Ushbu sura Xudoning cheksiz ulug'ligini buyuk ta'riflash bilan boshlanib, to'g'ridan-to'g'ri o'zining asosiy mavzusiga o'tadi:
Having started with this sublime glorification of God’s limitless glory, the surah goes straight to its main theme:
U Oʻzi ummiy xalqqa ulardan bir Rasul yuborgan. U ularga Uning oyatlarini tilovat qiladi, ularni poklaydi va ularga Kitob hamda hikmatni oʻrgatadi, holbuki ular ilgari ochiq adashuvda edilar. Ular bilan birga hali ularga qoʻshilmagan boshqalarga ham (shunday qiladi). U – Gʻolib, Hakim zotdir. (2-3-oyatlar)
It is He who has sent to the unlettered people a Messenger from among themselves to declare to them His revelations, to purify them and to instruct them in the Book and in wisdom, yet before that they were indeed in manifest error, to them and to others yet to join them. He is indeed the Almighty, the Wise. (Verses 2-3)
Arablar ummiyyun, ya’ni “savodsiz” deb atalgan, deyiladi, chunki ularning katta qismi o‘qiy ham, yoza ham olmagan. Rivoyat qilinadiki, Payg‘ambar ﷺ bir safar oyda necha kun borligini ikki qo‘lini qovushtirib, o‘n barmog‘i bilan uch marta ishora qilib tushuntirgan va shunday degan: “Biz ummiy bir jamoamiz: hisob-kitob qilmaymiz, yozmaymiz.” Shuningdek, deyiladiki, yozmaydigan kishi ummiy deb ataladi, ya’ni u onasi, ya’ni umm, uni tug‘gan paytdagidek holatda qolgan kishidir.
It is said that the Arabs were called ummiyyun, or unlettered’, because the great majority of them could neither read nor write. It is reported that the Prophet once defined how many days there are in a month, joining his two hands and pointing with his ten fingers three times, and saying: “We are an unlettered community: we neither reckon figures nor write.” It is also said that a person who does not write is called ummi, meaning he is the same as when his mother, or umm, gave birth to him.
Yozish faqat bola voyaga yetgach o'rganiladigan narsadir.
Writing is something that is only learnt when a child grows up.
Muqobil ravishda, arablarni Goyim deb atagan bo'lishlari mumkin edi — bu yahudiylarning barcha yahudiy bo'lmaganlarni chaqirish uchun ishlatgan ibroniycha shakli bo'lib, "millatlar", ya'ni boshqa xalqlar degan ma'noni anglatadi. Shunday qilib, ummiyyun so'zi "boshqa jamoalarga yoki millatlarga tegishli" degan ma'noni bildiruvchi umamiyyun shakliga aylanadi. Shu tariqa ular o'zlarini Xudoning saylangan xalqi sifatida ajratib ko'rsatgan, qolgan insoniyat esa millatlar (gentillar) hisoblangan. Ehtimol, bu taxmin surahning mavzusiga yaqinroqdir.
Alternatively, the Arabs might have been called Goyim, a Hebrew form by which the Jews called all non-Jews, and meaning Gentiles. Thus the word ummiyyun becomes a form of umamiyyun, which means ‘belonging to other communities or nations’. Thus they distinguished themselves as God’s chosen people, while the rest of mankind are Gentiles. Perhaps this suggestion is closer to the theme of the surah.
Yahudiylar Xudodan so'nggi Elchi kelishini kutib yurardilar. U ular orasidan chiqib, ularni bo'linib ketgan turli guruhlardan keyin birlashtiradi, ularga kuch-qudrat beradi va g'alabaga yetaklaydi. Ular arablarga u tez orada kelishini aytib yurardilar. Cheksiz donoligi bilan Xudo oxirgi Elchisi qilib bir arabni tanladi, ya'ni yahudiy bo'lmagan birini, chunki U yahudiylarda insoniyatga yangi yo'lboshchilik berish uchun zarur sifatlar qolmaganini bilardi. Haqiqatan ham, ular uzoq vaqtdan beri yo'ldan adashgan edilar va xatoga botgan edilar, buni 61-sura, "As-Saff" da aytilganidek. Shu sababli ularga Xudoning xabarini ishonib topshirib bo'lmas edi.
The Jews were awaiting a final Messenger from God who would arise from among themselves, uniting them after they had been divided into divergent groups, giving them power and leading them to victory. They used to tell the Arabs that he was soon to come. In His infinite wisdom, God chose an Arab as His last Messenger, i.e. a Gentile, because He knew that the Jews no longer had the qualities necessary to provide mankinds new leadership. Indeed, they had long deviated and were deep in error, as stated in Surah 61, The Ranks. Hence, they were no longer capable of being entrusted with Gods message.
Bundan tashqari, qadimgi zamonlarda Ibrohim va uning o‘g‘li Ismoil Ka’bani qurish ustida ishlar ekan, quyidagicha duo qilgan edilar: “Parvardigorimiz, buni bizdan qabul qil; Sen eshituvchi va biluvchisan. Parvardigorimiz, bizni Senga bo‘ysunuvchi qil va avlodlarimizdan Senga bo‘ysunuvchi bir ummat yarat. Bizga ibodat yo‘llarimizni ko‘rsat va tavbamizni qabul qil; Sen tavbani qabul qiluvchi, rahmli Zotsan. Parvardigorimiz, ular orasidan ularga bir Elchi yubor, u ularga Sening oyatlaringni o‘qib bersin, ularga Kitob va hikmatni o‘rgatsin hamda ularni poklasin. Sen qudratli va hikmat egasisan” (2:127—129).
Ushbu duo qadimda aytilgan bo‘lsa-da, Alloh taolo uni O‘zining hikmatiga muvofiq, tegishli vaqtda ijobat qilish uchun qoldirgan. Faqat shundagina u Olamga nisbatan Alloh taolo belgilagan umumiy rejaning doirasida o‘z o‘rnini egallaydi. Bu rejada hech narsa o‘z vaqtidan oldin yoki keyin sodir bo‘lmaydi.
Moreover, in earlier times Abraham and his son Ishmael had said a prayer as they worked on building the Ka'bah: “Our Lord, accept this from us; You are the One that hears all and knows all. Our Lord, make us surrender ourselves to You, and make out of our offspring a community that will surrender itself to You. Show us our ways of worship and accept our repentance; You are the One who accepts repentance, the Merciful. Our Lord, send them a Messenger from among themselves who shall declare to them Your revelations, and instruct them in the Book and in wisdom, and purify them. You are Mighty and Wise” (2: 127—129) Addressed centuries earlier, this prayer remained with God to be answered at the appropriate time, according to God’s wisdom. Only then would it fulfil its role within the overall plan God has set in place for the universe. In this plan nothing occurs earlier or later than its appropriate time.
Bu duo aynan shu so‘zlari bilan ijobat bo‘ldi. Ushbu sura ohirida uning mazmuni takrorlanib, Ibrohim alayhissalomning o‘z so‘zlarini eslatadi: {“Ularning ichidan ularga Sening oyatlaringni tilovat qilib beradigan, ularni poklaydigan va ularga Kitob hamda hikmatni o‘rgatadigan bir Payg‘ambar yubor.”} (2-oyat). Ibrohim duosida zikr qilingan Allohning sifatlari ham shu oyatlarning oxirida ishlatilib, musulmon jamoatiga Allohning ne’matlarini eslatadi: {“Albatta, U – Aziz, Hakim Zotdir.”} (3-oyat).
This prayer was answered in its exact wording, which is repeated here in this surah, reminding us of Abraham s own words: “A Messenger from among themselves to declare to them His revelations, to purify them and to instruct them in the Book and in wisdom.” (Verse 2). Even Gods attributes mentioned in Abrahams prayer are used at the end of these verses to remind the Muslim community of Gods favours: “He is indeed the Almighty, the Wise” (Verse 3)
Payg'ambar ﷺ o'zlari haqlarida so'ralganda, javobları shunday bo'ldi: "Men otam Ibrohimning duosi va Iso bergan xushxabarning javobiman. Onam homilador bo'lganida, undan nur chiqqanini ko'rdi, u nur Shomdagi Busro saroylarini o'z oldida yoritib yubordi."
"U zot ummiy xalq orasidan, ularga O'z oyatlarini tilovat qilib beradigan, ularni poklaydigan va ularga Kitob hamda hikmatni o'rgatadigan bir Payg'ambarni yuborgan. Holbuki, ular ilgari ochiq adashishda edilar" {Jumu'a surasi, 2-oyat}.
Olloh ushbu ummiy xalqqa ko'rsatgan marhamati aniqdir: U ularni yakuniy xabarida mujassam bo'lgan amanatni tutishga tanladi va ularni yuksak martabaga ko'tarish uchun ular orasidan bir Payg'ambarni yubordi. U ularni, ummiy bo'lishlari bilan ajralib turgan jaholat holatidan chiqarib, ularga Allohning Kitobi va hikmatni o'rgatdi. Shunday qilib, ularning ahvoli butunlay o'zgardi va ular yer yuzidagi boshqa barcha xalqlardan ajralib turadigan bo'ldi.
When the Prophet was asked about himself, his answer was: “I am the answer to Abrahams, my fathers, prayer, and the good news given by Jesus. When my mother was pregnant, she saw a light coming out of her, lighting before her the palaces of Busra in Syria.” “It is He who has sent to the unlettered people a Messenger from among themselves to declare to them His revelations, to purify them and to instruct them in the Book and in wisdom, yet before that they were indeed in manifest error” (Verse 2) The favour God has granted to these unlettered people is evident: He chose them to hold the trust embodied in His final message and sent them a Messenger from among themselves to elevate them to a noble position. He took them out of their state of ignorance, highlighted in their being unlettered, giving them instructions in Gods book and in wisdom. Thus, their situation changed completely, clearly making them distinguished among all other people on earth.
“Ularni poklash uchun.” Payg‘ambar ﷺ ularga keng qamrovli poklikni berdi. U ularning his-tuyg‘ularini va vijdonini, xatti-harakatlarini va xulq-atvorini, oilaviy hayotini, shuningdek, ijtimoiy hayotini poklab berdi. Ularning poklanishi shu ma’noni anglatardiki, ular butparastlik e’tiqodlarining tubidan Allohning yagonaligiga, adashgan tushunchalar va sirli afsonalardan haqiqiy va ravshan imonga, nomusiz fahshdan Islom targ‘ib qilgan pok axloqiy qadriyatlarga, sudxo‘rlik va aldovning harom daromadlaridan pok va halol topishga yuksaldilar. Bu shaxs va jamiyatning, ichki his-tuyg‘ular va tashqi hayotning to‘liq poklanishi edi.
“To purify them” What the Prophet gave them was far-reaching purification. He purified their feelings and consciences, their actions and behaviour, their marital and family lives as also their social lives. Their purification meant that they rose from the depths of idolatrous beliefs to believing in God’s oneness, from erroneous concepts and enigmatic legends to the true and clear faith, from disgraceful immorality to the clean moral values propounded by Islam, from the filthy gains of usury and fraud to clean and legitimate earnings. It was a total purification of the individual and the community, of inner feelings and outward life.
Shunday poklanish insonni va uning tushunchalarini, roli va mavjudligini Xudo bilan hamda jamiyat bilan bog'lanishini saqlashning yuksak ufqiga ko'taradi.
Such purification elevates man and his concepts, his role and existence to the high horizon of maintaining his bond with God and with the community on high.
“U larga Kitobni va hikmatni o‘rgatadi.” Shunday tarbiyalanganda ular ilohiy Kitobning egalariga aylanadi. Shu tariqa ular masalalarni to‘g‘ri baholashni o‘rganadilar. Ular, shuningdek, bunday hikmat nuri ostida aniq hukm chiqarishlari va hayotdagi yo‘lini belgilashlari mumkin.
“To instruct them in the Book and in wisdom.” When they are thus instructed, they become the holders of a divine book. They thus learn how to evaluate matters properly. They can also make accurate judgements and define their course in life in the light of such wisdom.
"Oldingi hayotlarida esa ular aniq adashishda edilar." (2-oyat) Islomdan oldingi davrlarida ular, albatta, ochiq adashuvda edilar. Ularning ahvolini eng yaxshi ifodalagan kishi Ja'far ibn Abu Tolib bo'lib, Habashiston podshohi Najoshiy uning Islom haqida so'rab-surishtirgan paytda shunday degan edi. Payg'ambar ﷺ yangi tayanch joy qidirgan paytda bir qancha musulmonlar o'sha yerga hijrat qilgan edilar. Qurayshliklar esa, o'z navbatida, ularni qaytarib berishni talab qilish uchun 'Amr ibn al-'Os boshchiligidagi elchilikni yuborgan edi. 'Amr podshohga musulmon muhojirlar haqida buzib ko'rsatilgan tasvir chizishga urindi, lekin Najoshiy ularning o'z bayonini eshitishni istadi. Shu vaziyatda Ja'far unga shunday dedi:
“Yet before that they were indeed in manifest error.” (Verse 2) During their pre-Islamic days, they were certainly in manifest error. Their situation is best described by Ja'far ibn Abi Talib when he was questioned about Islam by Negus, the King of Abyssinia. A number of Muslims had migrated there when the Prophet wanted to establish a new base for Islam. The Quraysh, in turn, had also sent a delegation led by 'Amr ibn al-'As to request their extradition. 'Amr tried to paint a distorted picture of the Muslim immigrants to the king, but the Negus wanted to listen to their version. In this context, Ja'far said to him:
Bizning o‘tmishimizda biz johil odamlar edik: butlarga sig‘inar, o‘lik go‘sht yer, har xil gunohlarni qilar, qarindoshlarimiz bilan yaxshi munosabatni saqlashga kam ahamiyat berar va qo‘shnilarimizga yomon muomala qilardik. Bizning asosiy shiorimiz kuch haqdir, degan qoida edi. Bu holat to‘g‘risida Alloh bizga o‘zimizdan, yaxshi nomi, rostgo‘yligi, samimiyligi va poklik bilan bizga tanish bo‘lgan bir Elchini yubormaguncha davom etdi. U bizni yagona Xudoga – yagona Xudoga iymon keltirishga va biz hamda ota-bobolarimiz Unga sherik qilib sig‘inib kelgan barcha butlarga sig‘inishni tark etishga chaqirdi. U bizni doimo haqni gapirishga va rostgo‘y bo‘lishga, qarindoshlarimiz va qo‘shnilarimizga yaxshilik qilishga, jonni asrashga va qon to‘kmaslikka, gunohdan, yolg‘on guvohlikdan, qo‘limizga topshirilgan yetimlarning mol-mulkini o‘zlashtirishdan va obro‘li ayollarga tuhmat qilishdan saqlanishga buyurdi. U shuningdek, bizga ibodatimizni faqat Xudoning o‘ziga bag‘ishlashni, Unga hech qanday sherik qo‘shmaslikni buyurdi.
In our recent past we were ignorant people: we worshipped idols, ate carrion, committed all sorts of sins, attached little value to maintaining good relations with our kinsfolk and behaved badly to our neighbours. Our overruling maxim was that might was right. This continued to be our situation until God sent us, from among ourselves, a Messenger whose good name, honesty, sincerity and integrity were well known to us. He called on us to believe in God, the one and only God, and to stop worshipping all idols which we and our forefathers used to worship alongside Him. He commanded us always to speak the truth and be honest, to be good to our relatives and neighbours, to preserve life and shed no blood, to refrain from sin, perjury, robbing the property of orphans entrusted to our care, and making false accusations against honourable women. He also commanded us to devote our worship to God alone, ascribing to Him no partners of any sort.
U'shbu bizga muntazam namoz o'qishni, ma'lum poklovchi zakotni berishni va ro'za tutishni va hokazolarni ham buyurdi.1
He further commanded us to pray regularly, to give away certain purifying alms and to fast, etc.1