Ushbu surainng birinchi oyatlarida Alloh taolo O'zining ajoyib yaratuvchilik ishlari, bandalariga ato etgan ne'matlari hamda oshkora va yashirin narsalarni bilishi haqida ko'plab jihatlarni bayon qilgan. Mushriklar ilohiylikdan ulush bor deb da'vo qilayotgan boshqa mavjudotlar esa hech narsa yaratmaydi, balki o'zlari ham yaratilgandir.

The first passage of this sūrah outlined a great many aspects of God’s marvellous creation and His blessings which He bestows on His servants, and His knowledge of what is open and what is secret. The other beings which the unbelievers allege to have a share of divinity do not create anything; indeed they themselves are created.

Ular bilimdan mahrum, o‘likdirlar va qachonki tirilishlari ehtimoldan yiroq. Ular o‘z bandalari hisob-kitobga duch kelish uchun qachon tirilishini bilmaydilar. Bu ularning ibodatga loyiq iloh bo‘la olmasligini aniq ko‘rsatadi. Darhaqiqat, bu ko‘p xudolikka asoslangan barcha e’tiqodlar yolg‘on ekanini ko‘rsatadi. Bu sura Xudoning yagonaligi masalasi bilan bog‘liq holda ko‘targan birinchi masala bo‘lib, unga qayta tirilish masalasiga oid qo‘shimcha ishora ham qo‘shilgan.

They are devoid of knowledge, dead and unlikely ever to come to life. They do not know when their servants are resurrected in order to face the reckoning. This clearly shows that they cannot be deities worthy of worship. Indeed it shows that all beliefs based on a multiplicity of deities are false. This was the first issue raised by the sūrah in connection with the question of God’s oneness, with an added reference to the question of resurrection.

Ushbu parcha oldingi qismning davomi bo‘lib, yangi bir bo‘lakni boshlaydi. U Xudoning yagonaligi haqida aniq bayon bilan boshlanadi. Qiyomat kunini inkor etadigan kishilarning yuraklari haqiqatni rad etishda qattiqlashib qolgani ayon qilinadi. Ko‘rlik ularning xarakterining ajralmas belgisiga aylanganki, u ularni dalillar aniq guvohlik berayotgan haqiqatni tan olishdan to‘sadi. Ularning kibri esa o‘zlari haqiqat deb his qilgan narsani e’tirof etishga va uning xabarini qabul qilishga to‘sqinlik qiladi. Parcha ta’sirli bir manzara bilan yakunlanadi: barcha soyalar, osmonlar va yerdagi barcha jonzotlar hamda farishtalar Xudoga sajda qilmoqda. Ular kibrdan xoli, Xudodan qo‘rqadi va Uning amriga e’tiroz bildirmasdan bo‘ysunadi. Bu to‘liq itoatkorlik manzarasi parchaning boshida kibr bilan haqiqatni inkor etayotgan, yuragi qattiqlashgan kofirlar holati bilan keskin tafovut qiladi.

The present passage picks up where the last one left off, starting a new round which begins with a clear statement of God’s oneness. It makes clear that those who do not believe in the Day of Judgement have hearts that are hardened in their denial of the truth. Blindness has become an essential characteristic that prevents them from admitting the truth to which signs clearly testify. Their arrogance stops them from acknowledging what they feel to be the truth and accepting its message. The passage concludes with a touching scene in which we see all shadows prostrating themselves, together with every living thing in the heavens and earth, as well as the angels, to God. These are free of arrogance. They fear God and obey His command without dissent. This scene of complete obedience contrasts with that of the hardened unbelievers arrogantly denying the truth at the beginning of the passage.

