Ibrohim (Avraam)

Ibrohim (Avraam) - Qur'on soyasida | Quran Course

Shu o'rtada, sura Musoning ham Muhammad ﷺ bajargan vazifaning o'zini bajarish uchun yuborilgani haqida gapiradi, deyarli bir xil so'zlar bilan: "Biz Musoni Bizning oyatlarimiz bilan yubordik: «Qavmingni zulmatdan nurga chiqar», dedik." (5-oyat) Shuningdek, u Allohning elchilarini yuborishdagi umumiy maqsad haqiqatni ravshan qilib bayon etish ekanini tushuntiradi: "Biz hech bir elchini faqat o'z qavmining tilida so'zlaydigan qilib yubormadikki, ularga (haqiqatni) ravshan bayon qilsin." (4-oyat) Bundan tashqari, sura tushuntiradiki, Allohning elchisi inson bo'lgani uchun uning risolati chegaralari shundan kelib chiqadi: u xabar beradi, tushuntiradi, ogohlantiradi va yaxshi maslahat beradi. Biroq u Alloh ruxsati bilan va Alloh belgilagan vaqtda bo'lmasa, mo''jiza ko'rsata olmaydi. Bunda na u, na uning qavmi hech narsani hal qila olmaydi. Shuningdek, u o'z jamoasini hidoyatga ergashishga majbur qila olmaydi yoki ularni adashishga mahkum qila olmaydi, chunki bu narsalar Allohning o'z erkin irodasi bilan joriy etgan ma'lum qonun-qoida asosida amalga oshadi.

In between, the sūrah mentions that Moses was sent to do the same task as Muĥammad, using practically the same wording: “We have sent forth Moses with Our revelations, saying, lead your people out of darkness into the light.’“ (Verse 5) It also explains that the general purpose behind sending God’s messengers was to make things clear: “Never have We sent a messenger otherwise than speaking the language of his own people, so that he might make [the truth] clear to them.” (Verse 4) In addition, it explains that because God’s Messenger is human, this inevitably provides the parameters for his mission: he is to inform, explain and give warning and good counsel. He cannot, however, perform a miracle except by God’s permission, and at a time God determines. Neither he nor his people have any say in this. Nor can he oblige his community to follow guidance or sink into error, for these things follow a certain rule God has set in operation according to His own free choice.

Sūrahdagi ikki asosiy masalaning birinchisi – barcha Allohning elchilari tomonidan yetkazilgan ilohiy xabarning birligidir. Bu yerda u o‘ziga xos tarzda taqdim etilgan. Boshqa sūrahlarda bu haqiqat shu orqali ko‘rsatilgan ediki, har bir elchi o‘z qavmiga bir xil murojaat qilgan. Ularning har biri bir xil haqiqatni bayon etgan, o‘z vazifasini tugatgan va vafot etgan, so‘ngra boshqa elchilar kelgan, ularning har biri ham bir xil haqiqatni bir xil so‘zlar bilan aytgan va bir xil javobga duch kelgan. Haqiqatni inkor etgan kofirlar bu dunyoda nima azoblarga duch kelsa, shularga duch kelgan, garchi ularning ba’zilariga muhlat berilgan bo‘lsa-da, toki ular qiyomat kunida o‘z taqdirlariga yuzlansinlar. O‘sha sūrahlarda har bir elchi alohida sahnada ko‘rsatilgan, xuddi turli voqealarni qayta-qayta ko‘rsatayotgan kinofilmdek. Bu uslubning eng yaxshi namunalari 7-sūrahda ko‘rinadi

The first of the two major issues that run through the whole sūrah is the unity of the divine message preached by all God’s messengers. This is presented here in a unique way. Other sūrahs demonstrated this through the fact that every messenger made the same address to his people. Every one of them would state the same truth, complete his work and pass away, to be followed by other messengers, each of whom stated the same truth in the same words, receiving the same reply. The unbelievers who deny the truth suffer whatever they may suffer in this life, although some of them are given respite, so as to face their fate on the Day of Judgement. In those sūrahs every messenger was shown in a separate scene, like we see a film playing back different events. The best examples of this method are seen in Sūrahs 7

va mos ravishda 11-son, A'rof va Hud surasi.

and 11, The Heights and Hūd, respectively.

Bu surada barcha payg'ambarlar bir tomonda, ularning adashgan ummatlari esa boshqa tomonda jamlangan. Bu ikki guruh o'rtasidagi kurash bu dunyoda davom etadi, lekin shu yerda tugamaydi. Aksincha, biz uning rivojini Qiyomat kunigacha kuzatib boramiz. Zamon va makon jihatidan katta farq bo'lishiga qaramay, biz Allohning elchilari jamoasini va ularga ergashganlarni bir guruh bo'lib birga turganini ko'ramiz. Darhaqiqat, zamon va makon o'tkinchi omillardir, iymon va kufrning buyuk haqiqati esa ikkalasidan ham ulug'roqdir.

In this sūrah, all the prophets are grouped together on one side and their erring communities on the other. The battle goes on between them in this life, but does not come to an end here. On the contrary, we follow its progress until the Day of Judgement. Despite the great difference in time and place, we see in front of us the community of God’s messengers and their followers standing together as a single group. Indeed time and place are two transitory factors, while the great truth of faith and unbelief is far greater than both time and place:

Sizga o‘tmishda yashagan kishilarning ahvoli haqida xabar kelmadimi? Nuh qavmining, ʿĀd va Samūd qavmlarining va ulardan keyingilarning ahvoli haqida? Ularni Allohdan boshqa hech kim bilmaydi. Ularning payg‘ambarlari ularga aniq dalillar bilan kelgan edi, ammo ular qo‘llarini og‘izlariga tiqib, dedilar: “Biz sizlarni yuborilgan narsangizni inkor etamiz va sizlar bizni chaqirayotgan narsaga nisbatan jiddiy shubhadamiz.” Ularga yuborilgan payg‘ambarlar dedilar: “Osmonlar va yerni yaratgan Allohga nisbatan shubha bo‘lishi mumkinmi? U sizlarni chaqirmoqda, toki gunohlaringizni mag‘firat qilsin va sizlarga belgilangan muddatgacha mühlat bersin.” Ular javob berdilar: “Siz ham bizga o‘xshash odamlarsiz. Ota-bobolarimiz sig‘inib kelgan narsalardan bizni qaytarmoqchisiz. Unda bizga aniq bir dalil keltiring.” Payg‘ambarlari javob berdilar: “Biz ham sizlarga o‘xshash odamlarmiz. Lekin Alloh O‘z bandalaridan xohlaganiga marhamat ko‘rsatadi. Allohning iznisiz sizlarga biror dalil keltirish bizning qo‘limizda emas. Mo‘minlar faqat Allohga tavakkul qilsinlar. Nega Allohga tavakkul qilmaslik kerak? Axir, U bizni yo‘llarimizga hidoyat qilgan-ku! Biz sizlarning barcha azob-uqubatlaringizga sabr qilamiz. Mo‘minlar faqat Allohga tavakkul qilsinlar.” Kofirlar payg‘ambarlariga dedilar: “Albatta, sizlarni yurtimizdan quvib chiqaramiz, agar yo‘limizga qaytmasangiz.” Ularning Rabbi payg‘ambarlariga vahiy qildi: “Albatta, zolimlarni halok qilamiz va ulardan keyin sizlarni albatta yer yuzida joylashtiramiz. Bu va‘da Mening huzurimdan qo‘rqqanlar va Mening ogohlantirishlarimdan qo‘rqqanlar uchundir.”

