Ayting: Menga vahiy qilindiki, jinlardan bir guruh (Qur'onni) tinglab, dedilar: "Biz ajoyib bir Qur'onni eshitdik, u to'g'ri yo'lga boshlaydi, shuning uchun unga iymon keltirdik va Rabbimizga hech kimni sherik qilmaymiz." "Rabbimizning ulug'ligi yuksakdir! U hech qanday xotin va farzand olmagan." "Bizning orimizdagi nodonlar Alloh haqida haddan oshgan gaplarni aytib kelishgan. Biz esa inson yoki jin Alloh haqida hech qachon yolg'on gapirmaydi deb o'ylagan edik."

Say: It has been revealed to me that a group of the 'jinn listened in and then said: 'We have heard a wondrous discourse, giving guidance to what is sagacious, and we have come to believe in it. We shall never associate partners with our Lord. Sublimely exalted is the glory of our Lord! He has taken to Himself neither consort nor son. Some foolish ones among us have been saying some outrageous things about God. Yet we had thought that no man or j inn would ever utter a lie about God.

Haqiqatan, avvallari odamlarning ba'zilari jinlarning ba'zilariga panoh izlar edilar, lekin ular (jinlar) ularga yanada ko'proq ezgulik (qiyinchilik) keltirardilar. Ular ham xuddi sizlar o'ylaganingizdek, Alloh hech kimni tiriltirmaydi, deb o'ylab qoldilar!

True, in the past some among mankind sought refuge with some of the jinn, but they caused them, further trouble. They thus came to think, just like you thought, that God will not raise anyone! (Verses 1-7)

Arabcha "nafar" so'zi, muqaddima oyatda uchragan va bu yerda "guruh" deb tarjima qilingan, uch kishidan to'qqiz kishigacha bo'lgan odamlar guruhini bildiradi. Ba'zi rivoyatlarga ko'ra, ular yetti kishi bo'lgan.

The Arabic word nafar, used in the opening verse and translated here as a group, signifies a group of people between three and nine in number. Some reports suggest that they were seven.

Bu boshlanish Payg'ambarning jinnlarning uning tilovatini tinglagani va shundan keyin nima qilgani haqida yuqoridan kelgan vahiy orqali xabar topganini bildiradi. Aynan Xudo unga o'zi bilmagan narsani aytib bergan.

This opening suggests that the Prophet learnt of the jinn's listening to his recitation and what they did afterwards through revelation from on high. It is God who told him about that of which he had no knowledge.

Ehtimol, bu birinchi marta bo‘lgan, va jinnlarga Qur’on o‘qib berishda Payg‘ambar ﷺ tomonidan bundan boshqa bir yoki bir necha marta ham shunday bo‘lgan bo‘lishi mumkin. Buni Jobir rivoyat qilgan hadis tasdiqlaydi: “Allohning Elchisi ﷺ Rahmon surasini, ya’ni 55-surani, Sahobalariga to‘liq o‘qib berdi. U tugatgach, ular jim bo‘lib qolishdi. U dedi: ‘Men bu surani jinnlarga o‘qib berdim, ular sizlardan yaxshiroq javob berishdi. Men takrorlanadigan oyatni o‘qiganimda: {Ey jin va inson, Rabbingizning qaysi ne’matlarini inkor etasizlar?}, ular dedilar: “Ey Rabbimiz, Sening hech bir ne’matingni inkor etmaymiz, hamd faqat Sengadir”.’” [Imom at-Termiziy rivoyat qilgan.] Bu xabar Ibn Mas’udning Muqaddimada zikr qilingan rivoyatini tasdiqlaydi.

