Ushbu suraning hozirgacha muhokama qilingan oyatlari faqat islomiy jamiyatning tashkil etilishiga, nikoh, yetimlarga g'amxo'rlik qilish, meros va boshqa tegishli masalalarga bag'ishlangan edi. Ushbu oyatdan boshlab sura boshqa mavzuga o'tadi: musulmon jamoatiga dushmanlariga qarshi qanday turish kerakligi haqida yo'l-yo'riq beradi. Bu kurash haqida biz oldingi ikki sura, 2-sura, Al-Baqara (Sigir) va 3-sura, Ol-i Imron ni sharhlaganimizda allaqachon gapirgan edik.

The passages of this sūrah which we have discussed so far dealt exclusively with the organisation of Islamic society, speaking about marriage, taking care of orphans, inheritance and other relevant matters. Beginning with this passage the sūrah turns to a different subject, providing guidance to the Muslim community on how to face its enemies. We have already spoken about this fight when we commented on the two preceding Sūrahs, 2, The Cow, or Al-Baqarah, and 3, The House of `Imrān, or Āl `Imrān.

Sura endi mavzuni asosan musulmon jamoasi atrofidagi dushman jamoalarga qarshi olib borishi va hozir ham olib borishi kerak bo‘lgan tashqi kurashga qaratadi. Biroq bu kurash sura matnining aynan shu nuqtasidan boshlanmaydi. Surada o‘tgan ijtimoiy, iqtisodiy va oilaviy qonunchilik, o‘rnatilgan barcha axloqiy qadriyatlar hamda jaholat izlarini yo‘qotish orqali jamoaga islomiy o‘ziga xoslik berilishi — bularning barchasi musulmon jamoasining dushmanlariga qarshi tashqi kurashi bilan bog‘liqdir. Bu dushmanlar xoh Madinada, xoh umuman Arabistonda bo‘lsin, hammasi shu kurashga tayyorgarlik sifatida berilgan. Ushbu qonunlar va qadriyatlar islom asosida yangi jamiyat poydevorini qo‘yishga qaratilgan izchil harakatdir, shunda jamiyat dushmanlariga qarshi tura oladi va ularni yengishga qodir bo‘ladi.

The sūrah now changes emphasis so as to speak mainly about the external battle the Muslim community had and has to fight against surrounding, hostile communities. The battle, however, does not begin at this particular point. All that has passed in the sūrah of social, economic, and family legislation, and all the moral values which have been established and the traces of ignorance eradicated so that the Muslim community acquires its distinctive Islamic features are all relevant to the external battle against that community’s enemies. Whether these enemies be in Madinah in particular or in Arabia generally, all was given in preparation for this battle. This legislation and these values represent a sustained campaign to lay down the foundations of the new society on the basis of Islam so that it may be able to face up to its enemies and overcome them.

Yuqoridagi ikki surada ko'rganimizdek, ustuvorlik musulmon jamoasining ichki tuzilishini qurishga, uning imoni, tushunchalari, axloqiy qadriyatlari, qonunlari va tizimlariga berilgan. Musulmon jamoasiga, shuningdek, uning dushmanlarining tabiati, usullari, rejalari va sxemalari haqida to'liq ma'lumot beriladi. Mo'minlar ishonch bilan, ochiq ko'z bilan va mustahkam irodani bilan jangga yuboriladi, shuningdek oldinda turgan kurash va dushmanlarining tabiati haqida to'liq bilimga ega bo'ladilar. Bu xususiyatlarning barchasi ushbu surada ham mavjud.

