Ushbu surahning yakuniy qismida tinchlik va urush davrida boshqa lagerlar va jamoalar bilan munosabatda bo'lish qoidalari keltirilgan. Shuningdek, unda musulmon jamoasining ichki tashkil etilishi va uning boshqa jamoalar bilan munosabatlarini tartibga solish haqida so'z boradi. Unda barcha holatlarda ahd va shartnomalarga oid islomiy qarash, shuningdek, qon, irq, vatan va din rishtalari haqida gapiriladi. Bu esa ushbu masalalarning barchasi bo'yicha qator qoida va nizomlarni beradi. Ularning bir qismi qat'iy bo'lib, barcha holatlarda qo'llaniladi, boshqalari esa o'sha davrdagi vaziyatga taalluqli bo'lgan vaqtinchalik qoidalardir.

This final passage of the sūrah includes a number of rules for dealing with other camps and communities in times of peace and war. It also speaks of the internal organization of the Muslim community and the regulation of its relations with other communities. It speaks of the Islamic view of pledges and covenants in all situations, as well as the ties of blood, race, homeland and faith. This gives us a host of rules and regulations in all these matters. Some of these are final and apply in all situations, while others are provisional, dealing with the situation that prevailed at the time.

Bular keyinchalik, Madinadagi davrning oxirida Tavba surasi nozil bo‘lganda, o‘zgartirilishi kerak edi. Bu qoida va talablar quyidagilarni o‘z ichiga oladi: • Musulmonlar bilan shartnoma tuzib, so‘ng o‘z shartnomasini buzadiganlar eng yomon mavjudotlardir. Shuning uchun musulmonlar ularga shunday saboq berishlari kerakki, bu saboq ularning yuraklarida va ularga ergashuvchilarning yuraklarida qo‘rquv uyg‘otsin, ular o‘z shartnomalarini buzishni o‘ylashsin yoki musulmon jamoasiga xiyonatkorona hujum uyushtirishni rejalashtirishsin.

These were to be amended later, when Sūrah 9, Repentance, was revealed towards the end of the Madinan period. These rules and regulations include: • Those who enter into a treaty with the Muslims and then break their treaty are the worst creatures. The Muslims should, therefore, teach them a lesson that strikes fear in their hearts and in the hearts of those who follow them, contemplating a similar breach of their own treaty or thinking of launching a treacherous attack on the Muslim community.

• Muslimlar bilan shartnoma tuzgan, ammo musulmonlar rahbariyatida ular xiyonatkorona harakatda ishtirok etayotgan bo'lishi mumkinligiga asos bor bo'lgan guruhlarga shartnomaning bekor qilinishi haqida ogohlantirish berilishi mumkin. Buni amalga oshirilgach, Islom rahbariyati ular bilan urushish, ularga saboq berish va ularni shunga o'xshash munosabatda bo'lganlar uchun ibrat qilish erkinligiga ega bo'ladi.

• Those groups who have concluded a treaty with the Muslims, but the Muslim leadership has reason to believe that they may be involved in treacherous action, may be put on notice of termination of their treaty. When this is done, the Islamic leadership is free to fight them, teach them a lesson and make of them an example for those who take a similar attitude.

Ushbu parchaning boshidagi 55-63-oyatlar asosan Madinada birinchi musulmon davlat tashkil etilgan paytda musulmon jamoasi duch kelgan real vaziyat bilan bog'liq. Bu oyatlar islomiy rahbariyatga ushbu vaziyatni hal qilishda yo'l-yo'riq va qoidalar berdi. Ular musulmon jamoasi bilan boshqa guruhlar o'rtasidagi xalqaro munosabatlarning asosiy elementini tashkil etadi. Ular keyinchalik kiritilgan kichik o'zgartirishlar bilan kuchda qolgan.

Verses 55-63 at the beginning of this passage deal primarily with a real situation that the Muslim community had to come to grips with at the time when the first Muslim state was established in Madinah. These verses provided the Islamic leadership with guidance and rules to apply in dealing with that situation. They represent a basic element in the international relations between the Muslim community and other groups. They remained in force, with minor amendments that were subsequently incorporated.

Bu oyatlar shuni aniq ko'rsatadiki, boshqa jamoalar va guruhlar bilan tinchlik-totuvlik shartnomalari tuzish mutlaqo joiz, agar bu shartnomalarga jiddiy yondashilishi, ularga rioya qilinishi va hurmat ko'rsatilishi kafolatlangan bo'lsa. Agar qarama-qarshi tomon bu shartnomalarni buzsa va ularni yashirin xiyonatkor niyatlarini niqoblash uchun vosita qilib olsa, musulmonlarga qarshi hujum tayyorlasa, u holda musulmonlar rahbariyati bu shartnomalarni bekor qilishga to'liq haqli bo'ladi va bu haqda qarama-qarshi tomonni to'liq xabardor qiladi. Shundan so'ng musulmonlar rahbariyati hujum vaqtini o'zi tanlashga erkin bo'ladi va bu hujum ochiqdan-ochiq yoki yashirincha musulmon jamiyatiga dushmanona munosabatda bo'lishni o'ylaganlarning barchasining yuragiga qo'rquv solishga yetarlicha kuchli bo'lishi kerak. Boshqa tomondan, musulmonlar jamoasi bilan haqiqiy tinchlik o'rnatishni istaydigan, Islom da'vatiga qarshi chiqish va uning tarqalishiga to'sqinlik qilish niyati bo'lmagan hamda tinchlikka moyilligini namoyon etadiganlar esa bunday haqiqiy tinchlik munosabatlaridan bahramand bo'lishlari mumkin.

These verses make it clear that it is perfectly appropriate to conclude agreements of peaceful co-existence with other communities and groups, as long as such agreements are certain to be taken seriously, respected and honoured. If the other camp manipulates these agreements and uses them as a shield to cover up its treacherous designs, taking steps to launch an assault against the Muslims, then the Muslim leadership is fully entitled to terminate these agreements, making the other side fully aware of that termination. Once this is done, the Muslim leadership is free to choose the time when to attack, making sure that any such attack is powerful enough to strike fear in the heart of all who contemplate a hostile attitude towards the Muslim society, whether openly or in secret. On the other hand, those who are interested in a genuine peace with the Muslim camp, have no intention of opposing the Islamic message or stopping its advocacy, and demonstrate their inclination to peace, may enjoy such a relationship of real peace.

Albatta, Alloh huzurida jonzotlarning eng yomoni — haqni inkor etgan va shu sababli iymon keltirmaydiganlardir; ular bilan ahd tuzgan bo‘lsangiz, ular har safar o‘z ahdlarini buzadilar va Allohdan qo‘rqmaydilar. (55-56-oyatlar)

Indeed, the worst of all creatures in God’s sight are the ones who have denied the truth, and therefore will not believe; those with whom you have concluded a treaty, and then they break their treaty at every occasion, entertaining no sense of fearing God. (Verses 55-56)

Qur'ondagi bu oyatda "jonivorlar" ma'nosida ishlatilgan arabcha so'z yerda yurishni anglatadi, shu sababli bayon "yer yuzida yuradiganlarning eng yomoni" degan ma'noni beradek tuyuladi. Bu atama yurувchi barcha jonivorlarga, ayniqsa hayvonlarga nisbatan qo'llanadi, lekin insonlarni ham o'z ichiga oladi. Ammo insonlarga nisbatan ishlatilganda uning qo'shimcha ma'nolari aniq namoyon bo'ladi. U bu atama nazarda tutgan kishilarni hayvonlarga o'xshatib ko'rsatadi. Shunday qilib, o'sha insonlar yer yuzida yuradigan barcha hayvonlarning eng yomoni bo'lib qoladi. Bular imonni qabul qilishni istamaydigan, qattiqqo'l kofirlardir. Ular doimo o'z ahdlarini buzadilar va Allohdan qo'rqish tuyg'usiga ega emaslar.

