Ushbu surraning ochilish qismi Allohning yo'lida jihod qilishda musulmonlar qo'lga kiritishi mumkin bo'lgan o'ljaga oid hukmini bayon etadi. Badr jangida, yangi tashkil topgan musulmonlar davlati bilan johiliyat davridagi arablar o'rtasida bo'lib o'tgan birinchi yirik jangda qatnashganlar o'ljani taqsimlash borasida o'zaro tortishib qolgan edilar. Bu yerda Alloh O'z hukmini bayon etadi va ulardan Unga itoat qilish va Undan qo'rqish, shuningdek, Rasulига itoat etish zarurligini eslatadi. Ularga o'z imonlarini va uning qadriyatlariga amal qilish kerakligini ham eslatadi.

This opening passage of the sūrah provides God’s ruling over the booty that Muslims may gain in their campaigns to serve God’s cause. Those who fought in the first major battle that took place at Badr between the newly-established Muslim state and the pagan Arabs disputed among themselves over its distribution. God gives here His ruling and reminds them of their need to fear and obey Him, and also obey His Messenger. He reminds them of their faith and that they need to live up to its values.

Xudo ularga shuni ham eslatadiki, ular savdo karvonini qo'lga kiritishni umid qilgan edilar, lekin Xudo ular uchun ancha yaxshiroq narsani — quvvat va g'alabani istadi. U yana, ular o'zlaridan son va jihozlar jihatidan ancha ustun bo'lgan dushman bilan to'qnash kelganda, jang ularning foydasiga hal bo'lishiga sabab bo'lgan omillarni ko'z oldilariga keltiradi. Ularga farishtalar tomonidan yordam berildi. Yomg'ir ularga ichish uchun suv berdi va yerni mustahkamladi, shunda qumli maydon ularga to'siq bo'lmadi. Uyqu ularni bosib, ularga xotirjamlik va ishonch bag'ishladi. Dushmanlari esa qo'rquvga to'lib, og'ir jazoga duchor bo'ldilar.

God also reminds them that they had hoped to gain a trade caravan, but God wanted something much better for them: strength and victory. He further puts before their eyes the factors that made the battle go in their favour when they were facing an enemy who was far superior to them in numerical strength and equipment. They were given support by angels. Rain gave them water to drink, and made the terrain firmer so that they were not impeded by a sandy battleground. Slumber overwhelmed them to give them calmness and reassurance. Their enemies were overwhelmed with fear, and ended up suffering stern punishment.

Mo'minlarga har bir jangda, dushmanlari dastlab qanchalik kuchli va yengib bo'lmas ko'rinmasin, sabr-qat'iyatli bo'lish buyurilgan. Reja tuzadigan, harakat qiladigan va o'ldiradigan Allohu taolo emas, balki Xudodir. Ular faqat U o'z irodasini amalga oshiradigan vositadir. U ular bilan xohlaganini qilishi mumkin.

The believers are commanded to remain steadfast in every battle, no matter how strong and unassailable their enemies may initially appear to be. It is God who plans, acts and kills. They are merely a means with which He accomplishes His will. He may do with them what He pleases.

Ular sendan urush o‘ljalari haqida so‘raydilar. Ayt: “Urush o‘ljalari Alloh va Rasulga tegishlidir. Shunday ekan, Allohdan qo‘rqinglar va o‘zaro aloqalaringizni to‘g‘rilanglar. Agar mo‘min bo‘lsangiz, Alloh va Uning Rasuliga itoat etinglar.” Haqiqiy mo‘minlar faqat shunday kishilardirki, Alloh zikr etilganda qalblari qo‘rquvga to‘ladi va ularga Uning oyatlari o‘qilganda imonlari yanada mustahkamlanadi. Ular faqat Rabblariga tavakkul qiladilar. Ular namozlarini to‘kis ado etadilar va Biz ularga rizq qilib bergan narsalardan sarflaydilar. Aynan ana shular haqiqiy mo‘minlardir. Ular uchun Rabblari huzurida yuksak darajalar, mag‘firat va sharafli rizq bor. (1-4-oyatlar)

They ask you about the spoils of war. Say: “The spoils of war belong to God and the Messenger. So, have fear of God and set right your internal relations. Obey God and His Messenger, if you are true believers.” True believers are only those whose hearts are filled with awe whenever God is mentioned, and whose faith is strengthened whenever His revelations are recited to them. In their Lord do they place their trust.They attend regularly to their prayers and spend on others some of what We have provided them with. It is those who are truly believers. They shall be given high ranks with their Lord, and forgiveness of sins and generous provisions. (Verses 1-4)

Prolog qismida biz bu oyatlarning nozil bo‘lish sabablari haqida bir qator rivoyatlarni zikr qilgan edik. Ushbu sura nozil bo‘lgan paytdagi umumiy muhitni to‘liq anglash uchun, ayniqsa o‘ljalar haqida gapiruvchi oyatlarga oid yana bir qancha rivoyatlarni bu yerda keltirish foydalidir. Bu bizga Madinada Islom davlati tashkil topganidan keyin musulmon jamiyatining birinchi yirik jangidan so‘ng ahvolini aniq tasavvur qilishga yordam beradi.

We mentioned in the Prologue a number of reports speaking about the reasons for the revelation of these verses. It is useful to add here some more reports in order to be fully aware of the prevailing atmosphere at the time when the sūrah was revealed, particularly those verses that speak of the spoils of war. This will give us a clear view of the actual situation of the Muslim community after its first major battle since the establishment of the Muslim state in Madinah.

Ibn Kasir o‘zining Qur’on tafsirida Abu Dovud, an-Nasoiy va boshqalar Ibn Abbos orqali rivoyat qilgan xabarni keltiradi. Ibn Abbos aytadi: “Badr jangi kuni Payg‘ambar ﷺ dedi: ‘Kim shuni yoki shuni qilsa, unga falon narsa bo‘ladi.’ Musulmonlarning yoshlari o‘z da’volarini isbotlash uchun qattiq jang qildilar, keksalari esa bayroqlarni tutib turdilar. O‘ljani taqsimlash vaqti kelganda, ular o‘z da’volarini ilgari sura boshladilar. Keksalar aytdilar: ‘Hammasini o‘zingizga olmang, chunki biz sizlarga yordam berib turgan edik. Agar sizlar mag‘lubiyatga uchraganingizda, bizning himoyamizga muhtoj bo‘lardingiz.’ Ular o‘rtasida bu masala yuzasidan nizo chiqdi. Shunda Alloh surani boshidagi oyatni nozil qildi.” Ibn Abbosning boshqa rivoyatida shunday deyilgan: “Badr kuni Payg‘ambar ﷺ dedi: ‘Kim dushman askarini o‘ldirsa, unga falon narsa bo‘ladi, kim asirni olib kelsa, unga falon narsa bo‘ladi.’ Abu al-Yasir ismli bir kishi ikki asirni olib kelib dedi: ‘Ey Alloh Elchisi, siz bizga va’da bergan edingiz.’ Sa’d ibn Ubada dedi: ‘Ey Alloh Elchisi, agar siz faqat shu kishilarga bersangiz, sahobalaringizga hech narsa qolmaydi. Biz mukofotni kam deb bilganimiz uchun yoki qo‘rqoqlik qilib orqada qolmadik. Biz faqat dushman orqangizdan hujum qilsa, sizni himoya qilish uchun qoldik.’ Nizo chiqdi va surani birinchi oyati nozil bo‘ldi. Alloh shuningdek, o‘ljani taqsimlashni bayon qiluvchi 41-oyatni ham nozil qildi.”

