Surah shu ikki alohida harf, To Sin bilan boshlanadi, bu harflar surah va butun Qur'on tarkib topgan asosiy material ishorasidir. Bu harflar barcha arab tilida so'zlashuvchi kishilarga ma'lum, lekin ularning hech biri Qur'onga o'xshash biror narsa tuza olmaydi: ularga bunday qilish uchun chaqiriq berilgan, ammo hech kim Qur'onning mukammalligiga yaqinlashadigan biror narsa yarata olmagan. Bu ikki harfdan so'ng Qur'onning o'zига ishora keladi: "Bu Qur'onning oyatlari, aniq bayon qiluvchi kitobdir." (1-oyat) Shuni ta'kidlash kerakki, arab matnida "Qur'on" so'zidan keyin "va" bog'lovchisi kelgan, u "va" ma'nosini anglatadi, lekin bu o'rinda u faqat "ya'ni" ma'nosida ishlatilgan.
The sūrah begins with two separate letters, Ţā Sīn, as reference to the basic material of which the sūrah and the entire Qur’ān are composed. These letters are available to all Arabic-speaking people, yet they are all unable to compose anything like the Qur’ān: they have been challenged to do so, yet none has ever produced anything that approximates the excellence of the Qur’ān. These two letters are followed by a reference to the Qur’ān itself: “These are verses of the Qur’ān, a clear, elucidating book.” (Verse 1) It should be noted that in the Arabic text the conjunction wa, which means ‘and’, occurs after the word ‘Qur’ān’, but in this usage it only means ‘which is’.
Qur'onni bu yerda "kitob" deb atash, Makka mushriklarining ustidan nozil qilingan kitobni qanday qabul qilganlari bilan, shuningdek, Sabo malikasi va uning xalqining Sulaymon maktubini qanday qabul qilganlari bilan nozik bir o'xshashlik yaratadi. Bu surada Sulaymon maktubi ham "kitob" deb ataladi. Ammo Sulaymon Allohning shunchaki bandasidir.
Describing the Qur’ān here as ‘a book’ provides a subtle element of comparison with how the unbelievers in Makkah received the book bestowed on them from on high and how the Queen of Sheba and her people received Solomon’s letter, which in this sūrah is also called a kitāb, meaning ‘book’. Yet Solomon is no more than God’s servant.
Qur’on, ya’ni Kitob, keyin “mo‘minlar uchun hidoyat va xushxabar” deb ta’riflanadi (2-oyat). Bu ibora uning ichida hidoyat va xushxabar bor, yoki ularni beradi, deyishdan ko‘ra ta’sirchanroqdir. Haqiqatan ham, bu tarzda ifodalanishi Qur’onning o‘zi hidoyat va xushxabar ekanini anglatadi. Albatta, Qur’on mo‘minlarga har jihatdan va har ma’noda hidoyat beradi. U ularga bu dunyoda ham, oxirat hayotida ham baxt keltiradigan narsalarni ham beradi.
The Qur’ān, or the book, is then described as “a guidance and joyful tidings to the believers.” (Verse 2) This is more expressive than saying that it contains or provides guidance and joyful tidings. Indeed the way the description is phrased makes the very entity of the Qur’ān the guidance and the happy tiding. For certain, the Qur’ān provides guidance to believers in every way and every sense. It also gives them what brings happiness both in this life and in the life to come.
Shunga e'tibor berish kerakki, hidoyat va xushxabar faqat mo'minlarga berilgani juda ahamiyatlidir. Qur'on nazariy yoki amaliy fan kitobi emaski, uni o'qib tushungan har bir kishiga o'z foydalarini bera oladigan bo'lsin. Qur'on, avvalo, qalblarga murojaat qiladi va o'zining barcha nuri va xushbo'yligini ishonch va rozilik bilan uni qabul qiladigan ochiq ongga beradi. Inson ongi mustahkam iymon bilan tetiklashganda, u Qur'onni yaxshiroq anglaydi va biz tasavvur qilganimizdan ancha ko'proq ma'nolarini tushunadi. Inson eski hayot tarzini tark etib, yangisini qabul qilganda, bu hayotda ajoyib o'zgarishlar yuz beradi. Qur'on targ'ib qilgan barcha tizimlar, qonunchilik va qadriyatlar, eng avvalo, iymonga asoslangan. Shuning uchun, qalbining chuqurida Allohga ishonmaydigan, bu Qur'onning Alloh tomonidan nozil qilinganini yoki uning mazmuni Alloh inson hayotida joriy etishni istagan tizimni ifodalashini qabul qilmaydigan kishi Qur'ondan kerakli hidoyatni topa olmaydi va u keltiradigan quvonchli xabarga sherik bo'lmaydi.
That the guidance and the happy news are given to the believers only is especially significant. The Qur’ān is not a book of theoretical or applicable science that yields all its benefits to whoever reads and understands it. The Qur’ān addresses hearts in the first instance and gives all its light and fragrance to an open mind which receives it with certainty and contentment. When a person’s mind is refreshed with firm belief, it can better appreciate the Qur’ān and understand far more of its meanings than we can imagine. It brings about miraculous changes in this life as one adopts a new way of life and discards his old one. All the systems, legislation and values the Qur’ān promotes are based first and foremost on faith. Hence, a person who does not, deep at heart, believe in God or accept that this Qur’ān is revealed by God or that its contents represent the system God wants implemented in human life, cannot find the desired guidance in the Qur’ān and will not share in the joyful news it brings.
Bu kitob, Qur’on, hidoyat, ilm va to‘g‘ri yo‘l-yo‘riqlarning tugamas xazinalariga ega, ammo bu xazinalarning hammasini ochadigan kalit iymondir. Bu kalitsiz Qur’on hech kimga o‘z xazinalarini bermaydi. Shuning uchun uni chindan iymon bilan qabul qilganlar mo‘jizalar yarata olganlar. Lekin Qur’on faqat yoqimli ohangga solingan, odamlar eshitishdan zavq olib, qalblariga ta’sir qilmaydigan qiroatlarga aylantirilganda, u ochilmagan xazina bo‘lib qoldi va hech narsaga erisha olmadi.
This book, the Qur’ān, contains inexhaustible treasures of guidance, knowledge and sound directives, but faith is the key to opening it all. Without this key, the Qur’ān does not yield its treasures to anyone. Hence those who truly believed in it were able to accomplish miracles. But when the Qur’ān was reduced to no more than chants set to charming tunes that people enjoyed hearing without touching their hearts, it remained an unopened treasure, incapable of achieving anything.
Bu sura Qur’ondan hidoyat va xushxabar topadigan mo‘min kishilarning sifatlarini bayon etadi. Ular shunday kishilardirki, “namozni to‘kis ado etadilar, zakotni beradilar va oxirat kuniga qat’iy ishonadilar.” (3-oyat)
Birinchi sifat — namozni muntazam ado etishdir. Ular namozni lozim bo‘lganidek, qalblari va ruhlari bilan, Allohning ulug‘ hazratida turganlarini his qilgan holda ado etadilar. Shunda ular O‘zining oliy huzuri bilan aloqada bo‘lganini his qiladilar, fikrlari esa Unga murojaat qilish va Uni ulug‘lashga to‘la yo‘naltirilgan bo‘ladi.
Ikkinchidan, ular zakotni, ya’ni farz sadaqani beradilar. Zakotni berganda qalblarini baxillikdan poklaydilar va mol-dunyo jozibasidan yuqoriga ko‘tariladilar. Allohning ularga ato etgan rizqidan birodarlariga ulush beradilar va shu tariqa jamiyat oldidagi ijtimoiy burchlarini ado etadilar.
Nihoyat, ular oxirat kuniga qat’iy ishonadilar. Bu esa ularning oxiratdagi taqdirlari fikrlarida eng birinchi o‘rinda turishini anglatadi. Bu ularni nafslarining istaklariga erkin berilishdan saqlaydi va qalblarida Allohdan qo‘rqish tuyg‘usini tirik tutadi. Ular Uning huzuriga hisob-kitob uchun kelganlarida itoatsiz deb topilishlaridan qo‘rqadilar.
The sūrah outlines the qualities of those believers who find guidance and happy news in the Qur’ān. They are ones: “who attend regularly to prayers and pay their zakāt, and who firmly believe in the life to come.” (Verse 3) The first quality is to attend regularly to prayer, offering it as it should be offered, with their hearts and souls conscious of the fact that they are standing in front of God, in all His majesty. Thus they feel themselves in contact with His sublime presence, and their thoughts fully attentive to addressing and glorifying Him. Secondly, they pay their zakāt, which is the obligatory charity. When they pay it they purge their hearts of stinginess rising above the lure of wealth. They give their brethren some of what God has granted them, thus fulfilling their social duty towards their community. Finally, they firmly believe in the life to come, which means that their fate in the hereafter remains topmost in their thoughts. It prevents them from giving free rein to their desires and keeps the fear of God alive in their hearts. They dread lest they might be considered disobedient when they come before Him for judgement.
