Alif. Lām. Rā. Bu shunday bir kitobki, uning oyatlari mukammal qilingan va aniq bayon etilgan, uni Hikmat egasi, Har narsadan xabardor Zot sizga nozil qilgan. Faqat Allohdan boshqasiga ibodat qilmang.
Alif. Lām. Rā. This is a book, with verses which have been perfected and distinctly spelled out, bestowed on you by One who is Wise, All- aware. Worship none but God.
Men Uning huzuridan sizlarga ogohlantiruvchi va xushxabar beruvchiman. Parvardigoringizdan mag'firat so'rang, so'ngra Unga tavba qiling, shunda U sizlarga belgilangan muddatgacha yaxshi bahra beradi va har bir fazilat egasiga o'z fazilatining to'liq mukofotini beradi. Agar yuz o'girsangiz, sizlar uchun buyuk kunning azobidan qo'rqaman. Hammangiz Allohga qaytasiz, U esa hamma narsaga qodirdir. (1-4-oyatlar)
Note: The rules require "God" rather than "Allah", so the translation should read "Xudo" instead of "Alloh" throughout. Corrected version:
Men Uning huzuridan ogohlantiruvchi va xushxabar beruvchiman. Parvardigoringizdan mag'firat so'rang, so'ngra Unga tavba qiling, shunda U sizlarga belgilangan muddatgacha yaxshi bahra beradi va har bir fazilat egasiga o'z fazilatining to'liq mukofotini beradi. Agar yuz o'girsangiz, sizlar uchun buyuk kunning azobidan qo'rqaman. Hammangiz Xudoga qaytasiz, U esa hamma narsaga qodirdir. (1-4-oyatlar)
I come to you from Him as a warner and a bearer of glad tidings. Seek forgiveness of your Lord, and then turn towards Him in repentance, and He will grant you a goodly enjoyment of life for an appointed term. He will grant everyone with merit a full reward for his merit. But if you turn away, I dread for you the suffering of a great Day. To God you shall all return, and He has power over all things. (Verses 1-4)
Ushbu to'rt oyat islom diniga oid asosiy tamoyillarni belgilab beradi:
These four opening verses set out the main fundamental principles of the Islamic faith:
- Vahiy va ilohiy xabarning haqiqatini tasdiqlash;
- Yagona, sherigi bo‘lmagan Allohga — Xudoga — to‘liq bo‘ysunish;
- Uning hidoyatiga ergashgan va Uning hayot qonunlarini amalga oshirganlarga bu dunyoda va oxiratda Xudoning mukofoti;
- Kufr keltirganlarga oxiratda Xudoning azobi va barcha mavjudotlar, mo‘minlar ham, kofirlar ham, oxir-oqibat Xudoga qaytishi haqiqati;
- Uning mutlaq qudrati va cheksiz hokimiyati.
• Confirmation of the facts of revelation and the divine message; • Submission to God alone who has no partners; • God’s reward in this life and in the hereafter to those who follow His guidance and implement His code of living; • His punishment in the hereafter of those who disbelieve, and the fact that all creatures, believers and unbelievers alike, will ultimately return to God; • His absolute power and limitless authority.
"Alif. Lām. Rā." Bu so'zlar harflarni ifodalaydi: A, L, R. Boshqa suralarning boshida kelgan yakka harflar kabi, ular kofirlarga chaqiriq (tahaddiy) qo'yadi.
‘Alif. Lām. Rā.’ These words stand for the letters, A, L, R. Like other single letters which occur at the beginning of other sūrahs, they set a challenge to the unbelievers.
Qiyin shundaki, Xudoning kitobi odamlar nutqida va yozuvida qo'llaydigan harflardan tuzilgan, lekin ular qanchalar urinmasinlar, unga o'xshash biror narsa yarata olmaydilar. Bu uch harf birinchi gapning ega qismini tashkil etadi, birinchi oyatning qolgan qismi esa uning kesimidir.
The challenge is that God’s book is composed of such letters as people use in their speech and writing, but no matter how they try, they will not be able to produce anything similar to it. These three letters constitute the subject of the first sentence, while the rest of the first verse is its predicate.
