“Qachonki ulardan biriga o‘lim yetib kelganda, u aytadi: «Parvardigorim! Meni qaytaringlar, toki o‘zim tark etgan narsalarda solih amal qilay».” (99-100-oyatlar) Bu o‘lim yaqinlashgan holatning manzarasi bo‘lib, inson o‘zining o‘lishi yaqinligiga ishonch hosil qiladi. Shu paytda u hayotga qaytarilishini so‘raydi, toki birinchi marta qilishi kerak bo‘lgan ishlarni qilish uchun ikkinchi imkoniyatga ega bo‘lsin. U ortida qoldirgan oila va mol-mulki bilan bog‘liq ishlarni tuzatmoqchi bo‘ladi. Bu go‘yo hozirgi paytda, hamma guvohligida sodir bo‘layotgandek tasvirlanadi. Lekin bu iltijo juda kech bo‘ladi. Shuning uchun javob ushbu shaxsga berilmaydi. U hamma tushunishi uchun e’lon qilinadi: «Yo‘q, bu shunchaki uning aytayotgan so‘zidir». (100-oyat)
“When death approaches any of them, he says: My Lord! Let me return [to life], so that I may act righteously in whatever I have failed to do.” (Verses 99-100) This is the scene of approaching death, when the person is certain that he is about to die. At this moment, he appeals for a return to life so as to have a second chance to do what he should have done in the first place. He wants to set things right with regard to the family and assets he is leaving behind. This is shown as if it is happening at the present moment, witnessed by all. But the appeal is made too late. Hence, the answer is not given to the person concerned. It is declared for all to understand. “By no means! It is but a word he says.” (Verse 100)
Bu faqat bir so‘z bo‘lib, unda deyarli hech qanday ahamiyat yo‘q yoki umuman yo‘q. U e’tiborga loyiq emas. Darhaqiqat, so‘zlovchi hech qanday e’tiborga sazovor emas. U samimiylikni ifodalamaydi; aksincha, oldinda turgan katta qiyinchilikni anglashning boshlanishidan kelib chiqqan. U so‘zlovchining o‘zini qattiq bosim ostida his qilayotganini ifodalaydi, ammo uning asosi yo‘q va hech qanday e’tiqodga tayanmaydi.
It is only a word that carries little or no significance. It does not deserve to be considered. Indeed the speaker does not merit any attention. It does not express any sincerity; rather, it is prompted by the dawning awareness of the great difficulty ahead. It expresses the great stress the speaker finds himself under, but it has no basis in conviction.
Shunday qilib, o‘lim oldidagi so‘zlovchining tasviri tugaydi. To‘satdan u bilan dunyo o‘rtasida to‘siqlar ko‘tariladi. Ish hal qilindi, aloqalar uzildi, eshiklar yopildi va parda tushirildi: “Ularning orqasida esa, hammasi tirildiriladigan kunga qadar, to‘siq bor.” (100-oyat) Ular na bu hayot ahliga, na oxirat ahliga mansub. Ular, hammasi qayta tirilgunga qadar davom etadigan, oraliq holatdadirlar.
Thus ends the image of the speaker at the point of death. Suddenly, barriers are raised between him and the rest of the world. The matter is settled, contacts are severed, doors closed and the curtain dropped: “Behind them there stands a barrier till the day when all will be raised from the dead.” (Verse 100) They neither belong to the people of this life, nor to those of the hereafter. They are in the stage in between, which will continue until all are resurrected.
Sura endi o'sha kun haqida so'zlaydi va o'sha paytda sodir bo'ladigan voqeani tasvirlab, uni hammaning ko'z o'ngida namoyon qiladi. "Sur chalinganda, o'sha kuni ular o'rtasida qarindoshlik aloqalari bo'lmaydi va ular bir-birlaridan so'ramaydilar ham." (101-oyat) Barcha aloqalar uziladi va bu hayotda odamlar rioya qiladigan barcha qadriyatlar endi hech qanday ahamiyatga ega bo'lmaydi. Demak, o'sha kuni "qarindoshlik aloqalari bo'lmaydi". Dahshatli muhit ularning hammasini jim qilib qo'yadi: hech kim bir og'iz so'z aytmaydi, boshqalar haqida so'rashga esa gap ham yo'q.
The sūrah now speaks about that day, giving an image of what happens then and raising it for all to see. “Then, when the Trumpet is sounded, there will be no ties of kinship between them on that day, nor will they ask about one another.” (Verse 101) All bonds come to an end, and all values people observe in this life are no longer of any consequence. ‘There will be no ties of kinship’ then. The awesome atmosphere makes them all silent, with no one uttering as much as a word, let alone enquiring about others.
Amallar va harakatlarni tortish va o‘lchash jarayoni tez amalga oshishi ko‘rsatiladi: “Kimning (yaxshi amallari) tarozisi og‘ir kelsa, ana o‘sha najot topguvchilardir. Kimning tarozisi yengil kelsa, ana o‘shalar o‘z jonlarini ziyonga uchratgan kishilardir. Ular doimiy jahannamda qoladilar. Olov ularning yuzlarini kuydiradi va ular u yerda tishlarini g‘ijirlatib qiyofalari o‘zgargan holda qoladilar.” (102-104-oyatlar)
Bu jarayon Qur’onning odatiy uslubiga ko‘ra, harakat va jonlanish bilan to‘ldirilgan moddiy tasvir orqali ko‘rsatilgan. Shu sababli biz o‘sha mushriklarning olov bilan kuyishini, yuz ranglarining o‘zgarib, qorayib, g‘amgin qiyofaga kirishini tasavvur qilib qo‘rqamiz. Bu og‘riqni deyarli his qildiradigan dahshatli manzaradir.
The process of reckoning and weighing up deeds and actions is shown to proceed with speed: “Those whose weight [of good deeds] is heavy in the scales will be successful; but those whose weight is light will have lost their souls and will abide in hell. The fire will scorch their faces, and therein they will look gloomy.” (Verses 102-104) This process is shown in a material image, with action and movement taking place, in the standard pattern the Qur’ān employs. Hence we dread the scene of those idolaters being scorched by the fire, their faces changing colour, darkening and looking full of gloom. It is a terrible image that almost transmits pain.
Yengil tortganlar hamma narsasini, shu jumladan o‘zini ham yo‘qotgan. Inson o‘zini yo‘qotganda, boshqa nimaga ega bo‘la oladi? Unga nima qoladi? U o‘z mavjudligini ma’noli qiladigan yoki unga shaxsiyat beradigan narsani yo‘qotgan bo‘ladi.
Those with light weight have lost everything, including themselves. When a man loses himself, what else can he own? What is left for him? He has lost the very thing that makes his existence meaningful, or that gives him personality.
Shu nuqtada surah uslubi o‘zgaradi. Hozirgacha u xabar berish shaklidan foydalanib kelgan edi.
At this point the sūrah changes style. So far, it has employed a reporting format.
U bu endi ularning o'zlariga to'g'ridan-to'g'ri murojaat qilmoqda, go'yo ular bilan gaplashayotgandek. Bu jismoniy azob — qanchalik dahshatli bo'lmasin — ularga hozir sochilayotgan xo'rlik oldida ancha yengilroq tuyuladi. Bu murojaat xuddi shu lahzada sodir bo'layotgandek bayon qilinadi va uzoq suhbatni boshlab beradi: "Mening oyatlarim sizlarga o'qib eshittirilmadimi, siz esa ularni yolg'on deb bilmadingizmi?" (105-oyat) Bu savolni eshitgach, ular o'zlariga so'z berilgan va uzr so'rash mumkin, deb o'ylaydilar. Ular o'z gunohlarini tan olsalar, iltijolari qabul qilinishi mumkin, deb hisoblaydilar: "Ular javob beradilar: "Ey Rabbimiz! Bizni baxtsizligimiz qamrab oldi va shu sababli adashib ketdik. Ey Rabbimiz, bizni bu [azobdan] chiqar. Agar yana qaytsak, haqiqatan ham zolimlardan bo'lamiz"." (106–107-oyatlar)
Now it makes a direct address, speaking to the people themselves. This makes the physical punishment, terrible as it certainly is, much less painful than the humiliation that is now poured on them. This address is stated as if it were taking place at that very moment, starting a long dialogue: “Were not My revelations read out to you, and did you not consider them as lies?” (Verse 105) When they hear this question they imagine that they are allowed to speak and make a plea. They think that perhaps if they admit their guilt, their plea might be accepted: “They will reply: Our Lord! Our misfortune has overwhelmed us, and so we went astray. Our Lord. Bring us out of this [suffering]. If ever We relapse, then we shall be wrongdoers indeed.” (Verses 106-107)
Ularning gunohlarini tan olishlari ularning qattiq ichki azoblarini ko'rsatadi. Haqiqatan ham ular baxtsizdirlar. Ammo ular o'zlariga ruxsat etilgan chegaradan oshib ketdilar. Bu chegaralardan o'tish — ular bilan bevosita Allohdan boshqa hech kim emas, balki Xudo gaplashganda — odobsizlikdir. Ularga faqat o'zlariga berilgan savolga javob berishga ruxsat etilgan. Darhaqiqat, bu savol, ehtimol, faqat tanbeh tariqasida berilgan bo'lib, unga javob berish talab etilmaydi. Shu sababli ular qattiq tanbeh qilinadilar:
Their admission of guilt tells of the bitter feelings they experience. They are indeed miserable. But they have exceeded the limits they are allowed. To go beyond these is to be impolite when they are addressed by none other than God. They are only permitted to answer the question put to them. Indeed the question is perhaps made only by way of rebuke, and it requires no answer. Hence they are strongly censured:
U'ndan (Alloh) aytadi: «Xo'rlikka tushgan holingizda yo'qoling va Mendan shafoat so'ramang!» (108-oyat)
“He will say: Away with you into this ignominy! And do not plead with Me.” (Verse 108)
Ularga jim turish va sukut saqlash buyuriladi, xuddi xorlikka mahkum etilgan odamlarga munosib bo'lganidek.
They are told to shut up and remain silent as only befits people held in ignominy.
Albatta, ular o'zlari loyiq bo'lgan barcha jazoga va ularga tatigan azob-uqubatga loyiqdirlar.
Indeed they deserve all the punishment and the misery they are made to suffer.
Mening bandalarimdan shunday deganlar bor edi: “Ey Rabbimiz! Biz Senga iymon keltirdik. Bizni mag‘firat qil va bizga rahm qil, Sen rahm qiluvchilarning eng yaxshisisan”. Lekin siz ularni masxara qilish nishoniga aylantirdingiz, hatto ular sababli Mening zikrimni unutib yubordingiz; va ularni kulishda davom etdingiz.(109-110-oyatlar)
Among My servants there were those who said: ‘Our Lord. We believe in You. Forgive us and have mercy on us; for You are the best of those who show mercy’ But you made them the target of your derision to the point where it made you forget all remembrance of Me; and you went on laughing at them. (Verses 109-110)
Ularning sodir etgan jinoyati faqat kufr keltirib, imonni rad etganlari va buni shaxsiy masalaga aylantirganlari bilan cheklanmaydi; bu o'zi ham og'ir gunoh. Ular bundan ham ileri ketib, o'zlarining ahmoqona dag'alligini mo''minlarga, ya'ni Allohdan rahmat va mag'firat so'raydigan kishilarga masxara qilishgacha olib borishdi. Ularni shu qadar tez-tez masxara qilishdiki, bu masxara ularning asosiy mashg'ulotiga aylandi, natijada ular Allohni eslash va Uni ulug'lashdan, hamda Ollohning imonga yo'naltirish uchun dunyoga joylagan ko'plab belgilari ustida fikr yuritishdan to'xtab qolishdi. Endi ularni o'zlarining holatini masxara qilgan kishilarning holati bilan solishtirib ko'rishga chaqirilmoqda.
The crime they perpetrated was not merely that they disbelieved and made their rejection of the faith a personal matter, which is in itself a grave offence. They went much further by allowing their stupid impudence to go as far as ridiculing the believers who pray to God for mercy and forgiveness. They derided them so often that such derision became their main preoccupation, stopping them from remembering God and glorifying Him, and from reflecting on the numerous signs God has placed in the world pointing them in the direction of faith. They are now called upon to compare their own station with that of the people they ridiculed.
"Bugun Men ularning sabr-toqatlari uchun ularni mukofotladim. Albatta, aynan ular muvaffaqiyatga erishganlardir." (111-oyat)
“Today I have rewarded them for their patience in adversity. Indeed it is they who have achieved triumph.” (Verse 111)
Yangi bosqich so'roq bilan boshlanadi, bu qattiq va xo'rlovchi javob hamda unga olib kelgan sabablardan keyin davom etadi: "U zot so'raydi: Yer yuzida necha yil yashadingiz?" (112-oyat)
A new phase of interrogation follows this stern, humiliating reply and the reasons that led to it: “And He will ask: How many years have you spent on earth?” (Verse 112)
Albatta, Xudo bu savolning javobini yaxshi biladi, ammo bu savol ularga yerdagi hayotning arzimasligini ta’kidlash va uning muddati qisqaligini ko‘rsatish uchun beriladi. Holbuki ular abadiy oxirat hayotini yer yuzidagi hayotlarining bir bo‘lagiga sotib yubordilar. Endi esa o‘sha hayot ularga mutlaqo ahamiyatsiz bo‘lib tuyuladi. Umidsizliklari tufayli ular sabrsizlanadi va na o‘sha hayot, na uning yillari haqida o‘ylashga qurbi yetadi: “Ular javob beradilar: biz u yerda bir kun yoki bir kunning bir qismicha turdik; ammo hisob-kitob qiladiganlardan so‘ra”. (113-oyat) Ularning javobidan qayg‘u, alam va umidsizlik ko‘zga tashlanib turadi.
God certainly knows the answer, but the question is put to them to emphasize the triviality of life on earth and to stress the shortness of its duration. Yet they bartered the eternal life of the hereafter for their portion of life on earth. Now they feel that it was totally insignificant. In their despair they are impatient, and cannot bother about that life or its number of years: “They will answer: We have spent there a day, or part of a day; but ask those who keep count.” (Verse 113) Stress, grief and despair ooze from their reply.
Ularga shunday javob beriladi: ularning yer yuzidagi hayoti oldinda kutayotgan narsa bilan solishtirganda juda qisqadir, faqat ular to‘g‘ri o‘lchovga ega bo‘lishlari kerak. {U aytadi: “Agar bilganingizda edi, siz (dunyoda) faqat oz turgan edingiz.”} (114-oyat). Yana ular oxirat hayotini inkor etganliklari uchun qattiq tanbeh qilinadi. Bu bilan birga, qayta tirilishning maqsadi haqida qisqacha bayon beriladi. Bu maqsad birinchi yaratilishdan beri aniq bayon etilgan: {Siz Bizni behuda o‘yin uchun yaratdik, Bizga qaytarilmaysiz deb o‘ylaganmisiz?} (115-oyat).
They are given an answer that tells them that their life on earth is very short compared to what awaits them. They only need to have the right measure. “He will say: Brief indeed was your sojourn, if you but knew it.” (Verse 114) Again they are strongly rebuked for denying the life to come. This is coupled with an outline of the purpose behind resurrection. This purpose has been clearly stated ever since the first creation: “Did you think that We created you in mere idle play, and that to Us you would not have to return?” (Verse 115)
Darhaqiqat, qiyomatning maqsadi, yaʼni hikmati, yaratilishning hikmatining bir qismidir. Hammasi aniq o‘lchangan va puxta loyihalangan.
Indeed the purpose, or rather the wisdom behind resurrection is part of the wisdom behind creation. It is all well measured and accurately designed.
Qiyomat — bu yaratilish siklini o‘z kamoliga yetkazuvchi bosqichdan boshqa narsa emas.
Resurrection is no more than a stage that brings the cycle of creation to its fullness.
Faqat ko'r bo'lib, Xudoning maqsadini o'ylashni istamaydigan kishilargina, u koinotimizning hamma yerida aniq namoyon bo'lib turganini ko'rmaydi.
Only those who remain blind, unwilling to reflect on God’s purpose which is clearly evident everywhere in the universe around us, will not see it.