Avvalgi parchada iymonni va ibodatni himoya qilish va saqlab qolish maqsadida kofirlarga qarshi urushga ruxsat berilishi, shuningdek, iymon oldidagi burchlarini ado etgan va ilohiy qonunni hayotda amalga oshirganlarga G'alaba berish haqidagi Allohning va'dasi bayon etilgan edi. Endi mo'min jamoaga topshirilgan vazifa aniq bayon qilingach, sura Payg'ambarga Allohning qudrati unga zarur yordamni berishga aralashishini va dushmanlarining mag'lubiyatini ta'minlashini bildiradi.

The previous passage finished with permission granted to fight unbelievers in order to protect and preserve faith and worship, coupled with God’s promise to grant victory to those who fulfil their responsibilities towards faith and implement the divine law in life. Now that the task entrusted to the community of believers has been clearly spelt out, the sūrah reassures the Prophet that God’s power will intervene to provide him with the help he needs ensuring the failure of his enemies.

Xuddi shu kuch o'tmishda ham oldingi payg'ambarlar va elchilarni qo'llab-quvvatlash hamda ularni inkor etib, ularga qarshi chiqqanlarni jazolash uchun aralashgan. Kofirlar oldingi ummatlarga yetgan halokatni o'ylab ko'rishga chaqiriladi; garchi bunday o'ylash faqat ochiq va qabul qilishga tayyor qalb hamda aql egalariga foyda bersa-da. Ko'rlik faqat ko'zlarga xos emas, chunki haqiqiy ko'rlik — qalbning ko'rligidir.

The same power intervened in the past to support earlier prophets and messengers, and to punish those who denied and opposed them. The unbelievers are directed to reflect on the doom suffered by earlier communities; even though such reflection benefits only hearts and minds that are open and receptive. It is not only eyes that can be blind, for real blindness is that of the heart.

Payg'ambar yana bir jihatdan tasalli topadi: Xudo o'z elchilarini, xuddi dushmanlarining makriga qarshi himoya qilganidek, Shaytonning yovuz rejalaridan ham asraydi. U Shaytonning barcha urinishlarini behuda qiladi va Uning vahiylarini sof va ravshan saqlaydi, shunda sog' aql egalari ularni o'ylab ko'radilar. Qalbi kasal bo'lganlar va haqiqiy dinni inkor etuvchilar esa shubhada qolaveradilar, ularning shubhalari esa insonning erishishi mumkin bo'lgan eng yomon taqdiriga olib boradi. Shunday qilib, bu yangi oyat Xudoning qudrati uning xabarini targ'ib qiluvchilarining taqdirida qanday muhim o'rin tutishini o'rganishdir.

The Prophet is also reassured on another count, namely that God protects His messengers from Satan’s wicked scheming, just like He protects them from their opponents’ plots. He renders all Satan’s attempts futile, keeps His revelations pure and clear, so that people with sound mind reflect on them. Those that are sick at heart and those who deny the true faith will continue to be in doubt, and their doubts will lead them to the worst destiny anyone can ever have. Thus, this new passage is a study of how God’s power plays a vital role in the fortunes of the advocates of His message.

Agar ular seni yolg'onchiga chiqarsalar, ulardan oldin ham Nuh qavmi, Od va Samud qavmlari o'z payg'ambarlarini yolg'onchiga chiqarganlar, Ibrohim qavmi va Lut qavmi hamda Madyan aholisi ham shunday qilganlar; Muso ham yolg'onchiga chiqarilgan edi. [Har bir holda] men kofirlarga bir muddat imkon berdim, so'ngra ularni jazoladim. Mening ularni rad etishim qanday dahshatli edi.

