Surahning bu ikkinchi qismida bayon davom etadi: iymonning haqligiga dalolat qiluvchi belgilar insonning o‘z nafsida va keng ufqlarda ko‘rsatiladi. Shuningdek, Allohning qudrati va uning atrofdagi olamdagi dalillari, hamda insonning rizqiga ta’sir qiluvchi narsalar haqida qo‘shimcha mulohazalar keltiriladi.

In this second part of the surah, the discussion continues to point to signs confirming the truth of faith within peoples own selves and in the wide horizons. Further discussion is added about Gods power and its evidence in people’s surroundings and what affects their livelihood.

Mo'minlarning o'ziga xos fazilatlari ham muhokama qilinadi. Suraning oxirida esa birinchi qismda ko'tarilgan mavzular, ya'ni vahiy, uning mohiyati va qanday yetkazilishi haqida yana mulohazalar keltiriladi. Ikki qism o'zaro chambarchas bog'liq, chunki ikkalasi ham insonning qalbiga murojaat qiladi va imonga olib boradigan yo'lni bizning oldimizga qo'yadi.

The distinctive qualities of believers also come in for discussion. Towards the end of the surah we have further discussions on what the first part focused on, namely, revelation, its nature and how it is delivered. The two parts are closely linked, as both address the human heart and put the way to faith before us.

U O‘z bandalarining tavbasini qabul qilib, yomonliklarini afv etuvchi Zot Ajab emasmi! U qilgan barcha amallaringizni biladi. Iymon keltirib, yaxshi amallar qilganlarga javob beradi va ularga Oʻz fazlidan yanada koʻproq ato etadi. Kofirlar uchun esa qattiq azob bor. Agar Alloh bandalariga rizqni mo‘l qilib bersa, ular yer yuzida isyon-u fasod ko‘paytirib yuborgan bo‘lar edilar. Lekin U o‘zi xohlagan miqdorda, o‘lchab-tarozida beradi. U bandalaridan xabardordir va ularni ko‘rib turadi.

It is He who accepts the repentance of His servants and pardons bad deeds. He knows everything you do. He responds to those who believe and do righteous deeds, and gives them much more of His bounty; but as for the unbelievers, severe suffering awaits them. If God were to grant plentiful provisions to His servants, they would behave on earth with much insolence. As it is, He bestows from on high in due measure, as He wills. He is fully aware of His creatures, and He sees them all. (Verses 25-27)

Bu oyatlar zolimlarning qilmishlari o‘zlariga qaytishi muqarrar ekanini va shu sababli o‘sha narsaga duch kelishdan qo‘rqqanlarini ko‘rsatgan oyatlardan keyin keladi. O‘sha oldingi oyatlar, shuningdek, mo‘minlarning jannatning gullagan maysazorlarida, mukofotlaridan bahra olib, xotirjam bo‘lgan holatini tasvirlagan edi. Bundan tashqari, o‘sha oyatlar Payg‘ambar ﷺ ularga Allohning xabarini yetkazganini tasdiqlagan va Alloh ularning qalbida nimalar yashirinishini to‘liq bilishini bayon qilgan edi.

These verses follow immediately after the verses that show the wrongdoers dreading having to face what they have done given it will inevitably fall back on them. Those verses also painted an image of the believers as they revel in their rewards, secure in the flowering meadows of paradise. Moreover, those earlier verses confirmed what the Prophet delivered to them of God’s message and stated that God is fully aware of what their hearts may harbour.

Ushbu ikkinchi qismning boshida odamlarni xato yo'llarini tark etib, ularga yakuniy hukm chiqarilishidan oldin Xudoga qaytishga chaqiriladi. Tavba eshigi keng ochiq qoldiriladi. Xudo Taolo tavbani qabul qiladi va yomon amallarni kechiradi. Shu sababli, odamlar umidsizlikka tushishi, itoatsizlikda yanada ilgarilab ketishi yoki qilgan gunohlari tufayli vahimaga tushishi shart emas. Xudo ular qilayotgan ishlarni biladi va albatta, samimiy tavbani biladi hamda uni qabul qiladi, xuddi ularning o'tgan gunohlarini bilgani va ularni kechirgani kabi.

As this second part opens, it calls on people to turn to God and abandon their erroneous ways before a final judgement is passed on them. The door to repentance is left wide open. God Almighty accepts repentance and pardons bad deeds. Hence, there is no need to despair, go further into disobedience, or panic because of the sins they have committed. God knows what they do, and He certainly knows sincere repentance and accepts it, just as He knows their past sins and pardons them for these.

Uning belgilaridan biri osmonlar va yerning yaratilishi hamda ularda tarqatib qo'ygan barcha jonzotlardir. U xohlagan vaqtda ularning hammasini to'plashga qodir. Sizlarga yetgan har qanday musibat o'z qo'llaringiz qilgan ishlarning natijasidir; lekin God ko'p narsani kechiradi. Siz yer yuzida Uni mot qilolmaysiz. God'dan sizni himoya qiladigan ham, sizga yordam beradigan ham yo'qdir.

Among His signs is the creation of the heavens and the earth, and all the living creatures which He placed in them. He has the power to gather them all whenever He will. Whatever misfortune befalls you is the outcome of what your own hands have done; but God forgives much. Never can you elude Him on earth. You have none to protect you from God and none to give you support. (Verses 29-31)

Bu oyatlar barcha ko'z o'ngida turgan umumiy bir belgiga ishora qiladi, u vahiy tasdiqlagan haqiqatni tasdiqlaydi, garchi ular unga hanuz shubha bilan qarasalar ham. Ular osmon va yerda ko'rayotgan belgi juda aniq bo'lib, hech qanday shubhaga o'rin qoldirmaydi. U inson tabiatiga o'zi tushunadigan tilda murojaat qiladi. Bu haqda hech kim jiddiy bahslashmaydi. U shu haqiqatni bayon qiladi: osmon va yerni na inson, na Xudoning boshqa yaratig'i vujudga keltirgan. Shuning uchun ularning Yaratuvchisi borligini tan olish muqarrardir. Osmon va yer ulkan bo'lsa-da, mukammal uyg'unlikni namoyon etadi va doimiy, izchil qonunlar asosida cheksiz harakat qiladi. Buni faqat ularni Xudo yaratgan va ularning ishlarini boshqarib turadi, deb tan olish orqali mantiqan izohlash mumkin. Inson tabiati koinot taqdim etgan bu mantiqni bevosita qabul qiladi, unga nisbatan tashqi manbadan biron so'z aytilishidan oldin uni anglaydi va qabul qiladi.

These verses refer to a universal sign that is there for all to see, endorsing the truth the revelation testifies to, even though they continue to doubt it. The sign they see in the heavens and the earth is very clear, admitting no doubt. It addresses human nature in the language it understands. No one seriously argues about it. It states the fact that neither man nor any other of God’s creation was the originator of the heavens and the earth. Admitting that they have a Creator, therefore, is inescapable. The heavens and the earth are huge, yet they demonstrate a meticulous harmony and function endlessly according to consistent laws. This cannot be logically explained except by acknowledging that they have been created by God who conducts their affairs. Human nature directly receives this logic imparted by the universe, understands and accepts it before it hears any word that may be said about it by any external source.

Bu universal belgi yana bir belgini o'z ichiga oladi, chunki Alloh faqat osmonlar va yerni yaratmadi. U yerda joylashtirgan "barcha jonzotlarni" ham yaratdi (29-oyat). Faqat bizning sayyoramizdagi hayotning o'zi ham boshqa bir belgidir, shuning uchun koinotning boshqa joylarida bizga noma'lum bo'lgan boshqa turdagi hayot mavjud deb qanday tasavvur qilishimiz kerak? Bu sayyoradagi hayot hech kim hali anglab yetmagan, uni yuzaga keltirishni orzu qilishdan ham yiroq bo'lgan sirdir. U sirli tuman bilan o'ralgan. Biz uning qayerdan va qanday paydo bo'lishini bilmaymiz; boshqa jonzotlar bilan qanday bog'lanishini ham bilmaymiz. Uning manbai yoki tabiatini aniqlashga qaratilgan barcha urinishlar bu yopiq eshiklarni ochishga ojiz bo'ldi. Barcha tadqiqotlar, zarurat tufayli, tirik jonzotlarning, hayot paydo bo'lganidan keyingi rivojlanishi, ularning xilma-xilligi va vazifalari bilan cheklanadi. Hatto bu cheklangan doirada ham turli qarashlar va nazariyalar bir-biriga zid. Lekin parda ortida hech qanday aql-idrok o'rganib chiqa olmaydigan buyuk sir qolmoqda. U faqat Allohga tegishlidir.

Uning belgilaridan biri — dengizlarda tog'lardek suzib yuradigan kemalardir. Xohlasa, U shamolni to'xtatadi, shunda ular dengiz yuzasida qimirlamay qoladi. Albatta, bunda har bir sabr-toqatli va shukrgo'z bandalar uchun belgilar bor. Yoki ularning qilgan ishlari sababli ularni halok qilishi mumkin, holbuki U ko'p narsani kechiradi. Bizning oyatlarimizni inkor etayotganlar esa bilib qo'ysinlarki, ulardan qochib qutulish yo'q.

And among His signs are the ships that sail like floating mountains through the seas. If He wills, He stills the wind, and then they lie motionless on the surface of the sea. In this there are signs indeed for all who are patient in adversity and deeply grateful to God; or else He may cause them to perish because of what they have wrought and yet He forgives much. Let those who call Our messages into question know that there is no escape for them. (Verses 32-35)

Ships that sail through the sea are another of God's signs, just like mountains. It is a sign that everyone can see. They represent a phenomenon that rests on several factors, each of which is a great sign established by God Almighty. Who created the sea? Can any human or any other creature claim that they made the sea? Who gave the sea its various characteristics: the density of its water, its depth and vast expanse, which allow it to carry such large vessels? And what of the wind that moves ships, which was known to those to whom the Qur'an was first addressed; and what of the other forces that man was later able to harness, such as steam and nuclear power, and other forces God may place at man's disposal in the future? Who has given these forces the qualities that enable them to move such huge ships across the sea, so that they appear like mountains on its surface?

Ships that traverse the sea are yet another of God’s signs, just like mountains. It is a sign seen by all. They represent a phenomenon that is based on several factors each of which is a great sign put in place by God Almighty. Who created the sea? Can any human or any other creature claim that they made the sea? Who gave the sea its different characteristics: the density of its water, its depth and vast area allowing it to carry such large craft? Then what about the wind that moves the ships that were known to those who were the first to be addressed by the Qur’an; and what about other forces that man was subsequently able to use such as steam and nuclear power, and other forces God may place at man’s disposal in future? Who has given these forces their qualities that make them able to move such huge ships in the sea, so that they look like mountains on its surface?

“Agar U xohlasa, shamolni to‘xtatadi, shunda ular dengiz yuzida harakatsiz qoladilar.” (33-oyat) Ba’zan shamol tinchlanishi mumkin va kemalar go‘yo ularning jonlari chiqib ketgandek harakatsiz turib qoladi. “Albatta, bunda sabr qiluvchi va shukr qiluvchi har bir kishi uchun ibratlar bor.” (33-oyat) Bu ibratlar ham kemalarni dengiz bo‘ylab suzdirishda, ham ularni harakatsiz qoldirishda namoyon bo‘ladi. Bunday ibratlarni balolarga sabr qiladigan, ne’matlar uchun shukr qiladigan har bir kishi anglaydi. Qur’onda sabr va shukr ko‘pincha birga zikr etiladi, chunki ular qiyinchilik va farovonlik holatlarida mo‘minlarning o‘zaro bog‘liq fazilatlaridir.

Sura yana bir qadam oldinga siljiydi va ularni diqqat qilishga chaqiradi: yer yuzidagi hayotda ularda bor bo'lgan narsalar o'tkinchidir. Yagona barqaror qadriyat — bu imon keltirgan va Unga tavakkal qilgan kishilarga Olloh oxiratda beradigan narsadir. Shundan so'ng, haqiqiy mo'minlarni alohida jamiyatga aylantiradigan ba'zi o'ziga xos fazilatlar keltiriladi:

The surah takes another step forward, alerting them to the fact that whatever they have in life on earth is transient. The only lasting value is what God grants in the life to come to those who have believed and placed their trust in Him. Some of the distinctive qualities that make of true believers a separate community are then given:

Sizlarga berilgan narsalar bu dunyo hayotining bir bahra-manfaatidir, lekin Allohning huzuridagi narsalar esa undan ham yaxshiroq va boqiyroqdir. Ular Rabbiylariga ishonadigan va Unga tayanadiganlar uchundir; katta gunohlardan va ochiq-oydin fahsh ishlardan saqlanadiganlar; g'azablanganda kechiradiganlar; Rabbiylariga itoat etadigan, namozni to'kis ado etadigan, ishlarini o'zaro maslahat bilan hal qiladigan va Biz ularga rizq qilib bergan narsalardan infoq-ehson qiladiganlar; zulm ko'rganda esa o'zlarini himoya qiladiganlar uchundir. Yomonlikning jazosi uning o'ziga o'xshash yomonlikdir, lekin kim kechirsa va islohga intilsa, uning ajri Allohning zimmasidadir. Albatta, U zolimlarni sevmaydi. Biroq, zulm ko'rganidan keyin o'zini himoya qilganlarga hech qanday ayb yo'qdir.

Whatever you are given is but for the enjoyment of life in this world, but that which is with God is much better and more enduring. [It shall be given] to those who believe and place their trust in their Lord; who shun grave sins and gross indecencies; and who, when angered, will forgive; who respond to their Lord, attend regularly to their prayer, conduct their affairs by mutual consultation, and give generously out of what We have provided for them; and who, when oppressed, defend themselves. An evil deed is requited by an evil like it, but the one who forgives and puts things right will have his reward with God. He does not love wrongdoers. However, no blame attaches to those who defend themselves after having been wronged.

Faqat odamlarga zulm qiladigan va yer yuzida haqqa xilof ravishda isyon ko'taradiganlarni ayblash mumkin. Ana shunday kishilar uchun og'riqli azob tayyorlangan. Musibatga sabr qilib, kechirim ko'rsatadigan kishi esa, bu haqiqatan ham qat'iy irodani talab qiladigan ishdir. (36—43-oyatlar)

Blame attaches only to those who oppress other people and transgress in the land against all right. For such, there is painful suffering in store. As for the one who is patient in adversity and forgives; this requires the exercise of a truly strong resolve. (Verses 36—43)

Shunday qilib, sura nazarda tutgan haqiqiy imonning ta'siri aynan shudir. Butunlay Allohga tayanish ham shunday imonni taqozo etadi, lekin Qur'on bu fazilatga alohida e'tibor beradi: "[Bu] iymon keltirgan va Robbilariga tavakkul qilgan kishilarga [berilur]." (36-oyat) Arabcha matnda gap "ular Robblariga tavakkul qiladilar" degan ma'noni bildirishi uchun teskari tartib qo'llanilgan. Bu esa ular Allohdan boshqaga tayanmasliklarini anglatadi. Aslida bu Allohning yagonaligiga imon keltirishning birinchi amaliy ko'rinishidir. Mo'min Allohning sifatlarini biladi, ularning barchasiga ishonadi va Uning irodasisiz hech kim hech narsa qila olmasligiga, Uning iznisiz hech narsa yuz bermasligiga to'liq ishonch hosil qiladi.

Such is the effect of true belief in God to which the surah refers. To place ones complete trust in God is something such a belief entails, but the Qur’an gives prominence to this quality: “[It shall be given] to those who believe and place their trust in their Lord.” (Verse 36) In the Arabic text, the inversion mode is used so as to make the sentence read, ‘in their Lord they place their trust.’ This implies that they do not place their trust in anyone other than God. This is indeed the first practical manifestation of believing in God’s oneness. A believer knows God’s attributes, believes in them all and is certain that no one does anything unless He wills and nothing occurs without His sanction.

Demak, uning Allohga bo‘lgan ishonchi to‘liqdir. U qilgan yoki qilmagan har bir ishi Uning roziligiga erishishga qaratilgan. Bunday tuyg‘u har bir inson uchun zarurdir. U insonga boshini baland tutib yurish, ichki ishonch, tinchlik va xotirjamlikni his qilish, hech kimdan qo‘rqmaslik, mashaqqatlarga bardosh berish va osoyishtalik paytlarida qanoatli bo‘lish imkonini beradi. Ammo bu tuyg‘u o‘z mas’uliyatini ado etishga intilayotgan rahbar uchun yanada zarurroqdir. Note: the original says "God" (in Uzbek, Xudo), so per the rules I should write "Xudo" instead of "Allohga" and "Uning" accordingly. Corrected translation: Demak, uning Xudoga bo‘lgan ishonchi to‘liqdir. U qilgan yoki qilmagan har bir ishi Uning roziligiga erishishga qaratilgan. Bunday tuyg‘u har bir inson uchun zarurdir. U insonga boshini baland tutib yurish, ichki ishonch, tinchlik va xotirjamlikni his qilish, hech kimdan qo‘rqmaslik, mashaqqatlarga bardosh berish va osoyishtalik paytlarida qanoatli bo‘lish imkonini beradi. Ammo bu tuyg‘u o‘z mas’uliyatini ado etishga intilayotgan rahbar uchun yanada zarurroqdir.

Hence, his trust in God is complete. Everything he does or refrains from doing is aimed at winning His pleasure. Such a feeling is necessary for everyone. It enables man to stand with his head raised high, feeling inner certainty, reassured, fearing no one, able to withstand adversity, full of contentment in times of ease. Yet this feeling is far more necessary to a leader who is eager to fulfil his responsibilities.

Insonlarga mukofot beradigan qadr-qimmatga ega mo‘minlarning fazilatlarini bayon qilgach, surah teskari manzarani chizadi: adashgan va zulm qilgan kimsalar esa, albatta, xo‘rlikka uchraydilar:

Having outlined the qualities of believers who have ample and more lasting reward from God, the surah paints the opposite picture of those who go astray and inflict injustice. They will inevitably suffer humiliation:

Kimni Alloh adashtirsa, unga hech kim yo‘l ko‘rsata olmaydi va himoya qila olmaydi.

He whom God lets go astray will have no one else to protect him.

Zolimlar azobga yuzma-yuz kelganlarida, "Qaytishga biror yo'l bormi?" deb faryod qilayotganlarini ko'rasiz. Ularni xor va zabun holda otashga keltirilayotganini, yashirin nigoh bilan qarayotganlarini ko'rasiz. Mo'minlar esa shunday deydilar: "Haqiqatan ziyon ko'rganlar — Qiyomat kunida o'zlarini va yaqinlarini zarar-ziyonga duchor qilganlardir. Ogoh bo'linglar, zolimlar doimiy azobda qolurlar." Ularning Alloh'dan boshqa hech qanday yordamchisi bo'lmaydi. Kimni Alloh adashtirsa, unga hech qanday yo'l yo'q.

When the wrongdoers come face to face with the suffering [awaiting them], you will see them exclaiming, Is there any way of return?" You shall see them brought before the fire, disgraced and humiliated, looking with a furtive glance. The believers will then say: 'The true losers are the ones who have forfeited themselves and their kindred on this Day of Resurrection." Indeed the wrongdoers will fall into long lasting suffering. No protector whatever will they have to help them against God. He whom God lets go astray shall find no way forward. (Verses 44-46)

Allohning irodasi bilan sodir bo‘ladigan narsa albatta yuz beradi. Hech kim Allohning belgilagan yo‘nalishini o‘zgartira olmaydi. Shuning uchun: "Alloh kimni adashtirsa, unga hech kim yordamchi bo‘la olmaydi" (44-oyat). Allohning bilimida biror kishining haqiqiy niyati va amallari uni adashishga loyiq ekanligi aniq bo‘lsa, uni o‘z xohishi bilan yurishga qo‘yib yuborish haqidagi so‘zi amalga oshadi. Bunday odamni adashuvdan yoki uning oxirgi oqibatlaridan qutqaradigan, yoki uni undan qaytarishga yordam beradigan hech kim qolmaydi: "Zolimlar o‘zlarini kutayotgan azobga duch kelganlarida, ‘Qaytishga biror yo‘l bormi?’ deb faryod qilayotganlarini ko‘rasiz. Ularning xorlangan va xo‘rlangan holda otashga olib kelinayotganini, yashirin nazar bilan qaraётганларини ко‘расиз" (44—45-oyatlar).

What God wills is certain to take place. No one can change a course God has determined. Hence, “He whom God lets go astray will have no one else to protect him” (Verse 44) When God knows, on the basis of a persons true attitude and actions that he deserves to be left astray, His word that this person be left to follow his own devices will be done. He will then have no one to save him from error or its ultimate results, or to assist in its retraction: “ When the wrongdoers come face to face with the suffering [awaiting them], you will see them exclaiming 7s there any way of return?1 You shall see them brought before the fire, disgraced and humiliated, looking with a furtive glance ” (Verses 44—45)

Sura shunday odamlarga murojaat qiladiki, ular Payg'ambarning xabariga inatlashib qarshi chiqqan edilar, va ularga Rabblariga javob berishga buyuriladi, o'sha taqdir ularga birdan kelib qolishidan oldin, qachonki ular hech qanday yordamchisiz qolgan bo'lishadi.

Now the surah addresses those who stubbornly opposed the prophet's message with an order to respond to their Lord before such a fate comes upon them, all of a sudden, when they will be without support.

