Ushbu surani nozil bo‘lgan paytda musulmon jamoasi o‘zlarining yangi vatani — Madina shahriga, Payg‘ambar Muhammad ﷺ shahriga joylasha boshladi va ular “Baqara” surasiga bag‘ishlangan Kirish qismida (I jild, 9–16-betlar) bayon etilgan holatga ancha yaqinlashgan edi.
At the time of the revelation of this sūrah, the Muslim community began to settle in their new homeland, Madinah, the city of the Prophet Muĥammad (peace be upon him) and had gone some way into the state of affairs already described in our Introduction to sūrah 2, al-Baqarah, or The Cow (Vol. I, pp 9-16).
Badr jangi allaqachon sodir bo'lgan edi va musulmonlar Quraysh ustidan g'alaba bilan taqdirlangan edilar. Bu g'alabaga erishish bilan birga kelgan holatlar "mo''jiza"ni nazarda tutardi. Bu esa Madinaning Xazraj qabilasining taniqli shaxsi `Abdulloh ibn Ubay ibn Salul kabi nufuzli kishilarni o'z mag'rurligini bosishga, Islomga bo'lgan nafratini chetga surishga va Payg'ambar Muhammad ﷺ ga nisbatan bo'lgan dushmanligi va hasadini tiyishga majbur qildi, garchi bu munofiqlarcha bo'lsa-da, musulmonlar jamoasiga qo'shilish uchun. Uning yagona izohi shu bo'ldi: "Bu Islom, u mustahkam qaror topgan." U Islomning qat'iy o'rnashganini va uning rivojini to'xtatib bo'lmasligini tan olishga kelgan edi.
The Battle of Badr had already taken place, and the Muslims had been blessed with victory over the Quraysh. The circumstances concomitant with achieving that victory suggested a “miracle”. This forced notable figures such as `Abdullāh ibn Ubayy ibn Salūl, a grand personality of the Khazraj tribe of Madinah, to suppress his pride, put aside his hatred for Islam, and contain his spite and envy towards the Prophet Muĥammad in order to assimilate into the Muslim community, albeit hypocritically. His only comment was: “This, Islam, is here to stay.” He had come to accept that Islam was firmly established and its progress unstoppable.
Shunday qilib, Madinada nifoq deb ataladigan hodisaning urug'lari ekildi va o'sib, tarqala boshladi. Badrgacha bo'lgan davrda, qarindoshlari Islomni qabul qilgan ba'zi kishilar e'tiroz bildirmaslikka majbur bo'lar edi; ularning ba'zi obro'li kishilari hatto Islomni qabul qilganliklarini va musulmonlar jamoasiga qo'shilganliklarini da'vo qilar edilar, shu bilan birga esa ichlarida adovat va dushmanlikni saqlab qolar edilar. Ular musulmonlarga qarshi fitna uyushtirishga, yangi jamoaning zaif nuqtalarini izlashga tayyor edilar, bunda musulmonlar safini va kuchini zaiflashtirish, o'z nafsoniy xurofotlarini qondirish hamda imkon bo'lsa, so'nggi zarbani berish uchun mos paytni kutish niyatida edilar.
This was how the seeds of the phenomenon known as hypocrisy were planted in Madinah, and which began to grow and spread. Before Badr, some people whose relatives had converted to Islam were obliged to pretend not to mind; some of the more prominent of these even pretended to have accepted Islam and joined the Muslim community while, at the same time, they continued to harbour a grudge and animosity. They were ready to scheme against the Muslims and to seek the weaker points in the structure of the new community in order to undermine Muslim ranks and strength, satisfy their own prejudices and await the appropriate moment to strike their final blow, if possible.
Munofiqlar Madinadagi yahudiylar orasida tabiiy ittifoqchilar topdilar, ular Islomga va Payg'ambarga nisbatan o'xshash yoki hatto kuchliroq adovat va o'z xurofotlariga ega edilar.
The hypocrites found natural allies among the Jews of Madinah who had a similar or even stronger grudge and prejudices of their own towards Islam and the Prophet.
Islom Madinadagi arablar orasida yahudiylarning mavqeiga haqiqiy va kuchli tahdid solgan edi. U yahudiylardan Madinaning ikki asosiy arab qabilasi — Avs va Xazraj o'rtasida adovat va bo'linish keltirib chiqarish imkoniyatini tortib oldi.
