Qiyomat sodir bo'lganda, uning yuz berishini hech kim inkor eta olmaydi: u ayrimlarni past qiladi, boshqalarni esa yuksaltiradi.

When that which is certain to happen will have come to pass no one will then deny its having come to pass, abasing [some], exalting [others].

Yer qattiq silkitilib, tog'lar parchalanib, mayda changga aylanib sochilganda. (1-6-oyatlar)

When the earth is violently shaken and the mountains crumble away and scatter abroad into fine dust. (Verses 1-6)

Bu boshlanish ushbu ulug'vor, ammo muqarrar hodisaga bo'lgan qiziqishni oshirish uchun mo'ljallangan ekanligi aniq. U buni aniq ko'rsatadigan o'ziga xos uslubdan foydalanadi. Ikki marta u "qachonki" so'zi bilan shartli gapni boshlaydi, ammo natija yoki oqibat nima bo'lishini aytmaydi. Avval u shunday deydi: "Qachonki yuz beradigan narsa yuz bersa, uning sodir bo'lganini hech kim inkor etolmaydi, [ba'zilarni] past qiladi, [boshqalarni] ulug'laydi" (1-3-oyatlar). Ammo bu muqarrar hodisa yuz berganda nima sodir bo'lishini aytmaydi. U shunchaki bu hodisa albatta sodir bo'lishini inkor etib bo'lmasligini ta'kidlaydi. Keyingi nimani aytmasdan, sura yana bir shartli gap bilan yangi boshlanishni boshlaydi: "Qachonki yer shiddat bilan silkitilib, tog'lar parchalanib, mayda changga aylanib sochilganda" (4-6-oyatlar). Bu juda dahshatli hodisadan keyin nima bo'lishini sura yana aytmaydi. Shunday qilib, bularning hammasi shunchaki shunday dahshatli oqibatlarga kirish sifatida qabul qilinadi, ularni tasvirlash uchun hech qanday so'z yetarli bo'lmaydi, degan taassurot qoldiriladi.

This opening is clearly intended to add suspense to its presentation of this awesome but inevitable event. It employs a special style that clearly indicates this. Twice, it begins a conditional sentence, employing the word when’, without finishing what the result or the outcome will be. It first says: “ When that which is certain to happen will have come to pass no one will then deny its having come to pass, abasing [some], exalting [others]” (Verses 1-3) But it does not say what will take place when this inevitable event comes to pass. It simply says there can be no denying that it will happen. Without saying what comes next, the surah commences a new beginning with another conditional sentence: “ When the earth is violently shaken and the mountains crumble away and scatter abroad into fine dust.” (Verses 4-6) Again, the surah does not tell us what happens after this exceedingly alarming event. Thus we are left with the impression that all this is merely an introduction to results that are so frightful that no words can adequately describe them.

Bu maxsus uslub surani boshlaydigan juda dahshatli tasvirga ayniqsa mos keladi. Sura qiyomat voqeasini "al-voqi'a" atamasi bilan ifodalaydi, bu atama asosan qattiq tushadigan narsani anglatadi. So'zning o'zi tovushi og'ir bir narsaning baland joydan tushib, endi qo'zg'atib yoki olib bo'lmaydigan joyga o'rnashib qolishi taassurotini beradi.

Ushbu kuchli silkituvchi manzara yakunlanganidan so'ng, bu muqarrar voqeaning oqibatlari bilan tanishtiriladi: ba'zi odamlar yuksaltiriladi, boshqalari esa xor qilinadi. Bu har bir kishi o'zining turli taqdiriga duch kelganida yuz beradi.

As this strongly shaking scene concludes, we are then introduced to the effects of this inevitable event as some people are elevated while others are abased. This takes place when everyone faces their different fate:

Siz uch sinfga bo‘linasiz: O‘ng tomondagilar — ular kimlar! Chap tomondagilar — ular kimlar! Oldinga o‘tadigan, eng oldinda bo‘ladiganlar esa (ular ham bor).

You shall be divided into three classes: There are the people of the right side: what people are they? And the people of the left side: what people are they? And there are those to the fore, who shall be foremost.

(7-10-oyatlar)

(Verses 7-10)

Bu yerda odamlar uchta guruhga bo‘lingan, Qur’ondagi boshqa ko‘plab bayonlardan farqli o‘laroq, ular ikki guruhda ko‘rsatilgan. Sura avval o‘ng tomondagilarni eslatadi, ammo ular haqida hech qanday batafsil ma’lumot bermaydi. Buning o‘rniga ular haqida savol beriladi va bu kutish hissini kuchaytiradi: “O‘ng tomondagilar: ular qanday odamlar?” (8-oyat). Xuddi shu usul qarama-qarshi guruh uchun ham qo‘llanilgan: “Chap tomondagilar: ular qanday odamlar?” (9-oyat).

Here, people are divided into three groups, unlike in most other Qur’anic statements where they are shown to be in two groups. The surah first mentions the people of the right side, but does not give us any details about them. Instead, a question is asked about them, enhancing the feeling of expectation: “ There are the people of the right side: what people are they?” (Verse 8) The same method is used for the opposite group: “And the people of the left side: what people are they?” (Verse 9)

Uchinchi guruh keyin zikr qilinadi va bular oldingi o'rinda turganlardir.

The third group is then mentioned, and these are the ones to the fore.

Ular barchadan oldinda bo'lish sifati bilan tavsiflanadi: "Oldinda bo'lganlar, albatta, oldinda bo'ladilar." (10-oyat) Go'yo surа shunday demoqda: mana shular, va shuning o'zi kifoya. Bundan ortiq tavsif kerak emas, u hech narsa qo'shmas edi.

They are described by the same quality of being ahead of all: “there are those to the fore, who shall be foremost.” (Verse 10) It is as if the surah says these are the ones, and this is enough. No further description is necessary, it would add nothing.

Sura bu guruhlardan biri haqida batafsil ma'lumot bergach, sura boshida qisqacha eslatilgan ikkinchi guruh haqida ham shunga o'xshash batafsil bayon beradi. Ularning oxirat hayotidagi ahvoli to'g'ri o'rinda keltiriladi, sura boshida berilgan va jiddiylik hamda hayratni his qildiradigan o'sha savol takrorlanishi bilan boshlanadi: "O'ng tomondagilar — ular qanday kishilar?" (27-oyat). Bu guruh ham hashamatli va baxtli hayot kechiradi, ammo uning tavsifida ko'chmanchi sahro hayotining qo'polligi sezilib turadi. Bu tavsif ko'chmanchi xalqning qulaylik va baxtni eng yaxshi tasavvur qila oladigan shaklda barcha ehtiyojlariga javob beradi. Shunday qilib: "Ular tikanlari yo'q sidr daraxtlari orasida yashaydilar" (28-oyat). Sidr daraxti tikanlari bilan mashhur, ammo bu yerda u tikansizdir. "Gullagan akasiyalar orasida" (29-oyat). Akasiya Arabistonning Hijoz mintaqasida yaxshi tanilgan, tikanli dukkakli daraxt turidir. Jannatdagi akasiyalar esa tikansiz, mevasi mo'l bo'lib, real farovonlikni ta'minlaydigan joyda joylashgan. "Cho'zilgan soya ostida, doimo oqib turgan suv bilan" (30-31-oyatlar). Bularning barchasi badaviylar orzu qiladigan qulaylik turlaridir.

The surah follows this account of the superior group with a similarly detailed one of the second group, to which a quick reference was made in the opening of the surah. The details of their situation in the life to come are now provided at the right point, beginning with a repetition of the same question posed at the outset that gives a sense of seriousness and awe: “As for those on the right, what people are they?” (Verse 27), This group are also enjoying a luxurious and happy life, but its description gives a sense of nomadic roughness. It answers all the needs of a nomadic people as they can best imagine a life of comfort and bliss. Thus, “They will dwell amid thorn less lote trees.” (Verse 28). The lote tree is known for its thorns, but here it is thornless. “And flower clad acacias” (Verse 29) The acacia is a thorny type of leguminous tree well known in the Hijaz region of Arabia. However, the acacia trees in heaven are without thorns, have abundant fruit and are so situated as to enable real comfort. “ With extended shade, constantly flowing water” (Verses 30-31) These are all types of comfort dreamt of by the bedouin.

“Mo‘l-ko‘l meva, uzilmas va tugamas.” (32–33-oyatlar) Bular bu yerda batafsil bayon etilmagan, chunki bedavilarga nomi bilan ma’lum bo‘lgan turlari avval sanab o‘tilgan. “[Yotishadilar] baland o‘rindiqlarda.” (34-oyat)

“Abundantfruits, unfailing, never out of reach.” (Verses 32-33) These are left undetailed here, after having already outlined those types well-known by name to the bedouins. “ [Reclining on] couches raised high.” (Verse 34)

Bu sofalar oltin bilan bezatilgan yoki nafis naqshlar bilan tikilgan deb tasvirlanmagan. Ular shunchaki "baland ko'tarilgan" deb aytilgan. "Baland ko'tarilgan" iborasida jismoniy va ma'naviy ikki ma'no mavjud bo'lib, ularning ikkalasi bir-birini to'ldiradi.

Surahning ikkinchi qismi islom e'tiqodini to'liq o'rnatishga qaratilgan, ammo asosiy e'tibor qayta tirilish va kelajak hayot masalasiga qaratilgan. Bu Qur'oni karimning inson tabiatiga murojaat qilish usuliga misol bo'lib, imonni rag'batlantiradigan dalillardan foydalanadi. U buyuk masalalarni tushunish oson bo'lgan tarzda bayon qilar ekan, insonlarning qalbiga yumshoq murojaat qiladi.

The second part of the surah aims to establish the Islamic faith in full, but the issue of resurrection and future life receives the main focus. This provides an example of the Quranic method of addressing human nature, utilizing indicators that encourage faith. It makes a gentle address to peoples hearts as it presents great issues in an easy to understand way.

Qur’on hayotimizda juda tanish bo‘lgan va tez-tez takrorlanadigan hodisalarni buyuk haqiqatlar sifatida ko‘rsatadi va ularda aniq, umumiy qonunlarni belgilab beradi. Shu tariqa u bu hodisalarni chuqur va keng qamrovli iymonga aylantiradi hamda borliq haqida to‘liq tasavvur beradi. Shuningdek, u bunday hodisalarni fikr yuritish usuli sifatida qo‘llaydi, aql va qalblarni ogohlantiradi hamda his-tuyg‘ularni uyg‘otadi. Natijada odamlar doim ko‘z oldilarida bo‘lishiga qaramay, ko‘pincha e’tibor bermaydigan koinot hodisalarini aniq anglab yetadilar. Ular o‘z vujudlari ichida sodir bo‘layotgan ajoyib hodisalardan ham yanada xabardor bo‘lishlari mumkin.

The Qur’an presents phenomena that are very familiar to us and often repeated in our lives as great facts setting clear universal laws. It, thus, moulds this into a profound and comprehensive faith giving a complete concept of existence. It also uses such phenomena as a method for reflection, alerting minds and souls and awakening feelings. Thus people are able to clearly understand universal phenomena that they may often be oblivious to, despite the fact that they are always before their eyes. They can also be better aware of wonders that take place within their own selves.

Qur’on insoniyatga murojaat qilishda bir nechta alohida mo‘jizalarga tayanmaydi. U odamlarni o‘zlaridan, hayotlaridan va ularga yaqin tabiiy hodisalardan uzoqda bo‘lgan mo‘jizalar va belgilarni izlashga majbur qilmaydi. U ularni murakkab falsafiy nazariyalar, mураккаб aqliy vazifalar yoki hech kim amalga oshira olmaydigan ilmiy tajribalar orqali o‘zi targ‘ib qilayotgan imonga yetaklamaydi.

The Qur’an does not rely on a few individual miracles in its address to mankind. It does not require people to look for miracles and signs that are far removed from them, their lives and immediate natural phenomena. It does not lead them through sophisticated philosophical theories, or complex mental tasks, or through scientific experiments that no one can undertake in order to present them with the faith it advocates.

Biz sizni yaratganmiz: nahotki ishonmaysizlar? Chiqarayotgan suyuqligingizni ko'rdingizmi: uni siz yaratasizmi yoki Biz yaratuvchimizmi? Sizlarning orangizda o'lim belgilanganini Biz hukm qilganmiz. Sizlarni boshqalar bilan almashtirishimizga yoki sizlarni bilmaydigan bir shaklda qayta yaratishimizga hech narsa to'sqinlik qila olmaydi. Birinchi marta qanday paydo bo'lganingizni esa o'zingiz bilasiz.

It is We who have created you: will you not believe? Consider the semen you discharge: do you create it, or are We the Creator? We have decreed that death shall be among you. Nothing can prevent Us from replacing you by others like yourselves or bringing you into being anew in a way unknown to you. You have learned how you have come into being in the first instance.

Nega endi mulohaza qilmaysizlarmi? (57-62-oyatlar)

Why, then, do you not reflect? (Verses 57-62)

Imon masalasi ham birinchi yaratilish va oxirat, hayot berish va muqarrar o'lim bilan bir xildir. U tanish bo'lib, har doim ko'z o'ngida. Unda nega odamlar o'zlarini Xudo yaratganiga ishonmaydilar? Bu haqiqatning inson tabiatiga bo'lgan og'irligi shunchalik kattaki, uni hech kim inkor eta olmaydi: «Biz sizlarni yaratdik. Nahotki ishonmasangiz?» (57-oyat).

This whole issue of faith is the same as the first instance of creation and the end, the giving of life and inevitable death. It is familiar, seen at all times. How come, then, that people do not believe that it is God who creates them? The weight of this truth on human nature is too heavy for anyone to challenge: “It is We who have created you: will you not believe?” (Verse 57)

“Siz to‘kkan urug‘ingizni o‘ylab ko‘rdingizmi: uni siz yaratasizmi yoki Biz yaratuvchimizmi?” (58-59-oyatlar) Insonning yaratilish jarayonidagi roli erkakning urug‘ini ayolning tanasiga joylashtirishdan iborat, xolos. Ularning har ikkisining vazifasi shu yerda tugaydi. Undan keyin Allohning qudrati ish boshlaydi. U o‘z-o‘zidan ishlaydi: homilaga o‘sish va rivojlanish baxsh etadi, uning suyak skeletini quradi va uni kiyintiradi, so‘ngra unga ruh ato etadi. Eng birinchi lahzadan boshlab va har bir keyingi lahzada insonga butunlay noma’lum bo‘lgan mo‘jiza yuz beradi. Haqiqatan ham, inson buning qanday sodir bo‘lishini bilmaydi, u bu jarayonda biror rol o‘ynash bir yoqda tursin.

“Consider the semen you discharge: do you create it, or are We the Creator?” (Verses 58-59) Mans role in the process of creation is no more than the man depositing his seed in the woman’s body. Their respective roles are finished at that. From then on, the hand of God takes over. It works on its own, giving the embryo growth and development, building its skeleton and dressing it up, then breathing spirit into it. Right from the first moment, and at every subsequent moment, a miracle occurs that remains totally unknown to man. Indeed, man does not know how it occurs, let alone plays a role in it.

Yana Qur'on insonlarning o'zlariga tanish va ularning ko'z o'ngida doimo takrorlanib turadigan narsani sodda va go'zal tarzda yana bir bor ular oldiga qo'yadi. U Xudoning qudratli qo'li buni qanday amalga oshirayotganini ko'rsatadi va ular hech qachon e'tibor bermaydigan mo'jizani, ya'ni ularning o'z ko'zlari oldida doimo sodir bo'layotgan mo'jizani namoyon qiladi.

Once more the Qur’an, in perfect ease and simplicity, puts before people something which is well known to them and which they repeatedly see. It shows how God’s hand works to bring it about, showing them the miracle they overlook when it is always happening in front of their very own eyes:

Ekinlaringiz tuproqqa ekkan urug'ni o'ylab ko'ring: uni o'stiruvchi siz emassiz, Biz miz? Agar xohlasak, uni somonga aylantirib qo'yardik va siz: "Biz qarzga botganmiz; bizni mahrum qilishdi", deb faryod chekib qolardingiz.

Consider the seeds you sow in the ground: is it you who makes them grow, or We? Were it Our will, We could turn it into chaff'and leave you to wail, ‘We are burdened with debt; we have been deprived?

(Oyatlar 63-67)

(Verses 63-67)

Inson o‘simliklarning o‘sishida va mevaga kirishida qanday rol o‘ynaydi?

What role do humans play in plant growth that culminates in fruition?

Ular, albatta, yerni haydaydilar va Xudo yaratgan urug'larni ekadilar, lekin bu bilan ularning roli tugaydi, qolgan ish to'liq Xudoning qo'liga topshiriladi. Mana shu mo''jizaviy ishni Uning O'zi yakunlaydi.

They certainly till the earth and plant the seeds made by God, but that is about it. Their role is then finished, leaving the matter entirely to God’s hand. It is He who completes this miraculous work.

Urug' yoki don o'z turini ko'paytirish uchun yo'lga chiqadi va yo'lni biladigan kishidek, bosqichma-bosqich harakatlanadi; u hech qachon inson xatosiga o'xshash xatoga yo'l qo'ymaydi, yo'nalishini o'zgartirmaydi va yo'ldan chetga chiqmaydi. Bu ajoyib safar davomida uni boshqarayotgan Allohning qudrati emas, balki Xudoning qo'lidir. Bunday mo''jizaga hech kim ishonmagan bo'lar edi va hech bir aql buni tasavvur qila olmagan bo'lar edi; ammo bu doimo sodir bo'ladi va bizning har birimiz uni qandaydir shaklda ko'ramiz. Aks holda, bug'doy donining ichida poya va barglar, shuningdek, ko'p donni o'zida jamlagan boshoq bo'lishiga kim ishonardi? Xurmo danagidan shuncha narsani o'z ichiga olgan shunday katta xurmo daraxti chiqishini kim tasavvur qila olardi?

The seed or the grain begins its journey to reproduce its kind, moving on like one who knows the way, stage after stage, one who will never commit the like of a human error, who will never change course or deviate from the path. It is the hand of God that guides it throughout this remarkable journey. No one could have ever believed this miracle, and no mind could have imagined it; yet it happens all the time and everyone of us sees it in one form or another. How else could anyone have believed that a wheat grain incorporates a stalk and leaves, as well as an ear holding together a large number of grains? Who could have imagined that a date stone can produce such a large palm tree, with all that it contains?

Endi sura Qur'onni boshqa yo'l bilan inkor etganlarga murojaat qiladi va uni koinot bilan bog'laydi, olamlarning Parvardigori bo'lmish Alloh nomi bilan qilingan buyuk qasam orqali.

Now the surah directs its address to those who denied the truth of the Qur’an in another way, providing a relationship between it and the universe in a great oath by God, the Lord of all the worlds:

Men yulduzlarning o‘rinlari bilan qasam ichaman — agar bilsangiz, bu buyuk qasamdir! — albatta, bu juda ulug‘ Qur’ondir, saqlangan kitobda, uni faqat poklanganlargina tegizadi: olamlarning Parvardigoridan nozil qilingan vahiydir. (Oyatlar 75-80)

I do swear by the positions of the stars - a mighty oath, if you but knew it!- that this is indeed a most honourable Quran, in a well-guarded record that only the purified can touch: a revelation from the Lord of all the worlds, (Verses 75-80)

Qur’on vahiy qilinayotgan paytda unga muxotab bo‘lganlar yulduzlarning o‘rni haqida ko‘zlari bilan ko‘rganlaridan ortig‘ini bilmas edilar. Shu sababli, sura ularga avval qilingan qasamning ulug‘ ekanligini aytadi, garchi ular o‘sha paytda buni bilmagan bo‘lsalar ham.

Those addressed by the Qur’an at the time of its revelation knew no more about the positions of the stars than what they could see with the naked eye. Therefore, the surah tells them that the oath already made was a mighty one, even though they did not know it at the time.

Bugungi kunda biz bu qasamning ulug'ligini ular qadrlaganidan ancha ko'proq qadrlaymiz, lekin biz ham yulduzlarning martabalari ulug'ligi haqida juda oz narsani bilamiz. Bizning go'yo ilg'or rasadxonalarimiz va go'yo kuchli teleskoplarimiz bilan kashf etganimiz shuni ko'rsatadiki, ochiq fazodagi sanoqsiz to'plamlardan biri, ya'ni quyosh tizimimiz joylashgan galaktikani tashkil etuvchi to'plam bir milliard yulduzni o'z ichiga oladi.1

Today, we appreciate the greatness of this oath far more than they did, but we too know only very little about the greatness of the positions of the stars. The little we have discovered with our seemingly advanced observatories and allegedly powerful telescopes tells us that one of the countless clusters in open space, the one that constitutes the galaxy that contains our solar system, includes one billion stars.1

Astronomlarning aytishicha, ularning soni milliardlab bo'lgan bu yulduzlar va sayyoralarning ba'zilarini yalang'och ko'z bilan ko'rish mumkin, boshqalarini esa faqat kuchli teleskoplar yordamida ko'rish mumkin. Yana boshqalarini faqat shunday juda kuchli teleskoplar yordamida sezish mumkin. Bularning barchasi kosmosda o'z orbitalari bo'ylab harakatlanadi. Bu yulduzlardan birining magnit maydoni boshqasiga yaqinlashishi yoki bir sayyoraning boshqasiga urilishi ehtimoli, xuddi bir kema O'rta er dengizida, boshqasi esa Hind okeanida, ikkalasi bir xil yo'nalishda va bir xil tezlikda suzayotgan bo'lsa, ular o'rtasida to'qnashuv bo'lishi ehtimoli kabi uzoqdir. Bunday to'qnashuvning sodir bo'lish ehtimoli shunchalik kamki, u albatta mumkin emas.2

Surahning oxirgi oyatlarida o‘lim lahzasi haqida so‘z boradi, bu lahza har bir insonni qo‘rquv bilan larzaga soladi. Bu shunday bir lahzaki, unda barcha bahs-munozaralar to‘xtaydi, inson bir yo‘lning oxiri va boshqa yo‘lning boshida turadi. Bu qaytib bo‘lmaydigan nuqtadir:

The final passage in the surah speaks of the moment of death, which sends a shudder of fear into everyone. This is the moment when all argument stops, when a person stands at the end of one road and the beginning of another. It is a point of no return:

Bu nutqqa nafrat bilan qarar berasizmi? Uni rad etish sizning kasbingizmi? Qachonki o'lim oldidagi kishining joni bo'g'ziga yetganda, siz ojizona tikilib turganingizda, Biz uga siznikidan ham yaqinroqmiz, lekin siz Bizni ko'rmaysiz. Agar sizni hisobga tortilmaydi deb o'ylasangiz, nega o'sha (so'nayotgan) hayotni qaytara olmaysiz, agar da'vo qilganingiz rost bo'lsa?

Would you look on this discourse with disdain? Do you make it your livelihood that you persistently deny it? When the soul [of a dying person] comes up to the throat while you are helplessly looking on We are closer to him than you, although you do not see Us. Why, if you think you are not to be judged, can you not restore that [ebbing life], if what you claim is true? (Verses 81-87)

Siz eshitgan narsalar, ya'ni ikkinchi hayot haqida, Qur'on haqiqatini inkor etish va u Qiyamat kuni haqida aytadigan narsalar yoki u sizga belgilab bergan iymon asoslari haqida shubhadamisiz? {"Sizning rizqingiz shu bo'lib qoldimi: haqiqatni doimiy ravishda inkor etasizmi?" (82-oyat)} Sizning inkoringiz bu dunyoda ikkinchi hayotingiz uchun to'playdigan yagona narsangizdir. Qanchalik achinarli ro'zg'or! Jonangiz tomog'ingizga kelib, noma'lum tomon olib boradigan yo'lda turganingizda nima qilasiz?

