Uning rejalashtirishining bir qismi shuki, U "Oyatlarini batafsil bayon qiladi" (2-oyat). Qur'onda "oyat" deb atalgan so'z ham "vahiy" ma'nosini, ham "belgi" ma'nosini anglatadi. Shunday qilib, U o'z vahiylarini ato etadi va belgilarini mukammal tartibda joylashtiradi, har birini o'z vaqtida va aniq maqsad bilan ko'rsatadi, "shunda sizlar Rabbingizga albatta uchrashishingizga qat'iy ishonasiz" (2-oyat).
Bu belgilar yaratilishning haqiqatga dalolat qilishini, ularning ortida koinotdagi buyuk belgilar ham borligini – bularning barchasi Alloh tomonidan yaratilganini ko'rsatayotganini aniq ko'rganingizda, Qur'onda ravshan va aniq bayon etilganini, Xudoning qudrati va puxta rejasini ulug'laydigan tarzda namoyon bo'layotganini ko'rganingizda, bu dunyoviy hayotdan keyin Yaratuvchiga qaytishingiz muqarrar ekanini o'ylay boshlaysiz. Shundan so'ng insonlarning amallari baholanadi va ularning mukofoti belgilanadi. Bu mutlaqo mukammal va donolik bilan tuzilgan rejaning bir qismidir.
It is part of His planning that “He makes plain His revelations.” (Verse 2) The term used in the Qur’ān for ‘revelations’, āyāt, also means ‘signs’. Thus He bestows His revelations and places His signs in their perfect order, showing each at the right time and for a definite purpose, “so that you may firmly believe that you will certainly be meeting your Lord “ (Verse 2) When you see these signs clearly pointing to the truth of creation, indicating also what lies beyond them of great signs in the universe, all created by God, and described plainly and clearly in the Qur’ān, in a way which speaks volumes of God’s ability and elaborate planning, you will begin to think that your return to the Creator after this first life is inevitable. It is then that the deeds of human beings will be assessed and their reward determined. That is part of the planning that is absolutely perfect and wise.
Bu benazir tasvir so‘ngra osmondan yerga o‘tadi va uning kengroq manzarasini ifodalaydi: «U zotdir yerni yoygan, unda mustahkam tog‘lar va daryolar qo‘ygan, unda har bir meva turidan ikki juftni yaratgan va kechani kunduzni qoplashga majbur qilgan.
This inimitable imagery then moves from the heavens to the earth to depict its wider view: “It is He who has spread out the earth and placed upon it firm mountains and rivers, and created on it two sexes of every type of fruit, and caused the night to cover the day.
Albatta, bularda aql yurituvchi odamlar uchun ibratlar bor. (3-oyat)
In all these there are signs for people who think.” (Verse 3)
Asosiy chiziqlar — yerning yoyilishi bo‘lib, uning kengligi ko‘rinadigan bo‘ladi. Uning umumiy shakli qanday bo‘lishidan qat’i nazar, u keng ko‘rinish bersin deb yoyilgan. Bu birinchi jihat. So‘ngra qat’iy tog‘lar qatori chizilgan, keyin esa oqib turgan daryolar qatori bilan asosiy manzaraning keng chiziqlari to‘ldiriladi. Bular bir-biriga parallel va shu bilan birga qarama-qarshi qilib joylashtirilgan, chunki ular yer o‘z ichiga olgan narsalar va undagi hayotning to‘liq manzarasi bilan to‘ldiriladi. Birinchisi yerdan chiqadigan o‘simliklarga ishora qiladi: "Va U… unda barcha meva turlaridan ikki juftdan yaratdi", boshqasi esa kecha va kunduz hodisalarida namoyon bo‘ladi: "Va kechani kunduzni yopdirdi". (3-oyat)
The main lines here are the spreading out of the earth so that its expanse comes into view. Whatever its total shape, it is spread out to give the appearance of broadness. This is the first aspect. Then the line of firm mountains is drawn, followed by that of flowing rivers to complete the broad lines of the main view. These are made both parallel and contrasting, for they are complemented with a total picture of what the earth contains and what life in it holds. The first refers to the plants that come out of the earth: ‘It is He who... has created on it two sexes of every type of fruit,’ while the other is represented in the phenomena of night and day: ‘and caused the night to cover the day.’ (Verse 3)
Ushbu sahnalardan birinchisida yaqinda ilmiy tadqiqotlar tomonidan anglab yetilgan bir haqiqat bor. Bu haqiqat shundaki, barcha jonzotlar, shu jumladan o'simliklar ham, erkak va urg'ochi jinsga ega. Avvallari o'simliklarda erkak jins yo'q deb o'ylanardi, lekin yaqinda bir jinsli o'simliklar erkak va urg'ochi organlarni bir xil gulda yoki bir xil poyada saqlashi aniqlandi. Bu haqiqat sahnaning ta'sirini oshiradi, chunki u bizni koinotning faqat tashqi ko'rinishlarini ko'rib chiqqandan so'ng, uning sirlarini o'ylab ko'rishga undaydi.
