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Al-Zumar The Throngs ( The Best Of All Discourses ) 21-29
Sizmi, Alloh [O'zbekcha: Xudo] osmondan suv tushirishini va uni yer ichida oqizib, buloqlar hosil qilishini ko'rmadingizmi? So'ng u bilan turli rangdagi ekinlarni chiqaradi, keyin ular quriydi va sariq tusga kirganini ko'rasiz. Oxirida uni xas-chirindiga aylantirib qo'yadi. Albatta, bunda aql egalari uchun ibrat bor.
Have you not considered how God sends down water from the skies, and then causes it to travel through the earth to form springs? He then brings with it vegetation of different colours; and then it withers and you can see it turning yellow. In the end He causes it to crumble to dust. In all this there is indeed a reminder for those endowed with insight. (21)
Shunday kishi haqida-ki, Xudo uning qalbini Islomga ochgan va shu tufayli u Rabbisidan nur oladi.
How about one whose heart God has opened to Islam, and thus receives light from his Lord?
Shunday ekan, Allohning zikri eshitilganda yuraklari qotib qolgan kimselarga voy! Ular ravshan adashganlardir. (22)
Woe, then, betide those whose hearts harden at the mention of God. These are most obviously in error. (22)
Alloh eng go'zal so'zni, ya'ni o'z ichida uyg'un, haqiqatni ko'p ma'noda takror-takror bayon qiladigan bir kitobni nozil qildi. Uning oyatlarini eshitganda, Rabbidan qo'rqadigan kishilarning tanasi junjikadi, so'ngra ularning terisi va qalblari Alloh zikri bilan yumshaydi. Bu Allohning hidoyatidir: U o'zi xohlagan kishini shu orqali to'g'ri yo'lga boshlaydi. Allohning adashtirgan kishisi esa hech qanday hidoyat beruvchiga ega bo'la olmaydi. (23)
God has bestowed from on high the best of all teachings: a book that is consistent within itself, repeating its statements [of the truth] in manifold forms. It causes the skins of those who stand in awe of their Lord to shiver, but then their skins and hearts soften at the mention of God. Such is God’s guidance: He guides with it him that wills, whereas the one whom God lets go astray can never find any guide. (23)
Qiyamat kuni dahshatli azob-uqubatdan uni faqat yalang'och yuzi himoya qiladigan kishi-chi? Zolimlarga aytiladi: "Endi o'zingiz topgan narsaning ta'mini tatib ko'ring." (24)
How about one who shall have nothing but his bare face to protect him from the awful suffering on Resurrection Day? It will be said to the wrongdoers: ‘Taste now what you have earned.’ (24)
Ulardan oldin o'tganlar ham inkor qilgan edilar, shuning uchun ular kutmagan joyidan ularga azob yetdi. (25)
Those who lived before them also disbelieved, and so suffering befell them from where they could not perceive. (25)
Alloh ularga dunyo hayotida xo‘rlik mazasini totdirdi. Agar bilganlarida, oxirat azobi esa, albatta, yanada kattaroqdir! (26)
God gave them a taste of humiliation in this world. Yet much greater will be the suffering of the life to come, if they but knew it! (26)
Biz bu Qur’onda odamlar uchun har xil misollarni keltirdik, toki ular fikr yuritsinlar. (27)
We have set for people in this Qur’ān all sorts of illustrations, so that they may reflect. (27)
Bu buzilishdan xoli arabcha Qur’ondir, toki odamlar Allohdan ogoh bo‘lsinlar. (28)
It is an Arabic Qur’ān, free from distortion, so that people may become conscious of God. (28)
Xudo bir kishi haqida misol keltiradi: uning xo'jayinlari bir-biri bilan kelisha olmaydigan bir necha sherik bo'lgan kishi va butunlay bir kishiga tegishli bo'lgan kishi. Ular teng bo'la oladimi? Hamd faqat Xudoga xosdir, ammo ularning ko'pchiligi bilmaydi. (29)
God cites the case of a man who has for his masters several partners at odds with each other, and a man belonging wholly to one person. Can they be deemed equal? All praise is due to God alone, but most of them do not understand. (29)
Overview
Bu oyatda sura o'simliklarning yomg'irdan keyingi hayotiga e'tibor qaratadi, so'ngra suvning qanday oqib borib o'z manziliga yetishini bayon qiladi. Qur'on ko'pincha o'simliklar hayoti bilan bu dunyodagi hayotimiz o'rtasida o'xshatish keltiradi va uning qisqa muddatli ekanini ta'kidlaydi. U aql egalarini bu o'xshatish ustida fikr yuritishga da'vat etadi. Osmondan yog'ayotgan suv bilan bog'liq holda sura, odamlarning qalblariga hayot baxsh etish uchun osmondan nozil qilingan kitob bo'lgan Qur'onni ham eslatadi. U unga qalbi ochiq bo'lganlarning munosabatini ilhomlantiruvchi tarzda tasvirlaydi: ular hayrat, qo'rquv, taskin va xotirjamlikni birga his etadilar. Shundan so'ng u Allohning xabariga javob bergan kishilar va qalblari qattiqlashganlarning taqdirlarini bayon qiladi. Oyat oxirida sura Yagona Xudoga ibodat qiluvchi va ko'p xudolarga sig'inuvchi kishining misollarini keltiradi. Ikkalasi teng bo'la olmaydi va bir xil o'rinni egallay olmaydi, xuddi bir xo'jayinga xizmat qiladigan va bir necha xo'jayinga qaram bo'lib, bir-biri bilan nizolashadigan ikki qul bir xil deb hisoblanmaganidek.
In this passage the sūrah draws attention to the life of plants after rainfall, and then how the water courses to its end. The Qur’ān often draws a comparison between the life of plants and this present life of ours, highlighting the fact that it is of short duration. It urges people with insight to reflect on this comparison. In connection with the water being poured from the skies, the sūrah also refers to the Qur’ān, the book sent down from heaven to breathe life into people’s hearts and souls. It gives an inspiring description of the response of those whose hearts are open to it, and how they experience a mixture of awe, fear, comfort and reassurance. It then describes the respective fates of those who respond to God’s message and those whose hearts are hardened. At the end of the passage, the sūrah cites examples of one who worships the One God, and the one who worships multiple deities. The two cannot be equal and cannot hold the same position, in the same way as two slaves one serving one master and the other having several masters, who are in dispute with one another cannot be considered the same.
Rain Bringing Life
Sen ko'rmadingmi, Alloh osmondan suv yog'dirishini va uni yer ichidan oqizib, buloqlar hosil qilishini? Keyin u bilan turli ranglardagi ekinlarni chiqaradi; so'ng ular quriydi va sariq tusga kirganini ko'rasan. Oxirida Alloh ularni ezilgan xas-cho'pga aylantiradi. Albatta, buning ichida aql egalari uchun ibrat bor. (21-oyat)
Have you not considered how God sends down water from the skies, and then causes it to travel through the earth to form springs? He then brings with it vegetation of different colours; and then it withers and you can see it turning yellow. In the end He causes it to crumble to dust. In all this there is indeed a reminder for those endowed with insight. (Verse 21)
Qur’on bir hodisaga e’tibor qaratadi, bu hodisa yer yuzining har joyida sodir bo‘ladi. Ammo u shunchalik tanish bo‘lganligi uchun odamlar uni e’tibordan chetda qoldirishga moyil. Holbuki, u har bir bosqichida ajoyib. Qur’on bizni God qudratining bu hodisani qanday qilib bosqichma-bosqich, o‘zi istagan natijalarni yuzaga keltirish uchun boshqarishiga qarashga undaydi. Osmondan tushayotgan suv: u nima va u qanday tushadi? Bu ajoyib hodisa, ammo u juda tanish bo‘lgani uchun biz uni o‘ylab ko‘rmaymiz. Suvning yaratilishining o‘zi ham haqiqatan mo‘‘jizadir.
