Ushbu surraning bu so‘nggi oyati Qur’ondagi ikkinchi eng uzun surraning oldingi qismi yahudiylar bilan bo‘lgan bahsga o‘xshab, endi nasroniylar bilan bo‘lgan bahsdir. Ikkala ahl ham ilgari o‘z payg‘ambarlari orqali Alloh tomonidan vahiy olgan edilar. Shu sababli Qur’onda ularga “Kitob ahli” yoki “avvalgi vahiylar egalari” deb murojaat qilinadi, biz arabcha tegishli atamalarni shunday tarjima qilishni afzal ko‘ramiz. Oldingi oyatlarda sura Iso ibn Maryamni va uning pok onasini yahudiylarning to‘qimalaridan himoya qilgan edi. U alleged xochga mixlanish haqidagi haqiqiy din nuqtai nazarini ham bayon qilgan, yahudiylarga, ularning rejalariga va qat’iy qarshiligiga qarshi haqiqatning o‘zini himoya qilgan edi. Ushbu oyatda ham sura haqiqiy din nuqtai nazarini bayon qiladi va nasroniylarning o‘zlari tomonidan Iso ibn Maryamga qilingan haddan oshishlardan uni himoya qiladi. U shuningdek, nasroniylik bilan yaqin aloqada bo‘lgan barcha xalqlar va e’tiqodlardan nasroniylikka kirib qolgan bo‘hton afsonalarning yolg‘onligini ko‘rsatadi. Bularga yunon va rim afsonalari, shuningdek, Misr va Hind mifologiyasi kiradi.

This last passage of this second longest sūrah in the Qur’ān is a confrontation with the Christians just as the preceding one was a confrontation with the Jews. Both had received revelations from God through their prophets in earlier times. They are, therefore, addressed in the Qur’ān as “people of the Book”, or “people of earlier revelations” in our preferred rendering of the relevant Arabic terms. In the preceding passage, the sūrah did justice to Jesus, son of Mary, and his pure mother against the fabrications of the Jews. It also stated the view of the true faith concerning the alleged crucifixion and also did justice to the truth itself against the Jews, their schemes and stubborn opposition. In this passage, the sūrah also states the view of the true faith and does justice to Jesus, son of Mary, against the excesses of the Christians themselves. It also shows the fallacy of pagan legends that have crept into Christianity from all nations and creeds with whom Christianity has come into close contact. These include Greek and Roman legends as well as Egyptian and Indian mythology.

Qur'on ahli bo'lgan xalqlarning dinini buzilishlar bilan to'la va begona afsonalar bilan to'lib-toshgan deb topgan Qur'on uni asl, haqiqiy shakliga qaytarishni o'z zimmasiga olgan. U, shuningdek, Ibrohim (alayhissalom)ning asl dinidan qolgan ba'zi izlarni o'zida saqlagan, lekin katta bir uyum afsona va johiliy bema'nilik ostida qolib ketgan johiliyat arablarining dini haqidagi haqiqatni ham bayon qiladi.

Having found the faith of the people of earlier revelations full of distortions and rife with alien mythology, the Qur’ān has taken it upon itself to put this faith back into its original, true form. It also states the truth concerning the faith of the pagan Arabs which combined some remaining traces of the original faith of Abraham, (peace be upon him) covered by a great heap of legends and ignorant absurdities.

Ey Kitob ahli! Diningizda haddan oshmang va Alloh haqida haqiqatdan boshqasini aytmang. Iso Masih, Maryamning o'g'li, faqat Allohning elchisi, Uning Maryamga yetkazgan Kalimasi va Undan bo'lgan ruh edi. Shunday ekan, Allohga va Uning elchilariga iymon keltiring va "Uch xudo" demang! To'xtang, bu siz uchun yaxshiroqdir. Alloh yagona Ilohdir. U poklanib ulug'dir! Uning farzandi bo'lishi - Uning shanida emas. Osmonlarda va yerda bor narsa Unikidir. Alloh vakil bo'lish uchun kifoyadir. {171-oyat}

