Sura davom etib, o'tmishdan lavhalarni ko'rsatadi va ularni hozirgi holat bilan solishtiradi. U ikki vaziyat o'rtasidagi katta farqni tasvirlaydigan manzarani chizadi — bu jang qilgan va katta g'alabaga erishgan musulmon jamoasi uchun foydalidir. Shunday qilib, musulmonlar Xudoning ular uchun rejalashtirgan narsasida namoyon bo'lgan inoyatini anglay oladilar. Bunga nisbatan, urush o'ljalarining barchasi arzimas, barcha qurbonliklar esa kam ahamiyatga ega ko'rinadi.

The sūrah continues its address showing glimpses from the past and compares them with the present. It paints a scene showing a great gulf between the two situations for the benefit of the Muslim community which fought the battle and achieved a great victory. Thus Muslims are able to appreciate God’s grace as manifested in what He had planned for them. Compared to that, all the spoils of war appear trivial and all sacrifices of little consequence.

Birinchi parchada Makkadagi va Madinadagi jang oldidagi musulmonlarning umumiy ahvoli tasvirlangan. Ular soni oz, jihozlari kam edi, shu darajaga yetganki, dushmanlari ularga hujum qilishidan doim qo'rqib yashashardi. Ammo Allohning inoyati bilan bu holat kuch-qudrat, xavfsizlik va mo'l-ko'lchilik holatiga o'zgardi. Hozirgi parchada esa, sura Payg'ambarimizning Madinaga hijratidan oldin, Allohning Elchisiga qarshi fitna uyushtirayotgan kofirlarning munosabatini tasvirlaydi. Ular Allohning oyatlaridan yuz o'giradi va agar xohlasalar, shunga o'xshash narsa keltira olishlarini da'vo qiladi. Ularning qaysarligi shu darajadaki, agar Muhammadning Alloh tomonidan kelgan xabari haq bo'lsa, Allohning azobi tezroq kelsin, deb iltijo qiladi. Ular bu xabarni qabul qilib, uning hidoyatiga ergashishdan ko'ra shunga rozi bo'ladi. Parchada yana shu ham zikr qilinadiki, ular o'z mablag'larini odamlarni Allohning hidoyatidan qaytarish uchun sarflaydi va Allohning Elchisiga hujum qilish maqsadida pul-mablag'larini birlashtiradi. Ularga ogohlantirish berilmoqda: barcha harakatlari bu dunyoda to'liq muvaffaqiyatsizlik bilan tugaydi, so'ngra oxiratda jahannamga haydaladi. Ularning fitna va makrlari natijasida ikki dunyoda ham ziyon ko'radi.

The first passage described the general situation of the Muslims in Makkah, and also in Madinah before the battle. They were small in number, poor in equipment to the extent that they always feared their enemies could launch an onslaught against them. However, by God’s grace all that was changed to a situation of strength, security and good provision. In the present passage, the sūrah describes the attitude of the unbelievers as they scheme against God’s Messenger shortly before his departure to Madinah. They turn away from God’s revelations, claiming that they could produce something similar if they so wished. Their attitude is so stubborn that they appeal for God’s punishment to come sooner if Muĥammad’s message from God is true. They prefer this to accepting it and following its guidance. The passage also includes a reference to the fact that they allocate their resources so as to turn people away from God’s guidance and pool their money in order to launch an onslaught on God’s Messenger. They are warned that all their efforts will end in total failure in this life, and then they will be driven to hell in the life to come. Loss in both worlds will be the result of their scheming and plotting.

