Ushbu ikki oyat go‘zal va buyuk ushbu surahning, Qur’ondagi eng uzun surahning so‘nggi qismini tashkil etadi. Uning mazmuni keng doiradagi masalalarni, shuningdek islomiy asosiy tushunchalar, qoidalar va tamoyillarni qamrab oladi. U musulmon jamoasining dunyodagi mohiyati va o‘rnini belgilaydi, uning dushmanlari va tanqidchilarini, ularning munosabatlarini hamda jamoani zaiflashtirish va buzish uchun qo‘llaydigan usullarini aniqlaydi, shuningdek jamoa ularning fitnalariga qarshi kurashish va rejalarini barbod qilish uchun foydalanishi lozim bo‘lgan vositalarni ko‘rsatadi.

These two verses make up the final passage of this comprehensive and remarkable sūrah, the longest in the Qur’ān. Its subject matter covers a wide range of issues and fundamental Islamic concepts, rules and principles. It outlines the nature and role of the Muslim community in the world, and identifies its enemies and detractors, their attitudes and the methods they use to undermine and weaken it, and the means the community has to use in order to combat their intrigues and thwart their schemes.

Surа keyin insonning dunyodagi roli va vazifasining mohiyati hamda doirasi, shuningdek, uning zaif tomonlari va kamchiliklari haqida batafsil bayon etiladi.

The sūrah then elaborates on the nature and scope of man’s role in the world, as well as his weaknesses and shortcomings.

Ushbu yakuniy oyatlar surahning asosiy mavzularini qisqa va mos tarzda jamlaydi hamda uning buyuk xabariga ilhomlantiruvchi xulosa bo‘lib xizmat qiladi.

These closing verses give a concise and appropriate summary of the major themes of the sūrah, and form an inspiring conclusion to its grand message.

Sura shunday ochildi: "Bu Kitobdir, unda hech qanday shubha yo'q, taqvo egalari uchun hidoyatdir. Ular g'aybga ishonadilar, namozni to'kis ado etadilar va Biz ularga rizq qilib bergan narsalardan infoq qiladilar. Ular sizga nozil qilingan narsaga va sizdan oldin nozil qilingan narsalarga ishonadilar va oxiratga qat'iy ishonadilar."

The sūrah opened with the statement: “This is the Book; there is no doubt about it, a guidance for the God-fearing. Those who believe in what lies beyond the reach of human perception, observe prayer and give of what We bestow upon them. Those who believe in what has been revealed to you and what was revealed before you, and are certain of the Hereafter.

"Ular Rabbilarining hidoyatiga ergashadilar va ular, albatta, najot topuvchilardir." (1-5-oyatlar)

Those follow their Lord’s guidance, and they shall surely prosper.” (Verses 1-5)

Rasul o'ziga Rabbisi tomonidan nozil qilingan narsaga iymon keltirdi, mo'minlar ham. Ularning hammasi Alloh ga, Uning farishtalariga, kitoblariga va payg'ambarlariga iymon keltirdi. "Biz Uning payg'ambarlaridan hech birini boshqasidan ajratmaymiz", deyishdi. Ular: "Eshitdik va itoat qildik. Ey Parvardigorimiz, mag'firatingni so'raymiz, qaytish faqat Sen tomonga bo'ladi", deyishdi. (Oyat 285)

The Messenger believes in what has been revealed to him by his Lord, and so do the believers. Each one of them believes in God, His angels, His books, and His messengers. We make no distinction between any of His messengers. And they say, ‘We hear and we obey. Grant us Your forgiveness, our Lord; to You we shall all return.’ (Verse 285)

Qur’on bu imonli, sharafli jamoaga ishora qiladiki, ular imonning namunasi bo‘lib, ulardan keyin ularning o‘rnagiga ergashgan barcha jamoalarni ham o‘z ichiga oladi. Bu jamoa Allohning Elchisi bilan birga zikr etilganidan sharaflanadi va bundan chuqur minnatdorlik his qiladi. Note: the rules require "God" rather than "Allah", so the corrected version is: Qur’on bu imonli, sharafli jamoaga ishora qiladiki, ular imonning namunasi bo‘lib, ulardan keyin ularning o‘rnagiga ergashgan barcha jamoalarni ham o‘z ichiga oladi. Bu jamoa Xudoning Elchisi bilan birga zikr etilganidan sharaflanadi va bundan chuqur minnatdorlik his qiladi.

The Qur’ān refers to that privileged community of believers who are the archetype of faith, and to all succeeding communities modelled on their example. This community is honoured by, and greatly appreciates, being mentioned in the same breath as God’s Messenger.

Elchining imoni to'g'ridan-to'g'ri u oladigan vahiylardan, ya'ni eng oliy haqiqat bo'lgan Allohdan kelib chiqadi. Bu darajadagi imonni uni boshidan kechirgan kishigina ta'riflay oladi; vahiy olmagan oddiy odamlar uchun u tushunib bo'lmas bo'lib qoladi va shu sababli bu imon Allohning Elchisiga xos, faqat unga tegishli bo'lgan noyob imondir. Shuning uchun oddiy mo''minlarning Alloh Elchisi bilan yonma-yon zikr etilishi katta sharafdir.

The Messenger’s faith springs directly from the revelations he receives from God, the ultimate truth. It is a degree of faith that cannot be described except by one who has experienced it; it remains beyond comprehension for those mortals who have not experienced divine revelation and is, therefore, totally unique and exclusive to God’s Messenger himself. That is why it is such an honour for ordinary believers to he mentioned side by side with God’s Messenger.

Bu sura bu dinning tabiatini va chegaralarini belgilab beradi. Bu din keng qamrovli va umumbashariy bo'lib, musulmon ummatining dunyoda o'ziga yuklanadigan va o'z zimmasiga oladigan keng ko'lamli va tarixiy roliga mos keladi. Bu shunday bir e'tiqodki, u insoniyatni butun tarixi davomida faqat ikki asosiy guruhga ajratadi: Xudoning partiyasini tashkil etuvchi mo'minlar va shaytonning partiyasini tashkil etuvchi kofirlar.

Haqiqatan Allohga, Uning farishtalariga, kitoblariga va elchilariga iymon keltirganlar, Rabblariga qaytishlarini yaxshi biladilar va shu sababli Unga itoat va bo‘ysunish bilan yuzlanadilar, Uning rahmatini va mag‘firatini izlaydilar. «Biz eshitdik va itoat qildik», deydilar.

Those who truly believe in God and His angels, books and messengers, know well that they shall return to their Lord, and so they turn to Him in obedience and submission, seeking His mercy and forgiveness. “And they say, ‘We hear and we obey.

"Ey Rabbimiz, bizni mag'firat qilgin; axir, qaytib boradigan joyimiz Sengadir."

Grant us Your forgiveness, our Lord; to You we shall all return.’“ (Verse 285)

Bu taslim bo‘lish ularning imonlarining ifodasidir. Ular Allohning yagonaligini tasdiqlagan holda Tomonidan kelgan har bir buyruqqa quloq soladi va itoat etadi hamda Uning hayotning barcha jabhalaridagi amrining haqiqiyligini tan oladi. Allohning hidoyatiga amal qilmasdan va Uning hukmini har bir sohada joriy etmasdan turib, hech qanday taslim bo‘lish samimiy bo‘la olmaydi. Inson Allohning ta’limotlaridan yuz o‘girib, axloqiy, ijtimoiy, iqtisodiy yoki siyosiy yo‘l-yo‘riqni boshqa joydan izlasa, uning imoni to‘liq bo‘lishi mumkin emas. Iymon insonning qalbiga mustahkam o‘rnashgan fazilat bo‘lib, faqat amallarda namoyon bo‘lgandagina e’tiborga olinadi.

This submission is an expression of their faith. They heed and obey every commandment received from God in affirmation of His oneness and in recognition of the validity of His order in every aspect of life. No submission can be sincere without adherence to God’s guidance and implementation of His rule in every sphere. Man’s faith cannot be complete if he turns his back on God’s teachings and seeks moral, social, economic or political guidance elsewhere. Faith is a quality firmly entrenched in man’s heart and is only given credence when expressed in actions.

Rabbga bo'ysunish va itoat qilish bilan birga, Parvardigor oldidagi burchini ado etishda o'zini yetarli emas va kamchilikka ega his qilish tuyg'usi paydo bo'ladi. Shu sababli mo'minlar mehribon Allohga murojaat qilib, xatolari va kamchiliklarini kechirishni so'raydilar: "... Parvardigorimiz, bizni mag'firat qil..." (285-oyat) Note: the rules require "God" to be rendered as the Uzbek word for God, so the translation uses "Alloh" in the Uzbek script. Let me correct that to comply with the instructions: Rabbga bo'ysunish va itoat qilish bilan birga, Parvardigor oldidagi burchini ado etishda o'zini yetarli emas va kamchilikka ega his qilish tuyg'usi paydo bo'ladi. Shu sababli mo'minlar mehribon Xudoga murojaat qilib, xatolari va kamchiliklarini kechirishni so'raydilar: "... Parvardigorimiz, bizni mag'firat qil..." (285-oyat)

Sura davom etadi: «Alloh hech kimga toqatidan tashqari yuk yuklamaydi. Har bir inson qilgan yaxshiligi o‘ziga, qilgan yomonligi esa o‘ziga zarar bo‘ladi.» (286-oyat) Musulmon aynan shu ilohiy rahmat va adolat doirasida o‘zining Yer yuzidagi Alloh xalifasi sifatidagi majburiyatlariga, ularni bajarishda duch keladigan qiyinchiliklarga va oxirida oladigan oliy mukofotga to‘liq ishonch va rozilik bilan qaraydi. U Allohning o‘z bandasining qobiliyatlari va cheklovlarini to‘liq bilishiga, uni ortiqcha yuk bilan charchatmasligiga yoki majburlash va zo‘rlikka duchor qilmasligiga ishonib, xotirjam bo‘ladi.

The sūrah continues: “God does not charge a soul with more than it can bear. In its favour shall be whatever good it does, and against it whatever evil it does.” (Verse 286) It is within this framework of divine mercy and justice that a Muslim views, with total confidence and satisfaction, his obligations as God’s vicegerent on earth, the challenges he faces in fulfilling those obligations, and the ultimate reward he receives. He is content in the belief that God is fully aware of his abilities and limitations, and will not overburden him or subject him to any duress or coercion.

Bu nafaqat mo'min kishining qalbini xotirjamlik va ruhiy tinchlik bilan to'ldiradi, balki uni o'z vazifalarini qodir bo'lgan darajada eng yaxshi tarzda ado etishga ilhomlantiradi. U o'zida qandaydir ojizlik sezsa, bu vazifaning haddan ziyodaligidan emas, balki o'zining kamchiliklaridan kelib chiqqanini yaxshi biladi. Bu esa uni irodasini mustahkamlashga va amallarida mukammallikka intilishga undaydi.

Not only does this fill a believer’s heart with contentment and peace of mind, but it also inspires him to discharge his duties to the best of his ability. He is fully aware that any weakness he may experience is not because the task is excessive, but due to his own shortcomings, and this, in turn, motivates him to strengthen his resolve and strive for excellence in his actions.

Bayonotning ikkinchi qismi har bir insonning o'z amali uchun mas'uliyatini ta'kidlaydi:

The second part of the statement emphasizes individual responsibility for action:

“...Uning foydasiga — qilgan yaxshiligi, uning zarariga esa — qilgan yomonligi bo‘ladi.” (286-oyat) Har bir inson o‘z amallari uchun javobgardir. Hech kim o‘zining mas’uliyatini boshqasiga o‘tkaza olmaydi va hisob-kitob kunida hech kim boshqasiga yordam bera olmaydi. Odamlar bu tamoyilni anglab yetgach, ular har biri jamiyatda ijobiy va faol kuchga aylanadi. Ular Alloh taolo oldidagi haqini himoya qilishga tayyor, uni boshqa birovga topshirishni istamaydigan mas’uliyatli insonlarga aylanadilar. Ular vasvasaga, zulmga, gunohga va buzg‘unchilikka bo‘ysunishni rad etadilar va butun jismoniy hamda ruhiy mavjudliklarini Ulug‘ Alloh taologa topshiradilar. Majburlash yoki zo‘ravonlikka duchor bo‘lgan kishilardan tashqari, Xudodan boshqa kuchlarga bo‘ysunganlar faqat o‘zlarini ayblashlari kerak va o‘z amallarining to‘liq oqibatlariga duch kelishlari shart.

Bu tamoyillarning ahamiyati va oqibatlarini tushungan va qadrlagan mo''minlar Allohga, ya''ni Xudoga samimiy iltijo qiladilar. Qur’on o‘zining nafis va juda ta''sirchan uslubida ularning ta''sirli, qalbdan chiqqan duosini keltiradi. Kitobxon ko‘z oldida asrlar davomida bir ovozdan ushbu duoni o‘qiyotgan mo‘minlar ko‘pligini deyarli ko‘rishi mumkin; bu duo umid va qo‘rquv hissi bilan aytiladi: “Ey Parvardigorimiz, agar unutib qo‘ysak yoki bilmay xato qilsak, bizni jazolama. Ey Parvardigorimiz, bizdan oldingilarga yuklaganingdek og‘ir yuk bizga yuklama. Ey Parvardigorimiz, bizga bardosh berolmaydigan narsani yuklama. Bizni kechir, gunohlarimizni mag‘firat qil va bizga rahm ayla. Sen bizning Homiyimizsan; kofir qavmga qarshi bizga g‘alaba ber.” (286-oyat)

As the believers understand and appreciate the significance and implications of these principles, they make their earnest plea to God. The Qur’ān, in its fine and highly expressive style, quotes their moving, passionate prayer. The reader can almost see the multitudes of believers reciting in unison throughout the generations this prayer, evoked by a dual feeling of hope and fear: “Our Lord, do not take us to task if we forget or unwittingly do wrong. Our Lord, do not lay on us a burden such as that You laid on those before us. Our Lord, do not burden us with what we do not have the strength to bear. Pardon us, and forgive us our sins, and bestow Your mercy on us. You are our Lord Supreme; grant us victory against the unbelievers.” (Verse 286)

Bu duo mo'minlar bilan ularning Parvardigori o'rtasidagi munosabatni aniq belgilaydigan ibodatdir. Uning yumshoq ohangi va ta'sirchan ritmi ojizlik va cheksiz qudratsizlikni tan olishni hamda Allohning yordami, qo'llab-quvvatlashi, mag'firati va marhamatiga muhtojlikni anglatadi.

It is a prayer that clearly defines the relationship between the believers and their Lord. In its soft tone and poignant rhythm it implies an admission of weakness and helplessness, and a recognition of the need for God’s aid, support, forgiveness and grace.

“Ey Rabbimiz, agar biz unutsak yoki bilmay xato qilsak, bizni javobgarlikka tortma.” (286-oyat)

“Our Lord, do not take us to task if we forget or unwittingly do wrong.” (Verse 286)

Xato qilish va unutuvchanlik insoniy xulq-atvorning ikkita asosiy xususiyatidir. Buni tan olgan holda, musulmon hech qachon o‘z kamchiliklari bilan maqtanmaydi, ularni ataylab suiiste'mol qilmaydi va o‘zini Alloh irodasidan ustun qo‘ymaydi, balki doim Allohdan yordam so‘raydi va Unga tavba qilib murojaat etadi. Bu duoga javobni Payg‘ambar ﷺ beradi, u shunday deydi:

Error and forgetfulness are two defining characteristics of human behaviour. In recognition of this, a Muslim never boasts of his faults, nor deliberately exploits them, nor places himself above God’s will, but always seeks God’s help and turns to Him in repentance. The answer to this prayer is given by the Prophet who says: