Alif. Lom. Mim. Bu Kitobning nozil bo'lishi – shubhasiz – barcha olamlarning Parvardigoridandir. Ular: «Uni o'zi to'qib oldi», deyishadimi? Yo'q, bu Parvardigoringizdan kelgan haqiqatdir, toki siz ulardan oldin hech bir ogohlantiruvchi kelmagan qavmni ogohlantirasiz va ular to'g'ri yo'lga hidoyat topsinlar.

Alif. Lām. Mīm. The revelation of this Book comes, beyond any doubt, from the Lord of all the worlds-. Do they say: ‘He has invented it?’ It is indeed the truth from your Lord, so that you may warn a community to whom no warner has come before you, and that they may be guided. (Verses 1-3)

Sūra boshida keladigan uch alohida harf arablarga, ya’ni Qur’on dastlab xitob qilgan kishilarga yaxshi ma’lum edi. Ular bu harflar va ularga o‘xshash harflardan qanday nutq tuzish mumkinligini bilar edilar. Ular bu nutq bilan ushbu Qur’on o‘rtasidagi katta farqni ham yaxshi bilar edilar. Bu farq har bir nutq mutaxassisi va fikrlarni so‘z hamda gaplarga joylashtirishni mashq qiladigan har bir kishi tomonidan tan olinadigan keng tafovutdir.

The three separate letters the sūrah begins with were well known to the Arabs who were the first to be addressed by the Qur’ān. They knew what speech they could compose of them and their like. They knew full well the great difference between their composition and this Qur’ān. It is a wide gulf recognized by any speech expert and anyone who practises putting ideas and meanings into words and sentences.

Bunday odam Qur’on matnida insonlarning qalbi va aqliga ta’sir qiladigan, uni ayniqsa samarali qiladigan o‘ziga xos, nozik kuch borligini anglaydi. Hech qanday inson tomonidan yaratilgan kalom shunga o‘xshash ta’sirga ega bo‘la olmaydi. Bu inkor etib bo‘lmaydigan haqiqatdir. Qur’on tinglovchisi buni albatta his qiladi va u tinglayotgan narsa Qur’on ekanini bilmasa ham, boshqa barcha so‘zlarni chetga surib, unga munosabat bildiradi va unga javob beradi. Odamlarning turli toifalari boshidan kechirgan va bu haqiqatni tasdiqlaydigan ko‘plab misollar bor.

Such a person realizes that the Qur’ānic text has an inherent, subtle power that makes it particularly effective as it addresses people’s hearts and minds. No human composition can have any similar effect. This is a fact that cannot be denied. A listener to the Qur’ān will definitely recognize it and interact with it, to the exclusion of all other speech, even though he might not know that what he is listening to is the Qur’ān. Numerous are the examples people of all sorts have experienced, confirming this fact.

Qur’ondagi kalom bilan odamlar harflar va tovushlar yordamida tuzgan so‘zlar o‘rtasidagi farq bartaraf etib bo‘lmaydigan darajadadir. Bu farq Xudoning yaratgan narsalari bilan odamlarning biror sohada yaratganlari orasidagi masofaga o‘xshaydi. Xudoning yaratgani o‘ziga xos va ajoyibdir. Uni odamlar hatto eng oddiy narsalarda ham takrorlay olmaydi.

Those whom God's Messenger ﷺ is ordered to warn were polytheists, people who associated partners with God. Therefore, the sūrah explains God's attribute by which they know the truth of Godhead. It also distinguishes who deserves to have this great name, God, and who must never be associated with His status:

Those whom God’s Messenger is ordered to warn were polytheists, people who associated partners with God. Therefore, the sūrah explains God’s attribute by which they know the truth of Godhead. It also distinguishes who deserves to have this great name, God, and who must never be associated with His status:

Albatta, Alloh osmonlarni va yerni hamda ular orasidagi barcha narsani olti kunda yaratgan va Arsh ustiga o‘rnashgan Zotdir. Sizlar uchun Undan boshqa na homiy bor va na Uning huzurida sizlar uchun shafoat qiluvchi. Nahotki fikr yuritmasangiz? U osmondan yergacha bo‘lgan barcha mavjudotni tartibga soladi va boshqaradi; oxir-oqibat, sizlarning hisobingiz bilan bir ming yilga teng bo‘lgan bir kunda hamma narsa Unga — hisob-kitob uchun — qaytadi. Odamlarning idrokidan yashirin bo‘lgan va ko‘z bilan ko‘rinadigan narsalarni biluvchi, qudratli, rahmi cheksiz Zot ana shundaydir. U yaratgan har bir narsani eng go‘zal qilib yaratgan Zotdir. U insonni loydan boshlab yaratdi; so‘ng uning naslini bema'ni suyuqlikning mohiyatidan paydo qildi; keyin uni shakllantirdi va unga O‘zining ruhidan puflab qo‘ydi. Shuningdek, sizlarga, ey insonlar, eshitish, ko‘rish va qalblarni ato etdi. Lekin shukr qiluvchilaringiz juda kam!

God it is who created the heavens and the earth and all that is between them in six days, and established Himself on the Throne. You have none to protect you from God, and none to intercede with Him for you. Will you not, then, reflect? He regulates and governs all that exists, from the celestial space to the earth; and in the end all shall ascend to Him [for judgement] on a day the length of which is one thousand years by your reckoning. Such is He who knows all that is beyond the reach of human perception, and all that can be witnessed, the Almighty, the Most Merciful, who makes most excellent everything that He creates. He begins the creation of man out of clay; then He causes his progeny to be begotten out of the essence of a humble fluid; then He fashions him and breathes into him of His spirit. Thus He endows you, mankind, with hearing and sight and hearts. Yet seldom are you grateful! (Verses 4- 9)

Xudo shundaydir, Xudolikning ta'sirlari va belgilari ham shundaydir. Ular butun koinot bo'ylab ko'zga tashlanadi, inson idrokidan tashqaridagi olamda sezilади va insonning kelib chiqishi hamda rivojlanish bosqichlarida tanib olinadi. Xudo bularni Haqiqiy Kitobida o'zi bayon etadi.

Such is God, and such are the effects and indications of Godhead. They are seen all over the universe, felt in the realm that lies beyond human perception, and recognized in the origins of man and the stages of his development. God tells them about these in His true book.

“Mana shunday Zot, insoniy idrokdan tashqarida bo‘lgan va ko‘z bilan ko‘rilgan barcha narsalarni biladi — Qudratli, Rahmli Zot.” (6-oyat) Hamma narsani tartibga soluvchi Yaratguvchi — yashirin va oshkora bo‘lgan barchasini biluvchidir. U butun yaratilmishlar ustidan to‘liq hukmronlik qiladi va xohlagan narsasini amalga oshirishga qodirdir. Shu bilan birga, U O‘z yaratiqlari uchun xohlagan va rejalashtirgan narsalarida ham Eng Rahmli Zotdir.

“Such is He who knows all that is beyond the reach of human perception, and all that can be witnessed, the Almighty, the Most Merciful.” (Verse 6) The Creator who regulates everything is the One who knows everything, whether absent or present. He is in complete control of all creation, and He is able to accomplish what He wills. But He is also Most Merciful in what He wills and plans for His creation.

“U yaratgan har bir narsani eng go‘zal qilib yaratadi.” (7-oyat) Rabbim! Bu haqiqatan ham shundaydir, biz buni ko‘zlarimiz, qalblarimiz va aqlimiz bilan ko‘ramiz va his qilamiz. Bu haqiqat barcha narsalarning shakllari va vazifalarida, ularning alohida tabiatida, uyg‘unligida, bir-birini to‘ldirishida, turli holatlarida va harakatlarida, shuningdek go‘zallik tatbiq etiladigan barcha narsalarda ravshan namoyon bo‘ladi.

“Who makes most excellent everything that He creates.” (Verse 7) My Lord! This is indeed the truth as we see and feel with our eyes, hearts and minds. This is the truth apparent in the shapes and functions of all things; in their individual natures, and in their harmony, complementarity, forms, different situations and actions, and in all that to which excellence applies.

Unga barcha shon-sharaf bo'lsin. Uning yaratishi shundayki, butun borliqda buni aniq ko'ramiz. Bu mukammallik va kamolotni aks ettiradi. Hech narsa ortiqcha yaratilmagan va hech narsa kam qilinmagan. Aksincha, hajmda, shaklda, tuzilishda va vazifada butun narsa to'liq kamolot holatida saqlangan.

All glory to Him. Such is His making that we see clearly in all creation. It reflects excellence and perfection. Nothing is made in excess and nothing falls short. Instead, complete perfection is maintained throughout, in size, shape, form and function.

