Men Qiyomat kuni bilan qasam ichishga hojat yo'q va o'zini malomat qiluvchi nafs bilan qasam ichishga ham hojat yo'q! Inson o'ylaydimi, Biz uning suyaklarini qayta yig'ib bo'lmaydi deb? Ha, albatta! Biz uning barmoq uchlarigacha mukammal qilib tiklashga qodirmiz! Ammo inson o'zining oldida turgan narsani inkor etishni xohlaydi.

I need not swear by the Day of Resurrection and I need not swear by the self reproaching soul! Does man think that We will not put his bones together again! Yes, indeed! We are able to put in perfect order his very fingertips! Yet man wants to deny what lies ahead of him.

U Undan so'raydi: "Qiyomat kuni qachon bo'lar?" Ko'z qamashib, oy xiralashganda, quyosh va oy birlashtirilganda, o'sha kuni inson aytadi: "Qayoqqa qochish mumkin?" Yo'q! Hech qanday panoh yo'q. O'sha kuni hammasi Rabbingizga qaytadi. O'sha kuni insonga oldinga yuborgan va orqaga qoldirgan barcha narsalari aytib beriladi. Inson o'z ustiga o'zi guvoh bo'ladi, garchi u o'zini oqlashga urinsa ham.

He asks: 'When will this Day of Resurrection be!' When the sight is dazzled and the moon eclipsed, when the sun and the moon are brought together, on that day man will say: 'Where to flee!'But no! There is no refuge. On that day, to your Lord all shall return. Man will be told on that day all that he put forward and all that he put back. Man will be a witness against himself, even though he may put up his excuses.

(1-15-oyatlar)

(Verses 1-15)

Sura boshida qasam ichishga ishora bor, lekin keyin qasam ichilmaydi. Bu oddiy qasamga qaraganda chuqurroq ta'sir qiladi va aynan shu maqsad qilingan. Aslida so'zma-so'z tarjima: "Men ... ga qasam ichmayman" bo'ladi. Shu gap aytilgach, qiyomat va o'zini ayblovchi nafsning haqiqatlari ko'z oldida namoyon bo'ladi.

The surah starts with a reference to making an oath, but then decides not to make it. This has a deeper effect than a straightforward oath, and this is what is intended. Indeed, a more literal rendering would be: ‘I do not swear by...’ When this has been stated, the truths of the resurrection and self-reproaching soul appear in view.

Suradagi qiyomat haqida ko'p gap bor. Nafsi lavvomaga kelsak, turli rivoyatlar buni turlicha izohlaydi. Al-Hasan al-Basriy shunday deydi:

There is much discussion of resurrection in the surah. As for the self reproaching soul, various reports explain this. Al-Hasan al-Basri says:

“Mo‘min kishi doimo o‘zini so‘roq qilishini topasiz: ‘Men bu so‘z bilan nimani nazarda tutdim? Bu taomni nima uchun yedim? O‘zimga shunday gapirishimning ma’nosi nima?’ Gunohkor esa hech qachon o‘zini ayblamaydi.” Al-Hasan aytadi: “Osmonlar va yerdagi har bir jon Qiyomat kunida o‘zini ayblaydi.” Ikrima aytadi: “Bu yaxshi va yomon ishlar uchun o‘zini ayblaydigan, ‘Qani edi, shunday yoki bunday qilganimda’, deydigan nafsdir.” Sa‘id ibn Jubayr ham shunday degan. Ibn Abbos aytadi: “U doimo ayblaydi.” Yana aytadi: “U tez-tez ayblaydi, ko‘p tanqid qiladi.” Mujohid aytadi: “U o‘tgan narsadan afsuslanadi va uchun o‘zini ayblaydi.” Qatoda aytadi: “U yomonlikka moyil bo‘lgan nafsdir.” Jarir aytadi: “Bu ta’riflarning barchasi deyarli bir xil ma’noda. Ammo Qur’on oyatining ko‘rinib turgan ma’nosiga yaqinroq bo‘lgani shuki, bu inson qilgan har qanday ishi, yaxshi yoki yomon bo‘lishidan qat’i nazar, uni ayblaydigan va o‘tgan ishidan afsuslanadigan nafsdir.” Bizning nafsimiz uchun esa biz al-Hasan al-Basriy bergan birinchi ta’rifni afzal ko‘ramiz.