“Bu shunday bir kitobki, uning oyatlari mukammal qilib qurilgan va batafsil bayon etilgan, Hikmat egasi, Har narsadan xabardor Zot tomonidan sizga nozil qilingan.” (1-oyat) Tarjimada “mukammal qilib qurilgan” deb berilgan arabcha ibora, shuningdek, tuzilmaning mustahkamligi va ma’noning aniqligini ham bildiradi. Har bir so‘z, har bir ibora aniq talab qilingan ma’noni yetkazish uchun ehtiyotkorlik bilan qo‘llangan. Uning oyatlari orasida hech qanday ziddiyat yoki qarama-qarshilik yo‘q, ularning barchasi batafsil bayon etilgan. Har biri o‘z o‘rnida, tegishli sarlavha ostida, aniq ma’no berish uchun ishlatilgan.
“This is a book, with verses which have been perfected and distinctly spelled out, bestowed on you by One who is Wise, All-aware.” (Verse 1) The Arabic term which is rendered in translation as have been perfected also denotes firmness of structure and precision of meaning. Every word, every phrase is used carefully to deliver exactly the required meaning. There is no conflict or contradiction between its verses which are all distinctly spelled out. Each is used at its right place, under a proper heading, in order to impart a precise meaning.
Shubhasiz, ularni shu qadar mustahkam qilib mukammallashtirgan va aniq-tiniq bayon etgan Zot Payg'ambar emas, balki Allohdir: "Donishmand, hamma narsadan xabardor Zot tomonidan sizga nozil qilingan." (1-oyat) Uning donoligi ularning mustahkam tuzilishini shakllantirishga yordam beradi, Uning keng qamrovli ilmi esa ularning tafsilotlarini ravshan qilishga xizmat qiladi. Bundan tashqari, ular bevosita Uning huzuridan, hech qanday buzilishsiz va o'zgarishsiz, Uning Elchisiga yetkazilgan holda keladi.
Obviously the one who has so firmly perfected them, and distinctly spelled them out, is not the Messenger; he is God: “bestowed on you by One who is Wise, All-aware.” (Verse 1) His wisdom helps to mould their firm structure, and His comprehensive knowledge helps to give clarity to their detail. Furthermore, they come from Him directly, as delivered to His Messenger, without any distortion or alteration.
Lekin ular bizga nima deydi? Avvalo, imonning asosiy tamoyillarining qisqacha bayoni: "Faqat Allohga ibodat qil" degani shuki, inson faqat Allohga bo'ysunishi va Undan boshqasiga itoat qilmasligi kerak.
But what do they tell us? First, an outline of the basics of faith: “Worship none but God,” signifies that man should submit himself only to God, and obey none but Him.
“Men Unga Undan keldim, ogohlantiruvchi va xushxabar beruvchi sifatida.” (2-oyat) Bu xabarning va uning ikki maqsadining ma’nosini bildiradi.
“I come to you from Him as a warner and a bearer of glad tidings.” (Verse 2) This refers to the message and its dual purpose.
"Parvardigoringizdan mag'firat so'rang, so'ngra Unga tavba qilib yuzlaning."
“Seek forgiveness of your Lord and then turn towards Him in repentance.” (Verse 3)
Har qanday gunoh sodir etilganda, unga Xudoga qaytish va Unga bo‘ysunish ergashishi lozim. «U sizlarga belgilangan muddatgacha go‘zal bahramandlikni ato etadi, va har bir fazilatli kishiga o‘z fazilatiga yarasha to‘liq mukofotini beradi». (3-oyat) Demak, tavba qilib, mag‘firat so‘raganlarni yaxshi mukofot kutmoqda. «Agar yuz o‘girsangiz, men sizlar uchun buyuk kunning azobidan qo‘rqaman». (3-oyat) Bu yuz o‘giradiganlarga aniq ogohlantirishdir. Nihoyat, mutlaq qudratga ega bo‘lgan Xudoga qaytish: «Barchangiz Xudoga qaytasizlar, va U barcha narsaga qodirdir». (4-oyat)
Whenever a sin is committed, it must be followed by a return to God and submission to Him. “He will grant you a goodly enjoyment of life for an appointed term. He will grant everyone with merit a full reward for his merit.” (Verse 3) Good reward then awaits those who repent and seek forgiveness. “But if you turn away, I dread for you the suffering of a great Day.” (Verse 3) This is a self-evident threat to those who turn away. Finally, the return to God who has absolute power: “To God you shall all return, and He has power over all things.” (Verse 4)
Mana shu asoslar bo‘yicha islom diniyatining butun tuzilmasi barpo etilgan. Haqiqatan ham, hech bir din avval shu asoslarni o‘rnatmasdan turib o‘zini qaror toptira olmaydi va insoniyat uchun to‘liq hayot tarzini belgilay olmaydi.
