Ushbu sura qismi oldingi qism bilan chambarchas bog‘liq. Aslida, u o‘sha bo‘limdagi so‘nggi fikrning davomidir. Unda Payg‘ambarga rad etilish va jismoniy zarar ko‘rish shaklidagi qiyinchiliklarga duch kelganda sabr qilish buyuriladi. Shuningdek, kofirlar boshqalarni haqiqatni qabul qilishdan to‘sish uchun barcha vositalardan foydalanib, hatto yolg‘onga maqtanganlarida ham sabr qilish buyuriladi. Ushbu buyruqni bergach, sura Xudoning oyatlarini hech qanday asossiz bahslashishning haqiqiy sababini tushuntiradi. Qisqacha aytganda, odamlarni haqiqatni tan olishdan to‘sadigan narsa faqat kibr va manmanlikdir. Ular esa o‘zlari intilgan darajaga hatto erisha olmaydilar.

This part of the surah is closely linked to the previous one. It is, in fact, a continuation of the last point in that passage. It further directs the Prophet to remain patient as he faced adversity in the shape of rejection and physical harm. It also directs him to remain patient when the unbelievers used every means to prevent others from accepting the truth and even boasted about falsehood. Having made this directive, the surah explains the real reason for disputing God’s revelations without any sound basis. In short, it is nothing but arrogance and conceit that prevent people from acknowledging the truth. Yet they cannot even attain the status to which, in their arrogance, they aspire.

Shunday qilib, bu sura Xudo tomonidan yaratilgan koinotning buyukligini va osmonlar hamda yer bilan solishtirganda butun insoniyatning nechog'liq ojizligini ta'kidlaydi. Ushbu qismda sura koinotdagi ba'zi belgilarni yoritadi va Xudo o'z marhamati bilan ularni insonga qanday bo'ysundirganini ko'rsatadi, holbuki inson ularga nisbatan ancha kichik va zaifdir. Sura, shuningdek, insonning o'zidagi Xudo marhamatining jihatlariga ham ishora qiladi. Umuman olganda, bu jihatlar Yaratuvchining yagonaligini tasdiqlaydi.

The surah, therefore, emphasizes the greatness of the universe created by God, and the smallness of all mankind, compared to the heavens and the earth. In this part, the surah highlights some of the universal signs and how God, by His grace, has made them subservient to man even though man is much smaller and weaker than them. The surah also refers to aspects of God’s grace within man himself. In all, these aspects confirm the oneness of the Creator.

Keyin Payg'ambarga (ﷺ) Allohning yagonaligini e'lon qilish va Allohdan tashqari sig'inilgan narsalardan yuz o'girish buyurilmoqda. Bu qism Qiyomat kuni tasvirining kuchli sahnasini ham qo'shadi: u kunda mushriklar Alloh bilan shariklar qo'shgani uchun tanbeh eshitadilar. Ushbu qismning xulosasi oldingi qismdagi bilan bir xil: Payg'ambarga (ﷺ) qiyinchiliklar oldida sabr qilish buyuriladi, Alloh uni hayot bilan saqlaydimi, va'da qilgan narsalarining bir qismi ro'yobga chiqishini ko'radimi, yoki undan oldin o'ziga olib ketadimi. Bu Alloh tomonidan belgilanadigan ishdir. Barcha narsa oxir-oqibat Unga qaytadi.

Albatta, Allohning oyatlarini inkor etish bilan bahslashadiganlarga, ularda hech qanday dalil bo'lmasa ham, dillarida faqat o'zlari erisha olmaydigan buyuklikka intilishdan boshqa narsa yo'q. Shunday ekan, Allohdan panoh so'rang, chunki U hammasini eshituvchi va hammasini ko'ruvchidir. Osmonlar va yerni yaratish, albatta, insonni yaratishdan ulug'roqdir; lekin ko'pchilik odamlar buni tushunmaydilar. Ko'r va ko'ruvchi teng emas; iymon keltirib, yaxshi amallar qilganlar bilan yomonlik qilganlar ham teng deb hisoblanmaydi. Qanchalik kam o'ylaysiz! Qiyomat soati, albatta, keladi: bunda hech qanday shubha yo'q. Lekin ko'pchilik odamlar iymon keltirmaydilar. Rabbingiz aytadi: "Menga duo qiling, Men ijobat qilaman. Menga ibodat qilishdan kibrlanganlar esa xor bo'lgan holda jahannamga kiradilar" (56-60-oyatlar).

