Birinchi parchaning oxirida Alloh haqida behuda bahslashadiganlarning muqarrar taqdiri, ya'ni ular do‘zax olovidan qutulishning hech iloji yo‘qligi bayon qilingan edi. Bunga qarama-qarshi o‘laroq, sura imonlilarga va'da qilingan baxtni ham tasvirlaydi. Ushbu yangi parcha birinchisining oxiri bilan chambarchas bog‘liq, chunki u Alloh yo‘lidan va Makkadagi Muqaddas masjiddan odamlarni qaytaradigan kofirlar haqida so‘z yuritadi. Bu yerda nazarda tutilgan — Makkada Islom da'vati boshlanganda unga qarshi chiqqan va odamlarni undan qaytarishga uringanlardir.

The first passage ended with a description of the inevitable destiny of those who engage in futile dispute about God, making it clear that such people will have no escape from the burning of hell. By contrast, the sūrah also describes the bliss to be enjoyed by the believers. This new passage is closely linked to the end of the first, as it speaks about the unbelievers who turn people away from God’s path and from the Sacred Mosque in Makkah. The reference here is to those who opposed the message of Islam when it started in Makkah, and who sought to turn people away from it.

Ular, shuningdek, Payg'ambar ﷺ va uning musulmon sahobalarini Ka'badagi Muqaddas masjidga kirishlariga to'sqinlik qilishga urinib, ularga qarshi chiqdilar. So'ngra surada bu masjid qanday asosda barpo etilgani haqida gapiriladi: Alloh taolo uning qurilishini Ibrohim (alayhissalom)ga topshirdi va u barcha odamlarni ziyorat qilish uchun bu yerga chaqirishni buyurdi. Ibrohimga berilgan ko'rsatmalar juda aniq edi: bu masjid Allohning yagonaligi asosida barpo etilishi kerak, shunda uning yaqinida yoki ichida Allohga sherik keltirishning har qanday shakli amalga oshirilmasin. U barcha odamlarga, ular yaqin atrofda yashasinlar yoki uzoqdan kelsinlar, ochiq bo'lishi kerak. Hech kimning kirishiga to'siq qo'yilmasligi va hech kim uning egaligini da'vo qilmasligi lozim. Sura shuningdek, hajning ayrim marosimlarini bayon qiladi va ular odamlarning Alloh haqidagi ongini hamda Uni doimo eslashini qanday kuchaytirishini tushuntiradi. Shuningdek, muqaddas masjidni uni odamlardan uzoqlashtirishga yoki uning asosini o'zgartirishga urinadiganlarning har qanday tajovuzidan himoya qilish zarurligi ta'kidlanadi. Imon pokligini saqlash vazifasini bajaradiganlarga g'alaba va'da qilinadi.

They also confronted the Prophet and his Muslim Companions seeking to debar their entry into the Sacred Mosque at the Ka`bah. It then speaks about the basis on which this mosque was founded when God assigned its building to Abraham (peace be upon him) and ordered him to call on all people to visit it for pilgrimage. Abraham’s instructions were very clear: that this mosque must be established on the clear basis of God’s oneness, so as to prevent any form of associating partners with God from being practised in or near it. It must be kept open to all people, whether they reside nearby or come from afar. None is to be denied entry, and none is to claim its ownership. The sūrah then outlines some of the rituals of pilgrimage and how they enhance people’s consciousness and constant remembrance of God. It also stresses the need to protect the Sacred Mosque against any aggression by those who try to turn people away from it or change the basis on which it is founded. Those who fulfil their duties of protecting the purity of the faith are promised victory.

Kofirlar, ular Allohning yo'lidan va Biz hamma odamlar uchun, ham u yerda yashovchilar, ham uzoqdan kelganlar uchun barpo etgan Masjidi Haromdan to'sadilar. Kim u yerda zulm qilib, uni harom qilishni niyat qilsa, Biz unga alamli azobdan tatitamiz. (25-oyat)

The unbelievers who debar others from the path of God and the Sacred Mosque which We have set up for all people alike, both those who dwell there and those who come from abroad... Anyone who seeks to profane it by evildoing We shall cause to taste grievous suffering. (Verse 25)

Quraysh odati shunday edi: ular Alloh odamzotga belgilab bergan, Unga to'g'ri yo'l ko'rsatadigan dindan odamlarni qaytarar edilar. Odamlarni Alloh tanlagan, insoniy hayot uchun belgilagan qonun-qoidalarga ergashishdan to'sish uchun qattiq kurashar edilar. Ular musulmonlarni haj va umra ziyoratini ado etishdan ham man qildilar. Islom taqvimining oltinchi yilida ro'y bergan voqealar ham aynan shu man etish bilan boshlanib, al-Hudaybiyyada sulh shartnomasi imzolanishiga olib keldi. Alloh bu masjidni barcha odamlar uchun tinchlik va xavfsizlik maskani qildi, u yerda hech kim hech kimdan qo'rqmaydi. Bu hukm Makkada yashovchilarning hammasiga, uzoq yurtlardan masjidni ziyorat qilish uchun keladigan barcha kishilarga ham taalluqli edi. Shunday qilib, Ka'ba va uning atrofidagi masjid barcha odamlar teng bo'lgan Alloh uyidir. Unda hech kim mulkdorlik huquqini yoki hech qanday imtiyozni da'vo qila olmaydi: "Biz u yerda yashovchilar va uzoq joylardan kelganlar uchun birdek qilib o'rnatgan Masjidi Haram." (25-oyat)

Such was the Quraysh’s practice: they turned people away from the faith that God had established for mankind, providing a direct way to Him. They fought hard to prevent people from following the code He had chosen for human life. They also stopped Muslims from offering the pilgrimage and `umrah, as was the case in the sixth year of the Islamic calendar when the events that started with such prevention led to the signing of a peace agreement at al-Ĥudaybiyyah. God made this mosque an area of peace and safety for all people, where they have no fear of anyone. This applied to everyone living in Makkah, and to all those who travelled from distant areas to visit the mosque. Thus, the Ka`bah and the mosque around it form a House of God where all people are equal. None can claim any right of ownership or any distinction whatsoever: “The Sacred Mosque which We have set up for all people alike, both those who dwell there and those who come from abroad.” (Verse 25)

Bu qonunni Alloh O‘zining Muqaddas Uyi uchun belgilagan edi. U inson zotining qurolsiz, dushmanlar xavfsiz bo‘ladigan, qon to‘kilishi to‘xtaydigan va hamma tinchlik hamda xavfsizlikdan bahramand bo‘ladigan maskan barpo etishga urinishlaridan oldin joriy etilgan edi. Bu qoidalarga rioya qilgani uchun hech kim o‘zi uchun biror imtiyoz da’vo qila olmaydi. Bular barcha odamlarga har doim teng ravishda berilgan imtiyozdir. Note: the rules require "God" rather than "Allah" in the translation; corrected below. Bu qonunni Xudo O‘zining Muqaddas Uyi uchun belgilagan edi. U inson zotining qurolsiz, dushmanlar xavfsiz bo‘ladigan, qon to‘kilishi to‘xtaydigan va hamma tinchlik hamda xavfsizlikdan bahramand bo‘ladigan maskan barpo etishga urinishlaridan oldin joriy etilgan edi. Bu qoidalarga rioya qilgani uchun hech kim o‘zi uchun biror imtiyoz da’vo qila olmaydi. Bular barcha odamlarga har doim teng ravishda berilgan imtiyozdir.

Sura endi bu Muqaddas Masjidning qurilishi haqida gapiradi, uni mushriklar egallab olgan edilar. Ular u yerda butlarga sig‘inar va butparastlikdan poklangan, Allohning yagonaligiga ishongan mo‘minlarni unga kirishdan to‘sar edilar. Holbuki, uni Ibrohim (alayhissalom) Allohning o‘zi bergan ko‘rsatmasiga binoan qurgan edi. Sura, shuningdek, Muqaddas Masjid poydevorining asosi bo‘lgan Allohning yagonaligining asosiy negizini ham eslatadi. U yana bu masjidning faqat Allohga ibodat qilish joyi, ixlos bilan intilganlar uni tavof qilishi va Allohga bo‘ysunib uning oldida turishi uchun qurilganligi maqsadini qo‘shimcha qiladi:

The sūrah now refers to the establishment of this Sacred Mosque which the idolaters had usurped. They worshipped idols there and prevented believers in God’s oneness, who had purged themselves from idolatry, from entering it. Yet it was built by Abraham (peace be upon him) on God’s own instructions. The sūrah also mentions the fundamental basis of God’s oneness which served as the basis of the foundation of the Sacred Mosque. It also adds the purpose of its building as a place to worship God alone, a place where the dedicated could walk around it, and stand before it in submission to God:

Ibrohim uchun Uy (Ka'ba) joyini belgilab berganimizda, [shunday dedik]: Menga hech narsani sherik qilma. Uyimni tavof qiluvchilar, qiyomda turuvchilar, ruku' va sajda qiluvchilar uchun pok tut. Odamlar orasida haj farzini e'lon qil. Ular sening oldingga piyoda va har xil ozg'in tuyalarda keladilar. Ular uzoq yo'llardan keladilar, toki o'zlari uchun foydali bo'lgan ko'p narsalarni ko'rsinlar va belgilangan kunlarda Alloh nomini yod etsinlar, U ularga bergan chorva hayvonlari ustida. Undan yeb, muhtoj kambag'alni ham to'ydiringlar. Keyin ular o'zlarining kirlarini yuvsinlar, nazrlarini ado etsinlar va Qadimiy Uyni tavof qilsinlar.

