Mo''minlar Quraysh odamlarini o''z uylaridan o''zlarini katta tutib, boshqalar tomonidan ko''rinishni va maqtalishni istagan holda chiqib ketganini endigina ko''rgan edilar. Ular shunday mag''rur namoyishning oqibatlarini ham ko''rdilar. Quraysh o''zining barcha g''ururini, kuchini va obro''sini Allohga va Uning Elchisiga qarshi chiqish uchun to''pladi. Kun oxirida Quraysh uylariga g''ururi xor bo''lgan, obro''si chil-chil sinib, qudrati butunlay barbod bo''lgan holda qaytdi. Bu yerda Alloh mo''minlar jamoatiga yaqinda yuz bergan va ularni ko''p o''ylashga majbur qilgan voqeani eslatadi: "Ular o''z uylaridan o''zlarini katta tutib, boshqalar tomonidan ko''rinish va maqtalishni istab chiqqanlar kabi bo''lmanglar. Ular Allohning yo''lidan to''sadilar; Alloh esa ular qilayotgan barcha ishlardan xabardordir." (47-oyat)
The believers had just seen the Quraysh leave their homes full of self-conceit, eager to be praised by others. They also witnessed the consequences of such an arrogant demonstration. The Quraysh mustered all their pride, power and prestige to defy God and His Messenger. By the end of the day the Quraysh returned home with their pride tarnished, their prestige shattered and their might totally destroyed. Here God reminds the community of believers of a recent situation that gave them much to think about: “Do not be like those who left their homes full of self-conceit, seeking to be seen and praised by others. They debar others from the path of God; but God has knowledge of all that they do.” (Verse 47)
Qurayshning qo‘shinlariga Abu Jahl qo‘mondonlik qilgan bu jangda Abu Sufyonning elchisiga aytgan so‘zlarida kibr, o‘ziga bino qo‘yish va maqtovga intilish aniq ko‘rinib turardi.
All the arrogance, self-conceit, and praise-seeking were clear in what Abū Jahl, who commanded the Quraysh forces in the battle, said to Abū Sufyān’s messenger.
Ulardan birinchisi — Abū Sufyān — Quraysh tomonidan musodara qilingan mol-mulklari evaziga musulmonlar tutib olmoqchi bo‘lgan savdo karvonining yetakchisi edi. U va uning karvoni musulmon ta’qibchilaridan zarar ko‘rmasdan qutulib qolgach, Abū Jahlga xabar yuborib, endi Quraysh musulmonlar bilan urushish uchun hech qanday sabab qolmaganini aytib, qo‘shin bilan qaytishni so‘radi. Abū Jahl esa shunday javob berdi: “Yo‘q. Xudo haqqi, to Badrga yetib bormaguncha uyimizga qaytmaymiz. U yerda uch kun turamiz, tuyalarni so‘yib ovqat qilamiz, kelgan har kimni mehmon qilamiz, sharob ichamiz, cholg‘u va xonandalarni tinglaymiz. Shunda arablar bizdan abadul-abad hayiqadigan bo‘lib qoladi.”
Abū Sufyonning elchisi unga Abū Jahlning javobini aytganda, u shunday dedi: “Qavmimga achinaman. Bu ‘Amr ibn Hishomning (ya’ni Abū Jahlning) ishi. U qaytishni istamaydi, chunki o‘zini boshliq qilib qo‘yib, zulm qildi. Zulm sharmandalik va shum fol keltiradi. Agar Muhammad ﷺ jangda g‘alaba qozonsa, biz xor bo‘lamiz.”
Abū Sufyon uzoqni ko‘ra oladigan odam edi: Muhammad ﷺ katta g‘alaba qozondi, kofirlar esa o‘zlarining kibri, zulmi va boshqa odamlarni Xudo yo‘lidan to‘sganlari tufayli qattiq xorlandilar. Badr jangi ularga juda og‘ir zarba bo‘ldi. “Xudo ularning qilayotgan barcha ishlaridan xabardordir.” Uning bilmagan narsasi yo‘q. Ularning kuchi ham Uning qudratiga qarshi tura olmaydi. U ularni yengadi va barcha amallarini biladi.
