"Kāf. Hā. Yā. `Ayn. Ṣād." (1-oyat) Bular arab alifbosining alohida harflaridir.

“Kāf. Hā. Yā. `Ayn. Şād.” (Verse 1) These are separate letters of the Arabic alphabet.

Bir qator suralar muqattaʼa harflari deb ataladigan alohida harflar bilan boshlanadi. Biz ularni Qur’on tarkibida ishlatilgan harflardan bir qismi deb izohlaymiz. Shunga qaramay, Qur’onning o‘ziga xos, taqlid qilib bo‘lmaydigan uslubi bor. Insonlar xuddi shu harflar va so‘zlarga ega bo‘lsa-da, bunday uslubni hech qachon yarata olmaydilar. Ular bu Qur’onni yaratgan ilohiy qudrat qo‘llagan uslubga hatto uzoqdan yaqinlashadigan biror tuzilma ham yarata olmaydilar.

A number of sūrahs begin with such separate letters which we explain as being some of the letters used in the composition of the Qur’ān. Yet the Qur’ān has its unique, inimitable style, the like of which human beings can never produce, despite the fact that the same letters and words are available to them. They simply cannot devise any construction that even remotely approaches the style employed by the divine power that produced this Qur’ān.

Shu harflarni zikr qilgandan so‘ng, sura darhol Zakariyo va Yahyo haqidagi birinchi qissani boshlaydi, bu qissada rahm-shafqat markaziy g‘oya va umumiy muhit bo‘lib xizmat qiladi. Shuning uchun boshidayoq inoyat eslatiladi: “Bu Rabbingning o‘z bandasi Zakariyoga ko‘rsatgan inoyati haqida xabar.” (2-oyat) Qissa Zakariyoning butunlay yolg‘izlikdagi chin dildan qilgan duosi manzarasi bilan boshlanadi.

Having mentioned these letters, the sūrah immediately begins the first story of Zachariah and John, in which compassion provides both the central idea and the overall atmosphere. Hence grace is mentioned at the outset: “This is an account of the grace which your Lord bestowed on His servant Zachariah.” (Verse 2) The story begins with a scene of earnest supplication by Zachariah in total secrecy:

U yashirin ravishda Rabbiga nido qilganda, shunday duo qildi: "Rabbim! Suyaklarim zaiflashdi, boshim esa oqarib ketdi. Ammo, Rabbim, Sening oldingdagi duoim hech qachon ijobat bo'lmay qolmagan. Endi men o'limdan keyin qarindoshlarim [nima qilishidan] qo'rqaman, chunki xotinim tug'maydigan bo'lib qolgan. Shuning uchun Sen o'zingning [inoyating]dan menga bir voris ato et, u mening ham merosxo'rim, Ya'qub xonadonining ham merosxo'ri bo'lsin va uni, Rabbim, Sen rozi bo'ladigan kimsa qilgin."

When he called out to his Lord in the secrecy of his heart, he prayed: My Lord! Feeble have become my bones, and my head glistens with grey hair. But never, my Lord, has my prayer to You remained unanswered. Now, I fear [what] my kinsmen [will do] after I am gone, for my wife is barren. Bestow, then, upon me, out of Your, a grace, a successor who will be my heir as well as an heir of the House of Jacob; and make him, my Lord, one with whom You are pleased.’ (Verses 3-6)

Haqiqat lahzasi keladi: duo ijobat bo‘ladi va u bilan birga Allohning inoyati hamda qabul etilishi keladi. Zot O‘zi o‘zining oliy huzuridan o‘z bandasiga murojaat qiladi: "Zakariyo!" U darhol unga xushxabar beradi: "Biz sizga o‘g‘il [tug‘ilishi] haqida xursandchilik xabarini beramiz." (7-oyat) U unga yana bir marhamat ko‘rsatadi: o‘sha o‘g‘ilning ismini o‘zi tanlab beradi: "Uning ismi Yahyo bo‘ladi." (7-oyat) Bu maxsus ism bo‘lib, bundan oldin hech kimga berilmagan: "Biz bundan oldin hech kimga bu ismni bermaganmiz." (7-oyat)

The moment of truth comes: the prayer is answered, bringing with it God’s grace and acceptance. It is the Lord Himself that calls out to His servant from His sublime presence: “Zachariah!” He immediately gives him the good news: “We bring you the happy news of [the birth of] a son.” (Verse 7) He bestows on him further kindness, by choosing for him the name of that son: “Whose name shall be John.” (Verse 7) This is a special name, not previously given to anyone: “Never have We given this name to anyone before him.” (Verse 7)

