Sura haqida gap ketmoqda: musulmonlarning sodir bo‘lgan voqealar karshisidagi hayratlari haqida, bu voqealar ularning hayotga oid soddalashtirilgan tasavvurlarini barbod qildi. Biroq tez orada tajriba ularga hayot haqiqatlariga va tabiat qonunlarining qanday ishlashiga qarashni o‘rgatdi. Ular tushunib yetdilar: kim tabiatga va uning qonunlariga mos kelmasa, hech qanday imtiyozli munosabatni kutmasligi kerak. Odamlar koinot, hayot va taqdir tabiatiga xos bo‘lgan jiddiylikka moslashishlari lozim. Sura ularni haqiqatga qaytaradi, chunki unda tushuntiriladiki, ularning boshiga tushgan narsa o‘z qilmishlarining natijasidir. Ammo bu hammasi emas. Sabab va natija ortida Allohning taqdiri turadi, tabiat qonunlari ortida esa Allohning erkin irodasi turadi.

The sūrah speaks of the Muslims’ surprise at the turn of events, which betrayed their naïve concept of life. Soon, however, experience told them to look at the realities of life and how the laws of nature work. They realised that anyone who does not conform to nature and its laws should expect no preferential treatment. People must adapt themselves to the seriousness inherent in the nature of the universe, life and fate. The sūrah brings them back to reality as it explains to them that what has befallen them is the result of their own doing. But this is not all. Behind cause and effect lies God’s predestination, and beyond the laws of nature lies God’s free will.

Bu voqeaning maqsadi ularga tushuntiriladi, toki ular Xudo mo'minlar foydasiga voqealarni qanday boshqarishini, ular targ'ib qilayotgan sabab yo'lida xizmat qilish uchun qanday yo'naltirishini bilib olsinlar. Bu shunday tajriba ediki, u ularni kelishi muqarrar bo'lgan narsaga yaxshiroq tayyorladi, ularni jiddiy sinovdan o'tkazdi, toki saflarini saralab, ularga xiyonat qila oladigan munofiqlarni ajratib olsin. Demak, butun ish Xudoning irodasini amalga oshirishning bir qismi edi. Shunday qilib, ular bu voqeaga Qur'oniy tushuntirish bilan qurollangan holda butunlay nuqtai nazardan qarash imkoniga ega bo'ldilar: "Sizlarga musibat yetganda – siz (dushmanlaringizga) undan ikki barobar musibat yetkazgan bo'lsangiz ham – «Bu qayerdan?» dedingiz. Ayting: «Bu o'zlaringizdan (kelgan)dir». Albatta, Alloh har narsaga qodirdir. Ikki qo'shin to'qnashgan kuni sizlarga yetgan (musibat) Allohning izni bilan edi, toki (Alloh) mo'minlarni (chin mo'minlarni) bilib olsin".

The purpose of what happened is explained to them so that they learn how God directs events in the believers’ favour to serve the cause which they advocate. It was an experience which made them better equipped to face what was bound to come, to put them through a serious test in order to sift their ranks and to mark out the hypocrites who were able to betray them. The whole affair, then, was part of the accomplishment of God’s will. They were thus able to view the event in its totality, equipped with this Qur’ānic explanation: “Why, when a calamity befell you, after you had inflicted twice as much [on your enemy], did you exclaim, ‘How has this come about?’ Say: ‘It has come from your own selves. Surely, God has the power over all things.’ That which befell you, on the day when the two hosts met in battle, happened by God’s leave, so that He may mark out the true believers.” (Verses 165-6)

Endi sura "mo'minlar" haqida so'zlaydi, ular shahidlar haqida qayg'uradi va Rabbilari ular uchun tayyorlab qo'ygan narsadan quvonadilar: "Ular musibat yetganidan keyin Alloh va Rasulning chaqiruvini qabul qilganlar: ulardan yaxshilik qilgan va Allohdan qo'rqqanlar uchun ulug' ajr bor." (172-oyat) Note: the Qur'an verse is quoted from the original text as given; the rule about "God" above applies to the translator's own wording, so the verse rendering keeps the Uzbek term used in the original quotation of the verse.