If they accuse you of falsehood, before their time, the people of Noah, the `Ād and Thamūd similarly accused [their prophets] of falsehood, as did the people of Abraham and the people of Lot, and the dwellers of Madyan; and so too was Moses accused of falsehood. [In every case] I gave rein, for a while, to the unbelievers, but then I took them to task. How awesome was the way I rejected them. (Verses 42-44)

Bu bir xil andozaning har bir o‘tgan xabarda, oxirgisigacha takrorlanib kelganini ko‘rsatadi. Payg‘ambarlarga belgilar va vahiylar berilgan, va har doim haqiqatni inkor etuvchilar bo‘lgan. Shunday ekan, Makkadagi butparastlar Muhammad ﷺ payg‘ambarning xabarini rad etganlarida, bu hech qanday yangi tendensiya emas edi va Payg‘ambar ﷺ noma'lum bir dushmanlik andozasiga duch kelmagan edi. Biroq, oqibat yaxshi ma'lum va avvalgi ummatlar bilan sodir bo‘lgan narsa yana takrorlanishi muqarrar: “Nuh qavmi, ‘Od va Samud ham xuddi shunday [o‘z payg‘ambarlarini] yolg‘onchilikda ayblagan edilar, Ibrohim qavmi va Lut qavmi hamda Madyan aholisi ham shunday qilgan edilar.” (42-44-oyatlar)

It is the same pattern seen over and over again, in all past messages up to the final one. Messengers are given signs and revelations, and there will always be those who deny the truth. Thus, when the idolaters in Makkah denied the message of the Prophet Muhammad, it was by no means a new trend nor did the Prophet experience an unknown pattern of hostility. However, the outcome is well known, and what happened with earlier communities is bound to happen again: “The people of Noah, the `Ād and Thamūd similarly accused [their prophets] of falsehood, as did the people of Abraham and the people of Lot, and the dwellers of Madyan.” (Verses 42-44)

Muso alayhissalom esa alohida, go'yo unga bo'lgan ishora alohida paragrafni tashkil etadigandek ko'rsatilgan: "Va xuddi shunday Muso ham yolg'onchi deb ayblangan edi." (44-oyat)

Moses, however, is mentioned on his own as though the reference to him constitutes a special paragraph: “And so too was Moses accused of falsehood.” (Verse 44)

Musodan boshqa elchilardan farqli ravishda, o'z qavmi tomonidan yolg'onchilikda ayblanmagan. Musoga qarshi chiqqan va unga turli-tuman ayblovlar qo'ygan fir'avn va uning avyonlari bo'lgan. Bundan tashqari, Musoga juda aniq va ko'plab mo''jizalar berilgan. Shunga qaramay, bularning barchasida Alloh kofirlarga bir muddat mohlat bergan, xuddi hozir o'zi bilan qattiq dushmanlik qilgan, Payg'ambar ﷺning o'z qavmi bo'lgan Qurayshga ham fikr yuritish uchun vaqt bergani kabi. Shundan so'ng, u o'sha o'tgan ummatlarning barchasini juda qattiq jazolagan.

Ushbu bayonda, o‘tgan ummatlarning taqdiri haqida hikoya qilinayotgan va Xudoning oyatlarini inkor etishda davom etadiganlarga nisbatan qoida bayon etilayotgan joyda, sura Payg‘ambarga murojaat qilib, uni odamlarni ogohlantirishga va muqarrar oqibatni tushuntirishga buyuradi.

At this point in the narrative describing the fate of past communities, and outlining the rule concerning those who persist in denying God’s messages, the sūrah addresses the Prophet instructing him to warn people and explain the inevitable outcome:

Ayting: "Ey insonlar, men faqat ochiq ogohlantiruvchiman, sizlarga yuborilganman!" Iymon keltirib, yaxshi amallar qilganlarga gunohlarning kechirilishi va eng go'zal rizq beriladi. Ammo oyatlarimizga qarshi kurashib, ularni yo'qqa chiqarishga intilganlar esa alangali o'tga mahkum bo'lurlar. (Oyatlar 49-51)

Say: Mankind, I am but a plain warner, sent to you!’ Those who believe and do righteous deeds shall be granted forgiveness of sins and a most excellent sustenance; whereas those who strive against Our revelations, seeking to defeat their purpose, are destined for the blazing fire. (Verses 49-51)

Biz shuni qayd etamizki, bu o‘rinda Payg‘ambarning ﷺ vazifasi aniq va ravshan ogohlantirish berish ekanligi aniq bayon etilgan, bu ogohlantirish hech qanday noaniqlikka yo‘l qoldirmaydi. Bu esa Xudoning xabariga inatlashib qarshi turgan, shu bilan o‘z halokatini tezlashtirayotgan kishilarning ahvoliga mos keladi.

