Payg'ambarga (ﷺ) ularga savol berish buyurilgan: ularning o'zlarini yaratilishi qiyinroqmi yoki osmonlar, yer va koinotdagi barcha mavjudotni yaratishmi? Agar ular insonni yaratilishi osonroq ekanligiga rozi bo'lsalar, unda nega qayta tirilishga ishonmaydilar, uni masxara bilan qarshi oladilar va uni imkonsiz deb hisoblaydilar, holbuki u koinotni yaratish bilan solishtirganda hech narsa emas?
The Prophet is then instructed to question them about whether they considered their own creation to be more difficult or the creation of the heavens, earth and all creation in the universe? If they agree that man’s creation is less difficult, why should they then disbelieve in resurrection, meeting it with derision and considering it impossible, when it is nothing compared to creating the universe?
Ularga (kofirlarga) savol bering: ularni yaratish qiyinroqmi yoki Biz yaratgan boshqa narsalarnimi? Biz ularni yopishqoq loydan yaratganmiz. Siz hayratlansangiz, ular masxara qiladilar; ularga haqiqat eslatilganda, e'tibor bermaydilar; va bir belgini ko'rsalar, kulgiga olishadi va: «Bu faqat ochiq sehrdir», deydilar. «Nahotki biz o'lib, tuproq va suyakka aylanganimizdan keyin qayta tiriltirilsak? Ehtimol, ota-bobolarimiz ham?»
Now ask those [unbelievers]: Are they more difficult to create, or the other beings We have created? Them have We created out of a sticky clay. Whereas you marvel, they scoff and when they are reminded of the truth, they pay no heed; and when they see a sign, they resort to ridicule; and say: ‘This is nothing but plain sorcery. What! After we have died and become mere dust and bones, shall we be raised back to life? And perhaps our forefathers?’ (Verses 11-17)
Boshqa yaratilgan mavjudotlar ham bu jihatdan farishtalarni, osmonlarni, yerni va ular orasidagi barcha narsalarni, jinnlarni, yulduzlarni, sayyoralarni va teshib o‘tuvchi alangalarni o‘z ichiga oladi. Ular bularning barchasi Alloh tomonidan yaratilganini tan olishadi. Biroq bu savolga javob kutilmaydi. Bu shunchaki hayratlanishni uyg‘otish uchun qo‘llanilgan balog‘at usuli bo‘lib, ular o‘zlari atrofidagi narsalarni anglamasliklariga hayron qoldirishga qaratilgan. U ularning narsalarga qarash tarzini masxara qiladi. Savolga javob bermasdan, sura ularni birinchi navbatda qaysi moddadan yaratilganini ko‘rsatadi: bu yopishqoq, yumshoq loydir, u esa Alloh yaratgan mavjudotlardan biri bo‘lgan yerdan olingan materialdan iborat: "Biz ularni yopishqoq loydan yaratganmiz." (11-oyat) Demak, ularni yaratish ular o‘ylaganchalik qiyin emasligi aniq ko‘rinib turibdi. Shu sababli, ularning Allohning belgilari va Uning ularni qayta tiriltirish va’dasini masxara qilishlari absurddan boshqa narsa emas.
The other created beings in this respect include the angels, heavens, the earth and all between them, the jinn, stars, planets and piercing flames. They acknowledge that these are created by God. No answer, however, is expected to the question. This is simply a rhetorical device inviting amazement at their lack of understanding of what is around them. It derides the way they look at things. Leaving the question unanswered, the sūrah shows them the substance from which they were created in the first place: it is soft, sticky clay made of material from this earth, which is itself one of God’s creatures: “Them have We created out of a sticky clay.” (Verse 11) It is abundantly clear then that they are not the more difficult to create. Hence, their making fun of God’s signs and His promise to bring them back to life is nothing less than absurd.
Ularning bunday munosabati Payg‘ambarni hayratga soladi: «Sen hayron qolasan, ular esa masxara qiladilar; ularga eslatma berilganda, ular e’tibor bermaydilar; mo‘‘jiza ko‘rsalar, ustidan kulishadi». (12–14-oyatlar)
Payg‘ambar ﷺ ularga hayron bo‘lishi to‘g‘ri. Muhammad ﷺ kabi Xudoni butun aql-idroki bilan tanigan, koinotdagi unga ishora qiluvchi ko‘plab belgilarni to‘liq aniqlik bilan ko‘rgan mo‘min kishi odamlarning ularga nisbatan befarq qolishiga hayron bo‘lib, ajablanishi tabiiy. Qisqacha aytganda, ular qanday qilib bunday munosabatda bo‘lishlari mumkin?
