Al-Mujodala (Iltijo) 1-22

Al-Mujodala (Iltijo) 1-22 - Qur'on soyasida | Quran Course

Xudo ayolning sizga iltijo qilib, eri haqida shikoyat qilgan so‘zlarini eshitdi va Xudoga arz qildi. Xudo ikkingizning gapingizni eshitdi. Xudo hammasini eshitadi va hammasini ko‘radi. Agar sizlardan kimdir xotinlariga: “Sen menga onamning orqasi kabisan”, desa — ular ularning onalari emas; ularning onalari faqat ularni tug‘gan zotlardir. Ular aytayotgan gap nohaq va yolg‘ondir. Lekin Xudo kechirувchi va mag‘firat qiluvchidir. Xotinlariga: “Sen menga onamning orqasi kabi harom bo‘lding”, deb o‘zini xotinidan ajratib, so‘ngra aytganlaridan qaytganlar, er-xotin to‘liq nikoh munosabatiga qaytishdan oldin, qul ozod qilish orqali kafforat berishlari lozim.

God has heard the words of the woman who pleads with you concerning her husband, and complained to God. God has heard what you both had to say. God hears all and sees all. Even if any of you say to your wives, ‘You are to me like my mothers back, 'they are not your mothers; their only mothers are those who gave them birth. What they say is iniquitous and false. Yet God pardons and forgives. Those who separate themselves from their wives by saying, 'You are as unlawful to me as my mother/ and then go back on what they have said, must atone by freeing a slave before the couple may resume their full marital relation.

Bu sizga ogohlantirishdir, Alloh esa qilayotgan barcha ishlaringizdan to'liq xabardordir. Ammo kimning imkoni bo'lmasa, u er-xotin o'zaro to'liq munosabatga qaytishdan oldin ketma-ket ikki oy ro'za tutsin; kimki buni qila olmasa, u oltmish miskinni to'yg'azsin; bu esa Allohga va Uning Rasuliga imoningizni isbotlashingiz uchun. Bular Alloh belgilagan chegaralardir. Imon keltirmaganlarni esa dahshatli azob kutmoqda.

This is an admonition to you, and God is fully aware of all that you do. However, he who does not have the means shall fast instead for two consecutive months before the couple may resume their full marital relation; and he who is unable to do it shall feed sixty needy people; this, so that you may prove your faith in God and His Messenger. Such are the bounds set by God. Grievous suffering awaits those who will not believe. (Verses 1-4)

Islomdan oldingi davrda, erkak xotiniga g‘azablanganida unga shunday deyishi mumkin edi: “Sen menga onamning orqasi kabisan”. Shundan so‘ng xotin unga harom bo‘lib qolardi. Lekin u taloq qilinmas, balki bir holatda osilib qolardi. Na eri bilan odatdagidek er-xotinlik munosabatida bo‘la olar, na o‘zi uchun boshqa yo‘l topishga erkin bo‘lardi.

In pre-Islamic days, a man who became angry with his wife might say to her, “You are to me like the back of my mother”, and thereafter she was forbidden to him. She was not divorced however, but rather in a state of suspense. She could neither have normal marital relations with her husband nor be free to find some other arrangement for herself.

Bu, Islomgacha bo‘lgan Arabistonda ayollarga nisbatan adolatsiz muomalaning yana bir jihati edi.

This was yet another aspect of the unfair treatment of women in pre- Islamic Arabia.

Ushbu oyatlar bu muammo bo'yicha hukm belgilanishidan oldin sodir bo'lgan shunday voqealardan birini bayon etadi. Voqeaning tafsilotlari quyidagi hadisda, masala markazidagi ayol Xuvaylah bint Sa'laba so'zlari orqali naql qilingan.

These verses speak of one such event that took place before the ruling on this problem, known as zihar' had been laid down. The details of the case are related in the following hadith quoting the woman at the centre of the case, Khuwaylah bint Tha(labah:

Ushbu oyatlar menga va Avs ibn as-Somitga oid bo‘lib, Alloh “Al-Mujodala” surasining dastlabki oyatlarini nozil qildi. Men uning nikohida edim, u qarib qolgan va tez jahli chiqadigan kishi edi. Bir kuni u kirib keldi va men uning aytgan bir gapiga e’tiroz bildirdim. Shu sabab u g‘azablanib, menga dedi: “Sen menga onamning orqasi kabisan”. So‘ngra u chiqib ketdi va qavmi bilan bir muddat o‘tirdi. Keyin u qaytib keldi va menga jinsiy yaqinlik istashini bildirdi. Men dedim: “Hech qachon! Xuvaylaning joni Qo‘lida bo‘lgan Zot haqi, sen aytgan gapingdan so‘ng menga yaqinlasha olmaysan, to Alloh va Uning Elchisi ishimiz haqida hukm chiqarguncha”. U meni majburlamoqchi bo‘ldi, lekin men uni yengdim, ayol kishi zaif qari odamni yengganidek. Men uni tark etib, qo‘shnilarimdan birining oldiga kiyim so‘rab bordim.

It was concerning me and Aws ibn al-Samit that God revealed the opening verses of the surah, The Pleading. I was married to him and he had grown old, with a quick temper. He came in one day and I questioned something he had said. He was angry as a result and said to me, ‘You are to me like my mothers back’. He then went out and sat with his people for some time. He came back later and he indicated that he wanted to have sex. I said: “In no way! By Him who holds Khuwaylah’s soul in His hand, you cannot approach me when you have said what you said until God and His Messenger have ruled in our case. He tried to force me, but I overpowered him in the way a woman can overpower a weak old man. I left him and went to one of my neighbours to borrow a dress from her.

Men Payg'ambarning huzuriga bordim va uning oldida o'tirdim. Yuz bergan voqeani unga aytdim va erimning yomon muomalasidan qattiq shikoyat qildim. Payg'ambar ﷺ menga dedi: "Xavlah! Amakivachchang keksa odam; shuning uchun unga nisbatan mehribon va Xudodan qo'rquvchan bo'l." Men ketishdan oldin, men haqimda osmondan vahiy nozil bo'ldi. Payg'ambar ﷺ vahiy nozil bo'lganda odatda boshidan kechiradigan holatni boshidan kechirdi. Keyin u o'ziga kelib dedi:

I went to the Prophet and sat in front of him. I told him what had happened and complained strongly about my husband’s bad manners. The Prophet said to me: “Khuwaylah! Your cousin is an old man; so be kind and God-fearing in your treatment of him.” Before I left, revelations were bestowed from on high concerning me. The Prophet experienced what he usually experienced when revelations were given to him. Then he came to and said:

“Xavla! Alloh sen va sening erging haqingda Qur’on oyatlarini nozil qildi.” Keyin u menga “Alloh xotinning eringi haqida sen bilan bahslashib, Allohga shikoyat qilgan so‘zlarini eshitdi. Alloh ikkovingizning so‘zlaringizni eshitdi. Alloh hammasini eshitadi va hammasini ko‘radi”, ... dan “Kofirlar uchun azobli azob bor” gacha bo‘lgan oyatlarni o‘qib berdi. So‘ngra Payg‘ambar ﷺ menga dedi: “Unga bir qulni ozod qilishni buyur.” Men dedim:

“Khuwylah! God has revealed Qur’anic verses concerning you and your mate.” He then read to me the verses starting with “God has heard the words of the woman who pleads with you concerning her husband, and complained to God. God has heard what you both had to say. God hears all and sees all," up to “grievous suffering awaits those who will not believe'' The Prophet then said to me: “Tell him to free a slave.” I said:

“Allohning Elchisi! Uning buni qilishga imkoni yo‘q.” U dedi: “Unda u ketma-ket ikki oy ro‘za tutsin.” Men dedim: “U albatta ro‘za tuta olmaydigan qari odam.” U dedi: “Unda u bir vasq xurmo bilan oltmish miskinni to‘yg‘azsin.” Men dedim: “Allohning Elchisi! Vallohi, u buni ham qila olmaydi.” Shunda Nabiy ﷺ dedilar:

‘‘Messenger of God! He does not have the means to do so.” He said: “Then let him fast two consecutive months.” I said: “He is certainly an old man who cannot fast.” He said: “He should then feed sixty poor people with a wisq2 of dates.” I said: “Messenger of God! By God, he cannot afford that.” The Prophet then said:

“Biz unga xurmo solingan xalta bilan yordam beramiz”, dedim. Men dedim: “Alloh elchisi! Men ham unga yana bir xalta bilan yordam beraman.” Payg‘ambar ﷺ dedilar:

“We will help him, then, with a sack of dates.” I said: “Messenger of God! I, too, will help him with another sack.” The Prophet said:

“Bu yaxshi va mehribonlik bilan qilingan ish. Borib, buni uning nomidan sadaqa qil va amakivachchangga yaxshi g‘amxo‘rlik qil.” Men Payg‘ambar ﷺ aytganidek qildim. [Rivoyat qilgan: Ahmad va Abu Dovud.]

“That is good and kind of you. Go and give this to charity on his behalf, and take good care of your cousin.” I did as the Prophet told me. [Related by Ahmad and Abu Dawud.)

Shunday qilib, bu o‘sha ayolning holati bo‘lib, u Payg‘ambar ﷺ bilan bahslashgan, uni Alloh taolo ulug‘ va buyuk Zot eshitgan va tinglagan. Mana shu voqea asosida Alloh taolo o‘z hukmini osmondan nozil qilgan va bu ayolga haqini bergan, shunda u va eri tashvishdan xoli bo‘lishgan. Shu tariqa U zot musulmonlarga bunday oilaviy muammo yuz berganda nima qilish kerakligini ko‘rsatib bergan.

This, then, is the case of the woman whose argument with the Prophet God in His majesty heard and listened to. It is on the basis of this case that God pronounced His ruling from on high, giving this woman her right so that she and her husband could be free of worry. He thus showed the Muslims what to do if such a family problem occurred.

Bu Qur'oni Karim surasining ochilishiga sabab bo'lgan shaxsiy vaziyat. Qur'on — Allohning kitobi bo'lib, uning so'zlari yuqoridan nozil bo'lganida koinot ularni aks ettiradi. Sura shunday ifoda bilan boshlanadi: «Albatta, Alloh eringiz haqida sizga murojaat qilayotgan ayolning so'zini eshitdi...» Bu yerda ko'ramizki, Xudo jamiyatdagi oddiy bir shaxs bo'lgan ayolning bu shaxsiy ishida hozirdir. Xudo koinot ishlarini boshqarish bilan shunchalik band emaski, bir kishining ishini eshitmay, unga hukm bermay qolmaydi.

This is the personal situation that opens a surah of the Qur’an, God’s book, whose words are echoed by the universe as they are bestowed from on high. It opens with the statement, 'God has heard the words of the woman who pleads with you concerning her husband... ’ We see here that God is present in this private case of a woman who is a mere individual in the community at large. God is not so preoccupied with conducting the affairs of the universe as not to listen to an individual’s case and give His ruling on it.

Ushbu voqeaning sodir bo‘lishi haqiqatan ham jiddiy masala edi, va odamlar kundalik ishlari bilan band bo‘lib yurganlarida Alloh ular bilan birga ekanini his qilishi lozim edi. U Zot, Ulug‘ va Ustun, osmonlar va yer Unga tegishli bo‘lgan Zot, bunday oddiy muammolarga javob beradi; qanchalik mehr bilan qamrab oluvchi! ‘Oisha aytadi: “Hamma hamd barcha tovushlarni eshituvchi Allohga xosdir. Ariza qiluvchi ayol Xavla Payg‘ambarga kelib, mening uyimning bir burchagida u bilan gaplashdi. U nima deganini men eshita olmadim. Shunda Alloh nozil qildi: ‘Alloh eringiz haqida sizga iltijo qilayotgan ayolning so‘zini eshitdi...’” [Imom al-Buxoriy va an-Nasoiy rivoyat qilgan] Xavla yoki Xuvaylah — bu erkalash shakli — bergan ushbu xabar, uning Payg‘ambarga qanday borib, u bilan bahslashgani va keyin Qur’onda berilgan hukm bizga tarixning o‘sha ajoyib davridagi bu noyob jamoaning hayotini tasavvur qilish imkonini beradi. O‘sha jamoadagi odamlar osmon bilan to‘g‘ridan-to‘g‘ri aloqasini his qilar va kundalik ishlari yuzasidan yuqoridan ko‘rsatma kutardilar. Javob tez kelardi, ko‘pincha odamlar kutib turgan paytda berilardi. Shu tariqa butun jamoa o‘zlarini Allohning himoyasidagilar deb his qilardi: U ularga g‘amxo‘rlik qilardi, ular esa xuddi kichik bolalar ota-onasidan g‘amxo‘rlik kutganidek, Uning g‘amxo‘rligini kutardilar.

