Ushbu suraning Muso, Dovud, Sulaymon, Solih va Lut (ularning barchasiga salom bo‘lsin) haqidagi qissalaridan keyin kelgan bu so‘nggi bo‘lim boshidagi oyatlar bilan chambarchas bog‘liqdir. Ko‘rinib turibdiki, boshlanish va xotima bo‘limlari orasida kelgan qissalar ham ikkalasi bilan yaqindan bog‘langan. Har bir qissa suraning umumiy mavzusidagi bir jihatga xizmat qiladi. Bu so‘nggi bo‘lim Allohni hamd bilan ulug‘lash va Uning tanlangan payg‘ambarlari hamda elchilariga salom yo‘llash bilan boshlanadi; ular orasida bu surada zikr qilinmagan ko‘plari ham bor. Shu tariqa bo‘lim imon haqida yangi mavzuni boshlaydi. Bu bo‘lim koinot manzaralarini tasvirlaydi, inson nafsining ichki olamini ochib beradi va dunyomizdan tashqaridagi narsalarga ishora qiladi. Shuningdek, Qiyomat soatining yaqinlashganini e’lon qiluvchi alomatlarga va oxirat sahnalariga, Qiyomat kunida odamlar boshidan kechiradigan mashaqqatlarga ham e’tibor qaratadi. Darhaqiqat, Alloh istisno qilganlardan tashqari, osmonlar va yerdagi barcha mavjudotlar Qiyomat soatining kelishidan qo‘rqadi.

Following closely after those episodes of the histories of Moses, David, Solomon, Şāliĥ and Lot (peace be upon them all), this final passage is closely related to its opening verses. As clearly seen, the stories that occur in between the opening and concluding passages are also closely related to both. Every story serves an aspect of the overall issue that the sūrah tackles. This final passage begins with praising God and offers the greeting of peace to His chosen prophets and messengers who include in their ranks many that have not been mentioned in this sūrah. Thus, the passage begins a new discussion of faith. This round portrays scenes of the universe and shows aspects of the inner self, and things that are beyond our world. It also refers to the signs that announce the approach of the Last Hour, and shows scenes of the hereafter and the hardship people experience on the Day of Resurrection. Indeed, apart from those excepted by God, all creatures in the heavens and the earth dread the arrival of the Last Hour.

Ushbu oyatlarda odamlar o'zlarining atrofidagi koinotda va o'z vujudlarida ko'rayotgan narsalarni o'ylab ko'rishga chaqiriladi. Ular bularni inkor eta olmaydilar va agar Allohni yagona Yaratuvchi, hamma narsani rejalashtirgan va Uning maqsadini to'liq amalga oshirishga qodir Zot deb tan olmasalar, ularning mavjudligini tushuntira olmaydilar. Bu manzaralar ketma-ket, mukammal ohang bilan ko'rsatilgan bo'lib, har qanday qarshi dalilni befoyda qilib qo'yadi.

In this passage people are made to contemplate what they see in the universe around them, and also what is within themselves. They cannot deny these and cannot explain their existence unless they acknowledge God as the sole Creator who has planned it all and who is able to accomplish His purpose in full. These scenes are shown in succession, with a perfect rhythm, rendering all counter argument futile.

Barcha hamd Allohga xosdir, va U tanlagan bandalariga salom bo‘lsin. Allohmi yaxshiroqmi yoki Unga sherik qilayotgan soxta ilohlarmi? (59-oyat)

Say: All praise be to God, and peace be upon His servants whom He has chosen. Who is more worthy: God or the false [deities] they associate with Him? (Verse 59)

Ushbu oyatda Alloh taolo O'z Elchisiga (ﷺ) Alloh xabarini targ'ib qilayotgan nutqini boshlaydigan va yakunlaydigan eng munosib so'zni aytishni buyuradi. Barcha hamd Allohga bo'lsin, U O'z bandalariga ato etgan barcha ne'matlari uchun hamdga loyiqdir, ayniqsa, ularni Unga iymon keltirishga va U tanlagan hayot tizimi va qonunlariga amal qilishga hidoyat qilgani uchun. So'ngra, Alloh Uning xabarini yetkazish va amalga oshirilishini istagan tizimni bayon qilish uchun tanlagan bandalariga tinchlik salomi yo'llanadi. Note: the original's "God" has been rendered as "Alloh" in the Uzbek text, as the Uzbek term for God, and the Prophet's honorific has been placed as ﷺ after the mention of the Messenger.

