Shu nuqtada elchi boshqa chora topa olmaydi va o‘zidan oldin Nuh yo‘l tutgani kabi, Allohdan yordam so‘raydi. U Nuh bilan bir xil so‘zlarni ishlatadi: "U dedi: Parvardigorim, meni ularning yolg‘onchi deb ayblashlariga qarshi yordam ber." (39-oyat)
Note: the original says "God", so I've used "Alloh" wording per the source. Correction to follow the rules strictly: the original uses "God", so the Uzbek should be "Xudo":
Shu nuqtada elchi boshqa chora topa olmaydi va o‘zidan oldin Nuh yo‘l tutgani kabi, Xudodan yordam so‘raydi. U Nuh bilan bir xil so‘zlarni ishlatadi: "U dedi: Parvardigorim, meni ularning yolg‘onchi deb ayblashlariga qarshi yordam ber." (39-oyat)
At this point, the messenger finds no alternative but to seek God’s help like Noah did before him. He uses the same wording as Noah: “He said: My Lord, help me against their accusation of lying.” (Verse 39)
Odamlar berilgan imkoniyatdan foydalanishdan bosh tortganlarida, Alloh Taolo O‘z elchisiga javob berdi. Haqiqatni inkor etishda qat’iy turib olganlaridan so‘ng, ulardan yaxshilik kutishning iloji yo‘q edi. Elchining iltijosiga mana shunday javob berildi.
God responded to His messenger when the people refused to take the chance afforded to them. Nothing good could be expected from them after they had persisted in their denial of the truth. The messenger’s appeal receives this answer:
“U (God) dedi: «Oz vaqtda ular pushaymon bo‘lishadi.»” (40-oyat). Lekin o‘shanda pushaymon hech narsaga yaramaydi. Qaytish yo‘q: “Shunda ularni haqqoniy azob bo‘ron kabi bosdi va Biz ularni quruq barglar kabi qildik.” (41-oyat). Ularning holatini tasvirlaydigan arabcha “g‘usso” so‘zi yanada ko‘proq ma’nolarni o‘z ichiga oladi, chunki u suv toshqini olib ketadigan o‘lik o‘simliklar va boshqa tashlab yuborilgan, foydasiz narsalarni anglatadi. Alloh ularni sharaflagan fazilatlardan voz kechgan, bu dunyodagi yaratilish maqsadini e’tiborsiz qoldirgan va Oliy Jamiyat bilan aloqasini uzgan bunday kishilar endi hurmatli munosabatga loyiq emas. Shu sababli ular toshqin olib ketadigan chiqindiga o‘xshaydi. Hech kim unga e’tibor bermaydi.
“Said [God]: Before long they shall come to rue it.” (Verse 40) But then no regret will be of any avail. There is no turning back: “Then the blast overtook them in all justice, and We caused them to be like dead leaves.” (Verse 41) The Arabic word, ghuthā’, describing their status contains even more connotations as it refers to what floods may carry of dead plants and other discarded, worthless items that serve no purpose. Having discarded the qualities with which God has honoured them, overlooked the purpose of their existence in this life and severed their relation with the Supreme Society, they no longer deserve honourable treatment. Hence, they are like the scum that the flood carries. No one pays any regard to it.
Bu xorlikka yana shu narsa qo‘shiladi: ular Allohning inoyatidan mahrum bo‘ladilar, shuning uchun hech kim ularga e’tibor bermaydi: “Zolim qavmga – halokat bo‘lsin!” (41-oyat). Ular haqiqiy hayotdan ham, odamlarning xotiralaridan va vijdonlaridan ham uzoqlashib ketadilar.
To this humiliation is added the fact that they are deprived of God’s grace; thus no-one pays any attention to them: “And so – away with those wrongdoing folk!” (Verse 41) Far removed are they in real life and from people’s memories and consciences.
Surə davomida boshqa avlodlar va jamoalarga ham nazar solinadi:
The sūrah goes on to look at other generations and communities:
So'ngra Biz ulardan keyin boshqa avlodlarni paydo qildik. Hech bir ummat o'z ajalidan oldin ham, undan keyin ham orqaga qololmaydi. Biz ketma-ket elchilarimizni yubordik. Har safar ularning har bir ummatiga elchisi kelganda, ular uni yolg'onchi deb ayblashdi. Shuning uchun Biz ularni bir-birining ketidan ergashtirdik va ularni ertak qilib qo'ydik. Endi iymon keltirmagan qavmga la'nat bo'lsin!
Then after them We raised new generations. No community can forestall the end of its term nor delay it. And We sent forth Our messengers, one after another. Every time their messenger came to a community, they accused him of lying. So, We caused them to follow one another, and let them become mere tales. And so – away with the folk who would not believe. (Verses 42-44)
Bu, haqiqatni targ‘ib qilishning juda qisqacha xulosasini beradi va Nuh va Hud (alayhimassalom) dan boshlab, oxirida Muso va Iso (alayhimassalom) gacha bo‘lgan davrda, Alloh inson hayotida amal qiladigan odatiy tartibni belgilaydi. Har bir avlod o‘z muddatini oladi va o‘tib ketadi: “Hech bir ummat o‘z muddatining oxirini oldinga surolmaydi va kechiktirolmaydi.” (43-oyat)
This gives us a very brief summary of the advocacy of the truth, and establishes the normal trend that God operates in human life, right from the time of Noah and Had at the beginning to Moses and Jesus at the end. Every generation gets its term and departs: “No community can forestall the end of its term nor delay it.” (Verse 43)
Har bir jamoa Alloh tomonidan elchisi orqali yetkazilgan haqiqatni inkor etadi: {Har qachon ularning oldiga biror payg‘ambar kelsa, uni yolg‘onchi deb atadilar.} (44-oyat) Ular buni har safar qilganlarida, Alloh qonuniga ko‘ra jazolanadilar: {Biz ularni bir-biridan ketma-ket halok qildik.} (44-oyat) Ibrat olmoqchi bo‘lgan har kishi uchun esa saboq hamon qoladi: {Biz ularni ertak-hikoyalarga aylantirdik.} avlodan avlodga so‘zlanadigan.
Every community denies the truth given to them through God’s messenger: “Every time their messenger came to a community, they accused him of lying.” (Verse 44) And each time they do this, they are punished according to God’s law: “So, We caused them to follow one another.” (Verse 44) The lesson remains there for anyone who wishes to learn: “We let them become mere tales,” told by one generation to the next.
Ushbu qisqacha xulosa bunday jamoalarni qat'iy rad etish bilan yakunlanadi.
This brief summary concludes with an emphatic rejection of such communities.
Shunday qilib, ular haydab yuboriladi: {«Bas, iymon keltirmagan qavm halok bo'lsin!»} (44-oyat)
Thus, they are cast away: “And so – away with the folk who would not believe.” (Verse 44)
Musoning hikoyasi va Fir'avnning uning xabarini inkor etishi haqidagi voqea shu bilan birga, surаning umumiy uslubi va maqsadiga mos keladigan juda qisqa bayonda keltiriladi.
Moses’ story and Pharaoh’s denial of his message is then told in a very brief account that fits with the general style of the sūrah and purpose.
Keyin Biz Musoni va uning akasi Horunni Our belgilarimiz va aniq hujjat bilan Fir'avn va uning ashrofiga yubordik. Lekin ular takabburlik qildilar, chunki ular mag'rur qavm edi. Ular dedilar: "Bizga o'xshash ikki odamga ishonaylikmi, holbuki ularning qavmi bizning quldorlarimizdir?" Shunday qilib, ular ularni yolg'onchiga chiqardilar va halok bo'lganlar qatoriga kirdilar.
