Ushbu yangi parcha to'g'ri din haqidagi ayrim tamoyillarni tuzatishga va ba'zi noto'g'ri tushunchalarni aniqlashtirishga qaratilgan. U, shuningdek, biz avvalroq tanishgan Madinadagi yahudiylar bilan bo'lgan kurashni davom ettiradi. Ular haqiqat niqobi ostida botilni ko'rsatishdan va musulmonlar orasida chalkashlik tug'dirishdan to'xtamadilar.

This new passage aims at correcting certain principles and clarifying some misconceptions concerning the true faith. It also continues the confrontation with the Jews of Madinah, to which we were introduced earlier. They did not cease to try to present falsehood in the guise of truth, and to cause confusion among the Muslims.

Biroq, bu safar ohang ancha umumiy bo'lib, Madinadagi yahudiylarga ham, yangi e'tiqodning boshqa dushmanlariga ham tegishli bo'lgan tamoyillarni bayon etadi. Shuningdek, u musulmonlar yo'l qo'ymasliklari lozim bo'lgan bir qator xavf-xatarlarni ham belgilaydi.

However, the tone this time is rather general, presenting principles that apply to the Jews of Madinah as well as other opponents of the new faith. It also identifies a number of pitfalls that the Muslims would do well to avoid.

Dastlab, Ka'bah yaqinida joylashgan Safo va Marva tepaliklari orasida yurish marosimi haqida gap boradi. Bu marosim johiliyat davrining butparastlik an'analari tufayli yuzaga kelgan chalkashlikni aniqlashtiradi. Bu ma'lum darajada Ka'bahning musulmonlar uchun ibodat qilishda umumiy yo'nalish (qibla) sifatida belgilanishi hamda hajga oid marosimlar bilan bog'liq.

To begin with, we have a reference to the pilgrimage ritual of walking between the two hills of Şafā and Marwah, near the Ka`bah, clarifying the confusion surrounding them as a result of pre-Islamic pagan traditions. To some extent, this is related to the institution of the Ka`bah as the universal direction of prayer for Muslims as well as to pilgrimage rituals.

Bu so'ngra Yahudiy va nasroniylardan Kitoblarining bir qismini yashirganlarga qattiq tanqid bildiriladi, shu bilan birga, bunday amallardan voz kechishni istaganlar uchun tavba va magfirat eshigi ochiq ekanligi aniq qilib ko'rsatiladi. Bunda davom etganlarni esa og'ir jazo kutmoqda.

This is followed by a fierce condemnation of Jews and Christians who conceal parts of their Scriptures, while making it clear that repentance and forgiveness remain open to those of them who wish to refrain from such practices. Those who persist will meet with harsh punishment.

Keyin Yagonalik tushunchasining qayta tasdiqlanishi va unga guvohlik beruvchi tabiat mo''jizalariga ishora keladi. Yagonalikni inkor etuvchilar qattiq qoralanadi, Qiyomat kunidan olingan bir manzarada esa kofirlarning o''z xatolarini vaqt o''tib ketgandan keyin anglashlari qanchalik behuda bo''lishi tasvirlanadi.

Safo va Marva Alloh taolo tomonidan belgilangan ramzlardan (shioirlardan)dir. Kimki Baytullohni haj yoki umra qilish uchun ziyorat etsa, ular orasida sa'y qilishda hech qanday gunoh yo'q.

Şafā and Marwah are among the symbols set up by God. Whoever visits the Sacred House for pilgrimage or `Umrah, would do no wrong to walk to and fro between them.

Kim o'z ixtiyori bilan yaxshilik qilsa, bilsinki, Alloh shukr qiluvchi va bilimdondir. (158-oyat)

He who does good of his own accord shall find that God is most thankful, All- Knowing. (Verse 158)

Bir qancha rivoyatlar ushbu oyatning nozil bo‘lish sababi aniq bir voqea ekanini ko‘rsatadi; eng mantiqiy va erta musulmonlar ongida shakllangan islomiy tafakkur tarziga eng yaqin bo‘lgan riwoyat quyidagicha:

Several reports suggest a specific cause for the revelation of this verse; the most logical account, which is also the closest to the way of thinking Islam had cultivated in the minds of the early Muslims, is the following:

Şafo va Marva nomi bilan tanilgan ikki kichik tepalik orasida yurish islomgacha bo'lgan davrda arablar amal qilgan hajga oid marosimlarning bir qismi edi. Biroq ularning ustiga mos ravishda Isof va Noilah nomli ikki but o'rnatilgan edi. Shu sababli ba'zi musulmonlar bu tepaliklarda o'sha ikki butning bo'lganligi va ularni shirk bilan bog'lab, bu yurishdan xijolat tortar edilar.

Walking between the two small hills known as Şafā and Marwah had been part of the pilgrimage rituals practised by the Arabs before Islam. However, two idols, Isāf and Nā’ilah, were erected on top of them, respectively. Hence, some Muslims felt uneasy about this walk because of the two idols that had been there, associating the two hills with polytheism.

Imom al-Buxoriy rivoyat qilishicha, Safo va Marva orasida yurish haqida so‘ralganda, Payg‘ambar ﷺ sahobasi Anas shunday degan: «Biz uni johiliyat davrining odatlaridan deb hisoblar edik. Islom kelgach, odamlar u yerda diniy marosim sifatida yurishni tark etdilar. Shunda Alloh «Safo va Marva Allohning shiorlaridandir» degan oyatni nozil qildi». Oyat ahamiyatini tushuntirish uchun Sha‘biy shunday deydi: «Safo ustiga Isof, Marva ustiga Noyila degan butlar qo‘yilgan edi va odamlar ularga sig‘inardilar. Shuning uchun Islomdan keyin ular ikki tepalik orasida yurishdan noqulaylik his qilardilar. Shu sababli bu oyat nozil bo‘ldi». Bu oyatning nozil bo‘lgan aniq sanasini belgilab bo‘lmaydi, lekin uning qibla o‘zgarishi haqidagi oyatlardan keyin nozil bo‘lgani ehtimolliroq ko‘rinadi. Madinaga hijratdan so‘ng ko‘p yillar davomida Makka musulmonlar uchun dushman hudud bo‘lsa-da, ulardan ba’zilarining haj yoki umra uchun u yerga borishi mumkin edi. Safo va Marvani o‘z marosimlariga kiritishdan tortinayotgan aynan shu alohida musulmon zaiyorlar bo‘lishi eng ehtimolli ko‘rinadi.

Quyidagi oyatlar, avval zikr qilinganidek, Yahudiylarni keskin tanqid qiladi. Ular namozda qibla Quddusdan Ka'baga o'zgartirilishi atrofida qo'zg'atgan bahs-munozaradan keyin, Kitoblarida nozil bo'lgan haqiqatlarni yashirgan edilar. Bu shuni ko'rsatadiki, ular vaziyatdan foydalanishni davom ettirdilar, ayniqsa Makka ham musulmonlar uchun hajga aylantirilganidan keyin.

The verses that follow launch a sharp attack on those Jews who, as mentioned earlier, concealed facts that were revealed in their Scriptures, in the wake of the controversy they created over the change of the direction of prayer from Jerusalem to the Ka`bah. This suggests that they continued to exploit the situation, especially after Makkah was also instituted as the place of the pilgrimage for Muslims.

Biz nozil qilgan ochiq dalillarni va hidoyatni, Biz uni Kitobda insonlar uchun aniq bayon qilganimizdan keyin, yashirganlarga Alloh ham, la'nat qiluvchilar ham la'nat yog'diradi. Faqat tavba qilganlar, o'zlarini tuzatganlar va haqiqatni oshkor qilganlar bundan mustasno: ularning tavbasini Men qabul qilaman, chunki tavbani faqat Men qabul qilaman va Men Rahmlidirman. Kofir bo'lib kufrda o'lganlarga esa Alloh, farishtalar va barcha odamlarning la'nati bo'ladi. Ular abadiy shu la'natda qoladilar, ularning azobi yengillashtirilmaydi va ularga mohlat berilmaydi.

Those who conceal the clear proofs and guidance We bestowed from on high, after We have expounded it clearly for mankind in the Book, shall be cursed by God and by others who curse. Excepted, however, shall be those who repent, mend their ways and make known the Truth: from these I shall accept their repentance; for I alone accept repentance and I am the Merciful. Those who reject the faith and die unbelievers shall incur the curse of God, the angels and all mankind. They shall remain under that curse for ever, their torment shall not be alleviated, nor shall they have a respite.

