Sura shu'ning davomida Ibrohim qissasidan ikkita asosiy voqea bayon etiladi. Birinchisi: Ibrohim qavmi orasida imonga da'vat qilib, ularning butlarini sindirgani, so'ngra ular uni o'ldirmoqchi bo'lganlari va Alloh uni qutqargani haqida. Bu voqea boshqa suralarda ham zikr qilingan. Ikkinchi voqea esa faqat shu yerda keltirilgan: u Ibrohimning tushi, uning qurbonligi va Alloh o'g'lini qanday ozod qilgani haqida. Bu qissa batafsil bayon qilinadi, bosqichlari va munosabatlari hayratlanarli darajada nafis va ta'sirli uslubda tasvirlanadi. U Xudoga itoat, qurbonlik va o'zini Unga topshirishning eng oliy namunasini ko'rsatadi.
The sūrah then depicts two of the main episodes from Abraham’s story. The first shows him advocating faith among his people and destroying their idols, followed by their attempt to kill him and God saving him. This episode is also described in other sūrahs. The second episode however, is only mentioned here. It speaks of Abraham’s dream, his sacrifice and how God released his son. This story is given in detail, speaking of stages and attitudes in a remarkably fine and effective style. It shows the most sublime example of obedience to God, sacrifice and self surrender:
Uning yo'lida yurganlar orasida Ibrohim ham bor edi. U sog'lom qalb bilan Rabbisiga yuzlandi. U otasiga va qavmiga dedi: "Siz nimaga sig'inayapsiz? Xudo o'rniga soxta ilohlarni tanlaysizmi? Unday bo'lsa, olamlarning Rabbi haqida nima deb o'ylaysiz?" (83-87-oyatlar)
Among those who followed his way was Abraham. He turned to his Lord with a sound heart. He said to his father and his people: What is this that you worship? Do you choose false deities instead of God? What, then, do you think of the Lord of all the worlds? (Verses 83-87)
Shunday qilib hikoya Nuh alayhissalomdan Ibrohim alayhissalomga o'tadi va ular iymon va uni targ'ib qilishda bir-biriga bog'liq ekanligini ochiq ko'rsatadi. Shu tariqa Ibrohim ular orasida uzoq vaqt o'tganiga qaramay, Nuh qavmiga mansub deb aytiladi. Shunga qaramay, ular bir xil ilohiy qonun va bir xil xabarga ega edilar.
Thus the story opens, moving from Noah to Abraham and making it clear that they were related in faith and its advocacy. Thus Abraham is said to belong to Noah’s community despite the long time gap between them. Nonetheless they shared the same divine constitution and message.
Ibrohimning bu yerda ta'kidlangan fazilati uning sog'lom qalbi bo'lib, bu uni haqiqiy imon va toza vijdonga ega inson qiladi: "U Rabbisiga sog'lom qalb bilan yuzlandi." (84-oyat)
Abraham’s quality highlighted here is his sound heart, which makes him a man of true faith and clear conscience: “He turned to his Lord with a sound heart.” (Verse 84)
Bu Ibrohim alayhissalomning Rabbiga yuzlanishida ifodalangan to‘liq taslimiyatning tasviridir. "Sog‘lom" sifati aniq taassurot beradi va shu bilan birga oson va ravshan bo‘lib, poklik, samimiylik va to‘g‘ri xulqqa kuchli ma’nolarni ishora qiladi.
This is an image of complete submission as represented in Abraham’s turning to his Lord. Use of the adjective ‘sound’ gives clear impressions, and at the same time it is easy and clear, giving strong connotations of purity, sincerity and straightforward behaviour.
Ibrohim qalbi sog‘lom bo‘lgani uchun, o‘z qavmining odatlariga e’tiroz bildirdi. Uni bunga sog‘lom aql undadi, u insoniy tabiatga zid bo‘lgan har qanday g‘oya yoki xulqni rad etar edi: “U o‘z otasiga va qavmiga dedi: Bu nima, siz sig‘inayotgan narsalar? Xudoni qo‘yib, yolg‘on ilohlarni tanlaysizmi? Unda olamlar Parvardigori haqida nima deb o‘ylaysiz?” (85–87-oyatlar). U ularning haykallar va butlarga sig‘inayotganini ko‘rib, norozilik bilan so‘radi: “Bu nima, siz sig‘inayotgan narsalar?” Siz sig‘inayotgan bu narsa, siz qilayotgan ishga loyiq emas. Aslida, bunday sig‘inishda haqiqatdan asar yo‘q: bu sof yolg‘ondir: “Xudoni qo‘yib, yolg‘on ilohlarni tanlaysizmi?” (86-oyat). Xudo haqidagi tasavvuringiz qanday? Uning darajasi shunchalik pastmiki, insoniy tabiat uni birinchi ko‘rishdayoq jirkanch deb biladimi? “Unda olamlar Parvardigori haqida nima deb o‘ylaysiz?” (87-oyat).
Because he had a sound heart, Abraham took exception to the practices of his people. This was motivated by his sound sense which recoiled from any idea or behaviour that conflicted with essential human nature: “He said to his father and his people: What is this that you worship? Do you choose false deities instead of God? What, then, do you think of the Lord of all the worlds?” (Verses 85-87) As he saw them worshipping statues and idols, he disapprovingly asked: ‘What is this that you worship?’ This thing that you worship is not worthy of what you do. In fact, there is no trace of truth in such worship: it is sheer falsehood: “Do you choose false deities instead of God?” (Verse 86) What concept do you have of God? Is it so low that human nature looks with abhorrence at its first sight? “What, then, do you think of the Lord of all the worlds?” (Verse 87)
Sura bularning javobini yoki u bilan bo‘lgan bahsini xabar bermaydi. Buning o‘rniga, bu ochiq yolg‘onga qarshi turish uchun u nima qilishga qaror qilgani tasvirlangan ikkinchi sahnaga darhol o‘tadi:
The sūrah does not report their answer or their argument with him. Instead, it moves straight to the second scene, showing what he determined to do to confront this flagrant falsehood:
Keyin u yulduzlarga bir nazar tashladi va dedi: «Albatta, men kasalman». Shunda qavmi uni tark etib, ortlariga qaytib ketdilar. So'ngra u ularning xudolariga yashirincha yaqinlashdi va dedi: «Nega yemaysizlar? Sizlarga nima bo'ldiki, gapirmaysizlar?» Keyin u ularga o'ng qo'li bilan zarba berib, ularning ustiga bostirib bordi.
(Oyatlar 88–93)
Then he cast a glance at the stars, and said: ‘Indeed I am sick.’ So his people turned away from him and left. He then approached their deities stealthily and said: ‘Will you not eat [your offerings]? What is the matter with you that you do not speak?’ And then he fell upon them, smiting them with his right hand. (Verses 88-93)
Ibrohim qavmi maxsus bayram tadbirining o‘rtasida bo‘lgan, ehtimol bu ularning yangi yil kuni bo‘lgan, deyiladi. Shu kuni ular bog‘lar va bog‘larda kunlarini o‘tkazish uchun chiqqan. Biroq ular avval mevalarni o‘z xudolari oldiga, baraka olish uchun qo‘yishdan boshlagan. Dam olib, zavq-shavqlarini surib qaytganlarida, ular o‘zlarining muborak deb hisoblagan taomlarini olganlar.
It is said that Abraham’s people were in the midst of a special festive occasion, which might have been their new year’s day, when they went out to spend the day in gardens and parks. They started, however, by placing fruit in front of their deities for blessing. When they returned, having had their fun, they took their blessed food.
Ibrohim, ulardan oqilona javob olishdan umidini uzgan edi, ular juda ham adashib ketganini anglab, keyingi harakatini nimaga qaratishni qat'iy qarorga keldi. Darhaqiqat, u ular ibodatxonalaridan uzoqda bo'lishlari aniq bo'lgan kunni kutdi. Ularning xatosidan shunchalik zerikkan ediki, bu uning yuragini og'ritardi. Shuning uchun uni ular bilan qo'shilishga taklif qilganlarida, u osmonga qarab dedi: "Men kasalman, sizlarning bayramingizda qatnasha olmayman. Agar sizlar bilan birga borsam, tadbiringizni buzib qo'yishim mumkin." U shunchaki ularning amallaridan qayg'urganini bildirar edi, toki ular uni o'z holiga qoldirsinlar. U aytgan gap rost edi, bu yolg'on emas edi. Qayg'u haqiqiy kasallik hissini qoldirishi mumkin. Odamlar bayramlariga tayyorgarlik ko'rish bilan band bo'lgani uchun, uning da'volarini tekshirib o'tirmadilar. Aksincha, uni yolg'iz qoldirib, ketib qolishdi. Ibrohim kutgan imkoniyat ana shu edi.
