Ushbu parcha deyarli butunlay qiblaning o'zgarishi – namozda yuzlaniladigan yo'nalishning o'zgarishi, bu Payg'ambar ﷺ Madinaga hijrat qilganlaridan (miloddan keyingi 622 yil) o'n olti-o'n yetti oy o'tgach yuz bergan va u bilan bog'liq bahs-munozaraga bag'ishlangan. Madinadagi yahudiylar qiblа masalasidan foydalanib, musulmonlar orasida tafriqa va chalkashlik yaratishga urindilar. Qur'on ularning da'volarini qoralaydi hamda musulmon jamoatining zaif a'zolariga ular yetkazishi mumkin bo'lgan zarar haqida ogohlantiradi. Qur'onda qiblaning o'zgargan aniq sanasiga oid hech qanday ishora topilmaydi.

This passage is almost entirely devoted to a discussion of the change of the qiblah, or direction faced in prayer, which occurred sixteen or seventeen months after the Prophet’s arrival in Madinah in 622 CE, and the controversy that attended it. The Jews of Madinah tried to exploit the qiblah issue to create division and confusion among the Muslims. The Qur’ān denounces their allegations, and warns of the damage they might cause to the more vulnerable members of the Muslim community. No reference can be found in the Qur’ān to the exact date of the change of the qiblah.

Vaziyatning asosiy faktlari shuni ko‘rsatadiki, namoz hali Makkada bo‘lgan paytdayoq musulmonlar uchun kundalik diniy farz qilingan edi. Ular namoz o‘qiganlarida Ka‘baga yuzlanar edilar. Bu masalada Qur’onda aniq buyruq berilmagan. Musulmonlar Makkadan Madinaga hijrat qilganlarida, Payg‘ambar ﷺ ga Ka‘ba o‘rniga Quddusga yuzlanish buyurildi. Ikkala holatda ham buyruq Qur’on oyatlari orqali emas, balki Payg‘ambar ﷺ orqali kelganligi uning haqiqiyligi va hujjatligini hech qanday kamaytirmaydi.

The main facts of the situation make it clear that prayer was made a daily religious duty for Muslims while they were still in Makkah. They faced the Ka`bah when they prayed. No specific order is given in the Qur’ān on this point. When the Muslims emigrated from Makkah to Madinah, the instruction was given to the Prophet that instead of the Ka`bah in Makkah, Muslims should face Jerusalem. The fact that in both cases the instruction had come from the Prophet rather than in Qur’ānic statements in no way diminishes its validity or authority.

Bu amaliyot, ushbu bo'limdagi ko'rsatmalar nozil bo'lgunga qadar davom etdi. Bu ko'rsatmalar oldingilarini bekor qildi. Payg'ambar ﷺ va u zot bilan birga bo'lgan musulmonlarga shunday deyildi: "Endi yuzingizni Masjidi Haromga burin va qayerda bo'lsangiz ham, namozda yuzlaringizni o'shanga qarating." (144-oyat)

This continued to be the practice until the revelation of the instructions in the present section, which superseded the previous ones. The Prophet, and the Muslims with him, were told to “Turn your face, then, towards the Sacred Mosque, and wherever you all may be, turn your faces [in prayer] towards it.” (Verse 144)

Insonlar orasidagi aqli zaif kishilar: «Ular avval rioya qilib kelgan qibladan nima ularni qaytardi?» deydilar. Ayting: «Sharq ham, G‘arb ham Allohniki emasmi? U xohlagan kishisini to‘g‘ri yo‘lga yo‘naltiradi.» Shunday qilib, sizni boshqa insonlarga guvoh bo‘lishingiz uchun o‘rtacha yo‘l tutgan ummat qildik, Payg‘ambar ham sizga guvoh bo‘lsin. Avval rioya qilgan qiblangizni faqat Payg‘ambarga ergashadiganlarni ortidan qaytadigan kishilardan ajratish uchun belgilagan edik. Albatta, bu Alloh hidoyat qilgan kishilardan tashqari hammaga og‘ir sinov edi. Alloh imoningizni zoe qilmaydi. Alloh insonlarga nihoyatda mehribon va rahmlidir.

