Ushbu yangi parcha yahudiylarning Islomga va musulmonlarga qarshi fitnalari haqidagi bayonni yana bir qadam oldinga suradi, ularning chuqur ildiz otgan nafratlari hamda xiyonat va buzg'unchilik ortidagi sabablarni ochib beradi. U musulmonlarga qat'iy ogohlantirishlar beradi, yahudiylarning dushmanona va yovuz rejalariga nisbatan ehtiyot bo'lishni talab qiladi. Musulmonlarga aniq qilib aytiladiki, yahudiylarning xatti-harakatlariga taqlid qilmasliklari, ularning hiylasi va aldovlariga uchmasliklari kerak.

This new passage takes the exposition of Jewish intrigue against Islam and the Muslims a step further, revealing the reasons that lie behind their deep-seated hatred and their treachery and troublemaking. It gives Muslims strong warnings, requiring them to be on their guard in dealing with the hostile and malicious scheming of the Jews. Muslims are pointedly told not to emulate the behaviour of the Jews, or to fall for their trickery and deceit.

Yahudiylar Islom dastlabki davrida ba'zi islomiy qoidalar va talablarga kiritilgan o'zgartirish va qo'shimchalar masalasini ko'tarib chiqqanga o'xshaydi. Ular buni musulmonlar ongida shubha uyg'otish uchun ishlatganlar, ularning dinining to'g'riligi va haqqoniyligini so'roq ostiga olganlar. Ularning fikricha, agar o'sha qoida va g'oyalar Xudodan kelgan bo'lganida, ularni o'zgartirish yoki almashtirish kerak bo'lmas edi.

It appears that the Jews were making an issue of the modifications and amendments that had to be made to some Islamic rules and requirements during the formative years of Islam. They utilized this to raise doubts in Muslim minds, questioning the validity and veracity of their religion. Had those rules and ideas originated from God, the Jews argued, they would not have had to be changed or replaced.

Bu ayyorona kampaniya qiblaning, ya'ni musulmonlar namozda yuzlanadigan yo'nalishning Quddusdan Makkadagi Ka'baga o'zgartirilishi bilan kuchaydi. Bu o'zgarish Payg'ambar ﷺ Madinaga hijrat qilganlaridan, ya'ni milodiy 622-yildan o'n olti oy o'tgach yuz berdi.

This insidious campaign gathered strength when the direction faced by Muslims in prayer, the qiblah, was changed from Jerusalem to the Ka`bah in Makkah, sixteen months after the Prophet’s arrival in Madinah in 622 CE.

Madinaga kelganidan so'ng, Payg'ambar ﷺ o'z izdoshlariga ibodat paytida Yahudiylikning muqaddas shahri bo'lgan Quddus tomon yuzlanishni buyurdi. Bu yahudiylarga o'z dinlarining ustun, yagona haqiqiy din ekani haqida bahslashish uchun asos berdi. Bu esa Payg'ambar ﷺning, garchi buni hech qachon so'z bilan ifodalamagan bo'lsalar ham, ibodatlar Makkadagi Ka'baga qarab qilinishini istashiga sabab bo'ldi. Vaqt o'tishi bilan bu istak yanada kuchayib bordi, to aytilmagan istagi ushbu surada keyinroq ko'rib chiqilganidek, ijobat bo'lguncha.

Ey iymon keltirganlar, (Payg'ambarga): «Bizga quloq solinglar» demanglar, balki «Bizga mehr-shafqat qiling» deb ayting va (diqqat bilan) tinglang. Kofirlar uchun og'ir azob bor. Kitob ahllaridan bo'lgan kofirlar ham, mushriklar ham Rabbingiz tomonidan sizlarga biror ne'mat nozil bo'lishini istamaydilar. Ammo Alloh xohlagan kishisini o'z rahmati bilan xoslaydi; Uning fazli ulug'dir. Biz biror oyatni bekor qilsak yoki uni unutdirsak, undan yaxshiroq yoki o'shasini keltiramiz. Bilmaysizmi, Alloh har narsaga qodirdir? Bilmaysizmi, osmonlar va yer mulki Allohniki ekanini va Allohdan o'zga sizlarga na do'st, na yordamchi borligini? Sizlar ilgari Musodan so'ralgandek, o'zlariga yuborilgan Payg'ambardan (ortiqcha) narsalarni so'ramoqchimisiz? Iymonni kufrga almashtirgan kishi, albatta, to'g'ri yo'ldan adashgan bo'ladi. Kitob ahllaridan ko'pchilik, haq ularga aniq bo'lganidan keyin ham, nafslaridagi hasad tufayli, sizlarni iymoningizdan so'ng yana kofirlikka qaytarishni xohlaydilar. Shunday ekan, Alloh o'z amrini kelturguncha kechiring va sabr qiling. Albatta, Alloh har narsaga qodirdir. Namozni to'kis ado eting va zakot bering. O'zingiz uchun qilgan har qanday yaxshiligingizni Alloh huzurida topasiz. Alloh qilayotgan amallaringizni ko'rib turuvchidir.

