Inson balo-ofatga uchraganda, Rabbiga yuzlanib, Undan yordam so'raydi; ammo Uning marhamati bilan unga ne'mat ato etilganda, avval ixlos bilan iltijo qilgan narsasini unutadi va boshqalarni ham Xudoga tengdosh deb da'vo qilib, ularni Uning yo'lidan adashtiradi. Ayt: «Kufringda bir oz bahramand bo'l, zero sen do'zax ahllaridan bo'lasan».(8-oyat)
When man suffers affliction, he cries out to his Lord, turning to Him for help; but once He bestows upon him a favour by His grace, he forgets what he cried and prayed for earlier, and claims that others are equal to God, thus leading others astray from His path. Say [to him]: Enjoy yourself a while in your disbelief; for you are one of those destined to the fire.’ (Verse 8)
Insoniy tabiat musibatga duch kelganda yalang'ochlanadi. Niqoblar yirtiladi, pardalar olib tashlanadi va aldanish yo'qoladi. Shu paytda insoniy tabiat faqat o'z Rabbiyisiga yuzlanadi, chunki musibatni faqat Uning O'zi ketkaza olishini biladi. U Xudoga sherik keltirishga oid barcha da'volari yolg'on ekanini anglaydi.
Human nature appears naked when man suffers affliction. Masks are torn off, covers are removed and disillusionment disappears. At this point, human nature turns to its Lord alone knowing that only He can remove affliction. It realizes that all its claims about God having partners are false.
Qachonki musibat ketib, inson Alloh taolloning ne'matlariga to'lib-toshib yashay boshlaganda, u yana o'z tabiatini turli-tuman yolg'on ta'sirlar bilan og'irlashtiradi. Musibat paytida Xudoga qilgan iltijolarini unutadi, endi esa Xudoning yagonaligini tan olishini va faqat Uning qiyinchiligini yengillashtira olishini e'tibordan chetda qoldiradi. Bularning hammasini unutib, boshqalarni Xudoga teng deb da'vo qila boshlaydi. Bu teng deb hisoblanadiganlar johiliyat davridagidek inson sig'inadigan ilohlar bo'lishi mumkin, yoki qadriyatlar, shaxslar yoki vaziyatlar shaklida bo'lishi mumkin, ularga inson o'z ongida faqat Xudoga tegishli bo'lgan narsadan ulush beradi. Biz buni dunyoning hamma joyida uchratadigan johiliyat holatlarining ko'pida ko'ramiz. Shunday qilib, inson o'z xohishlari, moyilliklari, umidlari, qo'rquvlari, boyligi, farzandlari, hukmdorlari va boshliqlariga Xudoga sig'inganidek, hatto undan ham ko'proq sig'inishi mumkin. Aslida u ularni Xudodan ham ko'proq sevishi mumkin. Shirk turli shakllarda namoyon bo'lishi mumkin, ulardan ba'zilari yashirin bo'ladi. Odamlar buni shirk deb o'ylamasligi mumkin, chunki u ko'p xudolarni tan olish kabi tanish shaklda emas; ammo mohiyatan u shirkdir.
When affliction is gone and man finds himself enjoying an abundance of God’s favours, he again burdens his nature with heaps of false influences. He forgets his earnest pleas to God during the time of his affliction, choosing now to overlook his acknowledgement of God’s oneness and that it is He alone who can relieve his hardship. He forgets all this and begins to claim that others are equal to God. These alleged equals may be deities man worships just like in the early days of jāhiliyyah, or they may be in the shape of values, persons, or situations to which he gives in his consciousness a share of what belongs exclusively to God. We see this in many of the jāhiliyyah situations we encounter everywhere. Thus man may worship his desires, inclinations, hopes, fears, wealth, children, rulers and chiefs in the same way as he worships God or even in greater devotion. In fact, he may love them more than he loves God. Polytheism can take different forms, some of which are subtle. People may not think of these as polytheism because they do not take the familiar form of acknowledging multiple deities; yet they are essentially polytheistic.
Natijasi adashishdir, ya’ni Xudoning yo‘lidan — bitta shakli bor yo‘ldan, ya’ni Uning yakkaligini tan olish va ibodat hamda muhabbatni faqat Unga qaratishdan — chetga chiqishdir.
The result is to go astray, moving away from God’s way which has one form, namely, acknowledging His oneness and addressing worship and love to Him alone.
Xudoga ishonish insonning qalbida hech qanday sherikchilikni tan olmaydi, bu mol-mulk, farzandlar, vatan, yer, do‘st yoki qarindosh sherikligi bo‘lsin. Agar bunday sheriklik inson qalbida topilsa, bu ba’zi mavjudotlarni Xudoga teng deb tan olish demakdir. Shunday ekan, bu dunyoda oz muddatli bahra beradi va do‘zax olovida tugaydi: “Ayting [ya’ni unga]: Kufringda oz muddat bahramand bo‘lib tur, sen albatta do‘zax ahlidan bo‘lasan.” (8-oyat) Bu dunyodagi har bir bahra, qancha uzoq davom etmasin, baribir kichikdir.
Believing in God does nor admit any partnership in man’s heart, be that a partnership of wealth, children, home country, land, friend or relative. Should such a partnership be found in man’s heart, it means acknowledging some beings as equal to God. Thus it allows a brief enjoyment in this life and ends in the fire of hell: “Say Ito him]: Enjoy yourself for a while in your disbelief for you are one of those destined to the fire.” (Verse 8) Every enjoyment in this life is small no matter how long it endures.
Shuningdek, inson qanchalik uzoq umr ko‘rmasin, uning umri baribir qisqadir.
Furthermore, anyone’s span of life is brief no matter to what old age he attains.
Darhaqiqat, butun insoniyatning bu yerdagi hayoti Xudoning kunlari bilan solishtirganda faqat qisqa bir bahra xolos.
Indeed, the life of the entire human race on this earth is merely a brief enjoyment when compared to God’s days.
Insonning bu xunuk tasviriga qarama-qarshi ravishda yana bir tasvir turadi: inson Xudo oldida hayratda turadi va har qanday holatda, xush yoki og'ir damlarda ham Uni eslaydi. U dunyodagi hayotini o'tkazar ekan, Qiyomat kunini hech qachon esidan chiqarmaydi. U doimo Rabbisiga umid bilan qaraydi va Uning marhamatini kutadi. Aynan shunday Xudo bilan bog'liqlikdan haqiqiy bilim paydo bo'ladi va u haqiqatni to'liq anglashni ta'minlaydi.
Juxtaposed with this depressing picture of man is another showing him standing in awe, remembering God in all situations, pleasant or distressing. He goes through his life on earth without ever losing consciousness of the Day of Judgement. He always looks up to his Lord, hoping for His grace. It is from such a bond with God that true knowledge emerges, providing full awareness of the truth:
Kecha-kunduz vaqtlarida sajda qilib yoki qiyom turib, oxiratdan qo'rqqan holda va Rabbisining rahmatini umid qilib, Allohga sadoqat bilan ibodat qiladigan kishi (-chi?) Ayting: "Bilganlar bilmaganlar bilan teng bo'lurmi?" Faqat aql egalarigina nasihat qabul qiladilar. (Zumar surasi, 9-oyat)
How about one who devoutly worships God during the hours of the night prostrating himself or standing in prayer, ever mindful of the life to come, and hoping for his Lord’s mercy? Say: ‘Can those who know and those who do not know be deemed equal?’ Only those who are endowed with insight will take heed. (Verse 9)
Barcha omillar: samimiy ixlos, keyingi hayotda yuz berishi mumkin bo‘lgan narsalardan qo‘rqish, Allohning rahmatiga umid, fahmni to‘sib turgan qulfларни ochadigan qalb poklig‘i, qalbimizga aniq idrok ne'matini ato etishi — bularning hammasi oldingi oyatda chizilgan manzaraning aksini yaqqol namoyon etuvchi yorqin tasvirni chizadi.
Note: the rules require "God" rather than "Allah", so the correct rendering is:
Barcha omillar: samimiy ixlos, keyingi hayotda yuz berishi mumkin bo‘lgan narsalardan qo‘rqish, Xudoning rahmatiga umid, fahmni to‘sib turgan qulflarni ochadigan qalb poklig‘i, qalbimizga aniq idrok ne'matini ato etishi — bularning hammasi oldingi oyatda chizilgan manzaraning aksini yaqqol namoyon etuvchi yorqin tasvirni chizadi.
All the elements provided here, sincere devotion, the dread of what may happen in the life to come, the hope for God’s grace, the purity of heart that opens the locks that prevent understanding, giving our hearts the blessing of clear perception all draw a bright picture which is the opposite of the one drawn in the previous verse.
Shuning uchun quyidagi qiyoslashni keltirish zarur: "Bilganlar bilmaganlar bilan tengmi?" (9-oyat) Haqiqiy ilm — bu haqiqatni anglatib, insonning ongini koinotdagi asosiy haqiqatlar bilan aloqada bo‘lish zaruratiga ochadigan ilmdir. Haqiqiy ilm — mohiyatini anglamasdan, ongni band qilib turadigan ma’lumotlar to‘plami emas.
Hence, it is necessary to draw the comparison: “Can those who know and those who do not know he deemed equal?” (Verse 9) True knowledge is that which understands the truth and opens one’s mind to the need to be in touch with the fundamental truths in the universe. True knowledge is not a host of pieces of information that clutter the mind without leading to any understanding of the fundamentals of existence.
Haqiqiy bilim va ravshan ma'rifatga erishishning yo'li esa taqvodor ibodat, nozik qalb, oxiratni yodda tutish, Allohning rahmatidan foydalanishga qattiq umid qilish va Allohdan xabardor bo'lishdir. Faqat shaxsiy tajriba va sathiy qarash bilan cheklanib qolganlar esa faqat ma'lumot yig'uvchilardir. Ular hech qachon olimlar darajasiga yetolmaydilar.
The way to true knowledge and enlightened information then is devout worship, a sensitive heart, being mindful of the life to come, entertaining strong hopes of benefiting from God’s mercy and of being conscious of God. Those who limit themselves to individual experiences and superficial vision are no more than collectors of information. They will never attain the rank of people with knowledge.
“Faqat aql-idrok egalari ibrat oladilar.” (9-oyat)
“Only those who are endowed with insight will take heed.” (Verse 9)