Yer o'zining so'nggi zilzilasi bilan larzaga kelganda, yer o'z yukini tashlab yuborganda va inson: "Unga nima bo'ldi?" deb so'raganda, o'sha kuni u o'z xabarlarini aytib beradi, chunki Rabbing unga vahiy qilgan bo'ladi.
When the earth is rocked by her [final] earthquake, when the earth shakes off her burdens, and man asks: ‘What is the matter with her?’ On that day she will tell her news, for your Lord will have inspired her. (Verses 1-5)
Bu Qiyomat kunidir, qachonki mustahkam yer larzaga kelib, shiddat bilan silkinadi va o'zida uzoq vaqt saqlagan yukini – jasadlarni, metallarni va o'zini og'irlashtirib kelgan boshqa narsalarni – chiqarib tashlaydi. Bu shunday manzaraki, tinglovchilarning oyog'i ostidagi har bir mustahkam va qattiq narsa titraydi va silkinadi. Ular o'zlarini qoqilib, lapanglab yurgandek his qiladilar, oyoqlari ostidagi yer esa qaltirab, silkinib turganini sezadilar. Bu shunday manzaraki, u kishining yuragini yer yuzidagi, abadiy va mustahkam deb o'ylagan har bir narsadan uzib qo'yadi. Qur'on bu manzaralarga shunday harakat baxsh etadiki, u deyarli tinglovchining tomirlarigacha yetib boradi. Bunday bevosita ta'sir yanada kuchliroq bo'ladi, chunki insonning bularning barchasiga duch kelib, unga munosabat bildirishi tasvirlanadi: "Va inson: «Unga nima bo'ldi?» deydi." (3-oyat)
It is the Day of Judgement when the firm earth trembles and quakes violently and yields up her long-carried loads of bodies and metals and other matters which have weighed heavily on her. It is a scene that makes every firm and solid object under the feet of the listeners shake and totter. They think themselves to be staggering and toddling along and the earth beneath them shuddering and quaking. It is a scene which separates one’s heart from everything on earth it clings to, assuming it to be firm and everlasting. The Qur’ān imparts to these scenes a kind of movement which is transmitted almost to the very sinews of the listener. Such immediate impact is all the more forceful because man is portrayed as confronting and reacting to it all: “And man asks: ‘What is the matter with her?’“ (Verse 3)
Bu hayratda, ajablanib, taajjublanib va sarosimaga tushgan kishining savoli bo'lib, u tanish bo'lmagan narsani ko'radi, sezilmaydigan narsaga duch keladi va uni sabrsiz hamda bezovta qiladigan manzarani ko'radi. Shunda u qichqiradi: Unga nima bo'ldi? Uni shunchalik qattiq silkitib, larzaga solayotgan nima? U gandiraklab, yiqilib-turib yig'laydi, o'zini ushlab turadigan yoki tik tutadigan biror narsaga yopishishga urinadi. Lekin uning atrofidagi hamma narsa ham qattiq tebranib, lapanglab turadi.
It is the question advanced by one who is bewildered, astonished, surprised and puzzled, who sees something unfamiliar, encounters what is imperceptible, and beholds what makes him impatient and agitated. o he blurts out: What is the matter with her? What is quaking and shaking her so violently? He cries as he reels and staggers, trying to hold on to anything which may support or keep him upright. But all around him waver and totter violently.
Inson zilzilalar va vulqonlarni boshidan kechirgan, ular uni dahshatga solgan va qo'rquvga to'ldirgan, unga vayronagarchilik va halokat olib kelgan. Ammo inson Qiyomat kunining zilzilasini ko'rganda, u uni dunyodagi zilzilalar va vulqonlar bilan hech qanday o'xshashlikka ega emas deb biladi. U na uning sirlarini biladi, na unga o'xshash biror narsani eslay oladi. Bu dahshatli narsa bo'lib, u ilk bor sodir bo'ladi.
Man has experienced earthquakes and volcanoes which have filled him with awe and ,terror, and have brought to him ruin and destruction. But when man witnesses the quake of the Day of Resurrection he will see no similarity between it and the earthquakes and volcanoes of this world. He neither knows its secrets, nor does he remember anything similar to it. It is something dreadful, taking place for the very first time.
“O‘sha kuni” — ushbu larzaga kelganda, inson butunlay larzaga tushganda, “u o‘z xabarlarini aytib beradi, chunki Rabbing unga vahiy qilgan bo‘ladi”. (4–5-oyatlar) Shunda bu yer o‘z xabarlarini aytib beradi, holatini va boshiga kelganlarni tasvirlab beradi. Bularning barchasi shunchaki “Rabbing unga vahiy qilgani” uchun sodir bo‘ladi, ya’ni Rabbi uni shunchalik kuchli tebranish va qaltirashga, o‘z yukini tashlab yuborishga buyurgan. U faqat Rabbining amriga “to‘la itoat bilan” bo‘ysunadi! (84:5) U o‘z xabarini aytadi, chunki sodir bo‘ladigan voqea ortida turgan narsaning — yerga berilgan Alloh amri va vahiyning — oddiy va aniq hisobotidir.
“On that day”, when this quake occurs, leaving man entirely shaken, “she will tell her news, for your Lord will have inspired her.” (Verses 4-5) This earth will then tell her news, describe her condition and what has happened to her. It will all have been brought about simply because ‘your Lord has inspired her,’ ordered her to shake and quake so fiercely and shake off her burdens. She obeys only the Lord’s orders ‘in true submission!’ (84: 5) She will relate her news because what will take place is a simple and clear account of what lies behind it of God’s orders and inspiration to the earth.
Shu nuqtada, inson hayratga tushib, dovdirab, faryod chekayotganda, va ohang dahshat, vahima, ajablanish va hayrat bilan nafas olayotganda, lirzaga tushib, titrayotganda, "Unga nima bo'ldi? Unga nima yuz berdi?" deb baqirayotganda, u qiyomat sahnasiga, hisob-kitob, tarozi va mukofotga duch keladi. "O'sha kuni odamlar bir-biridan ajralgan holda chiqadilar, to ularga amallari ko'rsatilsin. Kim zarra miqdorida yaxshilik qilgan bo'lsa, uni o'sha paytda ko'radi, kim zarra miqdorida yomonlik qilgan bo'lsa, uni ham o'sha paytda ko'radi." (6-8-oyatlar)
At this point when man is astonished, puzzled and crying out, and as the rhythm gasps with dread and terror, surprise and wonder, tottering and shuddering, crying out: What is the matter with her? What has happened to her? — at this point he encounters the scene of resurrection, reckoning, weighing and recompense. “On that day people will come forward, separated from one another, to be shown their deeds. Whoever does an atom’s weight of good shall see it then, and whoever does an atom’s weight of evil shall see it then also.” (Verses 6-8)
Bir ko‘z ochib yumguncha, odamlarning qabrlaridan turib kelayotganini ko‘ramiz. “O‘sha kuni odamlar guruh-guruh bo‘lib chiqadilar, bir-biridan ajralgan holda.” (6-oyat) Ularning butun dunyo bo‘ylab chiqib kelayotganini ko‘ramiz: “go‘yo tarqalgan chigirtkalardek.” (54:7) Bu manzara ham insonga noma’lum, misli ko‘rilmagan, tabiatda o‘xshashi yo‘q narsadir. “O‘sha kuni yer yorilib ketadi va ular shoshib chiqib keladilar.” (50:44) Qayerga qarasangiz, hech narsaga parvo qilmay, orqasiga qaramay, boshini chapga yoki o‘ngga burmay shoshilayotgan sharpani ko‘rasiz. Ularning hammasi “chaqiruvchiga shoshilmoqda” (54:8), boshlari egik, ko‘zlari oldinga tikilgan holda, “chunki o‘sha kuni ularning har birining o‘z tashvishi yetarli bo‘ladi.” (80:37) Bu manzarani inson tilida ta’riflab bo‘lmaydi. Ayni vaqtda ham dahshatli, ham hayratlanarli. Bu barcha sifatlar va ularning sinonim hamda o‘xshash iboralari ham uni ifodalay olmaydi. Uni aqlimizning chegarasi va imkoniyati doirasida, tasavvur va mulohaza yordamida kengroq tasavvur qilgan ma’qul.
In the twinkling of an eye we behold people rising from their graves. “On that day people will come forward, separated from one another.” (Verse 6) We behold them issuing forth from all over the globe: “as if they were swarming locusts.” (54: 7) This scene is also unknown to man, it is something unprecedented, unique in nature. “On that day, the Earth will split asunder and they will come out in haste.” (50: 44) Wherever you look you behold a ghost hurrying away, caring for nothing and never looking back or turning his head left or right. They all are “rushing to the summoner,” (54: 8), with their heads down and their eyes staring forward, “for each one of them will on that day have enough preoccupations of his own.” (80: 37) It is a scene indescribable in human language. It is both ghastly and astonishing. All these adjectives and all their synonymous and analogous terms cannot describe it. It would be better conceived with a stretch of imagination and contemplation within the limits and capacity of our minds.
"Shu kuni odamlar bir-biridan ajralgan holda chiqadilar, o‘z amallarini ko‘rsatilishi uchun." (6-oyat) Bu juda dahshatli va qo‘rqinchlidir. Odamlar o‘z amallari ko‘rsatiladigan joyga boradilar. Ular o‘z amallariga, mukofotlariga yoki jazolariga yuzma-yuz kelishlari kerak bo‘ladi.
“On that day people will come forward, separated from one another, to be shown their deeds.” (Verse 6) This is far more terrible and dreadful. People go to where they will be shown their deeds. They have to face their deeds and their rewards or punishments.
Ba'zan insonning o'z amallariga duch kelishi boshqa har qanday jazodan ham og'irroq bo'lishi mumkin. Inson ba'zida shunday ishlarni qiladiki, yolg'iz qolganda ular haqida o'ylashdan ham qochadi.
Encountering one’s own deeds may, sometimes, be far more severe than any other punishment. Man sometimes does things which he avoids even thinking about when he is alone.
