Bu parchada, 93-120-oyatlarda, ahli kitob bilan bo‘lgan munozaraning yakuniy bosqichini ko‘ramiz. Garchi bu yerda bayon etilgan tushunchalar Najron nasroniy vakillari bilan bo‘lgan munozaraga kirmasa-da, ular umumiy mavzuga ega bo‘lib, shu munozarani to‘ldiradi va unga hamohang keladi. Parcha, xususan, yahudiylarga murojaat qilib, ularning Madinadagi musulmonlarga qarshi fitna va makr-hiylalarini fosh etadi hamda ikki tomon o‘rtasida to‘liq va batamom uzilishga olib keladi. Keyinchalik u butunlay musulmon jamoatiga qaratilib, ularning haqiqiy kimligini, hayot tarzini va burchlarini ko‘rsatadi, bu esa Qur’onning oldingi, al-Baqara, ya’ni "Sigir" surasida qo‘llagan usuliga o‘xshaydi. (1-jild, 99-bet va keyingilar)

In this passage, verses 93 to 120, we witness the culmination of the debate with the people of earlier revelations. Although the concepts outlined here do not form part of the debate with the Najrān Christian delegation, they share a common theme and, thereby, complement and resonate with that debate. The passage addresses the Jews in particular, countering their intrigues and scheming against the Muslims of Madinah, and leads to a complete and total break between the two camps. Further on, it directs its attention fully to the Muslim community, pointing out their true identity, their way of life and their obligations, in a similar manner adopted by the Qur’ān in the previous sūrah, al-Baqarah, or The Cow. (Volume 1, pp. 99 ff)

Ushbu bo‘lim Isroilliklarga Tavrot Muso alayhissalomga nozil qilinishidan oldin Isroil (Yoqub) o‘zi va o‘z xalqiga yeyishni harom qilib olgan narsalardan tashqari barcha turdagi taomlarni yeyishga ruxsat berilganligini tasdiqlash bilan boshlanadi. Bu bayonot Qur’on Isroilliklar uchun harom qilingan ba’zi taomlarni halol qilgani sababli Isroilliklar tomonidan bildirilgan e’tirozlarga javob sifatida kelganga o‘xshaydi. Haqiqatda, bu narsalar, albatta, faqat ularning gunohlari uchun jazo sifatida faqat Isroilliklarga harom qilingan edi.

This section opens by the affirmation that the Israelites were permitted to eat all types of food with the exception of what Israel (Jacob) had chosen to forbid himself and his people from eating before the Torah was revealed to Moses. This statement appears to come in reply to objections raised by the Israelites against the Qur’ān for making permissible certain foods that have been forbidden to them. The reality is, of course, that these were forbidden only to the Israelites as punishment for their transgressions.

U ularning qiblaning o‘zgarishiga e’tirozlariga javob beradi, bu mavzu Baqara surasida to‘liq bayon etilgan. Ka’ba Ibrohim alayhissalom tomonidan qurilgan uy ekanini, u yer yuzida insoniyat uchun tashkil etilgan birinchi ibodat joyi ekanini ta’kidlaydi. Ular o‘zlarini Ibrohimning avlodlari deb da’vo qilar ekan, ularning bunday munosabati yanada e’tirozga loyiq ekanini ta’kidlaydi! Shuningdek, avvalgi vahiylar ahli ularning Allohning oyatlarini inkor etganliklari, odamlarni Alloh yo‘lidan qaytarganliklari, Uning amrlariga bo‘ysunishdan bosh tortganliklari va haqiqatni yaxshi bilgan holda hayotda og‘ishib ketishga moyilliklari uchun qoralanadi.

Ayting: “Xudo haqiqatni aytdi. Unda, botildan yuz o‘girgan va shirk keltiruvchilardan bo‘lmagan Ibrohim dinining yo‘lini tuting.” “Odamlar uchun birinchi bo‘lib barpo etilgan ibodatxona albatta Makkadagi (Bakka) uydir: u barakotga to‘la va olamlar uchun hidoyat manbaidir, unda ochiq-oydin belgilar bor.” (95–96-oyatlar)

Say: “God speaks the truth. Follow, then, the creed of Abraham, who turned away from all that is false and was not one of those who associate partners with God. “The first House [of worship] ever set up for mankind was indeed the one at Bakkah: rich in blessing, and a source of guidance to all the worlds, full of clear messages. (Verses 95- 6)

Ushbu oyat to'g'ri yo'nalish sifatida Ka'baga yuzlanishni bayon qiladi. Ka'ba ibodat uchun maxsus qilib qurilgan birinchi uydir. Alloh Ibrohimga uni qurishni va u yerda tavof qiluvchilar, uzoq vaqt ibodat bilan mashg'ul bo'luvchilar hamda Allohga to'liq itoat bilan ruku' va sajda qiluvchilar uchun uni muqaddas qilishni buyurgan. Alloh bu uyni barakali qilgan va insoniyat uchun yo'l ko'rsatuvchi chiroq qilib qo'ygan, u yerda odamlar Allohga maqbul bo'lgan haqiqiy dinni, ya'ni aynan Ibrohimning e'tiqodini topadilar. Ka'bada Ibrohim ibodat qilib turgan joy ekanini ko'rsatuvchi aniq belgilar bor. Ba'zi olimlar bu oyatda kelgan va tarjimamizda "Ibrohim turgan joy" deb berilgan "Maqomi Ibrohim" atamasi Ka'bani qurayotganda Ibrohim turgan qadimiy toshni anglatadi, deb hisoblaydilar. Bu tosh avvallari Ka'baning devoriga yopishtirilgan edi, ikkinchi xalifa Umar esa tavof qiluvchilar (ya'ni Ka'bani aylanib yuruvchilar) orqasida namoz o'qiyotganlarga xalaqit bermasligi uchun uni orqaga surdi. Alloh bizni o'sha joyni ibodat qilinadigan joy qilishga buyurgan: "Ibrohim turgan joyni ibodat o'rniga aylantiringlar." (Baqara 2:125)