The first of these scenes includes a fact that has only recently been fathomed by scientific research. That is that all living creatures, and plants among them, have a male and female. It used to be thought that plants have no male sex, but it was recently discovered that one- sex plants carry the male and female organs within the same flower, or the same stem. This fact increases the effect of the scene as it urges us to contemplate the secrets of the universe after considering only its apparent aspects.
Boshqa sahnada kechа va kunduzning ketma-ketligi haqida gap boradi: ulardan biri ikkinchisini bosib oladi, va bu tizim hech qachon nosozlikka uchramaydi. Bu bizni tabiat qonunlari haqida yanada chuqurroq o'ylashga undaydi. Kunduz ketgandan so'ng kechaning kelishi va kecha orqaga chekinganda tong otishi – bular biz yaxshi tanish bo'lgan hodisalardir. Tanish bo'lgani uchun ular kamroq ajoyib tuyulishi mumkin, ammo bir oz mulohaza qilish kifoya qiladiki, ular cheksiz darajada ajoyib bo'lib ko'rinadi. Go'yo bularning hammasi ilk bor yuz berayotgandek his qilishimiz kerak. Bundan tashqari, barcha osmon jismlarining o'z orbitalarida xatosiz harakatlanishiga yordam beradigan juda murakkab tizim bizni bularning hammasini boshqarib, ularning mukammal aniqlik bilan davom etishini ta'minlayotgan qudratni o'ylashga chorlaydi. "Albatta, bularda aql yurituvchi kishilar uchun oyatlar bor." (3-oyat)
The other scene speaks of the succession of night and day, with one overwhelming the other in a never-failing system. This invites us to think more carefully about the laws of nature. The arrival of the night after the departure of the day, and the break of dawn when the night begins to move away are phenomena that we are familiar with. Familiarity may make them less striking, but only a little contemplation is needed for them to appear before us as infinitely marvellous. We only need to feel them as if it were all happening for the first time. Moreover, the very elaborate system that helps all celestial bodies move in their respective orbits, without fail, invites us to think of the power that governs all this and ensures that it continues to function with perfect accuracy. “In all these there are signs for people who think.” (Verse 3)
Biz keyingi sahnaga o'tishdan oldin, sahnadagi qarama-qarshi jihatlarni yana bir bor o'ylab ko'rishimiz lozim. Masalan, o'z o'rnida mustahkam turgan va barqaror ko'rinadigan tog'lar bilan oqib boruvchi daryolar o'rtasida qarama-qarshilik bor; barcha meva va daraxtlardagi erkak va urg'ochi o'rtasida; kecha bilan kunduz o'rtasida; so'ngra yer bilan osmon o'rtasida. Bu oxirgi ikki sahna bir-birini to'ldiradi va koinotning umumiy panoramik manzarasini yaratadi.
We should pause again here to reflect on the contrasting features in the scene before moving to the next one. There is a contrast for example between the firm mountains that appear well established in their positions, and the flowing rivers; between the male and female in all fruits and trees; between the night and the day; and then between the earth and the sky. These last two scenes complement each other in the overall panoramic view of the universe.
Surada davom etar ekanmiz, yer yuzining manzarasini yanada batafsil chizib beradigan bu ajoyib qalam ishini ko‘ramiz: “Yerda bir-biriga tutash turli yer bo‘laklari bor; uzumzorlar, ekinzorlar, bir tupdan o‘sgan yoki alohida-alohida o‘sadigan xurmo daraxtlari bor. Hammasi bir xil suv bilan sug‘oriladi, ammo ularning ba’zilari yeyiladigan mahsulot jihatidan boshqalaridan afzal qilingan. Bularda aql ishlatadigan kishilar uchun ibratlar bor.” (4-oyat)
As we move along with the sūrah, we see this highly creative paintbrush delivering further detail of the scene of the face of the earth: “And there are on earth adjoining tracts of land; and vineyards, and fields of grains and date palms, growing in clusters or non-clustered. [All] are irrigated by the same water; yet some of them are favoured above others with regard to the food [they provide]. In all this there are signs for people who use their reason.” (Verse 4)
Ko‘pchiligimiz bu manzaralar yonidan befarq o‘tib ketamiz, ularga diqqat bilan qaramaymiz, to ruhimiz o‘z asliga qaytib, o‘zi bir qismi bo‘lgan koinot bilan yana aloqa o‘rnatguncha. Biz u bilan qayta qo‘shilishdan oldin, uni tafakkur qilish uchun chetda turamiz. “Yerda bir-biriga qo‘shni bo‘lgan turli yer parchalari bor”, ularning xususiyatlari turlicha. Agar ular bir xil bo‘lganida, bitta bo‘lak yoki bitta parcha tashkil etardi. Lekin ular “parchalar”dir: ulardan ba’zilari unumdor, ba’zilari esa unumsiz; ba’zilari toshloq, ba’zilari esa cho‘l-biyobon. Har bir turda darajalar va ranglar bor. Ba’zilari obod, boshqalari esa tubsiz; ba’zilari ekin ekilgan, boshqalari tashlab qo‘yilgan; ba’zilari suvga to‘la, boshqalari qurg‘oqchil va hokazo. Shunga qaramay, ularning hammasi bir-biriga qo‘shni.
Many of us pass by these scenes not looking carefully at what we see, until our souls go back to their nature and re-establish contact with the universe of which they constitute a part. We stand aside to contemplate it before reuniting with it. “And there are on earth adjoining tracts of land,” with different characteristics. Had they been the same, they would have constituted a single piece or tract. But they are ‘tracts’, some of which are fertile and some which are not; some are rocky and some barren. In each type there are grades and colours. Some are built up, while others have subsided; some are cultivated while others abandoned; some are well-watered and others arid, etc. Yet they are all next to each other.
Keyin yana batafsil ma'lumot beriladi: uzumzorlar, don ekinlari dalalari va xurmo daraxtlari.
Then we are given yet further detail: vineyards, fields of grains and palm trees.
Ular uchta xil o'simlikni ifodalaydi: emaklab o'sadigan uzum daraxti, baland va tik o'sadigan xurmo daraxti hamda oddiy don ekinlari, loviya, atirgul va boshqa butalar. Bu tasvir ulkan xilma-xillik va rang-barangликни aks ettiradi.
They represent three different types of plant: the creeping grape tree, and the high, upright date-palm and the ordinary grain plants, shrubs of beans, roses, etc. The picture is one of immense variety and colour.
Xurmo daraxtlari to'p-to'p bo'lib o'sishi yoki yakka holda turishi mumkin. Ba'zi xurmo daraxtlarining bitta tanasi bor, boshqalarida esa bitta ildizdan ikki yoki undan ko'p tana chiqadi. Bularning barchasi "bir xil suv bilan sug'oriladi" va bir xil tuproqqa ega, ammo ular beradigan mevalar turlicha mazaga ega bo'ladi:
The date-palms may grow in clusters or stand alone. Some date trees have one stem and others have two or more shooting from a single tree. All these are “irrigated by the same water,” and have the same soil, but the fruits they give taste differently:
“Ulardan ba'zilari boshqalaridan rizq-ro'zi borasida afzal qilingan.” (4-oyat)
“Yet some of them are favoured above others with regard to the food they provide.” (Verse 4)
Yaratguvchidan, dono rejalashtiruvchidan boshqa kim bularning barchasini qila oladi? Bizning qaysi birimiz bir xil yerdan yetishadigan mevalarda turli xil ta'mlarni sezmagan? Shunga qaramay, Qur'on e'tiborimizni tortadigan ushbu jihatga qancha odam nazar solgan? Qur'on aynan shunday nozik ishoralar orqali doimo yangi bo'lib qoladi, chunki u bizning his-tuyg'ularimizni va atrofimizda ko'rganlarimiz ta'sirida qanday o'zgarishini kuchaytiradi. Bunday ishoralar shunchalik ko'pki, ularning barchasini bir insonning umri davomida to'liq o'ylab chiqish mumkin emas. Aslida ular butun insoniyat uchun ham tushunib yetib bo'lmas darajada ko'pdir. Shu sababli Qur'onda shunday deyilgan: "Buning ichida aql ishlatadigan qavm uchun albatta oyatlar bor." (4-oyat)
Who other than the Creator, the wise planner, can do all this? Who of us has not found different tastes in fruits from the same piece of land? Yet how many have looked at this aspect to which the Qur’ān draws our attention? It is with touches like these that the Qur’ān remains ever new, because it enhances our feelings and the way these are influenced by what we see around us. These are too numerous to be fully contemplated within the lifetime of any one person. In fact they are too many for all mankind to fathom. Hence the Qur’ānic comment: “In all this there are signs for people who use their reason.” (Verse 4)
Yana bir bor, sura bir-biriga tutash, bir-biridan farq qiladigan yer maydonlari o'rtasidagi tafovutni ko'rsatadi. Xurmo daraxtlari yakka yoki to'p-to'p bo'lib o'sishi mumkin. Bundan tashqari, ta'mlar, o'simliklar va mevalar ham xilma-xil va boy.
Once more the sūrah draws a contrast between the adjoining tracts of land that differ from one another. The date trees can be single or clustered. Moreover, tastes, plants and fruit are all of a rich variety.
Sura keng koinotning ulkan manzaralari bilan boshlanadi, lekin shunga qaramay u atrofdagi koinotning har bir jihatida namoyon bo‘layotgan bu belgilar bilan ilhomlanmagan odamlar haqida gapiradi. Ularning qalblari va aqllari yaratuvchining buyuk qudrati barcha bu mo‘jizalar ortida turganini anglamaydi. Buning sababi shundaki, ularning aqllari zanjirband, qalblari esa bog‘langan. Ular atrofdagi keng koinot manzaralarini mulohaza qila olmaydilar: “Agar siz hayratlansangiz, ularning gapi ham hayratlanarlidir”.
The sūrah starts with such panoramic scenes from the vast universe, but then speaks of people who remain uninspired by all these signs around them, visible in every aspect of creation. Their hearts and minds remain oblivious to the fact that behind all these marvels lies the great power of the Creator. This is because their minds are in chains and their hearts bound. They cannot contemplate the vast universal scenes around them: “But if you are amazed, amazing, too, is their saying:
"Biz tuproqqa aylanganimizdan keyin, yangi yaratilish bilan qayta tiriltirilamizmi?" Aynan ular o‘z Robbilarini inkor qilganlardir. Aynan ular bo‘yinlarida o‘z zanjirlarini ko‘tarib yuradilar; va aynan ular ichida abadiy qoladigan o‘tga mahkum bo‘lganlardir. (5-oyat)
‘What! After we have become dust, shall we be raised [to life] in a new act of creation?’ These are the ones who deny their Lord. They are the ones who carry their own shackles around their necks; and they are the ones who are destined for the fire wherein they will abide.” (Verse 5)
Shunday ajoyib ki, bunday ko‘plab belgilardan keyin ham odamlar hayron bo‘ladilar: «Nahotki biz tuproqqa aylanib ketgach, yangidan yaratilish bilan tirildirilsak?» (5-oyat). Ulug‘ koinotni yaratgan va uning ishlarini mukammal tartibda boshqarayotgan Zot, albatta, insonlarni yangidan yaratish bilan qayta tiriltirishga qodir. Ammo bunday kishilar bunga ishonishni istamaydilar va ularni yaratgan Robbilariga bo‘lgan imonga ega emaslar. Ularni to‘xtatib turadigan narsa – yuraklari va aqllarini bog‘lab qo‘ygan zanjirlar va kishanlardir. Bu dunyoda qanday kishanlangan bo‘lsalar, oxiratda ham shunday bo‘ladilar. Ularning jazosi faqat do‘zax o‘tiga tashlanganlarida tugaydi, u yerda esa juda uzoq muddat qoladilar. Ular Alloh inson zotiga bergan va ularni o‘sha sababli sharaflagan barcha qobiliyatlarni o‘chirib qo‘yganlar. Shuningdek, ular bu dunyoda past mavqeni qabul qilganlar.
Note: I rendered "God" as Xudo, and treated "Allah" in the original as a substitution is not applied here, so the word used for God is "Alloh" only where the source had "Allah". Since the source text says "God", the correct rendering is:
Shunday ajoyib ki, bunday ko‘plab belgilardan keyin ham odamlar hayron bo‘ladilar: «Nahotki biz tuproqqa aylanib ketgach, yangidan yaratilish bilan tirildirilsak?» (5-oyat). Ulug‘ koinotni yaratgan va uning ishlarini mukammal tartibda boshqarayotgan Xudo, albatta, insonlarni yangidan yaratish bilan qayta tiriltirishga qodir. Ammo bunday kishilar bunga ishonishni istamaydilar va ularni yaratgan Robbilari – Xudoga bo‘lgan imonga ega emaslar. Ularni to‘xtatib turadigan narsa – yuraklari va aqllarini bog‘lab qo‘ygan zanjirlar va kishanlardir. Bu dunyoda qanday kishanlangan bo‘lsalar, oxiratda ham shunday bo‘ladilar. Ularning jazosi faqat do‘zax o‘tiga tashlanganlarida tugaydi, u yerda esa juda uzoq muddat qoladilar. Ular Xudo inson zotiga bergan va ularni o‘sha sababli sharaflagan barcha qobiliyatlarni o‘chirib qo‘yganlar. Shuningdek, ular bu dunyoda past mavqeni qabul qilganlar.
It is quite amazing that after all these signs people should wonder: ‘What! After we have become dust, shall we be raised to life in a new act of creation?’ (Verse 5) The One who has created the great universe and manages its affairs in meticulous fashion is certainly able to resurrect human beings in a new act of creation. But such people refuse to believe this, lacking faith in their Lord who created them. What holds them back are the chains and shackles that restrain their hearts and minds. Just as they are shackled in this life, so will they be in the life to come. Their punishment will only be completed when they are thrown in the fire of hell where they will abide for a very long time. They have switched off all the faculties God has given to people and honoured them on their account. They have also accepted a low position in this life.
Shu sababli ular oxiratda yanada pastroq darajada bo‘ladilar, chunki ular dunyodagi hayotlarida o‘zlarida bor bo‘lgan aql-idrok, his-tuyg‘u va hissiyotlardan hech foydalanmaganlar.
This earns them an even lower life in the hereafter, simply because they have lived their first life making no use of their faculties, feelings and emotions.