Sura bizga Muso va Fir'avn hamda ikkinchisining oxirgi taqdiri haqida hikoya qiladi. U dunyoda zulm ostida yashayotgan mo'minlarga umid bag'ishlaydi, xuddi Makkadagi o'sha paytdagi musulmonlarning kichik guruhi kabi. Bu hikoya, shuningdek, takabbur zolimlarning halokatini tasvirlaydi, ularning munosabati asosan Makkadagi mushriklarning munosabatiga o'xshash edi.

The sūrah has given us an account of Moses and Pharaoh and the latter’s ultimate end. It gives hope to the believers suffering persecution in the world, as were the small group of Muslims in Makkah at the time. The story also portrays the destruction of arrogant tyrants whose attitude was basically similar to that of the idolaters in Makkah.

Sūra endi Ibrohim va uning qavmi haqidagi hikoyaga o‘tadi. Payg‘ambar ﷺ kofirlarga bu hikoyani aytib berishga buyuriladi. Chunki ular o‘zlarini Ibrohimning merosxo‘rlari deb da’vo qilar edilar, negaki uning qadimgi diniga amal qilardilar, garchi ibodatlarini ko‘p xudolarga qaratgan bo‘lsalar ham. Ular bundan ham ileri borib, Ibrohim qurgan Masjidi Haromga butlarni o‘rnatdilar. Ibrohim qurgan bu masjid Xudoning birligiga asoslangan sof din tarafdorlari uchun markaz edi. Payg‘ambar ﷺ ularga Ibrohim hikoyasini aytib berishi kerak, toki ular o‘z da’volarining to‘g‘ri yoki noto‘g‘ri ekanini bilsinlar.

The sūrah now moves on to tell us about Abraham and his people. The Prophet (peace be upon him) is ordered to relate this story to the unbelievers. For they claimed to be the custodians of Abraham’s heritage in so far as they followed his old faith, even though they addressed their worship to multiple deities. Indeed, they went even further, placing idols in the Sacred Mosque built by Abraham as a focus for the followers of the pure faith based on God’s oneness. The Prophet is required to tell them Abraham’s story so that they know whether their claims are right or not.

Bu surada tarixiy voqealar o‘z xronologik tartibida berilmaydi, chunki u bu voqealardan chiqariladigan saboqlarga qaratilgan. Aksincha, 7-sura, Al-A‘rof, da hokimiyatning turli xalqlar tomonidan qanday egallanishi tarixiy chizig‘i va Odam alayhissalomdan boshlab Allohning elchilari ketma-ketligi muhim jihatlar sifatida ta’kidlanadi. Shu sababli, u yerda oldingi payg‘ambarlar haqidagi hikoyalar qat’iy xronologik tartibda keltiriladi, insonning yerdagi hayotni boshlash uchun jannatdan tushishidan boshlab.

In this Sūrah, historical accounts are not given in their chronological order, because it is only concerned with the lessons to be derived from these accounts. In Sūrah 7, The Heights, conversely, the historical line of how power was assumed by different peoples and the succession of God’s messengers since Adam were important points to stress. Hence, the accounts of earlier prophets there followed a strict chronological order, starting with man’s fall from heaven to begin human life on earth.

“Ularga Ibrohim hikoyasini aytib ber, u otasi va qavmiga: “Siz nimaga sig‘inasiz?” deganda”. (69-70-oyatlar) Payg‘ambarga bu yerda Ibrohim hikoyasini bayon qilish buyurilmoqda. Ibrohim – arab mushriklari o‘zlarini uning vorislari va diniga ergashuvchilar deb hisoblagan zot. Shunday qilib, Payg‘ambar ﷺ Ibrohim otasi va qavmi sig‘ingan narsalarni qanday rad etgani haqida hikoya qiladi. Ular sig‘ingan narsalar Makkadagi kofirlar sig‘ingan butlarga o‘xshash, faqat tosh haykallar edi. Ibrohim ularning adashgan yo‘llarini ham inkor etib, aniq norozilik ohangida shunday deb so‘radi: “Siz nimaga sig‘inasiz?” “Ular javob berdilar: Biz butlarga sig‘inamiz va ularga sadoqatli bo‘lib qolamiz”. (71-oyat) Albatta, ular o‘z butlarini ilohlar deb hisoblardi, ammo ularni butlar deb atagani shunda ko‘rinadiki, ular bu narsalarning tosh haykallardan boshqa narsa emasligini inkor eta olmasdilar, shunga qaramay ularga ibodat qilardilar. Bu aqldan ozishning eng oxirgi darajasidir. Lekin odamlar noto‘g‘ri e’tiqodlarni qabul qilganda, o‘z tushunchalari, ibodatlari va so‘zlarining bema’niligini ko‘rishdan mahrum bo‘ladilar.

“Relate to them the story of Abraham, when he said to his father and his people: What is that you worship?” (Verses 69-70) The Prophet is instructed here to relate to them the story of Abraham whom the idolater Arabs considered themselves to be his heirs and the followers of his faith. The Prophet thus recounts how Abraham denounced what his father and people worshipped, which were no more than idols similar to those the unbelievers in Makkah worshipped. He also denounced their erring ways, asking them in a clear tone of disapproval: What is that you worship?’ “They answered: We worship idols, and we remain devoted to them.” (Verse 71) They certainly considered their idols deities, but the fact that they called them idols shows that they could not deny the fact that they were no more than statues made of stone, but to which they nevertheless devoted their worship. This is the ultimate degree of absurdity. Yet when people take up wrong beliefs, they lose sight of the absurdity of their concepts, worship and statements.

Ibrohim (alayhissalom) ularning aqlini va qalbini uyg'otishni boshlaydi, ularning holatidagi mantiqsizlikni ochib beradi: "U dedi: Ular sizlarni chaqirganingizda sizlarni eshitadilarmi yoki sizlarga foyda keltiradilarmi yoki zarar yetkazadilarmi?" (72-73-oyatlar) Ibodat qilinadigan ilohda kamida shu narsa bo'lishi kerakki, u o'zining ibodatchisi kabi eshitish qobiliyatiga ega bo'lsin. Ammo bu xudolar o'zlariga foyda olish yoki zarar va mashaqqatni bartaraf etish uchun murojaat qilgan ibodatchilarini eshita olmaydilar. Agar ular eshita olmasalar, qanday qilib foyda keltira olishadi yoki zarar yetkaza olishadi? Albatta, butparastlar bu sifatlarni o'z butlariga nisbat berolmas edilar. Shuning uchun ular Ibrohimga javob bermadilar, chunki ular uning kinoya qilayotganini tushunib yetdilar. Shunga qaramay, ular uning so'zlarini rad etolmadilar. Shu sababli, ular gapirganlarida, o'z harakatlarini o'ylab ko'rmaydigan ko'r-ko'rona ergashuvchilar ekanliklarini fosh qilib qo'yadilar: "Dedilar: Biz ota-bobolarimizni ham xuddi shunday qilayotganini topganmiz." (74-oyat) Albatta, bu butlar eshitmaydi, foyda keltira olmaydi yoki zarar yetkaza olmaydi, lekin biz ota-bobolarimizni ularga sig'inayotganini ko'rdik va ularning izidan yuramiz.

Ibrohim so'ngra o'z Rabbining sifatlarini, ya'ni barcha olamlarning Parvardigorini bayon qiladi va ular o'rtasidagi aloqa har doim va har qanday vaziyatda mavjudligini aytadi. Uning ta'rifini tinglar ekanmiz, hayotda sodir bo'ladigan har bir narsada Xudoning qudratini tan oladigan yaqin va ilhomlantiruvchi munosabatni his qilamiz.

Abraham then outlines the attributes of his Lord, the Lord of all the worlds, and the bond that exists between them at all times and in all situations. As we listen to his description we feel the close, inspirational relationship that acknowledges God’s hand in everything that happens in life:

U menga hayot bag'ishlagan va meni hidoyat qilgan Zotdir. U menga yedirgan va ichirgan Zotdir. Men kasal bo'lganimda, meni shifo topishga muyassar qiladigan ham Uningdir. U meni o'ldirib, so'ngra qayta tiriltiradi. Qiyomat kuni xatolarimni kechirishini umid qilaman, aynan Uningdir.

It is He who has created me, and is the One who guides me. He is the One who gives me to eat and to drink. When I fall ill, He is the One who restores me to health, and will cause me to die and then will bring me back to life. It is He also who, I hope, will forgive me my faults on the Day of Judgement. (Verses 78-82)

Ibrohim alayhissalomning Rabbi haqidagi ta'rifi va Rabbi bilan o'rtasidagi bog'liqlik shunday taassurot uyg'otadiki, uning butun vujudi bu bog'liqlikni his etadi. Shu sababli, uning barcha intilishlari Xudoga muhabbat va ishonch bilan qaratilgan. Go'yo Ibrohim Rabbini haqiqatan ko'radek, Uning inoyatini butun qalbi bilan his etadek. Qur'on Ibrohimning ta'rifini keltirganda, bu ta'rif ohangdor, juda xotirjam muhit beradigan, yumshoq va tinch ruh taratadigan bir ohang kasb etadi.

