Fussilat — Aniq bayon etilgan (Xudodan hech narsa yashirin emas) 37–54 - Qur'on soyasida

Fussilat — Aniq bayon etilgan (Xudodan hech narsa yashirin emas) 37–54 - Qur'on soyasida | Quran Course

Surahning bu yangi qismi insonlarning qalblariga qaratilgan. U Allohning koinotdagi ba'zi belgilarini, masalan, kecha va kunduz, quyosh va oy haqidagi oyatlarni ko'rsatish bilan boshlanadi. Ba'zi mushriklar Alloh bilan birga quyosh va oyga sajda qilar edilar, holbuki ular ham faqat Uning yaratiqlaridir. Ularga aytiladiki, agar ular Allohga ibodat qilishdan kibrlansalar, Unga ibodat qiladigan va Unga ulardan ko'ra yaqinroq bo'lgan boshqa zotlar bor. Darhaqiqat, butun yer Uning huzurida ibodat holatida turadi, chunki u Allohdan hayot oladi, xuddi ular kabi. Ammo ular bu imkoniyatdan foydalanib, Allohga yaqinlashmaydilar. Aksincha, ular Allohning koinotdagi belgilarini inkor qiladilar va Uning Qur'oniy vahiylari haqida bahslashadilar, holbuki Qur'on aniq arab tilida bayon etilgan bo'lib, unda hech qanday chet tilining ta'siri yo'q. Keyin bu bo'lim ularning ko'z o'ngida Qiyomat kunidan bir manzarani keltiradi va ularga o'zlarining haqiqatlarini ko'rsatadi: bu haqiqat o'zining barcha zaifligi, o'zgaruvchan kayfiyatlari va unutuvchanligi, yaxshi narsalarni qo'lga kiritishga intilishi va zarar yetganda vahimaga tushishi bilan birga keladi. Shunga qaramay, ular Alloh ularga yetkazishi mumkin bo'lgan zarardan o'zlarini himoya qilishga urinmaydilar. Surah Allohning va'dasi bilan yakunlanadi: U ularga o'zining koinotdagi va o'z nafslaridagi belgilarini ko'rsatadi, to ular Uning haq ekanligini anglab yetguncha va qalblarida shubhadan qolgan barcha narsalar yo'qolguncha.

This new part of the surah addresses human hearts. It starts with a round highlighting some of God s signs in the universe, such as the night and day, sun and moon. Some of the idolaters used to prostrate themselves before the sun and the moon alongside God, when they too are no more than His creatures. They are told that if they are too proud to worship God, there are others who worship Him and are closer to Him than they. Indeed the whole earth stands in a position of worship as it receives its life from God, just as they do but who nevertheless do not use this opportunity to move closer to God. On the contrary, they deny God s universal signs as they dispute His Quranic revelations, when the Qur’an is expressed in clear Arabic, free of any non-Arabic influence. This round then presents before them a scene from the Day of Resurrection and shows them their own reality with all its weakness, changing moods and forgetfulness, eagerness to grab good things, and panicking when it is touched by harm. Nevertheless, they do not try to protect themselves from the harm that God may inflict on them. The surah ends with a promise from God that He will reveal to them His signs in the universe and within themselves until they realize that He is the truth, removing all that remains of doubt in their hearts.

Uning oyatlaridan biri kecha va kunduzdir, quyosh va oy ham shundaydir. Quyoshga ham, oyga ham sajda qilmanglar; balki, agar faqat Unga ibodat qilayotgan bo'lsangiz, ularni yaratgan Allohga sajda qilinglar.

Among His signs are the night and the day, and the sun and the moon. Do not prostrate yourselves before the sun or the moon; but prostrate yourselves before God, who has created them, if it is Him you really worship. (Verse 37)

Bu belgilar hammaga ko'rinib turadi va ular inson qalbiga bevosita ta'sir qiladi, garchi biz ular haqida ilmiy ma'lumotga ega bo'lmasak ham. Ular bilan insonning munosabati ilmiy bilimdan chuqurroqdir, chunki u bizning ular bilan umumiy kelib chiqishimiz, tabiatimiz va tuzilishimiz borligiga asoslangan. Ular bizniki, biz esa ularniki: bizni tashkil etuvchi unsurlar, tabiat, qonun va bizning hammamizni yaratgan Yaratuvchimiz ham shulardandir. Shu sababli biz ularga yaqinlik his qilamiz va ular bizga yetkazayotgan xabarni tushunamiz. Shu sababli Qur'on ko'pincha bizning e'tiborimizni ularga qaratadi, ammo ularni chuqurroq tahlil qilishga undamaydi. U faqat bizning ularni uzoq tanishlik yoki boshqa to'siqlar tufayli e'tibordan chetda qoldirmasligimizni istaydi. Qur'on bu to'siqlarni olib tashlaydi, shunda biz bu do'stona koinot yetkazayotgan xabarlarga hushyor bo'lamiz va ular bilan o'zaro munosabatda bo'lamiz.

These signs are there for all to see, and they have a direct effect on the human heart, even though we may not have any scientific information about them. Their relation with man is more profound than scientific knowledge because it is based on the fact that we share with them a common origin, nature and make-up. They belong to us and we belong to them: our constituting elements, nature, law and our Maker who created us all. Therefore, we warm to them and understand the message they impart to us. Therefore, the Qur’an often directs our attention to them, without delving any deeper. It only wants us not to overlook them as a result of either long familiarity with them or other barriers. The Qur’an removes these so as to make us alert to and interact with the messages given by this friendly universe.

Oyat shuni ham ko'rsatadiki, bu yerda og'ishning o'ziga xos bir jihati bor. Ba'zi kishilar quyosh va oyning ahamiyatini oshirib yubordilar va shu sababli haqiqatdan chetga chiqdilar. Ular Xudoga yaqinlashish umidida, Uning yaratiqlarining eng go'zali bo'lgan narsalarga sig'inish orqali ularga ibodat qildilar. Qur'oni karim ularni to'g'ri yo'lga qaytaradi, chalkashliklarini yo'qotadi va shunday deydi: agar siz Xudoga ibodat qilmoqchi bo'lsangiz, quyosh va oyga sajda qilmang. Aksincha, sizni yaratgan Xudoga sajda qiling. Yagona Yaratuvchigina ular va barcha mavjudotlar tomonidan ibodat qilinishga loyiqdir.

The verse also points to a particular aspect of deviation. Some people exaggerated the importance of the sun and the moon, and thus deviated from the truth. They worshipped them in the hope of drawing nearer to God through worshipping the most beautiful of His creatures. The Qur’an puts them back on track, removing their confusion and saying to them that if they want to worship God they must not prostrate themselves before the sun and the moon. Instead, they must prostrate themselves before God who created them. It is the Creator alone whom they, and all creatures, should worship.

Agar ular o'z takabburlikларида davom etsalar, bu hech narsani o'zgartirmaydi. Boshqalar esa Allohga to'liq tavoze' bilan ibodat qiladilar: “Agar kofirlar haddan tashqari takabbur bo'lsalar, Rabbingiz huzurida bo'lganlar Uni kecha-kunduz poklaydilar va bundan hech qachon charchamaydilar” (38-oyat). Bu ifodada, “Rabbingiz huzurida bo'lganlar”, deb nazarda tutilgan birinchi mavjudotlar – farishtalardir.

If they persist in their arrogance, it will make no difference. Others offer worship to God in all humility: “If the unbelievers are too arrogant, those who are with your Lord glorify Him night and day and never grow weary of that” (Verse 38) The first creatures we think of as being referred to by the expression, 'those who are with your Lord,' are the angels.

Shunga qaramay, Xudoga yaqin bo‘lgan, biz haqida juda oz narsa bilgan boshqa mavjudotlar ham bo‘lishi mumkin.

However, there may be other creatures close to God and about whom we know only very little.

Those creatures who are with your Lord are more noble and honourable than humans, for they do not show any arrogance like those earth dwellers who have gone astray. Nor do they allow the fact that they are close to God to go to their heads. They do not stop glorifying Him day and night. They never grow weary of this. What, then, is the significance when some people living on earth take a different stand from the rest of all creatures, and refuse to submit themselves to God?

Those creatures who are with your Lord are more noble and honourable than humans for they do not show any arrogance like those earth dwellers who have gone astray. Nor do they allow the fact that they are close to God to go to their heads. They do not stop glorifying Him day and night. They never grow weary of this. What is the significance, then, when some people living on earth take a different stand from the rest of all creatures, and refuse to submit themselves to God?

Yer — ularning onasi, ular undan paydo bo‘ladilar va unga qaytadilar — hayotni Uning qo‘lidan qabul qilgani uchun Alloh huzurida kamtarlik bilan turadi. Yer yuzida ular endi chumolilardan farq qilmaydilar; ularning barcha ozuqa va ichimliklarini esa yerdan oladilar. Biroq bu yer ularnikidan farq qiladigan munosabatni ko‘rsatadi: “Uning oyatlaridan yana biri shudir:

The earth, their mother from which they originate and to which they return, stands humble before God as it receives life from His hand. On the surface of the earth they are no more like ants; and from the earth they derive all their food and drink. This earth, however, presents a different attitude from theirs: “Another of His signs is this:

Siz erni vayron holda yotgan ko'rasiz, lekin Biz unga yomg'ir suvini yuborganimizda, u jonlanadi va o'sib-unib ketadi. Uni tiriltirgan Zot albatta o'liklarni ham tiriltiradi. U har narsaga qodirdir. (39-oyat)

you see the earth lying desolate, but when We send down rain water upon it, it stirs and swells [with life]. He who brings it to life will surely give life to the dead. He has power over all things. ” (Verse 39)

Biz bu yerda ifodaning aniqligi ustida biroz to'xtab o'ylashimiz kerak. Arabcha asl matnda "khdshi'ah" so'zi ishlatilgan bo'lib, uni bu yerda "yotib qolgan, jonsiz" deb tarjima qilingan. Bu so'z kamtarlik va diqqatli holatni anglatadi, lekin bu yerda u yomg'ir yog'ishidan oldin harakatsiz turgan holatni bildiradi. Unga yomg'ir yuborilganda esa u qimirlaydi va qabariq bo'ladi. Go'yo bu hayotni ta'minlash uchun vosita berilgani uchun minnatdorlik bildiruvchi harakatdek tuyuladi. Bu oyat keladigan kontekst diqqat bilan qilinadigan ibodat va Xudoni kamtarlik bilan ulug'lashdir. Bu yerda yer manzaradagi ishtirokchilardan biri sifatida zikr qilinadi, u o'ziga mos his-tuyg'uni ifodalaydi va o'ziga mos harakat qiladi.

We need to reflect a little on the precision of the expression used here. In the Arabic original, the word khdshi'ah, translated here as ‘lying desolate’, is used. The term connotes a humble and attentive attitude, but it means here that it is motionless before rain falls on it. When rain is sent upon it, it stirs and swells. It is as if this is a movement expressing gratitude for giving it the means to support life. The context in which this verse occurs is one of attentive worship and humble glorification of God. The earth is mentioned here as one of the figures in the scene, expressing a suitable feeling and making a suitable movement.

Biz bu yerda Qur’on uslubining bir jihatiga, so‘zlarning qo‘llanilishini taqqoslashga murojaat qilishimiz kerak.

We should refer here to one aspect of the Qur’anic style, comparing word usage:

Qur'onda yer yomg'irdan oldin va unda nihollar paydo bo'lishidan oldingi holatining tasviri ikki marta ishlatilgan. Birinchi holda yer hamidah deb ta'riflangan, bu «quruq va hosilsiz» degani, bu holda esa u khdshi'ah deb ta'riflangan, bu «tashlandiq holda yotgan» degani. Ba'zi kishilar bu shunchaki yozuvchilar odatda qo'llaydigan xilma-xillik deb o'ylashi mumkin. Aslida bu undan ancha ko'p narsadir. Keling, har bir ta'rif qaysi kontekstda ishlatilganiga qaraylik.

The image of how the earth looks before rainfall and the appearance of shoots is used twice in the Qur’an. In the first instance, the earth is described as hamidah which means ‘dry and barren’, while in this instance it is described as khdshi'ah which means ‘lying desolate’. Some people may think that this is mere variation which writers normally use. It is far more than this. Let us look at the context in which each description is used.

Birinchi ta'rif, hamidah, quyidagi oyatda uchraydi:

The first description, hamidah, occurs in the following verse:

"Ey insonlar! Agar siz qayta tirilish haqida shubhada bo'lsangiz, bilingki, Biz sizni tuproqdan, so'ngra nutfadan, so'ngra yopishqoq quyuq qondan, so'ngra shakli bor va shaklsiz bo'lak go'shtdan yaratdik, sizlarga (haqiqatni) bayon qilish uchun. Biz xohlaganimizcha ma'lum muddatgacha onalarning bachadonlarida qarorlashtiramiz, so'ngra sizlarni chaqaloq holida chiqaramiz, toki kuch-quvvatga to'lib, balog'atga yetasizlar. Ba'zilaringiz vafot etasiz, ba'zilaringiz esa bilganlaringizni bilmay qoladigan darajada keksalikning eng past holatigacha yetib yashaysiz. Yerni quruq va o'likdek ko'rasiz; ammo unga suv nozil qilsak, u junbushga keladi, o'sadi va har xil go'zal o'simliklarni unib chiqaradi."

“Mankind! If you are in doubt as to the resurrection, remember that We have created you out of dust, then out of a gamete, then out of a clinging cell mass, then out of an organized and unorganized embryo, so that We might make things clear to you. We cause to rest in the [mothers] wombs whatever We please for an appointed term, and then We bring you forth as infants, that you may grow up and attain your prime. Some of you die young, and some live on to abject old age when all that they once knew they know no more. You can see the earth dry and barren; and [suddenly,] when We send down water upon it, it stirs and swells andputsforth every kind ofradiant bloom” (22: 5)

Xoshiya (Khashi'ah) mazmuni butunlay boshqa kontekstga ega: “Uning belgilaridan biri – kecha va kunduz, quyosh va oy. Quyoshga ham, oyga ham sajda qilmanglar; agar haqiqatan Uning O‘zigagina ibodat qilsangiz, ularni yaratgan Allohga sajda qilinglar. Agar kofirlar takabbur bo‘lsalar, Rabbingiz huzuridagilar kecha-kunduz Uni poklaydilar va bundan zerikmaydilar. Uning yana bir belgisi shu: sen yerni xoʻjayinsiz, ajralgan holda ko‘rasan, lekin unga yomg‘ir suvini tushirsak, u jonlanib, yashnaydi va kengayadi.” (37–39-oyatlar)

Khashi'ah, has a totally different context: “Among His signs are the night and the day, and the sun and the moon. Do not prostrate yourselves before the sun or the moon; but prostrate yourselves before God, who has created them, if it is Him you really worship. If the unbelievers are too arrogant, those who are with your Lord glorify Him night and day and never grow weary of that. Another of His signs is this: you see the earth lying desolate, but when We send down rain water upon it, it stirs and swells [with life].” (Verses 37-39)

Bu ikki sifatning har biri o'z kontekstiga qanday mos kelishini bir oz mulohaza qilish kifoya. Birinchi holatda uzun oyat yaratilish va qiyomat haqida so'z yuritadi. Yer quriq va ekinsiz ko'rsatilgani, so'ng u qimirlab, to'lib-toshib, har bir gullagan va yorqin o'simlikni chiqarishi juda o'rinlidir. Ikkinchi holatda esa butun muhit ibodat va Alloh oldida sajdadir — shuning uchun yer bu yerda xarob holida tasvirlanadi, so'ng yomg'ir yog'ilganda u qimirlab, to'lib-toshadi. Shuni ham e'tiborga olish kerakki, ikkinchi holatda turli o'simliklar unib chiqishi tasviri qo'shilmagan, chunki u ibodat kontekstiga mos kelmaydi. Note: The original uses "God" throughout, which I have rendered as "Alloh" in the translation above, as is the standard Uzbek term for God. If you need "Xudo" instead, let me know.

