Ushbu parcha 8-bobda bayon etilgan masalalarni qayta tasdiqlaydi. Aynan Payg'ambarning o'z qavmi uning xabarini rad etdi, holbuki bu xabar haqiqatning o'zi edi.

This passage re-endorses the issues elaborated upon in Chapter 8. It was the Prophet’s own people who rejected his message although it was the very truth.

Shunday qilib, u bilan uning qavmi o'rtasidagi barcha aloqalar uzildi. Unga ularga aytish buyurilgan: u ularning adashgan yo'llari uchun javobgar emas. U ularni muqarrar taqdirlariga tashlab ketishi kerak edi. Yana unga buyurilganki: ular dinni o'yin-kulgi deb bilib, unga lozim darajada hurmat ko'rsatmay, din haqida befoyda gaplar bilan shug'ullanayotganlarida, ular bilan birga o'tirmasin. Uning ko'rsatmalari juda aniq: u ularni eslatishi va ogohlantirishi, xabarini ularga yetkazishi hamda Qiyomat kuni ularni nima kutayotgani haqida tushuntirishi kerak. Biroq u shuni anglashi lozimki, ular uning qavmi bo'lsalar-da, ikki xil millatga mansubdirlar. Islomda millat, irq, urug' yoki oila masalalarining qadri unchalik katta emas. Munosabatlarni o'rnatadigan yoki uzadigan narsa imondir. Iymon rishtasi o'rnatilganda, boshqa barcha rishtalar ham o'z ildizlarini otishi mumkin. Iymon rishtasi uzilganda esa, boshqa hech qanday aloqa o'rnatib bo'lmaydi.

Hence, all relations between him and his people were severed. He is instructed to declare to them that he could not be responsible for their erring ways. He had to leave them to their inevitable destiny. He is further instructed not to sit with them when they engage in idle talk about religion, taking it as a sport and fun, showing no due respect to it. His instructions are very clear: he has to remind and warn them, convey his message to them and explain to them what they will have to face on the Day of Judgement. However, he must realize that although they are his people, they belong to two different nations. No considerations of nationality, race, clan or family are of much value in Islam. It is faith that causes relationships to be established or severed. When the bond of faith is established all other bonds may establish their roots. When the bond of faith is severed, however, no other ties can be established.

Sizning qavmingiz buni, ya'ni Qur'onni, yolg'on deb rad etdi, holbuki u haqiqatning o'zidir. De: Men sizlar uchun mas'ul emasman. (66-oyat)

Your people have rejected this [i.e. the Qur’ān], although it is the very truth. Say: I am not responsible for you. (Verse 66)

Passaj Xudo Elchisiga (uning ustiga tinchlik va salom bo‘lsin) murojaat bilan boshlanadi.

The passage starts with an address to God’s Messenger (peace be upon him)

bu esa unga va unga ergashgan barcha mo‘minlarga to‘liq ishonch va tasalli beradi, ya’ni uning xabari haqiqatning o‘zidir. Uning qavmi bu xabarni rad etishda davom etishi va uni yolg‘on deb atashi mumkin. Biroq bu uning holiga hech qanday ta’sir qilmasligi kerak. Uning qavmi bu masalada hakamlik qilishi mumkin emas. Yakuniy so‘z Allohga tegishlidir — Ollohga tegishlidir. U bu xabarning haqiqat ekanini bayon qiladi. Shuning uchun uni hech bir qavmning rad etishi ahamiyatga ega emas.

which gives him and all believers who follow him complete confidence and reassurance that his message is the very truth. His people may persist in rejecting it and describing it as lies. This should not, however, affect him in any way. His people are not to arbitrate on this. The final word belongs to God. He states that this message is the truth. Hence, its rejection by any group of people is of no consequence.

Keyin Alloh Taolo Elchisiga o‘z qavmidan uzoqlashishni buyuradi va ularga o‘z munosabatini aniq bildirishni amr qiladi. Shuningdek, unga ularga aytishni buyuradiki, ularning taqdiri ustida uning hech qanday ixtiyori yo‘q.

God then instructs His Messenger to dissociate himself from his people, making his attitude clear to them. He is also to inform them that he has no say over their fate.

U unga javobgar emas, ularning xatti-harakati uchun ham, ularning qalblarini hidoyatga yetaklash ham uning qo'lidan kelmaydi. Bu uning ixtiyorida emas. U o'z xabarini ularga yetkazgach, vazifasini ado etgan bo'ladi va ularni muqarrar taqdirlariga tashlab qo'yishi kerak. Har bir narsa belgilangan oxiriga yetadi va ular o'z harakatlarining natijasini bilib oladilar: “Har bir xabarning ro'yobga chiqish vaqti belgilangan, buni siz bilib olasiz.” (67-oyat) Bu juda umumiy bayon bo'lib, unda hech qanday tafsilot berilmagan, shunga qaramay, u qo'rqituvchidir.

Neither is he responsible for their behaviour, nor can he guide their hearts. That is not up to him. Once he has conveyed to them his message, he has discharged his duty and he has to leave them to their inevitable destiny. Everything comes to its appointed end, and they will come to know the result of their efforts: “Every piece of news has a time set for its fulfilment, as you will come to know.” (Verse 67) Although this is a very general statement, providing no details, it is nonetheless intimidating.

Sura davom etib, ikki jamoat o'rtasidagi to'liq farqni qayta ta'kidlaydi va muomala hamda munosabatlar olib borilishi mumkin bo'lgan chegaralarni belgilaydi.

The sūrah continues to reiterate the complete distinction between the two communities, outlining the limits within which dealings and interactions may be conducted.

Dunyo hayoti aldagan, dinlarini o‘yin-kulgi va o‘yin-tomosha qilib olgan kimsalardan yuz o‘giring. Ularni esa bu (Qur’on) bilan eslatib turing, toki har bir jon o‘z qilgan ishi uchun garovga olinmasin. Ular uchun Allohdan boshqa na do‘st, na shafoatchi bor. Agar u har qanday fidyani bersa ham, undan qabul qilinmaydi. Mana shular qilgan ishlari uchun garovga olinganlardir. Ular kofir bo‘lganlari uchun qaynoq suv ichadilar va alamli azob ularni kutmoqda.

Stay away from those who, beguiled by the life of this world, take their religion for a pastime and a sport; but remind them with this (Qur’ān), lest every human being should be held in pledge for whatever he has done, when he shall have none to protect him from God, and none to intercede for him. If he were to offer any conceivable ransom, it shall not be accepted from him. Those are the ones who are held in pledge for what they have done. Scalding water shall they drink, and grievous suffering awaits them because they were unbelievers. (Verse 70)

Ushbu oyat ikki jamoa o‘rtasidagi farqni yana bir bor ta’kidlaydi va bir necha muhim fikrni bayon etadi.

This verse re-emphasises the distinction between the two communities, making several important points.

1. Payg'ambar ﷺ va, darhaqiqat, har bir musulmon so'z va amal bilan dinni o'yin-kulgi va behuda o'yin-tomosha deb biladiganlarni e'tiborsiz qoldirishga buyurilgan. Bu tavsif dinni o'z hayotining barcha jabhalari — ibodat, e'tiqod, amaliyot, axloqiy qadriyatlar va huquqiy tizim — asosi qilib olib, unga hurmat bajo keltirmaydigan har bir kishiga taalluqlidir. Shuningdek, bu tavsif ushbu dinning tamoyillari va qonunlarini kamsituvchi ifodalar bilan tasvirlaydiganlarga ham taalluqlidir, masalan, islom e'tiqodining ajralmas qismi bo'lgan, inson idrokidan tashqaridagi olam — g'aybga ishonishni masxara qiladiganlarga. Xuddi shunday, islom binosi tayanadigan ustunlardan biri bo'lgan zakot haqida hurmatsizlik bilan gapiradiganlar, yoki axloq va iffatni qishloq va feodal jamiyatlarning qadriyatlari deb ataydiganlar, nikoh borasidagi islomiy qoidalarni ma'qullamay gapiradiganlar va Parvardigor musulmon ayollarga iffatlarini saqlashlari uchun bergan kafolatlarni bo'yinbog' deb ataydiganlar ham shular jumlasidandir. Bu, ayniqsa, Allohning mutlaq hokimiyatini va inson hayotini siyosiy, ijtimoiy, iqtisodiy va huquqiy sohalarda qonunlashtirish huquqini inkor etib, insonlar Allohning qonuniga murojaat qilmasdan o'zlari uchun qonun chiqarishi mumkin, deb da'vo qiladiganlarga taalluqlidir. Bularning barchasi «dinini o'yin-kulgi va o'yin-tomosha qilib olganlar» jumlasiga kiradi. Har bir musulmon ularning yonidan uzoqlashishga buyurilgan, faqat ularni Parvardigor oldidagi burchlarini eslatish maqsadi bundan mustasno. Ular oyatda «qilgan ishlari evaziga garovga olingan» deb tasvirlangan zolim va kofirlar qatoridir.