Yulduz bilan qasam, u botganda. Sizning hamrohingiz adashmagan va aldanmagan. U o'z xohishi bilan gapirmaydi. U sizga yetkazgan narsa faqat unga nozil qilingan vahiydir. Uni juda kuchli bir zot — kuchi benihoya bo'lgan, eng yuqori ufqda turgan, so'ngra yaqinlashib, ikki kamon masofasichalik yoki undan ham yaqinroq kelgan farishta — o'rgatgan. U Allohning bandasiga nimani vahiy qilgan bo'lsa, shuni vahiy qildi. Uning qalbi ko'rganini yolg'onga chiqarmadi. Endi u ko'rgan narsasi ustida siz u bilan tortishasizmi? Darhaqiqat, u yana bir marta, chegaradagi sidra daraxti yonida — qarorgoh bog'i yonida, sidra daraxtini qoplagan narsa uni qoplagan paytda uni ko'rgan. Ko'zi chalg'imadi va haddan oshmadi; u Robbisining eng buyuk oyatlaridan ba'zilarini albatta ko'rdi. (1-18-oyatlar)

By the star when it sets. This fellow-man of yours has not gone astray nor is he deluded. He does not speak out of his own fancy. That [which he delivers to you] is nothing less than a revelation sent down to him, something that a very mighty one has taught him, [an angel] of surpassing power, who stood on the highest horizon, and then drew near, and came close, until he was two bow-lengths away, or even closer, and revealed to God's servant what he revealed. [Muhammad's] heart did not belie what he saw. Will you, then, contend with him over what he sees? Indeed, he saw him a second time by the lote tree of the farthest limit, near to the garden of abode, when the lote tree was shrouded with whatever shrouded it. The eye did not waver, nor was it too bold; he certainly saw some of the greatest signs of his Lord. (Verses 1-18)

Biz bu ochilish ohangini o'qiganimizda, bir necha lahzaga Payg'ambarning qalbi kezgan yuksak kengliklarda yashaymiz. Nur qanotlarida ko'tarilib, yuqoridagi jamoa bilan birga bo'lamiz. Oyatlarga singdirilgan silliq ohangni, ularning ma'nolarini va yetkazadigan xabarni tinglaymiz. Barcha parda va to'siqlar olib tashlangan holda, Payg'ambar ﷺ qalbining boqishi bilan birga yashaymiz.

As we recite this opening, we live for a few moments on the sublime expanse experienced by the Prophets heart. We rise over wings of light to join the company on high. We listen to the smooth beat echoed in the words, their meanings and the message they impart. We live with the Prophets heart as it looks on, with all curtains and covers removed.

U yuqoridan vahiy qabul qiladi, eshitadi va ko‘radi hamda unga nozil qilinganini yodda saqlaydi. Bu lahzalar faqat pok qalbiga berilgan maxsus tajriba edi, lekin Alloh O‘z bandalariga ilhomli bayon ato etib, ularga xabarning his-tuyg‘usini, aks-sadolarini va ma’nolarini sezdirishda marhamat ko‘rsatadi. U ularga muborak qalbini osmonlarga olib chiqqan sayohatni qadam-baqadam, sahna-sahna va bosqichma-bosqich tasvirlab beradi, go‘yo ular ham hammasini o‘z ko‘zlari bilan kuzatayotgandek.

Shunday, bu shubhasiz haqiqat bo‘lib, Muhammad ﷺ ularni unga ishonishga chaqirgan. Unda ular o‘zlarining ilohlar deb da’vo qilingan xudolarga sig‘inishlari va xurofotlari uchun qanday asosga ega? Lot, Uzzo va Manot’ga sig‘inishlarini qanday oqlashadi? Bu sig‘inilganlar farishtalar bo‘lgani, farishtalar esa Xudoning qizlari bo‘lgani yoki ular odamlar nomidan Xudo huzurida shafoat qila olishi haqidagi shubhali da’volarini qanday isbotlashadi? Bu da’volarni qo‘llab-quvvatlaydigan biror narsa ularda bormi?

Such is the irrefutable truth in which Muhammad (peace be upon him) called them to believe. What basis, then, do they have for their worship and superstitions of alleged deities? How can they justify their worship of al-Lat, al-'Uzza and Manat? How can they prove their dubious claims that these were angels, and that the angels were Gods daughters, or that they can intercede with God on people’s behalf? Do they have anything to support these claims?