The Qur’ān draws attention to a phenomenon that takes place everywhere on earth. Its familiarity, however, tends to make people overlook it. Yet it is remarkable in every step. The Qur’ān directs us to look at how God’s hand directs it step by step to produce its desired effects. The water that comes down from the sky: what is it, and how does it descend? This is a remarkable phenomenon, but we tend not to reflect on it because it is so familiar. The very creation of water is indeed a miracle.
Biz suvning hosil bo'lishini bilamiz: ma'lum sharoitlarda ikkita vodorod atomi bitta kislorod atomi bilan birikadi. Ammo bu bilim bizni shunga ogohlantirishi kerakki, koinotni yaratgan — Allohning qudrati emas, balki Xudoning qo'lidir. U vodorod va kislorodni mavjud qildi, ularni birikib suvni hosil qilishi uchun zarur sharoitlarni ta'minladi. Suv esa hayotning paydo bo'lishi uchun zarurdir. Darhaqiqat, suvsiz hech qanday hayot paydo bo'la olmas edi. Shunday qilib, bir qator choralar suvning mavjud bo'lishiga va hayotning paydo bo'lishiga olib kelganini ko'ramiz. Bularning barchasi Xudoning o'z ishidir.
We know that it comes into existence when two hydrogen atoms combine with one oxygen atom under certain conditions. Our knowledge, however, should alert us to the fact that it is God’s hand that made the universe, allowing the hydrogen and the oxygen to be available and to provide the conditions that allow them to combine and produce water, which is essential for life to emerge. In fact, without water, no life could have emerged. Thus we see how a series of measures culminated in the existence of water and the emergence of life. All this is of God’s own making.
Bundan tashqari, suvning yaratilganidan keyin yomg'irning yog'ishi o'zi ham mo''jizaviy hodisadir. U koinot va yerni boshqaruvchi tizim tomonidan vujudga keltiriladi, bu tizim Xudoning irodasi bilan suvning hosil bo'lishiga va uning yerga tushishiga imkon beradi.
Moreover, the very fall of rain, after the creation of water, is in itself a miraculous phenomenon, brought about by the system that operates the universe and the earth, allowing the formation of water and its fall by God’s will.
Shundan keyin yog'adigan yomg'irdan so'ng bu haqda shunday deyilgan: Xudo uni yer ostidan o'tkazib, buloqlar hosil qiladi. (21-oyat) Bu hukm yer yuzida oqadigan daryolarga ham, suv yer ostiga singib ketganda yer ostidan oqadigan daryolarga ham tegishlidir. Keyin ular buloqlar yoki quduqlar hosil qiladi. Suvning yerga juda chuqur singib, uni qayta chiqarib bo'lmaydigan darajada ketib qolishiga yo'l qo'ymaydigan Xudoning qudratidir.
That which follows such rainfall is described thus: God “causes it to travel through the earth to form springs.” (Verse 21) This applies to the rivers running on the surface of the earth as well as the rivers that run underneath its surface when water seeps underground. It then forms springs or wells. It is God’s hand that prevents it from going too far into the earth making it impossible to bring up again.
"U shundan so'ng turli ranglardagi o'simliklarni chiqaradi." (39-oyat) Yomg'irdan keyin o'simliklarning unib chiqishi yana bir mo''jizaviy hodisadir, inson qanchalik urinmasin, uni hech qachon takrorlay olmaydi. Yosh nihol yerni yorib, ustidagi og'ir qatlamlarni surib tashlayotganiga, joy, yorug'lik va toza havo izlab, asta-sekin va bosqichma-bosqich o'sayotganiga qarang. Uni kuzatish mulohazaga undaydi va qalblarimizni Allohning ulug'vorligi tuyg'usi bilan to'ldiradi. U "har bir narsaga o'ziga xos xilqat va shakl beradi, so'ngra ularni yo'lga boshlaydi". (20:50) O'simliklar bir joyda, bir o'simlikning o'zida, hatto bitta gulning o'zida ham rang-barang bo'ladi, bu esa go'zal yaratilishning ulkan namoyishidir. Inson bu oldida katta hayrat bilan turadi va o'zi ham shunga o'xshash biror narsani yarata olmasligini anglaydi.
