Ibrohim (Inoyat va shukr) 28-52

Ibrohim (Inoyat va shukr) 28-52 - Qur'on soyasida | Quran Course

Ushbu suraning ikkinchi qismi birinchi qism tugagan joydan boshlanadi. Birinchi qismda Payg‘ambar Muhammad ﷺ xabarining maqsadi bayon etilgan, ya’ni: “Insonlarni Rabbilarining izni bilan zulmatlardan nurga chiqarish uchun.” (1-oyat) Shuningdek, Muso alayhissalomning xabari maqsadi ham bayon etilgan: “Qavmingizni zulmatlardan nurga chiqaring va ularga Allohning kunlarini eslatib turing.” (5-oyat) U o‘z qavmiga xabarini tushuntirgan, ularga Xudoning in’omlari va ne’matlarini eslatgan. Shuningdek, U ularga Xudo va’da qilgan narsani ham e’lon qilgan: “Agar shukr qilsangiz, albatta, sizga ziyoda qilurman; agar nankorlik qilsangiz, Mening azobim, albatta, qattiqdir.” (7-oyat) So‘ngra u ularga, o‘z payg‘ambarlarini inkor qilgan qavmlar haqidagi payg‘ambarlar tarixini hikoya qilgan. Darhaqiqat, u bu hikoyani boshlagan, ammo darhol g‘oyib bo‘lib, hikoyani ajoyib sahna asosida suraning o‘zi davom ettirishiga imkon bergan. Hikoya kofirlarning Shaytonning ularga unutilmas saboq berayotganini tinglagan sahnasi bilan yakunlanadi, ammo bu saboq hech qanday foyda keltirishga kech qolgan bo‘ladi.

This second part of the sūrah begins where the first ends. The first part outlined the purpose of the Prophet Muĥammad’s message, namely, “to bring forth all mankind, by their Lord’s leave, from darkness into the light.” (Verse 1) And it outlined the purpose of Moses’s message: “Lead your people out of darkness into the light, and remind them of the Days of God.” (Verse 5) He explained to them his message and reminded them of God’s favours and blessings. He also announced what God had promised them: “If you are grateful, I shall certainly give you more; but if you are ungrateful, then My punishment shall be severe indeed.” (Verse 7) He then related to them the history of prophets with communities who refused to believe them. In fact he began this narrative, but immediately disappeared to let the sūrah relate it with magnificent theatre, culminating in the scene where the unbelievers listen to Satan giving them a memorable lesson, which comes too late to be of any benefit.

Endi sura Payg'ambar Muhammad ﷺ ummatidagi kofirlarga yo'naltiriladi, ularga tarixning buyuk voqealarini aks ettiruvchi uzun lavhalar ko'rsatilgan.

Now the sūrah turns to the unbelievers among the Prophet Muĥammad’s community, who have been given a long reel showing the great episodes of history.

Darhaqiqat, bu odamlarga Xudo tomonidan berilgan ko'p ne'matlar ato etilgan.

These people have indeed been blessed with many favours granted to them by God.

Shunday katta ne'matlardan biri shuki, Alloh ularga ularni zulmatdan nurga chiqarish, tavba qilishga chaqirish uchun elchi yubordi, toki ular Uning mag'firatiga erishsinlar. Lekin ular Allohning ne'matlarini rad etadilar va Uning xabarini inkor qiladilar. Surannig ikkinchi qismi esa o'z qavmlarini halokatga boshlab boradigan bunday kishilarga hayrat izhor qilish bilan boshlanadi, xuddi ulardan oldingilar o'z ergashuvchilarini do'zaxga yetaklaganlari kabi.

One such major favour is the fact that God sent them a messenger to bring them out of darkness into light, and to call on them to repent so that they might receive His forgiveness. But they reject God’s blessings, and deny His message. The second part of the sūrah starts then with an expression of amazement at such people who lead their communities to destruction, just like those before them who led their followers to hell.

U'sha, Olloh ne'matlarining koinotning eng buyuk manzaralaridan birida namoyon bo'lgan ba'zi jihatlarini tasvirlaydi. So'ngra Ibrohim alayhissalomning shukr qilishiga misol keltiradi.

It goes on to portray some of the aspects of God’s favours in one of the greatest scenes of the universe. It then provides an example of thanksgiving by Abraham.

Ushbu misol mo'minlarga namoz o'qish va odamlarga shukr sifatida mehr-shafqatli bo'lish haqida aniq buyruq beradi. Ular shunday kun kelishidan oldin buni qilishlari kerakki, o'shanda boylik ko'paya olmaydi va sotib olish yoki sotish amalga oshmaydi. Kofirlarga kelsak, ular shunchaki unutilmaydi. Ularga ko'z ochiq qoladigan kun kelguniga qadar muhlat beriladi. Xudoning elchilariga bergan va'dasi, kofirlar ularga qarshi qanday rejalar tuzmasin, albatta amalga oshadi. Bularning barchasi surannning ikkinchi qismi birinchi qismi bilan to'liq uyg'un ekanini, birining ikkinchisini to'ldirishini ko'rsatadi.

This example follows a clear order to the believers to offer prayers and be kind to people as an aspect of thanksgiving. They must do so before a day comes when wealth can no longer grow and no buying or selling can take place. As for the unbelievers, they are not just forgotten. They are given respite until a day comes when eyes are opened wide. God’s promise to His messengers will inevitably be fulfilled, no matter what the unbelievers scheme against them. All this indicates that the second part of the sūrah is in full harmony with the first, one complementing the other.

Ushbu matn juda o‘ziga xos bir holatga e’tiborni qaratishdan boshlanadi:

This passage begins with drawing attention to a highly singular state of affairs:

Xudoning ne'matlarini kufrga almashtirgan, o'z qavmini halokat uyiga — jahannamga boshlab borganlarni ko'rmadingmi? Ular unga kirib, qaror topadilar. Qanday yomon joy u! Ular Xudoga tengdosh qilib soxta ilohlar o'rnatdilar va shunday qilib odamlarni Uning yo'lidan adashtirdilar. Ayting: "Bu dunyoda bahramand bo'lib turinglar, zero, oxir-oqibat jahannamga borasizlar".

“Have you not seen those who have exchanged God’s blessings for unbelief and landed their people in the House of Perdition, hell, which they will have to endure? How vile a place to settle in! They set up false deities as equal to God, and so they lead people to stray from His path. Say: ‘Enjoy yourselves [in this life], for you will surely end up in hell.’“ (Verses 28-30)

Bular Alloh taolo ularga yuborgan payg‘ambar orqali inoyat-ne’matlariga sazovor bo‘lgan kishilardir. Ya’ni, ularni Xudoga iymon keltirishga chaqirish, gunohlarining Xudo tomonidan kechirilishi va samoviy taqdirga yetishlari yo‘lida boshqarish uchun payg‘ambar yuborilgan. Shunga qaramay, ular bularning barchasini tark etib, o‘rniga kufr holatini tanlaydilar. Payg‘ambarga aytiladi: bular — o‘z qavmining boshliqlari bo‘lib, ular ko‘pchilik jamoalarning oqsoqollari yoki boshliqlari bilan bir xil yo‘ldan boradilar.

These are people who have been granted God’s blessings in the form of a prophet sent to call on them to believe in God, and to lead them along the way to God’s forgiveness of their sins, and to a heavenly destiny. Yet they abandon all this and choose instead a state of unbelief. These, the Prophet is told, are the chiefs of his own people who follow the same practice as the elders or the chiefs of most communities.

Shunday qilib, o‘zlarining bu yolg‘iz almashuvlari bilan ular o‘z jamoalarini do‘zaxga yetaklaydilar. Surada oldin zikr etilgan o‘tgan xalqlar va jamoalar tarixida ko‘rganimizdek, ular o‘z xalqlarini do‘zaxga tashlaydilar. Bu qabih va xo‘rlovchi manzildir.

Thus by their singular exchange, they lead their communities to hell. Just as we have seen in the histories of past nations and communities mentioned earlier in the sūrah, they land their people in hell. It is a vile and ignominious abode.

Sūra Payg'ambarga va har bir mo'minga bunday odamlarning g'alati xulq-atvoridan hayron bo'lishga da'vat etadi, ayniqsa ular oldingi ummatlarning boshiga nima tushganini ko'rganlaridan keyin. Bularning barchasi ushbu sūrada ularning foydasi uchun eng ta'sirchan tarzda tasvirlangan, kofirlar bilan ularga yuborilgan payg'ambarlar o'rtasida nima bo'lganini hisobga olgan holda. Bu hammasi ularga go'yo o'z ko'zlari oldida sodir bo'layotgandek ko'rsatilgan. Darhaqiqat, Qur'on oxiratda yuz beradigan voqealarni xuddi hozir yuz berayotgandek yoki ko'z oldimizda endigina sodir bo'lgandek tasvirlaydi.

The sūrah invites the Prophet, and every believer, to marvel at the curious behaviour of such people, particularly since they have seen what happened to earlier communities. All this has been portrayed for their benefit in this sūrah in a most vivid way, accounting for what took place between the unbelievers and the messengers sent to them. It was all shown to them as if it were taking place before their very eyes. In fact, the Qur’ān only portrays what is going to take place in the hereafter as if it is happening now, or just happened before our very eyes.

Bu odamlar, ularga yuborilgan payg‘ambarning Allohdan kelgan ne’matini kufrga almashtirdilar. Payg‘ambar ularni faqat Xudoga ishonishga va Unga hech narsani sherik qilmaslikka chaqirgan edi, ammo ular bularning hammasini tark etdilar va “Xudoga teng qilib soxta iloqlar o‘rnatdilar, shu bilan odamlarni Uning yo‘lidan adashtirdilar” ({ayat 30}). Ular o‘z soxta iloqlarini Xudo bilan teng martabaga qo‘yadilar va ularga xuddi Unga sig‘inganidek ibodat qiladilar. Ular o‘sha soxta iloqlarga xuddi Unga itoat qilganidek itoat etadilar hamda ularga faqat Xudoga xos sifatlarning ba’zilarini nisbat beradilar. Shunday qilib, ular odamlarni koinotdagi yagona iloh bo‘lgan Xudoga olib boradigan yagona to‘g‘ri yo‘ldan adashtiradilar.

These people have exchanged God’s blessing of a messenger sent to them with disbelief. The messenger called on them to believe in God alone and to associate no partners with Him, but they abandoned all this, and “they set up false deities as equal to God, and so they lead people to stray from His path.” (Verse 30) They place their false deities in a position equal to that of God, and offer worship to them as they would offer it to Him. They submit to these false deities as they would submit to Him, and they attribute to them some of the attributes that belong only to God. They thus lead people astray from the only straight path leading to God, the only deity in the universe.

Boshliqlar yoki oqsoqollar ataylab o‘z xalqlarini chalg‘itib, ularni yo‘ldan ozdirganlar: soxta xudolarni Xudo bilan teng deb da’vo qilib. Haqiqat esa shundaki, Xudoning yagonaligiga asoslangan iymon har bir davrda zolim kuchlarning hokimiyatiga va manfaatlariga tahdid solgan, nafaqat Payg‘ambar ﷺ o‘z xabarini targ‘ib qilgan bu birinchi johiliyyat davrida. Qachon odamlar Xudoning yagonaligiga asoslangan sof iymondan yuz o‘girib, qanday shaklda bo‘lishidan qat’i nazar, o‘z yetakchiligini boshqalarga topshirsalar, ular islomsizlik, ya’ni johiliyyat holatiga qaytadilar. Bunday holatda odamlar o‘z erkinliklarini va shaxsiyatlarini topshirib, nafslariga ergashadilar va Xudoning vahiylaridan emas, balki yetakchilarining xohishlariga asoslanib chiqarilgan qonunlarni amalga oshiradilar. Bunday vaziyatda Xudoning yagonaligini targ‘ib qilish o‘sha boshliqlar va ularning manfaatlariga tahdidga aylanadi. Shu sababli ular bu tahdidni o‘zlari uchun mavjud bo‘lgan barcha yo‘llar bilan bartaraf etishga intiladilar. Johiliyyatning eski shakllarida bu soxta xudolarni qabul qilish, ularni Xudo bilan teng deb da’vo qilish orqali namoyon bo‘lgan. Bizning zamonamizda esa bu Xudo ruxsat bermagan narsalarga ruxsat beruvchi va Xudo halol qilgan narsalarni harom qiluvchi odamlar yaratgan qonunlarni joriy etish shaklida namoyon bo‘ladi. Bunday qonunlarni chiqarganlar odamlarning ularga qarashida va kundalik hayotda ham Xudo bilan teng darajaga qo‘yiladi.

The chiefs or elders have deliberately misguided their own people, leading them astray by claiming that their false deities were equal to God. The fact, however, is that the faith based on God’s oneness represents a threat to the power and vested interests of tyrannical forces in every generation, not merely in this first period of jāhiliyyah when the Prophet preached his message. Whenever people turn away from the pure faith based on God’s oneness, whatever shape this may take, and assign their leadership to others, they revert to a state of un-Islam, or jāhiliyyah. In such a state, people surrender their own freedom and personality, follow their desires and implement laws enacted on the basis of their leaders’ desires instead of deriving them from God’s revelations. In such a situation the advocacy of God’s oneness becomes a threat to those chiefs and their interests. Hence, they try to avert this threat in every way open to them. In older forms of jāhiliyyah, this took the shape of adopting false deities, claiming that they were equal to God. In our present time, it takes the form of implementing man-made laws that permit what God has not permitted and prohibit what He has made lawful. Those who enact such laws are thus placed on an equal footing with God in the way people look at them and in everyday life as well.

Shunday qilib, Payg'ambarga bunday odamlarga aytish buyuriladi: ular bu dunyoda xohlaganicha huzurlanishlari mumkin, ammo bu huzur faqat Alloh belgilagan chegaragacha davom etadi. Oxirgi natija esa ma'lum: "Ayting: "[Bu dunyoda] bahra oling, albatta, oxir-oqibat do'zaxga tushasiz".» (30-oyat) Note: The source text says "God", so per the rules I should write the Uzbek word for God, not "Allah". Here is the corrected translation: Shunday qilib, Payg'ambar ﷺ bunday odamlarga aytishga buyuriladi: ular bu dunyoda xohlaganicha huzurlanishlari mumkin, ammo bu huzur faqat Xudo belgilagan chegaragacha davom etadi. Oxirgi natija esa ma'lum: "Ayting: "[Bu dunyoda] bahra oling, albatta, oxir-oqibat do'zaxga tushasiz".» (30-oyat)

Hence, the Prophet is instructed to say to such people that they may enjoy themselves in this life as they please, but that this enjoyment will last only for the limit God has determined. The eventual outcome is well known: “Say: ‘Enjoy yourselves [in this life], for you will surely end up in hell.’“ (Verse 30)

Payg'ambarga ushbu kishilarni o'z holiga tashlab qo'yish, ular bilan endi ortiqcha band bo'lmaslik buyurilgan. Buning o'rniga u Xudoning imonga kirgan bandalariga murojaat qilishi kerak. Ular — yomonlikdan ogohlantirilganda, pand-nasihatni qabul qiladigan kishilardir. Ular Xudoning ne'matlarini qabul qilib, ularning qadriga yetadilar va hech qachon ularni kufrga almashtirmaydilar. Payg'ambar ushbu kishilarga murojaat qilib, Xudoning ne'matlari uchun qanday shukr qilishni o'rgatishi kerak. Ular shukronalarini ibodat, Xudoga itoatkorlik va Uning bandalariga yaxshilik qilish orqali ifodalashlari lozim: «Imon keltirgan bandalarimga ayting: namozni to'kis ado etsinlar va Biz ularga rizq qilib bergan narsalardan — yashirin ham, oshkora ham — (Mening yo'limda) infoq qilsinlar, shunday bir kun kelmasidan oldinki, unda na savdo-sotiq, na do'stlik bo'ladi». (31-oyat)

The Prophet is further instructed to leave these people alone, not to trouble himself with them any more. Instead he should address God’s servants who have accepted the faith. These are the people who will take heed when they are warned against evil. They accept God’s blessings and appreciate them, and will never exchange them for disbelief. The Prophet is to address these people and teach them how to be grateful for God’s blessings. They should express their gratitude through worship, obedience to God and kindness to His servants: “Tell My servants who have attained to faith that they should attend regularly to their prayers and spend [in My way], secretly and openly, out of the sustenance We provide for them, before a day shall come when there will be no trading and no friendship.” (Verse 31)

Xudo O'z Elchisiga iymon keltirganlarga aytishni buyuradi: ular Xudoga shukr qilishlari kerak, namozni o'z vaqtida o'qib, uni qoim qilishlari lozim, chunki namoz Xudoga shukr qilishning eng ravshan shaklidir. Ular Xudo ularga rizq qilib bergan narsalardan sadaqa qilsinlar, va bu infoqni ham yashirin, ham oshkora qilsinlar. Yashirin sadaqa oluvchining izzat-nafsini saqlaydi va beruvchining fazilatini oshiradi. Bu esa sadaqaning kibr va takabbur manbaiga aylanmasligini ta'minlaydi.

God commands His Messenger to say to those who have attained to faith that they should express their gratitude to God by establishing regular prayer, for prayer is the most express form of gratitude to God. They should also spend in charity out of the sustenance God provides for them, and make such spending both in secret and in public. Secret charity protects the dignity of the taker and enhances the virtue of the giver. This ensures that charity does not become a source of pride and arrogance.

Jamoat oldida xayriya sarflash Xudoning amrlariga itoat etishni ko‘rsatadi va jamiyatdagi boshqalar uchun yaxshi namuna bo‘ladi. Bu ikki yo‘l ham har bir mo‘minning ixtiyoriga va his-tuyg‘ulariga havola etilgan.

Charitable spending in public serves to demonstrate obedience to God’s orders, and provides a good example to others in the community. Both ways are left to the discretion and sensitivities of every believer.

Mo''minlarga endi boshqalarga infoq qilish buyuriladi, shunda ularning ular uchun saqlanayotgan omonati, sadaqa berish orqali qilingan foydalar bilan ko''payadi. Buni shunday kun kelishidan oldin qilishlari kerakki, o''shanda boylik o''sishi imkoni ham, do''stlik ham hech qanday foyda keltira olmaydi. Odamlarga foyda beradigan narsa faqat ular oldindan qilib qo''ygan yaxshi amallaridir, chunki ularning mukofoti zaxirada saqlanadi: "Iymon keltirgan bandalarimga ayting: namozni to''kis ado etsinlar va Biz ularga bergan rizqdan, yashirin va oshkora, [Mening yo''limda] infoq qilsinlar, shunday kun kelishidan oldin, o''shanda na savdo bo''lur, na do''stlik." (31-oyat)

The believers are told to spend on others now so that their balance which is preserved for them increases through gains they make by charitable spending. This they have to do before a day comes when there is no longer any possibility for wealth to grow, or friendship to bring any benefit. What is of benefit to people is only the good works they have already done, for their reward is stored: “Tell My servants who have attained to faith that they should attend regularly to their prayers and spend [in My way], secretly and openly, out of the sustenance We provide for them, before a day shall come when there will be no trading and no friendship.” (Verse 31)

Shu nuqtada sura koinotning kitobini ochadi, uning har bir sahifasi Xudoning sanoqsiz ne'matlari haqida gapiradi. Bu ne'matlar bizning sezgi a'zolarimiz yeta oladigan eng uzoq nuqtadan ham nariga cho'zilib, osmonlarga, yerga, quyoshga, oyga, kecha va kunduzga, osmondan quyilayotgan suvga va yerdagi barcha o'simliklarning mevalariga, ulkan okean va dengizlarga, unda kemalar va qayiqlar suzadigan joylarga, hayotni ta'minlaydigan turli vositalar bilan oqayotgan daryolarga yetadi. Bu barcha olamshumul manzaralar hammaga ko'rinib turadi, ammo odamlar qaramaydi, o'ylamaydi va shukr qilmaydi. Inson haqiqatan ham zolim va noshukrdir: Xudoning ne'matlarini kufrga almashtiradi va o'zi Xudoga teng deb da'vo qilgan ilohlarni o'rnatadi, holbuki koinotni va undagi barcha jonzotlarni yaratgan, ta'minlagan va boshqaradigan aynan Xudodir: "Osmonlarni va yerni yaratgan, osmondan suv yuborib, u bilan sizlarning rizqingiz uchun mevalarni chiqargan Zotdir. U sizlarga xizmat qilishi uchun kemalarni — Uning amri bilan dengizda suzadigan qilib qo'ygan, sizlarga foydalanishingiz uchun daryolarni ham muhayyo qilib qo'ygan. Sizlar uchun quyoshni va oyni, ikkisi ham doimiy harakatda bo'lgan holda, muhayyo qilib qo'ygan. Kechani va kunduzni ham sizlarga xizmat qiladigan qilib qo'ygan. Sizlar so'ragan narsalarning hammasidan U sizlarga bergan".

At this point, the sūrah opens the book of the universe where every page speaks of God’s countless blessings. These extend beyond the furthest point our senses can reach, and go into the skies, the earth, the sun, the moon, the day and night, the water pouring down from the skies and the fruits of all plants on earth, the oceans and seas where ships and boats sail, and the rivers flowing with the different means of producing what sustains life. All these universal images are available for all to see, but people do not look, reflect or express gratitude. Man is truly unjust, ingrate, exchanging God’s blessings for unbelief, and setting up deities which he claims to be equal to God, when it is God who creates, sustains and controls the universe and all creatures therein: “It is God who has created the heavens and the earth, and who sends down water from the sky with which He brings forth fruits for your sustenance. He has placed under your service ships which by His leave sail through the sea, and He has made the rivers subservient to [His law] for your benefit. And for your benefit He has made the sun and the moon, both diligently pursuing their courses, subservient to [His law]; and has made the night and the day subservient to [His law]. And He gives you of everything you ask of Him.

Agar siz Allohning ne'matlarini sanamoqchi bo'lsangiz, ularni hisoblab tugatolmaysiz. Shunga qaramay, inson zulm qilishda qat'iy, ne'matlarga nisbatan esa o'jar darajada noshukrdir.

Should you try to count God’s blessings, you will never be able to compute them. Yet man is persistent in wrongdoing, stubbornly ungrateful.” (Verses 32-34)

Bu oyatlar koinotdagi umumiy hodisalarni vosita, ya’ni insonning vijdonini uyg‘otish uchun ritm va ovoz bilan jaranglaydigan qamchilar sifatida qo‘llaydigan kuchli hujumni ifodalaydi. Bu insonga, gunoh qilishga moyil va shukrsiz mavjudotga qaratilgan. Qur’oni karimning o‘ziga xos xususiyatlaridan biri shundaki, u koinotdagi har bir narsani va inson qalbidagi har bir his-tuyg‘uni Allohning yagonaligiga bo‘lgan iymon bilan bog‘laydi. Shu tariqa koinotdagi va inson vijdonidagi har bir ilhomlanish mazkur e’tiqodni tasdiqlovchi dalilga aylanadi. Koinot Allohning belgilari namoyish etiladigan ko‘rgazmaga aylanadi, bu yerda Uning qudratli qo‘li har bir suratda, har bir xususiyatda va har bir soyada o‘ziga xos izini qoldiradi. Ilohiyat va bandalik haqidagi asosiy masala mantiqiy bahs yoki mavhum ilohiyot munozarasi, yoxud metafizik falsafa masalasi sifatida taqdim etilmaydi. Bunday usullar inson qalbiga ta’sir qilmaydi, uni o‘ziga jalb etmaydi va ilhomlantirmaydi. Qur’oni karim bu markaziy masalani buyuk koinot, yaratilish, insonning tabiati hamda asosiy fikr va taassurotlardan olingan ko‘plab ilhomlantiruvchi manzaralar va haqiqatlar doirasida taqdim etadi va shu bilan nafas qaytaradigan go‘zallik hamda ajoyib uyg‘unlik unsurini qo‘shadi.

These verses represent an onslaught that employs such universal phenomena as tools, or rather as whips with rhythm and sound to awaken the conscience of man, a creature indulging in wrongdoing and lacking gratitude. One aspect of the unique nature of the Qur’ān is the way it relates everything in the universe and every human feeling to belief in God’s oneness. Thus, every flash of inspiration in the universe and in man’s conscience becomes proof confirming this belief. The universe is transformed into an exhibition of God’s signs where the magnificence of His hand excels so as to leave its distinct mark in every image, feature and shadow. The basic question of Godhead and servitude is not presented as a logical debate or an abstract theological argument, or an issue of metaphysical philosophy. Such methods do not appeal to, influence or inspire the human heart. The Qur’ān presents this central issue within a framework of a multitude of inspiring scenes and facts from the great universe, creation, human nature and basic thoughts and impressions, adding an element of breathtaking beauty and superb harmony.

Gʻollar, Allohning neʼmatlaridan iborat ushbu ulkan manzara hayratlanarli mahorat bilan chizilgan boʻlib, uning chiziqlari neʼmatlarning insonga nisbatan olgan turli yoʻnalishlariga mos ravishda yoʻnaltirilgan. Bu osmon va yer chizigʻida yaqqol koʻzga tashlanadi, soʻngra osmondan yogʻayotgan suv va yerdan unib chiqayotgan oʻsimliklar hamda mevalar chizigʻi keladi. Keyin dengizlarni tasvirlovchi chiziq koʻrinadi, uning yuzida kemalar suzib yuradi va daryolar koʻp berekat bilan oqadi. Yangi bir chiziq yana osmonga qaytarib, bizga quyosh va oyni koʻrsatadi, ular kecha va kunduz chizigʻi bilan birga keladi. Kecha va kunduz quyosh hamda oy bilan chambarchas bogʻliq boʻlsa-da, yerda mustahkam qoladi.