And then We sent forth Moses and his brother Aaron, with Our signs and with clear authority, to Pharaoh and his nobles; but these behaved with arrogance, for they were haughty people. And so they said: Are we to believe two mortals like ourselves, even though their people are our slaves?’ Thus, they gave the lie to them, and earned their place among the doomed. (Verses 45-48)
Yana shu hisobda xabarchining oddiy inson ekanligiga xuddi shunday e’tiroz bildirilganini ko‘ramiz: “Ular dedilar: Biz o‘zimizga o‘xshagan ikki odamga ishonamizmi?” (47-oyat). Bunga Isroil avlodlarining Misrdagi ahvoli bilan bog‘liq yana bir alohida mulohaza qo‘shilgan: “Holbuki, ularning qavmi bizning qullarimizdir?” (47-oyat). Ular bizga bo‘ysunadilar va bizning buyrug‘imizni bajaradilar. Bunday vaziyatda Fir’avn va uning qavmi nazarida Muso va Horun pastga qaraladigan kishilar bo‘lib qolishga haqli. Ularga Alloh tomonidan berilgan vahiylar, mo‘jizalar va aniq hujjat-dalillarga kelsak, bu odamlar dunyoviy manfaatlar va soxta qadriyatlarga berilib ketganliklari sababli, bular ularning nazarida hech narsaga arzimaydi.
Again in this account we note that the same objection is given to the fact that the messenger was merely a human being: “They said: Are we to believe two mortals like ourselves?” (Verse 47) A specific consideration connected with the Israelites’ situation in Egypt is also added: “Even though their people are our slaves?” (Verse 47) They are subservient to us and they do our bidding. In this situation, Moses and Aaron deserve, in Pharaoh’s and his people’s view, to be looked down upon. As for the revelations and the signs they have been given by God, and the clear authority granted to them, these count for nothing according to these people, focused as they are on earthly considerations and false values.
Bu so'ng Iso (alayhissalom) va uning onasi haqida ham shunga o'xshash qisqa eslatma keladi, unda uning yaratilishidagi buyuk mo''jiza ta'kidlanadi. Yana, Haqiqat va yaratilishning haqligini inkor etishga qat'iy kirishganlar, Alloh qudratiga aniq ishora qiluvchi bu belgini rad etdilar.
This is followed by a similarly brief reference to Jesus and his mother, highlighting the great miracle in his creation. Again, those who were bent on denying the truth of God and creation rejected this sign clearly pointing to God’s power:
Darhaqiqat, Biz Musoga Kitobni berdik, toki ular hidoyat topsinlar. Biz Maryamning o'g'lini va uning onasini ibrat qildik va ularga tinch-osoyishta, sersoya va bulоqli baland bir joyda makon berdik.
We had indeed given Moses the Book, so that they might be guided. And We made the son of Mary and his mother a symbol, and provided them with an abode in a lofty place of lasting restfulness and a fresh spring. (Verses 49-50)
Ushbu matnda "yuksak joy" deb tasvirlangan tepalik haqida turli rivoyatlar mavjud, va uning aniq joylashuvi haqida ham turli fikrlar bor. U Misrda edimi, Damashqdami yoki Quddusdami? Bu joylar Maryam o'g'li bilan birga uning bolaligi va yoshligi davrida borgan joylar bo'lib, Xristian Muqaddas Kitoblarida zikr etilgan.
Lekin aniq joyni bilish unchalik muhim emas. Muhimi shuki, Xudo ikkalasiga ham go'zal makon ato etgan, u yerda yaxshi o'simliklar o'sgan va toza suv mo'l bo'lgan. Shunday qilib, ular ikkalasi ham Xudo ularga g'amxo'rlik qilayotganini his etgan.
There are a number of different reports about the hill described here as a ‘lofty place’ and its exact location. Was it in Egypt, Damascus or Jerusalem? These were the places where Mary went with her son during his childhood and youth, as mentioned in Christian Scriptures. But knowing the exact location is not of vital importance. It is more important to know that God gave them both a goodly abode where fine plants grew and clear water was plentiful. Thus, they felt that God took care of them both.
Bu nuqtada, sura oldingi elchilarga qisqa ishoralar qilganidan so'ng, barcha elchilarning izdoshlariga murojaat qiladi, go'yo ular hammasi bir joyga to'plangandek.
At this point in its quick references to earlier messengers the sūrah makes its address to the followers of all messengers, as though they were all gathered together.