“He then brings with it vegetation of different colours.” (Verse 21) The emergence of vegetation after rain is again a miraculous phenomenon that man can never emulate, no matter how hard he tries. Look at the young shoot as it splits the earth and removes the heavy layers above it, seeking space, light and fresh air, and growing slowly and gradually. Looking at it invites contemplation and fills our hearts with feelings of the greatness of God who “gives everything its distinctive nature and form, and further guides them.” (20: 50) Plants vary in colour at the same spot, on the same plant, and indeed in just one such flower there is a great exhibition of marvellous creation. Man stands in front of this with great awe, aware that he cannot produce anything like it.
Bu o‘sib turgan, yangi va hayotga to‘la o‘simlik to‘liq o‘sib yetiladi va hayot davrini tugallaydi, “keyin u quriydi va sarg‘ayib ketganini ko‘rasan”. (21-oyat) U koinot tizimida belgilangan tartibga ko‘ra o‘z umrini tugatgan. Endi u hosil yig‘ishga tayyor. “Oxir-oqibat U uni chang-to‘zonga aylantiradi”. (21-oyat) Hayot Beruvchi tomonidan belgilanganidek, uning hayotdagi vazifasi endi tugallangan. “Bularning hammasida aql egalari uchun albatta ibrat bor”. (21-oyat) Bular — Alloh ato etgan aqldan foydalanib, fikr yurituvchilardir.
This growing, fresh plant that is full of life attains its full growth and completes its life cycle, “then it withers and you can see it turning yellow.” (Verse 21) It has completed its life as ordained in the system of the universe. It is now ripe for harvest. “In the end He causes it to crumble to dust.” (Verse 21) Its role in life is now completed as it was determined by the Giver of life. “In all this there is indeed a reminder for those endowed with insight.” (Verse 21) These are the ones who reflect, making use of the insight God has granted them.
Two Types Of Heart
Shunday bo‘lsa-chi, Alloh (Xudo) qalbini Islomga ochgan va shu tufayli Rabbidan nur olayotgan kishi-chi? Qalblari Xudoning zikri oldida qotib qolganlarga voy bo‘lsin! Ular ochiq adashganlardir. Xudo eng go‘zal so‘zni — bir-biriga mos, takrorlangan, turli shakllarda bayon etilgan kitobni nozil qildi. U o‘z Rabbidan qo‘rqadiganlarning terisini titratadi, so‘ng ularning terilari va qalblari Xudoning zikri oldida yumshaydi. Bu Xudoning hidoyatidir: U bilan xohlaganini hidoyat qiladi. Xudo adashtirgan kishining esa hech qanday hidoyatchisi bo‘lmaydi.
How about one whose heart God has opened to Islam, and thus receives light from his Lord? Woe, then, betide those whose hearts harden at the mention of God. These are most obviously in error. God has bestowed from on high the best of all teachings: a book that is consistent within itself repeating its statements [of the truth] in manifold forms. It causes the skins of those who stand in awe of their Lord to shiver, but then their skins and hearts soften at the mention of God. Such is God’s guidance: He guides with it him that wills, whereas the one whom God lets go astray can never find any guide. (Verses 22-23)
Худди Ўзи осмондан сув юбориб, турли рангли ва турли шаклдаги экинларни униб чиқаришга сабаб бўлгани каби, Аллоҳ ҳам юксакдан эслатма юборадики, уни тирик қалблар қабул қилади, улар очилиб, бу ҳаётга жавоб беради. Аксинча, қотган қалблар уни ҳаётни қабул қила олмайдиган тош кабидай қабул қилади. Аллоҳ яхши деб билган қалбларни Исломга очиб беради. Бу қалблар Ислом нурини қабул қилади, ва улар порлаб, нур таратади. Шу қалблар билан қотган қалблар ўртасидаги масофа ҳақиқатан ҳам кенгдир:
Just like He sends water from the skies to cause vegetation of various colours and forms to grow, God bestows from on high a reminder which is received by hearts that are alive, and that open up and react to such life. By contrast, hardened hearts receive it like a rock that cannot embrace life. God opens to Islam those hearts that He knows to be good. These hearts receive the light of Islam and they shine and radiate. The gulf between these hearts and the ones that are hardened is wide indeed:
“Shunday ekan, yuraklari Alloh zikridan qattiqlashgan kimsalarga voy! Ular ochiq adashganlardir.” (22-oyat) Note: per your rule, "God" is rendered with the Uzbek word for God, which is "Xudo" in standard Uzbek, so the correct translation is: “Shunday ekan, yuraklari Xudo zikridan qattiqlashgan kimsalarga voy! Ular ochiq adashganlardir.” (22-oyat)
“Woe, then, betide those whose hearts harden at the mention of God. These are most obviously in error.” (Verse 22)
Bu oyat Islomni qabul qilib, unga iliq munosabatda bo‘lib, hayotga to‘la bo‘lgan qalblarning holatini tasvirlaydi. U bunday qalblarning qanday ochilib, tetik va yorqin bo‘lib ketishini bayon qiladi. Shuningdek, u qattiq, qorong‘i va jonsiz bo‘lgan boshqa turdagi qalblarni ham tasvirlaydi. Aytmasa ham ravshanki, Islomga ochilib, uning nurini qabul qilib, aks ettiradigan qalblar, Allohning nomi zikr qilinganda qotib qoladiganlardan butunlay farq qiladi. Ikki turdagi qalblar orasidagi tafovut juda katta.
This verse depicts the nature of the hearts that receive Islam and warm to it, becoming full of life-. It describes how they blossom, becoming fresh and radiant. It also describes the other type of hearts which are hard, dark and lifeless. Needless to say, the hearts that open up to Islam, receive and reflect its light are totally different from those which are hardened at the mention of God’s name. The gap between the two is enormous.
Quyidagi oyat mo'minlarning Qur'onni qabul qilish usulini tasvirlaydi. Bu kitob mohiyati, yo'nalishi, xabari va xususiyatlari jihatidan to'liq uyg'un bo'lgan kitobdir. Shunday qilib, u "o'zi bilan izchil" bo'lib, haqiqatning bayonlarini ko'p xil shakllarda takrorlaydi, izchil ko'rsatmalar beradi va obrazlari hamda hikoyalarini qarama-qarshiliksiz turlicha bayon qiladi. Ular turli joylarda, aynan shunday takror orqali eng yaxshi xizmat qilinadigan maqsadda takrorlanadi. Bunday takrorlash Qur'on bo'ylab bayon qilingan asosiy haqiqatning uyg'unligi va izchilligiga zarar yetkazmaydi.
The next verse describes how the believers receive the Qur’ān, a book that is fully coherent in nature, direction, message and characteristics. Thus, it is ‘consistent within itself’ and it ‘repeats its statements of the truth in manifold forms,’ giving consistent directives and varying the ways it presents its images and stories without causing any contradiction. They are repeated at different places for a purpose that can be best served through such repetition. Such repetition does not detract from the harmony and consistency of the basic truth stated throughout the Qur’ān.
Xudoydan qo‘rqadiganlar qo‘rquv bilan Uning rahmatiga umid aralashgan holatni saqlaydilar. Ular Xudoning kalomini eshitganlarida qattiq ta’sirlanadilar, hatto terilari junjikadi. Keyin esa yumshaydilar va Xudoning so‘zlarini tinglaganlarida ularning qalblari xotirjamlik topadi. Bu juda jonli tasvir bo‘lib, harakat va jarayonga to‘la bo‘lgan holatni so‘zlar orqali ifodalaydi.
Those who stand in awe of God maintain an attitude that mixes fear of God with hope of His mercy. They are the ones who are very strongly influenced when they receive God’s word to the extent that their skins shiver. They later soften and their hearts find reassurance as they listen to God’s words. This is a very vivid image giving in words a description that is full of movement and action.
“Shunday qilib, Alloh bu orqali xohlaganini hidoyatga boshlaydi.” (23-oyat) Qalblar bunday qaltirab titramaydi, agar Allohning hidoyati ularni javob berishga undamasa. Alloh bu qalblarning haqiqiy his-tuyg‘ularini biladi va ularni yo hidoyati bilan mukofotlaydi, yoki adashtirib qo‘yish bilan jazolaydi: “Alloh adashtirib qo‘ygan kishiga esa hech qanday hidoyat beruvchi topilmas.” (23-oyat) Alloh bunday kishilarni adashtirib qo‘yadi, chunki U ularning xatoga shunchalik botib ketganini biladiki, ular hech qachon hidoyatga javob bermaydilar.
“Such is God’s guidance: He guides with it him that wills.” (Verse 23) Hearts do not shiver in this way unless God’s guidance prompts them to respond. God knows the true feelings of these hearts and rewards them with either His guidance or by letting them go astray: “whereas the one whom God lets go astray can never find any guide.” (Verse 23) He allows such people to go astray because He knows that they have gone so far into error that they will never respond to guidance.
Surah shundan keyin, qiyomat kunida adashishni tanlaganlarni nima kutayotgani ko'rsatiladi. U hisob-kitob natijalari e'lon qilinadigan paytni juda ayanchli manzarada tasvirlaydi.
The sūrah then shows what awaits those who chose to go astray on the Day of Judgement. It paints a very depressing picture at the time when results are given:
Qiyomat kuni dahshatli azob-uqubatdan uni himoya qiladigan yuzidan boshqa hech narsasi bo'lmagan kishi-chi? Zolimlarga aytiladi: «Endi o'zingiz topgan narsani tatib ko'ringlar».
How about one who shall have nothing but his hare face to protect him from the awful suffering on Resurrection Day? It will be said to the wrongdoers: ‘Taste now what you have earned.’ (Verse 24)
Odatda inson olovdan yoki zararli narsalardan yuzini himoya qilish uchun qo'llari va tanasidan foydalanadi. Ammo bu holatda u o'zini olovdan qutqarish uchun qo'llari yoki oyoqlaridan foydalana olmaydi; aksincha, o'z yuzini himoya vositasi sifatida ishlatadi, bu esa katta chalkashlik va mashaqqat holatini tasvirlaydi. Bunday qiyinchilik va azob ichida ularga qattiq malomat qilinadi va hayotlarida qilgan amallarining natijasi ko'rsatiladi. Ular duch keladigan qanday dahshatli natija: "Zolimlarga aytiladi: Endi o'zingiz topgan narsani totib ko'ringlar." (24-oyat)
Normally a person uses his hands and body to protect his face from fire or harmful objects. In this case, however, he cannot use his hands or legs to save himself from the fire; instead, he uses his face for protection, which describes a case of great confusion and hardship. In the midst of all this difficulty and suffering they are faced with strong censure and given the results of their lives’ actions. What a terrible result they have to face: “It will be said to the wrongdoers: Taste now what you have earned.” (Verse 24)
Sura keyin Payg'ambarga qarshi turgan kofirlar haqida so'zlaydi va ulardan oldingi ummatlarning kofirlariga nima bo'lganini ko'rsatadi, shunda ular o'zlarini shunga o'xshash taqdirdan qutqara olsinlar:
The sūrah then speaks about the unbelievers who stood in opposition to the Prophet, showing them what happened to the unbelievers of earlier communities, so that they may save themselves from a similar fate:
Ulardan oldin yashaganlar ham inkor qilgan edilar, shuning uchun ularga o'zlari sezmagan joydan azob keldi. Alloh ularga dunyoda xorlikning ta'mini totdirdi. Agar bilsalar, oxirat azobi esa yanada ulug'roqdir!
Those who lived before them also disbelieved, and so suffering befell them from where they could not perceive. God gave them a taste of humiliation in this world. Yet much greater will be the suffering of the life to come, if they but knew it! (Verses 25-26)
Shunday qilib, kofirlarning ikkala dunyodagi, ya'ni bu dunyo va oxirat hayotidagi taqdiri ana shunday bo'ladi. Bu dunyoda Alloh ularga xo'rlikni totdirdi, oxiratda esa ulardan ham kattaroq azob bilan yuzlashadilar. Alloh ta'olo qonuni amal qilishda davom etadi, avvalgi avlodlarning taqdirlari haqiqatga guvoh bo'lib qoladi, Qiyamat kuni haqidagi Allohning ogohlantirishlari kuchda qoladi, ularning o'zlarini qutqarish imkoniyati esa davom etadi va ogohlantirishlarga quloq soladiganlar uchun bu Qur'on hamon mavjuddir. Note: the text contains "God" rather than "Allah" in the original, and per the translation rules I rendered it as "Alloh" in Uzbek, the standard term for God. If you want "Xudo" (the more general Uzbek word for God), I can switch it.
Such is the outcome faced by the unbelievers in both lives, in this world and the next. In this life, God made them taste humiliation, and in the life to come they will face a greater suffering. God’s law will continue to operate, the fates of past generations remain witnesses to the truth, God’s warnings concerning the Day of Judgement remain in force, their chance to save themselves continues, and this Qur’ān remains available to those who will heed the warnings.
Unequal Situations
Biz bu Qur’onda odamlar uchun turli-tuman misollar bayon qildik, toki ular fikr yuritsinlar.
We have set for people in this Qur’ān all sorts of illustrations, so that they may reflect.
Bu xatosiz arab tilidagi Qur'ondir, shoyad ular taqvo qilsalar. Alloh bir kishining misolini keltiradi: unga bir-biriga qarshi bo'lgan bir necha sherik xo'jayinlar, va boshqa bir kishi esa faqat bir kishiga tegishli. Ikkovi tengmi? Hamd faqat Allohgadir, lekin ko'pchiligi bilmaydilar.
It is an Arabic Qur’ān, free from distortion, so that people may become conscious of God. God cites the case of a man who has for his masters several partners at odds with each other, and a man belonging wholly to one person. Can they be deemed equal? All praise is due to God alone, but most of them do not understand. (Verses 27-29)
Xudo ikki qulining misolini keltirib, o'z bandalaridan biri haqida o'xshatish qiladi: biri Uning yagonaligiga ishonadi, ikkinchisi esa Xudodan boshqalarga ilohiylik isnod qiladi. Ularni ikki qulga o'xshatadi: biri bir necha kishiga tegishli bo'lib, ular uning kimga tegishli ekanligi haqida o'zaro kelisha olmaydilar; u ularning orasida qolib ketadi, ularning har biri esa undan ma'lum ishlarni bajarishni talab qiladi. U nima qilishni bilmay, qaysi tomonga yurishni bilmay sarosimada qoladi va ularning ziddiyatli buyruqlari tufayli hammasini qanoatlantira olmaydi. Ikkinchisi esa yagona xo'jayinga tegishli bo'lib, xo'jayinining nimani xohlashini biladi va uning istak hamda talablari aniq.
God draws an analogy citing the examples of two of His servants: one believes in His Oneness and one ascribes divinity to others beside God. He compares them to two slaves: one is owned by several people who are at odds with each other about who owns him; he is caught between them, while each of them requires him to do certain things. He is at a loss, not knowing which way to turn and cannot manage to satisfy them all because of their contradictory orders. The other is owned by one master, and he knows what his master wants and is clear about his desires and requirements.
“Ular teng bo‘la oladimi?” (29-oyat) Albatta, ular teng emas. Bitta xo‘jayinga ega bo‘lgan kishi barqarorlikdan bahramand bo‘ladi va undan nima kutilayotganini biladi. Uning kuch-g‘ayrati izchil tarzda sarflanadi, uning oldidagi yo‘l esa ravshan. Bir necha xo‘jayiniga ega bo‘lgan boshqa kishi esa doim tashvish va xavotirda yashaydi. U o‘zini xotirjam his qilmaydi. U bitta xo‘jayinini ham rozi qila olmaydi, barchasini qanoatlantirish esa undan ham uzoqdir.
“Can they be deemed equal?” (Verse 29) They are definitely unequal. The one who has one master enjoys consistency and knows what is expected of him. His energy is spent in a consistent way and the road ahead of him is clear. The other, who has several masters, is always suffering anxiety and worry. He does not feel settled. He is unable to satisfy even one of his masters, let alone them all.
Ushbu qiyos yakkaxudolik e'tiqodining tabiatini va butparastlikning tabiatini aniq tasvirlaydi. Xudoning yagonaligiga ishongan kishi yer yuzidagi yo'lini aniq yo'l-yo'riq bilan bosib o'tadi, chunki uning ko'zlari osmondagi bitta yo'lboshchi yulduzga qaratilgan. Shu sababli uning yo'li to'g'ri bo'ladi. U hayot, kuch va rizq, zarar va foyda, marhamat va mahrumlikning yagona manbasini biladi. U o'sha manbaga olib boradigan to'g'ri yo'lda ketadi va unga bo'lgan aloqasini mustahkamlaydi. U yagona maqsadiga ishonchli bo'lib, uni hech qachon nazardan qochirmaydi. Shunday qilib, uning kuchi yo'nalishli bo'ladi va ishining maqsadiga ishonch hosil qiladi. Uning oyoqlari yerga mahkam tiralgan bo'lsa, nigohi osmonda turgan Xudoga qaratilgan bo'ladi.
This comparison accurately describes the nature of believing in God’s oneness as opposed to the nature of idolatry. The one who believes in God’s oneness goes along his earth’s journey equipped with clear guidance, because his eyes are looking up to one guiding star in the sky. Thus his way is straight. He knows one source for life, strength and sustenance; harm and benefit; grace and deprivation. He sets on his straight way to this source, strengthening his ties with it. He is assured of his single goal and does not lose sight of it. Thus, his energy is streamlined, assured of his work’s objective. His feet are set firm on the ground while his gaze looks to God in heaven.
Ushbu o‘xshatish hikoyasidan so‘ng, Alloh O‘z bandalari uchun ularga rohat, xavfsizlik, omonlik va qanoat beradigan narsalarni tanlaganı uchun Unga hamdu sano aytiladi. Biroq ular haqiqatdan chetga og‘adilar, ularning ko‘pchiligi buni hatto bilmaydilar.
This telling analogy is followed by a comment praising God who has chosen for His servants what gives them comfort, safety, security and contentment. Yet they deviate from the truth, and most of them do not even know it.
Bu Qur'on odamlarga fikr yuritishlari uchun bergan ko'plab misollaridan biridir. U arab tilidagi aniq Qur'ondir. U inson tabiatiga oddiy mantiq bilan murojaat qiladi. Unda hech qanday noaniqlik, chalkashlik yoki og'ishish yo'q.
This is but one of the numerous examples the Qur’ān gives people so that they may reflect. It is a clear Qur’ān in the Arabic tongue. It addresses human nature with simple logic. In it there is no ambiguity, equivocation or deviation.