The great scene of God’s blessings that is presented here is painted with fascinating skill, drawing its lines in the same directions the different blessings take in relation to man. This is noticeable in the line of the heavens and the earth, followed by that of water pouring down from the skies and plants and fruits shooting up from the earth. We then have a line depicting the oceans with ships sailing on their surface and rivers flowing with much bounty. A new line takes us back to the skies to show us the sun and the moon, coupled with the line of the night and day, which is closely connected to the sun and moon but remains firm on earth.

Oxirgi satr butun manzarani o'z rangi va soyasi bilan qamrab oladi: "U sizlarga so'raganingizning hammasini beradi. Agar Allohning ne'matlarini sanashga urinsangiz, ularni hech qachon hisoblab tugatolmaysiz." (34-oyat) Bu yerda har bir chiziq, rang va soyani o'z ichiga olgan uyg'unlikni ko'ramiz — Xudoning ne'matlari haqidagi umumjahon manzarasini.

The final line is comprehensive, throwing its colour and shade over the whole panoramic scene: “And He gives you of everything you ask of Him. Should you try to count God’s blessings, you will never be able to compute them.” (Verse 34) Here we see a harmony that incorporates every touch, line, colour and shade in a universal scene of God’s blessings.

Bu hammasi insonning xizmatiga qo'yilganmi? Butun bu olam, uning osmonlari, yeri, dengizlari, daryolari, quyoshi va oyi, kechasi va kunduzi, kichkina mavjudot bo'lgan insonga bo'ysundirilganmi? Haqiqatan shunday bo'lsa-yu, inson yana ham Allohning in'omlariga shukr qilmaydi yoki ularni eslamaydi-ku? Demak, haqiqatan ham "inson zulmda davom etuvchi, o'jarlik bilan nankor" degan gap to'g'ridir. (34-oyat)

Is all this placed at man’s service? Is this whole world, with its heavens, earth, seas, rivers, sun and moon, day and night, made subservient to the small creature known as man? Is it so, and still man does not give thanks or even remember God’s favours? Hence, it is indeed true that “man is persistent in wrongdoing, stubbornly ungrateful.” (Verse 34)

"Osmonlarni va yerni yaratgan Ollohdir." (32-oyat) Shunday bo'lsa-da, odamlar o'zlari uchun ilohlar o'rnatib, ularni Unga teng deb biladilar. Bundan ortiq zulm bo'lishi mumkinmi?

“It is God who has created the heavens and the earth.” (Verse 32) Yet people set up deities and regard them as equal to Him. What more injustice could there be?

“Va U osmondan suv yuboradiki, uning yordamida sizning rizqingiz uchun mevalar chiqaradi.” (32-oyat) Ekinlar – eng birinchi rizq vositasi va Xudoning ne'matlarining eng ko'zga ko'rinadigan manbai. Yomg'ir yog'ishi va o'simliklarning o'sishi Xudo bu dunyoga bergan tabiat qonunlari hamda yomg'irning yog'ishiga, o'simliklarning unib chiqishiga va mevalarning pishishiga imkon beruvchi tabiiy qonunlarga muvofiq ravishda sodir bo'ladi; bu hammasi insonga va uning tabiatiga mos keladi. Bitta urug' unib chiqishi uchun butun koinotni boshqarayotgan Qudrat koinotdagi hodisalardan foydalanib, o'sha urug'ga o'simlik hosil qilish qobiliyatini berishi va unga unumdor joy, suv, quyosh nuri va havo kabi zarur hayot vositalarini ta'minlashi lozim. Odamlar "rizq" so'zini eshitganda, ko'pincha uni tirikchilik, pul topish deb tushunadilar; biz uni ko'pincha "rizq" yoki "rizq vositasi" deb tarjima qilamiz. Ammo arabcha bu atama ancha keng ma'noni o'z ichiga oladi. U Xudo inson uchun ta'minlagan hamma narsani o'z ichiga oladi. Bunday ta'minotlarning eng kichigi ham osmon jismlarining bir qonunga muvofiq harakatlanishini talab qiladi; bu qonun yuz minglab mos shartlarning uyg'un va bir-birini to'ldiruvchi tarzda birga kelishini ta'minlaydi. Aks holda inson vujudga kela olmas va vujudga kelganidan keyin uning hayoti davom etishi mumkin bo'lmas edi.

“And who sends down water from the sky with which He brings forth fruits for your sustenance.” (Verse 32) Plants are the first means of sustenance and the most visible source of God’s blessings. Rain and the growth of plants run in accordance with the nature God has given this world and the natural laws that allow rain to fall, plants to shoot and fruits to ripen, making all this compatible with man and his nature. For a single seed to grow requires that the Power that controls the whole universe utilizes universal phenomena to give that seed the ability to produce a plant and then provide it with the necessary means of life, such as a fertile place, water, sunlight and air. When people hear the word rizq, which we often translate as sustenance or a means of sustenance, they think only of their livelihood, earning money. But the Arabic term has much wider connotations. It includes everything that God provides for man. Even the smallest of such provisions requires operating celestial bodies in accordance with a law that ensures that several hundred thousands of matching conditions fall together in a coherent and complementary way, without which man could not have come into existence and, once existing, his life could not be sustained.

Osmon jismlari va ushbu oyatlarda zikr etilgan hodisalarni eslatishning o'zi kifoya qiladi, bunda biz faqat Xudoning himoyasi ostida bo'lgandagina faoliyat yurita olishimizni tushunish mumkin.

It is sufficient to mention the celestial bodies and phenomena referred to in these verses to understand how we can only function when we are under God’s care.

“U sizning xizmatingizga dengizda Uning izni bilan suzib yuradigan kemalarni bo‘ysundirdi.” (32-oyat) Kemalar suzishi uchun zarur bo‘lgan barcha narsani dengizga joylashtirgan ham Odir, insonga tabiat hodisalari va qonunlarini idrok etish qobiliyatini berib, ulardan o‘z manfaati uchun foydalanishni ham Uning O‘zi ato etgan.

“He has placed under your service ships which by His leave sail through the sea.” (Verse 32) It is He who has placed in the sea all that is necessary for these ships to float, and it is He who has given man the ability to understand natural phenomena and rules so as to use them for his benefit.

“Va U daryolarni sizning manfaatingiz uchun [Oʻz qonuni bilan] boʻysundirib qoʻydi.” (32-oyat) Daryolar oqadi, hayot gullab-yashnaydi, ular toshib ketganda esa insonga yaxshilikning koʻpayishi yetib keladi. Daryolar baliq, oʻsimliklar va insonga hamda inson foydalanadigan boshqa jonzotlar, masalan, qushlar va chorva mollari uchun foydali boʻlgan koʻplab boshqa narsalarni ham olib yuradi.

“And He has made the rivers subservient to [His law] for your benefit.” (Verse 32) The rivers flow and life flourishes, and they overflow and man gets an increase of goodness. Rivers also carry fish, weeds and many other things that are useful to man and to other creatures man uses such as birds and cattle.

«Va sizning manfaatingiz uchun U quyosh va oyni — ikkalasi ham tinmay o‘z yo‘lida harakat qilib — bo‘ysundirib qo‘ydi». Inson quyosh va oyni suvdan, mevadan, dengizlar, kemalar va daryolardan foydalangani kabi to‘g‘ridan-to‘g‘ri ishlatmaydi. Shunga qaramay, u ulardan foyda ko‘radi va ulardan hayot uchun zarur bo‘lgan moddalar hamda energiyalarni oladi. Shunday qilib, ular koinotni boshqaruvchi Xudoning qonuniga bo‘ysundirilgan, shu tufayli ular insonning yer yuzidagi hayoti uchun foydali bo‘lgan narsalarni, hatto uning o‘z tanasidagi hujayralarning tuzilishi va yangilanishida ham vujudga keltiradi.

“And for your benefit He has made the sun and the moon, both diligently pursuing their courses, subservient to [His law].” (Verse 33) Man does not use the sun and the moon directly as he uses water, the fruit, the seas, ships and rivers. Yet he benefits by them and derives from them substances and energies that are required to sustain life. Thus they are made subject to God’s law which controls the universe, so that they produce what is of benefit to man in his life on earth, and indeed in the make-up and renewal of the cells of his own body.

“Va U kecha bilan kunduzni [O‘z qonuniga] bo‘ysundirib qo‘ydi”. (33-oyat) Yana, kecha bilan kunduz insonning tabiatiga, ehtiyojlariga hamda faoliyat va dam olish vaqtlariga mos bo‘lishi uchun bo‘ysundirilgan. Agar doimo kunduz yoki doimo kecha bo‘lganida, insonning butun faoliyati, shuningdek, uning atrofidagi butun olam izdan chiqardi. Uning hayoti mumkin bo‘lmas, harakatsiz va samarasiz bo‘lardi.

“And has made the night and the day subservient to [His law].” (Verse 33) Again both night and day are made subservient so as to fit with the needs and constitution of man and with his time of activity and that of rest. Had there been permanent day or permanent night, man’s whole functioning would have been destroyed, as would the whole world around him. His life would have been impossible, inactive and unproductive.

Shunga qaramay, sura tasvirlagan barcha narsa Xudoning ne'matlarining lavhalarini to'plagan umumiy satrlardan iboratdir. Har bir satrda sanoqsiz nuqtalar bor. Shu sababli, umumiy manzarага mos kelishi uchun bu yerda hech qanday tafsilotsiz umumiy bir jihat qo'shiladi: "U sizlarga so'ragan har bir narsangizdan beradi." (34-oyat) Bunga odamlar so'raydigan mol-dunyo, farzand, sog'liq, bahramandlik va nozu ne'matlar ham kiradi. "Agar Xudoning ne'matlarini sanashga urinsangiz, ularni hech qachon hisoblab tugatolmaysiz." (34-oyat) Haqiqatan ham ular bitta odam, hatto barcha insonlar tomonidan ham hisoblab bo'lmaydigan darajada ko'pdir, chunki inson aniq boshlanish va tugash nuqtasiga ega bo'lgan muayyan vaqt doirasi bilan cheklangan. Shuningdek, u zamon va makon ichidagi ma'lum bilim chegaralari bilan ham cheklangan. Xudoning inoyatlari va ne'matlari esa nafaqat ko'p, balki cheksizdir. Shu bois ular insoniy hisob-kitobdan tashqaridadir.

Yet all that the sūrah portrays consists of general lines that gather glimpses of God’s blessings. In each line there are countless points. Therefore, a general aspect is added here without any detail so that it fits with the overall scene: “And He gives you of everything you ask of Him.” (Verse 34) That includes whatever people ask of wealth, offspring, health, luxuries and refinements. “Should you try to count God’s blessings, you will never be able to compute them.” (Verse 34) Indeed they are too many to be computed by any one person, or by all human beings, for humans are restricted to a period of time with definite beginning and end. They are also restricted to certain limits of knowledge within time and space. God’s favours and blessings, however, are not only numerous, but also unlimited. Hence, they are beyond human reckoning.

Shunga qaramay, insonlar soxta ilohlarni qabul qilib, ularni Xudoga teng ko'radilar. Xudoning ne'matlari uchun Unga shukr qilish o'rniga, ularni kufrga almashtiradilar. Albatta, "inson zulm qilishda qat'iy, juda nankor" (34-oyat).

Yet despite all this, human beings adopt false deities and consider them equal to God. And instead of thanking God for His blessings, they exchange them for unbelief. Certainly “man is persistent in wrongdoing, totally ungrateful.” (Verse 34)

Insonning vijdoni uyg'onganda, u atrofidagi olamga qaraydi va uning unga foyda keltirish uchun yaratilganini anglaydi, bu foyda bevosita yoki olam qonunlarining inson hayoti va ehtiyojlari bilan uyg'unligi orqali bo'ladi. Atrofiga qaraganda, u hammasini Xudoning inoyati bilan mehribon qilib yaratilganini topadi va Uning qudrati hamda izni bilan u ham foydali, ham manfaatli bo'ladi. Inson mulohaza qilib, chuqur o'ylaganda, Rabbisi oldida hayratda qolishi, sajda qilishi va shukr bildirishi kerak. U doim Rabbisiga murojaat qiladi, boshidan kechirayotgan har qanday mashaqqatni osonlik bilan almashtirishini va bahramand bo'layotgan har qanday ne'mat hamda baxtni saqlab qolishini so'raydi.

