Ushbu parcha o‘zidan oldingi ikki parcha bilan chambarchas bog‘liq. Aslida u ularni to‘ldiradi. Agar xalqaro munosabatlarni Islom belgilab bergan tartibda yoritish niyatimiz bo‘lmaganida, uchala parchani bir joyda birlashtirgan bo‘lardik. Bu yerda gap islom diyoriga hijrat qilish haqida bormoqda. Islomni qabul qilgan, lekin urush diyorida, o‘z uylarida qolib ketgan kishilarga qattiq tavsiya etiladi: Xudo yo‘lida jonini va molini fido qilib, astoydil kurashayotgan Madinadagi musulmonlar jamoasiga qo‘shilsinlar. Ularga bu yerda Makkadagi nisbatan qulay turmushlarini, oilalari va qabilalari bilan yashagan joylarini tark etish aniq talab qilinadi. Ehtimol, bu oyatlarda "befarq qolganlar" deb ta'riflangan kishilar aynan shular edi. Chunki Madinada "befarq qolgan" hech bir musulmon yo‘q edi, faqat oldingi parchada mutlаqо boshqa ohangda tilga olingan munofiqlar bundan mustasno.

This passage is closely connected to the two passages that precede it. Indeed, it complements them. Had it not been for our concern to highlight international relations as outlined by Islam, we would have joined all three passages together. The subject matter here is migration to the land of Islam. Those who had accepted Islam, but who still remained in their homes in the land of war are strongly urged to join the Muslim community in Madinah which was striving hard for God’s cause, sacrificing their lives and possessions. They are clearly required here to abandon their relatively more comfortable positions in Makkah, where they lived with their families and clans. These were perhaps the ones who are described in these verses as “remaining passive”. For, there was no Muslim “remaining passive” in Madinah, other than the hypocrites whose situation was discussed in a totally different tone in the preceding passage.

Ushbu birinchi bandda kufr yurtida qolib ketganlarga qattiq ogohlantirish berilgan. Ular musulmonlar jamoasiga qo'shilib, mo'minlarning kuchini oshirishga qodir bo'lsa-da, shunday qilmaydilar. Shunga qaramay, ular o'z uylarida xavfsiz yashaydilar, to "o'z jonlariga zulm qilgan" holatda bo'lsalar ham, farishtalar ularning jonlarini olguncha. Ularning manzili jahannamdir, u yomon qaror topadigan joy deb ta'riflangan.

This first point is followed by a stern warning to those who stay in the land of unfaith. This they do despite their ability to join the Muslim community where they can add to the strength of the believers. Nonetheless, they remain safe in their homes until their souls are gathered by the angels, still in a condition of “wronging themselves”. Their abode is hell which is described as an evil destination.

Следом за этим идёт гарантия от Бога тому, кто переселяется ради служения Его делу. Эта гарантия действует с того момента, как он покидает свой дом, и единственная его цель — присоединиться к стану верующих. Гарантия охватывает все страхи, которые может испытывать тот, кто берётся за столь рискованное и затратное предприятие. Ясно, что сура следует той же нити джихада, то есть стремления к делу Бога, и переселения верующих, чтобы присоединиться к рядам тех, кто участвует в таком стремлении. Она также устанавливает правила отношений между мусульманской общиной и теми, кто остаётся за пределами её земли, включая мусульман, которые решили не переселяться.

Mo'minlardan nogironlardan boshqa, uyda o'tirib qolganlar bilan mol-mulki va jonini fido qilib Alloh yo'lida jihod qilayotganlar teng emas. Alloh mol-mulki va jonlari bilan jihod qilayotganlarni uyda o'tirib qolganlardan darajada ancha yuqori qo'ydi. Alloh har biriga go'zal mukofotni va'da qildi, lekin Alloh jihod qilayotganlarni uyda o'tirib qolganlardan ulkan ajr bilan afzal ko'rdi:

Those of the believers who remain passive, other than the disabled, are not equal to those who strive hard in God’s cause with their possessions and their lives. God has exalted those who strive hard with their possessions and their lives far above the ones who remain passive. To each God has promised the ultimate good, yet God has preferred those who strive hard over those who remain passive with a mighty reward:

darajalar, gunohlarni kechirish va Uning inoyati. Xudo Ko‘p kechiruvchi, Rahmli.(95-96-oyatlar)

degrees of honour, forgiveness of sins and His grace. God is Much-Forgiving, Merciful. (Verses 95-6)

Ushbu bayonot Muslim jamoasi ichidagi alohida holatga ishora qiladi: ba'zi kishilar Xudoning yo'lida kurashish uchun zarur bo'lgan, mol-mulk va jonni fido qilishdan iborat majburiyatlarni bajarishdan bo'yin tovlagan edilar. Bu, ehtimol, Madinaga hijrat qilmaslik, mol-mulkini saqlab qolish uchun uyda qolishni afzal ko'rgan kishilarga ishora bo'lishi mumkin. Kofirlar Madinaga hijrat qilgan hech kimga o'z boyligidan biror narsa olib ketishga ruxsat bermas edilar. Ular barcha mol-mulklarini tashlab ketishga majbur bo'lar edilar. Boshqalar esa hijrat qilishning mashaqqati va xavf-xataridan o'zlarini asrash uchun uyda qolishni ma'qul ko'rgan bo'lishi mumkin. Kofirlar musulmonlarga hijrat qilishga kamdan-kam ruxsat berar edilar. Ko'p hollarda ular musulmonlarni qamoqqa tashlar va ularni azoblar edilar, aniqrog'i, ular musulmonlarning yurtni tark etmoqchi ekanliklarini gumon qilganlarida, ularga nisbatan zulmni kuchaytirar edilar. Bizning fikrimizcha, "harakatsiz qolgan" mo'minlar haqidagi ibora aynan shu holatga tegishli ekanligi ehtimoli kuchliroqdir. Shuningdek, bu ibora musulmon jamoasi ichidagi, mol-mulkini va jonini Xudoning yo'lida fido qilishga tayyorligini ochiq ko'rsatmagan ba'zi kishilarga ham ishora qilishi mumkin. Bu, shubhasiz, oldingi oyatda zikr etilgan va musulmonlarni Xudoning yo'lida kurashishdan qaytarishga uringan munofiqlarni o'z ichiga olmaydi. Bu ta'rif ikki yurtdagi, zarur qurbonliklarni berishga tayyor bo'lmagan ikki guruh kishilarni ham anglatishi mumkin.

This statement addresses a special case within the Muslim community wherein some elements had demonstrated their reluctance to meet the obligations required in striving for God’s cause, requiring sacrifice of both possessions and lives. This may be a reference to those who preferred to stay at home and not migrate to Madinah, so that they could hold on to their property and possessions. The unbelievers did not allow anyone who migrated to Madinah to take any part of their wealth. They had to abandon all their possessions. Others may have preferred to stay at home to spare themselves the hardship and risks of migration. Rarely did the unbelievers allow the Muslims to migrate. In the majority of cases, they imprisoned and ill-treated them, or, more accurately, they intensified their ill-treatment when they suspected that they intended to leave. We are more inclined to this view with regard to what is meant by the reference to those believers who “remain passive”. It may also refer to some people within the Muslim community who did not readily show their willingness to sacrifice their possessions and their lives for God’s cause. This obviously excludes the hypocrites who were mentioned in the preceding passage and who tried to dissuade the Muslims from striving for God’s cause. The description could mean both groups of people in both lands who were not ready to make the necessary sacrifices.

Xudoning yo'lida jidd-jahd qilganlar, Xudoning va'dasiga ko'ra, albatta, haqiqiy sharafga erishadilar, faqat befarq qolganlar esa shunga o'xshash narsaga intila olmaydilar.

Those who strive hard for God’s cause are certain, by God’s promise, to achieve real glory, while those who remain passive cannot aspire to anything similar.

Shuningdek, katta savob, Xudo tomonidan gunohlarning kechirilishi va mo'l-ko'l rahmat umidi yuksak darajaga ko'tariladi. Bularning barchasi ikki muhim haqiqatga ishora qiladi.

