Ol-Imron (Asosiy tushunchalar) 1 - 17 - Qur'on soyasida

Ol-Imron (Asosiy tushunchalar) 1 - 17 - Qur'on soyasida | Quran Course

Qur'on oyatlarining 1–83 qismi Najron (Yaman)dan kelgan nasroniy vakillik tashrifi va ularning Payg'ambar Muhammad bilan Iso payg'ambar haqidagi bahslari munosabati bilan nozil bo'lgan, deb rivoyat qilinadi. Shunga ko'ra, bu boshlang'ich oyatlar ana shu bahslarning bir qismi bo'lishi kutiladi. Biroq rivoyatlarga ko'ra, o'sha tashrif hijriy sanoq bilan (hijrat, ya'ni 622-yildan boshlanadigan Musulmon taqvimining) to'qqizinchi yilda bo'lgan.

Based on the reports that verses 1-83 were revealed in relation to the visit by a Christian delegation from Najrān in Yemen to Madinah and their debates with the Prophet Muĥammad about the Prophet Jesus, one would expect these opening verses to form part of those debates. However, the reports give the date of that visit as being the ninth year of the Muslim calendar which dates from the migration, Hijrah, in 622

...Muhammad ﷺ ning Makkadan Madinaga hijrati. Hijriy yilning to'qqizinchi yili "Delegatsiyalar yili" nomi bilan ham tanilgan. Bu yilda Arabistonning turli hududlaridan kelgan ketma-ket delegatsiyalar, Islomning Arabiston bo'ylab va undan tashqarida yoyilib borayotgan kuchi va ta'sirini ko'rib, Madinaga keldilar. Ular Muhammad ﷺ ga bay'at qilish, u zot bilan kelishuvlar tuzish yoki uning da'vati haqida ko'proq bilib olish uchun kelishgan edi.

CE, of the Prophet Muĥammad from Makkah to Madinah. The ninth year of Hijrah is also known as “the Year of Delegations” during which a succession of delegations from various parts of Arabia, having seen the power and influence of Islam spread throughout Arabia and beyond, arrived in Madinah to pay homage to the Prophet Muĥammad or to conclude agreements with him or find out more about his mission.

Yuqorida ta'kidlanganidek, menimcha, bu oyatlarning mavzusi va ularning yondashuvi ularning Madina davrining ancha oldinroq vaqtida nozil bo'lganligi haqidagi fikrni qo'llab-quvvatlaydi. Shunga ko'ra, men shunday xulosaga moyilman: ahli kitob (ya'ni yahudiy va nasroniylar) bilan bo'lgan munozaralar, ularning buzilgan e'tiqodlarini rad etish, ular Payg'ambar ﷺ va Islom dini haqida ataylab tarqatgan shubhalar, shuningdek musulmonlarga yo'llangan keyingi ogohlantirishlar va tasalli berishlar Hijratning to'qqizinchi yilidagi Najron vakillik heyati bilan bevosita bog'liq emas edi. Bu oyatlarning nozil bo'lishiga boshqa, ilgarigi sabablar turtki bo'lgan bo'lishi kerak.

As already pointed out, I feel that the subject matter of these verses and their approach to the subject favour the opinion that they were revealed much earlier in the Madinian period. Accordingly, I am more inclined to conclude that the debates with the people of earlier revelations (i.e. the Jews and Christians), the refutation of their distorted beliefs, the doubts they deliberately spread about the Prophet Muĥammad and the faith of Islam, as well as the subsequent warnings and reassurances addressed to the Muslims, were not directly connected with the Najrān delegation in the ninth year of Hijrah. Other and earlier occasions must have inspired the revelation of these verses.

Endi biz ushbu oyatlarga, o‘tgan vahiylar ahlига qaratilgan Qur’oniy dalillar sifatida, lekin bu voqea bilan bevosita bog‘liq bo‘lmagan, ancha keyinroq sodir bo‘lgan holda umumiy nazar tashlashni davom ettiramiz. 1

We now continue to take a general look at these verses as Qur’ānic arguments addressed to the people of earlier revelations but not directly linked with that event which came at a much later date. 1

Ushbu oyatlar, yuqorida ta'kidlanganidek, musulmon jamoasi va uning e'tiqodi bilan, bir tomondan, avvalgi vahiylar egalari va ularning e'tiqodlari o'rtasidagi davom etayotgan va asosiy kurashni ko'rsatadi. Bu kurash Islom paydo bo'lganidan, xususan, uning Madinada yuzaga kelib, davlatining tashkil topganidan beri hech qachon to'xtamagan. Qur'oni Karim bu to'qnashuvni, unda kofirlar va Madinadagi yahudiylar yaqin ittifoqchilar sifatida namoyon bo'lganini, go'zal va qisqa uslubda hujjatlashtirgan.

These verses, as has already been pointed out, present the on-going and fundamental struggle between the Muslim community and its belief, on the one hand, and the people of earlier revelations and their beliefs, on the other. It is a struggle that has never ceased since the advent of Islam, and specifically since its emergence and the establishment of its state in Madinah. The Qur’ān documents this encounter, in which the unbelievers and the Jews of Madinah emerged as close allies, in a brilliant and succinct style.

Arab yarim orolidagi uzoq hududlardan kelgan ayrim xristian ruhoniylarining bu bahsda, qay yo'l bilan bo'lsa ham, ishtirok etishi ajablanarli emas. Ularning ba'zilari guruh bo'lib yoki yakka holda Madinaga borib, o'z buzilgan e'tiqodlari va Allohning mutlaq birligi tushunchasiga asoslangan yangi din e'tiqodlari o'rtasidagi farqning bahsli jihatlari, ayniqsa Iso (alayhissalom) ning shaxsi va tabiati haqidagi masalalar yuzasidan munozaralarda qatnashgan bo'lishi ehtimoldan uzoq emas.

It would hardly be surprising that certain Christian priests from distant parts in Arabia should, in one way or another, participate in that controversy. Nor is it implausible that some of them, whether in groups or as individuals, would have gone to Madinah to take part in debates on the controversial aspects of the difference between their distorted beliefs and the beliefs of the new faith, based on the concept of God’s absolute oneness, especially the identity and nature of the Prophet Jesus (pbuh).

Sūraning boshidagi oyatlar Allohning mutlaq birligi tamoyili bilan buzg'unchilik va soxtalik tamoyili o'rtasidagi ajralishni ta'kidlaydi. U Qur'onni va unda mujassam bo'lgan Xudoning vahiylarini rad etuvchilarni ogohlantiradi. Bunday odamlarning barchasi kofir deb e'lon qilinadi, garchi ular o'zlarini xristian yoki yahudiy deb da'vo qilsalar ham. Unda musulmonlarning Rabblariga bo'lgan munosabati va Uning vahiylariga bo'lgan javoblari shunday tasvirlanadiki, vaziyat aniq-tiniq bo'lib qoladi. Buni u iymon va kufr tushunchalarining haqiqiy ma'nolarini hech qanday ikkilanmasdan belgilash orqali amalga oshiradi. (2-7 va 18-19 oyatlar)

The opening verses of the sūrah emphasise the parting of the ways between the principle of God’s absolute oneness and that of falsehood and distortion. It delivers a warning to those who reject the Qur’ān and God’s revelations it contains. All such people are branded as unbelievers, even though they may profess to be Christian or Jewish. It describes the Muslims’ attitude towards their Lord and their reactions to His revelations in a manner that makes the situation crystal clear. This it does by defining in no uncertain terms the true meanings of belief, or īmān, and disbelief, or kufr. (Verses 2-7, and 18-19)

Ushbu parchada ogohlantirish ham bor, unda yahudiylarga aniq ishora qilinadi: "Allohning oyatlarini inkor etadigan, haqsiz ravishda payg'ambarlarni o'ldiradigan va odamlar orasida adolatni buyuradigan kishilarni o'ldiradiganlarga og'riqli azobni va'da qil." (21-oyat) Payg'ambar o'ldirilgani haqida gap ketishi bilanoq, Isroil o'g'illari darhol yodga tushadi.

The passage also carries a warning which contains a clear reference to the Jews, when it says: “Those who deny God’s revelations, and slay the prophets against all right, and slay the people who enjoin equity among people: promise them a painful suffering.” (Verse 21) The Israelites would immediately spring to mind at the mere mention of a prophet being slain.

Xuddi shu tanbeh ko‘rsatmada takrorlanadi: “Mo‘minlar e‘tiqod qilmaganlarni mo‘minlardan ko‘ra do‘st tutmasinlar...” (28-oyat). Ehtimol, bu yerda yahudiylar nazarda tutilgan, garchi mushriklar ham kiritilishi mumkin. Chunki o‘sha vaqtgacha musulmonlar o‘zlarining kofir qon-qarindoshlari hamda Madinadagi yahudiylar bilan turli ittifoqlarni saqlab kelishgan. Qur’on ularni bunday aloqalardan voz kechishga buyurgan va eng qattiq ogohlantirishlar bilan ogohlantirgan. Ularning ittifoqchilari yahudiylar bo‘lsinmi yoki kofir arablar bo‘lsinmi, barchasi “e‘tiqod qilmaganlar” deb atalgan.

The same reprimand is repeated in the instruction: “Let not the believers take unbelievers for their allies in preference to the believers...” (Verse 28) Most likely this is a reference to the Jews, although it could possibly include the idolaters as well. For, until that time many Muslims maintained various alliances with their non-Muslim blood relatives as well as with Jews in Madinah. The Qur’ān ordered them to desist from such associations, warning them in the severest terms. Regardless of whether those allies were Jews or non-Muslim Arabs, they were all identified as “unbelievers”.

Shuningdek, 12-oyatdagi ishoralar Badr jangiga qaratilgani va ular Madinadagi yahudiylarga yo‘naltirilgani ham aniq. Ibn ‘Abbosning rivoyat qilishicha, Quraysh ustidan Badrda g‘alaba qozonib, Madinaga qaytgach, Payg‘ambar ﷺ yahudiylarni yig‘ib, ular Quraysh bilan bo‘lgan taqdirga duch kelmasdan oldin Islomni qabul qilishga chaqirgan. Ularning javobi esa shunday bo‘lgan: “Qara, Muhammad.

It is also obvious that the references in verse 12 are to the Badr campaign and that they are addressed to the Jews of Madinah. Ibn `Abbās reported that having triumphed over the Quraysh at Badr, the Prophet Muĥammad on his return to Madinah called the Jews together and urged them to convert to Islam before they met a similar fate to that of the Quraysh. Their reply was: “Look here, Muĥammad.

Ol Imron (Imron oilasi) | TUSHUNCHALAR 18

Āl `Imrān (The House of `Imrān) | CONCEPTS OUTLINED 18

"Quraysh qabilasidan bir necha kishini o‘ldirganingiz bilan aldanmang, ular jang san’atidan tajribasiz edilar. Agar bizga qarshi urushsangiz, biz haqiqiy erkaklar ekanimizni bilib olasiz va hech qachon bundan jasurroq xalq bilan urushmaysiz." Ibn Abbos aytadi: aynan shu voqea munosabati bilan 12 va 13-oyatlar nozil bo‘lgan. (Abu Dovud rivoyat qilgan.)

Do not let yourself be deceived by the fact that you have done away with a few men from the Quraysh, inexperienced in the skills of battle. Were you to fight us, you would realise that we are the true men, and you would never fight a more courageous people.” Ibn `Abbās adds that it was on that occasion that verses 12 and 13 were revealed. (Related by Abū Dāwūd.)

Shuningdek, shu narsa ravshanki, yigirma-oyatdagi Muhammad ﷺ ga qaratilgan ko'rsatmalar o'sha paytdagi voqealar bilan bog'liq bo'lsa-da, ular umumiy va universal bo'lib, o'z diniga qarshi chiqadigan barcha dushmanlar bilan to'qnashuvga tegishlidir.

It is also evident that although the instructions addressed to the Prophet Muĥammad in verse 20 are inspired by concurrent events, they are meant to be general and universal, relevant to confrontation with all adversaries who oppose his faith.

Xudoning: "Agar ular yuz o‘girsalar, sizning vazifangiz faqat xabarni yetkazishdir", degan so‘zi.

God’s assertion that: “If they turn away, then your only duty is to convey your message.

"God is watching over His servants" (20) clearly indicates that, up to that point, Muhammad ﷺ was not ordered to use force against the people of earlier revelations or to impose taxes on them. All this reinforces what has been stated previously, that these verses were revealed at an earlier stage in Madinah.

God is watching over His servants” (20), indicates clearly that, up to that point, Muĥammad was not ordered to use force against the people of earlier revelations or to impose taxes on them. All this reinforces what has been stated previously that these verses were revealed at an earlier stage in Madinah.

Umumiy mazmunidan ko'rinib turibdiki, bu oyatlar Najron vakillarining Madinaga tashrifi kabi muayyan bir holat bilan cheklanmagan, balki umumiy dalil-hujjatni ifodalaydi. Darhaqiqat, bu oyatlar nozil bo'lgan voqealardan biri Najron vakillarining tashrifi bo'lishi mumkin, ammo Arabistonda Islom va uning ko'plab dushmanlari o'rtasidagi kurash davomida, ayniqsa Madinadagi yahudiylar bilan bo'lgan kurashda, boshqa ko'plab holatlar ham bo'lgan.

The overall purport of the passage, as we can see, indicates that they represent a general argument that is not restricted to a particular occasion such as the Najrān delegation’s visit to Madinah. Indeed, this could well be one of the events the verses were revealed to cover, but there are frequent other occasions throughout the struggle between Islam and its many adversaries in Arabia, especially the Jews of Madinah.

Ushbu kirish qismida musulmon dunyoqarashining asosiy tamoyillari batafsil bayon etilgan hamda Islomning mohiyati va uning kundalik hayotga ko‘rsatadigan ta’siri kuchli tarzda yoritilgan. Islom Xudoning yagonaligiga ishonishga asoslangan din bo‘lib, shu sababli u Xudoga, Undan boshqaga emas, bo‘ysunishni talab qiladi.

This opening passage also includes robust expositions of the principles of the Muslim religious outlook, complemented by a powerful elucidation of the nature of Islam and its influences on daily life. Islam is a religion based on belief in the oneness of God, and it therefore demands submission to God and no one else besides Him.

Islom – Alloh-ning farmonlari va qonunlariga, shuningdek Uning elchisining ta’limotlari va rahbarligiga bo‘ysunish, itoat etish va amal qilish demakdir. Kim na bo‘ysunmasa, na itoat qilsa, na amal qilsa, u musulmon emas va uning diniy e’tiqodi Alloh tomonidan rad etiladi. Alloh to‘liq bo‘ysunish, itoat va amal qilish ma’nosidagi Islomdan boshqa hech qanday dinni qabul qilmaydi. Ushbu surada, ularni aralarida hukm qilish uchun Alloh Kitobiga chaqirilganda, “ulardan bir qismi yuz o‘giradi va e’tibor bermaydi” (23) deb, avvalgi vahiylarga ega bo‘lgan kishilarning bu holatiga hayrat bildirilgan. Alloh Kitobiga nisbatan bunday qaysarlik va murosasizlik, har qanday iymon yoki Allohga bo‘ysunish da’volarini inkor etuvchi rad etish va kufr belgisidir.

Islam means submission and obedience to, and compliance with, the commands and laws of God and the teachings and leadership of His messenger. He that neither submits, obeys nor complies is not a Muslim, and his religious belief will be rejected by God. God accepts no other religion except that of Islam, in the sense of total submission, obedience and compliance. This sūrah expresses astonishment at those people of earlier revelations who are called to the Book of God to judge between them, “... some of them turn away and pay no heed” (23). Such obstinacy and intransigence towards God’s Book are a sign of rejection and infidelity that negates any claims of belief or submission to God.

Surannign ushbu qismining ikkinchi jihati butunlay shu asosiy haqiqat atrofida aylanadi. Endi matnni yaqindan tahlil qilishga o'taylik.

The second aspect of this part of the sūrah revolves entirely around this fundamental truth. Let us now turn to a closer examination of the text.

"Olijanob kitobida, "Payg'ambarning hayoti: Qur'on matniga asoslangan variant" nomli asarida Muhammad Izzat Darvoza shunday deydi: "Rivoyatlarga ko'ra, (Najron) elchilari Madinaga Madina davrining birinchi choragida (ya'ni dastlabki ikki yarim yil ichida) kelgan." Lekin u bu sanaga qaysi rivoyatlarga tayanib kelganini bilmayman. Men ko'rgan barcha manbalarda sana to'qqizinchi yil deb ko'rsatilgan va Najron elchilari boshqa bir qancha elchiliklardan biri sifatida tilga olinadi (ular, yaxshi ma'lum bo'lganidek, Hijratning to'qqizinchi yilida, "Elchilar yili" nomi bilan mashhur bo'lgan yilda kelganlar). Darhaqiqat, Ibn Kasir o'z tafsirida Najron elchilarining Hudaybiya yurishidan (hijriy 6-yil, milodiy 628-yil) oldin kelgan bo'lishi ehtimolini eslatadi, ammo bunday taxmin uchun manbalarini yoki dalilini keltirmaydi. Oyatlarning Najron elchiliklari munosabati bilan nozil bo'lgani haqidagi fikr esa, har qanday holda, elchilarning Hudaybiyadan oldin kelgani ehtimoli bilan birga keladi; boshqacha aytganda, biri to'g'ri bo'lsa, ikkinchisi ham to'g'ri bo'ladi. Ammo elchilik sanasini Hijratning to'qqizinchi yili deb ko'rsatadigan ko'plab rivoyatlarni olsak, oyatlar bilan ular nozil bo'lgan voqea deb da'vo qilinayotgan vaziyatni ajratib ko'rishdan boshqa iloj qolmaydi.

1 In his commendable book, The Life of the Prophet: a version based on the Qur’ānic text, Muĥammad `Izzat Darwāzah says: “The reports suggest that the (Najrān) delegation arrived in Madinah during the first quarter of the Madinian period (i.e. the first two and a half years).” I am not sure, however, what reports he uses to arrive at this date. All the accounts I have seen give the ninth year as the date and mention the delegation of Najrān as only one of several other delegations (who, as is well- established, arrived during the ninth year of Hijrah, known as “the Year of Delegations”). Indeed, Ibn Kathīr in his commentary, does mention the possibility that the Najrān delegation could have arrived before the campaign of Ĥudaybiyyah (in 6 AH, 628 CE) but he does not give his sources or evidence for such a suggestion. The suggestion that the verses were revealed in connection with the Najrān delegation is, at any rate, concomitant with the likelihood that the delegation arrived before Ĥudaybiyyah; in other words, if one is true, then so is the other. But if we take the numerous reports that give the date of the delegation as the ninth year of Hijrah, we have no alternative but to distinguish between the verses and the occasion on which the reports claim they were revealed.

Alif. Lom. Mim. Xudo: Undan boshqa iloh yo'q, U tirik va abadiy barqaror Zotdir. U sizga haqiqat bilan kitobni nozil qildi, o'zidan oldingi kitoblarni tasdiqlovchi holda; va undan oldin odamlar uchun hidoyat sifatida Tavrot va Injilni nozil qilgan edi. (1-4-oyatlar)

Alif. Lām. Mīm. God: there is no deity save Him, the Ever-living, the Eternal Master of all. He has revealed to you this Book with the truth, confirming what was revealed before it; and He has already revealed the Torah and the Gospel before this as guidance for people. (Verses 1-4)

Biz sura boshida keladigan arab alifbosining uchta alohida harfi — Alif; Lom; Mim haqida eng ehtimolli tushuntirish sifatida, oldingi sura al-Baqara boshidagi oyatlar sharhimizda berilgan tushuntirishni tanlaymiz.

We choose as the most probable explanation of the three individual letters of the Arabic alphabet, which open the sūrah, namely, Alif; Lām; Mīm, the same explanation given in our commentary on the opening passage of the preceding sūrah al-Baqarah.

Ushbu harflar zikr etilmoqda, toki odamlarning e'tiborini shunga qaratsin: bu kitob, ya'ni Qur'on, unga xitob qilingan arablarda mavjud bo'lgan harflarning o'sha turidan tuzilgan. Shunga qaramay, u mo''jiza kitob bo'lib qolmoqda, chunki uning tili ham xuddi shunday harflardan tuzilganiga qaramay, ular unga o'xshashini yarata olmaydilar.

These letters are mentioned here in order to draw people’s attention to the fact that this book, the Qur’ān, is composed of the same type of letters as those available to the Arabs addressed by it. It remains at the same time a miraculous book which they cannot imitate despite the fact that their language is composed of the same letters.

Ushbu eng ehtimolli izoh bizga ko‘plab sūralarda, yakka harflar bilan boshlanadigan sūralarda Qur’on tabiatiga bunday ishoralar zarurligini qiyinchiliksiz tushunishga yordam beradi. Undan oldingi al-Baqara sūrasida bu ishora sūraning keyingi qismida quyidagi so‘zlar bilan berilgan chaqiriqqa qaratilgan: “Agar bandamizga nozil qilganimizdan shubhada bo‘lsangiz, unga o‘xshash bir sura keltiring va agar rostgo‘y bo‘lsangiz, Allohdan boshqa guvohlaringizni chaqiring.” (2: 23)

This most probable of explanations helps us understand, without difficulty, the need for such references to the nature of the Qur’ān in many sūrahs that open with individual letters. In the preceding sūrah al-Baqarah, this reference points to the challenge thrown down subsequently in the sūrah in these terms: “If you are in doubt as to what We have revealed to Our servant, then produce one sūrah comparable to it and call upon all your witnesses, other than God, if you were truthful.” (2: 23)

Ushbu surada boshqa bir vaziyat Qur'on tarkibidagi harflarga ushbu murojaatni taqozo etadi. Sura bu Kitobning Alloh tomonidan nozil qilinganini, Uning yagona va yolg'iz ilohi ekanini ta'kidlaydi. Shunga qaramay, u oldingi vahiylar kabi harflar va so'zlardan tuzilgan bo'lib, bu vahiylarni o'z izdoshlari tan olgan, ushbu sura asosan ularga qaratilgan. Alloh Taolo bu Kitobni o'z Elchisiga shu tarzda nozil qilishni ixtiyor etgani yangilik emas.

In this sūrah a different occasion necessitates this reference to the letters of which the Qur’ān is composed. The sūrah stresses that this Book is revealed by God, the One and only deity. It is yet composed of letters and words in the same way as earlier revelations acknowledged by their followers, who are primarily addressed by this sūrah. There is nothing new in the fact that God has chosen to reveal this Book to His Messenger in this way.

Sūra shu oyat Kitob ahli bilan yuzma-yuz kelishdan boshlanadi. "Kitob ahli" — bu Qur'ondagi atama bo'lib, avvalgi ilohiy vahiylarga ega bo'lgan kishilarni, ayniqsa yahudiylar va nasroniylarni anglatadi. Ular Payg'ambar ﷺ ning xabarini inkor etadilar, holbuki ularning avvalgi payg'ambarlar, xabarlar va vahiylar haqidagi bilimlari ularni yangi xabarni birinchi bo'lib qabul qilib, unga ishonuvchilar qatorida bo'lishga undashi kerak edi. Agar masala faqat dalil va ishonch masalasi bo'lganida, shunday bo'lishi kerak edi.

The sūrah begins with confronting the People of the Book, a Qur’ānic term used to denote people of earlier Divine revelation, especially the Jews and Christians, who deny the Prophet’s message, even though their knowledge of earlier Prophets, messages, and revelations should have made them the first to accept and believe in the new message. That should have been the case if the matter was simply one of evidence and conviction.

Surading birinchi oyati bu odamlarga aniq so'zlar bilan yuzlanadi, ular o'zlari tutib turgan yoki odamlarning ongiga ataylab solmoqchi bo'lgan barcha shubhalarni rad etadi. U bu shubhalarning odamlar ongiga qanday bosim o'tkazishini ko'rsatib beradi. U haqiqiy mo'minlarning Xudoning xabariga bo'lgan munosabatini belgilaydi hamda shubhalanuvchilar va adashganlarning munosabatini belgilaydi. U mo'minlarning Rabbiylariga bo'lgan munosabatini jonli tasvirlaydi, ular Unga panoh so'rab, Unga murojaat qilishadi. Ular Uning barcha sifatlarini biladilar.

The first passage of the sūrah confronts these people in clear terms, dismissing all doubts they entertain or deliberately try to raise in people’s minds. It points out how these doubts press on the minds of people. It defines the attitude of true believers towards God’s message and defines the attitude of doubters and those who go astray. It vividly portrays the believers’ attitude towards their Lord and how they seek refuge with Him and appeal to Him. They know all His attributes.

"Alloh: Undan boshqa iloh yo'q, U tirik va abadiy, barcha narsaning Egasidir" — bu kuchli ifoda Xudoning mutlaq yagonaligini ta'kidlaydi. Bu musulmonlar imonining boshqa barcha dinlar va mafkuralardan, jumladan, dinsiz va ko'p xudolikka asoslangan e'tiqodlardan hamda adashgan Kitob ahli — yahudiy va nasroniylarning dinlaridan asosiy farqini belgilaydi. Islom imoni boshqa barcha e'tiqod, din va mafkuralardan shu bilan ajralib turadi. Musulmonlarning hayot tarzi ham boshqa din vakillarining hayot tarzidan aynan shu asosiy farq bilan ajraladi. Bu imon hayotning yo'nalishini va tizimini puxta va mukammal tarzda belgilaydi.

“God: there is no deity save Him, the Ever-living, the Eternal Master of all.” This emphatic opening stresses the absolute oneness of God. It identifies itself as the very basic difference between the faith of Muslims and all other religions and ideologies, whether atheist and polytheist creeds or the religions of those people of the Book, Jews and Christians alike, who have gone astray. It distinguishes the faith of Islam from all other faiths, creeds and ideologies. It is also the basic difference between the way of life of Muslims and that of the followers of all other religions. It is the faith which determines the direction and the system of life in an elaborate and perfect manner.

"Alloh" emas, "Xudo" deyiladi. Quyidagicha tarjima qilaman: "Xudo: Undan boshqa iloh yo'q." Uning ilohlik xislatida hech qanday sherigi yo'q. "Hayy" (Doimiy tirik) – Uning haqiqiy, o'z-o'zidan mavjud bo'lgan va hech qanday cheklovga ega bo'lmagan hayoti bor. Shu sababli, bu sifatda Unga hech narsa o'xshamaydi. "Al-Qayyum" (Barchaning abadiy Egasi) – U har bir hayotni baxsh etadi va har bir mavjudotni saqlab turadi. Bu olamda Uning ruxsatisiz hech qanday hayot mavjud bo'la olmaydi.

“God: there is no deity save Him.” He has no partner in His most essential attribute of Divinity. “The Ever-living,” Who has true, self- sustaining life with absolutely no restrictions. Hence, nothing is similar to Him in this attribute. “The Eternal Master of all,” Who gives every life and sustains every existence. No life can exist in this universe without His permission.

Ushbu masala Islom dini bilan boshqa barcha mafkuralar o‘rtasidagi asosiy nizo nuqtasidir: Ilohiylikni faqat Allohga ratish bilan butparastlik, Arab yarim orolida keng tarqalgan boshqa adashgan e’tiqodlar, shuningdek, yahudiy va nasroniy tushunchalari o‘rtasidagi farq shundadir. Qur’on bizga yahudiylarning Uzayrni Xudoning o‘g‘li deb aytganini xabar beradi. Buning mazmuni yahudiylar Muqaddas kitob deb da’vo qiladigan kitobda (Ibtido, 6-bob) keltirilgan yolg‘on e’tiqodlarda ham bor. Nasroniylarning xato tushunchalariga kelsak, Qur’on nasroniylarning Uchlik e’tiqodi va Iso ibn Maryam Xudoning o‘zi ekanligi haqidagi da’volarini eslatadi. Ular Isoga va uning onasiga ham ilohiylik isnod qilib, ularni xudo deb bilishadi. Shuningdek, ular o‘z ruhoniylari va rohiblariga ilohiy vakolat berilgan deb hisoblashadi. Tomas Arnold o‘zining “Islomni targ‘ib qilish” kitobida bu og‘ishgan tushunchalarning ba’zilariga murojaat qiladi.

This is the central point at issue between the Islamic faith and all other ideologies; between ascribing Divinity only to God and all the multitude of erring beliefs, including idolatry, concepts which were rife at the time in the Arabian Peninsula, as well as Jewish and Christian concepts. The Qur’ān tells us that the Jews used to say that Ezra was the son of God. Something to this effect is included in the fallacies recorded in what the Jews claim to be the Holy Book (Genesis, chapter 6). As for erroneous Christian concepts, the Qur’ān speaks of the Christian belief in the Trinity and their claim that Jesus, son of Mary, was God Himself. They also attribute Divinity to Jesus and his mother, considering them gods. They also consider their priests and monks to have Divine authority. In his book, The Preaching of Islam, Thomas Arnold refers to some of these deviant concepts.

Yuz yil oldin Yustinian Rim imperiyasiga birlik qiyofasini berishga muvaffaq bo'lgan edi, lekin uning vafotidan keyin imperiya tez parchalanib ketdi va bu davrda viloyatlar bilan hukumat markazi o'rtasida milliy birdamlik tuyg'usi butunlay yo'q edi. Geraklyi Suriyani yana markaziy hukumatga bog'lash uchun qisman muvaffaqiyatli urinishlar qilgan edi, ammo afsuski, u qo'llagan umumiy yarashtirish usullari nizolarni bartaraf etish o'rniga faqat ularni kuchaytirdi. Diniy ehtiroslar milliy tuyg'uning yagona mavjud o'rnini bosuvchisi edi va u, o'zaro kurashayotgan guruhlar o'rtasidagi har qanday keyingi bahsni to'xtatish hamda bid'atchilarni Pravoslav cherkoviga va markaziy hukumatga birlashtirish maqsadida, yarashtiruvchi hujjat sifatida xizmat qilishi kerak bo'lgan imon bayonini e'lon qilish orqali shunga harakat qildi. Xalkidon kengashi (451) Masih ikki tabiatda tan olinishi kerakligini ta'kidlagan edi: "aralashmasdan, o'zgarmasdan, buzilmasdan va ajralmasdan; tabiatlar o'rtasidagi farq ularning birlashuvi sababli hech qanday tarzda yo'qotilmaydi, aksincha har bir tabiatning xususiyatlari saqlanib, bir shaxs va bir mohiyatda birlashadi, go'yo ikki shaxsga bo'linmaydi yoki ajralmaydi, balki bir va o'sha Yagona O'g'il, yagona tug'ilgan Xudo Kalom bo'lib qoladi." Bu kengashni monofizitlar rad etdilar; ular Masih shaxsida faqat bitta tabiatni tan olib, uni ilohiy va insoniy barcha sifatlarga ega murakkab shaxs deb hisobladilar, ammo bu sifatlarni tashuvchi mohiyat endi ikkilik emas, balki murakkab birlik edi. Ortodoksal partiya bilan Monofizitlar o'rtasidagi bahs, ayniqsa Misr va Suriyada hamda Vizantiya imperiyasidan tashqaridagi mamlakatlarda avj olgan, deyarli ikki asr davomida qizg'in tortishuvlarga sabab bo'lgan edi. Shunda Geraklyiy monoteletizm ta'limoti yordamida murosaga erishishga intildi: u ikki tabiatning mavjudligini tan olgan holda, bu bitta shaxsda ikki xil faoliyat qatorini rad etish orqali Masihning haqiqiy hayotida shaxs birligini ta'minladi. Yagona Masih va Xudoning O'g'li insoniy va ilohiy narsalarni bitta ilohiy-insoniy harakat orqali amalga oshiradi, ya'ni Tanaga kirgan Kalomda yagona iroda mavjud.2

A hundred years before, Justinian had succeeded in giving some show of unity to the Roman Empire, but after his death it rapidly fell asunder, and at this time there was an entire want of common national feeling between the provinces and the seat of government. Heraclius had made some partially successful efforts to attach Syria again to the central government, but unfortunately the general methods of re- conciliation which he adopted had served only to increase dissension instead of allaying it. Religious Passions were the only existing substitute for national feeling, and he tried, by propounding an exposition of faith, that was intended to serve as an eirenicon, to stop all further dispute between the contending factions and unite the heretics to the Orthodox Church and to the central government. The Council of Chalcedon (451) had maintained that Christ was “to be acknowledged in two natures, without confusion, change, diversion or separation; the difference of the natures being in nowise taken away by reason of their union, but rather the properties of each nature being preserved, and concurring into one person and one substance, not as it were divided or separated into two persons, but one and the same Son and only begotten, God the Word.” The council was rejected by the Monophysites, who only allowed one nature in the person of Christ, who was said to be a composite person, having all attributes divine and human, but the substance bearing these attributes was no longer a duality, but a composite unity. The controversy between the orthodox party and the Monophysites, who flourished particularly in Egypt and Syria and in countries outside the Byzantine empire, had been hotly contested for nearly two centuries, when Heraclius sought to effect a reconciliation by means of the doctrine of Monotheism: while conceding the duality of the natures, it secured unity of the person in the actual life of Christ, by the rejection of two series of activities in this one person; the one Christ and Son of God effectuates that which is human and that which is divine by one divine human agency, i.e., there is only one will in the Incarnate Word.2

Mushriklarning e'tiqodidagi sapqinlik haqida gap ketganda, Qur’oni karim ularning jinlarga, farishtalarga, quyoshga, oyga va butlarga sig‘inishini zikr qiladi. Ularning barcha e’tiqodlari ichida eng kam sapqinligi shu bo‘lib, ba’zilari bu butlarga faqat ular Xudoga yaqinlashtiruvchi vositachilar bo‘lsin deb sig‘inganliklarini aytganlar.

As for deviation in the beliefs of idolaters, the Qur’ān speaks of their worship of the jinn, the angels, the sun, the moon and idols. The least deviant in all their beliefs being the assertion by some of them that they only worshipped these idols in order that they would act as intermediaries endearing them to God.

Ko‘plab adashgan e’tiqodlar va noto‘g‘ri tushunchalar qarshisida Islom eng aniq va eng qat’iy ifodalarda shunday e’lon qiladi: “Xudo: Undan o‘zga iloh yo‘q, Hayy (Abadiy tirik) va Qayyum (barchaning Abadiy Egasi).” Biz avval aytganimizdek, bu e’lon e’tiqod masalalaridagi asosiy nuqtani belgilaydi. Bundan tashqari, u turli hayot tarzlari va xulq-atvor qoidalarining boshlang‘ich nuqtasidir. Agar kishining ongida Xudoning mavjudligiga, yagona va Abadiy tirik Xudoga, ya’ni har bir hayot va har bir mavjudlik Undan kelib chiqqan, barcha tirik narsalarni boshqaruvchi Abadiy Egaga bo‘lgan ishonch mustahkam o‘rnashgan bo‘lsa, uning hayot tarzi zarurat yuzasidan, adashgan va noto‘g‘ri tushunchalardan biriga amal qiluvchi kishinikidan butunlay farq qilishi kerak. Ikkinchisi esa hayotini haqiqatda boshqarayotgan Ilohiy Zotning ta’sirini sezmaydi. Allohning mutlaq yagonaligi tushunchasi bilan Undan o‘zga birovga bo‘ysunish qabul qilinmaydi. Xudodan tashqari biror kishidan qonun-qoidalar, tizimlar, axloqiy qadriyatlar, iqtisodiy yoki ijtimoiy tizimlarni olish uchun o‘rin qolmaydi. Bu dunyoga yoki bu dunyodan keyingi har qanday masalada yo‘l-yo‘riq izlab murojaat qiladigan yagona Zot Uning Zotidir. Boshqa barcha adashgan e’tiqod va tushunchalarda esa murojaat qilish mumkin bo‘lgan hech kim yo‘q. To‘g‘rini noto‘g‘ridan, harom bo‘lgan narsani halol bo‘lgandan ajratadigan chegaralar yo‘q. Bularning barchasini faqat ularning manbai aniqlangandagina belgilash mumkin.

It confronting such a great heap of erring beliefs and deviant concepts, Islam declares in the clearest and strongest of terms: “God: there is no deity save Him, the Ever-living, the Eternal Master of all.” As we have said, this declaration identifies the central point at issue in matters of faith. Moreover, it is the departing point for different ways of life and codes of behaviour. When belief in the existence of God, the only God Who is Ever-living, and Who is the Eternal Master from Whom every life and every existence are derived and Who controls every living thing, is firmly established in someone’s mind, his way of life must, by necessity, be totally different from that of a person who holds to any of the confused and erring concepts. The latter cannot feel the influence on his life of the Divine Being, the One, who is actually in control of his life. With the concept of the absolute oneness of God, submission to anyone other than Him is inadmissible. There can be no room for deriving any laws or systems, moral values, economic or social systems except from God. He is the only One to Whom we turn for guidance in every matter which concerns this life or in what follows this life. With all other confused beliefs and concepts there is no one to whom we may turn. There are no boundaries distinguishing right from wrong, what is forbidden from what is lawful. All these can be determined only when the source from which they are derived is determined.

Aynan shu manba bizning hidoyat uchun unga murojaat qiladigan va to'liq itoat bilan unga bo'ysunadigan manbadir.

For it is that source to which we turn for guidance and to which we submit ourselves in total obedience.

Shu sababli, masalani eng boshidan juda aniq qo‘yish zarur bo‘ldi: "Xudo: Undan boshqa iloh yo‘q, Tirik, Barchaning Abadiy Egasi." Aynan shu narsa islomiy hayotga o‘ziga xos xarakter beradi, bu xarakter faqat e’tiqodlar doirasi bilan chegaralanmaydi. Islomiy hayotning barcha jihatlari Xudoning to‘liq va mutlaq birligi haqidagi ushbu asosiy islomiy tushunchadan kelib chiqadi. Bu tushuncha, agar uning amaliy ta’siri hayotimizda sezilmasa, ongimizda haqiqatan o‘rnashishi mumkin emas. Bu ta’sir hayotning barcha sohalariga oid qonunlarimizni faqat Xudodan olishdan boshlanadi va hayotning har bir sohasida hidoyat uchun aynan Unga murojaat qilishda davom etadi.

Hence, it was necessary to put the issue very clearly right at the outset: “God: there is no deity save Him, the Ever-living, the Eternal Master of all.” This is, indeed, what gives Islamic life its unique character, one which is not confined to the realm of beliefs only. All aspects of Islamic life are derived from this basic Islamic concept of the total and absolute oneness of God. This concept cannot be truly established in our minds unless its practical influence is felt in our lives, starting with deriving our laws which relate to all fields of life from God alone, and turning to Him for guidance in every sphere of life.

Markaziy masala Allohning mutlaq yagonaligini e'lon qilish va Uning hech kim sherik bo'lmaydigan o'ziga xos sifatlarini bayon etish orqali hal etilgach, sura barcha dinlar, kitoblar va ilohiy xabarlar nozil bo'ladigan manbaning birligi haqida so'zlashga o'tadi. Ya'ni, insoniyat hayotining barcha avlodlarida amalga oshirilgan vahiy qilingan qonunning manbai haqida.

When the central issue is thus resolved by the declaration of the absolute oneness of God and outlining His unique attributes, which no one shares with Him, are outlined, the sūrah moves on to speak of the unity of the source from which all religions, Scriptures and Divine messages are revealed. That is to say the source of the revealed code implemented throughout all generations of human life.

Va U (haq bilan botilni ajratuvchi) Furqonni nozil qildi. Allohning oyatlarini inkor etganlar qattiq azobga duchor bo‘ladilar. Alloh qudratli, intiqom oluvchidir. Yer yuzida ham, osmonlarda ham hech narsa Allohdan yashirin emas. U sizlarni onalaringizning qorinlarida xohlaganicha shakllantiradi. Undan o‘zga iloh yo‘q, U qudratli va hikmat egasidir. (Oyatlar 4-6)

... And He has revealed the Criterion (to distinguish the true from the false). Those who disbelieve in God’s revelations shall endure grievous suffering. God is Mighty, able to requite. Nothing on earth or in the heavens is hidden from God. It is He Who shapes you in the wombs as He pleases. There is no deity save Him, the Almighty, the Wise. (Verses 4-6)

Ushbu dastlabki oyatlar to‘g‘ri aqidani, ya’ni Islomni shakllantirishda muhim bo‘lgan bir qator asosiy tamoyillarni tasdiqlaydi hamda avvalgi vahiylarga ega bo‘lgan kishilarni va Payg‘ambarning xabarini hamda uning ilohiy manbasini inkor etgan boshqalarni jim qilish uchun xizmat qiladi. Avvalo, ilohiy xabarlarni payg‘ambarlarga va elchilarga yuboradigan manbaning birligini bayon etadi. Yagona iloh, Tirik, Abadiy, barcha narsaning Egasi bo‘lgan Xudodir, U Muso alayhissalomga Tavrotni va Iso alayhissalomga Injilni nozil qilganidek, ushbu Qur’onni ham nozil qildi. Shuning uchun Ilohiy Zot bilan Uning bandalari o‘rtasida hech qanday chalkashlik bo‘lishi mumkin emas. Xudo yagonadir va O‘zi tanlagan bandalariga xabarlar yuboradi. Ular esa, Xudo tomonidan xabar bilan yuborilgan payg‘ambarlar bo‘lsalar ham, o‘zlarini Xudoga itoat etgan bandalardir.

These initial verses provide an affirmation of several essential principles in formulating the correct ideological concept, i.e. Islam, and for silencing the people of earlier revelations and others who denied the Prophet’s message and its Divine source. It states first the unity of the source which reveals Divine messages to Prophets and Messengers. It is God the only deity, the Ever-living, the Eternal Master of all Who has revealed this Qur’ān as He has indeed revealed the Torah to Moses and the Gospel to Jesus (pbuh them). There can, therefore, be no confusion between the position of the Divine Being and that of His servants. There is only One God Who reveals messages to His chosen servants. For their part, they are servants who submit themselves to God, despite the fact that they are Prophets sent with messages from Him.

Oyatlar, ilohiy dinning birligini hamda Xudo tomonidan nozil qilingan kitoblarda mavjud bo'lgan Haqiqatning ham birligini bayon etadi. Muhammadga ﷺ nozil qilingan bu Kitob "o'zidan oldin kelgan kitobni, ya'ni Tavrot va Injilni tasdiqlovchi" holda, haq bilan nozil qilingan. Bu barcha kitoblar yagona maqsad uchun, ya'ni "odamlar uchun hidoyat" bo'lishi uchun nozil qilingan. Yangi nozil bo'lgan bu Kitob — "Furqon" bo'lib, nozil qilingan kitoblarda mavjud bo'lgan Haqiqatni shaxsiy qarashlar, intellektual oqimlar yoki siyosiy mulohazalar tufayli kitoblarga kirib qolgan har xil og'ishlar va chalkash fikrlardan ajratib beradi.

The verses also state the unity of Divine faith, as well as the fact that the Truth included in the Scriptures revealed by God is also one. This Book which has been sent down to Muĥammad has been revealed, “with the truth, confirming what was revealed before it,” i.e. the Torah and the Gospel. All these Scriptures have been sent down for a single purpose, that is, to serve “as guidance for people.” This newly revealed Book is a “Criterion” distinguishing the Truth embodied in the revealed Scriptures from all sorts of deviation and confused ideas which have found their way into the Scriptures whether by way of personal prejudices, intellectual trends or political considerations.

Bu oyatlar, shuningdek, oldingi vahiylar ahlidan bo‘lgan kishilarning yangi xabarni inkor etishi uchun hech qanday asosli sabab bo‘lishi mumkin emasligini nazarda tutadi. Shu tariqa u oldingi xabarlarning yo‘nalishini davom ettiradi. U, barcha ilohiy vahiylar va kitoblar kabi, haqiqat bilan nozil qilingan kitobdir. U ham inson elchisiga vahiy qilingan. Bundan tashqari, u o‘zidan oldin nozil qilingan barcha ilohiy kitoblarni tasdiqlaydi.

These verses also include an implicit insertion that there can be no valid reason for the denial of the new message by the people of earlier revelations. In this way, it follows the same line of earlier messages. It is a book sent down with the truth in the same way as all revealed books and Scriptures are. It too has been revealed to a human messenger. Furthermore, it confirms all Divine Scriptures revealed before it.

U bu, ular avval bayon qilgan "Haqiqat"ni aniq bayon etadi. Bundan tashqari, u vahiylarini nozil qilishga qodir va insoniyat uchun hayot tartibini belgilash huquqiga ega Zot tomonidan nozil qilingan bo'lib, bu tartib ularga iymon, qonun va axloq tushunchalarini belgilab beradi.

It clearly sets out the “Truth” which they have stated earlier. Moreover, it has been sent down by the One Who is able to send down His revelations and Who has the right to lay down a code of living for mankind which sets for them their concepts of faith, law, and morality.

Ayatning 4-oyati ham Alloh taolonинг oyatlarini inkor etuvchilarga qattiq ogohlantirishni o'z ichiga oladi. U ularga Allohning qudratini, Uning og'ir azobini va adolatni amalga oshirish qobiliyatini eslatadi.

Verse 4 also delivers a stern threat to those who deny God’s revelations. It reminds them of God’s might, His grievous punishment, and His ability to enforce justice.

Xudoning oyatlarini inkor etuvchilar — bu yagona dinni uning mutlaq xarakterida rad etuvchilardir. Oldingi vahiylarga ega bo‘lgan, ammo Ilohiy vahiylardan chetga og‘gan va haqni nohaqdan ajratuvchi aniq mezon bo‘lgan bu yangi kitobni inkor etayotgan ahli kitoblar esa, bu yerda birinchi navbatda kofirlar sifatida tasvirlanadi. Ular Xudoning qattiq azob va og‘ir jazo haqidagi tahdidi qaratilgan kishilarning eng oldinlaridir.

Those who deny God’s messages are those who reject this one faith in its absolute nature. The people of earlier revelations who have deviated from the Divine revelations and who deny this new book, a clear criterion distinguishing right from wrong, are the first to be described here as non-believers. They are foremost amongst those to whom God’s threat of severe punishment and grievous suffering is directed.

Ushbu tahdid doirasida Xudoning hamma narsani bilishi haqida kuchli tasdiq berilgan: Xudodan yer yuzida yoki osmonlarda hech narsa yashirin emas. Xudoning mutlaq bilimi haqidagi bu tasdiq, Uning yagonaligi va barcha narsaning Abadiy Egasi ekanligi haqidagi bayonga yaxshi mos keladi. Xudoning bu sifati 5-oyatda, eng avval bayon qilingan. U oldingi oyatdagi qattiq tahdidga ham yaxshi mos tushadi. Chunki yer yuzida yoki osmonlarda hech narsa Xudoning bilimidan yashirin bo'lishi mumkin emas, va Undan hech qanday sir saqlab bo'lmaydi, demak, barcha niyatlar va barcha rejalar Unga ma'lumdir. Shu sababli hech narsa Uning adolatli hukmidan va adolatli jazosidan qochib qutula olmaydi.

Within the context of this threat an emphatic assertion is given that God knows everything. Nothing at all can be hidden from Him: “Nothing on earth or in the heavens is hidden from God.” This assertion of God’s absolute knowledge fits well with the statement of the absolute oneness of the Divine Being Who is the Eternal Master of all. This attribute of God is stated right at the outset, in verse 5. It also fits well with the stern threat delivered in the preceding verse. Since nothing on earth or in the heavens may be withheld from God’s knowledge and no secrets can be kept from Him, then all intentions and all schemes are known to Him. Hence, nothing can escape His fair judgement and His just punishment.

Ushbu suranish Allohning koinotdagi har bir narsani mutlaq bilishi haqidagi haqiqatni bayon etgach, inson tabiati haqida ham yumshoq, lekin ta'sirchan tarzda, insonning kelib chiqishiga ishora qilib to'xtaladi. Bu shunday kelib chiqishki, u onalarning qorin pardalarining zulmatida va inson bilimi yetib bora olmaydigan olamda insondan yashiringan: "U O'zi xohlaganicha sizlarni onalarning qorinlarida shakllantiradi. Undan o'zga iloh yo'q, U qudratli va hakimdir". U O'zi xohlagan shaklni sizlarga beradi. Shuningdek, sizlarga o'ziga xos xususiyatlarni ham beradi. Buni U yolg'iz O'zi, mutlaq irodasiga ko'ra, "xohlaganicha" qiladi. Chunki U koinotdagi yagona iloh va "qudratli" Zotdir, Uning yaratganini shakllantirish va bezash qudrati va qobiliyati bor, "hakim" Zot esa hamma narsani o'z hikmatiga ko'ra belgilaydi. Uning yaratgan narsasiga ta'sir qiladigan hech qanday sherigi yoki hamkori yo'q.

Having stated this fact of God’s absolute knowledge of everything in the universe, the sūrah gently but effectively touches upon human nature with a reference to man’s origin. It is an origin well hidden from man in the darkness of mothers’ wombs and in the realm to which man’s knowledge cannot aspire: “It is He Who shapes you in the wombs as He pleases. There is no deity save Him, the Almighty, the Wise.” It is He Who gives you whatever shape He pleases. He also gives you your distinctive characteristics. This He does alone, according to His absolute will, “as He pleases.” For He is the only deity in the universe, and He is “the Almighty” Who has the power and the ability to shape and fashion His creation, “the Wise” Who determines everything according to His wisdom. He has no partner or associate to influence what He creates and fashions.

Ushbu bayonot masihiylar tomonidan Iso (a.s.) ning tug‘ilishi va kelib chiqishi haqida yaratilgan barcha chalkashliklarni barham beradi. Iso (a.s.) ni O‘zi xohlagancha shakllantirgan — Allohdir. Iso (a.s.) Rabbiy yoki Xudo yoki Xudoning o‘g‘li, yoxud ilohiy va insoniy ikki tabiatga ega bo‘lgan mavjudot, degan da’volarda hech qanday haqiqat yo‘q. Xudoning mutlaq yagonaligi haqiqatiga zid bo‘lgan barcha adashgan va chalkash tushunchalar esa yolg‘on va asossizdir.

This statement dispels all the confusion created by the Christians concerning Jesus’s birth and origin. It is God Who shaped Jesus (pbuh) as He pleased. There is no truth whatsoever in the claims that Jesus (pbuh) was the Lord, or was God, or the son of God, or a being with a dual nature: Divine and human. All deviant and confused concepts which are at variance with the Truth of the absolute oneness of God are false and without substance.

Ushbu qisqa parchada sura haqiqatdan burilganlarning haqiqiy holatini ochib beradi. Bu odamlar Qur’ondagi aniq-ravshan bayon qilingan haqiqatlarga yuz o‘giradilar va bir necha ma’noga ega bo‘lishi mumkin bo‘lgan boshqa Qur’on oyatlariga ergashib, ularni o‘zlarining to‘qimalari uchun asos qilib oladilar. Shuningdek, u Allohga chin dildan iymon keltirib, Unga bo‘ysunadigan kishilarning o‘ziga xos xususiyatlarini ko‘rsatadi: ular Undan olgan barcha narsalarni hech qanday shubha va bahssiz qabul qiladilar.

In this brief passage, the sūrah uncovers the reality of those who swerve from the truth. These people turn their back on the facts stated with absolute clarity in the Qur’ān, pursuing other Qur’ānic statements which admit more than one explanation in order to use the same as a basis for their fabrications. It also shows the distinctive characteristics of those who truly believe in God and submit to Him, accepting everything they receive from Him without any doubt or argument.

Bir rivoyatga ko'ra, Najrondan kelgan nasroniy vakillari Payg'ambar ﷺ ga shunday deganlar:

One report suggests that the Christian delegation from Najrān said to the Prophet:

«Siz Iso Masih God’ning kalomi va Uning ruhi, deb aytmaysizmi?» Ular bu so‘zdan o‘zlarining Iso inson emas, balki Allohning ruhi edi, degan e’tiqodlarini qo‘llab-quvvatlash uchun foydalanmoqchi bo‘lishdi. Shu bilan birga, Allohning yagonaligini mutlaqo aniq bayon qiluvchi, Uning hech qanday sherigi yoki o‘g‘li bor deyishni qat’iy rad etuvchi ochiq oyatlarga e’tibor bermadilar. Rivoyatga ko‘ra, 7-oyat ularning bunday majoziy iboralardan foydalanishga urinishlariga javob tariqasida nozil bo‘lgan bo‘lib, bu aniq va ravshan boshqa bayonlarni tark etish bilan birga kechgan.

“Do you not state that Jesus Christ was the word of God and His spirit?” They wanted to utilise this statement to support their own doctrines that Jesus was not a human being, but the spirit of God. At the same time they paid no heed to those unequivocal verses which emphatically state the absolute oneness of God, categorically rejecting all claims of His having any partner or son. The report says that verse 7 was revealed by way of reply, showing the reality of their attempt to make use of such allegorical statements, while at the same time abandoning other clear and precise statements.

Ushbu oyat o‘zi tegishli bo‘lgan muayyan tarixiy holatdan tashqari, yanada umumiy ahamiyatga ega. U Xudo Payg‘ambarga nozil qilgan ushbu Kitobga turli odamlarning munosabatini ko‘rsatadi, to‘g‘ri iymon tushunchasining asoslarini va islomiy hayot tarzining negizlarini bayon etadi. Shuningdek, u inson idrokidan tashqarida qolgan masalalarga oid boshqa bayonlarni ham o‘z ichiga oladi. Inson aqli Qur’oni Karimning tegishli bayonlari ko‘rsatgan chegaradan tashqarida bu masalalarni anglay olmaydi.

This verse does, however, have more general significance than its relevance to that particular historical case. It shows the attitudes of different people towards this Book which God has revealed to the Prophet, stating the essentials of the correct concept of faith and the basics of the Islamic way of life. It also includes other statements which relate to matters kept beyond the realm of human perception. The human mind cannot fathom these matters beyond what the relevant Qur’ānic statements point out.

Iymon va islom huquqining asoslari qat'iy bayon etilgan, aniq tushunilgan va aniq belgilangan maqsadlarga ega. Aynan shular ushbu Qur'onning mohiyatidir. Allegorik tarzda bayon etilgan masalalar esa, jumladan Iso (alayhissalom)ning kelib chiqishi va tug'ilishi...

As for the basics of faith and Islamic law, these are definitively stated, clearly understood and have well-defined aims. These are the essence of this Qur’ān. Those matters which are stated allegorically, including the origin and birth of Jesus (pbuh)

Biz ularni ularning zohiriy ma'nosiga ko'ra qabul qilishimiz uchun berilgan. Biz ularga ishonamiz, chunki ular haqiqatni gapiradigan manbadan bizga yetib kelgan: ularning ma'nosi va shakli tushunish qiyin, chunki ular tabiatan bizning cheklangan insoniy idrok imkoniyatlarimizdan tashqaridadir.

are so given in order that we accept them at face value. We believe in them because they come to us from the source which speaks the truth: their sense and form are difficult to comprehend because, by nature, they are beyond our human, finite means of comprehension.

Vahiyning ikki turiga bo‘lgan munosabat odamlarda ularning tabiati to‘g‘ri bo‘lib qolganmi yoki haqiqatdan chetga og‘ganmi, shunga qarab farq qiladi. Qalblari og‘ib, adashgan kishilar esa imon, shariat va amaliy hayot poydevorini tashkil etuvchi aniq va ravshan asosiy masalalarni ataylab e’tibordan chetda qoldiradilar.

People’s reception of both types of revelation differs according to whether their nature has remained straightforward or has swerved from the truth. Those whose hearts have deviated and erred deliberately overlook the clear and precise essentials which make up the foundation of the faith, the law and the practical way of life.

Shunday emas, ular o'sha ishoraviy (majoziy) oyatlarga ergashadilar, ularni faqat ularning manbasiga ishonish va Uning hamma haqiqatni biluvchi ekanini, inson idroki esa cheklangan ekanini tan olish asosida qabul qilish mumkin. Ikkala turdagi vahiyni qabul qilish ham insonning fitratining sof va to'g'ri bo'lib qolishiga bog'liq bo'lib, bu butun kitobning haqiqat kitobi ekaniga, u haqiqat bilan nozil qilinganiga va unga hech qanday og'ish yoki xato kirib qola olmasligiga tabiiy ravishda ishonishdir. Ammo buzuqlik yo'liga kirganlar esa ishonchning asosini larzaga soladigan va insoniy aqlni o'zidan tashqaridagi sohaga majbur qilish natijasida chalkashlik keltiradigan ta'birlarni o'sha majoziy so'zlarga bog'lab, fitna va nizo keltirib chiqaradilar. "Uning haqiqiy ma'nosini Allohdan boshqa hech kim bilmaydi." "Ilmda mustahkam bo'lganlar" esa inson tafakkurining tabiatini va aql ishlay oladigan doirani anglaganlar bo'lib, ishonch va xotirjamlik bilan: "Biz unga ishondik; hammasi Rabbimiz tomonidandir", deydilar. Bunday olimlar xotirjamdirlar, chunki bilasizki, hammasi Rabbilaridan, shuning uchun u haqiqatni aytishi shart, chunki Xudodan kelgan narsaning o'zi haqiqatdir. Uni qo'llab-quvvatlovchi dalil va asoslarni izlash insoniy aqlning vazifasi yoki qodir bo'lgan ishi emas. Uning mohiyatini yoki unga sabab bo'luvchi sabablarning tabiatini tushunish ham uning qo'lidan kelmaydi. Haqiqiy ilm shuni taqozo qiladiki, inson aqli o'zidan tashqarida saqlangan narsalarga, insonga kashf etish yoki tushunish vositasi berilmagan narsalarga kirib borishga urinmasligi kerak.

Instead, they pursue those allegorical verses which can only be accepted on the basis of believing in their source and acknowledging that He is the One Who knows all the truth, while human perception is limited. Acceptance of both types of revelation also depends on human nature remaining pure and straightforward, believing as a matter of course that this whole book is a book of truth, and that it has been sent down with the truth and that no deviation or error can creep into it. Deviants, however, create trouble and dissension by attributing interpretations to those allegorical statements which shake the foundation of the faith, and which bring about confusion as a result of forcing the human mind into a realm which lies way beyond it. “None save God knows its final meaning.” “Those who are firmly grounded in knowledge” and who have recognised the nature of human thinking and the area within which the human mind can operate say with confidence and reassurance: “We believe in it; it is all from our Lord.” Such scholars are reassured because they know that it is all from their Lord; hence it must tell the truth, simply because whatever originates with God is the truth. It is not part of the function or ability of the human mind to look for reasons and arguments to support it. Nor is it within its ability to fathom its nature or the nature of the causes which give rise to it. True knowledge presupposes that the human mind need not try to penetrate what is kept beyond it nor what man has not been given the means to discover or understand.

Bu chuqur bilimga suyangan kishilarning ta'rifidir. Oz miqdordagi bilimga ega bo'lib, shu bilan aldangan kishilargina o'zlarida cheksiz bilim bor deb maqtanadilar va o'zlari tushuna olmagan narsaning mavjudligini inkor etadilar. Ba'zan esa ular o'zlarining tushunchalarini olamshumul haqiqatlarga majburlab tiqadilar va ularni faqat o'zlari tushungan shaklda mavjud bo'lishga yo'l qo'yadilar. Shu tariqa ular cheksiz bo'lgan Allohning kalomini cheklangan aqllari tomonidan shakllantirilgan o'z aql-idrokining mezonlari bilan o'lchashga urinadilar. Haqiqiy olimlar esa xulq-atvorida ancha kamtarin bo'lib, inson aqli o'z qobiliyatidan tashqaridagi ko'p narsalarni anglay olmasligini osonlik bilan qabul qiladilar. Ular inson tabiatiga sodiqroqdirlar, haqiqatni tan olib, uni qabul qiladilar: "... faqat aql egalarigina ibrat oladilar." Ko'rinadiki, aql egalariga haqiqatni tanib olish va uni o'z ongida mustahkam o'rnatish uchun faqat fikr yuritish va ibrat olish kifoya. Bunga erishilgach, ular butun ixlos bilan duo qiladilar, Allohdan shu haqiqatga sobit turishni, dillarini undan og'dirmasligini va O'zining mo'l-ko'l marhamatini ato etishini so'raydilar. Ular, shuningdek, barcha odamlar to'planadigan shubhasiz kunni va hech qachon ado bo'lmaydigan va'dani eslaydilar: "Parvardigorimiz, ... bizga O'zingning huzuringdan rahmat ato et, Sen albatta, ko'p ato etuvchisan. Parvardigorimiz, Sen shubhasiz, hech shubha bo'lmagan kunda odamlarni to'plovchisan. Albatta, Alloh va'dasiga xilof qilmas." Chuqur bilimga suyangan kishilar aynan shunday munosabatda bo'ladilar va bu munosabat mo'minlarga mos keladi. U Allohning so'zi haqiqat ekanligiga va Uning va'dasi albatta amalga oshishiga ishonchdan kelib chiqadi. Bu munosabat Allohning rahmati va marhamatini bilishdan hamda Uning irodasi nimani belgilashi mumkinligidan qo'rqishdan kelib chiqqan holda shakllanadi. Bu munosabat Allohdan qo‘rqish va iymon bandalarning qalbiga joylagan katta sezgirlik bilan shakllangan bo‘lib, mo‘minlar kun yoki tunning hech bir lahzasida bu haqiqatlarni unutmasliklari yoki e’tiborsiz qoldirmasliklari uchun xizmat qiladi.

This is a true description of those firmly grounded in knowledge. Only those who are deluded by the scanty knowledge they have acquired make boastful statements that they have acquired omnipotent knowledge and only they deny the very existence of what they cannot understand. Furthermore, they sometimes impose their own understanding on universal facts, allowing them to exist only in the manner they understand them. Hence, they try to measure God’s Word, which is absolute, by their own rational dictates formulated by their own finite minds. Those who are truly learned, however, are much more humble in their attitude, and they readily accept that the human mind cannot fathom the great many facts beyond its capability. They are more faithful to human nature, recognising the truth and accepting it: “... only those who are endowed with insight take heed.” It seems that those who have insight need only reflect and take heed in order to recognise the truth and to have it well established in their minds. When this is achieved they repeat their prayers in total devotion, asking God to enable them to hold on to that truth, to not let their hearts swerve from it, and to give them of His Abundant grace. They also remember the undoubted day when all mankind will be gathered together, and they remember the promise which will never fail: “Our Lord, ... bestow on us mercy from Yourself You are indeed the great Giver. Our Lord, You will indeed gather mankind together to witness the Day of which there is no doubt. Surely, God never fails to keep His promise.” This is the sort of attitude those who are firmly grounded in knowledge adopt, and it is the attitude which suits the believers. It emanates from the reassurance that what God says is the truth and that His promise will be fulfilled. It is an attitude influenced by knowledge of God’s mercy and His grace, and by fear of what His will may determine. It is an attitude shaped by fear of God and the great sensitivity faith implants in the hearts of believers so that they never forget or overlook these facts at any moment of day or night.

Imon egasining qalbi, adashganidan keyin hidoyatga ega bo‘lishning, ko‘rish buzilganidan keyin ravshanlikka erishishning, chalkashlikdan keyin to‘g‘ri yo‘lga ergashishning, sarosimaga tushganidan keyin xotirjamlikka ega bo‘lishning, boshqa odamlarga bo‘ysunishdan faqat Allohga bo‘ysunish orqali ozod bo‘lishning, mayda-chuydalar bilan band bo‘lganidan keyin yuksak maqsadlarga intilishning qadrini biladi. U bularning barchasini Alloh unga iymon orqali ato etganini tan oladi. Shu sababli mo‘min kishi adashishga qaytishdan xuddi yorug‘, ravshan yo‘lda yurayotgan odamning qorong‘i, cheksiz adashgan yo‘laklarga qaytishdan qo‘rqqanidek yoki salqin soyadan bahramand bo‘lgan kishining cho‘lning kuydiruvchi quyoshiga qaytishdan qo‘rqqanidek qo‘rqadi. Kufrning achchiq azob-uqubatini boshidan kechirgan odamgina iymonning shirinligi va baxtini tushuna oladi, adashish va xatoning achchig‘ini totib ko‘rgan odamgina iymonning xotirjamligidan bahramand bo‘la oladi.

A believer’s heart appreciates the value of having guidance after being misguided, the value of clarity after impaired vision, the value of following a straight road after confusion, the value of reassurance after being at a loss, the value of liberation from subjugation to other people, through submission to God alone, the value of having high concerns after being preoccupied with pettiness. It appreciates that God has given him all that through faith. Hence, the believer fears to return to error as much as a person who follows a bright, clear way fears to return to a dark, endless labyrinth, or a person who has enjoyed the cool shade fears to return to the burning sun of the desert. Only a person who has experienced the bitter misery of unbelief can appreciate the sweetness and happiness of faith, and only a person who has tasted the bitterness of deviation and error can enjoy the reassurance of faith.

Shu sababli, mo‘minlar o‘z Rabblariga chin ixlosларini aks ettiruvchi ushbu duo bilan murojaat qiladilar: “Ey Rabbimiz, bizni hidoyatga yo‘llaganingdan so‘ng, qalblarimizni haqdan og‘dirmagin.” Ular Alloh taolo rahmatining yana ko‘proq bo‘lishini so‘raydilar, chunki Uning rahmati ularni adashishdan saqlagan, hidoyat bergan va boshqa hech qayerdan ололmaydigan narsani ato etgan: “...va bizga o‘z huzuringdan rahmat ber, albatta, Sen beqiyos in’om etuvchisan.” Ularning imoni shuni bildiradiki, Alloh taoloning rahmati va marhamatisiz hech narsaga erisha olmaydilar. Hatto o‘z qalblari ustidan ham ixtiyorlari yo‘q, chunki ular Allohning qo‘lidadir. Shuning uchun ular Allohdan yordam so‘raydilar. Payg‘ambarning zavjasi ‘Oisha roziyallohu anhodan rivoyat qilinadi: “Alloh elchisi ﷺ ko‘pincha ushbu duoni takrorlardilar: “Ey qalblarni o‘zgartiruvchi Zot! Qalbimni Sening dinингда mustahkam qilgin.” Men aytdim: “Ey Alloh elchisi, siz ko‘p marta bu duoni takrorlaysiz.” U zot aytdilar: “Har bir qalb Rahmonning ikki barmog‘i orasidadir. Xohlasa, uni to‘g‘ri yo‘lda saqlaydi, xohlasa, haqdan og‘dirib yuboradi.” Mo‘min Allohning irodasi shu tarzda amalga oshishini anglaganida, uning yagona tanlovi Allohning hidoyatiga mahkam yopishish va Undan rahmat ato etishini so‘rash ekanini tushunadi, toki Alloh unga bergan buyuk ne’matni saqlab qola olsin.

Hence, the believers address their Lord with this prayer which reflects their sincere devotion: “Our Lord, let not our hearts swerve from the truth after You have guided us.” They pray for more of God’s mercy which has saved them from error, provided them with guidance, and given them what they could not have from any other source: “... and bestow on us mercy from Yourself You are indeed the great Giver” Their faith tells them that they cannot attain anything except through God’s mercy and grace. They do not even have control-over their own hearts; for they are in God’s hand. Hence, they pray for God’s help. `Ā’ishah, the Prophet’s wife reports: “God’s messenger (peace be on him) often repeated this prayer: Lord, You are the One Who turns hearts over. Let my heart stick firmly to your faith. I said: Messenger of God, you often repeat this prayer. He said: Every single heart is held in between two of the Merciful’s fingers; He will keep it on the right path if He wills, and He will let it swerve from the truth if He wills.” When the believer appreciates that God’s will is accomplished in this way, he realises that his only choice is to hold tight to God’s guidance, and to pray to God to bestow His mercy on him so that he may keep the great treasure which God has given him.

Kofirlarga kelsak, na ularning mollari va na farzandlari Alloh oldida ularga sira foyda bermaydi; ular do‘zax yoqilg‘isidir. Fir’avn xalqi va ulardan oldingilarning ahvoli ham xuddi shunday: ular Bizning oyatlarimizni yolg‘onga chiqardilar, shuning uchun Alloh ularni gunohlari uchun jazoladi. Alloh jazosi haqiqatan ham qattiqdir. Kofirlarga ayt: “Siz mag‘lub bo‘lasiz va jahannamga to‘planasiz, u qanday yomon yotoq-joy!” Jang qilgan ikki qo‘shinda sizlar uchun ibrat bor edi: biri Allohning yo‘lida kurashayotgan, ikkinchisi esa kofirlar qo‘shini edi. Ular o‘z ko‘zlari bilan ko‘rdilar, boshqalar o‘zlaridan ikki baravar ko‘p edi. Ammo Alloh xohlaganini O‘z nusrati bilan quvvatlaydi. Bunda, albatta, ko‘zi bor kishilar uchun ibrat bor.

As for those who disbelieve, neither their riches nor their offspring will in the least avail them against God; it is they who shall be the fuel of the fire. Just like the cases of the people of Pharaoh and those before them: they disbelieved Our revelations; therefore, God took them to task for their sins. God’s retribution is severe indeed. Say to those who disbelieve: “You shall be overcome and gathered unto hell, an evil resting place. You have had a sign in the two armies which met in battle. One was fighting for God’s cause, the other an army of unbelievers. They saw with their very eyes that the others were twice their own number. But God strengthens with His succour whom He wills. In this there is surely a lesson for all who have eyes to see.” (Verses 10-13)

Ushbu parcha surraning boshidagi oyatlardan keyin keladi, ular mo''minlarning Allohning vahiylariga, ya'ni aniq va ravshan ma'noli hamda timsollar orqali ifodalangan oyatlariga bo''lgan munosabatini bayon qiladi. Bu yerda kofirlarni kutayotgan oqibat va ularning gunohlari uchun ularga jazo berishdan hech qachon to''xtamaydigan Ilohiy qonun haqida so''z boradi. Shuningdek, Islomga qarshi turgan, avvalgi vahiylarga ega bo''lgan kofir odamlarga ham ogohlantirish berilgan. Payg''ambar ﷺ ularni ogohlantirishga va ularga Badr jangida ko''z oldilarida sodir bo''lganini eslatishga buyurilgan, o''sha jangda kichik bir mo''minlar guruhi ancha katta kofirlar qo''shinini yengib, katta g''alabaga erishgan edi.

This passage follows the opening verses of the sūrah which outline the attitude of the believers towards God’s revelations, whether of the clear and precise type or of the type expressed in allegory. Here we have an explanation of the end which awaits the unbelievers, and the Divine Law which never fails to inflict punishment on them for their sins. A warning is also included to the unbelievers among the people of earlier revelations who stand in opposition to Islam. The Prophet is instructed to warn them, and to remind them of what they saw with their own eyes at the Battle of Badr when such a small group of believers achieved a great victory over a much larger force of unbelievers.

Ushbu parchaning konteksti Isroil o'g'illariga qaratilgan murojaat bo'lib, ularni o'zlaridan oldin va keyin yashagan kofirlarning taqdiriga o'xshash oqibatdan ogohlantiradi. Shuningdek, Alloh ularni qutqarganida Fir'avn va uning lashkarlariga yetgan halokatni Isroil o'g'illariga eslatadi. Ammo bu, ular yana kufrga va haqiqatni inkor etishga qaytsalar, ularga maxsus muomala bo'lishi uchun hech qanday huquq bermaydi.

The context of this passage is an address to the Israelites warning them of a similar fate to that of the unbelievers who lived before them and who may live after them. It also reminds the Israelites of the doom which befell Pharaoh and his soldiers when God saved the Israelites themselves. That, however, does not give the Israelites any right to special treatment should they revert to disbelief and denial of the truth.

Ular xato qilsalar, ularni kofir deb belgilashdan hech narsa to'smaydi, va bu dunyoda ham, oxirat hayotida ham halokatdan hech narsa ularni qutqarmaydi, худди Fir'avn va uning qo'shini boshiga halokat tushgani kabi.

There is nothing to prevent them from being branded as unbelievers should they err, and there is nothing to save them from doom either in this life or in the life to come, in the same way as doom befell Pharaoh and his army.

Ularga, shuningdek, Badr jangidagi kofir Quraysh qo‘shinining taqdiri eslatiladi. Bu ularga Allohning qonuni hech qachon barbod bo‘lmasligini chuqur anglatadi. Quraysh bilan bir xil taqdirga uchrashdan hech narsa ularni himoya qila olmaydi. Bu taqdirning sababi Quraysh tomonidan imonni rad etish edi. Mohiyatan, ularga shuni aytilmoqdaki, hech kimning Allohning huzurida alohida mavqei yo‘q va haqiqiy iymondan boshqa hech kim hech qanday daxlsizlikka ega bo‘lmaydi.

They are also reminded of the fate of the Quraysh army of unbelievers at the Battle of Badr. This drives it home to them that God’s law will never fail. Nothing will protect them from being overwhelmed by the same fate as the Quraysh. The cause of that fate was the Quraysh’s rejection of the faith. In essence they are being told that no one has a special position with God and no one will have any immunity except through true faith.

“Kofirlarga esa, na molu-dunyolari va na farzandlari Alloh oldida hech qanday foyda keltirmaydi; ular — do‘zaxning yoqilg‘isidir.” (10-oyat) Odatda mol-mulk va farzandlar ikki xil himoya manbai deb hisoblanadi. Biroq o‘sha Kunda, kelishi shak-shubhasiz bo‘lgan o‘sha Kunda, ularning ikkalasi ham hech qanday foyda bermaydi, chunki Alloh o‘z va’dasini hech qachon buzmaydi. O‘sha Kunda ular “do‘zaxning yoqilg‘isi” bo‘ladilar. Bu o‘xshatish ularni insonni ajratib turadigan barcha xususiyatlardan mahrum qiladi. Ular o‘tin, yog‘och va har xil yoqilg‘i bilan bir qatorga qo‘yiladilar.

“As for those who disbelieve, neither their riches nor their offspring will in the least avail them against God; it is they who shall be the fuel of the fire.” (Verse 10) Wealth and children are normally thought of as two sources of protection. Neither, however, will be of any avail on that Day, about the arrival of which there is no doubt, because God never fails to keep His promise. On that Day, they will be “the fuel of the fire.” This metaphor deprives them of all the characteristics which distinguish man. They are grouped together with logs, wood and all manner of fuel.

Haqiqatan ham, bu dunyoda mol-mulk va bolalar, hatto hokimiyat va vakolat bilan birga bo'lsa ham, hech qanday foyda keltira olmaydi: "Fir'avn xalqi va ulardan oldingilarning ahvoli xuddi shunday edi: ular Bizning oyatlarimizni yolg'onga chiqardilar, shuning uchun Alloh ularni gunohlari uchun jazoladi" — ya'ni Alloh ularni gunohlari uchun jazoladi. Note: per the rules, "God" must be rendered as the Uzbek word for God, not "Allah". Corrected version: Haqiqatan ham, bu dunyoda mol-mulk va bolalar, hatto hokimiyat va vakolat bilan birga bo'lsa ham, hech qanday foyda keltira olmaydi: "Fir'avn xalqi va ulardan oldingilarning ahvoli xuddi shunday edi: ular Bizning oyatlarimizni yolg'onga chiqardilar, shuning uchun Xudo ularni gunohlari uchun jazoladi."

Indeed, wealth and children cannot be of any avail in this life, even when they are coupled with power and authority: “Just like the cases of the people of Pharaoh and those before them: they disbelieved Our revelations; therefore, God took them to task for their sins.

"Albatta, Allohning azobi qattiqdir." (11-oyat) Bu holat tarix davomida ko‘p marta o‘xshash shaklda takrorlangan. Alloh bu kitobda uni batafsil bayon qiladi. Bu Allohning qonunini ifodalaydigan holat bo‘lib, u Uning oyatlarini yolg‘on deb rad etadiganlarga tegishlidir. U bu qonunni Xohlaganicha amalga oshiradi. Shu sababli, Allohning oyatlarini rad etgan hech kim hech qanday daxlsizlik yoki himoyaga ega bo‘la olmaydi. Note: The rule says "God" must be written as the Uzbek word for God, never "Allah". Correcting that now: "Albatta, Xudoning azobi qattiqdir." (11-oyat) Bu holat tarix davomida ko‘p marta o‘xshash shaklda takrorlangan. Xudo bu kitobda uni batafsil bayon qiladi. Bu Xudoning qonunini ifodalaydigan holat bo‘lib, u Uning oyatlarini yolg‘on deb rad etadiganlarga tegishlidir. U bu qonunni Xohlaganicha amalga oshiradi. Shu sababli, Xudoning oyatlarini rad etgan hech kim hech qanday daxlsizlik yoki himoyaga ega bo‘la olmaydi.

God’s retribution is severe indeed.” (Verse 11) This case has had frequent parallels throughout history. God relates it in detail in this book. It is a case which outlines God’s law, which applies to those who reject His revelations as lies. He implements this law as He wills. Hence, no one who rejects God’s revelations can have any immunity or safeguard.

Shunday qilib, imonni rad etgan, Muhammadning chaqiruvini va Xudo unga haq bilan nozil qilgan kitobdagi xabarni e'tiborsiz qoldirganlar, bu dunyoda ham, oxiratda ham xuddi shu taqdirga duchor bo'lish xavfi ostida qoladilar. Payg'ambarga ularni ikki dunyoda ham xuddi shu taqdirdan ogohlantirish buyurilgan. Unga yana ularga Badrda yuz bergan voqeaning yaqin misolini keltirish buyurilgan, chunki ular Fir'avn va undan oldingi kofirlarning misolini, ular Xudoning qattiq jazosi bilan qanday yo'q qilinganini unutgan bo'lishlari mumkin. {"Kofir bo'lganlarga ayting: «Siz mag'lub etilasiz va do'zaxga to'planasiz, u qanday yomon qarorgohdir! Jangda to'qnashgan ikki qo'shinda sizlar uchun ibrat bor edi: biri Xudoning yo'lida jang qilar edi, ikkinchisi kofirlar qo'shini edi. Ular ko'zlari bilan o'zlaridan ikki baravar ko'p bo'lganlarni ko'rdilar. Lekin Xudo xohlaganini o'z yordami bilan quvvatlantiradi. Albatta, bunda ko'zi bor kishilar uchun ibrat bor»} (12-13-oyatlar)

This means that those who rejected the faith and dismissed Muĥammad’s call and the message contained in the book God has revealed to him with the truth, lay themselves open to the same fate in both this life and the life to come. The Prophet is instructed to warn them against the same fate in both lives. He is further instructed to give them the recent example of what happened to them in Badr, for they may have forgotten the example of Pharaoh and the unbelievers before him and how they were overwhelmed by God’s stern retribution. “Say to those who disbelieve: ‘You shall be overcome and gathered unto hell, an evil resting place. You have had a sign in the two armies which met in battle. One was fighting for God’s cause, the other an army of unbelievers. They saw with their very eyes that the others were twice their own number. But God strengthens with His succour whom He wills. In this there is surely a lesson for all who have eyes to see.’” (Verses 12-13)

"Ular o'z ko'zlari bilan ko'rdilar, boshqalar ularning o'z sonlaridan ikki baravar ko'p edi", degan gap ikki xil talqinga ega bo'lishi mumkin. "Ular" olmoshi, ya'ni "ko'rdilar" fe'lidan oldin kelgan olmosh kofirlarga ishora qiladi, deb olinishi mumkin, "boshqalar" esa bu holda musulmonlarga ishora qiladi. Bu shuni anglatadiki, sonining ko'pligiga qaramay, kofirlar musulmonlarning ancha kichik guruhini "o'z sonlaridan ikki baravar ko'p" deb tasavvur qildilar. Bu Allohning O'zi tomonidan belgilangan ish edi. U kofirlarni musulmonlar haqiqatda oz bo'lsalar ham, ularni juda katta kuch deb tasavvur qilishga yetakladi va bu ularning yuraklariga qo'rquv soldi.

The statement, “they saw with their very eyes that the others were twice their own number,” admits of two possible interpretations. The pronoun “they”, preceding the verb “saw” may be taken to refer to the unbelievers, whilst “the others,” in this case, refers to the Muslims. This means that despite their numerical superiority, the unbelievers imagined the much smaller group of Muslims to be “twice their own number”. This was by God’s own design. He led the unbelievers to perceive the Muslims as a very large force when they were indeed few in number, and this put fear into their hearts.

Xuddi shu gap teskari ma'noda ham tushunilishi mumkin, bu esa musulmonlar kofirlarni o'zlarining sonidan ikki baravar ko'p deb ko'rganini anglatadi, holbuki aslida ular uch baravar ko'p edi. Shunga qaramay, musulmonlar sabr-toqatli bo'ldilar va g'alabaga erishdilar.

The same statement could be interpreted in the opposite fashion, which suggests that the Muslims saw the unbelievers as “twice their own number” when in actual fact they were three times as many. Nevertheless, the Muslims were steadfast and achieved victory.

Eng muhim omil — g‘alabaning Alloh ko‘magiga va Uning rejasiga nisbat berilishidir. Bu o‘zi kofirlar uchun ogohlantirish bo‘lib, ularni ruhan tushkunlikka soladi. Shu bilan birga, mo‘minlarni mustahkamlaydi va ularning dushmanlarini xor qiladi, shunchaki mo‘minlar hech qanday qo‘rquvga ega bo‘lmaydigan darajada. Badr vaziyatining o‘ziga xos sharoitlari ikkala elementni ham talab qilar edi. Boshqacha aytganda, Qur’on ikkala jihatda ham ish olib borayotgan edi.

The most important factor here is the attribution of victory to God’s aid and His planning. This, in itself, serves as a warning to the unbelievers and has a demoralising effect on them. At the same time, it strengthens the believers and decries their enemies, so much so that the believers have no fear. The particulars of the situation pertaining at Badr required both elements. In other words, the Qur’ān was working on both aspects.

Haqiqatdan yuz o‘giradigan va Xudoning shariatini inkor etadigan kofirlarni mag‘lub etish haqidagi Xudoning va’dasi barcha zamonlar uchun o‘z kuchida. Xuddi shunday, mo‘minlarga, garchi ular oz sonli bo‘lsalar ham, g‘alaba berish haqidagi Xudoning va’dasi ham barcha zamonlar uchun o‘z kuchida. Bu g‘alaba, oxir-oqibat, Xudoning yordamiga bog‘liq bo‘lib, U uni xohlagan kishisiga ato etadi. Bu haqiqat hozirgi zamon uchun ham, kelajak uchun ham o‘z kuchini saqlab qoladi.

God’s promise to defeat those unbelievers who swerve from the truth and who reject God’s constitution is valid for all time. Similarly, God’s promise to grant victory to the believers, even though they may be few in number, is also valid for all time. That victory depends, in the last resort, on God’s help, which He grants to whomever He wills. This fact also remains true for the present as for the future.

Mo'minlarga bu haqiqat ekaniga ishonch hosil qilish, Alloh va'dasining albatta amalga oshishiga qat'iy ishonish kifoya. Ular qo'llaridan kelgan barcha narsani qilishlari, so'ngra Xudoning irodasi ro'yobga chiqquncha sabr-toqatli bo'lishlari lozim. Ular voqealarni shoshirmasliklari kerak va g'alaba uzoq kechikayotgandek tuyulsa ham umidsizlikka tushmasliklari kerak. Hamma narsa Xudoning O'z vaqtida, har bir voqea uchun eng mos paytni belgilovchi donoligiga muvofiq amalga oshadi.

The believers need only to be certain that this is the truth and to be confident that God’s promise will be fulfilled. They must do all in their power and then be patient until God’s will is done. They must not precipitate events, nor should they despair if victory seems long coming. Everything is done in God’s own good time, according to His wisdom which determines the most suitable time for every event.

Albatta, bunda ko'zi bor har bir kishi uchun ibrat bor. Ko'rish uchun ko'z, anglash uchun qalb va fikr qilish uchun aql bo'lishi kerakki, ibrat to'liq tushunilsin.

“In this there is surely a lesson for all who have eyes to see.” There must be eyes to see and hearts to understand and minds to reflect, so that the lesson is fully understood.

Boshqacha aytganda, kun-u tun har lahzada saboq beriladi, lekin kam kishi bunga e'tibor qiladi.

Otherwise, lessons are given at every moment of the day and night, but few pay heed.

Qur’ondagi ushbu surraning keyingi oyatlari Qur’on qismining asosan musulmon jamoatini tarbiyalashga qaratilgan bo‘lagiga tegishlidir. Bu oyatlarning birinchisi insonlarni to‘g‘ri yo‘ldan og‘diradigan, agar ular to‘g‘ri nazorat qilinmasa, nozik va tabiiy rag‘batlarni belgilaydi. Ularni nazorat qilish uchun inson doim ogoh bo‘lishi, yanada yuksak ufqlarga intilishi hamda Alloh huzuridagi rohatlarga intilishi kerak, chunki ular dunyoviy rohatlardan albatta ustundir.

The next few verses in the sūrah fall within that part of the Qur’ān which is mainly concerned with educating the Muslim community. The first of these verses identifies those subtle, natural incentives which cause people to deviate from the right path, unless they are properly checked. In order to control them, one must always be on the alert, yearn for more sublime horizons and aspire to those comforts which remain with God, for these are indeed far superior to worldly comforts.

Dunyoviy lazzatlarga berilish va shaxsiy istak hamda zavqlarga ustunlik berish, shubhasiz, inson ongini chalg'itadi va unga hayotning haqiqatlaridan qanday mevalar terishi yoki qanday saboqlar olishi mumkinligini o'ylashga to'sqinlik qiladi. Shunday qilib, odamlar oson, jismoniy lazzatlarga botib ketadilar va ulardan keyin nima borligini, ya'ni yanada yaxshi va oliyroq qulayliklarni ko'ra olmaydilar. Shu tariqa ular arzon jismoniy lazzatdan yuqoriga qarash zavqidan mahrum bo'ladilar hamda insonning, Xudo bu buyuk hukmronlik – Yer ustida mas'ul qilib qo'ygan mavjudotning buyuk vazifasiga mos keladigan yuksak maqsadlar bilan band bo'lishdan ham mahrum qoladilar.

Pursuing worldly pleasures and giving priority to personal desires and pleasures will no doubt distract a person’s mind and prevent him from reflecting on what fruits one is bound to reap or what lessons one can learn from the facts of life. People are thus drowned in easy, physical pleasures, unable to see what lies beyond of better and superior comforts. They are thus deprived of the enjoyment of looking beyond cheap, physical pleasure, or being preoccupied with the nobler concerns which fit with the great role of man, the creature God has placed in charge of this great dominion, the earth.

Ushbu jismoniy lazzatlar, dunyoviy qulayliklar va rag'batlar shunga qaramay Yaratuvchi tomonidan insonga tabiiy ravishda hayotning davomiyligini saqlash kabi muhim vazifani bajarish uchun ato etilgan. Shu sababli Islom ularni bostirishni ma'qullamaydi. U bu ehtiyojlarni tartibga solish, me'yorda ushlash va nazorat ostiga olishni targ'ib qiladi. Islom inson bu istaklarni nazorat qila olishini xohlaydi, ular esa insonni nazorat qilmasligi kerak. Islom insonda yuksaklik hissini rivojlantiradi va uni yuqoriroq va ulug'roq narsalarga intilishga yordam beradi.

Those physical pleasures and worldly comforts and incentives are, nevertheless, naturally infused in man by the Creator to fulfil the essential role of preserving the continuity of life. Hence, Islam does not approve of their suppression. It advocates that they should be regulated, moderated and brought under control. Islam wants man to be able to control these desires, not to be controlled by them. I lam promotes the feeling of the sublime in man and helps him look to what is higher and superior.

Shunday qilib, Qur’ondagi ushbu oyat musulmon jamoasining tarbiyasiga qaratilgan bo‘lib, bu barcha qulayliklar va lazzatlarni eslatadi, shu bilan birga, bu dunyoda o‘z tabiiy istaklarini nazorat qilganlar uchun oxirat hayotida tayyorlangan turli xil jismoniy va ruhiy lazzatlarni ham tasvirlaydi. Bular qisman, o‘zining olijanob insoniy darajasini saqlab qolganlar va bu dunyoning arzon, jismoniy zavqlariga o‘zlarini mag‘lub etishga yo‘l qo‘ymaganlar uchun kutilayotgan mukofotdir.

Hence, that Qur’ānic statement, which is concerned with the education of the Muslim community, mentions all these comforts and pleasures, but portrays alongside them a variety of physical and spiritual pleasures which are provided in the life to come for those who control their natural desires in this life. These are, in part, the reward awaiting those who maintain their noble human standard, and who do not allow themselves to be overwhelmed by the cheap, physical enjoyments of this world.

Bitta oyatda sura hayotdagi eng yoqimli lazzatlarni bir joyga jamlaydi:

In a single verse the sūrah groups together the most enjoyable pleasures of this life:

ayollar, bolalar, cheksiz boylik, go'zal otlar, unumdor yer va chorva mollari. Bular, o'z-o'zicha yoki ular egalariga boshqa lazzatlarni ta'minlay olganligi sababli, dunyoviy lazzatlarning umumiy yig'indisini tashkil etadi. Biroq, quyidagi oyat oxirat lazzatlarini bayon etadi: ostidan daryolar oqib turadigan bog'lar, iffatliligi bilan tanilgan turmush o'rtoqlar va bulardan ham ko'proq narsa:

women, children, endless wealth, splendid horses, fertile land and cattle. These represent the total sum of worldly pleasures, either by themselves, or because of what they can provide for their owners by way of other pleasures. The verse which follows, however, identifies the pleasures of the hereafter: gardens through which running waters flow, spouses renowned for their chastity, and what is much more:

Xudoning roziligi. Bular dunyo lazzatlaridan yuqoriroq narsaga nazar solgan va Xudo bilan yaxshi munosabatni saqlagan har bir kishi uchun tayyorlangan.

God’s good pleasure. These are in store for anyone who looks beyond the pleasures of this world and maintains good relations with God.

Insonga zeb berilgan narsalar: ayollar va bolalar, to'plangan oltin va kumush xazinalari, zotdor otlar, chorva mollari va ekinzorlar orqali dunyoviy istaklardan bahramand bo'lish.

Alluring to man is the enjoyment of worldly desires through women and offspring, heaped-up treasures of gold and silver, horses of high mark, cattle and plantations.

Bu dunyo hayotining matohlaridir. Eng yaxshi maqsad esa Allohning huzuridadir. Ayting: "Sizlarga bulardan ham afzalroq narsalarni aytib beraymi? Taqvodor kishilar uchun Rabblari huzurida, ostidan daryolar oqib turadigan, u yerda abadiy qoladigan jannatlar, pok juftlar va Allohning roziligi bor." Alloh bandalariga nazar soluvchidir. Ular: "Ey Rabbimiz, biz albatta iymon keltirdik, bizning gunohlarimizni mag'firat qil va bizni do'zax azobidan saqla", deydilar. Ular sabr qiluvchilar, rostgo'y kishilar, itoatkor, Alloh yo'lida infoq qiluvchilar va tong vaqtida istig'for aytuvchilardir. (14-17-oyatlar)

These are the comforts of this life. With God is the best of all goals. Say: Shall I tell you of better things than these? For the God-fearing there are, with their Lord, gardens through which running waters flow where they shall dwell forever, and wives of perfect chastity, and God’s good pleasure. God is mindful of His servants, those who say: “Our Lord, we have indeed accepted the faith. Forgive us our sins and keep us safe from the torments of the fire.” They are the patient in adversity, the true to their word, the devoted who spend in the cause of God, and those who pray for forgiveness at the time of dawn. (Verses 14-17)

"Insonni dunyoviy istaklardan bahramand bo‘lish o‘ziga jozibali ko‘rinadi." Arabcha asl matnda bu gapdagi fe'l majhul nisbatda ifodalangan bo‘lib, bu sevgi insonning tabiatiga xos ekanini ko‘rsatadi. Demak, bu haqiqat bayonidir. Inson, albatta, bu lazzatlardan bahramand bo‘lishni yaxshi ko‘radi. Shuning uchun bu sevgini inkor etish yoki uni qoralash va qoralab-la'natlashga hojat yo‘q. U inson hayotining davom etishi va taraqqiy etishi uchun zarur narsadir. Lekin shu bilan birga, inson tabiatiga singdirilgan yana bir tomon bor, u ham bo‘lsa, bu sevgini muvozanatda tutish va insonni unga shunchalik berilib ketishdan saqlashdir, natijada u o‘zining tarkibidagi ruhiy unsurning buyuk ta'siridan mahrum bo‘lib qolmasligi kerak. Bu jihat insonga yuksakka intilish va istaklarini nazorat qilib, ularni munosib va o‘rinli darajada qondirish qobiliyatini beradi. Shunday qilib, u bu dunyodagi kamolotiga erishadi, shu bilan birga inson hayotini ruhan yuksaltiradi va Xudoning rizosidan bahramand bo‘lishi mumkin bo‘lgan oxirat hayotiga umid bog‘laydi. Bu qobiliyat dunyoviy istaklarni jilovlab, ularni poklab, xavfsiz chegaralarda ushlab turishi mumkin, shunda jismoniy lazzatlar inson ruhini va uning intilishlarini bosib ketmaydi. Xudoga yuzlanish va Undan qo‘rqish o‘sha intilishlarga erishishning yo‘lidir.

“Alluring to man is the enjoyment of worldly desires.” In the original Arabic text, the verb in this sentence is expressed in the passive voice which indicates that this love is part of man’s nature. Hence, this is a statement of fact. Man certainly loves to enjoy these pleasures. There is no need, then, either to deny that love or to denounce and condemn it. It is essential for human life so that it may continue and progress. But there is certainly another side which is also infused in human nature and that is to balance that love and to guard man against total consumption by it to the extent that he loses the great effects of the spiritual element in his constitution. That aspect provides man with the ability to look up to the sublime and to control his desires and fulfil them in a befitting and appropriate measure. He can thus achieve his fulfilment here but, at the same time, elevate human life spiritually and look forward to the life to come where he can enjoy God’s good pleasure. This ability can hold worldly desires in check, purify them and keep them within safe limits so that physical pleasures do not overwhelm the human soul and its aspirations. To turn to God and to fear Him is the way to the achievement of those aspirations.

Oyat bu dunyoviy ehtiroslarni insonga chiroyli ko'rsatilgan deb ta'riflaydi. Unda bu ehtiroslarning xor qilingani yoki shunday muomala qilinishi kerakligi haqida na ochiq, na yashirin hech qanday ishora yo'q. Bizdan faqat ularning mohiyatini tushunib, ularni hayotimizda o'z o'rniga qo'yish va ulardan ustun va olijanob bo'lgan narsalarni bostirishiga yo'l qo'ymaslik talab qilinadi. Darhaqiqat, bizdan o'sha lazzatlardan o'zimizga yetarli va zarur bo'lganini olganimizdan keyin yuksakroq ufqlarga intilish talab qilinadi.

The verse speaks of those worldly desires as being made alluring to man. There is no suggestion, implicit or explicit, that they are contemptible, or that they should be treated as such. We are only called upon to understand their nature in order to place them in their appropriate place in our lives and not allow them to suppress what is superior to and nobler than them. We are, indeed, called upon to aspire to higher horizons after we have taken what is sufficient and necessary for us of those pleasures.

Islom inson tabiatiga nisbatan realistik yondashuvi va uni bostirish emas, balki yuksaltirishga doimiy intilishi bilan ajralib turadi. Bugun tabiiy istaklarni "bostirish"ning zararli oqibatlari yoki bunday bostirishdan kelib chiqadigan ruhiy komplekslar haqida gapirganlar, bunday muammolarning asosiy sababi tabiiy istaklarni nazorat qilish emas, balki ularni bostirishdir, deb hisoblashadi. Bostirish tabiiy istaklarni qoralashdan yoki ularga nafrat bilan qarashdan kelib chiqadi. Bu esa insonni bir-biriga qarama-qarshi yo'nalishda tortadigan ikki xil bosim ostida qoldiradi.

Islam is distinguished by its realistic approach to human nature and its constant effort to elevate rather than suppress it. Those who talk nowadays of the harmful effects of the “suppression” of natural desires, or about psychological complexes which result from such suppression, agree that the main reason for such problems is the suppression of natural desires, not their control. Suppression stems from the condemnation of natural desires, or looking down on them with contempt. This places the individual under two kinds of pressure which pull in opposite directions.

Birinchidan, ichki bosim bor: ijtimoiy an’analar yoki din natijasida vujudga kelgan, jismoniy istaklar past va hech qachon mavjud bo‘lmasligi kerak, degan his. Ular gunohkor va yomon sifatida tasvirlanadi. Ikkinchidan, esa bu istaklarning o‘zi bosimi bor, uni yengib bo‘lmaydi, chunki ular inson tabiatida chuqur ildiz otgan va inson hayotida muhim o‘rin tutadi.

There is first the emotional pressure from within, the result of social traditions or religion, that physical desires are contemptible and should not have existed in the first place. They are portrayed as sinful and evil. There is, on the other hand, the pressure of these desires themselves which cannot be overcome because they are deeply rooted in human nature, having an essential role to play in human life.

Albatta, ular insonning tabiatiga befoyda qo‘yilmagan. Bu ziddiyat insonning ichida avj olar ekan, ruhiy murakkabliklarni keltirib chiqaradi. Psixologiya sohasida ixtisoslashgan olimlarning fikri shunday. Agar ularning nazariyasi to‘g‘ri deb faraz qilsak ham, baribir Islom insonni uning inson ruhining ikki qismi o‘rtasidagi bu ziddiyatdan asrab qolganini ko‘ramiz: nafsning istaklarini beandoza qondirishga, har xil oson lazzatlarga intilish vasvasasi bilan yuksakroq hayotga intilish orzusi o‘rtasidagi ziddiyatdan. U ikkalasining ham ro‘yobga chiqishini ta’minlaydi, izchillikni mo‘tadillik bilan birlashtiradi.

Indeed, they have not been made part of human nature in vain. As this conflict rages within man, it gives rise to psychological complexes. This is the opinion held by scientists specialised in psychology. Assuming that their theory is correct, we still find that Islam has kept man safe from this conflict between the two parts of his human soul, the temptation to indulge in wanton satisfaction of desire and seek every type of easy pleasure and the aspirations to a nobler existence. It caters for the fulfilment of both, combining continuity with moderation.

Shubhasiz, ayollar va bolalar insonning eng muhim va eng kuchli istaklari orasidadir. Ushbu istaklarni sanab o'tuvchi matnda ularga "to'plangan xazinalar, oltin va kumush" ham qo'shib aytilgan. "To'plangan xazinalar" iborasi boylikka cheksiz ochko'zlikni anglatadi. Agar bu yerda faqat boylikni sevish nazarda tutilganda edi, Qur'on shunchaki "pul" yoki "oltin va kumush" degan atamani ishlatar edi.

It goes without saying that women and children are among the most important and strongest desires of man. Coupled with these in the text listing the desires of this world are “heaped-up treasures of gold and silver”. The phrase “heaped-up treasures” implies a consuming greed for wealth. If it was merely a love of wealth that is meant here, the Qur’ān would simply have used the term “money”, or “gold and silver”.

“Yig‘ilgan xazinalar” degan ibora esa yana bir ma’noni qo‘shadi: bu xazinaning o‘zi uchun, ya’ni boylikning o‘zi uchun to‘planishi demakdir. Bu yerda nazarda tutilayotgan narsa oltin va kumushni to‘plashga bo‘lgan ochko‘zlik bo‘lib, boylik to‘plash insoniyatning tabiiy istagi hisoblanadi, u bu boylik qanday maqsadda ishlatilishidan qat’i nazar, ayniqsa boshqa istaklarni qondirishda foydalanilishidan qat’i nazar mavjud bo‘ladi.

“Heaped-up treasures,” however, adds a further connotation, that is treasure for its own sake. The implication here being the greed to amass gold and silver, because the mere amassing of wealth is a human desire, regardless of what that wealth may be used for, especially in satisfying other desires.

Qur’ān verse text is wrapped in { } in the source only if present; here the verse is quoted in English without braces, so no ﷺ is needed. No mention of the Prophet appears in this passage. Qur’ānic verse sonra “yaxshi zotli otlar” deb qo‘shimcha qiladi. Hatto mashinalar bilan to‘la moddiy dunyoda ham otlar barcha odamlar sevadigan va intiladigan zavqlar qatorida qolmoqda. Qo‘chqor ot go‘zallikni quvvat, bardoshlilik, aql-zakovat va egasi bilan yaqin munosabat bilan birlashtiradi. Hatto otga minmaydiganlar ham chopayotgan jonli otning manzarasiga mehr qo‘yadi. Keyin chorva mollari va ekin-tikinlar zikr etiladi. Ikkalasi ham bizning ongimizda va haqiqiy hayotda bir-biri bilan chambarchas bog‘langan. Odamlar yerdan o‘sib chiqayotgan o‘simliklar, hayotning gullab-yashnashi manzarasini sevadi. Bunga mulk egalik istagi qo‘shilganda, chorva mollari va ekin-tikinlarga albatta intiladi.

The Qur’ānic verse then adds, “horses of high mark.” Even in the material world of machines in which we live, horses remain among those pleasures loved and desired by all people. A stallion combines beauty with vigour, strength, intelligence and a close relationship with his owner. Even those who do not ride horses warm to the sight of a lively horse as it runs. Cattle and plantations are then mentioned. The two are closely linked together in our minds and in real life. People love the scene of plants growing out of the earth, of life blossoming. When the desire of ownership is coupled with this, then cattle and plantations are certainly craved.

Ushbu oyatda zikr qilingan barcha istaklar odamlar intilib erishmoqchi bo'lgan narsalarning shunchaki namunalaridir. Shu tarzda ko'rsatilgan narsalar Qur'on birinchi marta muxotab qilgan jamoatga ayniqsa jozibali edi, ammo ularning ko'pchiligi barcha davrlardagi barcha odamlarni o'ziga jalb qiladi.

All the desires mentioned in this verse are mere examples of what people strive to have. The ones so identified were particularly appealing to the community which the Qur’ān addressed for the first time, but many of them appeal to all people in all ages.

Qur’ān ularni haqiqiy qadridan oldin eslatadi, toki ular har bir mo‘minning ustuvorliklar ro‘yxatida o‘z o‘rniga ega bo‘lsin: “Bular dunyo hayotining matohidir.” (14-oyat)

The Qur’ān mentions them before stating their real value so that they are given their proper place in the list of priorities of any believer: “These are the comforts of this life.” (Verse 14)

Barcha shu orzu-havaslar va ularga o‘xshash boshqa narsalar bu dunyo hayotining zavq-safolaridir.

All these cherished desires, and all similar ones, are the comforts of this life.

Shuni ham qo'shib qo'yish kerak, deb o'ylayman: arab matnida "bu hayot" yoki "dunyo" degan atama "quyi hayot" ma'nosini anglatadi. Demak, bu hayot yuksak hayotning yoki yuqori ufqning bir qismi emas. Bular faqat dunyo hayotidagi oson rohatlar va qulayliklardir. Bularning barchasidan afzali, chunki u mohiyatan ancha yuksak va inson qalbini dunyoviy istaklar ta'siriga berilib ketishdan saqlashga yordam beradigan narsa — bu Alloh huzurida qoladigan narsadir. Uni xohlagan har bir kishi topishi mumkin, va u dunyo lazzatlarining o'rnini bemalol bosadi: "Ayting: Sizlarga bulardan ham yaxshiroq narsalarni xabar qilaymi? Taqvodorlar uchun Robbilari huzurida ostidan daryolar oqib turadigan, ularda abadiy qoladigan bog'lar, pok juftlar va Allohning roziligi bor. Alloh bandalariga nazar qiluvchidir" (15-oyat).

Perhaps we should add here that in the Arabic text, the term “this life”, or “dunyā”, connotes “the lower life”. Hence, they are not part of the sublime life or of the higher horizon. They are indeed the easy comforts of the life of this world. What is better than all this, because it is essentially nobler and it helps protect the human soul against being consumed by worldly desires, is that which remains with God. This is available to anyone who wants it, and it more than compensates for the pleasures of this world: “Say: Shall I tell you of better things than these? For the God-fearing there are, with their Lord, gardens through which running waters flow where they shall dwell forever, and wives of perfect chastity, and Gods good pleasure. God is mindful of His servants.” (Verse 15)

Payg'ambarga (ﷺ) taqvodorlarga bu oxiratdagi rohatlar haqida xushxabar berish buyurilgan. Shuni e'tiborga olish kerakki, bu rohatlar umuman olganda jismoniydir. Lekin ular bilan bu dunyo rohatlari o'rtasida muhim farq bor. Bu rohatlar faqat Allohdan doimo xabardor bo'lib yashaydigan taqvodorlargagina beriladi. Bu xabardorlik ruh va tanaga aniq mo'tadillashtiruvchi ta'sir ko'rsatadi. U insonni o'z istaklariga butunlay g'arq bo'lib ketishdan, hayvon kabi istaklarini qanday bo'lsa ham qondirishga intilishdan saqlaydi. Shuning uchun taqvodorlar o'ziga va'da qilingan bu jismoniy rohatlarni kutganlarida, ularni hayvoniy istakning nazoratsiz kuchidan xoli bo'lgan yuksak ruhiyat bilan kutadilar. Hatto bu hayotda, va'da qilingan manziliga, Allohning huzuriga yetishdan ancha oldin ham, ular bu samoviy rohatlarni kutish orqali yuksaladilar.

The Prophet is commanded to give the happy news of these comforts of the hereafter to those who are described as “the God- fearing”. We note that these comforts are, generally speaking, physical. There is, however, an essential difference between them and the comforts of this world. These are provided only to the God- fearing, who are always conscious of God. This consciousness has a definite moderating influence on both the spirit and the body. It prevents man from being totally consumed by his desires, striving like an animal to fulfil them in any way he can. Hence, when the God-fearing look forward to these physical comforts which they are promised, they do so with a sublimity which remains free of the uncontrolled vigour of animal desire. Even in this life, long before they arrive in their promised abode, close to God, they are elevated by looking forward to these heavenly comforts.

Ular bu dunyoda yo‘qotgan dunyoviy istak va lazzatlarining shunchaki o‘rnini qoplashdan ko‘ra ko‘proqni oxiratda topadilar. Agar bu hayot lazzatlariga unumdor bog‘lar kirgan bo‘lsa, oxiratda ularda ostidan suvlar oqib turadigan jannatlar bor.

They find in them more than a mere compensation of the worldly desires and pleasures they miss in this world. If the pleasures of this life included fertile plantations, they have in the hereafter gardens through which running waters flow.

Bundan tashqari, ular ham, ularning bog'lari ham abadiy yashaydi, bu dunyodagi bog'lardan farqli o'laroq, odamlar ulardan faqat cheklangan muddat davomida bahramand bo'ladi. Bu dunyodagi ayollar va bolalardan olinadigan zavqlardan farqli o'laroq, oxiratda mukammal iffatli juftlar bor. Ularning poklik-pokizaligi ularni bu dunyoda odamlar ayollardan istaydigan narsadan ancha ustun qiladi. Yuqori zotli otlar va chorva mollari, shuningdek, uyub tashlangan oltin va kumush xazinalarga kelsak, bularning barchasi bu dunyoda ko'proq va kattaroq qulayliklarga erishish vositasi sifatida qaraladi. Oxiratda esa barcha qulayliklar hammaga bepul mavjud bo'ladi.

Moreover, both they and their gardens live forever, unlike the plantations of this world which people enjoy only for a limited period of time. In contrast to the pleasures of women and children in this life, there are in the hereafter wives of perfect chastity. Their purity makes them far superior to what people desire of women in this life. As for the horses of high mark and the cattle, and the heaped-up treasures of gold and silver, all these are viewed in this life as means to achieve more and greater comforts. In the hereafter, all comforts are freely available to everyone.

Maqsadlarga erishish uchun maxsus vositalar talab etilmaydi.

No special means are required to achieve any ends.

Qolgan narsa barcha qulayliklardan ancha ustun turadi, ya’ni “Allohning rizosi”. Mo‘min kishi uchun bu rizo bu dunyo va oxirat hayotining ikkalasidan ham qimmatliroqdir. Bu rizoni ifodalash uchun ishlatiladigan arabcha atama muhabbat, mehr-oqibat, g‘amxo‘rlik va rahm-shafqat kabi cheksiz ma’nolarni o‘z ichiga oladi.

There remains what is far superior to all comforts, namely, “God’s good pleasure.” His pleasure is, to a believer, more precious than this life and the life to come combined. The Arabic term which is used to express this pleasure has endless connotations of love, tenderness, care and compassion.

“Xudo bandalariga nisbatan ehtiyotkordir.” U bandalarining tabiatini va uning tarkibiga kiradigan turtki hamda rag‘batlarni biladi. Shuningdek, insoniy tabiatga qaysi ko‘rsatma va yo‘riqlar mos kelishini ham biladi. Uni bu dunyoda va oxirat dunyosida qanday boshqarishni ham biladi.

“God is mindful of His servants.” He knows their nature and the motivations and incentives which form part of it. He also knows what suits human nature in the way of directives and instructions. He knows how to deal with it in this life and the life to come.

Shundan so'ng, Parvardigorlik oldida taqvodor kishilarning munosabatini tasvirlaydi, bu munosabat ularga Xudoning rizoligi kabi ne'matni keltiradi: "Ular aytadilar: «Parvardigorimiz, biz albatta iymon keltirdik. Bizning gunohlarimizni mag'firat qil va bizni do'zax azobidan saqla»". Ular musibatda sabr qiluvchilar, so'zlarida sobit turuvchilar, Xudo yo'lida sarflovchi itoatkorlar va seher vaqtida istig'for aytuvchilardir. (16-17-oyatlar)

The passage then describes the relationship of the God-fearing with their Lord, which earns them this blessing of God’s good pleasure: “Those who say: ‘Our Lord, we have indeed accepted the faith. Forgive us our sins and keep us safe from the torment of the fire.’ They are the patient in adversity, the true to their word, the devoted who spend in the cause of God, and those who pray for forgiveness at the time of dawn.” (Verses 16-17)

Ularning duosi ularning Allohdan qo'rqadigan kishilar ekanligidan dalolat beradi. Ular avval o'zlarining mo'min ekanliklarini bayon qiladilar, so'ng shu imon kuchiga tayanib, Allohdan gunohlarini kechirishini va ularni Do'zaxdan saqlashini so'raydilar.

Their prayer is indicative of the fact that they are God-fearing. They state first that they are believers, before they appeal to God on the strength of that faith to forgive them their sins and to keep them safe from the Fire.

Ularning har bir fazilati inson hayotida va musulmon jamiyati hayotida katta qadrga ega. Ularning musibatlarga sabr qilishi shuni anglatadiki, ular og‘riqni shikoyatsiz chidaydilar. Ular qat’iy turadilar, imon farzlarini ado etishdan xursand bo‘ladilar, o‘zlarini Allohga emas, balki Xudoga taslim qiladilar va o‘ziga duch kelgan har qanday narsani Xudoning irodasi va rejasining bir qismi sifatida qabul qiladilar. Rostgo‘ylik esa ularning inson hayotining tayanchi bo‘lgan haqiqatni yuraklariga yaqin tutishlarini ko‘rsatadi. Ular yolg‘onni nafratlanarli deb biladilar, chunki yolg‘on biror foyda olish yoki biror zararni chetlab o‘tish uchun haqiqatni aytishga to‘sqinlik qiladigan ojizlik holatidan dalolat beradi.

Every one of their qualities is of great value in human life and in the life of the Muslim community. Their patience in adversity suggests that they endure pain without complaint. They remain steadfast, happy to fulfil the duties of their faith, submitting themselves to God and accepting whatever happens to them as part of God’s will and design. Being truthful shows that they hold the truth, which is the mainstay of human life, dear to their hearts. They find lying contemptible, for lying is indicative of a state of weakness which prevents one from telling the truth, in order to realise some benefit or to avoid some harm.

Ularning ibodati bandaning Rabbisi oldidagi burchini ado etishidir.

Their devotion is a fulfilment of the duty of the servant towards his Lord.

Bundan tashqari, bu insonni yuksaltadi, chunki u ibodatini koinotdagi yagona Xudoga bag'ishlaydi, boshqa hech kimga emas. Xudo yo'lida sarflash insonni moddiy dunyo asoratidan va boylikka bo'lgan ochko'zlikdan xalos qiladi. Shuningdek, u inson birodarligi haqiqatini shaxsiy farovonlik istagidan yuqori qo'yadi. U inson hayotiga munosib bo'lgan, o'zaro asosdagi ijtimoiy xavfsizlikka erishadi.

Moreover, it elevates man because he addresses his devotion to the only God in the universe, not to anyone else. Spending in the cause of God liberates man from the captivity of the material world, and from the greed for wealth. It also places the reality of human brotherhood above the desire for personal comfort. It achieves social security on a mutual basis which is worthy of human life.

Tong vaqtida gunohlarni kechirish uchun ibodat qilish ushbu holatga poklik va mehr-shafqat ma'nolarini qo'shadi. Haqiqatan ham, faqat tong haqida eslash kechaning shu qismining, tong otishidan oldin bo'ladigan go'zal his-tuyg'ularni xotiramizga keltiradi. O'sha paytda hamma narsa go'zal, pok va tinch bo'ladi. Inson fikrlari eng sofligicha bo'ladi. Buzilmagan insoniy tabiatning ichki sabablari harakatga keladi. Bularning barchasiga Allohdan gunohlarni kechirishni so'rash sharti qo'shilganda, muhit ham insonning ichki qalbida, ham koinotning ichki olamida to'liq poklik holatiga kiradi. Ikkalasi ham insonni ham, koinotni ham yaratgan Yaratuvchi – Egamizga haqiqatan itoat etadi.

To pray at dawn for forgiveness adds to all this connotations of purity and compassion. Indeed, the mere mentioning of dawn reminds us of the lovely feelings of this particular part of the night, shortly before the break of day. At that time, everything is beautiful, pure and still. Man’s thoughts are at their purest. The inner motives of uncorrupted human nature are at work. When we add to all this the condition of praying to God for forgiveness, then the atmosphere is one of total purity in both the inner soul of man and the inner soul of the universe. Both are truly submissive to God, the Creator of both man and the universe.

Bu muhim fazilatlar bilan ajralib turadigan taqvodorlarga "Allohning rizoligi" nasib etadi. Ular bunga loyiqdirlar, shuningdek, u bilan birga Allohning rahmati va inoyati bilan bog'liq bo'lgan barcha narsalarga ham ega bo'ladilar. Bu, shubhasiz, dunyoviy farovonlikning har qanday turidan va insonning har qanday istaklaridan ustundir.

The God-fearing, who are characterised by these essential qualities, will have “God’s good pleasure.” They deserve it, and with it all that is associated with God’s compassion and grace. It is certainly superior to any worldly comfort and to any of man’s desires.

Biz Qur’on insonning ruhiyatiga qanday yondashishini kuzatamiz. Uning yondashuvi yerdagi insondan boshlanadi. Asta-sekin, lekin izchil ravishda, u inson ruhini yuksak ufqlarga ko‘taradi, to uni eng oliy jamiyatga osonlik va mehr bilan olib kiradi. U insonning zaifligini, uning intilishlari va tabiatini hech qachon unutmaydi. Shu bilan birga, u insonning qobiliyatlarini va orzu-intilishlarini mayin yo‘naltiradi, hech qanday intilishni bostirmasdan va zo‘rlikdan foydalanmasdan. U, shuningdek, inson hayotining davom etishi va taraqqiy etishi zarurligini e’tiborda tutadi. Bu Xudoning usulining tabiatidir: “Xudo o‘z bandalariga mehribondir.”

We note how the Qur’ān deals with the human soul. Its approach begins with man on earth. Gradually but steadily it elevates the human soul to higher horizons until it brings it into the highest society with ease and compassion. It never forgets man’s weakness, nor his motives and nature. However, it directs man’s abilities and aspirations gently, without the suppression of any motive and without the use of force. It is also mindful that human life should continue and progress. This is the nature of God’s method: “God is mindful of His servants.”

Ol-Imron (Asosiy tushunchalar) 1 - 17

Islom dinining poydevori

Qur'on va oldingi vahiylar

Ikki turdagi vahiy

Idrok egalari uchun saboq

Yolg'on va haqiqiy tasalliylar

Barcha qulayliklardan afzal