Shundan so'ng, payg'ambarga Qur'on vahiylarini qabul qilish tarziga oid maxsus ko'rsatma beruvchi to'rtta oyat keladi:

Then come the four verses giving the Prophet special instruction as regards the way he received Qur’anic revelations:

Uni tezlik bilan takrorlash uchun tilingizni harakatlantirmang. Uni to'plash va o'qib berish Bizning zimmamizdadir. Biz uni o'qiganimizda, o'qishiga ergashing.

Do not move your tongue repeating its words in haste. We shall see to its collection and recitation. When We recite it, follow its recitation.

Keyin uning ma'nosini bayon qilish Bizning zimmamizdadir. (16-19-oyatlar)

Then it will be for Us to make its meaning clear. (Verses 16-19)

Muqaddima’da bu to‘rt oyat haqida aytilganlarga qo‘shimcha ravishda shuni ta’kidlaymizki, Qur’on uchun barcha mas’uliyatni Xudoning Own zimmasiga olgan.

In addition to what we have already said about these four verses in the Prologue, we note that God takes all responsibility for the Qur’an:

Uning nozil qilinishi, saqlanishi, to‘planishi va izohlanishi — bularning barchasini bevosita Alloh taolo o‘z zimmasiga olgan. Payg‘ambarning vazifasi esa uni qabul qilish va yetkazishdan iborat, xolos. Shuni ham ta’kidlash lozimki, Payg‘ambar ﷺ kendisiga nozil qilinayotgan narsani to‘liq anglashga juda intilar, uni eng jiddiy qabul qilar, bir oyat yoki bir so‘zni unutib qo‘yishdan qattiq qo‘rqar edi.

its revelation, preservation, collection and explanation. All this is undertaken by none other than God Almighty. The Prophet’s role is no more than to receive and deliver it. We also note here how the Prophet was so eager and keen to fully understand what was being revealed to him, taking it most seriously, fearing to forget a phrase or a word.

Shu sababli u, Angel Gabriel uni o‘qib bergach, so‘zlarni takrorlagan — biror narsani tushirib qoldirmaganiga ishonch hosil qilish uchun. Bu Qur’onning o‘zida qayd etilgani esa biz hozir aytib o‘tgan fikrni yanada tasdiqlaydi.

Hence why he repeated the words after the Angel Gabriel recited them to him, to make sure that he had not omitted any of it. The fact that this is recorded in the Qur’an itself further emphasizes what we have just said.

Sura endi kofirlarga ularning bu dunyoga bo'lgan muhabbatini, ya'ni ularning asosiy tashvishi ekanini, hamda oxiratga e'tiborsizliklarini eslatadi.

The surah now reminds the unbelievers of their love of this present world, which is their main concern, and their disregard of the hereafter.

U'sha ular oxirat hayotida qanday holatda bo'lishlarini juda ta'sirli tasvir orqali ko'rsatadi:

It shows them the state in which they will end up in the life to come in a highly inspiring image:

Shunga qaramay, siz bu o‘tkinchi dunyoni sevasiz va oxiratdagi hayot haqida o‘ylamaysiz.

Yet you love this fleeting life, and give no thought to the life to come.

Ўша кuni баъзи юзлар нур билан порлаб, Роббига боқиб турадиган бўлади; баъзи юзлар эса ўша куни қора булутдек хира бўлиб, оғир бир кулфат уларга етишини англаб, ноумидликка тушади. (20–25-оятлар)

Some faces will on that day be radiant with happiness, looking towards their Lord; and some faces will on that day be overcast with despair, re alizing that a great calamity is about to befall them. (Verses 20-25)

Birinchi narsa, uslubning uyg'unligiga qo'shiladigan jihat shundaki, bu o'rinda bu hayot "o'tkinchi" deb ta'riflanadi. Bu bilan nafaqat bu joriy hayotning qisqa muddati, ya'ni nazarda tutilgan ma'no ta'kidlanadi, balki bu ma'nolar oldingi oyatlardagi ma'nolar bilan uyg'unlik ham hosil qiladi, u oyatlarda Payg'ambar ﷺ Qur'on so'zlarini takrorlagani aytiladi. Ikkala holatda ham shoshqaloqlik umumiy xususiyat sifatida uchraydi. Bu xususiyat bu dunyodagi insoniyatga ham xos bo'lib ko'rinadi.

