Ţā. Sīn. Mīm. Bular aniq bayon qiluvchi Kitobning oyatlaridir. (1-2-oyatlar)

Ţā. Sīn. Mīm. These are verses of the Book that makes things clear. (Verses 1-2)

Sura boshlanishda uchta alohida arabcha harf keladi: Ṭā Sīn Mīm. Bu harflar Qur'on oyatlari, ya'ni ushbu sura ham kiradigan, haqiqatni to'liq aniq bayon qiluvchi kitob, aynan shunday harflardan tuzilganini bildiradi. Bu harflar vahiyni inkor etuvchilarning qo'lida ham bor, ammo ular ulardan bu aniq kitobga o'xshash hech narsa yarata olmaydilar. Kitobning mohiyati sura boshida va oxirida bayon etiladi, xuddi shunga o'xshash alohida harflar bilan boshlanadigan har bir surada bo'lgani kabi.

The sūrah begins with three separate Arabic letters, Ţā Sīn Mīm, indicating that the verses of the Qur’ān, the book that sets things in full clarity, including the present sūrah, are made out of such letters. These letters are available to those who deny divine revelation, and they cannot produce out of them anything similar to this clear book. The nature of the book is discussed at the beginning and end of the Sūrah, just as it is discussed in every sūrah which has a similar beginning employing separate letters.

Sūra shundan so'ng Payg'ambarga murojaat qiladi, u mushriklar haqida tashvishlanadi va ularning uning da'vatini hamda Qur'onni rad etishidan qayg'uradi. U Payg'ambarga bu masalaning uning tashvishlanishiga arzimasligini aytib, tasalli beradi. Xudo ularni osonlik bilan iymonga majburlashi mumkin edi, buning uchun ular qarshilik qila olmaydigan aniq bir belgini ko'rsatardi: "Ular iymon keltirmayapti, deb o'zingni [qayg'udan] halok qilmoqchimisan? Agar xohlasak, osmondan ularga shunday bir belgi tushirib qo'yamizki, bo'yinlari unga bo'ysunib egilib qoladi." (3-4-oyatlar)

The sūrah then addresses the Prophet who is concerned about the idolaters and saddened by their rejection of his message and the Qur’ān. It comforts the Prophet telling him that the whole matter is not worth his concern. God could easily have forced them to believe by showing them a clear sign they would not have been able to resist: “Would you, perhaps, torment yourself to death [with grief] because they would not believe? If We will, We can send down to them from the skies a sign before which their necks will remain bent in submission to it.” (Verses 3-4)

Bu yerda Payg‘ambarga ulardan kufr keltirayotganlarga nisbatan haddan tashqari qayg‘urganlari uchun ogohlantirish ohangi bor: "Ular iymon keltirmagani uchun o‘zingni halok qilib yuborarmiding?" (3-oyat) Payg‘ambar ﷺ kofirlarning rad etishi albatta azobga olib kelishiga ishonganlari sababli iztirobda ekanlari ko‘rsatiladi. Bu odamlar uning o‘z qabilasi va jamoasiga mansub bo‘lgani uchun u bu masalani chin dildan olgan, muqarrar ravishda yuz beradigan oqibat uchun ko‘ngli og‘ir bo‘lgan. Biroq Alloh taolo, Uning o‘zi ham ﷺ, uni qayg‘usi bilan yolg‘iz qoldirmaslik darajasida mehribondir. Sura unga shuni aytadiki, uning mas’uliyati bu odamlarni mo‘minlar safiga kiritishni o‘z ichiga olmaydi. Agar Xudoning irodasi bo‘lganida, U barcha dalillarini befoyda qilib qo‘yadigan, mo‘jizaviy va qarshilik ko‘rsatib bo‘lmaydigan belgi nozil qilgan bo‘lar edi. Shunda ularning oldida Xudoga iymon keltirib, Unga bo‘ysunishdan boshqa chora qolmas edi. Oyat bunday belgiga ularning bo‘ysunishini yorqin tasvirlaydi: "ularning bo‘yinlari unga itoat bo‘lib egilib qoladi." (4-oyat) Bu tasvir ularni bo‘yinlari doimo egilgan holda, hech qachon yuqoriga qaray olmaydigan qilib ko‘rsatadi.

Qur’on o‘zining tuzilishi va badiiy ifodasi jihatidan mo‘jizaviydir: u butun matni davomida bir xil yuksak xususiyatlarni saqlab qoladi. Shu jihatdan u insoniy asarlardan keskin farq qiladi, chunki inson asarlarida hatto bir muallifning o‘zida va bitta asarning ichida ham uslub, kuch va darajada tafovutlar kuzatiladi. Qur’on esa o‘zining badiiy xususiyatlarini butun matn bo‘ylab bir xil darajada saqlaydi. Bu esa uning o‘zgaruvchan vaziyatlar va vaqtinchalik sharoitlar ta’siriga bo‘ysunmaydigan Zot tomonidan nozil qilinganining dalilidir.

The Qur’ān is miraculous in its construction and artistic presentation, maintaining the same features of excellence throughout. Thus, it is totally unlike human works where we note variations in standard, power and level even by the same author and within the same work. By contrast, the Qur’ān maintains its artistic characteristics at the same level throughout, demonstrating that it is the work of the One who is not influenced by changing situations and temporary circumstances.

Qur’on ham o‘zining intellektual tuzilishi va qismlarining o‘zaro uyg‘unligi bilan benazirdir. Unda hech narsa tasodifan yuzaga kelmaydi; hech narsa o‘z o‘rnidan tashqarida bo‘lmaydi. Uning barcha ko‘rsatmalari va qonunchilik buyruqlari to‘liq uyg‘unlikda bo‘lib, inson hayotiga taalluqlidir va uning barcha jabhalarini tartibga soladi. Uning ichida, hatto mayda tafsilotlar darajasida ham, mutlaqo hech qanday ziddiyat yo‘q. Qonunchilikning butun hajmidagi birorta jihat yoki qoida ham inson tabiatiga zid emas. Hammasi bir o‘q atrofida aylanadi, bir maqsadga xizmat qiladi va to‘liq uyg‘unlikni saqlaydi. Buni inson sa’y-harakati hech qachon amalga oshira olmagan bo‘lardi. Bu faqat vaqt va makon cheklovlaridan xoli bo‘lgan cheksiz bilimning mahsuli bo‘lishi mumkin. Aynan shunday mutlaq bilim shunchalik to‘liq va nuqsonsiz qonun-qoidalar tizimini yarata oladi.

The Qur’ān is also unique in its intellectual structure and the mutual complementarity of its parts. Nothing in it occurs by mere coincidence; nothing occurs out of place. All its directives and legislative orders are in full harmony, address human life and regulate all its aspects. There is absolutely no contradiction in it even at the level of minute detail. Not a single aspect or provision in its full volume of legislation is incompatible with human nature. Everything turns around the same pivot, serving the same aim, and maintaining full harmony. This could never have been achieved by human endeavour. It can only be the product of limitless knowledge that is free of the constraints of time and place. It is only such absolute knowledge that can produce such a complete and flawless code.

Qur’on o‘ziga xos tarzda — ko‘ngillar va qalblarga kirib boradigan, har bir qulfni ochadigan va ta’sir ko‘rsatadigan har bir nuqtaga yetib boradigan sodda va oqimli uslubi bilan ajralib turadi. U yechimi qiyin bo‘lgan muammolarga sodda va oson echimlar taqdim etish yo‘li bilan hayratlanarli. Boshqa tomondan, uning o‘z tizimiga muvofiq odamlarni tarbiyalash va shakllantirish usuli — faqat eng yengil tegish orqali, murakkablik, tartibsizlik yoki aldovdan xoli holda — ham ajoyibdir.