Islam had posed a real and formidable threat to the status of the Jews among the Arabs of Madinah. It deprived them of the one reason they had to cause rancour and division between the two main Arab tribes of Madinah: the Aws and the Khazraj.
Islom ostida ikki qabilaning odamlari "aka-uka va opa-singil" bo'lib qoldilar, bir birlashgan tomonga tegishli bo'lib.
Under Islam, people of the two tribes became “brothers and sisters”, belonging to the same united side.
Madinadagi yahudiylar Badrdagi musulmonlar g'alabasidan qattiq nafasi siqilib, o'zini yo'qotdilar. Shundan so'ng ular musulmonlar safini buzish, musulmonlarning qalbi va ongiga shubha hamda chalkashlik solish uchun barcha makr, hiyla va fitna quvvatlarini ishga soldilar; Islomga va shaxsan musulmonlarga qarshi mish-mishlar va tuhmatlar tarqatdilar.
The Jews of Madinah were stifled and choked at the Muslim victory at Badr. From then on, they would use all their powers of intrigue, deceit and scheming to break Muslim ranks and throw doubt and confusion into Muslim hearts and minds; spreading rumours and allegations against Islam and against the Muslims personally.
Shunda Qaynuqā` yahudiy qabilasi o‘zlarining barcha adovatini ochiq-oshkora namoyon qilgan voqea sodir bo‘ldi. Ular buni Payg‘ambar Muhammad ﷺ Madinaga kelganidan keyin, miloddan avvalgi 622 yilda, Madina yahudiylari bilan tuzgan shartnoma va ahdlariga qaramay qilishdi.
Then came that episode with the Jewish tribe of Qaynuqā` bringing all that animosity into the open. This they did, despite the agreements and covenants the Prophet Muĥammad had made with the Jews of Madinah following his arrival there in 622 CE.
Boshqa tomondan, Badr jangidagi mag'lubiyatlaridan so'ng, musulmon bo'lmagan arablar tobora g'azablanib borardi. Ular endi Muhammadning (ﷺ) yutuqlarini yoki Madina lagerining yutuqlarini e'tiborsiz qoldira olmas edi; shuningdek, ularning savdosi, mavqei va Arabistonda mavjudligi uchun tahdid solayotgan xavfni ham kam baholay olmas edilar. Shu sababli ular bu yaqinlashib kelayotgan xavfni o'z imkoniyatlari doirasidan tashqarida qolmasdan oldin bartaraf etishga intilardilar.
On the other hand, in the wake of their defeat at Badr, the non- Muslim Arabs were growing increasingly bitter. They could no longer afford to ignore Muhammad’s achievements or those of the Madinah camp; nor could they underestimate the threat posed to their trade, their status and their very existence in Arabia. They were, therefore, keen to eliminate that imminent threat before it was beyond their capacity to do so.
Islomning dushmanlarining nafrati va qudrati eng yuqori cho‘qqisiga yetayotgan paytda, Madinadagi musulmonlar jamoasi hali go‘daklik davrida edi. U zo‘rg‘a yagona jamoa deb atalishi mumkin edi: unda Makkadan ilgari hijrat qilgan musulmonlarning elitasi (Muhājirūn) ham bor edi...
As the hatred and power of the enemies of Islam were reaching their peak, the Muslim camp in Madinah was still in its infancy. It was hardly a homogeneous community; there were the elites of the earlier Muslims of Makkah (the Muhājirūn)
va Madina (Ansor) ahli, shuningdek, hali voyaga yetmagan shaxslar. Jamoa butunligicha Islomning o‘sha bosqichini aniq tasvirlash, uning yondashuvi va majburiyatlarining mohiyatini ifodalash, tarkibidagi nomukammal jihatlarni silliqlash uchun zarur amaliy tajribaga ega emas edi.
and Madinah (the Anşār) as well as individuals who were yet to mature. The community as a whole lacked any practical experience to be able to smooth away the rough edges in its composition and to present a clear image of Islam and the phase it was going through, or to express the sum and substance of its approach and obligations.
