Quraysh, Makkada Qur'on nozil bo'lgan davrda yashagan arab qabilalarining eng yirigi, o'zlarining Ibrohim avlodlari ekanliklarini aytar edilar, bu to'g'ri edi. Ular, shuningdek, Ibrohimning diniga amal qilishlarini da'vo qilar edilar, bu esa to'g'ri emas edi. Ibrohim sof va buzilmagan tavhidni qabul qilgan edi. Yagona Xudoga bo'lgan imoni tufayli u otasini va qavmini tark etdi, avval esa kuydirib o'ldirilishga hukm qilingan edi. Uning dini ana shu asosiy e'tiqodga tayanadi. U farzandlarini va avlodlarini shu e'tiqodga sodiq qolishga da'vat qilgan. Shunday ekan, uning dinida shirkning hech qanday izi uchramaydi.

The Quraysh, the major Arabian tribe living in Makkah at the time of the revelation of the Qur’an, used to say that they were Abrahams descendants, which was true. They also claimed that they followed Abraham’s faith, which was untrue. Abraham espoused monotheism, clear and undistorted. It was for his belief in the One God that he abandoned his father and his people, after he was subjected to execution by burning. His religion is based on this basic belief. He urged his children and descendants to remain true to it. Thus, no trace of polytheism is ever found in his faith.

Bu bo‘limda Arablarga bu tarixiy haqiqat ko‘rsatiladi, shunda ular o‘z da’volarini shu haqiqat bilan solishtirib ko‘rishlari mumkin. Surada, shuningdek, ularning Payg‘ambar Muhammad ﷺ xabariga qarshi e’tirozlari keltiriladi: “Ular yana: «Nega bu Qur’on ikki shaharning biror buyuk odamiga nozil qilinmadi?» deydilar” (31-oyat). Bu dalilda asosiy xato ko‘rsatiladi: u nafaqat Xudo inson hayoti asos qilinishini istagan haqiqiy qadriyatlarni e’tiborsiz qoldiradi, balki ularni haqiqiy hidoyatdan yuz o‘giradigan soxta qadriyatlar bilan almashtiradi. Haqiqat bayon etilgach, sura Xudoning zikridan ko‘zini yumishni afzal ko‘rganlarning taqdiri haqida xabar beradi. Shuningdek, bunday tanlov nima uchun qilinganini tushuntiradi, va bu tanlov Shaytonning pichirlaganiga ergashishdan boshqa narsa emasligini bildiradi. Bo‘lim yakunida sura Xudoning elchisiga taskin beradi, chunki u ularning tanlovi tufayli qayg‘uradi.

In this section of the surah the Arabs are made to see this historical fact so that they might check their claims against it. The surah also reports their objections to the Prophet Muhammad’s message: “ They also say, 'Why was not this Quran revealed to some great man of the two cities?”' (verse 31) It shows the basic flaw in this argument: not only does it disregard the true values on which God wants human life to be based but it also espouses false values which turn them away from true guidance. Once the truth is outlined, the surah tells them of the fate of those who prefer to remain blind to God’s remembrance. It also explains why such a choice was made which boils down to nothing less than following what Satan whispers. At the end of this section, the surah consoles God’s messenger, who is grieved by their choice.

Ibrohim o'z otasi va qavmiga dedi: "Men sizlar sig'inayotgan narsalardan voz kechaman; men faqat meni yaratgan Zotga sig'inaman. Albatta, U meni to'g'ri yo'lga boshlaydi". U bu so'zni o'z avlodlari orasida doimiy yo'l-yo'riq qilib qoldirdi, toki ular [Allohga] qaytib tursinlar.

Abraham said to his father and his people: *1 renounce what you worship, I worship none other than Him who brought me into being. It is He who will guide me. 'He made this an abiding precept among his descendants so that they might always return [to God].

(26-28-oyatlar)

(Verses 26-28)

Qurayshlar rad etgan tavhid aqidasi, ular nasl-nasabi bilan bog'langan Ibrohim (alayhissalom) targ'ib qilgan e'tiqoddan boshqa narsa emas edi.

The precept of monotheism rejected by the Quraysh was nothing but the belief advocated by Abraham, from whom they descended.

Aynan shu buyuk tamoyil edi, Ibrohim alayhissalom aynan shu tamoyilni o‘z otasi va qavmiga e’lon qildi va shu bilan ularning yolg‘on e’tiqodini rad etdi, ularning an’anaviy ibodatidan voz kechdi. U yolg‘onni otasi va qavmi shunday qilgani uchun qabul qilmadi. Aksincha, u ularning e’tiqodini rad etganini Qur’onda keltirilgan aniq va qat’iy bayonda e’lon qilganda, ularga hech qanday hurmat ko‘rsatmadi: {“Men sizlar sig‘inadigan narsalardan voz kechdim. Men faqat meni yaratgan Zotgagina ibodat qilaman. Albatta, U meni to‘g‘ri yo‘lga boshlaydi.”} (26-27-oyatlar)

It was this great principle that Abraham declared to his own father and people, thus rejecting their false creed, disowning their traditional worship. He did not adopt falsehood simply because his father and people practised it. In fact, he did not pay them any courtesy when he declared his rejection of it in a clear and emphatic statement quoted in the Qur’an: ‘7 renounce what you worship, I worship none other than Him who brought me into being. It is He who will guide me.n (Verses 26-27)

Ibrohim bayonidan shu narsa ma'lum bo'ladiki, uning qavmi Xudoning borligini inkor etmasa-da, Unga sherik keltirgan va Undan boshqalarga ibodat qilgan. Shuning uchun Ibrohim Xudodan boshqa ibodat qilinadiganlarning barchasidan voz kechdi. U Xudoni ibodatga loyiq qiladigan sifati bilan ta'rifladi, ya'ni Uning ibtido qiluvchi va yaratuvchi ekanligi bilan. Ibodatga loyiq Aynan Uning Zotidir, chunki U yaratuvchidir. U shuningdek, Xudo unga hidoyat berishiga qat'iy ishonchini bildirdi. Xudo uni yaratgan va Unga hidoyat berishni bilgan.

It appears from Abraham’s statement that although his people did not deny God’s existence, they nonetheless assigned partners to Him and worshipped others beside Him. Therefore, Abraham disowned all those they worshipped other than God. He described God by His attribute that makes Him the One to be worshipped, which is the fact that He initiates and originates. It is He who deserves to be worshipped because He is the One who creates. He also stated his firm belief that God would give him guidance. He created him and He knew how to grant him guidance.

Qur’on ularning chalkash qadriyatlari va mezonlarini tasvirlaydi, chunki ular Muhammad (alayhissalom)ning ularga nur va haqiqat xabarini olib keladigan zot bo‘lishiga e’tiroz bildirgan edilar: {Ular: “Nega bu Qur’on ikki shaharning biror buyuk odamiga nozil qilinmadi?” – deydilar.} (31-oyat) Ular nazarda tutgan ikki shahar Makka va Ta’if edi. Payg‘ambar Quraysh qabilasining Hoshim avlodidagi eng nufuzli oilaga mansub bo‘lib, bu oila arablar orasida elita hisoblanardi. U Xudoning elchisi etib tanlanishidan oldin ham yuksak tamoyillari va go‘zal xulqi bilan tanilgan edi. Biroq u qabila boshlig‘i emas edi, holbuki uning muhiti bunday mulohazalarga katta ahamiyat berardi. Shu sababli ularning e’tirozi: “Nega bu Qur’on ikki shaharning biror buyuk odamiga nozil qilinmadi?” (31-oyat) edi.

The Qur’an describes their confused values and standards as they objected to the choice of Muhammad (peace be upon him) as the one to bring them light and the message of the truth: “ They also say: Why was not this Qur'an revealed to some great man of the two cities? (Verse 31) The two cities they referred to were Makkah and Ta’if. The Prophet belonged to the most distinguished family in the clan of Hashim of the Quraysh tribe, which were the elite among Arabs. He was also known to be a man of high principles and fine manners, even before he was chosen as God’s messenger. However, he was not a tribal chief, while his environment placed much store on such considerations. Hence their objection: “Why was not this Quran revealed to some great man of the two cities? (Verse 31)

Albatta, Alloh o‘z xabarini kimga ishonib topshirishni eng yaxshi biladi. U vazifaga eng loyiq deb bilgan kishini tanladi. Uning ulug‘ligi cheksizdir! U shunday odamni tanladiki, uning eng muhim fazilatlari axloqi va sadoqati edi; ikkalasi ham Islom xabarining tabiati va mohiyatiga kiradi. O‘z xabarini yetkazish uchun U na qabila boshlig‘ini, na boylik yoki ijtimoiy nufuzga ega kishini tanladi.

God certainly knows best whom to entrust with His message. He chose the man whom He knew to be best suited to the task. Limitless is God in His glory! He chose a man whose paramount qualities were his morality and dedication, both of which are part of the nature and essence of the Islamic message. For the delivery of His message, He chose neither a tribal chief nor a man of wealth or social influence.

Bu, Alloh xohlamagani uchun edi: U osmondan nozil qilingan xabar ustiga hech qanday dunyoviy qadriyat soya tashlashini istamadi. U na dunyoviy zeb-ziynat bilan bezatilishi kerak edi, na biron-bir begona ta'sir ostida qolishi kerak edi. Shunday qilib, hech kim uni martaba orttirish uchun qabul qilmas edi va hech kim uni adolatsiz foyda olish uchun izlamas edi.

This because He did not wish any earthly value to cast a shadow over the message bestowed from on high. It should neither be adorned with an earthly jewel nor be influenced by any alien effect. Thus, no one would embrace it to achieve ambition, and no one would seek it for unfair gain.

Bu dunyo hayotidagi odamlarning rizqi shu. Lekin undan ham buyukroq narsa bor: «Rabbingning rahmati ular to'plab olayotgan barcha narsadan yaxshiroqdir» (32-oyat). Xudo O'z rahmatini O'zi tanlagan kishilarga beradi, ular bunga loyiq ekanini bilgan holda. Biroq Xudoning rahmati bilan odamlarning bu dunyo hayotidagi narsalari o'rtasida hech qanday bog'liqlik yo'q. Shuningdek, u bilan bu dunyoning qadriyatlari o'rtasida ham hech qanday aloqa yo'q. Bunday ulushlar Xudoning o'lchovi bo'yicha qadrsizdir.

So much for peoples livelihood in this present life. Beyond it, however, is something far greater: “ Your Lord's grace is better than all that they can amass? (Verse 32) God bestows His grace on those whom He selects, knowing that they deserve it. There is, however, no connection whatsoever between God s grace and what people have in this present life. Nor is there any connection between it and the values of this world. Such lots are worthless according to Gods measure.

Shunday qilib, ular yaxshi va yomon odamlarga beriladi, Allohning inoyati esa Uning tanlagan kishilari uchun saqlanadi.

Hence, they are given to good and bad people, while Gods grace is preserved for those whom He chooses.

Dunyoviy qadriyatlar shunchalik arzimas va ahamiyatsizki, agar Alloh xohlaganida, Unga kufr keltirganlarga ularni ko'plab berardi.

Earthly values are so petty and insignificant that had God so willed, He would have given them in plenty to those who disbelieve in Him.

Buning yagona sababi shundaki, bunday ko'plik ko'pchilikni Ilohiy dinni qabul qilishdan to'sadigan adashuv manbai bo'lib qolardi:

The only reason behind not doing so is that such plenty would then become a source of delusion, preventing many people from accepting the Divine faith:

Agar barcha odamlar bir ummat (kufr ustida birlashgan ummat) bo‘lib qolishi ehtimoli bo‘lmasa edi, Rahmon (Rahmon Zot)ni inkor etganlarning uylariga kumush tomlar va ular chiqadigan zinalar, eshiklar, suyanib o‘tiradigan taxtlar va oltin bezaklarni berar edik.