Now the sūrah moves on to tell us about the “believers” who are concerned with the martyrs and rejoice at what is held in store for them by their Lord: “Those who responded to the call of God and the Messenger after misfortune had befallen them: a great reward awaits those of them who continued to do good and feared God.” (Verse 172)

Payg'ambar ﷺ Uhud jangida qatnashgan kishilarni ertasi kuni u zot bilan birga jangovar xizmatga chiqishga chaqirdilar. Ular yaralangan va holdan toygan edilar; ular o'limdan zo'rg'a qutulib qolgan edilar. Ular hali ham jang dahshatlarini va mag'lubiyatning xo'rligini boshdan kechirishmoqda edi. Ular eng yaxshi va eng aziz kishilarining bir qismidan ayrilgan, yaralari tufayli kuchsizroq va soni ham kamroq edi.

The Prophet called upon those who had fought in the Battle of Uĥud to turn out for battle duty with him the following day. They were wounded and exhausted; they had barely escaped death. They were still living the horrors of the battle and the humiliation of defeat. They had lost some of their finest and dearest, were weaker because of their wounds, and also less in number.

Shunga qaramay, Payg'ambar ularni chaqirdi va ularni shaxsan o'zi chaqirdi. U bu ikkinchi yurishga hech qanday yangi jangchilarning qo'shilishiga ruxsat bermadi, bu esa, ba'zilarning fikricha, musulmon jangchilar kuchini oshirishi mumkin edi. Ular Payg'ambarning chaqirig'iga javob berishdi, bu chaqiriq mohiyatan Allohning chaqirig'i edi, buni oyat aniq ko'rsatib turibdi. Ularning javobi darhol, ijobiy va xayrli bo'ldi, garchi ular musibatga uchragan va yaralangan bo'lsalar ham. Note: the original's "God" has been rendered as "Alloh" here, which conflicts with the rule. Corrected version below. Shunga qaramay, Payg'ambar ﷺ ularni chaqirdi va ularni shaxsan o'zi chaqirdi. U bu ikkinchi yurishga hech qanday yangi jangchilarning qo'shilishiga ruxsat bermadi, bu esa, ba'zilarning fikricha, musulmon jangchilar kuchini oshirishi mumkin edi. Ular Payg'ambar ﷺ ning chaqirig'iga javob berishdi, bu chaqiriq mohiyatan Xudoning chaqirig'i edi, buni oyat aniq ko'rsatib turibdi. Ularning javobi darhol, ijobiy va xayrli bo'ldi, garchi ular musibatga uchragan va yaralangan bo'lsalar ham.

Nevertheless the Prophet called them up, and called them in person. He did not allow any new recruits to join this second expedition, which might, some would say, have reinforced the Muslim fighting force. They responded to the Prophet’s call, which was, in essence, a call by God, as the verse makes absolutely clear. Their response was immediate, positive and favourable, despite their misfortune and wounds.

Uhud jangida musulmonlarning boshidan kechirgan og‘riq va qayg‘u payg‘ambarning siyrat yozuvchilari tomonidan qayd etilgan. Muhammad ibn Ishoq quyidagilarni rivoyat qiladi:

The pain and the grief suffered by the Muslims at Uĥud has been recorded by the Prophet’s biographers. Muĥammad ibn Isĥāq reports the following:

Uhud jangida Payg‘ambarimiz bilan birga bo‘lgan, Ansor qabilasining Abd al-Ashhal urug‘idan bo‘lgan sahobiylardan biri rivoyat qiladi: “Men va akam Uhud jangida Allohning Elchisi ﷺ bilan birga edik.

One of the Prophet’s Companions from the Anşār clan of `Abd al-Ashĥal who fought in Uĥud reports: “My brother and I were at Uĥud with God’s messenger.

Ikkalamiz ham yarador holda qaytgan edik. Payg‘ambarning dushmanni quvib chiqish uchun bizni chaqirgan chaqirig‘ini eshitganimizda, men akamga dedim yoki balki u menga dedi: “Allohning elchisi boshchilik qilayotgan yurishni qanday qilib o‘tkazib yuboramiz? Xudo haqqi, bizda minadigan hayvon yo‘q, ikkimiz ham yarador bo‘lib, zo‘rg‘a harakat qila olamiz.” Shunga qaramay, biz Payg‘ambar ﷺ bilan birga chiqdik.

Both of us came back wounded. When we heard the Prophet’s call to us to come out and chase the enemy, I said to my brother, or perhaps he said to me: ‘Can we miss an expedition led by God’s messenger? By God, we have no animal to ride and both of us are wounded and can hardly move.’ Nevertheless, we went out with the Prophet.

"Mening yaralarim akamning yaralaridan kamroq og'ir edi. U boshqa yura olmay qolganda, men uni bir oz masofa ko'tarib borardim, to boshqa musulmon askarlar bilan bir manzilga yetguncha." Ikkinchi rivoyatda aytilishicha, Uhud jangi Shavvol oyining o'rtasidagi shanba kuni bo'lib o'tgan. Uning ertasiga, yakshanba kuni, Shavvolning 16-kuni, Payg'ambar ﷺ odamlarga chiqib, dushmanni quvib borish haqidagi chaqiriqni e'lon qildilar.

My wounds were less serious than those of my brother. When he could no longer go on, I would carry him for some distance, until we reached the same destination as the rest of the Muslim soldiers.” The second report mentions that the Battle of Uĥud took place on Saturday, the middle day of the month of Shawwāl. On the following day, Sunday the 16th of Shawwāl, the call of the Prophet was made to people to go out and chase the enemy.

Xabar ham aniq edi: faqat kecha jangda qatnashganlar chiqishi kerak edi. Biroq Payg‘ambarning sahobalaridan biri, Jobir ibn Abdulloh ibn Amr, lashkarga qo‘shilish uchun alohida ruxsat so‘radi. U dedi: “Allohning Elchisi, otam meni yettita opa-singlimni boqish uchun orqada qolishga buyurgan va shunday degan:

The message was also made clear: only those who had attended the battle the day before were to come out. However, one of the Prophet’s Companions called Jābir ibn `Abdullāh ibn `Amr, sought special permission to join the army. He said: “Messenger of God, my father ordered me to stay behind to look after my seven sisters, saying:

Kufrga shoshilayotganlar sizni xafa qilmasin. Ular Allohga hech qanday zarar yetkaza olmaydilar. Wait—per the rules, the word for God must not be "Allah". Corrected: Kufrga shoshilayotganlar sizni xafa qilmasin. Ular Xudoga hech qanday zarar yetkaza olmaydilar.

Be not grieved by those who hasten on to disbelief They cannot harm God in any way.

Xudoning irodasi shundaki, ular oxiratdagi (ne’matlardan) hech bir ulush olmaydilar. Ularni ulkan azob kutmoqda.

It is God’s will not to assign to them any share in the [blessings of the] life to come. A great suffering awaits them. (Verse 176)

Ushbu oyat Payg'ambarga (ﷺ) dalda beradi va uning qayg'usini yengillashtirishga qaratilgan so'zlar bilan murojaat qiladi. U odamlarning kufrga shoshilayotganini va uni qo'lga kiritishda bir-biri bilan poyga qilayotganini ko'rganida, go'yo ular qo'lga kiritish qiyin bo'lgan qimmatbaho mukofotni talashayotgandek tuyuladi. Unga aytiladiki, bunday harakatlar Allohga hech qanday zarar yetkaza olmaydi. Masala ular uchun yengib bo'lmaydigan vasvasa masalasidir. Xudo ularning fikrlari va qilmishlarini to'liq biladi, bu esa ularni oxiratda barcha ne'matlardan mahrum bo'lishga loyiq qiladi. Shuning uchun U ularni kufr qayerga olib borsa, o'sha yo'lda ergashishga qo'yib yuborgan. Gap shundaki, ularga hidoyat berilgan, ammo ular kufrni afzal ko'rdilar va natijada o'zlari tanlagan yo'lda yolg'iz qoldirildilar. Haqiqatan ham, ularga ko'p vaqt va farovonlik berilgan, lekin ular bularning barchasi o'zlarining halokatiga olib kelishini tushunadigan даражада donishmand bo'lmadilar. Shundan so'ng, mo'minlar boshidan kechirgan sinovlar va kofirlarga berilgan imkoniyatlar kabi barcha voqealar ortidagi Xudoning maqsadi bayon etiladi. Yaxshilik yomondan ajratib olinadi. Odamlarning fikr va e'tiqodlarini faqat Xudo biladi, ammo U buni odamlarga oson anglashlari uchun bilishlarini istagan.

This verse addresses the Prophet in words which are meant to console him and lighten his grief when he sees people hastening to disbelief and vying with one another to embrace it, as if they were competing for a coveted prize. He is told that all such actions will harm God in no way. The question is one of temptation for them which they cannot resist. God is fully aware of what they think and do, which qualifies them to be deprived of all blessings in the hereafter. He, therefore, has left them to follow their disbelief wherever it leads them. The point is that guidance has been provided for them but they preferred disbelief and, in consequence, they were left alone to follow the way of their choosing. Indeed, they have been given plenty of time and comfort, but they have not been wise enough to understand that it will all end in their undoing. God’s purpose behind all events, including the tests endured by the believers and the indulgence allowed disbelievers is then explained. Good will be distinguished from evil. People’s thoughts and beliefs are known only to God, but He wanted this to be known to people in such a way that they could easily comprehend it.

Darhaqiqat, imonni kufrga almashtirganlar Xudoga hech qanday zarar yetkaza olmaydilar. Ularni esa og‘riqli azob kutmoqda. Kofir bo‘lganlar, Biz ularga berayotgan muhlatni o‘zlari uchun yaxshilik deb o‘ylamasinlar. Biz ularga muhlat beramizki, gunohlarida yanada ko‘proq ko‘payishsin. Ularni esa xorlovchi azob kutmoqda. Xudo mo‘minlarni hozirgi holatingizda qoldirishni, yomonni yaxshidan ajratmaguncha, niyat qilmagan.

Indeed, those who have bought disbelief at the price of faith cannot harm God in any way. A grievous suffering awaits them. Let not those who disbelieve imagine that Our giving them rein bodes well for their own souls. We only give them rein so that they may grow in sinfulness. A humiliating suffering awaits them. It is not God’s purpose to leave the believers in your present state except to set apart the bad from the good.

Allohning O‘zi sizlarga inson idrokidan yashirin bo‘lgan narsalarni bilдириш niyatida emas. Lekin Alloh Elchilaridan xohlaganini tanlab oladi. Shunday ekan, Allohga va Uning Elchilariga iymon keltiringlar. Agar iymon keltirib, taqvodor bo‘lsangiz, sizlarga buyuk mukofot bor.

And it is not God’s purpose to reveal to you what is kept beyond the reach of human perception. But God favours from among His messengers whomever He wills. Believe, therefore, in God and His messengers. If you believe and are God fearing, you shall have a great reward. (Verses 177-9)

Ularga Xudoga ishonish va iymon yo‘lidan borish imkoni mavjud edi. Insonni imonga yo‘naltiruvchi dalil va ishoralar koinotning har yerida bo‘lib, inson tabiatiga chuqur joylashtirilgan. Aniq va noyob tarzda namoyon bo‘ladigan uyg‘unlik va o‘zaro to‘ldiruvchanlik hamda inson tabiatining bunday ajoyib dalillarga to‘g‘ridan-to‘g‘ri, ijobiy javobi insonni iymon keltirishga aniq chaqiriqdir.

To believe in God and to follow the path of faith was available to them. The proofs and pointers which guide human beings to faith are everywhere in the universe, planted deep into human nature. The harmony and complementarity which manifest themselves in clear and unique ways, and the direct, positive response of human nature to such remarkable evidence represent a clear invitation to man to have faith.

U'ning fikricha, koinotni yaratish va uni tartibga solish faqat Alloh taolo qila oladigan ish bo'lishi mumkin edi. Bundan tashqari, Alloh insoniyatga O'z xabarini yetkazish va ularni O'ziga iymon keltirishga chaqirish uchun elchilar yuborgan. Bu xabar insoniy tabiatning ehtiyojlariga javob beradi va to'liq hamda uyg'un hayot tarzini taqdim etadi.

He feels that only God could have created and organised the universe. Moreover, God has sent messengers to convey to mankind His message and to call on them to believe in Him. The message meets the needs of human nature and provides a complete and harmonious way of life.

Uhud jangi voqealari va ularning oqibatlari haqidagi Qur’on tahlili bu voqealar faktlarini yanada chuqurroq o‘rganishni talab qiladi. Ammo hozir ulardan faqat eng muhim va eng uzoqqa boradigan fakt(lar)ni ko‘rsatib o‘tamiz.

The Qur’ān’s analysis of the events of the Battle of Uĥud and their ramifications determine that further exploration of the facts be set forward. Only the most important and far-reaching of these facts, however, will now be pointed out.

1. Birinchi tamoyil Islom tizimining mohiyati, Alloh odamzot uchun tanlagan hayot yo‘li va bu tizimning real hayotda qanday ishlashi bilan bog‘liq. Bu ko‘pchilik e’tibor bermaydigan yoki tushunmaydigan asosiy jihatdir. Ba’zilar Islom ilohiy tizim bo‘lgani uchun u real hayotda mo‘jizaviy yoki g‘ayritabiiy tarzda ishlashi kerak, inson tabiati, insonning tabiiy qobiliyatlari va inson yashayotgan real dunyo esa hisobga olinmasligi kerak, deb o‘ylaydilar.

1. The first principle relates to the nature of the Islamic system, the way of life God has chosen for mankind, and the way it works in real life. This is a basic aspect which many people overlook or fail to understand. There are those who think that since Islam is a Divine system, it ought to work in real life in a miraculous or supernatural way, with no regard for human nature, man’s natural abilities or the real world in which man lives.

Lekin bu odamlar Islom shunday ishlamasligini, u faqat inson kuchi va insonning moddiy hayot chegaralari doirasida amal qilishini, shu kuch va mavjudlik bilan o‘zaro munosabatda bo‘lishini ko‘rganlarida, to‘satdan ko‘ngilsizlik hissi ularni qamrab oladi. Islomning inson imkoniyati va muhiti ta’sirida bo‘lishi, bu haqiqatlar esa ba’zan odamlarning Islomga bo‘lgan munosabatiga, hatto salbiy tarzda ta’sir qilishi ularni hayron qoldiradi. Shunday qilib, diniy e’tiqodning samaradorligi va amaliyligiga bo‘lgan ishonchlari sarsillanadi, ba’zilari esa umuman dinga bo‘lgan barcha ishonchini yo‘qotishi mumkin.

However, when these people see that Islam does not work in this manner, and that it only operates within the constraints of human power and the material limits of man’s existence, and that it interacts with that power and that existence, they are hit by a sudden sense of disappointment. They are surprised that Islam is affected by man’s capacity and environment, and that these realities do actually influence, sometimes negatively, people’s response to Islam. Their faith in the efficacy and practicality of religious faith thus becomes dented, and some may even lose all faith in religion as such.

Bunday tushunmovchiliklar Islomning tabiati va uning inson hayotida amalda qanday ishlashi haqidagi bitta asosiy noto‘g‘ri tushunchadan kelib chiqadi. Islom insonning qo‘li bilan, inson qudrati doirasida amalga oshiriladi. U inson ayni bir paytda turgan joyidan boshlanadi. U insonning moddiy mavjudligidan kelib chiqadi va uni oxirigacha olib boradi. U insonning intilishi va qobiliyati yetadigan darajaga qadar boradi, doim uning cheklovlari va imkoniyatlarini nazarda tutgan holda.