Ushbu yangi matn Islom e'tiqodining markaziy tamoyili — Xudoning birligini ta'kidlovchi takror bilan boshlanadi. Shu asosda u Musulmon jamoasi va boshqa guruhlar o'rtasidagi munosabatlarni tartibga solish uchun bir qator qoidalarni belgilaydi. Matnda munofiqlarga munosabat masalasida musulmonlarning ikki guruhga bo'linishi, ularning turli qarashlarga ega ekanligi qoralanadi. Ko'rinishidan, bu Madinada yashamagan ma'lum bir munofiqlar guruhiga tegishli. Ushbu qoidalar va qoralash Qur'onda qonun yoki amaliy ko'rsatma zikr etilgan har qanday holatda eng aniq bayon etilgan xuddi shu Islomning markaziy tamoyiliga asoslangan. Shuni ta'kidlash kerakki, bu qoidalar insoniyat tarixida xalqaro munosabatlarni tartibga solish uchun Islom birinchi bo'lib bayon etgan qoidalarning faqat bir qismidir. Ilk bor bu munosabatlar yalang'och kuchdan boshqa asosga ega bo'ldi.

This new passage begins with an emphatic reiteration of the central principle of Islamic faith, declaring God’s oneness. It goes on to formulate on this basis a number of provisions to organise relations between the Muslim community and other groupings. The passage includes a denunciation of the division of Muslims into two groups with different views with regard to the treatment of hypocrites. It seems that this relates to a particular group of hypocrites who did not live in Madinah. These provisions, as well as the denunciation, are based on the same central principle of Islam which is stated most clearly whenever a piece of legislation or a practical directive is mentioned in the Qur’ān. It should be stated that these provisions constitute only a part of the rules which Islam was the first to enunciate in human history for the regulation of international relations. For the first time ever, these relations have a basis other than brute force.

Xalqaro huquqqa va bu huquqqa asoslanib vujudga kelgan barcha xalqaro tashkilotlarga qaramay, Yevropa bu yo'nalishda faqat o'n yettinchi asrda (Hijriy taqvimning o'n birinchi asrida) harakat qila boshladi. Umuman olganda, bu huquq nazariy bo'lib qolmoqda, xalqaro tashkilotlar esa, asosan, buyuk davlatlarning maqsad-niyatlarini yashirish vositalaridir. Ularni adolat o'rnatishni maqsad qilgan deb hech qanday holda atash mumkin emas. Ular teng kuchga ega kuchlar o'rtasidagi nizolar natijasida vujudga kelgan. 14 Qachonki bu muvozanat bir yoki boshqa tomonga keskin og'sa, xalqaro huquqlar arzimas narsaga aylanadi va xalqaro tashkilotlar tishsiz bo'lib qoladi.

Despite its international law and all the international organisations that have come into existence on the basis of such law, Europe began moving in this direction only in the seventeenth century (the eleventh century of the Islamic calendar). Generally speaking, this law remains theoretical, and international organisations are, on the whole, devices to conceal the ambitions of the great powers. In no way can they be described as aiming to ensure that justice is done. They have come into existence as a result of disputes between forces of equal strength. 14 Whenever this balance is heavily tilted one way or the other, international laws become of little value and international organisations have no teeth.

Avvalo, ushbu parcha Islom jamiyatining asosini tashkil etuvchi asosiy tamoyil bilan boshlanadi. "Undan boshqa iloh yo'q Allohdir. U sizlarni, shubhasiz kelishi aniq bo'lgan Qiyomat kunida, albatta to'playdi. Allohdan ko'ra rostgo'yroq kim bor?" (87-oyat) Qalblarni tarbiyalashda, odamlarni ta'lim-tarbiya berishda, musulmon jamoasini barpo etishda va unga o'ziga xos shakl hamda qonun berishda Islom Xudoning birligini va koinotda yagona iloh ekanligini e'lon qilish tamoyilidan boshlanadi. Musulmon jamoasi uchun ichki qonun chiqarilayotgan bo'lsinmi yoki xalqaro munosabatlarga oid qonun bo'lsinmi, bu holat bir xil. Shu sababli tashqi munosabatlarga oid ko'plab qoidalarni o'z ichiga olgan ushbu parcha ham aynan shu markaziy tamoyil bilan boshlanadi. Islam tizimi qalblarni tarbiyalash va odamlarga ta'lim berish ishini oxirat ishonchidan, ya'ni Xudoning barcha yaratiqlarini to'plab, ularga bu dunyoda berilgan imkoniyatlar bilan qilgan ishlari hisobini so'rashidan boshlaydi.

To start with, this passage begins with the basic principle central to the foundation of Islamic society. “God, save whom there is no deity, will surely gather you all together on the Day of Resurrection, which is sure to come, no doubt. Whose word could be truer than God’s?” (Verse 87) In the cultivation of hearts and the education of people, as well as in establishing a Muslim community and giving it a distinctive shape and law, Islam begins with the basic principle of declaring the oneness of God and that He is the only deity in the universe. The same holds true whether the legislation to be enacted is an internal one for the Muslim community or whether it relates to international dealings. Hence, the passage which includes a host of provisions for external relations opens with the same central principle. It is from believing in the hereafter and the gathering by God of all His creatures, so that they may account for what they have done with the chances He has offered them in this life, that the Islamic system begins its work to cultivate hearts and educate people.

Maqsad musulmonlarda islomiy qonunlar va ko‘rsatmalarga nisbatan kuchli mas’uliyat hissini uyg‘otish hamda ularning inson hayotidagi amalda qo‘llanishini ta’minlashdir. Har bir narsa har bir inson uchun belgilangan imtihonning bir qismidir. Har kim o‘zining barcha amallari uchun, katta yoki kichik bo‘lishidan qat’i nazar, hisob beradi. Bu barcha qonunlarning to‘g‘ri ijro etilishining eng ishonchli kafolatidir. Bu kafolat inson qalbining chuqur qatlamlarida mustahkam ildiz otgan kafolatdir. U insonga doimo sezgir va uyg‘oq vijdon ato etadi; tashqi nazorat qiluvchi barcha qo‘riqchilar chuqur uyquga ketganda ham, bu vijdon hushyor turadi. Bu Allohning kalomi va Uning va’dasidir: “Allohdan ko‘ra rostgo‘y kim bo‘lishi mumkin?” (87-oyat)

The aim is to provide Muslims with a keen sense of commitment to Islamic laws and directives and their operation in human life. Every little thing is part of the test set for every individual. Everyone will be held to account for all his deeds, large or small. This is the surest guarantee for the proper enforcement of all laws. It is a guarantee that is well rooted in the depths of the human soul. It gives it an ever sensitive conscience that remains alert when every external watch guard goes into deep slumber. This is God’s Word and His promise: “Whose word could be truer than God’s?” (Verse 87)

Keyingi oyat musulmon jamoasining munofiqlarga nisbatan qat'iy munosabat bildirishdagi ikkilanishini tanqid qiladi. Ko'rinishidan, musulmon jamoasi ikki fikrda edi va bu Madinadan tashqaridagi bir guruh munofiqlar bilan munosabatlari borasida ba'zi bahslarga sabab bo'ldi. Tanqid shuni aniq ko'rsatadiki, Islom bunday masalalarda faqat qat'iy munosabatni qabul qiladi. U musulmon jamoasining bunday muammoga yondashuvida hech qanday ikkilanishga yo'l qo'ymaydi. Bunday ikkilanish esa ularning ko'rsatayotgan soxta ko'rinishini qabul qilish demakdir.

The next verse criticises the Muslim community’s hesitation to adopt a firm attitude towards the hypocrites. The Muslim community was apparently in two minds, leading to some controversy with regard to its relationship with a group of hypocrites from outside Madinah. The criticism makes it clear that Islam only accepts a firm attitude in such matters. It allows for no hesitation in the Muslim community’s approach to such a problem. Such hesitation means accepting the pretence they offer.

Bu faqat aniq belgilangan harakat rejasiga asoslanganda amalga oshirilishi mumkin.

This can only be done if it is based on a clearly defined plan of action.

Nega siz munofiqlar haqida ikki guruhga bo‘linib qolasiz, holbuki Alloh ularni o‘z gunohlari sababli o‘zidan rad etgan-ku? Sizlar Alloh adashtirib qo‘ygan kimsani to‘g‘ri yo‘lga boshlamoqchimisiz? Alloh adashtirib qo‘ygan kishi uchun hech qanday yo‘l topa olmaysiz.

How could you be divided into two groups concerning the hypocrites, when God Himself has cast them off because of their guilt? Do you seek to guide those whom God has let go astray? For him whom God lets go astray you can never find any way.

(88-oyat)

(Verse 88)

Biz bu Qur’on oyatida qaysi munofiqlar guruhi nazarda tutilganini bildiruvchi ikkita rivoyatga egamiz. Birinchisi, Imom Aĥmad rivoyat qilgan bo‘lib, Payg‘ambarning (ﷺ) sahobasi Zayd ibn Sobit (ra) dan naql qiladi: Payg‘ambar ﷺ Uhud tomon [lashkar bilan] chiqdilar. Biroq ular bilan birga borganlarning ba’zilari orqaga qaytishga qaror qildilar. Sahobalar bu orqaga qaytganlar bilan nima qilish kerakligi borasida ikki guruhga bo‘lindi. Bir guruh ularni o‘ldirish kerak, deydi. Boshqa guruh esa ularga qarshi chiqib, ular mo‘min kishilar, deydi. Shunda mazkur Qur’on oyati nozil bo‘ldi, unda musulmonlar bu masalada yagona munosabatda bo‘lishlari kerakligi masalasi ko‘tarildi. Payg‘ambar ﷺ dedilar: “Bu shahar Toiba [Madinaning boshqa nomi bo‘lib, yaxshi va fazilatli shahar degani]dir. U yomonlikni xuddi po‘lat eritgich temirdagi begona aralashmalarni chiqarib tashlagani kabi chiqarib tashlaydi.” (al-Buxoriy va Muslim rivoyat qilgan.)

Ular siz ham ular kabi kofir bo‘lishingizni xohlaydilar, toki hammangiz teng bo‘lasiz. Shuning uchun ular Alloh yo‘lida hijrat qilmagunlaricha, ularni do‘st tutmang. Agar ular yuz o‘girsalar, ularni tutib, qayerda topsangiz, o‘ldiring. Ulardan hech birini do‘st yoki yordamchi qilib olmang. (89-oyat)

They would love to see you disbelieve as they themselves disbelieve, so that you may be all alike. Do not, therefore, take them for your allies, until they migrate for God’s cause. If they turn against you, then seize them and kill them wherever you my find them. Do not take any of them for your ally or supporter. (Verse 89)

Bu oyat munofiqlarning xulq-atvori va niyatlarini yanada ochib beradi. Ular nafaqat xatoni hidoyat o'rniga tanlaganliklari, va ularning amallari hamda yomon niyatlari sabab Alloh ularni yanada adashtirib qo'yganligi emas, balki mo'minlarni to'g'ri yo'llaridan xatoga burib yuborishga ataylab uringanlar: "Ular kufr keltirganlaringizdek, siz ham kofir bo'lishingizni, shunda hammangiz barobar bo'lishingizni xohlaydilar". Ular mo'minlar bilan bir xil gaplarni takrorlashlari, yagona Alloh va Muhammad ﷺ ning risolatiga iymon keltirganliklarini bir xil e'lon qilganliklariga qaramay, ularning Islom dushmanlariga amaliy yordami og'zaki bayonotlarini yolg'on chiqaradi. Shunga qaramay, ular bunga ham qanoat qilmaydilar.

