Albatta, bu [Qur’on] olamlarning Rabbi tomonidan yuqoridan nozil qilingan. Uni ishonchli Ruh sizning qalbingizga tushirdi — toki siz ogohlantiruvchi bo‘lasiz, aniq arab tilida.
Most certainly, this [Qur’ān] has been bestowed from on high by the Lord of all the worlds. The trustworthy Spirit has brought it down into your heart — so that you may give warning, in the clear Arabic tongue. (Verses 192-195)
Ishonchli Ruh — bu farishta Jabroil (Jibrīl) bo‘lib, u Qur’onni Allohdan olib kelgan va Payg‘ambarning qalbiga muhrlagan. U, albatta, ishonchli edi, chunki unga topshirilgan amanatni butunlay saqlagan. Shunday qilib, u Qur’onni bevosita Muhammad ﷺ ga yetkazdi va Payg‘ambar uni to‘liq tushunib oldi. Shu tariqa Payg‘ambar ravshan arab tilida, ya’ni uning xalqi gaplashadigan tilda, odamlarni ogohlantiruvchi va nasihat qiluvchi bo‘ldi. Inson aytishi mumkin bo‘lgan so‘zlarning eng yuqori darajasini ular yaxshi bilganliklari sababli, Payg‘ambar ﷺ Qur’onni ularga o‘qiganda, u ularning o‘z tillarida bo‘lishiga qaramay, odamlar gapiradigan so‘zlarga o‘xshamasligini anglashdi. Tuzilishi, ma’nolari, uslubi va izchilligi bilan u aniq ko‘rsatdiki, u hech qanday inson manbaidan kelmagan.
The trustworthy Spirit was the angel Gabriel, or Jibrīl, who brought the Qur’ān from God and imprinted it in the Prophet’s heart. He was certainly trustworthy, keeping intact what was given into his trust. Thus, he gave it directly to the Prophet Muhammad, who understood it fully. Thus, the Prophet became a warner giving people admonition in the clear Arabic tongue, which was the language his people spoke. As they were well aware of the utmost that human beings could say, they recognized as the Prophet recited the Qur’ān to them that it was unlike what humans say despite its being in their own tongue. By its very construction, meanings, method and consistency, it clearly demonstrated that it definitely came from no human source.
Bu dalil Qur’onning o‘zidan keldi. Biroq sura yana qo‘shimcha dalil keltiradi, bu safar tashqi dalil: “Albatta, bu (Qur’on) avvalgi xalqlarning kitoblarida bashorat qilingan. Bani Isroil olimlarining uni tan olgani ular uchun yetarli dalil emasmi?” (196-197-oyatlar). Osmondan Qur’onni oladigan Payg‘ambarning sifati va u targ‘ib qiladigan e’tiqodning asoslari qadimgi xalqlarning kitoblarida aniq ko‘rsatilgan edi. Shu sababli Bani Isroil olimlari bu so‘nggi xabar va Payg‘ambarni kutayotgan edilar. Ular uning zuhur etish vaqti yaqinlashayotganini his qilib, o‘zaro shu haqda gaplashardilar, buni Salmon va Abdulloh ibn Sallom rivoyat qilgan.2 Bu borada keltirilgan rivoyatlar mutlaqo ishonchlidir.
This evidence came from within the Qur’ān itself. The sūrah, however, also provides further evidence, but this time it is external: “It was surely foretold in the revealed books of former peoples. Is it not sufficient proof for them that the learned ones among the Children of Israel have recognized it [as true]?” (Verses 196-197) The description of the Messenger who would receive the Qur’ān from on high, and the fundamentals of the faith he would preach were clearly indicated in the scriptures of ancient peoples. Hence, the learned ones among the Children of Israel were expecting this last message and Messenger. They felt that the time for his appearance was fast approaching and they talked about it among themselves, as reported by Salmān and `Abdullāh ibn Sallām.2 Reports concerning this are absolutely authentic.
Ўша бутparастлар билиб туриб инодда қилишарди. Уларда далил ва исбот етишмас эди, деб бўлмайди. Агар уларнинг олдига арабча бўлмаган бирор киши келиб, Қуръонни унинг гўзал арабча услубида ўқиганида ҳам, улар ишонмаган бўлардилар: «Агар Биз уни арабча бўлмаган кишиларнинг бирортасига нозил қилиб, у уларга ўқиб берганида ҳам, улар унга ишонмас эдилар». (198-199-оятлар)
Бу гап Пайғамбар ﷺни тасалли бериш учун айтилган эди: эътирозсиз, энг равшан далил олдида ҳам уларнинг қатъий инкор қилишини унга кўрсатиш учун. Сўнгра сура шундай деб давом этади: ҳақиқатнинг равшан ва аниқ бўлишига қарамай, уни инкор қилиш уларнинг табиатига сингиб кетган эди. Улар Аллоҳнинг азобини, яъни уларни бехабар ҳолда ушлайдиган азобни кўргунларича бу турган жойларидан қайтмайдилар: «Шундай қилиб, Биз уни гуноҳкорларнинг қалбларига киритдик. Улар аламли азобни кўргунларича унга ишонмайдилар. Азоб уларга кутилмаганда, улар сезмаган ҳолларида келади». (200-202-оятлар)
Those idolaters were knowingly stubborn in their opposition. They did not lack the evidence or the proof. Had a non-Arab come to them and recited the Qur’ān in its superb Arabic style, they would still have refused to believe: “Had We revealed it to any non-Arab, and had he recited it to them, they would not have believed in it.” (Verses 198-199) This was meant to comfort the Prophet, presenting to him their stubborn refusal despite the clearest form of evidence. The sūrah then states that such denial of the truth, despite its clarity and certainty, was second nature to them. They would not depart from this stance until they suffered God’s punishment, which would take them by surprise: “Thus have We caused it to pass through the hearts of the guilty: they shall not believe in it until they see the grievous suffering. It will come to them suddenly, without their being aware of it.” (Verses 200-202)
Shunday qilib, sura ularning Qur’on vahiysini inkor etishdagi qimirlamas qat’iyatini jismoniy tasvir orqali ko‘rsatadi: unga ko‘ra, u ularning tabiatiga inkor shaklida o‘tkazilgan. Shu sababli u ularning ongi va qalbiga faqat rad etilgan va qabul qilinmagan narsa ko‘rinishida yetib boradi. U ularning qalblarida “qattiq azobni ko‘rguncha” shunday qoladi. Ammo bunday azob ularga “ular sezmagan holda, to‘satdan” keladi. Darhaqiqat, ba’zilar shunday qattiq inkorda qat’iy turdiki, ular yer yuzidan ketgunlaricha shunday bo‘ldi. Shunda bu ularning og‘ir azobga duchor bo‘lishidan darak berdi. Chunki aynan shu azobga yuzlashgan paytda haqiqat anglanadi: “Shunda ular: «Bizga bir muhlat berilsa-chi?» deydilar” (203-oyat). Ya’ni: “O‘tgan narsani tuzatish uchun yana bir imkon berilsa-chi?” Biroq bunday imkon ularga hech qachon berilmaydi.
Thus the sūrah provides a physical image of their unbudging denial of the revelation of the Qur’ān, saying that it has been made to pass through their constitution in denial form. Thus it does not reach their minds and hearts except in the form of something that is denied and rejected. It remains so in their hearts “until they see the grievous suffering.” But such suffering “will come to them suddenly, without their being aware of it.” Indeed, some maintained such a stubborn denial until they departed from the face of the earth. This, then, heralded their grievous suffering. For it is at the very moment of facing such suffering that realization is achieved: “And then they will say: Could we have a respite?” (Verse 203) Can we have another chance to rectify what has passed? That, however, will never be given.
Ular beparvo masxaralari bilan Allohning azobini shoshiltirdilar, chunki ular bahramand bo‘lgan noz-ne'matlar doimiy bo‘ladi, deb ishonardilar. Shu sababli ular o‘zlarining iltifot va ne'mat holatidan azob va jazo holatiga o‘tishlarini mumkin emas deb hisoblardilar. Bu hayotda rohat va ne'matga ega bo‘lgan kishilarning odatiy munosabatidir. Ular hech qachon, agar bo‘lsa ham kam hollarda, bularning hammasi yo‘qolishi mumkinligini o‘ylashmaydi. Shuning uchun sūra ularni bu haqiqatga uyg‘otadi va ular hozir shoshiltirayotgan azobga duch kelganlarida qanday ahvolda bo‘lishlarini ularning ko‘z oldiga keltiradi: “Ular Bizning azobimizni tezlashtirishni xohlaydilarmi?”
