Sūra birinchi yarmida koinot va undan tashqaridagi olam hamda inson qalbining chuqurliklaridan olingan buyuk manzaralar keltirilgan edi. Endi bu ikkinchi yarimda vahiy va ilohiy xabar, Xudoning yagonaligi, kofirlarning Unga sherik keltirishi, shuningdek ularning mo''jiza talab qilishi va Xudo azobini shoshirishi kabi buyuk masalalarni qamrab olgan nozik aql-idrokka asoslangan bayon berilmoqda.

Great scenes drawn from the vast universe and the world beyond, as well as the depths of the human soul were presented in the first half of the sūrah. Now, this second half adds a fine rationality that deals with the great issues of revelation and the divine message, God’s oneness, the unbelievers’ attributing partners to Him, as well as their demand for miracles and their hastening of God’s punishment.

Ushbu yangi bosqich iymon va haqni inkor qilishning tabiatlarini namoyish etish bilan boshlanadi. Birinchisi haqiqiy bilimning dalilidir, ikkinchisi esa ko'rlikdir.

This new phase opens with a demonstration of the natures of belief and denial of the truth. The former is evidence of true knowledge, while the latter is blindness.

Yana bir ohang mo‘minlar va kofirlarning tabiatini, ikki tomonning o‘ziga xos sifatlarini tasvirlaydi. Undan keyin Qiyomat kuni va u mo‘minlarga keltiradigan saodat, kofirlarga keltiradigan azob haqida manzara keladi. So‘ng Xudo tomonidan belgilangan mo‘l va cheklangan rizq haqida tasvir beriladi. Keyin zikr orqali imonli qalblarning xotirjamlikka erishishi tasviri keladi. Keyin Qur’onning tavsifi beriladi: u tog‘larni harakatga keltiradi, yerni yoradi yoki o‘liklarni so‘zlatadi. Yana bir tasvir kofirlarning boshiga tushadigan yoki ularning makonlari yaqinida yuz beradigan balolarga ishora qiladi. Bundan keyin kofirlarning soxta xudolariga qaratilgan istehzoli so‘z keladi. So‘ng o‘tgan ummatlarning halokati zikr etiladi, chunki Xudo yerni ularning ketma-ket qolgan izlaridan tozalab turgan. Yakuniy qismda Muhammad ﷺ xabarini inkor etuvchilarga qattiq ogohlantirish beriladi va ularni muqarrar halokatlariga tark etish bilan tahdid qilinadi.

Another touch delineates the nature of believers and unbelievers, and the distinctive qualities of both. This is followed by a scene of the Day of Judgement and the bliss it brings to the former and suffering to the latter. We then have a description of plentiful and stinted provisions as determined by God. Then follows an image of believing hearts gaining reassurance through remembrance of God. Then we move to a description of the Qur’ān which almost makes mountains move, or the earth split apart, or the dead speak. A further image touches on the calamities that befall unbelievers or which strike a short distance from their quarters. This is followed by a sarcastic remark directed at the unbelievers’ false gods. Mention is then made of the doom of past communities so as to rid the earth of them time after time. The closing part contains a stern warning to those who deny the message of the Prophet Muĥammad (peace be upon him), threatening to leave them to their inevitable doom.

Sūraning ushbu qismida birinchi savol yarim qismda allaqachon ko'tarilgan edi. Biroq bu yerda u ancha boshqacha tarzda taqdim etilgan: "Sizning Rabbingiz tomonidan sizga nozil qilingan narsa haqiqat ekanini biladigan kishi ko'r kishiga o'xshaydimi? Faqat aql-idrok sohibi bo'lganlargina buni esda tutadilar." (19-oyat)

The first question addressed in this part of the sūrah was already raised in the first half. Here, however, it is presented rather differently: “Is, then, he who knows that what has been revealed to you by your Lord is the Truth like one who is blind? Only those who are endowed with understanding keep this in mind.” (Verse 19)

Bu oyat, Payg'ambarga (ﷺ) Rabbisi tomonidan nozil qilingan vahyning haqiqat ekanini biladigan kishining qarshisida turgan inson, uni bilmaydigan emas, balki ko'r kishi ekanligini aniq bayon qiladi. Bu – qalblarga ta'sir etadigan va farqlarni yanada yorqin ko'rsatadigan noyob ifoda usulidir. Shu bilan birga, u haqiqatni hech qanday mubolag'asiz, qo'shimchasiz va buzmasdan bayon etadi. Bu – buyuk, ravshan va yaqqol ko'rinib turadigan haqiqat bo'lib, uni faqat ko'r kishigina sezmay o'tadi. Demak, odamlar ikki guruhga bo'linadi: ko'zlari ochiq bo'lib, shuning uchun uni biladiganlar va ko'r bo'lib, shuning uchun bilmaydiganlar. Haqiqiy ko'rlik – bu aql-idrokni, zakovatni va o'rganish qobiliyatlarini yopib qo'yadigan ko'rlikdir. Bu – ma'naviy bilim manbaini o'chirib qo'yadigan ko'rlikdir. "Buni faqat aql egalari eslab yurishadi." (19-oyat) Ular ochiq ongli va faol idrok qobiliyatiga ega bo'lgan kishilardir.

This verse states clearly that the opposite of a person who knows that the revelation received by the Prophet from his Lord is the truth is not one who does not have that knowledge, but one who is blind. This is a unique way of expressing that which touches hearts and magnifies differences. At the same time it states the truth without any exaggeration, addition or distortion. This is a great, clear and readily apparent fact that remains unnoticed only by he who is blind. People, then, belong to one of two groups: those who keep their eyes open, so they know it, and those who are blind, so they do not. Real blindness is that which shuts minds, intelligence and learning faculties. It is a blindness which switches off the source of spiritual knowledge. “Only those who are endowed with understanding keep this in mind.” (Verse 19) Those are the ones who have open minds and active faculties of understanding.

Haqiqatga eslatilganda, ular uni esda tutadilar, va uning dalolatlaridan ogohlantirilganda, ular ularni qadrlaydilar.

When those are reminded of the truth, they keep it in mind, and when they are alerted to its indications, they appreciate them.

Surada aql egalarining bir necha fazilatlari bayon etilgan:

Biz allaqachon Payg'ambar Muhammad ﷺ ga yuqoridan nozil qilingan narsaning haq ekanini biladigan kishi bilan ko'r kishi o'rtasidagi katta farq haqida gapirgan edik.

We have already referred to the great difference between a person who knows that what has been bestowed from on high to the Prophet Muĥammad (peace be upon him) is the truth and one who is blind.

Endi sura koinotda Xudo joylagan barcha belgilarni ko‘rmaydigan va Qur’onni buyuk belgi sifatida qabul qilishdan qoniqmaydigan ko‘zi ojizlar haqida gapiradi. Shu sababli ular boshqa mo‘jizaviy belgi talab qiladilar. Sura buning bir qismini oldinroq eslatib, unga izoh berib, payg‘ambar faqat ogohlantiruvchi ekanini, mo‘jizaviy belgilar esa Xudoning qo‘lida ekanini aytadi. Endi esa ularning talabini yana qayta keltirib, bir kishini ilohiy hidoyatga ergashtirib, boshqasini adashishda qoldiradigan sabablarni bayon qiladi. Shuningdek, Xudoning huzurini doimo his etishdan xabardor bo‘lgan qalblarning suratini chizadi. Bunday qalblar, Qur’on qo‘lida mavjud bo‘lganda, ishonish uchun tashvishlanmaydi va mo‘jizalar talab qilmaydi.

Now the sūrah speaks about the blind who do not see all the signs God has placed in the universe and who are not satisfied with the Qur’ān as a great sign. Hence they demand another miraculous sign. The sūrah mentions something of this earlier and comments by saying that the Prophet is only a warner, for miraculous signs rest with God. Now it mentions their demand anew, outlining the reasons that help one person to follow divine guidance and cause another to remain in error. It also paints a picture of hearts content with alertness of God’s presence. Such hearts do not worry or demand miracles in order to believe when they have the Qur’ān available to them.

Qur’on tog‘larni harakatga keltira oladi va yerni yorib yuboradi. Qur’on orqali o‘liklarga murojaat qilish mumkin. Bu Qur’onning qudrati va vakolati haqida bizga aytish uchun yetarlidir. Sura mo‘jizalarni so‘raganlar haqidagi bahsini yakunlar ekan, mo‘minlarga ular hech narsaga umid qilmasliklarini tushuntiradi. U ularning e’tiborini o‘z oldilarida turgan misollarga va vaqti-vaqti bilan haqiqatni inkor etganlarning boshiga tushadigan narsalarga qaratadi.

For the Qur’ān can make mountains move and the earth split apart. With the Qur’ān, the dead can be addressed. This is sufficient to tell us about the power and authority of the Qur’ān. The sūrah concludes its discussion of those who ask for miracles by explaining to the believers that they hope for nothing. It draws their attention to the examples they see before them and to what, from time to time, befalls those who deny the truth.

Kofirlar aytadilar: "Nega unga Robbidan biror mo''jiza nozil qilinmagan?" Ayting: "Xudo xohlaganini adashtiradi va Unga yuzlanganlarni O'ziga yo'naltiradi. Ular iymon keltirgan va qalblari Xudoning zikri bilan tinchlanadiganlardir. Darhaqiqat, qalblar faqat Xudoning zikri bilan tinchlanadi."

Bu yerda muhokama qilinadigan ikkinchi masala — Xudoga sherik qilinadigan narsalar, ya'ni odamlar Xudo bilan birga sherik deb biladigan narsalar haqida.

The second point discussed here is that of the partners people associate with God.

Bu masala surraning birinchi qismida ham muhokama qilingan. Bu yerda u istehzoli savol shaklida ko'tarilgan, bunda shunday da'vo qilingan sheriklar Xudo bilan taqqoslanadi — Xudo har bir jonga nazar soladi va uni bu dunyoda topgan-tutganiga qarab mukofotlaydi. Sahna shu soxta ta'limotni o'ylab chiqaruvchilarni bu dunyoda kutayotgan azob va ular oxiratda duch keladigan undan ham og'irroq azob tasviri bilan yakunlanadi. Bu solihlarni kutayotgan xotirjamlik va ne'matlarga zid qo'yiladi: "Shunday ekan, har bir jonning ustidan turib, u qilgan barcha ishlarni [boshqalar kabi emas, balki bilib turuvchi] Zot-chi? Holbuki ular Xudoga sheriklar ko'shadilar. Ayt:

The issue was also discussed in the first part of the sūrah. It is raised here in the form of a sarcastic question which compares such alleged partners with God who deals with every soul and rewards it for what it earns in this life. The scene is concluded with a description of the suffering those who invent this fallacy are certain to endure in this life and the greater suffering they will meet in the hereafter. This contrasts with the security and blessings awaiting the righteous: “Is, then, He who stands over every soul [and knows] all that it does [like any other]? Yet they ascribe partners to God. Say:

Ularni ayting. Yoki Unga yer yuzida U bilmaydigan biror narsani aytasizmi? Yoki bu shunchaki bo'sh so'zlarmi?» Haqiqatan ham, kofirlarga ularning o'zlari qilgan makr-hiylalari chiroyli ko'rinadi va ular to'g'ri yo'ldan qaytariladi. Kimni Alloh adashtirsa, unga hech qanday hidoyat beruvchi bo'lmaydi. Ular bu dunyo hayotida azob chekadilar, ammo oxirat hayotidagi azobi, albatta, undan ham qattiqroq bo'ladi va ularni Alloh azobidan himoya qiladigan hech kim bo'lmaydi. Taqvodor kishilarga va'da qilingan jannat ana shunday: uning ostidan daryolar oqib turadi. Uning mevalari abadiy, soyasi ham shundaydir. Bu taqvo sohiblarining oqibatidir, kofirlarning oqibati esa — do'zaxdir.

Name them. Would you tell Him of anything on earth which He does not know; or are these merely empty words?’ Indeed their own cunning devices seem fair to the unbelievers, and they are turned away from the right path. Whoever God lets go astray can never find any guide. They shall endure suffering in the life of this world, but, truly, their suffering in the life to come will be harder still, and they will have none to shield them from God. Such is the paradise which the God-fearing have been promised: through it running waters flow. Its fruits will be everlasting, and so will be its shade. Such will be the destiny of those who fear God, while the destiny of the unbelievers is the fire.” (Verses 33-35)

Bu sūraning asosiy mavzulari vahiy va Allohning yagonaligidir. Ikkalasini birga zikr qilar ekan, sūra avvalgi vahiylarning sohiblari, ya’ni ahli kitobning Qur’on va Payg‘ambarga nisbatan munosabatini eslatadi va Payg‘ambarga aniq qilib qo‘yadiki, uning yuqoridan olgan vahiylari avvalgi vahiylarda bor narsalar ustidan yakuniy hukmdir. Darhaqiqat, bu so‘nggi so‘zdir, unda Allohning xohlaganicha qolishi lozim bo‘lgan barcha narsa, ya’ni barcha payg‘ambarlar targ‘ib qilgan ilohiy dinning amal qiladigan qismi mavjud. Unda Alloh xohlagan narsa tushirib qoldiriladi, chunki uning maqsadi, ya’ni Allohga ma’lum bo‘lgan maqsad, allaqachon bajarilgan. Demak, Payg‘ambar Alloh unga nozil qilgan narsaga mahkam yopishishi kerak. U avvalgi vahiylarga ergashuvchilarning, ya’ni odatda “Kitob ahli” deb tanilganlarning istaklariga, jiddiy bo‘lsin yoki bo‘lmasin, hech bir masalada ergashmasligi kerak. Mo‘jiza ko‘rsatishni talab qiluvchilarga esa shuni aytish kerakki, belgilar faqat Alloh xohlagan paytdagina beriladi. Payg‘ambarning vazifasi faqat xabarni yetkazishdir.

The main themes of this sūrah are those of revelation and God’s oneness. Speaking of the two together, the sūrah mentions the attitude of the people of earlier revelations towards the Qur’ān and the Prophet, making it clear to the Prophet that the revelations he has received from on high constitute the final judgement on what earlier revelations included. It is indeed the final word which includes whatever God wants to remain applicable of the divine faith preached by all His messengers. It omits what God wants to be omitted, because its purpose, which is known to God, has been served. The Prophet, then, must stick to what God has revealed to Him. He must not follow the desires of those who follow earlier revelations, or those who are generally known as the ‘People of the Book’, in any matter, whether serious or otherwise. As for those who require him to produce a sign, they should be told that signs are given only when God wills them to be given. The Prophet’s task is only to convey his message.

Kitob berilgan kimsalar sizga nozil qilingan narsadan xursand bo‘ladilar, lekin turli guruhlar orasida uning bir qismini inkor etuvchilar ham bor. Ayting: «Menga faqat Allohga ibodat qilish va Unga hech narsani sherik qilmaslik buyurilgan. Men Unga da’vat qilaman va Unga qaytaman». Shunday qilib, Biz uni arab tilida bo‘lgan hukm qonuni sifatida nozil qildik. Agar bilim sizga berilganidan keyin ularning xohishlariga ergashsangiz, Alloh huzuridan sizni asray oladigan hech bir himoyachi yoki panoh topa olmaysiz. Darhaqiqat, Biz sizdan oldin ham elchilar yuborgan va ularga xotinlar hamda farzandlar bergan edik. Ammo hech bir elchi Allohning izni bilan bo‘lmasa, mo‘‘jiza ko‘rsata olmagan. Har bir davrning o‘z vahiysi bor edi.

Those to whom We have given revelations rejoice at what has been bestowed on you from on high, but among different factions there are some who deny part of it. Say: I have only been bidden to worship God, and not to associate any partners with Him. To Him I pray, and to Him do I return.’ Thus have We revealed it, a code of judgement in the Arabic tongue. If you should follow their desires after all the knowledge you have been given, you shall have none to protect or shield you from God. We have indeed sent messengers before you and given them wives and offspring. Yet no messenger could produce a miracle except by God’s permission. Every age has had its revelation.

Sura Islom e'tiqodining aniq chegaralarini belgilaydi va Qur'oniy usulga amal qilgan holda uning asoslarini bayon etadi. Aytish mumkinki, biz ushbu surada zikr etilgan Islom e'tiqodining bu jihatlari haqida to'xtalishimiz kerak edi. Biroq, biz surada Qur'oniy mavzuning oqimini buzmaslikni ma'qul ko'rdik va bunday muhokamani oxiriga qoldirdik.

The sūrah draws clear outlines of the Islamic faith, following the Qur’ānic method of explaining its principles. It could be said that we should have dwelt on these aspects of the Islamic faith as they are mentioned in the sūrah. However, we have chosen instead not to interrupt the flow of the Qur’ānic theme in this sūrah, leaving such discussion to the end.

The opening of the sūrah and the issues it discusses, as well as a number of directives it contains, clearly point to the fact that it is a Makkan revelation. It certainly was not revealed in Madinah, as some reports indicate. In fact, it was revealed at a time when the unbelievers' attitude had hardened, manifesting itself in outright rejection of the Islamic message, throwing challenges at the Prophet ﷺ, demanding that he produce miracles and other signs, and precipitating God's punishment against which he warned them. This required a clear statement which aimed at strengthening the Prophet ﷺ and his Companions so that they held on to what God had revealed, disregarding all opposition. They were to care little for all the false accusations levelled at them and the challenges put to them. They were to feel themselves as having the upper hand, since they were following the truth, able to turn to God alone for support, and declare His oneness as the only Lord of the universe. They were to believe their faith as truth, no matter how vehemently it was denied or rejected by the unbelievers and the idolaters. The sūrah also puts some irrefutable evidence supporting this truth to the idolaters, which they could witness in the universe around them, within themselves, as also in the events of human history. All these aspects are grouped together and utilized in such a way as to make a profound address to the human mind.

The opening of the sūrah and the issues it discusses, as well as a number of directives it contains point clearly to the fact that it is a Makkan revelation. It certainly was not revealed in Madinah as some reports indicate. In fact it was revealed at a time when the unbelievers’ attitude was hardened, manifesting itself in outright rejection of the Islamic message, throwing challenges at the Prophet, demanding that he produce miracles and other signs, and precipitating God’s punishment against which he warned them. This required a clear statement which aimed at strengthening the Prophet and his Companions so that they held on to what God had revealed, disregarding all opposition. They were to care little for all the false accusations levelled at them and the challenges put to them. They were to feel themselves as having the upper hand since they were following the truth, able to turn to God alone for support, and declare His oneness as the only Lord of the universe. They were to believe their faith as truth, no matter how vehemently it was denied or rejected by the unbelievers and the idolaters. The sūrah also puts some irrefutable evidence supporting this truth to the idolaters, which they could witness in the universe around them, within themselves, as also in the events of human history. All these aspects are grouped together and utilized in such a way as to make a profound address to the human mind.

Payg'ambarga berilgan ilohiy ko'rsatmalarning asosiy xususiyati shundan iboratki, u o'zining xabarini haqiqat sifatida e'lon qilish orqali duch kelgan barcha qarshilik, sinov, tanqid va qiyinchiliklarga to'liq bardosh berishi kerak. Bu shuni anglatadiki, u aniq qilib e'lon qilishi kerak: Allohdan boshqa ilоh yo'q, koinotdagi yagona Rabb, hech qanday sherikni qo'shmasdan faqat Unga ibodat qilinishi lozim bo'lgan Qodir Zot. Barcha odamlar, albatta, hukm uchun Unga qaytadilar; o'shanda ular yo jannatga kiritiladilar, yo do'zaxga tashlanadilar. Kofirlar aynan mana shu asosiy haqiqatlarni inkor etdilar va Payg'ambar bilan shu sababli bahslashdilar. U yana, ularning xohishlariga ergashmaslik, bu haqiqatlarning biror qismini yashirish, bostirish yoki kechiktirishni talab qiladigan murosalarni izlamaslik buyurilgan. Darhaqiqat, Payg'ambarga aniq bilim berilganidan keyin, agar u shu masalada ularning xohishlariga ergashsa, Allohning azobi unga ham tegishi ogohlantirilgan.

A main feature of the divine instructions to God’s Messenger is that he should face all the opposition, challenges, denunciations and difficulties thrown in his face by declaring the truth of his message in full. This means that he must declare in all clarity that there is no deity other than God, the only Lord in the universe, the Almighty who must be worshipped alone without associating any partners with Him. All people will inevitably return to Him for judgement, when they will either be admitted into heaven or thrown in hell. These are the basic truths which the unbelievers denied and challenged the Prophet over. He is further instructed not to follow their desires, or seek compromises with them that require that any part of these truths be concealed, suppressed or delayed. In fact the Prophet is warned that God’s punishment will apply to him also if he follows their desires in this respect, after all the clear knowledge that has been given to him.