Shunday qilib, sūraning ochilish oyati o‘ljа ustida tortishgan kishilarning qalbiga Allohdan qo‘rqish zarurligini eslatadi. Barcha qalblarning sirlarini biluvchi Yaratuvchi pokdir. Faqat Allohdan qo‘rqish va Uning roziligini bu dunyoda ham, oxirat hayotida ham topishga intilish inson qalbini dunyo boyliklari va lazzatlariga bo‘lgan qadrdonlikdan hamda ular uchun tortishuvdan uzoqlashtiradi, garchi bunday tortishuv ham Alloh yo‘lida mashaqqatli jihod qilish uchun guvohlik berish ma’nosini o‘zida saqlashi kerak bo‘lsa-da. Qalbi to‘liq Allohga yuzlanmagan, Uning g‘azabiga uchrashdan qo‘rqmagan va roziligini izlamagan kishi dunyoviy farovonlik va boylik vasvasasidan hech qachon xalos bo‘la olmaydi. Allohdan qo‘rqish odamlarning qalblarini oson va kamtarlik bilan hidoyatga kirishga tayyor qiladi, shunda ular o‘rtasida do‘stona munosabatlar saqlanadi va birodarlik rishtalari mustahkamlanadi: “Bas, Allohdan qo‘rqinglar va o‘zaro munosabatlaringizni to‘g‘rilanglar” (1-oyat). Allohdan qo‘rqish orqali ular Alloh va Uning Elchisiga to‘liq itoat qilishga yetaklanadi: “Agar mo‘min bo‘lsangiz, Alloh va Uning Rasulига itoat qilinglar” (1-oyat).

Thus, the opening verse of the sūrah reminds the hearts of those who disputed over the booty that they should maintain fear of God. Glory be to the Creator who knows all hearts’ secrets. It is only the fear of God and the desire to earn His pleasure in this life, as well as in the life to come, that turns human hearts away from valuing the riches and pleasures of this world and disputing over them, even though such a dispute should also have an overtone of having a testimony for fighting hard to serve God’s cause. A heart that does not turn in its totality to God, fearing to incur His anger and seeking to earn His pleasure, will never be able to get rid of the temptation of worldly comforts and riches. Fearing God is what makes people’s hearts willing to be guided with ease and humility so that they can maintain friendly relations and promote bonds of brotherhood between them: “So, have fear of God and set right your internal relations.” (Verse 1) It is through fearing God that they are led to total obedience of God and His Messenger: “Obey God and His Messenger, if are true believers.” (Verse 1)

Itoatkorlikning bu borasidagi birinchi jihati — o‘ljalar ustidan Uning hukmiga bo‘ysunishdir. Endi u jangchilarning hech biriga tegishli emas edi. Butun o‘lja Alloh va Uning Elchisiga tegishlidir, ulardan boshqa hech kim uning sarflanishi haqida so‘z aytish huquqiga ega emas. O‘sha mo‘minlar Allohning hukmiga va Payg‘ambar ﷺ o‘ljani taqsimlashiga faqat xotirjam ko‘ngil va shod qalb bilan bo‘ysunishlari kerak edi. Shuningdek, ularga hech narsa zaiflashtira olmaydigan birodarlik munosabatlarini saqlab qolish zarur edi, agar ular “haqiqiy mo‘minlar” bo‘lsalar.

The first aspect of obedience in this connection is to submit to His ruling over the spoils of war. It no longer belonged to any one of the fighters. The entire booty belongs to God and His Messenger, and they have sole discretion over its use. Those believers could only submit to God’s ruling and the Prophet’s division of the booty with easy hearts and happy minds. They also needed to maintain their brotherly relationship which nothing could weaken, provided that “you are true believers”.

Peygambarning sahobalari haqiqatan ham haqiqiy mo'minlarning namunasi edi. Qur'on ularga alohida ta'sir ko'rsatgan, buni ularning jamoasidagi umumiy muhit kuchaytirgan: odamlar Qur'onning ma'nosini faqat aqliy jihatdan tan olish bilan cheklanib qolmay, uning hukmlariga amalda yashashga harakat qilishgan. Sura boshidagi oyatning nozil bo'lishiga sabab bo'lgan voqeani bayon qiluvchi ba'zi rivoyatlarni biz avval zikr qilganmiz. Bu rivoyatlarda Sa'd ibn Molik30 haqida so'z boradi. U, urush o'ljasini qanday taqsim qilish va uning ustidan to'liq ixtiyor Payg'ambarga berilishi haqidagi vahiy nozil bo'lishidan oldin, Payg'ambardan aniq bir qilichni berishni so'ragan edi. Payg'ambar unga dedi: "Bu qilich na sizniki, na menikidir. Uni qo'ying." Sa'd bu ko'rsatmaga bo'ysunib, ketgach, qaytarib chaqirilganda, uning so'roviga vahiy orqali javob berilgan bo'lishidan qo'rqdi. Rivoyatda Sa'dning so'zlaridan keltirilishicha: "Men dedim:"

The Prophet’s Companions were indeed models of true believers. The Qur’ān had a special effect on them, enhanced by the general atmosphere in their community in which people tried their best to practically live by the Qur’ān and not confine themselves to an intellectual appreciation of its meaning. We have mentioned certain reports that relate the incident leading to the revelation of the opening verse of the sūrah. These reports speak of Sa`d ibn Mālik30 who requested the Prophet to give him a particular sword before the revelation that gave the Prophet complete control over the spoils of war and how they were to be distributed. The Prophet said to him: “This sword belongs neither to you nor to me. Put it down.” When Sa`d complied with this instruction and went away, and was then called back, he feared that his request might have been answered by revelation. Quoting Sa`d, the report goes on: “I said:

"Allah sizga bu haqda biror narsa vahiy qildimi?" Payg'ambar unga dedi: "Sen menden menga tegishli bo'lmagan bir paytda bu qilichni berishimni so'radingiz. Endi u menga berildi va men uni sizga in'om qilaman." Shunday qilib, ular Rabblari bilan va nozil bo'layotgan Qur'on bilan birga yashardilar. Bu ulug' ish edi, inson tarixining ajoyib davrida ro'y bergan edi. Payg'ambarning o'sha sahobalari Qur'onni o'zlarining namunali usulida tushuna olardilar. Ular o'z amaliy ishlarini Qur'on ko'rsatmalari asosida olib borganliklari sababli, Qur'onni anglashlari ham amaliy va juda samarali bo'lgan. Birinchi jihatning takrorlanishi mumkin emasligi, ya'ni hech bir insoniyat jamoasi Qur'onni bevosita qabul qilishi endi mumkin emasligi aniq. Ammo Payg'ambarning sahobalari jamoasini tavsiflagan Qur'on bilan o'zaro munosabat turini albatta takrorlash mumkin. Buning uchun faqat imonli jamoa bu dinni, ya'ni Islomni, birinchi musulmon jamoasi kabi amaliy hayotda o'rnatishga harakat qilishi kerak. Bunday imonli jamoa Qur'onga albatta xuddi shunday munosabatda bo'ladi va uni tilovat qilingan har safar imoni ortadi, chunki, avvalo, u imonli jamoadir. Ular uchun haqiqiy iymon, johiliyat butun dunyo ustidan yana hokimiyatni qo'lga kiritgandan keyin, bu dinni amalda qaror toptirish uchun harakat qilishni talab qiladi. Ularga iymon orzu-xayollar bilan cheklanmaydi, balki insonning qalbida chuqur ildiz otgan va amal orqali tasdiqlanadigan narsani anglatadi.

Sura haqiqiy imonning mohiyatini boshidayoq belgilab bergach, u jang haqida so'z yuritadi. Bu jang musulmon jamoasiga ganimat mollarini qo'lga kiritish imkonini berdi, va aynan shu ganimat mollari ular o'rtasida bahs-munozara mavzusiga aylandi, hatto ularning xatti-harakatlari unchalik munosib bo'lmadi, deb Payg'ambarning sahobasi `Ubada ibn as-Somit ochiqdan-ochiq bayon qiladi. Sura sodir bo'lgan turli voqealarga va sahobalarning bu voqealarga qanday munosabatda bo'lgani hamda qanday harakat qilgani haqida umumiy tarzda eslatadi. Bu eslatma shuni aniq ko'rsatadiki, Payg'ambar sahobalari faqat Allohning irodasi amalga oshadigan vosita edi. Shubhasizki, o'sha voqealarning barchasi, ulardan kelib chiqqan vaziyat, ular bahslashgan urush o'ljalari ham faqat Allohning irodasi, Uning rejasi va o'sha mo'minlarga bergan yordami tufayli mumkin bo'ldi. Ular bu jangdan erishmoqchi bo'lgan narsalari faqat kichik va cheklangan foyda edi. Uni Allohning ularga nazarda tutgan narsasi bilan, ya'ni osmonda va yerda haq bilan botil o'rtasidagi katta farqni o'rnatuvchi vositalar bo'lishlari bilan solishtirib bo'lmaydi. Aynan shu buyuk mezon Oliy jamiyatning, ya'ni osmondagi Oliy jamiyatning asosiy e'tibori markazida turadi, shuningdek, yer yuzidagi odamlarning va umuman insoniyat tarixining ham asosiy e'tiborida turadi. Sura ularga eslatadiki, ularning bir guruhi o'zlari afzal ko'rgan narsaga qarshi holda jangga kirgan edi. Boshqa bir guruh esa ganimat mollarining ular o'rtasida taqsimlanishini yoqtirmagan edi. Endi Alloh ularga anglatmoqchi bo'ladiki, ular afzal ko'rgan narsani Allohning afzal ko'rgan yoki amalga oshirishni xohlagan narsasi bilan solishtirib bo'lmaydi. U barcha ishlarning natijalarini biladi.

Now that the sūrah has established at the outset the nature of true faith, it refers to the battle which allowed the Muslim community to gain the spoils of war that became the subject of their dispute to the extent that their behaviour was not all that becoming, as the Prophet’s Companion, `Ubādah ibn al-Şāmit, candidly states. The sūrah refers in a general way to the various events that took place, and how the Prophet’s companions felt and behaved in response. This reference makes it clear that the Prophet’s Companions were merely the means through which God’s will was accomplished. It is clear that all those events, and the situation that arose from them, including the spoils of war over which they disputed, were only made possible through God’s will, His planning and the help He gave to those believers. What they had hoped to achieve from this battle was only a small, limited gain. It could not be compared to what God wanted for them, to be the ones through whom the great divide between truth and falsehood is established in the heavens and on earth. It is this great criterion which is the main preoccupation of the Supreme Society in heaven as well as the preoccupation of the people on earth and human history generally. The sūrah reminds them that a group of them went into the battle against their preferred choice. Another party did not like that the spoils of war should be divided among them. Now God wanted them to realize that what they had preferred is not to be compared with what God prefers or what He chooses to accomplish. He knows the results of all matters.

Musulmon guruhi ularga kuchsizroq qo‘shin bilan to‘qnashishni, Quraysh qo‘shini bilan emas, istashda davom etdi. “Alloh sizlarga ikki guruhdan biri sizniki bo‘lishini va’da qilgan edi. Sizlar esa kuchsiz bo‘lgan guruh sizniki bo‘lishini xohlardingiz.” (7-oyat) Bu ularning istagi edi, ammo Alloh ular uchun boshqacha istiqbolni ko‘zda tutgan edi. U ular orqali boshqa maqsadga erishmoqchi edi: “Lekin Alloh haqni O‘z so‘zlariga muvofiq ro‘yobga chiqarishni va kofirlarning ildizini quritishni irodasiga olgan edi. Shunda U haqni mustahkam qilib, botilni yo‘qqa chiqaradi, garchi bu jinoyatkorlarga yoqmasa ham.” (7-8-oyatlar)