Hech narsa mukammal uyg'unlik chegarasidan oshmaydi, o'z vaqtidan oldin yoki keyin sodir bo'lmaydi. Eng mayda zarradan tortib eng katta narsalargacha, bitta hujayradan tortib eng murakkab jonzotlargacha - hammasi go'zallik va kamolotni aks ettiradi. Xuddi shu narsa harakatlar, bosqichlar va voqealarga ham taalluqlidir: ular hammasi Allohning yaratishi bilan yuzaga keladi. Ular puxta o'ylangan reja asosida, o'zlari uchun belgilangan vaqtda, joyda va makonda ro'y beradi. Bularning hammasi bu borliqning boshidan oxirigacha tuzilgan umumiy rejaga to'liq mos keladi.

“Ki, U yaratgan har bir narsani eng go‘zal qiladi. Insonni loydan yaratishni boshlagan.” (7-oyat) Uning go‘zal yaratishining bir jihati shundaki, insonning yaratilishi loydan boshlangan. Ushbu oyatning ifodasi shuni anglatishi mumkinki, loy boshlang‘ich bosqichda mavjud bo‘lgan. Loy bosqichidan keyingi bosqichlarning soni, uzunligi yoki davomiyligi haqida hech narsa aytilmagan. Shu sababli, ayniqsa, bu bayonni 23-sura, “Mo‘minun” surasidagi quyidagi bayon bilan bog‘lasak, har qanday aniq tadqiqot uchun eshik ochiq qoladi: “Darhaqiqat, Biz insonni loy mohiyatidan yaratdik.” (23:12) Bu bayon insonning yaratilish bosqichlarida loy bosqichigacha boradigan ma’lum bir ketma-ketlik bo‘lganini anglashga imkon beradi.

“Who makes most excellent everything that He creates. He begins the creation of man out of clay.” (Verse 7) One aspect of His excellent creation is the fact that man’s creation was begun from clay. The phraseology of this verse allows it to be understood as meaning that the clay was present at the beginning, in the first stage. No mention is made of the number, length or duration of the stages that followed this initial clay stage. Hence, the door is open for any accurate study, particularly when we join this statement to the one in Sūrah 23, The Believers, which says: “Indeed, We create man out of the essence of clay.” (23: 12) This statement allows the understanding that there was some sequence in the stages of human creation going back to the clay one.

Bu birinchi tirik hujayraning boshlanishiga ishora bo‘lishi mumkin, ya’ni u loydan boshlangan va Xudo unga hayot ato etishidan oldin bo‘lgan. Bu sirni hali hech kim anglab yetmagan: u nima ekani va qanday sodir bo‘lgani. Inson aynan tirik hujayradan kelib chiqqan. Qur’oni karim bu qanday amalga oshganini, qancha vaqt ketganini yoki qancha bosqichlarni bosib o‘tganini bayon qilmaydi. Shuning uchun bu masala tadqiqot uchun ochiqdir. Biroq bunday tadqiqot Qur’oni karimdagi aniq bayonga, ya’ni insonning birinchi asli loy ekanligiga, hech qanday jihatdan zid emas. Shu chegaralar doirasida biz Qur’oni karimdagi qat’iy bayonga tayanishimiz va to‘g‘ri ilmiy tadqiqot natijalarini qabul qilishimiz mumkin, deb ishonch bilan aytishimiz mumkin.

This may be a reference to the start of the first living cell on earth, meaning that it started from clay, and which was prior to God breathing life into it. No one has unfathomed this secret yet: what it is or how it happened. It is from the living cell that man originated. The Qur’ān does not mention how this took place, or how long it took to be accomplished, or how many stages it had to go through. Therefore, it is open to investigation. Such investigation, however, is by no means contrary to the accurate Qur’ānic statement that man’s first origin was clay. Within these limits we can safely say that we rely on the definitive Qur’ānic statement and accept the result of proper scientific investigation.

