketishdan ham saqlaydi. Shu tariqa sog‘lom tanani ta’minlaydi. Bu yerda ham Qur’on Parvardigorning mo‘minlarga ato etgan marhamati vositasi ekanini ko‘ramiz.

Ushbu surada ba'zi kofirlarning ruh va uning mohiyati haqida Payg'ambar ﷺdan so'roq qilgani zikr etilmoqda. Qur'onning doimiy yondashuvi, ayni paytda eng yaxshi yondashuv, shundan iboratki, odamlar o'zlari bilishlari zarur bo'lgan masalalar haqida so'raganda ularga javob beradi va ularning aql-idroki tushunib o'rganadigan javoblarni beradi. U Allohning odamlarga bergan aqliy qobiliyatlarini ularga foydasi yo'q bo'lgan izlanishlarga sarflamaydi. Shuningdek, ularni o'zlari tushuna olmaydigan sohalarga olib o'tmaydi. Shu sababli, ular ruh va uning mohiyati haqida so'raganlarida, Payg'ambar ﷺga bu bilimning faqat Allohga tegishli ekanini aytish buyurildi. Undan boshqa hech kim bunday bilimga ega emas. "Ular sizdan ruh haqida so'raydilar. Ayting: "Ruh (ning mohiyati haqidagi bilim) faqat Rabbimga xosdir. Sizlarga esa oz ilm berilgan", (deb)." (85-oyat)

At this point the sūrah mentions how some unbelievers questioned the Prophet about the spirit and its nature. The consistent approach of the Qur’ān, which is indeed the best approach, is to answer people when they ask about matters that they need to know about and to give them answers that their faculties can understand and learn. It does not waste the intellectual faculties God has given them in pursuits that are of no use to them. Nor does it carry them over domains which they cannot comprehend. Hence, when they asked about the spirit and its nature, the Prophet was instructed to tell them that such knowledge belonged to God alone. None other than Him has such knowledge. “They question you about the spirit. Say, ‘The [knowledge of the nature of the] spirit belongs to my Lord alone. You, [mankind], have been granted but little knowledge.’” (Verse 85)

Bunday javob insonning aql-idrokining to‘g‘ri ishlashiga to‘siq bo‘lmaydi. U shunchaki bunday aqlni o‘z kuchi yetadigan va samarali faoliyat ko‘rsata oladigan doiraga e’tiborini qaratishga yo‘naltiradi. Cheksiz labirintda sarson-sargardon yurishning foydasi yo‘q. Shunga o‘xshab, biz tushunishga qodir bo‘lmagan narsalarni o‘ylashga aqliy kuchni sarflash ham befoydadir. Ruh ana shunday narsalardan biridir. U insoniy idrokning yetmaydigan sohasiga tegishlidir. U Allohning O‘zi yashirgan sirdir. U insonga va bizga noma’lum tabiatga ega bo‘lgan boshqa ayrim jonzotlarga ruh ato etgan. Allohning mutlaq ilmi bilan solishtirganda, insonning bilimi cheklangandir. Borliqning sirlari cheklangan inson aqli tomonidan anglanishi uchun juda buyukdir. Koinotning barcha ishlarini boshqarish insonning vazifasi emas va shuning uchun uning kuchi cheksiz emas. Aksincha, unga o‘z dunyosini boshqarish va yerni o‘z imkoniyatlari hamda bilimi doirasida eng yaxshi holatga keltirish, uni obod qilish vazifasini bajarish uchun yetarli kuch berilgan.