Their attitude makes the Prophet wonder: “Whereas you marvel, they scoff and when they are reminded of the truth, they pay no heed; and when they see a sign, they resort to ridicule.” (Verses 12-14) It is only right that the Prophet should wonder at them. A believer who recognizes God with all his faculties as Muĥammad (peace be upon him) did, and who sees in full clarity the numerous signs in the universe pointing to Him, is bound to wonder and marvel at how people can remain oblivious to them. In short, how can they adopt such an attitude?
Payg'ambar ﷺ ularga hayrat bilan qarab turganlarida, ular Al-Soffot (Saflar bo'ylab tizilganlar) surasini masxara qilishda davom etdilar. | KO'RIB CHIQASIZMI?
As the Prophet looked at them with amazement, they continued ridiculing the Al-Şāffāt (Ranged in Ranks) | WILL Y OU HAVE A LOOK ?
U bularga haqiqatni bayon qildi, Xudoning yagonaligi va ularning o‘zlari qayta tirilishi haqida so‘zlab.
truth he presented to them, speaking of God’s oneness and their own resurrection.
Ular ko‘rishsiz bo‘lib qolishni afzal ko‘rdilar, qalblari muhrlangan edi. Shu sababli ular Allohning vahiylari va belgilarini masxara qildilar, ularga bu narsalarni keltirgan Payg‘ambardan hayron bo‘ldilar va buni yana masxara qilish uchun asos qilib oldilar. Buning bir qismi ularning Qur’on haqidagi so‘zlari edi: “Bu faqat ochiq sehrdir. Nahotki, biz o‘lib, tuproq va suyakka aylangach, yana tirilтириlsak? Balki bizning ota-bobolarimiz ham?” (15-17-oyatlar)
They preferred to remain blind, with their hearts sealed. Hence they scoffed at God’s revelations and signs, wondered at the Prophet who presented these to them and made that the material for further ridicule. Part of this was how they described the Qur’ān: “This is nothing but plain sorcery. What! After we have died and become mere dust and bones, shall we be raised back to life? And perhaps our forefathers?” (Verses 15-17)
Ular o‘zlarini Allohning qudrati va qodirligini eslatadigan atrofdagi barcha narsalardan bexabar qoldirishgan, o‘zlari va ota-bobolari o‘lib, halok bo‘lganlaridan keyin Uning ularni qayta tiriltirmasligini da’vo qilishadi. Holbuki, agar koinotga, ya’ni Xudo yaratgan narsalarga nazar solsalar, bunday qayta tiriltirish ajablanarli emas.
They are oblivious to everything around them that reminds them of God’s power and ability, claiming that He would not return them to life after they and their forefathers had died and perished. Yet such return is nothing to marvel at, if we would only look at the universe around us and see what God has created.
Ular tinch va xotirjamlik bilan o‘ylab ko‘rishni istamagani uchun, ular o‘zlarining bezovta holatini oxiratda ko‘radigan darajada qattiq silkitiladi: “Ayt:
Since they would not reflect quietly and calmly on what they saw, they are strongly jolted such that they see their own agitated state in the life to come: “Say:
"Ha, albatta! Siz esa xor-zor bo'lasiz." (18-oyat) Ha, albatta, siz ham, ota-bobolaringiz ham tirilasiz va butunlay xor-zor bo'lasiz, hech qanday qarshilik ko'rsata olmaysiz. Bu faqat Alloh taolo ularning tirilishini qat'iy tasdiqlagani emas, balki Uni qanday amalga oshirishini ham ko'rsatayotganidir. Bu tirilishni turli shakllarda tasvirlovchi uzun sahna orqali beriladi: u jonli tasvirlar va ketma-ket harakatlarni o'z ichiga oladi. Butun hikoya avval hikoya uslubida boshlanadi, keyin muloqot shakliga o'tadi, ular orasida esa voqealar va harakatlar ko'rsatiladi hamda ularga berilgan izohlar eshitiladi. Shu tariqa, butun sahna jonlanib ketadi.