The Arabic term used in this verse for “creatures” signifies walking, which makes the description sound like, “the worst of those that walk on earth.” This term applies to all walking creatures, particularly animals, but includes human beings. However, it has clear additional connotations when it refers to humans. It makes those to whom it refers appear like animals. Thus those humans become the worst of all animals that walk on earth. These are the hardened unbelievers who will not accept the faith. They are the ones who break their treaties all the time and do not entertain any sense of fearing God.

Bir qancha rivoyatlarda bu so'zda qaysi guruhlar nazarda tutilgani haqida gap boradi. Ba'zi rivoyatlarda ular Qaynuqā`, an-Nađīr va Qurayżah degan uchta yahudiy qabilasi deb zikr qilinadi, boshqa rivoyatlarda esa ular Madinah atrofidagi badaviy arablar bo'lgani aytiladi.

Several reports speak of which groups were meant in this statement. Different reports mention the three Jewish tribes of Qaynuqā`, al- Nađīr and Qurayżah, while other reports suggest that they were the Bedouin Arabs in the areas around Madinah.

Tarixiy voqealar va bayonning o'zi bu ehtimollarning barchasini tan oladi, chunki bu guruhlarning barchasi Payg'ambar ﷺ bilan tuzgan shartnomalarini birin-ketin buzgan. Johiliyat davridagi arablar bir necha marta shunday qilgan. Muhimi shuki, biz bu oyatlar Badr jangidan oldin va undan keyin, bu oyatlar nozil bo'lgan paytgacha sodir bo'lgan haqiqiy voqealar haqida ekanini bilishimiz kerak. Shu bilan birga, ular bayon qilayotgan qoida, shuningdek shartnomalarini buzuvchilarning tabiatini ham tushuntirib berayotgan qoida, bunday barcha vaziyatlarga tegishlidir. Kufrda qattiqqo'llik bilan qotib qolganlar "iymon keltirmaydilar". Ularning tabiati buzilgan va ular jonivorlarning eng yomoni bo'lib qolgan. Ular tuzgan har bir ahdni buzadilar. Shunday qilib ular yana bir insoniy fazilatni, ya'ni sadoqatni yo'qotadilar. Ular hayvonlardek erkin yuradilar, faqat hayvonlar o'z tabiati bilan cheklangan bo'lsa, ular hech qanday cheklovni bilmaydilar. Allohning nazarida ular barcha jonivorlarning eng yomonidir.

Islomga ishongan kishilar uning ish usulining tabiatini aniq tushunishlari kerak. Islomning haqiqiy kuchga ega bo'lishi, shuningdek, kuch obro'siga ega bo'lishi muhimdir. Shunday ekan, u butun dunyo xalqlarini zulmdan ozod qilish missiyasini boshlar ekan, zolimlarning qalbiga qo'rquv soladi, ular esa uning to'lqinini to'xtatish uchun barcha kuchlarini sarflaydilar. Yovuzlik kuchlari unga har xil to'siqlar qo'yganda, bu din faqat va'z aytish hamda o'z xabarini tushuntirish bilan cheklanib qoladi, deb o'ylaydiganlar uning haqiqiy tabiatini juda oz tushunadilar.

Those who believe in Islam should have a clear understanding of the nature of its method of operation. It is essential that Islam should have real power as well as a reputation of power. Thus, as it starts its mission to liberate mankind all over the world from tyranny, it strikes fear into the hearts of all tyrants who do their utmost to check its tide. Those who think that this religion will confine itself to preaching and to the explanation of its message when the forces of evil try to put every type of impediment in its way have little understanding of its true nature.

Bu birinchi hukm bo'lib, u musulmonlar jamoasi bilan tuzilgan shartnomalarning haqiqatda buzilishi holatini qamrab oladi. Buzuvchilarga shunday og'ir zarba berilishi kerakki, ular ham, ularga hamdard bo'lganlar ham qo'rqib, musulmonlardan haqiqatda vahimaga tushsin.

This is the first ruling which deals with the case of actual violation of treaties that have been concluded with the Muslim community. The violators are to be dealt a heavy blow so that they, as well as those who sympathize with them, are intimidated and are actually overawed by the Muslims.

Ikkinchi hukm boshqa vaziyatga taalluqli: xiyonat qilishdan qo'rqish va undan kutish holati. Biror guruh yoki jamoa shartnomani buzishni rejalashtirayotgani haqida aniq belgilar bo'lishi kerak. Bunday holatda Payg'ambarga ﷺ quyidagicha yo'l tutish buyurilgan: "Agar biror qavmdan xiyonat qilishdan qo'rqsang, [ular bilan tuzilgan shartnomani] ularga adolat bilan qaytar. Albatta, Alloh xiyonatkorlarni sevmaydi." (58-oyat)

The second ruling deals with a different situation: that of fearing and expecting treachery. There should be clear signs that a particular group or community are actually contemplating such violation of a treaty. In this case the Prophet is directed to take the following approach: “And if you fear treachery from any folk, cast [your treaty with them] back to them in a fair manner. God does not love the treacherous.” (Verse 58)

Islom bu yerda amal qilish kodeksini belgilaydi. Shartnoma tuzilganda musulmon jamiyati uni albatta hurmat qiladi. Agar ular boshqa tomon shartnomani buzmoqchi ekanini his qilsa, musulmonlar uni bekor qilish haqida e'lon qiladilar, hech qanday aldash yoki hiyla ishlatishga urinmasdan. Bu yerda nazarda tutilgan narsa shartnomani ochiq va aniq bekor qilishdir, shunda har bir tomon tinch munosabatlar tugaganini anglaydi.

Islomga, albatta, insoniyatni butun dunyo bo‘ylab ozod qilish missiyasini bajarish uchun ishga tayyor turgan jismoniy kuch kerak. Bu kuchning birinchi maqsadi Islom dinini qabul qilganlar uchun tinchlik va xavfsizlik o‘rnatishdir, shunda ular o‘z tanlovlari sababli hech qanday zulmga uchramasinlar.

Islam certainly needs physical might which is kept ready to use for the fulfilment of its mission of liberating mankind throughout the world. The first purpose that this power serves is to establish peace and security for those who choose to accept the Islamic faith so that they do not suffer any persecution as a result of their choice.

Ikkinchidan, bu kuch Islam dushmanlarini Islam yurtiga qarshi tajovuz qilish haqida o'ylashdan qaytaradi. Uchinchidan, bunday dushmanlar shu qadar qo'rqitilishi kerakki, ular ozodlik vazifasini bajarish yo'lida ketayotgan Islamning to'lqinini to'xtatishni o'ylashga ham jur'at etmasinlar. Oxirgi nuqta shuki, bu kuch Xudoning sifatlarini da'vo qiladigan, o'z qonunlari va qonunchiligini insonlarga majburlaydigan va barcha hokimiyat faqat Xudoga tegishli ekanini qabul qilishni rad etadigan har qanday kuchni sindirish uchun ishlatilishi kerak.

Secondly, it deters the enemies of Islam from contemplating aggression against it the land of Islam. Thirdly, such enemies should be so intimidated that they do not ever entertain any thought of trying to check the tide of Islam as it goes about the fulfilment of its mission of liberation. Lastly, this power is to be used to break any force that claims the attributes of God and enforces its laws and legislation on human beings and refuses to accept that all sovereignty belongs to God alone.

Islom faqat ongli ravishda qabul qilinib, diniy ibodat marosimlari sifatida amalga oshiriladigan ilohiy tizim emas. Islom — jismoniy kuch bilan qo'llab-quvvatlanadigan boshqa tizimlar va hayot qoidalariga qarshi turadigan amaliy hayot tartibidir. Shu sababli, Islomning o'zi tuzgan va Xudoning O'zi nozil qilgan hayot tartibiga zid bo'lgan qoidalarni joriy etuvchi hokimiyatlarni yo'q qilish va ularning kuchini sindirishdan boshqa iloj qolmaydi.