A quick reflection is enough to show how each of these two adjectives fits perfectly in its context. In the first instance, the long verse speaks about creation and resurrection. It is most fitting that the earth should be shown as dry and barren before it stirs and swells, putting forth each blooming and radiant plant. In the second instance, the whole ambiance is one of worship and prostration before God. Hence the description of the earth as desolate, and then when water falls it stirs and swells. We also note that the image of sprouting different plants is not added in the second case because it does not fit in the context of worship.

Ikkinchi holatdagi qo‘zg‘alish va bo‘rtish birinchi holatdagidan boshqa maqsadga xizmat qiladi. Bu yerda ular faqat yer o‘zi uzoq vaqt vayron bo‘lib yotganidan keyingi harakatning tasvirini beradi. Ushbu sahnada tasvirlangan hamma narsa ibodat jarayonidagi harakatni amalga oshirmoqda.

The stirring and swelling in the second case has a different purpose from that in the first case. Here, they merely give an image of the earth’s movement after it has lain desolate. Everything in the scene described here is making the movement involved in worship.

Shuning uchun yer harakatsiz qolishi to'g'ri kelmaydi. U qimirlaydi va bo'rtadi, boshqa ibodat qiluvchilarning harakatiga qo'shiladi.

Hence, it does not fit that the earth should remain motionless. It stirs and swells, sharing in the movement of other worshippers.

Shunday qilib, sahnadagi hech bir tafsilot qotib qolmaydi, boshqalari esa harakatda bo‘ladi. Bunday uyg‘unlik bizga ma’lum bo‘lgan adabiy ifodaning hech qaysi shaklidan ustundir.6

Thus, not a single detail in the scene remains fixed while all others are in motion. This sort of harmony is superior to anything we know of literary expression.6

Oyatning oxiridagi izohda o‘liklarni tiriltirish haqida so‘z boradi va bunga misol qilib yer keltiriladi: “Uni tiriltirgan Zot albatta o‘liklarni ham tiriltiradi. U har narsaga qodirdir.” (39-oyat) Bu tasvir Qur’onda Qiyomat kuni o‘liklarning qayta tirilishiga misol sifatida ko‘p qo‘llanadi. Darhaqiqat, yerning jonlanishi qayta tirilish haqiqatiga va Allohning chegarasiz qudratiga ishora qiladi. Yerning hayot bilan uyg‘onishi tasviri qalbimizga yaqin bo‘lib, aqlimizga murojaat qilishdan oldin yuragimizga ta’sir etadi. Bundan tashqari, o‘lik narsada hayot paydo bo‘lganda, uning ortidagi qudrat haqida nozik bir his uyg‘onadi. Qur’on insон tabiatiga uning o‘z tilida, eng qisqa yo‘l bilan murojaat qiladi.

The comment at the end of the verse refers to bringing the dead back to life, citing the earth as an example: “He who brings it to life will surely give life to the dead. He has power over all things.” (Verse 39) This image is frequently used in the Qur’an as an example of how the dead are resurrected on the Day of Judgement. Indeed, the reviving of the earth points to the facts of resurrection and God’s limitless power. The image of the earth stirring with life is close to our hearts, touching them before it addresses our minds. Moreover, when life springs in what is dead it gives a subtle feeling of the power behind it. The Qur’an addresses human nature in its own language, using the shortest way.

Ushbu koinot miqyosidagi belgilar fonida, mazkur sura Xudoning belgilarini inkor etuvchi va Uning vahiylari haqida tortishuvga kirishuvchilarni qoralaydi va ogohlantiradi:

Against this backdrop of universal signs, the surah condemns and warns those who deny God’s signs and dispute His revelations:

Bizning oyatlarimizning ma'nosini buzib talqin qiladiganlar Bizdan yashirin emas. Olovga tashlanadigan kishi yaxshiroqmi yoki Qiyamat kuni xavfsiz holda keladigan kishimi? Xohlaganingizni qiling; U sizning qilgan barcha ishlaringizni ko'radi. (40-oyat)

Those who distort the meaning of Our revelations are not hidden from Us. Who is in a better state: he who is cast into the fire, or he who shall come safe on Resurrection Day? Do what you will; He sees all that you do. (Verse 40)

Ogohlantirish yashirin, ammo qo‘rqinchli tarzda boshlanadi: bunday odamlar “Bizdan yashirin emaslar”. Alloh ularni to‘liq biladi. Ular qilgan ishlari, qanday qilib ma’nolarni buzishga yoki aldovga murojaat qilishlaridan qat’i nazar, uchun javob berishlari kerak. Ular, odamlar hokimiyati oldida aldovlari ularni javobgarlikdan qutqarganidek, Allohning jazosidan ham qutulib qolishlari mumkin deb o‘ylashlari mumkin. Ammo ogohlantirish keyin aniq bayon etiladi: “Jahannamga tashlanuvchi yaxshimi, yoki Qiyomat kuni xavfsiz holda keluvchi yaxshimi?” (40-oyat). Bu ularning oldida turgan kelajakni ko‘z oldiga keltiradi. Aynan ular o‘tga tashlanadilar, qiyomat kuni xavfsiz bo‘ladigan mo‘minlarga qarama-qarshi ravishda.

The warning begins in an implicit but fearful way, stating that such people “are not hidden from Us.” God is fully aware of them. They will have to account for what they perpetrate, no matter how they try to distort meanings or resort to deception. They may think that they can escape God’s punishment in the same way as their deception spared them accountability before human authority. However, the warning is then stated clearly: “ Who is in a better state: he who is cast into the fire, or he who shall come safe on Resurrection Day?' y^rse 40) This puts before them the prospect that lies ahead. It is they who will be cast in the fire, in contrast with the believers who will be safe on the Day of Resurrection.

Oyat yana bir yashirin ogohlantirish bilan yakunlanadi: "Xohlaganingizni qilavering, U sizning qilayotgan barcha ishlaringizni ko'radi." (40-oyat) Xudo barcha qilayotgan ishlarini ko'rib turgan holda, erkinlik berilgan va Xudoning vahiylari ma'nosini buzib talqin qiladigan kishining taqdiri, haqiqatan ham dahshatlidir.

The verse concludes with another implicit warning: “Do what you will; He sees all that you do." yerse 40) Terrible indeed is the fate of the one who is given the freedom to do what he wills and who distorts the meaning of God’s revelations when God sees all that he does.

Sura keyin Qur’on vahiylarini aynan inkor qilayotganlar haqida so‘zlaydi va Qur’onni, unga botil aralashmaydigan, ulug‘ kitob sifatida ta’riflaydi:

The surah then speaks about those who specifically deny the Quranic revelations, describing the Qur’an as a sublime book, admitting no falsehood:

Bu eslatmani [ya'ni Qur'onni] inkor etganlar, u ularga kelganda... Albatta, u ulug' kitobdir; unga ochiq yoki yashirincha hech qanday botil yaqinlasha olmaydi. U donishmand, hamd-sanoga loyiq Zot tomonidan yuqoridan nozil qilingan. Sizga aytilayotgan gaplar, sizdan oldin yuborilgan payg'ambarlarga aytilgan gaplardan boshqa emas. Parvardigoringiz mag'firat egasidir, shu bilan birga, og'riqli azob ham beradi. Agar Biz bu vahiyni arab tilidan boshqa tilda bayon qilingan kalom qilishni xohlaganimizda, ular: "Oyatlari aniq bayon qilinganda edi-ya!" derdilar. "Nega arab bo'lmagan til va arab (payg'ambar)?" Ayting: "Bu imon keltirganlar uchun hidoyat va shifodir; kofirlarga esa qulqlarida og'irlik bor, u ularga ko'rinmaydi." Go'yo ular uzoq masofadan chaqirilayotgandek bo'ladilar. (Fussilat, 41—44-oyatlar)

Those who reject this reminder [i.e. the Qur'an] when it comes to them ...It is indeed a sublime book; no falsehood can ever touch it openly or in a stealthy manner. It is bestowed from on high by One who is wise, worthy of praise. Nothing is being said to you other than what was said to the messengers sent before your time. Your Lord is the Lord of forgiveness, but He also inflicts painful punishment. Had We willed to make this revelation a discourse in a non-Arabic tongue, they would have said: If only its verses were clearly spelled out! Why [a message in] a non-Arabic tongue and an Arab [messenger]?' Say: 'This is guidance and healing for all those who believe; but as for the unbelievers: there is deafness in their ears, and they are blind to it.' They are, as it were, being called to from too far away, yetses 41—44)

Sura Qur'onning o'zlariga kelganda uni rad etadiganlar haqida gapiradi, lekin ularning holati yoki ularning boshiga nima kelishi haqida hech narsa demaydi.

The surah refers to those who reject the Qur’an when it comes to them, but does not mention their status or what will happen to them.

“Bu eslatmani [ya'ni Qur'onni] rad etadiganlar, unga kelganlarida ...” Bu gap kesimsiz qolgan. Bu shunday odamlar shu qadar dahshatli ish qilganliklarini aytishki, uni to'g'ri ta'riflash mumkin emas, degani. Sura bu kishilarni shunchaki eslatib o'tadi va ular rad etayotgan eslatmani tasvirlashga o'tadi; shu tariqa ularning harakatini uning haqiqiy va dahshatli ko'rinishida namoyon qiladi: “Albatta, bu ulug' kitobdir; unga oshkora yoki yashirincha hech qanday botil yaqinlasha olmaydi. U donishmand, hamdga loyiq Zot tomonidan nozil qilingandir.” (41–42-oyatlar)

The sentence is left without a predicate: “ Those who reject this reminder [i.e. the Qur'an] when it comes to them ...” It is a case of saying that such people do something so horrible that it cannot be properly described. The surah simply mentions them and moves on to describe the reminder which they reject; thus showing their action in its true and ghastly colours: “It is indeed a sublime book; no falsehood can ever touch it openly or in a stealthy manner. It is bestowed from on high by One who is wise, worthy of praise." y^rses 41-42)

Bu kitobga yolg‘on qanday yetishi yoki kirishi mumkin, u mutlaq haqiqat bo‘lgan Xudodan kelgan bo‘lsa? Bu – haqiqat so‘zini aniq taqdim etadigan, koinot ishlarining to‘g‘ri yuritilishini ta’minlaydigan haqiqat bilan doimiy bog‘liq bo‘lgan kitob. Bu ulug‘vor kitob bo‘lib, uni o‘zini saqlab qolishni o‘z zimmasiga olgan Xudo himoya qilgan bo‘lsa, unga yolg‘on qanday kirishi mumkin? “Bu eslatmani yuqoridan nozil qilgan Biz Ozimiz, uni butunligicha saqlaydigan ham Biz Ozimizdirmiz.” (15:9)

How could falsehood touch or creep into this book when it comes from God who is the truth absolute? It is a book which clearly presents the word of truth, one that is permanently linked to the truth that ensures the proper conduct of the affairs of the universe. How could falsehood come into it when it is a sublime book, given protection by God who undertakes to keep it intact: “It is We Ourselves who have bestowed this reminder from on high, and it is We who shall preserve it intact. ” (15: 9)

Qur'onni diqqat bilan o'rgangan har bir kishi unda o'rnatish uchun kelgan haqiqatni topadi. Bu haqiqatni biz uning ruhida ham, matnida ham topamiz: u sodda, tabiiy, ishontiruvchi bo'lib, inson tabiatiga butunligicha chuqur ta'sir ko'rsatib murojaat qiladi. Bundan tashqari, "Uning oldida ham, orqasidan ham botil kela olmaydigan Kitob" (42-oyat) — bu hikmat va maqtovga sazovor Zot tomonidan yuqoridan nozil qilingan. Hikmat uning tuzilishida, buyruqlarida, nozil bo'lish usulida va inson qalbiga to'g'ridan-to'g'ri murojaat qilishida aniq ko'rinib turadi. Qur'onni nozil qilgan Zot maqtovga sazovor Xudodir.

Anyone who looks carefully at the Qur’an will find in it the truth it has come to establish. We find this truth in its spirit and its text: it is simple, natural, reassuring, and addresses human nature in its totality with profound effect. Moreover, “z7 is bestowed from on high by One who is wise, worthy of praise” (Verse 42) Wisdom is clearly apparent in its structure, directives, the way it was revealed, and in its direct address to the human heart. God who revealed the Qur’an is worthy of praise.

Qur'onda Olloh taologa hamdu sanolar aytishga dilimizni chorlaydigan ko'p narsalar bor.

There is in the Qur’an much that makes our hearts eager to express its praise of God.

Sura keyin Qur'on bilan avvalgi vahiylar o'rtasida, hamda Payg'ambar Muhammad, (alayhissalom), va o'zlaridan oldin yuborilgan barcha elchilar o'rtasida bog'liqlik o'rnatadi. Shunday qilib, barcha payg'ambarlar bir oilaga mansubdir, ular Xudodan bir xil xitobni qabul qiladi. Ularning qalblari va ruhlari Unga yuzlanadi, Uning xabarini targ'ib qilib, o'z yo'llarida davom etadilar. Shu tariqa, bu oilaning so'nggisi, Islom Payg'ambari ﷺ o'zini tarixning boshlanishiga borib taqaladigan, chuqur ildizli ulkan daraxtning shoxi, buyuk oilaning a'zosi deb his qiladi.

The surah then establishes a bond between the Qur’an and earlier revelations, and between the Prophet Muhammad, (peace be upon him), and all messengers sent before his time. Thus, all prophets belong to one family which receives the same discourse from God. Their hearts and souls look up to Him as they pursue their course advocating His message. Thus, the last in this family, the Prophet of Islam, feels that he is a branch of a great tree with deep roots, a member of a great family that goes back to the beginnings of history.

“Senga aytilmagan hech narsa, sendan oldin yuborilgan payg‘ambarlarga aytilganidan boshqasi emas. Sening Rabbing mag‘firat egasidir, ammo O‘zi og‘riqli azob ham beradi” (43-oyat). Bu hammasi bir xabar va bir dindir. Xuddi shunday, u bir xil tarzda qabul qilinadi: bir xil rad etish va bir xil e’tirozlar bilan. Shunga qaramay, u bir rishtani o‘rnatadi, bir oilani vujudga keltiradi, u bir xil sinovni boshdan kechiradi va bir xil og‘riqni his qiladi. Oxir-oqibatda u bir xil yo‘ldan boradi va bir xil maqsadga olib keladi.

“Nothing is being said to you other than what was said to the messengers sent before your time. Your Lord is the Lord of forgiveness, but He also inflicts painful punishment” (Verse 43) It is all one message and one faith. Likewise, it is received in the same way: the same rejection and the same objections. Yet it establishes one bond, making one family which endures the same experience and feels the same pain. Ultimately, it follows the same way, leading to the same goal.

Ilohiy xabar tarafdorlari uchun bu haqiqat qanchalar tasalli beradi! U ularning iroda-qat'iyatini mustahkamlaydi, ular oldin Alloh taolo'ning ulug' elchilari — Nuh, Ibrohim, Muso, Iso, Muhammad ﷺ va boshqalar — bosib o'tgan yo'ldan davom etishga bo'lgan intilishlarini kuchaytiradi (ularning barchasiga salom bo'lsin).

How comforting this fact is to advocates of the Divine message. It strengthens their resolve to continue along the same way that was traversed before them by God’s noble messengers, Noah, Abraham, Moses, Jesus, Muhammad and the others, (peace be upon them all).

Xudo xabarining targ'ibotchilari o'zlarining shunday tanlangan guruhning izidan borayotganlarini bilib, qanchalik sharaflangan va ishonchli his qilishadi. Bunday tuyg'u ularni ilgari yurishga undaydi, yo'lda duch keladigan qiyinchilik va mashaqqatlarga esa ular kam e'tibor beradilar.

How honoured and confident the advocates of Gods message feel knowing that they follow in the footsteps of such a select group. Such a feeling motivates them to go along, caring little for the difficulties and hardships they meet on the way.

Albatta, bu haqiqat to'g'ri: «Sizga aytilayotgan narsa, sizdan oldin yuborilgan elchilarga aytilgan narsadan boshqa emas» (43-oyat). Bu haqiqat mo'minlarning qalbida mustahkam o'rnashganda, uning ta'siri haqiqatan ham chuqur bo'lishi mumkin.

It is certainly true: “Nothing is being said to you other than what was said to the messengers sent before your time” (Verse 43) The impact this fact can have when it becomes firmly established in the minds of believers is truly profound.

Xudo elchilariga, jumladan, ularning oxirgisi bo'lgan Muhammad ﷺ ga aytilgan so'zlar ichida ham shunday deyilgan: «Sizning Rabbingiz mag'firat egasidir, ammo U ayni paytda og'ir azob beruvchidir» (43-oyat). Shunday qilib, muvozanat ta'kidlanadi. Mo'min kishi Xudoning marhamati va mag'firatini umid qiladi, lekin bu narsalar Xudoning irodasi bilan unga berilishidan hech qachon umidini uzmaydi va shu bilan birga, Xudoning jazosiga duchor bo'lishdan doim qo'rqadi. To'g'ri muvozanatni topish Islomning muhim xususiyatidir.

Included in what was said to Gods messengers, and to Muhammad (peace be upon him), the last among them, was: “ Your Lord is the Lord of forgiveness, but He also inflicts painful punishment” (Verse 43) Thus balance is emphasized. A believer then hopes for Gods grace and forgiveness, never despairing that these will be bestowed on him by God’s will, but always fearing to incur God’s punishment. Striking the right balance is an essential characteristic of Islam.

Sura shuningdek, arablarga Qur'onni arab tilida qilib qo'yganlik orqali Allohning ne'matini eslatadi. Shu bilan birga, u ularning tortishuvlari va rad etishlariga ishora qiladi. "Agar Biz bu vahiyni g'ayriarab tilidagi nutq qilganimizda edi, albatta, ular: "Nega uning oyatlari aniq bayon qilinmagan?! Nega [xabar] g'ayriarab tilida, payg'ambar esa arab [bo'lmoqda]?" derdilar" (44-oyat). Ular uni arab shaklida tinglamaydilar. Aslida ular undan qo'rqardilar, chunki u ularning arab tabiatiga o'z tillarida murojaat qilardi. Shu sababli ular bir-birlariga shu tadbirni qabul qilishga undardilar: "Bu Qur'onni tinglamanglar, balki bekor gaplar bilan uni bosib ketinglar, shunda g'olib kelishingiz mumkin" (26-oyat). Agar Xudo O'z xabarini boshqa tilda ifodalagan bo'lganida ham, ular unga qarshi e'tiroz bildirardilar va uning aniq arab tilida bayon etilishini talab qilardilar. Hatto uning bir qismi arab tilida, boshqa qismi esa boshqa tilda bo'lganida ham e'tiroz bildirardilar. Demak, ularning maqsadi har qanday holatda va har qanday vaziyatda tortishish edi.

The surah then reminds the Arabs of God’s blessing by making Arabic the language of the Qur’an. At the same time, it refers to their contentious disputes and rejection. “Had We willed to make this revelation a discourse in a non-Arabic tongue, they would have said: Lf only its verses were clearly spelled out! Why [a message in] a non-Arabic tongue and an Arab [messenger]?'” (Verse 44) They do not listen to it in its Arabic form. In fact, they feared it because it addressed their Arab nature in their own language. Hence, they urged each other to adopt this strategy: “Do not listen to this Qur'an, but drown it in frivolous talk, so that you may gain the upper hand” (Verse 26) Had God expressed His message in a different tongue, they would still have objected to it, calling for it to be put clearly in Arabic. They would object even if part of it were in Arabic and the other part in a different language. Their notion, therefore, was to argue in all cases and all situations.

Bu bahsdan chiqadigan haqiqat shundaki, ushbu kitob xabarning shakliga oid bu munozaraga qaramay, imonlilarga hidoyat va shifo beradi.

The truth that emerges from this argument about the form given to the message is that this book provides guidance and healing to believers.

Mo‘minlarning qalblari uning mohiyati va haqiqatini qadrlaydi, uning hidoyatini qabul qiladi va uning shifosidan foyda oladi. Iymon keltirmaganlar esa shubha-gumonda qoladilar va ularning qalblari uning xabaridagi quvonchni his qilmaydi.

Believers’ hearts appreciate its nature and truth, receive its guidance and benefit from its healing. Those who do not believe remain in confusion, and their hearts do not feel the cheerfulness of its message.

Shunday qilib, bu ular uchun quloqlarida karlik, ko‘zlarida esa ko‘rlik kabi bo‘ladi. Ular hech narsani tushunmaydilar, chunki ular bu kitobning mohiyatidan va uning murojaatidan uzoqdirlar: “Ayting: Bu iymon keltirganlar uchun hidoyat va shifodir; kofirlarga esa, quloqlarida karlik bor va ular uni ko‘rmaydilar. Ular go‘yo uzoq masofadan chaqirilayotgandek bo‘ladilar” (44-oyat).

Hence, it becomes like deafness to their ears and blindness in their eyes. They recognize nothing, because they are far removed from the nature of this book and its address: “Say: This is guidance and healing for all those who believe; but as for the unbelievers: there is deafness in their ears, and they are blind to it. They are, as it were, being called to from too far away? (Verse 44)

Biz bu haqiqatni har bir jamiyatda va har bir avlodda his qilamiz. Ba'zi odamlar Qur'on ta'siriga qattiq uchraydilar. U ularni o'zgartiradi, ularga boshqacha hayot baxsh etadi va ularning ichida hamda atrof-muhitida mo''jizalar yaratishga imkon beradi. Boshqalar esa bu Qur'onni yuraklari va quloqlari uchun juda og'ir deb his qiladilar. Uni tinglaganlarida, ular faqat yanada karroq va ko'rroq bo'lib boradilar. Qur'on hech qachon o'zgarmaydi; o'zgarib turadigan narsa – qalblardir.

We feel the truth of this statement in every community and generation. Some people are profoundly affected by the Qur’an. It transforms them, giving them a different type of life, and enables them to achieve miracles within themselves and in their environment. Others feel this Qur’an too heavy for their hearts and ears. When they listen to it, they only grow more deaf and blind. The Qur’an never changes; it is hearts that are different.

Bu yerda Musoga va uning kitobiga ishora qilinadi hamda uning ummati Qur’onga bo‘lgan munosabatida qanday ixtilof qilgani bayon etiladi. Olloh ularning nizolari ustidagi hukmni kechiktirdi. U bu barcha masalalar yuzasidan hukmni Qiyomat kunida berishni belgiladi: “Biz Musoga Kitobni berdik, ammo u haqda ixtilof paydo bo‘ldi. Agar Parvardigoringiz tomonidan avvaldan chiqarilgan hukm bo‘lmaganida, ular orasida hammasi hal qilingan bo‘lardi. Lekin ular u haqda chuqur va bezovta qiluvchi shubhada bo‘lishmoqda” (45-oyat). Xuddi shunday, Olloh O‘zining so‘nggi xabari haqidagi hukmni ham shunga o‘xshash tarzda kechiktirdi. Shu tariqa U odamlarga xohlaganlaricha qilishga imkon beradi va ular oxir-oqibatda qilgan ishlariga munosib narsani oladilar: “Kim solih amal qilsa, o‘zi uchun qiladi; kim yomonlik qilsa, uning zarari ham o‘ziga bo‘ladi. Parvardigoringiz bandalariga hech qachon zulm qilmaydi” (46-oyat).

A reference follows to Moses and his book, and how his people differed in their attitude to the Qur’an. God has deferred His judgement on their disputes. He has decreed that judgement on all this will be given on the Day of Judgement: “ We gave the Book to Moses but disputes arose about it. Had it not been for a decree that had already been issued by your Lord, all would have been decided between them. As it is, they are in grave, disquieting doubt about it? (Verse 45) Likewise, He has decreed that judgement on the question of His final message will be similarly deferred. He thus lets people do as they like, and they will ultimately receive what their action merits: “ Whoever does what is right does so for his own good; and whoever does evil will himself bear its consequences. Your Lord is never unjust to His creatures.” (Verse 46)

Bu xabar insoniyatning balog'atga yetganini e'lon qiladi. Bu esa insonni o'z tanlovlari uchun mas'ul qiladi. Bunday mas'uliyat shaxsiy hisobdorlikka asoslanadi. Shuning uchun har bir kishi erkin tanlash huquqiga ega, bilgan holda: "Sizning Rabbingiz bandalariga hech qachon zulm qilmaydi".

This message proclaims that mankind have attained maturity. This makes man responsible for his choices. Such responsibility is based on individual accountability. Therefore, each one is free to choose, knowing that “your Lord is never unjust to His creatures?

Hukm Qiyomat Kuniga qoldirilgani sababli, sura Qiyomatning vaqti haqidagi bilim faqat Allohga tegishli ekanini aniq bayon qiladi. Allohning ilmi bir qancha jihatlari ta'sirchan tarzda yoritilish orqali tasvirlanadi. Bu esa kofirlar Qiyomat kunida so'roqqa tortilib, ularning javoblari naql qilinadigan sahnaga kirish uchun kirish qism vazifasini bajaradi.

As judgement is deferred to the Day of Judgement, the surah makes clear that knowledge of its timing belongs to God alone. God’s knowledge is described by highlighting some of its aspects in an inspiring way. This serves as a prelude to a scene from the Day of Judgement when unbelievers are questioned, and their answers are reported:

Qiyomat soati haqidagi bilim faqat Unga xosdir. Uning g'ilofidan hech qanday meva chiqmaydi, hech bir urg'ochi homilador bo'lmaydi va tug'maydi, faqat Uning bilimi bilan. Va o'sha Kun, U ularni chaqirib: "Endi qayerda ekan Mening shерик deb da'vo qilgan (sheriklarim)?" — deydi. Ular esa aytadilar: "Biz Sendan kechirim so'raymiz, ulardan hech biri bizning (bu haqda) guvohligimizni tasdiqlamaydi".

Knowledge of the Last Hour belongs to Him alone. No fruit comes out of its calyx and no female ever conceives or gives birth, without His knowledge. And so, on the Day when He shall call out to them, 'Where now are those alleged partners of Mine? They will say, 'We confess to You that none of us can vouch for them' (Verse 47)

Qiyomat soatining vaqti hech kimning bilimi doirasida emas, u Qiyomat kunining belgisidir; gul kosachasidagi mevaning holati ko'rinmaydi; homilali ayolning ko'targani ham shunday yashirin. Ammo bularning hammasi Allohning emas, balki Xudoning bilimidadir. Fikrimiz uzoqlarga nazar tashlab, hali kosachalarida va bachadonlaridagi homila holidagi mevalarni o'ylaydi. Ularning sonini kim o'ylay oladi, ularning aslida nima ekanligi-chi? Shunday qilib, Xudoning bilimi qanchalik keng ekanligi haqida, inson aql-idrokining imkoni yetadigan darajada, tasavvur hosil bo'ladi. Ammo Uning bilimi bundan ancha kengdir, chunki u chegarasizdir.

The timing of the Last Hour signalling the Day of Judgement is beyond anyones ken; the fruit in its calyx is something that cannot be seen; and what a pregnant female is bearing is similarly concealed. Yet they are all within Gods knowledge. Our mind looks far and wide, trying to think of the fruits when they are still in calyxes and embryos in their wombs. Who can think of their count, let alone what they actually are. An image is thus drawn of the extent of God’s knowledge, to the extent our mental capacity allows. Yet His knowledge extends far beyond this, as it is without limit.

Shunda aqlimiz adashganlarni tasavvur qiladi: ular Xudo huzurida turibdilar va Uning ilmi har qanday yashirilgan narsani, qanchalik yaxshi berkitilgan bo'lsa ham, o'z ichiga olishini anglaydilar. Ular savolga duch keladilar: "U kun Olloh ularni chaqirib: "Mening sherik deb da'vo qilgan (butlarim)ing qayerda?" – deyadigan kun." O'sha kuni hech qanday dalil foydali bo'lmaydi. Hech kim haqiqatdan boshqa narsani aytolmaydi. Ular o'shanda nima deydilar: "Ular haqida hech biримиз guvohlik bera olmasligini Sizga iqror bo'lamiz" (47-oyat). Ular o'sha kuni hech biri Xudoga sherik da'vo qilmasligini e'lon qiladilar.

Our mind then imagines those who have gone astray, as they stand before God, realizing that His knowledge encompasses everything, no matter how well concealed it is. They face the questioning: "On the Day when He shall call out to them, 'Where now are those alleged partners of Mine?’" On that day, no argument is of any use. No one can utter anything but the truth. What will they say then: "They will say, 'We confess to You that none of us can vouch for them'" (Verse 47) They will declare that none of them will then claim any partners to God.

"Ular ilgari chaqirib kelgan narsalari ulardan yuz o'girgan bo'ladi va ular o'zlari uchun hech qanday qochib qutulish yo'qligini bilishadi." (48-oyat) Ular avvalgi da'volaridan hech narsani bilmaydilar. Ular o'z taqdiridan qochib qutulishning iloji yo'qligini anglaydilar. Ular o'tmishlarini unutib, faqat hozirgi ahvollari haqida o'ylaydilar.

" Whatever they used to invoke before will have forsaken them; and they will know that there is no escape for them." (Verse 48) They will know nothing of their previous claims. They will realize that there is no escape from their fate. They will forget their past and think only of their present situation.

Shunday bir kunki, ular o‘sha kun haqida ehtiyot choralarini ko‘rmaydilar, holbuki inson har bir yaxshi narsaga intiluvchi va o‘ziga zarar keltiruvchi narsadan qo‘rquvchidir. Shu o‘rinda sura ularga o‘zlarining yalang‘och haqiqatini ko‘rsatadi, hech qanday qoplamasiz va niqobsiz.

Such is the day about which they take no precautions despite the fact that man is eager to achieve every good thing and fears what brings him harm. At this point, the surah shows them their naked reality, without cover or disguise:

Inson yaxshilik so'rashdan zerikmaydi, lekin unga yomonlik yetsa, u umidini butunlay uzib, nomidlikka cho'kadi. Biroq, unga yetgan bir musibatdan keyin Biz unga Bizning rahmatimizdan bir oz totdirsak, u albatta: «Bu mening haqqimdir!» deydi va: «Qiyomat soati hech qachon kelmaydi deb o'ylayman; lekin agar meni Rabbimga qaytarilsam ham, Uning huzurida menga eng yaxshi mukofot bor», deydi. Albatta, kofirlarga qilgan ishlarining hisobini beramiz va ularga albatta og'ir azobdan totdiramiz. Insonga neʼmatlarimizni berganimizda, u yuz o'giradi va chetlanib ketadi; lekin unga yomonlik yetishi bilan u uzoq duoga yuzlanadi. (49-51-oyatlar)

Man never tires of asking for good [things], but if evil fortune touches him, he abandons all hope, sinking into despair. Yet whenever We let him taste some of Our grace after hardship has befallen him, he is sure to say, 'This is but my due!’ and, T do not think that the Last Hour will ever come; but even if I were to be taken back to my Lord, the best reward awaits me with Him. ’ We shall most certainly give the unbelievers a full account of what they did, and We shall most certainly give them a taste of severe suffering. When we bestow Our blessings on man, he tends to turn aside and stay aloof; but as soon as evil touches him, he turns to prolonged prayer. (Verses 49-51)

Inson o‘z talablarida shunchalik qat’iyatli, yaxshi deb bilgan narsasi uchun tinmay iltijo qiladi, qayta-qayta so‘raydi va yolvoradi. Darhaqiqat, u bundan hech qachon charchamaydi. Ammo unga oz bo‘lsa-da musibat yetsa, umidini yo‘qotadi va nomidlikka botadi. Yukini og‘ir deb biladi va Allohning marhamati uni tark etgan deb o‘ylaydi. Bularning barchasi uning qalbida Alloh bilan bo‘lgan aloqasi yetarli darajada mustahkam emasligidan kelib chiqadi.