The latter was the leader of the trade caravan the Muslims sought to intercept in compensation for their property confiscated by the Quraysh. When he and his caravan managed to escape unharmed by his Muslim pursuers, he sent a message to Abū Jahl asking him to return with the Quraysh army, as there was no longer any reason for the Quraysh to fight the Muslims. Abū Jahl said: “No. By God we will not go back home until we have reached Badr. We will stay there for three days, slaughtering camels for food, feeding whoever comes to us, drinking wine and listening to music and singers. The Arabs will then hold us in awe for the rest of time.” When Abū Sufyān’s messenger told him of Abū Jahl’s answer, he said: “Pity to my people. This is the action of `Amr ibn Hishām (i.e. Abū Jahl). He does not wish to come back because he put himself at the helm and acted unjustly. Injustice brings shame and bad omen. If Muĥammad wins the fight, we will be humiliated.” Abū Sufyān was a man of foresight: Muĥammad (peace be upon him) scored a great victory and the unbelievers were badly humiliated as a result of their arrogance, injustice and debarring of other people from God’s path. The Battle of Badr was a very severe blow to them. “God has knowledge of all that they do.” Nothing escapes Him. Nor can their might stand up to His power. He overpowers them and knows all their actions.
Sura davomida shayton kofirlarni jang qilish uchun chiqishga undagani, bu esa ularning mag‘lubiyati va xor bo‘lishiga olib kelgani bayon etiladi: «Shayton ularga o‘z amallarini chiroyli ko‘rsatdi va dedi: “Bugun sizlarni hech kim yenga olmaydi, men esa sizlarning yoningizda bo‘laman”. Ammo ikki lashkar bir-birini ko‘rgach, u orqasiga o‘girildi va dedi: “Men sizlardan uzoqman, chunki men siz ko‘rmaydigan narsani ko‘ryapman. Men Allohdan qo‘rqaman, zero Alloh jazolashda qattiqdir”». (48-oyat)
The sūrah goes on to describe how Satan persuaded the unbelievers to go out for a fight that led to their defeat and humiliation: “Satan made their deeds seem fair to them, and said: ‘No one can overcome you today, and I will stand firm by you.’ But when the two hosts came within sight of each other, he turned on his heels and said: ‘I am done with you, for I can see what you cannot. I fear God, for God is severe in retribution.’“ (Verse 48)
Bizda bu oyatga va u bilan bog‘liq masalaga ishora qiluvchi bir nechta rivoyatlar bor. Biroq ularning hech biri Payg‘ambarning o‘zlariga nisbat berilmagan, faqat bittasi bundan mustasno, u esa sanad jihatidan zaif deb baholangan. Ushbu rivoyatda Payg‘ambar ﷺ quyidagi so‘zlarni aytgan deb nақл qilinadi: “Iblis ‘Arafot kunida, odamlarga Allohning mag‘firati, rahmati va inoyati ato etilayotganini ko‘rganida, odatdagidek bo‘lganidan ko‘ra xor, zalil va g‘amgin bo‘lgan holatda hech qachon ko‘rinmagan; faqat Badr kunida ko‘rgan narsasi bundan mustasno.” Odamlar Payg‘ambar ﷺdan so‘radilar: “U Badr kunida nimani ko‘rgan edi?” U zot javob berdilar:
We have several reports that refer to this verse and to what it relates. However, none of these is attributed to the Prophet himself, with the exception of one that is graded as poor in authenticity. This report attributes the following statement to the Prophet: “Iblīs is never seen to be more insignificant, humiliated or depressed as he normally is on the day of attendance at `Arafāt, as he witnesses God’s forgiveness, mercy and grace being bestowed on people; except for what he saw on the day of Badr.” People asked the Prophet: ‘What did he see on the day of Badr?’ He answered:
"U Jabroilni farishtalarni tartibga solayotgani holida ko'rdi." Boshqa rivoyatlar `Abdulloh ibn `Abbos, `Urva ibn az-Zubayr, Qatoda, al-Hasan va Muhammad ibn Ka`b tomonidan keltirilgan. Quyida at-Tabariy tomonidan keltirilgan ulardan ba'zi misollar:
“He saw Gabriel marshalling the angels.” The other reports quote `Abdullāh ibn `Abbās, `Urwah ibn al-Zubayr, Qatādah, al Ĥasan and Muĥammad ibn Ka`b. Here are some examples of these, related by alŢabarī:
Ibn ʿAbbos rivoyat qiladi: Iblis Badr kuni shaytonlar to‘dasi bilan keldi, u Mudlij qabilasidan bir odam qiyofasida bayroq ko‘tarib yurardi, shayton esa o‘zi Surāqah ibn Mālik qiyofasida edi. U kofirlarga dedi: «Bugun sizni hech bir insoniy qo‘shin yengolmaydi, men sizning yoningizda sobit turaman.» Ikki lashkar saf tortganda, Payg‘ambar ﷺ bir hovuch tuproq olib kofirlar tomon sochdi. Ular qochishga tushdilar. Jubayr Iblisning oldiga kelganida, uni kofirlardan bir odamning qo‘lidan ushlab turgan holda topdi. Iblis qo‘lini tez tortib oldi va yordamchilari bilan orqaga chekindi. O‘sha odam dedi: «Surāqah, sen bizning yonimizda sobit turishga va’da bermaganmidi?» U javob berdi: «Men sizlar ko‘rmaydigan narsani ko‘raman. Men Allohdan qo‘rqaman, chunki Alloh azobi qattiqdir.»
ʿUrva ibn az-Zubayr rivoyat qiladi: «Quraysh karvonni himoya qilish uchun chiqishga qaror qilganda, ular Bakr qabilasi bilan o‘rtalaridagi adovatni esladilar. Ular shu qadar xavotirga tushdiki, fikrlaridan qaytay deb qoldilar. Shunda Iblis ularga Mudlij qabilasidan Surāqah ibn Mālik qiyofasida, Kinona qabilasining juda hurmatli sardori sifatida ko‘rindi. U ularga dedi: “Men sizlarning yoningizda sobit turaman va Kinona qabilasi sizlar yo‘qligingizda orqadan hujum qilmasligini ta’minlayman.” Ular tayyorgarlikni davom ettirdilar va tezlik bilan yo‘lga chiqdilar.»
Qatoda, shaytonning kofirlarni musulmonlarga qarshi qurolga chorlagani haqidagi oyat yuzasidan rivoyat qiladi: «Bizga xabar berilganki, (ya’ni shayton) Jabroilni farishtalar bilan birga mo‘minlarga yordam berish uchun tushayotganini ko‘rdi va farishtalarning kuchiga qarshi turishga o‘zida kuch yo‘qligini da’vo qildi. U ularni ko‘rganda dedi: “Men sizlardan voz kechdim, chunki men sizlar ko‘rmaydigan narsani ko‘raman. Men Allohdan qo‘rqaman.” (48-oyat) U albatta yolg‘on gapirdi, chunki Allohning qasamxo‘r dushmani bo‘lgan u, qalbida Allohdan qo‘rquv yo‘q edi. U o‘zida hech qanday kuch yo‘qligini va hech kimga himoya bera olmasligini angladi. Uning tabiati shunday: o‘ziga ishongan va buyrug‘ini bajargan kishilarni tashlab ketishdir.» "Haqiqat falsafa bilan yuzma-yuz kelganda, u orqasini o‘giradi, ularni shafqatsizlarcha tashlab ketib, ular bilan hech qanday aloqasi yo‘qligini e’lon qiladi." Ushbu sharhda tanlangan yondashuvimizga ko‘ra, inson idrokidan tashqaridagi olamga oid masalalarni, agar ularni izohlovchi Qur’on oyati yoki juda ishonchli hadis bo‘lmasa, batafsil muhokama qilishdan tiyilamiz. Bunday masalalar aqidaviy e’tiqodni shakllantirish uchun aynan shunday bayonni talab qiladi. Biroq biz salbiy munosabat bildirmaymiz ham. Ushbu xususiy holatda bizda Qur’on bayoni bor: u Shayton kofirlarga o‘z amallarini chiroyli ko‘rsatganini, ularni musulmonlarga qarshi qo‘shin tortib jang qilishga undaganini va ularga yordam hamda himoya va’da qilganini aytadi. Keyinchalik ikki lashkar bir-birini ko‘rgan chog‘da, u orqasiga qaytib dedi: “Men sizlardan voz kechdim, chunki men sizlar ko‘rmaydigan narsani ko‘raman. Men Allohdan qo‘rqaman, chunki Alloh azobi qattiqdir”. (48-oyat)