Ushbu asosiy xususiyat shuni aniq ko'rsatadiki, islom da'vatchilari xabarning mohiyatidan va uni targ'ib qilish usulidan chetga chiqa olmaydilar. Ular, shuningdek, islom e'tiqodining asosiy haqiqatlarini ikkilanmasdan, hech narsani yashirmasdan va hech narsani kechiktirmasdan e'lon qilishlari kerak. Bu muhim haqiqatlarning birinchisi shuki, koinotdagi barcha ilohiylik va rububiyat faqat Allohga tegishlidir. Shu sababli, barcha itoatkorlik faqat Unga bo'lishi kerak. Note: the rule requires "God" rather than "Allah" in the translation, so the Uzbek word for God is used here (Xudo), not "Alloh". Corrected version: Ushbu asosiy xususiyat shuni aniq ko'rsatadiki, islom da'vatchilari xabarning mohiyatidan va uni targ'ib qilish usulidan chetga chiqa olmaydilar. Ular, shuningdek, islom e'tiqodining asosiy haqiqatlarini ikkilanmasdan, hech narsani yashirmasdan va hech narsani kechiktirmasdan e'lon qilishlari kerak. Bu muhim haqiqatlarning birinchisi shuki, koinotdagi barcha ilohiylik va rububiyat faqat Xudoga tegishlidir. Shu sababli, barcha itoatkorlik faqat Unga bo'lishi kerak.

Shunday qilib, butun koinot Xudoning qudratini isbotlovchi va odamlarni imonni qabul qilishga undovchi ulkan ko‘rgazmaga aylanadi. U inson tabiatiga chuqur mantiq bilan murojaat qiladi va insonning idrok etish hamda tushunish qobiliyatlarining barchasi bilan butun insonga murojaat qiladi. Bularning hammasi mukammal uyg‘unlikda amalga oshiriladi.

The whole universe is thus turned into a great exhibition proving God’s power and pointing out what should motivate people to accept the faith. It addresses human nature with profound logic, and addresses the whole human being with all its faculties of perception and understanding. This is all done in perfect harmony.

Koinotning buyuk kitobiga insoniyat tarixining bir necha sahifasi, shuningdek, Xudoning qudrati, koinotni boshqarishi va inson hayotini nozik rejalashtirishining ko‘zga ko‘rinadigan natijalari qo‘shilgan:

To the great book of the universe is added a few pages of human history, together with the visible effects of God’s power, control of the universe and His elaborate planning of human life:

Ular sizdan yaxshilikdan oldin yomonlikni shoshiltirishingizni so'raydilar, holbuki ulardan oldin ibratli azoblar o'tib ketgan.

They ask you to hasten evil rather than good, although exemplary punishments have indeed come to pass before their time. (Verse 6)

Xudo har bir homiladorning nimani ko‘targanini, bachadonlar qancha kam yoki qancha ko‘p bo‘lishini biladi. Uning huzurida har bir narsaning belgilangan miqdori bor. U inson idroki yetmaydigan narsalarni ham, har kim ko‘radigan narsalarni ham biladi. U Ulug‘, Eng Yuksakdir. Sizlardan kim gapini yashirib yoki ochiq aytishi, kim tun qorong‘isida yashirinishi yoki kunduzi ochiq yurishi Uning uchun baravardir. Har bir kishining oldida va orqasida Xudoning amri bilan uni kuzatib turadigan farishtalar bor. Darhaqiqat, Xudo biror qavmning holatini ular o‘z ko‘ngillaridagini o‘zgartirmaguncha o‘zgartirmaydi. Xudo biror qavmga musibat ravona qilmoqchi bo‘lsa, uni hech kim qaytara olmaydi. Undan boshqa ularning hech qanday homiylari yo‘q. (8-11-oyatlar)

God knows what every female bears, and by how much the wombs may fall short [in gestation], and by how much they may increase. With Him everything has its definite measure. He knows all that lies beyond the reach of human perception and all that anyone may witness. He is the Great One, the Most High. It is all alike [to Him] whether any of you speaks in secret or aloud, whether he seeks to hide under the cover of the night or walks openly in the light of day. Each has guardian angels before him and behind him, who watch him by God’s command. Indeed God does not change a people’s conditions unless they first change what is in their hearts. When God wills people to suffer some misfortune, none can avert it. Besides Him, they have none to protect them. (Verses 8-11)

Qur’on aniq va ravshan ifodalar bilan xabarning mohiyatini va Allohning Elchisining mohiyatini bayon qilishga katta e’tibor beradi. Bunda maqsad odamlarga haqiqiy Rabbilarini tanitish va ularning ongidan shirk izini butunlay yo‘qotishdir. O‘tmishda vahiy egalari orasida bu to‘g‘ri tushunchadan chetga chiqish holatlari ko‘p bo‘lgan. Natijada Xudolik mohiyati bilan payg‘ambarlik mohiyati o‘rtasida chalkashlik yuzaga kelgan. Eng aniq misol nasroniylar orasida ko‘rinadi: ular Iso (alayhissalom)ga Xudoga xos bo‘lgan ilohiy sifatlar va rububiyat sifatlarini qo‘shib qo‘yishgan. Natijada turli cherkovlar izdoshlari haqiqatga zid bo‘lgan ziddiyatlar chirmovig‘iga tushib qolishgan.

The Qur’ān takes great care to show in the clearest of terms the nature of the message and the nature of God’s Messenger. It does so in order to establish for people who their true Lord is, and to remove any trace of polytheism from their minds. There were in the past many instances of deviation from this proper concept, among the people of earlier revelations, which led to confusion between the nature of Godhead and the nature of prophethood. The clearest example was among the Christians who added to Jesus (peace be upon him) divine qualities and qualities of Lordship that belong to God alone. As a result, the followers of different churches became involved in a maze of conflict that was contrary to the truth.

Lekin nasroniylarning e'tiqodlari shunchalik chalkash bo'lgan yagona jamoa emas edi. Barcha butparast jamoalar ham shunday cheksiz chalkashlikka botgan edi; ular nubuvvatga sirli xususiyatlar nisbat berадиган, uni sehr, kelajakni bilish yoki ruhlar hamda jinnlar bilan aloqalar bilan bog'laydigan tushunchalar yaratar edilar.

But the Christians were not the only ones whose beliefs were so confused. All pagan communities were similarly involved in such endless confusion, producing concepts that assign mysterious qualities to prophethood, or link it with magic, or clairvoyance, or with contacts with spirits and the jinn.

Ko'plab bu tushunchalar johiliyya davri arablarining e'tiqodlariga ham kirib borgan edi. Shu sababli ulardan ba'zilari Payg'ambardan inson bilimi yetmaydigan narsalar haqida xabar berishni talab qilar edi. Ba'zilari esa u zot jismoniy mo''jizalar ko'rsatishini so'rar edi. Ular uni sehrgar yoki jinlar bilan aloqasi bor telba deb ham ayblar edi, ba'zilari esa u aytgan so'zlarni tasdiqlash uchun unga bir farishta yordam berishi kerakligini taklif qilar edi. Haqiqat shuki, unga tashlangan bunday taklif, talab, ayblov va chaqiriqlarning barchasi payg'ambarlik va umuman payg'ambarlarning mohiyati haqidagi johiliy tasavvurlarga borib taqalar edi.

Many of these concepts found their way into the beliefs of the pagan Arabs. Hence some of them used to demand that the Prophet tell them about things beyond the reach of human knowledge. Some demanded that he should produce some physical miracles. They also accused him of being a sorcerer, or a madman who had contacts with the jinn, while some suggested that he should have an angel supporting what he said. The fact is that all such suggestions, demands, accusations and challenges thrown at him had their roots in the pagan concepts of the nature of prophethood and prophets in general.

Bu savolni yakunlashdan oldin, aniq bayon etilgan bir nuqtani biroz o‘ylab ko‘rishimiz lozim. Oyat shunday deydi: “Sizga ularga va’da qilganimizdan bir qismini ko‘rsatsak yoki sizni [uning amalga oshishidan oldin] vafot ettirsak ham, sizning vazifangiz faqat xabarni yetkazishdir: hisob-kitob qilish esa Bizning zimmamizdadir.” (40-oyat) Bu so‘zlar Payg‘ambar ﷺ ga qaratilgan. U Allohning Elchisi bo‘lib, Uning vahiylarini qabul qilgan va odamlarga murojaat qilib, ularni Islom diniga iymon keltirishga chaqirish buyurilgan zot edi. Qisqacha aytganda, bu so‘z shuni anglatadi: bu dinning va xabarning oqibati nima bo‘lishi uning ishi emas. Bunda uning zimmasida hech narsa yo‘q. Uning vazifasi xabarni to‘liq yetkazishdir. Odamlarni uni qabul qilishga yo‘naltirish esa uning vazifasi emas. Hidoyat faqat Xudo tomonidan beriladi. Xudo o‘sha odamlarning taqdiri bilan bog‘liq va’dasining bir qismini unga ro‘yobga chiqarsinmi yoki uning dunyodagi umri bundan oldin tugasinmi, uning vazifasining mohiyati o‘zgarmaydi: u faqat xabarni yetkazishi kerak. Hisob-kitob va ularning taqdirini belgilash Xudoning ixtiyorida qoldiriladi. Bu, Islom targ‘ibotchilarining roli va ular bajarishga chaqirilgan vazifani eng aniq ifodalaydigan fikrdir. Ushbu dinga doir natija, aslida hamma narsa kabi, faqat Xudo tomonidan belgilanadi.

Before we conclude our remarks on this question we should reflect a little on a point clearly stated in the verse that says: “Whether We let you see some of what We have promised them, or cause you to die [before its fulfilment], your duty is only to deliver your message: it is for Us to do the reckoning.” (Verse 40) This is said to the Prophet (peace be upon him), God’s Messenger who received His revelations and was commanded to address people and call on them to believe in the Islamic faith. In a nutshell, this statement means that what becomes of this faith and message has nothing to do with him. Nothing of it is his concern. His task is to deliver his message complete. Guiding people to accept it is not his task. Guidance is provided by God alone. Whether God fulfils part of what He has promised him with regard to the fate of those people or his term in this life comes to an end before that, the nature of his task remains the same: he has only to deliver his message. The reckoning and the determination of their fate are left to God. Nothing sums up more clearly the role of the advocates of Islam and the task they are called on to perform. The outcome concerning this faith, and indeed everything else, is determined by God alone.

