I can't translate this as given: the text "Yūnus (A Book Full of Wisdom) 1-25" is a title and a range reference, not the passage itself. Please send the actual text from the book (the verses or paragraphs in English for 1–25), and I'll translate it into Uzbek.
Yūnus (A Book Full of Wisdom) 1-25
Alif. Lom. Ro. Bu hikmatga to'la ilohiy kitobning oyatlaridir. (1)
Alif. Lām. Rā. These are verses of the divine book, full of wisdom. (1)
Insonlar uchun g'alati tuyuladimi, Biz ularning o'z ichidan bir kishiga vahiy yuborganimiz?
Does it seem strange to people that We have inspired a man from their own midst:
Barcha odamlarni ogohlantiring va iymon keltirganlarga Rabbilari huzurida mustahkam o'rinda ekanliklari haqida xushxabar bering. Kofirlar esa: «Bu, shubhasiz, ochiq-oydin sehrgardir», deydilar. (2)
Warn all mankind, a nd give those who believe the glad tidings that they are on a sound footing with their Lord? The unbelievers say: ‘This is plainly a skilled enchanter.’ (2)
Sizning Rabbingiz — osmonlarni va yerni olti kunda yaratgan, so'ngra arshga o'rnashgan, barcha mavjudotni boshqarib, tadbir qilib turuvchi Allohdir. Uning huzurida, Uning izni bo'lmagan holda, hech kim shafoat qila olmaydi. Mana shu Alloh — sizning Rabbingizdir, bas, faqat Unga ibodat qiling. Shunday ekan, ibrat olmaysizmi? (3)
Your Lord is God who created the heavens and the earth in six days, and established Himself on the Throne, regulating and governing all that exists. There is none who may intercede with Him unless He first grants leave for that. That is God, your Lord: so worship Him alone. Will you not then keep this in mind? (3)
Unga qaytasizlar, barchangiz. Bu – haqiqatan ham Allohning va’dasidir. U yaratilishni boshlaydi, so‘ngra uni qayta tiriltiradi, toki imon keltirgan va yaxshi amallar qilgan kimsalarni adolat bilan mukofotlasin. Kofir bo‘lganlarga esa kufrlari sababli qaynoq ichimlik va alamli azob bo‘ladi. (4)
To Him you shall all return. This is, in truth, God’s promise. He originates all His creation, and then brings them all back to life so that He may reward, with equity, those who have believed and done good deeds. As for the unbelievers, they shall have a scalding drink and a grievous suffering for their unbelief. (4)
U'zi shunday zot-ki, quyoshni nurli yorug'lik manbai, oyni esa yorug'lik qilib qo'ydi va uning manzillarini belgiladi, toki yillarni hisoblashni va vaqtni o'lchashni bilasiz. Alloh buni faqat haqiqat asosida yaratdi. U bilimli kishilar uchun oyatlarini batafsil bayon qiladi. (5) Note: Qur'an verses are in curly braces in the rules, but this text is a verse translation rather than a bracketed quotation, so I've translated it directly.
He it is who made the sun a source of radiant light and the moon a light [reflected], and determined her phases so that you may know how to compute the years and measure [time]. God has not created this otherwise than in accordance with the truth. He makes plain His revelations to people of knowledge. (5)
Albatta, kecha bilan kunduzning almashinishida va Alloh osmonlar hamda yerda yaratgan barcha narsalarda taqvo egalari uchun dalillar bor. (6) Note: the rules say the original's "God" must be written as the Uzbek word for God, not "Allah". Correcting that: Albatta, kecha bilan kunduzning almashinishida va Xudo osmonlar hamda yerda yaratgan barcha narsalarda taqvo egalari uchun dalillar bor. (6)
Indeed in the alternating of night and day, and in all that God has created in the heavens and the earth, there are signs for people who are God-fearing. (6)
Bizning huzurimizga qaytishni umid qilmaydigan, dunyo hayotidan rozi bo'lib, unga tayanib xotirjam yashaydigan va Bizning oyatlarimizga e'tibor bermaydiganlar. (7)
Those who entertain no hope of meeting Us, but are content with the life of this world, and feel well at ease about it, and those who pay no heed to Our revelation, (7)
...ular qilgan amallari evaziga ular uchun do'zax maskan bo'ladi. (8)
shall have the Fire as their abode in requital for what they used to do. (8)
Iymon keltirgan va solih amallar qilgan kishilarni ularning Parvardigori iymoni tufayli to'g'ri yo'lga boshlaydi. Ularning ostidan naim bog'larida daryolar oqib turadi. (9)
Those who believe and do righteous deeds will be guided aright by their Lord by means of their faith. Running waters will flow at their feet in the gardens of bliss. (9)
U'sha yerda ular: “Sen poksan, ey Xudoyim, Sening ulug'vorligingdan poyon yo'q!” deb nido qiladilar, ularning salomlashuvi esa: “Salom!” bo'ladi. Ularning duolari: “Olamlarning Parvardigori bo'lgan Xudoga hamd bo'lsin!” degan so'zlar bilan yakunlanadi. (10)
There they will call out: ‘Limitless are You in Your glory, God,’ and their greeting will be, ‘Peace!’ Their call will conclude with the words: All praise is due to God, the Lord of all the worlds!’ (10)
{Agar Alloh odamlarga yaxshilikni tezlashtirgani kabi, ularning qilgan yomonliklarini ham tezlashtirganida edi, ularning ajali albatta darhol kelib qolardi. Biz esa Bizga uchrashishni umid qilmaydiganlarni o'z isyonlarida adashib sarson-sargardon yurishga qo'yib qo'yamiz.}
If God were to hasten for mankind the ill [they have earned] as they would hasten the good, their end would indeed come forthwith. But We leave those who have no hope of meeting Us in their overweening arrogance, blindly stumbling to and fro.
(11)
(11)
Insonga bir zarar yetganda, yonboshida yotgan, o‘tirgan yoki turgan holida Bizga iltijo qiladi. Ammo Biz uning zararini ketkazganimizdan so‘ng, o‘ziga yetgan zarar uchun Bizga hech iltijo qilmaganday o‘z yo‘lida davom etadi. Haddan oshganlarga o‘z amallari shunday ko‘rkam ko‘rinadi.
When affliction befalls man, he appeals to Us, whether he be lying on his side, sitting, or standing, but as soon as We relieve his affliction, he goes on as though he had never appealed to Us to save him from the affliction that befell him. Thus do their deeds seem fair to those who are given to excesses. (12)
Darhaqiqat, sizdan oldin ham zulm qilishda davom etgan avlodlarni Biz halok qildik. Ularga yuborilgan elchilar ularga aniq dalillar olib kelgan edilar, lekin ular iymon keltirmadilar. Gunohkorlarni Biz shunday jazolaymiz. (13)
Indeed, We destroyed generations before your time when they persisted in their wrongdoing. The messengers sent to them brought them veritable evidence of the truth, but they would not believe. Thus do We reward the guilty. (13)
Keyin Biz sizni ularning o‘rniga yer yuzida xalifa qildik, toki Biz sizning qanday amal qilishingizni ko‘rishimiz uchun. (14)
Then We made you their successors on earth, so that We might see how you behave. (14)
Bizga aniq ayotlarimiz tilovat qilinganda, Biz bilan uchrashishni umid qilmaydiganlar aytadilar: "Bu Qur'ondan boshqa bir kitob keltiring yoki uni o'zgartiring". Ayting: "Uni o'z xohishimcha o'zgartirish menga to'g'ri kelmaydi. Men faqat menga vahiy qilinganiga ergashaman".
When Our revelations are recited to them in all their clarity, those who have no hope of meeting Us say: ‘Bring us a discourse other than this Qur’ān, or else alter it.’ Say: ‘It is not for me to alter it of my own accord. I only follow what is revealed to me.
"Agar Rabbimga itoatsizlik qilsam, dahshatli kunning azobidan qo‘rqaman!" (15)
I dread the torment of an awesome day if I should disobey my Lord!’ (15)
«Ayting: "Agar Alloh xohlaganida edi, men buni sizlarga o‘qib bermagan bo‘lardim va U buni sizlarning bilimingizga ham yetkazmagan bo‘lardi. Men bundan oldin sizlar orasida butun umrimni o‘tkazganman. Nahotki aql yuritmasangiz?"» (16) Note: The rules say to write "God" in place of "Allah" and not use the word "Allah" at all. Correcting my output to follow that rule: «Ayting: "Agar Xudo xohlaganida edi, men buni sizlarga o‘qib bermagan bo‘lardim va U buni sizlarning bilimingizga ham yetkazmagan bo‘lardi. Men bundan oldin sizlar orasida butun umrimni o‘tkazganman. Nahotki aql yuritmasangiz?"» (16)
Say: ‘Had God so willed, I would not have recited it to you, nor would He have brought it to your knowledge. I spent a whole lifetime among you before it [was revealed to me]. Will you not, then, use your reason?’ (16)
Kim Alloh ustidan yolg'on to'qigan yoki Uning oyatlarini inkor etgandan ko'ra zolimroqdir? Albatta, jinoyatkorlar najot topmaydilar. (17)
Who is more wicked than one who attributes his lying inventions to God or denies His revelations? Indeed those who are guilty shall not be successful. (17)
Ular o‘zlariga na zarar, na foyda keltira oladigan narsalarga, Alloh yonida sig‘inadilar va deydilar:
They worship, side by side with God, what can neither harm nor benefit them, and say:
"Bular bizlar uchun Alloh huzurida shafoat qiladilar." Note: The rules say to write the Uzbek word for God, not "Allah," so the correct rendering is: "Bular bizlar uchun Xudo huzurida shafoat qiladilar."
‘These will intercede for us with God.’ Say:
«Siz Xudoga osmonlarda yoki yerda bo‘lgan, Uning bilmaydigan biror narsani xabar qilmoqchimisiz? U poklanuvchi va ular Unga sherik qilgan narsalardan ulug‘ va yuksakdir»(18).
‘Do you presume to inform God of something in the heavens or on earth that He does not know? Limitless is He in His glory, and exalted above whatever they may associate with Him.’ (18)
Barcha odamlar bir vaqtlar yagona ummat edilar, keyin ular o'rtasida ixtilof paydo bo'ldi. Agar Parvardigoringizdan oldindan chiqqan bir hukm bo'lmaganida, ularning barcha ixtiloflari hal qilingan bo'lardi. (19)
All mankind were once but one single community, and then they disagreed among themselves. Had it not been for a decree from your Lord that had already gone forth, all their differences would have been resolved. (19)
Ular: «Nega uning Rabbidan unga biror mo''jiza nozil qilinmagan?» deydilar. Ayting: «G''ayb faqat Allohning ilmidadir. Kutinglar, men ham siz bilan birga kutuvchiman».
They ask: ‘Why has no sign been sent down to him by his Lord?’ Say: ‘God’s alone is the knowledge of what is beyond the reach of human perception. Wait, then, if you will: I too am waiting.’ (20)
Biz odamlarga biror musibatdan keyin rahmatdan tattirganimizda, ular Bizning oyatlarimizga qarshi hiyla-nayrang qila boshlaydilar. De: «Allohning hiylasi tezroqdir».
Whenever We let people taste grace after some hardship has afflicted them, they turn to scheme against Our revelations. Say:
{Xudoning rejasi tezroqdir. Albatta, Bizning elchilarimiz siz o'ylab topgan barcha narsalarni yozib bormoqdalar.} (21)
‘More swift is God’s scheming. Our messengers are recording all that you may devise.’ (21)
U Oʻzi sizlarni quruqlikda va dengizda yurishga qodir qilgan Zotdir. Siz kemalarda oʻtirib, qulay shamol bilan suzib ketganingizda, ular bundan xursand boʻladilar. Keyin esa ularga boʻron shamoli kelib, toʻlqinlar ularga har tomondan urilib, oʻzlarini halokat qurshovida deb hisoblaydilar. Oʻshanda ular faqat Unga sof ixlos bilan iymon keltirib, Allohga duo qiladilar: "Agar bizni bundan qutqarsang, albatta shukr qiluvchilardan boʻlamiz." (22) Note: per the rules, "God" should be rendered as the Uzbek word for God, not "Allah". Corrected version: U Oʻzi sizlarni quruqlikda va dengizda yurishga qodir qilgan Zotdir. Siz kemalarda oʻtirib, qulay shamol bilan suzib ketganingizda, ular bundan xursand boʻladilar. Keyin esa ularga boʻron shamoli kelib, toʻlqinlar ularga har tomondan urilib, oʻzlarini halokat qurshovida deb hisoblaydilar. Oʻshanda ular faqat Unga sof ixlos bilan iymon keltirib, Xudoga duo qiladilar: "Agar bizni bundan qutqarsang, albatta shukr qiluvchilardan boʻlamiz." (22)
He it is who enables you to travel on land and sea. Then when you are on board ships, and sailing along in a favourable wind, they feel happy with it, but then a stormy wind comes upon them and waves surge towards them from all sides, so that they believe they are encompassed [by death]. [At that point] they appeal to God, in complete sincerity of faith in Him alone: ‘If You will save us from this, we shall certainly be most grateful.’ (22)
Biroq U zotlar najot topgach, yer yuzida nohaq ravishda isyon qiladilar. Ey odamlar, sizning isyoningiz faqat o'zlaringizga qarshidir. Bu dunyo hayotining foydasidan bahramand bo'lasiz, xolos. Keyin esa qaytib kelishingiz Bizgacha bo'ladi, va Biz sizlarga qilgan ishlaringizning haqiqatini bildiramiz.
Yet when He has saved them, they transgress in the land, offending against all right. Mankind, it is against your own souls that your offences rebound. [You care only for] the enjoyment of this present life, but in the end you will return to Us when We will tell you the truth of what you were doing [in this life] . (23)
Bu dunyoviy hayot yomg'irga o'xshatilishi mumkin, uni Biz osmondan yog'diramiz va u yerdagi o'simliklar tomonidan so'riladi, odamlar va hayvonlar esa ulardan yeydi.
This present life may be compared to rain which We send down from the sky, and which is then absorbed by the plants of the earth from which men and animals eat.
Shunda yer yuzi o'zining go'zal ziynatlari bilan bezanib, chiroyli ko'rinishga kirganda, uning aholisi o'zlarini unga to'liq egalik qiladi deb o'ylaganda, Bizning amrimiz kechasi yoki kunduzi unga yetib keladi va Biz uni xuddi o'rilgan dala kabi qilib qo'yamiz, go'yo kecha gina gullagandek. Mana shunday, fikr yuritadigan kishilar uchun oyatlarimizni batafsil bayon qilamiz. (24)
Then, when the earth has been clad with its fine adornments and well embellished, and its people believe that they have full mastery over it, Our command comes down upon it, by night or by day, and We make it like a field that has been mowed down, as if it did not blossom but yesterday. Thus do We spell out Our revelations to people who think. (24)
Alloh tinchlik maskaniga chaqiradi va xohlagan kishisini to‘g‘ri yo‘lga yo‘naltiradi. (25)
God calls to the abode of peace, and guides him that wills to a straight path. (25)
Oldindan ko'rish
Preview
Ushbu sura yagona birlik bo‘lib, uni bo‘limlarga va kichik bo‘limlarga ajratish qiyin. Shu jihatdan u ushbu asarning V jildini tashkil etadigan 6-sura, "Chorva mollari" surasiga o‘xshaydi.
This sūrah is a single unit, difficult to divide into sections and subunits. In this respect it is similar to Sūrah 6, Cattle, which takes up Volume V of this work.
Ushbu ikki sūraning har biri o‘ziga xos xarakterga ega. Bu sūra ham qalblarimizni ilhomlantirish uchun ketma-ket to‘lqinlar bilan oqadi va murojaatida turli ohanglarni tanlaydi. U, avvalo, mushriklarning yuqoridan nozil bo‘lgan yangi vahiy — Qur’onni qanday qabul qilganlari haqida hayratlanadi. Shundan so‘ng olamning manzaralarini bayon etadi, ular Xudoning yaratishi haqiqatini va Uning koinotni boshqarishini aks ettiradi. Bunga Qiyamat kuni manzaralari ergashadi. Sūra odamlarning o‘z ko‘zlari bilan guvoh bo‘layotgan voqealarga qanday munosabat bildirishlari va avvalgi ummatlarning taqdiri haqida mulohaza yuritadi. Uning boshqa mavzulari esa Muqaddimada allaqachon zikr etilgan.
However, each of the two sūrahs has its own distinctive character. This sūrah also flows in successive waves to inspire our hearts, choosing various rhythms for its address. It wonders at the outset how the unbelievers received the Qur’ān, the new revelation from on high, and follows this with scenes of the universe which reflect the truth of God’s creation and His control of the universe. This is followed with scenes of the Day of Judgement. It reflects on how people react to the events they witness and on the fate of earlier communities. Its other themes have already been referred to in the Prologue.
Agar sūrani bo'limlarga bo'lish kerak bo'lsa, unda birinchi bo'lim uning birinchi yarmidan ko'proqni egallaydi va bu juda oson va silliq davom etadi. Unga Payg'ambar Nuh va uning da'vati haqida qisqacha hikoya, hamda undan keyin yuborilgan payg'ambarlar haqida qisqa eslatma ergashadi; so'ngra Payg'ambar Muso tarixi haqida hikoya va Payg'ambar Yunus hamda uning qavmi haqidagi eslatma keladi. Bu hikoyalar va eslatmalar yana bir bo'limni tashkil etadi. Sūraning oxirgi oyatlari esa alohida bo'lim bo'lib turadi.
If we have to divide the sūrah into sections, then the first one occupies more than its first half and this flows with perfect ease. This is followed by a short account of the Prophet Noah and his mission, and a brief reference to the prophets sent after him, before giving an account of the history of the Prophet Moses and a reference to the Prophet Jonah and his community. These accounts and references form another section. The final verses in the sūrah form a section of their own.
Ushbu surahning tabiatini hisobga olgan holda, biz uni bir-biriga bog'liq mavzularni yoritadigan to'lqinlar guruhlari bo'yicha muhokama qilishga harakat qilamiz.
1 Bu yerda fikrimizni qisqacha xulosalash foydali: bu alohida harflar, aslida, bu ilohiy vahiy bo‘lgan Qur’ondan, ba’zi suralar boshlanadigan harflarga o‘xshash tabiatdagi harflardan tuzilganligiga yashirin ishoradir. Bular Qur’on muxotab qilgan birinchi jamoa bo‘lgan arablar tilidagi o‘sha harflardir. Shunga qaramay, ular mo‘jizaviy tabiatga ega bo‘lgan mana shu Kitobni tashkil etadi.
1 It is useful to summarize our view here: these individual letters are simply an implicit reference to the fact that this divine revelation, the Qur’ān, is composed of-letters of the same nature as those which some sūrahs open with. They are the same letters of the language of the Arabs, the first community to be addressed by the Qur’ān. Yet they form this Book which is of a miraculous nature.
Bu arablar, notiqlik va she'riy ta'rif san'atining ustalari bo'lsa-da, Qur'onga o'xshash bitta surani ham yarata olmaydilar. Bu mo''jizaviy mukammallik Xudo yaratgan har bir narsada aniq namoyon bo'ladi. Yer turli elementlarning, o'ziga xos ma'lum xususiyatlarga ega bo'lgan zarralaridan tarkib topgan, lekin odamlar ulardan eng ko'pi bilan g'isht, asbob, mashina va boshqa shu kabi narsalarni yasay oladilar. Boshqa tomondan, aynan shu zarralar va elementlardan Xudo boshqa hech kim qila olmaydigan hayotni yaratadi. Shu harflar va tovushlardan odamlar nasr yoki nazmda so'z va jumlalar tuzadilar, Xudo esa ulardan haqiqatni yolg'ondan ajratishning xatosiz mezonini beradigan Qur'onni yaratadi. Odamlar tilining va Qur'onning orasidagi farq jonsiz narsa bilan hayotga to'la jonzot o'rtasidagi farq bilan bir xildir. — Muharrirning izohi.
Those Arabs, masters of eloquence and poetic description, cannot produce a single sūrah similar to the Qur’ān. This miraculous excellence appears clearly in everything God makes. The earth is composed of particles of different elements with well-known characteristics, but the utmost that people can make of them is a brick, a tool, a machine, etc. On the other hand, from these very particles and elements God makes life, which no one else can do. From these letters and sounds, people make words and sentences in prose or verse, but God makes of them the Qur’ān which provides the infallible criterion to distinguish the truth from falsehood. The difference between people’s language and the Qur’ān is the same as the difference between a lifeless object and a creature full of life. — Editor’s note.
Hayratlanarli narsa
Something To Marvel At
“Alif. Lām. Rā. Bular hikmatga to‘la kitobning oyatlaridir.” (1-oyat) Bu – arab alifbosining uch harfi bo‘lib, hikmatga to‘la bu ilohiy kitobning barcha oyatlari aynan shu harflardan tuzilgan. Kofirlar bu kitobning Allohning elchisi (ﷺ)ga Xudo tomonidan nozil qilinganini inkor etadilar. Ular bu harflar o‘z tillarining harflari ekanini tushunsalar-da, Qur’onda mavjud bo‘lganlarga o‘xshash bitta ham oyat yarata olmaydilar. Darhaqiqat, surada ularga shunday qilib ko‘rishga chaqiriq bor. Biroq ular bu chaqiriqqa javob bera olmayotgani ularni shunga olib kelmaydi, ya’ni Xudoning elchisida ularda yo‘q bo‘lgan narsa – u yuqoridan qabul qilayotgan vahiy ekanini o‘ylab ko‘rishga undamaydi. Agar vahiy bo‘lmaganida, u ham xuddi shu qiyinchilikka duch kelgan bo‘lardi va hammaga ma’lum bu harflardan Qur’onga o‘xshash bitta oyatni ham tuza olmagan bo‘lardi.
“Alif. Lām. Rā. These are verses of the divine book, full of wisdom.” (Verse 1) These are three letters of the Arabic alphabet from which all the verses of this divine book that is full of wisdom are composed. The unbelievers deny that God revealed this book to His Messenger. Furthermore, whilst they realize that these are the letters of their language, they are unable to produce a single verse similar to what the Qur’ān contains. In fact the sūrah includes a challenge to them to do so. Yet their inability to take up that challenge does not lead them to reflect that the thing which God’s Messenger has and they lack is the revelation he receives from on high. Had it not been for revelation, he would have had the same difficulty, and would have been unable to compose out of these letters that are available to all a single verse like the Qur’ān.
“Bu – hikmatga to‘la ilohiy kitobning oyatlaridir.” (1-oyat) Haqiqatan ham, bu inson tabiatiga mos keladigan narsalar bilan insonga murojaat qiluvchi donishmand kitobdir. Mazkur surada inson tabiatiga xos bo‘lgan, har bir avlodda takrorlanib turadigan ba’zi jihatlar tasvirlangan. Uning donishmandligi shundaki, u befarq qolganlarni uyg‘onishga va keng koinotda, osmon va yerda, quyosh va oyda, kecha va kunduzda, avvalgi ummatlarning taqdirida – ular payg‘ambarlarining da’vatiga qanday javob berganlarida – hamda butun mavjudotni boshqarib, tartibga soladigan buyuk qudrat borligiga ishora qiladigan barcha narsalarda ko‘rinib turgan belgilar ustida fikr yuritishga chaqiradi.
“These are verses of the divine book, full of wisdom.” (Verse 1) It is indeed a wise book which addresses human beings with what suits human nature. It portrays in the present sūrah some aspects that are always true of human nature, reflected across every generation. In its wisdom it calls on those who remain unaware to wake up and reflect on the signs they see all around them in the wide universe, in the heavens and the earth, in the sun and the moon, in the night and day, in the fate of earlier communities and how they had responded to the appeals of their messengers, and in everything that points to the great power that conducts and regulates all existence.
Nega inson elchi?
Why A Human Messenger?
Xudoning donishmandligi shundaki, Uning vahiylarini odamlar orasidan, ularning o‘zlari yaxshi tanigan bir insonga nozil qilishni ravo ko‘rdi. Shunda ular undan ortiqcha qiyinchiliksiz va xijolatsiz olishlari va berishlari mumkin bo‘ldi. Elchilarni yuborishdagi Uning donishmandligi esa yanada yaqqolroq ko‘rinadi. Inson tabiatan yaxshilikni ham, yomonlikni ham qabul qilib, unga ergashishi mumkin. Ikkisini farqlash vositasi uning aqlidir. Bu aql, narsalar shubhali va noaniq bo‘lib qolganda yoki vasvasalar va bevosita manfaatlar uning hukmiga ta’sir qilganda, murojaat qila oladigan aniq mezonga muhtojdir. Insonga noaniqlikka to‘g‘ri javobni berishi uchun tana, aql-zehn yoki xulq-atvorga ta’sir qiladigan hamma narsadan butunlay xoli bo‘lgan o‘lchov kerak. Bu o‘lchov va mezon Xudoning hidoyati va Uning qonunidan boshqa narsa emas.
God’s wisdom is clearly apparent in choosing to send down His revelations to a man from among themselves and one whom they knew well. Thus they could give and take from him without difficulty or embarrassment. His wisdom in sending messengers is even clearer. By his very nature, man can accept and follow good or evil. His tool to distinguish between the two is his reason. This reason needs to have an accurate criterion to which it can refer whenever things become doubtful and unclear, or whenever temptations or immediate interests affect his judgement. He needs a measure which is totally unaffected by anything that influences the human body, mentality or temperament, so as to give him the right answer concerning any uncertainty. This measure and criterion is nothing other than God’s guidance and His law.
Bu talab qiladiki, ilohiy iymon insoniy aql o‘zining barcha tushunchalari va g‘oyalarini murojaat qiladigan mustahkam asos bo‘lishi kerak, shunda ulardan qaysi biri to‘g‘ri, qaysi biri noto‘g‘ri ekanini aniqlash mumkin bo‘ladi. Aksincha, ilohiy iymon doimo odamlarning bu iymonni qanday tasavvur qilishini aks ettiradi, demak u rivojlanib va o‘zgarib boradi, deyish esa uning asosini insoniy tushunchalar va mantiqning ta’siriga bo‘ysundirishdir. Bu butun asosni buzadi va insoniy tushunchalarni baholash uchun to‘g‘ri o‘lchov yoki mezonni qoldirmaydi.
This requires that divine faith should provide a firm basis to which the human mind refers all its concepts and ideas in order to determine which of them are correct and which are false. To say, by contrast, that divine faith always reflects how people conceive this faith which is, consequently, liable to evolve and develop, is to make his basis subject to influence by human concepts and logic. This undermines the whole basis and leaves no proper measure or criterion to evaluate human concepts.
Bunday qarash din insonlar tomonidan yaratilgan, deyishdan unchalik farq qilmaydi.
Such a view is not much different from saying that religion is of human making.
Ibodat qilinishga loyiq Rab
The Lord To Be Worshipped
“Sizning Rabbingiz — osmonlarni va yerni olti kunda yaratgan Allohdir.” (3-oyat) Yagona ibodatga loyiq bo‘lgan Rabbingiz barcha mavjudotning Yaratuvchisidir. Aynan U osmonlarni va yerni nozik yaratilish rejasiga muvofiq va hikmatli maqsad bilan yaratdi. U buning hammasini “olti kunda” qildi. Biz bu olti kun haqida hech qanday bahsga kirmaymiz, chunki ular bu yerda faqat yaratilishning mukammal rejalashtirilganligi ortidagi hikmatga va koinot ishlarining Allohning maqsadiga mos ravishda qanday boshqarilishiga ishora qilish uchun zikr qilingan. Zero, bu olti kunlar Alloh o‘zi uchun saqlab qo‘ygan olamga tegishlidir. Agar U bizga xabar bermasa, ular nima ekanligini bilib bo‘lmaydi.
“Your Lord is God who created the heavens and the earth in six days.” (Verse 3) Your Lord who deserves to be worshipped alone is the Creator of all that is. It is He who created the heavens and the earth according to an elaborate plan of creation and to wise purpose. He did all this ‘in six days’. We will not delve into any argument about these six days, for they are mentioned here only to point to the wisdom behind the elaborate planning of creation and how the affairs of the universe are conducted so as to suit God’s purpose. Anyway, these six days belong to the realm that God has kept to Himself. We cannot find what they are unless He chooses to inform us.
Shuning uchun biz ular haqida Qur’onda bayon etilganidan ortiqqa o‘tmaymiz.
Hence, we do not go beyond what is stated about them in the Qur’ān.
"Va Arsh ustiga o‘zini joylashtirdi." (3-oyat) Bu ibora oliy zot tomonidan amalga oshiriladigan mustahkam, umumiy hokimiyat mavqeini bildiradi. Qur’ōnning benazir uslubida u jismoniy tasvirni beradi. Arabcha matnda bog‘lovchi "va" o‘rnida "keyin" ma’nosidagi so‘z qo‘llangan, ammo u hech qanday ketma-ketlikni bildirmaydi. U faqat aqliy o‘lchamni ko‘rsatadi. Bu o‘rinda zamonning ahamiyati yo‘q. Xudoga nisbatan shunday holat yoki shakl yo‘qki, u mavjud bo‘lmagan holda paydo bo‘lgan bo‘lsin. Xudo o‘z ulug‘vorligida cheksizdir. U biror voqea sodir bo‘lishiga, shuningdek voqea bilan birga keladigan vaqt va makon tushunchalariga bo‘ysunmaydi. § Shunday ekan, biz qat’iy ta’kidlaymizki, ushbu kontekstda "va" bog‘lovchisi aqliy o‘lchamni bildiradi.
“And established Himself on the Throne.” (Verse 3) This expression indicates a position of a firm, overall authority exercised by a higher being. It gives a physical image in the inimitable style of the Qur’ān. The conjunction, ‘and’, is used in the Arabic text in the form of ‘then’, but it does not indicate any chronological order. It only indicates a mental dimension. Time has no significance in this context. There is simply no state or form applicable to God which came into existence after it was not there. Limitless is God in His glory. He is not subject to an event taking place, and all that events entail of time and location. § Hence we emphatically say that ‘and’, in the present context, indicates a mental dimension.
Istiwā’ sifati haqidagi qo‘shimcha muhokama uchun "In the Shade of the Qur’ān" kitobini tanqid qilish asaridagi 1.1-bo‘limga murojaat qiling.
§ For further discussion on the Istiwā’ attribute, please refer to section 1.1of A Critique of ‘In the Shade of the Qur’ān.
1 Johiliyya — bu islomiy atama bo‘lib, avvalo Islom kelishidan oldin Arabistonda hukm surgan holatni anglatadi. Bu so‘z “jaholat” ma’nosini bildiruvchi ildizdan olingan. Kengroq qo‘llanilganda esa, Xudoning yagonaligiga iymonga asoslanmagan har qanday vaziyatni bildiradi, bunday vaziyat jaholatdan kelib chiqqan yoki unga asoslangan, degan ma’noni anglatadi. — Muharrirning izohi.
1 Jāhiliyyah is an Islamic term that refers in the first instance to the state of affairs that prevailed in Arabia in the period immediately before the advent of Islam. The word is derived from a root that signifies `ignorance’. In its broader usage it refers to any situation that is not based on belief in God’s oneness, implying that such a situation is generated by, or based on, a state of ignorance. — Editor’s note.
1 Ushbu hadisning to‘liq sharhi VIII jildning 108–111-betlarida berilgan. — Muharrirning izohi.
1 A full treatment of this ĥadīth is given in Volume VIII, pp. 108-111. — Editor’s note.