Xudo O'zining fazlidan ato etgan narsalarda baxillik qilayotganlar, bu ularga yaxshi deb o'ylamasin. Aksincha, bu ularga yomondir. Baxillik qilgan narsalari Qiyomat kuni bo'yinlariga halqa bo'lib osilib qoladi. Osmonlar va yerning merosi Xudoga xosdir va Xudo sizlarning qilayotgan barcha ishlaringizdan xabardordir. Xudo, "Xudo muhtojdir, biz esa boymiz", deganlarning so'zini albatta eshitdi. Biz ularning aytganlarini va haqsiz ravishda payg'ambarlarni o'ldirganlarini yozib qo'yamiz va ularga: "Endi kuydiruvchi azobni tatib ko'ringlar! Bu qo'llaringiz qilgan ishlar tufaylidir", deymiz. Xudo bandalariga hech qachon zarracha zulm qilmaydi. (180-182-oyatlar)
Let not those who niggardly cling to all that God has bestowed on them of His bounty think that this is good for them. Indeed, it is bad for them. That to which they niggardly cling will hang around their necks on the Day of Resurrection. To God belongs the heritage of the heavens and the earth, and God is well aware of all that you do. God has certainly heard the words of those who said: “God is poor, and we are rich.” We shall record what they have said, and also their slaying of prophets against all right, and We shall say: “Taste now the torment of burning. This is on account of what your own hands have wrought. Never does God do the slightest injustice to His servants.” (Verses 180-2)
Bizda ushbu parchadagi birinchi oyatda kimga nisbatan ishora qilinayotgani haqida ishonchli darajada sahih rivoyat yo‘q; ya’ni, baxillikdan ogohlantirilayotganlar va ularning baxilligining Qiyomat kunidagi oqibati haqida. Bu so‘ra ichida aynan shu o‘rinda kelgani keyingi, Yahudiylar haqida so‘z yuritadigan oyatlarga dolzarblik qo‘shadi. Ular, la’nat bo‘lsin ularga, “Alloh faqir, biz esa boymiz”, deganlardir. Shuningdek, ular Alloh ularga kuydirilgan qurbonlik keltirmagan hech bir elchiga ishonmaslikni buyurgan deb da’vo qilganlardir.
We do not have any highly authentic report as to whom the reference is directly made in the first verse of this passage; that is, those who are warned against being miserly and the result of their miserliness on the Day of Judgement. The fact that it occurs at this particular point in the sūrah adds relevance to the following verses which speak of the Jews. It is they, confound them, who said, “God is poor and we are rich.” It is also they who claimed that God specifically charged them not to believe in any messenger unless he brought them a burnt offering.
Ko‘rinishicha, butun bu oyat Yahudiylar Payg‘ambar ﷺ bilan tuzgan shartnomalari doirasidagi moliyaviy majburiyatlarini bajarishga chaqirilgan vaqtda nozil bo‘lgan.
It appears that the whole passage has been revealed when the Jews were called upon to honour their financial commitments under their treaty wits the Prophet.
Ular, shuningdek, Payg‘ambarga Allohning Elchisi sifatida ishonishga va Alloh yo‘lida xolis infoq qilishga chaqirilgan edilar.
They were also called upon to believe in the Prophet as God’s Messenger and to give freely for God’s cause.
Bu oyatlardagi qattiq ogohlantirish hamda yahudiylar tomonidan o‘zlarining Muhammad (ﷺ) ga iymon keltirmaslik uchun keltirgan uzrlarining bayoni, ularning Rabbiy bo‘lmish Allohga nisbatan qilgan dadilligiga kuchli javob sifatida nozil bo‘lgan. Bunga qo‘shimcha ravishda, Payg‘ambarning xabarini rad etishlariga qarshi unga yordam berilmoqda. U zotga o‘zidan oldingi payg‘ambarlar ularning xalqlari tomonidan dushmanona qabul qilinishida nimalarga duch kelganlari eslatiladi. Bularning orasida Isroil payg‘ambarlari ham bor edi, ular o‘z xalqiga payg‘ambarliklarining haqiqatligi va mu’jizalari haqida aniq dalillar keltirgandan keyin o‘ldirilgan edi. Bularning barchasi Bani Isroil tarixida yaxshi ma’lum.
The stern warning made in these verses and the exposition of the excuses given by the Jews as a justification for their refusal to believe in Muĥammad (pbuh) are revealed as a strong reply to their impudence towards God, their Lord. This is coupled with support given to the Prophet in the face of their rejection of his message. He is reminded of what the messengers before him had to face in the way of hostile reception by their peoples. These included Israelite prophets who were killed after having brought to their people clear evidence of the truthfulness of their prophethood as well as miracles. All this is well known in the history of the Children of Israel.
Alloh O‘zining fazlidan ato etgan narsalarda baxillik qilayotganlar, bu ularga yaxshi, deb o‘ylamasin. Aksincha, bu ularga yomondir. Baxillik qilgan narsalari Qiyomat kuni bo‘yinlariga halqa bo‘lib osiladi. Osmonlar va yer merosi Allohnikidir. Alloh qilayotgan ishlaringizdan xabardordir.
Let not those who niggardly cling to all that God has bestowed on them of His bounty think that this is good for them. Indeed, it is bad for them. That to which they niggardly cling will hang round their necks on the Day of Resurrection. To God belongs the heritage of the heavens and the earth, and God is well aware of all that you do. (Verse 180)
Bu oyat Allohga ahd-shartlariga vafo qilmaydigan yahudiylarga ham, Alloh bergan ne'matdan Uning dinini qo‘llab-quvvatlash uchun chiqishni istamaydigan har qanday xalqqa ham xuddi shunday tegishlidir. Ular baxillik qilishlari o‘zlariga foyda keltiradi, deb o‘ylashlari mumkin: boylik qo‘llarida saqlanib qoladi va uni yaxshi maqsadga sarflashdan ko‘ra o‘zlarida ushlab turishadi.
This verse applies to the Jews who refuse to honour their commitments just as much as it applies to any people who refuse to come forward to support God’s message with that which God has bestowed on them of His bounty. They may think that their niggardliness serves their interests by protecting their wealth, keeping it in their hands, rather than spend it for a good purpose.
Qur’on oyati ularni bunday soxta xayollarga berilishdan ogohlantiradi va aniq bayon qiladiki, to‘plab qo‘yganlari Qiyomat kuni olovga aylantirilib, bo‘yinlariga osib qo‘yiladi. Bu dahshatli ogohlantirishdir va u yanada dahshatliroq bo‘ladi, chunki ular faqat “Olloh o‘zining fazlidan ularga ato etgan narsaga” xasislik bilan yopishib olganliklarini ochib beradi. Ular o‘z xohishlari bilan erishgan narsani to‘plab qo‘ymayaptilar.
The Qur’ānic statement warns them against entertaining such false delusions, making it clear that what they hoard up will be lit up as fire and hung around their necks on the Day of Judgement. It is a fearful warning, made all the more so as it reveals that they niggardly cling only to that which “God has bestowed on them of His bounty. “They are not hoarding something they have gained of their own accord.
Ular bu dunyoga qo‘l va cho‘ntagi bo‘sh, o‘zlariga tegishli hech narsasiz — hatto terisi ham o‘zlariniki emas holda kelgan. Ularga o‘z marhamati va ne'matidan in'om etgan zot Allohdir. Biroq, U ularni bergan narsalaridan sadaqa qilishga chaqirganda, ular Alloh taolo ko‘rsatgan marhamatni eslamaydilar. Aksincha, xasislik qilib, mol-mulkni to‘plab qo‘yishda o‘zlariga foyda bor deb o‘ylaydilar, holbuki, aslida ular o‘zlariga yomonlikdan boshqa hech narsa qilmayotgan bo‘ladilar. Bundan tashqari, ular hammasini ortda qoldirib, bu dunyodan ketishga mahkumdirlar. Hamma narsaga Alloh vorislik qiladi: «Osmonlar va yerning merosi Allohnikidir». Ular esa uni faqat qisqa muddat to‘plab turadilar, so‘ngra hammasi Allohga qaytadi. Ulardan faqat Alloh roziligini umid qilib, Uning yo‘lida sarflagan narsalari qoladi. Aynan shu uchun Alloh ularni mukofotlaydi va Qiyomat kunida ularning xavfsizligini ta'minlaydi.
They have come to this life penniless, with nothing they could call their own, not even their skins. It is God Who has bestowed on them of His grace and bounty. Yet, when He asks them to be charitable with what He has given them, they do not remember God’s grace. Instead, they remain tight-fisted, thinking that when they hoard up their possessions, they do what is good for them, while in fact they do themselves nothing but evil. Moreover, they are bound to go away, leaving it all behind. It is God who inherits all: “To God belongs the heritage of the heavens and the earth.” They only hoard it up for a brief period, before it all returns to God. Nothing of it remains for them except what they spend for God’s sake, in the hope of earning His pleasure. It is that which He rewards them for and ensures their safety on the Day of Judgement.
Bu yerda yahudiylarni qoralash davom etadi, ular o‘zlarini Xudoga yoki Uning mukofotiga, hatto Uning Yo‘lida mablag‘ sarflaganlarga va’da qilgan ko‘p barobarlariga muhtoj emas deb o‘ylashgan. Aynan shuni U Yo‘lida mol sarflaganlarga berilgan qarz deb atashni xohlaydi. Ammo yahudiylar o‘ta beandishalik bilan aytishadi: Xudo bizdan o‘z molimizni Unga qarz berishimizni so‘raydi-yu, uni biz uchun qayta-qayta ko‘paytiradi, holbuki O‘zi foizni va asosiy qarzning ko‘payishini man etgan-ku, bu qanday bo‘lishi mumkin? Bu, aslida, ularning so‘zlar bilan beandisha o‘ynashi, Xudoga nisbatan uyatsiz qo‘polligidan boshqa narsa emas: “Albatta, Xudo ... deganlarning so‘zlarini eshitdi”.
This is followed by a condemnation of the Jews who thought themselves in no need of God or His reward, or even to the multiples He promises to those who spend their money for His cause. It is this which He is pleased to call a loan given to those who spend their money to serve His cause. The Jews, however, impudently say: How come that God asks us to give Him a loan of our money, and multiplies it for us over and over again, when He Himself forbids usury and the multiplication of the principal loan? This is no more than their impudent playing with words, their unashamed rudeness towards God: “God has certainly heard the words of those who said:
“Xudo kambag'al, biz esa boymiz”, degan so'zlarini yozib qo'yamiz, shuningdek, ularning haqsiz ravishda payg'ambarlarni o'ldirganlarini ham. Va aytamiz: “Endi kuydiruvchi azobni totib ko'ringlar. Bu — qo'llaringiz qilgan ishlaringiz tufaylidir. Xudo bandalariga zarracha zulm qilmaydi.”
Yahudiylarning Xudoning haqiqiy mohiyati haqidagi tushunchalari chalkashligi ularning Muqaddas kitoblarini buzib talqin qilishlarida juda keng tarqalgan. Ular shunday haddan oshgan gapni aytganlarida, ularga aniq ogohlantirish berilmoqda: “Biz ularning aytganlarini yozib qo'yamiz”, shunda ularni bu uchun hisobga tortamiz. Bu so'zlar unutilmaydi va e'tibordan chetda qolmaydi. Ular o'tmishdagi gunohlari yozuvi qatorida turadi, bu gunohlar ketma-ket avlodlar tomonidan sodir etilgan. Ular buning javobgarligini birgalikda o'z zimmalariga oladilar, chunki itoatsizlik va gunoh ishlarida ularning amallari bir xildir.
‘God is poor, and we are rich. ’ We shall record what they have said, and also their slaying of prophets against all right and We shall say: ‘Taste now the torment of burning. This is on account of what your own hands have wrought. Never does God do the slightest injustice to His servants.’” Confusion in Jewish concepts of the true nature of God is very common in their distortion of their Scriptures. As they utter their impudent mouthful, they are clearly warned: “We shall record what they have said,” so that we may take them to account for it. It will neither be forgotten nor overlooked. It will be there, side by side with the record of their past misdeeds, which were perpetrated by their successive generations. They collectively share the blame for it, since they share in their practices of disobedience and sin.
"Va ularning haqsiz ravishda peyg'ambarlarni o'ldirgani ham." Bani Isroil tarixi peyg'ambarlarning birin-ketin o'ldirilgan dahshatli zanjirini qayd etadi, bu zanjir ularning Iso Masih alayhissalomga suiqasd qilish urinishi bilan yakunlangan. Ular hatto uni o'ldirganlarini da'vo qilib, bu dahshatli jinoyatlari bilan maqtanganlar.
“And also their slaying of prophets against all right.” The history of the Children of Israel records a terrible chain of killing one prophet after another, culminating in their attempt on the life of Jesus Christ, (pbuh). They even claim that they killed him, so boasting about their ghastly crime.
"Va Biz aytamiz: “Endi yonuvchi azobni tatib ko‘ringlar!”" Bu atamaning — “yonish” so‘zining — qasddan ishlatilgani aytiladi. U ularning azobiga dahshat qo‘shadi. Butun azob manzarasini jonlantiradi: dahshatli, og‘riqli, to‘xtovsiz. Bu jirkanch jinoyat uchun — ya’ni hech qanday asossiz ravishda payg‘ambarlarni o‘ldirgani uchun, va dahshatli gunoh uchun — ular: “Alloh kambag‘al, biz esa boymiz”, degan so‘zlari uchun jazodir. “Bu qo‘llaringiz qilgan ishlaringiz tufaylidir.” Bu odil va to‘g‘ri, munosib mukofotdir. “Alloh bandalariga hech qachon zarracha zulm qilmaydi.” “Bandalar” so‘zi ularning Alloh bilan bo‘lgan holatini ta’kidlaydi. Ular Unga faqat bandalardir. Bu esa ularning jinoyatini yanada dahshatli, takabburligini yanada qabih qiladi. Shuni eslash kifoyaki, odob me’yorlarining barchasiga xilof ravishda: “Alloh kambag‘al, biz esa boymiz”, deb maqtanayotganlar ham Allohning bandalaridir. Alloh ta’ologa nisbatan juda qo‘pol munosabatda bo‘lishlaridan tashqari, o‘sha yahudiylar Muhammad ﷺga ishonmasliklarini, chunki Alloh ularga, to osmondan olov tushib uni yeb yuboradigan qurbonlik va mo‘jiza keltirmaguncha, hech qanday elchiga ishonmaslikni buyurgan, deb da’vo qilishgan. Muhammad ﷺ bunday mo‘jizani ko‘rsatmagani uchun, ular Alloh bilan qilgan ahdlariga sodiq qolishlarini, deb da’vo qilishgan.
And We shall say: ‘Taste now the torment of burning.’” The use of the term “burning” is deliberate. It adds to the horror of their torment. It makes the whole scene of suffering come to life, terrible, painful, unabating. It is a punishment for a hideous crime, namely, killing prophets without any justification whatsoever, and for a terrible sin, when they said “God is poor and we are rich.” “This is on account of what your own hands have wrought.” It is a fitting recompense, fair and correct. “Never does God do the slightest injustice to His servants.” The word “servants” highlights their position in relation to God. They are no more than servants to Him. This makes their crime even more ghastly and their impudence even more horrid. We need only remember that it is servants of God who boast against all standards of politeness: “God is poor, and we are rich.” In addition to their very rude attitude towards God, those Jews claimed that they would not believe in Muĥammad because God had charged them not to believe in any messenger until he brought them an offering and a miracle in the form of fire coming from the sky to consume it. Since Muĥammad did not offer such a miracle, they would remain true to their covenant with God, or so they claimed.
Shu nuqtada Qur’on ularni o‘z tarixlari bilan yuzma-yuz qo‘yadi. Ilgari ular o‘sha payg‘ambarlarni o‘ldirdilar, ular esa ularning o‘zlari so‘ragan mo‘jizalar bilan, shuningdek, haqiqatga aniq dalillar bilan kelgan edilar.
At this point, the Qur’ān confronts them with their own history. In the past, they killed those very prophets who came to them with the very miracles they asked of them and also gave them clear evidence of the truth.
Ular: “Xudo bizga buyurganki, to‘g‘ri, bizga biror qurbonlik keltirmagan elchiga iymon keltirmaymiz, uni olov yeydi”, deb da’vo qiladilar. Ayting: “Sizlarga mendan oldin ham aniq dalillar va sizlar aytayotgan (mo‘jiza) bilan elchilar kelgan edi. Agar rostgo‘y bo‘lsangiz, nega ularni o‘ldirgansiz?” Agar sizni yolg‘onga chiqarsalar, sizdan oldin ham aniq dalillar, hikmatli kitoblar va yorituvchi vahiy bilan kelgan elchilar yolg‘onchi deb rad etilgan edi.
They declare: “God has charged us not to believe in any messenger unless he brings us an offering which the fire consumes.” Say: “Messengers came to you before me with clear evidence of the truth, and with that which you describe. Why, then, did you slay them, if what you say is true?” Then, if they charge you with falsehood, before your time other messengers were also charged with falsehood when they came with clear evidence of the truth, and books of Divine wisdom and with the light-giving revelation. (Verses 183-4)
Shu tariqa Qur’on ularni yuzma-yuz qo‘yib, ularning yolg‘onlarini, ayyorliklarini va kufrda qat’iy turganliklarini fosh etadi. Shuningdek, ularning maqtanchoq da’volari va Xudo nomidan to‘qigan bo‘htonlari ham ochib tashlanadi.
By so confronting them, the Qur’ān exposes their lies, deviousness and their persistence with disbelief. Also exposed are their boastful claims and the fabrications they make against God.
Shundan so'ng, sura Payg'ambarga (ﷺ) mehr-shafqat va tasalli bilan murojaat qiladi va ular unga qarshi qilayotgan muxolifatni engil qabul qilishga undaydi. Axir, bu ular tarix davomida uning ulug' birodar payg'ambarlariga qarshi qilgan ishlari bilan bir xildir: "Agar sizni yolg'onchilikda ayblasalar, sizdan oldin ham payg'ambarlar yolg'onchilikda ayblangan edi, ular ochiq dalillar, hikmatli kitoblar va nur sochuvchi vahiy bilan kelgan edilar." (184-oyat)
Thereafter, the sūrah addresses the Prophet with tenderness and reassurance, encouraging him to take lightly whatever they do by way of opposition to him. After all, it is the same as they did against his noble brother messengers throughout history: “Then, if they charge you with falsehood, before your time other messengers were also charged with falsehood when they came with clear evidence of the truth, and books of Divine wisdom and with the light-giving revelation.” (Verse 184)
Muhammad ﷺ ilk bo‘lib yolg‘onchilikda ayblangan elchi emas edi. Ko‘plab oldingi elchilar, ayniqsa Isroil o‘g‘illariga yuborilganlar ham xuddi shunday ayblovlarga duch kelgan edilar, garchi ular aniq dalillar va mo‘jizalar, shuningdek, bu oyatda hikmatli kitoblar deb ta’riflangan, Ilohiy amrlarni o‘z ichiga olgan suhuflar va Tavrot hamda Injil kabi nur taratuvchi vahiy bilan kelgan bo‘lsalar ham. Demak, barcha elchilar va Ilohiy xabarlar bilan bog‘liq hikoya bir xildir.
Muĥammad was not the first messenger to be confronted with the charge of falsehood. Many earlier messengers, especially those sent to the Children of Israel, were similarly confronted, despite what they had shown of clear evidence and miracles, as well as scrolls containing Divine commandments, described in this verse as books of Divine wisdom, and with the light-giving revelation, such as the Torah and the Gospel. It is, then, the same story with all messengers and Divine messages.
Bu barcha ergashadigan yo‘l, mashaqqat va qurbonlik yo‘li. Bu yagona yo‘ldir.
It is the same way they all follow, a way of hardship and sacrifice. It is the only way.