Such an answer does not present a barrier preventing the proper working of the human intellect. It simply directs such intellect to concentrate its efforts within the limits of its power and the domain where it can profitably function. It is worthless to roam endlessly in a maze. Similarly, it is pointless to spend one’s mental energies pursuing what we are not equipped to comprehend. The spirit is one such pursuit. It belongs to the realm that lies beyond the reach of human perception. It is a secret God has kept to Himself. He has breathed spirit into man and some other creatures whose nature is unknown to us. Compared to God’s absolute knowledge, human knowledge is limited. The secrets of existence are too great to be understood by man’s finite reason. It is not man’s role to manage all the affairs of the universe, and as such, his powers are not limitless. Instead he has been given such powers as are sufficient for him to control his own world and to fulfil his mission of building the earth and bringing it to the best standard possible within the limits of his faculties and knowledge.

Darhaqiqat, Biz bu Qur’onda odamlarga har xil ibratli va'zlarni bayon qildik. Ammo ko‘pchilik inkordan o‘zga narsani qabul qilishni istamaydi. Ular dedilar: «Sizga ishonmaymiz, to yerdan bizga bir buloq otilib chiqmaguncha, yoki sizda xurmo va uzum bog‘i bo‘lib, uning orasidan daryolar oqizmaguncha, yoki o‘zingiz aytgandek, osmonni bo‘laklab bizning ustimizga tushirmaguncha, yoki Allohni va farishtalarni bizning oldimizda yuzma-yuz keltirmaguncha, yoki sizda oltindan uy bo‘lmaguncha, yoki osmonga ko‘tarilmaguncha. Osmonga ko‘tarilishingizga ham, bizga o‘qib beradigan bir kitob keltirmaguncha, ishonmaymiz». Ayting: «Pokdir Parvardigorim! Men faqat odam va Elchidirman, xolos». Note: the translation above uses "Alloh" in the speech of the disbelievers and in the verse's wording; per your rules, "God" should be written instead. Corrected version: Darhaqiqat, Biz bu Qur’onda odamlarga har xil ibratli va'zlarni bayon qildik. Ammo ko‘pchilik inkordan o‘zga narsani qabul qilishni istamaydi. Ular dedilar: «Sizga ishonmaymiz, to yerdan bizga bir buloq otilib chiqmaguncha, yoki sizda xurmo va uzum bog‘i bo‘lib, uning orasidan daryolar oqizmaguncha, yoki o‘zingiz aytgandek, osmonni bo‘laklab bizning ustimizga tushirmaguncha, yoki Xudoni va farishtalarni bizning oldimizda yuzma-yuz keltirmaguncha, yoki sizda oltindan uy bo‘lmaguncha, yoki osmonga ko‘tarilmaguncha. Osmonga ko‘tarilishingizga ham, bizga o‘qib beradigan bir kitob keltirmaguncha, ishonmaymiz». Ayting: «Pokdir Parvardigorim! Men faqat odam va Elchidirman, xolos».

Indeed We have explained to mankind, in this Qur’ān, every kind of lesson. Yet most people refuse to accept anything other than disbelief They say: ‘We shall not believe in you till you cause a spring to gush forth for us from the earth, or you have a garden of date palms and vines, and you cause rivers to flow through it, or you cause the sky to fall upon us in pieces, as you have threatened, or you bring God and the angels face to face before us, or you have a house of gold, or you ascend to heaven. Indeed we shall not believe in your ascent to heaven until you bring us a book for us to read.’ Say, ‘Limitless in His glory is my Lord. Surely I am only a man and a Messenger.’ (Verses 89-93)

Ularning cheklangan idroki Qur’onning benazirligini qadrlay olmadi.

Their limited perception has failed to appreciate the inimitability of the Qur’ān.

Shunday qilib, ular moddiy mo‘jizalar talab qila boshladilar, bolalarcha fikrlashlarini fosh etadigan Ƙaysi bir behuda iltimoslarni ilgari surdilar. Yoki Xudoning O‘zi haqida beandishalik bilan gapirdilar. Ular Qur’ondagi holatlar va misollarning bayon etilishidan foyda olmadilar, Qur’onning turli darajadagi va qobiliyatdagi odamlar tushunishi uchun o‘z tushunchalarini tushuntirishda qo‘llagan turli-tuman uslub va yondashuvlaridan ham qoniqmadilar. Shu sababli: “Odamlarning ko‘pchiligi kufrdan boshqasini qabul qilishdan bosh tortadi” (89-oyat). Ular Payg‘ambarning xabariga ishonishlari uchun bajarilishi shart bo‘lgan shartlar qo‘ya boshladilar. Bu shartlar unga “bizga yer ostidan bir buloq otilib chiqishini ta’minlashni” buyurardi (90-oyat).

Kimni Alloh hidoyat qilsa, u haqiqatan ham to‘g‘ri yo‘lga yo‘llangan bo‘ladi; Alloh esa kimni adashtirib qo‘ysa, endi ularga Undan himoya qiladigan birorta do‘st topa olmaysan. Qiyomat kuni Biz ularni yuzlari bilan yerga yumalatib, ko‘r, lol va kar holda to‘playmiz. Ularning manzili do‘zax bo‘ladi. Uning olovi pasaysa, Biz ularga uning alangasini yana kuchaytiramiz. Bu ularning Bizning oyatlarimizga kofir bo‘lgani va: «Suyak va chang bo‘lib qolganimizda, yangidan yaratilib tiriltirilarmidik?» degani uchun ularga berilgan jazodir. Osmonlarni va erni yaratgan Alloh ularga o‘xshashlarni yaratishga qodir ekanini ko‘rmadilarmi? Alloh ularning tirilish muddatini shubhasiz belgilab qo‘ygan. Ammo zolimlar kufrdan o‘zga narsani rad etmoqdalar (97-99-oyatlar).

He whom God guides is indeed rightly guided; whereas for those whom He leaves to go astray you cannot find anyone to protect them from Him. On the Day of Resurrection We shall gather them together, prone upon their faces, blind, dumb and deaf. Hell shall be their abode. Every time it abates We will increase for them its blazing flame. That is their reward for having disbelieved in Our revelations and said, ‘When we are bones and dust, shall we be raised to life again as a new creation?’ Do they not see that God, who has created the heavens and the earth, has power to create their like? He has beyond any doubt set a term for their resurrection. But the evildoers refuse to accept anything other than unbelief (Verses 97-99)

Xudo O‘zining hidoyati va insonlarning hidoyat o‘rniga zalolatni tanlashi bilan bog‘liq ma’lum qonunlarni joriy etgan. U insonlarga hayotlarini xohlaganlaricha kechirishga ruxsat bergan, ammo ular baribir ushbu qonunlarga bo‘ysunadilar va natijasiga javob berishlari kerak bo‘ladi. Bu qonunlardan biri shuki, inson yo Xudoning hidoyatiga ergashadi, yoki undan yuz o‘girib, zalolatga yo‘l tutadi. Tanlovni inson o‘zi amalga oshiradi. Kim o‘z harakatlari va amallari asosida Xudoning hidoyatiga loyiq bo‘lsa, albatta to‘g‘ri yo‘lga boshlanadi. Aynan o‘z tanlovi natijasida haqiqiy hidoyatga erishadigan kishi shudir.

God has operated certain laws concerning His guidance and people’s choice of error in preference to that guidance. He has allowed people to conduct their lives as they wish, but they remain subject to these laws and they will have to face the outcome. One of these laws is that human beings either follow God’s guidance or turn away from it into error. The choice is made by man himself. Whoever deserves, on the basis of his efforts and actions, to receive God’s guidance will definitely be guided aright. He is the one who will be truly guided as a result of his choice.

Boshqa guruhda esa xatoda qoldirishga loyiq bo‘lganlarni ko‘ramiz, chunki ular Xudoning vahiylaridan yuz o‘giradilar va Uning hidoyatiga yo‘l ko‘rsatuvchi barcha belgilarga ko‘zlarini yumadilar. Bunday kishilarni Xudoning azobidan himoya qiladigan hech kim bo‘lmaydi: "Ularni Undan himoya qiladigan birorta do‘st topa olmaysan." (97-oyat) Qiyomat kuni ular xor bo‘ladilar va "yuzlari bilan yiqilgan holda", "soqov, kar va ko‘r" bo‘lib, dahshatli ahvolda tirilтiriladilar (97-oyat).

Shunga qaramay, sūrada bayon etilgan bunday takliflar va talablarni aytgan kishilarning o‘zlari ham xasis edilar. Agar ular Xudoning in'omi ustidan hokim qilinganlarida, uni ushlab qolar, sarflashdan qo‘rqqan bo‘lardilar. “Ayt: Agar Rabbimning rahmat xazinalariga egalik qilganingizda ham, ularni sarflashdan qo‘rqib, xasislik qilgan bo‘lardingiz. Chunki inson doimo xasis bo‘lgan.” ({100-oyat}) Bu cheksiz xasislikning timsolidir, chunki Xudoning in'omi hamma narsani o‘z ichiga oladi. U hech qachon tugamaydi va kamaymaydi. Ammo ular o‘zlarining xasis xulqlari tufayli, agar uni boshqarish ularga topshirilganida, Xudoning in'omini Uning yaratiqlaridan to‘xtatib qolgan bo‘lardilar.

Yet those who made such suggestions and demands as related in the sūrah were themselves misers. Had they been in charge of God’s grace, they would have held on to it, fearing to expend it. “Say: Had you possessed the treasures of my Lord’s mercy, you would have been tight-fisted for fear of spending them. For man has always been niggardly.” (Verse 100) This is an image of utter stinginess, because God’s grace encompasses everything. It will never be exhausted or diminished. Yet in their miserly attitude, they would have withheld God’s grace from His creation, had they been placed in charge of administering it.

Mo'jizalar qattiq yurakli kishilarda imonni paydo qilmaydi. Masalan, Musoga to'qqizta shunday aniq belgi berilgan edi, ammo Fir'avn va uning qavmi Alloh tomonidan keladigan azobga uchragunga qadar ularni inkor etdilar. "Biz Musoga to'qqizta aniq belgi berdik. Bani Isroilga so'ra [ular nima bo'lganini bilishadi]. U ularning oldiga kelganida, Fir'avn unga dedi: 'Albatta, ey Muso, men seni jodulangan deb o'ylayman.' [Muso] dedi: 'Sen yaxshi bilasanki, osmonlar va yerning Robbisidan boshqa hech kim bu ko'zni ochuvchi belgilarni nozil qilmagan. Albatta, ey Fir'avn, men seni butunlay adashgan deb o'ylayman.' Shunda u ularni yer yuzidan yo'q qilishga qaror qildi, ammo Biz uni va u bilan birga bo'lganlarning hammasini suvga g'arq qildik. Shundan so'ng Biz Bani Isroilga dedik: Yerda yashang."

Miracles do not initiate faith in hardened hearts. Moses, for example, was given nine such clear signs, but Pharaoh and his people denied them until they suffered God’s punishment. “To Moses We gave nine clear signs. Ask the Children of Israel [about what happened]. When he came to them, Pharaoh said to him, ‘Indeed, Moses, I think that you are bewitched. ‘[Moses] said, ‘You know full well that none other than the Lord of the heavens and the earth has revealed these eye-opening signs. Indeed, Pharaoh, I think that you are utterly lost.’ So he resolved to wipe them off the face of the earth, but We caused him and all those who were with him to drown. Then We said to the Children of Israel, Dwell in the land.

"Qiyomat kuni va'dasi amalga oshganda, sizlarning barchangizni biz (qayta) to'playmiz", (101-104-oyatlar). Bu yerda Musa va Isroil o'g'illari tarixidan bir qism zikr etilishi suraning mazmuniga mos keladi. Sura Quddusdagi Aqso masjidini zikr qilish bilan boshlangan va so'ngra Isroil o'g'illarining Musa bilan bog'liq tarixidan bir qismni bayon qilgan. Bunga ergashgan holda Fir'avn va uning qavmi (hisob-kitob uchun) olib kelinadigan oxirat holati zikr etilgan. Bu ham suraning oldinroq zikr etilgan, qiyomatni inkor qilganlarning oqibatini ko'rsatuvchi va oxirat manzarasi bilan mos keladi.

Fir'avnning suvga g'arq etilib halok bo'lishi o'tgan avlodlarda yuz bergan moddiy mo''jizalarga misol bo'ldi. Sura bunday mo''jizalar haqiqatni inkor etishga intilgan kishilar tomonidan qanday qabul qilinganini va natijada ular Xudoning jazosiga mahkum bo'lganini bayon etadi. Xudoning so'nggi xabari bo'lgan Qur'on haqiqat bilan nozil qilindi, toki u doimiy belgi va hidoyat asosi bo'lib xizmat qilsin. U bo'laklarga bo'lib yuqoridan nozil qilindi, toki uni uzoq vaqt o'qish va mulohaza qilish mumkin bo'lsin: "Biz [bu Qur'onni] haqiqat bilan yuqoridan nozil qildik va u haqiqat bilan tushdi. Biz sizni faqat xushxabar beruvchi va ogohlantiruvchi qilib yubordik. Qur'onni bo'laklarga ajratdikki, uni odamlarga sekin-asta o'qib berasiz. Biz uni albatta bosqichma-bosqich yuqoridan nozil qildik." (105-106-oyatlar)

Pharaoh’s destruction by drowning was one example of material miracles worked out in past generations. The sūrah tells us how such miracles were received by people bent on denying the truth and how, as a result, they were doomed to suffer God’s punishment. The Qur’ān, God’s last message, was revealed with the truth so that it could serve as a permanent sign and basis of guidance. It was bestowed from on high in parts, so that it may be read and reflected upon at length: “We have bestowed [this Qur’ān] from on high in truth, and in truth has it come down. We have sent you only as a herald of good news and a warner. We have divided the Qur’ān into parts so that you may recite it to people with deliberation. We have indeed bestowed it from on high step by step.” (Verses 105-106)

Qur'on bir jamoatni tarbiyalash, unga hayot tizimi va qonunini o'rnatish uchun nozil qilindi. Bu jamoat keyin uni yer yuzining barcha burchaklariga olib borishi, shu mukammal tizim asosida insoniyatni tarbiyalashi lozim edi. Shu sababli Qur'on o'sha jamoatning amaliy ehtiyojlari va uning dastlabki shakllanish davri sharoitlariga ko'ra, bir-bir qismlar bilan nozil bo'ldi. Ummatni tarbiyalash va millat hamda jamoatni shakllantirish vaqt hamda amaliy tajribani talab qiladi. Shunday ekan, Qur'on nazariy ta'limot yoki ilmiy o'rganish va bahs-munozara uchun mo'ljallangan mavhum qarash sifatida nozil qilinmadi. Aksincha, u shu shakllanish davrida bosqichma-bosqich amalga oshirilishi uchun qism-qism bo'lib nozil qilindi. Aynan shu sabab uning bir butun kitob yoki qonun sifatida emas, balki bir-bir qism yoki oyat bilan, asta-sekin nozil bo'lganidadir.

The Qur’ān was revealed in order to educate a community and establish for it a system and code of life. This community would then carry it to all the corners of the earth in order to educate humanity on the basis of this perfect system. Hence the Qur’ān was revealed one part at a time, according to the practical needs of that community and the circumstances attending its first formative period. Education and the moulding of a nation and a community require time as well as practical experience. Thus the Qur’ān was not revealed as a theoretical doctrine or an abstract vision to be used for academic study and polemical argument. It was revealed part by part instead so that it could be implemented gradually during this formative period. This is indeed the reason for its gradual revelation, one part or passage at a time, not a whole scripture or code given at the outset.