Bu sura Payg'ambar Muhammad ﷺ va u zotning sahobalari Makkadan Madinaga hijrat qilganlaridan so'ng, miloddan keyingi 622-yilda nozil bo'lgan eng dastlabki suralardan biridir. U Qur'oni karimdagi eng uzun suradir.

This sūrah is one of the earliest to be revealed soon after the migration of the Prophet Muĥammad and his companions from Makkah to Madinah in 622 CE. It is the longest sūrah in the Qur’ān.

Qur'on oyatlarining keng va xilma-xil mazmunidan kelib chiqib, ularning hammasi ketma-ket nozil bo'lmagan deb taxmin qilish mumkin. Madina surralarining uzun qismlariga xos umumiy xususiyat shundaki, ularning oyatlari tartib bilan nozil bo'lmagan. Ba'zan bir surannning oyatlari, undan oldingi surra tugallanmasdan turib nozil bo'lgan. Shu sababli surralarning nozil bo'lish tartibini belgilashda odatda butun surraning emas, balki boshlang'ich qismlarining nozil bo'lish sanasi asos qilib olingan. Bu holatda foizga ega bo'lish mumkinki, sudxo'rlikni taqiqlovchi 275-280-oyatlar Qur'oni karimning so'nggi nozil bo'lgan oyatlari qatoriga kirgan, surraning boshlang'ich qismlari esa Madina davrining dastlabki paytlarida nozil bo'lgan.

From the varied and wide-ranging context of its verses, it is safe to assume that they were not all revealed in sequence. A common feature of the long Madinan sūrahs is that their verses were not revealed in consecutive order. Sometimes, passages of one sūrah were revealed before the completion of an earlier one. Hence, the convention in deciding the chronological order of the sūrahs has been based on the dates of the revelation of the opening passages, and not of the complete sūrah. In this instance, we find that Verses 275-280, prohibiting usury, were among the last Qur’ānic revelations, while the opening parts of the sūrah were revealed early in the Madinah period.

Qur’onning har bir surasidagi oyatlarning tartibi va joylashuvi Alloh tomonidan belgilangan bo‘lib, Payg‘ambar Muhammad ﷺ ga bevosita ilhom qilingan. At-Termiziy rivoyat qiladi: Payg‘ambarning yaqin va olim sahobasi Abdulloh ibn Abbos ﷺ, uchinchi xalifa Usmon ibn Affon ﷺ dan — ya’ni bugungi Qur’on matnini tartibga solishni buyurgan kishi sifatida umumiy e’tirof etilgan zotdan — so‘radi: nega 100 dan kam oyatdan iborat 8-sura al-Anfol, 100 dan ortiq oyatdan iborat 9-sura at-Tavbadan oldin qo‘yilgan? Bundan tashqari, boshqa suralardan farqli o‘laroq, at-Tavba surasi odatdagidek “Mehribon va rahmli Alloh nomi bilan” degan ibora bilan boshlanmaydi. U yana so‘radi: nega 8-sura Qur’onning boshidagi yetti uzun sura bilan birga guruhlangan?

The composition and arrangement of the verses within each sūrah of the Qur’ān is fixed by God and was directly intimated to Prophet Muĥammad. Al-Tirmidhī reports that `Abdullāh ibn `Abbās, a close and learned Companion of the Prophet, said that he had asked `Uthmān ibn `Affān, the third Caliph who is universally recognized as having authorized the compilation of the Qur’ānic text as we have it today, why Sūrah 8, al-Anfāl, consisting of less than 100 verses, was placed before Sūrah 9, al-Tawbah, which comprises over 100 verses, and which, unlike other sūrahs, does not contain the usual opening phrase of “In the name of God, the Compassionate, the Merciful”? He further enquired from him why Sūrah 8 was grouped with the seven long sūrahs [that appear at the beginning of the Qur’ān].

`Uthmon javob berdi: “Payg‘ambar ﷺ bir vaqtning o‘zida bir necha suraning oyat yoki parchalarini qabul qilar edi. U kotiblarni chaqirib, ma’lum oyatlarni tegishli suralarida belgilangan joylarga qo‘yishni buyurar edi. Al-Anfol Madinada nozil bo‘lgan dastlabki suralardan biri edi, at-Tavba esa eng so‘nggilaridan biri edi, lekin ularning mavzusi shunchalik o‘xshash ediki, men ularni bitta sura bo‘lishi mumkin deb gumon qildim. Payg‘ambar ﷺ bu alohida masalani aniqlashtirmasdan vafot etdi. Shuning uchun men ularni ajratmasdan ketma-ket joylashtirdim.” Bu rivoyat shuni aniq ko‘rsatadiki, har bir surada oyatlarning tartibi Payg‘ambar ﷺning ko‘rsatmasi bilan belgilangan edi.

`Uthmān answered, “The Prophet (peace be upon him) used to receive verses or passages from several sūrahs at the same time. He would call the scribes and instruct them to put specific verses at specified places in their respective sūrahs. Al-Anfāl was one of the earliest sūrahs revealed in Madinah while al-Tawbah was one of the latest, but their subject matter was very similar that I suspected they might be one sūrah. The Prophet passed away without clarifying this particular point. Therefore, I placed them one after the other without separation.” This account makes it clear that the arrangement of the verses within every sūrah was decided on the Prophet’s instructions.

Bundan tashqari, al-Buxoriy va Muslim rivoyat qilgan sahih hadislarda aytilishicha, Payg'ambar ﷺ Ramazon oyida har kecha Jabroil farishtaga Qur'on o'qib berar edi va Payg'ambar ﷺ bilan Jabroil bir-birlariga butun Qur'onni o'qib berishgan. Shubhasiz, u Qur'onni oyatlari va suralarining to'g'ri tartibida o'qib berar edi.

Furthermore, authentic aĥādīth related by al-Bukhārī and Muslim mention that the Prophet used to recite the Qur’ān for the Archangel Gabriel every night during the month of Ramađān, and that both the Prophet and Gabriel recited the whole Qur’ān for each other. Needless to say, he recited the Qur’ān in the right arrangement of its verses and sūrahs.

Qur’ondan chuqur bahra olgan, uning muhitida yashashning noyob va boy tajribasini his qilgan har bir kishi uning har bir sурасining o‘ziga xos xarakterini darhol payqaydi. Har bir sura o‘z ruhiga, o‘z shaxsiyatiga ega bo‘lib, aniq belgilangan xususiyatlari va boshqalardan ajralib turadigan o‘ziga xos ruhiyati bor. Bundan tashqari, har bir sura markaziy mavzu yoki bir-biri bilan umumiy ip yoki g‘oya orqali bog‘langan bir necha asosiy mavzu atrofida aylanadi. Har bir sura o‘z ma’no va mohiyatining alohida muhitini yoydi, va uning mavzusi yoki mavzulari shu muhitda bir xil uyg‘un va puxta muvofiqlashtirilgan uslub hamda yondashuv bilan yoritiladi. Shuningdek, u o‘z mavzulari va mazmunining ma’nosi hamda kontekstiga mos keladigan o‘ziga xos ohang va musiqiy zarb (puls)ga ega.

Anyone who studies the Qur’ān closely, and tastes the unique and rich experience of living within its ambience, will immediately identify the distinct character of every one of its sūrahs. Every sūrah has an aura and a personality of its own, with unique and well-defined features, and a feel that makes it stand apart from all the rest. Moreover, every sūrah revolves around a central theme, or a number of major themes related to one another by a common thread or idea. Every sūrah radiates its own atmosphere of meaning and essence, within which its theme, or themes, are discussed using the same well integrated and well coordinated style and approach. It also has its own special rhythm and musical pulse which accord with the meaning and context of its topics and content.

Ushbu umumiy ajralib turuvchi xususiyatlar barcha suralarga, jumladan, hozirgi kabi uzunroq suralarga ham xosdir.

These general outstanding features are common to all sūrahs, including the longer ones, such as the present one.

Ushbu sura bir-biri bilan chambarchas bog‘liq ikki asosiy yo‘nalish atrofida uyg‘un ravishda aylanadigan bir qator masalalarni qamrab oladi. Bir tomondan, sura isroilliklarning Islomga va Madinadagi yangi shakllanayotgan musulmon jamoasiga bo‘lgan munosabatini bayon etadi. U ularning yangi dinni qanday dushmanlik bilan qabul qilganlarini va Muhammad ﷺ hamda uning ergashuvchilari jamoasiga qanday munosabatda bo‘lganlarini tasvirlaydi. Shuningdek, sura Madinadagi yahudiylar bilan Islomni da’vo qilgan munofiqlar o‘rtasida, bir tomondan, hamda yahudiylar bilan Arabistonning qolgan qismidagi arab mushriklari o‘rtasida, ikkinchi tomondan, shakllangan yaqin va nopok ittifoqni o‘rganadi.

This sūrah deals with several issues which revolve in total harmony around closely interrelated twin central lines. On the one hand, the sūrah discusses the attitude of the Israelites towards Islam and the burgeoning Muslim community in Madinah. It describes aspects of the hostile reception they gave the new religion and their reaction to the Prophet Muĥammad and the growing community of his followers. It explores the close and unholy alliance that had developed between the Jews and the hypocrites of Madinah, professing belief in Islam, on the one hand, and between the Jews and the Arab idolaters of the rest of Arabia, on the other.

Boshqa tomondan, sura Isroiliylarning Xudoning omonatini saqlash va U bilan tuzilgan ahdga vafo qilishdagi muvaffaqiyatsizligini ko‘rsatib bergach, musulmon jamoasining shakllanish davridagi qiyinchiliklarni, uning qanday muhitda va qanday shaklda rivojlanganini hamda Yer yuzida Xudoning hokimiyatini o‘rnatish omonatini meros qilib olish uchun qanday tayyorgarlik ko‘rib, o‘zini safarbar qilganini bayon etadi. Sura Isroiliylarni tavhid e’tiqodining buyuk targ‘ibotchisi, barcha sharaf-imtiyozlar manbai bo‘lgan Ibrohim bilan bo‘lgan aloqalaridan qat’iy va tezkorlik bilan mahrum qiladi.

On the other hand, the sūrah, having established the Israelites’ failure to uphold God’s trust and honour their covenant with Him, discusses the vicissitudes faced by the Muslim community during its formative years, and the manner and environment in which it developed, and prepared and mobilized itself for the great task of inheriting the trust of the establishment of God’s sovereignty on earth. The sūrah decisively and swiftly strips the Israelites of their association with Abraham, the great proponent of monotheistic belief, and the source of all the honours and privileges that go with it.

Ushbu ikki yoqlama markaziy mavzu surahning butun mazmuni uchun asos bo‘lib xizmat qiladi va 622–632 milodiy yillar oralig‘ida Madinadagi Islom va musulmon jamoasining o‘sishi hamda rivojlanishini aks ettiradi.

This two-fold central theme forms the backbone of the sūrah’s subject matter as a whole and shadows the growth and progress of Islam and the Muslim community in Madinah during the period from 622 to 632 CE.

Surani mazmuniga to‘g‘ri kontekstda kirish uchun oyatlar nozil bo‘lgan tarixiy muhitni, diniy va ijtimoiy sharoitni yanada yorqinroq yoritish maqsadga muvofiqdir. Ammo shundan oldin shuni ta’kidlash lozimki, umuman olganda, o‘sha dastlabki kunlarda musulmonlar duch kelgan narsa Islom tarixining keyingi davrlarida yuz bergan voqealarning kichik ko‘rinishi va ularning takrori edi, garchi ko‘lami va tafsilotlarida ba’zi farqlar bo‘lsa-da. Muvaffaqiyatsizliklar va yutuqlar, do‘stlar va dushmanlar doimo bir xil bo‘lib kelgan.

To set the contents of this sūrah in their appropriate context, it would be pertinent to throw more light on the historic environment and the religious and social setting in which the verses were revealed. Before we do that, however, it is important to point out that, in general terms, what the Muslims had to face in those early days was a miniature of, and a rehearsal for, what has occurred throughout the later history of Islam, albeit with some variations of scope and detail. The setbacks and the achievements, the allies and the opponents have invariably been the same.

Bu haqiqat Qur’onning Islomning diniy, axloqiy va huquqiy tamoyillari hamda tizimlari uchun tortishuvsiz, o‘zgarmas va shubhasiz vakolatli manba sifatidagi o‘rni va mavqeini ta’kidlaydi. U, shuningdek, Qur’on matnining inson hayotining davom etishi va taraqqiyoti bilan kelib chiqadigan muqarrar o‘zgarishlarga doimo yangi va javobgar bo‘lish xususiyatini tasdiqlaydi.

This fact highlights the role and status of the Qur’ān as the unchallenged, immutable and incontrovertible authoritative reference for the religious, ethical and legislative principles and systems of Islam. It further affirms the unique property of the Qur’ānic text as being ever fresh and responsive to the inevitable changes that come with the perpetuation and progress of human life.

Ushbu fazilatlari bilan Qur’on musulmonlar uchun abadiy yo‘l yorug‘i bo‘lib qolmoqda, ular duch kelgan qiyinchiliklar va mashaqqatlar yoki ularga qarshi qilingan adovat va dushmanlik qanchalik og‘ir bo‘lmasin. Bu o‘zi Qur’ondagi har bir oyatning benazirligi, mo‘jizaviyligi hamda eng yuksak haqqoniyati va go‘zalligining bir jihatidir.

With these qualities, the Qur’ān remains the eternal guiding light for Muslims, despite the difficulties and hardships they have to suffer or the animosity and hostility they have to face. This, in itself, is an aspect of the inimitability and unsurpassed veracity and beauty of every verse in the Qur’ān.

Arablar esa, Quraysh ichidagi hokimiyat uchun kurashni ularning nazarida faqat ichki nizo deb hisoblab, uni uzoqdan kuzatishni ma'qul ko'rdilar. Ular o'z qabilasi tomonidan rad etilgan bir kishining dinini qo'llab-quvvatlashga aralashishlari to'g'ri emas deb bildilar, ayniqsa o'sha qabila muqaddas Ka`bani saqlash huquqiga ega bo'lib, butun Arabiston uchun oliy diniy hokimiyatni o'z zimmasiga olgan bo'lgani uchun.

Arabs, however, elected to watch from a distance what they viewed as a purely internal dispute over power within the Quraysh. It would not do for them to become embroiled in supporting the religion of a man whose own tribe had denounced him, especially since that tribe held the custodianship of the sacred Ka`bah and assumed supreme religious authority for the whole of Arabia.

Payg'ambar yangi dinlari uchun muqobil uy, ya'ni o'zini himoya qila oladigan tayanch izlashga majbur bo'ldilar. Bu ularga Makkada yuzaga kelgan tiqilib qolgan vaziyatdan chiqish va o'z risolatlarini to'siqsiz davom ettirish imkonini berishi kerak edi. Menimcha, Makkadan hijrat qilishning birinchi va eng muhim sababi aynan shu edi.ﷺ

The Prophet had to seek an alternative home for his new faith, and a base where he could be protected, so that he could break the deadlock he had reached in Makkah, and be allowed to pursue his commission unimpeded. This, in my view, was the first and most important reason for leaving Makkah.