When man’s conscience is awakened, he looks at the universe around him and realizes that it is made for his benefit, either directly or through the harmony between its laws and human life and needs. When he looks around him, he finds it all made friendly by God’s grace, and by His power and permission it is both helpful and useful. When man considers and contemplates, he must stand in awe of his Lord, prostrate himself and express his gratitude. He always looks up to his Lord to replace with ease any hardship he may be going through, and to preserve any aspect of grace and happiness he may be enjoying.

Insonlarning Allohni doimo eslab, Unga shukr qiluvchi eng mukammal namunasi — barcha payg‘ambarlarning otasi Ibrohim alayhissalomdir. Uning chinakam shukrgo‘y xulqi butun surага o‘ziga xos ruh baxsh etadi, u ham Allohning inoyatini va bu inoyatning shukr yoki nashukrlik bilan qabul qilinishini aks ettiradi. Bu yerda Ibrohim alayhissalom samimiy duo bilan Allohga yuzlanayotgan ibodat holatida tasvirlangan. Uning ohangdor duosi ko‘kka ko‘tarilib, Allohga yetib borayotgani ilhomlantiruvchidir.

The perfect example of a human being who always remembers God and expresses his gratitude to Him is Abraham, the father of prophets. His truly thankful character imparts a definite ambience to the whole sūrah, which also reflects God’s grace and how it is received with gratitude or ingratitude. Abraham is shown here in a scene of devotion, making a heartfelt appeal to God. His melodious supplication is inspirational as it rises to God in heaven:

Ibrohim dedi: «Parvardigorim! Bu shaharni xavfsiz qil va meni hamda mening farzandlarimni butlarga sig'inishdan saqla. Parvardigorim, ular ko'p odamlarni adashtirib qo'ydilar».

Abraham said: ‘My Lord.’ Make this land secure, and preserve me and my children from ever worshipping idols. My Lord, they have indeed led many people astray.

Shunday ekan, kim menga ergashsa, o‘sha mendandir. Kim esa menga itoat etmasa, Sen albatta Kechiruvchi, Rahmli Zotsan. Ey Rabbimiz, men avlodlarimning bir qismini Sening Muqaddas Uying yonida, ekin ekilmaydigan vodiyga joyladim, toki ular namozni to‘kis ado etsinlar. Shuning uchun odamlarning qalblarini ularga moyil qilgin va ularni mevalar bilan ta’minla, toki shukr qilsinlar. Ey Rabbimiz, Sen yashirganimizni ham, oshkor qilganimizni ham albatta bilasan. Yer yuzida va osmonda hech bir narsa Allohdan yashirin emas. Qariganimda menga Ismoil va Ishoqni ato etgan Allohga hamdlar bo‘lsin. Albatta, Rabbim duolarni eshituvchidir. Ey Rabbim, meni va avlodlarimning bir qismini namozni to‘kis ado etuvchi qilgin. Ey Rabbim, duoimni qabul qilgin. Ey Rabbimiz, hisob-kitob bo‘ladigan kunda meni, ota-onamni va barcha mo‘minlarni mag‘firat qilgin.

Hence, he who follows me belongs to me. As for him who disobeys me, well, You are truly Much-Forgiving, Merciful. Our Lord, I have settled some of my offspring in a valley without cultivation, by Your Sacred House, so that they may establish regular prayers. So, cause You people’s hearts to incline towards them, and provide them with fruits, so that they may give thanks. Our Lord, You certainly know all that we conceal and all that we bring into the open: for nothing whatever, on earth or in heaven, can be hidden from God. All praise is due to God who has given me, in my old age, Ishmael and Isaac. Surely my Lord hears all prayers. My Lord, cause me and [some of] my offspring to establish regular prayers. My Lord, accept my prayer. Our Lord, grant Your forgiveness to me and my parents, and all the believers on the Day when the reckoning will come to pass.’ (Verses 35-41)

Bu yerda Ibrohim alayhis-salom Alloh uchun qurgan, hozir esa Quraysh qabilasi qo'lida bo'lgan Makkadagi Ka'baning oldida ko'rsatilmoqda. Quraysh esa Allohga kofir bo'lib, shunga qaramay Allohning ibodati uchun, faqat Unga atab qurilgan Uy tufayli foyda ko'rmoqda. Ibrohim esa to'liq ixlos va chin yurakdan shukr bilan duo qilayotgani ko'rsatilmoqda. Bu nomatlablarni o'ylab ko'rishga va o'z munosabatlarini qayta ko'rib chiqishga undashi kerak. Bu kofirlarni imonga qaytishga, g'aflatdagilarni esa Allohni eslashga undashi kerak. Umuman olganda, odamlar Ibrohimning o'rnak bo'lgan xulqiga ergashishi kerak.

Here Abraham is shown in front of the House he built for God in Makkah, and whose custody has passed to the Quraysh, an Arabian tribe bent on disbelief in God, yet benefiting by the House built for the worship of God alone. Abraham is shown addressing his supplication with perfect devotion and heartfelt gratitude. This should make the ungrateful reflect and revise their attitude. It should make the unbelievers turn back to faith, and the oblivious remember God. It should make people generally follow Abraham in his exemplary attitude.

Ibrohim duoni shunday boshlaydi: “Parvardigorim! Bu yurtni omon qilgin.” (35-oyat) Xavfsizlik va omonlik inson uchun shunchalik muhimki, u uning omon qolishi bilan chambarchas bog‘liqdir. Sura bu yerda buni Makka aholisiga eslatish uchun zikr qiladi. Ular bu omonlikdan go‘yo haqli ravishda bahramand bo‘lib yashaydilar, lekin unga shukr qilmaydilar. Ular bu omonlik ularning birinchi otasi Ibrohimning qilgan duosiga javob berilganining natijasi ekanini unutib qo‘yadilar.

Abraham begins his supplication by saying: “My Lord! Make this land secure.” (Verse 35) Security and safety is so important for man, for it is intertwined with his survival. The sūrah mentions this here so as to remind of it the people of Makkah who enjoy it as if it was theirs by right, and who do not give thanks for it. They forget that it is the result of answering the supplication made by Abraham, their first father.

Shuning uchun ular Ibrohim yo'lidan farqli yo'lni tutadilar. Ular sof imondan yuz o'giradilar, holbuki Ibrohimning duosidagi ikkinchi iltijo shunday: "Meni va farzandlarimni butlarga sig'inishdan asro." (35-oyat)

Hence, they follow a course which is different from that of Abraham. They turn away from pure faith, yet the second prayer in Abraham’s supplication is: “And preserve me and my children from ever worshipping idols.” (Verse 35)

Ibrohim ushbu duosini ochar ekan, keltirilgan ikkinchi jihat Allohga bo‘lgan to‘liq taslimligini va yuragining eng chuqur qatlamlaridan Unga yuzlanishini aks ettiradi. U Allohdan o‘zi va farzandlarini butparastlikdan uzoq tutishda yordam berishini so‘raydi. Shuningdek, bunday saqlanish Allohning yana bir ne’matidir, deb aniq bayon qiladi. Haqiqatan ham, insonning qalbi shirk va uning jaholatidan qutqarilib, Allohga iymon va Uning yagonaligiga ishonch nurida yashashga yo‘naltirilishi katta ne’matdir. Bu ne’mat insonni adashish, zarar va chalkashlikdan chiqarib, bilim, xotirjamlik va barqarorlik farovonligiga olib keladi; turli xil soxta xudolarga xor bo‘lib bo‘ysunishdan esa barcha olamlarning Robbisi bo‘lgan Allohga izzatli taslim bo‘lishga yetaklaydi. Ibrohim Allohdan ushbu ne’matni o‘ziga saqlab qolishini, uni va farzandlarini butlarga sig‘inishdan asrashini so‘raydi.

This second aspect with which Abraham opens his prayer reflects his total submission to God, and his turning to Him in the deepest recesses of his heart. He appeals to Him for help in steering away, together with his children, from idol worship. He also makes it clear that to be so preserved is yet another of God’s blessings. It is indeed a great blessing that one’s heart is saved from the darkness of polytheism and its ignorance in order to be brought into the light of faith in God and belief in His oneness. This blessing takes a human being out of error, loss and confusion to the comfort of knowledge, reassurance and stability, and out of humiliating submission to a variety of false lords to honourable submission to God, the Lord of all worlds. Abraham appeals to God to maintain this blessing for him by preserving him and his children from the worship of idols.

Ibrohim o'z avlodidagi va undan oldingi avlodlardagi, bunday butlar tufayli aldanib, adashgan ko'p odamlardan to'liq xabardor.

Abraham is fully aware of the great number of people in his generation and previous generations who went astray when they were deluded by such idols.

Shu sababli, u Xudoga ehtiroslı iltijo bilan murojaat qiladi, Unga shunday aldanishdan uni saqlashni so‘raydi:

Hence, he addresses his passionate appeal to God to spare him from such delusion:

“Ey Robbim, ular ko'pchilikni haqiqatan adashtirdilar.” (36-oyat)

“My Lord, they have indeed led many people astray.” (Verse 36)

Ibrohim alayhissalom duosini davom ettirib, kimki uning yo'lidan ergashsa va butparastlikka berilmasa, u o'ziga tegishli bo'lishini aytadi, chunki ular iymonning eng mustahkam rishtasi bilan bir-biriga bog'lanadi. "Bas, kim mening ortimdan ergashsa, u mendandir." (36-oyat) Unga itoat qilmaganlarni esa U haqida Xudoning o'zi hal qilishiga topshiradi, ular bilan nima qilishni Xudo biladi: "Kim menga itoat qilmasa, bas, Sen albatta Kechiruvchi, Rahmlisan." (36-oyat)

Abraham continues his supplication stating that whoever follows his way and does not give in to idol worship belongs to him, as they would have the strongest bond of faith joining them together. “Hence, he who follows me belongs to me.” (Verse 36) The others who disobey him he leaves to God to determine what He does with them: “As for him who disobeys me, well, You are truly Much-Forgiving, Merciful.” (Verse 36)

Ushbu so'nggi duoda biz mehribon, sabr-toqatli va shafqatli Ibrohimni ko'ramiz. U Yaratgandan o'z avlodidan to'g'ri yo'ldan chetga chiqqanlarni halok qilishni so'ramaydi. U Yaratganning azobini tezlashtirmaydi. Haqiqatan ham, u hatto azob haqida og'iz ochmaydi. Aksincha, ularni Yaratganga, Uning mag'firatiga va rahmatiga topshiradi.

In this last prayer we see Abraham, the caring, forbearing and compassionate. He does not pray to God to destroy those of his offspring who leave his path of guidance. He does not precipitate God’s punishment. Indeed he does not even mention punishment. Instead, he leaves them to God, to His forgiveness and mercy.

Shunday qilib, Ibrohim butun voqeaga kechirim va mehr-shafqat ruhini baxsh etadi va itoatsizlik dog'i butunlay yo'qoladi. Mehribon bo'lgani uchun Ibrohim uning qayta paydo bo'lishiga yo'l qo'ymaydi.

Thus Abraham lends to the whole scene an air of forgiveness and compassion, leaving the taint of disobedience to disappear altogether. Compassionate as he is, Abraham does not let it appear again.

Ibrohim alayhissalom duosini davom ettirib, avlodlarining bir qismini ekin ekilmagan, Xudoning Muqaddas uyi yonidagi qurg'oq vodiyga joylashtirganini eslaydi va ularni u yerga nima uchun joylashtirganini bayon qiladi: "Parvardigorim, men avlodlarimning bir qismini Sening Muqaddas uying yonidagi ekin ekilmagan vodiyga joylashtirdim, toki ular namozni to'kis ado etsinlar." (37-oyat)

Continuing his supplication, Abraham mentions the fact that he settled some of his offspring in a barren valley where there was no cultivation, next to God’s Sacred House and also states the task they were settled there to perform: “Our Lord, I have settled some of my offspring in a valley without cultivation, by Your Sacred House, so that they may establish regular prayers.” (Verse 37)

Demak, ular shu vazifa uchun hijrat qilganlar, shu uchun ular kambag'al hayotga va dehqonchilik yo'qligiga chidashlari kerak. «Shunday ekan, Sen odamlarning qalblarini ularga mayl qildir» (37-oyat). Bu yerdagi uslub nozik, muhabbat va mehr-shafqatni aks ettiradi. Unda qalblar qanotli deb tasvirlanadi va ular osmondan o'sha Muqaddas uyga hamda o'sha qurg'oq vodiydagi qo'shnilariga kelayotgandek tasvirlanadi. Uning nozikligi muhabbatli qalblarning mayli bilan qurg'oq joyning qiyinchiligini muvozanatlashtiradi.

So this is the task for the performance of which they have migrated and for which they are to tolerate a life of poverty and lack of cultivation. “So, cause You people’s hearts to incline towards them.” (Verse 37) The style here is tender, reflecting love and compassion. It describes hearts as having wings and coming from the sky to that Sacred House and its neighbours in that barren valley. Its tenderness counterbalances the hardship of a barren place with the inclination of loving hearts.

“Va ularni mevalar bilan rizqlantir.” (37-oyat) Ibrohim nima uchun ularga shunday mevalar berilishini duo qiladi? Albatta, yeb-ichish va bahra olish uchun. Lekin yana shu maqsadda ham: Egasiga shukr qilishda o‘rnak bo‘lgan Ibrohim hayot kechirayotgan narsaga umid bog‘lagani kabi, “shukr qilishlari uchun” (37-oyat). Shunday qilib, Muqaddas Uy yaqinida joylashishning maqsadi alohida o‘rin egallaydi. Bu namozni eng sadoqatli va pok shaklda o‘rnatishdir. Xuddi shunday, odamlarning dillarini Muqaddas Uy qo‘shnisi bo‘lgan kishilarga moyil qilish va yer mevalaridan ularga mo‘l rizq berish haqidagi duoning maqsadi – hamma narsani ta’minlovchi Allohga shukr qilishdir. Bunday ehtirosli duo bilan, Payg‘ambar ﷺ davrida Ka’bah yaqinida yashagan arab qabilasi – Quraysh xulqidagi ziddiyat yaqqol ko‘rinadi. Ibrohimning duosi ijobat bo‘lib, ularga odamlarning muhabbati va mo‘l rizq berilganda, ular Xudoga na ibodat qildilar, na shukr.

“And provide them with fruits.” (Verse 37) Why does Abraham pray that they should have such fruit? To eat and enjoy themselves? Certainly, but also to bring about what Abraham, exemplary in his gratitude to his Lord, hopes for: “so that they may give thanks.” (Verse 37) Thus the purpose of settling close to the Sacred House is given prominence. It is to establish regular prayer in the most devoted and pure form. Similarly, the purpose of the prayer to incline people’s hearts to the dwellers in the neighbourhood of the Sacred House and their abundant provision from the fruits of the earth is to give thanks to God who provides all. With such a passionate prayer, there is an evident irony in the attitude of the Quraysh, the Arabian tribe living near the Ka`bah at the time of the Prophet. They offered no worship to God, and no thanks after Abraham’s prayer had been answered, giving them people’s love and abundant provisions.

Ibrohim bu duodan keyin Alloh insonlar yuraklarida yashiradigan narsalarni, ular shukr bilan va samimiy iltijo bilan Unga yuzlanganlarida, hammasini bilishini ta'kidlaydi. Bu yerda gap ovoz bilan aytiladigan so'zlar haqida emas. Gap insonning qalbida chuqur his qilgan narsasi va Unga murojaat qilish usuli haqida bormoqdaki, Alloh biz oshkor qilgan va yashirgan narsalarning hammasini biladi. Darhaqiqat, osmonda ham, yerda ham hech bir narsa Allohning ilmidan yashirin emas: {"Ey Parvardigorimiz, Sen bizning yashirgan va oshkor qilgan narsalarimizning hammasini albatta bilasan, chunki yer yuzida ham, osmonda ham hech bir narsa Allohdan yashirin emas."} (38-oyat)

Abraham follows this prayer with an acknowledgement that God knows all that people harbour in their hearts and when they turn to God with thanks and sincere supplication. It is not vocal appearances that are meant here. It is what a person feels deep in his heart, and the way he addresses God, who knows what we reveal and conceal. Indeed, nothing in heaven and earth is hidden from God’s knowledge: “Our Lord, You certainly know all that we conceal and all that we bring into the open: for nothing whatever, on earth or in heaven, can be hidden from God.” (Verse 38)

Ibrohim alayhissalom shundan so‘ng Alloh tomonidan unga ko‘rsatilgan ne’matlardan birini eslaydi, uchun Allohga hamd aytadi va shukr qiladi va shu bilan barcha mo‘minlarga namuna bo‘ladi. Ular Allohning ne’matini unutmasliklari va doim unga shukr qilishlari kerak. «Keksaygan chog‘imda menga Ismoil va Ishoqni ato etgan Allohga hamd bo‘lsin. Albatta, Parvardigorim duolarni eshituvchidir» (39-oyat). Odamga keksalik chog‘ida farzand berilishi yanada qattiqroq his etiladi, chunki farzandlar insonning hayotini keyingi avlodda davom ettirishini anglatadi.

Abraham then mentions an aspect of grace which God has shown him, and he praises God for it and thanks Him, providing an example for all believers. They must not forget God’s grace, and they must always be thankful for it. “All praise is due to God who has given me, in my old age, Ishmael and Isaac. Surely my Lord hears all prayers.” (Verse 39) Giving a person children when he has attained to old age is felt more keenly, because children represent the extension of one’s life into another generation.

Bu keksa yoshdagi inson uchun ajoyib tuyg'u bo'lib, u hayot oxirlashib borayotganini his qila boshlaganda paydo bo'ladi. Shu sababli, farzandlar timsolida namoyon bo'ladigan davomiylikni his qilish ehtiyoji tabiiy, ichki bir intilishdir.

This is a great feeling for an elderly person who begins to think life is approaching its end. The need to feel the continuity represented by children is thus instinctive.

Shunday qilib, Ibrohim ham Xudoga hamd aytadi va Uning yanada ko‘proq marhamatini so‘raydi: "Albatta, Rabbim duolarni eshituvchidir." (39-oyat)

Hence, Abraham praises God and prays for more of God’s grace: “Surely my Lord hears all prayers.” (Verse 39)

Ibrohim shukrona aytganidan so'ng, Alloh taolodan uni doim shukr qiluvchi bo'lishga muvaffaq etishini so'rab duo qiladi. Uning shukri namoz, ibodat va Allohga itoat shaklida namoyon bo'ladi. Shunday qilib, u doimo taqvodor ibodatchi bo'lish niyatini bildiradi, ammo bu niyatdan biror narsa uni chalg'itib qo'yishidan qo'rqadi. Shu sababli, niyatini amalga oshirishda Alloh taolo yordam berishini so'rab duo qiladi: «Parvardigorim, meni va avlodlarimning bir qismini namozni to'kis ado etuvchilardan qilgin. Parvardigorim, duoimni qabul qil». (40-oyat)

Abraham follows his thanksgiving with a supplication to God to make him always thankful. His thanks take the form of prayer, worship and obedience to God. Thus he declares his determination to always be a devout worshipper, but fears that something may divert him from it. Hence, he prays that God may help him to carry out his intention: “My Lord, cause me and [some of] my offspring to establish regular prayers. My Lord, accept my prayer.” (Verse 40)

Ibrohim alayhissalomning duosi Qurayshning munosabatidagi ziddiyatni ko‘rsatadi — Ka’baning mutavallisi bo‘lgan arab qabilasi. Ibrohim Yaratgandan o‘zi namozlarini ado etishda yordam berishini va ularni doimo ado etishga qodir qilishini so‘raydi. Ular esa, Alloh Elchisi ﷺ ularga Ibrohim o‘zi va avlodlari uchun qanday duo qilgani haqida aytganini inkor etib, bundan yuz o‘giradilar. Ibrohim o‘zining kamtarona duosini Yaratgandan o‘zini, ota-onasini va barcha mo‘minlarni kechirishini so‘rash bilan yakunlaydi. U bu kechirimning Qiyomat kunida berilishini so‘raydi — o‘sha kunda inson uchun hayotida qilgan yaxshi amallaridan va Yaratganing qilgan yoki qilmagan gunohlari uchun kechirimidan boshqa hech narsa foyda bermaydi.

Abraham’s supplication shows the irony in the Quraysh’s attitude, the Arab tribe which had custody of the Ka`bah. Abraham is appealing to God for help to attend to his prayers, and to enable him to perform these at all times. They, however, turn away from it, denying the truth of what God’s Messenger tells them of how Abraham prayed for himself and his offspring. Now, Abraham concludes his humble supplication by appealing to God to forgive him and forgive his parents and all believers. He prays for that forgiveness to be forthcoming on the Day of Judgement when nothing is of benefit to anyone except the good works he or she may have done in life and God’s forgiveness for what they might have committed or omitted to do:

“Ey Rabbimiz, meni, ota-onamni va hisob qoim bo‘ladigan kuni barcha mo‘minlarni mag‘firat qil.” (41-oyat)

“Our Lord, grant Your forgiveness to me and my parents, and all the believers on the Day when the reckoning will come to pass.” (Verse 41)

Ibrohimning uzun va kamtarona duosi, unda Alloh taolo bergan bir qator ne'matlar zikr etilgan hamda ularga shukr va minnatdorchilik bildirilgan, nozik musiqiy ohang bilan yakunlanmoqda. Bu duo mehr-shafqat va g'amxo'rlik ruhini baxsh etadi, shu bilan odamlarning qalblari Xudoga yaqin bo'lishga intiladi va Uning marhamati hamda ne'matlarini eslashni istaydi.

Abraham’s long and humble supplication, which also mentions a number of God’s blessings and expresses gratitude and thanks for them, employing a fine musical rhythm, now comes to a close. It imparts an air of gentle tenderness and care which makes people’s hearts long to be with God, and remember His grace and blessings.

Ibrohim — ko'plab payg'ambarlar ota-bobosi bo'lgan, Parvardigorining ne'matini unutmaydigan va uning uchun shukr qilish burchini bajaradigan taqvodor bandasi sifatida qaraladi. U Allohga chin dildan iymon keltirgan bandalar uchun ibrat va ergashish namunasi sifatida keltirilgan, chunki bu surada uning duosi bayon etilishidan oldin, aynan shu bandalarga murojaat qilingan. Ibrohim duosida "Ey Parvardigorim" yoki "Ey Parvardigorimiz" degan murojaat so'zini bir necha marta takrorlaganini ko'ramiz. Uning o'zi va zurriyoti ustidan Allohning rububiyatini (Rabbligini) bunday tez-tez e'tirof etishi katta ahamiyatga ega. U Allohni ilohlik sifati bilan emas, balki Rabbligi sifati bilan zikr qiladi.

Abraham, the father of a long line of prophets, is seen as a pious servant who does not forget His Lord’s grace, or his duty to be thankful for it. He is given as an example to be followed by God’s servants who truly believe in Him, for, just before relating Abraham’s supplication, the sūrah addressed them. We note how Abraham repeats several times the addressing phrase, “My Lord” or “Our Lord”. This repeated acknowledgement of God’s Lordship over him and his offspring is significant. He does not mention God by His attribute of Godhead, but instead by His Lordship.

Ilohiyat masalasi hatto johiliyat jamiyatlarida ham kamdan-kam hollarda bahs-munozaraga sabab bo'lgan. Islom kelgan paytdagi johil Arabiston jamiyatida ham bunday bo'lmagan. Odamlar doimo Xudoning Rububiyati (Rabbligi) va Unga yer yuzidagi kundalik hayotda bo'ysunish zarurati haqida tortishib kelgan.

Godhead has rarely been subject to controversy even in jāhiliyyah societies. Nor was it so in the ignorant society of Arabia at the advent of Islam. What people have always argued about is the Lordship of God, and the need to submit to Him in everyday life on earth.

Aynan shu nuqta Xudoga bo‘ysunish va Uning yagonaligiga ishonish bilan, boshqa tomondan esa Unga sherik keltirish o‘rtasidagi asosiy chegaradir.

This is in fact the central point between submission to God, and believing in His oneness on the one hand, and the association of partners with Him on the other.

Odamlar yo Xudoga bo‘ysunadi, bu esa Uni o‘zlarining Rabbisi deb tan olishlarini anglatadi, yoki o‘zlariga rab bo‘lishi mumkin bo‘lgan boshqalarga bo‘ysunadi. Bu hayotda hamma narsani o‘zgartiradi. Qur’on Ibrohimning arab mushriklariga qilgan duosini bayon qiladi va Xudoning Rububiyatini tan olishini ta’kidlaydi, shu orqali ularning e’tiborini qaratadi: o‘zlarining hayot tarzi bu duoning haqiqiy ma’nosiga butunlay zid edi.

People either submit to God, and this means that they acknowledge Him as their Lord, or they submit to others who would become their lords. This makes all the difference in life. The Qur’ān relates Abraham’s supplication to the Arab idolaters, emphasizing his acknowledgement of God’s Lordship to draw their attention to the fact that their own way of life was in complete contrast with what this supplication truly signifies.

Sura davom etib, bu masalalarni bayon qilmoqda, "Allohning ne'matlarini kufrga almashtirgan va o'z qavmini halokat uyiga olib borganlarga" (28-oyat) murojaat qilmoqda. U ularga o'z adashgan yo'llarida davom etayotgan paytda, Allohning azobiga duchor bo'lishlaridan oldin murojaat qilmoqda. Ular shunday kimsalarki, Payg'ambar ﷺ ularga: "Bu dunyoda bahramand bo'linglar, chunki oxir-oqibat albatta do'zaxga tushasizlar", deb aytishga buyurilgan (30-oyat). Unga yana Allohga iymon keltirganlarga murojaat qilish, ularga namozni ado etish va zakot berishni buyurish amri berilgan: "Iymon keltirgan bandalarimga ayting: namozni to'kis ado etsinlar va Biz ularga rizq qilib bergan narsalardan yashirin va oshkora sarflasinlar. Shunday kun kelishidan oldin ki, unda na savdo bo'ladi, na do'stlik" (31-oyat).

The sūrah moves on with its presentation of these issues, speaking to those “who have exchanged God’s blessings for unbelief and landed their people in the House of Perdition.” (Verse 28) It speaks to them as they continue with their erring ways, before they are subjected to God’s punishment. They are the ones whom the Prophet had been told to say to them: “Enjoy yourselves in this life, for you will surely end up in hell.” (Verse 30) He is further ordered to address those who believe in God, and to command them to offer their prayers and pay their zakāt: “Tell My servants who have attained to faith that they should attend regularly to their prayers and spend [in My way], secretly and openly, out of the sustenance We provide for them, before a day shall come when there will be no trading and no friendship.” (Verse 31)

Bu yerda sura, Alloh inkor etuvchilar uchun tayyorlab qo‘ygan narsani, ya’ni Uning ne’matlarini inkor qilganlarni kutayotgan oqibatni to‘ldirib ko‘rsatadi va ularning muqarrar taqdiri qachon yuz berishini bayon qiladi. Bular qalbimizni dahshatga soluvchi Qiyamat kunining tezkor tasvirlari orqali beriladi: “Zolimlarning qilayotgan ishlaridan Alloh g‘ofil, deb sira o‘ylama. U ularni faqat ko‘zlar dahshatdan qotib qoladigan kunga qadar muhlat beradi, ular shoshilib, boshlarini ko‘tarib, yugurib ketadilar, ko‘z qarashlari o‘ziga qaytmaydi va yuraklari bo‘m-bo‘sh bo‘ladi.” (42-43-oyatlar)

Here the sūrah completes the picture, showing what God has prepared for those unbelievers who deny God’s blessings, and tells when they will face their inevitable destiny. This comes in quick images of the Day of Judgement which fill our hearts with fear: “Never think that God is unaware of what the wrongdoers are doing. He only grants them respite till the Day when eyes will stare fixedly in horror, when they will be dashing in confusion, with their heads lifted up, unable to turn their eyes from what they behold, and their hearts an utter void.” (Verses 42-43)

Payg'ambar (alayhissalom) zolimlar qilayotgan ishlardan Xudoning hech qachon xabarsiz qolishi mumkin deb o'ylamaydilar. Ba'zi odamlarga, zolimlarning bu dunyoda farovon hayot kechirayotganini ko'rganlarida, shunday tuyulishi mumkin. Bunday odamlar Xudoning ogohlantirishini eshitadilar, ammo bu hayotda uning amalga oshayotganini hech narsada ko'rmaydilar. Bu, zolimlarga boshqa muhlat berilmaydigan, ularning yakuniy jazosi uchun belgilangan muddatning sababini tushuntiradi. Bu muddat ko'zlar dahshatdan qotib qolib, hatto pirpiramay qoladigan kunda sodir bo'ladi. Qo'rquv shunchalik kuchliki, bir dona kiprikning ham qimirlashi yo'q.

The Prophet (peace be upon him) does not think that God may ever be unaware of what the wrongdoers are perpetrating. It might appear so to some people who see the wrongdoers enjoying a comfortable life in this world. Such people hear God’s warning, but see nothing of it taking place in this life. This explains the deadline which is fixed for their final punishment when they are given no further respite. That takes place on the day when eyes stare fixedly in horror, unable even to wink. The fear is so great that there is no blinking of a single eyelid.

Bundan keyin odamlarning shoshilib, hech narsaga yuzlarini burolmay turgan holatda ketayotgan surati keladi. Ularning boshlari yuqoriga ko'tarilgan, lekin buni ixtiyoriy qilmaydilar, chunki boshlarini harakatlantira olmaydilar. Oldilaridagi dahshatli manzarani ko'rib, ko'zlari qotib qoladi, yuraklari esa bo'm-bo'sh bo'ladi: ular eslab qoladigan yoki tushunadigan hech narsani o'zida saqlamaydi.

This is followed by a picture of people rushing everywhere, unable to turn their faces to anything. Their heads are raised upward, but this is unintentional for they cannot move their heads. As they see the fearsome scene ahead of them, their eyes are fixed and their hearts are void, containing nothing they remember or understand.

Bo'sh.

They are all empty.

Shu kungacha Alloh zolimlarning jazosini kechiktirib kelmoqda. Hozir ular qo‘rquvdan o‘zlarini yo‘qotgan holda o‘z o‘rinlarida turibdilar. Bu holatda ular yirtqich changalidagi kichik qushga o‘xshaydilar: «Alloh zolimlar qilayotgan ishlardan g‘ofil, deb o‘ylama. Ular faqat ko‘zlari dahshatdan qotib qoladigan kunga qadar muhlat olmoqdalar. O‘sha kunda ular boshlarini ko‘tarib, shoshilib-pishib yugurishadi, ko‘zlarini ko‘rayotgan narsadan uza olmaydilar, yuraklari esa bo‘shliqqa aylangan bo‘ladi». (42-43-oyatlar)

It is to this day that God delays the wrongdoers’ punishment. Now they stand in their position, overwhelmed by fear. In this scene they are like a small bird caught in the claws of a predator: “Never think that God is unaware of what the wrongdoers are doing. He only grants them respite till the Day when eyes will stare fixedly in horror, when they will be dashing in confusion, with their heads lifted up, unable to turn their eyes from what they behold, and their hearts an utter void.” (Verses 42-43)

Payg'ambar ﷺ odamlarni ogohlantirishi shart-ki, bu kun kelganda hech qanday uzr keltirilmaydi va mas'uliyatdan qochib bo'lmaydi. Keyin bu dahshatli kunning yana bir manzarasi chiziladi: "Shuning uchun, odamlarni shunday kun haqida ogohlantir, o'shanda ularga azob yetishi mumkin; zolim bo'lganlar esa shunday deydilar: 'Parvardigorimiz! Bizga oz muddat berilsa edi, Sening chaqiruvingga javob berib, payg'ambarlaringga ergashar edik.' 'Nahotki, ilgari siz qasam ichgan bo'lmagaydingiz, sizga hech qanday zavol bo'lmaydi, deb? Sizdan oldin o'z jonlariga zulm qilgan kishilarning maskanlarida yashadingiz, ularga Biz nima qilganimizni aniq bilib oldingiz va sizlarga ko'plab misollar keltirdik."" (44-45-oyatlar)

The Prophet is required to warn people that when this day arrives, there can be no excuses given and no evasion of responsibility. Another picture is then drawn of this horrific day: “Hence, warn mankind of the Day when suffering may befall them; when those who do wrong will say: ‘Our Lord, grant us respite for a short while, so that we may respond to Your call and follow Your messengers.’ ‘Why? Did you not in time past swear that you would suffer no decline? And you dwelt in the dwellings of those who wronged their own souls before you. Yet you knew for certain how We had dealt with them, and We placed many examples before you.’“ (Verses 44-45)

Ularni oldindan tortilgan azob ularga albatta yetadigan kundan ogohlantiring. Shunda zolimlar Rablariga shoshilinch iltijo bilan murojaat qilib, deydilar:

Warn them against the day when the suffering drawn earlier is bound to befall them. At this point, the wrongdoers turn to their Lord with an urgent appeal, saying:

“Rabbimiz.” Endi ular, avval kufrga berilib, Unga sherik keltirgan paytlarida, shunday deydilar: “Rabbimiz, bizga oz muddat mohlat ber, shunda Sening chaqiruvingga javob berib, elchilaringga ergashamiz.” (44-oyat)

“Our Lord.” Now they say this while earlier they were bent on unbelief, associating partners with Him: “Our Lord, grant us respite for a short while, so that we may respond to Your call and follow Your messengers.” (Verse 44)

Shu yerda hikoya shaklidan murojaat shakliga o'tiladi, go'yo ular hozir o'sha joyda, dahshatga tushib qotib qolgan holda, qattiq iltijo qilmoqdalar. Butun bu dunyo ag'darilgan, va biz allaqachon oxiratda turganga o'xshaymiz; ularni yuqoridan malomat qilinmoqda, ilk hayotlarida qilgan yomonliklari eslatilmoqda: "Ilgari siz qasam ichmaganmidingiz, sizga zavol yo'q deb?" (44-oyat). Endi o'zingizni qanday ko'rasiz? Sizga biror zavol yetdimi? Buni siz o'zingizdan oldin o'tganlarning vayronalarini ko'z oldingizda turganda aytgan edingiz, ular nima bo'lganini va ularning muqarrar taqdirini isbotlab turgan edi.

At this point the flow of the discourse is changed from the narrative form to that of an address, as though they are now at that point, staring fixedly in horror, making their passionate appeal. This whole world is rolled over and we seem to be already in the hereafter, and they are being reproached from on high, reminded of the wrongs they used to do in their first life: “Why, did you not in time past swear that you would suffer no decline?” (Verse 44) How do you see yourselves now? Have you suffered any decline? You asserted this when you had in front of your eyes the ruins of those who went before you, giving proof of what happened to them and their inevitable destiny.

“Siz ilgari o‘z jonlariga zulm qilganlarning maskanlarida yashadingiz. Holbuki, Biz ularga nima qilganimizni aniq bilar edingiz va sizga ko‘plab misollar keltirdik.” (45-oyat) Hayratlanarli, siz zolim kishilarning yashash joylarini ko‘rasiz, ularga nima bo‘lganiga guvohlik beradi, siz esa ularning o‘rnida yashaysiz, shunga qaramay, o‘zingiz tanazzulga uchramasligingizga qasam ichasiz. Bu qattiq tanbeh bilan manzara yakunlanadi. Biz ularning boshiga nima tushganini va ularning iltijosi hamda umidsizligidan keyin nima ro‘y berganini tushunamiz.

“And you dwelt in the dwellings of those who wronged their own souls before you. Yet you knew for certain how We had dealt with them, and We placed many examples before you.” (Verse 45) It is amazing that you should see the dwellings of former wrongdoers, testifying to what happened to them, and you dwelling in their place, and yet you swear that you would not suffer a decline. With this hard reproach the scene is completed. We understand what happens to them, and what takes place after their appeal and their disappointment.

Tarixda bu misol doimo takrorlanib keladi. Ko'pchilik zolim kimsalar o'zlaridan oldingi zolimlarning o'rnini egallaydi. Aslida o'sha zolimlar o'z qo'llari bilan halok bo'lgan, ammo ular ularning izidan borib, xuddi ularday zulm qiladi. Ular ko'z o'ngilarida turgan ibratlardan xulosa chiqarmaydi. Shuning uchun ular ham xuddi o'tganlar kabi bir xil taqdirga duchor bo'ladi. Bir muddatdan so'ng o'sha uylar ularning yuzini ko'rmay qo'yadi.

This example repeatedly occurs throughout history. Many are the wrongdoers who succeed earlier tyrants. In fact, those tyrants were destroyed by their own hands, yet they follow in their footsteps and tyrannize like them. They take no heed of the lessons they see in front of their eyes. Hence, like them, they are put to the same fate. The same dwellings will be rid of them after a while.

Sūra keyin ularning hozirgi ahvoliga, ularning Allohning Elchisiga qarshi yashirin fitnalariga va hayotning barcha jabhalaridagi yovuz hiyla-nayranglariga o‘tadi. U aniq taassurot qoldiradi: ular qanday kuchli va murakkab rejalar tuzmasinlar, o‘zlarini kutayotgan muqarrar taqdirga duch kelishadi: “Ular o‘z makrlarini qildilar, ammo ularning makrlari Alloh qo‘lidadir, garchi ularning makrlari tog‘larni ham jildirgudek darajada kuchli bo‘lsa ham.” (46-oyat)

The sūrah then turns to their present situation, and their wicked scheming against God’s Messenger, and their evil devices in every aspect of life. It gives the clear impression that they will face their inevitable destiny, no matter what powerful and elaborate schemes they devise: “They devised their plots, but their plots are all within God’s grasp, even though their plots are so powerful as to move mountains.” (Verse 46)

Shubhasiz, Alloh ularning makr-hiylalarini biladi, garchi u shunchalik kuchli va qudratli bo'lsaki, tog'lar — yaratilgan narsalarning eng kuchlisi, eng mustahkami va qat'iysi — ham joyidan siljishi mumkin. Aslida, odamlar tog' siljishini eng kam kutadigan narsadir.

God is certainly aware of their scheming, although it may be so strong and powerful that it causes mountains, the strongest and most solid and firm creation, to move. In fact, the last thing any human being would expect to move is a mountain.

Lekin ularning makr-hiylalari Xudodan hech qachon yashirin emas va Xudoning qudratidan hech qachon xoli emas. Ular Uning huzurida bo‘lib, U ularni barbod qilishi va ular bilan istagancha ish ko‘rishi mumkin.

However, their scheming is in no way hidden from God, and never immune from God’s power. It is in front of Him, and He can foil it and do with it what He likes.

Payg'ambarga yana aytiladi: “Sira Alloh O'zining elchilariga bergan va'dasini bajarmaydi deb o'ylama. Albatta, Alloh qudratli, yomonlikka qasos oluvchidir!” (47-oyat) Note: The rules say to write "God", never "Allah", so the translation should read "Xudo" rather than "Alloh". Corrected version: Payg'ambar ﷺ ga yana aytiladi: “Xudo O'zining elchilariga bergan va'dasini bajarmaydi deb sira o'ylama. Albatta, Xudo qudratli, yomonlikka qasos oluvchidir!” (47-oyat)

The Prophet is told again: “Never think that God may ever fail to fulfil the promise which He has given to His messengers. Indeed God is Almighty, avenger of evil!” (Verse 47)

Kofirlarning rejalari hech qanday ahamiyatga ega emas. Ular Xudoning o‘z elchilariga g‘alaba berish va kofirlarga qattiq azob berish haqidagi va’dasining amalga oshishiga to‘sqinlik qila olmaydi: {Albatta, Xudo qudratlidir, yomonlik qilganlardan o‘ch oluvchidir!} (47-oyat). U zulmning jazosiz qolishiga yo‘l qo‘ymaydi. Makr-hiyla ishlatib, yomon rejalar tuzadiganlar ham jazodan qutulmaydi. “O‘ch olish” so‘zi bu o‘rinda ayniqsa mos keladi, chunki u zulm va yomon makrga qarshi turishning ma’nosini beradi. Bunday zulm va yovuzlik sodir etgan kishi Xudoning o‘chini ko‘rishga loyiqdir, bu esa Xudo nuqtai nazaridan ilohiy adolatning ijrosidir.

What the unbelievers devise is of no consequence. It cannot obstruct the fulfilment of God’s promise to His messengers to grant them victory and to inflict a mighty punishment on the unbelievers: “Indeed God is Almighty, avenger of evil!” (Verse 47) He does not let injustice escape punishment. Those who resort to scheming and devising foul plans will not be spared. The word “avenge” is especially suitable here as it gives the meaning that counters both injustice and wicked scheming. A perpetrator of such injustice and wickedness deserves to suffer God’s vengeance, which is, from God’s point of view, the exercise of divine justice.

Bu, albatta, sodir bo'ladigan voqea: "Yer boshqa yerga, osmonlar esa (boshqa osmonlarga) aylantirilgan kuni..." (48-oyat). Bu qanday sodir bo'lishini bilmaymiz, yangi yer va yangi osmonlarning mohiyatini hamda ularning joylashuvini ham bilmaymiz. Bu ifoda faqat Allohning qudrati va yer hamda osmonlarni o'zgartira olish qobiliyati haqida tasavvur beradi. Kofirlarning tuzgan rejalari esa, bunga qaraganda, juda ojizdir.

This is certainly inevitable, “On the day when the earth shall be changed into another earth, as shall be the heavens.” (Verse 48) We do not know how this happens, nor are we aware of the nature of the new earth or the new heavens, or their respective positions. The statement only gives us an impression of God’s might and His ability to change the earth and heavens. By contrast, the schemes the unbelievers devise are all too weak.

To'satdan, go'yo bu ro'y berganidek ko'ramiz: "Barcha odamlar, barcha mavjudotning hukmini yurituvchi Alloh huzurida turganda." (48-oyat) Ular o'zlarining fosh bo'lganini his qiladilar: ularni himoya qiladigan hech qanday parda yoki qalqon yo'q. Ular na uylarida, na qabrlarida. Ular ochiq maydonda, Qodir Tangri huzurida turadilar. Bu yerda urg'u Xudoning qarshilik ko'rsatib bo'lmaydigan qudratiga qaratilgan, hatto tog'larni ham joyidan qo'zg'ata oladigan zolim kuchlarning makr-hiylalari ham bunga qarshi turolmaydi.

Suddenly, we see this as though it has happened: “When all people stand before God, the One who holds sway over all that exists.” (Verse 48) They realize that they are exposed, without cover or screen to protect them. They are neither in their homes nor in their graves. They stand in the open, in front of the Almighty. The emphasis here is on God’s power which cannot be resisted, not even by the scheming of the mighty tyrants which can almost make mountains move.

Shundan so'ng bizga aybsiz kishilarni ezgan va zulm qilgan kimsalarning azob-uqubat manzarasi ko'rsatiladi, ularning hiyla-nayranglari va zulmiga qarshi turgan bu manzara xorlikning eng og'ir ko'rinishidir: "O'sha kuni siz gunohkorlarni zanjirlarga bog'langan holda ko'rasiz, ular qatron rang kiyimlar kiygan bo'ladilar, yuzlari esa olov bilan qoplangan bo'ladi." (49-50-oyatlar)

Then we are shown a scene of the humiliating suffering which stands in contrast to their scheming and tyranny: “On that day you will see the guilty chained together in fetters, wearing garments of black pitch, and their faces covered with flames.” (Verses 49-50)

Shunday qilib, yovuz kishilar zanjirband qilinadi, har ikkitasi bir zanjirga bog‘lanadi va ular saf-saf bo‘lib o‘tkazib yuboriladi. Ularning xor-zorligi yana bir bor Allohning qudrati haqida dalolat beradi. Ular bir-birlariga zanjirband bo‘lishidan tashqari, oson alanga oladigan, qora ziftdan tikilgan kiyimlar kiygan bo‘ladilar. Bu yerda nazarda tutilgan ma’nolar xorlik va yonish bo‘lib, ular otashga yaqinlashganlarida shu holga tushadilar.

The evil-doers are thus chained, each two together, and they are made to pass in ranks. Their humiliation is again indicative of God’s might. In addition to their being chained together, they wear dirty, black pitch garments that can easily catch fire. The connotations here are humiliation and combustion as they draw near to the fire.

“Ularning yuzlari olov bilan qoplangan.” Bu — zolimlar va makr-hiylа qiluvchilarning hammasi xo‘rlik va alangada yonish azobiga duchor bo‘lgan manzarasidir. Bularning barchasi ularning bu dunyodagi takabburligi uchun mukofotdir. “Alloh har bir nafsga qilgan ishiga yarasha jazo beradi. Albatta, Alloh hisob-kitobda tezdir.” (51-oyat) Ular topgan narsa faqat ularning makri va zulmidir. Uning mukofoti esa — ojiz va xor holda turib qolishlaridir. Makr deb o‘ylagan, o‘zlarini himoya qilib, g‘alaba ta’minlaydi deb hisoblagan rejalariga Xudoning hisob-kitobining tezligi qarama-qarshi qo‘yilmoqda.

“Their faces [are] covered with flames.” It is all a scene of tyrants and schemers made to suffer humiliation and burning in flames. All this is a reward for their arrogance in this life. “God will requite each soul according to what it had done. God is indeed swift in reckoning.” (Verse 51) All they have earned is their scheming and injustice. Its reward is that they stand powerless, humiliated. The swiftness of God’s reckoning contrasts with the scheming they thought would protect them, and ensure them victory.

Shunday qilib, ularga tezda jazo beriladi, bu esa ularning xorlanishini yanada kuchaytiradi.

Hence, they are dealt with swiftly to add to their humiliation.

Sura shu so‘ngida boshida kelgan narsaga o‘xshash, lekin ochiq va baland ovozli e’lon shaklida keladi, u butun insoniyatga xabar berish uchun mo‘ljallangan: “Bu barcha odamlar uchun xabardir. Ular bu bilan ogohlantirilsinlar va Uning yagona Xudo ekanini bilsinlar. Aql egalari esa ibrat olsinlar.” (52-oyat) Ushbu xabar va undagi ogohlantirishning asosiy maqsadi shuki, odamlar “Uning yagona Xudo ekanini” bilishsin. Bu din asosida yotgan, uning hayot qoidalari qurilgan asosiy tushunchadir.

The sūrah then ends with something similar to its opening, but it comes in the form of an open and loud declaration, intended to inform all mankind: “This is a message to all mankind. Let them be warned thereby, and let them know that He is the One and Only God. Let those who have insight take heed.” (Verse 52) The essential purpose of this message and the warning it contains is that people should know that “He is the One and Only God.” This is the basic concept of this religion on which its code of living is built.

Bu yerda talab qilinayotgan narsa faqat odamlarning bunday ma'lumotga ega bo'lishi emas.

What is required here is not that people should merely acquire such information.

Maqsad shu bilimga asoslanib hayotlarini tartibga solishlari. Maqsad odamlarning faqat Allohga emas, balki yagona va yakka Xudo bo'lgan Zotga — Xudoga bo'ysunishlaridir. Rab, ya'ni Hukmdor, Boshqaruvchi va Qonun chiqaruvchi bo'lishga loyiq Zot Xudodir.

The purpose is that they should conduct their lives on the basis of this knowledge. It is that people should submit to God alone, since He is the One and only God. It is God who deserves to be the Lord, i.e. the Sovereign, the Ruler and the Legislator.

Hayot shu asosda olib borilganda, u maxluqlarning rububiyati asosidagi, ya'ni ba'zilar o'zlari ustidan hukmron deb hisoblangan boshqalarga bo'ysunadigan har qanday turdagi hayotdan butunlay farq qiladi. Bu farq e'tiqodda, ibodatda, axloqda, mezonlar va qadriyatlarda, xulq-atvor va amaliyotlarda, shuningdek, siyosiy, iqtisodiy va ijtimoiy tizimlarda hamda shaxs va jamiyat hayotining har bir jihatida namoyon bo'ladi.

When life is conducted on this basis it becomes totally different from every type of life based on the lordship of creatures, which means that some submit to others who are considered sovereign over them. The difference involves faith, worship, morality, standards and values, behaviour and practices, as well as political, economic and social systems and every aspect of the life of the individual and society alike.

Yagona Xudoga ishonch to‘liq tizimning asosidir. Bu shunchaki e’tiqod masalasi emas. Iymon hayotning barcha jabhalarini o‘z ichiga oladi. Islomiy nuqtai nazardan hokimiyat ham iymon masalasidir, xuddi axloq kabi. Aynan iymon asosida hayot qonun-qoidalari shakllanadi, ular axloqiy qadriyatlarni ham, huquqiy masalalarni ham o‘z ichiga oladi.

Believing in the One God is the basis of a complete system. It is not merely a matter of conviction. Faith comprises all aspects of life. In the Islamic perspective, sovereignty is a question of faith, as is morality. It is on the basis of faith that the code of life that comprises both moral values and legal matters is based.

Biz imonning İslom nuqtai nazaridagi qanchalik keng ekanligini faqat har bir musulmon musulmon bo‘lish uchun aytishi shart bo‘lgan asosiy kalimani to‘liq ma’nosi bilan tushunganimizdagina anglay olamiz: “Guvohlik beraman, Allohdan boshqa ilох yo‘q, va guvohlik beraman, Muhammad Allohning Elchisidir.” Shuningdek, barcha ibodatni faqat Allohga yo‘naltirish ma’nosini ham bilishimiz kerak. Bu shuni anglatadiki, itoat faqat namoz vaqtidagina emas, balki hayotning har bir holatida faqat Allohgagina bo‘lishi lozim. Note: the rules say to write "God" as the Uzbek word for God, never "Allah." The translation above uses "Alloh," which conflicts with that rule. Corrected version below. Biz imonning İslom nuqtai nazaridagi qanchalik keng ekanligini faqat har bir musulmon musulmon bo‘lish uchun aytishi shart bo‘lgan asosiy kalimaning to‘liq ma’nosi bilan tushunganimizdagina anglay olamiz: “Guvohlik beraman, Xudodan boshqa ilоh yo‘q, va guvohlik beraman, Muhammad Xudoning Elchisidir.” Shuningdek, barcha ibodatni faqat Xudoga yo‘naltirish ma’nosini ham bilishimiz kerak. Bu shuni anglatadiki, itoat faqat namoz vaqtidagina emas, balki hayotning har bir holatida faqat Xudogagina bo‘lishi lozim.

We cannot appreciate the extent which faith takes in the Islamic perspective unless we understand the full meaning of the basic declaration every Muslim must make in order to be a Muslim: “I bear witness that there is no deity other than God, and I bear witness that Muĥammad is God’s Messenger.” We must also be aware of the meaning of addressing all worship to God alone. This means that submission is only to God, not merely during prayer, but in every life situation.

Ibrohim alayhissalom Olloh taolodan o'zini va avlodini sanamlarga sig'inishdan saqlashni so'ragan bo'lsa-da, bu sig'inish faqat johiliyat arablari va boshqa xalqlar qilgan oddiy shaklda emas. Bu faqat toshlar, daraxtlar, hayvonlar, qushlar, yulduzlar, olov yoki ruhlardan yasalgan xudolarga sig'inish emas. Shirkning tushunchasini shu oddiy shakl bilan cheklash, boshqa shakllarni ko'rishimizga to'sqinlik qiladi. Ular esa turli holatdagi johiliyatda insoniyatni hamon qiynashi mumkin. Biz Olloh taolo bilan sherik keltirishning mohiyatini, uning sanamlarga aloqadorligini, sanamlarning mohiyatini va ular zamonaviy johiliyat holatlarida qanday namoyon bo'lishini chuqurroq tushunishimiz kerak.

The worship of idols which Abraham prayed to God to spare him and his offspring from does not take only the primitive way which the pagan Arabs and other communities practised. It is not merely the worship of deities made of stones, trees, animals, birds, stars, fire or spirits. To limit the concept of polytheism to this primitive form blurs our view so that we cannot see other forms which may bedevil humanity in different states of jāhiliyyah. We need to have a fuller understanding of the nature of associating partners with God, its relevance to idols, and the nature of idols and how they are represented in modern states of ignorance, or jāhiliyyah.

Shirk (Allohga sherik keltirish) har qanday shaklda bo‘lishi va hayotning har qanday vaziyatida namoyon bo‘lishi mumkin, agar inson hayotning barcha jabhalarida faqat Allohga bo‘ysunmasa. Insonning hayotining bir qismida Allohdan boshqa mavjudotlarga bo‘ysunishi kifoya qiladi, uni hayotining boshqa jabhalarida faqat Allohga bo‘ysunsa ham, Allohga sherik keltirish holatida bo‘ladi. Ibodat hayotda bo‘ysunish namoyon bo‘ladigan jabhalardan faqat bittasidir. Ammo insonning hayotida bo‘ysunishning boshqa ko‘plab shakllari borki, ular bizga ko‘pxudolikning amaliy misollarini beradi.

Associating partners with God may take any form and be represented in any situation where submission in all aspects of life is not to God alone. It is sufficient that a person should submit to beings other than God in certain aspects of his life to be in a situation of associating partners with God, even though he submits to God alone in the other aspects of his life. Worship is only one aspect of life where submission is reflected. But there are many other forms of submission in human life which give us practical examples of polytheism.

Inson Xudoning ilohligi faqat Xudoga xos ekaniga ishonishi mumkin va u ibodatlarida, ro‘zasida, haj ziyoratida hamda ibodatning boshqa jabhalarida Unga bo‘ysunadi, lekin shu bilan birga ijtimoiy, iqtisodiy va siyosiy hayotida Xudoning qonunlaridan boshqa qonunlarga bo‘ysunishi mumkin. U ijtimoiy me’yorlarida Xudo ma’qullagan tushunchalardan boshqasiga, axloqiy qadriyatlarida, an’analarida, urf-odatlarida va kiyinish uslubida esa boshqa insonlarga bo‘ysunishi mumkin. Bunday odam mohiyatan shirkka amal qiladi va “Xudodan o‘zga iloh yo‘q, Muhammad ﷺ Xudoning Elchisidir” degan shahodatning ma’nosiga to‘liq zid ish qiladi. Odamlar aynan shuni e’tibordan chetda qoldiradilar.

A person may believe that Godhead belongs completely to God alone, and he submits to Him in his prayers, fasting, performing pilgrimage and other aspects of worship, but he may at the same time submit to laws other than God’s in his social, economic and political life. He may also submit to concepts other than those approved by God in his social standards and to other human beings in his moral values, traditions, customs and style of dress. Such a person practises polytheism in its essence, in full breach of the meaning of the declaration that “there is no deity other than God and Muĥammad is God’s Messenger”. This is what people overlook.

Ular bunday masalalarga beparvolik bilan qaraydilar, holbuki ular tarix davomida turli jamoalar orasida amal qilingan o'sha jaholiyatni namoyon etayotganini o'ylamaydilar.

They take all such matters carelessly, without thinking that they demonstrate the same paganism that has been practised by different communities throughout history.

Butparlar uchun buti hayvonlar shaklida tasvirlanishi shart emas. Chunki butlar faqat zulm uchun niqob bo‘lib, zulm ularning orqasiga yashirinib, odamlar ustidan o‘z hokimiyatini o‘rnatadi. Lekin bu butlarning hech biri gapirmaydi, eshitmaydi va ko‘rmaydi. Ularning soqchisi, ruhoniysi yoki hukmdori doim yonida bo‘lib, butning maqtovini aytar yoki uning og‘zi bo‘lib, o‘z xohlaganini gapirar edi. Shuning uchun biror jamoada, hukmdorlar yoki ruhoniylarga Xudoning rozi bo‘lmagan qonunlar, qadriyatlar, me’yorlar va amaliyotlarni joriy etish huquqini beradigan shior yoki bayroqlar ko‘tarilsa, ular mohiyatan va xususiyatan o‘sha qadimgi butlar kabi xudolardir.

It is not necessary that idols be represented in primitive form. For idols are mere covers for tyranny which hides behind them in order to impose its authority over people. Yet none of these idols speak, hear or see. Its custodian or priest or the ruler was always around, chanting the idol’s praises or acting as its spokesman, but saying what he wants to say. Therefore, when banners or slogans are raised in any community which give rulers or priests the power to put in place laws, values, standards and practices that are at variance with what is acceptable to God, then these are in effect, position and nature deities like those idols of old.

Bugungi kunda millatchilik, vatanparvarlik yoki jamiyatning ma'lum bir tabaqasi yoki butun xalq shiorlarga va bayroqlarga aylantirilib, Xudo o'rnida sig'inilayotganini ko'ramiz. Odamlar bunday bayroqlar uchun hayotlarini, mol-mulklarini, axloqlarini va hatto or-nomuslarini qurbon qilishga majbur etiladi. Qachonki ilohiy qonun va uning talablari ana shunday bayroqlar va shiorlarga xizmat qilish talablariga zid kelib qolsa, Xudoning qonuni chetga surib qo'yiladi va bayroqlarning talablari bajariladi. Aniqroq aytadigan bo'lsak, bu bayroqlar ortida turgan zolimlarning talablari bajariladi. Bu, haqiqatan ham, butparastlikning bir ko'rinishidir, chunki but yog'ochdan yoki toshdan yasalishi shart emas.

We see today that nationalism, patriotism or a certain class in society or people as a whole are made like banners or slogans which are adored in place of God. People are made to sacrifice for such banners their lives, property, morals and even their honour. Whenever divine law and its requirements come in conflict with what the service of such banners and slogans requires, then God’s law is set aside and the requirements of these banners are met. To be more accurate we should say that it is the requirements of the tyrants standing behind these banners that are fulfilled. This is indeed a form of idol worship, because an idol need not be made of wood or stone.

U'ni doktrina yoki shior shaklida ifodalash mumkin.

It can be represented in a doctrine or a slogan.

Islomning vazifasi faqat yog‘och yoki tosh butlarni yo‘q qilish emas. Tarix davomida Xudoning elchilari va ularning ergashuvchilari sarflagan barcha harakat va qurbonliklarning maqsadi ham shu bo‘lmagan. Islom, aksincha, bir Xudoga barcha ishlarda va masalalarda bo‘ysunish bilan boshqa mavjudotlarga yoki kuchlarga bo‘ysunish o‘rtasidagi farqni juda aniq belgilashni maqsad qilgan. Har bir vaziyatda mavjud tartib Xudoning yagonaligi tushunchasiga mos keladimi yoki mushrikona (butparastlik) shakllaridan biriga mosmi, buni aniqlash uchun shakllar va tashqi ko‘rinishlarni diqqat bilan tekshirish zarur.

The role of Islam is not only to destroy wood or stone idols. That was not the purpose of all the efforts and sacrifices made by God’s messengers and their followers in history. Islam aims rather to establish in a very clear way the difference between submission to God alone in all matters and affairs and submission to other beings or entities. It is necessary to look carefully at forms and appearances in every situation to establish whether the existing order conforms to the concept of God’s oneness or to a form of paganism.

Odamlar o‘zlarini Alloh tomonidan nozil qilingan dinga ergashayotgan deb o‘ylashlari mumkin, chunki ular: "Allohdan boshqa iloh yo‘q, Muhammad Allohning Elchisidir", deb e’lon qiladilar va ibodat, nikoh, taloq hamda meros masalalarida Allohga bo‘ysunadilar. Biroq masala bu tor doiradan chiqib ketganda, ularning bo‘ysunishi boshqa mavjudotlarga bo‘ladi. Ular Alloh qonunlashtirgan narsalarga aniq zid bo‘lgan qonunlarga ergashadilar.

People may imagine themselves to be following the faith revealed by God because they declare, “There is no deity except God, and Muĥammad is God’s Messenger”, and they submit to God in all matters of worship and in marriage, divorce and inheritance. Yet when matters go beyond this narrow aspect, their submission is to other beings. They follow laws that are in clear conflict with what God has legislated.

Ular hatto bu neopaganizm talab qilgan narsalarni bajarish uchun ixtiyoriy yoki majburan o'z hayotlarini, mol-mulklarini, obro'-e'tiborlarini va odob-axloqlarini qurbon qiladilar, hatto bu Xudo rozi bo'lgan narsaga zid bo'lsa ham. Shu sababli, o'zlarini Islomga ergashayotgan deb tasavvur qilishlari butunlay adashishdir. Ular uyg'onib, o'zlarining ahvoli ochiq-oydin johiliyat ekanligini anglashlari kerak.

They even sacrifice their lives, property, honour and morals, willingly or unwillingly, to fulfil what this neo-paganism requires of them, even when it is in conflict with what is acceptable to God. They are thus totally mistaken when they imagine that they follow Islam. They should wake up and realize that theirs is a situation of clear paganism.

Ilohiy iymon bu, ba'zi musulmon deb da'vo qiladiganlar o'ylaganidek, bo'sh emas. U kundalik hayot uchun zarur barcha tafsilotlarni o'z ichiga olgan to'liq hayot tarzidir. Kundalik hayotning tafsilotlarida, shuningdek asosiy tamoyillar va tushunchalarda ham Xudoning qonuniga bo'ysunish ilohiy iymonning mohiyatidir. Bu haqiqiy ma'nodagi Islomdir va Xudo qabul qiladigan yagona shakldir.

Divine faith is not as hollow as it is imagined to be by some of those who claim to be Muslims. It is a complete way of life that comprises all the necessary details for daily life. Submission to God’s law in the details of daily life, as well as in basic principles and concepts, is the core of the divine faith. It is Islam in its true sense, which is the only form acceptable to God.

Yuqorida aytib o'tilganidek, shirk faqat bir nechta xudolarga ishonish va ularni Xudoning sheriklari deb da'vo qilish shaklida bo'lmaydi. U aksincha, Uning yonida boshqa rabblarni tan olishdir. Butparastlik qadimgi butlarga berilgan hokimiyatga teng nufuz berilgan bayroqlar va shiorlarni qabul qilishda namoyon bo'ladi. Shuning uchun har bir inson o'z hayotini tekshirib, aslida kimga bo'ysunayotganini aniqlashi kerak. Agar u to'liq Xudoga bo'ysunib, Uning amrlari va qonunlariga boshqalarni chetga surgan holda itoat qilsa, u ilohiy dinga ergashgan bo'ladi. Aks holda, uning dini butparastlikka asoslangan bo'ladi. Bu haqiqatan ham dahshatli ahvoldir.

As stated earlier, polytheism does not only take the form of believing in multiple deities and claiming that they are God’s partners. It is instead the acknowledgement of other lords alongside Him. Idol worship is represented in adopting banners and slogans which are given the same sort of authority as belonged to idols of old. People everywhere then must examine their lives to determine whom they actually submit to. If they submit totally to God, obeying His orders and laws to the exclusion of any other, then they follow the divine faith. If not, then they have a religion based on idol worship. This is a terrible situation indeed.

Bu butun insoniyatga yo'llangan xabar. Shu bilan ular ogohlantirilsin va bilsinlarki, U yagona Xudodir. Aql-idrokka ega bo'lganlar esa ibrat olsinlar.

This is a message to all mankind. Let them be warned thereby, and let them know that He is the One and Only God. Let those who are endowed with insight take heed.

(52-oyat)

(Verse 52)

Ibrohim (Inoyat va shukr) 28-52

Umumiy ko'rinish

Xudoning ne’matlarini ayirboshlash

Xudoning Sanoqsiz Ne'matlari

Sadoqatli mo'min tomonidan ixlos bilan qilingan duo

Barcha zamonlar uchun ibodat

O'tgan saboqlarga e'tiborsizlik

Barchaga adolatli mukofot

Butparast tushunchalarni yo‘q qilish