Surada, bu zamonlardagi butparastlarning e'tiqodlari qanchalik bema'ni ekani va ularning ibodat marosimlari qanchalik nodonlikdan dalolat berishi fosh etilgach, musulmon jamoatiga yakuniy murojaat qilinadi va unga o'z e'tiqodiga sodiq bo'lish hamda to'g'ri hayot yo'lidan mahkam ushlab turish da'vat etiladi.
Having exposed the absurdity of the idolaters’ beliefs and the ignorance their worship rituals reflect, the sūrah makes a final address to the Muslim community, urging it to be true to its beliefs and to stick to the right way of life.
Ey iymon keltirganlar! Ruku qiling va sajda qiling, Parvardigoringizga ibodat qiling va yaxshilik qiling, shoyad najot topsangiz. Allohning yo'lida, haqqiga yarasha harakat qiling. U sizni tanladi va dinda sizga hech qanday qiyinchilik qo'ymadi — bu sizning ota-bobongiz Ibrohimning millatidir. U sizni ilgari ham, bu kitobda ham "musulmonlar" deb atadi, toki Payg'ambar ﷺ sizga guvoh bo'lsin va siz butun insoniyatga guvoh bo'lasiz. Shunday ekan, namozni to'kis ado eting, zakot bering va Xudoga mahkam yopishing. U sizning homiyingizdir — eng yaxshi homiy va eng yaxshi yordamchidir.
Believers! Bow down and prostrate yourselves, and worship your Lord alone, and do good, so that you might be successful. And strive hard in God’s cause as you ought to strive. It is He who has chosen you, and has laid no hardship on you in [anything that pertains to] religion; the creed of your forefather Abraham. It is He who has named you Muslims, in bygone times and in this [book], so that the Messenger might bear witness for you, and that you might bear witness for all mankind. Thus, attend regularly to your prayer, and pay out your zakāt, and hold fast to God. He is your Guardian: the best of guardians and the best to give support. (Verses 77-78)
Albatta, bu ikki oyat Alloh taolo musulmon jamoati uchun belgilagan hayot qoidalarini va unga yuklagan vazifalarni jamlaydi. Ular jamoatning o'rnini belgilaydi va uning harakat yo'nalishini — o'tmishda, hozirda va kelajakda — belgilab beradi, agar u Uning hidoyatiga amal qilsa.
Indeed these two verses sum up the code of living God has laid down for the Muslim community and the duties He has assigned to it. They define its role and mark out its course of action, past, present and future, provided that it follows His guidance.
Ushbu buyruq mo'minlarga namozni ado etishni talab qiladi va Islom namozining ikkita o'ziga xos harakatini, ya'ni Xudo oldida ruku' qilish va sajda qilishni ta'kidlaydi. Shu tariqa namozga aniq obraz va e'tiborga loyiq harakat beriladi, va biz uni ko'z o'ngimizda aniq ko'ramiz. Bunday ifoda usuli esa yanada ta'sirchan bo'ladi.
The first instruction given here requires the believers to pray, highlighting two distinctive actions of Islamic prayer, namely bowing down and prostrating before God. Thus, prayer is given a real image and a noteworthy movement so that we see it clearly before our eyes. In this way, the mode of expression is that much more effective.
Навбатдаги умумий кўрсатма Аллоҳга ибодат қилишдир. Бу намоздан кўра анча кенг қамровли, чунки ибодатга барча фарзлар кириб, фақат Аллоҳга қаратилган ҳар бир амал, фикр ва туйғу ҳам қўшилади. Дарҳақиқат, инсоннинг ҳар бир фаолияти Аллоҳнинг розилиги учун қилинса, ибодатга айланади. Ҳатто ҳузур-ҳаловат ва шахсий завқ ҳам ибодат таркибига кириб, Аллоҳдан ажр олишга сабаб бўлади. Бунинг учун фақат шуни эслаш кифоя: ушбу неъматларни бизга ато этган Аллоҳдир ва У уларни Ўзи танлаган йўлда собит бўлишимизга мададкор восита қилиб берган. Бундай завқ-шодликларнинг моҳияти ўзгармайди, балки уларнинг мақсади ўзгаради ва шу тариқа улар ибодат тарҳига киради.
Next we have a general instruction to worship God. This is far more comprehensive than prayer, because worship includes all duties and adds every action, thought or feeling that is addressed to God alone. Indeed every human activity becomes part of worship when it is intended for God’s sake. This even includes pleasure and personal enjoyment which become part of worship earning reward from God. All it needs is that we should remember God who has granted us these pleasures and who intends them as means to strengthen our resolve to follow the way He has chosen for us. Nothing of the nature of such pleasures and enjoyments changes, but their purpose is changed, and thus they become part of worship.
Birinchi oyatdagi so'nggi ko'rsatma shuki, mo'minlar yaxshilikning barcha turlarini, ayniqsa odamlar bilan muomalalarida qilishlari kerak, xuddi Xudo bilan munosabatlarida, namoz o'qish va ibodat qilish orqali yaxshilik qilganlaridek. Bu barcha ko'rsatmalar musulmon jamoasiga muvaffaqiyatli bo'lishi uchun berilgan, chunki bular muvaffaqiyat vositalaridir. Ibodat Xudo bilan aloqani saqlaydi, shunda hayot to'g'ri asosda quriladi va yakuniy maqsadga olib boruvchi yo'ldan boradi. Yaxshilik qilish esa jamoaning hayoti to'g'ri e'tiqod asosida mustahkam o'rnatilganini anglatadi.
The last instruction in the first of these two verses is that believers must do every good thing, particularly in their dealings with fellow human beings, just as they do good in their relations with God, offering prayer and worship. All these instructions are given to the Muslim community so that it can be successful, because these are the means to success. Worship maintains its relation with God so that life is established on the right footing, and follows the way leading to the ultimate goal. Doing good means that the life of the community is firmly established on the basis of right belief.
Muslim jamoasi Xudo bilan to'g'ri munosabatda bo'lib, munosib hayot tarzini olib borganda, o'zining ulkan mas'uliyatini ado eta oladi: "Xudo yo'lida haqiqiy kurash olib boringlar, xuddi kurashish lozim bo'lgani kabi." Bu haqqoniy va keng qamrovli ta'rif bo'lib, yetarli tayyorgarlik va jihoz hamda resurslarni to'plashni talab qiladigan katta mas'uliyatni ko'rsatadi.
When the Muslim community has such a proper relation with God and an appropriate lifestyle, it can discharge its awesome responsibility: “And strive hard in God’s cause as you ought to strive.” This is a veracious and comprehensive description, indicating a massive responsibility that requires adequate preparation and the mustering of equipment and resources.
"Va Alloh yo‘lida, haqiqiy jihod qilganingizdek, harakat qilinglar." (78-oyat) Bu harakat dushmanlarga qarshi, dangasalikka qarshi, yomonlik va buzg‘unchilikka qarshi kurashishni ham o‘z ichiga oladi. Bularning barchasiga teng darajada qarshi turish kerak. Sizga bu ulkan mas’uliyatni yuklagan va uni ado etish uchun sizni tanlagan zot Xudodir: "U sizlarni tanlagan zotdir." Bu tanlov mas’uliyatning og‘irligini yanada oshiradi, ya’ni uni yengil olish yoki tark etish mumkin emas. Darhaqiqat, bu Xudo musulmon ummatiga ato etgan sharafdir, uning uchun ummat cheksiz shukr qilishi lozim.
“And strive hard in God’s cause as you ought to strive.” (Verse 78) This includes striving against one’s enemies, laziness, evil and corruption. All these must be equally resisted. It is God who has assigned to you this massive responsibility and chosen you to fulfil it: “It is He who has chosen you.” This choice adds to the seriousness of the responsibility, which means that it cannot be shrugged off or abandoned. Indeed it is an honour God has bestowed on the Muslim community for which it should be infinitely grateful.
Shuningdek, berilgan vazifa ham Allohning inoyati bilan bog‘liqdir: U Zot sizlarga din borasida hech qanday mashaqqat qilmadi. Haqiqatan, Islom dini, barcha farz-amallari, ibodatlari va qonunlari bilan, doim insonning fitratini va qobiliyatlarini hisobga oladi. U inson tabiatini qondirishga va insonning qobiliyatlarini ozod qilib, ular foydali yo‘nalishda ishlatilishiga intiladi.
Moreover, the assigned task is entwined with God’s grace: He “has laid no hardship on you in [anything that pertains to] religion.” Indeed, the religion of Islam, with all its duties, worship and laws always observes man’s nature and abilities. It aims to satisfy human nature and release man’s abilities so that they are used constructively.
Inson tabiati bostirilmasligi ham, nazoratsiz qoldirilmasligi ham kerak.
Human nature must neither be suppressed nor left without control.
Bundan tashqari, islomiy hayot tarzi inson hayotida uzoq tarixga ega bo'lib, o'tmishni hozirgi zamon bilan bog'laydi. U "ota-bobongiz Ibrohim dinidir". Bu Ibrohim davridan beri yer yuzida davom etib kelayotgan tizim bo'lib, Ibrohim davridan oldingi ayrim davrlarda bo'lganidek, ilohiy dinning butunlay buzilishiga imkon beradigan uzoq uzilishlarsiz davom etgan.
Moreover, the Islamic way of life has a long history in human life, linking the past with the present. It is “the creed of your forefather Abraham.” It is the system that has continued on earth since the time of Abraham, without any long gap that allows the divine faith to be totally distorted, as happened in some periods prior to Abraham’s time.
Xudo Muslim nomini o‘zining yagonaligiga ishongan jamoaga bergan, bu nom o‘tmishda ham, Qur’onda ham bir xil bo‘lib qolgan: “U sizlarni ilgari ham, bu [Kitob]da ham «Muslimlar» deb atagan.” Islom so‘zi Xudoga butunlay bo‘ysunishni, hech kimga ilohiylikdan biror ulush bermaslikni anglatadi. Shunday qilib, musulmon jamoasi ketma-ket avlodlar davomida, ketma-ket xabarlar va elchilar orqali, Payg‘ambar Muhammad ﷺ davrigacha bir xil tizimdan bahramand bo‘lib kelgan. Ilohiy xabar aynan shundan keyin musulmon jamoasiga topshirilgan. Shunday qilib, Xudo istaganidek, o‘tmish, hozirgi zamon va kelajak o‘zaro bog‘langan. Shunday ekan, “Payg‘ambar sizlarga guvoh bo‘lsin, siz esa butun insoniyatga guvoh bo‘lasizlar.” Payg‘ambar ﷺ shu ma’noda musulmon jamoasi qanday yo‘l tutishi kerakligini belgilaydigan, to‘g‘ri va noto‘g‘rini ko‘rsatadigan guvohdir, musulmon jamoasi esa butun insoniyatga nisbatan xuddi shu vazifani bajaradi. U o‘z qonunlari, ta’limi va hayot hamda koinot haqidagi tushunchalari orqali belgilangan me’yorlar tufayli omonat egasi mavqeini egallaydi. Aytishga hojat yo‘q, musulmon jamoasi Xudoning xabarini hayotda to‘liq amalga oshirmasa, bu vazifani ado eta olmaydi. Musulmon jamoasi bu vazifani tark etib, Xudoning hayot qonunidan chetga chiqqanida, Xudo uni bu yetakchilikdan mahrum qildi va u ancha orqada qoldi. U Xudo tomonidan unga belgilangan vazifasini qayta tiklamaguncha, shu xo‘rlovchi holatda qoladi.
God has given the name ‘Muslim’ to the community that believes in His oneness, and this name remained the same whether in olden days or in the Qur’ān: “It is He who has named you Muslims, in bygone times and in this [book].” Islam means surrendering oneself totally to God, attributing no share of Godhead to anyone else. Thus, the Muslim community has enjoyed the same system across successive generations, and with successive messages and messengers, up to the time of the Prophet Muhammad (peace be upon him). It was then that the divine message was entrusted to the Muslim community. Thus, the past, present and future are interlinked as God wants. Thus, “the Messenger might bear witness for you and that you might bear witness for all mankind.” The Prophet is, thus, a witness defining the way the Muslim community should follow, pointing out right and wrong, and the Muslim community fulfils the same task with regard to humanity at large. It occupies the position of trustee by virtue of the standards established by its laws, education and concepts relating to life and to the universe. Needless to say, the Muslim community cannot fulfil this role unless it implements God’s message fully in life. When the Muslim community abandoned this role and deviated from the divine code of living, God removed it from this leadership, leaving it trailing well behind. It will continue to be in this humiliating position until it resumes its role chosen for it by God.
