Maryam (Mary) (Ikki bog'liq hayot) Note: The title line is a heading, so I translated it and kept the proper name "Maryam (Mary)" as in the original.

Maryam (Mary) (Ikki bog'liq hayot) Note: The title line is a heading, so I translated it and kept the proper name "Maryam (Mary)" as in the original. - Qur'on soyasida | Quran Course

Sūra shu paytgacha bir qator payg'ambarlar haqida xabarlar keltirdi, jumladan Zakariyo va uning o'g'li Yahyoning tug'ilishi, Maryam va Iso alayhissalomning tug'ilishi, Ibrohim va uning qavmi hamda ularning soxta xudolaridan ajralishi haqida. Shuningdek, ularning ortidan kelgan avlodlar haqida, ular Allohning ularga bergan hidoyatiga amal qilib yashaganmi yoki adashib ketganmi, — bu ham bayon qilindi. Sūra bu xabarlarga sharh berib, rububiyat faqat Allohga xosligini, Uning yagona ibodatga loyiq ekanligini va Unga hech qanday sherik yo'qligini e'lon qiladi. Payg'ambarlarning tarixlari aynan shu asosiy haqiqatni to'liq ravshanlikda namoyon etadi.

So far the sūrah has given us accounts of a number of prophets, including Zachariah and the birth of John, his son, Mary and the birth of Jesus, Abraham and his split from his community and their false deities. We have also heard about the generations that followed them, and whether they lived in accordance with the guidance God gave them or they fell into error. The sūrah comments on these accounts declaring that Lordship belongs solely to God, who alone deserves to be worshipped, without partners. This is the essential truth that these histories of earlier prophets bring out in full relief.

Ushbu so'nggi parchada Xudodan boshqa mavjudotlarga ilohiylik isnod qiladigan va qiyomatni inkor etadigan mushrik e'tiqodlar muhokama qilinadi. Unda Qiyomat kunining bir qator sahnalari, insonlarning turli taqdirlari tasvirlanadi. Bu sahnalar juda jonli, harakatga to'la chizilgan bo'lib, osmon, yer, insonlar, jinlar, mo'minlar va kofirlarning – butun koinotning – munosabatlarini o'z ichiga oladi. Sura Qiyomat sahnalarini bu dunyo sahnalari bilan almashtirib boradi, shunda ikki hayot o'rtasida haqiqiy bog'liqlik o'rnatiladi. Shunday qilib, bizning boshlanishimiz bu dunyoda ro'y berayotgani ko'rsatiladi, natijalarini esa keyingi hayotda ko'ramiz, go'yo ular orasidagi masofa bir necha qisqa oyat yoki hatto bir necha so'z bilan qoplangandek. Bu esa ikki olamning o'zaro bog'liqligi hissini uyg'otadi.

Now we look at this final passage which discusses the pagan beliefs that ascribe divinity to other beings beside God and deny resurrection. It portrays a number of scenes of the Day of Judgement and people’s different destinies. These are drawn very vividly, full of action, incorporating the reactions of the whole universe, whether the heavens, earth, human beings, jinn, believers or unbelievers. The sūrah alternates scenes of the Day of Judgement with scenes of this life, so as to establish a real link between the two lives. Thus, our beginnings are shown to take place in this world and we see the results in the life to come, as though the gulf between them is covered in a few short verses, or even a few words. This gives us the sense that the two worlds are interlinked.

Oyat boshlanishida inson tirilish haqiqatidan hayratga tushgan holda tasvirlanadi. "Nima!" deydi inson. "Men o'lib bo'lganimdan keyin, yana tirik holda chiqarilamanmi?" (66-oyat). Bu yerdagi birinchi nuqta shundaki, bu hayrat umuman insoniyatga nisbat berilgan. Haqiqatan ham, bu xil so'zni tarixning turli davrlarida ko'plab xalqlar aytgan. Shuning uchun uni umuman insoniyatga nisbat berish tabiiydir. Bu hayrat yoki e'tiroz insonning o'zi qanday paydo bo'lganini unutganidan kelib chiqadi. Bu hayotga kirishdan oldin u qayerda va nima edi? Haqiqat shuki, u avval mavjud bo'lmagan, keyin esa mavjud bo'la boshlagan. Agar inson bu haqiqatni eslaganida, o'limdan keyin qayta tirilishini tasavvur qilishi osonroq bo'lardi. Shu sababli javob savol shaklida keladi: "Inson eslamaydimi, Biz uni ilgari, hech narsa bo'lmagan paytida yaratganimizni?" (67-oyat).

The passage begins with a scene in which man is shown to be astonished about the reality of resurrection. “‘What!” says man, ‘When I am once dead, shall I be raised up alive?’” (Verse 66) The first point here is that this surprise is attributed to mankind in general. In fact, this same comment was expressed by many peoples during different periods of history. Hence, it is only normal that it should be attributed to the human kind in general. The surprise, or the objection results from man being oblivious of how he came into being. Where and what was he before entering this life? The fact is that he had no existence and then he began to exist. Had man remembered this fact, it would have been easier for him to visualize his return to life after death. Hence, the answer comes in the form of a rhetorical question: “Does not man remember that We earlier created him, when he was nothing?” (Verse 67)

Bu haqiqatning, ya'ni qiyomatning haqligini inkor etish ortidan dahshatli ogohlantirishni ifodalovchi qasam keladi. Ulug'vor Xudo O'zi bilan qasam ichadi, bu esa eng muhim va eng jiddiy qasam bo'lib, ularning hammasi tirilib, bir joyga to'planishlariga ishora qiladi. Demak, bu muqarrar bir haqiqatdir: "Rabbingiz nomi bilan qasam, Biz ularni albatta (qiyomatga) to'playmiz" (68-oyat). Lekin ular yolg'iz bo'lmaydilar. Ularni "shayton yo'ldoshlari bilan birga" (68-oyat) haydab keltiradilar. Bu ularning imon haqiqatini inkor etishga doimo undovchi yovuz kishilar bilan bir toifada ekanliklarini ko'rsatadi. Shunday qilib, ikki guruh yetakchilar va ularga ergashuvchilardir.

This denial of the truth of resurrection is followed by an oath implying a stern warning. God, in His glory, swears by Himself, which makes this the most solemn and serious oath, that they will all be resurrected and gathered together. This is, then, a forgone conclusion: “By your Lord, We shall most certainly bring them forth.” (Verse 68) But they will not be alone. They will be driven “together with the evil ones.” (Verse 68) This shows them to be one category with the evil ones who always incite them to deny the truth of faith. Thus the two groups are leaders and followers.

