Islamning dastlabki davrida musulmon shaxsiyati voqealar qa'rida shakllangan. Har bir yangi kun va har bir yangi vaziyat bilan bu shaxsiyat yetuklikka yaqinlashib, o'ziga xos xususiyatlarini namoyon etib borgan. Bundan tashqari, a'zolarining shaxsiyatlari yig'indisini aks ettirgan bu musulmon jamoati ham boshqa barcha jamoalardan ajratib turadigan o'ziga xos fazilatlar va qadriyatlarga ega edi. Ba'zan musulmon jamoasi duch kelgan qiyinchiliklar a'zolariga haqiqiyni soxtadan ajratadigan va har kimning haqiqiy qadr-qimmatini ko'rsatadigan og'ir sinov bo'lib tushardi.

In the early days of Islam, it was in the midst of events that the Muslim personality was moulded. With every new day and every new situation, this personality came closer to maturity, presenting its distinctive features. Furthermore this Muslim community, reflecting the total sum of its members’ personalities, also had its own unique qualities and values that distinguished it from all other communities. At times, the predicaments the Muslim community faced presented its members with an acid test that separated the true from the false and which also proved everyone’s true mettle.

Qur’ān vahiylari muayyan sinovdan oldin yoki keyin nazil bo‘lar edi. Ular voqealarni tasvirlab, yuzaga kelgan qiyinchiliklarga yorug‘lik solardi. Bu esa voqealar davomida namoyon bo‘lgan munosabatlarni, shu munosabatlar va his-tuyg‘ularning orqasida turgan niyat va maqsadlarni ochiq ko‘rsatib berardi. So‘ngra Qur’ān nurga ochiq turgan odamlarning qalblariga, hech qanday parda to‘smasdan, murojaat qilardi. U qalblarga aynan kerakli nuqtadan ta’sir etib, to‘g‘ri javob berilishini ta’minlardi. Bu voqea va tajribalardan foydalangan holda, kun-kundan, birin-ketin davom etgan uzluksiz tarbiyaviy jarayon edi.

Qur’ānic revelations were given either before or after a particular test, describing events and throwing light on the difficulties involved. This brought into focus the attitudes taken as the event unfolded, and what intentions and motives were behind these attitudes and feelings. The Qur’ān then addressed people’s hearts as they lay open to the light, with no screen to cover them. It touched them at precisely the right spot so as to ensure the right response. This was a continuous educational exercise making use of events and experiences, one after the other, day after day.

Musulmonlarga Qur'on butunligicha bir yo'la berilmagan, shunda ular uni o'rganishlari, uning ko'rsatmalarini tushunishlari, taqiqlaridan saqlanishlari va buyruqlarini bajarishlari uchun.

The Muslims were not given the Qur’ān in its totality in one go so that they could study it, understand its directives, observe its prohibitions and fulfil its commands.

Shunday emas, Xudo ularni turli sinovlarga solgan, chunki U inson amaliy tajriba orqali bo'lmasa, to'liq kamolotga yetmasligini yaxshi biladi. Aynan shu tajriba saboqlarni chuqur singdiradi va xarakterlarni shakllantiradi. Shundan keyin Qur'on odamlarga sodir bo'lgan voqealarning haqiqatini va ularning ahamiyatini aytib beradi. Shu tariqa u ko'rsatmalarini faqat odamlar sinovdan o'tganidan keyingina beradi.

Ushbu bo‘lim musulmon ummatining tarixidagi buyuk voqealardan biri, balki uning eng og‘ir sinovlaridan birini tahlil qiladi. Bu voqea — Madinaga qarshi ittifoqchi kuchlar tomonidan uyushtirilgan hujum bo‘lib, Payg‘ambarning hijratidan keyingi to‘rtinchi yoki beshinchi yilda yuz bergan. 1 Ushbu parchani diqqat bilan o‘qib, unda voqealarning qanday tasvirlanishi va sharhlanishini, ayrim sahnalarga qanday e’tibor qaratilganini hamda ayrim musulmonlar boshidan kechirgan fikr va his-tuyg‘ularning qanday ochib berilganini tushunish orqali biz Xudo musulmon jamoasining shaxsiyatini voqealar orqali ham, Qur’on orqali ham qanday shakllantirganini anglab olamiz. Buni tushunish uchun avval Payg‘ambar hayoti va tarixi haqidagi kitoblarda keltirilgan voqealarni qisqacha bayon qilamiz, so‘ngra Qur’on matnini izohlaymiz. Shunda Xudoning tarixiy voqealarni qanday bayon qilishi bilan insonning ularga bergan hikoyasi o‘rtasidagi katta farq yaqqol namoyon bo‘ladi.

The present passage analyses one of the great events in the history of the Muslim community, indeed, one of its hardest tests. The event was the attack launched by confederate forces on Madinah, which took place in the fourth or fifth year of the Prophet’s migration. 1 A thorough reading of this passage and the way it portrays the events and comments on them, highlighting certain scenes and bringing out certain thoughts and feelings experienced by some Muslims, will enable us to understand how God shaped the personality of the Muslim community through both the events themselves and the Qur’ān. In order to understand this we will explain the Qur’ānic text after we have briefly related the events as given in books on the Prophet’s life and history. This will demonstrate the great difference between how God relates historical events and the narrative man gives of them.

Muhammad ibn Ishoq rivoyat qiladi: “Xandaq jangiga olib kelgan voqealar boshlanishi shunday bo‘lgan: an-Nadir qabilasidan bo‘lgan Sallom ibn Abu Huqayq ibn Axtab va Kinona ibn Abu al-Huqayq, Huvaxa ibn Qays va Vail qabilasidan Abu Ammor, shuningdek, ikki yahudiy qabilasining boshqa kishilari Makkaga borib, Quraysh bilan gaplashdilar. Payg‘ambar ﷺ ga qarshi ittifoq tuzishda aynan shu yahudiylar tirishdilar. Quraysh oqsoqollari bilan uchrashib, ulardan Payg‘ambar ﷺ bilan jang qilishda birga bo‘lishni so‘radilar. Ular dedilar: ‘Biz u va uning izdoshlarini yo‘q qilmagunimizcha, sizlar bilan birlashamiz.’ Quraysh ulardan shunday savol berdi: ‘Siz, yahudiylar, birinchi ilohiy kitobga ergashuvchi xalqsiz va Muhammad bilan biz o‘rtamizdagi ixtilof masalalarini bilasiz: bizning dinimiz yaxshimi yoki uning dini?’ O‘sha yahudiy oqsoqollari javob berdilar: ‘Sizning diningiz uning dinidan yaxshi, va siz uningdan ko‘ra haqiqatga yaqinroqsiz.’ Aynan ushbu kishilar haqida Alloh Qur’onda vahiy qildi:

Muĥammad ibn Isĥāq relates: “The beginning of events leading to the Encounter of the Moat started when a number of Jews, including Sallām ibn Abī Ĥuqayq ibn Akhţab and Kinānah ibn Abī al-Ĥuqayq, all of the al-Nađīr tribe, and Ĥūwathah ibn Qays and Abū `Ammār of Wā’il, as well as others of both Jewish tribes travelled to Makkah and spoke with the Quraysh. It was these Jews who worked hard to forge the alliance against God’s Messenger. When they met the Quraysh elders they called on them to join them in fighting the Prophet. They said to them: ‘We will join forces with you until we have exterminated him and his followers.’ The Quraysh put the following question to them: ‘You, the Jews, are the people who follow the first divine book, and you know the issues over which we differ with Muĥammad: which is better, our religion or his?’ Those Jewish elders answered: ‘Your religion is better than his, and you are closer to the truth than him.’ It is concerning these people that God revealed in the Qur’ān:

Sen bilmaysanmi, kimlarga Kitobdan ulush berilgan bo‘lsa-yu, ular jibt va tog‘utga ishonadilar, kofirlarga esa: "Bular imonlilardan ko‘ra to‘g‘riroq yo‘ldadirlar", deydilar. Ana shular Alloh la’natlagan kimsalardir. Kimni Alloh la’natlasa, unga hech qanday yordamchi topa olmaysan. Yoki ular hokimiyatdan ulushga egamilar? Agar shunday bo‘lganda edi, odamlarga xurmo danagining ariqchasidek narsani ham bermas edilar. Yoki odamlarga Alloh o‘z fazlidan bergan narsalariga hasad qilmoqdalarmi? Biz Ibrohim avlodiga Kitob va hikmat berdik, ularga ulkan mulk ham ato etdik.

Are you not aware of those who, having been granted a share of Divine revelations, now believe in falsehood and arrogant deviation [from Divine faith], and they say to the unbelievers that they are better guided than the believers. These are the ones whom God has rejected; anyone whom God rejects shall find none to succour him. Have they, perchance, a share in (God’s) dominion? If so, they would not give other people so much as [would fill) the groove of a date- stone. Do they, perchance, envy other people for what God has given them out of His bounty? We have indeed given revelation and wisdom to the House of Abraham, and We did bestow on them a mighty dominion.

Sura o'zining voqealarni bayon etishida, ularga izoh berishida va musulmon jamoatiga bergan ko'rsatmalarida odamlarni ismlari bilan tilga olmaydi, lavozimlarni ham aniqlab o'tirmaydi; aksincha, odamlarning turlarini va xulq-atvor namunalarini tasvirlaydi. Tafsilotlar kam beriladi, lekin doimiy qadriyatlar va oqibatlar ta'kidlanadi. U voqealar tugagan va ularning ishtirokchilari sahnani tark etganidan keyin qoladigan narsalarga e'tibor qaratadi. Shu tariqa uning diqqat markazi kelajak avlodlar va turli jamoalar uchun ibrat olishga xizmat qiladi. Qur'oni karim matni voqealarni ham, ularda ishtirok etuvchilarni ham boshqaruvchi Allohning irodasi bilan bog'laydi. U Alloh irodasining qanday yumshoq va silliq amal qilib, Uning xohlagan natijasiga erishtirishini ko'rsatadi. Sura, shuningdek, hikoyaning har bir bosqichidan so'ng to'xtab, ko'rsatma beradi yoki tinglovchilarga asosiy haqiqatni eslatuvchi izohlar bildiradi.

In its reporting of the events and its comments on them and the directives it gives to the Muslim community, the sūrah neither mentions people by name nor specifies positions; rather it describes types of people and patterns of character. It gives few details but highlights constant values and consequences. It focuses on the elements that remain after the events are over and their actors have departed. In this way, its focus serves to draw lessons for future generations and different communities. The Qur’ānic text also relates events to God’s will that controls both the event and those who participate in it. It shows how God’s will operates gently and smoothly to bring about the end He wants. The sūrah also pauses after each stage in the story to give a directive or to make comments reminding the listeners of the essential truth.

Garchi sura voqeani uning ishtirokchilariga dastlab bayon etsa-da, u ularga bu haqda faqat qo‘shimcha ma’lumot bermaydi, balki ular bexabar bo‘lgan ayrim jihatlarni ham ko‘z oldilariga qo‘yadi. Shu tariqa u odamlarning ichki fikrlarini, his-tuyg‘ularini, niyatlarini va qalblarida yashiringan narsalarni ochib beradi.

Although the sūrah relates the story to the people who took part in it in the first place, it does not only give them more information about it, but also lays before them certain aspects which they were unaware of. In this way, it brings to light people’s inner thoughts, feelings, intentions and what was hidden within their hearts.

Bularga qo‘shimcha ravishda, bu asarda tasvirlangan obrazlarning nozik uslubi, jonliligi va yangiligi ham e’tiborga loyiqdir.

Added to all this is the fine style, vividness and freshness of the images drawn.

Bundan tashqari, bu sura munofiqlarning qo‘rqoqligini achchiq masxara bilan tasvirlaydi, shuningdek, ularning buzuq tabiatini ham bayon qiladi. Bu esa chuqur ilhomlantiruvchi iymon manzarasi va u mo‘minlarga beradigan fazilatlarga zid turadi.

Sūra shu oyat bilan boshlanib, bu sūra ittifoqchi qo'shinlar bilan bo'lgan to'qnashuv haqidagi bahsini mo'minlarga, ularni yo'q qilishni maqsad qilgan qo'shinlarni God qaytarganida ko'rsatgan inoyatlarini eslatish orqali boshlaydi. Ushbu parchadagi birinchi oyat voqeaning mohiyatini, uning boshlanishi va tugashini, batafsil ma'lumot berishdan yoki munosabatlarni izohlashdan oldin umumlashtiradi. Shunday qilib, God'ning inoyati e'tiborga olinadi, toki musulmonlar uni doimo esda tutsinlar. Shuningdek, shu narsa ayon bo'ladiki, God mo'minlarga Uning vahiylariga ergashishni, Unga tayanishni va kofirlar yoki munofiqlarga bo'ysunmaslikni buyurganidek, Uning xabarini va inson hayoti uchun belgilagan dasturini targ'ib qilayotganlarni tajovuzdan Uzi himoya qilishini ham bildiradi: "Ey iymon keltirganlar! Sizlarga qo'shinlar hujum qilganida God sizlarga ato etgan ne'matlarni eslang. Biz ularga qarshi shamol va sizlar ko'rmagan qo'shinlarni yubordik. God esa qilayotgan ishlaringizni ko'ruvchidir." (9-oyat)

The sūrah begins its discussion of the encounter with the confederate forces by reminding the believers of God’s favours when He repelled the armies that were intent on exterminating them. The first verse in the passage sums up the nature of the event, its beginning and end, before giving any details or explaining any attitudes. Thus, God’s favour is brought into focus so that the Muslims will always remember it. It also makes it clear that as God commands the believers to follow His revelations, place their trust in Him and not yield to the unbelievers or the hypocrites, it is also He who protects those advocating His message and code for human life against aggression: “Believers! Remember the blessings God bestowed on you when hosts came down upon you. We let loose against them a windstorm and hosts that you could not see. Yet God sees all that you do.” (Verse 9)

Bu qisqa ochilish oyatida jang boshlanishi va oxiri tasviri, shuningdek, natijasini belgilovchi hal qiluvchi omillar birgalikda berilgan: dushman qo‘shinining kelishi; Xudoning kuchli shamollarni va mo‘minlar ko‘rmagan boshqa qo‘shinlarni yuborishi; va Uning yordami ularning munosabati va harakatiga bog‘liqligi, chunki Xudo ular qilayotgan barcha ishlardan to‘liq xabardor.

In this short opening verse we have a picture of the beginning and end of the battle, along with the decisive factors that combine to produce its result: the arrival of the enemy forces; God’s sending strong winds and other troops unseen by the believers; and His support which is dependent on their attitude and action as God is fully aware of all that they do.

Sura so'ng vaziyatning tafsilotlarini bayon qiladi:

The sūrah then gives details of the situation:

Sūra shu yerda to‘xtab, o‘sha munofiqlarga ko‘z oldida bir manzara chizib beradi: ularning imoni qanchalik bo‘sh ekanini va hatto eng arzimas sabab bilan ham saf buzishga qanchalik tayyor ekanliklarini ko‘rsatadi. Ular o‘z zaif tomonlarini hatto yashirishga ham urinmas edilar: “Agar ularning shahriga har tomondan bostirib kirilib, ulardan imonidan voz kechish so‘ralganida, ular buni ozgina kechiktirmasdan qilib qo‘yar edilar.” (14-oyat) Oldingi oyatlarda tasvirlangan xulq-atvor dushman hali Madinadan tashqarida, uni bosib ola olmay turgan paytda ularda namoyon bo‘lgan edi. Vaziyat qanchalik og‘ir va stressli bo‘lmasin, potensial xavf haqiqiy xavfdan ancha yengil bo‘ladi. Agar ularning eng katta qo‘rquvlari ro‘yobga chiqib, Madina har tomondan bosib olinsa va ulardan Islomdan voz kechish talab qilinsa, ular buni ozgina ikkilanib qilib qo‘yar edilar, yoki ba’zilari bir muddat ikkilanib, keyin kufrga qaytar edi. Qisqasi, ularning da’vo qilgan imonining ildizi mustahkam emas edi, qo‘rqoqligi esa ularni qarshilik ko‘rsatishga qodir qilmas edi.

The sūrah pauses a little here in order to draw a mental picture for those hypocrites as to how hollow their faith was and how they were always ready to break ranks, even for the slightest reason. They would not even try to cover their weaknesses: “Had their city been stormed from all sides, and had they been asked to renounce their faith they would have done so without much delay.” (Verse 14) The attitude described in the previous verses was the one they adopted when the enemy were still outside Madinah, unable to storm it. No matter how hard and stressful a situation is, a potential danger is far less than a real one. Should their worst fears come true and Madinah be stormed from all sides, and should they be asked to renounce Islam, they would do so with little hesitation, or a few would hesitate for a while before then reverting to disbelief. In essence, their claimed faith lacked firm roots while their cowardice made them unable to resist.

Shunday qilib, Qur’on ularning haqiqatini fosh etdi va ularni o‘zlari haqiqatda qanday bo‘lsalar, shunday ko‘rishlari uchun ko‘zgu oldida yalang‘ochlab qo‘ydi. Keyin esa ular avval hech kimga emas, balki aynan Allohga berган aniq ahdlarini buzishda ayblab, ularni javobgarlikka tortdi. Ammo ular o‘z va’dalari hamda ahdlaridan g‘aflatda edilar: “Ular oldindan Alloh huzurida hech qachon orqalarini o‘girib qochmasliklari haqida ahd bergan edilar. Alloh oldida berilgan ahd, albatta, so‘rovga tortiladi.” (15-oyat)

Thus the Qur’ān exposed their reality and put them naked before the mirror to see themselves as they truly were. It then accused them of breaking their clear pledges which they had earlier given to none other than God. Yet they were heedless of their promises and pledges: “They had previously vowed before God that they would never turn their backs in flight. A vow made to God must surely be answered for.” (Verse 15)

Surada, shuningdek, Alloh bilan birga Jihodda qolib ketganlar, balki boshqalarni janggа qo‘shilishdan qaytarishga urinayotganlarning ichki fikrlarini ham Xudo yaxshi bilishi aniq bayon etiladi. U bunday odamlarning ruhiyatini juda haqqoniy tasvirlaydi, shu bilan birga barcha jamiyatlarda uchraydigan bunday kishilarga nisbatan kulgi va mazax uyg‘otadi. Bu qo‘rqoqlikning manzarasidir: qiyinchilik paytida qo‘rquv va vahima, qulaylik paytida manmanlik va o‘zini ulug‘lash, har bir yaxshi narsaga hasad qilish, yaxshi ishning har qanday turida ishtirok etishdan bo‘yin tovlash, lekin uzoqdan xavf yaqinlashganda esa dahshat va isteriyaga tushish holati. Qur’on bu manzarani hech narsa bilan almashtirib bo‘lmaydigan, o‘rnini bosib bo‘lmaydigan ajoyib lavhalar bilan chizadi:

The sūrah then clearly states that God knows the inner thoughts of those who not only stay behind at times of Jihād, but who also try to dissuade others from joining the battle. It draws a very truthful picture of their mentality, yet it provokes laughter and derision at such people who are encountered in all communities. It is a picture of cowardice composed of lines of fright and panic in times of hardship, arrogance and presumptuousness in times of ease, a begrudging nature of every good thing, a reluctance to participate in anything good, yet a state of utter terror and hysteria when danger looms from afar. The Qur’ān paints this picture with some fascinating touches that can neither be substituted nor replaced:

Albatta, Alloh sizlardan orqaga tortuvchilarni, o‘z birodarlariga: «Bizning yonimizga keling», deb aytuvchilarni va jangda deyarli qatnashmaydigan, sizlarga yordam berishdan ayanuvchilarni yaxshi biladi. Xavf yaqinlashganda esa ularni sizga yordam so‘rab qarab turganini ko‘rasiz; o‘limning soyasi tushgandek ko‘zlari g‘ayritabiiy aylanib turadi.

God is indeed aware of those of you who hold others back; and those who say to their brethren: ‘Come and join us,’ while they themselves hardly ever take part in the fighting, begrudging you all help. But then, when danger threatens, you see them looking to you for help, their eyes rolling as though they were overshadowed by death.

Shunday bo'lsa-da, xavf o'tib ketgach, ular sizni [mo'minlarni] o'tkir tillari bilan ta'na qiladilar, sizda bor yaxshilikdan hasad qilib. Bunday odamlar imonni his qilmaganlar. Alloh ularning amallarini behuda qilib qo'yadi. Bu Alloh uchun juda oson. Ular qo'shinlar (ahzob) hali qaytib ketmagan deb o'ylaydilar. Agar qo'shinlar yana qaytib kelsa, ular cho'lda, badaviylar orasida bo'lib, sizlar haqingizda xabar so'rab yurishni orzu qilardilar. Hatto ular sizlar bilan birga bo'lsalar ham, jangda ozgina qatnashardilar. (18-20-oyatlar)

Yet when the danger has passed, they will assail you [believers] with sharp tongues, begrudging you all that is good. Such people have not experienced faith. God will bring their deeds to nothing. That is all too easy for God. They think that the Confederates have not withdrawn. Should the Confederates return, they would wish they were in the desert, among the Bedouins, asking for news about you. Even if they were with you, they would take but little part in the fighting. (Verses 18-20)

Bunday og'ir va sinovli kunlarda hamma odamlar ham bunchalik xunuk tarzda o'zini tutmadi. Aslida, bu qorong'ulik ichida nur sochadigan, mashaqqatga qaramay barqaror qoladigan, Allohga ishonadigan, Uning irodasini qabul qiladigan, yordami kelishiga ishonch hosil qiladigan va barcha qo'rquv hamda chalkashliklarga qaramay sarsonlikka tushmaydigan butunlay boshqacha bir manzara bor edi. Qur'on bu go'zal tasvirni Payg'ambar ﷺ keltirgan namunaga ishora qilish orqali chizishni boshlaydi: {Albatta, Allohning Rasulida, Allohga va oxirat kuniga umid bog'laydigan hamda Allohni ko'p zikr etadigan kishilar uchun yaxshi o'rnak bor.} (21-oyat)

Such severely testing times did not make all people look about in such an ugly way. Indeed, there was a totally different scenario going on, one casting light within all this darkness, one that remained stable despite the hardship, one that trusted to God, accepted His will, was reassured that His help would be forthcoming, and one that remained unshaken despite all the fear and confusion. The Qur’ān begins drawing this delightful image by citing the example given by the Prophet: “In God’s Messenger you have a good model for everyone who looks with hope to God and the Last Day, and always remembers God.” (Verse 21)

Barcha tashvish, stress va qo‘rquv orasida Payg‘ambar musulmonlarga boshpana berdi: u ularning umidi, ishonchi va tasallisi manbai edi. Ushbu davrda voqealar rivojlanayotgan paytda uning yondashuvini o‘rganish bugungi musulmon jamoalari rahbarlari va islohotchi tashkilotlar uchun zarur, toki ular oldinga yo‘lni belgilay olsinlar.

In the midst of all the worry, stress and fear, the Prophet provided shelter for the Muslims: he was the source of their hope, confidence and reassurance. Studying his attitude during the unfolding events of this period is necessary for leaders of Muslim communities and revivalist organizations today so that they can chart the way ahead.

Uning bu xulq-atvori Qiyomat kuni Alloh roziligiga erishishni umid qilayotganlar uchun, hamda doimo Allohni eslab yuradiganlar uchun yaxshi namunadir. Ushbu sharhda uzoq to'xtalib o'tirishimiz imkonsiz bo'lsa-da, misol tariqasida uning xulq-atvorining ayrim jihatlariga nazar tashlab o'tishimiz o'rinli bo'lar.

His attitude provides a good example for those who hope to earn God’s pleasure on the Day of Judgement, and for those who always remember God. We should perhaps look at some aspects of his attitude, by way of example, though we cannot discuss this at any great length in this commentary.

Payg'ambar ﷺ musulmonlar bilan birga xandaq qazishga chiqdilar; bolta bilan yerni kavlab, tuproqni olib, savatda tashidilar. Sahobalar ishlayotganda o'sha paytda sodir bo'layotgan voqealardan ilhomlanib, joyida tuzgan ba'zi qofiyali misralarni kuylardilar. Payg'ambar ﷺ misralar oxirida ularning qofiyadosh so'zlarini takrorlardilar. Masalan, sahobalardan biri Ju`ayl deb atalardi, ammo Payg'ambar ﷺ uning ismini yoqtirmadilar, chunki bu ism "kichik go'ngqurt" degan ma'noni anglatardi, shu sababli uni `Amr deb o'zgartirdilar. Shunda atrofdagilar aynan shu – odamga yaxshiroq ism berish haqida qofiyali baytlar tuzdilar. Payg'ambar ﷺ ular bilan birga ikki qofiyadosh so'zni takrorladilar. Payg'ambar ﷺ ishtirokining ularga qanday ruh berganini, ularni qanday xotirjamlik va ishtiyoq bilan to'ldirganini tasavvur qilish mumkin.

Sura shundan keyin mustahkam imon va haqiqiy xavf ostidagi mo‘minlar tasvirini chizadi. Bu xavf shunchalik katta ediki, hatto mo‘minlarning yuraklarini ham titratib yuborgan. Ammo mo‘minlar bu titroqni umid va tasalliga aylantirdilar: “Mo‘minlar ittifoqchilar qo‘shinini ko‘rganlarida dedilar: ‘Bu Alloh va Uning Elchisi bizga va‘da qilgan narsadir! Alloh va Uning Elchisi rost aytdilar.’ Bu ularning imonini va Allohga bo‘ysunishini yanada mustahkamladi” (22-oyat).

The sūrah then depicts an image of firm faith and believers confronting real danger, one which is great enough to make even believers’ hearts tremble. Yet the believers transform this trembling into something that gives them hope and reassurance: “When the believers saw the Confederate forces they said: ‘This is what God and His Messenger have promised us! Truly spoke God and His Messenger.’ This only served to strengthen their faith and their submission to God.” (Verse 22)

Muslimlar bu voqeada duch kelgan vaziyat shu qadar sinovli va og‘ir ediki, uni Xudoning Own o‘zi shunday ta’riflagan: «Mana o‘shanda mo‘minlar qattiq sinovga solindilar va dahshatli larzaga tushdilar.» (11-oyat) Ular oddiy odamlar edi, odamning esa imkoniyati cheklangan. Xudo bandalariga ularning tahammul qila oladigan darajasidan ortiq yuk yuklamaydi.

The situation the Muslims faced on this occasion was so testing and stressful that it is described as such by none other than God: “That was a situation when the believers were sorely tested and severely shaken.” (Verse 11) They were ordinary people, and people have limited ability. God does not charge them with more than they can hear.

Xudoning oxirida yordam berishiga va Payg'ambar ﷺ ularga bergan xushxabarga qaramay, u zot ularning hozirgi qiyinchiliklaridan tashqariga chiqib, Islomning tez orada qayerlarga, jumladan Yamanga va Shomga, hatto undan ham sharqu g'arbga yoyilishi haqida gapirgan bo'lsalar ham, ularning ko'z o'ngida xavf turardi va bu ularga bardosh berib bo'lmas darajada og'ir bosim tug'dirardi.

Despite being assured of God’s eventual support and the good news the Prophet gave them, going beyond their immediate problems to tell them of where Islam would soon expand to, spreading into Yemen and Syria and even further east and west, danger was staring them in the eye, giving them almost too much stress to cope with.

Hudhayfah hikoyasi, ehtimol, musulmonlarning his-tuyg'ularini eng aniq ifodalab beradigan hikoyadir.

Ĥudhayfah’s story is perhaps the most accurate in relaying how the Muslims felt.

Payg'ambar bu qo'rquv va xavotirni his qildilar. Shu sababli, biror vazifani bajarish kerak bo'lganda, uning mukofotini aniq qilib bayon etar edilar. U zot shunday dedilar: "Kim borib, dushmanlarimiz nima qilayotganini bilib, qaytib kelishni xohlaydi? Men Allohdan bu vazifaga ko'ngilli bo'lgan kishini Jannatda mening hamrohim qilishini so'rayman". Biroq, sog'-salomat qaytishning aniq va'dasi hamda jannatda yuksak o'rin kafolati berilganiga qaramay, hali ham ko'ngillilar chiqmadi. Payg'ambar Ḥudhayfahni ismi bilan chaqirganlarida, u shunday dedi: "Men o'shanda borishdan boshqa iloj topa olmadim". Bu faqat juda og'ir ahvol va mashaqqat vaziyatida ro'y berishi mumkin edi.

Quraysh va G'atafon qabilalarigina achinarli mag'lubiyatga uchramagan edi.

It was not only the Quraysh and the Ghaţafān that suffered a miserable defeat.

Ularning ittifoqchilari, Qurayzah yahudiylari ham xuddi shunday oqibatga duch keldilar: "U ularning qal'alaridan, ularga yordam bergan kitob ahlidan bo'lganlarni tushirdi va ularning yuraklariga dahshat soldi: ba'zilarini o'ldirdingiz, ba'zilarini esa asir oldingiz. Va U sizlarga ularning yerini, uylarini va mollarini, hamda hali oyoq bosmagan yerni meros qildirdi. Alloh har narsaga qodirdir." (26-27-oyatlar) Biroq, bu oyatlarni muhokama qilishdan oldin, Madinadagi yahudiylarning Islomga nisbatan tutgan munosabatiga biroz oydinlik kiritishimiz kerak.

Their allies, the Jews of Qurayżah also shared the same outcome: “He brought down from their strongholds those of the people of earlier revelations who aided them, casting terror in their hearts: some you slew, and some you took captive. And He passed on to you their land, their houses and their goods, as well as a land on which you had never yet set foot. God has power over all things.” (Verses 26-27) However, before we discuss these verses we need to throw some light on the attitude the Jews in Madinah adopted towards Islam.

Islom Madinaga kelganida, u yerdagi yahudiylar u bilan tinch munosabatda faqat qisqa muddat turdilar. Payg'ambar ﷺ Madinaga kelganidan ko'p o'tmay ular bilan shartnoma imzoladi, unga ko'ra tashqi dushmanlarga qarshi o'zaro yordam majburiyatlari belgilandi va ular o'z majburiyatlarini hech qachon buzmasliklari, hech bir dushmanga yordam bermasliklari yoki musulmonlarga qarshi hech qanday dushmanlik harakatini qilmasliklari aniq shartlar bilan mustahkamlandi.

When Islam arrived in Madinah, the Jews there maintained peaceful relations with it for only a short period. Shortly after his arrival in Madinah, the Prophet signed a treaty with them with mutual obligations of support against outside enemies and clear conditions that they would never be in breach of their commitments, or aid any enemy, or take any hostile action against the Muslims.

Ammo yahudiylar tez orada Islom ularning ilohiy din izdoshlari sifatidagi an'anaviy mavqeiga tahdid solayotganini his qilishdi. Haqiqatan ham, shu fakt tufayli ular Madinadagi xalq tomonidan katta hurmatga sazovor bo‘lgan edilar. Bundan tashqari, ular Islom Madinada Payg‘ambar ﷺ rahbarligida o‘rnatgan yangi ijtimoiy tizim ham ularning mavqeiga tahdid ekanini his qilishdi. Ilgari ular Madinadagi ikki asosiy arab qabilasi — Avs va Xazraj o‘rtasidagi ziddiyatdan juda epchillik bilan foydalanib, o‘zlarining ustunligini ta'minlagan edilar. Payg‘ambar ﷺ ikki qabilani yangi ijtimoiy tizimda birlashtirdi, bu esa yahudiylardan ular o‘rtasiga nizo solish imkoniyatini mahrum qildi.

Shunday qilib, Madinadagi uchinchi yirik yahudiy qabilasi — Qurayzah qolgan edi. Ma'lum bo'lganidek, ular ham ittifoqchi qabilalar bilan birgalikda musulmonlarga qarshi chiqqan edi; bunga al-Nadir boshliqlari, ayniqsa Huyay ibn Axtab tahrik qilgan edi. Qurayzahning Payg'ambar ﷺ bilan tuzilgan shartnomani buzgan bu xiyonati musulmonlar uchun ularga qarshi tashqaridan kelgan hujumdan ko'ra ancha og'ir sinov bo'ldi.

This left only the Qurayżah, the third major Jewish tribe in Madinah. As we now know, they too had sided with the confederate tribes against the Muslims, this at the instigation of the al-Nađīr chiefs, particularly Ĥuyay ibn Akhţab. This treachery by the Qurayżah, in violation of their treaty with the Prophet, was a much harder test for the Muslims than the external attack they faced from the confederates.

Yangi vaziyatga aniqlik kiritish uchun Payg'ambar ﷺ to'rtta sahobasini — Aws qabilasining boshlig'i Sa'd ibn Mu'od, Xazraj qabilasining boshlig'i Sa'd ibn Ubada, Abdulloh ibn Rovoha va Xovot ibn Jubayrni — Qurayza yahudiylarining holatini aniqlash uchun yubordi: «Agar biz olgan xabarlar to'g'ri ekanini bilsangiz, menga tushunadigan ishora bering. Musulmonlarning ruhiyatiga putur yetkazmaslikka harakat qiling».

To be absolutely sure of this new situation, the Prophet sent four of his Companions — Sa`d ibn Mu`ādh, the chief of the Aws, Sa`d ibn `Ubādah, the chief of the Khazraj, `Abdullah ibn Rawāĥah and Khawāt ibn Jubayr — to the Qurayżah to ascertain their position: “If you find out that the intelligence we have received is true, give me a hint which I will understand. Try to avoid affecting the Muslims’ morale.

"Agar, aksincha, Quraydaliklarning biz bilan tuzgan ahdiga sodiq qolganini ko‘rsangiz, bu xabarni hammaga e’lon qiling", deydi u. Bu, xiyonat haqidagi xabarning butun musulmon jamoasiga qanchalik jiddiy ta’sir qilishini u qanchalik katta tashvish bilan kutganini ko‘rsatadi.

If, on the other hand, you find that the Qurayżah remain faithful to their treaty with us, make the news known to everyone.” This shows how seriously he expected the news of treachery to affect the Muslim community as a whole.

Delegatsiya Qurayzaga bordi va u yerdagi odamlar bilan uchrashib, ularni tinch munosabatlarni saqlashga va Payg'ambar ﷺ bilan tuzilgan ittifoqni tasdiqlashga chaqirdi.

The delegation went to the Qurayżah and met the people there, calling on them to maintain their peaceful relations and to confirm their alliance with the Prophet.

Biroq ular Qurayzaning ularga eshitilganidan ham yomonroq holatni egallaganini aniqladilar. Dadillik bilan dedilar: "Endi, an-Nadir chiqib ketishi bilan biz zaiflashganimizda, bizdan ittifoqni tasdiqlashni xohlaysizmi? Kim Allohning Elchisi? Biz uni tanimaymiz. Bizda Muhammad bilan hech qanday shartnoma yoki kelishuv yo'q." Shundan so'ng musulmonlar vakillari Qurayzadan chiqib ketdilar va Payg'ambar ﷺ huzuriga yahudiylarning u bilan tuzilgan tinchlik shartnomasini endi tan olmasligi haqidagi yomon xabar bilan qaytdilar. Kelganlarida Payg'ambar ﷺ ni sahobalari guruhi bilan birga topdilar. Uning maslahatiga ko'ra, ular Qurayzaning xiyonatini ochiq e'lon qilmasdan, aniq ishora bilan bildirdilar. Payg'ambar ﷺ bezovta bo'lmadi. Aksincha, u dedi: "Alloh buyukdir."