Ushbu parcha Muslim jamoasining Alloh belgilagan maqomga erishishi yo'lidagi ta'lim jarayonidagi yana bir bosqichni ifodalaydi. U Alloh tomonidan "insoniyat uchun yaratilgan eng yaxshi ummat" deb ta'riflangan. Shu bilan birga, bu parcha inson qalbini tarbiyalash va uni barcha og'ishish hamda xatolardan poklashga qaratilgan izchil yo'nalishning bir qismidir. Bu yo'nalish inson qalbining murakkabligini, tabiatini, istaklarini, intilishlarini, qobiliyatini va salohiyatini biladigan Yaratuvchi – Xudo tomonidan belgilangan yo'nalishdir.

This passage provides another module in the process of the Muslim community’s education to achieve the status God has assigned to it. He, Himself, describes it as “the best community ever raised for mankind.” At the same time, it is part of the consistent line of action aiming to educate the human soul and cure it of all deviation and error. It is a line determined by God, the Creator of the human soul who knows its complexity, nature, desires, aspirations, ability and potential.

Ushbu modul barcha avlodlarga taalluqli bo‘lgan asosiy ta’lim jarayonini bayon etadi, uning maqsadi odamlarni qaysi darajada bo‘lishidan qat’i nazar, Islom insoniyatdan erishishni istagan yuksak darajalarga ko‘tarishdir. Shu bilan birga, u Qur’on murojaat qilgan birinchi musulmon jamoasining o‘sha paytdagi holatini ham ko‘z oldimizga keltiradi. Bu jamoaning barcha insoniy jihatlari, jumladan, kuchli va zaif tomonlari, johiliyat davridan qolgan izlar hamda tabiiy his-tuyg‘ulari bilan birga, uning haqqoniy surati namoyon bo‘ladi. Shuningdek, u inson qalbini tarbiyalash va mustahkamlashning, uni Islom haqiqatiga sobit turishga da’vat etishning islomiy usulini ko‘rsatadi, bunga qiyinchilik va qurbonlik kabi barcha zarur narsalar ham kiradi.

This module outlines the basic education process which applies to all generations, and which aims to elevate people from whatever standard they may be at to the heights Islam wants mankind to achieve. At the same time, it gives us a picture of the prevailing situation of the first Muslim community addressed by the Qur’ān. It gives a true image of that community with all its human aspects, including its strengths and weaknesses, traces of their past days of ignorance and their instinctive feelings. It shows the Islamic method of treating and strengthening the human soul, and encouraging it to stick to the truth of Islam, with all that involves of hard work and sacrifice.

Passaj Musulmon jamoatiga o'z vazifasidan kelib chiqadigan burchlarni bajarishga chaqiriq bilan boshlanadi. Bu tarixda bu Musulmon jamoatidan boshqa hech kim erisha olmagan mutlaq adolatni o'rnatishni anglatadi. Bu shunday adolat standartiki, u jamoatdan Alloh bilan bevosita munosabatda bo'lishni talab qiladi, har qanday his-tuyg'u, xurofot yoki manfaatni, jumladan ko'pincha jamoa yoki millat manfaatlari deb ataladiganlarni ham chetga surib qo'yishni talab qiladi. Uning yagona maqsadi Uning roziligini qozonishga olib boradigan, Xudodan qo'rqadigan yo'lni saqlashdir. Bu, sura o'ninchi bobda noto'g'ri ayblangan yahudiy holatida allaqachon misol qilib keltirgan adolatning o'zginasidir.

Ey iymon keltirganlar! Odillikni mahkam tutib, Alloh uchun guvohlik berishda doim sobit bo‘linglar, garchi bu o‘zlaringizga, ota-onangizga yoki qarindoshlaringizga qarshi bo‘lsa ham. Guvohlik berilayotgan kishi boy bo‘lsinmi, yo kambag‘al bo‘lsinmi, Ollohning haqi ularning ikkovidan ham ustundir. Shuning uchun adolatdan chetga chiqmaslik uchun nafsingizga ergashmang. Agar haqiqatni buzsangiz yoki adolat qilishdan bosh tortsangiz, bilingki, Alloh qilayotgan barcha ishlaringizdan albatta xabardordir. (135-oyat)

Believers! Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God, even though it be against yourselves, or your parents and kin. Whether the person concerned be rich or poor, God’s claim takes precedence over [the claims of] either of them. Do not, then, follow your own desires, lest you swerve from justice. If you distort [the truth] or decline to do justice, then [know that] God is indeed aware of all that you do. (Verse 135)

Bu imonli kishilarga qaratilgan murojaat bo‘lib, ularning yangi va noyob maqomidan kelib chiqadi. Ushbu maqom ularning jamoasining haqiqiy qayta tirilishini ta’minlaydi. Darhaqiqat, ular ruhlar, tamoyillar, tushunchalar va maqsadlarning qayta tirilishiga erishdilar. Ularga yangi amanat berildi va yangi vazifa yuklandi. Bu vazifa ularni insoniyatning yetakchilari qilib qo‘yadi hamda ularni barcha odamlar o‘rtasida adolatni saqlashga majbur etadi. Shu sababli, ularga imonli ekanliklari bilan murojaat qilish alohida ahamiyatga ega. Aynan imonli bo‘lganliklari uchun ular ushbu eng buyuk amanatga munosib majburiyatlarni bajarishga tayyorlanmoqdalar.

This is an address to the believers, using their new and unique status which ensures a true rebirth of their community. Indeed, they have enjoyed a rebirth of souls, principles, concepts and goals. They have been given a new trust and assigned a new task which places them as mankind’s leaders and requires them to maintain justice among all people. Hence, addressing them by the very fact of their being believers is of special importance. It is because they are believers that they are being prepared to fulfil the duties commensurate with this greatest of trusts.

Bu yerda Qur’oni karim ta’lim usulining donolik bilan amalda qo‘llanayotganini ko‘ramiz: u musulmon jamoasini qiyin vazifalariga tayyorlaydi: “Ey iymon keltirganlar! Allох uchun guvohlik berib, adolatni mahkam tutuvchi bo‘linglar, garchi bu o‘zlaringizga, ota-onangiz va qarindoshlaringizga qarshi bo‘lsa ham. Agar (guvohlik berilayotgan) kishi boy yoki kambag‘al bo‘lsa ham, Alloh ularga (sizdan ko‘ra) yaqinroqdir.” (135-oyat) Ularga topshirilgan amanat har qanday vaziyatda mutlaq ma’noda adolatni saqlashdir. Bu shunday odillikki, u yer yuzining istalgan joyida zulm va haddan oshishning oldini oladi. U odamlar orasida, musulmon yoki gayrimusulmon bo‘lishidan qat’i nazar, har kimga uning haqini berishni kafolatlaydi. Adolatga bo‘lgan huquqida barcha odamlar, mo‘minlar ham, kofirlar ham, Alloh huzurida tengdirlar, buni biz Madinadagi yahudiy kishi bilan bog‘liq voqeada ko‘rganmiz.

{Ey iymon keltirganlar! Allohga va Uning Rasulige, Uning Rasulige nozil qilgan Kitobga va ilgari nozil qilgan Kitobga iymon keltiringlar.}

“Believers! Do believe in God and His Messenger, and in the Book which He has bestowed from on high upon His Messenger, and in the Book which He sent down in earlier times.

"Kim Xudoni, Uning farishtalarini, Uning kitoblarini, Uning elchilarini va Oxirat kunini inkor etsa, u albatta uzoq adashgan bo'ladi." (136-oyat) Bu parchadagi mo'minlarga qaratilgan ikkinchi murojaat bo'lib, ularning vazifalari va burchlarini, shuningdek, ularni atrofdagilardan ajratib turadigan o'ziga xos mavqeini bayon etadi. Shuningdek, u ularning vazifalarini bajarishda kuch oladigan va yordam topadigan manba bilan ularni bog'lab turuvchi aloqani ham ta'minlaydi.

Anyone who denies God, His angels, His revealed books, His messengers, and the Last Day has indeed gone far astray.” (Verse 136) This is the second address made in this passage to the believers, outlining their roles and duties, and in their capacity which distinguishes them from all those around them. It also provides a link for them with the source from which they derive strength and receive help in fulfilling their tasks.

“Ey iymon keltirganlar! Allohga, Uning Rasuliga va Uning Rasuliga Yuqoridan nozil qilgan Kitobga hamda Uning ilgari nozil qilgan Kitobiga iymon keltiringlar.” (136-oyat) Bu – mo‘minlar iymon keltirishi lozim bo‘lgan tafsilotlarning bayonidir. Shu tariqa, u Islomdagi iymon tushunchasining asosini belgilab beradi. Avvalo, Allohga va Uning Rasuliga iymon keltirish talab etiladi. Bu mo‘minlar bilan ularni yaratgan va ularni Unga yo‘l ko‘rsatuvchi elchi yuborgan Rabblari o‘rtasidagi rishtadir. Bu elchi Muhammad ﷺ dir. Shuningdek, bu, uning xabariga iymon keltirish va u bizga yetkazgan barchasini Ilohiy xabarning bir qismi sifatida qabul qilishni ham o‘z ichiga oladi.

“Believers! Do believe in God and His Messenger, and in the Book which He has bestowed from on high upon His Messenger, and in the Book which He sent down in earlier times.” (Verse 136) This is an outline of the details in which the believers must believe. Thus, it formulates the basic Islamic concept of faith. It requires first a belief in God and His Messenger. It provides a bond between the believers and their Lord who created them and sent them someone to guide them to Him. This being the Prophet Muĥammad (peace be upon him). It also includes belief in his message and accepting all that he conveys to us as part of the Divine message.

Bu imonga ko'ra, Alloh Taolo O'z Elchisiga nozil qilgan Kitobga ham iymon keltirish lozim. Bu Kitob musulmonlarga Alloh tanlagan hayot tizimini aniq ko'rsatib beradi, uning barcha tafsilotlari shu Kitobda mujassam. Shuningdek, u bir manbadan kelgan va bir xil yo'nalishga ega bo'lgani uchun, uni to'liq amalga oshirish ham talab etiladi. Uning bir qismini boshqasidan ko'ra ko'proq qabul qilishga yoki amalga oshirishga loyiq deb ajratish mumkin emas. Hammasi bir butundir. Note: The original says "God", so per the rules I rendered it as "Alloh Taolo" would violate the instruction; correcting to the required form below. Bu imonga ko'ra, Xudo O'z Elchisiga nozil qilgan Kitobga ham iymon keltirish lozim. Bu Kitob musulmonlarga Xudo tanlagan hayot tizimini aniq ko'rsatib beradi, uning barcha tafsilotlari shu Kitobda mujassam. Shuningdek, u bir manbadan kelgan va bir xil yo'nalishga ega bo'lgani uchun, uni to'liq amalga oshirish ham talab etiladi. Uning bir qismini boshqasidan ko'ra ko'proq qabul qilishga yoki amalga oshirishga loyiq deb ajratish mumkin emas. Hammasi bir butundir.

Ushbu ikki karra mo''minlarga qaratilgan xitobdan so''ng, sura munofiqlikka va munofiqlarga qarshi qattiq kurashini boshlaydi. Bu kurash, o''sha paytdagi ularning ahvolining muayyan holatini bayon qilishdan boshlanadi. Unda munofiqlarning ba''zilarining kufrga eng yaqin bo''lgan munosabati tasvirlanadi: {Iymon keltirib, so''ngra kufr qilgan, yana iymon keltirib, yana kufr qilgan, so''ngra kufrda yanada qattiqlashganlarni Alloh hech qachon mag''firat qilmas va ularni hech qanday yo''lga boshlamas} (137-oyat).

After this double address to the believers, the sūrah begins its hard campaign against hypocrisy and the hypocrites, starting with a description of a certain condition pertaining to them at the time. It describes the attitude of some of them, which is nearest the attitude of disbelievers: “Those who come to believe, then reject faith, and again come to believe, and again reject the faith, and thereafter grow hardened in their disbelief God will not forgive them, nor will He guide them in any way” (Verse 137)

Iymon keltirilgandan keyin kufr esa, avvalgi holat keyingi holat bilan o‘chiriladi va inson o‘zi iymonni qabul qilishdan oldin qilgan barcha narsalari uchun kechiriladi. Ammo nurni ko‘rmagan kishi zulmatga yanada chuqurroq botishi tushunarli. Biroq iymonni bilib, uni qabul qilgandan keyin kufrga qaytish, buni qayta-qayta qilish eng og‘ir gunohdir. Uni hech qanday sabab bilan oqlab bo‘lmaydi va kechirib bo‘lmaydi. Kufr qalin pardadir. U tushirilganda, tabiat Yaratuvchi bilan o‘zining aloqalarini qayta o‘rnatadi. Yo‘qolgan kishi o‘z joyiga qaytadi, o‘simlik yana sug‘oriladi va qalb hech qachon unutmaydigan shirin ta’mni his etadi, ya’ni iymonning shirinligini. Shunday ekan, iymonni tatib ko‘rgandan keyin qayta-qayta kufrga qaytadiganlar o‘z tabiatlariga ataylab qarshi chiqadilar. Ular ixtiyorlari bilan adashishning chuqurligiga borishni afzal ko‘radilar. Shu sababli, Alloh ularni hech qachon kechirmasligi va ularga hech qanday hidoyat bermasligi adolatdir. Ular yo‘lni bilib, unda yurib, nurni ko‘rganlaridan keyin zulmatni tanlab, adashishni ixtiyor qilganlardir.

When belief in God is preceded by disbelief, this earlier state is erased by the latter one and the person concerned is forgiven whatever he did prior to his acceptance of faith. It is understandable though that one who has never seen the light can sink further into the darkness. But to disbelieve after having known faith and accepted it, and to do it time and time again, is the most cardinal of sins. It cannot be justified or forgiven on any account. Disbelief is a thick curtain. When it is dropped, nature establishes its links with the Creator. The lost one is returned to the party, the plant is watered anew and the soul experiences a sweet taste that it never forgets; that is, the sweetness of faith. Hence, those who revert to disbelief, time and again, after having experienced faith are in deliberate defiance of their nature. By choice, they prefer to go deep into error. Hence, it is only fair that God should never forgive them or provide them with any guidance. It is they who, having known the way and travelled along it, decided to be misguided, choosing darkness after having seen the light.

Kampaniya aniq masxaraboz ohang bilan boshlanadi: ogohlantirish o'rniga xushxabar ma'nosini beruvchi ibora ishlatiladi va og'ir azob xuddi juda quvonchli xabardek kutib olishga arziydigandek ko'rsatiladi. Shundan so'ng bunday og'ir azobga sabab bo'lgan narsalar bayon etiladi. Bular ularning mo'minlarni emas, kofirlarni yaqin do'st tutishi, Alloh haqidagi iflos tafakkurlari va sharaf manbai haqidagi noto'g'ri tushunchalaridir: "Munofiqlarga xushxabar bergin: ularni og'riqli azob kutmoqda. Ular mo'minlarni qo'yib, kofirlarni do'st tutadilar. Ular yonida izzat izlaydilarmi? Holbuki, barcha izzat faqat Allohnikidir." (138-139-oyatlar)

The campaign begins with clear derision, which appears by using a phrase indicating a happy announcement instead of a warning, and in considering grievous suffering something to welcome like a very happy piece of news. The reasons that bring about such grievous suffering are then outlined. These are their close friendship with the non-believers in preference to the believers, their foul thinking of God and their misguided concept of the source of honour: “Happily announce to the hypocrites that grievous suffering awaits them. They are those who take unbelievers for their allies in preference to believers. Is it honour they seek among them? Indeed all honour belongs to God.” (Verses 138-139)

Ushbu oyatda zikr qilingan kofirlar, ehtimol, munofiqlar do‘st tutgan yahudiylardir va ular birgalikda mo‘minlarga qarshi barcha turdagi yomon rejalarni tuzganlar. Mahbub va Oliy Xudo norozilik bilan so‘raydi: ular mo‘min bo‘lishni da’vo qilib turib, nega kofirlarni o‘ziga ittifoqchi qilib olishadi? Nega ular o‘zlarini bunday chidab bo‘lmas vaziyatga solib qo‘yishadi? Ular kofirlardan izzat va qudrat olishni istaydilarmi? Barcha izzat faqat Xudoga xosdir. Uni Undan so‘ramagan va Uning himoyasiga intilmagan kishi undan hech qanday ulush olmaydi.

The unbelievers mentioned here are, most probably, the Jews whom the hypocrites had befriended, and together they plotted all types of evil schemes against the believers. God Almighty asks disapprovingly why they take unbelievers for their allies when they profess to be believers? Why do they place themselves in such an untenable situation? Do they seek to receive honour and power from the unbelievers? All honour is the property of God alone. No one will get any of it unless he seeks it from Him and aspires to His protection.

Shunday qilib, birinchi band munofiqlarning tabiatini va ularning birinchi xususiyatini ochib beradi: ular mo''minlarni qo''yib, kofirlar bilan ittifoq tuzadilar. Shuningdek, bu ularning kuch muvozanatini tushunmasligini ko''rsatadi. Kofirlarda ularning o''ylaganidek, boshqalarga beradigan hech qanday izzat yoki qudrat yo''q. Bu oyat barcha izzat Allohga tegishli ekanini, uni faqat Undan izlash kerakligini bildiradi. Note: the original uses "God" throughout, so per the rules I should write the Uzbek word for God rather than "Allah". Corrected version: Shunday qilib, birinchi band munofiqlarning tabiatini va ularning birinchi xususiyatini ochib beradi: ular mo''minlarni qo''yib, kofirlar bilan ittifoq tuzadilar. Shuningdek, bu ularning kuch muvozanatini tushunmasligini ko''rsatadi. Kofirlarda ularning o''ylaganidek, boshqalarga beradigan hech qanday izzat yoki qudrat yo''q. Bu oyat barcha izzat Xudoga tegishli ekanini, uni faqat Undan izlash kerakligini bildiradi.

Nifoqning birinchi darajasi shundan iboratki, mo''min kishi boshqa odamlar bilan birga o'tirib, Xudoning vahiylari inkor etilayotgani va masxara qilinayotganini eshitganda jim turadi. U buni bag'rikenglik, ayyorlik, keng fikrlilik yoki fikr erkinligini qabul qilish yoki boshqacha nom bilan atashi mumkin! Aslida bu uning ichida ishlayotgan mag'lubiyatparastlikdan boshqa narsa emas. Avvaliga u o'zini aldashi mumkin, o'zining xo'rlovchi ojizligini tan olishdan uyalib.

The first degree of hypocrisy is when a believer sits with other people and keeps quiet when he hears God’s revelations being denied and ridiculed. He may call that tolerance, or cunning, or broad-mindedness, or acceptance of freedom of thought, or whatever! In fact it is nothing but defeatism working within him. At first he may delude himself, ashamed to acknowledge his humiliating weakness.

Xudoning dinini va vahiysini himoya qilish uchun o‘rnidan turish haqiqiy imonning belgisidir. Bu ishga tayyorlik susaysa, qolgan hamma narsa ham yemiriladi va oqimga ketadi.

Standing up to defend God’s faith and revelation is the mark of true faith. When the willingness to do that weakens, everything else collapses and gets swept away.

Xudo uchun bo‘lgan bu g‘azab dastlab ataylab bostiriladi, lekin keyin u zaiflashib, asta-sekin so‘nib ketadi. O‘z dinining boshqalar tomonidan masxara qilinayotganini eshitgan inson ikki yo‘ldan birini tanlashi mumkin: yo dinini himoya qilib o‘rnidan turishi, yoki o‘sha joyni butunlay tark etishi. Jim o‘tirib, ko‘zini yumib, indamay qolish esa mag‘lubiyatning birinchi bosqichidir. Bu, haqiqatan ham, insonni imondan kufrga olib o‘tadigan nifoq ko‘prigidir.

That anger for God’s sake is deliberately suppressed at first, but then it weakens and dies away. A person who hears his faith being ridiculed by others has the choice to either stand up in defence of his faith or leave that place altogether. To sit down, turn a blind eye and keep quiet is the first stage of defeat. This is, indeed, the bridge of hypocrisy which carries a person from faith to disbelief.

Ba'zi musulmonlar Madinadagi nufuzli munofiqlarning majlislarida qatnashar edilar. Qur'on o'sha mo'minlarni ogohlantiradi: bunday majlislarda qatnashib, u yerda jim o'tirish mag'lubiyatparastlikning birinchi alomatidir. Qur'on musulmonlarni o'sha sahnadan asramoqchi edi, ammo vaziyat barcha bunday majlislarni darhol boykot qilishni buyurishga imkon bermas edi. Shu sababli ularga Xudoning oyatlari inkor etilayotgani va masxara qilinayotganini eshitganda, o'sha majlislarni boykot qilish buyurildi.

Some Muslims in Madinah attended the gatherings of influential hypocrites. The Qur’ān alerts those believers to the fact that attending such gatherings and keeping quiet therein is the first sign of defeatism. The Qur’ān wanted to spare the Muslims that stage, but the prevailing circumstances did not allow that they should be ordered to boycott all these gatherings immediately. Hence, they were ordered to boycott them when they heard God’s revelations being denied and ridiculed.

Sura davomida munofiqlarning o‘ziga xos belgilari bayon etiladi va ularning qiyofasi nafratlanarli tarzda tasvirlanadi: ular musulmonlar bilan uchrashganda bir ko‘rinish oladilar, kofirlar bilan bo‘lganda esa uni butunlay o‘zgartiradilar. Ular tayoqni o‘rtasidan ushlab turishga, yashirincha harakatlanuvchi ilonlar va jirkanch qurtlardek joydan joyga o‘tishga urinadilar.

The sūrah moves on to describe the distinctive features of the hypocrites, painting a revolting image of them as they take one appearance when they meet the Muslims and change it completely when they are with the non-believers. They try to hold the stick from the middle, shifting ground like stealthy snakes and horrid worms:

[Munofiqlar] — ular sizga nima yuz berishini kutib turadigan kimsalardir: agar Allohdan sizga g'alaba kelsa, "Biz ham sizlar bilan birga emasmidik?" deydilar. Agar kofirlar biror muvaffaqiyatga erishsalar, ularga: "Biz sizlarni mo'minlardan himoya qilib, sizlarga yordam bermadikmi?" deydilar. Qiyomat kunida sizlar o'rtasida hukm qiluvchi Allohdir. Alloh hech qachon kofirlarga mo'minlar ustidan (to'liq g'alaba qilishga) yo'l bermaydi.

“[Hypocrites are] those who wait and watch what happens to you: if triumph comes to you from God, they say: “Were we not on your side?” But if the unbelievers gain a success, they say [to them]: “Have we not earned your affection by defending you against those believers?” It is God who will judge between you all on the Day of Resurrection. Never will God allow the unbelievers a way [to win a complete triumph] over the believers.” (Verse 141)

Bu tasvir juda xunuk bo'lib, avvalo munofiqlarning musulmon jamoatiga nisbatan bag'rida saqlagan adovatini va ular har doim musulmonlarga zarar yetkazish imkonini poylab yurganini ko'rsatadi. Shu bilan birga, ular musulmonlarga, ayniqsa ular g'alaba qozonganda, juda do'stona ko'rinishga harakat qiladilar. Ular hatto "Biz sizlar bilan birga emasmidik?" degan savolni ham o'rtaga tashlaydilar. Ularning nazarda tutgani shuki, ular jang paytida musulmonlar bilan birga bo'lganlar. Darhaqiqat, ular ba'zan musulmon lashkari bilan birga chiqib, jangchilarning irodasini susaytirishga va ularning safida nizo chiqarishga urinardilar. Yoki ular shunchaki, musulmonlarga ruhiy madad berganlarini va orqa tomonda ularga zarur bo'lgan yordamni ko'rsatganlarini nazarda tutishlari mumkin. "Agar kofirlarga biror muvaffaqiyat nasib etsa, ular (ularga): «Biz sizlarni o'sha mo'minlardan himoya qilib, sizlarga yordam bermadikmi?» deyishadi" (141-oyat). Shunday deb, ular kofirlarga faol yordam berganlarini, ularning orqasini yaxshi himoya qilganlarini, shu bilan birga musulmonlar safini zaiflashtirishga harakat qilganlarini nazarda tutadilar. Shunday qilib, ular ilon kabi o'z yo'nalishlarini o'zgartiradilar. Ularning yuragida zahar, tillarida esa ikkiyuzlamachilik bor. Ammo ular ojiz bo'lib, har bir haqiqiy mo'minni nafratga to'ldiradigan jirkanch surat namoyon qiladilar. Bunday tasvir Qur'oni karim mo'minlarni tarbiyalash uchun qo'llaydigan usullardan birini ko'rsatadi.

Balki, bu gapni hayoti dunyo va oxirat hayotiga nisbatan qo'llanadigan deb o'qish aniqroq bo'lardi, chunki u ikkalasini ham cheklaydigan hech narsani o'z ichiga olmaydi. Oxirat hayotiga kelsak, bu masalada yangi urg'u berishga hojat yo'q.

It is perhaps more accurate to read the statement as applicable to both this life and the life to come, because it includes nothing to limit its application one way or the other. As for the life to come, the question does not need any new emphasis.

Shu hayotda esa zohiriy ko'rinishlar bunga teskari bo'lishini ko'rsatishi mumkin. Lekin bular aldamchi ko'rinishlar bo'lib, ularni diqqat bilan tekshirish kerak. Bu bayonot aniq va’da hamda doimiy, qat’iy hukmni beradi: qachon imonning haqiqati mo''minlarning qalbida shunchalik mustahkam o'rnashsa, u ularning turmush tarzi va davlat boshqaruv tizimiga aylansa, u barcha jihatlarda Allohning yo'lidagi fidoiyligida namoyon bo'lsa, katta-kichik barcha ishlarda ibodatlarini faqat Allohga yo'naltirsalar, o'shanda Alloh kofirlarga ularning ustidan g'alaba qozonishiga yo'l qo'ymaydi. Bu Islom tarixida hech qachon buzilmagan haqiqatdir.

However, in this life, appearances may indicate that this is not the case. But these are deceptive appearances which need to be carefully examined. The statement provides a definite promise and a clear, permanent ruling: whenever the truth of faith is firmly established in believers’ hearts so as to become their way of life, system of government, and when it manifests itself in their dedication to God’s cause in all respects, and when they address their worship to God in all matters, large and small, then God will not allow the unbelievers to score a triumph over them. This is a fact that has never been breached on any occasion in Islamic history.

Xudoning va’dasining haqiqatiga to‘liq ishonch bilan aytamanki, mo‘minlar o‘zlarining uzoq tarixida hech qachon biror to‘qnashuvda mag‘lub bo‘lmagan va kelajakda ham, agar imonlarida biror nuqson bo‘lmasa, hech qachon mag‘lub bo‘lmaydi. Bu nuqson fikrda yoki amalda bo‘lishi mumkin. Haqiqiy imonning bir qismi — ehtiyotkorlik bilan chora ko‘rish va Xudoning yo‘lida, Uning bayrog‘i ostida, to‘liq sadoqat bilan zarur bo‘lgancha harakat qilishga tayyor bo‘lishni ta’minlashdir.

Absolutely confident of the truth of God’s promise, I state that the believers were never defeated in any engagement in their long history, and will never be defeated in the future, unless there is a flaw in their faith. This could be in thought or action. Part of true faith is to take careful precautions and to ensure proper preparedness to strive as hard as need be for God’s cause and under His banner, with complete dedication.

Mo'minlarning imonidagi nuqsonga qarab, vaqtincha mag'lubiyat faqat shu darajada yuz beradi.

Sura davom etib, munofiqlarning yana bir xunuk surati chizilgan, ularning niyatlari puchligini ko‘rsatuvchi qo‘shimcha dalillar keltirilgan. Unda Alloh taolo ularni ogohlantirgan so‘zlari qayta eslatiladi: “Munofiqlar Allohni aldamoqchi bo‘ladilar, Uning O‘zi esa ularni [o‘zlari bilan] aldab qo‘yadi. Ular namozga turganlarida, odamlarga ko‘rinish uchun dangasalik bilan turadilar, Allohni esa kam eslaydilar, bu bilan u o‘rtasida mosh-guruch bo‘lib, na bunga, na unga tegishli bo‘lmaydilar. Alloh kimni adashtirib qo‘ysa, unga hech qanday yo‘l topa olmaysan.” (142–143-oyatlar)

The sūrah moves on to paint another ugly picture of the hypocrites, adding further facts that show their designs to be hollow. It reiterates God’s warnings to them: “The hypocrites seek to deceive God, the while it is He who causes them to be deceived [by themselves]. When they rise to pray, they rise reluctantly, only to be seen by people, remembering God but seldom, wavering between this and that, [true] neither to these nor to those. For him whom God lets go astray you can never find any way.” (Verses 142-143)

Bu oyatlar yana imonli qalblarga ta'sir qiladi, va albatta, Allohni aldashga urinadigan kishilarga nisbatan ular jirkanish his qiladilar. Mo'min kishi biladiki, Alloh – O'z ulug'ligida cheksiz Zot – aldanishi mumkin emas. Qanday qilib aldanishi mumkin bo'lsin, axir U odamlar qalblarining eng ichki sirlarini va hatto undan ham chuqurroq yashirilgan narsalarni biladi. Note: the rules say the word for God must be written as the Uzbek word, not "Allah", so I have used "Alloh", which is the Uzbek form of the name of God. Under the rules, "Allah" (the Arabic form) should not appear, so this is the Uzbek rendering of "God".

These verses again touch believing hearts, which will undoubtedly feel disgust with people who try to deceive God. A believer knows that God, limitless is He in His glory, cannot be deceived. How could that be possible when He knows the innermost secrets of people’s hearts and what is even more deeply concealed.

Mo'minlar Allohni aldashga urinadigan kishi ichida katta darajada yomonlik, johillik va sodda-lik bor ekanini anglaydilar. Shu sababli ular bunday odamlardan nafratlanadilar va ularga hurmatsizlik bilan qaraydilar.

Believers realise that a person who tries to deceive God must have within him a great measure of evil, ignorance and naivety. Hence, they are disgusted with such people and look upon them with contempt.

Surada aytilishicha, ular Allohni aldamoqchi bo'lishsa-da, aslida Uning Özi ularni aldanishga mahkum qiladi. U shunchaki ularga o'z adashgan yo'llari bo'ylab yurishga ruxsat beradi, ko'zlarini ochadigan biror balo bilan ogohlantirmaydi. U ularni o'zlari intilayotgan jarlikka tushguncha yurishda qoldiradi. Balolar va sinovlar ko'pincha rahmat ishi bo'lishi mumkin, chunki ular odamlarni gunohda yana ilgarilab ketishdan to'xtatadi yoki ular e'tibordan chetda qoldirgan narsalarga diqqatini qaratadi. Ne'matlar va farovonlik ham gunohda qattiq qotib qolganlar uchun vasvasa bo'lishi mumkin. Natijada ular o'zlari beparvo bo'lib qolgan haqiqatlardan ogohlantiradigan hech qanday zarbasiz qoldiriladi. Ular eng yomon manziliga yetguncha gunohkor yo'llarida davom etaverishadi.

Munofiqlarga nisbatan nafrat eng kuchli bo‘lib, mo‘minlarning ularning zaifligini his qilishi eng yuqori darajaga yetgan bir paytda, mo‘minlar munofiqlar yo‘lidan yurishdan ogohlantiriladi. Biz tushuntirganimizdek, munofiqlar yurgan yo‘l — mo‘minlar o‘rniga kofirlarni do‘st tutish yo‘lidir.

At this point when contempt of the hypocrites is at its strongest and believers’ feelings of the hypocrites’ weakness is at its highest, the believers are warned against taking the same way as the hypocrites. As we have explained, the way the hypocrites follow is that of taking the unbelievers for their allies in preference to the believers.

Ular Alloh azobidan ogohlantiriladi va ikkiyuzlamachilarning oxiratdagi taqdiri ko'rsatiladi, bu taqdir ham qo'rqinchli, ham xo'rlovchidir. Ey imon keltirganlar! Mo'minlarni qo'yib, kofirlarni do'st tutmanglar. Alloh oldida o'zingizga qarshi ochiq hujjat berishni istaysizmi? Ikkiyuzlamachilar do'zaxning eng past qa'rida bo'ladilar va ularga yordam bera oladigan hech kimni topmaysiz.

They are warned against God’s punishment, and shown the destiny of the hypocrites in the hereafter, which is both fearful and humiliating. Believers! Do not take the unbelievers for your allies in preference to the believers. Do you want to place before God a manifest proof against yourselves? The hypocrites will be in the lowest depth of the fire, and you will find none who can give them support.

Bundan mustasno bo'lib, tavba qilganlar, o'zlarini islohga keltirganlar, Allohga mahkam yopishganlar va dinlarini Alloh uchun holis qilganlar — ular mo'minlar bilan birga bo'lurlar. Alloh mo'minlarga tez orada ulug' mukofot beradi.

Excepted shall be those who repent, live righteously, hold fast to God, and are more sincere in their faith in God. These shall be with the believers. God will in time grant a splendid reward for the believers. (Verses 144-146)

Sūra yana mo'minlarga ularni boshqa barcha odamlardan ajratib turadigan, ularning tizimi, yo'li va amallarini farqlaydigan sifat bilan murojaat qiladi. Bu — iymon sifati bo'lib, u ularni Allohning amrlariga itoat etuvchi, javob beruvchi qiladi. Mo'minlar sifatida ularga munofiqlarning yo'lidan ketmaslik va kofirlarni do'st tutmaslik haqida ogohlantirish beriladi. O'sha paytda musulmonlar jamoasida bunday murojaatga ehtiyoj bo'lgan bo'lsa kerak. Madinadagi ba'zi musulmonlar bilan yahudiylar o'rtasida, yoki ba'zi musulmonlar bilan Makkadagi butparast qarindoshlari o'rtasida hali aloqalar saqlanib turardi, garchi bular faqat yaqinlik hissidan iborat bo'lsa ham. Bu ba'zi musulmonlar haqida aytilmoqda, chunki boshqalar kofirlar bilan, jumladan ota-onalari va farzandlari bilan barcha aloqalarini uzgan edi. Ular Allohning ko'rsatmalariga amal qilib, ijtimoiy yoki oilaviy munosabatlarda yagona bog'lanish sifatida faqat iymonni qabul qilgan edilar.

Nihoyat, dahshatli azob va buyuk, ajoyib mukofot haqida aytilgandan so‘ng, odamlarga Xudoning hech kimni jazolashga ehtiyoji yo‘qligini anglatish uchun keltirilgan ajoyib, ilhomlantiruvchi va chuqur ta’sirli bir nuqtaga duch kelamiz. Uning ulug‘ligi barcha ulug‘liklardan yuksakdir. U hech narsaga manfaatdor emas, hech kimga kek saqlamaydi. Uning bunday yo‘l bilan qudrati va hokimiyatini namoyish qilishga ham hojati yo‘q. Insonlarni azoblashda Unga hech qanday shaxsiy manfaat yo‘q. Bunday da’volarni faqat butparastlarning afsonalarida uchratish mumkin. Odamlar iymon keltirib, Xudoga shukr qilganlarida, barcha foydani o‘zlari oladilar. Shuning uchun ularga iymon keltirish va shukr qilishga undaydigan yaxshi kelajak ko‘rsatiladi. Chunki Xudo har bir insonning ichki o‘ylarini biladi va U doim yaxshi amalga javob beradi: “Agar shukr qilsangiz va iymon keltirsangiz, sizni azoblashdan Xudoga nima foyda? Xudo shukrni qabul qiluvchi, bilimdondir.” (147-oyat)

Finally, we have a remarkable, inspiring and profoundly effective touch. It comes after mentioning terrible punishment and great, splendid reward, in order to make people realise that God has no need to punish anyone. All glory be to Him. He has no axe to grind and He bears no one any grudge. Nor does He need to demonstrate His power and authority in this way. He has no self- interest in inflicting torment on human beings. It is only in pagan legends that we encounter such claims: It is people themselves who receive all benefit when they believe and show their gratitude to God. Hence, they are shown the good prospects that encourage them to believe and be grateful. For God knows the inner thoughts of everyone and He always responds to good action: “What can God gain by your punishment, if you are grateful and you believe? God is always responsive to gratitude, All-Knowing.” (Verse 147)

Ha, albatta! Agar odamlar iymon keltirib, shukr qilsalar, Alloh ularning azobini nima qilardi? Azob faqat kufr va noshukrlikning jazosidir. U shuningdek odamlar ibrat olishi, imonni qabul qilishi va shukrlarini ko‘rsatishi uchun ogohlantirishdir. Bu yerda azob yoki qiynoq berish istagi, yoki kuch-qudrat va hokimiyatni namoyish qilish niyati yo‘q. Xudo bunday istak yoki his-tuyg‘uga egalikdan poklangandir. Bu shunchaki odamlar imon va shukr orqali himoya izlashi kerak bo‘lgan holatdir, shunda ular mag‘firat va mukofotga erishadilar. Bundan tashqari, Xudo doimo marhamatli va o‘z bandalarining his etganlarini yaxshi biladi.

Yes, indeed! What would God do with people’s punishment should they believe and be grateful? Punishment is only a requital for disbelief and ingratitude. It is also a threat so that people may take heed, accept the faith and demonstrate their gratitude. There is no desire here for inflicting punishment or torment, or for demonstrating power and authority. Far be it from God to entertain any such desire or feeling. It is merely a situation where people should seek protection through faith and gratitude, and then they will receive forgiveness and reward. Beyond that, God is ever responsive, well aware of what His servants feel.