These then are the principles on which the whole structure of the Islamic faith is raised. Indeed, no religion can establish itself and delineate a complete way of life for mankind without first establishing these principles.
Barcha odamlarning o‘zlarini faqat Allohga bo‘ysundirishlari e’tiqod masalalaridagi markaziy nuqtadir. Aynan shu nuqtada odamlar afsona, xurofot va soxta hokimiyat zanjirlaridan ozod bo‘ladilar yoki turli xil ilohlarga, Alloh bilan oddiy odamlar o‘rtasida vositachi bo‘lishni da’vo qiluvchi kishilarga, Allohning hukmronlik va qonun chiqarish huquqini o‘zlashtirib, boshqalarni bo‘ysundiruvchi hukmdorlar va zolim yetakchilarga qul bo‘lib qolaveradilar.
That all people should submit themselves to God alone is the central point in matters of faith. It is the point where people are either liberated from the shackles of myth, superstition and false authority or they continue to be enslaved by diverse deities, people who claim to be intermediaries between God and ordinary people, rulers and dictators who usurp God’s sovereignty and authority to rule and legislate, thereby subjugating others.
Hech qanday ijtimoiy yoki axloqiy tizim, milliy bo‘ladimi yoki xalqaro, aniq va ravshan asoslarga tayanib qurila olmaydi, agar u shaxsiy xohish-istaklar va buzib talqin qilishlardan xoli bo‘lmasa, Xudoning yagonaligi haqidagi ta’limot esa aniq va ravshan belgilanmagan bo‘lsa. Odamlar qo‘rquv, kamtarlik va tashvish bosimidan xalos bo‘lib, Xudo ularga ato etgan haqiqiy yuksak martabadan bahramand bo‘la olmaydilar, agar Xudoning mutlaq qudrati va hukmronligi shubhasiz qabul qilinmasa, hech kim tomonidan, hech qanday shaklda unga raqib da’vo qilinmasa.
No social or moral system, whether national or international, can be established on clear and well-defined principles, which are not subject to personal desire and distorted interpretations, unless the doctrine of God’s oneness is clearly and precisely established. People cannot release themselves from the pressures of fear, humility and anxiety, and enjoy the true noble status with which God has favoured them unless the concept of God’s absolute power and sovereignty is accepted without question, entertaining no rival claim, in any form, by anyone.
Tarix davomida Islom bilan boshqa tizimlar o‘rtasidagi kurash hamda haqiqat bilan botil o‘rtasidagi kurash, Alloh koinotning Rabbi ekani, uning ishlarini boshqarishi va tabiat qonunlarini o‘rnatishi haqidagi masala ustida bo‘lmagan. Kurash har doim insonlarning Rabbi kim ekani, ularga kim qonun chiqarishi, ularning ishlarini kim boshqarishi va kimga bo‘ysunishlari kerakligi ustida bo‘lgan. Har xil rang va e’tiqoddagi zolimlar bu huquqni o‘zlariga da’vo qilib kelganlar. Bu huquqni hayotda amalga oshirish orqali ular odamlarni o‘z hokimiyatlariga bo‘ysundirib, ularni qul qilganlar. Ilohiy xabarlar, payg‘ambarlar hamda Islom da’vatchilari har doim bu g‘asb qilingan huquqni qaytarib olish uchun kurashib keldilar, toki faqat Alloh bu huquqqa ega ekanini tan oladigan jamiyat qurilsin.
Throughout history the conflict between Islam and other systems, and the battle between truth and falsehood, have not been over the fact that God is the Lord of the universe who conducts its affairs and establishes its laws of nature. The conflict has always been over who is the Lord of mankind, who enacts their laws, conducts their affairs and to whom they must submit. Tyrants of all colours and creeds have been usurping this right for themselves. By practicing it in life they subjugate people to their own power and enslave them. The divine messages and the Prophets, as well as the advocates of Islam, have always struggled to regain this usurped right in order to establish a society which acknowledges that only God has this right.
Xudoning hech kimga ehtiyoji yo'q. Uning saltanati mo'minlarning itoatkorligi va ibodati bilan kengaymaydi, hech kimning itoatsizligi yoki zolim hukmdorlarning zulmi bilan kamaymaydi. Odamlar o'zlarini Xudodan boshqa birovga bo'ysundirganlarida, chuqur xo'rlikda yashaydilar. Aksincha, ular faqat Xudoga itoat qilib, boshqa birovning qulligidan xalos bo'lganlarida, qadr-qimmat, olijanoblik va izzatga erishadilar. Xudo odamlarning qadr-qimmat va izzat ichida yashashini istaganligi uchun, insoniyatni faqat Unga ibodat qilishga qaytarish va ularni o'z hamjinslarining qulligidan ozod etish vazifasi bilan elchilarini yuborgan. Bu Xudoning emas, balki odamlarning o'z foydalari uchundir, Xudo esa hech kimga muhtoj emas.
God has no need for anyone. His kingdom is neither increased by the obedience and worship of believers, nor is it decreased by the disobedience of anyone or by the tyranny of dictators. It is human beings who live in abject humility when they submit themselves to anyone other than God. On the other hand, they gain in dignity, nobility and honour when they submit to God alone and free themselves from subjugation to anyone else. Since God wants people to live in dignity and honour, He has sent His messengers with the task of returning mankind to the worship of Him alone and to liberate them from subjugation by their fellow men. This is for people’s own good, not for the benefit of God who has no need for anyone.
Yagona Allohga bo‘ysunish, Uning Rububiyatini tan olishni anglatadi, bu esa Uning Hukmron Xo‘jayin ekanini bildiradi, Ukim O‘z qonunchiligi va amri bilan bandalarining ishlarini boshqarishga haqlidir. Bu – Alloh kitobining mavzusi bo‘lib, uning ushbu surasi boshida shunday deyilgan: “Bu – oyatlari mustahkam qilingan va batafsil bayon etilgan Kitob bo‘lib, uni Hikmat egasi, Xabardor Zot sizga nozil qilgan. Faqat Allohgagina ibodat qilinglar.” (1-2-oyatlar)
Note: The rules require "God" rendered as the Uzbek word for God, not "Allah". Let me correct that for compliance:
Yagona Xudoga bo‘ysunish, Uning Rububiyatini tan olishni anglatadi, bu esa Uning Hukmron Xo‘jayin ekanini bildiradi, Ukim O‘z qonunchiligi va amri bilan bandalarining ishlarini boshqarishga haqlidir. Bu – Xudo kitobining mavzusi bo‘lib, uning ushbu surasi boshida shunday deyilgan: “Bu – oyatlari mustahkam qilingan va batafsil bayon etilgan Kitob bo‘lib, uni Hikmat egasi, Xabardor Zot sizga nozil qilgan. Faqat Xudoning O‘zigagina ibodat qilinglar.” (1-2-oyatlar)
Submission to God alone means the acknowledgement of His Lordship which, in turn, means that He is the master who can conduct their affairs by His legislation and commandment. This is the subject matter of God’s book, as stated at the opening of this sūrah: “This is a book, with verses which have been perfected and distinctly spelled out, bestowed on you by One who is Wise, All-aware. Worship none but God.” (Verses 1-2)
Bu, Qur’on nozil bo‘lgan tilda so‘zlashuvchi arablarning e’tirof etgan ibodat ma’nosidir.
Indeed this is the meaning of worship as recognized by the Arabs in whose language the Qur’ān was revealed.
Xabarni tan olish xabar orqali o‘rnatilmoqchi bo‘lgan tushunchalarni qabul qilish uchun muhim ahamiyatga ega. Bu xabar Xudodan kelganligiga oz-moz shubha bo‘lsa, uning odamlar ongida va vijdonida tegishli hurmati yo‘qoladi. Bu xabar Muhammad ﷺ tomonidan kelgan deb o‘ylaydiganlar, Muhammad ﷺga qanday darajada ulug‘lik bermasinlar, unga xuddi shunday hurmat bilan qaray olmaydilar. Bunday hurmat odamlarni uning asosiy tamoyillaridan yoki kichik tafsilotlaridan birortasini buzishdan tiyadi. Darhaqiqat, xabar va u o‘rnatadigan iymon Xudodan kelganligi hissi aynan shu xabarga xilof ish qilganlarni to‘g‘ri yo‘lga qaytguncha o‘zlarini noqulay his qildiradi. U shuningdek, mo‘minlarni sinovga solinganda qat’iy turishga va har qanday bosimga qarshi turishga undaydi.
The acknowledgement of the message is essential to the acceptance of the concepts the message aims to establish. Any doubt that all this comes from God destroys its due respect in peoples’ minds and consciences. Those who think that it comes from Muĥammad, no matter what degree of greatness they assign to Muĥammad, cannot look on it with the same degree of respect which makes people hesitate before violating any of its major principles or minor details. Indeed the feeling that the message and the faith it establishes come from God is the one which causes those who contravene it to feel uneasy until they eventually return to God. It also makes the believers stand firm and resist any pressure to which they may be subjected.
Xabarni qabul qilish, shuningdek, Xudo bandalaridan nimani xohlashini belgilaydigan nazorat omilini ham ta'minlaydi. Shunday ekan, iymon va Xudoga bo'ysunish masalalarida odamlar faqat bitta manbani tan oladilar. Shunda hech kim o'zi aytgan yoki qonun qilib belgilagan narsalari Xudodan kelgan, deb da'vo qila olmaydi. Uning da'vosi yolg'on ekanligi haqiqati bilan yuzma-yuz bo'ladi.
Acceptance of the message also provides a controlling factor which defines what God wants of His servants. Thus in matters of faith and submission to God people acknowledge only one source. No one will then be able to claim that what he says or legislates comes from God. He will be confronted with the fact that his claim is false.
Barcha johiliyyatga asoslangan ta'limotlar va ijtimoiy tuzumlarda odamlar va muassasalar hokimiyatga egalik qilishni hamda qadriyatlar va an'analarni belgilash huquqini da'vo qiladilar, lekin shundan keyin: "Bu Xudodan keladi", deb aytadilar. Bunday chalkashlikni, faqat Xudoning so'zi bitta manbadan, ya'ni Xudoning Elchisidan olinmagunicha, hal qilib bo'lmaydi.
In all doctrines and social set-ups based on jāhiliyyah people and institutions claim sovereignty and the authority to establish values and traditions, but then say: ‘This comes from God.’ Such confusion cannot be resolved unless God’s word is derived from one source, namely, God’s Messenger.
Gunohlarining kechirilishini so'rash yuraklarning tirikligidan, sodir etilgan gunohni tan olishdan va tavba qilishga intilishdan dalolat beradi. Tavba esa gunohlarni haqiqatan tark etish va Alloh bizga buyurgan narsalarni qila boshlash demakdir. Bu tavbaning amaliy ma'nosidir. Bularsiz tavbaning haqiqiy vujudi yo'q, uni qabul qilib bo'lmaydi va hech qanday kechirim berilmaydi. Agar kimdir o'z yo'lini to'g'rilashga va haqiqiy musulmon bo'lishga qaror qilganini da'vo qilsa, lekin o'zini faqat Allohga topshirmasa va Payg'ambar orqali bizga yetkazilgan, faqat Uning qonunchiligini qabul qilmasa, uning da'vosi yolg'on bo'lib qoladi. Uning Allohdan boshqa biror hokimiyatga bo'ysunishi bu da'voni rad etadi.
To seek forgiveness for one’s sins is evidence that one’s heart is alive, recognizes the offence committed and is keen to repent. Repentance means to actually refrain from committing sins and starting to do what God has bidden us to do. This is the practical meaning of repentance. Without it, it has no real existence, and cannot be accepted; and no forgiveness can be granted. If someone claims that he has decided to mend his ways and be a true Muslim, without submitting himself to God alone, and accepting only His legislation, conveyed to us through the Prophet, his claim remains false. It is belied by his submission to some authority other than God’s.
Tavba qilganlarga xushxabar berish va yuz o‘giriganlarni ogohlantirish xabarning o‘zi va uning tarqalishi uchun asosiy ahamiyatga ega. Ular insonning tabiatida mustahkam o‘rnashgan ikki narsadan — umid va qo‘rquvdan foydalanadi, va bular birgalikda juda kuchli va haqiqiy ruhlantiruvchi kuch beradi.
Giving glad tidings to those who repent and warning those who turn away are fundamental to the message and its propagation. They utilize the two elements of hope and fear, which are well established in human nature, and which together give very strong and genuine motivation.
Ohirat hayotiga ishonish bizda bu hayotdan tashqarida ilohiy hikmat borligini his qilishimiz uchun zarurdir, va ilohiy xabarlar chaqirgan yaxshilik hayotning maqsadi ekanligini anglashimiz uchun ham. Shu sababli u yaxshilik, inson hayoti kamolga yetgan vaqtda, yo shu hayotda yoki ohiratda mukofotlanishi kerak. Xudo belgilagan hayot yo‘lidan chetga chiqqanlar botqoqqa botib, azob chekadilar. Bu inson tabiatini chetga og‘ishdan saqlovchi himoya bo‘lib xizmat qilishi kerak. Shunday qilib, kimdir o‘tkinchi istak ta’siriga tushib yoki vasvasaga berilganda, tez orada tavba bilan Rabbisiga yuzlanadi. Shunday qilib, hayot bu sayyorada o‘zining yaxshi yo‘lida davom etadi. Demak, Qiyamat kuniga ishonish, ba’zilar o‘ylaganidek, faqat ohiratda savob olish usuli emas; u shu hayotda yaxshi bo‘lish va uni to‘g‘ri rivojlantirish uchun ham turtki beradi. Bunday rivojlanish o‘z-o‘zidan maqsad emas; u shunchaki Xudo o‘zining ruhidan puflagan va ko‘plab mavjudotlaridan yuqoriga ko‘targan inson uchun mos hayot turini barpo etish vositasidir, shunda uning hayot maqsadi hayvon hayotining maqsadidan ancha ulug‘vor bo‘lsin.
To believe in the hereafter is necessary for us to feel that beyond this life there is divine wisdom, and that the goodness to which the divine messages have called is the purpose of life. Therefore, it must be rewarded either in this life or in the hereafter, when human life reaches its perfection. Those who deviate from the way of life God has established are those who sink down and suffer. This should work as a safeguard for human nature against deviation. Thus, when someone is overcome by a fleeting desire or yields to temptation, he soon turns towards his Lord in repentance. Thus life continues in its good way on this planet. To believe in the Day of Judgement is, therefore, not only a method for gaining reward in the hereafter, as some people may think; it also provides motivation to be good in this life and to work for its proper development. Such development is not an end in itself; it is simply a means to establish the sort of life which suits man in whom God has blown of His own spirit, and elevated him above many of His creatures in order to make the goal of his life much more sublime than the goal of animal life.
Shu sababli, Qur’on oyatlari mukammal va aniq bayon etilgan holda bizni Allohdan kechirim so‘rashga va Unga tavba qilib qaytishga chaqiradi. Yaxshi amalning boshlanishi ham aynan shudir, buning mukofotini Xudo ham bu dunyoda, ham oxirat hayotida beradi. Yaxshi amal faqat yaxshi niyatga ega bo‘lish va ibodat marosimlarini ado etishdan iborat emas.
This explains why the verses of the Qur’ān, perfected and clearly spelled out as they are, call upon us to seek God’s forgiveness and turn to Him in repentance. Such is the beginning of good action which God rewards both in this life and in the life to come. Good action is not merely having good intentions and offering worship rituals.
Bu shunday amal turiki, u insonning hayotini har jihatdan yaxshilashga intiladi.
It is the type of action that seeks to make human life better in every sense of the word.
Va'da qilingan mukofot albatta keladi: «U sizlarga belgilangan muddatgacha go'zal bahramandlik beradi va har bir fazilatli kishiga o'z fazilati uchun to'liq mukofot beradi». (3-oyat) Bu dunyo hayoti borasida «go'zal bahramandlik» hayotning sifatiga yoki mo'l-ko'l va farovonlikka ishora qilishi mumkin. Oxirat hayoti borasida esa u sifat va miqdorni, shuningdek hech bir inson tasavvur qila olmaydigan qulayliklar va lazzatlarni o'z ichiga oladi.
The promised reward is certain to come: “He will grant you a goodly enjoyment of life for an appointed term. He will grant everyone with merit a full reward for his merit.” (Verse 3) In as far as this life is concerned, goodly enjoyment may refer to the quality of life, or to having abundance and plenty. Where the life to come is concerned, it includes both quality and quantity, as well as comforts and pleasures that no human being can begin to imagine.
Keling, avvalo, bu dunyodagi yaxshi bahra (go'zal hayot, baxt) nimani anglatishini ko'rib chiqaylik. Ko'pincha biz ko'plab yaxshi odamlarni ko'ramizki, ular doim Allohdan mag'firat so'raydilar, tavba qilib Unga murojaat etadilar va Uning xabarini targ'ib qilish uchun astoydil mehnat qiladilar, shunga qaramay kambag'allik hayotini kechiradilar. Unda, bu yaxshi bahra qayerda?
