Oxirgi uchta parcha asosan islom diniga oid mafkuraviy tushunchalarga bag‘ishlangan bo‘lib, uning jihatlarini aniqlashtirish va uning odamlar qalbida mustahkam o‘rnashishini ta’minlashga xizmat qilgan. Ushbu parchalar bu uzun surada izchil davom etayotgan yo‘nalishda bir tanaffus bo‘lib, musulmon jamoasini insoniyatga yetakchilik qilish vazifasini o‘z zimmasiga olishga tayyorlaydi.

The last three passages centred mainly on ideological concepts of the Islamic faith, clarifying its aspects and ensuring its firm establishment in people’s hearts. These passages constituted an interval in the line followed in this long sūrah which prepares the Muslim community to undertake its role of leadership of mankind.

Ushbu nuqtadan boshlab sura oxirgi oyatlarigacha asosan Musulmon jamiyati qabul qilishi lozim bo'lgan ijtimoiy-iqtisodiy tizimning ba'zi asosiy xususiyatlarini bayon qilishga bag'ishlangan. Bu ijtimoiy hamkorlik va farovonlikka asoslangan tizim bo'lib, u belgilangan moliyaviy majburiyat bo'lgan zakot hamda aniq ko'rsatilmagan boshqa ixtiyoriy hissa va sadaqalar orqali amalga oshiriladi. Ushbu bo'limda biz shuni o'rganamiz: pre-Islom Arabistonida hukm surgan tizimdan farqli o'laroq, Islom ijtimoiy-iqtisodiy tizimi ribo (sudxo'rlik)ga tubdan qarshi bo'lib, moliyaviy munosabatlarning mutlaqo boshqacha shakllarini rag'batlantiradi. Shunday qilib, sura sadaqaning to'g'ri usulini bayon qiladi, ribo (sudxo'rlik)ni qoralaydi va Islom qarz berish hamda savdo tamoyillarini belgilaydiki, bular Islom ijtimoiy hayotini tashkil etish va olib borishning ijtimoiy hamda iqtisodiy tamoyillarini to'ldiradi. Bularning barchasi bir-biri bilan chambarchas bog'liq uchta oyat guruhida bayon etilgan.

From this point and up to its concluding verses, the sūrah is largely devoted to setting out some fundamental features of the socioeconomic system that the Muslim community should adopt. It is a system based on social cooperation and welfare through the established financial obligation of zakāt and other unspecified voluntary contributions and donations. We learn in this passage that, in contrast to the system prevalent in pre-Islamic Arabia, the Islamic socioeconomic system is fundamentally opposed to usury and encourages fundamentally different financial dealings. Thus, the sūrah speaks of a proper method of charity, denounces usury and outlines the Islamic principles of lending and trade which complement the social and economic principles according to which Islamic social life is organized and conducted. All this is spread over three closely interrelated passages.

Ushbu parchada biz xayriya ishlariga moliyaviy hissa qo‘shish jihodga o‘xshash ekanini bilib olamiz, chunki uning maqsadi Alloh yo‘lida, ya’ni Xudoning ishini qo‘llab-quvvatlashdir. Jihod musulmonlarga Xudoning xabarini amalga oshirish, uni butun insoniyatga yetkazish va uning izdoshlarini zulm va ta’qiblardan himoya qilish vazifasini bajarishlari uchun farz qilingan.

Ushbu parcha yumshoq nasihatlar bilan boshlanadi, inson qalbidagi chuqur his-tuyg'ular va sezgilarga ta'sir qiladi. U hayotning serquvvat, gullab-yashnagan manzarasini chizadi: donlar unib chiqib, o'sadi va ko'p donli hosil beradi, sarflangan narsani ko'p barobar qaytaradi. Sura aytadiki, bu ko'kargan va serhosil tasvir Allohning yo'lida o'z mol-mulkidan sarflaydiganlar uchun namunadir: "Allohning yo'lida mollarini sarflaydigan kishilarning misoli, yetti boshoq chiqargan, har bir boshog'ida yuz don bo'lgan bir donning misoli kabidir." (261-oyat)