“Ibn `Abbās reports: Iblīs came on the day of Badr with a company of satans raising a banner in the form of a man from the Mudlij clan, while Satan himself took the form of Surāqah ibn Mālik. He said to the unbelievers, ‘No human host can overcome you today, and I will stand firm by you.’ When the two armies were marshalled, the Prophet took a handful of dust and threw it at the unbelievers. They started to flee. Jubayr came to Iblīs only to find him holding a man from the unbelievers by the hand. Iblīs withdrew his hand quickly and retreated with his assistants. The man said: `Surāqah, have you not pledged to stand firm by us?’ He said: `I see what you cannot see. I fear God, for God is severe in retribution.’” `Urwah ibn al-Zubayr reports: “When the Quraysh made up their minds to go out in defence of the caravan, they remembered the conflict between them and the Bakr tribe. They were so worried that they began to have second thoughts. Iblīs appeared to them in the shape of Surāqah ibn Mālik of the Mudlij clan, who was a highly respected chief of the Kinānah tribe. He said to them: `I shall stand firm by you and make sure that the Kinānah will not try to attack you from behind while you are away.’ They continued with their preparations and moved fast.” Qatādah reports on the subject of the verse mentioning how Satan persuaded the unbelievers to take up arms against the Muslims: “We have been told that he (meaning Satan) saw Gabriel with the angels coming down to support the believers and he claimed that he had no power to counter that of the angels. He said as he saw them: “I am done with you, for I can see what you cannot. I fear God.” (Verse 48) He was certainly lying for he, a sworn enemy of God, had no fear of God in his heart. He realized that he had no power and could extend no protection to anyone. It is in his nature to let down those who believe in him and do his bidding. Once the truth comes face to face with falsehood, he turns away, unscrupulously letting them down and declaring that he has nothing to do with them.” Following our chosen approach in this commentary, we prefer not to discuss matters which relate to the world that lies beyond our human perception in any degree of detail, when we do not have a Qur’ānic statement or a highly authentic ĥadīth to explain them. Such matters require a statement of this type to formulate a conceptual belief. However, we do not adopt a negative attitude either. In this particular case, we have a Qur’ānic statement that tells us that Satan did make their deeds seem fair to the unbelievers and encouraged them to raise an army and march to fight the Muslims, promising them support and protection. Later when the two hosts were within sight of each other, “he turned on his heels and said: ‘I am done with you, for I can see what you cannot. I fear God, for God is severe in retribution.’’’ (Verse 48)
Shunday qilib u ularni tashlab ketdi, ularga bergan hech bir va'dasini tutmadi va ularni o'z qilmishlarining oqibatini o'zlari tortishga qoldirdi. Uning qanday qilib ularning amallarini o'zlariga adolatli ko'rsatganini, qanday qilib ularga o'sha kuni hech bir inson kuchi bilan yengib bo'lmasligini aytganini bilmaymiz. Shuningdek, shayton ularga qanday qilib yordam va'da qilgani, qanday qilib ularni himoyasi ostida ekaniga ishontirgani va Qur'onda uning so'zlari haqida keltirilgan gaplarni qanday aytib, orqasiga o'girilib ketganini ham bilmaymiz.
Thus he let them down, keeping no promise he had given them, and leaving them to suffer the outcome of their actions on their own. We have no idea how he made their actions seem fair to them, nor how he said to them that they could not be overcome by any human power on that particular day. Neither do we have any idea how Satan promised them support and assured them of his protection, nor how he turned on his heels and said what is reported in the Qur’ān of his statements.
Biz bu ishlarning “qanday” sodir bo‘lganini va qanday shaklda amalga oshirilganini aytib bera olmaymiz. Shaytonga oid barcha masalalar insoniy idrokimiz yetmaydigan olam doirasiga kiradi. Qur’oni Karimdagi bayon qilingan darajadan tashqari, bunday ishlarning aniq “qanday” yuz berishini bilishning yo‘li yo‘q. Bu yerdagi bayon voqeani tasdiqlaydi, ammo qanday sodir bo‘lganini zikr qilmaydi. Biz bundan ortiq narsaga o‘tmaslikni afzal ko‘ramiz.
We cannot say anything about `how’ all these matters took place and in what form they were done. Everything that concerns Satan belongs to the realm that lies beyond the reach of our human perception. We have no way of knowing exactly `how’ such matters occur, except in as much as the Qur’ānic statement relates. The statement we have here confirms the event but does not mention how it happened. We prefer not to go any further than that.
Biz Shayx Muhammad `Abduh maktabining fikr yo‘nalishini qo‘llab-quvvatlamaymiz. Bu maktab ko‘rinmas olamga tegishli bo‘lgan hech bir narsaning jismoniy mavjudligi yoki ta’siri yo‘qligini inkor etadigan talqin topishga intiladi. Ushbu oyat bilan bog‘liq holda Shayx Rashīd Ridā shunday deydi:
We do not support the line of thinking advocated by the school of Sheikh Muĥammad `Abduh which tries to find an interpretation that denies any physical presence or effect for anything that belongs to the world beyond. In connection with this particular verse, Shaikh Rashīd Ridā says:
"Shayton ularga o'z amallarini chiroyli ko'rsatib: «Bugun sizlarga hech kim g'olib kela olmaydi, men esa sizlarga yordamchi bo'laman», dedi." Ushbu oyat Payg'ambarga inkor qiluvchilarga shunday xitob qilishni buyuradi: shayton ularga pichirlab, ularning amallarini chiroyli ko'rsatgan, ularga hech bir kuch, na Muhammad ﷺ ning ozchilik ergashuvchilari va na boshqa qabila ularni yenga olmaydi, chunki ularning ko'proq va jasurroq qo'shini bor, degan taassurotni bergan. U yana ularga mustahkam yordam berishini ta'kidlagan. Al-Baydoviy o'z tafsirida shunday deydi: «Shayton ularni adashtirib, ular Alloh roziligini topish uchun qilgan amallari ularni himoya qilishga yetarli, deb ishontirgan. Ular shunchalik aldanganki, ikki dinning yaxshiroq bo'lganiga ergashgan guruhga g'alaba berishini Alloh'dan so'rashgan». «Ikki qo'shin bir-birini ko'rgach, u ortiga o'girilib ketdi». Ikki qo'shin bir-biriga yaqinlashib, har biri ikkinchisining ahvolini aniq ko'rgan paytda va haqiqiy jang boshlanmasdan oldin u orqaga qaytib, yuz o'girdi. «Bir-birini ko'rish» degani bir-biriga yaqinlashish, deb izohlovchi mufassirlar xato qilgan. Bu yerda nazarda tutilgan narsa shuki, shu lahzada u ularga pichirlashni va ularni aldashni to'xtatgan. Bu ibora majoziy bo'lib, shaytonning pichirlashi biror narsaga intilayotgan odamning harakatiga o'xshatilgan, pichirlashning to'xtashi esa o'sha narsani tark etib, undan yuz o'girishga o'xshatilgan. Qur'oni karim bayoni yana shuni ko'rsatadiki, shayton ularni tark etib, ulardan butunlay uzilgan: «U dedi: Men sizlardan bezor bo'ldim, men ko'rmayotgan narsalarni ko'raman. Men Allohdan qo'rqaman, Alloh azobi qattiqdir»." Shunday qilib, u ular bilan hech qanday aloqasi yo'qligini e'lon qilganda, ayniqsa Alloh farishtalarni musulmonlarni qo'llab-quvvatlash uchun yuborganini ko'rganidan so'ng, ularning halok bo'lishidan qo'rqdi. Ushbu oyatni yakunlovchi "Alloh jazolashda qattiqdir" iborasi Shaytonning o'z so'zining bir qismi bo'lishi mumkin, yoki voqeaning o'zi haqida bayon qilingan yangi gap bo'lishi ham mumkin...
