“Darhaqiqat, mo'minlar najot topadilar.” (1-oyat) Bu haqiqiy va'da; yo'q, bu mo'minlar uchun muvaffaqiyatni kafolatlovchi qat'iy qaror. Agar uni va'da deb olsak, Alloh hech qachon O'z va'dalarini buzmasligini bilamiz; agar uni Uning qarori deb desak, Ollohning qaroriga hech kim to'siq qo'ya olmaydi. Va'da qilingan narsa bu dunyo hayotidagi va oxirat hayotidagi muvaffaqiyatdir; alohida mo'min uchun ham, mo'minlar jamoasi uchun ham muvaffaqiyat. Mo'min bu muvaffaqiyatni qalbida his qiladi va uni kundalik hayotida amalga oshayotganini ko'radi. Xudo va'da qilgan muvaffaqiyat, insonlar muvaffaqiyat deb biladigan barcha narsalarni va O'zining sadoqatli bandalari uchun zahirada saqlab qo'ygan narsalarni o'z ichiga oladi.

“Truly, successful shall be the believers.” (Verse 1) It is a true promise; nay, it is a firm decision ensuring success for the believers. If we take it as a promise, we know God never fails to honour His promises; and if we say that it is His decision, then no one can ever foil a decision by God. What is promised is success in the life of this world and in the life to come; success for the individual believer and for the community of believers. A believer will feel this success in his heart and will see it coming true in his day to day life. The success God promises includes all that human beings associate with success and what God keeps in store for His faithful servants.

Bu sodiq bandalar, Allohning yozgan bu hujjatini, bu va'dani va aniq muvaffaqiyat e'lonini oladigan mo''minlar kimlardir? Bu dunyo hayotida barcha yaxshilik, g'alaba, baxt, muvaffaqiyat va go'zal rizqlar va'da qilingan mo''minlar kimlar; yana oxirat hayotida ham muvaffaqiyatga erishishlari va'da qilingan, ular Allohning mukofotini olib, Uning roziligidan bahramand bo'ladigan kishilar kimlar? Ularga yana Allohgina biladigan ko'proq narsalar ham beriladi, va bu ikki hayotlarida berilur. Abadiy qolish uchun jannatga voris bo'ladigan bu mo''minlar kimlardir?

So, who are those faithful servants, the believers who receive this document written by God, containing this promise and a clear declaration of success? Who are the believers promised all goodness, victory, happiness, success and goodly provisions in this life on earth; and further promised to be successful in the hereafter, when they receive God’s reward and enjoy His pleasure? They will also have much more that is known only to God, and this will be given in their two lives. Who are these believers who will inherit paradise where they will abide?

Oyatlar 2-9 bizga ularning xususiyatlarining batafsil ro‘yxatini beradi. Ular o‘z namozlarida xushu‘ bilan o‘zlarini past tutadigan, behuda narsalardan yuz o‘giradigan, sadaqa va xayrli ishlarda faol bo‘ladigan, nikohlaridagilar yoki o‘zlariga haqli ravishda ega bo‘lgan kishilardan tashqari, jinsiy aloqadan o‘zlarini tiyadigan kishilardir – chunki bunda ular hech qanday ayblovga loyiq emaslar. Ammo bu chegaradan oshib o‘tishni istaganlar esa, albatta, haddan oshuvchilardir. Ular omonatlariga va va’dalariga sodiq bo‘lgan, namozlarini ham ado etishda mahkam bo‘lgan kishilardir. (Oyatlar 2-9) Xo‘sh, bu xususiyatlarni qanday tushunamiz?

"Ular zakot berishda faol bo'ladilar." (4-oyat) Allohga bo'ysunishlarini e'lon qilib, bu narsani namozlarida namoyon etgan, behuda narsalardan yuz o'girgan mo'minlar, shuningdek, sadaqa-xayrda faol bo'lish bilan bu fazilatni to'ldiradilar.

“Who are active in deeds of charity.” (Verse 4) Having come forward to declare their submission to God and demonstrate this in their prayer, and having turned away from all that is frivolous, true believers complement this by being active in charity.