“Esingizda bo‘lsin, kofirlar sizga qarshi makr qilib, sizni bog‘lab qo‘yish yoki o‘ldirish yoki haydab chiqarish uchun reja tuzgan edilar. Ular makr qiladilar, Alloh ham tadbir qiladi. Alloh tadbir qiluvchilarning eng yaxshisidir.” (30-oyat) Bu Makka sharoitining — hamma narsa tubdan o‘zgarishidan oldingi holatning eslatmasidir. Bu eslatma kelajak haqida tasalli beradi va Allohning irodasi ortidagi hikmatga e’tiborni qaratadi. Qur’on birinchi bo‘lib xitob qilgan musulmonlar ikkala holatni ham yaxshi bilar edilar, chunki ularning ikkalasini ham boshdan kechirgan edilar. O‘tgan yaqin hayotlarini, o‘sha kunlardagi qo‘rquv va tashvishlarini eslash ularga hozirgi xavfsizlik va osoyishtalikning qadrini tushunish uchun yetarli edi. Ular kofirlarning makrini va ular Payg‘ambar ﷺ bilan nima qilmoqchi ekanliklarini yaxshi bilar edilar.

“Remember how the unbelievers were scheming against you, seeking to keep you in chains or have you slain or banished. Thus they plot and plan, but God also plans. God is above all schemers.” (Verse 30) This is a reminder of the situation in Makkah before things underwent a total transformation. This reminder serves also as a reassurance concerning the future, and draws attention to the wisdom behind the operation of God’s will. Those Muslims who were the first to be addressed by the Qur’ān were fully aware of both situations, having experienced both. A reminder of their immediate past, as well as the fear and worry they experienced in those days, was sufficient to make them appreciate the safety and security of the present. They were aware of the unbelievers’ scheming and what they planned to do with the Prophet.

Lekin nafaqat ularning rejalari butunlay barbod bo‘ldi, balki kofirlar ham xo‘rlovchi mag‘lubiyatga uchradilar.

But not only their schemes were totally foiled; the unbelievers also suffered a humiliating defeat.

Kofirlar muqobil choralarni o‘ylab ko‘rdilar: ular Allohning Elchisini qamab, o‘lguncha zanjirband qilib qo‘yishni, shuningdek, uni butunlay yo‘q qilish uchun o‘ldirishni rejalashtirdilar. Ular uni haydab yuborish, surgun qilish fikrini ham ko‘rib chiqdilar. Bu muqobillarning har birining foyda va zararini tortib ko‘rgach, ular uni o‘ldirishga qaror qildilar. Bu vazifani turli qabilalarga mansub bir qancha yigitlarga topshirdilar, shunda barcha qabilalar uning o‘ldirilishida birgalikda ishtirok etgan bo‘lar edi. Shunda uning o‘z qabilasi – Hoshim avlodi – arablarning barchasi bilan bir vaqtda urusha olmas edi. Shundan so‘ng ular qon puli taklifini qabul qilishlari va butun masala shu bilan yakunlanishi kerak edi.

The unbelievers were considering alternatives: they thought of arresting God’s Messenger and putting him in chains until he died, and they also considered killing him so that they could get rid of him once and for all. They also thought of driving him away, sending him into exile. Having considered the pros and cons of each of these alternatives, they chose to kill him, entrusting the task to a number of young men, each belonging to a different tribe, so that all tribes would share in his assassination. His own clan, Hāshim, would thus be unable to fight all the Arabs at once. They would then accept an offer of blood money and the whole matter would finish at that.

Ibn Kathīr o‘zining Qur’on bo‘yicha ilmiy tafsirida bu so‘zni aytgan kishi an-Nazr ibn al-Horis bo‘lganini zikr qiladi.

In his scholarly commentary on the Qur’ān, Ibn Kathīr mentions that the person who said this was al-Nađr ibn al-Ĥārith:

Al-Nađr Persiya imperiyasiga borgan, u yerda Fors tarixini o‘rgangan va Rustam hamda Isfandayor kabi qadimgi Fors shohlari haqidagi rivoyatlarni o‘qigan. Uyiga qaytganida, u Alloh tomonidan xabar berilgandan keyin Alloh Elchisi ﷺ ni ko‘rdi va u odamlarga Qur'on tilovat qilganini eshitdi. Payg‘ambar ﷺ biror guruh odamlar bilan gaplashib bo‘lgach, al-Nađr o‘sha kishilar bilan o‘tirib, ularga o‘sha qadimgi shohlar haqida hikoyalar aytib berar edi. So‘ngra u ulardan so‘rardi: “Ayting-chi, Alloh haqi, kim yaxshiroq hikoya aytadi: men yoki Muhammad ﷺ?” Shuning uchun u Badr jangi kuni asir tushganida, Payg‘ambar ﷺ uning qatl etilishini buyurdi. Uning buyrug‘i ijro etildi, Alloh'ga shukur.34

