Ushbu sura Madinaga hijrat qilinganidan keyingi to‘rtinchi yilning boshida sodir bo‘lgan, Muslimlar bilan yahudiy qabilasi an-Nadir o‘rtasidagi voqeadan ko‘p o‘tmay nozil bo‘lgan. U voqea qanday sodir bo‘lgani va nima sababdan yuz berganini, hamda voqea tugagach Muslim jamoatida qanday qoidalar joriy etilganini bayon qiladi. Bularning barchasi Qur’onning o‘ziga xos uslubida hikoya qilinadi. Muslim jamoasini ta’lim berish va uning munosabatlarini tarbiyalash maqsadida sharhlar qo‘shilgan, voqealarning o‘zi esa ayrim jihatlarni ta’kidlash va amrlar berish uchun keltirilgan.

This surah was revealed shortly after the Muslims’ encounter with the Jewish tribe of al-Nadir, which took place early in the fourth year following the Prophets migration to Madinah. It describes how the event occurred and why, and what regulations were put in place in the Muslim community once it was over. All this is reported in the unique style of the Qur’an. Comments are added so as to educate the Muslim community and refine its attitudes, and the events themselves are used to highlight certain aspects and to give directives.

Surani batafsil muhokama qilishdan oldin, uning nozil bo‘lishiga sabab bo‘lgan uchrashuv bilan bog‘liq ba’zi rivoyatlarni ko‘rib chiqamiz. Bu bizga Qur’on voqeani qanday taqdim etishini anglashga yordam beradi: avval uning tafsilotlarini qisqacha bayon qiladi, so‘ngra bu alohida voqealardan ancha kengroq maqsadga e’tibor qaratadi.

Before we discuss the surah in detail, we will look at some of the reports concerning the encounter that provided the occasion for its revelation. This will enable us to appreciate how the Qur’an presents the story, firstly summing up its details and then looking far beyond these particular events to a much broader purpose.

Bu voqealar Uhud jangidan keyin, lekin Xandaq jangidan oldin sodir bo‘lgan. Payg‘ambar ﷺ Abu Bakr, ‘Umar va (Ali kabi Sahobalarining o‘nta yetakchi shaxsi bilan birga an-Nadir qabilasining turar joyiga borgan edi. Ular Payg‘ambarning sahobasi ‘Amr ibn Umayya tomonidan ikki begunoh odamning beixtiyor o‘ldirilishi uchun musulmonlar to‘lashi lozim bo‘lgan diyat (qon puli) to‘lovida yordam berishlarini so‘ragan edilar. Payg‘ambar ﷺ Madinaga joylashganlaridan ko‘p o‘tmay musulmonlar jamoasi bilan Madina yahudiylari o‘rtasida imzolangan ahdnoma asosida ulardan yordam so‘ragan edilar. An-Nadir oqsoqollari Payg‘ambarni yaxshi kutib oldilar va pul yig‘guncha kutib turishni iltimos qildilar. Aslida esa ularga bu Payg‘ambar ﷺ devor yonida o‘tirgan paytda uni o‘ldirish uchun qulay imkoniyat bo‘lib tuyuldi. Ulardan ba’zilari shunday dedi: “Muhammad hozirgidek oson o‘ljani hech qachon topa olmaydi. Muhammad o‘tirgan uyning tomiga kimdir kuchli odam chiqsin-da, uning boshiga katta tosh yoki qoya tashlab, bizni undan xalos qilsin.” Ulardan ‘Amr ibn Jihosh ibn Ka‘b bu xiyonatkorona jinoyatni o‘z zimmasiga oldi va Payg‘ambarning boshiga tosh tashlash uchun uyning tomiga chiqdi. Biroq Payg‘ambarga Alloh an-Nadir qabilasining rejasi haqida xabar bergan edi, shuning uchun u sahobalarini o‘z joylarida qoldirib, tez orada qaytib kelishini bildirgan holda, to‘g‘ri Madinaga qaytib ketgan edi. Payg‘ambar bilan birga bo‘lgan sahobalari uning uzoq vaqt yo‘qligini sezib, xavotirga tushdilar va uni qidirib chiqdilar. Ko‘p o‘tmay ular Madinadan kelayotgan bir kishi bilan uchrashdilar, u ularga Payg‘ambarning shaharga kirganini ko‘rganini aytdi.

