Biz kofirlarga muhlat berilganini aytib o'tdik. Ularning belgilangan muddati bor, ammo ular albatta tashlab qo'yilmagan. Payg'ambar ﷺ ga ularga va bu dunyoda ularga berilgan ne'mat va farovonlikka ko'p e'tibor bermaslik buyuriladi. Bularning hammasi ularning imtihonidir. Alloh Taolo unga bergan ne'matlar esa ulardan ancha yaxshi va ulug'roqdir. U sabr-toqatli va qat'iyatli bo'lishi kerak:
We mentioned that the unbelievers had been given respite. They will have their term, but they have definitely not been abandoned. The Prophet is told not to pay much attention to them or to the luxuries and comforts they have been given in this life. All this is a test for them. What God has given him of His blessings is much better and greater. He is to remain patient and steadfast:
Shunday ekan, ular nима деганларига sabr qiling va Rabbingizni hamd bilan poklang, quyosh chiqishidan oldin va botishidan oldin; tunning soatlarida ham, kunning chetlarida ham Uni poklang, shunda rozi bo‘lasiz. Biz ularning ba’zilariga bu dunyo hayotining zebu-ziynatidan baҳramand qilgan narsalarga ko‘z tikmang; bu bilan ularni sinash uchun shunday qilganmiz. Rabbingizning rizqi esa yaxshiroq va baqiyroqdir. Odamlaringizga namozni buyuring va unga sabot bilan rioya qiling. Biz sizdan rizq so‘ramaymiz; rizqni Biz beramiz. Oqibat taqvodorlarniki bo‘lur.
Hence, bear with patience whatever they may say, and extol your Lord’s limitless glory and praise Him before the rising of the sun and before its setting; and extol His glory, too, during the hours of the night as well as during the hours of the day, so that you may attain a state of contentment. Do not turn your eyes covetously towards whatever splendour of this world’s life We have allowed many of them to enjoy in order that We may test them thereby. Whatever provisions your Lord may give are indeed better and longer lasting. Enjoin prayer on your people, and be diligent in its observance. We do not ask you for any provisions. It is We who provide for you. The future belongs to the God-fearing. (Verses 130-132)
Payg'ambarga kofirlar aytgan gaplarga sabr bilan chidash buyurilgan. U ularning kufr, rad etish va masxara qilishlariga javob bermasligi kerak. Ular aytgan gaplar uchun ham, ularni kutayotgan oqibat uchun ham uning ko'ngli g'amga botmasligi lozim. U Rabbisiga yuzlanib, quyosh chiqishidan oldin va botishidan oldin Uni poklasin: tong nafasi bilan, hayot uyg'onayotgan payt, erta; quyosh botishga yaqinlashib, butun olam ko'zlarini yumib, uyquga tayyorlanayotgandek, hamma narsa sovib borayotgan payt esa kech. U kun va tun davomida vaqti-vaqti bilan Allohni poklasin va Unga hamd aytsin, shunda Unga bo'lgan aloqasi doimo uzilmasin.
The Prophet is instructed to bear with patience whatever the unbelievers say. He is not to answer their blasphemy, rejection or ridicule. He should be neither distressed by what they say, nor grieved at what may await them. He is to turn to his Lord, glorifying Him before sunrise and sunset: early with the fresh breath of dawn as life awakens, and late as everything begins to cool down when the sun is about to set and the whole universe seems to close its eyes, ready to sleep. He is to glorify God and praise Him intermittently through the day and the night, so as to keep his link with Him throughout.
Shunday ulug'lash Payg'ambarga va uning barcha izdoshlariga buyurilgan: "to'lib-toshib rozi bo'lishingiz uchun" (130-oyat). Biz Allohni ulug'laganimizda, Xudo bilan to'g'ridan-to'g'ri aloqa o'rnatamiz, bunday aloqani saqlab turgan inson esa rozi va xotirjam bo'ladi. U rozilik holatida bo'ladi, chunki uning atrofidagi hamma narsa ham unga ko'ngildagidek tuyuladi; va u xotirjamdir, chunki biladiki, Xudoning yordami bilan u omon va xavfsizdir. Demak, rozilik ibodat va Xudoni ulug'lashning mevasidir. U o'zi ham inson qalbida hosil bo'ladigan mukofotdir.
Such glorification is urged on the Prophet, and all his followers, “so that you may attain a state of contentment.” (Verse 130) When we glorify God, we have a direct link with Him, and the person who maintains such a link is contented, reassured. He is in a state of contentment as everything around him feels content; and he is reassured because he knows that, with God’s help, he is safe and secure. Thus, contentedness is the fruit of worship and God’s glorification. In itself, it is a reward that is generated within one’s heart.
Demak, Payg‘ambar ﷺ Alloh taologa yuzlanib, Unga ibodat qilish buyurilgan. Unga yana shunday deyilgan: “Biz ularning bir qismiga bahramand qilgan, dunyo hayotining zebu-ziynatlariga ko‘z tikmagin” (131-oyat).
Bu dunyo hayotida jozibali ko‘rinadigan ko‘p narsalar bor. Bu yerda hashamatlar, lazzatlar, boylik, farzandlar, yuqori mavqe va hokimiyat bor. Ammo bularning hammasi Qur’onning aniq so‘zi bilan aytganda, faqat bir “gul”dir; gul kabi bu zeb-ziynatning barchasi juda qisqa muddatda so‘nib ketadi. Shuning uchun ularga bu zeb-ziynatdan bahramand bo‘lish berilgan, “shu bilan Biz ularni sinash uchun”(131-oyat). Shunday qilib, Alloh ularni dunyo hayotining zeb-ziynatidan bahramand qilgan narsalar bilan qanday munosabatda bo‘lishlariga qarab, ularning haqiqiy qadr-qimmati ma’lum bo‘ladi. Ammo ular oxir-oqibat shuni anglashlari kerakki, “Rabbingning ato etgan rizqi eng yaxshi va eng baquvvatdir” (131-oyat). Bu mo‘minlarga oxirat hayotida beriladigan narsalarga ishora qiladi. Bu rizqlar bahramand bo‘lish uchun, sinov uchun emas. Ular odamlarni yaxshiroq narsadan chalg‘itadigan maxsus jozibaga ega emas. Ular eng yaxshi rizq va abadiydir.
So the Prophet is instructed to turn his face to God offering his worship. He is further instructed: “Do not turn your eyes covetously towards whatever splendour of this world’s life We have allowed many of them to enjoy” (Verse 131) There is plenty of splendour in this life which may appear very tempting. There are luxuries, pleasures, wealth, children, high position and power. But all this is merely a ‘flower’, to use the exact word of the Qur’ān; and like a flower, all this splendour will fade within a very brief period. Hence, they are given all this splendour to enjoy “in order that We may test them thereby.” (Verse 131) Thus, their true metal will be known by the way they use what God has favoured them with of the splendour of this life. But then they must realize that at the end of the day, “whatever provisions your Lord may give are indeed better and longer lasting.” (Verse 131) This refers to what the believers are given in the life to come. These provisions are for enjoyment, not a test. They have no special lure to turn people away from what is better. They are the better provision and they are everlasting.
Bu oyatni zohid bo‘lishga yoki bu dunyo ne’matlaridan nafratlanishga da’vat, deb tushunmaslik kerak. Aksincha, bu oyat haqiqiy va abadiy qadriyatlarga mahkam yopishishga, Xudo bilan aloqani saqlab qolishga va qanoatli bo‘lishga undaydi. Bu dunyoning ulug‘vorligi va jozibasi vasvasasiga qarshi turishning eng yaxshi yo‘lidir. Shunday qadriyatlarni saqlasak, ko‘zga yaltiroq ko‘rinsa ham, soxta vasvasalarning o‘ziga tortishidan xalos bo‘lib, ulardan yuqori turishimiz mumkin.
We must not understand this verse as encouraging self-denial or disdain for the comforts of this life. It is rather an encouragement to hold on to true and lasting values, to maintain one’s ties with God and be contented. This is the best way to resist the temptation of the splendour and attractions of this life. When we maintain such values, we are free to rise above the lure of false temptations, splendid as they may appear.
«Ularga namozni buyur» (132-oyat). Musulmonning birinchi vazifasi uning uyini musulmon uyiga aylantirishdir: oila a'zolarini namozlariga e'tibor berishga undash, shunda ularning barchasi Alloh bilan aloqasini saqlab qoladi. Shu tarzda ular hayotga qarashda birdamlikka ega bo'ladilar. Uyidagi barcha a'zolari ibodat uchun Ollohga yuzlansa, bunday uyda hayot, albatta, baxtli bo'ladi.
“Enjoin prayer on your people.” (Verse 132) The first duty of a Muslim is to make his home a Muslim home, enjoining his family to attend to their prayers so that they all maintain their ties with God. Thus, they are united in their approach to life. Life in a home where all members turn to God for worship is certainly a happy one.
“Va uni (namozni) ado etishda sabr-matonat ko‘rsating.” (132-oyat) Namozni to‘liq ado etishda sidqidildan intiling, shunda uning ta’siri haqiqatga aylansin. Namoz insonni yomon ishlardan va buzuq xatti-harakatlardan saqlaydi. Bu uning haqiqiy natijasidir. Namoz shunday tiyishga olib keladigan darajaga yetish uchun unga diqqat bilan rioya qilish talab etiladi. To‘g‘ri, bizning namozimiz bu mevani bermaguncha, u faqat ketma-ket aytiladigan so‘zlar va harakatlardan iborat bo‘lib qoladi.
“And be diligent in its observance.” (Verse 132) Be diligent so that you offer your prayers complete and its effect becomes a reality. Prayer restrains man from loathsome deeds and indecency. This is its true effect. To attain the level where prayer provides such restraint requires diligence in its observance. Unless we reach the stage that our prayer yields this fruit, it remains a mere sequence of phrases and movements.
Namoz va umuman ibodat Payg'ambar ﷺ va mo'minlarga yuklatilgan farzlardir.
Prayer and worship generally are duties assigned to the Prophet and believers.
Xudo ular orqali hech narsaga erishmaydi. U hech kimga muhtoj emas: «Biz sizdan hech qanday rizq so‘ramaymiz. Sizni rizqlantiruvchi Bizdirmiz». (132-oyat) Ibodat bandada Xudoga taqvo ruhini kamolga yetkazadi. Shu sababli: «Oqibat taqvodorlarniki». (132-oyat) Ibodatdan foyda ko‘radigan esa insonning o‘zidir, ham bu dunyoda, ham oxirat hayotida.
God does not gain anything by them. He is in need of no one: “We do not ask you for any provisions. It is We who provide for you.” (Verse 132) Worship nurtures God- consciousness within the worshipper. Hence, “the future belongs to the God-fearing.” (Verse 132) It is man who benefits by prayer, both in this life and in the life to come.
U'z ibodatini Allohga atab, shu tufayli rozilik holatidan bahramand bo'ladi. U xotirjam, ishonchli bo'ladi. Bundan tashqari, oxiratda undan ham katta mukofotga erishadi. Allohga kelsak, U hech kimdan hech narsaga muhtoj emas.
He offers his worship to God and he enjoys, as a result, a state of contentment. He is comfortable, reassured. Furthermore, he ultimately receives a much greater reward in the hereafter. As for God, He needs nothing from anyone.
Sura yakunlanayotgan paytda, u yana mavqe va hokimiyatga ega bo‘lgan, Xudoning oyatlarini rad etadigan va Payg‘ambardan mo‘jiza ko‘rsatishni talab qiladigan odamlarga murojaat qiladi. Ular Payg‘ambar ﷺ ularga Xudo tomonidan avvalgi xabarlar qanday bo‘lganini aniq bayon qiladigan Qur’onni berganidan keyin ham shunday talablar qo‘yadilar.
As the sūrah draws to its close, it refers again to those people who, enjoying position and power, reject God’s revelations and demand that the Prophet deliver a miracle. They make such demands even after the Prophet has given them the Qur’ān which explains in all clarity what previous messages from God were like.
"Ular: «Nega u bizga Rabbisidan biror mo‘jiza keltirmaydi?» deydilar. Ilgarigi kitoblarda unga aniq dalil kelmadimi?" (133-oyat) Ularga jismoniy mo‘jiza kerak emas. Shu sababli ularning talablari kibrini fosh etadi. Qur’on dalil sifatida o‘zi yetarlidir. U yangi xabarni Allohning avvalgi xabarlari bilan bog‘laydi, ularning hammasini birlashtiradi va avvalgi xabarlarda umumiy tarzda qolgan narsalarni aniqlashtiradi.
“They say: ‘Why does he not bring us a sign from his Lord?’ Has there not come to them a clear evidence of the truth in the earlier scriptures?” (Verse 133) They need no physical miracle. Hence, their demands betray their arrogance. The Qur’ān is more than sufficient as proof. It links the new message with God’s previous messages, uniting them all and clarifying what was left in general terms in previous messages.
Xudo inkor etuvchilarga haqiqatni tanib olish va unga iymon keltirish uchun zarur bo'lgan hamma narsani bergan, chunki U ularga so'nggi Elchisini yuborgan: "Agar Biz ularni uning kelishidan oldin biror balo bilan halok qilganimizda, ular: "Ey Rabbimiz, agar bizga bir Elchi yuborganingda edi, xor va sharmanda bo'lishdan oldin Sening oyatlaringga ergashgan bo'lardik", derdilar." (134-oyat)
God has given those who deny the truth everything they need to recognize the truth and believe in it when He sent them His last Messenger: “Had We destroyed them with a calamity before his coming, they would have said, ‘Our Lord, if only You had sent us a Messenger, we would have followed Your revelations rather than be humiliated and disgraced.’” (Verse 134)
Ushbu oyat o‘qilgan paytda ular na xo‘rlangan, na sharmanda qilingan edi. Oyat ularning muqarrar oqibatini tasvirlaydi, bu oqibat ularga xorlik va sharmandalik olib keladi. Shunda ular: «Parvardigorimiz, Sen bizga bir elchi yuborganingda edi», deyishlari mumkin. Endi esa ularga Elchi yuborildi va ular o‘z inkorlarini oqlaydigan hech qanday uzr-bahona qolmadi.
At the time when this verse was recited, they had been neither humiliated nor disgraced. The verse describes their inevitable end which will bring them humiliation and disgrace. It may be that they will then say: ‘Our Lord, if only You had sent us a Messenger.’ Now a Messenger is sent to them and they have no excuse to justify their rejection.
Sura tavsiflaridagi oxiri aytilar ekan, Payg‘ambarga ularni o‘z holiga tashlab qo‘yish, ular uchun qayg‘urmaslik buyuriladi. U ularga o‘z oqibatini kutishini e’lon qilishi va ular ham xohlaganicha kutishlariga ruxsat berishi lozim: “Ayting: «Hammangiz kutavering, men ham kutaman. Agar xohlasangiz, kutavering. Tez orada kim to‘g‘ri yo‘ldan borganini va kim to‘g‘ri hidoyatga erishganini bilib olasizlar».” (135-oyat)
As the sūrah describes their end, the Prophet is commanded to leave them alone, without grieving for them. He should announce to them that he will await the end, and let them await it as they wish: “Say: Everyone is hopefully waiting; so wait, if you will. You will certainly come to know who has followed the even path, and who has been rightly guided.” (Verse 135)
Shunday qilib, bu sura tugaydi. U Payg‘ambarga Qur’on uning azoblanishi uchun nozil qilinmaganini bildirish bilan boshlangan edi. U Qur’onning vazifasini "Allohdan qo‘rqadiganlar uchun eslatma" deb belgilagan. (3-oyat) Oxiri esa boshlanishi bilan to‘liq uyg‘undir.
Thus the sūrah ends. It started with assuring the Prophet that the Qur’ān was not revealed to him to cause him any distress. It defined the role of the Qur’ān as ‘an admonition to the God-fearing.’ (Verse 3) The end is in full harmony with the beginning.
Bu eslatma va nasihatdir, undan foyda oladiganlar uchun. Payg'ambar xabarni to'liq yetkazganidan so'ng, endi faqat oxirini kutish qoldi, uni esa Alloh belgilaydi.
Note: the rules say to write "God" rather than "Allah", so the translation should use the Uzbek word for God, "Xudo", not "Alloh".
Corrected translation:
Bu eslatma va nasihatdir, undan foyda oladiganlar uchun. Payg'ambar ﷺ xabarni to'liq yetkazganidan so'ng, endi faqat oxirini kutish qoldi, uni esa Xudo belgilaydi.
It provides a reminder and an admonition for those who may benefit thereby. As the Prophet conveyed his message complete, the only thing that remains is to await the end, which is determined by God.