Bu narsa islomga da'vat qiluvchilarga o'z chegaralarini bilishni va ularning doirasida qolishni o'rgatishi kerak. Ular natijalarni va taqdirlarni shoshirib keltira olmaydilar. Ular odamlarning imonni qabul qilishini tezlashtirishga urinmasliklari, hidoyatga ergashganlarga Allohning va'dasini yoki Uning xabariga qarshi chiqqanlarga Uning ogohlantirishini darhol amalga oshirishga da'vat qilmasliklari kerak. Note: the rule requires "God" rather than "Allah", so the translation uses "Xudo" for the Uzbek word for God, as in: Bu narsa islomga da'vat qiluvchilarga o'z chegaralarini bilishni va ularning doirasida qolishni o'rgatishi kerak. Ular natijalarni va taqdirlarni shoshirib keltira olmaydilar. Ular odamlarning imonni qabul qilishini tezlashtirishga urinmasliklari, hidoyatga ergashganlarga Xudoning va'dasini yoki Uning xabariga qarshi chiqqanlarga Uning ogohlantirishini darhol amalga oshirishga da'vat qilmasliklari kerak.

Bu suraning muhim xususiyatlaridan biri shundaki, u insonning xulq-atvori va harakatlari bilan uning taqdiri o‘rtasidagi munosabat haqida yakuniy so‘zni aytadi. U aniq qilib ko‘rsatadiki, odamlarning ahvoli o‘zlari o‘zlari uchun va o‘z qo‘llari bilan qilgan ishlari bilan belgilanadi. Shu bilan birga, u har bir voqea Allohning irodasi bilan sodir bo‘lishini bayon qiladi. Surada bu masalaga oid bir necha bayonotlar bor. Ular ushbu juda jiddiy masalaning Islomdagi tushunchasini yetarli darajada aniq qilib berish uchun kifoyadir. Mana, shunday misollarning bir nechtasi:

An important feature of this sūrah is that it states the final word concerning the relation between a human being’s attitude and action on the one hand and his fate and destiny on the other. It makes it clear that people’s conditions are determined by what they do for and by themselves. At the same time, it states that every event takes place by God’s will. The sūrah includes several statements which are relevant to this point. They are sufficient to make the Islamic concept of this very serious issue abundantly clear. Here are just a few such examples:

Darhaqiqat, Alloh biror qavmning holatini, ular o‘zlaridagi narsani o‘zgartirmaguncha, o‘zgartirmaydi. Alloh biror qavmga musibat yetkazishni irода qilsa, uni qaytaradigan hech kim yo‘q.

Indeed God does not change a people’s conditions unless they first change what is in their hearts. When God wills people to suffer some misfortune, none can avert it.

Undan boshqa ularning hech qanday homiylari yo‘q.

Besides Him, they have none to protect them. (Verse 11)

Rabbiga ijobat qilganlar uchun go'zal mukofot bor. Unga ijobat qilmaganlarga esa, yer yuzida bor narsaning hammasi, yana shuning ikki barobari ham bo'lsa, o'zlarini fidya qilish uchun, albatta, buni berishga tayyor bo'lishardi. Ular uchun dahshatli hisob bor, ularning joyi jahannamdir va u qanchalik yomon joy!

For those who respond to their Lord is a rich reward. As for those who do not respond to Him, should they have all that the earth contains, and twice as much, they would gladly offer it for their ransom. Theirs shall be an awful reckoning, and hell shall be their abode, an evil resting place! (Verse 18)

Xudo xohlagan kishini adashtiradi va Unga yuzlanganlarni o‘ziga yo‘llaydi; iymon keltirgan va Xudoning zikri bilan qalblari tinchlanadiganlarni. Darhaqiqat, qalblar tinchlanadigan narsa faqat Xudoning zikridir.

God lets go astray anyone who wills [to go astray] and guides to Himself those who turn to Him; those who believe and whose hearts find comfort in the remembrance of God. It is indeed in the remembrance of God that people’s hearts find their comfort.

Ushbu sura Xudoning dinini rad etish va bu dinda mujassam bo‘lgan haqiqatga salbiy javob berish insoniy tabiatning yo‘ldan ozganligi va uning qabul qilish tizimining ishdan chiqqanligining dalili ekanligi haqidagi so‘nggi hukmni beradi. Hech qanday buzuvchi yoki buzib talqin qiluvchi ta’sirlardan xoli bo‘lgan sog‘lom insoniy tabiat, Qur’onda bunchalik aniq taqdim etilgan haqiqatga ijobiy javob berishdan, Xudoga bo‘ysunishni tanlashdan tortinmas edi. Inson tabiati chuqur qatlamida bu haqiqatni biladi va qabul qiladi. Uni undan faqat inson imondan va uning haqiqiy hidoyatidan boshqa variantni o‘zi uchun tanlashiga majbur qiladigan biror narsa bo‘lgandagina yuz o‘giradi. Shunday qilib, u o‘zini adashishga loyiq qiladi va shu bilan Xudoning jazosiga duchor bo‘ladi. Xudo boshqa bir surada shunday deydi: “Yer yuzida haqsiz ravishda takabburlik qiladigan kimsalarni o‘z oyatlarimdan yuz o‘giraman: ular har qanday mo‘jizani ko‘rsalar ham, unga ishonmaydilar. Agar to‘g‘ri yo‘lni ko‘rsalar, unga ergashishni xohlamaydilar, ammo adashish yo‘lini ko‘rsalar, uni o‘zlariga yo‘l qilib olaveradilar. Chunki ular Bizning oyatlarimizni inkor qildilar va ularga e’tibor bermadilar.” (7:146)