Siz ilohiy vahiydan bahra berilgan, ammo uni adashishga almashtirib yuborayotganlarni ko'rmadingmi, ular sizni ham yo'ldan adashtirmoqchi bo'lishadi. Ammo dushmanlaringizni Xudo yaxshi biladi. Xudo sizga homiy bo'lish uchun yetarlidir va Xudo yordam berish uchun yetarlidir. Yahudiy dinidagilar orasida shunday kishilar borki, (vahiyni)

Are you not aware of those who, having been granted a share of Divine revelations, now barter it away for error, and want you too to lose your way. But God knows best who are your enemies. God is sufficient for you as a patron, and God is sufficient to give succour. Among those of the Jewish faith there are some who take (revealed)

so'zlarni o'z o'rnidan ko'chirib, deydilar: "Eshitdik, lekin itoat qilmaymiz", va "Eshit, sen eshitmaydigan bo'lib qolgin", va "Bizga qarang". Shu tariqa ular tillari bilan gaplarni buzib, haq dinni yolg'on deb ko'rsatadilar. Agar ular: "Eshitdik va e'tibor beramiz" hamda "Bizni eshit va biz bilan sabr qil", desalar edi, bu ular uchun yaxshiroq va to'g'riroq bo'lardi. Xudo ularni kufrlari uchun rad etdi. Ular orasidan faqat ozchiligigina iymon keltiradi. (44-46-oyatlar)

words out of their context and say: “We have heard, but we disobey” and, “Hear; may you be bereft of hearing,” and, “Hearken to us.” Thus they distort the phrases with their tongues and imply that the true faith is false. Had they but said: “We have heard and we pay heed,” and “Hear us and have patience with us, “ it would have been for their own good and more proper. God has rejected them for their disbelief. It is only a few of them that believe. (Verses 44-46)

Bu Yahudiylarning tutgan yo‘lidan hayron qolishni ifodalovchi uzoq ketma-ket bayonotlarning birinchisidir. U Payg‘ambarga ﷺ va bu benazir holatga guvoh bo‘layotgan barchaga qaratilgan. Ularga Kitobdan bir qism, ya’ni Allohning Elchisi Muso orqali yetkazilgan Tavrot berilganligi sababli, u ularni to‘g‘ri yo‘lga boshlashi, adashgan yo‘llaridan qaytarishi kerak edi.

This is the first in a long series of statements which wonder at the attitude taken by the Jews. It is addressed to the Prophet (peace be upon him) and to everyone who witnesses this singular stance. Since they have been given a portion of the Scriptures, namely the Torah, which was conveyed to them by God’s Messenger, Moses, it should have given them guidance, steering them away from their erroneous ways.

Ular bu qismni va undagi ilohiy hidoyatni o‘zlariniki deb da'vo qiladilar, lekin shunga qaramay uni adashishga almashtirib yuboradilar. "Almashtirib yubordilar" ("sotib oldilar") degan iboraning qo‘llanilishi juda ahamiyatlidir, chunki u oldindan o‘ylab, mulohaza qilingandan keyin qilingan harakatni anglatadi. Ularda hidoyat bor, lekin ular uni e'tiborsiz qoldiradilar va shuning uchun adashishda qolishni afzal ko‘radilar. Bu bitim nodonlik yoki xatodan kelib chiqmaydi, balki ongli ravishda tuziladi. Bu juda o‘ziga xosdir. Shu sababli Qur'on ularning bunday munosabatidan hayratlanadi.

Savol birinchi ko'rinishda umumiy ma'noda Kitob ahli odamlariga qaratilgandek ifodalangan. Tushuniladiki, bu bilan to'g'ridan-to'g'ri nazarda tutilganlar Madinadagi yahudiylar edi. Endi Qur'on yahudiylarni alohida ko'rsatadi va ular Madinada joylashishning dastlabki yillarida, nihoyat bo'ysundirilishlaridan oldin, Payg'ambarga nisbatan qo'pol muomalada bo'lganlarini tasvirlaydi: "Yahudiylar orasida so'zlarni o'z o'rnidan burib, 'Eshitdik, lekin itoat qilmadik', 'Eshit, eshitmaganing bo'lsin', 'Bizga qara' deydiganlar bor. Shunday qilib, ular tillari bilan gaplarni buzadilar va haq dinni batil deb ko'rsatadilar." (46-oyat)

At first, the wondering question is phrased in a way which means the people of the Scriptures in general. It is understood that those who were directly meant by this were the Jews of Madinah. Now the Qur’ān specifies the Jews and describes their rude behaviour towards the Prophet in the early years of his settlement in Madinah, before they were finally subdued: “Among those of the Jewish faith there are some who take (revealed) words out of their context and say: ‘We have heard, but we disobey’ and, ‘Hear; may you be bereft of hearing,’ and, ‘Hearken to us.’ Thus they distort the phrases with their tongues and imply that the true faith is false.” (Verse 46)

Ular shunchalik beadab va dag'al bo'lib ketganki, hatto vahiy bilan kelgan so'zlarni ham buzib talqin qilishadi.

They have been so impudent and rude that they even distort revealed statements.

Ehtimol, bu ularning Tavrotdagi bayonlarni ularning haqiqiy maqsadidan boshqacha talqin qilganliklariga ishora qiladi. Ular buni yakuniy, ilohiy xabarga bo‘lgan har qanday ishorani inkor etish va Xudoning so‘nggi vahiysi bo‘lgan Qur’on tomonidan tasdiqlangan har qanday qonunchilikni yo‘q qilish uchun qilishgan. Albatta, agar xuddi shu qonunchilik ikkala Kitobda ham berilgan bo‘lsa, bu ularning umumiy manbaga ega ekanliklarining dalilidir va natijada bu Muhammad ﷺ xabarining haqiqatligini ta’kidlovchi dalildir.

Most probably, this is a reference to their different interpretation of statements given in the Torah from how they were actually intended. They did this in order to deny every reference to the final, Divine message and to remove every piece of legislation endorsed by the Qur’ān, God’s final revelation. Obviously, when the same legislation is given in both Scriptures, this is evidence of their common source, and, consequently, it is evidence emphasising the truthfulness of Muĥammad’s message.

Diniy bayonotlarni odamlarning istaklariga mos kelishi uchun buzib ko‘rsatish — yo‘ldan adashgan va diniy bilimni kuchlilar xizmatidagi kasb deb biladigan, shu bilan birga dindan o‘zini ozod qilishni istagan ommaning ayrim qatlamlarini xushnud etishga intiladigan har qanday ruhoniylar guruhiga xos hodisadir. Balki bu jihatdan yahudiylar boshqa barcha xalqlardan ustundir, garchi zamonamizda diniy bilimini kasb qilib olgan ayrim musulmonlarni ham ko‘rganmiz. Darhaqiqat, ulardan ba’zilari yahudiylar bilan bellasha oladi.

Ushbu ikki oyat Kitob ahlига, xususan yahudiylarga murojaat bo‘lib, ularni qo‘llarida bor narsani tasdiqlovchi holda nozil qilingan Kitobga iymon keltirishga chaqiradi. Shu bilan birga, agar ular yangi ilohiy dinni inkor etishda va unga qarshi makr-hiylalarda davom etsalar, yuzlari buzilishi va la’natga uchrashi mumkinligi haqida ogohlantiriladi. Ular esa Allohning yagonaligiga bo‘lgan iymondan, ya’ni o‘zlarining ham asosiy e’tiqodidan og‘ib ketgan deb ko‘rsatiladi.

These two verses represent a call made to the people of the Scriptures, particularly the Jews, to believe in the Book, which has been sent down confirming what is already in their hands. This is coupled with a warning against their being misshaped and cursed, which can only be expected if they continue in their obstinate rejection of the new Divine faith and in their scheming against it. They are branded as deviant from the faith in the absolute oneness of God, which is also the essence of their faith.

Xudo shirk keltirishni hech qachon kechirmaydi. Shu bilan birga, Xudoning kechirimining keng doirasi ham bayon etilgan. Shunday qilib, Xudo bilan boshqa iloxlarni shерик qilishning ulkanligi yorqin tarzda ochib beriladi.

God never forgives associating partners with Him. At the same time, the broad scope of God’s forgiveness is outlined. Thus, the enormity of associating other deities with God is delineated in sharp relief.