Asfor those who dispute God's revelations, with no authority granted to them, there is nothing in their hearts but a quest for a greatness they will never attain. Seek, then, refuge with God, for He is the One who hears all and sees all. The creation ofthe heavens and the earth is indeed greater than the creation ofman; yet most people do not understand. The blind and the seeing are not equal; nor can those who believe and do good works and those who do evil be deemed equal. How seldom you reflect. The Last Hour is sure to come: ofthis there is no doubt. Yet most people will not believe. Your Lord says: Gall on Me, and I shall answer you. Those who are too proud to worship Me shall enter hell humiliated' (Verses 56-60)

Inson ko'pincha o'zining ojiz, zaif bir mavjudot ekanini unutadi, va uning qanday kuchi bo'lmasin, bu kuch o'zidan emas, balki barcha kuch va qudratning manbai bo'lgan Xudo bilan bo'lgan aloqasidan keladi. U shu aloqani uzib, shishib, o'zini katta tutishni boshlashi mumkin. Shunday qilib, uning ichida kibr o'rnashib oladi. O'zining kibri tufayli halok bo'lgan Shayton esa, kibrni oshirish orqali insonni halokatga yetaklash mumkinligini bilgani uchun, insonga shu kibrni kuchaytirish yo'lida ish ko'radi.

Man often forgets the fact that he is a small, weak creature and that whatever strength he may have does not emanate from within himself, but from his bond with God, the source of all strength and power. He may sever this bond and begin to swell and take on airs. Arrogance, thus, begins to establish itself within him. Satan, who doomed himself as a result of his arrogance, works on man to increase his arrogance knowing that through it he can bring man to ruin.

Kofir aniq bo‘lsa ham, Xudoning vahiylariga qarshi bahslashadi va inson tabiatiga o‘ziga yoqadigan turdagi dalillar bilan murojaat qiladi.

The unbeliever disputes God’s revelations even when they are clear, addressing human nature with the sort of argument that appeals to it.

Sura endi Xudoning ne'matlarining ba'zi jihatlari haqida so'z yuritadiki, ular Uning buyukligiga guvohlik beradi, ammo kofirlar bunday ne'matlar uchun Unga shukr aytmaydilar. Aksincha, ular o'zlarini shunchalik mag'rur tutadilarki, ibodatlarini Unga qaratishdan kibrlanadilar:

The surah now speaks about certain aspects of God’s blessings which testify to His greatness, yet the unbelievers do not offer thanks to Him for such blessings. On the contrary, they are too proud to address their worship to Him:

Alloh sizlar uchun dam olish uchun tunni, ko‘rishingiz uchun esa kunduzni yaratgan zotdir. Alloh insonlarga nihoyatda saxiydir, lekin ko‘pchilik shukr qilmaydi. Mana shu Alloh – sizlarning Rabbingiz, mavjud bo‘lgan barcha narsalarning Yaratuvchisidir: Undan boshqa iloh yo‘q. Qanday qilib adashib ketayapsizlar?! Shunday, Alloh oyatlarini bilib turib inkor etganlar qattiq adashgan kimsalardir. Alloh sizlar uchun yerni qarorgoh, osmonni esa shiftsifat qilib qo‘ygan zotdir. U sizlarga chiroyli shakl berdi va sizlarni pokiza narsalar bilan rizqlantirdi. Mana shu Alloh – sizlarning Rabbingiz. Olamlarning Rabbi bo‘lgan Allohning poki ulug‘dir. U Tirik zotdir.

It is God who has made for you the night in which to rest, and the day to make you see. God is limitless in His bounty to man, but most people do not give thanks. Such is God, your Lord, the Creator ofall that exists: there is no deity other than Him. How deluded can you be? Such it is: far deluded are those who knowingly deny God's revelations. It is God who has made the earth a resting place for you and the sky a canopy. He has moulded you into a comely shape and provided you with wholesome things. Such is God, your Lord. So glory be to God, the Lord ofall the worlds. He is the Ever-Living.

Undan boshqa ilоh yo'q. Shunday ekan, dinni Unga xolis qilgan holda, Unga iltijo qiling. Olamlarning Parvardigori bo'lgan Allohga hamd bo'lsin.

There is no deity other than Him. So call on Him, sincere in your faith in Him. All praise is due to God, the Lord ofall the worlds.

(Oyatlar 61-65)

(Verses 61-65)

Kecha va kunduz — ikkisi ham koinotdagi umumiy hodisalardir, yer va osmonlar esa koinotdagi mavjudotlardir. Bularning barchasi Xudoning insonni yaratishi bilan birga zikr etiladi: inson go‘zal shaklda yaratilgan va unga pok rizq ato etilgan. Bularning hammasi Xudoning yagonaligi va Unga bo‘lgan imonimizning xolisligi kontekstida keltirilgan. Bu shuni ko‘rsatadiki, ushbu barcha hodisalar, mavjudotlar va tushunchalar o‘zaro bog‘liqdir. Ularni keng muhitida, o‘zaro aloqalarini e’tiborga olgan holda o‘rganish lozim.

The night and day are two universal phenomena, while the earth and the heavens are creatures in the universe. They are all mentioned alongside Gods creation of man, who has been given a comely shape, been provided with wholesome sustenance. All these are mentioned within the context of God’s oneness and being sincere in our faith in Him. This indicates that all these phenomena, creatures and concepts are interlinked. They should be looked at within their broad environment, noting their mutual interrelations.

Payg'ambarga aniq ko'rsatma berilgan: u o'z qavmiga Allohdan boshqa narsalarga, ya'ni ular Unga shirk keltirib ibodat qilayotgan narsalarga sig'inishdan qaytarilganligini e'lon qilishi buyurilgan.

The Prophet is given clear instructions to declare to his people that he has been forbidden to worship what they invoke other than God.

U ham butun olamlarning Rabbisiga bo‘ysunishga buyurilgan:

He has also been commanded to submit himself to the Lord of all the worlds:

Ayting: Menga Rabbimdan haqiqatning barcha dalillari kelganidan so'ng, sizlar Alloh o'rniga chaqiradiganlaringizga ibodat qilishdan man etildim. Meni olamlarning Rabbiga bo'ysunishga buyurildi. (66-oyat) Note: the rules say to write "God" rather than "Allah", so the Uzbek for God should be used instead. Corrected translation: Ayting: Menga Rabbimdan haqiqatning barcha dalillari kelganidan so'ng, sizlar Xudo o'rniga chaqiradiganlaringizga ibodat qilishdan man etildim. Meni olamlarning Rabbiga bo'ysunishga buyurildi. (66-oyat)

Say: Since all evidence ofthe truth has come to me from my Lord, I am forbidden to worship those whom you invoke instead of God. I am commanded to submit to the Lord ofall the worlds. (Verse 66)

U gʻ Alloh oyatlariga yuz oʻgirgan va Uning neʼmatlarini inkor etganlarga u shunday deb eʼlon qilsin: unga Alloh oʻrniga ularning ibodat qilayotgan zotlariga sigʻinishdan qaytarilgani buyurilgan. U ularga, bu qaytarish boʻyicha ish tutganini, chunki Rabbimdan menga haqiqatning barcha dalillari kelgan, deb aytsin. Unda dalil bor va u unga ishonadi. Shu sababli u haqiqat soʻzini eʼlon qilishi toʻgʻri. Gʻayrisiga, ya’ni Alloh tabarak va taolodan boshqasiga ibodat qilishning man etilishi salbiy amalni bildiradi, Alloh taologa boʻysunish esa ijobiy amaldir. Imon ana shu ikki qarama-qarshi tomondan toʻliqlikka erishadi.

He is to declare to those who turn away from Gods revelations and deny His blessings that he has been ordered not to worship the ones they invoke instead of God. He is to tell them that he has acted on this prohibition 'since all evidence of the truth has come to me from my Lord.' He has the evidence, and he believes in it. It is right that he should then declare the word of truth. The prohibition to worship anyone other than God denotes a negative action, while submission to God Almighty is a positive one. It is from these two opposite parts that faith is brought to its fullness.