The present passage opens with gentle exhortations, touching inner, deep-seated human feelings and senses. It depicts a vigorous; flourishing picture of life, with grains sprouting and growing to yield multitudes of grains and return many times what has been invested. This verdant and lush image, the sūrah says, represents a model for those who spend of their own money for the cause of God. “The case of those who spend their property for the cause of God is like that of a grain that brings forth seven ears, each bearing a hundred grains.” (Verse 261)

Oddiy hisob-kitobga ko'ra, bir dona makkajo'xori yoki bug'doy donasi yetti yuz dona hosil beradi, lekin bizning oldimizda bundan ancha ilhomlantiruvchi va ta'sirli bir manzara turadi, u ongimizda va vijdonimizda chuqur va uzoq saqlanib qoladigan taassurot qoldiradi. Bu hayotning o'zi bo'lib, mo'l-ko'l o'sayotgan va bir necha barobar berayotgan manzaradir.

By simple arithmetic, a single grain of corn or wheat yields seven hundred grains, but we are presented with a much more inspiring and moving picture that leaves a profound and lasting impression on our minds and consciences. It is a picture of life itself, growing abundantly, and giving many times over.

Ushbu jonli tasvir orqali Qur’on insonning vijdonini saxiylik va sadaqaga chaqiradi. Odam o‘zi juda sevadigan, saqlab qolishni istagan narsasini berish orqali aslida boyiydi; qancha ko‘p bersa, shuncha ko‘p oladi. Bu doimiy jarayon Alloh taolo xohlagan taqdirda hech qanday chegara va cheklovsiz davom etishi mumkin. “Alloh xohlaganiga ko‘paytirib beradi. Alloh keng rahmatli, bilguvchidir.” (261-oyat) Allohning inoyati hech qachon tugamaydi va undan qaytarilmaydi. Alloh bandalarning fikrlari, niyatlari va his-tuyg‘ularidan xabardor, Uning bilimidan hech narsa tashqarida qolmaydi.

With that vivid image, the Qur’ān directs the human conscience to giving and to charity. By giving away what one dearly loves to retain, one is in fact earning; and the more one gives, the more one gains, in a perpetual process which, with God’s blessing, can continue without any limits or restrictions. “God gives manifold increase to whom He wills. God is Munificent, All-Knowing.” (Verse 261) God’s grace never runs out, nor is it withheld. God is aware of people’s thoughts, intentions and feelings, and nothing escapes His knowledge.

Navbatdagi oyat yana bir fikrni tasdiqlaydi: xayriyadan keyin ozor berish bilan qilingan xayr-ehson befoyda bo'ladi: "Yaxshi so'z va kechirim ortidan ozor beriladigan sadaqadan yaxshiroqdir. Xudo hech narsaga muhtoj emas, halim Zotdir." (263-oyat)

The next verse reasserts the idea that a charitable act followed by wicked behaviour is worthless: “A kind word with forgiveness is better than charity followed by injury. God is free of all wants, clement.” (Verse 263)

Yaxshi so‘z yoki mehribon xatti-harakat ishonch, ishonchlilik va muhabbatni yuzaga keltirishga, qalblar va ruhlarni tinchlantirishga ancha munosib va ko‘proq imkon beradi. Axir, sadaqa beruvchining oluvchiga qilgan iltifoti emas, balki “hech narsaga muhtoj bo‘lmagan, kechirimli” bo‘lgan Alloh oldidagi burchdir. U bunday xor sadaqalarga ehtiyoj sezmaydi va noshukr kishilarni jazolashga shoshilmaydi. Barcha odamlar o‘z vujudlarining borligi uchun Yaratguvchi Egaga qarzdordir. U ko‘p kamchiliklarini kechiradi, ular esa kambag‘al va muhtojlarga rahm-shafqat va kechirimlilik ko‘rsatish orqali Undan o‘rnak olishlari lozim.

A pleasant word or a kind-hearted gesture would be far more favourable and likely to spread trust, confidence and love and to calm the hearts and souls. Charity, after all, is not a favour from the giver to the recipient, but an obligation towards God who is: “free of all wants, clement.” He neither needs these pitiful donations nor is He anxious to exact punishment on the ungrateful. All people owe their very existence to God Almighty. He overlooks many of their shortcomings, and they ought to learn from Him by showing forgiveness and compassion towards the poor and the needy.

Qur’on doimo insonlarga Olloh taolo sifatlarini eslatib turadi. Bu sifatlar musulmonlar o‘z xulq-atvorida, qadriyatlarida va intilishlarida, imkon qadar, ergashishi lozim bo‘lgan mukammal ideal bo‘lib xizmat qiladi.

The Qur’ān always reminds people of the attributes of God, which provide the perfect ideal Muslims should try to emulate, as far as they can, in their behaviour, and in their values and aspirations.

Oldingi oyatlar mo‘minlarga o‘z vazifalari va berib-saxiylik qilish zarurligini chuqur anglatgach, ularni faqat Allohning roziligini topish uchun infoq qilishga chaqirgach, sura ularni ehson qilgan narsalarini minnat va ozorlar bilan ko‘mirmaslikka undaydi. Yana u tabiatdan jonli va go‘zal bir misol keltiradi, unda g‘oyalar va tushunchalar hayajonli harakat va yorqin manzaralar orqali aks etadi.

When the previous verses have given the believers a keen sense of their role and the need to give freely, for no purpose other than to earn God’s pleasure, the sūrah advises them not to undermine their charitable deeds with condescension or by hurting other people’s feelings. Again, it gives a vivid and lively illustration from nature, in which ideas and concepts are reflected in exciting movement and vivid scenery.

Sura shuningdek xayrning mohiyatini, uning usullarini, odob-axloqini va natijasini bayon etadi: "Ey mo'minlar, topgan halol narsalaringizdan va Biz sizning uchun yerdan chiqarganlarimizdan infoq qiling. Ko'zingizni yumib qabul qilmaydigan yomon narsalarni infoq qilish uchun tanlamang."

The sūrah goes on to outline the nature of charity, its methods, manners and outcome: “Believers, spend on others out of the good things you have earned, and out of that which We bring forth for you from the earth. Do not choose for your spending the inferior things which you yourselves would not accept without turning your eyes away in disdain.

Bilingizki, Xudo barcha ehtiyojdan xoli va doimo hamdga loyiqdir. (Oyat 267)

Know that God is free of all want, ever to be praised.” (Verse 267)

Oldingi oyatlarda bayon etilgan sadaqa axloqi va tamoyillariga amal qilgan holda, inson o‘zidagi eng yaxshi narsadan sadaqa berishi kerak, o‘zidagi yomonroq, sifatsizroq narsadan emas. Agar shunday mol savdoda taklif qilinganida, uni o‘zi ham qabul qilmagan bo‘lardi, faqat arzonroq narxga kelishib olish mumkin bo‘lsa, bundan mustasno. Xudoga odamlarning ikkinchi darajali mollaridan sadaqa qabul qilishga ehtiyoj yo‘q.

Following the ethics and principles of charity outlined in the preceding verses, one should give of the best in one’s possession, rather than of the less worthy, which one would not accept if offered in trade, unless one could strike a bargain price. God has no need to accept charity out of people’s second-rate possessions.

Bu keng qamrovli tamoyil bo'lib, u barcha davrlar va barcha turdagi mulk uchun amal qiladi: topilgan, yetishtirilgan, qazib olingan yoki konlardan olingan bo'lsinmi, Payg'ambar Muhammad ﷺ davrida ma'lum bo'lganmi yoki yo'qmi, farqi yo'q. Vaqtning qaysi nuqtasida olingan bo'lishidan qat'i nazar, hech bir turdagi daromad yoki kapital sadaqa (zakot) majburiyatidan ozod emas va u ularning barchasiga tatbiq etiladi. Bunda Payg'ambar ﷺ o'sha davrda ma'lum bo'lgan turli mol-mulk turlari uchun belgilagan stavka va miqdorlarga amal qilinadi. Ushbu stavkalar va nisbatlar yangi turdagi boylik, kapital yoki daromadlar uchun foiz va miqdorlarni belgilashda andoza bo'lib xizmat qiladi.

This is a broad principle, valid for all time and all types of property, whether earned, cultivated, extracted or mined, whether known at the time of the Prophet Muĥammad or not. Not a single kind of earnings or capital, acquired at any time, is exempt from the obligation of charity, and zakāt accrues on it all, in accordance with the rates and proportions specified by the Prophet for the various types of capital known then. These form the standard by which percentages and proportions are determined for new types of wealth, capital or earnings.

Shu nuqtada sura bevosita Payg‘ambarga murojaat qilib, islomiy tamoyillarni shakllantirish va xulq-atvor doirasiga taalluqli bir qator muhim haqiqatlarni bayon etadi: «Ularni to‘g‘ri yo‘lga solish sizning zimmangizda emas. Xudo xohlagan kishisini to‘g‘ri yo‘lga boshlaydi. Siz sarflagan har qanday yaxshilik o‘z foydangiz uchundir. Faqat Xudoning roziligini ko‘zlab sarflashingiz kerak. Sadaqa qilib bergan har qanday yaxshiligingiz sizga to‘liq qaytariladi va sizga zulm qilinmaydi». (272-oyat)

At this point the sūrah addresses the Prophet personally, setting out a number of essential facts bearing on the formulation of Islamic principles and scope of behaviour: “It is not for you to make people follow the right guidance. It is God who guides whom He wills. Whatever good you may spend in charity is for your own good. You should only spend out of pure dedication to God. And whatever good you give in charity will be repaid to you in full, and you shall not be wronged.” (Verse 272)

Ibn Abī Ḥātim rivoyat qiladi Ibn Abbosdan: bu oyat nozil bo‘lguncha Payg‘ambar ﷺ musulmonlarga sadaqani faqat o‘z musulmon birodarlariga berishni buyurib turardilar. Keyin esa u zot ﷺ sadaqani muhtoj bo‘lgan barcha kishilarga, ularning dinidan qat’i nazar, berilishini buyurdilar.

Ibn Abī Ĥātim reports on the authority of Ibn `Abbās that until this verse was revealed, the Prophet (peace be upon him) used to instruct the Muslims to give in charity only to fellow Muslims, but then he ordered that charity should be extended to all who need it, regardless of their religion.

Hidoyatga erishish faqat Allohning qo'lidadir. Hatto Allohning Elchisi ham odamlarning haqiqatni qabul qilish-qilmasligi uchun javobgar bo'la olmaydi. Alloh - Yaratuvchidir va faqat Unинг o'zi odamlarning qalbi va ongi ustidan hukmronlik qiladi. Alloh Elchisining vazifasi Uning xabarini yetkazishdir, qolgan ishlar esa Allohga bog'liq: U har bir insonni qanday hidoyat qilishni, ular loyiq bo'lganidek, Unинг o'zi hal qiladi. Bu muhim masalani inson qo'lidan olib, Allohga topshirish orqali muhim bir tamoyil o'rnatiladi: mo'min faqat Allohdan hidoyat izlashi va olishi kerak. Shuningdek, bu Elchini Allohning xabarini jamoatga yetkazish jarayonida duch kelgan har qanday rad etish yoki qarshilikka qarshi sabr-toqat, bag'rikenglik va matonat ko'rsatishga undaydi. U Allohga iltijo qilib, ularga hidoyat berishini va yo'lini nurlantirishini so'rashi kerak.

Guidance is a matter for God alone. Not even the Messenger of God could be held responsible for whether individuals heed the truth or not. God is the Creator, and He alone has power over people’s hearts and minds. The mission of God’s Messenger is to convey His message, and then it is up to God how He gives guidance to individual human beings, as they deserve to be guided. In taking this crucial issue out of the human domain, an important principle is established that a believer should seek and receive guidance from God alone. It also impresses upon the Messenger a need to show understanding, tolerance and perseverance in the face of any rejection or resistance he meets in conveying God’s message to the public. He is to appeal to God to grant them guidance and show them the light.

Xayriyaga berilgan katta e'tiborga qaramay, Islom ostidagi hayot hech qachon unga asoslanmaydi va unga bog'liq emas. Islomda ijtimoiy va iqtisodiy hayot, avvalo, qodir bo'lgan barcha kishilar uchun ish va munosib daromad manbai ta'minlanishiga asoslanadi. U, shuningdek, jamiyatda boylikning adolatli va teng taqsimlanishiga asoslanib, sarflangan mehnat bilan olingan mukofot o'rtasida to'g'ri muvozanatga erishishni maqsad qiladi.

Despite the attention given to charity, life under Islam is in no way based or dependent on it. Social and economic life in Islam is based, first and foremost, on the provision of work and a decent means of earning a living for all those who are able to do so. It is also based on the fair and equitable distribution of wealth in the community, with the aim of achieving a proper balance between input and reward.

Shunga qaramay, odamlar turli istisno sabablarga ko'ra har doim kamchilikka yo'l qo'yadigan vaqtlar bo'ladi va aynan shu kamchiliklar sadaqa orqali bartaraf etilishi kerak. U ikki shaklda bo'ladi: vojib va nafl.

Nevertheless, there will always be times when people fall short for various exceptional reasons, and it is these that need to be dealt with through charity. This comes in two forms: obligatory and voluntary.

Majburiy badallar faqat shariat qonunlarini to‘liq joriy etadigan musulmon davlat hokimiyatlari tomonidan undiriladi. Ular islom davlati uchun jamoat daromadining muhim manbai hisoblanadi, garchi ular belgilangan maqsadga yo‘naltirilsa-da, undan ortiq sarflanishi mumkin emas.

Obligatory contributions are levied only by Muslim state authorities that implement Islamic law in its entirety. They form an important source of public revenue for the Islamic state, although it is allocated for a specified purpose which cannot be exceeded.

Ixtiyoriy ravishda sadaqa berish cheklanmagan va hech qanday chegaralanmagan. Ko'z yetadigan kishilar faqat o'zlari uchun kerakli darajada, muhtoj va kambag'al kishilarga to'g'ridan-to'g'ri berishlari mumkin, oldin berilgan axloq va qoidalarga rioya qilgan holda, shunda oluvchilar o'z qadr-qimmatini va izzat-nafsini saqlab qolishlari mumkin, bu esa suraning o'zida juda aniq ko'rsatilgandir.

Giving to charity voluntarily is not limited or restricted. It is up to those who can afford it to make directly to the poor and needy, following the ethics and codes given earlier so that the recipients may preserve their dignity and self-esteem, as the sūrah illustrates very clearly.

Al-Buxoriy Abu Hurayra rivoyatida Payg'ambar ﷺ shunday degan, deb keltiradi: "Muhtoj kishi bir yoki ikki dona xurmo yoki bir-ikki luqma bilan qanoatlanadigan kishi emas, balki gadoylik qilishdan o'zini tutadigan kishidir", va 273-oyatning so'zlarini keltirdi: "Ularni o'zlariga xos belgidan tanirsan: ular odamlardan zo'rlab sadaqa so'ramaydilar." Imom Ahmad ibn Hanbal rivoyat qiladi: bir ona o'g'liga, boshqa odamlar qilayotgani kabi, Payg'ambar ﷺ huzuriga borib pul so'rashni buyuradi. O'g'il borib, Payg'ambar ﷺ odamlar to'plamiga murojaat qilayotganini ko'radi va u shunday deydi: "Gadoylik qilishdan o'zini tutgan kishiga Alloh gadoylik qilish ehtiyojini ravo ko'rmaydi, sadaqa olishdan o'zini tutgan kishini esa Alloh to'liq ta'minlaydi. Agar sizda besh uqiya kumush qiymatiga teng mol bo'lsa-yu, baribir gadoylik qilsangiz, demak, zo'rlab sadaqa so'ragan bo'lasiz." Bu odam bir oz o'ylab qoldi, chunki uning o'zida bir tuya, xizmatkorida esa bir tuya bor edi, ularning har biri besh uqiya kumushdan ancha qimmat edi. U Payg'ambar ﷺ dan hech narsa so'ramasdan qaytib ketdi.