Sizning Xudoyingiz yagona Xudodir. Oxirat hayotini inkor etadiganlarning qalblari haqiqatni rad etishda qattiq turadi. Ular takabburlikka to‘la. Xudo, albatta, ular yashirgan narsani ham, oshkor qilgan narsani ham biladi. U takabbur kishilarni sevmaydi. (22-23-oyatlar)

Your God is the One God. Those who deny the life to come have hearts that persist in denying the truth. They are full of arrogance. God surely knows what they keep secret and all that they bring into the open. He does not love those who are arrogant. (Verses 22-23)

Sura bir Xudoning yagonaligiga ishonish bilan Qiyomat kuniga ishonish o‘rtasida aniq bog‘liqlik o‘rnatadi. Darhaqiqat, u bularning birini ikkinchisiga dalil qilib qo‘yadi, chunki faqat Xudoga ibodat qilish tirilish va mukofotga ishonish bilan chambarchas bog‘liqdir.

The sūrah provides a clear link between believing in God’s oneness and believing in the Day of Judgement. Indeed it makes the one evidence for the other, as worshipping God alone is closely associated with belief in resurrection and reward.

Aynan va to‘liq namoyon bo‘ladigan hikmat va adolat — bu Xudoning hikmati va adolati oxirat hayotida namoyon bo‘ladi.

It is in the hereafter that God’s wisdom and justice are clearly and fully manifested.

"Sizning Xudoyingiz yagona Xudodir." Ushbu surada bayon etilgan buyuk yaratilish va ne'mat belgilari, shuningdek, Uning mukammal ilmining belgilari ham mana shu ravshan haqiqatga olib keladi.

“Your God is the One God.” All that the sūrah has outlined of great signs of creation and blessing, and also of the signs of His perfect knowledge, lead to this clear truth.

Koinotni boshqaradigan tabiat qonunlarining uyg'unligi va o'zaro to'ldiruvchanligida namoyon bo'ladigan, aniq ta'sirlari ko'rinib turgan haqiqat.

A truth with manifest effects seen in the harmony and complementarity of the laws of nature governing the universe.

Bu buyuk haqiqatni rad etganlar va oxiratga ishonmaganlar dalil va isbotga kam emaslar. Aybi, aksincha, o'zlarida va qattiqlashgan tabiatlarida. Ularning yuraklari ko'rayotgan belgilarni doimo inkor etadi. Ular mag'rur bo'lib, aniq dalilni qabul qilishni, Allohga bo'ysunishni va Uning Elchisiga iymon keltirishni istamaydilar. Note: the original says "God", so I've rendered it as "Xudo" to follow the rules. Correction to the above: Bu buyuk haqiqatni rad etganlar va oxiratga ishonmaganlar dalil va isbotga kam emaslar. Aybi, aksincha, o'zlarida va qattiqlashgan tabiatlarida. Ularning yuraklari ko'rayotgan belgilarni doimo inkor etadi. Ular mag'rur bo'lib, aniq dalilni qabul qilishni, Xudoga bo'ysunishni va Uning Elchisiga iymon keltirishni istamaydilar.

Ibn Abī Ĥātim rivoyat qiladi: “Quraysh oqsoqollari maslahat uchun yig‘ildilar. Ulardan ba’zilari shunday dedi: ‘Muĥammad nozik va kuchli dalil keltiradigan odam. Kimki bilan gaplashsa, uni tezda o‘ziga bo‘ysundiradi. Shuning uchun o‘z qavmingizning eng hurmatli, nasl-nasabi yaxshi ma’lum bo‘lgan kishilaridan bir nechtasini tanlang. Ular Makkaga olib boradigan har bir yo‘l bo‘yida, bir-ikki kunlik masofada turib olsinlar va Muĥammad bilan uchrashish uchun kelgan har kimni qaytarsinlar.’ Odamlar aynan shunday qildilar. Ulardan biri o‘z qavmi tomonidan Muĥammad haqida surishtirish uchun yuborilgan odam bilan uchrashib qolsa, o‘zini tanishtirar va qavmi orasidagi o‘rnini aytib berardi. So‘ngra unga Payg‘ambar ﷺ haqida gapirib berishni taklif qilar: ‘U yolg‘onchi, unga faqat qullar, johil odamlar va hech narsaga yaramaydigan kishilargina ergashgan. Uning qavmidagi barcha donishmand kishilar unga qarshi aniq pozitsiya tutdilar’, derdi. Bu ko‘pchilikni qaytarib yuborish uchun yetarli bo‘lardi. Aynan shu haqda Alloh taolo quyidagi oyatda aytadi: “Ulardan: ‘Robbingiz sizlarga nima nozil qildi?’ deb so‘ralganda, ‘Bu avvalgilarning ertaklaridir’, deydilar.” (24-oyat)

