Ushbu parchada kofirlarning Payg'ambar Muhammad ﷺ xabariga bo'lgan munosabati yoritilgan. Haqiqatan ham ularning bu munosabati har bir ilohiy xabarga nisbatan boy-badavlat kishilarning munosabatini aks ettiradi.

This passage tackles the unbelievers’ attitude of the Prophet Muĥammad’s message. Indeed their attitude echoes that of the affluent to every divine message.

Bunday odamlar odatda boyliklari va farzandlari bilan aldanadilar, dunyo ne'matlarining ko'pini qo'lga kiritganliklarini Xudo tomonidan ularga iltifot ko'rsatilganining alomati deb biladilar va bunday iltifotlar ularni oxiratda azobdan saqlaydi, deb o'ylaydilar. Shuning uchun sura ularga oxiratdagi ahvollarini, go'yo hozir ko'z o'ngalarida ro'y berayotgandek, ko'rsatadi. Bu esa ularga qiyomat kunida qo'lidagi narsalardan biror foyda yoki himoya bo'ladimi-yo'qmi, bilib olishlari uchun qilinadi. Bu manzaralar aniq ko'rsatadiki, dunyoda sig'inib, yordam so'ragan farishtalar ham, jinlar ham oxirat hayotida ularga hech narsa bera olmaydi. Dalil rivojlanib borar ekan, sura Xudoning o'lchovida haqiqatan vazn ega bo'lgan narsalarni tushuntiradi. Shunday qilib, bu dunyodagi soxta qadriyatlar o'z holicha ko'rinadi. Ravshan bo'ladiki, bu hayotda boylikning mo'l yoki kam berilishi Xudoning irodasiga bog'liqdir. Bu uni kimningdir Xudo huzuridagi mavqeining dalili deb olib bo'lmaydi. Bularning hammasi odamlarni sinash vositasidir.

Such people are normally deluded by their riches and their offspring, and the fact that they command much of what this life can offer, thinking that this indicates they are favoured by God, and that such favours will ensure they do not suffer punishment in the hereafter. Therefore, the sūrah shows them their situation in the life to come, as though it is happening now before their very eyes. This so that they will know whether anything of what they have can benefit or protect them on the Day of Judgement. These scenes show clearly that neither the angels nor the jinn they worshipped in this life, and from whom they sought help, can give them anything whatsoever in the life to come. As the argument progresses the sūrah explains what carries real weight in God’s measure. Thus the false values they have in this world are seen for what they are. It becomes clear that granting wealth in abundance or otherwise in this present life depends on God’s will. It should not be taken as evidence of anyone’s position with Him. It is all a means of testing people.

Biz seni butun insoniyatga xushxabar beruvchi va ogohlantiruvchi qilib yubordik; lekin ko‘pchilik odamlar bilmaydilar. Ular: «Agar rostgo‘y bo‘lsang, bu va’da qachon bajariladi?» deydilar. Ayt: «Sizlar uchun bir kun belgilangan, uni bir soat ham kechiktira olmaysiz va oldinga surа olmaysiz».

We have sent you to all mankind so that you bring them good news and give them warning; but most people do not understand. They ask: ‘When is this promise to be fulfilled, if what you say be true?’ Say: ‘There has been appointed for you a day which you can neither delay nor advance by a single moment.’ (Verses 28-30)

Bu oldingi matnda har bir insonning Xudo oldidagi mas'uliyati haqida aytilganlarni aniqlashtiradi, shuningdek, haqiqat da'vatchilarining vazifasi Xudoning xabarini yetkazish va uni butun insoniyat oldida aniq bayon etishdan iborat ekanligini ko'rsatadi. Hozirgi matn Payg'ambarga topshirilgan vazifani tushuntirishdan boshlanadi. Ularning bu vazifaning mohiyatini bilmasliklari aniq. Shu sababli ular unga va'da qilingan yoki unga tahdid solingan narsalarni tezlashtirishga urinadilar. Bu esa Xudo belgilagan vaqtda, Undan boshqa hech kim bilmaydigan muddatda sodir bo'lishini bildiradi: "Biz sizni butun insoniyatga xushxabar beruvchi va ogohlantiruvchi qilib yubordik" {Saba, 28}. Insoniyatning barchasiga yo'naltirilgan xabarning vazifasi mana shudir: xushxabar berish va ogohlantirish.

This clarifies what was stated in the previous passage about each individual’s accountability to God, and that the role of the advocates of truth does not go beyond delivering God’s message and presenting it clearly before the rest of mankind. The current passage starts with explaining the mission assigned to the Prophet. It is clear that they are unaware of its nature. Hence they try to hasten what he promises or threatens them with. It makes clear that this comes at the time God has determined for it, which is unknown to anyone other than Him: “We have sent you to all mankind so that you bring them good news and give them warning.” (Verse 28) Such is the remit of the message addressed to all mankind: to bring good news and to give warning.

Bu ish tugagach, elchining vazifasi tugaydi. Va'da va ogohlantirishning amalga oshishi esa barchasi Allohga bog'liq emas, balki Xudoning o'zi hal qiladi: "lekin ko'pchilik odamlar tushunmaydi." (28-oyat)

When this is done, the messenger’s role has ended. As for the fulfilment of promise and warning, this is all left to God to determine: “but most people do not understand.” (Verse 28)

"Ular so'raydilar: Agar aytganing rost bo'lsa, bu va'da qachon amalga oshadi?" (29-oyat) Bu savollarning o'zi ularning elchining vazifasini va xabarning chegaralarini tushunmayotganini bildiradi. Qur'on Allohning yagonaligi masalasi mutlaqo aniq bo'lishini istaydi: Muhammad ﷺ Uning belgilab qo'yilgan vakolatiga ega bo'lgan Elchisidir. U o'z vazifasini ado etadi, lekin undan oshib o'tmaydi. Barcha hokimiyat Xudoga tegishlidir: Ayn o'sha U unga yetkazish uchun xabarni bergan va uning vazifasini aniq belgilab qo'ygan. Va'da va ogohlantirish qachon amalga oshishini hal qilish yoki hatto bilish ham uning vazifasiga kirmaydi. Bu hammasi Xudoga tegishlidir. Payg'ambar ﷺ o'z chegarasini biladi. Shuning uchun u Xudo unga xabar bermagan yoki topshirmagan hech narsa haqida savol ham bermaydi.

Quyidagi oyat ilohiy hidoyatning barchasini rad etishga qat'iy munosabatni bayon qiladi:

The next verse speaks about a determined attitude to reject all divine guidance:

“Kofirlar aytadilar: Biz bu Qur’onga ham, undan oldingi kitoblarga ham hech qachon iymon keltirmaymiz.” (31-oyat) Ular aniq bildirmoqdalarki, na Qur’onga, na undan oldin kelgan, aslida uning haqligini tasdiqlaydigan ilohiy kitoblarning hech biriga hech qachon iymon keltirmaydilar. Kelajakda biron vaqtda ham bunga tayyor emaslar. Ular inkor qilishga qat’iy qarorlidirlar, hatto iymonga yo‘l ochadigan biron narsani o‘ylab ko‘rishdan ham ongli ravishda bosh tortadilar. Demak, bu ularning puxta o‘ylangan pozitsiyasidir. Shu sababli, sura ularning qaysarlik bilan inkor etishlari natijasida Qiyomat kunida nima bo‘lishini ko‘z oldilariga keltiradi.

“The unbelievers say: We will never believe in this Qur’ān, nor in any earlier revelations.” (Verse 31) They make it clear that they will never believe, neither in the Qur’ān nor in any divine book that preceded the Qur’ān, which in fact confirms its truth. They are not prepared to believe in any of this at any time in the future either. They are determined to disbelieve, deliberately refusing even to consider anything that points to faith. It is all, then, a well considered stance. Therefore, the sūrah puts before their eyes what happens to them on the Day of Judgement as a result of their stubborn rejection:

Agar zolimlarni Rabbilari huzurida to'xtatilib, bir-birlariga malomat toshlarini otayotganlarini ko'rsang edi! Yer yuzida zaif bo'lganlar o'zlarini kuchli deb bilganlarga shunday deydilar: "Agar sizlar bo'lmaganingizda, albatta, biz mo'minlar bo'lgan bo'lardik". O'zlarini kuchli deb bilganlar esa zaif bo'lganlarga shunday deydilar: "Sizларга hidoyat kelganidan keyin, uni qabul qilishingizga biz to'sqinlik qildikmi? Yo'q, aslida o'zlaringiz gunohkor edingiz". Zaif bo'lganlar esa o'zlarini kuchli deb bilganlarga javob berib shunday deydilar: "Yo'q! Balki kechayu kunduz makr-hiylangiz bilan bizni Xudoga kufr keltirishga va Unga sherik qo'shishga buyurgansizlar". Ular azobni ko'rganlarida, ichlaridagi pushaymonlikni yashiraolmaydilar. Biz kofirlarning bo'yinlariga zanjirlar solamiz. Ular qilgan amallaridan boshqasiga jazolanarlarmi?

If only you could see how the wrongdoers shall be made to stand before their Lord, hurling reproaches at one another. Those of them who were weak on earth will say to those who had deemed themselves mighty: Had it not been for you, we would certainly have been believers.’ The ones who deemed themselves mighty will say to those who were weak: ‘Was it we who prevented you from following right guidance after it had been given you? Certainly not! It was you who were guilty.’ Those who were weak will reply to those who deemed themselves mighty: Not so! It was your scheming, night and day, ordering us to disbelieve in God and to set up equals to Him.’ When they see the punishment awaiting them, they will all harbour utter and unmitigated remorse. We shall put chains round the necks of the unbelievers. Are they to be requited for anything other than what they did? (Verses 31-33)

Quraysh boylari ham, ilohiy xabar kelganida, boshqa boy-badavlat odamlar bilan aynan bir xil yo'l tutdilar: "Qachonki Biz biror qishloqqa ogohlantiruvchi yuborgan bo'lsak, uning ichidagi farovon yashovchilar: "Albatta, biz sizlar yuborilgan xabarga ishonmaymiz", dedilar" (34-oyat). Shunday qilib, bu hikoya avlodlar davomida qayta-qayta takrorlanib kelmoqda. Hashamatli hayot yurakni qattiqlashtiradi, sezgirlikni so'ndiradi va tabiatni buzadi, natijada u ilohiy hidoyat ko'rsatadigan yo'llarni endi ko'rmaydi. Shu tariqa u odamlarni kibr, zulmat va yolg'onga yetaklaydi.

The wealthy Qurayshi people behaved in exactly the same way as others of affluence when they received a divine message: “Whenever We sent a warner to any community, those of them who lived in luxury said: ‘We do not believe in the message with which you have been sent.’“ (Verse 34) Thus, it is the same story repeated again and again throughout the generations. Luxurious life hardens hearts, blunts sensitivity, and corrupts nature so that it no longer sees the pointers divine guidance provides. It thus lures people into arrogance, darkness and falsehood.

Hashamatda yashaydigan odamlar ko‘pincha yolg‘on qadriyatlar va o‘tkinchi boylik bilan aldanadilar. Ular o‘z ixtiyorlaridagi kuch va boylik bilan adashib, bu ularni Xudoning azobidan asrashiga yoki Uning ulardan rozi ekanligining dalili bo‘lishiga yoki o‘z mavqeyida turib, qilgan amallari uchun hisobdan ustun ekanliklariga ishonadilar: "Ular yana aytadilar: Biz sizlardan mol-mulkda ham, farzandda ham ko‘proqmiz. Biz hech qachon azobga uchratilmaymiz." (35-oyat)

People who live in luxury are often deceived by false values and transient affluence. They are deluded by the power and wealth they enjoy, thinking that it will spare them God’s punishment or that it is evidence of God’s being pleased with them, or that in their position they are above accountability for their deeds: “They also say: Richer than you are we in wealth, and we have more children. We certainly are not going to be made to suffer.” (Verse 35)

Qur’on insonlarning oldiga Alloh xohlagan to‘g‘ri qadriyatlar mezonini qo‘yadi. U ularga tushuntiradiki, Alloh rizqni mo‘l qilib berishi yoki uni tor qilib qo‘yishi insondan Allohning rozi yoki norozi bo‘lganining belgisi emas. Bu to‘g‘ri qadriyatlar mezoni bilan aloqador emas; u jazoni ham, uni keltirib chiqarishni ham to‘smaydi. U hisob-kitob, hisobga tortish, mukofot va Allohning roziligi masalasidan butunlay ajralgan. U butunlay boshqa ilohiy qonunga bo‘ysunadi: “Ayting: Robbim xohlagan kishisiga rizqni mo‘l qiladi yoki tor qiladi; lekin ko‘pchilik bilmaydilar.” (36-oyat)

The Qur’ān puts in front of them the standard of values God wants. It explains to them that whether God grants provisions in plenty or makes them scanty is no indication of God’s being pleased or displeased with a person. It has nothing to do with the correct standard of values; it neither prevents punishment nor induces it. It is totally separate from the question of accountability, reckoning, requital and God’s pleasure. It is subject to a totally different divine rule: “Say: My Lord gives in abundance, or gives in scant measure, to whomever He wills; but most people do not understand.” (Verse 36)

Matn Qiyamat kunidagi bir manzara bilan yakunlanadi, unda ularning yig'ilib turganini ko'ramiz, Alloh esa ular Unga sherik qilib ibodat qilgan farishtalar bilan ularni yuzma-yuz qiladi. Oxirida ular avval shoshilib so'ragan azobga duchor bo'ladilar, xuddi surada oldin zikr qilinganidek.

The passage concludes with a scene from the Day of Judgement, where we see them gathered, and God confronts them with the angels they used to worship instead of Him. It ends with them suffering the torment they used to hasten, as the sūrah has already mentioned:

O'sha kuni Alloh ularning hammasini to'plaganda, farishtalarga aytadi: "Bular sizlarga ibodat qilib kelganmi?" Ular javob beradi: "Sen poksan! Bizning homiyimiz Sensan, ular emas. Aslida ular jinnlarga ibodat qilar edilar va ko'pchiligi ularga ishonar edi." Bugun sizlardan hech biringiz boshqasiga foyda yoki zarar yetkazishga qodir emassiz. Zolimlarga aytamiz: "Endi o'zingiz inkor qilib kelgan olov azobini tatib ko'ringlar!"

On the day He gathers them all together, He will say to the angels: ‘Was it you that these people worshipped?’ They will answer: Limitless are You in Your glory! You alone are our patron, not they. In fact they worshipped the jinn and most of them believed in them.’ Today none of you has any power to benefit or harm another. We will say to the wrongdoers: ‘Taste now the suffering through fire which you persistently denied.’ (Verses 40-42)

Bular ibodat qilib kelgan, yoki ular uchun Xudo huzurida shafoat qiladi deb umid qilgan farishtalardir: ular ular bilan yuzma-yuz qilib qo'yiladi, lekin farishtalar Xudoni poklaydilar, U bu odamlar isnod qilayotgan barcha narsalardan yuksakdir, deb bayon qiladilar. Ular bunday soxta ibodatdan o'zlarini uzoqlashtiradilar, go'yo u bo'lmagandek. Ular haqiqatan ham Shaytonning xizmatidadirlar: yo uni ibodat qilib, undan yordam so'raydilar, yo uning amriga bo'ysunib, Xudoga sheriklar qo'shadilar. Darhaqiqat, ular farishtalarga sig'inganlarida, aslida Shaytonga sig'inganlar. Haqiqatan ham, arablarning ba'zilari jinnilarga sig'inish bilan shug'ullanganlar.

These are the angels they used to worship, or hope would intercede for them with God: they are brought face to face with them, but the angels glorify God, stating that He is exalted above all that these people allege. They disassociate themselves from such false worship, as though it had not taken place. They are indeed in Satan’s service, either worshipping him and appealing to him for help, or obeying him by associating partners with God. In fact, when they worshipped angels, they were actually worshipping Satan. Indeed worship of the jinn was practised by some Arabs.

Ba'zilari jinnlarga ibodat qilar, boshqalari esa ulardan yordam so'rar edi. Shu sababli surada shunday deyilgan: "Ular jinnlarga ibodat qilar edilar, ko'pchiligi esa ularga ishonar edi." (41-oyat) Bu esa Sulaymon va jinnlar haqidagi hikoyaning mazkur surada ko'rib chiqilayotgan asosiy masalalar bilan bog'liqligini tushuntiradi.