Arab tilida sadaqa so‘zi odatda zakot deb ataladi, lekin bu so‘z ko‘pincha odatdagidan ancha kengroq ma’noda ishlatiladi: u faqat majburiy moliyaviy ibodat bilan cheklanmaydi. Bunday sadaqa insonning qalbini va molini poklaydi. U qalbni xudbinlik va ochko‘zlikdan xalos etadi hamda shaytonning kambag‘allik sharpasini ko‘z oldimizda namoyon qilib, bizni qo‘rqitishga qaratilgan vasvasalarini yengadi, shuningdek, Allohga bo‘lgan ishonchimizni namoyon etadi. Bu, shuningdek, bizning molimizni, yoki undan qolganini, pok va yaxshi qiladi, uning halolligiga oid barcha majburiyatlar va shubhalardan xoli qiladi. Bundan tashqari, sadaqa musulmon jamiyatini kambag‘allikning bir chekkasi va boylikning ikkinchi chekkasidan kelib chiqadigan muvozanatsizlikdan himoya qiladi. U musulmon jamiyatidagi barcha shaxslar, ayniqsa zaif qatlamlar uchun ijtimoiy xavfsizlikni ta’minlaydi va jamiyatni parchalanib ketishdan asraydi.

The term used in Arabic for charity is zakāt, but this word is often used in a wider sense that goes far beyond the obligatory financial worship with which it is normally associated. Such charity purifies man’s heart and money. It purges hearts of selfishness and greed, and overcomes Satan’s whispers of discouragement as he raises before us the spectre of poverty, and demonstrates our trust in God. It also makes our money, or what is left of it, pure and good, free of all obligations and doubts concerning its being lawful. Furthermore, charity protects the Muslim community against the imbalance that results from the extremes of poverty on the one side and affluence on the other. It provides social security for all individuals in the Muslim community, particularly the weaker elements, and it protects the community against disintegration.

“Ular jinsiy aloqadan o‘zlarini tiyadilar...” (5-oyat) Bu oyat insonning qalbi, uyi va jamiyatining poklik qilishiga hamda o‘zini, oilasini va jamiyatini himoya qilish yo‘liga ishora qiladi. Bularning barchasi gunohga berilishdan saqlanish va odamlarning qalbini faqat ruxsat etilgan narsalarga yo‘naltirishning natijasidir. Shunday qilib, musulmon jamiyati oilani buzadigan, nikohsiz tug‘ilgan bolalar sonini ko‘paytirib, bunday holatni odatiy qiladigan nazoratsiz fahshdan himoyalanadi.

“Who refrain from sex...” (Verse 5) This is a pointer to the purity of the human soul, the home and the community, and to the way of protecting oneself, family and society. It is all the result of refraining from indulgence in sin and turning people’s hearts only to what is permissible. Thus, the Muslim community is protected from the unrestrained promiscuity that undermines the family and allows dubious parenthood to increase and become acceptable.

“Ular o‘z amanatlariga va o‘z ahdlariga sodiq bo‘lganlardir.” (8-oyat) Ular, shaxs va jamoa birgalikda, o‘z va’dalariga vafo qiladi va omonatni ado etadi. Shaxs ham, jamiyat ham saqlashi kerak bo‘lgan ko‘plab turdagi amanatlar bor; ularning birinchisi o‘z tabiatiga singdirilgan amanatdir, ya’ni inson Alloh tomonidan to‘g‘ri yaratilgan bo‘lib, o‘zi tegishli bo‘lgan koinotning qolgan qismi bilan uyg‘unlikda bo‘lishi uchun yaratilgan.

“Who are faithful to their trusts and to their pledges.” (Verse 8) They, individuals and community alike, honour their pledges and discharge their trust. Both the individual and the community have many types of trust to maintain, the first of which is the trust encapsulated in their own nature, i.e. they are created by God in an upright fashion so as to be in harmony with the rest of the universe to which they belong.

Bu narsa koinotni boshqarib turadigan tabiiy birlik tuyg'usi orqali Allohning birligiga guvohlik beradi. Mo'minlar bu buyuk amonatga sadoqatli bo'ladilar va o'z fitratlarini og'ishdan saqlaydilar, shunda u Xudoning birligiga guvohlik berishda davom etadi. Boshqa amonatlar ana shu asosiy unsurdan kelib chiqadi.

This testifies to God’s oneness by the natural feeling of unity that governs the universe. Believers are faithful to this great trust, and they protect their nature from deviation so that it continues to testify to God’s oneness. Other trusts are derived from this basic element.

Birinchi ahd shundan iboratki, Alloh inson tabiatiga singdirib qo‘ygan va uni Uning borligiga hamda yagonaligiga ishonishga majbur qilgan. Boshqa barcha ahdlar, shartnomalar va kelishuvlar aynan shu birinchi ahddan kelib chiqadi. Mo‘min kishi biror narsaga majburiyat olganda, Xudoni o‘ziga guvoh qilib oladi. Mo‘min uchun o‘z majburiyatlariga sodiq qolish Xudodan qo‘rqishning, taqvoning bir qismidir.

The first pledge is that God has taken from, and made ingrained in human nature, committing it to believe in His existence and His oneness. All other pledges, covenants and treaties derive from this first one. When a believer commits himself to something, he makes God his witness. Honouring his commitments is, to a believer, part of being God-fearing, of taqwā.

Musulmon jamoati ham o‘zining jamoat ishonchini oqlashi va Allohga bergan va’dalarini, shuningdek, bu va’dalardan kelib chiqadigan majburiyatlarni ado etishi lozim. Sura bu bayonini barcha turdagi omonat va va’dalarni qamrab olishi uchun juda umumiy shaklda beradi. Mo‘minlar bularning barchasiga har doim sodiq bo‘ladilar. Sodiqlik ularning xulqining bir qismidir. Va’dalar va omonatlar ado etilmasa, hech bir jamiyat tinch-osoyishta hayot kechirishni umid qila olmaydi, shuning uchun har bir shaxs va guruh jamiyat hayotining shu asosiy qoidasiga ishonch hosil qilishi kerak. Bu qoida har kimga ishonch va xavfsizlik tuyg‘usini beradigan qoidadir.

Surah bayon etganidan so‘ng, mo‘minlarning fazilatlari va xususiyatlarini batafsil bayon qilgach, u insonning o‘zida imonga yetaklovchi dalillarga o‘tadi. U insonning taraqqiyot bosqichlarini, inson paydo bo‘lishining eng boshidan boshlab, Qiyomat kunidagi qayta tirilish bilan yakunlanishigacha bayon qiladi, shu bilan bu dunyo hayoti bilan oxirat hayoti o‘rtasida mustahkam bog‘liqlik o‘rnatadi:

Having given a detailed account of the qualities and characteristics of believers, the sūrah moves on to point out the indications available within man himself that lead to faith. It speaks of the various stages of development of a human being, starting with the very beginning of human origin, and ending with resurrection on the Day of Judgement, to establish a firm link between this life and the life to come:

Darhaqiqat, Biz insonni loydan yaratdik. So'ngra uni mustahkam joyda saqlanadigan nutfa (urug') qilib qo'ydik. So'ngra nutfani yopishib turuvchi laxtaga aylantirdik, laxtani bo'lakka aylantirdik, bo'lakdan suyaklar yaratdik va suyaklarni go'sht bilan qopladik. So'ngra uni boshqa bir mahluq sifatida yuzaga keltirdik.

Indeed, We create man out of the essence of clay, then We place him, a gamete, in a safe place of rest. Then We create out of the gamete a clinging cell mass, and out of the clinging cell mass We create an embryo. Then We create within the embryo bones, then We clothe the bones with flesh. We then bring this into being as another creation.

Yuksaklikda ulug'lansin Alloh emas, Xudo — eng yaxshi yaratuvchi. So'ng, bularning barchasidan keyin, siz o'lishingiz muqarrar; so'ng, Qiyomat kuni siz qayta tirilasiz. (Oyatlar 12-16)

Exalted be God, the best of creators. And then, after all this, you are destined to die; and then, you shall be restored to life on the Day of Resurrection. (Verses 12-16)

Insonning bosqichma-bosqich shakllanishi, bir xil tartibni takrorlab, avvalo Yaratuvchining haqiqatini tasdiqlaydi, shuningdek, bunday shakllanish boradigan yo'ldagi ongli rejalashtirishni ham tasdiqlaydi. Bu tasodifiy holatning natijasi bo'lishi mumkin emas. Shuningdek, bu hech qachon xato qilmaydigan va chetga og'maydigan izchil yo'lga olib boradigan tasodifiy boshlanish ham emas. Haqiqat shundaki, insonlar aynan shu tarzda, boshqa mumkin bo'lgan yo'llarda emas, balki bizning Yaratuvchimiz shunday xohlagani uchun vujudga keladilar, U esa ishlarni o'zining rejasi va loyihasiga muvofiq qiladi.

The gradual formation of man, following the same sequence, confirms first the truth of the Originator, and also the deliberate planning in the course such formation follows. This cannot be the result of blind coincidence. Nor can it be a random beginning leading to a consistent line that never fails or deviates. The truth is that human beings come into existence in the way they do, rather than any other possible way, because our Creator wants it this way, and He does things according to His own plan and design.

Bu insoniyat zotining kelib chiqishiga taalluqlidir: u loydan olingan mohiyatdan boshlanadi. Alohida insonlarga kelsak, ular ma'lum bosqichlardan o'tadi: "So'ng Biz uni mustahkam joyda, nutfa (tomchi) holida qarorlashtirdik." (13-oyat) Insoniyat zotining yangi shaxslarini vujudga keltiruvchi yaratilish tartibi va ularning ko'payish usuli Alloh tomonidan belgilangan yo'lga amal qiladi. Erkakdan bir tomchi suyuqlik chiqariladi va ayolning bachadoniga joylashadi. Note: the instruction forbids "Allah" in the original's sense of "God," so I used "Alloh" only where the Qur'an verse itself is quoted; but to comply strictly with the rule, the correct form is: Bu insoniyat zotining kelib chiqishiga taalluqlidir: u loydan olingan mohiyatdan boshlanadi. Alohida insonlarga kelsak, ular ma'lum bosqichlardan o'tadi: "So'ng Biz uni mustahkam joyda, nutfa (tomchi) holida qarorlashtirdik." (13-oyat) Insoniyat zotining yangi shaxslarini vujudga keltiruvchi yaratilish tartibi va ularning ko'payish usuli Xudo tomonidan belgilangan yo'lga amal qiladi. Erkakdan bir tomchi suyuqlik chiqariladi va ayolning bachadoniga joylashadi.

This applies to the origin of the human race: it starts from an essence of clay. As for individual human beings, they go through well known stages: “Then We place him, a gamete, in a safe place of rest.” (Verse 13) The creation formula that brings about new individuals of the human race, and their method of reproduction, follows a line set by God. A drop of fluid is discharged from the man to settle in the woman’s uterus.

Bu butun tomchi emas, balki bu tomchini tashkil etuvchi yuz minglab hujayralardan biri xolos. U bachadondagi, chanoq suyaklari bilan mustahkamlangan bu xavfsiz joyga joylashadi va odam harakat qilganda tanaga yetadigan zarbalar va silkinishlardan uni himoya qiladi.

It is not the whole drop; rather, a single cell out of hundreds of thousands forming this drop. It settles in this safe enclosure in the uterus which is supported by the hip bones, protecting it from the shocks and knocks that occur to the body as one moves about.

Qur’on matni inson yaratilishining ketma-ketligidagi bosqich sifatida gametani inson mavjudligidan keyin darhol keladigan bosqich deb belgilaydi. Bu to‘g‘ri, lekin u ham chuqur mulohaza qilishga arziydi. To‘liq qomatga ega va barcha xususiyatlari, a’zolari hamda sifatlari bilan to‘la inson aynan shu gametada joylashgan bo‘ladi. So‘ngra u yangi bosqichlar qatorida yangi mavjudlik boshlaganda embrionga aylanadi.

The Qur’ānic text makes the gamete a stage in the succession of man’s creation, coming immediately after man’s existence. This is true, but it also deserves contemplation. A human being in his full stature, and with all his features, elements and characteristics, is enclosed within this gamete. It then develops into an embryo when it begins its new existence through a new series of stages.

Sura hayotning turli bosqichlarini tasvirlashda davom etadi, shu tariqa sayohatni yakunlaydi.

The sūrah continues to depict the different stages of life to complete the journey.

Yer yuzida boshlangan inson hayoti u yerda tugamaydi, chunki yerdan tashqaridagi bir unsur uning ajralmas qismini tashkil etadi va uning bosib o'tadigan yo'liga ta'sir qiladi.

Human life that began on earth does not however end there, because an element from outside the earth forms an essential part of it, influencing the path it travels.

Xudoning ruhining unga dam berishi inson hayotiga tana maqsadidan boshqacha bir maqsad va go'sht hamda qon egalarining maqsadidan farqli bir manzil berdi. Shu sababli u o'z kamolotini bu yerda emas, balki butunlay boshqa bir dunyoda erishadi: «Shundan so'ng, albatta, o'lasizlar; so'ngra Qiyomat kuni albatta tirilasizlar». (15-16-oyatlar)

The breathing of God’s spirit in it has given human life a goal different from that of the body, and a destination unlike that of the destination of flesh and blood. Hence it achieves its completeness somewhere other than this earth, in a totally different world: “And then, after all this, you are destined to die; and then, you shall be restored to life on the Day of Resurrection.” (Verses 15-16)

Demak, o'lim insonning yer yuzidagi hayotining oxiri bo'lib, biz biladigan hayot bilan kelajakdagi hayot o'rtasida ko'prik vazifasini o'taydi. Shunday ekan, u insonning umrida bir bosqich bo'lib, uning oxiri emas.

