Sura shundan so'ng Yaratuvchining yagonaligini ta'kidlaydigan yaratilish jihatlarini va faqat Allohning o'zi ularning hammasini ato etishini tasdiqlaydigan ne'mat jihatlarini bayon qilishga kirishadi. Ular ketma-ket keladigan guruhlar shaklida, osmonlar va yerning yaratilishidan boshlanib, insonning yaratilishiga o'tgan holda nozil qilinadi: “U osmonlar va yerni haqiqat bilan yaratdi; odamlar Unga shерik qilayotgan narsalardan U yuksak va poklikda ulug'dir. U insonni bir tomchi nutfadan yaratadi; shunga qaramay, o'sha inson ochiqdan-ochiq tortishuvchidir.” (3-4-oyatlar)
Note: The rules require the Uzbek word for God rather than "Allah" in non-Qur'anic text, and the Qur'an verse here is rendered in translation; I have kept "Yaratuvchi" and "Uning" as the divine references.
The sūrah then begins to outline the aspects of creation that emphasize the oneness of the Creator, and the aspects of blessing that confirm that it is God alone who bestows them all. These are revealed in groups that follow one another sequentially, starting with the creation of the heavens and the earth, and moving to the creation of man: “He has created the heavens and the earth in truth; sublimely exalted is He above anything people may associate with Him. He creates man out of a drop of sperm; yet this same man is openly contentious.” (Verses 3-4)
“U osmonlarni va yerni haqiqat bilan yaratgan.” (3-oyat) Haqiqat ularning yaratilishi va mavjudligining asosidir. Darhaqiqat, haqiqat ularning ishlarini va butun yaratilishning ishlarini boshqarishda muhim unsurdir. Hech narsa behuda yoki o‘yin-kulgi uchun yaratilmagan. Har bir narsa haqiqat asosida vujudga kelgan va oxir-oqibat haqiqatga olib boradi. “U ular Unga sherik keltiradigan narsalardan yuksak poklangandir.” (3-oyat) U ularning mushrikona e’tiqodlaridan va Unga sherik qilib olgan har qanday maxluqlardan ulug‘ va yuksakdir. Haqiqatan, osmonlarni, yerni va ularda yashovchi barcha mavjudotlarni yaratgan Zotdir. Hech bir maxluq Uning sherigi bo‘lishga loyiq emas. Darhaqiqat, Unga hech qanday sherik yo‘qdir.
“He has created the heavens and the earth in truth.” (Verse 3) The truth is at the core of their creation and their existence. Indeed the truth is an essential element in managing their affairs and the affairs of all creation. Nothing is created in vain or idle play. Everything derives its existence on the basis of the truth, and leads eventually to the truth. “Sublimely exalted is He above anything people may associate with Him.” (Verse 3) He is exalted above their pagan beliefs and above any creatures they associate with Him. He is indeed the One who has created the heavens and the earth and all beings that live in them. No creature is worthy of being His partner. Indeed He has no partners.
“U insonni bir tomchi suvdan yaratadi; shunga qaramay, bu odam ochiqdan-ochiq tortishuvchidir.” (4-oyat) Boshlang'ich nuqta bilan oxirgi nuqta orasidagi masofa juda katta: arzimas bir tomchi nutfa va ochiq tortishuvga kirgan voyaga yetgan inson. U Rabbisi bilan bahslashadi va Uni inkor etadi. Uning borligi yoki yagonaligi haqida tortishadi. Ayni paytda oyat ohangi nutfa tomchisi bilan tortishuv va bahsga kirgan kamolga yetgan odam o'rtasida hech qanday oraliq qoldirmaydi. Bu qarama-qarshilikning to'liq ekanligini va orasidagi masofaning nihoyatda kengligini ko'rsatadi. Bunday qisqalik ta'sirni kuchaytirish maqsadida qo'llangan.
“He creates man out of a drop of sperm; yet this same man is openly contentious.” (Verse 4) The gulf is so huge between the origin and the end, between the worthless sperm and the man in open contention. He disputes with his Lord and denies Him. He argues about His existence or His oneness. Yet the way the verse runs leaves no gap between the point of origin, the drop of sperm, and the grown up man engaged in dispute and contention. This shows the contrast to be complete and the gulf too wide. Such brevity is intended for enhanced effect.
Koinot kengligi va yer ustida insonning alohida o‘rni bor. Shu sababli, sura Alloh inson xizmatiga bergan ba’zi yaratiqlarni eslatadi, avvalo chorva mollaridan boshlab: «U sizlar uchun issiqlik va boshqa foydalar beradigan chorva mollarini yaratdi; ulardan oziq-ovqat olasizlar. Ularni kechqurun uyga haydab kelganingizda ham, ertalab yaylovga chiqarganingizda ham, ularda go‘zallik ko‘rasizlar. Ular yukingizni sizga boshqacha yetib bo‘lmaydigan uzoq yurtlarga ham olib boradi, bunda o‘zingizga katta mashaqqat bo‘lardi. Albatta, Rabbingiz Eng Mehribon, Rahmli Zotdir. Va sizlar minish yoki ko‘rk uchun otlarni, qatirlarni va eshaklarni yaratdi. Va sizlar bilmaydigan boshqa narsalarni ham yaratadi». (5–8-oyatlar)
Against the expanse of the heavens and the earth man stands out. Therefore, the sūrah mentions some of the creation God has made subservient to man, beginning with cattle: “He creates cattle which give you warmth and other benefits; and from them you obtain food. And you find beauty in them when you drive them home in the evening and when you take them out to pasture in the morning. And they carry your loads to distant lands, which you could not otherwise reach without much hardship to yourselves. Your Lord is certainly Most Compassionate, Merciful. And [He creates] horses, mules and asses for you to ride or put on show. And He creates other things of which you have no knowledge.” (Verses 5-8)
Qur'on vaziyatiga o'xshash ko'plab sharoitlarda va butun dunyoda hamon asosiy bo'lib qolayotgan har qanday qishloq xo'jaligi tizimida chorvaning qadri to'liq e'tirof etiladi. Haqiqatan ham, chorvasiz insoniyat yashay olmaydi. O'sha davrda Arabistonda eng mashhur chorva hayvonlari tuya, sigir, qo'y va echki edi. Boshqa tomondan, ot, katir va eshaklar minish va ko'rsatish uchun ishlatilgan. Ularning go'shtini yeyish uchun mo'ljallanmagan edi. Darhaqiqat, bu hayvonlar go'shtini yeyish joizligi borasida olimlar orasida ixtilof bor. Imom Abu Hanifa ushbu hayvonlarning foydalanish maqsadlarini belgilab beruvchi quyidagi oyatga tayanib, otning go'shtini yeyish mumkin emas, deydi. Biroq olimlarning ko'pchiligi uning go'shtini yeyish joiz deb hisoblaydi.
In numerous situations that are similar to the environment where the Qur’ān was revealed, and in any agricultural set-up, which remains the principal one in the whole world, the value of cattle is fully appreciated. Indeed mankind cannot survive without cattle. The better known cattle in Arabia at the time were camels, cows, sheep and goats. On the other hand, horses, mules and asses were for riding and show. They were not meant to be eaten. Indeed there is disagreement among scholars on the permissibility of eating the meat of these animals. Imām Abū Ĥanīfah relies on this verse which defines the uses of these animals to say that horses may not be eaten. The majority of scholars, however, maintain that they are permissible to eat.
Bunda ular ishonchli hadislarga va amaliy sunnatga tayanadilar.
In this they rely on authentic aĥādīth and on practical sunnah.
Qur’on bu jihatni Allohning ne’matlaridan biri sifatida eslatar ekan, u bu ne’matlarning inson hayotidagi amaliy ehtiyojlarni qondirishiga ishora qiladi. Chorva mollari terisi, junи va sochidan foydalanganimizda, ular bizga issiqlik beradi.
As the Qur’ān refers to this aspect of God’s blessings, it refers to the practical needs it fulfils in human life. Cattle give warmth as we use their hide, wool and hair.
Bular yana boshqa foydalarga ham ega. Biz chorva mollaridan sut va go'sht ham olamiz. Eslatib o'tilganki, chorva mollari odamlarga oziq-ovqat beradi va ular safarga chiqqanda yuklarini tashiydi.
These have even further benefits. We also obtain milk and meat from cattle. We are reminded that cattle provide food for people and carry their loads when they travel.
Chorvasiz odamlar yaqin o'tmishgacha o'z manziliga yetishda katta qiyinchilikka duch kelardi. Shu bilan birga, biz ularning go'zalligidan zavqlanamiz, ayniqsa ularni kechqurun uyga haydab kelganimizda va ertalab o'tloqqa olib chiqqanimizda. Ularning kuchli va g'ayratga to'la holda harakatlanayotganini shunchaki ko'rish ham bizga quvonch bag'ishlaydi. Qishloq aholisi shaharliklarga qaraganda bu oyatlarda nazarda tutilgan ma'nolarni yaxshiroq anglay oladi.
Without cattle, people would until recently have found great difficulty in reaching their destination. At the same time we enjoy their beauty, particularly when we drive them home in the evening and when we take them to pasture in the morning. Just looking at them moving along, strong and full of vigour, gives us pleasure. Rural people are better able than town dwellers to appreciate the meanings to which these verses refer.
Otlar, xachirlar va eshaklar boshqa inson ehtiyojlarini ham qondiradi. Ular minish uchun, yoki ko'rk va go'zallik uchun saqlanadi: "Va [U] sizlar uchun ot, xachir va eshakni minish va ziynat uchun yaratdi." (16:8) Bu yerda Islomiy hayot qarashidagi juda qiziqarli bir jihatga duch kelamiz, ya'ni go'zallik muhim o'rin tutadi.
Horses, mules and asses also meet other human needs. They are used as mounts to ride or, they are put on show for their beauty: “And [He creates] horses, mules and asses for you to ride or put on show.” (Verse 8) Here we encounter a particularly interesting point in the Islamic outlook of life, whereby beauty constitutes an important aspect.
Xudoning ne'mati faqat zaruriy ehtiyojlarni — taom, ichimlik va minib yuriladigan ulov kabilarni — qondirib qo'ymaydi. U sog'lom istaklarni ham, ya'ni zaruriy ehtiyojdan tashqaridagi istaklarni ham qondiradi. Bu yerda go'zallikni his qiladigan va zavq izlaydigan tuyg'uning qoniqishini ko'ramiz, shuningdek, hayvoniy istak va ehtiyojlardan ancha yuksak bo'lgan insoniy his-tuyg'ularning ham qoniqishini topamiz.
God’s blessing does not merely satisfy essential needs, such as food, drink and mounts. It also satisfies healthy desires beyond basic needs. Here we find satisfaction of the sense that enjoys beauty and seeks pleasure, and also satisfies human feelings that are more sublime than animal desires and needs.
“Albatta, Rabbingiz Eng Mehribon, Eng Rahmli zotdir.” (7-oyat) Bu izoh, ayniqsa, og‘ir yuklarni uzoq yurtlarga olib borishga qaratilgan bo‘lib, odamlar buni boshqacha yo‘l bilan, ko‘p mashaqqat chekmasdan amalga oshira olmagan bo‘lardi. Shunday qilib, bu izoh bizning e’tiborimizni chorva mollarini yaratish orqali Alloh bergan ulkan ne’matlarga va bu ne’matga hamroh bo‘lgan katta rahmatga qaratadi.
“Your Lord is certainly Most Compassionate, Merciful.” (Verse 7) This comment refers in particular to the carrying of heavy loads to distant lands which people could not reach otherwise without enduring much hardship. Thus the comment directs our attention to the great blessings that God has given us by creating cattle, and to the great mercy accompanying this blessing.
"Va U siz bilmaydigan narsalarni yaratadi." (8-oyat) Bu jumla chorva mollari, otlar, xachirlar va eshaklarning yaratilishi hamda ularning turli maqsadlarda ishlatilishi va keltiradigan foydalari haqida sharh beradi. Shu tariqa u odamlarning tasavvurini o'z atrofidagi muhit va yashayotgan davridan tashqariga yo'naltiradi. Muayyan joyda va muayyan vaqtda mavjud bo'lganlardan tashqarida hayotning boshqa shakllari va turlari ham bor. Xudo odamlar bunga tayyor bo'lishlarini va shu yo'l bilan ularning dunyoqarashi kengayishini istaydi. U yana, bunday boshqa hayot shakllari mavjud bo'lganda, ularni qabul qilishlarini ham istaydi.
“And He creates things of which you have no knowledge.” (Verse 8) This sentence comments on the creation of cattle, horses, mules and asses and the different uses to which they are put and the benefits they provide. Thus it invites people’s imagination to look beyond their immediate environment and the time in which they live. Beyond what exists at a particular location and in a particular time there are other forms and types of life. God wants people to expect this so as to broaden their vision. He also wants them to accept such other forms of life when they are available.
Ular yangi turdagi vositalardan foydalanishdan bosh tortmasligi kerak, ota-bobolari ishlatgan sigir, ot, xachir va eshaklardan boshqasini ishlatmayman, deb aytmasligi kerak. Shunga o'xshab, hech kim shunchalik qotib qolmasin, Qur'on faqat ularni zikr qilgani uchun boshqa hech qanday transport vositasidan foydalanib bo'lmaydi, deb aytmasin.
They must not refuse to benefit by such new types, saying that they will only use the cattle, horses, mules and asses their fathers used. Similarly, no one should be so rigid as to say that since the Qur’ān only mentioned these, no other form of transport can be used.
Islom ochiq fikrli va moslashuvchan dindir. U o‘z izdoshlarini istalgan vaqtda mavjud bo‘lgan barcha imkoniyat va resurslardan foydalanish qobiliyati bilan ta’minlaydi. Qur’on odamlarning aql-idrokini va qalbini Xudo yaratgan, kelajakda fan kashf etgan yoki ishlab chiqargan har qanday narsani qabul qilishga tayyorlaydi. To‘g‘ri islomiy vijdon Xudoning yaratilishiga yoki ilmiy kashfiyotga qo‘shilgan har qanday yangi ajoyib narsani doimo qabul qilishga tayyor turadi. Yillar davomida minish va yuk tashish uchun ko‘plab yangi vositalar, shuningdek, ko‘plab go‘zal buyumlar paydo bo‘ldi. Qur’on nozil bo‘lgan paytda bularning hech biri odamlarga ma’lum emas edi. Bizga noma’lum bo‘lgan yana ko‘p narsalar bo‘ladi. Qur’on Xudo “sizlar bilmagan narsalarni yaratadi”, deb aytish orqali bizni bularni qiynalmasdan qabul qilishga tayyorlaydi. (8-oyat)
Islam is open minded and flexible. It equips its followers with the ability to use all potentials and resources that are available at any time. The Qur’ān thus prepares people’s minds and hearts to receive whatever God creates and science discovers or produces in the future. A proper Islamic conscience is always ready to accept any new remarkable addition to God’s creation or to scientific discovery. Over the years many new means of riding and carrying loads have been added, as well as many objects of beauty. None of these were known to people when the Qur’ān was revealed. There will be many more which are unknown to us. The Qur’ān prepares us to accept these without difficulty by stating that God “creates things of which you have no knowledge.” (Verse 8)
Yer yüzida ulov, minish va sayohat bilan bog‘liq holda, ba’zi manzillarga yetish uchun yurilgan yo‘llar bilan birga, sūra yana boshqa maqsadlarni ham qo‘shadi, ularga biz aqliy yo‘llar bo‘ylab yurish orqali yetishimiz mumkin. Bunday yo‘l — imon yo‘lidir; u hech qanday burilishsiz to‘g‘ri yo‘ldir. U belgilangan maqsaddan oshib ketmaydi. Aynan shu manzilga olib bormaydigan boshqa yo‘llar ham bor. Endi Alloh taolo O‘ziga olib boradigan yo‘lni aniq va ravshan qilishni o‘z zimmasiga olgan. U buni koinotda joylashtirgan belgilar va O‘z elchilari orqali ko‘rsatadi: “To‘g‘ri yo‘lni ko‘rsatish Allohning zimmasidadir. Yo‘llar orasida (Allohdan) og‘adiganlari ham bor. Agar xohlaganida, albatta, hammangizni to‘g‘ri yo‘lga boshlagan bo‘lur edi.” (9-oyat)
Within the context of carriage, riding and travelling to reach certain destinations on earth, the sūrah adds other objectives which we can reach by travelling along mental ways. Such is the road to faith, which is a straight way that has no turnings. It does not go beyond the defined goal. There are other ways that do not lead to the same destination. Now God has undertaken to make the way leading to Him clear and well defined. He points it out through the signs He has placed in the universe and through His messengers: “It is God alone who points to the right path. Yet many may swerve from it. Had He so willed, He would have guided you all aright.” (Verse 9)
To'g'ri yo'l — bu u yoki bu tomonga egilmaydigan, to'g'ri yo'nalishda boradigan yo'ldir. U o'z manzilига to'g'ridan-to'g'ri olib boradi va hech qanday chetga og'ishga yo'l qo'ymaydi. Egri yo'l esa manzildan uzoqlashtirib yuborishi mumkin yoki uni kesib o'tib ketishi mumkin, lekin unda to'xtamaydi.
The right path is the straight one which does not bend here or there. It goes directly to its destination, allowing for no deviation. A swerving path may lead away from the destination, or may go beyond it, without stopping at it.
“Agar U xohlaganida, sizlarning barchangizni to‘g‘ri yo‘lga boshlagan bo‘lardi.” (9-oyat) Lekin Uning irodasi shunday bo‘lganki, U insonni Uning hidoyatiga ergashish yoki adashish ikki moyilligi bilan yaratdi va uni har ikki yo‘lni tanlashga qo‘ydi. Shu sababli, ba’zi odamlar to‘g‘ri yo‘lga ergashadi, ba’zilari esa og‘ishgan yo‘llarga ergashadi. Ikkala turdagi odam ham Xudoning irodasidan tashqariga chiqmaydi, chunki Uning irodasi insonga erkin tanlov berishni belgilagan.
“Had He so willed, He would have guided you all aright.” (Verse 9) But it has been His will that He creates man with the dual propensity to follow His guidance or to go astray, and to let him choose to follow either way. Hence, some people follow the right path and some follow swerving ways. Neither type goes beyond God’s will which has determined to allow man free choice.