“Believers, do not say [to the Prophet]: “Listen to us,’ but say: “Have patience with us,’ and hearken. Grievous suffering awaits the unbelievers. Neither the unbelievers among the people of earlier revelations nor the idolaters would like to see any blessing ever bestowed upon you by your Lord. But God favours with His mercy whom He wills; His grace is infinite. Any revelation We annul or consign to oblivion We replace with a better or similar one. Do you not know that God has power over all things? Do you not know that God has sovereignty over the heavens and the earth, and that apart from God you have no one to protect you or give you help? Do you wish to ask of the Messenger who has been sent to you the same as was formerly asked of Moses? He who barters faith for unbelief has surely strayed away from the right path. Many among the people of earlier revelations would love to lead you back to unbelief now that you have embraced the faith. This they do out of deep-seated envy, after the truth has become manifest to them; so forgive and forbear until God makes known His decree. Indeed, God has power over all things. Attend regularly to your prayer and pay zakāt (financial duty); for, whatever good you do for your own sake you shall find it with God. God sees all that you do. (Verses 104-110)

Passajning boshidagi oyat mo'minlarga murojaat qilib, ular Payg'ambar bilan gaplashganda ba'zi arabcha so'zlar ustida o'ynab, yahudiylarga taqlid qilmasliklarini buyuradi. Shunday so'zlardan biri rā`inā bo'lib, u "bizni tinglang" degan ma'noni anglatadi, ammo uning talaffuzini nozik o'zgartirib, "beandisha ahmoq" degan haqoratli ma'noni berish mumkin edi. Ular Payg'ambarni ochiqdan-ochiq haqorat qilishga jur'at etolmagani uchun, haqoratning bunday qo'rqoqona shaklidan foydalanardilar. Musulmonlarga esa Payg'ambarga murojaat qilishda, uni haqoratli ma'noga burib bo'lmaydigan sinonim so'zlarni ishlatish tavsiya etilgan.

Sūra shundan so‘ng yahudiylar va xristianlarning o‘zlarini yagona solih xalq ekanliklari va oxirat hayotida jannatga kirish kafolatiga ega ekanliklari haqidagi umumiy da’volarini ko‘rib chiqadi. Shu bilan birga ular bir-birlarini qoralashda va bir-birlariga ayblar qo‘yishda davom etadilar. Keyin esa mazkur masala yuzasidan Allohning yakuniy so‘zini bayon qiladi. “Ular aytadilar: «Yahudiy yoki nasroniy bo‘lmagan kishi jannatga kirmas». Bu ularning behuda orzulari. Ayting: «Agar rostgo‘y bo‘lsangiz, dalilingizni keltiring!». Albatta, kim o‘zini Allohga topshirib, yaxshi amallar qilsa, ana shunday kishilarning mukofoti Robbilari huzurida bo‘ladi. Ularga hech qanday qo‘rquv ham, g‘am-alam ham bo‘lmaydi”. Yahudiylar: «Nasroniylarning e’tiqodi asossiz», — deydilar, nasroniylar esa: «Yahudiylarning e’tiqodi asossiz», — deydilar. Holbuki ular ikkalasi ham Kitobni o‘qiydilar. Bilimsizlar ham xuddi shunday gapni aytadilar. Qiyomat kunida esa Alloh ular o‘rtasidagi ixtilofli masalalarda hukm qiladi”. (111-113-oyatlar)

