Shu o'rinda surа Isroil o'g'illariga, ya'ni Islom xabari kelgan zahoti unga eng qattiq qarshilik ko'rsatgan Madinadagi yahudiylarga murojaat qilishni boshlaydi. Ular Islom bu yerda qaror topib, shahar va uning aholisini o'z qo'liga olish uchun kelganini anglagach, oshkora va yashirin qarshilik harakatlarini to'xtovsiz boshlab yuborishdi. Ularning fikricha, Islom ilgari bahramand bo'lib kelgan axloqiy va iqtisodiy hukmronlikdan ularni albatta mahrum qilishi kerak edi. Asta-sekin Islom Madinadagi ikki asosiy raqib arab qabilasi — Avs va Xazraj o'rtasidagi nizolarni bartaraf eta boshladi va shu tariqa yahudiylar foydalanib kelgan ixtiloflarga chek qo'ydi. Shu bilan birga, u Madinaga Qur'onga asoslangan mustaqil xulq-atvor qoidalarini berdi.

At this point, the sūrah begins its address to the Children of Israel, represented by the Jews of Madinah, who posed the stiffest opposition to the Islamic message the moment it arrived there. They launched a relentless campaign of overt and covert resistance as soon as they realized that it had come to stay and to take control of the city and its population. They felt that Islam was bound to deprive them of the moral and economic hegemony they had so far enjoyed. Slowly, Islam began to heal the rifts that had existed between Madinah’s two main rival Arab tribes, the Aws and the Khazraj, thus ending the disputes that the Jews had been able to exploit. At the same time it provided Madinah with an independent code of conduct, based on the Qur’ān.

Erta davrlarda yahudiylar islomga va musulmonlarga qarshi boshlagan urush bugungi kunga qadar davom etib kelmoqda. Shakli va ko'rinishi o'zgargan bo'lishi mumkin, ammo uning mohiyati va vositalari o'zgarmagan. Yahudiylar tarixi davomida keng quvg'in qilingan bo'lsa-da, musulmon jamoalari ularni doimo qabul qilib, joylashtirib kelgan. Darhaqiqat, musulmon jamoalarining diniy yoki irqiy tor fikrlilik, kamsitish yoki zulm qilish tarixi yo'q. Ular tinch-totuv tashqi kishilarni, ya'ni islomni zaiflashtirish yoki uning xalqiga zarar yetkazish niyati bo'lmagan odamlarni kutib olishi bilan mashhur.

The war the Jews began to wage against Islam and Muslims in those early days has raged on to the present day. The form and appearance may have changed, but the nature and means remain the same. This is in spite of the fact that the Jews, who have been widely persecuted throughout their history, have always been welcomed and accommodated by Muslim communities. Indeed, Muslim communities have no history of religious or racial intolerance, discrimination or persecution. They are known to welcome peaceful outsiders who have no intention to undermine Islam or harm its people.

Madinadagi yahudiylarning Islomni birinchi bo‘lib qabul qilishi va yangi dinni hamda uning targ‘ibotchisi Payg‘ambar Muhammad ﷺ ni quvonch bilan kutib olishi kutilgan edi. Qur’on Tavrotni umumiy ma’noda tasdiqlagan edi; yahudiylarga esa o‘z muqaddas kitoblari yangi Payg‘ambarning paydo bo‘lishini kutishni buyurgan edi, ularning o‘z payg‘ambarlari uni tasvirlab bergan edi. Darhaqiqat, ular bu kelajak payg‘ambarning yaqinda kelishi haqida butparast arablar oldida maqtanib yurishgan edi.

Ey Isroil o'g'illari! Men sizlarga in'om etgan ne'matimni eslang. Menga bergan ahdingizni ado eting, Men ham sizlarga bergan ahdimni ado etaman. Faqat Mendangina qo'rqing.

Children of Israel! Remember My favour which I have bestowed on you. Fulfil your covenant with Me and I will fulfil Mine with you; and of Me alone stand in awe.

Mening nozil qilganlarimga iymon keltiringlar, ular sizdagini tasdiqlaydi. Uni inkor etuvchilarning birinchisi bo‘lmanglar. Mening oyatlarimni arzimas narxga sotmanglar va faqat Mendan qo‘rqinglar. Haqni botil bilan aralashtirmanglar va bilgan holda haqni yashirmanglar.

Believe in what I have revealed, confirming that which you already have, and be not the first to reject it. Do not barter away My revelations for a paltry price, and fear Me alone. Do not overlay the truth with falsehood, nor knowingly suppress the truth.

Namozingizni o‘z vaqtida, muntazam ravishda ado eting, zakot bering va ruku qiluvchilar bilan birga ruku qiling. Siz boshqalarni yaxshilikka chaqirasizmi-yu, o‘zingizni unutasizmi? Holbuki, siz Kitobni o‘qiysiz. Nahotki aql yuritmaysizmi? Sabr-toqat va namoz bilan yordam so‘rang. Albatta, bu og‘ir ish, faqat Rabbiga uchrashishini va Unga qaytishini biladigan xushu’li kishilar uchun bundan mustasno.

Attend regularly to your prayers, pay your zakāt, and bow down in prayers with those who bow down. How can you bid others to be righteous and forget yourselves, even when you read the Scriptures? Do you not understand? Seek strength in patient perseverance and in prayer, which is indeed a demanding task except for the devout, who know that they shall meet their Lord and to Him they shall ultimately return.

