Suraning dastlabki qismida, ya'ni dastlabki 15 oyatda, tirilish (qiyomat) haqida so'z boradi va inkor etuvchilarning uni tilga olishning o'zi ham, uni tasdiqlash ham g'alati ko'rinishi haqida gap ketadi. Ammo Qur'on nafaqat ularning tirilish haqiqatini inkor etishiga javob beradi, balki ularning buzilgan fikrlarini to'g'ri yo'lga qaytarishga intiladi. U avvало ularning qalbini uyg'otishga, koinotda aniq namoyon bo'lib turgan buyuk haqiqatlarni mulohaza qilishga chaqirishga harakat qiladi. U tirilish haqida ular bilan aqliy bahsga kirishmaydi; aksincha, ularning qalbi va ongiga hayot bag'ishlab, ular fikr yuritishlari uchun sharoit yaratishga intiladi. Ular atrofidagi har bir narsada aniq ko'rinib turgan haqiqatni ularning oldiga qo'yadi, toki ular javob berishsin. Bu usul ayniqsa samarali bo'lib, ilohiy xabar targ'ibotchilari tomonidan diqqat bilan o'rganilishi lozim bo'lgan usuldir.
In its initial section, comprising the first 15 verses, the surah speaks about resurrection and its denial by the unbelievers who wonder that it should even be mentioned, let alone asserted. The Qur’an, however, not only addresses their denial of the truth of resurrection, it also aims to put their deviant minds back on the right track. It tries first to awaken their hearts, alerting them to contemplation of the great truths that are clearly manifest in the universe. It does not engage them in any intellectual argument about resurrection; instead, it tries to bring life into their hearts and minds so that they can reflect. It puts before them the truth that is clearly evident in everything around them so that they will respond. This method is especially effective and is one that should be carefully studied by advocates of the divine message.
Sura shu Qof harfi va shonli Qur'on bilan qasam ichish bilan boshlanadi. Qur'on ham Qof kabi harflardan tuzilgan. Aslida, bu harf "Qur'on" so'zining birinchi harfidir. Sura qasamning mavzusini aytmaydi va shu bilan eshikni ochib qo'yadi, sura nima demoqchi bo'lsa, o'shanga yo'l ochiladi. Shunday qilib, qasam bizni ogohlantiradi: undan keyin keladigan gap juda muhim. Darhaqiqat, shunday niyat qilingan, chunki sura darhol qasamdan "bal" bog'lovchisi yordamida uzoqlashadi, bu bog'lovchining ingliz tilida ekvivalenti yo'q.1 Endi u kofirlarning Allohning Elchisi va Qur'onning o'lganlarning tirilishi haqida aytganlaridan hayratlanishlarini muhokama qila boshlaydi: "Kofirlar o'zlaridan bir ogohlantiruvchi ularga kelganini g'alati deb bilishadi va aytadilar:"
The surah begins with an oath by the letter Qaf and by the glorious Qur’an, which is composed of letters like Qaf. In fact, this is the first letter of the word ‘Qur’an’. The surah does not mention the subject matter of the oath, leaving it as a way to open the door to whatever the surah wants to say. Thus, the oath serves to alert us to the fact that what comes afterwards is momentous. This is indeed what is intended, as the surah immediately moves away from the oath using the conjunction bal, which has no English equivalent.1 It now begins to discuss their amazement at what God’s Messenger and the Qur’an say about the dead being brought back to life: “But the unbelievers deem it strange that a wamer from among themselves should have come to them and they say:
"Bu haqiqatan ham juda g'alati! Biz o'lib, tuproqqa aylanganimizdan keyin... ? Bunday qayta tirilish juda uzoq ko'rinadi."" (Oyatlar 2-3)
'This is indeed most strange! When we have died and become dust... ? Such a return to life is too far-fetched.'” (Verses 2-3)
Ular o'zlaridan biri ularni ogohlantirishini g'alati deb hisoblashadi, holbuki aynan shu narsa inson tabiati osonlikcha qabul qiladigan narsadir. Tabiiyki, Xudo O'z xabarini yetkazish uchun ulardan birini tanlagan bo'lishi kerak, chunki u ularning his-tuyg'ularini osongina baham ko'ra oladigan, ularning tilida gapira oladigan, ularning faoliyatlarida ishtirok etadigan, hayotlari davomida ular orasida bo'ladigan, ularning niyatlarini tushunadigan hamda qobiliyatlari va chegaralarini tan oladigan kishi edi. Bunday inson, agar ular adashgan yo'llarida davom etsalar, ularga nima bo'lishi mumkinligi haqida ogohlantirish, yo'nalishni o'zgartirishni o'rgatish va bajarishlari lozim bo'lgan burchlarni belgilash uchun eng yaxshi kishidir.