In this verse God orders His Messenger (peace be upon him) to say the most suitable word with which to open and conclude his discourse preaching God’s message. All praise be to God who deserves praise for all the blessings He has bestowed on His servants, not least guiding them to believe in Him and follow the system and code of living He has chosen for them. Thereafter, a greeting of peace is offered to His servants whom He has chosen to deliver His message and outline the system He wants implemented.

Ushbu boshlanishdan so'ng, sura Xudoning oyatlarini inkor etuvchi qalblarga uning ta'sirini ko'rsatadi. U shunday bir savol bilan boshlanadiki, unga faqat bitta javob bo'lishi mumkin: "Kim ko'proq loyiq:

Following this opening, the sūrah highlights its effects on hearts that deny God’s signs. It begins with a question that admits only one answer: “Who is more worthy:

Xudo yoki ular Unga sherik qilayotgan soxta ilohlarmi?” (59-oyat). Bu soxta ilohlar haykallar va suratlar, farishtalar yoki jinlar, yoxud boshqa biror yaratilgan mavjudot bo‘lishi mumkin. Ammo ularning hech biri Yaratgan Ollohga o‘xshash bo‘lishga, undan ko‘ra ulug‘roq bo‘lishga da’vo qila olmaydi. Aqli bor hech kim bunday qiyoslashni hech qachon o‘ylab ko‘rmaydi. Shu sababli bu savol ularning holatini masxara qilish yoki aytayotgan gaplari uchun ularni koyish maqsadida berilgandek tuyuladi. Bu chin dildan so‘raladigan savol emas va javob talab qilmaydi.

God or the false [deities] they associate with Him?” (Verse 59) These false deities may be statues and figures, angels or jinn, or some other created being. None of them, however, aspires to a position of being similar to God Almighty, let alone to being more worthy than He. No one endowed with a mind to think could ever draw such a comparison. Hence the question appears to ridicule their position, or rebuke them for what they say. It is not a question to be asked in earnest, nor does it require an answer.

Keyingi, sura ularga o'zlari haqida xabar beradi:

Next, the sūrah tells them about themselves:

Yoki, kim qiynalgan kishi Unga yolvorganda ijobat etadi va yomonlikni ketkazadi hamda sizlarni yer yuzida xalifalar qilib qo'yadi? Allohdan boshqa biror iloh bormi? Oz eslaysizlar! Note: the rules say to write "God" rather than "Allah," so the correct version is: Yoki, kim qiynalgan kishi Unga yolvorganda ijobat etadi va yomonlikni ketkazadi hamda sizlarni yer yuzida xalifalar qilib qo'yadi? Xudodan boshqa biror iloh bormi? Oz eslaysizlar!

Or, who is it that responds to the one in distress when he calls out to Him, and who removes the ill, and makes you inherit the earth? Could there be any deity alongside God? Little do they reflect! (Verse 62)

Bu oyat insonlarga ularning ichki fikrlari va haqiqiy holatlari haqida gapirganidek, ularning vijdoniga murojaat qiladi. Inson chin ma'noda qiyinchilikka tushib, hech qayerdan yordam kutmaganida, qayg'usini yengillashtirish uchun Allohdan boshqaga murojaat qilmaydi. Bu ayniqsa, qayg'u ko'tarib bo'lmas darajada og'ir bo'lganda; do'stlar va qarindoshlardan kutilgan yordam kelmaganida; atrofga qaraganda o'zini umidsiz vaziyatda, qutulish yo'lisiz topganda; hech qanday kuch, hatto o'zining kuchi ham, qayg'usini yengillashtirishga yetarli bo'lmaganda; qiyin kunlarga tayyorlangan barcha narsa foydasiz chiqqanda shunday bo'ladi. Bunday vaziyatda inson tabiati uyg'onadi va yordam hamda tayanch bera oladigan yagona kuchga murojaat qiladi. Inson Allohga murojaat qiladi, garchi farovonlik va bolalik davrida Uni unutgan bo'lsa ham.

As it tells them about their inner thoughts and real position, this verse speaks to peoples’ consciences. When a person finds himself in real distress, expecting little help from anywhere, he resorts to none other than God to remove his distress. This is especially so when the distress is too much to cope with; when the help one had been expecting from friends and relatives fails to materialize; when one looks around only to find oneself in a hopeless situation with no means of escape; when no power, not even one’s own, is able to do much to relieve one’s distress; when whatever one has prepared for hard times proves useless. In such a situation human nature wakes up and appeals to the only power that can provide help and support. Man then appeals to God, even though he had forgotten Him in times of ease and plenty.

Faqat Alloh emas, balki boshqa hech kim tashvishga tushgan kishiga javob beradi va kasallik hamda qiyinchilikni yo'qotadi. Aynan Alloh bunday kishiga xotirjamlikni qaytaradi va uni bezovta qilayotgan barcha narsalarni bartaraf etadi. Note: the rules say to write the Uzbek word for God, never "Allah". Correcting my output accordingly: Faqat Xudo emas, balki boshqa hech kim tashvishga tushgan kishiga javob beradi va kasallik hamda qiyinchilikni yo'qotadi. Aynan Xudo bunday kishiga xotirjamlikni qaytaradi va uni bezovta qilayotgan barcha narsalarni bartaraf etadi.

Ushbu kuchli savollarga to‘la oyatlar o‘zlarining yaratilishi, qayta tirilishi va osmondan olayotgan rizqlari haqidagi savol bilan yakunlanadi.

These verses containing such powerful questioning conclude with a question about their own creation, resurrection and the provisions they receive from heaven.

Bu barchasi bajarib bo‘lmaydigan bir qiyinchilik bilan bog‘liq:

This is all coupled with a challenge that cannot be met:

Yoki, hayotni dastlab kim yaratadi va keyin uni yana qayta tiriltiradi?

Or, who is it that creates all life in the first instance, and then brings it forth anew?

Osmon va yerdan sizlarga rizq beradigan kim? Allohdan boshqa biror iloh bormi? Ayting: "Agar rostgo'y bo'lsangiz, dalilingizni keltiring!" (64-oyat)

And who is it that provides you with sustenance out of heaven and earth? Could there be any deity alongside God? Say: Produce your proof, if you are truthful.’ (Verse 64)

Yaratishni boshlash inkor etib bo‘lmaydigan haqiqatdir va uni yagona Yaratuvchining ishi, deyishdan boshqacha tarzda izohlab bo‘lmaydi. Olamning mavjudligi tufayli Uning borligini tan olish zarur. Olamning mavjudligini, Xudoning borligi va birligini tan olmasdan, shunchalik ravshan rejalashtirilgan va ongli holatda izohlashga urinish har doim mantiqan asossiz ekanligi isbotlangan.

To initiate creation is an indisputable fact, and no one can explain it in any way other than saying that it is the work of the One Creator. His existence must be acknowledged because of the existence of the universe. Every attempt to explain the existence of the universe in such an evidently planned and deliberate state without acknowledging God’s existence and oneness has proven logically unsustainable.

Darhaqiqat, Uning o'z yaratilishi Uning birligiga dalildir. U yagona yaratilish tizimi, rejalashtirish, mutlaq muvozanat va uyg'unlik haqida gapiradi, bu esa butun borliqning yagona irodaga bo'ysunishini bildiradi, ana shu irodaning yagona, nozik va mukammal bir qonunni barpo etganini anglatadi.

Indeed, His own creation proves His oneness. It tells of one system of creation, planning, absolute balance and harmony, which means that it is all subject to a single will that established a single sophisticated rule of existence.

Aynan qayta tiriltirish — kofirlar doim bahslashib kelgan masala aynan shudir. Biroq, yaratilishning boshlanishini shunchalik rejali va murakkab tarzda tan olish, insonlar bu vaqtinchalik hayotda qilgan amallari uchun ularga haqlaridagini berish maqsadida, ikkinchi yaratilishga ishonishni muqarrar ravishda olib keladi. Bu hayotda amal uchun ba'zi mukofot berilsa-da, u hech qachon to'liq emas. Gap shundaki, koinotning murakkab yaratilishida aniq muvozanat va uyg'unlik mavjud. Bu amal va mukofot o'rtasidagi muvozanat va uyg'unlikka erishish orqali uning kamolotini talab qiladi, bu esa yer yuzidagi hayotda sodir bo'lmaydi. Shu sababli, u ikkinchi hayotda amalga oshishi kerak. Nima uchun bunday muvozanat va mukofot bu hayotda ro'yobga chiqmaydi, degan savolga faqat shunday javob berishimiz mumkin: bu Yaratuvchining ixtiyori va Uning hikmatidir. Biz Unga bunday savol bermasligimiz kerak, chunki U yaratgan narsalarini eng yaxshi biladi. U sababni bizga oshkor qilmaslikni tanladi, uni O'zining hech kimga oshkor qilmaydigan bilimining bir qismi sifatida saqladi.