“Haqiqatan, o‘tmishda odamlarning ba’zilari jinlarning ba’zilariga panoh so‘rab murojaat qilar edilar, lekin ular (jinlar) ularga yanada ko‘proq xavf-xatar keltirardi”? (6-oyat) Bu yerda jinlar deganda Arabiston jamiyatida Islomgacha bo‘lgan davrda keng tarqalgan, va ko‘plab boshqa jamoalarda hanuz qabul qilinib kelayotgan e’tiqod nazarda tutiladi: ya’ni jinlar yer yuzida va insonlarga qarshi hokimiyatga ega, deb hisoblanardi. Darhaqiqat, ular odamlarga foyda yoki zarar yetkaza oladi, deb o‘ylanardi va ular quruqlik, dengiz hamda havoning ayrim hududlarini to‘liq nazorat qiladi, deb tasavvur qilinardi. Shaytonga odamlarning aql-idroki va qalblariga kirish imkoniyati berilgan. Faqat Allohga panoh so‘raganlargina undan saqlanadilar. Kim unga quloq solsa, u o‘zining eng yomon dushmaniga quloq solgan bo‘ladi, u esa unga hech qanday foyda keltirmaydi. Aksincha, uning muammolarini ko‘paytiradi. Jinlarning bu guruhi sodir bo‘lib o‘tgan ishlar haqida shunday xabar beradi: “Haqiqatan, o‘tmishda odamlarning ba’zilari hidoyatga yoki adashishga ergashgan”.3 Shu sababli, Allohning inoyatidan biri shuki, U odamlarga payg‘ambarlar yuborib, ularning tabiatida yaxshilikni rivojlantirish va hidoyatga ergashish moyilligini kuchaytirishni ixtiyor etgan. Shunday ekan, Alloh payg‘ambarlar yubormaydi, deb o‘ylashga hech qanday asos yo‘q.

“ True, in the past some among mankind sought refage with some of the jinn, but they caused them farther trouble? (Verse 6) Here, the jinn refer to what was widely accepted in pre-Islamic days in Arabian society, and which remains accepted in many other communities, claiming that the jinn, exercized power on the earth and against humans. Indeed, it was thought that they were able to bring about benefit and cause harm to people, and that they were in full control of certain areas of land, sea and air. Satan is given access to peoples minds and hearts. Only those who seek protection with God are saved from him. Whoever listens to him is listening to his own worst enemy who will not bring him any benefit. On the contrary, he will increase his problems. This group of jinn report on what used to happen: “ True, in the past some among mankind to following guidance or error.3 Hence, it is an aspect of Gods grace that He has willed to help mankind by sending them messengers to promote goodness in their natures and to enhance their tendency to follow guidance. There are no grounds, then, for thinking that God would not be sending any messengers.

Agar oyatni Xudoning elchilarini yuborish haqida deb olsak, bu haqiqat. Agar esa bu havolani Qiyomat kunidagi qayta tirilish deb olsak, yana bir bor aytamizki, bu insonlar uchun zarurdir, chunki ular bu dunyodagi hayotlarining hisobini tugatmaydilar. Bu Xudoning ma'lum bir maqsadini amalga oshirish uchundir. U Xudo koinot uchun tanlagan loyihaga bog'liqdir, ammo biz bu loyihani bilmaymiz. U barcha insonlarni hisob olish va birinchi hayoti ularni loyiq qilgan yo'l bo'yicha hayotni davom ettirish uchun qayta tiriltirishni belgilab qo'ygan. Bu esa Xudo hech kimni qayta tiriltirmaydi, deb taxmin qilishga hech qanday o'rin qoldirmaydi. Bunday taxmin Xudoning donoligi va kamolotiga ishonishga zid keladi.

Eng so'nggi ilohiy xabar va uning butun olamdagi aks sadolari haqida ma'lumot berishni davom ettirib, jinnlar o'zlarining va insonlarning idrokidan tashqarida yotgan olam haqida hech qanday bilimga ega emasliklarini bildiradilar.

Continuing to report on what they learnt about the last divine message and its echoes throughout the universe, the jinn disclaim any knowledge of the realm that lies beyond the reach of theirs and human perception.

Ular bunga hech qanday aloqasi borligini rad etadilar:

They disclaim having any role in it:

Biz osmonga yetishga urindik, lekin uni kuchli qo‘riqchilar va otilib yuruvchi yulduzlar bilan to‘la topdik. Ilgari biz u yerda tinglash uchun o‘rin egallar edik, lekin endi kim tinglashga urinsa, unga kutib turgan otilgan yulduzni topadi. Biz bilmaymiz, bu yer yuzida yashovchilar uchun yomonlikmi yoki ularning Rabbi ularni to‘g‘rilikka yo‘naltirmoqchimi.