Faqat shunday itoatkor mo'minlargina Alloh taolodan mukofot umid qilishi va shu bilan birga Uning azobidan qo'rqishi mumkin. Faqat ular, qalblari Qur'onga ochiq bo'lgani uchun, undan hidoyat topadilar va uning xushxabarini qabul qiladilar. Ular uchun u hayotlarini yoritadigan nur, amalga kuchli undovchi bo'lib xizmat qiladi. U ular uchun yagona ishonchli yo'lboshchi bo'lib, ular doim unga murojaat qiladilar.
It is only such obedient believers who can hope for God’s reward yet still dread His punishment. Only they, with their hearts open to the Qur’ān, can find its guidance and receive its happy news. For them, it is a light illuminating their lives, providing them with strong motivation for action. It is their only reliable guide and one to which they always refer.
Oxiratga ishonishga kuchli urg'u beriladi; bu esa ishonmaydigan va adashgan yo'llarida davom etayotganlarga qattiq ogohlantirish shaklida beriladi: «Oxiratga ishonmaydiganlarga esa, biz ularning amallarini ularga chiroyli ko'rsatamiz, shuning uchun ular sarosimada sarson-sargardon yuradilar.» (4-oyat)
Strong emphasis is placed on believing in the hereafter; this in the form of a stern warning to those who refuse to believe, and persist with their erring ways: “As for those who will not believe in the life to come, We make their deeds seem fair to them, and so they wander about in distraction.” (Verse 4)
Iymon bilan bo'lgan oxirat hayotiga ishonch nafsning xohish-istaklarini tiyib turadigan, insonni me'yorli hayot kechirishga undaydigan omildir. Bunday ishonch yo'q bo'lganda, inson o'zini nafsoniy xohishlar ortidan ergashishdan tiya olmaydi, chunki u bu dunyodagi zavq-safodan boshqa imkoniyati yo'q deb o'ylaydi. Holbuki, yer yuzidagi umr odamlar orzu qilgan va istagan narsalarning kichik bir qismini ham amalga oshirish uchun zo'rg'a yetadi. Bundan tashqari, kimningdir hashamatli hayot kechirishga imkoni bo'lsa, u o'zining eng nafsoniy zavqlari ortidan borishdan nimani to'xtata oladi? Agar u Olloh huzurida turishini, Uning hukmini, mukofotini yoki jazosini kutishini hisobga olmasa, hech narsa to'xtatmaydi. Darhaqiqat, oxiratga ishonmaydigan inson imkoni yetgan har bir zavqning ortidan boradi, uni hech qanday uyat tuyg'usi yoki cheklov tiyolmaydi. Insonning tabiatida zavqqa muhabbat bor; faqat uni bu qisqa hayotdan keyin keladigan abadiy hayot haqida, va bu qisqa hayot o'sha abadiy hayotga tayyorgarlik ekanligi haqida xabar beradigan ilohiy vahiy yo'naltirmasa, shunday bo'ladi. Agar ular bu hidoyatga quloq solsalar, turli xil faoliyatlarda ancha katta zavqni topadilar.
Believing in the life to come is the motive that keeps whims and desires in check, urging us to lead a life of moderation. When such belief is lacking, a person cannot restrain himself from pursuing wanton desires, thinking that his only chance for indulging in pleasure is that offered in this life. Yet life on earth is scarcely long enough to fulfil a small portion of what people desire or hope for. Besides, when someone has the means to lead a life of indulgence, what can stop him from pursuing his wildest pleasures unless he has to reckon with standing before God, awaiting His judgement, reward or punishment? Indeed, a person lacking belief in the hereafter will inevitably pursue every pleasure within his ability. No sense of shame or check will restrain him. It is in the nature of human beings that they love pleasure unless they are guided by a divine message that tells them of a future, permanent life that follows this short one, and that the latter is but preparation for that future life. If they heed this guidance then they will find much greater pleasure in different types of pursuits.
