"Yo Sin. Hikmatga to'la Qur'on bilan qasam."(Oyatlar 1-2) Xudo bu ikki harf va Qur'on bilan qasam ichadi. Bu birikma boshqa joyda bayon qilingan fikrni tasdiqlaydi: ko'plab suralar boshida alohida harflarning zikr etilishi va bu harflarning Qur'on bilan bog'liqligi haqida. Qur'onning manbai Xudo ekanligining isboti shundaki, bu harflar barcha arablarga ma'lum, ular bilan foydalanish mumkin, ammo ular shu harflar yordamida Qur'ondagi fikrlar va ifoda usullariga o'xshash biror narsa yarata olmaydilar. Shunga qaramay, ular kamdan-kam hollarda bu dalilni o'ylab ko'rishadi.
“Yd Sin. By the Qur’ān, All of wisdom.” (Verses 1-2) God says an oath by these two letters and by the Qur’ān. This combination endorses the view we have expressed elsewhere about the mention of separate letters at the beginning of many sūrahs, and the relation between mentioning these letters and the Qur’ān. The proof that God is the source of the Qur’ān is obvious from these letters which are available to all Arabs to use yet they are incapable of producing with them anything like the thoughts and modes of expression contained in the Qur’ān. Yet seldom do they consider such confirmation.
Qur’on bilan qasam ichib, Alloh taolo uni hikmatga to‘la ekanini ta’riflaydi.
Note: the rules require "God" to be rendered as the Uzbek word for God, not "Allah", so the correct translation is:
Qur’on bilan qasam ichib, Xudo taolo uni hikmatga to‘la ekanini ta’riflaydi.
As He swears by the Qur’ān, God Almighty describes it as being full of wisdom.
Aslida, so'zma-so'z tarjima "Donolikka to'la Qur'on bilan" bo'lishi kerak. Donolik aqlli mavjudotlarning sifatidir, bu esa qasamning shunday ifodalanganini ko'rsatadi: Qur'onga hayotning, maqsadga egalikning va irodaning sifatlarini berish uchun, ya'ni donoli zot uchun zarur bo'lgan sifatlarni.
In fact, a literal translation should be ‘By the wise Qur’ān.’ Wisdom is a quality of rational beings, which suggests that the oath is phrased in this way to impart to the Qur’ān the qualities of life, having a purpose and a will, which are essential for a wise being.
Garchi bu majoziy ifoda bo‘lsa-da, u haqiqatni ifodalaydi va uni ko‘z oldimizga keltiradi. Bu Qur’onning o‘ziga xos ruhi bor, shu sababli u tirik inson kabi xususiyatlarga ega bo‘lib, siz u bilan o‘zaro munosabat va his-tuyg‘ular almashasiz. Bu holat siz unga to‘liq e’tibor berib, butun qalbingiz va ruhingiz bilan tinglaganingizda yuz beradi. Qachonki o‘z idrokingizni unga ochsangiz, Qur’on sizga o‘z sirlarini yanada ko‘proq oshkor qiladi. Qur’on suhbatida bir muddat yashaganingizdan so‘ng, yaqin do‘stingizning xususiyatlariga intilganingiz kabi, uning o‘ziga xos jihatlariga intilasiz. Allohning Elchisi ﷺ boshqa kishilar tomonidan Qur’on tilovat qilinishini tinglashni yaxshi ko‘rar edi. Hatto biror kishining uyda Qur’on o‘qiyotganini eshitsa, o‘sha eshik oldida to‘xtar edi, xuddi oshiq sevgan yori haqida gaplashilayotganini tinglagani kabi.
Although this is allegorical, nonetheless it describes a fact, bringing it closer to our minds’ eye. This Qur’ān has a soul of its own, giving it qualities similar to those of a living person with whom you have mutual responses and feelings. This takes place when you pay full attention to it and listen to it with your heart and soul. Whenever you open your faculties up to it, the Qur’ān reveals to you more of its secrets. When you have lived for a while in the company of the Qur’ān, you will long for its distinctive features, just as you long for the features of a close friend. God’s Messenger used to love to listen to the Qur’ān being recited by other people. He would even stop by people’s doors if he overheard someone inside reciting the Qur’ān, just like a lover listens to a conversation about the one he loves.
Qur’on albatta donishmanddir. U har kimga uning qobiliyatiga qarab murojaat qiladi: yurakka ta’sir qiladi, o‘lchovli ohangda gapiradi va har bir insonga mos keladigan donolikdan foydalanadi. Bundan tashqari, Qur’on donolikka to‘la. U odamlarni to‘g‘ri mantiqiy va psixologik tizimga muvofiq donolik bilan tarbiyalaydi, insonning barcha imkoniyatlarini ochadi va odamlarni yaxshilik hamda foydaga yo‘naltiradi. U shunday hayot qoidalarini belgilaydiki, uning donolik tizimi doirasida inson faoliyatining har bir turiga ruxsat beradi.
The Qur’ān is certainly wise. It addresses everyone according to their ability; touching heart strings, speaking in a measured way, and using a wisdom that suits each person. Furthermore, the Qur’ān is full of wisdom. It educates people wisely, according to a straight logical and psychological system that releases all human potential and directs people to what is good and beneficial. It establishes a code of living that allows every human activity within the limits of its wise system.
Yuce Alloh ikki harf, Yo va Sin bilan hamda Qur’on bilan qasam ichadi, vahiyning haqligini va Payg‘ambar ﷺ yetkazgan xabarning to‘g‘riligini tasdiqlash uchun: «Albatta, sen to‘g‘ri yo‘lda yuruvchi elchilardan birisan» (3-4-oyatlar). Ulug‘ligi cheksiz bo‘lgan Xudoga qasam ichish zarur emas, lekin Qur’on va uning harflari bilan qilingan bu qasam qasam qilinayotgan narsaga qo‘shimcha ulug‘lik baxsh etadi. Xudo, albatta, ulug‘ va qasam ichishga munosib bo‘lmagan biror narsa bilan qasam ichmaydi.
God Almighty swears by the two letters, Yā and Sīn, and by the Qur’ān to confirm the truth of revelation and the message delivered by the Prophet: “You are indeed one of God’s messengers, pursuing a straight way.” (Verses 3-4) Limitless in His glory, God does not need to express an oath, but this oath by the Qur’ān and its letters gives the subject of the oath added greatness. God would not swear by anything unless it were great indeed, worthy of being sworn by.
“Albatta, sen Allohning elchilaridan birisan.” (3-oyat) Bu oyatning ifodalanishi elchilar yuborilishi keng tan olingan, o‘tmishda ko‘p misollari bo‘lgan haqiqat degan his-tuyg‘uni beradi. Bu yerda isbotlanayotgan narsa bu emas. Aksincha, ta’kidlanayotgan narsa Muhammad ﷺ ana shu elchilardan biri ekanligidir. Qasam bu xabarni inkor etuvchilarga emas, bizzat Muhammad ﷺ ga qaratilgan bo‘lib, qasam, elchi va xabarni munozara va bahsdan yuqori qo‘yish uchun keltirilgan. Bu Allohning o‘z Elchisi haqida aytgan haqiqatidir.
“You are indeed one of God’s messengers.” (Verse 3) The way this verse is phrased imparts a feeling that sending messengers is a well recognized fact, with many past cases. This is not what is being proved here. Instead, what is being emphasized is that Muĥammad (peace be upon him) is one of these messengers. The oath is addressed to Muĥammad himself, not to those who deny his message, so as to place the oath, the Messenger and the message above argument or discussion. It is a fact being stated by God about His Messenger.
“Albatta, sen Allohning elchilaridan birsan, to‘g‘ri yo‘lda ketayotgan.” (3-4-oyatlar) Bu xabarning mohiyati Payg‘ambar haqidagi haqiqat bayon etilganidan keyin tushuntiriladi. Tabiatan bu xabar to‘g‘ri va ravshandir. U qilichning tig‘idek tekis. Unda egrilik, og‘ishish yoki g‘arazga berilish yo‘q. Unda mavjud bo‘lgan haqiqat aniq, shubhasiz bo‘lib, hech qanday manfaatga yoki nafsga xizmat qilish uchun egilmaydi. Uni istagan kishi uni sof, sodda va aniq holda topadi.
“You are indeed one of God’s messengers, pursuing a straight way.” (Verses 3-4) This explains the nature of the message after the truth about the Messenger has been stated. By nature, this message is straightforward. It is as straight as the edge of a sword. It admits no crookedness, deviation, or prejudice. The truth it contains is clear, free of ambiguity, and does not bend to serve any interest or to satisfy any desire. Whoever wants this truth will find it pure, simple and accurate.
Ushbu haqiqat to'g'ri bo'lgani uchun u oddiy bo'lib, nozik masalalarni chalkashtiradigan murakkabliklar va muammolardan xoli. U haqiqatni eng sodda va to'g'ridan-to'g'ri shaklda bayon etadi, unga kam izoh va talqin kerak bo'ladi. U so'zlar va jumlalarga hech qanday maxsus rang yoki ortiqcha ma'no bermaydi. Shu sababli u turli ma'lumot va madaniyat darajasidagi odamlar tomonidan osonlik bilan tushuniladi: har kim unda o'z hayoti oson kechishi uchun kerakli narsani topadi, shu bilan birga u to'g'ri tashkil etilgan va yaxshi tartibga solingan.
Because it is straight, this truth is simple, free of complexity and problems that beset controversial issues. It states the truth in the simplest and most direct way that needs the least amount of explanation and interpretation. It does not give words and sentences any special colour or overtone. As such, it is readily understood by people of all standards of education and civilization: each finds in it what they need for their lives to take an easy course, being also properly organized and well regulated.
Bundan tashqari, Qur’on xabari koinotning va uning tizimining tabiatiga, shuningdek insonni o‘rab turgan barcha narsalarning tabiatiga mos keladi. Shu sababli u mavjud bo‘lgan hech narsa bilan ziddiyat qilmaydi va insondan ham ziddiyatda bo‘lishni talab qilmaydi. U o‘z yo‘lidan boradi, koinotni va unda yashovchi barcha mavjudotlarni boshqaruvchi qonunlardan foydalanadi va ular bilan hamkorlik qiladi.
Moreover, the Qur’ānic message is consistent with the nature of the universe and its system, as well as the nature of all that is around man. Hence, it neither conflicts with any thing in existence nor requires man to be in conflict. It follows its own way benefiting from, and cooperating with the laws that govern the universe and all creatures living in it.
Shunday qilib, Islom xabari Xudoga tomon to‘g‘ri yo‘lida davom etadi va Unga albatta yetib boradi.
As such, the Islamic message pursues its straight way to God, sure to reach Him.
Uning izdoshlari Unga olib boradigan yo‘ldan adashib qolishdan yoki Undan uzoqlashadigan yo‘lga kirib qolishdan qo‘rqmaydilar. Ular o‘zlarining Uning roziligiga olib boradigan to‘g‘ri yo‘lda ekanliklarini bilishadi. Qur’on shu yo‘ldagi yo‘lboshchidir. Inson Qur’onni qo‘lga olar ekan, u haqiqatning izchil tushunchasini topadi, har biri aniq va yaxshi belgilangan roli bo‘lgan batafsil qadriyatlarni bayon etgan holda.
Its adherents do not fear that they may lose their way to Him, or take a path away from Him. They know that they are on a straight path leading to His pleasure. The Qur’ān is the guide along this way. As long as man takes up the Qur’ān, he will find a consistent concept of the truth, outlining detailed values, each having a clear and well defined role.
“Bu Qodir va Rahmi keng Zot tomonidan nozil qilingan vahiydir.” (5-oyat) Biz shuni ko‘ramizki, Alloh taolo bunday vaziyatlarda O‘zini shunday ta’riflaydiki, odamlar o‘zlariga nozil qilingan narsaning haqiqiy mohiyatini tushunsinlar. Alloh – istagan ishini qiladigan Qodir Zotdir, shu bilan birga, bandalariga Rahmlidir. Ular boshiga solgan har bir narsa Uning rahmatidan kelib chiqadi.
“It is a revelation by the Almighty, the Ever Merciful.” (Verse 5) We note how God identifies Himself in such situations so that people will understand the true nature of what has been revealed to them. God is the Almighty who does what He pleases, yet He is Merciful to His servants. Whatever He does to them is born out of His mercy.
Ushbu vahiyning maqsadi odamlarni ogohlantirish va ularga Xudoning xabarini yetkazishdir: "Ota-bobolari ogohlantirilmagan, shuning uchun (haqiqatdan) bexabar bo'lgan qavmni sen ogohlantirishing uchun" (6-oyat). Bexabar bo'lish esa buzg'unchilikning eng yomon shaklidir.
The purpose of this revelation is to warn people and give them God’s message: “so that you may warn people whose forefathers had not been warned, and who therefore are unaware [of the truth].” (Verse 6) To be unaware is the worst form of corruption.
Xabardorlik yo‘qligi qalbni javob berish va o‘zaro munosabatga kirishishga qodir bo‘lmay qo‘yadi. U haqiqatga ishoralarni ko‘radi, lekin javob bera olmaydi, ularning mavjudligini his qila olmaydi. Shuning uchun bunday xabardor bo‘lmagan odamlarga, avlodlar davomida haqiqat haqida ogohlantiradigan hech kim bo‘lmagan holda yashab kelgan kishilarga, berilishi mumkin bo‘lgan eng yaxshi narsa ogohlantirishdir. Ular Ismoil avlodlari edi va Ismoil zamonidan beri Allohdan hech qanday elchi kelmagan edi. Shunday ekan, kuchli ogohlantirish uzoq vaqt xabardor bo‘lmagan odamlarni uyg‘otishi mumkin.
Unawareness makes a heart unable to respond or interact. It sees the pointers to the truth yet is unable to respond, unable to feel their presence. Therefore, a warning is the best thing that can be given to such people who remain unaware, having gone for generations without anyone to alert them to the truth. They were the descendants of Ishmael, and they had had no messenger from God since his time. A strong warning may, then, alert people who have long been unaware.
Sūra shundan keyin bu odamlarning taqdiri va ularni kutayotgan, aniq bo‘ladigan hukm haqida so‘zlaydi. Bunda Alloh ularning qalblarida va ongida nima borligini hamda o‘tmishda qilganlarini va kelajakda qiladigan barcha ishlarini bilishini nazarda tutadi: “Ularning ko‘pchiligiga hukm qilingan, chunki ular iymon keltirmaydilar” (7-oyat).
Hukm chiqarilgan, chunki Alloh ularning iymon keltirmasligini biladi. Demak, ularning aksariyatining taqdiri shudir, chunki ular ilohiy hidoyatni uning haqiqiy ko‘rinishida ko‘rmaydilar va u bilan muomalada bo‘lmaydilar.
The sūrah then speaks of the fate of these people, and the judgement that is certain to befall them, considering that God knows all there is in their hearts and minds, and all that they did in the past or will do in the future: “The verdict has been passed against most of them, for they will not believe.” (Verse 7) Judgement has been passed, as God knows that they will not believe. Hence, this is the fate of the majority of them because they will not see divine guidance for what it is nor will they interact with it.
Ushbu nuqtada, sura ularning ruhiy holatini tasvirlaydi va biz ularni bo‘yinlarida zanjirlar, ilohiy hidoyatdan ajratuvchi to‘siqlar hamda ko‘rish qobiliyatidan mahrum qiluvchi ko‘zlaridagi parda bilan ko‘ramiz:
At this point, the sūrah draws an image of their psychological condition, and we see them with chains around their necks, barriers separating them from divine guidance, and with a cover over their eyes depriving them of the ability to see:
"Ularning bo'ynilariga Biz zanjirlar solganmiz, ular iyaklarigacha yetib, boshlari majburan yuqoriga ko'tarilgan holda. Biz ularning oldida to'siq va orqasida to'siq qo'yganmiz va ularni ko'rmasliklari uchun pardalar bilan o'rab qo'yganmiz." (Yosin surasi, 8-9-oyatlar) Ularning qo'llari bo'yinlariga zanjir bilan bog'langan, iyaklari ostiga qo'yilgan, bu esa boshlarini shunday yuqoriga ko'tarib qo'yadiki, oldilaridagi narsalarni ko'ra olmaydilar. Bundan tashqari, ularning oldida ham, orqasida ham devorlar va to'siqlar bor, ya'ni agar ular bu zanjirlardan ozod etilganda ham, to'siqlar orqali ko'ra olmas edilar.
“Around their necks We have put chains, reaching up to their chins, so that their heads are forced up. And We have set a barrier before them and a barrier behind them, and We enshrouded them in veils so that they cannot see.” (Verses 8-9) Their hands are fastened with chains to their necks, placed under their chins, which has the effect of lifting up their heads such that they cannot see what is in front of them. Moreover, there are walls and barriers both in front of and behind them, which means that even if they were released from these chains, they still could not see through the barriers.
Bundan tashqari, ularning ko'zlariga qo'yilgan qoplamalar ularning ko'rishini yanada imkonsiz qiladi.
Furthermore, the covers placed over their eyes makes it even more impossible for them to see.
Garchi bu tasvir juda kuchli va o‘tkir bo‘lsa ham, aslida bunday odamlar bilan biz uchrashamiz. Ularni ro‘parasida turgan ochiq haqiqatga ko‘z yumganlarida ko‘rsangiz, go‘yo ular bilan haqiqat o‘rtasida devor turgandek his qilasiz. Qo‘llari zanjirlanmagan, boshlari majburan ko‘tarilmagan bo‘lsa ham, baribir ularning qalblari va aqllari haqiqatdan yuz o‘girgan, hidoyatni ko‘ra olmayotganini sezasiz. Go‘yo unga yaqinlashishlariga to‘siq qo‘yilgandek. Qur’onga quloq solmay, uning dalil va hujjatlarini ko‘rsatganida esa asossiz inkor bilan qabul qilgan kishilar ham aynan shunday edi. Holbuki, Qur’onning o‘zi ayni o‘sha ochiq dalildir.
Although this image is fierce and sharp, we actually do encounter people of this ilk. When you see them overlooking the plain truth that is in front of them, you feel as if there is a wall separating them from it. Although their hands are not chained and nor are their heads forced up, you nonetheless feel that their souls and minds are turned away from the truth, unable to see guidance. It is as if there are barriers preventing them from approaching it. Such were the people who turned deaf ears to the Qur’ān and who received it with irrational denial as it put before them its argument and proof. This is when the Qur’ān is itself irrefutable proof.
“Ularga ogohlantirasizmi yoki ogohlantirmaysizmi, ular uchun barobardir: ular iymon keltirmaydilar”. (10-oyat) Ularning ishi hal bo‘lgan. Iymonning ularning qalbiga kirmasligini Alloh biladi. Ilohiy hidoyatga qarshi o‘z qalbini toshdek qattiq qilib, unga yaqinlashishni rad etgan qalbga hech qanday ogohlantirish foyda bermaydi. Ogohlantirishlar qalb yaratmaydi; ular faqat hidoyatni qabul qilishga tayyor, tirik qalbni uyg‘otadi: “Siz faqat shu eslatmaga ergashgan va Rahmon bo‘lgan Rabbidan, Uni inson idroki yetmaydigan bo‘lsa ham, qo‘rqqan kishinigina haqiqatan ogohlantirishingiz mumkin. Bunday kishilarga esa Alloh tomonidan kelajakda beriladigan mag‘firat va karim mukofot haqida xushxabar bering”. (11-oyat)
“It is all the same to them whether you warn them or you do not warn them: they will not believe.” (Verse 10) Their case is settled. God knows that faith will not penetrate their hearts. No warning will ever benefit a heart that has steeled itself against divine guidance, and barracked its approach. Warnings do not create hearts; it only alerts a heart that is alive, ready to receive guidance: “You can truly warn only such a one as follows this reminder and who stands in awe of the Lord of Grace although He is beyond the reach of human perception. To such, then, give the happy news of God’s forthcoming forgiveness and a generous reward.” (Verse 11)
Ehtimol, bu o‘rinda "eslatma" Qur’onni nazarda tutadi. Ko‘rmasa ham Allohdan qo‘rqqan va Qur’onga ergashgan kishi ogohlantirishdan foyda oladi. Go‘yo bu ogohlantirish faqat shunday kishilarga berilgandek va Payg‘ambar ﷺ uni barcha odamlarga qaratgan bo‘lsa-da, uni aynan ularning o‘ziga yo‘naltirgandek. Boshqalar ogohlantirishni qabul qilishdan to‘silgani uchun, u faqat Qur’onga ergashgan va Allohdan qo‘rqqan kishilarga berilayotgandek ko‘rinadi. Bunday kishilar xushxabarga loyiqdir. Shu sababli Payg‘ambar ﷺ ularga "Allohning kechirimi va saxovatli mukofoti haqidagi xushxabar"ni berishga buyuriladi. (11-oyat) Ular qilgan har qanday gunohi, agar unda davom etmasalar, kechirilishiga muhtoj va Allohdan qo‘rqqanlari hamda Uning nozil qilgan narsalariga ergashganlari uchun saxovatli mukofotga loyiqdirlar. Bu ikki jihat bir-biri bilan chambarchas bog‘liq: inson haqiqatan Allohdan qo‘rqsa, albatta Uning hidoyatiga ergashadi va Uning belgilagan tizimini amalga oshiradi.
Most probably, the ‘reminder’ in this instance refers to the Qur’ān. A person who follows the Qur’ān and fears God despite not seeing Him is the one who benefits by the warning. It is as if the warning has been given to such people only and the Prophet directed it to them alone, even though he addressed it to all people. Since the others are prevented from receiving the warning, it looks as if it is given only to those who follow the Qur’ān and fear God. Such people deserve to be given good news. Hence the Prophet is told to give them ‘the happy news of Gods forthcoming forgiveness and a generous reward.’ (Verse 11) They need the forgiveness of any sin they commit providing they do not persist in doing it, and they deserve the generous reward for fearing God and following what He has revealed. These two aspects go hand in hand: when a person truly fears God, he or she is certain to follow His guidance and implement the system He has laid down.
Shu o'rinda tirilish haqiqati, hech narsani e'tibordan chetda qoldirmaydigan hisob-kitob bilan birga ta'kidlanmoqda: "Albatta, Biz o'liklarni tiriltiramiz. Biz ularning oldinga yuborgan (amallari)ni ham, ortda qoldirgan izlarini ham yozib boramiz. Biz har bir narsani aniq bir kitobda sanab qo'yganmiz." (12-oyat) O'liklarni tiriltirish masalasi doim bahsli bo'lib kelgan, uning bir necha turlarini biz ushbu surada ko'ramiz. Bu yerda ogohlantirilmoqdaki, odamlar qanday amal qilsalar va ularning amallari qanday oqibatlar keltirsa, hammasi yozib boriladi va hech narsa unutilmaydi. O'liklarni tiriltiradigan, ularning amallarini yozib boradigan va hammasini hisobga oladigan Yaratguvchi - Allohu taolodir. Bularning barchasi Xudoning qilgan ishlariga mos keladigan mukammal tarzda amalga oshiriladi. "Aniq kitob" va "saqlangan lavh" kabi tasvirlar esa, ehtimol, vaqt va makondan ustun bo'lgan Xudoning mukammal ilmiga ishoradir.
At this point, the truth of resurrection is emphasized, together with the reckoning that ignores nothing: “It is We who will bring the dead back to life. We record whatever (deeds] they send ahead, as well as the traces they leave behind. We keep an account of all things in a clear record.” (Verse 12) Bringing the dead back to life has always been an issue fraught with argument, of which we will see several types in this sūrah. They are warned here that whatever they do and whatever effects their deeds cause are written down, and nothing is forgotten. It is God Almighty who brings the dead back to life, records their actions and reckons everything. All this, then, is done in the perfect way that fits anything done by God. As for the ‘clear record’ and similar descriptions such as ‘the imperishable tablet’, these are most probably references to God’s perfect knowledge that transcends time and place.