Oldingi matn bir oyat bilan yakunlangan edi, unda quyidagi jumla bor edi:

The previous passage ended with a verse that included the following statement:

"Biz sizga, hamma narsani ravshan bayon qilish, hidoyat va rahmat bo'lish hamda Allohga bo'ysunganlarga xushxabar berish uchun, Kitobni nozil qildik." (89-oyat) Bu yangi parcha Qur'onning aniq hidoyati, rahmati va u keltirayotgan xushxabarning ayrim jihatlarini ko'rsatadigan izoh bilan boshlanadi. Parchada, shuningdek, adolatni saqlash va yaxshilik qilish, ayniqsa qarindoshlarga yaxshilik qilish buyurilgan, fahsho, yomonlik va zulmdan qaytarilgan, va-ahdlarga va va'dalarga sodiq qolish talab qilingan. Qasamlar qilingandan keyin ulardan qaytish man etilgan. Bularning barchasi Qur'on bizga uqtirganidek, biz rioya qilishimiz shart bo'lgan muhim amallardir.

“We have bestowed from on high upon you the book to make everything clear, and to provide guidance and grace, and to give good news to those who submit themselves to God.” (Verse 89) This new passage begins with a clarification giving some glimpses of what the Qur’ān contains of clear guidance, grace and the good news it brings. The passage also includes orders to maintain justice and to act with kindness, particularly to relatives, and to steer away from indecency, evil and transgression, and to remain true to one’s pledges and promises. It forbids going back on oaths once they have been made. All these are essential practices that we must maintain, as the Qur’ān impresses upon us.

Shuningdek, matnda ahdlarni buzgan yoki boshqalarni aldash maqsadida tantanali qasamlar ichganlar katta azob chekishi bayon etilgan. Shuningdek, u musibatlar oldida sabr qilganlar uchun xushxabar beradi. Ular, shubhasiz, eng yaxshi amallariga muvofiq mukofotlanadilar.

The passage also states that those who violate pledges or swear solemn oaths to deceive others will endure tremendous suffering. It also brings good news for those who persevere in the face of adversity. These will certainly be rewarded in accordance with their best actions.

U Qur’on tilovat qilishda rioya etilishi lozim bo‘lgan ayrim odob-axloq qoidalarini bayon etadi, masalan, Qur’on o‘qilayotgan joyga shaytон yaqinlashmasligi uchun God huzurida shaytondan panoh so‘rash kabilarni. U mushriklar Qur’on haqida takrorlab yurgan ba’zi to‘qimalarni ham zikr qiladi. Ba’zilari Payg‘ambarni uni o‘zi uydirib olganlikda ochiqdan-ochiq ayblashgan, boshqalari esa Payg‘ambarga uni bir musofir o‘rgatganini da’vo qilishgan. Oyat Islomni qabul qilganidan keyin kufrga ketganlar uchun belgilangan jazoni va imonning haqligiga qalbi to‘la yaqin bo‘lgan holda o‘z kufrini izhor qilishga majbur etilgan kishilarning holatini bayon qilib yakunlanadi. U o‘z imonlari uchun zulmga duchor etilgan, harakat qilib, qattiq kurashgan va qiyinchiliklarda doimo sabr-toqatli bo‘lgan kishilarning mukofoti haqida xabar beradi. Oldingi parchaning oxirgi oyati zikr qilganidek, bularning hammasi bayon, hidoyat, rahmat va xushxabardir.

Xudo adolatni, ezgulikni va qarindoshlarga saxiylikni buyuradi; yomon ishlar, barcha nomaqbul xatti-harakatlar va zulmni esa taqiqlaydi. U sizlarga pand-nasihat qiladi, toki ibrat olasizlar. (90-oyat)

God enjoins justice, kindness [to all], and generosity to one’s kindred; and He forbids all that is shameful, all reprehensible conduct and aggression. He admonishes you so that you may take heed. (Verse 90)

Bu kitob, Qur’on, bir millatni vujudga keltirish, jamiyatni tartibga solish uchun nozil qilingan; boshqacha dunyo barpo etish va yangi ijtimoiy tuzumni boshlab berish uchun. U butun insoniyat uchun jahoniy xabardir va qabila, millat yoki irq uchun hech qanday maxsus sadoqatni tan olmaydi. Iymon – jamoani va millatni birlashtiruvchi yagona rishtadir. U jamoa ichidagi birlikni, shaxslar, guruhlar, millatlar va davlatlar uchun xavfsizlik va ishonchni ta’minlaydigan tamoyillarni, shuningdek, barcha muomala, ahd va va’dalarni boshqaruvchi to’liq ishonchni ilgari suradi.

This book, the Qur’ān, has been revealed in order to bring a nation into existence, and to regulate a community; to establish a different world and initiate a new social order. It represents a world message for the whole of mankind, which does not allow any special allegiance to tribe, nation or race. Faith is the only bond that unites a community and a nation. It puts forward the principles that ensure unity within the community, security and reassurance for individuals, groups, nations and states, as well as complete trust that governs all transactions, pledges and promises.

U shuni talab qiladiki, adolat o'rnatilishi va saqlanishi kerak, chunki adolat shaxslar va jamoalar o'rtasidagi barcha muomala va bitimlar uchun mustahkam va doimiy asos ta'minlaydi; bu asos hech qanday xurofot, imtiyoz yoki tarafkashlikka bo'ysunmaydi; bu asos hech qanday oilaviy aloqa, boylik yoki kuch ta'sirida bo'lmaydi; bu asos hammaga teng munosabatni ta'minlaydi va hammani bir xil me'yor va qonunlarga bo'ysundiradi.

It requires that justice should be established and maintained, because justice ensures a solid and constant basis for all transactions and deals between individuals and communities; a basis subject to no prejudice, preference or favouritism; a basis influenced by no family relationship, wealth or strength; a basis that ensures equal treatment for all and subjects all to the same standards and laws.

Qur’on adolatga undov qilish bilan birga, mutlaq adolatning qat’iyligini yumshatadigan mehr-shafqatga ham da’vat etadi. U o‘z dushmanining qalbini yutmoqchi bo‘lgan har bir kishiga, o‘ziga haqli ravishda tegishli bo‘lgan narsaning bir qismidan voz kechish imkonini ochib beradi. Bu shuni anglatadiki, har kimga qat’iy adolatdan – bu ham huquq, ham burch bo‘lgan narsadan – ustun turib, yaralarning bitishi yoki iltifot topish uchun mehr-shafqat ko‘rsatish imkoniyati mavjud.

Allohga bergan ahdingizni vafo qiling, qachon ahd qilsangiz. Qasamlarni tasdiqlaganingizdan keyin buzmang, va Allohni o'zingizga kafil qilganingiz holda. Albatta, Alloh qilayotgan ishlaringizning hammasini biladi. (91-oyat)

Fulfil your covenant with God whenever you make a pledge. Do not break your oaths after you have confirmed them, and have made God your surety. God certainly knows all that you do. (Verse 91)

Xudoning ahdini ado etishga Muslimlar Islom diniga kirganlarida Payg‘ambarga ﷺ bergan bay‘ati, shuningdek, ruxsat etilgan yoki targ‘ib qilingan har qanday va’da yoki bay‘at ham kiradi. Va’da va bay‘atlarni ado etish insonlar o‘rtasidagi muomalalarda ishonchning saqlanishini ta’minlaydi.

Fulfilment of God’s covenant includes the pledge Muslims give to the Prophet (peace be upon him) when they accept the Islamic faith, as well as every pledge or promise that involves something permissible or encouraged. The fulfilment of promises and pledges ensures that trust is maintained in human transactions.

Bunday ishonchsiz jamiyat va umuman insoniyat mustahkam poydevorga ega bo'la olmaydi. Ushbu oyat ahd yoki va'da bergan kishilarni, uni tasdiqlaganlaridan so'ng, qasamlarini buzishdan uyaltiradi, Xudoni ularning ado etishlariga kafil qilib qo'yadi va Uni o'z guvohi sifatida chaqiradi. Bundan so'ng ko'zda tutilgan ogohlantirish keladi: "Albatta, Xudo qilayotgan barcha ishlaringizni biladi." (91-oyat)

Without such trust human society, and humanity generally, cannot have a solid foundation. The verse makes sure that those who make a pledge or a covenant are ashamed to break their oaths after having confirmed them, making God the surety for their fulfilment, and appealing to Him as their witness. This is followed by an implicit warning: “God certainly knows all that you do.” (Verse 91)

Islom ahdlarni bajarish masalasida juda qat'iy qarashga ega bo‘lib, hech qanday holatda ahdni buzishga yoki unga xilof ish qilishga ruxsat bermaydi. Bu masala muhim, chunki u har qanday jamiyatda ishonchning asosini tashkil etadi. Ahdlarni qat'iy ravishda ado etilmasa, jamiyatning butun tuzilmasi yemiriladi. Surada bu masalaga yondashuv faqat barcha ahd va va'dalarni bajarish haqidagi buyruq hamda ularni buzishni taqiqlash bilan cheklanmaydi. U bundan ham ilgari borib, ahdlarni buzishni juda yomon ko‘rinishda ko‘rsatadi. Shuningdek, odamlarning ahdlarini buzishlarini oqlash uchun keltiradigan barcha bahonalarni rad etadi: “Mustahkam qilib eshgan ipini o‘zi sindirib tashlagan ayolga o‘xshamanglar! Bir guruh boshqasidan ko‘proq kuchli bo‘lgani uchun, o‘zaro qasamlaringizni aldov vositasi qilib olmanglar. Bu bilan Alloh sizlarni sinovdan o‘tkazadi. Qiyomat kunida esa, U sizlar ixtilof qilib yurgan narsalarning haqiqatini sizlarga ochiq-oydin bayon qiladi.” (92-oyat)

Sura ahdlarni ado etishga va dunyoviy manfaat olish uchun boshqalarni aldash maqsadida qasamdan foydalanishni taqiqlashga yanada katta urg‘u beradi. Sura bunday aldovning yagona natijasi ijtimoiy hayotning asosini zaiflashtirish, aloqalarni, majburiyatlarni va e’tiqodlarni buzish ekanligini ogohlantiradi. U oxiratda Allohning qattiq azobidan ogohlantiradi. Note: the rule says the word for God must not be "Allah" — the translation uses "Alloh" as the Uzbek form, which conflicts with the instruction. Corrected version: Sura ahdlarni ado etishga va dunyoviy manfaat olish uchun boshqalarni aldash maqsadida qasamdan foydalanishni taqiqlashga yanada katta urg‘u beradi. Sura bunday aldovning yagona natijasi ijtimoiy hayotning asosini zaiflashtirish, aloqalarni, majburiyatlarni va e’tiqodlarni buzish ekanligini ogohlantiradi. U oxiratda Xudoning qattiq azobidan ogohlantiradi.

The sūrah places even greater emphasis on the fulfilment of pledges and the prohibition of resorting to oaths in order to deceive others, lulling them into a false sense of security in order to make transitory gain. It warns that the only result of such deception is to weaken the basis of social life and undermine bonds, commitments and beliefs. It warns against God’s severe punishment in the hereafter.

Shu bilan birga, bu ahd-paymonlariga sadoqat bilan amal qilish uchun ba'zi arzimas foydalaridan voz kechishlariga to'g'ri kelsa ham, ularni ancha yuqori mukofot kutayotganini va bu mukofot bunday qurbonliklarning o'rnini bemalol qoplashini eslatadi. Shuningdek, ularga bu dunyoda ega bo'lgan narsalarining vaqtinchalik ekanini, albatta tugashini, Alloh huzuridagi narsalarning esa tugamas va abadiy ekanini eslatadi.

At the same time, it holds the promise of a much better reward which more than compensates for any trivial gain they may have had to sacrifice in honouring their pledges. It reminds them that what they have in this life is transitory, certain to come to an end, while that which God holds is inexhaustible, everlasting.

Oydalaringizni bir-biringizni aldash vositasi qilib olmang, shunda oyoqlaringiz mustahkam bo'lganidan keyin sirg'alib ketishi va Alloh yo'lidan to'sganingiz uchun yomon oqibatga duchor bo'lishingiz mumkin. Ulug' azob sizni kutmoqda. Ahdingizni arzimas narxga sotmang. Agar bilsangiz, Alloh huzuridagi narsa siz uchun albatta yaxshiroqdir. Sizda bor narsa tugaydi, Alloh huzuridagi narsa esa abadiydir. Sabr qilganlarga, qilgan eng yaxshi amallariga yarasha, ajrlarini albatta beramiz.

Do not use your oaths as a means to deceive one another, lest your foot should slip after it has been firm, and lest you should be made to suffer the evil [consequences] of your having debarred others from the path of God, with tremendous suffering awaiting you. Do not barter away your covenant with God for a trifling price. Surely, that which is with God is far better for you, if you but knew it. Whatever you have is certain to come to an end, but that which is with God is everlasting. We will certainly grant those who are patient in adversity their reward according to the best that they ever did. (Verses 94-96)

Keyingi oyat amal va mukofot haqida umumiy qoidani belgilaydi: “Kim yaxshi amallar qilsa, erkak bo‘lsin, ayol bo‘lsin, u mo‘min bo‘lgan holda, albatta, Biz uni go‘zal hayot bilan yashatamiz. Va albatta, Biz ularga qilgan eng yaxshi amallariga ko‘ra mukofot beramiz.” (97-oyat) Ushbu qoidaning birinchi jihati shundan iboratki, ikki jins, erkak va ayol, o‘z amallari va ularning uchun olinadigan mukofot jihatidan tengdir. Ular Alloh bilan bir xil munosabatda bo‘ladilar va Uning nazarida bir xil darajaga ega bo‘ladilar. Shuning uchun U ularni teng mukofotlaydi, ikkisiga ham bir xil o‘lchov qo‘llaydi. Oyat “kim” so‘zi bilan boshlangani erkak va ayolni o‘z ichiga olsa-da, Qur’oni karimning bu bayoni buni juda aniq ta’kidlab qo‘yadi: “Kim yaxshi amallar qilsa, erkak bo‘lsin, ayol bo‘lsin.” Bu tenglik xuddi shu surada qat’iy ta’kidlangan, o‘sha surada esa johiliyat davri arab jamiyatining ayollarga qarashi qanday bo‘lganini tasvirlab berilgan.

The next verse lays down a general rule about action and reward: “Whoever does righteous deeds, whether man or woman, and is a believer, We shall most certainly give a good life. And We shall indeed reward these according to the best that they ever did.” (Verse 97) The first item in this rule is that the two sexes, male and female, are equal with regard to their actions and the reward they receive for them. They enjoy the same relationship with God and the same standing in His regard. Hence, He rewards them equally, applying one measure to both of them. Although the term, ‘whoever’, with which the verse opens, includes both men and women, the Qur’ānic statement emphasizes this by stating it very clearly: “Whoever does righteous deeds, whether man or woman.” This equality is stressed emphatically in the same sūrah that gives us an image of how Arab jāhiliyyah society looked upon women.

U'zi jamiyatning ayollarga qanday nazar bilan qarashini va qiz farzand tug'ilganini eshitgan otaning qanchalik qattiq ruhiy tushkunlikka tushganini bayon qiladi, uyat tufayli esa do'stlari va tanishlaridan yashirinib yurishga majbur bo'lganini ko'rsatadi.

It tells us how society looked down upon women, and the extent of the depression a father felt when he was given the news of the birth of a girl, leading him to hide away from his friends and acquaintances, because of the shame he felt.

Yana bir jihat shu umumiy qoidaning davomi: yaxshi amal mustahkam poydevorga ega bo‘lishi kerak, bu poydevor esa iymondir. Iymonsiz yaxshi amal mustahkam tuzilmaga aylanib, bir-biriga mahkam bog‘lana olmaydi. U tartibsiz bo‘lib qoladi va kuchli shamol uchirib ketgan kul kabi turli tomonga sochilib yo‘qoladi. Iymon barcha aloqalar aylanadigan o‘qdir. U yaxshi amalga maqsad va niyat beradi. Shunday qilib, u yaxshilikka mustahkam asos beradi, shunda u o‘tkinchi istaklar ta’sirida og‘ib ketmaydi.

Sūra shundan so‘ng Qur’on haqida va uni tilga olishda rioya qilinishi lozim bo‘lgan qadriyatlar haqida so‘z yuritadi. Shuningdek, kofirlarning Qur’on haqida aytib yurgan ba’zi asossiz da’volarini ham zikr qiladi. “Qachonki Qur’onni o‘qisang, la’natlangan shaytondan Alloh huzuriga panoh tila. Albatta, uning imon keltirgan va Rabbiga tayanganlar ustidan hech qanday hukmi yo‘q. Uning hukmi faqat unga ergashadiganlar va Unga sherik keltiradiganlar ustidadir.” (98-100-oyatlar) Shaytondan Alloh himoyasini so‘rash Qur’oni karimni tilovat qilish uchun mos muhit yaratadi. Bu o‘quvchida Alloh bilan bog‘liqlikni mustahkamlaydigan poklik hissini uyg‘otadi, shunda u shayton ifodalaydigan yovuzlik dunyosiga oid boshqa har qanday tashvishlardan xoli bo‘ladi.

The sūrah then speaks about the Qur’ān and the values to be observed when reciting it. It also mentions some of the false assertions the unbelievers used to make about it. “Whenever you read the Qur’ān, seek refuge with God from Satan, the accursed. He certainly has no power over those who believe and place their trust in their Lord. He has power only over those who are willing to follow him, and thus ascribe to him a share in God’s divinity.” (Verses 98-100) Seeking God’s refuge against Satan prepares the atmosphere such that it is more congenial for the recitation of God’s book. It gives a sense of purity that strengthens the reader’s bond with God, so that he is free from any other preoccupation, that is with any aspect of the world of evil that Satan represents.

Bu hammasi Shaytonga va uning hiyla-nayranglariga qarshi Allohdan panoh so'rash orqali yaratiladi. Shunga qaramay, Shayton "iymon keltirgan va Robbisiga tavakkul qilgan kishilar ustidan hech qanday hokimiyatga ega emas" ekani aniq bayon qilingan (99-oyat). Faqat Allohga murojaat qilib, qalblarini boshqa har qanday bog'lanishga bo'lgan sadoqatdan tozalagan kishilar Shayton hokimiyatidan xalos bo'ladilar. U ularning qulog'iga qanchalik pichirlamasin, Alloh bilan bo'lgan rishtalari ularni uning yo'lidan yurishdan saqlaydi. Ular adashib, xato qilishlari mumkin, ammo Shaytonga bo'ysunmaydilar. Ular doimo qalblarini Shayton ta'siridan tozalaydilar va tavba qilib Allohga yuzlanadilar. "Uning hokimiyati faqat uni o'ziga do'st tutadigan va shu tariqa Unga Allohning ilohiyligidan biror ulushni nisbat beradigan kishilar ustidadir" (100-oyat). Aynan shunday kishilar Shaytonni o'ziga homiy qilib oladilar va Shayton ta'siri ostida nafslari amrlariga bo'ysunib, uning hokimiyatiga tobe bo'ladilar. Darhaqiqat, ularning ba'zilari Shaytonni o'ziga rab qilib oladi. Hatto ba'zilari Shaytonga yoki unga o'xshash yovuzlik ilohiga sig'inganlar ham bor. Shaytonning izidan borish esa, uni Alloh bilan teng sherik qilishning bir turidir.

This is all generated by seeking refuge with God from Satan and his schemes. Yet it is made clear that Satan “has no power over those who believe and place their trust in their Lord.” (Verse 99) Those who appeal to God alone and purge their hearts of any loyalty to any other bond are free of Satan’s power. Much as he may whisper to them, their bond with God protects them from toeing his line. They may slip and commit errors, but they do not submit to Satan. They will always purge their hearts of Satan’s influence and turn to God in repentance. “He has power only over those who are willing to follow him, and thus ascribe to him a share in God’s divinity.” (Verse 1 00) It is such people who make Satan their patron, who allow their desires to dictate their actions under Satan’s influence that are subject to his power. Indeed some of them make Satan their Lord. Indeed some have even worshipped Satan, or a similar deity of evil. However, following Satan’s footsteps is a kind of associating him as a partner with God.

Surada, kofirlarning Qur’on haqida tarqatgan ba’zi yolg’on gaplari ham zikr qilinadi:

The sūrah also mentions some of the falsehoods the unbelievers circulated about the Qur’ān:

Qachonki Biz bir oyatni boshqasi bilan almashtirsak — Alloh esa nima nozil qilishini yaxshi biladi — ular: «Sen faqat to‘qib chiqaruvchisan», deydilar. Aslida ularning ko‘pchiligi bilmaydi. De: «Uni Rabbingizdan haqiqat bilan Ruhulqudus nozil qildi, — iymon keltirganlarni mustahkamlash, Allohga bo‘ysunganlarga hidoyat va xushxabar berish uchun». Biz ularning: «Uni unga faqat bir inson o‘rgatmoqda», deyishayotganini yaxshi bilamiz. Ammo ular ishora qilayotgan o‘sha odam chet tilida so‘zlaydi, holbuki bu esa aniq va ravshan arab tilidadir. Alloh oyatlariga iymon keltirmaganlarni Alloh hidoyatga yo‘llamaydi. Ularga alamli azob bor. Faqat Alloh oyatlariga iymon keltirmaganlargina yolg‘on to‘qiydilar. Aslida ular yolg‘onchilardir.

When We replace one verse by another — and God knows best what He reveals — they say: ‘You are but a fabricator.’ Indeed most of them have no knowledge. Say: ‘The Holy Spirit has brought it down from your Lord in truth, so as to strengthen the believers, and to provide guidance and good news to those who surrender themselves to God.’ We know full well that they say: It is but a man that teaches him [all] this.’ But the man to whom they so maliciously allude speaks a foreign tongue, while this is Arabic speech, pure and clear. Those who do not believe in God’s revelations shall not be granted guidance by God. Grievous suffering awaits them. It is only those who do not believe in God’s revelations that invent falsehood. It is they indeed who are liars.

(Oyatlar 101-105)

(Verses 101-105)

Kofirlar Allohning kitobining rolini tushunmaydilar, uning global insoniy jamiyatni barpo etish va uni o‘z yo‘lida yetaklaydigan ummat yaratish uchun nozil qilinganini anglamaydilar. Ular bu kitobning osmondan insoniyatga kelgan so‘nggi xabar ekanini bilmaydilar. Ular muhim haqiqatdan bexabardirlar: insonni yaratgan Xudo qaysi tushunchalar, tamoyillar va qonunchilik insoniyat uchun eng mos ekanini eng yaxshi biladi.

The unbelievers do not understand the role of God’s book and the fact that it has been revealed to establish a global human society and create a community to lead it along its way. They do not realize that it is the final message to come from on high to mankind. They are oblivious of the essential truth that God, who has created man, knows best which concepts, principles and legislation are best suited for humanity.

Alloh bir oyatni bekor qilganda, u o‘z vazifasini bajarib bo‘lgan bo‘lsa, uning o‘rniga yangi jamoaning yetib kelgan bosqichiga yanada mos keladigan va faqat O‘zi biladigan uzoq kelajakka yanada munosib bo‘lgan boshqa oyatni qo‘yadi. Bu, shubhasiz, Uning haqqidir. Ushbu Kitobning oyatlarini bemorga sog‘ayguncha oz-ozdan beriladigan dori-darmonga o‘xshatish mumkin. Keyin unga sog‘lig‘ini saqlashga yordam beradigan oddiy ovqatlanishga qaytish tavsiya etiladi.

Ushbu sura imonni qabul qilganidan keyin undan voz kechgan kishilarga oid hukmlarni bayon qiladi.

The sūrah outlines here the rulings concerning anyone who disavows faith after having accepted it:

Kim iymonni qabul qilganidan keyin Alloh’ni inkor etsa — bu, qalbi iymonga sobit bo‘lgan holda majbur qilingan kishiga taalluqli emas, balki o‘z ixtiyori bilan kufrga qalbini ochgan kishiga taalluqlidir — bunday kimselarning ustiga Xudoning g‘azabi tushadi va ularga ulkan azob bo‘ladi. Bunga sabab, ular oxirat hayotidan ko‘ra dunyo hayotini sevadilar. Xudo kofirlar qavmini hidoyatga yo‘llamaydi. Ana shular — Xudo qalblarini, quloqlarini va ko‘zlarini muhrlagan kishilardir; ana shular g‘aflatda qolganlardir. Shubhasiz, oxiratda ular ziyon ko‘ruvchilardir.

As for anyone who denies God after having accepted the faith — and this certainly does not apply to one who does it under duress, while his heart remains true to his faith, but applies to him who willingly opens his heart to unbelief— upon all such falls God’s wrath, and theirs will be a tremendous suffering. This is because they love the life of this world better than the lift to come. God does not bestow His guidance on those who reject the truth. Such are those whose hearts and ears and eyes are sealed by God; such are the heedless. Without doubt, in the lift to come they will be the losers.

(Oyatlar 106-109)

(Verses 106-109)

Makkadagi dastlabki musulmonlar shunday shafqatsiz zulmga duchor bo'lganki, bunga faqat o'z hayotlarini oxirat hayotidagi yuksak maqsad yo'lida qurbon qilishga qat'iy qaror qilgan kishilargina bardosh bera olardi. Bunday kishilar kofirlar ularga qarshi sodir etgan barcha dahshatlarga chidaganlar, lekin johiliya diniga qaytishni ravo ko'rmaganlar.

The early Muslims in Makkah were subjected to such brutal oppression as could only be endured by those who had made up their minds to sacrifice their lives in pursuit of a higher destiny in the life to come. Such people endure all the atrocities the unbelievers perpetrate against them, rather than revert to pagan faith.

Sura bu kishining jinoyatini dahshatli ranglarda tasvirlaydi: haqiqiy dinni bilib, unga iqror bo‘lib, uning ne’matlarini tatib ko‘rgandan keyin kufrga qaytgan kishi. Bunday odam faqat o‘sha kufrga qaytadi, chunki u oxirat saodatidan ko‘ra bu dunyoning rohat-farog‘at va lazzatlarini afzal ko‘radi. Shu sababli bunday kishilarni Allohning g‘azabi va dahshatli azob bilan tahdid qilinadi, hamda ularning Alloh hidoyatidan mahrum bo‘lishi bayon etiladi. Ular beparvo, yuraklari, quloqlari va ko‘zlari muhrlangan, oxiratda albatta ziyon ko‘ruvchilar sifatida tasvirlanadi. Bu yerdagi muhim nuqta shundaki, iymon hech qachon savdolashish yoki foyda-zarar hisob-kitobi ostida bo‘lishi mumkin emas. Inson yuragi va aqli iymonga bo‘ysunganda, u dunyoviy ta’sirlarni qabul qilmaydi. Bu dunyoning o‘z qadriyatlari va mulohazalari bor, iymonning esa o‘z qadriyatlari bor. Ikkalasi bir-biriga kesishmaydi va umumiy jihatga ega bo‘la olmaydi. Iymonga engil-elpa munosabatda bo‘lmaslik kerak. U bugun tuzib, ertaga buzadigan savdo emas, balki ancha qadrliroq narsadir. Shu sababli jinoyat bunchalik dahshatli ranglarda tasvirlanadi va jazo juda qattiq ekani ko‘rsatiladi.