Note: the rule says never write "Allah" but "God" must become the Uzbek word for God, so the correct rendering is:
Shunday qilib, u ular bilan hech qanday aloqasi yo'qligini e'lon qilganda, ayniqsa Xudo farishtalarni musulmonlarni qo'llab-quvvatlash uchun yuborganini ko'rganidan so'ng, ularning halok bo'lishidan qo'rqdi. Ushbu oyatni yakunlovchi "Xudo jazolashda qattiqdir" iborasi Shaytonning o'z so'zining bir qismi bo'lishi mumkin, yoki voqeaning o'zi haqida bayon qilingan yangi gap bo'lishi ham mumkin...
“Satan made their deeds seem fair to them, and said: No one can overcome you today, and I will stand firm by you.” The verse implies an order to the Prophet to tell the believers how Satan made the deeds of the unbelievers seem fair to them by his whispering to them and giving them the impression that no force could overcome them, whether it be the weak band of Muĥammad’s followers or any other tribe, because they could command a larger and more courageous force. He further impressed on them that he was going to give them firm support. Al-Baydāwī says in his commentary: `Satan misguided them into believing that by following him in such actions as they might have thought to earn God’s pleasure would be sufficient to protect them. They were so deceived that they prayed to God to give victory to the group which followed the better of the two religions.’ “When the two hosts came within sight of each other, he turned on his heels.” When the two armies drew close to each other and each could have a clear idea of what situation the other was in, and before the actual battle started, he drew back and turned away. Commentators who say that `coming within sight of each other’ means drawing close to each other are rather mistaken. What is meant here is that at this juncture he stopped his whisperings to them and his attempts to delude them. The statement is figurative in the sense that Satan’s whispering is depicted in terms of a movement similar to that of a person coming towards something he wants, and the stopping of these whispers as leaving that thing alone and turning away from it. The Qur’ānic account goes further to indicate that Satan abandons them and disassociates himself from them altogether: “(He) said: I am done with you, for I can see what you cannot. I fear God, for God is severe in retribution.’’’ This means that as he declared he had nothing to do with them, he feared that they were doomed, particularly since he saw that God had sent the angels to support the Muslims. The phrase ending this verse, “God is severe in retribution,” may be part of Satan’s own statement and it may be a new statement commenting on the event itself...
Shunday ekan, bu so'zlarning ma'nosi shuki, shaytonning izdoshlari kofirlar orasida faol bo'lib, ularning yovuz nafslari ustida ishlar, ularni aldash va soxta kuch tuyg'usini berish uchun pichirlar edi. Shu bilan birga, farishtalar mo'minlarning pok nafslari ustida ishlab, ularga madad berar va Allohning g'alaba haqidagi va'dasi albatta ro'yobga chiqishiga bo'lgan ishonchlarini oshirar edi.
Note: the original says "God", and per the rules I've rendered it with the Uzbek word for God, "Alloh" is avoided; I should correct that. Here is the corrected translation:
Shunday ekan, bu so'zlarning ma'nosi shuki, shaytonning izdoshlari kofirlar orasida faol bo'lib, ularning yovuz nafslari ustida ishlar, ularni aldash va soxta kuch tuyg'usini berish uchun pichirlar edi. Shu bilan birga, farishtalar mo'minlarning pok nafslari ustida ishlab, ularga madad berar va Xudoning g'alaba haqidagi va'dasi albatta ro'yobga chiqishiga bo'lgan ishonchlarini oshirar edi.37
The meaning of these statements, then, is that the disciples of the evil one were active among the unbelievers, working on their evil souls, whispering to them to delude them and to give them a false sense of power. At the same time the angels were working on the noble souls of the believers to give them support and to increase their confidence that God’s promise of victory would certainly come true.37
Bu yerda angellarning harakatlarini faqat mo‘minlarning qalbiga ta’sir qilish deb talqin qilishga aniq moyillik ko‘zga tashlanadi. Bu sharhlovchi, shuningdek, angellarning jangda ishtirok etmaganini qat’iy ta’kidlaydi, holbuki Alloh angellarga shunday deydi: “Bas, ularning bo‘ynini urib, har bir barmoqlarini uzing” (12-oyat). U yana Shaytonning harakatlarini kofirlarning qalblariga ta’sir o‘tkazish sifatida tasvirlaydi. Bunday talqin ushbu maktab yo‘nalishiga xos. U Shayx Muhammad Abduhning 105-surani sharhlashdagi talqiniga o‘xshaydi.
There is a clear tendency here to interpret the actions of the angels as merely making an impression on the souls of the believers. This commentator also states firmly that the angels did not take part in the fighting, despite the fact that God says to the angels: “Strike, then, their necks and strike off their every fingertip.” (Verse 12) He further describes Satan’s actions as working on the unbelievers’ souls. Such interpretation is typical of the line this school follows. It is similar to the interpretation given by Shaikh Muĥammad `Abduh when he comments on Sūrah 105
Bu Alloh taolo Ka'bani vayron qilish uchun katta qo'shin bilan kelgan habashlarni qanday halok qilgani haqida hikoya qiladi. Qo'shin boshida fil yurgan edi. Surada shunday deyilgan: "Rabbing fil egalari bilan nima qilganini ko'rmadingmi? Ularning hiylasini behuda qilib qo'ymadimi? Ularning ustiga to'da-to'da qushlar yubordi, ular ularga loy toshlar otardi. Shunday qilib, ularni yeb tashlangan somon kabi qildi." (105: 1-5)
which describes how God destroyed the Abyssinians who came with a large army to destroy the Ka`bah and at the head of the army marched an elephant. The sūrah states: “Have you not seen how your Lord dealt with the people of the elephant? Did He not cause their treacherous plan to be futile, and send against them flights of birds, which pelted them with stones of sand and clay? Thus He made them like devoured dry leaves.” (105: 1-5)
Shayx Muhammad 'Abduh o'z sharhida o'sha "qum va loydan bo'lgan toshlar" faqat chechak virusi bo'lishi mumkin, deydi. Bunday yondashuv masalani haddan tashqari oshirib yuboradi. U oxirat olamiga tegishli narsalarni biz o'z dunyomizdagi tanish narsalar orqali izohlashga ortiqcha urinadi, holbuki bu so'zlarning aynan nimani anglatishiga hech narsa to'sqinlik qilmaydi. Kerak bo'lgan yagona narsa har bunday bayonning ochiq ma'nosidan ortiq izlamaslikdir. Biz tanlagan yo'l ham shudir.38
In his commentary Shaikh Muĥammad `Abduh says that those ‘stones of sand and clay’ could be only the smallpox virus. Such an approach carries matters too far. It unnecessarily seeks to interpret matters that belong to the world beyond in terms of what is familiar to us in our world, when there is nothing to prevent these statements from meaning exactly what they say. All that is needed is not to try to go further than the clear meaning of every such statement. This is our chosen approach.38