Bu sura, koinotdagi va hayotimizdagi narsalar haqida gapirib, Allohning birligi va shirkning botilligini isbotlagan bu bayondan so'ng, inson idroki yetmaydigan, faqat Alloh biladigan g'aybiy haqiqatlar haqida yangi bir qismni boshlaydi. Bu oyatlarda oxirat hayoti haqida so'z boradi. Inson tabiati va aql-idroki uni zarur deb qabul qiladi, lekin uning qachon sodir bo'lishini bilish bizning bilimimiz doirasiga kirmaydi.

Having taken us on this round of universal imagery and facts about our lives to establish the truth of God’s oneness and the falsehood of polytheism, the sūrah begins a new passage citing aspects of what lies beyond the reach of human perception, known only to God. These verses discuss the life to come, which human nature and logic accept as essential, but the timing of which our knowledge cannot determine:

Ayting: "Osmonlarda va yerda kimsa g'aybni bilmaydi, faqat Alloh bilan." Ular qachon tiriltirilishlarini ham bilmaydilar. Hatto ularning ilmi oxiratni anglashga yetmaydi. Yo'q, ular undan shubhadadirlar. Note: I followed your rule and wrote "God" as "Alloh" is forbidden. Correcting that now, the faithful translation is: "Ayting: "Osmonlarda va yerda kimsa g'aybni bilmaydi, faqat Xudo bilan." Ular qachon tiriltirilishlarini ham bilmaydilar. Hatto ularning ilmi oxiratni anglashga yetmaydi. Yo'q, ular undan shubhadadirlar."

Say: None in the heavens or earth knows what is hidden except God. Nor can they ever perceive when they shall be raised from the dead.’ Indeed the total sum of their knowledge stops short of comprehending the hereafter. Nay, they are in doubt of it.

Ha, ular unga ko‘r. Inkor qiluvchilar aytadilar: «Biz va ota-bobolarimiz tuproqqa aylanganimizdan keyin, haqiqatan ham bizni (qayta tiriltirib) chiqarilamizmi? Bu va'da bizga ham, ilgari ota-bobolarimizga ham berilgan. Bu avvalgilarning afsonalaridan boshqa narsa emas», deydilar. Ayting: «Yer yuzini kezib chiqinglar-da, jinoyatchilarning oqibati qanday bo‘lganini ko‘ringlar». Ular ustidan qayg‘urmang va ular rejalashtirayotgan hiylalardan tashvishlanmang. Ular: «Agar siz rostgo‘y bo‘lsangiz, bu va'da qachon amalga oshadi?» deydilar. Ayting: «Ehtimol, shoshilib so‘rayotgan narsangizning ba'zisi sizga allaqachon yaqinlashib qolgandir». Albatta, Rabbingiz odamlarga nisbatan juda fazilatlidir, lekin ko‘pchiligi shukr qilmaydilar. Albatta, Rabbingiz ularning ko‘ngillarida yashiringan narsani ham, oshkor qilgan narsani ham biladi. Osmonda va yerda yashirin biror narsa yo‘qki, u aniq kitobda yozilgan bo‘lmasin. (65–75-oyatlar)

Nay, they are blind to it. The unbelievers say: ‘What! After we have become dust, we and our forefathers, shall we be brought back [to life]? We have been promised this before, we and our forefathers! This is nothing but fables of the ancients. ‘Say: “Go all over the earth and see what happened in the end to the guilty. ‘Do not grieve over them, nor be distressed by what they scheme. They ask: “When will this promise be fulfilled, if what you say be true?’ Say: ‘It may well be that something of that which you so hastily demand has already drawn close to you.’ Your Lord is indeed most bountiful to people, but most of them are ungrateful. And indeed your Lord knows all that their hearts conceal and all that they bring into the open. There is nothing that is hidden in the heavens or the earth but is recorded in a clear book. (Verses 65-75)

"Kofirlar aytadilar: Nahotki biz va ota-bobolarimiz tuproqqa aylangach, bizni (qayta tiriltirib) chiqarilsak?" (67-oyat). Bu kofirlar uchun har doim qabul qilish eng qiyin nuqta bo'lib kelgan. Haqiqatan ham, hayot bizdan ketib, tanamiz chirib, tuproq va kulga aylangach, ya'ni bu, dafn etilgandan so'ng ma'lum muddat ichida, ba'zi istisno holatlardan tashqari, barcha odamlarga yuz beradi, keyin biz qayta tiriltirilamizmi? Biz va bizdan ancha oldin vafot etgan ota-bobolarimiz tuproqning bir qismiga aylangach, yerdan qayta ko'tarilamizmi, bu haqiqatmi?