Ey, kendilariga kitob berilganlar! Biz nozil qilgan, sizlarda bor narsani tasdiqlovchi (Qur'on)ga iymon keltiringlar, aks holda yuzlarni (ma'nosini) o'chirib, orqaga qaytarib yuboramiz yoki shanba kuni (haddan oshganlarni) la'natlaganimiz kabi ularni la'natlaymiz. Xudoning amri doimo bajariladi. Xudo, O'ziga sherik keltirilishini hech kechirmaydi. Bundan boshqa gunohlarni esa, xohlagan kishisiga kechiradi. Kim Xudoga sherik keltirsa, u haqiqatan ham ulkan gunohni to'qigan bo'ladi. (47-48-oyatlar)

0 you who have been given revelations! Believe in what We have bestowed from on high confirming that which you already have, lest We obliterate faces and turn them backward, or We reject them as We rejected the Sabbath-breakers: for God’s will is always done. God will never forgive that partners are associated with Him. He forgives any lesser sin to whomever He wills. He who associates partners with God indeed contrived an awesome sin. (Verses 47-48)

Ular o'zlari ilk bo'lib Islomga ijobiy javob berishi kerak bo'lgan fazilat bilan murojaat qilinadi: "Ey, o'zlariga Kitob berilganlar! Biz sizda bor narsani tasdiqlovchi, tepadan nozil qilgan narsamizga iymon keltiringlar!" (47-oyat). Ular vahiy olganliklari sababli, ularga ilohiy hidoyat berilishi ular uchun g'alati narsa emas edi. Ularga o'sha Kitoblarni bergan Zot endi ularni o'z kitoblarini tasdiqlovchi xabarga iymon keltirishga chaqirmoqda. Agar bu aniq dalil yoki Islomni qabul qilish uchun kuchli hujjat bo'lishi uchun yetarli bo'lganda, yahudiylar uni birinchilardan bo'lib qabul qilishi kerak edi. Lekin ularning o'z manfaatlari, intilishlari, norozilik va nafratlari bor edi. Bundan tashqari, ular o'zlari ham adashgan edilar. Tavrotda ular "bo'yni qattiq xalq" deb ta'riflanadi. Shu sababli ular imonni rad etdilar va ularga qattiq ogohlantirish loyiq bo'ldi: "Iymon keltiringlar, aks holda Biz yuzlarni o'chirib, orqaga qaytarib yuboramiz yoki shanba kuni gunoh qilganlarni la'natlaganimiz kabi ularni la'natlaymiz; chunki Allohning amri doim bajariladi." (47-oyat)

Qur’on Madinadagi yahudiylarga qarshi musulmon jamoasining kurashini boshqarar ekan, o‘zlarini Xudoning tanlangan xalqi deb da’vo qilayotganlarga hayron bo‘ladi. Ular yana o‘zlarini poklikda deb hisoblaydilar, shunga qaramay Xudoning so‘zlarini buzishda davom etadilar, Xudo va Uning Elchisiga nisbatan beandishalik bilan munosabatda bo‘ladilar hamda soxta iloxlarga ishonadilar.

As the Qur’ān directs the battle of the Muslim community against the Jews in Madinah, it wonders at those who claim that they are God’s chosen people. They further claim to be pure, yet they continue to distort God’s words and take an impudent attitude towards God and His Messenger, and believe in false deities.

Shunday qilib, ular o'zlari qilgan yomon amallarining og'irligidan qat'i nazar, Xudoga yaqin ekanliklarini da'vo qilib, Uning ustidan yolg'on da'volar qiladilar. "Ўzlarini pok deb hisoblaydiganlarni ko'rmadingmi? Haqiqatan, kimni xohlasa, Xudo uni poklikda o'stiradi. Hech kim qil uchicha ham zulm ko'rmaydi. Qarang, ular Xudo ustidan qanday yolg'on to'qiyotganlarini. Ochiq gunoh sifatida bu o'zi kifoya." (49-50-oyatlar)

They, thus, assert false claims against God as they allege that they are close to Him regardless of the magnitude of their bad deeds. “Are you aware of those who consider themselves pure? It is indeed God who causes whom He wills to grow in purity. None shall be wronged by as much as a hair’s breadth. Behold how they fabricate lies against God. This is enough as an obvious sin [for anyone].” (Verses 49-50)