When We assigned to Abraham the site of the [Sacred] House, [We said]: Do not associate anything as partner with Me. Purify My House for those who will walk around it, and those who will stand before it, and those who will bow down and prostrate themselves in prayer. Proclaim to all people the duty of pilgrimage. They will come to you on foot and on every kind of fast mount. They will come from every far- away quarter, so that they might experience much that shall be of benefit to them, and that they might extol the name of God on the days appointed [for sacrifice], over whatever heads of cattle He may have provided for them. Eat, then, of such [sacrificed cattle] and feed the unfortunate poor. Thereafter let them complete the rites prescribed for them, fulfil their vows, and again walk around the Ancient House.’ (Verses 26-29)

Bu Uy faqat Allohning ulug'ligini ulug'lash uchun barpo etilgan edi. Alloh Ibrohimga uning o'rnini ko'rsatdi va unga aniq ko'rsatmalar berdi, shunda u uni to'g'ri asoslar ustiga ko'tardi: "Menga hech narsani sherik qilma." U faqat Allohga tegishli, hech qanday sherikdan xoli. Ibrohimga, shuningdek, Uyni haj qilish uchun unga keladiganlar va u yerda namozga turadiganlar uchun poklash talab qilindi. "Mening Uyimni u atrofida tavof qiladiganlar, unga yuzlanib turadiganlar va rukuʼ hamda sajda qiladiganlar uchun poklang." (26-oyat) Bu Uy faqat Allohga ibodat qiluvchilar uchun barpo etilgan. U Unga sherik keltiruvchilar yoki ibodatini Undan boshqaga yo'naltiruvchilar bilan hech qanday aloqasi yo'q.

Ibrohim Ka'bani qurib bo'lgach, unga buyurilganidek, hajni barcha odamlarga farz qilib e'lon qilish va ularni bu farzni ado etishga chaqirish buyurildi. Alloh unga, odamlar uning chaqirig'iga javob berishlarini va dunyoning turli chekkalaridan, piyoda yoki uzoq safardan ozib ketgan har xil tez minuvchi ulovlarda kelishlarini ham va'da qildi: "Odamlarga haj farzini e'lon qil. Ular sening oldingga piyoda va har xil tez minuvchi ulovlarda keladilar. Ular uzoq-uzoq yo'llardan keladilar." (27-oyat)

When Abraham completed building the Ka`bah as instructed, he was ordered to declare the duty of pilgrimage as binding on all people, and to call on them to fulfil this duty. God also promised him that people would respond to his call, and that they would come from all corners of the globe, either on foot, or using every kind of fast mount that becomes thin as a result of a long journey: “Proclaim to all people the duty of pilgrimage. They will come to you on foot and on every kind of fast mount. They will come from every far-away quarter.” (Verse 27)

Ibrohim bilan qilingan Xudoning va'dasi bugun ham amalga oshmoqda va kelajakda ham davom etishi aniq. Odamlarning qalblari Ka'baga borishga intiladi, uni ko'rish va uning atrofida tavof qilish uchun ishtiyoq bilan intiladi. Moddiy imkoniyati bor kishi biron-bir transport vositasidan foydalanadi, kambag'al kishi esa yo'l uzoq bo'lsa ham, piyoda bo'lsa ham keladi. Har yili yer yuzining uzoq burchaklaridan o'n minglab kishilar, ming yillar oldin Ibrohim e'lon qilgan bu farzga javob berib, unga oqib keladilar.

God’s promise to Abraham continues to be fulfilled, even today, and it is certain to continue well into the future. People’s hearts aspire to visiting the Ka`bah, passionately longing to see and walk around it. A person of good means will use some form of transport, while a poor person will still come, even though he may have to cover a long distance on foot. Tens of thousands flock to it from far away corners of the earth, every year, in response to Abraham’s proclamation of this duty made thousands of years ago.