The sūrah then deals with some general claims made by Jews and Christians, to the effect that they are the only righteous people who are assured of being admitted to heaven in the life to come. At the same time they continue to denounce and throw charges at each other. It then goes on to give God’s final word on the matter. “They declare, ‘None shall enter Paradise unless he is a Jew or a Christian.’ Such are their wishful fancies. Say, ‘Produce your proof, if what you say is true.’ Indeed, whoever surrender themselves to God, while doing good works, shall have their reward with their Lord; they shall have nothing to fear nor shall they grieve. The Jews say the Christians have no basis for their faith and the Christians say the Jews have no basis for their faith. Yet they both recite the Scriptures. Those devoid of knowledge say likewise, and on the Day of Judgement God shall judge between them on all their disputes.” (Verses 111-113)

Garchi Qur'on nozil bo'layotgan paytda Madinada yahudiylarnikiga nisbatan kuchli nasroniy mavjudligi sezilmasa-da, matn ikkala guruhni ham, shuningdek, mushriklarni ham eslatadi hamda ularning da'volarini asossiz deb rad etib, o'z fikrlarini isbotlovchi dalil keltirishga chaqiradi. "Ular aytdilar: Yahudiy yoki nasroniy bo'lmagan kishi jannatga kirmaydi." Bu ikki guruhning dalillari haqidagi ikki tomonlama xabardir.

Although, when the Qur’ān was being revealed, there was no strong Christian presence in Madinah, as compared to that of the Jews, the text refers to both groups as well as to the polytheists, dismissing their claims as baseless and challenging them to provide evidence to support their argument. “They declare: None shall enter Paradise unless he is a Jew or a Christian.” This is a dual report of what both groups argued.

Aks holda, yahudiylar faqat o‘zlarining jannatga tayinlangan ekanliklarini da’vo qilar edilar, nasroniylar esa xuddi shunday da’voni o‘zlari uchun qilar edilar. Ikkala da’vo ham maqtanchoqlik bo‘lib, ularni tasdiqlaydigan dalil yo‘q. Shu sababli, Alloh taolo Payg‘ambar ﷺ ga ularning da’volariga qarshi chiqishni buyuradi.

Sura shundan keyin yahudiy va nasroniylarda mavjud bo‘lgan Xudo haqidagi buzilgan tushunchalarni muhokama qiladi. U ularni arab mushriklarining e’tiqodlari bilan solishtiradi va ular o‘rtasidagi aniq o‘xshashliklarga urg‘u beradi. Shundan so‘ng bu noto‘g‘ri tushunchalarni tuzatib, Islomning haqiqiy yagonaparastlik e’tiqodini bayon qiladi. “Ular: ‘Xudo O‘ziga o‘g‘il olgan’, deydilar. U Pok va Yuksakdir! Osmonlarda va yerda bor narsa Uniki; hamma narsa Unga itoatkordir. U osmonlar va yerni yo‘qdan bor qilguvchidir. Biror ishni qilmoqchi bo‘lsa, unga faqat «Bo‘l!» deydi, shu zahoti u bo‘ladi. Bilimsizlar: ‘Nega Xudo bizga gapirmaydi yoki bizga biror belgi ko‘rsatilmaydi?’, deydilar. Ulardan oldingilar ham xuddi shunday talab qilganlar: ularning dillari bir-biriga o‘xshaydi. Biz qat’iy ishonchga ega bo‘lgan kishilar uchun belgilarni aniq-ravshan bayon qildik.” (116-118-oyatlar)

The sūrah then discusses certain distorted concepts of Godhead held by Jews and Christians. It highlights the contrast between those and the beliefs held by the pagan Arabs, emphasizing the striking similarities, before it corrects those erroneous concepts and presents the true unitarian belief of Islam. “They say, ‘God has taken to Himself a son.’ Limitless is He in His glory! His is all that is in the heavens and on earth; all things are obedient to Him. He is the Originator of the heavens and the earth. When He wills something to be, He need only say, Be, and it is. Those devoid of knowledge say, ‘Why does not God speak to us, nor is a sign shown to us?’ The same demands were made by people before them: their hearts are all alike. We have made the signs very clear for those with firm conviction.” (Verses 116-118)

Darhaqiqat, "Xudo Ota" degan tushuncha butunlay adashgan bo'lib, u faqat Iso alayhissalomni Xudoning o'g'li deb hisoblagan xristianlar bilan cheklanmagan; chunki ba'zi yahudiylar ham Uzayrni Xudoning o'g'li deb bilganlar, arab mushriklari esa farishtalarni Xudoning qizlari deb hisoblaganlar. Sura bu uch guruhni — ularning barchasi o'sha paytda Arabistonda Islomga qattiq dushman edi — ularning e'tiqodlariga batafsil to'xtalmasdan qoralaydi.

Indeed, the totally misguided notion of “God the Father” was not restricted to the Christians who take Jesus to be the son of God; for some Jews also believed that Ezra was a son of God, while the Arab idolaters believed that the angels were God’s daughters. The sūrah condemns these three groups, all fiercely antagonistic towards Islam in Arabia at the time, without going into details of their beliefs.

Shu o'rinda shuni qayd etish qiziqarliki, o'sha guruhlar bugungi Islomga qarshi chiqadigan uch guruh bilan juda yaqin o'xshashlikka ega: jahon sionizmi, salib yurishchi cherkovlar va xalqaro kommunizm. Ularning oxirgisi esa arab mushriklari hech qachon bo'lgan darajada Islomga yanada dushmanroqdir.

Sūraning yahudiylarning, nasroniylarning va arab mushriklarining da'volarini rad etgach hamda ularning Islomga qarshi chiqishining haqiqiy sabablarini ochib bergach, to'g'ridan-to'g'ri Payg'ambar Muhammad ﷺ ga murojaat qiladi, uning risolatini belgilaydi va mas'uliyatini aniqlaydi. Shuningdek, u o'zi va yahudiylar hamda nasroniylar o'rtasidagi nizoning haqiqiy mohiyatini fosh etadi: ular shunday katta bahoni talab qilganki, Muhammad ﷺ da na o'sha baho bor edi, na uni to'lashga qodir edi. "Biz sizni haqqa, xushxabar beruvchi va ogohlantiruvchi sifatida yubordik. Do'zax olovi ahli haqida sizdan so'ralmaydi. Yahudiylar ham, nasroniylar ham, to'z ularning dinига ergashmaguningizcha, sizdan hech qachon rozi bo'lmaydilar. De: «Allohning hidoyati — yagona haqiqiy hidoyatdir». Sizga ilm kelganidan keyin ularning havolariga ergashsangiz, Allohdan sizni himoya qiladigan ham, sizga yordam beradigan ham bo'lmaydi. Biz kitob bergan kishilar uni o'qish haqqi bilan o'qiydilar, unga haqiqatan ishonadilar. Unga kufr keltirganlar esa ziyon ko'ruvchilardir." (119-121-oyatlar)

Having dismissed the false claims of the Jews, the Christians and the Arab idolaters and revealed the real motives driving them to oppose Islam, the sūrah directly addresses the Prophet Muĥammad in order to define his mission and specify his responsibilities. It also exposes the true nature of the dispute between him and the Jews and Christians, who wanted to exact a very high price that Muĥammad neither possessed nor was able to afford. “We have sent you with the truth; a bearer of glad tidings and a warner. You shall not be questioned about those who are destined for the blazing fire. Never will the Jews nor yet the Christians be pleased with you unless you follow their faith. Say, ‘Gods guidance is the only true guidance. ‘Should you follow their desires after all the knowledge that has come to you, you would have none to protect you from God, nor to give you help. Those to whom We have given the Book, and who recite it as it ought to be recited, truly believe in it; those who deny it are utter losers.” (Verses 119-121)

“Biz sizni haqiqat bilan yubordik...” Bu oyatlardagi bu boshlovchi gap Payg‘ambarga (ﷺ) kuchli ishonch bag‘ishlaydi: u Payg‘ambarga (ﷺ) o‘z vazifasining mohiyati haqidagi har qanday shubha yoki qo‘rquvni bartaraf etishga va uning da’vatini buzishga qaratilgan har qanday rejani yoki tahdidni barbod qilishga yordam beradi. Bu ibora juda keskin va qisqa ifodalangan bo‘lib, unga kuch va ta’sirchanlik bag‘ishlaydi.

“We have sent you with the truth...” This opening statement in these verses gives strong reassurance to the Prophet that would help him to dispel any doubts or fears regarding the nature of his mission, and to foil any schemes or threats to undermine it. It is expressed very sharply and succinctly, giving it force and impact.