Payg'ambarga ularga yuz o'girishi haqida buyruq qo'shilgan, agar ular rad etishda davom etsalar. Uning vazifasi faqat xabarni yetkazishdir; u hech kim uchun javobgar emas.

A directive to the Prophet is added instructing him to turn away from them if they persist in their rejection. His task though is only to deliver his message; he is not responsible for anyone:

Rabbingizga, Alloh tomonidan qaytarib bo‘lmaydigan kun kelmasidan oldin, javob bering. O‘sha kuni sizlar uchun na boshpana bo‘lади, na qilgan gunohlaringizni inkor eta olasiz. Agar ular yuz o‘girsalar, biz sizni ularning ustidan qo‘riqchi qilib yubormadik. Sizning vazifangiz faqat xabarni yetkazishdir. Biz insonga o‘z rahmatimizdan tatitsak, u bundan xursand bo‘ladi, lekin o‘z qo‘llari bilan qilgan ishlari sababli unga biror musibat yetsa, u shukr qilishdan mahrum bo‘ladi. (47-48-oyatlar)

Respond to your Lord before there comes, by God’s will, a day that cannot be put off. There shall be no refuge for you on that day, nor shall you be able to deny your sins. If they turn away, We have not sent you to be their keeper. Your only duty is to deliver the message [entrusted to you]. When We give man a taste of Our grace, he rejoices in it, but if misfortune befalls him on account of what he has done with his own hands, he is bereft of gratitude. (Verses 47-48)

Ogohlantirish va buyruq yetarlicha aniq bayon etilgandan so'ng, bu oyatlar Ilohiy xabarga qarshi chiqqan va uning haqiqatiga bo'ysunishdan bosh tortgan kishining holatini tasvirlaydi. U o'zgaruvchan, Alloh inoyatidan biror narsa berilganda haddan tashqari xursand bo'ladi, musibatga duch kelganda esa vahimaga tushadi. Bunday holatda inson ko'pincha barcha chegaralardan oshib ketadi va o'ziga berilgan narsalar uchun shukr qilmaydi: "Biz insonga O'zimizdan rahmatimizni totdirsak, u unga xursand bo'ladi, lekin qo'llari bilan qilgan ishlari sababli unga musibat yetsa, u shukrsiz bo'ladi" (48-oyat).

Having made the warning and the directive abundantly clear, these verses portray the nature of the one who opposes the Divine message and stubbornly refuses to submit to its truth. He is fickle, wildly rejoicing when he is granted something of Gods grace and panicking in the face of adversity. In such a situation, man often transgresses all bounds and shows no gratitude for what he is given: “ When We give man a taste of Our grace, he rejoices in it, but if misfortune befalls him on account of what he has done with his own hands, he is bereft of gratitudey (Verse 48)

Sura o'zining yakuniga yaqinlashar ekan, asosiy mavzusi bo'lgan vahiy va risolatning haqiqatiga yana qaytadi. Endi u Xudo bilan Uning tanlangan bandalari o'rtasidagi aloqaning mohiyati va bu qanday amalga oshishi haqida so'zlaydi. U bunday aloqa oxirgi elchi Muhammad ﷺ bilan haqiqatan ham sodir bo'lganini tasdiqlaydi. Bu so'nggi aloqaning aniq maqsadi bor: Xudo o'z yo'lini tanlagan har bir kishiga to'g'ri yo'l bo'ylab hidoyat berishni amalga oshirmoqchi.

As it draws to its conclusion, the surah picks up its main theme again, which is the truth of revelation and message. It now speaks of the nature of this contact between God and His chosen servants and how it is done. It asserts that such contact has actually taken place with the last messenger, Muhammad (peace be upon him). This last contact has a definite objective God wishes to accomplish, namely, providing guidance along a straight path to whoever chooses to be guided:

Hech bir insonga Alloh u bilan faqat vahiy orqali, yoki parda ortidan yoxud Uning izni bilan Xohlaganini vahiy qilish uchun elchi yuborish orqali gaplashishi mumkin emas. U oliy va donodir. {Shunday qilib, Biz sizga [Muhammad] Bizning amrimiz bilan ruh vahiy qildik. Siz na kitobni va na imonni bilmas edingiz, lekin Biz uni Bandalarimizdan Xohlaganimizga hidoyat qiladigan nur qildik. Albatta, siz to‘g‘ri yo‘lga, osmonlar va yerdagi barcha narsalar Unga tegishli bo‘lgan Alloh yo‘liga hidoyat berasiz. Albatta, oxir-oqibat barcha ishlar Allohga qaytadi.} (51-53-oyatlar)