Siz al-Lot va al-Uzzo hamda Manot, uchinchi boshqasi haqida o'ylab ko'rdingizmi?

Have you considered al-Lat and al- (Uzzd, and Manat, the third other?

Erkak sizlarga, ayol Unga bo‘lsinmi? Bu holda bu bo‘linish adolatsiz bo‘lardi. Bular faqat siz va ota-bobolaringiz o‘zingiz o‘ylab topgan nomlardir, ular uchun God hech qanday hujjat bermagan. Ular faqat taxmin va o‘z nafslarining xohishlariga ergashadilar, holbuki ularning Robbilaridan to‘g‘ri hidoyat ularga allaqachon kelgan. Insonga o‘zi istagan narsaning hammasi berilsinmi? Holbuki oxirat ham, bu dunyo ham faqat God ixtiyoridadir. Osmonlarda farishtalar ko‘p, ammo God xohlagan va rozi bo‘lgan kishiga ruxsat bermaguncha, ularning shafoati hech narsaga yaramaydi. Oxiratga ishonmaydiganlar farishtalarga ayol nomlarini beradilar. Holbuki ular bu haqda hech qanday bilimga ega emaslar. Ular faqat taxminga ergashadilar, taxmin esa haqiqat o‘rnini hech qachon bosa olmaydi. (19-28-oyatlar)

Are you to have the male and He the female? That would then be an unfair division. These are nothing but names which you have invented - you and your forefathers -for which God has given no authority. They [who disbelieve] follow nothing but surmise and the whims of their own souls, even though right guidance from their Lord has now come to them. Is man to have all that he may wish for, when both the life to come and this present life belong to God alone? Numerous are the angels in the heavens, yet their intercession will avail nothing until God has given leave to whomever He wills and with whom He is pleased. Those who do not believe in the life to come give the angels female names. Yet of this they have no knowledge. They follow nothing but surmise, but surmise can never take the place of truth. (Verses 19-28)

Ushbu o‘rinda sura Payg‘ambarga murojaat qilmoqda. Unga bunday odamlardan yuz o‘girib, ularni e’tiborsiz qoldirishni va ularning taqdirini Allohga topshirishni buyuradi. Yaxshilik qilganlarni ham, yomonlik qilganlarni ham Alloh biladi. Uning hidoyatiga ergashganlarni ham, adashishda davom etganlarni ham mukofotlash Unga xosdir. U koinotni, bu dunyo hayotini va oxirat hayotini boshqarib turuvchi Zotdir. U mutlaq adolat bilan ish tutadi, hech kimga zulm qilmaydi, qilingan va davom ettirilmagan gunohlarni kechiradi. Har bir kishining niyatini va ichki fikrlarini biladi, chunki U insonni yaratgan Zotdir va har bir kishining har bir bosqichdagi va har bir lahzadagi haqiqatini biladi.

At this point, the surah addresses the Prophet. It directs him to ignore such people and turn away from them, leaving their fate to God. He knows the ones who do well and those who do badly, and it is He who requites both those who follow His guidance and those who remain in error. He is the One who controls the universe, this life and the life to come. He is the One who deals in absolute justice, wronging no one, forgiving sins that are not persisted with. He knows everyones intentions and inner thoughts, as He is the Creator of mankind who knows everyone’s reality at every stage and at every moment:

Shunay, Bizning oyatlarimizdan yuz o'girib, faqat dunyoviy hayotni istaydiganlardan yuz o'girgin. Ularning bilimi shu darajadadir. Sening Rabbing Uning yo'lidan adashganlarni yaxshi biladi va to'g'ri hidoyatga ergashganlarni ham yaxshi biladi. Darhaqiqat, osmonlarda va yerda bor narsa Allohga tegishlidir. U yomonlik qilganlarni qilgan amallariga yarasha jazolaydi, yaxshilik qilganlarni esa eng go'zali bilan mukofotlaydi. Katta gunohlardan va fahshdan, faqat ozgina yengil xatolardan tiyilganlarga kelsak, Sening Rabbing mag'firati keng zotdir. U sizlarni yerdan yaratgan paytda va onalaringizning qornida yashirin holda turganingizda sizlarni to'liq biladi. Shunday ekan, o'zingizni poklamang. U taqvodor kimsalarni eng yaxshi biladi.