Ibn Abī Ĥātim reports: “The elders of the Quraysh met for consultation. Some of them said: ‘Muĥammad is a man of fine argument. If he speaks to a man, he soon gets hold of him. Therefore, select some of your most honourable people, whose lines of ancestry are well known. Let them take their positions at every route into Makkah, at one or two day’s distance, so that they turn away anyone who comes to meet Muĥammad.’ People did just that. If any of them met a man sent by his people to find out about Muĥammad, he would introduce himself to him, telling him his position among his people. He would then offer to tell him about the Prophet, saying, ‘He is a liar who has been followed only by slaves and ignorant people, and those who are good for nothing. All wise men among his people have taken a clear stand against him.’ This would be enough to turn many people away. It is to this that God refers in the verse stating: “Whenever they are asked, ‘What has your Lord bestowed from on high?’ they say: Fables of the ancients!’” (Verse 24)

«Boshqa tomondan, agar Payg‘ambar haqida ma’lumot to‘plash uchun yuborilgan odam Alloh tomonidan ichki basirat (ziyrakllik) ato etilgan kishi bo‘lsa, u shunday deydi: “Agar shunchalik yaqinga kelib, bu odam bilan uchrashmay va u nima deyayotganini tinglamay, qavmimga uning haqiqiy surati haqida xabar berish uchun qaytib ketsam, men haqiqatan ham yomon axborot to‘plovchiman.” U Makkaga kirishni talab qiladi, u yerda mo‘minlar bilan uchrashadi va ular unga Muhammad ﷺ aytgan barcha gaplarning yaxshi va to‘g‘ri ekanini aytishadi.» Bu Quraysh tomonidan Islomga qarshi uyushtirilgan, yaxshi o‘ylangan targ‘ibot kampaniyasi edi. Shunga o‘xshash kampaniya har bir davrda, o‘zini haqiqatga bo‘ysundirishni istamaydigan kibrli odamlar tomonidan, uni qo‘llab-quvvatlovchi barcha dalillarga qaramay, uyushtiriladi.

Boshqa tomonda esa taqvodor kishilar turadi. Ularning surati kelib chiqishi va oqibati jihatidan manmanlik qiluvchi kofirlarning suratiga butunlay zid bo‘ladi:

On the other side stand the God-fearing. Their picture contrasts fully with that of the arrogant unbelievers, in origin and destiny:

Parhezkor kishilarga: "Robbingiz nima nozil qildi?" deyilganda, ular: "Yaxshilikdan", deydilar. Bu dunyoda yaxshilik qilganlar uchun yaxshilik bor; oxirat yurti esa ulardan ham afzaldir. Parhezkorlarning yurti naqadar go'zaldir! Ular ostidan daryolar oqib turgan Adn bog'lariga kiradilar. U yerda ular xohlagan narsalarining hammasiga ega bo'ladilar. Mana shunday, God parhezkorlarni mukofotlaydi. Ular o'zlarini pok holatda ekanlarida farishtalar jonlarini olib, shunday deydilar: "Sizlarga tinchlik bo'lsin! Qilib kelgan amallaringiz tufayli jannatga kiring".