(Oyatlar 40-46)

(Verses 40-46)

Har qanday yahudiy tarixini ko'zdan kechirgan kishi, bu xalqqa Xudo ato etgan ulkan ne'matlar va baraka­lar miqdoriga hayratga tushmay iloji yo'q. Shu bilan birga, ular Xudoning bu ne'matlariga qarshi qanchalik doimiy ravishda butunlay nankorlik ko'rsatganiga ham hayron qolmaslik mumkin emas. Bu boshlang'ich e'londa Xudo avvalo o'sha alohida ne'matlarni umumiy tarzda eslatadi, so'ngra ulardan ba'zilari haqida batafsilroq so'zlaydi. Shu bilan birga, Xudo Isroil o'g'illarini yana bir bor o'z ahdlarini ado etishga va Unga bergan va'dalariga sodiq bo'lishga chaqiradi. Agar ular shunday qilsalar, Xudo ularni yanada ko'proq marhamat va inoyat bilan mukofotlaydi.

Any review of Jewish history would immediately fill one with amazement at the host of favours and blessings God has bestowed on these people. Nor could one fail to be amazed at how persistently they have shown total ingratitude in return. In this opening announcement, God makes a general reference to those special favours before going on to speak about some of them in greater detail. As He does so, God again calls on the Israelites to fulfil their pledges and the commitments they made to Him. If they do, He will bless them with more favour and grace.

Bu qanday ahd? Bu Odam bilan tuzilgan dastlabki ahdmi: “Sizga Mendan hidoyat keladi. Kimki Mening hidoyatimga ergashsa, ularga hech qanday qo‘rquv yo‘q va ular mahzun ham bo‘lmaydilar. Kimki inkor qilib, Bizning oyatlarimizni yolg‘onga chiqarsa, ular do‘zax ahlidir, u yerda abadiy qoladilar.” (38-39-oyatlar)? Yoki bu Xudo bilan insoniy tabiat o‘rtasida tuzilgan, insonni Parvardigorni izlashga va faqat Unga, Unga hech qanday sherik keltirmasdan ibodat qilishga bog‘laydigan umumiy ahdmi? Ikkinchisiga hech qanday izoh yoki asoslash kerak emas, chunki inson uni o‘z fitratidan, ya’ni asosiy tabiati o‘zboshimcha va buzuq ta’sirlardan xoli bo‘lgan sharoitda, instinktiv va tabiiy ravishda idrok etadi. Yoki oyat Isroil patriarxi Ibrohim bilan tuzilgan ahdga ishora qiladimi: “Rabbisi Ibrohimni ayrim farmonlar bilan sinagan va u ularni ado etgan vaqtda, Alloh dedi: ‘Men seni odamlarga imom qilaman.’ Ibrohim dedi: ‘Avlodlarim-chi?’ Xudo dedi: ‘Mening ahdim zolimlarga yetmaydi.’” (124-oyat)

What is this covenant? Is it the original one made with Adam: “Guidance shall reach you from Me. Those who follow My guidance shall have nothing to fear nor shall they grieve, but those who deny and gainsay Our revelations shall have the fire, wherein they shall abide.” (Verses 38-39) Or, is it the universal covenant made between God and human nature, which binds man to seek the Lord and worship Him alone, associating no partners with Him? The latter needs no qualification or justification, as man perceives it instinctively and naturally, as long as his basic nature is free of capricious and deviant influences. Or does the verse refer to the covenant made with Abraham, the patriarch of Israel: “When his Lord tested Abraham with certain commandments and he fulfilled them, He said, ‘I have appointed you a leader of mankind.’ Abraham asked, And what of my descendants?’ God said, ‘My covenant does not apply to the wrongdoers.’” (Verse 124)

Sura ularning, ayniqsa ularning oqsoqollari va ravvinlarining, faqat ilohiy vahiy olganliklari asosida taqvodorlik va xudojo'ylik da'vo qilishlarini rad etadi. Haqiqatda ular o'zlarining vahiylarini tasdiqlovchi yangi vahiylarni rad etishda davom etdilar. Sura ularni norozilik bilan so'raydi: "Kitobni o'qib turib, boshqalarni solih bo'lishga chaqirasiz-u, o'zingizni unutasizmi? Nahotki aql yuritmaysizlar?" (44-oyat)

The sūrah refutes their pretence, particularly that of their elders and rabbis, of piety and godliness which they claim simply on the basis of having received divine revelations. The fact is that they continued to reject the new revelations which confirm their own. The sūrah asks them disapprovingly: “How can you bid others to be righteous and forget yourselves, even when you read the Scriptures? Do you not understand?” (Verse 44)

Bu gap ba'zi maxsus holatlarda Madinadagi yahudiylarga qaratilgan bo'lishi mumkin, ammo u barcha mo'minlarga va barcha guruh hamda avlodlardagi diniy rahbarlarga taalluqlidir.

This may well have been directed at the Jews of Madinah on some specific occasions, but it applies to all believers and religious leaders of all groups and generations.

Diniy ta'lim kasbga aylanib qolganda, u o'z g'ayratini yo'qotadi. Uni kasb qilib olganlar o'zlari ishonmaydigan gaplarni aytib qo'yadigan bo'lishadi, ularning amallari so'zlaridan uzoqlashib ketadi. Bu esa ularni o'z manfaatlari va xohishlariga xizmat qilish uchun faktlarni buzib ko'rsatishga, g'oyalar va tamoyillarni murosaga keltirishga olib kelishi mumkin. Ularning hukmlari, e'lonlari va fikrlari, ya'ni fatvolari ishonarli eshitilishi mumkin, lekin ular dinning ruhidan ham, lafzidan ham juda uzoq bo'ladi.

When religious teaching becomes a mere profession, it loses its fervour. Those who take it up begin to say things they do not believe and their actions tend to become divorced from their words. This can lead them to twist facts and compromise ideas and principles to serve their interests and desires. Their rulings, pronouncements and opinions, or fatwas, may sound convincing but they are far removed from the spirit and the letter of the religion.