So, ignore those who turn away from Our message and care only for the life of this world. Such is the sum of their knowledge. Your Lord knows best who strays from His path, and He knows best who follows right guidance. Indeed, to God belongs all that is in the heavens and the earth. He will requite those who do evil in accordance with what they did, and will reward those who do good with what is best. As for those who avoid grave sins and shamefid deeds, apart from casual indulgence, your Lord is abounding in forgiveness. He is fully aware of you when He brings you into being out of the earth, and when you are still hidden in your mothers wombs. Do not, then, assert your own goodness. He knows best those who are truly God-fearing. (Verses 29-32)

Ushbu buyruq — Xudoning xabaridan yuz o‘giradigan va faqat bu dunyo hayoti bilan band bo‘lib qoladiganlarni e’tiborsiz qoldirish haqidagi buyruq — birinchi navbatda Payg‘ambar ﷺga qaratilgan. U surada allaqachon bayon etilgan, rivoyatlari va munosabatlari ko‘rib chiqilgan o‘sha kofirlar bilan o‘zini band qilmasligi kerak.

Darhaqiqat, osmonlarda va yerda bor narsa Allohga tegishlidir. U yomonlik qilganlarni qilgan ishlariga yarasha jazolaydi, yaxshilik qilganlarni esa eng go'zal mukofot bilan mukofotlaydi. (31-oyat)

Indeed, to God belongs all that is in the heavens and the earth. He will requite those who do evil in accordance with what they did, and will reward those who do good with what is best. (Verse 31)

Bu bayonot, Allohning osmonlar va yer ustidagi mutlaq egaligini ta’kidlab, oxirat masalasiga qo‘shimcha kuch va yanada kuchliroq ta’sir baxsh etadi. Oxiratni va uning vaqtini belgilovchi Zot — osmonlar va yer Unga tegishli bo‘lgan Zotdir. Mukofotni faqat U berishga qodir va uni barcha uchun to‘liq adolat bilan amalga oshirilishini ta’minlay oladi: “U yomonlik qilganlarni qilgan amallariga yarasha jazolaydi, yaxshilik qilganlarni esa eng go‘zal mukofot bilan mukofotlaydi” (31-oyat).

This statement, emphasizing God’s full ownership of the heavens and earth, gives the question of the hereafter added strength and greater influence. The One who determines the life to come and its timing is the One to whom the heavens and earth belong. Only He is able to administer reward, and to ensure that it is administered with full justice for all: “He will requite those who do evil in accordance with what they did, and will reward those who do good with what is best” (Verse 31)

Sura shundan keyin yaxshilik qiluvchilarni ta'riflaydi, ular eng go'zal natija bo'yicha mukofot oladilar. Ular “katta gunohlar va fahshdan, faqat ozgina xatolardan tashqari, saqlanadigan kishilar”dir. (32-oyat) Katta gunohlar – asosiy gunohlar, fahsh ishlar esa jiddiy haddan oshishni ifodalovchi gunohlardir. Olimlar bu yerda tarjima qilingan “lamam” arabcha so'zining ma'nosi haqida turlicha fikr bildirganlar.

The surah then defines the ones who do good, earning a reward according to what is best. They are the ones “who avoid grave sins and shameful deeds, apart from casual indulgence.” (Verse 32) Grave sins are cardinal, and shameful deeds are those sins that represent serious transgression. Scholars differ as to the meaning of the Arabic word lamam, translated here as casual indulgence.

Ibn Kasir aytadi, istisno ma'nosini bildiruvchi "...dan tashqari" iborasi uzilgan (munqatı') bo'lib, undan keyingi narsa oldingi narsaga aloqador emas, chunki unga ko'ra "lamam" degani kichik gunohdir. Imom Ahmad Ibn Abbosdan quyidagini keltiradi: "Lamamni eng yaxshi izohlaydigan narsa Payg'ambar ﷺ dan rivoyat qilingan hadisdir: "Har bir inson zinodan o'z ulushini albatta oladi: ko'z qarashlar bilan zino qiladi, til so'zlar bilan zino qiladi, ong esa fikrlar va xohish bilan zino qiladi; oxir-oqibat bularning hammasini ya'ni jinsiy aloqani amalga oshirish yoki undan voz kechish bilan tasdiqlaydi."" [Buxoriy va Muslim rivoyat qilgan.] At-Tabariy Ibn Mas'uddan quyidagini keltiradi: "Ko'z qarashlar bilan zino qiladi, lablar o'pish bilan zino qiladi, qo'llar zo'rlash bilan zino qiladi, oyoqlar esa yurish bilan zino qiladi. Oxir-oqibat bularning hammasini amal bilan tasdiqlaydi yoki tasdiqlamaydi. Agar jinsiy aloqaga to'liq borilsa, bu zinodir, aks holda esa lamamdir." Shunga o'xshash fikrlarni taniqli dastlabki olimlar Masruq va Ash-Sha'biy bildirgan. Shuningdek, Abu Hurayradan lamamni "o'pish, qarash, ishora va kichik harakat" deb izohlagani rivoyat qilinadi.