Aynan Xudo insonning tabiatini shu tarzda yaratgan: agar inson o‘z idrok qobiliyatlarini unga ochsa, Uning hidoyatiga ergashish moyilligini, agar bu qobiliyatlarni yopib qo‘ysa, ko‘r bo‘lib qolish moyilligini bergan. Ikki holatda ham Uning irodasi amalga oshadi. Shu sababli Qur’on oxiratga ishonmaydiganlar haqida shunday deydi: “Biz ularga o‘z amallarini chiroyli qilib ko‘rsatamiz, shuning uchun ular sarosimada adashib yuradilar” (4-oyat). Ular imonsizlikni tanlaydilar, shu tufayli Xudoning qonuni ishga tushadi va ularning amallarini o‘zlariga go‘zal va jozibali ko‘rsatadi. Ular qilayotgan ishlarida hech qanday yomonlikni ko‘ra olmaydilar va shu sababli o‘zlarini to‘g‘ri yo‘lga yetaklaydigan aniq yo‘lni topa olmaydilar.
It is God who has moulded human nature in this fashion, giving it the propensity to follow His guidance when it opens its receptive faculties to this, and the opposite propensity to remain blind when it shuts such faculties down. His will is always done, in both situations. Hence, the Qur’ān says in reference to those who will not believe in the hereafter: “We make their deeds seem fair to them, and so they wander about in distraction.” (Verse 4) They choose not to believe, and thus God’s law comes into operation making their deeds seem fair and attractive to them. They cannot see any foul element in what they do and so remain unable to find a clear way leading them aright.
Yomonlik go'zal ko'rsatilganda, oqibati ma'lum: «Mana ular uchun og'ir azob bor, ular oxiratda eng ko'p zarar ko'radiganlardir». (5-oyat)
Ular bu dunyoda azobga duchor bo'ladimi yoki oxiratda bo'ladimi, ular oxiratda to'la halokatga yuz tutishlari shart. Bu yomonlikka ergashganlari uchun o'ziga yarasha, haqli jazo bo'ladi.
When evil is made to seem fair, the end result is well known: “These are the ones for whom grievous suffering is in store, and who in the life to come shall be the worst losers.” (Verse 5) Whether suffering is meted out to them in this present life or in the life to come, they will have to face utter ruin in the hereafter. It will be their just recompense for pursuing what is evil.
Surah boshidagi oyat Qur'onning ilohiy manbasini yana bir bor ta'kidlash bilan yakunlanadi: "Albatta, sen Hikmat egasi, Bilguvchi Zot tomonidan, Uning marhamati bilan Qur'onni qabul qilyapsan." (6-oyat) Bu yerda "qabul qilyapsan" deb tarjima qilingan arabcha "tulaqqā" fe'li Qur'onning har narsani hikmat bilan qiladigan va mukammal ilm asosida rejalashtiradigan Zot tomonidan berilgan oliy in'om ekanligi ma'nosini beradi.
The sūrah’s opening is completed with a verse that re-emphasizes the divine source of the Qur’ān: “Most certainly, you receive the Qur’ān out of the grace of One who is Wise, All-Knowing.” (Verse 6) The Arabic verb tulaqqā, which is rendered here as ‘you receive’, gives a sense of the Qur’ān being a sublime gift presented by the One who does everything wisely and plans everything on the basis of perfect knowledge.
Darhaqiqat, Uning hikmati va ilmi Qur'onda aniq ko'rinadi: uning uslubida, yuklagan vazifalarida va bergan ko'rsatmalarida, o'zi amal qiladigan tizimida, eng munosib vaqtda nozil bo'lishida, uning tarkibiy qismlarining bir-biriga bog'lanishida va mavzulari orasidagi uyg'unlikda.
Indeed, His wisdom and knowledge are clearly seen in the Qur’ān; its mode, the duties it assigns and directives it gives, in the system it follows, in its revelation at the most appropriate time, in the flow of its component parts and in the harmony of its subject matter.
Sura shundan so'ng tarixiy hikoyalarini boshlaydi, ular Xudoning donoligi, bilimi, rejasi va g'amxo'rligining turli jihatlarini keng ko'lamli tarzda namoyon etadi.
The sūrah then begins its historical accounts which provide a panoramic exhibition of aspects of God’s wisdom, knowledge, planning and care.