Yes, indeed! And you shall be utterly humbled.” (Verse 18) Yes, indeed, you and your forefathers will be resurrected and utterly humiliated, unable to put up any opposition. It is not merely that God emphatically confirms their resurrection, but He shows them how it is done. This is depicted in a long scene describing resurrection in different ways, presenting lively images and successive movements. The whole account employs the narrative style first, then changes to dialogue, and in between they see events and actions and hear comments on these. Thus, the whole scene comes alive.
"Bir marta qattiq qichqiriq bo'ladi, va ular barchasi ko'ra boshlaydilar." (19-oyat) Bu butunlay bir lahzalik ish bo'lib, bir marta qichqirishdan ko'p vaqt olmaydi. Arab tilida uni zajrah deb atashadi, bu esa uning juda kuchli ekanini va yuqori manbadan kelishini bildiradi. Bu yagona qichqiriq bo'lib, "ular barchasi ko'ra boshlaydilar" - tayyorgarliksiz, birdaniga.
“There will be just one single cry, and they will all begin to see.” (Verse 19) It is all just a glimpse, taking no more than a single cry, which is described in Arabic as zajrah, to indicate that it is exceedingly strong and coming from a superior source. This single cry is made “and they will all begin to see,” suddenly, without any preparation.
Qattiq hayratga tushib, ular faryod chekadilar: “Voy bizning holimizga! Bu Hisob kuni-ku!” (20-oyat). Shu dahshat ichida kutilmaganda bir ovoz ularga aniq qilib aytadi: bularning barchasi ularning o‘z qo‘llari bilan qilgan ishlaridir: “Mana, bu — siz yolg‘on deb atab kelgan Hukm kunidir” (21-oyat). Bu yerda sura bayon uslubidan to‘g‘ridan-to‘g‘ri murojaat uslubiga o‘tganini ko‘ramiz: bunday kunning hech qachon kelmasligini, barcha insonlar tiriltirilib, taqdirlari hal qilinishini inkor etib kelgan kishilarga qaratilgan murojaatga.
Surprised so violently, they cry out: “Woe betide us! This is the Day of Judgement!” (Verse 20) In the midst of their shock, a voice will unexpectedly make it clear that whatever happens to them is through their own making: “This is indeed the Day of Decision which you used to call a lie” (Verse 21) Here we see how the sūrah changes its style from the narrative to directly address those who used to deny that there would ever be such a day when all mankind would be resurrected and their fate determined.
Bir qarorli hukm bilan, ularni bajarishga mas'ul bo'lganlarga buyruqlar berilishidan oldin, faqat bir jumla kifoya: «Zolimlik qilganlarni, ularning o'xshashlarini va Allohdan o'zgasiga sig'inib kelgan barcha narsalarini to'plang, hammasini do'zax yo'liga boshlang, lekin ularni biroz to'xtatib turing, chunki ular so'roqqa tortiladilar». (22-24-oyatlar)
Demak, zolimlar va ularning o'xshashlari to'planishi kerak. Buyruq aniq va qat'iy bo'lsa-da, «ularni do'zax yo'liga boshlang» degan iborada katta kinoya ham bor. Bu, albatta, g'alati turdagi hidoyat bo'lib, adashishdan ham yomonroqdir. Shunga qaramay, bu ularning ilohiy hidoyat yo'lidan adashganiga mukammal javobdir. Ular bu dunyoda to'g'ri yo'lga hidoyat topishdan foyda ko'rmaganlari uchun, oxiratda ularga hidoyat beriladi, ammo bu safar do'zax yo'liga.
It takes only one decisive sentence of blame before the orders are issued to those whose task it is to carry them out: “Gather together all those who were bent on wrongdoing, their ilk, and all that they used to worship instead of God, and guide them all to the path of hell, but halt them a while, for they shall be asked.” (Verses 22-24) So the wrongdoers and their like are to be gathered together. Although the order is clear and decisive, it also carries much sarcasm in the expression, ‘guide them all to the path of hell.’ This is certainly a strange type of guidance, worse than going astray. Yet it is the perfect retort to their straying from the path of divine guidance. Since they did not benefit in this present world from guidance to the straight path, guidance will be given to them in the life to come, but this time to the path of hell.
