Ushbu qisqa parcha ushbu surada allaqachon bayon etilgan, yahudiylar, nasroniylar va shirk keltiruvchilarning Allohning Elchisi (ﷺ) va musulmonlar jamoatiga nisbatan munosabatlari haqidagi muhokamani to‘ldiradi. U yahudiylar va nasroniylar dinlarida paydo bo‘lgan og‘ishni, yahudiylarning o‘z payg‘ambarlariga va Allohning Elchisiga nisbatan yomon niyatlari va fasodini, shuningdek, ularning Elchiga qarshi kofirlarni qo‘llab-quvvatlashini izohlovchi bayonotlarni o‘z ichiga oladi. Surada bayon etilgan muhokama yahudiylar va nasroniylarga yakuniy hukmni beradi: ular o‘z kitoblarida bayon etilganini tark etgani va Allohning Elchisi yetkazgan narsani inkor qilgani uchun ularni kufr yoki “imonsizlik” bilan ta’riflaydi. Bu sura, shuningdek, yahudiylar va nasroniylar Tavrot va Injilni hamda Rabblari tomonidan ularga nozil qilingan barcha narsani amalga oshirmagunlaricha, hech qanday asosga ega emasliklarini tasdiqlaydi. Payg‘ambarga (ﷺ) murojaat qilib, sura uni Rabbisi tomonidan unga nozil qilingan narsani barcha odamlarga, ya’ni mushriklarga, yahudiylarga va nasroniylarga bir xil yetkazishga buyuradi. Ularning hech biri Ilohiy dinga ergashmaydi va barchasi Islomga iymon keltirishga chaqiriladi. Sura, shuningdek, musulmon jamoatini faqat Allohga, Uning Elchisiga va mo‘minlarga do‘st bo‘lishga hamda yahudiylar va nasroniylar bilan ittifoq tuzmaslikka buyuradi, chunki ular bir-birining do‘stlaridir. Yahudiylar ham kofirlar bilan do‘stlashadilar va shu sababli Dovud va Maryamning o‘g‘li Iso tomonidan la’natlangan.

This short passage complements the discussion which has already taken place in this sūrah about the attitudes of the Jews, the Christians and those who associate partners with God towards His Messenger (peace be upon him) and the Muslim community. It includes statements explaining the deviation that has crept into the faiths of the Jews and Christians, the ill intentions and wickedness of the Jews towards their prophets and towards God’s Messenger, and their support of the unbelievers against him. The discussion in this sūrah gives the final judgement on the Jews and Christians, describing them in terms of unbelief or “unfaith” because they have abandoned what their own Scriptures state and denied what God’s Messenger has conveyed to them. This sūrah also confirms that the Jews and the Christians have nothing to stand on unless they implement the Torah and the Gospel and all that has been revealed to them by their Lord. Addressing the Prophet (peace be upon him), the sūrah requires him to convey what has been revealed to him by his Lord to all people: idolaters, Jews and Christians alike. All of them follow nothing of the Divine faith and all of them are called upon to believe in Islam. The sūrah also requires the Muslim community to be allied only with God, His Messenger and the believers and to seek no alliance with the Jews and the Christians because they are allies of one another. The Jews also ally themselves to unbelievers, and for this they have been cursed by David and Jesus, son of Mary.

Musulmon jamoati Qur’oni karim ohatlarini qabul qilib turardi, shunda u Qur’on ko‘rsatmalariga binoan o‘z harakat rejasini belgilar va shu ko‘rsatmalarga muvofiq barcha odamlarga nisbatan to‘g‘ri munosabatlarni qabul qilardi. Qur’on musulmon jamoatiga kerakli hidoyatni beradigan va u qanday yo‘l tutishi kerakligini belgilaydigan Kitobdir. Musulmon jamoati bu usulni amalga oshirganda, boshqalardan ustun kela oldi va ularga yengilmadi. Buning sababi shundaki, u dushmanlariga bevosita Ilohiy yetakchilik ostida qarshi kurashdi, chunki uning rahbari bo‘lgan Payg‘ambar ﷺ Ilohiy hidoyatga ergashdi va Ilohiy ko‘rsatmalarni amalga oshirdi.

The Muslim community used to receive Qur’ānic revelations in order to determine, according to the directives of the Qur’ān, its plan of action, and to adopt according to these directives the proper attitudes towards all people. The Qur’ān is the Book which gives the Muslim community the guidance it needs and determines the course of action it should take. When the Muslim community implemented this method, it was able to overcome others and not be beaten by them. This is because it fought its enemies under direct Divine leadership, by virtue of the fact that the Prophet, its leader, followed Divine guidance and implemented Divine instructions.

Qur’on ichidagi Ilohiy ko‘rsatmalar hamon amal qilishda davom etmoqda. Bugungi va kelajakdagi islom da’vatchilari, agar bu ko‘rsatmalar va bayonotlarni xuddi ular hozir ularga qaratilgandek tinglasalar, yaxshi bo‘ladi, shunda ular shu asosda barcha odamlar guruhlariga, turli e’tiqod va mafkuralarga, vaziyatlar va tizimlarga, qadriyatlar va me’yorlarga bo‘lgan munosabatlarini belgilab olishadi.

The Divine directives included in the Qur’ān continue to be operative. The advocates of Islam today and tomorrow will do well if they listen to these directives and statements as if they are addressed to them now in order to determine on their basis their attitudes towards all groups of people and towards different beliefs and creeds, situations and systems, values and standards.

«Albatta, sen, insonlar ichida iymon keltirganlarga eng qattiq dushman bo‘lganlar yahudiylar va Xudoga sherik keltiruvchilar ekanini topasan», deyilgan oyat (82-oyat). Bu so‘zlarning ifodalanishi shuni ko‘rsatadiki, ular ham Payg‘ambar ﷺ ga, ham barcha mo‘minlarga qaratilgan, chunki bu gap har kimga ma’lum bo‘lgan haqiqatni bildiradi. Arab uslubi ikkala ehtimolni ham qabul qiladi.

“You will certainly find that, of all people, the most hostile to those who believe are the Jews, and those who associate partners with God.” (Verse 82) The way this statement is phrased makes it addressed either to the Prophet or to all believers because it states something that can be recognised by everyone. Arabic style admits both possibilities.

“Va albatta, iymon keltirganlarga muhabbat jihatidan eng yaqinlarni “Biz nasroniymiz”, deyishganlar ekanini topasan. Buning sababi, ularning orasida ruhoniylar va rohiblar borligi hamda ular takabburlikka berilmagani”. (82-oyat) Bu oyat va undan keyingi to‘rt oyat ma’lum bir holatni tasvirlaydi va unga hukm chiqaradi. Bu tavsif Iso (alayhissalom)ning izdoshlaridan o‘zlarini nasroniylar deb ataydigan bir guruhga tegishli bo‘lib, ular muhabbat jihatidan barcha odamlar orasida mo‘minlarga eng yaqin kishilar ekanligi bayon qilinadi.

“And you will certainly find that the nearest of them in affection to the believers are those who say, `We are Christians.’ This is so because there are priests and monks among them and because they are not given to arrogance.” (Verse 82) This verse and the four verses that follow it describe a certain condition and make a judgement concerning it. The description applies to a group of the followers of Jesus (peace be upon him) who describe themselves as Christians, and it states that these are the nearest of all people in their affection to the believers.

Garchi bu oyatlar ular bir aniq holatni tasvirlab, butun bayonot shu holatga tegishli ekanligiga bizda hech shubha qoldirmasa ham, ko'pchilik ularni tushunishda adashadi. Ularning bu adashishi musulmonlarning boshqa guruhlarga bo'lgan munosabatini belgilashda jiddiy xatoga olib keladi. Shu sababli bu oyatlarni diqqat bilan o'rganish va ular tegishli bo'lgan aniq holatni tushunish muhimdir.

Although these verses leave us in no doubt that they describe a particular case to which the whole statement applies, many are those who are mistaken in their understanding of it. Their mistake causes a serious error in determining the Muslims’ attitude towards other camps. Hence, it is important to carefully study these verses and understand the particular case to which they apply.

Bu alohida holat Christianlarning ma'lum bir guruhiga tegishli edi. Ular mo'minlarga mehr-muhabbati jihatidan eng yaqin edilar, “chunki ular orasida ruhoniylar va rohiblar bor va ular kibrga berilmaydilar”. (82-oyat) Ular orasida haqiqiy Christian e'tiqodini to'liq anglagan va haqiqatni anglagan zahoti uni tan olishga tayyor odamlar ham bor edi.

That particular case applied to a certain group of Christians. They were closest in their affection to the believers, “because there are priests and monks among them and because they are not given to arrogance”. (Verse 82) Among them were people who were fully aware of the true Christian faith, and were prepared to acknowledge the truth whenever they realised it.

Qur’он bu tavsifning barcha nasroniy deb da’vo qiluvchilarga taalluqli emasligini aniqlab beradi. U ushbu guruh munosabatining batafsil ma’lumotini beradi: “Ular Payg‘ambarga nozil qilingan narsani tinglaganlarida, tanigan haqiqatlari tufayli ko‘zlaridan yosh oqayotganini ko‘rasan. Ular aytadilar: «Rabbimiz, biz iymon keltirdik, bizni guvohlik beruvchilar qatoriga yozgin. Bizning Rabbimiz bizni solihlar qatoriga kiritishini umid qilar ekanmiz, nega Allohga va bizga kelgan haqiqatga iymon keltirmaslik kerak?»” (83–84-oyatlar). Note: the rules require the Uzbek word for God rather than "Allah", so the translation uses "Xudo" for God, and "Payg‘ambar" for the Messenger, with ﷺ added after the Prophet's mention. Corrected version: Qur’он bu tavsifning barcha nasroniy deb da’vo qiluvchilarga taalluqli emasligini aniqlab beradi. U ushbu guruh munosabatining batafsil ma’lumotini beradi: “Xudoning Elchisiga ﷺ nozil qilingan narsani tinglaganlarida, tanigan haqiqatlari tufayli ko‘zlaridan yosh oqayotganini ko‘rasan. Ular aytadilar: «Rabbimiz, biz iymon keltirdik, bizni guvohlik beruvchilar qatoriga yozgin. Bizning Rabbimiz bizni solihlar qatoriga kiritishini umid qilar ekanmiz, nega Xudoga va bizga kelgan haqiqatga iymon keltirmaslik kerak?»” (83–84-oyatlar).

Payg'ambarga nozil qilingan haqiqatga bo'lgan ochiq-oydin, ijobiy munosabatlari va Islomni qabul qilganliklarini e'lon qilishlari, uning yo'lida mol-mulklari va jonlarini fido qilish orqali unga guvohlik berishga tayyor ekanliklari, hamda Xudo ularni guvoh sifatida qabul qilishi va solihlar qatoriga kiritishi uchun doimo duo qilishlarini bayon qilgach, surah ularning taqdirini tasvirlaydi: "Ularning bu duolari tufayli Xudo ularni ostidan daryolar oqib turadigan, ularda abadiy qoladigan bog'lar bilan mukofotlaydi. Yaxshilik qiluvchilarning mukofoti mana shudir." (85-oyat)

Having described their frank, positive attitude towards the truth revealed to God’s Messenger and their declaration of their acceptance of Islam and their willingness to bear witness to it by sacrificing their wealth and lives for its cause, praying all the time that God may accept them as witnesses and admit them among the righteous, the sūrah describes their destiny: “And for this their prayer God will reward them with gardens through which running waters flow, where they will abide. Such is the reward of those who do good.” (Verse 85)

Xudo biladiki, ular aytgan gap haqiqat va ular buni jiddiy niyat bilan aytmoqdalar. Ular imon yo‘lidan borishga va qabul qilgan yangi dinning haqiqatiga guvohlik berishga qat’iy qaror qilganlar. Xudo biladiki, bunday guvohlik berish, unga shaxsiy va moliyaviy qurbonliklar kiritish, bu Xudo O‘zi tanlagan bandalariga ato etadigan ne’mat ekanini ular anglaydilar. Shuningdek, Xudo biladiki, ular o‘zlari tanlagan yo‘ldan boshqa yo‘l yo‘qligini tushunadilar va Rabbilari ularni solihlar qatoriga kiritishini umid qiladilar. Xudo ularning barcha shu holatlarini bilgani uchun, ularning bayonotini qabul qiladi va ularga mukofot sifatida Jannatni in’om etadi, ularni yaxshilik qiluvchilar deb ta’riflaydi va bunday kishilar uchun saqlab qo‘ygan mukofotni beradi: “Ular qilgan duolari uchun Xudo ularga ostidan daryolar oqib turadigan, abadiy qoladigan bog‘lar ato etadi. Yaxshilik qiluvchilarning mukofoti mana shudir” (85-oyat). Yaxshilik qilish — imon va Xudoga bo‘ysunishning eng yuksak darajasidir. Bu guruh kishilar Xudoning o‘zidan “yaxshilik qiluvchilar” deb tan olinishga sazovor bo‘lganlar.

God knows that what they have said is true and that they mean it seriously. They are determined to follow the path of faith and to bear witness to the truthfulness of the new religion they have adopted. He knows that they consider that bearing such testimony with all that it requires of personal and financial sacrifice is a favour which God grants to those of His servants who He chooses. He also knows that they realise that they have no way to follow other than the one they have chosen, hoping that their Lord will include them among the righteous. As God knows all this about them, He accepts their statement and grants them Heaven as a reward, describing them as people who do good and granting them the reward He keeps in reserve for such people: “And for this their prayer God will reward them with gardens through which running waters flow, where they will abide. Such is the reward of those who do good.” (Verse 85) Doing good is the highest grade of faith and submission to God. This group of people have earned God’s own acknowledgement that they do good.

Yuqorida aytilganlar, ushbu oyatlarning ma'nosiga nisbatan, surading umumiy tartibi taklif qilganidek va bu rivoyatlar bilan tasdiqlanganidek, bu surada va butun Qur'ondagi yahudiy va nasroniylarning umuman islom diniga va uning izdoshlariga bo'lgan munosabatiga oid boshqa bayonlarga yaxshi mos keladi. Bundan tashqari, u Musulmon jamoasining o'n to'rt asrlik tarixi davomidagi voqealariga ham mos keladi.

What we have stated in respect of the meaning of these verses, as suggested by the general sequence of the sūrah and confirmed by these reports, fits in well with other statements in this sūrah and in the Qur’ān as a whole concerning the attitudes of Jews and Christians in general towards the Islamic faith and its followers. Moreover, it fits in with the history of the Muslim community throughout the fourteen centuries of its history.

Sura butun davomida bir xil yo'nalish, muhit va maqsadlarni saqlab boradi.

The sūrah maintains the same trend, atmosphere and objectives throughout.

Bundan tashqari, Xudoning vahiylari bir-biriga zid emas:

Moreover, God’s revelations do not contradict each other:

“Agar bu Allohdan boshqadan bo‘lganida edi, albatta, unda ko‘p ziddiyatlarni topgan bo‘lar edilar!” (4: 82) Shu surada yuqorida muhokama qilinayotgan matnning mazmunini tasdiqlovchi turli bayonlar ham keltirilgan. Ulardan bir nechtasini keltirish mumkin: “Ey mo‘minlar! Yahudiylarni va nasroniylarni do‘st tutmanglar. Ular bir-birlarining do‘stlaridir. Sizlardan kim ularni do‘st tutsa, o‘sha ham, albatta, ulardan biri bo‘ladi. Allah zolim qavmni hidoyatga yo‘llamas.” (51-oyat) “Ayting: Ey kitob ahli! Tavrot, Injil va Robbingizdan sizga nozil qilingan narsalarga amal qilmaguningizcha, hech narsaga tayanmaysiz. Robbingizdan sizga nozil qilingan narsa ularning ko‘pchiligining kufr va isyonini albatta ziyoda qiladi. Shunday ekan, kofirlar qavmi uchun qayg‘urmang.” (68-oyat)

“Had it issued from any but God, they would surely have found in it many an inner contradiction!” (4: 82) In this same sūrah various statements have been given which confirm the import of this text which is the subject of our discussion. Of these we may quote: “Believers, do not take the Jews and the Christians for your allies. They are allies of one another. Whoever of you allies himself with them is indeed one of them. God does not bestow His guidance on the wrongdoers.” (Verse 51) “Say: People of earlier revelations! You have no ground to stand upon unless you observe the Torah and the Gospel and that which has been revealed to you by your Lord. That which is revealed to you by your Lord is bound to make many of them even more stubborn in their arrogance and disbelief. But do not grieve for unbelieving folk.” (Verse 68)