Ushbu surada Iso (alayhissalom) tug'ilishi haqidagi hikoya Iso Xudoning o'g'li ekanligi haqidagi afsonaning soxtaligini va yagonaligini ko'rsatuvchi bayon bilan yakunlanadi. Bu ba'zi nasroniylar o'zlarining buzilgan e'tiqodlarida ushlab turgan to'qimadir. Sura endi Ibrohim (alayhissalom) hikoyasining bir qismini bayon qiladi, bu esa butparast e'tiqodlarning yagonaligini va soxtaligini namoyon etadi. Ibrohim arablar o'zlarini uning avlodi deb da'vo qiladigan buyuk ajdoddir.

The account given in this sūrah of the birth of Jesus is concluded with a statement showing the fallacy and singularity of the myth making Jesus God’s son. This is a fabrication upheld by some Christians in their distorted beliefs. The sūrah now gives an account of part of Abraham’s story, demonstrating the singularity and fallacy of pagan beliefs. Abraham is the great ancestor from whom the Arabs claim to descend.

Aslida, johiliya davridagi arablar Ka'bani o'z qo'riqlashlariga olganliklarini da'vo qilar edilar. Ka'bani Ibrohim va uning o'g'li Ismoil qurgan.

In fact the pagan Arabs claimed the custodianship of the Ka (bah, built by Abraham and his son, Ishmael.

Ushbu hikoyada Ibrohimning qanoatli, sabrli va muloyim xarakteri yorqin namoyon bo‘ladi. Biz bu fazilatlarni uning muomalasida va so‘zlashuvida ko‘ramiz. Ular uning xatti-harakatlarida va otasining haddan ortiq takabburligiga qanday munosabatda bo‘lishida ham aniq seziladi. Shuningdek, Alloh taolo Ibrohimga o‘z marhamatini ato etganini ham his qilamiz: U Ibrohimni otasi va qavmi – barcha kofirlar o‘rniga, yaxshi avlodlar bilan mukofotlagan. Bu avlodlar butun bir millatni vujudga keltirdi, unda ko‘plab payg‘ambarlar va solih olimlar yetishib chiqdi. Biroq, keyinchalik ularning avlodlari namozni tark etib, nafslariga ergashib, Ibrohim ko‘rsatgan yo‘ldan ozdilar. Ana shular kofirlar edi.

In this account, Abraham’s contented, patient and gentle character is shown in sharp relief. We see these aspects of his character in his approach and language. They are also clearly apparent in his behaviour and how he responds to his father’s overbearing attitude. We also feel how God has bestowed His grace on Abraham, compensating him for his father and people, all unbelievers, with goodly offspring that beget a whole nation which has its generous share of prophets and saintly divines. Yet these are followed by generations who neglected prayers and deviated from the path shown them by Abraham to pursue their desires. Those were the unbelievers.

Qur’on Abrohimni „to‘g‘riso‘z inson va payg‘ambar” deb ta’riflaydi. Arabcha „ṣiddīq” so‘zi, bu yerda „to‘g‘riso‘z inson” deb tarjima qilingan, faqat rostgo‘ylikdan kengroq ma’noni anglatadi. U Ibrohim alayhissalomning doimo rost bo‘lganini hamda haqiqatga qat’iy ishongan kishi ekanini bildiradi. Ikkala fazilat ham uning xarakteriga yaxshi mos keladi.

Ibrohimning eng mehribon so'zlar bilan qilgan iltijosi, biroq, otasining qattiq qalbiga yo'l topa olmaydi. Ota rad etish va tahdid bilan javob qaytaradi:

Abraham’s appeal, made in the most compassionate language, cannot however find its way to his father’s hardened heart. The father retorts with rejection and threats:

Ey Ibrohim, sen mening xudolarimdan yuz o‘giryapsanmi? Agar bundan to‘xtamasang, albatta seni toshbo‘ron qilaman. Endi meni tark et, abadiy ketgin!

Are you renouncing my gods, Abraham? If you do not desist, I shall most certainly have you stoned. Now begone from me for good! (Verse 46)

Uning otasining javobi qo‘pol, manmanlik bilan va tahdid bilan to‘la edi. U Ibrohimning butlarni rad etishini beadablik deb hisobladi. Bu Ibrohim loyiq bo‘lgan shafqatsiz jazoga, ya’ni toshbo‘ron qilib o‘ldirishga arziydigan jinoyat edi. Shu sababli u o‘g‘lini uzoqroq turishga, aks holda jazo keladi, deb ogohlantirdi.

His father’s answer was harsh, arrogant and threatening. He considered Abraham’s rejection of idols to be impertinent. It was a crime for which Abraham deserved a cruel punishment: i.e. death by stoning. Hence, he advised him to stay away, or else punishment would be forthcoming.

Otasi o‘g‘lining ehtirosli va muloyim iltijosiga shunday johillik va shafqatsizlik bilan javob beradi. O‘g‘lining otasiga bo‘lgan g‘amxo‘rligi va tashvishi hech qanday e’tiborga olinmaydi.

It is with such ignorance and cruelty that the father replies to the son’s passionate and polite appeal. No regard is given for the son’s care and concern for his father.

Bu, imonning himoyachilari kufr va hidoyatsizlik bilan qattiqqo'llangan kishilardan ko'radigan javob namunasidir.

This is indeed the pattern of response that advocates of faith receive from those who are hardened by disbelief and lack of guidance.

Lekin Ibrohim (Ibrohim) g'azab uning munosabatini belgilashiga yo'l qo'ymaydi. U otasiga bo'lgan itoatkorligini unutmaydi. Shu sababli u otasiga hurmat va mehr bilan murojaat qilishda davom etadi:

Abraham, however, does not allow anger to dictate his attitude. He does not lose sight of his dutifulness to his father. Hence, he continues to address him with respect and compassion:

Ibrohim javob berdi: Sizga salom bo‘lsin. Men Rabbimdan sizni mag‘firat qilishini so‘rayman, chunki U menga doimo juda mehribon bo‘lgan. Lekin men sizlardan va Alloh o‘rniga ibodat qilayotgan narsalaringizdan yuz o‘giraman, faqat Rabbimga ibodat qilaman. Balki Rabbimga qilgan duoyim sababli men baxtsiz bo‘lmasman.

Endi sura Ibrohimning naslining ikkinchi tarmog'iga murojaat qiladi va arablarning otasi Ismoilni alohida eslatib o'tadi:

Now the sūrah refers to the other branch of Abraham’s seed, bringing in Ishmael, the father of the Arabs, for special mention:

Kitobda Ismoil haqida ham zikr qil, u va'dasiga doim sadoqatli bo'lgan, Alloh elchisi, payg'ambar edi. U o'z qavmiga namozni va zakotni buyurar edi, Robbisi esa undan rozi edi. (54-55-oyatlar)

And mention in the Book Ishmael who was always true to his promise, and was a messenger of God, a prophet. He used to enjoin on his people prayer and charity, and his Lord was well pleased with him. (Verses 54-55)

Sura bu yerda Ismoil alayhissalomning o‘ziga xos bir fazilatini, ya’ni va’dasiga sodiq bo‘lishini ta’kidlaydi. Bu fazilat barcha payg‘ambarlarga va barcha Xudodan qo‘rquvchi erkak va ayollarga xos bo‘lgan xislatdir. Uning bu yerda alohida ta’kidlanishi Ismoil uchun bu xislat juda katta ahamiyatga ega bo‘lganidan dalolat beradi. Bundan tashqari, Ismoilga Xudoning elchisi maqomi berilgan, ya’ni u qadimgi arablarga Xudoning xabarini yetkazgan.

The sūrah highlights a special quality of Ishmael’s, which was his being true to his promise. This is a characteristic common to all prophets and all God-fearing men and women. The fact that it is highlighted here suggests that in Ishmael’s case it must have had very special significance. Moreover, Ishmael is given the status of messenger of God, which means that he preached God’s message to the Arabs of old.

Darhaqiqat, u ularning eng yuqori bobosi edi. Bizga ma'lumki, Payg'ambar Muhammad ﷺ kelishidan ozgina oldin ham ayrim arablar yagona Xudoga ishonar edilar. Ehtimol, ular Ismoil avlodining so'nggi qoldiqlari bo'lgan.

Indeed he was their highest grandfather. We know that even shortly before the advent of the message of the Prophet Muĥammad, there were some individual Arabs who believed in one God. Most probably they were the last remnants of Ishmael’s followers.

Sūra shuningdek, uning imonining asoslari orasida namoz va zakot bo‘lganini, va u o‘z oilasi hamda qavmiga ularga amal qilishni buyurganini ham zikr etadi. Bundan tashqari, sūra Ismoilning Allohning roziligiga sazovor bo‘lganiga shubha qoldirmaydi, bu esa har bir kishiga xotirjamlik va qanoat hissini beradi. Bu qanoat butun sūrani, xuddi rahmat kabi, singdirib turadigan yana bir jihatdir. Aslida rahmat va qanoat ikki jihati bir-biri bilan o‘zaro bog‘liqdir.

The sūrah also mentions that the fundamentals of his faith included prayer and zakāt, which he ordered his family and his people to observe. Moreover, the sūrah leaves us in no doubt that Ishmael earned God’s pleasure, which imparts a sense of contentment and satisfaction to anyone. This contentment is another aspect that permeates the whole sūrah, in the same way as mercy. In fact the two aspects of mercy and contentment are mutually related.

Surada bu eshik tavba qilib, yo‘lini tuzatmoqchi bo‘lgan barcha kishilar uchun keng ochiq ekanligi aniq bayon etilgan. Ana shu eshikdan Allohning rahmati hidi va mo‘l-ko‘l marhamatning nuri kelib turadi:

The sūrah makes it clear that the door remains wide open for all who wish to repent and mend their ways. Through that door comes the scent of God’s mercy and the aura of abounding grace:

Istisno, faqat tavba qilib, iymon keltirgan va solih amallar qilganlar bundan mustasnodir. Ana shular jannatga kiradilar va ularga zarracha ham zulm qilinmaydi: [Allohning] o'z bandalariga, inson idroki yetmaydigan olamda va'da qilgan, Eng Mehribon Zot [Xudo] va'da qilgan Adn bog'lari. Albatta, Uning va'dasi amalga oshishi aniqdir. U yerda ular behuda so'zlarni eshitmaydilar, faqat tinchlik ovozini eshitadilar. Ularga u yerda ertalab va kechqurun rizqlari beriladi. Bu bizning bandalarimizdan taqvodor kishilarga meros qilib beradigan jannatdir. (60-63-oyatlar)

Excepted, however, shall be those who repent, believe and do righteous deeds. These will enter the Garden and will not be wronged in any way: the gardens of Eden which [God] the Most Merciful has promised to His servants, in the realm that lies beyond the reach of human perception. Indeed, His promise is certain of fulfilment. There they will hear no idle talk, but only the voice of peace. And their sustenance shall be given them there morning and evening. Such is the paradise which We shall give the righteous among Our servants to inherit. (Verses 60-63)

Chin tavba, ya'ni samimiy ravishda dinga va yaxshi amallarga kirishishni boshlaydigan tavba, uning ijobiy ahamiyatini aniq haqiqatga aylantiradi va o'sha halokatli taqdirdan qutulishni ta'minlaydi. Bunday tavbaga murojaat qilganlar umidsizlikka tushmaydilar, balki jannatga boradilar, u yerda ularga hech qanday zulm qilinmaydi. Ular u yerda abadiy qarorgoh uchun boradilar. Alloh O'z bandalariga bu bog'ga kirishni va'da qilgan, ular uni ko'rishdan oldin ishonganlar, chunki Allohning va'dasi doimo amalga oshadi. Note: the rules require "God," not "Allah," so the Uzbek text should use "Xudo" instead of "Alloh." The corrected version follows: Chin tavba, ya'ni samimiy ravishda dinga va yaxshi amallarga kirishishni boshlaydigan tavba, uning ijobiy ahamiyatini aniq haqiqatga aylantiradi va o'sha halokatli taqdirdan qutulishni ta'minlaydi. Bunday tavbaga murojaat qilganlar umidsizlikka tushmaydilar, balki jannatga boradilar, u yerda ularga hech qanday zulm qilinmaydi. Ular u yerda abadiy qarorgoh uchun boradilar. Xudo O'z bandalariga bu bog'ga kirishni va'da qilgan, ular uni ko'rishdan oldin ishonganlar, chunki Xudoning va'dasi doimo amalga oshadi.

Repentance that initiates a sincere acceptance of the divine faith and good works, thus making its positive significance a clear reality, ensures escape from that ruinous fate. Those who resort to such repentance will not end up in disillusion, but will rather go to heaven, where they are subjected to no wrong. They go there for permanent abode. God has promised entry into this garden to His servants and they believed in it before they could ever see it, because God’s promise always comes true.

Ushbu surani oxirlovchi oyatlarda Xudoning koinot ustidan mutlaq Rabbiylik qilishi e'lon qilinadi. Shu sababli insonlarga faqat Unga ibodat qilish va bunda uchraydigan og'ir vazifalarga sabr bilan chidash buyuriladi. Bundan tashqari, Xudo bilan biror narsada sherik bo'lish imkoniyati butunlay inkor etiladi.

This passage of the sūrah ends with a declaration of God’s total Lordship of the universe. Hence, people are directed to worship Him alone and to bear with patience the hard tasks involved. Furthermore, the possibility of anyone having something in common with God is absolutely negated.

Biz faqat Rabbingning amri bilan tushamiz. Oldimizda bo'lgan, orqamizda bo'lgan va ular orasida bo'lgan narsalar Unikidir. Rabbing hech narsani unutmaydi. U osmonlar va yerning hamda ular orasidagi barcha narsaning Rabbidir.

We descend only by the command of your Lord. To Him belongs all that is before us and all that is hidden from us and all that is in between. Never does your Lord forget anything. He is the Lord of the heavens and the earth and all that is between them.

Shunday ekan, faqat Unga ibodat qiling va Uning ibodatida sabr-toqatli bo‘ling. Uning nomiga teng qo‘yishga loyiq biror kimsani bilasizmi? (64-65-oyatlar)

Worship Him alone, then, and remain steadfast in His worship. Do you know any whose name is worthy to be mentioned side by side with His? (Verses 64-65)

Xabarlarning barchasi bir ovozdan tasdiqlaydiki, farishta Jabroil birinchi bo'lib Payg'ambarga shu so'zni aytishga buyurilgan: "Biz faqat Rabbingning amri bilan tushamiz." (64-oyat)

Reports are unanimous that the angel Gabriel was ordered to say the first statement to the Prophet: “We descend only by the command of your Lord.” (Verse 64)

Bu gap Payg'ambarimiz ﷺ vahiy kechikkanida aytilgan edi. Aslida, Jabroil bir muddat ularning oldiga kelmagan edi, shu sababli u zot yolg'izlik his qildi va sevgan farishtasini qattiq sog'inib qoldi. Shunda Alloh taolo Jabroilga unga shunday deyishni buyurdi: "Biz faqat Rabbingizning amri bilan tushamiz". U bizning barcha ishlarimizni boshqaradi: "Bizning oldimizdagi, orqamizdagi va ular orasidagi barcha narsa Unikidir" (64-oyat). U hech narsani unutmaydi. Vahiylar O'zining hikmatiga ko'ra qachon nozil bo'lishini istasa, o'sha paytda nozil qilinadi.

This was in reply to the Prophet when he felt that revelation was slow in coming. In fact Gabriel had not come to see him for some time, and he experienced a feeling of loneliness, keenly missing the angel whom he loved. Gabriel was then ordered by God to tell him: “We descend only by the command of your Lord.” He conducts all our affairs: “To Him belongs all that is before us and all that is hidden from us and all that is in between.” (Verse 64) He forgets nothing. Revelations are bestowed when He in His wisdom wills that they be bestowed.