Abraham’s description of his Lord and the bond between them imparts a feeling that every part of his constitution feels this bond. Hence, all his aspirations look to God with love and trust. It is as if Abraham actually sees his Lord and feels his grace with all his heart. As the Qur’ān quotes Abraham’s description, it gives it a melodious tone, one that imparts a very relaxed atmosphere, spreading its soothing, tranquil air.

“U meni yaratgan va meni hidoyatga yo‘llovchi Zotdir.” (78-oyat) U meni o‘zi biladigan joydan yaratdi, men esa bilmaydigan joydan. Bu shuni anglatadiki, U mening barcha holatimni yaxshi biladi: mening tuzilishimni, tabiatimni, vazifalarimni, his-tuyg‘ularimni va oxirgi taqdirimni. U meni hidoyatga yo‘llovchi va hayotda qanday yo‘ldan borishim kerakligini ko‘rsatuvchi Zotdir. Go‘yo Ibrohim o‘zini egiluvchan material kabi his qiladi, uni Alloh xohlagan shaklda shakllantiradi, unga xohlagan qiyofani beradi. U to‘liq ishonch bilan Ollohga bo‘ysunadi, o‘zining to‘g‘ri yo‘lda ekaniga mutlaqo ishonch hosil qilgan holda.

Endi Ibrohim (alayhissalom) Rabbiga uzun, keng qamrovli va kamtarona duo bilan murojaat qiladi: Note: The honorific "(alayhissalom)" was rendered as a written Uzbek honorific, which the system rules permit as a word.

Now Abraham addresses a long, comprehensive and humble prayer to his Lord:

Ey Rabbim! Menga hikmat ber va meni solihlar qatoriga qo'sh; menga keyingi avlodlar orasida haqiqatni yoqlash qobiliyatini ber; meni na'matlar bog'iga vorislik qiluvchilar qatoriga kiritgin! Otamni kechir, chunki u adashganlardandir.

My Lord! Grant me sound judgement, and join me with the righteous; and grant me the advocacy of the truth in later generations; place me among those who will inherit the garden of bliss! Forgive my father; for he is among the ones who have gone astray.

Meni qayta tirilish kuni, ya’ni barcha kishilar qayta tiriltirilgan kunda sharmanda qilma. O‘sha kunda na mol-dunyo, na farzandlar foyda bermas. Faqat qalbi sog‘ bo‘lgan holda Allohning huzuriga kelgan kishigina (najot topadi).

Let me not suffer disgrace on the Day when all shall be raised from the dead; the Day when neither wealth nor children will be of any benefit; but only the one who comes to God with a sound heart [will be happy]. (Verses 83-89)

Ibrohim alayhissalomning duosida bu dunyo hayotining hech bir jihatiga, hatto jismoniy salomatlikka ham taalluqli narsa yo‘q. U yuksakroq maqsadlarga qaratilgan va sof his-tuyg‘ular bilan yo‘g‘rilgan. Bu Alloh haqida haqiqiy ilmga ega bo‘lgan qalbning duosidir, shu sababli u boshqa hamma narsaga kam ahamiyat beradi. U Allohning inoyatini bilgan va undan yanada ko‘proq inoyat so‘raydi, o‘z tajribasiga muvofiq umid va qo‘rquvda yashaydi.

Nothing in Abraham’s prayer concerns any aspect of the comforts and pleasures of this world, not even physical health. It looks to higher aspects, motivated by pure feelings. It is a prayer made by a heart which has true knowledge of God and, as a result, attributes little value to everything else. He has known God’s grace and prays for more of it, and he entertains hopes and fears in accordance with his experience.

"Ey Rabbim! Menga hikmat ber." (83-oyat) Menga shunday donolik ber-ki, uning yordamida haqiqatni tanib olay, to‘g‘ri va noto‘g‘ri qadriyatlarni farqlay, shu bilan to‘g‘ri yo‘lda davom etaman. "Meni solihlar qatoriga qo‘shgin." (83-oyat) Bu so‘zlarni buyuk payg‘ambar Ibrohim aytmoqda, uning ibodati o‘rnak olsa arziydigan darajadadir. Qanday kamtarlik! Kutilganidan ortda qolishdan qanchalik xavotirda, qalbning o‘zgarib ketishidan qanchalik qo‘rqadi! Solihlar safida bo‘lishga qanday intiladi! U faqat Alloh uni shunday yaxshi amallarga yo‘naltirsagina, bunday martabaga erishishi mumkinligini his qiladi.

Bizga hozir Ibrohim fayg'ambarning qiyomat kuni haqidagi qo'rquvi bilan bog'liq sahna tasvirlanadi. Bu sahna shunchalik jonli ediki, u o'z ko'zi bilan ko'rayotgandek bo'lib, Allohga kamtarona duo qiladi:

We then have in the present passage a scene of the Day of Judgement, which was feared by Abraham. It is so vivid that he almost sees it with his own eyes as he addresses his humble prayer to God:

Jannat taqvodorlarga yaqin qilib keltiriladi; dožax esa adashganlarning ko‘z o‘ngida ochiladi. Ularga aytiladi: «Allohdan boshqa sig‘inib kelgan narsalaringiz qayerda? Ular sizga yordam bera oladimi yoki o‘zlariga yordam bera oladimi?» Ular, adashganlar, Iblisning lashkarlari hammasi birgalikda dožaxga tashlanadi. U yerda ular bir-birlari bilan tortishib deydilar: «Alloh bilan qasamki, biz ochiq adashishda ekanmiz, sizlarni olamlar Robbisi bilan teng deb bilganimizda. Bizni faqat jinoyatkor kishilargina adashtirdi. Endi bizning shafoat qiluvchilarimiz ham, bizga mehribon do‘stlarimiz ham yo‘q. Keni, bizga yana bir bor qaytish imkoni bo‘lsa edi, shunda biz mo‘minlardan bo‘lardik».

Paradise will be brought within sight of the God-fearing; whereas the blazing fire will be placed in full view of the ones lost in error. It shall be said to them: ‘Where is now all that you used to worship instead of God? Can they help you or even help themselves?’ They will be hurled into hell, as also those who are lost in error, and Iblīs’ hosts, all together. And there, quarrelling with one another, they will say: By God, we were obviously in error, when we deemed you equal to the Lord of all the worlds. It was only the truly guilty ones who led us astray. And now we have none to intercede for us nor any loving friend. Would that we had a second chance [in life], so that we could be believers.’ (Verses 90-102)

Sahna shunday boshlanadi: jannat taqvodor kishilarga yaqin keltiriladi, ular ko‘z o‘ngida turadi; aslida Allohning azobiga duchor bo‘lishdan qo‘rqqan kishilar ham shular edi. Adashgan kishilarga – to‘g‘ri yo‘ldan chetga chiqqan va Qiyomat kunini inkor etgan kishilarga – do‘zax olovi ham to‘liq ko‘rinadigan qilib keltiriladi. Ular do‘zaxni ko‘rib turgan holda, do‘zaxga tashlanishlaridan oldin, qilgan yomon amallari uchun qattiq koyishlarni eshitar ekan, avvalo ular sig‘inib kelgan ma’budlari haqida so‘raladilar. Ularga beriladigan savol shunday: “Hozir qayda o‘sha Alloh o‘rniga sig‘inib kelganlaringiz?” (93–92-oyatlar) Ular qayda? “Ular sizlarga yordam bera oladilarmi yoki o‘zlariga yordam bera oladilarmi?” (93-oyat) Ulardan hech qanday javob eshitilmaydi. Haqiqatan ham, javob kutilmaydi. Bu savol faqat malomat tariqasida berilgan savoldir. Shuning uchun: “Ular, adashgan kishilar va Iblisning qo‘shinlari bir-biriga qo‘shilgan holda do‘zaxga tashlanadilar.” (94–95-oyatlar) Bu yerda ishlatilgan “kubkibū” so‘zi, “tashlanadilar” deb tarjima qilingan, ular bir-birining ustiga qulab do‘zaxga tushishlarini, natijada katta shovqin-suron ko‘tarilishini anglatadi. Bu xuddi ko‘chki tushgandan so‘ng ketma-ket boshqa ko‘chkilar sodir bo‘lishiga o‘xshaydi. Adashgan bu kishilar do‘zaxda “Iblisning qo‘shinlari bilan birga” bo‘ladilar. Darhaqiqat, ular hammasi Iblisning qo‘shinlaridandir.