(Oyatlar 159-162)

(Verses 159-162)

Yahudiylar va nasroniylar o'z Muqaddas Kitoblari asosida Muhammad ﷺ risolatining haqligini allaqachon bilardilar. Ularning uning rostgo'yligi va halolligiga shubhasi deyarli yo'q edi. Shunga qaramay, ular Muqaddas Kitoblari uning haqida nima deyishini yashirish va bostirish uchun hech qanday harakatni ayamadilar. Diniy matnlarni buzish va vahiy qilingan Kitoblarni o'zgartirish tarixda turli sabablarga ko'ra ko'p marta uchragan. Har doim haqiqatdan qochishga, uni e'tiborsiz qoldirishga yoki bostirishga, yoki o'z maqsad va niyatlariga moslashtirib o'zgartirishga moyil odamlar bo'lgan. Ular o'zlari eng ishonchli deb bilgan haqiqatning dalillarini bilib-bilib yashiradilar va barcha isbotlarni bostiradilar. Hatto odamlardan ular bayon qilayotgan haqiqat yashirilishi uchun Allohning kitobidagi oyatlarni ham bostiradilar. Ular buni dunyoviy manfaat qo'lga kiritish uchun qiladilar. Darhaqiqat, bunday haqiqatni bostirishning misollarini tez-tez uchratamiz. Bunday odamlarga Alloh va insonlar tomonidan la'nat yog'diriladi. Ular jamiyatdan chetlashtirilgan bo'lib qoladilar, Allohning rahmatidan mahrum bo'ladilar va o'z hamjinslari tomonidan rad etiladilar.

Osmonlar va yerning yaratilishida; kecha bilan kunduzning almashinishida; odamlar uchun foydali narsalar bilan dengizda suzib yuradigan kemalarda; Alloh osmondan yomg'ir yog'dirib, o'lik yerni u bilan tiriltirgan va unda har xil jonzotlarni ko'paytirgan suvda; shamollarning esishida va osmon bilan yer orasida o'z yo'lida harakat qilib yuradigan bulutlarda — bularning hammasida aql ishlatadigan kishilar uchun dalillar bor. (164-oyat)

In the creation of the heavens and the earth; in the alternation of night and day; in the vessels that sail through the sea with what is useful for mankind; in the water God sends down from the sky giving life to the earth after it had been lifeless, causing all manner of living creatures to multiply on it; in the movement of the winds, and the clouds that run their courses between sky and earth: in all this there are signs for people who use their reason. (Verse 164)

Qur'onning inson aqli va qalbiga murojaat qilishdagi bu noyob uslubi insonning his-tuyg'ularini va hissiyotlarini uyg'otadi hamda uni olamning mo''jizalarini kuzatishga va ularni chuqur o'ylashga undaydi. Odatlanish insonning bu mo''jizalarga bo'lgan qadrini kamaytirgan bo'lishi mumkin, lekin oyatlar uni atrofidagi dunyoga go'yo birinchi marta qarayotgandek, ochiq ko'z, tashna sezgilar va ongli qalb bilan mulohaza qilishga chaqiradi. Jismoniy olam go'zal sirlarga va hayratlanarli voqealarga to'la bo'lib, ko'plab ko'zlarni o'ziga rom etgan va ko'plab qalblarni maftun qilgan.

This unique Qur’ānic approach in addressing the human mind and heart tends to heighten man’s feelings and emotions and make him behold and contemplate the wonders of the Universe. Familiarity may have blunted man’s appreciation of these marvels, but the verses invite him to reflect on the world around, as if for the first time, with open eyes and eager senses and a conscious heart. The physical world is full of beautiful mysteries and awe-inspiring events that have captivated many an eye and fascinated many a heart.

Dunyo sirli, go'zal va ulug'vor bir cheksiz bayram. Osmonlar, Yer, sayyoralar, yulduzlar va galaktikalar belgilangan yo'llari bo'ylab ajoyib uyg'unlikda suzib yuribdi, boshni aylantiradigan o'lchamlarga ega chegarasiz kenglikdagi bepoyon fazoda.

The world is a boundless festival of mystery, splendour and beauty. The Heavens, the Earth, the planets, the stars, the galaxies, are all floating along their decreed orbits with incredible harmony, in a vast expanse of limitless space of dizzying dimensions.

Inson bu ulkan ajoyib olam galereyasiga, uning qanday ishlashi va ortida nima turganini ilm va tadqiqot orqali anglashdan ancha oldin qiziqib kelgan.

Man has been fascinated by this vast gallery of wonders long before he was able to get a glimpse, through study and science, of how it works and what lies behind it.

Agar kofirlar — azob ko‘rganlarida ko‘radigan narsani hozirdan ko‘rsalar edi — butun qudratning faqat Allohga tegishli ekanini va Uning azobi qattiq ekanini bilardilar. {Ana o‘sha kunda, kimlarga ergashilgan bo‘lsa, ular o‘z ergashuvchilaridan voz kechadilar, azobni ko‘rib turadilar va ular orasidagi barcha aloqalar uzilib ketadi.} Ergashuvchilar esa aytadilar: «Qani endi bizga yana bir bor qaytish imkoni bo‘lsa edi, ular bizdan voz kechganlaridek, biz ham ulardan voz kechsak!» Shunday qilib, Alloh ularga o‘z amallarini ko‘rsatadi — bu ularga achinarli pushaymonlik bo‘ladi. Ular hech qachon o‘tdan chiqa olmaydilar.

If the unbelievers could but see, as see they will when they are made to suffer, that all might belongs to God alone, and that He is stern in retribution. [On that day] those who were followed will disown their followers and they all shall see their punishment, while all their ties are severed. The followers will say, ‘Would that we had another chance so that we can disown them as they have disowned us!’ Thus will God show them their works [in a way which causes them] bitter regrets. They shall never come out of the fire. (Verses 165-167)

Agar bu zolimlar Qiyamat kunini oldindan ko'rganlarida, Xudodan boshqa biror narsaga yoki kimgadir sig'inishdagi ahmoqligini anglab yetgan bo'lardilar. Barcha qudrat Unga tegishlidir. Uning hech qanday tengi va sherigi yo'q. Shuningdek, ular o'z amallarining behudaligini va ularni kutayotgan azobning dahshatini ko'rgan bo'lardilar. Yetakchilar izdoshlaridan voz kechadilar va ularga yordam bera olmasliklari, hatto o'zlariga ham yordam bera olmasliklari fosh bo'ladi. Xudoning yagonaligi va Uning mutlaq qudrati haqiqati ravshan namoyon bo'ladi. Izdoshlar esa, aksincha, o'sha soxta xudolarni va yetakchilarni rad etish va ulardan voz kechish uchun hayotga ikkinchi marta qaytishni orzu qilardilar. Ular yashab kelgan aldov va yolg'onning barcha darajasi fosh etilgan bo'lardi.

Were these transgressors to look ahead to the Day of Resurrection, they would realize their folly in worshipping anything or anybody other than God. All power belongs to Him. He has neither equals nor partners. They would also see the hopelessness of their actions and the severity of the punishment awaiting them. The leaders shall disassociate themselves from their followers, and shall be exposed as powerless to help them, or even help themselves. The truth of God’s oneness and His absolute power would be clearly manifest. The followers, on the other hand, would wish for a second chance of life in order to denounce and disown those false gods and leaders. The full extent of the fraud and the delusion under which they had been living would be exposed.

Bu ajoyib sahna bo'lib, unda ikki guruh o'rtasidagi munosabatning barcha ikkiyuzlamaligi, samimiyatsizligi va bemaniligi to'liq ochib tashlanadi. So'ngra og'riq va azob keladi: "Shunday qilib, Alloh ularga amallarini ularning qattiq pushaymonligi uchun ko'rsatadi. Ular hech qachon o'tdan chiqmaydilar." (167-oyat)

Bu so'ngra barcha insonlarga hayotdagi yaxshi narsalardan bahramand bo'lish va zararli narsalardan saqlanish da'vati keladi. Bu bilan birga Shaytonning yo'liga ergashishdan ogohlantiriladi, chunki u odamlarni faqat yomonlik va zararli ishlarga undaydi hamda Allohdan tashqari o'zlariga qonun chiqarish huquqini da'vo qilishga yetaklaydi. Shuningdek, dinda ko'r-ko'rona boshqalarga ergashishdan ogohlantiriladi va Allohu taolodan o'zga har qanday ilohga sig'inish qoralanadi. Shu tariqa bu parcha oldingi parcha bilan go'zal bog'lanadi.

This is followed by an invitation to all mankind to enjoy the good things in life and avoid the harmful ones. This is coupled with a warning against following the suggestions of Satan, who will only advise people to do evil and harmful things and to arrogate to themselves the right to legislate without reference to God. There is also a warning against following others blindly in matters of religion, and a denunciation of the worship of any deity other than God Almighty, neatly linking this passage with the preceding one.

Ey insonlar! Yer yuzidagi halol va pokiza narsalardan yenglar va shaytonning izidan ketmanglar, zero u sizning ochiq dushmaningizdir. U sizga faqat yomonlik va fahshga buyuradi hamda bilmagan narsangizni Alloh haqida aytishingizni buyuradi. Ularga: «Alloh nozil qilgan narsaga ergashinglar», deyilganda, ular: «Yo'q, biz otalarimizni ergashgan narsamizga ergashamiz», deydilar. Ota-bobolari hech narsani aql bilan tushunmagan va hidoyatga ega bo'lmagan bo'lsalar ham-chi? Kofirlarning misoli chaqiriqdan va qichqiriqdan boshqa narsani eshitmaydigan, ga chaqirgan kishining misoli kabidir. Ular kar, soqov va ko'rdirlar, shu sababli hech narsani tushunmaydilar.

Mankind, eat of what is lawful and wholesome on earth and do not follow Satan’s footsteps: he is indeed an open enemy for you. He enjoins you only to commit evil and indecency and to attribute to God something of which you have no knowledge. When it is said to them, ‘Follow what God has revealed, they say, ‘No; but we will follow only what we found our forefathers believing in.’ Why, even if their forefathers did not use reason at all, and followed no guidance. The unbelievers are like the one who shouts to that which hears nothing but a call and a cry. Deaf, dumb and blind, they understand nothing. (Verses 168-171)

Yuqorida Alloh taolo yagonaligi haqidagi dalilni bayon qilib, O‘zini barcha narsaning Yaratuvchisi sifatida ko‘rsatib, Unga sig‘inmay boshqa xudolarga topinadiganlarning ojizligi va bema’niligini fosh etganidan so‘ng, Yaratgan Ega ushbu oyatlarda O‘zi hayotning ta’minlovchisi va uni saqlab turuvchisi ekanini ham bildirmoqda.

Having set out the argument for God’s oneness and shown Himself as the Creator of all, and exposed the utter failure of those who worship gods other than Him, God Almighty states in these verses that He is also the provider and sustainer of life.

Sura keyin mo'minlarga yeyishi mumkin bo'lgan turli xil hayvon go'shtlari haqida aniq qoidalar beradi va yahudiylarni qoraladi, ular bu masala ustida tortishadilar, holbuki u o'z Kitoblarida yetarlicha muhokama qilingan.

The sūrah then gives believers specific rules on the various types of animal meat that they may eat, denouncing the Jews, who argue over this matter although it has been adequately discussed in their own Scriptures.

Ey iymon keltirganlar! Biz sizlarga rizq qilib bergan pokiza narsalardan yeng va agar haqiqatan Uning ibodatini qiladigan bo‘lsangiz, Alloh uchun shukr qiling. U sizlarga faqat o‘lik hayvon, qon, cho‘chqa go‘shti va Alloh nomidan boshqa nom bilan so‘yilgan narsalarni haram qildi. Lekin kim zaruratga duchor bo‘lib, ataylab itoatsizlik qilmasa va zaruratdan oshib ketmasa, unga gunoh yo‘q. Darhaqiqat, Alloh mag‘firatli va rahmlidir. Alloh nozil qilgan Kitobning biror qismini yashirib, uni arzimas narxga sotadiganlar qorinlariga olov yeydilar. Qiyomat kuni Alloh ularga gapirmaydi va ularni poklamaydi. Ularga alamli azob bor. Ular hidoyatni adashuvga, mag‘firatni azobga almashtirganlardir. Ular do‘zax oloviga qanchalik sabr qiladilar! Bu, Alloh Kitobni haq bilan nozil qilgani uchundir. Kitob haqida ixtilofga tushganlar esa chuqur adashuvdadirlar. (172-176-oyatlar)