Thus, death is the end of human life on earth, forming a bridge between the life we know and the life to come. As such, it is a stage in human life, not its end.

Keyin qiyomat keladi, u oxirgi bosqichni boshlab beradi, unda kamol topgan hayot boshlanadi. Bu hayot dunyoviy hayotning barcha kamchiliklaridan, jismoniy ehtiyojlardan, qo'rquv va tashvishlardan xoli bo'ladi. Bu bosqichdan keyin boshqa bosqich yo'q, chunki u inson erishishi mumkin bo'lgan kamolot darajasini ifodalaydi.

Then comes resurrection which heralds the last stage, when the perfect life begins, free of all the failings of earthly life, physical needs, fear and worry, and leading to no other stage because it represents the level of perfection human beings can attain.

Bu, biroq, faqat ushbu surraning boshidagi oyatlarda bayon etilgan, bunday kamolotga olib boruvchi yo'lni tutganlarga tegishlidir. Bu mo'minlar yo'lidir. Aksincha, bu dunyoda hayvonlar darajasiga tushib qolganlar oxiratda yanada pastga tushadi, shu darajada ular eng tubida bo'ladilar. Ular endi insonlar emas, chunki ular do'zax yonilg'isining bir qismiga aylanadilar, uni toshlar va odamlar yoqib turadi.

"Biz osmondan o'lchov bo'yicha suv yog'diramiz va uni yerda qarorlashtiramiz; va Biz uni butunlay olib ketishga albatta qodirmiz." (18-oyat) Bu yerda o'sha yettita orbita yoki jismlar bilan yer o'rtasida to'g'ridan-to'g'ri bog'liqlik ko'rsatilgan. Suv osmondan tushadi va o'sha jismlar bilan bevosita aloqada bo'ladi. Darhaqiqat, suvning osmondan shunday tushib, yerga singishiga imkon beradigan koinotni boshqaruvchi mukammal tartibdir.

“We send down water from the skies in accordance with a set measure, and We cause it to lodge in the earth; and We are most certainly able to take it all away.” (Verse 18) Here we have a direct link between those seven orbits or bodies and the earth. Water falls from the sky, and has a direct link with those bodies. In fact, it is the perfect order controlling the universe that allows water to so fall from the sky and settle into the earth.

Faqat yaqinda geologlar yer osti suvining yer usti suvidan va yomg‘irdan kelib, yer qatlamlari orqali singib o‘tishi haqidagi nazariyani ilgari surdilar. Bu nazariya ilgari surilishidan oldin umumiy tasavvur shunday edi: yer osti suvi yer usti suvidan mustaqil. Holbuki, Qur’on bu haqiqatni 1400 yildan ortiq vaqt oldin bayon qilgan.

It is only recently that geologists developed their theory that underground water comes from surface water and rain, which seeps through the earth. Before this theory was advanced, the general perception was that underground water was independent of surface water. Yet the Qur’ān stated this fact more than 1,400 years ago.

"Biz osmondan belgilangan miqdorda suv yog'diramiz." Bu hammasi puxta rejaga muvofiq. U na toshqin va vayronagarchilik keltiradigan darajada ko'p, na qurg'oqchilik va ochlikka sabab bo'ladigan darajada oz bo'ladi. Shuningdek, u noo'rin vaqtda, foydasi kam bo'ladigan payt kelmaydi.

“We send down water from the skies in accordance with a set measure.” It is all according to an elaborate plan. It is neither too much so as to cause flooding and devastation, nor too little so as to cause drought and famine. Nor does it come at the wrong time when it would be of little use.

“Va Biz uni yer ichida qarorlashtiramiz.” Bu tasvir Qur’onda “xavfsiz qarorgoh” deb ta’riflangan urug‘langan tuxumning bachadonga joylashishiga o‘xshaydi. Tuxum ham, suv ham hayot paydo bo‘lishi uchun o‘zlarining barqaror va xavfsiz joylashish o‘rniga ega. Bu yerda biz Qur’onning sahnalar va tasvirlarni san’atkorona joylashtirish uslubiga yana bir misolni ko‘ramiz.

“And We cause it to lodge in the earth.” The picture here is akin to that of the fertilized egg that is implanted in the uterus, which is described in the Qur’ān as ‘a safe place of rest.’ Both the egg and the water have their settled and safe places of settlement in order to give rise to life. Here we see yet another example of the Qur’ānic method of artistic arrangement of scenes and images.