People of earlier revelations! Do not overstep the bounds [of truth] in your religious beliefs, and do not say about God anything but the truth. The Christ Jesus, son of Mary, was no more than a messenger from God and His Word which He gave to Mary and a soul from Him. So believe in God and His messengers and do not say, “[God is] a trinity!” Desist, for that will be better for you. God is only One God. Infinite He is in His Glory! [To imagine] that He may have a son! To Him belongs all that is in the heavens and all that is on earth. Sufficient is God as a guardian. (Verse 171)

Ushbu oyat Xudoga o‘g‘il bor deb da’vo qilishni haqiqat chegarasidan oshib ketish deb ta’riflaydi. Bu, avvalgi vahiylarni olgan kishilarning Xudo haqida yolg‘on da’volar qilishiga va Uning o‘g‘li bor deb ayblashiga sabab bo‘lgan haddan oshishning aynan o‘zginasidir. Bunday fikr Unga nisbatan juda uzoqdir. Ular yana Xudo uch birlikdan (uchlik) iborat, deb da’vo qiladilar.

This verse describes the claim that God has a son as overstepping the bounds of truth. It is nothing short of the type of excess which enabled the people who had received earlier revelations to make false claims about God and allege that He had a son. Far removed is such an idea from Him. They also allege that God is a trinity.

Xristianlar orasida otalik va uch birlik tushunchalari turli bosqichlardan o‘tgan, bu esa turli avlodlarning aqliy darajasi qanchalik rivojlangan yoki orqada qolganiga bog‘liq bo‘lgan. Xudoning o‘g‘li bo‘lishi haqidagi fikr insoniy tabiatga yoqimsiz tuyuladi. Odamning ma’lumoti qanchalik yuqori bo‘lsa, bu g‘oya unga shunchalik asossiz ko‘rinadi. Shu sababli xristianlar o‘z da’volarini ishonarliroq qilishga intilib, O‘g‘lining odamlar tug‘ilganidek tug‘ilmaganini aytishga majbur bo‘lganlar. Bu faqat ota va o‘g‘il o‘rtasidagi muhabbat munosabati edi, deb tushuntirganlar. Ular uch birlik tushunchasini ham izohlashga urinib, uch unsur Ilohiy Zotning uch xil holatda bo‘lishi mumkin bo‘lgan “sifatlari”dir, deb tushuntirishga harakat qilganlar. Qanchalik urinmasinlar, bu ziddiyatli tushunchalarga aqliy izoh bera olmayapti. Shuning uchun ularga sirli ma’no berib, osmonlar va yer sirlari ochilmaguncha ularning haqiqati to‘liq namoyon bo‘lmasligini da’vo qilmoqdalar.

The concepts of fatherhood and trinity have gone through different stages with Christians, according to how advanced or backward the intellectual status of different generations may have been. The thought of God having a son sounds repugnant to human nature. The higher one’s education, the more absurd that idea appears to him. The Christians were compelled, therefore, to try to make their claims more plausible by saying that the Son was not born as human beings are. It was merely a relationship of love between the father and the son. They have also tried to explain away the concept of trinity by saying that the three elements are “attributes” of the Divine Being who may have three different states. Hard as they may try, they remain unable to give a rational explanation of these paradoxical concepts. Hence, they give them a mysterious outlook and claim that their reality will not completely appear until the secrets of the heavens and the earth are revealed.

Ilgari Xudo Odam yaratilgan loydan unga Oʻz ruhidan puflagan va shu tariqa Odam inson boʻlgan. Xudo Qurʼonda shunday deydi: “Rabbingiz farishtalarga dedi: Men loydan inson yaratmoqchiman. Uni shakllantirib, unga Oʻz ruhimdan puflaganimda, uning oldida sajdaga yiqiling.” (38: 71-2) Iso yaratilishi haqida va uning onasiga ishora qilib, U yana shunday deydi: “Iffatini saqlagan kishiga esa Oʻz ruhimizdan puflagan edik.” (21: 91) Demak, bu masala misolsiz emas. Bu barcha bayonlarda nazarda tutilgan ruh bir xil. Islomdan oldin vahiy olgan va Odamning yaratilishiga hamda Xudo unga Oʻz ruhidan puflaganiga ishongan hech kimsa Odamning xudo ekanini yoki ba’zi odamlar Iso haqida taxmin qilganidek, Ilohiy Zotni tashkil etuvchi unsurlardan biri ekanini da’vo qilmagan. Ikki holat oʻxshash: ikkalasiga ruh puflangan va ikkalasi ham bir xil tarzda yaratilgan. Darhaqiqat, Odam na ota, na ona orqali yaratilgan, Iso esa onasi bor holda yaratilgan. Xudo yana shunday deydi: “Xudo huzurida Isoning misoli Odamning misoli kabidir. U uni tuproqdan yaratdi, keyin unga: ‘Bo‘l!’ dedi va u bo‘ldi.” (3: 59)

