Osmondagi va yerdagi barcha narsalar Allohning cheksiz ulug'ligini tasbeh qiladi. Note: the rule says write the word for God, never "Allah", so I should use Xudo instead. Osmondagi va yerdagi barcha narsalar Xudoning cheksiz ulug'ligini tasbeh qiladi.

All that is in the heavens and in the earth extols God's limitless glory:

U'zi yagona qudratli va haqiqatan donodir. (1-oyat)

for He alone is the almighty, truly wise. (Verse 1)

Butun koinot Alloh taolonинг qudrati Uning cheksiz donoligi bilan uyg'unlashgan Zot ulug'lanishida ishtirok etadi. Bu ulug'lash ushbu surani boshlaydi, u musulmonlarga e'lon qiladiki, ularning dini ilohiy imonning oxirgi va yakuniy shaklidir. Ular Allohning yagonaligiga asoslangan bu imonning omonatdorlari etib qo'yilgan bo'lib, kofirlar va mushriklar tomonidan qilinadigan barcha og'ishlarni qoralaydilar. Musulmonlar ham bu imonni qo'llab-quvvatlash yo'lida harakat qilishga chaqiriladilar, Alloh uni kofirlarga yoqmasa-da, barcha boshqa dinlar ustidan g'alaba qilishni irода etgan. Shunday ekan, bu ochilish musulmonlarga berilgan amonatning butun koinotga tegishli ekanligini anglatadi; ular intilayotgan imon osmonlar va yerdagi barcha mavjudotlarning imonidir. Demak, bu dinning ustunligi Allohga yuzlanayotgan butun koinot bilan uyg'un bo'lgan umumiy hodisadir.

The whole universe participates in this glorification of God Almighty whose might is combined with His infinite wisdom. This glorification begins this surah, which declares to Muslims that their religion is the last and final version of the divine faith. They are placed in a position of trustees of this faith based on God’s oneness, denouncing all deviation perpetrated by unbelievers and idolaters. Muslims are also called upon to strive in support of this faith, which God has willed to prevail over all other religions, hateful as this may be to unbelievers. This opening, thus, implies that the trust given to Muslims belongs to the entire universe; the faith they strive for is the faith of all creatures in the heavens and the earth. Hence, this religions prevalence is a universal phenomenon, one that is in line with the whole universe as it turns to God Almighty.

Mo'minlardan iborat bir guruh o'zlari qilgan, Olloh nazdida ayniqsa nafratli bo'lgan bir ish uchun qattiq tanbeh oladi. Bu mo'minlarga munosib bo'lmagan xulq edi.

A group of believers are strongly reproached for something they did that was particularly hateful to God. This was inappropriate behaviour for believers:

Ey iymon keltirganlar! Nega qilmaydigan narsangizni aytasiz? Qilmaydigan narsani aytishingiz Alloh huzurida juda ham nafratlanarli ishdir! Albatta, Alloh O'z yo'lida saf tortib, xuddi mustahkam, zich qurilgan bino kabi jang qiladiganlarni sevadi. (2—4-oyatlar)

Biz bir necha marta aytganmizki, Qur’on nozil bo‘lish jarayonida millat qurish ishini davom ettirgan. Uning maqsadi ilohiy xabarning amanatini ko‘tarib yuradigan, uning yo‘lini amalga oshiradigan va tuzumini inson hayotida o‘rnatadigan jamoa barpo etish edi. Shu maqsadda Qur’on shaxslarni isloh qilish, jamoa sifatida o‘zaro rishtalarini mustahkamlash va amalda yashovchi millat sifatida uni qurishni o‘z zimmasiga olishi zarur edi. Bularning barchasi bir vaqtning o‘zida amalga oshirilishi kerak edi. Musulmon jamoada faoliyat yuritmas ekan, musulmon bo‘la olmaydi. Islom aniq bog‘lanishlar, tuzum va maqsadga ega bo‘lgan jamoada ishlamas ekan, amalda joriy etilishi tasavvur qilib bo‘lmaydigan ishdir. Uning oliy maqsadi butun jamoaga tegishli bo‘lsa-da, shu bilan birga har bir shaxsga ham tegishlidir. Bu maqsad ilohiy tuzumni yer yuzida odamlarning vijdonlarida va amaliyotida o‘rnatishdan iborat. Ikkinchisiga erishish uchun esa Islom uni to‘liq amalga oshiradigan haqiqiy jamoada yashashi lozim.

We have said on several occasions that as it was being revealed, the Qur’an was carrying on with a process of nation building. Its aim was to build a community that carried the trust of the divine message, implemented its approach and established its system in human life. It was necessary for this purpose that the Qur’an should undertake the reform of its individuals, establish its bonds as a community, and build it as a living nation in practice. All of this was to be accomplished at the same time. A Muslim is not a Muslim unless he functions within a community. It is inconceivable for Islam to be put into practice unless it functions in a community with well-defined bonds, a system and goal. Its ultimate goal applies to the community as a whole, but it also applies at the same time to each individual. This goal consists of establishing the divine system in people’s consciences and practices on earth. To achieve the latter, Islam must live in an actual community that implements it fully.

Islom shaxsning vijdoni va mas'uliyatiga katta e'tibor beradi, ammo u o'z burchaklarida ibodat bilan shug'ullanadigan yakka odamlarning dini emas. Bu shunchaki Islomni insonning o'z vijdonida, hatto uning butun hayotida o'rnatmaydi. Islom bunday yakkalikda nozil bo'lmagan. Aksincha, u inson hayotida o'z mezonlari va me'yorlarini o'rnatish uchun nozil qilingan. U har bir yo'nalishda har bir shaxsiy va jamoaviy faoliyatga o'z izini qoldirishni maqsad qilgan.

Islam places much emphasis on the individual’s conscience and responsibility, but it is certainly not a religion of individuals who dedicate themselves to worship in their respective little corners. This does not establish Islam within the individual’s own conscience, let alone in his whole life. Islam was not revealed in such isolation. Rather, it was revealed to establish its criteria and standards in human life. It aims to put its mark on every individual and collective activity in every direction.

Keling endi, ushbu oyatlar nozil bo'lgan paytda ular murojaat qilgan jihad masalasini ko'rib chiqaylik. Bu yerda e'tiborga olinishi kerak bo'lgan bir necha jihatlarni ko'ramiz.

Let us now consider the issue of Jihad which these verses addressed at the time of their revelation. We find here several points that need to be appreciated.

Birinchidan, shuni ko'ramizki, insonlar ba'zan ojizlik lahzalarini boshdan kechirishlari mumkin va aynan shunday paytlarda bunday kamchiliklarga qarshi kurashish uchun Allohning yordamiga muhtoj bo'ladilar.

We see firstly that human beings may experience moments of weakness and this is when they need God’s help to combat such shortcomings.

Ularga doimiy eslatmalar va muntazam ta'lim kerak. Bu oyatlar, ba'zi rivoyatlarga ko'ra, Muhojirlar guruhiga, ya'ni Payg'ambar ﷺ bilan Makkadan Madinaga hijrat qilgan dastlabki musulmonlarga tegishli bo'lgan bir guruh musulmonlarga ishora qiladi. Makkada bo'lganlarida, ular butun g'ayrat bilan Xudo ularga jang qilishga ruxsat berishini istashardi, lekin ularga qo'l tutib turish va buning o'rniga ibodat vazifalariga e'tibor berish buyurilgan edi. Biroq keyinroq Madinada ularga, o'sha paytda munosib deb hisoblangan vaqtda jang qilish buyurilganda, ular boshqacha munosabat bildirdilar: "Sizga: «Qo'lingizni [jangdan] tiyib turing, namozni ado eting va zakot [ya'ni poklovchi soliq]ni bering», deb aytilganlarni bilmaysizmi? Oxiri ularga jang qilish farmoni berilganda, ulardan ba'zilari odamlardan Xudodan qo'rqqandek yoki undan ham ko'proq qo'rqardilar va dedilar: «Ey Rabbimiz! Nega bizga jang qilishni buyurding! Agar bizga oz muddat mohlat bersang edi!»" (4:77). Boshqa rivoyatlar esa, ular Madina musulmonlaridan bo'lib, Xudo eng ko'p sevadigan amalni so'rab, uni bajarmoqchi bo'lgan guruh ekanligini ko'rsatadi. Lekin ularga Xudo yo'lida jang qilish buyurilganda, ular bundan noroziligini bildirdilar.

They need repeated reminders and regular education. These verses refer to a group of Muslims who, according to some reports, belonged to the Muhajirin, the early Muslims who migrated with the Prophet from Makkah to Madinah. Whilst in Makkah, they wished, in all enthusiasm, that God would allow them to fight, but they were told to hold back and attend to their worship duties instead. However, when later in Madinah they were told to fight, at the time that was considered appropriate, they held a different attitude: "Are you not aware of those who have been told, 'Hold back your hands [from fighting], and attend regularly to prayer, and pay your zakat [i.e. the purifying dues]? When, at length, the order for fighting was issued to them, some of them stood in awe of men as one should stand in awe of God - or in even greater awe - and said, 'Our Lord! Why have you ordered us to fight! If only You had granted us a delay for a little while!”' (4: 77) Other reports suggest that they were a group of the Madinan Muslims who asked about the action God loves most so that they could perform it. However, when they were ordered to fight for God’s cause, they disliked this.

Sura davom etib, bu ilohiy tizimning tarixi va Islomdan oldin nozil qilingan xabarlar bilan o'tgan bosqichlari haqida so'zlaydi.

The surah moves on to speak about the history of this divine system and the stages it went through with the messages revealed before Islam:

Musa alayhissalom o'z qavmiga so'zlaganda dedi: "Ey qavmim! Nega meni ranjitasizlar, holbuki siz bilasizki, men sizga Allohning elchisiman?" Shunday qilib, ular to'g'ri yo'ldan og'ishganlarida, Alloh ularning qalblarini ham haqiqatdan og'dirdi. Alloh fosiqlar qavmini hidoyatga boshlamaydi. Va yana Maryamning o'g'li Iso dedi: "Ey Isroil o'g'illari! Men sizlarga Allohning elchisiman, mendan oldin nozil qilingan Tavrotni tasdiqlovchi va mendan keyin keladigan, ismi Ahmad bo'lgan elchi haqida xushxabar beruvchi sifatida yuborilganman." (Oyatlar 5-6)

Now when Moses spoke to his people, he said: My people! Why do you cause me grief, when you know that I am a messenger God has sent to you?' So, when they swerved from the right way, God let their hearts swerve from the truth. God does not bestow His guidance upon evildoers. And also Jesus, the son of Mary, said: ‘Children of Israel! I am God's messenger to you, [sent] to confirm the Torah revealed before me, and to give news of a Messenger that will come after me, whose name shall be Ahmad.' (Verses 5-6)

Muso Fir'avn va uning zulmidan Bani Isroilni qutqargan zot edi. U ularga Allohning elchisi, ularning rahbari va ustozi edi. Shunga qaramay, ular unga keltirgan g'am-alam uzoq davom etgan, ko'p xil ko'rinish va shakllarda namoyon bo'lgan edi. Ularni to'g'ri yo'lga solish uchun qilgan kurashi og'ir, charchatuvchi va sabr-toqatni sinovdan o'tkazuvchi edi. Qur'oni karim Muso va uning qavmi haqida keltirgan xabarlarda, ular unga keltirgan g'amning turli jihatlari va ularning e'tiqod tizimini isloh qilish uchun u qanchalik qiyin kurashishga majbur bo'lganini o'qiymiz.

Moses was the one who saved the Children of Israel from Pharaoh and his tyranny. He was God’s messenger to them, their leader and teacher. Yet the grief that they caused him was of the extended type, taking many colours and forms. His struggle to put them on the right course was hard, tiring and trying. In the accounts the Qur’an gives of Moses and his people we read about the different aspects of the grief they caused him and how hard he had to struggle to reform their belief system.

Masalan, ular Muso Fir'avnni ozod qilishga ko'ndirish uchun qilgan harakatlarini tushunmadilar. Shunday qilib, u Fir'avnning g'azabiga o'zini duchor qilgan bir paytda, ular o'z taqdirlarini va xo'rlikni qabul qilib, xavfsiz edilar. Ular hatto Musoni ahvollarini og'irlashtirishda ayblab, dedilar: "Sen bizning oldimizga kelishingdan oldin ham zulm ko'rdik, sen kelganingdan keyin ham zulm ko'rmoqdamiz" (). Bu shuni anglatadiki, ular uning da'vatidan o'zlariga biror yaxshilik kelishini ko'rmagan yoki bu so'nggi zulm davri uchun uni ayblaganlar.

Qolgan oyatlar asosan yahudiylar va nasroniylarning kitoblarida zikr etilgan Payg'ambarni qanday qabul qilganlari haqida ekanligi ko'rinadi. Ular Muhammad ﷺ ni qabul qilishlari uchun va Xudo barcha boshqa dinlardan ustun qilishni irodalagan yangi va yakuniy xabarni buzishga qaratilgan rejalari uchun qoralanadi.

It seems that the verses that follow are mostly concerned with the way the Jews and the Christians received the Prophet mentioned in their scriptures. They are denounced for the reception they gave Muhammad and for their designs to undermine the new and final message God willed to prevail over all other religions:

Lekin u ularga haqiqatning barcha dalillari bilan kelganida, ular dedilar:

But when he came to them with all evidence of the truth, they said:

"Bu ochiq sehrgarlikdir." "Kim Xudoga nisbatan yolg'on to'qigan kishidan ko'ra zolimroq bo'lishi mumkin, holbuki unga faqat O'ziga bo'ysunish chaqirilmoqda? Xudo zolim qavmga hidoyat bermaydi."

'This is plain sorcery. 'Who could be more wicked than one who invents a falsehood about God, when he is only being called upon to submit to Him? God does not bestow His guidance upon the wrongdoers.

Ular Allohning nurini og'izlari bilan o'chirmoqchi bo'ladilar, ammo Alloh O'z nurini to'liq darajada yoyadi, kofirlarga bu nafratli bo'lsa ham. (Oyatlar 6-8)

They aim to extinguish God's light with their mouths, but God will spread His light in all its fullness, however hateful this may be to the unbelievers. (Verses 6-8)

Yahudiylarning bu yangi dinga munosabati dushmanlik, yomon rejalar tuzish va haqiqatni buzib ko‘rsatish aralashmasidan iborat edi. Ular barcha vositalar va imkoniyatlardan foydalanib, Islomga qarshi qat’iy kurash olib bordilar va bu bugungi kungacha davom etmoqda. Ular unga qarshi ayblovlar qo‘ydilar: “U ularga haqiqatning barcha dalillari bilan kelganida, ular dedilar: Bu ochiq sehrdir”. (6-oyat) Bu gap kitobga ega bo‘lmagan va yangi din haqida oldindan xabari bo‘lmagan mushriklarning da’volarini eslatadi. Yahudiylar musulmon jamoasi ichida ixtilof chiqarishga ham harakat qildilar. Xususan, Madinadagi muhojirlar bilan ansorlar o‘rtasida, shuningdek, Avs va Xazraj qabilalari o‘rtasida nizo solishga urindilar. Ba’zan ular munofiqlar bilan til biriktirdilar, ba’zan esa mushriklar bilan. Shuningdek, mushriklarning Madinaga qilgan hujumida, xuddi Xandaq jangida bo‘lganidek, ular bilan birga bo‘ldilar. Ularning yangi dinga qarshi rejalariga yolg‘on mish-mishlarni tarqatish ham kirardi, bu “Ifk” (tuhmat) voqeasida yaqqol ko‘rinadi, bunda asosiy aybdor Abdulloh ibn Ubayy ibn Salul edi. Keyinroq ular xuddi shu usullarni Abdulloh ibn Saba’ tomonidan uyushtirilgan voqealarda qo‘lladilar, bu esa uchinchi xalifa Usmonning o‘ldirilishiga olib keldi.

Imon tarixi shu tarzda bayon etilib, din-i ilohiyning so'nggi shakli muqarrar g'alabaga va'da qilingach, Qur'on o'sha paytda yashayotgan va keyingi avlodlarga mansub mo'minlarga hayotlarini sotish bitimini taklif qiladi. Bu shunday bitimki, unda savdo mahsuloti iymon, uni qo'lga kiritish vositasi esa jihoddir:

When the history of faith has thus been outlined and the inevitable triumph the final version of the divine faith has been promised, the Qur’an addresses the believers - those living at the time and those of later generations - offering them the bargain of their lives. This is a transaction in which the merchandise is faith and the means to achieve it is Jihad:

Ey iymon keltirganlar! Sizni azobli qiyinchilikdan qutqaradigan savdoni ko'rsatib qo'yaymi? Allohga va Uning Elchisiga iymon keltiringlar, mol-mulkingiz va joningiz bilan Alloh yo'lida jihod qilinglar. Agar bilsangiz, bu o'zingiz uchun yaxshiroqdir. U sizlarning gunohlaringizni mag'firat qiladi va sizlarni ostidan daryolar oqib turadigan jannatlarga, Adn bog'laridagi go'zal qasrlarga kiritadi.

Believers! Shall I point out to you a bargain that will save you from grievous suffering! You are to believe in God and His Messenger, and to strive hard in God's cause with your possessions and your lives. This is for your own good, if you but knew it. He will forgive you your sins, and [in the life to come] will admit you into gardens through which running waters flow, and into goodly mansions in the gardens of Eden.

Bu eng buyuk g'alaba! Va [U sizga] yana bir sevgan narsangizni ham ato etadi: Allohning yordami va yaqin orada keladigan g'alaba.

That is the supreme triumph! And [He will grant you] yet another thing that you dearly love: help from God and a victory soon to come.

Mo'minlarga xushxabar bering, (10-13-oyatlar)

Give you the good news to the believers, (verses 10-13)

Uslub bu yerda turli shakllardan foydalanadi: gaplarni bo'lish va ularni qayta bog'lash, savol qo'yish va unga javob berish, inversiya va o'rin almashtirish — bularning barchasi ma'lum bir xabarni chuqurroq yetkazish maqsadiga xizmat qiladi. Xitob imon nomidan boshlanadi: "Ey mo'minlar!" Unga ilhomlantiruvchi bir savol qo'shiladi. Savolni qo'yuvchi va javobni kutishni o'z zimmasiga olgan zot — Allohdir: "Sizlarni azobli azobdan qutqaradigan bir savdoni ko'rsatibmi?" Bu savdo nima va uning shartlari qanday ekanini bilishni istamaydigan kim bor! Biroq, oyat shu yerda tugaydi va ikki gap o'rtasida tanaffus qilinadi, bu esa kutishni yanada kuchaytiradi. Javob esa qiziqish ortgach beriladi: "Allohga va Uning Elchisiga iymon keltirasizlar". Haqiqatan ham Alloh va Uning Elchisiga iymon keltirgan bo'lganliklari uchun, ular javobning bu qismi allaqachon ado etilganidan xursand bo'ladilar. "Va Alloh yo'lida mol-mulklaringiz va jonlaringiz bilan jihod qilasizlar." Bu surraning asosiy mavzusi bo'lib, bu yerda u allaqachon aniqlangan xabarni takrorlash uchun shunday shaklda berilgan. Alloh biladiki, insonlarga bunday takror va turli uslub hamda usullar kerak, toki ular vaziyatga munosib ko'tarilsinlar. Buni anglagan holda ular ilohiy tizimni qaror toptirish va saqlab qolish uchun barcha kuch-g'ayratlarini sarflaydilar.

Xudo esa, odamlar bo‘shashishi, ishtiyoq so‘nishi, sa’y-harakatlar susayishi va xavfsizlikni sevish tufayli odamlar past darajadagi holatni ham qabul qilib qo‘yishi mumkinligini biladi. Shu sababli Qur’on bu davoni joriy etadi: his-tuyg‘ularni va g‘ayratni uyg‘otish uchun rag‘batlantiruvchi omillar hamda timsollar beradi, inson qalblariga va ruhlariga murojaat qilish uchun har bir imkoniyat va barcha vositalardan foydalanadi. U faqat imonga yoki shu imon nomidan bitta murojaat usuliga tayanmaydi.

God, however, knows that people may slacken, and that enthusiasm may dampen, efforts may wane and love of safety may lead people to accept the status quo, even though its level is too low. Hence, the Qur’an administers this treatment, providing motivation and images to enhance feelings and enthusiasm, making use of every occasion and possible means to appeal to human hearts and souls. It does not rely merely on faith or on one mode of address in the name of this faith.

Shunday qilib, sura yangi va o‘ziga xos murojaat bilan yakunlanadi, va bu murojaat yangi bir ta’sir kuchiga ega.

Hence, the surah ends with a new and distinctive address, and one that carries new appeal:

Ey mo‘minlar! Xudoning (yo‘lidagi) yordamchilari bo‘linglar, xuddi Maryamning o‘g‘li Iso havoriylariga: “Xudo yo‘lida menga kim yordamchi bo‘ladi?” degan paytdagidek. Havoriylar: “Biz Xudo yo‘lida yordamchilarmiz”, dedilar. Shunday qilib, Isroil o‘g‘illaridan bir guruhi iymon keltirdi, boshqalari esa haqiqatni inkor etdi. Biz esa iymon keltirganlarga dushmanlariga qarshi kuch berdik, va ular g‘olib chiqdilar. (14-oyat)

Believers! Be helpers [in the cause] of God; just as Jesus, the son of Mary, said to the disciples: 'Who will be my helpers in God's cause?' The disciples said: 'We shall be [your] helpers in God's cause. 'And so some of the Children of Israel came to believe whereas others denied the truth. But We have given those who believed strength over their enemy and they were the ones to prevail. (Verse 14)

Hawariylar Iso Masihning shogirdlari edi. Aytilishicha, ular 12 nafar edi.

The disciples were Jesus Christ’s pupils. It is said that they were 12

...odamlar, uning yaqin atrofidagilar va undan ta'lim olishga o'zlarini bag'ishlagan kishilar edi. Ular uning muddati tugagandan keyin ham uning da'vatini va buyruqlarini tarqatishda davom etdilar. Bu oyat bizga batafsil hikoya bermaydi: u faqat bir munosabatni bayon qiladi. Shuning uchun uni berilgan kontekstda va u xizmat qilayotgan maqsadda ko'rib chiqamiz.

men who were close to him and who dedicated themselves to learning from him. They continued to spread his message and commandments after his term was over. This verse does not give us a detailed story: it simply outlines an attitude. Hence, we look at it in the context it is given and for the purpose it serves.