Believers, eat of the wholesome things We have provided for you, and give thanks to God, if it is truly Him that you worship. He has only forbidden you carrion, blood, the flesh of swine, and that on which a name other than God’s has been invoked. But he who is driven by necessity, not intending to transgress nor exceeding his need, incurs no sin. God is much-Forgiving, Merciful. Those who suppress any part of the Scriptures God has revealed, and barter it away for a paltry price, eat nothing but fire in their bellies. God will not speak to them on the Day of Resurrection, nor will He purify them. A grievous suffering awaits them. It is they who barter guidance for error and forgiveness for suffering. How great is their endurance of the Fire! That is because God has revealed the Book with the truth. Those who are at variance with the Book are most deeply in the wrong. (Verses 172-176)

Xudo mo'minlarga ularning eng muhim sifati — imonga kelganliklari bilan murojaat qiladi, bu bilan Uning ular bilan bo'lgan maxsus munosabatini ta'kidlaydi va ular halollik va ruxsat etilgan narsalar masalasida faqat Uning ko'rsatmalari va yo'riqnomalarini qabul qilishlari kerakligini ayon qiladi. Ularga eslatiladiki, faqat Uning O'zi ularni rizq bilan ta'minlaydi va nima ruxsat etilgan, nima man etilganini ko'rsatadi. Yaxshi yoki foydali bo'lgan hech narsa man etilmagan, faqat zarar keltiruvchi va buzuq narsalargina man etilgan. Bu bir necha cheklovlarning maqsadi odamlarni mahrum qilish yoki Xudo tayyorlab bergan yaxshi narsalardan bahramand bo'lishlarini cheklash emas, ular uchun shukr qilishlari kerak. Agar haqiqatan ham faqat Unga ibodat qilsalar, Xudo ularni Unga shukr aytishga buyuradi. Shunday qilib, ularga shukr qilish ibodat amali ekani o'rgatiladi. “Ey mo'minlar, Biz sizlarga rizq qilib bergan pokiza narsalardan yenglar va agar haqiqatan Unga ibodat qiladigan bo'lsangiz, Xudoga shukr qilinglar.” (172-oyat)

Yahudiylar Qur’on tomonidan halol va haram qilingan taom va ichimliklar haqidagi hukmlar atrofida ancha bahs-munozara qo‘zg‘atdilar. Boshqa o‘rinda Qur’on yahudiylarga harom qilingan, ammo musulmonlarga yeyish mubah etilgan boshqa turdagi go‘shtlar haqida xabar beradi: “Yahudiylik dinini tutganlarga, tirnoqli barcha hayvonlarni harom qildik; sigir va qo‘ylarning yog‘ini ham ularga harom qildik, faqat orqalaridagi, ichaklaridagi yoki suyaklariga aralashgan yog‘ bundan mustasno.” (6: 146) Bularning barchasi musulmonlarga halol.

The Jews created considerable controversy around the Qur’ānic pronouncements on permissible and forbidden food and drink. Elsewhere, the Qur’ān informs us of other types of meat that had been forbidden to the Jews but which Muslims were allowed to eat: “To those who followed the Jewish faith did We forbid all animals that have claws; and We forbade them the fat of both oxen and sheep, except that which is in their backs and entrails or what is mixed with their bones.” (6: 146) All these are lawful to Muslims.

Yahudiylar bu oldingi taqiqning yengillashtirilishiga qarshi bahslashgan bo‘lishi mumkin. Ular hatto o‘z muqaddas kitoblarida taqiqlangan boshqa narsalar haqida ham bahslashganlar. Ularning hech qachon nazaridan chetda qolmagan maqsadi Qur’on hukmlari haqida shubha uyg‘otish va ularning God tomonidan nozil qilinganligini inkor etish edi.

The Jews might have disputed this relaxation of the earlier prohibition. They even argued about other forbidden things, although these were forbidden them in their own Scriptures. Their aim, of which they never lost sight, was to create doubts about Qur’ānic commandments and undermine the fact that they were revealed by God.

Shu bilan Xudo nozil qilgan Kitoblarning biror qismini yashirib, uni arzimas narxga sotadiganlarga qattiq tanbeh berilganining sababi ana shunda. "Xudo nozil qilgan Kitoblarning biror qismini yashirib, uni arzimas narxga sotadiganlar qorinlariga olovdan boshqa hech narsa yemaydilar. Qiyomat kuni Xudo ular bilan gaplashmaydi va ularni poklamaydi. Ularni og'ir azob kutmoqda."

