Allohning O'zi guvohlik beradi, farishtalar va ilm egalari ham shunday guvohlik beradilar: Adolatni ado etuvchi Undan o'zga iloh yo'q. Undan o'zga iloh yo'q, Qudratli, Donodir. (18-oyat)
God Himself bears witness, and so do the angels and men of knowledge, that there is no deity save Him, the Executor of Justice. There is no deity save Him, the Almighty, the Wise. (Verse 18)
Bizda Islom mafkurasining eng muhim jihatini, ya'ni Allohning yagonaligi va Uning koinotning Abadiy Egasi ekanligi haqidagi haqiqatni ifodalovchi bayon mavjud. U koinotni saqlab turadi va adolatni amalga oshiradi. Bu sūra ham aynan shu tamoyil bilan boshlanadi.
We have here a statement of the most essential facet of Islamic ideology, namely the fact of the oneness of God and that He is the Eternal Master of the universe Who maintains and executes justice. It is the same principle with which this sūrah opens:
“Xudo: Undan boshqa iloh yo‘q, U tirik va butun borliqni boshqaruvchi abadiy Zotdir.” Ushbu surraning asosiy maqsadi Islom diniing haqiqiy mohiyatini mutlaq aniqlik bilan belgilash va oldingi vahiylar ahllari tomonidan unga nisbatan bildirilgan barcha shubhalarni bartaraf etishdir. Bu shubhalarni kofirlarning ongidan ham, ularning ta’siriga tushib qolishi mumkin bo‘lgan musulmonlarning ongidan ham chiqarib tashlashga intiladi.
“God: there is no deity save Him, the Ever-living, the Eternal Master of all.” The ultimate objective of this sūrah is to establish in absolute clarity the true nature of the Islamic faith, and to dispel all doubts about it raised by people of earlier revelations. It seeks to dispel such doubts both from the minds of those unbelievers as also from the minds of those Muslims who may fall under their influence.
Xudoning o'zi Undan boshqa ilоh yo'qligiga guvohlik bergani Xudoga iymon keltirgan har bir kishi uchun yetarlidir. Haqiqatan ham, bunday guvohlik faqat Xudoga iymon keltirgan kishi uchun yetarli deb o'ylanishi mumkin, chunki u o'zi uchun bunga muhtoj emas. Biroq, bu mutlaqo to'g'ri emas. Oldingi vahiylarga ega bo'lgan kishilar Xudoga iymon keltiradilar, lekin shu bilan birga, Uning o'g'li va sherigi bor deb hisoblaydilar. Mushriklarning o'zlari ham Xudoga iymon keltirganliklarini da'vo qilar edilar. Ularning og'ishi va adashuvi Xudoga sheriklar, tengdoshlar va farzandlar isnod qilish shaklida namoyon bo'lgan edi. Ikkala guruh kishilariga Xudoning o'zi Undan boshqa ilоh yo'qligiga guvohlik berishi aytilganda, bu gap ularning e'tiqodlarini to'g'rilashda sezilarli ta'sir ko'rsatadi.
A testimony from God that there is no deity other than Him is sufficient for anyone who believes in God. Indeed, such a testimony may be thought sufficient only for a believer in God, for he is not in need of it as such. However, this is not absolutely true. People of earlier revelations believe in God, but at the same time they maintain that He has a son and a partner. The idolaters themselves used to profess that they believed in God. Their deviation and error took the form of ascribing partners and equals and children to God. When both groups of people are told that God Himself bears witness to the fact that there is no deity save Him, then this statement has a marked effect in correcting their beliefs.
Biroq, masala ancha nozik va chuqurroqdir. Bu yerda Allohning "Undan boshqa ilоh yo'q" degan guvohligi, uning mazmunini bayon qilishga kirishishdan oldingi muqaddima sifatida keltirilgan.
The matter, however, is much finer and more profound. God’s testimony that there is no deity except Him is given here as a prelude to outlining what it entails.
Shu sababli, U Ο‘zi tawhidni ta'kidlagani uchun, bandalaridan sof ibodatdan, ya'ni Islom yoki Unga taslim bo'lishdan boshqa hech narsani qabul qilmaydi. Bunday taslim bo'lish faqat e'tiqod va his-tuyg'ular doirasi bilan cheklanmaydi; u Allohga to'liq itoat etishda va Uning vahiylarida bayon etilgan qonunini ongli ravishda amalga oshirishda namoyon bo'lishi kerak. Masalaga shu nuqtai nazardan qarasak, har bir davrda Allohga ishonishini da'vo qilib, shu bilan birga boshqalarga ilohiylik isnod qiladigan ko'p odamlarni ko'ramiz. Ular Uning qonuniga zid bo'lgan qonunni amalga oshirganda, Uning elchisiga yoki Uning kitobiga ergashmaydiganlarga itoat etganda va o'zlarining qadriyatlarini, me'yorlarini va axloqini Undan boshqa manbalardan olganda shunday qiladilar. Bunday barcha harakatlar ularning Allohga ishonishi haqidagi da'volariga zid keladi.
Since He Himself stresses His oneness, He, therefore, does not accept from His servants anything other than pure devotion to Him, which takes the form of Islam or submission to Him. Such submission is not confined to the realm of beliefs and feelings; it must be translated into total obedience to God and a conscious implementation of His law outlined in His revelations. If we view the matter from this angle, we will find many people in all ages claiming to believe in God but at the same time ascribing Divinity to others. This they do when they implement a law which is in conflict with His law, and obey those who do not follow His messenger or His book, and when they derive their values, standards and morals from sources other than Him. All such actions run contrary to their claim that they believe in God.
Ular Xudoning o‘zi bergan guvohligiga, ya’ni Uning koinotdagi yagona Xudo ekanligiga zid keladi.
They conflict with God’s own testimony that He is the only God in the universe.
Farishtalar va ilm egalarining guvohligi Allohning amrlariga to‘liq itoat etish va faqat Undan hidoyat so‘rashdan iborat bo‘lib, Undan kelgan har bir narsani, u Uning tomonidan ekanligiga aniq ishonch hosil qilgach, shubhasiz va bahssiz qabul qilishdir. Bu surada ham bunday ilm egalarining holati zikr etilgan: “Ilmda mustahkam bo‘lganlar esa: «Biz unga iymon keltirdik, hammasi Rabbimiz tomondan», deydilar.” Demak, bu farishtalar va ilm egalarining guvohligi, ya’ni to‘liq qabul qilish, itoat va bo‘ysunishdir.
The testimony of the angels and the people of knowledge takes the form of their total obedience to God’s orders and looking to Him alone for guidance, accepting everything which comes to them from Him without doubt or argument, once they are certain that it has come from Him. This sūrah has already referred to the attitude of such people of knowledge: “Those who are firmly grounded in knowledge say: ‘We believe in it; it is all from our Lord.’” This is, then, the testimony of the people of knowledge and the angels: total acceptance, obedience and submission.
Uning yagonaligiga bo‘lgan guvohligi Xudoning, farishtalarning va ilm egalarining, Uning adolat o‘rnatishi va uni saqlashi haqidagi guvohlik bilan birga keladi, chunki adolat ilohiylikning muhim sifatidir. Arabcha matn shunday ifodalanganki, adolat har doim va har qanday vaziyatda Xudoning sifati ekanligida shubha qolmaydi. Bu, shuningdek, ushbu surаning boshida bayon etilgan “Xudo: Undan o‘zga iloh yo‘q, Hayy va Qayyum (Abadiy Hukmron)” degan so‘zlarning ma’nosini ham tushuntiradi. U o‘z hokimiyatini adolat bilan saqlaydi.
