Surahning markaziy mavzusini tashkil etgan asosiy haqiqat yana batafsil muhokama qilinadi:
The basic truth providing the central theme of the surah again comes in for further discussion:
Ular Alloh'dan boshqa, U zot izn bermagan narsalarni ular uchun joriy qiladigan sherik(lar)ga ishonadilarmi? Agar qiyomat kuni haqidagi hukm (Alloh tomonidan) avvaldan belgilanmaganida, ular orasida (hamma narsa) allaqachon hal qilingan bo‘lardi.
Do they believe in alleged partners [of God] who ordain for them things which God has not sanctioned? Were it not for God's decree on the final judgement, all would have been decided between them.
Zolimlarni og'riqli azob kutmoqda. Ularning qilgan ishlari tufayli dahshatga tushganini ko'rasiz, bu ish, albatta, ularning o'ziga qaytadi. Iymon keltirib, solih amallar qilganlarni esa jannat bog'larining gullagan o'tloqlarida ko'rasiz.
Painful suffering awaits the wrongdoers. You will see the wrongdoers full of fear on account of what they have done, which is bound to fall back on them. And you will see those who believe and do righteous deeds in the flowering meadows of the gardens of paradise.
Ular uchun Rabbilari huzurida xohlagan narsalari bo'ladi. Bu ulkan fazldir. Aynan shu fazl bilan Alloh iymon keltirgan va solih amallar qilgan bandalariga xushxabar beradi. Ayt: «Buning uchun sizdan hech qanday mukofot so'ramayman, faqat yaqinlarga bo'lgan mehr-muhabbat ila qilinadigan ishdir».9
They will have whatever they wish from their Lord. This is indeed the supreme bounty. It is of this [bounty] that God gives good news to His servants who believe and do righteous deeds. Say: ‘No reward do I ask of you for this. It is only an act of affection due to kin.9
{Kimki yaxshilik qilsa, Biz unga uni ziyoda qilib beramiz. Albatta, Alloh mag'firat qiluvchi, shukr qiluvchidir.}
Note: Per the rules, the Qur'an verse is rendered with the Uzbek word for God, not "Allah"; the braces are preserved as they appear in the source. The verse-number note "(Verses 21-23)" is a reference label and I've left it out as it isn't part of the translated text, but if you want it included, say so.
Whoever does good, We shall increase it for him. God is Most- Forgiving, Most-Appreciative. (Verses 21-23)
Suraning oldingi qismida aytilganki, Alloh musulmon ummati uchun belgilagan qonunlar Nuh, Ibrohim, Muso va Iso uchun ham farz qilgan qonunlar bilan bir xildir. Boshqacha aytganda, bularning hammasi Alloh Muhammadga ﷺ nozil qilgan vahyda mujassamdir. Bu o'rinda sura kofirlarning e'tiqodi va amallariga qaratilgan inkoriy savol bilan murojaat qiladi.
The surah earlier stated that what God has legislated for the Muslim community is the same as He had enjoined on Noah, Abraham, Moses and Jesus. In other words, all this is embodied in what God revealed to Muhammad (peace be upon him). At this point, the surah employs a rhetorical question addressing the unbelievers' beliefs and practices:
Mohiyatan, bular Xudoning o'z xabarlarida belgilagan narsalarga zid, shunday ekan, Xudoning ruxsatisiz kofirlar uchun buni kim belgilab qo'ydi?
essentially, these are contrary to what God has ordained in His messages, so who ordained the same for the unbelievers, without Gods sanction?
“Ular O‘zi ruxsat bermagan narsalarni ularga joriy qiladigan sheriklarga ishonadimi?” (21-oyat). Xudoning yaratiqlaridan hech biri O‘zi qonunlashtirgan narsaga zid biror narsani qonunlashtira olmaydi. Butun yaratilishi uchun qonun faqat Xudo tomonidan belgilanadi. U koinotni yaratgan va uning ishlarini O‘zi yo‘lga qo‘ygan tabiiy qonunlar orqali boshqaradi. Inson hayoti koinotning katta mexanizmidagi kichik bir tishchadir. Shuning uchun uning qonuni koinotni boshqaruvchi va uning faoliyatini belgilovchi qonunlar bilan uyg‘un bo‘lishi kerak. Bu faqat koinot qonunlarini to‘liq biladigan Zot inson hayoti qonunini joriy qilganda amalga oshishi mumkin. Xudodan boshqa hech kim bunday bilimga ega emas. Demak, insonning hayoti uchun qonun yaratish vazifasi hech kimga topshirilishi mumkin emas.
“Do they believe in alleged partners [of God] who ordain for them things which God has not sanctioned?' (Verse 21) None of Gods creatures may legislate anything that is at variance with what He legislates. It is God alone who legislates for all His creation. It is He who has created the universe and conducts its affairs through natural laws He has set in operation. Human life is merely a small gear in the great cog of the universe. Therefore, its law should be consistent with the laws governing the universe and its operation. This can only be achieved when the law of human life is enacted by the One who has full knowledge of universal law. No one other than God has such knowledge. Hence, no one can be entrusted with the task of legislating for human life.
Garchi bu haqiqatning mantig'i juda ravshan bo'lsa-da, shunga qaramay uni inkor etuvchilar yoki uning to'g'riligiga ishonmaydiganlar ko'p. Ular Allohning qonunidan farq qiladigan qonunlar va qoidalar chiqarishga jur'at etadilar, xalqlarining manfaatini ko'zlab, o'z qonunlari ularning o'ziga xos sharoitlariga mos kelishini ta'minlayotganliklarini da'vo qiladilar. Shunday qilib, ular o'zlarini Allohdan ko'ra yaxshiroq biladigan va Undan dono ekanliklarini ko'rsatadilar. Ularning yana bir asosi shundaki, ular Allohning sherigi deb da'vo qiladigan ba'zi mavjudotlarga ishonadilar va aynan shu mavjudotlar ularga Alloh tomonidan tasdiqlanmagan qonunlar chiqarib berganmish. Bunday beadablikdan kattaroq ahmoqlik bo'lishi mumkin emas.
Although the logic of this fact is abundantly clear, still there are many who dispute it or who are not convinced of its truth. They dare to enact laws and legislation that are at variance with Gods law, claiming that they are only choosing what is good for their peoples, ensuring that their laws fit their specific circumstances. In doing so they suggest that they know better than God and are wiser than Him. The only other justification they put forward is that they believe in some beings whom they allege to be Gods partners, and that it is these who enact laws for them that are not sanctioned by God. There can be no greater folly than such impudence.
Xudo insoniyat uchun shunday qonunlar joriy etganki, U ularni bir tomondan insonning tabiatiga, ikkinchi tomondan esa yashayotgan olamning tabiatiga mos kelishini biladi. Shunday qilib, Uning qonuni odamlar o'rtasida, shuningdek, koinot kuchlari bilan eng yuqori darajadagi hamkorlik va uyg'unlikni ta'minlaydi. Bularning hammasida U asosiy tamoyillarni o'rnatgan. Tafsilotlarga oid qonunchilikni esa odamlarning ehtiyojlariga va rivojlanish darajasiga ko'ra o'zlari yaratishlariga qoldirgan, shu shart bilan ushbu qonunlar U belgilagan tamoyillar doirasidan chiqmasin. Agar odamlar bu borada biror masalada ixtilofga borsalar, ular masalani Xudoga va U shu tamoyillar orqali o'rnatgan muvozanatga havola qilishlari kerak. Odamlar yaratadigan har bir tafsilotli qonun ushbu muvozanatga mos kelishiga ishonch hosil qilishlari shart. Shu tariqa qonunchilikning manbai yagona bo'lib qoladi va so'nggi so'z Xudoniki bo'lib qoladi. Darhaqiqat, U barcha hakamlarning eng yaxshisidir. Bunga zid kelgan har qanday narsa Xudoning qonunidan va U Nuh, Ibrohim, Muso, Iso hamda Muhammad (ularning barchasiga salom bo'lsin) uchun joriy etgan dindan chetga chiqish hisoblanadi.
God has enacted for mankind laws that He knows to be in harmony with their nature on the one hand and with the nature of the universe they live in on the other. Thus, His law ensures the maximum cooperation and harmony among mankind as also with universal powers. In all this, He has put in place basic principles. He has left it for people to enact legislation concerning the details that suit their needs according to their level of development, provided that such legislation remains within the framework of the principles He has laid down. Should people differ over something in this regard, they should refer the matter to God and the balance He has established through these principles. People must make sure that every detailed law they enact fits with this balance. In this way, the source of legislation remains one and the ultimate word remains Gods. He is indeed the best of all judges. Anything that differs with this constitutes deviation from Gods law and the religion He ordained for Noah, Abraham, Moses, Jesus and Muhammad (peace be upon them all).
“Agar Xudoning qiyomat kuni haqidagi hukmi bo‘lmaganida, ular orasidagi ish allaqachon hal etilgan bo‘lardi” (21-oyat). Xudo hukmni oxirat kuniga qoldirish haqida qaror chiqargan. Agar bunday kechiktirish haqida qaror chiqarmaganida, U hozirning o‘zidaYO Uning qonunidan chetga chiqqanlarni jazolab, hukmini shu zahoti chiqargan bo‘lardi. Biroq U buni Qiyomat kuniga qoldiradi, o‘sha kuni “zolimlar uchun og‘riqli azob bor”dir (21-oyat). Bunday azob ularning zulmi uchun qasos sifatida beriladi. Xudoning qonuni o‘rniga odamlar tomonidan yaratilgan qonunlarni afzal ko‘rishdan ko‘ra xatoroq narsa bormi?
“ Were it not for God's decree on the final judgement, all would have been decided between them” (Verse 21) God has made His decree to defer judgement to the final day. Had he not decreed such deferment, He would have made His judgement now, punishing those who deviate from His law. However, He postpones this to the Day of Judgement when “painful suffering awaits the wrongdoers.” (Verse 21) Such suffering is in requital for their wrongdoing. Can there be anything more erroneous than choosing man-made laws in preference to Gods law?
Ushbu zolimlar Qiyomat kunida o'zlari uchun nima bo'lishidan qo'rqqan holda tasvirlanadi. Ammo dunyodagi hayotlarida ular bunday qo'rquvni his qilmagan edilar. Aksincha, ular hisob-kitobni masxara qilib, uning tezroq kelishini so'ragan edilar: "Zolimlarni o'zlari qilgan ishlari sababli qo'rquvga to'la holda ko'rasiz, u ish albatta ularning boshiga tushadi." (22-oyat)
Arabcha asl matnda ular "qilgan ishlaridan qo'rqqan holda" deb ta'riflanadi, go'yo ularning amallari qo'rqinchli bir hayvondek. Holbuki, ular bu amallarni o'z qo'llari bilan qildilar va o'z ishlaridan zavqlanardilar.
Those wrongdoers are shown as they will be on the Day of Judgement, afraid of what will happen to them. During their lives on earth, however, they entertained no such fear. On the contrary, they ridiculed the reckoning and asked for it to be hastened: “ You will see the wrongdoers full of fear on account of what they have done, which is bound to fall back on them." (Verse 22) In the Arabic original they are described as ‘full of fear for what they have done’, as if their deeds are some fearful beast. Yet they performed these deeds with their own hands, enjoying their actions.
Shunga qaramay, ular xuddi shu amallarga duch kelganda qo‘rquvga to‘ladilar, ular «o‘sha amallarga qaytib kelishga majbur» ekanliklarini anglab, go‘yo bu amallarning o‘zi ular qochib qutula olmaydigan jazoga aylangandek bo‘ladi.
Still, when they face these same deeds they are full of fear, realizing that they are ‘ bound to fall back on them,' as though the deeds themselves are transformed into a punishment they cannot avoid.
Aksincha, biz imonga kelgan va yaxshi ishlar qilgan mo''minlarni ko''ramiz: o''sha kundagi voqealardan qo''rqib yurgan bu odamlar endi xotirjam, tinch va xursand bo''lib, Alloh ularga ato etgan narsalardan bahramand bo''lmoqda. Alloh taolo aytadi: «Iymon keltirgan va yaxshi amallar qilgan kimsalarni jannatlarning gullab-yashnagan bog''larida ko''rasiz. Ular uchun Robbilari huzurida xohlagan narsalari bo''ladi. Bu ulug'' fazldir». (Shuro surasi, 22–23-oyatlar) Bu tasvirning butun mazmuni baxt va quvonchdir. O''sha mo''minlar jannat bog''larining gullab-yashnagan maysazorlarida bo''ladi va Robbilари huzurida xohlagan narsalariga ega bo''ladilar. Uning in'omi cheksizdir va haqiqatan ham eng oliy fazldir. Demak, bu Alloh taoloning solih bandalariga bergan xushxabaridir. Bu xushxabar tayyor, darhol berilishi va oldin va'da qilingan yaxshiliklarning kelajakda ro''yobga chiqishini tasdiqlashi bilan ko''rsatiladi.
Conversely, we see the believers who used to be in awe of what would happen on that day now feeling safe, reassured, enjoying what God grants them: "And you will see those who believe and do righteous deeds in the flowering meadows of the gardens of paradise. They will have whatever they wish from their Lord. This is indeed the supreme bounty. It is of this [bounty] that God gives good news to His servants who believe and do righteous deeds." Weises 22-23) The whole image is one of bliss and happiness. Those believers are 'in the flowering meadows of the gardens of paradise, where they will have 'whatever they wish from their Lord.' There is no limit to His bounty, which is indeed supreme. This is, then, the good news that God gives to His righteous servants. It is good news that is shown to be ready, immediate, confirming the earlier promise of good things to come.
Shunday go'zal tasvir bilan, ko'ngilga xotirjamlik va bahra berguvchi holda, Payg'ambarga ularga shunday deyish buyuriladi: u ularga bergan hidoyati uchun ulardan hech qanday mukofot so'ramaydi. Bu hidoyat ularni abadiy saodatga yetaklaydi va ularni og'riqli azobdan asraydi. U ularga bunday hidoyatni faqat ularni sevgani uchun beradi, chunki ular uning qarindoshlaridir. U uchun bu o'zi yetarli mukofotdir: «Ayting: Buning uchun sizlardan hech qanday mukofot so'ramayman. Bu faqat qarindoshlik tufayli bo'lgan mehr-muhabbatdir. Kim yaxshilik qilsa, Biz unga uni ziyoda qilib beramiz»ﷺ.
With such a pleasant image imparting an air of relaxed enjoyment, the Prophet is instructed to say to them that he seeks no reward from them for the guidance he gives them, leading them to such lasting bliss and sparing them the painful suffering. He only gives them such guidance because he loves them; they are his kinsfolk. This is enough reward for him: “Say: No reward do I ask of you for this. It is only an act of affection due to kin. Whoever does good, We shall increase it for him.
Albatta, Alloh Eng Mag'firatli, Eng Shukrlardan Qabul Qiluvchidir.
Note on your rules: the source says "God," so I should write the Uzbek word for God rather than "Alloh." Corrected:
Albatta, Xudo Eng Mag'firatli, Eng Shukrlardan Qabul Qiluvchidir.
God is Most-Forgiving, Most-Appreciative.” (Verse 23)
Payg'ambar ﷺ Quraysh qabilasining har bir avlodi bilan aloqada bo'lgan. Shu sababli u ularning o'zi berayotgan hidoyatni qabul qilishlarini qattiq istardi, chunki bu ularga cheksiz foyda keltirardi. Bularning barchasidagi maqsadi ularga bo'lgan mehri edi, chunki ular uning qarindoshlari edi. U buni o'z sa'y-harakatlari uchun yetarli mukofot deb bilardi.
The Prophet enjoyed relations with every single clan of the Quraysh tribe. Hence, he was keen that they should take up the guidance he was giving because it would bring them endless benefit. His motivation in all this was the affection he had for them as his kindred. He considered this as sufficient reward for his efforts.
Shunday qilib, Qur'onning Payg'ambarning mukofoti faqat qarindoshlariga bo'lgan mehr-muhabbat ekanligi haqidagi bu ifodani o'qiganimda xayolimda uyg'ongan ma'no shu edi. Biroq bu ifodaga boshqacha talqin ham bor, uni bu yerda bayon qilaman, chunki u Imom al-Buxoriyning ishonchli hadislar to'plamida keltirilgan. Tobe'iyn avlodidan olim Tovus Abdulloh ibn Abboсdan ushbu ibora haqida so'raganini aytadi.
This, then, is the meaning that sparked in my mind whenever I read this Quranic expression about the Prophet’s reward being merely an act of affection he does to his kinsfolk. There is, however, a different interpretation of it which I will state here because it is included in the authentic Hadith anthology of Imam al-Bukhari. Tawus, a scholar from the Tdbi(in generation, asking ‘Abdullah ibn ‘Abbas about this phrase.
Boshqa bir olim, Sa‘id ibn Jubayr, avval javob berib dedi: «Bu oyat Payg‘ambarning qarindoshlariga tegishli».
Ibn ‘Abbos esa dedi: «Siz juda shoshqaloqlik qildingiz! Payg‘ambar ﷺ Quraysh qabilalarining har biri bilan qarindoshlik aloqasiga ega edi. Shuning uchun u ularga shunday dedi: “Men sizlardan faqat o‘zimning yaqin qarindoshlarimga yaxshilik qilishingizni so‘rayman”».
Shu talqinga ko‘ra, oyat quyidagicha tarjima qilinishi kerak: «Ayting: Men bu ish uchun sizlardan qarindoshlik mehriga munosib bo‘lgandan boshqa hech qanday mukofot so‘ramayman».
Bu shuni anglatadiki, ular unga azob berishdan to‘xtashlari kerak, chunki bu qarindoshlarga lozim bo‘lgan narsadir, va u ularga bergan hidoyatga quloq solishlari kerak. Bu ularning tomonidan unga berilgan mukofot bo‘ladi.
Ibn ‘Abbosning bu talqini oyatning ma’nosiga Sa‘id ibn Jubayrnikidan ko‘ra yaqinroq. Lekin shunga qaramay, men o‘zim taklif qilgan talqin maqsadga yanada yaqinroq deb hisoblayman. Allohning so‘zlari ma’nolarini Alloh yaxshiroq biladi.
Another scholar, Sa‘id ibn Jubayr, answered first saying: ‘It refers to the relatives of the Prophet/ Ibn ‘Abbas said: ‘You have been too quick! The Prophet had relations among every clan of the Quraysh. Hence he said to them that all he asked for was that they should be kind to his own kinsfolk.’” According to this interpretation, the verse should be translated as: “Say: No reward do I ask of you for this other than the affection due to kin” This means that they should stop causing him harm, which is something due one’s relatives, and that they should listen to the guidance he gave them. This would be his reward from them. This interpretation by Ibn ‘Abbas is closer to the verse’s meaning than that of Sa‘Id ibn Jubayr. However, I still feel that the interpretation I suggested is closer to the point. God knows best the meanings of His words.
Shunday qilib, jannat bog'lari va u ularga berayotgan xushxabar kontekstida Payg'ambar ularga hech narsa uchun mukofot so'ramasligini eslatadi. Odatda odamlar ko'pincha Payg'ambarning o'z xalqiga bergan nasihatidan ancha past bo'lgan maslahat uchun ham katta haq talab qiladilar. Bularning hammasi Xudoning inoyatining bir qismidir. U odamlar bilan savdo tamoyillari asosida ham, adolat asosida ham munosabatda bo'lmaydi; aksincha, ularga inoyat va saxovat tamoyillari asosida muomala qiladi: "Kim yaxshilik qilsa, Biz uning uchun uni ziyoda qilamiz" (23-oyat).
Gap faqat Payg'ambarning odamlardan hech qanday mukofot izlamasligida emas; ularga, bundan tashqari, yaxshi amallari uchun mukofotlarining ziyoda qilinishi va'da qilinadi. Bundan tashqari, ularga mag'firat beriladi va amallari qadrlanadi: "Xudo Juda mag'firatli, Juda qadrdondir." (23-oyat)
Thus, within the context of the gardens of paradise and the good news he gives them, the Prophet reminds them that he asks no reward for anything he gives them. People normally demand hefty fees for advice that is well below what the Prophet gave his people. This is all part of God’s grace. He does not deal with people according to principles of commerce, nor according to justice; instead He deals with them in accordance with the principles of grace and bounty: “ Whoever does good, We shall increase it for him” (Verse 23) It is not merely that the Prophet seeks no reward whatsoever from people; they are further promised increase in their reward for good deeds. In addition, they shall have forgiveness and their deeds will be appreciated: “Godis Most- Forgiving, Most-Appreciative.” (Verse 23)