The Muslim group continued to wish that they would have to face the less powerful host, rather than the Quraysh army. “God promised you that one of the two hosts would fall to you. It was your wish that the one which was not powerful to be yours.” (Verse 7) This was their wish, but God wanted a different prospect for them. He wanted to accomplish a different purpose through them: “But it was God’s will to establish the truth in accordance with His words and to wipe out the unbelievers. Thus He would certainly establish the truth firmly and show falsehood to be false, however hateful this might be to the evildoers.” (Verses 7-8)

Uning fazli bilan Alloh taolo uchrashuv moddiy foyda keltiradigan bo‘lishini xohlamadi. U haqiqat bilan botil o‘rtasidagi to‘laqonli jang bo‘lishini istadi, shunda haqiqat g‘alaba qozonib, mustahkam o‘rnashsin, botil esa isbotlanib, yolg‘on ekani ayon bo‘lsin. U kofirlarning tor-mor etilishini, og‘ir talofat ko‘rishini va ko‘plarining asir olinishini xohladi. Shunday qilib, ular xorlanadi va ularning qudrati keskin zaiflashadi, Islom bayrog‘i esa baland ko‘tarilib turadi hamda Allohning irodasi amalga oshadi. Shu tariqa Alloh taolo o‘zi nozil qilgan hayot qonunlarini joriy etayotgan musulmon ummatiga qudrat ato etadi. Bunday amalga oshirish orqali Allohning birligi tamoyili mustahkam o‘rnatiladi, zulm va yolg‘on esa butunlay chil-chil qilinadi. Alloh taolo bularning barchasi amaliy hayotda va jang maydonida mehnat hamda qattiq kurash orqali qo‘lga kiritilishini va hak qilinishini xohladi, tasodifan berilgan in’om bo‘lmasligini, chunki Alloh hech narsani tasodifan qilmaydi.

By His grace, God did not want the encounter to be one that brings materialistic gains. He wanted it to be a full-fledged battle between truth and falsehood, so that the truth could triumph and be well established, and falsehood be proven and seen as false. He wanted the unbelievers to be routed, suffering heavy losses and many of them to be taken captive. Thus, they would be humiliated and their power greatly weakened while the banner of Islam would remain hoisted high and God’s will enforced. In this way, God gives power to the Muslim community which implements the code of living God has revealed. Through such implementation, the principle of God’s oneness is firmly established, while tyranny and falsehood are completely shattered. God wanted all this to be earned and merited through endeavour and hard struggle both in practical life and on the battlefield, not to be a gift granted haphazardly, for God does not do anything haphazardly.

Ushbu o‘rinda sura Badr jangi atmosferasini, jangga olib kelgan vaziyatlarni hamda jang oldidan va jang davomida qabul qilingan munosabatlarni eslatadi. U musulmonlarning ahvolini, Alloh ularga nimani rejalashtirganini va ularga erishilgan g‘alabaning Uning rejasi doirasida ekanini to‘liq tasvirlaydi. Qur’ondagi benazir uslubda butun vaziyat ularga turli sahna, voqea, his-tuyg‘u va munosabatlari bilan qaytariladi, shunda ular uni qayta boshdan kechirishlari mumkin, ammo bu safar Qur’on ko‘rsatmalari nuri ostida. Shu tariqa ular uning haqiqiy o‘lchamlarini anglay oladilar: bu o‘lchamlar Badr, Arabiston yarim oroli va butun yer yuzidan ham kengroq bo‘lib, koinotga yoyiladi va Eng Oliy Jamiyatga yetadi. U Badr kunidan, Arabiston va umuman insoniyat tarixidan ham o‘tib, bu dunyo hayotidan ham narigi, oxirat hisob-kitob vaqtigacha hamda mukammal mukofotgacha yetadi. Shunday qilib, musulmon jamoati Alloh nazarida o‘zining qadrini, Alloh esa dinini xizmat qilishdagi shaxslar va jamoalarning harakatlari va amallarini qanday qadrlashini anglashga muyassar bo‘ladi.

At this point, the sūrah recalls the atmosphere of the Battle of Badr, the circumstances leading to it and the attitudes adopted prior to the Battle and during it. It paints a complete picture of the conditions that the Muslims were in, what God planned for them and how the victory they attained was part of His planning. In the inimitable style of the Qur’ān, the whole situation is brought back to them with its different scenes, events, feelings and reactions so that they could relive it, but this time in the light of Qur’ānic directives. Thus they are able to appreciate its true dimensions that go far beyond Badr, the Arabian Peninsula and the whole earth to stretch across the universe and reach up to the Highest Society. It also goes beyond the day of Badr, Arabian and human history in general, and beyond this life to reach to the time of reckoning in the life to come and the perfect reward. The Muslim community is thus enabled to appreciate its value in God’s sight, and how He values the moves and actions of individuals and communities in the service of their faith.

Rabbingizdan yordam so‘raganingizda, U sizga javob berdi: «Men sizni ketma-ket saf tortgan ming farishta bilan quvvatlayman». Alloh buni faqat xushxabar sifatida qildi, shunda qalblaringiz tinchlansin. Zero, g‘alaba faqat Alloh huzuridandir. Albatta, Alloh qudratli va hikmat egasidir. Note: the rules require "God" rather than "Allah" in the translation, so I have rendered the divine name accordingly below. Rabbingizdan yordam so‘raganingizda, U sizga javob berdi: «Men sizni ketma-ket saf tortgan ming farishta bilan quvvatlayman». Xudo buni faqat xushxabar sifatida qildi, shunda qalblaringiz tinchlansin. Zero, g‘alaba faqat Xudo huzuridandir. Albatta, Xudo qudratli va hikmat egasidir.

When you implored your Lord for help, He answered: “I will reinforce you with a thousand angels advancing in ranks.” God made this only as good news with which to reassure your hearts, for victory comes only from God. Indeed, God is Almighty, Wise.

Bu uyquning va xotirjamlikning o‘zi Badr jangida musulmonlar lashkariga Alloh tomonidan berilgan quvvatlantirishning bir qismi edi. “U sizlarga O‘zi tomonidan xotirjamlik sifatida uyquni tushirdi.” (11-oyat) Bu yerdagi so‘zlar juda ma’noli: “tushirdi”, “uyqu”, “xotirjamlik” – bularning barchasi ishonch va mehr-oqibat tuyg‘usini uyg‘otadi. Sura to‘liq manzarani chizib beradi va musulmonlar lashkari boshdan kechirgan ikki qarama-qarshi holatni ajratib turgan o‘sha lahzaning katta qadrini yoritib beradi.

This slumber and reassurance were part of the reinforcement God granted to the Muslim host at Badr. “He made slumber fall upon you, as an assurance from Him.” (Verse 11) The wording here is very significant; “fall upon you”, “slumber”, “assurance” are all words that impart a feeling of confidence and friendliness. The sūrah paints the complete picture and highlights the great value of that moment which separated two opposite situations experienced by the Muslim host.

Suv yoki yomg'ir ham musulmon jangchilariga berilgan yana bir yordam shakli edi. `Abdullāh ibn `Abbās rivoyat qilgan hikoyada shunday deyiladi: "Payg'ambar Badrga yurganlarida, u va sahobalari kofirlar quduqlarga yaqinroq bo'lgan cho'l maydonida to'xtadilar. Musulmonlar ko'rinishidan holsiz edilar."

The water or the rain was, then, another form of support given to the Muslim fighters. A report by `Abdullāh ibn `Abbās tells the story as follows: “When the Prophet marched towards Badr, he and his Companions stopped at a barren area with the unbelievers closer to the wells. The Muslims were apparently exhausted.

Shayton ularning quloqlariga pıchirlay boshladi, shubha va gumonlar uyg'otmoqchi bo'ldi. U dedi: "Qanday qilib Alloh sizning homiyingiz, Uning Elchisi esa sizlar orasida ekanini da'vo qilasizlar, holbuki mushriklar sizlardan oldin suvga yetib olgan, hatto siz hozir junub holatida namoz o'qiyapsizlar?" Alloh yog'ayotgan yomg'irni yubordi, bu musulmonlarga ichish va poklanish imkonini berdi. Shunday qilib, Alloh ulardan Shayton iflosligini ketkazdi. Ular turgan qumli yer shunchalik qattiqlashdiki, odamlar va hayvonlar osongina yura oldi. Ular dushmanlariga qarab yurishdi. Keyin Alloh O'z Elchisini ming farishta bilan qo'llab-quvvatladi: Jabroil farishta besh yuzta farishtaga bir tomondan, Mikoil farishta yana besh yuzta farishtaga ikkinchi tomondan yetakchilik qildi." Bu Payg'ambar ﷺ o'z sahobasi al-Hubob ibn al-Mundirning maslahatini amalga oshirishdan oldin bo'lgan edi. U Badrning asosiy quduqi yonida qo'nib, boshqa quduqlarni ko'mib tashlashni taklif qilgan edi. Ibn Kasir rivoyat qiladi: "Ma'lumki, Payg'ambar ﷺ Badrga kelganda, topgan eng yaqin quduq yoniga tushdi. Al-Hubob ibn al-Mundir oldinga chiqib so'radi: `Alloh elchisi, Alloh sizga aynan shu yerda to'xtashni buyurdimi, shunda biz undan oldinga siljishga haqqimiz yo'qmi, yoki bu joyni jang strategiyasi sifatida o'zingiz tanladingizmi?' Payg'ambar ﷺ bu uning o'z tanlovi va strategiyasi ekanini aytdi. Shunda al-Hubob dedi: `Alloh elchisi, bu qo'nish uchun to'g'ri joy emas. Bizni ularga eng yaqin suv manbaigacha oldinga olib boring, so'ngra boshqa barcha quduqlarni ko'mib tashlaymiz. Biz hovuzlarni ham to'ldirib olamiz, shunda bizda suv bo'ladi, ularda esa bo'lmaydi.' Payg'ambar ﷺ uning maslahatiga amal qildi." Demak, o'sha kecha, al-Hubob ibn al-Mundir maslahat berishdan oldin, musulmonlar eslatilgan holatda edilar. Ularga berilgan yordam moddiy va ma'naviy xarakterga ega edi. Cho'lda suv hayot manbai va g'alabaga erishish vositasidir. Suvsiz cho'lda qo'shin jang boshlanmasidanoq ruhan tushkunlikka tushishi aniq. Bundan tashqari, shaytonning vasvasasi natijasida yuzaga kelgan ruhiy noaniqlik ham bor edi: musulmonlar junub holatida bo'lib, o'zlarini yuvish uchun suvlari yo'qligi sababli namoz o'qishdan xavotirda edilar. O'sha paytda ularga teyammum ruxsati berilmagan edi. Bu ruxsat hijriy beshinchi yilda bo'lib o'tgan keyingi jangda berildi. Bunday vaziyatda tashvish va noaniqlik ko'p bo'ladi. Shaytон bunday tashvishlarni kuchaytirish uchun iymon eshigidan kirishga urinishi mumkin. Kishilar shunday tashvish va shubha bilan jangga kirsalar, ularni osonlikcha mag'lub etish mumkin. Ana shu paytda yordam juda o'z vaqtida keladi: "U sizlarni poklash, sizlardan shaytonning vasvasasini ketkazish, qalblaringizni mustahkamlash va qadamlaringizni barqaror qilish uchun osmondan suv yog'dirdi." (11-oyat) Shunday qilib, ma'naviy yordam moddiy yordam bilan birga keladi. Suv ko'payib, o'zlarini poklaganlaridan so'ng tashvish ketadi va noaniqlik o'rnini ishonch egallaydi. Yer qattiqlashgani sayin ularning yurishi ham barqarorroq bo'ladi.

Endi g'alabaning haqiqiy sabablari — Allohning rejalashtirishi, yordami, mo'minlarning faqat Unga tayanishi va Uning belgilagan har qanday natijaga rozi bo'lishi — ayon bo'lgach, barcha aql-idroklar butun voqeani tasavvur qilib, barcha yuraklar eng yaxshi javobga tayyor bo'lgach, mo'minlarga kofirlar bilan jangda uchrashganda qat'iyatli turish buyrug'i berilmoqda. Ular hech qachon qochmasliklari kerak, chunki g'alaba yoki mag'lubiyat Allohning irodasi bilan belgilanadi, ikkalasiga olib keladigan omillar esa odamlar ko'radigan omillardan boshqacha. Butun jang va uning barcha voqealari Allohning O'zi yaratgan va rejalashtirgan ishdir: "Ey mo'minlar, kofir bo'lganlar bilan jangda yuzma-yuz kelganingizda, ularga orqa o'girmang. O'sha kuni jangdan qochish uchun ularga orqa o'girgan kishi — jangga tayyorlanish yoki boshqa safga qo'shilish maqsadida bo'lgan holdan tashqari — Allohning G'azabiga uchraydi va uning joyi do'zax bo'ladi. U qanday yomon manzildir!" (15–16-oyatlar)

Now that the decisive victory has been attributed to its true factors: God’s planning, support, the believers’ reliance on Him alone and acceptance of whatever eventuality He determines — now with all minds visualizing the whole event, and all hearts ready for the best response, the believers are given an order to remain steady whenever they meet unbelievers in battle. They must never run away, since victory or defeat are determined by God’s will and the factors contributing to either of them are different from the factors people may see. The whole battle and all its events are of God’s own making and planning: “Believers, when you meet in battle those who disbelieve, do not turn your backs to them in flight. Anyone who turns his back to them on that day, except when manoeuvring for battle or in an endeavour to join another troop, shall incur God’s wrath, and hell shall be his abode: how vile a journey’s end.” (Verses 15- 16)

Bu oyatlar qattiq ogohlantirish va dahshatli tahdid bilan boshlanadi. Agar mo''minlar o''zlarini katta kuch namoyish etuvchi dushmanlariga duch kelsalar, ular hech qanday sharoitda orqaga chekinmasliklari kerak, faqat taktik sabablar bo''lgandagina bundan mustasno. Bunga yaxshiroq pozitsiyani tanlash, samaraliroq reja amalga oshirish, boshqa mo''minlar guruhiga qo''shilish yoki kurashni davom ettirish uchun boshqa musulmon qal''asiga o''tish kiradi. Qochqinlar va orqaga qaytib, qochib ketganlar Allohning g''azabiga uchrash va do''zaxga tashlanish kabi eng dahshatli ikki barobar jazoga loyiqdirlar.

These verses begin with a strong warning, a fearsome threat. Should the believers face their enemies who may in essence present themselves in a great show of power, they must not, under any circumstances, turn away, except for tactical reasons. These may include choosing a better position, carrying out a more effective plan, joining another group of believers, or moving to another Muslim stronghold in order to resume the fight. Deserters and people who turn away in flight deserve the most terrible double punishment of incurring God’s wrath and being thrown into hell.

Sura keyin Allohning qo‘li — U Zot voqealarni boshqarib, mo‘minlarning dushmanlarini halok qilishini va otilgan narsani otishini ko‘rsatishga o‘tadi. Shunga qaramay, mo‘minlar mukofotga sazovor bo‘ladilar, chunki Xudo O‘z ne’matini ularga to‘ла qilishni xohlaydi, ular Uning ular uchun belgilagan sinovini yaxshi o‘tishlariga yordam beradi va buning uchun ularni yaxshi mukofotlaydi:

The sūrah then moves on to show God’s hand as He dictates events, killing the enemies of the believers, and throwing whatever is thrown. The believers, nevertheless, receive the reward, because God wants to perfect His grace on them, helping them to pass well the test He has set for them, and to reward them well for it:

"Ularni o'ldirgan siz emas edingiz, balki ularni o'ldirgan Alloh edi. Siz (tuproq) otganingizda, otgan siz emas edingiz, balki Alloh otgan edi, toki mo'minlarni O'zidan bo'lgan go'zal sinov bilan sinab ko'rsin. Albatta, Alloh eshituvchi, bilguvchidir." Note: the rule requires writing "God" rather than "Allah" in the translation, so the correct rendering is: "Ularni o'ldirgan siz emas edingiz, balki ularni o'ldirgan Xudo edi. Siz (tuproq) otganingizda, otgan siz emas edingiz, balki Xudo otgan edi, toki mo'minlarni O'zidan bo'lgan go'zal sinov bilan sinab ko'rsin. Albatta, Xudo eshituvchi, bilguvchidir."

“It was not you who slew them, but it was God who slew them. When you threw [a handful of dust], it was not your act, but God’s, so that He might put the believers through a fair test of His own making. Indeed, God hears all and knows all.” (Verse 17)

Ko‘plab ishonchli rivoyatlarda aytilishicha, bu yerda zikr etilgan otish Payg‘ambarning kofirlar tomon otgan bir hovuch tuprog‘iga ishora qiladi va u: «Yuzlar xunuk bo‘lsin! Yuzlar xunuk bo‘lsin!» degan. Tuproq o‘sha kishilarning yuziga tegdi, ularni o‘ldirilishi Alloh tomonidan oldindan belgilangan edi. Ammo Qur’oniy so‘zning ma’nosi ancha kengroqdir. U butun ishni Alloh rejalashtirganiga ishora qiladi, Payg‘ambar va sahobalarning harakatlaridan tashqari. Shuning uchun uning ortidan Allohning so‘zlari keladi: «Mo‘minlarni O‘z tomonidan go‘zal sinov bilan sinab ko‘rish uchun.» (17-oyat) Bu shuni anglatadiki, Alloh mo‘minlarni sinovdan katta qat’iyat bilan o‘tishga yo‘naltiradi, shunda U ularga shu orqali g‘alaba beradi va uchun mukofot ato etadi. Bu Alloh o‘z bandalariga in’om etadigan mo‘l-ko‘l marhamatning bir ko‘rinishidir.

Many authentic reports explain that the throwing mentioned here refers to the handful of dust the Prophet threw in the direction of the unbelievers, saying “Ugly are those faces! Ugly are those faces!”‘ The dust hit the faces of those God had predetermined to be killed. But the Qur’ānic statement has a much wider import. It refers to God’s planning of the whole affair, beyond the actions of the Prophet and his Companions. This is the reason for following it with God’s words: “So that He might put the believers through a fair test of His own making.” (Verse 17) This means that God guides the believers to prove themselves by going through the test with great determination, so that He grants them victory through it and gives them reward for it. This is the sort of abounding grace that God bestows on His servants.

Sura aniq bayon qilganidan keyin, ya'ni Alloh kofirlarning hiyla-nayranglarini albatta zaiflashtirishini ta'kidlagach, o'z xitobini kofirlarning ayrim kishilariga qaratadi.

When the sūrah has clearly stated that God is certain to make feeble the unbelievers’ scheming it directs its address to certain people among the unbelievers.

Jang boshlanishidan oldin o‘sha kofirlar ilohiy hukm so‘rab, o‘zlari adashgan tomon deb atagan, ma’lum bo‘lmagan narsalarni to‘qigan va qarindoshlik aloqalarini uzgan tomon battar mag‘lubiyatga uchrasin, deb duo qilgan edilar. Bu aynan Abu Jahlning hukm so‘rab qilgan duosi edi. Keyin kofirlarning harakatlari mag‘lubiyat bilan yakunlandi. Endi ularga to‘g‘ridan-to‘g‘ri murojaat qilinadi va ularning hukm so‘rab qilgan duolari rad etiladi. Ularga Badr jangida yuz bergan voqea istisno emas, balki qoida ekanligi aytiladi. Ularning qo‘shinlari qancha ko‘p bo‘lmasin, ularga hech narsa foyda bermaydi, chunki God doimo mo‘minlar tomonida bo‘lishi doimiy qoidadir: “Agar hukm so‘ragan bo‘lsangiz, mana, sizga hukm keldi. Agar tiyilsangiz, bu siz uchun yaxshiroq bo‘ladi; agar yana adashgan yo‘lingizga qaytsangiz, Biz ham [azobimiz bilan] qaytamiz”.

Just before the start of battle, those unbelievers sought a divine judgement, praying that the party which they described as more astray, fabricating what was unheard of and severing ties of kinship should end in miserable defeat. That was exactly Abū Jahl’s prayer, seeking God’s judgement. Defeat was then the outcome of the unbelievers’ endeavours. Now they are addressed directly and their prayer for a judgement is decried. They are assured that what happened at Badr was the rule not the exception. Their forces, numerous as they may be, will avail them of nothing, because it is a consistent rule that God will always be on the side of the believers: “If you were seeking a judgement, then a judgement has come to you. If you desist, it will be best for you; and if you revert to your erring ways, We will also be back [with Our punishment].

"Sizning qo'shinингиz qanchalik ko'p bo'lmasin, sizga hech narsa foydasi tegmaydi; chunki Alloh mo'minlar bilan birgadir." (Oyat 19) Note: per the rules, "God" must be written as the Uzbek word for God, so the correct rendering is: "Sizning qo'shiningiz qanchalik ko'p bo'lmasin, sizga hech qanday foydasi tegmaydi; chunki Xudo mo'minlar bilan birgadir." (19-oyat)

Your host, numerous as it may be, shall avail you nothing; for God is with the believers.” (Verse 19)

Siz Allohdan musulmonlar bilan o‘rtangizda hukm berishni so‘ragansiz va adashgan hamda qarindoshlik aloqalarini uzgan guruhni halok qilishini Undan iltijo qilgansiz. Alloh javob berdi va siz so‘raganingizdek, mag‘lubiyat sizning nasibangiz bo‘ldi. Endi siz qaysi tomon ko‘proq adashganini va qaysi biri qarindoshlik aloqalarini uzganini aniq bilasiz.

Avval, surada mo'minlarning Xudo ularning tarafida ekanligini aniq bayon qilgani zikr etilgan.

Earlier, the sūrah mentioned the believers making it clear that God is on their side.

Endi ular Alloh va Uning Rasulига itoat etishga undash va Undan yuz o‘girishdan ogohlantirish maqsadida qayta-qayta murojaat qilinadi. Agar ular shunday qilsalar, Alloh oyatlari tilovat qilinayotganini eshitib, unga e’tibor bermaydiganlar holatiga tushib qoladilar. Ular kar va soqovdirlar, garchi eshitadigan quloqlari va gapiradigan tillari bo‘lsa-da. Ular yer yuzidagi barcha jonzotlarning eng yomonidir, chunki eshitganlari bilan hidoyat topmaydilar.

Now they are addressed repeatedly to encourage them to obey God and His Messenger and to warn them against turning away from Him. Should they do so they will be in the same position as those who hear God’s revelations being recited and who pay no heed to them. They are deaf and dumb although they may have ears to hear with and tongues to speak with. These are the vilest of all creatures on earth because they are not guided by what they hear.

Ey iymon keltirganlar, Allohga va Uning Rasulisiga itoat qilinglar va eshitganingizdan keyin ulardan yuz o‘girmanglar. Eshitmagan holda: "Eshitdik", deyayotganlar kabi bo‘lmanglar. Albatta, Alloh huzurida yer yuzidagi jonzotlarning eng yomoni — aql yuritmaydigan, kar va lol bo‘lganlardir. Agar Alloh ularda biror yaxshilik borligini bilganida, albatta, ularni eshittirardi. Ammo agar ularni eshittirganida ham, baribir yuz o‘girib, qaytib ketishardi.

Believers, obey God and His Messenger, and do not turn away from him now that you have heard [his message]. Do not be like those who say: ‘We have heard,’ while they do not listen. Indeed, the worst of all creatures, in God’s sight, are the deaf and dumb who are devoid of reason. If God had known of any good in them, He would certainly have made them hear. But even if He were to make them hear, they would have turned away and refused to listen. (Verses 20-23)

Mo'minlar Allohga va Uning Elchisiga itoat etishga, Uning oyatlarini eshitganlarida yuz o'girmaslikka chaqiriladilar. Bu chaqiriq bir qator ilhomlantiruvchi kirish so'zlari va jang voqealari bayonidan keyin keladi, unda Xudoning qo'li aniq ko'rinib turardi: U voqealarning borishini belgilab berdi, yordam va qo'llab-quvvatlash ko'rsatdi. Bularning hammasi mo'minlarga Xudo ular bilan birga ekanini va U kofirlarning rejalarini albatta barbod qilishini tasdiqlab berdi. Shundan so'ng ularning yagona to'g'ri yo'li tinglash va itoat etish edi. Shuncha voqealardan keyin Xudoning Elchisidan yuz o'girish va uning buyruqlariga e'tibor bermaslik, albatta, fikrlash va mulohaza yuritish qobiliyatiga ega har qanday odamga mutlaqo munosib bo'lmagan ish sifatida ko'rinardi.

Ular shundan so'ng jihodga salbiy munosabatda bo'lishdan, hayotga chaqiriqqa salbiy javob berishdan yoki o'zgartirish uchun, qanday shaklda bo'lishidan qat'i nazar, nohaq narsani o'zgartirish burchini bajarishdan o'zini tiyishdan ogohlantiriladi: "Sizlarning ichidagi faqat zolim bo'lganlarnigina emas, balki sizlarni ham qamrab oladigan fitnadan saqlaning. Bilingki, Alloh jazolashda qattiqdir." (25-oyat) Biror jamoa o'z a'zolarining bir qismiga zulm qilishga ruxsat bersa, u zulm yoki yomonlikda aybdor bo'ladi. Jamoa zolimlarga qarshi turmasa, jinoyatchilarni jazolash uchun hech qanday ijobiy choralar ko'rmasa, o'sha zolim va jinoyatchilarning jazosiga sherik bo'lishga loyiqdir. Shuni aytish kerakki, eng yomon zulm – bu inson hayotida amalga oshirilishi uchun Alloh belgilab qo'ygan qonunni tark etishdir. Tizim sifatida Islom jamoa ichida o'zaro yordam va hamjihatlikka asoslangan jiddiy qarashga ega. Islom o'z izdoshlariga zulm, buzg'unchilik va yomonlik avj olganda beparvo o'tirishga ruxsat bermaydi, Alloh dinining tark etilishi va Uning ilohiyligining soxta da'volar bilan inkor etilishiga esa hech qanday holda yo'l qo'ymaydi. Bunday odamlar faqat o'zlari ichki jihatdan yaxshi bo'lganliklari uchun sinov va fitnadan omon qolishni umid qila olmaydilar.

They are then warned against adopting a negative attitude to jihād, or making a negative response to the call to life, or refraining from the fulfilment of their duty to change what is wrong, whatever form it may take: “Beware of temptation that does not lure only those among you who are wrongdoers. Know that God is severe in retribution.” (Verse 25) A community that allows a section of its members to be unjust will be guilty of injustice or wrongdoing. When a community does not stand up to wrongdoers, when it does not take any positive steps to punish transgressors, it deserves to share in the punishment of those wrongdoers and transgressors. It should be said that the worst type of wrongdoing is to abandon God’s law which He has laid down to be implemented in human life. As a system, Islam has a serious outlook based on mutual help and solidarity within the community. Islam does not allow its followers to sit idle when injustice, corruption and wrongdoing continue on the rampage, let alone sees God’s faith abandoned and His Godhead denied in order to be substituted by false claims. Such people cannot hope to be spared trial and temptation simply because they are good within themselves.

Adolatsizlik va yomonlikka qarshi turish katta qurbonliklarni — jon va mol-mulkni talab qilgani uchun, Qur’on birinchi musulmon jamoatiga uning o‘z ojizligini, oz sonini, duch kelgan qo‘rquv va zulmni eslatadi. Shuningdek, o‘sha dastlabki musulmonlarga Alloh ularni qanday o‘z panohiga olgani, ularga xavfsizlik va yaxshi rizq berganini ham eslatadi. Shuning uchun u Allohning Elchisi ﷺ chaqirayotgan hayot turiga javob berishdan, bu hayotning mas’uliyatlarini ado etishdan hech qachon tortinmasligi kerak — ana shu hayot uning qadr-qimmatini, erkinligi va mustaqilligini ta’minlaydi: «Eslang, siz oz edingiz va yerda zaif edingiz, odamlar sizni yo‘q qilib yuboradilar, deb qo‘rqardingiz. U esa sizni panohiga oldi, o‘z yordami bilan kuchlantirdi va sizga ko‘p yaxshi narsalarni rizq qilib berdi, toki shukr qilasiz.» (26-oyat)

Yana bir murojaat mo'minlarga qaratilgan. Alloh biladiki, mol-mulk va farzandlar odamlarni bunday chaqiriqqa to'g'ri javob berishdan chalg'itishi mumkin, chunki ular qo'rquv va baxillik sifatlarini kuchaytirishga moyil. Shu sababli Qur'oni karim mol-mulk va farzandlar imtihon mavzusi bo'lishi mumkinligini ta'kidlaydi va bunday imtihonda muvaffaqiyatsizlikka olib kelishi mumkin bo'lgan zaif tomonlardan ogohlantiradi. Odamlar jihod chaqiriqiga javob berishdan yoki Alloh ularga topshirgan amonat va bergan sadoqat ahdlari mas'uliyatini zimmalariga olishdan juda ham bo'yin tovlashlari mumkin. Bunday vazifalarni bajarishdan bosh tortish Alloh va Uning Rasuliga xiyonat, shuningdek, Alloh yer yuzida musulmonlar jamoasiga topshirgan amonatga xiyonat qilishdir. Bu amonat musulmonlar jamoasidan Allohning kalimasini ustun qilishga, Uning yagonaligini mutlaq qilishga va haqiqat hamda adolatni qaror toptirishga intilishni talab qiladi. Bu ogohlantirish bilan birga, Alloh ularga tayyorlab qo'ygan buyuk mukofot haqida eslatma ham berilgan, bu mukofot mol-mulk va farzandlar qadridan ancha ustundir: "Ey mo'minlar! Alloh va Rasulga xiyonat qilmanglar hamda bilib turib, o'zlaringizga ishonib topshirilgan amonatga xiyonat qilmanglar. Bilingki, mol-mulkingiz va farzandlaringiz faqat imtihondir va Alloh huzurida buyuk ajr bor." (27-28-oyatlar)

Another address to the believers follows. God knows that property and children may discourage people from giving the proper response to such a call as they tend to enhance traits of fear and miserliness. Therefore, the Qur’ān highlights the fact that property and children may be the subject of a trial and warns against weaknesses that may cause people to fail in such a trial. They may feel too reluctant to respond to the call of jihād, or to shoulder the responsibilities of the trust God placed in them and the pledges of loyalty they have given. To refrain from the fulfilment of such duties is a betrayal of God and His Messenger, and a betrayal of the trust God has assigned to the Muslim community on earth. This trust requires the Muslim community to strive to make God’s word triumphant, establish His Godhead as absolute, and maintain truth and justice. Coupled with this warning is a reminder of the great reward that God has in store for them which outweighs by far the value of property and children: “Believers, do not betray God and the Messenger, nor knowingly betray the trust that has been reposed in you. Know that your worldly goods and your children are but a trial, and that with God there is a great reward.” (Verses 27-28)

Musulmon jamoasiga Alloh tomonidan yuklatilgan vazifalarni tark etish Alloh va Uning Elchisiga xiyonat qilishdir. Islom e'tiqodidagi asosiy masala Alloh taologa xosligicha, faqat Uning ulug'ligini tan olish va Uning Elchisi, Payg'ambar Muhammad ﷺ bizga yetkazgan narsalargagina ergashishdir. Insoniyat tarixi davomida odamlar Allohni butunlay inkor etmagan, lekin ko'pincha Unga sherik keltirganlar. Ba'zan bu e'tiqod va ibodatda namoyon bo'lgan, ammo ko'proq hollarda Undan o'zgalarga hokimiyat va vakolat berish shaklida uchragan. Shuning uchun asosiy masala odamlarni Allohga ishontirish emas, balki shu e'tiqodni har qanday buzilishdan xoli qilishdir. "Allohdan o'zga iloh yo'q" degan shahodat shuni anglatadiki, Alloh ularning yer yuzidagi hayotida hukmronlik qiluvchidir, xuddi ular koinotdagi Uning hukmronligini tan olganlari kabi. Bu Qur'ondagi quyidagi oyatda o'z ifodasini topgan: {Osmonda ham, yerda ham iloh Uning Zotidir.} () Bu asosiy masala yana shuni taqozo etadiki, Alloh elchisi Alloh odamlardan nimani xohlashini yetkazishning yagona manbaidir va demak, odamlar uning barcha amru farmonlariga ergashishlari kerak.