The testimony of God, the angels and the men of knowledge to the oneness of God is coupled with their testimony to the fact that He establishes and maintains justice, since justice is an essential quality of Godhead. The Arabic text is phrased in such a way as to leave no doubt that justice, at all times and in all situations, is an attribute of God. This also explains the meaning of God being the Eternal Master of the universe which is stated at the beginning of this sūrah: “God: there is no deity save Him, the Ever-living, the Eternal Master of all.” He maintains His authority with justice.
Xudoning koinotni boshqarishi va uning hamda odamlar hayotining ishlarini olib borishi har doim adolat bilan ajralib turadi. Darhaqiqat, insoniy hayotda adolatni o‘rnatib bo‘lmaydi, va u o‘z to‘g‘ri yo‘liga qo‘yilishi mumkin emas, koinotning qolgan qismi kabi, bunda har bir mavjudot boshqa barcha yaratiqlar bilan mukammal uyg‘unlikda o‘z vazifasini bajaradi, faqat Xudo odamlar uchun tanlagan usul va hayot tarzini, uning vahyida bayon etilganidek, amalga oshirish orqali bunga erishiladi. Aks holda adolat o‘rnatilmaydi, uyg‘unlikka erishilmaydi va insonning koinot bilan o‘zaro aloqasi bo‘lishi mumkin emas. Shunda yuz beradigan narsa – zulm, ziddiyat va to‘liq halokatdir.
God’s control of the universe and His conduct of its affairs and of people’s lives is always characterised by justice. Indeed, justice cannot be established in human life, which, in turn, cannot be set on its proper course as the rest of the universe where every single creature fulfils its function in perfect harmony with the rest of creation except through the implementation of the method and the way of life God has chosen for people, as outlined in His revelation. Otherwise, justice cannot be established, harmony cannot be achieved and there can be no interrelation between man and the universe. What takes place, then, is injustice, conflict and total ruin.
Tarix davomida adolat faqat Xudoning usuli rioya qilingan davrlardagina o‘rnatilgan. Bular insoniy hayot koinotdagi boshqa hamma narsa kabi mukammal va to‘g‘ri yo‘lga qo‘yilgan vaqtlar edi. Biroq inson tabiati shundayki, insonlar Xudoga itoat etish bilan itoatsizlik o‘rtasida tebranib turadilar. Xudoning usuli o‘rnatilib, Uning qonuni amalga oshirilganda, ular Xudoga itoatga yaqinlashadilar. Qayerda odamlar tomonidan yaratilgan qonunlar o‘rnatilsa, o‘sha yerda johillik va kamchiliklar ko‘payadi. Buning bevosita natijasi qandaydir shaklda adolatsizlikdir: bir kishi jamoaga adolatsizlik qilishi mumkin, yoki jamoa bir kishiga adolatsizlik qilishi mumkin, yoki bir sinf boshqa sinfni zulm bilan boshqaradi, yoki bir millat boshqa millatni bo‘ysundiradi, yoki bir avlod boshqa avlodga adolatsizlik bilan munosabatda bo‘ladi. Faqat Ilohiy adolat bularning hech biriga nisbatan xushomadgo‘ylikdan xoli bo‘lib qoladi. U — yerdagi va osmondagi hech narsani e’tibordan chetda qoldirmaydigan barcha mavjudotning Rabbidir.
Throughout history, justice was established only during those periods when God’s method was adhered to. These were the times when human life was set on a perfect and straight course like everything else in the universe. However, human nature being what it is means that human beings tend to waver between obedience and disobedience to God. They move nearer to obedience to God whenever His method is established and His law is implemented. Wherever man-made laws are established, ignorance and shortcomings abound. A direct consequence of this is injustice in one form or another: an individual may do injustice to the community, or the community may be unjust to the individual, or one class tyrannises another, or one nation subjugates another, or one generation treats another with injustice. It is only Divine justice which remains free of any favouritism towards any of these. He is the Lord of all creation Who does not overlook anything on earth or in the heavens.
“Undan boshqa iloh yo‘q, U qudratli va donodir.” Oyatning o‘zida Allohning yagonaligi haqidagi o‘sha haqiqat yana takrorlanadi, ammo bu safar uning ikki sifati — qudrat va hikmat sifatlari bilan birga keladi. Adolatni saqlash uchun ham qudrat, ham hikmat zarurdir. Adolat faqat narsalar o‘z o‘rnida qo‘yilganda va ularni shu tarzda joylashtira olish qobiliyati mavjud bo‘lganda saqlanishi mumkin. Allohning sifatlari ijobiy faoliyatni anglatadi. Islomiy tasavvurda Allohga hech qanday salbiy sifat nisbat berilmaydi. Bu Zot haqidagi to‘g‘ri va haqiqiy tushuncha, chunki bu Uning O‘zi o‘zini ta’riflashidir. Allohga uning ijobiy sifatlari nuqtai nazaridan iymon keltirganimizda, fikrimiz Uning irodasi va qudratiga qaratilgan bo‘ladi. Shunda imonimiz faqat nazariy tushuncha bo‘lib qolmay, bizni qilishimiz lozim bo‘lgan ishlarni bajarishga undovchi faol turtki bo‘lib xizmat qiladi.
“There is no deity save Him, the Almighty, the Wise.” The same truism of the Oneness of God is repeated again in the same verse, but this time it is coupled with the two attributes of God’s might and wisdom. Both power and wisdom are essential for the purpose of maintaining justice. Justice can only be maintained when matters are set in their proper places and with the ability to so set them. God’s attributes suggest positive activity. Nothing in the Islamic concept associates God with any negative attribute. This is the proper and true concept of the Divine Being, because it is His own description of Himself. When we believe in God, in the light of His positive attributes, our thoughts remain concentrated on His will and His power. Our faith, then, becomes much more than an academic concept; it provides us with a dynamic motive to act and do what is required of us.
Allohga yoqadigan yagona din — bu insonning O‘ziga bo‘ysunishidir. Ilm berilganidan keyin kitob berilgan kishilar orasida ham o‘zaro hasad va zulm tufayli ixtilof paydo bo‘ldi. Kim Allohning oyatlarini inkor etsa, bilsin, Alloh hisob-kitobda tezdir. Agar ular seni bahslashsalar, de: “Men o‘zimni Allohga topshirdim, menga ergashganlar ham shunday.” Kitob berilganlarga va ummiylarga de: “Siz ham o‘zingizni (Allohga) topshirasizmi?” Agar ular topshirsalar, to‘g‘ri yo‘lda bo‘ladilar. Agar yuz o‘girsalar, sening vazifang faqat yetkazishdir. Alloh bandalarini kuzatib turuvchidir. (19-20-oyatlar)
The only true faith acceptable to God is [man’s] self-surrender to Him. Disagreements spread, through mutual aggression, among those who were given revelations only after knowledge had been granted to them. He who denies God’s revelations will find that God is indeed swift in reckoning. If they argue with you, say: “I have surrendered my whole being to God, and so have all who follow me.” Say to those who were given revelations and to unlettered people, “Will you also surrender yourselves (to God)?” If they surrender, they are on the right path. But if they turn away, then your only duty is to convey your message. God is watching over His servants. (Verses 19-20)
Sura endi shu mantiqiy natijani bayon qiladi: Yagona Xudo bo‘lgani uchun barcha ibodat faqat O‘sha Yagona Xudoga qaratilishi kerak: "Xudo huzurida qabul qilinadigan yagona haqiqiy din — bu insonning O‘zigagina bo‘ysunishidir." Ilohiy Zotning yagonaligi barcha itoatning faqat Unga bo‘lishini talab qiladi.
The sūrah now moves on to establish the logical result that since there is only one God, then all worship must be addressed to that one God: “The only true faith acceptable to God is [man’s] self-surrender to Him.” The oneness of the Divine Being requires that all submission must be to Him.
Insonlarning ongida ham, hayotida ham Alloh taolloning hokimiyatidan tashqarida qoladigan hech narsa yo‘q. Allohning birligi shuni anglatadiki, insonlar uchun qadriyatlar va me’yorlarni belgilash, Unga bo‘ysunishni, Unga itoat etishni va hayotlarining barcha jabhalarida Uning ular uchun joriy qilgan qonunlarini amalga oshirishni talab qilish huquqiga faqat bitta Zot ega.
There is nothing in people’s minds or in their lives which is not subject to God’s authority. The oneness of God means that there is only One Being who has the right to set values and standards for people, to require them to submit to Him, obey Him, implement the legislation He has enacted for them in all the affairs of their lives.
Yagona din bor, ya'ni faqat Allohga sof itoat etish, va bu Unga maqbul bo'lgan dindir.
There is only one faith, namely, pure submission to God alone, which is acceptable to Him.
Biz "Xudo qabul qiladigan yagona to'g'ri din — O'ziga to'liq taslim bo'lish" degan so'zni aytganimizda, bu haqiqiy Islomni nazarda tutamiz. Bu shunchaki e'lon qilinadigan da'vo, ko'tariladigan bayroq yoki hissiyotlarga ta'sir qilmaydigan, fikrlarni qo'zg'atmaydigan mavhum ilmiy tushuncha emas, hamda namoz, ro'za va hajga o'xshash ibodatlar to'plami ham emas. Xudo O'zi uchun yagona maqbul din deb ta'riflagan Islom aynan shunday emas. Haqiqiy Islom to'liq itoat, Xudoga to'liq bo'ysunish va Uning vahiylarini insoniy hayotda amalga oshirishni anglatadi, bu haqda shu Qur'on matnining o'zida keyinroq aytiladi.
When we state that the only true faith acceptable to God is self- surrender to Him, we mean true Islam. This is not merely a claim to be stated, a flag to be raised or a detached academic concept to be discussed which does not stir hearts or minds, or even a set of acts of worship such as Prayer, fasting and pilgrimage. This is not the sort of Islam which God describes as the only faith acceptable to Him. True Islam means complete obedience, total submission to God and the implementation of His revelations in human life, as will be stated presently in the same Qur’ānic text.
Islom, shuningdek, barcha narsaning abadiy Egasi bo‘lgan Ilohiy Zotning yagonaligini ham anglatadi.
Islam also means the oneness of the Divine Being who is the Eternal Master of all.
Avvalgi vahiylarga ega bo‘lgan kishilar Xudoning zoti bilan Iso Masihning zotini chalkashtirib yuborardilar. Ular Xudoning irodasi bilan Masihning irodasini ham chalkashtirardilar. Ular o‘zaro shunchalik kelishmovchilikka borganlarki, ko‘p marta bir-birlari bilan urushib, bir-birlarini o‘ldirdilar. Shu sababli Xudo avvalgi vahiylarga ega bo‘lgan kishilar va musulmon jamoati uchun bu nizolarning sabablarini ochiq bayon qiladi: “Ularga ilm berilganidan keyin, o‘zaro hasad bilan, vahiy berilganlar orasida ixtilof paydo bo‘ldi.” Ularning nizolari haqiqatni bilmaslikdan kelib chiqmagan. Ularga Xudoning yagonaligi va koinotda Undan boshqa Rabbiy yo‘qligi haqida aniq bilim berilgan edi. Shuningdek, ularga inson tabiati va Xudoga haqiqiy itoat haqida kerakli bilim ham berilgan edi. Ular faqat o‘zaro hasad tufayli ixtilofga borib, Xudo tomonidan nozil qilingan din va qonunda mujassam bo‘lgan adolat yo‘lini tark etganlarida “o‘zaro hasad bilan” kelishmovchilikka tushdilar.
People of earlier revelations used to confuse the person of God and the person of Jesus Christ. They also confused God’s will and that of Christ’s. They disagreed among themselves so violently that they fought and killed one another on numerous occasions. God, therefore, makes the reasons for these disputes clear for both the people of earlier revelations and for the Muslim community: “Disagreements spread, through mutual aggression, among those who were given revelations only after knowledge had been granted to them.” Their disputes did not arise out of ignorance of the truth. They had been given certain knowledge of God’s oneness and the fact that He is the only Lord in the universe. They were also given the knowledge they needed about human nature and true submission to God. They simply disagreed “through mutual aggression” when they abandoned the course of justice embodied in the faith and the law God revealed to them.
Xristian tarixchilari shuni ko'rsatdilarki, bu doktrinaviy nizolar ortida siyosiy mulohazalar turgan. Xuddi shu narsa yahudiy va xristian tarixida ko'p marta yuz bergan. Misr, Suriya va boshqa hududlarning Rim hukmdorlariga nisbatan his qilgan nafratи rasmiy Rim doktrinasini rad etishga va boshqa doktrinani qabul qilishga olib keldi. Ba'zi hollarda Vizantiya imperatorining imperiyaning ayrim qismlari ustidan hukmronligini saqlab qolishga intilishi kerakli natijalarga erishishga qaratilgan murosa doktrinalarini o'ylab topishga sabab bo'ldi.
Christian historians have shown that political considerations were behind these doctrinal disputes. The same has frequently happened in both Jewish and Christian histories. It was the hatred felt by Egypt, Syria and other regions towards the rulers of Rome which resulted in the rejection of the official Roman doctrine and the adoption of a different one. On certain occasions, the keenness of a Byzantine Emperor to maintain his rule over certain parts of his empire was the reason behind the invention of compromise doctrines which sought to achieve the required results.
Ularning nazarida din siyosiy maqsadlarga xizmat qiladigan o‘yinchoqqa aylangan edi. Shu sababli bu adolatsizlikning eng yomon shakllaridan biri edi. Undan ham yomoni, bu ish ataylab va bilib-turib qilingan edi.
Faith to them was a ball game serving political goals. As such, it represented one of the worst forms of injustice. Worse still, it was done knowingly and deliberately.
Shunday qilib, vaqtida va o‘rinli qattiqlik bilan ogohlantirish beriladi: «Kim Alloh oyatlarini inkor qilsa, bilsin, Alloh hisob-kitobda juda tezdir». Tavhid haqiqatiga — Xudoning yagonaligiga — qarshi chiqish esa Xudoning vahiylarini inkor etish va rad qilish sifatida qaraladi.
A timely and appropriately stern warning is then given: “He who denies God’s revelations will find that God is indeed swift in reckoning.” Disagreement over the truism of the oneness of God is thus considered a denial and rejection of God’s revelations.
Bu yerda inkor etuvchilar tezkor hisob-kitob bilan ogohlantirilmoqda, toki odamlar o'z kufrlarida, inkorlarida va bahslashuvlarida davom etmasinlar.
The rejecters are here threatened with swift reckoning in order that people do not persist with their disbelief, denials and disputes.
Xudo keyin Payg'ambarga (ﷺ) o'tmishdagi vahiy egalari va mushriklarga nisbatan o'z munosabatini aniq bayon qilishni buyuradi. Asl masala mutlaq aniqlik bilan ifodalangan.
God then instructs the Prophet to make his attitude towards the people of earlier revelations and the idolaters well known. The real issue is stated in absolute clarity.
Ularning taqdiri Allohga havola qilingan. Payg'ambar esa o'zining mutlaqo aniq yo'lidan boradi: "Agar ular siz bilan bahslashsalar, ayting: men butun vujudimni Xudoga topshirdim, menga ergashganlar ham shunday qildi". Kitob berilganlarga va savodsiz xalqqa ayting: "Siz ham o'zingizni (Xudoga) topshirasizmi?" Agar ular topshirsalar, to'g'ri yo'lda bo'ladilar.
Their fate is left to God. The Prophet, however, proceeds along his absolutely clear path: “But if they argue with you, say: I have surrendered my whole being to God, and so have all who follow me.’ Say to those who were given revelations and to unlettered people, ‘Will you also surrender yourselves (to God)? If they surrender, they are on the right path.
Agar ular yuz o‘girsalar, unda sizning vazifangiz faqat xabarni yetkazishdir. Xudo O‘z bandalarini kuzatib turadi.” Shundan so‘ng, boshqa hech qanday tushuntirish bo‘lishi mumkin emas. Yoki Xudoning yagonaligi va koinot ustidan hokimligi, uning amaliy natijasi bo‘lgan sof itoat bilan tan olinadi, yoki befoyda bahslar va bahonalar davom ettiriladi.
But if they turn away, then your only duty is to convey your message. God is watching over His servants.” Thereafter, there can be no further clarification. Either God’s oneness and authority over the universe is acknowledged with its practical correlative which is pure submission to Him, or futile arguments and excuses are pursued.
Xudo O'z Elchisiga imonini va hayot yo'lini tushuntiradigan bitta so'zni o'rgatadi:
God teaches His Messenger a single word which explains his faith and way of life:
“Agar ular siz bilan bahslashsalar,” iymon va Allohning yagonaligi masalalarida, “ayting: ‘Men butun vujudimni Allohga topshirdim.’” Bu hukm menga va “menga ergashgan barchaga” ham taalluqlidir. Bu o‘rinda “ergashgan” so‘zining qo‘llanishi juda muhimdir. Talab qilinayotgani faqat Payg‘ambar ﷺ xabarini qabul qilish emas, balki uni amalda ergashib bajarishdir. Xuddi shunday, “butun vujudimni Allohga topshirdim” iborasi ham juda muhimdir. Kishining Allohning yagonaligini faqat og‘zaki ravishda aytishi yoki ko‘ngilda qabul qilishi yetarli emas. Kishi butun vujudini Allohga topshirishi kerak. Amalda bu Allohga itoat qilish va Uning Elchisi ﷺ ortidan borish degani. Arabcha ibora so‘zma-so‘z tarjima qilinganda: “Men yuzimni Allohga topshirdim” degan ma’noni anglatadi. Inson yuzi esa insonning eng sharafli qismi bo‘lgani uchun, uning topshirilishi Allohning qonunlarini ixtiyoriy ravishda qabul qilish va amalga oshirishni bildiradi.
“If they argue with you,” in matters of faith and the oneness of God, “say: ‘I have surrendered my whole being to God.’” This applies to me and also to “all who follow me.” The usage here of the word “follow” is very significant. What is required is not a mere acceptance of the Prophet’s message, but also its following in practice. Similarly, the phrase “surrendered my whole being to God” is highly significant. It is not sufficient for one to just state verbally or accept in one’s mind the fact of the oneness of God. One must also surrender one’s whole being to God. Practically this means obeying God and following His Messenger. Literally translated, the Arabic phrase says: “I have submitted my face to God.” Since one’s face is the noblest part of a human being, then its submission indicates willing acceptance and implementation of God’s laws.
Shunday qilib, bu Muhammad ﷺ, Alloh elchisining dini va hayot yo‘li. Musulmonlar uning yo‘lini o‘z e’tiqodlarida va hayot tarzlarida kuzatadilar.
Avvalgi vahiylarga ega bo‘lgan kishilar va savodsiz xalq, ya’ni butparastlar, bu savolga javob bersinlar. Bu savol har bir guruhni shunday aniqlashga qaratilganki, ularning pozitsiyasi haqida hech qanday chalkashlikka joy qolmaydi: “Vahiy berilganlarga va savodsiz xalqqa ayting: Siz ham (Xudoga) bo‘ysunasizmi?”
Butparastlar ham, avvalgi vahiylarga ega bo‘lgan kishilar ham bir darajada turadilar, chunki ularning barchasi, biz hozirgina tushuntirganimiz ma’nosida, Islomni qabul qilishga chaqiriladi. Ularga Xudoning yagonaligini tan olish va Uning butun koinotning yagona Hukmdori ekanligini e’tirof etish buyuriladi. Ular bu e’tirofni qilganlaridan so‘ng, Xudoning vahiylarini inson hayotida amalga oshirish orqali uni amaliy haqiqatga aylantirishlari ham talab etiladi.
Such is, then, the faith of Muĥammad, God’s Messenger, and such is his way of life. Muslims follow him in their faith and code of living. Let the people of earlier revelations and unlettered people, which is a reference to the idolaters, answer the question which is aimed at identifying each group in such a way as leaves no room for confusion about their stance: “Say to those who were given revelations and to unlettered people, Will you also surrender yourselves (to God)?” Both the idolaters and the people of earlier revelations are placed on the same level since they are all called upon to accept Islam in the sense we have just explained. They are called upon to acknowledge the oneness of God and that He is the only Master of the whole universe. They are also required, when they have made this acknowledgement, to make it a practical reality through the implementation of God’s revelations in human life.
“Agar ular taslim bo‘lsalar, ular to‘g‘ri yo‘ldadirlar.” To‘g‘ri hidoyat faqat bir shaklda bo‘ladi, ya’ni Islomning to‘liq ma’nosida. Boshqa hech qanday shakl, tushuncha, holat yoki qonun to‘g‘ri hidoyatni aks ettirmaydi. Islomga zid bo‘lgan har qanday narsa adashish, johillik, chalkashlik va haqiqatni rad etishni ifodalaydi.
“If they surrender, they are on the right path.” Right guidance has only one form, namely, Islam in its fullest meaning. There is simply no other form, concept, situation, or code which reflects right guidance. Anything which is in conflict with Islam represents error, ignorance, confusion and rejection of the truth.
Lekin agar ular yuz o'girsalar, sizning vazifangiz faqat xabarni yetkazishdir. Payg'ambar ﷺ ning vazifasi shunchaki xabarni yetkazishdir. U buni bajarganidan so'ng, uning vazifasi tugaydi.
“But if they turn away, then your only duty is to convey your message.” The Prophet’s task is simply to convey his message. When he has done this, his mission is over.
Bu hukm Alloh Taolo Payg'ambarga (ﷺ) Islomni rad etgan kishilar bilan, ular Islom diniga kirib, unga bo'ysunguncha yoki siyosiy hokimiyatiga itoat etishlarini jizya (himoya solig'i) to'lash orqali bildirguncha urush qilishni buyurganidan oldin amal qilgan edi. Hech kim dinni qabul qilishga majbur qilinmaydi.
This applied before God commanded the Prophet to fight those who rejected Islam until they either accepted its faith and submitted to it, or until they pledged their obedience to its political authority by paying a loyalty tax. No one is compelled to accept the faith.
“Alloh bandalari ustidan kuzatib turadi.” U zot ularning barcha ishlarini O‘zi xohlaganicha va O‘z ilmi asosida boshqaradi. Yakuniy hukm Unikidir. Biroq ularga, shuningdek, ularga o‘xshab haqiqiy dinni rad etgan barcha itoatsizlarni kutayotgan taqdir to‘liq bildirib qo‘yilgan.
“God is watching over His servants.” He conducts all their affairs as He wishes and according to His knowledge. The ultimate decision is with Him. However, they are made fully aware of the fate that awaits them and all transgressors who, like them, reject the true faith.