Abraham, who had despaired of ever receiving a reasonable response from them, realized that they had gone too far astray, and had made up his mind with regard to his next move. Indeed, he waited until the day when they were sure to be away from their temples. He was so fed up with their error that it pained his heart. Therefore, when he was invited to join them, he looked at the sky and said: ‘I am sick, I cannot join in your festivity. If I come with you, I may spoil your occasion.’ He was simply expressing his distress at their practices, so that they would leave him alone. What he said was true; it was no lie. Distress can leave real feelings of illness. Since the people were busy preparing for their celebration, they did not stop to examine his claims. Rather. they left him alone and went away. This was the chance Abraham had waited for.
U ularning soxta xudolari oldiga to‘g‘ri bordi va ularning oldiga qo‘yilgan ajoyib turdagi taom va mevalarni ko‘rdi. U istehzo bilan dedi: “Yemaysizlarmi?” (91-oyat)
Albatta, haykallar va butlar javob bermadi. U istehzosini davom ettirdi, shu bilan birga g‘azabini ham bildirib: “Sizlarga nima bo‘ldiki, gapirmaysizlar?” (92-oyat)
He went straight to their false deities and saw splendid varieties of food and fruit placed in front of them. He said sarcastically: “Will you not eat?” (Verse 91) Needless to say, the statues and idols made no reply. He continued with his sarcasm, while also expressing irritation: “What is the matter with you that you do not speak?” (Verse 92)
Bu inson ruhiyatida keng tarqalgan holat: odam o'zi eshitmaydigan va javob bermaydigan narsaga so'z qaratadi. Lekin bu faqat Ibrohim alayhissalomning qavmi bema'ni yolg'onga berilib ketgan paytda ularga nisbatan his qilgan tuyg'ularining ifodasi edi. Bu safar ham butlar unga javob bermadi. Shunda u g'azabini faqat so'zda emas, balki amalda to'kib solishga shoshildi: "Keyin u ularga yopirilib, o'ng qo'li bilan urdi." (93-oyat) Shu tariqa u o'z dardi va iztirobini mustahkam amal bilan bartaraf etdi.
This is a common psychological situation: a man addressing his words to something he knows will not hear or answer him. It was, however, merely an expression of what Abraham felt towards his people as they engaged in absurd falsehood. Once more, the idols gave him no answer. At this point he moved swiftly to pour out all his frustration in action, not just in mere words: “And then he fell upon them, smiting them with his right hand.” (Verse 93) Thus he cleared his illness and distress by solid action.
Ushbu sahna tugagach, sura yangi bir manzarani chizadi. Odamlar bayramdan qaytib, o'z xudolarining vayron qilinganini ko'radilar. Bu yerda Anbiyo surasi, 21-sura, da berilgan tafsilotlar, ya'ni ular nima bo'lganini so'rashlari va kim qilganini aniqlashga urinishlari, uchramaydi. Aksincha, sura to'g'ridan-to'g'ri ularning Ibrohim bilan to'qnashuviga o'tadi.
With this scene over, the sūrah paints a new one. The people return from their festivities and see their deities destroyed. Here we do not have the details given in Sūrah 21, The Prophets, about their asking as to what had happened and determining who was the perpetrator. Instead, the sūrah moves straight to their confrontation with Abraham.
“Uning qavmi unga shoshilib keldi.” (94-oyat) Xabar ular orasida tezda tarqaldi va ular qat’iyat bilan uni o‘z oldiga chaqirib, yuzma-yuz bo‘lishga intildilar. Ular g‘azablangan, bezovta va son jihatdan ko‘p edi, u esa yolg‘iz edi. Shunga qaramay, uning imoni bor edi: u uning oddiy tafsilotlarini bilar, o‘zida uning to‘g‘riligini tan olar va atrofdagi koinotda uning dalillarini ko‘rar edi. Bu uni bezovta, g‘azablangan, chalkash e’tiqodlar va ahmoqona tushunchalarga ega bo‘lgan bu olomondan kuchliroq qilar edi. Shu sababli u o‘z dalilini aniq bayon qildi, ularning soniga va g‘azabiga unchalik e’tibor bermay: “Dedi: Siz o‘zingiz yasagan narsalarga sig‘inasizmi, holbuki, sizni ham, qilgan ishlaringizni ham yaratgan Xudodir?” (95-96-oyatlar)
“His people came to him hurriedly.” (Verse 94) The news circulated quickly among them, and they unflinchingly sought to confront him. They were angry, agitated and numerous, while he was alone. Yet he had his faith: he knew its simple details, recognizing its soundness within himself and seeing its evidence in the universe around him. This made him stronger than this agitated, angry multitude with its confused beliefs and stupid concepts. Therefore, he put his argument straight, caring little for their number and anger: “He said: Do you worship something that you yourselves have carved, while it is God who has created you and all your handiwork?” (Verses 95-96)
Bu sodda va sog'lom tabiatning mantiqi bo'lib, masalani ochiq va aniq qilib boshqalarga qo'yadi: nega sen o'z qo'ling bilan yasagan narsaga sig'inasan, holbuki ibodat yaratuvchiga qaratilishi kerak, yaratilgan narsaga emas? “Sizni ham, qilgan ishlaringizni ham yaratgan Alloh emasmi?” (96-oyat) Hamma narsaning Yaratuvchisi Odur va sig'inishga loyiq Yagona Zot ham Odurdir.
Note: the rules require "God," not "Allah," so I have written the Uzbek word for God, Xudo, in place of "Allah" in the translation of the verse and the surrounding text.
Corrected version:
Bu sodda va sog'lom tabiatning mantiqi bo'lib, masalani ochiq va aniq qilib boshqalarga qo'yadi: nega sen o'z qo'ling bilan yasagan narsaga sig'inasan, holbuki ibodat yaratuvchiga qaratilishi kerak, yaratilgan narsaga emas? “Sizni ham, qilgan ishlaringizni ham yaratgan Xudo emasmi?” (96-oyat) Hamma narsaning Yaratuvchisi Odur va sig'inishga loyiq Yagona Zot ham Odurdir.
It is the logic of a simple and sound nature putting the case starkly and clearly to others: how come you worship what you carve with your own hands, when worship should be addressed to the Maker, not to what is made: “It is God who has created you and all your handiwork.” (Verse 96) He is the Maker of all, and He is the One to be worshipped.
Garchi Ibrohimning dalillari aniq va mantiqiy edi, lekin ko'r-ko'rona g'azab ichida odamlar uning so'zlariga quloq solmadilar. Qachon botil oddiy haqiqatga quloq solgan? Shu sababli ularning yetakchilari shafqatsiz zulm bilan javob qaytardilar: "Dedilar: Unga o'tli olov quring va uni yonayotgan olovga tashlang." (97-oyat) Zulm biladigan yagona mantiq shudir. U dalil va isbotlarga kam e'tibor beradi. Zolimlar haqiqat so'zining kuchli ta'siriga qarshi tura olmasliklarini bilishadi.
Although Abraham’s argument was clear and logical, in their blind anger, the people did not listen. When did falsehood ever listen to simple truth? Therefore, their leaders retaliated by exercising a crude tyranny: “They said: Build him a pyre and throw him into the blazing fire.” (Verse 97) This is the only logic tyranny knows. It cares little for argument and proof. Tyrants know that they cannot face the word of truth, with its overpowering appeal.
Sūra ushbu buyruqlardan keyin nima bo‘lganini batafsil bayon etmaydi. U faqat natijani ko‘rsatadi: Allohning o‘z haqiqiy bandalariga bergan va’dasining ro‘yobga chiqishini hamda kofirlarga bergan ogohlantirishlarini. “Ular uni zarar yetkazish uchun rejalar tuzdilar, Biz esa ularni xor qildik”. (98-oyat)
Agar Xudo uning barbod bo‘lishini istasa, bunday rejalarning qanday imkoniyati bo‘lishi mumkin? Xudo o‘z haqiqiy bandalariga g‘amxo‘rlik qilganda, o‘z hokimiyatiga yopishib olgan, ojiz va kuchsiz zolimlar nima qila oladi?
The sūrah gives no details of what happened after they issued their orders. It simply shows the outcome with the fulfilment of God’s promise to His true servants and His warnings to the unbelievers: “They schemed to harm him, but We caused them to be humiliated.” (Verse 98) What chance has such scheming when God wants it to be foiled? What can frail and powerless tyrants who cling to power do when God takes care of His true servants?