Surada qisqa kirishdan so‘ng g‘origa kirganlar haqida so‘z boradi. Bu surada imonning mo‘minlarga ko‘rsatadigan ta’siri tasvirlanadi: imon ularga tasalli va ichki xotirjamlik beradi. Shu sababli ular imonni barcha moddiy boylik va lazzatlardan ustun qo‘yadilar. Jamoat ichida mo‘min sifatida yashash ularga qiyin bo‘lganda, ular g‘origa panoh topadilar. U yerda ular Allohning himoyasi va g‘amxo‘rligini his qiladilar hamda Uning inoyatidan bahramand bo‘ladilar.
After its brief opening, the sūrah speaks about the people of the cave, depicting the effect faith has on believers: giving them reassurance and inner peace. Hence, they prefer it to all material riches and pleasures. When they find it hard to live as believers within their community, they seek refuge in a cave where they receive God’s care and protection and enjoy His grace.
Ashob al-Kahf haqida ko'plab rivoyatlar mavjud bo'lib, ularning hikoyasi ham shuncha xil versiyada uchraydi. Ammo biz ularning hech biriga muhtoj emasmiz; biz Qur'on ular haqida aytgan narsalar bilan cheklanamiz, chunki u haqiqiy ma'lumot beradigan yagona manbadir. Tafsir kitoblariga kirib qolgan boshqa rivoyatlar ham bo'lishi mumkin, ammo biz ularning barchasini ishonchliligi isbotlanmaganligi sababli e'tiborsiz qoldiramiz. Bu ishda biz yaxshi maslahatga tayanamiz, chunki bu sura Ashob al-Kahf haqida bahslashishni va ularning haqiqatini aniqlashda Qur'ondan boshqa manbaga murojaat qilishni taqiqlovchi buyruqni o'z ichiga oladi.
There are countless reports that speak about the sleepers in the cave, and just as many versions of their story. However, we have no use for any of these; we will confine ourselves to what the Qur’ān tells us about them as it is the only source that provides true information. There may be other reports that have found their way into books of commentary on the Qur’ān, but we will disregard all these as they lack proof of authenticity. In this we rely on good counsel, because the sūrah contains an order prohibiting all argument concerning the people of the cave and reference to any source other than the Qur’ān in trying to establish the truth about them.
Rivoyat qilinishicha, bu surada keyinroq zikr qilingan bu qissa va Zulqarnayn qissasining nozil bo‘lish sababi shuki, yahudiylar Makka ahlini Payg‘ambar ﷺ dan ular haqida, shuningdek, ruh haqida savollar so‘rashga undashgan. Yana aytiladiki, Makka ahlining o‘zi yahudiylardan Muhammad ﷺ haqiqiy Payg‘ambar ekanini sinash uchun ularga savollar tayyorlab berishlarini so‘ragan. Bu qisman yoki butunlay to‘g‘ri bo‘lishi mumkin, ayniqsa Zulqarnayn tarixini bayon qiluvchi xabar: “Sizdan Zulqarnayn haqida so‘raydilar. Ayting: Men sizga undan bir xabar aytib beraman”, deb boshlanganligi (83-oyat) sababli. Lekin G‘ordagilar haqida hech qanday savol zikr etilmagan. Bu masalani chetga qoldirib, qissani rivoyat qilinganidek, sura asosiy mavzusiga aloqador bo‘lganligi sababli, muhokama qilishga o‘tamiz.
It is reported that the reason for the revelation of this story and that of Dhu’l- Qarnayn, related later in the sūrah, is that the Jews persuaded the people of Makkah to put to the Prophet questions concerning them, and also concerning the spirit. It is also said that the people of Makkah themselves asked the Jews to prepare some questions for them to test whether Muĥammad was a true Prophet. This may be partially or totally true, especially since the account giving the history of Dhu’l- Qarnayn begins with, “They will ask you about Dhu’l-Qarnayn. Say: I will give you an account of him.’” (Verse 83) But no reference is made to any question about the people of the cave. We leave this point aside and proceed to discuss the story as it is related, since it is clearly relevant to the main theme of the sūrah.