We note that in this context, the Prophet’s task is clearly stated as one of giving people a clear and plain warning, that leaves no room for ambiguity. This fits the immediate situation of stubborn rejection of God’s message that makes people hasten their own doom.

Yakuniy taqdir aniq bayon etilgan. Iymon keltirib, amal-ixlosini ko'rsatadigan, ya'ni "solih amallar qiladigan" kishilar o'zlarining mukofotini oladilar: bu Rabblari tomonidan qilgan barcha gunohlarining, shuningdek bajarmay qoldirgan farzlarining kechirilishidir. Bunday kechirim "eng yaxshi rizq" bilan birga keladi, ular uni izzat-hurmat bilan qabul qiladilar.

The final destiny is clearly stated. Those who believe and put their faith into practice, so as to ‘do righteous deeds’ will have their reward which consists of forgiveness by their Lord of all sins that they may have committed or duties they may have omitted to do. Such forgiveness is coupled with ‘a most excellent sustenance’ that they receive with dignity.

God'ning oyatlarining yuraklarga yetib borishiga va Uning qonunlarining odamlarning hayotida amalga oshirilishiga to'sqinlik qilishga urinadiganlar olovda azob chekadiganlar bo'ladi. Sura ishlatgan ifoda ularni ushbu olovning egalari sifatida belgilaydi, bu esa imonlilarga berilgan go'zal rizqlar bilan keskin farq qiladi.

Ibn Kathīr tafsirida al-Bag‘aviy bir nechta rivoyatlarni, jumladan Ibn ‘Abbos, Muhammad ibn Ka‘b va boshqalardan kelgan xabarlarni birlashtirib keltirganini va ularning mazmuni bir-biriga o‘xshashligini aytadi. So‘ngra u shunday savol beradi: “Agar Alloh Payg‘ambarning Uning xabarini yetkazishdagi ma’sumligini kafolatlagan bo‘lsa, bu qanday yuz berishi mumkin edi?” Shundan keyin u bu savolga turli kishilarning javoblarini keltiradi. Ulardan eng qiziqarlisi shuki, shayton faqat mushriklarni Payg‘ambardan bu so‘zlarni eshitganlariga ishontirishi mumkin edi, holbuki haqiqatda bunday bo‘lmagan. Bu butunlay shaytonning ishi bo‘lib, Alloh Elchisining so‘zlari emas edi.

In his commentary on the Qur’ān, Ibn Kathīr says that al-Baghawī includes several versions consolidated from reports by Ibn `Abbās, Muhammad ibn Ka`b and others, giving similar accounts. He then asks: “How could this take place, given that God guaranteed the Prophet’s infallibility in conveying His message?” He then quotes answers to this question by different people. One of the most interesting is that Satan could only delude the idolaters into thinking that they heard these words from the Prophet when it was not so in reality. It was all Satan’s work, not the words of God’s Messenger.

Al-Buxoriy Ibn Abbosning izohini keltiradi, unda arabcha "umniyyatih" so'zi tarjimada "uning orzulari bo'yicha" deb berilgan, lekin u "uning nutqi" degan ma'noni anglatadi. Shunday qilib, oyat shuni anglatadiki: Payg'ambar {so'zlaganda}, Shayton uning nutqiga nimadir qo'shib qo'ygan, ammo Alloh Shaytonning urinishlarini befoyda qiladi va O'zining xabarini aniq qilib beradi. Mujohid esa, Allohning har bir elchisi "nimanidir umid qilgan" degan iboraning ma'nosini uning nutqi yoki tilovati deb izohlaydi. Al-Bag'aviy aksar tafsirchilar bu Allohning vahiylarini tilovat qilishi ekanligini aytishganini keltiradi. Shayton aynan uning tilovatiga nimadir qo'shishi mumkin. Ibn Jarir bu izohni so'zlarga maxsus ma'no berishga urinish, deb ta'riflaydi.

Al-Bukhārī reports Ibn `Abbās’s explanation, making the Arabic word, umniyyatih, rendered in translation as ‘on his wishes’, as meaning ‘his discourse’. Thus the verse means that when the Prophet spoke, Satan added something into his speech, but God causes Satan’s efforts to be futile and makes His own message clear. Mujāhid, on the other hand, explains the reference to any of God’s messengers ‘hoping for something’ as meaning his speech, or his recitation. Al-Baghawī says that most commentators say that it means his reading of God’s revelations. It is in his recitation that Satan may add something. Ibn Jarīr describes this explanation as an exercise in giving special meaning to words.

