Până acum în sūrah, dezbaterea cu oamenii revelațiilor anterioare, adică evreii și creștinii, s-a concentrat în principal asupra istoriei israeliților și a reacției lor față de Profeții care au venit să-i conducă, asupra învățăturilor pe care le-au predicat acești Profeți și asupra legămintelor și angajamentelor pe care israeliții și le-au asumat. Aceasta a acoperit o perioadă istorică de la epoca lui Moise până la vremea lui Muhammad ﷺ (pacea fie asupra amândurora). Argumentul de până acum a fost, în cea mai mare parte, cu evreii, iar cu creștinii mai scurt, cu câteva referiri la idolatri, în special atunci când împărtășeau anumite trăsături cu celelalte două grupuri.

So far in the sūrah, the debate with the people of earlier revelations, i.e. the Jews and the Christians, has mainly focused on the historical record of the Israelites and their response to the Prophets who came to lead them, the teachings that these Prophets preached, and the covenants and pledges to which the Israelites committed themselves. This covered a historical span from the era of Moses to the time of Muĥammad (peace be upon them both). The argument so far was in the most part with the Jews, shorter ones with the Christians, with a few references to the idolaters, particularly when they shared certain features with the other two groups.

Ushbu bo‘limda biz tarixda yanada orqaga, Ibrohim davriga qaytamiz. Bu yerda keltirilgan voqealar va batafsil bayon sūraning umumiy mavzusi bilan to‘liq mos keladi. Shu bilan birga, ular oyatlar nozil bo‘lgan paytda Madinada musulmonlar bilan yahudiylar o‘rtasida davom etayotgan uzoq va og‘ir bahsga ham bevosita aloqador.

In this section we are taken farther back in history, to the era of Abraham. The events and amount of detail presented here fall neatly into context with the subject matter of the sūrah as a whole. They are also immediately relevant to the long and hard debate that was taking place between the Muslims and the Jews in Madinah when these verses were revealed.

Avvalgi vahiylar ahlining nasablari Ibrohim (alayhissalom)ning o‘g‘li Ishoq orqali uning zotiga borib taqaladi. Tabiiyki, ular bu nasabdan doimo faxrlanib kelganlar, xuddi Ibrohimga va uning zurriyotiga berekat berish haqida Alloh qilgan va'dalarni hamda ular bilan tuzgan ahdni qadrlaganlari kabi. Bu esa ularni solih bo‘lish va insoniyatga Alloh xabarining vorisi bo‘lish borasida o‘ziga xos da'volar qilishga olib kelgan. Shuningdek, ular qanday amal qilmasinlar, jannat faqat o‘ziniki, degan xatoga yo‘l qo‘yishgan.

The people of earlier revelations trace their origins back to Abraham by way of his son Isaac (peace be upon them). Understandably, they have always been proud of this relationship, just as they have cherished the promises God made to Abraham to bless him and his seed, and the covenant God made with them. This has led them to make exclusive claims to righteousness and custodianship of God’s message to mankind. It has also misled them into believing that heaven is exclusively theirs, whatever they do.

Rabbisi Ibrohimni bir qancha amrlar bilan sinaganida, u ularni ado etgach, Alloh dedi: «Men seni insonlarga imom qilib tayinladim». Ibrohim so‘radi: «Avlodlarimdan-chi?» Alloh dedi: «Mening ahdim zolimlarga tegishli emas».

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)

Bu yerda Payg‘ambar ﷺ ga Alloh Ibrohimga ma’lum amrlar va vazifalarni uning imonini, sadoqatini va qat’iyatini sinash maqsadida yuklaganini eslatiladi. Qur’onning boshqa joyida u: “Vazifasiga sodiq bo‘lgan Ibrohim” (53:37) deb ta’riflanadi. Bu Allohning Ibrohimning o‘sha vazifalarni sodiqlik bilan va to‘liq bajarganini tan olishi bo‘lib, uni Alloh nazarida juda yuksak martabaga ega qiladi. Shu sababli Allohning va’dasi: “Men seni insonlarga imom qilib tayinladim”. Shunday qilib, Ibrohim ergashiladigan yetakchi, odamlarga barcha yaxshiliklarga yo‘lni ko‘rsatuvchi shaxsga aylanadi.

The Prophet is here reminded of how God had imparted certain commandments and obligations to Abraham in order to test his faith, loyalty and resolve. Elsewhere in the Qur’ān, he is described as “Abraham, who was faithful to his trust.” (53: 37) This is a recognition by God of Abraham’s faithful and complete fulfilment of those obligations, according him a very high rank in God’s estimation. Hence, God’s promise: “I have appointed you a leader of mankind” Thus, Abraham becomes the leader to be followed, the one who shows people the way to all goodness.

Инсон бўлгани учун Иброҳим ушбу баракат ва имтиёзни ўз авлодларига ҳам тегишли бўлишини тилашга дарҳол ундалади. Иброҳим изҳор этган истак табиий ва инсоний инстинктив реакция эди, чунки инсон доимо ўз ютуқ ва эришган натижаларини кўпайтиришга ва абадийлаштиришга интилади. Билим ва тажрибанинг бир авлоддан иккинчисига ўтиши орқали инсониятнинг ҳаёти яхшиланади ва ҳаёт сақланиб қолади. Инсоннинг бу табиий ва зарур жараёни танқид ва ҳужумлар нишонаси бўлиб келган, ҳолбуки Ислом унинг аҳамиятини тан олади ва мерос ҳуқуқи қонуни орқали уни тарғиб қилади, шу тариқа у инсон жамиятига тўлиқ хизмат қилади.

Being human, Abraham is immediately prompted to wish for that blessing and privilege to be extended to his offspring. What Abraham expressed was a natural instinctive human reaction, because man is always eager to multiply and perpetuate his achievements and attainments. By the passing of knowledge and experience from one generation to the next, the human lot is improved and life is preserved. This natural and necessary human process has been a target for criticism and attack, while Islam recognizes its importance, and promotes it through its law of inheritance, so that it serves human society to the full.

"Biz Uyni (Ka'bani) insonlar uchun qaytib keladigan joy va xavfsizlik maskani qildik. Ibrohim turgan joyni ibodat o'rni qilib oling." Ibrohim va Ismoilga Mening uyimni tavof qiluvchilar, u yerda itikof bilan qolувchilar va ruku' hamda sajda qiluvchilar uchun poklashni topshirdik. (125-oyat)

We made the House [i.e. the Ka`bah] a resort for mankind and a sanctuary: Make the place where Abraham stood as a place of prayer.’ We assigned to Abraham and Ishmael the task of purifying My House for those who walk around it, those who sojourn there for meditation and those who bow down and prostrate themselves in prayer. (Verse 125)

Muqaddas Uy, Ka'ba, Quraysh arablari tomonidan harom qilindi; ular uning ishonchli xizmatchilari va himoyachilari bo'lishi kerak edi. Ular mo'minlarga zulm o'tkazdilar, ularni ta'qib qildilar va Makkadan quvdilar. Holbuki, Alloh xohlagan ediki, bu Uy barcha irqdagi insonlar pana topadigan maskan bo'lsin. Unda barcha uchun tinchlik va xavfsizlik topilishi kerak edi.

The Sacred House, the Ka`bah, was defiled by the Arabs of the Quraysh who were supposed to be its trusted caretakers and custodians. They harassed and persecuted the believers and drove them out of Makkah. Yet God wanted this House to be a sanctuary to which people of all races resort. In there people should find peace and security for all.

Arablarga "Ibrohim turgan joy", ya'ni Ka'baning atrofidagi butun hudud ibodat joyi sifatida belgilangan edi. Shu sababli uning keyinchalik namozda yuzlanadigan joy, ya'ni qibla deb atalishi hech kimda e'tiroz uyg'otmaydigan juda tabiiy bir rivojlanish edi. Axir, ibodatlarini avvalo shu joyga qaratgan birinchi kishilar — Ibrohimning tavhid dinining qonuniy vorislari bo'lgan musulmonlar edi, chunki bu joy faqat Allohga va boshqa hech kimga bag'ishlangan edi. Ibrohim va Ismoil — Allohning ikki taqvodor va xolis bandasi — ushbu joyni tozalash va unga ibodat hamda tafakkur uchun keladigan ziyoratchilarni kutib olishga tayyorlash vazifasi bilan mas'ul qilingan edi. Ular bu joyga egalik da'vo qilmas, uni boshqa birovga topshirish ham ularning qo'lidan kelmas edi. Ular Ulug' Allohning shunchaki bandalari va Uning muqaddas hamda hurmatli Uyining posbonlari edi.

The Arabs had been directed to establish “the place where Abraham stood”, which is a reference to the whole area surrounding the Ka`bah, as a place for prayer, which makes its subsequent designation as a qiblah, a spot towards which Muslims turn in Prayer, a very natural progression raising no objections from anyone. After all, it had been the very first place to which Muslims, the legitimate heirs of Abraham’s monotheistic religion, had turned in their prayer, because it had been dedicated to God and to no one else. Abraham and Ishmael, two pious and sincere servants of God, had been charged with cleansing it and preparing it for pilgrims who would come to it for worship and meditation. They would make no claim to its ownership, nor did they have it in their power to pass such ownership to anyone else. They were mere servants of God Almighty and keepers of His sacred and revered House.

Shu nuqtada biz yana bir ajoyib manzaraning guvohi bo‘lamiz: Ya’qub vafot etish oldida yotgan, atrofida to‘plangan farzandlariga so‘nggi hikmatli so‘zlari va nasihatlarini bayon qilmoqda:

At this point we come to witness another awesome scene: Jacob on his deathbed, giving his last words of wisdom and advice to his children, gathered around him:

Yoqub vafot etish holiga yaqinlashganda huzurida bo'lganmisiz? U farzandlariga dedi: «Men o'lganimdan keyin kimga sig'inasizlar?» Ular javob berdilar: «Biz sizning xudoyingizga, ota-bobolaringiz Ibrohim, Ismoil va Ishoqning xudosiga — yagona Xudoga sig'inamiz. Biz Unga bo'ysunuvchimiz».

“Were you present when death approached Jacob? He asked his children, ‘Whom will you worship when I am gone?’ They replied, ‘We will worship your God, the God of your forefathers Abraham, Ishmael and Isaac, the One God. To Him we submit ourselves.’“ (Verse 133)

Bu, haqiqatan ham buyuk va tantanali voqea. Yoqub vafot etayotganda uni eng ko'p tashvishga solgan va yagona masala — o'limidan keyin farzandlari qaysi dinga amal qilishlari edi. U o'z merosining taqdiri va unga ishonib topshirilgan dinning kelajagi haqida qayg'urardi. Farzandlarining javobi unga albatta eng xotirjamlik bag'ishlagan va quvontirgan bo'lsa kerak. Zanjir uzilmaydi, Ibrohimning merosi esa ko'p avlodlar davomida yashab qolishi aniq edi.

It is indeed a tremendous and solemn occasion. The most important and only issue that concerned Jacob as he drew his last breath was the religion his children were to follow after his death. He was worried about the fate of his legacy and the future of the religion placed in his trust. His children’s reply must have been most reassuring and gratifying for him. The chain would not be broken, and the legacy of Abraham was sure to live on for many generations to come.

Yoqub farzandlariga so‘raydi: “Mening vafotimdan keyin kimga ibodat qilasizlar?” (133-oyat) Shu tariqa u ularni nima uchun yig‘ganini, vafotidan oldin qaysi masalada ishonch hosil qilmoqchi bo‘lganini bayon etadi. Bu masala o‘sha muborak uyning amonati va merosidir. Uning farzandlari esa o‘z amonatiga sodiq qolishlariga Yoqubni ishontiradilar. Shunday qilib, Ibrohimning o‘sha merosi Yoqub farzandlari qo‘lida saqlanib qoldi, ular esa o‘zlarining Xudoga bo‘ysunganliklarini aniq bayon etadilar.

Jacob asks his children: “Whom will you worship when I am gone?” (Verse 133) He thus tells them why he gathered them, and the issue he wanted to be sure of before his death. It is the trust and the heritage of that blessed house. His children reassure Jacob that they would be true to their trust. Thus, the same heritage of Abraham was safe with Jacob’s children, who clearly state that they have submitted themselves to God.

Ushbu tarixiy fon – Alloh taolo Ibrohim alayhissalom bilan tuzgan ahd, Ka'bani qurish va Ibrohim alayhissalomning diniy merosiga bo'lgan haqqa qarab, sura yahudiy va nasroniylarning ba'zi dalillari hamda da'volarini yanada chuqurroq tahlil qiladi. U ushbu dalillardagi zaif tomonlarni va ularning ortida turgan yashirin, xudbin niyatlarni fosh etadi. Bo'lim esa Islomni insonning har tomonlama kamolga yetkazuvchi va barcha uchun umumiy bo'lgan dini sifatida ko'rsatish bilan yakunlanadi; uni faqat o'jar va noshukr kishilargina qabul qilmay, rad etadilar.

Against this historical background of God’s covenant with Abraham, the building of the Ka`bah and the entitlement to the religious heritage of Abraham, the sūrah takes a closer look at some Jewish and Christian arguments and claims. It exposes the weakness in those arguments and the insidious ulterior motives behind them. The passage is rounded off by presenting Islam as man’s comprehensive and universal religion, opposed and rejected only by those who are stubborn and ungrateful:

Ular: «Yahudiy yoki nasroniy dinига эгалик қилинг, шунда тўғри йўлга тушасиз», дейдилар. Айтинг: «Йўқ, биз Иброҳим динига эгамиз. У Аллоҳга тўла таслим бўлган ва ширк келтирувчилардан бўлмаган ҳанифдир». Айтинг [барчангиз]: «Биз Аллоҳга, бизга нозил қилинганга, Иброҳим, Исмоил, Исҳоқ, Яъқуб ва уларнинг авлодларига нозил қилинганга, Мусо ва Исога берилганга ҳамда барча пайғамбарларга Роббилари томонидан берилганга имон келтирдик. Биз уларнинг орасида ҳеч қандай фарқ қилмаймиз ва Унга бўйсунувчилармиз». Агар улар сизлар имон келтирган нарсага ўхшаш имон келтиргандаларида, тўғри йўлда бўлар эдилар. Агар юз ўгирсалар, улар ихтилофда бўлурлар. Бас, Аллоҳ сизни уларнинг шарридан етарли қилади. У эшитгувчи ва билгувчидир.

They say, ‘Follow the Jewish faith — or, follow the Christian faith — and you shall be rightly guided.’ Say, ‘No. We follow the faith of Abraham, who was truly devoted to God, and was not of those who associated partners with God.’ Say [all of you], ‘We believe in God and in what has been revealed to us, and in what was revealed to Abraham, Ishmael, Isaac, Jacob and their descendants, and in what was given to Moses and Jesus, and in what all prophets have been given by their Lord. We make no distinction between any of them, and to God we have surrendered ourselves. ‘ If they come to believe in the way you believe, they will be rightly guided; but if they turn away, they will be in schism, but God will protect you from them; He hears all and knows all.’ (Verses 135-137)

Payg'ambar ﷺ yahudiylar va nasroniylarni bir xil chaqiriq bilan yuzma-yuz kelishga, ularni musulmonlar bilan birga Ibrohim alayhissalomning dinига, ya'ni yer yuzida Islom dinining asoschisi bo'lgan ota dinига qaytishga teng ravishda chaqirishga buyurilgan. U Xudo bilan ahd tuzgan va o'z ahdiga sodiq qolgan zot edi.