These events took place after the Battle of Uhud but before the Battle of the Moat. The Prophet along with ten leading figures from among his Companions, including Abu Bakr, ‘Umar and ( All, had gone to the al-Nadir’s quarters to request them to contribute to the blood money the Muslims had to pay for the accidental killing of two innocent men by ‘Amr ibn Umayyah, one of the Prophet’s Companions. The Prophet asked for their help on the basis of the covenant signed between the Muslim community and the Jews of Madinah soon after the Prophets settlement there. The elders of al-Nadir received the Prophet well and asked him to wait while they raised the money. In actual fact, it occurred to them that this was their opportunity to assassinate the Prophet as he sat against the wall of one of their homes. Some of them said: “You will never find the man as easy prey as he is now. Let a strong person go onto the roof of the house next to which Muhammad is sitting and drop a large stone or rock over his head and rid us of him.” One of them, 'Amr ibn Jihash ibn Ka‘b, volunteered to commit this treacherous crime, and went on to the roof of the house to throw such a stone on the Prophet’s head. The Prophet, however, had been informed by God of the al-Nadir s design and so he had left his Companions where they were, giving the impression that he would shortly return. Instead, he had gone straight back to Madinah. When the Prophet’s Companions who were with him felt that he had been absent for too long, they started to worry and went looking for him. Soon they met a man on his way from Madinah who told them that he had seen the Prophet entering the city.

Madinada Payg'ambar ﷺ o'z sahobalariga Bani Nadirga qarshi jang qilishga tayyorlanishni buyurgan edilar, chunki ular xiyonat qilib, ikki tomon o'rtasidagi sulhni buzgan edilar. Bundan oldin ularning yetakchilaridan biri Ka'b ibn al-Ashraf Payg'ambar ﷺ ni haqorat qilishda haddan oshib ketgan va musulmonlarga qarshi dushmanlar qo'zg'agan edi. Payg'ambar ﷺ ga xabar berilgan ediki, Ka'b ibn al-Ashraf va Bani Nadirdan boshqa kishilar Quraysh bilan aloqa qilib, musulmon jamoasini zaiflashtirish maqsadida ular bilan ittifoq tuzmoqchi bo'lishgan; buning ustiga ular Payg'ambar ﷺ bilan sulh shartnomasiga ega edilar.

In Madinah, the Prophet had ordered his Companions to ready themselves to fight the al-Nadir because of their treachery, breaching the treaty between the two parties. Prior to that, one of their leading figures, Ka(b ibn al-Ashraf, had gone too far in abusing the Prophet and raising enemies against the Muslims. It had been reported to the Prophet that Kacb ibn al-Ashraf and others from al-Nadir were in contact with the Quraysh aiming to forge an alliance with them so as to undermine the Muslim community; this despite the treaty they had with the Prophet.

Shu sababli Payg'ambar ﷺ Muhammad ibn Maslamaga Ka'b ibn al-Ashrafni o'ldirishga ruxsat berdilar va u shunday qildi.

Hence why the Prophet gave Muhammad ibn Maslamah permission to assassinate Ka‘b ibn al-Ashraf, which he did.

Banu Nadir yahudiylari Payg'ambar va musulmon jamoasiga qarshi xiyonatkor qadamlar qo'yganlari sababli, ular bilan tuzilgan shartnomani bekor qilish zarur edi. Bu Islomning quyidagi hukmiga muvofiq edi: «Agar biror qavmdan xiyonat qo'rqsang, ularga (ahdni) adolat bilan qaytar».

As the Jews of al-Nadir tribe took treacherous steps against the Prophet and the Muslim community, it was necessary to revoke the treaty with them, in accordance with the Islamic rule that says: “ If you fear treachery from any folk, cast [your treaty with them] back to them in a fair manner.

Alloh xiyonatkorlarni sevmaydi (8:58)

God does not love the treacherous(8: 58)

Payg'ambar ﷺ va sahobalar tayyor bo'lgach, Bani Nadir yahudiylarining mahallalarini qamal qilishdi va ularga uy-joylarini bo'shatib, ketish uchun uch kunlik muhlat berishdi. Ba'zi rivoyatlarda muhlat o'n kun deb ko'rsatilgan. Ularga barcha mol-mulklarini olib ketishga ruxsat berildi, shuningdek, dala va bog'larini o'z nomidan boshqarishi uchun vakillar tayinlashlariga ham ruxsat berildi.

When the Prophet and his Companions were ready, they laid siege to the al-Nadir in their quarters, giving them three days’ notice to vacate and leave their homes. Some reports suggest that the notice gave them ten days. They were allowed to take all their possessions with them and to appoint agents to manage their fields and farms on their behalf.

Biroq, Madinadagi munofiqlar, ‘Abdulloh ibn Ubayy ibn Salul boshchiligida, ularga xabar yuborib, qarshilik ko‘rsatishga da’vat etdilar va yordam berishga va’da berdilar. Ular, birga jang qilishlariga, agar ularni chiqarib yuborishsa, ular bilan birga chiqib ketishlariga va’da berishdi. Ana shu va’dalarga ishora qilib, sura shunday deydi: "Ahli kitobdan kufr keltirgan birodarlariga: «Agar sizlar haydab chiqarilsangiz, biz ham albatta siz bilan birga chiqib ketamiz va sizlarga qarshi hech kimga itoat qilmaymiz. Agar sizlarga qarshi urush boshlansa, albatta sizlarga yordam beramiz», deb aytgan munofiqlarni ko‘rmadingizmi? God guvohlik beradiki, ular albatta yolg‘onchilardir. Agar ular haydab chiqarilsa, ular ular bilan birga chiqmaydilar; agar ularga qarshi urush boshlansa, ularga yordam bermaydilar. Agar ularga yordam bersalar ham, albatta orqalarini o‘girib qochadilar, so‘ngra ularga hech qanday yordam berilmaydi. Ularning ko‘ngillarida God'dan ko‘ra ko‘proq qo‘rquv sizlar tufayli paydo bo‘ladi, chunki ular aql yurita olmaydigan kishilardir" (11-13-oyatlar).

However, the hypocrites in Madlnah, led by ‘Abdullah ibn Ubayy ibn Salul, sent word to them encouraging them to resist and pledging their support. They assured them that they would fight alongside them, and should they be made to leave, they promised to leave with them. It is in reference to these assurances that the surah says: "Are you not aware of those hypocrites who say to their brethren who disbelieve among the people of earlier revelations, 'If you are driven out, we shall most certainly go with you, and shall never pay heed to anyone against you; and if you are attacked, we shall most certainly come to your aid? God bears witness that they are indeed liars. If they are driven out, they will not go with them; and if they are attacked, they will not help them. Even if they come to their aid, they will most certainly turn their backs in flight; and in the end they will have no help. You, [believers,] arouse in their hearts afear more intense than their fear of God, because they are devoid of understanding” (Verses 11-13)

Bani Nadir qal'alariga chekindi. Payg'ambar ﷺ ularning xurmo daraxtlarini kesib, yoqib yuborishni buyurdi. Ular unga baqirib, shunday deyishdi:

The al-Nadlr withdrew to their forts. The Prophet ordered that their palm trees should be cut and burnt. They called out to him, saying:

"Muhammad! Sen doim vayron qiluvchilarni, yerlarni xarob qiladiganlarni tanqid qilib kelgansan. Nega endi xurmo daraxtlarini kesyapsan va ularni yoqyapsan?" Bunga javoban surada shunday deyilgan: {"Ularning xurmo daraxtlaridan qanday kesib tashlagan yoki ildizlari ustida qoldirgan bo'lsangiz, bu Allohning izni bilan bo'lgan, shunda U buzg'unchilarni xor qilsin."} (5-oyat)

‘Muhammad! You have always criticized those who destroy places and lay land to waste. How come that you are now felling palm trees and burning them?’ In reply, the surah states: “ Whatever of their palm trees you [believers] may have cut down or left standing on their roots, it was done by God's leave, so that He might disgrace the transgressors.” (Verse 5)

26 kecha qamaldan so‘ng, al-Nadir qabilasi o‘zlarining munofiq do‘stlarining va‘dalari hech qachon amalga oshmasligidan umidsizlikka tushdi. Alloh ularning yuragiga dahshat solgan edi. Ular Payg‘ambarga elchi yuborib, avval ko‘chirilgan Qaynuqa‘ yahudiylari bilan bir xil shartlar asosida chiqib ketishlariga ruxsat berishni so‘radilar. Bu ularga xavfsiz yo‘l ta’minlab berishi va tuyalari ko‘tara oladigan mol-mulkni, qurollardan tashqari, olib ketishlariga imkon berishi kerak edi. Payg‘ambar ﷺ bunga rozi bo‘ldilar. Shunday qilib, ular tuyalarini o‘z mol-mulklari bilan yukladilar. Shuningdek, uylarini musulmonlar egallab olmasligi uchun o‘zlari buzib tashladilar. Qamal davomida musulmonlar ularning mustahkamlangan devorlarining bir qismini buzib tashlagan edilar. Bu haqida surada shunday deyiladi: “U Zot kitob ahlidan bo‘lgan kofirlarni birinchi to‘planishda uylaridan haydab chiqargan. Ular chiqib ketishlariga siz hech ishonmagan edingiz, ular esa mustahkam qal’alari ularni Allohdan saqlaydi deb o‘ylagan edilar. Ammo Alloh ularga kutmagan joyidan keldi va yuraklariga dahshat soldi. Ular uylarini o‘z qo‘llari bilan, mo‘minlarning qo‘llari bilan vayron qildilar. Ey aql egalari, ibrat oling! Agar Alloh ularga surgunni yozib qo‘ymaganida, dunyoda ularni albatta azobga giriftor qilgan bo‘lardi. Oxiratda esa ularga do‘zax olovining azobi bor, chunki ular Alloh va Uning Rasuliga qarshi chiqdilar. Kim Allohga qarshi chiqsa, bilingki, Alloh azobi qattiqdir”. (2–4-oyatlar)

After 26 nights of siege, the al-Nadir despaired that the promises of their hypocrite friends would ever come true. God had cast terror in their hearts. They sent to the Prophet requesting him to allow them to leave on the same terms as the Qaynuqa‘ Jews who had earlier been evacuated.1 This would afford them safe conduct and they would be allowed to take what their camels could carry of their possessions, except their arms. The Prophet accepted this. Thus, they loaded their camels with their possessions. They also destroyed their own homes so that these would not be taken over by Muslims. During the siege, the Muslims had destroyed some of the walls of their fortifications. In reference to this, the surah says: “It is He who drove the unbelievers among the people of earlier revelations out of their homes at the first gathering. You never thought they would go; while they thought that their fortifications would protect them against God. God came upon them from where they had not expected, casting terror into their hearts. Thus, they destroyed their homes by their own hands, as well as the hands of the believers. Learn from their example, you who are endowed with insight. Had it not been for God's having decreed exile for them, He would surely have inflicted [greater] suffering on them in this world. In the life to come they will still endure suffering through the fire because they have defied God and His Messenger. Whoever defies God— well, God is severe in retribution.” Verses 2—4)

Bani Nadir qabilasining bir qismi Xaybarga borib joylashdi, boshqalari esa Suriyaga yo'l oldi.

Some of the al-Nadlr went to Khaybar, others headed for Syria.

Ularning yetakchi shaxslari orasida Xaybarga yo'l olganlar Sallom ibn Mishkam ibn Abu al-Huqayq, uning amakivachchasi Kinona ibn ar-Rabi' ibn Abi al-Huqayq va 33-surada zikr qilingan Huyayy ibn Axtab edi; ular musulmon jamoasiga qarshi ittifoq tuza olishdi, bu esa Xandaq jangiga olib keldi. Ularning ba'zilari 48-surada, Xaybar jangi bilan bog'liq holda ham eslatilgan.

Among their leading figures who headed for Khaybar were Sallam ibn Mishkam ibn Abu al-Huqayq, his cousin Kinanah ibn al-Rabf ibn Abi al-Huqayq and Huyayy ibn Akhtab to whom reference is made in Surah 33; these managed to raise an alliance against the Muslim community, leading to the Battle of the Moat. Some of them are also referred to in Surah 48, in connection with the Battle of Khaybar.

Bani Nadir qabilasi qoldirgan mol-mulk Payg‘ambar uchun bepul foyda edi. Musulmonlar bu foydani olish uchun otni yoki tuyani qistashga majbur bo‘lmagan edilar. Shuning uchun u sof holda Allohga va Uning Elchisiga tegishli edi. Payg‘ambar ﷺ uni Makkadan hijrat qilgan sahobalari bo‘lgan muhojirlar orasida, shuningdek, Ansordan ikki kishi — Sahl ibn Hunayf va Abu Dujona ibn Simak orasida taqsimladi, ikkalasi ham kambag‘al edi. Muhojirlarning Madinada hech qanday mol-mulki yo‘q edi, chunki ular Makkada bor narsalarini tashlab kelishga majbur bo‘lgan edilar. Ansor ularni xush kutib, o‘z uylarida joylashtirdi, juda yuksak saxovat va mehmondo‘stlik ko‘rsatdi. Bu holat yuzaga kelganda, Payg‘ambar ﷺ musulmon jamoasida ishlarni to‘g‘rilashni xohladi, shunda kambag‘allar ham o‘z mulkiga ega bo‘lsin. Shunday qilib, boylik jamiyatda faqat boylar orasida aylanib yurmasin.

The property left behind by the al-Nadir tribe was a free gain for the Prophet. The Muslims had not had to spur a horse or a camel in order to achieve that gain. Therefore, it belonged purely to God and His Messenger. The Prophet divided it among the Muhajirin, his Companions who had migrated from Makkah, and two from among the Ansar, Sahl ibn Hanlf and Abu Dujanah ibn Simak, both of whom were poor. The Muhajirin had no property in Madlnah, having had to abandon everything they had in Makkah. The Ansar welcomed them and accommodated them in their own homes, showing a very high degree of generosity and hospitality. As this occasion presented itself, the Prophet wanted to set things right within the Muslim community, so that the poor would have their own property. Thus, wealth would not circulate only among the rich in society.

Ba'zi kishilar — ehtimol munofiqlar — Payg'ambarning harakatini tanqid qilib, ovoz chiqarishdi. Bu surada Alloh shunday deydi: «Alloh O'z Rasuliga ularning qo'lidan olingan narsalarning hammasini berdi; ularga qarshi otliq yoki tuyali yurishingiz shart emas edi. Alloh Rasullariga xohlagan kishilar ustidan hukmronlik beradi. Alloh hamma narsaga qodirdir». (6-oyat) Payg'ambar ﷺ Ansorga shunday dedi: «Agar xohlasangiz, mol-mulkingiz va uylaringizdan birodarlaringiz — muhojirlarga ulush berishingiz va shunda siz ular bilan bu o'ljadan bahramand bo'lishingiz mumkin. Agar xohlasangiz, mol-mulkingiz va uylaringizni o'zingizda saqlab qolishingiz mumkin, ammo bu o'ljadan sizga hech narsa berilmaydi». O'zlarining saxiy xulqlariga muvofiq, Ansor dedi: «Biz ularga mol-mulkimiz va uylarimizdan ulush beramiz, o'ljani ularga qoldiramiz va undan hech narsa olmaymiz». Bu haqda sura shunday deydi: «[Bunday o'ljalar] o'z uylaridan va mol-mulkidan haydab chiqarilgan, Allohning fazli va rizosini istab, Allohga va Uning Rasuliga yordam beradigan kambag'al muhojirlar uchundir. Mana shular rostgo'ylardir. Ularga qarshi, ilgaridan o'z uylarida va imonda mustahkam qaror topgan kishilar esa, ularning oldiga panoh izlab kelganlarni sevadilar va boshqalarga berilgan narsalarga ko'nglida hasad qilmaydilar. Ular o'zlari muhtoj bo'lsalarda ham, o'zlaridan ustun qo'yadilar. Kim o'z nafsining ochko'zligidan saqlansa, ana o'shalar haqiqatan najot topuvchilardir» (8–9-oyatlar).

Some people — most probably hypocrites - spoke out, criticizing the Prophets action. God states in this surah: “What ever gains were taken from them God has turned over to His Messenger; you did not have to spur horse or riding-cameI for its sake. God gives His messengers mastery over whomever He wills. God has power over all things.” (Verse 6) The Prophet said to the Ansar: “If you wish, you may give a share of your property and your homes to your brethren, the Muhajirin, and then you will share with them this gain. On the other hand, if you prefer, you keep your property and your homes for yourselves but you will have no share of this gain.” True to their generous character, the Ansar said: “We will give them a share of our property and homes and we will leave this gain to them, taking no share of it.” Commenting on this, the surah says: “[Such gains are for] the poor migrants who have been driven out of their homes and possessions, seeking God's favour and His goodly acceptance, and who help God and His Messenger. These are the ones who are true. And to those who were already firmly established in their homes and in faith, those who love the ones that seek refuge with them and harbour no desire in their hearts for whatever the others may have been given. They give them preference over themselves, even though they are in want. Those who are saved from their own greed are truly successful]' (Verses 8-9)

Shunday voqealar ushbu surani nozil bo‘lishiga sabab bo‘ldi. Surada bayon etilgan hukmlar va gaplar ham aynan shu voqealarga taalluqlidir. Surа oxiridagi, shu voqealarni ko‘rgan mo‘minlarga qaratilgan oyatlar ham shu jumladandir. Bu Qur’oni Karimning mo‘minlarni tarbiyalash va ularning islomiy tuyg‘usini kamol toptirish usuliga mos keladi: Qur’on voqealarga sharh berib, ular bilan asosiy haqiqatlar o‘rtasidagi bog‘liqlikni ko‘rsatadi. Surаning so‘nggi qismida Xudoning olamga va uning ishlariga bevosita aloqador bo‘lgan bir qator sifatlari zikr etilgan. Bu sifatlar to‘liq anglanganda, Xudoga iymon haqiqatni to‘la idrok etishga asoslangan holda ravshanlashadi.

Such were the events that led to the revelation of this surah, and to which its statements and rules refer, including the verses close to its end which address the believers who witnessed these events. This is in line with the Qur’anic method of educating believers and refining their Islamic sense as it comments on events and demonstrates the link between them and fundamental truths. The last note in the surah mentions a number of Gods attributes that have a direct bearing on the universe and its affairs. When these are fully understood, belief in God becomes enlightened, based on full awareness of the truth.

Sura boshlanishi va oxiri Allohni, ya'ni osmonlar va yer Unikida bo'lgan, qudratli va hikmat egasi bo'lgan Zotni, poklash bilan boshlanadi va tugaydi. Shu tariqa, sura boshlanishi va oxiri sura mavzusi bilan mukammal uyg'unlikda bo'lib, mo''minlarga Allohdan qo'rqishga va Uning rejasi ustida fikr yuritishga chaqiriqni ifodalaydi.

The surah begins and ends with glorification of God, to whom the heavens and the earth belong, the Almighty, the Wise. Thus, the beginning and end are in perfect harmony with the subject matter of the surah and the call to the believers to remain God-fearing and to reflect on God’s planning.