This verse moves another step closer to exposing the attitude and intentions of the hypocrites. It is not only that they have chosen error in preference to Divine guidance and that their deeds and bad intentions have merited that God lets them go further astray, but they have deliberately tried to divert the believers off their right course into error: “They would love to see you disbelieve as they themselves disbelieve, so that you my be all alike.” Despite the fact that they repeat the same statements as the Muslims, and they have made the same declaration of believing in the oneness of God and in the messages of Muĥammad (peace be upon him), their practical support to the enemies of Islam belie their verbal statements. Nevertheless, they are not satisfied with that.

Haqiqatni ongli ravishda rad etgan kishi, iymon yer yuzida o‘z ta’sirini davom ettirib, mo‘minlarni o‘ziga jalb etayotganini ko‘rganda xursand bo‘lmaydi. U o‘zida bor barcha vositalarni ishga solib, musulmonlarni yana kufrga qaytarish, ular ham o‘zi kabi ahvolga tushishi uchun qattiq harakat qilishi kerak deb hisoblaydi. Bu munofiqning haqiqiy munosabatining dastlabki ta’rifidir. U iymon haqida “yumshoq” tushunchaga joy qoldirmaydi. Iymon talab qiladigan narsa shuki, amal og‘zaki bayonlarga mos bo‘lishi kerak, aniq qilib aytadi. Agar amallar so‘zlarni yolg‘onga chiqarsa, so‘zlarning hech qanday ahamiyati yo‘q.

One who consciously rejects the true faith does not feel happy when faith continues to make its presence felt on earth and attracts believers. He feels that he must work hard, utilising all his devices, to turn the Muslims back to disbelief so that they are in the same position as he. This is an initial definition of the hypocrite’s real attitude. It leaves no room for a “wet” concept of faith. It makes absolutely clear that faith requires that action be consistent with verbal statements. Words have no significance if actions belie them.

Shu tariqa bilan, sūra munofiqlarga qarshi aniq hukmini bayon qilib, kofirlar tarafini olgan, lekin o'zini musulmon deb da'vo qiluvchilar haqida, endi istisno beradi: o'z qavmi bilan emas, balki musulmon jamoasi bilan ahd yoki sulh shartnomasi bo'lgan kishilarga panoh izlaganlar haqida. Bunday jamoa uchun belgilangan munosabat endi ularga ham tegishli bo'ladi: "Lekin ular orasidan sizlar bilan o'rtalarida ahd bo'lgan qavm bilan aloqasi bo'lganlar bundan mustasno." (90-oyat)

Having thus given a clear verdict against those who side with the unbelievers despite their claims to be Muslims, the sūrah states an exception in the case of those who seek refuge with people who have a covenant or a treaty with the Muslim community. The attitude determined for such a community now also applies to them: “Except in the case of those of them who have ties with people to whom you yourselves are bound by a covenant.” (Verse 90)

Biz ko'ramizki, Islom tinchlikni afzal ko'radi, qachonki tinchlik uchun imkoniyat bo'lsa va bu uning xabarni odamlarga erkin yetkazish va ularga erkin tanlov berish ishini to'sib qo'ymasa. Hech narsa va hech kim Islomni odamlarga yetkazish harakatiga qarshi kuch ishlatish imkoniyatiga ega bo'lmasligi kerak. Musulmonlarning xavfsizligi kafolatlanishi lozim. Ular fitna xavfiga yoki Islom xabariga tahdidga duchor bo'lmasligi kerak, aks holda uning harakatlari to'silishi mumkin. Shu sababli, musulmonlar bilan shartnoma yoki ahd bilan bog'langan biror guruh orasida panoh topgan va yashayotgan kishilar o'sha odamlar bilan yashayotgan kishilarga berilgan muomalaning o'zini oladilar. Ularga ham xuddi shu tinchlik holati tatbiq etiladi. Bu Islomning tinchliksevar tabiatiga aniq dalildir.

We see here that Islam prefers peace whenever there is room for peace which does not impede its work of freely conveying its message to people and allowing them free choice. Nothing and no one should be in a position to use force against the effort to convey Islam to people. The security of the Muslims should be guaranteed. They must not be exposed to any danger of sedition or to threats to the Islamic message which may cause its efforts to be hampered. For this reason, those who seek refuge and live with any group of people who are bound by a treaty or a covenant with the Muslims enjoy the same treatment as the people with whom they live. The same state of peace applies to them. This is clear evidence of the peaceful nature of Islam.

Imprisonlash va o'ldirish (qatl etish)dan ozod qilish yana o'sha shaxslar, qabilalar yoki jamoalar uchun ham belgilangan, ular neytral pozitsiyani tutadilar, ya'ni o'z xalqi bilan musulmonlar o'rtasida bo'layotgan urushga qo'shilmaydilar. Ularning yuragi yo o'z xalqi bilan birga musulmonlarga qarshi, yoki musulmonlar bilan birga o'z qarindoshlariga qarshi urushish fikridan qo'rqadi. Bu odamlar hech qanday dushmanlik harakatlariga kirishni istamay, chetda turadilar: “Yoki sizlar bilan urushishdan, yoxud o'z qavmlari bilan urushishdan ko'ngli qisilib, sizlarga kelganlar (bundan mustasno)”. (90-oyat)

Yuqorida aytilganlarning barchasi Musulmon jamoasi bilan boshqa guruhlar o'rtasidagi munosabatlarga taalluqlidir. Endi surah musulmonlarning o'zaro munosabatlari haqida so'z yuritadi, ularning yurtlari qanchalik uzoqda bo'lishidan qat'i nazar. Ayon bo'lganidek, muayyan jinoyatlar uchun jazo tariqasidan tashqari, musulmonlar o'rtasida urush yoki qotillik bo'lishi mumkin emas. Gap shundaki, musulmonlar o'rtasida mavjud bo'lgan iymon rishtasidan ustun turadigan biror vaziyat bo'lishi mumkin emas. Shu sababli, hech bir musulmon boshqa musulmonni o'ldirishi mumkin emas, chunki ular o'rtasida bu mustahkam iymon rishtasi mavjudligini biladi. Bunday qotillik faqat xato tufayli sodir bo'lishi mumkin.

All the foregoing applies to relations between the Muslim community and other camps. The sūrah now moves on to speak of internal relations among Muslims, no matter how distant their countries are. It is clear that there can be no fighting or killing among Muslims except by way of punishment for certain crimes. The point is that there can be no situation superseding the relationship of faith that exists between Muslims. Hence, no Muslim may ever kill another Muslim, knowing that this strong tie of faith exists between them. Such killing may only happen by mistake.

Shu imkoniyat mavjud ekan, unga muayyan huquqiy qoidalar tegishli bo'ladi. Qasddan qotillikka kelsak, u shunday dahshatli jinoyatki, uni hech qanday kafforat bilan yuvib bo'lmaydi. Bu Islomning barcha chegaralarini buzadigan narsadir.

Since this is a possibility, it requires certain legal provisions. As for deliberate killing, it is a crime much too ghastly to be erased by any atonement. It is something that transgresses all boundaries of Islam.

Mo'minga hech qachon mo'minni o'ldirish joiz emas, faqat xato bilan bo'lsa bundan mustasno. Kim mo'minni xato bilan o'ldirsa, u bir mo'min qulni ozod qilishi va uning oila a'zolariga diyat to'lashi kerak, agar ular sadaqa tariqasida kechsalar bundan mustasno. Agar o'ldirilgan kishi sizlarga qarshi urushayotgan qavmdan bo'lsa, o'zi esa mo'min bo'lsa, qotil bir mo'min qulni ozod qilsin. Agar u (o'ldirilgan kishi) sizlar bilan ahd tuzgan qavmdan bo'lsa, unda jazo — uning oila a'zolariga to'lanadigan diyat va bir mo'min qulni ozod qilishdir. Kimda bunga imkoni bo'lmasa, ketma-ket ikki oy ro'za tutsin. Bu Alloh tomonidan belgilangan tavba-kafforatdir. Alloh hamma narsani biluvchi, hikmat egasidir. (92-oyat)

Never should a believer kill another believer, unless it be by mistake. He who kills a believer by mistake must free a believing soul from bondage and pay an indemnity to his family, unless they forego it by way of charity. If the victim belonged to a people who are at war with you, while he himself was a believer, then let his killer free a believing soul from bondage. If he (the victim) belonged to a people with whom you are bound by a covenant, then the penalty is an indemnity to be paid to his family and the freeing of a believing soul ,from bondage. He who cannot afford the wherewithal must fast for two consecutive months. This is the atonement ordained by God. God is All- Knowing, Wise. (Verse 92)

Yuqoridagilarning barchasi tasodifiy qotillikka taalluqlidir. Mo''min kishini ataylab o''ldirish esa shunday dahshatli jinoyatki, uning qalbida imonning biror zarrasi bor hech kim uni sodir etmaydi. Bunga hech qanday diyat (tovon) yoki qul ozod qilish bilan kafforat berib bo''lmaydi. Bu holatdagi jazoni Allohning O''zi belgilaydi: "Kim bir mo''minni ataylab o''ldirsa, uning jazosi – jahannamdir, u unda abadiy qoladi. Alloh unga g''azablanadi, uni la''natlaydi va unga ulkan azob tayyorlab qo''yadi." (93-oyat)

All the foregoing applies to accidental killing. A deliberate murder of a believer is a crime too horrendous to be committed by anyone who has any trace of faith in his heart. It cannot be compensated for by any indemnity or by setting slaves free. The punishment in this case is exacted by God Himself: “He who deliberately kills a believer, his punishment is hell, therein to abide permanently. God will be angry with him, and will reject him, and will prepare for him a dreadful suffering.” (Verse 93)

Bu shunday qotillik jinoyatiki, unda jabrlanuvchi faqat hech qanday asossiz o‘ldirilgan inson emas. U yana Alloh tomonidan bir musulmon bilan boshqa musulmon o‘rtasida o‘rnatilgan oliy va juda aziz bog‘liqlikni ham yo‘q qiladi. Bu jinoyat Xudoga iymon keltirish g‘oyasining o‘ziga qarshi qilingan jinoyatdir. Shu sababli, ko‘pincha uni umuman imonni inkor etish bilan bog‘lashadi. Payg‘ambarning amakivachchasi Ibn `Abbos ham ulug‘ olimlardan bo‘lib, bunday jinoyatning tavbasi qabul qilinmaydi, deb hisoblaydilar.

It is a crime of murder wherein the victim is not merely the human being who is killed without any justification whatsoever. It also kills the noble and dearly cherished tie established by God between one Muslim and another. It is a crime against the very idea of believing in God. For this reason, it is often associated with denying faith altogether. Some scholars of high standing including Ibn `Abbās, the Prophet’s cousin, are of the opinion that no repentance of such a crime is acceptable.

Boshqa olimlar esa, bunga qarshi, bu fikrni rad etib, Qur’onning quyidagi oyatiga suyanadilar: “Albatta, Alloh O‘ziga sherik keltirilishini kechirmaydi, bundan boshqasini U xohlagan kishisiga kechiradi.” (116-oyat) Bu olimlar, musulmonni ataylab o‘ldirgan kishi ham Allohning mag‘firatidan umid qilishi mumkin, deydilar. Ular ushbu qotilning doimiy ravishda do‘zaxda qolishi haqidagi bayonni, bunday odamning manzili uzoq muddat davomida do‘zax bo‘lishini anglatadi, deb izohlaydilar.

Other scholars who disagree, rely for their argument on the Qur’ānic verse which states: “God does not forgive that partners should be associated with Him, but He forgives any lesser sin to whomever he wills.” (Verse 116) These latter scholars say that a deliberate murderer of a Muslim may still hope for God’s Forgiveness. They explain the statement that such a killer shall abide permanently in hell as signifying that hell will be his abode for a very long time.