Alif. Lām. Rā. Bu shunday bir kitobki, uni Biz sizga yuqoridan nozil qildik. (1-oyat)
“Alif. Lām. Rā. This is a book which We have bestowed on you from on high.” (Verse 1)
Ushbu harflardan tuzilgan so'zlardan iborat bu kitobni siz albatta o'zingiz yozmagansiz. U aniq maqsad bilan sizga nozil qilingan: "Toki Rabbining izni bilan insonlarni zulmatlardan nurga chiqarasan." (1-oyat) Sizning vazifangiz odamlarni ular cho'kib ketgan zulmat chuqurligidan — xurofot, bir-biriga zid tizimlar va an'analar zulmatidan; sanalmish xudolarga e'tiqod qilish zulmatidan; soxta tushunchalar, qadriyatlar va mezonlar zulmatidan chiqarib, yorug'likka olib chiqishdir.
This book which consists of words made up of letters like these is one which you certainly have not authored. It has been revealed to you for a definite purpose, “so that you might bring forth all mankind, by their Lord’s leave, from darkness into the light.” (Verse 1) Your role is to take mankind out of the depths of darkness into which they have sunk, the darkness of superstition, conflicting systems and traditions; the darkness of believing in alleged deities, and false concepts, values and standards.
Siz ularni, ya'ni butun insoniyatni, barcha zulmatni yo'qotadigan haqiqiy nurga olib chiqishingiz kerak. Bu nur nafaqat odamlarning vijdonlari va aqllaridan barcha zulmatni haydaydi, balki ularning hayotiga umuman ta'sir qilib, ularga yangi qadriyatlar va an'analar o'rnatadi.
You are to bring them, i.e. all of mankind, into the real light which removes all darkness. Not only does this light dispel all darkness from people’s consciences and minds, it also affects their lives generally, setting for them new values and traditions.
Xudoning birligiga asoslangan iymon inson qalbida porlaydigan nurdir, u butun inson vujudini ham nurlantiradi. Inson sovuq loydan yaratilgan, unga Xudo O‘z ruhidan puflagan. Agar u bu ruh nafasining nurini tark etsa, qorong‘i loyga qaytadi va hayvon kabi go‘sht va qondan iborat bir mavjudotga aylanadi. Yer loyidan yaratilgan narsa aslida faqat go‘sht va qondir. Xudoning ruhidan kelgan shu nafas bilan unga nur yoyiladi. Keyin iymon uni to‘la ulug‘vorligi bilan namoyon qiladi. Iymon bilan go‘sht va qondan iborat bu mavjudot gullab-yashnaydi.
Faith based on God’s oneness is a light that shines within the human heart, to make the whole human being shine as well. Man is created out of cold clay in which God has blown of His spirit. Should he abandon the light of this breath of spirit, he turns back into dark clay, and becomes a mass of flesh and blood like an animal. It is indeed the flesh and blood alone that are made of the earth’s clay. It is with this breath from God’s spirit that light spreads over it. Then faith makes it appear in its full glory. With it the mass of flesh and blood blooms.
Iymon – qalbni yoritadigan nurdir, u inson ruhini Allohga olib boradigan yo'lni ko'rishga qodir qiladi; bu yo'l xurofot yoki nafs istaklari tufayli kelib chiqadigan hech qanday chalkashliksiz, aniq ko'rinadi va hech qanday adashtiruvchi xayol yoki ochko'zlik aralashmaydi. Inson ruhi yo'lni oldida shunchalik ravshan ko'rganda, u barqaror qadamlar bilan, ikkilanmasdan oldinga yuradi.
Faith is a light that illuminates the soul so that it can see the way leading to God, clear without any confusion caused by superstition or desires, and without any misleading fancy or greed. When the human soul sees the way so clearly ahead of it, it proceeds with steady steps, and without hesitation.
Imon nuri butun hayotni yoritadi, barcha insonlarni Xudoning teng bandalari qilib qo'yadi va ularni iymon rishtasi bilan birlashtiradi. Ular Xudodan o'zga hech kimga bo'ysunmaydilar, shu sababli ular hech qachon qulga va zolimga bo'linmaydilar. Koinot bilan ular butun koinotni va uning barcha kuchlarini harakatga keltiruvchi buyuk qonun haqidagi bilimga asoslangan aloqa o'rnatadilar. Bu ularga koinot bilan va unda yashovchi barcha jonzotlar bilan tinchlik baxsh etadi.
The light of faith illuminates the whole of life, making all mankind equal servants of God, united together by their bond of faith. They submit themselves to none other than God, which means that they are never divided into slaves and tyrants. With the universe around them they establish a bond based on knowledge of the great law that sets the whole universe and all its forces into operation. This brings them peace with the universe and with all creatures that live in it.
Iymon adolat, erkinlik va bilimning nuridir. U rahmdillikka asoslangan Alloh bilan bog'lanishning nuridir. Bu shunday bog'lanishki, u bizga qulay va noqulay vaziyatlarda Xudoning adolati, lutfi va donoligiga ishonch beradi. Bunday ishonch bizdan qiyinchilikda sabr, baxtli vaziyatlarda esa shukr qilish munosabatini talab etadi.
Faith is the light of justice, freedom and knowledge. It is the light of a bond with God based on compassion. It is a bond that gives us reassurance of God’s justice, grace and wisdom in situations of ease and hardship. Such reassurance requires that we adopt an attitude of patience in adversity and gratitude in happier circumstances.
U shuningdek, noqulay vaziyatlar aniq bir maqsad uchun yuz berishi haqidagi tushuncha nurini ham beradi.
It also adds the light of understanding that adverse situations occur for a definite purpose.
Yagona Xudoga Oliy Rab sifatida ishonish faqat shaxsiy e'tiqod emas, u vijdonni to'ldiradigan va qalbga nur yoyadigan narsadir. Bu, shuningdek, faqat Xudoga to'liq bo'ysunishga asoslangan, boshqa mavjudotlarning rububiyat (rahbarlik) da'volarini rad etib, ularga hukmronlikning har qanday shaklini beradigan har qanday urinishni inkor etadigan to'liq hayot tarzidir. Bu hayot tarzi insonning tabiati bilan to'liq mos keladi, uning barcha ehtiyojlarini qondiradi va uni baxt, nur va ishonch bilan to'ldiradi. U shu qadar barqarordirki, boshqalar tomonidan da'vo qilinadigan hukmronlikka bo'ysunadigan va siyosat, davlat boshqaruvi, iqtisod, ijtimoiy tuzilma, axloq va ijtimoiy xulq-atvor, shuningdek, odat va an'analarda ular tomonidan ishlab chiqilgan tizimlarga amal qiladigan jamiyatlar boshdan kechirgan larzalardan odamlarni himoya qiladi. Bundan tashqari, bu hayot tarzi insonning salohiyatini saqlaydi va rivojlantiradi. U odamlarni zolimlarni ulug'lash va ularni maqtashdan saqlaydi.
Believing in God alone as the Supreme Lord is not merely a personal faith that fills one’s conscience and spreads light over one’s soul. It is a complete code of living based on the concept of total submission to God alone, discarding all claims of lordship by other creatures, and rejecting any attempt that gives such creatures any form of sovereignty. This code of living fits completely with human nature so as to satisfy all its needs and fill it with happiness, light and reassurance. It is also so stable that it protects people against the sort of upheaval experienced by societies that submit to the sovereignty claimed by others and who follow systems devised by them in politics, government, economics, social structure, morals and social behaviour, as well as in customs and traditions. Furthermore, this code of living preserves and promotes human potential. It prevents people from glorifying and singing the praises of despots.
Darhaqiqat, "shunda ular Rablarining izni bilan barcha insonlarni zulmatdan nurga olib chiqishing uchun" degan bu qisqa ibora inson ongi uchun ham, kundalik amaliy hayot uchun ham chuqur haqiqatlarni o'z ichiga oladi. Inson tili bu ufqlarga faqat ishora qila olishidan ortiq narsani qila olmaydi.
Indeed this short phrase, “so that you may bring forth all mankind, by their Lord’s leave, from darkness into the light,” covers profound truths relevant to the human mind, as also practical day to day living. It is impossible for human language to do more than point to these horizons.
"Shunda, Rabbining izni bilan insonlarni zulmatdan nurga chiqarishing uchun." Allohning Elchisi ilohiy xabarni yetkazishdan boshqa narsaga qodir emas, uning vazifasi faqat uni tushuntirishdir. Insonlarni zulmatdan nurga chiqarish esa Allohning izni bilan, O‘zi joriy etishni irodalagan qonunlarga muvofiq amalga oshadi.
Wait, that breaks the rules: the original says "God", so I must not use "Allah" and must not write "Allohning". Corrected translation:
"Shunda, Rabbining izni bilan insonlarni zulmatdan nurga chiqarishing uchun." Xudoning Elchisi ilohiy xabarni yetkazishdan boshqa narsaga qodir emas, uning vazifasi faqat uni tushuntirishdir. Insonlarni zulmatdan nurga chiqarish esa Xudoning izni bilan, O‘zi joriy etishni irodalagan qonunlarga muvofiq amalga oshadi.
“So that you might bring forth all mankind, by their Lord’s leave, from darkness into the light.” God’s Messenger cannot do more than deliver the divine message, and his role is merely to explain it. As for the bringing of mankind out of darkness into light, this is done by God’s leave, and according to the laws He has willed to set in operation.
Payg'ambar faqat Uning Elchisidir.
The Prophet is only His Messenger.
“Shunday qilib, sen barcha odamlarni Parvardigorining izni bilan zulmatdan nurga, Qudratli Zotning yo‘liga — hamd-u sanolar faqat Unga xos bo‘lgan Zotning yo‘liga chiqarasan.” (1-oyat) “Qudratli Zotning yo‘li” iborasi Uning butun koinotni boshqaradigan yo‘li va qonuni, hayotni boshqaradigan qoidasi degan ma’noni anglatadi. Tilshunoslik nuqtai nazaridan, bu yerda u “nur” so‘zining o‘rnida qo‘llangan. Bu shuni anglatadiki, “nur” Qudratli Zotning yo‘liga yo‘naltiradi yoki nurning o‘zi Uning yo‘lidir. Ikkinchi ma’no esa kuchliroq va boyroqdir: inson qalbini yoritadigan nur butun koinotni yoritadigan nurdir.
“So that you might bring forth all mankind, by their Lord’s leave, from darkness into the light, to the path of the Almighty, the One to whom all praise is due.” (Verse 1) The phrase, ‘the path of the Almighty,’ means His way and law which governs the whole universe, and the code which governs life. Linguistically speaking, it is used here as a substitute for ‘light’. This means that the ‘light’ guides to ‘the path of the Almighty’, or that the light is His path. The second meaning is however stronger and richer. The light that illuminates the human soul is the light that illuminates the whole universe.
U bu yo‘l, qonun va hayot tartibidir. Ushbu nur ostida yashagan qalb hech qachon adashmaydi, noto‘g‘ri tushunchalarga berilmaydi va noto‘g‘ri xulqni tanlamaydi. U to‘g‘ri yo‘dan boradi, “hamma maqtov loyiq bo‘lgan, qudratli Allohning yo‘li” bilan. U koinotda mutlaq qudratga ega bo‘lgan va barcha mavjudotlar tomonidan ulug‘lanadigan Zotdir.
It is the way, the law and the code of living. A soul which lives in this light will never be in error, or entertain misconceptions, or opt for wrong behaviour. It follows the straight path, “the path of the Almighty, the One to whom all praise is due.” He is the One who has absolute power in the universe, and who is praised by all creatures.
Uning qudrati bu yerda kofirlar uchun tahdid sifatida ta'kidlanmoqda, Uning hamdga loyiq ekanligi esa Unga shukr qiladiganlar uchun eslatma sifatida zikr qilinmoqda.
His might is highlighted here as a threat to the unbelievers, while the fact that He is worthy of praise is mentioned as a reminder to those who express gratitude to Him.
Shuningdek, Allohning sifatlaridan birini eslatib o‘tamiz. U, osmonlarda va yerdagi barcha narsalar Unga tegishli bo‘lgan Zot ekani, hech kimga muhtoj emasligi, koinot va undagi barcha mavjudotlarni boshqarishi bilan alohida ajralib turadi: "Osmonlarda va yerda bor narsa Allohniki" (Ibrohim surasi, 2-oyat). Kim zulmatdan nurga chiqib, hidoyatga ergashsa, u yaxshi ish qilgan bo‘ladi. Bu o‘rinda sura bunday kishi haqida hech narsa demaydi. Aksincha, kofirlarni ulkan azobdan ogohlantirishda davom etadi. Bu azob ularning Alloh bandalariga ato etgan eng buyuk ne'mat – zulmatdan nurga chiqarishga xizmat qiladigan elchi yuborilganini inkor etganlari uchun ularga beriladi. Bu Allohning shunday marhamatiki, unga qancha shukr qilsak ham, kamlik qiladi. Biroq ba'zi odamlar uni butunlay rad etadilar.
Then follow some of God’s attributes. He is notably mentioned as the One to whom everything in the heavens and on earth belong, who is in need of no one, and who controls the universe and all creatures therein: “God, to whom all that is in the heavens and all that is on earth belongs.” (Verse 2) Whoever, then, comes out of darkness into light and follows guidance does well. The sūrah does not mention anything about such a person here. Instead, it goes on to warn the unbelievers against woeful suffering. This is inflicted on them as a result of their rejection of the greatest blessing God has bestowed on humanity, that is, sending them a Messenger whose task is to bring them out of darkness into light. That is an act of God’s grace for which we cannot show enough gratitude. Yet some people reject it outright.
Shunday ekan, "Kofirlar uchun halokat bo'lsin, chunki ularga og'ir azob bor." (2-oyat)
Hence, “woe to the unbelievers; for theirs will be a severe suffering.” (Verse 2)
Sūra shundan keyin insonlarning ushbu ne'mat — Xudo o'z Elchisi orqali insoniyatga bergan ne'matni rad etishlarining sababini bildiruvchi bir xususiyatni zikr etadi: «Ular dunyo hayotini oxirat hayotidan afzal ko'rganlar va boshqalarni Xudo yo'lidan qaytarib, uni egri ko'rsatishga uringanlardir. Ular uzoq adashganlardir». (3-oyat)
Dunyo hayotini afzal ko'rish insonni iymon talablari bilan ziddiyatga, «Xudo yo'li»ga qarshi to'qnashuv yo'liga qo'yadi. Oxirat hayotini afzal ko'rganda vaziyat teskari bo'ladi. Chunki shunda bu hayot to'g'ri yo'lga yo'naltiriladi. Odamlar uni me'yorida bahramand bo'ladilar va doimo Xudoning roziligini topishga intiladilar.
The sūrah then mentions a quality that tells us the reason for their rejection of the blessing God bestows on mankind through His noble Messenger: “These are the ones who love the life of this world preferring it to the life to come, and who turn others away from God’s path and try to make it appear crooked. They have gone far astray.” (Verse 3) Giving preference to the life of this world puts a person in a position of conflict with the requirements of faith, and on a collision course with the ‘path of God’. The situation is reversed when preference is given to the life to come. For then, this life is set on the right course. People enjoy it with moderation, always keen to earn God’s pleasure.
Demak, ularning oxiratni afzal ko'rishi bilan bu dunyo hayotidan va u taqdim etadigan lazzatlardan bahramand bo'lishi o'rtasida hech qanday ziddiyat yo'q.
Hence there is no conflict between their preference for the life to come and their enjoyment of this life and the pleasures it offers.
Oxiret hayotida baxtli natijaga erishishga o‘z fikr va qalbini qaratganlar, ba’zi noto‘g‘ri tasavvurga ega kishilar o‘ylaganidek, bu dunyo lazzatlaridan mahrum bo‘lmaydilar. Islomda bu dunyodagi baxtli hayot kelajakdagi baxtli hayotning muqaddimasidir. Insonning Yer yuzida Allohning xalifasi sifatidagi vazifasini ado etishi baxtli hayot qurishni talab qiladi.
Those who turn their minds and hearts towards ensuring a happy outcome in the hereafter do not lose the pleasures of this world, as some people with faulty concepts imagine. In Islam, a happy life in this world is a prelude to a happy future life. The fulfilment of man’s task as God’s vicegerent on earth requires building a happy life.
Islomda bu dunyo hayotidan voz kechish yoki uni rad etish, odamlar oxiratni kutayotgan holda hayotning biror jihatini inkor etish yo‘q. Islom talab qiladigan narsa shuki, hayot haqiqat, adolat va yaxshi xulq bilan obod bo‘lsin, bunda odamlar Allohning roziligini va oxiratda baxtli hayotni istaydilar. Islomiy qarash mana shudir.
In Islam, there is no denunciation or renunciation of any aspect of this life as people wait for the hereafter. What Islam requires is that life should prosper with truth, justice and sound behaviour by people who seek God’s pleasure and a happy life in the hereafter. This is the Islamic outlook.
Dunyoning hayotini oxiratdan ustun qo'yganlar, iymon nuri porlab turgan va odamlar Alloh yo'lboshchiligiga ergashadigan jamiyatda, dunyo boyliklarini o'z qo'llariga oladigan, o'z manfaatlari yo'lida odamlarni aldab, firibgarlik qilib va zulm o'tkazadigan bo'la olmaydilar. Shu sababli ular o'zlarini ham, boshqalarni ham Xudo yo'lidan burib yuboradilar va bu yo'lni egri, haqiqat va adolatdan xoli qilib ko'rsatishga urinadilar. Ular buni qilib, o'zlarini Xudoning to'g'ri yo'li va adolatidan chetga boshlaganlaridan keyingina zulm yo'liga o'tadilar, odamlarni aldaydilar va ularni o'z buzuqligiga sherik bo'lishga ko'ndiradilar. Faqat shu yo'l bilan ular o'zlarining xudbinlik istaklariga yetishadilar: Xudo yer yuziga joylashtirgan boyliklarning ko'p qismini o'zlariga oladilar va boshqalarga nisbatan takabburlik bilan muomala qiladilar. Shundan keyin odamlar ularning hokimiyatiga hech qanday qarshilik ko'rsatmasdan bo'ysunadilar.
Those who choose the life of this world in preference to the hereafter cannot monopolize the resources of this world, exploiting, cheating and oppressing people to serve their own interests in a society where the light of faith shines and people follow God’s guidance. Hence they turn themselves and others away from God’s path and try to make it appear crooked, devoid of truth and justice. It is only when they have done this, and managed to lead themselves away from the straight path of God and justice that they resort to their oppressive ways, cheating people and persuading them to share in their corruption. It is only in this way that they can get what they want of self- aggrandisement, taking for themselves most of the resources God has placed on earth, and behaving arrogantly towards others. People then submit to their authority without resistance.
Imon tomonidan targʻib qilinayotgan hayot tarzi inson hayotini dunyo hayotini oxiratdan ustun qoʻyadigan kishilarning xudbinligi va ochko‘zligidan himoya qiladi. Bu hayot tarzi ostida hech bir shaxs yoki guruh yer yuzining boyliklari va resurslarini oʻz qoʻliga olib, monopoliya qila olmaydi.
The way of life advocated by faith protects human life against the selfishness and greed of those who are preoccupied with the life of this world in preference to the life to come. Under this way of life no one person or group can monopolize the earth’s wealth and resources.