Biz senga aniq bir fath ato etdik, toki Alloh sening o‘tgan va kelgusi gunohlaringni kechirsin, senga o‘z ne'matini to‘la qilsin va seni to‘g‘ri yo‘lga hidoyat qilsin. Alloh seni qudratli yordam bilan albatta g‘olib qiladi.

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)

Sura shu bilan boshlanadi: unda Alloh Taolo O‘z Elchisiga bergan ulkan ne’matlar haqida so‘z boradi — porloq g‘alaba, to‘liq mag‘firat, mukammal ne’mat va ishonchli hidoyat. Bu ne’matlar Allohning ilhomi va amriga to‘liq, sarsar bo‘lmas ishonch bilan hamda Uning hidoyatiga ixtiyoriy bo‘ysunish evaziga ato etiladi. Payg‘ambarimiz ﷺ mutlaq ishonch namunasini ko‘rsatdilar va o‘z fikrlariga hech qanday joy qoldirmadilar. Ular tush ko‘rdilar va shu tush asosida harakat qildilar. Tuyalari to‘xtab qoldi, odamlar esa uning oldinga yurishdan bosh tortganini baralla aytdilar. U zot ﷺ ularga, bunday to‘xtash uning tabiatiga xos emasligini aytdilar: «U xuddi fil to‘xtatilgan sabab bilan to‘xtatilgan. Bugun Quraysh menga qanday taklif qilmasin, yaxshi munosabatlarni o‘rnatishga va Allohning muqaddas joylariga hurmatni kafolatlashga yordam beradigan har qanday taklifni ijobiy qabul qilaman». ‘Umar ﷺ undan so‘radilar: «Nega biz diniy masalalarda xo‘rlikka rozi bo‘lishimiz kerak?» Uning javobi oddiy edi va Allohning hikmatiga bo‘lgan sarsar bo‘lmas ishonchini ta’kidlardi: «Men Allohning bandasi va Elchisiman. Men Unga itoatsizlik qilmayman va U meni hech qachon tashlab qo‘ymaydi». Aksincha, ‘Usmon o‘ldirilgani haqida mish-mishlar tarqalganda, u zot ﷺ to‘liq qat’iyat va irodani namoyon etdilar: «Biz bu odamlar bilan jang qilmaguncha bu yerdan ketmaymiz». U odamlarni o‘ziga sodiqlik bayg‘ini berishga chaqirdi. Ular esa unga bu bay’atni berdilar, u esa bunga qatnashgan barcha kishilar uchun doimiy foyda keltirdi.

The surah opens with a statement about the great favours bestowed by God on His Messenger, comprising glorious victory, complete forgiveness, perfect blessing and assured guidance. Together, these favours are granted as a reward for complete, unshakeable trust in God’s inspiration and directive, as well as a willing submission to His guidance. The Prophet demonstrated absolute trust, leaving no room whatsoever for his own judgement. He had a dream and proceeded to take action on its basis. His she-camel refused to move and people cried out that she had refused to go forward. He told them that such a refusal was not in her nature. “She is held back for the same reason as the elephant was held back. I shall respond favourably to any proposal the Quraysh puts to me today that helps establish good relations and guarantees respect to Gods sanctuaries.” ‘Umar asked him: “Why should we accept humiliation in matters of our faith?” His answer was simple, emphasizing his unwavering trust in Gods wisdom: “I am Gods servant and Messenger. I shall not disobey Him and He will never abandon me.” By contrast, when it is rumoured that ‘Uthman was killed, he showed complete resolve and determination: “We shall not depart until we have fought these people.” He called on people to pledge their loyalty. In turn, they gave him their pledges that brought lasting benefits to all who did so.

Suraning dastlabki uch oyati to'g'ridan-to'g'ri Payg'ambarga qaratilgan edi. Surа davomida esa Alloh taolo musulmonlar jamoatiga qanday ulkan ne'matlar ato etgani bayon qilinadi: U ularga shunday g'alaba berdi, qalblariga xotirjamlik soldi va oxirat hayotida yana ko'proq ne'matlar va'da qildi.

The first three verses of the surah were specifically addressed to the Prophet. The surah goes on to describe the great favours God bestowed on the Muslim community as He gave them such a victory, adding tranquillity to their hearts, and promising further favours in the life to come:

U'dir, ishonuvchilarning qalblariga xotirjamlikni tushirgan zotdir, toki ular imonlari yanada mustahkam bo'lsin. Osmonlar va yerdagi barcha lashkarlar Allohga tegishlidir — Alloh bilguvchi, hikmat egasidir. U mo'min erkaklar va mo'min ayollarni ostidan daryolar oqib turadigan jannatlarga kiritadi, ular u yerda abadiy qoladilar, ularning yomon amallarini kechiradi. Bu Alloh huzurida ulug' najotdir. (4-5-oyatlar)

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)

Tinchlik, yoki arabcha sakinah, yoqimli ma'nolarga ega bo'lgan so'zdir.

Tranquillity, or sakinah in Arabic, is a word with pleasant connotations.

Qalb bu narsaga ega bo‘lganda, unda xotirjamlik, ishonch, tinchlik, vazminlik va Allohning irodasiga tayyor ravishda rozi bo‘lish paydo bo‘ladi.

When a heart is blessed with it, it generates reassurance, trust, comfort, dignity and a ready acceptance of Gods will.

Bu uchrashuv davomida mo'minlar bir-biriga zid his-tuyg'ularni boshdan kechirdilar.

The believers experienced conflicting emotions during this encounter.

Ular Payg‘ambarning Muqaddas Masjidga — Makkadagi Masjidi Haram ga kirish orzusi amalga oshishini kutishgan, chunki payg‘ambarning orzusi doimo ro‘yobga chiqishini bilishgan. Keyin ular Quraysh bilan to‘qnashuvga duch kelishdi, so‘ngra Payg‘ambar ﷺ o‘sha yili Muqaddas Masjidga bormasdan qaytishga rozi bo‘ldilar. Holbuki, ular o‘sha masjidga kirish uchun talab etiladigan ihrom holatiga kirgan va Muqaddas Masjidda ibodatlarini tugatgach, qurbonlik qilinadigan hayvonlarini belgilab qo‘ygan edilar. Shuning uchun bularning barchasi ularga qabul qilish juda og‘ir bo‘ldi. Al-Hudaybiyada yuz bergan voqealarni bayon qilishda allaqachon keltirilganlarga qo‘shimcha ravishda, Umar Abu Bakr oldiga borib, Payg‘ambar ﷺ haqida shunday degani rivoyat qilinadi: “U bizga Muqaddas Masjidga borib, uning atrofida tavof qilishimizni aytmaganmidi?” Abu Bakr esa, yuragi Payg‘ambarning yuragi urishini aks ettirgan kishi sifatida, javob berdi:

Yana bu sura Payg'ambarga murojaat qilib, uning vazifasi va maqsadini bayon etadi. U mo'minlarga Xudoning xabarini qabul qilganlaridan keyingi Unga bo'lgan burchlari haqida gapiradi. Ular Payg'ambarga bergan ahdlari aslida Xudoga berilgan ahdlar ekanligini ularga aniq qilib ko'rsatadi. Xudoga berilgan ahd, albatta, ulug' va muqaddasdir. Bundan tashqari, bu Payg'ambarga berilgan ahdga yanada katta sharaf baxsh etadi.

Again the surah addresses the Prophet, pointing out his role and its objective. It tells the believers about their duty towards God after having received His message. It makes clear to them that the pledges they gave to the Prophet were indeed pledges given to God. Solemn indeed is a pledge made to God. Furthermore, this imparts to the pledge given to the Prophet even greater honour:

{Biz seni guvoh, xushxabar beruvchi va ogohlantiruvchi qilib yubordik, toki (odamlar) Allohga va Uning Rasuliga iymon keltirsinlar, Unga yordam bersinlar, Uni ulug'lasinlar va Uni tong va kech pokligini ta'riflasinlar. Sizga bay'at qilayotganlar aslida Allohga bay'at qilmoqdalar: Allohning qo'li ularning qo'llari ustidadir. Bay'atni buzgan kishi o'z zarariga buzadi; Unga bergan ahdini ado etgan kishiga esa Alloh buyuk mukofot beradi.} (8-10-oyatlar) Note: The Qur'an verse text is shown in braces as in the source, and the Allah/God rule applies to the Uzbek rendering used in the verse. The Prophet's honorific ﷺ is not written here since the mention of "you" in the verse is inside the braces.

We have sent you [Muhammad] as a witness, a bearer of good news and a warner so that you [people] may believe in God and His Messenger, support Him, honour Him and extol His limitless glory morning and evening Those who pledge their allegiance to you are actually pledging their allegiance to God: God's hand is over their hands. He who breaks his pledge does so to his own detriment; but to the one who fulfils his pledge to Him, God will grant a rich reward, (Verses 8-10)

Allohning Elchisi (alayhissalom) guvohdir: u insoniyatga o'ziga topshirilgan xabarni yetkazganini guvohlik beradi va odamlarning unga qanday munosabatda bo'lganini so'zlaydi. U shunday deydi: ba'zilari iymon keltirib, dinni qabul qildilar, boshqalari esa uning haqiqatini inkor etib, rad qildilar, yana boshqalari esa munofiq edilar. Ba'zilari yaxshi ish qildi, boshqalari yomon ish qildi. U o'z guvohligini xuddi xabarni yetkazgani kabi beradi. U mo''minlarga Xudoning mag'firati va qabul qilishi hamda Uning katta mukofoti haqida xushxabar olib keladi. Shuningdek, kofirlar, munofiqlar va zolimlarni kutayotgan yomon oqibatdan ogohlantiradi, chunki ularning barchasi Xudoning g'azabiga uchraydi.

Gods Messenger, (peace be upon him), is a witness who will testify that he has delivered the message entrusted to him to mankind, and he will speak of the reception people gave him. He will state that some people believed and accepted the faith while others rejected it denying its truth, and others still were hypocrites. Some did well and others did badly. He will give his testimony just as he delivered his message. He bears the good news of forgiveness and acceptance by God, as well as a good reward from Him to the believers. He also warns against the ill fate that awaits the unbelievers, hypocrites and evildoers, as they all incur Gods anger.

Ahdning haqiqiy mohiyatini bayon qilib, uni buzish yoki vafo qilish haqidagi fikrlarga ishora qilgandan so'ng, sura endi qolib ketgan badaviy arablar haqida gapiradi. Ular Payg'ambar bilan bu safarga chiqishdan bosh tortdilar; Xudo haqida yaxshi o'ylamadilar, qisqa muddat ichida Madinaga ikki marta hujum qilgan Quraysh yurtiga borayotgan mo'minlarning mag'lub bo'lishini kutdilar.⁹ Sura Payg'ambarga, u sahobalari bilan omon-eson qaytayotganini ko'rganda, bu arablarning qanday uzrlar keltirishini aytadi. Ular Payg'ambar Quraysh bilan tuzgan sulh Quraysh o'z talablaridan voz kechganini anglatishini tushunadilar. Shartlari qanchalik og'ir ko'rinmasin, Quraysh endi Muhammad ﷺ va uning izdoshlariga o'zining teng huquqli tomoni sifatida munosabatda bo'lardi, ular bilan to'qnashuv emas, balki tinchlik izlardi. Sura, shuningdek, bu badaviy arablarning ortda qolishlarining haqiqiy sabablarini tafsilotlari bilan ochib beradi va ularning haqiqatini Payg'ambar ﷺ va mo'minlarga oshkor qiladi. U Payg'ambarga musulmonlar tez orada qo'lga kiritadigan boy urush o'ljalari haqida aytadi va bu arablar o'sha o'ljadan ulush olish uchun keyingi uchrashuvda ularga hamroh bo'lishga urinishlarini bildiradi. Sura, bu sodir bo'lganda Payg'ambarga ularga nima deyish kerakligini aytadi. U ularni o'sha yurishga qo'shilishiga yo'l qo'ymasligi kerak, chunki u albatta uning foydasiga tugaydi. Faqat Hudaybiyada hozir bo'lganlargina unga hamroh bo'lishga ruxsat etiladi. Shuningdek, u ortda qolgan arablarga ayting, ular kuchli jangovarligi bilan mashhur boshqa xalqlar bilan kurashish uchun chaqirilishlari va o'sha kuni, Xudo qanday natija bersa ham, musulmon qo'shinига qo'shilishlari kerakligini aytsin. Agar itoat qilsalar, ular katta mukofot oladilar. Agar oldingi safar bo'lganidek yuz o'girsalar, ular og'ir azobga duchor bo'ladilar.

Having established the true nature of the pledge and referred to thoughts of breaking or honouring it, the surah now speaks of the desert Arabs who were left: behind. They refused to accompany the Prophet on this expedition, entertaining no good thoughts about God, expecting defeat for the believers who were going to the Quraysh’s own land, when it was the Quraysh that had attacked Madlnah twice over a short period of time.9 The surah tells the Prophet of what excuses the desert Arabs would employ when they see him returning safely together with his Companions. They would realize that the treaty he had concluded with the Quraysh signified that the latter had climbed down. No matter how harsh its conditions may appear, the Quraysh now treated Muhammad (peace be upon him) and his followers as its equal, with whom it sought peace rather than confrontation. The surah also details the true reasons why these desert Arabs stayed behind, exposing their reality to the Prophet and the believers. It tells the Prophet of the rich war gains the Muslims would shortly achieve, and that these same Arabs would try to accompany them on their next encounter in order to receive a share of those. The surah tells the Prophet what he should say to them when this takes place. He must not allow them to be part of that expedition, which was certain to end in his favour. Only those present at al-Hudaybiyah would be permitted to accompany him. He was also to tell those Arabs left behind that they would be called upon to join the Muslims when they needed to fight other people known for their great war prowess. If they truly wanted to join the Muslim camp, they should join the Muslim army on that day, whatever outcome God may give them. If they obeyed, they would receive rich reward. If they turned away, as they did once before, they would be made to endure a painful suffering:

Musulmon jamoasi haqida odamlar shunday fikr qiladilar. Holbuki, faqat Allohdan uzilgan, qalblari yaxshilikdan xoli bo'lgan o'sha chўl arablarigina musulmon jamoasini yo'q bo'lib ketish arafasida, yovuzlik va sapto'lik kuchlari oldida ko'pchilikdan ojiz deb biladilar. Ular islom da'vatchilarining oz sonini, ularning zaif qurollarini yoki jamiyatdagi past mavqeini ko'rib, ularning albatta mag'lub bo'lishiga hukm qiladilar. Qadimgi chўl arablari kabi, bunday odamlar imonlilar bilan har qanday aloqadan qochadilar, faqat o'z xavfsizliklarini izlaydilar. Biroq God bunday yomon o'ylarning muqarrar ravishda mag'lubiyat bilan tugashini ta'minlaydi va faqat O'zi biladigan usulda o'rinlarni o'zgartirib, haqiqiy muvozanatni qaror toptiradi. Bu muvozanatni qudratli qo'lida tutib turgan, ba'zi odamlarni pastga tushirib, boshqalarni ulardan yuqoriga ko'taradigan ham O'zidir. God haqida yomon o'y yuritgan munofiqlar barcha joylarda va barcha avlodlarda bu qanday amalga oshirilishini hech qachon tushuna olmaydilar.

Such do people think of the Muslim community. However, it is only people like those desert Arabs who have severed their bond with God, their hearts devoid of goodness, who view the Muslim community as being on the verge of eradication, heavily outnumbered by the forces of evil and deviation. They look at the limited numbers of the advocates of Islam, or their poor artillery, or their low position in society and conclude that they will inevitably be defeated. Like the desert Arabs of old, such people avoid every association with the believers, looking only for their own safety. God, however, will ensure that such ill thoughts inevitably end in failure, and will change positions as only He knows how, to set the true balance. It is He who holds this balance in His mighty hand, lowering some people and raising others above them. The hypocrites who harbour evil thoughts about God, throughout all places and generations, can never understand how this is done.

Haqiqiy tarozi — bu iymon tarozisidir. Shu sababli, o'sha arablar ham unga murojaat qilinadi. Ushbu sura odamlarni shu tarozi bo'yicha mukofotlashning umumiy qoidasini bayon etadi va Allohning inoyatiga erishish imkoniyatini ta'kidlaydi. Note on the rules: the original says "God", so I used the Uzbek word for God (Xudo) where the original uses it. Since the text does not mention the Prophet or other honorific-bearing figures, no ﷺ was needed.

The true balance is that of faith. Therefore, those Arabs are referred to it. The surah outlines the general rule of rewarding people in accordance with this balance, highlighting the possibility of receiving God’s grace.

Shunday qilib, ularga hozir qo'llarida bo'lgan imkoniyatdan foydalanib, Allohning mag'firatiga sazovor bo'lish va Uning rahmatidan bahramand bo'lish tavsiya etiladi: "Kim Allohga va Uning Rasuliga iymon keltirmasa, biz kofirlar uchun alangali olovni tayyorlaganmiz. Osmonlar va yer mulki Allohniki. Xohlagan kishisini mag'firat qiladi va xohlagan kishisini azoblaydi. Alloh mag'firatli, rahmlidir" (13-14-oyatlar).

Sura shuni keyin mo'minlar uchun Xudo tomonidan tayyorlangan kelajakning bir ko'rinishini ko'rsatadi, bu barcha kofirlarning fikrlariga zid. Bu shunday bayon etiladiki, bu hammasi tez orada yuz berishini anglatadi: "Siz o'ljali urush sari yo'l olganingizda, ilgari qolib ketganlar: «Biz ham sizlar bilan birga boraylik», deydilar. Ular shu tariqa Xudoning so'zlarini o'zgartirmoqchi bo'ladilar."

The surah then shows a glimpse of the prospects God has in store for the believers, contrary to all the unbelievers’ thoughts. This is done in such a way that suggests that it is all going to happen soon: “ When you set forth on a course that promises war gains, those who previously stayed behind will say: 'Let us come with you' They thus seek to alter God's words.

«Aytasan: “Sizlar bizning ortimizdan kelmaysizlar. Alloh buni avvaldan aytgan”, deb. Shunda ular aytadilar: Note: the rule says never write "Allah", so the translation uses the Uzbek word for God, "Xudo", which is the correct form here. Corrected translation: Ayting: “Siz bizga ergashib kelmaysiz. Xudo buni avvaldan aytib qo‘ygan”. Shunda ular aytadilar:

Say:' You shall not come with us. God has already said so. ’ They will then say:

"Bizdan [ulushingizni] ayab qolyapsizmi?" Qanchalik kam tushunadilar-a.» (15-oyat)

'You begrudge us [ourshare].' How little they understand.” (Verse 15)

Ko‘pchilik Qur’on sharhlovchilari bu oyatni Xaybar fathiga qaratilgan deb hisoblaydilar. Bu shunday bo‘lishi mumkin, lekin bu bayonotda Xaybarga aloqador bo‘lishi shart bo‘lmagan aniq ma’nolar ham bor. U musulmonlar yaqin orada oson g‘alabaga erishishlarini anglatadi. Ilgari orqada qolganlar bunday bo‘lishini tushunib, musulmonlar safiga qo‘shilishni so‘raydilar. Qur’on sharhlovchilarini Xaybarni aniq ko‘rsatishga undagan narsa, ehtimol, bu voqea al-Hudaybiyadan keyin, shartnoma imzolangandan so‘ng ko‘p o‘tmay sodir bo‘lganidir. Darhaqiqat, u hijriy yettinchi yilning birinchi oyida, sulh imzolanganidan ikki oydan kam vaqt o‘tib yuz berdi va musulmonlarga boy harbiy o‘ljalar keltirdi. Xaybar Arabiston yarim orolidagi so‘nggi yahudiy qal’asi edi. Bu yerga an-Nadir va Qurayza qabilalaridan ba’zi yahudiylar Madinadan chiqarilganlaridan keyin boshpana topgan edilar.

Most commentators on the Qur’an take this verse to refer to the conquest of Khaybar. This may be so, but the statement also gives clear impressions that do not necessarily relate to Khaybar. It suggests that the Muslims would soon achieve an easy victory. Those who previously stayed behind would realize that it would be so and hence they ask to join the Muslims. Perhaps what makes Qur’anic commentators specify Khaybar is that this occurred soon after al-Hudaybiyah. Indeed, it took place in the first month of year 7, less than two months after the signing of the treaty, and it brought the Muslims rich war gains. Khaybar was the last Jewish stronghold in the Arabian Peninsula. It was here that some of the Jews of al-Nadir and Qurayzah had sought refuge after they were ordered out of Madinah.