But when the God fearing are asked: ‘What has your Lord revealed?’ they say: All that is good.’ For those who do good in this world, good reward [is assured]; but far better is their abode in the hereafter. Blessed is the dwelling place of the God fearing. The Gardens of Eden they will enter; through which running waters flow. There they shall have everything they desire. Thus shall God reward the God fearing; those whom the angels gather in death while they are in a state of purity, saying: ‘Peace be upon you! Enter paradise by virtue of what you were doing [in life.]’ (Verses 30-32)

Taqvodor kishilar Allohning vahiysi va U nozil qilgan barcha amru farmonlar hamda qonunlarning mohiyati go‘zal va mukammal ekanini anglaydilar. Shuning uchun ularga yuqoridan nima nozil qilingani so‘ralganda, ular buni bir so‘z bilan xulosalaydilar: “Barchasi yaxshilikdir.” So‘ngra Xudo nozil qilgan bu yaxshilikni, Uning vahiylaridan o‘rgangan narsalariga ko‘ra, batafsil bayon etadilar: “Bu dunyoda yaxshilik qilganlar uchun go‘zal mukofot bor.” (30-oyat) Ular go‘zal hayotdan bahramand bo‘ladilar va yaxshi mavqega ega bo‘ladilar. Biroq, “Oxiratdagi maskanlari esa yanada afzaldir.” Albatta, u bu dunyo hayotidagi barcha narsadan yaxshiroqdir. “Taqvodor kishilarning maskani naqadar go‘zaldir!” (30-oyat) Endi bu go‘zal oxirat maskani haqida batafsil ma’lumot beriladi: “Ostidan daryolar oqib turadigan Adn bog‘lariga kiradilar.” (31-oyat) Bunday joyda va bunday ne’matlar bilan ular mo‘l-ko‘l farovonlik va hashamatga ega bo‘ladilar. “U yerda ular xohlagan narsalarining hammasiga ega bo‘ladilar.” (31-oyat)

The God-fearing realize that the very essence of the divine message and all that God has revealed of directives, commandments and laws is good and perfect. Hence when they are questioned about what God has revealed from on high, they sum it up in a word: “All that is good.” They go on to outline this good that God has revealed, according to what they have learnt from God’s revelations: “For those who do good in this world, good reward is assured.” (Verse 30) They enjoy a good life and have a good position. However, “Far better is their abode in the hereafter.” It is certainly better than all there is in this present life. “Blessed is the dwelling place of the God-fearing.” (Verse 30) More details are now given about this abode of the hereafter, which is shown to be a goodly one indeed: “The Gardens of Eden they will enter, through which running waters flow.” (Verse 31) In such a place and with such resources they have comforts and luxuries in abundance. “There they shall have everything they desire.” (Verse 31)

Endi sura kofirlarning o‘z kufrlarining sabablarini izohlash uchun keltirgan yana bir dalilini bayon qiladi.

Now the sūrah reports yet another argument advanced by the unbelievers, to explain the reasons for their disbelief.

Shirk bilan ish tutganlar aytadilar: "Agar Alloh xohlaganida, biz ham, ota-bobolarimiz ham Undan boshqasiga sig'inmas edik va Uning amrisiz hech narsani haram qilib olmas edik." Ulardan oldingilar ham xuddi shunday deganlar. Payg'ambarlarning vazifasi ravshan yetkazishdan boshqami? Biz har bir ummatga: "Allohga ibodat qiling va shaytondan saqlaning", deb bir payg'ambar yubordik. Ulardan ba'zilarini Alloh hidoyatga yo'llagan, ba'zilariga esa adashish o'z ustidan hukm qilgan. Yer yuzini kezib, yolg'onga chiqqanlarning oqibati qanday bo'lganini ko'ringlar.

Those who associate partners with God say, Had God so willed, neither we nor our forefathers would have worshipped any other than Him, nor would we have declared anything forbidden without a commandment from Him.’ Those before them said the same. Are the messengers bound to do anything other than to clearly deliver the message? Indeed, We have raised a messenger in every community, [who said to them]: ‘Worship God and shun the Evil One.’ Among them were some whom God graced with His guidance, while others were inevitably doomed by their error. Go, then, about the earth and observe what was the end of those who denied the truth.

(Oyatlar 35-36)

(Verses 35-36)

Ular o‘zlarining va ota-bobolarining buzuq e’tiqodlari, sajda qilgan soxta iloxlari, shuningdek, aniq dalilsiz Alloh halol qilgan narsalarni harom deb atashlariga olib kelgan xato qarashlari uchun ayb-gunohni Xudoning irodasiga yuklaydilar.

They lay on God’s will the blame for all their own and their forefathers’ deviant beliefs, their worship of false deities, as also for their misguided concepts leading them to prohibit what God had made lawful without any clear authority from Him.

Ular, agar Allohning irodasi bo‘lganida, ulardan hech biri bunday ish qilmagan bo‘lardi, deb da’vo qiladilar. Bu Allohning irodasi va u qanday amal qilishi haqida juda noto‘g‘ri tasavvurdir.

They allege that none of them would have done anything of the sort, had God willed to prevent it. This is a grossly mistaken view of God’s will and how it operates.

Bundan tashqari, bu odamdan Alloh unga ushbu dunyoda ato etgan eng muhim fazilatni mahrum qiladi.

Furthermore, it deprives man of the most important quality which God has given him in this life.

Kofirlar yana bir dalil keltirib, ilohiy xabarni rad etishlarini oqlashga urinadilar. “Ular Allohga qasamyod qilib, Alloh o‘liklarni hech qachon tiriltirmaydi, deydilar. Ha, albatta! Bu O‘zi o‘z zimmasiga olgan va’dadir, garchi aksar odamlar buni bilmasalar ham. [Shunday qilib] U ular ixtilof qilayotgan masalalarning haqiqatini ularga oydinlashtirib beradi va kofirlar o‘zlarining yolg‘onchi ekanliklarini biladilar. Biz biror narsani xohlasak, unga faqat: “Bo‘l!” deymiz, xolos — u bo‘ladi.” (38–40-oyatlar)

The unbelievers make yet another argument to justify their rejection of the divine message. “They most solemnly swear by God that God never raises the dead to life. Yes indeed! That is a promise to which He has bound Himself, even though most people do not know it. [Thus] He will make clear to them the reality of matters over which they differ, and the unbelievers will know that they were liars. Whenever We will anything to be, We need only say, ‘Be’— and it is.” (Verses 38-40)

Qiyomat masalasi Alloh taolo elchilarini insoniyatga yuborganidan beri ko'plab jamoalar o'rtasida asosiy bahs-munozara mavzusi bo'lib kelgan. Alloh ularga yaxshilikni buyurib, yomonlikdan qaytarganini va ular doim Qiyomat kuni Alloh huzurida o'z amallari uchun javobgar bo'lishlari haqida ogohlantirganini hisobga olsak, bu masala shunday ahamiyat kasb etadi.

The question of resurrection has been the main point of contention among many communities ever since God sent His messengers to mankind, commanding them to do what is good and forbidding them what is evil, warning them always that they are accountable for their deeds before God on the Day of Judgement.

Shunga qaramay, Quraysh kishilari o'lgandan keyin Alloh hech kimni tiriltirmaydi, deb qat'iy qasam ichishga tayyor edilar. Boshqacha aytganda, ular Allohning mavjudligini tan olar, lekin o'liklarning Uning tomonidan qayta tirilishini inkor etardilar. Ular bunday tirilishni jasadlar chirib, a'zolar ajralib, zarralar hamma yoqqa sochilib ketganidan keyin mumkin emas deb hisoblardilar. Ular avvalo hayotning mo''jizaviyligiga e'tibor bermaydilar. Ular Allohning qudratining tabiati va uni insonlar yoki ularning imkoniyatlari bilan solishtirib bo'lmasligidan xabarsizdirlar. Biror narsani vujudga keltirish Allohni hech qanday tarzda qiynamasligini va Uning qudratiga hech qanday yuk solmasligini ular anglamaydilar. Uning biror narsani vujudga keltirishni xohlashi kifoya, shu zahoti o'sha narsa mavjud bo'ladi.

Yet these people from the Quraysh were ready to solemnly swear that God will not raise anyone to life after death. In other words, they acknowledge God’s existence but deny that the dead will be brought back to life by Him. They consider such resurrection to be impossible after bodies have decomposed, organs separated and molecules are scattered everywhere. They overlook the miraculous nature of life in the first place. They are oblivious to the nature of God’s power and the fact that it cannot be compared with that of human beings or their abilities. They do not realize that to bring anything into existence does not trouble God in any way, and does not place any burden whatsoever on His power. It is sufficient for Him to decide to bring something into existence for that thing to exist.