Hikoyaning tuzilishi batafsil bayon etilishidan oldin qisqa xulosa bilan boshlanadi. U bir qator sahnalar ko'rinishida beriladi, ular orasida ba'zi bo'shliqlar qoldirilgan. Shunga qaramay, barcha qoldirilgan joylar aniq tushuniladi.
The structure of the story begins with a short summary before its narration in detail. It is shown in a series of scenes with some gaps left in between. Nevertheless, all omissions are clearly understood.
Hikoya quyidagicha boshlanadi:
The story begins as follows:
Sen o‘ylaysanmi, g‘or egalari va yozuv egalari Bizning oyatlarimiz orasida ajoyib narsa edi? O‘sha yigitlar g‘orga panoh topganlarida dedilar: «Parvardigorimiz! Bizga O‘z rahmatingni ato et va ishimizda to‘g‘ri yo‘lni bizga muhayyo qil». Shunda Biz ularning qulqlarini g‘orda bir necha yil davomida uyquga g‘arq qildik. So‘ngra ularni uyg‘otdik, toki ikki guruhdan qaysi biri ular qancha vaqt (shu holatda) qolganlarini aniqroq hisoblashini bilib olaylik.
Do you think that the people of the cave and the inscription were a wonder among Our signs? When those youths took refuge in the cave, they said: ‘Our Lord! Bestow on us Your grace, and provide for us right guidance in our affair.’ So We drew a veil over their ears in the cave, for a number of years, and then We awakened them so that We might mark out which of the two parties managed to calculate the time they had remained in that state. (Verses 9-12)
Bu hikoya asosiy yo‘nalishlari va xususiyatlarini ko‘rsatgan holda uning mazmunini umumlashtiradi. Undan shuni bilib olamizki, g‘order egalari yoshlar bo‘lishgan, ularning soni esa zikr etilmagan. Ular Allohga iymon keltirganliklari sababli, o‘z qavmlaridan ajralib yolg‘iz qolish uchun g‘orga borishgan. Shuningdek, bu yerda ko‘rsatilmagan bir necha yil davomida ular g‘orda uxlatilganliklari va shundan so‘ng uzoq uyqularidan uyg‘otilganliklari haqida ham ma’lum bo‘lamiz.
This sums up the whole story showing its main lines and features. We learn from it that the people of the cave were youths, whose number is not mentioned, and that they went to the cave to isolate themselves from their community because they believed in God. We also learn that they were made to sleep in the cave for a number of years, which is not stated here, before they were aroused from their long slumber.
Bizga ikki guruhning ular haqida bahslashayotgani aytiladi; shunda ularning qancha vaqt g‘orda qolganini kim yaxshiroq hisoblaganini aniq ko‘rsatish uchun ular uyg‘otildi. Bizga aniq aytilganki, ularning tarixi qanchalik g‘alati bo‘lmasin, u Allohning bergan mo‘jizalari va belgilari orasida alohida ajoyib emas. Aslida koinotda g‘or odamlarining tarixidan ancha ajoyibroq va mo‘jizaviyroq ko‘p narsalar bor. Surada o‘sha yigitlar “g‘or va yozuv egalari” deb ataladi. G‘or — tog‘da yoki toshloq yer ostida bo‘lgan tabiiy xona, yozuv esa, ehtimol, ularning ismlari yozilgan bitik bo‘lib, u g‘orning kirish joyiga osib qo‘yilgan bo‘lishi mumkin, ular oxir-oqibat aynan shu yerda topilgan.
We are told of two groups arguing about them, so they were awakened to make clear which of the two groups calculated their stay in the cave better. We are clearly told that, strange as their history is, it is not particularly marvellous among the miracles and signs given by God. Indeed there are numerous things that are much more marvellous and miraculous in the universe than the story of the cave people. Those youths are referred to in the sūrah as ‘the people of the cave and the inscription’. A cave is a natural chamber in a mountain or under rocky ground, while the inscription refers, most probably, to the record of their names which was, perhaps, the one hung at the entrance of the cave, where they were eventually found.
