Quyidagi parchada eng diqqatga sazovor jihat shundaki, unda aniq diniy hukmlar haqida gap boradi. Bu hukmlar savollarga javob shaklida berilgan bo‘lib, musulmon jamoasining hushyorligini va o‘zlari qabul qilgan yangi din talablari hamda majburiyatlarini bilish va tushunishga intilishini aks ettiradi. Bu ularning kundalik hayotning har bir jabhasida Islom talablariga muvofiq yashashga bo‘lgan istagini ko‘rsatadi. Haqiqatan ham, bu haqiqiy musulmonning belgisidir: eng kichik tafsilotlarigacha, qanchalik ahamiyatsiz ko‘rinmasin, Islom hukmlarini o‘rganish. Biror ish Islomning unga nisbatan munosabatini aniqlamasdan turib qilinmaydi: agar u ma’qullangan va ruxsat etilgan bo‘lsa, musulmonning hayot tarziga kiradi; aks holda undan voz kechiladi va qochiladi. Bu nozik sezgirlik har bir haqiqiy musulmonda tabiiy ravishda mavjud bo‘ladi.

The most notable feature of the next passage is that it deals with specific religious rulings. These come in the form of answers to questions, reflecting a degree of alertness in the Muslim community, and an eagerness to know and understand the requirements and obligations of their new faith. It shows a desire on their part to live up to the demands of Islam in every aspect of everyday life. This is indeed the mark of a true Muslim: to learn Islamic rulings with respect to every detail, no matter how trivial. No action is taken before establishing the position of Islam on it: if sanctioned and approved, it becomes part of a Muslim’s way of life; otherwise, it is shunned and avoided. This sensitivity is second nature to every true Muslim.

Ba'zi arab yahudiylari, munofiqlar va arablar orasidagi kofirlar tomonidan tarqatilgan dushmanlik targ'iboti natijasida savollar paydo bo'ldi. Musulmonlar o'sha savollarni Muhammad ﷺ ga berar edilar, yo aniqlik kiritish uchun, yo o'sha zaharli targ'ibot qo'zg'agan shubhalarni bartaraf etish uchun. Ko'pincha Payg'ambar ﷺ ga vahiy kelib, to'liq va yakuniy javoblar berilar edi. Bu jarayon musulmonlarga o'z dinlari haqida ma'lumot berib, ularni o'qitadi va ularga qarshi rejalashtirilayotgan har qanday dushmanlik niyatlarining oldini oladi.

Questions were raised as a result of hostile propaganda spread by some Arabian Jews, hypocrites, and unbelievers among the Arabs. Muslims would then put those questions to the Prophet Muĥammad, either to seek clarification or to dispel doubts stirred by that poisonous propaganda. Revelation would often be received by the Prophet giving comprehensive and final answers. This process informs and educates the Muslims about their religion and pre-empts any hostile schemes or designs being contemplated against them.

Bu, Qur’on olib borgan kurashlarning dinamikasini, ya’ni har bir musulmonni ma’rifatli qilish va musulmon jamoasini tashqi xavflarga qarshi mustahkamlash yo‘lidagi kurashlarni yaqqol namoyon etadi.

Ular sizdan nimani sarflashlari kerakligini so'raydilar. Ayting: "Mol-mulkingizdan sarflaganingiz yaxshilik ota-onaga, yaqin qarindoshlarga, yetimlarga, muhtojlarga va yo'lda qolgan musofirlarga bo'lsin. Qanday yaxshilik qilsangiz, Alloh uni albatta biladi."

They ask you what they should spend [in charity]. Say, Anything good you spend of your wealth should go to parents and the near of kin, to orphans and the needy, and to travellers in need. God is well aware of whatever good you do. (Verse 215)

Sadaqa haqidagi mavzu bu oyat nozil bo‘lishidan oldin ham Qur’oni Karimning bir qancha oyatlarida ko‘rib chiqilgan edi. Islom paydo bo‘lgan davrdagi sharoit musulmonlarning ixtiyoriy moliyaviy hissalarini zarur qilib qo‘ygan edi: jamiyat shakllanishi va o‘z mavqeini mustahkamlashi uchun, u duch kelgan katta qiyinchiliklar va urush xavfi hisobga olinganda, bu juda muhim edi. Shuningdek, bu jamiyat ichidagi birdamlik va hamjihatlikning ifodasi bo‘lib, tengsizlikni bartaraf etish hamda sadoqat va o‘z-o‘zini ta’minlashni mustahkamlash uchun ham zarur edi. Bularning barchasi musulmonlar orasida haqiqiy va amaliy jamoa tuyg‘usini shakllantirish uchun zaruriy fazilatlardir.

The subject of charity had already been dealt with in several Qur’ānic passages that preceded the revelation of the present verse. The circumstances that witnessed the birth of Islam made voluntary financial contributions by Muslims absolutely essential in order for the community to emerge and consolidate its position, considering the great difficulties and threat of war it was facing. It was also essential as an expression of solidarity and cohesion within the community, and to eliminate inequality and reinforce loyalty and self-sufficiency. All these are indispensable qualities for building up a true and practical sense of community among the Muslims.

Bu o'rinda ba'zi musulmonlar "nimani infoq qilishlari kerak", ya'ni nimani sadaqa qilishlari kerakligini so'rashgani aytiladi. (215-oyat) Savol musulmonlar sadaqa qilishi mumkin bo'lgan mol turi haqida. Javobda sadaqaga sarflashning mohiyati va eng muhim beneficiarlar belgilab berilgan. Javobning ifodasi, "Ayting: "Mol-dunyongizdan qanday yaxshi narsani sarflasangiz (u sizga ham, sadaqa oluvchiga ham, butun jamiyatga ham foydalidir)", dеган so'zlardan avvalo shuni ko'rsatadiki, sadaqa qilinadigan har qanday narsa beruvchi, oluvchi va butun jamiyat uchun foydalidir. U o'z-o'zidan yaxshi bo'lib, yaxshi sabablar bilan qilinadi. Shuningdek, odamlar o'zlarida bor eng yaxshi narsadan berib, uni boshqalar bilan bo'lishishlari kerakligini anglatadi. Bu muhtojlarga foyda keltirishdan tashqari, beruvchining qalbi va ruhini poklaydi hamda xayrixohlik va fidoyilikka haqiqiy ma'no baxsh etadi.

At this point we are told that some Muslims asked “what they should spend [in charily].” (Verse 215) The question is about the type of money Muslims may give in charity. The reply speaks of the nature of charitable spending and defines the most important beneficiaries. The phraseology of the answer, “Say, ‘Anything good you spend of your wealth,’“ indicates, first of all, that whatever is given in charity is good for the donor, the recipient and the community as a whole. It is good in itself and it is done for good reasons. It also implies that people should give from the best of what they have and share it with others. As well as benefitting the needy, this would purify the donor’s heart and soul and give charity and altruism real meaning.

Quyidagi oyat haqli sabab uchun qurol ko'tarish vazifasi haqida bayon qiladi:

The next verse deals with the duty of taking up arms for a legitimate cause:

"Sizlarga jang qilish farz qilindi, holbuki u sizlarga yoqimsizdir. Ehtimol, sizlar bir narsani yoqtirmasangiz-da, u sizlar uchun yaxshi bo'lar. Ehtimol, sizlar bir narsani yaxshi ko'rsangiz-da, u sizlar uchun yomon bo'lar. Alloh biladi, sizlar esa bilmaysizlar."

“Fighting is ordained for you, even though it is hateful to you. But it may well be that you hate a thing while it is good for you, and it may well be that you love a thing while it is bad for you. God knows, whereas you do not know.” (Verse 216)

Xudo tomonidan barakali deb hisoblangan maqsad uchun qurol ko‘tarish og‘ir burch bo‘lsa-da, bu shunga qaramay zarurdir, chunki u musulmon shaxslar va jamoalarning, shuningdek butun insoniyatning manfaatiga xizmat qiladi. U yana yaxshilik va to‘g‘rilik asosini ham mustahkamlaydi.

To take up arms in support of a cause blessed by God is a demanding duty, but is nevertheless necessary because it serves the good of Muslim individuals and communities as well as that of mankind as a whole. It also underpins what is good and right.

Islom, barcha yuklagan majburiyatlari kabi, insон tabiatining chegaralarini hisobga oladi. Urush masalasida u nafaqat undan talab qilinadigan kuch-g‘ayrat va qurbonliklarni tan oladi, balki insonning urushga tabiiy ravishda ko‘ngilsiz munosabatda bo‘lishini ham e’tiborga oladi. Islom inson tabiatini inkor etmaydi, unga qarshi bormaydi va uni bostirmaydi, balki o‘zi ko‘tarayotgan masalalarni hal etishning mos yo‘lini doim izlaydi. U aniq tan oladiki, bu dunyodagi ba’zi majburiyatlar og‘ir, ko‘ngilsiz, hatto nafratlanarli bo‘lishi mumkin. Shu bilan birga, u ularni bajarish orqali ko‘zga darhol ko‘rinmasligi mumkin bo‘lgan, inson aqli cheklangan bo‘lgani uchun ilg‘ab olinmaydigan, yuqoriroq maqsad amalga oshirilishini ko‘rsatadi. U umid va yutuqlarning yangi yo‘llarini ochadi. Chunki yaqinlashib kelayotgan yomonlik ortida qanday kutilmagan yaxshilik borligini hech kim aniq bilolmaydi. Hozirgi amallarning kelajakdagi natijasini faqat hamma narsani biluvchi Alloh biladi, inson esa bunday imtiyozga da’vo qila olmaydi.

As with all the obligations it prescribes, Islam takes into account the limits of human nature. In the case of war, it does not only acknowledge the efforts and the sacrifices it demands, but also man’s instinctive reluctance to prosecute it. Islam does not deny, contradict or suppress human nature, but always seeks an appropriate approach to deal with the issues it proposes. It clearly allows for the fact that certain obligations in this life are demanding, unappealing or even detestable, but at the same time it indicates that there is a greater cause to be served by fulfilling them, which might not be readily obvious to the human mind, finite as it is. It opens up new avenues of hope and achievement. For, no one can tell for certain whether there is not some unforeseen good beyond an impending evil. Only God, the omniscient, knows the future outcome of present actions, and man cannot even pretend to have that privilege.

Ular sendan muqaddas oy haqida urush qilish to'g'risida so'raydilar. Ayting: "Undagi urush katta gunoh, lekin odamlarni Alloh yo'lidan qaytarish, Unga va Muqaddas masjidga kofir bo'lish, uning ahlini undan chiqarib yuborish — bular Alloh huzurida undan ham kattaroq gunohdir". Diniy zulm o'ldirishdan ham yomonroqdir. Agar qila olsalar, to'xtamay sizlar bilan urushadilar, to ularni o'z dinlaridan qaytarmaguningizcha. Sizlardan kim dinidan qaytsa va kofir holida o'lsa, bunday kishilarning amallari bu dunyoda ham, oxirat dunyosida ham behuda ketadi. Ular do'zax ahlidir, u yerda abadiy qoladilar.

They ask you about fighting in the sacred month. Say, ‘Fighting in it is a grave offence, but to turn people away from God’s path, to disbelieve in Him and in the Sacred Mosque, and to expel its people from it — [all this] is far more grave in God’s sight.’ Religious persecution is worse than killing. They shall not cease to fight you until they force you to renounce your faith, if they can. But whoever of you renounces his faith and dies an unbeliever, his works shall come to nothing in this world and in the world to come. Such people are destined for hell, wherein they shall abide. (Verse 217)

Ko‘plab rivoyatlar ko‘rsatishicha, bu oyatlar Muhojirlardan sakkiz kishilik bir guruh haqida nozil bo‘lgan. Bu guruhni `Abdulloh ibn Jahsh boshqargan va ularni Payg‘ambar Muhammad ﷺ Badr jangidan oldin yuborgan. Ularga muhr bosilgan xat berilgan bo‘lib, ikki kecha yo‘l yurgandan keyingina ochishni buyurgan. Xat ochilganda unda shunday yozilgan edi: “Mening bu xatimni o‘qiganingizdan so‘ng, Makka va Ta’if orasidagi Nakhla vodiysiga yetguncha yo‘lingizni davom ettiring. U yerda Quraysh harakatlarini kuzatib, ularning faoliyati haqida xabar to‘plang. Hech bir kishini o‘zingiz bilan borishga majburlamang.” Bu ko‘rsatmani o‘qigan `Abdulloh ibn Jahsh guruh boshlig‘i sifatida: “Eshitdik va itoat qilamiz”, dedi. U o‘z sahobalariga vaziyatni tushuntirib, ular bilan birga borish yoki Madinaga qaytish ixtiyorini berdi. Hammasi davom etishga rozi bo‘ldi. Ular Hijoz orqali yo‘l olishdi, ammo yo‘lda Sa’d ibn Abu Waqqos va `Utba ibn G‘azvon minib borayotgan tuya yo‘qolib qoldi va ular uni izlash uchun ortda qolishdi. Qolgan olti kishi yo‘lda davom etib, vodiyga yetganda, Qurayshga tegishli kichik savdo karvoni o‘tib qoldi. Unda `Amr ibn al-Hadramiy ham bo‘lgan to‘rt kishi bor edi. Bu kichik qo‘shin karvonga hujum qilib, `Amr ibn al-Hadramiyni o‘ldirdi, qolgan uch kishidan ikkitasini asirga oldi, to‘rtinchisi esa qochib qutuldi. Ular bu ishni Jumodal-oxir oyining oxirgi kuni deb o‘ylab qilishdi, aslida esa bu Rajab oyining birinchi kuni edi. Rajab arablar tomonidan muqaddas deb tan olingan oylardan biri bo‘lib, bu oyda urush qilish man etilgan, uning muqaddasligi esa Islom tomonidan ham tasdiqlangan edi.

Several reports indicate that these verses were revealed in connection with an expedition of eight Muslims from the Muhājirūn [i.e. those who migrated with the Prophet to Madinah], led by `Abdullāh ibn Jaĥsh, dispatched by the Prophet Muĥammad prior to the great Battle of Badr, with sealed instructions and ordered not to open them before the company had travelled for two nights. When opened, the instructions read as follows: “When you have read this letter of mine proceed until you reach the Nakhlah valley, between Makkah and Ţā’if. Once there, monitor the movements of the Quraysh and gather news of their activities. Do not force any of your men to go with you.” On reading those instructions, `Abdullāh ibn Jaĥsh, the group commander, said, “To hear is to obey.” He informed his Companions, giving them the choice to join him or return to Madinah. They all agreed to go ahead. They took a route through the Ĥijāz, but on the way the camel mounted by Sa`d ibn Abī Waqqāş and `Utbah ibn Ghazwān went missing and they stayed behind to look for it. The other six went on and, as they reached the valley, a small trade caravan belonging to the Quraysh, passed by. Four people, including `Amr ibn al-Ĥadramī, were travelling with it. The task force attacked it, killing `Amr ibn al-Ĥadramī and apprehending two of the other three men, while the fourth escaped. They did this thinking it was the last day of Jumādā II, whereas in fact it was the first day of Rajab, one of the months recognized as sacred by the Arabs, when no fighting may take place, and whose sanctity was endorsed by Islam.

Oyat davomida, kofirlarning musulmonlarning imonini yo'q qilish maqsadiga erishish yo'lidagi qat'iyatini aniq bayon etib, shunday deyiladi: "Agar qodir bo'lsalar, sizlarni dinингizdan qaytarmaguncha, sizlar bilan urushishdan to'xtamaydilar." (217-oyat)

The verse then goes on to state, in no uncertain terms, how determined the unbelievers are in pursuing their goal of destroying the Muslims’ faith, saying: “They shall not cease to fight you until they force you to renounce your faith, if they can.” (Verse 217)

Bu maqsad Islomning barcha dushmanlarida, qayerda bo'lmasin, umumiydir. Ularga uning mavjudligi va muvaffaqiyati chuqur alam va tashvish manbai bo'lib tuyuladi.

This objective is common to all enemies of Islam everywhere, to whom its very existence and success seem to be a source of deep resentment and consternation.

Ular Islomning ichki kuchi va chidamliligidan chuqur cho‘chiydilar. Uning g‘oyalarining aniqligi va tamoyillarining qat’iyligi ularning norozilik va dushmanligini uyg‘otadigandek ko‘rinadi, chunki Islom yolg‘onga, zulmga va buzg‘unchilikka qarshi mustahkam qarshilik tayanchidir. Islomga nisbatan bunday kasalona munosabat dunyoning ko‘plab mintaqalarida musulmon guruhlar va jamoalarga qaratilgan ko‘pgina dushmanona va fanatik siyosat hamda rejalarning asosida yotadi.

They are profoundly alarmed by Islam’s inherent strength and resilience. The clarity of its ideas and the rigour of its principles seem to evoke their displeasure and hostility because Islam represents a bedrock of resistance against falsehood, tyranny and corruption. This morbid attitude towards Islam lies behind most of the hostile and bigoted policies and designs directed against Muslim groups and communities in many parts of the world.

Ushbu ilohiy bo'lmagan maqsadga erishish usullari va vositalari bir holatdan boshqasiga qarab farq qilishi mumkin, ammo maqsad o'zgarmas bo'lib qoladi: musulmonlarni o'z imonlaridan voz kechishga majburlash. Bu kampaniya hech qachon pasaymaydi yoki susaymaydi. Har bir bosqichda unga yangi turtki qo'shiladi va zarur deb hisoblanganda ko'proq resurslar jalb qilinadi.

The methods and means of achieving this unholy goal may vary from one case to another, but the aim remains constant: to force Muslims to abandon their faith. This campaign never abates or relaxes. Fresh impetus is added at every stage, and greater resources are deployed whenever deemed necessary.

Shu sababli, Qur’on ehtiyotkorlik va qat’iyatlilikka chaqiradi hamda musulmonlar bosimga berilsa yoki o‘z o‘rnini tark etsa, og‘ir oqibatlardan ogohlantiradi. U shunday deydi: “Sizlardan kim dinidan qaytib, kofir holida o‘lsa, uning amallari dunyoda ham, oxirətda ham bekor bo‘ladi. Ana shunday kishilar do‘zax ahlidir, u yerda abadiy qoladilar.” (217-oyat)

Sura davomida arablar orasida o'sha paytda eng mashhur ikki odatiy ishga — ichkilikbozlik va qimor o'ynashga oid islomiy hukmlar bayon etiladi. Ularning ongini va vaqtini band qiladigan boshqa muhim narsalar deyarli yo'q edi.

The sūrah goes on to give the Islamic rulings on drinking and gambling, two of the most popular indulgences among the Arabs at the time, who had little else of importance to occupy their minds or their time:

Ular sizdan sharob (mast qiluvchi ichimliklar) va qimor o'yinlari haqida so'raydilar. Ayting: «Ikkalasida ham katta gunoh bor, garchi odamlar uchun ayrim foydalari bo'lsa ham, lekin ularning gunohi foydasidan ancha kattadir». (219-oyat)

They ask you about intoxicants and games of chance. Say, ‘In both there is great evil although they have some benefits for people, but their evil is far greater than their benefit. (Verse 219)

Avvalgi oyatning nozil bo'lishidan oldin ichkilik ichish va qimor o'ynash ko'rilgan, lekin hech qachon ma'qullanmagan edi. Qur'oni Karimda ularni halol deb tushunish mumkin bo'lgan bironta ham ifoda yo'q. Biroq Alloh taolo yangi tashkil topgan musulmon jamoasi uchun yo'lni diqqat bilan belgilab, uni bosqichma-bosqich yo'naltirdi, toki jamoa O'zi unga yuklagan vazifani ado eta olsin. Shunday vaqt keldiki, bunday behuda o'yin-kulgilar qoralanishi va musulmon jamoasidan butunlay ildiz-pillasi bilan yo'q qilinishi kerak bo'ldi. Chunki insoniyat hayoti va tarixidagi o'rni jamoadagi har bir kishidan fidoyilik hamda ongli ishtirokni talab qiladigan musulmon jamoasi uchun bu zarur edi. O'tmishdagi, hozirgi va kelajakdagi Xudosiz jamiyatlardan farqli o'laroq, musulmon jamoasida qochish yoki haddan ortiq o'yin-kulgiga o'rin yo'q. Qur'oni Karimning bu amallarni taqiqlashdagi yondashuvi o'lchovli va ongli edi.

Prior to the revelation of this verse, drinking and gambling were tolerated but never condoned. We do not have a single statement in the Qur’ān which may be construed as making them permissible. God, however, carefully charted the way He wanted the newly born Muslim community to take, marking it step by step, so that it would he able to fulfil the role He has assigned to it. The time had to come when such wasteful pastimes would be condemned and rooted out of the Muslim community whose role in the life and history of mankind demanded the dedication and full conscious participation of everyone in that community. Unlike godless societies, past, present and future, a Muslim community has no room for escapism or excessive diversions. The Qur’ānic approach in banning these practices was measured and deliberate.

Bu bayonot Musulmon jamiyatida ichkilik ichish va qimor o'ynashni umumiy taqiqlashga qaratilgan birinchi qadam edi. Yaxshilik va yomonlik ko'pincha bir-biriga aralashib, bir-biri bilan chalkashib ketishi mumkin bo'lib, inson dunyosida narsalarning sof yaxshi yoki sof yomon bo'lishini imkonsiz qiladi. Biror narsaning ruxsat etilgan yoki taqiqlangan bo'lishining asosiy mezoni esa unga bog'liq yaxshilik yoki yomonlikning ustunligidir.

Islom paydo bo‘lgan davrda qullik butun dunyoda keng tarqalgan, ijtimoiy va iqtisodiy jihatdan o‘rnashgan amaliyot edi. Qullikni bekor qilishga qaratilgan har qanday harakat chuqur ijtimoiy o‘zgarishlarni, keng ko‘lamli iqtisodiy islohotlar va sozlashlarni, shuningdek, urush asirlariga munosabatni tartibga soluvchi xalqaro shartnomalar va konvensiyalarni talab qilar edi. Islom hech qachon qullikni ma’qullamagan. Qur’oni Karimda qullikni yoki urush asirlarini qul qilishni tavsiya qiluvchi yoki ma’qullovchi bitta ham bayon yo‘q.

At the advent of Islam, slavery was an established social and economic practice known all over the world. Any movement towards the abolition of slavery would require radical social change and far- reaching economic reforms and adjustments, as well as international treaties and conventions to govern the treatment of war prisoners. Islam never condoned slavery. There is not a single statement in the Qur’ān that recommends or approves of slavery or the enslavement of war prisoners.

Qullik keng tarqalgan amaliyot bo‘lib, jahon iqtisodiyotiga sezilarli ta’sir ko‘rsatgan.

Slavery was a widespread practice with considerable bearing on the world economy.

Bundan tashqari, harbiy asirlarni qul qilish xalqaro an'ana edi.

Moreover, it was an international tradition that prisoners of war were made slaves.

Shuning uchun uni asta-sekin va bosqichma-bosqich bekor qilishdan boshqa chora qolmadi.

Hence, there was no alternative but to phase it out gradually and progressively.

Islom, urush asirlari va qul bolalaridan tashqari, qullikning ildizlarini yo‘q qilish va uning manbalarini quritishni tanladi, asosiy maqsadi esa ijtimoiy larzalarning oldini olish edi. Shuningdek, u ozod qilingan qullarga munosib turmush va insoniy qadr-qimmatning asosiy kafolatlarini ta’minlashga intildi.

Apart from war captives and slave children, Islam opted for eliminating the root causes and drying up the sources of slavery, with an overriding objective to avoid social upheaval, and it strove to provide the basic guarantees of a decent living and dignity for freed slaves.

Urush asirlariga kelsak, Islom non-musulmon davlatlar urush paytida musulmon asirlarni qullikka olishni davom ettirgani sababli, asirlarga qullikni yakka tomonlama bekor qilolmas edi. Agar shunday qilganida, u darhol musulmonlarni dushmanlariga nisbatan noqulay ahvolga solib qo'yган bo'lar edi. Agar musulmon askarlaridan biri asirga tushsa, albatta uni qulga aylantirishar edi, musulmonlar qo'lga olgan asirlar esa ozod qolardi. Boshqa tomondan, agar Islom qullikda tug'ilgan bolalarni, ularni erkin fuqarolar sifatida o'ziga singdira oladigan ijtimoiy va iqtisodiy muhit yaratilmasdan oldin, darhol ozod qilishni talab qilganida, ular yo'lda qolib, yashash vositalari va ijtimoiy himoyasiz jamiyatga tashlangan bo'lar edilar. Ularda qashshoqlikka yoki axloqiy buzilishga tushib qolishdan himoya qiladigan oila ham bo'lmas edi.

Sura davom etadi, boshqa savollarga javob beradi va yanada asosiy islomiy tamoyillarni belgilab beradi. "Ular sizdan nima sadaqa qilishlarini so'raydilar; ayting: "Ortiqcha bo'lganini." Shunday qilib, Alloh O'z oyatlarini bayon qiladi, toki siz bu dunyo va oxirat haqida fikr yuritasiz." (219-220-oyatlar)

The sūrah continues, answering other questions and laying down more fundamental Islamic principles. “They ask you what they should spend in charity; say, ‘Whatever you can spare.’ Thus God makes plain His revelations so that you may reflect upon this life and the life to come.” (Verses 219-220)

Birinchi marta, 215-oyatda, sadaqa qilinadigan narsa va uni kimga berish kerakligi bayon qilingan edi; bu yerda esa miqdorlar haqida gap boradi.

The answer given to this question the first time round, in verse 215, identified what could be given in charity and to whom, and here it identifies quantities.

Shaxsiy asosiy va oqilona ehtiyojlaridan ortiq bo'lgan har qanday narsa boshqalarga sadaqa qilish uchun mavjud deb hisoblanishi kerak, avvalo, yuqorida ta'kidlanganidek, eng yaqin qarindoshlardan haqli bo'lganlardan boshlab.

Anything above one’s basic reasonable personal needs should be considered available for donation to others, starting with those eligible among one’s nearest of kin, as already pointed out.

Mazkur bayonot majburiy zakot o‘z-o‘zidan mol-mulkni taqsimlash vositasi sifatida yetarli emasligini nazarda tutadi va menimcha, bu hukm zakotning joriy etilishi bilan bekor qilinmagan. Zakotga bo‘ysunuvchi kishilar uni to‘lashlari ularni yaxshi ishlarga qo‘shimcha xayriya va hissa qo‘shishdan ozod qilmaydi. Zakot hukmron musulmon hokimiyati tomonidan undiriladigan va Qur’on (9: 60) da ko‘rsatilgan turli yo‘nalishlarga sarflanadigan majburiyatdir; undan tashqari musulmonlar jamiyatda Xudo oldida va o‘zaro birodar musulmonlar oldida majburiyatga ega bo‘lishda davom etadilar. Zakot bilan insonning berish qobiliyati yoki Xudoi taolodan yanada ko‘proq savob va rohat topish istagi tugab qolmaydi. Al-Jassosning “Ahkom al-Qur’on” asarida Payg‘ambar Muhammad ﷺ shunday degani keltiriladi: “Zakotdan boshqa ham mol-mulkka zimmalik bor.” Agar bu majburiyat ixtiyoriy ravishda ado etilmasa, bu, shubhasiz, yanada xayrli va olqishga sazovor ish bo‘lardi; musulmon hokimiyatlari esa jamoat manfaati yo‘lida sarflash uchun majburiy zakotdan tashqari mablag‘larni yig‘ish, shuningdek mol-mulkning isrof qilinishi yoki to‘planib qolishining oldini olish huquqiga ega.

The present statement implies that the obligatory zakāt is not by itself sufficient as a means of wealth distribution, and this ruling, in my view, has not been overruled by the imposition of zakāt. Payment of zakāt by those liable to it does not exempt them from making additional donations and contributions to good causes. Zakāt is a duty levied by the ruling Muslim authority for allocation to the various causes specified in the Qur’ān (9: 60), beyond which Muslims continue to have an obligation towards God and fellow-Muslims in society. It may not exhaust one’s ability to give, or one’s desire to gain further blessings and pleasure from God Almighty. The Prophet Muĥammad is quoted in al-Jaşşāş’s Aĥkām al-Qur’ān as having said: “There is a duty on wealth other than zakāt.” If this duty is not discharged voluntarily, which is obviously more gracious and laudable, Muslim authorities have the power to collect funds over and above the obligatory zakāt, for spending in the public interest, in order to curb wastage or hoarding of wealth.

Surada keyin yetimlarga qanday munosabatda bo‘lish kerakligi haqidagi savol ko‘tariladi. "Ular sizdan yetimlar haqida so‘raydilar. Ayting: "Ularning ahvolini yaxshilash eng yaxshisidir. Agar ularning ishlarini o‘z ishlaringiz bilan aralashtirsangiz, ular sizning birodarlaringiz ekanini unutmang." Alloh buzg‘unchilikni qiladigan kishini ham, islohot qiladigan kishini ham biladi. Agar Alloh xohlaganida, albatta, sizni og‘ir ahvolga solib qo‘ygan bo‘lardi. Alloh, albatta, qudratli, hikmat egasidir." (220-oyat)

The sūrah then raises the question of how orphans ought to be treated. “They ask you about orphans; say, ‘To improve their conditions is best.’ If you mix their affairs with yours, remember that they are your brothers. God knows him who spoils things and him who improves. Had God so willed, He would indeed have overburdened you. God is indeed Almighty, Wise.” (Verse 220)

Ijtimoiy himoya musulmon jamiyatining poydevori bo‘lib, bu jamiyat o‘z a’zolarining ojizroqlariga g‘amxo‘rlik qilish va ularning manfaatlarini himoya qilish mas’uliyatiga ega. Yoshligida ota-onasidan bittasini yoki ikkalasini birdan yo‘qotgan yetim bolalar g‘amxo‘rlik va himoyaga eng muhtoj ijtimoiy guruhlar qatorida birinchi o‘rinda turadi. Ba’zi yetim bolalarning vasiylari bolalarga meros qolgan mol-mulk yoki boylikni o‘zlarinikiga qo‘shib olib, savdo yoki boshqa maqsadlarda ishlatardilar, bu esa har doim ham bolalar manfaatiga mos kelmasdi. Qur’on bunday harakatlarni qoralagach, vijdonli ba’zi kishilar o‘zini aybdor his qila boshladi va yetimlarga g‘amxo‘rlik qilishda haddan oshib, hatto o‘z ovqatlarini qaramoqlaridagi yetimlarning ovqatidan ajratib qo‘yadigan darajaga yetdi.

Social welfare is the bedrock of Muslim society which has a responsibility to care for the weaker among its members and protect their interests. Having lost either or both of their parents at a young age, orphan children would come at the top of the list of social groups that deserve care and protection. Some guardians of orphan children used to incorporate any possessions or wealth those children might have inherited into their own, for trading or other purposes, which did not always work in the children’s favour As the Qur’ān denounced such actions, some conscientious people began to feel guilty and went too far the other way in caring for orphans, to the extent that they separated their own food from that of the orphans in their care.

Bu holat keyinchalik nozil bo‘lgan vahiylarga sabab bo‘ldi, ular vaziyatni yengillashtirib, butun masalani to‘g‘ri nuqtai nazarga qo‘ydi. Musulmonlarga o‘zlari qaramog‘ida bo‘lgan yetim bolalarning manfaatiga eng mos keladigan ishni qilish tavsiya etildi. Islomning kengroq oilasining a’zolari sifatida yetimlarga birodarlik va do‘stlik ruhida munosabatda bo‘lish kerak. Odamlarning niyatlari va maqsadlariga hukm qiluvchi Allohdir — yo‘q, Allohni emas: Uzbek tilida “God” so‘zi “Xudo” deb tarjima qilinadi. Quyidagicha yakuniy variant: Bu holat keyinchalik nozil bo‘lgan vahiylarga sabab bo‘ldi, ular vaziyatni yengillashtirib, butun masalani to‘g‘ri nuqtai nazarga qo‘ydi. Musulmonlarga o‘zlari qaramog‘ida bo‘lgan yetim bolalarning manfaatiga eng mos keladigan ishni qilish tavsiya etildi. Islomning kengroq oilasining a’zolari sifatida yetimlarga birodarlik va do‘stlik ruhida munosabatda bo‘lish kerak. Odamlarning niyatlari va maqsadlariga hukm qiluvchi Xudodir. U haqiqiy niyat egalarini biladi va qudratli hamda mehribon bo‘lgani uchun ularga ortiqcha og‘irlik yuklashni istamaydi.