Bu surah Makkada nozil bo‘lgan, o‘sha paytda musulmonlar kuchsiz, hech qanday hokimiyatga ega bo‘lmagan ozchilik edilar, butparastlar esa hokimiyat, boylik, mavqe va vakolatni to‘liq qo‘lida tutib turardi. Shu vaziyatda surah haqiqiy qadriyat va kuch mezonini belgilaydi: koinotda yagona haqiqiy kuch Xudoning kuchi ekanini va yagona haqiqiy qadriyat iymon ekanini aniq bayon qiladi. Xudoning himoyasidan bahramand bo‘lgan kishi, garchi moddiy kuchdan mahrum bo‘lsa ham, hech narsadan qo‘rqmasligi kerak; Xudo qarshi bo‘lgan kishi esa, garchi har xil moddiy kuchga ega bo‘lsa ham, na tinchlik, na xavfsizlikdan bahramand bo‘la oladi. Iymon qadriyatini qalbida mustahkam tutgan inson barcha yaxshiliklardan foydalanadi, iymondan mahrum bo‘lgan kishi esa hech qanday foyda ko‘rmaydi.

This sūrah was revealed in Makkah, at a time when the Muslims were a small minority without power, while the idolaters were in full control of power, wealth, position and authority. In this context, the sūrah establishes the true standard of values and power: it clearly states that there is only one true power in the universe, God’s, and only one true value, faith. Whoever enjoys God’s support need have no fear, even though he may be bereft of material power, and whomever God opposes can enjoy neither peace nor security even though he may be in possession of all types of material power. A person who enshrines the value of faith enjoys every good thing, whilst the one who lacks it will not reap any benefit whatsoever.

Surah mazmuni Muso va Fir'avn bilan bog'liq jihatlarni qamrab oladi va Qorun (yoki Qorah) hamda uning Muso qavmiga qilgan muomalasi haqidagi tafsilotlar bilan yakunlanadi.

The corpus of the sūrah deals with aspects pertaining to Moses and Pharaoh, and concludes with details about Qārūn [or Korah] and his treatment of Moses’ people.

Birinchi hikoya hokimiyat va vakolat masalasiga bag'ishlangan bo'lib, unda zolim hukmdor Fir'avn har qanday xavf manbaini sezgir ravishda kuzatib turadi. Ikkinchi tomonda esa Muso bor, u hali emizikli chaqaloq bo'lib, na hokimiyatga, na boshpanaga ega. Fir'avn o'zini ulug'lagan edi: u odamlarni bo'lib, turli guruh va tabaqalarga ajratib boshqarardi, Isroil o'g'illariga zulm qilardi, ularning erkaklarini o'ldirib, ayollarini tirik qoldirardi va o'z hokimiyatiga biror tahdid tug'ilishidan ehtiyot bo'lib kuzatib turardi. Lekin uning barcha qudrati va ehtiyot choralari hamma yomonliklardan himoya qiluvchi yagona haqiqiy kuch tomonidan parvarish qilinayotgan kichkina bola oldida hech narsaga arzimasdi. Darhaqiqat, bu kuch Fir'avnga ochiqdan-ochiq meydon o'qiydi: bolani uning o'z qo'yniga tashlaydi, uni Fir'avnning o'z saroyiga joylashtiradi, shunda uning xotini unga mehr ko'rsatadi, Fir'avn esa yonida turib, Muso'ga qarshi hech narsa qila olmaydi. Aksincha, u o'z qo'li bilan o'zining halokatiga sabab bo'ladigan ishni qiladi.

The first of these two stories tackles power and authority, showing Pharaoh, a ruthless tyrant, alert to any source of danger. Then, there is Moses, a suckling baby with neither power nor shelter. Pharaoh had exalted himself, ruling over and dividing people into sections and classes, persecuting the Children of Israel, slaying their men and sparing their women, watching carefully lest they should do anything that might constitute a usurpation of his control. Yet all his might and precautions were of little avail against a little child who was cared for by the only real power that protects from all evil. Indeed this power challenges Pharaoh openly, throwing the child into his own lap, placing him in Pharaoh’s own palace so as to be doted upon by his own wife, while he stands by, unable to do anything against Moses. On the contrary, he does with his own hands what brings about his downfall.

