So'zlar, g'oyalar va tushunchalar maydonidan sura endi qurolli jang maydoniga o'tadi: Uhud jangiga.

From the battlefield of words and ideas and concepts the sūrah turns now to that of armed combat: the Battle of Uĥud.

Uhud jangi faqat qurolli to‘qnashuv emas edi; aksincha, u musulmon vijdoni ichidagi kurash edi. Uning doirasiga insonning butun xulq-atvori, his-tuyg‘ulari, hissiyotlari, intilishlari, instinktlari va cheklovlari kirar edi. Qur’on esa inson qalbini eng mehribon va muloyim tarzda, har qanday majburiy to‘qnashuvdan ko‘ra keng qamrovli va samarali yo‘l bilan tarbiyalash uchun xizmat qilar edi.

Uĥud was not, however, solely an armed confrontation; it was rather a struggle within the Muslim conscience. Its scope encompassed the whole gamut of human behaviour, feelings, emotions, aspirations, instincts and limitations. The Qur’ān was there to coach the human soul in the most caring and gentle way, and in a manner that is more comprehensive and effective than any forceful confrontation.

Avval g‘alaba keldi, so‘ngra mag‘lubiyat. Biroq shirinroq va buyukroq zafar hali oldinda edi. Bu ma’rifat zafari va Qur’on bayon etgan haqiqatlarni aniq anglash zafari edi. Bu haqiqatlarning e’tiqod sifatida qaror topishi zafari edi. Musulmonlarning qalblari sinovdan o‘tkazildi va poklandi, ularning safları ajratildi va butun jamoa oldingidan aniqroq tushunchalar, qat’iyroq qadriyatlar va kuchliroq tuyg‘ular bilan oldinga bordi. Bundan tashqari, munofiqlarning ko‘pchiligi ajratib olindi. Keyingi voqealarda munofiqlik va samimiyatning belgilari — his-tuyg‘ularda, so‘zlarda, xulq-atvorda va amallarda namoyon bo‘ladigan xususiyatlari yanada ravshanroq bo‘ldi, shuningdek, imonning majburiyatlari va u bilan bog‘liq mas’uliyatlar ham. Jang musulmonlar uchun ilm, ibodat, tashkilotchilik, itoat va har qadamda Alloh taolo — yagona Xudoga to‘liq tayanishda zarur bo‘lgan tayyorgarlikni aniq belgilab berdi. Hamma narsa, g‘alaba vaqtida ham, mag‘lubiyat vaqtida ham, hayotda ham, o‘limda ham faqat Unga bog‘liq edi va shundaydir.

First came the victory, and then the setback. The sweeter and greater triumph, however, was still to come. It was the triumph of enlightenment and of a clarity of understanding the facts as the Qur’ān lays them down. A triumph of having those facts established as convictions. Muslim hearts were put to the test and purified, their ranks were set apart and the whole community proceeded with clearer concepts, more definite values, and stronger feelings than before. Furthermore, the hypocrites were largely set apart. In what ensued, the characteristics of hypocrisy and sincerity, as manifested in feelings, words, behaviour and actions, became much clearer, as did the obligations of faith and the responsibilities attendant on it. The battle clearly defined the preparations required of the Muslims in knowledge, devotion, organisation, compliance and total dependence on God Almighty, every step of the way. Everything was and is up to Him alone, in times of victory as in times of defeat, in life as in death.

Quraysh qabilasidan birinchi bo'lib oldinga chiqqan kishi Abū ʿÀmir edi. U "Rohib" laqabi bilan mashhur edi, lekin Payg'ambar ﷺ uni "Haddan oshuvchi" deb ataganlar. U Islomdan oldin Aws qabilasining yetakchisi bo'lgan, ammo Islomni qabul qilishdan bosh tortib, Payg'ambar ﷺga ochiq dushmanlik bildirgan. U Madinadan chiqib, Makkadagi Quraysh qatoriga qo'shilgan, maqsadi ularni musulmonlarga qarshi jipslashtirish edi. U makkaliklarni musulmonlarga qarshi urushga da'vat qilgan va ularga qabilasi Aws ning qo'llab-quvvatlashini va'da qilgan, u o'zini ko'rishlari bilanoq Aws lar unga ergashishini aytgan. U jang maydoniga birinchi bo'lib qadam qo'ydi, o'zini tanishtirdi va Payg'ambar ﷺ lashkaridagi o'z xalqiga o'z tomoniga o'tishga chaqirdi. Uni rad etishdi va la'natlashdi. "Xalqimga qandaydir yomonlik yetdi" deb e'lon qilib, u fanatik g'azab bilan musulmonlarga qarshi jang qilishga kirishdi.

The first man to come forward from the Quraysh was Abū. `Āmir, known as “the Monk”, but whom the Prophet nick-named “the Transgressor”. He was a leader of the Aws tribe before Islam but he refused to accept Islam and declared open hostility towards the Prophet. He had left Madinah to join the Quraysh in Makkah with the aim of rallying them against the Muslims. He enticed the Makkans to go to war against the Muslims, promising them the support of his tribe, the Aws, whom he said would follow him as soon as they saw him. He was the first man to step into the fighting arena, introduced himself and called over to his people among the Prophet’s army to come over to his side. He was rejected and cursed. Declaring that “some evil” had befallen his people, he went on to fight the Muslims with fanatical zeal.

Abu Dujona, Talha ibn Ubaydullah, Hamza ibn Abdulmuttalib, Ali ibn Abu Tolib, an-Nazir ibn Anas, Sa'd ibn ar-Rabi', va boshqalar jang boshlanganda ulkan jasorat ko'rsatdilar.

Abū Dujānah, Ţalĥah ibn `Ubayd Allah, Ĥamzah ibn `Abd al-Muţţalib, `Alī ibn Abī Ţālib, al-Nađīr ibn Anas, Sa`d ibn al-Rabī`, to mention but a few, showed tremendous courage when the combat started.

Kun boshida musulmonlar g'alaba qozonishdi va Quraysh qabilasining eng jasur 70 kishisi halok bo'ldi. Arab qo'shinlarining aksariyati tarqalib ketdi va ayollar lager qurgan joyga qarab qochdi. Ayollar ko'ylaklarini ko'tarib, o'zlari ham qochib ketishdi.

In the early part of the day, the Muslims prevailed and 70 of the most valiant of the Quraysh fell. The bulk of the Arab troops were scattered and ran back to where the women were camped. The women lifted their dresses and themselves took flight.

Musulmon kamonchilar kofirlarning chekinayotganini ko‘rib, Payg‘ambar ﷺ ular hech qachon tark etmasligini buyurgan belgilangan o‘rinlarini tashlab ketdilar. Ular: “G‘animat! G‘animat!” deb baqirar edilar. Ularning qo‘mondoni Payg‘ambar ﷺning ko‘rsatmalarini eslatib, ularni orqaga qaytarishga urindi, ammo ular e’tibor bermadilar. Ular o‘ljaga tashlanib, Uhud tog‘idagi o‘rinlarni himoyasiz qoldirdilar.

Ushbu xulosa jang barcha jihatlarini qamrab olmaydi va o‘sha kundagi barcha muhim voqealarni batafsil bayon etmaydi. Shu sababli, uni to‘ldirish uchun o‘sha esda qolarli voqeaning ayrim diqqatga sazovor holatlariga nazar tashlaymiz.

This summary by no means covers all aspects of the battle or details all the significant events of that day. As a complement, therefore, let us review some of the more remarkable incidents of that memorable episode.

Jangning eng qizg'in paytida, musulmon kamonchilarining o'z o'rinlarini tark etishi, mushriklarning ularni o'rab olishi, "Muhammad o'ldirildi" degan xabarning tarqalishi va musulmonlar orasida tartibsizlik boshlanganida, mushriklardan biri bo'lgan `Amr ibn Qamī'ah Payg'ambar ﷺ ga yaqinlasha oldi. O'sha chalkash holatda Nusaybah bint Ka`b al-Māziniyyah, shuningdek Umm `Imārah nomi bilan tanilgan ayol Payg'ambar ﷺ ni qat'iyat bilan himoya qilib turardi. U `Amr ibn Qamī'ahni qilichi bilan bir necha marta urdi, ammo u ikki qalqoni bilan yaxshi himoyalangan edi. Javoban u Nusaybahning yelkasiga qilichi bilan urib, uni og'ir yaraladi.

At the climax of the fighting, following the Muslim archers’ desertion of their positions, the encirclement by the idolaters, the cry that “Muĥammad had been killed”, and the outbreak of mayhem among the Muslims, `Amr ibn Qamī’ah was one of the unbelievers who managed to get close to the Prophet. In that bewildering state of confusion, a lady called Nusaibah bint Ka`b al-Māziniyyah, also known as Umm `Imārah, was staunchly covering the Prophet. She hit `Amr ibn Qamī’ah several times with her sword, but he was well-protected by his two shields. In return, he hit Nusaibah on her shoulder with his sword, seriously wounding her.

Abū Dujānah ham Payg'ambarni (ﷺ) himoya qilayotgan edi. Uning orqasiga yog'ilayotgan o'qlarga qaramay, u hech qachon chekinmadi va Payg'ambar (ﷺ) ustiga egilgancha turdi.

Abū. Dujānah was also shielding the Prophet. Despite the volley of arrows that were hitting his back, he never wavered, all the while leaning over the Prophet.

Bir payt Ţalĥah ibn ‘Ubaydulloh Payg‘ambarga tomon shoshilib bordi va faqat u himoya qilib turdi. U shu o‘rinda yiqilguncha turdi. Ibn Ĥibbon Payg‘ambarning xotini ‘Oisha roziyallohu anhodan rivoyat qiladi: uning otasi Abu Bakr aytdi: “Payg‘ambar ﷺ Uhudda yolg‘iz qolganlarida, men birinchi bo‘lib ularning oldiga bordim. Ularni himoya qilayotgan bir kishini ko‘rdim va dedim: ‘Bu Ţalĥah bo‘lsin; Ţalĥah bo‘lsin.’ Shu zum Abu ‘Ubayda ibn al-Jarrah qushday uchib yetib keldi, va ikkovimiz Payg‘ambar ﷺ oldiga shoshildik. U yerda Ţalĥahni yaralangan holda yiqilgan holatda topdik. Payg‘ambar ﷺ bizdan uning parvarishini qilishimizni so‘radilar. Payg‘ambar ﷺ o‘qdan yaralandilar, dubulg‘alarining ikki halqasi yuzlariga kirib qolgan edi. Men ulardan birini sug‘urib olish uchun bordim, ammo Abu ‘Ubayda meni u narsani o‘zi sug‘urishga ruxsat berishimni iltimos qildi. U halqani tishlari bilan ushlab, Payg‘ambar ﷺ ga zarar yetkazmaslikka ehtiyot bo‘lib, asta-sekin sug‘ura boshladi. U uni sug‘urib oldi, ammo o‘zining old tishi tushib ketdi. Keyin men ikkinchi halqani Payg‘ambar ﷺ yuzidan sug‘urib olish uchun bordim, ammo Abu ‘Ubayda yana meni shuni o‘ziga qoldirishga iltimos qildi. U uni ehtiyotkorlik bilan tishlari bilan sug‘urib oldi va yana bir old tishi tushib ketdi. Payg‘ambar ﷺ esa bu paytda bizni Ţalĥahga yordam berishga undar edilar, u o‘nlab joyidan yaralangan edi.” ‘Ali ibn Abu Ţolib Payg‘ambar ﷺ ning yarasini suv bilan yuvayotgan edi, Fotima esa, ya’ni uning xotini va Payg‘ambar ﷺ ning qizlaridan biri, unga yordam berardi. U yaradan oqayotgan qonni ko‘rib, somon kuydirib, yaraga qo‘ydi, shunda qon to‘xtadi.

Bu jang maydonidan olingan ba'zi lavhalar bo'lib, g'alaba bilan mag'lubiyat o'rtasida tebranib turgan to'qnashuvni tasvirlaydi; ularni ajratib turgan narsa faqat bir lahzalik itoatsizlik yoki vazifaga bir zum e'tiborsizlik edi. Uhud eng yuksak va eng past darajalarga guvoh bo'ldi, shuningdek, jasorat va mardlikning noyob namunalarini, shuningdek, munofiqlik va mag'lubiyatparastlikning namunalarini ham ko'rdi.

These are some glimpses from the battlefield of a confrontation that oscillated between victory and defeat, separated only by a passing disobedience or a fleeting neglect of duty. Uĥud witnessed the highest of the high and the lowest of the low, and saw unique examples of bravery and courage as well as of hypocrisy and defeatism.

Umumiy manzara musulmonlar orasidagi birdamlik yetishmasligini va ularning ba’zilarining ongida chalkashlik hamda noaniqlik holatini aks ettiradi. Alloh taolo irodasi bilan vaziyat achchiq natijaga va musulmonlar uchun og‘ir qurbonlarga olib keldi. Bularning eng jiddiysi Payg‘ambarning o‘zlari yaralanishi bo‘lib, bu ashobi uchun juda og‘riqli va iztirobli bo‘lgani shubhasiz. Shunday qilib, ular og‘ir narx to‘ladilar, ammo eng chuqur saboqni oldilar. Alloh ularning qalblarini sinamoqchi va safларини poklamoqchi edi. U, shuningdek, ularning jamoatini insoniyatni boshqarish va Uning tartibini yer yuzida eng mukammal, ayni paytda amalga oshirish mumkin bo‘lgan shaklda o‘rnatish kabi buyuk vazifaga tayyorlamoqchi edi.

The overall picture reflects a lack of cohesion and inconsistency among the Muslims and a state of confusion and haziness in some of their minds. As was God’s will, the situation led to a bitter outcome and heavy sacrifices for the Muslims. The most serious of these was the wounding of the Prophet himself, which must have been extremely painful and distressing for his companions. Thus they paid a heavy price, but they learnt a most profound lesson. God wanted to test their hearts and cleanse their ranks. He also wished to prepare their community for the greater mission of leading humankind and establishing His order on earth in its most perfect but realistic form.

Endi Qur’on o‘zining o‘ziga xos uslubida bu vaziyatga qanday yondashganini ko‘raylik. Qur’on matni jang voqealarini ketma-ketlikda bayon qilmaydi, balki ishtirokchilarning qalbi va ongida nima kechayotganini kuzatadi. Voqealar va hodisalar esa yo‘l-yo‘riq berish va aniqlik kiritish uchun material sifatida xizmat qiladi.

Let us now see how the Qur’ān, in its unique style, tackled the situation. The Qur’ānic text does not relate the events of battle in sequence, but traces what goes on inside the hearts and minds of the participants. Events and incidents are used as material for clarification and guidance.

{Esingizdami, ey Muhammad, sen erta tongda uyingdan chiqib, mo'minlarni jangdagi o'rinlariga joylashtirgan paytingni. Alloh eshituvchi va biluvchidir. Ikki guruhingiz esa, qo'rquvga tushib, sinishga yaqinlashgan edi, lekin Alloh ularning do'sti edi. Mo'minlar faqat Allohga tayansinlar.}

Remember when you set out from your home at an early hour to assign the believers to their battle posts. God hears all and knows all. Two of your groups were about to lose heart, but God was their protector. In God shall the believers trust. (Verses 121-2)

Bu, ko'rsatilgan kishilar ongida hali yangi va aniq bo'lgan holda, o'z dahshati va jonliligi bilan eslatilgan boshlang'ich manzaradir. Sura esa o'sha paytda ko'rinmagan boshqa omillarni diqqat markaziga qo'yadi. Birinchidan, Allohning barcha sodir bo'layotgan voqealardan xabardorligi va ularni bilib turishi. Qur'on musulmonlarni bu haqiqatga doim e'tibor qaratadi, toki ularning qalbida imon va tushuncha yanada aniq va chuqur bo'lsin. Bu Islom tizimining asosiy va eng muhim jihati bo'lib, uni qalb va aql bilan mustahkam egallamagan kishi bu dinni to'liq tushunganini da'vo qila olmaydi.

This is the opening scene, recalled in all its reality and vigour whilst still fresh and clear in the minds of those being so addressed. The sūrah, however, brings into focus other factors that were not visible at the time. First, God’s presence and knowledge of all that was going on. The Qur’ān always impresses this fact upon the Muslims so as to reinforce in their hearts a clearer and deeper faith and understanding. It is the major and most fundamental facet of the Islamic system and no one can claim a full understanding of this religion without it being firmly established in both their conscience and their mind.

“Esingizda bo‘lsin, siz erta tongda uyingizdan chiqib, mo‘minlarni jang o‘rinlariga joylashtirgan edingiz. Alloh eshituvchi va biluvchidir”. (121-oyat) Bu oyat Payg‘ambarimiz ﷺ ning ʿĀ’isha onamizning uyidan jangovar libosni kiyib chiqqanlari, sahobalar bilan maslahatlashganlari va ularning barchasi Madinadan tashqarida dushman bilan uchrashish kerak, degan qarorga kelganlari haqida. Payg‘ambarimiz ﷺ musulmon qo‘shinini tashkil etdilar, kamonchilarni ham o‘z vazifalari va jang maydonidagi o‘rinlariga joylashtirdilar. Lekin surada yangi bir haqiqat ham bayon etilmoqda: “Alloh eshituvchi va biluvchidir”. Qanday ulug‘ voqea! Yaratgan Egamiz hamma narsani kuzatib turgan edi. Qanday ajoyib! Alloh maslahatga guvoh bo‘lib turgan, hozir bo‘lganlarning qalbi va ongida nima kechayotganini ham bilib turgan edi.

“Remember when you set out from your home at an early hour to assign the believers to their battle posts. God hears all and knows all.” (Verse 121) This is a reference to the Prophet setting out from `Ā’ishah’s home, having donned his battle dress, consulted with his Companions and all of them having arrived at the consensus that the Muslims should go and meet the enemy outside Madinah. The Prophet went on to organise the Muslim troops, including the archers, assigning them duties and positions around the battlefield. But the sūrah also introduces a new fact: “God hears all and knows all.” What a momentous event. God Almighty was witnessing the proceedings. How awesome! God was witnessing the consultation and was aware of what was going on inside the hearts and minds of all those present.

Sura bu jangga oid muhokamani davom ettiradi, unda musulmonlar g'alabaga yaqin bo'lsalar ham, g'alaba qozona olmadilar. Sura munofiq Abdulloh ibn Ubayy va uning izdoshlariga ishora bilan boshlanadi, ular dinning manfaatlaridan ko'ra o'z shaxsiy manfaatlarini ustun qo'ygan edilar. Unda ikki musulmon guruhi haqida ham so'z boradi, ular deyarli ruhan tushkunlikka tushib, orqaga chekinmoqchi bo'lgan edilar, va sura o'q otuvchilarning o'lja izlab, o'z mavqelarini tark etishi bilan yakunlanadi, ularni o'ljaga bo'lgan ochko'zlik boshqargan edi. Jangda ba'zi musulmonlarning o'rnak bo'ladigan xatti-harakatlari musulmonlar lashkarini yakuniy va achinarli natijadan saqlab qola olmadi. Bu ularning safidagi kamchiliklar va fikrlaridagi chalkashlik natijasi edi.

The sūrah takes up the discussion of the battle in which, though they were close to victory, the Muslims did not prevail. It begins with a reference to the hypocrite `Abdullāh ibn Ubayy and his followers, who put their own selfish interests ahead of the interests of the faith. It alludes to the two Muslim groups who almost lost heart and withdrew, and concludes with the archers’ desertion of their positions, driven by greed in pursuit of booty. The exemplary conduct of some Muslims on the battlefield did not spare the Muslim camp the final and dismal outcome. This was the result of flaws in their ranks and confusion in their thinking.

Uhud voqealarini tahlil qilish va ko'rib chiqishga o'tishdan oldin, sura musulmonlarga Badr jangidagi g'alabalarini eslatadi. Bu ularga ikki vaziyatni solishtirish, g'alaba va mag'lubiyatning ildiz sabablari va natijalarini, shuningdek, o'zlarining zaif va kuchli tomonlarini o'ylab ko'rish imkonini beradi.

Before the sūrah goes on to analyse and review the events of Uĥud, however, the Muslims are reminded of their victory at the Battle of Badr. This provides them with the opportunity to compare the two situations and to reflect on the root causes and results of both victory and defeat, as also on their own weaknesses and strengths.

Ular g‘alaba va mag‘lubiyatning Ilohiy taqdir natijasi ekanini, ma’lum va oldindan belgilangan maqsad uchun yuz berishini anglashlari kerak. Ular, barcha holatlarda hamma narsa oxir-oqibat Allohning qo‘lida ekaniga ishonishlari kerak. Bu borada surada shunday deyilgan:

They have to realise that victory and defeat are the result of Divine providence, brought about for a specific, predetermined purpose. They have to believe that, after all, everything is in God’s hands in all circumstances. The sūrah says in this respect:

Xudo sizni Badrda, siz ojiz bo'lgan paytingizda g'alabaga erishtirdi. Shuning uchun Xudodan qo'rqinglar, shukr qilishingiz uchun. Siz mo'minlarga: "Parvardigoringiz sizlarni qo'llab-quvvatlash uchun uch ming farishtani nozil qilishi sizlarga kifoya emasmi?" dedingiz.

Uhud jangiga aniq ishora qilishdan oldin, suraning ushbu qisqa qismi yettita oyatdan iborat bo‘lib, unda foizli muomala va uning turli shakllari, Alloh va Uning Rasulига итоат qilish, tinchlik va qiyinchilik paytlarida Alloh yo‘lida mol sarflash, islomiy hamkorlik tizimi va uning zolim foizli tizimga qarama-qarshiligi, g‘azabni tiyish, boshqalarning xatolarini kechirish, xato qilinganda Allohdan mag‘firat so‘rash va Unga tavba qilib qaytish haqida so‘z boradi.

Before the sūrah moves on to refer specifically to the Battle of Uĥud, we have a short passage of seven verses which speak about usury and its transactions, obeying God and His Messenger, spending money in God’s cause at times of prosperity and adversity, the Islamic co-operative system as opposed to the evil usurious system, controlling one’s anger, forgiving other people’s mistakes, praying to God for forgiveness and turning to Him in repentance when a mistake is committed.

Ushbu ko'rsatmalar harbiy to'qnashuv muhokamasidan oldin, Islom diniga xos asosiy xususiyatga ishora sifatida berilgan.

These directives are given immediately before the discussion of the military confrontation by way of implicit reference to a basic characteristic of the Islamic faith.

Islom insonning hayotining har bir jabhasini qamrab oladigan yagona va jamiyatli tizimdir. U insoniy faoliyatning barchasini bitta asosiy qadriyat atrofida aylantiradi: bu qadriyat Allohga emas, balki Xudoga, yolg'iz Unga ibodat qilish va insoniy hayotning hamma narsasini Unga bag'ishlash orqali ifodalangan itoatdir. Hayotning har bir sohasida avvalo Xudoning bizga nima buyurganini aniq bilishimiz va uning amrini ixtiyoriy ravishda bajarishimiz kerak. Surada ushbu ko'rsatmalarning shunday birga jamlanganligi inson faoliyatining barcha jihatlari o'zaro bog'liq ekanligini va bu o'zaro bog'liqlik insoniy faoliyatning umumiy yig'indisiga sezilarli ta'sir ko'rsatishini aniq ifodalaydi.

Islam is a single and comprehensive system which caters for every aspect of human life and makes every human activity revolve around one essential value, namely, submission to God as represented by worshipping Him alone and dedicating everything in human life to Him. In every sphere of human life, we must first make sure of what God bids us and willingly do His bidding. The fact that these instructions are so grouped together in the sūrah is a clear reference to the fact that all aspects of human activity are mutually interdependent, and their interdependence has a considerable effect on the total sum of human activity.

Islom tizimi insonga butun bir mavjudot sifatida yondashadi. U musulmon jamiyatining butun hayotini qismlarga bo'lmasdan, keng qamrovli tarzda tartibga soladi, buni har qanday parchalangan yondashuvdan afzal deb hisoblaydi. Aynan shu nuqtai nazardan qaraganda, bir tomondan harbiy jangga tayyorgarlik, ikkinchi tomondan esa nafsni va qalblarni poklash, istaklarni nazorat qilish hamda jamiyat ichida mehr-oqibat va do'stlikni yoyish birgalikda ko'rilishi kerak. Bu jihatlarning barchasi bir-biriga o'zaro ta'sir ko'rsatadi. Ularni batafsil muhokama qilib, har bir ko'rsatmani alohida olib qaraganimizda, ularning musulmon jamiyati hayotidagi muhim o'rnini, shuningdek, jangda va hayotning barcha sohalarida o'sha jamiyatning qudrati va imkoniyatlariga ta'sirini tan olmasdan iloj yo'q.

Ey iymon keltirganlar, ustiga ustama qo'shib, bir-biriga ko'paytirib foiz yemanglar.

Believers, do not gorge yourselves on usury, doubling (your money] again and again.

{Ey imon keltirganlar! Alloh'dan qo'rqinglar, shunda najot topasiz. Kofirlar uchun tayyorlangan Do'zaxdan o'zingizni saqlanglar; Allohga va Rasulga itoat etinglar, shunda rahmatga sazovor bo'lasizlar.} (Oyatlar 130-132)

Have fear of God, so that you may prosper. Guard yourselves against the Fire which has been prepared for the unbelievers; and obey God and the messenger, that you may be graced with mercy. (Verses 130-2)

Biz ushbu kitobimizda 2-surah, al-Baqara yoki Sigir deb nomlangan surahning 275–281-oyatlari haqidagi sharhda ribo (foiz) masalasini batafsil muhokama qilganmiz. Bu yerda biz faqat qarzning asosiy summasini ko‘paytirish masalasi haqida qisqacha to‘xtalamiz. Hozirgi zamonda ba’zi kishilar Alloh taolo harom qilgan narsani halol qilish uchun ushbu oyatni buzib talqin qilmoqchi bo‘lmoqdalar. Ular taqiq faqat pulning asosiy summasini ketma-ket ko‘paytirib boradigan haddan ortiq ribo (sudxo‘rlik) bilan cheklangan, deb da’vo qilmoqdalar. Ular yana, 4, 5, 7, 9 foiz va shunga o‘xshash foiz stavkalari hech qanday bunday ko‘payishga olib kelmaydi, shuning uchun ular ribo taqiqiga kirmaydi, deb dalil keltirmoqdalar.

We have discussed the subject of usury in detail in our commentary on verses 275- 81 of sūrah 2, entitled al-Baqarah, or The Cow. Here we will only briefly comment on the subject of multiplication of the principal sum of a loan. Some people in our modern times want to manipulate this verse in order to make lawful what God has forbidden. They say that the prohibition is limited only to excessive usury which leads to the multiplication of the principal amount of money time after time. They further claim that rates of interest of 4, 5, 7 or 9 per cent and similar rates do not lead to any such multiplication. Hence, they argue, they are not included in the prohibition of usury.

Gap boshlaymiz, shuni aniq ta'kidlab o'tamizki, multiplar haqidagi gap shunchaki hayotda sodir bo'layotgan narsaning tavsifidir. Bu taqiqning amal qilishi uchun shart emas. Baqara surasidagi Qur'on oyati barcha foizli ustamaga aniq taqiq qo'yadi. U mo'minlarga murojaat qilib, ularga "qolgan foizni tark etinglar" deydi. (2: 278) Bu taqiq asl qarzdan ortiqcha bo'lgan har qanday narsaga, hech qanday cheklovsiz, tatbiq etiladi.

Let us begin by stating clearly that the reference to multiples is simply a description of something that was happening in life. It is not a condition for the prohibition to operate. The Qur’ānic statement in sūrah 2, The Cow, makes a clear prohibition of all usury. It addresses the believers and bids them “give up what remains outstanding of usury.” (2: 278) It applies to all that exceeds the principal amount, without qualification.

Mukofotga intilishga arziydigan narsa Parvardigoringizning mag'firatiga va osmonlar hamda yer kengligicha bo'lgan jannatga, taqvodor kishilar uchun tayyorlangan jannatga erishish uchun shoshiling. Ular farovonlik vaqtida ham, qiyinchilik vaqtida ham [Uning yo'lida] infoq qiladilar, g'azablarini yutadilar va odamlarni kechiradilar. Alloh muhsinlarni sevadi. (133-134-oyatlar)

A Reward Worth Competing For Hasten, all of you, to the achievement of your Lord’s forgiveness, and a paradise as vast as the heavens and the earth, prepared for the God-fearing, who spend [in His way] in time of plenty and in time of hardship, and restrain their anger, and forgive their fellow men. God loves the benevolent. (Verses 133-4)

Ribo taqiqlanishi haqida batafsilroq va keng ko'lamda oldingi sura al-Baqara, ya'ni Sigir surasida bayon etilgan. Birinchi jildda biz o'sha oyatlarni ko'rib chiqqanimizda qayd etdikki, sura ribo taqiqini bayon qilar ekan, ayni paytda ixtiyoriy sadaqani ham yuksak qadrlaydi, chunki ikkalasi iqtisodiy tizimdagi ijtimoiy munosabatlarga qarama-qarshi yondashuvlarni ifodalaydi.

The prohibition of usury is stated more comprehensively and in greater detail in the preceding sūrah al-Baqarah, or The Cow. In our discussion of those verses in Volume I, we noted that when the sūrah states the prohibition of usury, it also speaks highly of voluntary charity since the two represent opposite approaches to social relations within the economic system.

Bular ikkita qarama-qarshi tizimning eng yorqin xususiyatlaridir: biri foizga (riboga) asoslangan, ikkinchisi esa hamkorlik tizimiga asoslangan. Bu yerda ham ribo (foiz)ni taqiqlashdan keyin, farovonlik va qiyinchilik davrlarida ixtiyoriy sadaqa qilishning fazilatiga urg'u berilganini ko'ramiz.

They are the most prominent characteristics of two diametrically opposed systems: the one based on usury the other on the cooperative system. Here again we find that the prohibition of usury is followed by an emphasis on the virtue of voluntary spending at times of prosperity and hardship alike.

Ushbu oyatlar foizxo‘rlikning har qanday turini qat’iy ravishda taqiqlaydi, mo‘minlarni kofirlar uchun tayyorlangan Do‘zaxdan ogohlantiradi va ularni Allohning rahmatiga erishish va faroğatga yetish umidida doimo Alloh (God)dan qo‘rqishga chaqiradi. Shundan so‘ng darhol Allohning mag‘firatiga va osmonlar va yer kabi keng bo‘lgan jannatga erishishga shoshilish buyuriladi. Bizga bu jannat taqvodor kishilar uchun tayyorlangan, deb xabar beriladi. "Bu yerda bunday toifa odamlarning birinchi sifati sifatida ular "keng-mo‘lchilik va tanglik vaqtida (Uning yo‘lida) infoq qiladilar" deyiladi. Demak, ular o‘z mehnatlarisiz pulini foizga ko‘paytiradigan va foizxo‘rlik bilan qorinlarini to‘ydiradigan kishilardan butunlay farq qiluvchi toifadir. Ularning boshqa sifatlari ham belgilab qo‘yilgan: "Hammangiz Rabbingizning mag‘firatiga va osmonlar hamda yer kabi keng bo‘lgan jannatga erishishga shoshiling, u jannat taqvodor kishilar uchun tayyorlangan. Ular keng-mo‘lchilik va tanglik vaqtida (Uning yo‘lida) infoq qiladilar, g‘azablarini yutadilar va odamlarni kechiradilar. Alloh ehson qiluvchilarni sevadi."

Ular shunday kishilardirki, ular biror fahshni qilsalar yoki o‘zlariga zulm qilsalar, Allohni eslaydilar va gunohlari uchun mag‘firat so‘raydilar — Allohdan boshqa kim gunohlarni kechira oladi? — va bilib turib, qilgan yomonliklarida davom etmaydilar. Bunday kishilarga Rabbilaridan mag‘firat mukofoti va ostidan daryolar oqib turadigan, ichida abadiy qoladigan jannatlar bor. Yaxshi amal qiluvchilarning ajri qanchalar go‘zaldir!

Those who, when they commit a gross indecency or wrong themselves, remember God and pray for the forgiveness of their sins — for who but God can forgive sins? — and do not knowingly persist in doing the wrong they may have done. These shall have the reward of forgiveness by their Lord, and gardens underneath which rivers flow, where they shall abide. Excellent is the reward for those who labour [well]. (Verses 135-6)

Taqvodor kishilarning yana bir fazilati shu yerda ta'kidlanmoqda. Ular gunohga yo'l qo'yib qo'yganlarida darhol istig'for aytadigan, va bilib turib Xudoning amrlariga xilof ish qilmaslikka intiladigan kishilardir. Bu din qanchalik mehribondir! Xudo, Uning ulug'vorligi cheksizdir, odamlarni bir-birlariga mehribon bo'lishga chaqirishdan oldin, ular o'zlari bahramand bo'ladigan O'z rahmatining bir qirrasini ularga ko'rsatadi, toki ular o'rganishsin.

Another quality of the God-fearing is highlighted here. They are those who seek forgiveness whenever they slip into sin and make sure of not knowingly disobeying God’s orders. How compassionate this religion is. Before He calls on people to be compassionate to one another, God, limitless is He in His glory, shows them one aspect of His own compassion of which they themselves are the recipients, so that they may learn.

Islom istilohida taqvodorlar mo‘minlarning eng yuksak darajadagilaridir. Ammo Allohning rahmati va marhamati shunday keng-ki, o‘zlarini katta fahshga qo‘ygan yoki nafslariga zulm qilib, gunohlari uchun Undan mag‘firat so‘raydigan kishilarni ham o‘z ichiga oladi. "Katta fahsh" atamasi eng dahshatli barcha gunohlarni o‘z ichiga oladi. Ammo bizning bu dinimiz shunchalik bag‘rikengki, unga botgan kishilarni na chetga chiqarilgan deb hisoblaydi va na Allohning rahmatidan mahrum qiladi. Ular hatto mo‘minlar orasida eng quyi darajaga ham tushirilmaydi. Aksincha, faqat bitta shart bilan ularni elita, ya’ni taqvodorlar darajasiga ko‘taradi. Bu shart shundan iboratki: ular Allohni eslashlari va gunohlarini kechirishi uchun Unga duo qilishlari, gunoh ekanini bilgan holda o‘z yomon ishlarida davom etmasliklari hamda qilgan gunohlari bilan uyatsiz maqtanmasliklari kerak. Boshqacha aytganda, ular Allohga bo‘lgan bandalik va Unga to‘liq bo‘ysunish doirasida qolishlari lozim.

In Islamic terminology, the God-fearing are among the elite of believers. God’s compassion and mercy, however, include among them those who remember God after committing a gross indecency or who wrong themselves and pray to Him for forgiveness of their sins. The term “gross indecency” includes the most ghastly of all sins. This religion of ours, however, is so tolerant that it neither considers those who sink to its depth as outcasts, nor deprives them of God’s mercy. They are not even given the bottom rank among the believers. Rather, they are elevated to the rank of the elite, the God-fearing, on one condition only. That condition is that they should remember God and pray to Him to forgive their sins, that they should not persist with their wrongdoing, knowing that it is sinful, and that they should not unashamedly boast about the sins they have committed. In other words, they should remain within the framework of servitude to God and ultimate submission to Him.