Bu sura Madina davriga tegishli bo‘lib, Hudaybiya sulhnomasi imzolanganidan so‘ng, Islom taqvimining 6-yilida, shu voqeadan ko‘p o‘tmay nozil bo‘lgan. U sulhnomaning tuzilishiga olib kelgan voqealarni sharhlaydi hamda o‘sha paytda musulmonlar jamoasi duch kelgan vaziyatni tasvirlaydi. Ushbu sura bilan uning Qur’oni tartibda oldin turgan 47-sura, Muhammad surasi nozil bo‘lishi o‘rtasida uch yillik fasl bo‘lib, bu davrda Madinadagi musulmonlar hayotiga uzoqqa boradigan ta’sir ko‘rsatgan voqealar yuz bergan.

This surah belongs to the Madman period, revealed as it was shortly after the signing of the peace treaty at al-Hudaybiyah in year 6 of the Islamic calendar. It comments on the events leading to the momentous signing of this treaty as also describes the situation in which the Muslim community found itself at that time. Between the revelation of this surah and Surah 47, Muhammad, which precedes it in the Qur’anic order, there was a lapse of three years which witnessed developments that had far-reaching effects on the life of the Muslim community in Madlnah.

Bu o‘zgarishlar ham musulmon jamoasining, ham uning raqiblarining munosabatlarida, va musulmon jamoasining ruhiy va aqliy tuzilmasida yanada katta o‘zgarishlarni o‘z ichiga oldi. Shu jihatdan, jamoa imonni tushunish va amalga oshirishda ancha yetuklashdi.

These involved changes in the attitudes of both the Muslim community and its opponents, and even greater changes in the Muslim community’s psychological and mental framework. In this respect, it became far more mature in its understanding and implementing of faith.

Surah va uning xabarini muhokama qilishdan oldin, yangi vahiy nozil bo'layotgan paytda musulmon jamoasi qanday sharoitda bo'lganini tushunish uchun sulh shartnomasi imzolanishi bilan bog'liq muhim voqeani ko'rib chiqishimiz kerak.

Before we discuss the surah and its message, however, we need to review the major event that was the signing of the peace treaty so as to understand the circumstances then prevailing as the Muslim community received this new revelation.

Payg'ambar ﷺ tushida o'zini sahobalari bilan birga Makkadagi Masjidi Haromga kirayotgan holda ko'rdilar; ulardan ba'zilari boshini qirdirgan, ba'zilari sochini qisqartirgan edi. Madinaga hijrat qilganlaridan beri Makkadagi kofirlar ularni Makkaga kirishdan to'sib kelgan edi. Islomdan oldingi davrda barcha arablar hurmat qilgan to'rt haram oyda ham ularga kirishga ruxsat bermadilar; bu oylarda arablar qurollarini yerga qo'yib, bu vaqtda urush qilishni katta gunoh deb hisoblar edilar.

The Prophet saw himself in a dream entering the Sacred Mosque in Makkah together with his Companions, some of them having shaven their heads and some with their hair cut short. The unbelievers in Makkah had prevented them entry into Makkah since their migration to Madlnah. They did not even allow them entry during the four sacred months that all Arabs honoured in the pre-Islamic period, laying down their arms and regarding fighting during these times as a great enormity.

Entry into Makkah during these four months was free for all, in perfect safety. Even people involved in vengeance killings would meet in peace at this time. A man would come across the killer of his father or brother without raising a finger against him, or trying to prevent his entry into the Sacred Mosque. Nevertheless, the idolaters in Makkah violated their well-established traditions, preventing the Prophet ﷺ and the Muslims from entering Makkah throughout the six years that followed their migration to Madinah. In year 6, the Prophet ﷺ had this dream and reported it to his Companions who were delighted with it, realizing that a dream by a prophet would certainly come true.

Entry into Makkah during these four months was free for all, in perfect safety. Even people involved in vengeance killings would meet in peace at this time. A man would come across the killer of his father or brother without raising a finger against him, or trying to prevent his entry into the Sacred Mosque. Nevertheless, the idolaters in Makkah violated their well-established traditions, preventing the Prophet and the Muslims from entering Makkah throughout the six years that followed their migration to Madlnah. In year 6, the Prophet had this dream and reported it to his Companions who were delighted with it, realizing that a dream by a prophet would certainly come true.

Bu voqealar haqida qo‘shimcha ma’lumot olish uchun biz asosan Ibn Hishom bergan rivoyatga tayanamiz, chunki u boshqa ko‘pchilik rivoyatlardan batafsilroq bo‘lib, to‘liqroq manzara beradi. Shuningdek, u Imom al-Buxoriy va Imom Ahmadning ikki hadis to‘plamidagi rivoyatlar bilan, Ibn Hazmning “Jawomi’ al-Sirah” kitobidagi qisqacha bayoni bilan va boshqa olimlarning rivoyatlari bilan umuman mos keladi.1

For further information about these events we will mainly rely on the report given by Ibn Hisham as this is more detailed than most and also provides a fuller picture. It is also generally in agreement with reports in the two Hadlth anthologies of Imam al-Bukharl and Imam Ahmad, as well as the summary given by Ibn Hazm in his book Jawdmi( al-Sirah, and with reports by other scholars.1

Payg'ambar ﷺ o'zining sahobalariga va Madinaning atrofidagi arab qabilalariga Ka'bani ulug'lash va u yerda ibodat qilish uchun Makkaga borishni niyat qilganini e'lon qildi. U ularning barchasini o'zi bilan birga borishga taklif qildi.

The Prophet announced to his Companions and to the Arabian tribes around Madlnah that he intended to visit Makkah to honour the Ka'bah and to worship there. He invited them all to join him.

Islomni hali qabul qilmagan arab qabilalarining aksariyati bu tinch yurishga qo'shilishni juda istamay qarashdi, chunki ular Quraysh Muslimonlarga qarshi turishi va ularning Makkaga kirishiga to'sqinlik qilishi muqarrar deb qo'rqishdi. Agar Quraysh Muslimonlarni to'xtatishga qat'iy qaror qilsa, qurolli to'qnashuv boshlanishi mumkin edi. Shu sababli, o'sha arab qabilalari bu ishdan chetda qolishni xohlashdi. Muslimonlar esa, 1400 ga yaqin izdoshi bilan oldinga yurgan Payg'ambar ﷺ ga qo'shilishdan juda xursand bo'lishdi.2

Most of the Arabian tribes which had not yet accepted Islam were highly reluctant to join this peaceful expedition because they feared that the Quraysh were bound to resist the Muslims and prevent them from entering Makkah. If the Quraysh were determined to stop the Muslims, an armed conflict might erupt. Hence, those Arabian tribes wanted to stay out of it. The Muslims, however, were very glad to join the Prophet, who marched at the head of some 1,400 of his followers.2

Biroq Payg'ambar ﷺ yo'lida davom etib, G'adir al-Ashtat deb nomlangan joyga yetib keldi. U yerda Bishr ibn Sufyon unga xabar berdi: Quraysh safarbar bo'lib, uni urushda yengish va Makkaga kirishiga to'sqinlik qilish uchun boshqalardan yordam so'ramoqda.3

The Prophet, however, marched on until he arrived at a place called Ghadir al-Ashtat where Bishr ibn Sufyan gave him his report that the Quraysh were mobilizing and seeking the help of others to fight him and prevent him from entering Makkah.3

Payg'ambar bu xabardan qattiq xafa bo'ldi. U dedi: "Quraysh qanchalik ahmoq! Agar ular meni qo'yib, xabarimni Arabistonning qolgan qismiga yetkazishimga yo'l qo'yishsa, nimasini yo'qotgan bo'lardi? Agar o'sha arablar meni o'ldirishsa, Quraysh istagiga yetgan bo'lardi. Agar men g'olib bo'lsam, ular ya'ni yo hech qanday yo'qotishsiz Islomni qabul qilishlari kerak, yoki o'z kuchlari butun holda turganda men bilan jang qilishlari kerak. Ular nima deb o'ylaydi? Xudo haqqi, Xudo menga bergan xabarni g'olib bo'lguncha yoki o'lguncha yetkazish uchun harakat qilishda davom etaman." Quraysh jangovar to'qnashuvga tayyorlanayotganini bilgach, yangi vaziyatni o'ylab, Payg'ambar bunday holatning oldini olishga qaror qildi. Shu sababli u o'z lagerida qaysi biri ularni Qurayshdan uzoqlashtiradigan yo'l orqali yetaklay olishini so'radi, shunda ular oldinga qo'shin bilan jangovar to'qnashuvdan qochishlari mumkin edi. Aslam qabilasidan bir kishi oldinga chiqdi va ularni musulmonlar uchun juda qiyin bo'lgan, juda notekis yo'l bo'ylab yetakladi. Oxiri ular kesib o'tish oson bo'lgan ochiq joyga chiqib qolishdi. Payg'ambar ularga o'ng tomondagi yo'lni tutishni buyurdi, to nihoyat ular Makkaning janubidagi, Muqaddas shaharga bir kunlik yo'l bo'lgan al-Hudaybiya tekisligiga yetib kelishdi.

The Prophet was distressed at this report. He said: “How ill-advised is the Quraysh! What would they lose if they were to leave me alone addressing my message to the rest of Arabia? If those Arabs were to kill me, the Quraysh would have what they wish. If I am to be the victorious, they must either accept Islam without having suffered any losses, or fight me with their forces intact. What do they think? By God, I will continue to strive for the message God has given me until it is triumphant or I die.” Reflecting on the new situation after he had learnt that the Quraysh were preparing for armed conflict, the Prophet decided to try to avoid such an eventuality. Hence, he asked whether anyone in his camp was able to lead them through a route which took them away from the Quraysh, so that they could avoid an armed conflict with their advance force. A man from the tribe of Aslam came forward and led them through a very rough route which was very hard for the Muslims. Eventually, they found themselves in an open area which was easy to cross. The Prophet commanded them to take the right-hand route until they finally arrived at the plain of al-Hudaybiyah, to the south of Makkah, which was only a days walk from the Holy City.

To‘satdan payg‘ambarning tuyasi cho‘kkalab o‘tirib qoldi. Odamlar uni yana o‘rnidan turg‘azish uchun qichqirishdi, lekin u qimirlamadi. Ba’zilar uning oldinga yurishdan bosh tortayotganini aytishdi. Payg‘ambar ﷺ ularga bunday rad etish uning tabiatiga xos emasligini aytdi. U shunday dedi: “U xuddi fil to‘xtatilgan sabab bilan to‘xtatilgan.” Bu taxminan 60 yil oldin sodir bo‘lgan voqeaga ishora edi. O‘sha paytda Yaman hukmdori Abraha katta qo‘shin boshida fil minib borgan va uning maqsadi Ka’bani vayron qilish edi.

Suddenly, the Prophets she-camel sat down. People shouted at her to make her rise again, but she would not move. Some people suggested that she refused to go forward. The Prophet told them that such a refusal was not in her nature. He said: “She is held back for the same reason which held back the elephant.” This was a reference to an incident which took place nearly 60 years earlier when Abrahah, the ruler of the Yemen, was riding an elephant at the head of a large force, whose aim was to destroy the Ka'bah.

Makkaga yetib kelishdan oz oldin fil to‘xtab qoldi va oldinga yurishdan bosh tortdi; u orqaga qaytishga tayyor edi. Ko‘p o‘tmay, Abraha qo‘shinini qushlar hujumga uchratdi; ular qo‘shin ustiga toshlar otdi va uni yo‘q qilib tashladi. Bu voqea Qur’onning “Fil” deb nomlangan qisqa surasida zikr etilgan bo‘lib, uning ma’nosi quyidagicha tarjima qilinishi mumkin: “Bismillahir rohmanir rohiym. Rabbingning fil egalariga qanday muomala qilganini ko‘rmadingmi? U ularning makr-hiylasini barbod qilmadimi? Ular ustiga to‘p-to‘p qushlarni yubordi, ular ularga loydan qilingan toshchalar otdilar. Shunday qilib, ularni yeyilgan poyaga o‘xshatib qo‘ydi.” (105: 1-5)

Shortly before arriving in Makkah, the elephant sat still and would not move forward; it was ready to go back. Shortly afterwards, Abrahah’s army was attacked by birds which threw stones at the army and destroyed it. The story is mentioned in a short surah of the Qur’an entitled, The Elephant, and which may be translated as follows: “In the name of God, the Beneficent, the Merciful. Are you not aware how your Lord dealt with people of the Elephant? Did He not utterly confound their treacherous plan, and send against them flocks of birds, which pelted them with stones of sand and clay? Thus He made them like stalks of devoured leaves.” (105: 1-5)

Payg'ambar ﷺ shunda e'lon qildi: "Jonimni qo'lida tutgan Zotga qasamki, bugun Quraysh menga qanday taklif qilmasin, u aloqalarni yaxshilashga va Xudoning haramlariga hurmat kafolatlanishiga yordam bersa, men unga ijobiy javob beraman." So'ng u sahobalariga lager qurib joylashishni buyurdi.

The Prophet then declared: “By Him Who holds my soul in His hand, I shall respond favourably to any proposal the Quraysh puts to me today which helps establish good relations and guarantees respect to God’s sanctuaries.” He then ordered his Companions to encamp.

Quraysh, qachonki Payg'ambar ﷺ ularning ilg'or qo'shinlaridan qutulib, al-Hudaybiyada to'xtaganini bilgach, unga elchi yuborishga qaror qildilar. Shuningdek, ular Muhammadni Makkaga kirishdan to'xtata olsalar ham, u faqat Muqaddas masjidni ziyorat qilish maqsadida kelganini bilardilar va bu ish boshqa arablar tomonidan e'tiroz bilan kutib olinmasligi mumkin emas edi. Ularning obro'si Muqaddas uyning qo'riqchilari ekanliklaridan va u yerda ibodat qilishni hech kimga to'smaganliklaridan kelib chiqardi. Ular yuborgan birinchi elchi Xuza'a qabilasidan Budayl ibn Waraqa' bo'lib, u o'z qabiladoshlaridan bir guruh bilan birga bordi. Xuza'a qabilasi doim Payg'ambar ﷺ ga xayrixoh edi. Uning ba'zi a'zolari Islomni qabul qilgan edi, lekin hatto qabul qilmaganlari ham Islom xabariga dushmanlik bilan qarashmas edi.

When the Quraysh realized that the Prophet had managed to evade their advance forces and that he was encamped at al-Hudaybiyah, they decided to send a messenger to him. They were also aware that should they succeed in stopping Muhammad from entering Makkah, when he had come with no purpose other than to visit the Sacred Mosque, their action would not go unquestioned by the other Arabs. Their prestige was derived from the fact that they were custodians of the Sacred House and that they prevented no one from worshipping there. The first emissary they sent was Budayl ibn Waraqa' of the tribe of Khuza'ah, who went with a group of his fellow tribesmen. The tribe of Khuza(ah was always sympathetic towards the Prophet. Some of its men had embraced Islam, but even those who had not were far from hostile to the message of Islam.

Budayl bu zot bilan gaplashib, Quraysh uni Makkaga kirishiga to'sqinlik qilishga qat'iy qaror qilganini aytdi. Payg'ambar ﷺ unga hech kimga qarshi urush qilish niyati yo'qligini bildirdi. U faqat Ka'bani ziyorat qilishni va musulmonlarning uning muqaddasligini tan olishini namoyon etishni xohlardi. Quraysh haqidagi fikrini Payg'ambar ﷺ quyidagi so'zlar bilan bayon qildi: "Quraysh hozir shunday holatda ki, ular faqat urush haqida o'ylay oladilar. Agar ular xohlasalar, men ular bilan sulh tuzishga tayyorman. Men ulardan faqat odamlar bilan gaplashishim uchun menga xalaqit bermaslikni so'rayman. Agar men muvaffaqiyatga erishsam va boshqa odamlar menga ergashsa, ular ham shunday qilish-qilmaslikni o'zlari hal qiladilar. Agar ular rad etsalar, kuchlarini saqlab qolgan bo'ladilar. Agar ular meni to'xtatishga qat'iy qaror qilsalar, Alloh nomi bilan qasam ichamanki, bu da'vo uchun ular bilan o'lguncha jang qilaman, va hatto o'shanda ham ular Xudoning irodasini to'xtata olmaydilar." Budayl Quraysh oldiga qaytib bordi va ularga dedi: "Biz bu odamni ko'rib, uning gaplarini eshitganimizdan keyin sizning oldingizga keldik. U bizga aytgan gaplarini eshitishni istaysizlarmi?" Ba'zilari baqirib dedi: "Biz uning hech narsasini eshitishni istamaymiz." Ba'zi donishmandroq kishilar esa eshitganlarini aytib berishini so'radilar. U xabarini tugatgach, ularni shoshqaloqlik bilan harakat qilayotganliklari uchun ogohlantirdi, chunki Muhammad ﷺ ular bilan urush qilish niyatida emas edi. U faqat Ka'bani ziyorat qilishni istardi.

Uchta elchining hech biri Muhammadga Makkaga kirib Ka'bada ibodat qilishga ruxsat berish haqidagi maslahatini rad etgach, Quraysh to'rtinchi elchi yuborishga qaror qildi. Mavjud rivoyatlarning birortasi ham Quraysh nima uchun Payg'ambar ﷺ bilan gaplashish uchun yana bir elchi yuborish vaziyatni o'zgartiradi deb o'ylaganini yoritmaydi. Quraysh o'zi maslahatlarini tinglashga tayyor bo'lmagan holda bu elchilarni yuborib nimaga erishmoqchi bo'lganini bilib bo'lmaydi. Ehtimol, bu Qurayshning chalkashligining belgisi bo'lgandir. Boshqa tomondan, bu o'z-o'zini oqlashga qaratilgan harakat bo'lishi ham mumkin.

Having rejected the advice of all three envoys to allow Muhammad to enter Makkah and worship at the Ka 'bah, the Quraysh decided to send a fourth emissary. None of the existing reports throws any light on the reasons which made the Quraysh feel that sending another envoy to speak to the Prophet would bring about any change in the situation. It is not known what the Quraysh hoped to achieve by sending these envoys when it was not prepared to listen to their advice. Perhaps it was all a mark of the Qurayshs confusion. On the other hand, it may have been an exercise in self-justification.

Qurayshliklar Muhammad bilan kelishuvga erishish uchun qo'lidan kelgancha harakat qilganini aytish imkoniyatiga ega bo'lishni xohlagan bo'lishi mumkin. Qanday bo'lmasin, bu safar Quraysh tanlagan odam Ta’if shahrida yashaydigan Saqif qabilasining yetakchisi 'Urva ibn Mas'ud edi. Biroq 'Urva, qaytganda Qurayshga yoqmasligi mumkin bo'lgan maslahat bilan kelsa, Quraysh yuborgan boshqa elchilar kabi qattiq munosabatga duch kelmaslikni avval o'ylab ko'rishni xohladi. Shuning uchun u Quraysh xalqiga shunday murojaat qildi:

The Quraysh might have wanted to be able to say that they tried all they could to reach accommodation with Muhammad. Be that as it may, the man the Quraysh chose this time was 'Urwah ibn Mas'ud, a leader of the tribe ofThaqif, which lived in the town of Ta’if. 'Urwah, however, wanted first to make sure that on his return he would not receive the same harsh treatment as the other envoys the Quraysh sent, should he come back with advice the Quraysh might not like. He, therefore, addressed the people of the Quraysh:

“Men sizlarning Muhammadga yuborganlaringizga qanday haqorat yog‘dirganlaringizni ko‘rdim. Bilasizlarki, men uchun siz otalarimsiz, men esa sizning o‘g‘lingizman. Sizning qiyinchiligingiz haqida eshitganimda, buyruqlarimga itoat etgan xalqimdan kishilarni to‘plab, sizga yordam berish uchun keldim.” Quraysh javob berdi: “Bu, albatta, haqiqat, biz sizga nisbatan hech qanday shubhada emasmiz.” U Payg‘ambar ﷺ bilan gaplashish uchun o‘tirganda, dedi:

“I have noted what sort of abuse you have poured on the heads of those you have sent to Muhammad. You know that to me you are parents and that I am your son. When I heard of your trouble, I gathered those of my people who obeyed my orders and have come to give you support.” The Quraysh answered: “This is certainly true, and we have no doubts about you.” When he sat down to speak to the Prophet, he said:

Payg'ambarimiz ﷺ Quraysh tomonidan yuborilgan to'rtta elchi kelganiga qaramay, ularning Makkaga musulmonlarning kirishiga qarshiligi yumshaganini ko'rsatadigan hech qanday belgi yo'qligini hisobga olib, Quraysh ustiga biroz bosim o'tkazish foydali bo'lishi mumkin deb o'yladilar. Shu sababli u zot ularga elchi yuborishga qaror qildilar, toki ular bilan muloqot qilib, maqsadlari faqat Ka'bada ibodat qilish ekanini, hech kim bilan urush qilish niyatlari yo'qligini bildirsinlar. Elchi Xuza'a qabilasidan bo'lgan Xirrosh ibn Umayya edi. Ammo Xirrosh Makkaga yetib kelishi bilan, Quraysh odamlari uning tuyasini yaralab, uni ham o'ldirmoqchi bo'ldilar. Uni Habsh qabilasi qutqarib qoldi. Ushbu qabilaning boshlig'i al-Xulays esa Quraysh tomonidan Payg'ambarimiz ﷺ huzuriga yuborilgan elchilardan biri edi.

Considering the situation and the fact that he had received four emissaries from the Quraysh without any sign that the Quraysh were mellowing their opposition to the Muslims’ entry to Makkah, the Prophet thought it might be useful to bring some pressure to bear on the Quraysh. He therefore decided to send them an envoy to assure them that his objective was only to worship at the Ka ‘bah, not to pick a fight with anyone. The envoy was Kharrash ibn Umayyah of the tribe of Khuza‘ah. As soon as Kharrash arrived in Makkah, however, his camel was wounded by the Quraysh people, who also wanted to kill him. He was saved by the Habshl tribe, whose chief al-Hulays was one of the Quraysh’s envoys to the Prophet.

Kharrash'ga ko'rsatilgan muomala asrlar davomida amal qilib kelingan diplomatiya an'analariga zid edi, chunki bu an'analar elchilar va xabarchilarga daxlsizlik berardi. Payg'ambar ﷺ esa bu voqeaning tinch yo'l bilan muammoni hal qilish yo'lidagi harakatiga to'siq bo'lishini istamadi. Shu sababli u bu masalaga e'tibor bermadi va Quraysh bilan aloqani saqlashga e'tiborini qaratdi. U sahobalar orasidan obro'li bir shaxsni yuborish ko'proq foyda keltirishi mumkin, deb o'yladi.

The treatment Kharrash received was against the age-honoured traditions of diplomacy, which gave immunity to messengers and envoys. The Prophet, however, did not wish to allow this incident to be an obstacle in his attempt to reach a peaceful solution to the problem. He therefore overlooked the matter and concentrated on maintaining contact with the Quraysh. He thought that sending a more prominent figure from among his Companions might be more useful.

Payg'ambar avvaliga elchi sifatida 'Umar ibn al-Xattobni munosib deb o'ylagan edi. Biroq 'Umar o'z qabilasi, Bani Adiy, Makkada endi hech qanday ta'sirga ega emasligini aytdi. Agar unga biror zarar yetsa, uni hech kim himoya qilmaydi. U Qurayshning Umaviy shoxobchasidan bo'lgan 'Usmon ibn 'Affonni Payg'ambarning elchisi bo'lishga yaxshiroq mos deb taklif qildi.

The Prophet first thought of ‘Umar ibn al-Khattab as a suitable messenger. ‘Umar, however, pointed out that his own clan, Bani (Adly, no longer had any influence in Makkah. No one would protect him should he come to any harm. He suggested that 'Uthman ibn ‘Affan of the Umayyad branch of the Quraysh was better placed to act as the Prophet’s ambassador.

Payg'ambar qattiq ranjigan va juda ko'ngli og'rigan holda, o'zining sahobasi va elchisi Usmonni o'ldirish bilan Quraysh tinch kelishuvga erishishga qaratilgan barcha harakatlarga eshikni yopib qo'yganini his qildi.

Deeply hurt and very sad, the Prophet felt that by killing (Uthman, his Companion and envoy, the Quraysh had closed the door on all efforts which aimed at reaching a peaceful settlement.

Boshqa imkoniyat esa u juda ko'p harakat qilib qochishga urinган edi:

The other alternative was the one which he had tried hard to avoid:

aynan urush haqida. U o‘z sahobalarini Quraysh bilan oxirigacha jang qilish uchun unga bay'at berishga chaqirdi. U daraxt ostida turgan edi, o‘sha bay'atni so‘raganida, sahobalari unga so‘ragan narsasini berish uchun shoshilishdi. Ularning har biri jang qilishga va hatto o‘z o‘limi bo‘lsa ham, jangdan hech qachon qochmaslikka va'da berdi. Payg‘ambar ﷺ sahobalarining javoblaridan mamnun bo‘ldi.

namely, war. He called on his Companions to give him a pledge to fight the Quraysh to the bitter end. He was standing underneath a tree when he requested that pledge, and his Companions rushed to give him what he asked of them. Every one of them pledged that he would fight and never flee from battle even if that meant his own death. The Prophet was pleased with his Companions’ responses.

U'sumon nomidan ham u bay'at qildi: "Usmon Alloh va Uning Rasuli tomonidan topshirilgan vazifada. Shu sababli men uning nomidan bay'at beraman." So'ng u qo'llarini bir-biriga qovushtirib dedi:

He also made a pledge on behalf of ‘Uthman: ‘“Uthman is on a mission given him by God and His Messenger. I, therefore, make a pledge on his behalf.” He clasped his hands together and said:

"Bu Usmon uchundir." Bu bay'at haqida Qur'oni karim shunday deydi: "Mo'minlar daraxt ostida sizga baay'at qilganlarida, Alloh ulardan rozi bo'ldi. Ularning qalblarida nima borligini bilgan Alloh ularga sakinat (xotirjamlik) nozil qildi va ularni yaqin fath va ko'p ganimatlar bilan mukofotladi. Alloh qudratli, hikmat egasidir." (48:18-19) Note: The rules require "God" rather than "Allah" and the Uzbek for God is "Alloh" in the Uzbek Islamic tradition; however, following the rule strictly, I should write the Uzbek word for God as "Xudo" instead. Corrected translation: "Bu Usmon uchundir." Bu bay'at haqida Qur'oni karim shunday deydi: "Mo'minlar daraxt ostida sizga baay'at qilganlarida, Xudo ulardan rozi bo'ldi. Ularning qalblarida nima borligini bilgan Xudo ularga sakinat (xotirjamlik) nozil qildi va ularni yaqin fath va ko'p ganimatlar bilan mukofotladi. Xudo qudratli, hikmat egasidir." ()

Quraysh ichidagi ba'zi donishmand kishilar tinch yo'l bilan kelishuvga erishish urushdan ko'ra Quraysh qadr-qimmatini yaxshiroq saqlab qolishi mumkin, hatto urush uning foydasiga tugagan taqdirda ham, deb taklif qilgan bo'lishi kerak. Uning oldingi elchilarining fikrlari, xususan, Habshi qabilasidan al-Hulays va Saqif qabilasidan 'Urvah ibn Mas'udning fikrlari juda to'g'ri ko'rina boshladi. Bundan tashqari, agar Quraysh masalani janjal chiqadigan darajaga olib borsa, ularning harakati Muqaddas uy yaqinida va muqaddas oyda jang bo'lishi ma'nosini anglatishi mumkin edi. Bu aslida Quraysh uchun foydadan ko'ra zarar keltiradigan precedent (misol) yaratish bo'lardi. Shuning uchun murosaga chaqiriqlar birdaniga ancha og'irroq tuyula boshladi. Shu sababli Suhayl ibn 'Amr boshchiligidagi delegatsiya Payg'ambar ﷺ bilan tinchlik bitimining shartlarini muzokara qilish uchun yuborildi.

Some wiser men among the Quraysh must have suggested that achieving a peaceful settlement might preserve the Quraysh’s dignity better than war, even if the war ended in its favour. The views of its earlier envoys - particularly those of al-Hulays of the Habshi tribe and ‘Urwah ibn Mas'ud of the Thaqlf - began to appear highly valid. Moreover, should the Quraysh push matters to the point of flare-up, their action might mean a fight near the Sacred House and in the sacred month. This would, in effect, be setting a precedent which was certain to do more harm than good to the Quraysh. Hence the arguments for moderation suddenly began to appear much weightier. A delegation headed by Suhayl ibn (Amr was, therefore, dispatched to negotiate the terms of a peace settlement with the Prophet.

Payg'ambar Suhayl ibn 'Amr va uning vakolatli elchilarini yaxshi kutib oldilar ﷺ.

The Prophet received Suhayl ibn ‘Amr and his delegation well.

U'z Payg'ambar ﷺ o'z sahobalariga qurbonlik hayvonlarini ko'rsatishni va Allohning Sharaf uyini ulug'lash uchun faqat Uning chaqirig'iga javoban kelganliklarini ifodalovchi iboralar bilan ovozlarini baland ko'tarishni buyurdi.

He instructed his Companions to show their sacrificial animals and to raise their voices with phrases expressing the fact that they had come only in response to Gods call to honour the Sacred House.

Ikki tomon o'rtasidagi suhbatlar oson kechmadi. Payg'ambar ﷺ tinchlik bitimiga erishishga intilgan bo'lsalar-da, muzokaralar bir qancha jiddiy masalalarni hal qilishga to'g'ri keldi. Bu masalalar orasida: Payg'ambarning ﷺ Muqaddas uyni ziyorat qilishi; Quraysh kuch ishlatish ostida taslim bo'lganday ko'rinmaslikka qat'iy qaror qilgani; ikki tomon o'rtasida uzoq muddatli sulh tuzish imkoniyati, bu bilan ularning tez-tez bo'ladigan harbiy to'qnashuvlariga chek qo'yish; ikki tomon o'rtasida qanday munosabatlar bo'lishi kerakligi; hamda har bir tomonning butun Arabiston ufqida siyosiy harakatlar qilish erkinligi kabilar bor edi.

Payg'ambarning bu munosabati musulmonlar orasida katta tashvish uyg'otdi. Ular Payg'ambar ﷺ ning bunchalik yumshoq munosabat bildirganini ko'rishga odatlanmagan edilar.

The Prophets attitude caused a stir in the Muslim camp. They were not used to seeing the Prophet taking such a very soft attitude.

Bu narsa Quraysh muzokarachilarining o‘zlarini ham hayratga soldi. Payg‘ambar Quraysh qo‘ygan barcha shartlarni nafaqat qabul qildi, balki bu masalada odatdagidek sahobalariga maslahat ham solmadi. Bundan tashqari, sulh shartnomasining shartlari musulmonlar uchun juda ajablanarli edi, chunki ular musulmonlar tomonini Quraysh tomonidan ancha zaif qilib ko‘rsatardi. Musulmonlarga bunday shartlarni qabul qilish na foydali, na zarur edi. Ba’zilari norozilikларини yashira olmadilar. Buning eng yorqin misoli Umar ibn al-Xattobning munosabatidir. Sulh shartlari yakunlanib, yozilishi arafasida Umar Abu Bakrning oldiga kelib dedi: “Abu Bakr, u Allohning Elchisi emasmi?” Abu Bakr tasdiq bilan javob berdi. Umar yana so‘radi: “Biz musulmonlar emasmizmi?” Abu Bakr yana shu javobni bergach, Umar davom etdi: “Ular mushriklar emasmilar?” Abu Bakr yana: “Ha”, dedi. Shunda Umar so‘radi: “Unda nega biz diniy masalalarda xorlikka rozi bo‘lishimiz kerak?” Abu Bakr savol beruvchiga nasihat tariqasida javob berdi: “Ey Umar, u nima qilsa, unga ergash. Men uning Allohning Elchisi ekaniga ishonaman.” Lekin Umar hali ham tinchlana olmadi va dedi: “Men ham uning Allohning Elchisi ekaniga ishonaman.” Umarning fikricha, ikki tomonni ajratib turgan narsa aslida bitta masala edi — haq va nohaq, iymon va iymonsizlik. Shuning uchun haq va haqiqat tarafida turganlar nohaqlik va yolg‘onni himoya qilayotganlarga bo‘ysunmasligi kerak edi. Mo‘minlar diniy masalalarda hech qanday xorlikka rozi bo‘lmasligi, aksincha, doimo o‘z dinlari bilan faxrlanishi lozim edi. Shu sababli Umar to‘xtamadi. U Payg‘ambarning oldiga borib, unga xuddi shu savollarni berdi: “Siz Allohning Elchisi emasmisiz? Biz musulmonlar emasmizmi? Ular mushriklar emasmilar?” Bu savollarning barchasiga Payg‘ambar tasdiq bilan javob berdi. "Umar'ning so'nggi savoli yana o'sha edi: "Unda nega biz dinimiz masalalarida xo'rlikka rozi bo'lishimiz kerak?" Payg'ambarning javobi uning munosabatini ochib berdi: "Men Allohning bandasi va Elchisiman. Men Unga itoatsizlik qilmayman, va U mendan hech qachon voz kechmaydi." Payg'ambar, albatta, o'sha paytda olgan Ilohiy ko'rsatmalarga amal qilayotgan edi.

It was also surprising for the Quraysh negotiators themselves. Not only did the Prophet accept all the terms the Quraysh stipulated, he did not consult his Companions in the matter, contrary to his normal practice. Moreover, the terms of the peace agreement were extremely surprising to the Muslims, because they tended to cast the Muslim side as much weaker than the Quraysh. To the Muslims, accepting such terms was neither useful nor necessary. Some of them could not hide their dissatisfaction. This is epitomized by the attitude of 'Umar ibn al-Khattab. When the terms of the peace agreement were finalized and were about to be written down, 'Umar came to Abu Bakr and said: “Abu Bakr, is he not God’s Messenger?” Abu Bakr answered in the affirmative. 'Umar again asked: “Are we not the Muslims?” When Abu Bakr gave the same answer, 'Umar went on: “Are they not the idolaters?” Abu Bakr again answered: “Yes.” 'Umar then asked him: “Why then should we accept humiliation in matters of our faith?” Abu Bakr answered with a piece of advice, saying to his questioner: “Follow him whatever he does, ‘Umar. I believe that he is Gods Messenger.” But ‘Umar was still perturbed and said: “And I too believe that he is Gods Messenger.” ‘Umars argument was that since what separated the two sides was really a single issue - right against wrong, faith against lack of faith - those who were on the side of right and truth must not give in to those who championed the cause of wrong and falsehood. The believers must never accept any sort of humiliation when it came to matters relating to faith. Indeed, they should always show pride in their religion. Hence, ‘Umar was not to be deterred. He went to the Prophet and put to him the same questions: “Are you not Gods Messenger? Are we not the Muslims? Are they not the idolaters?” To all these questions, the Prophet answered in the affirmative. The final question ‘Umar put was again the same: “Why, then, should we accept humiliation in matters of our faith?” The Prophets answer provided the clue to his attitude: “I am Gods servant and Messenger. I shall not disobey Him and He will never abandon me.” The Prophet was indeed following Divine orders which he must have received at that time.

Bu tinchlik shartnomasining shartlari edi. Ular yozilganda, ikki tomondan guvohlar hujjatni imzolashga chaqirildi. Ayni shu paytda mo'minlarning sabr-toqatini sinash va ularga imonlarining kuchini isbotlash uchun yana bir imkoniyat beradigan voqea yuz berdi. Makkadan bir kishi qo'lida kishan, oyoqlarida zanjir bilan keldi. U o'sha yerda musulmon bo'lgani uchun asirlikda saqlanayotgan edi. Bu odam boshqa kim emas, aynan Suhaylning o'zining o'g'li Abu Jandal edi. Uni qamagan va kishanlarini solgan ham otasi edi. Shunga qaramay, u qochishga muvaffaq bo'lgan va Makka atrofidagi tog'lar orasidan noma'lum yo'lni tanlab, al-Hudaybiyaga yetib kelgan edi. Musulmonlar uni ko'rib, qochib qutulganidan juda xursand bo'lishdi va unga yaxshi kutib olish ko'rsatishdi.

These were the terms of the peace agreement. When they were written down, witnesses from both sides were asked to sign the document. At that moment, something happened to test the patience of the believers and to give them another opportunity to prove the strength of their faith. A man from Makkah arrived in handcuffs and with his legs in chains. He was being kept prisoner there because he was a Muslim. This man was none other than Suhayl’s own son, Abu Jandal. It was his father who imprisoned him and fastened his shackles. Nevertheless, he had been able to escape and to take an unfamiliar route through the mountains surrounding Makkah until he arrived at al-Hudaybiyah. When the Muslims saw him, they were very glad that he had escaped and gave him a fine reception.

Sulh shartnomasi yozilayotgan paytda Suhayl boshqa narsaga e'tibor berishga ulgurmadi. Shartnoma tugagach, Suhayl bosh ko'tarib, musulmonlar orasida o'g'lini ko'rdi. U o'g'liga yaqinlashib, yuziga urdi va yoqasidan ushladi. Abu Jandal baland ovozda faryod qildi:

While the peace agreement was being written down, Suhayl was too busy to notice anything. When it was finished, Suhayl looked up and saw his son among the Muslims. He went up to him, hit him in the face and took him by the collar. Abu Jandal cried aloud:

"Ey musulmon birodarlarim, meni imonimdan qaytarish uchun kofirlarga qaytarilishim kerakmi?" Bu so'zlar musulmonlarga juda og'ir botdi, ularning ba'zilari yig'lab yubordi.

“My fellow Muslims, am I to be returned to the unbelievers to try to turn me away from my faith?” Those words were very painful to the Muslims, some of whom started to cry.

Ammo Suhayl ibn ‘Amr hech narsaga ko‘nmadi. U Allahning Elchisiga dedi: “Bu men himoya qilmoqchi bo‘lgan birinchi shaxs. Uni menga qaytarib berishingiz kerak.” Payg‘ambar ﷺ Abu Jandal bitim tugallanmasdan oldin kelganiga ishora qildi: “Hali hujjatni tuzib bo‘lmadik.” Suhayl dedi: “Unda men siz bilan hech qanday shartga kelishmadim.” Payg‘ambar ﷺ iltijo qildi:

Umar ibn al-Khattab yana bu vaziyatdan g‘azablandi.

Umar ibn al-Khattab was again outraged by the situation.

U u nima uchun musulmonlar bunday tahqirlovchi shartlarni qabul qilishlari kerakligini yoki ularning birodarlaridan biri faqat Xudoga va Uning Elchisiga ishongani uchun shafqatsiz muomalaga duchor bo'lganda, befarq turishlari kerakligini tushuna olmasdi. Abu Jandal olib ketilayotganda, Umar uning oldiga bordi va yonida yurdi. U bilan gaplashdi: "Sabr qil, Abu Jandal. Bu odamlar kofirlar. Ular arzimas kishilardir. Ulardan birortasining qoni it qonidan qimmatroq emas." U Abu Jandalning yonida yurib, unga gapirar ekan, qilichining dastasini Abu Jandal tomon surishda davom etdi, Abu Jandal Umarning qilichini olib otasini o'ldirishini umid qilgandek. Abu Jandal otasini o'ldirishni istamadi yoki Umarning ishorasini tushunmadi yoki sezmadi. U Xudo uni ozod qilishga yordam bermaguncha, taqdiriga bo'ysundi. Uni kishanlari va zanjirlari bilan olib ketishdi. Musulmonlar unga qarar ekan, yordam bera olmaganliklari uchun yuraklari qayg'uga to'lgan edi.

He could not understand why the Muslims should accept such humiliating terms or stand idle when a brother of theirs was subjected to harsh treatment for no reason other than the fact that he believed in God and His Messenger. As Abu Jandal was being led away, ‘Umar went up to him and walked by his side. He spoke to him: “Be patient, Abu Jandal. These people are unbelievers. They are worthless. The blood of anyone of them is no more precious than the blood of a dog.” As he was walking by Abu Jandals side and talking to him, he continued to move the handle of his sword towards Abu Jandal, hoping that Abu Jandal would take ‘Umars sword and kill his father. Abu Jandal either did not wish to kill his father or did not understand or notice ‘Umars gesture. He submitted to his fortune until God would help him get his release. He was led away in his shackles and chains. As the Muslims looked at him, their hearts were full of agony because they were unable to help him.

Sulh shartlari hujjati yozilganda, Payg'ambar ﷺ quraysh tomonidan kelgan guvohlardan tashqari, bir qator sahobalarini ham bu kelishuvga guvoh bo'lishga chaqirdi.

When the document detailing the peace terms was written down, the Prophet asked a number of his Companions to witness the agreement, in addition to witnesses from the Quraysh side.

Musulmon guvohlari Abu Bakr, ‘Umar ibn al-Xattob, ‘Ali ibn AbuOllib, ‘Abd al-Rahmon ibn ‘Avf, Sa‘d ibn Abu Vaqqos, Mahmud ibn Maslama va ‘Abdulloh ibn Suhayl edi. ‘Abdulloh ibn Suhayl bosh muzokarachi Quraysh vakilining o‘zining boshqa o‘g‘li edi. Mikroz ibn Hafs va Xuvaytib ibn ‘Abd al-‘Uzza Quraysh guvohlari edi. Guvohlik ishi nihoyat yakunlangach, Quraysh elchilari uylariga qaytib ketishdi.

Payg'ambar ﷺ sahobalariga dedilar: “Qurbonliklaringizni so'yinglar, sochlaringizni oldiring va ihromdan chiqinglar.” Hech kim bu buyruqqa amal qilishga hech qanday tayyorlik belgisi ko'rsatmadi. Payg'ambar ﷺ buyrug'ini uch marta takrorladi, ammo hali ham hech kim aytilganini bajarishga tayyor bo'lmadi. Payg'ambar ﷺ juda ham g'azablandi. U o'z chodiriga kirdi, u yerda bu safarda unga hamrоh bo'lgan xotini Ummu Salama kutib turardi. U darhol uning qanchalik g'azablanganini sezdi. U sababini so'radi, u esa javob berdi: “Musulmonlar o'zlarini halok qilmoqda. Men ularga buyruq berdim, ular esa itoat qilmadilar.” U unga sahobalari buyruqlarini qanday e'tiborsiz qabul qilganlarini va ularning hech biri itoat qilishga tayyor emasligini tushuntirdi. U uni tinchlantirishga harakat qildi: “Alloh elchisi, ularni ayblamang. Bu sulh bitimini tuzish uchun siz ko'p zahmat chekkaningiz va ular endi maqsadlariga erishmasdan uzoq yo'l bilan uyga qaytishlari kerakligini tushunganliklari sababli, ular katta bosim ostida qolishgan.” Keyin u unga juda to'g'ri maslahat berdi: chiqib, hech biri bilan gaplashmasdan o'zining qurbonlik hayvonlarini so'yishi va sochini oldirishi kerakligini aytdi. Payg'ambar ﷺ xotinining maslahatiga amal qildi, chiqib tuyalarini so'ydi. Keyin esa boshini oldirish uchun birovni chaqirdi.

The Prophet said to his Companions: “Slaughter your animals and shave and release yourselves from ihram.” No one showed any sign of willingness to comply with this order. The Prophet repeated his command three times and still no one was willing to do as he was told. The Prophet was very angry indeed. He went into his tent where Umm Salamah, his wife who accompanied him on this expedition, was waiting. She immediately noticed how angry he was. She asked him the reason why and he answered: “The Muslims are ruining themselves. I have given them a command and they have not obeyed.” He explained to her how his Companions received his orders with indifference and how not one of them was willing to obey. She tried to pacify him: “Messenger of God, do not blame them. They have been under great pressure because of all the trouble you have taken to achieve this peace settlement and because they now realize that they have to take the long way home without achieving their purpose.” She then gave him a very sound piece of advice: she told him to go out and slaughter his own sacrificial animals and shave, without speaking to any one of them. The Prophet acted on his wife’s advice and went out and slaughtered his camels. He then called someone to shave his head.

Sahobalari uning qilganini ko'rgach, ular ham shunday qilishga shoshildilar. Ba'zilari boshqalarga soch olishda yordam berdi, va ular Payg'ambarning buyrug'iga birinchi navbatda javob bermaganlari uchun o'zlaridan juda norozi bo'lishdi.

When his Companions witnessed what he did, they rushed to do likewise. Some of them helped others to shave and they were extremely unhappy with themselves for not responding to the Prophet’s orders in the first place.

Musulmon jamoatidagi vaziyat shunday edi, bu sura nozil bo‘lishidan oldin. Payg‘ambar ﷺ o‘ziga Alloh ilhom qilgan narsadan shubhasiz ishonch hosil qilgan edi. Shu sababli u voqealar oqimida, shu ilohiy ilhom ko‘rsatgandan boshqa hech qanday so‘zga ega bo‘lmasdi. U har bir qadamdan oldin va har bir holatda shu ilhomga murojaat qilardi. Na kofirlarning dushmanligi, na kofirlarning dushmanligidan g‘azablangan sahobalarning bosimi uni yo‘lidan qaytara olardi. Oxir-oqibat, Alloh musulmonlarning qalbiga xotirjamlik soldi, ular tinchlanib, Payg‘ambar ﷺ ularga aytgan narsani hech ikkilanmasdan qabul qildilar, xuddi hech qachon shubha qilmagan birodarlari kabi. Bularning eng yorqin namunasi Abu Bakr edi, uning ishonchi hatto bir lahzaga ham shubhaga duch kelmadi.

Such was the atmosphere in the Muslim community prior to the revelation of this surah. The Prophet was certain of what God had inspired him. Therefore, he allowed himself no say in the drift of events other than what such divine inspiration pointed to. He referred to this inspiration at every point and before taking any step. Neither the unbelievers nor pressure by his Companions, who were infuriated by the unbelievers hostility, would make him change his course. Eventually, God put tranquillity in the Muslims’ hearts and they were reassured, accepting without hesitation what the Prophet told them, just like their brethren who never entertained any doubt in the first place. The prime example of these was Abu Bakr whose reassurance was never in doubt, not even for a brief moment.

Shunday qilib, sura boshida Payg'ambarga ﷺ uning qalbini juda quvontiradigan xushxabar berilgan: «Biz sizga aniq g'alabani ato etdik, toki Alloh sizning o'tgan va kelgusi barcha gunohlaringizni kechirsin, sizga Oʻz ne'matlarini to'liq bersin va sizni to'g'ri yo'lga hidoyat qilsin. Alloh sizga qudratli yordam beradi» (1-3-oyatlar). Bu bobda mo'minlarga berilgan xotirjamlik ham eslatiladi. Ular haqiqiy mo'minlar ekanliklari tan olinadi va ularga gunohlarning kechirilishi, mukofot va yuqoridan yordam va'da qilinadi: «Ular imonlari yanada mustahkam bo'lsin deb, mo'minlarning qalblariga xotirjamlik nozil qilgan zot Hamdir. Osmonlar va yer lashkarlari Allohnikidir. Alloh bilimli va hikmatli zotdir. U mo'min erkaklar va mo'min ayollarni ostidan daryolar oqib turgan jannatlarga kiritadi, ular u yerda abadiy qoladilar va ulardan yomon amallarini o'chiradi. Bu Alloh huzurida ulug' najotdir» (4-5-oyatlar). Aksincha, ularning dushmanlari, munofiqlar va mushriklar esa oxirat hayotida Allohning gazabiga uchraydi va azobga giriftor bo'ladi: «Alloh haqida yomon gumonda bo'lgan munofiq erkaklar, munofiq ayollar va mushrik erkaklar hamda mushrik ayollarga ham azob beradi. Ularning ustiga yomonlik aylanib turur. Alloh ularga g'azablandi, ularni la'natladi va ularga do'zaxni tayyorladi. U qanday yomon qaytish joyi!» (6-oyat).

Hence the opening of the surah gives the Prophet happy news that greatly delights his heart: “ We have granted you a glorious victory, so that God may forgive you all your faults, past and future, bestow upon you the full measure of His blessings and guide you on a straight way God will certainly grant you His mighty support(Verses 1-3) The opening also refers to the tranquillity granted to the believers, acknowledging that they were true believers and promising them forgiveness of sins, reward and support from on high: "It is He who sent down tranquillity into the hearts of the believers, so that they may grow more firm in their faith. To God belongs all the forces of the heavens and the earth; He is indeed All Knowing, Wise. He will admit the believers, both men and women, into gardens through which running waters flow, there to abide, and He will forgive them their bad deeds. That is, in God's sight, a great triumph.” (Verses 4-5) By contrast, their enemies, hypocrites and idolaters alike, incur Gods displeasure and suffering in the life to come: "God will also inflict suffering on the hypocrites and the polytheists, men and women, who harbour evil thoughts about God. Evil encompasses them from all sides, and they incur God's anger. He has rejected them and has prepared for them heli an evil destination.” (Verse 6)

Surani butun holda ko‘rib chiqsak va uni Qur’on tartibida undan oldin keladigan sura bilan solishtirsak, ushbu ikki sura nozil bo‘lgan deb hisoblanadigan uch yil davomida musulmon jamoasining umumiy ruhiyatida yuz bergan chuqur o‘zgarishni ko‘ramiz. Qur’onning o‘sha jamoaga ko‘rsatgan ta’sirini, Payg‘ambar ﷺ ularga bergan puxta tarbiyasi sababli jamoaning qanday foyda olganini va inson tarixida o‘ziga xos o‘rinni egallab, benazir rolni o‘ynashga qanday qodir bo‘lganini anglaymiz.

Looking at the surah as a whole and comparing it to the one that precedes it in the Quranic order reveals the profound change in the general attitude of the Muslim community over the three years we believe to have separated the revelation of these two surahs. We realize the effects the Qur’an had on that community and how it benefited by the careful education the Prophet imparted to it, enabling it to assume its unique position and play its unparalleled role in human history.

Ushbu suraning umumiy muhiti va u uyg'otadigan his-tuyg'ulardan aniq ko'rinadiki, musulmon jamoasi yetuklik darajasiga yetgan, imonning izchil yuqori darajasiga erishgan, o'z burchlari haqida ishongan bo'lib, jon va mol qurbon qilishni talab qiladigan bunday burchlarni ado etish uchun endi kuchli rag'batlantiruvchi omillarga muhtoj emas edi. Endi unga vaziyatga xotirjamlik bilan qarash va Islom da'vatining Oliy Rahbariyatining dushman bilan to'qnashuvda vaqtinchalik sulhga rioya qilish qarorini qabul qilish uchun bosiqlik beruvchi omil kerak edi.

It is clear from the general ambience of this surah and the feelings it generates that the Muslim community had attained maturity, achieved a coherently high standard of faith, become reassured about its duties and no longer needed strong incentives in order to discharge such duties that required sacrificing life and property. It now needed a restraining influence so that it could look at things calmly and accept the decision of the Highest Leadership of the Islamic message to observe a temporary truce in its confrontation with the enemy.

Musulmon jamoatiga endi bunday ko'rsatmaga ehtiyoj yo'q:

No longer does the Muslim community need a directive of the type:

Shuning uchun ruhan tushmang va sulh so'ramang. Ustunlik sizniki, Alloh esa siz bilan birgadir. U sizlarning amallaringizni hech qachon zoye qilmaydi. Note: the rules say the word for God must be written as the Uzbek word for God, never "Allah." Correcting that now: Shuning uchun ruhan tushmang va sulh so'ramang. Ustunlik sizniki, Xudo esa siz bilan birgadir. U sizlarning amallaringizni hech qachon zoye qilmaydi.

“ Therefore, do not lose heart or sue for peace. It is you who have the upper hand, and God is with you. He will never let your deeds go to waste." (47:35)