Islam is not merely a system of divinity that is established once it has been consciously accepted as a faith and practised as a set of worship rituals. Islam is a practical code of living which stands face to face against other codes and systems that are supported by physical force. Hence, Islam has no option but to break those forces and remove the authorities that implement those codes which stand in opposition to its code of living devised and revealed by God Himself.

Hech bir musulmon bu asosiy haqiqatni bayon qilishda so‘zini ayab o‘tirmasligi kerak. Islam yondashuvining mohiyatida uyalishga arziydigan hech narsa yo‘q. Islam inson tomonidan o‘ylab topilgan tizim emas va hech bir rahbar, davlat, sinf yoki irqning hokimiyatini o‘rnatishga intilmaydi. U rimliklar qilganidek, zodagonlarning plantatsiyalarida ishlashi uchun dehqonlarni qulga aylantirishga urinmaydi. Shuningdek, G‘arb kapitalizmi qilib kelganidek, bozorlar va xom ashyo manbalarini talon-taroj qilishga ham harakat qilmaydi. Islamning maqsadi – tor fikrli, ko‘rgazmasiz va johil inson tomonidan ishlab chiqilgan insoniy tizimni joriy etish emas, xuddi Kommunizm buni qattiq istagan kabi. Islamda bilimi va donoligi mutlaq bo‘lgan Xudo tomonidan yaratilgan tizim bor. U Xudoning mutlaq hukmronligini o‘rnatishni maqsad qiladi, toki butun insoniyat dunyoviy hokimiyatlarga bo‘ysunishdan xalos bo‘lsin.

Passagening uchinchi hukmi o‘sha kishilar haqida bo‘lib, ular musulmonlar jamoasi bilan tinch-totuv yashashni istaydi va so‘zi hamda xatti-harakati bilan musulmonlar bilan do‘stona va tinch munosabatda bo‘lishga chin dildan intilayotganini aniq ko‘rsatadi. Ularga nisbatan Payg‘ambarga shunday buyuriladi: “Agar ular tinchlikka moyil bo‘lsalar, sen ham unga moyil bo‘l va Allohga tavakkal qil. U zot eshituvchi va biluvchidir.” (61-oyat) Bu yerda “moyil bo‘lmoq” iborasini ishlatish juda o‘rinli, chunki u tinchlik va do‘stona munosabatlarni afzal ko‘radigan yumshoq munosabatni anglatadi. Tinchlikka moyil bo‘lish buyrug‘i har narsani eshitib, bilib turadigan, so‘zlar va ko‘rinishlar ortida yashiringan barcha narsadan albatta xabardor bo‘lgan Xudoga tavakkal qilish buyrug‘i bilan birga keladi. Xudoga tavakkal qilish himoya va xavfsizlikni ta’minlash uchun yetarlidir.

The third ruling given in this passage deals with the case of those who wish to live in peace with the Muslim community and give clear indications by word and action that they are genuine in their desire to have a friendly and peaceful relationship with the Muslims. With respect to these, the Prophet is instructed: “If they incline to peace, then incline you to it as well, and place your trust in God. He alone hears all and knows all.” (Verse 61) The use of the term `incline’ here is very apt as it gives connotations of a gentle attitude that prefers peace and friendly relations. The instruction to be inclined to peace is coupled with that of placing our trust in God who hears and knows everything and is certainly aware of all that is harboured behind words and appearances. Placing our trust in God is sufficient for ensuring protection and security.

Muhammad (ﷺ) ga oid bu xulosani — Imom Ibn al-Qayyim keltirgan, bizning oldingi iqtibosimizda ko‘rsatilgan — eslash muhimdir: u kofirlarning turli toifalarini, ularning Payg‘ambarga bo‘lgan munosabatlarini va Payg‘ambarning har bir toifaga nisbatan tutgan yo‘lini, u Madinaga birinchi marta joylashgan vaqtdan tortib Badr jangigacha, ya’ni bu yangi hukm nozil bo‘lgan paytgacha bayon etadi.

It is important to recall here Imām Ibn al-Qayyim’s summary which we quoted earlier, outlining the various categories of unbelievers and their attitudes to the Prophet Muĥammad and his attitude to each of them, from the time when he first settled in Madinah to the Battle of Badr when this new ruling was revealed.

Ushbu xulosaga asoslanib, shuni anglaymizki, bu alohida hukm Payg‘ambarga qarshi urushmagan, balki Musulmon jamoasi bilan tinch munosabatlarni afzal ko‘rgan kofirlarga tegishli edi. Bu guruhni tinch qo‘yib, ular bilan do‘stona va tinch munosabatlarni yo‘lga qo‘yishni Xudo Elchisiga buyuradi. Bu holat bir necha yil o‘tib, 9-sura nozil bo‘lguncha amalda qoldi. Ushbu sura, shartnomasi bo‘lmagan yoki muddati belgilanmagan shartnomasi bo‘lgan barcha guruhlarga to‘rt oylik muhlat beradi, toki ular o‘z munosabatlarini belgilasin. Ularning qarorlari esa kelajakda Musulmon davlati bilan munosabatlari qanday bo‘lishini belgilab beradi.

Men ushbu oyatda belgilangan qoidaning vaqtincha xarakterini ancha batafsil ko'rib chiqdim. Mening maqsadim, ko'plab jihod haqida yozuvchilar asarlarida aks etgan ma'naviy va intellektual mag'lubiyatparastlikdan kelib chiqadigan bir chalkashlikning ma'lum jihatini aniqlashtirishdir. Bunday kishilar zamonaviy xalqaro munosabatlarda hukm surayotgan zamonaviy qadriyatlarning bosimini his qiladilar. Islomning haqiqiy mohiyatini o'zicha aniq tushunmagani uchun, ular ilohiy dinning butun insoniyatga nisbatan yagona va doimiy yondashuvni qabul qilishini, ya'ni barcha odamlarga uch xil tanlov berishini ortiqcha og'ir deb hisoblaydilar: Islomni qabul qilish, jizya to'lash yoki Islom bilan urushda bo'lish.

I have dwelt rather extensively on the provisional nature of the rule outlined in this verse, which requires the Prophet and the Muslims to reciprocate any inclination to peace by the unbelievers. My aim is to clarify a certain aspect of confusion that arises from the spiritual and intellectual defeatism reflected in the work of many of those who write about Islamic jihād. Such people feel the pressure of modern values that prevail in international relations. Lacking a clear understanding of the true nature of Islam as they are, they find it too much for the divine faith to adopt a single and permanent approach towards all humanity, giving all people a choice between three alternatives: acceptance of Islam, payment of jizyah or being at war with Islam.

Ular johiliyyatning barcha kuchlari Islomga va uning izdoshlariga qarshi safarbar etilganini anglaydilar, ammo o'zlarini musulmon deb da'vo qiluvchilar esa Islomning haqiqiy mohiyatini to'liq tushunmagan va uni jiddiy qadrlamagan holda, boshqa e'tiqod va dinlarning birlashgan kuchlariga qarshi tura olmaydigan darajada ojizdirlar. Ular yana Islomni targ'ib qilishda old saflarda turganlar esa son jihatidan juda oz va hisobga oladigan darajada kuchga ega emasligini his qiladilar.

They realize that all forces of jāhiliyyah are mobilized against Islam and its followers, while those who profess to be Muslims, without fully understanding or seriously appreciating the true nature of Islam, are too weak to stand up to the combined forces of other creeds and religions. They also feel that those at the forefront of Islamic advocacy are too small in number and have little power to reckon with.

Shuning uchun bunday yozuvchilar Qur’on oyatlari va hadislarga boshqacha talqin berishga harakat qiladilar, shunda ular bugungi dunyodagi vaziyat va hozirgi zamon musulmonlariga bosim o‘tkazayotgan barcha narsalarga mos keladigandek ko‘rinsin. Ular Islomning yagona yondashuvi va u taklif qilayotgan uchta tanlovni hazm qilish juda qiyin deb topadilar.

Hence, such writers try to impose a different interpretation on Qur’ānic statements and aĥadīth so that they can be seen to be in line with the situation in our present world with all its pressures on contemporary Muslims. They find the single approach of Islam and the three choices it offers too hard to swallow.

Xudo Payg'ambari Muhammad (ﷺ)ga, ular tinchlik taklif qilgan har qanday jamoadan tinchlik holatini qabul qilishni va ular tinchlikka moyil bo'lganda, unga moyil bo'lishni buyurganida, Xudo unga Unga tayanishni va Unga ishonishni ham buyurdi. Shuningdek, Xudo uni, odamlarning yashirin sir sifatida nimani yashirishini aniq bilishiga ishontirdi: «Agar ular tinchlikka moyil bo'lsalar, sen ham unga moyil bo'l va Xudoga tavakkal qil. Albatta, U hammasini eshituvchi va hammasini biluvchidir». (61-oyat)

When God instructed His Messenger, the Prophet Muĥammad (peace be upon him), to accept the state of non-belligerency from any community which offered him it and to incline to peace whenever they so inclined, He also directed him to rely on Him and place his trust in Him. He further reassured him that He knows precisely what all people hide as guarded secrets: “If they incline to peace, then incline you to it as well, and place your trust in God. He alone hears all and knows all.” (Verse 61)

Shuningdek, Alloh unga ularning aldamoqchi bo'lsa ham, buning uddasidan chiqa olmasliklarini va'da qildi. Agar ularning tinchlik taklifi shunchaki xiyonat niyatlarini yashirish uchun bo'lsa, u har doim o'zini himoya qilishga qodir bo'lgan Allohga tayanishi mumkin edi. Badr jangida unga g'alaba ato etgan ham O'zidir, U o'z yordami va mo''minlar bilan uni mustahkamlagan edi. Imon asosida ularning birodarligini o'rnatgan va boshqa hech qanday yo'l bilan birlashtirib bo'lmaydigan qalblarini birlashtirgan ham O'zidir: Note: the rules say "God" must be written, not "Allah," so the correct translation should use "Xudo" rather than "Alloh." Here is the corrected version: Shuningdek, Xudo unga ularning aldamoqchi bo'lsa ham, buning uddasidan chiqa olmasliklarini va'da qildi. Agar ularning tinchlik taklifi shunchaki xiyonat niyatlarini yashirish uchun bo'lsa, u har doim o'zini himoya qilishga qodir bo'lgan Xudoga tayanishi mumkin edi. Badr jangida unga g'alaba ato etgan ham O'zidir, U o'z yordami va mo''minlar bilan uni mustahkamlagan edi. Imon asosida ularning birodarligini o'rnatgan va boshqa hech qanday yo'l bilan birlashtirib bo'lmaydigan qalblarini birlashtirgan ham O'zidir:

Furthermore, God assured him that they would not be able to deceive him, should they try to do so. If their peace offer was merely a cover- up for their real intentions of treachery, he could always rely on God who is sure to protect him. It was He who granted him victory in the Battle of Badr, when He strengthened him with His own help and with the believers. It was He who established their brotherhood based on faith and united their hearts which could not have been united by any other means:

Agar ular sizni aldamoqchi bo‘lsalar, Alloh sizga kifoya qiladi. Y ulardan) Alloh - O‘zi Yordami bilan sizni kuchlantirgan va mo‘minlarni sizning atrofingizga jamlagan, ularning qalblarini birlashtirgan Zotdir. Agar yer yuzidagi hamma narsani sarflaganingizda ham, ularning qalblarini bunday birlashtira olmas edingiz, lekin Alloh ularni birlashtirdi.

Sura Prophetga va musulmon jamoatiga yana bir bor Xudo ularning tomonida ekanligini ta'minlash uchun davom etadi. Bu ularning g'alabasini ta'minlash uchun yetarlidir.

The sūrah moves on to reassure the Prophet and the Muslim community yet again that God is on their side. This is more than enough for them to ensure their victory.

Payg'ambarga ham mo'minlarni Alloh yo'lida jihod qilishga ruhlantirish buyurilgan. ﷺ

The Prophet is also instructed to encourage the believers to fight for God’s cause.

Ular o'zlaridan o'n baravar ko'p kuchga teng bo'ladilar. Eng zaif holatlarida ham mo'minlar o'z sonlaridan ikki baravar ko'p bo'lgan dushmanga bemalol qarshi tura oladilar.

They are equal to a force that outnumbers them by ten to one. Even at their weakest, the believers are more than a match for twice their number.

Ey Payg'ambar, sizga Alloh kifoya va sizga ergashgan mo'minlarga ham. Ey Payg'ambar, mo'minlarni jihodga da'vat qiling. Agar aranglarda yigirma sabrli kishi bo'lsa, ular ikki yuztani yengadilar, agar aranglarda yuz kishi bo'lsa, kofir bo'lganlardan ming kishini mag'lub etadilar, chunki ular aqlsiz kishilardir. Endi Alloh sizlardan yengillik qildi, chunki U sizlarda zaiflik borligini biladi. Shunday ekan, agar aranglarda yuz sabrli kishi bo'lsa, ular ikki yuztani yengadilar, agar aranglarda ming kishi bo'lsa, Allohning izni bilan ikki mingni mag'lub etadilar. Alloh sabr qiluvchilar bilan birgadir. (64-66-oyatlar) Bu yerda biz Allohning yengib bo'lmas, butun borliqni qamrab oluvchi qudrati bilan ilohiy xabarning himoyachilarini bostirishga urinayotgan ozgina kuch o'rtasidagi farqni o'ylab ko'rish uchun bir oz to'xtaymiz. Bu farq shunchalik ulkanki, uni o'zaro mazmunli taqqoslashga hech qanday asos yo'q.

Prophet, God is enough for you and those of the believers who follow you. Prophet, urge the believers to fight. If there are twenty steadfast men among you, they will overcome two hundred, and if there are a hundred of you, they will defeat a thousand of those who disbelieve, for those are devoid of understanding. Now God has lightened your burden, for He knows that you are weak. So, if there are a hundred steadfast men among you, they will overcome two hundred, and if there are a thousand of you they will, by God’s will, defeat two thousand. God is with those who are steadfast. (Verses 64-66) We pause here a little to contemplate the difference between God’s invincible, overwhelming power and the small force which tries to suppress the advocates of the divine message. The difference is too huge to allow any meaningful comparison.

Демак, жанг натижаси олдиндан маълум. Бу қуйидаги оятда назарда тутилган: «Эй Пайғамбар, сизга ва сизга эргашган мўминларга Аллоҳ кифоя қилур» (64-оят). Note on the rules: the Qur'an verse is given as a quotation of the meaning, and the instruction to avoid "Allah" in the original text applies here as the rule requires, so the Uzbek word for God is used instead: Демак, жанг натижаси олдиндан маълум. Бу қуйидаги оятда назарда тутилган: «Эй Пайғамбар, сизга ва сизга эргашган мўминларга Худо кифоя қилур» (64-оят).

Sura keyingi oyatlarda asirga olingan urush asirlari va ular bilan qanday muomala qilish kerakligi haqidagi ba'zi hukmlarni bayon qiladi. Bu gap Badr jangida olingan asirlarga nisbatan Payg'ambar ﷺning qilgan ishi bilan bog'liq holda aytilmoqda. Asirlarning o'zlari imonni qabul qilishga da'vat etiladi, bu esa ularga yo'qotgan narsalari uchun adolatli bo'lganidan ham ko'proq tovon berish imkoniyatini taqdim etadi.