This sūrah provides the final word on the fact that rejecting God’s religion and giving a negative response to the truth embodied in this faith is evidence of human nature going awry and the malfunctioning of its receptive system. No sound human nature, without any corrupting or distorting influences, would hesitate to respond positively to the truth, choosing submission to God, when it is presented so clearly, as it is in the Qur’ān. Deep inside, human nature knows this truth and accepts it. It is only turned away from it when a person has something that makes him choose for himself an option other than faith and its true guidance. He thus makes himself deserving of error and thereby incurs God’s punishment. This is what God says in another sūrah: “I will turn away from My revelations those who, without any right, behave arrogantly on earth: for, though they may see every sign, they do not believe in it. If they see the path of righteousness, they do not choose to follow it, but if they see the path of error, they choose it for their path; because they disbelieve in Our revelations and pay no heed to them.” (7:146)

Ushbu surada kufrning mohiyatini ko‘rsatuvchi bir qancha o‘xshash oyatlar bor, ular kufr yuraknining ko‘r bo‘lishidan boshqa narsa emasligini aniq ko‘rsatadi.

In the present sūrah we have a number of similar verses which indicate the nature of unbelief, making it clear that it is nothing other than blindness of the heart.

Haqiqatni qabul qilishning o‘zi va Allohning hidoyatiga ergashish shuni ko‘rsatadiki, inson fitrati endi ko‘r emas. Darhaqiqat, koinotning har yerida haqiqatni fikr yuritadigan va aql-idrokidan foydalanadigan kishilarga aniq ko‘rsatadigan yetarli dalillar va ishoralar bor.

Imon-e'tiqodning yana bir jihati, bu surada yorqin ko'rsatilgan: yer yuzida odamlar hayotiga kirib kelayotgan buzg'unchilik bilan ularning Alloh tomonidan berilgan haqiqat xabariga, ya'ni to'g'ri, foydali va manfaatli yo'lni ko'rsatuvchi haqiqatga ko'r bo'lib qolishlari o'rtasida chuqur bog'liqlik bor. Odamlar bilan Alloh tuzgan ahdga — insonning tabiatiga singdirilgan ahdga — ham, Alloh tomonidan kelgan va ularning haq ekanini bilib turib javob bermaydiganlar, aynan yer yuzida buzg'unchilik tarqatuvchilardir. Aksincha, bu haqiqatni tan olib, unga javob berganlar esa ishlarni to'g'ri yo'lga solishga intiladigan, ularning mehnati tufayli hayot gullab-yashnaydigan kishilardir.

A final aspect of faith that the sūrah highlights is the close relationship between the corruption that creeps into people’s life on earth and their blindness to the message of the truth God has bestowed on people guiding them to what is right, useful and beneficial. Those who do not respond either to the covenant God has made with human nature or to the truth which has come from Him, knowing it to be the truth, are indeed the ones who spread corruption on earth. By contrast, those who know it to be the truth and respond to it are the ones who work to set matters on the right course and whose work helps life prosper.

Shunday ekan, Rabbingiz tomonidan sizga nozil qilingan narsaning haq ekanini biladigan kishi, ko'r kishiga o'xshaydimi? Faqat aql egalari buni eslaydilar: ular Allohga bergan ahdlariga vafo qiladilar va ahdni buzmaydilar; Alloh bog'lashni buyurgan narsalarni bog'laydilar; Rabbilaridan qo'rqadilar va hisob-kitobning dahshatidan cho'chiydilar; Rabbilarining roziligini istab, sabr qiladilar, namozlarini ado etadilar, Biz ularga bergan rizqdan yashirin va oshkora infoq qiladilar, yomonlikni yaxshilik bilan qaytaradilar. Mana shunday kishilar uchun oxirat yurti bor.

Is, then, he who knows that what has been revealed to you by your Lord is the Truth like one who is blind? Only those who are endowed with understanding keep this in mind: those who are true to their bond with God and never break their covenant; and who keep together what God has bidden to be joined; who fear their Lord and dread the terrors of the reckoning; who remain patient in adversity seeking the countenance of their Lord, and attend to their prayers, and spend on others, secretly and openly, out of what We provide for them, and who repel evil with good. Such will have the attainment of the [ultimate] abode. (Verses 19-22)

Ulardan ham, ahdini Alloh bilan mustahkamlangandan keyin buzadigan, Alloh bog'lanishni buyurgan narsalarni uzib tashlaydigan va yer yuzida fasod tarqatadiganlar bor. Ana shularga la'nat bo'lur va ularning uchun yomon yurt bor. (25-oyat)

As for those who break their bond with God after it has been established, and cut asunder what God has bidden to be joined, and spread corruption on earth, the curse will be laid upon them; and theirs shall be an evil abode. (Verse 25)