Bu Allohning o‘z bandasiga mo‘l-ko‘l ne’matining bir namunasidir. Bu banda yashirin va ixlos bilan qilgan duosida o‘zining qo‘rquvlari va umidlarini aniq ifodalagan. Zakariyoning duosi, uning merosxo‘rlari haqiqiy din merosini to‘g‘ri saqlay olmasliklaridan qo‘rqqanidan kelib chiqqan edi. U merosxo‘rlarning amanatni Xudoning roziligini qozonadigan tarzda ado etmasliklaridan xavotirda edi. Shu sababli Xudo unga yaxshi niyatiga mos keladigan narsani ato etdi.

This is but an example of God’s grace as it is given in abundance to His servant whose secret supplication was passionate, and which clearly expressed his fears and hopes. Zachariah’s prayer was motivated by fear that his heirs would not be able to look after the heritage of the true faith properly. He feared that they would not fulfil the trust in a way that earns God’s pleasure. Hence, God bestowed on him what corresponded to his good intention.

Zakariyo, duo qilishga chuqur berilib, istagini qizg'in ifodalab, iltijosini takrorlayotgan paytda, bu tezkor javob uni birdaniga hushyor tortdi. Haqiqat uning ko'z o'ngida turardi: u yoshi ancha ulg'aygan, suyaklari darmonsiz, sochlari butunlay oqargan, xotini esa tug'maydigan edi va u kuch-quvvat to'lgan davrida unga farzand ato etilmagan edi. Endi qanday qilib uning o'z farzandi bo'lishi mumkin? U ishonch hosil qilishni va Alloh unga bu o'g'ilni qanday yo'l bilan berishini bilishni istadi: “Parvardigorim! Xotinim tug'maydigan, men esa yoshi ancha ulg'aygan bo'lsam, mening farzandim qanday bo'lishi mumkin?” (8-oyat)

Zachariah, who was deeply involved in his supplication, passionately expressing his desire and urging his case, was suddenly alerted by this speedy answer to his prayer. The reality stares him in the face: he is well advanced in years, his bones feeble, his hair completely grey, and his wife barren, having given him no child when he was in his prime. How is he to have a child of his own? He wants to be reassured and to know the means by which God will give him this son: “My Lord! How can I have a son when my wife is barren, and I am well advanced in years?” (Verse 8)

Sūra endi Zakariyoni o‘z holiga qoldirib, boshqa odamlar bilan bo‘lgan ishlari va uning Xudoni poklash hamda hamd aytishi haqidagi sahnani tugatadi. Shu sahna yakunlanar ekan, sūra yangi bir sahnani ochadi, unda Zakariyoga berilgan bola – Yahyoni to‘liq voyaga yetgan holda ko‘ramiz. Uni yuqoridan Rabbisi chaqiradi: “Yahyo! Kitobni qat’iy tuting!” (12-oyat). Bu Qur’oni karimning eng muhim voqealarni ajratib ko‘rsatish, hayot va kuchga to‘la manzaralarni tasvirlash uslubiga muvofiqdir.

The sūrah now leaves Zachariah in complete silence dealing with other people and his glorification and praise of God. As that scene closes, the sūrah reveals a new one in which we see John, the child given to Zachariah, as fully grown. It is his Lord who calls out to him from on high: “John! Hold fast to the book with [all your] strength.” (Verse 12) This follows the Qur’ānic method of highlighting only the most important events, portraying images that are full of life and vigour.

Yahyo haqida bir og'iz so'z aytilmasidan oldin, uning hikoyasi yuqoridan kelgan bir xitob bilan boshlanadi. Bu xitob ulug' bir manzarani chizadi va Yahyoning martabasi haqida yaxshi tasavvur beradi. Shuningdek, u Zakariyoning ibodatiga Xudoning qanday javob berganini ko'rsatadi: Zakariyo o'zi bajarib kelgan amanatni, ham imon, ham qarindoshlik jihatidan, davom ettiradigan farzand so'ragan edi. Shunday qilib, Yahyo ishtirok etgan birinchi sahna uni eng yuksak mas'uliyatni o'z zimmasiga olishga saylanishi sahnasidir: "Yahyo! Kitobni butun kuching bilan mahkam tut!" (12-oyat). Bu yerda nazarda tutilgan kitob Musoga berilgan Tavrotdir.

Before we have even a single word about John himself, his account commences with an address from on high. It portrays an awesome scene giving us a good idea of John’s position. It also shows us how God responded to Zachariah’s prayers when he requested an heir who would fulfil the trust that he himself had been fulfilling, as it related both to faith and kin. Thus the first scene in which John is involved is the one where he is elected to bear the highest responsibility: “John! Hold fast to the book with [all your] strength.” (Verse 12) The book referred to here is the Torah, given to Moses.

Barcha Isroil payg'ambarlari uning saqlanishi va amalga oshirilishi uchun mas'ul etib tayinlangan edilar.

All the Israelite prophets were charged with its preservation and implementation.

Ularga, shuningdek, odamlarga Tavrot bo'yicha ta'lim berish vazifasi topshirilgan edi, shunda ular nimaning ular uchun halol, nimaning harom ekanini bilishsin. Yahyo otasi Zakariyodan meros oldi. Unga bu vazifaga kirishish, ishonchni butun irodasi va kuchi bilan ado etish buyurilmoqda. U hech qachon sustlashmasligi yoki bo'shashmasligi kerak. U o'z mas'uliyatidan hech qachon voz kechmasligi lozim.

Yahyoning tug'ilishi, ajoyib bo'lsa-da, surada bizga aytilgan eng ajoyib voqea emas. Uning yana bir hikoyasi bor, u yanada g'aroyib va ajoyibroqdir. Bu Iso alayhissalomning tug'ilishidir. Sura avval Yahyoning tug'ilishi haqida hikoya qiladi, unda uning farzand ko'radigan bo'lmagan ona va yoshi ancha ulg'aygan ota farzandi bo'lgani kabi g'aroyib jihati bor. Iso esa, aksincha, hayotida hech bir erkak bilan yaqinlik qilmagan, pok bokira ona farzandi bo'lib tug'ildi. Bu, haqiqatan ham, undan ham ko'proq ajoyib va g'aroyibdir.

John’s birth, remarkable as it is, is not however the most wonderful that the sūrah tells us about. It has another story to tell, even more remarkable and wonderful. This is the birth of Jesus. The sūrah gives its account of John’s birth first, with its remarkable aspect of him being born to a barren mother and a father well advanced in years. Jesus, on the other hand, was born to a virgin mother who had had no intimate contact with any man in her life. This is indeed far more wonderful and remarkable.

Agar hozirgi shakldagi insonning yaratilishini va Xudoning uni qanday yaratgani haqida bizga aytgan bayonini bir lahzaga chetga qo'yadigan bo'lsak, Maryam o'g'li Iso ning tug'ilishini insoniyat tarixidagi eng ajoyib voqea deb hisoblash kerak. Bu o'xshashi yo'q voqeadir.

If we leave aside for a moment the creation of man in his present form and in the way God tells us of how He created him, the birth of Jesus, son of Mary, should be considered the most remarkable event of human history. It is an event that has no parallel.

Inson o'z yaratilishiga guvoh bo'lmagan, bu esa insoniy hayotning boshlanishiga xizmat qilgan ajoyib voqea edi. Bu bilan birinchi insonning yaratilishi nazarda tutilgan, u na ota, na ona orqali dunyoga kelgan. Shundan so'ng, ilohiy hikmat yana bir ajoyib voqeani amalga oshirishni irodalaguncha, qancha asrlar o'tdi. Bu Iso Masihning otasiz tug'ilishi edi. Bu holatda voqea birinchi inson yaratilganidan keyin qo'llanilgan qonuniyatga ergashmaydi. Bu yangi tug'ilishga odamlar guvoh bo'ldi va u avlodlar ketma-ketligida odamlar e'tiborini tortib kelgan juda muhim voqea bo'lib qoldi. Albatta, birinchi insonning yaratilishiga odamlar guvoh bo'la olmas edi, chunki aynan shu yaratilish yer yuzida insoniy hayotning boshlanishiga asos soldi.

Man did not witness his own creation, a remarkable event that heralded human life. That involved the creation of the first man ever to exist, born of no father and no mother. Countless centuries then passed before divine wisdom willed to bring about a second most remarkable event. This was the birth of Jesus without a father. In this, the event does not follow the pattern that subsequently applied after the creation of the first human being. This new birth was witnessed by human beings and remained an event of great importance to which people’s attentions were drawn generation after generation. Needless to say, the creation of the first human being could not have been witnessed by people, as it was this creation that first ushered in human life on earth.

Kitobda Maryam haqidagi hikoya bayon etilgan: u oilasidan ajralib, sharqdagi bir joyga chekinib, ulardan yakka holda o'zini tutgan. Biz unga Our farishtamizni yubordik, u unga to'g'ri tuzilgan odam qiyofasida ko'rindi. U dedi: «Men sendan Mehribon Zot panoh bersin. Agar Allohdan qo'rqsang, yaqinlashma». U dedi: «Men faqat Robbingning elchisiman, sanga pokiza o'g'il bermoq uchun keldim». U dedi: «Menga qanday o'g'il bo'lsin, axir hech bir erkak menga tegmagan va men fohisha bo'lmaganman?» U javob berdi: «Robbing shunday dedi: Bu Men uchun oson. Biz uni odamlar uchun belgi va Bizdan bir rahmat qilamiz. Bu Biz hukm qilgan ish».

Relate in the book [the story of] Mary and how she withdrew from her family to a place in the east, where she kept herself in seclusion from them. We, then, sent to her Our angel, who appeared to her in the shape of a well-made human being. She said: May the Most Merciful protect me from you. [Do not come near me] if you fear God.’ ‘I am but an emissary of your Lord,’ he said, [and have come] to give you a son endowed with purity. ‘She said: ‘How shall I have a child when no man has ever touched me and I have never been a loose woman?’ He answered: ‘Thus did your Lord speak: This is easy for Me. We will make him a sign for mankind and an act of grace from Us. It is a matter [We have] decreed.’ (Verses 16-21)

Maryam yosh, bokira bir ayol edi, avliyo bir zot bo‘lib, onasi u hali tug‘ilmagan chog‘ida uni ibodatxonada xizmat qilishga bag‘ishlagan edi. Uning tomonidan hech kim mukammal poklik va iffatdan o‘zgasini ko‘rmagan. Aslida odamlar uni ibodatxonaning birinchi taqvodor xizmatchisi Horun bilan bog‘lashardi. Avlodlar davomida uning oilasi Xudodan qo‘rqadigan va taqvodorlik namunasi sifatida tanilgan edi.

This is the first scene: Mary is a young, virgin woman, a saint whose mother vowed, when she was still an unborn baby, that she would serve in the temple. No one had ever witnessed from her anything other than perfect purity and chastity. In fact people associated her with Aaron, the first of the temple’s devout servants. For generations, her family were renowned for being God-fearing and a model of piety.

Biz bu yosh ayolning yolg'iz qolish uchun ketayotganini ko'ramiz. Sura uning nima uchun yolg'iz bo'lishni istaganini aniq aytmaydi, lekin uni yolg'iz, hech kimning ko'zidan yashirin bo'lishga majbur qiladigan biror sabab bo'lgan bo'lishi kerak. Bu, odatda qizlar boshidan kechiradigan juda shaxsiy bir masala bo'lishi mumkin.

We see this young woman going off to be alone. The sūrah does not specify why she wanted to be alone, but there must have been something to so require her to be by herself, unseen by anyone else. It may have been a very private matter that girls normally experience.

Sūrah-da uning Iso alayhissalomni qanday homilador bo‘lgani yoki homiladorlik muddati necha oy davom etgani haqida hech narsa aytilmagan. Unda oddiy homiladorlik bo‘lganmi, ya’ni Maryamga ruh damlanishi bilan tuxum hujayrasida hayot jarayoni boshlanib, so‘ng o‘sish bosqichlaridan o‘tib, urug‘langan tuxumning joylashishi bilan urug‘ hujayrasiga, keyin esa bo‘lakchaga aylanishi, unga suyaklar qo‘shilib, so‘ng go‘sht bilan qoplanishi va shu tariqa homilaning to‘qqiz oylik odatiy homiladorlik muddatini to‘liq o‘tagani haqida ham hech qanday ma’lumot yo‘q. Bularning barchasi mumkin. Lekin bu alohida holatda teng darajada mumkin bo‘lgan yana bir ehtimol ham bor: tuxum hujayrasi o‘sish bosqichlarini qisqartiradigan boshqacha yo‘lni bosib o‘tib, homilaning rivojlanishi juda tez ta’minlangan va homiladorlik muddati ancha qisqargan bo‘lishi mumkin. Sūrah matnida bularning birortasini ko‘rsatadigan narsa yo‘q. Shuning uchun bu yo‘nalishni yanada davom ettirishning ma’nosi yo‘q.

The sūrah does not mention how she conceived Jesus or the length of her pregnancy. It gives no details about whether it was an ordinary pregnancy, with the breathing of spirit into Mary starting the life process within the egg, which then goes through the growth process, with the implantation of the conceived egg that becomes a germ-cell then a morsel, to which bones are then added before they are covered with flesh. That would mean that the foetus completed its normal period of nine- months gestation. All this is possible. Equally possible in this special case is that the female egg took a different course so as to reduce the different stages of growth, and ensure the development of the foetus so rapidly that the period of pregnancy was made much shorter. There is nothing in the text of the sūrah to indicate either. Hence, there is no point in pursuing this avenue further.

Bizning oldinga o'qishimizda Maryamni oila va jamiyatidan uzoqda, chekka joyda ko'ramiz. U endi ancha dahshatli vaziyatda. Ilgari u tarbiyasi unga singdirgan axloqiy qadriyatlar bilan kurashardi; ammo bu o'z-o'zi bilan ichki kurash edi. Endi esa u ochiq jamoatchilik janjali bilan yuzma-yuz kelishi kerak.

As we read on, we see Mary in a remote place, away from her family and community. She is now in a far more terrible situation. Previously, she was up against all that her upbringing has instilled in her of moral values; but that was an internal struggle with herself. Now she is about to be faced with a public scandal.

Bundan tashqari, uning ruhiy azobiga jismoniy og'riq ham qo'shilgan edi. Tug'ruq va zarbning o'rtasida u xurmo daraxtining tanasiga suyanishga majbur bo'ladi.

Besides, she was in great physical pain added to her psychological distress. In the midst of labour and childbirth she is driven to lean against the trunk of a palm tree.

Shundan so'ng biz juda dramatik bir manzarani ko'z oldimizga keltirishimiz mumkin: "U go'dakni ko'tarib qavmi oldiga keldi." (27-oyat) Ularning hayratdan qotib qolgan yuzlarini bemalol tasavvur qilish mumkin. Ehtimol, bular uning yaqin oila a'zolari bo'lgan. Ular qizlari Maryamni pokligida ibratli deb bilishgan. U haqiqatan ham ibodatga bag'ishlangan, ibodatxonada xizmat qiladigan bokira edi; ammo endi u qo'lida go'dak bilan turardi. Shu sababli ularning hayqirig'i: "Ey Maryam, sen haqiqatan ham ajabtovur ish qilding! Ey Horun singlisi, otang yomon odam emas edi, onang ham fohisha ayol emas edi!" (27-28-oyatlar)

Then we glimpse a highly dramatic scene: “She went to her people carrying the child.” (Verse 27) We can easily imagine the great surprise on their faces. Most probably, these were her immediate family. They had known their daughter, Mary, to be exemplary in her purity. She was indeed a virgin dedicated to worship in the temple; but there she was with a baby in her arms. Hence their exclamation: “Mary, you have indeed done an amazing thing! Sister of Aaron, your father was not a wicked man, nor was your mother a loose woman!” (Verses 27-28)

U shunda ular uni koyishdan boshlaydilar: "Sen ajoyib ish qilding!" Bu qilgan ishing yovuz va eng dahshatli gunohdir. Ammo ularning koyishi keyinchalik boshqacha ohang oladi, unga kinoya va masxara qo'shiladi. Ular uni shunday deb chaqiradilar: "Horun singlisi!" Horun esa ibodatxonaga mas'ul bo'lgan payg'ambar edi va bu vazifani o'z avlodlariga topshirgan edi.

They start by reproaching her: “You have done an amazing thing!” It is a wicked, most dreadful thing that you have perpetrated. But then their reproach takes a different tone, adding sarcasm and ridicule. They call her: ‘Sister of Aaron!’ Aaron was a prophet who was in charge of the Temple, passing this duty to his offspring.

Maryam ko‘pincha Horun bilan bog‘lanardi, chunki u ibodatxonaga xizmat qilishda namunali sadoqat ko‘rsatgan edi. Qanday ajablanarli, Horun ning mukammal sadoqati bilan bog‘langan qiz shunday jirkanch gunohni sodir etgan: “Otang yomon odam emas edi, onang ham fohisha ayol emas edi!” (28-oyat) Bunday gunohni faqat buzuq ayollar va fohishalar sodir etadi.

Mary was often associated with Aaron because of her exemplary devotion in the service of the Temple. How ironic that the girl associated with Aaron’s perfect devotion should perpetrate such an enormity: “Your father was not a wicked man, nor was your mother a loose woman!” (Verse 28) Such a sin is only committed by loose women and prostitutes.

Maryam o'zini oqlash uchun, o'zining ajoyib farzandi unga aytgan narsani bajarishdan boshqa hech narsa demaydi: "Shunda u bolani ishora qildi." (29-oyat) Yana biz ularning hayratini, g'azabini va jahlini tasavvur qilishga majbur bo'lamiz: bu yosh ayol, bokira bo'lsa-da, farzandini ochiqdan-ochiq qo'lida ko'tarib yuribdi, so'ng ularning savollariga javob bermaydi, faqat bolaga ishora qilib, uning o'zidan so'rashlarini bildiradi. "Ular dedilar: Beshikdagi chaqaloq bilan qanday gaplasha olamiz?" (29-oyat) Lekin yana bir ma'jiza ro'y beradi va chaqaloq gapirib yuboradi:

Bu Iso haqidagi to'liq haqiqatdir. Unda uni ilohiy mohiyatga ega deb da'vo qiluvchilarning yoki uning onasiga nisbatan bo'hton qiluvchilarning da'volaridan hech narsa yo'q. Allohning o'zi bayon etgan bu haqiqat Isoning kelib chiqishi va tug'ilishi haqida batafsil ma'lumot beradi. Bunda shubha yoki bahs uchun o'rin yo'q. Alloh uchun o'ziga o'g'il olishi lozim emas. U poklanadi, buyuk ulug'vorlikka ega. U farzandga muhtoj emas, chunki farzand faqat o'lim bilan yashaydigan bandalargagina kerak bo'ladi, ularning mavjudligi nasl orqali davom etishi uchun. Yoki farzand ojizlarga kerak bo'ladi, shunda ular dushmanlariga qarshi farzandlari orqali yordam topadilar. Holbuki, Alloh abadiy tirik va istagan narsasini qila oladi, barcha narsa ustidan qudratlidir. Barcha mavjudotlar Uning "Bo'l!" degan so'zi bilan vujudga keladi.

This is the whole truth about Jesus. It has nothing of the claims advanced by those who assign to him a divine nature, or those who make false accusations against his mother. What God states here is the complete truth, giving details of his origin and birth. There is no room for doubt or argument. It is not for God to take for Himself a son. Most sublime is He in His glory. He needs no son, because offspring are only needed by mortals, so that their line of existence is continued. Alternatively, offspring are needed by the weak so that they have the support of their children against their enemies. But God is immortal, and able to do what He wills, having power over all things. All creatures come into existence when He says to them, ‘Be’.

Bu shuni anglatadiki, U O'z maqsadlarining istalgan birini faqat uning bo'lishini xohlashi bilan amalga oshiradi, bironta o'g'il yoki sherik yordamisiz.

This means that He accomplishes any purpose of His merely by willing it to take place, not by having help from a son or partner.

Iso o'z so'zlarini Xudoning uning Rabbi va barcha insoniyatning Rabbi ekanligi haqidagi haqiqatni e'lon qilish bilan yakunlaydi. Shu sababli ular faqat Unga ibodat qilishlari, Unga hech qanday sherik qo'shmasliklari kerak:

Jesus concludes his words by declaring the truth that God is his Lord and the Lord of all mankind. Hence, they must worship Him alone, assigning to Him no partners:

{Albatta, Alloh mening Rabbim va sizning Rabbingizdir; bas, Unga ibodat qiling. Bu to‘g‘ri yo‘ldir.}

“God is my Lord and your Lord; so worship Him alone. That is a straight path.” (Verse 36)

Iso Masih o'zi aytgan bu so'z va uning tug'ilishi haqidagi bu hikoya bilan butun voqea ustida afsona yoki rivoyat uchun hech qanday joy qolmaydi. Bu so'zning to'liq ma'nosi va uning ifodalanish usuli aynan shunday.