Are you in doubt about what you are told concerning a second life, denying the truth of the Qur’an and what it tells you about the Day of Judgement, or the principles of faith it lays down for you? “ Do you make it your livelihood that you persistently deny fr?” (Verse 82) Your denial is all that you earn and save in this life for your second life. How miserable a livelihood! What will you do when your soul is in your throat, standing on a road that leads you to the unknown?

Sura shu holatni ilhomlantiruvchi tarzda tasvirlaydi, uning barcha jihatlarini qisqa lavhalarda chizib beradi: "Jon [o'layotgan kishining] tomog'iga yetib kelganda, siz ojizlik bilan qarab turganingizda, biz unga sizlardan ham yaqinmiz, lekin siz Bizni ko'rmaysiz" (83-85-oyatlar). Tomoqdagi xirillashni deyarli eshitgandek bo'lamiz, yuz xususiyatlarining so'nayotganini ko'ramiz va azob-uqubatni his qilamiz:

The surah paints this situation in an inspiring way, drawing all its aspects in quick touches: “When the soul [of a dying person] comes up to the throat while you are helplessly looking on We are closer to him than you, although you do not see Us” (Verses 83-85) We almost hear a rattling sound in the throat, see the features decline and sense the distress:

Sura endi ushbu dunyoga yuz o‘girib, yangi va abadiy hayotini boshlagan jonning taqdirini bayon qiladi:

The surah now explains the fate of the soul that has turned its back on this world to begin its new and permanent life:

Agar o'layotgan inson Allohga yaqinlashtirilganlardan bo'lsa, unga rohat, to'kis rizq va na'im jannati bo'ladi. Agar u o'ng tomondagilardan bo'lsa, o'ng tomondagilar tomonidan unga salom bilan kutib olinadi. Lekin agar u haqiqatni inkor etgan va adashgan kishilardan bo'lsa, unga qaynoq suv bilan qarshi olinadi va alangali o'tning issig'i beriladi. (88-94-oyatlar)

If that dying person is one of those who are drawn close to God, he will have repose, fulfilment and a garden of bliss. If he is one of those on the right, a greeting of peace will welcome you by the ones on the right. But if he happens to be one of those who denied the truth and went astray, he will be welcomed with scalding water, and the heat of a blazing fire. (Verses 88-94)

Surah boshida biz Allohga yaqin bo'lgan kishilarga berilgan ne'matlarning tasvirlarini ko'rgan edik. Endi shunday odamning joni o'zini nima kutayotganini ko'radi: "tinchlik, to'kinlik va bahor-bog'i" (behisht bog'i). Ushbu so'zlarning o'zidan ham taskin, osoyishtalik va baxt-saodat yog'ilib turadi.

In the early part of the surah we saw images of the blessings granted to those who are close to God. The soul of such a person will now see what awaits it: 'repose, fulfilment and a garden of bliss The very sound of these words overflows with comfort, ease and happiness.

“Agar u o‘ng tomondagilardan bo‘lsa” Bu odam endi o‘ng tomondagi birodarlari tomonidan unga yo‘llangan salom bilan bevosita murojaat qilinadi. Bu yoqimli va xushxabarli salom bo‘lib, unga tasalli beradi. U o‘ng tomondagi odamlar bilan kelajakdagi hayotiga intizorlik bilan qaray boshlaydi.

“If he is one of those on the right” This person is now directly addressed with a greeting sent to him by his brethren who are on the right. It is a gentle and delightful greeting, giving him reassurance. He begins to look forward to his forthcoming life with the people on the right.

“Lekin agar u haqiqatni inkor etgan va adashgan kishilardan bo‘lsa, unga qaynoq suv bilan kutib olinadi va alanga olovning issig‘i bilan.” (92-94-oyatlar) Qanday yomon kutib olish! Qaynoq suvning va alangalanuvchi olovning azobi qanchalik dahshatli! Bunday kishining oldida bularning hammasi namoyon bo‘ladi va u bularni boshidan kechirishi kerakligini biladi.

“But if he happens to be one of those who denied the truth and went astray, he will be welcomed with scalding water, and the heat of a blazing fire.” (Verses 92-94) How miserable a welcome! How terrible is the suffering of scalding water and blazing fire! It all appears before such a person and he knows that he will have to experience it.