Koinotning keng kengliklarida Tangrining ayrim belgilarini ta'kidlab o'tgach, sura endi insonning o'zidan olingan bir belgiga e'tibor qaratadi. Bu insон hayotining mo''jizasi va uning ajoyib bosqichlaridir. Bu yerda Tangri tomonidan berilgan hayotning haqiqiy mohiyatini bayon etishga kirishishdan oldin, kirish sifatida keltirilgan.

Insoniyat hayotining paydo bo‘lishi, hayot va o‘lim davri, ibtido va takror hayot haqiqati fonida Xudoning vahiylari haqiqatini yoki Uning belgilari mohiyatini bahslashish g‘alati tuyuladi.

Against the backdrop of the emergence of human life, the cycle of life and death, the truth of initiation and origination, disputing the truth of God’s revelations or the import of His signs sounds singular.

Xuddi shunday, Allohning elchilarini inkor etish ham g'alati ish. Shu sababli, Qiyamat kunidan olingan bir manzara shaklida qattiq ogohlantirish berilmoqda: Note: the rules say to write "God" as the Uzbek word for God, never "Allah". Corrected version: Xuddi shunday, Xudoning elchilarini inkor etish ham g'alati ish. Shu sababli, Qiyomat kunidan olingan bir manzara shaklida qattiq ogohlantirish berilmoqda:

Equally odd is any denial of God’s messengers. Hence, a fearful warning is given in the form of a scene from the Day of Resurrection:

Ko'rmadingizmi, Allohning oyatlari haqida bahslashayotganlar qanday qilib haqiqatdan yuz o'girtirilmoqda? Kitobni va Biz O'z elchilarimiz orqali yuborgan xabarlarni inkor etganlar. Ular, bo'yinlarida zanjirlar va kishanlar bilan qaynoq suvga sudralganda, so'ng do'zaxning olovida yondirilganda, qachon bilib olishadi. Ulardan so'raladi: "Allohga sherik qilib, ilohiylik nisbat bergan zotlaringiz endi qayerda?" Ular javob beradilar: "Ular bizdan yuz o'girdilar, yoki aniqrog'i, biz avval ibodat qilgan narsalarimiz hech narsa emas edi." Shunday qilib, Alloh kofirlarni adashtiradi. "Buning sababi, yer yuzida siz haqiqat bo'lmagan narsalardan zavqlanardingiz va takabburlik qilardingiz. Endi do'zax darvozalaridan kiringlar, u yerda abadiy qolasizlar. Takabburlarning manzili naqadar yomon!" (69-76-oyatlar)

Do you not see how those who dispute God's revelations are turned away from the truth? Those who reject the Book and the messages We sent through Our messengers. They will certainly come to know when, with chains and shackles round their necks, they will be dragged into scalding water, and then burnt in the fire ofhell. Then they will be asked: ‘Where now are those to whom you ascribed divinity side by side with God?' They will answer: ‘They have forsaken us, or rather, what we used to invoke were nothing. ’ Thus does God let the unbelievers go astray. ‘This is because on earth you took delight in things that are untrue and you were insolent. Enter now the gates of hell, where you shall abide. Evil indeed is the abode ofthe arrogant.' (Verses 69-76)

Ushbu oyatlar, avvalo, Xudoning vahiylarini rad etuvchilarga, Uning koinotda joylashtirgan buyuk belgilarini ko‘rganlarida, hayratlanadi. Bu esa ularni kutayotgan oxirat taqdirini bayon etishga muqaddima bo‘lib xizmat qiladi. “Xudoning oyatlarini inkor etuvchilar haqiqatdan qanday qilib burib yuborilayotganini ko‘rmayapsizmi? Ular Kitobni va Biz elchilarimiz orqali yuborgan xabarlarni rad etdilar.” (69–70-oyatlar) Ular bitta kitobni va bitta elchini rad etdilar, aslida esa Xudoning barcha elchilari aytgan narsalarni rad etmoqdalar. Ularning dini ham xuddi shunday — eng mukammal shaklda oxirgi xabarda namoyon bo‘lgan o‘sha din. Demak, ular aslida har bir xabarni inkor etdilar va har bir elchini rad etdilar. Tarix davomida, hozirgi zamonni ham qo‘shgan holda, Ilohiy dinga qarshi chiqqan har bir kishi, o‘ziga bevosita murojaat qilgan elchi ilgari surgan haqiqatga qarshi chiqqanida, aynan shu ishni qilgan.