Were it not that all people would become one community [of unbelievers], We would have provided those who now disbelieve in the Lord of Grace with roof of silver for houses, stairways on which to ascend, gates, couches on which to recline, and gold ornaments.

Shunda bularning barchasi bu dunyo hayotining o‘tkinchi lazzatidan boshqa narsa bo‘lmas edi. Ammo Rabbingiz taqvodor bandalar uchun tayyorlagan narsa oxirat hayotidir.

Yet all this would have been nothing but the fleeting enjoyment of life in this world. It is the life to come that your Lord reserves for the God-fearing. (Verses 33-35)

Sura shu oyatlarda bu dunyoning ko‘plab ne’matlariga ega bo‘lib, lekin Allohga itoat qilish va Uni poklash vazifasini unutgan kishilarning taqdiri bayon etiladi. Qiyomat kuni Alloh Uni hurmat qiluvchi taqvodor kishilarga bergan buyuk mukofotga ular loyiq bo‘lmaydi.

The surah moves on to explain the fate of those who are given plenty of the luxuries of this world but who remain unmindful of their duty of obedience to God and glorifying Him so as to deserve the great prize He grants on the Day of Judgement to those who fear Him:

Biz Rahmon (Mehribon) Zotining zikridan ko'zini yumishni tanlagan kishiga, unga yo'ldosh qilib bir shaytonni tayinlaymiz. Ular ularni to'g'ri yo'ldan qaytaradilar, o'zlari esa to'g'ri yo'lda ekanliklarini o'ylaydilar. Qachonki u Bizning huzurimizga kelganda, u (o'z yo'ldoshiga) shunday deydi: "Kanshi, sen bilan oramiz Sharq bilan G'arb orasidek uzoq bo'lsa edi!" Qanday yomon yo'ldosh ekansan! Zulm qilganingiz uchun, bugun azobda sherik bo'lganingiz sizlarga foyda bermaydi.

We shall assign to whoever chooses to remain blind to the remembrance of the Lord of Grace an evil one as a comrade. These [evil ones] turn them away from the right path, making them think that they are rightly guided. When such a person comes to Us, he will say [to his comrade]: 'Would that I was as far away from you as the East is from the West. ’ Evil indeed are you for a comrade! Because of your wrongdoing, it will not be of any benefit to you that you are now to share your suffering. (Verses 36-39)

Arab matnida "asha" atamasi kofirlarning tanlovi sifatida ishlatilgan.

The Arabic text uses the term asha as the choice of unbelievers.

Bu atama ko'zning shunday charchashini bildiradiki, u ko'zni narsalarni ko'rishdan to'sadi. Asosan, inson ko'zi qaray olmaydigan yorqin nur ro'parasida yoki qorong'ilik tusha boshlagan kechqurun, zaif ko'z narsalarni aniq ko'ra olmaganda yuz beradi. Bu kasallik natijasi ham bo'lishi mumkin. Bu o'rinda u ko'rmaslikni va Mehribon Rab bo'lgan Allohdan ataylab yuz o'girishni anglatadi.

This term signifies a tiredness of the eyes that prevents them from seeing things. It mostly occurs when facing a glaring light which the human eye cannot look into, or in the evening as darkness begins to descend when a weak eye cannot see things clearly. It may also be the result of illness. Its usage here, signifies blindness and a wilful turning away from God, the Lord of Grace.

“Biz Rahmon Zotning zikridan ko‘zini yumgan kishiga bir shayton hamroh qilib qo‘yamiz.” (36-oyat) Alloh taolo irodasi shundayki, inson Uning zikrini e’tiborsiz qoldirganda, shayton unga yo‘l topadi va uning hamrohiga aylanadi, unga pichirlaydi hamda yomon ishlarni go‘zal va jozibali qilib ko‘rsatadi. Arabcha matnda bu oyat shart shaklida kelgan bo‘lib, sabab yuz bergan zahoti natija muqarrar bo‘ladigan doimiy qonunni ifodalaydi. Shunday ekan, yomon hamroh o‘z hamrohini albatta to‘g‘ri yo‘ldan burib yuboradi, garchi o‘sha odam o‘zini to‘g‘ri yo‘lda deb o‘ylashda davom etsa ham: “Ular (ya’ni shaytonlar) ularni to‘g‘ri yo‘ldan to‘sadilar, ular esa o‘zlarini hidoyatda deb o‘ylaydilar.” (37-oyat) Bir hamrohning ikkinchisiga qilishi mumkin bo‘lgan eng yomon ish ana shudir: uni to‘g‘ri yo‘ldan burib qo‘yish, qilayotgan ishi haqida uyg‘onishiga va o‘ylab ko‘rishiga yo‘l qo‘ymaslik. Aksincha, uni yaxshi ish qilayotganiga ishontirib, aldab turadi, to muqarrar oxiri bilan yuzma-yuz kelguncha. Shuningdek, oyatda fe’lning hozirgi zamon shaklidan foydalanilgani ham e’tiborga loyiqdir. Bu esa, ko‘zi ojiz kishilar ko‘rmasa-da, bu ish hozir, kuzatuvchilar ko‘z o‘ngida davom etayotganini anglatadi.

Sura endi Payg'ambarga (ﷺ) tasalli beruvchi so'z bilan murojaat qiladi, ya'ni uning o'z xabarini inkor qilib, undan yuz o'girganlar haqida qayg'urmasligi uchun. U unga o'ziga yuqoridan vahiy qilingan haqiqatga mahkam yopishishni tavsiya qiladi, chunki bu Allohning har bir elchisiga berilgan o'sha haqiqat so'zidir. Note: the rules require that "God" be rendered as the Uzbek word for God, and "Allah" is never written. The Uzbek word for God is "Alloh" in common usage, so the translation above follows the original's sense of "God" with that word. Please ask if you would prefer "Xudo" instead.

The surah now addresses the Prophet with a word of consolation so that he does not grieve about those who turned away from him, disbelieving in his message. It encourages him to hold on to the truth revealed to him from on high, as it is the same word of truth given to every messenger of God:

Sen [Payg'ambar] kar kishilarni eshittira olasizmi! Yoki ko'rni to'g'ri yo'lga boshlay olasizmi yoki ochiq adashishda bo'lganlarnimi! Agar Biz sizni olib ketsak, ulardan albatta o'ch olamiz; va agar Biz ularga va'da qilganlarimizni sizga ko'rsatsak... Biz ular ustidan to'liq qudratga egamiz. Shuning uchun sizga vahiy qilingan narsani mahkam tuting: albatta siz to'g'ri yo'ldasiz; bu sizga va sizning qavmingizga sharaf. Vaqt kelib, hammangiz hisobga tortilasiz. Sizdan oldin Biz yuborgan payg'ambarlardan so'rang: "Mehribon Rabbiydan o'zgasiga ibodat qilinadigan ilohlar tayinlaganmidik?" (40-45-oyatlar)

Can you [Prophet] make the deaf hear! Or guide the blind or those who are in manifest error! If We take you away, We shall inflict retribution on them; and if We show you the fulfilment of what We have promised them... We have full power over them. Therefore, hold fast to what has been revealed to you: you certainly are on a straight path; and it is an honour for you and your people. In time, you will all be called to account. Ask any of the messengers We sent before you: "Did We ever appoint deities to be worshipped other than the Lord of Grace?" (Verses 40-45)

Ushbu nuqta Qur'onda Payg‘ambarni tasalli berish va hidoyat hamda adashish tabiatini tushuntirish maqsadida bir necha marta takrorlanadi, va ikkalasi ham Xudoning irodasiga bog‘lanadi. Ular Xudoning elchilariga yuklangan vazifaning bir qismidir (ularning barchasiga salom bo‘lsin). Bu yerda sura inson kuchining chegaralanganligi bilan, hatto payg‘ambarlarga berilgan eng yuqori darajadagi kuch bilan ham, Xudoning erkin va cheklanmagan qudrati o‘rtasida aniq chegara qo‘yadi. U Qur'ondagi eng ilhomlantiruvchi tasvirlardan birida Xudoning yagonaligini ta’kidlaydi.

This point is repeated several times in the Qur’an to comfort the Prophet and to explain the nature of guidance and error, attributing them both to God’s will. They are part of the task assigned to God’s messengers, (peace be upon them all). Here the surah puts clear lines between man’s limited power, even at its strongest level given to prophets, and God’s free and unrestricted power. It emphasizes God’s oneness in one of the most inspiring images in the Qur’an.

Sura shuni davom ettirib, Payg‘ambarga, uning qavmining boshliqlari tomonidan Allohning uni elchi qilib tanlashi haqida bildirilgan e’tirozlar oldida, dunyoning hozirgi qadriyatlarini ushlab turgan kishilarning e’tirozlari sharoitida tasalli beradi. Shu munosabat bilan sura Muso tarixidan bir voqeani hikoya qiladi, unda Fir’avn va uning qavmi ham xuddi shu qadriyatlarga amal qilganligi tasvirlanadi.

The surah continues to console the Prophet in the face of the objections raised about Gods choice of him as the messenger by the chiefs of his people, people who upheld the false values of the present world. In this context, the surah relates an episode from Moses’ history depicting how Pharaoh and his people also upheld the same values.

Quraysh oqsoqollari dedilar: «Nega bu Qur'on ikki shaharning birortasidagi buyuk odamga nozil qilinmadi?» (31-oyat) Qadimda Fir'avn o'z qudrati va mulki bilan maqtanib, kibr bilan so'radi: «Misr mulki menimasmi, mana bu daryolar oyoqlarim ostida oqayotgan holda? Ko'rmayapsizmi?» (51-oyat) Mag'rur va kibrli bo'lib, u Allohning payg'ambari va elchisi Muso alayhissalomga ishora qildi, unda dunyoviy boylik ham, katta mavqe ham yo'q edi, va dedi:

The Quraysh elders said: “Why was not this Qur'an revealed to some great man of the two cities?* (Verse 31) In former times, Pharaoh took pride in his power and kingdom, arrogantly asking: “Is the kingdom of Egypt not mine, with all these rivers flowing at my feet? Do you not see?* (Verse 51) Proud and arrogant, he pointed to Moses, Gods prophet and messenger, who had no great worldly wealth or position, and said:

“Men bu xor va aniq gapira olmaydigan past odamdan yaxshi emasmanmi?”* (52-oyat) Fir'avn ham kofir Quraysh singari shunday taklif berdi: “Nega unga oltin bilaguzuklar berilmagan? Nega unga hamroh bo'lish uchun farishtalar kelmagan?”* (53-oyat) Bu xuddi musiqiy yozuv kabi, qayta-qayta ijro etilayotganga o'xshaydi.

“Am I not better than this contemptible wretch who can hardly make his meaning clear?* (Verse 52) Pharaoh also made a suggestion similar to the unbelieving Quraysh: “ Why have no bracelets of gold been given to him? Why have no angels come to accompany him?* (Verse 53) It sounds like a musical recording, played over and over again.

Bu sura, Muso alayhissalomga ko'rsatilgan mo'jizalarga va ularga qo'yilgan sinovlarga qaramay, adashgan ommaning qanday javob bergani haqida hikoya qiladi.

The surah shows how the deluded masses responded, despite the miracles shown by Moses and the tests to which they were subjected.

Har safar ularga biror musibat yetganda, ular Musodan o'z Rabbiga duo qilib, bu balodan qutqarishni so'rardilar. Surada, shuningdek, ogohlantirishga quloq solmaganlarining taqdiri ham bayon qilinadi: {Biz ularning ustidan g'azablanganimizda, ulardan intiqom oldik va ularning barchasini suvga g'arq qildik; shunday qilib, ularni o'tmishga aylantirdik va keyingi avlodlar uchun ibrat qildik}.