We tried to reach heaven, but found it full of mighty guards and shooting stars. We used to take up positions there to listen, but whoever tries to listen now will find a shooting star in wait for him. We do not know if this bodes evil for those who live on earth, or if their Lord intends to guide them to what is right. (Verses 8-10)

Bu shuni anglatadiki, Allohning so‘nggi xabari nozil bo‘lishidan oldingi davrda, ehtimol Iso (alayhissalom) xabari bilan Muhammad ﷺ xabari orasidagi davrda, jinlar osmonga yetib, farishtalarning Allohning yer yuzidagi bandalari ishlari borasidagi topshiriqlari va ular o‘rtasidagi suhbatni tinglashga urinar edilar. Ular bu ma’lumotlarni o‘zlarining inson do‘stlari – folbinlar va yulduzshunoslarga yetkazar, ular esa odamlarni aldash uchun shu ma’lumotlardan foydalanar edilar. Shaytonning rejasiga ko‘ra, bu folbinlar va yulduzshunoslar olgan haqiqatning kichik bir qismini ko‘p yolg‘on bilan aralashtirib, odamlar orasida tarqatar edilar. Bu, Allohning xabarini yer yuzida yetkazadigan elchi bo‘lmagan davrda, Iso va Muhammad (ular ikkovlariga salom bo‘lsin) orasidagi oraliq davrda yuz bergan bo‘lishi mumkin. Bu qanday shaklda bo‘lganini biz bilmaymiz, chunki Qur’on bu haqda bizga hech qanday ma’lumot bermagan. Har holda, bu haqda batafsil izlanishning hojati yo‘q, chunki biz buni shu fakt yig‘indisi sifatida qabul qilamiz.

This suggests that in the period that preceded the revelation of Gods final message, perhaps in between it and Jesus message, the jinn used to try to reach up to heaven to eavesdrop on the angels and their discussion of their assignments with respect to the affairs of Gods creatures on earth. They would impart such information to their human friends, the soothsayers and astrologers, to enable them to delude people. In accordance with Satan’s plot, these soothsayers and astrologers would then use a small portion of the truth they so received and mix it with much falsehood, circulating it among people. This might have been the case when there was no messenger preaching the divine message on earth, in the intervening period between Jesus and Muhammad (peace be upon them both). What form this took we do not know, because the Qur’an has not given us any information about it. In any case, there is no need to explore it further because we accept it as the sum of this fact.

Biz yashayotgan koinot sirlar, ruhlar va kuchlarga to‘la. Bu sura, boshqa ko‘plab suralar kabi, koinotdagi ba’zi haqiqatlarga nazar tashlash imkonini beradi, shunda biz uning to‘g‘risidagi to‘g‘ri tasavvurni shakllantira olamiz, shuningdek, atrofimizda davom etayotgan, bizga ta’sir qiladigan va umuman inson hayotiga aralashadigan kuch va hayotlarning nimalardan iboratligini tushunamiz. Mana shu tasavvur bizni, musulmonlarni, boshqalardan ajratib turadi va to‘g‘ri o‘ringa qo‘yadi: na xayolparastlik va xurofotga, na takabburlik va asossiz da’volarga moyil bo‘lmaymiz. Bu tasavvur Qur’on va Hadisga asoslangan. Musulmon barcha nazariyalar va talqinlarni aynan shu ikki manbaga solishtiradi.

The universe around us is full of secrets, spirits and forces. This surah, like many others, gives us a glimpse of some truths in the universe to help us formulate a proper concept of it and what it contains of forces and lives that carry on around us as also interact with us and with human life in general. This is the concept that distinguishes us, Muslims, putting us in the right position, leaning neither to delusion and superstition, nor to arrogance and insupportable claims. It is a concept based on the Qur’an and Hadith. It is to these two that a Muslim refers all theories and interpretations.