Yahudiylarning Xudo tanlagan xalq ekanligi – ular tomonidan ilgari surilgan qadimiy da'vo. Xudo, haqiqatan ham, ularni insoniyatning qolgan qismiga O'z xabarini yetkazuvchilar etib tanlagan va o'sha paytda ularga boshqa barcha xalqlardan ustun, mumtoz mavqe bergan. Fir'avn va uning qavmini ular uchun halok etgan va ularga muqaddas yerni egallashga ruxsat bergan. Biroq ular Xudo ularga belgilagan yo'ldan og'ishdilar, yer yuzida ko'plab fasod tarqatdilar va har xil yomonlikni qildilar. Ularning ravvinlari Xudo harom qilgan narsani ular uchun halol qildilar va Xudo halol qilgan narsani ular uchun harom qildilar. Xalq ularga ergashdi va ularning bunday qonunlar chiqarish orqali bildirayotgan, ilohlikka bo'lgan amaliy da'volariga e'tiroz bildirmadi. Ravvinlar hokimiyatdagilarning ko'nglini olish va ommaning istaklarini qondirish uchun Xudoning qonunini o'zgartirdilar. Odamlar ravvinlariga ergashganda, ular amalda ularni Xudo bilan birga rab sifatida qabul qildilar.

That the Jews are God’s chosen people is an age-old claim asserted by them. God has indeed chosen them to be the bearers of His message to the rest of mankind, giving them at the time a distinguished position above all other nations. He destroyed Pharaoh and his people for their sake and allowed them to take over the sacred land. They, however, deviated from the path God has chosen for them and spread much corruption in the land, perpetrating every evil. Their rabbis made lawful for them what God had forbidden and forbade them what God had made lawful. The people followed them making no objection to their effective claim to Godhead, which they were stating by virtue of their making such legislation. The rabbis changed God’s law in order to appease the people in power and to satisfy the desires of the masses. When they followed their rabbis, the people effectively considered them as lords, alongside God.

Sūra shu yerda o‘zlarini poklangan deb da’vo qilayotgan, lekin yolg‘onga va Ilohiy hidoyatdan o‘zboshimchalik bilan chetga og‘ishga ishongan kishilarning o‘ziga xos munosabatiga odamlarning e’tiborini qaratishda davom etadi. Shu bilan birga, ular johiliyat davridagi arablar Xudoga, Uning xabariga va Ilohiy qonun-qoidaga ishongan kishilardan ko‘ra to‘g‘riroq hidoyatda bo‘lganini tan oladilar. Bunga ushbu kishilarni va ularning munosabatini ochiq qoralash ergashadi. Ular hasadgo‘y va xasis sifatida ko‘rsatiladi. Ularning Islomga qarshi turishining haqiqiy sababi, ular faxrlanib mansub bo‘lgan Ibrohim dinidan chetga og‘ishlarini belgilaydigan sabab ham keltiriladi, shuningdek, bunday munosabatda qat’iy turish ularni albatta Do‘zaxga olib borishi haqida aniq ogohlantirish beriladi.

The sūrah continues to draw people’s attention to the singular attitude of those who claim to be pure, while they believe in falsehood and in arbitrary deviation away from Divine guidance. At the same time, they testify that the pagan Arabs were better guided than those who believed in God, His message, and the Divine constitution. This is followed by an outright denunciation of these people and their attitude. They are shown as envious and stingy. The true reason for their opposition to Islam which marks their deviation from the faith of Abraham, in belonging to which they took pride, is given together with a clear warning to them that persistence in such an attitude will inevitably lead to Hell.

Siz ilohiy vahiydan bahramand qilingan, endi esa botil va takabburlik sari og‘ib ketganlarni ko‘rmadingizmi? Ular kofirlarga: "Mo‘minlardan ko‘ra ko‘proq to‘g‘ri yo‘lda ekanmiz", deydilar. Ular Alloh la'natlagan kishilardir; Alloh kimni la'natlasa, unga hech kimni yordamchi topa olmaysan. Yoki ularning hokimiyatda biron ulushi bormi? Agar bo‘lganda ham, odamlarga xurmo danagining tirqishicha ham bermas edilar. Yoki ular Alloh o‘z fazlidan odamlarga bergan narsalarga hasad qilyaptimi? Biz Ibrohim avlodiga kitob va hikmat berdik hamda ularga buyuk saltanat ato etdik.

Are you not aware of those who, having been granted a share of Divine revelations, now believe in falsehood and arrogant deviation [from Divine faith], and they say to the unbelievers that they are better guided than the believers. These are the ones whom God has rejected; anyone whom God rejects shall find none to succour him. Have they, perchance, a share in (God’s) dominion? If so, they would not give other people so much as [would fill] the groove of a date-stone. Do they, perchance, envy other people fir what God has given them out of His bounty? We have indeed given revelation and wisdom to the House of Abraham, and We did bestow on them a mighty dominion.

Ulardan ba'zilari unga iymon keltiradi, ba'zilari esa undan yuz o'giradi. Ularga jazo uchun Jahannam olovi yetarlidir. (Oyatlar 51-55)

Quyidagi ikki oyat ularning Payg‘ambarga va umuman musulmonlarga qarshi turishlarini, Allohning ularga bergan vahiy, g‘alaba va kuch ne'matlaridan hasad qilishlarini qoralaydi. Ular Allohning o‘z fazlidan bergan narsalariga hasad qiladilar. Ular hech kimga o‘z mulklaridan hech narsa bermaganlar. Ular o‘zlaridan boshqa birovga Allohning qilgan har qanday inoyatini nohaq deb biladilar, holbuki U ularga va ularning ajdodlariga ko‘p fazl-u marhamatini ato etgan. Uning in'omi ularni saxiylikka o‘rgatmagan va hasaddan xalos etmagan. “Yoki ularning hukmronlikdan biror ulushi bormi? Agar shunday bo‘lganda edi, ular odamlarga xurmo danagining chuqurchasicha ham bermagan bo‘lardilar. Yoki ular Alloh o‘z fazlidan odamlarga bergan narsalari uchun ularga hasad qilyaptilarmi? Biz Ibrohim avlodiga kitob va hikmat berdik hamda ularga buyuk saltanat ato etdik.” (53–54-oyatlar)

The next two verses denounce their opposition to the Prophet and Muslims generally, begrudging them God’s favours of revelations, victory and strength. They envy them what God has granted them of His grace. They have not given them anything of their own. They view as undeserved, any favour God grants to anyone other than themselves, although He has bestowed on them and their predecessors much of His grace. His bounty has not taught them to be generous, and has not rid them of their envy. “Have they, perchance, a share in (God’s) dominion? If so, they would not give other people so much as [would fill] the groove of a date-stone. Do they, perchance, envy other people for what God has given them out of His bounty? We have indeed given revelation and wisdom to the House of Abraham, and We did bestow on them a mighty dominion.” (Verses 53-54)

Bu ajoyib munosabat. Ular Xudoning qullaridan biriga biror marhamat ato etishiga chiday olmaydilar. Ular Uning sherigimi? U shirk keltirishdan pokdir. Ularning Uning boyligi va mulkidan biror ulushi bormi, undan U o'z in'omlarini beradi?

This is an amazing attitude. They cannot tolerate that God grants any of His servants any favour. Are they His partners? Glorified be He to take any partners. Do they have any share in His wealth and property, from which He bestows His gifts?

Agar ularning bunday ulushi bo‘lganida, ular hech kimga hatto bir chimdim narsani ham bermas edilar. Bu yerda ishlatilgan arabcha "bir chimdim narsa" iborasi xurmo danagining orqa tomonidagi yoki uning egatidagi kichik belgini anglatuvchi so‘zdir. Agar Xudoning boyligidan biron ulushga ega bo‘lganlarida, Isroil avlodlari shunchalik xudbin ediki, hatto o‘sha ozgina narsani ham odamlarga bermagan bo‘lardilar. Xudoga hamd bo‘lsinki, ularning bunday ulushi yo‘q, aks holda butun insoniyat halok bo‘lgan bo‘lardi.

Had they any such share, they would have not given anyone a trifle. The Arabic expression used here for “a trifle” is a term which signifies a little mark which may be seen at the back of a date-stone or its groove. The Israelites are too selfish even to give that to people, had they any share in God’s wealth. We praise God that they do not have any share, otherwise all mankind would have perished.