Ushbu qisqacha bayondan so‘ng, bu voqea hikoyasiga qiziqishimizni oshiradi, sura ularning ishi haqidagi hikoya haqiqatning to‘liq o‘zi ekanini bayon qilishdan boshlanadi:
After this summary which heightens our interest in the story, the sūrah begins by stating that the account about to be given is the whole truth concerning their affair:
Biz ularning hikoyasini sizga haqiqatni aytib beramiz. Ular Robbilariga iymon keltirgan yigitlar edi, shuning uchun Biz ularning hidoyatini yanada oshirdik. Ularning qalblariga jasorat berdik, shunda ular ayog'a turib shunday dedilar: «Bizning Robbimiz osmonlar va yerning Robbidir. Biz Undan boshqa hech bir ilohga ibodat qilmaymiz. Agar shunday qilsak, albatta, haddan oshgan gap aytgan bo'lamiz! Mana bu qavmimiz Undan boshqa ilohlarni o'zlariga ma'bud qilib oldilar. Holbuki, ular o'z e'tiqodlari uchun ishonchli dalil keltira olmaydilar. Allohga nisbatan yolg'on to'qigan kishidan ko'ra zoliroq kim bor?! Endi, ular va Alloh o'rniga ibodat qilayotgan narsalaridan ajralib chiqqaningizdan so'ng, g'orga panoh toping. Ehtimol, Alloh Rahmatini sizlarga yoydi va ishlaringizda sizlarga foydali yo'l-yo'riq ko'rsatadi».
We shall relate to you their story in all truth. They were young men who believed in their Lord, so We increased them in guidance. We put courage in their hearts, so that they stood up and said: ‘Our Lord is the Lord of the heavens and the earth. Never shall we call upon any deity other than Him. If we did, we should indeed have uttered an enormity! These people of ours have taken for worship deities other than Him, without being able to show any convincing proof of their beliefs. Who does more wrong than he who invents a lie about God? Hence, now that you have withdrawn from them and all that they worship instead of God, take refuge in the cave. God may well spread His grace over you and make fitting arrangements for you in your affairs.’ (Verses 13-16)
Bu birinchi sahna. Ana shu iymonli yigitlar o‘z qavmi bilan o‘z ishlarini boshqara olishlari uchun hidoyatda ziyoda qilindilar. Bu ziyoda qilingan hidoyat bilan birga: “Biz ularning qalblariga jasorat soldik”, ular o‘z munosabatlarida mustahkam, haqiqatga bo‘lgan e’tiqodlarida qat’iy, tanlagan dinlari bilan faxrlanuvchi bo‘lishlari uchun.
This is the first scene. Those believing youths were increased in guidance in order to be able to manage their affairs with their community. Along with this increased guidance, “We put courage in their hearts,” to make them solid in their attitude, firm in their belief in the truth, proud of the faith they had chosen.
Shundan so'ng bizga xabar beriladiki, ular "turib ketdilar", bu qat'iyat va sobitqadamlikni ifodalovchi harakatdir. "Ular turib dedilar: 'Bizning Rabbimiz — osmonlar va yerning Rabbidir.'" (14-oyat) Albatta, U butun koinotning Yaratuvchisi, Rabbi va Ta'minlovchisidir.
Then we are informed that “they stood up,” which signifies a movement indicating resolve and firmness. “They stood up and said: ‘Our Lord is the Lord of the heavens and the earth.” (Verse 14) He is indeed the Creator, Lord and Sustainer of the whole universe.
“Biz Unga shiriklaridan boshqa hech bir iloh’ga du’o qilmaymiz.” (14-oyat) Chunki U hech qanday sherikka ega bo‘lmagan Yagonadir. Biz shu va’dani beramiz, chunki agar boshqa birovga du’o qilganimizda, “biz haqiqatan ham katta yolg‘on gapirgan bo‘lar edik!” (14-oyat) Biz barcha to‘g‘ri chegaralardan chiqib ketgan va mutlaq adashuvda bo‘lgan bo‘lar edik.
“Never shall we call upon any deity other than Him.” (Verse 14) For He is the One without partners of any sort. We make this pledge, because if we were to call upon anyone else, “we should indeed have uttered an enormity!” (Verse 14) We would have gone beyond all proper limits and be in total error.
Ular endi o‘z xalqlaridagi hukm surayotgan ahvolga o‘tadilar va unga bo‘lgan rad javoblarini bildiradilar. Ular aniq aytadilar: xalqlarining qilayotgan ishlarining hech qanday asosi yo‘q: “Mana bu xalqimiz Undan boshqalarni ibodat uchun ilohlar qilib oldi, ammo o‘z e’tiqodlari uchun ishonarli dalil keltira olmaydilar.” (15-oyat) Haqiqatan ham, har qanday din haqiqatning mustahkam dalilига asoslanishi kerak. Faqat shunday dalil bilan u odamlarning qalbu aqlini o‘z dalillariga burishi mumkin. Bunday dalilsiz esa u sof to‘qimadir. Yanada yomoni shuki, bunday yolg‘on bevosita Allohning o‘ziga nisbatan aytiladi: “Allohga nisbatan yolg‘on to‘qigandan ko‘ra zoliroq kim bor?” (15-oyat)
They now turn to the prevailing situation among their people and express their rejection of it. They are clear that what their people do has no foundation whatsoever: “These people of ours have taken for worship deities other than Him, without being able to show any convincing proof of their beliefs.” (Verse 15) Indeed any faith should be founded on solid evidence of the truth. Only with such evidence can it have its say to turn people’s hearts and minds to its argument. Without such proof, it is utter fabrication. What is worse is that such falsehood is asserted in relation to God Himself: “Who does more wrong than he who invents a lie about God?” (Verse 15)
Shu paytgacha yigitlarning munosabati ochiq, aniq va to'g'ri ko'rinadi. Ular dinni qabul qilishda qat'iy bo'lib, hech qanday ikkilanish bildirmaydilar. Darhaqiqat, ular jismonan va aqlan kuchli, imonda kuchli va o'z qavmlari yurgan yo'lni rad etishda ham mustahkam ekanlari ko'rsatiladi.
Up to this point the attitude of the youths appears to be clear, open and straightforward. They are resolute in their adoption of the faith, betraying no hesitation whatsoever. Indeed they are shown to be very strong physically and mentally, and strong in their faith and in their rejection of the way followed by their community.
Bu yerda ular ikki keskin farqli hayot tarzi haqida gapirmoqdalar. Ikki tomon o'rtasida hech qanday kelishuv nuqtasi bo'lishi mumkin emas va bu yosh mo'minlarning o'z jamoalari hayotida ishtirok etishi ham mumkin emas. Ular o'z imonlarini himoya qilish uchun qochishdan boshqa ilojsiz edilar. Ular o'z jamoalariga haqiqiy imonni taqdim etib, uni qabul qilishga da'vat qila oladigan payg'ambarlar emas. Ular shunchaki, nurli bo'lmagan, imonsiz muhitdan to'g'ri yo'lni ajrata olgan bir guruh yoshlardir.
Here they are talking about two vastly different ways of life. There can be no meeting point between the two, and there can be no participation by these young believers in the life of their community. They had no choice but to flee in order to protect their faith. They are not prophets able to present to their community the true faith, calling on them to accept it. They are simply a group of young people who have been able to discern the right path out of a bleak, unbelieving environment.
Agar ular o'z imonlarini ommaga e'lon qilib chiqqanlarida, unga bo'lgan bosimga dosh bera olmasliklari, uni tark etishga majbur bo'lishlari ehtimoli katta edi. Ular, shuningdek, o'zlarini xalq bilan kelishgandek ko'rsatib, Xudoga yashirincha ibodat qilib, ikkiyuzlamachilik va yashirinishga ham o'ta olmas edilar. Bundan tashqari, ko'rinishidan, ularning sirlari, eng ehtimol, fosh bo'lib qolgan edi. Shu sababli ular Xudoning himoyasi va yordamini so'rab, qochishdan boshqa iloj topa olmadilar.
Should they have stood up in public to declare their faith, they might well not have been able to withstand the pressure on them to abandon it. Nor could they resort to pretence and avoidance, appearing to concur with their people while worshipping God in secret. Furthermore, it appears that, most probably, their secret was found out. Hence they had no option but to flee, seeking God’s protection and support.
Ular o‘z jamiyatlari taklif qilayotgan barcha jozibalardan ko‘ra g‘ordagi hayotni afzal ko‘rdilar.
They preferred life in the cave to all the attractions that their society offered.