Ushbu sura Makkada, 12-sura, Yusuf surasi nozil bo'lganidan keyin nozil bo'lgan. Bu vaqt juda og'ir bir davr edi: u Payg'ambar ﷺ xotini Xadija va amakisi Abu Tolibni yo'qotgan "qayg'u yili" bilan Payg'ambar ﷺ Madinaga hijrat qilgan yil o'rtasida to'g'ri kelgan. Shu sababli sura bu qiyin davrning ehtiyojlari va talablarini aks ettiradi. Bu muhim davr haqida batafsil ma'lumot olish uchun IX jildagi Yunus va Hud suralariga kirish qismlariga hamda ushbu jildagi Yusuf surasiga murojaat qiling.

This sūrah was revealed in Makkah, after the revelation of Sūrah 12, Joseph. The time was a very critical one, falling as it did between the ‘year of sorrow’ when the Prophet lost his wife Khadījah and his uncle Abū Ţālib and the year when the Prophet migrated to Madinah. The sūrah thus reflects the needs and requirements of this difficult period. For specifics about this crucial time please refer to the Prologues of Sūrahs Jonah and Hūd, in Volume IX, and Sūrah Joseph in this volume.

Xususan, bu sura Payg‘ambar ﷺ va musulmon jamoatiga o‘z amaliy muammolarini eng yaxshi tarzda hal qilish hamda kofirlarning qat’iy qarshiligi oldida qanday sobit turish yo‘lini ko‘rsatadi. Demak, Qur’onning vazifasi va mohiyati aynan shundadir.

In particular, the sūrah directs the Prophet and the Muslim community in how best to deal with their practical problems, and how to stand firm in the face of the unbelievers’ stubborn opposition. This then is the role and nature of the Qur’ān.

Shu muhim bosqichda Islom xabarining tarqalishi Makkada yashovchi arab qabilasi — Quraysh qabilasining qat'iy qarshiligi tufayli deyarli sekin borardi; uning yetakchiligini Arabistonning qolgan qismi ham tan olgan edi. Payg'ambar va uning ergashuvchilariga qarshi zulm endi o'z cho'qqisiga chiqqan edi. Shu sababli Qur'on bu butparast arablarni ogohlantiradi va tahdid qiladi, o'tmishdagi, Xudoning xabarlarini inkor etgan va Uning elchilariga qarshi chiqqan ummatlarning taqdirini bayon etadi. U Payg'ambarga ularning qat'iy qarshiligining haqiqiy sabablarini ochib beradi. Aslida bu qarshilikning haqiqat bilan, ya'ni uning xabarining to'g'riligi bilan aloqasi yo'q edi, balki ularning Xudoning aniq belgilarini ko'rganda ham yumshay olmaydigan o'jarligi sabab edi. Shuning uchun bu sura Payg'ambarni tasalli beradi. U unga o'zida bor bo'lgan haqiqatni mahkam ushlab turishni va uni rad etayotgan barcha kishilarga qarshi qo'yishni buyuradi. Unga, shuningdek, qiyinchiliklarda sabr-toqatli bo'lib, xabarni qat'iyat bilan insoniyatga yetkazishni buyuriladi.

At this critical juncture, the message of Islam was making little progress because of the unwavering resistance of the Quraysh, the Arabian tribe residing in Makkah, and whose leadership was recognized by the rest of Arabia. Their persecution of the Prophet and his followers was now at its zenith. Hence, the Qur’ān warns and threatens these pagan Arabs, portraying as it does the fate of earlier communities which denied God’s messages and opposed His messengers. It reveals to the Prophet the real reasons behind their determined opposition. Essentially it had nothing to do with the truth of his message and much to do with their stubbornness which could not be moderated even as a result of seeing God’s clear signs. Hence, the sūrah consoles the Prophet. It directs him to hold fast to the truth he has and to confront with it all those who reject it. He is also instructed to remain patient in adversity, conveying his message to mankind with determination.

Shunday qilib, bu sura o'sha davrda nozil bo'lgan boshqa suralar bilan bir xil mavzu va umumiy xususiyatlarni o'rtoqlashadi. Xuddi shunday, u Islom da'vati Arabistonda hukm surgan johiliyat, ya'ni jaholat bilan yuzma-yuz kelgan o'sha davrning ehtiyojlari va talablariga javob beradi. Tarixdagi shunga o'xshash har qanday davrga ham xuddi shu narsa taalluqlidir.

Thus the sūrah shares with other sūrahs revealed during the same period the same subject matter and general features. Likewise, it addresses the needs and requirements of that period when the Islamic message faced the ignorance, or jāhiliyyah, that prevailed in Arabia. The same applies to any similar period in history.

Aslida bu hozir ham amal qiladi.

Indeed it even applies now.

Biz har doim Qur’onning amaliy xarakterini ta’kidlab kelganmiz, chunki u ushbu kitobni, uning maqsad va vazifalarini tushunishning markazida turadi. Bu shuni anglatadiki, biz muayyan surа yoki matn nozil bo‘lgan vaziyatlarni bilishimiz kerak, shunda matnning yo‘nalishini yaxshiroq tushunib, uning ko‘rsatmalarini anglay olamiz. Shunda uning haqiqiy hayotiy vaziyatlar va uni faol qo‘llab-quvvatlaydigan yoki unga qarshi chiqadigan tirik insonlar bilan qanday ishlashini tasavvur qila olamiz. Shu tarzda, uning hukmlarini yaxshiroq tushunamiz va o‘xshash sharoitlar yuzaga kelganda, uning ko‘rsatmalaridan foyda olamiz. Ayniqsa, bizning zamonamizda bunday yondashuvga ehtiyoj katta.

We have always emphasized the practical nature of the Qur’ān because it is central to an understanding of this book, its goals and objectives. This means that we need to be aware of the circumstances that prevailed when a particular sūrah or text was revealed so that we can better recognize the drift of the text and understand its directives. We are thus able to appreciate how it deals with real life situations, and with living human beings who either actively support or oppose it. In this way, we can better understand its rulings and benefit by its directives whenever similar circumstances prevail. We particularly need to take such an attitude in our own times.

Shuni aytishimiz kerakki, bu holatdagi jaholatga qarshi Islomiy uyg'onish yo'lida amaliy ish olib borayotganlargina Qur'on matnlariga shu nuqtai nazardan qaraydi. Bunday odamlar Islomning birinchi da'vatchisi Muhammad ﷺ va uning dastlabki sahobalari duch kelgan vaziyat va voqealar bilan yuzma-yuz kelmoqdalar. Ular ushbu dinning buyuk haqiqatini rad etish, ya'ni hayotning barcha jabhalarida — diniy, axloqiy, siyosiy, iqtisodiy va ijtimoiy jihatdan Xudoga to'liq itoat etishni talab qiladigan haqiqatni inkor etishning xuddi shunday turiga duch kelmoqdalar. Shuningdek, ular dastlabki musulmonlar guruhi boshidan kechirgan zulmning xuddi shunday turiga ham duch kelmoqdalar. Faqat bunday odamlargina nazariy yondashuv orqali chiqarib bo'lmaydigan, Islomning faol da'vat usulini anglab yetishga qodir.

But we say this knowing full well that only those who are actively facing this present state of ignorance in their work to bring about an Islamic revival will look at the Qur’ānic texts in this light. Such people are dealing with circumstances and events similar to those faced by the first advocate of this faith, Muĥammad (peace be upon him), and his early Companions. They face the same type of rejection of the great truth of this faith, which requires complete submission to God in all aspects of life: religious, moral, political, economic and social. Likewise, they face the same type of persecution which was endured by the first group of Muslims. Only such people are able to deduce the Islamic method of active advocacy which cannot be deduced in a theoretical approach.

Shuni aytish kerakki, bizning zamonamizda islomiy harakatning usulini tushunish zarur. Bu harakat butunlay islomga zid bo'lgan sharoitda o'z yo'lini izlayotgan yosh islomiy harakatdir. Bunday harakat insoniyatni zulmatdan nurga, johillik va turli mavjudotlarga bo'ysunishdan esa odamlar faqat Allohga emas, balki faqat Xudoga bo'ysunadigan holatga olib chiqishni maqsad qiladi. Bular Madinadagi islom davlati tashkil topishidan oldin va Islom yer yuzining hech bir joyida hokimiyatga ega bo'lmasdan turib, birinchi musulmon avlodining maqsadlari edi.

It should be stated here that what is required in our own time is an understanding of the method to be followed by a young Islamic movement facing a totally un- Islamic state of affairs. Such a movement aims to bring mankind out of darkness into light, and out of ignorance and submission to different beings into a state where people submit themselves to God alone. These were the objectives of the first Muslim generation, even before the Islamic state in Madinah was born, and before Islam enjoyed any authority anywhere on earth.

Bugungi kunda biz o'sha dastlabki davrga tenglashmasa-da, unga ba'zi o'xshashliklari bo'lgan vaziyatdamiz. Shubhasiz, sharoitlar va tashqi omillar boshqacha. Shunga qaramay, biz to'liq qarshilik sharoitida Islomni faol targ'ib qilishni maqsad qilganmiz. Sharoitlarning boshqacha ekanligi shuni anglatadiki, bunday targ'ibotning ehtiyojlari va talablari ham boshqacha. Shu sababli bugun bizga Islom ma'qullagan harakat usuli haqida yangicha tushuncha kerak. Bunday tushuncha Payg'ambar ﷺ tomonidan asos solingan birinchi islomiy harakatning o'rnatgan namunalarini hozirgi davrning sharoitlari va talablariga moslashtiradi.

Today we are in a position which, though not identical to that early period, has some similarities to it. Needless to say, circumstances and external factors are different. Yet we are aiming to establish an active advocacy of Islam in the face of total opposition. The fact that circumstances are different means that the needs and requirements of such advocacy are different. Hence why we need today fresh insight into the method of action that Islam approves. Such insight will fit the precedents set by the first Islamic movement, established by the Prophet, to the circumstances and requirements of the present period.

Yangi paydo bo'layotgan islomiy harakatga aynan shunday donolik kerak. Hozircha hukumat tizimini ishlab chiqish va huquqiy kodeks tuzish uchun vaqt hali juda erta.

It is such insight that the newly-born Islamic movement requires. It is too early now for the development of a system of government, and the drafting of a legal code.

Bugungi kunda insoniy munosabatlarning asosiy qoidasi Allohning qonuni va islomiy kodeks bo‘lgan birorta ham davlat yoki jamoa yo‘q. Hukumat tizimi va huquqiy kodeksni vujudga keltiradigan tushuncha o‘z vaqtida paydo bo‘ladi. Uning tafsilotlari qachon vujudga kelishidan qat’i nazar, unga muhtoj bo‘lgan musulmon jamoasiga mos kelishi, unga tegishli amaliy muammolarga duch kela boshlaganda esa, aynan shu jamoaga moslashishi kerak. Bundan oldin bunday tizim va kodeksni yaratish, havoga urug‘ sepib, unib chiqishini kutishdan farq qilmaydi.

Today, there is not a single state or community where the basic rule of human transactions is God’s law and the Islamic code. The type of insight which gives birth to a system of government and a legal code comes at the appropriate time. Its details should fit the Muslim community that needs it, whenever it comes into existence, and begins to face the practical problems that apply to it. Prior to this, producing such a system and a code is no different from trying to plant seeds in the air and hoping they will sprout.

Sūraning birinchi asosiy mavzusi Islomning, ya'ni faqat Allohga bo'ysunishga asoslangan bu dinning inkor etuvchilari tabiatini yoritadi va ularning bunday qilishdagi haqiqiy niyatlarini bayon etadi. Shuningdek, bunday kofirlarni kutayotgan dahshatli taqdirni tasvirlaydi. Sūra buni bir necha bosqichda, turli mavzular va usullardan foydalangan holda hal etadi: hikoya, koinot manzaralari va Qiyomat kuni sahnalarining namoyishi, shuningdek, bayon qilinadigan hikoyalardan oldin yoki keyin keladigan ko'rsatmalar va izohlar orqali.

The first major topic the sūrah tackles highlights the nature of those who reject this faith of Islam, based on submission to God alone, and outlines their true motives for so doing. It also describes the terrible fate that awaits such unbelievers. The sūrah tackles this in several rounds, employing different subjects and techniques, such as narrative, an exhibition of scenes of the universe and scenes of the Day of Judgement, and directives and comments that either precede or follow the stories it relates.

Sūrah 13 (Ar-Ra'd) ruhiy-jihatdan 6-sūrah (Al-An'am)ni eslatadi, bu sūrah esa 7-sūrah (Al-A'raf)ning ruhiyatiga o'xshaydi. Ikkala sūrah ham jiddiy ogohlantirish bilan boshlanadi va butun sūrah buni tasdiqlaydi. Biroq ikki sūrah o'z uslubi bilan keskin farq qiladi.

While the general atmosphere of Sūrah 13, Thunder, reminds us of Sūrah 6, Cattle, the general atmosphere of this sūrah reminds us of Sūrah 7, The Heights. Both begin with a serious warning, and the whole sūrah confirms it. The two sūrahs, however, differ greatly in their method.

A'rof surasining boshidagi ogohlantirish juda aniq bayon etilgan: "Bu sizga yuqoridan nozil qilingan kitobdir — shubhasiz, unda shak-shubha bo'lmasin — toki uning xabari bilan odamlarni ogohlantirasiz va mo'minlarga nasihat qilasiz. Rabbingizdan sizga nozil qilingan narsaga ergashing va Undan boshqa rahbarlarga ergashmang. Siz qanchalik kam eslaysiz. Qanchadan-qancha qavmlarni Biz halok qilganmiz: Bizning azobimiz ularga tunda yoki tushda, dam olayotganlarida tushgan. Azobimiz ularning ustiga tushganda, ularning aytganlari faqat shu bo'ldi: 'Biz haqiqatan zolim bo'lgan edik.'" (7:

The warning at the beginning of Sūrah 7 is stated very clearly: “This is a book that has been bestowed on you from on high — so do not entertain any doubt about it — in order that you may warn people with its message, and admonish the believers. Follow what has been sent down to you by your Lord, and follow no masters other than Him. How seldom do you keep this in mind. How many a community have We destroyed, with Our punishment falling upon them by night, or at midday while they were resting. And when Our punishment fell upon them, all they could say was: ‘We have indeed been wrongdoers.’“ (7: