Bu jild Qur’ōnning, har oyda butun kitobni bir marta o‘qishni osonlashtirish maqsadida Qur’onni teng uzunlikdagi 30 qismga bo‘lishga asoslangan an’anaviy taqsimotga ko‘ra, o‘ttiz birinchi qism deb ataladigan qismni tashkil etuvchi 37 ta surani o‘z ichiga oladi. Ammo bu qismning o‘ziga xos, alohida rangi bor. Unga kiruvchi barcha suralar, ikkitasidan tashqari, Makkada nozil bo‘lgan. Bu ikki sura “Aniq dalil” va “Ilohiy yordam” bo‘lib, mos ravishda 98 va 110-raqamlarni oladi. Uzunliklari turlicha bo‘lsa-da, barchasi qisqadir. Ammo ancha muhimi shundaki, ular bir xil mavzuga ega bo‘lgan yagona guruhni tashkil etadi. Ular bir xil ohang, tasvirlar, ma’nolar va umumiy uslub xususiyatlariga ega. Ular haqiqatan ham qattiq uxlab yotganlarni yoki mast bo‘lib ong-sezgisini yo‘qotganlarni, yoki kechasi kayfiyat qiluvchi maskanda raqs yoki o‘yin-kulgiga butunlay berilib ketganlarni uyg‘otishga qaratilgan, doimiy va kuchli eshik taqillatishi yoki ketma-ket baland qichqiriqlarga o‘xshaydi. Taqillatishlar va qichqiriqlar birin-ketin keladi: Uyg‘oning! Atrofingizga qarang! O‘ylang! Mulohaza qiling! Bir Xudo bor! Reja, sinov, mas’uliyat, hisob-kitob, mukofot, qattiq azob va abadiy baxt bor! Xuddi shu ogohlantirish qayta-qayta takrorlanadi. Kuchli qo‘l ularni qattiq silkitadi. Ular ko‘zlarini ochgandek bo‘ladi, bir lahza atrofga qarab, yana ongsizlikka qaytadilar. Kuchli qo‘l ularni yana silkitadi. Qichqiriqlar va taqillatishlar yanada balandroq takrorlanadi. Ular bir-ikki marta uyg‘onib, ko‘nglini qat’iy qilib “Yo‘q!” deyishlari mumkin. Ular ogohlantiruvchi insonni toshbo‘ron qilishlari yoki haqorat qilishlari, so‘ng yana beparvolik holatiga qaytishlari mumkin. U esa ularni yana silkitadi.
This volume contains 37 sūrahs forming what is traditionally known as the thirtieth part of the Qur’ān, on the basis that divides the Qur’ān into 30 parts of equal length, so as to make it easy to read the whole book once a month. Yet this part has a special, distinctive colour. All the sūrahs it includes are Makkan, except two, The Clear Proof and Divine Help, which take numbers 98 and 110 respectively. Although they vary in length, they are all short. More significant, however, is the fact that they form a single group with more or less the same theme. They enjoy the same characteristics of rhythm, images, connotations and overall style. They are, indeed, like a persistent and strong knocking on a door, or a series of loud shouts seeking to awaken those who are fast asleep, or those who are drunk and have lost consciousness, or are in a night club, completely absorbed in their dancing or entertainment. The knocks and the shouts come one after the other: Wake up! Look around you! Think! Reflect! There is a God! There is planning, trial, liability, reckoning, reward, severe punishment and lasting bliss. The same warning is repeated time after time. A strong hand shakes them violently. They seem to open their eyes, look around for a second and return to unconsciousness. The strong hand shakes them again. The shouts and knocks are repeated even more loudly. They may wake up once or twice to say obstinately, “No!” They may stone the person warning them or insult him and then resume their position of inattention. He shakes them anew.
Men Qur’ondan bu qismini o‘qiganimda shunday his qilaman. U bir necha muhim haqiqatga katta e’tibor qaratadi va odamlarning qalbiga ta’sir etadigan ayrim ohanglarni chertadi. Shuningdek, koinotdagi va insон ruhi olamidagi ma’lum manzaralarga, hamda Hukm kunida sodir bo‘ladigan ayrim voqealarga diqqatni jamlaydi. Ularning turli shakllarda takrorlanayotganini ko‘raman, bu takror beixtiyor emas, balki ataylab qilinganga o‘xshaydi.
This is how I feel when I read this part of the Qur’ān. It places much emphasis on a small number of significant facts and strikes certain notes which touch people’s hearts. It concentrates on certain scenes in the universe and in the world of the human soul, as well as certain events which take place on the Day of Decision. I note how they are repeated in different ways, which suggests that the repetition is intended.
Inson o‘zi yeydigan taomi haqida o‘ylab ko‘rsin. (80:24)
This is how one feels when one reads: “Let man reflect on the food he eats.” (80: 24)
Yoki: "Inson o'zi qanday yaratilganini o'ylab ko'rsin." (86: 5)
Yoki: "Ular tuyalarga, qanday yaratilganiga qarasinlar; osmonga, qanday ko'tarilganiga; tog'larga, qanday o'rnatilganiga; yerga, qanday yoyilganiga qarasinlar." (88: 17-20)
Yoki: "Yaratilishi jihatidan qaysi biringiz kuchliroq: siz yoki U bunyod etgan osmonmi? U uni baland ko'tardi va unga mukammal shakl berdi, uning kechasini zulmatga aylantirdi va kunduzini namoyon qildi. Shundan so'ng yerni yoydi. Undan suv chiqardi va uning o'tloqlarini paydo qildi; tog'larni esa mustahkam o'rnatdi, sizlar va chorvalaringiz bahramand bo'lishingiz uchun." (79: 27-33)
Yoki: "Biz yerni yoyib, tekislamadikmi va tog'larni mixlar qilib qo'ymadikmi? Sizlarni juft-juft yaratdik, uyquingizni dam olish qildik. Kechani parda qildik, kunduzni esa rizq topish vaqti qilib tayinladik. Ustingizda yetti mustahkam osmonni bunyod etdik va unda yorqin chiroq joyladik. Yomg'ir bulutlaridan mo'l suv yog'dirdik, uning bilan don va turli o'simliklar hamda zich daraxtli bog'lar o'stirdik." (78: 6-16)
Or: “Let man then reflect of what he is created.” (86: 5) Or: “Let them reflect on the camels, how they were created; and heaven, how it is raised aloft; and the mountains, how they are hoisted; and the earth, how it is spread out.” (88: 17-20) Or: “Which is stronger in constitution: you or the heaven He has built? He raised it high and gave it its perfect shape, and gave darkness to its night, and brought out its daylight. After that He spread out the earth. He brought out water from it, and brought forth its pastures; and the mountains He set firm, for you and your cattle to delight in.” (79: 2733) Or: “Have We not spread and levelled the earth, and made the mountains as pegs? We created you in pairs, and made your sleep a cessation of activity. We made the night a mantle, and appointed the day for gaining a livelihood. We built above you seven mighty ones, and placed therein a blazing lamp. We send down out of the rain- clouds water in abundance, by which We bring forth grain and varied plants, and gardens thick with trees.” (78: 6-16)
Biz ham shunday his-tuyg'ular kechiramiz, bu oyatlarni o'qiganimizda:
“Inson o'zi yeydigan taomiga nazar solsin: Biz yomg'ir yog'dirdik, so'ngra yerni yorib-yorib qo'ydik. Biz undan don, uzum va sabzavot, zaytun va xurmo, zich daraxtli bog'lar, mevali daraxtlar va yashil o'tloqlar chiqardik – sizga va chorva mollaringizga bahra bo'lsin uchun.” (80: 24-32)
Yoki: “Ey inson, seni mehribon Parvardigoring haqidan qaytargan nima? U seni yaratdi, shakllantirdi va to'g'ri qomat berdi. Xohlagan suratda tarkib topdirishi mumkin.” (82: 6-8)
Yoki: “Eng oliy Parvardigoringning muqaddas nomini poklab ulug'la! U yaratadi va mutanosib qiladi, taqdir belgilaydi va hidoyat qiladi, o'tloqlarni chiqaradi, so'ngra ularni qurigan xas-cho'pga aylantiradi.” (87: 1-5)
Yoki: “Biz insonni eng go'zal shaklda yaratdik, so'ngra uni eng past darajaga tushirdik, faqat iymon keltirib, yaxshi amallar qilganlardan tashqari; ularga esa tugamas mukofot bor. Shunday ekan, endi kim sizni Qiyomatni inkor etishga majbur qila oladi? Olloh eng adolatli hakam emasmi?” (95: 4-8)
Yoki: “Quyosh xiralashganda, yulduzlar to'kilib tarqalganda, tog'lar harakatga keltirilganda, o'n oylik homilador tuyalar e'tiborsiz qoldirilganda, vahshiy hayvonlar yig'ilganda, dengizlar alangalanganda, insonlarning jonlari o'z jufti bilan qo'shilganda, tirik ko'milgan qiz bolaga qanday gunoh uchun o'ldirilgani so'ralganda, amal daftarlari ochilganda, osmon parda kabi tortib olinganda, do'zax olovi yoqilganda, jannat yaqinlashtirilganda, har bir jon nima olib kelganini bilib oladi.” (81: 1-14)
Yoki: “Osmon yorilganda, yulduzlar sochilganda, dengizlar qaynatib yuborilganda, qabrlar ag'darilganda, har bir jon oldin qilgan va keyin qoldirgan ishlarini biladi.” (82: 1-5) Yoki: "Osmon yorilib ketganda, Rabbisiga itoat etib, haqiqiy bo'ysunish bilan; yer cho'zilib, ichidagi hamma narsani chiqarib tashlab, bo'shab qolganda, Rabbisiga itoat etib, haqiqiy bo'ysunish bilan." (84: 1-5) Yoki: "Yer [oxirgi] zilzilasi bilan larzaga kelganda, yer o'z yukini tashlaganda va inson: «Unga nima bo'ldi?» deganda. O'sha kuni u o'z xabarini aytadi, chunki Rabbin unga vahiy yuborgan bo'ladi." (99: 1-5)
We entertain similar feelings when we read: “Let man reflect on the food he eats: how We pour down the rain in torrents, and cleave the earth in fissures; how We bring forth the corn, the grapes and the fresh vegetation, the olive and the palm, the dense-treed gardens, the fruit-trees and the green pastures, for you and your cattle to delight in.” (80: 24-32) Or: “O man, what has lured you away from your gracious Lord, who created and moulded you and gave you an upright form. He can give you whatever shape He wills.” (82: 6-8) Or: “Extol the limitless glory of the name of your Lord, the Most High, who creates and proportions well, who determines and guides, who brings forth the pasturage, then turns it to withered grass.” (87: 1-5) Or: “We indeed have created man in the finest form, then We brought him down to the lowest of the low, except for those who believe and do good deeds; for theirs shall be an unfailing recompense. Who, then, can henceforth cause you to deny the Last Judgement? Is not God the most just of judges?” (95: 4-8) Or: “When the sun is darkened, when the stars fall and disperse, when the mountains are made to move away, when the camels, ten months pregnant, are left untended, when the wild beasts are brought together, when the seas are set alight, when people’s souls are paired (like with like), when the infant girl, buried alive, is asked for what crime she was slain, when the records are laid open, when the sky is stripped bare; when hell is made to burn fiercely, when paradise is brought near, every soul shall know what it has put forward.” (81: 1-14) Or: “When the sky is cleft asunder, when the stars are scattered, when the oceans are made to explode, when the graves are hurled about, each soul shall know its earlier actions and its later ones.” (82: 1-5) Or: “When the sky is rent asunder, obeying her Lord in true submission; when the earth is stretched out and casts forth all that is within her and becomes empty, obeying her Lord in true submission.” (84: 1-5) Or: “When the earth is rocked by her [final] earthquake, when the earth shakes off her burdens, and man asks: ‘What is the matter with her?’ On that day she will tell her news, for your Lord will have inspired her.” (99: 1-5)
Qur’on oyatlarining bu qismidagi ayrim suralarning boshida yoki o‘rtasida tasvirlangan koinot manzaralarini mulohaza qilganimizda ham shunday his-tuyg‘u kechiramiz: “Aylanib yuruvchi, tez harakatlanib, yashirinib oluvchi yulduzlarga, qorong‘ulik bilan kelayotgan kechaga va nafas olishni boshlayotgan tongga qasamki.” (81: 15–18) Yoki: “Shafaq nuriga, kechaga va u qamrab olganlariga, to‘liq kamolotidagi oyga qasamki.” (84: 16–18) Yoki: “Tongga, o‘n kechaga, juft va toqqa, yo‘lga tushgan kechaga qasamki!” (89: 1–4) Yoki: “Quyosh va uning tong yorug‘ligiga, uning ortidan ergashgan oyga, uning go‘zalligini namoyon etadigan kunduzga, uni yopib turadigan kechaga qasamki. Osmon va uni barpo etgan Zotga, yer va uni yoygan Zotga, nafsga va uni tuzgan, unga yomonlik va taqvoni ilhom qilgan Zotga qasamki.” (91: 1–8) Yoki: “Qorong‘ulikni yoyadigan kechaga, to‘la nur bilan porlagan kunduzga, erkak va urg‘ochini yaratgan Zotga qasamki.” (92: 1–3) Yoki: “Yorug‘ tong va qorong‘ulik bilan jimib qolgan kechaga qasamki.” (93: 1–2)
We experience the same feeling as we meditate on the scenes of the universe portrayed at the beginning or in the middle of some of the sūrahs in this part of the Qur’ān: “I swear by the turning stars, which move swiftly and hide themselves away, and by the night as it comes darkening on, and by the dawn as it starts to breathe.” (81: 1518) Or: “I swear by the twilight, and by the night and what it envelops, and by the moon in her full perfection.” (84: 16-18) Or: “By the dawn, by the ten nights, by that which is even and that which is odd, by the night as it journeys on!” (89: 1-4) Or: “By the sun and his morning brightness, by the moon as she follows him, by the day, which reveals his splendour, by the night, which veils him. By the heaven and its construction, by the earth and its spreading, by the soul and its moulding and inspiration with knowledge of wickedness and righteousness.” (91: 1-8) Or: “By the night when she lets fall her darkness, by the day in full splendour, by Him who created the male and the female.” (92: 1-3) Or: “By the bright morning hours, and the night when it grows still and dark.” (93: 1-2)
Qur'onning ushbu qismi bo'ylab inson yaratilishi, shuningdek hayotning o'simlik va hayvon shakllaridagi kelib chiqishi masalasiga kuchli e'tibor qaratilgan. Koinotdagi turli manzaralarga ham urg'u berilgan, masalan, Qiyomat kuni, u turli o'rinlarda "Eng katta falokat", "Qulog'ni kar qiluvchi dahshatli sado", "Qamrab oluvchi" va boshqacha nomlar bilan tasvirlanadi. Hisob-kitob, nozik mukofot va og'ir jazo manzaralari ham alohida ta'kidlangan. Ular hayratlanarli ta'sir qoldiradigan obrazlar bilan chizilgan. Bularning barchasi yaratilishning haqiqiyligiga, koinotning Alloh tomonidan puxta rejalashtirilganiga, shuningdek, oxirat hayotining haqiqatiga va uning qat'iy hisob-kitobiga dalil sifatida keltirilgan. Ba'zan bu manzaralar ilohiy xabarlarni rad etgan ayrim xalqlarning taqdiri haqidagi manzaralar bilan birga berilgan. Qismning butun mazmuni bularning hammasini namoyon etadi. Biroq ushbu muqaddimada ayrim misollarga qisqacha to'xtalib o'tamiz.
Strong emphasis is laid, throughout this part of the Qur’ān, on the origin of man as well as on the origin of life, in both its vegetable and animal forms. Emphasis is also given to various scenes in the universe, such as the Day of Resurrection, which is described in different places as the Greatest Catastrophe, the Stunning Blast, the Enveloper, etc. Scenes of the reckoning, fine reward and severe retribution are also given prominence. They are drawn with images which leave a stunning effect. All these are given as a proof of the reality of creation and the elaborate planning of the universe by God, as well as evidence confirming the reality of the life to come, and its decisive reckoning. These scenes are, at times, combined with scenes of the fate of some of the communities which rejected the divine messages. The whole of this part exemplifies all this. We will make, however, a brief reference in this introduction to some examples.
Ushbu sura, "Xabar" surasi, yaratilish va qiyomat haqiqatlariga, koinot va oxirat manzaralariga urg‘u beradi. Xuddi shu narsa keyingi sura, "An-Nozi‘at" surasiga ham taalluqlidir. Ushbu qismdagi uchinchi sura, "Abasa" surasi, Islom dastlabki kunlarida yuz bergan muayyan voqeaga ishora bilan boshlanadi. Surаning qolgan qismi insonning va o‘simliklarning kelib chiqishi haqidagi mulohazalarga bag‘ishlangan, so‘ngra u "Qulog‘ni kar qiluvchi dahshatli sado" deb atagan narsaga o‘tadi.
The present sūrah, The Tiding, lays its emphasis on the realities of creation and resurrection, and on scenes of the universe and the hereafter. The same applies to the next sūrah, The Pluckers. The third sūrah in this part, The Frowning, begins with a reference to a certain incident during the early days of Islam. The rest of the sūrah is devoted to a discussion of the origins of man and plants before it tackles what it terms the ‘Stunning Blast’:
Shu kuni kishi o'z akasidan, onasidan va otasidan, xotinidan va farzandlaridan qochadi. Chunki o'sha kuni har biri uchun o'ziga xos tashvish yetarli bo'ladi. O'sha kuni ba'zi yuzlar nurli, kulib turgan va xursand bo'ladi. O'sha kuni boshqa ba'zi yuzlar chang bilan qoplangan, zulmat bilan o'ralgan bo'ladi.
On that day everyone will forsake his brother, his mother and his father, his wife and his children: for each one of them will on that day have enough preoccupations of his own. Some faces on that day shall be beaming, smiling and joyful. Some other faces on that day shall be covered with dust, veiled with darkness. (80: 34-41)
"81-sura, At-Takvir (Oʻralish), Qiyomat kunida butun olamni qamrab oladigan buyuk tanglikni tasvirlaydi. Shuningdek, vahiyning haqiqatini va Payg'ambarning ﷺ rostgo'yligini tasdiqlash doirasida koinotning nozik va ilhomlantiruvchi manzaralarini chizadi. Keyingi sura, Al-Infitor (Yorilish), ham olamdagi tanglik manzaralarini, shuningdek oxiratda abadiy baxt va abadiy azob manzaralarini o'z ichiga oladi. U bularni tasvirlar ekan, odamlarning qalbini silkitib, uyg'otishni maqsad qilgan: "0"
Sūrah 81, The Darkening, portrays scenes of the great upheaval which envelops the whole universe on the Day of Resurrection. It also draws some fine and inspiring scenes of the universe in the context of affirming the reality of revelation and the Prophet’s honesty. The next sūrah, Cleaving Asunder, also contains scenes of universal upheaval, coupled with scenes of perfect happiness and eternal suffering in the hereafter. As it portrays these it aims to shake and awaken people’s hearts: “0
“...sizni mehribon Rabbingizdan aldab chalg‘itgan narsa nima?” (82:6). Bunga o‘xshash manzaralarning ikki turi 84-sura, “Inshiqoq” (Yorilish) surasida ham tasvirlanadi. 85-sura, “Al-Burūj” (Buruj yulduzlari) surasi koinot va oxirat haqidagi ba’zi jihatlarga qisqagina to‘xtalib, asosiy mavzusiga kirish qiladi. So‘ng sura bir guruh mo‘minlarning tarixini bayon qiladi, ular kofirlar tomonidan dahshatli olov azobiga duchor etilgan edi. Shuningdek, sura Alloh kofirlarga bundan ham kattaroq va og‘irroq olov azobini berishini bayon etadi.
man, what has lured you away from your gracious Lord?” (82: 6) Scenes of both types are also portrayed in Sūrah 84, The Rending. Sūrah 85, The Constellations, touches very briefly on aspects of the universe and the hereafter by way of introduction to its main theme. The sūrah then tackles the history of a group of believers who were subjected to extreme fire torture by the unbelievers. It also states how God will inflict greater and more severe torture with fire on those unbelievers.
Navbatdagi sura, "Tungi mehmon", koinotning ayrim manzaralarini tasvirlaydi va qasamdan oldin insonning hamda o'simliklarning kelib chiqishi haqida so'z yuritadi. Bularning barchasiga qasam ichib, "Albatta, bu hal qiluvchi so'zdir; bu bekor gap emas", deb tasdiqlaydi. (86: 13-14)
87-sura, "Eng Oliy", yaratilish, rejalashtirish, ilohiy hidoyat va yaylovlarning turli bosqichlardagi o'sishi haqida so'z yuritadi.
The next sūrah, The Night Visitor, draws some scenes of the universe and speaks of the origins of man and plants prior to an oath, by all these, affirming that “This is surely a decisive word; it is no idle talk.” (86: 13-14) Sūrah 87, The Most High, speaks of creation, planning, divine guidance and the various stages of the growth of pastures.
Bu barchasi qiyomat, hisob-kitob, ajr va jazo mavzusiga kirish sifatida keltirilgan. Keyingi sura, "Muddassir" (O'ralib olgan), mo'minlarning oxiratdagi baxtli holatlari va kofirlarning azob-uqubatlari haqida tasvirlar beradi. Shuningdek, u tuya, osmon, yer va tog'larning yaratilishiga e'tiborni qaratadi. Bu ushbu qismning oxirigacha davom etadi, faqat bir nechta suralar bundan mustasno. Ular imonning asosiy tamoyillarini bayon qilishga bag'ishlangan, masalan, "Ixlos" (Imonning sofligi), "Kofirun" (Kofirlar), "Ma'un" (Kichik yaxshilik), "Asr" (Kun botishi), "Qadr" (Qudrat) va "Nasr" (Ilohiy yordam) suralari. Shuningdek, Payg'ambarga (ﷺ) ruhiy tasalli va ilhom berib, unga barcha yomonliklardan Rabbisi panohida bo'lishni buyuradigan bir nechta suralar ham bundan mustasno, ular: "Duho" (Tong payti), "Sharh" (Ko'ngil xotirjamligi), "Kavsar" (Ko'p ne'mat), "Falaq" (Tong) va "Nos" (Insonlar) suralari.
