Yusuf qissasini batafsil bayon qilib bo‘lgach, sura bu hikoya ustida sharhlashni boshlaydi va bir qator asosiy masalalarga e’tibor qaratadi. Ularni tushuntirish uchun u koinotning keng kengliklarida aniq ko‘rinib turgan ba’zi jihatlarga, inson qalbining chuqurligidagi narsalarga, avvalgi xalqlar va jamoalarga tegishli hodisalarga hamda inson idroki doirasidan tashqarida bo‘lgan olamga oid masalalarga to‘xtaydi. Biz bularni ushbu so‘nggi bo‘limda ular uchramagan joylarda muhokama qilamiz, shuni dastlabki o‘rinda ta’kidlab o‘tamizki, ular aniq bir maqsad nazarda tutilgan holda tartibga solingan.

Having narrated Joseph’s story in detail, the sūrah now begins commenting on it, pointing out some fundamental issues. To clarify these, it touches on certain aspects that are clearly apparent in the expanse of the universe around us, and others that are deep in the human soul, or relevant to former nations and communities, or which belong to the realm that lies beyond the reach of human perception. We will discuss these as they occur in this final passage, pointing out at the outset that they are ordered with a specific objective in mind.

Yusufning qissasi Muhammad yashagan arab xalqi orasida hech qachon aytilib kelinmagan edi. Unda ham uning o‘zi, ham xalqi bilmagan ayrim sirlar bor. Darhaqiqat, bu sirlarni faqat voqealar yuz bergan davrda yashagan va ularda ishtirok etgan kishilargina bilar edi. Ular esa allaqachon o‘tib ketgan edi. Surada so‘z boshida Alloh Payg‘ambar Muhammad ﷺ ga shunday deydi: “Biz sanga bu Qur’onni vahiy qilish orqali eng go‘zal hikoyani bayon qilamiz. Bundan oldin sen ham (vahiydan) bexabar kishilardan edinq.” (3-oyat) Hikoya to‘liq bayon etilgandan so‘ng, bu yerdagi izoh uning boshlanishi bilan chambarchas bog‘liqdir: “Bu sening ko‘zing yetmagan narsalar haqida bo‘lgan xabarlardir, uni Biz senga vahiy qilmoqdamiz. Ular [ya’ni Yusufning aka-ukalari] o‘z rejalarini tuzib, hiyla-nayranglarini amalga oshirayotganlarida sen ular bilan birga emas eding.” (102-oyat)

Joseph’s story was not one that the Arabian people among whom Muĥammad lived all his life used to relate. It includes certain secrets of which neither he nor his people were aware. In fact those secrets were known only to the people who lived through its events and took part in them. These had long gone. At the opening of the sūrah, God tells the Prophet Muĥammad (peace be upon him): “In revealing this Qur’ān We relate to you the best of narratives. Before it you were among those who are unaware [of revelation].” (Verse 3) Now after the story has been told in full, the comment provided here is closely linked to its opening: “That is an account which We have now revealed to you, speaking of things that have been beyond your perception. You were not present when they [i.e. Joseph’s brothers] resolved upon their plans and completed their schemes.” (Verse 102)

Bu hikoya, barcha nozik tafsilotlari bilan, sizning bilim va idrokingiz doirasidan tashqarida bo‘lgan narsalarga tegishli. Uni Biz sizga vahiy qilmoqdamiz. Bu narsaning Allohdan vahiy ekanligi aniq ko‘rinadi, chunki siz uni boshqa hech qanday yo‘l bilan bilib olishingiz mumkin emas edi. Sizga nisbatan olganda, bu sizning idrokingiz yetmaydigan narsa edi. Yusufning akalari suhbatlashib, sūrada turli o‘rinlarda eslatilgan maslahatlar qilganlarida, sizlar ular bilan birga emas edingiz. Ular Yusufga va otalariga qarshi makr uyushtirganlarida ham, sizlar ular bilan birga emas edingiz. Yusuf kichik ukasini ushlab qolganidan keyin, ular qizg‘in muhokama qilib, reja tuzish va makr o‘ylashga kirishganlarida ham, sizlar ular yonida emas edingiz. Bu yerda, shuningdek, aziz ayollarning Yusufga qarshi makrlari va uni zindonga solgan saroy odamlariga ham ishora bor.

That story, with all its intricate details, belongs to what is beyond your knowledge and perception. It is We who reveal it to you. The fact that it is a revelation from God is clearly seen in the fact that you could not have come to know of it by any other means. In so far as you are concerned, it has been something beyond the reach of your perception. You were not present with Joseph’s brothers when they indulged in their consultations to which reference was made in different parts of the sūrah. Nor were you with them when they indulged in their scheming against Joseph, and against their father. Nor were you present with them after Joseph had detained his younger brother, when they were involved in earnest discussion, which involved some planning and scheming. This is also a reference to the scheming of the aristocrat women against Joseph, and of the people of the court who imprisoned him.

Shunga qaramay, mo'minlarning o'zlari ham ularning qalblariga u yoki bu shaklda kufrning biror unsurini kirishiga yo'l qo'yadilar. Haqiqiy iymon doimiy ogohlikni talab qiladi, toki Shaytonning e'tiqodimizga yashirincha kiritmoqchi bo'lgan har qanday o'tkinchi fikri va har bir harakatimiz yoki munosabatimizdagi har qanday dunyoviy qadriyat darhol chiqarib tashlansin. Buni qilish esa barcha amallarimizni faqat Allohga, ya'ni God ga yo'naltirishimizni ta'minlashdir. Sof iymon insonlarning qalblari va amallariga kimning oliy ta'sir o'tkazishi masalasida qat'iy qaror qabul qilishni talab etadi. Bu esa barcha itoatning faqat God ga bo'lishini ta'minlaydi. Hech kimning hatto qisman itoatni talab qiladigan mavqei yo'q.

Yet even the believers among them allow an element of disbelief, in one form or another, to creep into their hearts. True faith requires being constantly alert so that any fleeting thought that Satan tries to sneak into our beliefs, and every worldly value in any action or attitude we take are removed straightaway. To do so is to ensure that we address all our actions to God alone. Pure faith needs a firm decision in the question of who has the supreme influence on people’s hearts and actions. This ensures that all submission is to God alone. No one else has any position that requires even partial submission.

"Ko'pchilik esa Allohga shерик keltirmasdan turib, Unga ishonmaydi" (106-oyat). Ular dunyoviy qadriyatni voqealarga, ishlarga va odamlarga bo'lgan qarashlarida qo'shadilar yoki zarar va foyda keltiradigan narsalarda Xudoning irodasi va qudratidan boshqa narsaga rol beradilar. Yoki ular Xudo qonunidan boshqasi bilan cheklanmagan hukmdor yoki xo'jayinga itoatkorlikning bir elementini tan oladilar; yoki umidlarining ro'yobga chiqishi uchun Xudodan boshqasiga tayanadilar; yoki qurbonliklarini odamlarning hayratini qozonish uchun taqdim etadilar; yoki biror foyda olishga yoki zararni bartaraf etishga intiladilar, ammo bu intilishlari faqat Xudo uchun emas; yoki ibodatlariga shunday narsa kiritadilarki, u ibodatni faqat Xudoga bag'ishlangan bo'lishdan chiqarib qo'yadi. Shu sababli Payg'ambar ﷺ aytadilar: "Shirk, ya'ni Xudoga sherik keltirish, chumolining sudralishidan ham yashirinroq bo'lishi mumkin." [Abu Ya'lo Ma'qil ibn Yasor orqali rivoyat qilgan.] Payg'ambar ﷺning so'zlari bunday yashirin butparastlikning bir necha misollarini beradi. Abdulloh ibn Umar Payg'ambar ﷺdan rivoyat qiladi: "Kim Xudodan boshqasi bilan qasam ichsa, shirk qilgan bo'ladi." [At-Termiziy rivoyati.] Abdulloh ibn Mas'ud xabar beradiki, Payg'ambar ﷺ aytadilar: "Tumorlar va muhrlar shirkning alomatlaridir." [Ahmad va Abu Dovud rivoyati.] U zot yana aytadilar: "Kim tumor taqsa, Xudoga sherik keltirgan bo'ladi." [Ahmad rivoyati.] Payg'ambar ﷺ, shuningdek, qudsiy hadisda Xudo nomidan shunday deganini keltiradilar: "Men sheriklarga eng kam muhtojman. Kim biror ish qilib, unga Mendan boshqani sherik qilsa, Men uni o'sha sherikka tashlab qo'yaman." Boshqa bir hadisda Payg'ambar ﷺ shunday deganlar: "Shubhasiz kelajak Kun – o'tgan, hozirgi va kelajak barcha avlodlar Xudo huzurida to'planganda, quyidagicha e'lon qilinadi: 'Xudo uchun qilgan biror amalida Xudoga boshqani sherik qilgan kishi mukofotini Xudodan boshqadan izlasin. Chunki Xudo sheriklarga eng kam muhtojdir.'" “Imom Ahmad rivoyat qiladilar: Payg‘ambar ﷺ ogohlantirdilar: “Men sizlar uchun eng ko‘p qo‘rqadigan narsa – kichik shirkdir.” Sahobalar undan kichik shirk nima ekanini so‘raganlarida, u zot dedilar: “Riyo. Qiyomat kuni odamlar amallarini olib kelganlarida, Alloh ularga aytadi: “Dunyodagi birinchi hayotingizda maqtagan kishilaringizning oldiga borib, mukofotingizni ulardan so‘rang”.” Demak, Allohga sherik keltirishning mana shunday nozik shakllari bor. Shu sababli, imonimiz haqiqiy va sof bo‘lishi uchun undan hatto izini ham yo‘qotish maqsadida doimiy ogoh bo‘lish talab etiladi.”

Endi savol tug'iladi: ular nimani kutmoqda, qachonki koinotda mavjud bo'lgan, Allohga va Uning yagonaligiga ishora qiluvchi barcha belgilarga e'tibor bermay, yuz o'girishda davom etar ekan? Ular, Allohning vahiylaridan, ularga buning uchun hech qanday haq so'ralmagan holda, yuz o'girgandan keyin nimani kutmoqda? "Ular Allohning azobining qamrab oluvchi dahshati ularning ustiga tushmasligiga yoki Qiyomat soati ularni kutilmaganda, sezdirmasdan bosib kelmasligiga ishonchlimi?" (107-oyat)

Now the question arises: what are those people waiting for when they continue to turn away and pay no heed to all the signs that are present in the universe pointing to God and His oneness? What are they waiting for after they have turned away from God’s revelations, for which they have been asked no recompense? “Do they feel confident that the overwhelming scourge of God’s punishment will not fall upon them, or that the Last Hour will not come upon them suddenly, taking them unaware.” (Verse 107)

Bu kuchli ta'sir bo'lib, ularni uyg'otish va ularning e'tiborsiz munosabatini silkitib yuborish uchun mo'ljallangan, toki ular uning oqibatlariga giriftor bo'lmasinlar. Xudoning azobi qachon kelishini hech kim bilmaydi. U ularni to'satdan urishi mumkin yoki Qiyomat soati shu qadar yaqin bo'lishi mumkinki, butun azobi bilan birga Qiyomat kuni ularni xabarsiz ushlab qolishi mumkin. Oxirat dunyosiga olib boradigan barcha eshiklar yopiq bo'lib, unga na ko'z va na quloq kira oladi. Keyingi daqiqada nima bo'lishini hech kim bilmaydi. Xudoning oyatlaridan yuz o'giradiganlar qanday qilib o'zlarini xavfsiz his qilmoqdalar?

This is a powerful touch which is meant to wake them up and shed their negligent attitude, so that they do not suffer its aftermath. The timing of God’s punishment is unknown to anyone. It may strike them suddenly, or it may be that the Last Hour is so near, and the Day of Judgement, with all its suffering may come suddenly, taking them unaware. The doors leading to the world beyond are all closed, allowing no eye or ear to penetrate through it. No one knows what the next moment brings. How is it that those who turn away from God’s signs feel secure?

Qur’on oyatlari, ya’ni Xudoning xabari bo‘lgan oyatlar ularning qo‘lida, va Xudo koinotda joylashtirgan belgilar ham hamma ko‘rishi va mulohaza qilishi uchun shu yerda. Lekin ko‘pchilik odamlar ikkalasini ham e’tiborsiz qoldirib o‘tib ketadi, ochiqdan-ochiq yoki yashirin tarzda Xudoga sherik keltirgan holda. Lekin Xudoning Elchisi ﷺ o‘z yo‘lidan boradi va unga ergashganlar bilan birga to‘g‘ri yo‘lni saqlaydi, hech qanday og‘ishmasdan, va hech narsaga bu yo‘lga ergashish qat’iyatiga ta’sir qilishiga yo‘l qo‘ymaydi. “De:

The verses of the Qur’ān, which embody God’s message, are within their grasp, and the signs God has placed in the universe are also there for all to behold and contemplate. But most people pass by both paying no heed, associating partners with God, either openly or in a subtle way. God’s Messenger, however, will follow his own way, joined by those who follow him, maintaining the right path, without any deviation, and allowing nothing to influence their determination to follow it. “Say:

Sura endi Xudoning payg'ambarlarga, ularning xabarlarini yetkazganlariga nisbatan belgilagan ilohiy qonuni haqida so'z yuritadi. Shuningdek, ayrim o'tgan avlodlarning taqdirida ko'rsatilgan ba'zi belgilar haqida ham gapiradi. Xudoning Elchisi Muhammad ﷺ dan oldin ko'plab payg'ambarlar o'tgan, uning xabari esa misolsiz emas. Shu sababli odamlar o'zlaridan oldingi, payg'ambarlariga ishonmagan va imonni rad etgan ummatlarning boshiga nima kelganini o'ylab ko'rishlari kerak.

The sūrah now refers to the divine law concerning the messages given to prophets who delivered them. It also refers to some of the signs shown in the fate met by some past generations. As a Messenger of God, Muĥammad has many predecessors, and his message is not without precedent. Hence people should consider what happened to earlier communities which did not believe their messengers and rejected the faith.

Ularning taqdiri hamma kuzatuvchilarga aniq ko'rinadigan ba'zi belgilarni namoyon etadi.

Their fate provides some signs that are clearly visible to all beholders.

"Sizdan oldin ham Biz faqat o'zlariga vahiy yuborgan, o'z qavmlari orasidan tanlangan erkaklarni [elchi qilib] yuborgan edik. Ular yer yuzini kezib, o'tgan kofirlarning oqibati qanday bo'lganini ko'rmadimi? Taqvodor bo'lganlar uchun oxirat hayoti albatta yaxshiroqdir. Nahotki aql yuritmaysizlar?" (109-oyat)

“Even before your time, We only sent [as messengers] men to whom We gave Our revelations, choosing them from among their people. Have they not travelled the land and seen what was the end of those [unbelievers] who lived before them? Better indeed is the life to come for those who remain God-fearing. Will you not, then, use your reason?” (Verse 109)

Former communities' fate ustida mulohaza qilish hatto qattiq yurakli odamlarning ham qalbini larzaga soladi. Biz ularning harakatlari, ishlari va his-tuyg'ularini tasavvur qilishimiz, ularning shu joylarda o'z ishlari bilan band bo'lib, bir joydan ikkinchi joyga yurib, umid, qo'rquv va intilish bilan to'la holda kelajakka nazar tikkanini chizishimiz mumkin. Keyin to'satdan ular harakatsiz qoladi, barcha qobiliyatlari va sezgilari butunlay o'lib qoladi. Ularning maskanlari jonsiz, ular esa yo'q bo'lib ketgan. Hammasi barbod bo'lgan. Faqat to'liq bo'shliq qolgan. Bu haqiqatlar ustida mulohaza qilish hatto eng qattiq va shafqatsiz yurakni ham larzaga soladi. Shuning uchun Qur'on bizni qo'limizdan ushlab, avvalgi ummatlarning taqdirini qayta-qayta ko'rsatadi.

Reflection on the fate of former communities is bound to shake even hardened hearts. We can imagine their movements, actions and feelings, and we can paint a picture of them going about their business in these places, going from one location to another, full of hope, fear and aspiration, and looking up to the future, then suddenly they are motionless, with all their faculties and senses completely dead. Their quarters are lifeless, and they have gone. All has come to nothing. A complete void is all that is left. Reflection on these facts is bound to shake even the most hardened and cruel of hearts. Therefore, the Qur’ān takes us by the hand to show us the fate of earlier communities, time after time.

Diniy xabarni targ'ib qilishda odatdagi yo'nalish mana shunday bo'ladi.

Such is the normal line of events when it comes to advocacy of God’s message.

Qiyinchilik va musibatlar, uning tarafdorlarining barcha harakat va kuchlari tugaguncha zarurdir. Odamlar g'alabaga shunday umidsizlikka tushganda, u Allohdan (Xudodan) keladi. Haqiqatni inkor etganlarni qamrab olgan halokatdan va dunyoviy hokimiyatni qo'lida tutganlarning zulmidan najot topishga loyiq bo'lganlar qutqariladi. Xudoning qudrati yovuzlikka qilganlarni uradi va ular hech qanday yo'l bilan unga qarshi tura olmaydilar. Na ularning o'z kuchi, na yordamchilarining kuchi Xudoning jazosini to'sib qola olmaydi.

Hardship and adversity are necessary until all the efforts and energy of its advocates are exhausted. When people so despair of victory, it is given by God. Those who deserve to be saved will be saved from the destruction that engulfs the others who deny the truth and from the tyranny of those who wield worldly power. God’s might strikes the evil-doers and they can in no way resist it. Neither their own nor their supporters’ power can prevent God’s punishment.

Bu yo‘l odatiy yo‘l, chunki Allohning yordami arzon narsa emas. Agar u shunday bo‘lganida, Allohning xabarini targ‘ib qilishda ko‘plab yengil-yelpilik bo‘lardi. Haqiqiy xabarning da’vogarlari bo‘lishni da’vo qiladiganlar kam bo‘lmasdi, chunki Allohning yordami berilishidan oldin kichik bir narx to‘lash kifoya bo‘lardi. Haqiqat xabariga hech qachon yengil-yelpi munosabatda bo‘lmaslik kerak. U to‘liq hayot tarzini va amalga oshirilishi kerak bo‘lgan qonunni taqdim etadi. Shu sababli, uni narxini to‘lashga tayyor bo‘lmagan soxta da’vogarlardan himoya qilish zarur. Narx yuqori bo‘lganda va haqiqat mashaqqat va musibatlar fonida aniq namoyon bo‘lganda, haqiqiy da’vogarlar ham o‘z qat’iyatliklari bilan ajralib turadilar. Ular o‘z umrlarida g‘alabani ko‘rmasliklarini his qilsalar ham, o‘z xabarlaridan voz kechmaydilar.

This is the normal way because God’s support does not come cheap. Had it been so, there would be a lot of frivolity about the advocacy of God’s message. There would be no shortage of people claiming to be advocates of the true message, since there would only be a small price to pay before God’s support were given. The message of the truth should never be treated with frivolity. It provides a complete way of life and a code to be implemented. Hence, it must be protected against false advocates who are not prepared to pay the price. When the price is high, and the truth emerges clearly against the background of hardship and adversity, true advocates are also distinguished by their steadfastness. They do not abandon their message even though they may feel that they will never see victory in their lifetime.