"Keyin U zurriyyatini ojiz suyuqlikning mohiyatidan paydo qiladi." (8-oyat) Bu oyat sperma — birinchi bosqichni tashkil etuvchi, keyinchalik yopishib oluvchi hujayra massasiga, so‘ng suyak va a’zolar paydo bo‘ladigan embrionga, va nihoyat to‘liq shakllangan homilaga aylanadigan suyuqlikka ishoradir. Bu ojiz suyuqlikning bir tomchisi mukammal shakl va tuzilishga ega inson bo‘lguncha o‘tadigan ajoyib yo‘lni o‘ylab ko‘rsak, bu ulkan sayohatdir. Birinchi va yakuniy bosqichlar orasidagi masofa haqiqatan ham juda katta. Qur’oni Karimda bu bitta oyatda ifodalangan: "So‘ng uni shakllantiradi va unga o‘zining ruhidan puflaydi. Shunday qilib, sizlarga, ey odamlar, eshitish, ko‘rish va qalblarni ato etadi." (9-oyat)

“Then He causes his progeny to be begotten out of the essence of a humble fluid.” (Verse 8) This is a reference to semen, the fluid that represents the first stage of the foetus, going on to become a clinging cell mass, then an embryo that soon acquires bones and organs before the foetus reaches its complete form. It is a great journey when we consider the extraordinary development that this tiny drop of humble fluid goes through until it becomes a human being with perfect shape and constitution. The gulf between the first and the final stages is great indeed. This is expressed in the Qur’ān in a single verse: “Then He fashions him and breathes into him of His spirit. Thus He endows you, mankind, with hearing and sight and hearts.” (Verse 9)

Bu haqiqatan ham katta mo''jiza, lekin odamlar ko'pincha unga e'tibor bermaydilar. O'sha mayda suyuqlik tomchisi o'zi aylanadigan jonzotdan qanchalik uzoq! Bu ishni Allohdan boshqa hech qanday kuch qila olmagan bo'lardi - ya'ni, bitta hujayrani o'sish va rivojlanish yo'lida yo'naltirib, shunday murakkab jonzotni yaratgan Tangri.

It is indeed a great miracle, but people are often heedless of it. How far removed is that tiny drop of fluid from the creature it develops into. No power could have done this other than God who directs the single cell along its way of growth and development to make such a highly complex creature.

Dastlab bitta hujayra bo‘linadi va ko‘payadi. Keyin esa turli tabiat va vazifaga ega hujayralarning katta xilma-xilligi paydo bo‘ladi. Har bir guruh hujayra ko‘payib, alohida vazifani bajaruvchi aniq bir a’zoni hosil qiladi. Ushbu a’zoning o‘zida ham maxsus vazifalarga va boshqacha tabiatga ega, yanada ixtisoslashgan hujayralardan tashkil topgan qismlar bo‘ladi. Yana bir bor so‘raymiz: birinchi yagona hujayra ichida bunday bo‘linish va ko‘payish qanday sodir bo‘lib, shunchalik katta xilma-xillikni vujudga keltiradi? Keyinchalik har bir ixtisoslashgan hujayralar guruhida paydo bo‘ladigan xususiyat va sifatlar birinchi hujayraga nisbatan qayerda edi? Inson homilasiga xos bo‘lgan o‘ziga xos sifatlar boshqa har qanday homilaga emas, aynan unga qayerda edi? Va barcha insон homilalari orasidan har bir alohida shaxsni ajratib turadigan sifatlar qayerda edi? Homilaning har birida keyinchalik paydo bo‘ladigan barcha narsani – salohiyatlar, maxsus vazifalar va butun umr davomida saqlanib qoladigan o‘ziga xos belgilarni – saqlab turadigan bu sifatlar qayerda edi? Bu mo‘jizaning sodir bo‘lishini kim tasavvur qila olardi, u sodir bo‘lgani va doimo davom etayotgani bundan mustasno?

Ular qayta tirilish tushunchasining o'zini rad etganlari va jonlanib qaytish haqida shubha bildirganlari uchun, sura ularning ko'z o'ngiga Qiyomat kunining hayot va harakatga to'la manzarasini chizib beradi. Bundan tashqari, u kun bo'layotgandek, uning suhbatlarini ham xuddi hozir bo'layotgandek naql qiladi:

Since they object to the very concept of resurrection, and express doubts about coming back to life, the sūrah raises before their eyes a scene of the Day of Judgement which is full of life and movement. Moreover, it reports its dialogue as if it was taking place now:

Agar o‘sha zolimlarni Rabbi huzurida boshlarini egib turgan holda ko‘rsangiz edi: «Ey Rabbimiz! Biz endi ko‘rdik va eshitdik. Bizni (dunyoga) qaytaring, biz yaxshi amallar qilamiz. Endi biz haqiqatan ishonuvchilarmiz», deyishadi. Agar xohlaganimizda, har bir jonga o‘z hidoyatini berar edik. Ammo Mening so‘zim haqdir: «Albatta, jinn va insonlarning hammasi bilan Jahannamni to‘ldiraman».

If you could but see when those evildoers will hang down their heads before their Lord and say: ‘Our Lord.’ We have now seen and we have heard. Return us [to our earthly life] and we will do good deeds. We are now firm believers. Had We so willed, We could indeed have imposed Our guidance on every human being. Instead, My word shall be fulfilled: Most certainly will I fill hell with j inn and humans all together.

«Mana, buni totingiz! Sizlar bu kunga kelishingizni unutgan edingiz. Biz ham sizlarni unutamiz. Qilgan yomonliklaringiz uchun bu doimiy azobni totingiz!» (12–14-oyatlar)

‘Taste this, for you [deliberately] forgot you would ever meet this day. We, too, will forget you; and taste this abiding suffering for all the evil you did.’ (Verses 12-14)

Bu uyat sahnasi: ular o'z xatolarini tan oladilar va avval inkor etgan haqiqatni e'tirof etadilar. Endi ular avval shubhalangan narsaga qat'iy ishonchlarini bildiradilar va qilgan yomonliklarini tuzatish uchun yerga qaytarilishni so'raydilar. Ular rabbi huzurida, uchrashishni hech qachon inkor etgan Rabbilari oldida boshlarini egib turadilar. Bularning hammasi esa kech bo'lganda, hech qanday e'tirof yoki bayonot foyda bermaydigan paytda sodir bo'ladi.

This is a scene of shame, one wherein they acknowledge their error and admit the truth that they once denied. They now declare their certainty of what they used to doubt, and request a return to the earth to put right what they did wrong. They hang their heads in shame as they stand before their Lord whom they denied they would ever meet. All this happens, however, when it is too late, when no admission or declaration is of any use.

Navbatdagi sahna endi boshqa his-tuyg'u, boshqa ruh va boshqa xushbo'ylikni beradi. U shunchalik yoqimliki, unga qarab qalblar iliqlashadi. Bu mo'minlarning ibodatdagi holati tasviri bo'lib, ular Robbilari oldida tavozeʼ ko'rsatadilar, Unga qalblarida xushu' bilan iltijo qiladilar, Uning rahmati va inoyatini umid qiladilar. Robbilari ular uchun shunday mukofotni tayyorlab qo'ygan ki, ular qanchalik harakat qilmasin, uni tasavvur ham qila olmaydilar.

The next scene now imparts a different feeling, aura and fragrance. It is so pleasant that hearts warm to it. It is an image of believers in their devotion, showing their humility before their Lord, praying to Him with awe in their hearts, hoping for His mercy and grace. He has in store for them a reward that they cannot imagine, no matter how they try.

Faqat o'shalar Bizning oyatlarimizga iymon keltiradilar, ularga eslatilganda sajdaga yiqiladilar va Rabbilarini cheksiz ulug'lab, hamd bilan poklaydilar; ular takabbur qilmaydilar. Ular tunda Rabbilariga qo'rquv va umid bilan ibodat qilish uchun to'shaklaridan turadilar va Biz ularga rizq qilib bergan narsalardan sadaqa qiladilar. Qilgan amallari uchun ularga qanday ko'z quvonchi bo'ladigan ne'matlar yashirilganini hech kim bilmaydi. (15-17-oyatlar)

Only they believe in Our revelations who, whenever they are reminded of them, fall down prostrating themselves in adoration, and extol their Lord’s limitless glory and praise; and who are never arrogant; who drag themselves out of their beds at night to pray to their Lord in fear and hope; and who are charitable with what We provide for them. No one can imagine what blissful delights have been kept in store for them as a reward for what they used to do. (Verses 15-17)

Bu yumshoq va nozik didli mo‘min qalblarning go‘zal tasviridir. Ular faqat Allohga bag‘ishlangan ibodatda samimiydirlar. Ularning qalbiga kibr yoki takabbur kirmaydi. Ular Allohning vahyini ishtiyoq va qabul bilan qabul qiladilar, uni tushunish va unga amal qilishga intiladilar. Bu mo‘minlarga Allohning oyatlari eslatilganda, ular "sajda qilib yiqiladilar" (15-oyat). Ular aytilgan gaplardan chuqur ta’sirlanadilar, Xudoni ulug‘laydilar va Uning ulug‘vorligini his etadilar. Shu sababli ularning birinchi reaksiyasi sajdaga yiqilishdir. Bu ularning his-tuyg‘ularini eng yaxshi ifodalovchi harakatdir: ibodat bilan peshonalarini yerga qo‘yadilar. Shu jismoniy ishora orqali ular Parvardigorlarining cheksiz ulug‘vorligi va hamdini e’lon qiladilar. Ular hech qachon kibrli bo‘lmaydilar. Ularning javobi samimiy bo‘lib, Allohning ulug‘vorligi haqidagi haqiqiy his-tuyg‘ularini ifodalaydi.

This is a pleasant image of believing souls which are so gentle and sensitive. They are sincere in the devotion they address to God alone. No arrogance or pride creeps into their hearts. They receive God’s revelation with interest and acceptance, eager to understand and act on them. When these believers are reminded of God’s revelations, they “fall down prostrating themselves in adoration.” (Verse 15) They are keenly influenced by what they are told, glorify God and feel His majesty. Hence, their first reaction is to fall down prostrating themselves. This is the best expression of their feelings, putting their foreheads on the ground in adoration. With this physical gesture, they “extol their Lord’s limitless glory and praise.” They are never arrogant. Their response is genuine, expressing their true feelings of God’s glory.

Sūrah bo‘yicha e’tiqodli kishilar va kofirlar, solih va fosiqlar haqidagi bo‘lim tugadi, endi sūra Muso haqida qisqacha so‘z yuritadigan va Bani Isroil uchun hidoyat bo‘lishi uchun Muso alayhissalomga nozil qilingan vahiylar haqidagi yangi bo‘limni boshlaydi. Xuddi Muhammad ﷺ ga Qur’on hidoyat bo‘lishi uchun nozil qilingani kabi, Allohga iymon keltirganlarga ham hidoyat bo‘lsin deb. Ilohiy vahiy oluvchilarning ikkalasi ham umumiy tamoyillar va umumiy imonga ega. Muso qavmi orasidan sabr-toqatli bo‘lganlarni o‘z jamoasiga yetakchi qilib tanlash mo‘minlar uchun katta ma’no kasb etadi: ular e’tiqodlarida mustahkam turishga, mashaqqatlarda sabr-bardoshli va qat’iyatli bo‘lishga da’vat etiladi. Aynan shu fazilatlar ularni dunyoda yetakchi qiladi va yer yuzida mustahkam o‘rnashtirilishlariga kafolat bo‘ladi.

The section speaking about the believers and unbelievers, the righteous and the wicked, and the fates of both groups is now complete. The sūrah then begins a new section that speaks briefly about Moses and the revelations God gave him to serve as guidance to the Children of Israel, just like the Qur’ān was given to Muhammad to provide guidance to those who believe in God. Both recipients of divine revelations share common principles and a common faith. Choosing those who were patient in adversity among Moses’ people to be leaders of their community carries strong implications for the believers, urging them to maintain their firm beliefs and to remain steadfast and patient in adversity. These are the qualities that make them leaders in this life and ensure that they will be established on earth.

Biz Musoga kitobni albatta berdik, shuning uchun unga yetishish (uchrashish) haqida shubhada bo'lmang.

We certainly gave the Book to Moses, so be not in doubt about convergence with it.

Biz uni Isroil o'g'illari uchun hidoyat qilib qo'ydik va ulardan, sabr-toqatli bo'lib, Bizning oyatlarimizga qat'iy ishonganlari tufayli, Bizning amrimiz bilan hidoyatni yoyadigan peshvolar yetishtirdik. Albatta, Rabbing qiyomat kunida ular ixtilof qilgan barcha narsalar borasida odamlar o'rtasida hukm qiladi.

We made of it guidance for the Children of Israel, and We raised among them leaders who, so long as they remained steadfast and had sure faith in Our revelations, spread guidance in accordance with Our command. Your Lord is certainly the One who will decide between people on the Day of Resurrection with regard to all that on which they differ. (Verses 23-25)

Bu band, "shuning uchun unga yetishish haqida shubhada bo'lma", Payg'ambarga berilgan haqiqat borasida tasalli berish uchun kelgan ta'kid hisoblanadi. U Muso ham o'z kitobida ochib bergan o'sha haqiqatni ilgari surganini ko'rsatadi. Ikki payg'ambar va ikki kitob bu haqiqatni targ'ib qilishda bir-biri bilan uchrashadi. Bu bandni izohlashda men aynan shu tushunchani afzal ko'raman. Ba'zi sharhlovchilar esa "unga yetishish haqida" iborasi "u bilan uchrashish haqida" degan ma'noni anglatadi, deb taxmin qiladilar. Bu Muso bilan Muhammad ﷺ o'rtasidagi, Payg'ambarning tungi safari va osmonga ko'tarilishi paytidagi uchrashuvga ishora qiladi. Haqiqat va umumiy iymon asosidagi uchrashuv esa ehtimolga yaqinroq, chunki u Payg'ambarni tasalli berib, unga qarshilik va ta'qiblarga qaramay sobit turishiga yordam beradi. Bu keyingi oyatdagi gap bilan ham mos keladi: "Ular sabr qilib, Bizning oyatlarimizga qat'iy ishonganlari sababli, ulardan Bizning amrimiz bilan hidoyat yoyuvchi peshvolar tayinladik." (24-oyat) Bu shuni anglatadiki, o'sha paytda Makkada yashayotgan kichik mo''minlar guruhi Isroil avlodidagi o'sha peshvolar kabi sabr-toqatli bo'lib, qiyinchiliklarga chidasa, musulmonlar jamoasida peshvo bo'lar edi. Bu oyat peshvo bo'lishga loyiq kishilarning fazilatlarini belgilaydi: qiyinchilikka sabr qilish va sarsari bo'lmas iymon.

Sura keyin ularning qalbiga hayotning boshlanishi tasvirini tegizadi: ular ko'z o'ngida hosilsiz yerni ko'rsatadi, so'ng u jonlanadi va undan hayot unib chiqadi. Bu tasvir oldingi tasvir bilan qarama-qarshi turadi, unda esa o'lim va vayronagarchilik bir paytlar hayotga to'la bo'lgan yerni egallagani ko'rsatilgan.

The sūrah then touches their hearts with an image of life as it starts, showing them a barren land before it quickens and life springs out of it. This image provides a contrast with the earlier one showing death and ruin devastating a land that was once full of life:

Ular ko'rmaydimi, Biz suvni quruq yerga – o'simlik yo'q joyga haydab boramiz va u bilan ekinlar chiqaramiz, ulardan ularning chorva hayvonlari ham, o'zlari ham yeydi. Ko'rmayaptilarmi?

Are they not aware that it is We who drive water to dry land devoid of herbage, and with it We bring forth crops of which their cattle and they themselves eat? Can they not see? (Verse 27)

Ular o'z ko'zlari bilan ko'radilar: Xudo qurg'oq yerga suv yuboradi va u qanchalik tez yashil tusga kirib, o'simliklar va ekinlarga to'lib ketadi, bular ularga va chorvalariga oziq beradi. O'lik yerning yomg'ir bilan qayta jonlanishi haqidagi bu manzara yopiq qalblarni hayotni gullatuvchi Zot bergan bu go'zal hayot kuchiga qarashga ochadi. Bu manzara qoldirgan his – bularning barchasini mumkin qilgan Yaratgan Egaga yaqinlik hissidir. Bu olamga hayot va go'zallik baxsh etuvchi Zot – Aynan U, va Undan o'zga hech kim emas.

They see with their own eyes how God sends water to barren land, and how soon it becomes green, rife with plants and crops which provide food for them and their cattle. This image of a dead land rejuvenated by rain opens closed hearts to look at this beautiful life-force given by the One who causes life to blossom. The feeling that this image leaves is one of closeness to God Almighty who makes all this possible. It is He, and only He, who brings life and beauty to this universe.

Biz Qur’onning yurakларimizni hayot va o‘limdan keyingi tiklanish orqali qanday yetaklashini ko‘ramiz. Ikkala holatda ham u odatlanish natijasida paydo bo‘ladigan bo‘shashgan ta’sirni silkitib tashlashni maqsad qiladi.

We see how the Qur’ān takes our hearts through life and growth after ruin and death. In both situations, it aims to shake off the languid effect of over familiarity.

Bundan tashqari, u bizni tarix saboqlariga quloq solishimizga to'sqinlik qiladigan bu bo'g'uvchi to'siqlarni olib tashlashni maqsad qilgan.

Furthermore, it aims to remove those stifling barriers that prevent us from heeding the lessons of history.