Formerly, God breathed of His spirit into the clay from which Adam was made, and thus Adam became a man. God says in the Qur’ān: “When your Lord said to the angels: I am creating a human being from clay. When I have fashioned him and breathed into him of My spirit, fall down before him in prostration.” (38: 71-2) In the context of the creation of Jesus and referring to Jesus’s mother, He also says: “As for the one who guarded her chastity, We breathed into her of Our spirit.” (21: 91) The matter is, then, not without precedent. The spirit to which reference is made in all these statements is the same. None of the people who received revelations before Islam and who believed in Adam’s creation and that God breathed into him of His spirit claim that Adam was a god, or one of the elements which constitute the Divine Being, as some people allege regarding Jesus. The two cases are similar: both have spirit breathed into them and both were created in the same fashion. Indeed, Adam was created without either a father or a mother, while Jesus was created having a mother. God also states: “The case of Jesus in the sight of God is the same as the case of Adam. He created him of dust, and then said to him: ‘Be’, and he was, (3: 59)

Biz bu masalaning qanchalik aniq va sodda ekanini ko‘ramiz. Shuning uchun hayron qolamizki, shaxsiy xurofotlar va politeizmning qoldiqlari Iso yaratilishi haqidagi bu oddiy masalaga, avloddan-avlodga, qanday qilib bunchalik murakkablik kiritib kelgan? Otasi bo‘lmagan Odamga, Uning o‘z ruhidan puflab, boshqa barcha mavjudotlardan farq qiladigan inson hayotini bergan Yaratuvchi, otasi bo‘lmagan Isoga ham xuddi shu inson hayotini bergan. Bu sodda va ravshan tushuntirish, faqat otasiz tug‘ilgani uchun Isoning ilohiy tabiatidan so‘z yuritadigan cheksiz rivoyatlarga qaraganda ancha mantiqiy va tushunarli. Ammo bu rivoyatlar shu bilan cheklanmaydi. Ular uchlik (trinitsa) unsurlarining uchtasining ham ilohiyligi haqida gapiradi. Alloh bundan ancha yuksakdir.

Sura shu davom etib, haqiqiy dinning eng muhim masalasini belgilaydi. U Xudoning yagonaligi tushunchasining bevosita natijalaridan birini bayon qiladi, ya'ni barcha mavjudotlar Uning bandalaridir. Bu amalda shuni anglatadiki, koinotdagi har bir narsa, har bir tirik jonzot unga bo'ysunadigan yagona Xudo mavjuddir. Shu o'rinda Qur'on nasroniylik aqidalarining, shuningdek, farishtalarni Xudoning farzandlari yoki Uning sherigi deb hisoblaydigan har qanday tushunchaning noto'g'riligini ko'rsatadi.

The sūrah goes on to establish the most important issue of the true faith. It states one direct result of the concept of God’s oneness, namely, that all creatures are His servants. This means in effect that there is one Godhead to whom everything in the universe, every living creature is a servant. At this juncture, the Qur’ān shows the fallacy of Christian concepts as well as every concept which considers angels to be the children of God or His partners.

Masih hech qachon Xudoning qulligidan kibrlanmagan, Unga yaqin bo‘lgan farishtalar ham shunday. Unga ibodat qilishdan kibrlanib, takabburlik bilan maqtanadiganlarning hammasini U O‘z huzuriga to‘playdi. Iymon keltirib, yaxshi amallar qilganlarga esa mukofotlarini to‘liq beradi va O‘z fazlidan yana ham ko‘proq ato etadi. Kibrlanib, takabburlik bilan maqtanganlarga esa U og‘ir azobni ravo ko‘radi. Ular o‘zlarini Xudodan himoya qiladigan birorta yordamchi ham, ularga biror yordam beradigan kishi ham topa olmaydilar. (172-173-oyatlar)

Never did the Christ feel too proud to be God’s servant, nor do the angels who are near to Him. Those who feel too proud to worship Him and glory in their arrogance will He gather all together before Himself, then, to those who believe and do good deeds, He will grant their reward in full, and will give them yet more out of His bounty; while those who feel too proud and glory in their arrogance He will cause to suffer a grievous punishment. They shall find none to protect them from God and none to bring them any help. (Verses 172-173)

Islom Xudoning birligini eng aniq shaklda bayon qilishga katta e'tibor bergan, shunda Unga hech qanday sherik keltirilishi yoki Uni biror shaklda biror narsaga o'xshatish ehtimoli qolmasin. U, shuningdek, Xudoga hech narsa o'xshamasligini tushuntirishga ham e'tibor bergan — Uning ulug'ligi cheksizdir. Hech bir narsa Xudo bilan biror unsur, sifat yoki xususiyatda umumiylikka ega emas. Islom, shuningdek, jonzotlar ham kiradigan barcha narsalar bilan Xudo o'rtasidagi haqiqiy munosabat koinotning Rabbi bo'lgan Yaratuvchi bilan Uning bandalari o'rtasidagi munosabat ekanini tushuntiradi, bu ta'rif koinotdagi har bir narsaga tegishlidir. Qur'onni diqqat bilan o'rganganimizda, bu haqiqatlarni, aslida esa shu yagona haqiqatning barcha jihatlarini, hech qanday noaniqlik yoki shubha qolmasligi uchun qanchalik katta e'tibor bilan bayon qilganini sezmay qolmaymiz.

Endi sura Iso Masihning ilohiy tabiati, uning sonlik da'vo qilinishi va Muqaddas Ruhga nisbat berilgan ilohiylik haqidagi da'volarga qat'iy va yakuniy so'z aytadi. U Alloh taolo uchun biror o'g'il bor deb aytadigan har qanday afsona haqida, yoki Allohdan boshqa biror kimsada shakli qanday bo'lishidan qat'i nazar ilohiylikdan biror unsur bor deb aytadigan har bir rivoyat haqida ham yakuniy va aniq hukm beradi. Buni Qur'on Iso ibn Maryam faqat Allohning bandasi ekanini, bu holatini tan olishdan kibrlanmasligini bayon qilish orqali amalga oshiradi. Xuddi shunday, Allohga yaqin qilingan farishtalar ham Uning bandalaridir va ular shunday deb atalishdan kibrlanmaydilar. Shuningdek, u barcha mavjudotlarning Alloh huzurida to'planishini va o'zlarini Uning bandasi deb atashdan kibrlanganlarni og'ir azob kutib turganini bayon qiladi. Bandaligini tan oluvchilarga esa buyuk mukofot bor.

Now the sūrah makes a final and decisive statement concerning the claims about the Divine nature of Jesus Christ, his alleged sonship and the divinity claimed for the Holy Spirit. It provides a final and decisive word about every legend claiming that God has any son whatsoever, or that anyone other than God has any element of divinity in any shape or form. This the Qur’ān does by stating that Jesus, son of Mary, is only God’s servant who will not disdain to acknowledge his position as such. Similarly, the angels who are favoured with being near to God are also His servants and they will not disdain to be so named. It also states that all creatures shall be gathered together before God and that those who disdain to be described as His servants will have grievous suffering awaiting them. As for those who acknowledge their servitude to God, these shall have great reward.

Masih hech qachon Xudoning qulligidan kibrlanmagan, Unga yaqin bo‘lgan farishtalar ham shunday. Unga ibodat qilishdan kibrlanib, takabburlik bilan maqtanadiganlarning hammasini U O‘z huzuriga to‘playdi. Iymon keltirib, yaxshi amallar qilganlarga esa mukofotlarini to‘liq beradi va O‘z fazlidan yana ham ko‘proq ato etadi. Kibrlanib, takabburlik bilan maqtanganlarga esa U og‘ir azobni ravo ko‘radi. Ular o‘zlarini Xudodan himoya qiladigan birorta yordamchi ham, ularga biror yordam beradigan kishi ham topa olmaydilar. (172-173-oyatlar)

Never did the Christ feel too proud to be God’s servant, nor do the angels who are near to Him. Those who feel too proud to worship Him and glory in their arrogance will He gather all together before Himself, then, to those who believe and do good deeds, He will grant their reward in full, and will give them yet more out of His bounty; while those who feel too proud and glory in their arrogance He will cause to suffer a grievous punishment. They shall find none to protect them from God and none to bring them any help. (Verses 172-173)

Sūra yakunlanayotgan sari u, avvalgi yahudiylar bilan bo‘lgan bahsdan keyin kelgan chaqiriqqa o‘xshash, butun insoniyatga umumiy chaqiriq qiladi. U odamlarga bu so‘nggi xabar o‘zi bilan birga Allohdan kelgan dalil olib kelganini va u barcha shubhalarni yo‘qotadigan yorqin nur ekanligini aytadi. Uning hidoyatini qabul qilganlar Allohning rahmatiga va Uning fazlu karomatiga sazovor bo‘ladilar. Ular bu nur yordamida to‘g‘ri yo‘lga boshlanadilar.

As the sūrah moves to its conclusion, it makes a general call to all mankind, similar to the one that followed the confrontation with the Jews earlier in the sūrah. It tells people that this final message brings its own proof from God and that it is a glorious light which removes all doubt. Those who accept its guidance will receive God’s mercy and His grace. They will find themselves guided by this light along a straight path.

Ey insonlar, Rabbingizdan sizga aniq dalil keldi va Biz sizga yorqin nur nozil qildik. Allohga iymon keltirib, Unga mahkam yopishganlarni, albatta, O'z rahmati va fazli ichiga kiritadi va ularni O'ziga olib boradigan to'g'ri yo'lga hidoyat qiladi.

Mankind, a clear proof has now come to you from your Lord, and We have sent down to you a glorious light. Those who believe in God and hold fast to Him, will He surely admit to His mercy and grace, and will guide them to Himself along a straight path.

(174-175-oyatlar) Qur'on yana o'z dalilini Parvardigoridan kelgan odamlarga taqdim etadi: "Ey odamlar! Sizlarga Robbingizdan ravshan dalil kelib bo'ldi." (174-oyat) Qur'ondagi ilohiy belgi uning tuzilishi va mazmuni jihatidan uni insonlar aytgan yoki yozgan narsalardan ajratib turadi. Bu shu qadar ravshanki, ba'zan hatto arabchani umuman tushunmaydigan kishilar tomonidan ham, hayratlanarli darajada, tan olinadi.

(Verses 174-175) Again, the Qur’ān brings its own proof to mankind from their Lord: “Mankind, a clear proof has now come to you from your Lord.” (Verse 174) The Divine mark is apparent in the Qur’ān which distinguishes it from what human beings say or write in both construction and message. This is so clear that it is sometimes acknowledged, quite remarkably, by people who do not understand Arabic at all.

Biz bir paytlar Atlantika okeani orqali manzilimiz — Nyu-York tomon dengizda sayohat qilayotgan edik. Turli arab mamlakatlaridan kelgan oltita yo‘lovchi va Misrning uzoq janubidagi Nubiyadan kelgan ekipajning ko‘pchiligi bilan birgalikda juma namozini tashkil qildik. Xutbani o‘qish menga topshirildi va men unga Qur’ondan bir necha oyat kiritdim. Kemadagi barcha yo‘lovchilar bizni tomosha qilish uchun yig‘ilishdi.

We were once travelling by sea across the Atlantic towards our destination, New York. We, six passengers from different Arab countries and most of the crew who came from Nubia in the remote south of Egypt, organised Friday Prayer. It was left to me to deliver the sermon, in which I included several verses from the Qur’ān. All the passengers on board gathered around us to watch.

Ular sizdan hukm so'raydilar. Ayting: "Alloh o'zi sizga farzandi bo'lmagan kishining (meros) haqidagi hukmini bildiradi. Agar biror kishi farzandsiz vafot etib, uning singlisi bo'lsa, u qoldirgan narsaning yarmi unga tegadi; agar singil farzandsiz vafot etsa, uning (qoldirgan mol-mulkining) hammasi unga, ya'ni akaga meros bo'ladi. Agar ikki singil bo'lsa, ular qoldirgan narsaning uchdan ikki qismini oladilar. Agar birodarlar va opa-singillar bo'lsa, o'g'il bola ikki qiz bola ulushining baravariga ega bo'ladi. Alloh adashib qolmasliginglar uchun sizga shularni bayon qilib beradi. Alloh hamma narsani biluvchidir."

They will ask you for a verdict. Say, God Himself gives you His ruling concerning [inheritance from] a person who leaves no heir in the direct line. If a man dies childless and has a sister, she shall inherit one-half of what he has left, just as he shall inherit all her [property] if she dies childless. But if there are two sisters, they shall both together have two-thirds of whatever he has left; and if there are brothers and sisters, then the male shall have the equal of two females’ share. God makes all this clear to you, lest you go astray; and God knows everything. (Verse 176)

Shunday qilib, bu sura oilа tizimi va oila ichida ta’minlanadigan ijtimoiy xavfsizlikka oid oyat bilan yakunlanadi. Bu sura yakunini uning boshlanishi bilan uyg‘unlashtiradi, chunki boshida ushbu ijtimoiy tizimning ko‘plab qoidalari birinchi marta bayon etilgan edi. Bu yerda yakunda, kalāla deb ataladigan shaxsning merosini boshqaruvchi qoidalar keltirilgan. Abū Bakr va barcha olimlar tomonidan ta’riflangan bu atama ota-onasi va farzandi bo‘lmagan kishini anglatadi. Boshqacha aytganda, u to‘g‘ridan-to‘g‘ri meros chizig‘ida hech qanday merosxo‘r qoldirmaydi.

Thus, this sūrah is concluded with a verse that relates to the family system and to social security which is provided within the family. This brings the sūrah’s conclusion in line with its beginning, when many of the rules of this social system were first explained. Here in conclusion, we have rules governing the inheritance of a person who is described as kalālah. This term, defined by Abū Bakr and all scholars, describes someone who has no parents and no children. In other words, he leaves no heir in the direct line of inheritance.

Ushbu surada meros taqsimoti haqidagi ba'zi qoidalar, ya'ni otasi tomonidan merosxo'rlari bo'lmagan, lekin onasi tomonidan merosxo'rlari bo'lgan shaxsning mol-mulki haqida, surada juda boshida berilgan. Ushbu oyatda bu turdagi merosxo'rlikning qolgan qoidalari keltirilgan. Agar to'g'ridan-to'g'ri nasldan merosxo'r bo'lmagan marhumning ota-onasi bir bo'lgan yoki faqat otasi bir bo'lgan opa-singlisi bo'lsa, u birodari qoldirgan mol-mulkning yarmini meros oladi. Uning vafot etishi, farzandlari va ota-onasi qolmagan taqdirda, boshqa, belgilangan ulushga ega merosxo'rlar o'z ulushlarini olganidan keyin, uning birodari opa-singlisining barcha mol-mulkini oladi. Agar marhumning ota-onasi bir bo'lgan yoki faqat otasi bir bo'lgan ikki opa-singlisi bo'lsa, ular birgalikda uning mol-mulkining uch qismdan ikki qismini bo'lib oladilar. Agar uning yana birodar va opa-singillari bo'lsa, u holda uning mol-mulkini taqsimlashda erkakka ayolning ulushidan ikki baravar ko'proq ulush berilishi umumiy qoidasi qo'llaniladi. Ota-onasi bir bo'lgan birodar va opa-singillar, ikkala tur ham marhum vafot etganda tirik bo'lsa, faqat otasi bir bo'lgan birodar va opa-singillarni chetlashtiradi.