Endi sura o'zini mo'min deb da'vo qiladigan, lekin imonning asosiy shartini ataylab buzadiganlar haqida so'z boradi: ular o'zaro nizolarini rad etilishi buyurilgan sohta xudolarga hakamlikka olib borishga intiladi. Sura ularning bu holatidan hayron qoladi va ularni shayton ularni uzoq adashtirishga urinayotgani haqida ogohlantiradi. U ularning Alloh nozil qilgan narsaga ergashishga va Uning Elchisiga itoat etishga chaqirilganda, ulardan yuz o'girishini tasvirlaydi. Sura buni munofiqlik deb hisoblaydi va sohta xudolarga murojaat qilishlarini imonni rad etish deb qoralaydi. Ular yomon niyatlari oqibatida xor bo'lganda, o'zlarini oqlashga urinadilar, ammo ularning bahonasi puch va yolg'on ekanligi ko'rsatiladi. Shunga qaramay, Alloh Elchisi ﷺ ga ularga yaxshi nasihat qilish va ogohlantirish buyuradi. Bu bobning xulosasi Payg'ambarlarni yuborishdagi Allohning aniq maqsadini bayon etadi, bu esa ularga itoat qilish zarurligini ko'rsatadi.
Now the sūrah refers to those who claim to be believers but who deliberately violate the central condition of faith, trying to refer their disputes to false gods for arbitration, when they have been commanded to reject such false gods. The sūrah wonders at their attitude and warns them against Satan’s attempts to lead them far astray. It describes their reaction when they show their aversion to being called upon to adhere to what God has revealed and to follow His Messenger. The sūrah considers this an act of hypocrisy, and denounces their reference to false gods as a rejection of faith. When their wicked plans end up in misery they try to justify themselves, but their justification is shown to be hollow and false. Nevertheless, God directs His Messenger (peace be upon him) to give them good counsel and to admonish them. The paragraph concludes with a clear statement of God’s purpose in sending Messengers, which shows that they must be obeyed.
Yuqoridan sizga nozil qilingan narsaga, shuningdek, sizdan oldin nozil qilingan narsaga iymon keltirganini da'vo qiladiganlarni ko'rmadingizmi?
Are you not aware of those who claim that they believe in what has been bestowed from on high upon you, as well as in what was bestowed from on high before you?
Ular o'zlariga yolg'on xudolarning hukmiga murojaat qilmoqchi bo'ladilar, holbuki ularga ular bilan aloqani uzish buyurilgan. Lekin shayton ularni chuqur adashtirmoqchi. Ularga: “Xudo nozil qilgan narsaga va Elchiga kelinglar”, deyilganda, munofiqlarning sizdan nafrat bilan yuz o'girganini ko'rasiz. Lekin qachonki, o'z qo'llari qilgan ishlari tufayli, dunyoda, ularga falokat yetganda (Qiyomat kunida) qanday bo'ladi? Shunda ular sizning huzuringizga kelib, Xudo bilan qasam ichadilar: “Bizning maqsadimiz faqat yaxshilik qilish va o'rtada totuvlik o'rnatish edi”. Ular esa — Xudo ularning qalblaridagi hammasini biladi. Shunday ekan, ulardan yuz o'giring, ularni pand-nasihat qiling va ularning jonlariga yetadigan so'z ayting. Biz har bir elchini Xudoning izni bilan itoat qilinishi uchun yubordik. Agar ular o'z nafslariga zulm qilgach, sizning huzuringizga kelib, Xudodan mag'firat so'rasalar va Elchi ham ular uchun mag'firat so'rasa, albatta, Xudoni tavbani qabul qiluvchi, rahmli zot ekanini topган bo'lardilar. Yo'q, Rabbingiz nomi bilan qasam ichamanki, ular haqiqatan iymon keltirmaydilar, to o'rtalaridagi barcha nizolarda sizni hakam qilmaguncha, so'ngra qalblarida sizning hukmingizdan hech qanday norozilik topmaguncha va to'liq taslim bo'lmaguncha.
They seek the judgement of false gods, although they are bidden to deny them. But Satan wants to lead them far astray. When it is said to them, “Come to that which God has bestowed from on high, and to the Messenger,” you see the hypocrites turn away from you with aversion. But how will it be when calamity befalls them [on the Day of Judgement! because of what their hands have done in this world? They would then come to you, swearing by God, “Our aim was but to do good, and to bring about harmony.” As for them — God knows all that is in their hearts. So leave them alone, and admonish them, and speak to them a word to reach their very souls. We have sent every messenger so that he should be obeyed by God’s leave. If when they have wronged themselves, they would but come to you and pray to God to forgive them, and the Messenger prayed for their forgiveness, they would surely find that God is the One who accepts repentance, Merciful. But no, by your Lord. They do not really believe unless they make you judge in all disputes between them, and then find in their hearts no bar to an acceptance of your decisions and give themselves up in total submission.
(Oyatlar 60-65)
(Verses 60-65)
Bu tavsif shuni ko'rsatadiki, bu voqealar Islom Madinada joriy bo'lgandan keyingi dastlabki bosqichda sodir bo'lgan. O'sha paytda munofiqlar anchagina kuch to'plagan edi, ular bilan hamkorlik qilgan yahudiylar ham haqiqiy quvvatga ega edi. Nizolarini Xudoning qonuniga havola qilishni istamay, buning o'rniga soxta xudolarga havola qilishni afzal ko'rganlar munofiqlar guruhi bo'lishi mumkin edi, chunki ular ushbu paragrafning ikkinchi oyatida aniq tasvirlangan. Yoki ular yahudiylar bo'lishi mumkin edi: Madina aholisi bilan muomalalarida hakamlikka muhtoj bo'lganda, ularni ba'zi hollarda Xudoning Kitobi, ya'ni Tavrotga, boshqa hollarda esa Xudoning Elchisi{ ﷺ}ga murojaat qilishga taklif etilgan. Ular rad etib, buning o'rniga johiliyat davri Arabistonida hukm surgan mahalliy urf-odatlarga murojaat qilishni afzal ko'rgan bo'lishlari mumkin. Mulohazalarimizdan so'ng, birinchi qarash aniqroq ekanini his qilamiz, ayniqsa ularning "sizga yuqoridan nozil qilinganiga, sizdan oldin nozil qilinganiga ham ishonamiz" degan da'volari (60-oyat) ishonchli. Yahudiylar Islomni qabul qilganliklarini yoki Payg'ambarga nozil qilingan narsaga ishonishlarini da'vo qilmagan edilar. Bunday da'volarni Islomning dastlabki davrida munofiqlar qilgan edilar, ya'ni ularning kuchi Quraiza va Xaybar yahudiylari ustidan qozonilgan g'alabalar bilan keskin cheklanishidan oldin. Keyinchalik bu munofiqlarning Madinadagi kuchining bosqichma-bosqich zaiflashishiga olib keldi.
This description suggests that all this was in the early stages, after Islam first settled in Madinah. At the time, the hypocrites mustered a substantial force and the Jews, who co-operated with the hypocrites, commanded real strength. Those who did not wish to refer their disputes to God’s law, preferring to refer them to false gods instead, might have been a group of hypocrites, as they are clearly described in the second verse in this paragraph. Alternatively, they might have been Jews who, when they needed arbitration in their dealings with the people of Madinah, were invited to refer them to God’s Book, i.e. the Torah, in some cases, or to God’s Messenger in others. They declined and preferred to refer them to the local traditions that prevailed in pre-Islamic Arabia. After consideration, we feel that the first view is more accurate, especially in light of their claims “that they believe in what has been bestowed from on high upon you, as well as in what was bestowed from on high before you.” (Verse 60) The Jews did not claim to have accepted Islam or to have believed in what was revealed to the Prophet. It was the hypocrites who made such claims in the early period of Islam, i.e. before their power was severely curtailed with the victories achieved against the Jews of Quraiżah and Khaybar. This subsequently led to the steady weakening of the hypocrites’ power in Madinah.
Shu oyatlarning ma'nosi bizning tushunishimizcha, imonning shartlarini va Islomning mohiyatini aniq belgilab beradi. Biz ularda har bir kishi, kim soxta xudolarga murojaat qilishni istasa, kofirdir, chunki Alloh odamlarga bunday soxta xudolarni inkor etishni buyurgan, degan aniq bayonni ko'ramiz. Shuningdek, ularda Alloh nomi bilan qasam ichilganini o'qiymiz: bunday kishilar to'qnashuvlarini Payg'ambarga hakamlikka havola qilmaguncha, uning hukmini qabul qilib, uni amalga oshirmaguncha, imonga erisha olmaydilar va mo'minlar qatoriga kirmaydilar. Bu itoat uning hukmlariga mamnuniyat bilan rozi bo'lishdan kelib chiqqan itoat bo'lishi kerak.
Whatever the case, our understanding of these verses is that they make absolutely clear the conditions for faith just as they define the meaning of Islam. We see in them a clear declaration that any one who wishes to refer to false gods is a non-believer, because God has ordained that people should disbelieve in such false gods. We also read in them an oath, by God, that such people will not attain to faith and will not be included among the believers until they refer their disputes to the Prophet for arbitration, accept his judgement and put it into force. This must be an obedience inspired by contented acceptance of his rulings.
“Ahmad, sen o'zingga nozil qilingan narsaga va sendan oldin nozil qilingan narsaga iymon keltirgan deb da'vo qiluvchi kishilarni ko'rmadingmi? Ular taóut (botil hokim)ga murojaat qilib hukm so'rashni istaydilar, holbuki ularga uni inkor etish buyurilgan. Shayton esa ularni chuqur adashtirishni xohlaydi.” (60-oyat) Bu naqadar ajoyib holatni ko'rdingizmi? Mana bir guruh odamlar iymon keltirganini da'vo qiladi, lekin o'zlarining da'volarini darhol inkor etadilar. Ular Muhammadga ﷺ nozil qilingan narsaga va undan oldin nozil qilingan vahiylarga iymon keltirganliklarini aytadilar, lekin o'zaro nizolarini shunday vahiylarga asoslanib hakamlikka hal qilishni istamaydilar. Aksincha, ular boshqa tizimga murojaat qilishni, Xudoning vahiylarida mavjud bo'lmagan narsaga asoslangan boshqa hukmlarni izlashni xohlaydilar. Demak, ular "soxta xudolar"ga murojaat qiladilar, ular esa Xudolikning muhim sifatini o'zlariga da'vo qiladilar va shuning uchun aniq va to'g'ri mezonlarni qo'llamaydilar.
“Are you not aware of those who claim that they believe in what has been bestowed from on high upon you, as well as in what was bestowed from on high before you? They seek the judgement of false gods, although they are bidden to deny them. But Satan wants to lead them far astray.” (Verse 60) Have you seen this most amazing situation? Here are a group of people who profess to believe, but immediately negate their own assertions. They claim to believe in what has been revealed to Muĥammad and in earlier revelations as well, but they will not refer their disputes for arbitration on the basis of such revelations. Instead, they want to refer them to a different system, seeking different rulings based on nothing that is contained in God’s revelations. That means that they refer them to “false gods”, which claim for themselves an essential attribute of Godhead, and, hence, they apply no clear and accurate criteria.
Bundan tashqari, ular buni jaholat yoki shubha tufayli qilmaydilar. Ular bunday soxta xudolarga murojaat qilish taqiqlanganini aniq bilishadi, buni oyat ham aniq ko'rsatib turibdi: “Ular soxta xudolarning hukmini izlaydilar, holbuki ularga ularni inkor etish buyurilgan edi.” (60-oyat) Demak, ularning Xudoning vahiylariga iymon keltirganliklari haqidagi da'volari haqiqatga to'g'ri kelmaydi. Haqiqat shuki, shayton ularni Xudoning hidoyatidan uzoqlashtirishga intiladi, shunda ular uni hech qachon qaytib topa olmaydilar:
Moreover, they do not do so out of ignorance or doubt. They know for certain that they are forbidden to refer to such false gods, as the verse makes clear: “They seek the judgement of false gods, although they are bidden to deny them.” (Verse 60) Hence, their claims to believe in God’s revelations cannot be true. The fact is that Satan tries to steer them far away from God’s guidance, so that they cannot return to it at any time:
"Ammo shayton ularni uzoq adashtirmoqchi bo'ladi." (60-oyat) Demak, ular soxta xudolarga murojaat qilishlarining va iymonning asosiy talablarini buzishlarining sababi ana shunda. Bularning barchasi ular ibrat olib, yo'llarini tuzatishlari uchun aniq bayon qilingan. Shuningdek, bu musulmon jamoasiga ham aniq qilib ko'rsatilgan, toki ular bunday odamlarni kim ilhomlantirayotgani va kim ularni qo'llab-quvvatlayotganini anglab yetsin.
“But Satan wants to lead them far astray.” (Verse 60) This is, then, the cause behind their reference to false gods and the reason for their violation of the essentials of faith. It is all stated clearly for them so that they may take heed and mend their ways. It is also made clear to the Muslim community so that it realises who inspires and supports such people.
Sura davom etib, ular o'zlari Muhammad ﷺ va oldingi payg'ambarlarga nozil qilingan ilohiy vahiylarga e'tiqod qilaman, deb da'vo qilgan narsalariga murojaat qilinganda ularning munosabatini ko'rsatadi: "Ularga: «Xudo nozil qilgan narsaga va Payg'ambarga kelinglar», deyilganda, munofiqlarning sizdan nafrat bilan yuz o'girganini ko'rasiz." (61-oyat)
The sūrah continues to illustrate their reaction when they are called upon to refer co what they profess to believe of Divine revelations given to Muĥammad and earlier prophets: “When it is said to them, ‘Come to that which God has bestowed from on high, and to the Messenger,’ you see the hypocrites turn away from you with aversion.” (Verse 61)
Shubhasiz, ikkiyuzlamachilik albatta oshkor bo'ladi. U muqarrar ravishda aniq va tabiiy mantiqqa zid keladi. Aks holda, bu ikkiyuzlamachilik bo'lmas edi. Imonning aniq va tabiiy natijasi shuki, inson o'zi ishongan narsa va zotga nisbatan hakamlikka murojaat qilishi kerak. Shuning uchun, inson Xudoga va U nozil qilgan narsaga, shuningdek Payg'ambar ﷺ va u olgan vahiylarga ishonishini bildirsa, har qanday nizoni ularga hakam qilib havola etishga chaqiriladi. Agar u buni rad etib, yuz o'girsa, aniq tabiiy mantiqqa zid ish qiladi va o'zining ikkiyuzlamachiligini namoyon etadi. U Xudoga, Uning vahiylariga va Elchisiga ishonishi haqidagi o'z da'volarini o'zi yolg'onga chiqaradi.
It is a certainty that hypocrisy will out. It will inevitably contradict obvious natural logic. Otherwise it would not be hypocrisy. An obvious and natural result of belief is that a person should refer for arbitration to what and whom he believes in. Hence, when a person professes to believe in God and what He has revealed, and in the Prophet and the revelations he has received, then he is called upon to refer any dispute to them. When he declines and turns away, he contradicts obvious natural logic and reveals his hypocrisy. He belies his own claims of believing in God, His revelations and Messenger.
Surada keyin munofiqlarning xulq-atvoridagi nifoqning bir aniq jihati tasvirlanadi. Bu ularning Alloh vahiylariga va Uning Elchisiga murojaat qilishdan bosh tortishlari yoki sohta xudolarga murojaat qilishlari natijasida duch kelgan musibat yoki falokatdir.
The sūrah then portrays one specific aspect of hypocrisy in their behaviour. That is when they encounter misfortune or calamity as a result of their refusal to refer matters to God’s revelations and to His Messenger, or their reference to false gods.
Ular albatta bahona-sabablar keltiradilar, lekin bular faqat munofiqlikning bahonalaridir: {“Ammo ularning qo‘llari bu dunyoda qilgan ishlari tufayli ularga musibat yetganda, ular qanday bo‘ladilar? Keyin ular sening huzuringga kelib, Alloh nomi bilan qasam ichib: ‘Bizning niyatimiz faqat yaxshilik qilish va o‘zaro totuvlik o‘rnatish edi’, deydilar.” (62-oyat)}
They are certain to come up with excuses, but these are only the excuses of hypocrisy: “But how will it be when calamity befalls them [on the Day of Judgement! because of what their hands have done in this world? They would then come to you, swearing by God, ‘Our aim was but to do good, and to bring about harmony.’” (Verse 62)
Shunday falokat o'sha paytda yuz berishi mumkin edi, chunki ularning haqiqiy holati fosh bo'lib qolardi. Bu esa ularning musulmonlar jamoasi tomonidan chetlatilishi va boykot qilinishiga olib kelardi. Bu jamoa o'z orasida Allohga, Rasulga va vahiyga iymon keltirganini da'vo qilib, lekin ularga nizolarini Alloh Rasulining ﷺ hukmiga havola qilish taklif etilganda, o'sha narsalardan yuz o'giradigan kishilarni o'rtasida saqlashga toqat qilmas edi.
Such a calamity could have occurred at the time, as a result of their reality being exposed. This would have seen them outcast and boycotted by the Muslim community. That community would not have tolerated having in its midst people asserting to believe in God, the Messenger and revelation, yet who turn away from the same when they are invited to have their disputes adjudged by God’s Messenger.
Bunday munosabat faqat iymon mavjud bo'lmagan jamiyatda qabul qilinishi mumkin: bunday jamiyatning iymondan ulushi faqat shunday odamlar tomonidan da'vo qilingan gaplardan, Islomdan ulushi esa faqat nomlar va ayblovlardan iborat bo'lgan jamiyat.
Such an attitude would only be accepted in a society where faith does not exist: a society whose share of faith is nothing more than the claims asserted by such people and whose share of Islam is no more than names and allegations.
Yana bir falokat ularning boshiga, ular o‘z nizolarini Xudo barchaga to‘liq adolat ta’minlash uchun belgilagan tizimdan boshqa tizimga topshirgani natijasida ko‘rgan har qanday zulm shaklida tushishi mumkin. Shunday qilib, ularning adolatli munosabat talab qilish harakatlari achinarli muvaffaqiyatsizlik bilan yakunlanadi. Yoki ular Xudo tomonidan sinov sifatida duchor qilingan falokatni boshdan kechirishi mumkin, toki ular yana bir bor o‘ylab, Uning hidoyatini qabul qilsinlar. Falokatning sababi qanday bo‘lmasin, sura uning yuz berganida ularning munosabatidan hayratga tushadi. Ular Payg‘ambar ﷺ oldida o‘zlarining uzrlarini aytishlari kerakligini anglaydilar: “Ular sizning huzuringizga kelib, Xudo nomi bilan qasam ichib: ‘Bizning maqsadimiz faqat yaxshilik qilish va totuvlik o‘rnatish edi’, deyishadi.” (62-oyat)
Another calamity may also befall them, in the form of any injustice they suffer as a result of putting their disputes to a system other than that ordained by God to ensure full justice to all. Thus, their efforts to ensure fair treatment end up in miserable failure. Or they may suffer a calamity as a test to which they are put by God, so that they may once again reflect upon and accept His guidance. ‘Whatever the cause of the calamity, the sūrah wonders at their attitude when it occurs. They realise that they have to make their excuses to the Prophet: “They would then come to you, swearing by God, `Our aim was but to do good, and to bring about harmony.’” (Verse 62)
Bu juda achinarli holat. Ular o'z harakatlarining og'irligini anglab qaytadilar, lekin Payg'ambar ﷺ huzuriga o'z niyatlarining haqiqiy mohiyatini ayta olmaydilar. Shunga qaramay, ular yolg'on qasamlar ichishga tayyor: ularning harakati johiliyat odatlariga ko'ra hakamlik bo'lgan bo'lishi mumkin, lekin faqat jamiyatda totuvlikka erishish va uning manfaatlariga xizmat qilish maqsadida qilingan, deb da'vo qiladilar. Bular Ilohiy qonunga va uning hayot tarziga murojaat qilishni rad etadigan barcha odamlarning da'volaridir. Ular faqat muammolar va qiyinchiliklardan qochishni, turli guruhlar va e'tiqodlar o'rtasida totuvlikka erishishni istashlarini aytadilar. Bunday dalillar munofiqlarning va o'zlarini mo'min deb yolg'on da'vo qiluvchilarning dalillaridir.
This is a sorrowful state of affairs. They return, aware of the enormity of their action, unable to face the Prophet with the true nature of their motives, yet ready with their false oaths that their action, which may have been arbitration according to pre-Islamic traditions, only aimed at achieving harmony in society and serving its interests. These are the claims of all people who refuse to refer to Divine law and its way of life. They assert that they only want to avoid problems and difficulties and to achieve harmony between different groups and beliefs. Such are the arguments of the hypocrites and those who falsely assert to be believers.
Cheksiz ulug‘ligi bilan Xudo ularning haqiqiy holatini fosh etadi va Elchisiga ularning ko‘ngillarida yashirgan narsalarining haqiqatini bilishini aytadi. Shunga qaramay, U unga ular bilan muloyim bo‘lishni, ikkiyuzlamachiligini tark etishlari uchun ularni ogohlantirishni va nasihat qilishni buyuradi: “Ular haqida esa — Xudo ularning ko‘ngillaridagi hamma narsani biladi. Shuning uchun ulardan yuz o‘gir, ularni ogohlantir va ularning jonlariga yetadigan so‘z bilan gapir.” (63-oyat)
Shubhasiz, Xudo ularning haqiqiy e’tiqodlarini, niyatlarini va maqsadlarini, hamda ularning bahonalari qanchalik soxta ekanini biladi. Shunday bo‘lsa-da, U Elchisiga ularning haqiqiy munosabatini e’tiborsiz qoldirishni va ular bilan muloyimlikda davom etishni, shu tariqa ularga o‘rgatish va nasihat qilishga harakat qilishni buyuradi.
Limitless in His glory, God exposes their reality, and tells His Messenger that He knows the reality of what they harbour in their hearts. He, nevertheless, directs him to be gentle with them and to admonish them so that they may stop their double dealings: “As for them — God knows all that is in their hearts. So leave them alone, and admonish them, and speak to them a word to reach their very souls.” (Verse 63) There is no doubt that God knows their real beliefs, motives and intentions, and how false their excuses are. Yet the policy He tells His Messenger to follow is to overlook their real attitude and to continue to treat them gently, so trying to teach and admonish them.
Bu oyatda ajoyib ibora ishlatilgan: "Ularga o'z nafslariga yetadigan so'z ayt." (63-oyat). So'zma-so'z tarjimasi: "Ularga o'z jonlarida ta'sirchan bir narsa ayt." Bu juda kuchli harakatni tasvirlaydi: so'zlar ularning qalbi va jonlariga qaratilgan holda ko'rsatilmoqda.
Here the verse uses a remarkable expression: “Speak to them a word to reach their very souls.” (Verse 63) A literal translation would render the sentence: “Tell them, in their very souls, something highly effective.” This portrays a very powerful action, showing the words as being directed to their very hearts and souls.
Shunga qaramay, ularning maqbul bo‘lmagan xatti-harakatlari va Xudoning vahiylaridan yuz o‘girishlariga qaramay, ularni tavba qilib qaytishga va Xudoning hamda Uning Elchisining himoyasidan bahramand bo‘lgan, xotirjam va barqaror hayot kechirishga chaqirilmoqda. Tavba qilish eshigi doimo ochiqdir. Xudoga qaytish va Uning mag‘firatini so‘rash uchun hech qachon kech emas. Payg‘ambar ﷺ o‘zi ularning mag‘firat etilishini Xudodan so‘raganida, Xudoning izni bilan ular albatta mag‘firat etiladilar.
Yet in spite of their unacceptable action and their turning away from God’s revelations, they are invited to turn back in repentance and to seek a comfortable and stable life, enjoying the care of God and His Messenger. The door is always open for repentance. It is certainly not too late for turning back to God, seeking His forgiveness. When the Prophet himself requests God to forgive them, they are certain to be forgiven, by God’s leave.