Al-Nađr had been to the Persian Empire where he learnt Persian history and read accounts of past Persian kings, such as Rustam and Isfandayar. When he returned home, he saw God’s Messenger (peace be upon him) after he had been entrusted with God’s message, and he listened to him reciting the Qur’ān to people. When the Prophet finished talking to any group of people, al-Nađr would sit with them and tell them stories of those ancient kings. He would then ask them: ‘Tell me, by God, who tells better stories: I or Muĥammad?’ Hence, when he fell captive on the day of the Battle of Badr, the Prophet ordered that he should be executed. His order was carried out, thank God.34

Payg'ambarimizning asir olgan sahobasi al-Miqdod ibn al-Aswad edi, buni Ibn Jarir at-Tabariy rivoyat qiladi:

The Prophet’s Companion who had taken him prisoner was al- Miqdād ibn al- Aswad, as Ibn Jarīr al-Ţabarī reports:

Payg'ambar ﷺ `Uqbah ibn Abu Mu`ayt, Tu`aymah ibn `Adiy va an-Nazr ibn al-Horis ni o'ldirishni buyurdilar. Payg'ambar ﷺ an-Nazrni o'ldirishni buyurganlarida, uni asir olgan Payg'ambarning sahobasi al-Miqdod shunday dedi:

The Prophet ordered the execution of `Uqbah ibn Abī Mu`ayţ, Tu`aymah ibn `Adiy and al-Nađr ibn al-Ĥārith. When he ordered the killing of al-Nadr, al- Miqdād, the Prophet’s Companion who had taken him prisoner, said:

“Xudoning Elchisi, u mening asirim!” Payg‘ambar dedi: “U Xudoning kitobiga qarshi gaplar aytardi.” Payg‘ambar ﷺ yana an-Nadrning qatl etilishini buyurdi.

‘Messenger of God, he is my prisoner!’35 The Prophet said: ‘He used to say things against God’s book.’ The Prophet again ordered al-Nadr’s execution.

Ertak — qadimiy hikoya bo‘lib, unda xudolar va afsonaviy qahramonlarning ajoyib jasorati haqida ba’zi xurofiy e’tiqodlar mavjud. U xayoliy voqealar haqida bo‘lib, ularda juda ko‘p xurofot aks etadi.

A fable is an old tale that includes some superstitious beliefs about deities and the supernatural courage of legendary heroes. It speaks of imaginary events that involve so much superstition.

Quraysh aqsoqollari Qur’ondagi o‘tgan xalqlar va jamoalar haqidagi rivoyatlarga, ularga ko‘rsatilgan mo‘jizalarga hamda Qur’ondagi kofirlarni qanday halok qilgani va mo‘minlarni qanday qutqarganini tasvirlovchi bayonlarga murojaat qilar edilar va ommaga bunday rivoyatlar qadimgi xalqlarning shunchaki afsonalari, deb aytar edilar. Ular Muhammadning bu hikoyalarni Makkadagi arablarga aytib berish uchun yozib olganini, ularning Xudo tomonidan unga vahiy qilinganini da’vo qilar edilar. Al-Nazr ibn al-Horis Payg‘ambar ﷺ odamlarga so‘zlashni tugatgach, uning o‘rnini egallar, Forsda sayohat paytida o‘rgangan afsona va hikoyalarni ularga so‘zlab berar edi. Ba’zan al-Nazr Payg‘ambar ﷺ so‘zlayotgan guruh yonida doira shaklida o‘tirgan odamlar guruhini ham to‘plar edi. So‘ngra u tinglovchilariga shunday derdi: “Bu hikoyalar Muhammad ﷺ aytib bergan afsonalarga o‘xshaydi, lekin men o‘zimni payg‘ambar deb da’vo qilmayman va hech qanday vahiy olmayman. Uning hikoyalari ham, xuddi shu turdagi afsona va rivoyatlardir.” Shubhasiz, bunday da’volar odamlar orasida chalkashlik tug‘dirgan bo‘lishi kerak, ayniqsa boshida, o‘sha rivoyatlar Qur’ondan butunlay farqli ekani aniq ko‘rinmaguncha. Shu sababli Payg‘ambar ﷺ Badr jangidan oldin al-Nazr ibn al-Horisni o‘ldirish kerakligini e’lon qilgani sababini tushunish mumkin.