The first thing we notice, which adds to the harmony of style, is that this life is described at this point as ‘fleeting. This not only stresses the short duration of this present life, which is the intended meaning, but also provides an element of harmony between these connotations and those of the preceding verses speaking of the Prophet as he repeated the words of the Qur’an. In both, haste is a common feature. It also appears to be a feature of mankind in this present world.

Bu so'nggi keltirilgan oyatlar ikki xil manzarani tasvirlaydi: "O'sha kuni ba'zi yuzlar Robbiga nazar tikkan holda nurli baxt bilan porlab turadi." (22-23-oyatlar) Bu bir qarashda ifodalab bo'ladigan va tasavvur bilan to'liq anglab bo'lmaydigan holatga ishoradir. O'sha zotlarga boshqa hech narsaga o'xshamaydigan baxt va'da qilinadi. Haqiqatan ham, jannat va u o'z ichiga olgan barcha baxt bu bilan solishtirganda juda kichik ko'rinadi. Bu porlab turgan yuzlar baxtdan shunchalik nurlanadi, chunki ular Robbilariga nazar tikadilar! Ular Allohga nazar tikadilar! Qanday ulug'vor! Qanday sof, mukammal va mutlaq baxt! Ba'zan insonning ruhi olamda yoki inson ichida Alloh qo'ygan go'zallikning bir jihatiga qisqa muddatga nazar soladi. U buni to'lin oyda, sokin tunda, tong ottayotganda, cho'zilgan soyada, to'lib-toshgan dengizda, cheksiz cho'lda, gullagan bog'da, baxtli yuzda, olijanob qalbda, sarsila olmas imonda, sobit sabrda yoki dunyodagi go'zallikning boshqa ko'plab namoyonlarida ko'rishi mumkin. Bunday go'zallikka qarab, inson vajohatga to'ladi, baxtdan oqadi va nur hamda pokizalik olamiga uchadi.

Qur'on hamda yer yuzini bo'ylab chizilgan Qiyomat kuni va uning buyuk silkinishlari hamda turli-tuman taqdirlari tasvirlari o'z ta'sirini ular ifodalagan haqiqatdan va Qur'onning o'zining kuchli uslubidan oladi, ularni ko'z o'ngimizda jonlantiradi. Sura endi tobora yaqinlashib, doimo ro'y beradigan bir manzarani tasvirlashga kirishadi. Darhaqiqat, odamlar buni hayotlarining har bir lahzasida eng aniq shaklda uchratadilar. Bu har bir jonzotni qamrab oladigan o'lim manzarasidir. Hech kim o'limdan qochib qutula olmaydi, u esa insonni yaqinlaridan ajratadi. O'lim o'z yo'lidan, hech narsa bilan to'xtatilmasdan boradi. U iltijoli yolvorishga, motam nolasiga, qattiq istakka yoki vahima hujumiga javob bermaydi. U eng qudratli alpni ham, eng ojiz mittini ham bir xil osonlik bilan oladi va zolimlarni ham, mazlumlarni ham bir xilda yengadi. Odamlar o'limning oldini olishning yo'lini topa olmaydilar, lekin uni keltiruvchi buyuk qudratni o'ylab ko'rmaydilar:

The scenes painted so far of the Day of Judgement and its great upheavals and divergent fates derive their effect from the truth they represent and the Qur’an’s own powerful style, bringing them alive before us. The surah now comes closer and closer so as to present a scene of something that occurs all the time. Indeed, people encounter this most clearly at every moment in their lives. It is the scene of death that overtakes every living soul. No one can evade or escape death, which separates a person from his loved ones. Death moves along its course, uninterrupted by anything. It does not respond to an impassioned appeal, an outcry of grief, a fervent desire or a seizure of panic. It takes the most powerful giants as easily as it takes the weakest dwarfs, and overcomes tyrants in the same way as it overcomes the oppressed. Mankind have no way to prevent death, yet they do not consider the great power that deals it:

Ammo jon tomoqqa yetganda, ya'ni: «Uni davolovchi bormi?» deyilganda, va u vidolashuv vaqti kelganini bilganda, bir oyoq ikkinchisiga tutashganda, bu kuni u Robbingizga qarab haydaladi. (26—30-oyatlar)

Yet when the departing soul comes up to the throat, when it is said, 'Can any charmer [do something now]?’ When he knows it is the final parting, and one leg will be joined with another, to your Lord he will on that day be driven. (Verses 26—30)

Bu o'lim yaqinlashayotgan manzara bo'lib, Qur'on uni xuddi hozir sodir bo'layotgandek qilib odamlarga ko'rsatadi. U so'zlarning ichidan chiqadi, худди rassomning mo'yqalamidan rasm chiqqandek.

This is the scene of approaching death, presented to people by the Qur’an as if it is happening now. It comes out from within the words, just like a picture comes out of a painter’s brush.

"Lekin jon halqumga yetganda" (oyat 26). Bu nuqtada o'layotgan inson so'nggi oniy holatida bo'ladi, atrofida esa qiyinchilik va iztirob hukm suradi.

Aksincha, haqiqatni inkor etishga berilganlarning surati bizning oldimizda turadi.

By contrast, we have an image of those bent on denying the truth.

Ular o'lim muqarrar yakuniga, Allohga itoat qilish orqali tayyorgarlik ko'rmaydilar. Aksincha, takabburlik bilan itoatsizlik va gunohga berilib ketadilar:

They do not prepare for the inevitable end by doing something in obedience of God. Rather, they arrogantly indulge in disobedience and sin:

U na ishonmadi va namoz ham o‘qimadi, balki haqni yolg‘on deb bildi va yuz o‘girdi, so‘ng mag‘rurlanib o‘z ahliga qaytib ketdi. (Oyatlar 31-33)

He neither believed nor prayed, but denied the truth and turned away, then he went back to his people full of arrogance, (Verses 31-33)

Rivoyat qilinadiki, bu oyatlar muayyan bir shaxs – Abu Jahl ‘Amr ibn Hishom haqida nozil bo‘lgan. U ba’zan Payg‘ambar ﷺ huzurlariga kelib, Qur’on tinglar edi. Keyin esa ishonishni rad etib, ketib qolardi. Aslida u na odobli, na Allohdan qo‘rqadigan kishi edi. U so‘zlari bilan Payg‘ambar ﷺ ga azob berishda davom etar, odamlarni Islomdan qaytarishga urinardi. Shuningdek, o‘zining bunday ishlari bilan faxrlanar, yomon amallarini maqtovga loyiq narsa deb hisoblardi. Qur’on uning bu munosabatini masxara qiladi. Uning kibrli harakatlarini tasvirlar ekan, tinglovchilarning nafratini uyg‘otadi.

It is reported that these verses refer to a particular person, Abu Jahl ‘Amr ibn Hisham, who used to visit the Prophet sometimes and listen to the Qur’an. He would then go away, refusing to believe. In fact, he was neither polite nor fearful of God. He would continue to hurt the Prophet by what he said, and would try to turn people away from Islam. He would also take pride in such actions, treating his evil deeds as something to be proud of. The Qur’an derides his attitude. In its description of his arrogant movements, it invites the listeners’ scorn.

Abu Jahl kabi ko'plab kishilar borki, Islam xabari ularga duch keladi.

Yet there are many like Abu Jahl whom the message of Islam faces.