Bunday qaytishni ta'minlash uchun, unga to'liq tayyorlanish kerak. Shu sababli buyruq: "Namozni muntazam ado eting, zakotni bering va Allohga mahkam tutuning. U sizning Homiyingizdir" — "God" so'zi uchun Uzbek tilidagi "Alloh" emas, balki "Xudo" ishlatiladi:
Bunday qaytishni ta'minlash uchun, unga to'liq tayyorlanish kerak. Shu sababli buyruq: "Namozni muntazam ado eting, zakotni bering va Xudoga mahkam tutuning. U sizning Homiyingizdir".
To ensure such a return, it must be fully prepared for it. Hence the order: “Attend regularly to your prayer, and pay out your zakāt, and hold fast to God. He is your Guardian:
"…eng yaxshi homiy va eng yaxshi yordamchi." (Oyat 78) Namoz ojiz va foniy bandani kuch-qudrat manbai bilan bog'lab turadi, zakot esa jamiyat a'zolari o'rtasida mustahkam aloqa o'rnatib, hammaning xavfsizligini ta'minlaydi.
the best of guardians and the best to give support.” (Verse 78) Prayer provides a link between the weak and mortal individual and the source of power, while zakāt provides a strong link between members of the community, ensuring security for all.
Allohga mahkam bog'lanish — bu hech qachon uzilmaydigan mustahkam rishtadir.
Note: per your rules, "God" should be translated as the Uzbek word for God, so the correct rendering is:
Xudoga mahkam bog'lanish — bu hech qachon uzilmaydigan mustahkam rishtadir.
Holding fast to God is the strong tie that is never severed.
Shunday resurslar bilan musulmon jamoasi Alloh tomonidan unga berilgan insoniy yetakchilik vazifasini yana bajara oladi. U shuningdek, odamlar kuch manbai deb hisoblaydigan moddiy resurslardan ham foydalana oladi. Qur’on bularni e’tiborsiz qoldirmaydi; aksincha, musulmon jamoasi ularga, shuningdek, hayotni barcha yaxshi va to‘g‘ri narsalar bilan boyitishga intilayotgan mo‘minlargagina xos bo‘lgan resurslar bilan ham jihozlanishini istaydi.
With such resources, the Muslim community can resume the role of human leadership for which God has chosen it. It will also be able to utilize the material resources people consider to be sources of strength. The Qur’ān does not overlook these; on the contrary, it wants the Muslim community to be equipped with them, alongside the resources that are available only to believers who strive to enrich life with all that is good and right.
Ilohiy hayot tarzining katta afzalligi shundaki, u insoniyatni shu hayotda erishish mumkin bo'lgan eng yuksak kamolot darajasiga ko'taradigan yo'l bo'ylab qo'lidan yetaklaydi.
The great advantage of the divine way of life is that it takes humanity by the hand along the way that raises it to the highest position of perfection achievable in this life.
U'zi dunyoviy zavq-shavq va nafsoniy istaklarni qondirishni yagona maqsad qilib olgan tizimlardan juda uzoqdir.
It is far removed from systems that care only for worldly pleasures and the satisfaction of carnal desires.
Yuksak insoniy qadriyatlar moddiy hayot ehtiyojlarini qondirishga qaratilgan, ammo shu bilan cheklanib qolmaydi. Islom insoniyat uchun aynan shuni istaydi — ilohiy xabarni amalga oshiruvchi jamoaning donishmand vasiyligi ostida.
Sublime human values aim to satisfy the needs of material life, but do not stop there. This is what Islam wants for humanity, under the wise trusteeship of the community that implements the divine message.