Ushbu surada Ibrohim avlodlari orasida imonga sodiqlik yoki uning yo'qligi haqida so'z boradi. Bu yerda barcha dinlarda va barcha zamonlarda mo'minlar va kofirlar uchun birdek qo'llanadigan mukofot qoidasi bayon etiladi. Bu qoida Qiyomat kuni sahnasi shaklida berilgan: "Bizning oyatlarimizni inkor etganlarni, albatta, olovga tashlaymiz. Terilari kuyib bitganda, ularga azobni totib ko'rishlari uchun boshqa teri almashtirib beramiz. Albatta, Alloh qudratli va hikmatlidir. Iymon keltirib, solih amallar qilganlarni esa ostidan daryolar oqib turadigan jannatlarga kiritamiz, u yerda abadiy qoladilar. U yerda ularga pok juftlar bo'ladi va ularni zich va salqin soyaga kiritamiz." (56-57-oyatlar)

At this point, the sūrah, which speaks of adherence to faith or lack of it among Abraham’s descendants, states the general rule of reward which applies to believers and unbelievers alike, in all religions and at all times. Here it is stated in the form of a scene from the Day of Judgement: “Those who disbelieve in Our revelations We shall, in time, cause them to endure fire: every time their skins are burnt off, We shall replace them with new skins, so that they may taste suffering [in full]. God is indeed Almighty, Wise. But those who believe and do righteous deeds We shall admit into gardens through which running waters flow, where they shall abide beyond the count of time. There they shall have pure spouses, and We shall admit them into a cool, dense shade.” (Verses 56-57)

“Har safar ularning terilari kuydirilganda, Biz ularga azobni to‘liq tatib ko‘rsinlar deb, boshqa teri almashtirib beramiz.” Bu tugamaydigan manzara bo‘lib, ko‘z oldimizda turadi va qayta-qayta takrorlanadi. Ongimiz unga qaratiladi va undan ko‘zimizni uzolmaymiz. Bu dahshatli manzara, va dahshatli narsa odamlarning ko‘zini o‘ziga tortib, ushlab turishi mumkin.

“Every time their skins are burnt off, We shall replace them with new skins, so that they may taste suffering [in full].” It is a never- ending scene, placed before our own eyes, and repeated time after time. Our minds concentrate on it and we would not stare away. It is a fearful scene and what is fearful may attract and hold people’s eyes.

Sahna tasvirlanganda, uning uzluksiz takrorlanishi ikki so'z bilan ifodalanadi:

When the scene is portrayed, its continuous repetition is expressed in two words:

«Har safar» — ularning terilari kuyib tugaganda, ularning o‘rniga yangi terilar bilan almashtiramiz. Bu dahshat juda kuchli ifodalangan, yarim jumlada aytilgan: “Har safar ularning terilari kuyib tugaganda...” Bu hayratlanarli, g‘ayritabiiy holat. Bu ta’sir shu jumlaning ikkinchi yarmida ham namoyon bo‘ladi: “ularning o‘rniga yangi terilar bilan almashtiramiz”. So‘ngra qo‘rquv ta’siri subyektiv jumlaning ikkinchi qismida yanada kuchaytiriladi va davom ettiriladi. Bu — Allohga iymon keltirishning barcha sabablari berilganidan keyin kufr keltirganlar uchun munosib jazodir. «Toki ular azobni totib ko‘rsinlar», deyilgan. Albatta, Alloh ularni bu tarzda jazolashga qodir va ularga shunday jazoni tanlashda donodir: «Albatta, Alloh qudratli, hikmat egasidir». Bu doimiy yonib turgan olov va doimiy yonib turadigan teriga qarshi, Allohga iymon keltirgan va bu iymonini amalga oshirganlarga berilgan mukammal mukofotning to‘liq manzarasini ko‘ramiz. Ular «ostidan daryolar oqib turadigan jannatlarga» joylashtiriladi. Bu ularga abadiy berilgan mukofotdir, joylashish va doimiylik unsurlarini ta’kidlash uchun: