Hayotda nazorat va cheklovlar bo‘lishi kerak. Bular insonning ichki hayotiga, o‘z ishlaridagi harakatlariga, shuningdek boshqa odamlar bilan munosabatlariga taalluqli bo‘lishi mumkin, ular unga qarindosh bo‘lsinmi yoki yo‘qmi, oilasi, urug‘i yoki qabilasi a’zolari, jamoasi yoki millati, do‘stlari yoki dushmanlari bo‘lsinmi. Bu nazorat va cheklovlar insonning boshqa jonzotlar bilan munosabatini ham boshqarishi mumkin, ular Xudo tomonidan insonga bo‘ysundirilgan bo‘lsinmi yoki bo‘lmasin, shuningdek, inson keng olamda duch keladigan jonsiz narsalar bilan bo‘lgan munosabatini ham. Bundan tashqari, insonning hayotini va uning Robbisi bilan bo‘lgan munosabatini boshqaruvchi nazorat va cheklovlar bo‘lishi kerak, chunki bu barcha hayotning mohiyatidir.

There must be controls and constraints in life. These may apply to man’s inner life, to what he does in his own affairs, and to his life with other human beings, whether related to him or not, members of his extended family, clan or tribe, community or nation, friends or enemies. These controls and constraints may also govern man’s relations with other creatures, whether God has made these subservient to man or not, and to inanimate objects which man finds in the world at large. Furthermore, there must be controls and constraints to govern man’s life and his relationship with his Lord, which is the essence of all life.

Islom inson hayotida ana shu chegaralarni belgilaydi, ularni aniq va to‘g‘ri ta’riflaydi hamda ularga Xudodan kelib chiqadigan vakolat beradi, shu bilan ularning hurmat qilinishi, rioya etilishi va bajarilishi ta’minlanadi. Bu chegaralar biror shaxsning, guruhning, millatning yoki avlodning ustun deb bilgan o‘zgaruvchan kayfiyatlari yoki vaqtinchalik manfaatlariga bog‘liq emas. Darhaqiqat, Xudo tomonidan belgilangan va ta’riflangan bu nazorat va cheklovlarning o‘zi umumiy “manfaat”ni ifodalaydi, chunki ular Xudoning vakolatiga ega.

Islam sets up these controls in human life, defines them with clarity and accuracy, and imparts to them an authority derived from God, ensuring that they remain well respected, observed and obeyed. They are not subject to changing tendencies or temporary interests which may be given prominence by an individual, a group, a nation or a generation. Indeed, these controls and restraints, set up and defined by God, themselves represent the overall “interest”, since they have God’s authority.

Insonning manfaati, garchi alohida shaxs, jamoa, millat yoki butun bir avlod boshqacha his qilsa ham, ularga rioya qilishda aniq namoyon bo'ladi, chunki eng yaxshi biluvchi Xudodir, inson esa, eng yaxshi holda, nuqsonli bilimga ega. Xudo hal qilgan narsa, odamlar o'zlari uchun qaror qilishlari mumkin bo'lgan narsadan yaxshiroqdir. Darhaqiqat, agar odamlar Xudo bilan munosabatlarida eng past darajadagi odobni saqlashsa, o'zlarining manfaat ta'rifini Xudoning ta'rifiga zid ekanligi ko'rinsa, uni shubha ostiga qo'yishardi. Haqiqiy odob talab qiladiki, inson o'z manfaati haqida Xudo bergan ta'rifdan boshqa ta'rifga ega bo'lmasligi, uni esa xohish bilan qabul qilib, itoat etishi kerak, har doim ishonch va qanoat bilan, u uning foydasiga xizmat qilishiga amin bo'lgan holda.

Bir marta barcha mo'minlarga o'z ahdlariga vafo qilish buyurilgandan so'ng, ulardan ba'zilari batafsil bayon etiladi: "Sizlar uchun chorva hayvonlarining go'shti halol qilindi, sizlarga bu yerda e'lon qilinganidan tashqari. Lekin ihrom holatida bo'lganingizda ov qilish sizlarga ruxsat etilmaydi. Xudo xohlaganini hukm qiladi. Ey mo'minlar, Xudo belgilagan ramzlarga, muqaddas oyga, qurbonliklarga yoki gulchambarlarga, Xudoning inoyati va roziligini izlab Muqaddas uyga yo'l olganlarga qarshi chiqmang. Muqaddas hudud chegarasidan chiqib, ihrom holatidan ozod bo'lganingizdan keyingina ov qilishingiz mumkin. Sizlarni Muqaddas masjiddan qaytarmoqchi bo'lgan kishilarga bo'lgan nafratingiz sizni tajovuzga yetaklamasin; aksincha, yaxshilik va taqvo ishlarida bir-biringizga yordam bering, gunoh va tajovuz ishlarida bir-biringizga yordam bermang. Xudodan qo'rqing, chunki Xudo jazolashda qattiqdir. Sizlarga o'lik hayvon, qon, cho'chqa go'shti haram qilingan; shuningdek, Xudodan boshqa nom bilan so'yilgan hayvon, bo'g'ilib, urilib, yiqilib yoki shoxlab o'lgan, yirtqich hayvon yeb qo'ygan hayvonlar, tirik holda so'yib olganingizdan tashqari; va butparast qurbongohlarda so'yilgan hayvonlar ham haram qilingan. Shuningdek, o'qlar bilan qurilma tashlab go'shtni bo'lish ham haram qilingan; chunki bularning barchasi gunohdir. Bugun kofirlar sizlarning dinингizdan umidlarini uzdilar. Shuning uchun ulardan qo'rqmang, faqat Mendan qo'rqing. Bugun Men sizlar uchun dinингizni kamolga yetkazdim, ne'matlarimni sizlarga to'la baxsh etdim va sizlar uchun Islomni din sifatida tanladim. Kim ochlik zo'ravonligi bilan majbur bo'lsa-yu, gunohga moyil bo'lmasa, Xudo Mag'firat qiluvchi, Rahmli zotdir." (1-3-oyatlar)

Once the address is made to all believers to honour their contracts, some of these are stated in detail: “Lawful to you is the [flesh of the] beasts of cattle, other than that which is announced to you herein. But you are not allowed to hunt while you are in the state of consecration. God decrees what He will. Believers, do not offend against the symbols set up by God, or against the sacred month, or the offerings or the garlands, or against those who repair to the Sacred House, seeking God’s grace and pleasure. Only when you are clear of the Sacred Precincts and released from the state of consecration may you hunt. Do not let your hatred of people who would debar you from the Sacred Mosque lead you into aggression; but rather help one another in furthering righteousness and piety, and do not help one another in furthering evil and aggression. Have fear of God, for God is severe in retribution. Forbidden to you are carrion, blood, the flesh of swine; and that over which any name other than God’s has been invoked; and the animal that has been strangled, or beaten to death, or killed by a fall, or gored to death, or savaged by a beast of prey, except that which you may have slaughtered when it is still alive; and [forbidden to you are] animals that have been slaughtered on idolatrous altars. And [forbidden also] is the division [of meat] by raffling with arrows; for all this is sinful. Today, the unbelievers have lost all hope of your religion. Have no fear of them, then, but fear Me alone. This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you. He who is forced by hunger [to eat of what is forbidden], with no inclination to commit sin, [will find] God Much-Forgiving, Merciful.” (Verses 1-3)

“Muqaddas oy” iborasi bu Qur’on oyatida Hijriy oy taqvimidagi to‘rt muqaddas oyni anglatadi, ular: Rajab, Zulqa’da, Zulhijja va Muharram. God bu to‘rt oyda urushni man etgan, Islomdan oldin arab qabilalari bu oylarga alohida muqaddaslik berib kelgan. Biroq ular bu oylarni o‘z xohishlariga ko‘ra o‘zgartirib, ba’zi oylarni muayyan rohiblarning hukmi yoki kuchli qabilalar boshliqlarining farmoni bilan kechiktirganlar. Islom nozil bo‘lganda, ularning muqaddasligi God’ning qonuni bilan tasdiqlandi. Bu muqaddaslik God’ning osmonlar va yerni yaratgan kunida bergan ilohiy buyrug‘iga asoslangan, bu haqda Tavba surasi, 9-surada aytilgan: “God huzurida oylarning soni o‘n ikki oydir, bu God’ning osmonlar va yerni yaratgan kunidagi hukmidadir. Ulardan to‘rttasi muqaddasdir.” (9:36) Qur’onda, shuningdek, muqaddas oylarni kechiktirish va ularni o‘zgartirish ikki karra kufrning belgisi ekani aytilgan. Shunday qilib, to‘g‘ri tartib God’ning farmoniga ko‘ra qayta o‘rnatilgan. Bu oylar, agar ularda musulmonlarga qarshi tajovuz qilinmasa, muqaddas bo‘lib qoladi; tajovuz qilinsa, musulmonlarga bunday tajovuzni qaytarishga ruxsat beriladi, bunda tajovuzkorga, u muqaddas oylarning muqaddasligidan, ularni tan olmagan holda foydalanib, qochib qutulish imkoni berilmaydi. Bu oylarda urushga Islomiy qarash Baqara surasi, 2-surada zikr qilingan. (“Qur’on soyasida”, I jild, 216–219-betlar)

The term “the sacred month” as it occurs in this Qur’ānic verse refers to the four months of sanctity in the lunar calendar which are: Rajab, Dhu’l-Qa`dah, Dhu’l- Hijjah and al-Muharram. God has forbidden fighting in these four months, which used to be given special sanctity by Arabian tribes prior to Islam. However, they manipulated them as they wished, delaying certain months according to a ruling given by certain monks or a decree issued by the chiefs of powerful tribes. When Islam was revealed, their sanctity was endorsed by God’s legislation. This sanctity is based on a Divine order made when God created the heavens and the earth, as mentioned in Sūrah 9, Repentance: “The number of months, in God’s sight, is twelve months [laid down] in God’s decree on the day when He created the heavens and the earth. Of these four are sacred.” (9: 36) The Qur’ān also states that delaying the sacred months and manipulating them is an indication of compounded disbelief. Thus, the correct order has been re-established according to God’s decree. These months remain sacred unless aggression is waged during them against the Muslims, when they are permitted to repel such aggression, without giving the aggressor a chance to escape, making use of the sanctity of these months which they do not recognise. The Islamic view of fighting in these months is mentioned in Sūrah 2, The Cow. (In the Shade of the Qur’ān, Vol. I, pp. 216-19)

Suradagi qurbonliklar haj paytida hojilar haj marosimlarining bir qismi sifatida so‘yadigan qurbonlik hayvonlariga ishora qiladi. Bular tuya, sigir yoki qo‘y bo‘lishi mumkin. Bularga zid harakat qilish — ularni, ularga bag‘ishlangan sababdan boshqa har qanday sabab bilan so‘yishdir. Ularni haj paytida qurbonlik kuni kelguncha yoki umra tugagandan keyingina so‘yish mumkin emas. Har qanday qurbonlik hayvonining asosiy qismi Haram hududidagi kambag‘allarga taqsim etiladi. Bunday qurbonlik qiladiganlar undan yeb-ichishga undaladi.

Ushbu urg'uga muvofiq, Yaratgan (SWT) imonga keltirgan o'z ahdlariga sodiq qolishga va insoniyatga rahbarlik qilish uchun ularga berilgan mas'uliyatga ko'tarilishga chaqiradi. Bu vazifani bajarish uchun ular shaxsiy his-tuyg'ular, hissiyotlar yoki vaqtinchalik sharoitlar ta'siriga berilmasliklari kerak. Yaratgan ularni hatto Al-Hudaybiya yili deb nomlangan yilda va undan oldin muqaddas masjidga kirishni istaganlarida, ularni u yerga kirishdan to'sganlarga nisbatan ham haddan oshmaslikka chaqiradi. O'sha odamlarning harakatlari musulmonlarning qalblarida chuqur iz qoldirdi va ular nafrat hissini uyg'otishi tabiiy edi. Lekin shunga qaramay, musulmon jamoasining harakatlari bunday his-tuyg'ularga asoslanmasligi kerak. Uning burchi uning buyuk vazifasiga mos keladi: "Sizni Muqaddas masjiddan to'sadigan odamlarga bo'lgan nafratingiz sizni haddan oshishga olib bormasin, balki yaxshilik va taqvo ishlarida bir-biringizga yordam bering, gunoh va haddan oshish ishlarida esa bir-biringizga yordam bermang. Yaratgandan qo'rqing, chunki Yaratgan jazolashda qattiqdir." (2-oyat)

With the emphasis placed here on sanctity and security, God calls on those who believe in Him to fulfil their contracts with Him and to rise to the level which enables them to assume the leadership of mankind that has been assigned to them. To fulfil this role they must not allow themselves to be influenced by personal feelings, emotions or temporary circumstances. God calls on them not to transgress even against those who debarred them from entering the Sacred Mosque when they sought to visit it in the year known as “the year of aI-Ĥudaibiyyah” and earlier. The actions of those people left deep scars in the Muslims’ hearts, which were bound to arouse emotions of hatred. But all this notwithstanding, the actions of the Muslim community must not be guided by such feelings. Its duty fits its great role: “Do not let your hatred of people who would debar you from the Sacred Mosque lead you into aggression; but rather help one another in furthering righteousness and piety, and do not help one another in furthering evil and aggression. Have fear of God, for God is severe in retribution.” (Verse 2)

Bu nafs tiyish va rahm-shafqatning eng oliy darajasidir. Ammo aynan shu oliy darajaga Rabbisi tomonidan insoniyatga yo'lboshchi va posbon bo'lish vazifasi topshirilgan ummat erishishi kerak. Bu yerda u ulug' ufqqa yetishga chaqiriladi. Bu rahbarlik mas'uliyatining bir qismidir. Bu degani, mo'minlar o'zlariga shaxsan nima bo'lishini va boshqalar tomonidan yetkazilgan zarar sabab bo'lishi mumkin bo'lgan azoblarni e'tiborsiz qoldirishlari kerak, shunda ular insoniyatga faqat Islomga amal qilish orqali erishiladigan solih xulq-atvorning buyuk namunasini berishadi. Shu tariqa ular Islom uchun ijobiy guvohlik beradilar, bu esa uni qolgan insoniyat uchun albatta jozibali qiladi.

This is the ultimate standard of self-control and compassion. But it is this very ultimate standard that must be attained by the community entrusted by its Lord with the task of being the guide and guardian of humanity. Here it is called upon to attain a sublime horizon. This is part of the responsibility of leadership. It means that believers must overlook what happens to them personally and what they may have to endure of harm caused by others, in order to give to mankind a great model of righteous behaviour that can be achieved only by following Islam. In this way, they give a positive testimony for Islam which is certain to make it appealing to the rest of mankind.

Sūra endi cho‘ponlarning halol bo‘lishi haqidagi birinchi oyatdagi istisnolarning tafsilotlarini bayon qilishni boshlaydi: “Sizlarga o‘lik hayvon, qon, cho‘chqa go‘shti haram qilindi; shuningdek, Allohdan boshqa nom bilan zikr qilingan narsa, bo‘g‘ilib o‘lgan, urilib o‘lgan, yiqilib o‘lgan, shoxlangan yoki yirtqich hayvon yegan (hayvon) haram qilindi, faqat uni tirikligida so‘yib olgan bo‘lsangiz, bundan mustasno. Butparastlarning qurbongohlarida so‘yilgan (hayvon) ham haram qilindi. Shuningdek, o‘qlar bilan qur’a tashlab bo‘lishish ham haram qilindi; chunki bularning hammasi gunohdir. Bugun kofirlar sizning dinингиздан umidlarini uzdilar. Shuning uchun ulardan qo‘rqmanglar, faqat Mendan qo‘rqinglar. Bugun sizlarning dinингизни komil qildim, sizlarga ne'matimni to‘la qildim va sizlar uchun din sifatida Islomni tanladim. Kimki ochlikdan majbur bo‘lib, gunohga moyillik qilmasdan (haromdan yesa), bilingki, Alloh Mag‘firat qiluvchi, Rahmli zotdir.” (3-oyat)

The sūrah now begins to give the details of the exceptions made in the first verse of cattle that are lawful to eat: “Forbidden to you are carrion, blood, the flesh of swine; and that over which any name other than God’s has been invoked; and the animal that has been strangled, or beaten to death, or killed by a fall, or gored to death, or savaged by a beast of prey, except that which you may have slaughtered when it is still alive; and [forbidden to you are] animals that have been slaughtered on idolatrous altars. And [forbidden also] is the division [of meat] by raffling with arrows; for all this is sinful. Today, the unbelievers have lost all hope of your religion. Have no fear of them, then, but fear Me alone. This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you. He who is forced by hunger [to eat of what is forbidden], with no inclination to commit sin, [will find] God Much-Forgiving, Merciful.” (Verse 3)

Birinchi uch turdagi narsalar: o'lik hayvon go'shti, qon va cho'chqa go'shti Baqara surasining 173-oyatida harom qilingan deb zikr etilgan. Biz bu taqiq haqida ushbu oyatni muhokama qilganimizda izoh bergan edik: I jild, 182–184-betlar. Inson bilimi bu taqiqning sabablarini kelajakda aniqlay oladimi yoki yo'qmi, bundan qat'i nazar, Ilohiy bilim bu xil ovqatlarning noxush ekanligini aniq qilib qo'ygan. Bizga shu yetarli, chunki Alloh faqat yomon bo'lgan va bir jihatdan inson hayotiga zarar keltiradigan narsalarni harom qiladi, bu zarar insonga ma'lum bo'lsin yoki bo'lmasin. Inson bilimi cheklangan bo'lib qolmoqda. U zarar keltiruvchi barcha narsalarni va foydali bo'lgan hamma narsani bilmaydi.

The first three types: carrion, blood and the flesh of swine are mentioned as forbidden in verse 173 of Sūrah 2, The Cow. We commented on this prohibition in our discussion of this verse: Vol. I, pp. 182-4. Whether human knowledge will eventually be able to determine the reasons for this prohibition or not, Divine knowledge has made it clear that these types of food are unwholesome. This is all that we need to know, because God only forbids what is evil and what harms human life in one way or another, whether such harm is known to man or not. Human knowledge remains limited. It does not know everything that causes harm and all that is useful.

Biz hozirgacha ushbu oyatda batafsil bayon etilgan harom ovqatlar haqida gapirdik.

So far we have discussed the details of forbidden food as detailed in this verse.

Oyat esa, shuningdek, to‘g‘ri muhokamani talab qiladigan boshqa bayonotlarni ham o‘z ichiga oladi.

The verse, however, also includes other statements that require proper discussion.

Bugun kofirlar sizning dinингизdan umidlarini butunlay yo'qotdilar. Shuning uchun ulardan qo'rqmanglar, faqat Mendan qo'rqinglar. Bugun men sizlar uchun dinингизни kamolga yetkazdim, sizlarga Mening ne'matlarimni to'liq ato etdim va sizlar uchun din sifatida Islomni tanladim.

Today, the unbelievers have lost all hope of your religion. Have no fear of them, then, but fear Me alone. This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you.

(3-oyat)

(Verse 3)

Ushbu bayon, taqiqlangan go‘shtlar haqidagi batafsil bayon ichida kelgan, Qur’ondagi oxirgi nozil bo‘lgan oyat edi. U Islom xabarining yakunlanganini va uning ne’matlari to‘liq ado etilganini e’lon qiladi. Sezgi-farosati o‘tkir sahobiy `Umar Payg‘ambarning dunyodagi kunlari sanoqli ekanini his qildi. U o‘z vazifalarini to‘liq bajargan va xabarini yetkazgan edi. U, shubhasiz, Allohning huzuriga chaqirilish vaqti yaqinlashganini bilar edi.

This statement, which comes in the middle of a detailed account of which meat is forbidden to eat, was the last statement of the Qur’ān to be revealed. It declares the completion of the message of Islam and that its blessings have been brought to their full. `Umar, the Prophet’s Companion endowed with a keen insight, felt that the Prophet’s remaining days on earth were numbered. He had discharged all his duties and conveyed his message. He was certain to be called to his appointment with God.

Umar ko‘zlari yoshga to‘lib, o‘sha ketishning yaqinlashayotganini his qildi.

`Umar’s eyes were tearful as he felt the approach of that departure.

Bu buyuk so'zlar shunday oyatda kelganki, uning asosiy mavzusi ayrim turdagi hayvon go'shtlarini taqiqlashdir; hamda oldin zikr qilingan maqsadlarga ega bo'lgan surada kelgan. Bundan shuni tushunamizki, ilohiy qonun yagona va to'liq butundir, uni alohida qismlarga bo'lib bo'lmaydi. Uning hukmlari iymon tushunchasiga, ibodatlarga, ruxsat va taqiqlarga, yoki ijtimoiy tartib-qoidalar va xalqaro munosabatlarga oid bo'lishi mumkin, lekin ularning hammasi teng qadrga ega. Ularning yig'indisi Alloh taolo bu oyatda kamolga yetkazgan din bo'lib, Uning mo''min bandalariga to'la ne'mat qilib ato etgan dinidir. Shu bilan birga, bu Uning bandalari amalga oshirishi uchun tanlagan hayot tarzidir. Bu tizimning biror qismini rad etish — butun tizimni rad etish, ya'ni ilohiy dinni butunlay inkor etish demakdir.

Bu juda ilhomlantiruvchi bayonot. Biz uni uzoq vaqt mulohaza qilishimiz mumkin, u o'zida mujassam etgan muhim haqiqatlar va chuqur ko'rsatmalarni, shuningdek u yuklagan vazifa va majburiyatlarni hech qachon to'liq anglab bo'lmaydi.

This is a highly inspiring statement. We may contemplate it for a long while without exhausting the essential facts and profound directives it contains or the duties and obligations it assigns.

Birinchi bo‘lib xayolimizga keladigan fikr bu dinning kamolotiga oid fikrdir.

The first thought that flashes in our minds dwells on the perfection of this religion.

Mo'minning ko'z oldiga, insoniyat hayotining ilk kunlaridan boshlanib, Alloh elchilari boshchiligida davom etgan iymon karvoni — ularning birinchisi Odam (alayhissalom), so'nggisi esa Alloh'ning yakuniy xabarini insoniyatga yetkazgan Muhammad ﷺ bo'lgan karvon — qanday ko'rinadi? U ilohiy hidoyat bilan yoritilgan, insoniyatga nur olib kelayotgan ulug' karvonni ko'radi. Shuningdek, yo'lni belgilab turgan aniq belgilarni ham ko'radi. Lekin u shunga ham e'tibor beradiki, Allohning har bir elchisi o'z qavmiga yuborilgan edi va har bir xabar ma'lum bir davr uchun mo'ljallangan edi, faqat so'nggi elchi va so'nggi xabar bundan mustasno. Har bir xabar ma'lum muhitda yashovchi aniq bir qavmga qaratilgan edi. Shu sababli, har biri ma'lum sharoitlarga moslashtirilgan edi. To'g'ri, ularning barchasi faqat Allohga bo'ysunishga chaqirgan, chunki ilohiy iymonning mohiyati shudir. Ularning barchasi ilohiy ko'rsatmalarga sadoqat bilan, faqat Allohga to'liq itoat etish ruhida amal qilishni talab qilgan, chunki bu kengroq ma'noda Islomning, ya'ni Allohga taslim bo'lishning mohiyatidir.

What does a believer see when he looks at the procession of faith that started ever since the early days of human life, led by God’s messengers, the first of whom was Adam (peace be upon him), down to Muĥammad, the last of all Prophets conveying God’s final message to mankind? He sees a noble procession enlightened by Divine guidance and bringing light to mankind. He also sees clear landmarks defining the way. But he realises that every one of God’s Messengers was sent to his own community and every message was meant for a certain period of time, with the exception of the last Messenger and the last message. Each message was addressed to a particular community living in a particular environment. Hence, each was adapted to certain conditions. It is true that all of them called for submission to God alone, because that is the essence of the Divine faith. They all required that Divine instructions be faithfully followed, in an attitude of complete obedience to God alone, because this is the essence of Islam in its broader meaning of surrender to God.

Islom insonga iymon tushunchasini beradi, bu tushuncha uni Allohga, Uning farishtalariga, vahiylarga, payg'ambarlarga va Qiyomat kuniga ishonishga undaydi. Ushbu tushunchani shakllantirar ekan, inson faqat o'z sezgilari doirasidan tashqarini anglay olmaydigan hayvonlar olamini tark etib, inson idrokining chegarasidan ancha kengroq sohaga chiqadi. Shunday qilib, inson moddiy va ma'naviy narsalarni, sezilib turadigan va sezilmaydigan narsalarni anglay oladi. Inson Allohning yagonaligini tan olar ekan, Allohdan boshqa har qanday hokimiyatga bo'ysunishdan ozod bo'ladi. U o'zini Allohdan boshqa hech qanday kuch qul qila olmaydi, deb his qiladi. U boshqa har qanday mavjudotga teng, hatto undan ham ulug' ekanini biladi. Ibodatni inson faqat Allohga qiladi, qonunlarini, tizimlarini va konstitutsiyasini faqat Allohdan oladi, faqat Unga tayanadi va faqat Undan qo'rqadi. Islom belgilagan Ilohiy hayot yo'li orqali insonning barcha kuch-qudrati yaxshilikka erishish va hayotni yaxshilashga yo'naltiriladi. Shunday qilib, u hayvonlar darajasidan yoki nafsni qondirishdan yuqoriga ko'tariladi.

Islam gives man a concept of faith which requires him to believe in God, His angels, revelations, messengers and the Day of Judgement. As he formulates this concept, he leaves the realm of animals which comprehend nothing beyond the extent of their senses to an area which extends well beyond the realm of human perception. Thus, man can comprehend the physical and the metaphysical, the perceptible and the imperceptible. As man acknowledges God’s oneness, he is liberated from submission to any authority other than that of God. He feels that he cannot be enslaved by any power other than that of God. He is equal to, if not nobler than, any other creature. It is to God alone that man addresses his worship, from God alone he receives his laws, systems and constitution, on God alone he relies, and Him alone he fears. Through the Divine way of life, laid down by Islam, all human power is dedicated to achieve goodness and to improve life. Thus, he is elevated above the standard of animals, or the fulfilment of desires.

Faqat johiliyat, ya'ni (bu Islomdagi atama bo'lib, Ilohiy vahiyga asoslanmagan har qanday tizimni anglatadi) zulmatli hayotning haqiqiy mohiyatini va uning zulmkor tushunchalari hamda tartibsizligini bilgan kishigina Islomni joriy etish orqali insonning Allohning ne'matlaridan to'liq bahramand bo'lishini tushuna oladi. Puch tushunchalarga ergashib, adashish, zarar va tartibsizlik ichida yashagan kishi imonning ne'matini to'liq qadrlay oladi. Inson o'zi uchun yaratgan turli tizimlarda zulm, chalkashlik va muvozanatning butunlay yo'qligidan kelib chiqadigan azob-uqubatlar haqida o'ylaganda, imon bilan va Islom tizimini joriy etgan holda yashash bu dunyoda bahramand bo'lishimiz mumkin bo'lgan eng buyuk ne'mat ekanini mutlaq ishonch bilan aytish mumkin.

Only a person who has known the true nature of the life of darkness, or jāhiliyyah, (which is the Islamic term for any system not based on Divine revelations) and its oppressive concepts and chaos can appreciate the fact that only through the implementation of Islam does man enjoy the full measure of God’s blessings. A person who has experienced a life of error, loss and chaos following hollow concepts can fully appreciate the blessing of faith. When one reflects on the suffering that results from tyranny, confusion and total lack of balance in all sorts of systems human beings devise for themselves, one can state with absolute conviction that life with faith and with the implementation of the Islamic system is the greatest blessing we may enjoy in this world.

Nihoyat, mo'min kishi shu haqda o'ylashi lozimki, uning uchun din sifatida Islomni tanlagan zot Allohdir. Bu esa Ollohning bu ummatga bo'lgan g'amxo'rligi va muhabbatining namoyonidir.

Finally, a believer is bound to reflect on the fact that it was God who chose Islam as a faith for him. This then is a manifestation of God’s care and love for this nation.

U'zi O'zi unga hayot qonunlarini o'rnatib bergan.

It is He Himself who has laid down its code of living for it.

Bu so'zlar bu ummatning yelkasiga og'ir yuk qo'yadi, ya'ni u shu buyuk ilohiy g'amxo'rlikka loyiq ekanini isbotlashi kerak. Yo'q! Men Allohdan mag'firat so'rayman. Bu ummat barcha avlodlari bilan qanchalik ham bersa, Xudoning unga ko'rsatgan g'amxo'rligiga teng kela olmaydi.

These words place a heavy burden on the shoulders of this nation whereby it must prove itself equal to this great Divine care. No! I pray God for forgiveness. Nothing that this nation in all its generations can give will match the care God has taken of it.

Insonlar Xudoning ne'matlariga shukr qilish va Uni hamd bilan ulug'lashda qo'lidan kelganicha harakat qila oladilar, xolos. Shu tariqa ular o'z burchlarini anglab yetganliklarini ko'rsatadilar va uni imkon qadar ado etishga intiladilar, shu bilan birga, har qanday kamchilik va xatolari uchun Xudodan kechirim so'raydilar.

People can only do their utmost in acknowledging God’s grace and praising Him for it. In this way, they show that they are aware of their duty and try to fulfil it as best they can, seeking God’s forgiveness at the same time for any slips or failures.

Xudo Ўzi Islom dinini musulmon ummati uchun tanlaganligi, musulmonlardan bu tanlovning qadriga yetishni va Xudo tanlovini hayotlarida amalga oshirish uchun barcha kuch-g‘ayratlarini sarflashni talab qiladi. Xudo o‘zi uchun tanlagan narsani e’tiborsiz qoldirish, hatto rad etish va Xudo belgilagan yo‘ldan boshqa hayot tarzini o‘zi uchun o‘rnatishga urinish qanchalik ahmoqona va baxtsizlik bo‘lardi. Bunday munosabat dahshatli va jazolanadigan jinoyatdan boshqa narsa emas. Xudoning tanlovini rad etgan kishi bu jinoyatdan qutulib qololmaydi. Xudo Islomni hech qachon bilmagan kishilarni ma’lum muddat o‘zlari xohlagancha yashashga qo‘yib berishi mumkin. Islomni bilgan, lekin uni rad etgan yoki tark etgan va o‘zlari uchun boshqa hayot yo‘llarini tanlaganlar esa o‘z tanlovlarining natijalarini munosib ravishda ko‘radilar.

The fact that God Himself has chosen this religion for the Muslim nation requires Muslims to appreciate the value of this choice and to exert every effort to implement God’s choice in their lives. How foolish and miserable it would be of anyone to ignore, or indeed reject, what God has chosen for him and to try to establish for himself a way of life different from that laid down by God. Such an attitude is nothing short of a ghastly and punishable crime. Its perpetrator cannot escape scot- free when he rejects God’s choice. God may leave those who have never known Islam to do what they like for a period of time. As for those who have known Islam and rejected or abandoned it, choosing for themselves other methods of life, these will deservedly suffer the results of their choice.

Ular sizdan nimalar halol ekanini so'raydilar. Ayting: Sizga barcha pokiza narsalar halol qilindi. Sizlarga Alloh o'rgatgan bilimdan o'rgatilgan, ov qiladigan yirtqich hayvonlar esa, ular sizlar uchun tutib kelgan narsadan yeysizlar; faqat uning ustiga Alloh nomini zikr qiling va Allohdan qo'rqing. Albatta, Alloh hisob-kitobda tezdir.

They ask you what is lawful to them. Say: Lawful to you are all good things of life. As for those hunting animals which you train by imparting to them something of the knowledge God has imparted to you, you may eat of what they catch for you. But mention God’s name over it and have fear of God; indeed, God is swift in reckoning.

Bugun sizlarga barcha pokiza narsalar halol qilindi. Kitob berilganlarning taomi sizlarga halol, sizlarning taomingiz ham ularga haloldir. Mo'min ayollardan iffatli ayollar va sizlardan oldin kitob berilganlardan iffatli ayollar ham (sizlarga halol) — agar ularga mahrlarini berib, nikoh yo'li bilan olsangiz, zino qilmasdan va yashirin do'st tutmasdan.

Today, all the good things of life have been made lawful to you. The food of those who were given revelations is lawful to you, and your food is lawful to them. And the virtuous women from among the believers and the virtuous women from among those who were given revelations before you (are also lawful to you) when you give them their dowers, taking them in honest wedlock, not in fornication, nor as mistresses.

Imonni rad etgan kishining barcha amallari behuda bo‘ladi. U oxirat kunida ziyon ko‘ruvchilardan bo‘ladi. (4-5-oyatlar)

Anyone who rejects the faith (will find that) all his works will be in vain. In the life to come he shall be among the losers. (Verses 4-5)

Bu imonli kishilarning halol-harom haqidagi bu savoli tanlangan jamoaning ruhiy holatini ifodalaydi, ular Xudoning O‘zi tomonidan muxotab qilinishi sharafiga muyassar bo‘lgani uchun shunday holatda edilar. Bu savol bizga ularning johiliyat davrida amal qilingan har bir narsaga Islomga zid bo‘lib qolmasligi uchun yaqinlashishdagi ehtiyotkorlik kayfiyatini tasavvur qilish imkonini beradi. Ular yangi hayot tarziga mos kelishiga ishonch hosil qilish uchun har bir narsa haqida so‘rashni zarur deb bilar edilar.

This question from the believers about what is lawful describes the frame of mind the chosen community adopted by virtue of the honour of being addressed by God Himself. It gives us an impression of the sort of reluctance they had in approaching anything that was practised in pre-Islamic days lest it be unacceptable to Islam. They felt that they needed to ask about everything to make sure that it fitted with their new way of life.

Sura davom etib, mo'minlar uchun ruxsat etilgan yana bir qancha turdagi taomlarni bayon qiladi va unga nikoh borasida ruxsat etilganlarni qo'shadi. "Bugun sizlarga hayotning barcha yaxshi narsalari halol qilindi. Kitob berilganlarning taomi sizlarga halol, sizlarning taomingiz ham ularga halol. Mo'min ayollardan iffatli ayollar va sizlardan oldin kitob berilganlardan iffatli ayollar ham (sizlarga halol), agar ularga mahrlarini bersangiz, ularni pok nikoh bilan olsangiz, zino qilmasangiz va yashirin do'st tutmasangiz." (5-oyat)

The sūrah goes on to outline more types of food made permissible for believers, and adds to that what is permissible in marriage. “Today, all the good things of life have been made lawful to you. The food of those who were given revelations is lawful to you, and your food is lawful to them. And the virtuous women from among the believers and the virtuous women from among those who were given revelations before you (are also lawful to you) when you give them their dowers, taking them in honest wedlock, not in fornication, nor as mistresses.” (Verse 5)

Yana, izohlanayotgan narsalarning turli-tumanligi dastlab yaxshi deb ta'riflanadi: "Bugun sizlarga barcha pokiza narsalar halol qilindi." Bu biz allaqachon ta'kidlagan ma'noni kuchaytiradi: musulmonlarga faqat yomon narsalar harom qilingan. Pokiza narsalarni halol qilish doirasida, Islom yurtida musulmonlar bilan birga yashayotgan yoki musulmonlar bilan sulh shartnomasi asosida yoki oddiy sadoqat munosabatlarida bo'lgan g'ayrimusulmon jamoalar bilan munosabatda Islom bag'rikengligining haqiqiy namunasini ko'ramiz.

Again the variety of permissible pleasures are initially described as good: “Today all the good things of life have been made lawful to you.” This emphasises the meaning we have already stressed, explaining that only evil things have been forbidden to Muslims. Within the framework of making good things lawful, we witness a genuine manifestation of Islamic tolerance when it comes to dealing with non-Muslim communities living side by side with Muslims in the land of Islam, or perhaps having a relationship based on a peace treaty or one of simple loyalty.

Islom bu jamoalarga faqat diniy erkinlik berib, ularning jamiyatdan ajralib yashashiga yo‘l qo‘ymaydi. U hamkorlik va o‘zaro do‘stlikka asoslangan ijtimoiy tuzilma yaratadi. Ularning taomi musulmonlar uchun halol, musulmonlarning taomi ham ular uchun halol bo‘lib, shu tufayli mehmonchilik va mehmondorchilik almashinishi mumkin bo‘ladi.

Islam does not merely extend religious freedom to these communities allowing them to live a life of isolation from the rest of society. It creates a social set-up based on partnership and mutual friendship. Their food is lawful to Muslims and the food of Muslims is also lawful to them, so that visits and hospitality can be exchanged.

Ushbu go'zal taom va yaxshi, fazilatli ayollar haqidagi nutqdan so'ng namoz va namozga tayyorlanish uchun taharat qoidalari haqida gap boradi.

This discourse about good food and good, virtuous women is followed by a reference to prayer and regulations governing purification in preparation for prayer.

Ey iymon keltirganlar, namozga turmoqchi bo'lganingizda, yuzlaringizni, tirsaklaringizgacha qo'llaringizni yuvinglar, boshlaringizni masx qilinglar va oyoqlaringizni to'piqlarigacha yuvinglar.

“Believers, when you are about to pray, wash your faces, and your hands and arms up to the elbows, and pass your wet hands lightly over your heads, and wash your feet up to the ankles.

Agar siz janoblik holatida bo'lsangiz, o'zingizni poklang. Agar kasal bo'lsangiz yoki safarda bo'lsangiz, yoki biringiz hojatxonadan kelgan bo'lsa, yoki ayollar bilan yaqinlik qilgan bo'lsangiz-u, suv topa olmasangiz, u holda pok tuproqqa murojaat qiling, uni yuzlaringiz va qo'lларингизга engil surtib oling. Alloh sizlarga qiyinchilik solishni istamaydi, balki sizlarni poklashni va sizlarga O'z ne'matlarini to'liq ato etishni xohlaydi, shunda shukr qilasiz». (6-oyat)

If you are in a state of ceremonial impurity, purify yourselves. But if you are ill, or on a journey, or if one of you has come from the toilet, or if you have been in intimate contact with women and can find no water, then have recourse to pure dust, passing therewith lightly over your faces and your hands. God does not want to impose any hardship on you, but He wants to purify you, and to bestow on you the full measure of His blessings, so that you may be grateful.” (Verse 6)

Bu tasodifiy emas, poklanish qoidalari ov, ehromga kirish va Muqaddas masjiddan Musulmonlarni qaytarganlar bilan munosabat qoidalari bilan birga zikr etilgan. Bu, shuningdek, ushbu surahning umumiy mazmuniga ham aloqasiz emas. Haqiqatan ham, u aniq maqsatga xizmat qilish uchun to‘g‘ri joyda kelgan.

It is not by mere coincidence that regulations on purification are mentioned together with regulations on hunting, consecration and dealing with those who turned the Muslims away from the Sacred Mosque. Nor is it unrelated to the general context of this sūrah. Indeed, it comes at the right place to serve a definite purpose.

Birinchidan, bu hayotning yaxshi narsalarining yana bir jihatiga ishorадир: yaxshi ovqat va poklik sohibi bo‘lgan ayollar bilan birga eslatiladigan ruhiy zavqning sofligi. Namozda mo‘min kishi barcha moddiy hashamatlardan ustun turadigan zavqni topadi. Bu pok muhit va to‘liq ixlos ichida Alloh bilan uchrashishdan olinadigan zavqdir. Ovqat va nikoh lazzatlari bayon qilingandan so‘ng, undan yuqoriroq darajadagi zavq, ya’ni poklanish va namoz haqida gapiriladi.

"Ey iymon keltirganlar, namozga turmoqchi bo‘lganingizda..." Namoz — Alloh bilan uchrashuvdir. Namoz o‘qimoqchi bo‘lgan kishi Alloh taolo huzurida turadi, Unga iltijo qiladi va Unga juda samimiy tarzda murojaat qiladi. Shuning uchun unga to‘g‘ri tayyorlanish muhimdir. Bu jihatdan ruhiy tayyorgarlikka yordam berish uchun jismoniy poklanish zarur. Ehtimol, biz tushunganimizcha — haqiqatni faqat Alloh biladi — aynan shu sabab bilan wudu qilish talab etilgan bo‘lishi mumkin. Wuduning asosiy qismlari ushbu Qur’on oyatida batafsil bayon etilgan: yuzni, qo‘llarni tirsaklargacha yuvish, boshni nam qo‘l bilan yengilgina mash etish va oyoqlarni to‘piqlargacha yuvish. Bu talablar olimlar orasida juda kichik farqlarga sabab bo‘lgan. Ulardan eng muhimi, ularni ushbu oyatda zikr etilgan tartibda bajarish kerakmi yoki ma’lum bir tartibsiz bajarish mumkinmi, degan masaladir. Bunday wudu hojatxonaga borish yoki shamollatish kabi kichik najosatlar bilan poklik buzilganda talab etiladi. Jismoni to‘liq yuvinish yoki g‘usl, ya’ni butun badanni yuvish, uyqudagi yoki uyg‘oqlikdagi maniy chiqishi, jinsiy aloqa va ayollarda hayz natijasida yuzaga keladigan katta najosat holatini bartaraf etish uchun talab qilinadi. Oddiy va to‘liq holatlardagi wuduning talablarini bayon qilgandan so‘ng, Qur’on oyati ularning har ikkisi o‘rnini bosishi mumkin bo‘lgan quruq tahorat — tayammum haqida so‘zlaydi.

“Believers, when you are about to pray...” Prayer is a meeting with God. Anyone who is about to offer a prayer stands up in front of God Himself, makes his supplication to Him, and addresses Him in a highly intimate manner. Therefore, it is important to prepare for it properly. In this respect, it is necessary to undergo a physical purification to help with the spiritual preparation. Perhaps this is the reason, as we understand it — though God alone knows the truth — for the requirement of ablution, the essential parts of which are detailed in this Qur’ānic verse: to wash one’s face, hands and arms to the elbows, to wipe one’s head lightly with one’s wet hand and to wash one’s feet up to the ankles. These requirements are the subject of very minor differences among scholars, perhaps the most important of which is whether they should be done in the order they are mentioned in this verse or done without following any particular order. This type of ablution is required for a minor invalidation of purity, such as going to the toilet or releasing wind. A shower or a bath in which one washes all one’s body is required to remove a state of ceremonial impurity which happens as a result of ejaculation whether through a wet dream or when awake, sexual intercourse and also women’s menstruation. Having outlined the requirements of ablution in both ordinary and total situations, the Qur’ānic verse speaks of dry ablution which may replace either type.

Bu imkoniyat musulmonlar quyidagi holatlarda foydalanishlari mumkin bo‘lgan yengillikdir: suv topilmaganda; kishi kasal bo‘lib, oddiy taharat, ya’ni wuḍū’ olishi kerak bo‘lganda yoki unga to‘liq taharat, ya’ni

Shu paytgacha, sura gunoh-savobga oid bir qator ko'rsatmalarni bayon qildi: mo''minlarga ruxsat etilgan ovqatlar, poklanish va boshqa masalalar haqida. Bu ko'rsatmalarga izoh berar ekan, sura mo''minlarga imonni qabul qilganliklari bilan Alloh ularga ato etgan ne'matlarni va Uning ular bilan tuzgan ahdini eslatadi: ular eshitadilar va itoat etadilar. Aynan shu ahd ularni Islom jamoasiga kiritadi. Keyingi oyatlar ularni Xudodan qo'rqishga va Uning odamlar xayolidan o'tkazadigan barcha fikrlardan xabardor ekanligiga eslatadi.

So far, the sūrah has outlined a number of instructions concerning the types of food believers are permitted to eat, purification and other matters. By way of commenting on these instructions, the sūrah reminds the believers of the blessings God has bestowed on them when they have accepted the faith and the covenant He has made with them that they will listen and obey. It is indeed this covenant that admits them into the fold of Islam. The next verses remind them to have fear of God and that He is aware of all thoughts people may entertain.

Esingizda bo‘lsin, Alloh sizga ato etgan ne’matlarni va “Eshitdik va itoat etdik” deganingizda sizni bog‘lagan ahdni. Shuning uchun Allohdan qo‘rqing. Albatta, Alloh ko‘ksidagi sirlarni bilguvchidir. Ey iymon keltirganlar! Allohga sadoqat bilan mustahkam turing, adolat bilan guvohlik beruvchilar bo‘ling. Biror qavmga bo‘lgan adovatingiz sizni adolatdan chetga chiqarmasin. Adolatli bo‘ling, bu taqvoga yaqinroqdir. Va Allohdan qo‘rqing. Albatta, Alloh qilayotgan ishlaringizdan xabardordir.

Remember always the blessings God has bestowed on you and the covenant with which He has bound you when you said: “We have heard and we obey.” Hence, remain God-fearing. Surely God has full knowledge of the secrets of people’s hearts. Believers, be steadfast in your devotion to God, bearing witness to the truth in all equity. Never allow your hatred of any people to lead you away from justice. Be just, this is closer to righteousness. And remain God- fearing. Surely, God is aware of all that you do. (Verses 7-8)

Birinchi avlod, ya’ni Qur’on ilk bor muxotab qilgan kishilar, bu dinni Alloh ularga ato etgani bilan ularga berilgan ne’matlarning ulug‘ligini to‘la anglab yetgan edilar. Ular buning o‘zgarishini o‘zlarida, hayotlarida, jamiyatlarida hamda insoniyat orasida egallagan o‘rinlarida his qilardilar. Bu ne’matga oddiygina ishora qilish ham ularning e’tiborini hayotning buyuk va inkor etib bo‘lmaydigan haqiqatiga qaratish uchun doim yetarli edi. Xuddi shunday, Alloh ularni tinglash va itoat etishga bog‘lagan ahd eslatilganda, ularda or-nomus tuyg‘ulari uyg‘onardi, chunki ular Qodir Alloh bilan tuzilgan shartnomaning ikkinchi tomoni edilar. Bunday munosabatni tafakkur qilgan mo‘min uchun bu chindan ham ulug‘ narsadir. Shu sababli, ularga Allohdan qo‘rqish burchini eslatish o‘zi yetarli edi. Ular doimo Allohni eslab yashardilar: “Bas, Allohdan qo‘rqinglar. Albatta, Alloh ko‘ngillardagi sirlarni biluvchidir.” (7-oyat)

Xudo bilan Muslim ummatini bog'lagan ahdning bir qismi ularni boshqa odamlar bilan mutlaq adolat asosida muomala qilishga majbur etadi. Bu adolat hech qachon sevgi yoki nafrat tuyg'ulari, manfaatlar yoki har qanday munosabatlar ta'sirida o'zgarmaydi. Bu adolat yagona Xudoga sadoqatda sobit qolish burchiga asoslangan. Adolat tarozisining muvozanatini buzishga hech qanday ta'sirga yo'l qo'yilmaydi, ayniqsa mo'minlar Xudoning ularni kuzatib turishini va dillarining tub-tubida nima borligini bilishini yaxshi anglaganlarida. Ular bu xitobni to'liq tushunadilar: "Ey iymon keltirganlar, Xudoga sadoqatda sobit bo'linglar, haqiqatga to'la adolat bilan guvohlik beringlar. Hech bir qavmga bo'lgan nafratingiz sizni adolatdan chetga chiqarmasin."

Part of the covenant with which God has bound the Muslim community requires it to deal with other people on the basis of absolute justice, which is never affected by feelings of love or hatred, or by feelings, interests, or relations of any kind. It is justice based on the duty of remaining steadfast in devotion to God alone. No influences are ever allowed to tilt the balance of justice, especially when believers are mindful that God watches over them and knows what lies at the bottom of their hearts. They fully understand this address: “Believers, be steadfast in your devotion to God, bearing witness to the truth in all equity. Never allow your hatred of any people to lead you away from justice.

Adolatli bo'ling, bu taqvoga yaqinroqdir. Va Allohdan qo'rqing. Albatta, Alloh qilayotgan barcha ishlaringizdan xabardordir.” (Oyat 8) Ilgari bu surada Alloh mo'minlarga Makkadagi Muqaddas masjidga kirishlariga to'sqinlik qilganlarga nisbatan nafratlari tajovuzga aylanmasligini buyurgan edi. Bu, haqiqatan ham, ularni Ilohiy tizim darajasiga ko'targan o'zini tutish va bag'rikenglikning qattiq me'yoridir. Endi ularga buyuriladiki, nafrat hech qachon ularni adolatdan chetga olib ketmasin. Bu yanada yuqori va erishish ancha qiyin bo'lgan me'yordir. Birinchisi, tajovuz qilmaslikni talab qiladigan bosqich edi. Bu yerda esa ular nafrat va dushmanlik his-tuyg'ulariga qaramay adolatni saqlashlari talab qilinadi. Birinchi bosqich o'zini tutishni talab qiladigan passiv munosabat bilan cheklangan edi. Ikkinchisi esa mo'minlarga dushman bo'lgan va ular tomonidan yoqtirilmaydigan odamlarga adolatni ta'minlaydigan faol munosabatdir.

Be just, this is closer to righteousness. And remain God-fearing. Surely, God is aware of all that you do.” (Verse 8) Earlier in this sūrah, God forbade the believers to allow their hatred of those who prevented them from entering the Sacred Mosque in Makkah to turn into an act of aggression against them. This is indeed a tough standard of self-restraint and tolerance to which they were elevated by the Divine system. Now they are ordered that hatred must never lead them away from justice. This is an even higher standard which is much more difficult to attain. The first was a stage requiring them not to launch aggression. Here, they are required to maintain justice despite their feelings of hatred and hostility. The first stage stopped at a passive attitude requiring self- restraint. The second is a proactive attitude ensuring justice to people who are hostile to the believers and detested by them.

Bundan tashqari, Alloh bilan yakka holda muomala qiladigan mo'minlarga Alloh tomonidan mukofot berilishi shart. Bu mukofot odamlarni o'z burchlarini bajarishga va amanatlarini ado etishga ruhlantirish uchun kerak. Kufr keltirgan va Alloh oyatlarini inkor etganlarning oqibati esa iymon keltirib, yaxshi amallar qilganlarnikidan farq qilishi kerak: "Alloh iymon keltirib, yaxshi amallar qilganlarga mag'firat va katta mukofot va'da qildi. Kufr keltirib, oyatlarimizni inkor etganlar esa — ana o'shalar do'zax ahlidir."(9-10-oyatlar)

Moreover, there must be a reward given by God to the believers, who deal with Him alone. This reward is needed to give encouragement to people to fulfil their obligations and to discharge their trust. The end of those who disbelieve and deny God’s revelations must be different from that of those who believe and do well: “God has promised those who believe and do good works that they shall have forgiveness of sins and a rich reward. As for those who disbelieve and deny Our revelations — they are the ones destined for Hell.” (Verses 9-10)

Bu mukofot — ishonchni ado etishda imonlilarning bu hayotning hashamat va boyliklaridan mahrum bo'lganlari uchun ularni taskin berish uchundir. Bu shunday mukofotki, u imonlilarning insonlarning qaysarligi va haqiqatni ataylab inkor etishiga duch kelganda boshdan kechirgan barcha mashaqqatlarni hech narsaga aylantiradi. Ilohiy adolat yaxshilar bilan yomonlarga bir xil muomala qilmasligi, albatta, adolatdir.

This is a reward to compensate good believers for what they miss of the luxuries and riches of this life when they fulfil their trust. It is a reward that reduces to insignificance all the hardship faced by the believers as they face up to human obstinacy and determined denial of the truth. It is only fair that Divine justice will not deliver to the good and the bad the same treatment.

Imonlilar Xudo bilan munosabatda barcha vasvasa va to‘siqlarni yengib o‘tishlari uchun ushbu ilohiy adolat va mukofot tizimiga tayanishlari zarur.

Believers need to look up to this Divine system of justice and reward, so that they are able to overcome all temptations and impediments when they deal with God.

Ba'zi odamlarga Xudoning ulardan rozi ekanini his qilishning o'zi kifoya qiladi, bu esa, shuningdek, omonatni ado etishning qadriga yetishlariga yordam beradi. Ammo Ilohiy tizim barcha odamlar bilan, va inson tabiatining o'zi bilan ish ko'radi. Xudo biladiki, inson tabiatan gunohlarning kechirilishi va mo'l mukofot va'dasiga muhtoj bo'ladi, shuningdek, kofirlarning oqibati va ularning jazosini bilishga ehtiyoj sezadi. Bu mo'minlarning ko'nglini tinchlantiradi va ularga yomon kishilarning makr-hiylalariga qarshi turish imkonini beradi, ayniqsa, ular o'zlariga ko'rsatilgan zulm tufayli nafrat qilgan kishilarga nisbatan ham adolat bilan muomala qilishga buyurilgan bo'lsalar.