All this is given by way of introduction to the theme of the hereafter, reckoning, reward and retribution. The next sūrah, The Enveloper, provides some images of the believers’ happiness in the hereafter, and the unbelievers’ misery. It also draws attention to the creation of camels, heaven, earth and the mountains. The same applies right through to the end of this part, with the exception of a few sūrahs which are devoted to the exposition of the fundamental principles of faith, such as those sūrahs entitled Purity of Faith, The Unbelievers, Small Kindness, The Declining Day, Power, and Divine Help. Also excepted are a few sūrahs which give encouragement and solace to the Prophet and direct him to seek refuge with his Lord against all evil, such as those entitled, The Morning Hours, Solace, Abundance, The Daybreak, and Mankind.
Bu qismning yana bir jihati — uning badiiy uslubi bo'lib, go'zal ifodalar, tasvirlar, ohang, vazn va qofiya orqali inson qalbi va butun koinotdagi o'ta go'zal jihatlarga murojaat qilishidir. Bu haqiqatdan yuz o'girgan kishilarga yetib borish, ularning e'tiborini tortish va his-tuyg'ularini uyg'otish maqsadida, yanada yaxshi natijaga erishish uchun qilingan. Buni, masalan, yulduzlarning o'z orbitalarida aylanishi, chiqishi va botishi tasviri, ularning o'z uyalariga yashirinib, so'ngra yana paydo bo'layotgan bug'u-ohularga o'xshatilishi, kechaning sukut bilan yurib kelayotgan tirik mavjudot kabi tasviri hamda tongning birinchi nurlar bilan nafas olishi tasvirida aniq ko'rish mumkin: "Qaytib keluvchi, tez harakatlanib, o'zini yashiruvchi yulduzlarga, qorayib kelayotgan kechaga va nafas ola boshlagan tongga qasamki." (81: 15-18)
Another aspect of this part is its artistic use of fine expressions, images, rhythm, meter and rhyme to touch upon areas of exceptional beauty in the human soul and in the universe at large. It does this in order to achieve better results as it addresses those who have lost sight of the truth, trying to attract their attention and awaken their feelings. This is clearly evident, for example, in its portrait of the stars as they turn in their orbits, rise and set, in the image of deer disappearing in their dens then appearing again, its image of the night as a living being walking quietly in the dark, and the dawn breathing with the first rays of light: “I swear by the turning stars, which move swiftly and hide themselves away, and by the night as it comes darkening on, and by the dawn as it starts to breathe.” (81: 15-18)
Shuningdek, quyosh botishi, tun va u qoplagan narsalar, hamda to‘liq kamolotidagi oy haqidagi tasvirda ham bu aniq ko‘rinadi: “Shafaq bilan qasam ichaman, tun va u qoplagan narsalar bilan qasam ichaman, to‘lin oy bilan qasam ichaman.” (84:
It is also clear in the description of sunset, the night and the moon: “I swear by the twilight, and by the night and what it envelops, and by the moon in her full perfection.” (84:
16-18) Tong sahnasi va yurib ketayotgan tun bilan qasam: «Tong bilan qasam, o‘n kecha bilan, juft va toq bilan, yurib o‘tayotgan tun bilan!» (89:1-4)
16-18) And in the scenes of dawn and the travelling night: “By the dawn, by the ten nights, by that which is even and that which is odd, by the night as it journeys on!” (89: 1-4)
“Yorug‘ tong nuri bilan va sokin, qorong‘ilashib kelgan tun bilan qasamki.” (93:1-2)
Or: “By the bright morning hours, and the night when it grows still and dark.” (93: 1-2)
Yana shuni aytish kerakki, qalbga murojaat qiluvchi ta'sirchan oyatlarda bu aniq ko'zga tashlanadi: "Ey inson, seni mehribon Parvardigoringdan nima aldadi, U seni yaratdi, shakllantirdi va to'g'ri qomat berdi? U xohlagan suratda seni tuzishi mumkin." (82: 6-8) Xuddi shu narsa jannatdan olingan manzaralarga ham tegishli: "O'sha kuni boshqa yuzlar xushchaqchaq bo'ladi, qilgan mehnatidan mamnun, yuksak bog'da, u yerda behuda gap eshitmaydilar." (88: 8-11) Xuddi shunday tarzda, do'zax manzaralariga ham tegishli: "Lekin tarozisi yengil bo'lgan kishining joyi Hoviya bo'ladi. Uning nima ekanini bilasizmi? U qizigan olovdir." (101: 8-11)
Again it is markedly evident in the inspiring address to the human heart: “O man, what has lured you away from your gracious Lord, Who created and moulded you and gave you an upright form? He can give you whatever shape He wills.” (82: 6-8) The same applies to scenes from heaven: “Other faces on that day are jocund, well pleased with their striving, in a sublime garden, where they hear no babble.”(88: 8-11) And in a similar fashion it applies to scenes from hell: “But he whose weight is light in the balance, shall have the abyss for his home. Would that you knew what that is like! It is a scorching fire.” (101: 8-11)
Allegoriya ko‘pincha qo‘llanadi, va kutilgan musiqiy ta’sirga erishish uchun ba’zan g‘ayriodatiy so‘z yasalishi afzal ko‘riladi. Bularning barchasi Qur’onning ushbu qismini butunlay qamrab olgan san’atkorlikni ko‘rsatadi.
