"Yulduzlar va daraxtlar Unga sajda qiladi."
“The stars and the trees prostrate themselves [before Him].” (Verse 6)
Oldingi havola katta koinot tuzilishida kuzatiladigan aniq o‘lchovga ishora qilgan edi. Endi havola koinot qaysi yo‘nalishga ergashishiga qaratilgan. Ushbu qisqa bayonda yorqin va asosiy haqiqatga yuksak ilhomlantiruvchi ishora mavjud.
The last reference was to the accurate measure observed in the structure of the great universe. Now the reference is to what direction the universe follows. This brief statement contains a highly inspiring reference to an enlightening and fundamental truth.
Bu koinot bilan uning Yaratuvchisi va Ijodkori, Yaratgan Ulug' Tangri o'rtasida ibodat va itoat rishtasi bor. Yulduzlar va daraxtlar koinotda yashovchi mavjudotlarning ikki misolidir. Ular koinot qaysi yo'nalishda harakat qilayotgani haqida aniq tasavvur beradi. Sharhlovchilar bu oyatda uchragan "najm" so'zining, ya'ni "yulduz" so'zining ma'nosi haqida turlicha qarashda: ba'zilari bu so'z osmondagi yulduzlarni anglatadi, deydi, boshqalari esa daraxtlar kabi tik turmaydigan o'simliklarni nazarda tutadi, deb da'vo qiladi. Qaysi talqinni olmaylik, bu oyat ta'kidlayotgan asosiy nuqta bir xil: koinot bilan uning Yaratuvchisi o'rtasidagi rishtani ko'rsatish. Koinot — jonli mavjudot bo'lib, uning joni mavjudotdan mavjudotga darajasi va tabiati jihatidan farq qiladi, ammo mohiyati o'zgarmaydi.
There is a bond of worship and submission between this universe and its Creator and Originator, God Almighty. The stars and the trees are two examples of creatures that live in the universe. They give a clear idea of the direction the universe follows. Commentators have different views about the meaning of the word najm, or star, which occurs in this verse, with some saying that it refers to the stars in the sky, while others claim that it refers to plants that do not stand erect like trees. Whichever interpretation we take the point this verse stresses is the same, identifying the bond between the universe and its Creator. The universe is a living creature with a soul that differs in degree and nature from one creature to another, but its essence remains the same.
Qadim zamonlardan beri inson qalbi koinot va uning ruhi haqidagi bu haqiqatni anglab yetgan. Bu anglash Xudo unga ato etgan nozik sezgirlikka asoslangan. Biroq inson bu haqiqatni har safar o‘z tajribasi nuri ostida aqli bilan ushlashga uringanida, u xiralashib qolgan. Inson yaqinda koinot tuzilishining birligini tan olishga qodir bo‘ldi, ammo koinotning tirik ruhi mohiyatini anglashdan hanuz uzoqdir.
Long ago, the human heart realized this fact about the universe and its soul. This realization is based on the sensitive quality God gave it. This fact, however, became blurred every time man tried to capture it with his mind, in the light of his own experience. Man, however, has recently been able to recognize the unity of the structure of the universe, but he remains far from understanding the nature of the universe’s living soul.
Olimlar atomni koinotning birligi deb hisoblashga moyil va atom mohiyatan nurlanishdir, deb ishonadilar. Ular harakatni koinotdagi hamma narsaga xos umumiy xususiyat deb ham bilishadi. Shunda savol tug'iladi: koinot qanday maqsadga erishishga intiladi?
Scientists tend to believe that the atom is the unit of the universe, and that the atom is essentially radiation. They also believe that movement is the characteristic common to everything in the universe. It is pertinent to ask, then, what goal does the universe try to achieve?
Qur'on aytadiki, koinotning har bir ko'rinadigan qadami — mohiyatan uning ruhining ifodasi — o'zining Yaratuvchisiga intiladi. Bu haqiqat Qur'onning ko'plab oyatlarida bayon etilgan, masalan, biz hozir muhokama qilayotgan oyatda: "Yulduzlar va daraxtlar [Unga] sajda qiladi." (6-oyat) Xuddi shu g'oyani ifodalovchi yana ikki bunday oyat quyidagicha: "Yetti osmon va yer hamda ulardagi barcha mavjudotlar Uning cheksiz ulug'ligini ta'riflaydi. Darhaqiqat, har bir narsa Uning ulug'ligini va hamdini ta'riflaydi, lekin siz ularning tasbehini tushuna olmaysiz." (17:44) "Osmonlar va yerdagi barcha jonzotlar Allohning cheksiz ulug'ligini ta'riflashini, hatto qanotlarini yoyib uchayotgan qushlar ham shunday qilishini bilmaysizmi? Ularning har biri Unga qanday ibodat qilishni va Uni ulug'lashni biladi." (24:41) Bu haqiqatni chuqur o'ylash va koinotni o'z Rabbiysini ibodat qilib, ulug'lab turgan holda kuzatish qalbimizga o'ziga xos xotirjamlik va zavq baxsh etadi. Hammasi Yaratuvchi Rabbiyga yuzlanar ekan, atrofimizdagi barcha narsalar bilan o'zaro hamdardlik his qilamiz. Biz o'zimizni bir xil maqsadga ega bo'lgan barcha narsa va jonzotlar mavjud bo'lgan do'stona koinotda yashayotganimizni his qilamiz. Bu uzoq davom etadigan va chuqur ta'sirga ega bo'lgan tuyg'udir.
The Qur’an says that every apparent step of the universe, which is in essence an expression of its spirit, looks up to its Originator. This is stated in numerous verses of the Qur’an, such as the one we are discussing: “ The stars and the trees prostrate themselves [before Him]." (Verse 6) Two other such verses expressing the same idea are as follows: “ The seven heavens extol His limitless glory, as does the earth, and all who dwell in them. Indeed every single thing extols His glory and praise, but you cannot understand their praises.” (17: 44) “Are you not aware that it is God whose limitless glory all creatures that are in the heavens and earth extol, even the birds as they spread out their wings? Each of them knows how to pray to Him and to glorify Him.” (24: 41) To contemplate this truth and observe the universe as it worships and glorifies its Lord gives our hearts a special type of comfort and pleasure. We feel a mutual sympathy with everything around us as all looks up to the Lord, the Creator of all. We feel that we are in a friendly universe where everything and all creatures have the same aim. This is a feeling with far reaching and profound effects.
“7/e has raised the skies high, and has set the balance, so that you may not exceed the balance. Weigh, therefore, with justice and do not fall short in the balance.” (Verses 7-9)
Note: "7/e" is kept as in the original, since it is a reference label. Here it should be read as a verse number in the original, which may be an OCR artifact; I have preserved it exactly.
Osmon(lar)ni baland qilib qo‘ydi va mezonni o‘rnatdi, toki siz mezondan oshib ketmasligingiz uchun. Shuning uchun adolat bilan tortinglar va mezonda kamomad qilmanglar. (Oyatlar 7-9)
Qur’ondagi osmonga ishora, Qur’ondagi koinotning boshqa barcha jihatlariga, xususan ikkita asosiy jihatiga bo‘lgan ishora kabi, uzoq odatlanish tufayli atrofdagi ajoyib narsalardan beparvo bo‘lib qolgan aql va qalblarni uyg‘otish maqsadida qilingan. Bu aql va qalblar koinotga qarab, uning ajoyib go‘zalligi, uyg‘unligi va muvofiqligini qadrlashi hamda hamma narsani boshlab bergan Zotni ulug‘lashi kerak.
“7/e has raised the skies high, and has set the balance, so that you may not exceed the balance. Weigh, therefore, with justice and do not fall short in the balance.” (Verses 7-9) The reference to the skies is intended, like all other references in the Qur’an to the two immediate aspects of the universe, to awaken minds and hearts that have become oblivious to the wonders around them, because of long familiarity. These minds and hearts should look at the universe, appreciate its wonderful beauty, harmony and coordination, and glorify the One who initiated all.
Osmonlar nimani anglatishidan qat'i nazar, ularga ishora bizning nigohimizni tepamizdagi, chegarasiz ko'rinadigan ulkan bo'shliqqa ko'taradi, u yerda trillionlab ulkan osmon jismlari suzib yuradi, ammo ular orasida na alohida-alohida, na to'p-to'p bo'lib hech qanday to'qnashuv sodir bo'lmaydi. Bitta to'da tarkibida bir milliardgacha yulduz bo'lishi mumkin, xuddi quyosh tizimimizni o'z ichiga olgan galaktika kabi.
Whatever is meant by the skies, the reference to them lifts our sight to the great space above us, which appears without boundaries, and in which float trillions of huge celestial bodies, yet no collision occurs between them, either individually or in clusters. A cluster may include as many as a billion stars, as in the galaxy which includes our own solar system.
Bizning quyoshimizning diametri 2,3 million kilometr, ammo galaktikamiz ichida undan ancha kichik yulduzlar ham, minglab marta kattaroq yulduzlar ham ko'p. Bu yulduzlarning hammasi, yulduzlar to'dalari va sayyoralar kosmosda qo'rqinchli tezlikda harakatlanadi, lekin ulkan osmon bo'shlig'ida ular bir-biridan uzoqda suzib yurgan zarrachalardan boshqa narsa emas.
Our sun has a diameter of 2.3 million kilometres, yet within our galaxy there are many smaller stars and many that are larger by thousands of times. All these stars and clusters of stars and planets move in space at frightening speeds, but in the great space above they are no more than particles floating far apart from each other.
Osmonni baland qilib qo'yishi bilan birga, Alloh ham O'lchovni (adolat tarozisini) o'rnatgan. Bu narsalar, voqealar va odamlarning qadr-qimmatini belgilash uchun mustahkam o'rnatilgan haqiqatdir.
Along with raising the sky high, God has W the balance of truth. This is well established so as to define the values of things, events and people.
Demak, qadriyatlar o'zboshimcha, nodon istaklar yoki shaxsiy xohishlarga ko'ra emas, balki haqiqat mezoni bilan o'lchanadi. Bundan tashqari, bu mezon insonning fitratida hamda barcha Xudo elchilari targ'ib qilgan va Qur'onda belgilangan ilohiy xabarda o'rnatilgan. U mezonni o'rnatdi: "chunki siz mezondan oshib ketmasligingiz uchun" — haddan ortib yuqoriga ham, past darajaga ham tushib ketmaslik uchun. "Shunday ekan, adolat bilan tortinglar va mezonda kam bermanglar", bu esa har qanday vaziyatda hammaga adolatni ta'minlash uchun.
Thus, values are measured by the balance of truth, not according to different, ignorant desires or personal preferences. Moreover, this balance is set within human nature and in the divine message advocated by all Gods messengers and defined in the Qur’an. He has set the balance, “so that you may not exceed the balance” going too high or too low. “ Weigh, therefore, with justice and do not fall short in the balance,” so as to ensure justice to all in all situations.
Shunday qilib, yer yuzidagi va inson hayotidagi haqiqat koinot va uning tuzilishi bilan bog'liqdir. U osmon bilan bog'liqdir: uning mavhum ma'nosida, ya'ni vahiy manbaiga ishora qilishida, va uning moddiy ma'nosida, ya'ni Allohning cheksiz qudratining namoyonida. Ikki ma'no bir-biriga tutashib, yanada ilhom bag'ishlaydi.
Thus, the truth on earth and in human life relates to the universe and its structure. It relates to the sky in its abstract significance that points to the source of revelation, and in its physical significance as a manifestation of Gods infinite power. The two meanings converge to add further inspiration.
“U Yerni O‘z bandalari uchun yoydi, unda mevalar, qobig‘iga o‘ralgan xurmo shingillari, po‘stlog‘i bilan birga bo‘lgan don va xushbo‘y o‘tlar bor” (10-12-oyatlar). Biz yerda shuncha vaqt yashab, undagi hamma narsadan yaxshi xabardor bo‘lganimiz uchun, uning Xudoning bandalari uchun “yoyilgani”ning ahamiyatini his qilmaymiz, bizni shunchalik qulay yashashga imkon berayotgani ham e’tibordan chetda qoladi. Shu sababli, vulqon otilmaguncha yoki zilzila bo‘lib, bizni qo‘rquvga solmaguncha, yerning barqarorligi qanchalik katta ahamiyatga ega ekanini va Xudo bu barqarorlik orqali bizga qanchalik katta in’om ato etganini to‘liq anglamaymiz. Faqat shunday paytlardagina biz Xudoning yerni barqaror qilib yaratgan inoyatini to‘liq qadrlaymiz.
“He has laid the earth for His creatures, with all its fruits, its palm trees with sheathed clusters, its husked grain and its sweet-smelling plants” (Verses 10-12) Because we have lived on earth for so long, and we are well familiar with all that is on it, we do not feel the significance of its being 'laid' for Gods creatures, and to enable us to function so comfortably. Therefore, we do not feel the great significance of the stability of the earth and how much grace God has bestowed on us by such stability unless a volcano erupts or an earthquake occurs, filling us with fear. Only at such times do we fully appreciate Gods grace in making the earth stable.
Shunga qaramay, odamlar bu haqiqatni har lahzada esda tutishlari kerak. Ular o'zlarini juda xavfsiz his qilayotgan bu sayyora bir kunlik... (aniqroq: bir sayohat yo'lidagi manzildan ortiq emasligini esdan chiqarmasliklari lozim. Shuning uchun Alloh odamlarga va jinnlarga O'zining yaratgani haqidagi ne'matini eslatganda, U aql bovar qilmaydigan darajadagi ulug' bir ne'matni nazarda tutadi.
Yet people should remember this truth at every moment. They should remember that this planet where they feel so secure is no more than to suit. Therefore, when God reminds humans and jinn of His favour of having created them, He is referring to a blessing that is beyond comprehension.
Xudo — barcha ulug'lik Unga xosdir — so'ngra insonlar va jinlarni yaratish uchun ishlatilgan moddalarni bayon qiladi. Bular ham Xudo tomonidan yaratilgan. Inson qurigan, tayoq yoki inson qo'li bilan urilganda tovush beradigan loydan yaratilgan. Oyat yerdan yoki loydan yaratilishning bir bosqichiga ishora qilishi mumkin, yoki shunchaki inson bilan yerning bir xil moddadan tashkil topganiga ishora bo'lishi mumkin.
God - all glory belongs to Him - then states the substances used for creating humans and jinn. These are also created by God. Man is created from clay that has dried and gives a sound when beaten with a stick or the human hand. The verse may refer to a stage in the process of creation from dust or clay, or it may simply be a reference to the fact that man and the earth are made of the same material.
Zamonaviy fan shuni isbotladiki, inson tanasida yer tarkibidagi bir xil elementlar mavjud: uglerod, kislorod, vodorod, fosfor, oltingugurt, azot, kalsiy, kaliy, natriy, xlor, magniy, temir, marganets, mis, yod, ftor, kobalt, rux, kremniy va alyuminiy. Bular changni tashkil etuvchi o'sha elementlardir. Ularning nisbati odamdan odamga qarab farq qiladi.
Modern science has proven that the human body contains the same elements as the earth, including carbon, oxygen, hydrogen, phosphorus, sulphur, nitrogen, calcium, potassium, sodium, chlorine, magnesium, iron, manganese, copper, iodine, fluorine, cobalt, zinc, silicon and aluminium. These are the same elements that form dust. Their proportions differ from one person to another.
Shubhasiz, ular insonda tuproqdan farq qiladi. Lekin ular bir xil unsurlardan iborat.1
Needless to say, they differ in man from dust. Yet they are the same elements.1
Ilmiy jihatdan isbotlangan narsa Qur'on matnining yakuniy tafsiri sifatida qabul qilinmasligi kerak. Qur'on ishora qilayotgan haqiqat ilmiy isbotlangan narsani anglatishi mumkin, yoki umuman boshqa narsani anglatishi mumkin. U insonning tuproqdan, yoki nam yoki quruq loydan yaratilishi ma'nosini tasdiqlaydigan ko'plab jihatlarning boshqasiga ishora qilishi mumkin.
What science has proven should not be taken as the ultimate interpretation of the Quranic text. The fact to which the Qur’an refers may mean what has been scientifically proven, or it may mean something totally different. It may refer to another of the numerous aspects that endorse the meaning of mans creation out of dust, or wet or dry clay.
Biz qat'iy ta'kidlaymizki, Qur'on matnining ma'nosini xato bo'lishi mumkin bo'lgan yoki inson taraqqiyoti bilan o'zgarishi mumkin bo'lgan ilmiy kashfiyot bilan cheklab qo'ymasligimiz kerak. Ba'zi olimlar samimiy niyat bilan Qur'on oyatlari ilmiy kashfiyotlarga, isbotlangan yoki hali kuzatuv ostida bo'lgan kashfiyotlarga bir xil ma'no berishini ta'kidlashga harakat qiladilar. Ular buni Qur'onning mўjizaviy tabiati dalili sifatida keltiradilar. Biz esa aytamizki, Qur'on mўjizadir, uning oyatlari ilmiy kashfiyotlar bilan tasdiqlansa ham, tasdiqlanmasa ham. Qur'on aytgan narsa, fan ma'lum bir paytda aytgan narsadan kengroq qamrovga egadir. Ilmiy kashfiyotlar doimo o'zgartirilishi va almashtirilishi mumkin, ba'zan esa ularning xato ekani isbotlanadi. Albatta, inson va koinot bilan bog'liq mo''jizalarning ba'zi jihatlarini tushuntirar ekan, fandan Qur'on matnlarini tushunishimizni kengaytirish uchun foydalanishimiz mumkin. Biroq, biz biror Qur'on matni faqat ma'lum bir ilmiy kashfiyotga ishora qiladi, demasligimiz kerak. Biz faqat shuni aytishimiz mumkinki, ilmiy kashfiyot Qur'on matni ishora qilgan narsaning bir qismi bo'lishi mumkin.
We stress, most emphatically, that we must not limit the meaning of a Quranic text to a scientific discovery that admits the possibility of error, or the possibility of change with human progress. Some scholars with sincere intentions try to highlight that Quranic statements give identical import to scientific discoveries, proven or still under observation. They cite this as a proof of the miraculous nature of the Qur’an. What we say is that the Qur’an is miraculous, whether its statements are confirmed by scientific discoveries or not. What the Qur’an says is broader in scope than what science says at any one time. Scientific discoveries are always subject to amendment and change, and sometimes they are proven erroneous. We can certainly use science to broaden our understanding of Quranic texts, whenever it explains some aspects of the wonders pertaining to man and the universe. We must not, however, say that a certain Quranic text refers only to a particular scientific discovery. All that we can say is that the scientific discovery may be part of what the Quranic text refers to.
Jinn yaratilishining alanga o‘ti bilan bog‘liqligi haqida: bu insoniy bilim doirasidan tashqarida narsa. Bu haqda yagona manba Qur’ondir, uni yaratganini Yaratgan — Xudo biladi. Bu yerda o‘t marij deb ta’riflangan, ya’ni shamol esadigan joyda alanga kabi yonib harakatlanuvchi degan ma’noni bildiradi. Jinnlarga insonlar bilan birga bu yerda yashash qobiliyati berilgan. Biroq jinnlar qanday yashashini biz bilmaymiz. Shu narsa aniqki, ularga ham Qur’on murojaat qiladi; u ular uchun ham xuddi inson uchun bo‘lgani kabi xabardir. Buni XV jildda, quyidagi oyat muhokama qilinganda tushuntirganmiz: “Sizga Qur’onni tinglash uchun jinnlardan bir guruhni yubordik. Ular uni eshitganlarida bir-birlariga dedilar: ‘Sukut bilan tinglangiz!’ Tilovat tugagach, ular o‘z qavmlarini ogohlantirish uchun qaytdilar.” (46:29) Bu ham shu surada tasdiqlangan.
As for the creation of the jinn from raging flames of fire, this is something beyond human knowledge. The only source on this is the Qur’an, given by God who knows what He has created. The fire is described here as marij, which means lit and moving like flames in a windy place. The jinn have been given the ability to live on this earth, together with man. However, we do not know how the jinn live. What is certain, though, is that they are also addressed by the Qur’an; it is as much a message to them as it is to man. We explained this in Volume XV, when discussing the verse that says: “ We sent to you a group if jinn to listen to the Qur'an. When they heard it, they said to one another, ‘Listen in silence!' When the recitation ended, they returned to their people to warn them. " (46: 29) This is also confirmed in this surah.
Bu xitob jinlar va insonlarga qaratilgan bo‘lib, ularni o‘z asllaridan yaratilganlari uchun Allohning ne'matini eslatadi. Bu asosiy ne'mat bo‘lib, undan barcha boshqa ne'matlar kelib chiqadi. Shu sababli, ularning guvohligini qayd etishni anglatuvchi quyidagi so‘zlar keladi: "Ey jinu inslar, Rabbingizning qaysi ne'matini inkor qilasizlar?" (16-oyat). Albatta, inkor qilishning hech qanday foydasi yo‘q.
The address here is to both jinn and humans, reminding both of God’s blessing in their creation out of their respective origins. This is the central blessing, which brings with it all other blessings. Therefore, it is followed by the comment that signifies putting their testimony on record: “ Which, then, of your Lord's blessings do you both deny?" (Verse 16) Needless to say, denial is pointless.
"U ikki chiqish nuqtasining Egasi va ikki botish nuqtasining Egasidir. Bas, Robbingizning qaysi ne'matini ikkingiz inkor qilasiz?" (17-18-oyatlar) Bu ishora bizning qalbimizni, qayerga yo'nalsak yoki qayerga borsak, keng ufqning qaysi tomoniga qarasak ham, Alloh taolo hozir ekanligini chuqur his qilishga to'ldiradi. Biror narsa chiqadigan yoki botadigan har bir joyda Olamlarning Robbi bor, Hammani o'z nuri va hidoyati bilan qamrab oluvchi Hukmdor bor. Ikki chiqish va ikki botish nuqtasi quyosh va oyning chiqishi va botishiga ishora bo'lishi mumkin, chunki ikkalasi ham surada Alloh taoloning ne'matlari qatorida zikr etilgan. Oyatni yoz va qish fasllaridagi quyosh chiqish va botish nuqtalarining ikki xil o'rni haqidagi ishora sifatida ham tushunish mumkin.
“He is the Lord of the two risings and the Lord of the two settings. Which, then, of your Lord's blessings do you both deny?" (Verses 17-18) This reference fills our hearts with great feelings of God’s presence, wherever we turn or move, and wherever we look on the wide horizon. Wherever something rises or sets, there is God, the Lord of all, the Sovereign who extends His light and guidance to all. The two risings and two settings may refer to the rising and setting of the sun and the moon, considering that both have already been mentioned in the surah as part of God’s blessings. The verse may also be understood as a reference to the two different positions of sunrise and sunset in summer and winter respectively.
Shunday bo'lsa ham, ushbu havolaning mohiyati ko'proq e'tiborga loyiqdir. U Xudoning qudrati yulduzlarni, sayyoralarni va koinotdagi barcha narsalarni boshqarishiga ishora qiladi. Uning Rububiyati ufqda yanada aniqroq namoyon bo'ladi. Koinotdagi hodisalarni mulohaza qilib, yulduzlarning chiqishi va botishiga nazar tashlaganimizda, qalblarimiz, aql-zakovatimiz va ruhimiz yanada katta xotirjamlik bilan to'ladi.
Be that as it may, the import of this reference is more worthy of attention. It points to the fact that God’s hand controls stars, planets and everything else in the universe. His Lordship is seen more clearly on the horizon. When we contemplate universal phenomena and look at the stars rising and setting, our hearts, minds and souls are filled with greater reassurance.
Ikki chiqish va ikki botish joyining Parvardigori Allohning bo'lishi Uning ne'matlaridan birini aks ettiradi. Shu sababli, ushbu surada tanish bo'lgan so'z qayta takrorlanadi.
Gods Lordship of the two risings and the two settings reflects some of His blessings. Hence, the comment familiar in this surah is repeated:
“Endi, Parvardigoringizning qaysi ne'matlarini ikkovingiz yolg'on deb bilasizlar?” (18-oyat) Ikki chiqish va ikki botish nafaqat Xudoga ishora qiluvchi belgilardir, balki insonlar va jinlarga ato etilgan ne'matlarning bir qismidir. Ular yer yuzidagi barcha jonzotlarga ko'p yaxshilik keltiradi. Quyoshning chiqishi bilan hayot boshlanishini ko'ramiz. Albatta, unga quyoshning botishi ham zarur. Ulardan biri yoki ikkalasi ham nosoz bo'lib qolsa, hayotning o'zi buziladi.
“Which, then, of your Lord's blessings do you both deny?” (Verse 18) The two risings and settings are not only signs pointing to God, but are also part of His blessings granted to humans and jinn. They bring much good to all inhabitants of the earth. We see how life begins with the sun rising. It certainly also needs the sunset. Should either one of them, or both, suffer some dysfunction, life itself would be disrupted.