Ushbu parcha insoniyat tarixida o‘xshashi yo‘q bir hikoyani aytadi. Bu hikoya o‘zi bilan Qur’on va bu Islom dini zarurat yuzasidan Allohdan kelganini isbotlaydi. Inson qanchalik yuksak va orzumand bo‘lmasin, qanchalik pokiza va axloqiy darajaga erishmasin, Alloh Taoloning O‘zi ilhom bermasa, bu oyatlarda belgilangan me’yorga o‘z kuchi bilan ko‘tarila olmaydi. Bu me’yor ufqda tortilgan chiziq kabi baland bo‘lib, odamlar uni faqat Islom orqali erisha oladilar. Islomni amalga oshirmasdan turib ular unga hech qachon erisha olmaydilar.

This passage tells of a story which is unparalleled in the history of mankind. It is a story that proves, on its own, that the Qur’ān and this religion of Islam must, by necessity, originate with God. Human beings, no matter how sublime or idealistic they may be and how high the standard of purity and morality they may achieve, cannot on their own raise themselves to the standard drawn in these verses without being inspired by God Himself. The standard is as high as a line drawn over the horizon which people can only attain under Islam. They will never be able to achieve it except through the implementation of Islam.

Shuni esda tutish kerakki, Madinadagi yahudiylar o'zlarining shafqatsiz hujumlarini butunlay Islomga va musulmonlar jamoasiga qarata edilar. Bu sura va undan oldingi ikki sura ushbu hujumlarning faqat bir qismini hamda ularning oddiy musulmonlarga ta'sirini bayon qiladi. Ular yolg'on mish-mishlarni tarqatar, mushriklarning musulmonlar jamoasiga nisbatan nafratini oshirar, munofiqlarni ruhlantirar va ularning musulmonlar birligini buzish harakatlariga yordam berar, shu tariqa odamlarni chalg'itar edilar. Ular hatto Payg'ambarning ﷺ rahbarligiga hujum qilib, uning vahiylari va Islom xabari haqida shubhalar tarqatar, musulmonlar jamiyatida nizo solishga urinar edilar. Ularning maqsadi har doim uni ichkaridan zaiflashtirish, shu bilan birga tashqi dushmanlarini ruhlantirish bo'lgan. Bularning barchasi Islom hali yangi bo'lgan, johiliyat davridan qolgan chidamli begona o'tlar orasidan zo'rg'a o'sib chiqayotgan yosh nihol kabi bo'lgan paytda sodir bo'lgan. Bundan tashqari, ba'zi musulmonlarni mushriklar, munofiqlar va yahudiylarning ba'zilari bilan bog'lab turgan qarindoshlik rishtalari va umumiy manfaatlar hali ham kuchli edi. Bularning barchasi yangi musulmon jamoasining birligi va uyg'unligiga haqiqiy xavf solar edi.

It has to be remembered that the Jews in Madinah aimed all their vicious attacks against Islam and the Muslim community. This sūrah and the preceding two sūrahs give an account of only some of these attacks and their effect on the Muslim rank and file. They spread false rumours, fed the idolators’ hatred of the Muslim community, encouraged the hypocrites and assisted their efforts to undermine the Muslims’ unity, thereby confusing people. They even attacked the Prophet’s leadership, spreading doubts about his revelations and the message of Islam, trying to sow discord within the Muslim society. Their aim has always been to weaken it internally while at the same time encouraging its external enemies. All this took place at a time when Islam was still new, a young shoot forcing itself out in the midst of persistent weeds remaining from the old days of ignorance. Moreover, bonds of kinship and common interests uniting some Muslims with some of the idolaters, hypocrites and Jews were still strong. All this represented a real danger threatening the cohesion and unity of the new Muslim community.

Biz bu Kitobni sizga haqiqatni bayon etuvchi qilib haqdan nozil qildik, toki odamlar orasida Alloh sizga ko‘rsatgan narsa bilan hukm qilasiz. Shuning uchun xiyonat qiluvchilar tarafini olib tortishmang. Allohdan mag‘firat so‘rang, chunki Alloh albatta Mag‘firat qiluvchi, Rahm qiluvchidir. O‘z nafslariga xiyonat qiluvchilar tarafida gapirmang. Albatta, Alloh xiyonat qiluvchi va gunohkor bo‘lgan kimsalarni sevmaydi. Ular odamlardan yashirinadilar, lekin Allohdan yashira olmaydilar. Kechasi ular Allohga yoqmaydigan so‘zlar haqida kelishib olganlarida, U zot ular bilan birga bo‘ladi. Alloh ular qilayotgan narsalarni to‘la biluvchidir. Mana, siz dunyo hayotida ularning tarafini olib tortishishingiz mumkin, lekin Qiyomat kunida ular uchun Alloh huzurida kim tortishadi yoki kim ularning vakili bo‘ladi?

We have bestowed this book on you from on high, setting forth the truth, so that you may judge between people in accordance with what God has taught you. Hence, do not contend with those who betray their trust. Seek God’s forgiveness, for God is indeed Much-Forgiving, Merciful. And do not argue on behalf of those who are false to their own selves. Indeed God does not love those who betray their trust and persist in sinful action. They conceal their doings from men, but they cannot conceal them from God; for He is present with them when, in the darkness of the night, they agree all manner of sayings which displease Him. God certainly encompasses [with His knowledge] whatever they do. You may well argue on their behalf in the life of this world, but who is there to argue on their behalf with God on the Day of Resurrection, or who will be their advocate? (Verses 105-109)

Uslub juda qat'iy bo'lib, haqiqat uchun g'azab bilan yo'g'rilgandek seziladi. Butun matnda adolatga bo'lgan haqiqiy tashvish his etiladi. Bunning birinchi jihati shundaki, Allohning Elchisiga eslatiladi: Allohning kitobi haqiqatan ham yuqoridan unga nozil qilingan, shunda u odamlar o'rtasida Alloh unga haqiqiy ilmdan o'rgatganiga muvofiq hukm qilsin. Bu eslatmadan so'ng unga hech qachon omonatga xiyonat qilganlarni himoya qilmaslik buyrug'i beriladi. U ularning tarafida turmasligi va ular nomidan bahslashmasligi kerak. Shuningdek, unga bunday himoya uchun aytilgan bahslar sababli Allohdan mag'firat so'rash buyurilади: "Biz bu kitobni sizga haqni bayon etgan holda yuqoridan nozil qildik, toki Alloh sizga o'rgatganiga muvofiq odamlar o'rtasida hukm qilasiz. Shuning uchun omonatga xiyonat qilganlar bilan bahslashmang. Allohdan mag'firat so'rang, chunki Alloh albatta Ko'p Mag'firat qiluvchi, Rahmli Zotdir." (105-106-oyatlar)

The style here is very firm, smacking of anger in support of the truth. Real concern for justice is felt throughout the passage. The first aspect of this is the reminder to God’s Messenger of the fact that God’s book was, in truth, bestowed on him from on high so that he may arbitrate between people in accordance with what God imparted to him of true knowledge. This reminder is followed by an order requiring him never to defend those who betray their trust. He must not contend for them or argue on their behalf. He is further directed to seek God’s forgiveness for such arguments in their defence: “We have bestowed this book on you from on high, setting forth the truth, so that you may judge between people in accordance with what God has taught you. Hence, do not contend with those who betray their trust. Seek God’s forgiveness, for God is indeed Much-Forgiving, Merciful.” (Verses 105-6)

Sūrah ning xiyonat qilgan shaxslarga qarshi qattiq norozilik bildirgan, shuningdek ularning nomidan bahs yuritayotganlarni qattiq qoralagan joyidan so'ng, bu ishga, uning oqibatlariga, hisob-kitobga va mukofotga oid umumiy qoidalarni, shuningdek adolatli mukofotning umumiy tamoyilini bayon etadi. Xudo barcha bandalariga mutlaq adolat bilan muomala qiladi. U bandalaridan o'z munosabatlari va bitimlarida xuddi shu qoidaga amal qilishlarini talab qiladi. Ular mukammal adolat me'yorlariga amal qilish uchun qo'llaridan kelganicha harakat qilishlari kerak: "Kim yomonlik qilsa yoki o'z jonига zulm qilsa, so'ng Xudodan mag'firat so'rasa, Xudoni Juda Kechiruvchi, Rahmli deb topadi. Kim gunoh qilsa, u o'z zarariga qiladi. Xudo, albatta, Hammasini Biluvchi, Donodir. Kim xato yoki gunoh qilib, so'ng uni begunoh kishiga yuklasa, u o'ziga ham yolg'on, ham ochiq gunohni yuklagan bo'ladi." (110-112-oyatlar)

Having stated its angry case against individuals who betray their trust, coupled with its strong censure of those who argue on their behalf, the sūrah states the general principles applicable to this deed, its effects, reckoning and reward, as well as the overall principle of just reward. It is with absolute justice that God deals with all His servants. He requires them to try their best to implement the same rule in their dealings and transactions. They should endeavour as hard as they can to adopt these standards of perfect justice: “He who does evil or wrongs his own soul, and then prays to God to forgive him, shall find God Much-Forgiving, Merciful. For he who commits a sin, does so to his own hurt. God is indeed All-Knowing, Wise. But he who commits a fault or a sin and then throws the blame therefore on an innocent person, burdens himself with both falsehood and a flagrant sin.” (Verses 110-112)

Ushbu uchta oyat Allohning bandalariga munosabatida qo‘llaydigan umumiy tamoyillarni belgilab beradi. Odamlar bir-birlari bilan va Alloh bilan munosabatlarida bularni qo‘llashga qodirdirlar. Agar shunday qilsalar, o‘zlarini ko‘p zararlardan asrab qoladilar.

These three verses lay down the general principles that God applies in the treatment of His servants. People are well able to implement these in dealing with one another and with God. If they do, they spare themselves much harm.

Birinchi oyat tavba qilish uchun eshikni keng ochib qo'yadi: kim Allohning mag'firatini va qabulini istasa, u uchun yo'l ochiqdir. "Kim yomonlik qilsa yoki o'z jonига zulm qilsa, so'ngra Allohdan mag'firat so'rasa, u Allohni Ko'p mag'firat qiluvchi, Rahmli deb topadi." (110-oyat) Alloh bor, U gunohlarni kechirishga va o'ziga tavba bilan murojaat qilgan har bir kishiga Ulug' marhamatini ato etishga tayyordir. Har qanday yomonlik qiluvchi o'ziga va boshqalarga zulm qiladi. Agar uning gunohli ishi faqat o'z shaxsiga ta'sir qilsa, u faqat o'ziga zulm qilgan bo'lishi mumkin. Qanday bo'lmasin, Rahmli va Mehribon bo'lgan Alloh o'z mag'firatini so'raganlarni har doim qabul qiladi va ularga mag'firatini hamda rahmatini ravo ko'radi. Ular bilan Uning o'rtasida hech qanday shart, hech qanday shafoatchi va hech qanday to'siq yo'q. Qachonki ular tavba bilan Unga yuzlansa, U ularga qabul bilan yuzlanadi va ularga Ulug' marhamatini ato etadi.

Nihoyat, Alloh O'z Elchisiga suiqasd qiluvchilarning hiylasidan uni saqlagani uchun ato etgan ne'matini eslatadi. U ularning rejasini fosh etdi, ular o'z fitnalarini yashirishga urinib, odamlar nima reja tuzganlarini bilmasligi uchun harakat qilgan edilar. Ammo ular barcha reja-niyatlarini biluvchi Xudodan yashira olmaydilar. Xudo Elchisiga O'zining ne'matlarini ham eslatadi: U unga vahiy va hikmat, shuningdek, u bilmagan narsalarni bilish ilmini bergan. Bu barcha insoniyat uchun ulug'vor ne'mat bo'lib, Xudo nazdidagi eng oliy va eng sharafli ne'mat hisoblanadi: «Agar Allohning sizga bo'lgan fazli va rahmati bo'lmaganida, ularning bir qismi sizni albatta adashtirmoqchi bo'lgan bo'lardi».

Finally, God tells His Messenger of the favour He gave him when He protected him from deception by the conspirators. He, thus, exposed their plot by which they tried to conceal matters so that people would not know what they had plotted. Yet they do not hide themselves from God Who is aware of all their plotting. God also reminds His Messenger of His favours by which He gave him revelations and wisdom, as well as knowledge of what he did not know. This is a favour to all mankind represented by the noblest and most honourable one in God’s sight: “But for God’s grace to you and His mercy, some of them would indeed endeavour to lead you astray.

Ular faqat o‘zlarini adashtiradi, sizga hech qanday zarar yetkaza olmaydilar. Sizga Alloh kitobni va hikmatni nozil qildi hamda sizga bilmagan narsangizni o‘rgatdi. Sizga Allohning fazli ulug‘dir.

Yet none but themselves do they lead astray. Nor can they harm you in any way. It is God who has bestowed this book on you from on high and given you wisdom, and has taught you what you did not know. God’s favour on you is great indeed.” (Verse 113)

Bu, Allohning ulug‘ Elchisi Muhammadni (ﷺ) haqiqat va adolat yo‘lidan chetga burish uchun uning dushmanlari tomonidan qilingan ko‘plab va turli-tuman urinishlardan biri edi. Ammo har safar Xudo unga mo‘l-ko‘l inoyat ato etdi va makr qiluvchilarni o‘z qilmishlaridan pushaymon bo‘lishga hamda adashishga botishga qoldirdi. Payg‘ambar Muhammad (ﷺ) tarixi shunday urinishlar, dushmanlarining muvaffaqiyatsizligi va har safar Xudo uni to‘g‘ri yo‘lga yo‘llagani sabab bo‘lgan o‘z muvaffaqiyatiga to‘la. Bu oyatda Xudo unga Uning inoyati va marhamatlarini eslatadi va shu bilan birga, bunday odamlarning unga hech qanday zarar yetkaza olmasligiga uni ishontiradi. Bu o‘zi ham Ilohiy inoyatning namunasidir.

This was but one of the numerous and diverse attempts which the enemies of Muĥammad, God’s noble Messenger, tried in order to divert him away from the path of truth and justice. Each time, however, God bestowed on him grace in abundance, leaving the schemers to rue their actions and sink into error. The history of the Prophet Muĥammad, (peace be upon him), is full of such attempts, the failure of his enemies and his own success when God guided him every time to the right way. In this verse, God reminds him of His grace and favours, reassuring him at the same time that such people will not harm him in the least. That in itself is an act of Divine grace.