Allegory is often employed and an unusual derivation is sometimes preferred in order to obtain the intended musical effect. All this shows the artistry which so entirely pervades this part of the Qur’ān.
Mazkur sura bu qismning umumiy yo'nalishining yaxshi namunasidir: uning mavzulari, o'rnatishga intilayotgan asosiy tamoyillari, tasvirlagan manzaralari va suratlari, xulosalari, ohangi va nozik jihatlari, shuningdek, ta'sirini kuchaytirish uchun atamalar va iboralarni san'atkorona tanlash va qo'llashi shular jumlasidandir. U bahsli masalaga jiddiylik baxsh etuvchi savol shaklida boshlanadi, holbuki bu masala hech qanday bahsni qabul qilmaydigan narsadir. Shundan so'ng ular uning mohiyatini anglaydigan kunda nima bo'lishi haqida darhol ogohlantirish keladi: "Ular nima haqda so'rashmoqda? Ular ixtilof qilayotgan ulug' xabar haqida. Yo'q, albatta, ular tez orada bilib oladilar! Yana, yo'q, albatta, ular tez orada bilib oladilar!" (1-5-oyatlar). Shundan keyin bu ulug' xabar haqidagi muhokama vaqtincha to'xtatiladi. Sura koinotda ko'z oldimizda bo'layotgan narsalarga va nafsimizda his etayotgan narsalarga e'tiborni qaratadi, bular esa keyingi voqealar haqida aniq ishora beradi: "Biz yerni yoyib, tekis qilmadimi va tog'larni mixlar qilmadimi? Sizlarni juft-juft yaratdik va uyquingizni dam olish qildik. Tunni libos qildik va kunni ro'zg'or topish vaqti qilib belgiladik. Ustinglarda yetti mustahkam osmonni bino qildik va u yerga yonib turgan chiroq joyladik. Yomg'ir bulutlaridan mo'l suv yog'dirdik, uning bilan don va turli o'simliklar hamda daraxtlari zich bog'lar unduramiz." (6-16-oyatlar).
The present sūrah is a good example of the general bent of this part, its themes, the fundamental principles it seeks to establish, the scenes and images it portrays, its inferences, its music and its fine touches, as well as its artistic selection and manipulation of terms and expressions to enhance its effect. It opens with a form of question imparting a sense of gravity to the matter in dispute, yet it is something that admits of no dispute. This is followed by an immediate warning of what will happen on the day when they will realize its nature: “About what are they asking? About the fateful tiding on which they dispute. No indeed; they shall certainly know! Again, no indeed; they shall certainly know!” (Verses 1-5) Discussion of this fateful tiding is then temporarily dropped. The sūrah draws attention to what we see around us in the universe and what we feel in our souls which give an unmistakable indication of what will follow: “Have We not spread and levelled the earth, and made the mountains as pegs? We created you in pairs, and made your sleep a cessation of activity. We made the night a mantle, and appointed the day for gaining a livelihood. We built above you seven mighty ones, and placed therein a blazing lamp. We send down out of the rain- clouds water in abundance, by which We bring forth grain and varied plants, and gardens thick with trees.” (Verses 6-16)
Shundan so'ng, haqiqiy hayotdan olingan ushbu ko'plab tasvirlardan keyin, sura ularni ogohlantirilgan voqea masalasiga o'tadi. U bu voqeaning mohiyatini va qanday ro'y berishini bayon qiladi: "Qat'iy belgilangan Hukm kunidir. O'sha kuni Surur chalinadi va siz guruh-guruh bo'lib kelasiz. Osmon ochiladi va eshiklarga aylanadi, tog'lar harakatga keltiriladi va serobga o'xshab ko'rinadi." (17-20-oyatlar)
After this multitude of images taken from actual life the sūrah takes up the issue of the event of which they have been warned. It explains to them its nature and how it takes place: “Fixed is the Day of Decision. On that day the Trumpet is blown and you shall come in crowds, and heaven is opened, and becomes gates, and the mountains are made to move away, and seem to have been a mirage.” (Verses 17-20)
Shundan so'ng, zo'ravonlik va cheksiz kuchga ega bo'lgan sahna keladi:
Then follows a scene of misery, that is at once both violent and infinitely powerful:
"Do‘zax qo‘riqchi kuzatuvchidek turadi, zolimlar va haddan oshganlar uchun manzil. Ular unda uzoq yillar qoladilar; na salqinlikni, na biror ichimlikni totmaydilar, faqat qaynoq suv va yiringli chirindini — bu ularning munosib jazosi. Ular hisob-kitobga duch kelishlarini kutmagan edilar va Bizning oyatlarimizni butunlay inkor etdilar. Lekin Biz har bir narsani yozib qo‘ydik [va shunday deymiz]: ‘Endi buni totib ko‘ringlar; sizga faqat azobning ziyodasi qo‘shiladi.’" (21-30-oyatlar)
Baxt manzarasi esa go‘zallikka to‘lib-toshgan: "Taqvodor kishilar uchun xavfsiz joy, bog‘lar, uzumzorlar, teng yoshdagi, to‘lgan ko‘kraklari bor qiz-yorlar va to‘la-to‘kis kosalar bor. U yerda ular na behuda gap, na yolg‘on eshitadilar. Bu sizning Rabbingizdan berilgan mukofotdir — haqiqatan ham yetarli sovg‘a." (31-36-oyatlar)
“Hell stands as a vigilant watch guard, a home for the tyrants and the transgressors. Therein they shall abide for ages, tasting neither coolness nor any drink, except boiling fluid and decaying filth, a fitting recompense. They did not expect to be faced with a reckoning, and roundly denied Our revelations. But We have placed on record every single thing, [and We shall say]: ‘Taste this, then; the only increase you shall have is increase of torment.’“ (Verses 21-30) The scene of happiness, on the other hand, overflows with beauty: “The God- fearing shall have a place of security, gardens and vineyards and high-bosomed maidens, of equal age, for companions, and a cup overflowing. There they shall hear no idle talk, nor any falsehood. Such is the recompense of your Lord, a truly sufficient gift.” (Verses 31-36)
Sura shu oxirida, bu sodir bo‘ladigan kunning ulug‘vor manzarasiga hamroh bo‘lgan o‘ziga xos bir ohang bilan yakunlanadi: “Osmonlarning va yerning hamda ular orasidagi narsalarning Rabbi, Rahmoni — ular Undan so‘z ayta olmaydilar. Ruh va farishtalar saf-saf bo‘lib turgan kunda, Rahmon ruxsat bergan kishilardan boshqalar so‘zlay olmaydilar va ular faqat to‘g‘ri gapni aytadilar. Ana shu kun haqdir. Kim xohlasa, Rabbisi tomon qaytish yo‘lini topsin. Biz sizlarni yaqinlashib kelayotgan azob haqida ogohlantirdik — o‘sha kunda inson qo‘llari oldinga yuborgan narsalariga qaraydi, kofir esa: …” deb faryod qiladi.
The sūrah closes with a distinctive note which accompanies a majestic scene of the day when all this takes place: “Lord of the heavens and earth and all that lies between them, the Most Gracious, with whom they have no power to speak. On the day when the Spirit and the angels stand in ranks, they shall not speak, except those to whom the Most Gracious has given leave, and who shall say what is right. That day is a certainty. Let him who will seek a way back to his Lord. We have forewarned you of an imminent scourge, on the day when man will look on what his hands have forwarded and the unbeliever will cry:
«Keni, men tuproq bo‘lsam edi!» (37-40-oyatlar)
‘Would that I were dust!” (Verses 37-40)
Bu ular so'rayotgan xabari buyuk xabardir va bu, ular uning haqiqatini anglagan kunda sodir bo'ladigan narsadir.
This is the fateful tiding about which they ask, and this is what will happen on the day when they realize the true nature of this great event.