Ushbu surah Madina davridagi musulmon jamoatining tarbiyalanishi, uning ijtimoiy tuzilishi va davlat qurilishi bo'yicha yana bir bosqichni ko'rsatadi. Shu tariqa u ilohiy tizim zanjirining bir halqasini tashkil etadi – bu tizim jamiyatda uni amalga oshirishga tanlangan jamoa uchun belgilab qo'yilgan. Shunday aniq va o'ziga xos tizim bilan insoniyat o'z maqsadlariga erishish uchun intilishi mumkin, ammo ba'zan uning sa'y-harakatlari talab qilinganidan past bo'lib qolishi ham mumkin. Shunga qaramay, insoniyat doimo unga intilib yashaydi va birinchi musulmon jamoa uni amalda qo'llagan davrdagi shu mukammal shaklni aks ettirishga harakat qiladi.

The present surah provides yet another episode in the cultivation of the Muslim community, its social organization and state building during the Madinah period. It thus forms a link in the chain that is the divine system, a system laid down for the community chosen to implement it in society. With such a well-defined and distinctive system humanity would be able to strive to achieve its goals, but there would be times when its efforts would fall short of what is required. Nonetheless, humanity would always look up to it, aiming to mirror that ideal form when the first Muslim community put it into practice.

Ushbu maqsad, biz bir necha marta ta'kidlaganimizdek, har biri turli bosqichlarni o'z ichiga olgan uzoq tayyorgarliklarni talab qilar edi. Musulmon jamoasi ichida yoki atrofida sodir bo'lgan voqealar bunday tayyorgarliklar uchun zarur bo'lgan materialning bir qismini taqdim etdi. Voqealarning o'zi Allohning ilmiga ko'ra belgilangan bo'lsa-da, ular ularni tushuntirish va talqin qilish, shuningdek, sharhlar va ko'rsatmalar uchun kontekstni ham ta'minladi.

This objective required, as we have stated on more than one occasion, long preparations each involving different stages. The events that happened within or around the Muslim community provided some of the material necessary for such preparations. While the events themselves were determined according to Gods knowledge, they also provided the context for their explanation and interpretation, as also for comments and directives.

Shu voqealar orasida, Islom tizimini amalga oshirish vazifasini o'z zimmasiga olgan kishilarning xarakterini shakllantirish jarayoni yakunlandi. Shunday qilib, shakllanish bosqichida musulmon jamoasi o'zini jamiyatning qolgan qismidan ajratdi, chunki u har qanday begona jihatdan xoli, sof bo'lib qolishi kerak edi. Bundan tashqari, Islom deb ataladigan bu o'ziga xos iymon tushunchasi yangilik bo'lib, dunyoning boshqa hech bir joyida, ayniqsa Arabistonda hech qachon ma'lum bo'lmaganini ham tan olish lozim. Shunga qaramay, bu hol Islomning kengroq jamiyatda ro'y berayotgan voqealardan o'zini ajratib qo'yganini anglatmas edi. Darhaqiqat, musulmonlar ushbu voqealarning bir qismi edi va ular sodir bo'layotganda ular bilan o'zaro munosabatda bo'lar edilar. Bu o'zaro munosabat jarayoni ularning bir xil voqea ta'sirida turli yo'llar bilan takror-takror o'zgarib turishi mumkinligini ham anglatardi. Ўsha kishilarni yaratgan Alloh ularning hammasi birinchi ta'sirga bir xil javob bermasligini, muayyan natijaning qaror topishi uchun bunday ta'sir bir necha marta kerak bo'lishi mumkinligini bilar edi. U shuningdek, o'tmishdan qolgan izlar, tabiiy moyilliklar va intilishlar, insoniy zaif tomonlar, amaliy mulohazalar, shuningdek, eski odatlar va an'analar tarbiyalash jarayoniga to'siq bo'la olishini ham bilar edi. Bunday qiyinchiliklarni yengish takroriy eslatmalarni talab qilar edi. Voqealar Allohning irodasi bilan belgilanган tartibda ketma-ket yuz berib, zarur nasihatni hamda ogohlantirish va ko'rsatmalar berish uchun asos bo'lib xizmat qildi.

In the midst of all these events, the process of building the characters of the people who undertook the task of implementing the Islamic system was completed. Thus, in its formative stage, the Muslim community separated itself from the rest of society insofar as it needed to remain pure, free of any alien aspect. Furthermore, it should also be acknowledged that this distinctive concept of faith, Islam, represented something new, unknown anywhere else in the world, and especially not in Arabia. All this, however, did not mean that Islam isolated itself from events occurring in the larger society. Indeed the Muslims were part of these events, interacting with them as they took place. This process of interaction also meant that they might be repeatedly influenced, and in different ways, by the same event. God, who created those people, knew that they do not all respond in the same way to the first touch, and that they might need more than one such touch for a certain effect to settle in. He also knew that remnants of the past, natural attractions and tendencies, human weaknesses, practical considerations, as well as old habits and traditions might represent obstacles that could hinder the process of cultivation. To overcome such difficulties necessitated repeated reminders. Events took place in succession, as determined by Gods will, providing the required admonition and the basis for issuing warnings and directives.

Payg'ambar ﷺ sezgir, ziyrak va o'tkir fahm-farosatli bo'lib, bunday voqea va vaziyatlarni har bir holatda donolik bilan, ushbu xulq-atvorni tarbiyalash jarayoniga xizmat qildirish uchun ishlatardi. Bu jarayonda unga ilohiy vahiylar yordam berar, u qilayotgan ishlarini yo'naltirar va tasdiqlar edi. Shu tariqa u birinchi musulmon jamoasini shakllantirardi.

Sharp, alert and blessed with keen insight, the Prophet used such events and occasions wisely, at every turn, to help this process of character cultivation. He was supported in this process by revelations that directed and endorsed what he did to mould that first Muslim community.

Bu sura — har bir musulmonning vijdonida faqat iymon markaz bo‘lib turadigan sof dunyoni barpo etishga qaratilgan uzoq tarbiya jarayonining bir bosqichini ifodalaydi. Bu dunyoda musulmonlar iymon o‘qi atrofida to‘planadilar va ularni uzib bo‘lmaydigan yagona rishta birlashtiradi.

This surah represents a stage in that long process of cultivation aiming to establish within the conscience of every Muslim a pure world, with faith as the pivot around which it turns. In this world, Muslims congregate around this axis of faith, having only one unseverable bond.

Ular o'z qalblarini millat, irq, vatan, qabila yoki oila rishtalaridan xoli qiladilar va ularning barchasi o'rniga yagona rishta — Xudoga iymon keltirish va Xudoning jamoasiga mansub bo'lish rishtasini joylaydilar.

They purge their hearts of all ties of nationality, race, country, clan or family, replacing them all with the single bond of belief in God and being members of Gods party.

Islom quradigan dunyo ham ilohiy, ham insoniydir: u ilohiy ma’noda, barcha tamoyil va qadriyatlarini Xudoning ko‘rsatmalari va hikmatidan oladi hamda Uning roziligini topish umidida barcha amallarini Unga qaratadi. U insoniy ma’noda, imonning keng doirasiga butun insoniyatni qamrab oladi. Shu sababli, bunday dunyoda irq, mamlakat, til, oila va bir insonni boshqasidan ajratib turadigan barcha to‘siqlar olib tashlanadi, faqat imon rishtasi qoladi. Mana shunday olijanob dunyo insonga munosibdir, chunki inson Xudo tomonidan ulug‘langan, Unung ruhidan unga nafas berilgan mavjudotdir.

The world Islam wants to build is both divine and human: it is divine in the sense that it derives all its principles and values from God’s directives and wisdom, and addresses all its actions to God hoping to earn His pleasure. It is human in the sense that it encompasses all humanity within the broad scope of faith. Hence, in such a world the barriers of race, country, language, family and all that separates one person from another are removed to leave only the tie of faith. Such is the noble world that is worthy of man, a creature God has honoured, breathing of His spirit into him.

Bunday dunyoni barpo etishga to'sqinlik qilgan to'siqlar Arabiston muhitida ko'p edi, xuddi bugungi dunyomizda bo'lgani kabi. Bu to'siqlarning bir qismi oila, qabila, irq va yerga bo'lgan bog'liqliklar edi.

Obstacles hindering the building of such a world were numerous in the Arabian environment, as also in our world today. Attachments to family, clan, race and land accounted for some of these obstacles.

Boshqalar orasida shaxsiy moyilliklar va istaklar ham bor edi, masalan xudbinlik, takabburlik, ochko'zlik, ruhiy afzalliklar va xurofotlar, shuningdek insonning aqliga ta'sir qiluvchi boshqa ko'plab omillar. Islom ilohiy tizimni amalga oshirish va unga amaliy namuna ko'rsatish uchun tanlangan jamoada bularning barchasi bilan shug'ullanishi zarur edi. Demak, bu sura ana shu uzoq jarayondagi bir bosqichdir.

Xabarlarda ushbu suraning birinchi qismining nozil bo‘lishiga sabab bo‘lgan muayyan bir voqea zikr etiladi. Bu rost bo‘lishi mumkin, ya’ni voqea bunday vahiy nozil bo‘lishining bevosita sababi bo‘lgan bo‘lishi mumkin. Ammo Qur’on matnlari har doim muayyan voqealardan ancha kengroq ma’noni ifodalaydi.

Reports mention a particular incident that led to the revelation of the first part of the present surah. This may be so, with the incident providing the immediate reason for such revelation, but Qur’anic texts always go much further than particular events.

Hotib ibn Abu Balta'a Muhojirlardan bo'lib, Payg'ambar ﷺ bilan birga Makkadan Madinaga hijrat qilgan va Badr jangida qatnashganlardan edi. U Makkada qoldirgan bolalari va mol-mulki bor edi. U Quraysh qabilasidan emas edi, balki Usmonning ittifoqchisi edi. Payg'ambar ﷺ Makka aholisi ikki yil oldin u bilan tuzgan sulh shartnomasini buzgach, Makkaga yurish qilishga qaror qilib, sahobalariga tayyorlanishni buyurdi. U Qurayshning uning niyatidan xabarsiz qolishi uchun Allohga duo qildi. Biroq u o'z niyatini ba'zi sahobalariga aytdi; Hotib ular orasida edi. Shundan so'ng Hotib Qurayshga xat yozib, Payg'ambar ﷺ ularga qarshi hujum uyushtirmoqchi ekanligini ogohlantirdi. U xatni bir ayolga berdi, ayol uni yashirib, Payg'ambar ﷺ Madinaning barcha kirish-chiqish joylariga qo'ygan qo'riqchilarning hech biri sezmasdan shahardan chiqib ketdi. Shu yo'l bilan Hotib Qurayshning bu harakatini unga ko'rsatilgan yaxshilik deb qabul qilishini va shu sababli uning oilasiga zarar yetkazmasligini umid qildi.

Hatib ibn Abu Balta‘ah was one of the Muhajirin who migrated with the Prophet from Makkah to Madinah and was one of those who took part in the Battle of Badr. He had children and property he had left behind in Makkah. He did not belong to the Quraysh, but was an ally of ‘Uthman. When the Prophet decided to march to Makkah after its people were in breach of the peace treaty he had concluded with them two years earlier, he ordered his Companions to get ready. He prayed to God that the Quraysh would remain unaware of his intentions. He did, however, tell some of his Companions what he was planning to do; Hatib was among those. Hatib then wrote a letter to the Quraysh warning them that the Prophet intended to mount an attack against them. He gave it to a woman who concealed it and managed to leave Madinah without being detected by any of the guards appointed by the Prophet on all exits and entrances. By so doing, Hatib hoped the Quraysh would consider his action as a favour and so not harm his family.

Payg'ambar ﷺ Hotibning bu ishi haqida Allohdan xabar oldilar. Shuning uchun u ayolning qo'lidan xatni olib kelish uchun ortidan kishilar yubordilar.

The Prophet was informed by God of Hatib s action. He therefore sent chasers to retrieve the letter from that woman.

Bu voqeani va uning oqibatlarini biroz mulohaza qilish bizning maqsadimizdan, ya'ni Qur'on voqealardan qanday foydalanib, musulmon jamoasini tarbiyalashi va Payg'ambar ﷺ ko'rsatmalari hamda Qur'on tafsirlari orqali ularning munosabatlarini qanday tuzatishini o'rganishdan tashqariga chiqmaydi.

To reflect a little on this event and its consequences does not go beyond our purpose of looking at how the Qur’an uses events to cultivate the Muslim community and refine its attitudes through both the Prophet and Quranic instructions and commentaries.

Birinchi navbatda e'tibor qaratish kerak bo'lgan narsa — Hotib tomonidan qilingan ish. U muhojirlar elitasiga mansub bo'lgan dastlabki musulmonlardan biri edi va Payg'ambar ﷺ o'zi rejalashtirgan yurishning maqsadi haqida xabar bergan kam sonli kishilardan biri edi. Bu voqea shuni ko'rsatadiki, inson qalbi imoni qanchalik kuchli bo'lmasin, zaiflik lahzalarini boshdan kechirishi mumkin. Bunday lahzalardan faqat Alloh (SWT) bizni himoya qila oladi.

The first thing to look at is the deed itself done by Hatib, an early Muslim who belonged to the elite of the Muhajirin and one of the few who were informed by the Prophet of the objective behind his intended campaign. The event shows us how the human soul may experience moments of weakness, no matter how strong it may be in its faith. Only God can protect us from such moments.

Shunda biz Payg'ambarimizning ajoyib xulq-atvorini ko'ramiz: u haqiqatni aniqlashtirmasdan turib biror xulosaga kelishni kutadi. U Hotibdan uning niyatlari haqida sabr bilan so'radi. Sahobasining zaif damida unga hamdardlik ko'rsatganini, uning haqiqatni aytganini tushunganini ko'ramiz. Shuning uchun u sahobalarini Hotibni haqoratlashdan to'xtatib, dedi: "Sizlarga aytgan gapi, albatta, haqiqatdir. Shuning uchun u haqida faqat yaxshi gapiringlar." Shunday qilib, u sahobasi xato qilgach, uni qo'llab-quvvatladi va o'rnidan turishiga yordam berdi. U hech kimga uni masxara qilishga ruxsat bermadi. Bunga qarama-qarshi ravishda, bunday masalada Umarning jiddiyligini ko'ramiz: u Payg'ambarga dedi: "U Allohga, Uning Rasuliga va mo'minlarga xiyonat qildi. Menga bu munofiqning boshini kesishga ruxsat bering." Umar ishning o'ziga qaradi, uning munosabati esa uning murosasiz yondashuvini aks ettiradi. Payg'ambar esa, aksincha, inson tabiatini chuqur tushunishi bilan ishga kengroq nuqtai nazardan qaradi. Uning hamdardligi mehribon murabbiyning hamdardligi edi: chuqur va keng bilimga ega, barcha holatlarni hisobga oluvchi.

Then we see the Prophet’s great attitude through it all, waiting to establish the facts before coming to any conclusion. He patiently questioned Hatib about his motives. We see the sympathy for his Companion in his moment of weakness, realizing that he told the truth. Therefore, he stopped his Companions from having a go at him, telling them: “What he has told you is certainly the truth. Therefore, say nothing but good about him.” Thus he helped him to rise after he had slipped. He did not allow anyone to taunt him. By contrast, we see 'Umars seriousness in such a matter as he said to the Prophet: “He has betrayed God, His Messenger and the believers. Allow me to behead this hypocrite.” 'Umar looked at the deed itself and his reaction reflects his uncompromising attitude. The Prophet, on the other hand, looked at it from a broader perspective, with his thorough understanding of human nature. His sympathy was that of a caring educator, with profound and comprehensive knowledge, looking at all circumstances.