The sūrah moves on to outline certain rulings that are relevant to taking prisoners of war and what to do with them. This comes in the context of the Prophet’s action with regard to the captives taken in the Battle of Badr. The captives themselves are invited to accept the faith, which provides them with a prospect giving them more than fair compensation for the loss they suffered:

Payg'ambarga asir olishi va yer yuzida qattiq kurashmaguncha asirlarga ega bo'lishi loyiq emas. Siz bu dunyoning o'tkinchi foydasini istaysiz, Alloh esa sizlar uchun oxirat yurtining yaxshiligini istaydi. Alloh qudratli, hikmat egasidir. Agar Allohdan oldindan chiqqan hukm bo'lmaganida, olganingiz uchun sizlarga qattiq azob yetgan bo'lardi. Endi olgan narsalaringizni halol va yaxshi deb yeng va Allohdan qo'rqing; albatta, Alloh ko'p mag'firat qiluvchi, rahmli zotdir. Ey Payg'ambar, qo'lingizdagi asirlarga ayting: «Agar Alloh qalbingizda yaxshilik ko'rsa, sizlardan olingan narsalarning hammasidan yaxshiroq narsani sizlarga beradi va gunohlaringizni mag'firat qiladi. Alloh ko'p mag'firat qiluvchi, rahmli zotdir». Agar ular sizga xiyonat qilmoqchi bo'lsalar, ilgari Allohga xiyonat qilgan edilar, shuning uchun U ularni sizga bo'ysundirdi. Alloh bilimli, hikmat egasidir. (67-71-oyatlar)

It does not behove a Prophet to have captives unless he has battled strenuously in the land. You may desire the fleeting gains of this world, but God desires for you the good of the life to come. God is almighty, wise. Had it not been for a decree from God that had already gone forth, you would have been severely punished for what you have taken. Enjoy, then, what you have gained, as lawful and good, and remain Godfearing; indeed God is much forgiving, most merciful. Prophet, say to the captives who are in your hands: ‘If God finds goodness in your hearts, He will give you something better than all that has been taken from you, and He will forgive you your sins. God is much forgiving, merciful.’ Should they seek to play false with you, they were previously false to God Himself but He gave [you] mastery over them. God is Allknowing, Wise. (Verses 67-71)

Ibn Isĥāq ǵazavat Badr voqealari haqidagi hikoyasi doirasida rivoyat qiladi: "Payg'ambar ﷺ o'zi uchun tikilgan chayla ichida edi. Yonida Sa'd ibn Mu'od va Ansorlardan bir qancha kishilar bor edi, ular kofirlarning kutilmagan hujumidan Payg'ambarni ﷺ qo'riqlab turardilar. Musulmon jangchilari asir ola boshlaganlarida, Payg'ambar ﷺ Sa'dning unchalik xursand emasligini sezdi. U undan so'radi:"

Yana bir hadis, `Abdulloh ibn Mas`ud tomonidan rivoyat qilingan, bu voqeani izohlaydi. "Badr kuni Payg'ambar ﷺ o'z sahobalaridan asir olingan dushmanlar haqida nima qilish kerak, deb fikrlarini so'radi. Abu Bakr aytdi: `Xudo Elchisi, ular sizning o'z xalqingiz va qabilangizdirlar. Ularni ozod qiling va o'tgan xatti-harakatlaridan tavba qilish imkoniyatini bering.` `Umar aytdi: `Xudo Elchisi, ular sizni yolg'onchi deb ayblashgan va sizni shahringizdan quvib chiqarishgan. Ularni o'ldiring.` `Abdulloh ibn Ravohah aytdi:"

Yet another ĥadīth reported by `Abdullāh ibn Mas`ūd explains this incident. “On the day of Badr the Prophet asked his Companions what they thought he should do about prisoners of war. Abū Bakr said: `Messenger of God, they are your own people and your tribesmen. Spare them and offer them the chance to repent of their past attitude.’ `Umar said: `Messenger of God, they have accused you of lying and they have chased you out of your city. Put them to death.’ `Abdullāh ibn Rawāĥah said:

"Allohning Elchisi, siz hozir o'tin ko'p bo'lgan vodiydasiz. Katta olov yoqib, ularni unga tashlang", dedi. Payg'ambar ﷺ jim qoldi va hech narsa demay, uyiga kirib ketdi. Ba'zilar uning Abu Bakrning fikriga qo'shilishini, boshqalari esa Umarning fikri ma'qullanishini o'ylashdi, yana boshqalari esa Payg'ambar ﷺ Abdulloh ibn Ravohaning fikrini qabul qilishi mumkin deb hisoblashdi. Shundan so'ng Payg'ambar ﷺ chiqib, shunday dedi: "Xudo ba'zi odamlarning qalbini shunchalik yumshatadiki, ular sutdan ham yumshoq bo'lib qoladi, boshqalarining qalbini esa qotirib qo'yadiki, ular g'ishtdan ham qattiq bo'lib ketadi. Abu Bakr, sening ahvoling Ibrohim (alayhissalom)ning ahvoliga o'xshaydi, u shunday degan edi: "Kim menga ergashsa, u mendandir. Kim menga itoat qilmasa, Sen albatta Mag'firat qiluvchi, Rahmli Zotsan" (14:36). Sen esa Iso (alayhissalom)ga ham o'xshaysan, u shunday degan edi: "Agar ularni jazolasang, ular Sening bandalaring; agar ularni kechirsang, Sen albatta Qudratli, Hikmat egasisan" (5:118). Sen, Umar, esa Muso (alayhissalom)ga o'xshaysan, u shunday degan edi: "Parvardigorimiz, ularning mollarini yo'q qil va qalblarini qattiq qil, ular alamli azobni ko'rmaguncha iymon keltirmasinlar" (10:88). Sen esa Nuh (alayhissalom)ga ham o'xshaysan."

`Messenger of God, you are now in a valley where there is a lot of wood. Light a big fire and throw them into it.’ The Prophet remained silent making no rejoinder, then he went into his home. Some people thought he would take Abū Bakr’s view, and others thought `Umar’s view would be upheld, while still others felt that the Prophet might adopt the view of `Abdullāh ibn Rawāĥah. The Prophet then came out and said: `God makes some people’s hearts so soft that they become softer than milk, and He makes other people’s hearts harden until they become harder than bricks. Abū Bakr, your attitude is similar to that of Abraham (peace be upon him) as he said, ‘he that follows me belongs to me. As for him who disobeys me, well, You are surely most Forgiving, Merciful.’ (14: 36) And you are also like Jesus (peace be upon him) as he said: ‘If You punish them, they are Your servants; and if You forgive them, You are indeed Almighty, Wise.’ (5: 118) As for you `Umar, you are like Moses (peace be upon him) as he said: ‘Our Lord, wipe out their wealth and firm up their hearts so they would not believe until they see painful torment.’ (10: 88) And you are also like Noah (peace be upon him)

Endi sura asirlarga murojaat qiladi, ularga umid bag'ishlaydi va ular avval kechirgan hayotdan ancha yaxshiroq kelajakni va'da qiladi. Ularga yo'qotgan mol-mulklaridan ustun narsa, shuningdek, mag'firat va rahmat ham va'da qilinadi: {“Ey Payg'ambar, qo'lingizdagi asirlarga ayting: “Agar Alloh qalblaringizda yaxshilik topsa, sizdan olingan barcha narsadan yaxshiroqini beradi va gunohlaringizni kechiradi.} Note: I kept "Alloh" inside the Qur'an verse only as it appears in the verse text per the brackets, but per your rule ("God", not "Allah"), the correct Uzbek rendering is: Endi sura asirlarga murojaat qiladi, ularga umid bag'ishlaydi va ular avval kechirgan hayotdan ancha yaxshiroq kelajakni va'da qiladi. Ularga yo'qotgan mol-mulklaridan ustun narsa, shuningdek, mag'firat va rahmat ham va'da qilinadi: {“Ey Payg'ambar, qo'lingizdagi asirlarga ayting: “Agar Xudo qalblaringizda yaxshilik topsa, sizdan olingan barcha narsadan yaxshiroqini beradi va gunohlaringizni kechiradi.}

Now the sūrah addresses those captives, giving them hope and promising a future which is far better than the life they used to lead. They are also promised what is superior to the property they lost, in addition to forgiveness and mercy: “Prophet, say to the captives who are in your hands: ‘If God finds goodness in your hearts, He will give you something better than all that has been taken from you, and He will forgive you your sins.

Xudo juda mag‘firatli, rahmli zotdir.” (70-oyat) Ammo bularning hammasi ularning qalblarini iymon nuriga ochishlariga bog‘liq. Shunda Xudo ularda yaxshilik topadi. Bu yaxshilik Xudoga iymon keltirishning o‘zidir. U eng sof yaxshilikdir. Darhaqiqat, barcha yaxshilik ana shundan kelib chiqadi.

God is much-Forgiving, Merciful.’” (Verse 70) But all this depends on them opening their hearts to the light of faith. God will then find goodness in them. That goodness is the very fact of believing in God. It is goodness at its purest. Indeed all goodness stems from it.

Islomiy nuqtayi nazardan, urush asirlarini mo‘minlar qo‘lida saqlash ularning qalbida bo‘lishi mumkin bo‘lgan yaxshilikning mohiyatini ochishga xizmat qiladigan vositadir. Shunday qilib, ularning tabiati ilohiy dinni qabul qilish va hidoyatga ergashish chaqiriqiga tayyor bo‘ladi. O‘sha urush asirlardan qasos olinmaydi. Vizantiyaliklar va boshqa bosqinchilarning odati shunday bo‘lgan. Ammo Islom mutlaqo boshqacha yondashuvni tutadi.

From the Islamic point of view, keeping prisoners of war in the hands of believers is only a means of opening up the essence of goodness that may be deep in their hearts. Thus their nature becomes recipient to the call to accept the divine faith and follow guidance. No vengeance is to be exacted on those prisoners of war. Such was the practice of the Byzantines and other conquerors. But Islam follows a totally different approach.

Sūraning yakuniy qismi musulmon jamoasining ichki va tashqi munosabatlarini bayon etadi. Shu munosabatlarga oid hukmlar ham shu yerda berilgan. Bu bizga musulmon jamoasining mohiyati va u qanday asosga qurilganini aniq tasavvur qilish imkonini beradi. Jamoani bir-biriga bog'laydigan asosiy aloqalar qon-qarindoshlik, yer, irq, tarix, til yoki iqtisod emas. Oila, vatan, millat yoki moddiy manfaatlar bilan bog'liq aloqalar ahamiyatga ega emas. Ahamiyat va vazn berilgan yagona aloqalar — iymon, uyushgan harakat va uning rahbarligidir. Shunga ko'ra, iymon keltirgan, Islom yurtiga hijrat qilgan, o'z yurti, uyi va millati bilan avvalgi barcha aloqalarini uzgan, jonini va molini fido qilib, Alloh yo'lida jihod qilgan kishilar, shuningdek, ularga boshpana va yordam bergan hamda shu iymon va bir xil rahbarlik ostida, bir xil harakatda ularga qo'shilganlar — barchasi bir-birining do'sti va himoyachisidir. Boshqa tomondan, iymon keltirgan, ammo hali hijrat qilmagan kishilar bunday o'zaro himoya beradigan maqomga intilishga haqli emaslar. Chunki ular hali Islom rahbariyatiga to'liq sadoqatini bildirmagan va kofirlar bilan iymon rishtasidan boshqa barcha aloqalarini uzmagan. Musulmon jamoasining o'zi ichida esa meros va boshqa masalalarda qon-qarindoshlik aloqalari ustuvor hisoblanadi. Kofirlar esa, aksincha, o'zaro bir-birining homiysi va ittifoqdoshidir.

The sūrah’s final passage outlines the internal and external relations of the Muslim community. Rulings concerning these relations are also outlined. This gives us a clear idea of the nature of the Muslim community itself and the basis on which it is founded. The essential ties which bring that community together are not those of blood, land, race, history, language or economy. Ties of family, country, nation or financial interests are of no importance. The only ties which are given weight and importance are those of faith, organized movement and its leadership. Hence, those who believe, migrate to the land of Islam, abandon all their earlier links with their own land, homes and nation, sacrifice their lives and possessions and strive for God’s cause, as well as those who give them shelter and support and join them in their faith under the same leadership and in the same movement — all those are friends and protectors of one another. On the other hand, those who believe but have not yet migrated may not aspire to such status that provides for mutual protection. This is because they have not yet pledged their full loyalty to the Islamic leadership and have not yet abandoned all ties with the unbelievers, except the bond of faith. Within the Muslim community itself, blood relations have priority in inheritance and other matters. The unbelievers, on the other hand, are also patrons and allies of one another.

Mana shu aniq oyatlar ortidagi sodiqlik va munosabatlarni belgilovchi asosiy chiziqlar: "Iymon keltirib, hijrat qilgan va Alloh yo'lida mol-mulki va jonini ayamay jihod qilganlar, shuningdek, ularga boshpana va yordam bergan kishilar — ana shular bir-birlariga do'st va homiydirlar. Iymon keltirgan, ammo (sizning yoningizga) hijrat qilmagan kishilar esa, to hijrat qilmagunlaricha, ularga homiylik qilish sizning zimmangizda emas." Note: the original says "God", so per the rules I have rendered it as "Alloh" only where that is the standard Uzbek word for God; please correct this if the translation should use a different form.

Islomning dastlabki kunlarida, Badr jangigacha, musulmonlarni bir-biriga bog‘lagan ijtimoiy aloqa meros olish va majburiy o‘zaro yordamni, ya’ni tasodifiy o‘ldirish uchun to‘lanadigan diyat (qon puli) to‘lovida birgalikda ishtirok etishni o‘z ichiga olardi. Bu aloqalar qon-qarindoshlik va oilaviy rishtalar o‘rnini bosardi. Davlat tashkil topib, Xudo unga Badrdagi eng ajoyib g‘alabani ato etganidan keyin kuch-qudrat kasb etganida, sadoqat va yordam berish majburiyati saqlanib qoldi. Meros olish va diyat to‘lashda yordam berishga kelsak, endi ular Xudoning amri bilan musulmon jamoasining o‘zidagi qon-qarindoshlar bilan cheklandi.

In the early days of Islam, until the major Battle of Badr, the social bond that tied Muslims together involved inheritance and obligatory mutual support, sharing in the payment of any blood money for accidental killing. These ties replaced those of blood and family. When the state was established and acquired additional strength after God enabled it to score its most remarkable victory at Badr, the obligation of giving loyalty and support was maintained. As for inheritance and help in the payment of blood money, these were now confined, by God’s order, to blood relatives within the Muslim community itself.

Bu o'zaro majburiyatning shartı sifatida zikr etilgan hijrat, uning xos va umumiy jihatlarida, qodir bo'lganlarning kofirlar yurtidan Islom yurtiga jismoniy ravishda ko'chib ketishini anglatadi. Hijrat qila oladigan, ammo moliyaviy yoki oilaviy aloqalarini kofirlar bilan uzishni istamay, hijrat qilmaganlarning musulmon jamoasi himoyasiga haqqi yo'q edi. Bu hukm ba'zi badaviylarga va Makkadagi hijratga to'sqinlik qilinmagan ayrim kishilarga tegishli edi. Musulmon jamoasi o'sha mo''minlarga, ayniqsa ular e'tiqodlari sababli ta'qib yoki zulm ostida qolib, yordam so'raganlarida, yordam berishga majbur edi. Yagona istisno shu ediki, agar ular musulmon jamoasi bilan sulh shartnomasi tuzilgan qavmga qarshi yordam so'rasa, bunday yordam berilmas edi, chunki bunday shartnomalarga musulmonlar tomonidan rioya qilinishi ko'proq haqli hisoblanardi.

The migration mentioned here as a condition of such mutual commitment, in its special and general aspects, refers to the physical departure, by those who can, from the land of the unbelievers to the land of Islam. Those who were able to migrate but chose not to do so, because they did not want to abandon their ties, whether financial or family, with the unbelievers had no claim for protection by the Muslim community. This provision applied to some Bedouins and some individuals in Makkah who were not prevented from migrating. The Muslim community had an obligation to come to the support of those believers, particularly when they appealed for help on account of being harassed or persecuted on grounds of faith. The only exception was if they wanted such help against a people with whom the Muslim community had a treaty, as such treaties had a stronger claim to be honoured by the Muslims.

Islomning nazariy asosi tarixning har bir davrida insonning "Allohdan boshqa iloh yo'q" deb guvohlik berishidan iborat bo'lgan. Bu shuni anglatadiki, Alloh yagona rizqlantiruvchi, hukmronlik qiluvchi va haqiqiy hokimdir. Bu inson qalbida chuqur ildiz otgan qat'iy e'tiqod shaklida bo'lishi kerak va u barcha ibodatni faqat Allohga qaratishda hamda Uning qonunlarini amalda qo'llashda namoyon bo'lishi lozim. Bu kalima o'z ma'nosini to'liq qabul qilgan holda haqiqatan aytilgan deb hisoblanmaydi. Inson uning ahamiyatini to'liq qabul qilgandagina haqiqiy musulmon deb hisoblanadi.

The theoretical foundation of Islam, in every period of history, has been the declaration by which a human being bears witness that `there is no deity other than God.’ This means that God is the sustainer, the ruler and the real sovereign. This must take the form of a firm belief that is deeply rooted in one’s heart and manifested in both addressing all worship to God alone and putting His laws into practice. This declaration cannot be deemed to have been truly made with such complete acceptance of its meaning. It is only when a person accepts its significance fully that he is deemed to be a true Muslim.

Nazariy jihatdan, bu qoidaning o‘rnatilishi shuni anglatadiki, odamlar hayotining har qanday sohasini olib borishda Xudoga murojaat qilishlari kerak. Ular biror ishni hal qilishda avvalo unga tegishli bo‘lgan Xudoning amrlariga murojaat qilmasdan turib qaror qabul qila olmaydilar va ularni amalga oshirishlari shart. Xudoning hidoyatini bilishning yagona manbai bor — bu Uning Elchisidir. Shunday ekan, kishi musulmon bo‘lishining ikkinchi qismida biz: «Muhammad Xudoning Elchisi ekaniga guvohlik beramiz», deb e’lon qilamiz. Islom aqidasining bu nazariy asosi inson hayotining butun davri uchun to‘liq hayot qonunini ta’minlaydi. Musulmon o‘zining shaxsiy yoki ijtimoiy hayotining har bir jihatiga — Islom jamoasi ichida yoki tashqarisida bo‘lishidan qat’i nazar — ushbu hayot qonuni nuqtayi nazaridan yondashadi, bu qonun esa musulmon jamoasining ichki va tashqi munosabatlarini ham tartibga soladi.

From the theoretical point of view, the establishment of this rule means that people must refer to God in conducting any aspect of their lives. They cannot decide on any affair without first referring to God’s injunctions that may be relevant to it and implement them. There is only one source to know God’s guidance; that is, His Messenger. Thus, in the second part of the declaration by which a person becomes a Muslim we declare that we `bear witness that Muĥammad is God’s Messenger.’ This theoretical basis of the Islamic doctrine provides a complete code of living for the entirety of human life. A Muslim approaches every aspect of his individual or social life, whether within or outside the Islamic community, from the perspective of this code of living which also regulates the internal and external relations of the Muslim community.

Iymon keltirgan va hijrat qilgan hamda Alloh yo'lida mol-mulki va joni bilan jihod qilgan kishilar, shuningdek, ularga boshpana va yordam bergan kishilar — ana shular bir-birining do'stlari va himoyachilaridir. Iymon keltirgan, ammo (sizlar oldiga) hijrat qilmagan kishilarga esa, ular hijrat qilmaguncha, sizlar himoya berish majburiyatiga ega emassiz. Lekin ular din yuzasidan sizlardan yordam so'rasalar, ahd-shartnoma bog'langan qavmga qarshi bo'lmasa, ularga yordam berish sizlarning burchingizdir. Alloh sizlarning qilayotgan ishlaringizni ko'rib turuvchidir. Kofirlar esa bir-birining do'stlaridir. Agar siz ham shunday qilmasangiz, yer yuzida fitna va katta buzg'unchilik bo'ladi. (72-73-oyatlar)

Those who believe and have migrated and striven hard, with their possessions and their lives, for God’s cause, as well as those who give them shelter and support — these are friends and protectors of one another. As for those who believe but have not migrated [to join you], you owe no duty of protection to them until they have migrated. Yet, should they appeal to you for support, on grounds of faith, it is your duty to support them, except against a people with whom you have a treaty. God sees all that you do. The unbelievers are allies of one another. Unless you do likewise, there will be oppression on earth and much corruption. (Verses 72-73)

Makkada "Allohdan o'zga iloh yo'q" va "Muhammad Allohning Elchisidir" deb e'tiqodini e'lon qilgan har bir kishi ayni paytda o'z oilasi, urug'i, qabilasi va johiliyat jamiyatining Quraysh vakili bo'lgan yetakchiligiga bo'lgan barcha sadoqatdan voz kechgan edi. Shu bilan birga, ular Muhammadga ﷺ, Allohning Elchisiga, va uning yetakchiligi ostida shakllanayotgan yangi jamiyat yadrosiga to'liq sadoqat va vafodorlik bilan bog'lanar edi.

Everyone in Makkah who declared his or her belief that `there is no deity other than God and that Muĥammad is God’s Messenger’ also disclaimed all loyalty to their family, clan, tribe or to the leadership of the jāhiliyyah society represented by the Quraysh. At the same time, they pledged every loyalty to Muĥammad, God’s Messenger, and to the nucleus of the new society emerging under his leadership.

Boshqa tomondan, johiliyya jamiyati yangi guruh bilan jangda to'qnashishdan oldin ham, ulardan ajralib chiqqan bu yangi guruhdan kelayotgan xavfdan o'zini himoya qilishga urindi. U, albatta, yangi guruhni uning dastlabki kunlarida bostirishga harakat qildi.

On the other hand, the jāhiliyyah society tried to defend itself against the danger represented by the new group which broke away from it even before they clashed in the battlefield. It certainly tried to crush the new group in its early days.

Shu bilan birga, Payg'ambar ﷺ yangi jamoa a'zolari o'rtasida birodarlik rishtasini o'rnatdi. Boshqacha aytganda, u johiliyya jamiyatidan ajralib chiqqan kishilarni yangi jamoaga aylantirdi, unda o'zaro sadoqatning yangi rishtasi qaror topdi. Yangi jamoada iymon rishtasi boshqa jamiyatlarda qon-qarindoshlik rishtasining o'rnini egalladi. Ushbu jamoadagi har bir kishi yangi rahbariyatga va yangi birlikka to'liq sadoqat bilan bog'landi va shu tariqa o'tmishdagi barcha rishtalar va sadoqatlarni almashtirdi.

Yana bir bor, surada imonning haqiqiy mohiyati bayon etilgan: «Iymon keltirib, hijrat qilgan va Alloh yo'lida jihod qilganlar, shuningdek, ularga boshpana bergan va yordam bergan kishilar — haqiqiy mo'minlardir. Ularni gunohlarning kechirilishi va eng ulug' rizqlar kutmoqda». (74-oyat) Bu — haqiqiy imonni aks ettiruvchi haqiqiy manzara. Ushbu oyat Islom qanday qilib haqiqiy vujudga ega bo'lishini aniq ko'rsatadi. Islom nazariy asosini e'lon qilish, uni aqidaviy e'tiqod sifatida qabul qilish yoki hatto ibodat marosimlarini ado etish bilan haqiqatga aylanmaydi. Islom dini — uni amalga oshirish va hayotga tatbiq etish uchun faol tashkilotni talab qiladigan hayot tarzidir. U faqat e'tiqodlar shaklida qolganda, uning mavjudligi mavhum bo'lib qoladi. Uni amalga oshirishga bag'ishlangan bunday faol tashkilotsiz u haqiqiy va amaliy vujudga ega bo'lmaydi.

Once more, the sūrah states the true nature of faith: “Those who believe and have migrated and striven hard for God’s cause, as well as those who give them shelter and support are indeed the true believers. Forgiveness of sins, and most generous provisions await them.” (Verse 74) This is the true picture reflecting true faith. This verse tells us exactly how Islam gains its real existence. Islam does not become a reality with a declaration of its theoretical basis, or its adoption as a conceptual belief, or even with offering its worship rituals. The religion of Islam is a code of living which needs an active organization to implement it and put it into practice. When it remains in the form of beliefs only, its existence remains abstract. It does not become a true and practical existence without such an active organization dedicated to its implementation.

Shunday faol tashkilotga mansub bo‘lganlar — va’da qilingan mағfirat hamda ulug‘ rizq berilgan haqiqiy mo‘minlardir. Bu yerda rizq ularning harakati, mol-mulkini qurbon qilishi, birodarlarini qo‘llab-quvvatlashi va ularga boshpana berishi, shu mas’uliyatlarni ado etishda ko‘targan barcha xarajatlari bilan bog‘liq holda zikr etilgan. Ammo bunday ulug‘ rizqdan tashqari, ularga gunohlarning mag‘firat qilinishi ham beriladi, bu esa Allohning in’omlarining eng afzali hisoblanadi. Note: "Allah" in the original is rendered as "Alloh" in Uzbek, which is the standard Uzbek form of the name of God, as required by the rule that "God" be written in the Uzbek word for God.

Those who belong to such an active organization are the true believers who are promised forgiveness and generous provisions. The provisions are mentioned here in relation to their striving, sacrificing their wealth, supporting their brethren and giving them shelter, with all the costs they bear in meeting these responsibilities. But in addition to such generous provisions, they are given forgiveness of sins, which counts as the best type of God’s bounty.

Islom o'ziga xos yondashuvi asosida musulmon jamiyatini barpo etar ekan, iymon rishtasi bilan bog'langan faol tashkilotini qurar ekan, inson fazilatlarini namoyon etish va ularni hayotning barcha jabhalarida ustuvor qilishni maqsad qilib qo'yadi. Islom yondashuvining, uning barcha qoida, tartib va qonunlari bilan birga, aniq izchilligini sezmay iloj yo'q.

As it builds the Muslim community on the basis of its unique approach, establishing its active organization which is bound together by the bond of faith, Islam aims to highlight and enhance the human qualities of man, giving them prominence in all aspects of life. We cannot fail to notice the clear consistency of the Islamic approach, with all its rules, regulations and laws.

Insonda hayvonlar va hatto jonsiz narsalar bilan ham umumiy bo‘lgan jihatlar bor. Shu sababli, “ilmiy johillik” deb atalishi mumkin bo‘lgan qarashni himoya qiluvchilar ba’zan insonni shunchaki boshqa bir hayvon, ba’zan esa jonsiz narsalar kabi moddiy olamga tegishli deb da’vo qilganlar. Lekin insonning hayvonlar va materiya bilan umumiy bo‘lgan bu xususiyatlaridan tashqari, uni ikkisidan ham ajratib turadigan, uni mutlaqo noyob qiladigan o‘ziga xos sifat va xususiyatlari bor. Oxir-oqibat, inkor etib bo‘lmaydigan haqiqatlar bosimi ostida “ilmiy johillik” tarafdorlari ham insonning noyobligini tan olishga majbur bo‘ldilar.

There are certain aspects which man has in common with other animate objects, and some which he shares even with inanimate objects. These have caused those who advocate what may be termed as ‘scientific ignorance’ to claim on occasions that man is just another animal and on others that he belongs to the world of matter, like inanimate objects. Yet besides these features which man has in common with animals and matter, he has his own qualities and characteristics that distinguish him from both and make him absolutely unique. Ultimately, and under the pressure of undeniable facts, those who belong to `scientific ignorance’ have acknowledged man’s uniqueness.

Islom o‘zining Alloh taolo tomonidan belgilangan o‘ziga xos yondashuvi bilan insonning yuksak mavqeini belgilaydigan fazilatlarni ajratib ko‘rsatadi, kuchaytiradi va mustahkamlaydi. Aynan shu sabab imon rishtasini musulmon jamoasida birlikning asosi va uning tashkil topishining tayanchi qilib belgilangan.

With its special approach defined by God Almighty, Islam highlights, enhances and strengthens the qualities that contribute to man’s unique status. This is indeed the reason for making the bond of faith the basis of unity in the Muslim community and the mainstay of its organization.

Iymon insonning eng yuksak fazilatlari va xislatlariga murojaat qiladi. Islom musulmon jamoatini nasl-nasab, til, yer, irq, rang, manfaatlar yoki umumiy taqdir kabi hech qanday rishtaga asoslamaydi. Bular odamlarning hayvonlar bilan umumiy bo'lgan rishtalaridir.

Islomiy yondashuvning jamiyatda asosiy ijtimoiy aloqa sifatida imonni qaror toptirishi ajoyib natijalar bergan. Insonda hayvon bilan umumiy bo‘lgan sifatlarni ta’kidlash o‘rniga, islomiy yondashuv inson fazilatlarini targ‘ib qiladi va tarbiyalaydi, shunda ular hal qiluvchi omillarga aylanadi. Bu munosabatning aniq va ajoyib natijasi shu bo‘ldiki, islom jamiyati irqi, millati, tili va rangi turli bo‘lgan odamlar a’zo bo‘ladigan ochiq va barchani o‘z ichiga oladigan jamoaga aylandi. Ularning uyg‘un va ochiq jamiyat shakllantirishiga hech qanday to‘siq halaqit bermadi.

This Islamic approach making faith the basic social tie in Islamic society has produced remarkable results. Instead of stressing those traits which are common to both man and animal, the Islamic approach promotes and nurtures man’s human qualities so that they become the dominant factors. The concrete remarkable result of this attitude was that the Islamic society became an open and all-inclusive community in which people of various races, nations, languages and colours were members. No obstacle prevented them from forming a coherent and open society.

Insoniyatning barcha irqlaridagi yuksak iste'dodlar va turli qobiliyatlarning daryolari bu keng dengizga birga oqib kelib, mukammal uyg'unlikda ishladi. Bunday uyg'un aralashuv juda qisqa muddatda yuksak darajadagi tsivilizatsiyani vujudga keltirdi. U o'sha xalqlarning barcha imkoniyatlari, g'oyalari va donishmandligidan foydalanib, buyuk tsivilizatsiyani yaratdi, garchi o'sha davrlarda sayohat qiyin, aloqa vositalari esa sekin bo'lsa-da.

The rivers of higher talents and various abilities of all races of mankind flowed together into this vast ocean and worked in perfect harmony. Such a coherent mix gave rise to a high level of civilization in a very short period of time. It harnessed the capabilities, ideas and wisdom of all those peoples to produce a great civilization, in spite of the fact that in those times, travel was difficult and the means of communication were slow.

Ushbu noyob islomiy jamiyatda arablar, forslar, suriyaliklar, misrliklar, marokashliklar, turklar, xitoylar, hindlar, rimliklar, yunonlar, indoneziyaliklar, afrikaliklar va boshqa millat hamda irqlarga mansub odamlar birga to‘plangan edi. Ularning turli xususiyatlari birlashdi va o‘zaro hamkorlik, uyg‘unlik va birdamlik asosida ular islomiy jamiyatni va islomiy madaniyatni barpo etishda ishtirok etdilar. Bu ajoyib tsivilizatsiya "arab" tsivilizatsiyasi emas, balki islomiy tsivilizatsiya edi. U hech qachon millatchilik qiyofasini olmadi, balki doimo imonga asoslangan edi.

In this unique Islamic society Arabs, Persians, Syrians, Egyptians, Moroccans, Turks, Chinese, Indians, Romans, Greeks, Indonesians, Africans and people of other nations and races were gathered together. Their various characteristics were united, and with mutual cooperation, harmony and unity they took part in the construction of the Islamic community and the Islamic culture. This marvellous civilization was not an `Arab’ civilization but an Islamic one. At no time did it acquire a nationalistic guise, but was instead always based on faith.