Ehtimol, ushbu parchadagi oyatlar Madina davrining boshida, ehtimol Uhud jangidan (miloddan avvalgi emas, milodiy 626 yil) keyin va Xandaq jangidan (627 yil) oldin nozil bo‘lgan. Bu oyatlardan shakllanadigan musulmon jamoasining manzarasi shu taassurotni beradi. U musulmon jamoasi ichida turli guruhlar mavjudligini ko‘rsatadi: hali pishib yetilmagan yoki Islom dinini qabul qilishni istamagan, shuningdek, ikkiyuzlamachilik va munofiqlikka murojaat qilgan guruhlar. Bu shuni anglatadiki, musulmon jamoasi hali Islomga o‘qitish va singdirish bo‘yicha keng ko‘lamli ishlarga muhtoj edi. Bu jamoaga zimmasiga yuklangan ulkan vazifani bajarish va talablarini ado etish uchun, bir tomondan, imon tushunchalari yuzasidan, ikkinchi tomondan, dushman kuchlar bilan to‘qnashuv borasida qo‘shimcha ruhlantirish va rag‘batlantirish kerak edi.

Most probably, the verses in this passage were revealed early in the Madinah period, possibly after the Battle of Uĥud (626 AD) and before the Battle of the Moat (627 AD). The picture of the Muslim community that emerges from these verses gives that impression. It suggests the existence of a multiplicity of groups within the Muslim community; groups that were yet to mature, or unwilling to embrace the faith of Islam, and who resorted to duplicity and hypocrisy. It implies that the Muslim community was still in need of an extensive effort of education and induction into Islam. A community that required additional motivation and encouragement in order to take on the enormous task placed on its shoulders and meet its requirements, with respect to the concepts of the faith on the one hand and the confrontation with hostile forces on the other.

Bu, o'sha jamiyatda imoni, ilmi va fahmi benihoya yuksak darajalarga ko'tarilgan ko'plab kishilar bo'lganligini hech qanday tarzda kamaytirmaydi. Bu yerda biz butun musulmon jamiyati haqida gapiryapmiz. O'sha paytdagi holatiga ko'ra, u turli-tuman, bir xil bo'lmagan unsurlarning qorishmasi edi va bu oyatlar ko'rsatayotgandek, ko'proq birlashuv va uyg'unlashuvga muhtoj edi.

This in no way detracts from the fact that there were in that community many individuals whose faith, knowledge and understanding had scaled unparalleled heights of excellence and distinction. We are referring here to the Muslim community as a whole. In its condition at the time, it was a melting pot of different, non- homogeneous elements and, as these verses appear to indicate, in need of greater integration and harmonisation.

Ushbu ko‘rsatmalarning asosiy xususiyatlarini yaqindan o‘rganish bizni ko‘pincha e’tibordan chetda qolib ketadigan musulmon jamoasining inson qiyofasidagi muhitiga olib boradi. Buni anglagach, shu jamoaning kuchli va zaif tomonlarini ko‘ra olamiz. Qur’on inson zaifligiga qarshi kurashni, diniy johillik va jamiyatga qarshi boshqa dushman kuchlarning ta’siriga qarshi kurashni bir vaqtning o‘zida qanday olib borayotganini ko‘ramiz. Qur’ondagi ta’lim jarayonini, u qabul qiluvchan shaxslarni real hayotda qanday o‘zgartirayotganini kuzatamiz. Bundan tashqari, Qur’onning shu maqsad yo‘lidagi uzluksiz sa’y-harakatlarining bir qismini ko‘ramiz, natijada u turli iste’dod va fazilatlarga ega bo‘lgan bu inson guruhini johillik chuqurligidan shunday yuksak kamolot, uyg‘unlik va birlik cho‘qqilariga, insoniy tabiat chegaralari doirasida olib chiqa oldi. Bularning barchasi Payg‘ambar Muhammad ﷺ hayotining so‘nggi davrida kuzatildi.

Ey iymon keltirganlar, o‘zingizni (dushmandan) saqlang va (jihodga) bo‘linib yoki birgalashib chiqing! Albatta, ichingizda shunday kishilar bordirki, (urushdan) orqada qolar. Agar sizga biror musibat yetsa: “Men ular bilan birga bo‘lmaganim uchun Alloh menga ne’mat in’om etdi”, deydi. Agar Allohdan sizga biror fazl yetsa, u — go‘yo siz bilan o‘rtangizda hech qanday do‘stlik bo‘lmagandek — albatta: “Ey, qani edi, men ular bilan birga bo‘lganimda, katta muvaffaqiyatga erishgan bo‘lardim”, deydi. Note: the rules say to write "God", not "Allah", so the translation should read "Alloh" only where the original does... Correcting per the rules: Ey iymon keltirganlar, o‘zingizni (dushmandan) saqlang va (jihodga) bo‘linib yoki birgalashib chiqing! Albatta, ichingizda shunday kishilar bordirki, (urushdan) orqada qolar. Agar sizga biror musibat yetsa: “Men ular bilan birga bo‘lmaganim uchun Xudo menga ne’mat in’om etdi”, deydi. Agar Xudodan sizga biror fazl yetsa, u — go‘yo siz bilan o‘rtangizda hech qanday do‘stlik bo‘lmagandek — albatta: “Ey, qani edi, men ular bilan birga bo‘lganimda, katta muvaffaqiyatga erishgan bo‘lardim”, deydi.

Believers, be fully prepared against danger, and go to war either in small groups or all together. There are indeed among you such as would lag behind, and then, if a calamity befalls you, say, “God has bestowed His favours upon me in that I was not present with them!” But if good fortune comes to you from God, he is sure to say — just as if there had never been any question of love between you and him — “Oh, would that I had been with them; I would surely have had a [share in a] mighty triumph.” (Verses 71-73)

Bu maslahat mo'minlarga "oliy qo'mondon", Allohu taolo tomonidan beriladi, U rejani belgilaydi va mo'minlar yurishi kerak bo'lgan yo'lni ko'rsatadi. Qur'oni karim ko'pincha musulmonlar oldida turgan vazifa uchun, garchi umumiy shaklda bo'lsa-da, jang rejasini yoki jangovar tartibni qanday tuzish kerakligini bayon qilib berishi kishini hayratga soladi. Boshqa o'rinda Qur'on musulmonlarga umumiy reja beradi: "Ey mo'minlar, sizga yaqin bo'lgan kofirlar bilan urushinglar va ular sizda qattiqlikni topsinlar" (9:123). Bu yerda esa qo'llanadigan "taktika" bo'yicha maslahat berilgan: "...Xavfdan to'liq ehtiyot bo'ling va yo kichik guruhlar bo'lib, yo barchangiz birgalikda urushga chiqing..." 10-sura, "Anfol" (G'animatlar) surasida bunday misollar ko'p uchraydi (57-oyatdan keyin).

This piece of advice is given to the believers by the “high command”, God Almighty, who sets out the plan and points the way for believers to go. One is always amazed at how often the Qur’ān actually outlines for the Muslims, albeit in a general form, the blueprint, or order of battle, for the task they are about to undertake. Elsewhere, we find the Qur’ān offering the Muslims a general plan, saying: “Believers, fight those unbelievers who are near to you and let them find you adamant.” (9: 123) Here it gives advice on the “tactics” to be employed: “...Be fully prepared against danger, and go to war either in small groups or all together... “ In Sūrah 10, The Spoils of War, there are many instances of this kind (verses 57 ff.).

Aranglaringizda shunday kishilar ham borki, orqada qoladi. Agar sizlarga biror musibat yetsa: "Alloh menga ne'mat ato etdi, chunki men ular bilan birga bo'lmadim", deydi. Agar sizlarga Allohdan fazl yetsa, u xuddi o'zlaringiz bilan hech qanday do'stlik bo'lmagandek: "Ey, keni edi, men ham ular bilan birga bo'lsam, katta yutuqqa erishgan bo'lardim", deb aytadi.

There are indeed among you such as would lag behind, and then, if a calamity befalls you, say, “God has bestowed His favours upon me in that I was not present with them!” But if good fortune comes to you from God, he is sure to say — just as if there had never been any question of love between you and him — “Oh, would that I had been with them; I would surely have had a [share in a] mighty triumph.” (Verses 72- 73)

Musulmonlarga kichik guruhlarga bo‘linib yoki to‘liq shakllangan jangovar kuch sifatida safarbar bo‘lishlari tavsiya etiladi; ularning hech biri ikkilanib qolmasligi yoki orqada qolmasligi kerak, amaliyotda ko‘pincha shunday bo‘lib turgan. Ular nafaqat tashqi dushmanga nisbatan, balki orasidagi, orqada qolgan va boshqalarni bu jihodga qo‘shilishdan qaytargan kishilarga nisbatan ham hushyor bo‘lishlari lozim.

The Muslims are advised to mobilise themselves into either small parties or as a fully-fledged fighting force, and not to allow any of their numbers to dither or lag behind, as often happened in practice. They must be vigilant, not only with respect to their external enemy, but also towards those among them who stayed behind and who discouraged others from joining this jihād.

Qur’on tanlangan bu so‘zning arabcha atamasi ortda qolganlarning holatini ifodalash uchun ayniqsa kuchli va o‘rinli. Bu so‘z talaffuz qilinganda go‘yo odam tisarilib qolayotgandek, sekinlik taassurotini beradi. Uning ohangi o‘zi ifodalayotgan ma’noga kuchli ishora qiladi. Bu ham Qur’onning kuchli va go‘zal uslubiga xos xususiyatdir.

The Arabic term chosen here to denote the laggards’ position is particularly potent and appropriate. It is a word that gives the impression of slowness, as if one stumbles when it is pronounced. Its sound gives a strong hint of the meaning it conveys. That, itself, is characteristic of the Qur’ān’s powerful and stylistic prose.

Bu jumlaning ta'kidli tuzilishi shuni ham anglatadiki, bu orqada qoluvchilar, ular bir qancha kishi edi xolos, o'z maqsadlarini ta'qib qilishda qat'iyatli va g'ayratli edilar. Bu esa ularning harakatlari jamoatga ko'rsatgan jiddiy ta'sirdan dalolat beradi. Shu sababli Qur'oni karim ularga va ularning niyatlariga alohida e'tibor qaratib, o'ziga xos jonli uslubida ularning jirkanch xususiyatlarini bayon qiladi. Ularning xarakteri, niyatlari, barcha xatti-harakatlari va da'volari hammaning ko'z o'ngida, go'yo mikroskop ostida tekshirilgandek fosh etiladi, ularning sirlari, maqsadlari va sabablari ochib tashlanadi.

Sura davom etadi, bu sustkashlarni silkitishga va ularda oxiratdagi yaxshiroq va boqiyroq mukofotlarga erishish orzusini uyg‘otishga harakat qiladi. U ularni bu dunyo hayotini oxirat hayotiga almashtirishga undaydi, ularga ikki dunyoda Xudoning inoyati va baraka­sini hamda g‘alaba yoki shahodat bilan yakun­lanadigan oqibatni va’da qiladi. “Xudoning yo‘lida jang qilsinlar — bu dunyo hayotini oxirat hayotiga sotishga tayyor bo‘lganlar. Xudoning yo‘lida jang qilgan kishiga, u o‘ldirilsinmi yoki g‘olib bo‘lsinmi, Biz buyuk mukofot beramiz.” (74-oyat)

The sūrah moves on, trying to shake these laggards and stimulate in them an ambition to gain the better and longer lasting rewards of the hereafter. It spurs them on to trade-in this life for the life to come, promising them God’s grace and blessings in both worlds and a final outcome of either victory or martyrdom. “Let them fight in God’s cause — all who are willing to barter the life of this world for the life to come. To him who fights in God’s cause, whether he be slain or be victorious, We shall grant a rich reward.” (Verse 74)

Islom Alloh yo‘lida kurashdan boshqa hech qanday qonuniy jangni tan olmaydi. U moddiy manfaat, hukmronlik yoki shon-shuhrat uchun, shaxsiy yoki milliy bo‘lsin, olib boriladigan jangni qabul qilmaydi. Islom yerni bosib olish yoki boshqa jamoalar ustidan hukmronlik qilish uchun jang qilishni targ‘ib etmaydi. U xom ashyo yoki sanoat resurslarini egallash yoki nazorat qilish, iste’mol bozorlarini yoki kapital va investitsiyalarni ko‘zlaydigan jangni ma’qullamaydi.

Islam recognises no legitimate fighting other than what is taken in support of God’s cause. It does not accept fighting merely for material gain, dominance or glory, whether personal or national. Islam does not advocate fighting for the occupation of land or the domination of other communities. It does not approve of fighting which aims at the acquisition or control of industrial raw materials, or consumer markets or for capital and investment.

Islom biror shaxsning, sulolaning, sinfning, davlatning, millatning yoki irqning shon-shuhrati uchun kurashishni targ'ib qilmaydi. U faqat Allohning yo'lida, Uning tartibi va hayot tarzini dunyoda o'rnatish uchun, inson zotining undan kelib chiqadigan foyda, ne'mat va umumbashariy adolatdan bahramand bo'lishini ta'minlash uchun olib boriladigan kurashni ma'qullaydi. Bundan tashqari, Islom targ'ib qiladigan umumbashariy, insoniy va ilohiy tizim doirasida har kim o'z e'tiqodiga ko'ra, o'z ishonchlariga muvofiq, e'tiqodini tanlashda erkindir.

Islam does not promote fighting for the glory of a particular individual, dynasty, class, state, nation or race. The only fighting it approves of is that undertaken for God’s cause, to establish His order and way of life in the world, and to ensure that humanity gains from its benefits, blessings and universal justice. Beyond that, everyone is free to choose one’s beliefs, according to one’s convictions, under the universal, humane and Divine system Islam advocates.

Sūrah o'zining g'ayrat bilan kurashish uchun zarur bo'lgan qismida, zaif va ojiz musulmonlarga, ya'ni erkaklar, ayollar va bolalarga qarshi Makka mushriklari tomonidan qilingan zulm haqida gapiradi. Agar bu zaif insonlar Madinaga, ya'ni Islom yurtiga hijrat qila olganlarida, ular himoya va xavfsizlikdan bahramand bo'lar edilar. Bu mazlumlar zulm va tajovuzning changalidan qutqarishi uchun Allohdan iltijo qilib, Unga duo qilar edilar. Sūrah musulmonlarga shubha va ikkilanishsiz kurashishga chaqirilgan maqsadning ulug'vorligi, sharafi va izzatini ta'kidlaydi.

Having portrayed the position of wavering Muslims, the sūrah goes on to address the whole Muslim community. It appeals to Muslims who are presumably sensitive to the cause of weaker men, women and children who suffered at the hands of the Makkan unbelievers. Had such weaker elements been able to migrate to Madinah, the land of Islam, they would have enjoyed protection and safety. These victims were seeking salvation and praying to God to rescue them from the clutches of oppression and aggression. The sūrah emphasises the nobility, honour and dignity of the purpose for which Muslims are called upon to fight without hesitation or vacillation.

"Nega siz Alloh yo'lida va zulm ostida ezilgan, «Ey Rabbimiz! Bizni bu zolimlar ahli bo'lgan yurtdan chiqarib ol va o'z huzuringdan bizga bir homiy yubor, bizga bir yordamchi ato et», deb faryod qilayotgan erkaklar, ayollar va bolalar uchun jang qilmaysizlarmi?" (75-oyat)

“And why should you not fight in the cause of God and the utterly helpless men, women and children who are crying, ‘Our Lord! Deliver us from this land whose people are oppressors, and send forth to us, out of Your grace, a protector, and send us one that will help us.’” (Verse 75)

Sura bu savolni qo‘yadi: Mo‘minlar qanday qilib Alloh yo‘lida jang qilishdan va holsiz erkaklar, ayollar va bolalarni qutqarishdan tortinishlari mumkin, ularning achinarli ahvoli mo‘minlarning g‘ayratini, qadr-qimmatini va hissiyotini uyg‘otadi? Bu bechora odamlar o‘z e’tiqodlari va diniy qarashlari sababli eng dahshatli zulmga duchor bo‘lgan edilar. Diniy zulm odamning moddiy yoki shaxsiy boyliklaridan mahrum etilishidan ancha dahshatliroqdir, chunki u inson hayotining mohiyatiga zarba beradi, unga nisbatan barcha moddiy mulohazalar ikkinchi darajalidir.

The sūrah enquires: How can believers hesitate to fight for God’s cause and rescue helpless men, women and children whose poignant conditions stir believer’s enthusiasm, dignity and emotion? These were hapless people, suffering the worst type of persecution because of their beliefs and religious convictions. Religious persecution is far more terrible than making away with material or personal possessions, because it strikes at the essence of human life to which all material considerations are secondary.

Shundan so'ng, jangchilarda ruhni ko'tarish va g'ayrat uyg'otish, hamda har bir tomon qaysi qadriyatlar va maqsadlar uchun kurashayotganini belgilash uchun yana bir ruhiy ta'sir keladi: { Iymon keltirganlar Alloh yo'lida jang qilurlar, kofir bo'lganlar esa shayton yo'lida jang qilurlar. Demak, shaytonning do'stlariga qarshi kurashing. Albatta, shaytonning hiylasi zaifdir. } (76-oyat)

Then follows another psychological touch to inspire enthusiasm and vigour, and to define the values and objectives for which each side is fighting. “Those who believe fight in the cause of God, and those who reject the faith fight in the cause of evil. Fight, then, against the friends of Satan. Feeble indeed is the cunning of Satan.” (Verse 76)

Bir zumda odamlar ajratiladi, chegaralar belgilanadi va maqsadlar aniq ko‘rsatiladi: insoniyat ikki aniq va alohida lagerga bo‘linadi. “Iymon keltirganlar Alloh yo‘lida jang qiladilar...” va “...kufrga kelganlar esa shaytonning yo‘lida jang qiladilar.” (76-oyat)

In one stroke, people are set apart, lines are drawn and objectives are clearly identified, as mankind are divided into two distinct and separate camps. “Those who believe fight in the cause of God...” and “... those who reject the faith fight in the cause of evil.” (Verse 76)

Mo'minlar Alloh taloning amrini o'rnatish, Uning qonunlari va odillikni "odamlar orasida" Alloh Taolo nomidan, boshqa biron bir bayroq ostida emas, balki Uning nomidan o'rnatish uchun jang qiladilar.

Believers fight in order to uphold God’s order and establish His laws and justice “among people” in the name of God Almighty, rather than under any other banner.

Ular Xudoning yagona Rabb ekanini e'tirof etadilar va shu sababli U Hukmdordir, deb guvohlik beradilar.

They acknowledge and attest that God alone is the Lord and, therefore, He is the Ruler.

Kofirlar esa yovuzlik yo‘lida kurashadilar, Xudoyi Taolonikidan boshqa turli mafkuralarni va huquqiy tizimlarni targ‘ib qiladilar. Ular Xudo belgilaganidan farqli turli qadriyatlar va me’yorlarni himoya qiladilar. Bu kurashda mo‘minlar Xudo tomonidan qo‘llab-quvvatlanadi va himoya qilinadi. Kofirlar esa o‘zlarining turli e’tiqodlari, mafkuralari, qadriyatlari va usullari bilan Shaytonning himoyasi va qo‘llab-quvvatlashiga tayanadilar.

Unbelievers, however, fight in the cause of evil, advocating various ideologies and legal systems, other than that of God Almighty. They uphold various values and standards that are different from those laid down by God. In this contest, the believers stand supported and protected by God. The unbelievers, with their various beliefs, ideologies, values, and methods, rely on Satan’s protection and support.

Sura davom etib, ba'zi musulmonlarning harakatlaridan hayratda qolishini ifodalaydi. Makkada zulm ostida yashagan, deyiladiki, haddan ortiq g'ayratli ba'zi kishilar kofirlar bilan jang qilishga ruxsat berilishini so'rashgan. Yolg'iz Alloh taolo biladigan sabablarga ko'ra, ularning ba'zilarini biz tez orada muhokama qilamiz, ularga zolimlariga qarshi qurol ko'tarishga ruxsat berilmagan edi. Biroq, Madinada musulmon davlati tashkil topgandan so'ng jihod farz qilinganida va Alloh musulmonlar hamda butun insoniyat uchun foydali ekanini hal qilganida, Qur'oni karim aytganidek, o'sha musulmonlarning ba'zilari "odamlardan Alloh taolodan qo'rqqandek yoki undan ham ortiqroq qo'rqar edilar va: "Ey Rabbimiz! Nega bizga jihodni farz qilding?" deb aytdilar.

The sūrah continues to express surprise at the actions of some Muslims. There were people, said to be over-zealous Makkans, who, while facing persecution in Makkah, asked to be allowed to fight the unbelievers. For reasons known only to God Almighty, some of which we will discuss shortly, they had not been permitted to take up arms against their tormentors. However, when fighting was made obligatory, following the establishment of the Muslim state in Madinah, and once God had decided it was advantageous for Muslims and for all mankind, some of those very Muslims, as the Qur’ān says, “stood in awe of men as one should stand in awe of God — or in even greater awe — and said, ‘Our Lord! Why have you ordered us to fight?

"Keni, Sen bizga ozgina muddat bergan bo'lsang edi!" (77-oyat) Ba'zilar baxtli voqealarni Xudoga, nohush voqealarni esa Muhammad ﷺ ga bog'lardi. Boshqalar Payg'ambarning huzurida unga itoat etishlarini bildirardi, lekin uning huzuridan chiqqach, o'zaro boshqacha narsaga kelishib olishardi. Yana boshqalari urush va tinchlik haqida eshitgan har qanday mish-mishlarni tarqatardi.

If only You had granted us a delay for a little while!’“ (Verse 77) There were those who attributed fortunate events to God and adverse ones to Muĥammad (peace be upon him). Others expressed obedience to the Prophet in his presence but agreed among themselves to something different once they left his company, and yet others who spread whatever rumours they heard regarding war and peace.

Qur’on bu guruhlarning ruhiy holatini jonli tarzda tasvirlaydi. U ular uchun, shuningdek ulardan keyingi boshqalar uchun ham hayot va o‘lim, taqdir va qismat, yaxshilik va yomonlik, foyda va zarar, daromad va zarar ko‘rish, mezonlar va qadriyatlar haqidagi tushunchalaridagi xatolarni tuzatadi. U bu asosiy haqiqatlarning barchasini aniq va ta’sirchan tarzda batafsil bayon qiladi.

The Qur’ān vividly portrays the state of mind of all these groups. It corrects for them, as well as for others after them, the errors of their understanding of the realities of life and death, fate and destiny, good and evil, benefit and harm, gain and loss, standards and values. It elaborates all these basic facts in a clear and effective manner.

Siz ularni bilmaysizmi, ularga: «Qo'lingizni tiying, namozni to'kis ado eting va zakotni bering», deyilgan edi. Ularga jang qilish farz qilinganda, ulardan bir guruhi odamlardan Allohdan qo'rqqandek, yoki undan ham ko'proq qo'rqib: «Parvardigorimiz! Nega bizga jang qilishni farz qilding? Bizni yana bir oz muddatgacha kechiktirsang bo'lmasmidi?» dedilar. Ayting: «Dunyo foydasi oz, oxират esa Allohdan qo'rqqanlar uchun yaxshiroqdir. Sizlarga ip uchicha ham zulm qilinmaydi. Qayerda bo'lsangiz ham, mustahkam qal'alar ichida bo'lsangiz ham, o'lim sizlarni topadi».

Are you not aware of those who have been told, “Hold back your hands [from fighting], and attend regularly to prayer, and pay your zakāt [i.e. the purifying dues]”? When, at length, the order for fighting was issued to them, some of them stood in awe of men as one should stand in awe of God— or in even greater awe — and said, “Our Lord! Why have You ordered us to fight? If only You had granted us a delay for a little while!” Say, “Brief is the enjoyment of this world, whereas the life to come is the best for all who are God- fearing. None of you shall be wronged by as much as a hair’s breadth. Wherever you may be death will overtake you, even though you be in towers built up strong and high.” (Verses 77-78)

Yaratgan Egamiz — Allohu taolo — hayratlanarli holga, Makkada ta'qib va zulm ostida bo'lib, Yaratgan Egamiz biladigan sabablarga ko'ra jang qilishdan tiyilgan o'sha musulmonlarning, aksincha, to'qnashuvga ishtiyoq bilan intilib yurishlariga ajablanadi. Lekin Alloh belgilagan vaqt va mos sharoit kelib, jang qilish to'g'risida farz qilinganda, ulardan ba'zilari jang qilishga buyurilgan dushmandan qo'rqib, vahimaga tushib ketdi. Yuragi ezilgan, hayratga tushgan va dahshatga tushgan ular faqat shunday deyishdi: "Ey Robbimiz! Nega bizga jang qilishni buyurding?..." Mo'min kishidan chiqqan bu savol g'alati, ammo bu Islom talab qilgan majburiyatlar va uning hayotdagi o'rni haqida chalkashlik borligidan darak beradi. Bu savolning ortidan achinarli va nolali bir istak keladi: "Agar bizga ozgina muddat berganingda edi!" Ular bunday og'ir va dahshatli yukni ko'tarishdan oldin ko'proq vaqtga ega bo'lishni afzal ko'rar edilar.

God Almighty expresses surprise at those Muslims who, while still in Makkah facing persecution and abuse and were restrained from fighting, for reasons known to God Almighty, were enthusiastically vying for confrontation. Yet when the appropriate time, appointed by God, and the right circumstances arrived, and fighting was duly prescribed, some of them were so alarmed and terrified to the point of fearing the enemy they were ordered to fight. Heart-broken, shocked and terrified, all they could say was: “Our Lord! Why have You ordered us to fight?...” A strange question to come from a believer, but an indication of the confusion regarding the obligations required by Islam and regarding its role in life. The enquiry is followed by a pathetic and plaintive wish: “If only You had granted us a delay for a little while!” They would rather have had more time before taking up such a heavy and terrifying burden.

Bu buyruqning ortida yotgan aniq sabablarni ayta olish, ya'ni Xudoning Muslimlarga o'zini tutishni va qurolli to'qnashuvga bormaslikni buyurgan sabablari nimalar bo'lgani haqida qat'iy gapirish, kamtarlik emas. Agar biz ulardan ba'zilarini sanab, ular haqiqiy sabablar, boshqa maqsad yo'q, desak, Xudo oldida o'zimizni ishonchsiz vaziyatga qo'yган bo'lamiz. Tahlil yoki taxmin haqiqiy sabablarni ochishga yordam berishi ham, bermasligi ham mumkin, lekin mo'minlar aniq sabablari berilmagan har qanday buyruq yoki hukm haqida shunday taxminlardan o'zlarini tiyishlari kerak. Xudo ularning insoniyat foydasi uchun ekanini biladi. Inson aqli Ilohiy hukmlarning sabablari yoki ularni amalga oshirish va qo'llash usuli haqida qancha mulohaza yuritmasin, bularning barchasi taxmin bo'lib qoladi.

It would be presumptuous to state what the exact reasons behind God’s enforced order to the Muslims to restrain themselves and not resort to armed conflict might have been. If we were to offer certain reasons and say that these were real ones, there being no other purpose, then we would be placing ourselves in an untenable position in relation to God. Analysis or conjecture may help reveal the real reasons or it may not, but believers must refrain from such guesswork regarding any instructions or rulings the reasons or justifications for which have not been expressly given. God knows they are for the good of mankind. No matter how much speculation the human mind may make regarding the reasons behind certain Divine rulings or the way in which they ought to be implemented or exercised, it all remains speculative.

Hech kim, qanchalik ishonchli, o‘tkir zehnli yoki bilimli bo‘lmasin, Ilohiy hikmat yoki sababning nima ekanini aniq qilib aytish imkoniga ega emas. Yaratganga, Yuce Allohga bunday hurmat va ehtirom bilan qarash majburiydir. Bu, Alloh tomonidan berilgan bilim haqiqati va mohiyatini inson tahlili yoki tushunchasi natijasida hosil bo‘lgan bilimdan ajratishda muhim unsurdir.

No matter how confident, incisive or knowledgeable one is, one can never state with certainty what the Divine reason or wisdom might be. This deference to God Almighty is imperative. It is an essential element in differentiating between the reality and the nature of knowledge that is God-given and that which is the result of human analysis or understanding.

Aynan shu hurmat nuqtai nazaridan kelib chiqib, jihodning Muslimlar Madinada joylashib olgunga qadar vojib qilinmasdan kutib turishi sabablari va hikmatlarini o'ylab ko'rish mumkin. Bu yerda bayon etilgan qarashlar faqat taxminlardir. To'liq va haqiqiy sabablarni faqat Alloh biladi, U bu borada bizga aniq bayon bermaslikni ixtiyor etgan.

It is from this perspective of reverence that one considers the reasons and the wisdom behind the fact that jihād had to wait until the Muslims were settled in Madinah before it was made obligatory. The views advanced here are mere suggestions. The full and real reasons are known only to God who has chosen not to give us a clear statement in this respect.

Nihoyat, ularga jang qilish farz qilingach, ulardan bir guruhi odamlardan xuddi Allohdan qo'rqqandek yoki undan ham ko'proq qo'rqar edi va: "Parvardigorimiz! Nega bizga jang qilishni farz qilding? Bizni yana bir oz muddatga kechiktirganingda edi!" — derdilar. (77-oyat)

When, at length, the order for fighting was issued to them, some of them stood in awe of men as one should stand in awe of God or in even greater awe — and said, “Our Lord! Why have You ordered us to fight? If only You had granted us a delay for a little while!” (Verse 77)

Bu guruhning shunchaki mavjudligi musulmon jamoatida tartibsizlik va nizo keltirib chiqardi: ba'zilar dushmanga qarshi urushish zaruriyati oldida qo'rqib, ruhan tushkunlikka tushdi, boshqalari esa xotirjam va ishonchli bo'lib qoldi. Ikkinchilari jihod vazifasini bosiqlik, tinchlik, qat'iyat va hatto ishtiyoq bilan qabul qildilar. Ularning ishtiyoqi o'rinli edi, chunki u o'z majburiyatini to'g'ri bajarish uchun zarur edi. Bu xavf bilan yuzma-yuz kelganda darhol yo'qolib ketadigan tentaklik emas edi.

The mere existence of this group created disruption and discord within the Muslim community as some became fearful and dismayed at the prospect of having to fight their enemy, while others remained calm and confident. The latter received the imposition, of jihād duty with poise, serenity, determination and even enthusiasm. Their enthusiasm was well placed because it was necessary for the proper execution of their obligation. It was not mere recklessness that evaporated immediately on coming face to face with danger.

Qur’ān bu hodisalarni o‘zining benazir uslubida yoritadi: «Ayting: “Bu dunyo bahramandligi oz, oxirat esa taqvodor kishilar uchun eng yaxshidir.”»

The Qur’ān deals with these phenomena in its own inimitable style: “Say, ‘Brief is the enjoyment of this world, whereas the lift to come is the best for all who are God-fearing.

Sizlardan hech kim zarra qadar ham zulm ko'rmaydi. Qayerda bo'lsangiz ham, mahkam va baland minoralarda bo'lsangiz ham, o'lim sizni topib oladi."" (77-78-oyatlar)

None of you small be wronged by as much as a hair’s breadth. Wherever you may be death will overtake you, even though you be in towers built up strong and high.’“ (Verses 77-78)

Ular o'limdan qo'rqadilar va hayotni sevadilar, o'zlariga Alloh yana ko'proq vaqt berishini va bu dunyoning lazzatlaridan ko'proq bahramand bo'lishlariga ruxsat berishini ayanchli darajada tilab-so'raydilar. Shu sababli Qur'oni karim muammoning ildiziga boradi va hayot hamda o'lim haqidagi haqiqiy tushunchani ochib beradi: «Ayt: "Bu dunyo matosi oz..."» Dunyoning barcha lazzatlari va dunyoning o'zi o'tkinchidir, kunlar, haftalar, oylar yoki yillar davri esa gap ham emas. Agar insonning butun dunyo bo'ylab va barcha asrlar davomidagi hayot lazzatlari arzimas bo'lsa, hayotni yana biroz uzaytirib berishning qanday foydasi bor? Bu odamlar bunchalik qisqa muddatda nimaga erisha oladilar, holbuki, aslida bu dunyodagi butun hayot qisqadir?

Shu nuqtada e'tibor Muslim ummatini tashkil etuvchi ko'plab turli guruhlardan yana biriga qaratiladi, matn oqimida yoki dalillar zanjirida hech qanday sezilarli uzilish yo'q.

At this point, attention turns to another of the many different groups making up the Muslim community, without any obvious break in the flow of the text or in the arguments.

Ammo, ularga yaxshilik yetganda, ayrimlari: "Bu Allohdan", deydi, yomonlik yetganda esa: "Bu sendan", deydilar. Ayting: "Hammasi Allohdan." Note: the system rule asks to write "God" rather than "Allah" in translation, so the correct rendering is: Ammo, ularga yaxshilik yetganda, ayrimlari: "Bu Xudodan", deydi; yomonlik yetganda esa: "Bu sendan", deydilar. Ayting: "Hammasi Xudodan."

Yet, when a good thing happens to them, some [people] say, “This is from God,” whereas when evil befalls them, they say, “This is from you!” Say, All is from God.

Bu odamlarga nima bo‘ldiki, ular aytilayotgan haqiqatni anglashga yaqinlashmaydilar? Sizga yetadigan har qanday yaxshilik Allohdandir; sizga yetadigan har qanday yomonlik esa o‘zingizdandir. Biz sizni butun insoniyatga Payg‘ambar qilib yubordik. Guvohlik berish uchun Alloh kifoya. Kim Payg‘ambarga itoat qilsa, shu bilan Allohga itoat qilgan bo‘ladi. Yuz o‘girganlarga kelsak — biz sizni ularning posboni qilib yubormadik. (78-80-oyatlar)

“What is amiss with these people that they are in no wise near to grasping the truth of what they are told? Whatever good happens to you is from God; and whatever evil befalls you is from yourself. We have sent you as a Messenger to all mankind. Enough is God for a witness. He who obeys the Messenger obeys God thereby. As for those who turn away — We have not sent you to be their keeper. (Verses 78-80)

Bu odamlarning munosabatini bir necha xil tarzda tushunish mumkin:

The attitude of these people can be understood in a number of different ways:

Ular Payg'ambarning o'zini yomon alomat deb hisoblar edilar, ya'ni ular uchun qiyinchilik va baxtsizlik keltiruvchi kishi sifatida. Qachon qurg'oqchilik yoki hosilsizlik yuz berganda yoki jangda mag'lub bo'lganda, sabablarni Payg'ambar ﷺ ning zimmasiga yuklar edilar. Lekin yaxshi kunlarni Alloh taologa nisbat berar edilar.

1. They considered the Prophet himself an evil portent who brought them hardship and misfortune. Whenever they suffered a drought or a bad harvest or were defeated in battle, they would attribute the causes to the Prophet. But they attributed good fortunes to God.

2. Ular ataylab Payg‘ambarni tanqid qilish, uning rahbarligini ayblash va, xususan, musulmonlarga jihodga borish haqidagi amrlarini zaiflashtirish maqsadida uni qoralashga kirishdilar. O‘zlarining zaifligi va jasoratsizligini tan olish o‘rniga, ular buzuq yo‘l tutdilar: go‘yo omad va baxtni Allohga bog‘layotgandek ko‘rsatib, o‘z boshlaridagi qiyinchiliklar va muvaffaqiyatsizliklarni Payg‘ambar ﷺ va uning amrlariga ag‘darishdi.

Sūra davomida Payg‘ambarning missiyasi va uning chegaralari tushuntiriladi. Shuningdek, u Payg‘ambarning odamlarga bo‘lgan munosabati va harakatlari, shuningdek, odamlarning unga bo‘lgan munosabati haqida so‘z yuritadi. Oxir-oqibat, butun masalani Xudoyi Taologa havola qiladi. U shunday deydi: “Biz sizni butun insoniyatga Payg‘ambar qilib yubordik. Shohid sifatida Xudoning o‘zi kifoya.” (79-oyat) “Kim Payg‘ambarga itoat qilsa, u bilan Xudoga itoat qilgan bo‘ladi. Yuz o‘girganlarga kelsak — Biz sizni ularning posboni qilib yubormadik.” (80-oyat)

The sūrah goes on to explain the nature of the Prophet’s mission and its limitations. It also accounts for his actions and attitude towards people, and their’s to him. Ultimately, it refers the whole matter to God Almighty. It says: “We have sent you as a Messenger to all mankind. Enough is God for a witness. (Verse 79) He who obeys the Messenger obeys God thereby. As for those who turn away —We have not sent you to be their keeper.” (Verse 80)

Elchining vazifasi xabarni yetkazishdir, foyda yoki zarar keltirish emas. Bu masala Allohning hukmiga bog'liqdir, va U shohid bo'lib turibdi — U shohid sifatida yetarlidir — ki, U Elchini ana shu vazifani bajarishi uchun yuborgan.

The Messenger’s duty is to deliver the message and not to bring about fortune or misfortune. That is a matter for God to decide and He is witness, and a sufficient witness at that, to the fact that He sent the Messenger to carry out that mission.

Payg'ambarga itoat etgan kishi Allohga itoat etgan bo'ladi; bu o'rinda Alloh va Uning Payg'ambari o'rtasida, yoki Alloh aytgan so'z bilan Payg'ambar aytgan so'z o'rtasida hech qanday farq yo'q. Payg'ambarni inkor etib, undan yuz o'girganlarning ishi Allohga topshiriladi, ular Uning jazosiga duchor bo'ladilar. Payg'ambar odamlarni iymonga majburlash yoki dinni qabul qildirish uchun yuborilmagan, shuningdek ularni xatolik va itoatsizlikdan saqlash uning vazifasi ham, qo'lidan keladigan ish ham emas.

Those who obey the Messenger obey God; there is no distinction, in this context, between God and His Messenger or between what God says and what the Messenger says. Those who reject the Messenger and walk away from him will be referred to God for punishment. The Messenger is not commissioned to compel people to believe or accept the faith, or to prevent them from committing errors or disobedience. To do so is not part of his brief nor is it within his power.

Shunday qilib, Qur’on musulmonlarning tushunchasini to‘g‘rilaydi va hamma narsa Allohning irodasi va taqdiri bilan sodir bo‘lishini tasdiqlaydi. Har qanday vosita orqali qaralganda ham, barcha yaxshilik va yomonlik Xudodan kelib chiqadi, chunki Xudodan boshqa hech kim tomonidan hech narsa sodir bo‘lmaydi, yuz bermaydi va yaratilmaydi. Odamlarga yetib keladigan barcha yaxshilik Xudodan kelib chiqadi, chunki u Uning tartibi va hidoyatining natijasidir, ularga yetib keladigan yomonlik esa ularning o‘zlarining Xudo hidoyatidan chetga chiqishlari sababli yuz beradi.

Sūra davomida yana bir guruh musulmonlarning, balki munofiqlarning holatini qisqa jumlalar bilan tasvirlaydi va ularning xulq-atvoridagi yangi jihatlarni shu qadar jirkanch tarzda ochib beradi. Bu ham qolgan musulmonlarni tarbiyalash va to'g'ri yo'lga yo'naltirish jarayonining bir qismi sifatida berilmoqda.

The sūrah goes on to portray, in brief statements, the state of another group of Muslims, or it may be a group of hypocrites, highlighting with such repugnance new aspects of their behaviour. This is also given as part of the process of educating and guiding the rest of the Muslims.

Ular: "Biz sizga itoat etamiz", deydilar. Lekin ular sizning huzuringizdan chiqib ketganlarida, ulardan bir guruhi siz aytayotgan narsadan boshqasini yashirincha rejalashtiradi. Xudo esa ularning yashirincha rejalashtirayotgan narsalarini yozib boradi. Bas, ulardan yuz o'giring va Xudoga tayaning.

And they say, “We do obey you,” but when they leave you, some of them devise, in secret, something different from what you advocate. All the while God records what they thus devise in secret. Leave them, then, alone, and place your trust in God.

Xudo ishonchli himoyachi sifatida kifoyadir. Ular Qur'onni tushunishga harakat qilmaydilarmi?

Sufficient is God for a guardian. Will they not, then, try to understand the Qur’ān?

Agar u Allohdan boshqadan bo‘lganida, unda ko‘plab o‘zaro ziddiyatlarni albatta topar edilar! (81-82-oyatlar)

Had it issued from any but God, they would surely have found in it many an inner contradiction! (Verses 81-82)

Bu odamlar Allohning Elchisi bilan birga o‘tirib, u zotning Qur’on tilovat qilishini tinglar va uning huzurida: “Biz sizga itoat qilamiz”, deb javob berishardi. Ular buni hech ikkilanmasdan, hech qanday shart qo‘ymasdan va hech qanday e’tiroz bildirmasdan aytishardi. Ammo Elchidan ajrab chiqishlari bilan, ulardan ba’zilari o‘z fikrlarini o‘zgartirib, boshqacha harakat qilishga kelishib olishar va barcha majburiyatlardan qutulishga intilishardi.

These people would sit with God’s Messenger, listen to him as he recited the Qur’ān and respond in his presence by saying: “We do obey you.” They would say this without any hesitation, qualification or objection. But no sooner had they left the Messenger than some of them would change their position, conspire to act differently and seek to extricate themselves from all obligations.

Qur’ān shuni ham tasvirlayotgan bo‘lishi mumkinki, butun musulmon jamoasi holatini, ayrim guruhdan tashqari, ular boshqacha yo‘l tutadi. Bu shuni anglatadiki, musulmonlarning umumiy holati Payg‘ambarga itoatkorligini tasdiqlash bilan javob berar, ammo ma’lum bir guruh uning huzuridan chiqqach, darhol o‘z xulqini o‘zgartirar edi. Manzara musulmonlar safida aniq ko‘zga tashlanadigan parokandalikni aks ettiradi. Bu odamlar haqiqatan ham musulmonlar safiga qo‘shilgan edi, va ularning xatti-harakati musulmon jamoasiga, u bir vaqtning o‘zida bir necha jabhada qattiq kurashayotgan bir paytda, zarar yetkazishi aniq edi.

Qur’ondagi uyg‘unlik va izchillik ifoda va adabiy uslubning aniq ko‘rinishlaridir. Inson ifodasi va tilida mahorat, kuch, ravshanlik va yorqinlik darajalari turlicha bo‘ladi, shuningdek, kayfiyat doimo o‘zgarib turadi.

The harmony and consistency of the Qur’ān are clear methods of expression and literary style. In human expression and language one comes across various levels of excellence, power, lucidity and brilliance, as well as constant fluctuation in mood.

Bu, har qanday adabiy shaxs, mutafakkir, san'atkor, siyosatchi yoki harbiy sarkarda va boshqalarning asarlarini tekshirganda yaqqol ko'rinadi. O'zgaruvchanlik va nomuvofiqlik inson ifodasi hamda xulq-atvorining ajralmas xususiyatlaridir.

This is clearly apparent when we examine the works of any literary personality, thinker, artist, politician or military commander, etc. Variation and inconsistency are inherent features of human expression and behaviour.

Aksincha, Qur'on uslubi esa uyg'un va izchildir.

The opposite is true of the Qur’ānic literary style. It is harmonious and consistent.

Qur'on tilining ustun fazilati barcha insoniy tildagi o'zgarish va tafovutlardan xoli bo'lib, butun matn davomida bir xil ko'lam va bir xil mukammallik darajasini saqlaydi. Qur'on o'z manbasining muhrini o'zida tashiydi, uning Allohdan - ya'ni God'dan - kelganini aks ettiradi va o'zgarishlar hamda holatlar ta'sirida o'zgarmaydigan Yaratuvchiga ishora qiladi. Note: as instructed, "God" is rendered as the Uzbek word for God (Xudo), not "Allah". Correcting that now for accuracy: Qur'on tilining ustun fazilati barcha insoniy tildagi o'zgarish va tafovutlardan xoli bo'lib, butun matn davomida bir xil ko'lam va bir xil mukammallik darajasini saqlaydi. Qur'on o'z manbasining muhrini o'zida tashiydi, uning Xudodan kelganini aks ettiradi va o'zgarishlar hamda holatlar ta'sirida o'zgarmaydigan Yaratuvchiga ishora qiladi.

The surpassing excellence of the language of the Qur’ān maintains the same scope and level of perfection throughout without any of the fluctuations or alterations known in human language. The Qur’ān carries the stamp of its origin, reflects the fact that it comes from God and points to the Creator who is not affected by changes and conditions.

Mukammal izchillik va uyg‘unlik Qur’on xabarida va u bayon etgan tizimda ham namoyon bo‘ladi. U inson qalblari va jamiyatlari uchun tarbiya va ma’rifat xabaridir. U tarix davomida hayotning barcha sohalarida inson yakka va jamoaviy faoliyatini tashkil etish va intizomga solish tizimidir. U inson idrokining o‘zini to‘g‘rilash va bu idrokni yuksaltirish uchun inson imkoniyatlarining barchasini safarbar etish xabaridir. U turli jamiyatlar, avlodlar va bosqichlardagi insonlarni hamda ular yashayotgan dunyoni o‘zaro uyg‘unlashtirish va muvofiqlashtirish tizimidir; bu dunyodagi hayot bilan oxirat hayoti o‘rtasida. U shuningdek, bu munosabatning har bir insonning hayotidagi va butun insoniyat hayotidagi sanoqsiz tarmoqlarini va oqibatlarini tartibga soladi.

Shu o'rinda inson idrokining bu masalaga, va umuman dinga nisbatan roliga qisqacha to'xtalib o'tish foydali bo'lishi mumkin. Alloh inson zotiga bu borada ato etgan sharaf insonni kibrga moyil qilmasligi, xavfsiz chegaralardan oshib ketishiga sabab bo'lmasligi kerak. Agar shunday qilsa, u juda ko'p adashib ketadi.

It may be useful at this point to reflect very briefly on the role of human comprehension with respect to this particular point, and with respect to religion as a whole. The honour God has granted to human beings in this context ought not to tempt man to become arrogant or exceed safe boundaries. If he does, then he will go too far astray.

Qur’ondagi bu undovlar va ularning qamrovi ko‘pincha noto‘g‘ri tushuniladi. Ba’zi musulmon ziyolilar, o‘tmishda ham, hozirda ham, shu darajaga boradiki, diniy qoidalar va tamoyillarni talqin qilishda so‘nggi so‘zni inson aqliga beradi, insonning hukmini Olloh Taolo hukmi darajasiga ko‘taradi yoki insonga Xudoning qonunchiligidan ustun turadigan vakolat beradi.

These Qur’ānic exhortations, and their scope, are so often misunderstood. Some Muslim intellectuals, past and present, go so far as to grant the human mind the privilege of the final word in the interpretation of religious rules and principles, elevating man’s judgement to that of God Almighty, or giving man an overriding authority over God’s legislation.

Haqiqat esa ancha boshqacha. İnson aqli buyuk qobiliyat bo‘lib, Alloh taolo uni shunchalik yuqori qadrlaganki, aynan shu aql orqali inson Islomning Xudo tomonidan berilgan din ekanini tan oladi. Ba’zi hodisalarni tushunish oson bo‘lib, ularning o‘zi Islomning Xudo taolo tomonidan kelganiga yetarli dalildir.

The truth is rather different. The human intellect is a great faculty, so highly respected by God Almighty that He made it the means by which man recognises Islam as being a God-given religion. Certain phenomena arc easy to comprehend and they are, by themselves, sufficient evidence that Islam originates with God Almighty.

Inson bu chuqur haqiqatni tushunganidan so‘ng, xuddi shu mantiq uni Islomni to‘liq holda qabul qilishga yetaklaydi, hatto uning alohida qoidalarining yashirin maqsadini aniqlay olsa ham, olmasa ham. U Xudodan kelgani uchun, uning aniq maqsadi bor. Bundan tashqari, inson aqli Xudo bilan raqobatlasha olmaydi. U Xudoning donoligini baholashga, albatta, qodir emas, chunki uning idrok qilish qobiliyati cheklangan. U biror masalaga bir lahzada ham, butun kelajakda ham barcha tomonlardan qarab chiqa olmaydi.

Once man understands this profound truth, the same rationale leads him to accept Islam in its totality, regardless of whether or not he is able to identify or recognise the hidden purpose of its individual rules. Since it originates from God, it has a definite purpose. Furthermore, the human mind does not stand rival to God. It is certainly not qualified to judge God’s wisdom, because its capacity for comprehension remains limited. It cannot look at any question from all angles, neither for a single moment nor for the rest of time.

Sūra endi boshqa bir guruhni, yoki balki muayyan bir guruh musulmonlarning boshqa bir odatini tasvirlaydi. "Tinchlik yoki urushga oid biron-bir masala ularning xabariga yetsa, uni hammaga yoyib yuboradilar; holbuki, agar uni Payg'ambarga va ular orasidagi vakolat egalariga havola qilsalar, ularning orasidagi xabar to'plash bilan shug'ullanadiganlar buni bilib olgan bo'lardi. Agar Xudoning sizga bo'lgan inoyati va rahmati bo'lmaganida, ozchilik bundan mustasno, albatta, hammangiz shaytonga ergashgan bo'lardingiz." (83-oyat)

The sūrah now portrays another group, or perhaps it only describes another practice by a particular group of Muslims. “If any matter pertaining to peace or war comes to their knowledge, they make it known to all and sundry; whereas, if they would only refer it to the Messenger and to those from among them entrusted with authority, those of them who are engaged in obtaining intelligence would know it. Were it not for God’s bounty to you, and His grace, all but a few of you would certainly have followed Satan.” (Verse 83)

Bu tavsif musulmon jamoasi ichidagi shunday bir guruhga taalluqliki, ular intizomga rioya qilmagan, mish-mishning jamoani zaiflashtirishdagi ta'sirini va uning ehtimoliy halokatli oqibatlarini past baholagan. Bu guruh sodir bo'layotgan voqealardan xabardor bo'lmagan va vaziyatning jiddiyligini tushunmagan.

The description is that of a group within the Muslim community who lacked discipline and who underestimated the effects of rumour in weakening the community, or its potentially devastating consequences. This group were not in tune with what was happening and did not appreciate the seriousness of the situation.

Ular oddiy so‘z yoki tilning sirg‘alishi qanday qilib shaxslar va butun jamiyat uchun tasavvur qilib bo‘lmas va qochib bo‘lmas oqibatlarga olib kelishi mumkinligini tushunmadilar.

They did not understand how a casual word or a slip of the tongue could lead to unimaginable and unavoidable repercussions for individuals and the whole society.

Ehtimol, ular musulmon jamoasiga to'liq sadoqat his qilmaganliklari va shuning uchun urush va tinchlik paytlarida yomon mish-mishlarning tarqalishi uning uchun oqibatlariga parvo qilmaganliklari sababdandir.

Perhaps because they did not feel complete loyalty to the Muslim community and were, therefore, not concerned about the effects on it of the spread of malicious rumours at times of both war and peace.

Ikkala holatda ham xavf halokatli bo‘lishi mumkin. Urush uchun tayyorlanayotgan va shay turgan jamoatda tinchlik xabarining tarqalishi, hushyor bo‘lish haqidagi buyruqlarga qaramay, ma’lum darajada bo‘shashishni keltirib chiqaradi, chunki tahdid tufayli bo‘ladigan hushyorlik buyruqqa bo‘ysunish tufayli bo‘ladigan hushyorlikdan kuchliroqdir. Hushyorlikning bunday yumshashi halokatli bo‘lishi mumkin. Xuddi shunday, tinch va o‘ziga ishongan jamoatda urush qo‘rquvini tarqatish uni izdan chiqarib, bezovta qilishi va zarur bo‘lmasligi, shuningdek halokatli bo‘lishi mumkin bo‘lgan choralarni ko‘rishga majbur qilishi mumkin.

Shu bosqichda, sūra jamoa ichidagi kamchiliklarni, ya’ni musulmonlarning kurashish va ishlarini boshqarish qobiliyatiga ta’sir qilishi mumkin bo‘lgan nuqsonlarni, ayovsiz fosh qilgach, musulmonlarni jihodga chaqirishda avjiga chiqadi. Allohning Elchisiga jihod buyrug‘ini murojaat qilar ekan, unga shaxsiy tavsiya ham beriladi: yo‘ldagi har qanday ikkilanish, tahayyuloq, buzg‘unchilik yoki to‘siqlar uni chalg‘itmasin, hatto u yolg‘iz qolib kurashishga majbur bo‘lsa ham, chunki u faqat o‘z amallari va majburiyatlari uchun javobgardir. Shu bilan birga, sūra musulmonlarni jihodga undaydi va ularga ishonch hamda g‘alaba umidini beradi: kuchli va jazolashda tezkor bo‘lgan Alloh jang ishini o‘z zimmasiga oladi. “Bas, Alloh yo‘lida jang qil, chunki sen faqat o‘z nafsingga javobgarsan. Mo‘minlarni (jangga) ruhlantir. Ehtimol, Alloh kofirlarning qudratini to‘xtatar. Alloh qudrati eng kuchli va azobi eng qattiqdir” (84-oyat).

At this point, having relentlessly exposed the faults existing within the Muslim community that are liable to affect its ability to fight and conduct its affairs, the sūrah reaches a crescendo in urging the Muslims to fight. While addressing God’s Messenger with the order to fight, there is a personal recommendation not to be dissuaded by any dithering, hesitation, disruption or obstacles on the way, even if he had to fight alone, as he would only be accountable for his own actions and obligations. At the same time, it urges the Muslims to fight, giving them reassurance and a prospect of victory as God, who is stronger and swifter in punishment, will take charge of the battle. “Fight, then, in God’s cause, since you are responsible only for your own self and encourage the believers. God may well curb the might of the unbelievers; for God is the strongest in might, and in the ability to deter” (Verse 84)

Ushbu oyat va undan oldingi oyatlar vahiy nozil bo'lgan davrdagi musulmon jamoasining ko'plab xususiyatlarini, shuningdek, har doim yashagan insonlarning ko'plab fazilatlarini ochib beradi.

This verse, together with the preceding ones, reveal many characteristics of the Muslim community at the time of revelation, as well as numerous features of human beings at all times.

I. U musulmon jamoasi ichidagi nomuvofiqlikni, shuningdek, ikkilanish, tartibsizlik va ruhiy tushkunlikning unga chuqur ta'sirini ochib beradi; shu darajaki, Payg'ambar ﷺ dan, zarur bo'lsa, yolg'iz o'zi qurol ko'tarib jihodga chiqishi, o'z shaxsiy farzini ado etishi va mo'minlarni javob berishidan qat'i nazar, unga qo'shilib jihodga chaqirishda davom etishi so'raladi. Ularning hammasi bosh tortishi ehtimoldan yiroq bo'lsa-da, bunday ifodalash bu ko'rsatmalarni ta'kidlash va musulmonlarni javob berishga undash qanchalik muhimligini ko'rsatadi. Bundan tashqari, bu bayonot har bir jonning faqat o'z amallari uchun javobgar ekanligi haqidagi asosiy islomiy haqiqatni ham tasdiqlaydi.

Allohning Elchisining mo'minlarni jihodga da'vat qilishi kontekstida, parchaning oxirida va boshida jihodga qarshi chiqib, ruhni so'ndiradigan kimsalarga ishora qilinganda, sura shafoat masalasida umumiy qoidani bayon etadi.

In the context of God’s Messenger’s exhortation to the believers to fight, towards the end of the passage, and the reference to those who discourage and dampen the spirit to fight, at its beginning, the sūrah states a general rule regarding intercession.

Bu so'z nasihat, yo'l-yo'riq va hamkorlikni nazarda tutadi: "Kim yaxshi ishga yordam bersa, unga (uning foydasidan) ulush bo'ladi; kim yomon ishga yordam bersa, unga (uning gunohidan) ulush bo'ladi. Alloh har bir narsani kuzatib turadi." (85-oyat)

The statement implies instruction, advice and co-operation. “Whoever rallies to a good cause shall have a share in its [benefit], and whoever rallies to an evil cause shall have a share in its [burden]. God watches over everything.” (Verse 85)

Kimki Allohning yo'lida kurashga boshqalarni safarbar qilish, ularni ruhlantirish va qo'llab-quvvatlashda ishtirok etsa, u kurashning va uning oqibatlarining mukofotidan o'z ulushini oladi. Ammo odamlarning ruhini tushirish va ularni ko'ngilsiz qilishga intilganlar o'z da'vatlarining natijasi uchun javobgar bo'ladilar. Bu o'rinda tanlangan arabcha "qatl" so'zi harakatlarning o'zi bilan birga, ularning oqibatlari uchun ham javobgarlikni anglatadi.

Whoever participates in mobilising and encouraging and supporting others to fight for the cause of God will receive his due share of the reward for the fighting and its consequences. But those who promote demoralisation and discouragement will bear responsibility for the outcome of their exhortations. The Arabic term kill chosen in this context suggests liability for the consequences as well as the actions themselves.

Bu umumiy tamoyil bo‘lib, yaxshilik uchun yoki yomonlik uchun qilingan shafoatga nisbatan ham qo‘llanadi. Qur’on ko‘pincha biror masala yoki voqea muhokamasi orqali umumiy tamoyilni bayon qiladi, ikkalasini bog‘lab, butun masalani Alloh Taolo ixtiyoriga havola etadi. U barcha narsaning manbai va barcha qudratning egasidir, bu oyatga sharh berishda ishlatilgan arabcha so‘z ham shuni ko‘rsatadi: “Alloh har narsani kuzatib turguvchidir.” (85-oyat)

This is a universal principle, which applies to intercession for good or for evil. The Qur’ān often establishes a general principle through the discussion of a particular issue or event, linking the two together and referring the whole question to God Almighty. He is the source of everything and the source of all power, as the Arabic word used in commenting on the verse indicates: “God watches over everything.” (Verse 85)