This verse explains that to face the Ka`bah is the proper choice. The Ka`bah is the first House ever set up for the exclusive purpose of worship. God commanded Abraham to build it and to consecrate it for worshippers who either walk round it, spend periods of time worshipping in it and who bow and prostrate themselves there in total submission to God. God has blessed this House and made it like a beacon for mankind where they find guidance showing them the true faith acceptable to God, which is indeed the creed of Abraham himself. There are indeed clear signs in the Ka`bah which show that it is the place where Abraham stood in his worship. Some scholars suggest that the Arabic term, Maqām Ibrāhīm, which is used in this verse and rendered in our translation as “the spot where Abraham stood”, refers to the ancient stone on which Abraham stood when he built the Ka`bah. It used to be stuck to the wall of the Ka`bah, but the second Caliph, `Umar, moved it back so that people doing the ţawāf (i.e. walking round the Ka`bah) did not disturb those who prayed behind it. We are commanded by God to make that spot a place where we pray: “Establish the spot where Abraham stood as a place of worship.” (Al-Baqarah 2: 125)

Ushbu izohdan so'ng, surada Payg'ambarga (ﷺ) avvalgi vahiy egalariga murojaat qilib, ularning Islom xabariga bo'lgan munosabatini qoralash buyurilgan. Ular bu haqiqatni yaxshi biladilar, lekin shunga qaramay odamlarni undan qaytarishga urinadilar. Ular Xudoning vahiylariga, ularga guvohlik berganlari va ularning haqligiga aniq ishonganlariga qaramay, kufr keltiradilar: "De: «Ey kitob ahli, nega Xudoning oyatlarini inkor qilyapsizlar, holbuki Xudo o'zingiz qilayotgan barcha ishlarga guvohdir», De:"

Having provided this clarification, the sūrah instructs the Prophet to address the people of earlier revelations denouncing their attitude towards the truth of the Islamic message. They know this truth full well, yet they try to turn people away from it. They disbelieve in God’s revelations although they bear witness to them and they are certain that these revelations are true: “Say: ’People of earlier revelations, why do you disbelieve in God’s revelations, when God Himself is witness to all that you do?’ Say:

"Ey Kitob ahli, nega iymon keltirganlarni Alloh yo'lidan qaytarasizlar, uni egri ko'rsatishga urinasizlar, holbuki o'zingiz (uning to'g'riligiga) guvohlik berasizlarmi? Alloh qilayotgan ishlaringizdan g'ofil emas", deb (ayting).

’People of earlier revelations, why do you try to turn those who have come to believe away from the path of God, seeking to make it appear crooked, when you yourselves bear witness [to its being straight’? God is not unaware of what you do.’” (Verses 98-9)

Ushbu surada ko'plab boshqa suralardagi kabi shunga o'xshash qoralashlar keltirilgan. Bu juda ta'sirli qoralash, chunki u gap nima haqida ketayotganini aniq va ochiq ifodalaydi.

Similar denunciations are made in this sūrah as in many others. It is a highly effective denunciation because it does not mince words about the matter in question.

Ahli kitoblarning munosabati haqiqatan tasvirlangan va ular o‘zlarining haqiqiy qiyofalarida ko‘rsatilgan: garchi ular o‘zlarini imonli kishilar kabi ko‘rsatishga harakat qilsalar-da, aslida kofirdirlar. Ular Alloh tomonidan nozil qilingan Qur’onni inkor etadilar. Kim Alloh kitobining biron qismini inkor etsa, u butun o‘sha kitobni inkor etgan bo‘ladi. Agar ular o‘zlariga nozil qilingan Alloh kitobining qismiga haqiqatan imon keltirganlarida edi, Alloh tomonidan ularning payg‘ambaridan keyin yuborilgan har bir elchiga ham iymon keltirgan bo‘lardilar. Ilohiy imonning mohiyati bir xildir. Kim buni bilsa, keyingi elchilar tomonidan va'z qilinayotgan narsaning ham haqligini aniq biladi.

The attitude of the people of earlier revelations is truthfully described, and they are shown in their true colours, even though they try to appear as people who have faith when they are in reality unbelievers. They disbelieve in the Qur’ān, which is revealed by God. Anyone who disbelieves in any part of God’s book disbelieves in the whole of that book. Were they true believers in the part of God’s book which has been revealed to them, they would have believed in every messenger sent by God after their own messenger. The essence of Divine faith is the same. Anyone who knows it knows for certain that whatever is preached by subsequent messengers is also true.

Ey iymon keltirganlar! Agar sizlar, kitob berilganlardan bir guruhga itoat qilsangiz, ular sizni iymoningizdan keyin kofirlikka qaytaradilar. Lekin qanday qilib kufrga botasizlar, holbuki sizlarga Allohning oyatlari tilovat qilinmoqda va uning Rasuli orangizdadir? Kim Allohga mahkam yopishsa, u albatta to'g'ri yo'lga hidoyat topgandir.