Have you not received accounts of what befell those who lived before you? The people of Noah, the `Ād and Thamūd, and those who came after them? None knows them all but God. Their messengers came to them with clear evidence of the truth, but they put their hands to their mouths, and said: ‘We disbelieve in that with which you have been sent, and we are in grave doubt about that to which you call us.’ Said the messengers sent to them: ‘Can there be any doubt about God, the Originator of the heavens and the earth? He calls you, so that He may forgive you your sins and grant you respite for an appointed term.’ They replied: ‘You are but mortals like ourselves. You want to turn us away from what our forefathers used to worship. Bring us, then, a clear proof’ Their messengers replied: ‘We are indeed but mortals like yourselves. But God bestows His grace on whomever He wills of His servants. It is not within our power to bring you any proof except by God’s leave. It is in God that all believers must place their trust. And why should we not place our trust in God, when He has guided us on our paths? Hence we will bear with patience all your persecution. In God let all the faithful place their trust.’ The unbelievers said to their messengers: ‘We shall most certainly expel you from our land, unless you return to our ways.’ Their Lord revealed this to His messengers: Most certainly shall We destroy the wrongdoers, and most certainly shall We cause you to dwell in the land long after they are gone. This [I promise] to all who stand in awe of My presence, and stand in awe of My warnings.

Ular Allohdan yordam va g‘alaba tilab duo qildilar. Har bir kuchli, o‘jar haqiqat dushmani esa halokatga yuz tutdi. Uning orqasida do‘zax turadi, u yerda unga iflos suv ichirilur, uni oz-ozdan yutishga majbur bo‘ladi, lekin uni zo‘rg‘a yutib yuboradi. O‘lim uni har tomondan qurshab oladi, lekin u o‘lmaydi. Uni yana og‘irroq azob kutmoqda.

‘And they prayed for God’s help and victory [for the truth]. And every powerful, obstinate enemy of the truth shall come to grief. Behind him stretches hell where he shall be made to drink putrefied water, gulping it little by little, and yet hardly able to swallow it. Death will beset him from every side, yet he shall not die. More severe suffering still awaits him. (Verses 9-17)

Nuh zamonidan boshlab barcha avlodlar va barcha elchilar bir joyga jamlanadi, vaqt va makon esa ahamiyatsiz bo‘lib qoladi, shunda yagona ilohiy xabarning haqiqati ustunlik kasb etadi. Kofirlarning e’tirozlari butun davomida bir xil bo‘lib qoladi. Xuddi shunday, mo‘minlarga yordam beriladi, chunki qudrat Alloh tomonidan yaxshi odamlarga ato etiladi, zolimlarning nasibasi esa muvaffaqiyatsizlik va xo‘rlik, ularni oxiratda esa azob kutmoqda. Bu omillarning barchasi ularning hammasiga aynan bir xil tarzda tegishli. Ko‘ramizki, Muhammad ﷺ va Muso (alayhimassalom) o‘z qavmlariga aytgan so‘zlar bir xil: “Bu shunday kitobki, Biz uni sizga nozil qildik, toki Robbining izni bilan butun insoniyatni zulmatdan nurga chiqarasiz.” (1-oyat) “Muso ham oyatlarimiz bilan yuborildi, [unga]: ‘Qavmingni zulmatdan nurga chiqar’, deyildi.” (5-oyat)

All generations starting with the time of Noah and all messengers are grouped together, while time and place dwindle into insignificance, to give prominence to the truth of the one divine message. The objections of the unbelievers remain the same throughout. Similarly, help is given to believers, for power is granted by God to good people, while failure and humiliation are the lot of tyrants, and suffering awaits them in the hereafter. All these factors apply to them all in exactly the same way. We see that what is said by Muĥammad and Moses (peace be upon them both) to their peoples is identical: “This is a book which We have bestowed on you from on high so that you might bring forth all mankind, by their Lord’s leave, from darkness into the light.” (Verse 1) “We have sent forth Moses with Our revelations, saying, ‘Lead your people out of darkness into the light.” (Verse 5)

Imon bilan kufr o'rtasidagi kurash bu dunyoda tugamaydi. Sura uni oxiratga ham olib o'tadi. Buni sura oxirat haqida chizgan turli sahnalar va tasvirlarda yaqqol ko'ramiz. Masalan:

The battle between faith and unfaith does not end in this world. The sūrah follows it into the hereafter. We see it featured prominently in the different scenes and images the sūrah draws of the hereafter. For example:

Ular barchasi Xudo huzuriga chiqadilar. Shunda zaiflar kibr bilan harakat qilganlarga shunday deydilar: «Biz sizning izdoshlaringiz edik. Endi bizdan Xudoning azobidan biror narsani qaytara olasizmi?» Ular javob beradilar: «Agar Xudo bizni hidoyat qilganida, biz ham sizlarni hidoyat qilardik. Endi biz uchun baribir: sabrsizlik bilan faryod qilamizmi yoki sabr bilan chidaymizmi. Bizga endi qochish yo‘q». Hamma narsa hal bo‘lgach, shayton aytadi: «Xudo sizlarga haqiqiy va’da berdi. Men ham sizlarga va’da berdim, lekin ularga vafo qilmadim. Mening sizlar ustingizdan hech qanday hukmim yo‘q edi, faqat sizlarni chaqirdim va siz menga itoat qildingiz. Shuning uchun endi meni ayblamang, balki o‘zingizni aybланг. Men sizning faryodingizga javob bera olmayman, siz ham mening faryodimga javob bera olmaysiz. Men sizlarning meni Xudoga sherik qilganingizdan oldinroq voz kechganman». Albatta, zolimlar uchun alamli azob tayyorlangan. Iymon keltirib, solih amallar qilganlar esa ostidan anhorlar oqib turgan jannatlarga kiritiladilar, ular Rabbilarining izni bilan u yerda abadiy qoladilar. Ularning salomi: «Salom» bo‘ladi.

They will all appear before God, and then the weak will say to those who acted with arrogance: ‘We were your followers: can you relieve us of something of God’s punishment?’ [And the others] will reply: Had God given us guidance, we would have guided you. It is now all one for us whether we grieve impatiently or endure with patience. There is no escape for us now.’ And when everything will have been decided, Satan will say: ‘God has made you a true promise. I, too, made promises to you, but I did not keep them. Yet I had no power at all over you, except that I called you and you responded to me. Hence, do not now blame me, but blame yourselves. It is not for me to respond to your cries, nor for you to respond to mine. I have already disclaimed your associating me with God.’ Indeed, for all wrongdoers there is grievous suffering in store. Those who believe and do righteous deeds will be admitted to gardens through which running waters flow, wherein they will abide, by their Lord’s leave. Their greeting shall be: ‘Peace’. (Verses 21-23)

Hech o'ylamanglar, Alloh zolimlarning qilayotgan ishlaridan bexabar, deb. U ularni faqat ko'zlar dahshatdan qotib qoladigan, ular boshlarini ko'tarib, tashvish ichida shoshiladigan, ko'zlari o'ziga tikilgan narsadan uzilmaydigan va yuraklari bo'm-bo'sh bo'ladigan kunga qadar muhlat beradi. (42-43-oyatlar)

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)

Ular o‘z makrlarini uyushtirdilar, lekin ularning barcha makri Xudoning qudratida. Garchi ularning makri tog‘larni ham qo‘zg‘atadigan darajada kuchli bo‘lsa ham. Xudo O‘z elchilariga bergan va’dasini ado etmaydi, deb hech qachon o‘ylama. Albatta, Xudo qudratli, yomonlikka qasos oluvchidir! {Yer boshqa yerga, osmonlar ham boshqa osmonlarga aylantirilgan kuni, barcha odamlar mavjud bo‘lgan narsalar ustidan hukmronlik qiluvchi Xudoning huzurida hozir bo‘ladilar.} Shu kuni gunohkorlarni zanjirlar bilan bir-biriga bog‘langan holda, qatron libos kiygan va yuzlari olov bilan qoplangan holda ko‘rasiz. (46-50-oyatlar)

They devised their plots, but their plots are all within God’s grasp, even though their plots are so powerful as to move mountains. 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! On the day when the earth shall be changed into another earth, as shall be the heavens, and when all people stand before God, the One who holds sway over all that exists. On that day you will see the guilty chained together in fetters, wearing garments of black pitch, and their faces covered with flames. (Verses 46-50)

Bu misollarning barchasi shuni tasdiqlaydiki, bu butun bir kurash bo‘lib, u bu dunyoda boshlanadi va oxirat hayotida yakunlanadi. Ikki qism bir-birini to‘ldiradi va ular orasida hech qanday bo‘shliq yo‘q. Bu dunyoda boshlanib, oxiratda tugaydigan voqealar bilan berilgan misollar ushbu kurashning asosiy xususiyatlarini va natijalarini ham aniq ko‘rsatib beradi: yaxshi so‘z yaxshi daraxtga o‘xshaydi; bu daraxt nubuvvat, iymon va ezgulik daraxtidir. Aksincha, yomon so‘z buzuq daraxtga o‘xshaydi; bu jaholat, yolg‘on, haqni rad etish, yovuzlik va zulm daraxtidir.

All these examples confirm that it is all one battle that starts in this world and ends in the life to come. The two parts are mutually complementary, with no gap in between. The examples, with events starting in this world and ending in the hereafter, also bring into sharp relief the main features of this battle and its results: a good word is like a good tree; and the tree is that of prophethood, faith and goodness. By contrast, an evil word is like a corrupt tree; the tree of ignorance, falsehood, rejection of the truth, evil and tyranny.

Sūra butun mohiyati bilan Allohga, Uning bizga ato etgan ne'matlari uchun shukr qilishga undaydi. Alloh barcha insonlarga — mo'minlarga ham, kofirlarga ham, solih kishilarga ham, gunohkorlarga ham, Allohdan qo'rqqan kishilarga ham, zolimlarga ham — ne'matlarini ato etadi. Albatta, Alloh kofirlarga, itoatsizlarga va zolimlarga ham xuddi kurashuvchi mo'minlarga bergan kabi ne'matlar berganida, Uning rahmati va mehr-shafqati behisobdir. Ularning ham shukr qilishlari kerak. Bu yerda Allohning inoyati eng keng ufqlarda, koinot miqyosidagi tasvirlar orqali namoyon bo'ladi: «Osmonlarni va Yerni yaratgan, osmondan suv yuborib, u bilan sizlarning rizqingiz uchun mevalar chiqargan Zotdir. Sizlarga xizmat qilishi uchun kemalarni dengizda Uning amri bilan suzadigan qilib qo'ygan, sizning manfaatingiz uchun daryolarni ham [Uning qonuniga] bo'ysundirgan Zotdir. Sizlarning manfaatingiz uchun quyoshni va oyni ham, ikkalasi ham doimiy harakatda bo'lgan holda, [Uning qonuniga] bo'ysundirgan; kechani va kunduzni ham [Uning qonuniga] bo'ysundirgan. U sizlar So'raganlarning hammasidan sizlarga bergan. Agar Allohning ne'matlarini sanashga urinsangiz, ularni hech qachon sanab tugatolmaysiz. Shunday bo'lsa-da, inson zulmda qat'iy turadi, o'jarlik bilan noshukr bo'ladi». (Oyatlar 32–34)

Gratitude to God for what He bestows on us animates the whole sūrah. God enumerates His favours, which He grants to all mankind, believers and unbelievers, righteous or unrighteous, God-fearing and wrongdoers. God is most certainly compassionate and merciful when He grants such favours to unbelievers, disobedients and wrongdoers in the same way as He grants them to the faithful who strive for His cause. It is their place that they should be grateful. Here God’s grace is shown extending across the widest horizon, within a framework of universal imagery: “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. 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)

Darhaqiqat, elchilarni insoniyatga yuborish ham teng, balki undan ham katta ne'mat hisoblanadi: "Bu – Biz sizga, Rabbingizning izni bilan odamlarni zulmatdan nurga chiqarishingiz uchun, nozil qilgan kitobdir." (1-oyat) Nur Xudoning koinotdagi eng ulug' ne'mati bo'lishi mumkin, ammo bu oyatda zikr etilgan nur butun vujudimizdan porlab, atrofimizdagi dunyoni ham yorituvchi eng buyuk nurdir. Xuddi shu vazifa Muso alayhis-salomga uning qavmi bilan birga va aslida barcha elchilarga ham yuklatilgan, buni sura aniq bayon qiladi. Shuningdek, Xudoning elchilari aytgan so'zlarda ham ne'mat borligini ko'ramiz: "U sizlarni chaqiradi, toki gunohlaringizni kechirsin." (10-oyat)

Indeed, sending messengers to mankind is an equal, if not greater favour: “This is a book which We have bestowed on you from on high so that you might bring forth all mankind, by their Lord’s leave, from darkness into the light.” (Verse 1) Light is perhaps God’s most majestic favour in the universe, but the light referred to in this verse is the greatest light that shines through our whole beings and which makes the world around us shine. The same task was assigned to Moses with his people, and indeed to all messengers, as clearly explained in the sūrah. We also note a favour in what God’s messengers say: “He calls you, so that He may forgive you your sins.” (Verse 10)

Insonlarning kechirimga chaqirilishi xuddi nurga yaqin darajadagi katta ne'mat hisoblanadi.

That people are called to forgiveness is a great favour almost equal to that of light.

Xudoning inoyatlari doirasida Muso o‘z qavmiga Xudo ularga ato etgan ne’matlarni eslatadi: "Muso o‘z qavmiga dedi: "Xudo sizlarni Fir’avn kishilarining qo‘lidan qutqarib, sizlarga og‘ir azob solganini, o‘g‘il bolalaringizni o‘ldirib, ayollaringizni tirik qoldirganini eslang. Bu Robbingiz tomonidan ulkan sinov edi"." (6-oyat) Shu kontekstda sura Xudoning o‘z elchilariga bergan va'dasini ham zikr etadi: "Robbilari elchilariga vahiy qildi: "Albatta, zolimlarni halok qilamiz va ulardan keyin sizlarni o‘sha yerda joylashtiramiz. Bu va'da Mening huzurimdan qo‘rqadigan va Mening ogohlantirishlarimdan cho‘chiydiganlarga tegishlidir"." (13-14-oyatlar) Bu ham Xudoning ko‘plab buyuk inoyatlari qatoridan joy olishi kerak.

Within the context of God’s favours, Moses reminds his people of what God bestowed on them: “Moses said to his people: ‘Remember the blessings God bestowed on you when He saved you from Pharaohs people who afflicted you with grievous torment, slaughtered your sons and spared [only] your women. That was indeed an awesome trial from your Lord.” (Verse 6) And within the same context, the sūrah mentions God’s promise to His messengers: “Their Lord revealed this to His messengers: Most certainly shall We destroy the wrongdoers, and most certainly shall We cause you to dwell in the land long after they are gone. This [I promise] to all who stand in awe of My presence, and stand in awe of My warnings.’“ (Verses 13-14) Again, this should be counted among God’s many great favours.

Surada, shuningdek, Alloh taolo bandalar shukr qilganda Uning ne'matlarini ziyoda qilishini ta'kidlaydi: "Parvardigoringiz e'lon qilgan edi: Agar shukr qilsangiz, albatta, sizga ziyoda qilaman; agar nankor bo'lsangiz, Mening azobim, albatta, qattiqdir" (7-oyat). Bu shuni ravshan qiladiki, Alloh shukrga, tashakkurga va ularni bajaruvchilarga muhtoj emas. "Musо aytdi:

The sūrah also highlights the fact that God’s favours are increased when people are grateful: “For your Lord had declared: If you are grateful, I shall certainly give you more; but if you are ungrateful, then My punishment shall be severe indeed.’“ (Verse 7) It makes clear that God is in no need of gratitude, thanks or those who give them. “And Moses said:

Agar siz va yer yuzida yashayotgan barcha kishilar Xudoni inkor etsangiz, bilingki, Xudo darhaqiqat, hech narsaga muhtoj emas, hamdga loyiqdir", [deb aytilgan]." (8-oyat) Surada odatda insonning Xudo unga ato etgan ne'matlar uchun to'g'ri shukr qilmasligi bayon etiladi. "Agar siz Xudoning ne'matlarini sanashga urinsangiz, ularni hech qachon hisoblab tugatolmaysiz. Shunga qaramay, inson yomonlikda qat'iy turadi, o'jarlik bilan nankor bo'ladi." (34-oyat) Biroq atrofida Xudo joylagan belgilarni o'ylab ko'radigan va chuqur fikr yuritadigan kishilar musibat oldida sabr-toqatli bo'ladilar va ne'mat hamda in'omlar uchun shukr qiladilar: "Albatta, bunda sabr-toqatli va [Xudoga] chin dildan shukr qiluvchi har bir kishi uchun belgilar bor." (5-oyat)

If you and whoever lives on earth were to deny God, [know that] God is indeed Self-Sufficient, worthy of all praise.’“ (Verse 8) The sūrah explains that generally man does not show proper gratitude for the favours God bestows on him. “Should you try to count God’s blessings, you will never be able to compute them. Yet man is persistent in wrongdoing, stubbornly ungrateful.” (Verse 34) However, those who reflect on the signs God has placed all around them, and show insight, will persevere in the face of adversity and show gratitude for favours and blessings: “Surely in this there are signs for everyone who is patient in adversity and deeply grateful [to God].” (Verse 5)

Ibrohim alayhissalom ham sabr va shukr, ikkalasini ham Alloh huzurida kamtarlik holatida ifodalaydi, bu Makkadagi Masjidi Haram yaqinida aytilgan duoda namoyon bo‘ladi. U Yaratgan Egaga hamd va shukr bilan to‘lib-toshgan.

Both patience in adversity and gratitude are expressed by Abraham in a position of humility before God, expressed in a prayer addressed near the Sacred Mosque in Makkah. It overflows with praise and gratitude to God:

Ibrohim dedi: "Parvardigorim, bu shaharni xavfsiz qil va meni hamda farzandlarimni butlarga sig'inishdan saqla. Parvardigorim, ular ko'p odamlarni adashtirdilar."

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.

Demak, kim menga ergashsa, u mendandir. Kim menga itoatsizlik qilsa, Sen albatta Kechiruvchi, Rahmlisan. Ey Rabbimiz, men avlodimdan bir qismini ekinsiz vodiyda, Muqaddas uyingiz yonida joylashtirdim, toki ular namozni to‘kis ado etsinlar. Shuning uchun odamlarning qalblarini ularga moyil qilgin va ularga mevalardan rizq ber, toki shukr qilsinlar. Ey Rabbimiz, Sen biz yashirgan va oshkor qilgan narsalarning hammasini bilasan. Yerda ham, osmonda ham Allohdan hech narsa yashirin qolmaydi. Qariganimda menga Ismoil va Ishoqni ato etgan Allohga hamd bo‘lsin. Albatta, Rabbim duolarni eshituvchidir. Ey Rabbim, meni va avlodimdan bo‘lganlarni namozni to‘kis ado etuvchilardan qilgin. Ey Rabbimiz, duoimni qabul qilgin. Ey Rabbimiz, hisob-kitob bo‘ladigan kun menga, ota-onamga va barcha mo‘minlarga mag‘firatingni ato et.

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)

Sura davomida Alloh taologning ne'matlari, ularga shukr qilish va, aksincha, ularni inkor etish mavzulari butun matnga singib ketgan, shu sababli oyatlarning oxiridagi ko'plab izohlar ana shu mavzuga mos keladi. Masalan: "Shunda ular shukr qilsinlar, deb ularni mevalar bilan rizqlantir." (37-oyat) "Albatta, bunda sabr qiluvchi va shukr qiluvchi har bir kishi uchun dalillar bor [Alloh taologa]." (5-oyat) "Alloh ne'matini kufrga almashtirgan va o'z qavmini halokat uyiga olib borganlarni ko'rmadingmi?" (28-oyat) "Alloh sizga bergan ne'matlarni eslang." (6-oyat) "Keksayganimda menga Ismoil va Ishoqni bergan Allohga hamd bo'lsin." (39-oyat)

Because God’s favours and blessings, gratitude for them and, by contrast, their denial permeate the sūrah, many comments at the end of verses fit with this. For example: “provide them with fruits, so that they may give thanks.” (Verse 37) “Surely in this there are signs for everyone who is patient in adversity and deeply grateful [to God].” (Verse 5) “Have you not seen those who have exchanged God’s blessings for unbelief and landed their people in the House of Perdition.” (Verse 28) “Remember the blessings God bestowed on you.” (Verse 6) “All praise is due to God who has given me, in my old age, Ishmael and Isaac.” (Verse 39)

Payg'ambarlar inkor etuvchilarning ularga qarshi e'tirozlariga, ya'ni ular ham faqat insonlardir, degan gaplariga javob berganlarida, shunday deydilar: "Albatta, biz ham sizlar kabi faqat odamlarmiz. Lekin Alloh O'z bandalaridan xohlaganiga O'z marhamatini ato etadi" (11-oyat). Shunday qilib, Alloh taologing marhamati sura umumiy ruhiga mos ravishda ta'kidlanadi. Sura ne'mat, rahmat, lutf va shukr tuyg'ulari bilan, bir tomondan, va nankorlik bilan, ikkinchi tomondan, nurlanib turadi. Demak, so'z ifodasi butun sura bilan uyg'unlashtirilib, Qur'oni karimning badiiy usuli mukammal darajada namoyon etiladi.

When the prophets answer the unbelievers’ objections that they, i.e. the prophets, are only human, they say: “We are indeed but mortals like yourselves. But God bestows His grace on whomever He wills of His servants.” (Verse 11) Thus, God’s grace is highlighted to fit with the general atmosphere of the sūrah, which radiates with aspects of grace, mercy, favour and gratitude on the one side and ingratitude on the other. Thus, verbal expression is brought in harmony with the sūrah as a whole to perfect the Qur’ānic artistic method.

Sūra ikki asosiy qismga bo‘linishi mumkin: birinchisi ilohiy xabarning mohiyatini va uni yetkazuvchi elchini bayon qiladi, ularning jamoasi bilan xabarni inkor etuvchilar o‘rtasidagi kurashni tasvirlaydi. U bularning barchasiga izoh berib, yaxshi va yomon so‘zlarga misollar keltiradi. Ikkinchi qism esa Alloh insoniyatga ato etgan ne'matlar haqida so‘zlaydi, takabbur noshukrlarni va shukr ado etuvchi mo‘minlarni ta'riflaydi. Ikkinchisining eng birinchi va mukammal namunasi Ibrohim alayhissalomdir. Sūra Ollohning ne'matlarini inkor etuvchi zolimlarning taqdirini Qiyomat kuni haqidagi eng kuchli va jonli tasvirlar orqali bayon qiladi. Shunday qilib, sūraning xotimasi uning boshlanishi bilan uyg‘un holga keltiriladi: “Bu butun insoniyatga yetkazilgan xabardir.”

The sūrah can be divided into two main passages: the first explains the nature of the divine message and the messenger delivering it, portraying the battle between their community and those who deny the message. It comments on all this, giving examples of good and evil words. The other passage speaks of the favours God grants to mankind, describing those who display an arrogant ingratitude and the believers who express their gratitude. The first perfect example of the latter is Abraham. It describes the fate of the wrongdoers who deny God’s favours in a series of most powerful and lively images of the Day of Judgement. Thus, the conclusion of the sūrah is brought into harmony with its opening: “This is a message to all mankind.

Shu bilan ular ogohlantirilsin va Uning yagona Xudo ekanini bilsinlar. Aql-idrok egalari esa ibrat olsinlar. (52-oyat)

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.” (Verse 52)

Ibrohim (Avraam)

Muqaddima

Barcha payg'ambarlarning xabari

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