Сура endi o‘zining so‘nggi qismiga o‘tadi, bu qism birinchi qismning ohangini saqlab qoladi. U Ibrohim davridan beri bo‘lgani kabi ilohiy imonning asosiy tushunchasini bayon qiladi, Ibrohim esa hayot uchun birinchi to‘liq qonunni bergan zotdir. U insoniyatga ularning Rabbisini tanitadi. Uning irodasi ularning hayotiga qanday ta’sir qilishini ko‘rsatadi va uning natijalarini birin-ketin tasvirlaydi, bu esa inson vijdonini kuchli silkitadi. Ta’sir kuchayib, eng so‘nggi, juda kuchli zarbalarga yetadi, ular yumshagan qalblar va sezgir ongler tomonidan qabul qilinadi.

The surah moves now to its final part which maintains the same rhythm as the first part. It states the basic concept of divine faith, as it has been ever since the time of Abraham, who delivered the first full code for living. It makes their Lord known to mankind. It shows them how His will influences their lives, portraying its effects one after another in a way that strongly shakes the human conscience. It builds its effect up to the final beats, which are very powerful and are received with softened hearts and responsive minds.

U shunday odamdan yuz o'giruvchini ko'rdingmi: ozgina beradi-yu, so'ng qotib, to'xtab qoladi. Uning g'aybni biladigan, aniq ko'radigan bilimi bormi? Unga Musoning sahifalarida va amanatiga vafo qilgan Ibrohimning sahifalarida nima yozilgani aytilmadimi: hech bir jon boshqaning yukini ko'tarmaydi; inson uchun faqat o'zi harakat qilgani bor; uning mehnati ko'rilajak va unga eng to'liq mukofot beriladi; oxirgi maqsad Robbingning huzuridadir; kuldirgan ham, yig'latgan ham Uning o'zidir; o'ldirgan ham, tirilgan ham Uning o'zidir; erkak va ayol juftlikni, nutfadan, qachon qo'nsa, Uning o'zi yaratadi; keyingi hayotni paydo qilish ham Uning o'zining ishidir; boylik va mol-dunyo beradigan ham Uning o'zidir; Shi'ro yulduzining Robbi ham Uning o'zidir; qadimgi Odni ham Uning o'zi halok qildi; Samudni ham, hech qoldirmay, Uning o'zi yo'q qildi; ulardan oldin Nuh qavmini ham, chunki ular eng zolim va eng isyonkor edilar; buzilgan shaharlarni ham Uning o'zi ag'darib tashladi, ularni qoplagan narsa ularni qamrab oldi. Robbingning qaysi ne'matiga shubha qilasan?

Consider the one who turns away: he gives little at first then hardens and stops. Does he have knowledge of what lies beyond the reach of human perception so that he can clearly see? Has he never been told of what is written in the revelations given to Moses, and to Abraham who was true to his trust: that no soul shall bear the burden of another; that man will only have what he strives for; that his labour will be seen and he will be given the fullest reward for it; that with your Lord is the ultimate end; that it is He who causes [people] to laugh and weep; and it is He who deals death and gives life; that it is He who creates the two sexes, male and female, from a seed as it is lodged in place; that it is He who brings about a second life; that it is He who gives riches and possessions; that He is the Lord of Sirius; that it is He who destroyed the ancient Ad; and Thamud, leaving no trace of them; as well as Noah's people before them, for these were truly most unjust and most overweening; that it is He who brought down the ruined cities enveloping them with whatever came over them. Which, then, of your Lord's blessings do you still doubt?

Surada ularni oxirgi taqdir haqida xabar berganidan so‘ng, bu dunyoga qaytadi va ilohiy irodaning har bir bosqichda va har bir vaziyatda amalga oshayotgan ishining ba’zi jihatlarini ko‘rsatadi: “Albatta, kulдiruvchi ham, yig‘latuvchi ham Oʻzidir” (43-oyat). Bu bir necha so‘zda ko‘plab haqiqatlarni o‘z ichiga oladi va ilhomlantiruvchi ko‘plab tasavvurlarni uyg‘otadi. Kulgu va yig‘lash — ikki ichki xususiyatni insonga Xudo bergan. Inson murakkab tuzilishida, ruhiyati anatomiyasi kabi murakkab bo‘lgan holda, bu xususiyatlar qanday ishlashini hech kim to‘liq bilmaydi. Haqiqatan ham, kulgu yoki yig‘i paydo bo‘lishida ruhiy va jismoniy omillarning bir-biri bilan chambarchas o‘zaro ta’sir qilishini anglaymiz.

Having given us a glimpse of the ultimate end, the surah takes us back to this life, showing us some aspects of the work of the divine will at every stage and in every situation: “ That it is He who causes [people] to laugh and weep” (Verse 43) These few words embody a number of facts and generate many inspiring images. It is God who gave man the two inner qualities of laughter and weeping. No one knows quite how they work in mans complex constitution, in which the psychology is as complex as the anatomy. Indeed, we realize that both psychological and physical factors closely interact to produce laughter or weeping.

Худо инсонни кулдиradigan ва йиғлатадиган нарсани яратиш орқали инсонни кулдиради ёки йиғлатади. У инсонни айрим вазиятларда кулдиради, бошқаларида эса инсон ичидаги айрим яширин унсурларнинг ўзаро таъсирига мувофиқ йиғлатади. Инсон бугун йиғлатган нарсага эртага кулиши мумкин ёки қисқа вақт олдин кулдирган нарса туфайли ҳозир йиғлаши мумкин. Аммо бу ақлдан озишдан ёки эътиборсизликдан эмас. Бу фақат ҳиссиётларимизга ва реакцияларимизга таъсир қиладиган кўплаб омиллар таъсирида ўзгараётган руҳий ҳолатларнинг натижасидир. Note: "Худо" is the Uzbek word for God, with the same meaning as the original's "God".

It is God who causes man to laugh or weep, by creating what makes man laugh or weep. He makes man laugh in certain situations and weep in others according to the interplay of certain secret elements within him. Man may laugh tomorrow at what causes him to weep today, or may weep now because of something that made him laugh a short time earlier. Yet this is due to no madness or absent-mindedness. It is merely the result of changing psychological conditions as influenced by a host of factors that affect our feelings and reactions.

Xudo ham turli odamlarni turli sabablarga ko'ra bir vaqtning o'zida kuldiradi yoki yig'latadi. Ba'zilar aynan boshqalarni yig'latgan narsaga kulishi mumkin. Vaziyat bir xil bo'lsa-da, uning sharoiti va natijasi odamlarga juda turlicha ta'sir qiladi. Bundan tashqari, Xudo bir xil odamni bir xil narsadan ham kuldiradi, ham yig'latadi. U biror narsaga kulib munosabat bildirishi mumkin, to uning oqibati ma'lum bo'lgach, yig'laydi. Shunda u kulmagan yoki o'sha tarzda munosabat bildirmagan bo'lsa edi, deb orzu qiladi. Bu hayotda kulib, keyingi hayotda, pushaymon foydasiz bo'lgan paytda yig'laydiganlar ko'pdir.

"Ki, U (Alloh) erkak va ayolni, urug' tomchisidan, u joylashtirilganda, yaratgan zotdir." (45-46-oyatlar) Bu, odamzot ko'rib turgani uchun unga e'tibor bermaydigan, ammo juda katta ahamiyatga ega haqiqatdir. Aslida, u insonning tasavvuri yaratishi mumkin bo'lgan eng ajoyib narsadan ham ulug'roqdir. Urug' chiqariladi. U inson tanasi chiqaradigan turli ajratmalardan biri, masalan, ter, ko'z yoshi, shilimshiq va boshqalar kabi, shunchaki bir turidir. Keyin, Alloh belgilagan ma'lum muddatdan so'ng, bu ajratma boshqa narsaga aylanadi. U erkak yoki ayol bo'lgan insonga aylanadi. Bu mo''jiza qanday yuz beradi? Agar uni o'z ko'zimiz bilan ko'rmaganimizda, bu hech qachon xayolimizga kelmas va fikrimizdan ham o'tmas edi. Bu juda murakkab va nozik tuzilishga ega bo'lgan inson qayerda edi? Manini tomchisida yoki uning millionlab spermatozoidlaridan birida u qayerda yashiringan edi? Inson suyaklari, go'shti, terisi, tomirlari, sochlari, tirnoqlari, o'ziga xos xususiyatlari, fazilatlari, qobiliyatlari va kayfiyatlariga qarang va o'ylab ko'ring: inson chiqargan suyuqlik tomchisida, unga o'xshash millionlab hujayralar orasida suzib yurgan bitta mikroskopik hujayrada bularning hammasi qayerda yashiringan edi? Xususan, o'sha yagona hujayrada erkak va ayolning xususiyatlari qayerda joylashgan?

“ That it is He who creates the two sexes, male and female, from a seed as it is lodged in place." (Verses 45-46) This is a fact of momentous significance, even though man is oblivious to it because he sees it taking place all the time. It is indeed greater than the most amazing thing human imagination can ever produce. A seed is discharged. It is merely one of many types of discharge the human body makes, such as sweat, tears, mucous, etc. Then after a certain period determined by God, this discharge becomes something different. It becomes a human being, either male or female. How does this miracle happen? Had we not seen it happen, it would not have even entered our imaginations or crossed our minds. Where was this human being, with its very sophisticated and complex constitution? Where was it lodged in that little drop of semen, or indeed in one of the millions of its sperms? Look at the bones, flesh, skin, veins, hair, nails, distinctive features, characteristics, potentials and moods of a human being, and think: where was all that hidden in a single microscopic cell floating, like millions similar to it, in a drop of liquid that a man discharges? Where in particular are lodged the characteristics of male and female in that single cell?

Bu buyuk haqiqatni tafakkur qilib, shunday bo'lib ketgan yoki shu yo'nalishda harakatlanishni shunchaki o'rganib olgan, deb kibr bilan bahslashishda davom etadigan qanday inson aqli bor? Darhaqiqat, ba'zi odamlar ma'rifatli ko'rinadigan dalil keltirishga urinadilar: urug'lanish hujayrasi shunday harakat qiladi, chunki u, barcha tirik mavjudotlar kabi, ko'payish qobiliyatiga ega, deydilar. Bu doiraviy dalildir: u tushuntirish beradi, lekin o'zi ham tushuntirishga muhtoj.

Va albatta, U (Alloh) qadimgi Odni (Odlarni) halok qildi va Samudni ham, hech kimni qoldirmadi; undan oldin Nuh qavmini ham — chunki ular haqiqatan ham eng zolim va eng isyonkor edilar. U ag'darilgan shaharlarni ham yer yuziga urdi va ularni bosgan narsa bilan qopladi. Shunday ekan, Rabbingizning qaysi ne'matlarini inkor etasiz?

That it is He who destroyed the ancient (Ad; and Thamiid, leaving no trace of them; as well as Noah's people before them, for these were truly most unjust and most overweening; that it is He who brought down the ruined cities enveloping them with whatever came over them. Which, then, of your Lord's blessings do you still doubt? (Verses 50—55)

Bu tezkor mashqda har bir o‘sha qavmning taqdiri zikr qilinganda qisqa to‘xtash qilinadi, va biz albatta duch keladigan o‘tkir bir nuqta bilan birga. Qur’on o‘quvchisiga ‘Odi, Samudi va Nuh qavmi yaxshi ma’lum, chunki ular bu ilohiy kitobda bir necha marta zikr qilingan. Vayron bo‘lgan shaharlar esa gunohga botgan va katta adashuvga ketgan Lut qavmining shaharlaridir.

This is a quick round, with a short pause placed where the fate of each of those old communities is mentioned, coupled with a sharp touch with which we are certain to interact. The ‘Ad, Thamud and people of Noah are well known to the reader of the Qur’an, as they are mentioned several times in this divine book. The ruined cities are those of Lot’s people who were immersed in sin and went far astray.

Uning shaharlari ag'darib tashlangan, ammo ularning taqdiri bu yerda noaniq qoldirilgan: "ularni o'zlariga tushgan narsa bilan qamrab olgan" deyilmoqda. Bu bilan tinglovchida suspens hissini uyg'otiladi, unda xarobalar ustiga xarobalar tasviri paydo bo'ladi, hech narsa aniq yoki ajratib bo'ladigan holda qolmaydi.

Their cities were turned upside down, but their fate is left vague here, ‘enveloping them with whatever came over them,' to add a feeling of suspense through which we see images of ruins upon ruins, leaving nothing clear or identifiable.

"Shunda Rabbingizning qaysi ne'matlarini inkor qilasizlar?" (55-oyat). O'sha qavmlarga tushgan balolar o'sha paytda ham ne'mat edi. Ular yovuzlikning halok bo'lishiga sabab bo'lmadimi? Ular haqni botilning ustiga otib, uni yo'q qiladigan hodisalar emasmidi? Ular har kim uchun mulohaza qilish uchun ibratlar qoldirmadimi? Bular albatta ne'matlardir. Unday bo'lsa, odamlar ularga nima uchun hali ham shubha qilishlari kerak? Bu xitob Allohning ishlari ustida fikr yuritadigan va hodisa balo bo'lsa ham, unda ne'matni ko'radigan har bir qalb va aql egasiga qaratilgandir.

“Which, then, of your Lord's blessings do you still doubt?” (Verse 55) The calamities that befell those communities were blessings then. Did they not lead to the destruction of evil? Were they not events that hurled the truth over falsehood to make it disappear? Did they not leave signs for everyone to reflect upon? These are certainly blessings. Hence why should people still doubt them? The address here is to every heart and mind which reflect on what God does and which see the blessing even when the event is one of calamity.

Menga, kofirlarning Muslmonlar bilan birga Alloh taolo oldida sajda qilishi hodisasi izohga muhtoj edi. Biroq, boshimdan o'tgan bir tajriba menga uning haqiqiy sabablarini aniqlab berdi.

To me, this event of unbelievers prostrating themselves before God, alongside the Muslims, needed an explanation. However, an experience I went through clarified for me its true reasons.

Men avval bu voqea bilan bog‘liq “qushlar hikoyasi” deb ataladigan soxta rivoyatlarni o‘qigan edim. Ularni Ibn Sa‘d o‘zining “At-Tabaqat” kitobida, Ibn Jarir at-Tabariy esa tarixga oid asarida keltirgan, shuningdek, ba’zi Qur’on tafsirchilari ushbu oyat haqida batafsil so‘z yuritishgan: “Sendan oldin biror rasul yoki nabiy yuborganimizda, u (biror narsani) orzu qilganida, shayton uning orzusiga to‘siq qo‘yardi. Ammo Alloh shayton tashlagan narsani bekor qilib qo‘yadi va O‘z oyatlarini mustahkamlaydi. Alloh bilimli, hikmatli zotdir” (22:52). Ibn Kasir bu rivoyatlar haqida quyidagi izohni bergan: “Ularning barchasi ishonchli emas. Men ulardan birortasining sahih isnodga ega ekanini topmadim.” Bu rivoyatlarning eng batafsili va to‘qimalar kam aralashganlari Ibn Abu Hotim tomonidan keltirilgan rivoyatdir:

I used to read the false reports of what is known as the story of the birds’ concerning this event. These are given by Ibn Sa‘d in his Al-Tabaqdt, Ibn Jarir al-Tabari in his book on history, and by some commentators on the Qur’an as they speak in detail about the verse that says: “ Whenever We sent forth a messenger or a prophet before you, and he was hoping for something Satan would throw some aspersion on his wishes. But God renders null and void whatever aspersion Satan may cast; and God makes His messages clear in and by themselves. God is All knowing, Wise” (22: 52) Ibn Kathir gives the following comment on these reports: “They are all lacking in authenticity. I did not find any of them to have a sound chain of transmission.” The most detailed of these reports and the least in fabrication is the one given by Ibn Abl Hatim:

Surah 53, An-Najm (Yulduz) sura nozil bo‘lishidan oldin kofirlar: "Agar bu odam [ya'ni Payg‘ambar ﷺ] bizning ilohlarimiz haqida yaxshi gapirsa, biz uni va uning izdoshlarini ma'qullagan bo‘lardik", derdilar.

Prior to the revelation of Surah 53, The Star, the unbelievers used to say: ‘If only this man [meaning the Prophet] would speak in a good way about our deities, we would approve of him and his followers.

Afsuski, u bizning ilohlarimiz haqida, yahudiylar va nasroniylar kabi o'zi bilan rozi bo'lmagan boshqalar haqida gapirgandan ko'ra, ancha haqoratomuz tarzda gapiradi. Payg'ambar ﷺ kofirlar uning va sahobalariga yetkazgan zulm hamda ularga keltirgan katta zarar va uni yolg'onchilikda ayblashlaridan qattiq ranjidilar. Ularning uning da'vatini o'jarlik bilan rad etishlari uni g'amgin qildi, u ularning ilohiy hidoyatga ergashishlarini juda istardi. Alloh unga 53-sura, An-Najm, ni nozil qilib, uning oyatlarini o'qiganida, ya'ni: "Lot va Uzzo haqida o'ylab ko'rdingizmi, va uchinchi bo'lgan Manot haqida?" – bu butlarning nomlari zikr qilinganda, Shayton ularga ba'zi so'zlarni aralashtirdi va ularning nomlaridan keyin quyidagi misrani qo'shib qo'ydi: "Bular yuksak qushlardir, ularning shafoati umid qilinadigandir." Bu qofiyali misra Shaytonning ishi edi. Lekin u Makkadagi har bir kofirning qalbiga kirib bordi va ular bir-birlariga takrorlab, Muhammad qavmining diniga qaytdi, deb da'vo qilishdi. Biroq Payg'ambar ﷺ surani oxirigacha o'qishda davom etdilar va sajda qildilar, hozir bo'lgan barcha kishilar, mo'minlar ham, kofirlar ham sajdaga yiqildilar. Istisno faqat qari odam bo'lgan al-Valid ibn al-Mug'irah edi. U qo'liga bir hovuch tuproq olib, peshonasini unga qo'yib, sajda qilish ishorasini qildi.

Men bu sajda sababini aniqlash uchun ancha vaqt sarfladim. Hatto bu sajda sodir bo‘lmagan bo‘lishi mumkin, balki bu Habashistondan muhojirlarning qaytishini bayon qiluvchi xabar bo‘lishi mumkin, degan ehtimolni ham ko‘rib chiqdim.

I spent some time trying to discover the reason for this prostration. I even considered the possibility that it did not take place, and that it was rather a report explaining the return of the immigrants from Abyssinia.

Aynan shu davrda men oldinroq aytib o‘tgan va endi hikoya qilmoqchi bo‘lgan tajribaga duch keldim.

It was during this time, however, that I had the experience to which I referred earlier and will now recount.

Biz do‘stlar bir guruh bo‘lib kechqurunni birga o‘tkazayotgan edik, shu payt yaqin atrofda Qur’on tilovati eshitildi. Ilhomlantiruvchi ovozga va go‘zal qiroatga ega bo‘lgan qori “An-Najm” surasini o‘qiyotgan edi. Qur’onni tinglar ekanmiz, aro suhbatimiz to‘xtadi. Asta-sekin qori o‘qiyotgan narsani yuragimda chuqur his qila boshladim. Men u bilan birga yashadim va Payg‘ambar ﷺ oliy jamoatga qo‘shilish uchun bu safarga qanday chiqqanini his qildim. Men u bilan birga yashadim, u Jabroil farishtani Alloh yaratgan farishtalik suratida ko‘rganida. Bu o‘ylab ko‘rishga juda ajoyib voqea edi. Men uning olam ortidagi dunyoga, chegarasi eng uzoq bo‘lgan daraxtga va jannatdagi ma’vo bog‘iga qilgan safarini o‘yladim. Xayolim yeta oladigan va his-tuyg‘ularim ko‘tara oladigan darajada, bularning hammasini boshimdan kechirdim. Mushriklarning farishtalar haqida to‘qigan afsonalarini, ularni “Allohning qizlari”, deb da’vo qilib, ularga sig‘ingganlarini, haqiqatning birinchi zarbasidayoq chilparchin bo‘lganini ham kuzatib bordim.

We were a group of friends passing an evening together when we heard a recitation of the Qur’an nearby. The reciter, who had an inspiring voice and a fine recitation, was reading this surah, The Star. Conversation between us ceased as we listened to the Qur’an. Gradually, I began to feel what the reciter was reading deeply in my heart. I lived with him and felt how the Prophet went on this journey to join the community on high. I lived with him as he saw Gabriel in his angelic form God had created. That was a most remarkable event to contemplate. I reflected on his journey to the world beyond, to the tree at the farthest limit, and to the garden of abode in heaven. I lived all this, as far as my imagination could stretch, and my feelings bear. I followed him as the legends weaved by the idolaters about the angels, and how they worshipped them alleging that they were God’s daughters, were shattered at the first touch of reality.

Men yerdan qanday qilib inson vujudga keltirilishi va u onasining qornida qanday qilib homilaga aylanishi haqida, hamda har birimiz hayot yo‘limiz davomida Alloh tomonidan qanday kuzatilib turishimiz haqida fikr yuritdim.