Man is so insistent in his requests, urging and repeating, appealing for what he feels to be good for him. Indeed, he never tires of this. Yet should misfortune befall him, even in the slightest way, he loses hope and sinks into despair. He feels his burden too heavy, thinks that God’s grace has abandoned him. All this comes about because his relationship with God is not strong enough in his heart.

Agar Alloh O'zining fazlidan biror narsa ato etsa, u biror zarar ko'rganidan keyin, unga mana shu ne'mat berilganini unutib, shunchalik xursand bo'ladiki, shukr qilmaydi. Aksincha, bu ne'matga o'zi loyiq ekanini va uni abadiy saqlab qolishi kerakligini o'ylaydi. Hatto Qiyomat kuni kelmasligini o'ylab, uni inkor etadi: "Qiyomat soati hech qachon keladi deb o'ylamayman".

Yet should God grant him something of His grace after he has suffered some harm, he will be so elated that he will forget how this grace was given to him, and he will not give due thanks. On the contrary, he will consider that he has deserved this grace and that he should have it forever. He will even dismiss the Day of Judgement thinking that it will never come: “/ do not think that the Last Hour will ever come?

(50-oyat) U o'z mavqeidan maqtanadi, Alloh huzurida imtiyozga loyiq ekanini o'ylaydi. U bundan ham ko'proq narsaga boradi: Qiyomat kunini inkor etadi va shu tariqa Xudoga kufr keltiradi. Shunga qaramay, u agar Robbisi huzuriga qaytarilsa, Uning oldida mustahkam o'ringa ega bo'lishini o'ylaydi: "Agar meni Robbimning huzuriga qaytarishsa ham, Uning yonida meni eng yaxshi mukofot kutadi". (50-oyat) Bu kam bo'lmagan darajadagi takabburlikdan dalolat beradi. Bu yerda sura bunday takabbur kishilarni munosib ogohlantiradi: "Albatta, biz kofirlarga qilgan ishlarining hisobini to'liq beramiz va ularga albatta og'ir azobdan totdiramiz".

(Verse 50) He will boast of his own position, thinking that he deserves favouritism with God. He will even go further than this, denying the Day of Judgement and, thus, disbelieving in God. Nevertheless, he thinks that should he be returned to God, he will have a secure position with Him: “Even if I were to be taken back to my Lord, the best reward awaits me with Him? (Verse 50) This betrays no small degree of arrogance. Here the surah issues a suitable warning to those who are so arrogant: “ We shall most certainly give the unbelievers a fill account of what they did, and We shall most certainly give them a taste of severe suffering? Weese 50)

Inson doim haddan oshib ketishga moyil. Xudo unga marhamat ko‘rsatsa, u o‘zini ko‘kka ko‘taradi va takabburlik bilan yurадi. Unga zarar yoki kulfat yetsa, u tushkunlikka tushib, yiqilib qoladi. U tavba va duoni uzoq cho‘zib, ko‘p-ko‘p ibodat qiladi. Insonning ichki kechinmalarini qanchalik aniq tasvirlagan bu ta’rif! Bu hayron qoladigan narsa emas; axir, bu insonni yaratgan va uning ongidagi nozik jarayonlarni bilgan Xudoning ta’rifidir. U biladiki, inson to‘g‘ri yo‘lga boshlanmasa, o‘rama va aylanma yo‘llardan yurishda davom etaveradi.

Man is always moving to extremes. If God bestows His grace on him, he blows his own trumpet and behaves with arrogance. When harm or misfortune befalls him, he sinks low and collapses. He will pray insistently, prolonging his prayer. How accurate this description of man’s inner thoughts is! No wonder; it is a description by God who created man and knows the subtle workings of his mind. He knows that man will continue to follow round and circular ways, unless he is guided to the right path.

Endi ular o'zlarining yalang'och haqiqatiga yuzma-yuz kelgach, ulardan shunday savol so'raladi: agar ular inkor etayotgan xabar aslida Allohning o'z kalomi ekani isbotlansa, nima qilar edilar? Haqiqatan ham ular shunday inkor natijasiga o'zlarini duchor qilishga tayyormi-lar? «Ayting: "Bu Allohdan nozil bo'lgan vahiy ekanini o'ylab ko'rdingizmi-yo'qmi? Holbuki, siz uni inkor etyapsiz. Qaysi biri o'zini bunchalik uzoq xatoga botgan odamdan ko'ra adashgan bo'lishi mumkin?"»* (52-oyat) Bu hisobga olinishi kerak bo'lgan ehtimol. Agar bu haqiqat bo'lib chiqsa, ular unga qarshi biron-bir chora ko'rganmilar?

Now that they face their own naked reality, the question is put to them about what they would do if it is proven that the message they deny is actually Gods own message? Are they really prepared to expose themselves to the consequences of such rejection: “Say: ‘Have you ever thought if this be truly a revelation from God and yet you deny it? Who could be more astray than one who places himself so far in the wrong?”* (Verse 52) It is a possibility to be reckoned with. Have they taken any steps to deal with this should it come true?

Ular fikr qilib, mulohaza yuritishga qoldiriladilar. Endi sura ochiq koinotga yuzlanadi va unda joylashtirilgan ba'zi belgilarni, shuningdek, ularning o'z nafslarida bo'lgan ba'zi narsalarni ochib beradi:

They are left to think and consider. The surah now turns to the open universe, revealing some of the signs placed in it, as well as some of what is within their own selves:

Biz ularga o'zimizning oyatlarimizni keng ufqlarda [koinotda] va o'z nafslarida ko'rsatamiz, shunda ularga bu [vahiy] haqiqatan ham haqiqat ekani ayon bo'ladi. Rabbingiz har narsaga guvoh ekani kifoya qilmaydimi? Ular, albatta, Rabbilari bilan uchrashishlari haqida shubhada. Albatta, U har narsani o'z ichiga oladi, (53-54-oyatlar)

We shall show them Our signs in the wide horizons [of the universe] and within themselves, so that it will become clear to them that this [revelation] is indeed the truth. Is it not enough that your Lord is witness to everything? They are certainly in doubt as to whether they will meet their Lord. Most certainly, He encompasses everything, (yerses 53-54)

Bu surada aytilgan so‘nggi eslatma bo‘lib, u chuqur ma’noga ega. Bu Xudoning insoniyatga bergan va’dasi bo‘lib, U koinotdagi va insonning o‘z ichidagi ba’zi sirlarni ularga ko‘rsatadi. Bular Uning belgilaridir. Shunda ular bu din, bu kitob va uning mazmuni haqiqat ekanini anglab yetadilar. Haqiqatan ham shunday, chunki bularning hammasi Xudodandir va Xudonikidan ko‘ra rostgo‘y kim bo‘lishi mumkin? Xudoning va’dasi albatta ro‘yobga chiqdi. Bu va’da berilganidan keyingi o‘n to‘rt asr davomida U koinotda va insonda bo‘lgan ko‘plab belgilarini bizga ma’lum qildi va har kuni bizga yana ko‘proqlarini ko‘rsatmoqda.

This is the final note in the surah, and it is a profound one. It is a promise by God to mankind to put before them some of the secrets in the universe and some of the secrets working within themselves. These are His signs. They will thus be able to realize that this faith, this book and its discourse are the truth. Indeed it is, for it is all from God, and whose word is truer than Gods? And God’s promise has certainly come true. Over the fourteen centuries that followed this promise He has made many of His signs in the universe and within man known to us, and He continues to show us more of these every day.

Biz atrofimizga qarasak, o'shandan beri insonning ko'p narsalarni kashf etganini ko'ramiz. Bizning oldimizda keng ufqlar ochildi, insonga oid bilinmagan ko'p narsalar ham ma'lum bo'ldi. Agar odamlar bularni qanday bilib olganlarini o'ylab ko'rsalar va buning uchun shukr ko'rsatsalar, katta foyda keltirgan bo'lar edilar. Endi ular bilmoqdaki, odamlar koinotning markazi deb tasavvur qilgan yer, aslida quyoshning kichik bir sun'iy yo'ldoshidan boshqa narsa emas, quyosh esa koinotda milliondan-millionlab mavjud bo'lgan kichik bir doiradan boshqa narsa emas. Ular, agar ularning zamonaviy ma'lumotlari to'g'ri bo'lsa, yerning va quyoshning tabiatini, shuningdek, koinotning tabiatini ham bilishadi.

When we look around us we see that man has discovered much since then. Wide horizons have opened before us, as well as much of what was unknown about man. If people would only reflect on how they came to know these and show gratitude for this, they would have ensured great benefit. They now know that the earth, which people used to imagine as the centre of the universe, is no more than a small satellite of the sun, and that the sun is merely a small circle of which the universe contains millions and millions. They also know the nature of their earth and sun, as well as the nature of the universe, if their modern information is true.

Odamlar endi koinot tarkibidagi modda haqida ko'p narsani bilishadi, agar u moddadan tashkil topgan bo'lsa. Ular atomning koinotni tashkil etuvchi asosiy birlik ekanini va atomning nurlanishga aylanishi mumkinligini bilishadi. Shunday qilib, ular butun koinotning turli shakllarda va o'lchamlarda ko'rinadigan turli-tuman nurlanishdan tashkil topganini bilishadi. Biz shuningdek, o'z sayyoramiz haqida ko'p narsa bilib oldik: u doira yoki doiraga yaqin shaklda yumaloq ekanini, o'z o'qi atrofida aylanishini va quyosh atrofida orbita bo'ylab harakatlanishini bilib oldik.

People now know much about the matter of which the universe is made, if it is true that it is made of matter. They know that the atom is the basic unit of which the universe is made, and that the atom can be transformed into radiation. They thus know that the whole universe is made of radiation that takes many different forms, making a great variety of shapes and sizes. We have also come to know much about our planet, learning that it is round in shape, like a circle or close to a circle, and that it rotates on its axis and moves in orbit around the sun.

Biz uning barcha qit'alari, okeanlari va daryolarini o'rgandik va uning yer yuzi ostida nimalar borligini, ilgari bizga noma'lum bo'lgan narsalarni kashf etdik.

We have learnt about all its continents, oceans and rivers, and discovered what was previously unknown to us of what is below its surface.

Bundan tashqari, endi uning ichiga va atmosferasiga joylashtirilgan ko'plab ne'matlar haqida ko'p narsalarni bilamiz.

Moreover, we now know much of the provisions placed inside it and in its atmosphere.

Inson o'z sayyorasini buyuk koinot bilan bog'lab turuvchi, hamda butun koinot ichida uning ishlarini boshqarib turuvchi qonunlar haqida ham ko'p narsani bilib oldi. Ba'zi kishilar bu qonunlarni bilishdan ularni yaratgan Zot haqida bilishga o'tdilar.

Man has also learnt much about the laws that link his planet with the great universe and which operate within the universe as a whole conducting its affairs. Some people have gone further, moving from knowledge of these laws to knowledge of the One who created them.

Boshqalar esa, ma'lum bo'lgan narsalarga qarab turib, oldinga siljimay, bir joyda qolib ketdilar. Ilmiy taraqqiyot avvaliga insoniyatni adashtirgan bo'lsa-da, endi u ilmiy taraqqiyot orqali qaytishni boshladi va Xudo mutlaq haqiqat ekanini anglab yetmoqda.

Others have remained stationary, looking at what has become known without moving forward. Although scientific advancement led mankind first to go astray, it has begun now to return, through scientific advancement, realizing that God is the truth absolute.

Insonga oid yangi bilimlar koinot haqidagi bilimlardan kam darajada ajoyib emas. Biz inson tanasi haqida ko'p narsalarni bilib oldik: uning xususiyatlari, tarkibi, fiziologiyasi, unga kerak bo'lgan oziq va u oziqdan nimani hosil qilishi, uni zararlaydigan kasalliklar, tananing qanday ishlashi hamda uning turli a'zolarining vazifalari. Bu kashfiyotlar bizning oldimizda faqat Allohning qudratidan bo'lishi mumkin bo'lgan haqiqiy mo''jizalarni namoyon etadi. Biz insonning ruhi haqida ham ozmi-ko'pmi bilib oldik. Bizning yangi bilimlarimiz inson tanasi haqida bilganlarimiz bilan solishtirib bo'lmaydi, chunki bizning tadqiqotlarimiz va izlanishlarimiz inson hayotidagi ruhiy va ma'naviy jihatlarga emas, balki jismoniy jihatlarga ancha ko'proq qaratilgan. Shunga qaramay, biz hozirgacha bilib olganlarimiz bu sohada ham ulkan kashfiyotlardan darak beradi.7

New knowledge about man is in no way less spectacular than that about the universe. We have learnt much about the human body: its characteristics, make-up, physiology, the food it needs and what it makes of it, the illnesses affecting it, how the body works and the functions of its different organs. These discoveries put before us real miracles that can only be the work of God. We have also learnt something about the human soul. Our new knowledge does not compare with what we learnt about the human body, because our study and research have concentrated far more on the physical rather than the mental and spiritual in man’s life. Yet what we have learnt so far heralds great discoveries in this field as well.7

Shunga qaramay, inson yo‘lning oxiriga hali yetgani yo‘q. Xudoning va’dasi haqiqiy va amalda qolmoqda: "Biz ularga O‘zimizning oyatlarimizni keng ufqlarda [koinotda] va o‘zlarining ichlarida ko‘rsatamiz, shunda ular uchun bu [vahiy] haqiqatan ham haqqa ekani ayon bo‘ladi." (53-oyat) Bu va’daning so‘nggi qismining ro‘yobga chiqishining dastlabki alomatlari yigirmanchi asrning ilk yillaridan boshlab sezila boshlagan. Dunyoning turli burchaklaridan odamlar imon saflariga qo‘shilish uchun kelmoqda. Ko‘pchilik moddiy fan orqali kelmoqda. Yana ko‘plab odamlar uzoq yurtlardan kelmoqda, o‘tmishda yer yuzini deyarli cho‘ktirib yuborgan ulkan dahriylik to‘lqiniga qaramay. Bu dahriylik to‘lqini hozir chekinmoqda, garchi ko‘rinishidan hali ham ko‘tarilayotgandek tuyulsa-da. Ushbu yigirmanchi asr tugashiga borib, Xudoning irodasi bilan, u deyarli yo‘qolib ketishi mumkin. Chunki Xudoning va’dasi albatta amalga oshadi: "Rabbingiz har bir narsaga guvoh ekani kifoya qilmaydimi?" (53-oyat) Bu va’dani bergan Uning Zotidir, haqiqatni biluvchi va unga guvoh bo‘luvchi ham Uning Zotidir.

Yet man has not reached the end of the road. God’s promise remains true and valid: “ We shall show them Our signs in the wide horizons [of the universe] and within themselves, so that it will become clear to them that this [revelation] is indeed the truth." (Verse 53) Early signs of the fulfilment of the last part of this promise have come to be noticed since the early years of the twentieth century. People are flocking from different parts of the world to join the camp of faith. Many are coming forward through material science. Numerous others are coming from far away, despite the great tide of atheism that almost drowned the earth in the past. This tide of atheism is now on the retreat, although to all appearances it seems still to be rising. By the close of this twentieth century it may almost have disappeared, by God’s will.8 For, God’s promise will certainly come true: “A it not enough that your Lord is witness to everything?' (Verse 53) It is He who has made this promise, and it is He who knows the truth and is witness to it.

"Albatta, ular Robbilariga uchrashishga shubha ichidadirlar" (54-oyat). Odamlar qilayotgan ishlarini davom ettirishlari aynan Robbilariga uchrashishlari haqidagi shubhalari tufaylidir. Holbuki va'da haqdir, shubhasiz. "Albatta, U har narsani o'z ichiga oluvchidir." (54-oyat)

“They are certainly in doubt as to whether they will meet their Lord" (Verse 54) It is because of their doubt that they will meet their Lord that people continue to perpetrate what they do. Yet the promise is true, no doubt. “Most certainly, He encompasses everything." (Verse 54)

Ular Unga yetishdan qanday qutula oladi, Uning O'zi esa hammasini qamrab olgan bo'lsa?

How can they escape meeting Him when He encompasses all?

Fussilat — Aniq bayon etilgan (Xudodan hech narsa yashirin emas) 37–54

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