Oldingi parchaga sharh berar ekan, sura Payg'ambar bilan uning muxoliflari o'rtasidagi nizo hukmni Allohga topshirilganini bayon etadi. Bu hukm ularning barchasi vafot etganidan keyin amalga oshadi. U yolg'onchilarni munosib jazolaydi, haqiqat ahliga esa saxiy mukofot beradi.
Commenting on the preceding passage, the sūrah stares that the dispute between the Prophet and his opponents is left to God for judgement, which will occur after they have all died. He will requite the liars as they deserve and give generous reward to the people of the truth.
Albatta, sen ham o‘lasan, ular ham o‘lishadi; so‘ngra Qiyomat kuni Parvardigoringiz huzurida bir-biringiz bilan bahslashasizlar.
Indeed you are bound to die, and they too are bound to die; and then on the Day of Resurrection you all will dispute with one another in the presence of your Lord.
(Oyatlar 30-31)
(Verses 30-31)
Har bir jonli mavjudotning oxiri o'limdir. Faqat Xudo qoladi. O'limda barcha odamlar bir xil oqibatga duch keladi, jumladan Muhammad ﷺ ham, Xudoning so'nggi Elchisi. Bu haqiqatni eslatish surada ta'kidlangan buyuk haqiqat, ya'ni Xudoning mutlaq yagonaligi doirasida keladi. Shundan so'ng o'limdan keyin nima bo'lishi bayon etiladi, chunki o'lim so'nggi chek emas: u hayot zanjiridagi bir halqadir, va bu zanjir shunday belgilanganki, uning hech bir qismi behuda o'tmaydi. Qiyomat kunida odamlar Xudo huzurida turib, o'zlari da'vo qilgan narsalar va Xudo ularga yuborgan hidoyatga qanday munosabatda bo'lganlari haqida bir-birlari bilan bahslashadilar.
Death is the end of every living thing. Only God remains. In death all people share the same end, including Muĥammad, God’s last Messenger. Mention of this fact here comes within the framework of the great truth the sūrah emphasizes, namely, God’s absolute oneness. This is followed by stating what comes after death, because death is not the final end: it is a link in the chain of life that has been so ordained that no part of it passes in vain. On the Day of Judgement people will stand in front of God disputing with one another over what they used to claim, and how they reacted to the guidance God sent them.
Xudo haqida yolg‘on to‘qigan va haq kelganda uni inkor etgandan ko‘ra zolimroq kim bo‘lishi mumkin? Kofirlar uchun do‘zaxda munosib joy yo‘qmi?
Who could be more wrong than one who invents a lie about God and rejects the truth when it comes to him? Is not there in hell a proper abode for the unbelievers? (Verse 32)
Bular savol shaklida berilgan faktlardir. Eng zolim kishi — Xudo haqida yolg‘on da’vo qilib, Uning qiz farzandlari va sheriklari bor, deb aytadigan, so‘ngra Xudoning Elchisi ilgari surgan haqiqatni rad etib, Xudoning birligiga ishonmaydigan kishidan ko‘ra yomonroq kishi yo‘qdir. Bu kufrdir va jahannamda barcha kofirlar uchun munosib joy bor. Bu ikki gapga berilgan so‘roq shakli ularni yanada aniqroq va ta’sirliroq qiladi.
These are facts stated in the form of questions. None is more wrong than the person who makes false claims about God, alleging that He has daughters and partners, and who then rejects the truth preached by God’s Messenger, refusing to believe in God’s oneness. This is unbelief, and in hell there is a proper abode for all unbelievers. The interrogative form given to these two statements makes them clearer and more emphatic.
Bu nizoning bir tomoni. Ikkinchi tomon esa haqiqat xabarini Allohdan kelgan deb olib keladigan, unga iymon keltiradigan va uning haqligiga to‘liq ishongan holda yetkazadigan kishidir.
This is one party to the dispute. The other party is the one who brings the message of truth given him by God, believes in it and delivers it fully convinced of its truth.
Bu Xudoning Elchisidir. Bu tavsifda unga sherik bo‘lganlar — Xudoning barcha avvalgi elchilari, shuningdek, bu xabarni haqiqat ekaniga to‘liq ishonib targ‘ib qiladigan barcha kishilardir. Ana shular haqiqatan ham Xudodan qo‘rqadiganlardir.
That is God’s Messenger. Sharing with him in this description are all earlier messengers of God, as well as everyone who advocates this message, fully convinced that it is true. These are indeed God-fearing.
Surada yana shu kishilar haqida va ular uchun Alloh tomonidan tayyorlangan mukofot haqida so'z boradi: «Ular uchun Robbilarining huzurida xohlagan narsalarining hammasi bor. Yaxshilik qilganlarning mukofoti ana shudir».(34-oyat) Bu barcha mo''min qalb orzu qilishi mumkin bo'lgan istaklarni o'z ichiga olgan keng qamrovli bayondir. Oyatda bu narsalarning ularniki ekani, Robbilarining huzurida ularga tayyor turgani aytilmoqda. Bu esa ularning bu narsaga haqli da'vosi borligini anglatadi, uni yo'qotib bo'lmaydi va inkor qilib bo'lmaydi: «Yaxshilik qilganlarning mukofoti ana shudir».(34-oyat)
The sūrah speaks further about these people and the reward God has in store for them: “They will have all that they wish for with their Lord: such is the reward of those who do good.” (Verse 34) This is an all-embracing statement that includes all the desires that a believing soul may entertain. The verse states that this is theirs, ready for them with their Lord. This means that they have a rightful claim to it which will not be lost or denied: “Such is the reward of those who do good.” (Verse 34)
Shunday qilib, Xudo ularga O‘zi xohlagan barcha izzat va barakani beradi, bu ularning adolatli mukofotidan ortiqdir. Shunday qilib, U ularga O‘z marhamatidan mo‘l-ko‘l ato etadi: “Xudo ularning eng yomon amallarini o‘chirib tashlaydi va ularga qilgan eng yaxshi amallariga yarasha mukofot beradi.” (35-oyat) Adolat yomon amallarni yaxshi amallarga qiyoslashni va mukofotni shu asosda belgilashni talab qiladi. Xudoning marhamati esa, Undan qo‘rqqan bandalariga Xudo ato etadigan marhamatdir: U ularning eng yomon amallarini hisobdan chiqaradi, ya’ni amallar hisob-kitob qilinayotganda ular e’tiborga olinmaydi, so‘ngra ularni qilgan eng yaxshi amallariga qarab mukofotlaydi. Shunday qilib, ularning yaxshi amallari ko‘payib, ustunlik qiladigan bo‘ladi.
Thus God gives them all that He wishes to give them of honour and blessing, which is in excess of their fair reward. Thus, He bestows on them an abundance of His grace: “God will expunge the worst of their deeds and will give them their reward in accordance with the best that they did.” (Verse 35) Fairness requires that good deeds are set against bad ones and reward is determined on that basis. God’s grace, however, is that which God grants to His servants who feared Him: He writes off the worst of their deeds, so that they are not taken into account when their deeds are reckoned, and then He rewards them on the basis of the best they ever did. Thus their good deeds are made to grow and become preponderant.
Shunday ekan, Alloh xohlagan kishisiga ato etadigan fazli shudir. U buni o‘ziga lozim qilib olgan va shu haqda va’da bergan. Demak, bu haqiqat taqvodor kishilar aniq bilgan narsadir.
Such is God’s grace which He bestows on whomever He wills. He has committed Himself to do this, giving a promise to this effect. Thus, it is a fact of which the God- fearing are certain.