Those Quraysh elders referred to the accounts given in the Qur’ān of earlier nations and communities, the miracles shown to them and to the Qur’ānic descriptions of how God destroyed the unbelievers and saved the believers and said to the masses that such accounts were only fables of ancient people. They alleged that Muĥammad had it all written down in order to relate the same to the Arabs in Makkah, claiming that they had been revealed to him by God. Al-Nađr ibn al-Ĥārith would take the Prophet’s place after he had finished speaking to people, and would relate to them fables and legends which he had learnt on his travels in Persia. At times, al-Nađr would even have a group of people in a circle sitting next to the group addressed by the Prophet. He would then say to his audience: “These legends are similar to the fables related by Muĥammad, but I do not claim to be a Prophet or to receive any revelations. His are all fables and legends of the same type.” Such claims must, no doubt, have created some confusion among people, particularly at the beginning, before those legends were clearly seen as totally different from the Qur’ān. Hence, we appreciate why the Prophet issued an announcement before the Battle of Badr that al-Nađr ibn al-Ĥārith should be killed.

Sura davomida kofirlarning eng ajoyib darajadagi qaysarligi tasvirlanadi. Ular haqiqat bilan kurashishga urinadilar, ammo mag‘lub bo‘ladilar. Biroq kibr ularni haqiqatni, uning hukmini tan olishdan va unga bo‘ysunishdan to‘sadi.

The sūrah goes on to describe an attitude of most amazing stubbornness by the unbelievers. They try to wrestle with the truth and they are defeated. Pride, however, prevents them from acknowledging the truth and its authority or submitting to it.

Shuning uchun ular Xudodan, agar Qur’on Uning tomonidan nozil qilingan haqiqat bo‘lsa, ustlariga osmondan toshlar yog‘dirishini yoki ularni og‘ir azob bilan urishini so‘raydilar. Ular haqiqatga yo‘naltirilishi va unga ergashishga muvaffaq etilishi uchun Xudodan ibtido qilish o‘rniga, o‘z halokatlarini so‘raydilar: “Ular yana shunday deyishardi: ‘Ey Xudo, agar bu haqiqatan ham Sening nozil qilgan haqiqating bo‘lsa, u holda ustimizga osmondan toshlar yog‘dir yoki bizni og‘ir azobga duchor qil’.” (32-oyat)

Hence, they appeal to God to rain down stones over them or to smite them with grievous suffering, if the Qur’ān were the truth revealed by Him. Instead of praying to God to guide them to the truth and enable them to follow it, they pray for their own undoing: “They would also say: ‘God, if this be indeed Your revealed truth, then rain down upon us stones from the skies, or inflict grievous suffering on us.’“ (Verse 32)

Bu juda g‘alati murojaat bo‘lib, mutlaq haqiqatni qabul qilishdan ko‘ra halokatni afzal ko‘rishga tayyor bo‘lgan qat’iy o‘jarlikdan dalolat beradi, haqiqat aniq bo‘lsa ham. Sog‘lom inson fitrati shubhaga tushganda, Allohdan emas, Xudodan uni haqiqatni ko‘rsatishini va unga yo‘naltirishini so‘raydi. Sog‘lom fitrat buni hech qachon kamsitish deb bilmaydi. Lekin u nazoratsiz kibr bilan buzilganda, takabburlik uni gunohga yetaklaydi, shunchalik ki, aniq va rad etib bo‘lmaydigan haqiqat ayon bo‘lganda ham, uni tan olishdan ko‘ra azob va halokatni afzal ko‘radi. Makkadagi kofirlar Payg‘ambar ﷺning da’vatiga mana shunday o‘jarlik bilan qarshilik ko‘rsatdilar. Ammo bunday doimiy o‘jarlikka qaramay, bu da’vat oxir-oqibat g‘alaba qozondi.