It is not granted to any human being that God should speak to him except through revelation or from behind a veil, or by sending a messenger to reveal by His command what He will. He is exalted, wise. Thus have We revealed a spirit to you [Muhammad] by Our command. You knew neither revelation nor faith, but We made it a guiding with it whoever We will of Our servants. You most certainly give guidance to the straight path, the path of God, to whom belongs all that is in the heavens and earth. Most certainly, to God all things shall in the end return. (Verses 51-53)

Birinchi oyat shuni aniq ko'rsatadiki, hech bir inson bilan Xudo yuzma-yuz gaplashmaydi. Oisha roziyallohu anhodan rivoyat qilinadi, u aytgan:

The first of these verses makes it abundantly clear that no man is ever spoken to by God face to face. ‘A’ishah is quoted as saying:

“Kim Muhammad ﷺ Robbini ko‘rgan deb da’vo qilsa, u juda katta yolg‘onni aytgan bo‘ladi.” [Bu hadisni al-Bухорий ва Муслим rivoyat qilganlar.] Alloh insonlar bilan uch yo‘l bilan gaplashadi. Birinchisi — «vahiy» orqali bo‘lib, u bevosita beriladi va qabul qiluvchi bu Alloh tomonidan kelganini biladi.

“Whoever claims that Muhammad has seen his Lord is delivering a very grave falsehood.” [Related by al-Bukharl and Muslim.] God speaks to people in one of three ways. First, by ‘revelation’, which is given directly and the recipient knows that it comes from God.

Shu o'rinda shuni aytishim kerakki, Qur'ondagi oyat yoki Payg'ambar ﷺ ning vahiy haqida gapirgan hadisini o'qiganimda, bu qanday sodir bo'lganini o'ylashga urinar ekanman, butun vujudim larzaga tushadi. Abadiy bo'lgan, zamon va makon chegarasiga ega bo'lmagan, hamma narsani o'z ichiga olgan va Unga hech narsa o'xshamagan Zot bilan oddiy bir foniy inson o'rtasida bunday aloqa qanday yuz beradi? Bunday aloqa keyin so'zlar, jumlalar va ma'nolarda qanday ifodalanadi? Biz biladigan narsalarga umuman o'xshamagan Allohning abadiy kalomini foniy inson qanday qabul qila oladi?

At this point I have to say that whenever I read a Qur’anic verse or a statement by the Prophet that mentions revelation, I feel a shudder as I try to think how it happened. How does such contact take place between the One who is eternal, having no defined space in time or place, who encompasses everything and has nothing that bears any resemblance to Him, and an ordinary mortal? And how is such contact then represented in words, sentences and meanings? How can a mortal receive God’s eternal word which is totally unlike what we know?

Qanday bo‘lgani va qanday bo‘lmagani haqida? Keyin o‘zimga aytaman: nega so‘rashim kerak, axir men o‘limlilar dunyosining cheklangan doirasidan tashqarini tasavvur qila olmayman? Haqiqat shuki, bu sodir bo‘ldi va hozir men o‘z yaqin dunyomda tanib olishim mumkin bo‘lgan shaklga ega bo‘ldi.

How this, and how that? I then say to myself: why should I ask when I cannot imagine things beyond my limited space within the world of mortals? The truth is that this took place and was given a form which I can now recognize within my immediate world.

Hali ham titroq qolmoqda. Nubuvvat gerdan ulug' narsadir.

Yet the shudder remains. Prophethood is something great indeed.

Xuddi shunday, oddiy insonning yuqoridan vahiy olishi chindan ham juda buyuk lahzadir. Kitobxonim, siz men bilan birga buni his qilyapsizmi? Siz ham, men kabi, buni tasavvur qilishga, bu vahiyning "u yerdan" kelayotganini tasavvur qilishga urinyapsizmi? Men "u yerdan" deyapmanmi? Yo'q! "U yer" degan narsa mavjud emas.

Similarly, the moment when an ordinary man receives revelation from on high is indeed very great. My reader, can you feel it with me? Are you, like me, trying to imagine it; imagine this revelation coming from ‘there’? Am I saying, there? No! there is no such thing as ‘there’.

Vahiy hech qanday joy, vaqt, makon, yo‘nalish yoki holatdan kelmaydi. U Mutlaqdan, Cheksizdan, Abadiydan, Yaratguvchi Ulug‘ Xudodan keladi.

Revelation comes from no place, time, space, direction or situation. It comes from the Absolute, the Infinite, the Eternal, from God Almighty.

Shunday qilib, Biz sizga [Muhammad] Bizning amrimiz bilan bir ruhni vahiy qildik. Siz vahiyni ham, imonni ham bilmas edingiz, lekin Biz uni nur qildik, uning orqali Biz xohlagan bandalarimizni hidoyat qilamiz. Albatta, siz to'g'ri yo'lga, osmonlarda va yerda bor narsa Unga tegishli bo'lgan Allohning yo'liga hidoyat berasiz. Albatta, barcha ishlar oxir-oqibat Xudoga qaytadi.

Thus have We revealed a spirit to you [Muhammad] by Our command. You knew neither revelation nor faith, but We made it a light, guiding with it whoever We will of Our servants. You most certainly give guidance to the straight path, the path of God, to whom belongs all that is in the heavens and earth. Most certainly, to God all things shall in the end return. (Verses 52-53)

Aynan shunday aloqa orqali Payg‘ambarga vahiy berilgan: “Shunday qilib Biz sizga [Muhammad] Our amrimiz bilan bir ruh vahiy qildik” (52-oyat). Bu jarayon oldingi elchilarga berilgan vahiy bilan bir xil edi: Payg‘ambarga qalblarga hayot baxsh etadigan, ularni amal qilishga va Ilohiy xabarni amalga oshirishga undaydigan “ruh” keltirilgan ﷺ.

It was by means of such contact that revelation was given to the Prophet: “ Thus have We revealed a spirit to you [Muhammad] by Our command^ (verse 52) The process was the same as revelation granted to earlier messengers, bringing to the Prophet a 'spirit' that gives life to souls, motivating them to act and implement the Divine message.

“Siz vahiyni ham, imonni ham bilmas edingiz”. (52-oyat) Qur’oni karim Payg‘ambar ﷺning vahiydan oldingi ruhiy holatini shunday ta’riflaydi. Payg‘ambar ﷺ vahiy va iymon haqida oldinroq eshitgan edilar, chunki arablar muqaddas kitoblari bor va aniq e’tiqodga ega bo‘lgan boshqa jamoalar bilan tanish edilar. Bu so‘zlar bunday narsalar haqida shunchaki bilimning yo‘qligini nazarda tutmaydi. Bu yerda gap vahiyning Payg‘ambar ﷺning qalbi va vijdoniga qanday ta’sir qilgani hamda u vahiy bilan qanday munosabatda bo‘lgani haqida boradi. Xudoning amri bilan bu ruh unga nozil qilinguniga qadar u bunday holatni hech qachon boshidan kechirmagan edi.

“ You knew neither revelation nor faith." (Verse 52) The Qur’an describes the Prophets soul prior to revelation in this way. The Prophet had heard of revelation and faith before, because the Arabs were aware of other communities that had scriptures and believed in a well-defined faith. It is not the mere knowledge of such matters that this statement refers to. The reference here is to how revelation affected the Prophet’s heart and conscience and how he interacted with it. He certainly experienced nothing of this before this spirit was revealed to him by God’s command.

"Biz uni nur qildik, bandalarimizdan kimni xohlasak, u bilan hidoyat qilamiz." (52-oyat) Bu vahiy orqali berilgan xabarning umumiy mohiyatidir. Bu shunday nurki, uni qabul qilgan qalblarga baxt ato etadi. "Albatta, sen to'g'ri yo'lga, Allohning yo'liga hidoyat berasan." (52-53-oyatlar) Bu yerda hidoyatni Yaratganning irodasiga bog'lashga alohida e'tibor qaratilgan bo'lib, Uning o'zi, hech kimga ulashmagan o'z bilimiga ko'ra, kimni xohlasa, faqat o'shanga hidoyat ato etishini ta'kidlaydi. Payg'ambar ﷺ Allohning irodasini amalga oshirish uchun tanlangan vositadir xolos. U odamlarning qalblarida hidoyatni o'zi boshlab bermaydi. U faqat Allohning xabarini yetkazadi, bu xabar esa Uning irodasi amalga oshishiga yo'l ochadi.