Shunday hidoyat berilganidan so'ng, ularning so'roq uchun to'xtatilganini ko'ramiz. Bu yerda ham murojaat ularni ayblash ohangida davom etadi, garchi u oddiy va beozor savol shaklida bo'lsa-da: “Nega bir-biringizga yordam bermaysizlar?” (25-oyat). Nega bir-biringizni qo'llab-quvvatlamaysizlar, hammangiz shu yerdasiz va har qanday yordamga muhtojsiz? Shuningdek, sizlar sig'inib kelgan ilohlaringiz ham shu yerda, ular bilan birgasiz. Aytmasa ham bo'ladi, ulardan hech biri javob berishga jur'at etmaydi.
Shu rhetorik savollardan so'ng ularning ahvolini tasvirlovchi izoh keladi: “Albatta, o'sha kuni ular to'liq bo'ysunuvchi bo'ladilar” (26-oyat). Ham sig'inuvchilar, ham sig'iniladiganlar Alloh taologa to'liq bo'ysunish holatida bo'ladilar.
Having been given such guidance, we then see them halted for questioning. Again the address turns to them with blame, even though it is delivered through a simple and innocent question: “How is it that you do not help one another?” (Verse 25) Why do you not support one another when you are all here and in need of any help you can get? You also have here with you the deities you used to worship. Needless to say, none of them ventures an answer.’ What follows this rhetorical questioning is a comment describing their condition: “Indeed, on that day they will be in complete submission.” (Verse 26) Both the worshippers and the worshipped are in a state of complete submission to God.
U bir-birlariga ayblab murojaat qilishadi. Ulardan ba'zilari aytadi:
Once more, the sūrah picks up the narrative style, portraying them as they argue with one another: “They will turn upon one another accusingly. Some [of them] will say:
“Siz bizga o‘ngdan yaqinlashib, [pichirlab] gapirardingiz!” (27-28-oyatlar). Bu pichirlash, o‘ngdan kelish holatining odatdagi tasviridir. Shunday qilib, ular pichirlovchilarni ayblaydi, ular hozirgi azob-uqubatlari uchun javobgar ekanini aytadi. Ayblanganlar esa darhol javobgarlikni rad etib, uni to‘g‘ridan-to‘g‘ri ayblovchilarning zimmasiga yuklaydi: “Boshqalar javob beradi: Yo‘q! Aslida o‘zingiz iymon keltirmas edingiz.” (29-oyat). Bizning pichirlashimiz sizni imondan kufrga olib bormagan.
You used to [whisper to us] approaching us from the right!” (Verses 27-28) This describes the normal condition of whispering, coming from the right. Thus, they blame the whisperers, saying they are responsible for their present ordeal. Those accused will immediately deny responsibility, putting it squarely on their accusers: “The others will reply: No! It was you who would not believe.” (Verse 29) It was not our whisper that took you from faith into disbelief.
Biz sizni yo'ldan ozdirdik, chunki o'zimiz ham adashgan edik, deb pichirlab gapirganimiz uchun ular ham to'g'ri yo'lga kira olmadilar. Albatta, "Bizning sizlar ustingizdan hech qanday hokimiyatimiz yo'q edi", {Bizning sizlar ustingizda hech qanday hokimligimiz yo'q edi} (30-oyat), ya'ni biz sizlarga o'z fikrlarimizni majburlab, xohishingizga qarshi bizga ergashtira olmas edik. "Lekin siz haddan oshgan qavm edingiz", {ammo siz o'zingiz haddan oshgan qavm edingiz} (30-oyat), ya'ni siz hech qanday chegaraga bo'ysunmas edingiz. "Endi Parvardigorimizning so'zi biz ustimizda haq bo'ldi va biz (azobni) totishimiz lozim", {Endi Robbimizning so'zi bizning ustimizda haq bo'ldi, biz (azobni) totuvchilarmiz} (31-oyat). Sizu biz ogohlantirishlarga quloq solmagani uchun Xudoning azobiga loyiq bo'lishda bir xil ahvolda turibmiz. Siz xato yo'lga moyilligingiz tufayli bizga qo'shildingiz. Biz sizga hech narsa qilmadik, aksincha siz bizga adashganimizda ergashdingiz: "Agar biz sizni yo'ldan ozdirgan bo'lsak, o'zimiz ham adashgan edik", {Biz sizni adashtirgan bo'lsak, o'zimiz ham adashgan edik} (32-oyat).
You were not following guidance and we led you astray by whispering. Indeed, “We had no power over you.” (Verse 30) We could not impose our views on you, forcing you to follow us against your will: “but you were willing to exceed all limits.” (Verse 30) You would not abide by any limit. “Now our Lord’s word has come true against us, and we are bound to taste [the punishment].” (Verse 31) Both you and us are in the same position, deserving of God’s punishment for not heeding the warnings. You joined us because of your propensity to follow error. We did nothing to you, instead you followed us in our error: “If we led you astray, we ourselves were astray.” (Verse 32)
Shu paytda, yana bir gap aytiladi, lekin bu safar u hammaning oldida e'lon qilingan gapga o'xshaydi, uning asoslarini ochiq ko'rsatadi va ular bu dunyoda nima qilganlarini, ularning keyingi dunyodagi hukmini nima uchun olganlarini oydinlashtiradi: «O'sha kuni ular barchasi umumiy azobda sherik bo'ladilar. Biz jinoyatkor kishilarning hammasiga shunday muomala qilamiz. Ularga: "Xudodan o'zga iloh yo'q", deyilganda, ular kibrga berilib yuz o'girardilar va: "Biz devona shoir uchun ma'budlarimizni tarkmi qilaylikmi?" derdilar» (33–36-oyatlar). Yana bir gap bunday dahshatli so'zlarni aytadiganlarni ochiq qoralaydi: «Albatta, u haqiqatni olib keldi va oldingi elchilarni tasdiqladi. Siz, albatta, og'ir azobni totasiz, faqat qilgan ishlaringiz uchun jazolanasiz. Ammo Xudoning haqiqiy bandalari bunday emas» (37–40-oyatlar).
At this point, another comment is made, but this time it sounds like a sentence announced before all, making its grounds clear and revealing what they did in this world to bring about their condemnation in the next: “On that day, they all will share in the common suffering. Thus shall We deal with all the guilty ones. Whenever they were told, there is no deity other than God,’ they would turn away in arrogance, and would say: Are we to forsake our deities for the sake of a mad poet?” (Verses 33-36) A further comment carries clear censure of those who say such monstrous words: “For certain, he has brought the truth, and confirmed the earlier messengers. You will indeed taste grievous suffering, being requited only for what you used to do. Not so God’s true servants.” (Verses 37-40)
Chunki bu yerda Allohning haqiqiy bandalari eslatilar ekan, ularning azob chekmasliklari aniq qilib ko'rsatiladi, shuningdek ularning Qiyomat kuni ahvoli ham bayon etiladi. Bu safar ham hikoya uslubida bo'lib, ular to'liq bahramand bo'ladigan xursandchilik va baxtni tasvirlaydi hamda ikkinchi tomonning chekadigan azobi bilan qiyoslaydi:
Since God’s true servants are mentioned here, making it clear that they will not suffer, their condition on the Day of Judgement is also shown. Once more this comes in narrative style, describing the happiness and bliss they will enjoy to the full and contrasting it with the suffering the other party endures:
Ularning rizqi belgilab qo'yilgan bo'ladi — mevalar; ular ne'mat bog'larida izzat-ikrom ko'rib, bir-birlariga qarab, taxtlarda yonma-yon o'tirurlar. Ular orasida oqar buloqdan to'ldirilgan qadah aylantirilur — musaffo, ichuvchilarga lazzatli, unda bosh og'rig'i ham, mastlik ham yo'q. Ular bilan ko'zlarini past tutgan, go'zal ko'zli hur-ayollar bo'lur — go'yo yashirin tuxumlardek.