Munofiqlar boshlig'i `Abdulloh ibn Ubay jamiyatda kuchli mavqega ega edi. Ular oila va qabila aloqalarini mustahkam saqlardi. Musulmonlar esa, aksincha, Islomning yagona o'zi ularning oilaviy va qabilaviy munosabatlarini ifodalashi va ularni birlashtiradigan yagona rishta ekanligini hali to'liq anglab yetmagan edilar. Munofiq va xiyonatkor unsurlarning mavjudligi hamda ularning butun ummatning taqdiri va kelajagiga ta'siri tufayli musulmonlar safida hanuz ma'lum darajada parokandalik kuzatilardi. Bu haqda biz ushbu surada Uhud jangiga oid oyatlarni ko'rib chiqqanimizda aniq ko'rib olamiz.
The hypocrites, headed by `Abdullāh ibn Ubayy, commanded a strong position in society. They maintained strong family and tribal ties. The Muslims, on the other hand, were yet to develop the understanding that Islam alone represented their family and tribal relationships and the only bond that united them. A certain amount of dislocation could still be found within Muslim ranks due to the existence of hypocrite and dishonest elements and their influence on the destiny and future of the whole community, as we will see clearly when we come to review the verses in this sūrah relating to the Battle of Uĥud.
Madinada yahudiylar ham kuchli mavqega ega edilar, shuningdek, uning aholisi bilan iqtisodiy aloqalarini va ahdlashuv ittifoqlarini saqlab kelardilar. Ularning dushmanligi hali ochiq tus olmagan edi, musulmonlar esa hali o'z e'tiqodlarining o'zlari uchun yagona majburiy ahd ekanligini, millatlari ramzi va xulq-atvor hamda shartnomaviy munosabatlarining asosi ekanligini his qilmagan edilar. Ular hali e'tiqodlariga zid keladigan aloqa va bog'lanishlarning kuchga ega emasligini va haqiqiy bo'lmasligini anglab yetmagan edilar. Bunday muhitda yahudiylar aralashish, shubha va chalkashlik urug'ini sepish uchun imkoniyatlar topdilar. Ularning gaplariga quloq solib, ta'sirlanadigan musulmonlar ham bor edi. Hatto ularning nomidan Payg'ambar ﷺ oldida shafoat qilib, ularni har qanday mumkin bo'lgan jazo yoki qisastdan asrab qolish va ularning musulmon jamoatiga yetkazishi mumkin bo'lgan zararni yengillashtirish uchun aralashishga tayyor bo'lgan musulmonlar ham bor edi. Buning yorqin misoli — Qaynuqo' yahudiylari nomidan Payg'ambar ﷺ'ga shafoat qilganda, unga qattiq so'z aytgan `Abdulloh ibn Ubayydir.
The Jews also enjoyed a strong position in Madinah as well as maintaining their economic ties and covenant alliances with its inhabitants. Their hostility was yet to become open, while the Muslims had yet to develop the feeling that their faith was the only covenant binding upon them, the sole symbol of their nationhood, and the basis of their behavioural and contractual dealings. They were yet to appreciate that ties and bonds, which clashed with their faith, would have no efficacy or validity. In this atmosphere, the Jews found openings for meddling, and for sowing doubts and confusion. There were Muslims who would listen to their talk and be influenced by it. There were Muslims even prepared to intervene with the Prophet on their behalf so as to spare them any possible penalty or punishment and to mitigate the harm they might cause the Muslim community. A stark example is that of `Abdullāh ibn Ubayy who spoke harshly to the Prophet in his plea on behalf of the Qaynuqā ‘ Jews.
Biroq, Badrda musulmonlarning to‘liq va hal qiluvchi g‘alabasi eng kam kuch va xarajat evaziga qo‘lga kiritildi. O‘sha yurishga qo‘shilgan musulmonlarning kichik guruhi qurolli to‘qnashuv uchun juda oz jihozlangan edi. Ular ancha katta va yaxshi tayyorlangan Quraysh qo‘shiniga qarshi chiqishganiga qaramay, Qurayshliklar tez va ishonchli tarzda mag‘lub etildi.
The total and decisive victory of the Muslims at Badr, however, was achieved with minimum effort and cost. The small band of Muslims who joined that expedition were scantily equipped for armed conflict. Although they confronted a much larger and well- prepared Quraysh battalion, the latter were overcome swiftly and convincingly.
Ushbu g‘alaba Xudoning lashkari bilan kofirlarning lashkari o‘rtasidagi ilk to‘qnashuvda kelgan bo‘lib, Xudoning rejasining bir qismi edi va bugun biz uning ichki maqsadining ba’zi jihatlarini anglab olishimiz mumkin. Ehtimol, u endi paydo bo‘layotgan Islom dinini mustahkamlash va kuchaytirish uchun, yoki uning jangdagi samaradorligini namoyon etish uchun mo‘ljallangan bo‘lib, shundan so‘ng u rivojlanib, oldinga ketishi mumkin edi.
That victory, coming in the very first confrontation between the army of God and that of the infidels, was part of God’s scheme of things, and we may be able to discern some of its underlying purpose today. Perhaps it was designed to reinforce and strengthen the fledgling religion of Islam, or to demonstrate its efficacy in the battlefield so that it could proceed and progress thereafter.
Musulmonlarning o'zlari ham g'alabani hech narsaga arzimas deb bilgan bo'lishlari mumkin edi, va ular har bir bosqichda o'z ustunliklarini qo'lga kiritishlariga ishonishgan bo'lishi mumkin. Axir, ular imonli musulmonlar, dushmanlari esa kofirlar emasmidi? Shunday ekan, ikki tomon jang maydonida to'qnash kelganda, musulmonlar g'alabaga shubhasiz erishishlariga amin bo'lishmasmidi?
The Muslims, themselves, might have taken their victory for granted and considered that they would prevail at every stage of their ascent. After all, were they not believing Muslims and their enemies unbelievers? Was it not the case, then, that whenever the two camps met in battle, the Muslims would be certain of triumph.
G'alaba va mag'lubiyatni boshqaruvchi ilohiy qonun-qoidalar unchalik sodda yoki soddadil emas.
The Divine principles governing victory and defeat are not so simplistic or naïve.
Ruhiy tayyorgarlik, tashkiliy tayyorlik, jihoz va zaxiralar, intizom va nazorat, shuningdek, ruhiy va jismoniy hushyorlik bilan bog'liq shartlar mavjud. Uhud mag'lubiyati orqali Alloh aynan shularni ularga o'rgatmoqchi bo'lgan, bu sura buni ta'sirli, hayratlanarli va ma'noli tarzda bayon etadi. U ba'zi musulmonlarning xatti-harakatini mag'lubiyatning sababi sifatida ko'rsatadi hamda shaxslar va butun jamiyat uchun foydali saboqlar beradi.
There are prerequisites pertaining to mental preparation, organisational readiness, equipment and provisions, discipline and control, as well as mental and physical alertness. This is what God meant to teach them through the setback they suffered at Uĥud, as this sūrah portrays in vivid, breathtaking and meaningful terms. It identifies the behaviour of some Muslims as the reason for their defeat and delivers constructive lessons for both individuals and the community as a whole.
Uhud jangining saboqlarini ko‘rib chiqsak, bu saboqlar musulmonlarga katta og‘riq va qurbonlik evaziga kelganini ko‘ramiz. Ular eng aziz va eng muhim a’zolaridan bir qanchasini yo‘qotdilar, jumladan Payg‘ambar Muhammad ﷺ ning amakisi Hamza ibn Abdulmuttalibni.
As we review the Battle of Uĥud, we can see that its lessons cost the Muslims enormous pain and sacrifice. They lost some of their dearest and most important members, including Ĥamzah ibn `Abd al-Muţţalib, the Prophet Muĥammad’s uncle.
Bundan ham dahshatli va alamli bo‘lgani shu ediki, ular Allohning Elchisi ﷺ ning peshonalari jarohatlanganini, tishlaridan biri singanini, chuqurga yiqilganini va zirhlarining halqalari yuzlariga botib ketganini ko‘rdilar. Musulmonlar uchun bundan dahshatliroq va qayg‘uliroq manzara bo‘lishi mumkin emas edi.
More serious and shocking than that, they saw God’s Messenger sustain wounds to his forehead, break one of his teeth, fall into a ditch, and have the rings of his armour embedded in his cheek. Nothing could have been more horrific and distressing for the Muslims to witness.
Uhud jangi voqealari surada ularga oldin keladigan uzun bir bo'lim bilan boshlanadi, bu bo'lim butunlay Islom e'tiqodini aniq va ravshan bayon etishga qaratilgan bir qator ko'rsatma va da'vatlarga bag'ishlangan. U Xudoning birligi, ya'ni tavhid tamoyilini aniq va bir ma'noli so'zlar bilan bayon etadi; Arabistondagi yahudiylar va nasroniylar tarqatgan yolg'on va shubhalarni rad etadi, bu shubhalar ularning o'z adashuvlari va noto'g'ri e'tiqodlaridan kelib chiqqanmi yoki ular musulmonlar safiga sochib, ularning imonini zaiflashtirish hamda birlik va hamjihatlikni buzish maqsadida qilingan bo'lsinmi.
The events of the Battle of Uĥud are preceded in the sūrah by a lengthy section completely devoted to a series of directives and exhortations aimed at an elaborate and crystal-clear statement of Islamic belief. It presents the principle of the oneness of God, or tawĥīd, in precise and unambiguous terms; it refutes the lies and suspicions propagated by Jews and Christians in Arabia, whether those emanated from their own deviation and false beliefs or those they aimed to sow in Muslim ranks so as to undermine their faith and break their unity and solidarity.
Bir qancha rivoyatlarda 1–83-oyatlar Hijriy taqvimning to‘qqizinchi yilida Najrondan (janubiy Arabistondan) kelgan nasroniy vakillar delegatsiyasining Madinaga tashrifi bilan bog‘liq holda nozil bo‘lgan deb ko‘rsatiladi. Biroq men bu oyatlar o‘sha yilda nozil bo‘lganiga shubha qilaman, chunki ularning mazmuni va kontekstidan ko‘rinadiki, ular Madinadagi davrning dastlabki qismida, musulmon jamoasining shakllanish yillarida nozil bo‘lgan. Aynan o‘sha davrda musulmonlar yahudiylar va boshqa tomonlarning fitna-intilishlarining eng katta qismiga duch kelganlar, bu esa ham jamoaning rivojiga, ham har bir kishining xulq-atvoriga ta’sir ko‘rsatgan.
Several accounts identify verses 1-83 as being revealed in connection with a visit, during the ninth year of the Muslim calendar, to Madinah by a Christian delegation from Najrān in southern Arabia. However, I doubt if these verses were revealed in that year because their context and content indicate that they were received over the earlier part of the Madinah era, during the Muslim community’s formative years. It was during that period that the Muslims were exposed to the largest part of Jewish and other intrigues, which affected both the development of their community as well as their individual behaviour.
Lekin bu rivoyatlarni qabul qilamizmi yoki yo‘qmi, oyatlar nasroniylarning da’volari va ayblovlariga, ayniqsa Iso (alayhissalom) bilan bog‘liq masalalarga qaratilgani va Xudoning birligi tamoyiliga e’tibor berishi aniq. Bu oyatlar nasroniy e’tiqodini unga kirib qolgan chalkashliklar va buzilishlardan poklaydi hamda nasroniylarni o‘z muqaddas kitoblarida ko‘rsatilgan yagona haqiqiy Xudoga ishonishga chaqiradi, Qur’oni karim esa uni tasdiqlash va ma’qullash uchun kelgan.
However, whether we accept those reports or not, it is clear that the verses address Christian claims and allegations, especially those relating to Jesus (peace be upon him) and focus on the principle of oneness of God. The verses clear the Christian faith of the confusion and distortions that had crept into it, and call upon Christians to believe in the one true God identified in their own scriptures which the Qur’ān had come to confirm and endorse.
Bo‘limda yahudiylarga qaratilgan murojaatlar va tanbehlar ham bor.
The section also contains references and reprimands addressed to the Jews.
Xususan, u musulmonlarni qo‘shni g‘ayrimusulmonlarning, ayniqsa Madinadagi yahudiylarning fitnalaridan ogohlantiradi.
Specifically, it warns the Muslims against intrigues by their non-Muslim neighbours, especially the Jews of Madinah.
Ushbu bo‘lim, mazkur asarda I qism deb belgilangan bo‘lib, surahning taxminan yarmini tashkil etadi va o‘sha davrda Arabiston yarimorolida mavjud bo‘lgan Islom bilan boshqa diniy e’tiqodlar o‘rtasidagi to‘qnashuv masalalarini yoritadi. Bu to‘qnashuv faqat aqidaviy xarakterga ega bo‘lmay, balki rivojlanayotgan musulmon jamoasi bilan unga qarshi fitna uyushtirgan va Islom e’tiqodining o‘zini zaiflashtirishga intilgan ko‘plab dushmanlari o‘rtasidagi kengroq kurashning nazariy jihatlarini ifodalagan. Musulmon ummati bilan uning raqiblari o‘rtasidagi o‘sha kurashning mohiyati bugungi kunda ham asosan o‘zgarmagan: sekulyarizm, xalqaro sionizm va zamonaviy salibchilar.
This section, delineated in this work as Part I, which represents about half of the sūrah, covers aspects of the confrontation between Islam and other religious beliefs existing in the Arabian peninsula at the time. This conflict was not merely theological, but rather represented the theoretical aspects of the wider confrontation between the developing Muslim community and its many antagonists who connived and schemed against it, and who strenuously sought to undermine the Islamic faith itself. The essence of that confrontation between the Muslim nation and its opponents remains fundamentally the same today: secularism, international Zionism and modern-day Crusaders.
Sūraning matnidan yana shu narsa aniq bo‘ladiki, to‘qnashuvning vositalari va maqsadlari o‘zgarmay qoladi. Bu esa Qur’on Islom kitobi ekanini va Musulmon ummati uchun hozir ham, kelajakda ham yo‘lbaschi qo‘llanma ekanini tasdiqlaydi, xuddi uzoq o‘tmishda shakllanish davrida u ummatning tayanchi bo‘lgani kabi. Bugungi kurashda faqat aql-idroki buzilgan kishigina aniq g‘alabaga olib boradigan vositalarni rad etadi va Qur’onga murojaat qilishdan hamda uning ko‘rsatmalariga amal qilishdan bosh tortadi. Aqlsizlik, beparvolik yoki yomon niyat tufayli bunday kishilar o‘zlarini va Musulmon ummatini aldagan bo‘ladi hamda ummatning dushmanlariga katta xizmat ko‘rsatgan bo‘ladi.
It is also clear from the text of the sūrah that the means and the ends of the confrontation remain the same. This confirms that the Qur’ān is the Book of Islam and the guidebook for the Muslim nation, now and in the future, as it was its reference during its formative years so long ago. In today’s struggle, only those who are mentally unsound would reject the means that would bring certain victory and refuse to consult the Qur’ān or follow its guidance. Through weak-mindedness, carelessness or malice, those would be deceiving themselves and the Muslim nation, and rendering its enemies a great service.
Ushbu surada keltirilgan nutqlar va rivoyatlar, shuningdek, o'z haqiqiy kitoblaridan chetga chiqqan yahudiylar va nasroniylarning musulmon jamoatiga hamda Islom degan yangi dinga bo'lgan munosabatini ham ochib beradi. (Masalan, 7, 23, 65, 69-72, 75, 78, 98-9 va 119-20-oyatlarga qarang.)
The discourses and the accounts given in this part of the sūrah also expose the attitude of the Jews and Christians, peoples who have deviated from their own true Scriptures, towards the Muslim community and the new faith of Islam. (See, for instance, verses 7, 23, 65, 69-72, 75, 78, 98-9, and 119-20.)
Muslim jamoasiga qarshi qaratilgan urush qurollari qilich va nayzalar bilan cheklanmasligi ko'plab va aniq ishoralardan yaqqol ko'rinadi. Eng avvalo, Islom dushmanlari musulmon e'tiqodini nishonga oldilar. Ular aldov va fitnalardan foydalandilar, soxta ayblovlar tarqatdilar, reja tuzdilar va sovrin uyushtirdilar. Ular jamoani vujudga keltirgan asos bo'lgan Islomni o'z o'rnidan siqib chiqarishni maqsad qilib oldilar. Ular islom e'tiqodini zaiflashtirish va yo'q qilishga intildilar, chunki ular, bugun ularning hamfikrlari bilgani kabi, bu e'tiqod jamoaning tayanchi ekanini bilar edilar; jamoa faqat uning imon ruhi mag'lub etilgandagina yengiladi. Musulmonlar o'z e'tiqodlariga mahkam yopishib turgan, unga suyanib yashagan, uning tamoyillari asosida hayot kechirgan, uning bayrog'ini ko'targan, haqiqiy tarafdorlarini vakillik qilgan va faqat unga faxr bilan mansub bo'lgan paytda, dushmanlari ularga hech qanday zarar yetkaza olmas edi.
It is clear from the numerous and pointed references that the instruments of war used against the Muslim community were not limited to swords and spears. First and foremost, Islam’s enemies targeted the Muslim faith. They deployed deception and intrigue, spread false allegations, plotted and conspired. They aimed to dislodge Islam, the essence that had brought the Muslim community into being. They sought to undermine and destroy the Islamic faith, because they knew, as their counterparts know today, it was the mainstay of the community; the community is only defeated when its spirit of faith is defeated. Their enemies could do the Muslims no harm so long as the Muslims themselves held fast to their faith, depended on it, lived according to its principles, championed its banner, represented its true supporters, and proudly identified with it alone.
Shundan ma'lum bo'ladiki, eng yomon dushmanlar musulmonlarni o'z dinlari va e'tiqodlaridan chalg'itadigan, ularni Xudoning yo'lidan ozdiradigan yoki ularni o'z dushmanlarining haqiqiy kimligi va uzoq muddatli maqsadlari haqida aldaydiganlardir.
From this it is clear that the most evil of enemies are those who divert Muslims away from their faith and belief, and who lead them away from God’s path or deceive them regarding the true identity of their enemies and their long-term objectives.
Musulmon jamoasi va uning dushmanlari o'rtasidagi kurash, avvalo, imon va e'tiqod kurashidir. Kurash yer, boylik, iqtisodiy foyda yoki xom ashyo uchun bo'lganda ham, avvalo e'tiqodlar va g'oyalar urushida g'alaba qozonish muhimdir. Uzoq tajriba shuni ko'rsatdiki, musulmonlar o'z imonlari va dinlariga sodiq qolib, uning tizimiga doimo hushyorlik bilan amal qilar ekanlar, Islom dushmanlari ularni yengolmaydi. Shu sababli Islom dushmanlari va ularning dastyorlari musulmonlarni aldash va mojaroning haqiqiy mohiyatini yashirish uchun ulkan kuch va mablag' sarflaydilar. Shu tariqa ular o'z maqsadlariga erishishga, musulmonlarni bo'ysundirib, ularni talon-taroj qilishga intiladilar, chunki hech qanday imon yoki e'tiqod ularni to'xtata olmasligiga ishonchlari komil.
The struggle between the Muslim community and its enemies is, first and foremost, a struggle of faith and belief. Even when the struggle is over land or resources or economic gain or raw materials, winning the war of beliefs and ideas comes first. Long experience has taught Islam’s enemies that they cannot prevail over the Muslim community as long as the latter adhere to their faith and religion and commit themselves to its system, remaining constantly vigilant. This is why Islam’s enemies and their lackeys expend colossal energy and resources in order to deceive the Muslims and camouflage the real nature of the conflict. In this way they seek to get what they want, to dominate and exploit the Muslims, safe in the knowledge that no faith or belief can motivate them.
Garchi uning dushmanlari bugun musulmon jamoatiga qarshi yanada murakkab fitna vositalaridan foydalanayotgan va xalqi orasiga shubha urug'ini sepish hamda ularning birligini zaiflashtirish uchun yanada ilg'or usullarni qo'llayotgan bo'lsalar ham, ularning asosiy maqsadi o'zgarmagan: musulmonlarni adashtirish, ularni imonidan va dinidan uzoqlashtirish.
Although its enemies today adopt more sophisticated means of intrigue against the Muslim community and use more advanced methods to sow doubts among its people and weaken their bonds, their fundamental objective remains unchanged: to lead the Muslims astray, away from their faith and their religion.
Shu sababli, Qur’on avvalo bu zararli urinishlarni barbod qilishga e’tibor qaratdi.
The Qur’ān, therefore, concentrated first of all on frustrating these noxious efforts.
Bu narsa musulmon jamoasining o‘zi ilgari surgan haqiqatga bo‘lgan ishonchini mustahkamlaydi; yahudiylar va nasroniylar Islom haqida tarqatgan yolg‘on va shubhalarni rad etadi; u musulmonlarga o‘z mavjudligining mohiyati va qadrini ko‘rishni, bu dunyodagi o‘rnini hamda ular e’tiqod qiladigan dinning insoniyat tarixini shakllantirishdagi rolini anglashni zarurligini ravshan bayon qilib, ilgari surgan buyuk tushunchalarni aniq tushuntiradi.
It would strengthen the Muslim community’s belief in the truth it advocated; it would refute the lies and suspicions that the Jews and Christians spread about Islam; it would expound unequivocally, the grand concepts it promoted, impressing upon the Muslims the need to see the essence and value of their existence on this earth, and to appreciate their role and the role of the faith they uphold in shaping the history of mankind.
Qur’on Muslimlarni dushmanlarining fitnasidan ogohlantirdi, ularning yashirin rejalarini, past hiyla-nayranglarini va yomon niyatlarini fosh qildi. U Islomga va musulmonlarga nisbatan bu nafratni Allohning Islom xabarini butun dunyoga yetkazish uchun ulug' sharafni ato etgan ne'mati natijasi sifatida belgiladi.
The Qur’ān warned the Muslims against their opponents’ intrigue, exposed their clandestine schemes, dirty tricks and sinister aims. It identified this hatred towards Islam and Muslims as the result of the favour conferred by God for the great honour of conveying the message of Islam to the world.
Qur’on Muslimlarni bu dunyodagi kuch-qudratning haqiqatlari va mezonlarini tasdiqlash orqali yo‘lga boshlaydi, dushmanlarining ichki ojizligini va Alloh nazarida xor bo‘lishlarini ta’kidlaydi. U ularning kufrini, Alloh tomonidan vahiy qilingan xabarlardan og‘ishlarini va o‘z payg‘ambarlari hamda elchilarini o‘ldirganlarini eslatadi. Qur’on ularga Alloh ularning tarafida ekanini, U yagona, hamma narsaning o‘ziga o‘xshashi yo‘q oliy hukmdori ekanini va kuchni faqat Uning O‘zi beradi yoki olib qo‘yadi, deb ishontiradi. U kofirlarni (bu o‘rinda yahudiylarni nazarda tutadi) qattiq jazolaydi. Xuddi mushrik arablarni xor qilganidek, ularni ham xor qiladi.
The Qur’ān guides the Muslims by affirming the realities and criteria of power in this world, stressing the inherent weakness of their enemies and their disgrace in the eyes of God. It cites their infidelity and deviation from God’s revealed messages and their slaying of their own prophets and messengers. It reassures them that God is on their side; He is One, the unmatched Supreme Ruler of everything, and He alone bestows power or takes it away. He will severely punish the faithless (who, in this context, are the Jews). He will humiliate them, just as He did the polytheist Arabs.
(Qarang: 1-5, 10-13, 19, 26, 28, 68, 83, 85, 1003, 110-12 va 118-20 oyatlar.)
(See verses 1-5, 10-13, 19, 26, 28, 68, 83, 85, 1003, 110-12, and 118-20.)
Ushbu oyatlarda tasvirlangan keng ko‘lamli va turli-tuman harakatdan bir qancha haqiqatlar kelib chiqadi.
Birinchidan, Madinadagi yahudiylar Islomni buzish va musulmonlar jamoasini zaiflashtirish uchun qay darajada tayyor bo‘lganlari, ularning nafratining chuqurligi hamda bunga erishish uchun qo‘llashga tayyor bo‘lgan turli-tuman vosita va usullari.
Ikkinchidan, bu harakatning alohida musulmonlarga ko‘rsatgan katta ta’siri, shu sababli Qur’oni karimda uning bunday keng va batafsil yoritilishi zarur bo‘lgani.
Uchinchidan, shuncha asrlar o‘tganiga qaramay, o‘sha dushmanlarning bugungi kunda ham dunyoning turli burchaklarida Islom va musulmonlarga qarshi shunga o‘xshash tuhmat va yomonlash kampaniyasini davom ettirayotgani. Ular hanuzgacha asosiy xavf bo‘lib qolmoqda. Shu sababli Olloh taolo o‘zining cheksiz hikmati bilan Qur’onni keyingi musulmon avlodlari uchun yo‘lboshchi nur sifatida saqlab qoldiki, ular o‘zlarining an’anaviy dushmanlarini aniq va to‘g‘ri aniqlay olsinlar.
A number of facts arise from the concerted and diverse campaign depicted in these verses: Firstly; the extent to which the Jews of Madinah were prepared to go to subvert Islam and undermine the Muslim community, the depth of their hatred and the wide variety of means and methods they were willing to deploy. Secondly; the great impact the campaign had on individual Muslims, thereby calling for such extensive and detailed Qur’ānic coverage. Thirdly; that, after all these centuries, we still find the same antagonists perpetrating a similar campaign of vilification and demonisation against Islam and the Muslims all over the world. They continue to pose the main threat, and so God Almighty, in His infinite wisdom, has preserved the Qur’ān as a guiding beacon for subsequent Muslim generations to be able to identify their traditional enemies clearly and accurately.