Dinni yoki mafkurani vakillik qilaman, deb da'vo qiladiganlarning ikkiyuzlamachiligi faqat ularning o'zlariga zarar keltirmaydi, balki ular targ'ib qilayotgan g'oyalar va dinlarning obro'sini ham tushiradi. Shunda odamlar chiroyli so'zlarni eshitadilar-u, ularga qarshi ishlar qilinayotganini ko'radilar. Ular chalkashib qoladilar va qalblarida imon bilan yonayotgan nur xiralashadi. Diniy va'zgo'ylarga ishonchini yo'qotgach, ular endi dinning o'ziga ham ishonchini yo'qotadilar.

The double standards of those who claim to represent a certain religion or ideology not only harm them personally, but also undermine the ideas and the religions they are advocating. Thus people would hear fine words, contradicted by foul deeds. Then become confused and the light generated by faith in their hearts becomes dim. Having lost trust in religious preachers, they now lose trust in the religion itself.

Qur’ondagi sabr (chidamlilik, matonat) haqidagi eslatmalar juda ko‘p uchraydi. Qur’on uni hayotdagi mashaqqatlarga bardosh berishda va muhim qarorlar qabul qilishda zarur va ajralmas fazilat sifatida ko‘rsatadi.

Reference to perseverance is quite frequent in the Qur’ān, which presents it as crucial and indispensable in enduring hardship and making momentous decisions.

Haqiqatni tan olish va shu tufayli hokimiyat hamda moddiy imtiyozdan voz kechishga to‘g‘ri kelishi — insonning boshidan kechirishi mumkin bo‘lgan eng og‘ir lahzalardan biridir.

One of the most difficult moments anyone can encounter is having to acknowledge the truth and relinquish power and material privilege as a result.

Ibodat orqali madad topish" ko'rsatmasi bilan nimani tushunamiz? Islom ibodatni inson bilan uning Rabbisi va Xo'jayini o'rtasidagi bog'lanish deb biladi, uning orqali inson qalbi quvvat va sabr-bardosh oladi. U inson ruhida hayot va energiya uyg'otadi. Muhammad ﷺ Allohga alohida munosabatda bo'lgani va erishgan yuksak ruhiy taqvo darajasiga qaramay, qachon tashvish yoki xavotirga tushsalar, ibodatga murojaat qilishlari ma'lum edi. Ibodat har bir mo'min uchun tinchlik, taskin va ruhiy yuksalishning tugamas manbai bo'lib qolmoqda.

But what do we understand from the directive to ‘seek strength in... prayer’. Prayer is seen by Islam as a link between man and his Lord and Master, through which the human heart draws strength and fortitude. It generates life and energy in the human soul. Despite his unique relationship with God and the lofty level of spiritual piety he attained, the Prophet Muĥammad was known to resort to prayer every time he experienced distress or anxiety. Prayer remains an inexhaustible fountain of peace, comfort and spiritual uplift for every believer.

Sabr, ya'ni sabr-toqat, va taqvo, ya'ni Allohdan qo'rqish, ning shartlaridan biri — insonning Xudoga qaytishiga, o'z amallari hisobga olinib, hukm qilinishiga mutlaq va sarsari bo'lmas ishonchdir. Bu ham bu dunyo va oxirat hayoti uchun qadriyatlarni belgilashning zaruriy sharti hisoblanadi. Bu qadriyatlarni baholash uchun to'g'ri mezonlar qo'yilgandan so'ng, dunyo va uning barcha boyliklari oxiratdagi mukofotlar bilan solishtirganda juda kam qiymatga ega ekani ma'lum bo'ladi.

A prerequisite of perseverance, or şabr, and fear of God, or taqwā, is the absolute and unshakeable belief in man’s return to God when his actions will be reckoned and he will be judged. This is also an essential requirement for the establishment of values for this life and the life to come. Once the right criteria to judge these values are set, the world and all its treasures and riches are seen as worth very little when compared to the rewards in the hereafter.

Bu bayonot ularni o‘sha ulug‘vorlik va imtiyozni eslatish uchun aytilgan edi, shunda ular Islom taqdim etgan yangi imkoniyatdan foydalanib, imonlilar jamoasiga qayta qo‘shilishga va Xudo bilan ahdlarini yangilashga intilsinlar. Ammo ularni shuningdek, "hech bir nafs boshqa nafsga hech narsada foyda yetkaza olmaydigan kun" haqida ogohlantirilmoqda, va hech bir kishi boshqasini qutqara olmaydi.

The statement was meant to remind them of that glory and privilege in order to encourage them to seize the fresh opportunity presented to them by Islam to rejoin the community of believers and renew their covenant with God. But they are also being warned about “a day when no soul shall avail another in any way,” and no individual can save another.

Bu islomiy tamoyillarning eng muhimlaridan biridir. Mas'uliyat va hisob-kitob shaxsiy bo'lib, jamoaviy emas, va bevosita insonning irodasi hamda tanlash erkinligi bilan bog'liqdir. Ular, shuningdek, ilohiy adolatga asoslangandir.

This is one of the most important Islamic principles. Responsibility and accountability are personal and not collective, and are directly related to an individual’s will and freedom of choice. They are also based on divine justice.

Bu shunday tamoyilki, u insonning qadr-qimmati va yaxlitligini himoya qiladi, uning vijdonini tarbiyalaydi va mustahkamlaydi. Shuningdek, u insonning axloq va xulq-atvor me'yorlarini yuksaltiradi hamda Islom uni sharaflagan qadriyatlar boyligini boyitadi.

It is a principle that upholds the dignity and integrity of man and cultivates and strengthens his conscience. It raises his standards of morality and behaviour and enriches his wealth of values with which Islam has honoured him.

Ushbu oyat o'sha kuni hech kimdan yoki hech kim uchun shafoat qabul qilinmasligini va hech qanday fidya olinmasligini yana bir bor ta'kidlaydi. Agar kishining iymoni va yaxshi amallari bo'lmasa, uni hech narsa qutqara olmaydi, uning gunohlari va Allohga nisbatan qaysarligi kechirilmaydi. Bundan tashqari, u boshqalardan hech qanday ko'mak ololmaydi.

The verse further stresses that on that day, no intercession “shall be accepted..., nor ransom taken” from, or on behalf of, anyone. Unless a person has a record of faith and good deeds, nothing can save him or absolve his misdemeanours or intransigence towards God. Furthermore, he shall receive no support of any kind from anyone else.

Sura davomida Alloh taolo Isroil o‘g‘illariga ko‘rsatgan ne’matlar sanab o‘tiladi, ularning eng muhimi — Fir’avn zulmi va zulmidan ularning qutqarilishi. Shuningdek, sura ularning bu ne’matlarga bergan javobini tasvirlaydi: shukr qilmaslik va Alloh taolo buyruqlarini ochiqdan-ochiq buzish bilan belgilangan javob. Eslang, {Biz sizlarni Fir’avn qavmidan qutqarganimizni, ular sizlarga og‘ir azob solib, o‘g‘illaringizni o‘ldirib, qizlaringizni tirik qoldirar edilar. Bu sizlarning Rabbingiz tomonidan katta sinov edi. Sizlar uchun dengizni ikkiga bo‘ldik, sizlarni najot topdirdik va Fir’avn qavmini ko‘z o‘ngingizda g‘arq qildik}. (49-50-oyatlar)

The sūrah proceeds to enumerate the favours God had extended to the Israelites, the most significant of which was their deliverance from the tyranny and persecution of the Pharaoh. It portrays their response to these favours which was marked with lack of appreciation and flagrant violation of God’s commandments. “And remember how We delivered you from Pharaoh’s people, who afflicted you with cruel suffering, killing your sons and sparing only your women. That was a grievous trial from your Lord. We parted the sea for you, led you to safety and drowned Pharaoh’s people before your very eyes.” (Verses 49-50)

Qur'on bu ishlarni jonli tasvirlab, Isroil bolalarining ajdodlari boshidan o‘tkazgan azob-uqubatlarni eslatadi, go‘yo keyingi yahudiylarning o‘zlari shu tajribalarni boshdan kechirgandek. U najot topish harakatini, shuningdek, undan oldingi qiynoq va zulmni ta'kidlaydi. Qur'on aniq bir fikrni bayon qiladi: butun bu tajriba Isroil bolalari uchun Allohning sinovi bo‘lgan, ularning imonini, irodasini va Rabbiga bo‘lgan ishonchini sinab ko‘rgan. Bu oyatda azobni ifodalash uchun ishlatilgan ibora, go‘yo bu azob muntazam ravishda berib turiladigan ovqatdek bo‘lganini anglatuvchi qo‘shimcha ma'nolarni ham o‘z ichiga oladi. U azobning bir jihatini, ya'ni yigit bolalarni o‘ldirib, ayollarni yolg‘iz qoldirishni alohida ta'kidlaydi. Bunday qilish yahudiylarni zaiflashtirish va ularning kuchini sarflab qo‘yish maqsadida amalga oshirilgan.

The Qur’ān graphically recalls the ordeals suffered by the Israelites’ forefathers, as if the later Jews themselves had undergone those experiences. It stresses the act of deliverance as well as the torment and the persecution that preceded it. It makes the specific point that the whole experience contained an element of trial by God to the Israelites, testing their faith and resolve, and their trust in the Lord. The expression used in this verse in reference to the suffering adds connotations that the suffering was like food given regularly. It highlights one aspect of that suffering, which is the killing of young men and leaving women alone. This was meant to weaken the Jews and exhaust their strength.

Ushbu oyat tinglovchiga shuni uqtirmoqchiki, Allohning irodasi bilan hukm qilingan taqdirda, mashaqqat, musibat va sinov behuda ketmaydi. Bu haqiqatni anglagan kishida sabr-bardosh va ma'naviy quvvat ortadi, bu esa uni og'riqqa chidashga va uni yengishga ancha osonlik bilan qodir qiladi. Bu tajriba insonni Xudoga yaqinlashishga, Uning rahmati va yordamini izlashga ilhomlantiradi, hayotdagi qiyinchiliklarga bardosh berish qobiliyatini hamda oxiratdagi mukofot uchun savobini oshiradi. Shu sababli ushbu ibratli so'z aytilgan: "Bu sizning Rabbingizdan kelgan og'ir sinov edi." (49-oyat)

Yahudiylar Misrdan chiqib ketdilar va Xudoning inoyati hamda rahmati bilan Qizil dengizni xavfsiz kesib o'tdilar. Sura hikoyani davom ettiradi: "Va [eslang], Biz Musoga o'ttiz kecha va'da qildik, so'ngra siz uning yo'qligida buzoqqa sig'indingiz va shunday qilib zolimlarga aylandingiz. Shundan keyin ham Biz sizni kechirdik, shoyad shukr qilsangiz. Musoga Kitobni va Furqonni [haqni botildan ajratadigan mezonni] berdik, shoyad to'g'ri yo'lga boshlansangiz. Musa qavmiga dedi: "Ey qavmim, siz buzoqqa sig'inish bilan o'zingizga zulm qildingiz. Endi Yaratuvchingizga tavba qiling va bir-biringizni o'ldiring. Bu Yaratuvchingiz huzurida sizlar uchun yaxshiroqdir." Shunday qilib, U sizning tavbangizni qabul qildi; chunki U tavbalarni qabul qiluvchi, rahmli zotdir." (51-54-oyatlar)

The Jews have left Egypt and, through God’s grace and mercy, crossed the Red Sea safely. The sūrah picks up the story: “And [remember, too], when We appointed for Moses forty nights, and in his absence you took to worshipping the calf, and thus became wrongdoers. Yet even after that We pardoned you, so that you might be thankful. We gave Moses the Scriptures and the Standard [by which to distinguish right from wrong], so that you might be rightly guided. Moses said to his people, ‘You, my people, have wronged yourselves by worshipping the calf Turn, then, in repentance to your Maker and slay one another. That will be better for you in your Maker’s sight.’ Thus, He accepted your repentance; for He is the One to accept repentance, the Merciful.” (Verses 51-54)

Buzoq haykali voqeasi 20-surannинг 87–98-oyatlarida batafsilroq bayon etilgan bo‘lib, bu oyatlar Makkada ilgari nozil bo‘lgan. Bu Isroil xalqi tarixining mashhur bobidir. Ularning Payg‘ambari bir muddat ulardan ajralib qolganida, ular o‘zlarini najot topishga sabab bo‘lgan Payg‘ambarlarining, ya’ni Xudoning inoyati bilan Fir’avn va uning qo‘shinidan qutqargan Payg‘ambarlarining ko‘rsatmalarini butunlay e’tiborsiz qoldirib, jonsiz narsaga sig‘inish darajasiga tushib qolishgan. Ularning bunday xulqi o‘zining haqiqiy ko‘rinishida tasvirlangan:

The episode of the calf is covered in more detail in verses 87-98 of Sūrah 20, revealed earlier in Makkah. It is a well-known chapter of Jewish history. When their Prophet left them for a while, they sank as low as worshipping an inanimate object, in total disregard of the instructions of the Prophet who saved them, by God’s grace, from Pharaoh and his army. Their attitude is described in its true colours:

“Siz buzoqni ilohlashtirdingiz va shu bilan zolimlarga aylandingiz.” (51-oyat) Xudo sizni mushriklardan qutqarganidan keyin buzoq haykaliga sig‘inadigan kishidan ko‘ra kim yomonroq zolim bo‘la oladi?

“You took to worshipping the calf, and thus became wrongdoers.” (Verse 51) Who could be a worse wrongdoer than one who worships the model of a calf after God had saved him from idolaters?

Sura Children of Israel ga qaytadi va ularning qaysarlik va rahmsizlik xatti-harakatlarining yana bir qismini eslatadi: «Va [esla] Biz: "Bu shaharga kiringlar, u yerdan xohlaganingizcha mo'l-ko'l ovqatlaringlar, eshiklaridan sajda qilgan holda kiringlar va: "Parvardigorimiz, yukimizni yengillashtir", deb aytinglar", degan vaqtni. Shunda Biz sizlarning gunohlaringizni kechiramiz va yaxshilik qilganlarni mukofotlaymiz». Ammo ulardan zolimlar o'zlariga berilgan so'zlar o'rniga boshqa so'zlarni almashtirib qo'ydilar.

The sūrah reminds the Children of Israel of more of their acts of intransigence and heartless behaviour: “And [remember] when We said, ‘Enter this city, eat of its abundant food as you may desire, prostrate yourselves as you enter the gates and say: “Lord, relieve us of our burden.” We will then forgive your sins and We will richly reward those who do good.’ But the wrongdoers among them substituted other words for those which they had been given.

Shunday qilib, ularning zulmi uchun Biz ularning ustiga osmondan bir balo yubordik.” (58-59-oyatlar)

Therefore We let loose against them a scourge from heaven in requital for their transgression.” (Verses 58-59)

Ba'zi rivoyatlarga ko'ra, bu yerda nazarda tutilgan shahar Quddus bo'lib, u muqaddas shahar edi. Misrdan Bani Isroil chiqqandan ko'p o'tmay, Alloh Isroilliklarga o'sha shaharga kirishni buyurdi va uning aholisini, ya'ni devqomat bir qavmni haydab chiqarishni amr qildi. Ular rad etib, Musodan o'zi bu ishni bajarishini so'radilar, o'zlari esa shahar tashqarisida kutib turishlarini aytdilar. Bu voqea 5-sur之 20-26-oyatlarida batafsil bayon etilgan. Unda ular g'oyat takabburlik bilan Musoga shunday deydilar: «U yerda kuchli bir qavm yashaydi, ular u yerdan chiqib ketmagunlaricha biz hech qachon u yerga kirmaymiz. Agar ular chiqib ketsa, biz kiramiz». (5:22) «Ey Muso, ular u yerda bo'lguncha biz hech qachon kirmaymiz. Shuning uchun sen va Robbing borib urush qil, biz esa shu yerda o'tiramiz».

Some reports indicate that the city referred to here is Jerusalem, the holy city which, not long after the Jewish exodus from Egypt, God commanded the Israelites to enter, driving out its inhabitants who were a race of giants. They refused and asked Moses to do that by himself while they waited outside the city. This episode is discussed fully in verses 20-26 of Sūrah 5, where, in an attitude of unmatched insolence, they say to Moses: “Mighty people dwell in that land, and we will surely not enter it unless they depart from it. If they do depart, then we will enter.” (5: 22) “Moses, we will never go in so long as they are in it. Go forth, then, you and your Lord, and fight. We shall stay here.” (5: 24)

Keling, sahnani eslaylik. Isroilliklar zulmdan qochib, qum va toshlardan iborat cho'lga kirib borgan edilar. Quyosh butun kun davomida qizdirar, osmondan esa yomg'ir yog'maydi. Ular shunday og'ir va dushman sharoitlarga chidab turganlarida, toshlardan suv otilib chiqdi, asal ta'mli manna osmondan yog'a boshladi va ko'plab bedana kela boshladi.

Let us recall the scene. The Israelites have fled from persecution and have journeyed into a desert of sand and rocks. The sun beats down all day and the sky will yield no rain. While they endure these desperate and hostile conditions, water springs out of the rocks, honey-tasting manna falls from the sky and quails begin to arrive in multitudes.

Shunga qaramay, odamlarning aqli yopiq, yuraklari bo‘ysunmas va munosabati qat’iy edi. Ular vaziyatga ko‘tarila olmadilar va Misrdan qochishlarining maqsadini anglay olmadilar. Xudo ularni Fir’avnning xo‘rligi va zulmidan qutqardi, shunda ularning sharafi, qadr-qimmati va erkinligi tiklansin.

But despite all this, the people’s minds remained closed, their hearts intractable and their attitude rigid. They could not rise to the occasion or appreciate the purpose of their flight from Egypt. God had delivered them from the humiliation and persecution of the Pharaoh in order to restore their honour, dignity and freedom.

Shubhasiz, buning uchun to‘lanadigan narx bor edi. Ular muqaddas Quddus shahriga vorislik qilishlari kerak edi; ammo avval uni egallashlari lozim edi.

Needless to say, there was a price to be paid. They were to inherit the holy city of Jerusalem; but they had to capture it first.

Isroilliklar bu sharafni qadrlamagan va zarur qurbonliklarga tayyor bo'lmagandek ko'rinardi. Ular Xudo ularga topshirgan mas'uliyat va majburiyatga shunchaki layoqatli emas edi. Ular hatto kundalik ehtiyojlari va odatlarining eng oddiylaridan ham voz kechishga tayyor emas edilar, shunda ular sharaf, erkinlik va qadr-qimmat sari boradigan cho'l bo'ylab qisqa, lekin og'ir yo'lga chiqishlari mumkin edi.

The Israelites did not seem to appreciate that honour or to be ready to make the necessary sacrifices. They simply were not up to the commitment and the responsibility that God had entrusted them with. They were not prepared even to sacrifice the most mundane of their daily needs and habits, so that they might undertake the brief but harsh journey across the desert, on their way to glory, freedom and dignity.

Qur’on Madinadagi yahudiylarga ularning ajdodlari Musodan nimani so‘raganini eslatadi va qadimgi isroilliylarga shunday deydi: “[Eslang] o‘shanda siz: «Ey Muso! Biz bir xil taomga hech chidolmaymiz. Shuning uchun Robbingdan so‘rab, bizga yerdan o‘sadigan narsalardan – ko‘k o‘tlardan, bodiring, sarimsoq, yasmiq va piyozdan chiqarib bersin», degan edingiz. U esa: «Siz eng yaxshi narsa o‘rniga pastroq narsani istaysizmi? Biror shaharga boringlar, o‘zingiz so‘ragan narsaga ega bo‘lasiz», dedi. Ularga xo‘rlik va zillat muhrlandi, ular Xudoning g‘azabiga uchradilar, chunki ular Uning oyatlarini inkor qildilar, haqqa xilof ravishda payg‘ambarlarni o‘ldirdilar va itoatsizlik hamda haddan oshishda davom etdilar.” (61-oyat)

Tarixda yahudiylardan ko‘ra ko‘proq qat’iyatsizlik va qaysarlik ko‘rsatgan boshqa hech bir millat yo‘q. Ular bir qator payg‘ambarlar va elchilarni shafqatsizlarcha o‘ldirib, ularning jasadlarini buzdilar. Asrlar davomida ular Xudoga, o‘z dinlariga va o‘z xalqlariga nisbatan eng haddan oshgan munosabatlarni namoyon etib kelganlar.

No other nation in history has shown more intransigence and obstinacy than the Jews. They viciously and mercilessly killed and mutilated a number of prophets and messengers. They have over the centuries displayed the most extreme attitudes towards God, and towards their own religion and people.

Shunga qaramay, ular doim o‘zlarining fazilatlari bilan maqtanib kelganlar va o‘zlarini eng to‘g‘ri yo‘lga boshlangan millat, Xudoning tanlagan xalqi va najot topadigan yagona xalq, deb asossiz da’volar qilganlar. Bunday da’volarni bu surada Qur’on to‘liq rad etadi. Qur’on Xudo dinining birligi haqidagi eng asosiy va barcha narsani qamrab oluvchi tamoyilni yanada ta’kidlaydi. U Xudoga iymon barcha guruh va millatlar uchun bir xil ekanini, bu iymon esa to‘g‘rilik va yaxshi amallarga yetaklashini belgilab qo‘yadi. Xudoning marhamati va rahmati biror bir irqiy yoki etnik guruhning mulki yoki imtiyozi emas.

Nevertheless, they have always boasted of their virtue and made the implausible claims of being the most rightly-guided nation, the chosen people of God and the only people that shall be saved. Such claims are totally refuted by the Qur’ān which, in this sūrah, goes on to stress the most basic and all-embracing principle of the unity of God’s religion. It establishes that belief in God is one and the same for all groups and nations, and that it will lead to righteousness and good deeds. God’s grace and mercy are not the monopoly or the privilege of any particular racial or ethnic group.

Ular inson tarixining barcha bosqichlarida, ketma-ket, Xudoning so‘nggi xabari kelguniga qadar barcha mo‘minlarga berilgan, bu xabar esa barcha mo‘minlarni birlashtirishi lozim edi. "Iymon keltirganlar, yahudiylar, nasroniylar va sobiiylar — kim Xudoga va oxirat kuniga iymon keltirib, yaxshi amal qilsa, ularning mukofoti Parvardigorlari huzurida bo‘ladi. Ularga hech qanday qo‘rquv ham, g‘am-alam ham bo‘lmaydi." (62-oyat)

They are extended to all believers at all stages of human history, in succession, until the arrival of God’s final message, which would unite all believers. “Those who believe, and those who are Jews, and the Christians and the Sabaeans — anyone who believes in God and the Last Day, and does what is right, shall have their reward with their Lord. They have nothing to fear nor shall they grieve.” (Verse 62)

"Iymon keltirganlar" bu yerda musulmonlarni anglatadi, "sobiiylar" esa, ehtimol, arablar orasida butparastlikdan norozi bo‘lib, Ibrohim alayhissalomning Xudosiga, ya’ni yagona Xudoga ishonishni istagan, butparast arablardan ajralib chiqqan, islomdan oldingi diniy guruhni anglatadi. Ularning nomi "sobiy" so‘zidan kelib chiqqan bo‘lib, ota-bobolarining dinidan voz kechgan kishini bildiradi. Ba’zi sharhlarda ularni yulduzlarga sig‘inuvchi sobiylik ta’limotining izdoshlari bilan adashtirishadi.

Sura endi Xudoga bergan ahdlarini buzishlari va uning talablarini bajarmaganliklarining yana bir namunasiga o‘tadi. Bu safar bu namuna vasvasaga berilish va qisqa muddatli foyda ehtimoli oldida zaiflik shaklida namoyon bo‘ladi. “Sizlar shanba kuni hurmatini buzganlarni yaxshi bilasizlar. Ularga: “Xor maymunlar bo‘linglar”, dedik”. “Biz bu [jazo] orqali ularning o‘z davrlariga va kelgusidagi barcha davrlarga ibrat qildik hamda taqvodor kishilar uchun pand-nasihat qildik”. (65-66-oyatlar)

The sūrah moves on to yet another manifestation of their violations of their covenant with God, and their failure to fulfil its requirements. This time it takes the form of weakness in the face of temptation and the prospect of short-term gain. “You are well aware of those of you who broke the Sabbath. To them We said, Be as despicable apes.’ Through that [punishment] We set an example to their own time and for all times to come, and an admonition to the God-fearing.” (Verses 65-66)

Qur’ān-da boshqa joyda ularning Shanba kunini buzganliklari haqida batafsil ma’lumot berilgan: «Ulardan dengiz yonida joylashgan shahar haqida so‘ra: uning aholisi Shanba kunini qanday buzgan edi. Shanba kunlari ularning baliqlari suv yuzasiga chiqib, ularning oldiga kelar edi, Shanba kunidan boshqa kunlarda esa ularga yaqinlashmas edi». (7:163) Ular o‘zlariga dam olish uchun bir kun belgilab berilishini so‘ragan edilar. Alloh ularga Shanba kunini, ya’ni rizq topish uchun ishlamaydigan kunni belgilab berdi. So‘ngra Alloh ularni aniq sinovga solди: Shanba kunida baliqlar sohilga ko‘plab kelar, boshqa kunlarda esa kelmas edi. Ochko‘zlik bosib ketgan Isroiliylar bu sinovdan o‘ta olmadilar. Ularning tabiatida Alloh bilan qilingan ahdga rioya qilish kabi arzimas narsa uchun bunday imkoniyatni boy berish yo‘q edi! Shunday qilib, ular makr va ochiqdan-ochiq Shanba kunini buzdilar: baliqlar sohilga kelganda ularni tutib, Shanba kuni tugagach, ertasi kuni yig‘ishtirib olishni kutdilar. Natijada ular qattiq tanbeh oldilar va «xor qilingan maymunlar» darajasiga tushirildilar, chunki ularning fikrlash tarzi va xulq-atvori nihoyatda jirkanch darajaga botgan edi.

Elsewhere in the Qur’ān we have the details of their violation of the Sabbath: “Ask them about the town which stood by the sea: how its people profaned the Sabbath. Each Sabbath their fish appeared before them breaking the water’s surface, but they would not come near them on other than Sabbath days.” (7: 163) They had requested that a day should be assigned to them for rest. God set them Saturday as a day when they do not work for a living. He then put them to a clear test when fish would come to the shore in large numbers on the Sabbath but not on other days of the week. Overwhelmed by greed, the Israelites were not able to pass that test. It was not in their nature to let such an opportunity go by for the sake of such a trivial matter as the observance of a certain covenant made with God! Thus, deviously and flagrantly, they violated the Sabbath by trapping the fish when they came to the shore and waiting until the next day, when the Sabbath was over, to collect them. As a consequence, they were severely reprimanded and rated as no more than ‘despicable apes’, since their mentality and behaviour had sunk to utterly revolting depths.

Mazkur oyat hikoya qilingan voqea bilan yakunlanadi — sigir haqidagi hikoya, uni Qur’onning boshqa joyida uchratib bo‘lmaydi, shu sababli u to‘liq keltirilmoqda. Bu hikoya isroilliklarning ayyor va o‘jar xalq ekanini tasvirlaydi, ular doimo o‘z muvaffaqiyatsizliklari uchun bahona va asos izlab yurganlar.

The present passage is rounded off by the story of the cow, told here in full since it is not mentioned elsewhere in the Qur’ān. The story depicts the Israelites as shifty and stubborn people, ever looking for excuses and justification for their failures.

Muso ta'qiblari ularga: «Alloh sizlarga sigir so'yishni buyuradi», deganida, ular: «Bizni masxara qilyapsanmi?» dedilar. U: «Jaholatga berilib ketishdan Allohning o'zi asrasin», dedi. Ular: «Biz uchun Robbingdan so'rab ber, u bizga o'sha sigir qanday bo'lishi kerakligini aniq bayon qilsin», dedilar. U: «U aytadiki, o'sha sigir na qari, na yosh bo'lmasin, balki ikkisining o'rtasida bo'lsin. Endi nima buyurilgan bo'lsa, shuni qilinglar», dedi. Ular: «Biz uchun Robbingdan so'rab ber, u bizga uning rangi qanday bo'lishini aniq bayon qilsin», dedilar. U: «U aytadiki, o'sha sigir sarg'ish rangli, rangi yorqin, ko'ruvchilarni xursand qiladigan bo'lsin», dedi. Ular: «Biz uchun Robbingdan so'rab ber, u bizga aniq qanday turdagi sigir ekanligini bayon qilsin, chunki sigirlar bizga bir-biriga o'xshab ko'rinadi. Alloh xohlasa, biz to'g'ri yo'lga boramiz», dedilar. U: «U aytadiki, o'sha sigir yerni haydash uchun ishlatilmagan, ekinni sug'orish uchun ham ishlatilmagan, sog'lom, unda boshqa rangdan hech qanday dog' bo'lmagan sigir bo'lsin», dedi. Ular: «Endi haqiqatni aniq bayon qildingiz», dedilar va uni so'yishdi, garchi ular buni qilmay qo'yishga deyarli tayyor bo'lishgan edi. Siz bir jonni o'ldirgan edingiz, so'ng bu haqda bir-biringizni ayblab turdingiz. Alloh esa yashirganingizni ochib beruvchidir. Biz dedik: «Uning bir bo'lagi bilan unga uring». Shunday qilib, Alloh o'liklarni tiriltiradi va sizlarga O'z oyatlarini ko'rsatadi, shoyad aql yuritsangiz.

When Moses said to his people, ‘God commands you to sacrifice a cow, ‘ they said, Are you mocking at us?’ He said, ‘God forbid that I should be so ignorant.’ They said, ‘Pray on our behalf to your Lord to make plain to us what kind of cow she should be.’ He said, ‘He says let her be neither an old cow nor a young heifer, but of an age in between. Do, then, as you are commanded.’ They said, Tray on our behalf to your Lord to make clear to us of what colour she should be.’ [Moses] replied, ‘He says let her be a yellow cow, bright of hue, pleasing to the beholder.’ They said, Tray on our behalf to your Lord to make plain to us of what exact type she should be, for to us cows are much alike. We shall, God willing, be guided aright.’ [Moses] answered, ‘He says let her be a cow, not broken-in to plough the earth or water the tillage, free of all fault, without markings of any other colour.’ Said they, ‘Now you have given the right description.’ They sacrificed her, although they had almost left it undone. Having slain a human being, you cast the blame on one another for this [murder]. God would definitely reveal what you have concealed. We said, ‘Strike him with a piece of it. Thus God brings the dead back to life and shows you His signs, so that you may use your reason.’ (Verses 67-73)

Buyruqni bajarishlari bilan, Xudo ularga uning maqsadini ochib berdi:

As soon as they carried out the command, God revealed to them its purpose:

“Bir insonni o‘ldirib, bu [qotillik] haqida bir-biringizga ayb qo‘ydingiz. Lekin Alloh yashirganingizni albatta ochib beradi.” Biz dedik: “Unga uning bir bo‘lagi bilan uringlar.” Shunday qilib, Alloh o‘liklarni tiriltiradi va aql yuritishingiz uchun O‘zining oyatlarini sizga ko‘rsatadi.” (72-73-oyatlar)

“Having slain a human being, you cast the blame on one another for this [murder]. God would definitely reveal what you have concealed. We said, ‘Strike him with a piece of it. Thus God brings the dead back to life and shows you His signs, so that you may use your reason.’“ (Verses 72-73)

Bu hikoyaning ikkinchi jihati bo'lib, unda Allohning qudrati, qiyomatning haqiqati va hayot hamda o'lim tabiati yoritiladi. Bayon uslubidan to'g'ridan-to'g'ri nutqqa o'tiladi. Alloh Muso boshchiligidagi Isroil o'g'illariga sigir so'yishni buyurishning hikmatini vahiy qilib ko'rsatdi. Bir kishi o'ldirilgan edi, guvohlar yo'q bo'lgani uchun ular bir-birlarini uning qotilligida ayblardi. Alloh ularga o'lgan odamni tiriltirib, uning qotilini yoki qotillarini aniqlashga qodir ekanini ko'rsatmoqchi edi. Bu ish o'lik odamning jasadiga qurbonlik sigirining bir bo'lagi urilishi bilan amalga oshirildi. Sir ochildi va adolat qaror topdi.

This is the second aspect of the story, which highlights God’s power, the reality of resurrection and the nature of life and death. The mode changes from narration to direct speech. God has revealed to the Israelites under Moses the wisdom behind asking them to slaughter a cow. A man had been murdered and, with no witnesses available, they were blaming one another for his murder. God wanted to demonstrate to them that He could bring the victim back to life to identify his killer or killers. This was achieved by striking the dead man’s body with a piece of the sacrificial cow. The mystery was solved and justice was done.

Savol shundaki, Xudo hech qanday maxsus vositasiz o'liklarni tiriltira olganida, nega bunday yo'l tutish zarur bo'lishi kerak? So'yilgan sigir bilan tiriltirilgan odam o'rtasida qanday aloqa bo'lishi mumkin?

The question here is why this approach should be necessary when God can restore the dead to life without the need for anything in particular. What possible relationship could there be between the sacrificed cow and the murdered person being restored to life?

Yahudiylar sigirlarni qurbon qilishga odatlangan edilar, lekin nega go'sht bo'lagi o'lik jasadga hayot qaytarishi kerak edi, holbuki u o'zi hayotga ega emas edi va hayot bera olmas edi? Mantiqiy javob shuki, butun voqea ramziy bo'lib, Allohning qudratini namoyon etish uchun mo'ljallangan edi, uning ishlash tarzini insonlar tushuna olmaydi. Biz Allohning qudratining natijalarini doimo atrofimizda ko'ramiz, lekin uning haqiqatini yoki qanday ishlashini anglay olmaymiz.