The weak-minded among people will say, ‘What has turned them away from the direction of prayer which they have so far observed?’ Say, ‘To God belong the east and the west. He guides whomever He wills to a straight path.’ Thus We have made you the community [ummah] of the middle way, so that you may stand witness against the rest of mankind, and the Messenger shall be a witness against you. We appointed the direction of prayer which you formerly followed in order that We might distinguish those who follow the Messenger from those who turn on their heels. It was indeed a hard test except for those whom God has guided. God would never have let your faith be in vain. God is Compassionate and Merciful to mankind. (Verses 142-143)

Munozara davomidan ayon bo‘ladiki, “aqli zaif kishilar” iborasi Madinadagi yahudiylarga ishoradir. Qibla Quddusdan Makkaga o‘zgartirilishi haqida nizo qo‘zg‘atib, uning to‘g‘riligini va ortidagi hikmatni shubha ostiga qo‘yganlar aynan ular edi.

It is clear from the course of the discussion that ‘the weak-minded’ is a reference to the Jews of Madinah. They were the ones who stirred up the controversy about the change of qiblah from Jerusalem to Makkah, and questioned its validity and the wisdom behind it.

Al-Barā’ ibn `Āzib rivoyat qilgan: “Payg‘ambar ﷺ Madinaga birinchi marta kelganlarida, Ansorning bobolari [yoki balki u ‘amakilari’ degan] qavmida to‘xtadilar.” 1

Al-Barā’ ibn `Āzib reported: “When the Prophet first arrived in Madinah, he stayed at his grandparents [or maybe he said at his maternal uncles] of the Anşār. 1

Payg'ambar ﷺ birinchi o'n olti yoki o'n yetti oy davomida Quddusga qarab namoz o'qigan, garchi u Ka'baga yuzlanishni afzal ko'rgan bo'lsa ham. U o'qigan birinchi namoz 1 Ma'lumki, Payg'ambar ﷺ Xolid ibn Zayd, ko'proq Abu Ayyub al-Ansoriy nomi bilan tanilgan kishining uyida to'xtagan. U al-Najjor qabilasiga mansub bo'lib, Payg'ambar ﷺning buvisi ham shu qabiladan edi. Arab urfiga ko'ra, bu qabilaning barcha erkaklari Payg'ambar ﷺning bobosi shu qabila ayollaridan biriga uylangani sababli uning tog'alari hisoblanadi — Muharrirning izohlari.

Keyingi qism shuni ko'rsatadiki, Muhammadning qiblaga nisbatan bezovtaligi tez orada tugaydi, chunki Xudo uning istaklarini qondiradigan doimiy qibla belgilaydi. Biroq bu xabar qat'iy ogohlantirish bilan birga keladi: yahudiylar unga qarshi chiqadi va uni musulmonlar orasida ajralish va chalkashlik tug'dirish uchun ishlatishga harakat qiladi.

Next comes the indication that Muĥammad’s unease with respect to the direction of prayer was soon to be over, as God decreed a permanent one which would satisfy his wishes. However, the announcement comes with a stern warning that the Jews would oppose it and try to exploit it to sow division and confusion among the Muslims.

Biz sizning osmonga tez-tez yuzingizni burganingizni ko‘rganmiz. Shuning uchun sizni rozi bo‘ladigan qiblaga burib qo‘yamiz. Endi yuzingizni Masjidi Haromga burің; qayerda bo‘lsangiz ham, yuzlaringizni o‘shanga burинг. Oldin kitob berilganlar bu haqiqatning Robbilaridan kelganini yaxshi bilishadi. God ular qilayotgan ishlardan bexabar emas. Agar oldin kitob berilganlarga barcha mo‘jizalarni keltirsang ham, ular sening qiblangga ergashmaydilar. Sen ham ularning qiblasiga ergashmaysan, ular ham bir-birlarining qiblasiga ergashmaydilar. Agar senga berilgan bilimdan keyin ularning havo-havaslariga ergashsang, albatta zolimlardan bo‘lasan. Biz kitob bergan kishilar uni o‘z farzandlarini tanigandek taniydilar, lekin ulardan bir guruhi bilib turib haqiqatni yashiradi. Bu sening Robbingdan kelgan haqiqatdir; shuning uchun sen shubhalanuvchilardan bo‘lma. Har birining yo‘nalishi bor, unga qarab yuz burадi. Shuning uchun yaxshi ishlarda bir-biringiz bilan poyga qilinglar. Qayerda bo‘lsangiz ham, God sizlarni hammangizni bir joyga to‘playdi. God har narsaga qodirdir. Qayerdan chiqsang ham, yuzingni Masjidi Haromga buր. Bu albatta sening Robbingdan kelgan haqiqatdir. God qilayotgan ishlaringizdan bexabar emas. Qayerdan chiqsang ham, yuzingni Masjidi Haromga bur; qayerda bo‘lsangiz ham, yuzlaringizni o‘shanga burинглар, shunda odamlarning sizlarga qarshi hujjati bo‘lmasin, faqat zulmga berilganlardan boshqa. Ulardan qo‘rqmanglar, Mendan qo‘rqinglar, shunda Men sizlarga ne’matimni to‘ldiray va to‘g‘ri yo‘lga hidoyat topasizlar.” (144-150-oyatlar)

We have seen you often turn your face towards heaven. We shall, therefore, make you turn in prayer towards a direction you will be happy with. Turn your face, then, towards the Sacred Mosque; and wherever you all may be, turn your faces [in prayer] towards it. Those who have been granted revelations in the past know well that it is the truth from their Lord. God is not unaware of what they do. Were you to bring every possible sign before those who had been granted revelations, they would not follow your direction of prayer. And neither may you follow their direction of prayer, nor would they even follow one another’s direction. If you were to follow their whims and desires after all the knowledge that has been given to you, you would certainly be among the wrongdoers. Those to whom We granted revelation know it as well as they know their own children, but some of them knowingly conceal the truth. This is the truth from your Lord; never, then, be among the doubters. Each one has a goal towards which he turns; so vie with one another in good works. Wherever you may be, God will bring you all together. God has power over all things. From wherever you may come forth, turn your face [in prayer] towards the Sacred Mosque. It is indeed the truth from your Lord. God is not unaware of what you do. From wherever you may come forth, turn your face [in prayer] towards the Sacred Mosque; and wherever you all may be, turn your faces towards it, so that people may have no argument against you, except those who are bent on wrongdoing. Have no fear of them, but fear Me, so that I may perfect My grace on you, and that you may be rightly guided.” (Verses 144-150)

Keyin surah to‘g‘ridan-to‘g‘ri Payg‘ambarga murojaat qilib, shunday deydi: “Bu sizning Parvardigoringiz tomonidan kelgan haqiqatdir; shuning uchun, hech qachon shubhalanuvchilardan bo‘lmang.” (147-oyat) Payg‘ambar ﷺ o‘z xabarining haqqoniyligi haqida hech qachon shubhaga bormagan. Qur’onning boshqa joyida Payg‘ambar ﷺ ga shunday deyilgan: “Agar sizga nozil qilingan narsalar haqida shubhada bo‘lsangiz, sizdan oldin Kitobni o‘qiganlardan so‘rang.” (10:94) Bu oyatni eshitgan Payg‘ambar ﷺ shunday degan: “Men hech qanday shubhada emasman va hech kimdan so‘ramayman.” Ammo uning bu yerda to‘g‘ridan-to‘g‘ri murojaat qilinishi atrofidagilarga, shuningdek, keyinroq keladigan va Islomni zaiflashtirishga urinadigan kishilar ta’siriga tushishi mumkin bo‘lgan boshqalarga aniq ishoradir.

Then the sūrah addresses the Prophet directly, saying: “This is the truth from your Lord; never, then, be among the doubters.” (Verse 147) The Prophet never entertained any doubt about the veracity of his message. Elsewhere in the Qur’ān, the Prophet is told, “If you are in any doubt regarding what has been revealed to you, then consult those who have read the Scriptures before your time.” (10:94) On hearing this verse, the Prophet said: “I entertain no doubts, and. I ask no one.” But the fact that he is here addressed directly is a clear signal to those around him, and others who would come later, who might be influenced by those who may try to undermine Islam.

Musulmonlar bugun bu so‘zlar ustida fikr yuritishlari o‘rinli. Ba’zi musulmonlar yahudiy, nasroniy va marksist orientalistlarning obro‘siga tayanib, Qur’on va hadis matnlarining, islomiy tamoyillarning talqin va tushunilishida, shuningdek, islom e’tiqodi, adabiyoti va tarixini o‘rganish va tahlil qilishda ajoyib soddadillik namoyon etmoqda. Musulmon talabalarning islomiy fanlarni o‘rganish uchun musulmon mamlakatlaridan Yevropa va Amerika universitetlariga yuborilishi katta afsus uyg‘otadi, u yerda ulardan ba’zilari Islom va islomiy ta’limot hamda tamoyillarni buzilgan va chalkash tushunchalar bilan qaytadi. Shuni hech qachon unutmasligimiz kerakki, Qur’on Alloh taolo musulmon jamoasiga nozil qilgan abadiy kitobdir, u musulmon nima qilishi va nimadan tiyilishi lozimligini belgilab beradi. Har qanday e’tiqoddagi kofirlar bizga imonimizni o‘rgatuvchi emas.

It is appropriate for Muslims today to reflect on this statement. Some Muslims display remarkable naivety in relying on the authority of Jewish, Christian and Marxist Orientalists, for the interpretation and understanding of Islamic principles and texts of the Qur’ān and ĥadīth, or for the study and analysis of Islamic faith, literature, and history. It is a great pity that Muslim students have to be sent from Muslim countries to be educated in various Islamic disciplines in European and American universities, where some of them acquire a distorted and confused understanding of Islam and Islamic teachings and principles. We must never forget that the Qur’ān is the eternal book God revealed to the Muslim community, outlining what it should do and what it must refrain from. Unbelievers of any creed are not the ones to teach us our faith.

Sura davomida Alloh musulmonlarga ajratgan yana bir qator ilohiy in'omlar eslatiladi. Shunday in'omlardan biri shuki, Ollohh Ibrohim alayhissalom duosining ijobati sifatida ulارga Muhammad ﷺ Rasulni yubordi. Ibrohim alayhissalom Muqaddas masjidning, ya'ni Makkadagi Ka'baning birinchi mutavallisi bo'lgan va bu masjid barcha musulmonlar uchun doimiy va umumiy qibla hisoblanadi.

The sūrah goes on to remind the Muslims of more divine favours reserved for them. By one such special favour God has sent them a Messenger, Muĥammad, in fulfilment of the prayer made by Abraham, the first custodian of the Sacred Mosque in Makkah, the permanent and universal qiblah of all Muslims.

Shunday qilib, sizlarga o‘zlaringizdan bir Payg‘ambar yubordik, u sizga Bizning oyatlarimizni o‘qib beradi, sizlarni poklaydi va sizlarga Kitob hamda hikmatni o‘rgatadi, bilmagan narsalaringizni ham o‘rgatadi. Bas, Meni eslang, Men ham sizlarni eslayman; Menga shukr qiling va Meni inkor etmang. (151-152-oyatlar)

Thus We have sent forth to you a Messenger from among yourselves to recite to you Our revelations, purify you, and instruct you in the Book and in wisdom and teach you what you did not know. Remember Me, then, and I will remember you; give thanks to Me and never deny Me. (Verses 151-152)

Shu so'zlar Ibrohim duosining (129-oyat) aynan o'sha so'zlari ishlatilgani bilan ushbu ikki payg'ambar va ularning dini o'rtasida bevosita va muhim bog'liqlik o'rnatadi. Demak, Islom biror maqsadga ko'ra tuzilmagan yoki o'ylamasdan paydo bo'lmagan, balki o'z ildizlarini tarixda mustahkam saqlagan. Joriy etilayotgan ibodat qiblasi tasodifan yoki maqsadsiz tanlanmagan edi. U Ibrohimning qalban ixlos bilan qilgan ota-ota duolariga javob edi.

The same words of Abraham’s prayer (Verse 129) are used here, thus establishing a direct and significant link between the two Prophets and their religion. Islam was not, then, invented or born out of expediency, but had its origins firmly rooted in history. The direction of prayer that was being instituted had not been chosen haphazardly or without purpose. It was the answer to Abraham’s passionate and sincere prayers.

Ushbu cheksiz ilohiy marhamat natijasida musulmonlarga o‘z orasidan bir elchi yuborildi. U insoniyat uchun Allohdan kelgan so‘nggi inson elchisi bo‘lishi kerak edi. Shuningdek, ularga Alloh tomonidan o‘ziga xos ibodat qibla yo‘nalishi belgilab berildi va shu bilan ular dunyoda o‘ziga xos xususiyat va imtiyozli maqomga ega bo‘ldilar.

As a result of this boundless divine grace, the Muslims were sent a messenger, one of their own number, who was to be the last human Messenger from God to mankind, and had their own exclusive direction of prayer designated for them by God, thereby giving them a distinctive character and a privileged status in the world.

Ushbu parcha Musulmon jamoasiga Xudoning yana bir ne'matini eslatish bilan yakunlanadi. Xudo Musulmonlarni Unga zikr qilishga va hamd aytishga chaqiradi va evaziga U ham ularni eslaydi: "Shunday ekan, Meni eslang, Men ham sizni eslayman; Menga shukr qiling va Meni inkor etmang." (152-oyat)

This passage is concluded with yet another reminder of God’s favours to the Muslim community. God calls on Muslims to remember and praise Him, and in return He will remember them: “Remember Me, then, and I will remember you; give thanks to Me and never deny Me.’’ (Verse 152)

Qanday ulug‘vorlik, qanday mehr-shafqat! Yuksak va ulug‘ Xudo O‘zining buyuk va ulug‘vor sifatlari bilan O‘z kamtarin bandalari bilan teng darajada shunday his-tuyg‘ularni almashadi. Qanday inoyat va saxovat! “Meni eslang, men ham sizni eslayman” — bu insonning Xudodan oladigan eng katta imtiyozidir. Uning saxovati cheksiz, mehr-shafqati esa chegarasizdir. Payg‘ambar Muhammad ﷺ Xudoning shunday deganini rivoyat qilganlar: “Kim Meni o‘zi yolg‘iz holda yodga olsa, Men ham uni O‘zimda yodga olaman; kim Meni odamlar orasida yodga olsa, Men ham uni ulardan yaxshiroq jamoat orasida yodga olaman.” Payg‘ambar ﷺ yana Xudoning shunday deganini keltiradi: “Ey Odam o‘g‘li! Sen Meni o‘zingda yodga olsang, Men ham seni O‘zimda yodga olaman. Sen Meni boshqalar orasida yodga olsang, Men ham seni farishtalar jamoasida yodga olaman. Sen Menga bir qarich yaqinlashsang, Men sanga bir gaz yaqinlashaman; sen Menga bir gaz yaqinlashsang, Men sanga bundan ham uzoqroq masofa bilan yaqinlashaman; sen Menga yurib kelsang, Men sanga yugurib boraman.” Bu ilohiy inoyatning ta’siri va ko‘lamini hech qanday so‘z bilan ifodalab bo‘lmaydi. Inson bunday his-tuyg‘ularga faqat ibodat, tafakkur va Yuksak Xudoga to‘liq itoat orqali javob qaytarishi mumkin. Bu esa oxir-oqibat unga dunyoda Xudoning qudratidan boshqa hech qanday kuchni ko‘rmaslik va tan olmaslikka olib keladi.

What honour, what benevolence and compassion! God Almighty, in all His greatness and glory, exchanges these sentiments on an equal level with His humble servants. What grace and generosity! “Remember Me, then, and I will remember you” — it is the greatest privilege any human being can receive from God, whose generosity is limitless and whose benevolence knows no bounds. The Prophet Muĥammad is reported to have quoted God as saying: “Whoever remembers Me privately to himself I will remember him to Myself; and whoever remembers Me in the company of people I will remember him in a better company.” The Prophet also quotes God as saying: “Son of Adam! When you remember Me to yourself, I will remember you to Myself. When you remember Me in the company of others I will remember you in a company of angels. When you draw closer to Me by a handspan, I will draw closer to you by an arm’s length; and when you draw closer to Me by an arm’s length, I will draw closer to you by a longer distance; and when you walk towards Me, I will run towards you.” No words could possibly describe the effects and scope of this divine grace. Man can only reciprocate such feelings through prayer, meditation and total submission to God Almighty. This will eventually lead him to see and recognize no other power in this world but that of God.