Moreover, the prospect of great reward, the forgiveness of sins by God and abundant mercy is raised high. All this points to two important facts.

Birinchidan, bu oyatlar Musulmon jamoasi ichidagi haqiqiy holatlarga javob bergan. Bu bizni inson tabiatini yaxshiroq anglashga undashi kerak. Shaxs yoki jamoa imonning yuqori darajasiga erishishi mumkin, ammo shunga qaramay, burchlarni ado etishni, ayniqsa Allohning yo'lida to'liq fidoyilik bilan, jon va mol-mulkini qurbon qilib xizmat qilish uchun harakat qilishni to'sadigan har qanday zaiflik yoki beparvolikni bartaraf etish uchun doimiy e'tiborga muhtoj bo'ladi. Shaxs yoki jamoaga bunday zaiflik, beparvolik yoki fidoyona xizmatga chiqa olmaslik holatlari yuz berishi mumkin, ammo bu ularning keyinchalik ijobiy javob berishiga umidni yo'qotishimizga yoki ularni past ko'rishimizga sabab bo'lmasligi kerak. Samimiylik va Musulmon jamoasi bilan birga bo'lishga hamda Allohga nisbatan ijobiy munosabatda bo'lishga jiddiy tayyorlik saqlanib qolar ekan, biz ulardan umidimizni uzmasligimiz kerak. Shunga qaramay, bunday zaiflik, beparvolik va muvaffaqiyatsizlik inson tabiatining bir qismi ekan, deb ularga hech narsa qilmasdan rozi bo'lib qo'ya olmaymiz.

The first is that these verses were dealing with real cases within the Muslim community. This should make us better aware of human nature. An individual or a community may achieve a high standard of faith, but remain, nevertheless in need of constant care to deal with any weakness or complacency which may hamper the fulfilment of duties, especially those of striving hard to serve God’s cause with complete dedication, sacrificing life and wealth. That such feelings of weakness, complacency or failure to come forward with dedicated service should overtake a person or a community need not cause us to lose hope of their positive response later on or make us look down on them. As long as sincerity and serious willingness to remain with the Muslim community and to deal positively with God remain, we must not give up on them. Yet we cannot just accept that such weakness, complacency and failure are part of human nature without doing anything about it.

Biz hali ham o'sha tabiatni yuksaklikka intilishga va eng oliy darajaga erishishga undashimiz kerak. Bunday rag'batlantirish barcha mumkin bo'lgan yo'llar va shakllarda amalga oshishi mumkin, xuddi Qur'oni Karimning usulida ko'rganimizdek, u o'zi ilohiy hikmatni aks ettiradi.

Sūra shundan so‘ng hijrat qilmasdan, islom yurti o‘rniga kufr yurtida qolib ketganlar holatini tekshiradi. Ular shu yerda qolishlarining sabablari mol-mulklari va manfaatlarini qo‘riqlash yoki hijrat qilish kabi og‘ir vazifani bajarishga ichki ojizlik tufayli iroda qila olmasliklaridir. Agar ular qurbonlikka tayyor bo‘lganlarida, hijrat qila olgan bo‘lar edilar, ammo ular farishtalarga o‘limda ularni yig‘ib olish buyurilguncha joylarida qolaveradilar. Bu yerda ular yomon ma’noda tasvirlanadi, bu esa ulardan har birini yovuzlik yurtidan qochib, mo‘minlar safiga qo‘shilishga undash uchun yetarli bo‘lishi kerak edi.

The sūrah then examines the case of those who remain passive, staying in the land of unfaith instead of migrating to the land of Islam. Their motives for so staying behind are to look after their property and interests, or an inherent weakness which makes them unwilling to undertake the arduous task of migration. Had they been willing to sacrifice, they would have been able to migrate, but they stay put until the angels are instructed to gather them in death. They are portrayed here in a derogatory way, which should have been enough to motivate any one of them to flee from the land of evil to join the ranks of the believers.

Фаришталар ўз жонларига зулм қилган ҳолларида жонларини оладиган кишилар: «Қандай ҳолатда эдиңлар?» — дейдилар. Улар: «Ер юзида заифлар эдик», — дейдилар. Фаришталар: «Аллоҳнинг ери кенг эмасмиди, шу ердан ҳижрат қилиб кетишингиз мумкин эмасмиди?» — дейдилар. Ана ўшаларнинг макони жаҳаннамдир. Бу қандай ёмон манзил! Фақат ожиз эркаклар, аёллар ва болалардан бошқалар, улар чорасиз бўлиб, йўл топа олмайдилар. Аллоҳ эса уларни афв этиши мумкин. Аллоҳ афв этувчи, кечирувчидир. (97–99-оятлар)

To those whom the angels gather in death while they are still wronging themselves, the angels will say: “What were you doing?” They will answer: “We were oppressed on earth.” (The angels) will say: “Was not God’s earth so spacious that you might have migrated to settle elsewhere?” Such will have their abode in Hell, a certainly evil end. Excepted are the men, women, and children who, being truly helpless, can devise nothing and can find no way. These God may well pardon, then, for God is indeed most Lenient, Much-Forgiving. (Verses 97-99)

Bu oyatlar Makkada va Arabiston yarim orolining boshqa joylarida Payg'ambar ﷺ hijratidan va Islom davlatining tashkil topganidan keyin mavjud bo'lgan haqiqiy vaziyatni aks ettiradi. Hali ham ba'zi musulmonlar mol-mulklarini va manfaatlarini qurbon qilishni xohlamay, ortda qolgan edi, chunki kofirlar hijrat qilganlarga o'zlari bilan biror narsa olib ketishga ruxsat bermas edi. Ularning ba'zilari hijrat oqibatlaridan qo'rqqan bo'lishi mumkin, chunki kofirlar doimo ehtiyotkor bo'lib, Madinaga ketmoqchi bo'lgan har bir musulmonni qaytarishga urinardi. Ammo ba'zilari hijrat qilishga juda ojiz edi. Ular orasida qochish yo'lini topa olmagan keksalar, ayollar va bolalar bor edi.

Sūra mazkur insonning muhojirlik qiyinchiliklari va mashaqqatlaridan xavotirga soluvchi jihatlarini davolashni davom ettiradi. U o‘z vatanida zulm-sitamga chidashni afzal ko‘rgan, bu esa Islomdan yuz o‘girishga olib kelishi mumkin bo‘lgan kishilarni tasvirlaydi va ularga nafrat hamda qo‘rquv uyg‘otadigan manzarani chizadi. Keyingi oyat esa bunday ikkilanishni yengishga intiladi: faqat Allohning yo‘lida bo‘lish uchun vatanidan chiqqan har bir kishiga ishontirish beradi — u o‘z manziliga yetib keladimi yoki yo‘lda vafot etadimi, farqi yo‘q. Alloh bunday muhojirga uyidan chiqqan paytidanoq ajrni kafolatlaydi va unga ko‘plab boshpana va rizq-ro‘zi bo‘ladigan joylar topishini va'da qiladi: “Kim Alloh yo‘lida hijrat qilsa, yer yuzida ko‘plab boshpana va katta farovonlik topadi. Kim yomonlikdan qochib, Allohga va Uning Elchisiga intilgan holda uyidan chiqsa-yu, so‘ng unga o‘lim yetsa, uning ajri Alloh huzurida belgilab qo‘yilgandir.”

The sūrah continues its task of treating those aspects of human nature that continue to raise apprehensions of the difficulties and hardships of migration. It depicts those who prefer to suffer persecution in their homeland, which may end in their turning away from Islam, in a scene which evokes feelings of contempt and fear. The next verse tries to counter that reluctance by giving reassurance to anyone who sets out from his homeland only to serve God’s cause, whether he arrives at his destination or dies on the way. God guarantees the reward to such a migrant from the moment he leaves home and promises him that he will find many places of refuge and abundance. “Anyone who migrates for God’s cause will find on earth many places for refuge and great abundance. He who leaves his home, fleeing from evil unto God and His Messenger, and is then overtaken by death, his reward is reserved for him with God.

Alloh – Mag'firatli, Rahmli. Note: the rules say never to write "Allah", so the translation uses the Uzbek word for God, "Alloh" is avoided. Corrected: Xudo – Mag'firatli, Rahmli.

God is Much-Forgiving, Merciful.” (Verse 100)

Biz bu oyatda Qur’onning inson muammolariga real yondashuvi, hijrat qilishga kirishgan kishining o‘sha davr sharoitida duch keladigan odatiy xavotirlariga qanday murojaat qilishini ko‘ramiz. Xuddi shunday yoki shunga o‘xshash xavotirlar istalgan vaqtda bunday safarga chiqqan har bir kishini bezovta qilishi mumkin. U bizga ajoyib aniqlik va ravshanlik bilan murojaat qiladi. Hijrat qiluvchi kishi qo‘rqadigan hech narsa yashirilmagan. Hech qanday xavf, jumladan o‘lim xavfi ham bir chetga surib qo‘yilmagan. Boshqa haqiqatlar orqali, shuningdek, Allohning O‘zidan kelgan kafolat orqali tasalli beriladi.

We see in this verse how the Qur’ān, in its realistic approach to human problems, addresses the normal apprehensions of someone embarking on migration in the sort of circumstances which prevailed at that time. The same or similar apprehensions may beset anyone who embarks on such a journey at any time. It addresses us with remarkable clarity and lucidity. Nothing that the migrant fears is concealed. No danger, including that of death, is dismissed out of hand. Reassurance is provided through other facts and through a guarantee from God Himself.

Yer yuzida sayr qilganingizda, agar kofirlar sizga zarar yetkazishidan qo'rqsangiz, namozni qisqartirishingizda gunoh yo'q. Albatta, kofirlar sizning ochiq dushmanlaringizdir. Siz mo'minlar orasida bo'lib, ularga namoz o'qitmoqchi bo'lganingizda, ulardan bir guruh qurollarini ushlagan holda siz bilan birga tursin. Ular sajda qilganlaridan so'ng, orqangizda tursinlar, namoz o'qimagan boshqa guruh esa oldinga kelib siz bilan birga namoz o'qisin, ular ham ehtiyot bo'lsin va qurollarini ushlab tursin. Kofirlar sizning qurolingiz va jihozingizdan g'aflatda qolishingizni xohlaydilar, toki bir hujum bilan ustingizga bostirib kelsinlar. Ammo yomg'ir sizni qiynasa yoki kasal bo'lsangiz, qurollaringizni qo'yishingizda gunoh yo'q; lekin doimo ehtiyot bo'lishingiz kerak. Albatta, Alloh kofirlar uchun xor qiluvchi azobni tayyorlab qo'ygan.

When you go forth on earth, you will incur no sin by shortening your prayers, if you have reason to fear that the unbelievers may cause you affliction. Truly, the unbelievers are your sworn enemies. When you are with the believers and about to lead them in prayer, let one group of them stand up with you, holding on to their weapons. Then, after they have prostrated themselves, let them be behind you, while the other group, who have not yet prayed, shall come forward and pray with you, and let these be on their guard, holding on to their weapons. The unbelievers would love to see you oblivious of your weapons and your equipment, so that they might swoop on you with one assault. But it is no offence for you to lay down your arms [while you pray] if you are bothered by heavy rain, or suffering from illness; but you must always be on your guard. God has prepared humiliating suffering for the unbelievers. (Verses 101-102)

Ushbu o‘rinda sura Alloh taolo tomonidan yer yuzida hijrat qilayotgan yoki sayr qilayotganlarga, jihod yoki savdo maqsadida chiqqanlarga beriladigan yengillik haqida so‘zlaydi — agar ular kofirlar tomonidan asir olinishdan yoki dinidan qaytarish uchun qiynalish va bosimga duch kelishdan qo‘rqsalar, namozni qisqartirish yengilligi. Bu yengillik har qanday musofirga, kofirlardan biror narsadan qo‘rqsa ham, qo‘rqmasa ham, beriladigan namozni qisqartirish yengilligidan farq qiladi. Oyatda nazarda tutilgan yengillik alohida turdagidir. «Agar yer yuzida sayr qilsangiz va kofirlar sizga fitna qilishlaridan qo‘rqsangiz, namozni qisqartirishingizda gunoh yo‘q. Albatta, kofirlar sizning ochiq dushmanlaringizdir». (101-oyat)

At this particular juncture, the sūrah speaks of the concession God gives to those who migrate or go forth on earth, either on jihād or on business, should they fear being taken prisoner by the unbelievers or fear being subjected to hardship and pressure to turn away from their faith. The concession is to reduce prayer. This is different from shortening prayers, which is a concession given to any traveller, whether he has anything to fear from the unbelievers or not. The concession to which the passage refers is a special type. “When you go forth on earth, you will incur no sin by shortening your prayers, if you have reason to fear that the unbelievers may cause you affliction. Truly, the unbelievers are your sworn enemies.” (Verse 101)

Qo‘rquv holatida, masalan jang vaqtida namozni qanday o‘qish kerakligi haqida turli olimlarning turli qarashlari mavjud. Ammo ularning barchasi ushbu matnga asoslanadi. Biz turli shakllarga batafsil to‘xtalmasdan, faqat umumiy mazmun bilan cheklanamiz.

There are various views held by different scholars as to how prayer should be conducted in a state of fear, as at the time of fighting. However, they are all based on this text. We will limit ourselves to the general outline, without going into the various forms suggested.

Mo'minlar orasida bo'lib, ularga namozni o'qitmoqchi bo'lganingizda, ulardan bir guruh sizning yoningizda tursin va qurollarini olsin. Ular sajda qilgach, orqangizda tursinlar. Hali namoz o'qimagan ikkinchi guruh kelib, siz bilan birga namoz o'qisin va ular ehtiyot bo'lib, qurollarini ushlab tursinlar. (102-oyat)

When you are with the believers and about to lead them in prayer, let one group of them stand up with you, holding on to their weapons. Then, after they have prostrated themselves, let them be behind you, while the other group, who have not yet prayed, shall come forward and pray with you, and let these be on their guard, holding on to their weapons. (Verse 102)

Ushbu oyat shuni anglatadiki, PayG'ambar ﷺ jangda mo''minlarga namoz o'qitganda, ularning bir qismi birinchi rak'atda u zot bilan birga turadi, boshqa qismi esa qurollarini qo'lida tutgancha ularning orqasida turib, ularni himoya qiladi. Birinchi guruh birinchi rak'atni tugatgach, orqaga qaytadi va qo'riqlash vazifasini egallaydi, o'zlarini qo'riqlab turgan ikkinchi guruh esa oldinga o'tib, PayG'ambar ﷺ bilan birga bir rak'at namoz o'qiydi. Imom ikki rak'atini tugatganda, u o'z namozini yakunlaydi. Keyin birinchi guruh ikkinchi guruh tomonidan qo'riqlangan holda ikkinchi rak'atni o'qib tugatadi. Ular tugatgach, ikkinchi guruh birinchi guruh tomonidan qo'riqlangan holda o'zining ikkinchi rak'atini tugatadi. Shunday qilib, ikkala guruh ham PayG'ambar ﷺ bilan birga namoz o'qigan bo'ladi, bu hukm uning o'rnini bosuvchi davlat rahbarlari hamda musulmon lashkarlarining sardorlari uchun ham xuddi shundaydir.

The verse suggests that when the Prophet leads the believers in prayer in battle, a section of them join him in the first rak`ah, while the other section stand behind them, weapons in hand, to protect them. When the first group complete the first rak`ah, they step back to take over the guard duty, while the other group who were guarding them step forward to join the Prophet in praying one rak`ah as well. When the imām finishes his two rak`ahs, he concludes his prayers. Then the first group complete their prayer with a second rak`ah, guarded by the second group. When they have finished, the second group completes their second rak`ah, while they are guarded by the first group. In this way, both groups have joined the Prophet in prayer, and the same applies to those who succeed him as heads of state or with the commanders of the Muslim armies.