Theirs shall be a predetermined sustenance: fruits; and they will be honoured in gardens of bliss, seated on soft couches, facing one another. A cup will be passed round among them with a drink from a flowing spring: clear, delicious to those who drink it, causing no headiness or intoxication. With them will be mates of modest gaze, most beautiful of eye, as if they were hidden eggs. (Verses 41-49)
Bu eng sof va mukammal baxtdir, u jismoniy ham, ruhiy ham barcha yoqimli narsalarni o‘zida jamlaydi. Har kim undan o‘zi istagan baxtni topadi. Avvalo, bu baxtdan bahramand bo‘ladiganlar Xudoning haqiqiy bandalaridir, bu ta’rif ularning yuksak qadrga ega ekanligini bildiradi. Ular yuqoridagilar orasida ham “izzatlangan”dirlar, bu esa eng oliy izzatdir. Ularda “meva”lar bor va ular bir-birlariga yuzlanib “yumshoq sofalar ustida” o‘tiradilar. Ular biror narsa uchun hech qanday harakat qilishlariga hojat qolmasligi uchun xizmat qilinadi.
Ularning ichadigan narsalari ham batafsil tasvirlangan: “Ular orasida oqar bulog‘dan to‘ldirilgan jom aylantiriladi: u toza, ichganlarga mazali, boshni aylantirmaydi va mast qilmaydi.” (45–47-oyatlar) Bu har qanday ichimlikdagi eng yaxshi sifatlardir: u zavq beradi, salbiy oqibatlarsiz. Shunday ekan, ular uning tugab qolishidan qo‘rqmaydilar va u ularga hech qanday noxush ta’sir ko‘rsatmaydi. Ularda shunday hamrohlar bor, ularning tavsifi quyidagicha: “Ularning yonida ko‘zlarini tiyuvchi, katta-katta go‘zal ko‘zli (ayollar) bor.” (48-oyat) Ularning ibosi shuki, juda go‘zal bo‘lishlariga qaramay, ular o‘z hamrohlaridan boshqa hech kimga qaramaydilar. Ular pok va nafis bo‘lib, “go‘yo yashirin tuxumdek”dirlar, hech kim tomonidan tegilmagan.
This is happiness pure and perfect, combining all that is enjoyable, physically and spiritually. Everyone finds in it whatever they want of happiness. To start with, the people enjoying this happiness are God’s true servants, a description that signifies they are held in high regard. They are also ‘honoured’ among those on high, and this is the highest honour. They have ‘fruit’ and they sit ‘on soft couches facing one another.’ They will be served so that they need not exert any effort for anything. What they drink is also described in detail: “A cup will be passed round among them with a drink from a flowing spring: clear, delicious to those who drink it, causing no headiness or intoxication.” (Verses 45-47) These are the best qualities in any drink, giving the pleasure without negative consequences. Thus they do not fear that it will he used up, and it gives them no unpleasant side effects. They have companions who are described as follows: “With them will be mates of modest gaze, most beautiful of eye.” (Verse 48) Their modesty means that they do not look up to anyone other than their mates, despite being very pretty. They are chaste and gentle, “as if they were hidden eggs,” untouched by anyone.
Hikoya davom etar ekan, biz Allohning bu haqiqiy bandalarini xushmuomala suhbatda, o‘tgan hayotlarini eslab va hozir bahra olayotgan narsalariga qarab turganini ko‘ramiz. Bu manzara ularning azob chekayotgan joylaridagi boshqalarning tortishuvli bahslariga qarama-qarshidir. Shunda mo‘minlardan biri birodarlariga birinchi hayotidan eslagan bir voqeasini hikoya qiladi: “Ulardan biri aytadi: Yerda menda bir yaqin do‘stim bor edi, u menga: "Haqiqatan ham biz o‘lib, faqat tuproq va suyaklarga aylanganimizdan keyin hisob-kitob uchun tiriltirilishimizga ishonasanmi?" deb so‘rardi” (51-53-oyatlar). Uning do‘sti Qiyomat kuniga ishonmas edi va u hayron bo‘lib, o‘lgandan keyin qayta tirilishga haqiqatan ishonishini so‘ragan edi. Do‘sti haqida gapirar ekan, bu mo‘min uning taqdiri nima bo‘lganini bilishni istaydi. U do‘stini qidiradi va birodarlarini ham qarashga chaqiradi: “U yana aytadi: ‘Pastga qarashni istaysizmi?’ Keyin qaraydi va uni o‘tning o‘rtasida ko‘radi” (54-55-oyatlar).
As the story unfolds we see these true servants of God engaged in pleasant conversation, recalling things from their past lives and looking at what they now enjoy. This image contrasts with the contentious arguments the others have in their place of suffering. One of the believers then relates to his brethren something that he recalls from his first life: “One of them will say: I had a close companion on earth who used to ask me: Do you really believe that after we have died and become mere dust and bones we shall he brought for judgement?” (Verses 51-53) His friend did not believe in the Day of Judgement, and he asked him in amazement whether he truly believed in resurrection after death. As he is speaking about his friend, this believer wishes to know what happened to him. He looks for him and calls on his brothers to look as well: “He adds: ‘Would you like to look down?’ Then he looks and sees him in the midst of the fire,” (Verses 54-55)
U azob ichida ko'rib, unga yuzlanadi va aytadi: Sen meni adashtirib, ichimga shivirlagan gaplaring bilan halok qilishing mumkin edi. Faqat Allohning inoyati tufaylidirki, men senga quloq solmadim: {U shunda aytadi: Allohga qasamki, sen meni deyarli halokatga yetaklab qo'yaying edi! Agar Allohning marhamati bo'lmaganida, men ham o'sha yerga keltirilgan bo'lardim.} (56-57-oyatlar) Men ham xuddi shu ahvolga tushib, sen hozir turgan joyga galalar bilan birga haydalib borishim mumkin edi.
When he sees him in his suffering, he turns to him and says: You could have led me astray and ruined me by what you whispered in my ear. It was only through God’s favour that I did not listen to you: “He will then say: By God! You almost brought me to ruin! But for the grace of God I should have also been brought there.” (Verses 56-57) I could have ended up in the same position and been driven with the herd to the same position you now are in.
U ўз дўстига юз берган воқеани билгани сабабли, у ўзи ва бошқа мўминлар баҳраманд бўлаётган улкан неъматни янада чуқурроқ ҳис қилади. Шу боис у бу неъматни тасдиқлашни ва у давом этишига ишонч ҳосил қилишни истайди: «Наҳотки, биз биринчи ўлимимиздан бошқа ўлим йўқ бўлсаву азобланмасмиз? Албатта, бу улкан зафардир». (58-60-оятлар)
His awareness of what happened to his friend makes him feel more acutely the great blessing he and his fellow believers are experiencing. Therefore, he wants to assert it and be reassured that it will last: “But then is it truly so, that we are not to die except for our first death, and that we are not to suffer? This is indeed the supreme triumph.” (Verses 58-60)
Qisqa sharh shu yerda beriladi, u qalblarni shunday maqsadga erishish uchun astoydil mehnat qilish zarurligiga ogohlantiradi. "Har bir kishi bu maqsadga erishishga intilishi kerak." (61-oyat) Bu maqsad o'lim bilan tugamaydigan va azob bilan to'xtatib bo'lmaydigan sof va abadiy baxtdir. Bu shunday maqsadki, unga erishish uchun qattiq mehnat qilish arziydi. Unga nisbatan odamlar intilayotgan boshqa maqsadlar esa arzimas bo'lib ko'rinadi.
A short comment is made here, alerting hearts to the need to work hard in order to achieve such a goal. “Everyone should strive to attain this goal.” (Verse 61) The goal is a pure and everlasting happiness that cannot be ended by death or prevented by torture. It is the type of goal that deserves hard effort. Compared to this, other goals people strive for seem worthless.