Ikkinchi hikoya boylikning qadrini, shuningdek, ilmning qadrini ham namoyon etadi. Qorun o'zining turli-tuman bezaklari bilan maqtanib yurganini ko'rib, boylik hammaning e'tiborini tortdi. U shunchalik ulkan xazinalarga ega ediki, faqat bu xazinalarning kalitlarini olib yurish uchun butun bir guruh kuchli odamlar kerak bo'lar, ular esa bu ishdan juda charchab qolishardi. Bundan tashqari, Qorunda o'zi bu boyliklarning barchasiga erishtirdi deb o'ylagan ilm ham bor edi. Biroq uning qavmi orasida haqiqiy ilmga ega bo'lganlar bunday boylik bilan maftun bo'lmadilar. Ular cheksiz darajada yaxshiroq va abadiyroq bo'lgan Allohning mukofotiga umid bog'ladilar. Keyin Xudoning qudrati aralashdi va uni hamda uning xonadonini yerga yutdirdi, shu bilan kuzatuvchilarga ko'rsatdiki, Qorunga na boylik, na ilm foyda keltira oldi. Bu yerdagi aralashuv xuddi Fir'avn va uning qo'shini dengizda g'arq qilingan vaqtdagidek to'g'ridan-to'g'ridir.

The second story demonstrates the value of wealth, as also the value of knowledge. Wealth occupied everyone’s attention as they watched Qārūn strutting about in his various adornments. He possessed such enormous treasures that just to carry the keys of these treasures required a whole group of strong men, who would find the task very tiring. What is more, Qārūn also had knowledge which he thought to have brought him all this wealth. Yet those endowed with true knowledge among his people were not bewitched by such wealth. They looked to God’s reward, knowing that this is infinitely better and more lasting. Then God’s power intervened sinking him and his household into the earth, showing beholders that neither wealth nor knowledge were of any avail to Qārūn. The intervention here is direct just as it is with Pharaoh when he and his troops were drowned in the sea.

Fir'avn va Qorun ikkalasi ham o'zlarini ulug'lab, Isroil o'g'illariga zulm qilishgan:

Both Pharaoh and Qārūn exalted themselves, tyrannizing the Children of Israel:

biri hokimiyatning zo‘ravon kuchi bilan, ikkinchisi moliyaviy qudrat bilan. Ikkala holatda ham oqibat bir xil bo‘ldi: biri yer tomonidan yutib yuborildi, ikkinchisi dengizda cho‘ktirildi. Ikkala holatda ham Xudoning to‘g‘ridan-to‘g‘ri qudratiga qarshi tura oladigan, zulm va adolatsizlikka barham berish uchun aralashgan Uning irodasiga to‘sqinlik qila oladigan hech qanday qarshi kuchni ko‘rmaymiz. Ikki hikoya aniq ko‘rsatadiki, yovuzlik va buzg‘unchilik ochiq namoyon bo‘lib, solih va to‘g‘ri yo‘ldagilar esa ojiz ko‘ringanda, Qodir Xudo bularning barchasiga barham berish uchun to‘g‘ridan-to‘g‘ri va oshkora aralashadi.9

one with the brute force of authority, the other with financial might. The end was the same in both instances: one was swallowed by the earth, the other was drowned in the sea. In neither case do we see any opposing force capable of resisting God’s direct power that intervened to put an end to tyranny and injustice. The two stories clearly show that when evil and corruption are manifest, while those who are good and righteous appear powerless, God Almighty intervenes directly and openly to put an end to it all.9

Ushbu ikki hikoya orasida, sura mushriklarni bir necha bor o‘z ichiga olgan aylanishga olib chiqadi: ular bu rivoyatlarning ahamiyatiga ko‘zlarini ochadi va ularning e’tiborini koinotda mavjud bo‘lgan Allohning ba’zi belgilariga, shuningdek o‘tgan ummatlarning taqdiriga yoki Qiyamat kunidagi manzaralarga qaratadi. Bularning barchasi hikoyalarning ibratini tasdiqlaydi va Allohning o‘zgarmas qonunini tasdiqlab beradi.

In between the two stories, the sūrah takes the idolaters on a couple of rounds opening their eyes to the significance of these narrations and directs their attention to some of God’s signs that are present in the universe, as also the fate of past communities or scenes from the Day of Judgement. All these endorse the moral of the stories and confirm God’s unalterable law.

Kofirlar Payg'ambarga shunday deyishardi: "Agar biz sen bilan birga hidoyatga ergashsak, yurtimizdan yulib olib tashlanamiz." (57-oyat) Shu tariqa ular Payg'ambar ﷺ xabarini rad etishlarini, agar odamlar o'z eski e'tiqodlarini o'zgartirsa, ularni yurtlaridan yulib olib tashlashlari bilan oqlashardi. Boshqacha aytganda, ular Muqaddas masjidning posbonlari ekanliklari sababli odamlar ularni hali ham hurmat va ehtirom bilan ulug'lashlarini istashardi. Bu yerda Olloh Muso va Fir'avn qissalarini keltiradi, qaysi odamlar xavfsizlikda yashashini va qaysilari haddan tashqari qo'rquvni boshdan kechirishini ko'rsatadi. U shuni bildiradiki, vaziyat boshqacha ko'rinsa ham, odamlar faqat Ollohning himoyasi ostidagina haqiqatan xavfsiz his qila oladi. Qo'rquv esa bunday himoyadan mahrum bo'ladi, garchi xavfsizlik to'liq mavjud bo'lib ko'rinsa ham. Qorun qissasi esa bu asosiy haqiqatni boshqa yo'l bilan tasdiqlash uchun keltiriladi.

The unbelievers used to say to the Prophet: “If we were to follow the guidance along with you, we would be torn away from our land.” (Verse 57) In this way, they justified their rejection of the Prophet’s message on the basis that people would tear them away from their land if they changed their old beliefs. In other words, they wanted to ensure that people still held them in awe and reverence as they were the custodians of the Sacred Mosque. God relates here the stories of Moses and Pharaoh showing which people enjoy security and which experience overwhelming fear. It tells them that it is only under God’s protection that people can truly feel secure even though their situation may appear otherwise. Fear, however, lacks such protection even though it may seem that security is fully present. Qārūn’s story is related to confirm this basic truth in a different way.

Kofirlarning bu xatti-harakatiga quyidagicha javob berilgan: «Biz ularga, Bizdan rizq sifatida, har bir narsaning mevalari keltiriladigan xavfsiz haram bermadikmi? Lekin ularning ko‘pchiligi bilmaydi». (57-oyat) Bu – ularga xavfsizlikni ato etgan, Muqaddas uyni ularning o‘z atrofida joylashtirgan Allohdir, degan eslatmadir. Aynan U ularga xavfsizlikni bergan va aynan U uni osongina ulardan tortib olishga qodir. Shundan so‘ng kibrga va noshukrlikka qarshi ogohlantirish keladi: «Turmush farovonligidan mast bo‘lgan qanchadan-qancha jamoalarni halok qildik. Ularning uylari, ulardan keyin, oz-moz odamlar yashagan holda qoldi. Warislar esa faqat Bizmiz». (58-oyat) Note: The translation renders the Qur'an verses using the Uzbek word for God ("Alloh") as it appears in the source's context; per your rule, "God" is written as the Uzbek word for God, and I have used "Alloh" in the verse quotations to match the standard Uzbek Qur'an translation, since "Allah" is the name of God in Arabic and Uzbek.

The unbelievers’ stance is answered as follows: “Have We not given them a secure sanctuary to which are brought the fruits of all things, as a provision from Us? But most of them have no knowledge.” (Verse 57) This is a reminder that it is God who has provided them with security, appointing the Sacred House in their own vicinity. It is He who has extended security to them and it is He who can easily deprive them of it. This is followed by a warning against arrogance and ungratefulness: “How many a community that exulted in its life [of ease and plenty] have We destroyed. The dwellings they left behind were but scarcely inhabited. It is We who are the only heirs.” (Verse 58)

Sura shuni ularga aniq qilib qo‘yadi: ular allaqachon ogohlantirilgan, chunki ularga Allohning elchisi yuborilgan. Xudoning qonuni doimo shunday bo‘lgan: agar odamlar ogohlantirilganidan keyin adashgan yo‘llarida davom etsalar, ular halok qilinadilar. “Rabbing hech qachon bir jamoatni, unga oyatlarimizni tilovat qiladigan elchi yubormasdan turib halok qilmaydi. Biz hech qachon, uning ahli zulm qilishga qat’iy kirishmagan bo‘lsa, jamoatni halok qilmagan bo‘lardik”. (59-oyat)

The sūrah then makes it clear to them that they have already been warned when a messenger of God has been sent to them. God’s law has always been that people are destroyed if they persist in their erring ways once they have been so warned: “Your Lord would never destroy a community without first sending them a messenger who would recite to them Our revelations. Never would We destroy a community unless its people are intent on wrongdoing.” (Verse 59)

Bu so'ngra Qiyamat kunidagi bir manzara keladi: u kunda ular yolg'iz qoladilar, o'zlari Allohning sheriklari deb da'vo qilgan zotlar esa ularni ochiqdan-ochiq rad etadilar. Shunday qilib, ular bu dunyoda ham azoblangandan so'ng, Qiyamat kunida qanday jazoga duchor bo'lishlarini anglab yetadilar. Shuningdek, Qur'on ularga qayerda xavfsizlik borligini va nima qo'rquv keltirishini yana bir bor eslatadi.

This is followed by a scene from the Day of Judgement when they stand alone, having been publicly disowned by those beings whom they alleged to be God’s partners. Thus they are made to realize what punishment they will incur on the Day of Judgement, after they have also been punished in this life. It tells them again where security lies and what brings fear.

Sura shu Xudoning Rasulini Makkadan mushriklar haydab chiqarayotgan paytdagi va’dasi bilan yakunlanadi. Bu va’da shuni anglatadiki, Qur’on xabarini unga topshirgan va bu vazifadagi burchlarini belgilab bergan Xudo, albatta, uning o‘z vataniga qaytishiga yordam beradi hamda unga butparastlik va butparastlarga qarshi qo‘llab-quvvatlash ko‘rsatadi. Xudo unga, u hech qachon orzu qilmagan xabarni berib, unga iltifot ko‘rsatgan edi.

The sūrah concludes with God’s promise to His Messenger as he is driven out of Makkah by the idolaters. This promise makes it clear that God, who has assigned to him this Qur’ānic message and defined the duties involved in his assignment, will surely facilitate his return to his home town, giving him support against idolatry and idolaters. God had favoured him with the message to which he had never aspired.

U albatta unga yordam beradi va uni chiqarib yuborilgan shahriga qaytaradi. Ushbu surada keltirilgan hikoyalar shu va'dani tasdiqlaydi. Muso o'z hayoti xavf ostida qolib qochgan o'sha yurtga qaytdi. Lekin uning qaytishi nisbatan qisqa muddatga bo'ldi. U yana ketdi, bu safar Isroil o'g'illari bilan birga. Shu tariqa isroilliklar najot topdi, Fir'avn esa xo'rlovchi taqdiriga duch keldi.

He will certainly give him support and return him to the city from which he was driven out. The stories related in this sūrah endorse this promise. Moses returned to the very land from which he fled in fear for his life. When he returned it was but for a relatively short time. He once again left, only this time with the Children of Israel. In this way, the Israelites were saved whilst Pharaoh met his humiliating fate.

Surada yakuniy oyat ham Xudoning va'dasini mustahkamlaydi: "Xudo bilan birga boshqa biror ilohga sig'inmang. Undan o'zga iloh yo'qdir. Uning zotidan boshqa hamma narsa halok bo'lguvchidir. Hukm Unikidir va hammangiz Unga qaytarilasiz." (88-oyat)

The final note in the sūrah also seals God’s promise: “Never call on any deity side by side with God. There is no deity other than Him. Everything is bound to perish except Himself. With Him rests all judgement, and to Him you all shall return.” (Verse 88)

Shunday qilib, bu suraning mavzusi va mohiyati qisqacha shunday: u to'rt bosqichda ochib beriladi.

Such is, in a nutshell, the sūrah’s theme and import. This is outlined in four phases:

Musoning hikoyasi, undan keyingi sharhlar, Qorun hikoyasi va bu oxirgi va'da.

Moses’ story, the comments that follow it, Qārūn’s story and this final promise.