They hastened God’s punishment with their careless ridicule, believing that the comforts they enjoyed would last. Hence, they considered it improbable that they could ever move from a position of favour to one of suffering and punishment. This is a common attitude among those who enjoy a life of comfort and blessing. They rarely, if ever, think that it can all be removed. Hence, the sūrah wakens them to this reality, raising before them what their position will be when they suffer the punishment they now hasten: “Do they, then, wish that Our punishment be hurried on?
Lekin shuni o'ylab ko'ring: Agar Biz ularga bir necha yil bahra olishga ruxsat bersak-u, so'ngra ularga va'da qilingan [azob] yetib kelsa — ular avvalgi barcha bahra olishlari ularga qanday foyda keltiradi?" (204-207-oyatlar) Sura azobni tezlashtirish tasavvurini bir chetga qo'yadi va ogohlantirishlarning amalga oshishi ehtimolini ko'taradi. Biz yillar davomidagi zavqning go'yo hech bo'lmagandek yo'qolib borayotganini ko'ramiz. Ular bu zavqdan hech qanday foyda ko'rishmaydi.
But consider this: If We allow them to enjoy themselves for several years, and then the promised [punishment] befalls them — of what avail to them will be all their past enjoyment?” (Verses 204-207) The sūrah puts the image of hastening punishment to one side, and raises the prospect of the fulfilment of the warnings. We see the years of pleasure dwindling, as though they had never been. They benefit them in no way.
Ibn Kasir (Ibn Kathīr) keltirishicha, sahih hadisda Payg'ambar ﷺ shunday deganlar: «Qiyomat kunida bir kofir keltiriladi va unga jahannamga bir lahzalik cho'milish beriladi. Keyin undan so'raladi: "Hayotingda hech yaxshilik yoki biror farovonlik ko'rganmisan?" U javob beradi: "Sening izzating bilan, ey Rabbim, hech ko'rmaganman." Dunyoda eng qiyin hayot kechirgan odam esa keltiriladi va unga jannatdan bir lahzalik tatib ko'rish beriladi. Keyin undan so'raladi: "Hayotingda hech balo yoki azob ko'rganmisan?" U javob beradi: "Sening izzating bilan, ey Rabbim, hech ko'rmaganman."»
3
An authentic ĥadīth, according to Ibn Kathīr, quotes the Prophet as saying: “An unbeliever is brought forward on the Day of Judgement and he is given a quick dip into the fire. He is then asked: ‘Did you ever experience anything good or any luxury in your life?’ He will answer: ‘By Your greatness, my Lord, I never did.’ And the person who endured the most miserable life on earth is brought forward and he is given a quick taste of heaven. He is then asked: ‘Did you ever experience any misfortune or misery?’ He will answer: ‘By Your greatness, my Lord, I never did.”‘ 3
Kofirlarga endi ogohlantirish yo‘q qilinishning muqaddimasi ekanligi bildiriladi. Darhaqiqat, Allohning rahmatidan biri shuki, U hech bir jamoani avval unga iymonga da’vat qiluvchi dalillarga ishora qiladigan elchi yubormay turib halok qilmaydi: {Biz hech qachon biror shaharni ogohlantiruvchilar yubormasdan turib halok qilmaganmiz. Va Biz hech kimga zulm qilmaymiz.} (208-209-oyatlar)
The unbelievers are then put on notice that the warning is a prelude to destruction. It is after all an aspect of God’s grace that He does not destroy a community without first sending them a messenger pointing to the signs that should encourage them to accept the faith: “Never have We destroyed any community unless it had received warnings, and reminders. Never do We wrong anyone.” (Verses 208-209)
Xudo barcha insoniyatdan Unga faqat ibodat qilish haqida va'da olgan. Bu inson tabiatining va'dasi bo'lib, u inson tabiatiga Yagona Xudoning borligini his qildiradi, agar u buzilib, yo'ldan ozmasa.4 U bizni o'rab turgan dunyoga to'g'ri din tomon ishora qiluvchi sanoqsiz dalillarni joylashtirgan. Bularning barchasi Yagona Yaratuvchining borligini tasdiqlaydi. Odamlar o'z tabiatining va'dasini unutib, din ko'rsatkichlarini e'tibordan chetda qoldirganda, Xudo ularga unutganlarini eslatish va e'tiborsiz qoldirganlarini ko'z oldilariga qo'yish uchun ogohlantiruvchi yuboradi. Shunday qilib, ilohiy xabar eslatma hamda mukammal adolat va to'liq rahmat amali sifatida berilgan: "Biz hech kimga zulm qilmaymiz." (209-oyat) Bu imon keltirmagan jamoalarni halokatga uchratishda ham shunday. Bunday halokat to'g'ri hidoyatdan chetga chiqqanlar uchun adolatli jazodir.