Sura shuningdek haj ibodatining ba'zi jihatlari va maqsadlarini zikr qiladi: «Toki ular o'zlari uchun foydali bo'lgan ko'p narsalarni ko'rsinlar va belgilangan kunlarda, U zot ularga rizq qilib bergan chorva hayvonlari ustida Allohning nomini zikr qilsinlar». Bas, undan (ya'ni qurbonlik qilingan hayvonlardan) yeng va bechora muhtojlarni ham ovqatlantiring.

The sūrah then mentions some aspects and objectives of the pilgrimage: “so that they might experience much that shall be of benefit to them, and that they might extol the name of God on the days appointed [for sacrifice], over whatever heads of cattle He may have provided for them. Eat, then, of such [sacrificed cattle] and feed the unfortunate pool:

Haj shuningdek barcha musulmonlar yig'iladigan konferensiya hamdir. Unda ular o'z jamoalarining boshlanishini topadilar, bu boshlanish zamonlar ortiga, ularning birinchi otasi bo'lmish Ibrohim alayhissalomga borib taqaladi: «U sizlarni tanlagan va dinda sizlarga hech qanday qiyinchilik solmagan; bu sizlarning ota-bobongiz Ibrohimning e'tiqodidir.

But the pilgrimage is also a conference at which all Muslims gather. In it they find the beginning of their community, going back ages in time to none other than their first father, Abraham (peace be upon him): “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.

U ser sizni bundan ilgari ham, bu [Kitob]da ham musulmonlar deb atagan. (78-oyat) U yerda, haj paytida, ular hammasini birlashtiradigan kuchni topadilar — namozda qiyom turganlarida barchalari yuzlanadigan qiblalarini. Ular shuningdek, ostida birlashadigan bayroqni topadilar, ya'ni iymon bayrog'ini, unda irq, rang yoki millat farqlarining hech biri yo'q. Ular o'z kuchlarini his qiladilar, ko'pincha bu kuchdan xabarsiz bo'lishlari mumkin: bu birligining kuchi bo'lib, faqat iymon bilan birlashganda oldida turgan hamma narsani supurib tashlashga qodir.

It is He who has named you Muslims, in bygone times and in this [book].” (Verse 78) There at the pilgrimage, they find the force that brings them all together, their qiblah to which they all turn as they stand up in prayer. They also find the banner under which they unite, namely, the banner of faith under which all distinctions of race, colour or nationality are non-existent. They sense their power, of which they may often be oblivious; that is the power of their unity which is capable of sweeping everything before it, when they are united by faith alone.

Haj — musulmonlar bir-birlarini tanish, o‘z ishlarini muhokama qilish, rejalarini muvofiqlashtirish, kuchlarini birlashtirish, tovar, axborot, tajriba va boshqa foydalarni almashish imkoniyatiga ega bo‘ladigan konferensiyadir. Ular har yili, Allohning bayrog‘i ostida, Uning Uyiga yaqin joyda, yolg‘iz Unga bo‘lgan sadoqat nuri ostida hamda bayon etilgan xotiralar bilan, eng yaxshi joyda, vaqt va muhitda o‘zlarining yagona, yaxshi birlashgan musulmon dunyosini tashkil etadilar.

The pilgrimage is a conference where Muslims have the opportunity to get to know one another, discuss their affairs, coordinate their plans, group their forces, exchange commodities, information, experiences and other benefits. They organize their single well-integrated Muslim world once every year, under God’s banner, close to His House, in the light of devotion to Him alone and the memories outlined, in the best place, time and atmosphere.

Bu Makkadagi Muqaddas Uy qanday qurilgani va u qaysi asosga tayangan holda barpo etilgani haqidagi hikoyadir. Xudo O'zining do'sti Ibrohim (alayhissalom)ga bu Uyni ko'tarishni buyurdi, uning mustahkam poydevori sifatida Xudoning yagonaligiga iymonni qo'ydi. U yana Ibrohimga uni barcha butparastlikdan poklashni va odamlarga Uyni ziyorat qilish, ya'ni hajga borish farzini e'lon qilishni buyurdi. Bu Uyda ular Xudoning nomini zikr etadilar, soxta iloxlarning nomini emas, va O'zi ularga bergan chorva mollaridan qurbonlik qiladilar.

This is the story of how the Sacred House in Makkah was built and the basis on which it was founded. It was God who ordered His friend, Abraham (peace be upon him), to raise this House making belief in God’s oneness its solid foundation. He further ordered Abraham to purify it of all idolatry, and to proclaim to mankind the duty of offering the pilgrimage to the House, where they mention God’s name, not the names of false deities, over what they sacrifice of cattle He provides for them.

Ular undan yeyishi va muhtojlar hamda kambag'allarni, faqat Alloh nomini ulug'lab, boshqa birovning yoki boshqa biror narsaning nomini emas, ovqatlantirishi kerak. Bu shuni anglatadiki, bu Allohning hurmatlangan hurmatlari e'zozlanadigan muqaddas uydir. Ularning orasida eng muhimlari: Allohning yagonaligiga ishonish, uni tavof qilib aylanuvchi, u oldida qiyomga turib ibodat qiluvchi, rukû' va sajda qilib Allohga bo'ysinuvchi ibodatchilar uchun uyning ochiqligi, shuningdek, qon to'kishning oldini olish, ahd va shartnomalarga vafo qilish hamda tinchlikni saqlashdir.

They are to eat of it and to feed the needy and the poor in praise of God’s name, not the name of anyone or anything else. This means that it is a sacred House where God’s sanctities are respected. Paramount among these are the belief in God’s oneness, the opening of the House to worshippers who walk around it, stand before it in prayer, and bow and prostrate themselves to God, in addition to the prevention of bloodshed, the honouring of covenants and treaties, and the maintenance of peace.

Bу [Alloh tomonidan belgilangan]dir. Kim Alloh hurmat qilgan narsalarni ulug'lasa, bu uning Robbi huzurida o'zi uchun yaxshiroqdir. Sizlarga chorva hayvonlarining barchasi halol qilingan, faqat sizlarga [harom] deb bayon qilinganlaridan tashqari. Bas, butlarning bulg'anch najasligidan qochinglar va yolg'on so'zdan saqlaninglar. Alloh uchun poklangan holda, Unga hech narsani sherik qilmay, hanifona bo'linglar. Kim Allohga shirk keltirsa, u go'yo osmondan yiqilgan kabidir: uni qushlar cho'qib yeydi yoki shamol uni uzoq joyga uloqtirib yuboradi.

All this [is ordained by God]. Whoever honours God’s sanctities, it will be better for him with his Lord. All kinds of cattle have been made lawful to you, except for what is specified to you [as forbidden]. Shun, then, the loathsome evil of idolatrous belief and practices; and shun every word that is untrue. Be true to God, turning away from all that is false, associating no partners with Him. For he who associates partners with God is like one who is hurling down from the skies; whereupon he is snatched by the birds, or blown away by the wind to a far-off place. (Verses 30-31)

Yuqoridagi oyatda Alloh taolo haromlarini hurmat qiladigan kishilarni eslatib, bu muqaddas narsalarni asrash va himoya qilish zarurligini bayon qilgandan so'ng, endi surah Allohning belgilagan shiorlarini, ya'ni bu o'rinda hajning marosimlari doirasida qurbon qilinadigan hayvonlarni hurmat qilish haqida so'z yuritadi. Bu hurmat eng yaxshi va eng qimmatbaho hayvonlarni qurbonlik uchun tanlashda namoyon bo'ladi:

Having mentioned those who honour God’s sanctities and the need to preserve and protect such sanctities, the sūrah now speaks of honouring the symbols set up by God, which, in this instance, refers to the animals sacrificed as part of the pilgrimage rituals. This honour is manifested by choosing the best and most valuable animals for sacrifice:

Buni yodda tuting. Kim Alloh belgilagan ramzlarni hurmat qilsa, bu uning qalbidagi taqvodan dalolat beradi. Ularda belgilangan muddatgacha sizlar uchun manfaat bor; so‘ng ularning qurbonlik qilinadigan joyi Qadimgi Uyning yonidadir. (32-33-oyatlar)

This is [to be borne in mind]. Anyone who honours the symbols set up by God [shows evidence of] God-consciousness in people’s hearts. You have benefit in them for a term appointed; and in the end their place of sacrifice is near the Ancient House. (Verses 32-33)

Bu yerda hojilar tomonidan qurbonlik qilinishi bilan qalblarda Allohdan qo'rqish tuyg'usining uyg'otilishi o'rtasida bog'liqlik o'rnatiladi. Barcha hajga oid marosimlarning asosiy maqsadi mo'minlarning Allohdan qo'rqish hissini kuchaytirishdir. Bu marosimlarning barchasi Ka'baning Rabbi, Muqaddas uy Egasi bo'lgan Allohga bo'ysunishni, shuningdek, Uning barcha holatlarda itoat etilishini tasdiqlovchi ramzlardir. Ularda Ibrohim va undan keyingi avlodlar davridagi qadimgi voqealarga ishora bo'lishi ham mumkin, lekin bu ishoralar Allohga to'liq bo'ysunish, Uning qoidalariga amal qilish va Undan hidoyat so'rashni eslatadi. Musulmon jamoasining eng ilk davridan buyon xuddi shunday belgi bo'lib kelgan. Shu sababli, bu ramzlarga namoz bilan teng darajada qaralishi lozim.

A link is established here between the sacrifice offered by pilgrims and the way hearts are made conscious of God. The whole purpose of all pilgrimage rituals is to enhance believers’ God-fearing sense. All these rituals are symbols confirming submission to God, the Lord of the Ka`bah, the Sacred House, as also obeying Him in all situations. They may also involve reminders of old events, from the time of Abraham and later generations, but these are reminders of complete submission to God, obeying His rules and looking up to Him for guidance. Such is the mark of the Muslim community ever since its earliest days. Hence, these symbols are to be treated on an equal footing with prayer.

Shunday ibodat marosimlarini Allohning yo‘lidan adashtiruvchilardan uzoqda, xavfsiz tarzda ado etish shart. E’tiqod va ibodat erkinligiga, shuningdek masjidlar va ibodatxonalarning muqaddasligiga qarshi har qanday tajovuzga yo‘l qo‘yib bo‘lmaydi. Mo‘minlar e’tiqodga asoslangan, insonning har qanday manfaatiga erishishni maqsad qilgan ilohiy hayot qonunlarini amalga oshirish erkinligiga ega bo‘lishlari kerak. Shu sababli, ilk musulmonlar Makkada yillar davomida zulm ko‘rganlaridan so‘ng Madinaga joylashganlarida, Alloh ularga o‘zlariga va e’tiqodlariga qarshi har qanday tajovuzni qaytarish uchun mushriklar bilan urushishga ruxsat berdi.

It is imperative that such worship rituals be conducted safely away from those who turn people from God’s path. No aggression against the freedom of belief and worship or the sanctity of mosques and places of worship can be tolerated. Believers should have the freedom to implement the divine code of living, based on faith, and aiming to achieve every benefit for man. Therefore, when the early Muslims settled in Madīnah after enduring persecution in Makkah for years, God permitted them to fight the idolaters so as to repel any aggression against themselves and their faith.

Айни шу вақтда, бундай тажовуз авж нуқтасига етган бир пайтда берилган жанг қилишга рухсат ўзлари ва бошқа барча одамлар учун эътиқод ва ибодат эркинлигини таъминлашни ҳам мақсад қилган эди. Худо мўминларга, агар улар имонлари талаб қилган бурчларини бажарсалар, ғалаба қозонишларини ва ўз ҳокимиятларини ўрнатишларини ваъда қилди. Бу ҳақда қуйидаги оятларда батафсил баён этилган.

Given at a time when such aggression had reached its peak, the permission to fight also aimed to ensure freedom of belief and worship for themselves and for all other people. God promised the believers that they would achieve victory and establish their authority, provided that they fulfilled their duties, required by their faith, as detailed in the following verses:

Albatta, Alloh iymon keltirganlarni himoya qiladi. Albatta, Alloh xiyonat qiluvchi va noshukr bo‘lgan hech kimni sevmaydi. Kimlarga qarshi urush qilinayotgan bo‘lsa, ularga ham jang qilishga ruxsat berildi, chunki ular zulm ko‘rdilar. Albatta, Alloh ularga g‘alaba berishga qodirdir. Ular o‘z yurtlaridan, hech qanday haqsizlik bo‘lmagan holda, faqat "Bizning Rabbimiz Alloh!" deganlari uchun haydalganlardir. Agar Alloh ba’zi odamlarni boshqalar bilan daf’ qilib turmaganida, rohiblarning ibodatxonalari, cherkovlar, yahudiylarning ibodatxonalari va Alloh nomi ko‘plab zikr qilinadigan masjidlar, albatta, vayron etilgan bo‘lar edi. Albatta, Alloh o‘z dinini yordam qilgan kishiga yordam beradi. Albatta, Alloh kuchli va qudratli zotdir. Ular shunday kishilardirki, agar Biz ularni yer yuzida qaror topтирsak, namozni to‘kis ado etadilar, zakot beradilar, yaxshilikka buyuradilar va yomonlikdan qaytaradilar. Barcha ishlarning oxiri Alloh huzurigadir.

Biz inson tabiatiga oid bu qisqa bayonlar haqida biroz mulohaza yuritishimiz kerak. Avvalo shuni qayd etish lozimki, jangga qarshi javob berish ruxsati Alloh tomonidan emas, balki xudo tomonidan berilgan bo'lib, u mushriklar tomonidan nohaq tajovuz qilingan kishilarga beriladi. Bu ruxsat shu bayon bilan boshlanadi: Xudo iymon keltirganlarni albatta himoya qiladi va tajovuzkorlarni yoqtirmaydi. "Albatta, Xudo iymon keltirganlarni himoya qiladi. Shubhasiz, Xudo xiyonat qiluvchi va noshukr kishilarni sevmaydi." (38-oyat)

We need to reflect a little on these short statements that provide profound insight into human nature. The first thing to note is that the permission to fight back is granted by God to those against whom the idolaters had waged a wrongful aggression. This permission starts with a statement that God defends the believers and dislikes aggressors: “God will certainly defend those who believe. For certain, God does not love anyone who betrays his trust and is bereft of gratitude.” (Verse 38)

Bu Xudoning mo'minlarga bergan kafolati bo'lib, ya'ni Uni o'zi himoya qilishini bildiradi; kimni Xudo himoya qilsa, u dushmanlari qo'lida albatta zarar ko'rmaydi. U albatta g'alaba qozonadi. Unday bo'lsa, ular nima uchun urushga ruxsat olishlari kerak? Nima uchun ular jang qilishga, qurbon berishga, mashaqqatlarga chidashga va o'zlarini fido qilishga majbur bo'lishadi, holbuki natija oldindan belgilangan va Xudo buni ularning hech qanday harakatisiz ta'minlashga qodir?

This is a guarantee given by God to the believers that He is the one to defend them, and whoever is defended by God will certainly come to no harm at the hands of his enemies. He will certainly be victorious. Why do they, then, need permission to fight? Why are they required to go to war, suffer casualties, endure hardship and make sacrifices of themselves, when the result is a forgone conclusion and God is able to ensure it without any effort on their part?

Javob shuki, Xudoning donolиги mutlaqo mukammaldir. Biz, insonlar, uning ba'zi jihatlarini anglashimiz mumkin. Shunday ekan, o'z tajribamiz va idrokimizga tayanib, shuni aytishimiz mumkinki, Xudoning donoligining bir qismi shundaki, U O'z dini targ'ibotchilarining dangasa va bekor yurgan, g'ayratsiz o'tirib, g'alabani hech qanday harakatsiz kutadigan kishilar bo'lishini istamaydi. Ular faqat namoz o'qiganlari, Qur'on tilovat qilganlari va biror qiyinchilik yoki tajovuzga uchraganda Xudodan yordam va madad so'raganliklari uchungina g'alabaga loyiq bo'lmaydilar.

The answer is that God’s wisdom is absolutely perfect. We as human beings may discern certain aspects of it. Thus, on the basis of our experience and perception we may say that part of God’s wisdom may be that He does not want the advocates of His cause to be a group of idle and lazy people who sit relaxing, waiting for victory to be granted them without effort. They do not deserve victory merely because they attend to their prayers, recite the Qur’ān and appeal to God for help and support whenever they suffer hardship or aggression.

Biroq, haqsiz ravishda uylaridan quvilgan va koinotning yagona Rabbi sifatida Allohga bo‘lgan imonlarini e’lon qilganlari uchungina boshqa sabab bo‘lmagan kishilarga g‘alaba kech kelishi mumkin. Agar u kech kelayotgan bo‘lsa, demak, buning sababi bor.

Yet victory may be slow in coming to those who are driven out of their homes against all right and for no reason other than their declaration of their belief in God as the only Lord in the universe. If it is slow in coming, then there must be a reason for this.

G'alaba kech kelishi mumkin, chunki musulmon ummati hali to'liq yetuklikka erishmagan bo'lishi mumkin. U o'z barcha resurslarini safarbar qilmagan yoki o'z imkoniyatlaridan to'liq foydalanmagan bo'lishi mumkin. Agar g'alaba unga hozir berilsa, u uni uzoq vaqt saqlab qola olmaydi va shu sababli tez orada uni yo'qotib qo'yadi. G'alaba, shuningdek, mo''minlar jamoasi o'zida bor narsani berib, har bir qadrli narsasini qurbon qilib, hech narsasi o'ta aziz emasligini namoyon etmaguncha kechikishi mumkin.

Victory may be slow in coming because the Muslim community has not as yet attained full maturity. It may not have mobilized all its resources or tapped its potentials. Should victory be given to it then, it would not be able to protect it for long, and so would soon lose it. Victory may also be delayed until the community of believers has given its all, sacrificing every cherished thing, demonstrating that it holds nothing too dear.

Shunday bo'lishi mumkinki, jamoat mo'minlar barcha harakatlarini sarflab, bunday harakatlarning o'zi, agar ular Alloh tomonidan qo'llab-quvvatlanmasa, g'alabani kafolatlay olmasligini anglab yetmaguncha, g'alaba berilmasligi mumkin.

It may happen that victory is not granted until the community of believers has tried all its efforts and realized that such efforts, on their own, cannot guarantee victory unless they are supported by God.

G'alaba faqat mo'minlar o'zlaridan barcha kuch-g'ayratlarini sarflab, butun ishonchlarini faqat Allohga bog'lagandagina Alloh tomonidan beriladi. Xuddi shunday, g'alaba kechiktirilishi mumkin, toki mo'minlar jamoasi Alloh bilan bo'lgan aloqasini mustahkamlasin. U azob chekadi va qurbonliklar beradi, shu bilan birga Allohdan boshqa hech kimga yordam uchun murojaat qila olmasligini anglaydi. Aynan Alloh bilan shunday bog'liqlik g'alabadan keyin ham u to'g'ri yo'ldan borishini kafolatlaydi.

Victory is granted by God only when believers have done their best, placing all their trust in Him alone. Likewise, victory may be delayed so that the community of believers strengthens its bonds with God. It will suffer and render sacrifices, realizing that it cannot turn for support to anyone other than God. It is such a bond with God that guarantees that it will continue to follow the right path after victory.

Xudo tomonidan berilgan g'alaba yangi burch va mas'uliyatlarni keltirib chiqaradi:

When granted by God, victory brings about new duties and responsibilities:

Albatta, Alloh O'z dinini nusrat qilgan kishiga yordam beradi. Albatta, Alloh kuchli va qudratlidir. Ular shundaylarki, Biz ularni yer yuzida mustahkam qilib qo'ysak, namozni to'kis ado etadilar, zakot beradilar, yaxshilikka buyurib, yomonlikdan qaytaradilar. Barcha ishlarning oxir-oqibati Allohning qo'lidadir. (40-41-oyatlar)

God will most certainly succour him who succours God’s cause. God is certainly Most Powerful, Almighty. They are those who, if We firmly establish them on earth, attend regularly to their prayers, give in charity, enjoin the doing of what is right and forbid the doing of what is wrong. With God rests the final outcome of all events. (Verses 40- 41)

Xudoning haqiqiy va’dasi, hech qachon buzilmaydigan va’da — U Unga yordam beradiganlarga yordam beradi. Bu yerda tug‘iladigan savol shundan iboratki, Xudoga yordam beradigan va shu tufayli Uning yordamiga, ya’ni aniq g‘alabaga loyiq bo‘ladigan bu kishilar kimlardir? Ularning fazilatlari ushbu oyatda bayon etilgan. Ular shunday kishilarki, Xudo ularga g‘alaba bergach va ular hokimiyat mavqeida mustahkamlangach, «namozlarini o‘z vaqtida ado etadilar». Ular faqat Xudoga ibodat qiladilar, o‘zlarini ixtiyoriy ravishda Unga bo‘ysundiradilar va U bilan bo‘lgan aloqalarini mustahkamlaydilar.

God’s true promise which will never fail is that He supports those who support Him. The question that arises here is who are these people that support God and thus deserve His support which means certain victory? Their qualities are outlined in this verse. They are those who, when given victory by God and are established in a position of authority, “attend regularly to their prayers.” They worship God alone, submitting themselves to Him willingly and strengthening their bonds with Him.

Ular "zakot beradilar", shu tariqa ular mol-mulkiga yuklatilgan majburiyatni ado etadilar. Shunday qilib, ular ochko'zlik va shaxsiy manfaatdan yuqori tura olish qobiliyatlarini namoyon etadilar hamda o'z jamoalariga kambag'al va muhtojlarga yordam ko'rsatishda ko'maklashadilar. Shu jihatdan ular Payg'ambar ﷺ ning musulmon jamoasi haqidagi ta'rifining amaliy namunasini ko'rsatadilar: "Mo'minlar o'zaro muhabbat, hamdardlik va mehr-shafqatda bir tana kabidirlar: tananing biror a'zosi og'risa, qolgan a'zolari ham uyqusizlik va isitma bilan unga sherik bo'ladi." Uchinchi fazilat shuki, ular "yaxshi ishlarni buyuradilar". Ular har qanday ezgu ishni targ'ib qiladilar va odamlarni uni amalga oshirishga undaydilar. Aksincha, ular "yomon ishlardan qaytaradilar" ham. Ular yovuzlik va buzg'unchilikka qarshi turadilar.