This is certainly a very strange appeal which betrays a state of unwavering stubbornness that prefers total ruin to yielding to the truth, even when it is the absolute truth. When sound human nature experiences doubt, it prays to God to show it the truth and guide it to it. Sound human nature does not find that at all demeaning. But when it is corrupted by uncontrolled pride, arrogance drives it into sin to the extent that it prefers suffering and ruin to acknowledging the truth when it becomes clear, irrefutable. It is with this type of obstinacy that the unbelievers in Makkah resisted the Prophet’s message. But this message was victorious in the end, despite such persistent obstinacy.

Kofirlarning umumiy xususiyati shundaki, ular odamlarni Allohning yo‘lidan qaytarish uchun birgalikda o‘z mollarini sarflaydilar. Bunday ish Badr jangi kunida ham qilindi. Badrdan keyin ular keyingi jangga tayyorgarlik ko‘rish uchun yana shunday qildilar.

It is a common characteristic of unbelievers that they spend their money to cooperate in turning people away from God’s path. This they did on the day of the Battle of Badr. They did the same thing again after Badr to prepare for the next battle.

Xudo ularni ularning maqsadi barbod bo‘lishi va pullarining yo‘qolishi natijasida pushaymon bo‘lishlaridan ogohlantiradi. U ularga bu dunyoda mag‘lubiyat va oxiratda do‘zax azobini va’da qiladi: {Kofirlar Xudoning yo‘lidan odamlarni qaytarish uchun mollarini sarflaydilar. Ular uni sarflayveradilar, so‘ngra bu ular uchun qattiq pushaymonlik sababi bo‘ladi; keyin esa mag‘lub qilinadilar. Kofirlar do‘zaxga haydalurlar. Xudo yomonni yaxshidan ajratadi. Yomonlarni bir-birining ustiga qo‘yadi, toki ularni hammasini birga to‘plab, so‘ngra do‘zaxga tashlasin. Ana o‘shalar – zarar ko‘ruvchilardir.} (36-37-oyatlar)

God warns them that their purpose will be foiled and that they will come to rue the loss of their money. He promises them defeat in this life and the punishment of hell in the life to come: “The unbelievers spend their riches in order to turn people away from the path of God. They will go on spending them, and then this will become a source of intense regret for them; and then they shall be defeated. The unbelievers shall into hell be driven. God will separate the bad from the good. The bad He will place one upon another, so He may heap them all up together, and then cast them into hell. Those indeed are the losers.” (Verses 36- 37)

Muhammad ibn Ishoq va boshqalar rivoyat qiladilar:

Muĥammad ibn Isĥāq and others report:

Quraysh Badr jangida katta mag‘lubiyatga uchraganida va ularning mag‘lub bo‘lgan qo‘shini Makkaga qaytib kelganida, Abu Sufyon va uning savdo karvoni allaqachon u yerga qaytib kelgan edi. Abdulloh ibn Rabi‘a, Ikrima ibn Abu Jahl, Safvon ibn Umayya hamda Badrda otasi, akasi yoki o‘g‘lini yo‘qotgan Quraysh vakillarining bir qismi Abu Sufyon va karvonda katta ulushi bor sherik savdogarlar oldiga bordilar.

When the Quraysh suffered their major setback at the Battle of Badr, and their defeated army arrived back in Makkah, Abū Sufyān and his trade caravan had already returned there. ‘Abdullāh ibn Rabī`ah, `Ikrimah ibn Abī Jahl, Şafwān ibn Umayyah and a number of other people from the Quraysh who suffered the loss of their fathers, brothers or sons at Badr went to Abū Sufyān and his fellow merchants who had major shares in that trade caravan.

Sura endi mo'minlarga murojaat qiladi: "Ularga qarshi fitna tugab, din butunlay Allohga xos bo'lguncha urush qiling. Agar ular to'xtasalar, albatta, Alloh ularning qilayotgan ishlarini ko'ruvchidir."

The sūrah now addresses the believers: “Fight them until there is no more oppression, and all submission is made to God alone. If they desist, God is certainly aware of all they do.

Agar ular yuz o'girsalar, bilingki, Alloh sizning Mavlongizdir. Qanday ajoyib Mavlodir U va qanday ajoyib yordamchidir U. Note: the rule says "God" should be written as the Uzbek word for God, never "Allah". The Uzbek word for God is "Xudo", so the correct translation is: Agar ular yuz o'girsalar, bilingki, Xudo sizning Mavlongizdir. Qanday ajoyib Mavlodir U va qanday ajoyib yordamchidir U.

But if they turn away, know that God is your Lord Supreme. How splendid is this Lord Supreme, and how splendid is this giver of support.” (Verses 39-40)

Bu jihod, ya'ni Alloh yo'lidagi kurashning maqsadi va chegarasi, faqat ma'lum bir davr uchun emas, balki barcha zamonlar uchun shundaydir. Ushbu surada jihod hamda urush va tinchlik qonunlariga oid bayonlar yakuniy emas. Yakuniy hukm esa Tavba, ya'ni 9-surada keltirilgan. Boshqa tomondan, Islom insoniy vaziyatlarga turli sharoitlarga mos vositalar qo'llagan holda yondashadigan ijobiy harakatdir. Bundan tashqari, u har bir bosqich uchun mos vositalar va usullarni qo'llaydigan, yaxshi tuzilgan harakatdir. Shunga qaramay, bu yerda Islom bilan islomga zid ijtimoiy tuzumlar o'rtasidagi to'qnashuvning maqsadlarini belgilaydigan doimiy tamoyil bayon etilgan. U quyidagi oyatda ifodalangan: "Zulm qolmaguncha va butun itoat faqat Alloh uchun bo'lguncha ular bilan jang qilinglar". (39-oyat)

This is the purpose and the limit of jihād, or struggle for God’s cause, not only at a particular period in time, but at all times. The statements related to jihād and the laws of war and peace in this sūrah are not the final ones. The final version is that included in Sūrah 9, Repentance, or al-Tawbah. On the other hand, Islam is a positive movement which deals with human situations employing means that are suitable for different situations. Moreover, it is a well structured movement that uses fitting means and methods for every stage. Nevertheless, we have here a statement that lays down a permanent principle that defines the objectives of the confrontation between Islam and un-Islamic social set-ups. This is embodied in the verse which says: “Fight them until there is no more oppression, and all submission is made to God alone.” (Verse 39)

Prolog ushbu surага kiritgan so'zimizda shuni ta'kidlagan edik: Islom — insonning yer yuzida boshqa mavjudotlarga, jumladan o'z nafsiga bo'ysunishdan ozod bo'lishi haqidagi umumiy e'londir, bu ozodlik olamning va barcha yaratiqlarning Rabbi bo'lgan Allohning hokimiyatini tan olish orqali amalga oshadi. Shuningdek, biz bu e'lon insonga hokimiyat berishning har qanday shakli, tizimi va holatiga qarshi to'liq inqilob ekanligini ko'rsatdik. Bu buyuk maqsadga erishish uchun ikki muhim shart mavjud. Birinchisi — ushbu dinning, ya'ni insoniy hokimiyatdan o'zini ozod deb e'lon qilib, faqat Allohga itoat etgan izdoshlariga qaratilgan barcha zulm va ta'qiblarga chek qo'yishdir. Bu, faqat mo'minlar jamoasi o'z harakati va o'z yetakchiligini tashkil etib, ushbu umumiy e'lonni amalda joriy etishga intilgandagina ro'y berishi mumkin. Bu harakat ushbu dinning izdoshlariga zulm qiladigan yoki kuch, bosim va jabr yordamida odamlarni undan qaytarishga urinadigan har qanday zolimga qarshi kurashini davom ettirishga tayyor bo'ladi.