Shunday qilib, vaqt va makonning ajratib turuvchi tafovutlari ularning barchasini birlashtiruvchi haqiqiy iymon rishtasi oldida ahamiyatsiz ekanligi ko‘rsatiladi:
Thus, the separating gulfs of time and place are shown to be meaningless when compared to the true bond of faith that unites them all:
Ey elchilar! Pokiza narsalardan yenglar va yaxshi amallar qilinglar. Men sizlarning barcha qilayotgan ishlaringizni albatta bilaman. Mana bu sizlarning ummatingiz yagona ummatdir va Men sizlarning yagona Rabbingizman. Shuning uchun faqat Mendan qo'rqinglar. (51-52-oyatlar)
Messengers! Eat of that which is wholesome, and do good deeds: I certainly have full knowledge of all that you do. This community of yours is one single community, and I am your only Lord. Therefore, fear Me alone. (Verses 51-52)
Ushbu xitob Allohning elchilariga qaratilgan bo'lib, ularni inson sifatida yashashga undaydi. Aynan shu narsa ularga qarshi chiqqanlar tomonidan shubha ostiga olingan edi: "Pokiza narsalardan yenglar." Ovqatlanish insonning tabiiy ehtiyoji, ammo faqat pokiza narsalarni tanlash insonni yuksaltiradigan va uni poklikda o'sishga yetaklaydigan jihatdir. Bu esa unga Oliy Jamiyat bilan aloqa o'rnatish imkonini beradi.
This address to His messengers requires them to live as human beings, which is the very thing that those who opposed them questioned: “Eat of that which is wholesome.” Eating is a human need, but choosing only what is wholesome is the aspect that elevates human beings and makes them grow in purity. It enables them to establish a bond with the Supreme Society.
Ular, shuningdek, "yaxshi amallar qilishi" talab etiladi. Har bir insonga xos bo'lgan harakat qilish odatiy hol, lekin yaxshilik qilishga qat'iy intilish yaxshi odamlarning xususiyati bo'lib, ularning amallariga nazorat va aniq maqsad beradi. Shu bilan birga, bunday odamlar biror ishga kirishganda Oliy Jamiyatga nazar tashlaydilar.
They are also required to “do good deeds.” While taking action is common to all human beings, insisting on doing good is the characteristic of goodly people, providing a measure of control and a clear goal for their deeds. Again such people look up to the Supreme Society when they embark on anything.
Hech bir Allohning elchisidan o‘z insoniyligini tark etish talab qilinmagan. Aksincha, ulardan bu insoniyatni inson erishishi mumkin bo‘lgan eng yuksak darajaga ko‘tarish talab qilingan. Shunday qilib, payg‘ambarlar boshqa odamlar ergashishi va o‘xshashga intilishi lozim bo‘lgan namuna va ideal bo‘lib xizmat qilganlar. Ularning amallarini O‘zining mukammal o‘lchovi bo‘yicha hukm qilish Allohga qoldirilgan: “Albatta, sizlarning qilayotgan barcha ishlaringizni Men yaxshi bilaman.” (51-oyat)
No messenger of God was ever required to abandon his humanity. Rather, what they were asked to do was to elevate this humanity to the highest standard God has made possible for human beings to achieve. Thus, the Prophets provided the role model and the ideal which other people should try to emulate. It is left to God to judge their actions according to His own fine measure: “I certainly have full knowledge of all that you do.” (Verse 51)
Ta'kidlanmoqdaki, vaqt ham, makon ham barcha payg'ambarlar tomonidan targ'ib qilingan yagona haqiqat bilan solishtirilganda hech qanday ahamiyatga ega emas. Ularning hammasi o'ziga xos bir xil tabiatga ega bo'lgan, xabarlarini barcha narsaning yagona Yaratuvchisidan olgan va bir xil maqsad yo'lida mehnat qilganlar: "Mana, bu sizning ummatingiz yagona ummatdir va Men sizning yagona Rabbingizman. Shuning uchun faqat Mendan qo'rqinglar." (52-oyat)
Emphasis is placed on the fact that neither time nor place is of any significance when compared with the single truth that all messengers preached. They all shared a very distinctive nature, were given their messages by the One Creator of all, and worked towards the same goal: “This community of yours is one single community, and I am your only Lord. Therefore, fear Me alone.” (Verse 52)