Note: the rules require "God" rather than "Allah", so I should correct that. Here is the translation with the correct term:
Keling, avvalo, bu dunyodagi yaxshi bahra nimani anglatishini ko'rib chiqaylik. Ko'pincha biz ko'plab yaxshi odamlarni ko'ramizki, ular doim Xudodan mag'firat so'raydilar, tavba qilib Unga murojaat etadilar va Uning xabarini targ'ib qilish uchun astoydil mehnat qiladilar, shunga qaramay kambag'allik hayotini kechiradilar. Unda, bu yaxshi bahra qayerda?
Let us consider what goodly enjoyment in this life represents. We often see many good people who always seek God’s forgiveness and turn to Him in repentance and who work hard advocating His message enduring a life of poverty. Where is this goodly enjoyment, then?
Qurʼon matnining kengroq ahamiyatini tushunish uchun hayotga keng nuqtai nazardan qarashimiz kerak, shunda uni faqat bir lahzalik ko‘rinish sifatida emas, balki yaxlit holda ko‘ra olamiz.
To understand the wider significance of the Qur’ānic text, we need to look at life from a broad angle, so as to see it comprehensively and not a mere fleeting glimpse.
Agar biron jamiyat Xudoga ishonch, faqat Unga bo‘ysunish, Uning yagona ilоh ekanligini tan olish va foydali, samarali mehnatni targ‘ib qiladigan yaxshi tizimni joriy etsa, u muqarrar ravishda taraqqiyotga, farovon turmush darajasiga va umuman yaxshi hayotga erishadi. Bundan tashqari, u mehnat bilan mukofot o‘rtasida adolatga ega bo‘ladi va uning alohida a’zolarining hayotida qanoatlanish va ishonch hissini his qiladi. Shuning uchun, biz aynan o‘sha jamiyatda o‘zi yaxshi bo‘lgan va astoydil mehnat qiladigan kishilarning kambag‘al turmush kechirishga majbur bo‘lishini ko‘rganimizda, o‘sha jamiyat Xudoga ishonchga asoslangan tizimni joriy etmayapti va shu sababli mehnat bilan mukofot o‘rtasida adolatni ta’minlamayapti, degan xulosaga kelamiz.
When any community puts in place a good system based on belief in God, submission to Him alone, acknowledgement of His Lordship as the only God, and promoting good and productive work, it will inevitably enjoy progress, a comfortable standard of living and a generally good life. Furthermore, it benefits by an equity between effort and reward, and experiences a feeling of contentedness and reassurance in the life of its individual members. Therefore, when we notice that those who are good in themselves and work hard in a particular community have to endure a life of stinted means, we conclude that that community does not implement a system based on belief in God and so does not ensure equity between effort and reward.
Shunga qaramay, bunday jamiyatdagi o‘sha yaxshi va mehnatkash odamlar, garchi kambag‘al bo‘lsalar va zarar hamda ta’qiblarga duchor bo‘lsalar ham, baribir yaxshi bahra-baraka topadilar. Makkadagi mushriklar Islom da’vatiga javob bergan oz sonli mo‘minlarni ta’qib qilganda, aynan shunday bo‘lgan edi. Bugun ham ko‘plab jamiyatlarda ilohiy xabarning da’vatchilari katta ta’qiblarga duchor bo‘lmoqda, bu holat hamon davom etmoqda. Bu hech qanday xayoliy da’vo emas. Mo‘minning Xudo bilan bevosita aloqasi bor ekanligi va oxir-oqibatda nima bo‘lishiga ishonch hosil qilgani uni ushbu dunyoda chekkan har qanday mashaqqatni bemalol qoplaydi.
Nevertheless, those good and hard-working individuals in such a community will still have goodly enjoyment, even though they may be poor and subjected to harm and persecution. This was indeed the case when the idolaters in Makkah persecuted the small number of believers that responded to the call of Islam. It remains the case in many communities today, where the advocates of the divine message are subjected to much persecution. This is by no means a fanciful claim. The fact that a believer has a direct relation with God, and is reassured of the eventual outcome, more than compensates for whatever hardship he endures in this present life.
Albatta, bu moddiy ma'nodan bir qadam bo'lsa ham yuqoriga ko'tarilgan har bir kishi uchun yaxshi zavq-safo bag'ishlaydi.
Indeed, it provides goodly enjoyment for anyone who moves even a single step above the material sense.
Biz buni zulm qilinganlarni, mehnati evaziga faqat past mukofot olayotganlarni shu zulmni qabul qilishga undash uchun aytmayapmiz. Islom bunga rozi emas va zulm oldida loqayd turmaydi. Musulmon jamoasi ham, alohida musulmonlar ham barcha mehnat qiluvchilar uchun yaxshi hayot ta'minlanishi maqsadida bunday zulmni bartaraf etishga majburdirlar. Biz buni haqiqat bo'lgani uchun aytamiz, va u ko'pincha qashshoqlik hamda cheklangan imkoniyatlarga duch kelgan mo'minlar tomonidan boshdan kechiriladi.
We do not say this in order to encourage those who suffer injustice and who receive only a miserable reward for their efforts to accept such injustice. Islam does not approve of this, nor does it sit idle when faced with injustice. The Muslim community, and Muslim individuals as well, are required to remove such injustice so as to ensure goodly enjoyment for all those who work hard. We say this because it is true and it is often experienced by believers who endure poverty and limited means.
“U har bir xushxulq (fazilatli) insonga uning fazilati evaziga to‘liq mukofot beradi.” (3-oyat) Ba’zi sharhlovchilar bu oyatni oxiratga taalluqli deb hisoblaydilar. Men esa uning umumiy ma’noga ega ekanini, ya’ni ham bu dunyo hayotiga, ham oxirat hayotiga tegishli ekanini his qilaman. Lekin uni xuddi biz “go‘zal bahra” (goodly enjoyment) ushbu dunyo hayotida nimani anglatishini tushuntirganimizdek tushunish kerak, chunki bu ma’noda u har qanday vaziyatda erishiladigan narsadir. Fazilatga ega inson o‘z fazilatidan yaxshi maqsadda foydalangan paytda, o‘sha lahzada mukofotini oladi.
“He will grant everyone with merit a full reward for his merit.” (Verse 3) Some commentators are of the view that this applies to the hereafter. I feel that it is of general import, making it applicable to both this life and the life to come. But we need to look at it in the same way as we explained what ‘goodly enjoyment’ in this present life means, because, in this sense, it is achievable in all situations. A person who has merit will receive his reward at the moment he uses his merit in a good way.
U, rozilik va xotirjamlikka erishadi hamda Xudoning roziligini izlab, o‘z ezgu amallaridan foydalangani sari Xudo bilan bo‘lgan munosabatlari mustahkamlanadi. Oxirat hayotidagi mukofoti esa qo‘shimcha ne’mat bo‘ladi.
He will enjoy contentedness and reassurance, and strengthen his relations with God as he uses his merit to seek God’s pleasure. His reward in the life to come will be an added blessing.
“Agar yuz o‘girsangiz, sizning ustingizdan buyuk kunning azobidan qo‘rqaman”. (3-oyat) Bu Qiyomat kunida beriladigan jazoga ishora qiladi. Ba’zi sharhlovchilar bu so‘zlar kofirlarning Badr jangidagi azobiga ishora qiladi, deyishadi. Qur’on umumiy ma’noda “buyuk kun” haqida so‘z yuritganda, bu Qiyomat kuniga ishoradir.
“But if you turn away, I dread for you the suffering of a great Day.” (Verse 3) This refers to the punishment meted out on the Day of Judgement. Some commentators say that this statement refers to the unbelievers’ suffering at the Battle of Badr. When the Qur’ān speaks of a ‘great day’ in a general sense, this is a reference to the Day of Judgement.
Ushbu ma'noni keyingi oyat ham mustahkamlaydi: "Barchangiz Allohga qaytasiz, U esa hamma narsaga qodirdir." (4-oyat) Allohga qaytish bu dunyoda ham, oxirat dunyosida ham, har bir lahzada va barcha holatlarda yuz beradi. Biroq Qur'on tilidagi qo'llanish shuni tasdiqlaydiki, bunday ibora ishlatilganda u bu hayot tugagach sodir bo'ladigan qaytishni anglatadi.
This sense is reinforced by the next verse: “To God you shall all return, and He has power over all things.” (Verse 4) Returning to God occurs in this world and the next, at every moment and in all situations. However, Qur’ānic usage confirms that when such an expression is used, it means the return that comes after this life is over.
"U barcha narsalar ustidan qudratga ega." (4-oyat) Bu ham biz bayon qilgan ma'noni yana bir bor mustahkamlaydi, chunki Allohning barcha narsalar ustidan qudratga ega ekanini aytish, kofirlar qabul qilishga juda qiyin deb topgan tirilish tushunchasiga mos keladi.
“He has power over all things.” (Verse 4) This again reinforces the meaning we have outlined, because stating that God has power over all things fits in with the concept of resurrection which the unbelievers found too difficult to accept.