This explains the strong denunciation of those who suppress what they know to he God’s revelation. “Those who suppress any part of the Scriptures God has revealed, and barter it away for a paltry price, eat nothing but fire in their bellies. God will not speak to them on the Day of Resurrection, nor will He purify them. A grievous suffering awaits them.

Ular hidoyatni adashish evaziga, mag'firatni azob evaziga sotib olganlardir. Ular do'zaxga qanday sabr qilar ekan! Bu, Alloh Kitobni haq bilan nozil qilgani sabablidir. Kitob haqida ixtilof qilganlar esa, albatta, chuqur adashuvdadirlar.

Ushbu parcha haqiqiy imonning asoslari hamda Islomiy xulq-odobning to‘g‘ri qoidalarini bayon etuvchi oyat bilan yakunlanadi.

This passage concludes with a verse that outlines the principles of true faith together with the rules of proper Islamic conduct:

Yaxshilik shundan iborat emaski, yuzlaringizni sharq yoki g'arb tomonga burasiz. Lekin haqiqatan yaxshi kishi o'sha kishidirki, u Allohga, Oxirat kuniga, farishtalarga, Kitobga va payg'ambarlarga iymon keltiradi; mol-mulkini qadrlasa ham, qarindoshlariga, yetimlarga, muhtojlarga, yo'lda qolgan musofirga, so'raganlarga va qullarni ozod qilish uchun beradi; namozini ado etadi va zakot beradi; va [haqiqatan taqvodor bo'lganlar] ahd qilgan vaqtlarida ahdlariga vafo qiladilar. Al-Baqara (Sigir) | SETTING THE RECORD STRAIGHT 187

Righteousness is not that you turn your faces towards the east or the west, but truly righteous is he who believes in God, the Last Day, the angels, the Book, and the Prophets; and gives his money, much as he may cherish it, to his kinsfolk, orphans, the needy, a stranded wayfarer, beggars, and for the freeing of slaves,’ who attends to his prayers and pays zakāt; and [truly pious are] they who keep their promises once made, Al-Baqarah (The Cow) | SETTING THE RECORD S TRAIGHT 187

va musibat va tangchilik hamda qiyin paytlarda sabr qiladiganlar. Mana shular rostgo'y bo'lganlar va mana shular taqvodor kishilardir. (177-oyat)

and are patient in misfortune and adversity and in time of peril. Such are those who have proved themselves true, and such are the God-fearing. (Verse 177)

Ushbu oyatning mavzusi aniq ravishda avvalroq muhokama qilingan qibla masalasi va u bilan bog'liq bahs-munozara bilan bog'liqdir. Endi u ushbu masalani hamda Madinadagi yahudiylar tortishib yurgan barcha masalalarni qamrab oladigan keng qamrovli tamoyilni belgilaydi. Bular asosan Islom tomonidan joriy etilgan va yahudiylarnikidan farq qiladigan yangi diniy marosim va ibodat shakllariga oid edi.

The subject of this verse is clearly linked to the issue of the direction of prayer and the controversy surrounding it, as discussed earlier. It now establishes a comprehensive principle that covers this issue and all matters that the Jews of Madinah were wont to dispute. These mostly centred on new religious rituals and forms of worship introduced by Islam and which differed from their own.

Namozda yuzni qaratiladigan joy o'zgartirilganining maqsadi, shuningdek ibodat va marosimlarning barcha jihatlari, hech qachon odamlar qaragan yo'nalish yoki umuman tashqi shakl bo'lmagan. Ular ibodatga qiymat va ma'no bermaydi, odamlarni yaxshi va solih qilmaydi. Solihlik butun his-tuyg'uning, munosabatning va xulq-atvor shaklining natijasidir; u shaxsning vijdonini va jamoaning fikrlash tarzini shakllantiradi. Bu shunday intizomki, uning ta'siri insonning hayotida va butun jamiyat hayotida darhol va doimiy ravishda namoyon bo'ladi. Bu jihatlarsiz sharqqa yoki g'arbga yuzlanish, yoki namoz oxirida yuzni o'ngga va chapga burish, yoki namozning turli harakatlarini bajarish hech qanday ta'sirga va ahamiyatga ega bo'lmas edi.