Ushbu yangi parcha inson vijdoniga ta'sir etadi: unda insoniy tabiatni Allohning yagonaligiga, Uning Rasulining rost xabariga va Qiyomat kuni — o'sha kuni hammaga albatta o'tkaziladigan hisob-kitob va adolat haqidagi tushunchaga aniq dalillar bilan yuzma-yuz qilish maqsad qilingan kuzatishlar oqimi bor. Bu ta'sirlar insonning butun ruhiga yo'naltirilgan bo'lib, uni koinot bo'ylab ulkan sayohatga olib chiqadi va unga o'z dunyosining keng ufqlarini ochib beradi. U qadimgi zamonlardan hozirgi kunga, bu hayotdan esa haqiqiy hayotga — undan keyingi olamga o'tadi. Oldingi parchada ham shunga o'xshash jihatlar bor edi va ular 1-bobda muhokama qilingan, ammo hozirgilari aniqroq bo'lib, buzilmagan tabiatga ega har qanday inson tomonidan albatta to'g'ri javob topadi. Kofirlar Qur'on ularni sezilarli darajada zaiflashtirib qo'yishidan haqiqatan qo'rqar edilar. Shu sababli ular bir-birlariga uni tinglamaslikni tayinlar edilar, chunki ular o'zlarining adashgan e'tiqod va amallarini davom ettirishni xohlar edilar.

This new passage touches the human conscience with a flow of observations that aim to put human nature face to face with clear evidence of God’s oneness, the truthful address of His Messenger and the concept of the Day of Judgement, the reckoning and justice that are certain to be administered to all on that day. These touches work on the whole of the human soul, taking it on a grand tour of the universe, opening up for it the broad horizons of its own world. It moves from ancient times to the present, and from this life to the real one beyond. The previous passage contained similar aspects, discussed in Chapter 1, but the present ones are clearer, certain to receive the right response from any person with an uncorrupted nature. The unbelievers genuinely feared that the Qur’ān would weaken them considerably. Hence they urged one another not to listen to it because they wanted to continue with their erring beliefs and practices.

Yaxshilik qilganlar uchun go'zal mukofot bor, va undan ham ortig'i. Ularning yuzlarini na qorong'ilik, na xorlik qoplamaydi. Ular jannatga loyiq bo'lganlar bo'lib, u yerda abadiy qoladilar. Yomonlik qilganlarga esa, yomon amal o'shancha yomonlik bilan jazolanadi.

For those who do good there is a good reward, and more besides. Neither darkness nor any disgrace will overcast their faces. These are destined for paradise, where they will abide. As for those who have done evil, an evil deed is rewarded with its like.

Xorlik ularni qoplaydi — chunki ularni Allohdan saqlaydigan hech kim bo‘lmaydi — go‘yo yuzlari tunning qorong‘iligidan bir parcha bilan qoplangandek. Ana shular do‘zax ahlidir, ular unda abadiy qoladilar.

Ignominy will overshadow them — for they will have none to protect them from God — as if their faces have been covered with patches of the night’s own darkness. Such are destined for the fire, where they will abide. (Verses 26-27)

Oldingi parchadagi oxirgi oyat shunday degan edi: "Alloh tinchlik yurtiga chaqiradi va xohlagan kishisini to'g'ri yo'lga boshlaydi". (25-oyat) Bu yerda Allohning hidoyatiga ergashganlarning mukofoti va undan yuz o'girganlarning jazosini belgilovchi qoidalarning qisqacha bayoni keltirilgan. Unda ikki turdagi mukofotda ham Allohning marhamati, rahmati, adolati va haqqoniyligi namoyon bo'ladi.

The last verse in the preceding passage said: “God calls to the abode of peace, and guides him that wills to a straight path.” (Verse 25) Here we have an outline of the rules that determine the reward of those who follow God’s guidance and those who turn away from it. It shows God’s grace, mercy, fairness and justice in both types of reward.

Ezgu ish va e'tiqod tanlovida yaxshi yo'l tutgan, to'g'ri yo'lni taniган hamda "tinchlik yurti"ga olib boradigan olamshumul qonunni tushungan kishilarni yaxshi mukofot kutadi — bu ularning qilgan ishlarining adolatli natijasidir. Bundan tashqari, ularga Xudoning cheksiz ne'matlaridan yana bir narsa ham beriladi: "Yaxshilik qilganlar uchun yaxshilik bor, yana undan ham ziyodasi ham bor." (26-oyat) Ular Qiyomat kunining azob-uqubatlaridan, hamda hukm chiqarilishidan oldin barcha mavjudotlarga yuklanadigan boshqa kishilar boshidan kechiradigan iztiroblardan xoli bo'ladilar: "Ularning yuzlarini na qorong'ilik, na xorlik qoplamas." (26-oyat) Arabcha iborada qorong'ilik va xorlik ma'nosini beruvchi ikki so'z qo'llanilgan. Birinchisi — changni, qorong'ilikni va xafagarchilik yoki iztirob natijasida paydo bo'ladigan oqish rangni anglatadi.

Those who do well in their choice of belief and practice, recognizing the right path and understanding the universal law which leads to the ‘abode of peace’ will have a goodly reward which is the fair outcome of what they do. But they will also have something more of God’s unlimited bounty: ‘For those who do good there is a good reward, and more besides.’ (Verse 26) They will be spared the misery of the Day of Resurrection, and the stress experienced by others before judgement is passed on all creatures: “Neither darkness nor any disgrace will overcast their faces.” (Verse 26) The Arabic phrase incorporates two words for darkness and disgrace. The first denotes dust, darkness and a pale colour that comes as a result of unhappiness or distress.

Passage birinchi bosqichda bizni Qiyomat kunidagi barcha odamlarning to‘planishiga olib bordi, o‘sha kunda barcha soxta da’volar va to‘qimalar hech qanday asossiz ekani ko‘rsatiladi. O‘sha kunda hokimiyat faqat Allohniki (Xudoniki)dir. Endi sura odamlar o‘z hayotlarida va o‘z nafslarida ko‘radigan narsalar haqida gapiradi va bu narsalar faqat Xudo tomonidan qilinishi hamda Uning nazorati ostida ekanini tan oladi.

The first round in this passage took us to the gathering of all on the Day of Resurrection when all false claims and fabrications are shown to have no validity whatsoever. God’s is the only power on that day. Now the sūrah speaks of matters human beings see in their lives, and in their own souls, admitting that they are only done by God and subject to His control.

Ayting: "Osmondan va yerdan kim sizga rizq beradi? Yoki eshitish va ko'rish quvvati kimning qo'lida? Tirikni o'likdan kim chiqaradi va o'likni tiriktdan kim chiqaradi? Barcha ishni kim boshqaradi?" Ular: "Alloh", deydilar. Ayting: "Undan qo'rqmaysizmi?" Mana shu, sizning haqiqiy Rabbingiz bo'lgan Xudodir. Haqiqatdan keyin nima qoladi, adashishdan boshqa? Unday bo'lsa, qayerga burilib ketyapsizlar?

Say: ‘Who is it that provides for you from heaven and earth? Or, who is it that has power over hearing and sight? Who brings forth the living out of that which is dead, and brings forth the dead out of that which is alive? Who regulates all affairs?’ They will say: ‘God.’ Say, then: ‘Will you not, then, fear Him?’ Such is God, your true Lord. Apart from the truth, what is left but error? How is it, then, that you turn away? (Verses 31-32)

Xudoga ko'ra, mushrik arablar, yuqorida tushuntirilganidek, Xudoning borligini inkor etmas edilar, va Uning yaratuvchi ekanini, O'z yaratiqlariga rizq berishini hamda butun koinotni boshqarishini ham inkor qilmas edilar. Ular faqat Xudoning sheriklari deb hisoblagan boshqa mavjudotlarga ilohiylik nisbat berar edilar. Ular bu mavjudotlar Xudoga yaqinlashtira olishini yoki o'zlarining, Xudonikidan mustaqil, kuchi borligini da'vo qilar edilar. Bu yerda sura ularga o'zlarining e'tiqodlaridan boshlab murojaat qiladi. U ularning ongini uyg'otishni va fikr yuritishga undashni, shunda ular noto'g'ri tasavvurlaridan voz kechishlari mumkinligini maqsad qiladi. "Ayting: "Osmondan va yerdan sizga kim rizq beradi?"" (31-oyat)

The pagan Arabs, as has been explained, did not deny God’s existence, nor did they deny that He is the One who creates, provides sustenance for His creation and controls the whole universe. They simply ascribed divinity to other beings whom they considered to be God’s partners. They claimed that these were able to bring them nearer to God or that they had their own power, independent of God’s. Here the sūrah addresses them taking their own beliefs as its starting point. It aims to alert their consciousness and make them reflect, so that they can discard their ill- conceived ideas. “Say: ‘Who is it that provides for you from heaven and earth?’” (Verse 31)

"Mana shu — Alloh sizning haqiqiy Rabbingizdir." (Yunus surasi, 32-oyat) Haqiqat yagona bo'lgani va u bir vaqtning o'zida bir necha shaklda mavjud bo'lolmagani uchun, undan o'tib ketgan kishi asosiy xatoga yo'l qo'ygan bo'ladi. "Haqiqatdan keyin xatodan boshqa nima qoldi? Unday bo'lsa, qanday qilib yuz o'girasiz?" (Yunus surasi, 32-oyat)

“Such is God, your true Lord.” (Verse 32) Since the truth is one and cannot be present in more than one form at the same time, then whoever goes beyond it is in fundamental error. “Apart from the truth, what is left but error? How is it, then, that you turn away?” (Verse 32)

Haqiqat aniq ayon bo‘lganda, kim boshqa yerdan hidoyat izlashi mumkin?

When the truth is clearly evident, how can anyone look elsewhere for guidance?

Haqiqatni ataylab inkor etgan kofirlarning oqibati, uning asosini tan olganlariga qaramay, shundan iboratki, Alloh insoniy tabiatning qonuniga aylantirgan: tabiatning sog' mantiqidan va yaratilishning umumiy qonunlaridan chetga chiqqanlar mo'min bo'lmaydilar. «Shunday qilib, yomonlik qilganlar haqida Parvardigoringizning so'zi haqiq bo'ldi: ular iymon keltirmaydilar». (33-oyat) U ularning iymon keltirishiga to'sqinlik qilmaydi. Note: the rule requires "God" be written as the Uzbek word for God, so the translation should read "Xudo" rather than "Alloh" where the original says "God." Corrected version: Haqiqatni ataylab inkor etgan kofirlarning oqibati, uning asosini tan olganlariga qaramay, shundan iboratki, Xudo insoniy tabiatning qonuniga aylantirgan: tabiatning sog' mantiqidan va yaratilishning umumiy qonunlaridan chetga chiqqanlar mo'min bo'lmaydilar. «Shunday qilib, yomonlik qilganlar haqida Parvardigoringizning so'zi haqiq bo'ldi: ular iymon keltirmaydilar». (33-oyat) U ularning iymon keltirishiga to'sqinlik qilmaydi.

The outcome of the unbelievers’ deliberate denial of the truth, despite their acknowledgement of its basis, is that God has made it a law of human nature that those who deviate from the sound logic of nature and the overall laws of creation will not be believers: “Thus is the word of your Lord proved true with regard to those who do evil: they will not believe.” (Verse 33) He does not prevent them from believing.

Haqiqat va to'g'ri imonga yo'l ko'rsatuvchi belgilar olamning har tomonida mavjud bo'lib, ularning mantiqiy asosini o'zlari ham tan olishadi. Ular imonga olib boradigan yo'lni tanlashdan o'zlari bosh tortadi va o'zlari qabul qilgan asosiy fikrning mantiqiy xulosasiga ongli ravishda yuz o'giradi. Bu tabiat mantig'ini e'tiborsiz qoldirish orqali ular tanlagan natijadir.

Indeed the pointers to the truth and true faith are everywhere in the universe, and its logical basis is acknowledged by them. It is simply because they themselves refuse to take the way leading to faith and deliberately turn their backs on the logical conclusion of the premise they accept. It is an outcome they choose by disregarding the logic of nature.

Sura endi Qur'onning o'zi haqida yangi bosqichni boshlaydi. U Qur'onni hech kim o'ylab topishi mumkin emasligini qat'iy bayon etish bilan boshlanadi, so'ngra inkor etuvchilarga unga o'xshash bitta sura keltirib ko'rsatish chaqiriladi. Keyin ularning hukmi shoshqaloqlik bilan chiqarilganligi, mustahkam asosga ega emasligi ko'rsatiladi. Shundan so'ng ularning Qur'onga nisbatan munosabatining tabiati bayon etiladi va Payg'ambar ﷺ ga ular tomonidan qanday javob olinmasin, qat'iyatli bo'lib turishga undash beriladi.

The sūrah now begins a new round speaking of the Qur’ān itself. It starts with a categorical statement that there is no way that the Qur’ān could have been invented by anyone, followed by a challenge to the unbelievers to produce a single sūrah like it. It then shows their judgement to be hasty, lacking solid ground. This is followed by stating the nature of their attitude to the Qur’ān, coupled with encouragement to the Prophet to remain steadfast regardless of the response he receives from them.

Davra xato e'tiqodlarida inodchi bo'lganlarni kutayotgan taqdir haqidagi eslatma bilan yakunlanadi. Bu adolatli va munosib taqdir bo'lib, ular qilgan amallari bilan belgilanadi.

The round concludes with a reference to the destiny awaiting those who are stubborn in their erroneous beliefs. It is a just and fitting destiny, determined by their deeds.

Bu Qur’on Allohdan boshqa hech kim tomonidan to‘qilishi mumkin emas edi. U o‘zidan oldin kelgan [vahiylarni] tasdiqlovchi va Alloh Kitobini to‘liq bayon etuvchi bo‘lib, unda hech qanday shubha yo‘q. Albatta, u olamlarning Rabbi tomonidan nozil qilingandir. Agar ular: «Uni o‘zi to‘qib olgan», desalar, ayting: «Unga o‘xshash bitta surani keltiring va agar rostgo‘y bo‘lsangiz, Allohdan boshqa qo‘lingizdan kelgan barcha yordamchilarni chaqiring». Balki ular o‘zlari tushunib yetmagan narsani inkor etarlar, ayniqsa uning ichki ma’nosi ularga hali oydinlashmagan bo‘lsa.

“This Qur’ān could not have been devised by anyone other than God. It is a confirmation of [revelations] that went before it, and a full explanation of God’s Book, about which there is no doubt. It certainly comes from the Lord of all the worlds. If they say: He has invented it,’ say: ‘Produce, then, one sūrah like it, and call for help on all you can other than God, if what you say is true.’ Indeed they disbelieve what they cannot grasp, particularly since its inner meaning has not become clear to them.

Shunday qilib, ulardan oldin o‘tganlar ham inkor qilgan edilar. Endi o‘sha zolimlarning oqibati qanday bo‘lganini ko‘ring. Ulardan ba’zilari unga iymon keltiradi, boshqalari esa iymon keltirmaydi. Sizning Rabbingiz buzg‘unchilik qiluvchilarni yaxshi biladi. Agar ular sizni yolg‘onga chiqarsalar, deng: “Mening amallarim uchun men javob beraman, sizning amallaringiz uchun esa siz javob berasiz. Men qilayotgan ishlarim uchun siz javobgar emassiz, sizning qilayotgan ishlaringiz uchun esa men javobgar emasman.” Ularning ba’zilari sizga quloq solgandek ko‘rinadi. Lekin aql ishlatishga qodir bo‘lmagan karlarni siz eshittira olasizmi? Ularning ba’zilari sizga qarab turgandek ko‘rinadi. Lekin ko‘rish qobiliyatidan mahrum bo‘lgan ko‘rlarga siz yo‘l ko‘rsata olasizmi? Albatta, Alloh odamlarga zarracha zulm qilmaydi, lekin odamlar o‘zlariga o‘zlari zulm qiladilar.

Qur’on boshqa har qanday inson ifodasidan osongina ajralib turadi. U odamlarning qalbiga hech qanday inson uslubi erisha olmaydigan kuchli ta’sir ko‘rsatadi. Bunday ta’sirni arab tilini bilmaydigan kishilar ham ba’zan his qiladi. Qoida bo‘lmasa-da, ba’zi ajoyib voqealarning boshqacha izohi bo‘lishi mumkin emas. Men boshqa birov ko‘rgan biron-bir misolni keltirmayman. Men faqat 15 yil oldin menga yuz bergan voqeani aytib beraman, bunga guvohlarim kamida oltitadir.8

The Qur’ān is readily distinguishable from any human expression. It has a powerful effect on people’s hearts which no human style can achieve. Such an effect is sometimes felt by people who have no knowledge of Arabic. Some remarkable events, which may not be the rule, cannot have any other explanation. I am not giving any example witnessed by anyone else. I am only relating something that happened to me about 15 years ago, for which I have no less than six witnesses.8

Biz Atlantika orqali Nyu-Yorkka yo'l olayotgan Misr kemasida sayohat qilayotgan yetti nafar musulmon yo'lovchi edik. Kemada yana 120 nafar yo'lovchi bor edi, ularning hech biri musulmon emas edi. Biz okean o'rtasida, kemada juma namozini o'qish fikriga keldik. Xudo biladiki, namozning o'zi bizni unchalik qiziqtirmasdi, lekin yo'lovchilar orasida bir missionerning o'z vazifasini bajarayotganini ko'rganimizda, diniy his-tuyg'ularimizni namoyon etishga undaldik. U hatto bizga ham yaqinlashdi. Ingliz bo'lgan kapitan bizning ishimizga yordam berdi va vaqti bo'sh bo'lgan barcha ekipaj a'zolari hamda boshqa xizmatchilarning namozga qo'shilishiga ruxsat berdi. Ularning barchasi nubiyalik musulmonlar edi.

We were seven Muslim passengers travelling on board an Egyptian ship across the Atlantic to New York. There were also 120 foreign passengers, none of whom was a Muslim. It occurred to us to hold Friday prayers on board, in the middle of the ocean. God knows that we were not that keen on the prayer itself, but we were driven to show our religious feelings when we saw a missionary exercising his mission with the passengers. He even approached us. The Captain, an Englishman, facilitated our task and allowed any of the crew and other workers, all of whom were Nubian Muslims, to join the prayer, provided that they were not on duty at the time.

Ular buni eshitib juda xursand bo‘lishdi, chunki ularning tajribasida bu kemada jumma namozi o‘qilgani birinchi marta edi. Men xutbani, ya’ni va’zni o‘qidim va namozga imomlik qildim, shu paytda ko‘plab chet ellik yo‘lovchilar yaqin atrofda tomosha qilib turishardi.

They were overjoyed by this, as it was, in their experience, the first time ever that Friday prayers had been held on board. I delivered the khuţbah, or sermon, and led the prayers, while many of the foreign passengers were watching nearby.

Qur’on insonni bir butun sifatida xitob qiladi. U aql, yurak, his-tuyg‘ular kabi alohida-alohida ajratilgan quvvatlarga bir-birlab murojaat qilmaydi.

The Qur’ān addresses the human entity as a whole. It does not address different faculties such as logical reasoning, pulsating hearts or excited feelings, one at a time.

U u o'z murojaatini eng to'g'ridan-to'g'ri usulda qiladi, insonning barcha qabul qilish qobiliyatlariga bir vaqtning o'zida ta'sir etadi. Shu tariqa u mavjudlik haqiqati haqidagi shunday his-tuyg'ular, taassurotlar va tushunchalarni uyg'otadiki, insoniyatga ma'lum boshqa hech bir usul bunday natijaga erisha olmaydi. Bundan tashqari, bularning barchasi chuqur, keng qamrovli, aniq, ravshan va benazir tarzda ifodalangan.

It simply makes its appeal in the most direct manner, touching all human receptive faculties at once. Thus it generates feelings, impressions and concepts of the truth of existence that no other method known to mankind can ever generate. Moreover, all these are profound, comprehensive, precise, lucid and inimitably expressed.

Men bu yerda kitobimdan bir necha paragrafni keltirmoqchiman9

I would like to quote here a few paragraphs from a book I am now working on9

Bu faktni yanada yaxshiroq ifodalashi mumkin bo'lgan iboralar. Ular Islomiy hayot tushunchasining tarkibiy qismlarini go'zal, keng qamrovli, izchil va muvozanatli tarzda yoritishdagi Islomiy yondashuvni ifodalaydi. Ushbu yondashuvning eng o'ziga xos xususiyatlari quyidagilardir:

which may express this fact better. These speak of the Islamic approach in elucidating the constituent elements of the Islamic concept of life in a beautiful, comprehensive, coherent and balanced way. The most distinctive features of this approach are:

U u haqiqatlarni ularning barcha jihatlari, o'lchamlari, bog'lanishlari va oqibatlarini ochib beradigan uslubda, ular qanday bo'lsa shunday tasvirlaydi. Juda keng qamrovli bo'lishiga qaramay, u hech bir haqiqatni murakkablashtirmaydi va noaniq qilmaydi. So'ngra u butun insoniyatga, barcha darajalardagi kishilarga murojaat qiladi. Xudo islomiy hayot tasavvurini to'g'ri anglash uchun biron-bir bilim yoki ta'lim darajasiga erishishni zaruriy shart qilib qo'ymagan. Iymon insoniy hayotdagi birinchi ehtiyojdir.

Firstly, it portrays the facts as they are using a style that reveals all their aspects, dimensions, links and consequences. Comprehensive as it is, it does not complicate any fact or make it ambiguous. It then makes its address to all humanity, at all levels. 10 God has not wished to make the attainment of any standard of knowledge or education a necessary requirement for the proper perception of the Islamic concept of life. Faith is the first need in human life.

Qur’on ba’zan imon asoslarining oddiy haqiqatlarini shunday tushuntiradiki, inson aqli bunday yo‘lni hech qachon tutmas edi, chunki bu narsalar o‘z tabiatiga ko‘ra insoniy e’tibor va diqqatni band qiluvchi yoki jalb etuvchi narsalar emas. Buning aniq misoli Xudoning cheksiz ilmini ta’riflovchi oyatdir: “Uning huzurida g‘ayb kalitlari bor, ularni Undan boshqa hech kim bilmaydi. U quruqlik va dengizdagi hamma narsani biladi; bir barg ham tushmaydiki, U uni bilmasa; yer qa’ridagi zulmatda bir don ham yo‘qki, yoki hech narsa, yashil yoki quruq bo‘lsin, aniq kitobda yozilmagan bo‘lsa.” (6:59) Ko‘rinadigan va yashirin bu keng joylar va holatlar odatda inson fikri tomonidan, u hamma narsani o‘z ichiga olgan bilimni ifodalashga uringanda, bunday tarzda ko‘p tilga olinmaydi. Mana, bu oyat yuzasidan bizning sharhimizda aytganlarimizdan bir necha xatboshini keltiramiz.

The Qur’ān sometimes explains the basic truisms of faith in a way that the human mind would never attempt, because, by their nature, these are not things which preoccupy or attract human attention. A clear example is the verse which describes God’s infinite knowledge: “With Him are the keys to what lies beyond the reach of human perception: none knows them but He. He knows all that the land and sea contain; not a leaf falls but He knows it; and neither is there a grain in the earth’s deep darkness, nor anything fresh or dry but is recorded in a clear book.” (6: 59) These broad places and situations, visible and hidden, are not normally frequented by human thought in this way, when it tries to express knowledge that embraces everything. Let us quote here a few paragraphs of what we stated in our commentary on this verse.

Biz bu qisqa oyatga har safar qaraganimizda, uning muallifi – Qur’on egasi haqidagi mo‘jizaviy uslubini tan olmasdan iloj yo‘q. Uning mavzusiga bir qarashning o‘zi kifoya qiladi, shunda bu so‘zni hech bir inson aytmasligiga mutlaqo ishonch hosil qilamiz. Inson aqli mukammal va nuqsonsiz bilimni tasvirlaganda, cheksiz ufqlarga yetib bora olmaydi. Aksincha, insoniy idrokning o‘ziga xos xususiyatlari va ma’lum chegaralari bor, chunki uning tasavvurlari o‘z qiziqishlarini aks ettiradi. Nega insonlar yer yuzidagi daraxtlardan to‘kilayotgan barglar sonini bilishlari kerak? Nega ular yerning chuqur zulmatida ko‘milgan donlar haqida o‘ylashlari kerak? Yangi yoki quruq bo‘lgan har bir narsani bilish ularga nima uchun kerak? Odamlar to‘kilayotgan barglarga e’tibor bermaydilar, ularni sanashni-chi, hatto xayollariga ham keltirmaydilar. Ular ekkan urug‘laridan yaxshi hosil olish umidida bo‘ladilar. Aks holda, yerga ko‘milgan donlar ularni qiziqtirmagan bo‘lardi. Ular, albatta, o‘zlarida bor yangi va quruq narsalardan foydalanishni yaxshi ko‘radilar, ammo bu narsalarning hech biri mukammal bilim dalili sifatida qaralmaydi. Faqat Yaratuvchigina har bir to‘kilayotgan barg, ko‘milgan don va shunga o‘xshash narsalarni biladi va ularga e’tibor beradi, xuddi boshqa yangi yoki quruq narsalarga e’tibor berganidek.

{"Agar ular: “U buni o‘ylab chiqargan”, desalar, ayting: “Unda, bunga o‘xshash bitta surani keltiringlar va agar rostgo‘y bo‘lsangiz, Allohdan boshqa qo‘lingizdan kelgan barcha kuchlarni chaqiringlar.” (38-oyat) Bu o‘rinda, bu surada qo‘yilgan chaqiriq bilan, barcha bahs-munozaralar to‘xtatiladi va ularning faqat taxmin qilishlariga, o‘zlari bilmagan narsalarga hukm chiqarishlariga oid haqiqatni ochiq bayon qilinadi."}

“If they say: ‘He has invented it,’ say: ‘Produce, then, one sūrah like it, and call for help on all you can other than God, if what you say is true.’” (Verse 38) At this point, with the sūrah presenting this challenge, all argument is stopped and a clear statement is made to establish the fact that they rely only on conjecture, judging what they do not know.

To'g'ri hukm chiqarish, avvalo, chuqur bilimga asoslanishi kerak; shaxsiy xohish-istaklarga yoki isbotlanmagan qarashlarga tayanmasligi lozim. Ular hukm chiqarayotgan narsa Qur'oni karimning vahiysi va uning va'dalari hamda ogohlantirishlaridan iborat haqiqatdir. Ular bularning barchasini hech qanday mustahkam bilimga ega bo'lmasdan, uning haqiqiy tafsirini kutmasdan inkor etdilar: "Ular o'zlari to'liq anglab yetmagan narsani, ayniqsa, uning ichki ma'nosi ularga hali oydinlashmagan bo'lsa, inkor etdilar." (39-oyat) Ular bu borada o'zlaridan oldingi, Alloh taolo vahiylarini rad etgan va Parvardigorlariga sherik keltirgan ummatlarning izidan bordilar. Agar imonni inkor etishda davom etsalar, ularni nima kutayotganini bilish uchun o'tgan ummatlarning taqdiriga nazar solishlari kerak: "Ulardan oldin o'tganlar ham shunday inkor qilgan edilar. Endi zolimlarning oqibati qanday bo'lganiga qaranglar!" (39-oyat)

Right judgement must be preceded by thorough knowledge, and not rely on personal preferences or unproved views. What they are judging is the revelation of the Qur’ān and the truth of its promises and warnings. They have denied all these without having any firm knowledge to justify their denial, and without waiting for its true interpretation: “Indeed they disbelieve what they cannot grasp, particularly since its inner meaning has not become clear to them.” (Verse 39) In this they have followed in the footsteps of former communities who rejected God’s revelations and associated partners with their Lord. They should consider the fate of those earlier communities in order to know what awaits them if they continue to reject the faith. “Likewise did those who lived before them disbelieve. But see what happened in the end to those wrongdoers.” (Verse 39)

Garchi ularning aksariyati o‘zi aniq bilmagan narsani rad etib, o‘rniga taxmin va xohishga ergashsalar-da, bu vahiy qilingan kitobning haqiqatiga ishonadigan kishilar ham bor: «Ulardan ba’zilari unga iymon keltiradi, ba’zilari esa iymon keltirmaydi. Sizning Rabbingiz buzg‘unchilarni yaxshi biladi». (40-oyat) Bu buzg‘unchilar kofirlardir. Yer yuzidagi buzg‘unchilik, albatta, haqiqiy Rabbga iymondan yuz o‘girish sababli yuzaga keladi va asosan shu sabab tarqaladi. Darhaqiqat, barcha buzg‘unchilik Xudodan boshqa zotlarga itoat qilishdan boshlanadi, shu itoatdan kelib chiqadigan yomonliklar bilan birga. Bu, o‘zi va boshqalar bilan bog‘liq ishlarda nafsga ergashishning asl sababidir. Aynan shu narsa o‘z hukmronligini saqlab qolish uchun hammasini buzadigan soxta xudolarning paydo bo‘lishiga olib keladi. Ular odamlarning axloqini, ruhini, fikrlashini, tushunchalarini, shuningdek, manfaatlari va mol-mulkini buzadi, faqat o‘z hokimiyatini saqlab qolishni maqsad qiladi. Insoniyat tarixi, qadimgi va yangi, iymondan mahrum kishilar tomonidan tarqatilgan bunday buzg‘unchilik misollariga to‘la.

Quyidagi oyatlar kofirlarning qalbiga tezda ta'sir qiladi, chunki ular Qiyamat kunidagi bir manzarani tasvirlaydi. Bu manzarada kofirlar ongida to'liq o'rnashgan, barcha tashvish va qayg'ularini o'z ichiga olgan hayot, odamlar qaytib boradigan doimiy manzil oldidan qilinadigan qisqa safardan boshqa narsa bo'lib ko'rinadi: "U kuni Alloh ularni to'plaganida, go'yo dunyoda bir kundan ortiq, bir soatdan ko'p bo'lmagandek, bir-birlarini tanishib yurgandek bo'ladilar. Alloh bilan uchrashishni inkor etgan va to'g'ri yo'lga ergashmagan kimsalar, albatta, ziyon ko'rganlardir." (45-oyat) Note: the rules require "God" rather than "Allah" in the translation, so the correct rendering is: Quyidagi oyatlar kofirlarning qalbiga tezda ta'sir qiladi, chunki ular Qiyamat kunidagi bir manzarani tasvirlaydi. Bu manzarada kofirlar ongida to'liq o'rnashgan, barcha tashvish va qayg'ularini o'z ichiga olgan hayot, odamlar qaytib boradigan doimiy manzil oldidan qilinadigan qisqa safardan boshqa narsa bo'lib ko'rinadi: "U kuni Xudo ularni to'plaganida, go'yo dunyoda bir kundan ortiq, bir soatdan ko'p bo'lmagandek, bir-birlarini tanishib yurgandek bo'ladilar. Xudo bilan uchrashishni inkor etgan va to'g'ri yo'lga ergashmagan kimsalar, albatta, ziyon ko'rganlardir." (45-oyat)

The next verses quickly touch the hearts of the unbelievers, portraying as they do a scene from the Day of Judgement. In this scene the whole of life which is so heavily present in their consciousness, and which encompasses all their concerns and preoccupations appears to be no more than a short trip which people undertake before returning to their permanent abode: “On the Day when He will gather them together, [it will seem to them] as though they had not sojourned in this world more than an hour of a day, getting to know one another. Lost indeed will be those who [in their lifetime] disbelieved in meeting God and did not follow the right guidance.” (Verse 45)

Bu juda tez bo‘lgan davrada qiyomat kunida to‘planganlarning butunlay hayron bo‘lib qolganini ko‘ramiz. Bularning hammasi ularga kutilmaganda, to‘satdan kelgandek tuyuladi. Go‘yo ularning bu dunyodagi umri juda qisqa bo‘lgandek, bor-yo‘g‘i bir soat davom etgan, bu davrda ular bir-birlarini tanib olishga ulgurib, so‘ng hammasi tugab qolgandek. Yoki buni hayotimizning qanday o‘tishini ko‘rsatadigan o‘xshatish sifatida ham olishimiz mumkin: biz butun umrimizni bir-birimiz bilan uchrashish va bir-birimizni tanishga sarflaymiz. Bu misol sifatida keltirilgan bo‘lsa-da, u to‘liq haqiqatdir. Odamlar bir-birini tanish jarayonini hech qachon tugatadimi? Biz keladi va ketamiz, har bir shaxs yoki guruh qolganlarni zo‘rg‘a tanib oladi.

In this very fast round, we see those who are gathered on the Day of Judgement to be totally bewildered. It all comes to them as if by total surprise. It is as if their journey through this life has been a very short one, lasting barely an hour in which they get to know one another before it is all over. Or we may take this as an analogy showing how we spend our whole lives just meeting and getting to know one another. Although it is given by way of example, it is a completely true statement. Do people ever complete the process of getting to know one another? We come and go, and each individual or group barely gets to know the rest.

«Ular: “Agar siz rostgo‘y bo‘lsangiz, bu va‘da qachon amalga oshadi?” deydilar» (48-oyat). Bu savol mazax yo‘li bilan berilgan edi. Aslida ular Payg‘ambar ogohlantirgan narsaning amalga oshishini talab qilardilar, ya’ni Xudoning elchilarini inkor etgan oldingi ummatlarga nozil bo‘lganidek, Xudoning hukmi ularga ham nozil bo‘lishini istardilar. Lekin Payg‘ambarga berilgan javob barcha masalalarni qisqa va aniq qilib oydinlashtiradi: «Ayting: “Men o‘zim uchun ham foyda, ham zarar keltirish qudratiga ega emasman, faqat Xudo xohlagan narsagina bo‘ladi. Har bir ummat uchun belgilangan muddat bor. Ularning muddati kelganda, uni bir soat ham kechiktira olmaydilar va hatto tezlashtira ham olmaydilar”» (49-oyat).

“They say: ‘When will this promise be fulfilled, if you are truthful?’” (Verse 48) The question was asked by way of a challenge. They were actually demanding that whatever the Prophet warned them against be fulfilled, and that God’s judgement be made just as it had been on earlier communities which denied God’s messengers. But the answer the Prophet is instructed to give makes all issues succinctly clear: “Say: ‘I have no control over any harm or benefit to myself except as God may please. For every community a term has been appointed. When their time arrives, they can neither delay it by a single moment, nor indeed hasten it.’” (Verse 49)

Agar Allohning Elchisi o'zi uchun zarar yoki foyda keltirish quvvatiga ega bo'lmasa, ular uchun ham bunday zarar yoki foydani keltira olmasligi aniq. Shuni ta'kidlash kerakki, bu yerda zarar foydadan oldin zikr qilingan, chunki ular zararni tezlashtirayotgan edilar.

If God’s Messenger does not have any power to bring harm or benefit to himself, he certainly cannot bring such harm or benefit to them either. It should be pointed out here that harm is mentioned before benefit because they were precipitating harm.

Boshqa bir kontekstda foyda birinchi o‘rinda keltiriladi, chunki bu vaziyatga ko‘proq mos keladi. Bu holat A‘rof surasida, ya’ni Al-A`rāf surasining 7-oyatida uchraydi, bunda Alloh aytadi: “Agar men g‘aybni bilganimda, ko‘p yaxshiliklarni o‘zimga jamlagan bo‘lardim va menga hech qanday yomonlik yetmagan bo‘lardi.” (7:188)

In a different context, benefit is mentioned first because it is more fitting to the situation. This occurs in Sūrah 7, The Heights, or Al-A`rāf, when he says: “Had I possessed knowledge of what lies beyond the reach of human perception, I would have availed myself of much that is good and no evil would have ever touched me.” (7: 188)

“Ayt: “Men o‘zimga zarar yoki foyda yetkazishga qodir emasman, faqat Alloh xohlagan narsadan tashqari”.” (49-oyat) Demak, hammasi Ollohning irodasi bilan bo‘ladi. U o‘z so‘zini amalga oshiradi va xohlagan vaqtida O‘z ogohlantirishlarini ijro etadi. Uning qonuni hech qachon bekor bo‘lmaydi, va U belgilagan muddat O‘zi qaror qilganidek yetib keladi: “Har bir ummat uchun muddat belgilangan. Vaqtlari kelganda, uni bir lahzaga kechiktira olmaydilar va tezlashtira ham olmaydilar.” (49-oyat) Bu muddat, avvalgi ummatlarda bo‘lganidek, jismoniy halokat bilan tugashi mumkin yoki majoziy shaklda namoyon bo‘lishi mumkin, bunda ummat adashadi, mag‘lub bo‘ladi. Bu bir muddat davom etishi va keyin ummat yana tiklanishi mumkin, yoki doimiy bo‘lib, ummat inqirozga yuz tutishda davom etishi mumkin. Shaxslar qolishi mumkin, ammo ummat sifatidagi mavjudligi tugagan bo‘ladi. Bularning barchasi hech qachon o‘zgarmaydigan Ollohning qonuniga muvofiq sodir bo‘ladi. Bunda tasodif, ko‘ngilchanlik yoki noholislik unsuri yo‘q. Faqat kuchli hayotning talablarini bajargan ummatlargina yashaydi, ulardan voz kechganlari esa inqirozga uchraydi yoki halok bo‘ladi. Aniq belgilanganki, musulmon ummati agar Ollohning Elchisiga ergashsa, faol va barqaror hayot kechiradi, chunki U ummatni hayotini davom ettiradigan narsalarni olishga chaqiradi.

Resurrection va hisobni tasdiqlash maqsadida, sura yana bir bor Xudoning qudratini ko'rsatuvchi manzarani keltiradi — osmonlar va yerdagi hayot va o'lim. Bu qisqa lavha va'da qilingan narsaning albatta amalga oshishini qayta tasdiqlashga xizmat qiladi. Shundan so'ng butun insoniyatga murojaat qilinadi: Qur'ondan eng yaxshi foydalanishga va undan maksimal naf olishga chaqiriladi, chunki u ularga nasihat, hidoyat va dillaridagi barcha narsalar uchun shifo olib keladi. "Albatta, osmonlarda va yerda bor narsa Xudoniki. Xudoning va'dasi doimo haqdir, lekin ularning ko'pchiligi buni bilmaydi. U hayot beradi va o'lim keltiradi, sizlar hammangiz Unga qaytasizlar. Ey insonlar, Rabbingiz tomonidan sizlarga nasihat keldi, dillaringizda bo'lgan narsalar uchun shifo, mo'minlar uchun esa hidoyat va rahmatdir. Ayting: «Xudoning fazli va rahmatida, shunda xursand bo'lsinlar; bu ular to'plagan barcha narsadan yaxshidir»." (55-58-oyatlar)

To emphasize the concept of resurrection and reckoning the sūrah gives us yet another image of God’s power as it appears in the heavens and the earth, life and death. It is a quick scene serving to reassert that what God promises will come to pass. This is followed by an appeal to all mankind to make the best use of, and receive the maximum benefit from the Qur’ān, which brings them an admonition, guidance and a cure for all that their hearts may harbour. “Indeed, to God belongs all that is in the heavens and earth. God’s promise always comes true, but most of them do not know it. He alone gives life and causes death, and to Him you shall all return. Mankind, there has come to you an admonition from your Lord, a cure for all that may be in your hearts, and guidance and grace for all believers. Say: ‘In God’s bounty and grace, in this let them rejoice; for this is better than all that they may amass.’” (Verses 55-58)

Birinchidan, aniq va baland ovoz bilan e'lon qilinadi: "Darhaqiqat, osmonlarda va yerda bor narsa Allohga tegishlidir." (55-oyat) Osmonlarda va yerdagi barcha narsa kimga tegishli bo'lsa, U albatta O'zining va'dasini ro'yobga chiqarishga qodirdir. Hech qanday to'siq yoki monelik Uni uni bajarishdan to'xtata olmaydi: "Allohning va'dasi haqdir, lekin ko'pchiligi bilmaydilar." (55-oyat) Johilliklari tufayli ular bunga shubha qiladilar yoki butunlay inkor etadilar. Keyin Uning yana bir buyuk sifati zikr etiladi: "U tiriltiradi va o'ldiradi." (56-oyat) Hayot va o'lim ustidan hokim bo'lgan Zot O'z yaratiqlarini qayta tiriltirib, ularni hisobga tortishga qodirdir: "Va unga qaytarilasiz." (56-oyat) Bu qiyomat, hisob-kitob, mukofot va jazo sahnasiga qo'shilgan o'tkinchi izohdir.

We have first a clear and loud proclamation: “Indeed, to God belongs all that is in the heavens and earth.” (Verse 55) The One to whom everything in heaven and on earth belongs is certainly able to make His promise come true. No barrier or impediment can prevent Him from fulfilling it: “God’s promise always comes true, but most of them do not know it.” (Verse 55) In their ignorance, they doubt this or deny it altogether. Then another of His great attributes is mentioned: “He alone gives life and causes death.” (Verse 56) The One who controls life and death is able to bring His creation back to life and hold them to account: “To Him you shall all return.” (Verse 56) This is a passing comment added to a scene of resurrection, reckoning, reward and punishment.

Qur’on ilmini birinchi bo‘lib qabul qilganlar bu ulkan qadr-qiymatni tan olishdi. Shu sababli ‘Umar, musulmon davlatining hokimi sifatida xiroj solig‘i sifatida olingan tuya va chorva mollarini Alloh ularga ato etgan ne’mat va marhamatning belgilari, shuning uchun quvonishlari lozim bo‘lgan narsalar, deb hisoblashdan bosh tortdi. ‘Umar islom diniga chuqur kirib borgan edi. Shu bois u Alloh ne’mat va marhamatining eng muhim jihatlari ular uchun nozil qilgan narsalar ekanini anglab yetdi: Parvardigoringizdan kelgan nasihat, ko‘ngillardagi dardlarga shifo, mo‘minlar uchun hidoyat va rahmat. Moddiy boylikning bunga aloqasi yo‘q edi. Ular Islom hayotlarida keltirib chiqargan buyuk o‘zgarishni qadrladilar. Ular jaholat jarligidan ancha yuksak narsaga chiqa oldilar.

Those who were first to receive the Qur’ān recognized this superior value. Hence `Umar denied that the camels and cattle he, as the ruler of the Muslim state, received in land tax were aspects of the bounty and grace God bestowed on them, and for which they should rejoice. `Umar had a keen insight into the Islamic faith. Hence, he realized that the most important aspects of God’s grace and bounty were what God had revealed to them: an admonition from their Lord, a cure for what is in people’s hearts, as well as guidance and mercy for believers. Material wealth had nothing to do with it. They appreciated the great change which Islam had brought about in their lives. They were able to remove themselves from the abyss of ignorance to something far superior.

Islom odamlarni boshqalarga qullikdan ozod qiladi va ularni faqat Allohga bo‘ysunishga yo‘naltiradi. Bu esa ularning tushunchalari, qadriyatlari, axloqi va odob-one’matlarini ancha yuqori darajaga ko‘taradi. Ularning butun hayoti qullikdan erkinlikka tomon o‘zgaradi. Moddiy ne’matlar, imkoniyatlar va kuch-qudrat ham shunday erkinlikning natijasi sifatida keladi, xuddi dastlabki musulmonlar tarixida bo‘lganidek. Ular hokimiyatga erishib, shubhasiz hukmron bo‘lgach, qolgan insoniyatga Xudoga qanday imon keltirishni ko‘rsatdilar, toki ular ham Xudo O‘zining marhamati bilan ato etgan ne’matlardan bahramand bo‘lsinlar.

Islam brings about people’s freedom from enslavement to others, and ensures their submission to God alone. This determines that their concepts, values, morals and manners are placed on a much higher level. Their whole life is transformed from bondage to freedom. Material provisions, facilities and power all come as a result of such freedom, as happened in the history of the early Muslims. When they gained power and became the undisputed masters, they showed the rest of humanity how to believe in God, so that they too would enjoy what God bestows of His grace.

Moddiy qadriyatlarga haddan tashqari urg'u beradiganlar insoniyatning dushmanlaridir. Ular targ'ib qilayotgan narsa yaxshi niyat bilan ilgari surilmaydi. Aksincha, ular imon tomonidan singdirilgan qadriyatlarni va odamlarni hayvoniy ehtiyojlardan yuqoriroq narsaga intilishga, shu bilan birga o'zlarining insoniy ehtiyojlarini e'tibordan chetda qoldirmaslikka undaydigan e'tiqodni yo'q qilishni xohlaydilar. Bu ularga ovqat, boshpana va jinsiy ehtiyojlari bilan birga qondirishga intiladigan yana qo'shimcha zaruratlar beradi.

Xudoning ne'mati va marhamati, Uning vahiylari, ularning beradigan hidoyati va shifosi bilan namoyon bo'lgan ekanini ta'kidlaganidan so'ng, sura endi odamlarning Xudo hidoyatiga zid bo'lgan amallari haqida so'z yuritadi.

Having highlighted God’s bounty and grace, represented by His revelations and the guidance and cure they provide, the sūrah now speaks of people’s practices that are at variance with God’s guidance.

Bular Xudoning halollashtirish yoki harom qilish borasidagi hokimiyatiga qarshi qilingan tajovuzdan boshqa narsa emas.

These are nothing less than an assault on God’s authority whereby He makes things lawful or unlawful.

Ayting: "Ko'rib turinglarmi, Alloh sizlarga nozil qilgan rizqlardan bir qismini siz harom, bir qismini halol qildingiz". Ayting: "Alloh sizga bunga izn berdimi yoki Alloh nomidan yolg'on to'qiyapsizmi?" Alloh nomidan yolg'on to'qiganlar qiyomat kuni nima deb o'ylaydilar? Albatta, Alloh odamlarga fazl-marhamat egasidir, ammo ko'pchilik shukr qilmaydilar.

Say: ‘Do but consider all the means of sustenance that God has bestowed on you! Some of it you then made unlawful, and some lawful.’ Say: ‘Has God given you leave to do so, or do you fabricate lies against God?’ But what will they think, those who invent lies against God, on the Day of Resurrection? God is truly bountiful to mankind, but most of them are ungrateful. (Verses 59-60)

Payg‘ambar ﷺ ulardan Alloh ularga bergan rizq haqida so‘rashga buyurilgan, ayniqsa, ularda bor narsaning hammasi Uning tomonidan ato etilganini hisobga olganda. Bularning hammasidan ular Uning qonunlashtirganiga muvofiq foydalanishlari kerak edi. Ammo ular buning o‘rniga, xohlaganlaricha foydalanadilar. Bundan tashqari, Alloh ruxsatisiz ular bir qismini halol, bir qismini harom qilib oladilar. Natijada bu hokimiyatning namoyon bo‘lishi bo‘lgan qonun chiqarish amaliga aylanadi. Holbuki, hokimiyat faqat Allohga tegishlidir. Shuning uchun ular Alloh ularga ruxsat bermagan ishni qiladilar. «Ayting: “Alloh sizlarga ruxsat berganmi yoki Alloh nomidan yolg‘on to‘qiyapsizlarmi?”» (59-oyat)

The Prophet is instructed to ask them about the sustenance God has given them, especially in light of the fact that everything they have has been bestowed on them by Him. All this they should use in accordance with what He has legislated. Instead, though, they use it as they desire. Furthermore, without sanction from God, they make some of it lawful and some unlawful. In effect, an enactment of legislation, which is a manifestation of sovereignty. Yet sovereignty belongs to God alone. Hence they do what God has not given them permission to do. “Say: ‘Has God given you leave to do so, or do you fabricate lies against God?’” (Verse 59)

“Albatta, Alloh odamlarga nisbatan juda inoyatlidir, ammo ko‘pchilik shukr qilmaydi.” (60-oyat) Alloh odamlarga doim inoyatli bo‘ladi. U yer yuzida va koinotda insonning moddiy ta’minoti vositalarini joylashtirgan. Bundan tashqari, U insonga bu manbalarni bilish, shuningdek ularga ta’sir qiluvchi tabiiy qonunlarni anglash, tahlil va sintez orqali ularning turli shakl va ko‘rinishlarini boyitishni bilish qobiliyatini bergan. Darhaqiqat, koinotdagi har bir narsa va odamlarda mavjud har bir iste’dod hamda imkoniyat Alloh tomonidan ato etilgan. Bundan tashqari, Uning inoyati Alloh belgilagan hayot tartibida mujassamlashgan bo‘lib, u insoniyatga hidoyat va ularning qalbi hamda aqlini bezovta qiluvchi har qanday narsaga shifo beradi. Ular buni amalga oshirganda, o‘zlarining eng yuksak imkoniyatlarini ishga soladilar va bu dunyo hayotida ham, oxirat hayotida ham eng yaxshi natijaga olib keladigan yo‘ldan boradilar. Ular o‘zlarining inson hayoti bilan atrofdagi koinot hayoti o‘rtasida uyg‘unlik o‘rnatadilar.

“God is truly bountiful to mankind, but most of them are ungrateful.” (Verse 60) God is always bountiful to mankind. He has placed on earth and in the universe the means of man’s material sustenance. He has further given man the ability to know its sources as well as the natural laws that affect those sources, and to know how to enrich its variety of shapes and forms through analysis and synthesis. Indeed everything in the universe and every talent and potential people have is provided by God. Moreover, His bounty is epitomized in the code of living He has laid down, providing guidance for mankind and a cure for anything that may trouble their hearts and minds. When they implement this, they tap their highest potential and follow a way that brings about the best in the life of this world and in the life to come. They establish harmony between their human life and the life of the universe around them.

Ammo ko‘pchilik odamlar Alloh taolo in'om etgan ne'matlar uchun shukr qilmaydilar. Aksincha, ular Uning hukmidan chetga chiqadilar va Unga sherik keltiradilar. Buning natijasida ular g‘am-tashvish va qayg‘u-alamga giriftor bo‘ladilar, chunki yuraklarini bezovta qiladigan narsalarga shifo sifatida Xudo nozil qilgan vahiyni ular qo‘llamaydilar.

But most people do not show any gratitude for God’s bounty. Instead they digress from His code, and ascribe partners to Him. This leads to their distress and misery, because they make no use of what God has revealed as a cure for what may trouble their hearts.

Bu chuqur haqiqat. Qur’on — so‘zning har bir ma’nosida — insonlar qalbi uchun shifodir. Xuddi kasallikdan zaiflashgan tanaga dori singib borganidek, u ham odamlarning qalbi va ongiga singib kiradi. Uning kuchli ohangi va insonning tabiiy qabul qilish mexanizmini uyg‘otadigan ko‘rsatmalari orqali u yo‘lini topadi, ochiladi va javob beradi. U, shuningdek, guruhlar va jamoalar o‘rtasidagi nizolarni eng kam darajaga keltiruvchi qonun-qoidalari bilan ham ongga kirib boradi. U adolat qaror topishiga, yaxshilik g‘alaba qozonishiga va oxir yaxshi bo‘lishiga ishonch uyg‘otadi. Bundan tashqari, u hech qanday inson so‘zi ifodalay olmaydigan ko‘plab ma’no va tushunchalarni o‘z ichiga oladi. Shunga qaramay, bularning barchasi ushbu ajoyib oyatda aniq bayon etilgan.

Qaysi ishda bo‘lmang, Qur’ondan qaysi qismni o‘qimang va qanday amal qilmang, siz (odamlar) ular bilan band bo‘lgan paytda Biz sizga guvoh bo‘lamiz. Yer yoki osmonda zarra og‘irligicha bo‘lsa ham, Robbingizdan yashirin qolmaydi; undan kichik yoki katta narsa ham yo‘qki, u ochiq kitobda yozilmagan bo‘lsin. Ogoh bo‘linglar, Xudoga yaqin bo‘lganlarga hech qanday qo‘rquv yo‘q va ular qayg‘urmaydilar; chunki ular iymon keltirgan va taqvodor bo‘lganlardir. Ularga dunyo hayotida ham, oxirat hayotida ham xushxabar bor:

In whatever business you may be engaged, and whatever part you may recite of the Qur’ān, and whatever deed you [mankind] may do, We will be your witnesses from the moment you are engaged with it. Not even an atom’s weight [of anything whatsoever] on earth or in heaven escapes your Lord, nor is there anything smaller or larger than that, but is recorded in a clear book. For certain, those who are close to God have nothing to fear, nor shall they grieve; for they do believe and remain God- fearing. Theirs are the glad tidings in the life of this world and in the life to come:

Xudoning kalomini hech kim o‘zgartira olmaydi. Bu – buyuk muvaffaqiyatdir. Ularning gaplari seni qayg‘uga solmasin. Barcha qudrat va izzat faqat Xudoniki. U hammasini eshitadi va hammasini biladi. Darhaqiqat, osmonlarda va yerda bor narsa Xudoga tegishlidir. Xudodan o‘zga narsalarga sig‘inadiganlar, aslida, Unga hech qanday haqiqiy sheriklarni ergashtmaydilar. Ular faqat taxminga ergashadilar va yolg‘ondan boshqa narsani aytmaydilar. Sizlar dam olishingiz uchun kechani, ko‘rishingiz uchun kunduzni yaratgan Zotdir. Buning ichida eshitadigan qavm uchun albatta belgilar bor. (61–67-oyatlar)

there is no changing the word of God. This is the supreme triumph. Be not grieved by what they say. All might and glory belong to God alone. He alone hears all and knows all. Indeed, to God belong all those who are in the heavens and earth. Those who invoke other beings beside God do not follow any real partners with Him. They follow mere conjecture, and they utter nothing but falsehood. It is He who has made the night for you, so that you may have rest, and the day, so that you may see. In this there are certainly signs for those who listen. (Verses 61-67)

Passagening birinchi oyati bizga Alloh har qanday vaziyatda biz bilan ekanini eslatadi. "Qaysi ish bilan mashg'ul bo'lmang, Qur'ondan qaysi qismni o'qimang va qanday amal qilmang, siz bilan birga bo'lgan har bir lahzada Biz guvohmiz." (61-oyat) Bu tuyg'u ham tasalli beradi, ham hayratga soladi. Axir, Alloh koinotdagi hamma narsani osonlik bilan boshqaradigan Yaratuvchi sifatida, havoda maqsadsiz suzib yuradigan kichik zarracha bo'lgan har bir insonning yonida ekan. Bu haqiqatan ham hayratlanarli, shu bilan birga, ishonch va xotirjamlik bag'ishlaydi. Agar Alloh g'amxo'rligi va himoyasi bo'lmasa, biz yolg'iz qolgan bo'lardik. Alloh har doim biz bilan: "Qaysi ish bilan mashg'ul bo'lmang, Qur'ondan qaysi qismni o'qimang va qanday amal qilmang, siz bilan birga bo'lgan har bir lahzada Biz guvohmiz." (61-oyat) Nafaqat Allohning bilimi to'liq, balki Uning g'amxo'rligi va nazorati ham to'liqdir: "Yer yuzida yoki osmonda zarracha og'irlik ham Rabbingizdan yashirin emas; bundan kichik yoki katta bo'lgan hech narsa yo'qki, aniq kitobda yozilmagan bo'lsin." (61-oyat)

Xudoga sherik keltiruvchilar orasida Uning o‘g‘li bor, deb da’vo qiluvchilar ham bor. U zot o‘g‘ilga muhtojlikdan ancha yuqoridir. Arab mushriklari ham xuddi shunday, farishtalar Allohning qizlari, deb da’vo qilar edilar. Biz ko‘rib chiqayotgan oyatlar mana shunday to‘qimalarga qarshi kurashadi. Ular avvalo bu dunyoga oid, rad etib bo‘lmaydigan dalillar keltiradi va oxiratdagi azob haqida ogohlantiradi.

Among those who associate partners with God are those who allege that He has a son. Far be it from Him to need a son. The pagan Arabs in similar vein used to claim that the angels were God’s daughters. The verses we are now looking at tackle this type of fabrication. They begin with providing irrefutable arguments that are relevant to this world and warn against punishment in the hereafter.

Ular: «Xudo o‘ziga farzand oldi», deydilar. U zot (ulardan) pokdir. U o‘zi behojatdir. Osmonlardagi va Yerdagi barcha narsa Unikidir. Bu borada sizda hech qanday dalil yo‘q. Siz Xudo haqida bilmagan narsangizni aytasizmi? Ayting: «Xudo haqida yolg‘on to‘qiydiganlar najot topmaydilar. Ular bu dunyoda ozgina bahra olishadi, so‘ngra Bizga qaytishadi va Biz ularni kufrlari uchun dahshatli azob bilan azoblaymiz».

They say: ‘God has taken unto Himself son.’ Limitless is He in His glory. Self- sufficient is He. To Him belongs all that is in the heavens and earth. No evidence whatever have you for this. Would you say about God something which you do not know? Say: ‘Those who invent falsehood about God shall not be successful. They may have a brief enjoyment in this world, but then to Us they must return, and We will then make them suffer severe torment for their unbelief’ (Verses 68-70)

Xudo farzandga ega, degan e'tiqod soddalik bo'lib, noto'g'ri ilohiyot tushunchasiga asoslangan. Bu e'tiqod abadiy Xudoning tabiati bilan foniy insonlarning tabiati o'rtasidagi ulkan farqni anglamaydi. Shuningdek, insonlarga ko'payish imkonini beruvchi buyuk hikmatni ham tushunmaydi; bu hikmat ularning umrlari qisqaligini qoplash uchun berilgan. Bu kamchilik Xudoga nisbatan qo'llanilmaydi.

The belief alleging that God has a son is naïve, based on a faulty concept of Godhead. One that does not appreciate the huge gulf between the nature of the eternal God, and the nature of mortal humans. Nor does it appreciate the great wisdom that allows mortals to procreate, so that they compensate for the short duration of their lives. This shortcoming does not apply to God.

Insonlar o'ladi va inson hayoti belgilangan muddatgacha davom etadi. Insonning hayoti o'zining oxirgi nuqtasiga yetguncha davom etishiga ruxsat bergan narsa Ollohning donoligidir.

Human beings die, and human life extends to an appointed time. It is God’s wisdom that has allowed human life to continue until it reaches its ultimate point.