Bu hikoyaning qisqacha mazmuni "Qushlar hikoyasi yoki gharānīq hikoyasi" nomi bilan ma'lum. Rivoyat nuqtai nazaridan bu hikoya juda zaif. Hadis olimlari uni ishonchli rivoyatchilardan biri ham naql qilmagan, uning uzluksiz va ishonchli rivoyatchilar silsilasi bilan kelmagani, deb hisoblaydilar. Al-Bazzār shunday deydi: "Biz bu hadisning, Payg'ambarga ﷺ yetib boradigan, eslatishga arziydigan rivoyatchilar silsilasi bilan naql qilinganini bilmaymiz." Mazmun jihatdan esa u iymonning asosiy qoidasiga, ya'ni Payg'ambarning ﷺ ma'sum bo'lishiga va Shaytonning uning risolatini yetkazishga biror narsa aralashtirishi mumkin emasligiga zid keladi. Orientalistlar va Islomga qarshi kishilar bu rivoyatni olib, uni tarqatib, katta ahamiyat berib ko'rsatdilar. Haqiqat shuki, bu munozaraga bardosh bera olmaydigan soxta rivoyatdir. Darhaqiqat, u hatto muhokama mavzusi bo'lishga ham loyiq emas.

Biz buning tasdig'ini Payg'ambar ﷺ hayotida va Islom tarixida uchraydigan misollarda topamiz. Shu sababli, ba'zi olimlar tomonidan naql qilinadigan asossiz talqinlarga ehtiyoj yo'q.

We find some examples during the Prophet’s life and in Islamic history to confirm this. Thus there is no need for the sort of unsupported interpretation reported by some scholars.

Shunga misol sifatida, Ibn Umm Maktūm ismli, kambag'al va ko'zi ojiz sahobiy voqeasini keltirish mumkin. U bir kuni Payg'ambarning huzuriga kelib, Allohning unga o'rgatganidan biror narsani o'rgatishni takror-takror so'radi. Payg'ambar ﷺ esa al-Walīd ibn al-Mug'īra va Quraysh ayonlarining bir qismi bilan gaplashishda juda band edi, chunki ular Islomni qabul qilishlariga umid qilgan edi. Ibn Umm Maktūm Payg'ambarning band ekanini bilmas edi, lekin Payg'ambar uning takroriy iltimosidan norozi bo'ldi va bu uning yuzida ko'rinib turardi. Bu voqea yuzasidan Payg'ambarga Xudo tomonidan qattiq tanbeh berildi: "U ko'zi ojiz kishi uning huzuriga kelganda, yuzini burishtirdi va yuz o'girdi. Sizga nima ma'lum? Balki u poklanmoqchi bo'lgandir. Yoki eslatma olib, eslatma unga foyda berganmi. Lekin o'zini boy deb biladiga esa siz e'tibor berasiz. Holbuki, u poklanmasa, bu sizning ayb bo'lmaydi. Ammo sizning huzuringizga intilib, yuragida qo'rquv bilan kelgan kishiga esa e'tibor bermaysiz. Yo'q, albatta! Bu bir ogohlantirishdir. Xohlagan kishi buni esida tutsin." (80: 1-12)

One such example is that of the incident involving Ibn Umm Maktūm, a poor and blind Companion of the Prophet. He once went to the Prophet and asked him repeatedly to teach him something of what he had been taught by God. The Prophet was very busy speaking to al-Walīd ibn al-Mughīrah and a number of Quraysh notables, entertaining hopes that they might accept Islam. Ibn Umm Maktūm did not know that the Prophet was busy, but the Prophet was unhappy about his repeated request, and this was clear on his face. This was the subject of a strong reproach of the Prophet by God: “He frowned and turned away when the blind man came to him. How could you tell? He might have sought to purify himself. He might have been reminded and the reminder might have profited him. But to the one who considered himself self-sufficient you were all attention. Yet the fault would not be yours if he remained uncleansed. As to him who comes to you with zeal, and with a feeling o f fear in his heart, him you ignore. No indeed! This is an admonition. Let him who will, bear it in mind.” (80: 1-12)

Shunday qilib, Alloh xabarni o‘z to‘g‘ri yo‘liga qaytardi, uni o‘z to‘g‘ri mezoni va munosib qadriyatlariga mahkam bog‘ladi. Bu voqeada Payg‘ambarning ﷺ xatti-harakati ham to‘g‘rilandi. Uning niyati o‘sha Quraysh a’yonlarining musulmon bo‘lishini ko‘rish edi, chunki bu ularning ko‘plab tarafdorlarining ham shunday qilishiga olib kelardi. Ammo Alloh Payg‘ambarga ﷺ tushuntirdiki, xabarni odamlarga yetkazishda Islomning to‘g‘ri qadriyatlarini saqlash bir necha a’yonni da’vatga jalb etishdan ancha muhimroqdir. Shunday qilib, Shaytonning Payg‘ambarning ﷺ umidlari orqali xabar targ‘ibotini chalg‘itishga qaratilgan urinishlari befoyda bo‘ldi. Alloh O‘z xabarini aniq qildi va mo‘minlar tinchlantirildi.

Xushxabar yetkazuvchilarda, har bir avlodda, ishtiyoq ham muhim omil bo‘lishi mumkin. Ularning ilohiy xabarning yoyilishi va g‘alaba qozonishini ko‘rish uchun uzoq vaqtdan beri orzu qilib kelgan istagi ba’zi shaxslarni yoki nufuzli odamlarni o‘ziga jalb qilishga urinishga undashi mumkin, hatto bu ularni dastlab ahamiyatsiz deb o‘ylashi mumkin bo‘lgan ba’zi talablarni e’tibordan chetda qoldirishni talab qilsa ham. Ular hatto ilohiy xabarga odamlar dushmanlik bilan munosabatda bo‘lmasligi uchun ushbu amaliyotlarning ba’zilariga moslashishga urinishlari ham mumkin.

Enthusiasm may also be an important factor with advocates of the divine message, in all generations. Their long cherished desire to see the message spread and triumph may encourage them to try to win over certain individuals or influential people, even if this requires them to initially overlook some requirements that they may think to be of no great importance. They may even try to accommodate some of these practices so that people do not adopt a hostile attitude to the divine message.

Ular o'z maqsadlariga erishish uchun shunchalik intilganliklari sababli, Islomning qat'iy me'yorlari yoki uning amaliy yo'nalishiga zid bo'lgan vositalar va usullarni qo'llashga hatto undan ham ko'proq borishlari mumkin. Ular o'zlarining shoshqaloqliklarini Islomning manfaatlari deb hisoblagan narsalar bilan bog'laydilar. Ammo bu manfaatlarga haqiqatan ham Islom tomonidan qabul qilingan yondashuv va ish usulига qat'iy rioya qilish orqali xizmat qilinadi. Kelajakdagi natijalarni faqat Xudo biladi.

In their keenness to achieve success for their cause, they may go even further and adopt means and methods that are inconsistent with the strict standards of Islam or with its line of action. They link their haste with what they consider to be the interests of Islam. But these are truly served only by strict adherence to the approach and method of action adopted by Islam. Future results are known only to God.

Shunday ekan, Islamga da'vat qiluvchilar bunday natijalar bilan bosh qotirmasliklari kerak, chunki ular uchun javobgar emaslar. Ularning vazifasi to'g'ri islomiy yondashuvga va aniq harakat yo'liga amal qilishdir. Natijalarni Alloh taolo hal qilishiga qoldirishlari kerak, chunki ular faqat yaxshi bo'lishi va Uning ishi manfaatiga xizmat qilishi mumkinligini bilishlari lozim.

Hence, the advocates of Islam must not concern themselves with such results, as they are not accountable for them. Their duty is to follow the proper Islamic approach and clear line of action. They must leave the results to be determined by God, knowing that they can only be good and serve the interests of His cause.

Ushbu Qur'on oyatlari Islom da'vatchilariga ogohlantirish beradi va shuni aniq ko'rsatadiki, shayton ularning shoshqaloq umidlaridan foydalanib, aynan o'z da'vatlarini zaiflashtirishga harakat qiladi.