Believers! If you pay heed to some of those who have been given revelations, they will cause you to renounce the truth after you have accepted the faith. But how can you sink into disbelief when God’s revelations are being recited to you and His messenger is in your midst? He who holds fast to God has already been guided along a straight path. (Verses 100-1)

Ushbu surada, nasroniy va yahudiylarning Islom xabariga qarshi keltirgan barcha dalillariga javob berilgach, sura musulmon jamoasiga qaratilgan bevosita xitob bilan davom etadi. Bu xitob boshqa dinlar izdoshlarining soxta da'volariga quloq solishdan qat'iy ogohlantirishdan boshlanadi va musulmon jamoasining asosiy xususiyatlarini, uslublarini, e'tiqodlarini va hayot tarzini bayon etadi.

Having answered all the arguments advanced by Christians and Jews against the message of Islam, the sūrah now makes this direct address to the Muslim community, which begins with a stern warning against paying heed to false claims made by followers of other religions, and outlines the essential characteristics of the Muslim community, its methods, beliefs and way of life.

Musulmon jamoati dunyodagi barcha xalqlar orasida uni noyob qiladigan Ilohiy tizimni amalga oshiradi. Uning mavjudligi aynan shu tizimga bog'liq bo'lib, o'z navbatida tizim jamoatga boshqa hech bir jamoa bajara olmaydigan vazifani belgilaydi. U bu Ilohiy tizimni amalda o'rnatishi kerak, shunda u hamma ko'z oldida haqiqiy va amaliy ko'rinsin. Shu tariqa bayonotlar va bandlar amallarga aylantiriladi. Ular axloqiy me'yorlarni belgilaydi, ma'lum his-tuyg'ularni uyg'otadi va ma'lum munosabatlarni o'rnatadi.

The Muslim community implements a Divine system which makes it unique among all nations of the world. It owes its very existence to this system which, in turn, assigns to it a role which cannot be played by any other community. It has to establish this Divine system in practice so that it appears to all eyes as real and practical. Statements and clauses are thus translated into actions. They define moral standards, generate certain feelings and establish certain relations.

Biroq, musulmon jamoat o'z to'g'ri yo'lidan borib, o'z mavjudligining maqsadini anglay olmaydi va bu nazariyani haqiqatga aylantira olmaydi, agar u o'z ko'rsatmalarini faqat Xudodan olmasa. Faqat shu yo'l bilan musulmon jamoat insoniyat yetakchiligini o'z zimmasiga olishi mumkin. Bu ularga biron bir insonga ergashish yoki unga quloq solish imkoniyatini qoldirmaydi. Musulmon jamoat oldidagi tanlov ikki xil: yo imoni belgilagan bu yo'lga ergashish, yo butunlay kufrga botish.

Payg'ambar ﷺ o'z sahobalariga iymon masalalarida va ularning turmush tarzi borasida juda qat'iy munosabatda bo'lar edi. Shu bilan birga, tajriba va bilimga tayanadigan amaliy masalalarda ularga o'z fikrlaridan foydalanishga ruxsat berardi.

The Prophet used to adopt a very strict attitude with his Companions in matters of faith and with regard to their way of life. At the same time, he allowed them to use their discretion in practical matters which rely on experience and knowledge.

Bunga misollar sifatida harbiy strategiya, qishloq xo‘jaligi va e’tiqod, ijtimoiy tuzum yoki insonning hayotini tartibga soluvchi munosabatlarga aloqasi bo‘lmagan barcha sof ilmiy masalalarni kiritish mumkin. Biror shaxs yoki muayyan jamiyat tomonidan qabul qilingan hayot tarzining sof yoki amaliy fan bilan hech qanday aloqasi yo‘q.

Examples of these include military strategy, agriculture and all purely scientific matters which belong to a domain that has no bearing on faith, social system or the relationships which regulate man’s life. The way of life adopted by an individual or a certain society has nothing to do with pure or applied science.

Islom dini insonning hayotini ma'lum bir Ilohiy usul asosida tashkil etish uchun nozil qilingan bo'lib, insonga ilm talab qilish va har qanday moddiy kashfiyot yoki ilmiy yutuqdan foyda olish yo'nalishini aniq belgilab beradi, faqat bu Islomning o'z hayot usulini amalga oshirish doirasida bajarilgan bo'lsa.

The religion of Islam, which has been revealed to conduct human life according to a certain Divine method, makes its directive clear to man to seek knowledge and to benefit by every material discovery or scientific advance, provided that this is made within the context of implementing Islam’s own method of life.

Imom Ahmad Abdulloh ibn Sobit orqali rivoyat qiladi: Umar bir kuni Payg‘ambar ﷺ huzuriga kelib dedi: “Allohning Elchisi! Men Quraiza qabilasidan bo‘lgan yahudiy do‘stimdan Tavrotning asosiy ta’limotlarini menga yozib berishini so‘radim. Ularni sizga o‘qib berayinmi?” Umar shuni aytganda Payg‘ambarning ﷺ yuzi rang o‘zgardi. Abdulloh ibn Sobit Umarga o‘girilib dedi: “Allohning Elchisi yuzidagi o‘zgarishni ko‘rmayapsanmi?” Umar darhol dedi: “Men Allohni yagona Rabbim deb, Islomni dinim deb, Muhammad ﷺ ni Allohning elchisi deb tan olganimdan rozi bo‘ldim.” Payg‘ambarning ﷺ yuzi o‘z holiga qaytdi va u dedi: “Jonim qo‘lida bo‘lgan Zot haqi bilan aytaman, agar Muso ertaga sizlar orasiga qaytib kelsa-yu, siz uni ergashib, meni tashlab ketsangiz, albatta adashgan bo‘lasiz. Siz menga nasib qilingan ummatsiz, men esa sizga nasib qilingan payg‘ambarman.” Jobir rivoyat qilgan hadisda Payg‘ambar ﷺ shunday deydi: “Avvalgi kitoblar ahlidan hech narsani so‘ramanglar, chunki ular o‘zlari adashganda sizlarni to‘g‘ri yo‘lga boshlay olmaydilar. Sizlar ikki yo‘ldan birini tanlashingiz mumkin: yo yolg‘onni qabul qilasiz, yo haqiqatni rad etasiz. Agar Muso sizlar orasida tirik bo‘lganida, unga ham faqat meni ergashish halol bo‘lardi.” Payg‘ambar ﷺ yana shunday degan, deb rivoyat qilinadi:

Alloh emas, Xudo so'zi ishlatilgan holda: Xudo musulmon jamoatini ogohlantiradi: agar u imon va birodarlik degan ikki asosiy fazilatga ega bo'lmasa, Islom hayot tarzini amalga oshirish yoki Xudo unga yuklagan buyuk amanatni ado etish umidini qila olmaydi. Uning imoni shunday bo'lishi kerakki, Xudo qo'rquvi doimo uning ongida bo'lsin. Shuningdek, u Islomdagi birodarlikni haqiqatga aylantirishi lozim. Faqat shu birodarlik orqali musulmon jamoati kuch-quvvat topadi va insoniyat hayoti hamda tarixida o'zining eng muhim vazifasini, ya'ni yaxshilikni buyurish va yomonlikdan qaytarish vazifasini bajara oladi. Boshqacha aytganda, u inson hayotidagi har bir yaxshilikni targ'ib qiladi va uni har qanday yomonlikdan poklaydi.

God warns the Muslim community that it cannot hope to implement the Islamic way of life or fulfil the great trust God has placed in it, unless it acquires the two basic qualities of faith and brotherhood. It must have a faith which keeps the fear of God ever present in its mind. It must also make brotherhood in Islam a reality. Only through this brotherhood can the Muslim community acquire its strength and be able to play its most important role in human life and history, namely, the role of enjoining what is right and forbidding what is wrong. In other words, it promotes every good thing in human life and purges it from every evil.

Ey iymon keltirganlar! Allohdan haqiqiy taqvo bilan qo'rqing va to'liq Unga bo'ysunmagan holda o'lim sizni tutib qolmasin. Hammangiz birgalikda Allohning rishtasini mahkam tutinglar va bo'linib ketmanglar. Allohning sizga ato etgan ne'matlarini eslanglar: sizlar bir-biringizga dushman bo'lganingizda, U sizning qalblaringizni birlashtirdi va Uning inoyati bilan bir-biringizga birodar bo'ldingiz; sizlar olov chuqurining yoqasida turganingizda, U sizlarni undan qutqardi. Shunday qilib, Alloh o'z oyatlarini sizlarga bayon qiladi, toki to'g'ri yo'lga hidoyat topasizlar. (102-103-oyatlar)

Believers! Fear God as you rightly should, and do not allow death to overtake you before you have surrendered yourselves truly to Him. Hold fast, all of you together, to the bond with God and do not be disunited. And remember the blessings God has bestowed on you: how, when you were enemies (to one another] He united your hearts and, by His grace, you have become brothers; and how, when you were on the brink of an abyss of fire, He saved you from it. Thus God makes clear His revelations to you, so that you may be rightly guided. (Verses 102-3)

Iymon va birodarlik — musulmon jamoasining tuzilmasi tayanadigan ikki ustundir. Ulardan biri yiqilsa, musulmon jamoasining mavjudligi zaiflashadi va uning buyuk roli behuda ketadi. Birinchi ustun — iymonga ega bo‘lish va Allohdan qo‘rqishdir. Faqat shunday qo‘rquv orqali inson Allohning oldidagi burchlarini ado etishi mumkin, chunki u insonni doim ogoh qiladi. U kechayu kunduzning bir lahzasida ham o‘z burchini unutmaydi.

Musulmon jamoatining vazifasi ilohiy usulni insoniyat jamiyatida amalga oshirish va haqiqatning botil ustidan, yaxshilikning yomonlik ustidan g‘alaba qozonishiga yordam berishdir. Bu vazifa quyidagi oyatda bayon etilgan: “Sizlardan yaxshilikka da’vat qiluvchi, to‘g‘ri ishni buyuruvchi va noto‘g‘ri ishdan qaytaruvchi bir jamoat bo‘lsin. Aynan ular najot topuvchilardir.” (104-oyat)

The task of the Muslim community is to implement the Divine method in human society, and to help truth to triumph over falsehood, goodness over evil. This task is stated in the following verse: “Let there become of you a nation that invites to all that is good, enjoin the doing of what is right and forbid what is wrong. Such are they who shall prosper.” (Verse 104)

Bu jamoaning mavjud bo‘lishi zarurdir, toki u barchani yaxshilikka chaqirsin, to‘g‘ri ishga buyursin va noto‘g‘ri ishdan qaytarsin. Qur’oni Karimdagi bayon shuni bildiradiki, bu ish haqiqiy vakolatga ega bo‘lgan kishi orqali amalga oshirilishi kerak, ya’ni chaqirish, buyurish va qaytarish vakolatiga ega bo‘lgan kishi orqali. Har kim yaxshilikka chaqirishi mumkin, ammo haqiqiy vakolatga ega bo‘lmagan kishi buyurish va qaytarish huquqiga ega emas.

It is imperative for this community to come into existence so as to invite all to that which is good, and to enjoin what is right and forbid what is wrong. The Qur’ānic statement imparts that this must be done through a real authority which can invite, enjoin and forbid. Anyone may be able to invite to what is good, but no one can enjoin and forbid unless he is equipped with real authority.

Bu masalaga oid to‘g‘ri islomiy qarash shundaki, yaxshilikka da’vat qilish va yomonlikni yo‘qotish vazifasini bajaradigan vakolatli bir tashkilot bo‘lishi shart. Bu tashkilotni tashkil etuvchi birliklar birlashishi, Allohga bo‘lgan bog‘liqlikni mustahkam tutishi va o‘zaro birodarlikni haqiqatga aylantirishi kerak. Bu vakolatli tashkilotning Ilohiy usulni hayotda amalga oshirishini ta’minlaydigan shartlar iymon va birodarlikdir. Ilohiy usulni, odamlar uning haqiqiy mohiyatini anglashi uchun, boshqalarni har bir yaxshilikka “da’vat etmasdan” amalga oshirib bo‘lmaydi. Shuningdek, to‘g‘ri ishni “buyuradigan” va noto‘g‘ri ishdan “qaytaradigan” faol vakolat ham talab qilinadi. Bunday vakolatga bo‘ysunish lozim. Alloh taolo aytadi: “Biz har bir elchini Allohning izni bilan itoat qilinishi uchun yubordik.” (An-Nisо 4:64) Demak, Allohning usuli faqat va’z aytish va og‘zaki tushuntirishdan iborat emas. Bu usulning bir qismi xolos. Uning ikkinchi qismi inson hayotidagi har bir to‘g‘ri ishni targ‘ib qilish va har bir noto‘g‘ri ishni eng kam darajaga tushirish uchun faol va uzluksiz harakatdir. Shunday qilinganda, yaxshi musulmon jamoasining an’analari jamoa ustidan o‘z manfaatlarini o‘tkazishga qodir bo‘lgan har bir kishining havas-xohishlaridan himoyalanadi. Bu an’analarni har qanday suiiste’mol qilishdan va shaxsiy istak yoki manfaatga bo‘ysunishdan ham himoya qiladi.

Muslim jamoasini bir-biri bilan janjallashib qolishdan yana bir bor ogohlantirish shu yerda qo‘shilgan. Ilohiy vahiylarga ega bo‘lgan avvalgi xalqlarga — Xudoning yo‘lini amalga oshirish ishonib topshirilgan, ammo o‘z safiga bo‘linish va nizo kirishiga yo‘l qo‘ygan kishilarga — berilgan misol keltiriladi. Shuning uchun Xudo ularni yetakchilik mavqeidan mahrum etdi va bu vazifani birodarlik rishtasini mustahkamlaydigan Muslim jamoasiga topshirdi. Bundan tashqari, o‘z vazifasiga sodiq bo‘lmaganlar, yuzlari yorishadigan yoki qorayadigan kun kelganda, qattiq jazolanadilar: “Aniq dalil kelganidan keyin bo‘linib, bir-biri bilan nizoga kirishib ketgan kishilarga ergashmanglar. Ularga, yuzlari baxtdan yorishadigan va yuzlari qorayadigan kunda, og‘ir azob bor. Yuzlari qora bo‘lganlarga aytiladi: «Iymon keltirganingizdan keyin kofir bo‘ldingizmi? Kufrga botganingiz uchun bu azobni tatib ko‘ringlar!» Yuzlari yorug‘ bo‘lganlar esa Xudoning rahmatidadirlar; ular u yerda abadiy qoladilar” (105–107-oyatlar).

A fresh warning to the Muslim community against falling out with one another is added here. The example of those people of earlier revelations who were entrusted with the implementation of God’s method but who allowed division and conflict to creep into their ranks is given. Therefore, God deprived them of the leadership position and instead assigned that role to the Muslim community, which fosters its bond of brotherhood. Moreover, those who are not true to their task will be sternly punished on the day when faces will either shine or be blackened: “Do not follow the example of those who became divided and fell into conflict with one another after clear proof had come to them. For these there will be grievous suffering, on the day when some faces will shine with happiness and some faces will be blackened. Those whose faces are blackened [shall be told]: Did you disbelieve after having embraced the faith? Taste, then, this suffering for having sunk into disbelief’ Those with shining faces shall be in God’s grace; they abide there for even” (Verses 105-7)

Bu yerda Qur’onning benazir uslubida jonli, hayotga to‘la bir manzara chizilgan. Bu manzara dahshatli, ammo dahshat so‘zlar yoki sifatlar orqali tasvirlanmagan. U tirik insonlarda, ularning yuzlarida va nigohlarida namoyon bo‘ladi. Biz quvonch va baxtga to‘la, yorqin, nurli yuzlarni ko‘ramiz, boshqalarini esa xira, changli va qorayib ketgan holda ko‘ramiz. Ammo o‘sha odamlar o‘z taqdirining azobini yolg‘iz tortishga qoldirilmaydi. Ularga achchiq-chuchuk gaplar eshittiriladi: “‘Iymon keltirganingizdan keyin kufr keltirdingizmi? Endi kufrga botganingiz uchun bu azobni totib ko‘ring’”. Ikkinchi guruhning baxtli taqdiri ham jonli tarzda tasvirlangan: “Yuzlari nurli bo‘lganlar esa Allohning rahmatida bo‘ladilar, ular u yerda abadiy qoladilar”. Bu tasvir manzaraga hayot, harakat va suhbat qo‘shadi, yana Qur’onning benazir uslubida.

A vivid scene, full of life, is drawn here in the inimitable style of the Qur’ān. The scene is one of horror, but the horror is not described in words or adjectives. It is represented in living human beings, in their faces and looks. We see bright, shining faces, full of joy and happiness, and others gloomy, dusty and blackened. Yet those people are still not left alone to suffer their fate. They have to put up with scourging comments: “‘Did you disbelieve after having embraced the faith? Taste, then, this suffering for having sunk into disbelief.’” The happy fortunes of the other group is also vividly described: “Those with shining faces shall be in God’s grace; they abide there for ever.” This description adds life, movement and dialogue to the scene, again in the Qur’ān’s inimitable style.

Siz insoniyat uchun yaratilgan eng yaxshi ummatsiz: yaxshilikka buyurasiz, yomonlikdan qaytarasiz va Allohga iymon keltirasiz. Agar Kitob ahli ham iymon keltirganida, bu ular uchun yaxshi bo'lardi. Ularning ichida mo'minlar ozdir, ko'pchiligi esa fosiqlardir. (110-oyat)

You are the best community that has ever been raised for mankind; you enjoin the doing of what is right and forbid what is wrong, and you believe in God. Had the people of earlier revelations believed, it would have been for their own good. Few of them are believers, while most of them are evildoers. (Verse 110)

Ushbu oyat musulmon ummatini o‘z o‘rnini, qadrini va haqiqiy mohiyatini anglashi uchun tasvirlaydi. Oyatning birinchi qismi musulmon jamoatiga juda og‘ir vazifa yuklaydi, shu bilan birga uni hech bir boshqa jamoaga berilmagan darajaga ko‘taradi va sharaflaydi: “Siz insonlar uchun chiqarilgan eng yaxshi ummatsiz; siz yaxshilikka buyurasiz, yomonlikdan qaytarasiz va Allohga iymon keltirasiz”. Avvalo shuni ta’kidlaymizki, musulmon jamoasi haqida “chiqarilgan” deyilishi majhul nisbatda ifodalangan. Bu shuni anglatadiki, bu jamoani juda mahoratli bir qo‘l mukammal shakllantirib, faqat Alloh taolo biladigan narsalarni o‘rab turgan abadiy parda ortidan olib chiqqan. Bu yerda tanlangan ibora mavjudlik sahnasiga maxsus o‘rni va o‘ziga xos vazifasi bo‘lgan butun bir ummatni olib chiqadigan nozik va yumshoq harakatni bildiradi.

This verse describes the Muslim nation so that it becomes aware of its position, value and true nature. The first part of the verse imposes a very heavy duty on the Muslim community, while at the same time honouring and elevating it to a position which cannot be given to any other community: “You are the best community that has ever been raised for mankind; you enjoin the doing of what is right and forbid what is wrong, and you believe in God.” We note first that the reference to the Muslim community as one which “has been raised” is made in the passive voice. This suggests that a highly skilful hand has neatly moulded this community and brought it forth from behind the eternal curtain which covers things known only to God. The expression adopted here indicates a subtle and gentle movement which brings forth onto the stage of existence a whole nation which has a unique role to play and a special position to occupy.

"Siz insonlar uchun yaratilgan eng yaxshi ummatsiz." Musulmon ummati o'z o'rnini va haqiqiy mohiyatini bilishi uchun buni anglashi kerak. U o'zi aynan insoniyatga yetakchilik qilish uchun yaratilganini bilishi kerak, chunki u eng yaxshi ummatdir. Olloh bizning bu sayyoramizda yetakchilikni yovuzlik kuchlariga emas, balki yaxshilik kuchlariga topshirishni istaydi. Demak, u hech qachon boshqa xalqlar taklif qilganini qabul qiluvchi holatda bo'lmasligi kerak. U o'zida bor bo'lgan sog'lom mafkura, falsafa, axloq va bilimni, albatta, o'zining mukammal tizimini boshqalarga taklif qilishi kerak. Bu musulmon ummatining burchi bo'lib, uning noyob o'rni va mavjudligining maqsadi tomonidan unga yuklatilgan. Musulmon ummati har doim insoniyatga yetakchilik qilishi uning burchidir. Bu yetakchilikni o'z zimmasiga olish orqali u ayni paytda ma'lum mas'uliyatlarni ham o'z bo'yniga oladi. Yetakchilik o'zini shunga loyiq deb da'vo qilgan har qanday xalqqa berilmaydi, agar u o'zini loyiq yetakchi ekanini isbotlamasa. O'zining mafkurasi va ijtimoiy tizimi bilan musulmon jamoasi bu mavqega loyiqdir.

Ular sizga biroz ozor berishdan boshqa hech narsa qila olmaydilar; agar sizlar bilan urushsalar, orqalarini o‘girib qochadilar. So‘ngra ularga hech kim yordam bermaydi. Ular qayerda bo‘lmasin, ularning ustiga xorlik solingan bo‘ladi, faqat Allohning ahdi va odamlarning ahdi bilan bo‘lsa, bundan mustasno. Ular Xudoning g‘azabiga uchradilar va ularning ustiga zillat tushadi. Buning sababi shuki, ular Xudoning oyatlarini inkor etishda davom etdilar va haqsiz ravishda payg‘ambarlarni o‘ldirdilar. Buning sababi shuki, ular itoatsizlik va haddan oshishda davom etdilar. (111-112-oyatlar)

They cannot harm you beyond causing you some trifling hurt; and if they fight against you, they will turn their backs upon you in flight. Then they will receive no help. Ignominy shall be pitched over them wherever they may be, save when they have a bond with God and a bond with men. They have incurred the wrath of God and humiliation shall overshadow them. That is because they persisted in denying God’s revelations and killing the Prophets against all right. That is because they persisted in their disobedience and transgression. (Verses 111-12)

Uning o‘ziga xos fazilatlari musulmon ummatini insoniyat uchun yaratilgan eng yaxshi millatga aylantiradi. Ushbu oyat yaxshilikka buyurish va yomonlikdan qaytarish hamda Ollohga iymon keltirish kabi fazilatlarni bayon qilgach, iymon keltirish odamlar uchun yaxshiroq ekanini izohlaydi: “Agar kitob ahli iymon keltirganida, bu ular uchun yaxshi bo‘lardi. Ularning ichida mo‘minlar ozdir, ko‘pchiligi esa itoatsizlardir.” (110-oyat)

Its unique qualities make the Muslim community the best nation ever to be raised for mankind. Having outlined these qualities of enjoining what is right and forbidding what is wrong and believing in God, the verse goes on to explain that to have faith is better for people: “Had the people of earlier revelations believed, it would have been for their own good. Few of them are believers, while most of them are evildoers.” (Verse 110)

Bu, o'tmishdagi vahiylarga ega bo'lgan kishilarni Islom dinini qabul qilishga undaydi, chunki bunday qabul qilish ularning o'z manfaatlariga, bu dunyoda ham, oxirat hayotida ham xizmat qiladi. Dinni qabul qilish orqali ular mafkuraviy tushunchalar bo'yicha o'rtasidagi ixtiloflardan xalos bo'ladilar; bu ixtiloflar esa ularni o'zlariga xos o'ziga xoslikni qaror toptirish imkoniyatidan mahrum etgan edi. Ularning tushunchalari ijtimoiy tizim uchun asos bo'la olmaydi. Shu sababli, ularning ijtimoiy tizimlari mustahkam poydevorga ega emas. Bu, haqiqatan ham, borliqqa, insoniy mavjudlikning maqsadiga, shuningdek, insonning koinotdagi o'rniga umumiy qarashni beradigan mafkuraga asoslanmagan har qanday ijtimoiy tizim uchun to'g'ridir. Xudoga ishonish ularning oxirat hayotidagi o'z manfaatlariga xizmat qiladi, chunki bu kofirlarning taqdiriga duchor bo'lishdan saqlovchi yagona vositadir.

Ular hammasi bir xil emas. Kitob berilgan ahl orasida ham to'g'ri yo'lda turadigan kishilar bor: ular tun ichida Allohning oyatlarini tilovat qiladilar va sajda qilib ibodat etadilar. Ular Allohga va oxirat kuniga iymon keltiradilar, yaxshilikka buyurib, yomonlikdan qaytaradilar va yaxshi ishlarda bir-birlaridan o'zib ketishga intiladilar. Ular solihlar jumlasidandir. Ular qanday yaxshilik qilsalar ham, uning mukofotidan hech qachon mahrum qilinmaydilar. God taqvo egalarini yaxshi biladi. Kofirlarga kelsak, ularning mollari ham, farzandlari ham Allohning oldida ularga hech narsa foydasini bermaydi. Ular do'zax ahlidir, u yerda abadiy qolurlar. Bu dunyo hayotida sarflagan narsalari go'yo o'z nafslariga zulm qilgan qavmning ekinzorini urib, uni vayron qilgan qattiq, sovuq shamolga o'xshaydi.

They are not all alike. Of the people of earlier revelations there are some upright people who recite the revelations of God in the depth of the night, and prostrate themselves in worship. They believe in God and the Last Day and enjoin the doing of what is right and forbid what is wrong and vie with one another in doing good works. These belong to the righteous. Whatever good they do, they shall never be denied its reward. God knows those who fear Him. As for the unbelievers, neither their riches nor their children will avail them in any way against God. It is they who are destined for the fire, where they will abide. Whatever they spend in this present life is like a biting, icy wind which smites the tilth of people who have wronged themselves, laying it to waste.

"Ular Xudo ularga zulm qilgani yo'q, balki ular o'zlariga o'zlari zulm qiladilar" (113-17-oyatlar).

It is not ‘God Who does them wrong; they wrong themselves. (Verses 113-17)

Ushbu surada, o'tgan vahiylar ahllaridan imonni jiddiy qabul qiladigan yaxshi ozchilikka tasalli beriladi. Ular yana bir bor maqtovga sazovor qilinadi. Oyat avval o'tgan vahiylar ahllari hammasi bir xil emasligini bayon qilishdan boshlanadi. Ulardan ba'zilari haqiqiy mo'minlardir. Ularning imonga va Allohga bo'lgan munosabati haqiqiy mo'minlarning munosabati sifatida tasvirlanadi. Bu ularni Alloh O'zining solih bandalariga beradigan mukofotga loyiq qiladi.

Here the sūrah reassures the good minority among the people of earlier revelations who take faith seriously. They are again singled out for praise. The passage begins with a statement that the people of earlier revelations are not all alike. Some of them are true believers. Their attitude to faith and to God is described as that of true believers. This merits them the same reward which God gives to His righteous servants.

Bu, oldin Ilohiy vahiy olgan xalqlar orasidagi haqiqiy mo''minlarning yorqin tasviridir. Ularning imoni sof, chuqur va to''liqdir. Ular o''z pozitsiyasini aniq belgilab olganlar. Ular Xudoga o''zlarini topshirganlar safiga qo''shilgan va bu dinni qo''llarida bor bo''lgan barcha kuch bilan himoya qiladilar. Ular Xudoga va Oxirat kuniga iymon keltiradilar. Bundan tashqari, ular imonlari talab qilgan vazifalarni ado etadilar va o''zlari qo''shilgan jamoaning xususiyatlarini amalda namoyon qiladilar — bu jamoa insoniyat uchun yaratilgan eng yaxshi jamoadir. Ular har qanday yaxshilikni xohlaydilar. Ular to''g''rini buyuradilar va noto''g''ridan qaytaradilar. Ular o''zlariga bir maqsad qo''yganlar va uning amalga oshishi uchun bir-birlari bilan poygalashadilar. Bu maqsad — yaxshi ishlarni qilishdir. Shu sababli, ular solihlar jumlasidan ekanliklari haqidagi osmondan berilgan guvohlikka loyiqdirlar. Ularda, shuningdek, hech qachon bekor qilinmaydigan va'da ham bor: ularning mukofotlari inkor etilmaydi. Oyat yana shuni qo''shadiki, barcha narsalardan va barcha odamlardan xabardor bo''lgan Xudo ularning chindan ham Undan qo''rqadigan o''sha maxsus odamlar guruhiga mansub ekanliklarini biladi.

Ey iymon keltirganlar, o'zlaringizdan boshqalarni yaqin do'st qilib olmang. Ular sizni buzish uchun hech qanday harakatdan tap tortmaydilar. Sizning azob-uqubat chekayotganingizni ko'rishni yaxshi ko'radilar. Ularning nafratlari og'izlaridan chiqqan so'zlarida allaqachon ko'rinib turibdi, ammo ko'ngillarida yashirayotgan narsalari bundan ham yomonroqdir. Agar aql yuritsangiz, sizga oyatlarni aniq bayon qildik. Ana, o'zlaringiz ko'rib turibsizki, siz ularni sevasiz, ular esa sizni sevmaydilar. Siz barcha kitoblarga iymon keltirasiz. Ular sizga duch kelganlarida: "Biz ham iymon keltirdik", deydilar. Lekin yakka qolganlarida, sizga qarshi g'azabdan barmoqlarining uchini tishlaydilar. Ayting: "G'azabingiz bilan halok bo'ling. Albatta, Alloh ko'ngillardagi narsalarni yaxshi biladi". Agar sizga yaxshilik yetsa, bu ularni xafa qiladi; agar sizga yomonlik yetsa, ular xursand bo'ladilar. Agar sabr qilsangiz va Allohdan qo'rqsangiz, ularning hiylalari sizga hech qanday zarar yetkaza olmaydi. Alloh ular qilayotgan barcha ishlarni o'z ichiga oladi. (118-120-oyatlar)

Believers, do not take for your intimate friends men other than your own folk. They will spare no effort to corrupt you. They love to see you in distress. Their hatred has already become apparent by [what they say with] their mouths, but what their hearts conceal is even much worse. We have made revelations plain to you, if you will only use your reason. See for yourselves how it is you who love them and they do not love you. You believe in all revelations. When they meet you they say: “We, too, are believers.” But when they find themselves alone, they bite their fingertips with rage against you. Say: ‘Perish in your rage. God is fully aware of what is in the hearts [of people].” When good fortune comes your way, it grieves them; and if evil befalls you, they rejoice. If you persevere and fear God, their machinations cannot harm you in any way. God encompasses all that they do. (Verses 118-20)

Ushbu uch oyatda tasvirlangan manzara odamlarning ichki fikrlarini batafsil va jonli tarzda ochib beradi. U ichki his-tuyg'ularni va tashqi ko'rinishdagi munosabatlarni qayd etadi. Har bir kichik harakatni ilg'ab oladi. Bu har bir davrda, har bir jamiyatda uchraydigan muayyan turdagi insonning surati bo'lib, musulmonlar kuchli va g'alaba qozonganida ular bilan do'stlik da'vo qiladi. Biroq ularning da'volarini har bir fikri, har bir his-tuyg'usi va har bir a'zosi yolg'on chiqaradi. Musulmonlar ularga aldanishlari mumkin, ularga ishonib qo'yishadi, holbuki ular musulmonlar uchun faqat bezovtalik va chalkashlik tilaydi hamda ularga azob-uqubat yetkazish uchun barcha kuchini sarflaydi. Ular musulmonlarni zaiflashtirishga eng qat'iy intiladi, qachon imkoniyat tug'ilsa, kecha-kunduzning istalgan paytida.

The picture so drawn in these three verses vividly delineates, with full details, people’s innermost thoughts. It records inner feelings and apparent reactions. It captures every little movement. It is a picture of a certain type of person who can be seen in every age, in every society, professing friendship with the Muslims when the Muslims are strong and victorious. Their claims, however, are belied by their every thought, every feeling and every organ. Muslims may be deceived by them, placing their trust in them when they wish nothing but trouble and confusion for the Muslims and spare no effort to inflict hardships on them. They most determinedly seek to undermine the Muslims, whenever they have a chance to do so, at any moment of day or night.