Ular tinglaydilar, lekin yuz o‘giradilar. Ular haq so‘ziga qarshi chiqishda tashabbuskor bo‘lib, uning da’vatchilariga zarar yetkazadilar, yomon rejalar tuzadilar va yovuz ishlaridan, yer yuzida tarqatgan buzg‘unchiligidan faxrlanadilar. Shu sababli Qur’on bunday kishilarga aniq ogohlantirish beradi:

They listen but turn away. They are inventive in their opposition to the word of truth, pouring harm on its advocates, working out evil schemes and feeling proud of their evil deeds and of the corruption they spread on earth. Hence, the Qur’an issues a clear threat to such people:

Sura yakuniga yaqinlashar ekan, u bu dunyodan yana bir haqiqatni keltiradiki, unda Xudoning inson hayotidagi loyihasi hamda oxirat hayotiga aniq ishora bor:

As the surah draws to its conclusion, it presents another truth from this world that carries a clear pointer to God’s design of human life as also to the life to come:

Inson o'zini befoyda qoldiriladi deb o'ylaydimi? U to'kilgan urug' tomchisi emasmidi? Keyin u yopishqoq qon laxtasiga aylandi, so'ngra Alloh uni yaratdi va shakl berdi, undan ikki jinsni - erkak va ayolni yaratdi. Shunday ekan, U o'liklarni tirilTIRishga qodir emasmi?

Does man think that he will be left without purpose? Was he not a mere drop of emitted sperm? It then became a clinging cell mass, and then God created and shaped it, fashioning out of it the two sexes, male and female. Is He not, then, able to bring the dead back to life?

(36-40-oyatlar)

(Verses 36-40)

Ushbu oxirgi bo‘lim kuchli ohanglarni o‘zida mujassam etadi va Qur’on nozil bo‘lgan davrdagi muxotablar tasavvur qila olmaydigan buyuk haqiqatlarga ishora qiladi. Ulardan birinchisi inson hayotidagi ongli loyiha va rejalashtirishga taalluqlidir: “Inson o‘zini behisob qoldiriladi deb o‘ylaydimi?” (36-oyat). O‘sha odamlar hayotni sababga ham, maqsadga ham ega bo‘lmagan, shunchaki o‘z-o‘zidan sodir bo‘layotgan jarayon deb o‘ylashardi.

This last section strikes powerful notes and points to great truths, which those who were addressed by the Qur’an at the time of its revelations could never imagine. The first of these refers to the deliberate design and planning in mans life: “Does man think that he will be left without purpose?” (Verse 36) Those people used to think that life was merely a process that takes place, having neither cause nor goal.

Ayollar homilador bo‘ladi va tug‘adi, qabrlar esa o‘liklarni olib ketadi! Bu orada boshqa narsa yo‘q, faqat behuda o‘yin-kulgi, bezaklarni taqish, yaxshi narsalar uchun raqobatlashish va hayvonlardan unchalik farq qilmaydigan zavq-shavq. Bularning hammasi murakkab bir qonunga ko‘ra, aniq maqsad va mohiyatga xizmat qilib sodir bo‘ladi, deb o‘ylash; insonning bu hayotga kelishi oldindan belgilangan irodaga va rejalashtirilgan tartibga ko‘ra ro‘y berishi; hammasi hisob-kitob va mukofot yoki jazo bilan tugashi; hayot yo‘li esa yakuniy mukofotdan oldingi sinov ekani odamlarning fikridan ancha uzoq edi. Bularning ichida Allohning donoligini – U hamma ishni aniq maqsad uchun va oldindan niyat qilingan yakun sari qilishini – bir necha kishigina anglay olgan.

Women get pregnant and give birth, and graves take the dead away! In between, there is nothing other than idle play, putting on some adornments, competing for good things, and enjoyment that is not much different from animals. To think that it all goes according to an elaborate law, serving a definite goal and purpose; that man’s arrival in this life is according to a deliberate will and a set plan; that it all ends with accountability and requital, and that the journey of life is a test before the final requital was far beyond people’s thoughts. Few could recognize in all this the wisdom of God, that He does everything for a clear purpose and towards a pre-willed end.