Ushbu surahning ikkinchi qismi imon nuqtayi nazaridan to‘g‘ri qadriyatlar tizimini belgilaydi. Boylik, mavqe, ta’sir va hokimiyatga, shuningdek, bahra olish va rohatlarga hech qanday haqiqiy qiymat berilmaydi. Bularning hammasi o‘tkinchidir. Islom halol va qonuniy yo‘l bilan erishilgan hashamat va qulayliklardan bahramand bo‘lishni man etmaydi. Lekin bular inson hayotining maqsadi emas. Kim bulardan bahramand bo‘lishni istasa, bo‘lishi mumkin, ammo shuni esda tutishi kerakki, ularni beruvchi Allohdir. Shuning uchun inson yaxshi amallari orqali Alloh oldidagi shukronasini bildirishi lozim, chunki oxir-oqibatda qoladigan narsa aynan shudir.

This second passage of the sūrah establishes a proper value system from a faith perspective. No real value is attached to wealth, position, influence or power, nor to indulgences and comforts. All these are transitory. Islam does not prohibit enjoyment of luxuries or comforts that are obtained in a lawful and legitimate way. But these are not the goals of human life. Whoever wants to enjoy these may do so, but he should remember that it is God who provides them. A human being must, therefore, express his gratitude to God through good work, because this is what remains in the end.

Oyatning boshida Payg'ambarga (ﷺ) Parvardigoriga ibodat qilib, Uning rahmatini istab murojaat etganlar bilan birga sabr-toqat bilan qolish buyurilgan. U Zotni unutgan kishilardan yuz o'girish lozimligi aytilgan. Shundan so'ng ikki tomon haqida misol keltirilgan. Bu ikki kishi haqidagi hikoyada biri boyligi va mavqeini maqtanadigan, ikkinchisi esa Allohga sof iymon bilan ishonib, Undan barcha moddiy boyliklardan yaxshiroq narsani umid qiladi.

The passage starts with a directive to the Prophet to remain steadfast with those who turn to God for guidance and grace. He should abandon those who are oblivious of their Lord. An example is given of the two parties. This is given in a story involving two men, one boasts about his wealth and position, while the other maintains pure faith in God, hoping to receive from Him what is better than all material riches.

Bu hayotning butun mohiyatini ko‘rsatuvchi o‘xshatish bilan davom etadi. Bizga u qisqa, o‘tkinchi va haqiqiy mazmunga ega emasdek ko‘rinadi. U xuddi shamollar turli yo‘nalishlarda uchirib ketayotgan kulga o‘xshaydi. Oxirgi haqiqat esa shundaki: “Mol-mulk va bolalar — dunyo hayotining ziynatidir; ammo qoladigan narsalar, ya’ni yaxshi amallar, Rabbingiz huzurida mukofot jihatidan ancha yaxshiroq va umid jihatidan ancha afzalroqdir.” (46-oyat)

This is followed with an analogy showing the whole of life on earth. It appears to us short, fleeting, and having no real substance. It is just like ashes blown by the winds in all directions. The ultimate truth is that “Wealth and children are the adornment of the life of this world: but the things that endure, good deeds, are of far greater merit in your Lord’s sight, and a far better source of hope.” (Verse 46)

Sabr qil o'zingni ertalab va kechqurun Parvardigoriga, Uning roziligini istab, ibodat qiladiganlar bilan birga tut. Dunyo hayotining ziynatini ko'zlab, ko'zlaringni ulardan boshqa yerga burma. Qalbini Bizning zikrimizdan g'o'lik qilib qo'ygan, o'z havoyi-xohishiga ergashgan va ishi haddan oshib ketgan kishiga itoat qilma. Ayt: "Haqiqat Parvardigoringizdan keldi. Xohlagan kishi unga iymon keltirsin, xohlagan kishi esa inkor qilsin." (28-29-oyatlar)

And contain yourself in patience with those who call on their Lord morning and evening, seeking His countenance. Let not your eyes pass beyond them in quest of the beauties of the life of this world. Pay no heed to any whose heart We have left to be negligent of all remembrance of Us because he had always followed his own desires, and whose case has gone beyond all bounds. Say: ‘The truth [has now come] from your Lord. Let him who wills, believe in it, and let him who wills, reject it.’ (Verses 28-29)

Ba'zi rivoyatlarga ko'ra, bu oyatlar Quraysh sardorlaridan ba'zilari Payg'ambarga quyidagicha talab qilgan paytda nozil bo'lgan: agar u Quraysh qabilasining boshliqlari uning da'vatiga qachonlardir iymon keltiradi deb umid qilsa, kambag'al sahobalarini o'z yoniidan haydashi kerak. Shunday qilib, Bilol, Ammor, Suhayb, Xabbob va Abdulloh ibn Mas'ud kabi kishilar uning suhbatidan chetlatilishi lozim edi. Yoki hech bo'lmaganda, Payg'ambar ﷺ Quraysh badavlatlari bilan alohida uchrasha oladigan, kambag'al va muhtojlar kiritilmaydigan joy tayyorlashi kerak edi. Ular dalil qilib keltirardilar: boy kishilar ular bilan bir joyda o'tirishga to'g'ri kelsa, ularning kiyimlaridan ter hidi kelishi sababli ranjiydilar.

Some reports suggest that these verses were revealed when some of the noblemen of the Quraysh demanded that the Prophet should expel his poor Companions if he were to hope that the chiefs of the Quraysh tribe would ever come to believe in his message. Thus people like Bilāl, `Ammār, Şuhayb, Khabbāb and `Abdullāh ibn Mas`ūd would have to be expelled from his companionship. Or at least the Prophet should make special arrangements, whereby he could meet the masters of the Quraysh on their own, in a place where none of the poor and the deprived were admitted. The rich, they argued, would be irritated if they had to sit in the same place with them, because their clothing smelled of perspiration.

Shuningdek, rivoyat qilinadiki, Payg'ambar Quraysh oqsoqollarining Islomni qabul qilishlarini qattiq istardi. U hatto ular taklif qilgan tadbirlarni amalga oshirishni o'ylab ko'rdi, ammo bu yo'lda biron qadam qo'yishdan oldin, Alloh unga Uning buyrug'i bilan boshlanadigan oyatni nozil qildi: «Ertalab va kechqurun Robbilariga ibodat qilib, Uning rizosini istaydiganlar bilan birga o'zingni sabr-toqatda tut». (28-oyat) Shu tariqa U haqiqiy qadriyatlarni aniq va doimiy ravishda belgilab beradi. Ular hech qachon o'z kuchini yo'qotmaydigan mezonni o'rnatadi.

Sūra shundan keyin do‘zaxda kofirlar uchun tayyorlab qo‘yilgan narsalarni va mo‘minlar uchun tayyorlangan narsalarni tasvirlaydigan manzarani bayon etadi. Kofirlar uchun ularni qabul qilishga tayyor qilib qo‘yilgan olov bor: “Zolimlar uchun Biz olov tayyorlab qo‘yganmiz.” (29-oyat) Hamma narsa tayyor qilingan, joylashtirilgan va oldinga keltirilgan. Ularni qabul qilish uchun yangi harakat talab etilmaydi. O‘sha olovni yoqish uchun hech kim kerak emas va uning tez yonishi yoki qattiq alangalanishi uchun vaqt ham ketmaydi. Xudo O‘zi xohlagan narsani yaratish uchun, uni shunchaki istashidan boshqa hech narsaga muhtoj emas, va u mavjud bo‘ladi. Bu ifodada “tayyorlamoq” so‘zi harakat tezligini bildirish uchun ishlatilgan. Zolimlar va kofirlarni to‘g‘ridan-to‘g‘ri allaqachon tayyor turgan olovga olib borish uchun hamma narsa joyida turibdi.

The sūrah then portrays a scene of the hereafter, describing what is prepared for the unbelievers on the one hand and for the believers on the other. The unbelievers will have a fire that has been made ready to receive them: “For the wrongdoers We have prepared a fire.” (Verse 29) It is all made, set and brought forward. It does not require any new effort to receive them. No one is needed to kindle that fire, and it does not take any time to light or burn fiercely. God does not need anything to create whatever He wishes other than to actually will it, and it exists. The expression here uses the term, ‘prepare’, to indicate speed of action. Everything is put in place to take the wrongdoers and the unbelievers straight to the fire that is already prepared to receive them.

U'sha olovdir, uning katta-katta burmalari o'ziga kirganlarni o'rab olish uchun to'lqinlanib turadi. Ular u yerda mahkam qamalgan, qochish yoki qutqarilish umidi yo'q. Shuningdek, salqin havodan bahramand bo'lish yoki azobning yengillashish imkoniyati ham yo'q. Yordam so'rab yoki kuydiruvchi olovdan omon qolishni iltijo qilsalar, ularga iflos suv beriladi. Bu suv haqida sharhlovchilarning ba'zilari uning ma'nosi "erigan qo'rg'oshin" deb hisoblaydilar, boshqalari esa uni "qaynoq moy" deb ta'riflaydilar. Kimning yuzi unga yaqinlashsa, albatta, uni kuydiradi. Zolimlar uni ichishga urinsalar, tomoqlar va qorinlarga nima qiladi, deb o'ylang? "Agar suv so'rasalar, ularga erigan qo'rg'oshindek [issiq] suv beriladi, u yuzlarini kuydiradi." (29-oyat) Ular juda zarur bo'lgan ichimlik so'rayotgan paytda o'zlarini qanday dahshatli ahvolda topadilar, lekin ularda faqat Qur'on haqqoniy ravishda tasvirlagan narsa bor: "Ichimlik dahshatlidir." (29-oyat) Bundan tashqari, olov va uning to'lqinlanuvchi burmalari dam olish joyi emas: "Dam olish joyi qanchalik yomon." (29-oyat) Bu tavsifda achchiq kinoya bor. Ular olovda dam olish uchun emas, balki qilgan zulmlari uchun jazolanib yonish uchun turadilar. Lekin bu tavsif imonlilarning jannatdagi taqdiri bilan qiyoslash vazifasini ham bajaradi. Ikki chegara bir-biriga qarama-qarshi chekkalardir.

Ushbu parchadan keyin ikki kishi va ikki bog' haqida hikoya keladi. Bu hikoya dunyoviy narsalar bilan abadiy qadriyat o'rtasidagi farqni ko'rsatish uchun misol sifatida keltirilgan. Unda inson namunasining ikki turi tasvirlanadi: birinchisi bu dunyo ne'matlarida faxr izlaydi, ikkinchisi esa Alloh bilan bo'lgan munosabatidan to'liq qanoatlangan. Ikkalasi ham amaliy hayotda ko'rsatiladi. Qur'oni Karimdagi misolda ikki bog'ga ega bo'lgan birinchi kishi boylik bilan hayratga tushgan odamni tasvirlaydi. U berilgan narsalari bilan o'zini kuchli his qiladi va odamlarning hayotidagi hamma narsani boshqaruvchi Oliy Qudratni unutadi, o'z boyligini doimiy deb o'ylaydi. Bu esa unga o'z kuchi abadiy ekani hissini beradi.

This passage is followed by a story of two men and two gardens, given as an example of what is permanently valuable and what is no more than transitory. It paints two examples of human beings: the first seeks pride in the luxuries of this world, while the other is fully content with his relationship with God. Each is seen in practical life. The first who, in the Qur’ānic example, has two gardens delineates a man dazzled with riches. He feels himself powerful with what he has been given, so he forgets the Supreme Power who controls everything in people’s lives, and thinks that his wealth is permanent. This gives him a feeling that his power is everlasting.

Boshqasi esa iymon orqali o'z mavqeini va darajasini oladigan mo'min bandadir. U doim Rabbisini eslaydi va ega bo'lgan ne'matlari o'zi barcha shunday ne'matlarni beruvchi Zotning dalilidir, deb biladi. Shu sababli u, Rabbiga doim hamd aytishi va berilgan narsalari uchun Unga shukr izhor qilishi kerakligini biladi:

The other is a believer who derives his position and status through faith. He always remembers his Lord, realizing that the blessings he enjoys are in themselves evidence of the One who grants all such blessings. Hence, he knows that he should always praise his Lord and express his gratitude to Him for what he has been granted:

Ularga ikki kishining hikoyasini bayon qil: ulardan biriga Biz ikki bog' bergan edik, ularni xurmo daraxtlari bilan o'rab olgan edik va ular o'rtasiga ekin maydonini joylashtirgan edik. Ikkala bog' ham o'z hosilini berar, hech qanday jihatdan hosilsiz qolmas edi. Ularning o'rtasidan Biz bir daryo oqizgan edik. Shunday qilib, (o'sha kishi)da mo'l-ko'l meva bor edi.

Set forth to them the case of two men, to one of whom We gave two vineyards and surrounded them with date palms, and placed a field of grain in between. Each of the two gardens yielded its produce and never failed to do so in any way. In the midst of them We caused a stream to flow. And so [the man] had fruit in abundance. (Verses 32-34)

Endi sura hayotning dunyodagi butun manzarasini tasvirlaydi va biz uni o‘sha vayron bo‘lgan bog‘larga o‘xshash ekanini anglaymiz. Bu hayot o‘tkinchi xususiyatga ega bo‘lib, juda qisqa muddat davom etadi va mustahkam mohiyatga ega emas: «Ularga dunyo hayotining misolini keltir: u xuddi osmondan biz yog‘dirgan suvga o‘xshaydi, u yer o‘simliklariga singib ketadi. Vaqt o‘tishi bilan ular shamollar uchirib yuradigan quruq poyaga aylanib qoladi. Har narsaga qodir bo‘lgan zot faqat Allohdir». (45-oyat) Note: the original says "God", so per the rules "Allah" should not appear; the correct translation is: Endi sura hayotning dunyodagi butun manzarasini tasvirlaydi va biz uni o‘sha vayron bo‘lgan bog‘larga o‘xshash ekanini anglaymiz. Bu hayot o‘tkinchi xususiyatga ega bo‘lib, juda qisqa muddat davom etadi va mustahkam mohiyatga ega emas: «Ularga dunyo hayotining misolini keltir: u xuddi osmondan biz yog‘dirgan suvga o‘xshaydi, u yer o‘simliklariga singib ketadi. Vaqt o‘tishi bilan ular shamollar uchirib yuradigan quruq poyaga aylanib qoladi. Har narsaga qodir bo‘lgan zot faqat Xudodir». (45-oyat)

Now the sūrah draws another scene showing life on earth in its totality, and we realize that it is similar to those destroyed gardens. It is of a fleeting nature, lasting only a very short while and lacking solid substance: “Set forth to them a simile about the life of this world: [it is] like the water which We send down from the skies, and which is absorbed by the plants of the earth. In time they turn into dry stubble which the winds blow freely about. It is God alone who has power over all things.” (Verse 45)

Bu manzara, barcha harakati bilan, hayotning o‘tkinchiligi va qisqaligini, oxirida o‘lim borligini ichimizda kuchaytirish uchun tez-tez ko‘rsatiladi. Mana, osmondan suv quyilmoqda, lekin u oqib ketmaydi va ariqlar hosil qilmaydi. U darhol o‘simliklar tomonidan so‘rib olinadi, ammo bu o‘simliklar o‘sib ketmaydi va pishgan meva bermaydi. Hammasi yo‘q bo‘lib, shamol uchirib ketadigan quruq poyaga aylanadi. Shunday qilib, hayotning butun muddati uch qisqa jumlada tugaydi. Asl arab matnida bir bosqichdan ikkinchisiga tez o‘tishni ifodalovchi barcha shakllar ishlatilgan: suvning yerga tushishi, so‘ng uning o‘simliklar tomonidan so‘rilishi va keyin shamol tomonidan uchirilishi. Hayot qanchalik qisqa va qanchalik arzimas! Hozirgi o‘tkinchi hayotning bu manzarasini to‘liq namoyon qilgach, sura odamlar bu dunyoda katta ahamiyat beradigan qadriyatlar bilan har doim yuqori o‘rinda turadigan qadriyatlar o‘rtasida qiyoslash o‘tkazadi. Bularning barchasi ilohiy e’tiqod nuqtai nazaridan bayon etiladi: “Mol-mulk va bolalar — dunyo hayotining ziynatidir. Ammo doimiy qoladigan narsalar, ya’ni yaxshi amallar, Rabbingiz huzurida ajri jihatidan ancha afzal va umid bog‘lashga ancha yaxshiroqdir.” (46-oyat)

This scene, with all its movement, is depicted rapidly so as to enhance within us the feelings of a transitory life, one which is short and ends in death. Here we see water pouring down from the skies, but it does not run or form watercourses. It is immediately absorbed by plants, but these plants do not grow, nor do they yield ripe fruit. It is all destroyed, becoming nothing more than dry stubble, blown away by the winds. The whole duration of life is thus ended within three short sentences. The original Arabic text uses all forms that indicate rapid transition from one stage to the next: the fall of water, then its absorption by plants, and then its blowing away by the wind. How short is life, and how worthless! Having shown this scene of the present, transitory life to full effect, the sūrah makes a contrast between the values to which people attach great importance in this life and those which have the upper position at all times. All this is stated from the point of view of the divine faith: “Wealth and children are the adornment of the life of this world: but the things that endure, good deeds, are of far greater merit in your Lord’s sight, and a far better source of hope.” (Verse 46)