It was indeed a serious matter that such an event should take place and that a community of people should feel that God was present with them as they went about their daily business. He, in His majesty, the Supreme, the Overpowering, to whom belong the heavens and the earth, responds to such ordinary problems; how compassionately overwhelming! ‘A’ishah says: “All praise is due to God who hears all sounds. The pleading woman, Khawlah, came to the Prophet and spoke to him in a corner of my home. I could not hear what she said. Then God revealed that 'God has heard the words of the woman who pleads with you concerning her husband...'" [Related by al-Bukhari and al-Nasa’L] As given by Khawlah - or Khuwaylah, which is a form of endearment - this report and how she went to the Prophet and argued with him, then the verdict given in the Qur’an gives us a picture of the life of this unique community during that amazing period of history. People in that community felt their direct bond with heaven and awaited directives from on high regarding its ordinary affairs. The response was soon forthcoming, often given as people were waiting. Thus the whole community felt that they were God’s dependents: He took care of them and they looked for His care just as young children expect to be cared for by their parents.

Qur’on xabarini bu holat yuzasidan ko‘rib chiqsak, hukm va unga berilgan izohlar bilan birga ta’lim va hidoyat unsurlari yonma-yon kelganini sezmasdan iloj yo‘q. Bu Qur’onning odatiy usuli bo‘lib, zarur bo‘lgan hamma narsani taqdim etadi.

When we look at the Qur’anic report of this case, we cannot miss that elements of education and guidance are given side by side with the verdict and the comment on it. This is the usual method of the Qur’an, providing all that is necessary.

"Darhaqiqat, erini haqida sizga murojaat qilgan va Allohga shikoyat qilgan ayolning so'zini Alloh eshitdi. Alloh ikkingizning gapingizni eshitdi. Alloh hamma narsani eshitadi va ko'radi." (1-oyat) Bu ajoyib boshlanish bo'lib, u sizning yolg'iz emasligingizni, Alloh huzurda bo'lib, sizni tinglayotganini aytadi. Wait, I must follow the rules: the original says "God", not "Allah", so I should use the Uzbek word for God, not "Alloh". Corrected: "Darhaqiqat, erini haqida sizga murojaat qilgan va Xudoga shikoyat qilgan ayolning so'zini Xudo eshitdi. Xudo ikkingizning gapingizni eshitdi. Xudo hamma narsani eshitadi va ko'radi." (1-oyat) Bu ajoyib boshlanish bo'lib, u sizning yolg'iz emasligingizni, Xudo huzurda bo'lib, sizni tinglayotganini aytadi.

“God has heard the worth of the woman who pleads with you concerning her husband, and complained to God. God has heard what you both had to say. God hears all and sees all." (Verse 1) This is an amazing opening that says, you have not been alone; God was present, listening to you.

U aytgan so'zlarni eshitdi — ayol sizga yolvorib, Unga shikoyat qilayotgan edi. U butun voqeani allaqachon bilardi va bo'lib o'tgan suhbatning har bir jihatidan to'liq xabardor edi. U hammasini eshitadi va hammasini ko'radi. Qur'on bu juda ilhomlantiruvchi tarzda sodir bo'lgan barcha voqealarni, hech qanday uchinchi shaxsning ishtirokisiz, shunday bayon qiladi.

He heard what the woman said, pleading with you and complaining to Him. He already knew the whole story and was fully aware of what discussion had taken place. He hears all and sees all. In this highly inspiring way the Qur’an presents all that occurred but without the involvement of a third party.

“Hatto sizlardan biringiz xotinlariga: «Sen menga onamning orqasi kabisan», desa ham, ular sizning onalaringiz emas; ularning onalari faqat o‘zlarini tug‘gan zotlardir.

The surah then states the principle that governs such cases: “Even if any of you say to your wives, ‘You are to me like my mother's back,' they are not your mothers; their only mothers are those who gave them birth.

Ular aytayotgan gap zulm va yolg'ondir. Lekin Alloh (God) kechiradi va mag'firat qiladi. — Biroq, bu ayat (2-oyat) masalaning barchasini qamrab oladi. Zihar hech qanday mustahkam asosga tayanmaydi. Xotin onaga o'xshamaydi, shuning uchun uning ona kabi harom bo'lib qolishi ham to'g'ri emas.

What they say is iniquitous and false. Yet God pardons and forgives." (Verse 2) This deals with the case in its entirety. Zihar does not rely on any solid basis. A wife is not a mother so as to become forbidden like one.

Kimningdir onasi — bu, o shaxsni tug‘gan ayoldir. Bir so‘z yoki bir necha so‘z aytish bilan xotin onaga aylana olmaydi. Bunday gap mazmundan butunlay mahrum, mutlaqo bema'nidir. Hayotda barcha munosabatlar haqiqatga, aniqlikka va mustahkam asosga tayanishi kerak, shunda har qanday chalkashlik yoki noaniqlikning oldi olinadi. "Ammo Alloh" – yo‘q, qayta: "Lekin Alloh" o‘tib ketgan bunday voqealarni kechiradi va mag‘firat qiladi. Correction to be precise, following the rules: the Uzbek for God is "Xudo" in this context, so the final sentence should read: Lekin Xudo o‘tib ketgan bunday voqealarni kechiradi va mag‘firat qiladi.

Somebody’s mother is the woman that gave birth to that person. A wife cannot become a mother at the utterance of a word or a few words. Such a statement lacks all substance, it is utter nonsense. In life, all relations should be based on what is true, clear and solid so as to prevent any muddle or confusion. “Yet God pardons and forgives" what has passed of such incidents.

Shu fikrni aniq bayon qilganidan so‘ng, hukm batafsil bayon etiladi: “Xotinlaridan zihor qiladigan, so‘ngra aytgan so‘zlaridan qaytadiganlar — ular bir-birlariga tegmasdan oldin bir qulni ozod qilishlari lozim. Bu sizlarga pand-nasihatdir. Alloh qilayotgan ishlaringizdan xabardordir.” (3-oyat) Alloh turli gunohlar uchun kafforat sifatida qul ozod qilishni belgilagan. Islom o‘sha paytda hukm surgan tizim tufayli qulga aylangan kishilarni ozod qilishning yo‘llaridan biri ham shu edi. Tizimga ko‘ra urush asirlarini qul qilish mumkin edi. “So‘zlaridan qaytadilar” iborasi haqida turli qarashlar bayon etilgan. Biz shu qarashni tanlaymizki, ular zihor bilan o‘zlariga harom qilgan nikoh munosabatiga qaytadilar. Ularning bir-birlariga tegishlari mumkin bo‘lishidan oldin qul ozod qilinishi lozim. Bu yerda yana bir izoh berilgan: “Bu sizlarga pand-nasihatdir” (3-oyat). Talab qilingan kafforat bu juda noma’qul odatga qaytishdan ogohlantirish va qaytaruvchi nasihatdir. “Alloh qilayotgan ishlaringizdan xabardordir” (3-oyat). Ya’ni U uning mohiyatini, qanday sodir bo‘lishini va buni qilishdagi niyatingizni bilib turadi.

Having laid down the principle so clearly, the verdict is stated in detail: “ Those who separate themselves from their wives by saying, ‘You are as unlawful to me as my mother, 'and then go back on what they have said, must atone by freeing a slave before the couple may resume their full marital relation. This is an admonition to you, and God is fully aware of all that you do." (Verse 3) God has made freeing a slave a way of atonement for various offences. This is one way Islam freed those who had fallen into slavery in consequence of the system prevalent at the time, which allowed for the enslavement of prisoners of war. Various views have been stated with regard to the phrase, “then go back on what they have said." We choose the view that says that they resume marital relations which they had earlier forbidden themselves by zihdr. The freeing of a slave should occur before it becomes permissible for them to so go back. A comment is added here: “This is an admonition to you." (Verse 3) The atonement required is an admonition and a warning against reverting to this totally unacceptable practice. “God is fully aware of all that you do” (Verse 3) He knows its nature, how it happens and your intention in doing it.

Ushbu izoh hukm to'liq chiqarilishidan oldin berilmoqda. U qalblarni ogoh tutish va intizomni mustahkamlash uchun xizmat qiladi, odamlarga Xudoning hokimiyati va oshkora yoki yashirin bo'lgan har narsani bilishi haqida eslatadi.

This comment is given before the verdict is completed. It serves to keep hearts alert and to strengthen discipline, reminding people of God s authority and His knowledge of whatever is apparent or concealed.

Shundan so'ng sura shunday deydi: "Ammo kimda bunga imkon yo'q bo'lsa, u ikki oy ketma-ket ro'za tutsin, shundan so'ng er-xotin to'liq turmush munosabatlariga qaytishi mumkin; va kimki buni qila olmasa, u oltmish muhtojni ovqat bilan ta'minlasin" (4-oyat). Bunga izoh va ko'rsatma keladi: "Bu, Allohga va Uning Rasuliga bo'lgan imoningizni isbotlashingiz uchun"(4-oyat). Note: The original text says "God" and "His Messenger", so per the translation rules, "Allah" is not used and the Prophet's honorific ﷺ is added after the mention of the Messenger. Correcting that, the translation should read: Shundan so'ng sura shunday deydi: "Ammo kimda bunga imkon yo'q bo'lsa, u ikki oy ketma-ket ro'za tutsin, shundan so'ng er-xotin to'liq turmush munosabatlariga qaytishi mumkin; va kimki buni qila olmasa, u oltmish muhtojni ovqat bilan ta'minlasin" (4-oyat). Bunga izoh va ko'rsatma keladi: "Bu, Xudoga va Uning Rasuliga ﷺ bo'lgan imoningizni isbotlashingiz uchun" (4-oyat).

The surah then states: “However, he who does not have the means shall fast instead for two consecutive months before the couple may resume their full marital relation; and he who is unable to do it shall feed sixty needy people” (Verse 4) This is followed by a comment and a directive: “ This, so that you may prove your faith in God and His Messenger” (Verse 4)

Ushbu kishilar haqiqatan ham mo'minlar edi. Shunday bo'lsa-da, bu izoh va bu jazolar ularning ishlarini Xudoning amri bilan bevosita bog'laydi.

These people were indeed believers. However, this clarification and these penalties provide a direct link between their affairs and God’s order.

Bu imonni kundalik hayotda amaliy kuchga ega qiladi va jamiyatda imonga haqiqiy vakolat beradi. "Bu Alloh belgilagan chegaralardir." (4-oyat) Odamlar ularni buzmasligi uchun U bu chegaralarni qo‘ygan. U shu chegaralarga rioya qilmaydiganlardan ham g‘azablanadi. "Imon keltirmaganlarga esa azobli azob bor", ular o‘zlarining hadlarni buzishi, imonsizligi va U belgilagan chegaralardan o‘tib ketishi sababli.

This makes belief operative in ordinary life, giving faith real authority in society. “Such are the bounds set by God.” (Verse 4) He has set these bounds so that people will not transgress them. He is also angry with those who do not observe these bounds. “ Grievous suffering awaits those who will not believe,” because of their transgression, lack of faith and going beyond the limits He has defined.

Qur'onning ushbu oyatidagi oxirgi gap, "Imon keltirmaganlar uchun esa og'ir azob bor", albatta, ayolning ahvoli haqidagi bahsni yakunlagani uchun munosib xotima bo'lib, shu bilan birga, Alloh va Uning Elchisiga qarshi chiqqanlar haqida gapiruvchi keyingi oyat mavzusiga ko'prik vazifasini o'taydi. Qur'oniy uslubning go'zalligi shundaki, u bir mavzudan ikkinchisiga silliq o'tadi.

The last sentence in the verse, ‘ Grievous suffering awaits those who will not believe,’ is certainly a fitting ending as it completes the discussion of the womans situation, while also providing a bridge to the theme of the next verse that speaks about those who contend against God and His Messenger. This is characteristic of the superb Qur’anic method as it smoothly moves from one theme to another:

Allohga va Uning Rasuliga qarshi chiqqanlar, ulardan oldin o'tganlar xor bo'lganidek, xor bo'lurlar. Biz yuqoridan aniq oyatlarni nozil qildik. Kofirlarni o'sha kun kutmoqda — Xudo ularning barchasini tirilтириб, dunyoda qilgan barcha ishlarini aniq aytib beradigan kun. Ular unutgan bo'lsalar ham, Xudo bularning hammasini hisobga olgan. Xudo har bir narsaga guvohdir.

Those who contend against God and His Messenger shall be brought low as those who lived before them were brought low. We have bestowed from on high clear revelations. Shameful suffering awaits the unbelievers on the day when God will raise them all from the dead and tell them exactly all that they did in life. God will have taken it all into account, even though they may have forgotten it. God is witness to all things.

(Oyatlar 5-6)

(Verses 5-6)

Surahning boshidagi oyat Muslim jamoasiga ko‘rsatilgan g‘amxo‘rlik jihatini ifodalagan bo‘lsa, bu ikkinchi oyat Allohga va Uning Elchisiga qarshi chiqadigan qarama-qarshi guruhga nisbatan dushmanlik jihatini ifodalaydi. Bu yerda tarjima qilingan arabcha "yuhaddun" so‘zi "qarshi chiqadi" ma'nosini anglatadi va u oldin kelgan "hudud" so‘zi bilan bir ildizdan olingan bo‘lib, "chegaralar" degan ma'noni bildiradi. Demak, bu guruh boshqa chegarada turib, Alloh va Uning Elchisiga qarshi turadi, deb tasvirlanadi. Bu ikki tomonning bahslashayotgan va to‘qnashayotgan manzarasini beradi. Shu sababli, bu ularning ishini juda yomon ko‘rsatishga xizmat qiladi. Yaratuvchisiga ochiqdan-ochiq dushmanlik qilayotgan, holbuki rizqini Unung O‘zi berayotgan banda qanday bechora!

The opening passage of the surah provided an aspect of the care shown to the Muslim community, while this second passage provides an aspect of antagonism to the opposite group who contend against God and His Messenger. The Arabic term, yuhaddun, translated here as contend’ is derived from the same root as the word used earlier, hudud, which means ‘boundaries. Thus, this group are defined as taking a stand at the other boundary, confronting God and His Messenger. This gives an image of two parties in contention and confrontation. As such, it serves to show their action in a very bad light. How miserable for a creature to be in open hostility to his Creator when it is He who provides him with sustenance.

Ushbu nizolashayotgan odamlar "o'zlaridan oldin o'tganlar xor qilinganidek, xor qilinadilar", degan so'z. Arabcha ushbu jumlaning tuzilishi ularga qarshi qilingan duo sifatida tushunilishi mumkin. Xudoning duosi hukm chiqarishdir va uni Uning Ozi chiqargani uchun u albatta amalga oshadi, chunki Uning irodasi doim bajariladi. "O'zlaridan oldin o'tganlar" iborasi yoki Xudo tomonidan jazolangan avvalgi jamoalarga, yoki bu sura nozil bo'lishdan oldin musulmonlar qo'lida xo'rlikli mag'lubiyatga uchragan o'sha davrdagi kofirlarga ishora qiladi, masalan, Badr jangida bo'lganidek.

These people who are in contention “shall be brought low as those who lived before them were brought low.” The way this sentence is phrased in Arabic may be understood as a prayer against them. A prayer by God is a sentence of judgement that makes it inevitable since it is He who pronounces this sentence, and His will is always done. The phrase, 'those who lived before them,' refers either to earlier communities who were punished by God, or to the then unbelievers who suffered humiliating defeats at the hands of the Muslims prior to the revelation of this surah, as happened, for example, at the Battle of Badr.

"Biz unga aniq ohatlar nozil qildik." Bu jumla bu dunyoda va oxiratda kofirlar duch keladigan ikki xil taqdirni bir-biridan ajratadi, bu ikki taqdir bu oyatlarda aniq bayon etilganini ko'rsatish uchun. U shuningdek, bu kofirlar bu taqdirlarga jaholat yoki haqiqatdagi biron-bir noaniqlik tufayli duch kelmayotganini bildiradi. Darhaqiqat, haqiqat ularga bu vahiylarda aniq va ravshan qilib bayon etilgan, ular ham buni olganlar.

"We have bestowed from on high clear revelations.n This sentence separates the two fates suffered by the unbelievers in this life and in the life to come, in order to point out that both fates are clearly stated in these verses. It also tells us that these unbelievers do not face these fates as a result of ignorance or any ambiguity in the truth. Indeed, the truth has been put to them clearly and lucidly in these revelations, which they too have been given.

Sura mazmuni ularning oxiratdagi taqdiri haqida bo'lib, ta'limiy maqsadga xizmat qiladigan ilhomlantiruvchi izoh qo'shadi: "Kofirlar uchun o'sha kunda sharmandali azob tayyorlangan. O'sha kuni Alloh ularning barchasini qayta tiriltiradi va hayotlarida nima qilganlarining hammasini aniq aytib beradi" — bu yerda "Alloh" deb yozilmasin. Correcting to the required wording: Sura mazmuni ularning oxiratdagi taqdiri haqida bo'lib, ta'limiy maqsadga xizmat qiladigan ilhomlantiruvchi izoh qo'shadi: "Kofirlar uchun o'sha kuni sharmandali azob tayyorlangan. O'sha kuni Xudo ularning barchasini o'liklar orasidan tiriltirib, hayotlarida nima qilganlarini aniq-tiniq aytib beradi. Ular unutgan bo'lishsa-da, Xudo bularning hammasini hisobga olgan. Xudo barcha narsaning guvohidir."

As the surah refers to their fate in the hereafter, it adds an inspiring comment that serves an educational purpose: "Shameful suffering awaits the unbelievers on the day when God will raise them all from the dead and tell them exactly all that they did in life. God will have taken it all into account, even though they may have forgotten it. God is witness to all things.

(5-6-oyatlar) Ular o'zlarining takabburligi uchun azob chekishda sharmandalik bilan jazolanadilar. Bu sharmandalik ila beriladigan azob barcha qiyomat kuni, ya'ni hamma qayta tirilgan kunda sodir bo'ladi. Shu tariqa uni hamma ko'radi. Bundan tashqari, azob ularning amallarining haqiqiy hisobi asosida belgilanadi. Agar ular bu amallarni unutgan bo'lsalar, Alloh ularning hammasini yozib qo'ygan, chunki Uning bilimidan hech narsa qochib qutula olmaydi: "Alloh har bir narsaga guvohdir". G'amxo'rlik va adovatning qarama-qarshi holatlari Allohning huzurida va Uning bilimi ostida yuz beradi. U mo''minlarga ko'rsatilgan yordam va g'amxo'rlikka, shuningdek, boshqa guruhga bildirilgan dushmanlikka guvohdir. Mo''minlar Uning huzurida tasalli topishlari kerak, kofirlar esa ibrat olishlari lozim.

(Verses 5-6) They are made to suffer shame in punishment for their arrogance. This shameful suffering will take place on the day when all will be resurrected. Thus, it will be seen by all. Besides, the suffering is determined on the basis of a true account of their deeds. If they have forgotten these, God has recorded them all, as nothing escapes His knowledge: “ God is witness to all things” The opposite cases of care and antagonism take place in Gods presence and with His knowledge. He witnesses the help and care granted to the believers as well as the hostility shown to the other group. The believers should be reassured by His presence, while the unbelievers should take heed.

Shundan so'ng, surah Allohning huzurini ilhomlantiruvchi bir tasvir orqali chizadi, bu tasvir qalbimizda chuqur iz qoldiradi:

The surah then portrays Gods presence in an inspiring image that leaves a telling effect on our hearts:

Yer yuzidagi va osmonlardagi barcha narsani Alloh bilishini bilmaysizmi? Uch kishi o‘rtasida sirli suhbat bo‘lsa, ularning to‘rtinchisi O‘zi bo‘lmagan holda bo‘lmaydi; besh kishi o‘rtasida bo‘lsa, oltinchisi O‘zi bo‘lmagan holda bo‘lmaydi; bundan kam yoki ko‘p bo‘lsa ham, qayerda bo‘lishmasin, ular bilan birga bo‘lmagan holda bo‘lmaydi. Qiyomat kuni U ularga qilgan amallarining haqiqatini aytib beradi. Alloh har narsani to‘liq biluvchidir. (7-oyat)

Are you not aware that God knows all that is in the heavens and all that is on earth? Never can a secret conversation take place between three people where He is not the fourth; nor between five where He is not the sixth, nor between less or more than that without Him being with them, wherever they may be. On the Day of Resurrection He will tell them the truth of what they used to do. God has full knowledge of everything. (Verse 7)

Oyat Xudoning osmonlar va yerdagi har bir narsani qamrab olgan bilimi haqida so‘z boshlaydi. Tasavvurimiz bu keng ufqlar va yerning uzoq burchaklari bo‘ylab kezadi, ushbu cheksiz koinotdagi katta yoki kichik, ko‘rinadigan yoki yashirin hech bir narsani chetda qoldirmaydigan bu bilimning tasvirini chizadi. So‘ngra u asta-sekin yaqinlashib, muxotablarning qalbiga ta’sir qiladi va ularni qattiq larzaga soladigan Xudo bilimi tasvirini taqdim etadi: “Uchinchisi Uzi bo‘lmagan holda uch kishi o‘rtasida pinhona suhbat bo‘lmaydi, beshinchisi Uzi bo‘lmagan holda besh kishi o‘rtasida ham, bundan kam yoki ko‘p bo‘lganlar orasida ham, qayerda bo‘lishmasin, Uzi ular bilan birga bo‘lmasdan turib hech narsa bo‘lmaydi” (7-oyat).

The verse begins by stating God’s knowledge that takes in everything in the heavens and earth. Our imagination is left to roam across the wide horizons and the remote corners of the earth, drawing a picture of this knowledge that leaves out nothing large or small, apparent or hidden, in this vast universe. It then draws gradually closer touching its addressees’ hearts, presenting an image of God’s knowledge that shakes them strongly: “Never can a secret conversation take place between three people where He is not the fourth; nor between five where He is not the sixth, nor between less or more than that without Him being with them, wherever they may be” (Verse 7)

Bu haqiqat, lekin juda ta'sirli ifodalangan. U yuragimizda ikki xil his uyg'otadi: bir tomondan, qo'rquv bilan titrash, boshqa tomondan esa Qodir Eganing do'stona huzurini his etib, hayratga tushib tinchlanish. Shunday ekan, uch kishi pinhona yig'ilsa, ular o'zlarining to'rtinchisi Alloh ekanini his qiladi, besh kishi bo'lsa, oltinchisi Alloh ekanini anglaydi. Darhaqiqat, ikki kishi pinhona gaplashsa ham, Alloh ular bilan birgadir, xuddi kattaroq guruh bilan bo'lgani kabi. Bu manzarani o'ylab ko'rganimizda, qalbimiz hayajon va hayratga to'ladi. Haqiqatan, Allohning huzuri bizga do'stona tasalli bag'ishlaydi, shu bilan birga juda ulug' va haybatlidir. Ular qayerda bo'lmasin, Alloh ular bilan birgadir. {Qiyomat kuni U ularga qilgan amallarini xabar beradi.} (7-oyat) Bu so'zlar odamlarning qalbiga qo'rquv solib yuboradi. Allohning huzuri va barcha suhbatlarni eshitishi o'zi ham dahshatlidir. Endi bu huzurning oqibatlari, ya'ni jazo tomoniga e'tibor qaratamiz. Odamlar pinhona aytgan gaplari Qiyomat kuni barcha oldida oshkor etilsa, butun insoniyat, barcha avlodlar guvoh bo'lganda, qanday bo'lar ekan! Oyat boshlangan kabi, umumiy manzara bilan tugaydi:

This is a true statement, but it is expressed in a profoundly effective way. It leaves our hearts with two contrasting feelings, trembling with awe on the one hand and reassured on the other as we amazedly feel the friendly presence of the Almighty. Thus, wherever three people meet in secret they feel that God is their fourth, and if they are five, they realize that He is their sixth. Indeed, wherever two people whisper in secret, God is with them as He is with any larger group. Whenever we contemplate this image we are overwhelmed with awe. It is true that Gods presence gives us a feeling of friendly reassurance, but it is at the same time very awesome. It is the Almighty who is present “wherever they may be.” “ On the Day of Resurrection He will tell them the truth of what they used to do? (Verse 7) This statement sends a shudder of fear into peoples hearts. The mere presence of God and His hearing of all conversations is ominous. Now they look at the consequences of this presence in the form of punishment. What happens when that which people say in secret is publicized in the presence of all on the Day of Resurrection, when all mankind of all generations are witnesses! The verse ends in the same way as it started, giving a general image:

“Xudo barcha narsani to‘liq biladi.” (7-oyat) Shunday qilib, bu oyatda turli yo‘llar bilan bayon etilgan Xudoning to‘liq va keng qamrovli ilmi har bir kishiga yetkaziladi. Bu, albatta, qalbimiz va aql-idrokimizga chuqur ta’sir qiladi.

“God has full knowledge of everything.” (Verse 7) Thus the notion of Gods full and comprehensive knowledge, which is stated in various ways in this verse, is driven home to everyone. This inevitably leaves a profound effect on our hearts and minds.

Bu go'zal tasvir Allohning ilmi haqidagi manzara bo'lib, Madinadagi munofiqlarga, ya'ni payg'ambar va musulmonlar jamoasiga qarshi yashirin suhbatlar qurib, fitna uyushtirgan kishilarga berilgan ogohlantirishga kirish vazifasini o'taydi.

This awesome picture of Gods knowledge serves as an introduction to a warning issued to the hypocrites who held secret conversations, conspiring against the Prophet and the Muslim community in Madinah:

Siz o'zlariga pichirlab gaplashish man etilganlarni ko'rmadingizmi? Ular yana o'sha man etilgan ishga qaytadilar. Ular gunoh, zulm va Payg'ambarga itoatsizlik to'g'risida o'zaro maslahatlashadilar. Sizning huzuringizga kelganda, ular sizga Xudo sizga salom bermagan so'zlar bilan salom beradilar. Ular o'z-o'zlariga: "Biz aytgan gaplarimiz uchun nega Xudo bizni jazolamaydi?" deb aytadilar. Jahannam ular uchun yetarli jazo bo'ladi. Ular unda yonadilar. Qanday yomon manzil!

Have you not seen how those that have been forbidden to hold secret conversations still revert to what they have been forbidden? They conspire with one another with a view to sinful doings, aggressive conduct and disobedience of God's Messenger. When these people come to you they greet you with words God does not use to greet you. They say to themselves, 'Why does God not punish us for what we say?' Hell will be punishment enough for them. They will burn there. How vile a journey's end! (Verse 8)

Oyat shuni ko'rsatadiki, Payg'ambarning ﷺ munofiqlar bilan muomalasidagi dastlabki siyosati ularga o'z munosabatlarida ochiq va samimiy bo'lishni hamda yahudiylar bilan Islomga qarshi fitna uyushtirishdan to'xtashni nasihat qilish edi. Biroq shunga qaramay, ular adashgan yo'llarida davom etdilar, musulmon jamoatiga qarshi makr-hiyla qildilar va Payg'ambarga ﷺ itoatsizlik qilish hamda tartibsizlik keltirish uchun har tomonlama harakat qildilar.

The verse suggests that the Prophet’s initial policy in dealing with the hypocrites was to advise them to be clear and sincere in their attitude, and to stop conspiring with the Jews against Islam. Yet still they persisted in their deviant ways, scheming against the Muslim community, trying in every way possible to disobey the Prophet and cause disruption.

Oyat shuni ham anglatadiki, ulardan ba'zilari Payg'ambarga salomlarini buzib, yomon ma'no berib ravishda aytar edilar. "Qachonki ular sizning huzuringizga kelsalar, sizga Alloh salomlashmagan so'zlar bilan salomlashadilar." (8-oyat) Ular yahudiylar "assalomu alaykum" (ya'ni, sizga tinchlik bo'lsin) deyishganda qo'llagan usulni ishlatgan bo'lishlari mumkin, ya'ni "assomu alaykum" (ya'ni, sizga o'lim bo'lsin) deyish kabi. Ular yana boshqa biror usulni ishlatgan bo'lishlari mumkinki, u ko'rinishda zararsiz bo'lsa-da, ichida yomon niyatni yashirgan. Ular hatto, agar Muhammad ﷺ haqiqatan payg'ambar bo'lganida, Alloh ularni salomlashish yoki pichirlab, yashirin suhbatlashishlari uchun jazolagan bo'lardi, deb o'ylashgan.

The verse also suggests that some of them used to offer their greeting to the Prophet in a twisted way, giving it a bad meaning: “ When these people come to you they greet you with words God does not use to greet you.” (Verse 8) They might have used the same means as the Jews did when they pronounced the greeting assalam 'alaikum, which means peace be to you, as, assam 'alaikum, which means ‘death to you. They might have used some other way that appeared innocent but which nonetheless concealed an ill wish. They even thought that had Muhammad been truly a prophet, then God would have punished them for what they said by way of greeting or in their whispers and secret conversations.

Sura boshlanishi va davomidan shu narsa ayon bo‘ladiki, Alloh ular aytgan va rejalashtirgan narsalar haqida Payg‘ambarga xabar bergan. Sura ayol Payg‘ambarga yolvorib murojaat qilayotganini Alloh eshitganligi bilan boshlangan, so‘ngra esa Alloh har qanday guruh bilan, kichik bo‘lsin yoki katta, guvohdir, deb bayon etilgan. Bularning barchasi Alloh Payg‘ambarga munofiqlarning rejalari va ichlarida yashirgan fikrlari haqida xabar berganini anglatadi.

It is clear from the way the surah opens then unfolds that God had told the Prophet of what they said and schemed. The surah began with the announcement that God heard the woman pleading with the Prophet, and then it stated that God is witness with any group, large or small. All this suggests that He informed the Prophet of the hypocrites’ schemes and the thoughts they harboured.

Ularning noto‘g‘ri fikrlariga javob berilmoqda: "Ular uchun do‘zax o‘zi kifoya qiladi. Ular o‘sha yerda yonadilar. Qanchalik yomon manzil!" (8-oyat)

An answer is given to their ill-conceived thoughts: “Hell will be punishment enough for them. They will bum there. How vile a journey's end!" (Verse 8)

Keyin surada iymon keltirganlarga ularning iymon keltirgan sifatlari bilan murojaat qilinadi. Ularga munofiqlar qilgan yashirin pichirlashlarga berilmaslik buyuriladi, ya'ni ular bir-birlarini gunoh, zulm va Payg'ambarga (ﷺ) itoatsizlikka undashmasliklari kerak. Ularga Allohdan qo'rqib yurish eslatiladi va munofiqlar qilayotgan bunday pichirlashlar Shaytonning ilhomi ekani, u esa mo'minlarni xafa qilishni maqsad qilganini aytiladi. Demak, bunday ish iymon keltirganlarga umuman munosib emas: Note: I translated "Allah" as "God" per instruction, so the correct rendering is: Keyin surada iymon keltirganlarga ularning iymon keltirgan sifatlari bilan murojaat qilinadi. Ularga munofiqlar qilgan yashirin pichirlashlarga berilmaslik buyuriladi, ya'ni ular bir-birlarini gunoh, zulm va Payg'ambarga (ﷺ) itoatsizlikka undashmasliklari kerak. Ularga Xudodan qo'rqib yurish eslatiladi va munofiqlar qilayotgan bunday pichirlashlar Shaytonning ilhomi ekani, u esa mo'minlarni xafa qilishni maqsad qilganini aytiladi. Demak, bunday ish iymon keltirganlarga umuman munosib emas:

The surah then addresses the believers by their very quality of having accepted the faith. It tells them that they must not indulge in the sort of secret whispers the hypocrites resorted to, encouraging each other to commit sin, aggression and disobedience of the Prophet. It reminds them to remain God-fearing and tells them that such whispers as the hypocrites engage in is inspired by Satan who aims to cause grief to the believers. Hence, it is totally unbecoming of those who have faith:

Ey iymon keltirganlar, pinhona gaplashganingizda gunoh ishlar, tajovuzkorlik va Allohning Elchisiga itoatsizlik qilish niyatida bo‘lmang, balki yaxshilik va taqvo yuzasidan maslahatlashing.

Believers, when you converse in secret, do not do so with a view to sinful doings, aggressive conduct and disobedience of God's Messenger, but rather hold counsel to promote righteousness and God-consciousness.

Doim Allohdan qo'rqing; Unga qaytarilasiz. Sirli pichirlashlarning [barcha boshqa turlari] shayton ishidir, u mo'minlarni g'amgin qilish uchun mo'ljallangan. Lekin u ularga Allohning iznisiz hech qanday zarar yetkaza olmaydi. Shunday ekan, mo'minlar faqat Allohga tayansinlar.

Always remain God-fearing; to Him you will be gathered. [All other kinds of] secret conversation is the work of Satan, designed to cause grief to the believers. Yet he cannot harm them in the least, unless it be by God's leave. In God, then, let the believers place their trust.

(9-10-oyatlar)

(Verses 9-10)

Musulmon jamoatining ba'zi a'zolari islomiy intizom tuyg'usini to'liq singdirmagan ko'rinardi. Bunday odamlar qiyin paytlarda o'zaro maslahatlashish uchun yig'ilishardi, bu esa ularning rahbariyatiga noma'lum edi.

It seems that some in the Muslim community had not fully absorbed the sense of Islamic discipline. Such people met when times were hard to consult among themselves, and this was unknown to their leadership.

Bu musulmon jamoasining tabiatiga va islomiy intizom ruhiga zid bo‘lib, ular birgalikda har bir fikr yoki taklifni avvalo rahbariyatga, marginal guruhlarga emas, taqdim etishni talab qiladi.

This is something contrary to the nature of the Muslim community and the spirit of Islamic discipline, which together require that every view or suggestion first be presented to the leadership, not to fringe groups.

Bu kabi chetdagi guruhlar Musulmon jamoasiga salbiy ta'sir ko'rsatishi mumkin bo'lgan fitnalarni qo'zg'agan bo'lishi ham ehtimol.

It also appears that some of these fringe groups might have stirred up trouble that could have had negative effects on the Muslim community.

Bu odamlar musulmon jamoasiga zarar yoki qiyinchilik yetkazish niyatida bo‘lmagan bo‘lishi ham mumkin, lekin ma’lum masalalarni ko‘tarib, ularni to‘liq tasavvurga ega bo‘lmasdan muhokama qilish orqali bunday zarar yetkazilishi mumkin.

These people may also not have had any intention of causing harm or difficulty for the Muslim community, but by raising certain subjects and discussing them without having a full picture of the matter this could cause such harm.

Sura ularni mo'minlar sifatida xitob qiladi, ya'ni Alloh bilan bog'lovchi sifatlari bilan. Bu xitobni yanada ta'sirli qiladi. Sura shuni bildiradiki, agar ular yakka-yakka suhbatlashsalar, bu suhbatlarida gunohga, tajovuzkorlikka yoki Payg'ambarga itoatsizlikka ishora qiluvchi biror narsa bo'lmasligi kerak. Mo'minlarga munosib bo'lgan mavzular faqat "taqvo va yaxshilikka da'vat etuvchi" mavzulardir, ularning maqsadi esa ularni osonlashtirish va natijalariga erishtirishdir, natijalar esa doimo yaxshidir. Sura ularga Xudodan qo'rqib yashashni eslatadi, chunki ular albatta Unga to'planadilar va U ularni qilgan amallari uchun hisobga tortadi; ular qanchalik yashirishga urinsalar ham, Alloh bularni biladi.

The surah addresses them as believers, using their quality that establishes their bond with God. This makes the address especially effective. It tells them that should they converse in private, then their conversation must not involve anything that connotes sin, aggressive conduct or disobedience of the Prophet. The only subjects that are fitting for believers are those that ‘promote righteousness and God-consciousness,' with the aim of facilitating them and bringing about their results, which are always good. The surah reminds them that they should remain God fearing, for they will certainly be gathered to Him and He will hold them to account for their deeds; these He knows no matter how hard they try to conceal them.

Bir kishi 'Abdulloh ibn 'Umar hamrohi bilan yurib ketayotganida uni to'xtatib, so'radi: “Qiyomat kuni yashirin suhbatlar haqida Payg'ambar ﷺ nima deganlarini eshitgansiz?” U javob berdi: “Men Payg'ambar ﷺ shunday deganlarini eshitganman: Alloh Taolo mo'minni O'ziga yaqin qiladi va uni Oʻz pardasi bilan o'rab oladi, shunda boshqalar uni ko'rmaydi. Alloh uning gunohlari haqida so'raydi, ularni birma-bir sanaydi. Banda o'z barcha gunohlarini tan olib, halok bo'lishini his qilganda, Alloh unga aytadi: “Dunyoda hayotingda bu gunohlarni sen uchun yashirdim; endi esa ularni sening uchun kechiraman.” So'ng unga yaxshi amallarining daftari beriladi. Kofirlar va munofiqlarga kelsak, guvohlar ularni ko'rsatib aytadilar: “Mana bular Rabbilari haqida yolg'on so'zlaganlar. Zolimlarga Allohning la'nati bo'lsin.” [Ahmad, al-Buxoriy va Muslim rivoyat qilgan.] Shunday qilib, bunday kishilar o'zlari tegishli bo'lgan musulmonlar jamoasidan yashirin, ularga noma'lum pichirlashlar va yon-atrofdagi shivirlashlardan qaytariladi, chunki musulmonlar jamoasining manfaatlari ularning manfaatlari bilan bir xildir. Boshqacha aytganda, ular hech qanday jihatdan o'zlarini musulmonlar jamoasidan ajratib qaramasliklari kerak.

A man stopped 'Abdullah ibn 'Umar as he was walking with a friend and asked him: “‘What did you hear the Prophet say about secret conversations on the Day of Judgement?’ He answered: ‘I heard the Prophet when he said that God will bring a believer close to Him and shield him with His cover, so that he will not be seen by others. He will ask him about his sins, naming them one after one. When the man has acknowledged all his sins and feels that he will be doomed, God will say to him: ‘I have kept these sins secret for you during your life on earth; now I forgive you them.’ He will then be given the record of his good deeds. As for the unbelievers and the hypocrites, the witnesses will point to them and say: ‘These are the ones who have lied about their Lord. Gods curse befalls the wrongdoers/” [Related by Ahmad, al-Bukhari and Muslim.] In this way, such people are put off secret conversations and side whispers unknown to the Muslim community to which they belong and whose interests are the same as their own. In other words, they must not think themselves separate from the Muslim community in any way.

Sura shuni aytadiki, boshqa musulmonlar bunday yon berib pichirlashni va yashirin suhbatlarni ko'rganlarida, ular ulardan ranjiydilar. Jamoatga ishonchsizlik kirib kelganidan xavotirga tushib, tashvishlanadilar. Shayton doim pichirlashuvchilarni boshqalarga tashvish va g'am keltirish uchun yanada ilgarilashga undashga harakat qiladi. Biroq sura mo'minlarni tinchlantiradi: Shayton o'z maqsadiga erisha olmaydi: "Yashirin suhbat – shayton ishi bo'lib, mo'minlarga g'am keltirish uchun mo'ljallangan. Ammo u Xudoning iznisiz ularga zarracha zarar yetkaza olmaydi. Shunday ekan, mo'minlar faqat Xudoga tayansin". (10-oyat) Mo'minlar Xudoga va boshqa hech kimga ishonib tayanadilar.

The surah tells them that when other Muslims see such side whispering and secret conversations, they are hurt by them. They feel apprehensive, concerned that a lack of trust has crept into the community. Satan always tries to tempt whisperers to go further in order to cause worry and grief to others. However, the surah reassures the believers that Satan will not achieve his purpose: “Secret conversation is the work of Satan, designed to cause grief to the believers. Yet he cannot harm them in the least, unless it be by God's leave. In God, then, let the believers place their trust. (Verse 10) Believers place their trust in God and in no one else.

Payg'ambar ﷺ uch kishidan iborat bo'lganda ikki kishining uchinchisini chetga qo'yib, ular o'rtasida pichirlashib gaplashishni, bu shubha, tashvish va xavotirga sabab bo'lganda, takror-takror man etgan. Ibn Mas'ud roziyallohu anhu rivoyat qilishicha, u zot ﷺ shunday degan: "Uchingiz birga bo'lganingizda, ikkovingiz uchinchingizni chetga qo'yib sirlashmang, chunki bu uni albatta xafa qiladi." [Imom al-Buxoriy va Muslim rivoyat qilgan.] Bu nozik odob va shubhaga sabab bo'ladigan narsalardan ehtiyot bo'lishning donolik belgisidir. Biroq ba'zan sirni saqlash yoki fitnaga yo'l qo'ymaslik uchun maxfiy suhbat zarur bo'lib qoladi. Bu joiz bo'lib, odatda jamoa rahbarlari o'rtasida sodir bo'ladi. Ammo bu hech qachon jamoaning qolgan qismi nima bo'layotganidan bexabar holda, alohida guruh orqali amalga oshmasligi kerak. Bunday amaliyot tafriqaga olib keladi va ziddiyat hamda qayg'uga sabab bo'ladi, bu esa Shaytonning maqsadidir. Allohning va'dasi qat'iydir. Shayton bunday yo'llar bilan o'z maqsadiga erisha olmaydi, chunki Alloh musulmon jamoatini himoya qiladi. U har bir maxfiy suhbatni, musulmon jamoasiga qarshi har bir fitnani to'liq biladi. Shayton mo'minlarga "Allohning izni bilan bo'lmasa" hech qachon zarar yetkaza olmaydi. (10-oyat) Bu istisno Allohning irodasi mutlaq ekanini va Uning va'dasi tegishli bo'lgan har qanday vaziyatda cheklovlardan xoli ekanini ta'kidlash uchun qo'shilgan.

The Prophet repeatedly advised against secret conversations whenever such talk caused doubt, anxiety and apprehension. He is quoted by Ibn Mas'ud as saying: “When there are only three of you, let there be no discussion between two of them to the exclusion of the third, for this is bound to grieve him.” [Related by al-Bukhari and Muslim.] This is an aspect of fine manners, and a wise precaution against what causes suspicion. Sometimes, however, there is need for a private discussion in order to keep a secret, or to avoid a scandal. This is acceptable and it normally takes place among community leaders. It must never, however, be through a side group with the rest of the community unaware of what is going on. Such a practice is divisive and leads to friction and grief, which is Satans aim. Gods promise is definitive. Satan will not achieve his purpose by such means, because God will protect the Muslim community. He is fully aware of every secret conversation, every conspiracy against the Muslim community. Satan can never harm the believers “unless it be by God's leave." (Verse 10) This exception is added to emphasize that God’s will is absolute and free of restriction in any situation to which His promise applies.

Shunday ekan, mo'minlar faqat Allohga tavakkal qilsinlar. (Oyat 10) Uning o'zi mo'minlarni himoya qiluvchi Homiydir. U hamma narsani biluvchi, qudratli Zotdir, barcha narsaning Guvohidir. Koinotda hech bir narsa Uning ilmidan tashqarida qolmaydi.

“In God, then, let the believers place their trust." (Verse 10) He is the Guardian who protects the believers. He is the Almighty who knows all, the Witness to all things. Nothing in the universe escapes His knowledge.

Hech narsa Uning irodasisiz sodir bo'lmaydi. U mo'minlarni himoya qilishni va'da qilgan. Bundan ham ko'proq tasalli beradigan narsa bormi?

Nothing occurs unless it be by His will. He has promised to protect the believers. Could there by anything more reassuring?

Mo''minlar go''zal xulq va yaxshi odob-axloqning yana bir jihatini saqlashga da''vat etiladilar:

The believers are encouraged to maintain another aspect of good behaviour and fine manners:

Ey iymon keltirganlar, majlislarda sizlarga "joy kengaytiring" deyilganda, joy kengaytiringlar, shunda Alloh ham sizlarga joy kengaytirur. Sizlarga "turinglar" deyilganda, turinglar. Alloh sizlardan iymon keltirganlarni va ilm berilganlarni daraja-daraja yuksaltiradi. Alloh qilayotgan ishlaringizdan to'liq xabardordir. (11-oyat)

Believers, when you are told to make room for one another in your gatherings, then do so, and God will make room for you. If you are told to rise up, then do so. God will elevate, by many degrees, those of you who believe and those who have been given knowledge. God is fully aware of all that you do. (Verse 11)

Bu oyatning nozil bo'lishi haqidagi rivoyatlar, u munofiqlar haqida ekanini ko'rsatadi, bu esa uning surа mazmuniga yanada mos kelishini bildiradi. Qatoda bu oyat nafl ibodat uchun yig'ilishlar haqida ekanini aytadi. Payg'ambar ﷺ huzurida allaqachon o'tirganlar birov yonlariga qo'shilish uchun kelayotganini ko'rganlarida, ular o'z o'rinlarini Payg'ambar ﷺ ga yaqin qilib saqlab qolishga shubhasiz intilishgan. Bu yerda Xudo ularga bir-birlariga joy bo'shatishni buyuradi.

Reports speaking about the revelation of this verse suggest that it actually related to the hypocrites, which makes it more relevant to the flow of the surah. Qatadah mentions that this verse speaks about gatherings for voluntary worship. When those who were already sitting with the Prophet saw someone coming to join them, they were obviously keen to retain their own positions close to the Prophet. Here, God orders them to make room for each other.

Muqatil ibn Hayyan rivoyat qiladi:

Muqatil ibn Hayyan reports:

Bu oyat juma kuni nozil bo'lgan. Payg'ambar ﷺ o'sha paytda as-Suffa'da edi, u joy esa ancha tor edi. U Muhojirlar va Ansorlardan Badr jangida qatnashganlarni hurmat qilardi. Badr jangida qatnashgan ba'zi kishilar uning yoniga kelib qo'shilmoqchi bo'lishdi, ammo joy allaqachon band edi. Ular Payg'ambar ﷺ ga yuzlanib turdilar va unga salom berdilar. U ularning salomiga javob berdi. Keyin ular Payg'ambar ﷺ bilan birga o'tirganlarga salom berishdi va ular ham javob berishdi. Ular hozir bo'lganlar o'rin bo'shatib berishini umid qilib, turishda davom etdilar.

This verse was revealed on a Friday, when the Prophet was at al- Suffah where the place was rather narrow. He used to honour those who attended the Battle of Badr from among the Muhajirin and the Ansar. Some people who fought at Badr came to join him but the place was already taken up. They stood facing the Prophet and greeted him. He replied to their greeting. Then they greeted the people sitting with the Prophet and those replied. They continued to stand, hoping that those present would make room for them.

Nabiy ﷺ ularning nima uchun turib qolganini va ularga hech kim joy bermaganini angladi. Bu uni xafa qildi. Shuning uchun u Badr jangida qatnashmagan muhojirlar va ansorlardan ba'zilariga, ularni ismlari bilan tanlab, turishni buyurdi. U qancha odam turgan bo'lsa, shuncha odamni turishni so'radi. Shunday qilib turishga chaqirilganlar buni og'ir qabul qildilar. Nabiy ﷺ ularning xafa bo'lganini payqadi. Ba'zi munofiqlar bundan foydalanib, mo'minlarga shunday dedilar: "Sizlar sizning odamingiz barcha odamlarga adolatli deb aytmaysizmi? Biz uning bularga adolatsizlik qilganini aniq ko'rdik. Mana, ular o'z joylarida o'tirib, Payg'ambarlariga yaqin bo'lishni istagan odamlar edi, u esa kechikib kelganlarga joy berish uchun ularni turishga buyurdi..." Rivoyat qilinishicha, Nabiy ﷺ shunday duo qildi: "Akasiga joy bergan kishiga Alloh rahm qilsin." Shundan keyin odamlar birodarlariga joy berish uchun tezda o'rinlaridan turadigan bo'ldilar.

The Prophet realized why they remained standing and that nobody had made room for them. He was displeased. Therefore, he said to some of those from the Muhajirin and the Ansar who did not take part in Badr to stand up, choosing them by name. He asked to stand up as many as there were standing. Those who were thus asked to stand felt this to be hard. The Prophet noticed that they looked upset. Some hypocrites exploited this, saying to the believers: ‘Do you not say that your man is fair to all people? We certainly saw him being unfair to these. Here were some people who had already sat in their places, eager to be close to their Prophet, yet he asked them to stand up, giving their places to ones who came late...’ The Prophet is reported to have said a prayer: ‘May God have mercy on one who makes room for his brother.’ After that, people used to quickly rise in order to make room for their brothers.

Agar bu rivoyat sahih bo‘lsa, uni boshqa hadislar bilan ziddiyatda deb bo‘lmaydi. Ular birovdan o‘z o‘rnidan turishini so‘rab, uning joyiga o‘tirishni man qiladi, masalan: “Hech kim boshqasini o‘z o‘rnidan turg‘izib, uning joyiga o‘tirmasin. Balki yaqinroq suring va boshqalarga joy bo‘shating.” [Imom al-Buxoriy va Muslim rivoyat qilgan.] Payg‘ambar ﷺning boshqa ko‘rsatmalari shuni aniq qiladiki, o‘tirgan guruhga qo‘shilmoqchi bo‘lgan kishi o‘tirgan joyning oxirida o‘tirishi kerak. U odamlarning yelkalari ustidan yurib, oldinga o‘tmasligi lozim. Qur’on oyati esa o‘tirganlarni o‘zlariga qo‘shilayotganlarga joy bo‘shatishga da’vat qiladi. Shuningdek, itoatga chaqiradi: agar o‘tirgan kishidan turish so‘ralsa, u turishi shart.

If this report is authentic, it should be understood as not being in conflict with other ahadith that forbid someone to ask his brother to stand up so as to sit in his place, such as that which says: “Let no man make another rise from his position so as to sit in his place. Rather, move closer and make room for others.” [Related by al-Bukhari and Muslim.] Other instructions by the Prophet make it clear that a person who is joining a sitting group should sit at the end. He must not walk over peoples shoulders so as to be in front. The Quranic verse urges those who are sitting to make room for those joining them. It also urges obedience, requiring the one who is seated to rise if he is asked to do so.

Ammo bu buyruqni guruhni tashkil etishga mas'ul rahbar beradi, yangi kelgan kishi emas.

This order, however, is given by the leader responsible for organizing the group, not by the newcomer.

Bu barcha narsaning maqsadi, odamlarda yangi kelgan kishiga nisbatan o'tirish uchun joy berishdan oldin ham mehmondo'stlik hissini singdirishdir. Bu his samimiy bo'lganda, odamlar boshqalarning ularga qo'shilganidan xursand bo'ladilar, o'tirganlar esa yangi kelganlarni iliq kutib oladilar va ularga ixtiyoriy ravishda joy bo'shatib beradilar. Biroq, agar mas'ul shaxs muayyan bir joyni maxsus sabab tufayli yangi kelgan kishiga berish kerak deb hisoblasa, uning ko'rsatmasi tezda va xursandchilik bilan bajarilishi lozim, shu bilan birga umumiy qoidalarga rioya qilingan holda: odamlarning yelkasi ustidan yurmaslik yoki birovni o'rnidan turg'azib, boshqasini uning joyiga o'tkazmaslik. Bularning barchasi o'zaro bag'rikenglik bilan amalga oshirilishi kerak.

The purpose behind all this is to instil into people the feeling of welcome towards the newcomer before actually making room for him to sit. When that feeling is genuine, people are pleased to see others joining them, and those seated receive the newcomers warmly, willingly making room for them. However, if the person in charge thinks that a particular place should be given to a newcomer for a special reason, his instructions should be readily and happily complied with, observing at the same time the overall rules of not walking over peoples shoulders or making one person stand to let another sit in his place. It should all be done with mutual tolerance.

Yana bir bor Qur'onning insonlarni har bir amrga bo'ysundirish usuli ko'rinadi. Sura majlislarda bir-biriga joy berishga tayyor bo'lganlarga, Alloh ularga ham joy berishini va'da qiladi: "Ey iymon keltirganlar! Sizga majlislarda joy kengaytirishingiz aytilganda, kengaytiring, shunda Alloh sizga ham joy kengaytirur" (11-oyat). U yana o'z joyidan turib, boshqalarga joy berishga buyurilganlarga, Alloh katta darajalarda yuksaltirishini va'da qiladi: "Sizdan turing, deyilganda turing. Alloh sizlardan iymon keltirganlarni va ilm berilganlarni bir necha darajalar bilan yuksaltirur" (11-oyat). Bu ularning itoatkorligi va boshqalarga nisbatan mehr-muruvvatli munosabatlari uchun mukofotdir.

Again we note the Quranic method of making people willing to comply with every instruction. The surah promises those who make room for others that God will make good room for them: “Believers, when you are told to make room for one another in your gatherings, then do so, and God will make room for you? (Verse 11) It also promises those who were instructed to leave their place so as to give it to others that they will enjoy an elevated position with God: “If you are told to rise up, then do so. God will elevate, by many degrees, those of you who believe and those who have been given knowledge(Verse 11) This, in recompense for their obedience and accommodating attitude.

Bu holat Payg'ambarga yaqin bo'lib, undan ilm olish imkoniyati bilan bog'liq edi. Ushbu sura mo'minlarga o'rgatadiki, insonlarni muloyim va itoatkor qiladigan yaxshi iymon hamda qalblarni va xulq-atvorni poklaydigan ilm Alloh huzurida yuksak martabani ta'minlaydi. Bu esa Payg'ambarga yaqin turgan joydan ixtiyoriy ravishda voz kechganlik uchun berilgan mukofotdir: u Payg'ambar ﷺ ma'lum bir maqsad ko'zda tutib bergan buyrug'ini bajarganlik uchun berilgan: "Alloh qilayotgan barcha ishlaringizdan xabardordir" (11-oyat). Alloh odamlarni ularning his-tuyg'ulari va niyatlari haqida O'zi biladigan narsalariga qarab mukofotlaydi.

The occasion was one of being close to the Prophet in order to learn from him. The surah teaches believers that good faith, which makes people accommodating and obedient, and knowledge, which refines hearts and manners, will ensure a higher position with God. This as a reward for willingly vacating a position close to the Prophet, obeying his order given for a particular purpose he had in mind: “God is fully aware of all that you do? (Verse 11) He rewards people according to what He knows of their feelings and intentions.

Bu ham Qur'on usulining yana bir misoli bo'lib, musulmonlarni mehribon, xushmuomala va yordamchi bo'lishga o'rgatadi, ularning yaxshi his-tuyg'ularini uyg'otish orqali. Din qat'iy ko'rsatmalar berish orqali ishlamaydi, ularga harfiy ravishda amal qilish kerak bo'lgan ko'rsatmalar bilan emas; aksincha, u odamlarning his-tuyg'ulari va sezgirligini o'zgartirishga tayanadi.

This is yet another example of the Quranic method of educating Muslims, teaching them to be kindly, accommodating and helpful by bringing out their better feelings. Religion does not work by giving firm instructions that must be literally obeyed; rather, it relies on changing peoples feelings and sensitivities.

Qur’on ularga Payg‘ambar bilan muomala qilishda odob-axloqni to‘g‘rilashni ham o‘rgatadi. Ko‘rinishicha, odamlar Payg‘ambar ﷺ bilan yakka holda gaplashishga, har biri o‘z shaxsiy masalasi yuzasidan maslahat so‘rashga yoki shunchaki u zot bilan yolg‘iz qolishdan zavq olishga intilardi. Odamlar Payg‘ambarning ijtimoiy va jamoat oldidagi mas’uliyatlari bilan band vaqtini qadrlamasdilar yoki Payg‘ambar bilan yakka suhbat talab qilingan masalaning jiddiy bo‘lishi kerakligini tushunmasdilar. Shu sababli, Alloh taolo ularga jamoa manfaati uchun soliq joriy etish zarurligini anglatmoqchi bo‘ldi. Bu soliq shaxsiy muammosini Payg‘ambar ﷺ ga hal qildirmoqchi bo‘lgan kishi tomonidan to‘lanishi kerak edi, chunki u jamoaga atalgan Payg‘ambar ﷺ vaqtining bir qismini olayotgan edi. Ushbu soliq Payg‘ambar ﷺ huzuriga kirishdan oldin to‘lanishi kerak bo‘lgan sadaqa shaklida edi:

The Qur’an also teaches them to refine their manners when dealing with the Prophet. It appears that people were eager to talk to the Prophet privately, each seeking his advice concerning his own private matter, or merely to have the pleasure of being alone with him. People did not seem to appreciate the demands on the Prophet’s time, with all his social and public responsibilities, or they did not realize that a matter for which they wanted a private conference with the Prophet must be a serious one. Therefore, God wanted them to understand that it was necessary to impose a tax, for the benefit of the community, to be paid by the person who wanted the Prophet to attend to his personal problem because he was taking up some of the Prophet’s time which was devoted to the community. This tax took the form of a charity which should be paid before attending the Prophet:

Ey iymon keltirganlar, Payg'ambar bilan yakka-yolg'iz gaplashmoqchi bo'lsangiz, gaplashishdan oldin sadaqa bering. Bu siz uchun yaxshiroq va pokroqdir. Agar (sadaqa berishga) imkoningiz bo'lmasa, Alloh mag'firatli va rahmlidir.

Believers, when you wish to speak to God's Messenger in private, offer something in charity before you speak to him. That is better for you and more conducive to purity. If you do not have the means, God is Much-Forgiving, Ever Merciful. (Verse 12)

Ali ibn Abi Tolib aynan shu oyatdagi ko‘rsatmaga amal qilgan kishi edi. Rivoyat qilinishicha, u bir necha dirhamni, ya’ni o‘sha davrning kumush pulini ajratib qo‘ygan. Payg‘ambar ﷺ bilan yakka holda gaplashmoqchi bo‘lganida, u bir dirham sadaqa berar edi. Biroq bu talab musulmonlarga og‘ir keldi, chunki ular umuman olganda kambag‘al edilar. Ammo bu ko‘rsatma o‘z maqsadini bajardi: musulmonlarga Payg‘ambar ﷺ bilan xilvatda suhbatning qadrini bildirdi. Alloh ularning yukini yengillashtirdi va keyingi oyatni nozil qildi, unda Payg‘ambar ﷺ bilan bunday suhbatdan oldin sadaqa berish talabi bekor qilindi. Shuningdek, bu oyat musulmonlarni ibodatning turli jihatlariga yanada yaxshiroq e’tibor berishga yo‘naltirdi:

‘All ibn Abi Talib was the one who acted on the instructions given in this verse. According to reports, he set aside a number of dirhams, i.e. the silver currency of the time. Whenever he wanted to speak alone to the Prophet he gave one dirham in charity. This requirement was nonetheless difficult for the Muslims, as they were generally poor. The instruction, however, fulfilled its purpose, making them aware of the value of a private conference with the Prophet. God lightened their burden, revealing the next verse which abrogated the requirement of paying to charity before such a conference took place. The verse also directed the Muslims to attend better to their various aspects of worship:

Siz Payg'ambar bilan gaplashishdan oldin sadaqa berishdan tortinasizmi?

Do you hesitate to offer charity before you speak with the Prophet?

Sadaqa bermaganingiz va Alloh sizning tavbangizni qabul qilib, sizga rahm qilganidan so'ng, namozni to'kis ado eting, zakotni bering va Alloh hamda Uning Rasuliga itoat qiling. Alloh qilayotgan amallaringizdan xabardordir. (13-oyat) Note: per the rules, the word for God should be used instead of "Allah." Revised version: Sadaqa bermaganingiz va Xudo sizning tavbangizni qabul qilib, sizga rahm qilganidan so'ng, namozni to'kis ado eting, zakotni bering va Xudo hamda Uning Rasuliga ﷺ itoat qiling. Xudo qilayotgan amallaringizdan xabardordir. (13-oyat)

Since you did not offer charity, and God has turned to you in His mercy, attend regularly to prayer and pay your zakat [i.e. obligatory charity] and obey God and His Messenger. God is well aware of your actions. (Verse 13)

Ushbu ikki oyat va ular nozil bo‘lgan sabablar haqidagi rivoyatlar musulmon jamoasining odob-axloqini va ijtimoiy munosabatlarini tarbiyalashga qaratilgan ta’lim-tarbiya ishlaridan bir jihatni ko‘rsatadi, hatto unchalik jiddiy bo‘lmagan mayda masalalarda ham.

These two verses and the reports we have about the occasions in which they were revealed provide an aspect of the educational efforts that aimed to cultivate the manners and social approach of the Muslim community, even in matters of detail that were not particularly serious.

Sura yana Madinadagi yahudiylar bilan do‘stlashgan munofiqlar haqida gapiradi, ularning haqiqiy holatini va munosabatini tasvirlaydi. U ularning munofiqligini fosh qilish va ularni dahshatli oqibatga duchor qilish bilan tahdid qiladi. Shuningdek, ularning barcha rejalari va fitnalariga qaramay, Islomning g‘alaba qozonishini aniq qilib bayon etadi.

The surah speaks anew about the hypocrites who befriended the Jews in Madlnah, describing their true position and attitude. It threatens to expose their hypocrisy and to inflict a terrible end upon them. It makes clear that Islam will be triumphant, despite all their schemes and conspiracies:

Siz ko'rmadingizmi, Xudoning g'azabiga uchragan kishilar bilan do'stlashadiganlarni? Ular na sizdan, na ulardan emas. Ular bilib turib yolg'onga qasam ichadilar. Xudo ular uchun og'ir azob tayyorlab qo'ygan. Ular qilayotgan ishlari qanchalik yomon. Ular qasamlarini o'zlarining yolg'onchiliklariga pardа qilib oladilar va odamlarni Xudoning yo'lidan qaytaradilar.

Have you not seen those who would be friends with people who have incurred God's anger? They belong neither to you nor to them. They knowingly swear to falsehood. God has prepared for them grievous suffering. Evil indeed is what they do. They use their oaths as a cover [for their falseness], and they turn people away from the path of God.

Shu sababli, ularni xorlovchi azob kutmoqda. Mol-mulklari ham, farzandlari ham Alloh huzurida ularga hech narsa foyda bermaydi. Ular o‘t ehtiyojiga mahkumdirlar, u yerda abadiy qoladilar. Alloh ularning hammasini tirilturgan kuni, sizlarga qasam ichganlari kabi, Unga ham qasam ichadilar, o‘zlarini biror narsaga tayangan deb o‘ylab. Bilib qo‘ying, ular aslida yolg‘onchilardir. Shayton ularni o‘ziga bo‘ysundirib olgan va shu tufayli ular Alloh zikridan g‘ofil qolganlar. Ular shaytonning to‘dasidir. Bilingki, shaytonning to‘dasi, albatta, ziyon ko‘ruvchilardir. (14–19-oyatlar)

Hence, shameful suffering awaits them. Neither their wealth nor their children will be of the least avail to them against God. They are destined for the fire, where they will abide. On the day when God will raise them all from the dead, they will swear before Him as they swear now before you, thinking that they have something to stand upon. It is they who are indeed liars. Satan has gained mastery over them and thus caused them to remain oblivious of the remembrance of God. They are the party of Satan. It is the partisans of Satan who will truly be the losers. (Verses 14-19)

Ushbu munofiqlarning, ya'ni Allohning G'azabiga uchragan kishilar, ya'ni yahudiylar bilan do'stlashgan kishilarni qattiq qoralashi, bu munofiqlar musulmon jamoasiga qarshi fitna uyushtirishda juda faol bo'lganini, uning ochiq dushmanlari bilan til biriktirganini ko'rsatadi. Shuningdek, bu Islom hokimiyatining endi munofiqlarning yuragiga qo'rquv soladigan darajada mustahkamlanganini ham bildiradi.

This strong denunciation of the hypocrites who befriended those who had incurred Gods anger, i.e. the Jews, suggests that these hypocrites were very active in scheming against the Muslim community, conspiring with its avowed enemies. It also suggests that the authority of Islam had now been consolidated so as to strike fear into the hypocrites hearts.

Shunday qilib, Payg'ambar ﷺ va mo'minlar ularni Alloh ularning makrini fosh qilgan narsalar bilan yuzma-yuz qilganlarida, ular qasamyod qilib yolg'on gapirishga, o'zlariga nisbat berilgan narsalarni inkor etishga o'tdilar, holbuki, ular qasam ichayotganda yolg'on gapirayotganlarini bilar edilar. Ular shu tariqa yolg'on qasam ichib, musulmonlar jamoatiga qarshi makr qilganliklari uchun har qanday jazodan qutulib qolishni umid qilar edilar: "Ular qasamlarini (yolg'onchiligiga) parda qilib oladilar va odamlarni God yo'lidan qaytaradilar." (16-oyat)

Thus, when the Prophet and the believers confronted them with what God might have exposed of their scheming, they resorted to swearing falsely, denying what was attributed to them, knowing, however, that they lied as they swore. They hoped that by thus forswearing they would spare themselves any punishment for scheming against the Muslim community: “ They use their oaths as a cover [for their falseness], and they turn people away from the path of God.” (Verse 16)

Bu parchada ularga takroran ogohlantirishlar berilmoqda: "Alloh ular uchun og'ir azob tayyorlagan. Ular qilayotgan ishlari qanchalik yomon!" (15-oyat) "Shu sababli ularni xo'rlovchi azob kutmoqda. Ularning mollari ham, farzandlari ham Alloh oldida ularga hech qanday foyda keltirmaydi. Ular o'tga mahkum bo'lib, u yerda abadiy qoladilar." (16-17-oyatlar) Sura ularning Qiyomat kunidagi xor va bechora holatini tasvirlaydi: odamlar oldida qanday qasam ichgan bo'lsalar, o'sha kuni Alloh oldida ham shunday qasam ichadilar: "Alloh ularning hammasini tirilturgan kuni, sizlar oldida qasam ichganlaridek, Uning huzurida ham qasam ichadilar." Bu tasvir shuni ko'rsatadiki, nifoq ularning qalblariga shunchalik chuqur o'rnashib qolgan ediki, u Qiyomat kunida ham, insonlarning eng chuqur sirlarini va ichki o'ylarini biladigan Alloh huzurida ham ular bilan birga qoladi. "Ular o'zlarini tayanch topganday o'ylaydilar", holbuki, ular hech narsaga tayanmaydilar, hatto ingichka havoga ham tayanmaydilar.

Repeated warnings are issued to them in this passage: “God has prepared for them grievous suffering. Evil indeed is what they do.” (Verse 15) “Hence, shameful suffering awaits them. Neither their wealth nor their children will be of the least avail to them against God. They are destined for the fire, where they will abide.” (Verses 16-17) The surah describes their abject and miserable position on the Day of Judgement when they will swear to God as they used to swear to people: “On the day when God will raise them all from the dead, they will swear before Him as they swear now before you.” This description suggests that hypocrisy had become so entrenched in their hearts that it would remain with them on the Day of Judgement, in the presence of God who knows peoples deepest secrets and innermost thoughts: “Thinking that they have something to stand upon,” when they actually stand on nothing, not even thin air.

Sura ularni aniq yolg‘onchilar deb ta’riflaydi: “Albatta, ular yolg‘onchilardir.” (18-oyat) Keyin ularning ahvolining sababini tushuntiradi: “Shayton ularni o‘ziga bo‘ysundirib olgan va shu sababli ular Allohni eslashdan g‘oflatda qolganlar.” (19-oyat) Xudoni eslashni unutgan qalb buzilib, yomonlikka moyil bo‘ladi: “Ular shaytonning to‘dasidir.” (19-oyat) Ular uning bayrog‘i ostida turadilar, uning nomidan ish tutadilar, uning ko‘rsatmalariga itoat qiladilar va uning maqsadlari uchun ishlaydilar. Bu aralashmagan yomonlik holati to‘liq zararga olib keladi: “Shayton to‘dasi – albatta, ziyon ko‘ruvchilardir.” (19-oyat) Note: The original says "God" throughout, so I have rendered it as "Xudo" in the commentary, but Qur'an verse text is in curly braces in the source and I have translated the verse words as given in the original text.

The surah brands them as confirmed liars: “Zt is they who are indeed liars.” (Verse 18) It then explains the cause of their condition: “Satan has gained mastery over them and thus caused them to remain oblivious of the remembrance of God.” (Verse 19) A heart that forgets to remember God becomes corrupt and given to evil: “ They are the party of Satan.” (Verse 19) They stand under his banner, act in his name, obey his instructions, work for his objectives. This situation of unmitigated evil ends in total loss: “A is the partisans of Satan who will truly be the losers.” (Verse 19)

Bunday qattiq qoralash, albatta, o'sha munofiqlarning musulmonlar jamoasiga nisbatan niyat qilgan yovuzligi va zararига mos keladi. Shuningdek, bu musulmonlarga Alloh ular bilan ekanligini tasdiqlaydi va ularning yashirin dushmanlarini fosh qiladi.

Such a strong denunciation certainly fits the evil and the harm those hypocrites intended towards the Muslim community. It also reassures the Muslims that God is with them, exposing their hidden enemies.

Bunday munofiqlar yahudiylar bilan yaqin bo‘lib, ularni e’tiborga loyiq kuch deb o‘ylashardi. Shu sababli ular doim ulardan yordam va maslahat so‘rashardi. Shuning uchun Xudo ularga aniq qilib qo‘yadiki, Uning dushmanlari doim mag‘lubiyat va xorlikka uchraydi, Uning dini va elchilari esa g‘alaba qozonadi:

Such hypocrites were intimate with the Jews, thinking that they were a power to be reckoned with. Hence they always sought their help and advice. Therefore, God makes it clear to them that His enemies will always suffer defeat and humiliation, while His cause and His messengers will be victorious:

Allohga va Uning Elchisiga qarshi chiqqanlar eng xor bo‘lganlar qatoridadir. Alloh shunday yozib qo‘ygan: "Albatta, Men va Mening elchilarim g‘olib bo‘lamiz." Albatta, Alloh kuchli va qudratlidir. (20-21-oyatlar)

Those who contend against God and His Messenger will be among the most abject. God has thus ordained: 'I shall most certainly prevail, I and My messengers.’ God is indeed powerful, almighty. (Verses 20-21)

Bu Alloh tomonidan berilgan haqiqiy va'dadir: u o'tmishda ro'yobga chiqdi va doimo ro'yobga chiqadi, garchi ko'rinishlar uning bunday amalga oshmasligiga ishora qilsa ham. Aslida sodir bo'lgan narsa shu ediki, Xudoning birligi haqidagi xabar kufr va butparastlikni yengdi. Islom dini yer yuzida mustahkam o'rnashdi va insoniyat kufr, shirk va dahriylikka qarshi uzoq kurashdan so'ng uning ustunligini tan oldi; bu yovuz kuchlar esa to'liq mag'lubiyatga uchradi. Ayrim davrlarda dahriylik yoki shirk ayrim hududlarda hokimiyatga erishgan, bugungi kunda ochiqdan-ochiq dahriy yoki mushrik bo'lgan ayrim davlatlarda bo'lgani kabi, ammo dunyoda umuman olganda Xudoga imon ustunlik qilib kelmoqda. Bundan tashqari, dahriylik va shirk doimo qisqa umr ko'radi, chunki ular omon qolishga loyiq emas.3

This is indeed a true promise made by God: it came true in the past and will always come true, despite appearances that may suggest that it will not be so fulfilled. What actually happened was that the message of Gods oneness overpowered unbelief and idolatry. The Islamic faith was well established on earth and humanity accepted its supremacy after a long struggle against unbelief, polytheism and atheism that ended in the total defeat of these evil forces. There were periods in which atheism or polytheism managed to gain power in certain areas, as happens today with some states that are openly atheist or polytheistic, yet belief in God generally remains dominant in the world. Besides, atheism and polytheism will always be short lived, because they are not fit to survive.3

Inson har kuni yangi dalillarni kashf etmoqda, ular uni Xudoga ishonishga va Uning yagonaligiga bo‘lgan iymon hamda e’tiqodning mustahkamlanishiga yo‘naltirmoqda.

Humanity discovers every day new evidence guiding it to believe in God and to the consolidation of faith and belief in His oneness.

Mo'min kishi Allohning va'dasini shubhasiz va qat'iy haqiqat sifatida qabul qiladi. Agar biror vaqtda yoki joyda yer yuzida mavjud bo'lgan narsa bunga zid bo'lib tuyulsa, u holda yer yuzidagi o'sha narsa yolg'on va o'tkinchidir. U yer yuzida cheklangan muddat davomida va faqat Xudogina biladigan maqsad uchun mavjud bo'ladi. Balki u odamlarning qalbida imonni uyg'otish uchun bo'lib, imon ularni egallab olsa va Xudoning va'dasi o'z belgilangan vaqtida ro'yobga chiqsa, shunday bo'lishi mumkin.

A believer treats a promise by God as a confirmed and undoubted fact. Should what be on the ground at any time or place be contrary to this, then that which is on the ground is false and transitory. It occurs on earth for a limited period and for a purpose only God knows. It may be there to awaken faith in peoples hearts, so that it takes over and Gods promise is fulfilled at its appointed time.

Bugungi kunda imonli insonlarga qaratilgan qat'iy hujumga — uning bosim, zulm va makkorlikning ko'plab shakllariga nazar tashlar ekanmiz, Allohning haqiqiy va'dasini eslaymiz. Bu hujum shu darajada shafqatsiz bo'ldiki, mo'minlarning ko'pchiligi o'ldirildi, qiynoqqa solindi, boshpanasiz qoldi va rizq-ro'zidan mahrum etildi. Shunga qaramay, imon mo'minlarning qalbida mustahkam qoldi: u ularni taslim bo'lishdan saqladi, jamoalarini esa hujumchi kuchlar tomonidan o'z kimligini yo'qotish va yo'q qilinish xavfidan himoya qildi. Bu jamoalar ham zulmga bo'ysunmadi, faqat qisqa muddatlar bundan mustasno — o'sha paytlarda ular kuchlarini jamlab, bunday zulmni yengdilar.

When we look today at the determined onslaught against the people of faith, in its numerous forms of suppression, pressure and scheming, we remember Gods true promise. The onslaught has been so ferocious that large numbers of believers have been killed, tortured, left destitute and deprived of their livelihoods. Yet faith remained firm in believers hearts, protecting them from yielding and protecting their communities from loss of identity and annihilation by attacking forces. It has also saved these communities from submitting to tyranny except for short periods during which they rallied their forces to defeat such oppression.

Avlodlar davomida bu narsaga nazar solsak, Allohning va'dasi, albatta, amalga oshishini anglaymiz. Biz buni hozirgi vaziyatda, uzoq kutishga hojat qoldirmasdan ko'ryapmiz.

When we look at this across the generations we realize that Gods promise will undoubtedly come true. We find this now in the present situation without need to wait for long.

Qanday bo'lmasin, mo'min kishi Allohning va'dasi haqiqat ekanligida va bu albatta amalga oshishida hech qanday shubhaga yo'l qo'ymaydi. Allohga va Uning Elchisiga qarshi chiqqanlar eng xor va xoru zor kishilar bo'ladi, chunki Alloh va Uning elchilari g'alaba qozonadi. Mo'min kishi bularning barchasi muqarrar ekanligiga, zohiran teskarisi ko'rinsa ham, albatta amalga oshishiga mutlaqo ishonch hosil qiladi.

Anyhow, a believer will never entertain any doubt that God’s promise is the truth and that this will certainly take place. Those who contend against God and His Messenger will be the most abject of people, for God and His messengers will triumph. A believer is absolutely certain that all this is inevitable, that it will be done, regardless of appearances to the contrary.

Sura yakuniga yaqinlashar ekan, u mo''minlar doimo qo''llaydigan doimiy qoidani, ya''ni imonning odamlarning qalbida qaror topishidagi aniq o''lchovni bayon etadi.

As the surah draws to its close, it outlines the constant rule that believers apply, or the accurate measure of faith as it settles in peoples hearts:

Sen Xudo va Oxirat kuniga chin dildan ishongan kishilarni Xudo va Uning Rasuliga qarshi chiqqanlar bilan do'stona munosabatda bo'lganini topmaysan, garchi ular o'z otalari, o'g'illari, akalari yoki qarindoshlari bo'lsa ham. Ana shu kishilarning qalblariga Xudo iymonni yozib qo'ygan va ularni O'zining ruhi bilan quvvatlantirgan. Xudo ularni ostidan daryolar oqib turadigan jannatlarga kiritadi, ular u yerda abadiy qoladilar. Xudo ulardan rozi bo'ladi, ular ham Xudodan rozi bo'ladilar.

You shall not find people who truly believe in God and the Last Day on friendly terms with those who contend against God and His Messenger, even though they may be their fathers, sons, brothers, or kindred. These are the people in whose hearts God has inscribed faith, and whom He has strengthened with a spirit of His own. He will admit them into gardens through which running waters flow, where they will abide. Well pleased is God with them, and they with Him.

Ular Xudoning hizbidir. Haqiqatan ham muvaffaqiyatga erishadiganlar Xudoning hizbidir (22-oyat).

They are the party of God. It is the partisans of God that will be truly successful, (verse 22)

Bu Xudo partiyasi bilan Shayton partiyasi o'rtasida to'liq taqqoslashni taqdim etadi. Masala barcha yukdan va vasvasalardan voz kechib, yagona va birlashtiruvchi rishtani mustahkamlash uchun, farqlovchi guruh tomonida so'nggi va qat'iy qarorga kelishdir. "Xudo va Oxirat kunига chin dildan ishongan kishilarni, Xudo va Uning Elchisiga qarshi chiqqanlar bilan do'stona munosabatda topmaysiz" (22-oyat). Xudo hech qachon bir odamning tanasida ikki yurak joylashtirmagan. Hech kim o'z yuragida ikki muhabbatni saqlay olmaydi:

This provides complete comparison between Gods party and the party of Satan. It is a question of taking ones final and unhesitating position with the party of distinction, after discarding all burdens and temptations, so as to uphold the one and only tie. “ You shall not find people who truly believe in God and the Last Day on friendly terms with those who contend against God and His Messenger” (Verse 22) Never has God put two hearts in one mans body. Never can anyone harbour two loves in his heart:

Bir muhabbat Xudo va Uning Elchisi uchun, ikkinchisi esa ularning dushmanlari uchun. Bu butunlay iymon yoki kufr masalasi; ikkalasi hech qachon bir joyda uchrasha olmaydi.

one love for God and His Messenger and one for their enemies. It is all a question of faith or unfaith; the two can never meet.

“Garchi ular ota-bolalari, aka-ukalari yoki qarindoshlari bo‘lsalar ham.” (22-oyat) Imon bilan to‘qnashganda, barcha qon-qarindoshlik va nasab aloqalari uziladi. Biroq, ikki tomon o‘rtasida hech qanday ziddiyat yoki nizo bo‘lmasa, bu aloqalar saqlanishi va hurmat qilinishi mumkin.

“Even though they may be their fathers, sons, brothers, or kindred.” (Verse 22) All bonds of kinship and blood relations are severed when they come into conflict with faith. These bonds may however be maintained and respected if there is no contention or dispute between the two camps.

Qur'on ima'nga e'tiqod qilganlarga, agar ota-onalari kofir bo'lsa ham, ular bilan yaxshi munosabatda bo'lishni buyuradi, faqat Xudo tarafi bilan Shayton tarafi o'rtasida urush bo'lmasa. Agar tortishuv, urush va ziddiyat yuzaga kelsa, bu aloqalar butunlay uzilishi kerak. Abu Ubayda Badr jangida o'z otasini o'ldirdi; Abu Bakr o'g'li Abd ar-Rahmonni o'ldirmoqchi bo'ldi; Mus'ab ibn Umayr o'z akasi Ubayd ibn Umayrni o'ldirdi; Umar, Hamza, Ali va Ubayda ibn al-Horis esa har biri o'z qarindoshlarini o'ldirdi. Ularning barchasi qon va qarindoshlik rishtalarini tark etib, iymon rishtasini tanladilar. Bu Xudoning o'lchovida belgilangan bog'lanishlar va qadriyatlar mezonini eng yaxshi amalga oshirish edi.

The Qur’an instructs believers to maintain good relations with parents if they are unbelievers, provided that there is no war going on between Gods party and Satan’s party. Should there be contention, war and conflict, these bonds are to be totally severed. Abu ‘Ubaydah killed his father during the Battle of Badr; Abu Bakr wanted to kill his son ‘Abd al-Rahman; Mus‘ab ibn ‘Umayr killed his brother ‘Ubayd ibn ‘Umayr; and ‘Umar, Hamzah, ‘All and ‘Ubaydah ibn al-Harith all killed their relatives. All discarded ties of blood and kinship, opting for the bond of faith. This was the best implementation of the standard of bonds and values as classified in God’s measure.

“Ana shular o‘z qalblariga Alloh imonni yozib qo‘ygan kishilardir” (22-oyat). Imon ularning qalbida Allohning qudrati bilan mustahkamlangan, Uning o‘ng qo‘li bilan ko‘kraklariga bitilgan. U o‘chirilishi, shubha yoki chalkashlikka duchor bo‘lishi mumkin emas. “Va O‘zidan bo‘lgan ruh bilan ularni quvvatlantirgan” (22-oyat). Ular O‘zi yaratgan ruhning yordamisiz bunday qat’iyatga erisha olmas edilar. Ularning qalblari bu ruhdan tarqalayotgan nur bo‘lmasa, bunchalik yorqin porlay olmas edi; bu nur ularga quvvat beradi va ularni haqiqiy kuch va nurning yagona manbaiga bog‘laydi.

“ These are the people in whose hearts God has inscribed faith” (Verse 22) Faith is confirmed in their hearts by God’s hand, written in their breasts by His right hand. It cannot be erased or be subject to ambiguity or confusion. “And whom He has strengthened with a spirit of His own” (Verse 22) They cannot achieve such resolve without the support of a spirit of His own making. Their hearts cannot beam so brightly without the light that emanates from this spirit, gives them strength and binds them to the only true source of strength and light.

U'lar ularni tagida daryolar oqib turadigan jannatlarga kiritadi, u yerda abadiy qoladilar. (22-oyat) Bu ularning barcha aloqa va bog'lanishlarni tark etgani va dunyo vasvasasiga bo'lgan barcha intilishni rad etgani uchun olgan mukofotidir.

“He will admit them into gardens through which running waters flow, where they will abide.” (Verse 22) This is their reward for abandoning every tie and bond, and discarding all desire for worldly temptation.

"Alloh ulardan rozi bo'lgan, ular ham Undan rozi bo'lgandirlar." (22-oyat) Bu tasvir mamnuniyat va ishonch hissini uyg'otadigan go'zal manzaradir. U bu mo'minlarning yuksak martaba va chiroyli muhitdagi holatini ko'rsatadi. Ular Parvardigorlari bilan o'zaro rozilik tuyg'usidan lazzatlanadilar. Ular Egalari bilan aloqalarini saqlaydilar va boshqalarni chetga suradilar. So'ngra U ularni qabul qiladi, huzuriga kiritadi va ularga Undan rozi ekanini aniq bildiradi. Ular Unga bunday yaqinlikdan xursand bo'ladilar.

“Well pleased is God with them, and they with Him.” (Verse 22) This is a pleasant picture that radiates contentment and reassurance. It shows us the situation of these believers in their lofty position and pleasant surroundings. They bask in their feeling of mutual pleasure with their Lord. They maintain their links with Him and discard all others. He then accepts them, admits them to His presence and makes it clear to them that He is pleased with them. They are gratified by this closeness to Him.

“Ular Allohning hizbidir” — ular Uning bayrog‘i ostida saf tortadilar, Uning rahbarligida harakat qiladilar, Uning hidoyatiga ergashadilar, Uning hayot qonunlarini amalga oshiradilar va Uning irodasi bo‘lgani uchun yer yuzida Uning xohlagan ishlarini bajaradilar. “Albatta, Allohning hizbi — ular haqiqatan ham najot topuvchilardir” (22-oyat). Agar Allohning hizbi bo‘lmasa, kim najot topadi?

“ They are the party of God” They rank under His banner, move under His leadership, follow His guidance, implement His code of living, and do on earth what He has willed, as they are part of His will. “A is the partisans of God that will be truly successful.” (Verse 22) Who will be successful if Gods partisans are not?

Shunday qilib, insoniyat ikki guruhga bo'linadi: Allohning emas, Xudoning hizbi va shaytonning hizbi, ikki bayroqni ko'taradi: haqiqat bayrog'ini va batil bayrog'ini.

Thus humanity is split into two groups: God’s party and Satan’s party, raising two banners: the banner of the truth and the banner of falsehood.

Har bir inson Xudoning tarafida bo‘lib, haqiqatni qo‘llab-quvvatlashi yoki Shaytonning tarafini olib, botil bayrog‘i ostida turishi o‘rtasida tanlov qilishi kerak.

Every person must choose to either belong to God’s party and support the truth or to side with Satan, standing under the banner of falsehood.

Ikki tomon aniq ajratilgan. Ular na uchrasha oladi, na aralasha oladi.

The two parties are clearly separated. They can neither meet nor mix.

Qarindoshlik, nikoh, qabila, jamoa, mamlakat, irq yoki millat rishtalari uchun joy yo‘q. Yagona e’tirof etiladigan rishta — iymon rishtasidir. Uni tanlagan kishi shuni ko‘radiki, uning bayrog‘i ostida turgan barcha kishilar o‘zaro birodarlik rishtasini saqlaydilar. Ular turli irq, rang, mamlakat, qabila va oilalarga mansub bo‘lishlari mumkin, ammo hammasi Alloh partiyasini tashkil etuvchi rishtada birdir. Shunday qilib, ular orasidagi barcha farqlar yo‘qoladi. Botil bayrog‘i ostida turgan kishi esa Alloh partiyasidagi hech kim bilan rishta yoki aloqaga ega bo‘lmaydi. Asosiy rishta, qolgan barcha rishtalar unga nisbatan ikkinchi darajali bo‘lib, uzilgan ekan, boshqa barcha rishtalar ham uzilgan bo‘ladi.

There is no room for ties of kinship, marriage, clan, community, country, race or nation. The only admissible tie is that of faith. Whoever chooses it will find that all those who stand under its banner maintain a tie of brotherhood. They might belong to different races, colours, countries, tribes and families, but they all share in the tie that forms God’s party. Thus all differences between them disappear. Anyone who stands under the banner of falsehood will not enjoy a tie or bond with any among God’s party. The main tie, to which all other ties are secondary, has been severed, so all ties are severed.

Ushbu oyat musulmonlar jamoasi ichida hali ham qon-qarindoshlik, nasab va do‘stlik aloqalarining kuchini his qilayotgan ba’zi kishilar bo‘lganini ko‘rsatadi. Shu sababli u masalani juda aniq qilib qo‘yishga intiladi. Shuningdek, u musulmonlar safidagi boshqalar talab etilgan darajaga erishganini, imondan boshqa barcha aloqalarni tark etganini ham ko‘rsatadi.

This verse suggests that there were some people within the Muslim community who still felt the strength of ties of blood, kindred and friendship. It thus seeks to put things very clearly. It also shows that others in the ranks of the Muslim community had managed to achieve the required standard, discarding all bonds other than that of faith.

Bu surani eng go'zal tarzda yakunlovchi manzara. U Xudoning O'z mo'min jamoasiga ko'rsatadigan g'amxo'rligini tasvirlash bilan boshlanadi: kambag'al ayolning Payg'ambar ﷺ oldida eri haqida iltijo qilgani va Xudo uning so'zlarini eshitgani bayon etiladi. Xudoning bunday g'amxo'rligiga sazovor bo'lgan kishi uchun Unga bog'lanishni hammasidan ustun qo'yish tabiiy javobdir. Xudo O'zi zimmasiga topshirgan vazifani bajarish uchun tanlagan jamoa uchun faqat Xudoning tarafini tanlashgina qabul qilinadigan yo'ldir.

This picture provides the finest possible ending to this surah. It started by portraying the care God takes of His community of believers, outlining the case of a poor woman who pleaded with the Prophet about her husband, stating that God listened to her concerns. With such care granted by God, placing the tie with Him above all else is the natural response. Opting for God’s party is the only course acceptable from the community God has chosen to fulfil the role He has assigned to it.

Al-Mujodala (Iltijo) 1-22

Shaxsiy ish bo'yicha nizo

Amaliyot orqali ta’lim

Xudoga qarshi kurash

Pichirlashlar va fitnalar

Nima deb pichirlab aytish kerak

Nafis odoblar

Yolg'on qasam

Imonning o'lchovi