Insonning aqli o'zi izlab bilishi mumkin bo'lgan ma'lum bir sohasi bor, unda inson noma'lum narsalarni o'rganishi mumkin; darhaqiqat, Islom insonni bunga yo'naltiradi va shu ishga undaydi. Biroq bu doiradan tashqarida aql kira olmaydigan keng soha bor va unga kirishga aqlning ehtiyoji ham yo'q. U bizga yuklangan vazifani bajarishda, ya'ni yer yuzida inson hayotini barpo etishda hech qanday foyda keltirmaydi. Shu sababli, inson unga kirish imkoniyatiga ega qilinmagan; bu uning vakolatidan tashqaridir. Koinotdagi o'z o'rnini va o'rab turgan narsalarga nisbatan qanday turishini tushunish uchun bu noma'lum olam haqida bilishi kerak bo'lgan barcha narsalar Xudo tomonidan insonning tushunishi mumkin bo'lgan tarzda unga bayon qilingan. Bu soha haqida bizga ma'lumot berilgan jihatlar orasida farishtalar, shaytonlar, ruh, bizning kelib chiqishimiz va oxirgi manzilimiz bor.

The human mind is given a certain area where man can explore the unknown; indeed Islam directs man to do so, pressurizing him into such action. However, beyond this scope lies a wide area that the human mind cannot access, and to which it does not need such access. It is of no use to us in the fulfilment of the task assigned to us, namely, building human life on earth. Hence, man has not been given such access; it is outside of his remit. Whatever he needs to know of this unknown realm in order to understand his own position in relation to the universe and what is around him has been explained to him by God, in terms that he can understand. Aspects of this area that we have been given information about include the angels, the devils, the spirit, our origin and our ultimate destination.

Shundan so'ng jinnlar o'z holatlari va ilohiy hidoyatga bo'lgan munosabatlari haqida gapiradilar. Bundan biz ularning tabiati insoniyatnikiga o'xshash ekanini tushunamiz: ular ikki xil moyillikka ega - yo iymon keltirishga, yo adashishga. Iymon keltirgan bu guruh endi o'z imonlari haqida va ikki yo'ldan birini tutgan kishini qanday taqdir kutayotgani haqida so'zlaydi:

The jinn then describe their own situation and their attitude towards divine guidance. We understand from this that they have a similar nature to mankind, with the dual propensity to either believe or go astray. This group who believed now speak of their faith and what fate awaits the follower of either course:

Bizning orimizda solih kishilar bor, ulardan boshqalari esa unchalik solih emas: biz juda xilma-xil yo‘llardan yuramiz. Biz bilamizki, yer yuzida hech qachon Xudodan qochib qutula olmaymiz va qochish bilan ham Undan yashirina olmaymiz. Hidoyatni eshitganimizda, unga iymon keltirdik. Kim Rabbisiga iymon keltirsa, zarar ko‘rishdan ham, zulm qilinishdan ham qo‘rqmasligi kerak. Bizning ba’zilarimiz Unga bo‘ysunadi, boshqalari esa zolimdir. Xudoga bo‘ysunganlar to‘g‘ri narsaga erishish uchun harakat qilganlardir. Zolim bo‘lganlar esa jahannam olovining yoqilg‘isi bo‘ladilar.

Some among us are righteous and others less so: we follow widely divergent paths. We know that we can never elude God on earthy and we can never elude Him by flight. When we heard the guidance, we came to believe in it. Whoever believes in his Lord need never fear loss or injustice. Some of us submit to Him and others are unfair. Those who submit to God are the ones who have endeavoured to attain what is right. But those who are unfair will be the fuel of hellfire.

(11-15-oyatlar)

(Verses 11-15)

Shuningdek, ularning bir qismi solih, bir qismi esa undan past ekanligi, bir qismi Allohga bo‘ysunishi, boshqa qismi esa bunga bo‘yin sovg‘oni rad etishi haqidagi bayon ularning ikkiyoqlama qobiliyatga ega ekanini aniq ko‘rsatadi, faqat ulardan doimiy ravishda zolim bo‘lib qolganlar, ya’ni shayton va uning guruhi bundan mustasno. Bu juda muhim bayon bo‘lib, u bu mavjudotlar haqidagi umumiy tasavvurimizni to‘g‘rilaydi. Ko‘pchiligimiz, jumladan olimlar ham, jinlarni yovuzlik timsoli deb, ularning tabiati butunlay yomon deb o‘ylashga moyil bo‘lamiz, insonni esa yaxshilik yoki yomonlik qila oladigan yagona mavjudot deb bilamiz. Endi bu asossiz qarashni to‘g‘rilash vaqti keldi.

The statement that some of them are righteous and some less so, that some submit to God and others refuse to do so, clearly indicates their dual capacity, except that is for those of them who were determined to be unfair permanently, i.e. Satan and his group. This is a very important statement as it corrects our general perception of these creatures. Many of us, including scholars, tend to think that the jinn represent evil, that their nature is decidedly bad, while man is the only creature capable of good or evil. It is time we corrected this ill-founded idea.

Shu paytgacha sura jinnlarning o‘zlari haqidagi so‘zlarini keltirgan edi. Endi esa u jinnlarning to‘g‘ri yo‘lda yurib, Allohning amrlariga itoat etganlar bilan Xudo nima qilishi haqidagi fikrlarini qisqacha bayon qiladi. Bunda Qur’on ularning aniq so‘zlarini to‘liq keltirmasdan, ularning fikrlarini bayon qiladi.

Up to this point, the surah has quoted what the jinn said about themselves. Now, it summarizes what they said about what God does with those who follow the right course, obeying His commands. In doing so, the Qur’an reports their ideas without actually quoting their precise words:

Agar ular to‘g‘ri yo‘lda mustahkam turganlarida edi, Biz ularga mo‘l-ko‘l suv ichirardik, shunda ularni shu yo‘l bilan sinab ko‘rardik.

Had they established themselves on the right way, We would have given them abundant water to drink, so as to test them by this means.

Rabbisining vahiyidan yuz o'girgan kishi, unga tog' yo'lidagidek qiyin azob chekitiriladi. (16—17-oyatlar)

Anyone who turns away from his Lord's revelation will be made to endure uphill suffering, (Verses 16—17)

Xudoyi Taolo jinlarning so‘zlarini tasdiqlaydi: agar odamlar to‘g‘ri yo‘ldan mahkam ushlanganlarida yoki zolim bo‘lganlar to‘g‘ri yo‘lga kirganlarida, U ularga mo‘l-ko‘l suv berardi, bu esa ularning farovonligini ta’minlardi. Bularning hammasi “ularni shu vosita bilan sinash uchun” (17-oyat) bo‘lardi. Bunday sinov ularning shukr qiladigan yoki qilmaydigan ekanliklarini aniqlab beradi.

God Almighty confirms what the jinn said to the effect that had people maintained following the right way, or had those who were unfair followed the right way, He would have given them water in plenty, which would have ensured their prosperity. All this would be “so as to test them by this means” (Verse 17) Such a trial establishes whether they are grateful or not.

Uslubning to‘g‘ridan-to‘g‘ri nutqni keltirishdan nutqni xabar qilib berishga o‘zgarishi ta’sirni kuchaytiradi, chunki xabarni va u beradigan va’dani Alloh taolo... Wait, the rule says never write "Allah"; use the Uzbek word for God. Qayta ko‘rib chiqilgan tarjima: Uslubning to‘g‘ridan-to‘g‘ri nutqni keltirishdan nutqni xabar qilib berishga o‘zgarishi ta’sirni kuchaytiradi, chunki xabarni va u beradigan va’dani Xudo Taologa nisbat beradi. Bunday o‘zgarishlar Qur’onda tez-tez uchraydi. Ular ma’noni mustahkamlaydi va unga e’tiborni jalb qiladi.

This change of style, from quoting direct speech to reporting it, enhances the effect because it attributes the message and the promise it gives to God Almighty. Such changes are frequent in the Qur’an. It reinforces the meaning and draws attention to it.

Keyingi oyat jinnlarning so‘zidan iqtibos bo‘lishi mumkin, yoki bevosita Allohning bayoni bo‘lishi ham mumkin:

The next verse may represent another quotation from the jinn, or it may be a direct statement made by God:

Ibodat joylari faqat Alloh uchundir; shuning uchun Allohdan boshqa hech kimga duo qilmang. (18-oyat) Note on the rules: the original says "God", so per the instruction it should read the Uzbek word for God rather than "Allah". Corrected: Ibodat joylari faqat Xudo uchundir; shuning uchun Xudodan boshqa hech kimga duo qilmang. (18-oyat)

Places of worship are for God alone; therefore, do not invoke anyone other than God. (Verse 18)

Ikkala holatda ham ibodat, ya'ni Arabcha matnda sajda shaklida ifodalangan ibodat va ibodatxonalar faqat Allohga bag'ishlanishi kerakligini aniq ko'rsatadi. Bu yerda Allohning yagonaligi qat'iy saqlanadi va unda na biror shaxsga, na biror qadriyatga, na biror g'oyaga hech qanday o'rin qoldirilmaydi. Butun muhit faqat Allohning sof ibodatiga bag'ishlangan bo'lishi kerak. Allohdan boshqa birovga murojaat qilish, uning ibodatiga kirishish, unga iltijo qilish yoki hatto Allohning o'rniga fikr va his-tuyg'ularni unga qaratish shaklida bo'lishi mumkin.

In both cases it makes clear that worship, and places of worship, which is expressed in the Arabic text in the form of prostration, must be devoted to God alone. That is where Gods oneness is strictly observed, leaving no room whatsoever for anyone else, be that a person, a value or an idea. The whole atmosphere must be dedicated to the pure worship of God alone. Invoking, someone other than God may take the form of worshipping that someone, appealing to him, or even directing ones thoughts and feelings towards him instead of God.

Agar bu oyatni jinlarning so‘zi deb olsak, u ularning oldingi va’dasini qayta tasdiqlaydi: “Biz Robbimizga hech kimni sherik qilmaymiz” (2-oyat). Bu ibodatxonalar va Allohga sajda qilish haqida zikr etilganda takrorlanadi. Agar uni Allohning so‘zi deb olsak, u jinlarning Allohning yagonaligiga iymoni haqida aytganlariga mos keladigan amr bo‘ladi. Xuddi shu gap quyidagi oyatga ham tegishlidir.

If we take the verse to be a statement made by the jinn, it serves as a reconfirmation of their earlier pledge: “ We shall never associate partners with our Lord” (Verse 2) This is repeated at the mention of places of worship and prostration before God. If we take it as a statement by God, it serves as a directive that fits with what the jinn said about their belief in Gods oneness. The same applies to the verse that follows:

Ammo Allohning bandasi Unga ibodat qilish uchun turganida, ular uning atrofiga ko'p bo'lib yopirilib kelishdi (19-oyat).

Jinlarning Qur’on haqida aytganlarini va uning nutqidan qanchalik hayratga tushganlarini bayon qilib bo‘lgach, sura endi Payg‘ambarga qat’iy ohangda murojaat qiladi: u xabarni yetkazishi kerak va uni yetkazgandan keyin nima bo‘lishiga u endi aralashmasligini aniq qilib bildirishi kerak. U o‘zidan keyingi olam haqida, yoki odamlarning ahvoli qanday bo‘lishi haqida hech qanday bilimga ega emasligini ham aniq aytishi kerak. Bu murojaatda qayg‘u va g‘amginlik ohangi bor, bu esa uning jiddiyligi va qat’iy uslubiga ayniqsa mos keladi.

Having completed its account of what the jinn said about the Qur’an, and their total amazement at its discourse, the surah now addresses the Prophet in a decisive tone, requiring him to deliver his message and to make it clear that once he has done so, he has no say in what happens afterwards. He is to make clear that he has no knowledge whatsoever of the world beyond, or of how people fare. This address carries an overtone of sorrow and sadness that particularly suits its seriousness and decisive manner:

{Ayt: "Men faqat Rabbimga iltijo qilaman va Unga hech kimni sherik qilmayman."} {Ayt: "Men sizlarga zarar yetkazishga yoki to‘g‘ri yo‘lga boshlashga qodir emasman."} {Ayt: "Meni Allohdan hech kim himoya qila olmaydi va Undan panoh topadigan joyni ham topa olmayman. Mening vazifam faqat Alloh tomonidan menga yetkazilgan xabarlarni va Uning risolatini yetkazishdir."} {Kim Alloh va Uning Rasulига itoat qilmasa, unga jahannam olovi bor, u unda abadiy qoladi.} {Ular o‘zlariga va’da qilingan narsani ko‘rganlarida, yordamchisi ojiz va soni kam kimsa kim ekanini bilib oladilar.} {Ayt: "Sizlarga va’da qilingan narsa yaqinmi yoki Rabbim uchun uzoq muddat belgilaganmi, bilmayman. Ko‘z ilg‘amaydigan narsani faqat U biladi va U o‘z g‘aybini faqat O‘zi tanlagan elchisigagina ochib beradi."} {So‘ng U, elchisining oldidan va orqasidan kuzatuvchilar yuboradi, ular Rabbilarining xabarlarini yetkazganlarini bilish uchun. U ularning qo‘lidagi hamma narsani bilib turadi va har bir narsani sanab, hisobga olgan.} (Oyatlar 20–28)

Say: ‘I invoke my Lord alone, and I associate no partners with Him. ’ Say: ‘It is not in my power to cause you harm or to set you on the right course. 'Say: ‘No one can ever protect me from God, nor can I ever find a place to hide from Him. My task is only to deliver what I receive from God and His messages. 'Whoever disobeys God and His Messenger will have the fire of hell, where they will abide for ever. When they see what they have been promised, they will realize who has the lesser help and is smaller in number. Say: ‘I do not know whether that which you have been promised is imminent, or whether my Lord has set for it a distant term. He alone knows that which is beyond the reach of human perception, and He does not disclose His secrets to anyone except to a messenger whom He has been pleased to choose. He then sends watchers to walk before and behind him, to know that they have delivered their Lord's messages. He has full knowledge of all they have. He takes count of everything.' (Verses 20-28)

"{De: Men sizlarga zarar yetkazishga yoki to'g'ri yo'lga boshlashga qodir emasman.}" (21-oyat) Payg'ambar ﷺ Allohning hech qanday sifat va xususiyatlarini o'ziga nisbat bermaslikka buyurilgan. Faqat Xudoning O'zigina sharik keltirilmasdan ibodat qilinishi kerak va faqat U zarar yetkazishga hamda foyda keltirishga qodirdir.

“Say: It is not in my power to cause you harm or to set you on the right course." (Verse 21) The Prophet is commanded to disclaim any of Gods qualities and attributes. It is God alone who must be worshipped, without partners, and He alone who can cause harm and bring benefit.

Oyat zararni "to'g'ri yo'lda bo'lish" bilan qarama-qarshi qo'yadi, ya'ni ilohiy hidoyatga ergashishni nazarda tutadi. Bu jinnlar tomonidan oldinroq aniq ifodalangan.

The verse contrasts harm with being ‘on the right course,' which means following divine guidance. This was clearly expressed by the jinn earlier:

"Biz bilmaymiz, bu yer yuzidagilar uchun yomonlikni ko'rsatadimi yoki ularning Rabbisi ularni to'g'rilikka yo'llamoqchimi." (10-oyat) Shunday qilib, ikki gap bir xil yo'nalishga ega va so'zlari deyarli bir xil.

“ We do not know if this bodes evil for those who live on earth, or if their Lord intends to guide them to what is right.” (Verse 10) Thus, the two statements have the same drift and are almost identical in their wording.

Bu ataylab qilingan. Shuningdek, Qur’onda juda ko‘p uchraydigan tuzilma bo‘lib, unda hikoya bilan Qur’onning voqealarga bergan sharhlari o‘zaro to‘ldiruvchi holda keladi.

This is deliberate. It is also a frequently used structure in the Qur’an where we always see such complementarity between a story and the Qur’anic comments on events.

Shunday qilib, odamlar ko'pincha zarar yetkazishga va foyda keltirishga qodir deb o'ylaydiganlar — va Payg'ambar ﷺ bunday qobiliyatdan voz kechadilar. Hammasi faqat Allohga emas, balki Xudoga tegishlidir. Ilohiy din buni mutlaqo aniq qilib qo'yadi, chalkashlikka hech qanday o'rin qoldirmaydi.

Thus the who are often thought to be able to cause harm and bring about benefit, and the Prophet disclaim any such ability. It all belongs to God alone. The divine faith makes this absolutely clear, with no possibility for confusion.

“Ayting: Hech kim meni Xudodan hech qachon himoya qila olmaydi va Undan hech qachon yashirinadigan joy topa olmayman. Mening vazifam faqat Xudodan olganlarimni va Uning xabarlarini yetkazishdir” (22-23-oyatlar). Bu haqiqatan ham dahshatlidir. U bizning qalbimizni ilohiy xabarni targ‘ib qilishning jiddiyligi bilan to‘ldiradi. Payg‘ambar ﷺ bu buyuk haqiqatni e’lon qilishga buyurilgan: u o‘zi vazifasini bajarmasa, amanatini ado etmasa va xabarini yetkazmasa, na himoyaga, na yashirinadigan joyga ega bo‘lishini aytadi. Bu uning yagona xavfsiz panohidir. Xabar uniki emas; uning yagona vazifasi uni yetkazishdir va buni bajarishi shart. Uni bunga Xudoning Own O‘zi buyurgan, va agar u bu talabni bajarmasa, u boradigan joyi bo‘lmaydi va hech kimdan yordam ko‘rmaydi.

Payg'ambarga ham insoniy idrokdan tashqari dunyo haqida hech narsa bilmasligini e'lon qilish buyurilgan: «Ayting: Menga va'da qilingan narsa yaqinmi yoki Parvardigorim unga uzoq muddat belgilaganmi, bilmayman» (25-oyat).

The Prophet is also commanded to disclaim any knowledge of the world beyond human perception: “Say: I do not know whether that which you have been promised is imminent, or whether my Lord has set for it a distant term.” (Verse 25)

Xulosa qilib aytganda, bu xabar Payg'ambarniki emas; u buning ustidan hech qanday hukm chiqarmaydi, faqat buyurilganidek uni yetkazadi. Xalos bo'lishi faqat shunda bo'ladi. Xuddi shunday, kofirlarga va'da qilingan azob ham Allohga tegishli, Payg'ambar bu borada hech qanday ixtiyorga ega emas va uning qachon yuz berishini ham bilmaydi. U yaqin bo'lishi mumkin yoki Alloh uni O'zi xohlagan vaqtga qoldirishi mumkin. Bu hukm ham dunyodagi, ham oxirattagi azobga taalluqlidir. Bularning hammasi faqat Allohgagina ma'lum. Payg'ambarning bu masalada hech qanday ixtiyori yo'q, hatto vaqtini bilish ham unga berilmagan. G'aybni bilish esa Allohga xosdir: "U faqat O'zi G'aybni biladi va hech kimga O'z G'aybidan xabar bermaydi" (26-oyat). Payg'ambarning unvoni va mavqei yo'q, faqat Allohning bandasi bo'lish bundan mustasnodir. Bu uning unvoni va eng oliy mavqeidir. Shunday qilib, islomiy tushuncha hech qanday chalkashliksiz, aniq bayon etilgan. Payg'ambarga o'z mavqeini bayon qilish buyurilgan va u buni ikkilanmasdan qiladi: "Ayting: Menga va'da qilinganlar yaqinmi yoki Rabbim unga uzoq muddat belgilaganmi, bilmayman. U faqat G'aybni biladi va hech kimga O'z G'aybidan xabar bermaydi" (25-26-oyatlar).

In summary, then, this message does not belong to the Prophet; he has no say in it other than to deliver it as he is commanded. Only this will bring him safety. Likewise, the punishment the unbelievers are threatened with also belongs to God and the Prophet has no say in it, nor does he know when it will take place. It may be close at hand or it may be deferred by God to a time of His own choosing. This applies to punishment both in this life and in the life to come. All this is known only to God. The Prophet has no say here whatsoever, not even knowing its timing. It is to God that such knowledge of the world beyond belongs: “He alone knows that which is beyond the reach of human perception, and He does not disclose His secrets to anyone” (Verse 26) The Prophet has neither title nor position, other than that of being Gods servant. This is his title and his highest position. The Islamic concept is thus stated in all clarity, free of any confusion. The Prophet is given the order to state his position and he does so without hesitation: “Say: I do not know whether that which you have been promised is imminent, or whether my Lord has set for it a distant term. He alone knows that which is beyond the reach of human perception, and He does not disclose His secrets to anyone” (Verses 25-26)