Madinadan oldin, Makkaning o‘rnini bosadigan boshqa manzillar taklif qilingan va sinab ko‘rilgan edi. 615-yilda, Muhammad ﷺning 610-yilda payg‘ambarlik vazifasiga chaqirilganidan atigi bir necha yil o‘tib, bir qator dastlabki musulmonlar Habashistonga hijrat qildilar. Ularning u yerga faqat shaxsiy xavfsizlik uchun borgan deb aytish to‘g‘ri bo‘lmaydi. Agar shunday bo‘lganida, muhojirlar musulmonlar orasidagi eng zaif va eng kam himoyalangan kishilardan iborat bo‘lar edi. Aynan ular uzluksiz davom etgan ta’qib zarbasini eng ko‘p tortgan edilar. Lekin holat aksincha edi. Muhojirlar orasida Payg‘ambar ﷺning eng nufuzli izdoshlari va qabilasining a’zolari bor edi. Ularning ko‘pchiligi Quraysh qabilasidan edi, jumladan Ja‘far ibn Abu Tolib va Payg‘ambarga ﷺ himoya ko‘rsatishga odatlangan bir qator yigitlar: az-Zubayr ibn al-Avvom, Abdurrahmon ibn Avf, Abu Salama al-Maxzumiy, Usmon ibn Affon va yana boshqalar. Quraysh ning eng nufuzli oilalariga mansub ayollar ham bor edi, masalan, Quraysh ning raqibsiz kofir yetakchisi Abu Sufyonning qizi Ummu Habiba. Bunday ayollar Makkada hech qachon ta’qib qilinmagan bo‘lardi.

Before Madinah, other destinations had been proposed and tried as alternatives to Makkah. In 615, only a few years after Muĥammad’s call to prophethood in 610 CE, a number of early Muslims had emigrated to Abyssinia. It would not be correct to say that they had gone there for reasons of personal safety alone. Had this been the case, the emigrants would have included the weakest and least supported elements among the Muslims. These were the ones at the receiving end of a sustained persecution campaign. But the reverse was the case. The emigrants included some of the most powerful of the Prophet’s followers and tribesmen. The majority of them were from the tribe of Quraysh, including Ja`far ibn Abī Ţālib, and a number of young men who were accustomed to providing protection to the Prophet, such as al-Zubayr ibn al- `Awwām, `Abdur Raĥmān ibn `Awf, Abū Salamah al Makhzūmī, `Uthmān ibn `Affān, to mention but a few. There were women belonging to some of the most prominent families of the Quraysh, such as Umm Ĥabībah, daughter of Abū Sufyān, the Quraysh’s unrivalled non-Muslim leader. Such women would never be persecuted in Makkah.

Shundan ko'p o'tmay, Payg'ambarning ﷺ va Islomning taqdiri tubdan yaxshi tomonga o'zgardi. Makka yaqinidagi 'Aqabah deb ataladigan joyda Payg'ambar ﷺ miloddan avvalgi emas, balki milodiy 621 va 622 yillarda Madinadan kelgan bir guruh arablar bilan ikki muhim tarixiy uchrashuv o'tkazdi, bu uchrashuvlarda ular sodiqlik va yordam berish to'g'risida va'da berdilar. Bu voqea Islomning va musulmon jamoasining butun kelajagiga chuqur va uzoq muddatli ta'sir ko'rsatdi.

Not long after that, the Prophet’s, and Islam’s, fortunes suddenly changed for the better. At a place called `Aqabah near Makkah, the Prophet had two crucial historic meetings in 621 and 622 CE with a group of Arabs from Madinah, during which they pledged their allegiance and support. This was to have a profound and far-reaching effect on the whole future of Islam and the Muslim community.

Makka davrining oxirida Payg'ambar Muhammad ﷺ turli nufuzli arab jamoalari va qabilalari bilan aloqa o'rnatish, ularga Islomni taqdim etish va ularning ergashuvi hamda qo'llab-quvvatlashini izlash uchun izchil harakat boshladilar.

Towards the end of the Makkan period, the Prophet Muĥammad embarked on a concerted effort of making contact with various influential Arab communities and tribes to introduce Islam to them and seek their following and support.

Xazraj va Avs — Madinadagi ikki arab qabilasi — yahudiylar bilan yonma-yon yashaganliklari sababli, ularning "Yaqinda keladigan Payg'ambar" va "kuni yaqinlashgan Payg'ambar" haqida maqtanganlarini tez-tez eshitardilar. Bu Payg'ambar yahudiylarni arablar ustidan g'alabaga yetaklaydi, deb aytilardi. Xazraj qabilasining bir guruh hojilari Payg'ambar ﷺ bilan uchrashib, ularga o'z da'vatini tushuntirdi. Ular darhol uni yahudiylar gapirayotgan o'sha Payg'ambar ekanini anglab yetdilar. Ular yahudiylardan oldin unga yetib olishga qat'iy qaror qildilar. Payg'ambar ﷺ bilan uchrashib, uning gapini tinglagach, ular uni qabul qilib, musulmon bo'ldilar. Ular unga dedilar: "Biz o'z qavmimizni misli ko'rilmagan o'zaro adovat holatida qoldirib keldik. Alloh sizni ularning birligiga sabab qilsin." Uyga qaytgach, ular qilgan ishlarini qavmlariga aytib berdilar, qavmlari esa ularning harakatini ma'qullashdi.

The Khazraj and the Aws, the two Arab tribes of Madinah, having lived side by side with the Jews, had often heard them boast about “the Prophet who will come soon” and “whose day is at hand”, who would lead the Jews to victory over the Arabs. A group of the Khazraj pilgrims met the Prophet who explained to them his message. They immediately realized that he was the very Prophet the Jews were talking about. They were determined to get to him before the Jews did. Having met him and listened to what he had to say, they accepted him and became Muslims. They said to him: “We have left our people in an unprecedented state of mutual hostility. May God make you the cause of their unity.” On their return home, they reported what they did to their people who approved their action.

Madinada shakllanayotgan jamoat o‘ziga xos va yuksak darajadagi jamoat edi; Qur’onda u takror-takror ulug‘lanadi. Bu sura mo‘min-muslimlarning umumiy, keng qamrovli ta’rifi bilan boshlanadi. Shunga qaramay, u aniq ravishda Islomning dastlabki fidoyilariga ishora qiladi: “Bu Kitob — unda hech shubha yo‘q — taqvodorlar uchun hidoyatdir. Ular g‘aybga iymon keltiradilar, namozni to‘kis ado etadilar va Biz ularga rizq qilib bergan narsalardan infoq qiladilar. Ular sizga nozil qilingan narsaga ham, sizdan oldin nozil qilingan narsalarga ham iymon keltiradilar va oxiratga ishonch bilan qaraydilar. Ana shular Rabbilari tomonidan hidoyatda bo‘lganlar va ana shular najot topguvchilardir.” (1–5-oyatlar)

The community taking shape in Madinah was a unique and distinguished one, praised repeatedly throughout the Qur’ān. This sūrah opens with a concise, generally applicable, definition of true believers. Nevertheless, it refers specifically to those early pioneers of Islam: “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. Those follow their Lord’s guidance, and they shall surely prosper.” (Verses 1-5)

Bunga qarshi, bizga darhol kofirlar haqidagi tavsif beriladi. U yana umumiy va universal, lekin aynan Islomni rad etgan va unga qarshi chiqqan kishilarga, Makka va Madina atrofida ham, ichkarisida ham tegishlidir: "Kofirlar uchun, ularni ogohlantirasanmi yoki ogohlantirmaysanmi, baribir, ular iymon keltirmaydilar. Alloh ularning qalblariga va quloqlariga muhr bosgan; ko'zlari pardalangan; ularni esa og'ir azob kutmoqda." (6-7-oyatlar)

In contrast, we are immediately given a description of the unbelievers, which is again general and universal but applies specifically to those who rejected Islam and opposed it, in and around both Makkah and Madinah: “For the unbelievers, it is alike whether you forewarn them or not, they will not accept the faith. God has sealed their hearts and ears; their eyes are covered; and a grievous punishment awaits them.” (Verses 6-7)

Madinada uchinchi guruh paydo bo'ldi — munofiqlar, yoki al-Munofiqun. Bu guruh Makkada sezilarli emas edi; uning yuzaga kelishiga sabab Payg'ambar ﷺning Madinaga kelib joylashishi bo'ldi, buni avval bayon qilganmiz. Chunki Makkada Islomning na siyosiy hokimiyati, na davlat kuchi bor edi, va musulmonlar arab qabilalarining zulm va bosimiga ochiq nishon bo'lib qolgan edi. Islomni qabul qilganlar jasur va samimiy bo'lishlari, har xil mashaqqat va dahshatga chidashga tayyor bo'lishlari kerak edi.

In Madinah, a third group emerged, the hypocrites, or al-Munāfiqūn. This faction had not been noticeable in Makkah; its rise was prompted by the Prophet’s arrival and settlement in Madinah, as outlined earlier. That was because in Makkah, Islam had no sovereign political entity or force, and the Muslims remained soft targets for persecution and repression by the rest of the Arabs. Those who accepted Islam had to be brave and sincere, prepared to endure all kinds of hardship and terror.

Surah ning katta bir qismi Xudoning xabarini dunyoga yetkazishi lozim bo'lgan musulmon jamoasining asosini qurish va uni zarur tarzda tayyorlashga bag'ishlangan, chunki isroilliklar bu olijanob vazifani bajarishda sezilarli darajada muvaffaqiyatsizlikka uchragan edi. Darhaqiqat, ular endi uning so'nggi shakli bo'lgan islomga qarshi turishgan edi.

A significant part of the sūrah is devoted to the foundation and essential preparation of the Muslim community which was to carry God’s message to the world, the Israelites having notably failed to undertake that noble task. Indeed, they were now in opposition to its final version, Islam.

Uchta asosiy insoniyat turini — mo‘minlar, kofirlar va munofiqlarni bayon qilib, hamda "shaytonlar" haqida aniq, ammo ochiq bo‘lmagan ishorani keltirgach, sura butun insoniyatga murojaat qiladi: Yagona Xudoga ibodat qilishga va Uning Elchisiga nozil qilgan vahiylarini to‘liq tan olishga chaqiradi. U Xudoning yerni va osmonlarni, ularda bor narsalarni insonning foydalanishi va manfaati uchun yaratishdagi marhamati va hikmatini tasdiqlaydi. (21-29-oyatlar)

Having introduced the three main types of humanity: believers, unbelievers and hypocrites, and having made a clear though implicit reference to the ‘evil ones’, the sūrah addresses mankind as a whole, asking them to worship the One God and fully acknowledge the revelations He has bestowed on His Messenger. It affirms God’s favour and wisdom in creating the earth and the heavens, and all that is in them, for the use and benefit of man. (Verses 21-29)

Bu so'ngra Alloh taolo insonni yer yuzidagi noibi va vakili etib tayinlagan, va bu muborak tayinlashning shartlari va sharoitlarini bayon qilgan voqea haqida hikoya keladi. (30-39-oyatlar)

This is followed by an account of the occasion when God appointed man as His vicegerent and representative on earth, outlining the terms and conditions of that auspicious appointment. (Verses 30-39)

Quyidagi bo‘lim surani butunlay Isroilliklar bilan keng qamrovli va turli-tuman bahsga bag‘ishlangan bo‘lib, ularning diniy va tarixiy merosining turli jihatlarini tanqidiy tahlil qiladi. (40-141-oyatlar)

The following section of the sūrah is devoted entirely to an extensive and wide- ranging debate with the Israelites, dealing critically with various aspects of their religious and historic record. (Verses 40-141)

Muhokama Madinada islomning isroilliklar tomonidan qabul qilinishiga qaratilgan. Ular islomni faol ravishda rad etgan birinchilar edi. Ular ataylab haqiqatni chalkashtirib, yashirar edilar. Ular imonga nisbatan ikkiyuzlamachi munosabatda bo‘lib, Xudoning so‘zlarini buzishga urinardilar. Ular musulmonlarni aldab, yolg‘on gapirib, ularga bergan va'dalariga xiyonat qilardilar, umid qilib, ularni dinlaridan qaytarishga harakat qilardilar. Ular Xudoning ishonchiga faqat o‘zlarining egalik qilishlarini va haqiqatning yagona egasi ekanliklarini da'vo qilardilar. Ular musulmonlarga hasad qilib, ularning mavjudligini yo‘q qilish va ularga zarar yetkazish uchun barcha kuch-g‘ayratlarini sarflardilar. Va nihoyat, ayni muddao, ular islomning dushmanlari bo‘lgan munofiqlar va johiliyat davridagi arablar bilan ittifoqqa kirdilar hamda musulmonlar jamoasiga qarshi fitna uyushtirishga tayyor edilar.