Ba'zan inson tavba va nadomat holatida o'z qilmishlarining ba'zilaridan, ularning dahshatliligi tufayli, hatto yuzini burishi mumkin. Ammo o'sha Kunda uning holi qanday bo'lar ekan, qachonki u barcha insonlar oldida va Yaratgan Egamiz huzurida o'z amallariga yuzma-yuz kelganda! Bu - dahshatli va qo'rqinchli jazo, garchi u faqat o'z amallarini ko'rsatilishi va mehnatlariga duch kelishidan iborat bo'lsa ham. Ammo bu yuzma-yuz kelishdan keyin aniq hisob-kitob keladi, u zarracha yaxshilik yoki yomonlikning og'irligini ham chetda qoldirmaydi. "Kim zarracha miqdorda yaxshilik qilsa, uni o'sha paytda ko'radi, va kim zarracha miqdorda yomonlik qilsa, uni ham o'sha paytda ko'radi." (Oyatlar 7-8)
In a spell of repentance and remorse, man may even turn his face from some of his deeds because they are so ghastly. o, in what condition will he be on that day when he faces his deeds in front of all mankind and in the presence of God Almighty? It is a terrible and frightful punishment, although it is only that they are shown their deeds and have to confront their labours. However, following this confrontation comes the accurate reckoning which does not leave out an atom’s weight of good or evil. “Whoever does an atom’s weight of good shall see it then, and whoever does an atom’s weight of evil shall see it then also.” (Verses 7-8)
“Atomning og‘irligi!” Qur’onning dastlabki sharhlovchilari bu iborani “chivin” yoki quyosh nuri tushganda faqat ko‘rinadigan “chang zarrasi” deb izohlaganlar.
“An atom’s weight!” Early commentators on the Qur’ān explain this phrase as “a mosquito” or “a particle of dust” which can only be seen when exposed to sunlight.
Bular ular o‘ylab topa olgan eng kichik narsalar bo‘lib, ularni atom deb atash mumkin edi. Ammo hozir biz bilamizki, "atom" so‘zi quyoshli nurda ko‘rinadigan chang zarrasidan ancha kichik bo‘lgan aniq bir narsani anglatadi. Chunki chang zarrasini inson ko‘zi ko‘ra oladi, atomni esa hozirgi zamon laboratoriyalarining eng kuchli mikroskoplari yordamida ham ko‘rish mumkin emas. Uni faqat olimlar tasavvur qiladi. Ularning hech biri uni na o‘z ko‘zi bilan, na mikroskopi orqali ko‘rgan.
These were the smallest things they could think of, and which may be referred to as an atom. But now we know that the word ‘atom’ refers to a definite thing which is much smaller than a particle of dust seen in sunlight. For the particle of dust can be seen by the human eye while it is impossible to see the atom, even with the help of the most powerful microscopes in modern laboratories. It is only conceived by scientists. None of them has seen it either with his own eyes or with his microscope.
Ular ko'rgan narsalarining hammasi uning natijalari edi.
All that they have seen is its effects.
Bu zarra yoki uning og‘irligiga teng bo‘lgan narsa, yaxshi bo‘lsinmi yoki yomon, keltiriladi va uni qilgan kishiga ko‘rsatiladi, so‘ngra u o‘z mukofotini oladi. O‘sha paytda inson o‘zining hech bir harakati va amalini past ko‘rmaydi, yaxshi bo‘lsinmi yoki yomon. U: “Ey, bu hech qanday og‘irligi yoki e’tiborga loyiq bo‘lmagan arzimas narsa”, demaydi. Aksincha, uning vijdoni qilgan har bir ishiga shunchalik sezgir bo‘ladiki, xuddi aniq tarozi zarra og‘irligini ham ijobiy yoki salbiy tarzda qayd etganidek. Bu dunyoda bu o‘lchovga teng yoki o‘xshash hech narsa yo‘q, faqat mo‘minning qalbidan boshqa. Bunday qalb yaxshilik yoki yomonlikning zarra og‘irligiga ham sezgirdir.
This atom, or what is similar to it in weight, whether good or bad, will be brought forth and shown to its doer, who will then receive its reward. At that time man does not undervalue any of his actions and deeds, whether good or bad. He does not say, “Oh, this is a trivial thing which has no weight or consideration.” On the contrary, his conscience will be as sensitive to everything he has done as an accurate scale registering even the weight of an atom favourably or unfavourably. There is nothing parallel or similar to this measure in this world, except the heart of a believer. Such a heart is sensitive to even an atom’s weight of either good or evil.
Lekin bu dunyoda shunday qalblar borki, tog‘dek ulkan gunoh va jinoyatlar ham ularni qimirlatmaydi. Ular tog‘lardan ham mustahkamroq bo‘lgan yaxshilik buloqlarini bosib turgan holda, ta’sirlanmay qoladilar. Bu qalblar yer yuzida kibrlanadi, lekin Qiyomat kuni o‘z yukləri ostida ezilib qoladilar.
But there are some hearts in this world which are unmoved even by mountains of sin and crime. They remain unaffected while suppressing fountains of goodness which are far firmer than mountains. These hearts are conceited on this earth but on the Day of Judgement they are crushed under their own burdens.