Ushbu abadiy, sof baxtning va kofirlarni kutayotgan boshqa taqdir o‘rtasidagi katta farqni yaqqol ko‘rsatish uchun, sura ular hisobdan o‘tkazilgandan keyin ularni nima kutayotganini bayon qiladi:
In order to highlight the great gulf between this everlasting, pure happiness and the other destiny awaiting the unbelievers, the sūrah explains what awaits the latter after they have been held to account:
Bu yaxshiroq mehmondorlikmi yoki Zaqqūm daraxtimi? Biz uni zolimlar uchun sinov qilib qo‘ydik. U do‘zaxning yonayotgan olovi qalbida o‘sadigan daraxtdir. Uning mevasi shaytonlarning boshlariga o‘xshaydi. Albatta, ular undan yeydilar va qorinlarini to‘ldiradilar. Keyin ularga ustiga qaynoq, iflos suv ichishga beriladi. Keyin yana, ularning oxirgi manzili do‘zaxdir. (62-68-oyatlar)
Is this the better welcome, or the Zaqqūm tree? We have made it a test for the wrongdoers. It is a tree that grows in the very heart of the blazing fire of hell. Its fruit is like devils’ heads. They will indeed eat of it, filling their bellies. Then on top of it, they will be given polluted scalding water to drink. Then again, their ultimate goal is hell. (Verses 62-68)
Шу ўринда улардан сўралмоқда: поклик ва абадий ҳузур-роҳатдаги мақом ва жой афзалми ёки Заққум дарахти? Бу дарахт нима эканини эса сўраш шарт эмас. Жавоб содда: «У дўзахнинг жизғанак оловининг ўртасида ўсадиган дарахтдир. Унинг меваси шайтонлар бошларидек». (64–65-оятлар) Шайтонлар бошлари қандай кўринишда эканини одамлар билмайди, албатта. Шунга қарамай, бу жуда қўрқинчли тасвирдир. Фақат шу бошларни тасаввур қилишнинг ўзи кишини даҳшатга солади. Унда, улар ўз қоринларини тўлдирадиган овқат бўлиб қолаётган бу бошларни қандай қабул қилар эдилар?
Rhetorically they are asked whether the pure endless bliss is a better position and place or the Zaqqūm tree. What is this tree, then? The answer is simple: “It is a tree that grows in the very heart of the blazing fire of hell. Its fruit is like devils’ heads.” (Verses 64-65) Needless to say, people do not know how devils’ heads look. Nevertheless, it is a frightening image. It is sufficient only to think of these heads to be scared. How, then, would they countenance the prospect of these very heads becoming the food with which they fill their bellies?
Alloh bu daraxtni zolimlar uchun sinov qilib qo'ydi. Ular uning nomini eshitgach, masxara qilib: "Olovda qanday qilib daraxt yonmasdan o'sishi mumkin?" deyishdi. Ulardan biri, Abu Jahl, kinoya bilan dedi: "Quraysh xalqi! Muhammad ﷺ sizlarni qo'rqitish uchun tilga olayotgan Zaqqum daraxti nima ekanini bilasizmi? U Madinaning xurmosi bo'lib, sariyog' bilan pishirilgan. Agar uni qo'lga kiritsak, ikkilanmasdan yutib yuboramiz."
Haqiqatda esa Zaqqum daraxti ular tanish bo'lgan taomdan boshqa narsa edi: "Albatta, ular undan yeydilar va qorinlarini to'ldiradilar." ({Shu oyatda Zaqqum daraxti haqida so'z boradi.} 66-oyat) U ularning tomoqlarini tirnab, qorinlarini kuydirganda — u olovda o'sgani uchun o'zi ham o'sha moddadan bo'ladi — ular kuyishni to'xtatish uchun sovuq ichimlik izlaydilar. Biroq ular faqat iflos, qaynoq suv ichadilar: "So'ngra ustiga ularga iflos, qaynoq suv ichirilur." (67-oyat)
God made this tree a test for the wrongdoers. When they heard its name, they made fun of it, saying: ‘How could a tree grow in hell without being burnt?’ One of them, Abū Jahl, said in sarcasm: “People of the Quraysh! Do you know what the Zaqqūm tree is that Muĥammad holds up to scare you with? It is the dates of Madinah cooked with butter. Should we get it, we will swallow it without hesitation.” The fact is, however, that the Zaqqūm tree was something different from the food they knew: “They will indeed eat of it, filling their bellies.” (Verse 66) When it stings their throats and burns their bellies — as it grows in the fire it is of the same substance — they will look for a cool drink to stop the burning. However, they will only drink contaminated, boiling water: “Then on top of it, they will be given polluted, scalding water to drink.” (Verse 67)
Shundan so'ng, ular dasturxondan turib, doimiy turar joyiga qaytadilar, bu esa mehmondo'st emas: "Keyin esa, ularning oxirgi maqsadi do'zaxdir." (68-oyat)
After this meal, they leave the table to return to their permanent abode, which is far from welcoming: “Then again, their ultimate goal is hell.” (Verse 68)