Bu oyatlar tuzuvchilar va makr qiluvchilar haqida gapirishdan boshlangan edi. Endi esa ikkita hayajonli ta'sirli jumla bilan yakunlanadi. Birinchisi ogohlantiradi: Xudoning rejasi oldida hech kim kecha yoki kunduzning hech bir vaqtida xavfsiz emas. Ikkinchisi esa butun koinotni Xudoning hamdini aytishga va Unga ibodat qilishga chaqiradi. Faqat inson Xudoga bo'ysunishni rad etishi mumkin, holbuki uning atrofidagi hamma narsa Xudoni ulug'laydi va maqtaydi.

The present passage started with a reference to those who plot and scheme. It now concludes with two highly charged emotional touches. The first warns that against God’s scheme no one is safe at any time of the night or day. The other invites people to join the whole universe in extolling God’s praises and worshipping Him. Only man can refuse to submit to God, while everything around him glorifies and praises God:

Yer yuzidagi yomonlik rejalarini tuzayotganlar Xudo ularni yer bilan yutib yubormasligidan yoki ular sezmagan joydan azob ularga yetmasligidan xavfsirab o'tiribdilarmi? Yoki yurib-turgan paytlarida ularni tutib olmasligidan, yoki ular ogohlanib, qo'rqib turgan paytda ularni ushlamasligidan? Albatta, sizning Rabbingiz eng mehribon, eng rahmlidir. Odamlar Xudo yaratgan har bir narsaning soyasi o'ng va chapga tushib, Xudoga to'liq bo'ysunib sajda qilayotganini ko'rmayaptilarmi? Osmonlar va yerdagi barcha jonzotlar, shuningdek farishtalar ham Xudoga sajda qiladilar. Ular takabburlik qilmaydilar. Ular o'zlaridan yuqorida bo'lgan Rabbilaridan qo'rqadilar va ularga buyurilganini bajaradilar. (45-50-oyatlar)

Do those who devise evil schemes feel secure that God will not cause the earth to swallow them, or that suffering will not befall them whence they do not perceive? — Or that He will not suddenly take them to task in the midst of their comings and goings; for they can never frustrate His design? — Or that He will seize them when they are alert and apprehensive? Surely your Lord is Most Compassionate, Most merciful. Do people not see how every object God has created casts its shadow right and left, prostrating itself before God in complete submission? For, before God prostrates itself every living thing in the heavens and the earth, as do the angels. They do not behave in arrogant defiance. They fear their Lord, who is high above them, and do as they are bidden. (Verses 45-50)

Insonlarning Allohning qudratini qanday ishlayotganini ko‘rib turib, ibrat olmasliklari naqadar ajablanarli! Ulardan makr-hiyla rejalashtirganlar o‘z fitnalarini davom ettiradilar, shu paytgacha xavf-xatarsiz yurganlar esa, o‘tganlar boshiga tushgani kabi, ularni ham tor-mor etadigan zarbadan o‘zlarini xavfsiz his qilishda davom etadilar. Ular Xudo istalgan paytda, uxlab yoki uyg‘oq holda, atrofda nima bo‘layotganini bilib yoki bilmay turganlarida ham, ularni jazolashi mumkinligidan hech qo‘rqmaydilar. Sura ularni e’tiborsiz qoldirsalar, o‘zlariga xavf solishi mumkin bo‘lgan yaqinlashib kelayotgan xatar haqida ogohlantiradi: “Yomon rejalar tuzganlar, Xudo yerni ularni yutib yuborishiga yoki ular sezmagan tomondan ularga azob kelishiga xavfsiz qaraydilarmi?” (45-oyat). Yoki ular, savdo-sotiq yoki sayr qilib yurganlarida, Xudo ularni istalgan paytda urmasligiga xavfsiz qaraydilarmi?