God took a pledge from all mankind that they would worship Him alone. This is the pledge of nature which makes human nature feel the presence of the One God, unless it grows corrupt and deviates.4 He placed countless indications in the world around us pointing to the right faith. All these confirm the presence of the One Creator. When people forget the pledge of their own nature, and overlook the pointers to faith, God sends them a warner to remind them of what they have forgotten and puts before their eyes what they have overlooked. Thus, the divine message is meant as a reminder and an act of perfect justice and total mercy: “Never do We wrong anyone.” (Verse 209) This is true even with the destruction of unbelieving communities. Such destruction is fair requital for deviating from proper guidance.
Sūra mazkur Qur’onning nozil bo‘lish usulini juda aniq bayon qilishi haqida yana ko‘p narsani aytadi: “Bu Qur’onni shayotinlar olib tushirmadilar. Ular buni qilishga yarashmaydilar va buni qila olmaydilar. Ular hatto uni eshitishdan ham chetlatilganlar.” (210–212-oyatlar)
The sūrah has more to say about the Qur’ān making the method of its revelation very clear: “No evil spirits have brought down [this Qur’ān]. It is not for them [to do so], nor can they. Indeed they are debarred even from hearing it.” (Verses 210-212)
Sura bu oyatlarda Qur'onning yuqoridan nozil qilinganligi haqida aniq bayon bergan edi: "Albatta, bu [Qur'on] olamlar Parvardigori tomonidan nozil qilingan. Uni ishonchli Ruh sening qalbingga tushirdi — ogohlantiruvchilardan bo'lishing uchun, ochiq arab tilida." (192-195-oyatlar) So'ngra sura kofirlarning yuqoridan nozil qilingan Qur'on vahiysini inkor etishlari va payg'ambarga qarshi chiqib, o'z azoblarini tezlashtirishlari haqida so'zlaydi. Endi sura ularning bu da'volarini rad etadi: Qur'on faqat yovuz jinlarning so'zi, folbinlar ko'rsatadigan narsalar kabi, degan gaplarini, ya'ni ba'zi jinlar farishtalarning gapini eshitib, ularga g'oyib olamidan xabar keltiradi, deganlarini rad etadi.
The sūrah had already given a clear statement of the source of the Qur’ān: “Most certainly, this [Qur’ān] has been bestowed from on high by the Lord of all the worlds. The trustworthy Spirit has brought it down into your heart — so that you may give warning, in the clear Arabic tongue.” (Verses 192-195) The sūrah then goes on to speak about the unbelievers’ denial of the revelation of the Qur’ān from on high and their hastening of their punishment by way of challenging the Prophet. Now the sūrah refutes their claims that it is no more than the talk of evil spirits, of the sort fortune-tellers display, claiming that some spirits bring them news of the world beyond as they listen to the angels.
Bu Qur’on insonlarni solih hayotga va imonga chaqiradi, ularga hidoyat beradi. U shaytonlar tomonidan nozil bo‘la olmas edi. Ular insonlarni adashtiradi, buzg‘unchilik va kufrni targ‘ib qiladi. Ular buni boshlashga urinsalar ham qodir emaslar, chunki ular Alloh tomonidan nozil qilinayotgan Qur’onni tinglashdan man etilganlar. Uni Payg‘ambar ﷺ ga, Allohning izni bilan, ishonchli Ruh olib tushadi. Shu sababli, shaytonlar unga hatto tegolmaydilar.
This Qur’ān, which calls people to lead a virtuous life and to have faith, providing them with guidance, could not be given by evil spirits which lead people astray and advocate corruption and disbelief. They cannot initiate it even if they try, because they have been debarred from listening to it as it is revealed by God. The one who brings it down to the Prophet, by God’s permission, is the trustworthy Spirit. Hence, the evil ones cannot even touch it.