Ushbu suraning birinchi oyatlarida Olloh musulmonlarga Unga bergan ahdlarini eslatadi va Uning ularni ahd bilan bog'lab, ahdlarini qabul qilgan paytda ato etgan ne'matlarini doim esda tutishga buyuradi. Bu eslatma ularni va'dalariga vafo qilishga va Olloh ahdini buzishdan ehtiyot bo'lishga yana ko'proq undaydi. Bu yangi oyatlar avvalgi vahiylar berilgan xalqlarning Olloh bilan tuzgan ahdlariga turlicha munosabatda bo'lgan guruhlarini bayon etadi. Ushbu oyatlarda ahdlarini buzgan avvalgi ummatlarga qanday azob yetganligi tushuntiriladi. Bu musulmon jamoasiga eslatma bo'lib, Ollohning qonuni hech qachon xato qilmasligini va hech kimga imtiyoz bermasligini ko'rsatadi. Shuningdek, u avvalgi vahiy egalarining haqiqiy mohiyatini va ularning Islomga bo'lgan munosabatini ochib beradi. Shu tariqa musulmonlar ularning niqobini ko'ra oladilar va ularning dinlarining ta'limotiga ergashish niqobi ostida Islomga qarshi makkorona rejalarini barbod qila oladilar. Aslida ular o'z dinlaridan yuz o'girgan va Ollohga bergan va'dalarini buzgan edilar.

In the first passage of this sūrah, God reminds the Muslims of their covenant with Him and directs them to always remember the blessings He has bestowed on them when He accepted their covenant and bound them to it. The reminder serves as further encouragement to them to fulfil their pledges and to beware of breaking God’s covenant. This new passage outlines the attitudes different groups of those formerly given Divine revelations had taken towards their covenants with God. The passage explains what punishment befell earlier communities as a result of their violation of their covenants. This serves as a reminder to the Muslim community, pointing out that God’s law never fails and admits no favouritism. It also reveals the true nature of the people of earlier revelations and their attitude towards Islam. It, thus, enables the Muslims to see through them and to counter their wicked designs against Islam which they treacherously work out under the guise of following the teachings of their religions. In truth, they had turned their backs on their faith and violated their pledges to God.

Ushbu parchada, avvalo, Muso payrovlariga — ular Misrda qullikdan xalos etilganlarida — Alloh taolo bilan tuzilgan ahd haqida so‘z boradi, so‘ngra ularning bu ahdni buzganliklari bayon etiladi. Natijada ular la’natlandilar va Xudo tomonidan rad etildilar. Ular Uning ne’matlaridan va hidoyatidan ham mahrum qilindilar. Shuningdek, o‘zlarini nasroniy deb da’vo qilgan kishilar bilan tuzilgan ahd haqida ham so‘z yuritiladi. Ular Alloh bilan tuzilgan ahdga zid yo‘l tutganliklari sababli, ular orasiga adovat urug‘i sepildi. Ularning turli firqalari o‘rtasidagi dushmanlik Qiyomat kunigacha davom etadi. Parchada, shuningdek, yahudiylarning munosabati ham zikr etiladi: Xudo ularga Muqaddas yerni o‘zlari uchun berishni va’da qilganiga qaramay, ular qo‘rqoqlik qilib, u yerga kirishdan bosh tortdilar.

This passage firstly discusses the covenant God made with the followers of Moses, when He saved them from subjugation in Egypt and their subsequent violations of this covenant. As a result, they were cursed and rejected by God. They were also denied His blessings and guidance. It also refers to the covenant God made with those who claimed to be Christians. As a result of their following a course contrary to their covenant with God, the seeds of enmity were sewn among them. Hostility among their different sects will continue until the Day of Judgement. The passage also refers to the attitude of the Jews when they cowardly refused to enter the Holy Land, although God had promised them that they would have it for themselves.

Darhaqiqat, Alloh Isroil o'g'illari bilan ahd tuzdi va ular orasidan o'n ikki sardor tayinladik. Alloh dedi: "Men albatta sizlar bilan birgaman. Agar namozni to'kis ado etsangiz, zakot bersangiz, payg'ambarlarimga iymon keltirib, ularni qo'llab-quvvatlasangiz va Allohga yaxshi qarz bersangiz, albatta, sizlardan gunohlaringizni kechiraman va sizlarni ostidan daryolar oqib turadigan jannatlarga kiritaman. Shundan keyin ham sizlardan kim kufr keltirsa, u to'g'ri yo'ldan adashgan bo'ladi." So'ng ular ahdlarini buzganliklari uchun, Biz ularni la'natladik va yuraklarini qattiq qildik. Ular so'zlarni o'z o'rnidan o'zgartirib, ma'nolarini buzadilar. Ularga eslatilgan narsalarning ko'pini ham unutdilar. Ularning oz qismidan tashqari, hammasidan xiyonat ko'rasiz. Lekin ularni afv eting va kechiring. Albatta, Alloh yaxshilik qiluvchilarni sevadi.

Indeed, God made a covenant with the Children of Israel and We appointed among them twelve captains. God said: I shall be with you. If you attend to your prayers, practise regular charity, believe in My messengers and support them and offer up to God a generous loan, I shall forgive you your sins and admit you into gardens through which running waters flow. But any of you who, after this, rejects the faith will indeed have strayed from the right path. Then for having broken their covenant, We rejected them and caused their hearts to harden. They now distort the meaning of [revealed] words, taking them out of their context. Moreover, they have forgotten much of what they have been told to bear in mind. From all but a few of them you will always experience treachery. But pardon them, and forbear. God loves those who do good.

Shuningdek, o'zlarini "Biz nasroniymiz", deganlardan ham Biz mahkam va'da olgan edik. Lekin ular ham o'zlariga eslatilgan narsalarning ko'p qismini unutdilar. Shuning uchun Biz ularning orasiga Qiyomat kunigacha davom etadigan adovat va nafrat soldik. Alloh ularga qilgan ishlarini albatta bildirib qo'yadi.

Likewise, from those who said, “We are Christians, “We have accepted a firm covenant, but they, too, have forgotten much of what they had been told to bear in mind. Therefore, We have given rise among them to enmity and hatred to last until the Day of Resurrection. God will make clear to them what they have done. (Verses 12-14)

Allohning Bani Isroilдан olgan ahdi aniq bir shartni o‘z ichiga olgan edi va shart buzilgan taqdirda ma’lum jazolarni belgilagan edi. Sura bu ahdning tasdiqlanishiga olib kelgan holatlarni bayon qilgach, uning shartlari, sharoitlari va jazolarini zikr etadi. Bu ahd Isroil avlodining o‘n ikki sardori bilan tuzilgan bo‘lib, ular Yaqub, ya’ni Isroil avlodidan tarqalgan o‘n ikki qabilaning vakillari edi. Har bir qabila Yaqubning o‘g‘illaridan biridan tarqalgan. Ahdning shartlari quyidagicha bayon etiladi: “Alloh aytdi: “Men sizlar bilan birgaman. Agar namozlaringizni ado etsangiz, zakot bersangiz, Mening payg‘ambarlarimga iymon keltirib, ularga yordam bersangiz va Allohga go‘zal qarz bersangiz, sizlarning gunohlaringizni kechiraman va sizlarni ostidan daryolar oqib turadigan jannatlarga kiritaman.

Darhaqiqat, ular Xudo bilan tuzgan ahdlarini buzdilar; ular o‘z payg‘ambarlarini haqsiz ravishda o‘ldirdilar va Iso (alayhissalom)ni o‘ldirish hamda xochga mixlash uchun fitna uyushtirdilar.

They have indeed broken their covenant with God; they killed their prophets for no legitimate reason, and they plotted to kill and crucify Jesus (peace be upon him)

...so'nggi Payg'ambari. Ular, shuningdek, o'zlariga nozil qilingan Kitoblarni, ya'ni Tavrotni buzib ko'rsatdilar va uning qonunlarini tark etdilar. Ular barcha Payg'ambarlarning so'nggisi Muhammad ﷺ ga nisbatan dushmanona munosabatda bo'ldilar. Ular unga qarshi fitna uyushtirdilar, uni xiyonat bilan aldadilar va uning da'vatiga nisbatan murosasiz dushmanlik pozitsiyasini egalladilar, u bilan tuzgan shartnomani buzishdan ham tap tortmadilar. Natijada, Alloh ularni O'z hidoyatidan mahrum etdi va ularni rad etdi. Ularning qalblari qotib qolishiga sabab bo'ldi, shunda ular endi Ilohiy hidoyatning qabul qiluvchilari bo'la olmaydigan bo'ldilar: "Ularning ahdlarini buzganliklari uchun Biz ularni la'natladik va qalblarini qattiq qildik. Ular kalomlarni o'z o'rnidan buradilar. Ularga eslatilgan narsalarning ko'pini esdan chiqardilar." (13-oyat)

the last of their Prophets. They also distorted their revealed Scriptures, i.e. the Torah, and abandoned its laws. They adopted a hostile attitude towards the last of all Prophets, Muĥammad (peace be upon him). They schemed against him and betrayed him and adopted an uncompromising attitude of hostility towards his message, not hesitating to violate the treaty they signed with him. As a result, God denied them His guidance and rejected them. Their hearts were caused to harden so that they could no longer be the recipients of Divine guidance: “Then for having broken their covenant, We rejected them and caused their hearts to harden. They now distort the meaning of [revealed] words, taking them out of their context. Moreover, they have forgotten much of what they have been told to bear in mind.” (Verse 13)

Darhaqiqat, Alloh rost aytadi. Bular isroilliklarga xos xususiyatlar edi: ularning yuzlarida aniq ko'rinib turadigan la'nat va yomon xulqlariga chuqur singib ketgan qattiqlik; mehribon tabassumga o'rin qoldirmaydigan qattiqqo'llik va inson hissiyotlariga e'tibor bermaydigan harakatlar. Ular qo'rqadigan narsalari yoki manfaatlari bo'lganda, yoki odamlar orasiga nifoq urug'ini sepmoqchi bo'lganlarida, muloyim ko'rinishi mumkin. Lekin ularning qattiqligi baribir namoyon bo'ladi va shu bilan ular ichki dunyolarida qanchalik zolim, rahmsiz ekanliklarini ochib beradi. Ularning asl tabiati shunday edi: ular nozil qilingan so'zlarni buzib, ma'nosini mazmunidan ajratib talqin qilar edilar. Ular o'zlarining vahiy qilingan kitoblarini buzdilar va uni Muso (alayhis-salom)ga berilgandan boshqacha holda ko'rsatdilar. Buni bir necha yo'l bilan qildilar. Kitoblariga o'zlarining makkor maqsadlariga xizmat qiladigan ko'p narsalarni qo'shdilar va shu bilan yomon niyatlarini amalga oshirish uchun diniy asos topdilar, bularni esa noto'g'ri ravishda Alloh nomiga bog'ladilar. Kitoblarida qolgan asl gaplarni ham o'zlarining g'arazlariga moslab, o'z nafslari xohishiga ko'ra talqin qildilar, shunda ular yomon rejalariga mos kelsin.

Xuddi shunday, o'zlarini "Biz nasroniymiz" deb atagan kimsalardan ham Biz mustahkam ahd olgandik, lekin ular ham o'lardagi eslatmalarning ko'pini unutdilar, deb Alloh Elchisi ﷺ va musulmonlar jamoasiga ham murojaat qiladi.

God also relates to His Messenger (peace be upon him) and to the Muslim community that He accepted a covenant from those who described themselves as Christians, but they, too, were unfaithful to their covenant and suffered the consequences: “Likewise, from those who said, ‘We are Christians’, We have accepted a firm covenant, but they, too, have forgotten much of what they had been told to bear in mind.

Shunday qilib, Biz ular orasida Qiyomat kунигача davom etadigan adovat va nafrat solib qo'ydik. Alloh ularga qilgan ishlarini oydinlashtirib beradi. (Oyat 14) Wait, I must correct: the rules say never write "Allah", use the Uzbek word for God. Corrected translation: Shunday qilib, Biz ular orasida Qiyomat kunigacha davom etadigan adovat va nafrat solib qo'ydik. Xudo ularga qilgan ishlarini oydinlashtirib beradi. (Oyat 14)

Therefore, We have given rise among them to enmity and hatred to last until the Day of Resurrection. God will make clear to them what they have done.” (Verse 14)

Shunga o'xshash, o'zlarini "Biz nasroniymiz", deganlardan ham Biz mustahkam ahd oldik. Bu ifoda shuni bildiradiki, ular faqat nasroniy ekanliklarini da'vo qilgan, lekin bu da'volariga amalda ishonch bildirmagan. Ularning ahdining mohiyati Allohning yagonaligiga iymon keltirish edi. Ammo aynan shu masalada nasroniylik tarixiga og'ish kirib qoldi. Ahdlarining aynan shu markaziy bandi unutilgan qismga aylandi, va unga amal qilinmay qolgach, har xil og'ishlar mumkin bo'lib qoldi hamda qadimiy va yangi, sanoqsiz mazhab va cherkovlar o'rtasida adovat avj oldi, buni biz tez orada, lekin qisqacha tushuntiramiz. Alloh bizga xabar beradiki, ularning adovati va nafratlari Qiyomat kunigacha davom etadi. Bundan tashqari, ular oxirat azobiga giriftor bo'ladilar, o'sha vaqtda ular dunyoda qilgan ishlarining aniq ko'rinishi ularga ko'rsatiladi.

This verse begins with a particularly significant description: “Likewise, from those who said: ‘We are Christians’, We have accepted a firm covenant.” This mode of expression tells us that they simply professed to be Christians without giving practical credence to their claims. The essence of their covenant was to believe in God’s oneness. Yet it was in regard to this very issue that deviation crept into the history of Christianity. It is this central clause in their covenant which became the forgotten part of what they had enjoined. When it was forgotten, every deviation became possible and enmity broke out between the numberless sects and churches of Christianity, old and new, as we will shortly but briefly explain. God tells us that their enmity and hatred will continue until the Day of Resurrection. Moreover, they will suffer the punishment of the Hereafter, at the time when they will be shown a clear image of what they have done in this life.

Ilgari vahiy olgan odamlar o'zlariga tegishli bo'lmagan Payg'ambarning ularni Allohga bo'ysunishga chaqirishini qabul qilish ancha qiyin deb topdilar. Bu Payg'ambar savodsiz bir xalqdan edi, ularni esa savodsizligi uchun hech narsaga qo'ymas edilar, holbuki o'zlarida ilohiy kitoblar bor edi. Alloh o'sha savodsiz xalqqa katta izzat-hurmat ato etmoqchi bo'ldi va shu sababli ularning orasidan oxirgi barcha Payg'ambarlarning sonini yakunlovchi zotni tanladi. Shuningdek, insoniyatning barchasiga yo'naltirilgan yakuniy xabarini ularga berdi. Alloh o'sha savodsiz xalqni yer yuzida eng yuqori bilim darajasiga ega bo'lgan xalqqa aylantirdi. Bu o'zgarish ularni eng yuksak e'tiqodli, eng izchil va sog'lom hayot tarziga, eng mukammal tizim va huquqiy qonunchilikka, eng sog'lom ijtimoiy tuzilmaga va eng oliy axloq mezoniga ega qildi. Bularning barchasi Alloh ularga dinini Islom qilib tanlagani bilan ato etgan inoyatining bir qismi edi. Allohdan olgan bu inoyatsiz o'sha savodsiz xalq insoniyatga yo'lboshchi bo'lishni orzu qila olmas edi. Darhaqiqat, ular insoniyatga o'z dinlari bergan narsadan boshqa hech narsa taklif qila olmagan va qila olmaydi ham.

Those people who received revelations in the past found it rather hard to accept that a Prophet who did not belong to them should call on them to submit themselves to God. This Prophet belonged to a nation of illiterate people whom they used to despise, on account of their being unlettered while they themselves had Divine Scriptures. God wanted to bestow a great honour on those unlettered people and, therefore, He chose from among them the individual who was to become the last of all Prophets. He also gave them His final message, addressed to all mankind. He taught those unlettered people to become the ones with the highest standard of knowledge on earth. This transformation made them the ones with the highest beliefs, the most consistent and sound way of life, the most complete system and legal code, the soundest social set-up and the most sublime standard of morality. All this was part of the grace God bestowed on them when He chose Islam to be their faith. Those unlettered people could not have aspired to be the guides for humanity without this grace they received from God. Indeed, they never had and will never have anything to offer humanity except for what their faith gives them.

Ushbu ilohiy xitobda avvalgi kitoblar ahlига murojaat qilinib, ularning Islomni qabul qilishlari, Muhammadga ishonishlari va uni qo‘llab-quvvatlashlari lozimligi aniq bayon etiladi, chunki bu ular bilan Alloh qilgan ahdning bir qismidir. Ularga aniq aytiladiki, Alloh Taolo Özi guvohdir: o‘qish-yozishni bilmaydigan bu Payg‘ambar Uning elchisi bo‘lib, ular uchun, arablar uchun va butun insoniyat uchun yuborilgandir. Uning xabari Allohdan kelganini inkor etib bo‘lmaydi va uning xabari faqat arablarga qaratilgan deb da’vo qilib bo‘lmaydi; u, aslida, avvalgi vahiylar ahliga ham qaratilgan: “Ey Kitob ahli! Sizga Rasulimiz keldi, u Kitobdan yashirib kelayotgan ko‘p narsalaringizni sizga bayon qiladi va ko‘p narsalaringizdan kechadi”. (15-oyat) U sizga Elchi yubordi, uning vazifasi sizga haqiqatni ochib berib, uni o‘z holida ko‘rishingizga yordam berishdir. Shunday qilib siz uning sizga nozil qilingan vahiylarning asosiy haqiqatidan yashirishga til biriktirganingizni ochiq-oydin qilib berayotganini ko‘rishingiz mumkin.

Oxirgi Elchiga berilgan narsaning mohiyati, uning insoniy hayotda tutishi lozim bo‘lgan o‘rni va amaliy ta’siri keyin bayon etiladi: “Sizlarga Allohdan nur va ravshan Kitob keldi.” (15-oyat) Qur’on va Islomning ilohiy xabarining mohiyatini bundan aniqroq va keng qamrovli ifodalaydigan biror narsa, balki yo‘qdir: u “nur” deb atalgani. Mo‘min kishi imon haqiqatini qabul qilgan zahoti, o‘z qalbining chuqur qatlamida, hayotidagi barcha ishlarda, narsa, voqea va odamlarga bergan bahosida, o‘ziga nur berilganini anglaydi, bu nur esa unga hamma narsani ravshan qilib ko‘rsatadi. Uning oldida hamma narsa yorishadi. Endi u hech narsadan shubhalanmaydi; jiddiy qaror qabul qilishdan oldin hech qanday ikkilanish azob bermaydi; endi u belgisiz yo‘lda ketmaydi va yo‘nalishidan noaniq bo‘lmaydi. Uning oliy maqsadi aniq. Unga boradigan yo‘li to‘g‘ri, qadamlaridan esa ishonchi komil.

The nature of what the last Messenger has been given, the role it is destined to play in human life and its practical effect are then explained: “There has come to you from God a light and a clear Book.” (Verse 15) Perhaps nothing expresses the nature of the Qur’ān and the Divine message of Islam more accurately and comprehensively than stating that it is “a light”. In his heart of hearts, in everything in his life, in his evaluation of things, events and people, a believer realises as soon as he accepts the truth of faith that he has a light that makes everything clear to him. Everything brightens up in front of him. No longer is he confused about anything; no longer does he suffer any hesitation before taking a serious decision; no longer is he travelling an unmarked road and no longer is he uncertain of his direction. His ultimate goal is clear. His way towards it is straight and he is certain of his footsteps.

Ikki sifat Nabiy ﷺ ga berilgan xabar tavsifini ifodalaydi: "nur va aniq kitob". Olloh taolo insoniyat uchun din sifatida taslim bo‘lishni, ya’ni Islomni tanlashni rozi bo‘ldi. Kim Olloh taolo uning uchun tanlagan narsaga ergashsa va uni xursandchilik bilan qabul qilsa, Olloh uni "tinchlik yo‘llari"ga hidoyat qiladi. Bu tavsif naqadar to‘g‘ri va aniqdir. Bu e’tiqod hayotning butunligiga beradigan narsa keng ma’noda tinchlikdir. Bu shaxs ichidagi, jamoa ichidagi va butun dunyodagi tinchlikdir. Bu vijdon bilan, aql va tana bilan tinchlikdir. Bu uy va oila ichidagi, jamiyat va jamoa ichidagi hamda butun insoniyat bilan tinchlikdir.

Two qualities describe the message which was given to the noble Messenger: “a light and a clear book” It has been God’s pleasure to choose self-surrender, or Islam, as a religion for mankind. Anyone who follows what God has been pleased to choose for him and accepts it with pleasure will be guided by God “to the paths of peace”. How true and accurate this description is. What this faith imparts to life as a whole is peace, in the broadest sense of the term. It is peace within the individual, the community and the whole world. It is peace with one’s conscience, with one’s mind and body. It is peace within the home and family, society and the community and with humanity at large.

Albatta, kofir bo'lganlar o'shalardirki, ular: "Albatta, Alloh — Masihdir, Maryamning o'g'li", deydilar. Ayting: "Agar Alloh Maryamning o'g'li Masihni, uning onasini va yer yuzidagi barchani halok qilishni irода qilsa, Allohning oldida uni to'xtatishga kim qodir bo'lar edi?" Osmonlar va yerning hamda ular orasidagi barcha narsaning mulki Allohnikidir. U xohlagan narsani yaratadi va Alloh har bir narsaga qodirdir.

Unbelievers indeed are they who say: “God is the Christ, son of Mary.” Say: Who could have prevailed with God in any way had it been His will to destroy the Christ, son of Mary, and his mother, and everyone on earth? To God belongs the kingdom of the heavens and the earth and all that is between them. He creates what He wills and God has power over all things. (Verse 17)

Iso (alayhissalom) Rabbi tomonidan unga berilgan xabar, ya’ni har bir elchiga berilgan Xudoning mutlaq yagonaligi haqidagi xabar edi.

The message Jesus (peace be upon him) conveyed as given to him by his Lord was the message of God’s absolute oneness which has been given to every messenger.

Har bir payg'ambar Xudoning yagonaligini va olamlarning Robbi bo'lgan Yagona Xudoga to'liq bo'ysunishni tutgan munosabat edi. Biroq bu aniq e'tiqod keyinchalik buzildi: butparastlar nasroniylikni qabul qilgach, o'zlarining eski butparast e'tiqodlaridan ayrim izlarni saqlab qolishdi va ularni Xudoning yagonaligiga asoslangan dinga kiritishga intilishdi. Vaqt o'tishi bilan bu og'ishgan e'tiqodlar butun dinning ajralmas qismiga aylanib ketdi.

Total submission to God alone as the only God and the Lord of the universe was the attitude adopted by every messenger. This clear faith, however, later became distorted after pagans adopted Christianity, retaining some traces of their old pagan beliefs which they were keen to introduce into the faith based on God’s oneness. As time passed, these deviant beliefs became an integral part of the whole faith.

Бу бузуқ эътиқодлар бир вақтнинг ўзида киритилмаган. Черковий кенгашлар уларни турли даврларда киритиб бордилар, натижада ниҳоят афсоналар ва тушунчаларнинг шундай ўта чалкаш аралашмаси вужудга келдики, уни мантиқий тушунтиришга уринган тарафдорларининг ўзлари ҳам тушуна олмайдилар.

These deviant beliefs were not introduced all at the same time. Ecclesiastical councils introduced them at different intervals until they eventually produced this singularly confusing mixture of legends and concepts that defies even those of its advocates who try to give a logical interpretation of it.

Yakkaxudolik tushunchasi, ya'ni Xudoning yagonaligi haqidagi asosiy tushuncha, Iso (alayhissalom)dan keyin ham targ'ib qilingan.

Yakuniy xabar ushbu masala bo'yicha so'nggi hukmni beradi: so'nggi Elchi, avvalgi zamonlarda vahiy olgan kishilarga Ilohiy dinning haqiqiy mohiyatini bayon qilib, aytadi: "Albatta, kofir bo'lganlar: «Alloh — Masih, Maryamning o'g'li», deganlardir." (17-oyat) "Albatta, kofir bo'lganlar: «Alloh uch xudoning biri», deganlardir." (73-oyat) Ularni aql ovoziga, sof tabiatga va haqiqatga quloq solishga da'vat qilinadi: "Ayting: Agar Alloh Masih, Maryamning o'g'lini, uning onasini va yer yuzidagi barchani halok qilishni iroda qilganida, kim Allohga biror narsada qarshi tura olardi?" (17-oyat) Bu Allohning zoti, irodasi va hukmronligi bilan, boshqa tomondan, Iso (alayhissalom), uning onasi va barcha mavjudotlarning tabiati o'rtasidagi mutlaq va inkor etib bo'lmaydigan farqni ifodalaydi. Farq aniq va to'liqdir. Alloh yagonadir; Unga hech narsa o'xshamaydi; Uning irodasi mutlaqdir; Uning hokimiyati to'liqdir; Agar U Masih, Maryamning o'g'lini, uning onasini va yer yuzidagi barchani halok qilishni xohlasa, Uning irodasini qaytarishga hech kim qodir emas. Eng ulug' Zot hamma narsaning egasi va yaratuvchisidir, boshqa barchasi esa yaratilgandir: "Osmonlar va yerning hamda ular orasidagi barcha narsaning mulki Allohnikidir. U xohlagan narsasini yaratadi va Alloh har bir narsaga qodirdir." (17-oyat)

The final message gives the ultimate ruling on this whole issue, with the final Messenger declaring to the people who received revelations in former times the true nature of the Divine faith: “Unbelievers indeed are they who say: ‘God is the Christ, son of Mary.‘“ (Verse 17) “Unbelievers indeed are those who claim that God is one of a Trinity.” (Verse 73) An effort is made here to persuade them to listen to the voice of reason, upright nature and fact: “Say: Who could have prevailed with God in any way had it been His will to destroy the Christ, son of Mary, and his mother, and everyone on earth?” (Verse 17) This represents an absolute and undeniable distinction between God, His nature, will and dominion on the one hand and the nature of Jesus (peace be upon him); his mother and all beings on the other. The difference is clear and total. God is single; nothing is like Him; His will is absolute; His authority is total; no one can do anything to reverse His will should He desire to destroy the Christ, son of Mary, his mother and everyone on earth. He, the most glorious owns and creates everything, while all else are created: “To God belongs the kingdom of the heavens and the earth and all that is between them. He creates what He wills and God has power over all things.” (Verse 17)

Shunday qilib, Islom dini barchaga o'zining haqiqiy ko'rinishida namoyon bo'ladi: sodda, aniq, to'g'ri.

The Islamic faith thus appears to all in its true light: simple, clear, straightforward.

Uning ravshanligi, oldin vahiy berilgan ayrim kishilar e'tiqodiga kirib qolgan barcha xato tushunchalar, afsonalar va butparast e'tiqodlar bilan solishtirganda yanada yorqinroq namoyon bo'ladi. Islom dinining birinchi o'ziga xos xususiyati shundaki, u ilohiyatning haqiqiy mohiyatini, shuningdek, Xudoga bo'ysunish va itoat etishni hech qanday noaniqliksiz bayon qiladi. U ikki holatni eng qat'iy tarzda ajratib beradi.

Sura ardan keyin yahudiylar va nasroniylar tomonidan ilgari suriladigan yana bir da'voni zikr qiladi: "Yahudiylar ham, nasroniylar ham aytadilar: «Biz Allohning farzandlarimiz va Uning sevimlilarimiz»." (18-oyat)

The sūrah then mentions another claim pressed by the Jews and Christians: “Both the Jews and the Christians say: ‘We are God’s children and His loved ones.‘“ (Verse 18)

Ular Xudo uchun qandaydir ota-farzandlik munosabati mavjud, deb da'vo qiladilar. Agar bu otalik jismoniy bo'lmasa, demak u ruhiy bo'ladi. Qanday bo'lmasin, bu tushuncha Xudoning yagonaligi haqidagi e'tiqodga shubha soladi va Xudo bilan Uning bandalari o'rtasidagi qat'iy farqni buzadi. Haqiqatan ham, bu farq imonning aniqligi va inson hayotining to'g'ri tartibi uchun zarurdir. U barcha ibodatning Xudoga, barcha mavjudotlar tomonidan qaratilishi uchun ham zarurdir. Shunda ularning yagona qonun chiqaruvchi hokimiyati bo'ladi, u ularga qadriyatlarini, me'yorlarini, qonunlarini va tizimlarini belgilab beradi. Sifatlar va mavqelarning aralashib ketishidan kelib chiqadigan hokimiyat chalkashligi bo'lmaydi. Bu shunchaki noto'g'ri e'tiqod masalasi emas, balki butun hayotni albatta buzadigan oqibatlar masalasidir.

They allege that some sort of parenthood belongs to God. If this fatherhood is not a physical one, then it is spiritual. Whatever it is, it throws an element of doubt on the concept of God’s oneness and detracts from the decisive separation between the position of God and that of His servants. The fact is that this separation is necessary for the clarity of faith and the proper order of human life. It is essential so that all worship is addressed to God by all His creation. They, thus, have a single legislative authority which sets for them their values, standards, laws and systems, with no confusion of authority resulting from a jumble of qualities and positions. It is not merely a question of deviant beliefs, but a question of their consequences that are bound to corrupt life as a whole.

Yahudiy va nasroniylarning o'zlarini Xudoning farzandlari va sevimli bandalari, deb da'vo qilishlarining mantiqiy natijasi sifatida ular Xudo ularni gunohlari uchun jazolamasligini va agar ular do'zaxga tushsalar ham, bir necha kundan ortiq qolmasliklarini yoki umuman tushmasliklarini aytdilar. Bu, oddiy qilib aytganda, Xudoning adolatining to'g'ri o'rnatilmayotganini va U o'z bandalarining bir qismini ustun qo'yib, boshqalarni jazolaganidek, ularni jazolamasdan, yer yuzida buzg'unchilik qilishga ruxsat berayotganini anglatadi. Bunday tushuncha natijasida qanday buzuq hayot yuzaga kelishi mumkinligini tasavvur qila olamizmi?

As a logical consequence of their claim that they are the children of God and His loved ones, the Jews and Christians claimed that He would not punish them for their sins, and that they would not be in Hell for more than a few days, if at all. This means in plain terms that God’s justice is not administered properly and that He favours a section of His servants by allowing them to spread corruption on earth without punishing them as He punishes others who would do the same. Can we imagine the sort of corrupt life that may result from such a concept?

Ushbu o'rinda suraning Bani Isroil (Isroil o'g'illari) xalqining ularga yuborilgan Allohning Elchisi Muso (alayhissalom)ga bo'lgan munosabati bayon qilinadi. Muso ular uchun najotkor edi: u ularni Misrdan olib chiqib, Alloh ularga tayinlagan muqaddas yurt tomon yetakladi.

At this point in the sūrah, the attitude of the Children of Israel towards God’s Messenger sent to them, Moses (peace be upon him), is given. Moses was their saviour who led them out of Egypt towards the holy land God had assigned to them.

Bu sura, ularning Rabblari bilan tuzgan ahdlariga bo‘lgan munosabatini ham ochib beradi, shuningdek, ular bu ahdni qanday buzgani va shu buzilishlari uchun qanday jazolangani haqida hikoya qiladi.

The sūrah also exposes their attitude to the covenant they made with their Lord and how they violated it and were punished for that violation.

Shunda Muso o'z qavmiga dedi: «Ey qavmim, Alloh sizlarga nozil qilgan ne'matlarni eslang: U sizlar orangizdan payg'ambarlar yuborgan, sizlarni podshohlar qilgan va olamdagi boshqa hech bir ummatga bermagan narsalarni sizlarga bergan. Ey qavmim, Alloh sizlarga belgilab bergan muqaddas yerga kiringlar. Ortingizga qaytmanglar, aks holda ziyon ko'rasizlar». Ular javob berdilar: «Ey Muso, u yerda juda kuchli xalq yashaydi. Ular o'sha yerdan chiqib ketmagunlaricha, biz unga hech qachon kirmaymiz. Agar ular chiqib ketsalar, biz kiramiz». Alloh ardoqlagan, Undan ne'mat olgan, Allohdan qo'rqadigan ikki kishi dedi: «Ular ustiga darvoza orqali kiringlar. Unga kirgan zahoti g'olib bo'lasizlar. Agar mo'min bo'lsangiz, faqat Allohga tayaninglar». Ular dedilar: «Ey Muso, ular u yerda turguncha, biz hech qachon u yerga kirmaymiz. Shuning uchun sen va Robbing borib, urushinglar, biz esa shu yerda o'tiramiz». Muso dedi: «Ey Robbim, men faqat o'zimga va akamga ega bo'lishim mumkin, xolos. Bizni bu fosiq qavmdan ajratib qo'y». Alloh dedi: «Shunday bo'lsin, u yer ularga qirq yil harom qilindi, ular yer yuzida sarson-sargardon bo'lib yuradilar. Shu fosiq qavm uchun qayg'urma».

And so Moses said to his people: `My people, remember the favours which God has bestowed upon you when He raised up prophets among you, made you kings and granted you what He has not granted to any other community. My people, enter the holy land which God has assigned to you. Do not turn your back, for then you will be lost.’” “Moses,” they answered, `mighty people dwell in that land, and we will surely not enter it unless they depart from it. If they do depart, then we will enter.” Thereupon two men who were God-fearing and on whom God had bestowed His grace said: “Go in upon them through the gate. As soon as you enter it, you shall be victorious. In God you should place your trust, if you are true believers.” They said, “Moses, we will never go in so long as they are in it. Go forth, then, you and your Lord, and fight, both of you. We shall stay here.” “Lord, “he said, `I am master of none but myself and my brother. Do, then, draw a dividing line between us and these wrongdoing folk.” He replied, “This land shall, then, be forbidden to them for forty years, during which they will wonder aimlessly on earth. Do not grieve for these wrongdoing folk.” (Verses 20-26)

Isroil xalqining tabiati bu yerda hech qanday niqobsiz, bezaksiz namoyon bo‘ladi. Ular xavf-xatarga duch kelgan edi, shuning uchun jasur ko‘rinishga intilishning barcha urinishlaridan voz kechdilar. Hatto Xudoning ularga bu yerni o‘zlariniki qilib berishi haqidagi va'dasi ham ularni harakatga keltirish uchun yetarli bo‘lmadi. Ular har qanday qurbonliksiz osonroq mukofotni xohlashdi. Ular uchun u xuddi ularga yeyish uchun man va bedana yuborilgandek, osmondan kelishi kerak edi. “U yerda qudratli xalq yashaydi, va ular u yerdan ketmasa, biz albatta u yerga kirmaymiz. Agar ular ketsa, unda biz kiramiz” (22-oyat).

The Israelite nature appears here unmasked, without cosmetics. They were facing danger and, therefore, all attempts to put on a brave face were abandoned. Not even God’s promise to them to make this land theirs was sufficient to motivate them. They wanted an easier prize, without having to pay any price. It should come to them from heaven just as manna and quails were sent down for them to eat. “Mighty people dwell in that land, and we will surely not enter it unless they depart from it. If they do depart, then we will enter” (Verse 22)

Lekin g‘alaba bunday yo‘l bilan kelmaydi, yahudiylar iymondan mahrum bo‘lganlarida xohlaganlaridek: «Shunda Alloh ularga ne’mat bergan, Allohdan qo‘rqadigan ikki kishi dedi: "Ularning ustiga darvoza orqali kiringlar. Unga kirgan zahoti, albatta, g‘olib bo‘lasizlar. Agar mo‘min bo‘lsangizlar, faqat Allohga tavakkal qilinglar"».

Victory, however, does not come in this manner as the Jews wanted when they were devoid of faith: “Thereupon two men who were God- fearing and on whom God had bestowed His grace said: ‘Go in upon them through the gate. As soon as you enter it, you shall be victorious. In God you should place your trust, if you are true believers.’” (Verse 23)

Imon-e'tiqodning va Allohdan qo'rqishning qadri juda aniq namoyon bo'ladi. Bular Allohdan qo'rqqan ikki kishi edi, va Allohdan qo'rqish ularni qudratli odamlar qarshisida mutlaqo qo'rqmas qilib qo'ydi. Ular xayoliy xavfni yo'qotish uchun zarur bo'lgan barcha jasoratga ega edilar. Ular imonning ahamiyatini va sinov hamda qiyinchilik paytini ta'kidlab, shu guvohlikni berdilar. Ular odamlar bir-biridan qo'rqqan paytda faqat Allohdan qo'rqish nima ekanligini ko'rsatmoqchi edilar. Alloh bir insonning qalbida ikki xil qo'rquvni: Undan qo'rqish va odamlardan qo'rqishni birlashtirmaydi. Allohdan qo'rqqan inson boshqa hech kimdan qo'rqmaydi.

The value of having faith and of being God-fearing appears very clearly. These were two men who feared God, and being God-fearing made them totally fearless when they confronted mighty people. They had all the courage needed to dispel the imaginary danger. They made this testimony, highlighting the importance of faith and the time of trial and difficulty. They wanted to show what it meant to fear God alone at times when people fear each other. God does not combine the two feelings of fear in any one man’s heart: fearing Him and fearing human beings. A person who fears God fears no one else.