Shu o‘rinda, ularning jahannam atrofida tiz cho‘kib, to‘liq azob va xorlik ichida o‘tirgan holatini ko‘z oldimizda jonlantiruvchi tasvir chiziladi: “So‘ngra ularni, albatta, tiz cho‘ktirgan holda jahannam atrofiga to‘playmiz.” (68-oyat) Bu dahshatli manzara: ko‘p-ko‘p odamlar jahannam yaqiniga yig‘iladi va uning atrofida tiz cho‘kib o‘tirishga majbur qilinadi, uning issiqligini tortadi hamda uning qattiq olovi yonishini tomosha qiladi. Ular har lahza uning ichiga tashlanishlarini kutadilar. Shunday qilib, ularning azoblari xorlik bilan yanada og‘irlashadi.

At this point, a vivid picture is drawn showing them sitting on their knees around hell, in total misery and humiliation: “Then We shall most certainly gather them, on their knees, around hell.” (Verse 68) It is a fearsome scene, with multitudes upon multitudes of people brought together to the vicinity of hell and made to sit on their knees around it, suffering its heat and watching its fierce fire burn. They expect to be thrown into it at any time. They, thus, feel their misery to be compounded with humiliation.

Xo'rlanish bu hayotda kibrli va manmanlik qilgan kishilar uchun yanada og'irroqdir. Shu sababli, bu tasvir yana bir tasvir bilan davom etadi, unda biz bu yovuzliklarning eng qattiqqo'llarini uning tomon sudrab olib ketilayotganini ko'ramiz: “Shundan so'ng, Biz har bir guruhdan Eng Mehribon Zotga eng ko'p isyon ko'targanlarni sudrab chiqarurmiz.” (69-oyat) Bu yerda ovoz qattiq urg'u bilan berilgan, shuning uchun ular qanday sudrab chiqarilayotganining yanada jonli va ko'z oldida gavdalanuvchi tasvirini beradi. Keyingi tasvir esa bizning tasavvurimizga qoldirilgan bo'lsa-da, biz ularning do'zaxga tashlanayotganini ko'ramiz.

The humiliation is even worse in the case of those who are proud and arrogant in this life. Hence, this image is followed with one in which we see the most hardened of these evil-doers being pulled and dragged towards it: “Thereupon We shall drag out from every group those who had been most obstinate in their rebellion against the Most Merciful.” (Verse 69) The sound here is stressed heavily, so that it gives an even more graphic and lifelike picture of how they are dragged out. Although the next image is left to our imagination, we nonetheless see them being thrown into hell.

Albatta, qaysi odamlar do‘zaxda azob olishga ko‘proq loyiq ekanini Alloh eng yaxshi biladi.

God certainly knows best which people are more deserving of punishment in hell.

Hech kim tasodifan yoki tasodif tufayli o'sha ulkan jamoadan tanlanmaydi. Ularni bu yerga olib kelgan Allohdir, U ularning barchasini, birma-bir biladi. Har bir kishi nimaga loyiq ekanini U yaxshi biladi: «Albatta, Biz jahannam olovida yonishga eng loyiq bo'lganlarni yaxshi bilamiz» (70-oyat). Demak, olovga birinchi bo'lib tanlanadiganlar aynan ana shular bo'ladi.

No one is taken at random, or by chance from that huge multitude. It is God who has brought them here and He knows them all, one by one. He knows what each and every one of them deserves: “For, indeed, We know best who most deserve to be burnt in the fire of hell.” (Verse 70) Those, then, are the ones who will be chosen first for the fire.

Mo'minlar ham bu dahshatli manzarага guvoh bo'ladilar, chunki ular ham unga yaqin keltiriladilar: “Sizlardan birortasi ham u ustidan o'tmasdan qolmaydi: bu Rabbingiz uchun, bajarilishi shart bo'lgan hukmdir.” (71-oyat) Ular u yerga yetib boradilar, do'zaxni shiddat bilan yonayotganini ko'radilar va yana yoqilg'i so'raydilar. Shuningdek, zolim va qattiqqo'l gunohkorlarning unga kirishga majbur qilinayotganini ham ko'radilar. Mo'minlarning esa boshqacha oqibati bo'ladi: “Lekin Biz taqvodor bo'lganlarni najot toptiramiz, zolimlarni esa tiz cho'kkan holda u yerda qoldiramiz.” (72-oyat)

The believers witness this fearful scene as they too are brought near to it: “There is not one among you who shall not pass over it: this is, for your Lord, a decree that must be fulfilled.” (Verse 71) They arrive there, look at hell as it burns fiercely, asking for more feed. They also see the tyrants and the hardened sinners as they are made to enter into it. The believers, however, have a different end: “But We shall save those who are God-fearing, and leave the wrongdoers there, on their knees.” (Verse 72)

Endi sura bizga Qiyomat kuni manzarasini tark etib, dunyoning shunday bir tasvirini chizadi: unda kofirlar mo''minlarga takabburlik bilan munosabatda bo''lishadi, ularni kambag''al va ojiz deb atashadi hamda o''z boyliklari va arzimas ijtimoiy qadriyatlari bilan maqtanishadi.

Now the sūrah leaves with us this scene of the Day of Judgement to paint an image of this world in which the unbelievers are shown behaving arrogantly towards the believers, branding them as poor and weak, and boasting about their own wealth and petty social values.

“Bizning oyatlarimiz ularga aniq-tiniq o‘qib eshittirilganda, kofirlar iymon keltirganlarga aytadilar: ‘Ikki tomondan qaysi biri yaxshiroq o‘rinda va go‘zalroq jamoatga egadir?’” (73-oyat) Bu odamlarning o‘z ijtimoiy klublari bor, ular buzuq dunyolarida boy va qudratlilar qattiq urg‘u beradigan barcha moddiy qadriyatlarni namoyon etadi. Bunga qarama-qarshi o‘laroq, biz kamtarona yig‘inlarni ko‘ramiz, ularda bunday moddiy boylik yoki ziynatlar yo‘q. Aksincha, boshqa guruhlarni birlashtiradigan faqat iymon qadriyatlari bor. Ikkisi bir-biriga qarama-qarshi qo‘yilgan, toki ularning farqi to‘liq namoyon bo‘lsin.

“When Our revelations are recited to them in all their clarity, the unbelievers say to those who believe: ‘Which of the two sides has a better position and a superior community?” (Verse 73) These people have their own social clubs demonstrating all the material values which the wealthy and powerful are keen to emphasize in their corrupt world. By contrast, we see humble gatherings where there are no such material riches or adornments. Instead, there are only the values of faith which unite people in these other groups. The two are juxtaposed so as to fully demonstrate their contrast.

Birinchi tomon turli-tuman vasvasalarga boy bo‘lib ko‘zga tashlanadi: boylik, go‘zallik, hokimiyat va ta’sir. U bularning barchasidan odamlarning manfaatlariga xizmat qilish uchun foydalanadi va ularga har xil lazzatlarni taqdim etadi. Ikkinchi tomon esa unga nisbatan juda kamtarona ko‘rinadi, ammo u boylik va go‘zallikka nafrat bilan qaraydi hamda hokimiyat va ta’sirni masxara qiladi. U odamlarni o‘z safiga qo‘shilishga chaqiradi, ularga hech qanday shaxsiy foyda, moddiy manfaat yoki hukmdorlar va hukumatlar bera oladigan imtiyozlarni va’da qilmaydi. U shunchaki, hech qanday bezaksiz, sof imonni taklif qiladi. U kuchni faqat Xudoning tarafida bo‘lish orqali izlaydi, boshqa hech narsa bilan emas. Aslida, u insoniyatga aniq qilib aytadiki, uni qabul qilish mashaqqat, mehnat va kurash bilan bog‘liq bo‘ladi. Shuningdek, aniq bo‘lganki, bu dunyoda biror narsa uchun hech kim mukofotlanmaydi. Kutiladigan mukofot esa Xudoga yaqin bo‘lish, oxirat hayotida Uning roziligidan bahramand bo‘lish shaklida bo‘ladi.

The first side stands out with its wide variety of temptations: wealth, beauty, power and influence. It uses all these to serve people’s interests, and provide them with all manner of pleasures. The second side appears too humble by comparison, yet it looks with disdain at wealth and beauty and it ridicules power and influence. It calls on people to join its ranks, without offering them any personal gain, material interest or favours that rulers and governments can provide. It simply offers them the faith, pure and simple, without adding to it any adornment. It seeks strength through being on God’s side, nothing else. In fact, it makes clear to mankind that accepting it will involve hardship, effort and struggle. Also clear is the fact that none will be rewarded for anything in this life. The reward to be expected will be in the form of being close to God, enjoying His pleasure in the life to come.

Quraysh oqsoqollari Payg‘ambar davrida Allohning oyatlari ularga o‘qib eshittirilganda, mol-mulkdan butunlay mahrum bo‘lgan mo‘minlarga shunday deyishardi: "Ikki tomondan qaysi biri yaxshiroq o‘rinda va ustunroq jamoatga ega?" (73-oyat) Qaysi tomon? Muhammad ﷺ ning xabarini inkor qilgan oqsoqollarmi, yoki unga javob bergan kamtarinlarmi? Al-Nazr ibn al-Horis, Amr ibn Hisham, al-Valid ibn al-Mug‘iraga va ularning qudratli guruhiga, yoki Bilol, Ammor, Xabbob va ularning birodarlariga, ular qanchalik kambag‘al va mahrum bo‘lsa ham? Agar Muhammad ﷺ tomonidan yetkazilgan xabar biror yaxshilikka ega bo‘lganida, uning izdoshlari Quraysh jamiyatida hech qanday kuch-qudrat yoki ta’sirga ega bo‘lmagan kishilar bo‘larmidi? Ular al-Arqamning uyi kabi kamtarona joyda yig‘ilarmidilar?

The elders of the Quraysh at the time of the Prophet used to listen to God’s revelations being recited to them, but then they would say to the believers who lacked all riches: “Which of the two sides has a better position and a superior community?” (Verse 73) Which side: the elders who denied Muĥammad’s message, or the humble who responded to him? Al-Nađr ibn al-Ĥārith, ‘Amr ibn Hishām, al-Walīd ibn al- Mughīrah and their powerful clique, or Bilāl, `Ammār, Khabbāb and their brothers, poor and deprived as they were? Had the message preached by Muĥammad been any good, would his followers be those who had no power or influence in the Quraysh society? Would they have met in a humble place like al-Arqam’s house?

Uning raqiblari hayotning barcha qulayliklaridan va ijtimoiy mavqeidan bahramand bo‘lgan kishilar bo‘lganmidi?

Would his opponents be those who enjoyed all the luxuries and social prominence?

Dunyoviy mantiq shunday bo'lib, u hech qanday yuksak ufqqa intilmaydiganlar tomonidan ilgari suriladi. Iymonni har qanday bezakdan va yuzaki jozibadan xoli saqlab, hech qanday vasvasa bermaydigan narsa ilohiy hikmatdir. Shunday ekan, uni haqiqiy qadri uchun qabul qiladigan, zudlik bilan foyda kutmaydiganlargina uni qabul qiladi. Aksincha, boylik, dunyoviy manfaatlar, lazzatlar va shunga o'xshash narsalarni izlaydiganlar esa undan yuz o'giradilar.

Such is worldly logic, advanced by those who have no aspiration to any truly high horizon. It is divine wisdom that keeps faith free of all adornment and superficial attraction, offering no temptation. Thus, only those who take it for its real value, without hope of immediate gain, will accept it. By contrast, those who are after wealth, worldly interests, pleasures and the like will turn away from it.

Sura bu g‘ururli kofirlarning maqtanchoqliklari haqida sharh beradi, ular bu dunyo hayotining lazzatlari va hashamatlari bilan faxrlanib gapiradilar. Bu sharh ularning e’tiborini avvalgi xalqlar qanday halok bo‘lganiga qaratadi, ular katta boylikka ega bo‘lishlariga qaramay: “Ulardan oldin qancha avlodlarni halok qildik, ular mol-dunyo va ko‘rkamlikda ulardan ustun edilar.” (74-oyat) Ular barcha hashamatlari bilan hech narsaga erishmadilar va God ularga Qahrini yuborganida, moddiy imtiyozlari ularga hech qanday foyda keltirmadi.

The sūrah comments on the boasts of those arrogant unbelievers, speaking proudly about what they enjoy in this life of pleasures and luxuries. The comment draws their attention to how earlier peoples were destroyed, despite the great riches they enjoyed: “How many a generation have We destroyed before their time, who were superior in material riches and in splendour.” (Verse 74) They benefited nothing by all their splendour, nor were their material privileges of any avail to them when God visited His punishment upon them.

Inson doim unutadi! Agar eslab, fikr qilganlarida, ko'rinishlarga aldanmagan bo'lardilar. Avvalgi kofirlarning har bir avlodi duch kelgan oqibat aniq ogohlantirish bo'lishi kerak, ammo odamlar e'tiborsiz qolmoqda. Agar ular o'tganlarning izidan borsalar, ularni kutayotgan taqdirni e'tiborsiz qoldirishda davom etmoqdalar. Axir, o'sha avvalgi kofirlar kuchliroq edilar, ko'proq tarafdorga ega bo'lib, boyliklari ham ko'p edi.

Human beings always forget! Had they remembered and reflected, they would not have been deceived by appearances. The end suffered by one generation after another of the unbelievers of old should serve as a clear warning but people remain heedless. They continue to ignore the destiny awaiting them, should they follow in the footsteps of those who preceded them. After all, those earlier unbelievers were of greater strength and enjoyed larger followings and more wealth.

Sura keyin Payg'ambarga ularga qarshi, adashishda davom etgan tomonning azoblari yanada ortishi uchun, Allohga birgalikda qilinadigan duo shaklida ibodat qilishni buyuradi. Bu holat to'xtovsiz davom etadi, to Alloh O'z va'dasini bu dunyoda yoki oxirat hayotida ro'yobga chiqarguncha:

The sūrah then instructs the Prophet to pray against them in the form of a joint appeal to God to add to the misery to be suffered by the side which persisted in error. This is to continue until God fulfils His promise either in this life or in the life to come:

Ayting: "Adashishda yurganlarga Rahmon ularning umrini uzaytirsin!" Ular o'zlariga va'da qilingan narsani — azobni yoki Qiyomatni ko'rganlarida esa, kimning o'rni yomonroq va kimning kuchi ojizroq ekanini bilib oladilar. Alloh hidoyat izlaganlarga hidoyatni ziyoda qiladi. Rabbingizning huzurida qoladigan yaxshi amallar savobi jihatidan eng yaxshi mukofot va natija jihatidan eng yaxshi qaytimdir.

Say: As for those who live in error, may the Most Merciful lengthen their span of life!’ But when they see the fulfilment of that of which they have been forewarned, be it suffering or the Last Hour, they will realize who is worst in position and weaker in forces. God advances in guidance those who seek His guidance. Good deeds of lasting merit are, in your Lord’s sight, worthy of greater recompense, and yield far better returns. (Verses 75-76)

Ular o‘zlarining Muhammad va uning izdoshlari targ‘ib qilgan yo‘lga nisbatan yaxshiroq va ustunroq hidoyatga ergashayotganliklarini da’vo qilishadi, va buning dalili sifatida o‘zlarining boyligi va farovonligini keltirishadi. Shunday bo‘lsin! Muhammad ﷺ Rabbiga murojaat qilib, adashgan va to‘g‘ri hidoyatga ergashgan ikki tomonning har biriga ko‘proq berishini so‘raydi. Keyin Muhammad ﷺ va'da qilgan narsa amalga oshganda, ya'ni mo‘minlarning adashganlar ustidan g‘alabasi yoki Qiyomat kuni ular oladigan oxirgi jazo ro‘y berganda, ikki tomondan qaysi biri mavqei yomonroq va kuchi zaifroq ekanini bilib olishadi. O‘sha kuni mo‘minlar quvonishadi va o‘zlarining ustunligini his qilishadi: “Alloh hidoyatni izlaganlarga hidoyatda ko‘proq ilgari yurish imkonini beradi.”

They claim that they follow better and superior guidance to that advocated by Muĥammad and his followers, and their evidence is their wealth and luxuries. Be that as it may! Muĥammad will appeal to his Lord to give increase to each side: the one in error and the one following right guidance. Then when what Muĥammad promises comes to pass, which is the triumph of the believers over those in error, or the final punishment they receive on the Day of Judgement, they will realize which of the two sides is worse in position, weaker in forces. On that day, the believers will rejoice and feel their superiority: “God advances in guidance those who seek His guidance.

"Rabbingiz huzurida baqiy qoladigan yaxshi amallar esa savobi jihatidan ancha yaxshidir va natijasi jihatidan ham ancha afzaldir." (76-oyat) Bu, insonlar zavq va rohat topadigan barcha narsalardan albatta yaxshiroqdir.

Good deeds of lasting merit are, in your Lord’s sight, worthy of greater recompense, and yield far better returns.” (Verse 76) This is certainly better than all that in which human beings find pleasure and enjoyment.

Sura keyin yana bir turdagi maqtanchoqlikni ko‘tarib chiqadi va uni ham qoralaydi:

The sūrah then picks up on another type of boast and decries it also:

Oyatlar 77-80 Biz Bizning oyatlarimizni inkor etgan va: "Albatta, menga mol-dunyo va bolalar beriladi!" deb maqtanган kishini ko'rdingmi? U g'aybni bilib oldimi yoki Rahmon huzurida ahd-paymon tuzganmi? Yo'q! Biz uning aytganlarini yozib qo'yamiz va uning azobini uzaytiramiz. U hozir gapirayotgan narsalarning barchasini Biz undan olib qo'yamiz va u yolg'iz holda Bizning huzurimizga keladi.

Have you ever considered [the case of] the one who denies Our signs and boasts: ‘I shall surely be given wealth and children!’ Has he, perchance, attained to a realm which is beyond the reach of a created being’s perception? Or has he concluded a covenant with the Most Merciful? By no means! We shall record what he says, and We shall long extend his suffering, and We shall divest him of all that he is now speaking of and he shall appear before Us all alone. (Verses 77-80)

Bu oyatlarning nozil bo‘lishiga bevosita sabab bo‘lgan voqeani Xabbob ibn al-Aratt rivoyat qilib, shunday degan: “Men temirchi edim va al-Os ibn Voil zimmamda qarzi bo‘lgan pulim bor edi. Pulni talab qilish uchun unga bordim. U dedi: ‘Alloh haqi! Muhammadni va uning da’vatini inkor etmaguningcha sizga qarzimni bermayman.’ Men dedim: ‘Siz o‘lib, qayta tirilmaguningizcha men Muhammadni inkor etmayman.’ U menga dedi: ‘Yaxshi, unda kut. Chunki men o‘limdan keyin qayta tirilganimda, menda mol-mulk va farzandlar bo‘ladi. O‘shanda oldimga kelarsan, men senga qarzingni beraman.’ Shunda Alloh bu oyatlarni nozil qildi.” Al-Os so‘zlari islomga qilingan chaqiriqqa mushriklar qanday masxara bilan javob bergani va qayta tirilish tushunchasini qanday kulgi ostiga olgani uchun misol bo‘lib xizmat qiladi xolos. Qur’on uning da’volarining g‘ayrioddiyligini ta’kidlaydi: “Yo u g‘aybni biladiganlardan bo‘lib qoldimi yoki (Allohdan) va’da olganmi?” (78-oyat)

The immediate cause of the revelation of these verses is reported by Khabbāb ibn al-Aratt who said: “I was an ironmonger, and I had money due to be paid to me by al-`Āş ibn Wā’il. I went to him to demand payment. He said, ‘By God! I am not going to repay you until you reject Muĥammad and his message.’ I said, ‘I shall not reject Muĥammad until you have died and been resurrected.’ He said to me, ‘Well! Wait then. For, when I have been resurrected after my death, I will have wealth and children. You can come to me then and I will pay you what I owe you.’ God then revealed these verses.” Al-`Āş’s words serve merely as an example of the ridicule with which the unbelievers responded to the call of Islam and their derision of the whole concept of resurrection. The Qur’ān highlights the singularity of his claims: “Has he, perchance, attained to a realm which is beyond the reach of a created being’s perception?” (Verse 78)

Bu uning o'sha dunyoda nima bo'lishi mumkinligi haqida bilim olishi uchun yaxshi manba bo'lardi. "Yoki u Mehribon bilan ahd tuzganmi?" (78-oyat) Bunday holda u Allohning va'dasi albatta bajarilishiga ishonch hosil qilgan bo'lardi. Bundan keyin Arab tilida taqiq ma'nosini ham o'z ichiga olgan qat'iy inkor ifodasi keladi: "Sira-sira undай emas!" (79-oyat) U na bunday olamga erishgan, na Alloh bilan biron ahd tuzgan. U shunchaki haqiqatni rad etadi va uning va'dasini masxara qiladi.

That would be a good source of information, giving him knowledge of what may happen in that world. “Or has he concluded a covenant with the Most Merciful?” (Verse 78) In such a case, he would be certain that God’s covenant will be fulfilled. This is followed by an expression of categorical negation which, in Arabic, adds connotations of a prohibition: “By no means!” (Verse 79) He neither attained to any such realm, nor made any covenant with God. He merely rejects the truth and derides its promise.

Shunday qilib, bunday kibrli da'volarni to'xtatish uchun qattiq ogohlantirish juda o'rinlidir: "Hech bir narsa emas! Biz uning aytganlarini yozib qo'yamiz va uning azobini uzoq cho'zamiz." (79-oyat) U nima deyotgan bo'lsa, unutilmasligi uchun yozib boramiz va Qiyomat kunida hech qanday bahs-munozaraga yo'l qo'yilmaydi. Bu yana bir tasviriy ifodadir, chunki Allohning ilmi har bir mayda tafsilotni o'z ichiga olgani uchun hech qanday bahs yoki e'tiroz bo'lishi mumkin emas. Bundan tashqari, bunday gunohkorlarga berilgan jazo vaqt va hajm jihatidan ko'p barobar oshiriladi, shunda u uzluksiz davom etadi.

A stern warning is, then, very apt here to stop such arrogant claims: “By no means! We shall record what he says, and We shall long extend his suffering.” (Verse 79) We will write down whatever he says, so that it is not forgotten, admitting no dispute on the Day of Judgement. This is again a merely descriptive image, because no dispute or argument is possible as God’s knowledge encompasses every little detail. Moreover, the punishment meted out to such sinners will be increased manifold, in time and volume, so as to continue without interruption.

Yana bir ogohlantirish tasviri qo‘shilmoqda: “Biz uning hozir gapirayotgan narsalarini undan meros qilib olamiz va u yolg‘iz holda Huzurimizga keladi.” (80-oyat) Demak, u o‘zining mol-mulki va farzandlari haqida gapirgan hamma narsa undan olib qo‘yiladi, natijada u hech narsasiz qoladi. Bu yerdagi arabcha matn “narisuhu mо yaqul” iborasi meros tasvirini beradi, bu mahrumlikni to‘liq qilish uchun xizmat qiladi, xuddi vafot etgan odamdan vorislar uning qoldirgan hamma narsasini olib, hech narsani qoldirmaganidek. “U yolg‘iz holda Huzurimizga keladi.” (80-oyat) U jamiyatdagi mavqeini belgilagan hech narsaga ega bo‘lmaydi. Shunday qilib, u pul, mulk, qarindosh, izdosh yoki yordamchisiz, kuchsiz yakka inson sifatida Alloh huzurida paydo bo‘ladi.

A further image of warning is added: “and We shall divest him of all that he is now speaking of and he shall appear before Us all alone.” (Verse 80) Thus, everything that he speaks about of his wealth and children will be taken away from him, so that he is left with nothing. The Arabic text here, narithuhū mā yaqūl, gives an image of inheritance, in order to make the deprivation total, just as when an heir takes away all that a deceased person has left behind, discarding nothing. “He shall appear before Us all alone.” (Verse 80) He will have nothing of what gave him his standing in society. Thus, he will have no money, property, relatives, followers or supporters as he appears before God all alone, a powerless individual.

Shunday qilib, Xudoning vahiyini inkor etib, qadr-qimmati va ta'siri bo'lmagan kunda o'zining boyligi haqida gapiradigan bu kishiga nazar soldingizmi? U kun shunday kunki, unda u bu dunyoda kuchga ega bo'lgan hamma narsadan mahrum bo'ladi. Bu kufrning, yolg'on da'volarning va haqiqatni masxara qilishning faqat bir turidir.

Have you, then, considered this person who denies God’s revelation, yet speaks about his fortunes on a day when he has no position or influence? It is a day when he will be deprived of all that gave him power in this life. This is just one type of unbelief, false claims and ridicule of the truth.

Sura o'z davomida kufrning turli jihatlari haqida gapirishda davom etadi:

The sūrah continues its discussion of different aspects of unbelief:

Ular Xudodan boshqa ilohlarga sig'inishni o'zlariga odat qilib olishgan, ular o'shalar ularga kuch-qudrat va izzat-hurmat beradi deb umid qilishadi. Yo'q, aslo unday emas! Ular o'sha ma'buzalarining ibodatini inkor etib, ularga qarshi chiqishadi. Ko'rmadingmi, Biz kofirlarga shaytoniy kuchlarni qo'yib yuboryapmiz, ular ularni yomonlikka doim undaydilar? Shuning uchun shoshilma: Biz ularga belgilangan kunlar miqdorini beramiz, xolos. O'sha kun [albatta kelur], Biz parvardigorlik qilguvchi Eng Mehribon Xudo huzuriga taqvodor kishilarni hurmatli mehmonlar sifatida to'playmiz va gunohga botgan kishilarni chanqagan podadek do'zaxga haydaymiz. Eng Mehribon Xudo ruxsat bergan kishidan boshqa hech kim ularga shafoat qilishga qodir bo'lmaydi.

They have taken to worshipping deities other than God, hoping that they will give them power and glory. By no means! They will renounce their worship and turn against them. Have you not seen how We let loose satanic forces upon the unbelievers to repeatedly incite them to evil? So, be not in haste: We only allow them a fixed number of days. The day [will surely come] when We shall gather the God-fearing before [God] the Most Merciful, as honoured guests, and drive those who are lost in sin to hell as a thirsty herd. None will have power to intercede for them except one who has received permission from [God] the Most Merciful. (Verses 81-87)

Vahiylarini inkor etganlar Xudodan boshqa zotlarga ilohiylik isnod qiladilar va ularga sig'inadilar, ular o'zlariga kuch, g'alaba va izzat beradi deb umid qilib. Ba'zilari farishtalarga sig'inar, boshqalari esa jinnlarga sig'inar edi. Ular sig'inadigan zotlarni chaqirib, dushmanlariga qarshi yordam so'rar edilar.

Those who deny God’s revelations ascribe divinity to beings other than God, and they will worship such false deities hoping that they will give them power, victory and glory. Some worshipped angels, while others worshipped jinn. They called on those whom they worshipped, appealing to them for support against their enemies.

Lekin ular hozir ibodat qilayotgan farishtalar va jinlar ham ularning harakatini qoralaydi, ibodatlaridan voz kechadi va ularning munosabatini qoralaydi. Qur’oni karim ularning ahvolini tasvirlaganidek, bu dunyoda ibodat qilinganlar Qiyomat kunida “ularga qarshi bo‘lib ketadilar” va mushriklarni, ya’ni ularga sig‘inganlarni qoralovchi guvohlik beradilar.

But the very angels and jinn they worship now denounce their action, disassociate themselves of their worship and condemn their attitude. As the Qur’ān describes their position, those who were worshipped in this present life will on the Day of Judgement “turn against them,” and will give a testimony that condemns the unbelievers who worshipped them.

Shaytoniy kuchlar, yoki iblislar, insonlarni gunohli ishlarga doim undaydilar. Shayton yoki Iblis Xudodan unga shunday imkon berishni so'raganidan beri, bu kuchlarga insonlarni vasvasaga solish va adashtirish imkoniyati berilgan. Payg'ambarga ishlarni shoshirmaslik buyurilgan: "Bas, shoshilma." (84-oyat) U ular haqida haddan tashqari qayg'urmasligi kerak. Ularga belgilangan muddat bilan imkoniyat berilgan, bu muddat davomida ular qilgan va aytgan har bir narsa hisobga olinib, yozib boriladi. Bu yerdagi oyat hisob-kitobning aniqligini tasvirlaydi: "Biz ularga faqat belgilangan kunlar sonini beramiz." (84-oyat)

Satanic forces, or devils, will always incite them to commit sinful actions. These forces have been given the chance to tempt and misguide human beings, ever since Satan, or Iblīs, requested God to allow him such opportunity. The Prophet is instructed not to precipitate matters: “So, be not in haste.” (Verse 84) He should not be over-grieved about them. They are given a chance, with a definite time limit, during which everything they do or say is counted and recorded. The verse here describes the accuracy of the reckoning: “We only allow them a fixed number of days.” (Verse 84)

Balki bu tarjimaning arabcha ibora — na`ddu lahum `addā — ma'nosini to'liq ifodalamasligini ta'kidlash kerak. Arabcha matnda sanalayotgan narsaning ob'ekti tushirib qoldirilgan, shu tufayli har bir narsaning aniq hisobga olinishi va yozib borilishi haqida taassurot paydo bo'ladi. Bu juda ajoyib tasvir, chunki yozuvni Xudo amalga oshirganda, U hech narsani e'tibordan chetda qoldirmaydi va hech narsani o'tkazib yubormaydi. Har bir xatoni aniqlash maqsadida xo'jayini ishini diqqat bilan kuzatayotganini sezgan kishi, muqarrar ravishda, bezovtalik va tashvish his qiladi. Xudo Taolo kuzatib turganini bilgan kishi-chi, u o'zini qanday his qiladi?

Perhaps we should add that this is an inadequate translation of the Arabic statement, na`ddu lahum `addā. In the Arabic text, the object of what is being numbered is deleted so as to give us an impression of the meticulous counting and recording of everything. This is an awesome image, because when the recording is made by God, it does not overlook or miss anything out. Someone who feels that his boss is carefully monitoring his actions so as to identify any mistake will inevitably feel uneasy and worried. So how does the person who knows that God Almighty is watching him feel?

Ushbu hisob-kitobning natijasi Qiyomat kuni tasvirining yana bir ko'rinishida namoyon bo'ladi. Mo'minlar izzat-ikrom va mehmondorlik bilan kutib olinib, karvon bo'lib Xudoning huzuriga boradilar: "O'sha kun [albatta keladi], biz taqvodor kishilarni hurmatli mehmonlar sifatida Mehribon Xudoning huzuriga yig'amiz." (86-oyat) Boshqa tomondan, kofirlar to'xtash joylariga yetguncha, xuddi chorva mollari kabi haydab boriladilar: "Gunohga botganlarni esa, chanqagan podadek, do'zaxga haydang." (86-oyat) O'sha kuni hech kimga shafoat bo'lmaydi, faqat bu dunyo hayotida yaxshi amal qilgan kishigagina shafoat bo'ladi. Bunday amal Xudoning Uning ado etishi shart bo'lgan va'dasiga o'xshaydi. Xudo yaxshi ishlar qilganlarga mo'l-ko'l mukofot berishni va'da qilgan va Xudo va'dalariga xilof chiqmaydi.

The outcome of all this reckoning is shown in yet another image of the Day of Judgement. The believers will come to God in a procession met with honour and hospitality: “The day [will surely come] when We shall gather the God-fearing before [God] the Most Merciful, as honoured guests.” (Verse 86) On the other hand, the unbelievers will be driven like cattle until they arrive at their last abode: “And drive those who are lost in sin to hell as a thirsty herd.” (Verse 86) There will be no intercession on that day, except for one who has done a good deed in this worldly life. Such a deed will be like a promise from God which He will honour. God has promised those who do good works to give them an abundant reward, and God does not fail to honour His promises.

Sura shundan keyin, turli kofirlar tomonidan tez-tez qilinadigan yana bir dahshatli da'voga murojaat qiladi. O'tmishdagi arab mushriklari farishtalar Allohning qizlari, yahudiy kofirlari Uzayr Allohning o'g'li, nasroniy kofirlari esa xuddi shu da'voni Iso uchun qilar edilar. Bunday yolg'on da'volar aytilganda butun koinot larzaga tushadi, chunki tavhid butun koinotning fitratida mavjud.

The sūrah then refers to another monstrous claim often made by different unbelievers. The Arab idolaters of the past used to claim that the angels were God’s daughters, while the unbelievers among the Jews claimed that Ezra was the son of God, and the unbelievers among the Christians made the same claim for Jesus. The whole universe shudders as such false claims are alleged, because monotheism is inherent in the nature of the whole universe.

«Ular: “Rahmon bir farzand oldi!” deydilar. Albatta, siz juda dahshatli bir gap aytdingiz. Osmonlar undan yorilib ketishi, yer parchalanib ketishi, tog‘lar esa qulab tushishi mumkin edi! Odamlar Rahmonga farzand isnod qilishlari, holbuki Rahmonning farzand olishi aslo munosib emas.» (88–92-oyatlar)

They say: ‘The Most Merciful has taken to Himself a son!’ Indeed you have said a most monstrous falsehood, at which the heavens might be rent into fragments, and the earth be split asunder, and the mountains fall down in ruins! That people should ascribe a son to the Most Merciful, although it is inconceivable that the Most Merciful should take to Himself son. (Verses 88-92)

Bu oyatlarning o‘zi ohangi va ritmi ham bu yolg‘on da’voga nisbatan g‘azab ruhini kuchaytiradi. Aslida butun koinot bu da’voni eng qattiq rad etadi. U Yaratgan Alloh haqidagi bu yolg‘onni eshitib, dahshatdan titraydi va qaltiraydi. Bu, o‘zining sha’ni xavf ostida qolgan yoki sevgan insonining halolligi haqoratlanayotganini his qilgan kishining reaksiyasiga o‘xshaydi. Bu larzaga osmonlar, yer va tog‘lar birdek sherik. Ularning zarbasida bu so‘zlar kuchli zilzila harakatini aks ettiradi.

The very sound of these verses and their rhythm add to the air of anger at this false claim. In fact the whole universe rejects this claim most vehemently. It shudders and quivers with abhorrence as it hears this falsehood against God Almighty. It is a reaction similar to that of a person who feels that his very integrity is attacked, or that the honesty of someone he loves is assailed. The shudder is common to the heavens, the earth and the mountains. In their beat, the words here show the movement of a violent quake.

U'sha so'z aytilishi bilan, "Ular: «Rahmon bir farzand oldi», dedilar", darhol dahshat ifodasi keladi: "Albatta, siz juda dahshatli yolg'on gap aytdingiz." (89-oyat) Shunda barqaror va mustahkam bo'lgan hamma narsa silkinadi. Butun koinot yaratuvchi Alloh haqidagi bu soxta da'vodan g'azablanadi. Bu gap tabiatdagi hamma narsani dahshatga soladi. Koinot Allohning yagonaligi asosida yaratilgan va shu asosda ishlaydi: "Albatta, siz juda dahshatli yolg'on gap aytdingiz, bundan osmonlar paranjiga aylanishi, yer yorilib ketishi va tog'lar qulab tushishi mumkin! Rahmonga farzand nisbat berishlari, holbuki, Rahmonning farzand olishi aqlga sig'maydi." (89-92-oyatlar)

As soon as the offensive word is uttered, “They say: The Most Merciful has taken to Himself a son,” the expression of horror immediately follows: “Indeed you have said a most monstrous falsehood.” (Verse 89) Everything that is settled and stable is thus shaken. The whole universe is in anger at this false allegation against God, the Creator. The statement is shocking to everything in nature. The universe is created and functions on the basis of the basic principle of God’s oneness: “Indeed you have said a most monstrous falsehood, at which the heavens might be rent into fragments, and the earth be split asunder, and the mountains fall down in ruins! That people should ascribe a son to the Most Merciful, although it is inconceivable that the Most Merciful should take to Himself a son.” (Verses 89-92)

Ushbu umumjahon g‘azab-nafrat ichida aniq va qat’iy bayonot e’lon qilinadi:

In the midst of this universal anger, a clear and definitive statement is issued:

Osmon va yerdagi hech bir mavjudot yo‘qki, u Mehribon Zot huzuriga bandasi sifatida kelmasin. Albatta, U ularning har birini to‘liq biladi. U ularning sonini aniq hisobga olgan. Qiyamat kunida esa ularning har biri Uning huzurida yolg‘iz holda hozir bo‘ladi. (93–95-oyatlar)

Not one of all [the beings] that are in the heavens or on earth but shall appear before the Most Merciful as a servant. Indeed, He has full cognizance of them. He has kept a strict count of their numbers, and, on the Day of Resurrection, every one of them will appear before Him all alone. (Verses 93-95)

Osmon va yerda yashaydigan barcha mavjudotlar Xudoning bandalaridir, Uning irodasiga bo'ysunadi va Unga ixtiyoriy ravishda itoat etadi. Uning na o'g'li, na sherigi bor. Hammasi Uning yaratiqlari va bandalaridir.

All beings that live anywhere in the heavens and on earth are servants of God, subject to His will, submitting to Him willingly. He has neither son nor partner. All are His creatures and servants.

Bu Alloh taolo ning quyidagi so‘zlari mohiyatini o‘ylar ekanmiz, qalbimizga qo‘rquv kiradi: “Albatta, U ularning hammasini bilib turadi. U ularning sonini aniq hisobga olgan.” (94-oyat) Hech kim unutilmaydi va hech kim qochib qutula olmaydi. “Qiyomat kuni ularning har biri yolg‘iz holda Uning huzuriga keladi.” (95-oyat) Alloh barchani kuzatib turadi. Ular hammasi Qiyomat kuni Uning huzuriga, har biri o‘z holicha keladi. Hech kimning boshqa birovdan yordami yoki ruhlantirishi bo‘lmaydi. Darhaqiqat, jamoaviy tuyg‘ulargacha yo‘qoladi, chunki Alloh huzurida har kim faqat o‘zi uchun so‘zlaydi.

Fear creeps into our hearts as we contemplate the significance of this statement by God, the Most High: “Indeed, He has full cognizance of them. He has kept a strict count of their numbers.” (Verse 94) None is forgotten and none will be able to escape. “On the Day of Resurrection, every one of them will appear before Him all alone.” (Verse 95) God watches everyone. They will all come to Him on the Day of Resurrection, each on his or her own. None will have the support or encouragement of anyone else. Indeed, all community feeling is gone, for in front of God, everyone speaks for oneself.

Ushbu yolg'izlik va yakkalanishga qarama-qarshi ravishda, imonlilarga tasalli beruvchi, do'stona muhit ato etiladi: "Albatta, Alloh iymon keltirib, yaxshi amallar qilganlarga muhabbat ato etadi." (96-oyat) Bu kontekstda muhabbatning zikr etilishi odamlarning qalbiga tasalli beradi va kirib boradi. Bu shunday muhabbatki, u osmonda tarqalib, yerni to'ldirish uchun to'kiladi va odamlarga taskin beradi. Butun koinot bu muhabbatdan to'liq ulush oladi. Note: the rules require "God" rather than "Allah" in the translation, so the Uzbek should read "Xudo" instead of "Alloh". Corrected version: Ushbu yolg'izlik va yakkalanishga qarama-qarshi ravishda, imonlilarga tasalli beruvchi, do'stona muhit ato etiladi: "Albatta, Xudo iymon keltirib, yaxshi amallar qilganlarga muhabbat ato etadi." (96-oyat) Bu kontekstda muhabbatning zikr etilishi odamlarning qalbiga tasalli beradi va kirib boradi. Bu shunday muhabbatki, u osmonda tarqalib, yerni to'ldirish uchun to'kiladi va odamlarga taskin beradi. Butun koinot bu muhabbatdan to'liq ulush oladi.

In contrast with this loneliness and isolation, the believers are given a comforting, friendly surrounding: “God will certainly bestow love on those who believe and do righteous deeds.” (Verse 96) The mention of love in this context is bound to comfort and penetrate people’s hearts. It is a type of love that spreads in heaven and spills over to fill the earth and comfort people. The whole universe is given a full share of it.

Abu Hurayra, Payg'ambarning sahobasi, Allohning Elchisi ﷺ shunday degan, deb rivoyat qiladi: Note: The rules say to write "God" as the Uzbek word for God, which is "Xudo", not "Allah." Corrected version: Abu Hurayra, Payg'ambarning sahobasi, rivoyat qiladi: Xudoning Elchisi ﷺ shunday degan:

Abū Hurayrah, a companion of the Prophet, reports that God’s Messenger said:

Xudo bir bandani sevsa, Jabroil(a.s.)ni chaqirib, unga shunday deydi: “Jabroil, Men bu bandani sevaman, sen ham uni sev.” Shunda Jabroil ham o‘sha bandani sevadi va osmonda yashovchilarning barchasiga nido qilib deydi:

“When God loves a human being, He calls in Gabriel and says to him: ‘Gabriel, I love this person, so you love him too.’ Gabriel then loves that person and calls out to all those living in heaven, saying:

"Xudo bu insonni sevadi, shuning uchun siz ham uni sevinglar", deydi. Shunday qilib, jannatda yashovchilarning hammasi o'sha insonni sevishni boshlaydi. U yer yuzida ham sevib qolinadi. Ammo agar Xudo biror kishidan norozi bo'lsa, U Jabroilni ham chaqiradi va: "Jabroil, Men bu insondan noroziman, shuning uchun sen ham uni yomon ko'r", deydi. Jabroil o'sha insonni yomon ko'radi va jannatda yashovchilarning hammasiga nido qilib: "Xudo bu insondan norozi, shuning uchun hammangiz ham uni yomon ko'ringlar", deydi. Shunday qilib, jannatda yashovchilarning hammasi o'sha insonni yomon ko'ra boshlaydi. U yer yuzida ham yomon ko'riladi." [Al-Bukhoriy, Muslim va Ahmad rivoyat qilgan] Haqiqatni inkor etuvchilar va unga qarshi bahslashuvchilar uchun bu ogohlantirish, imonlilar uchun esa bu xushxabar — Qur'on shuni bayon qiladi. Xudo Qur'onni arablar o'qib tushunishi uchun osonlashtirdi, uni O'z Elchisi ﷺ ning o'z tilida nozil qildi: "Shunday qilib, Biz uni (Qur'onni) sizning tilingizda osonlashtirdik, toki taqvodorlarga xushxabar berasiz va bema'ni bahslashuvchilarni ogohlantirasiz." (97-oyat)

‘God loves this person, so you all love him too.’ Thus all those who live in heaven start to love that person. He will also be loved on earth. But if God dislikes someone, He also calls in Gabriel and says: ‘Gabriel, I dislike this person, so you hate him too.’ Gabriel then hates that person and calls out to all those living in heaven, saying: ‘God dislikes this person, so you all hate him too.’ Thus all those who live in heaven start to hate that person. He will also be hated on earth.” [Related by al-Bukhārī, Muslim and Aĥmad] This happy news to the believers and this warning to those who deny the truth and argue against it are the message the Qur’ān gives. God has made the Qur’ān easy for the Arabs to read and understand, as He has put it in His Messenger’s own language: “And so have We made [the Qur’ān] easy to understand, in your own tongue, so that you may give good tidings to the God-fearing and give warning to those who are given to futile contention.” (Verse 97)

Sūra shu oyatlar bizga uzoq vaqt davomida xayolimizda tasavvur qilishga majbur qiladigan bir manzara bilan yakunlanadi, biz esa ko'zimizni undan zo'rg'a uzamiz:

The sūrah concludes with a scene that we contemplate in our minds for a long time, hardly able to shift our gaze:

Biz ulardan oldin qanchadan-qancha avlodlarni, ularning vaqtidan oldin, halok qilganmiz! Endi ularning birortasini topa olasizmi yoki ulardan biron shivirlashni eshita olasizmi? (98-oyat)

How many a generation have We destroyed before their time! Can you find a single one of them now, or hear so much as a whisper of them? (Verse 98)

Bu manzara to'satdan kuchli zarba bilan boshlanadi, so'ngra bizni chuqur va to'liq sukunat bosib oladi. Go'yo u bizni o'lim vodiysiga olib borib, avvalgi insonlarning taqdiri qanday kechganini ko'rsatayotgandek. Ko'z ilg'ay olmaydigan darajada uzoqqa cho'zilgan o'sha ulkan vodiyda, xayolimiz yer yuzida gullab-yashnagan hayotni, u yerda har tomonga harakatlanib yurgan odamlarni, ularning his-tuyg'ularini, umidlarini va intilishlarini tasavvur qiladi. Ammo bularning barchasi endi yo'q.

This scene begins with a violent shock before overwhelming us with a total and deep silence. It is as though it takes us to the valley of death to show us how earlier people met their fate. In that great valley which stretches much further than the eyes can see, our minds imagine the life that used to prosper on earth, the people that moved about everywhere, their feelings, hopes and aspirations. But all that is gone.

Butun jimjitlik hukm suradi, chunki o'lim hammani qamrab olgan va faqat chirigan jasadlardan iborat to'da qolgan. Ulardan birortasi ham qimirlamaydi, birortasi ham ovoz chiqarmaydi, hatto nafas ham olmaydi. "Endi ularning birortasini topa olasizmi?" (98-oyat) Atrofingizga qarang va ko'ring. "Yoki ulardan hatto pichirlagan ovozni eshita olasizmi?" (98-oyat) Xohlaganingizcha tinglang. O'lim jimligidan boshqa hech narsa yo'q. Hech kim qolmagan, faqat hech qachon o'lmaydigan Zot qolgan. U abadiy va ulug'vorligi cheksizdir.

Complete silence pervades. For death has overtaken all, leaving only a host of rotting cadavers. Not a single one stirs, not a single sound, not even a breath. “Can you find a single one of them now?” (Verse 98) Look around and see. “Or can you hear so much as a whisper of them?” (Verse 98) Listen as much as you wish. There is nothing but a deadly silence. None remain except the One who never dies. Eternal He is and limitless in His glory.

Maryam (Mary) (Ikki bog'liq hayot) Note: The title line is a heading, so I translated it and kept the proper name "Maryam (Mary)" as in the original.

Umumiy ko'rinish

Qiyomat haqiqati

Nimasi yaxshiroq daromad keltiradi

Va'da ushaladigan bo'ldi

Kofirlarning dahshatli da'volari