They think it strange that someone from among themselves should warn them when this is indeed the very thing that human nature easily accepts. It is most natural that God should have chosen one of them to deliver His message for he was someone who could readily share their feelings, speak their language, take part in their activities, be amongst them through their lives, appreciate their motives as also recognize their abilities and limits. Such a person is the best one to warn them against what may happen should they persist in their erring ways, to teach them how to change course, and to outline the duties that they have to fulfil.
U shu vazifalarni birinchi bo‘lib ado etuvchi kishi u bo‘lardi.
He would be the first to discharge these duties.
Ular, biroq, bunday xabarning umuman yetkazilishini g'alati deb topdilar va ayniqsa, bu Payg'ambarning ularga o'likların tirilishi haqida gapirishi ularni hayratga soldi. Qayta tirilish islom dinining markaziy e'tiqodidir; darhaqiqat, u islomning barcha talablari asoslanadigan poydevordir. Har bir musulmon haqiqatni yolg'ondan ustun qo'yishga va yaxshilikni yomonlikka qarshi himoya qilishga majburdir. Musulmon hayotda qilgan har bir ishini ibodatga aylantirishi kerak, ya'ni qilayotgan ishi Allohning roziligini topish va Uning yo'lida xizmat qilishga qaratilgan bo'lishi lozim. Har bir amal mukofotlanishi kerak, ammo mukofot dunyo hayoti davomida darhol kelmasligi mumkin. Shuning uchun u yakuniy hisob-kitob amalga oshirilguncha kechiktiriladi. Bu esa boshqa dunyo zarurligini anglatadi. Demak, oxirgi hisob-kitobga keyingi dunyoda duch kelish uchun qayta tirilish kerak. Agar insonning ongidan ikkinchi hayot haqidagi bu asosiy tamoyil yo'qolsa, u kishi islomning aniq tasavvurini shakllantira olmaydi va shu sababli unga amal qila olmaydi.
They felt it strange, however, to have such a message delivered in the first place, and were particularly amazed that this Messenger should speak to them about their being raised from the dead. Resurrection is central to the Islamic faith; indeed, it is the foundation on which all requirements of Islam are based. Every Muslim is required to support the truth against falsehood and uphold goodness against evil. A Muslim needs to make everything he does in life an act of worship, by ensuring that whatever he does aims to win Gods acceptance and serve His cause. All action must be rewarded, and reward might not be forthcoming during our life’s journey on earth. It is thus deferred until the final reckoning is done. This means that another world is needed. Hence resurrection, so as to face the reckoning in the next world. Should this fundamental principle of a second life disappear from a person’s mindset, that person cannot form a clear concept of Islam and so cannot follow it.
Ana shu Makka aholisi esa masalaga umuman bunday nuqtai nazardan qaramadi. Ular hayot va o'limning haqiqiy mohiyatini tushunish, yoki Xudoning qudratini tasavvur qilishga juda sodda edilar. Shuning uchun ular: "Biz o'lib, tuproqqa aylanganimizdan keyin...? Bunday qayta tirilish juda uzoq ko'rinadi", dedilar. (3-oyat)
Demak, ular uchun gap odamlarning tanasi chirib, tuproqqa aylanganidan so'ng, o'limdan keyingi hayotning mumkin emasligi haqida edi. Holbuki, dastlab hayot paydo bo'lgan ekan, uning yana qayta yuzaga kelishi nega mumkin emas? Bundan tashqari, hayotning bu mo''jizasi ularning ko'z o'ngida har bir lahzada ro'y berib turibdi. U koinot bo'ylab ularning atrofida mavjud. Qur'on bu surada ularning e'tiborini aynan shunga qaratadi.
Those people in Makkah, however, did not look at the question in this light at all. They were too naive to understand the true nature of life and death, or to visualize God’s power. Hence they said: “When we have died and become dust... ? Such a return to life is too farfetched." (Verse 3) Thus, to them, it was a question of improbability of life after death when people’s bodies have decomposed and turned to dust. Yet, since life takes place in the first place, why is it improbable for it to occur again. Moreover, this miracle of life occurs before their very eyes at every moment. It is there around them throughout the universe. It is to this that the Qur’an draws their attention in this surah.
Surada koinot va hayot manzaralari haqida gapirishdan oldin, odamlar halok bo'lishi haqida biroz to'xtalib o'ylab ko'rishimiz kerak. Kofirlar buni qayd etib, shunday deydilar: "Biz o'lib, tuproqqa aylanganimizdan keyin...?" Demak, odamlar o'ladi va halok bo'ladi. Kofirlarning bu so'zlarini o'qigan kishi o'z holiga va yonida yashayotgan odamlarga qarab, o'lim qanday yuz berishini tasavvur qiladi. Aslida, u hali tirik ekan, yer yuzida yurganida ham o'zining qanday qilib hech narsaga aylanishini his qila boshlaydi.
Before we continue with what the surah says about the universe and the images of life it portrays we need to reflect a little on the fact that people perish. This is pointed out by the unbelievers as they say: “ When we have died and become dust... ?” So people die and perish. Whoever reads what those unbelievers say will look at himself and people living in his vicinity and imagine how death occurs. In fact, he will begin to feel how he will turn to nothing when he is still alive, walking on earth.
Hech narsa insonning yuragini o‘lim kabi silkitmaydi va hech narsa uni halok bo‘lish kabi dahshatga solmaydi. Surada bu ta’sirni kuchaytiruvchi ibora bor, unda yer ularni asta-sekin yeb borayotgani tasvirlanadi: {Biz yerning ulardan nimani olib ketishini yaxshi bilamiz. Bizning oldimizda aniq va to‘liq yozilgan kitob bor.} (4-oyat)
Bu izohning ifodasi yerni tirik narsa sifatida ko‘rsatadi: u ko‘milgan jasadlarni bosqichma-bosqich, uzluksiz harakat bilan yutib boradi. Shu bilan birga, Alloh yer nimani yutishini bilishini va hammasi yozib qo‘yilganini tasdiqlaydi. Ular o‘lib, halok bo‘lishsa ham, hech narsa yo‘qolmaydi. Jasadlaridan qolgan bu tuproqqa yana hayot berish esa, avval ro‘y bergan va hozir ham davom etayotgan, hayotni qayta paydo qilishning cheksiz jarayonlarining takrori, xolos.
Nothing shakes a persons heart like death, and nothing fills him with dread like perishing. The surah's comment strengthens this effect as it describes the earth eating them little by little: “We know very well what the earth takes away from them. We have an unfailing, comprehensive record." (Verse 4) The phraseology of this comment shows the earth as a living thing that swallows, little by little, their buried bodies in a steady progressive action asserting that God knows what the earth swallows and that it is all recorded. Nothing is lost even though they may die and perish. As for putting life back into this dust that remains from their bodies, this is merely a repeat of what had happened before and what continues to happen in endless processes of bringing forth life anew.
Biz surada qalblarni yumshatish, shundan so‘ng asosiy masalaga murojaat qilishdan oldin ularni keyin keladigan narsani qabul qilishga tayyorlash uchun ketma-ket ta’sirlar berilganini ko‘ramiz.
We see how the surah makes successive touches to soften hearts, readying them to receive what follows before addressing the main issue.
Sura shundan keyin o‘sha e’tirozlarining yengil-elpi asosini tashkil etgan ruhiy holatni tasvirlaydi. Ular haqiqatni inkor etdilar, bu esa ular oyoqlari ostidagi yerning larzaga kelishiga sabab bo‘ldi. Shu tariqa ular butunlay barqarorliksizdirlar: “Holbuki ular haqiqatni o‘zlariga kelganida inkor etdilar; shu sababli ular chalkashlik holatidadirlar.” (5-oyat)
Bu juda ma’noli tasvir. Haqiqat — mo‘min kishi turgan mustahkam nuqta bo‘lib, uni qattiq yer ustida mustahkam qadam bilan yurishga undaydi.
The surah then describes the state of mind that gives rise to their flimsy objections. They have denied the truth, which made the earth under their feet move. In this way they are completely unstable: “ Yet they deny the truth when it comes to them; and so they are in a state of confusion." (Verse 5) This is a telling image. The truth is the solid point where a believer stands, giving him a firm step as he walks on solid ground.
Haqiqatga zid bo‘lgan har bir narsa, uning atrofidagi hamma narsa beqaror, chalkash va mazmunsiz bo‘ladi. Kim haqiqatdan chetga chiqsa, albatta shunday chalkashlikka tushadi va shu tariqa barqarorligini yo‘qotadi. U tinchlik topmaydi, doim sarosimada qoladi. Kishi haqiqatdan uzoqlashganda, turli istak va maqsadlar uni turli tomonga tortadi, shubha uni ezadi, u ikkilanadi, bir safar o‘ngga, bir safar chapga og‘adi. Uning mustahkam asosi yo‘q, xavfsiz panohi yo‘q.
Everything around him that is contrary to the truth is unstable, confused and lacking substance. Whoever steps outside the truth is bound to slip into such confusion and so lose stability. He is without reassurance, ever in a state of confusion. When someone moves away from the truth, he is pulled in all directions by different desires and motives, afflicted by doubt, hesitant, moving once to the right and once to the left. He has no solid basis, no safe refuge.
Sura bu haqiqatning koinot tuzilishida namoyon bo‘ladigan yanada boshqa jihatlarini ham yoritishga kirishar ekan, ularning qayta tirilishga qarshi e’tirozlariga javob berishga tayyorlanadi. U ularni osmonga, yerga, tog‘larga, yomg‘irga, xurmo daraxtlariga, bog‘larga va o‘simliklarga nazar solishga chaqiradi. Bu yerda qo‘llanilgan uslub qat’iy haqiqatning ulug‘vorligi bilan to‘liq uyg‘undir: “Ular o‘zlari ustidagi osmonga qaramaydilarmi: Biz uni qanday bunyod etganimizga va uni qanday zeb-ziynat bergenimizga, unda hech qanday nuqson yo‘qligiga?” (6-oyat).
As the surah prepares to discuss their objections to resurrection, it touches on further aspects of this fundamental truth as it appears in the structure of the universe. It invites them to look at the heavens, the earth, mountains, rain, palm trees, gardens and plants. The style employed here is in full harmony with the magnificence of the solid truth: “Do they not look at the sky above them: how We have built it and adorned it, leaving no flaws in it." (Verse 6)
Osmon koinot kitobidagi bir sahifani ifodalaydi, u kishilar tark etgan haqiqatga guvohlik beradi. Ular uning baland va mustahkam tuzilishini, bezakli go'zalligini va nuqsonsiz erkinligini ko'rmayaptimi? Aytmasa ham ravshanki, barqarorlik, go'zallik va mukammallik osmon bilan haqiqatga xos bo'lgan aniq belgilardir. Shu sababli bu yerda ularga alohida e'tibor qaratilgan, shuningdek osmonning yaxshi qurilganligi, bezatilganligi va tuzilishida teshik hamda yoriqlar yo'qligi ta'kidlangan.
The sky represents a page in the book of the universe, testifying to the truth they had abandoned. Do they not see its lofty and firm structure, its adorned beauty and flawless freedom? Needless to say, stability, beauty and perfection are clear features common to both the sky and the truth. Hence they come in for special emphasis here, as do the facts that the sky is well built, adorned and is without holes and cracks in its structure.
Xuddi shunday, yer ham koinot kitobining bir sahifasidir: “Biz yerni yoyib qo‘ydik va unga mustahkam tog‘larni o‘rnatdik hamda unda har xil go‘zal o‘simliklarni o‘stirdik” (7-oyat). Yerning keng yoyilganligi, unga o‘rnatilgan mustahkam tog‘lar va unda o‘sadigan yoqimli o‘simliklar ham osmon bilan bog‘liq bo‘lgan mustahkamlik, barqarorlik va go‘zallik xususiyatlarini namoyon etadi.
Likewise, the earth is a page from the same book of the universe: “ We spread out the earth and set upon it firm mountains, and caused every kind of delectable plants to grow on it” (Verse 7) The wide spread of the earth, the firm mountains placed on it and the delectable plants that grow on it also project the same features of firmness, stability and beauty already associated with the sky.
Shunday qilib, bu umumiy tasvir chizilgach, sura ularning qalbiga murojaat qilib, yaratilishning maqsadi ustida fikr yuritishga yo‘llaydi: “Bu har bir Allohga yuzlanmoqchi bo‘lgan kishi uchun ibrat va eslatma bo‘lsin” (8-oyat). Shu tariqa pardalar ko‘tariladi, basirat o‘tkirlashadi, qalb va ruh olamdagi yaratilish, hikmat va uyg‘unlik ustida mulohaza qilishga uyg‘otiladi. Bunday eslatma, ayniqsa, Xudoga yuzlanmoqchi bo‘lganlar uchun foydalidir.
Now that this universal image has been drawn, the surah touches their hearts directing them to reflect on the purpose of creation: “so that it serves as a lesson and a reminder to everyone who wishes to turn to God” (Verse 8) Thus curtains are removed, insight is sharpened and hearts and souls are alerted to reflect on the origination, wisdom and harmony apparent in the universe. Such a reminder is especially useful to those who wish to turn to God.
Insonning yuragi bilan koinotning cheksiz va go‘zal ilhomi o‘rtasidagi bu bog‘liqlik aslida kitobi koinotni ochish va uni tafakkur qilishning yuragimizga bergan ta’sirini va hayotimizga berayotgan qadrini shunday qilib beradi. Qur’oni karim bilim bilan uni egallagan inson o‘rtasida ana shu bog‘liqlikni o‘rnatadi. Biroq aynan shu bog‘liqlikni ko‘pincha “ilmiy” deb ataladigan zamonaviy tadqiqot usullari e’tibordan chetda qoldiradi. Bu esa muqarrar ravishda odamlar bilan ular yashayotgan dunyo o‘rtasidagi aloqaning uzilishiga olib keladi. Inson koinotning bir qismi bo‘lib, uning hayoti faqat yuraklari koinot ohangiga mos urganda gullab-yashnashi mumkin. Yulduz, sayyora, o‘simlik yoki hayvonning o‘ziga xos xususiyati yoki koinotning yaxlit holda, u o‘z ichiga olgan jonli va jonsiz narsalar haqidagi har bir yangi bilim inson yuragiga yo‘naltirilgan xabarga aylanishi lozim, bu xabar insonning atrofidagi dunyo bilan xushnud tanishligini oshiradi. Shunday qilib, insonlar va boshqa mavjudotlar o‘rtasidagi do‘stlik rishtalari mustahkamlanadi hamda hammaga taalluqli birlik tuyg‘usi tasdiqlanadi. Bu esa o‘z navbatida koinotning va u o‘z ichiga olgan hamma narsaning Yaratuvchisi bo‘lgan Allohning yagonaligini ta’kidlaydi. Ushbu maqsadga olib kelmaydigan har qanday bilim, tadqiqot yoki ilmiy soha nomukammal, noto‘g‘ri yoki foydasiz hisoblanadi.
This link between the human heart and the inspiration of the endless, beautiful universe is indeed what gives opening the book of the universe and contemplating it the effect it has on our hearts and the value it attaches to our lives. The Qur’an establishes this link between knowledge and the man who has it. Yet this link is precisely that which is ignored by contemporary research methods that are often called scientific’. This also inevitably leads to a severance of the bond between people and the world they live in. Mankind is a part of the universe, and its life can only flourish when their hearts beat to the tune of the universe. Every new piece of knowledge about a star, a planet, a special characteristic or feature of a plant or an animal, or a feature of the universe as a whole and what it contains of animate or inanimate objects should be transformed into a message to the human heart that increases man’s pleasant familiarity with the world around him. Thus are the bonds of friendship between human beings and other creatures strengthened, and the sense of unity that applies to all confirmed. This, in turn, stresses the oneness of God, the Creator of the universe and all it contains. Any knowledge, research or scientific discipline that does not lead to this objective is incomplete, false or useless.
Bu olam haqiqatning ochiq kitobidir, uni barcha tillarda va barcha usullar bilan o‘qish mumkin. Kulbada yoki chodirda yashayotgan oddiy inson ham saroyda yashovchi yuqori ma’lumotli kishi kabi uni osonlik bilan ko‘rib chiqa oladi; har biri o‘z qobiliyatiga ko‘ra, va har biri u orqali haqiqatga yetish imkoniga ega ekanini kashf etadi. Olam kitobi har doim ochiqdir: “Bu har kimga, Allohga yuzlanmoqchi bo‘lgan kishiga ibrat va eslatma bo‘lishi uchun.” 8) Biroq zamonaviy fan bu eslatmaga to‘siq qo‘yadi, inson qalbi bilan olam o‘rtasidagi bog‘lanishni uzib tashlaydi. Nega? Chunki uni “ilmiy usul” deb ataladigan yolg‘onga ko‘r bo‘lib qolgan odamlar boshqaradi, bu usul olam va unda yashovchi barcha mavjudotlar o‘rtasidagi bog‘liqlikni tan olmaydi.
This universe is the open book of the truth, readable in all languages and by all methods. A simple person living in a hut or a tent can browse through it as easily as can a highly educated palace dweller, each according to their abilities, and each discovering that they have access to the truth through it. The book of the universe is open at all times: “So that it serves as a lesson and a reminder to everyone who wishes to turn to God.” 8) Modern science, however, blocks this reminder, severs this link between the human heart and the universe. Why? Because it is controlled by people who have been blinded by the falsehood called the scientific method’, a method that does not acknowledge a link between the universe and all the creatures living in it.
Imon asosidagi yondashuv ilmiy metodning natijalaridan biror narsani ham olib qo‘ymaydi, shaxsiy faktlarni tushunishda. Aksincha, u bu alohida faktlarni bir-biriga bog‘laydigan va ularni buyuk haqiqatlar bilan bog‘lab beradigan aloqa qo‘shadi. Inson qalbini olamning qonunlari va faktlari bilan bog‘lab, ularni inson his-tuyg‘ulari va hayotiga ilhomlantiruvchi ohang chalishga imkon beradigan aynan imondir. Ular endi o‘zlarining go‘zal sirlarini ochmaydigan sovuq faktlar bo‘lib qolmaydi. Shuning uchun tadqiqot va izlanishlarga yo‘l ko‘rsatishi kerak bo‘lgan aynan imon asosidagi yondashuvdir.
The approach based on faith does not take away anything of the results of the scientific method’ in understanding individual facts. Indeed, it adds a link connecting these individual facts and relating them to the great truths. It is faith that establishes a bond between the human heart and the laws and facts of the universe, allowing them to play an inspiring tune to man’s feelings and life. They are no longer cold facts that open up nothing of their beautiful secrets. It is the approach based on faith therefore that should direct studies and research.
Sura davomida haqiqat sahifalari koinot kitobida yana davom etadi, bu esa qiyomat masalasini ko'tarishga tayyorgarlik sifatida beriladi: "Biz osmondan barakali suv tushiramiz va u bilan bog'lar, don ekinlari hamda mevalari o'ta yuklangan baland xurmo daraxtlarini unduramiz — bu odamlar uchun rizq sifatida. Shunday qilib, Biz o'lik yerni tiriltiramiz."
The surah continues to present the pages of truth in the book of the universe, in preparation for tackling the question of resurrection: “ We send down from the skies water rich in blessings, and We produce with it gardens and fields of grain, and tall palm trees laden with clusters of dates, providing sustenance suitable for people. Thus We bring dead land to life.
Shunday qilib, odamlar o‘liklardan qayta tiriladi. (Oyatlar 9-11)
So will people come forth from the dead.” (Verses 9-11)
Osmondan yuborilgan suv buyuk belgidir: u o‘lik yerni jonlantirishdan oldin yuraklarga hayot baxsh etadi. U hammaga alohida tuyg‘u bag‘ishlaydi. Yomg‘ir faqat bolalarni quvontirmaydi; nozik his-tuyg‘ulargega ega kattalar ham xuddi shunday hayratga tushadi. Bu yerda yomg‘ir “barakaga boy” deb ta’riflanadi, u meva va donli dalalar, shuningdek go‘zal xurmo daraxtlarini yetishtiradigan vosita sifatida tasvirlanadi: “Va tepasi xurmo mevasi to‘la baland xurmolar.” Bu daraxtlar bergan mevalar tavsifi shu go‘zal jihatni ta’kidlash uchun keltirilgan bo‘lib, koinotning ulug‘vor va go‘zal haqiqati bilan uyg‘unlikni ko‘rsatadi. Yomg‘ir va u keltiradigan o‘simlik hayoti doirasida insoniy his-tuyg‘ularga ham nozik ishora qilinadi: “Odamlar uchun munosib rizq berish.” Bu rizqni Allohning o‘zi beradi, u ko‘kargan kurtakdan to hosil berguncha ta’minlaydi.
The water sent down from the sky is a great sign, sending life into hearts before it quickens dead land. It imparts a special feeling to all. It is not only children that rainfall delights; sensitive adults also experience a similar feeling of awe. The rain is described here as 'rich in blessings, and a means by which to produce fruits and fields of grain, as well as palm trees of great beauty: “And tall palm trees laden with clusters of dates.” The description of the fruits these trees bear is intended to highlight this beautiful aspect, emphasizing harmony with the overpowering and beautiful truth the universe presents. A touch on human feelings is added within the context of the rain and what it brings about of plant life: *providing sustenance suitable for people” It is God who gives this sustenance, from the time it sends forth its shoots until it gives its yield.
U, Usta (Xo'jayin)dir, bandalar esa Unga bo'lgan shukr qilish va qadrlash burchlarini unutib qo'yadilar.
He is the Master and they, the servants, remain oblivious of their duty to appreciate and show gratitude.
Shu nuqtada yakuniy maqsad aniqlanadi. «Shunday qilib, Biz o‘lik yerni tiriltiramiz. Xuddi shunday, odamlar ham qabrlaridan chiqariladilar» (11-oyat). Bu ularga tanish bo‘lgan, davom etib turadigan jarayondir. Biroq ular buni e’tiborsiz qoldiradilar, hatto e’tirozlariga o‘tishdan oldin ham. Holbuki, qayta tirilish yomg‘ir bilan jonlantirilgan o‘lik yerdan nih chiqishi kabi oddiydir. Bu hozir, qalb uchun chalingan ko‘plab ilhomlantiruvchi ohanglardan keyin aytilmoqda. Shunday qilib, qalblar qalblarning Yaratuvchisi tomonidan murojaat qilinadi.
At this point, the final goal is identified. “ Thus We bring dead land to life. So will people come forth from the dead” (Verse 11) It is a continuing process, one that is familiar to them. However, they overlook it and this before they have even arrived at their objections. Yet resurrection is as simple as the shoot springing out of dead land after it has been quickened with rain. This is stated now, after a host of inspiring notes played for the human heart. Thus hearts are addressed by the Creator of hearts.