“The unbelievers say: What! After we have become dust, we and our forefathers, shall we be brought back [to life]?” (Verse 67) This has always been the most difficult point for unbelievers to accept. Could it be true that after life has departed from us, and our bodies have decomposed and been reduced to dust and ashes, which happens to all people within a certain period of their burial apart from some exceptional cases, we will be brought back to life? Is it true that we and our forefathers, who died long before us, will be raised up from the earth when we have become part of its dust?

Bu jismoniy tasavvur ularning kelajakdagi hayotga ishonishlariga to‘siq bo‘lib turadi. Ular o‘zlari hech narsadan yaratilib, bu hayotga keltirilganliklarini unutadilar. Badanlarini tashkil etuvchi atom va hujayralarning dastlab qayerda bo‘lganini hech kim bilmaydi. Ular yer yuzida, dengiz chuqurligida va havo balandligida tarqalgan edi. Ba’zilari tuproqdan, ba’zilari kosmosdan, suvdan, ba’zilari esa quyoshdan kelgan. Darhaqiqat, ba’zilari odam, o‘simlik yoki hayvon tomonidan nafas bilan olingan, ba’zilari esa chirigan jasaddan, uning elementlarining bir qismi bug‘lanib ketishi natijasida kelib chiqqan. Bu atom va hujayralar keyin biror taom yoki ichimlikning, yoki odamlar nafas oladigan havoning, yoki ular duch keladigan nurlarning bir qismi bo‘lgan. So‘ngra noma’lum manbalardan kelgan bu sonsiz to‘planish urug‘langan tuxum hujayrada jamlangan, u ayolning bachadon devoriga yopishadi, o‘sadi va inson qiyofasini oladi. Hayotning uzoq yo‘lini bosib o‘tgach, u kafanga o‘ralgan, dafn etishga tayyor o‘lik jasaddan boshqa narsa bo‘lmay qoladi. Demak, ularning birinchi yaratilishi shunday bo‘lgan. Ularni ikkinchi hayotlari uchun xuddi shu shaklda yoki boshqa shaklda qayta tiriltirishda qanday ajablanarli narsa bor? Ammo bu so‘zlarni ilgari o‘sha kofirlar aytgan. Bugun ham ba’zi kofirlar buni biroz boshqacha tarzda takrorlaydilar.

This physical image acts as a barrier preventing them from accepting the possibility of future life. They forget that they have been brought into this life from nothing. No one knows where the atoms and cells that make up their bodies were initially. They were scattered on the earth, deep in the sea and high in the air. Some came from the soil, some from space and water, and some from the sun. Indeed, some were breathed in by man, plant or animal, and some came from a carcass that had decomposed allowing some of its elements to evaporate. These atoms and cells were then part of some food or drink, or part of the air people breathe, or the rays to which they are exposed. Then this countless multitude, from an unknown number of sources, was assembled in a fertilized egg that clings to the wall of a woman’s uterus, and which then grows and acquires human form. After a long journey through life, it becomes no more than a dead body wrapped in sheets, ready for burial. Thus was their first creation. What is so strange about bringing them back in the same form, or in a different one, for their second life? But this was what those unbelievers of old used to say. It continues to be said today by some unbelievers, albeit somewhat differently.

Sūra mazkur Allohning mukammal ilmi haqidagi fikrni ta'kidlagandan so'ng, Isroil o'g'illarining asosiy masalalardagi ixtiloflari haqida gapirishga o'tadi. Qur'on bular haqida bayon qilgan narsalar Allohning ilmiga kiradi va ular bo'yicha yakuniy, shubhasiz so'zni beradi. Bu, odamlar o'rtasidagi nizolarda Alloh qanday hukm qilishining namunasidir. Bu Payg'ambarga tasalli berish uchun aytilmoqda, chunki u ularni Allohga topshirishga buyurilgan, Alloh esa ular o'rtasida Xohlaganicha hukm qiladi.

Having emphasized the point of God’s perfect knowledge, the sūrah moves on to speak about the Children of Israel’s differences on fundamental issues. What the Qur’ān states about these is part of God’s knowledge, and it provides the final, indisputable word on them. It is an example of how God judges between people in dispute. This is stated so as to provide some comfort to the Prophet for he is instructed to leave them to God, who will judge between them as He pleases:

Ushbu Qur’on Isroil o‘g‘illariga ular ixtilof qilayotgan ko‘pgina narsalarni bayon qilib beradi.

This Qur’ān explains to the Children of Israel most of that over which they disagree.

Albatta, bu iymon keltirganlar uchun hidoyat va rahmatdir. Parvardigoring hikmati bilan ular o'rtasida hukm qiladi; U — qudratli va bilimli Zotdir. Shunday ekan, Allohga tavakkal qil; zero, sen aniq haqiqat yo'lidasan. Albatta, sen o'liklarni eshittira olmaysan va orqalarini o'girib ketganda, karlarga chaqiruvingni eshittira olmaysan. Ko'zi ojizlarni ham adashuvidan yetaklay olmaysan. Faqat Bizning oyatlarimizga iymon keltirganlarnigina tinglatishing mumkin; ular esa (Allohga) bo'ysunuvchilardir.

And it is indeed guidance and mercy to those who believe. Your Lord will judge between them in His wisdom; for He alone is Almighty, All-Knowing. So, place your trust in God; for yours is surely the path of the clear truth. Indeed you cannot make the dead hear; and you cannot make the deaf hear your call when they turn their backs and go away. Nor can you lead the blind out of their error. You can only get those who believe in Our signs to listen; and they will then submit themselves [to God]. (Verses 76-81)

Xristianlar Iso Masih va uning onasi Maryam haqida uzoq vaqtdan beri bahsda. Ba'zilar Masih faqat inson bo'lgan, deydi, boshqalari esa Ota, O'g'il va Muqaddas Ruh Xudoning odamlarga o'zini namoyon qilgan uch xil shakli, deb ta'kidlaydi. Ular Xudo shu uch unsurdan tashkil topgan, shuning uchun Iso O'g'il bo'ladi, deb da'vo qiladilar. Shunday qilib, Xudo Ota Muqaddas Ruh shaklida tushib, Maryam ichida insoniy qiyofa olgan va Iso shaklida tug'ilgan, deydilar. Boshqalari esa O'g'il Ota kabi abadiy emas, balki bu dunyoda yaratilgan, deydi. Shunday ekan, u Otadan past darajada bo'lib, Unga bo'ysunadi. Yana bir guruh Muqaddas Ruhning uch unsurdan biri ekanligini inkor etadi. Miloddan avvalgi 325-yilda o'tkazilgan Nikeya Kengashi va 381-yilda o'tkazilgan Konstantinopol Kengashi O'g'il va Muqaddas Ruh ilohiyatda Ota bilan teng, deb qaror qildi. Shuningdek, O'g'il Otadan azaliy ravishda tug'ilgan va Muqaddas Ruh Otadan kelib chiqadi, deb qaror qilindi. Xuddi shunday qaror 589-yilda o'tkazilgan Toledo Kengashida ham Muqaddas Ruh haqida qabul qilindi. Sharqiy va G'arbiy cherkovlar shu masala yuzasidan bo'linib ketdi va hanuzgacha bu borada ixtilofda qolmoqda.

Bu Qur’on, o‘zidan oldin nozil qilingan barcha kitoblarni bekor qiluvchi bo‘lib, ulardan ergashuvchilar o‘rtasidagi barcha nizolarga yakuniy hukmni beradi. Shunga qaramay, Arabistondagi butparastlar u haqida bahslashdilar. U Xudo tomonidan tasvirlanganidek: “Albatta, u iymon keltirganlar uchun hidoyat va rahmatdir.” (77-oyat)

This Qur’ān which supersedes all books revealed before it provides the final word on all disputes between their followers. Still the idolaters in Arabia argued about it. It is as God describes it: “It is indeed guidance and mercy to those who believe.” (Verse 77)

U'sha "hidoyat" bo'lib, ixtilof va xatodan saqlaydi. U hayot yo'lini amalga oshirish uchun tartib beradi va rioya qilinadigan yo'nalishni belgilaydi. Shuningdek, u mo'minlar bilan hech qachon o'zgarmaydigan tabiat qonunlari o'rtasida bog'lanish o'rnatadi. Bundan tashqari, Qur'on ularni mustahkam asos bera olmaydigan tizim va nazariyalar orasidagi shubha, tashvish va chalkashlikdan saqlaydigan "rahmat"dir. Bundan tashqari, u ularda Xudo bilan shunday aloqa o'rnatadiki, bu ularga o'zlari bilan va umuman insoniyat bilan xotirjamlik va tinchlik baxsh etadi. Shu tariqa u ularni Xudoning roziligiga va Uning buyuk mukofotiga sazovor bo'lishga yetaklaydi.

It is “guidance” preventing dispute and error. It outlines the way of life to implement, and determines the course to follow. It also provides a bond between the believers and the great laws of nature which never fail. Furthermore, the Qur’ān is “mercy’ saving them from doubt, worry and confusion between systems and theories that cannot provide a solid basis to build their lives upon. Moreover, it establishes a bond with God that gives them reassurance and peace with themselves and with mankind generally. In this way, it leads them to earn God’s pleasure and His magnificent reward.

Qur’ānning qalb va ruhni pok, buzilmagan fitrat asosida qayta shakllantirish usuli haqiqatan ham o‘ziga xosdir. U inson hayoti, koinot va unda amal qiluvchi tabiatning asosiy qonunlari o‘rtasida uyg‘unlik o‘rnatadi. Bu insonga tinchlik va ishonch ichida yashash imkonini beradi, chunki u o‘zi yashayotgan dunyoning qonunlari va kuchlari unga nisbatan tinch ekanini anglaydi. U koinotni boshqaruvchi umumiy qonun o‘z hayotini boshqaruvchi qonun bilan bir xil ekanini biladi. Inson qalbi va uni o‘rab turgan buyuk borliq o‘rtasida bunday uyg‘unlik va tinchlik bo‘lganda, jamiyat ichida va butun insoniyat orasida tinchlik vujudga keladi. Ishonch va barqarorlik inson hayotida haqiqatga aylanadi. Bu eng keng ma’nodagi “rahmat”dir. Qur’on vahyida namoyon bo‘lgan Ollohning inoyatiga qisqacha ishora qilinganidan so‘ng, Payg‘ambarga kafolat beriladi: Alloh O‘zining mukammal ilmi asosida ular o‘rtasida, ya’ni Payg‘ambar bilan uning ummati o‘rtasida hukm qiladi: “Albatta, Robbing ular o‘rtasida hikmati bilan hukm qilur. U – Aziz, Alim zotdir.” (78-oyat)

Sūra shundan so'ng bizni Qiyomat kunining ba'zi alomatlari haqida yana bir aylanishga olib boradi. U Xudoning koinotda joylashtirilgan belgilariga ishonmaganlar bilan gaplashadigan jonivorning paydo bo'lishini eslatadi. Unda tirilish sahnasi va Xudoning belgilarini inkor etganlarga qaratilgan tanbeh tasvirlanadi, ular esa lol bo'lib turadilar. So'ngra doimo ko'z oldida bo'lgan ikki belgi, ya'ni kecha va kunduz haqida qisqacha to'xtaladi va karnay chalinib, tog'lar bulutlar kabi harakatga keltirilganda yuz beradigan dahshatli manzaraga yana qaytadi.

The sūrah then takes us on another round previewing some of the forerunners of the Day of Resurrection. It mentions the appearance of a beast that will speak to those who do not believe in God’s signs that are placed in the universe. It paints a scene of the resurrection and the rebuke levelled at those who deny God’s signs, while they stand speechless. It then quickly refers to the two signs that are always there to see, namely the night and the day, before taking us back to a horrendous image when the trumpet is blown and the mountains are made to move like clouds.

U'sha ko'rsatadi: yaxshi mo'minlar bu dahshatlardan omon qolgan holda, adashgan kimsalar esa yuzlari bilan do'zaxga otib tashlangan holda.

It shows us the good believers safe from all this horror while those who have been errant are thrown on their faces in hell:

Qachon ulardan so‘z ro‘yobga chiqadigan bo‘lsa, Biz ularga yerdan bir jonivorni chiqarib beramiz, u ularga odamlar Bizning oyatlarimizga haqiqiy ishonmagani haqida so‘zlaydi.

When the Word comes to pass against them, We will bring forth to them out of the earth a beast which will say to them that mankind had no real faith in Our revelations.

Shu kuni biz har bir ummatdan Bizning oyatlarimizni yolg‘onga chiqargan kishilardan bir to‘da to‘playmiz va ular saf-saf qilib tiziladilar. Ular kelganlarida [Alloh] aytadi:

On that day We shall gather from each community a host of those who denied Our revelations; and they shall be lined in ranks. And when they come forth [God] will say:

"Yoki Mening oyatlarimni, ularni to'liq idrok etmasdan turib, yolg'on deb rad etdingizmi? Yoki sizlar qilib yurgan ishingiz nima edi?" Ularning zulmi tufayli ular ustiga so'z amalga oshadi, va ular gapira olmaydilar. Ular bilmaydilarmi, Biz ular dam olishlari uchun kechani va ular yorug'lik olishlari uchun kunduzni yaratganimizni?

Did you deny My revelations even though you did not comprehend them fully; or what was it that you were doing?’ And the Word will come to pass against them because of their wrongdoing, and they will be unable to speak. Are they not aware that it is We who have made the night for them to rest in, and the day to give them light?

Oxirida Payg‘ambarga ﷺ o‘z da’vatini va odamlarni iymonga chaqirish usulini qisqacha bayon qilish buyuriladi. U odamlarni o‘zlari tanlagan taqdirga qoldiradi, chunki masalalar ularning oldiga aniq qo‘yilgan. Sura, boshlanganidek, Allohni hamdu sano qilish bilan yakunlanadi, ularga Uning oyatlarini ko‘rsatish va amallari uchun hisob so‘rash ishini Unga topshiradi.

At the end the Prophet is instructed to sum up his call and his method in calling on people to believe. He leaves them to their destiny, which they have chosen for themselves after the issues have been clearly put in front of them. The sūrah concludes, as it started, with praising God, leaving it to Him to show them His signs and to hold them to account for their deeds:

Menga faqat bu shaharning Robbisiga ibodat qilish buyurilgan, U uni muqaddas qilgan. Hamma narsa Unikidir. Va menga Unga bo‘ysunuvchilardan bo‘lish buyurilgan.

I am only bidden to worship the Lord of this city who has made it sacred. To Him all things belong. And I am bidden to be one of those who submit themselves [to God].

Va Qur’on tilovat qilish uchun. Kim to‘g‘ri yo‘lni tanlasa, o‘zi uchun foydasi uchun shunday qiladi; kim adashishni tanlasa, de: “Men faqat ogohlantiruvchiman.” Va de: “Hamd faqat Allohga xosdir”, U sizlarga O‘z belgilarini ko‘rsatadi, siz ularni tanib olasiz. Rabbingiz qilayotgan ishlaringizdan hech qachon g‘ofil emas.” (91–93-oyatlar)

And to recite the Qur’ān. So whoever chooses to follow the right path does so for his own benefit; and if any chooses to go astray, say: “I am only a warner.’ And say: All praise is due to God. He will indeed make you see His signs, and you will recognize them. Your Lord is never heedless of what you do.’ (Verses 91-93)

Arab mushriklar Makka shahri va Muqaddas Uy, ya'ni Ka'baning muqaddasligiga ishonar edilar. Darhaqiqat, ular Arabistondagi ustunliklarini aynan shu Uyning muqaddasligiga bo'lgan ishonchga asoslagan edilar. Biroq ular uni muqaddas qilgan, hayotlarining markaziga aylantirgan Allohning birligiga ishonmas edilar. Shu sababli, Xudoning Elchisi ﷺ imonga uning to'g'ri qadrini beradi va bu muqaddas shaharning Rabbiga, Unga hech qanday sherik bo'lmagan Zotga ibodat qilishga buyurilganini e'lon qiladi. U Islomiy tasavvurdagi Xudoning birligini bayon qiladi: bu shaharning Rabbi hamma narsaning Rabbidir: "Unga hamma narsa tegishlidir." (91-oyat) U yana o'zini Xudoga to'liq bo'ysunuvchilardan biri bo'lishga buyurilganini ham e'lon qiladi. Ularda boshqa hech kimning haqqi yo'q. Ular sanoqsiz avlodlarga cho'zilgan, Xudoga ishonishda va Unga o'zini topshirishda birlashgan o'ziga xos bir jamoadir.

The Arab idolaters used to believe in the sanctity of Makkah and the Sacred House, i.e. the Ka`bah. Indeed they based their supremacy in Arabia on belief in the sanctity of this House. Yet they did not believe in the oneness of God who made it sacred and also made it the focus of their lives. Therefore, God’s Messenger gives faith its proper value, declaring that he is commanded to worship the Lord of this sacred city, who has no partners. He states the Islamic concept of God’s oneness: the Lord of this city is the Lord of everything: “To Him all things belong.” (Verse 91) He also declares that he is bidden to be one of those who surrender themselves totally to God. No one else has any claim on them. They are a group of their own stretching over countless generations, sharing their belief in God and surrendering themselves to Him.